Bible-Commentary-1871-1879-Edition
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TheMtcr of I!^J:fs
rhe Table of Shewhread
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C OMMENTAE Y,
CRITICAL AND EXPLANATORY,
OS Tin
Old and New Testaments.
BT TIIK
REV. ROBERT JAMIESON, D.D., ST. PAUL'S, GLASGOW, SCOTLAND;
REV. A. R. i'AUSSET, A.3L, ST. CUTIIREUT'S, YORK, ENGLAND;
AKD THE
REV. DAVID BROWN, D.D., PROFESSOR OF THEOLOGY, ABERDEEN, SCOTLANE
OLD testa:mext.
GENESIS—ESTHER : REV. ROBERT .JAMIESON, D.D. JOB—MALAcm : REV. A. R. FAUSSET, A.M.
S. S. SCRISTTOSr & CO'.
HILLSDALE, MICH.: JEROME B. NAMES.
1879.
NOTE OF THE AMERICAN PUBLISHERS.
The publication of the present work has been undertaken in consequence of the general demand for a popular commentary on the whole
Bible, which should embody the results of modern Biblical research and scholarship. Enriched with the fruits of learning more various and advanced, and of interpretation more critical and exact than can be found in the older popular commentaries, it will undoubtedly afford to families, Sabbath Schools, and English readers generally, more help in the study of the Scriptures than any other work yet issued from the press.
The letter press is an accurate reprint of the English edition.
Believing that a series of illustrations would not only add to its beauty, but greatly enhance its usefulness and value, numerous appropriate engravings are given in this edition, consisting of views of Historical Localities, Maps, and Illustrations of Natural History, Manners, Customs and Costumes, &c. lIst of illustrations.
[OLD TESTAMENT.]
Paoi. The Altar In Solomon't Temple, Ac Fronlispiect. Mount Ararat '-^
Paoi. Egyptian cart with two wliceli IM
cart drawn by ozcu 134 Oxeu treading out corn 137
BjiiIvs uf the Jurdaii Abrulmiu and Isaac 24
11111 country of Lebanon Mount Ilorcb IW The Holy Land divided amung the Twehe Tribes lU Hebron ICQ Ramteh on the suppoeed tlio of Arlmatliea lOB
I'luiit* mentiunvd In tlio Bible 43
Tlio I'Utaclilo true and nut ^'^
The Uulni of Gllcad «
Tlic Myrtle W The MyrrU The Poplar Tr«c -i'-i
Eaitturn artlclo* of dress and of the toilet
Egyptian wigs 308 Cruwiu worn by Assyrian kings 809 Ankieu an Bird's-eye view of Ki;ypt 40
Vrutvlnt;it from Eypliuu inoauiueuls, Uliutraliug aucicut inauncra and uuittoma:
Frontlets or phylacteries 203
Eijyplluu Dunccra ^9
Egy|1ltaa ear-rings 203
Ciirpi/nlera W
Mirrors 202 Heads of modem Asiatics ornamented with bom* 2U)
Foreign Captives making brick at Tliebea t>0
E;rypllan blow-jiipe M
Assyrian sandals SOS Joub killing Amasa 208 Ancient Implements and household utensils: Ancient drinking cu|>s 290 Egyptian earthenware bottles 220
kneading dough with their hands 50 An undent Egyptian dinnerparty S«
Moses rci-iling the law (B Phmts luontloncd in tlie Bible; Thi; Bulrush M The Shittah Tree The Oil Tree C5 The IJeed 05
vessels S30 Assyrian glass bottles 230 Bronze caldron from Eg.vptlan Tliobca 290 The Temple of I|>»am)>ul 8SS The valley of Salt between tlie tcrrltorle* of Judah ond Edom 880 The (ilbeonltes obtaining a league with Joshua 280 Jelhro meeU Moses 'Hfi Map of Mesopotamia and kingdoms of Nineveh and Tulicrnaclo In the wilderness 73
Allur of burnt offerings 73 The Ittver of brass belonging to the tabeniacle 73
Tabernacle uncovered 73
Birds mcutioned in tlic Bible: The Ospray 80 The Partridge 80 The Quail 80 The Sparrow 80 The White Stork 80 The Ostrich 80 Ancient and modem censers and porfumo vessels: Roman jwrfume vessel 84 Turkish servant, with censer t4
Babylon 800 Map of the dominions and conquests of David add Solomon 8TO The Ad lava, supposed to bo " the river Uiat runneth to Ahava" 808 Open Sepulchres 208 The ruins of Persepolls, the ancient capital of Persia 390 Quadrupeds mentioned In the Bible: The Ass 310 Behemoth 310 The Roe. 310 The Arabian Camel 31D
Eastern pcrl Vime bottle 84 Censer used In Arabia 84
Censer, from Pocockc's Travels 84 Eastern censer 84 Ancient censer 84 Ko:nan perfume vase 84 Ancient incense box 84 Ancient military weapons: Bactrian, or two humped Camels, on Assyrian monument. 310 The long cared Syrian Goat 310 Broad tailed Sheep 310 Ancient musical Instruments Greek flute player 345 Hugsrab, the ancient organ 345 Double flute of the ancients 345 The horn „ 345 Greek flute player 315 The trumpet 345 Thesackbut 315
Disciplined Kgyptiau troops 102 Various ancient weapons lO'J Ancient bows and arrows 102 Helmets 102 Ancient swords 102 The Plains of Jericho 120 The ruined temple of Baalbec 124 Ancient implements and honsehold utensils Egyptian axes 134
Bells, called MezUothaim .'aiS Cymbals of the ancients 315 The symphony 315 The klniior, or harp 315 The ancient cithara, or hazur 345 The nablum, or psaltery 315 Harp, from the medals of Simon Maccabeus 315 The harp, or Idnnor, from Detcription dt VEgypU 315
E^'vptian flint knives 134 Bed imd bed rest 134
E;ryptian bellows 134 Eeyptian lamp 1S4 Modern Egyptian drinking cup 134
Page. The timbrel, or tabret 345
Pagb. Ancient military weapons
Egyptian princes in their chariot 454 Assyrian chariot, with quiver 454 Assyrian war engine 454 Egyptian sliugers 454 Egyptian standard 4.54 The plains of Babylon 456 The banks of the Nile 456
Tamboui'ines of Eastern origin. 345
Eastern lyre 346 " My son, keep my words ! " 393 "He that walketli with wise men shall be wise." 397 An eastern well 400
Eastern letter carrier 400
Plants mentioned in the Bible
Illustrations of ancient manners and customs
Lign Aloe , 423 The coriander plant 433 The pomegranate 433 The saffron 433
Goats treading in grain, when sown in the field 465 Ancient breast-plate worn by priests 465 Beards of modern orientals 46.5 Reaping wheat 465 Egyptian beards 465 The towers of Judea—part of the walls of Hebron 481 The tomb of Cyrus 4S1 Jeremiah at the potter's house 534
Eastern articles of dress and of the toilet
Ornaments worn by ladies 433 Median dress 483 Egyptian mirror .433
Dress of Egyptian high priest 433 Ancient agricultural instruments
Refining silver 595 Reapers and gleaners of ancient Palestine 595
Egyptian hoes 438
Plough, &c., as still used in Asia Minor 43-3 Winnowing with wooden shovels 438
Plants mentioned in the Scriptures : Ebony 601 The palm tree 601 The Fitch 601 Egyptian melon 601 The sycamore 601 The mulberry 601
Shadoof, or pole and bucket for watering the garden 438 Egyptian granary 438
Ancient Egyptian machines for raising water 438 Threshing floor 438 Ancient oriental vineyard 448
[NEW TESTAMENT.]
Page. Plan of Jerusalem G The environs of Jerusalem 6 Map to illustrate the travels of our Lord and his apostles . . 34 The Holy Land, to illustrate the New Testament 60 Nazareth 66 Ruins of the supposed site of Emmaus 76 The Lake of Geunessaret 76 Modern Bethany 120 Bethlehem 130 Fac-similes of ancient coins in use about the first century
Page. The ruins of Ephesus 208 Corinth and its ports 308 Map of St. Paul's third missionary journey 213 Plan of Rome 315
Candia, the ancient Crete 216 Cyprus 216 Chart to illustrate St. Paul's voyage from Coesarea to Puteoli 319 The Appian Way, Rome 220 The supposed temple of Minerva, Corinth 203 Ruins of the Necropolis of Cyrenp 263 of the Christian era
Coin of Antioch 130 Coin of Thessalouica 130 Tetradrachm of Tigranes, King of Syria 130 Coin of Nero (with the harbor of Ostea) 130 Colonial coin of Philippi 180 Coin of Tarsus 130 Coinof Ephesus 130 Coin of Tarsus 130 Coin of Aretas, King of Damascus 130 Coin of Corinth ISO Modern Jerusalem 140 The Mount of Olives 160 "Then came Jesus, wearing the crown of thorns." 164 Gaza 183 Cana 183 Map illustrating St. Paul's early life, and his first mission-
Fac-similes of ancient coins : Coin of ancient Athens 298 Coin of Corinth 298 Coin of Claudius and Agrippa 1 208 Coin of Macedonia 298 Coin of Rhcgium 293 Farthing of tlie New Testament 298 Coin of Nero and Ilcrod Agrippa II 398 Jewish Shekel 398 Coin of Brutii 298 Shekel of Israel 298
Daric, or Darum 298
Fae-similcs of ancient coins : Tetradnichm (Attic talent) of Lysimachus, King of Thrace. 426
Colonial coin of Corinth ...426 Copper coin of CyiJrus 426 Tetradrachm of Cos 426 ary journey 190 Map illustrating St. Paul's second missionary journey. . .194 Map of Macedonia 197 The mountains of Samaria, witli the environs of Sychar. .197 Ancient Athens and its ports restored 201 Plan of ancient Athens 203 The ruins of Miletus 208 Athens and its harbors , 208
Denarius of Tiberias 426 Greek imiicrial coin of Ephesus and Smyrna allied 426
Coin of Antioch, iiv Pisidia 426
Allah Sliolir, tlio ancient Philadelphia 530
The City of Samaria f'.'lO
Ruins of the suyiposed site of Ephesus 551
Ruins of Ciiperuaum 554
PREFACE TO THE PENTATEUCH AND HISTORICAL ROOKS.
TriK Poiitatcnith, tlif nniuo by which tlie first fivo iKxtk.s of tlie Bible arc desipnated, U derive*! fmtii two (iiofk WimU, pentf, five, and Inu/i'm, u volume, thus Hiriiitiyiiif,' the fivefold volume. Orij,'iiuilly ihoHS hooV fonued one eontinuoits work, as in the Hebrew wnnu.Hcri|it.s they are still eonnected in one unbp>kca roll. At what time they were divided into five itortioas, each having a wparate title, is not known, but it is certain that the distinction dates at or Ix-fVire the time of the Si-ptumjiut trnni Jation. The name« they biear ia our EiiRlisli version nn ' " : ' d from the LXX., and they were a|i{ilied by thow Greok translaton* a."* delriptive of the jyrim-i; t.^—the lcadin>; i-ontcntJH of the resinx-tive lx)«)k!». In the later Seripturea they an ly comim h' U'lcJ under the K'enenil de.si^'iiation, 77i« Ijiitc, The Jimth o/ thr Ixtxc, mneo, to jrivo • d, ; , ount of the prepariitions for, and the deliver)' of, tlie divine code, witli all the civil nnd cam-d in- Btitution-s that were iHJculiar to the ancient economy, is the object to which they are • dc\ot^^L
They have Wen always placed at the berinning of the Bible, not only on account of their | -n p<iint of time, but as fonning an appropriate and ind Lsi)cnsablo introduction to the rcrt of the mcred booka. The nanicrous and ol Vreeurring refeit?nccs made in the later Scriptures to the event-s, the ritual, and the doctrines of the ani ient Church would have not only lost much of their |>oint and sifrnifii-ancc, but have N-en aV>j«)hitcly ui 'r without the infonnation which these five book i Thoy constitute the y. k or b;i iih the whole fabric of revelation rest, and a kti :' the authority and imj it is thus attached to them will sullicicntly account for the detcnniiuMl a•^-alts that infidels have made on tln-so books, as well as for the zeal afid earnestness which the f riends of the truth have displayol in their (b frncf.
The Mosaic origin of the I'cntafeuch U established by the concurring voicca both of Jcwinh and Christian tradition ; and their unanimous testimony is mii>i)orted by the internal character and Htateincntii of the work ittt'.'lf. That Moses did keep a written nvonl of the important transactions relative to the I<<raclitc9 Ls attested by his own e.\pR-ss athnnation. For in relating the victor>' over the Amalckites, which he was O" 1 by divine authority to reconl, the language employetl, "write this for a memorial in a l»ook (// .r book)," (Exodus 17. 14), shows that that narrative wa.s to fonn j«arl of a register alrtwiy in jirogn s-, and various circumstances combine to prove that this register was a continuous history of the njiccial goodmss and caro of divine i)rovidence in the choice, protection and piidanoe of tlie Hebrew nation. First, there are t)i« reiwated assertions of Moses himself that the event* which chcfjuered the experience of that [>coplo were writt<fn down as they occurred (sec Kx(k1us 24. 4-7 ; 34. 27 ; Numl>ers 3.3. 2). Secondly, there arc the teytiiiionies borne in various parts of the later historical books to the Pentateuch as a work well known, and f;imiliar to all the peojile (.si'e Joshua 1. 8 ; 8. 34; 23. 6; 24. 2t'>; 1 Kings 2. 3, etc.). Thinlly, frequent n-fcrenccs arc made in the works of the prophets to the facts recorded in the books of Moses (cf I.saiah 1. with Genesis 19. 1 ; 12. 2 with Kxodus 15. 2; SI. 2 with Genesis 12. 2; 54. 9 with Genesis 8. 21, 22; Hose*
9. 10 cf. with Numbers 2.5. 3; 11. 8 with Genesis 19. 24; 12. 4 with Genesns 32. 24, 25; 12. 12 with Genesis
28. 5 ; 20. 20 ; Joel 1. 9 cf with Numl)crs 15. 4-7 ; 28. 7-14 ; Deuteronomy 12. 6, 7 ; 16. 10. 1 1 ; Amos 2. 9 cf. with Numl)ers 21. 21 ; 4. 4 with Numbers 28. 3; 4. 11 with Genes-is 19. 24 ; 9. 13 with Leviticus 2r.. 5; Micah 6. 5 cf. with Numlx!rs 22. 2r); 6. 6 with Leviticus 9. 2; G. 1.0 with Ieviticiis 20. 16, etc). Fourthly, the testimony of Chri.st and the Ai>ostles is repeatedly borne to the books of Moses (Matthew 19. 7 ; Luke
16. 29; 24. 27; John 1. 17; 7. 19; Acts 3. 22; 28. 23; Romans 10. 5). Indeed the references are .oo numerous, and the testimonies so distinctly borne to the exi.stcnce of the Mosaic books throughout the whole history of the Jewish nation, and the unity of character, design and style pervading these books is so clearly perceptible, notwithst Jinding the rationalistic as.sertions of their fonning a .scries of separate and unconnected fragments, that it may with all sjifety be said, there is immensely stronirer an<l more varied evidence in proof of their Ix-ing the authorship of Moses than of any of the Greek or Iloman classics being the productions of the authors whose names they bear. But admitting that the Pentateuch was written by Moses, an important question arises, as to whether the books which compose it have reached us in an authentic fonn ; whether they exist genuine and entire as they came from the hands of their author. In an.swer to this question, it might be sufficient to state that, in the public and jHjriodical rehearsals of the law in the solemn religious a.s- Bcmblies of the people, implying the existence of numerous copies, provi.sion was made for preser\ing the integrity of " The Book of the Ijow." But besides this, two remarkable facts, the one of which occurred l>efore and the other after the captivity, afford conclusive evidence of the genuineness and authenticity of the Pentateuch. The first is the discovery in the reign of Josiah of the autograph copy which was deposited by Moses in the ark of the testimony , and the second is the schism of the Samaritans, who erected a temple oa
PEEFACE TO THE PENTATEUCH AND HISTORICAL BOOKS.
Mount Gerizvm, and who, appealing to the Mosaic law as the standard of their faith and worship equally with the Jews, watched with jealous care over eveiy circumstance that could affect the purity of the Mosaic record.
There is the strongest reason, then, for believing that the Pentateuch, as it exists now, is substantially the same as it came from the hands of Moses. The appearance of a later hand, it is true, is traceable in the narrative of the death of Moses at the close of Deuteronomy, and some few interpolations, such as inserting the altered names of places, may have been made by Ezra, who revised and corrected the version of the ancient Scriptures. But, substantially the Pentateuch is the genuine work of Moses, and many, who once impugned its claims to that character, and looked upon it as the production of a later age, have found themselves compelled, after a full and unprejudiced investigation of the subject, to proclaim their conviction that its authenticity is to be fully relied on.
The genuineness and authenticity of the Pentateuch being admitted, the inspiration and canonical authority of the work follow as a necessary consequence. The admission of Moses to the privilege of frequent and direct communion with God (Exodus 25. 22 ; 33. 3 ; Numbers 7. 89 ; 9. 8) ; his repeated and solemn declarations that he spoke and wrote by command of God ; the submissive reverence that was paid to the authority of his precepts by all classes of the Jewish people, including the king himself (Deuteronomy 17. 18; 27. 3) and the acknowledgment of the divine mission of Moses by the writers of the New Testament, all prove the inspired character and authority of his books. The Pentateuch possessed the strongest claims on the attention of the Jewish people, as forming the standard of their faith, the rule of their obedience, the record of their whole civil and religious polity. But it is interesting and important to all mankind, inasmuch as besides revealing the origin and early development of the divine plan of grace, it is the source of all authentic knowledge, giving the time philosophy, history, geography and chronology of the ancient world. Finally, the Pentateuch "is indispensable to the whole revelation contained in the Bible ; for Genesis being the legitimate preface to the law ; the law being the natural introduction to the Old Testament ; and the whole a prelude to the gospel revelation, it could not have been omitted. What the four Gospels are in the New, the five books of Moses are in the Old Testament."
Genesis, the book of the origin or production of all things, consists of two parts ; the first, comprehended in chs. 1-11., gives a general ; the second, contained in the subsequent chapters, gives a special history. The two parts are essentially connected ; the one, which sets out with an account of the descent of the human rao from a single pair, the introduction of sin into the world, and the announcement of the scheme of divine mercy for repairing the ruins of the fall, was necessary to pave the way for relating the other, viz., the call of Abraham, and the selection of his posterity for carrying out the gracious purpose of God. An evident unity of method, therefore, pervades this book, and the information contained in it was of the greatest importance to the Hebrew people, as without it they could not have understood the fi-equent references made in their law to the purposes and promises of God regarding themselves. The arguments that have been already adduced as establishing the Mosaic origin of the Pentateuch prrve of course that IMoses was the author of Genesis. The few passages on which the rationalists grounded their assertions that it was the composition of a later age have been successfully shown to warrant no such conclusion ; the use of Egyptian words and the minute acquaintance with Egyptian life and manners, displaj'ed in the history of Joseph, harmonize with the education of Moses, and whether he received his information by immediate revelation, from tradition or from written documents, it comes to us as the authentic work of an author who wrote as he was inspired by the Holy Ghost (2 Peter 1. 21).
Exodus, a going forth, derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exodus 24. 4), as well as by our Lord (Mark 12. 26 ; Luke 20. 37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians, and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.
Leviticus.—So called from its treating of the laws relating to the ritual, the services and sacrifices of the Jewish religion, the superintendence of which was entrusted to the Levitical priesthood. It is chiefly, however, the duties of the priests, " the sons of Aaron," which this book describes; and its claim to be the work of Moses is established by the following passages :—2 Chronicles 30. IG ; Nehemiah 8. 14 ; Jeremiah 7. 22, 23
Ezekiel 20. 11 ; Matthew 8. 4 ; Luke 2. 22; John 8. 5; Romans 10. 4; 13. 9; 2 Corinthians 6. 16; Galatians 3. 12; 1 Peter 1. 16. Numbers.—This book is so called from its containing an account of the enumeration and arrangement of the Israelites. The early part of it, from chs. 1-10., appears to be a supplement to Leviticus, being occupied with relating the appointment of the Levites to the sacred ofiices. The journal of the march through tho wilderness is then given as far as ch. 31. 20 : after which the early incidents of tho invasion are narrated. 6
PBEFACE TO THE PENTATEUCH AND HISTORICAL COOKS.
One direct quotation only from thia book (ch. 16. 5) is mado in the New Testament (2 Timothy 2. 19) ; bol indirtct rvlbrenwM to it by the Inter sacn-il writerM are very nutiifrf)u<i
Dki'TKUonomy, t}ic Bfcuiid Itiw, a title whitli |>Iuiiily eiioutli nhoW8 what 'w the object of this liook, m., % recapitulutioik uf the hiw. It wa given in the I'onu oi' publie addrcflses to the people ; ami a Muhos spoka in the prospect uf hiu apccdy removal, hu enf'urced obedience to it by many forcible ap|M>al.>i Ut the iKracliteH, oonoerning their long and varied expcricnco both of the mercies and the judgmenta of Gud. The minute notioea of the heathen people with whom they had come in contact, but who afterward di«ipi)oared from the page of hi Htor>', an well as the acvounta of the fertility and products of Canaan, and the counsel.^ rccixxrting the airxjuest of that country, fix the date of this book and the time of its compOHition by the hand of Moms.
The close, however, must have been added by another ; and, indeed, is supposed by some to have formed the original preface to the Bof)k of Joshua.
JosilCA.—Tlie titJo of this book in derived from the pious and valiant leader whose achievements it relates, and who is commonly supposed to have been its author. The objections to this idea arc founded chiefly on the clause, " unto this day," which o<iurs several times (ch. 4. *J ; G. 25 ; 8. 28). But this, at least in the caseof Ruhab, is no valid reason for rejc< tiiig the idea of his authorship; tor assuming what is most pmltablc, that this book was composed toward the close of Joshua's long career, or compiled from written d<x-ument« lefl by him, Kahab might have been still alive. A more simple and satifactor}' way of accounting for the frequent insertion of the clause, " unto this day," is the opinion that it was a comment introduced by Kzra, when revi.sing the sacred canon ; and this difficulty Ijeing removed, the direct proofc of the lxx)k having been produced by a witness of the transactions related in it; the strong and vivid descriptions of the jiassing scenes, and the use of the words " wc" and "us," (ch. 5. l-G), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the bt)ok of the law of (Jod"—all affonl strong presumptive proof that the entire b<K)k was the work of that eminent individual. Its inspiration and canonical authority are fully establislied by the repeated testimonies of other Scripture writers (rf eh. C. 2*"> with 1 Kings 16. 34; cf ch. 10. 13 with Habakkuk 3. II ; ch. 3. 14 with Acta 7. 45; 6. 17-23 with IKbrewa
11, 30; ch. 2 with James 2. 25 ; P.salm 44. 2 ; 68. 12-14 ; 78. 54, 55). Aa a narrative of Gwl's faithfulness in giving tlic Lsraelitcs possession of the promlocd land, this history is most raluablc, and bears the sama character as a scciuel to the Pentateuch, that the Actw of the AjKistles do to the Gospebi.
JcixiKS is the title given to this book, I'nnn hu containing the histi3r>' of thaso non-rcgal rulers who goremed the Hebrews from the time of Jo>hua to that of Kli, and whoso functions in time of i)cacc c«)nsisted chiefly in the administration of justice, although they occasionally led the people in their wars against their public enemies. The date and authorsliip of this book arc not precisely known. It is certain, however, that it preceded the Second Book of Samuel (cf ch. 9. 35 with 2 Samuel 1 1. 21 ), as well as the conqu&«t of Jerusalem by David (cf ch. 1. 21 with 2 Samuel 5. 6). Its author was in all probability Snmui-I, the la<t of the judges (sec ch. I'J. 1 ; 21. 25), and the date of the first part of it is fixed in the reign of Saul, while the five chapters at the close might not be written till at\er David's establishment as king in Israel (see ch. IS. 31).
It is a fnigwentary historj'. being a eollei tion of imiK)rtant facts and signal deliverances at dif Terent times and in various parts of tlie land, during the interuiediato period of 300 years between Joshua and the establishment of monarchy. The inspired character of this book Is confirmed by alluons to it in many pajwipes of Scripture (cf ch. 4. 2; 6. 14 with 1 Samuel 12. 9-12; ch. 9. 53 with 2 Samuel 11. 21 ; ch. 7. 25 with Psalm
83. 11 ; cf ch. 5. 4, 5 with Psalm 7. 5; ch. 13. 5; 16. 17 with Matthew 2. 13-23; Acta 13.20; Hebrews 11. 32). RuTii is proix!rly a supplement to the preceding book, to which, in fact, it was appended in the ancient Jewish canon. Although it relates an episode belonging to the time of the Judges, its precise date is unknown. It appeal's certain, however, that it could not have been written prior to the time of Samuel (see oh. 4. 17-22), who is generally supposed to have been its author; and this opinion, in addition to other reasons on which it rests, is confirmed by ch. 4. 7, where it is evident that the history was not compiled till long al\er the transactions recorded. The inspiration and canonical authority of the book is attested by the fact of Kuth's name being inserted by Miitthew in the Saviour's genealoij*.
The First and Second Books of S.\.mi el.—The two were, by the ancient Jews, conjoined, so as to make one bwk, and in that form could be called the Book of Samuel with more propriety than now, the second being wholly occupied with the relation of transactions that did not take place till after the death of that eminent judge. Accordingly, in the Srptwiijiut and the Vulffate it is called the First and Second Books of Kings. The early portion of the First Book, down to the end of the twenty-fourth chapter, was probably written by Samuel ; while the rest of it, and the whole of the Second, are commonly a.scribed to Nathan and Gad, founding the opinion on 1 Chronicles 29. 29. Commentators, however, are divided about this, some apposing that the statements in ch. 2. 26 ; 3. 1, indicate the hand of the judge himself, or a contemporary; while some think, from ch. 6. 18 ; 12. 5 ; 27. 6, that its composition must be referred to a later age. It is PREFACE TO THE PEKTATEUCH AND HISTORICAL BOOKS. probaUiJ, liowevcr, tliat these supposed marks of an after period were interpolations of Ezra. This uncer* (ainty, however, as to the authorship does not affect the inspii-ed authority of the book, which is indisputable, being quoted in the New Testament (Acts 13. 22; Hebrews 1. 5), as well as in many of the Psalms. The First and Second Books of Kings, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them ; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown ; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established a'athority. Their inspired character waa acknowledged by the Jewish Church, which ranked them in the sacred canon ; and, besides, is attested by our Lord, who frequently quotes from them (c£ 1 Kings 17. 9; 2 Kings 5. 14 with Luke 4. 24-27; 1 Kings 10. 1 with Matthew 12. 42). The First and Second Books of Chronicles were also considered as one by the ancient Jews, who called them "words of days," i. e., diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occui Tcnces. In the Septuagint the title given them is Paraleipomenon, "of things omitted," i. e., the books are supplementary, because many things unnoticed in the former books are here recorded ; and not only the omissions are supphed, but seme nan-atives extended, while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, etc. , before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are re-stated, and others are exact repptitions of what is contained in Kings, there is so much new and important information that, as Jerome has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Matthew 1.; Luke 3.; cf. 2 Chronicles 19. 7 with 1 Peter 1. 17 ; 2 Chronicles 24. 19-21 with Matthew 23. 32-35). Ezra was, along with Nehemiah, reckoned one book by the ancient Jews, who called them the First and Second Books of Ezra, and they are still designated by Eoman Catholic writers the First and Second Books of Esdras. This book naturally divides itself into two parts or sections, the one contained in the first sis chapters, and relates the circumstances connected with the return of the first detachment of Babylonish exiles under Zerubbabel with the consequent rebuilding of the temple and the re-establishment of the divine ser\'ice. The other part, embraced in the four concluding chapters, narrates the jom-ney of a second caravan of returning captives under the conduct of Ezra himself, who was invested with powers to restore, in all it3 splendour, the entire system of the Jewish ritual. The general opinion of the Church in every succeeding age has been that Ezra was the author of this book. The chief objection is founded on ch. 5. 4, where the words " then said," etc., have occasioned a surmise that the first portion of the book was not written by Ezra, who did not go to Jerusalem for many years after. But a little attention will show the futility of this objection, as the words in question did not refer to the writer, but were used by Tatnai and liis associates. The stj-lo and unity of object in the book clearly prove it to have been the production but of one author. The canonical authority of this book is well established ; but another under the name of Ezra is rejected as apocryphal. Nehesiiah appears to haVe been the authoi of this book, from his usually \vi-iting in his own name, and indeed except in those parts which are unmistakably later editions or borrowed from public documents, he usually employs the first person. The major portion of the book is occupied with a history of Nehemiah's twelve years' administration in Jerusalem, after which he returned to his duties in Shushan. At a later period he retm-ned with new powers, and commenced new and vigorous measures of reform, which are detailed in the latter chapters of the book.
Esther derives its name from the Jewish lady, who, having become wife of the king of Persia, employed her royal influence to efi"ect a memorable deliverance for the persecuted Church of God. Various opinions are embraced and supported as to the authorship of this book, some ascribing it to Ezra, to Nehemiah, and to Mordecai. The preponderance of authorities is in favour of the last. The historical character of the book is undoubted, since, besides many internal evidences, \{a authenticity is proved by the strong testimony of the feast of Purim, the celebration of which can be traced up to the events which are described in this book. Its claim, however, to canonical authority has been questioned on the ground that the name of God does not once occur in it. But the uniform tradition both of the Jewish and the Christian Churches supports this claim, which nothing in the book tends to shake ; while it is a record of the superintending care of divine providence over his chosen people, with which it is of the utmost importance the Church should be furnished. The name of God is strangely enough omitted, but the presence of God is felt thronghoiit the history; and the whole tone and tendency of the book is so de#idedly subservient to the honour of God and the cause of true religion that it has been generally received by the Church in all ages into the sacred canon.
PREFACE TO THE POETICAL BOOKS.
HKlllM.W I'octn' is unique in its kiinl ; in cwoncc, the most Fubllmc; in fonu, markcl by a mmidirity uiul IMS*! wliifh flow from its sublimity. " The Spirit of the Jird tjmke hi/ tlio IL-l-n-w jwtot. oti'l Hit icortl tCMt upon hill lonr/ue" ('2 Smuxif] 'i:). '2). Even tlic mu.Mc wa.s put un<l«T tl 1 men; and one oftho chief mu-sitiaiis, Ilomun, is called " the king's Ker in tlie \\ ' '
25. 1, 5). King David is stated to have inventetl inttrummtt of vixuic (Amos fi. 6). '1 here is not in llelirvw poetry tl>e artistic rhythm of ftinn wliidi ap|)car8 in tlie claaBJcal poetry of Greece and Home, but it amply makes up for this by its fresh and tn Tiw*"' naturalness.
Early hpecimens of Hebrew jMietrjoccur, ex. r/r., lAmcch's Bocptical parody of Enoch's pi ' r. aa othcpi think, lamentation for a homiciilo committed in those lawless times in helf-defi tice " 2.3; of. Judo 14; Exodus 3-2. 18; Numk-rs 21. 14, 1."., 17, IS, 27; 2.1 7, 8, 18; 24. 3, 15). Tl ent api>cars much more in the Old than in the New Testament The poetical hooka are exclu : the Old Testament; and in the Old Testament itself, the portions that arc the most fu Ddaoicntal (ex. gr., the Pentateuch of iMosos, the lawgiver, in its main body), are those which have in them lea.st of tl>o poetical element in fonn. Elijah, the father of the prophets, is quite frco of poeti»-al art. The succcedinR pn)phctji were not strictly poets, excvjit in so far as the ecstatic state in insjnration lift*^! them to i)oetie nujdes of thought and cx|)resi«ion. The projthct was more of an iaspired teacher llian a jwt It is when the sacred writer acts as the representative of the j>ertonal experiences of the childreD of God and of the Church, that poetry finds its proiwr sphere.
The use of i)oetrj' in Scripture was particularly to supply the want not provided for by the law, nr.. of devotionitl /onus to express in private, and in public joint won»hi|), the /rrlint/a of pious Israelites. Tlie pchools of the prophets fostered nnd dif Tuscd a religious .sjiirit among the jieople; and we find them using l.\Tic instruments to accompany their iirojdicsyinirs (1 Samuel 10. .1). David, 1 t was who spcciallj matured the lyric effusions of devotion into a inrtl-ction which they had not be! 1.
Another purjiosc which Psalmody, throtigh David's inspired productiom*, sered, was to itrntr forth from under tJie tifjticnl form* (f Ugnl nerrion thrir hiddai eturnce and fjtirit, adopting thnn to tlie rariuut tpiritual exigenele* of xndiridunl and conrrregntional life, Xaturf, too, is in them hhown to speak the glnrj* and poodncss of the invisible, yet ever present God. A handbook of devotion was fun)i>hod to the Lsraolite whereby he could enter into the true gi)irit of the services of the sancfuarj', an<l so fi-el the need of that coming Messiah, of whom especially the Book of P.salras testifies throughout We al-o, in our Christian dispensation, need its help in our devotions. Obliged as we are, notwith-itanding our higher privilo:res in most resi)ects, to walk by faith rather than by sight in a greater degree than they, we find the Psalms, with their realizing expression of the felt neanie.«s of God, the be.st rcjicrtorj' whence to draw div{iirIi/-tnncU'oned language when-with to express our prayers and thank.sgivings to God, and our breathings after holy communion with our fcllow-.saints.
As to the objection raised against the spirit of revenge which breathes in some psalms, the answer is, a wide di.stinction is to be drawn between personal vindictiveness, and the desire for Gml's honour being vindicated. Personal revenge, not only in the other parts of Scripture, but also in the Psalms, in theory and in practice, is alike reprobated (Uxodus 23. 4, 5; Leviticus 19. IS; Job 31. 29, 30; Psalm 7. 4, 5, 8, 11, 12; Proverbs 25. 21, 22), which corresponds to David's practice in the case of his unrelenting enemy (1 Samuel
24. 5, G ; 26. 8-10). On the other hand, the pcoi)le of God have always desired that, whatever mars tho cause of God, as for instance the prosperity of the enemies of God and His Church, should be brought to an end (P.salm 10. 12; 30. 27; 40. 10; 79. O, 10). It is well for us, too, in our di.spcnsation of love, to be reminded by these psalms of the danger of lax views as to God's hatred of sin ; and of the need there is, we should altogether enter into the mind of God on such points:, at the same time that we seek to convert all men to God (cf. 1 Samuel 16. 1 ; Psalm 139. 21 ; Lsaiah 6C. 24; Revelation 14. 10). Some psalms are composed of twenty-two parallel sentences or strophes of verses, beginning with words of which the initial letters corresixmd with the Hebrew letters (twenty-two) in their order (cf. Psalm 37. and 119). So Kmientations. Tliis arrangement was designed as a help to the memorj-, and is only found in such compositions as handle not a dLstinct and progressive subject, but a series of pious reflections, in the case of PREFACE TO THE POETICAL BOOKS. wliich the precise order was of less moment. The Psalmist in adopting it does not slavishly follow it ; but, a» in the 25th Psalm, deviates from it, so as to make the form, when needful, bend to the sense. Of thes6 poems there are twelve in all in the Hebrew Bible (Psalm 25., 34., 37., 1]]., ]]2., 119., 145. ; Proverbf)
31. 10-31 ; Lamentations 1., 2., 3., 4). The great excellence of the Hebrew principle of versification, viz., parallelism, or "thought rhythm"
is that, while the poetry of every other language, whose versification depends on the regular recurrences of certain sounds, suffers considerably by translation, Hebrew poetry, whose rhythm depends on the parallel correspondence of similar thoughts, loses almost nothing in being translated—the Holy Spirit having thus presciently provided for its ultimate translation into eveiy language, without loss to the sense. Thus our English Version, Job and Psalms, though but translations, are eminently poetical. On parallelism, see my Introduction to Job. Thus also a clue is given to the meaning in many passages, the sense of the word in one clause being more fully set forth by the corresponding word in the succeeding parallel clause. In the Masoretio punctuation of the Hebrew, the metrical arrangement is marked by the distinctive accents. It accords with the divine inspiration of Scripture poetry, that the thought is more prominent than the form, the kernel than the shell. The Hebrew poetic rhythm resembled our blank verse, without, however, metrical feet. There is a verbal rhythm above that of prose ; but as the true Hebrew pronunciation is lost, the rhythm is but imperfectly recognised.
The peculiarity of the Hebrew poetical age is, that it was ahvays historic and trtie, not mythical, as the early poetical ages of all other nations. » Again, its poetry is distinguished from prose by the use of terms decidedly poetic. David's lament over Jonathan, furnishes a beautiful specimen of another feature found in Hebrew poetry, the strophe : three strophes being marked by the recurrence three times of the dirge sung by the chorus ; the first dirge sung by the whole body of singers, representing Israel ; -the second, by a chorus of damsels; the third, by a chorus of youths (2 Samuel 1. 17-27). The lyrical poetry, which is the predominant style in the Bible, and is especially terse and sententious, seems to have come from an earlier kind resembling the more modern Book of Proverbs (cf Genesis 4. 23, 24). The Oriental mind tends to embody thought in pithy gnomes, maxims, and proverbs.
' The poetry of the
Easterns is a string of pearls. Every word has life. Every proposition is condensed wisdom. Every tliought is striking and epigrammatical. " [Kitto, Biblical Cyclopcedia.] We are led to the same inference from the term Maschal, " a proverb" or " similitude," being used to designate poetry in general. " Hebrew poetry, in its origin, was a painting to the eye, a parable or teaching by likenesses discovered by the popular mind, expressed by the popular tongue, and adopted and polished by the national poet." Solomon, under inspiration, may have embodied in his Proverbs such of the pre-existing popular wise sayings as were sanctioned by the Spirit of God.
The Hebrew title for the Psalms, Tehilim, means hymns, i.e., joyous praises (sometimes accompanied with dancing. Exodus 15. ; Judges 5.), not exactly answering to the LXX. title, Psalms, i. e., lyrical odes, or Bongs accompanied by an instrament. The title Tehilim, " hymns," was probably adopted on account of the use made of the Psalms in divine service, though only a part can be strictly called songs of praise, others being dirges, and very many prayers (whence in Psalm 72. 20, David styles all his previous compositions, " the prayers of David"). Sixty-five bear the title, lyrical odes {3Iizmorim), whilst only one is styled Tehilah or Hymn. From the title being Psalms in the LXX. and New Testament, and also the Peshito, it is probable that Psalms [Mizmorim) or lyrical odes, was the old title before Tehilim.
Epic poetry, as having its proper sphere in a mythical heroic age, has no place among the Hebrews of the Old Testament Scripture age. For in their earliest ages, viz., the patriarchal, not fable as in Greece, Rome, Egypt, and all heathen nations, but truth and historic reality reigned ; so much so, that the poetic element, which is the offspring of the imagination, is less found in those earlier, than in the later ages. The Pentateuch is almost throughout historic prose. In the subsequent uninspired age, in Tobit we have some approach to the Epos.
Drama, also, in the full modem sense, is not found in Hebrew literature. This was due, not to any want of intellectual culture, as is fully shown by the high excellence of their lyric and didactic poetry, but to their earnest character, and to the solemnity of the subjects of their literature. The dramatic element appears ia
Job, more than in any other book in the Bible; there are the dramatis personce, a plot, and the "denouement" prepared for by Elihu, the fourth friend's speech, and brought about by the interposition of Jehovah Himself Still it is not a strict drama, but rather an inspired debate on a difficult problem of the divine government exemplified in Job's case, with historic narrative, prologue, and epilogue. The Song of Solomon, too, has much of the dramatic cast. See my Introdxictions to Job and Song of Solomon. The Style of many psalms is very dramatic, transitions often occurring from one to another person, without introduction, 10
PREFACE TO THE POETICAL DOOKS. tnd es)n-ti:illy l"i-oui sjifakiug indirectly of G<xJ to addresses God ; thus in P.-alm 7>1. 1, 2, David makes » gfiiei-ul intniductioii, " BiesHcd in the man whose ini(|uity is fvjrfnvcn," etc. ; then at v. 3-7, he pa Kscs to addrvssitiR God diivelly; then in r. 8, without preface CJod is intro<lnccd, directly r>|<riiking, in answer to the previous prayer; then v. 10, 1!, afrain he resumes indinx-t h|x;ikin}; n/ God, airl addrewes himself in contlu>ion to the ri Khte»)Us. TIh-x' (luirk clianres of jwron do nut si.-irtiv u-, l)Ut pive us a stronf.'cr sense of his haltitual converse with God, than any jt-s'^^rtinns wold do. Cf al.-o in I'-ulm lo'J. S-IO, tlie prayer, " Arise, O Lord, into ihj mt ; thou, and tlie ark of thy stn'ngth. Let tliy jn-itstn duthnl u illi riij Utroutursx ; and let th;/ minlt shout for jtiy. For thy sersant DiiviiCg sake turn not away the face oJ" thine anointe<l," with God's direct answer, which follows in almost the wonls of the praj-er, "The \jot<\ halh sworn unto DanJ, etc.
This is m»/ rent for ever (t*. 14). I will cluthe hrr jrrinU tcith »ilvatiini : and firr minlu n/mlf nhotit ii Urtul fur joxi" Thus also in I'salm 2., NTirious ]ii'rM>napes are intrtsluced, dramatically acting and sjieakiug—the eoufedenitc nations, Jeliovah, the Me>>iah, and tlie Psalmist.
A fix Hjuent feature is, the nUixn'iW .<i/r<»?aiV»n (f jxirt*, adapting the several psalms to altenuite recitation by two tmn-choru»rs in the tempki worshij*, followed by a fuH clioms lietween the parts or at the end. So Psulm 107. 15,21,31. l)e liunjh, in his valuable commentarj' on the Psalms, rx*marks, "Our catliedral
Bcn'ice cxcmiilifies the foiTU of chanting the P.salms, exoept that the nttti c/mnit is alternately a whole terte instead of alternating, as of old, tht hn/f tersr ; while th'- full chiru* is ti\e 'gloria' at the end of each
P.salm."
In conclusion, l>esides its uui<|ue jMiint of excellence, its divine inspiration, Hcbn'w poetrj' is characterired as being cs-sentially national, yet eminently catholic, sjn-.-iking to the lunri and sjiiritual s<Mi-il)ilities of univertail humanity. Simple and unconstrained, it is distinguishiil by a natural I'reshncss which is the re.siilt of ita genuine tmthfulnc.ss. The Hebrew poet .soupht not self, or his own fame, a.s all lieathcn |>octs, Imt wa.i inspired by the Spirit of God to meet a pressing want which' his ovn and his nation's spiritual asiiirutiona after (Jod made to bo at once a neces.sity and a dcliglit Cf 2 Samuel 2o. 1, 2, "The swrect P.salmi.st of Israel
Kiid, The Spirit of the I»rd spake by mo," etc.
Kicdld rightly remarks, as .several O4losof the highest poetic excollenro are not ineludeil frr. rp-., the songs of Mose.s, I'lxodus l.'j. and 32. ; of l>el Mirab, .ludgi's ,5. ; of llamiah, 1 Sam>u'l 2. I-l(i; of Ilezekiah, I.^aiah
38. 9-20; of Ilabakkiik, Ilabiikkuk X ; and even Ihivid's dirge over Saul and Jonathan, 2 Samuel 1. 17, IX). The selection of the IValms collected in one l>ook was made not so much with reterence to the beauty of the pieces, as to their adajitntion for public worship. Still one owrruling Spirit onlered the si-K-ction and arrangement of the contends of the book, as one per\-ading tone and subject ap|R\ir thnnighoiit, Oiri.st in His own inricr life as the GiHl-maji, and in His ru.-i, i>re<i>nt, and future relations to the Church and the world. /$<ific
Ttii/lor well calls the Ps:(luis 'The Liturgy of the sitiritual life ;" and Luthtr, "A Hil'le in miniature."
The principle of the order in which the Psalms are given to us, though not always discoverable, is ia
Bome cases cle.-ir, and shows the arrangement to he untuistakably the work of the Spirit, not merely that of the collector. Thus Psalm 22. plainly jtortrays the dying agt>nies of Mcs-^iah ; P.^alm 2.1, His peaceful rest io
ParaJisc after Ilis death on the cross ; and Psalm 24., Ui glorious ascension into heaveo.
INTRODUCTIOxX TO THE PROPHETICAL BOOKS.
THE second division of Scripture, the others Iwing the Law and Ilauiograjiha. It included JoshtUL Judges, 1st and 2d Saumel, 1st and 2d Kings, culled the formrr j/rophet*; and Isaiah, Jeremiah.
Ezekiel, eta, to Alalachi, the huter prophets. Daniel is excluded, because, though highly endowed with prophetic gifts, he had not filled tJie prophetic office : his hook is therefore clafvcd with the Ilagiographa. Ezra probably commenced, and others subsequently completed, the arrangement of the canon. Tlie prophets were not mere predictors. Their Uebrew name, Xahi comes from a root to l/oil up ax a fountain [Gexeniut] hence the fervour of inspiration, 2 Peter 1. 21 (others interpret it a.s frtim an Arabic root. Exodus 4. 16, spokesman of God, the Holy Ghost suppljnng him with words); communicated by dreonis, Joel 2. 2S; Job
33. 14-17 (no instance of this occurs in Isaiah) ; or vision.*, the scene being made to pass before their mind (Isaiah 1. 1); or trance, ecsfasi/ (Numbers 24. 4, 16 ; Eickiel 1. 3; 3, 14); not depriving them, however, of free conscious agency (Jeremiah 20, 7, 9 ; 1 Corinthians 14. 32). These pectjliar forms of inspiration distinguish prophets, strictly so called, from Mo.ses and others though inspired (Numbers 12, 6-8). Hence their name srer.^. Hence, too, the ix)etic;il cast of their style, though less restricted, owing to their practical tendency, bj' the outward forms observed in strictly poetical books. Hence, too, the union of music with prophesj-ing (1 Samuel 10.5). This ecstatic state, though exalted, is not the highest: for Jesus Christ was never in it, nor Moses. It was rendered necessary by the INTRODUCTION TO THE PROPHETICAL BOOKS. frailty of the proptets, and the spiritual obtuseness of the people. It accorflingly predominates in the Old
Testament, but is subordinate in the New Testament, where the Holy Ghost by the fulness of His ordinary gifts randers the extraordinary less necessary. After the time of the Mosaic economy, the idea of a proi)het was regularly connected with tlie prophetic office,—not confen-ed by men, but by God. In this they differ from mystics whose pretended inspiration is for themselves : prophetism is practical, not dreamy and secluded the prophets' inspiration is theirs only as God's messengers to the people. His ordinary ser\'ants and regular teachers of the people were the priests : the prophets, distinguished from them by inspiration, were designed to mtse and excite. In Israel, however, as distinguished from Judah, as there was no true priesthood, the [)rophets were the regular and only ministers of God. Prophecy in Israel needed to be supported moro powerfully: therefore the "schools" were more established; and more striking prophetic deeds [e.g., Elijah's and Elisha's) are recorded, than in Judah. The law was their basis (Isaiah 8. 16, 20), both its form and spirit (Deuteronomy 4. 2 ; 13. 1-3) : at times they looked fonvard to a day when its ever-living spirit would break its then imperfect form for a freer and more perfect development (Jeremiah 3. 16; 31. 31) : but they altered not a tittle in their own days. Eichorn well calls Closes' song (Deuteronomy 32. ) the Magna Ghana of prophesy. The fulfilment of their predictions was to be the sign of their being real prophets of God (Deuteronomy 18. 22). Also, their speaking in the name of no other but the tme God (Deuteronomy 18. 20). Prophecy was the only sanctioned indulgence of the craving after knowledge of future events, which is so ])revalent in the East (Deuteronomy IS. 10, 11). For a momentary inspiration the mere beginning of spiritual life sufficed, as in Balaam's case ; but for a continuous mission, the prophet must be converted (Isaiah 6. 7). In Samuel's daj's (1 Samuel 10. 8; 19. 20) begin the prophetic " schools." These were associations of men, more or less endowed with the Spirit, in which the feebler were helped by those of gi'cater spiritual powers so at Beth-el and Gilgal (2 Kings 2. 3 ; 4. 38 ; 6. 2] ). Only the leaders stood in immediate communion with God, whilst the rest were joined to Him through their mediation (1 Kings 19. 15 ; 2 Kings 8. 13) ; the former acted through the latter as their instruments (1 Kings 19. 16 ; 2 Kings 9. 1, 2). The bestowal of prophetic gifts was not, however, limited to these schools (Amos 7. 14, 15).
As to SYJiBOLic ACTIONS, many of them are not actual but only parts of the prophetic visions, internal not external facts, being impossible or indecent (Jeremiah 13. 1-10; 25. 12-38; Hosea 1. 2-11). Still the internal actions, when possible and proper, were often expressed externally (1 Kings 22. 11). Those purely internal express the subject more strikingly than a naked statement could.
Other CRITERIA of a true prophet, besides the two above, were, the accordance of his addresses with the Jaw; not promising prosperity without repentance; own assurance of his divine mission (sometimes received reluctantly, Jeremiah 20. 8, 9), Jeremiah 26. 12, producing that inward assurance of the truth in others, which is to them a stronger proof from the Spirit of God, than even outward miracles and arguments liis pious life, fortitude in suffering, and freedom from fanaticism, confirm these criteria. Miracles, though proofs, are not to be trusted without the negative criteria (Deuteronomy 13. 2). Predictions lulfillcd in the prophet's lifetime established his authority thenceforth (1 Samuel 3. 19; Jeremiah 22. 11, 12; Ezekiel
12. 12, 13; 24). As to their projiuloation, it was usually oral, before the assembled people, and afterwards revised in writing. The second part of Isaiah, and Ezekiel 40.-48., were probably not given orally, but in writing.
.Before Isaiah's and his contemporaries' time, prephecies were not written, as not being intended for universal use. But now a larger field was opened. To the worldly power of heathen nations which threatened to destroy the theocracy is henceforth opposed the kingdom of God, about to conquer all through Messiah, whose coming concerns all ages. The lesser prophets give the quintessence of the prophecies of their respective authors. An instance of the mode of collecting and i)ublishing prophecies occurs, Jeremiah
3G. 4-14. Those of the later prophets rest on those of the earlier (Zcchariah 1. 4; 7. 7, 12). Ewald fancies that a great number of prophetic rolls have been lost. But the fact of the prophets often alluding to wiitings which we have, and never to those which it can be proved we liave not, makes it likely that we have all those predictions which were committed to writing ; the care bestowed on them as divine, and the exact knowledge of them long after (Jeremiah 26. 18, 19), confirm this view.
The ARRANGEMENT is chronological ; but as the twelve lesser prophets are regarded as one work, and the three last of them lived later than Jercmiali and Ezekiel, the former are put after the latter. The lesser prophets are amngod chronologically, except Hosea, who being the largest, is placed first, though some were earlier than he : also Jonah, who seems to have been the earliest cf the latter prophets. As to THE Messiah, no single prophet gives a complete view of Him : this is made up of the various aspects of Ilim in different prophecies combined; just as His life in the gospels is one under a fourfold aspects la the first part of Isaiah, addroesed to the whole people, the praminent idea is His triumph, as King, the design being there to remove their fears of the surrounding nations ; in the second, addressed to the elect remnant. He is exhibited a,s Prophet and Priest, Himself being the sacrifice.
PREFACE TO THE PROPHETS OF THE RESTORATION. rilllE prophetic gijl existed long before the prophetic office was iastituteJ. Thiw Enoch haJ the fomicr X (Judo 14); 80 Abrahaui it) called "a prophet" (GcticMis 20. 7); abto the {wtrian-hii (I'tialm 105. IS). The office was first iastitnted under the Mosaic economy ; hut even then the rfifi wa« not aiways connectfd with the office; t. Daniel was endowed largely with the gifl, but wxs never called to the office, an living in a heathen court whore he could nut have exeix;i.s<;d it. So David (Matthew 13. 35; 27. 35). Hence the writin.s of both arc chts.-'cil with the ILijrio^^rapha, not with the pniphett Moreover, though the office oeawMl with the close of the Old Testament di-j^-nsjition, the pift continued, and wa.H among the leading' chari.sms of tbo Now Testament church. J'rojilttl (in llfhreto from a root, " to giLh out like a fountain") meant one acting as spokesman for another (Kxoditi 7. 1); bo, one speaking authoritatively for God intrrprttrr of His will. Serr was the more ancient tenn (1 Samuel y. 'J), im]>lying that he Ki»ake by a divine communication prenentcd rillur to hU nentra or hi» mind : as "prophet" indicated his ttuthoritij as 8i)eaking for God.
Christ was the only fountain of proi>hecy (1 Peter 1. 11; llevelation I'J. 10; al Acts 16. 7, the oldest reading, "the Spirit of JrxKx"), and declared Gfni's will to men by His Holy Spirit acting on the minds of the pi-ophots. Thus the bi.story of the Chuivh is the hi>torj' of God's revelations of Him.-clf in His Sun to man. The three divisions of this lii.storj-, tho Patriarchal, the iMi>.saic, and the Christian di.»|K'ii>jitiuns, a.'O characterized each by a di-itinct mode of God's manifestation.-i—i. p., by a distinct Pjrm of the prophetic giiL The theop/uiiu'c mode characterizes the Patriaa-hal di'^iiensiition : God revealing Hlmsulf in vitiUr npjirarancf* OT tlwphiimem. The tkeopnnutic mixlc, the Mosiiic : God revealing Himself through Gitd inxpirtd men. Tho thf>loffic mode, the Christian : God revealing Himself, not men;ly at iuten'als as before, but pcrnumcntly by iiupired wn'tiiiy$ ("the onicles of God," 1 Peter 4. 11).
In the Jirst or patriarchal age, men wurk no miracles, unlike all other prinieval historic.*, which al>otind in miracles wrought by men : a jiroof of genuineness. All the miracles are wrought by God without man's intervention ; and tlie divine communications aro asually by direct uttcnuico, whence tho prophetic gift is rare, as God in tliis dispensation only exceptionally emploj-s the prophetic agency of men in it : only in Genesis 20. 7, is the term " prophet" found. In the second or Mo.saie dis|>ensation, (Jotl withdraws Hiu)M;If more from direct communication with man, and manifcsus Himself through human in.-trumcnLs. Inst«.>ad of working miracles directly, Mo.se.s, Jo.shua, etc., are His agents. So in His communications He sf>cak3 not directly, but through Moses and his .succes.H)rs. The tbc(M.i-acy nwdcd a new I'orm of projihetic gift: G'tdinspired (theopneustic) men mu.st S]K!ak and net for God, the Head of the theocracj', as his admiii Lstrators the prophetic gift is therefore now connected with the prophetic office. The.>« prophets accordingly are acting, not tenting, prophets. The latter do not arise till the later ages of this second dispensation. Moses nc^«/ as a legislator ; Joshua, the Judges and Samuel lus executive prophets; David and Solomon xs devotional prophets. Even in the case of the writing jirophot.s of the latter half of the Mosaic dispensation, their primary duty was to si)cak and act. Their writing had reference more to the use of the New Testament dispensation than to their own (1 Peter 1. 12). So that even in thelrca.se the characteristic of the Mosaic dispensation was theopneustic, rather than thenlogic. The third, or Chri.stian disj>ensation, is theologic. i' e., a revelation of God by iaspired tcritings; 1 Peter 4. 11 ; 2 Peter 1. 16-21, where he contrasts "the old time"' when "holy men spake by the Holy Gho.st" with our time when we have the "sure word of prophecy;" or, as it may be tran.slated, " the word of prophecy coufiruied (to us)." Thus God now reveals His will, not by direct theophanies, as in the first dispensation—not by in!!]^irrd mm, as in the second, but by the written tconi which livrth and abideth for ever (as opposed to the desultorj' manifestations of God, and the noncontinuance in life of the prophets, under the two foiiuer dispen-sations rcipectivcly, 1 Peter 1. 23 ; 2 Peter 3. 2, 16). The next form shall be the return of the thcophanic manifestations on earth, in a njore perfect and abiding form than in the first age (llevelation 21. 3).
The historj' of the prophetic office under the Mosaic dispensation falls into three diW-sions, The fir-t ends with the age of Samuel, and has no regular succession of prophets, these not being needed whilst Go<l Himself nded the people without an hereditarj' executive. The second jjcriod extends from Samuel to Uzziah, 800 B. c, and is the age of prophets of action. Samuel combined in himself the three eleme Mts of the theocracy, being a judge, a priest, and a prophet The creation of a human king rendered the foiiial office of prophet more neces-sary as a counterpoise to it Henco the age of the kings is the ac;e ol tlnj 13
PREFACE TO THE PROPHETS OF THE RESTORATION. prophets. But at this stage tliey were prophets of action, rather than of writing. Towards the close of this second period, the devotional and JMessianic prophecies of Pavid and Solomon prepared the way for the thid period (from 800 B. C. to 400 B. c), which began under Uzziah, and which was the age of mitten prophecy, in this third period the prophets turn from the present to the future, and so the Messianic element gro\v8 more distinct. Thus in these three shorter periods the grand characteristics of the three great dispensatio.is re-appear. The first is thcophamc ; the second, theoptteiistic ; and the third, theologic. Just as the groat organic laws of the world re-appear in smaller departments, the law of the tree developing itself in miniature forms in the structure of the leaf, and the curve of the planet's orbit re-appearing in the line traced by tbe projected cannon-ball. [Moore.^ Samuel probably enacted rules giving a permanent form to the prophetic order ; at least in his time the first mention occm-s of "schools of the prophets." These were all near each other, and in Benjamin, viz., Bethel, Gilgal, Ramah and Jericho. Had the prophet been a mere foreteller of events, such schools would have been useless. But he was also God's representative to ensure the due execution of the Mosaic ritual in its purity ; hence arose the need of schools wherein to study that divinely-ordained institution. God mostly chose His prophets from those thus educated, though not exclusively, as the cases of Amos (Amos 7. 14) and Elisha (1 Kings 19. 19) prove. The fact that the humblest might be called to the prophetic office acted as a check to the hereditary kingly power, and a stimulus to seeking the qualifications needed for so exalted an office. The Messianic Psalms towards the close of this second period form the transition between the prophets of action and the prophets of word, the men who were busy only with the present and the men who looked out from the present into the glorious future.
The third period, that from Uzziah to Malachi, includes three classes of prophets: (1.) Tliose of the ten tribes; (2.) Those of the Gentiles ; (3.) Those of Judah. In the first class were Hosea and Amos. Few of the ivriting prophets belonged to Israel. They naturally gathered about the seat of the theocracy in Judah. Hence those of the ten tribes were mostly prophets of action. Under the second class fall Jonah, Nahum, and Obadiah, who were witnesses for God's authority over the Gentile world, as others witnessed for the same in the theocracy. The third class, those of Judah, have a wider scope and a more hopeful, joyous tone. They fall into five divisions: (1.) Those dwc Uinp in Judah at the highest point of its greatness during its separate state, viz., the century between Uzziah and Hezekiah, 800-700 B.C., Isaiah, Joel, and Micah.
(2.) The declining period of Judah, from Manasseh to Zedekiah, e. g., Zephaniah and Habakkuk. (3.) The captivity: Jeremiah. (4.) The exile, when the future was all that the eye could rest on with hope, e. g., Ezekiel and Daniel, who are chiefly prophets of the future, [b.) The restoration: to which period belong the three last writing prophets of the Old Testament, Haggai, Zechariah, and 3Ialachi. John the Baptist long subsequently belonged to the same dispensation, but he wrote nothing (Matthew 11. 9-11) ; like Elijah, he was a f>rophet of action and preaching, preparing the way for the prophets of loord, as John did for the Incarnate Word.
To understand the sjirit of each prophet's teaching, his historical position and the circumstances of the time must be considered. The captivity was designed to eradicate the Jews' tendency to idolatry, and to restore the theocratic spirit which recognized God as the only ruler, and the Mosaic institutions as His established law, for a time until Messiah .should come. Hence the prophets of the restoration are best illustrated by comparison with the histories of Ezra and Nehemiah, contemporaries of Malachi.
Of the three prophets of the restoration, two, Haggai and Zechariah, are at the beginning of the period, and the remaining one, JIalachi, is at the close. The exile was not one complete deportation of the people, but a series of deportations extending over a century and a half. So the restoration was not accomplished at once, but in successive returns extending over a century. Hence arises the different tone of Haggai and Zechariah at its beginning, and of Malachi at its close. The first return took place in the fii"st year of Cyrus, B. c. 536; 42,360 persons returned under Sheshbazzar or Zerubbabel and Joshua (Ezra 2. 64). They built an altar and laid the foundations of the temple. They were interrupted by the misrepresentations of the Samaritans, and the work was suspended for fourteen 3"ears. The death of Smerdis gave an opjiortunity of renewing the work, seventy years after the destruction of the first temple. This was the time when Haggai and Zechariah arose, the former to incite to the immediate rebuilding of the temple and restoration of the Blosaic ritual, the latter to aid in the work, and to unfold the grand future of the theocracy as an incentive to present labour. The impossibility of obsei Ting the Mosaic ritual in the exile generated an anti-thtxxratio indifference to it in the young who were strangers to the Jerusalem worslilp, from which tlie n.^tion had been upwards of half a century debarred. Moreover, the gorgeous pomp of Babylon tended to make tbnni un(^c^- value the humble rites of Jehovah's worship at that time. Hence there was need of a Haggai and a ZiHjhariah to correct these feelings by unfolding the true glory of the theocratic institutions.
PREFACE TO THE PKOPIIETS OF THE RESTOllATION.
The next great O|)och wan the return of Ezra, B. c. VA, oi Khty years after the first expcditiur. undor
Tliii-tet n yeans later, 44.'< u. c, Nelieuiiali cviiiie t4) aiil Kzru in the ^:'><mI work. It wa.s now (hat
Malaehi arose to sewiid these works, three-lourtlw of a century after 11ukP>> and Zeehariah. An thi ir work wait that of rettorerg, was tliat of a rtunner. The ctstates of uany had boouiuo uiortgod, and deprc»- sion of circumstances had led many into a wx-ptical spirit as to the «er\iec of U<xL llicy not only nefrlected the ten)plo of worship, but t(X)k heatlicn wive.s to the wrong of th<-ir Jewihh wives and the dishonour of (Jod.
Thort'fore, besides the reformation of ciViY abuses, and the rebuiidiii)? of the wall, effeeted throu);h Nehemiah'a exertions, a reltijioiui reformer was needed such as was Kzni, who refonned tin; eeclcsiajtical abuses, established syna>;ogues, where regular instruction in the law could be received ; retored the Sablath, and the Passover, and the dignity of the priesthood, and generated a reverence for the written law, which aikrwardi became a superstition. Malaehi aided in this good work by giving it his prophetical authority. How thoroughly the work was effected is proved by the utter change in the national character. Once always prone to idolatrj', ever since the captivity they have abhorred it. Once loving kingly ruJe, now contrar}* to the ordinary course of hi.stor>', they became subuiis.«ivo to priestly rule. Ontx' negligent of tlie written Word, now they reganlcd it with reverence sometimes bordering on suiK-rstition. Once fond of foreign allianeo.', henceforth they shrank with abhorrence from all foreigners. Once lond of agricidture, now they became a trading people. From being pliable before, they now became inten.sely bigoted and nationally intolerant Thus the restoration from Babylon moulded tlie national character more than any event since tlic Exodus from Egj'pt
Now the distinction between Judah and the ten tribes of l.smel disappears. So in tlie New Testament the twdie trilxvs are mentioned (Acts 2G. 7 ; James 1. 1 ). The theocratic feeling generated at the restoration drew all of the elect nation round the seat of the tlieocracy, the metri>|M)lis of the true religion, Jeru-alem. Mahichi tended to i)romoto this feeling ; thus his prophecy, tliough aJilrc.s.-<d to the peoi»le of Jera-alcm, \m called " the word of the Lord to ItnieJ."
The long silence of prophets from Malaehi to the times of .^Ies>^iah was i-aleulated to awaken in the Jewish mind the more earnest desire for Him who was to exceed infiniU'ly in word and deed all the firopiiets, Hia forerunners. The three prophets of the restoration being the last of the Old TotamenL, are eiH-cially distinct in pointing to Him who, as the great subject of the New Testament, was to fulfil all the Old Testament.
UST OF ABBREVIATIONS AM) CONTRACTIONS USED IN THIS WORK.
Ex.—Exaniplo, Exodus. Ileb.— Epistle to the Hebrews. Hist.— Hi.»tory.
Capital Lettora of the Roman alphabet, \. B. C. D., (lestgiiutu the various mantimcripts used by critics for the correction of tlio printed text.
A.—Is u.ted to de!>igiiatc tlie Aluxandriiui tnanusoript, which ibid.—(Md<m. In the some place, i. t.—id ut. That is. is 80 called Ironi the place of its origin, the city of Alcxlib.—/i**r. Book, aiulria, in Egypt. lit.—literal, or literally. LXX.— the Seventy, or the Septuagint.
B.—The Vatican manuscript, which ia kept in the Vatican
Libniry, at Koine.
C.—Tlie Ephrnim manuscript, ao called from Epliraim, a Mciiopi'tamian saint of the age of Constautine. D.—Tlie Beza manuscript, presented to the University of Cambridee, in England, by Theodore Bera, \. D. 1581. A. D.—Anno Domini. In the year of our Loan. App.—Appendix.
Marg. and marg. rcf.— Margin, and nuuginal reference, rw< pcetively. MS. and MSS.—Manuscript and manuscripts, respectively.
N. B.—Take notice. « N. T.—New Testament.
O. T.—Old Testament.
B. C—Before Christ. Cont.—Canticles, or Song of Solomon. Ch. and Chs.—Chapter and Chapters. Chron.—Chronicles. Cf—Compare. [French, Confer.] Ed.—Edition. p. and pp.— Page and patres, respectively. q. d. quan Jirat. .\s if he should say.
Quinct. Curt.—Qninctius Cnrtius. Sept—The Septuagint Greek version of the Old Testament. Talm.—Talmud.
V. and ver.—Verse, or verses.
E. g.— Exempli gratia. For Oxompla. E. v.—English Version.
Virg. Georg.—The Georgics of VirgiL
MONEY, WEIGHTS AND MEASURES NAMED IN THE BIBLE.
1. JEWISH MONEY REDUCED TO ENGLISH AND AMERICAN STANDARDS, A Gerah
£ d. S eta.
10 = A bekah 20= 2 " = A shekel 1200= 120 " = 50 " =Amina
60000 = 6000 " =3000 " =60 " = A talent A Solidus aureus, or sextula, was worth A Siclus aureus, or gold shekel, was worth A Talent of gold was worth
342 3 9 1505 62.5
5475 0 0 24.309 00
Silver is here valued at 5s. and gold at £4 per ounce.
II. ROMAN MONEY, NAMED IN THE NEW TESTAMENT, REDUCED TO ENGLISH AND AMERICAN
STANDARDS. A Mite A Farthing, nearly A Penny, or denarius.. A Pound, or mina
in. JEWISH WEIGHTS REDUCED TO ENGLISH TROY WEIGHTS
lbs. oz. pwl. gr.
The Gerah, one-twentieth of a shekel Bekah, half a shekel The Shekel The Maneh, 60 shekels The Talent, 50 manehs, 3000 shekels
125 0 0 0
IV. BIBLICAL MEASURES OP LENGTH REDUCED TO ENGLISH MEASURE.
Eng. ft.
0 0.912
4 = A palm 12= 3 " = A span 24= 6 " = 2 " = A cubit
0 3.618
0 10.944
96 = 24 " = 8 " = 4 " = A fathom
7 3.552
144 = 36 " = 12 " = 6 " = 1.5 " = Ezekiel's reed 192= 48 " = 16 " = 8 " = 2 " = 1.3 " = An Arabian pole
10 11.328
14 7.104
1920 = 480 " =160 " =80 " =20 " =13.3 " =10 " = A measuring line
145 11.04
V. THE LONG MEASURES OF THE BIBLE. A Cubit
Eds. m. Paces. Feet.
400 = A stadium, or furlong '.
2000 = 5 " = A Sabbath-day's journey 4000= 10 " =2 " " = An Eastern mile 12000= .30 •' = 6 " " =3 " =Aparasang 90000 = 240 " =48 " " =21 " =8 " = A day's Journey Note.—5 feet = 1 pace ; 1053 paces = 1 mile.
i 153
33 172 4
VI. BIBLE MEASURES OF CAPACITY FOR LIQUIDS REDUCED TO ENGLISH WINE MEASURE. A Caph
Cals. Plot*.
32 = 24 " = 6 " = 2 " = A seah ... 96 = 72 " = 18 "
7 4.50 75 5.25
VH. DRY MEASURES OF THE BIBLE REDUCED TO ENGLISH CORN MEASURE. A Gachal
Kus. Pk«. Oak. PInbi.
80 = 1.8 " = An omer or corner..
A GENERAL TABLE OF CONTENTS.
OLD TES
r AMENT.
The Table of Showbr««d. AlUr for Burnt Offering, ... 65 Appointment to the Priesthood. Consecration of the Prbfack to thn Pontntoucli nnil Historical Books, . . 5-11
Introduction to tho rrophi'ticul Hooks, . . 12-13
Priests, etc., 66 Consecration of the Altar. The Altar of Incense, ... 67 The Holy Anointing Oil. Berjdeel and Aholiub, .... 68 Idolatry of the People. Mom-s Brenkcth the Tables. . 69 The Taberiiuflo Reiiiovfd. The l«i'l<-s are Renewed. 70 Contributions to the Tabernacle. Olleriiigs Delivered
I'refiico to tlio I'roitliols of thi.< lUftlonition 14-16 GKNKSIS.—Tho Crcntio" of llonvcn nnd Earth, .... 17
Oruitiuii of Mun. Tho making uf Womiin, 18 The Temptation. Tho Fall, 19
Birlli of Cain and Al>cl. Tho Murder of Abel 20 Wickednca-s of the World. Nouli Imilds an Ark 21 Assua^'in of tho Wnlcrs. Departiipfrom tlii" Ark, . . 22 to the Workmen 71 Furniture of the Tabernacle. Garments of the Pric&ta, 7'J The Tabernacle Set up. A Cloud Coverith it, 73 LEVITICUS.— Burnt, and Meat Offerings. 74 Tho Peace Offering of the Herd. Sin Offering for tho tlod's Covenant sinilled by tiio lUtinbow. Confusion of TonjfUea 23
Call to A brum. Return from Kgypt. 24 Lot taken Prisoner. Beatowmcnt of Ilafcar, 2.'» Reaewal of tho Covenant. Kntortainnn-nt of Anfcels, . 2G
Priest, 75 Trespass Offering for Swearing. Law of tho Burnt Offering 7G Law of tlie Trespass Offering. Consecration of Aaron and his S<m», 77 The Priests' Kntry into OfBco. Nadab and Abihu Burnt, 78 Beasts that may and may not be Eaten, 79 " 80 The Laws and Tokens in Discerning Leprosy, 81 82 Tlio Rites and .Siicrifices in Cleansing of the Leper. . . . h:{ Ilow the High Priest must enter into the Holy Place, 84 The SocriUces and Ceremonies on entering tho Holy
Ix)t'8 Kntertainment. A bmliam'a Denial of hia Wife, . . 27 Birth of Lsaac. ()tri'rii\t» Inaac, 28 A Marri:i({0 Cominiasion. Tlio Journey, 29 Dentil of Abraham. Sojourn in Oerar, 30 Tho Blc*<in(^. Jacob's Departure .'U The Well of Hnrun. Tho Murria)ro of Jacob, 32 Jacob's Covenant with Laban. Knvy of Laban and his Sons 33 Laban Pursuetli Jacob. Vision of Anpcls, 34 Jacob Wrestleth with an Angl. Kindness of Jacob and K.<jiu, 35 Tho Di.shonour of Dinah. Jacob Reproveth Simeon and Levi, 3G
Ilia Removal to Bethel. Death of Isanc, 37 ParentiU Partiality. The Dreams of Jo.sepli 38 Joseph Sold by his Brethren. Joseph in Potiphar's House, , 39 Joseph Cast into Prison. Tho Butler's Dream, 40 The Baker's Dream Pharaoh's Dream 41 Joseph made Ruler of Kp'pt. Journey into Kp'pt, . . 42 Joseph's Brethren come to buy Corn. Their Second Arrival in Kgypt 43 Joseph's Policy to Stay his Brethren, lie makes Him-
Place, 85 Unlawful Marriages. Unlawful Lusta, 86 A ReiK'tition of Sundry Laws, 87 " " *• Of the Priest*' Mourning 88 The Priests in their Uncleannesa. Who may Kut of tho Holy Things, 89 Of Sundry Feasts. The Passover, Pentecost etc 90 Feasts of Trumpets, Sabbath of the Seventh Year, . . 91 Tho Jubilee. A Blessing to the Obedient 92 A Curse to the Disobedient Concerning Vows, 93 NUMBER.'^.— M.«st>s numbering the Men of War. Tlie Levites Kxempti'd 94 The Order of the Tribes in their Tents. The Levites" Senrice, 95 The Families of the Levitea Of the Levites' Service, 9fi Of the Levites' Service. The Unclean to be Removed, 97 The Trial of Jealousy. The Law of the Nniarito, ... 98 The Princes' Offerings for the Dedication of the Altar, 99 The Princes' Offerings. Consecration of the Levitw, 100 The Passover Enjoined. A Cloud Guideth the Israelself known 44 Jacob's Sacrifice at Beer-sheba. His Arrival in Kp-pt, 45 Presentation at Court Joseph's Visit to his Sick Father 46 The Patriarchal Blessing. Mourning for Jacob, 47 KXODUS.— Increase of the Israelites. Birth and Preservation of Moses, ... 48 Moses' Sympathy for the Hebrews, His Flight to Midian 49 The Commission of Moses. Miraculous Change of his Rod, etc., 50
First Interview with Pharaoh. Renewal of the Promise. 51 (ienealogy of Moses. His Second Interview with Pharaoh, 52 The Plague of Frogs. The Murrain of Beasts, 53 The Plague of Hail. Tho Plague of Locust.s, 54 Death of tho First-Born Threatened. The Passover ites, 101 Use of tho Silver Trumpets. The Order of the Israelites 102 Manna Loathed. Seventy Elders Appointed, 103 Quails are Sent Miriam's Leprosy 104 Spies Sent Out Murmuring at the Spies' Report, . . . 105 The Rebellious are Smitten. The Law of Sundry
Instituted, 55 Death of the First-Bom. Departure of the Israelites, . 56 Memorial of the Passover. Journey from Kgypt, 57 God Instructeth the Israelites as to their Journey, .... 58 Song of Moses. Mui murs for Want of Bread 59 Quails and Manna soot. The People Murmur for Water, 60 Visit of Jethro. Arriv.il at Sinai 61 The Ten Commandments Laws for Men Servants, ... 62 Laws concerning Thefl. Laws concerning Slander, etc., 63 Delivery of the Law and Covenant. Concerning an Offering 64
Offerings, lOG The Rebellion of Korah, Dathan, and Abiram, 107 Aaron's Rod Flourisheth. The Priests' Portion 108 The Water of Separation. The Death of Miriam, 109 Moses Smiteth the Rock. Israel Attacked by the Canaanites, 110 Fiery Serpents Sent Balak Sendeth for Balaam, 111 Balak's Sacrifices. Balaam's Parables, 112 Balaam Prophesieth. Israel Numbered, 113 The Levites Numbere* Offerings to be Obeerved. . . 114 ii A GENERAL TABLE OF CONTENTS.
Page. The Oflerings of the Feast of Trumpets. Yo\vs are An Angel Rebukes the People. Wickedness of the New Gcneiation, 15!) Eliud Slays Eglon. Deborali and Barak Deliver Israel, IGO Dcatli oi' Sisi ra. Song of Deborah and Barak, IGl Gideon Sent to Deliver Israel. He Destroys Baal's Allar 102 Gideon Encouraged by the Dream. The Ephraimites Olleuded, but Pacified, 163 Zebah and Zalniunna Taken. Abimclcch is made King by the Shechemiti s, IGl Gaal's Conspiracy. Israel Oppressed by their Knen)ics, 165 The (.;il. adiies' Covenant witli Jephtliah. llis Vow and Victory, 166 Quarrel of the Ephraimites. The Birth of Si-.m.s<ui, . . 107 Samson's Marriage and Riddle. He Burns the Philnor 10 be Broken, 115 The Midianites Spoiled, and Balaam Slnin, 1 1 G The Reubcnites and Gadites Sue for an Inheritance, . . 117 Two and Forty Journeys of the Israelites from Kgypt to Sinai, 118
BoidL'rs of the Land of Canaan. The Blood Avenger, 119 DKUTKRONOMY,— Mo.ses' Speech at the end of the Fortieth Year, 120-121 The Story is Continued. Sihon the Amorite to be Subdued 122 Conquest of Og. An Exhortation to Obedience 12^ A Particular Dissuasive against Idolatry. Cuiiniiemoration of the Covenant of Horcb. 124
Israel to Keep God's Commandments. Coniuiuuion with Nations Forbidden, 125 Images to be Destroyed. An Exhortation to Obeislini s' Corn .... ICS Dehlah Betrays Samson. He is Overcome, and his Death 109 Micah Sets up Idolatry. The Danites Seclv. an Indience, 12G Moses Dissuadeth them from the Opinion of their own herit,. nee, 170 Of the Levite and his Wife. An Old Man Entertains him i t Gibeah, 171 The Levite Declares his Wrong. The Benjamites Smitten, 172 RUril.—Naomi Returns Home with Rntli, 17."$ Ruth Gleans in the Field of Boaz, AVho Acknowledges
Righteousness, 127 An Exhortation to Obedience, and Blessings Promised, 128 Monuments of Idolatry to be Destroyed. Blood Prohibited, 129 Enticers to Idolatry to be Slain. What may and what may Not be Eaten, 1 :!0 Hebrew Servants' Freedom. The Feast of the Passover, 131 Groves and Images Forbidden. The Election and Duty of a King, 132 her, 174
I. SAMUEL —Of Elkanah and his Two Wives. He goes to Worship in Shiloh, 175 Hannah's Prayer and Thank.s. Samuel-'s Ministr)', . . . 176 The Lord Appears to Saumel. Israel Overcome by Christ the Prophet to be heard. The Cities of Refuge, 133
Priests to Exhort the People. Expiation of Uncertain Murder, 134 Of Hnmanity towards Brethren. Various Laws and Ordinances, l'>5 Various Commands and Ordinances, 136 tlie Philistines, 177 The Deatli of Eli. The Philistines Send Back the Ark, 178 The Ark at Kii^'ath-jeariui. The Israelites ask lor a King, 179 Saul comes to Samuel. Saul Appointed to the Kingdom, 180 Samiu 1 Anoints Saul, and he is Chosen King by the People, 181 Samuel Reproves rtic People. Saul's Selected Band,. 182 The Sacrifice of Saul. Jonathan Smiles the Philistines, 1S3 Saul Sent to Destroy Amalek. Rejected by God lor Disobedience, 184 Samuel Sent by God to Bethlehem. Ho Anoints David, 185 Guliatli Challenges the Israelites. David Accepts the Cliallengc, and Slays Him, 186 Saul Offers David his Daughter. Saul's Rage against David, 187 David Consults with Jonathan. Saul Seeks to Kill Jonathan 188 David Obtains Hallowed Bread. His Kinsmen Resort
Coufe.ssion of the Oti'erer of First-Fruits. The Law to be Written upon Stones, 137 Blessings for Obedience, and the Curses for Disobedience, 138 An Exliortation to Obedience. Mercy to the Penitent, 139 The People and Joshua Encouraged. The Song of Moses, 140 The Song of Moses. The Majesty of God, 141 Moses Blesseth the Tribes. The Death of Moses 142 JOSHUA.—Joshua Succeedeth Moses. Rahab Conceals the Two Spies, 143 Covenant between Rahab and the Spies. The Jordan Dirided, 144 Twelve Stones taken for a Memorial. God Magnifies Joshua, 145 Circumcision is Renewed. Jericho Shut up, 14G The Walls of Jericho Fall Down. The Israelites Smitten at Ai, 147 Achan Confesseth, and is Put to Death. Ai given to the Israelites, 148 Ai taken, and its King hanged. Joshua Builds an Altar, 149 The Gibeonites obtain a League by Craft. Five Kings War against Gibeon 150 The Sun and Moon stand Still. Divers Kings overcome, 151 Bounds of the Land not yet Conquered. Inheritance of the Nine and a Half Tribes, 152 ^Borders of the Lot of Judah. Caleb's Portion and Conquest, 153 The Lot of Manasseh. The Tabernacle Set up at to II im at AduUam, , 189 Saul Pursues David. David Spares Saul's Life, 190 The Death of Samuel. Abigail's Discreet Conduct,. . . 191 David Marricth Abigail. He Spares Saul Again, .... 192 iJavid Begs Ziklag of Achish. Saul and the Witch of En-dor, 193 The Amalekites Spoil Ziklag, but are Defeated by David, 194
II. SAMUEL.—Tidings Brought of Saul's Death. David Lament.s Saul and Jonathan, 195 David Goes to Hebron, and is made King. Asahel Slain l)y Abner, 196 Abner Revolts to David. Joab Kills Abner, 19T David Takes Zion from the Jebusites. He brings tho Ark from Kirjath-jearim, 198 David Proposes to Build the Temple. lie Subdues tho
Sliiloh, 154 TIu! Lots of Simeon, etc. The Cities of Refuge Commanded, 155 Forty-eight Cities given to the Levitcs. Altar of Testimony Built, 15G Joshua's Exhortations before his Death. He Assembles
Piiilistincs, 199 David's Heign over the People. His Messengers Disgraccfnlly Treated, 200 David's Sin with Bath-shobn. Nathan's Parable, .... 201
Rn))lia!i is Taken. A nuion Defiles Tamar, 202 Amiion is Slain, and Absalom Fleeth. Joab Sent to Bring Absalom Homo, 205 the Tribes, 157 JUDGES.—The Acts of Judali and Simeon. Adonibcasv-k Punished, 158
A GENERAL TABLE OF CONTENTS. iii
The ?mn goes Ten Degreofl Backward. Kanoneh's Wicked Reign 246
Absalom Stfals tlio IlearU of Israel. Dnvid Floes IVom.Ii TUMiilciii 204
Josiah'H Gudi He'mn. He destroys Idolatry, 246
Sliimi'i C'urMJB Duviil. Ahiihuiiln I'b Counsul Over- Jtwiah Destroys Idolatry d Deliles the High Plaeeii. 247 tlirown • • 205
Jcrusjileni Taken by Ne'bucliaduezzar. Zedekiuli Taken
DuviU'8 Cliurgo RcHpecUng Al)«:tloiii, but wlio !a Slain
Cii|.live 248
by Juab 206
I CHRONICLK.S.— .Vdam's Line to Noah 249
Joiii) ("Miwfs the Kinft to Co.'iw? Moiimiii;? 207
Tito post "rily of Caleb. The S»jn« of David, 250 D ivid's Lino U) Zidekiah. Of JbIkz, and his Prnyer, 251
Slii'bu Miiki H n Pmty in Imiifl. Aiiin-u is Slain, . . . . 208
Sovi'ii of Siiiil's Sons Hiinifid. David's Knitli in Ood's
Posteriiy of Simcuii and of ReuU-a The Lioe ol tliu
Pniniisfs, 209 A ImI of David's Miglity Men. He Numbi-rs tlio People 210
Priests, 253 The Sons of Issai har and of Benjamin. Of Naphuli
I. KINiIS.— .\bisha,' C'lii'iislica Di viil. Ailonijnii Uaurpa tlie Kiiittdoin, 211 Nullum Counsi'ls Hath-Blieba. Solomon is .\noiultd King, 212 aii<l of MuiiasMfh 253
Oriji.iial Ucgisn rs of Israel and Judah. fcviul'a Overthrow and Death 254 A Catiil pie of David's Worthies. Tliose who caiiw to Diivid at Zikla>; 255 Those who came lo David ul Ziklag. He briuga tlie Ark Iroin Kirjulh-jearini 25C
Tlio Death of David. Solomon Siiccfwls Ilim 213 Solomon Marrii's Phurauh's Duughlvr. Solomon's Choice of Wiwiom, ... 214
David's Vieiories over the Philistincfli He bringa the Ark from Obed-i-tlom 257 David's Festival .Sin riliiv, and Psalm of Thanksgiving, '^58
Solomon'.s Twelve OfBcera. Iliram Sends to Corigrat-
(ilate him, 215 The Diiildiii); of the Templo. The Building of Solomon's (louse, 210
Duvid Suliduis the I'liilistinea, ele. His MesM-ugera to llanum Maitreuled, 2i»3 Rabbali iJeseiged by Juab. David's Sio in Nuiiibcriug the Pwiple 200 David Builds an Altar. Number and Distribution ol
Iliram'8 Work.s. The Utensils of the Tcmjile 217 The Dedication of the Teni|il(.'. Solomon's Siicrillce of Pence 011'erin;;s 218 Mutual Pre.-'eiii.s of Solomon and Hiram. The Queen of Slieha's Visit to Solomon, 219 Solomon's Wives and Concubines. God Threatens Him, 220 Solomon's .Xdversarie-". The Revolt of the Ten Tribes, 221 Jerohoiin's liaud Williers. God's Judgments against the Ix-vilea, 2C1
Division of the Sons of Aaron. NumU'r and OfUcv of the Singers, 203 The (.iates Assigned by Lot. Twelve Capluiiis for each Month, 2t<3 Princes of the Twelve Tribes. David Eucuurugi-a Solomon, 2C4
Jer..l.o:ii.i 222 Jerolioam's Wicked Reign. A.sa's Goo<l Rcirn 2'J3 Jehu's Prophecy against Bansha. Omri HijiMs .Saramin, 2'J4
Ofl'erings for the Temple. David'a Tbankaving, 2U5
Elijah Sent lo Cheriih. He Raises the Widow's Son
II. CHRONICLES.—Tho Ollering of Solomon at Uibcon. His Me8Sii);e to Huruni, ... 360 Place of Building tliu 'I'eniple. Its Dimeiilioiia, Altar, Molten Sia, etc., 26T The Bringing up uf tho Ark. Solomon 'a Dvdieuiory Prayer 268 Solomon's Sai riticea. The Cities Built by hini, 209 Visit of tl.e Quei'U of Sheba lo Solomon. Rehoboani Refuse* the Old Men's Counsel, 270 ReliolMam Rai.setli an Army. Siiishak Invades Judah, 2il Abijah Wai-s ii(;uin.st Jerob<iani, and Uverctiiiies liim, . . 273 to Life, 225
Trial on Mount Carmcl. Elijah, by prayer, Obtains
Uaiii 22C
Elijah Flees to Becr-slieba. Ben-^adad Besieges Samaria 227 The Syrians i:ro Slain. Ahab Desires Nabotli's Vineyard 228 Judgments Denounced by Klijah. Ahab Slaiu at Itimolli-jrilead, 229
II. KINGS.— Ahaziali's Judgment by Elijah. Elijah Brings Fire from Heaven, 230.\.>n Uvercomes Zerah. Judah Makes a Covenant with God 273 Asa's League witli tho Syrians. Jehosliapliat Reigns Well, 274 Jahoshaphat Visits his Kingdom. He proclaims a Fast, 375 The Overthrow of Jchoshaphat's Eueraiea. Revolt of Edom and Libnah, 276 Ahaziah Reigns Wickedly. Joash Made King, 277 Joash Falls into Idohary. He is Slain by his Servants, 278 Amaziah Overthrows the Edomites. Uzziuh Succeeds him, 279 Jotham's Gottd Reign. The Evd Reign of Ahaz, 280 IKzekiah's Go<.d Reign. The Hou>e of God Cleansed, 2sl Uczekiah Proclaims a Passover. Tho Altars of Idolatry Destroyed 283 Disposed of the Tithes. Sennacherib Invades Judah, 283 Ilczekiali's Riches .and Woiks. Munasseh Carried Captive to Babylon 284 Josiah Destroys Idolatry. He Keeps a Solemn Passover, 285 Jo-iah Keeps a Solemn Passover. He is Slain at Megiddo 2SG Jclioahaz is Deposed by Pharaoh. Jehoiakim is Carried Captive to Babylon 28" EZR.\.—Cyrus Orders the Building of the Temple, and the Return of the People, . . . 234
Elijah Divides Jordan. Jehoram's Evil Reign over Israel, 2.-?l Elisha Pron\ises Victory over Moab. Raises the Dead Son of tlie Siiunammite, ... 2.33 Naaman's Leprosy. He is Sent to Jortinn, and Healed, 233 Elisha Causes Iron to Swin. Beit-hadad Besieges
Saniariii, 234 Elisha Prophesies Plenty in Samaria. Hazacl Kills Ben-hadad, and Succeeds him 2^5 Jehu is .\nointid King. Jorum Slain, and Jezebel Eaten by Dogs. 23G Seventy of Ahab's Children Beheaded. Jehoash is Made King, 237 Jehoash orders the Repair of the Temple JehoalniK's Wicked Rein over Israel ,238 The Reigns of Joa.'^h and Amaziah. Joash Defer.t-? Amaziah 239 The Reigns of .Vzariah. Jeroboam, Zechnriah, Monahom.
Pekahiah. Pekah. etc 210 Iloshea's Wicked Reign. Samaria Taken a'.id Isniel Carried Captive 2 U The Mixed Worship of the Samaritans. Hczckiali Destroys Idnl.itry 242 Sennacherib Besieges Jerusalem. Ills Blasphemous Letter to HeKekiah 243 An Angel Destroys the As.syrians. Hczekiah's Life Lengthened, 244 hr A GENERAL TABLE OF CONTENTS.
Pace. Number of the People that Returned. The Foundation
Job Bemoaneth himself of his Former Prosperity and Honour, 332 Job's Honour is Turned into Extreme Contempt, .... 333 Job's Solemn Protestation of his Integrity in Several Duties, 334 of the Temple laid, 289 The Building of the Temple Hindered. Its Building again Renewed, 200 The Decree of Darius in favour of the Juws. The Temple Finished and Dedicated, 291 Ezra goes up to Jerusalem. His Companions from Babylon, 292 A Fast Proclaimed. Ezra's Prayer and Confession, . . 293 NEHEMIAH.—Nehemiah Mourns, Fasts, and Prays.
Job'.s Protestations of his Integrity. Elihu Reproveth Job and his Friends 335 Elihu Olfers to Reason with Job. God Calleth Man to Repentance, 336 Job Accused of Charging God with Injustice. God Omnipotent cannot be Unjust, 337 Comparison not to be made with God. God is Just in His Commission from Artaxerxes 294 Nehemiah's Commission from Artaxerxes. Names and Order of the Builders, 295 The Enemies are Wroth, and Scoflf. The Usurers Rebuked, 296 Sanballat Practises against Nehemiah. The Charge of Jerusalem, 297 Manner of Reading and Hearing the Law. The Fast and Repentance of the People, 298 The Confession of the Levites. The Points of the Covenant, his Ways, 338 How Job's Sins hinder God's Blessings. God's Words to be Magnified, 339 God to be Feared for His Great Works. He Appears in a Whirlwind, 340 God, by Ilis Mighty Works, Convinceth Job of Ignorance, etc., 341 God Shows His Power among the Animals. Job Humbleth himself to God, 342 God's great Power in Behemoth, and in the Leviathan, 343 Job's Penitent Reply to God. God Blesses him, 344 PSALMS.—Introduction, 345 The Happiness of the Godly, and the Unhappiness of the Ungodly, 346 The Kingdom of Christ. The Security of God's Pro- ' 299 The Inhabitants of Jerusalem, and of the Other
Cities, 300 Succession of the High Priests. Israel Separated from the Strangers, 301 ESTHER.—Ahasuerus makes Royal Feasts to his Princes and Servants, 302 Vashti Refuses to attend the Feasts. Esther Chosen tection, 347 Prayer in Sickness. Profession of Innocency, 348 God's Love to Man. God Praised for his Judgments, 349 God's Providence and Justice. Cori uption of Mankind, 350 Preservation in God. Hope of Everlasting Life, 351 David Praiseth God for his Manifold Blessings, 352 A Thanksgiving for Victory. Complaint and Prayer to be Queen, 303 Haman seeks Revenge on the Jews. Mordecai and the Jews Mourn, 304 Esther's Banquet to the King and Haman. Mordecai Rewarded for Former Service, 305 Haman Hanged on his own Gallows. The Jews allowed to Defend Themselves, 30G The Jews Slay their Enemies. The Institution of the Feast of Purine 307 JOB.—Introduction, 308 Introduction, 309 The Holiness of Job, his Wealth, etc. Being Afflicted, he still Ble-sses God 310 Satan Further Tempts Job. Job Reproves his Wife, . 311 Job Curses his Birth, and Wishes for Death. Eliphaz Reproveth him for Want of Religion, 312 First Speech of liliphaz. His Conclusion from the Vision 313 Reply of Job to Eliphaz. He Reproveth his Friends in Great Distress 353 David Praiseth God. God's Lordship in the World, . . 354 David's Confidence in God. His Faith in God's Protection, 355 David Exhorteth to Praise. Remission of Sin a great Blessing 356 God to be Praised for His Goodness, etc. An Appeal for Protection, 357 The Different Estate of Men. David Imploreth God's Mercy, 358 The Benefit of Confidence in God. Obedience the Best Sacrifice 359 David's Zeal to Serve God. The Church Complaineth, 360 The Majesty of Christ's Kingdom. The Duty of the Church, 361 Confidence and Privileges of the Church. A Persuasion to Faith in God 363 The Majesty of God. The Destruction of Doeg, 363 David's Prayer in Distress. He Reproveth Wicked Judges 364 Nature of the Wicked. Confidence in God, 365 Desire for God's Service. Infinite Goodness of God,. 366 An Exhortation to Praise God. David Complaineth of ilis Affliction, 367 David Prays for Deliverance. His Prayer in behalf of Solomon 368 The Prosperity of the Wicked. The Psalmist Craves God's Help, 369 The Psalmist's Combat with Diffidence. Exhortation for Unkindness, 314 Job's Reproof Continued. He Excuses his Desire for Death, 315 First Speech of Bildad, more Severe than that of Eliphaz, 31f> Reply of Job to Bildad. No Contending with God,.. 317 Job's Reply to Bildad Continued. First Speech of Zophar, 318 Job's Reply to Zophar. He Professeth his Confidence in God, 319 Job Passes from his Own to the Common Misery of Mankind, 320 Second Speech of Eliphaz. State of Wicked Men, ... 321 Job's Reply to Eliphaz. Pie Maintaineth hi.« Innocency, 322 Job's Answer to Eliphaz. Reply of Bildad, 323 Job's Reply to Bildad. Ilis Belief in the Resurrection, 324 Reply of Zophar to Job. State and Portion of the Wicked, .'525 Job's Answer to Zophar. The Wicked Dcspisc God,. 32(> Job Accuse* of Divers Sins, and Exhorted to Repent, .'!27 Job's Answer to Eliphaz. Wickedness gocth often Unpunisliod, 328 The End of the Wicked. Bildad's Reply to Job 329 Job's Reply to Bildad. Protesteth his Sincerity, .... 330 Job's Speech Continued. Wisdom is an Excellent Gift of God, -X'A to Learn God's Law, 370 Complaints of tlio Desolation of Jerusalem, and of the Miseries of the Church, 371 Negligent Judges Reproved. Blessedness of God's Service 372 A Complaint in Distress. Praise to God for His Favour, 373 The State of the Godly. The Psalmist Rebukes his ICnemios, 374 An Exhortation to Praise God. The People Exhorted to Worship God, 375
A GENERAL TABLE OF CONTENTS.
A Orevious Complaint Tho Mighty Power of (iod. . . 370 ExhurUitloa tu I'ruitio (Jud. Ilia Caru fvr lli.i
The Church Glorieth in Christ Tlie Graces of tlio ChunI 421
ChriHi ."hows Hit Love for the Church. The Churdi'a Prayer lor Fitnew, 422 Tho Church is Sick of Love. A Description of Chri.-'t, 423 A Diticription of Christ The Church's Faith in SorvauUM, 377 Tho Uobollion of liio I'ooplo. Tho Mcn-y of tow.ir(l.i thuai 378 GoU'm I'rovidLMico over Ilis Pi-ople, David DovoU-tli
Christ, 424 biM Kiieiiiii'8, 379 Of Olirist's Kiiiifdoin. Tho Puuplu Iiii-itod to Pruttto God 380 Exhortation tu Fenr (iod. Kvliortaiiun to I'mixe (Jod, 381 Sundry Frnvi-rM, Praisps, and ProrfHuiiniii nl" OIm ilii-tice, 382 Sundry Prayers, Priii.si/H, and IVofe-Miiitis ul" OIh-iIh-iilv, 383 Sundry Pruyt-rs, Priiixvs. itnd Prurfssioii.s of UlM-ilicuce, 384 Tbo Greut auuty of tlio Cliuruh. Tho Churcii Uiessoth God 385 The Virtuu of God's Bloasin;;. Duvid'M Zealoud Care
Christ's Lovo for tho Church. The Graces of tbo (.'hurch Described, 436 The Church's Faith and Desire. Tho Love of the ("hurch to Christ 426 ISAIAH —Introduction, 427
Introduction, 424 The Prophet Coinplaiiieth of Jud.ih for her Relx-llion, 429 Judgments aginuiil Judah. Exhortations to lU-pentance 430 The Coining of Christ's Kingdom. The Terrible Day of tho Lord 431 The Cilamities coming u|)on Judah for Sin, 432 for tlm Ark 386 Exhortittioim to Praise God. David's Conlidenco In God, 387 Piudm of Praise to God. Tho Psahnist ICxhortotli to Praise 388 PROVE 11 US.—Introduction 389 Dosi)?n of tho Book. An Exhortation to Froir (J<jd, . . 390
Christ's Kin);dom shall be a Sanctuary. Parable of Jehovah's Vineyard, 433 Parable of Jehovah's Vineyard. Judgments upon Wi.sd.iin prominoth Godhnet. An Exhortation to Obodionco, t-tc 391 Exiiortation to Study Wisdom. Tlio Minchiofs of Whoredom 392 Tho Aru of StrauRO Women. Tlio Kxci-llom-y, etc of Wisilom 393 Sundry ObKorvations of Moral Virtues, and of their Contrary Vices, 394 Sundry Ol>s<-rvations of Moral Virtues, and of their Contrary Vices, 395 Sundry Observations of Moral Virtues, and of their Contrary Vici'.<«, 396 Sunday Observations of Moral Virtues, and of their Corary Vices, 397 Sundty Observations of Moral Virtue.", and of their Contrary Vices 398 Sundry Observations of Morul Virtue.s, and of their Contrary Vice 399 Maxims and Observations of .Soliinion, 400 Maxims and Observations of Solomon. 401 The Snyinjs of Agar. The Words of Kinf L muel, . . 402 ECCLKSIASTES.— Introduction. The Preacher Showetb tliat all Human Courses are Vain 403 Vanity of all Human Courses in the Works of Pleasure, 404 Tho Vanity of Pleasure, and of Human Labour 405 A Scusou for Everything. God thall Judgo Man's Works. 40G Vanity throufrh Oppression, etc. Vanities in Divine Service, etc 407 Vanities in liiches. Tho Vanity of Riches, Children, etc 403 Remedies against Vanity are, a Good Name, Morti-
Cjvetousnesa, etc, 434 Vision of Jehovah in His Temple. Tho Prophet is (Confirmed for his Message, 435 A Remnant to \w Saved. Ahaz's Alliance with A.s.-'yria. 436
Christ is PromiH<Hl for a Sign to Aliaz, 437 Judgment tucomo through A.ssyrio. Prophecy against Syria and Israel, 438 Comfort to those who fear God, and Great Afflictions to Idolaters, 439 Th" Church's Joy in Christ's Birth. Prophecy as to the Ten Tribes 440
for Hy[Kicrigy and Impenitence. Destruction of As.syria Prophesied, 441 A Remnant of Israel shall be Saved. Israel to be IX-livered from A.ssyria. 442 The Peacwible Kingdom of the Promised Messiah, . . . 443 The t'idling of the GentUea. Mustering of llie Amiics of (iod's Wrath, 444 Threatened Destruction of Babylon. The Restoration of Israel 446 The Jews' Triumphal Song at Babylon's Downfall, . . . 446 Prophecy against Philistia. A Pn«phecy on Moub. . . . 447 Prophecy a-s to Moab. Prophecy coiiceming Damascus, 448 The Woe of Israel's Enemies. Announcement to the Ethiopians, 449
Christ's Kingdom shall Strengthen. Prophecy as to K;rypt 450 Prophecy ns to Egj-pt. Her Calling to the Church, . . 451 The Predicted Captivity of Egj-pt and Ethiopia, 452 The Fall of Babylon. Prophi-cy as to Iduroea, 453 Prophecy as to an Attick on Jerusalem, 454
of Shcbna. Prophecy respecting Tyre, . . . 455 A Prophecy Respecting Tyro. Its Miserable Overthrow 456 The Judgments of God on the Land, which shall Advance His Kingdom, 457 Goii Praised for His Judgments, etc. Israel's Song of Praise for Restoration, 458 Prai-o to God for his Favour. The Care of God over His Vineyard, 459 The Prophet Threateneth Ephraim, and Rebuketh their fication, etc, 409 Tho Ditliculty of getting Wisdom. Kings to be Respected, 410 Mysteries of Providence. Like Tilings Flappen to All, 411 Ob.servations of Wisdom and Folly. Men should Revere Kin rfl2 Exhortations to Charitablene3.s. Exhortation to tho Young. 413 THE SONG OF SOLOMON.— Introduction 414 The Bride Searching for and Finding the Kinsr 415 The Bride Searchin? for and Findinj; the King 416 Christ Kiveth his Oliureh gracious Pronn.ses. The Love of Christ and the Church 417 Hope and Calling of the Church. John the B.iptist's Ministrj', 418 Christ's Care of the Church. The Profession of tho Church 419 The Church's Fight and Victon,-. She Glorieth in Christ ." 420
Errors, 460 Christ the Sure Foundation. Coming Invasion of Jerusalem 461 The Coming Invasion of Jerusalem, and the Unbelief of the Jews, 462 Contidence in Egypt Reproved. God's Mercies towards
Ilis Church. 463 The Destruction of Assyria. Folly of Trusting in Egypt, 4G4
A GENERAL TABLE OF CONTENTS.
Pace. God Comforteth His Humble People. His Judgments
Page. The Blessings of Clirist's Kingdom. Tlio Enemies of Zion Threatened, . 4G5 The Privileges of tlie Godly. Judgments on Idumea, 4GG Judgments on Idumea, •. . . 4G7 Sennacherib Invadeth Judea. Rabshakeh Soliciteth the People to Revolt, 4G8 Hezekiali Sends to the Prophet. Sennacherib's Blasphemous Letter, 469 Destruction of Sennacherib Predicted. An Angel Slayeth the Assyrians, against tlie Wicked, 504 JKREMIAIL " liiiroduction, 505 The Time and the Calling of Jeremiah, 506 Jeremiah's Prophetic.l Visions. God's Expostulation with the Jews, . . . 507 The People cause their own Calamities, by their Sins, 508 Judah's Confidence Rejected. God's Mercy towards the People 509 Promises to the Penitent. God Callcth Israel by His Promise, 510 Cod E.\horleth Judali to Repentance. His Judgments upon the Jews, 511 Judgments upon the Jews for Impiety. Zion's Foes prepare War against her, 512 The Propliet Lamontetli the Judgments of God because
470 Hezekiali has his Life Prolonged. The Sun goeth Ten Degrees Backward, 471 Hezekiali's Song of Thanksgiving. His Etror in the
Display of his Riches 472 The Babylonian Caprivity Foretold. The Promulgation of the Gospel, 473 Th3 Preaching of tlie Apostles. The Prophet Comof the Peojile's Sins 513 The People Tlireateiied for Idolatry. They are Exhorted to Mourn for Sins, 514 The Projihet Upbraidelli the Jews, and Lamenteth forteth the People, 474 The People Comforted. God's Mercies towards His Church, 475 God Exiiorteth the Church. Christ's Misision to the their Manifold Sins 515 The Jews Exhorted to Mourn. Contrast between Jehovah and Idols, 516 The People I'Lxhorted to T'lee from Calamity. Jeremiah
Gentiles, 476 God E.xhorteth the Church to Trust in 11 im without Fear, 477 The People Reproved for Incredulity. The Cliui-ch Comforted witli Promises, 478 The Fall of Babylon Foretold. The People's Sins Inexcusable 479 The Church Comforted with Promises. The Vanity of Idol-worsliip, 4S0 The People Exhorted to Praise God. The Church's Deliverance by Cjtus, 481 God. by His Oninipotency, Challengeth Obedience to Him, 482 Babylon's Idols could not Save her. God Saveth Ilis People to the End 483 Judgments upon Babylon and Chaldca. The Revelation of the Prophecies, 484 God's Exhortation to Obedience, because of His Power and Providence, 485 Christ Sent to the Gentiles?. God's Constant Love to His Church 486 The Ample Restoration of the Church. Judgments on Israel Provoked by tliem 487 Encouragement to trust in God. Christ Defondeth His People, 488 Christ's Free Redemption. His Kingdom shall be K.xalted, 489
Proclainieth God's Covenant, 517 Many Coming Evils Predicted. Complaint of the Prosperity of the Wicked, 518 A Return from Captivity Promised. The Destruction of the People Prefigured, 519 Abominations the Cause of Judgments. Drought Sent in .Judgment on Judea, 520 The Rejection of tlie Jews. The Prophet Complaineth to God .
. . 521 The Jews' Utter Ruin Foreshown, because they were worse than their Fathers, 522 The Jews' Love of Idolatry. The Salvation of God, . 523 The Sabbath to be Haliowcd. God's Power over Nations .^;24 Judah is Threatened. Tlio Desolation of the Jews, . . 525 The Fearful Doom of Pashur. The Prophet Comjilainetli of his Misery 526 Zedekiah Consults tlio Prophet. An Exhortation to Re|)entance, 527
Tlie Judgment of Shallum, of Jehoiakim, and of Coniah, 528 A Prophecy of Restoration. Christ to be the King, . . 529 Against False Prophets, and Mockers of the True Prophets, 530 Restoration of the Cr.ptives in Babylon. The Seventy Years' Captivity Piedicted 531 The Prophet Foresliadoweth the Overthrow of Divers
Chri.st's Kingdom shall be Exalted. His Vicarious Sufferings Foretold 490 Christ's Sufferings Foretold by the Propliet, 491 Christ's Sufferings Foretold. The Cliurch Comforted with Promise.?, 492 The Call of tlie Gentile World. Their Certain Deliverance. Edification, etc., 493 Exhortation to Holiness of Life. The Peaceful Death of the Righteous 494 The Jews Reproved for Idolatry. Promises to the Penitent, 495 Reproof of the People for IIypocri.vy. Blessings duo for Godliness, etc
Nations 6;!2 The Prophet Exiiorteth to Repentance. The Subjection of the Kings Predicted, 533
Tlie Pemoval of the Sacred Vessels Foretold. Hananiali's False Prophecy, 534 The Prophets' Letter to the Captives, Foretelling their
Return after Seventy Years,, 535 Restoration of the Jev.'s from Babylon. God Comforteth the Pcojile 536 The Restoration of Israel, and the Publication thereof. 537 Rachel, Mourning, is Comforted. Ephraini, Repenting, " 496 The Sins of the People. Salvation is only of God, . . . 497 Israel's Glory after her Affliction, and the Great Blessings to follow 498 The Offices of Mcssiali. Prayers for Zion's Restoration, 499 The Otiico of the Ministers. Messiah coming as the Avenger, is brought liome again, 538
Clirist is Promised. Ilis Care over the Church 539 Jeremiah Imprisoned for his Peophecy. In his Prayer ho Complaineth to God '. . . 540 Restoration from Babylon Promised. Christ the liranch, and Ilis Kingdom 511 The Captivity of Zedekiah Foretold. Disobedience of the Jews Condemned, 542 Baruch Writes Jeremiah's Prophecies. King Jehoiakim Burns the Roll, 543 Chaldeans Raise the Siege. Their Return and Success Predicted, 544 ' 500 The Church professes her Faitli, and Prayetli to God, 501 God's Reply in Justilicatiou of His Dealiiigs with Israel, 502 The Church Professes her Faith. The Gatherings of all Nations, 503
A GENERAL TABLE OF CONTENTS.
Pise. The Prophet Imprisoned. Taking of Jerusalem, and Jerusalem's Grevious Judgment. Her Sin Calleth for Piniishmetit 585 Mercy Promised in the End. Parable of Two Eagles and a Vine, 586 God's Judgment upon Jerusalem for Revolting from Babylon to Egypt, 587 God's Just Dealings with Men. Every Man Judged by his own Acts, 588 Every Man sliall be Judged by his own Good or Bad
Zedekiali's Fate . 545
Jenisileni Ruined by Kebuchadnezz-.r. The Jews UoRort to (Jedaliah, 54G The Murder of Gedaliah by Ilun:leL The Jews and Johaiiaii Inquire of God, 5-17
Tlie Prophet Reproves the Jews' Hypocrisy. He
Foretelletli tlie Conquest of Ky|)r, 548 The Ob-tiuacy of the Jews. Jeremiah Comforts
Actions 589
Barueli, 549 Jeremiah Foretelleth the Overthrow of the Kgyptiuus xV Laintiitation for the Piinces. A Recital of Israel's Rebellions 590 by Nebuclutdiiezzar, 550
Israel's Rebellions in the Wilderness, and in the Laud
Israel is Comfortid. Prophecy against tlie Philistines, 551 The Judirmelit of Moab, for tlieir (xiuieinpt of (Joe!.. . 552 The Resloralion of Moab. Judgments upon Aininon, Idumea, etc., 553 The Judjrment of Edom, Daniaseus, Kedai', Ilaol-, and lOlani 554 The HirSlorr.tion of Elani. Baliylon's Coniintr Downf.,11, 555 The Judg-uient of Babylon, and tlje Restoration of Ciuiaan 591 Goil rr-'iiiiseth to Gather Israel through the Power of the Gospel, 592 A Proplieey against Jerusalem. A Sword drawn ayaiiiSi Israel, 593 A Piopiiecy against Jerusalem, Israel, and the Amniouiies, 594 God's Judgment on Jerusalem's Sius. Israel's and .' 55G The Severe Judgment of God against Babylon ni Revenge of Israel 557 The Severe Judgment of God against Babylon in Revenge of Israel, 558 Jeremiah Delivers this Prophecy to Seraiah. Jerusalem Besieged and Taken, 559 LAMENTATIONS.—Introduction, 5G0 The Miserable State of Jerusalem, by Reason of her
Israel,
Judali's Punishment, 595 The Wlioredoms of Aholah and Aholibah, 596 Vision of tlie Boiling Caldron, and of the Death of Ezekiel's Wife, 597
Goer's A'engeance upon Ammou, Moab, Seir, Edom, etc., 598 The Judgment of Tyre. The Power of Nebuchadnezzar 599
Tiie Mourning for the Fall of Tyre. Her Riches and Large Commerce, 600 The Rielies and Commerce of Tyre. The Irrecover-
Sin, 561 Jerus ilem Coraplaineth to God. Jeremiah Lamentelh her Miser)', 562 The Faitliful Bewail their Calamities. They Nourish alile Fall of tlie City, 601 God's Judgment on tlie King of Tyre. Judgment of Zidon, and Isiael Restored 602 The Judgment of Pliaraoli. The Restoration of Egypt, 603 The Desolation of Egypt by the Arm of Babylon, 604 The Greatness and Fall of Assyria. A Lamentation their Ho[ie through God, 563 tJod's Justice Acknowledged. Zion Bewaileth her Pitiful State, , 564 Zion Gonfessetii her Sins. Her Pitiful Complaint to God, 5G5 EZEKIEL.— Introduction, 566 for tlie Fall of Egypt 605 Babylon sliall Destroy Egypt:. The Duty of Ezekiel a.s Watehman, 606 God's Judgments upon Jerusalem. Reproof of the False Shi'pherds, 607 The Kingdom of Christ. God's Judgment on Edom,. 608 The Land of Israel is Conifbi ted, Israel is Rejected
Ezekiel's Vision by the Chebar, of Pour Cheruljim and "Wheels, 567 The Vision of Four Cherubim, and of the Four Wheels, 568 Vision of the Glory of God. The Commission of Ezekiel, 569 God Kiicourageth the Prophet. God Openeth and Shutteth his Mouth, 570 The Type of a Siege. The Hardness of tlie Famine,. 571 The Type of the Prophet's Hair. The Judgment upon Jerusalem, 572 The Faithful Pxhorted to Lament. The Final Desfor her Sins, 609
Th'e Blessings of Christ's Kingdom. The Vision of Dry Bones Revivified, 610 The Union of Israel and Judah. The Army and Malice of Gog, 611 God's .Judgment against Gog. Further Prophecy against him, ... '. . 612 The Feast of the Fowls. A Picture of the Restored Temple, 613 A Picture of the Restored Temple. A Description of the Gates, 614 Tlie Chambers of the Temple. The Chambers of the olation of Israel, 573
Tlie Repentance of the Escaped. The Idolatries Practised in Jerusalem, 574 The Imago of Jealousy. Tammuz and Sun-worshipper.s, 575 The Sealing of the Faithful, and the Destruction of the Rest, 576 The Vision of the Coals of Fire. The Vision of the Clierubim, 577 The Judgment of the Princes. The Sudden Death of Priestj? 615 The Propliet Exhorteth to Repentance. Ordinances for tlie Prince and Priests 616 Tiie Allotment of the Land. Ordinances for the Prince, etc., 617 The Virtue of the Holy Waters. The Division of the Land by Lot, 618 DANIEL —Introduction, 619 Introduction, 620 Nebuchadnezzar Besieges Jerusalem. The Babylonian Captivity Begins, 621 The Hebrew Cliildren Educated. The Dream of Nebuchadnezzar, 622 Nebucliadiiezzar's Dream. Daniel's Interpretation Thereof; 623 Daniel Teilcth the King's Dream, and the Interpretation
Pelatiah, 578 The Glory of God leaveth the City. The Captivity of Zedekiah Typified 579 The .Tews' Presumptuousness Reproved. The Reproof of Ijying Prophet.s, 580 The False Prophets' Teachings, and God's Consequent
Judgments, 581 An Exiiortation to Repentance, for fear of God's Judgments, 582 The Rejection of Jerusalem. Her Original State Described, 583 Jerusalem's Monstrous Whoredom, and iier Grevious Judgment, 584 of it, , 624
A GENERAL TABLE OF CONTENTS.
Daniel Telleth the King's Dream, and the Interpretation
Future Blessings to Zion Promised. God's Judgments against her Enemies, 667 God to be known in His Judgments. His Blessing upon the Church. 668 AMOS.—God's Judgments upon Syria, Pliilistia, Tyre, Edom, and Amnion, 669 God's Judgments upon Syria, Phdistia, etc. His Wrath against Moab, 670 God's Judgments against Judah and Israeh Israel's Ingratitude to God, 671 The Publication of God's Judgment against Israel, and thereof; 625 Daniel's Advancement. The Golden Image set up, . . 626 Sbadrach, Meshach, and Abed-nego Delivered from the Fiery Furnace, 627 Nebuchadnezzar Relates his Dream, which is Interpreted by Daniel, 628 The King's Dream Fulfilled, and his Edict coneeriiing it, 629 Belshazzar's Impious Feast. Tlie Handwriting on the Wall 630 The Monarchy Transferred to tlie Medes. Daniel Disobeys the King's Decree, 631 Daniel Cast into the Lion's Den. The Vision of tlie Four Beasts, 632 Vision of tlie Four Beasts. The Interpretation thereof, 633 Vision of the Four Beasts. Tlie Interpretation thereof, 634 Vision of the Four Beasts. The Interpretation thereof, 635 The Interpretation of the Vision. Vision of the Ram and He-Goat, 636 Vision of the Ram and He-Goat. Twenty-three Hundred Days of Sacrifice 637 Gabriel Comforteth Daniel, and Interpreteth the Vision, 633 Daniel's Confession and Prayer for the Restoration of tlie Cause thereof, 672
Israel Reproved for Oppression, for Idolatry and for lucorrigibleness, 673 A Lamentation for Fallen Israel. An Exhortation to Repentance, 674 God Rejecteth Hypocritical Service. Denunciation of Zion and Samaria, 675 The Desolation of Israel. The Judgment of the Grasshoppers, .' 676 Vision of the Fire and the Plumb-line. Amaziah Complaineth of Amos, 677 Vision of a Basket of Fruit. A Famine of the Word Threatened 678 The C«rtainity of the Desolation. The Restoration of David's Tabernacle 679 OBADIAH.—The Doom of P:dom,. 680 The Destruction of Edom. The Salvation of Jacob, . 681 JONAH.—Introdnciion •. 68'2 Jonah's Commission to the City of Nineveh. Flight, PunishnRnit, and Preservation by Miracle, 683 Jonah Swallowed by a Fish. His Prayer of Faith to God 684 The Repentance of the Ninevites. God Repents of the Evil Threatened, 685 God Repents of the Evil Threatened. Jonah Repines
Jerusalem, 639 Gabriel Inl'ormeth Daniel of the Seventy Weeks, 640 Gabriel Informeth Daniel of the Seventy Weeks, 641 Daniel seeth a Glorious Vision. He is Comforted by an Angel 642 Daniel Comlbrted by an Angel. The Overthrow of Persia by Grecia 643 Leagues and Contiicts between the Kings of the South and the North 644 Leagues and Conflicts between the Kings of the South and the North, 645 Leagues and Conflicts between the Kings. The Invasion of the Romans, 646 The Invasion of the Romans. The Dehverance of at God's Mercy to Nineveh, 686 MIC.\H.—Introduction, 687 God's Wrath against Samaria and Judal). Micah Exhorts them to Mourning, 688 Samaria and Judah Called to Mourn. Denunciation
Israel, 647 The Deliverance of Israel. David Informed of the Times, 648 HOSEA—Introduction, 649 The Spiritual Whoredom of Israel. The Id<,lalry of the People , 650 God's Judgments against the People. His Promises of Reconciliation with them, 651 of the Evils Prevalent, 68D A Reproof of Injustice and Idolatry. A Promise of Restoring Jacob, 690 The Falsehood of the Prophets. The Glory, Peace, and Victory of Zion, 691 Micah Forctelleth Christ's Birth, His Kingdom, and His Conquest 692 The Kingdom of Christ. God's Controversy with His People, 693 God's Controversy with His People, for their Injustice
Israel's Condition in their Dispersion. God's Judgments Denounced upon them, 652 God's Judgments against Israel. An Exhortation to Judah to Repent, 653 God's Judgments on the Priests, the People, and the Princes of Israel 654 The Israelites' Exhortation to each other to Seek the Lord, 655 A Reproof of Manifold Sins. God's Wrath against Hypocrisy, 656 Destruction is Threatened for Impiety and Idolatry, . . 657 and Idolatry, 694 The Cliurcli's Confidence in God. He Comforteth her by Promises, 695 NA HUM.— Introduction 696 The (Joodne.ss of God to His People, and His Severity to His Enemies 697 God's Severity against IIis Enemies. His Armies against Nineveh, 098 God's Armies against Nineveh. Her Misefable Ruin, 699
Israel's Distress and Captivity. Reproofs and Tbreatenings for Idolatry, 658 Reproof and Threatenings for Idolatry. The Ingratitude of Israel, 659 God's Judgment upon Israel. Reproof of Ephraim and Judah, 6G0 Ephraim and Judah E.^chorted to Repent. Ephrahii's Sins Provoke God, 661 God's Anger against Ephraim. A Judgment for Tlie Repetition of Nineveh's Doom, 700 IIABAKKUK.— ll:di;,kkuk's Exposlulntion with Jehovah on account of the Prevalence of Injustice, 701 The Eternity and Purily of God. The Prophet Receives a Revelation, 702 The Chaldean shall be Punished lor his Insatiable
Rebellion, 662 JOliL.—Introduction 663 Joel lOxliorleth to an Observance of Sundry Judgments
Rajiacily, 703 Judgment upon the Chaldeans. Ilabukkuk's Prayer ol' God 604 The Prophet Prescribeth a Fast. The Terriblencss of God's .Judgments, 665 The Prophet Comforteth Zion with Present and Future to (!()d, 704 Haliakknk, in his Pravcr, Trembleth at God's Majesty, 705 Z !-; P 11 AN I A 1 1 .— I n irod action, 7 0 God's Severe Judgment against Judah for the Divers
Sins of the Land, 707
Blessings, 6GG
A GENERAL TABLE OF CONTENTS. iX
God's Severe Judgment against Judah. Exhortation
Herod Troubled because of Christ's Birth. The Wise Men Pre.sent their Gifts, 7 The Flight into Egypt. The Massacre of the Innocents, 8 Christ Brought again to Galilee. Preaching of John the Bapti.st, 9 John's Office, Life and Baptism. He Reprehendeth the Ph.irisees, 10 Jolm Reprehendeth the Pharisees. The Baptism of Christ by John, 11 Descent ol the Holy Ghost in form of a Dove. Christ Fasteth Forty Days and is Tempted, 12 Christ Fasteth Forty Days, and is Tempted by the Devil, 13 Christ is Tempted by the Devil. He is Ministered to by Angels, 14 to Repent ere Judgment, 10S The Judgment of Philistia, Moab, etc. A Sharp Reproof of Jf rusalera 709 An Exhortation to Wait for the Restoration of Israel, 710 HAGGAI.—Haggai Reproveth tlie People for Neglecting to Build God's House, 711 The Prophet Incites the People to the Building of the Temple, 712 The People Encouraged to "Work by the Promised Glory of the Second Temple, 713 The Glory of the Second Temple. No Santitication without Obedience, 714 ZEOH A RIAH.—Introduction 715 Zechariah Exhorteth to Repentance. The Vision of the Horses, 716 Comfortable Promises made to Jerusalem. Vision of Horns and Carpenters, 717 Vision of the Measuring-line. God's Presence in Zion Promised, 718 The Restoration of the Church. Christ the Branch, Christ's Entry into Galilee. He Preachetli in Capernaum, 15 Calling of Peter, Andrew, etc. Christ's Sermon on the Mount, 16
Christ's Sermon on the Mount. The Beatitudes : Tlie Meek, etc;., 17
Christ's Sermon on the Mount. The Beatitudes : The Merciful, etc., 18 Christ's Sermon on the Mount. The Beatitudes : The Persecuted, 19 Christ's Sermon on the Mount. He Comes to Fulfil the Law, 20 Christ's Sermon on the Mount. The Sixth Commandment lllu,straled, 21 Christ's Sermon on the Mount. The Seventh Commandment Illustrated 22 Christ's Sermon on the Mount. The Third Commandment Illustrated, 23 Christ's Sermon on the Mount. Against Ostentation is Promised, 719 Christ the Branch, is Promised Vision of the Golden Candlestick, 720 By the Vision of the Two Olive Trees are shown the Two Anointed Ones, 721 The Vision of the Flying Roll, and that of the Woman in the Ephah 722 The Vision of the Four Chariots, and that of the Crowning of Joshua, 723 Christ the Brand), Typified. Fasting Reproved by Zechariah 724 Sin the Cause of Punishment. The Restoration of Jeru.salera 725 Good ^V'<)rks Required by God. God Defendeth His Church 726 God Defendeth His Church. The Coming of Christ Foretold 727 Proniises of Victory and Defence. God only to be Sought unto, not Idols, 728 As God has Visited His Flock for Sin, so He will Save in Righteousness, 24 Christ's Sermon on the Mount. The Lord's Prayer a Model, 25 Christ's Sermon on the Mount. The Lord's Prayer. . . 26 Christ's Sermon on the Mount. Against Ostentation in Fasting, 27 Christ's Sei'mon on the Mount. Against Care for Worldly Things, 28 Christ's Sermon on the Mount. A Reproof of Rash Judguieiit, 29 Christ's Sermon on the Mount. Its Conclusion and Effect, 30 The Conclusion of the Sermon. The Healing of a Leper, 31 Incidents Illustrative of Di.scipleship. The Rash and Procrastinating Disciples, 32 The Irresolute Disciple. The Call of Matthew, 33 Two Blind Men Healed. A Dumb Demoniac Cured,. . 34 Mission of the Twelve Apostles. Christ's Commission to them, 35 Christ Comforteth His Disciples against Persecuting Enemies, 36 God's Protection Promised to His Faithful Ministers, . . 37 John Serideth his Disciples to Christ. The Gospel Revealed to tlie Simple 38 Christ's Invitation to the Weary. The Blindness of the Pharisees Reproved, 39 The Healing of a Witiiered Hand. Jesus Retires to Avoid Danger, 49 Blind and Dumb Demoniac Healed. The Sin against the Holy tihost, 41 A Sign Demanded, and the Reply. Jesus Teaches by Parables, 42 Reason for Teaching in Parables. Parable of the Tares and the Wheat, 43 Parable of the Wheat and the Tares. Parable of the Mustard Seetl 44 Parable of the Pearl of Great Price. Christ Contemned by His Countrymen 45 and Restore them, 729 The Destruction of the Second Temple, and the Jewi.sh
Polity for Messiah's Rejection, 730 The Staves of Beauty and Bands Broken by the Rejection of Christ, 731 Jenisalem a Cup of Trembling. The Restoration of Judah, 732 Cleansing of the Jews from Idolatry and False Prophec}', 733 The Destroyers of Jerusalem Destroyed. Christ's Coming and Kingdom 734 The Plague of Jerusalega's Enemies. The Remnant shall Turn to tlie Lord 735 MALACIII.—Introduction. The Prophet Coniplaineth of Israel's Irreligiousness and Profaneness, .... 736 The Prophet Complaincth of Israel's Irreligiousness and Profaneness, 737 The Priests Reproved for Neglect, and the People for Idolatry, etc., ". 738 Reproof of the People for Adultery, etc. The coming of Chri.<t Foretold, 739 The Comiilg of the Messiah to Punish the Guilty People, 740 Promises to the Righteous. God's Judgment on tlio Wicked, 741 The Mission of the Prophet Elijah before the Dreadful
Day of tiie Lord, 742 NEW TESTAMENT. The Gospel of ST. MATTHEW.—Introduction, . . . 3-4 The Genealogy of Clirist, from Abraham to ros( ph, . . 5 The Birth of the Messiah. The Visit of the Wise Men, 0
A GENERAL TAELE OE CONTENTS.
Page. Discourse on Ceremonial Pollution. Man is not Defiled by what he Eats, 46 Peter's Noble Confession of Christ. The Benediction Pronounced upon Him, 47 Jesus Foreshoweth His Death. Peter Reproved by Him, 48 Christ Foretelleth His Passion. Tlio Tribute Money, . 49 The Disciples Warned to be Humble. The Parable of the Unmei'ciful Debtor, 50 Christ's Final Departure from Galilee. The Parable of the Labourers, 51 The Parabie of the Labourers. The Authority of Jesus Questioned, 52 The Parable of tlie Wicked Husbandmen, who Slew
On Paying Tribute unto Caesar. The Error of the Sadducees Conluted 84 The First Great Commandment. The Second Great Commandment, 85 Christ Battles the Pharisees. Destruction of Jerusalem Prophesied 86 Great C:ilamities to Happen. The Signs of Christ's Coming 87 The Signs of Christ's Coming. Warnings to Prepare for it 88 Conspiracy to Put Jesus to Death. The Anointing at Bethany 89 Jesus belbre the Sanhedrim. Peter Follows Him to Trial, 90 Annas Sends Jesus to Caiaphas. Condemnation of Jesus by the Sanliedrira, 91 Christ Questioned by the High Priest, and His Answers sucli as were sent unto them, 53 Marriage of the King's Son. The Calhng of the Gentiles, 54 Denunciation of the Scribes and Pharisees. Woes ThrcMtened against their Sins, 55 Hypocrisy and Blindness Denounced. Clirist's Lamentation over Jerusalem, 56 The Destruction of the Temple. Parable of the Ten Virgins, 57 The Parable of the Ten Virgins. The Parable of the Talents, 58 The Para'ole of the Talents. Description of the Last Judgment, 59 Description of the Xast Judgment. The Sentence of the Accursed, . . , 60 Remorse and Suicide of Judas. Crucifixion and Death of Christ 61 The Testimony of the Centurion. The Resurrection Announced, 62 in Return, 92 Peter's Denials of his Lord. The Redeemer's Look upon Peter, 93 The Resurrection Annomced to the Women. Appearances of Jesus after I-lis Resurrection, 94 The Gospel op ST. LUKE.—Introduction 95 The Preface of Luke to his Gospel. The Announcement of the Forernnner 96 The Annunciation of Christ. The Visit of Mary to Klii-alicth 97The I'rophecy of Zacharias. Tlje Birth of Christ, ... 98 The Birth of Christ. The Circumci.sion of Christ, 99 Simeon and Anna Prophecy of Clu'ist. His First Conscious Visit to Jerusalem, , 100 Christ Disputes with the Doctors. John's Preaching, Baptism, and Imprisonment, 101 The Baptism of Christ. The Genealogy of Christ, . . . 102 Christ Beginneth to Preach. Miraculous Draught of Fishes, 103 Plucking Corn on the Sabbath. The Twelve Apostles Chosen, 104 Christ's Testimony of John. His Feet washed with Tears, ]05 Christ Ministered to by Women. Peter's Confession of Christ 100 The Transfiguration of Christ. Demoniac and Lunatic Bo\ Healed, 107 The Refusal of the Samaritans. The Mission of the Sevont.y, 108 Paiablo of the Good Samaritan. Christ Reprehendeth Martha 109 The Disciples Taught to Pray. The Denunciation of the Pharisees, 110 Christ's Exhortation against Hypocrisy, against Covet-
Christ's Appearance to the Women. He Meets with tlie Disciples, 63 The Gospel of ST. MARK.—Introduction, 64 The Preaching and Baptism of John. The Healing of a Demoniac at Capernaum, 05 The Healing of Peter's Mother-in-Law, and of Many other Diseased Persons, 00 Christ Preacheth in Capernaum, and Ilealcth one Sick of Pals.v, 67 The Parable of the Sower, and the Meaning thereof, . . 68 Christ's Reason for Teaching in Parables. He Stills a Tempest on the Sea of Galilee, 09 Christ Stilleth the Tempest. The Cure of the Gadarene Demoniac, 70 Jairus' Daughter Restored to Life. Woman with an Issue of Blood Healed, 71 Jairus' Daughter Raised to Life. John the Baptist's Imprisonment and Death, 72 John the Baptist Beheaded. Five Thousand People Fed, 73 Five Thousand People Fed. Jesus Walketh upon the Sea, 74 Jesus Walketh upon the Sea. Ho Hcaleth all who Touch Him 75 The Syro-phoonician Woman. Deaf and Dumb Man Healed, 70 Deaf and Dumb Man Healed. Feeding of the Four Thou.sand, ... 77 The L(.'aven of the Pharisees and Sadducees. Blind Man at Bethsaida Restored to Sight, 78 Tlie Disciples Dispute with the Scribes. A Dumb and Deaf S|)irit Cast Forth, 79 Second Announcement of Christ's Death. The Twelve Strive as to who should be Greatest, 80 Cautions against OITending the Faithl'ul. Christ's Third Annouiiceinenl of his Death, 81 Ambitious Reciuest of James and John, and the Reply ousness and to Watchfulness, Ill An E.\liort.(ti(m to be Read)'. . The Parable of the Barren Fig Tree, 112 The Mustard Seed and the Leaven. Healing of a Dropsical Man, 113 The Parable of the Great Supper. The Parable of tho Lost Slice p, 114 The Parable of the Lost Coin. The Parable of tho Prodigal Son, ' 115 The Parable of tho Unjust Steward. The Parable of the Rich Man and Lazarus, 116 The 'I'en Lepers Cleansed. Tlio Coining of the Kingdom, 117 Parable of tho Importunate Widow. Little Children brought to Christ 118 The Rich Young Ruler. The Blind Man Healed, 119 Zaceheus tho Pulilican. Parable of tho Poimds 120 Parable of the "Wicked Husbandmen. Tho Widow'.s Two Mites 121 The Desiruci ion of Jerusalem Prophesied. Conspiracy to Put Jesus to Death, 122 Christ's Discourse at tho Table. His Agony in the Garden 123 of our Lord 82 The Barren Fig Tree Cursed, and Lessons to be Derived therefrom 83
A GENERAL TABLE OF CONTENTS. xi
Page. Jesus Led away to be Crucified. Two Thieves Crucified
Jesus before Annas and Caiaphas. Peter's Denial of Willi Him, 124 his Master, 162 Jesus' Arraignment before Pilate, who Questions Him as to who He is, 163 Christ's Answer to Pilate. Jesus Scourged, and Crowned with Thorns, 164
Christ Appears to Two of liis Disciples. He Appears to the Assembled Disciples, 125 TiiK (iosi'EL OF ST. JOHN.—Introduction, 12G .The Divinit}-, Humauity, and Office of Jesus Christ,. . 127 The Divinity, Humanit}', and Office of Jesus Christ,. . 128
Jesu.s Delivered to be Crucified, His Crucifixion and Death, 165 The Soldiers Cast Lots for Christ's Garments, He Com-
Tiie Baptist's Testimony to Christ. The First Gathering of Disciples, 129 The A[iracle of the Water made Wine. The Interview of Nicodemus with Jusu.s, 1^0 mendeth I! is Mother to John 168 Christ Yitldeth up the Ghost. He is Buried by Joseph and Nicodemus IG'T
Ch.'ist Teacheth Nicodemus the Necessity of Regen-
Christ's Burial iu the Garden. Mary's Visit to the Sepulchre, ,. 168 Jesus Appeareih to Mary. He Appears also to the eration, 131 God's great Love to the World. John Baptist's Testiniony to liis Master, 132 Christ and the Woman of Samaria. lie Revealeth Himself to her, 183 Christ Declareth to His Disciples His Zeal for God's Glory, 134 The Healing of the Courtier's Son. The Impotent Man Healed, 135 The Jews Cavil at Christ's Miracles. Christ, answering, Disciples, 169 The Incredulity and Confession of Thomas. Christ's Third Appearance to his Disciples, 170 Peter Commanded to Feed the Sheep. The Final Close of John's Gospel, 171 The Miracles of Christ. The Parables of Christ 173. THE ACTS OF THK APOSTLES —Introduction, . . 173 Last Days of our Lord on Earth. Return of the Eleven to Jerusalem, llA The Apo.stles Pilled with the Holy Ghost. Peter's Sermon ou the Day of Pentecost, 175 The Begiimiiigs of the Christian Church. Peter Heals a Lamy Man at tlie Temple IT'S Peter's Exhortation to the People. Peter and John before the Sanhedrim, 1*77 The Death of Ananias and Sapphira. The Progress of the New Cause, etc., 178 Tlie First Election of Deacons. Stephen Arraigned before the Sanhedrim, 179 Stephen's Defence against his Accusers. His Denunciation of his Judges, 180 Stephen Stoned to Death by tlie People. Success of Showeth who He is, 13G The Scriptures Bear Witness to Christ. Jesus Walks upon the Sea, 137
Christ, Followed by Great Multitudes, Discourses oii the Bread of Life, 138
Je.sua Declares Himself to be the Bread of Life to all
Believers, 139 Many Disciples Depart from Jesus, b\it Peter boldly Confesses llim, 140 Christ at the Feast of Tabernacles. He Teaches in the Temple, 141 Christ Teaches in the Temple. Divers Opinions Concerning Him, 142 The Woman Taken in Adultery. Christ Justifleth his Doctrine, 143
Christ's Answer to the Jews, who had Boasted of Abraham, 144
Pliilip's Preaching in Samaria, 181 Philip Sent by an Angel to Baptize the Ethiopian Eunueli 182 Saul, going towards Damascus, is Stricken Down to the Earth, 183 Saul is Called to the Apostleship. The Jews Lay in Wait to Kill him, Christ's Answer to the Jew.s. One Born Blind Restored to Sight, 145 The Restored Man Confesseth Jesus. Christ the Good Shepherd, 146
Christ the Good Shepherd. Discourse at the Feast of ' 1§4 Saul's First Visit to Jerusalem. Conversion and B:iptism of Cornelius, 185 Peter's Vision upon the Housetop. He Preaches to Cornelius and his Household, 186 Cornelius and his Houseliold Baptized. Peter's Defence
Dedication, 147 Jesus Proves Himself to be the Sou of God. Lazarus Raised from the Dead, 148 Lazarus Raised from the Dead, after being Four Days
Buried, 149 Lazarus Raised from the Dead, after being Four Days for Preaching to the Gentile.s, 187 Barnabas goes to Tarsus for Saul. The Church Persecuted by Herod Agrippa, 188 The Miraculous Deliverance of Peter. The Growing Success of the Gospel, 189 Paul and Barnabas Sent to the Gentiles. Elymas the Sorcerer Smitten with Blindness, 190 Paul Preaches at Antioch, that Jesus is Christ, 191 Many of the Gentiles Believe. Paul and Barnabas Driven from Iconium, . 192 Paul Heals a Cripple at Lystra. Saul is Stoned, and Departs the City, 193 Di.s.sensions about Circumcision. The Consultation of the Apo.stles, , 194 The Apostles Letter to the Gentiles, Dissension between Paul and Barnabas, 195 Dissension between Barnabas and Pauh Paul's Second Missionary Journey, . 196 Paul Circumciseth Timothy. Visitation of the Churches, Buried, 150 The Anointing by Mary at Bethany. Christ Excuseth her Action, 151
Christ's Discourse with the Greeks. He Foretelleth His Death, 152
Clirist Foretelleth the Manner of His Death. Jesus Washes the Disciples' Feet, 153 The Di.sciples Exhorted to Humility. The Traitor Indicated by a Sign, 154
Peter's Denial of Christ Predicted. Christ Comforteth His Disciples, 155 Christ the Way, the Trutli, and the Life, He Affirms His Unity with the Father, 15G Christ Leaveth his Peace. Mutual Love of Christ and His People, 157 Christ Comiorteth His Disciples by the Promise of the Holy Ghost, 158
Christ's Intercessory Prayer to the Father to Glorify Him and Preserve his Apostles, 159 etc., 197 Lydia and Her Houseliold Baptized. A Spirit of Divination Expelled 198 Paul and Silas Scourged and Imprisoned. The Conversion of their Jailor, 199
Clirist Prayeth for His Apostles, and for all True Believers, ICO Betrayal and Apprehension of Jesus. Peter Smiteth ofl' Malchus' Ear, IGl zii A GENERAL TABLE OF CONTENTS.
The Law of Sin in our Members. Paul Confesses his
Paul and Silas Delivered from Prison. Paul Preaches
Inability to Keep the Law, 238 Conclusion of the Whole Argument. The Sanctifiat Thessalonica, 200 Paul Preaches at Berea. He Arrives at Athens, .... 201 Paul Preacheth to the Athenians of the Living God, cation of Believers, 239 What Harm cometh of the Flesh, 240 The Sonship of Believers. The Future Inheritance, . . 241 The Intercession of the Spirit. The Foreknowledge of God 242 The Calling of the Predestinated. Christ's Intercession to them Unknown, . . 202 Sorae Athenians Moclc, others Believe. Paul Preacheth and Labours at Corinth, 203 Paul Encouraged in a Vision. He Strengthenetli the Disciples, 204 The Preaching of Apollos at Ephesus. Paul's Signal Success in that City, 205 Jewish Exorcists Beaten by the Devil. Demetrius Raiseth an Uproar against Paul, 206 The Tumult Quieted by the Town-clerk. Paul Goeth into Macedonia, 207 Paul Goeth to Macedonia. On his waj to Jerusalem, he Reaches Miletus, 208 Paul's Address to the Elders of Ephesus. He Commits to tliem the Care of God's Flock, 209 Paul Jourueyeth to Jerusalem, where he Addresseth for us, 243 Nothing can Sever us from the Love of Christ. Paul's Sorrow for his Brethren the Jews, 244 All the Seed of Abraham not the Children of the Promise, 245 God li;itli Mercy upon whom He will. The Calling oftlie Gentiles was Foretold, 246 How Israel uxme to miss Salvation, and the Gentiles to Find it, 247 None who Believe shall be Confounded. The Gentiles shall Receive the Word, 248 God hath not Cast oil' all Israel. Some Elected, the Rest Hardened, 249 The Gentiles may not Insult the Jews, for there is Promise of their Salvation, 250 Promise of the Salvation of the Jews. God's Judgments are Unsearchable, 251 God's Mercies must move us to Please Him. Each to , the Elders, 210 Paul .Assaulted in the Temple. His Defence from the Stairs of the Fortress, 211 Paul's Defence before the Sanhedrim. He is Encouraged by a Vision, 212 Paul's Defence before Felix on the Doctrine of the Resurrection, 213 Felix Disappointed as to a Bribe. Paul Accused before Festus, .• 214 Paul's Defence before King Agrippa, Declaring his Life from his Childhood, 215 Festus Chargeth Paul with being Mad. Paul sets forward toward Rome, 216 Paul Foretelleth much Disaster, but Encourageth the E.xercise the Gifts he Possesses, 252 The Duties Required of Believers, Kevenge is Specially Forbidden, 253 The Duties we owe to Magistrates. Gluttony and Drunkenness Forbidden, 254 Men may not Contemn or Condemn Each Other lor
Tilings IndilTerent, 255 The Duty of Christian Forbearance from the Strong to the Weak, 256 We may not Please Ourselves. Paul Excuseth Him-
Ship's Crew, 217 Paul's Warning to the Centurion. The Occurrences at MeUta, 218 The Miracle of a Viper. Paul's Departure for Rome, 219 Paul Preaches to the Jews at Rome. Some Believe, while others Disbelieve, 220 Chronological Table of the Principal Events connected self tor Writing, 257 Paul Promiseth to Visit Rome, and Requesteth the Prayers of tlie Brethren, , 258 The Apostle Sendeth Divers Salutations to the Christians who are in Rome, 259 Sundry Directions and Salutations to the Christian Brethren at Rome, 260 Thk Kiust Epistle of Paul to tue CORINTHIANS.—Iniroduotion 261 Paul's Salutatioti to the Brethren at Corinth, 262 Paul's Thanksgiving for tho Church. He Exhorteth them to Unity, 263 God Destroyetli the Wisdom of the Wise by the Foolwith the Life of the Apostle Paul, 221 The Epistle of Paul to tue ROMANS.—Introduc- *tion, 222 Paul Commendeth his Calling, and his desire to Visit
Rome, 223 The Gospel for the Justification of all Men. God's Wrath Overhangs the Heathen World, 224 God's Wrath Overhangs tho Heathen World. What were the Sins of the Gentiles, 225 What were the Sins of the Gentile World. Tho Jew under like Condemnation with the Gentile 22G Circumcision, without Obedience, .shall not Profit. The Jews' Prerogative, wliich they have not Lost 227 No Flesh Justified by the Law, but all Justified by Faith only, 228 The Law is not Abolished. Abraham Justified by Faith, 229 Faith Imputed to us for Righteousness. Blessed Elfects of Justification by Faith, 230 Being Purchased by His Blood, wo have Reconciliation to Christ by Faith, 231 As Sin and Death came by Adam, so Righteousness and Life by Jesus Christ, 232 Death came by tlio Offence of Adam, and Life by tho Gift of Christ, 233 Where Sin Abounded, Grace did more Abound. The Bearing of Ju.stification upon a Holy Life 234 We are Dead to Sin. End of tho Ri'ign of Sin, 235 Christians Obliged to Holiness. The Wages of Sin is Death, 23G The Law without Power after Death. Tho Law not Sin, but Holy and Just, 237 ishness of Preaching, 264 Not tlio Wise, but the Fooli.sh, called. Paul Declareth tho Manner of his Preaching, 265 Paul's Preaching (k)nsi.sts in the Power of God, and so lO.xcelletli the Wisdom of the AVorld, 266
Tlio Natural Man Void of Understanding. Neither Paul nor Apollos Anytliing, 267 Christ the Only Foundation. Men the Temples of God 268 The Wisdom of this World, Foolishness. How to Esteem God's Ministers, 2C9 Wo have nothing we have not Received. The Apostles our Fathers in Christ, 270 AVe ought to Follow tho Apostles. Tho Case of the Incestuous Person, 271 The Old Leaven to be Purged out. Christians must not Go to Law together, 272 Tho Unrighteous siiall not Inherit. Our Bodies are the Members of (liri.st, 273 We must not Delile our Bodies. Paul Instructeth as to M;rrriage, 274 Jiarriage Bonds not Lightly to be Broken. We should bo Content in our Vocation, 275
A GENERAL TABLE OF CONTENTS. xiii
He that Glorieth, should Glory in the Lord. The Apostle.is Forced to Commend himself, 316 Paul's Equ.ility with the Chief Apostles, and his Superiority to the False Ones, 311 Paul's Service for Christ makes him far Superior to Concerning the Marriage of Virgins. For wliat Reasons we may Marry, 276 Abstinence from Meats Offered to Idols. We mast not Abuse our Liberty 217 Paul Slioweth his Cliristian Liberty. The Minister ought to Live by the Gospel, 278 Paul Abstains from being Charitable or Offensive to the Corinthians, 279 Our Life is Like unto a Race. Jewish Sacraments Types of the Christian, 280 The Jews' Punisliments our Examples. We must Avoid Idolatry 281 We must Avoid Idolatry, and not Pollute the Lord's
Others, 318 Revelations in which to Glory, but Paul Glorieth in his Infirmities, 319 Paul Protniseth to Come again. Threateneth a Proof of his Autliority, 320 The Ei'istle of Paul to the GALATIANS.—Introduction, 321-322
Paul's Greetings to the Disciples. The Cause of his Writing to tliem, 323 Paul Learned the Gospel itot of Men, but by the Revelation of Jesus Christ, 324 What Paul was before his Calling, and what he Did Presently after, 325
Table 282 Censure of Disorders in the Public Assemblies and Lowe-Feasts 283 Rules for Divine Worship. Women's Veiling in the Congregation, 284 Paul Instructeth the Corinthians as to the Mode of Celebrating the Lord's Supper 285 First Institution of the Lord's Supper. Use and Abuse of Spiritual Gifts 286 Use and Abuse of Spiritual Gifts, Especially Prophesying and Tongues, 287 Use and Abuse of Spiritual Gifts. The Best Gift that of Cliarity 288 The E.xcellency of Charity. Superiority of Prophecy over Tongues, 289 The True and Proper End of Prophecy and of Tongues, 290 Rules for the Excercise of Gifts. Proofs of Christ's Resurrection, 291 Paul, by Clirist's Resurrection, Proves the Necessity of Paul's Co-ordinate Authority with the other Apostles, 326
Paul's Expostulations with Peter. Why Paul Believed in Justification by F;iith, 327 No Justification by tl]e Works of the Law. Reproof for Abandoning Faith for Legalism, 328 They that Believe are Justified : this Shown by Many Reasons, 329-331 Faith being come there is no Schoolmaster. We were under the Law till Christ came, 332
Christ Freed us from the Law ; therefore we are no longer Servants to it, 333 The Galatians' Good-will to Paul, and his, in Return to Tliem 334 The Allegory of Agar and Sara. Exhortation to Stand Fast in Liberty, 335 The Galatians not to Observe Circumcision. The Danger of a Little Leaven, 336 The Sum of the Law is Love. Reckoning up of the Works of the Flesh, 337 Exhortation to Forbearance and Humility, and to be Ours 292 The Order of our Resurrection. Christ's Enemies under His Feet, 293 The Danger of Evil Communications. In what Manner we shall Rise 294 The Believer's Resurrection, and the Manner of it, . . . 295 The Strength of Sin is the Law. The Brethren Exhorted to Charity, 296 Timothy Commended to them, 297 The Second Epistle of Paul to the CORINTH-
Liberal to Teachers, 338 Let us not be Weary in Well-doing. ?aul Glorieth only in the Cross of Christ 339 The Epistle of Paul to the EPHESIANS.—Introduction, 340 Paul Treateth of our Election and Adoption by Grace, 341 Our Adoption by Grace is the True Foundation of Man's Salvation, 342 The Mystery of Election and Adoption cannot Easily
IANS.—Introduction, 298 The Apostle Encourageth the Brethren by his Deliverances from Affliction 299 The Apostle Comforteth the Brethren. His Manner of Preaching the Gospel, 300 The Apostle Excuseth himself for not Visiting the Corinthians, 301 Paul's Reason for not Visiting Corinth. The Incestuous Person to be Forgiven 302 Why Paul had gone to Macedonia. A Sufficient Commendation of his Ministry, 303 The Letter Killeth, but the Spirit giveth Life, 304 The Ministration of the Gospel. Paul's Zeal in Preaching 305 How Paul's Troubles and Afflictions Redound to the Glory of the Gospel, 306 Paul's Hope of Eternal Glory in the Resurrection Body, 307-309 Paul's Apostolic Ministry Approved by his Faithfulness in Afflictions, . 310 We are Temples of the Living God. The Duty of SelfPurification, 311 The Good EfiFect of Godly Sorrow. The Contributions for the Saints, 312 Spiritual Profit Due to Liberality. Titus Commended to the Brethren, 313 Paul's Reasons for Sending Titus. Liberal Almsgiving Recommended, 314 Paul Vindicates his Authority. He Excu.seth his Selfboaating, 315 be attained to, 343 Christ the Head of the Church. What we are by Nature and by Grace, 344 What we are by Grace. We are Made for Good Works, 345 Union of the Once Alien Gentiles with the Jews in Christ, 346 That the Gentiles should be Saved, made known to Paul by Revelation, 347 The Grace that was Given to Paul. His Prayer for the Ephesians, 348 Paul's Exhortation to Unity. God's Divers Gifts to Men 349 God Giveth Divers Gifts unto Men, that His Church may be Edified, 350 The Ephesians Called from Impurity to Put on the New
Man, 351 Exhortation to Cast off Lying, and to Avoid Corrupt Communication, 352 General Exhortations against Fornication, Uncleanness, and Convense with the Wicked, 353 Exhortation to Walk Warily, and to be Filled with the Spirit, 354 Duties of Wives and Husbands. Christ's Love to His Ciiurch 355 Duties of Chrildren to their Parents. Of Servants to their Masters, 356
A GENERAL TABLE OF CONTENTS.
The Revelation of the Man of Sin, who Sitteth in the Pace. Our Life is a "Warfare. The Whole Chriptinn Armour, 357 The Epistle op Paul to the PHILIPPIANS —In- Temple of God, 396-397 The Discovery of Antichrist, before the Day of the Lord, 398 Paul Prayeth for the Brethren. They are Exhorted to Shun III Company, 399 The Epistles of Paul to TIMOTHY AND TITUS. — Introduction 4(10-403 Timothy Reminded of Paul's Charge to him at his Going to Macedonia, 404 The Right Use and End of the Law. Paul's Calling troduction, 35S-359 Paul's Thanksgiving for the Spiritual State of tlie
Pliilippians, 3G0 Paul's Praj'er for the Pliilippians. The Result of his Imprisonment, 3G1 Paul's Keadiness to Glorify Christ. His Exhortation to Unity and Fortitude, 362 Paul's Exhortation to Unity, and to Humblenet's of Umd, 363 to be an Apostle, 405 His Charge to Timothy, 406 Directions as to Public AVorship. Paul Claims to be an Apostle, 407 How Women should be Attired. They are not Permitted to Teach 408 How Bishops and Deacons should be Qualified to Rule, 409 Qualifications of Bishops and Deacons, and their Rule
E-Yliortation to Zeal in Seeking Perfection, that they may be his Joy in Christ's Day, 3G4 Paul Promiseth to Send Timoch.y. His Warning against Judaizers, 1 365 Paul Giveth up all for Christ, but Counteth it as Nothing 366 Paul Acknowledges his own Imperfection, but yet the Philippians are to Follow him, 367 Panieular Admonitions. General Exhortations 368 Thanks for Supplies from Philippi. Prayer and in their Houses 410 The Blessed Truths Taught and Pi ofessed in the Church, 41 Paul's Prediction that there shall be a Departure from Salutations, 369 Tub Epistle of Paul to the COLOSSIANS.—Inthe Faith in the L.'itter Times, 412 That Timothy might not Fail in Duty, Paul giveih him troduction, 370 Paul Confirmeth the Doctrine of Epaphrus, and Prayeth
Smidry Directions, 413 Divers Precepts to Timothy. Rules as to Reproving, . 414 Concerning the Widows of the Church. The Younger Widows to Re-marry, 415 The Elders to be Honoured. A Precept as to Timothy's for their Increase in Grace, 371 Paul Describeth the True Chritt, through whose Blood we have Redemption, 372 Paul Prayeth for their Increase in Faith, and Describeth
Health 416 Exhortations on Various Subjects. Timothy's Pursuit the True Christ, 373 The Colo-siaus' Reconciliation by Christ. Paul Commendeth his own Ministry 374 An K.xhortation to Steadfastness, 375 Exhortation to be Stead ast in Christ. Warning against is to be Godliness 417 Charge to be Faithful as Before Him who shall soon Appear, 418 Charge to the Rich. Avoid Vain Babblings, 419 The Second Epistle of Paul to TIMOTHY.—In-
Vain Traditions 376 Paul Exhorteih the Colossians to Avoid Philosophy and Vain Traditions, 377 Warning against Angel-worshipping, and against Legal Ordinances, 378 The Ritual Law Abolished. Where we should Seek Christ 379 An Exhortation to Mortification, to Put off the Old Man, and Put on Christ 380 Exhortation to Charity, Humility, and other Christian trodnction 420 Paul's Thankful Expression of Love and Desire to see
Timothy 421 God's Gift to us is Power and Love, not Fear 422 Timothy is Exhorted to Steadfastness and to Constancy and Perseverance '. 423 The Duty of a Faithful Servant in Dividing the Word Aright, 424 The Foundation of the Lord is Sure. Timothy is Taught Whereof to Beware 425 Coming Evil Day.-^. Signs of Evil Already, 426 Paul Appeals to Timothy's Knowledge of his Life, . . . 427 Solemn Charge to Timothy. Nearness of the Apostle's Death, 428 Paul RequestsTiniothy to corae,as he is almost Deserted, 429
Duties. 381 Paul Saluteth the Brethren, and Wisheth them all Prosperity, 382 The FiRsr Epistle op Paul to the THESSALONlANS— Introduction, 383 Paul's Kindly Remembrance of his Thessalonian Brellir.n 384 Persuasion of the Truth and Sincerity of the Faith of The Eimsti.e of Paul to TITUS — Introduction, . . . 430 the Thessalonians, 385 In wliat Manner the Gos{)el was Preached to the Thessalonians, 386 Why Paul was so long Ab.sent, and why ho was Desinms to See them, 387 Paul Testifieih his Love to the Thessalonians, and Re-
Titus' Function in Crete. Qualifications for Elders, . . 431
Kvil Teachers to be Silenced. Sundry Directions to Titus 432 The Grace of God in Christ our Incentive to live Godly 433 Tims is Further Directed by Paul. The Washing of Regenciation, 434 Spiritual ]<;ifects of Baptism. Titus is to Reject joices Heartily in their Well-doing, 388 An K.xliortation to Chastity, Brotherly Love, and Quiet Industry, 389 Excessive Grief for the Dead I'orbidden. The Second Corning of Christ, .'iOO Suddenness of Giirist's Second Coming a Motive to our Heretics, 435 The Epistle of Paul to PHILI<',M0N 436 Intercession for Onesiinus. He will now Serve as a Brother .". . , 437 The Ki'isti.e of Pai l to the HEBREWS.—Introduction 438-439 The Dignity of the Son, by whom God now Spcak.s . . 440 Christ's Exalted Position. His Right to the Title Son of God, 411
Watchfulness 391 Paul Giveth Divers Precepts. Hold Fa.st that which is Good 392 The Second Epistle of Paul to the THESSALONIANS.— Introduction, 393 Paul's Good Opinion of the Faith and Patience of the Chri.st is Preferred above the Angels, both in His Person and His Office 442 We ought to be Obedient to Christ. Why ho took upon Him our Nature, 443
Tliessalonians, 391 The Brethren Comforted in Persecution. Exhortation to Steadfastness in the Truth, 395
« A GENERAL TABLE OF CONTENTS. XV
Face God Tempteth No Man, but is the Author of all Good, 485 We are to be not only Hearers, but Doers of the Word, 486 We are not to Regard the Rich, and Despise the Poor
Page.
All things Subjected to Christ. By Him and to Him are all Things, 444
Christ took upon Him our Nature, that He might be Brethren, 487 We are to be Loving and Merciful. Faith without Works is Dead Faith, 488 Dead Faith the Faith of Devils, and not of Abraham like His Brethren, 445
Christ, being Tempted, can Succour us Christ is more Worthy tlian Moses, 446
Christ more Wortliy than Moses. The Danger of our Unbelief in Him, 447 The Christian's Rest Attained by Faith. The Preached Word does not Profit Unbelievers, 448 The Christian's Rest Attained by Faith. The Power of God's Word, 449 By our High Priest, Jesus, we go Boldly to the Throne and Rahab, 489 We are not Rashly to Reprove Others, but rather to Bridle the Tongue, 490 The Wise are Mild and Peaceable. We are to Strive against Covetousnes.s, 491 The Apostle's Caution against Detraction. The Wicked Rich should Fear God's Vengeance, 492 We ought to be Patient in Afflictions, after the Example of the Prophets, etc 493 The First Epistle General op PETER.— Introducof Grace, 450 The Authority and Honour of the Prie.sthood of Christ, 451 Ignorance of Christ's Priesthood Reproved. Tlie Guilt and Danger of Apostasy, 452 The Guilt and Danger of Apostasy, which Crucifies Anew the Son of God, 453 The Guilt and Danger of Apostasy. Exhortations to tion, 494-497 The Apostle Blesses God for His Manifold Spiritual
Graces, 498 The Apostle Blesses God for His Manifold Spiritual Graces, 499 Salvation in Christ no New Thing, but a Thing Prophesied of Old, 500 We are Exhorted to be Sober, and Hopeful for the Grace of Christ, 501 We are Redeemed with the Blood of Cln-ist, more Precious than Silver and Gold, 502 Dehortation against the Breach of Charity. We are Diligence and Patience, 4.14
Christ a Priest after the Order of Melchisedec, and so,
far more Excellent than Aaron,
Christ a Prie.st after the Order of Melchisedec, and so, Christ a Priest after the Order of Melchisedec, and so, far more Excellent than Aaron, 457 Clmst's Priesthood far above Aaron's, whose OfSce has to Desire the Sincere Milk of the Word, 503 been Abolished, 458 Aaron's Priesthood Abolished, and a New Covenant
Christ the Foundation-stone whereon we are Built,. . . 504. Exhortation to Abstain from Fleshly Lusts. We are Made, 459
Inferiority of the Old to the New Covenant. The Blood of Bulls and Goats of no Avail, 460 The Sacrifices of the Law far Inferior to that of Christ, 461 to be Obedient to Magistrates, 505 Servants are to Obey their Masters, Patiently Suflering for Well-doing, 506 The Apostle 'Teaches the Duty of Husbands and Wives to Each Other, 507
Tlie Sacrifices of the Law far Inferior to that of Christ, 462 The Sacrifices of the Law far Inferior to that of Christ, 4G3 The Sacrifices of the Law far Inferior to that of Christ, 464 The Ouce-otl'ered Sacrifice of Christ. The Weakness of the Law Sacrifices, 465 The Weakness of the Law Sacrifices. God has no Pleasure in Burnt Ofierings, 466 The Sacrifice of Christ, once Offered, has For Ever Taken away Sin, 467 Exhortation to hold fast the Faith with Patience and It is Better to Suffer for Well-doing than to Suffer for Evil-doing, 508 Christ was Quickened by the Spirit. God's Longsuffering in the Days of Noah, 509 We sliould be of the Same Mind with Christ. We should not Consort with Evil-doers, 510 Exhortation to Charity, Hospitality, etc. Our Comfort under Persecution, 511 The Christian should not be Ashamed. The Elders should Feed their Flocks, 512 The Young should Submit themselves. All should Resist the Devil, 513 The Second Epistle General op PETER.—Intro-
Thanksgiving, 468 Exhortation to hold fast the Faith with Patience and Thanksgiving, 469 Definition of the Faith just Spoken of by Paul 470 The Nature of Faith, and its Acceptableness with God, 471 The Worthy Fruits of Faith in the Fathers of Old Time, 472 The Worthy Fruits of Faith in the Fathers of Old Time 473 The Worthy Fruits of Faith in the Fathers of Old Time, 474 God's Provision for Believers. Exhortation to Faith, duction, 514-515 The Apostle Confirms the Brethren in the Hope of an Increase of Grace, 516 He Exhorteth the Brethren, by Faith and Good Works, to make their Calling Sure, 517 The Apostle Speaketh of his Death, and Warneth them to be Constant in Faith, 518 No Prophecy is of Private Interpretation. False Teachers to Arise among them, , 519 The Godly are Delivered out of Temptations. Tl e Wicked Principles of Seducers Described, 520 The Wicked Principles of Seducers Described. The Certainty of Christ's Second Coming, 521 The Godly Warned to Hasten their Repentance, and Exhorted by the Apostle to a Holy Life, 522 The First General Epistle op JOHN.—Introduc-
Patience, etc., 475 An Earnest Exiiortation to Constant Faith, Patience, and Godliness, 476 An Earnest Exiiortation to Constant Faith, Patience, and Godliness, 477 The New Testament Commended. Christ's Blood better than that of Abel 478 The Danger of Refusing the Word. An Exhortation to Charity, etc., 479 The Regard of God's Preachers. We are to Confes.s tion, 523-524 The Apostle's Authority, as an Eye-witness of tlie Gospel Facts 525 The Apostle's Message to the Brethren. The Blood of Christ Cleanses from all Sins, 526 The Brethren Comforted against Sins of Infirmity. To Know God wo must Keep His Commandments, .... 527
Christ, 480 Divers Admonitions to the Brethren. The Apostle Asks their Prayers, • 481 The General Epistle op JAMES.—Introduction, . 482 We are to Rejoice under the Cross, and to Ask Patience of God, 484
A GENERAL TABLE OF CONTENTS.
Pace. We are to Love our Brethren, and not to Love the World, 028 We are not to Love the World, hut to Beware of Wicked Seducers, 529 The Godly are Preserved by Perseverance in Faith and Holiness 530 The Singular Love of God to us. We ought therefore
The Number of them that were Sealed. Their Robes Washed in the Lamb's Blood, 570 The Opening of the Seventh Seal. Four Angels Sound their Trumpets, 571 A Star Falleth from Heaven. The Sounding of the Fifth Trumpet, 572 The Sounding of the Fifth Trumpet. An Angel Appcareth with a Little Book, 573 The Angel Sweareth Time shall be no more. John is Commanded to Eat the Book, 574 The Measurement of the Temple. The Testimony of the Two Witnesses 575 The Testimony of the Two Witnesses. The Beast from the Pit shall Kill them, 576 The Two Witnesses shall Rise again after Three Days to Obey Him, 531 We ought to Obey God. The Duty of Loving One Another, 532 We should Love Each Other in Deed and in Truth, and Believe on the Name of Jesus Christ, 533 The Manner of Testing False Prophets. He that Loveth not, Knoweth not God, 534 The Apostle Exhorteth to Brotherly Love. He who Loveth God, Keepeth His Commandments, 535 The Keeping of God's Commandments is Light, and not Grievous, 536 Jesus, the Son of God, able to Serve us, and to Hear our Prayers for Ourselves, 537 The Second Epistle of JOHN.—Introduction, 538 The Elect Lady Exhorted to Persevere in Christian Love and Belief 539 The Third Epistle of JOHN.—Gains Commended and a Half, 577 The Sounding of the Seventh Trumpet. The Woman Clothed with the Sun 578 The Woman Clothed with the Sun. The Great Dragon Ready to Devour her Child, 579 Michael and his Angels Fight with the Dragon, and Prevail, 580 The Dragon, cast out of Heaven, Perseeuteth and Pursuoth the Woman, 581 A Beast Riseth out of the Sea, with Seven Heads and for his Pietv, and His Hospitality to True Preacher.s, 540 The General Epistle of JUDE.—Introduction, 541-542 Exhortation to be Constant in the Faith. False Teachers Creep in to Seduce them, 543 Horrible Punishments are Prepared for the Teachers of Damnable Doctrines, 544 Horrible Punishments are Prepared for the Teachers of Damnable Doctrines 545 THE REVELATION of St. John Thb Divine.—In-
Ten Horns, 582 A Beast Riseth out of the Sea. Another Cometh up out of the Earth, 583 An Image is Mwde of the Former Beast, and Men Wor.ship and Receive its Mark, 584 The Lamb Seen on Mount Zion, with His Company. Their Song, 585 The Fall of the City Babylon. The Harvest of the World 586 The Last Seven Vials of Plagues. The Song of Moses and the Lamb, 587 The Angels Pour out their Vials of Wrath. The Plagues that Follow thereupon, 588 The Vials of Wrath Poured Out. The Gathering to Battle at Armageddon, 589 The Vision of the Great HaTlot, Babylon, the Mother of all Abominations, 590 Babylon, the Mother of all Abominations. The Interpretation of the Seven Heads, 591 Interpictation of the Seven Heads, and that of the Ten Horns, . 592 The Victory of the Lamb. The Fall of Babylon the Great, 593 God's People Depart from Babylon. The Lamentation over her 594 The Church's Thanksgiving in Heaven for the Judgment on the Harlot, 596 The Marriage of the Lamb. The Angel not to be Worshipped, 596 He who Rode upon the White Horse. The Fowls Called to the Great Slaughter, 597 Satan Bound for a Thousand Tears, and Cast into the troduction, 54R-549 John Writeth his Revelation to the Seven Churches pf
Asia 550 John Writeth his Revelation to the Seven Cliurches of Asia, 551 The Coming of Christ with Clouds. John in the Spirit on the Lord's Day, 552 Christ the Alpha and Omega. His Glorious Power and Majesty, 553
Christ's Glorious Power and Majesty. The Epistle to the Church at Ephesus, 554 The Epistle to the Ciiurch at Ephesus. The Promise to him tliat Overcometh, 555 The Epistle to tlie Cliurch at Smyrna. The Epistle to the Cliurch at Pergamos, 556 Against Eating things Sacrificed to Idols. The Epistle to the Church at Tliyatira, 557 What is Commended and what is Wanting in the Church at Tliyatira, 558 The Epistle to the Church at Sardis. Threatenings against Unrepentanco, 559 The Promise to the Church fit Sardis. The Epistle to the Church at Philadelphia 5G0 The E|)istle to the Church at Philadelphia. The Epistle to the Church at Laodicea, 501 The Laodicoans Rebuked for being neither Hot nor Bottomless Pit, 598 Those in the First Resurrection Blessed. Satan Loosed out of his Prison, 599 The Devil Cast into the Lake of Fire. The Last and General Resurrection, 600 A New Heaven and a New Earth. God's Promise to the Faithful, 601 The Heavenly New Jerusalem, with a Full Description
Cold, 562 Christ Standeth at the Door and Knocketh. The Vision of God's Throne in Heaven, 563 The Four and Twenty Elders. The Four Beasts Full of Eyes, 564 The Four Beasts give Glory to God Almighty. The Elders Worship II im that Sat on the Throne, 665 The Book Sealed with Seven Seals, which only the Lamb is Worthy to Open, 566 The Wdora Praise tlie Lamb that was Slain. The Opening of tlie First Si.x Seals, 567 What Followed the Opening of the Seals. A Prophecy of the End of tlie World, 5fiS A Prophecy of the End of the World. An Angel Sealeth the Servants of God, 569 thereof, 602 The River of the Water of Life. God Himself shall bo the Light of the City, 603 The Wicked to Remain Wicked. The Spirit and the liridc say. Come 604 Nothing to bo Added to the Word of God, nor Taken therefrom, 605
THE
CRITICAL AND EXPLANATORY COMMENTARY.
THE FIRST BOOK OF MOSES, CALLED
GENESIS.
CHAPTER L
ing out as a plate of metal : a name given to the atmosphere from its appearing to an observer to be the vaxM of heaven, supporting the weight of the watei-y clouds. By the creation of an atmosphere, the lighter parts of the waters which overspread the earth's surface were drawn up and suspended in the visible heavens, while the larger and heavier mass remained below. The air was thus " in the midst of the waters," i.e., separated them; and this being the apparent use of it, is tlie only one mentioned, although the atmosphere serves other uses, as a medium of life and light.
Ver. 1, 2. The Ckeation of Heaveu and Earth. 1. In tlie beginning—a period ol remote and unknown antiquity, Iiid In the depths of eternal ages; and so the phrase is used In Proverbs 8. 22, 23, also Marginal Reference. God—the name of the Supreme Being, signifying in HebretL\ " Strong," " Mighty." It is expressive of omnipotent power ; and by its use here in the plural form , is obscurely taught at the opening of the Bible, a doctrine clearly revealed in other parts of it, viz., that though God is one, there is a plurality of persons in the Godhead—Father, Son, and Spirit, who were engaged in the creative work (Proverbs 8. 27; John 1.3, 10; Ephesians 3. 9; Hebrews 1. 2; Job 26. 13). created—not formed from any pre-existing ma-
9-13. Third Day. 9. let tlie waters under the heaven be gathered together into one place—The world was to be rendered a terraqueous globe, and this was effected by a volcanic convulsion on its surface, the upheaving of some parts, the sinking of others, and the formation of vast hollows, into which the waters impetuously rushed, as is graphically described. (Psalm 1(M. 6-9.) [Hitchcock.] Thua large part of the earth was left "dry land," and thus were formed oceans, seas, lakes, and rivers which, though each having their own beds, or channels, ai-e all connected with the sea Vjob 38. 10; Ecclesiastes 1.7). 11. let the earth bring forth—The bare soil was clothed with verdure, and it is noticeable that the trees, plants, and grasses-^he three great divisions of the vegetable kingdom, here mentioned, were not called into existence in the same way as the light and the air; tliey were made to grow, and they grew as they do still out of the ground-J not, however, by the slow process of vegetation, but through the Divine power, without rain, dew, or any process of labour—sprouting up and flourishing in a single day. terials, but made outxif nothing, tlic heaven and the earth—the universe, ferhis first verse is a general introduction to the inspired volume, declaring the great and Important truth, that all things had a beginning; tliat nothing throughout the wide extent of nature existed from eternity, originated by chance, or from the skill of any inferior agent ; but that the whole universe was produced by the creative power of God (Acts 17. 24; Romans 11. 36)_ After this preface, the narrative is confined to the earth./ 8. the earth was without form and void—or in "confusion and emptiness" as the words are rendered in Isaiah H. 11. This globe, at some undescribed period, having been convulsed and broken up, was a dark and watery waste for ages perhaps, till out of this chaotic state, the present fabric of the world was made to arise, the Spirit of God moved lit.., continued brooding over it, as a fowl does, when hatching eggs. The immediate agency of the Spirit, by working on the dead and discordant elements, combined, arranged, and ripened them into a state adapted for being the scene of a new creation. The account of this new creation properly begins at the end of this second verse ; and the details of the process are described in the natural way an onlooker would have done, wlio beheld the changes that successively took place. ^
14-19. Fourth Day. 14. let there be llght« in tho' Armament—The atmosphere being completely purified the Bun, moon, and stars were for tlte first time unveiledi in all their glory in the cloudless sky; and they are described as "in the firmament" which to the eye they appear to be, though we know they are really at vast distances from it. 16. two great lights—In consequence of the day being reckoned as commencing at even—tJie moouj which would be seen first in the horizon, would, appear "a great light," compared with the little twinkling star*;, while its pale benign radiance would be eclipsed by the dazzling splendour of the sun; when his resplendent oi-b rose In the morning and gradually attained its meridian blaze of glory, it would appear "the greater light" that ruled the day.« Both these lights may be said to be " made"
8-5. The First Day. 3. God sald-yThls phrase, which occurs so repeatedly in the account means—willed, decreed, appointed; and the determining will of God was followed in every Instance by an immediate I'esult.^ Whether the sun was created at the same time with, or long before, the earth, the dense accumulation of fogs and vapours which enveloped the chaos, had covered the globe with a settled gloom. But by the command of God, light was rendered visible; the thick murky clouds were dispersed, broken, or rarefied, and light diffused over the expanse of waters. The effect Is described In the name Day, which In Hebrew signifies warmth, heat; while the name Night signifies a rolling up, as night wraps all things in a shady mantle, (i. divided tlie ligltt from darlcnew—refers to the alte Vnation or succession of the one to the other, produced by the dally revolution of the earth round tisazis.) 5. flrst day—a natural day, as the mention of Its two parta clearly determines; and Moses reckons, according to Oriental usage, from sunset to sunon the fourth day—not created, Indeed, for it is a different word that is here used, but constituted, appointed to the Important and necessary office of serving as luminaries to the world, and regulating by their motions and their Influence the progress and divisions of time.\
20-23. Fifth Day. 'ine sighs of animal Mfe appeared in the waters and In tnealr. 20. moving creature—all' oviparous animals, both among the finny and the feathery tribes—remarkable for their rapid and prodigious increase, ''fowl—means every flying thing: "irhe word 4 rendered whales," Includes also sharks, crocodiles, Ac.j.so that from the countless shoals of small fisli to the great sea monsters, from the tiny Insect to the king of birds, the waters and the air were made suddenly to swarm with •et, saying not day and night as we do, but evening and morning. ft-8. Second Day. tf. flrmaraent—an expanse—a beat2
O-eatum of Man. GENESIS II. The 3IuI;i!:g of Woman. creatures formed to live iind sport in their respective eleineuta. employed in nis service requires, and .the neglect of which brings both to premature decay. Moreover, it secures an appointed season for religious worsliip, and if '2t-31. Sixth Day. A fartlier advance was made byJ-he creation of terrestrial animals, all the various species of which are included in tlnee classes viz., cattle, the herbivorous kind capable of labour or domestication. 34. beasts of the earth— i. e., wild animals, wliose ravenous natures were then kept in check, and all the various forms of creeping t2>lng8—from the huge reptiles to the insignificant caterpillars. 3G. The last .stage in the progress of creation being now reached—God said, Let us make maji+-words which show the pe<-uliar importance of the work\o be done, the formation of a creature, who was to be God s representative, clothed with authority and rule as visible head and monarch of the world. In oiir image, after our likeness—This was a peculiar distinction—the value attached to which appears in the words being twice mentioned. And in what did this Image of God consist ? —not in the erect form or features of man, not in his intellect; for the devil and his angels are, in this respect, far superior—not in his immortality; for he has not, like God, a past as well as a future eternity of being; but in the moral dispositions of his soul, commonly called original righteousness (Ecclesiastes 7. 20)!^ As the new creation is only a restoration of this image, the history of tlie one throws liglit on the other; and we are informed that it is renewed after the image of God in knowledge, righteousness and true holiness (Colossians .3. 10; Ephesians 4. 24). 28. Be fruitful, &c.—Tlie human race in every country and age liave been the offspring of the first pair. Amid
It was necessary in a stale of primeval innwence, liow much more so now, when mankind have a strong tendency to forget God and His claims? 14:. Ttae«e are tli« generations of the heavens and the vai-th—the history or account of tlieir production. Whence did Moses obtain this account so ditl'erent from the puerile and absurd fictions of the heathen? not from any human source; tor man was not in existence to witness it—not from tlie light of nature or reason ; for though they pro<;laiin the eternal power and Godhead by the things which are made, they cannot tell how they were made. None but the Creator himself could give this Information, and therefore it is tlirough faith we uuderetand that the worlds were framed by the word of God (Hebrews 11. 3). ra5n, mist—See on ch. 1. 12. 7. Here the sacred writer supplies a few nnore particulars about the first pair. formed+-had formed MAN out of the DUST OF THE GROUND. Science has proved that the substance of his flesh, sinews, and bont»s, consists of the very same elements as the soil which forms the crust of the earth, and the limestone that lies embedded in it« bowels. ^But from that mean material what an admirable stiiicture has been reared in the human body (Psalm 139. 14). (breath of life—7 (7., of lives—not only animal but spiritual life. If the body is so admirable, how much more the soul with all its varied faculties.^ Ibreathed into his nostrils the breath of life—not that The Creator literally performed this act, but respiration being the medium and sign of life, this phrase Is used to show that man's life originated in a ditl'erent way from his body—being implanted directly by God (Ecclesiastes all the varieties found amongst men, some black, as negroes, others copper-coloured, as well as white, the researches of modern science lead to a conclusion, fully accordant with the sacred history, that they are all of one species and of one family (Acts 17. 26). Wliat power in tlie word of God! "He spake and it was done. He commanded and all things stood fast." " Great and manifold are tliy works. Lord God Almighty !—in wisdom hast thou made t)iem all." We admire that wisdom—not only in Mie regular progress of creation, but in its perfect adaptation to the end. God is represented as pausing at every slage to look at His work. No wonder He contemplated
12.7), and hence in the new creation of the soui Christ breathed on His disciples (.lohn 20. 22m
8-17. The Garden op Eden. 8. Eden—was probably a very extensive region in Mesopotamia, It Is thought, distinguished for its natural beauty and the richness and variety of its produce. Hence its name signifying plmsavtnexs. God planted a garden eastwai-d—an extensive park—a paradise, in which the man was put to be trained under the paternal care of his Maker to piety and usefulit with complacency. Every object was in its riglit place, every vegetable process going on in season, every animal in its structure and instincts suited to its mode of life, and its use in the economy of the world. He saw everything tliat He had made answering the plan which His eternal wisdom had conceived; and, 31. "Beiioi.d it ^yA3 ness. ttree of life—so called from its symbolic character as a srgn and seal of immortal life, jlts prominent position "in the midst of the garden," where it must havo been an object of daily observation and interest, was admirably fitted to keep them habitually in mind of God and futurity.(9. tree of tlie knowledge of good anil evil—so called because it was a text of obedience by which our flnst parents were to V>e tried, whether they would be good or bad, obey God or break His cominiinds.^lT. tlion Shalt not eat of it . . . thou ghalt surely die—no reason assigned for the prohlblthm, but death was to bo the punishment of disobedience. A positive command
VERY GOOD."
CJIAPTER II.
Ver. 1. The Narrative of the Six Pays' Cre.^tion CONTINUED. The course of the narrative being improperly broken by the division of the chapter. 1. llie lieavens —the firmament or atmosphere, host—a multitude, a nuirjerous array—usually connected In .Scripture with lie.aven only, but here with the earth also, meaning all that they contain, were ftnislied—brought to completion —no permanent change has ever since been made on the course of the world, no new species of animals been formed, no law of nature repealed or added to. They could liave been finished in a moment as well as In six days, but the work of creation was gradual for the in Btruction of man, as well, perhaps, as of higher creatures (Job 38. 7). like this was not only the simplest and easiest, but the only trial to which their fidelity could be exposed, l.^. \n\t the man into the garflen of Eden to dress 11—not only to give him a pleasant employment, but to place him on his probation, and as the title of tiiis garden, the garden of the Lord (ch. 13. 10; Ezokiel 28. 13), indicates— it was in fact a temple In which he wonshlpped God, and was dally employed in offering the sacrifices of thanksgiving and praise. l.s-25. The Making of AVoman, and Institution of Marriage. 18. It is not good for man to 1»e alone—.'n the midst of plenty and delights, he was conscious of feelings he could not gratify. To make him sensible of his wants, 19. God brought unto Adam— not all the animals In existence, hut those chiefly in his immediate nelghbourhorHl, and to be .subservient to his use. ^ »vhatsoever Adam railed every living erenture, that wnn the name thereof—His powers of percejitlon and intel- ((2-7. The First Sabbath. 2. and he rested on the Mventli day—not to repose from exhaustion with labour (see Isaiah 10, 2S), but ceased from working, an examiile equivalent to a command, that we also should cease from labour of every kind. 3. l>leMHed and Manetifled the seventh day—a peculiar distinction put upon It above the other six days, and showing It was devoted to sacred purposes. The Institution of the Sabbath is h» old as creation, giving rise to that weekly division ligence were supernatnrally enlarged to know the charao* ters, habits, and uses of each species that was brought to him.) !J0. but for Adam there was not found an lielp meet for hlm-|-Tlie design of this singular scene was to show him that none of the living creatures he saw wern on an equal footing with himself,) and that whllo each iif time which prevailed in the earlitwt ages. It Is a wise ami tx Mieflcent law, allbrdlng that regular interval of real wlucli the physical nature of man and tlie animals
Temptation, GENESIS III The FaU. class came with its mate of the same nature, form, and habits, he alone had no companion. Besides, In giving names to them he was led to exercise his powers of speech, and prepare for social Intercourse with his partner, a creature j'et to be formed, ai. deep sleep—probably an ecstacy or trance like that of the prophets, when they had visions and revelations of the Loru, for the whole scene was probably visible to the mental eye of Adam, and hence his rapturous exclamation, took one of Ills ribs f'She was not made out of his head to surpass him, nor •om his feet to be trampled on, but from hi.s side to be equal to him, and near his heart to be dear to him.") 33. Woman i. e., in Hebrew—man-Ess. one flesh—the human pair differed ft-om all other pairs, that hy the peculiar formation of Eve, they were one. And this passage is appealed to by our Lord as the divinainstitution of marriage (JIatlhew 19. 4, o; Ephesixins 5. 28)/^ Thus Adam appears Ets a creature formed after the image of God—showing his knowledge by giving names to the animals, his righteousness by his approval of the marriage relation, and his holiness by his principles and feelings—finding their gratification in the service and enjoyment of God. perfect impunity; but to promise great benefit;! from par. taking of it. 5. your eyes shall be opencdi-his words meant more than met the ear. In one «ense their eyes were opened; for they acquired a direful experience of "good and evil"—of the happiness of a holy, and the misery of a sinful condition.) But he studiously concealed this result from Eve,who, fired with a generous desire for knowledge, thought only of rising to the rank and privileges of her angelic visitants.
6-9. The Fall. 6. And when tlie woman saw that the (free was good for food—Her imagination and feelings were completely won; and the fall of Eve was soon followed by that of Adam. The history of every temptation, and of every sin, is the. same; tlie outward object of attraction—the inward commotion of mind—the increase and triumph of passionate desire; ending in the degradation, slavery, and ruin of the soul (James 1. 15; 1 John 2. 16). 8. they heard the voice of the Iord God walking In the gardijn—The divine Being appeared in the same manner as formerly—uttering the well-known tones of kindness, walking in some visible form—not running hastily, as one impelled by the influence of angry feelings. How beautifully expressive are these words of the familiar and condescending manner in which He had hitherto held intercourse with the first pair. In the cool of the day lit., the breeze of the day—the evening, liid themselves amongst the trees—Shame, remorse, fear— sense of guiltfeolings to which they had hitherto been strangers, disordered their minds, and led them to shun Him whose approach they used to welcome. How foolish to think of eluding His notice (Psalm 139. 1-12).
^ CHAPTER III.
Ver. 1-5. The Temptation.' 1. the serpent—The fall of man was effected by the seductions of a serpent.] That it was a real serpent is evident from the plain anu artless style of the history; and from the many allusions made to it in the New Testament. But the material serpent was the instrument or tool of a higher agent,—Satan or the Devil,—to whom the sacred writers apply from this incident the reproachful name of "the Serpent"—"the old Dragon." Though Mosesmakesno mention of thiswicked
10-13. The Examination. 10. afraid, because . . . naked—apparently, a confession—the language of sorrow but it was evasive—no signs of true humility and penitence—each tries to throw the blame on another. VZ. The woman . . . gave me—He' blames God. [Calvin.] As the woman had been given him for his companion and help, he had eaten of the tree from love to her; qnd perceiving she was ruined, was determined not tosurvive her. [M'Knight.] 13. begwlled-^ajoled by flattering lies. This sin of the first pair was heinous and aggravated— it was not simply eating an apple, but a love of self, dishonour to God, ingratitude to a benefactor, disobedience to the bestof Masters—a preference of the creature to the Creator. spirit—giving only the historyof the visiljle world—yet in the fuller discoveries of the Gospel, it is distinctly intimated that Satan was the author of the plot (John 8.44; I Corinthians 11.3; 1 John 3. 8; 1 Timothy 2. 14; Revelations 20. 2). more snhtile—Serpents are proverbial for wisdom (Matthew 10. 16). But these reptiles were at first, probably, far superior in beauty as well as in sagacity to what they are in their present state. He said—There being in the pure bosoms of the first pair, no principle of evil to work upon, a soli<ritation to sin could come only from without, as in the analogous case of Jesus Christ (Matthew 4. 3) ; and as the tempter could not assume the human form—there being only Adam and Eve in the world—the agency of an inferior ci'eature had to be employed. The Dragon-serpent [Rochart] seemed the fittest for the vile purpose; and the Devil was allowed b5' Him who permitted the trial, to bring articulate sounds from its mouth, nnto the woman—the object of attack, from his knowledge of her frailty, of her having been hut a short time in the world—her limited experience of the animal tribes, and, above all, her being alone, unfortified by the presence and counsels of her husband. Though sinless and holy, she was a free agent, liable to be tempted and seduced, yea, hath God sold—Is It true that he has restricted you In using the fruits of this delightful place? This is not like one so good and kind. Surely there is some mistake. He insinuated a doubt as to her sense of the divine will, and appeared as "an angel of light" (2 Corinthians 11.
14-24. The Sentence. 14. And tlie Lord CtoA said unto the serpent—The Judge pronounces a doom first— on the ma'terial serpent, which is cursed above all creatures; from being a model of grace and elegance in formit has become the type of all that is odious, disgusting, and low [Leclerc, Rosenmuller]; or the curse has converted its natural condition into a punishment; it i. . now branded with infamy, and avoided with horror; next, on the spiritual Serpent—the seducer. Already fallen, he was to be still more degraded, and his power wholly destroyed, by the offspring of those he had deceived. 15. thy seednot only evil spirits, but wicked men. seed of the woman—the Messiah, or His Church. [Calvin, Hen»- STENBERO.] I will put enmity between thee and the woman—God can only be said to do so by leaving "the Serpent and his seed to the influence of tlieir own corruption; and by those measures wliich, pursued for the salvation of men, fill Satan and his angels with envy and rage." thou shalt bruise his heel—The serpent wounds the heel that crushes him; and so Satan would be permltt/Cd to afflict the humanity of Cu•isl, and bring suffering and persecution on His people. It shall bi-uise thy head—the serpent's poison is lodged in its head ; and a bruise on that part is fatal. Tlius, fatal shall be the stroke wliich .Satan shall receive from Christ ;- though, it is )in>bable, he did not first understand the nature and extent of his doom. IG. nnto the woman he said, 1 will greatly multiply thy sorrow—She was doomed as a wife and mother, to suffer pain of body and distress of mind. From being the helpmeet of man and the partner of liis aJI'ections, her condition would henceforth be that of humnle subjection. 17-19. nnto Adam he said—made to gain his liveliliood l)y tilling theground; but v.iiat be fore his fall he did with ease and pleasure, was hot to U
14), offering to lea<l her to the true interpretation. It was evidently from ner regarding him as specially sent on that errand—that, instead of being startled l)y the reptile's speaking—she received him as a heavenly messenger. 8. the woman said, We may eat of" the fViilt of the trees of the garden—In her answer. Eve extolled the large extent of liljerty they enjoyed in ranging at will amongst all the trees—one only excepted—with respect to which, she declared there was no doubt, either of tlie prohibition or the penalty. But there is reason to think that she had already received an Injurious impression; for in nsing the words—" lest ye die," Instead of "ye shall surely die"—she spoke as if the tree had been forbidden from some poisonous quality of its fruit. The tempter, perceiving this, became bolder In his a»sertions. 4. Ye shall nut aurelydte—he proceeded—not only to a-ssure her of GENESIS IV, V.
Birlli of Cain and Abd.
The Murder of Ahcl, shown in its being consumed by fire (see ch. 15. 17; Judges accomplished after it without painful and persevering exertion, till thou return unto tlie ground—man l:)ecame mortal; although he did not die the moment he ate the forbidden ft-uit—his body underwent a change, and that would lead to dissolution—the union subsisting between his soul and God having already been dissolved, he had become liable to all the miseries of this life, and to the pains of hell for ever. What a mournful chapter this
13. 20). 7. If thou doest well, shalt tltou not be accepted!—In the Margin it is, ".Shalt thou pot hn'^e the excellency?" which is the true sense of the words referring to the high privileges and authority belonging to the first-born in patriarchal times, sin lietit at the doorsin, f. e., a sin-offering—a common meaning of the word in Scripture—as in Hosea 4. 8; 2 Corinthians 5. 21; Hebrews 9. 28. The purport of the Divine rebuke to Cain was this, "Why art thou angry, as if unjustly treated? If thou doest well, i. e., wert innocent and sinless—a thankoflering would have been accepted as a token of thy dependence as a creature. Bvit as thou doest not well, i. e., art a sinner—a sin-offering is necessary, by bringing which thou wouldest have met with acceptance, and retained the honours of thy birth-right." This language implies that previous instructions had been given as to the mode of worship; Abel offered through faith (Hebrews is in the history of man '.jJt gives the only true account of the origin of all the physical and moral evils tliat are In the world—upholds the moral character of God; s*ows that man, made upright, fell from not being able to resist a slight temptation ; and becoming guilty and miserable, plunged all his posterity into the same abyss (Komans 5.
12). How astonishing the grace which at that moment gave promise of a Saviour; and conferred on her who had the disgrace of introducing sin—the future honour of introducing that Deliverer (1 Timothy 2. 15). 20. Adam called Iiis wife's name Eve—probably in reference to her being a mother of the promised Saviour, as well as of all mankind. 31. God made coats of skins—taught them to make these for themselves. This implies the institution of animal sacrifice, which was undoubtedly of Divine appointment, and instruction in the only acceptable mode of worship for sinful creatures, through faith in a Redeemer (Hebrews 9. 22). H-i. And God said, Beliold, the man is become as one of us—not spoken in irony as
11. 4). nnto thee slkall be his desire—The high distinction conferred by priority of birth is described, ch. 27. 29 ; and it was Cain's conviction, that this honour had been withdrawn from him by the rejection of his sacrifice, and conferred on his younger brother—hence the secret flame of jealousy, which kindled into a settled hatred, and fell revenge. 8. And Cain talked -^vith Abel liis brother Under the guise of brotherly familiarity, he concealed his premeditated purpose till a convenient time and place occurred for the murder (1 John 3. 12; 9. 10). 10. the voice of tliy brother's blood crieth unto me—Cain, to lulJ suspicion, had probably been engaging in the solemnities of religion where he was challenged directly from the Shechinah itself. 9. I know not—a falsehood. One sin leads to another. 11, 13. now art tliou cursed fi'oiii tite eartl»—A curse superadded to the general one denounced on the gi ound for Adam's sin. a fugitive—condemned to perpetual exile—a degraded outcast—the miserable victim of an accusing conscience. 13, 14-. And Cain said . . . My punishment Is greater than I can bear—What au overwhelming sense of misery; but no sign of penitence, nor cry for pardon, every one that flndeth mc shall slay mc—This shows that the population of the world was now considerably increased. 15. whosoever slayetli Cain—By a special act of Divine forbearance, the life of Cain was to be spared in the then small state of the human race, set a mark—not anj' visible mark or liran<l on his forehead, but some mgn or token of assurance that his life would be preserved. This sign is thought by the best writers to have been a wild ferocity of aspect, that rendered him an object cf universal horror and avoidance. 16. presence of tlie Lord—the appointed place of worship at Eden. Leaving it, he not only severed himself from his relatives, but forsook the ordinances of religion, probably casting off all fear of God from his eyes, so that the last end of this man Is worse than the first (Matthew is generally supposed, but in deep compassion. The words should be renderecj, "Behold, what has become (by sin) of the man who was as one of us! formed at first, in our image to know good and evil—how sad his condition now. and now, lest he put forth his hand, and take of the tree of life—This tree being a pledge of that immortal life with which obedience should be rewarded, he lost, on his fall, all claim to this tree; and therefore, that he might not eat of it, or delude himself with the idea, that eating of it would restore what he had forfeited, the Lord sent him forth from the garden. 34. placed . . . clierublm The passage should be rendered thus:—"And he dwelt between the cherubim at the East of the Garden of Eden, and a fierce fire or Shechinah unfolding itself to preserve tlie way of tlie tree of life." This was the mode of worship now established to show God's anger at sin, and teach the mediation of a promised Saviovir, as the way of life, as well as bf access to God. They were the same figures as were afterwards in the tabernacle and temple; and now, as then, God said, "I will commune with thee from between the cherubim" (Exodus 25. 22).
CHAPTEE IV.
Ver. 1-26. Birth of Cain and Abet.. 1. Eve said, I have gotten a man from the Lord i.e., "by the help of the Lord"—an expression of pious gr.atitude—and she called him Cain, i. e., "a possession," as If valued al)ove every thing else;. while the arrival of another son reminding her of the misery she had entailed on her offspring, led to the name Abel, i. e., eitlier wealvuess, vanity (Psalm 39. 5), or grief, lamentation. Cain and Abel were probably t ivins; and It is thought tliat, at this early
12. 45). land of Nod—of flight or exile—thought by many to have been Arabia Petrtea—which was cursed to sterility on his account. 17-33. builded a ci(y—It has been In cities that the human race has ever made the greatest social progress; and several of Cain's descendants distinguished themselves by their inventive genius in the arts. 19. Lamecli took unto him two wives—This is the first transgression of the law of marriage on record, and the practice of polygamy, like all other breaches of God's Institutions, has been a fruitful source of corruption and misery. 33, 34. Iiamech said unto his wives—This speech Is In a poetical form, probably the fi'agment of an old poem, transmitted to the time of Mo.ses. It seems to indicate that Ijamech had slain a man In self-defence, and jieriod, children were born in pairs (ch. .'5. 4). [Cat.vin.] Abel was a keep«^r of slice]) lit., " feeder of a (lock," which, in Oriental countries, always lufludes godts ivs well as sliecp. Aoel, though the younger, Is mentioned first, prol)al)ly on .account of the pre-eminence of his religious cliaracter. 3. in process of lime Ilcbrew, "at the end of days;" prot)ably on the Sabliath. brought . . . an offering u nto the Iiord—Botli manifested by the very act of offering their faith In the being of Ood, and In his claims to their reverence and worship; and had the Iiind of otlering been left to themselves, wliat more natural than tliat the one should bring "of the fruits of the ground;" that the other should bring "of the firstlings of his flock and the fat thereof." 4. the Iord had respect unto AI>el, not unto Cain, &c.—The words, " had respect its dri't Is to assure his wives, by the preservation of (^aln, that an unintentional, homlcUU, as lie only was, could be in no danger. 30. men liegan to call upon thenam« of ihc Lowl-rather, by the name of the Ijord. God's people, a name probably applied to them In contempt by the world, CHAPTER V. to," signify In Ilrhreiv—to look at any thing with a keen earnest glance; which has been translated—" kindle Into a Are," so that tlie Divine approval of Abel's offering was Ver. 1-.32. Gknkalooy op thk PATiiiAncils. 1. booh of tlic generation*—See ch. 11. i. Adam—used here e>lti«I
Wickedness of the World. GENESIS VI, VII. Noali builds an Ark a« tne name of the first man, or of the human race generrepented . . . grieved—God cannot change (Malao'.ii ially. 5. all tlie days ;. . . Adam lived—The most striking feature in this catalogue Is the longevity of Adam and his Immediate descendants. Ten are enumeratetl in direct succession whose lives far exceed the ordinary limits with which we are familiar—the shortest being 305, and the longest 930. It Is useless to inquire whether and what secondary causes may have coutriliuted to tills protracted longevity—vigorous constitutions, the nature of their dio't, the temperature and salubrity of the climate; or, finally, as this list comprises only the true worshippers of God— whether their great age might be owing to the better government of their passions, and the quiet even tenor; James 1.17); but, by language suited to our nnlure <ntd experience. He Is described as about to alter His visil;i(s procedure towards mankind—from being merciful r.n;l long-suflering. He was about to show Himself a God ui judgment; and, as that impious race had filled up tlie measure of their iniquities. He was about to introduce a terrible display of His justice (Ecclesiastes 8. 11). 8. But Noah found grace In the eyes of the Lord—lax'our. What an awful state of things when only one man or (jne family of piety and virtue was now existing among the professed sons of God! 9. Noah . . . Just . . . and perfect—not absolutely ; for since the fall of Adam no man has been free from sin except Jesus Christ. But as living by faith he was just (Galatians 3. 2; Hebrews 11. 7) and perfect—i.e., sincere in his desire to do God's will. 11. the earth Avas filled witli violence—In the absence of any well-regulated government it is easy to imagine what evils would arise. Men did what was right In their own eyes, and, having no fear of God, destruction and misery were in their waj'S. 13. And God said unto Noali— How startling must have been the announcement of the threatened destruction! There was no outward indication of It. The course of nature and experience seemed against the probability of its occurrence. The public opinion of mankind would ridicule it. The whole world would be ranged against him. Yet, persuaded the communication was from God, through faith (Hebrews 11. 7 , he set about preparing the means for preserving liinist-lf and family from the impending calamity. 1*. Blake thee an ark—ark, a hollow chest (Exodus 2. .3). gopher wood —probably cypress, remarkable for its durability, and abounding on the Armenian mountains, rooms—cabins or small cells, pitcli it within and without—mineral pitch, asphalt, naphtha, or some bituminous substance, which, when smeared over and become hardened, would make it perfectly water-tight. 15. And this is the fasliion—According to the description, the ark was not a ship, but an Immense house in form and structure lile tlie houses in the East, designed not to sail, but only float. Assuming the cubit to be inc's, the ark would be of their lives. Since we cannot obtain satisfactory evidence on these points, It is wise to resolve the fact Into the sovereign will of God. We can, however, trace some of the important uses to which, in the early economy of Providence, it was subservient. It was the chief means of reserving a knowledge of God, of the great truths of religion, as well as the Influence of genuine piety. So that, as their knowledge was obtained by tradition, they would be In a condition to preserve it in the greatest purity. 24:. And Enoch walked witli God—A common phrase In Eastern countries denoting constant and familiar intercourse, was not; for God took liim—In Hebrews U. 5, we are Informed that he was translated to heaven—a mighty miracle, designed to eft'ect what ordinary means of instruction had failed to accomplish—gave a palpable proof to an age of almost universal unbelief that the doctrines which he had taught (Jude H. 15) were true, and that his devotedness to the cause of God, and righteousness In the midst of opposition, was highly pleasing to the mind of God. 21. Enoch . . . begat Methuselah—This name signifies, "He dieth, and the sending forth," so that Enoch gave It as prophetical of the flood. It is computed that Methuselah died in the year of that catjistrophe. 26. Lantech—a difl'erent person from the one mentioned in preceding chapter. Like his namesake, however, he also spoke In numbers on occasion of the birth of Noah—j. c, "rest" or "comfort." "The allusion is, undoubtedly, to the penal consequences of the fall In earthly tolls and suf Terlngs, and to the hope of a De-
5f7 feet long, 91 feet 2 inches wide, and 47 feet 2 inches high —that is, three times the length of a first-rate man-of-war in the British navy. 16. A window—probablj' a sky - liverer, excited by the promise made to Eve. That this expectation was founded on a divine communication we infer from the Importance attached to it and the confidence of Its expression." |Petek Smith.] 32. Noah was five hnndi-ed years old : and . . . l>egat—That he and the other patriarchs were advanced in life ere children were born to them, is a difliculty accounted for probably fiom the circumstance that Moses does not here record their first-born sons, but only the succession from Adam '.nrough Setli to Abraham. light, formed of some transparent substance vinkuown. in a cubit shalt thou finisli it above—a direction to raise the roof in the middle, seemingly to form a gentle slope for letting the water run ofl". 17-22. And, behold, I, even I, do bring a flood—The repetition of the announcement was to establish its certainty (ch. 41. 32 1. Whatever opinion may be entertained as to the operation of natural laws and agencies in the deluge, it was brongi't on the world by God as a punishment for the enormoiiS wickedness of its inhabitants. 18. But with tliee will I establish my covenant—a special promi.se of deliverance, called a covenant, to convince him of the confidenco » to be reposed in it. The substance and terms of. this covenant are related between v. 19 and 21. 22. Thus did Noah —Hj3 began without delay to prepare the colossal fabric, and in every step of his progress faithfully followed tlio Divine directions he had received.
CHAPTER VI.
Ver. 1-22. Wickedness of the World. 3. the sons •f God saw the daughters of men—By the former is meant tlie family of Seth, who were professedly religious; by the latter, the descendants of apostate Cain. Mixed marriages between parties of opposite principles and practice were necessarily sources of extensive corruption. The women, In-eligious themselves, would, as wives and CHAPTER VII. mothers, exert an influence fatal to the existence of religion in their household, and consequently the people of that later age sank to the lowest depravity. 3. liesh
Ver. 1-24. Entrance into the Akk. 1. And the I-o>'ti said unto Noah, Come tliou and nil thy house Into Ihe ark-Tlie ark was flnished; and he now, in the spirit of implicit faith, which had influenced his whole conduct, waited for directions from God. 2, 3. Of every clenn beast . . . fowls—pairs of every species of animals e.X' pi l the tenants of the deep were to be taken for the preservautterly, hopelessly deba,scd. And tl»e Lord said, My Spirit shall not always strive—Christ, as God, had by His Spirit Inspiring Enoch, Nonh, and perhaps other prophets (1 Peter 3. 2f); 2 Peter 2. 5; Jude 14), preached repentance to the antediluvians ; but they were incorrigible, yet his days shall he an Iiundred and twenty years—It is probable that the corruption of the world, which had now reached Its height, had been long and g-rndually Increasing, and this idea receives support from the long respite granted. 4. giants—the term in Hebrew Implies not so much the Idea of great stature as of recktion of their respective kinds. This was the general rule of admission, only with regard to those animals wliicli are styled "clean," three pairs were to lie taken, whether of beasts or birds; and tlie reason "(vas that their rapiil multiplication was a matter of the highest importance, when the earth should be renovated from their utility either as articles of food or as employed in the service of lehs ferocity, impious and daring characters, who spread devastation and carnage far and wide. 5, 6. God saw it.
Asaunging of the Waters. GENESIS VIII, IX. Departure from the A. k, man. But what was the iisp of the seventli? It was iiianifostly reserveil for sacrifice; and so that both Juriug Noah's residence in the ark, and after his return to dry land, provision was made lor celebrating the rites of worship according to the religion of fallen man. He did not, like many, leave religion behind. He provided for it ilnring his protracted voyage. 4. For yet seven rtnys— A week for a world to rep(^nt! What a solemn pause! of their return being nearly twice as long a.s that of their ri.se. 6. at the end of forty days—It is easy to imagine the ardent longing Noah and his family must have felt to enjoy again the sight of land as well as breathe the fi'i-sh air; and it was perfectly consistent with faith and patience to make inquiries, wheiher the earth was yet ready. 7. And he sent forth a raven—The smell of carrion would allure it to remain if the earth were in a habitable state. But it kept hovering about the spot, and, being a solitary bird, probably perched on the covering. 8-11. Also he sent forth a dove—A bird flying low and naturally disposed to return to the place of her abode 10. again lie sent forth a dove—Her flight, judging by the time she was abroad, was pursued to a greafdistance, and the newly-plucked olive leaf, she no doubt, by supernatural impulse, brought in her bill, aflbrded a \velcome proof that the declivities of the hills were clear. 12. he
J)id tliey laugh and ridicule liis folly still? He whose eyes saw, and whose heart felt the full amount of human inicjuity and perversencss, lias told us'of their reckless disi'egard (Luke 17. 27). 9. There went In two and two —Doubtless they were led l)y a Divine impulse. The number would not be so large as at first sight one is apt to imagine. It has been calculated that there are not more tlian three hundred distinct species of beasts and birds, tlie immense varieties in regard to form, size, and colour, being traceable to the influence of climate and other circumstances. 16. and the Lord shnt ]kim in lit., "covered hhn round about." The " shutting him in " intimated. . . sent forth the dove s which returned not . . . any more—In these results, we perceive a wisdom and prudence far superior to the inspiration of instinet^—we discern the agency of God guiding all the movements of this bird for the instruction of Noah, and reviving the hopes of his household, olher seven days—a strong presumptive proof that Noah observed the Sabbath during his residence in the ark. 13, 14. Noah removed the covering of the arlt—probably only as much of it as would afford him a prospect of the earth around. Yet for about two months he never stirred from his appointed abode tliat he had become the special object of Divine care and protection, and that to those without the season of grace was over (Matthow 25. 10). 17. the waters Increased, and hare up tlic arlc—It seems to have been raised so gradually as, perhaps, to be scarcely perceptible to tlie inmates. 20. Fifteen dibits upward . . . and tlie iiionntaiiis were covered—twenty-two and a-half feet above the summits of the highest hills. The language is not contill he had received the express permission of Goil. We should watch the leading of Providence to direct us in every step of the journey of life. sistent with the theory of a partial deluge. 21. all flesh died . . . fowl . . . cattle, and . . . creeping thing—It has been a uniform principle in the Divine procedure, when judgments were abroad on the earth, to include every thing connected with the sinful objects of His wrath (ch. 19. 25; Exodus 9. 6). Besides, now that the human race were reduced to one single family, it was necessary that the beasts should be proportionally diminished, otherwise by their numbers they would have acquired the ascendancy, and overmastered the few that were to re-people the world. Tluis goodness was mingled lo-2'2. Departukb from the Ark. 15, 16. And God spake . . . Go fortli—They went forth in the most orderly manner—the human inmates first—then each species "after their kinds," according to their families, implying that there had been an increase in the ark. 20. Noah builded an altar—W., "a high place"—probably a mound of earth, on which a sacrifice was ottered. There is something exceedingly beautiful and interesting to know that the first care of this devout patriarch was to return thanks for the signal instance of mercy and goodness which he and his family had experienced, took of every clean beast, and . . . fowl—For so unparalleled a deliverance, a special acknowledgment was due. 21. The Liord smelled a sweet savour—The sacrifice ofl'ered by a righteous man like Noah in faith, was acceptable as the most fragrant incense. Lord said in his heart—same as "I have sworn that tJie waters of Noah should no more go over the earth" (Isaiah 54.9). "for," i.e., "tliough the imagination is evil;" instead of Inflicting another destrnctive flood, I shall spare them—to enjoy the blessings of grace, through a Saviour. a'-3. Wlille the earth remalneth—The consummation as intimated in '2 Peter witli severity; the Lord exercises judgment in wisdom, and in wrath remembers mercy. 24:. an hundred and fifty days—a period of five months. Though long before that every living creature must have been drowned, such a lengthened continuance of tlie flood was designed to manifest God's stern displeasure at sin and sinners.
Tliink of Noah during such a crisis. We learn (Kzekicl U. H) that he was a man who lived and breatheil habitually in an atmosphere of devotion; and having in tlie exercise of this high-toned faith made God his refuge, he did not fear "though the waters roared and were troubled hough the mountains shook with the swelling thereof."
CHAPTER VIII.
3. 7, does not frustrate a promise which held goo<l only during tlie contixiuance of that system. There will be no flood between this and that day, when the earth therein shall be burnt up. [Chalmers.]
V('r.l-14, Assuaging OF THE Waters. 1. God rcmemliered Noah—The Divine purpose In this awful dispensation liad been accomplished, and the world had un<li'rgono those clianges necessary to fit it for becoming tlie residence
CHAPTER IX. of man under a new economy of providence, every living thing ... in the arU—A beautiful illustration of Mattlicw 10. '2fl. and God made a wind to pans over the enrlli—Though the Divine will could have dried up the Ver. 1-7. Covenant. 1. And God blessed Noah— Here
Is republished the law of nature that was aiinoun(^ed to Adam, consisting as It originally did o' several parts. lifjuid mass In an Instant—the agency of a wind was employed (Psalm 101. 4)—prol)al>ly a ?iot wind, which, by Ite fruitful, Ac.—The first part relates to the transmission of life, the original blessing being re-nnnounced In the very same words In which it had been promi.st'd at first. 2. And the fear of you and the dread of you—the second re-establishes man's dominion over the inferior animals; It was now founded not as at first in love and kindness, but In terror; this dread of man prevails among rapl<l evaporathm, would again absorb one portion of the waters into the atmosphere; and by which, the other
be gradually drained oflT by outlets beneath.
4. seventh month—of the year—not of the flood—which histed only five months, rested-evidently indicating a calm and gentle motion, upon tlie mountains of Ararat—or Armenia, as the word is rendered (2 Kings 19. all the stronger as well as the weaker memliers of Iho animal tribes, and keeps away from his haunt.t nil Imt those employed In his service. 3. Kvcry moving thing that llvetli shall be meat for you—the third part concerns the means of «i(4'^(7uim,f/ life; man was for the first time, it would seem, allmrfii the usi of animal food, Tut the grant was accompanied wllli oiurcstrlcllon. 'I. Hut flesh . . . the blood . . . shall ye not eat—The solo lu< ri7; Isaiati 37. IIS). The mountain which tradition points to' as. tlie one on which the ark rested. Is now called Ara Dagh—the flnger mountain. Its summit consists of two p,.,il;s—the higher of which Is 17,7.50 f(!et, and the other
):i,r20 above the l(!V(d of the sea. 5. Anil the waters deci enseil continually—The decrease of the waters was for wise reasons exceedingly slow and gradual—the period
THE UANKS OF TllK JOUJUAN.
GWs Covenant signified by the Itaiabow, GENESIS X, XI. Confusion of Tomjwx. t«iuion of tlii« prohibition was to prevent these excesses these quarters the early descend.ants of Japhetli had their settlements, tt. sons of Ham—emigiated southward, and their settlements were—that of Cush in Arabia, of Canaan in the country known by his name, and Mizraim in Egypt Upper and Lower. It is generally thought that his father accompanied him, and personally superintended the formation of the settlement, whence Egypt was called "the land of Ham." 8. Nimrod—mentioned as eclipsing all his family in renown. He early distinguished himself V)y his daring and successful prowess in hunting wild beasts. Jy those useful services he earned a title to public gratitude; and, having eslalilished a permanent ;uscendancy over the people, he founded the lirsl kingdom in the world. 10. the beginning of his kiiig- «lom—Thii kingdom, of course, though then considered great, would be comparatively limited in extent, and the towns but small forts. 11. Out of that land went forth Asshur—or, as the Margin has it, "He (Nimiod) at the head of his army went forth into Assyria," i. e., he pushed his conquests into that country, and biillded Nineveh —opposite the town of Mosul, on the Tigris, and the other towns near it. This ni.id into .Assyria was an inviision of the territories of Shem, and hence the name " Nimrod," signifying "rebel," is supposed to have been conferred on him from his daring revolt against the Divine distribution. 31. Unto Shem—The historian introduces him with marked distinction as "the father of Eber," the ancestor of the Hebrews. 33. Aram—in the general division of the earth, the countries of Armenia, Mesopotamia, and Syria, fell to his descendants. 34. Arpliaxad —The settlement of his posterity was in the extensive valley of Sliinar, on the Tigris, towards the southern extremity of Mesopotamia, including the country of Eden and the region on the cast side o;' the river. 35. Feleg; for in his days was tlie eartli divided—After the flood (ch. 11. 10-16) the descendants of Noah settled at pleasure, and enjoyed the iroduce of the undivided soil. But according to Divine instruction, made probably through Eber, who seems to have been distinguished for piety or a prophetic character, the earth was divided, and his son's name, "Peleg," was given in memory of that event. See Deuteronomy 32. 8; Acts 17, 2(i. 33. These are tlie families of the sons of Noah after their generations, in their nations, &c.—This division was made in the most orderly manner; and the inspired historian evidently intimates that the sons of Noah were ranged according to their nations, and every nation ranked by its families, so that every nation had its assigned territory, and in every nation the tribes, and in every tribe the families, were located by themselves. . lit cannibal ferocity in eating flesli of living animals, to which men in the earlier ages of the world were liable. 5. surely your tilood of j'our llve« will I require—The fourth part establishes a new power {ov protcclinr/ IHu—the Institution of the civil niiigistrate (Romans 13. -1), armed with public and official authority to repress the commission of violence and crime. Such a power had not previously existed in patriarchal society. 6. Wlioso skeddetK man's blood . . . for in tlie imajcc of God mnde he man—It is true that image lias been ii\,jureil by the fall, but it is not lost. In this view, a high value is atta'^hetl to the life of every luan, even the poorest and humblest, and an awful criminality is involved in the destruction of it.
8-29 Rainbow. 13. I do set my bow In the clond
Set, I. e., constitute or appoint. This common and familiar phenomenon being made the pledge of peace, its appesirance when showers began to fall would be welcomed with the liveliest feelings of joy. 30. And Nonli . . . planted a vineyard—Noah had been probably bred to tlie culture of the soil, and resumed that employment on leaving the aik. 31. And lie drank of tUe ivine, and «R-S drunken—perhaps at the festivities of the vintage season. This solitars' stain on the character of so eminently pious a man must, it is believed, have been the result of age or inadvertency, a*. This incident could scarcely have happened till twenty years after the flood; for Canaan, wliose conduct was more offensive than that even of his father, was not born till after tluit event. It is probable that there is a long interval included between these verses, and that this prophecy, like tha t of Jacob on his sons, was not uttered till near the close of Noah's life, when the prophetic spirit came upon him; this presumption is strengthened by the mention of his death immediately after. 25. Cursed be Canaan—this doom has been fulfilled in the destruction of the Canaanites—in the degradation of Egj-^)t, and the slavery of the Africans, the descendants of Ilam. 86. Blessed be tlie Lord God of Sliem—rather, " Blessed of Jehovah, my God, be Shem," —an intimation that the descendants of Shem should be peculiarly lionoured in the service of the true God—His Cliiirch being for ages established amongst them (the Jews), and of them concerning the flesh Christ came. They got possession of Canaan, the people of that land being made their "servants " either by conquest, or, like the Gibeonltes, by submission. 37. God sliall enlarge Japheth—pointing to a vast increase in posterity and possessions. Accordingly his descendants have been the most active and enterprising, spread over the best and largest portion of the world, all Europe and a considerable part of Asia, he shall dwell in tlie tents of Shem— CHAPTER XI. prophecy being fulfilled at the present day, as in India British Government is established, and the Anglo-Saxons being in the ascendant from Europe to India, from India over the American continent. What a wonderful prophecy in a few verses ! Isaiah 46. 10; 1 Peter 1. 25.
Ver. 1-32. Confusion of Tongues. 1. the whole earth was of one language—The descendants of Noah, united by the strong bond of a common language, lH»d not separated, and notwithstanding the Divine command to replenish the earth, were unwilling to separate. The more pious and well-disposed would of course obey the Divine will; but a numerous body-^seemingly the aggressive horde menticmed (ch. 10. 10), determined to please themselves by occupying the fairest region thej' came to. 3. land of Shinar—the fertile valley watered by the Euphrates and Tigris was chosen as the centre of their union and the seat of their power. 3. brick—there being no stone in that quarter, brick is and wafe the only material used for building, as appears in the mass of ruins which at tiie Birs Nimroud may have been the very town formed by those ancient rebels. Some of these are sun-dried—otliers burnt in the kiln and of different colours, slime—bitumen, a mineral pitch, which, when hardened, forms a strong cement, commonly used in Assyria to this day, and forming the mortar found on the burnt-brick remains of antiquity. 4. a tower whose top may reocli unto heaven—a common figurative expression for great height (Deuteronomy 1.28; 9.1-6). 6. now nothing will be restrained from them—an apparent admission that the design was practicable, and would have been executed but for the Divine interposl*
CHAPTER X.
Ver. 1-32. Genealogies. 1. sons of Woah—The historian has not arranged this catalogue according to seniority of birth; for the account begins with the descendants of Japheth, and the line of Ham is given before that of Shem, though he is expressly said to be the youngest or younger son of Noah ; and Shem was theelderbrotherof Japheth (v.
21), the true rendering of that passage, generations, &c. the narrative of the settlement of nations existing in the time of Moses, perhaps only the principal ones ; for though the list comprises the sons of Shem, Ham, and Japheth, all their descendants are not enumerated. Those descendants, with one or two exceptions, are described by names indicative of tribes and nations, and ending in the Hebrew im, or tlie English Ue. 5. the isles of the Gentiles— phra.se by which the Hebrews described all countries which were accessible by sea (Isaiah 11. 11 ; 20. 6; Jeremiah
2&. 22). Such In relation to them were the countries of Europe, the peninsula of Lesser Asia, and the region lying on the east of the Euxlne. Accordingly, it was in Ccdl to Abram. GENESIS XII. XIII. Return from Eyyyt. tion. lest wc he scattered—To build a city and a town was no crime; but to do tliis, to defeat llie counsels of heaven by attempting to prevent emigration, was foolisii, wicked, and justly offensive to God. 7. coiifouiid their language lit., their lip; it was a failure in utterance, occasioning a difference in dialect which was intelligible only to those of the same tribe. Thus easily by God their purpose was defeated, and they were compelled to the dispersion they had combined to prevent. It is only from the Scriptures we learn the true origin of tlie different nations and languages of the world. By one miracle of tongues men were dispersed, and gradually fell from true religion. By another, national barriers were broken down—that all men might be brought back to ihe family of God. 38. XJr (now Orfa)—i. e., light, or fire. Its name probably derived from its being devoted to the rites of fire-worship. Terah and his family were equ.ally infected with that idolatry as tlie rest of the inhabitants (Joshua from the monuments of that country that at the tij.ie of Abram's visit a monarchy had existed for several centuries. The seat of government was in the Delta, the most nortliern part of the country, the very quarter in which Abram must have arrived. They were a race of shepherd kings, in close alliance with the people of Canaan. 15. tlie woman was taken into Pliaraoh's hoxise—Eastern kings have for ages claimed the privilege of taking to their harem an unmarried woman whom they like. The father or brotlier may deplore the removal as a calamity, but the roya7 rlgnt is m-ver resisted nor questioned. 16. he entreattxl Abram well for her sake—The presents are jr.st what one pastoral chief would give t<» another. 18-20. He.e is a most humiliating rebuke, and Abram deser\cd it. Had not God interfered he might have been (.empted to stay in Egypt, and forget the promise (Psalm 105. 1:5, lo). Often still does God rebuke His people and remind them through enemies that this world is not th .Ir rest.
24. 15). 31. Sarai Uls daugliter-in-law—the same as Iscah, grand-daughter of Terah, probably by a second wife, and by early usages considered marriageable to her uncle Abralram. and tliey came unto Haran—two days' journey South-South-East from Ur, in the direct road to the ford of the Euphrates at Rakka, the nearest and most convenient route to Palestine.
CHAPTER XIII.
Ver. 1-18. Retckn fkom Egypt. 1. went up . . . soutJi —Palestine being a highland country, the entrance from Egypt by its southern boundary is a continual ascent. 3. T-ery rich—compared witli the pivstoral tribes to which Abraham belonged. An Arab slieick is considered rich who has a liundred or two hundred tents, from sixty to a hundred camels, a thousand sheep and goats respectively. And Abraham being very rich, must have far exceeded that amount of pastoral property. "Gold and silver" being rare among these people, his probably arose from the sale of his produce in Egypt. 3. went on hia journeys—his pro^'ess would be by slow marches and frequent encampments, as he had to regul.ate his movements by the prospect of water and pasturage, unto tlie place
CHAPTER XII.
Ver. 1-20. Call to Abkam. 1. Now tlie Lord lind said unto Abram—It pleased God, who has often been found of them who sought him not, to reveal himself to Abraham perhaps by a miracle; and the conversion of Abraham is one of the. most remarkable in Bible history. Get tUee out of tliy country—His being brought to the knowledge and worship of the true God had probably been a considerable time before. Tliis call included two promises: the lirst, showing the land of his future posterity; and the second, tliat in his posterity all the earth was to be blessed. Abraham obeyed, and it is frequently mentioned in the New Testament as a striking instance of his faitli (Hebrews 11. 8). 5. into the land of Canaan. . . between Beth-el and Hal—"a conspicuous liill—its topmost summit resting on the rocky slopes below, and distinguished by its olive groves—ollcriiig a natural base for the altar and a fitting shade for the tent of the patriarch." [Stanley.] 4. there Abram called on tJ»e name of the liord—he felt a strong desire to re-animate liis. . . tliey came—with his wife and an orphan nepliew. Abram reached his destination in safety, ,an<l thus tlie faiih and piety on the scene of his former worship: It might be to express humility and penitence for his misconduct in Egypt, or thankfulness for deliverance from perils—to embrace the first opporluiiity on returning to Canaan of leading his family to renew allegiance to God, and offer the typical sacritices which pointed to the blessings of the promise. 7. And there was a strife—Abraham's cliaracler appears here in a most amiable light. Having a st rong sense of religion, lie was afraid of doing anything tliat might tend to injure Its character or bring discredit on Its name, and he riglitly judged that such unhappy efl'ects would he produced if two persons whom nature and grace had so closel.v connoted should come to a rupture. Waiving his right to dictate, he gave the freedom of choice to Lot. The conduct of Abraham was not only disintercste<l and peaceable, but generous and condi'- first promise was made good. 6. tUe place of Sicliem or Shechem, a pastoral valley then unoccupied (cf. ch,
33. IS), plain of Moreh—rather, the "terebinth tree" of Moreh, very common in Palestine, remarliable for its wide-spreading brandies and its dark green foliage. It is probable that in Moreh tliere was a grove of these trees, whose inviting shade led Abram to clioose it for an encampment. 7. Unto thy seed will I give this land— God was dealing with Abram not in his private and personal capacity merely, but with a view to liigh and important interests in future ages. Tliat land liis posterity was for centuries to inhaliit as a peculiar people; the seeds of Divine knowledge were to be sown tlierc for the benefit of all mankind; and considered in its geograpliical situation,.it was chosen in Divine wisdom the lUtest of all lands to serve as the cradle of a Divine revelation scciidiiig In an extraoidiiiary degree, cxemplijying the S<-ripture precepts, Matthew 0. 3'2; Homans 12. 10, 11 ; Pliilippians 2.4. 10. Lot lifted up his eyes—Travellers describe that from the top of this hlH, a little "to the cast of Bethel," tlu-y can see the Jordan, the broad meadows on either bank, and the waving line of verdure which marks the course of the stream. 11. Tlieu Lot chose lilm all tlie plain—a choice excellent in a worldly point of view, but most iiu-xpedlent for his best Interests. Ho seems, though a good man, to have been too much under the inlluence of a selfish and covetous spirit : and how man.v, alas! Imperil the good of their souls lor ti.e i.rospecl of worldly advantage. 1*, l.'i. I-itt up now thine eyes . . . all the land which thou seest—so extensive a survey of the country, in <M liircctioiix, can be obtained from no other point in the neighbourhood; and those plains and hills, then lying desolate before theoyes of the designed for the whole world, and there bullded he an altar unto the I>ord—By this solemn act of devotion lie made an open profession of his religion, establislied tlie worship of the true God, and declared his faith in tlie pi'oniise. 10. there was a famine . . . antl Abram went tlown into Egypt—flid not go back to the place of his n.-itivity, as regretting his pilgrimage an<l despising tlie promised land (Hebrews 11. iri), but witl'idrew for a while into a neighbouring country. H-13. Saral's complexion, coming from a mountainous country, would be fresh and fair compared witli tlie faces of Egyptian women whicli were sallow. Tlie counsel of Abram to her was true in words, but it was a deception. Intended lo give an impression that she was no more tlian iiis bister. His conduct was culpalile and Inconsistent with his character as a servant of fjoil : it sliowe<l a reliance on woildly policy more th.'in ii trust In the promise; and he not only sinned himself, but tempted .Sarai to sin also. solitary iiatriarch, were to be peopled with a mighty nation " like the dust of the earth in number," as they were II, when Abram wag come Into Kgypt.—It appears 24 in Holo:non's time (1 Kings 4. 20). 18. plain of Olamrc hoi taken Prisoner. GENESIS XIV, XV, XVI, Bestovment of Hagar.
, . . built . . . an altar—grove of Mamre—the renewal of the promise was acknowledged by Abram by a fresh tribnto of devout gratitude. the Lord—a phrase used, when connected with a vlsioii, to denote a prophetic message. Fear not, Abram—When the excitement of the enterprise was over he had become a prey to despondency and terror at the probable revengd that might be meditated against him. To dispel his fear, he was favoured with this gracious announcement. Having such a promise, how well did it become him, and a 1 God's people who have the same promise, to dismiss their fears, and cast their liurdens on the Lord (Psalm 27. 3). a. liord God, tvhat wilt thou give!—To his mind the declaration, "I am thy exceeding great reward," had but one meaning, or was viewed but in one particular light, as bearing on the fulfilment of the promise, and he waa
CHAPTER XIV.
Ver. 1-24. War. 1. And it came to pass—Tliis chapter presents Abram in the unexpected character of a warrior. The occasion was this: The king of Sodom and the kings ol the adjoining cities, after having been tributaries for twelve years to the king of Elam, combined to throw off his yoke. To chastise their rebellion, as he deemed it, Chedorlaomer, with the aid of three allies, invaded the territories of the refractory princes—defeated them in a pitched battle, where the nature of the ground favoured his army (v. 10), and hastened in triumph on his homeward march, with a large amount of captives and booty, though merely a stranger. 13. they took Lot . . . and Ills goods, and departed—How would the conscience of that young man now upbraid him for his selfish folly and ingratitude in withdrawing from his kind and pious relative! "Whenever we go out of the path of duty, we put ourselves away from God's protection, and cannot expect that the choice we make will be for our lasting good. 13. there came one that had escaped—Abram might have excused himself from taking any active concern in his still experiencing the sickness of hope def Hrred. Eliezer of Damascus . . , one born in my Iionst; is mine lictr —According to the usage of Nomadic tribes, his chief confidential servant would be heir to his possessions -iiid honours. But this man could have become his son only by adoption; and how sadly would that have come short of the parental hopes he had been encouraged to entertain ! His language betrayed a latent spirit of fretlulnoss, or perhaps a temporary failure in the very virtue for which he is so renowned—an absolute submission to God's time as well as way of accomplishing His promise.
4r. Tills shall not be thine heir—To the first part of his address no reply was given; but having renewed it In a spirit of more becoming submission, "whereby shall I know that I shall inherit it," he was delighted by a most explicit promise of Canaan, which was Immediately confirmed by a remarkable ceremony. 9-12. Take ine an heifer, &c.—On occasions of great Importance, v/hen two or more parties join in a compact, they either oliserve precisely the same rites as Abram did, or, where they do not, they invoke the lamp as their witness. According to these ideas, which have been from time immemorial engraven on the minds of Eastern people, the Lord himself condescended to enter into covenant with Abram. The patriarch did not pass between the sacrifice, and the reason was that in this transaction he was bound to nothing. He asked a sign, and God was pleased to give him a sign, by ^Yhich, according to Eastern ideas, he bound himself. In like manner God has entered into covenant with us; and in the glory of the Only Begotten Son, who passed through between God and us, all who believe have, like Abram, a sign or pledge in the gift of the Spirit, whereby they may know that they shall inherit the heavenly Canaan.
" brother," i. e., nephew, who little deserved that hesliould Incur trouble or danger on his account. But Abram, far from rendering evil for evil, resolved to take immediate measures for the rescue of Lot. 14. And when Abram heard that his brother wa« taken cajitive, lie armed his trained servants—domestic slaves, such as are common in Eastern countries still, and are considered and ti-ei Ued as members of the family. If Abram could spare three liundred and eighteen slaves and leave a sufficient number to take care of the flocks, what a large establishment lie must have had. 15, 16. he divided himself . . . by night—This war between the petty princes of ancient Canaan is exactly the same as the frays and skirmishes between Arab chiefs in the present day. When a defeated party resolve to pursue the enemy, they wait till they are fast asleep—then, as they have no idea of posting sentinels, they rush upon them from diiierent directions, strike down the tent poles—if there is any fight at all, it is the fray of a tumultuous mob—a panic commonly ensues, and the whole contest is ended with little or no loss on either side. 18. Melcliizedck—This victory conferred a public benefit on that part of the country; and Abram, on his return, was treated with high respect and consideration, particularly by the king of Sodom and Melchizedek, who seems to have been one of the few native princes, if not the only one, who knew and worshipped, "the Most High God," whom AbrarA served. Tills king who was a type of the Saviour (Hebrews 7. 1), came to bless God for the victory which had been won, and in the name of God to bless Alsram, by whose arms it had been achieved—a pious acknowledgment which we should Imitate on succeeding in any lawful enterprise. 20. hi gave him tithes of all—Here
CHAPTER XVI.
Ver. 1-16. Bestowment OF Hagar. 1. 5ro%vSarai . , . had a handmaid—a female slave—one of those obtained in Egypt. 3. Saral . . . gave her to . . . Abram to be his wife—wife is here used to describe an inferior, though not degrading relation, in countries where polygamy prevails. In the case of these female slaves, whicli are the personal property of his lady, being purchased before her marriage or given as a special present to herself—no one can become the husband's secondary wife without her mistress' consent or permission. This usage seems to have prevailed In patriarchal times ; and Hagar, the slave of Sarai, of whom she had the entire right of disposing, was given by her mistress' spontaneous olfer, to be the secondary wife of Abram, in the hope of obtaining the long-looked for heir. It was a wrong step—indicating a want of simple reliance on God—and Sarai was the first to reap the bitter fruits of her device. 5. And Sarai said
Is an evidence of Abram's piety, ps well as of his valour; for it was to a prie.st or official mediator between God and him, that Abram gave a tenth of the spoil—a token of his gratitude and in honour of a Divine ordinance (Proverbs 3.9). iil. the King of Sodom said . . . Give me the persons—According to the war customs still existing among the Arab tribes, Abram might have retained the recovered goods—and his right was acknowledged by the king of Sodom. But with honest pride, and a generosity unlinown in tliat part of the world, he replied with strong phraseology common to tlie East, " I have lifted up mine han<l {i.e., I have sworn unto the Lord), that I will not ake from a thread even to a sandal-thong—that I will not take any thing that is thine, lest thou shouldst say, I have made Abram rich."
. . . My wrong be upon thee—Bursts of temper, or blows, as the original may bear, took place, till at length Hagar, perceiving the hopelessness of maintaining the unequal strife, resolved to escape from what had become to her In reality, as well as In name, a house of bonrtnge. 7. And the angel of the Lord found her by a fountain—This well, pointed out by tradition, lay on the side of the caravan road, in tlie midst of Sliur, a sandy desert on the west of Arabia PetraMi, to the extent of 1511 miles, between Palestine and Egypt, By taking that direction, she seems to have Intended to return to her relatives in that country, CHAPTER XV.
Ver. 1-21. Divine Encouragement. 1. After these tilings—the conquest of the Invading kings, the word of Renewal of the Covenant GENESIS XVII, XVIII. Enlertainmenl of Angd».
18. O tljat Ishmael might live before thee—natural solicitude of a parent. But God's thoughts are not as man's thoughts. 19, ao. The blessings of the covenant aie reserved for Isaac, but common blessings were abundantly promised to Ishmael; and though the visible Church did not descend from his family, yet per.sonally he might, and it is to be hoped did, enjoy its benefits.
Nothing but pi ide, passion, and sullen obstinacy, could havedilven .any solitary person to brave the dangers of sucii an inhospitable wild ; and slie must have died, had not the timely appearance and words of the angel recalled her to reflection and duty. 11. Ishmael—Like other Hebrew names, this had a signification, and it is made up of two words—" God hears.' The reason is explained. 1:3. lie will S»e a wild man—Zi7., a wild ass man, expressing how the wlldness of Ishmael and his descendants reseml)les that of the wild ass. liis Uaiid ivill be against every man—ilescriptive of the rude, titrbulent, and plundering character of the Arabs, dwell in tlie presence of nil his bretliren—dwell, i. e., pitch tents; and the meaning is that they maintain tlieir independence in spite of all attempts to extirpate or subdue them. 13. called tUe name—c-ommon in ancient times to name place* from circumstances; and the name given to this well was a grateful recounitiou of God's gracious appearance iu the hour of her distress.
CHAPTER XVIII.
Ver. 1-8. Entektainment of Angels, 1. the Iord appeared—another manifestation of the Divine presence, more familiar than any yet narrated ; and more like that in the fulness of time, when the Word was made flesh, plains of Mamre—rather, terebinth or oak of Mamre— tall-spreading tree or grove of trees, sat in the tent dooi —the tent itself being too close and sultry at noon, the shaded open front'is usually resorted to for the air that may be stirring. 3. lift up his eyes . . . and, lo, three men—Travellers in th.at quarter start at sunrise and continue till midday, when they look out for some restingplace, he raji to meet them—When the visitor is an ordinary person, they merely rise ; tut if of superior rank, the custom is to advance a little towards the stranger, and after a very low bow, turn and lead him to the tent—putting an arm round his waist, or tapping him on the shoulder as they go, to assure him of welcome. 3. My Lord, if now I liave found favour—The hospitalities offered are just of the kind that are necessary and most grateful, the refreshment of water, for feet exposed to dust and heat by the sandals being still the first observed amongst the pastoral people of Hebron. 5. for tlierefore are ye comeNo questions Avere asked. But Abraham knew their object by the course they took—approaching directly ia front of the chief shcick's tent, which is always distinguishable from the re.st, and thus showing their wish to be his guests. 6. Abraltam hastened . . . unto Sarah
CHAPTER XVII.
Ver. 1-27. Renewal OF THE Covenant. 1. Abram . . . ninety years old and nine—Thirteen years after the birth of Ishmael. During that interval he had enjoyed the comforts of con\munlon with God, but had been favoured with no special revelation as formerly, probably on account of his hasty and blameable marriage with Ilagar. Uie Lord ajijieared—some visible manifestation of the Divine presence, probably the shecliinah or radiant glory of overpowering efl'ulgence. I am the Almigltfy God the name by which He made himself known to tlie patriarchs (Exodus G. 3), designed to convey the sense of "allsutticient" (Psalm 5, 0; 73. 25). walk . . . and be . . . perfect—uprigl)t, sincere (Psalm 61. 6) in heart, speech, and behaviour. 3. Abram fell on his face—the attitude of profoundest reverence assumed by Eastern peojile. It consists in the prostrate body resting on the hands and knees, with the face bent till the forehead touclies the ground. It is an expression of conscious humility and profound reverence. 4:. my covenant is with thee—renewed mention is made of it as the foundation of the communication that follows. It is the covenant of grace made with nil who believe in the Saviour. 5. but thy name shall be Abraham—In Eastern countries a change of name is an advertisement of some new circumstance in the hi.st()ry, rank, or religion of the individual who bears it. The change is made variously, by the old name being entirely dropped for the new, or by conjoining the new witli the old, or sometimes only a few letters are in Berted, so that the altered form may express the dill'erence in the owner's state or prospects. It is surprising how soon a new name is known and its import spread through the country. In dealing with Abraham and Sarai, God was pleased to adapt His procedure to the ideas and customs of the country and age. Instead of Abram, "a high father," he was to be called Abraliam, father of a nuillitude of nations (Revelation 2. 17). 6-8. I will give unto thee . . . the land—It had been previously promised to Abraham and his posterity (ch. 15. IS). Here it is prf)mised as an "everlasting possession," and was, therefon?, a type of heaven, "the better country" (Hebrews II. Ifil. 10. IDvery man-cliild among you shall be eireuinclsed—This was the sign in the Old Testament t'hurcb as baptism is in tlie Now, and hence the covenant is called "covenant of circumcision" (Acts 7. 8; Romans -1. 11). The terms of the covenant were these—on the one haiul Abraham an<I his seed were to observe the rlglit of circumcision ; and on the other, God promised. In the event of such observance, to give them Canaan for n perpetual possession, to be a God to him and his posterity, and that In him and his seed all nations should be blessi'd.
. . . make cakes upon the hearth—Bread is baked daily, and no more than Is required for family use, and always by the women, commonly Uie wife. It is a short process. Flour mixed with water is made into dough, and being rolled out into cakes, it is placed on the earthen floor, jireviously heated by a fire. Tl»e Are being removed, the cakes are laid on the ground, and being covered over with hot embers, are soon baked, and eaten the moment they are taken off. 7. Abraham ran unto the herd, and fetched a calf—Animal food is never provided except for visitors of a superior rank, when a kid or lamb is killed. A calf is still a higher stretcli of hospitality, and it would probably be cooked as is usually done when haste is required—either by roasting it whole or by cutting it up into small pieces, and broiling them on skewers over the flre. It is always eaten along with boiled corn swimming in butter or melted fat. Into which every moi-sel of meat, laid ujion a piece of bread, is dipped, before being conveye<t by the fingers to the mouth. 8. milk—a bowl of camel's milk ends the repast, he stood by them under the tree—The host himself, even though he has a number of servants, deems it a necessary act of politeness to stand wliile his guests arc at their food, and Abraham evidently di<l this before he was awaro of the real charac Usr of hla visitors.
9-15. REPKOOFOFSAiiAn. An lii Qulfy about hls wlfc, 80 surprising In strangers—the subject of conversation, and the fullilment of the fondly-cherished promise within a speclllcd lime, showed Abraham that he had been entertiilnlng more than ordinary travellers (Hebrews 13.2). 10. Siiriih heard it in tlie tent door, which was behind l»im—The women's apartment Is In the back of the ti Mit, dlv Uled by a thin partition from the men's. 19. Therefore Sarnh laughed witltin herself-long delay seems to have weakened faith. Sarah treated the announcement as Incredible, and when taxed with the silent sneer, she added falsehood to distrust. It was an aggravated oll'ence (Acts 5. 1), and nothing but grace saved her (Romatis <). 18). l.'j, 10. As for fiaral ... I will . . . give tliee a son iilso of her—Ood's jjurposes are gradually made known. A Bon had been long ago promised to Abraham. Now, at length, for the flrst time he Is Informed that It was to be a child of Sarai. 17. Abraham fell upon his face, and laugl»ed— It was not the sneer of unbelief, but a smile of delight nt (lie Improbabl Ity of the event (Romans 1. 20). 26
16-22. llisc LosuuK OF SonoM's Doom. 10. the men rote. . , Abraham went with tlicin—It ia customary for •
IjoCs EiUcrtainment. GENESIS XIX, XX. Abralmiii'n Denial oj ki3 Wi/e, host to escort his guests a little way. 17. tlie Lord said, safest at once to folltjw implicitly the Divine directions. tli, Hnste . . . for I cannot do any tiling till thou ba come thitlier—Tlie ruin of Sodom was suspendi d till ha was secure. What care does God take of His people (Revelation 7. 3)—what a proof of the love which God bore to a good though weak man ! '-44. Tlien tlie Lord rained . . . brimstone and fire from . . . lieaven—God, iu aeconiplisliing His purposes, acts immediately or mediately through the agency of means ; and there are strong grounds for believing that it was in tlie latter way ho effected the overthrow of the cities of the plain—that it was, in fact, by a volcanic eruption. Tlie raining down of fire and brimstone from heaven is perfectly accordant with this idea, since those very substances being raised into the air by the force of the volcano, would fall in a Sliall I lilde—the chief strany;er—no other than the Lord disclosed to Abraham the awful doom aljout to be lu Uioted on Sodom and the cities of the plain for their enormous wiclcedness. !41. I will go down . . . and see—language nsed after the manner of men. These cities were to lie made ensamples to ail future ages of God's severity ; and therefore ample proof given tliat tlie judgment was neither rasli uor excessive (Ezelciel 18.23; Jeremiali 18.7).
2-'!-33. Abraham's Intekcession, 23. Abraliain drew near, and said, &c.—The scene described is full of interest anci instruction—sliowlng iu an unmistalcable manner the efficacy of prayer and intercession. (See also Proverbs
15. 8; .James .5. IG). Abraliam reasoned Justly as to the rectituile of the Divine procedure (Romans 3. ;5, 6), and many guilty cities and nations liave been spared on account of God's peopledlattliewo. 13; 2-1.22). 33. tKe Lord . . . left coininnnijtg . . . and Abraham returned unto Ikis place—Wliy did Abraham cease to carry his intercessions lierj' sliower on the surrounding region. Tins view seems countenanced by Job. Whether it was miraculously pro duced, or the natural operation employed by God, it is not of mucli consequence to determine: it was a Divine judgment, foretold and designed for the punisliment of those who were sinners exceedingly. 30. Lot was accompanied by liis wife and two daughters. Rut whether fartlier? Either because lie fondly thought tiiat lie was now sure of the cities being preserved (Luke 13.9), or because the Lord restrained his mind ft'om farther intercession (Jeremiah 7.16; 11.11). But there were not ten " rigliteous persons." There was only one, and he miglit without injustice have perished in the general overtlinw (Ecclesiastes 9.2). But a difference is sometimes made, and on this occasion the grace of God was manifested in a signal manner for the salve of Abraham. What a blessing to be connected with a saint of God it was from irresistible curiosity or perturbation of fettling, or she was about to return to save sonietliing, his wife lingered, and while thus disolieying the parting counsel, " to look not l:)ack, nor stay in al! the plain," the torrent of liquid lava enveloped her, so that she liecame the victim of lier supine indolence or sinful rashness. 27. Abraham gat up early in tlie morning, &c.— Abraham was at this time in Mamre, near Heliron, and a traveller last year verified tlie trutli of this passage. "From the heiglit whicli overlooks Hebron, where the patriarch stood, tlie observer at the present day has an extensive view spread out before him towards the Dead
CHAPTER XIX.
Vpr. 1-38. Lot's Entertainment. 1. tljere came two an<^els—most probably two of those that liad been with Abraham, commissioned to execute the Divine judgment against Sodom. Lot sat In tlie'gate of Sodom—In Eastern cities it is the market, the seat of justice, of social intercourse and amusement, especially a favourite lounge in the evenings, the arched roof affording a pleasant sliade. sea. A cloud of smoke rising from the plain would be visible to a person at Hebron now, and could have been, tlierrfore, to Aliraham as he looked toward Sodom on the morning of its destruction by God." [Hackett.] It must have been an awful sight, and is frequently alluded to in Scripture (Deuteronomy 29. 23 ; Isaiah 13. 19 ; Jude 7). " The plain which is now covered by the Salt or Dead sea shows in the great ditference of lAvel between the bottoms of the northern and southern ends of the lake—tlie latter being 13 feet and the former 1300—that the sontliern end was of recent formation, and submerged at the time of the fall of the cities." [Lynch.] 29. when God destroyed tlie cities, &c.—This Is most welcome and instructive after so painful a narrative. It shows if God is a "consuming Are" to the wicked. He is the friend of tlie righteous. He "remembered" the intercessions of Abraham, and what confidence should not this give us that He will rememlier the intercessions of a greater Uian Abraham in our behalf. a. ttim In, I pray you . . . tarry all nlglit—offer of tlie same generous hospitalities as described In the preceding chapter, and which are still spontaneously practised in the small towns. And tliey said, Nay ; but we will abide in tlie street all niglit—Where there are no inns, and no acquaintance, it is not uncommon for travellers to sleep in the street wrapped up in their cloaks. 3. entered into His bouse—On removing to the plain, Lot intended at first to live in his tent apart from the people. But he was gradually drawn In, dwelt in the city, and he and his family were connected with the citizens by marriage ties. 4:. men of Sodom, compassed tlie house Appalling proofs are here given of their wickedness. It
Is evident that evil communications had corrupted good manners, otherwise Lot would never liave acted as he did. la, 13. Hast thou liere any besides J . . . we will destroy this place—Apostolic authority has declared Lot
CHAPTER XX.
Ver. 1-18. Abraham's Denial of his Wife. 1. Abraliam Journeyed from thence . . . and dwelled between Kadesh and Shur—Leaving the encampment, he migrated to the soutliern border of Canaan. In the neighbourhood of Gerar was a very rich and well-watered pasture land. 2. Abraham said of Sarah his wife, She is my sister—Fear of the people amongst whom he was, tempted him to equivocate. His conduct was highly culpable. It was deceit, deliberate and premeditatedthere was no sudden pressure upon him—it was the second offence of the kind—it was a distrust of God every way surprising, and it was calculated to produce injurious effects on the heathen around. Its mischievous tendency was not long in being developed. Ablmelech (fatherking) . . . sent and tools Sarah—to be one of his wives. In the exercise of a privilege claimed by Eastern sovereigns, already explained, ch. 12.19. 3. But God came to Ablmelech In a dream—In early limes a dream was often made the medium of communicating important truths; and this method was adopted for the preservation of Sarah. 9. Then Ablmelech called Abraham, and said . . . What hast thou done!—In what a huwa-s "a rigliteous man" (2 Peter 2.8), at bottom good, though he contented himself with lamenting the sins that he saw, Instead of acting on his own convictions, and withdrawing himself and family from such a sink of corruption. But favour was shown him: and even liis bad relatives had, for his sake, an offer of deliverance, whicli was ridiculed and spurned (2 Peter 3. 4). 15-ir. The kindly interest tlie angels took In the preservation of Lot is beautifully displayed. But he " lingered." Was It from sorrow at the prospect of losing all his property, the acquisition of many years? or was It that his benevolent heart was paralyzed by thoughts of the awful crisis? This is the charitable way of accounting for a delay that must have been fatal but for the friendly violence and urgency of the angel. 18, 19. Lot said . .
.' Oh I not so, my Lord ... I cannot escape to the mountain—What a strange want of faith and fortitude, as if He who had Interfered for his rescue would not have protected him in the mountain solitude. !41. See, I liave accepted thee concemini; this . . . also—His request was granted him, the prayer of faith availed, and to convince him, from bis own experience, that it would have been best and £irth of Isaac GENESIS XXI, XXIL Offering Isaac niili;itlng plight does the patrlarth now appear—he, a servant of the true God, rebuked by a heatheu prince. Wlio would not rather be in the place of Abimelech than of the honoured but sadly ot Tending patriarch ! What a dignified attitude is that of the king—calmly and justly reproving the sin of the prophet, but respecting his person, and heaping coals of tire on his head by the liberal presents made to him. 11. Abraham said ... I tlioxiglit, Surely tlie lear of God is not in f liis place—From tlie horrible vices of Sodom he seems to liave taken up the Impression, tliat all other cities of Canaan were e(iually corrupt. There might have been few or none who feared God, but what a sad thing when men of tlie world show a higlier sense of honour and a greater abhorrence of crimes than a true worshipper! 13. yet Indeed sUe is my sister—See on ch. 11. 3. What a poor defence Abraham made. The statement absolved him from the charge of direct and absolute falsehood, but he had told a moral untruth, because there was an intention to deceive (cf. ch. 12. 11-13). " Honesty is always the best policy." Abraham's life would have been as well protected without tlie fraud as with it: and what shame to himself—what distrust to God—wliat dishonour to religion might have t)een prevented ! " Let us speak truth every man to his neiglibour." southern border of Palestine, but out of the common direction, a wide-extending 'desert, where they missed the track. 15. the water was spent, Ac—Ishmael sunk exhausted from fatigue and thirst—his mother laid his head under one of the bushes to smell the damp, while she herself, unable to witness his distress, sat down at a little distance in hopeless sorrow. 19. God opened her eyes Had she forgotten the promise (ch. 16. 11)? M'lietlier she looked to God or not. He regarded her and directed lier to a fountain close beside her, but probably hid amid brushwood, by the waters of which her almost expiring son was revived. 20, 81. God was witli the lad, Ac—Pai-an, i. p., Arabia, where his posterity have ever dwelt (cf. ch. 16. 12; also Isaiah 48. 19; 1 Peter 1. 2.')). his mother took him a wife-On a father's death, the mother looks out for a wife for her son, however j'oung; anu as Ishmael was now virtually deprived of his father, his rnother set about forming a m.arriage connection for him, it would seem, amongst her relatives.
22-34. Covenant. 32. Abimelech and PlilcholHere a proof of the promise (ch. 12. 2) being fulfilled, in a native prince wishing to form a solemn league with Abraham. The proposal was reasonable, and agreed to. 25-31. Abraham reproved Abimelech because of a well Wells were of great importance to a pastoral chief and on the successful operation of sinking a new one, the owner was solemnly Infeolt in person. If, however, they were allowed to get out of repair, the restorer acquired a right to them. In unoccupied lands the possession of wells gave a right of property in the land, and dread of this had caused the offence for which Abraham reproved Abimelech. Some describe four, others five wells in Beer-sheba. 33. Abraham planted a grove Hebrew of tani.arisks. In which sacrificial worship was ot Tercd, as in a roofless temple. 34. Abraham sojourned In the Philistines' land —A picture of pastoral and an emblem of Christian life.
CHAPTER XXI.
Ver. 1-13. Birth of Isaac. 1. tlie Lord visited Sarali —^The language of the historian seems designedly chosen to magnify the power of God as wel as His faithfulness to His promise. It was God's grac:, that brought about that event, as well as the raising of spiritual cliildren to Abraham, of which the birth of this son was typical. [Calvix.] 3, 4. Abraliam called tUe name off Ills son. . . Isaac . . . and circumcised—God was ackuow Wdgcd in the name which, by Divine command, was given for a memorial (cf. ch. 17. 19), and also in tlie dedication of tlie child by administering the seal of the covenant (cf. ch. 17.
CHAPTER XXII.
10-12). 8. tlie cliild grew, and was weaned—children are suckled longer in the /East tlian in Europe—boys nsually for two or three years. Abraliam made a great feast, Ac.—In Eastern countries this is always a season of domestic festivity, and the newly-weaned child is formally brought, in presence of the assembled relatives and friends, to partake of some simple viands. Isaac, attired In the siibolic robe—the badge of birthright—was tlien adiiiittrd heir of the tribe. [Rosenmullsr.] 9. Sarah saw the son of Hagar . . . mocking—Isliniael was aware of the great change in his prospects, and under the impulse of irritated or resentful feelings, in whicli he was probably joined by his mother, treated the young heir with derision and probably some violence (Galatians
Ver. 1-19. Offekino Isaac. 1. God tlld tempt Abraliam—not incite to sin (James 1. 13), but try, prove—give occasion for the development of his faith (1 Peter 1. 7). and he said, . . . Here I am—ready at a moment's warning for God's service. 3. Take now thy son, Ac,—Every circumstance mentioned was calculated to given deeper stab to tlie parental bosom. To lose his only son, and by an act of his own hand, too!—what a host of conflicting feelings must tlie order have raised: but he heard and obeyed witliout a murmur (Galatians 1. 16; Luke 14. 20). 3. Abraliam rose . . . early, Ac.—That there might be no appearance of delay or reluctance on his part, he made every preparation for the sacrifice before setting out—the materials, tlie knife, the servants to convey them-from Beer-slieba to Moriah, being a journey of two days; he had the painful secret pent up in his bosom all tl.at time; and as so distant a place must have been cliosen for some Important reason, it is generally thouglil that "tlie place of which God had told him" was one of the liills of ,Ierusalem, on wliicli tlie Great Sacrifice was afterwards ofl'ered. 4. on the third day Abraham lifted up his eyes, Ac, Leaving the servants at i\u: toot, tlie fatlier and son ascended the hill—tlie one bearing the khile; the other, the wood for consuming llie sacrifice, lint there was no victim; and to the question so naturally put by l.siu*c, Abraham contented himself by replying, " My son, God will provide himself a lamb for a bunit-ollering." It luis been suiiposetl, that the design of tills extraordinary transaction was to show him, bjv a''tion instead of words, the way in which all tlie families of the eartli should be blessed; and that in his answer to Isaac, he anticipated some substitution. It is more likely tliat his words wer« spoken evaslvi'ly to his son -.in ignorance of tlie Issue yet in iinbound(Hl coiifldeiu'e that that son, though saerl-
4. 29). 10. ^Vhereforc she said unto Abraham, Cast out this bond-woman—Nothing but tlie expulsion of both could now preserve harmony in the houscliold. Abraham's perplexity was relieved by an announcement of the Divine will, which in every tiling, liowever painful to flesh and blood, all who fear God and are walking In his ways will, like him, promptly obey. Tliis story, as the apostle tells us, is "an allegory," and the "persicution" by the son of the Enyptinn was the commeiu'ement of the four hundred years' aflliction of Alnaliam's seed by tlie Egijpllans. 13. in all that Sarah hath said— it
Is called the Scripture (Galatia-ns 4.30). 13. also of tiie eon of the bond-woman will I malic a nation—Tli us Providence overruled a family brawl to give rise to two great and extraordinary peoples.
14-21. ExPULSrON OF ISHMAEL. l-t. Abvaliam rose up early, Ac.—early, that the wanderers might reach an asylum before noon. Bread Includes all sorts of victuals bottle, a leathern vessel, formed of tlie entire skin of a lamb or kid sewed up, with the legs for handles, usually carried over the shoulder. Ishmael was a lad of seventeen years, and It Is quite customary for Arab chiefs to send outtlieir sons at such an age to do for tliemselves: often with notlilng but a few days' provisions In a bag. wandered In tlie wilderness of llcer-«l>el>a—In tlio 28 lUi'd, would. In some miraculous way, he restorid {Mebrews 11. 191. 9. Abraham built an altar, Ac—Had not the patriarch been sustained by the full consciousness of acting in obedience to God's will, the eltort must have been too great for liuman endurance ; and liail not Isaiv)
ABRAHAM AND ISAAC.
A Marriage Commission, GENESIS XXIII—XXV. TJie Journey.
—then upwards of twenty years of age displayed equal obliged to intrust this delicate mission to Eliezer, whom, although putting entire confidence in him, he on this occasion bound by a solemn oath. A pastoral chief in the present day would take tlie same plan if he could not go himself. faith in submitting—this great trial could not have gone through. 11, 1'-i. tlie angel . . . called, &c.—The sacrifice was virtually otfered—the intention, the purpose to do it, was shown in all sincerity and fulness. Tlie Omniscient
10-67. The Journey. 10. the servant took ten camt>
Ivitness likewise declared His acceptance in the highest els, &c.—So great an equipage was to give tlie embassy an appearance worthy of the rank and wealth of Abraham ; to carry provisions ; to bear the marriage presents, which as usual would be distributed over several beasts; besides one or two spare camels in case of emergency, went to Mesopotamia, &c.—A stranger in those regions, who wishes to obtain information, stations himself at one of the wells in the neighbourhood of a town, and he is sure to learn all the news of the place from the women who frequent them every morning and evening. Eliezer followed this course, and letting his camels rest, he waited terras of approval ; and the apostle speaks of it as actually made (Ilebrews 11. 17; James 2. 21), 13-19. Abraham lifted up Ills eyes . . . and bcliold ... a ram, ifcc.—No method was more admirably calculated to give the patriarcli a distinct idea of the purpose of grace, than this scenic representation: and heuce our Lord's allusion to It (John 8. 56). CHAPTER XXIII.
Ver. 1, 2. Age and Death of Sarah. 1. Sarah was an Iiuudred and seven and twenty years old, &c. The only woman in Scripture whose age, death, and burial are mentioned, probably to do honour to the venerable mother of the Hebrew people. 3. Abraham came to moiiru for Sarali, ifcc—He came from his own tent to lake his station at the door of Sarah's. The " mourning " till the evening time of water-drawing. 13. And he said, O Lord God of my master—The servant appears wortliy of the master he served. He resolves to follow tlie leading of Providence; and while he sliows good sense in the tokens he fixes upon of ascertaining the temper and character of the future bride, never doubts but that in such a case God will direct him. 15-21. before he had done speaking . . . behold, Rebekah came out—as he anticipated, a young woman unveiled, as in pastoral regions, appeared with her pitcher on her slioulder. Her comely appearance, her affable manners, her obliging courtesy in going down the steps to fetch water not only to him, but to pour it into the trough for his camels, afforded him the most agreeable surprise. Slie was the very person his imagination had pictured, and he proceeded to reward her civility. 33. the man took a golden earring, &c.—The ring was not for the ear, but the nose; and the armlets, such as young women in Syria and Arabia still appear daily at wells decked in. They are worn from the elbow to the wrist, commonly made of silver, copper, brass, or horn, 33-37. And said. Whose daughter art thou 1—After telling her name and family, the kind-liearted damsel hastened home to give notice of a stranger's arrival. 28. and told them of her motlier's house these things—thd female apartments. Tliis family were inan advanced stage of pastoral life, dwelling in a Settled place and a fixed habitation. 29-31. Rebekah had a brother , , . L.aban ran out—From what we know of his character, there is reason to believe that the sight of the dazzling presents Increased both his haste and his invitation. 33-49. the man came into the house, &c.—What a beautiful picture of piety, fidelity, and disinterestedness in a servant ! He declined all attention to his own comforts till he had told his name and his errand. 50. Then Laban and Bethuel answered—The brothers conduct all the marriage negotiations, tlieir father being probalily dead, and witliout consulting their sister. Their language seems to indicate they were worshippers of the true God. 53. And the servant brought forth Jewels of silver, and . . . gold —These are the usual articles with money, that form a woman's dowry among the pastoral tribes. Rebekali was betrothed, and accompanied the servant to Canaan. «!. she lighted offthe camel—If Isaac was walking it would have been most unmannerly for her to have continued seated; an inferior, if riding, always alights in presence of a person of rank, no exception being made for women. 65. she took a veil, and covered herself—The veil is an essential part of female dress. In country places it is often thrown aside, but on the appearance of a stranger it describes his conformity to tlie customary usage of sitting on the ground for a time; while the "weeping" indicates tlie natural outburst of his sorrow.
3-20. Purchase of a Burying-Place. 3. Abraham stood np, &c.—Eastern people are always provided with family burying-places; but Abraham's life of faith—his pilgrim state—had prevented him acquiring even so small a possession (Acts 7. 5). spake unto the sons of Heth he bespoke their kind offices to aid him in obtaining possession of a cave that belonged to Ephron—a wealthy neighbour. 9. Machpelah—the double cave. 10. Ephron dwelt— was "sitting" among the children of Heth in thegateof the city where all business was transacted. But, though a chief man among them, he was probalily unknown to Abraham. 11-15. Ephron answered, Nay, my Lord, &c.—Here is a great show of generosity—but it was only a show ; for while Abraham wanted only the cave —he joins "the fleldand the cave; " and though he offered them both as free gifts—he, of course, expected some costly presents in return—witli which, he would not have been easily satisfied. The patriarch, knowing this, wished to make a purchase, and asked the terms. 15. the land Is worth four hundred shekels, &c.—as if Ephron had said. Since you wisli to know the value of the property, it
Is so and so ; but that is a trifle, which you may pay or not as it suits you. They spoke in the common forms of Arab civility, and this indifference was mere affectation. 16. Abraham weighed . . . the sliver—The money, amounting to £oO, was paid in presence of the assembled witnesses; and it was weighed. The practice of weighing money, which is often in lumps or rings, stamped each with their weight, is still common in many parts of the East; and every merchant at the gates or the bazar has his scales at his girdle. 19. Abraham burled Sarah Thus he got possession of Machpelah, and deposited the remains of his lamented partner in a family vault which was the only spot of ground he owned. , CHAPTER XXIV.
Ver. 1-9. A Marriage Commission. 1. And Abraham wag old . . . take a wife—His anxiety to see his son married was natural to his position as a pastoral chief Interested in preserving the honour of his tribe, and still more as a patriarch who had regard to the Divine promise of a numerous posterity. 3. thou shalt not take a wife, Ac—Among the pastoral tribes the matrimonial arrangements are made by the parents, and a youth must marry, not among strangers, but In his own tribe—custom giving him a claim, which is seldom or never resisted, to the hand of his first cousin. But Abraham had a far higher motive—a fear lest If his son married Into a Canaanitlsh family he might be gradually led away from the true God. said unto his eldest servant—Abraham being too old, and as the heir of the promise not being at liberty to make even a temporary.vlslt to his native land, was Is drawn over the face, &i. as to conceal all but the eyes. In a bride it was a token of her reverence and su-l).jection to her husband. 67. And Isaac brought her into hla mother's . . . tent—thus establishing her at once in the rights and honours of a wife before he had seen her features. Disappointments often take place, but when Isaac saw his wife " he loved her."
CHAPTER XXV.
Ver. 1-6. Sons of Abraham. 1. Abraham took a wife —rather, had taken; for Keturah is called Abraham's con-
Death of Abraham, GENESIS XXVI, XXVII, Sojourn in Oerar. eubine, or secondary wife (1 Chronicles 1. 32); and as, from her bearing six sons to him, it is improbattle that lie married after Sarah's death ; and also as he sent them all out to seeli their own independence, during liis life-time, it is flear that this marriage is related here out of its chronowith his family and flocKs to migrate into the land of the Philistines, where he was exposed to personal danger, as his father had been on account of his wife's beauty; but througli the seasonable interposition of Providence he was preserved (Psalm 105. 14, 15). 12. Then Isaac sowed In that land— During his sojourn in that district he farmed a piece of land, which, by the blessing of God on his skill and industry, was very productive (Isaiah 65. 13; logical order, merely to form a proper winding up of the patriareli's history. 5, 6. Abralinm gave all tliat Ue liad onto I»a«c . . . unto the sons of the concubines . . . Abraliam gave gttts—While the chief part of the inheritance went to Isaac—the other sons Ishmael included, mi-
I salm 37. 19), and by his plentiful returns he increased so rapidly in wealth and influence, that the Philistines, afraid or envious of his prosperity, obliged him to leave the place (Proverbs 27.4; Eccleslastes 4.4). This ma.v receive Illustration from the fact that many Syrian sliepherds at this day settle for a j'ear or two in a place, rent some ground. In the produce of which they trade with the neighbouring market, till the peo'ple, through jealousy of their growing substance refuse to renew their lease, and compel them to remove elsewhere. 15. all the wells which his father's servants had digged . , . the Philistines liad stopped, &c—The same base stratagem for annoying those against whom they have taken an umbrage is practised still by choking the wells with sand or stones, or defiling them with putrid carcases. 17. valley of Gerar—torrent-bed or wady, a vast undulating plain, unoccupied and afl'ording good pasture. 18-22. Isaac digged again the wells of water—The naming of wells by Abraham, and the hereditary right of his family to the property—the change of the names by the Philistines to obliterate the traces of their origin—the restoration of the names by Isaac, and the contests between the respective shepherds to the exclusive possession of the water, are circumstances tliat occur amongst the natives in those regions as frequently in the present day as in the time of Isaac. 26-33. Then Ablmelech went to him—As there was a lapse of ninety years between the visit of Abraliam and of Isaac, the Abimelech and Phichol spoken of must have been different persons' official titles. Here Is another proof of the promise (ch. 12.2) being fullllled, in an overture of peace being made to him by the king of Gerar. By whatever motive the proposal was dictated— whether fear of his growing power, or regret for the bad nsage they had given him, the king and two of his courtiers paid a visit to the tent of Isaac (Proverbs 10.7). Ilia timid and passive temper had submitted to the annoyances of his rude neighbours—but now that they wish to renew the covenant, he evinces deep feeling at their conduct, and astonishment at their assurance, or art i lice, in coming near him. Being, however, of a pacific dispos-Ition, he forgave their ottcnce, accepted their proposals, and treated them to the lianquet by which the ratilicaiion of a covenant was usually crowned. 34:. Esau . . . tools to wife— If the pious feelings of Abraham recoiled from the Idea of Isaac forming a matrimonial connection with a Canaanitlsli woman, that devout patriarch himself would be equally oppo.sed to such a union on the part of his clilldr(>n ; and' we may easily Imagine how much his pious heart vva.s wounded, and the family peace destroyed, when his favourite iiut wayward son brought no less than two hlolatrous wives among them—an additional proof that Esau neither desired the blessing nor dreaded the curse of God. These wives never gained the at Teclions of his parents, and this estrangement was overruled by God gratetl to "the East country," t. e., Arabia—received each a portion of the patrimony, perhaps in cattle and other things; and this settlement of Abraham's must have given satisfaction, since It la still the rule followed among the pastoral tribes.
7-11. Death of Abraham. 7. these are the days of . . . Abraham—His death is here related, though he lived till Jficobaud Esau were fifteen years,Just one hundred years after coming to Canaan, " the father of the faithful," "the friend of God," died; and even in his death, the promises were fulfilled (cf. ch. 15. 15). We might have wished some memorials of his deathbed experience; but the Spirit of God has withheld them—nor was it necessary; for (see Matthew 7. 16) from earth he passed into heaven (Luke
16. -22). Though dead he yet liveth (Matthew 22. 32). 9,10. his sons . . . burled him—Death often puts an end to strife — reconciles those who have been alienated; and brings rival relations, as in this instance, to mingle tears oyor a father's grave.
I'i-lS. Descendants of Ishmael. Before passing to the line of the promised seed, tlie historian gives a l)rief notice of Ishmael, to show that the promises respecting that son of Abraham were fulfilled—first, in the gueatKESSOf his posterity (cf. ch. 17.20); and, secondly, in their Independence. 18. he died—rather, "it (their lot) fell in tlie i)resence of his brethren" (cf. ch. 10. 12). lO-'io. Htsrony of Is.\AC. 19. these are the generatioits—account of the leading events in his life. 'it. Isaac entrealcrt the Lord for his wife—Though tried in a similar way to his father, he did not follow the same crooked policy. Twenty years he continued unblessed with offspring, whose seed was t;o be "a-s the stars." But in answer to their mutual prayers (1 Peter 3. 7) Ret)ekah was divinely informed, that she was to be the mother of twins, who should be tlie progenitors of two Indojiendent nations; that the descendants of the younger should act the more powerful and subdue those of the other (Romans
9.12; 2 Chronicles 21.8). 27. the boys grew—from the first opposite to each other In character, manners, and haliits. aw. The parents were divi<icd in their alfi ction ; and while the grounds, at lea.st of the father's partiality, were weak—the distinction made between the children led, as such conduct always does, to unhappy consequences. 29. .Tacob aod pottage—made of lentiles or small lioans, which are common In Egypt and Syria. It
Is probable that it wius made of Kgyptian lieans, which Jacob had procured as a dainty; for Ksan was a stranger to It. It is very palatable; and to the weary hunter, faint with hunger, its odour must have been Irresistibly tempting. 31. .Tacob said, Sell me . . . thy birthright— i. p., the rights and privileges of the flrst-born—which were very Important—the chief being that t hey wen' th<' family priests (K.vodus 4. 22); and had a double [xirtion of tli(^ Inheritance (Deuteronomy 21. 17). Ksnu said ... I ain nt the point to die—t. c, I am running dally risk of my for keeping the chosen family aloof from the dangers of heathen Influence.
CHAPTER XXVII. life; and of wli.at use will the birthright be to me: so he desplsod or cared little about U, In cotnparlson of gratifying his api)ellte—he threw away his religious privileges for a trifle; and thence he Is styled —"a pro Cani' person" (Hebrews 12. Hi; also .Tob 31.7, Ifi; (!. i;!; PhiUpiiiiins 3. l!l). "There wa.s never any meat, except the forbidden fruit, V(>r. 1-27. Infirmity of Isaac. 1. -when Isaao was old, and his ryes were dim—He was In his l:!Vth year; and appri'liendlng death to lie near, he prepared to make his last will—an act of the gravest Importance, especially as It Included the conveyance through a, prophetic spirit
dear bought, a,s this broth of Jacob." fBisiiof 11 aii,.] ol the patriarchal blessing. 4. make . . . savoury meat — perhaps to revive and rttrengtlien him for the duly ; or rather "as eating and drinking" were used on all l ellgloua occasions, he could not convey the right, till he had enten of the meat provided for the purjiose by him who was to receive the blessing [Adam Clarke] (cf. ch. US. 7). that CHAPTER XXVr. Veu. 1-3'). Sojourn in Gerar. 1. And there was a rnmiiic In the land . . . And Isaac went unto . . . 0«r«r—The pressure of famine In Caanan forced Isaac 30.Th( Bkssin tlL!VE^5rs xxvm. Jacob's Departure, vowed revenge. The days of mourning for my father are at liand—a common Oriental phrase for the death of a parent. 4'i-45. these words <>l Ksan were told Rebeliali—Poor woman! she now eail.v liegins to reap the bitter fruits of her fraudulent device; she is obliged to part with her son, for whom .she planned it, never, probably, seeing him again ; and he felt the retriltutive Justice of heaven fall upon him heavily in his own future family. 45. Why should I be deprived of you both—This refers to the law of Goelism, by which the nearest of kin would be obliged to avenge the death of Jacob upon his brotlier. 46. Rebelcah said to Isaac—Another pretext her cunning had to devise to obtain her husband's consent to Jacob's journey to Mesopotamia; and she succeeded by touching the aged patriarch in a tender point, afflicting to his pious heart—the proper marriage of their youngest son. mysonl may bless thee—It Is clifllcult to Imagine him Ignorant of the Divine purpose (cf. cn. 'Jo. ZVi. But natural at Tection, prevailing tlirougli age and infiruiity, prompted him to entail the honours and powers of tlie birthright on his eldest son; and, perhaps, lie was not aware of what Esau liad done (ch. 25.34). 5-10. Rebekali «pa)c« unto Jacob—s!ie prized the blessing as iiivalual)le—she Ituew that God intended it for the younger son ; and in her anxiety to secure its being conferred on the riglit ol)ject—on one who cared for religion—slie acted in tlie sincerity of faith; but In crooked policy—with unenlightened zeal; on the false principle that the end would sanctify the means. 11. Jacob said, Esau my brother is an hairy tnan—It is remarliable that his scruples were founded not cn the evil of the act; but the risk and consequences of deception. 13-17. and his mother said, Upon me be thy curse—His conscience being soothed by his motherpreparations were hastily made for carrying out thede-
CHAPTER XXVIII. vl.ie; consisting, first, of a kid's flesh, which, made into a ragout, spiced with salt, onions, garlic, and lemon-Juice, might easily be passed off on a blind old man, with blunted senses, as game; secondly, of pieces of goat's skin bound on his hands and neck, its soft silken hair resembling that on the cheek of a young man; thirdly, of the long white robe—the vestment of the first-born, which, transmitted from father to son, and kept in a chest among fragrant herbs and perfumed flowers, used much in the East to keep away moths—liis mother provided for him. 18-a7. he came unto his father—The scheme planned by the mother was to be executed by the son in the father's bed-chaml>er; and It is painful to think of the deliberate falsehoods, as well as daring profanity, he resorted to. The disguise, though wanting in one thing, which Iiad nearly upset the whole plot, succeeded in mislea<ling Isaac; and while giving his paternal emlirace, the old man was roused into a state of high satisfaction and de-
Ver. 1-19. Jacob's Departure. 1. Isaac called Jacob and blessed lilm—He entered fully into Rebekah's feelings—and the burden of his parting counsel to his son was, to avoid a marriage alliance with any but the Mesopotamian branch of the family. At the same time he gave him a solemn blessing—pronounced before unwittingly, now designedly, and with a cordial spirit. It ia more explicitly and fully given, and Jaeoli was thus acknowledged "the heir of the promise." 6-9. when Esau saw that Isaac liad blessed Jaco)»—desirous to humour his parents, and if possible get the last will revoked, he became wise when too late (see Matthew 25.
10), and hoped by gratifying his p.arents in one thing to atone for all his former delinquencies. But he only made bad worse, and though he did not marry a "wife of the daughters of Canaan," he married into a family which God had rejected—it sliowed a partial reformation, but no repentance, for he gave no proofs of abating his vindictive purposes against his brother, nor cherishing that pious spirit that would have gratified his father—he was like Micah (see Judges 17. 13). 10. Jacob went «(ut, &c.—His departure from his father's house was an ignominious light. 27. the smell of my son is as of a field—The aromatic odours of the Syrian fields and meadows, often Impart a strong fragrance to the person and clotiics, as has been noticed by many travellers.
28-16. The Blessing. God give thee of the dew of heaven—To an Oriental mind, this phraseology implied the highest flow of prosperity. The copious fall of dew is Indispensable to the frultfulne,ss of lands, which would be otherwise arid and sterile through the violent heat; and flight ; and for fear of being pursued or waylaid by hla vindictive brother, he did not take the common road, but went by lonely and unfrequented patlis, which inerefased the length and dangers of the journey. 11. he lighted npon a certain place—By a forced march he had reached Beth-el, about forty-eight miles from Beer-slieba, and had to spend the night in the open field, he tools of the stones, &c.—"The nature of the soil is an existing comment on the record of the stony territory where Jacob lay." [Clarke's Travel;?.] 13. he dreamed . . . and behold a ladder—Some writers are of opinion that it was not a literal ladder that is meant, as it is impossible
It abounds most in hilly regions—such as Canaan—hence called the fat land (Nehemlah 9. 25, So), plenty of corn and vrine—Palestine was famous for vineyards, and it produced varietes of corn, viz., wheat, barley, oats, and rye. I>t people serve thee—fulfilled in the discomfiture of the hostile tribes that opposed the Israelites in the wilderness; and in the pre-eminence and power they attained after their national estai)lishment in the promto conceive any imagery stranger and more unnatural ised land. This blessing was not realized to Jacob, but to his descendants; and the temporal blessings promised, were but a shadow of those spiritual ones, which formed the grand distinction of Jacob's posterity. 30-35. Eau came in from his hunting—scarcely had the former scene been concluded, when the fraud was discovered. The emotions of Isaac, as well as Esau, may easily be imagined—the astonishment, alarm, and sorrow of the one —the disappointment and Indignation of the other. But a moment's reflection convinced the aged patriarch tliat the transferor the blessing was "of the Lord," and now Irrevocaljle. The Importunities of Esu, however, overpowered him ; and as the prophetic af Hatus was upon the patriarch, lie added what was probably as pleasing to a man of Esau's character, as the other would have been. 39, 40. Behold thy dwelling shall be tlie fatness of tlte earth—The first part Is a promise of temporal prosperity, made In the same terms as Jacob's—the second refers to the roving life of hunting freebooters, which he and his descendants should lead. Though Esau was not personally subject to his brother, his posterity were tributary to the Israelites, till the reign of Joram—when they revolted, and established a king of their own (2 Kings 8. 20; 2 Chron. tlian tliat of a ladder, whose base was on earth, while its top reached heaven, without having any thing on whio!) to rest Its upper extremity. They suppose that the little heap of stones, on which his head reclined for a pillow, being the miniature model of the oljject that appeared to his imagination, the latter was a gigantic mountain pile, wliose sides, indented in the rock, gave it the appearance of a scaling ladder. There can be no doubt that this use of the original term was common among the enrly Hebrews; as Josephus, describing the town of Ptolema-is (Acre), says it was bounded by a mountain, which, frora
Its projecting sides, was called "the ladder;" and the stairs that led down to the city are, in the original, termed a ladder (Nehemlah 3.) though they were only a flight of steps cut in the side of the rock. But whether the image presented to the mental eye of Jacob were a common ladder, or such a mountain pile as has been described, Iht design of this vision was to afford comfort, encourage ment, and confidence to the lonely fugitive, both in his present circumstances and as to his future prospects. His thoughts during the day must have been painful—he would be his own self-accuser that he had brought exile and privation upon himself—and above all, that though he had obtained the forgiveness of hla father he had 31
21. 8-10). 41. Esau hated Jacob—It Is scarcely to be wondore<? at—that Esau resented the conduct of Jacob, and GENESIS XXIX, XXX.
The Well of Haran.
The Marriage of Ja-u.b much reason to fear lest God might have forsaken him. Solitude aflbrds time for reflection; and it was now that God began to bring Jacob under a course of religious instruction and training. To dispel his fears and allay the Inward tumult of his mind, notliing was better fitted than the vision of the gigantic ladder, which reached from himself to heaven, and on which the angels were continually ascending and descending from God himself on their benevolent errands (John 1. 51). 13. Tlie Lord stood above it, and said—That Jacob might be at no loss to know the purport of the vision, he heard the Divine voice ; and the announcement of His name, together with a renewal of the covenant, and an assurance of personal protection, produced at once the most solemnizing and inspiriting effect oh his mind. 16. Jacob awaked out of His sleep—His language and his conduct were alike that of a man whose mind was pervaded by sentiments of solemn awe, of fervent piety, and lively gratitude (Jeremiah 31. 36). 18, 19. Jacob set up a stoue, &c.—The mere setting up of the stone might have been as a future memorial to mark the spot; and this practice is still common in the East, in memory of a religious vow or engagement. But the pouring oil upon it was a consecration. Accordingly he gave it a new name, Beth-el, "the house of God " (Hosea 12. 4) ; and it will not appear a thing forced or unnatural to call a stone a house, when one considers the common practice in warm countries of sitting in the open air by or on a stone, as are those of this place, "broad sheets of bare rock, some of them standing like the cromlechs of Druidical monuments." [StanleV.] pastoral tribes the young unmarried daughters of the greatest sheicks tend the flocks, going out at sunrise, and continuing to watch their fleecy charge till sunset. 'Watering them, which is done twice a-day, !s a work of time and labour, and Jacob rendered no small service in volunteering his aid to the young shepherdess. The interview was affecting, the reception welcome, and Jacob forgot all his toils in the society of his Mesopotainian relatives. Can we doubt that he returned thanks to God for His goodness by the way? 13. Jacob told Rachel, AcAccording to the practice of the East, the term "brother" is extended to remote degrees of relationship, as uncle, cousin or nephew. 14^30. he abode a month—Among pastoral people a stranger is freely entertained for three days; on the fourth day he is expected to tell his name and errand; and if he prolongs his stay after that time, he must set his hand to work in some way, as may be agreed upon. A similar rule obtained In Laban's establishment, and the wages for which his nephew engaged to continue in his employment was the hand of Rachel. 17. lieah tender-eyed i. e., soft blue eyes—thought a blemish. Rachel beautiful and well-favoured i. c, comely and handsome in form. The latter was Jacoli's choice. 18. I will serve thee seven years for Rachel thy daugliter—A proposal of marriage is made to the father without the daughter being consulted, and the match is efi"ected by the suitor either bestowing costly presents on the family, or by giving cattle to the value the father sets upon his daughter, or else by giving personal services for a specified period. The last was the course necessity imposed on Jacob; and there for seven years he submitted to the drudgery of a hired shepherd, with the view of obtaining Rachel. The time went rapidly away; for even severe and difl Scult duties become light when love is the spring of action. 31. Jacob snid, Give me my wife—At the expiry of the stipulated term the marriage festivities were held. But an infamous fraud was practised on Jacob, and on his showing a righteous indignation, the usage of the country was pleaded in excuse. No plea of kindred should ever be allowed to come in opposition to the claim of justice. But this is often overlooked by the selfish mind of man, and fashion or custom rules instead of the will of God. This was what Laban did, as he said, "it must not be so done in our country, to give the younger before the first-born." Bat, then, if that were the prevailing custom of society at Haran, he should have apprized his nephew of it at an early period in an honourable manner. This, however, 20-22. Jacob's Vow. 20. Jacob vowed a vow—His words are 'not to be considered as implying a doubt, far less as stating the condition or terms on which he would dedicate himself to God. Let "if" be changed into "since," and the language will appear a proper expression of Jacob's faith—an evidence of his having truly embraced the promise. How edifying often to meditate on Jacob at Beth-el.
CHAPTEE XXIX.
Ver. 1-3.5. The Well of Haran. 1. Tlien Jacob went, &c. Hebrew, lifted up his feet. He resumed his way next morning with a light heart and elastic step after the vision of the ladder; for tokens of the Divine favour tend to quicken tlie discliarge of duty (Nehemiah
8. 10). and came into tbe land, &c.—Mesopotamia and the whole region beyond the Euphrates are by the sacred writers designated "the East" (Judges G. 3; 1 Kings 4. 32; Job 1. 3). Between the first and the second clause of this verse is Included a journey of four hundred miles, a. An<l he looked, Ac-As he approached the place of his destination, he, according to custom, repaired to the well adjoining the town where he would ol)tain an easy introduction to his relatives. 3. thItUcr were all tUe flocks gatliered: and a stone, &c.—In Arabia, owing to the shifting sands, and in other placi's, owing to the strong evaporation, tlie mouth of a well is generally covered, especially when it is private property. Over many Is laid a broad, thick, flat stone, with a round hole cut In the middle, forming the mouth of the cistern. This hole Is covered with a heavy stone which it would require two or three men to roll away. Such was the description of the well at Haran. 4. Jacob said. My brethren—Finding from the shepherds who were reposing there with flocks, and who all belonged to Haran, that his relatives in Haran were well, and that one of the family was shortly expected, he enquired why tliy were idling the best part of the day there Instead of watering their Hocks, and sending them back to pasture? 8. TUey said. We cannot, nntil all the flocks be gathered-In order to prevent the consequences of too frequent exposure In places where water is scarce, It Is not only covered, but 11 Is customary to have all the flocks collected round the well before the covering Is removed in presence of the owner or one of his representatives; and It was for tills reason that those who were reposing at the well of Haran with the three flocks were waiting the arrival of Uachel. 9-11. VVliUe he yet apake, Rachel came—Among the 32 is too much the way with the people at the East still. The duty of marrying an elder daughter before a younger, the tricks which parents take to get offan elder daughter that is plain or deformed, and in which the.v are favoured by the long bridal veil that entirely conceals her features all the wedding day, and the prolongation for a week of the marriage festivities among the greater sheicks, are accordant with the habits of the people in Arabia and Armenia in the present day. 38. gave him Rachel also—It is evident that the marriage of both sisters took place nearly about the same time, and that such a connexion was then allowed, though afterwards prohibited (Leviticus IS. 18). 39. gave to Rachel his daughter nilhah to be her maid—A father In good circumstances still gives his daughter from his household a female slave, over whom the young wife, Itidependently of her husband, has the absolute control. 31. licah . . . hated—i. e., not loved so much as slie ought to have been. Her becoming a mother ensured her rising In the estimation both of her husband and of soclet,v. 33-35. son . . . called his name Reuben—Names were also significant; and those which Leah gave to her sons were expressive of her varyl ng feelings of thankfulness or Joy, or allusive to circumstances in the history of the family. There wn.s piety and wisdom In attaching a signification to names, as It tended to keep the bearer In remembrance of his duty and the claims of God. CHAPTER XXX.
Ver. 1-24. Domestic Jealousies. 1. Rachel envleti her sister—The maternal relation confers a high degree of honour in the East, and the want of that status is felt
Jacob's Covoiant with Laban, GENESIS XXXI. Envy of Laban and his Sont. varieties Jacob emploj'ed. The styles are of a bright red as a stigma, and deplored as a grievous calamity. Give ine clill«lren or else I die—either be reckoned as good as dead, or i)ine away from vexation. Tlie intense anxiety colour, when poeled ; and along with them he took wands of other shrubs, which, when stripped of the bark, had white streaks. These, kept constantly before the eyes of the female at the time of gestation, his observation had taught him would have an Influence, through the imagination, on the future offspring. 38. watering troughs - of Hebrew women for cliildren arose from the hope of giving; birth to tlie promised seed. Rachel's conduct was Klnful. and contrasts unfavourably with that of Rebekah (:i ch. 25. 22) and of Hannali (1 Samuel 1.11). 3-9. BUusually a long stone block hollowed out, from which liah, . . . Zllpali—Following tlie example of Sarah with regard to Hagar, an example which is not seldom imiseveral sheep could drink at once, but sometimes so small as to admit of one only drinking at a time. tiited still, she adopted tlie children of her maid. Leah took the same course. A bitter and intense rivalry ex-
CHAPTER XXXI. isted between them, all the more from their close relationship as sisters; and although they occupied separate apartments, with their families, as is the uniform custom where a plurality of wives obtains, and the husband and father spends a day with each in regular succession, that did not allay their mutual jealousies. The Ver. 1-21. Envy of Laban and Sk)NS. I. he heard the Avords of Laban's sonsT-^It must have been from rumour that Jacob got knowledge of the invidious reflections cast upon him by his cousins; for they were separated at the distance of three days' journey. 3. And Jacob beheld the countenance of Laban lit., was not the same as yesterday, and the day before ;—a common Oriental form of speech. The insinuations against Jacob's evil lies iu the system, which being a violation of God's original ordinance, cannot yield happiness. 30, Leali said, Go€l lintli endued me witli a good dowry—The birth of a son is hailed with demonstrations of joy, and the possession -of several sons confers upon the mother an honour and respectaljility proportioned to their number. Tlie husband attaches a similar importance to the possession, and it forms a bond of union which renders fidelity by Laban's sons, and the sullen reserve, the churlish conduct, of Laban himself, had made Jacob's situation. In his uncle's establishment, most trying and painful. It is always one of the vexations attendant on worldly prosperity, that it excites the envy of others it impossible for him ever to forsake or to be cold to a wife who has borne him sons. This explains the happy anticipations Leah founded on the possession of her six sons. 31. afterwartls, slie bare a daiigliter—The in- (Ecclesiastes 4. 4); and that, however careful a man is to maintain a good conscience, he cannot always reckon on maintaining a good name, in a censorious world. This, Jacob experienced; and it is probable that, like a good man, he had asked direction and relief in prayer. 3. the Lord said, . . . Return unto tlie land of thy fathers— Notwithstanding the ill usage he had received, Jacob might not have deemed himself at liberty to quit his present sphere, under the Impulse of passionate fretfu> ness and discontent. Having been conducted to Haran by God (ch. 28.15); and having got a promise that the same heavenly Guardian would bring him again into the land of Canaan—he might have thought he ouglit not ferior value set on a daughter is displayed in the bare announcement of the birth.
Jacob's Covenaitt with Laban. 23. when riacliel had borite Joseph—Shortly after the birth of this Eon, Jacob's term of servitude expired, and feeling anxious to establish an independence for his family, he probably, from knowing that Esau was out of tlie way, announced his intention of returning to Canaan (Hebrews 13. U). In this resolution the faitli of Jacob was remarkable, for as yet he had nothing to rely on but the promise of God (cf. ch. 28. 15). • 37. Laban said ... I have learned—His to leave it, without being clearly, persuaded as to tlie path of duty. So ought we to set the Lord before us, and selfish uncle was averse to a separation, not from warmth of affection either for Jacob or his daughters, but from the damage his own interests would sustain. He had found, from long observation, that the blessing of heaven rested on Jacob, and that his stock had wonderfully increased under Jacob's management. This was a' remarkable testimony that good men are blessings to the places where they reside. Men of the world are often blessed with temporal benefits on account of their pious relatives, though they have not always, like Laban, the wisdom to discern, or the grace to acknowledge it. 38. appoint me thy wages, and I will give It—The Eastern shepherds receive for their hire not monej', but a certain amount of the increase or produce of the Hock; but Laban would at the time have done any thing to secure the continued services of his nephew, and make a show of liberality, which Jacob well knew was constrained. 31. Jacob said, Thou sholt not give me any thing— to acknowledge him In all our ways, our journeys, our settlements, and plans In life. -4. Jacob sent and called Rachel and I«ah—His wives and family Were in their usual residence; and whether he wished them to-be present at the festivities of sheep-shearing, as some think; or, because he could not leave his flock, he called them both to come to him, In order that, having resolved on immediate departure, he might communicate his intentions. Rachel and Leah only were called, for the other two wives, being secondary, and still in a stat« of servitude, were not entitled to be taken into account. Jacob acted the part of a dutiful husband in telling them his plans; for husbands, that love their wives, should consult with them, and trust in them (Proverbs 31. 11). 6. ye know that ... I have served your father—Having stated his strong grounds of dissatisfaction with their father's conduct, and the ill requital he had got for all his new agreement was made, the substance of which was, that he was to receive ren»uneration in the usual way, but on certain conditions which Jacob specified. 33. I will pa«s through all thy flock to-day—Eastern sheep being generally white, the goats black, and spotted or speckled ones comparatively few and rare, .Jacob proposed to remove all existing ones of that description from the flock, and to be content with what might appear at the next lambing time. The proposal seemed so much in favour of Laban, that he at once agreed to it. But Jacob has been accused of taking advantage of his uncle, and though It is difficult to exculpate him from practising some degree of dissimulation, he was only availing himself of the results of his great skill and experience in the breeding of cattle. But It Is evident from the next chapter (5-13), that there was something miraculous, and that the means he had employed had been suggested by a Divine Intimation. 37. Jacob took, rods, <fec.—There are many varieties of the hazel, some of which are more erect than the comraon hazel, and It was probably one of the 3 faithful services, he informed them of the blessing of God, that had made him rich notwithstanding Laban's design to ruin him; and finally, of the command from. God he had received to return to his own country, that they might not accuse him of caprice, or disaffection to their family; but be convinced, that in resolving to depart, he acted from a principle of religious obedience. 14. Rachel and Leah answered— Having heard his views, they expressed their entire approval; and from grievances of ther own, were fully as desirous of a separation as himself. They display not only conjugal afl'ectlon, but piety In following the course described—" whatsoever God hath said unto thee, do." "Those that are really their husbands' helps meet, will never be their hindrances in doing that to which God calls them." [Henky.] 17. Tlien Jacob rose up—Little time is spent by pastoral people In removing. The striking down the tents and poles, and stowing them among their other baggage; the putting their wives and children In Jiouda.! like cradles, on the backs of camels, or In panniers on Laban I'ursueth Jacob. GENESIS XXXII. Vision of Angela. is difficult to " be angry and sin not." But these two rela tives, after having given utterance to their pent up feel ings, cameat length to a mutual understanding, or rather, God influenced Laban to make reconciliation with his injured nephew (Pioverbs 16.7). 44:. Come thou, let u« make a coveitant—The way in wliich this covenant waa ratified was by a heap ot stones being laid in a circular isses; and the ranging of the various parts of the flock under tlie respective sheplierds; all this is a siiort process. A plain that is covered in the morning with a long array of tents, and with browsing flocks, may, in a few hours, appear so desolate, that not a vestige of the encampment remains, except the holes in which the tentpoles had been fixed. 30. Jacob stole away—The result showed the prudence and necessity of departing secretly; otherwise, Laban might have detained him by violence or artifice. 18. lie carried the cattle of Kls getting— pile, to serve as seats, and in the centre of this circle a large one w;vs set up perpendicularly for an altar. It in probable that a sacrifice was flrst offered, and then that the feast of reconciliation was partaken of by both pari.e., his own and nothing more. He did not indemnify himself for his many losses by carrying oft' any thing of Laban's, but was cpntent with what Providence had given him. Some may think that due notice should have been given ; but when a man feels himself In danger—the law of self-preservation prescribes the duty of immediate ties seated on the stones around it. To this day heaps of stones, which have been used as memorials, are found alunidantly in the region where this transaction took phice. 53. This heap be witness—Objects of nature were frequently thus spoken of. But over and above, there was a solemn appeal to Gotl; and it is observable that there was a marked difference in tlie religious sentiments of the two. Laban spake of the God of Abraham and Nahor, their common ancestors; Init Jacob, knowing that idolatry had crept in among that branch of the family, swore by the Fear of Isaac. They who have one God should have one heart: they who are agreed In religion should endeavour to agree in every thing else. flight, if it can be done consistently with conscience.
22-5-5. Laban Pursueth Jacob—their Covekaxt at GlLEAD. 38. It was told Labau on tile tliird day—No sooner did the intelligence reach Laban than he set out in pursuit, and he being not encumbered, advanced rapidly; whereas Jacob, with a young family and numerous flocks, had to march slowly, so that he overtook the fugitives after seven days' journey, as they lay encamped on the brow of mount Gilead, an extensive range of hills forming the eastern boundary of Canaan. Being accompanied by a number of his people, he might have used violence had he not been Divinely warned in a dream to • give no interruption to his nephew's journey. How striking and sudden a change ! For several days he had been CHAPTEE XXXII.
Ver. 1. 2. Vision of Angels. 1. nngels of God meet him—It is not said whether this angelic manifestation was made in a vision by day, or a.droam by night. There full of rage, and was now in eager anticipation that his vengeance would be fully wreaked, when lo! his hands are tied by Invisible power (Psalm 76. 10). He durst not touch Jacob, but there was a war of words. 25-30. Laban said . . . What hast then done \—Not a word is said of the charge, v. 1. His reproaches were of a different kind. His flrst charge was for depriving him of the satisfaction of giving Jacob and his family the usual salutations at parting. In the East it is customary, when any are setting out to a great distance, for their relatives and friends
Is an evident allusion, however, to the appearance upon the ladder (cf. ch. 28. VI), and this occurring to Jacob ffu his return to Canaan, was an encouraging pledge of the continued presence and protection of God (Psalm S4.7; Hebrews 1. 14). 3. Malianaim—two hosts or camps. The place was situated between mount Gilead and the Jabbok —near the banks of that brook.
3-.'i2. Mrssn)N TO Esau. 3. Jacob sent messengers b««- fore him to Ksau i. e., had sent. It was a prudent precaution toas(;ertain the present temper of Esau, as th« to accompany them a considerable way with music and valedictory songs. Considering the past conduct of Laban, his complaint on this ground was hypocritical cant. But his second charge was a grave one—the carrying ofT his %oi\s—Hebrew, Teraphim, small images of human tigure, used not as idols or objects of worship, but as talismans, roiwl, on approaching the eastern confines of Canaan, lay near the wild district where his lirother was now established, the Innil of Seir-a highland cou Titry on the east and south of the Dead .Sea, inhabited by the Horitcs, who were dispo.ssessed by Esau, or his posterity (Deuteronomy
11. 12). When, and in what circumstances he had emigrated thither—whether the separation arose out of the undutiful conduct and idolatrous hal>lts of his wives, which had made them unwelcome inmates in the tent of his parents, or whether his roving disposition had sought a country from his love of adventure and the chase, he was living in a state of power and affluence, and this settlement on the outer borders of Canaan, though madtj of his own free-will—was overruled by Provi<U'nce to p.ave the way for Jacob's return to the promised land. 4. TIkus sltall ye speak unto my lord Esau—The purport of the message was that, after a residence of twenty years in Mesopotamia, ho was now returning to his native land—that he did not need,any thing, for he had abundance of piustoral wealth-but that he could not pass without notifying his arrival to his brother, and paying the homage of his respectful obeisance. Acts of civility tend to disarm opposition, and soften hatred (Kccleslastes for superstitious purposes. 31, 32. Jacob said, . . . With whomsoever thon ftndeth thy gotls let htm not live Con.scious of his own innocence, and little suspecting the misdeed of his favourite wife, he boldly challenged a search, and denounced the heaviest penalty on the culprit. A personal scrutiny was made by Laban, who examined every tent; and having entered Rachel's la.st, would have infallibly discovered the stolen im.nges ha<l not Rachel made an appeal to him which prevented further search. 34. Rachel had taken tlie lnia|;es, and put them In the camel's furniture, and sat ui>on tlirm —The common pack-.saddle is often used as a seat or a cushion, against which a person s<iuatted on the floor may lean. 3fl, 37. Jacob was wroth—Recrimination on his part was natural In the circumstances, and, as usual, When pa-sslon Is high, the charges took a wide range. He rapidly enumerated his grievances for twenty years, and in a tone of unrestrained severity described the niggard charactej" and vexatious exactions of his uncle, together witli tlie hardships of various kinds he had patiently endured. 3^. The rams of thy flock have I not eaten Kastern people seldom kill the fcmitles for food e.xcept they are barren. 39. That which wn« torn of beasts I "broufht not nnto thee—The shepherds are strictly re-
10. 4). Thy servant Jacob—He had been nuide lord over his brethren (cf. ch. 27. 29). But it Is probable he thought this referred to a spiritual superiority; or if to temporal, that it was to be realized only to his posterity. At all events, leaving It to God to fulfil that purpo,se, he deemed
It prudent to assume the most kind and respectful l)eaT-
Ing. 0. The messenger* returned to Jacoli—Their report left Jacob In painful uncertainty as to what was hin brother's views and feelings. Esau's studied reserve gave him reason to dread the worst. Jacob was natumlly timid; but his conscience told him that there was much ground for apprehension, and his distress was all the more aggravated that he had to provide for the safety of a large and helpless family. 9-12. Jacob said, O God of my father Abraham—In this great emergency, he liai! sponsible for losses in the flock, unless they can prove these were occaslone<l by wild beasts. 40. In the day the droujht . . . and the ft-ost by night—The temperature changes often In twenty-four hours from the greatest exititomcw of heat and colil, most trying to the shepherd who •has to keep watcli by his flocks. Much allowance must be made for Jacob. Groat and long-continued provocations ruflle the mildest and most diMclpIlned tempers. It 31
Jacob Wrestleth. with an Angd. GENESIS XXXIII. Kindness of Jacob and Esav, ourable part of the patriarch's history—it was to be associated with another descriptive of his now sanctified and eminently devout character. 39. Jacob asked, Tell me recourse to prayer. This Is the first recorded example of prayer in the Bible. It is short, earnest, and bearing directly on the occasion. The appeal Is made to God, as 8tandiug in a covenant-relation to his family, just as we ought to put our hopes of acceptance with God in Christ.
. . . thy name—The request was denied, that he might not be too elated with his conquest, nor suppose tliat he had obtained such advilntage over the angel as to make him do what he pleased. 31. halted upon his thigh As Paul had a thorn in the flesh given to humble him.
It pleads the special promise made to himself of a safe return; and after a most humble and affecting confession of unworthiness, breathes an earnest desire for deliverance from the Impending danger. It was the prayer of a kind husband, an atfect'ionate father, a firm believer in the promises. 13-33. took ... a present for Ksau Ma brotlier—Jacob combined active exertions with earnest prayer; and this teaches us tliatwemust notdepend upon the aid and Interposition of God in such a waj' as to supersede the exercise of prudence and foresight. Superiors are always approached with presents, and the respect expressed is estimated by the quality and amount of the gift. The present of Jacob consisted of SoO head of lest he should be too elevated by the abundant revelations granted him; so Jacob's lameness was to keep him mindful of this mysterious scene, and that it was in gracious condescension the victory was yielded to him. In the greatest of these spiritual victories, wliieh, through f'aitli, any of God's people obtain, there is always sonietliing to humble them. 33. the sinew which slirank—the nerve that fastens the thigh-bone in its socket. The practice of the Jews in abstaining from eating tliis in the flesh of animals, is not founded on the law of Moses, but is merely a traditional usage. The sinew is carefully extracted; and where there are no persons skilled enough for tha' operation, they do not make use of the liind legs at all. cattle, of different kinds, such as would be most prized by Esau. It was a most magnificent present, skilfully arranged and proportioned. The milch camels alone were of immense value; for the she-camels form the principal part of Arab wealth; their milk Is a chief article of diet; and in many other respects they are of the greatest use. 16. every drove by themselves—There was great prudence in this arrangement; for the present would thus have a more imposing appearance; Esau's passion would have time to cool as he passed each successive company; and if the first was refused, the others would hasten back to convey a timely warning. 17. lie commaiidecl the foremost—The messengers were strictly commanded to say the same words, that Esau might be more impressed, and tliat the uniformity of the address might appear more clearly to have come from Jacob himself. 21. hlin- •elf lodged—not the whole night, but only a part of it. aa. ford Jahbok—now the Zerka—a stream that rises among the mountains of Gilead, and running from east to west, enters the Jordan, about forty miles south of the Sea of Tllierias. At the ford it Is ten yards wide. It is sometimes forded with difficulty ; but in summer, very shallow, he rose up and took—Unable to sleep, he waded the ford in the night-time by himself; and having ascertained its safety, he returned to the north bank, and sent over his CHAPTER XXXIII.
Ver. I-U. Kindness of Jacob and Esau. 1. behold, Esau came, and with him four hundred men—Jacob having crossed the ford, and ranged his wives anil cliildren In order—the dearest last, that they might be the least exposed to danger—awaited the expected interview. His faith was strengthened and his fears goue (Psalm 27.
3). Having had power to prevail with God, he was confident of the same power with man, according to the promise (cf. ch. 32. 28). 3. he bowed himself . . . seven times—the manner of doing this is by looking towards a superior and bowing with the upper part of tiie body brought parallel to the ground, then advancing a few steps and bowing again, and repeating liis obeisance till, at the seventh time, the suppliant stands in the immediate presence of his superior. The members of his family did the same. This was a token of profound respect, and, though very marked, it would appear natural ; for Esau being the elder brother, was, accon-ding to the custom of the East, entitled to respectful treatment from his younger brother. His attendants would be struck by it, and according to Eastern habits, would magnify it in the hearing of their master. 4. Esau ran to meet him—What a sudden and surprising change! "Whether the sight of the princely present and the profound homage of Jacob had produced this effect, or it proceeded from the impulsive character of Esau, the cherished enmity of twenty years in a moment disappeared ; the weapons ofwar were laid aside, and the warmest tokens of mutual affection reciprocated between the brothers. But doubtless, the efficient cause was the secret, subduing influence of grace (Proverbs 21. 1), which converted Esau from an enemy into a friend. 5. Who are those with theel—It might have been enough to say. They are my children ; but Jiicob was a pious man, and he could not give even a common answer but in the Language of piety (Psalms 127. 3; 113.9; 107.41). 11. He urged him and he took it—In the East the acceptance by a superior is a proof of friendship, and by an enemy of reconciliation. It was on both accounts Jacob was so anxious that his brother should receive the cattle; and in Esaii's acceptance he had the strongest proofs of a good feeling being established that Eastern notions admit of. family and attendants—remaining behind, to seek anew, in silent prayer, the Divine blessing on the means he had set in motion. 2*, 3.5. There wrestled -a man tvith him —This in.vsterlous person is called an angel (Hosea 12.5) and God («. 28, .30; Hosea 12.4); and the opinion that is most supported is, that he was "the angel of the covenant," wlio, in a visible form, appeared to animate the mind, and sympathize with the distress of his pious servant. It has been a subject of much discussion wlietlier the Incident described was an actual confllet, or a visionary scene. Many til ink that as the narrative makes no mention in express terms either of sleep, or dream, or vision, It was a real transaction; while others, considering the l)o<llly exhaustion of Jacob, his great mental anxiety, the kind of aid he supplicated, as well as the analogy of former manifestations with which he was favoured—such as the ladder—have concluded that it was a vision. [Calvin, IlEssEXBERG, Hengstenberg.] The moral design of It was to revive the sinking spirit of the patriarch, and to arm hini with confidence in God, whih; anticipating the dreaded scenes of the morrow. To us it Is highly Instructive; showing that, to encourage us valiantly to meet the trials to wliich we are subjected, God allows us to ascribe to the efficacy of our faith and prayers, the victories which His grace alone enables us to malte. 36. I will not let thee go, except thou bless me—It is evident that Jacob was aware of the character of Illm
12-20. The Parting. 13. And he said, Let us take our Journey—Esau proposed to accompany Jacolj and his familj' through the country, both as a mark of frieiuishlp and as an escort to guard them. But the proposal was prudently declined. Jacob did not need any worldly state or equipage. Notwithstanding the present cordlalwith wliom lie wrestled; and, believing that his power, though by far superior to human, was yet limited by his promise to do him good, he determined not to lose the golden opportunity of securing a blessing. And nothing gives God greater pleasure than to see the hearts of his people firmly adhering to him. 38. Thy name shall be called no more Jacob, but Israel—The old name was lt.v, the brothers were so diflerent in spirit, character, and habits—the (me so mucli a man of the world, and the other a man of God, that there was great risk of something occurring to disturb the harmony. Jacob havinn alleged a very rciisonable excuse for the tardiness of liip movements, the brothers parted in peace. 14. until come unto my Lord—It seems to have been .Jacob's iji not to be abandoned; but, referring as it did to a dislion-
Fke Dishonour 0/ Dinah. GENESIS XXXIV, XXXV. Jacob Meproveih Simeon and Levi.
The sons of Jacob answered—The honour of their family consist€d In having the sign of the covenant. Circumcision was the external rite by which persons were ailmitted members of the ancient Church. But Uiat outward rite could not make the Shechemites true Israelites; and yet It does not appear that Jacob's sons required any thing more. Nothing is said of their teaching the people to Worship the true Godj but only of their insisting on their being circumcised ; and it is evident that they did not seek to convert Shechem, but only made a show of religion—a cloak to cover their diabolical design. Hypocrisy and deceit, in all cases vicious, are inflnitetj' more so when accompanied with a show of religion ; and here the sons of Jacob, under the pretence of conscientious scruples, conceal a scheme of treachery as cruel and diabolical as was, perhaps, ever perpetrated. 30. Hamor and Shechem . . . came unto the gate of their city—That was the place where every public communication was made; and in the ready obsequious submission of the people to this measure we see an evidence either of the extraordinary af Tection for the governing family, or of the abjectdespotism of the East, wherethewillof achief isanabtentlon, passing round the Dead Sea, to visit his brother lu Seir, and thus, without crossing the Jordan, go to Beerslieba to Isaac; but he clianged his plan, and whether the intention was carried out then or at a future period has not been recorded. 17. Jacob journeyed to Siiccoth
/. e., booths, that being the first station at whicli Jacob lialted on his arrival in Canaan. His posterity, when dwelling in houses of stone, built a city there and called it Succoth, to commemorate the fact that their ancestor, " a Syrian ready to perish," was glad to dwell in booths. 19. Slialem i. e., peace ; and the meaning may be that Jacob came into Canaan, arriving safe and sound at the city Shechem—a tribute to Him wlio had promised such a return (cf. ch. 28. 15). But most writers take Shalem as a proper name—a city of Shechem, and the site is marked by one of the little villages about two miles to the north-east. A little further in the valley below Shechem " he bought a parcel of a field, where he spread his tent," thus Ijeing the first of the patriarchs who became a proprietor of land in Canaan. 19. an hunclred pieces of money—pieces, lit., " lambs;" probably a coin with the figure of a lamb on it. 30. and he erected . . . on altar—A beautiful proof of his personal piety, a most suitable conclusion to his journey, and a lasting memorial of a distinguished favour in the name "God, the God of Israel." Wherever we pitch a tent God shall have an altar. solute command. 30. Jacob said . . . Ye have tronbled me—This atrocious outrage perpetrated on the defenceless citizens and their families made the cup of Jacob's affliction overflow. We may wonder that, in speaking of it to his sons, he did not represent it as a heinous sin—an atrocious violation of the laws of God and man, but dwelt solely on the present consequences. It was probably because that was the only view likely to rouse the coldblooded apathy, the hardened consciences of those ruffian sons. Nothing but the restraining power of God saved him and his family from the united vengeance of the people (cf. ch. 35. 5). All his sons had not been engaged in the massacre. Joseph was a boy, Benjamin not yet born, and the other eight not concerned In It. Simeon and Levi alone, with their retainers, had been the guilty actors In the bloody tragedy. But the Canaanltes would not be discriminating In their vengeance; and if CHAPTEE XXXIV.
Ver. 1-31. The Dishonour of Dinah. 1-4. Though freed from foreign troubles, Jacob met with a great domestic calamity in the fall of his only daughter. According to Josephus, she had been attending a festival ; but it
Is highly probable that she had been often and freely mixing in the society of the place, and that being a simple. Inexperienced, and vain young woman, had been flattered by the attentions of the ruler's son. There must have been time and opportunities of acquaintance to produce the strong attachment that Shechem had for her. all the Shechemites were put to death for the of Tence of their clilef s son, what wonder If the natives should extend their hatred to all the family of Jacob; and who probably, equalled, in number, the Inhabitants of that village.
5. Jacob Held Uls pence—Jacob, as a father and a good man, must liave been deeply distressed. But he could do little. In the ease of a family by difierent wives, it is not the father, but the full brotliers, on whom the protection of tlie daugliters devolves—they are the guardians of a sis-
CHAPTER XXXV. ter s welfare and the avengers of her wrongs. It was for this reason that Simeon and Levi, the two brothers of Dinah by Leah, appear tlie chief actors in this episode; and tliough the two fathers would have probably brought about an ainical>le arrangement of the affair, the hasty arrival of these enraged brothers introduced a new element into the negotiations. 6. Ilamor i.e., ass; and it
Ver. 1-15. Removal, to Bbthei.. 1. God said unto Jacob, Arise, <fec.—This command was given as seasonably in point of time, as tenderly in respect of language. The disgraceful and perilous events that had recently taken place in the patriarch's family must have produced in him a strong desire to remove without delay from the vicinity of Shechem. Borne down by an overwhelming sense of the criminality of his two sons—of the offence they had given to God, and the dishonour they had brought on the true faith ; distracted, too, with anxiety, about the probable consequences which their outrage might bring upon himself and family, should the Canaanis a striking proof of the very difl'erent ideas wlilcli, in tlie East, are associated with that animal, which there appears sprightly, well proportioned, and of groat activity. This chief is called Emmor (Acts 7. 1(>). 7. tlie men were grieved, and . . . very wroth—Good mev ^u sucli a case could not but grieve; but it would have beeh well if their anger had been less, or that they had known tlie precept " let not the sun go down upon your wrath." No Injury can justify revenge (Deuteronomy 32. 35 ; Romans 12.9); hut Jacob's sons planned a scheme of revenge In the most deceitful manner. 8. Ilamor commnncd with them The prince and his son seem at first slglit to liavo acted honestly, and our feelings are enlisted on their side. They betray no jealousy of the powerful shephenls; on the contrary, show every desire to establish friendly Intercourse. But their conduct was unjustifiable In neither expressing regret nor restoring Dinah to her family; and this great error was the true cause of the negotiations ending In ho unhappy a manner. II. Shechem said unto lier father ite people combine to extirpate such a band of robbers and murderers ; he must have felt this call as affording a great relief to his afflicted feelings. At the same time it conveyed a tender rebuke, go up to Bethel—Bethel was about thirty miles south of Shechem; and was an ascent from a low to a highland country. There, he would not only be released from the painful associations of the latter place, but be established on a spot that would revive the most delightful and sublime recollections. The pleasure of revisiting it, however, was not altogether unalloyed, make tliere an altar nuto (>od, that appeared—It too frequently happens that early impressions are effaced through lapse of time—that promises made In seasons of distress, are forgotten ; or, If remembered on the return of health and prosperity, there Is not the same alacrity and sense of ol)ligation felt to fulfil tliem. Jacob was lying under that charge. He had fallen Into spiritual Indolence.
, . . and brethren—The consideration of the iHoiiosnl for marriage belonged to Jacob, and he cirtatnly sliowed great weakness In yielding so much to the fiery ImpetuOHlty of Ills sons. The sequel shows the unhappy conse- (|uenceti of that concession. 13. Auk me never 80 mnch dowry and gift—Tho gift refers to the presents made at It was now eight or ton years since his return to Canaan. He had eirected a comfortable settlement; and had neknowledged the Divine mercies, by which that return and betrothal, both to the bride elect and lier relations (cf. oh. U. 53) the dowry to a suitable settlement upon her. 13. 3b
Sis Removal to BetAd. GENESIS XXXVI. Death of Isaac. event seems to have taken place before the solemnitic* were commenced. Deborah—a bee—supposing her to have been fifty years on coming to Canaan, she had attained the great age of 180. When she was removed from Isaac's y household to Jacob's, is unknown. But it jsrobably was on his return from Mesopotamia; and she would have been of invaluable service to liis young family. Old nurses, like her, were not only honoured, but loved as mothers ; and, accordingly, her death was the occasion of so great lamentation. She was buried under the oak hence called "the terebinth of tears" (cf. 1 Kings 13.11). God was pleased to make a new appearance to him after the solemn rites of devotion were over. By this manifestation of his presence, God testified his acceptance of Jacob's "sacrifice, renewed the promise of the blessings guaranteed to Abraham and Isaac ; and the patriarch observed the ceremony wii which he had formerly consecrated the place ; comprising a sacramental cup, along with the oil that he poured on the pillar; and reimposing the memorable name. The whole scene was in accordance with the character of the patriarchal dispensation, in which the great truths of religion were exhibited to the senses, and "the world's grey fathers" taught in a manner suited to the weakness of an infantine condition. 13. God went up from him—The presence of God was indicated in some visible form, and his acceptance of the seitiement had been signally distinguished (of. ch. 33. 19). But for some uuredorded reason, his early vow at Bethel, In a great crisis of his life, remained unperformed. The Lord appeared now to remind him of his neglected duty, in terms, however, so mild, as awakened less the memory of his fault, than of the kindness of his heavenly Guardian ; and liow much Jacob felt the touching nature of the appeal to that memorable scene at Bethel, appears in the immediate preparations he made to arise and go up thither (Psalm 66. 13). ». Then Jacob gala unto Ills houseliold . . . Put away tlie strange gods tliat are among you Hebrew, gods of the stranger—of foreign nations. Jacob had brought, in his service, a number of Mesopotamian retainers, who were addicted to superstitious practices; and there is some reason to fear that the same high testimony as to the religious superintendence of his household could not have been borne of him as was done of Abraham (ch. 18. 19). He might have been too negligent hitherto in winking at these evils in his servants; or, perhaps. It was not till his arrival in Canaan, that le had learnt, for the fli'st time, that one nearer and deai«r to him was secretly infected with the same corruption ii;>i. 31. 31). Be that as it may, he resolved on an inimediale and thorough reformation of his household; and in commanding them to put away the strange gods, he added, " be clean, and change j-our garments ;" as if some defilement, from contact with idolatry, should still remain about them. In the law of Moses, many ceremonial purilications were ordained, and obsei ved by persons who had contracted certain defilements, and without the observance of which, they were reckoned unclean and unfit sacrifice shown by the miraculous descent of fire from heaven, consuming it on the altar. l()-27. Birth of Benjamin—Death of Rachel, Ac. 16. they journeyed from Beth-el—There can be nodoubt that much enjoyment was experienced at Bethel , and that in the religious observances solemnized, as well as in the vivid recollections of the glorious vision seen there, the affections of the patriarch were powerfully animated, and that he left the place a better and more devoted servaiit of God. When the solemnities were over, Jacob, with his family, pursued a route directly southward, and they reached Ephrath, when they were plunged.into mourning by the death of Rachel, who sank in child-birth, leaviug a posthumous son. A very afl Tecting deth, considerini,; how ardently the mind of Rachel had been set on oflspring (cf. ch. 30. 1). 18. She called his name Ben-oni— The dying mother gave this name to her child, significant of her circumstances; but Jacob changed it into Beniamin. This is thought by some to have been oi'iginally Benjamim, "a son of days" i.e., of old age. But with to join in the social worship of God. These bodily pui illcations were purely figurative ; and as sacrifices were offered before the law, so also were external purifications, as appears from the words of Jacob; hence it would seem that types and sj'mbols were used from the fall of man, representing and teaching the two great doctrines of revealed truth viz., the atonement of Christ, and the sanctification of our nature. 4. tliey gave unto Jacob all tlie strange gods . . . and earrings—Strange gods—the Beraphim (cf. ch. 31. 30), as well, perhaps, as other idols got amongst the Shechefclte spoil—earrings of various forms, sizes, and materials, which are universally worn in the East, and, then as now, connected with incantation and idolatry (c£ Hosea 2. 13). The decided tone which Jacob now assumed, was the probable cause of the alacrity with which those favourite objects of superstition were surrendered. Jacob hid them under the oak—or terebinth—a towering tree, which, like all others of the kind, were striking objects in the scenery of Palestine ; and beneath which, at Shechem, the patriarch had pitched his its present ending it means "son of the right hand"—?', e., particularly dear and precious. 19. Ephrath, whicli is Bcth-lehem—The one the old, the other the later name, signifying " house of bread." 20. and Jacob seta pillar on her grave . . . unto this day—The spot still marked out as the grave of Rachel exactly agrees with tlie Scriptural record, being about a mile from Bethlehem. Anciently it was surmounted by a pyramid of stones, but the present tomb is a Mohammedan erection. 32-;J«. Sons of Jacob . . . boi-n to him in Padnn-aram—It is a common practice of the sacred historian to say of a company or body of men that which, though true of the majority, may not be applicable to every individual. See Matthew 19.28; John 20.21; Hebrews 11.13. Here is an example, for Benjamin was born in Canaan. tent. He hid the Images and amulets, delivered to him by his Mesopotamian dependents, at the root of this tree. The oak being deemed a consecrated tree, to bury them at Its root was to deposit them in a place where no bold hand would venture to disturb the ground; and hence it was called from this circumstance—"the plain of Meonenim" —i.e., the oak of enchantments (Judges 9.37); and from the great stone which Joshua set up—" the oak of the pillar" (Judges 9.6). 5. the terror of God was upon the cities—There was every reason to apprehend that a storm of indignation would burst from all quarters upon .Jacob's family, and that the Canaanite tribes would have formed one united plan of revenge. But a supernatural panic seized them; and thus, for the sake of the "heir of the promise," the protecting shield of Providence was specially held over his family. G. So Jacob came to Luz . . . that is, Bethel—It is probable that this place was unoccupied ground when Jacob first went to it; and that after that period [Calvin], the Canaanitcs built a town, to which they gave the name of Luz, from the profusion of ilmond tiees that grew around. The name of Bethel, which would, of course, be confined to Jacob and his family, did not supersede the original one, till long after.
28,29. Death OF Isaac. 29. Isaac gave up the gho>t —The death of this venerable patriarch is here rec<n-df d by anticipation, for it did not take place till fifteen years after Joseph's disappearance. Feeble and blind tho Vgli he was, he lived to a very advanced age; and it is a phwing evidence of the permanent reconciliation belwe< ii Esau and Jacob that they met at Mamre to perform the funeral rites of their common father.
CHAPTER XXXVI.
"Ver. 1-43. Posterity of Esau. 1. these are the p;et»- erations—history of the leading men and events (cf. cli.
2.4). Esau who is Edom—A name applied to him in It Is now Identified with the modern Beltin, and lies on the western slope of the mountain on which Abraham built his altar (Genesis 12.8). 7. El-Beth-el-i. >>., the God reference to the peculiar colour of his skin at birth, rendered more significant by his inordinate craving for t!i« red pottage, and also by the fierce sanguinary character of Ijctliel. 8. Deborah, Rebekah's nurse, died—This
Parental Partiality, GENESIS XXXVII. The Dreams of Joseph. of his descoi Klants (cf. Ezekiol 2.). 12; Obadiah 10). 3,3. Esau took Ills wives of tlie ditiighters of Canaan There weie three, iiieutioiied under ditlerent names; for thee," the usual expression of good wishes amongst friends and acquaintances. It is deemed a sacred duty to give all this form of salutation; and the withholding of it is evident that Basliemath is tliesanieas Malialath (ch. it is an unmistakeable sign of dislike ol secret hostility. The habitual refusal of Joseph's brethren, therefore, to meet him with " the salaam," showed how ill-disposed they were towards him. It is very natural in parents to love the youngest, and feel partial to those who excel in talents or amiableness. But in a family constituted as Jacob's—many children by difl'erent mothers—he showed great and criminal indiscretion.
2H. 9), since they both stand in the relation of daugliter to Jshmael and sister to Nehajoth; and lience it may be inferred tliat Adah is the s;ime as Judith, Aholibam.ah as Bathsemath (ch. 20. 3^). It was not unusual for women, in that early age, to have two names, as Sarai was also Iscah and this is the more probable in tlie case of Esau's wives, who of course would have to take new names when they went fro)n Canaan to settle in mount Seir. <>, 7. Esnu
5-3K. The Dreams of Joseph. 5. Joseph dreamed a dream—Dreams in ancient times were much attended. . . -ivent into tlie country from tlie face of 2'..is i>>'Othrr Jacob—AiY., a country, witlionl any certain piospec-t of a to, and hence the dream of .Joseph, though but a mere boy, engaged the serious consideration of his family. But this dream was evidently symbolical. The meaning was easily discerned, and, from its being repeated under different emblems, the fullilinent was considered certain s;'tllenient. The design of this historical ski-t< h of Esau and his family is to show how the promise icli. 27. 8!l, 40) was fulfilled. In temporal prosperity he far exceeds his brother; and it is remarljal)le That, in tlie overruling providence of God, the vast increase of his worldly substance was the occasion of his leaving Canaan, and thus making way for the return of .Jacob. 8. Tlins dwelt Esaii in mount Seir—This was Divinely assigned as his possession (Joshuii 24. 4; Deuteronomy 2. .5). 15-19. dukes —The Edomites, like the Israelites, were divided into (cf. ch. 41.32;—whence it was that "his brethren enviad him, but his father observed the saying." 13. his brethren went to feed their fatlker's flock in Shechem—The vale of Shechem was, from the earliest mention of Canaan, blest with extraordinary abundance of water. Therefore did the sons of Jacob go from Hebron to this place, tliough it must have cost them near twenty hours' travelling tribes, which took their names from his sons. The head of each tribe was called by a term which in our version is rendered duke—not of tlie high rank and wealth of a British peer, but like the sheicks or emirs of the modern East, or the chieftains of our highland clans. P'onrteen are mentioned who flourished contemporaneously. 2030. Sons of Scir, the Horite—native dukes, who were incorporated with those of the Edomite race. 34. This was that Anah that found the mules—The word i. e., at the shepherd rate, a little more than fiftj' miles. But the herbage there Is so rich and nutritious, that they thought it well worth the pains of so long a journey, to the neglect of the grazing district of Hebron. [Van De Velde.] 13-17. Israel said, . . . Do not thy brethren feed the flock in Shechem 1—Anxious to learn how his sons were doing in their distant encampment, Jacob despatched Joseph; and the youth accepting the raissiou with alacrity, left the vale of Hebron—sought them at Shechem—heard of them from a man in " the field," the wide and richly-cultivated plain of Esdraelon—and found that they had left that neighbourhood for Dothan, probably being compelled by the detestation in whldi, from the horrid massacre, their name was held. Joseph went after Ills brethren, and found them in Dothan I{e- '• mules" is, in several ancient versions, rendered " water springs;" and this discovery of some remarkable fountain was sufficient, among a wandering or pastoral people, to entitle him to sucli a distinguishing notice. 31-39. kiiks of Edom—The royal power was not built on the rnins of the dukedoms, but existed at the same time. •10-43. Recapitulation of the dukes according to their residences. breiv, Dothaim, or "two wells," recently discovered in the modern " Dotan," situated a few •ours' distance fi-oia Shechem. 18. wlien they saw him afar off—on tlie level grass-field, where they were watcliing their cattle, they could perceive htm approaching in the distance from the side of Shechem, or ratlier Samaria. 19. Behold, tills dreamer cometh lit., "master of dreams" a bitterly ironical sneer. Dreams being considered suggestions from above, to make false pretensions to having received one was detested as a species of blasphemy, and in this light Joseph was regarded by his brethren a.s an artful pretender. They already began to form a plot for his assa.sslnatlon, from which he was rescued only by the address of Reuben, who suggested that he should rather be cast Into one of the welKs, which are, and probalily were, completely dried up In summer. 33. they stripped Josepli out of his coat ... of many colours—Imagine him advancing In all the unsuspecting openness of CHAPTER XXXVII.
Ver. 1-1. Parental Partiality. 1. Jacob dwelt in tise land wherein his father was a stranger—£. c, sojourner: father used collectively. The patriarch was at tjiis time .at Jlamre, in the valley of Hebron (cf. ch. 35. 27); and his dwelling there was continued in the same manner, and prompted by the same motives ns that of Abraham and Isaac (Hebrews 11. 13). 3. generations—leading oi'currences, in the domestic history of Jacob, as shown in tlie narrative about to be commenced. Joseph . . . was fi rdlng the flock—;i7., Joseph being seventeen years old was a sliepherd over the flock—he a lad, with the sons of Bilhah and Zilpah. Oversiglit or superintendence is evidently implied. This post of cliief shepherd In the party might l>e assigned him either from his being the son of a principal wile, or from liis own superior qualities of character; and if invested with tliis office, he acted not as a gossiping tell-tale, but ns a "faitliful steward" in reporting Mie scandalous conduct of his brethren. .3. son of his old age—Benjamin being younger, Wiis more the son of his old age, and consequently on that ground might have been expected to be the favourite. Literally renderdd. It is "son of old ago to him" Hebretv phrase, for "a v ise son"—one who possessed observation and wisdom aliove his years—an old licad on young shoulders, made him a coat of many colo5«rn—formed in those early days by sewing together pat<;hes of coloured cloth, and con- ^ldeed a dress of distinction (Judges 5.30; 2 Samuel 13. bi-othcrly affection. How astonished and terrified must ho have been at the cold reception, the ferocious aspect, the rough usage of his unnatural assailants! A vivid picture of his state of agony and despair was afterwards drawn by themselves (cf. ch. 42. 21). 3.5. they sat down to eat bread—What a view does this exhibit of those hardened profligates! Their common share In this conspiracy is not the only dismal feature in tlie story. The rapidity, the almost Instantaneous manner in which the proposal was followed by their Joint resolution, and the cool Indlfrerencc, or rather the fiendish satisfaction, with which they sat down to regale themselves Is astonishing.
It Is Impossible that mere envy at his dreams, his gaudy
IS). The passion for various colours still reigns amongst the Aralis and other people of ..ic East, who are fon<l of ((Hissing their children in this gaudy attire. But since dress, or the doating partiality of their common father, could have go.aded them on to such a pitch of frenzied resentment, or confirmed tliem In such consummate wickedness. Their hatred to Joseph must have hud a far deeper seat—must have been produced by dislike to his piety and other e.xcellenclcs, which made his chariwt«'r and conduct a constant censure upon tholrs, and u aollie art of Interweaving various patt( rns was Introduced, " the coats of colours" are difl'erent now from what they peem to have been In patriarchal times, and bear a close resemblance to the vnrhales of tartan. 4. could not peak peaceably unto lulm—<lld not say "peace bo to 38
Joseph Sold by his Brethren. GENESIS XXXVIir, XXXIX. Joseph in Poliphar's Houst. the government of a supreme and all-wise Disposer. 34, .Tncob rent , his clothes, and put sackcloth upon his loins—the common signs of Oriental mourning. A rent couut of wlilch they found that they eoiild neyer be at ease till they had rid tlieniselvea of his lialed presence. This was the true solution of the mystery, just as it wii-s
Is made In tlie skirt more or less long according to the at Uicted feelings of the mourner, and a coarse rough piece of black sackcloth or camel's liair cloth is wound round the waist. 35. and he said, For I will go doivn into the grave unto my son—not the earth, for Joseph was supposed to be torn in pieces, but the unknown place— the place of dejiarted souls, where Jacob expected at death to meet his beloved son.
In the case of Cain (1 John S. 12). tliry li<"t«-il tip tlit-lr eyc«, . . . ami, toe Uolcl, a company of IsUiiia«-llt«'s— they are called Midijinites (c. '28), and Mcdaiiiti s, Hfhrcw (v. 36), being a travelling earavan eonifiosed of a inixe<l association of Arabiaiis. Tliose tril)esof Nortliern Aral)ia had already addicted tliemselve.s to conimeree, and Ion;; did they enjoy a monopoly, the orryliiK trade l)einK entirely in their hands. Their approach could easily lie Been; for as their road, alter crossing the ford from the transjordanic distriet, led along the south side of llie mountains of Gilboa, a party sealed on (he plain of Dothan could trace tlietn and their string of camels In the distance as they proceeded through the broad and gently-sloping valley that intervenes. Trailing in llie produce of Arabia and India, they were in the regular course of traffic on their way to Egypt: and tlie eliief
CHAPTER XXXVIII.
Ver. l-oO. JuDAH AND Family. 1. at that time— formula frequently used by the sacred writers, not to descrilie any precise period, liut an interval near about it. 3. .Tudah saw there a daugliter of a certain C'anaaiiite —Like Esau, this son of .lacob, casting off the restraints of religion, married Into a Canaanite family; and it is not surprising that the family which sprang from such an nnsuital)le connexion should be infamous for bold and unblushing wiclcedness. 8. .Tndah said unto Onan . . . marry her, and raise up seed to thy brother—The first instance of a custom which was afterwards incorporated amongst the laws of Moses, that when a husliand died leaving a widow, his l)rother ne.xt of age was to marry her, and the issue, if any, was to Ije served heir to the deceased (cf. Deuteronomy 'I'l. ol. 12. Jiulah . . . went up unto liis sheep-shearers—This season, which occurs in Palestine towards the end of March, was spent in more than usual hilarity, and the wealthier masters invited their friends, as well as treated their servants, to sumptuous entertainments. Accordingl.v, it Is said, Judah was accompanied by his friend Illrah. Timnnth—in the mountainsof Judah. 18. signet, &c.—bracelets, including armlets, were worn by men as well as women among the Hebrews. But the TTcbrii) word here rendered bracelets. articles of commerce In which this clan dealt, were "spicery" from India, i.e., a species of resinous gum, called storax, "balm of (Jilead,'" the juice of the lialsani tree, a native of Arubia-Feli.x, and "myrrh," an Arabic gum of a strong fragrant smell. Kor these articles tliere must have been an enormous demand in Kgvpt, as they were constantly used in the process of eml)almiuf nt. 'iH88. Jndali said, . . . wlint profit Is it if \»e slay our brotlnorl—The sight of these travelling merthants gave a sudden turn to tlie views of the conspirators: for having no wish to commit a greater degree of crime than was necessary for the accomplishment of their iHid. t!;^'y readily approved of .Tu<lah's suggestion to ilispose of their obnoxious lirotlier as a slave. The proposal, of course, was founded on their knowledge tliat the Arabian merchants traf Rclced in slaves; and there Is the clearest evidence furnished by the monuments of Kgypt, that the traders who were in the habit of bringing slaves from the countries through which tliey passeKi, found a ready market in the cities of the Nile, tliey . . . lifted up •fosrph out of tlie pit, and gold him—Acting impulsively on Judah's advice, they had their poor vicHm ready by the time the merchants reached; and money being no part of their oljject, the.v sold him for "twenty pieces of silver." The money was prolmbly in rings or pieces (shekels), and silver is always mentioned in the records of that early iige before gold, on accotint of its Is everywhere else translated " lace" or " ribbon ;" so that as the signet alone was probaI>ly more than an equivalent for the kid, it Is not easy to conjecture wliy the other things were given in addition, except by supposing the perforated seal was attached l)y a rliibon to tlie stafT. 34. Bring her forth, and let her be burnt—In patriarchal times fathers seem to have possessed the power of life and death over tl\e members of tlieir families. The crime of adultery was anciently punished in many places by ljurning (Leviticus 21.9; Judges 15.6; Jei'emiah 29.22). This chapter contains details which probably would never have obtained a place in the inspired record, had rarity. The whole sum, if in shekel weiglit, did not exceed f-S. they brought .Tosepli into Egypt—There were two routes to Kgypt—the one was overland by Hebron, where .lacob dwelt, and b.v taking which, the fate of his hapless son would likely have reached the paternal ears; the other was directly westward across the country from it not been to exhibit the full links of the chain that connects the genealogy of the Saviour with Abraham; and in the disreputable character of the ancestry who figure in this passage, we have a remarkable proof tliat "He made him.self of no reputation."
Dothan to the maritime coast, and in this, the safest and most expeditious way, the merchants carried Joseph to Egj'pt. Thus did an overruling Providence lead this murderous conclave of brothers, as well as the slavemerchants,—I)oth following their own free courses, to be parties in an act l).v which He was to work out, in a marvellous manner, the great purposes of His wisdom and goodness towards His ancient Church and people. 30. Reuben returned unto the pit.—he seems to have designedly tivken a circuitous route, with a view of secretly rescuing the poor lad from a lingering death by Starvation. His intentions were excellent, and his feelings no doubt painfully lacerated, when he discovered what had been done In his absence. But the thing was of God, who had designed that .loseph's deliverance should be accomplished by other means than his. 31-33. they took Joseph's coat—the commission of one sin necessarily leads to another to conceal It; and the scheme of deception which the sons of Jacob planned and practised on their aged father was a necessary consequence Of the atrocious crime they had perpetrated. What a wonder that their cruel sneer, "thy son's coat," and their forced efforts to comfort him, did not awaken suspicion ! But extreme grief, like every other passion, is l)llnd, and Jacob, great as his atfllctlon was, did allow himself to In- CHAPTER XXXIX.
Ver. 1-23. Joseph ix Potiphak's House. 1. Potiphar —This name, Potiphar, signifies one " devoted to the sun," the local deity of On or Hellopolis,—a circumstance which fixes the place of his residence in the Delta, the district of Egypt bordering on Canaan, officerprince of Pharaoh— t. c, in the service of government, captain of the guard—The import of the original term has bee-» variously interpreted, some considering it means "chief cook," others, "chief inspector of plantations;" but that which seems best founded is "chief of the executioners," "head of the police," the same as the captain of the watch, the zaftwZ of modern Egypt. [Wilkinson.] bought him ... of the Ishmaelites—The age, appearance, and Intelligence of the Hebrew slave would soon makehiml,e picked up in the market. But the unseen, unfelt Influence of the great Disposer drew the attention of Potlphai towards him, in order that in the house of one so closely connected with the court, he might receive that previous training which was necessary for the high office he was destined to fill, and In the school of adversity learn the dulge his sorrow more than became one who believed In Joseph Cast into Prison. GENESIS XL. Tlic Budo's Dream, lessons of practical wisdom that were to be of greatest utility and importance in his future career. Thus it is, that when God has any important work to be done, He always prepares fitting agents to accomplish it. 2. lie tvas in the house of Ills master—Those slaves who had been war captives were generally sent to labour in the tacle of state criminals; and, therefore, it may be presumed that more than ordinary strictness and vigilance were exercised over the prisoners. In general, however, the Egyptian, likeother Oriental prisons, were used solely for the purposes of detention. Accused persons were cast into them until the charges against them could be Investigated; and though the jailer was.responsible lor the appearance of those placed under his custody, yet, provided thej' were produced when called, he was never interrogated as to the way in which he had kept them. 21-33. The Lord . . . gave him favour in the sight of the keeper of the prison, &c. It is highly probable, from the situation of this prison (ch. 40. 3), that the keeper might have been previously acquainted with Joseph, and have had access to know his innocence of the crime laid to his charge, as well as with all the high integrity of his character. That may partly account for his showing so much kindness and confidence to his prisoner. But there was a higher influence at work; for "the Lord was with Joseph, and that which he did, the Lord made it to prosper.'' field, and subjected to hard treatment under the "stick " of taskmasters. But those who were bought with money were employed in domestic purposes, were kindly treated, and enjoyed as much liberty as the same class does in modern Egypt. 3. his master saw that the Lord was with him—Though changed in condition, Joseph was not changed inspirit; though stripped of the gaudy coat that had adorned his person, he. had not lost tlie moral graces that distinguished his character; though separated from his father on earth, he still lived in cortimunion with his Father In heaven; though in the house of an Idolater, he continued a worshipper of the true God. 5. tlie liord blessed the Egyptian's house for Joseph's sake, &c.—It might be—it probably was that a special, a miraculous blessing was poured out on a youth, who so faithfu Ujand zealously served God amid all the disadvantages of his place. But it may be useful to remark that such a blessing usually follows in the ordinary course of things; and the most worldly unprincipled masters always admire and respect religion in a servant when they see that profession supported by conscientious principle and a consistent life, made him overseer In his house—We do not know in wliat capacity Joseph entered into the service of Potiphar; but the observant eye of his master soon discovered his superior qualities, and made him his chief, his confidential servant (cf. Ephesians 6. 7; Colossians 3. 23). The advancement of domestic slaves is not uncommon, and it is considered a great disgrace not to raise one who has been a year or two in the family. But this extraordinary advancement of Josepti was tlie doing of the Lord, though on the part of Potiphar it was the consequence of observing the astonisliing prosperity that attended him in all that he did. 7. his master's wife cast her eyes upon Joseph—Egyptian women were not kept in the same secluded manner as females are in most Oriental countries now. They were treated in a manner more worthy of a civilized people—in fact, en Joyed as much freedom both at home and abroad as ladies do in Britain. Hence Potiphar's wife had constant opportunity of meeting Joseph. But the ancient women of Egypt were very loose in their morals. Intrigues and Intemperance were vices verj' prevalent amongst the sex, as the monuments too plainly attest. [Wii.kin.son.] Potiphar's wife was pr()l)ably not worse than many of the sanie rank, and her infamous advances made to Jos<>pli arose from her superiority of station. 9. Ho^»- then enu I do this great wickedness, and sin a{;;ains( Ooil
CHAPTER XL.
Ver. 1-S. Two State Prisoneks. 1. the butler—not only the cup-bearer, but overseer of the royal vineyards, as well as the cellars; having, probably, some hunjlreds of people under him. baker—or cook, had the superintendence of every thing relating to the providing and preparing of meats for the royal tal)le. Both officers, especially Hie former, were, in ancient Egypt, always persons of great rank anil importance; and from the confidential nature of their employment, as well as their access to the royal presence, they were, generally, the highest nobles or princes of the blood. 3. Pharaoh put tliem in ward, &c.—Whatever vias tlieir crime, they were committed—until theircase could be investigated—to the custody of tlie captain of the guard, i. p., Potiphar, in an outer part of whose house tlie royal prison was situated. 4:. The enptaJn of the guard charged Joseph with them—not tlie keeper, though he was most favourably disposed; but Potiphar himself, who, it would .seem, was by this time satisfied of the perfect innoi-ence of the young Helirew, though, probably, to prevent the exposure of his family, he deemed it prudent to detain him in confinement (see Psalm 37. 51. They eniitiuned a season in ward a/., days, how long, is uncerlnin; hut as they were called to account on the king's birthday, it has lx>en snpposed that their ott'ence had been committed on the preceding anniversary. [(;alvin.1 they dreamed a dream—.losepli, intluenced by the spirit of true religion, could feel for others (Ecdeslastes t. I ; Romans 12. 15; Philippians 2. 4). Observing them one d.ty extremely depressed, he inquired the cause of their melam holy; and being informed it was owing to a dream Ihey had respectively dreamed during the previous nlghl, after pioiisly directing them to (Daniel 2. 30; Isaiah '2(). I0\ he voluuteered to aid Ihem, tluough the Divine help, in discovering the import of tlieir vision. The Influence of Provideme must be .seen In the remarkable fact of both or Heei-s dreaminit such dreatns in one night. He nioveth thespirltsof men.
— This remonstrance, when all inferior arguments had failed, embodied the true principle of moral purity— principle always sufficient where it exists, and alone sutli Cient. 14. Then she called unto the men of her house —Disappointed and all'ronted, she vowed revenge, and accused .Joseph, first to the servants of the house, and on his return to her lord. See, he hath hron Iit In an liebrew . . .'to mock ug—an atrected and blind asj)ersii)ii of her husband lor keeping in his house an II('l)r<'\v, the very abomination of Egyptians. tiO. Joseph's iiin Kter took him and put him Into the prison—the round house, from the form of its construction, usually attached to the dwelling of such an officer iis Potipliar. It was partly a subterranean dungeon (ch. 41. It), though tlie brick -l)nllt walls rose considerably above tlie surface of the ground, and were surmounted by a vaulted roof somewhat In the form of an Inverted bowl. Into sucli adun-
9-15. TltK Itt'Tl.lCJt's Dkeam. O. In my drenm, behold, n vine was In'fore me—Tli(> visionary scene descritied, seems to repr(>seiit tlie king as abroad, t.akin({ exercise, and attended by his bul ler, who gave him a cooling dranglit. On all occasions, t he kings of ancient Egypt were required to (iractlse tem))erance in the use of wine
I Wi i.kIjNsd.n] ; hut in this scene, it isa prepared beverage he is drinking, prolmbly the sherl)et of the present day, J';ver,\' thing was done In the king's presence—the cup was waslied, the juhe of the grapes pressed Into It; and it was then handed to him—not grasped; but lightly resting on tlie tijis of the fingers, la-l.l. .Toseph said, (Ceon Potiphar, in the first ebullition of rage, threw Joscjih, and ordered him to be subjected further tons great harshness of treatment (Psalm 105. 18) as he durst; for Mie power of masters over their slaves was very properly restrained by law, and the murder of a slave was a capital crime, a place, wliere the king's prisoners were bound—'I'hongh prisons seem to have been an inseparable api)en(lage of the paliiees, this was not a common lall—It was the recep-. . . This Is the ititerpret Htlon—Sj)e;tklng as an inspired lnt(-rpi<'ter, he told (he butler that williln tliree days ho would be restored to all the honours and pi ivileges of hU office; and while making that joyful announcement, earnestly bespoke the officer's influence for his own liberation. Nolliing has hitherto met us In the record Indie-
Baker's Dream. GENESIS XLI. Pharaoh's Dreem. had determined that they should all be nonplussed in the exercise of their boasted powers, in order that the inspired wisdom of Joseph might the more remarltably appear. 9-13. tlien spake tlie chief butler unto Pharaoh, saying, I do remember my faults—This public acknowledgment of the merits of the young Hebrew would, tardy tliough it was, have reflected credit on the butler had it not been obviously made to ingratiate himself with his royal master. It is right to confess our faults against God, and against our fellow-men, when that confession la made in the spirit of godly sorrow and penitence. But this man was not much impressed with a sense of the fault he had committed against Joseph ; he never thought of God, to whose goodness he was indebted for the prophetic announcement of his release, and in acknowledging his fdrmer fault against the king, he was practising the courtly art of pleasing his master. 14. Then Pharaoh sent and called Joseph—Now that God's set time had come (Psalm 1(15. Ifl), no human power nor policy could detain Josiiih in prison. During his protracted conflnement, he might have often been distressed with perplexing doubts; but t.'ie mystery of Providence was about to be cleared up, and all liis sorrows forgotten in the course of honour and public usefulness in wliich his services were to be employed, shaved himself—The Egyptians were the only (hiental nation that liked a smooth chin. All slaves and loreigners who were reduced to that condition, were oliliged, on their arrival in that country, to conform to the cleanly liabits of the natives, by shaving their beards and heads, the latter of which were covered with a close cap. Tlius prepared, Joseph was conducted to the palace, where the king seemed to have been anxiously waiting his arrival. 15, 16. Pharaoh said, . . . I have dreamed a dream—The king's brief statement of the service required, brought out tlie genuine piety of Joseph; disclaiming all merit, he ascribed whatever gifts or sagacity he possessed to the Divine source of all wisdom—declared his own inability to penetrate futurity; but, at the same time, his confident persuasion that God would reveal what was necessary to be known. 17. Pliaraoh said. In my dream, behold, I stood upon the bank of the river—The dreams were purely Egyptian founded on the productions of that country, and the experience of a native. The fertility of Egypt being wholly dependent on the Nile, the scene is laid on the banks of that river; and oxen being in the ancient hieroglyprliica symbolical of the earth and of food, animals of that species were introduced in the first dream. 18. there came up out of the river seven kiiie—Cows now, of the buffalo kind, are seen daily plunging into the Nile; when their huge form is gradually emerging, they seem as if rising "out of the river." and they fed in a meadow Nile grass; the aquatic plants that grow on the marshy banks of that river, particularly the lotus kind, on which cattle were usually fattened. 19. behold, seven other kine . . . poor and Ill-favoured— Tho cow being the emblem of fruitfulness, the different years of plenty and of famine were aptly represented by the dilierent condition of those kine—the plenty, by the cattle feeding on the richest fodder; and the dearth, by the lean and famishing kine, which the pangs of hunger drove to act contrary to their nature. 22. I saw In my dream, and, behold, seven ears—that is, of Egyptian wheat, which, when "full and good," is remarkable in size—a single seed sprouting into seven, ten, or fourteen stalks—and each stalk bearing an ear. 23. blasted with tlie east winddestructive every where to grain, but particularly so in Egypt; where, sweeping over the sandy deserts of Arabia, atlve of Joseph's feelings ; but this earnest appeal reveals a sadness and impatient longing for release, which not all his piety and foitU in God could dispel.
16-23. The Dakeb'S DkeAM. 16. I Had tliree white bas Uets—The circumstances mentioned exactly describe his du Ues, which, notwithstanding numerous assistants, tie performed with his own hands, white—ii/., full of holes—I. e., wicker baskets. The meats were carried to table upon the head in three baskets, one piled upon the other; and in the uppermost, the bakemeats. And in crossing the open courts, from the kitchen to the diningrooms, the abstraction of the viands by a vulture, eagle.
Ibis, or other rapacious bird, was a frequent occurrence in the palaces of Egypt, as it is an every-day incident in the hot countries of the East still. The risk from these carnivorous birds was the greater In the cities of Egypt, that being held sacred. It was unlawful to destroy them and they swarmed in such numbers, as to be a great annoyance to the people. 18, 19. Joseph answered and said, fThls is the Interpretation—The purport was that, in three daj's, his execution should be ordered. The language of Joseph describes minutely one form of capital punishment that prevailed in Egypt—viz., that the criminal was decapitafed, and then his headless body gibbeted on a tree by the highway, till it was gradually devoured by the ravenous birds. 80-23. it came to pass the third day, wliich wag Pharaoh's birthday—Tills was a holiday season, celebrated at court with great magnifioence and honoured by a free pardon to prisoners. Accordingly, the issue happened to the butler and baker, as Josepli had foretold. Doubtless, he felt it painful to communicate such dismal tidings to the baker; but he could not help announcing what God had revealed to him ; and it was for the honour of the true God that he should sppnk plainly. 23. yet did not tlie chief bntler remember .Joseph-This was human nature. How prone are in<-n to forget and neglect iu prosperity, those who Iiavelieen their companions in adversity (Amos 6. 6)! But althongli reflecting no credit on the butler, it was wisely ordered In the providence of God that he should forget iiim. The Divine purposes required that Josep.< should obtain liis deliverance In another way, and by other means.
CHAPTER XLI.
Ver. l-2(. PHAnAOH's Dream. 1. at the end of two full years—Tt is not certain whether these years are reckoned from tlie beginning of Joseph's imprisonment, or from the events described in the preceding chapter—most likely the latter. What a long time for Joseph to experience the sickness of hope deferred ! But the time of his enlargement was come when he had suf Hciently learned the lessons of God designed for him; and tlie plans of Providence wore matured. Pharaoh dreamed—I'liaraoh, from an Egyptian word Phre, signifying the "sun," was the official title of the kings of that country. The prince, who occupied the throne of Egypt, was Aphophis, one of the Memphite kings, whose capital was On or Heliopolis; and who is universally acknowledged to have been a patriot king. Between the arrival of Abraham and the appearance of Josepli in that country, somewhat more than two centuries had elapsed. Kings sleep and dream, as well as their subjects. And this Pharaoh had two dreams In one night so singular and so similar, so distinct and so apparently significant, so coherent and vividly impressed on his memory, that his spirit was troubled. 8. he called for all the magicians of Egypt—It is not possible to define the exact distinction lietween " magicians and wise men ;" but they formed difl Terent branches of a numerous body, who laid claim to supernatural skill in occult arts and sciences; in revealing mysteries, explaining portents; and, above all, interpreting dreams. Long practice had rendered them expert in devising a plausible way of getting out of every difficulty, and framing an answer suitable to the occasion. But the dreams of Pharaoh baffled their united skill. Unlike their Assyrian I)rethren (Danit comes in the character of a hot, bligliting wind, that quickly withers all vegetation (cf. Ezekiel IM. 12; Hosea
13. 15). 24. the thin ears devoured the seven good earg —devoured is a ditlerent word troni that used v. 4, and conveys the idea of di'stroying, liy absorbing to tliemselves all the nutritious virtue of tlie soil around them.
Joseph lNrKKi'«KT.s Pharaoh's Dreams. 25. Joseph said, . . . Tl»e drenm ... is one—They both pointed to the same event— ii remarkable dispensation of seven years of unexam))leil abundance, to be followed by iel 2. 4) they did not pretend to know tlie meaning of tlie sjinbols contained in them, and the providence of God
Joseph made Ruler of Egypt. GENESIS XLII. Journey into EyrfpU he would humbly yet thankfully acknowledge the hand of a special Providence in conducting him through all his chequered cour.se to almost royal power; and we, who know more than Joseph did, cannot only see that his advancement was subservient to the most important purposes relative to the Cliurch of God, but learn the great lesson that a Providence directs the minutest events of human life. 46. Joseph was tlxirty years old, when he stood before Pharaoh—seventeen when brought into Egypt, probably three In prison, and thirteen in the service of Potiphar. went ont . . . all the land—made an immediate survey, to determine the site and size of the storehouses required for the different quarters of the country. 47. the earth brought forth by handfitls— a similar period of unparalleled dearth. The repetition ol' the dream in two dillerent forms was designed to show the absolute certainty and speedy arrival of this public crisis; the interpretation was accompanied by several suggestions of practical wisdom for meeting so great an emergency as was impending. 33. Now tlierefore let Pharaoli look out a mau—The explanation given, when the key to the dreams was supplied, appears to have been satisfactory to the king and his courtiers ; and we may suppose that much and anxious conversation would arise, in the course of which Joseph might have been asked whether he hatl any thing further to say. No doubt the providence of God provided the opportunity of his suggesting what was necessary. 34. and let l»lm appoint officers over tlie land—overseers, equivalent to the beys of modern Egypt, take np the ftftli part of the land singular expression, alluding not only to the luxuriance of the crop, but the practice of the reapers grasping the ears, which alone were cut. 48. he gathered up all the food of the seven years—It gives a striking idea of the exuberant fertility of this land, that, from the superalnindance of the seven plenteous years, corn enough was laid up for the subsistence, not only of its home population, but of the neighbouring countries, during the seven years of dearth. 50-5^. unto Joseph %vere born two sons—These domestic events, which increased his temporal happiness, develop the piety of his character in the names conferred upon his children. 5356. The seven years of plenteousuess . . . ended—Over and above the proportion purchased for the government during the yejirs of plenty, the people could still have husbanded much for future use. But improvident as men commonly are in the time of prosperity, they found themselves in want, and must have starved in thousands had not Joseph anticipated and provided for the protracted calamity. 57. The famine was sore In all lands i. e., the lauds contiguous to Egypt—Canaan, Syria, and Arabia. i.e., of the land produce; to be purchased and stored by government, instead of being sold to foreign corn merchants.
Joseph made Ruler of Egypt. 38. Phax-aoh said unto his servants—The kings of ancient Egypt were assisted in the management of state af Tairs by tlie advice of the most distinguished members of tlie priestly order; and, accordingly, before admitting Joseph to the new and extraordinary offlce that was to be created, those ministers were consulted as to the expediency and propriety of tlie appointment, a man in -whom the Spirit of God is—An acknowledgment of the being and power of the true God, though faint and feeble, continued to linger amongst the higher classes long after idolatry had come to prevail. 4:0. Thou shalt be over my house This sudden change in the condition of a man who liad
Just been taken out of prison, could take place nowhere, except in Egypt. In ancient as well as modern times, slaves have often risen to be its rulers. But tlie special providence of God had determined to make Joseph governor' of Egypt; and the way was paved for it by the deep and universal conviction produced in the minds both of the king and his councillors, that a Divine spirit animated his mind, and had given him such extraordinary knowledge, according uitto thy word shall all my people he ruled lit., kiss. Tliis refers to the edict granting ol Rcial power to Joseph, to be issued in the form of a firman, as in all Oriental countries; and all wlio should receive that order would kiss it, according to the usual Eastern mode of acknowledging obedience and respect for the sovereign. [Wilkinson.] 41. Pli.Tvnoh said, . . . Sec, I have set thee over all tl»e land—These words were preliminary to investiture with tlie insignia of CHAPTER XLII.
Ver. 1-38. Journey into Egypt. 1. Now when Jacob saw that thei-e was com in Kgypt—learned from common rumour. It is evident, from Jacob's language, that his own and his sons' families had suffered greatly from the scarcity; and through the increasing severity of the scourge, tliose men, who had formerly shown both activity and spirit, were sinking into despondency. God would not interpose miraculously when natural means of preservation were within reach. 5. the famine waa in tlie land of Canaan—The tropical rains, wliich annually falling swell the Nile, are those of Palestine also; and tlieir failure would produce the same disastrous eflects in Canaan as in Egypt. Numerous caravans of its people, therefore, poured over the sandy desert of Suez, with their beasts of burden, for the purchase of corn; and amongst others, " the sons of Israel " were compelled to undertake a Journey from which painful associations made tliem strongly averse. 6. Joseph was the governor—in the zenith of his power and influence, he it was tliat sold i. e., directed the sales; for it is Impossible that he could give attendance In every place. It Is proboffice, which were these—the signet ring, used for signing public documents, and its impression was more valid than the sign-manual of the king; the khelaat or dress of honour, a coat of finely wrought lim n, or rather cotton, worn only by the highest personages; the gold necklace, a badge of rank—the plain or ornamental form, of it indicating the degree of rank and dignity ; the |)ri vilege of riding iri a strife carriage, the second cliai iot; aii<' lastly—43. they cried before him. Bow the kne» abrech, an Egyptian term; not referring to prostration, but signifying, according to some, " father" (cf. ch. 45. S); according to others, "native prince"— j. c, proclaimed him naturalized. In order to remove all popular dislike to him as a foreigner. 44. These ceremonies of investiture were closed In usual form by the king in council solemnly ratifying the appointment. I am Pharaoh, and without thee, &e.—a proverbial mode of expression for great power. 45. Zaphnath-paaneah—variously interpreted, "revealer of secrets;" "saviour of the land;" and from the hieroglyphics, "a wise man fl(HMiig from pollution" i. e., adultery, gave him to wife Asenatli, the daughter of—His naturalization was completed by this alliance with a family of high distinction. On being founded l)y an Arab colony, rotl-plierah, like Jethro, priest of MIdian, miglit he a worslilpper of the true God ; and thus Joseph, a jilous man, will be freed from the charge of marrying an Idolatress for worldly cn<ls. Oncalled Aven (Ezeklel .il). 17), and also Hetli-sliemesh (Jeremiah 43.13). In look.lng at this profusion of honours heaped smidenly upon Joseph, it cannot be doubted that a!)le, however, that he may have personally superintended the storehouses near the border of Canaan, both because that was the most exposed part of the count.'y, and because he must have anticipated the arrival of S(ime messengers from his father's house. Joseph'* bretl>r<'n came, and bowed down themselves before him— Ills prophetic dreams were in the course of being fulfilled, and the atrocious barbarity of his hrethrei. had been the means of bringing about the very issue tliey had planned to prevent (Isaiah (K). 11; Uevelatlon
3. 1), last clause). 7, 8. Josepit saw his Iirctltren, and he knew them, . . . but they knew not him-this ia not wouderl'ul. They were full-grown men—he was but a lad at parting. They were In their usual garb—ho was In his official robes. They never dreamt of him as governor of Egypt, while ho had been expecting them. They had but one faci?—ho h.ad ten persons to Judge by. made himself strange unto them, and spake roughly—It would bean injustice to Joseph's character to suppose that this stern manner was prompted by any
PLANTS MENTIONED IN THE SCRIPTURES.
I'Ol'LAli.
Gen. xu. S7«
JotrplCs Brethren come to buy Com. GENESIS XLIII. Their Second Arrival in Egypt. little foot!— It was no easy matter to bring Jacob to agree to the only conditions on wliicli his sons could return to Blgypt (ch. i'l. 1.")). The necessity of immediately procuring fresh supplies for the maintenance of themselves and their families overcame every otlier consideration, and extorted liis consent to Benjamin joining in a journey, wliich his sons entered on with mingled feelings of hope and anxiety—of hope, because having now complied with tlie governor's demand to bring down their youngest brother, they flattered themselves that the alleged ground of suspecting them would be removed; and of appreliension, that some ill designs were meditated against them. 11. take of the best fruits ... a present—It is an Oriental practice never to approach a man of power without a present, and Jacob might remember how he pacified his brother (Proverbs 21. It)—balm, spices, and myrrh (ch. ;M. vindictive feelings—he never indulged any resentment against others wliohad injured liim. But lie spoke in tlie authoritative tone of tlie governor in order to elicit some much longed-for intelligence respecting the state of ills father's family, as well as to l)ring his Ijrethren, l)y tlieir own humiliation and distress, to a sense of tlie evils they had done to him. 9-14. Ye are spies—this is a suspicion entertained regarding strangers in all Eastern countries down to the present day. Joseph, however, who was well aware that his brethren were not spies, has been charged with cruel dissimulation, with a deliberate violation of what he knew to be the truth, in imputing to them such a chai'acter. But it must be remembered that he was sustaining the part of a ruler; and, in fact, acting on tlie very principle sanctioned by many of the sacred writers, and our Lord himself, wlio spolce parables (tlctitious stories) to promote a good end. 15. By the life of Pliaraoh—It
2.1), honey, which some think was dibs, a syrup made from ripe dates [BocHAKT] ; but others, the lioney of Heljioii, is a very common practice in Western Asia to swear by the life of the king. Joseph spoke in the style of an Egypwliicli is still valued as far superior to that of Egypt tian, and perhaps did not think there was any evil in it. But we are taught to regard all such expressions in the nuts, pistachio nuts, of which Syria grows the liest in the worlil ; almonds, which were most abundant in Pali sliiie.
1!J. take double money—the first sum to be returned, and another sum for a new supply. The restored money light of an oath (Maltliew 5. Si; James 5. 11!). 17-^4. put tlicm . . . Into warrt ttii-ce days—Their continemeut liad been designed to bring tliem lo salutaiy reflection. And ill the sacks' mouth was a perplexing circumstance. But this object was attained, for tliey looked upon the retriljutive justice of God as now pursuing tlieiu in that lorit might have been done inadvertently by one of the servants—so Jacob persuaded himself—and happy it was for his own peace and the encouragement of the travellers that he took this view. Besides the duty of restoring it, honesty in their case was clearly the best—the safest policy. 14. Go«l Almighty give you mercy before the man—Jacob is here committing them all to the care of God, and, resigned to what appears a heavy trial, praj'S that it may be overruled for good. eigii land. The drift of their conversation is one of the most strilving instances of tlie power of conscience on record. !44. took . . . Simeon, aikcl bound liliii—lie had probalily been thechief instigator—tlie most violent actor in the outrage upon Joseph; and if so, his selection to 1)6 the Imprisoned and fettered hostage for their return woul<l, in the present course of their reflections, have a painful significance. 25-38. Josepli comiuanded to lUl their sacks with corn, and to restore every man's money—This private generosity was not an i niringement l.)-.)(). Arrival in PJgypt. 15. stood before .Toseph We may easily imagine tlie delight with wlilcii, amid the crowd of other applicants, the eye of Joseph would fix on his brethren and Benjamin. But occupied with his public duties, he consigned them to the care of a confidential servant till he should have finished the business of the day. 16. ruler of his house—In the houses of wealthy Egyptians one upper man-servant was intru.sted with the management of the house (cf. ch. 39. 5). slay, and make ready—iTcbreu), " kill a killing "—implying preparations for a grand entertainment (cf. ch. 31. 5t; 1 Samuel 25. II; Proverbs 9. 2; Matthew 22. 4). The animals have to be killed as well as prepared at home. The heat of the climate requires that the cook should take the joints directly from the hands of the flesher, and tlie Oriental taste is, from habit, fond of newly-killed meat. A great profusion of viands, with an Inexhaustible supply of vegetables, was provided for the repasts, to which strangers were invited, the pride of Egyptian people consisting rather in the quantity and variety than in the choice or delicacy of the dishes at their table, dine . . . at noon—the hour of dinner was at mid-day. 18. the men were afraid—Their feelings of awe on entering the stately mansion, unaccustomed as they were to houses at all-their anxiety at the reasons of their being taken there—their .solicitude about the restored money—their honest simplicity in communicating their distress to the steward, and his assurances of having received their money in "full weight"—the offering of their fruit-present, which woulds usual, be done with some parade, andtthe Oriental salutations that passed between their host and them—are all described in a graphic and animated manner. of his duty—a defrauding of the revenue. He would have a discretionary power—he was daily enriching the king's exchequer—and he might have paid the sum from his own purse. 87. Inn—a mere station for baiting beasts of burden, he espied his money—the dl.scovery threw them into greater perpjexity than ever. If they had been congratulating themselves on escaping from the ruthless governor, they perceived that now lie would have a handle against them; and It is observable, that they looked upon this as a judgment of heaven. Thus one leading design of Joseph was gained in their consciences being roused to a sense of guilt. 35. as they emptied their sacks, that, behold, every mait's . . . money was in his sack—It appears that they had been silent about the money discovery at the resting-place, as their father might have blamed them for not instantly returning. However innocent they knew themselves to be, it was universally felt to be an unhappy circumstance, which might bring them Into new and greater perils. 36. Me have ye bereaved this exclamation indicates a painfully excited state of feeling, and it shows how difficult It is for even a good man to yield implicit submission to the course of Providence. The language does not Imply that his missing sons had got foul play from the hands of the rest, but he looks upon Simeon as lost, as well as Joseph, and he in Kinuates it was by .some imprudent statements of theirs that he was exposed to the risk of losing Benjamin also. 37. Reuben spake, . . . Slay my two sons, if I bring him not to thee—This was a thoughtless and unwarrantable condition—one that he never seriously expected his father would accept. It was designed only to give assurance of the greatest care being taken of Benjamin. But unforeseen circumstances might arise to render it impos-
31-31. The Dinner. 31. Joseph said, Set on bread equivalent to having dinner served, bread being a term inclusive of all victuals. The table was a small stool, most probably the usual round form, "since persons might even then be seated according to their rank or sible for all of them to preserve that young lad (James 4.
13), and Jacob was much pained by the prospect. Little did he know that God was dealing with him severely, but In kindness (Hebrews 12. 7, 8), and that all those things he thought against him were working together for his good. CHAPTER XLIII. seniority, and the modern Egyptian table Is not without its post of honour and a fixed gradation of place." [Wilkinson.] Two or at mo.st three persons were seated at one table. But the host being the highest in rank of the company had a table to himself; whilst It was so arranged that an Egyptian was not placed nor obliged to eat from the same dish as an Hebrew. 3a. Kgyptlans might not ea« bread with the Hebrews ; for that is an abomiuatipn
Ver, 144. Preparations for a Second JotTRNEY, to EGTFT. it. their father said, ... Go again, buy us a Joseplis P'tUcy to Stay his Brethren. GENESIS XLIV, XLV. He makes Hiimelf known.
—The prejudice probably arose from the detestation in which, from the oppressions of the slieplierd-kings, tlie nation lielj all of that occupation. 34. took and sent meases . . . Beiijainin's mess wns five times—In Egypt, as in other Oriental countries, tliere were, and are, two modes of paying attention to a guest wlioni the liost wishes to honour—either by giving a clioice piece from liis own hand, or ordei'ing it to be Uilien to tiie stranger. Tlie degree of respect sliown consists in the quantity, and while the ordinary rule of distinction is a douolo me.ss, it must have appeared a very distinguished mark of favour bestowed on Benjamin to liave no less than five times anj' of his brethren. t.Iiey drank, and were merry >vit}i him Hebrew, "drank freely," same as Solomon's Song, sentences, as if, under the overwhelming force of the speaker's emotions, his utterance were choked, it becomes more free and copious by the el Tort of speaking, as he proceeds. Every word finds its way to the heart; and it may well be imagined that Benjamin, who stood there speechless, like a victim about to be laid on the altar, when he heard the magnanimous oITer of Judah to submit to slavery for his ransom, would be bound bj' a lifelong gratitude to his generous brother; a tie that seems lo have become hereditary in his tribe. Joseph's behaviour must not be viewed from any single point, or in separate parts, but as a whole—a well-thought, deep-laid, closely-connected plan; and though some features of it do certainly exhibit an appearance of harshness, yet the pervading principle of his conduct was reul, genuine brotherly kindness. Read in this light, the narrative of the proceedings describes the continuous, though secret pursuit of one end; and Joseph discovers, in his management of the scheme, a very high order of intellect-
5.1; Jolm 2.10. In all these cases the idea of intemperance is excluded. The painful anxieties and cares of Joseph's brethren were dispelled, and they were at ease.
CHAPTER XLIV. warm and susceptible heart, united to a judgment that exerted a complete control over his feelings—a happy invention in devising means towards the attainment of his ends, and an inflexible adherence to the course, bowever painful, which prudence i-equired.
Ver. 1-34. Policy to Stay his Brethrek. 1. And Joseph commanded the steward—The design of putting the cup into the sack of Benjamin was obviously to bring that young man into a situation of diftieulty or danger, in order thereby to discover how far the brotherly feelings of the i-est would be roused tosympatliize witli hisdistress, and stimulate their exertions in procuring his deliverance. But for what purpose was the money restored ? It was done, in the first instance, from kindly feelings to his father; but another and further design seems lo have been, the prevention of any injurious impressions as to the character of Benjamin. The discovery of the cup in CHAPTER XLV.
Ver. 1-2S. Joseph making Himself Known. 1. Tlien •Tosepli could not refrain liimself—The severity of the inflexible magistrate here gives way to the natural feelings of the man and the brother. However well he had disciplined his mind, he felt it Impossible tfl resist the artless eloquence of Judah. He saw a satisfactory proof, in the return of all his brethren on such an occasion, that they were all'ectionately united to one another; he had liis possession, If there had been nothing else to judge by, might have fastened a painful suspicion of guilt on tlie youngest brother; but the sight of the money in each man's sack would lead all to the same conclusion, that Benjamin was just as innocent as themselves, altliougli the additional circumstance of tlie cup being found in his sack would bring him into greater trouble and danger. lu aid enough to convince him, that time, reflection, or grace, had made a liappy improvement on their character; and he would, probably, have proc>eeded in a calm and leisurely manner, to reveal himself as prudence might have dictated. But when he heard the heroic self-sacrifice of Judah, and realized all the affection of that proposal a proposal for which he was totally unprepared—he was completely unmanned; he felt himself forced to bring this a. pnt my enp, tite silver cup, in the sack's moiitlt it was a large goblet, as the original denotes, higlily valued by its owner, on account of its costly material, or its elegant linish, and which had proliably graced his table at the sumptuous entertainment of the i)revious day. painful trial to an end. lie cried, Cause every man to f;o out from me—In ordering the departure of witnesses of this last scene, lie acted as a warm-hearted and real
3. A.S soon as the morning tvas liglit, the men were sent a-way—Tliey commenced their homeward journey at early dawn (see on ch. 18. 2); and it maybe readily supposed in liigh spirits, after so happy an issue from all their troubles and anxieties. 4. When tliey were fjone out of tlie city . . . .Tosrplt said unto Ills steward They were brought to a sudden halt by the stunning intelligence that an article of rare value was ainissing from the governor's house. It was a silver cup ; so strong suspicions were entertained against them, that a siiecial messenger was despatched to search them. ."j. Is >i<>t this fritnd to his brothers—his conduct was dictated by motives of the highest prudence—that of preventing their early iniciuities from becoming known either to the members of liis liouseliold, or amongst the people of Egypt, a. lie wept aloud—No doubt, from the fulness of highly excited feelings; but to indulge in vehement and longcontinued transports of sobbing is the usual way in which the Orientals express their grief, ti. 1 am .Tosepii—The emotions that now rose in the bi'east of himself as well as his bri'thren—and chased each otlier in rapid succession-were many and violent. He was agitated by sympathy and joy; they were astonished, confounded, terri-
It In which my lord drinkctli—not only kept for tlie governor's personal use, but whereby he divlneth. Divination by cups, to ascertain the course of futurity, was one of the prevalent superstitions of ancient F/gypt, as it fied; and betrayed their terror, by shrinking as far as they could from his presence. So " troubled " were they, that h<^ hail torept-at his announcement of himself; and what kind, all'cetiouate terms did he use. He spoke of their liaving sold him—not to wound their feelings, but to convince them of his Identity; and then, to reassure thei? minds, he traced the agency of an overruling Providence, is of Kastern countries still. It is not likely that Joseph, a pious believer In the true Ood, would have addicted himself to tliis superstitious pietlce. Hut lii' might have availed himself of that popular notion to carry out tlie successful execution of his stratagem for tlie last d<'cisiv(! trial of his brethren. 0, 7. he overtook titem, and lie spake . . . these words—The intelligeiute must have come upon them like a thunderbolt, and one of their most predominant feelings must havt: been the humiliating and galling sense of being made so often objects of su Kpielon. Protesting their Innocence, they Invited a search. The challenge was accepted. Beginning with the in Ills exile and ju'esent honour. Not that he wished t.iiem to roll the resimnslblllty of their crime on God ; no, Ills only object was to encourage their contldence, and Induce them to trust in the plans he had formed for tlio future comfort of their father and themselves. 6. and yet lliere ure live years, in the wiileh there sliall neither i>e earin};' nor liarvest— Ear is an old English word, meaning to plough (cf. 1 .Samuel 8. I'i; Isaiah oO. 21). This seems to eontlrm the view given (ch. H. ri7), tliat the eldest, every sack was examined, and the cup being Ibund In lienjamln's, they all returned in an Indrscribable agony of mind to the house of the governor, throwing themselves at his feet, with the remal-kable confession, "God hath found out the Inlriully of thy servants." 10-31. Jiidali said, Wliat shall we say!—This iiddress ne4ds no {'ommeul—consisting at llrst of short, broken 44 famine was caused b.v an extraordinary drought, Which prevented the annual fiverrtowlng of the Nile; and of course made the land unlit to receive the seed of Egypt. , 11, 15. and lie fell upon . . . ilenjiimln's ueek—The
Jueob's Sacrifice al Beer-skeba. GENESIS XLVI, XLVII. Mis Arrival in Egypt. surely bring tliee np again—As Jacob could not expect to live till the former promise was realized, he must have seen that the latter was to be accomplished only to his posterity. To himself it was literally verified in the removal of his remains to Canaan; but. In the large and liberal sense of the words, it was made good only on the establishment of Israel in the land of promise. Josepli shall put his hand upon thine eyes—shall perform the last sudden transition from a condemned criminal to a fondled brother, miglit have occasioned fainting or even death, had not his tuniultuous feelings been relieved by a torrent of tears. But Joseph's attentions were not confined to Benjamin. He affectionately embraced every one of his brothers in succession; and by those actions, his lorgiveness was demonstrated more fully than it could be by words. 17-30, Pharaoh said unto Joseph, Say unto thy hrethrcn -As Josepli might have been prevented by office of filial piety; and this implied tliat he should henceforth enjoy, without interruption, the society of thatfavourite son. delicacy, the king himself invited the patriarch and all his family to m igrate into Egypt ; and made most liberal arrangements for their removal and their subsequent
5-27. Immigration to Egypt. 5. Jacob rose up from Beer-sheba—to cross the border and settle In Egypt, However refreshed and invigorated in spirit by the religious services at Beer-sheba, he was now borne down by the infirmities of advanced age; and, therefore, his sona undertook all the trouble and toil of the arrangements, while the enfeebled old patriarch, with the wives and children, was conveyed, by slow and leisurely stages, in the Egyptian vehicles sent for their accommodation. 6 goods, which they had gotten In the land—not furni
&ettlement. It displays the character of this Pharaoh to advantage, that he was so kind to the relatives of Joseph, but indeed the greatest liberality he could show, could never recompense the services of so great a benefactor of his kingdom. Joseph gave them wagons—wliich must have been novelties in Palestine; for wheeled carriages were and arc almost unknown tliere. 32. changes of raiment—It was and is customary with great men, to bestow on their friends dresses of distinction, and in places where they are of the same description and qualture, but substance—precious things. 7. daughters—As Dinah was his only daughter, this must mean daughtersin-law. all his seed, brought lie with him—Though disabled by age from active superintendence, yet, as the venerable sheick of the tribe, he was looked upon as their common head, and consulted In every step. 8-37. all the souls of the house of Jacob, which came into Egypt, were threescore and ten—Strictly speaking, tliere were only sixty-six went to Egypt; but to these add Joseph and his two sons, and Jacob tlie head of the clan, and the whole number amounts to seventy. In tlie speech of Steplien (Acts?. 14) tlie number is stated to be seventy-five ity, the value of these presents consists in their number. The great number given to Benjamin bespoke tlie warmth of his brother's attachment to him; and Josepli felt, from the amiable temper they now all displayed, he might, with perfect safety, indulge this fond partiality for a mother's son. 33. to his fiither he scjut-a supply of every thing that could contribute to his support and comfort—the large and liberal scale on which that supply was ' given being intended—like the tive messes of Benjamin— as a token of his filial love. 34. so he sent his brethren away—In dismissing them ou their homeward journey, he gave them this particular admonition: "See that ye but as that estimate includes five sons of Ephraim and Manasseh (1 Chronicles 7. 14-20), born in Egypt, the two accounts coincide. fall not out by the way"—a caution that would be greatly needed; for not only during the journey would they be occupied in recalling the parts they had respectively acted in the events that led to Joseph's being sold into 28-34. ArriVai. in Egypt. 38. he sent Judah before hlni unto Joseph—This piecautionarjmeasure was obviously proper for apprising the king of the entrance of so large a company within his territories; moreover, it was necessary In order to receive instruction from .Joseph as to the locale of their future settlement. 39, 30. .Joseph made ready his chariot—The dilterence between chariot and wagon was not only In the lighter and more elegant construction of the former, but in the one being drawn by horses and the other by oxen. Being a public man in Egypt, Joseph was required to appear every where in an equipage suitable to his dignity; and, therefore, it was not owing either to pride or ostentatious parade that he drove his carriage, while his father's family were accommodated only in rude and huralile wagons, presented himself unto him—in an attitude of filial reverence (cf. Exodus 22. 17). The interview was a most aflecting one the happiness of the delighted fatlier was now at its height; and life having no higher charms, he could, in the very spirit of the aged Simeon, have departed In peace. 31-34. Joseph said, . . I will ga up, and show Pharaoh— it was a tribute of respect due to tlic king to apprise him of their arrival. And the instructions which he gave them were worthy of his character alike as an affectionate brother and a religious man.
Egjpt, but their wickedness would soon have to come to the knowledge of their venerable father.
CHAPTER XLVI.
Ver. I. Sacrifice at Bekr-sheba. 1. Israel took his journey with all that he had—that is, his household ; for in compliance with Pharaoh's recommendation, he left his heavy furniture behind. In contemplating a step so important as that of leaving Canaan, which at his time of life he might never revisit, so pious a patriarch would ask the guidance and counsel of God. With all his anxiety to see Joseph, he would rather have died in Canaan without that highest of earthly gratifications, than leave it without the consciousness of carrying tlie Divine blessing along with him. came to Beer-sheba—Tliat place, which was in his direct route to Egypt, had been a favourite encampment of Abraham (cli. 21. Si) and Isaac (ch. 2<5. 25), and was memorable for their experience of the Divine goodness ; and Jacob seems to have deferred his public devotions till he had reached a spot so consecrated by covenant to his own God and the God of his fathers.
God spake unto Israel—Here is a virtual renewal of the covenant and an assurance of its blessings. Moreover, here is an answer on the chief subject of Jacob's prayer, and a removal of any doubt as to the course he was meditating. At first the prospect of paying a persona] visit to Joseph had been viewed with unmingled joy. But, on calmer consideration, many difficulties appeared to lie in the way. He might remember the prophecy to Abraham that his posterity was to be afflicted in Egypt, and also that his father had been expressly told not to go; he might fear the contamination of idolatry to his family and their forgetfulness of the land of promise. These doubts were removed by the answer of the oracle, and an assurance given him of great and increasing prosperity. 3. I will there make of thee a great nation How truly this promise was fulfilled, appears In tlie fact, CHAPTER XLVII.
Ver. 1-.S1. Presentation at Cottrt. 1. Joseph . . . told Pharaoli, My father, and my bretlireii—Joseph furnishes a beautiful example of a man who could bear equally well the extremes of prosperity and adversity. High as he was, he did not forget tliat he had a superior. Dearly as he loved his father, and anxiously as he desired to provide for the whole family, he would not go Into the arrangements he had planned for their stay in Goshen, until he had obtained the sanction of his royal master, a. he took some of his brethrenprobably llie five eldest brothers: seniority being the least invidious principle of selection. 4. For to sojourn . . . are we come The royal conversation toolc the course which Joseph had anticipated (ch. 46.3:!), and they answered according to 45
- that the seventy souls who went down Into Egypt In- ' creased, la the space of 215 years, to 180,000. 4. I will also
Presentation at Court, GENESIS XLVIII, XLIX. Joseph's Visit to his Sick Father, previous Instructions—:nanlfesting, however, In their de-
CHAPTER XLVIII. termination to return to Canaan, a faith and piety which affords a hopeful symptom of their having become all, or most of them, religious men. 7. Joseph brought iu Jacob bis father—There Is a pathetic and most affecting interest attending this interview with royalty ; and wlien, with all the simplicity and dignified solemnity of a man of God, Jacob signalized his entrance by imploring tlie Divine blessing on the royal head, it may easily be imagined wliat a striking Impression the scene would produce (cf. Hebrews 7. 7). 8. Pharaoh said, unto Jacob, How old art thout—The question was put from t!ie deep and impressive interest which the appearance of tiie old patriarch liad created in the minds of Pliaraoli and liis court. In the low-lying land of Egypt, anil from the ar-
Ver. 1-22. Joseph's Visit TO His Sick Father. 1. one told Joseph, Behold, thy father is sick—Joseph was h.istily sent for, and on this occasion he took with him his two sons. 3. Israel strengthened liimself, and sat upon tlie bed—In tlie chamber where a good man lies, edifying and spiritual discourse may be expected. 3, 4. God Almiglity appeared unto me at Luz—The object of Jacob, in thus reverting to the memorable vision at Bethel—one of the great landmarks In his history—was to point out the splendid promises in reserve for his posterity—to engiige Joseph's interest and preserve his continued connection with the people of God, rather than with the Egyptians. Behold, I will make thee ftltfiil—This is a repetition of the covenant (ch. 28. 13-15; 35. 12). Whether these words are to be viewed in a limited sense, as pointing to the many centuries during which the Jews were occupiers of the Holy Land, or whether the words bear a wider meaning, and Intimate that the scattered tribes of Israel are to be reinstated In the land of promise, as their "everlasting possession," are points that have not yet been satisfactorily determined. 5. thy two sous, Kphraiin and Manasseh—It was the intention of the aged patriarch to adopt Joseph's sons as his own, thus giving him a double portion. The reasons of this procedure are stated (1 Chronicles 5. 1, 2). are mine—though their connections might have attached them to Egypt, and opened to them brilliant prospects in the land of their nativity, they willingly accepted the adoption (He brews 11. 2,')). 9. Bring them, I pray thee, unto me, and tificial habits of its society, the age of man was far sliorter amongst the inhabitants of that country, tlian it had yet beconie in the pure bracing climate anii among the simple mountaineers of Canaan. The Hebrews, at least, still attained a protracted longevity. 9. The days of the years of my pilgrimage, <tc. — Though 13() years, he reckons by days (cf. Psalm 90. 12), which he calls few, as they appeared in the retrospect, and evil, because his life had been one almost unbroken series of trouble. The answer is remarkable, considering the comparative <Iarkness of the patriarchal age (cf. 2 Timothy 1. 10). 11. Joseph placed his father and his brethren ... in the best of the land—best pasture land in lower Egypt. Goslien, "the land of verdure," lay along the Telusuic or eastern branch of the Nile. It ! jcluded a part of llie district of Heliopolis, or " On," the capital, and on the esust stretched out a considerable length into tlie desert. The ground included within these boundaries was a rich an<l fertile extent of natural meadow, and admirably adapted for the purposes of the Hebrew shepherds (cf. ch. 4!l. 21; Psalm
I will bless them—The apostle (Hebrews 11. 21) selected the blessing of Joseph's son as the chief, because the most compreliensive, instance of the patriarch's faith which Ills whole history furnishes. 13. Joseph took them both —The very act of pronouncing the blessing was remark-
34. 10; 78. 72). 13-15. there was no bread in all tite land —This probably refers to the second year of tlie famine able, showing that Jacob's bosom was animated by the sill rit of prophecy. 31. Israel said unto Joseph, Behold (ch. 45. ()), when any little stores of individuals or families were exhausted, and when the people had become universally dependent on the government. At first they ol)- tiiined supplies for payment. Ere long money failed. 16. And .Joseph said, Give your cattle—" This Wiis the wisest course tliat could be adopted for the preservation both of tlie people and the cattle, whicli, being bought by Joseph, Was supported at the royal e-xpense, and very likely returned to the people at the end of the famine, to enab Uthem to resume their agricultural labours." 31. as for tile people, lie removed them to tite cities—obviously for the convenience of the country people, who were doing nothing, to the cities where the corn stores were situated. 33. Only the land of the priests, bouglkt he not—These lands were inalienable, being endowments by which the temples were supported. Tlie priests for themselves received an annual allowance of provision from the state, and it would evidently have been the helgtit of cruelty to withhold that allowance when their lands were Incapable of being tilled. 3.3-38. .Tosrplk said. Behold, Ac-The land being sold to tlie government (r.
1 die—The patriarch could speak of death with composure, but he wislied to prepare Joseph and the rest of tlie family for the shock, but God shall be with you— Jacob, ill all probability, was not authorized to speak of their bondage—he dwelt only on the certainty of their rostor.ation to Canaan. 33. moreover, I have given to thee one portion above thy brethren—this was near Shechem (ch. ,U18; John 4.5; also Joshua 16.1; 20.7). And it Is probable that the Amorltes, having seized upon it during one of his frequent absences, the patriarch, with the united forces of his tribe, recovered It from them by his sword and his bow.
CHAPTER XLIX.
Ver. l-.'!3. Patuiarchal Blessing. 1. Jacob called «n«o his sons— It Is not to the .sayings of the dying saint, so much as of the inspired prophet, that att<>ntlon Is called
111 this chapter. Under the immediate Influence of the Holy Spirit he pronounced his prophetic benediction, and described the condition of their respective dtseeud-
19, 20), seed would be distributed for the first crop after the famine; and the people occupy them as tciiants-at-wUI on the pay.nentof a produce rent, almost the same rule as obtains In Egypt In the present day. 3!»-,31. tlie time drew nigli titat Israel must die—One only of liij; dying arrangements Is recorded; but that one reveals his whole character. It was the disposal of his remains, which were to be carried to Canaan, not from a mere romantic attachment to his native soil, nor, like his modern descend.-ints, from a superstitious feeling for the soil of the Holy Lund, but from faith In H>e promises. His address to Joseph— " If I Ii.'ive found grace In thy sight," t. e., as the vizier of Egypt— his exacting a solemn oath that his wishes would be fu Hllled, and the peculiar form of that oath, all pointed slgnlllcantly to the promise, and showed the Intensity of his desire to enjoy Its blessings (cf. Numbers 10.2!)). Israel bowe<I himself upon the bed's head—Oriental beds are mere mats, having no head, and the tran Rlat loii should be " the top of his staff," a.s the apostle renders It (Hebrews 11.21). aiits in tlie last days, or future times.
3, 4. IvEUBKN forfeited by his crime the rights and honours of primogeniture. Ills posterity never made any figure-no judge, prophet, nor ruler, sprang from this tribe.
5-7. Simeon and Levi were as Boclate In wickedness, and the same prediction would be equally applicable to both their tribes. Levi ha<l cities allotted to tliem(Josliun
21.) In every tribe. On account of their zeal against Idolatry, they were honourably "divided in Jacob;" whereas the tribe of Simeon, which was guilty of the grossest idolatry, and the vices Inseparable fl-om It were Iguomlnlously " Kcatt*red."
H-ia. JuDAH.—A high pre-eminence Is destined to this tribe (Numbers 10. 14; Judges 1. 2). Besides the honour of giving name to the Promised Land—David, and a greater tliaii David—the Messiah sprang from it. Chief amongst the trilxw, " it grew up fi"om a lion's whelp," i. f., a little power, till It b<!came " an old lion "— i. e., calm and iiulei.. bird's-eye view of EGYPT.
Tilt rnlriarchal Blessing, GENESIS L. Mourning for Jac(A>, yet still formidable.* until Shiloli come—Sliiloh—this obscure word is variously interproled to mean " tlie sent (John 17. H), "the seed" (Xsaiali 11. 1>, the "peaceable or prosperous one" (Kijhesiaiis 2. 14)— i. e., the Messiah able that he was supernatnrall.v strfnthened for tliis last nionieiilous ol Hce of tlie palriaieli, and that when the Divine utllatus cea-sed, his e>kliausie<l powers giving way, he yielded up Ihegliosl, and was gmii Lied unto his people.
(Isaiah 11. lU; Homaiis 15. 12); and when He sliould come, "the tribe of Judah should no longer boast either an independent king or a judge of their own." L<-'alvin.J Tlie Jews have been for eighteen centuries without a ruler and without a judge since Shiloh came, and "to Him the gathering of tile people has been."
CHAPTER L.
Ver. 1-26. Mourning for Jacok. l. Joseph fell upon his father's face, &c.—On him, as the principal member of tlie family, devolved the duty of closing the eyes of his venerable parent (cf. ch. 46. 4), and imprinting the farewell kiss. Si. Joseph commanded his servants the i>hy8l» ciaus to embalm his father, &c.—In ancient Egypt the embalmers were a class by themselves. The process of embalmment consisted in Infusing a great quantity of resinous substances into the cavities of the body, after the Intestines had been removed, and then a regulated degree oi heat was applied to dry up the humours, as well as decompose the tarry materials which had been previously introduced. Thirty days were allotted for the completion of this process; forty more were spent in anointing It with spices; the body, tanned from tliis operation, being then washed, was wrapped in numerous folds of linen cloth—the joinings of which were fastened with gum, and then deposited in a wooden chest made in the form of a human figure. 3. the Egyptians mourned, &c.—It was made a period of public mourning, as on tlie death of a royal personage. Joseph spake unto tl»e house of Pharaoh, &c.—Care was taken to let it be known that the family sepulchre was provided before leaving Canaan, and that an oath bound his family to convey the remains thither. Besides, Joseph deemed it right to apply for a special leave of absence; and being unfit, as a mourner, to appear in the royal presence, he made the request through the medium of others. 7-9. Joseph went up to bury his father—a journey of 300 miles. The funeral cavalcade, composed of the nobility and military, with their equipages, would exhibit an imposing appearance. 10. tliey came to the threshing-floor of Atad, &c.—" Atad " may be taken as a common noun, signifying " the plain of the thorn bushes." It was on the border between Egypt and Canaan ; andas the last opportunity of indulging grief was always the most violent, the Egyptians made a prolonged halt at this spot, while the family of Jacob probably proceeded by themselves to the place of sepulture, 15-21. When Joseph's brethren saw tliat tltcir father was dead, they said, Joseph will peradventure hate us, &c.—Joseph was deeply affected by this comra'unication. He gave them the strongest assurances of his forgiveness, and thereby gave both a beautiful trait of his own pious character, as well as appeared an eminent type of the Saviour. 38, 23. Joseph dwelt in Egypt—He lived eighty years after his elevation to the chief power, witnessing a great increase In the prosperity of the kingdom, and also of his own family and kindred—the infant church of God. 21. Joseph said unto his brethren, I die—The national feelings of the Egyptians would have been opposed to his burial in Canaan ; but he gave the strongest proof of the strength of his faith and full assurance of the promises, by "the commandment concerning his bones." 26. they embalmetl him—His funeral would be conducted in the highest style of Egyjtian magnificence, and his mummied corpse carefully preserved till the Exodaa.
13. Zebulun was to have its lot on the sea coast, close to Zidon, and to engage, like that state. In maritime pursuits and commerce.
14, 15. IssACHAit.—A strong ass couching down brtween two burdens i. e., it was to be active, patient, given to agricultural labours. It was established in lower Galilee— a "good land," settling down In the midst of the Canaan-
Ites, where, for the sake of quiet, they "bowed their shoulder to bear, and became a servant unto tribute." ltt-18. Dan—thougli the son of a secondary wife, was to be "as one of the tribes of Israel." Dan— "a judge." a serpent, . . . an adder—A serpent, an adder. Implies subtlety and stratagem; such was pre-eminently the character of Samson the most Illustrious of its judges.
19. Gad.—This tribe should be often attacked and wasted by hostile powers on their borders (Judges 10.8; Jeremiah 49. 1). But they were generally victorious in the close of their wars.
20. AsUKR—" Blessed." Its allotment was the sea coast between Tyre and Carmel, a district fertile In the production of the finest corn and oil In all Palestine.
21. Naphtali—The best rendering we know is this, "Naphtali is a deer roaming at liberty; he shooteth forth goodly branches," or majestic antlers [Taylor's Scripture
Zlluntralioiis], and the meaning of the prophecy seems to be that the tribe of Naphtali would be located in a territory so fertile and peaceable, that, feeding on the richest pasture, he would spread out, like a deer, its branching antlers.
22-26. JoSErH.—A fmttful bough, &c.—denotes the extraordinary increase of that tribe (cf. Numbers 1. 33-35; Joshua 17. 17; Deuteronomy 33. 17). The patriarch describes him as attacked by envy, revenge, temptation, ingratitude, yet still, by the grace of God, he triumphed over all opposition, so that he became the sustainer of Israel ; and then he proceeds to shower blessings of every kind upon the head of this favourite son. The history of the tribes of Ephralm and Manasseh, shows how fully these blessings were realized.
27-33. Bekjamin shall ravin like a wolf.—This tribe in Its early history spent its energies In petty or inglorious warfare, and especially in the violent and unjust contest (Judges 19., 20.), in which it engaged with the other tribes, when, notwithst Anding two victories, it was almost exterminated. !48. all these are the twelve tribes of Israel or ancestors. Jacob's prophetic words obviously refer not so much to the sons as to the tribes of Israel. 29. he charged them—The charge had already been given, and solemnly undertaken (ct 47.31). But In mentioning his wishes now, and rehearsing all the circumstances connected with the purchase of Machpelah, he wished to declare, with his latest breath, before all his family, that he died in the same faith as Abraham. 33. when Jacob bad made an end of commanding hla sons—It is prob-
Increase of the Ixraeliles EXODUS I, TI. Birth and Presei-vation of Moses.
OF MOSES, CALLED DUS.
THE SECOND BOOK
EXO CHAPTEE I. side the labourers, with their uplifted sticks in their hands. 15. the king of Egypt spake to tlie Hebrew midwives—^Two only were spoken to—either they were the heads of a large corporation [Laborde], or, by tampering with these two, the king designed to terrify the Ver. 1-22. Increase of the Israelites. 1. Now these are the name*—(See on ch. 46. 8-26). T. chllelrcn of Israel were fmitftU—They were living in a land where, accordlug to the testimony of an ancient author, mothers produced three and four sometimes at a birth ; and a modern writer declares "the females in Egypt, as well among the human race as among animals, svirpass all others in fruitrest into secret compliance with his wishes. [Calvin.] 16. If It be a son, then ye shall kill him—Opinions are divided, however, what was the method of destruction which the king did recommend. Some think that the "stools" were low seats on which these obstetric practitioners sat by the bedside of the Hebrew women; and fulness." To this natural circumstance must be added the fulfilment of the promise made to Abraham. 8. Now there arose up a new king—About sixty years after the death of Joseph a revolution tooli place—by which the that, as they might easily discover the sex, so, whenever a boy appeared, they were to strangle it, unknown to its parents; while others are of opinion that the "stools" were stone troughs, by the river side—into which, when the Infants were washed, they were to be, as it were, accidentally dropped. 17. But the midwives feared God Their faith Inspired them with such courage as to risk their lives, by disobeying the mandate of a cruel tyrant old dynasty was overtlirown, and upper and lower Egypt were united into one kingdom. Assuming that the king formerly reigned in Thebes, it is probable that he would know nothing about the Hebrews ; and that, as foreigners and sliepherds, tlie new government would, from the first, regard them with dislike and scorn. 9. he said . . . Behold, the . . . children of Israel are more and mightbut it was blended with weakness, which made them shrink from speaking the truth, the whole truth, and nothing but the truth. 30. God dealt well with the midwives—This represents God as rewarding tliem for ier than we—They had risen to great prosperity—as during the lifetime of Joseph and his royal patron, they had, probably, enjoyed a free grant of the land. Their Increase and prosperity were viewed with jealousy by the new government; and as Goshen lay between Egypt and Canaan, on the border of which latter country were a number of war'ike tribes, it was perfectly conformable to the suggestions of worldly policy that they should enslave and maltreat them, through appreliension of their telling a lie. This difficulty is wholly removed by a more correct translation. To make or build up a house in Hebmv idiom, means to have a numerous progeny. The passage then should be rendered thus: God protected the midwives, and the people waxed very mighty; and because the midwives feared, the Hebrews grew and prospered. joining in any invasion by those foreign rovers. The new king, who neither knew tlie name nor cared for the services of Joseph, was either Amo.tis, or one of his immediate successors. [Osburn.] 11. Therefore they did set over them taskmasters-Having first obliged them, it
CHAPTER II.
Ver. 1-10. Birth and Preservation op Moses. 1. there went a man of the house of IjCvI, &c.—Amram was the liusband, and Jocliebetl the wife (cf. ch. 6. 2; Numbers 26. 59). Tlie marriage took place, and two children, Miriam and Aaron, were born some years before the Infantlcldal edict. 3. the woman . . . bare a son, &c.— Some extraordinary appearance of remarkable comeliness led his parents to augur his future greatness. Beauty was regarded by the ancients as a mark of tlie Divine is thought, to pay a ruinous rent, and involved them in difficulties, that new government, in pursuance of its oppressive policy, degraded them to the condition of serfs employing them exactly as the labouring people are In the present day (driven in companies or bands), in rearing the public works, with taskmasters, who anciently had sticks—now whips—to punish the indolent, or spur on the too languid. All public or j-oyal buildings, in ancient Egypt, were built by captives; and on some of them was placed au inscription that no free citizen had been engaged in this servile employment, they built for Pharaoh treasure cities—These two store places were in the land of Goshen; and being situated near a border liable to invasion, they were fortified cities (cf. 2 Chronfjivour. hid him three months—The parents were a pious couple, and the measures they took were prompted not only by parental attachment, but by a strong faith in the blessing of God prospering their endeavours to save the infant. 3. she took for him an ark of bulrushes papyrus, a thick, strong, and tough reed, slime—the mud of the Nile, which, when hardened, is very tenacious, pitch—mineral tar. Boats of this description are seen daily floating on the surface of the river, with no other caulking than Nile mud (cf. Isalab IS. 2), and they are perfectly water-tight, unless the coating is forced otr by stormy weather, flags—a general term for sea or river-weed. The chest was not, as is often represented, committed to the bosom of the water, hut laid on the bank, where It would naturally appear to have beeu drifted by the current and arrested by the reedy thicket. The spot is traditionally said to be the Isle of Hodah, near Old Cairo. 4. his sister—Miriam would probably bo a icles II. 12). Pithom (Greek Patumos), lay on the eastern Pelusiac branch of the Nile, about twelve Roman miles from Heliopolis; and Raamses, called by the LXX. Ilerobpolis, lay between the same branch of the Nile and the Bitter I,akes. These two fortified cities were situated, therefore. In the same valley; and the fortifications, which Pharaoh commanded to be built around both, had probably the same common object, of obstructing the entrance Into Egypt, which this valley furnished the enemy from Asia. [Hknostenberg.] 13, 14. The Kgyptlans . . . made their lives bitter with hard bondage. In mortnr and In brick—Ruins of great brick buildings are found In all parts of Egypt. The use of crude brUk, baked In the sun, was universal In upper and lower Egypt, both for public and private buildings; all but the temples themselves, were of crude brick. It Is worthy of remark, that more bricks bearing the nameof Tliotlimes III., who girl of ten or twelve years of age at the time. 5. the daughter of Pharaoh came down to wash Iierself at the river—Th occasion is thought to have beeu a religious solemnity which the royal family opened by bathing In the sacred stream. Peculiar sacredness was attached to those portions of the Nile which flowed near the temples. The water was there fenced off as a protection from the crocodiles; and doubtless the princess had an enclosure reserved for her own use, the road to which seems to have been well known to Joeliebed. walked along—In procession or In file, she sent her maid—her
Is Rupi)f)Hcd to have been the king of Egypt at the time of the Exodus, have been discovered than of any otlier period. [Wilkinson.] Parties of these brlckmakers are seen depicted on the ancient monuments with "taskmasters "—some standing, others in a sitting posture be- Mose iytirpalhy for iftt TTebrewa, EXODUS III. Hit Flighi 6) Midian.
In Scripture or as distressing the perpetrator with remorse, but according to existing customs among nomadla
Immediate attendant. The term Is different from that rendered " maidt ns." G-9. ivhen she liad opened It, she saw the chtld— Tl:e narrative Is picturesque. No tale of romance ever described a plot more skilfully laid, or more full of interest iu the development. The expedient tribes, he was bound to avenge the blood of a brother. The person he slew, however, being a govei-nment officer, he had rendered himself amenable to the laws of Egypt, and therefore he endeavoured to screen himself from the consequences by concealment of the corpse. 13, 1*. two men of the Hebrews strove together—His benevolent mediation in this strife—though made in the kindest and mildest manner, was resented, and the taunt of the aggressor showing that Moses' conduct on the preceding day had become generally known, he determined to conof the ark—the slime and pitcli—the choice of the time and place—the appeal to the sensibilities of the female breast—the stationing of the sister as a watch of the proceedings—her timely suggestion of a nurse—and the engagement of the motlier herself—all bespeak a more than ordinary measure of ingenuity as well as intense solicitude on the part of the parents. But' the origin of tne scheme was most probably owing to a Divine suggestion, as its sult his safety by Immediate flight (Hebrews 11. 27). These two incidents prove that neither were the Israelites yet ready to go out of Egypt, nor Moses prepared to be their success was due to an overrul ing Providence, who not only preserved the child's life, but provided for his being leader (James 1. 20). It was by the staff and not the sword ^by the meekness, and not the.wrath of Moses that God was to accomplish that great work of deliverance. Both he and the people of Israel were for forty years longer cast into the furnace of affliction, yet It was therein that He had chosen them (Isaiah 48. 10). 15. Moses tied from the face of Pharaoli—his flight took place in the second year of Thothmes I. dwelt In the land of Mldlan-situated on the eastern shore of the gulf of tlie Red Sea, and occupied by the posterity of Midian the son of Cush. The territory extended northward to the top of t!. e gulf, and westward far across the desert of Sinai. And from their position near the sea, they early combined trading with pastoral pursuits (Genesis 37.28). The head-quarters of Jethro are supposed to have been where Dahab-JIadian now stands; and from Moses coming direct to that place, he may have travelled with a caravan of merchants. But another place is fixed by tradition in AVady Shuweib, or Jethro's valley, on the east of the mountain of Moses, sat down by a well—See on Genesis 29. 3. 16-23. th« priest of Mldlan—As the officers were usually conjoined, he was the ruler also of the people called Cushites or Ethiopians, and like many other chiefs of pastoral people in that early age, he still retained the faith and wo.rslilp of the true God. seven daughters—were shepherdesses to whom Moses was favourably introduced, by an act of courtesy and courage in protecting them from the rude shepherds of some neighbouring tribe at a well. Hp afterwards formed a close and permanent alliance witli this family, by marrying one of tlie daughters, Zipporah (a trained in the nurture and admonition of the Lord. Hence it is said to have been done by faith (Hebrews 11.
23), either in the general promise of deliverance, or some special revelation made to Amram and Jochebed—and in this view, the pious couple gave a beautiful example of u firm reliance on the word of God, united with an active use of the most suitable means. 10. She brought him unto Pharaoli's daughter-Thougli it must have been nearly as severe a trial for Jochebed to part with him the second time as the first, she was doubtless reconciled to it by her belief in his high destination !is the future deliverer of Israel. His age when removed to tlie palace is not stated; but he was old enough to be well instructed in the principles of the true religion; and those early impressions, deepened by the power of Divine grace, were never forgotten or effaced, he became her son—by adoption, and his high rank afforded him advantages in education, which In the providence of God were made subservient to far different purposes from what his royal patroness intended, she colled his name Moses—His parents might, as usual, at the time of his circumcision, have given him a name, which is traditionally said to have been Joacliim. But the name chosen by the princess, whethei; of Egyptian or Hebrew origin, is the only one by which he has ever been known to the church ; and It is a permanent memorial of the painful Incidents of his birth and infancy.
11-25. His Sympathy with the Hebrews. 11. in those days, when Moses was grown—not in age and Btature only, but In power as well as in renown for accomplishments and military prowess (Acts 7. 23). There is a gap here in the sacred history which, however, is supplied by the inspired commentary of Paul, who has fully detailed the reasons as well as extent of the change that took place in his worldly condition ; and whether, as some say, his royal mother had proposed to make him co-regent and successor to the crown, or some other circumstances, led to a declaration of his mind, he determined to renounce the palace and Identify himself with the suffering people of God (Hebrews II. 21-26). The descent of some great sovereigns, like Diocletian and Charles V., from a throne Into private life, is nothing to the sacrifice which Moses made through the power of faith, he went ont nnto his brethren—to make a full and systematic inspection of their condition in the various parts of the country whre they were dispersed (Acts 7. 23), and he adopted this proceeding in pursuance of the patriotic purpose that the faith, which is of the operation of God, was even then forming in his heart, he spied an Egj-ptlan smiting an Hebrew—one of tlie taskmasters scourging a Hebrew slave without any just cause (Acts 7. 24), and in bo cruel a manner, that he seems to have died under the barbarous treatment—for the conditions of the sacred story imply such a fatal Issue. The sight was new and strange to him, and though pre-eminent for meekness (Numbers 12.3), he was flred with indignation. little bird), called a Cushite or Ethiopian (Numbers 12.1), and whom he doubtless obtained in the manner of Jacob by service. He had by her two sons, whose names were, according to common practice, commemorative of incidents in the family history. 23. The king of Egypt ^ died : and the children of Israel sighed by reason of. the bondage—The language seems to imjly that the Israelites had experienced a partial relaxation, probalily through the Influence of Moses' royal patroness; but in the reign of her father's successor the persecution was ro-^ newed with increased severity.
CHAPTER III.
Ver. 1-22. Divine Appearance and Commissionti> Moses. 1. Now Moses Iteptthe llocli—This employment he had entered on In furtherance of his matrimonial views (see on ch. 2. 21), but it Is probable he was continuing his service now on other terms like Jacob during the latter years of his stay with Laban (Genesis 30. 28). hdod the flock to the back side of the desert—t. e., on the west of the desert [Gesenius], and assuming Jethro's li Bad quarters to have been at Dahab—the route by which Mrtse» led his flock must have been west through the wide valleycalled by the Arabs,Wady-es-Zugherah [Robinson], which conducted into the interior of the wilderness. Mountain of God—so named either according to Hebrew idiom from 1'^. he slew the Elgyptlan, and hid him In the sand This act of Moses may seem, and indeed by some has been condemned as rash and unjustiflable—in plain terms a deed of assassination. But we must not judge of his action In such a country and age by the standard of law And the notions of right which prevail in our Christian land; and. besides, not only is it not spoken of as a crime its great height, as "great mountains," .Hebrew, "mountains of God" (Psalm 36. 6); " goodly cedars," .ff'e6r««, " cedars of God " (Psalm 80, 10), or some think from Us being the old abode of " the glory ;" or finally from its being the theatre of transactions most memorable in> the history of the true religion to Horeb—rather, .Horeb-wnrd. H«>- 49
The Commission of Moees. EXODUS IV. Miraculous Change of his Boil, ete. moved—and the happy Issue of his labours was minutely described. rb, I. e., dry, desert, was the general name for tlie mounteinous district in which Sinai is situated, and of wliich it is a part. (See on ch. 19.) It was used to designate tlie region comprehending that immense range of loftv , deso-
CHAPTER IV.
Ver. 1-31. Miraculous Change of the Rod, &c. 1. But behold—//t'6re!y, " If," " perhaps," " they will not believe me"—What evidence can I proi Uice of my Divine mission ? Tliere was still a want of full confidence, not in the character and Divine power of his employer, but in His presence and power always accompanying him. He insinuated that his communication might be rejected and himself treated as an impostor, 'i. The Lord said, . . . What is that in thine hand 5—The question was put not to elicit iiiforiuation which God required, but to draw the particular attention of Moses. A rod— probably the shepherd's crook—among the Arabs, a long staff, with a curved head, varying from three to six feet in length. 6. P<it now thine haikd into thy bosom—the open ])art of his outer robe, worn about the girdle. 9. take of the water of the river—Nile. Those miracles, two of which were wrought then, and the third to be performed on his arrival in Goshen, were at first designed to encourage himself as satisfactory proofs of his Divine mission, and to be repeated for the special confirmation of his embassy before the Israelites. 10-13. I am not eloquent— It in supposed that Moses laboured under a natural defect of utterance, or had a difficulty in llie free and fluent expression of his ideas in the Egyptian language, which he had long disused. 'l*liis new objection was also overrultxl, but still Moses, who foresaw the manifold difficulties of the undertaking, was anxious to be ficod from the responlate, and barren hills, at the base of which, however, there are not only many patches of verdure to be seen, but almost all the valleys, or wacli/s, as they are called, show a thin coating of vegetation—which, towards the south, becomes more luxuriant. The Arab shepherds seldom take their flocks to a greater distance than one day's journey from their camp. Moses must have gone at least two days' journey, and although he seems to have been only following his pastoral course, that region, from its numerous springs in the clefts of the rocks, being the chief resort of the tribes during the summer heats, the Providence of God led him thither for an important purpose. 3, 3. tUe Angel of the Iiord appeared luito liim In a flame of Are It is common in Scriptures to represent the elements and operations of nature, as winds, tires, earthquakes, pestilence, everything enlisted in executing the Divine will, as the "angels" or messengers of God. But in such cases God himself is con-sidered as really, though invisibly, present. Here the preternatural lire may be primarily meant by the expression "Angel of the Lord;" but it is clear that under this symbol, the Divine Being was present, whose name is given {v. 4, 6), and elsewhere called the angel of the covenant, Jehovah-Jesus, out of the midst of a bush—The wild acacia or thorn, with which that desert abounds, and which is generally dry and brittle, so much so, that at certfl.in seasons, a spark might kindle a district far and wide Into a blaze. A tire, therefore, being In the midst of such a de.sert bush was a "great sight." It sibility. 14. the anger of the Lord was k.ii»dled against Moses—The Divine Being is not subject to ebul-
1b generally supposed to have been emblematic of the Israelites' condition In Egypt—oppressed by a grinding servitude and a bloody persecution, and yet, in spite of the cruel policy that was bent on annihilating them, they continued as numerous and thriving as ever. The reason was " God was in the midst of them." The symbol may also represent the present state of the Jews, as well as of the Church generally In the world. 4. when the Lord Haw that he turned aaide to see—The manifestations which God anciently made of himself were always accompanied by clear, unmistakable signs that the communications were really from heaven. This certain evidence was given to Moses. He saw a flre, but no human agent to kindle it; he heard a voice, but no human lips from which It came ; he saw no living Being, but One was In the bush. In the heat of the flames, who knew him and addressed him by name. Who could this he but a Divine Being? 5. put oflT thy shoes—The direction was In conformity with a usage which was well known to Mosch— for the Egyptian priests observed It In their temples, and which is observed in all Eastern countries—where tlie people take oflT their shoes or sandals, as we do our hats. But the Eastern Idea is not precisely the same as the Western. litions of passion; but his displeasure was manifested by transferring the honour of the priesthood, which would Qtherwise have been bestowed on Moses, to Aaron, who was from this time destined to be the head of the house of XevI (1 Chronicles Si. 1:1). Marvellous had been his condescension and patience In dealing with Moses; and now every remaining scruple was removed by the unexpected and welcome intelligence that his brother Aaron was to be his colleague. God knew from the beginning what Moses would do, but he reservesthis motive to the last as the strongest to rouse his languid heart, and Moses now fully and cordially complied with the call. If we are surprised at his biickwardness amidst all the signs and promises that were given him, we must admire his candour and honesty In recording it. 18. Moses . . . returned to Jethro—Being in his service, it was right to obtain his consent, but Moses evincetl piety, humility, and prudence, In not divulging the special object of his journey. 19. all the men are dead which sought thy life—The death of the Egyptian mimaroh took place in the four hundred and twenty-ninth year of the Hebrew sojourn In that land, and that event, acconling to the law of Egypt, took o(I" his proscription of Moses, if It had been publicly Issutl. 30. Moses took his wife and sons, and set them upon an aH»—Scptuagint, "asses." Those animals are not now used in the desert of Sinai, except by the Arabs for short distances. i%turne«l—en-
With us, the removal of the hat is an expression of reverence for the place we enter, or rather of Him who Is worshipped there. With them the removal of the slioes Is a confession of personal defilement, and conscious unworthlness to stand In the presence of unspotted holiness. 6-8. I am the God . . . come ilown to deliver—The reverential awe of Moses must have been relieved by the Divine Speaker (see on Matthew 22. 32), announcing himself In his covenant character, and by the welcome Intelligence communicated. Moreover, the time, as well lus all the circumstances of this miraculous appearance were •uch as to give him an Illustrious display of God's faithfulness to his promises. The period of Israel's Journey an<l affliction In Egypt ha<l been predicted (Genesis l."). 1.')), and It was during the last year of the term which had still to run that the lyord appeared Vn the burning bush. 10Come now therefore, and I -vclll send thee—(Jonnidcriug the patriotic views that had formerly animated tered on his Journey towards Egypt, he took the rod of Gofl—so called from Its being appropriated to His service, and because whatever miracles It might he employed In performing would be wrought not by Its Inherent properties, but by a Divine power following on Its use. (Of. Acts .1. 12). 3*. Inn—Hebrew, a halting-place for the night, the Lord met him, and sought to kill him— i. e., he was either overwhelmed with mental distress or overtaken by a sudden and dangerous malady. The narrative
Is obscure, but the meaning seems to bo, that, led during his Illness to a strict self-examination, he was deeply pained and grieved at the thought of having, to please hia wife, postponed or neglecte<l the circumcision of one of till' hrciust of Moses, we might have anticipated that no mission could have been more welcome to his heart than to be employed In the national emancipation of Israel. But he evinced great reluctance to It and stated a variety Of objections, all of which were successfully met and re50 his sons, probably the younger. To dishonour that slgD and seal of the covenant was criminal In any Hebrew peculiarly so In onedestlned tobeth(> loailer and deliverer of the Hebrews; and he seems to have felt his slckiioss as a merited chastisement for his sinful omlsslob. Cob-
First Interview with Pharaoh, EXODUS V, VI. Renewal of the Promiie. them as ambitious demagogues, who were appealing to the superstitious feelings of the people, to stir up sedition, and diffuse a spirit of discontent, whicli spreading tlirough so vast a body of slaves, might endanger the peace of the country. 6. Pharaoh commanded—It was a natural consequence of the high displeasure created by this interview, that he should put additional burdens on the oppressed Israelites, taskmasters—Egyptian overseeis, appointed to exact labour of the Israelites, officers - Hebrews placed over their brethren, under the taskmasters, precisely analogous to the Arab of Hcers set over the Arab Fellahs, the poor labourers in modern Egypt. 7. ye shall no more give the people straw to make brick—The making of bricks appears to have been a government monopoly, as the ancient bricks are nearly all stamped with the name of a king, and they were formed, as they are still in. Lower Egypt, of clay mixed with chopped straw, and dried or hardened in the sun. The Israelites were employed in this drudgery; and though they still dwelt in Goshen, and held property in flocks and herds, tliey were compelled in rotation to serve in the briek-quarries, pressed in alternating groups, just as the fellaheen or peasants are marched by press-gangs in the same country still, let them go and gather straw for themselves, &c.—The enraged despot did not issue orders to do an impracticable thing. Tlie Egyptian reapers in the corn-harvest were accustomed merely to cut olF the ears and leave the stalk standing. 8. tale—an appointed number of bricks. Tlie materials of their labour were to be no longer supplied, and yet, as the same amount of produce was exacted daily. It is impossible to imagine more aggravated cruelty—a more perfect specimen of Oriental despotism. 12. So the people were scattered—It was an immense grievance to tlie labourers Individually, but there would be no hindrance from the husbandmen whose fields they entered, as almost all the lands of Egypt were in tlie possession of tlie crown (Genesis 47. 20). 13-19. taskmasters hasted tliem . . . officers . . . beaten—As the nearest fields were bared, and the people had to go farther for stubble, it was impossible for them to meet the demand by the usual tale of bricks. "The beating of the oflicers is just what niiglit have been expected from an Eastern tyrant, especially iu the valley of the Nile, as it appears from the monuments, that ancient Egypt, like modern China, was principally governed by the stick." [Taylor.] " The mode of beating was by the offender being laid flat on the ground, and generally held by the hands and feet while the chastisement was administered.'" [Wilkinson.] (Deuteronomy cerned for her husband's safety, Zipporah overcomes her maternal feelings of aversion to llie painful rite, performs herself, by means of one of the sliarp flints with which part of tlie desert abounds, an operation wliich her husband, on whom the duty devolved, was unable to do, and having brought the bloody evidence, exclaimed in the painful excitement of her feelings that from love to him Bhe had risked the life of her child. [Caivin, Bullinger, RosenMULLER.] 26. So he let him go—Moses recovered but the remembrance of tliis critical period in his life would stimulate the Hebrew legislator to enforce a faithful attention to the right of circumcision, when it was established as a Divine ordinance in Israel, and made their peculiar distinction as a people. 27. Aaron met hiin i» the monitt of God and kissed him—After a separation of forty years, their meeting would be mutually happy. Similar are tlie salutations of Arab friends when they meet In the desert still; conspicuous is tlie kiss on each side of the head. 29. Moses and Aaron went towards Egypt, Zipporah and her sons liavingbecn sent back. {Cf. ch. 18. 2). gathered . . . all the elders—Aaron was spokesman, and Moses performed the ai)pointed miracles—through which "the people," i.e., the elders, believed (1 Kings 17.24; Joshua 3. 2), and received the joyful tidings of the errand on which Moses had come with devout thanksgiving. Formerly they had slighted the message and rejected the messenger. Formerly Moses had gone in his own strength, nojv he goes leaning on God, and strong only through faith in Him who had sent Qim. Israel also hiul been tauglit a useful lesson, and It was good for both that they had been afllicted.
CHAPTER V.
Ver. 1-23. First Interview with Pharaoh. 1. Moses and Aaron went in—As representatives of the Hebrews, they were entitled to aA an audience of the king, and their thorough Egyptian training tauglit tliem how and when to seek it. and told Pharaoh—when introduced, they delivered a message in the name of tlie God of Israel. This is the first time He is mentioned by that national appellation in Scripture. It seems to liave been used by Divine direction (ch. 4. 2), and designed to put honour on the Hebrews in their depressed condition (Hebrews 11. 10). 2. Pharaoh said,Who is the Lord—rather " Jeliovah." Lord was a common name applied to objects of worship; but Jehovah was a name he had never heard of; he estimated the character and power of this God by the abject and miserable condition of the worsiiippers, and concluded tliat He held as low a rank among tlie gods as his people did in the nation. To demonstrate tlie suprcimacy of the true God over all the gods of Egypt, was the design of the plagues. I know not the Lord, neither will I let Israel go—As his lionoiir and interest were both involved he determined to crush tliis attempt, and in a tone of insolence, or perhaps profanity, rejected the request for the release of the Hebrew slaves. 3. The God of the Hebrews hath met with us—Instead of being provoked into reproaches or threats, they mildly assured him that it was not a proposal originating among them Belves, but a duty enjoined on them by tlieir God. Tliey Had for a long series of years been debarred from the privilege of religious worship, and as there was re!i.son to fear that a continued neglect of Divine ordinances would draw down upon them the judgment's of offended heaven,
25. 2.) A picture representing the Hebrews on a brickfield, exactly as described in this chapter, was found in an Egyptian tomV) at Thebes. 20, 21. They met Moses.
. . . The Lord look upon you, and Jnilge—Tlius the deliverer of Israel found that tliis patriotic interference did, in the first instance, only aggravate the evil he wished to remove, and that instead of receiving the gratitude, he was loaded witli the reproaches of his countrymen. But as the greatest darkness is immediately liefore the dawn, so the people of God are often plunged into the deepest affliction when on tlie eve of their deliverance, and so it was in tills ciuse.
CHAPTER VI.
Ver. 1-13. Renewal of the Promise. 1. Lord said ttnto Moses—The Lord, who is long-suffering and indulgent to the errors and infirmitiejs of his people, made allowance for the mortification of Moses as the result of this first interview, and cheered liini with the assurance of a sjjcedy and successful termination to his eniliassy. iney begged permission to go three days' journey Into the desert—a place of seclusion—where their sacriflcial observances would neither suffer interruption nor give umbrage to the Egyptians. In saying this, they concealed their ultimate design of abandoning the kingdom, and by making this partial request at ftrsl , tliey probably wished to try the king's temper before they disclosed their intentions any farther. But they said only what God had put in their mouths (ch. 3. 12, 18), and this " legalizes the specific
3. And God spake uuto Moses— I<"or ills furtlier encouragement, there was made to him an emphatic repetition of the promise (ch. 3.20). 3. I . . . God Almighty—All enemies must fall, all difficulties must vanlsli before mf Omnipotent power, and the patriarchs had al)undarit proofs of this, but by my name, Ac—rather. Interrogatively, by my name Jeliovah was I not known to them? Am not I, the Almighty (}od who pledged my honour for the fulftlment of the covenant, also llie selfact, while It gives no sanction to tlie general liabll of disslmulat'on." (Chai-mer.s.] 4. Wherefore do ye, Moses •nd Aaron, let the people A-om their works! &c.—AV'itlilut taking any notice of what they had said, he treated
Genealogy of Moses. EXODUS VII. His Second Tnterview with Pharaoh. existent God who lives to accomplish it. Rest assured, therefore, that I shall bring it to pass. This passage has occasioned much discussion ; and it has been thought by many to intimate that as the name Jehovah was not known to the patriarchs, at least in the full bearing or practical experience of it, the honour of the disclosure was reserved to Moses, who was the first sent with a message in the name of Jehovah, and enabled to attest of God, and the other must be considered the speaker throughout all the ensuing scenes, even though his name is not expressly mentioned. 3. I will harden Pliaraoh's heart—This would be the result. But the Divine message would be the occasion, not the cau.?e of the king's impenitent obduracy. 4, 5. I may lay mine hand upon Egypt, &c. —The succession of terrible judgments with which the country was about to be scourged would fully demonstrate the supremacy of Israel's God. 7. Moses was fonrscore years—This advanced age was a pledge that they had not been readily betrayed into a rash or hazardous enterprise, and that under its attendant infirmities they could not have carried through the work on which they were entering had they not been supported by a Divine hand. 8. When Pharaoh shall speak unto you, &c.— The king would naturally demand some evidence of their having been sent from God; and as he would expect the ministers of his own gods to do the same works, the contest, in the nature of the case, would be one of miracles. Notice has already been taken of the rod of Moses (ch. 4. it by a series of public miracles. 9-11. Moses spake so luito the chllciren of Israel—The increased severities inflicted on the Israelites seem to have so entirely crushed their spirits, as well as irritated them, that they refused to listen to any more communications (ch. H. 12). Even the faith of Moses himself was faltering; and he would have abandoned the entefprise in despair had he not received a positive command from God to revisit the people without delay, and at the same time renew their demand on the king in a more decisive and peremptory tone. 13. how tlien shall . . . who am of unclrciimclsed lilisl—A metaphorical expression among the Hebrews, who, taught to look on the circumcision of any part as denoting perfection, signified its deficiency or unsuitableness by uncircumcision. The words here express how painfully Moses felt his want of utterance or persuasive oratory. He seems to have fallen into the same deep despondency as his brethren, and to be shrinking with nervous timidity from a difficult, if not desperate cause.
2), but rc Kls were carried also by all nobles and official persons in the court of Pharaoh. It was an Egyptian custom, and the rods were symbols of authority or rank. Hence God commanded his servants to use a rod. 10. Aaron cast slo'wn his rod before Pharaoh, &c.—It Is to be presumed that Pharaoh had demanded a proof of their Divine mission. 11. then Pharaoh also called the wise men and the sorcerers, <Sc.—His object in calling them was to ascertain whether this doing of Aaron's was really a work of Divine power or merely a feat of magical art. The magicians of Egypt In modern times have been long celebrated adepts in charming serpents, and particularly by pressing the nape of the neck, they throw them into a kind of catalepsy, which renders them stiff and Immov* able—thus seeming to change them Into a rod. They conceal the serpent about their persons, and by acts of legerdemain produce it from their drs, stiff and straight as a rod. Just the same trick was played off by their ancient predecessors, the most renowned of whom, Jannes and Jambxes (2 Timothy 3. 8), were called in on this occasion. They had time after the summons to make suitable preparations—and so It appears they succeeded by their "enchantments" in practising an illusion on the senses, la, but Aaron's rod swallowed up their rods, &c.—Tills was what they could not be prepared for, and the discomfiture appeared in the loss of their rods, which were probably real serpents. 14. Pharaoh's heart is hardened —Whatever might have been his first Impressions, they were soon dispelled; and when he found his magicians making similar attempts, he concluded that Aaron's
If he had succeeded so ill with the people, whose dearest interests were all involved, what better hope could he entertain of his making more impression on the heart of a king elated with pride and strong in the possession of absolute power? How strikingly was the indulgent forbearance of God displayed towards his people amid all their backwardness to hail his announcement of approaching deliverance ! No perverse complaints or careless indifference on their part retarded the development of His gracious purposes. On the contrary, here, as generally, the course of his providence is slow in the Infliction of judgments, while it moves more quickly, as it were, wlien misery is to be relieved or benefits conferred.
14-30. The Genealogy of Moses. 1*. These be the heads of their fathers' houses—chiefs or governors of their houses. The insertion of this genealogical table in this part of the narrative was Intended to authenticate the descent of Moses and Aaron. Both of them were commissioned to act so Important a part in the events transacted in the court of Egypt, and afterwards elevated to so high offices in tlie government and Churcli of God, that it was of the utmost importance tliat their lineage should be accurately traced. Reuben and Simeon being the eldest of Jacob's sons, a passing notice is taken of them, and then the historian advances to the enumeration of tlie principal persons in the house of Levi. ao. Amram took him .Tochebefl his father's sister to wife —The Septuagint and Syriac versions render It his cousin. 23. Kllsheba i.e., Elizabethan. These minute particuafi'air was a magical deception, the secret of which was not known to his wise men. 13. Get thee unto Pharaoh —Now therefore began those appalling miracles of Judgment by which the God of Israel, through his ambassadors, proved his sole and unchallengeable supremacy over all the gods of Egypt, and which were the natural phenomena of Egypt, at an unusual season, and In a miraculous degree of Intensity. The court of Egypt, whether held at Rameses, or Memphis, or Tanis In the field of Zoan (Psalm lars recorded of the family of Aaron, while lie lias passed over his own, indicate the real modesty of Moses. An ambitious man or an Impostor would have acted In a different manner.
78. 12), was the scene of those extraordinary transactions, and Moses must have resided during that terrible period In the immediate neighbourhood. In the mornings lo, lie goeth out unto the water, &c.—for the purpose of ablutions or devotions perhaps; for the Nile was an object of superstitious reverence, the patron deity of the country.
CHAPTER VII.
Ver. 1-25. Second Interview with PnAiiAOir. 1. the Ijord stiUl itnto Itloses—He Is here eiieoiiraged to It might be that Moses had been denied admission Into the palace; hut be that as It may, the river was to be the subject of the first plague, and therefore he was ordered to repair to Its banks with the miracle-working rod, now to be raised, not In demonstration, but In Judgment, If the refractory spirit of the king should still refuse consent to v\'ait annin on tlic Ifliig—not, however, as fonneriy, in the attitude of a luuiil)le suppliant, but now armed with cvedentlals as God's ambassador, and to make Ills demand In a tone and manner which no eartlily monarch or court over witnessed. I have ma<Ic thee a Gotl—made, Israel's departure foV their sacred rites. 17-91. Aaron lifted up the rod and smote the waters, &c.—Whether the water was changed Inf o real blood, or only the appearance of It (and Omnipotence could effect the one as easily as the other), this was a severe calamity. How great must have been the disappointment and disgust throughout the land when the river became of a blood-red colour, of which i.e., set, appointed; "a god," t. e., lie was to act in tills business iis (iod's n-picsentatlve, to act and speak In bis name, an<l to perform things lieyoiid tlic ordinary course of nature. Tlie Orientals familiarly say of a man wiio is eminently tivf.xt or wise "he is a god" among men. Anroii thy brother Mhnll be thy prophet i. c, Interpretei or Hpokesniiiii. Tlie one was to bo the vicegerent 52
Tht Plague of Frogs. EXODUS
VII r, IX. IJie Murrain of BeasU, m of When no precautions could preserve from their painful sting. The very smallness and insignificance of these fierce insects made them a dreadful scourge. The magicians never attempted any imitation, and wliat neither the blood of the river nor the nuisance of the frogs had done, the visitation of this tiny enemy constrained them to acknowledge "this is the finger of God," properly "gods," for they spoke as heathens. they had a national abhorrence; their favourite beverage became a nauseous draught, and when the fish, which formed so large an article of food, were destroyed. The Immense scale on which the plague was inflicted is seen by its extending to " the streams," or branches of the Nile —to the "rivers"—the canals—the "ponds" and "pools," that which is left after an overflow—the reservoirs, and the many domestic vessels in wliich the Nile water was kept to filter. And accordingly the suflerjpgs of the people ilrom thirst must have been severe. Nothing could more humble the pride of Egypt than this dishonour brought on their national god. 'ZH. Tlie magicians . . . did so with their enchantments, &c.—Little or no pure water could be procured, and therefore their imitation must have been on a small scale—the only drinkable water to be got being dug among the sands. It must have been on a sample or specimen of water dyed red with some colouring matter. But it was suflicient to serve as a pretext or command for the king to turn unmoved and go to his house.
20-32. Plague of Flies, ao. Rise up early . . . Pharaoh s lo, he Cometh forth to the water, <fec.—Pharaoh still appearing obdurate, Moses was ordered to meet him while walking on the banks of the Nile, and repeat his request for the liberation of Israel, threatening in case of continued refusal to cover every house from the palace to tlie cottage with swarms of flies—while, as a proof of the power that accomplished this judgment, the land of Goshen should be exempted from the calamity. The appeal was equally vain as before, and the predicted evil overtook the country in the form of what was not " flies," such as we are accustomed to, but divers sorts of flies (Psalm
78.45), the gad-fly, the dog-fly, the cockroach, the Egyptian beetle, for all these are mentioned by different writers. They are very destructive,'some of them inflicting severe bites on animals, others destroying clotlies, boolcs, plants, every thing—the worship of flies, particularly of the beetle, was a prominent part of the religion of the ancient Egyptians. The employment of these winged deities to chastise them must have been painful and humiliating to the Egyptians, while it must at the same time have strengthened the faitli of the Israelites in tlie God of their fatliers as the only object of worship. 25-3a. Pharaoh called for Moses, . . . and said, Go ye, sacrifice to your God In the land, &c.—Between impatient anxiety to be freed from this scourge, and a reluctance on the part of the Hebrew bondsmen, the king followed the course of expediency: he proposed to let tliem free to engage in their religious rites within any part of the kingdom. But true to his instructions, Moses would accede to no such arrangement ; he stated a most valid reason to show the danger of it ; and the king having yielded so far as to allow them a brief holiday across the border, annexed to tills concession a request that Mosts would entreat with Jehovah for the removal of the plague. He promised to do so, and it was removed the following day. But no sooner was the pressure over than the spirit of Pharaoh, lilce a bent bow, sprang back to its wonted obduracy, and, regardless of his promise, he refused to let the people depart.
CHAPTER VIII.
Ver. 1-15. Plague of Frogs. 1. the Liord spake nnto Sloses, Go unto Pharaoh—The duration of the first plague for a whole week must have satisfied all that it was produced not by any accidental causes, but by the agency of Omnipotent power. As a judgment of God, however, it produced no good effect, and Jloses was commanded to wait on the king and threaten hira, in the event of his continued obstinacy, with the infliction of a new and different plague. As Phai'aoh's answer is not given, it may be inferred to have been unfavourable, for the rod was agai n raised. 3. I will smite all tliy borders with frogs—Those animals, though the natural spawn of the river, and therefore objects familiar to the people, were on this occasion miraculously multiplied to an amazing extent, and it is probable that the ova of the frogs, which had been previously deposited in the mire and marslies, were miraculously brought to perfection at once. 3. bedchamber . . . bed—mats strewed on the floor as well as more sumptuous divans of the rich, ovens—holes made In the ground and the sides of which are plastered witli mortar, kneadlug-troughs—those used in Egypt were bowls of wicker or rush-work. What must have been the state of the people when they could find no means of escape from tlie cold, damp touch and unsightly presence of the frogs, as they alighted on every article and vessel of food ! 5, G. Stretch forth thine hand with thy rod over the streams, &c.—The miracle consisted in the reptiles leaving their marshes at the very time he commanded them. 7. the magicians did so with their enchantments—required great art to make the ot Tensive reptiles appear on any small spot of ground. What they undertook to do already existed in abundance all around. They would better have shown their power by removing the frogs. 8. Pharaoh called, . . . Sntreat the Lord, that he may talcc away the frogs from me—The frog, which was now used as an instrument of affliction, whetlier from reverence or abliorrence, was an object of national superstition with the Egyptians; the god Ptha being represented with a frog's head. But the vast num-
CHAPTER IX.
Ver. 1-7. Murrain of Beasts. 3. Behold, the hand of the Lord is on thy cattle—A fifth application was made to Pharaoh in behalf of the Israelites by Moses, who was instructed to tell him that, if he persisted in opposing their departure, a pestilence would be sent amongst all the flocks and herds of the Egyptians, while those of the Israelites would be spared. As he showed no intention of keeping his promise, he was still a mark for the arrows of the Almighty's quiver, and the tlireatened plague of wliich he was forewarned was executed. But it is observable that In tills instance it was not inflicted through tha instrumentality or waving of Aaron's rod, but directly by the hand of the Lord, and the fixing of the precise time tended still further to determine the true character of the calamity (Jeremiah 12. 4). all the cattle of Egypt died— not absolutely every beast, for we find (ti. 19, 21) that there were still some ; but a great many died of eacli herd—the mortality was frequent and wide-spread. The adaptation of this judgment consisted in tlie Egyptians venerating the more useful animals, such as the ox, the cow, and tlie ram ; In all parts of the country temples were reared and divine honours paid to these domesticated beasts, iiiid thus while the pestilence caused a great loss in money, It struck a heavy blow at their superstition. 7. Piiarawli sent . . . there was not one of the cattle of tlie Israell>ers, together with their stench, made them an intolerable nuisance, so that the king was so far humbled as to promise that if Moses would intercede for their removal he would consent to the departure of Israel, and in compliance with this appeal, they were withdrawn at the very hour named by the monarch himself. But many, while suffering the consequences of their sins, make promises of amendment and obedience which they afterwards forget, and so Pharaoh, when he saw there was a respite, was again hardened.
16-19. Plague of Lice. 16. smite the dust of the land, &c.—Aaron's rod, by the direction of Moses, who was commanded by God, was again raised, and the land was filled with gnats, mosquitoes — that Is the proper meanlngof theorlglnal term. In ordinary circumstances they embitter life In Eastern countries, and therefore the ites dead—The despatch of confidential messengers indicates that he would not give credit lo vague reports, and we may conclude that some iiiipressiori had been made ou his mind by that extraordinary exemption, uuk It wan terril/le nature of this Infliction on Egypt may be Judged
Tlie Plague of Haii. EXODUS X. TJtL riaf/ue of Loeuu*. ened series before Ph.iraoh to leave him without excuse when judgment should be finally executed. 2. and that thou mayest tell . . . of thy son, and of thy son's son, neitheT a good nor a permanent impression. His pride auU obstinacy were in no degree sul Klued.
8-17. PRAGUE OF Boius. 8. Take to you IiancVfnls of ashes, itc —Tlie.next pla Kue assailed the persons of the Egyptians and it appeared in the form of ulcerous eruptions upon tlie skin and flesli (Leviticus 13. 20; 2 Kings 20.
&e.—There was a further and higher reason for the infliction of those awful judgments, viz., that the knowledge of them there, and the permanent record of them still might furnish a salutarj' and impressive lesson to the I'luirch down to the latest ages. Worldly historians might have described them as extraordinary occurrences that marked
7 ; Job 2. 7). That this epidemic did not arise from natural causes was evident from its taking etl'eet from the particular action of Moses done in the sight of Pharaoh. The attitude he assumed was similar to that of Eastern magicians, who; " when they pronounce an imprecation on an individual, a village, or a country, take the aslies of cows' dung I tiiat is, from a common tii-e)and throw llu iii ni ilir <tir, saying to the objects of their displeasure, such a sicline.ss or sucli a curse shall co.me upon you." [Kobki;t;s.] Jloses took aslies from the furnace — //efcrew, brick-lciln. The magicians being sufferers in their own persons, could do nothing, though they liad been called; and as tlie brickkiln was one of the principal instruments of oppi-ession this era of McSes in ancient Egypt. But we are taught to trace them to their cause : the judgments of Divine wrath on a grossly idolatrous king and nation. 4. to-morrow will I bring the locusts—Moses was commissioned to renew the request so often made and denied, with an assurance that an unfavourable answer would be followed on the morrow by an invasion of locusts. This species of insect resembles a large, spotted, red and black, doublewinged grasshopper, about three inches or less in length, with the two hind legs working lilvC hinged springs of immense strength and elasticity. Perhaps no more territo the Israelites, it was now converted into a means of chastisement to the Egyptians, who were made to read ble scourge was ever brought on a land than those voracious insects, which fly in such countless numbers as to darken the land which they infest, and on whatever place they alight, they convert it into a waste and l)arreii tlieir sin in their punishment.
IS-3.J. Plague of Hail. 18. 1 win cause it to rain a very grievous liall, &c.—The seventh plague which Pharaoh's hardened heart provoked was that of hail, a phenomenon which must have produced the greatest astonishment and consternation in Egypt, as rain and hailstones, accompanied by thunder and lightning, were very rare occurrences. sucU as Katli not been in Egypt—In the Delta, or lower Egypt, where the scene is laid, rain occasionally falls between January and March—hail Is not unknown, and thunder sometimes heard. But a storm, not only exhibiting all these elements, but so terrific that hailstones fell of immense size, thunder pealed in awful volleys, and lightning swept the ground like tire, was an unexampled calamity. HO, 'il. He that feared the word of tl»e Lord . . . regarded not, Ac.—Due premonition, it appears, had been publicly given of the impending tempest—the cattle seem to have been sent out to graze, which desert, stripping the ground of its verdure, tlie trees of their leaves and bark, and producing in a few hours a degree of desolation which it requires the lapse of years to repair. T-11. Pharaoh's servants said—Many of liis courtiers must have suf Tered serious losses from the late visitations, and the prospect of such a calamity as that which was threatened, and the magnitude of which former experience enabled them to realize, led them to make a strong remonstrance with the king. Finding himself not seconded by his counsellors in his continued resistance, he recalled Moses and Aaron, and having expressed his consent to their departure, inquired who were to go? The prompt and decisive reply, "all," neither man nor beast shall remain, raised a storm of indignant fury in the breast of the proud king; he would permit the grown-up men to go away. But no other t<>rms would be list(Mied is from January to April, when alone pasturage can be obtained, ahd accordingly the cattle were In the fields. This storm occurring at that season, not only struck unito. they were driven out from Pliaraoh's presence, &c.—In the East, when a person of authority and rank versal terror into the minds of the people, but occasioned the destruction of all—people and cattle — which, in nefeels annoyed by a petition which he is unwilling to grant, he makes a signal to his attendants, who rush forward, and seizins the obnoxious suppliant by the neck, drag him out of the chamber with violent haste. Of such a character was the impassioned scene in the conrt of Egypt, when the king had wrought himself into such a glect of the warning, had been left in the fields, as well as of all vegetation. It was the more appalling that hailstones in Egypt are small and of little force—lightning also is .scarcely ever known to produce fatal effects, and to enhance, the wonder, not a trace of any storm was found fit of uncontrollable fury as to treat ignominiously the two venerable representatives of the Hebrew people. 13. in G'oshen. 31, the tlax and the barley was smitten, (Sc.-The peculiarities that are mentioned in these tlie Loi-d brought nn east wind—The rod of Moses was again raised, and the locusts came. They are natives of cereal products arise from the climate and physical con Btitution of Egypt. In that country flax and barley are almost ripe when whent and rye (spelt) are green. And the desert, and are only brought by an east wind Into Egypt, where they sometimes come In sun-obscuring hen<-e the flax must have Ijeen " boiled "—i. c, risen in clouds, destroying in a few days every green bl.ade in the track they tr.averse. Man, with all his contrivances, can do nothing to protect himself from the overwhelming in- Btalli or podded in Eebruary, thus fixing the particular month when the event took place. Barley ripens about a month earlier than wheat. Flax and barley arc generally vasion. Egypt has often suirered from locusts. But the plague that followed the wave of the miraculous rod was altogether unexamiiled. Pharaoh, fearing irretrievable ruin to his country, sent in haste for Moses, and confessripe in March, wheat and rye (properly, spelt) in April. iiT-S.l. Pharaoh sent and called for Moses and Aaron, anil said, 1 Iiave sinned—This awful disjilay of Divine displeasure did seriously impress the mind of I'liaraoh, and, undcir the weight of his convictions, lie liumbles lilming his sin, implored the Intercession of Moses, who entreated the Lord, and a "mighty strong west wi ml took away the locusts."
Kclf to confess he has done wrong in opposing the Divine
21-'2!). PLAnuE OF Darkness, ai. Stretch out thine Ikand toward heaven, that there may be darknens— Whatever secondary means were employed in producing will. At the same time lie calls for Moses to Intercede for eessatlon of the calamity. Moses accedes to his earnest wishes, and this most awful vls Hatlon ended. Hut his repentance proved a transient feeling, and his obduracy Boon became as great as before. it, whether thick clammy fogs and vapours, according to some; a sand-storm, or the cluiinsln, according to others; It was such that It could be almost perceived by the organs
CHAPTER' X. of touch, and so protracted as to continue for threi Mlnys which the chamsin does. [Ilr.vcsTF.NnKiUi.l Tin appall-
Ver. 1-20. Plaouk of Locusts. 1. show these my ing character of this calamity consisted In this, that the sun was an object of Egyptian Idolat ry ; that the pure an 1 serene sky of that country was iKver marred by the appearance of a cloud. And here, too, the Lord ma<l<- n marked dlirerence bet ween (Uoslieii aixl the rest of Egypt.
HiguH, Ac—Sinners (!ven of the worst descript ion are to be admonished, even though there mafy be little hope of amendment, and hence; those Rtrlklng mlra(des that carried HO clear and conclusive demonstration of the being Pliaraoh called unto Moses, and said, Co ye, li,nd character of the true God, were performed In lenglh-
Dialk of the Fimt-Born Threatened, EXODUS XI, XII. The PaszQver InHtituted. the beginning of months—the first not only in order, l)ut in estimation. It had formerly been the seventh ac- <-ording to the reckoning of the civil year, whicii began
the Lord—Ten i fled by the preternatural darkness, the Ktnbbt.>rii Uin<; relciit.s, uikI proposes anotlier coniproinlse—the flocks ami lienis to be left as hostai-es for tlieir return. Bat the crisis is approachiiiK, ami Mosis insists on every iota of his demand. Tlie eattle would be needed in (September, and continued unchanged, but it was thenceforth to stand tlrst in the national religious Near which began in March, April. 3. Speak ye unto all the eongregation of Israel—The recent events had pre|)ared the Israelitisli people for a crisis in their affairs, and they seem to have yielded implicit obedience at this time to Moses. It Is ol).servable that, amid all the hurry and bustle of such a departure, their serious attention was to be given to a solemn act of religion, a lamb lor an house —a kid might be taken {v, 5). The .service was to be a domestic one, for the deliverance was to be from an evil threatened to every house in Egypt. 4. If the household be too little for the lamb, Ac.—It appears from Joseiolius that ten persons were required to make up the pioper for sacrifice—liow many or liow few could not be known till their arrival at the scene of religious observance. Hut the emancipation of Israel from Kizyptian bondage was to Incomplete. SJ**. Pliaraoh said, . . . Get thee from me — The calm firmness of Moses provoked? tlie tyrant. Frantic with disappointmentand rae, with otl'enile<l and desperate malice, he ordered him from his presence, and forbade him ever to return. 39. Moses said, Thou ha>>t gpokcu well.
CHAPTER XI.
% cr. 1-10. Dkath of the FirstHoitN TuRFATr-xKn. 1. the I<ord said—rather HAD said unto Moses. II maybe inferred, therefore, that he had been apprised that the pascli;il <M)mmunion. every man, according to Ills enling— It is said that the quantity eaten of the paschal lamb, by each indivitlual, wa.s about the size of an olive. crisis was now arrived, that the nexi planue would so effectually humlde ami alarm the mind of I'haraoli, that he would " </)r«si them out thence altoi;etber;" and tliu* the word of Moses (ch. ID. 'JOi. must be rey:arded as a prediction.
.3. lamb . . . without blemish—The smallest deformity or defect made a lamb unfit for sacrifice—a type of Christ (Hebrews 7.2(1; 1 Peler I.ID). a male of the tirst year Christ in the prime of life. 6. keep it up until the fourteenth day, iVc.—Being selected from the rest of the flock
3, 0. Speak now tit Ihe ears of the pi ople—These verses, describing the communiciition which liad been made in private to Moses, are inserted here as a pareiitlii'sis, and it was to be separated four days before sacrifice; and for the same length of time was Christ under exjimination and his spotless innocence declared before the world, kill it in the evening—/. c, the interval between the sun s beginning to decline, and sunset, corresponding to our three o'clock in the afternoon. 7. take of the blood, and strike it on the tivo side-posts, &c.—as a sign of safety to those within. The po.sts must be considered of tents, in which the Israelites generally lived, though some might be in houses. Though the Israelites were sinners as well as the Egypti.aus, God was pleased to accept the substitution of a lamb—the blood of which being seen sprinkled on the door-posts, procured them mercy. will be considered (cli. li 4. Tims salth the 1-ord, About midnight—Here is recorded.tlie announcement of the last pla-iue made in the most solemn nntnner to the liinfr, on whose hardened he.art all his jiaintul experience hud hitherto prtxluced no softening, at least no permanently good effect, will I go out liito the michit of Egypt^—lan<iua'j:e used after the manner of mi;n. 5. nil the first-horn In the land . . . shall «lie—The time, the suddenness, the dreadful severity of t his comin!< calamity, and the peculiar description of victims, bolli amonist men and Ijeasts, on whom it was to fall, would all contribute to asi Kravate it« character, the maid-servant that Is behind the n»lll--The Krindinj; of the meal for daily use in every household is commonly done by female slaves, and is considered the lowest employment. Two portable millstones are used for the inirpose, of which the uppermost is turned by a small wooden handle, and during the operation the inaiil sits behind the inill. 0. shall he a great cry thronghoiit all the la>4l— In the case of a death, people in the Kast set up loud wailings, and imagination may conceive what "a ^reat cry" would be raised when death would inv.ade every family in the kingdom. 7. against any of the cliildreu of Israel shall not a dog move his tongite—No town or village in Egypt or in the East generally is free from the nuisance of dogs, who prowl about the streets and make the most hideous noise at any passengers at night. What an emphatic significance does tlie knowledge of tliis circumstance give to this fact in the sacre<l record, that on the awful night that was coming, when the airsliould he rent
It was to be on the side-posts and upper door-posts, where it might be looked to, not on the threshold, where it might be trddilen under foot. This was an emblem of the blood of sprinkling (Hebrews 12. 2-1,29). 8. roast with fire—for the sake of expedition; and this difference was always observed between the cooking of the paschal lamb and the other offerings (2 Chronicles ;i5. 13). unlenvenetl bread—also for the sake of despatch (Deuteronomy l(i. 3), but as a kind of corruption (Luke 12. 1) there seems to have been a typical meaning under it (1 Corinthian.s o. 8). bitter herbs lit., bitters—to remind the Lsraelites of their affliction in Egypt, and morally of the trials to whicli God's people are subject on account of sin. 9. Eat not of it raw i. e., with any blood remaining—a caveat against conformity to idolatrous practices. It was to be roasted whole, not a bone to be broken, and this pointed to Christ (John 19. 36). 10. let nothing of It remain untlJ the moi-ning—which might be applied in a superstitious manner, or allowed to putrefy, whicll in a hot climate would speedily have ensued; and which was not becoming in what had been offered to God. with the piercing snrieksof mourners, so great and universal would be the panic inspired by the hand of God, that not a dog would move his tongue against the children of Israel ! 8. all these thy servants shall . . . bow down themselves iinto me—This should be the effect of the universal terror; the hearts of the proudest would be humbled and do reverential homage to God, in the person of His representative, went oiit ... In a great anger-Holy and righteous indignation at the duplicity, repeated falsehood, and hardened impenitence of the king; and this strong emotion was stirred in the bosom of Moses, not at the 111 reception given to himself, but the dishonour done to God (Matthew 19. 8 ; Ephesiaus 4. 26).
U-lt. The Rite OF THE Passover. 11. thus shall ye eat It ; with your loins girded, your shoes on your feet,—as prepared for a journey. The first was done by the skirts of the loose outer cloth being drawn up and fastened in the girdle, so as to leave the leg and knee free for motion. As to the other, the Orientals never wear shoes in-doors, and the ancient Egyptians, as appears from the monuments, did not usually wear either shoes or sandals. These injunctions seem to have applied chiwfly to the first celebration of the rite. It is the Lord's passover—called by this name from the blood-marked dwellings of the Israelites being passed over figuratively by the destroying angel. 13. smite . . . gods of Egypt perhaps used here for princes and grandees. But, according to .lewish tradition, the Idols of Egypt were all on that night broken in pieces (see Numbers 1 ; Isaiah 19.1). 13, 14r. for a memorial, A-c.—The close analogy traceable in all points between the Jewish and Christian passoverH
CHAPTER XII.
Ver. 1-10. The Fas.sover In.stitutkd. 1. the Liord pake unto Moses—rather, had spoken unto Mo.ses and Aaron ; for it is evident that the communication here deeribed must have been made to them on or before the tenth of the moc th thU mouth shall be unto yon is seen also in the circumstance tlia* both festivals were Pealh of the First-bom. EXODUS XII. Departure of the Itraelitet. have themselves been entangled, and fallen into the pit which they have dug for the righteous. " Verily there In a God that judgeth in the earth." 30. tl»ere was not a house where there was not one dead—Perhups this statement is not to be taken absolutely. The .Scriptures frequently use the words " all," " none," in a comparative sense—and so in this case. There would be many a house in which there would be no child, and many in •A hich the first-born might be already dead. AVhat is to be understood is, that almost every house in Egypt had .-i death in Instituted before the events they were to commejuorate had transpired.
Ver. 15-51. Unleavened Bread. 15. Seven days hall ye eat unleavened bread, &c.—This was to commemorate another circumstance in tlie departure of the Israelites, who were urged to leave so hurriedly that their dough was unleavened {v. 39), and they had to eat unleavened cakes (Deuteronomy 16. 3). The greatest care Wivs always taken by the Jews to free their houses/rom leaven —the owner searching every comer of his dwelling with a lighted candle. A figurative allusion to this Is made (1 Ck)rinthiaus 5. 7). The exclusion of leaven for seven days would not be attended with inconvenience in the East, where the usual leaven is dough kept till it becomes sour, and it is kept from one day to another for the purpose of preserving leaven in readiness. Thus even were t>iere none in all the country. It could be got within twenty-fonr hours. [Harmer.] thatsoiU shall be cut off—Excommunicated ftom the community and privileges of the chosen people. 16. there shall be an holy convocation lit., calling of the people, which was done by sound of trumpets (Numbers 10. 2), a sacred assembly—for these days were to De regarded as Sabbaths—excepting only that meat might be cooked on them (ch. 16. 23). 17. ye shall obser>-e, <Sc. —The seven days of this feast were to commence the day after the passover. It was a distinct festival following that feast; but although this feast was instituted like the passover before the departure, the observance of it did not take place till a/<er. 19. stranger—No foreigner could partake of the passover, unless circumcised; the "stranger" specified as admissible to the privilege must, therefore, be considered a Gentile proselyte. Then Moses called for all the elders of Israel, &c.—Here are given special directions for the observance, hyssop—a small red moss. [H.^sselquist.] The caper-plant. [Royle.] It was used in the sprinkling, being well adapted for such purposes, as it grows in bushes—putting out plenty of suckers froun a single root. And it is remarkable that it. 31. called for Moses and Aaron—a striking fulfilment of the words of Moses (ch. 11. 8), and showing that they were spoken under Divine suggestion. 32. also take your flocks, Ac.—All the terms the king had formerly insisted on were now departed from ; his pride had been ef Tectually humbled. Appalling ju<lginents in such rapid succession showed plainly that the hand of God was against him. His own family bereavement had so crushed him to the earth that he not only showed impatience to rixl his kingdom of such formidable neighbours, but even begged an interest in their prayers. 34. people took . . . kneadlng-troughs-Having lived so long in Egypt, they must have been in the habit of using the utensils common in tliat country. The Egypt 'an kneading-trough was a bowl of wicker or rush-wor){, and it admitted of being hastily wrapped up with the -Jongl' m 11 and slung over the shoulder in their /ij/Ac* oi loose .pper garments. 35. children of Israel borrowed of the Egyptians jewels of silver—When the Orientals g . to their sacred festivals, they always put on their bc.it ,k rels. The Israelites themselves thought tlK-y were only going three days' journey to hold a least unto the Lord, ami in these circumstances it would l)e easy for them to bm-rmo what was necessary for a sacred festival. But "borrow" conveys a Avrong meaning. The word rendered borrow signifies properly to ask, detnand, re<;iiirc. The Israelites had been kept in great poverty, having received little or no wages. They now insisted on full remuneration lor all their labour, and it was paid *n li,i;!it and valuable articles adapted for convenient carriage. 3C. the Lord gave the people favour in tl»e sight of the Kgyptlans—Such a dread of them was iuspiretl into tlie universal minds of the Egyptians, that whatever they asked was readily given, spoiledtlie Egyptians—The aueumulated earnings of many years being paid them at this moment, the Israelites were suddenly enriched, according to the prom-
It was ordained in the arrangements of an all-wise Providence that the Roman soldiers should undesignedly, on their part, make use of this symbolical plant to Christ when, as our Passover, he was sacrificed for us. None. , . shall go out at the door of Ills house until tlie morning—This regulation was peculiar to the first celebration, and intended, as some think, to prevent any suspicion attaching to them of being agents in the impending destruction of the Egyptians; there is an allusion to it (Isaiah 26. 20). 'ZG. when your clitldren •hall say, . . . What mean ye by this service—Independently of some observances which were not afterwards repeated, the usages practised at this yearly commemorative feast were so peculiar that tlie curiosity of the young would be stimulated, and thus parents have .an excellent opportunity, which they were enjoined to embrace, for Instructing each rising generation in llie origin and lea<ling facts of the national faith. !47, 'iS, tlic people bowed the head, and worshipped—All the preceding directions were communicated through tlie elders, and the Israelites, being deeply solemnized by tlie influence of past and prospective events, gave prompt and faithful obedience. !i9. at midnight tlic Lord smote all the flrst-bom in the land of Kgypt—At the moment when the Israelites were observing the newly-instituted feast In the singular m.inner described, the threatened calamity overtook the Egyptians. It is more easy to imagine than describe the confusion and terror of that people suddenly roused from sleep and enveloped in darkise made to Abraham (Genesis I'l. II), and they left the country like a victorious aniiy laden with spoil (Psalm
105. ;^; Ezekiel 3!». 10). 37. Tl»e children of Israel Journeyed from Rameses—now generally identified with the nncient Herobpolis, and fixed at the modern .-W/ii-Keisheid. This position agrees with the statenu'iit that the scene of the miraculous juilgments ;vgalnst Pharaoh was "In the field of Zoan." .\nd it is probable that, in expectation of their departure, which the king on one pretext or another delayed, the Israelites had been assembled there as a general rendezvous. In jimnieying from llanie.ses to Palestine, there was a choice of two routes—the one along the shores of the Mi'diten-anean to El-.\rish, the other more circuitous round the head of the lied .Sea and the desert of Sinai. The latter Moses was <liri-cted to take (ch. i;^. 17). to Suecoth— i. c, booths, probably nothing more tlian a iilace of temporary eneampnu'iit. The Ilelirew word signifies a covering or shelter fornieil by the boughs of trees; and hence, in memory of this loilginent, the Israelites kept the le;iKtof tal)ernacles yearly in this inanni'r. alx hiiiidrefl thoiisiiiid . . . men—It appears from Nuiiiliers 1., tliat the enuiueralion Is of men above twenty years of age. Assuming, wliat is now ascertained t)y statistical tables, that the nuinlier of males aliove that age is as nearly lus possible the half of the total utH-s—none could assist their neighbours, when the groans of the dying and the wild shrieks of mourners were heard every where around. The hope of every family was deetioyed at a stroke. This Judgment, terrible tliougli it was, evinced the equity of Divine retribution. For eighty years the Egyptians had caused the male children of the Israelites to be east Into the river, and now all their own flrst-born fell under the stroke of the destroying angt:!. They were made. In the Justice of God, to feel something of what they had made His people feel. Many a time have the hands of sinners made the snares In which they number of males, the whole injilc populat ion of Israel, on this computation, would amount to l.'JOO,(K)(»; and adding an e(|ual numbei' for women and eliililreii, the aggregate number of Israelites who left Kgyit would be 2,IO«,»H)(l. 3K. n mixed mu Kltnde went wKli tliem lit., a great rabble (see also Numbers 11. 1; li(>uteronomy 2i). 11); slaves, persons In the lowest grades of society, partly u»-
Memorial of the Pdssover. EXODUS XIII, XIV, Journey from Egypt. may be in thy month, itc—i. e., that it may be the subject of frequent conversation and familiar knowledge among the people.
Uves and partly foreigners, bound close to them as companions in misery, and gladly availing themselves of the opportunity to escape in the crowd. (Cf. Zechariah 8. 2.'i.) 40. tlie sojourning of tlie cliildren of Israel . . . was four hundred and tlili ty years—The Septuagint renders
11-16. FIUSTLINGS OF BEASTS. 13. every ftrstling, &c —The Injunction respecting the consecration of the firstborn, as here repeated, with some additional circumstances. The firstlings of clean beasts, such as lambs, kids, and calves, if males, were to be devoted to God and employed in sacrifice. Those unelean beasts, as the ass'a colt, being unfit for sacrifice, were to be redeemed (Numbers 18. 15).
It thus: "The sojourning of the children and of their fathers, which they sojourned in tlie land of Canaan and in the land of Egypt." These additions are important, for the period of sojourn In Egypt did not exceed 215
J cars; but If we reckon from the time that Abraham entered Canaan and the promise was made in which the sojourn of his posterity In Egypt was announced, this makes up the time to 430 years. 41. even tlie self-same day—implying an exact and literal fulfllrnent of the predicted period. 49. One law shall be to him that is horaebom, and unto the stranger—This regulation displays the liberal spirit of the Hebrew Institutions. Any foreigner miglit obtain admission to the privileges of the nation on complying with their sacred ordinances. In the Mosaic equally as the Christian dispensation privilege and duty were inseparably conjoined.
17-21. Journey from Egypt. 17. God led them not through tlie way of the land of tike Philistines, although that was near, &c.—The sliortest and most direct route from Egypt to Palestine was the usual caravan road that leads by Belbcis, El-Arlsli,to Ascalon and Gaza. The Philistines, wlio then possessed the latter, would have been sure to dispute their passage, for between them and the Israelites there was a hereditary feud (1 Chronicles 7.
21, 22); and so early a commeiu emeiit of hostilities would have discouraged or dismayed tlie unwarilke band which Moses led. Their laitli was to be exercised and strengthened, and from the coinmencemeiit of their travels we observe the same caref ul proportion of ljurdens and trials to their character and state, as the gracious Lord shows to his people still In tliat spiritual journey of wliich the former was typical. 18. God led the people about, through the way of tlie wilderness of the Red Sea, &c. —This wondrous cxiianse of water i.s a gulf of the Indian ocean. It was called in Hebrew "the weedy sea," from the forest of marine plants with which it abounds. But the name of tlie Red Sea is not so easily traced. Some think It was given from its contiguity to the countries of Edom (red), others derive it from its coral rocks, while a third class ascribe the origin of the name to an extremely red appearance of the water in some parts, caused by a numberless multitude of very small mo Uusca. This sea, at Its northern extremity, separates into two smaller inlets—the eastern called anciently theEIanitic gulf, now the gulf of Akaba; and the western the Heroopolite gulf, now the gulf of Suez, wliicli, there can be no doubt, extended much more to the north anciently than it does now. It was toward the latter the Israelites marched, went up harnessed i. e., girded, equipped for a long journey. (See Psalm 105.37). The margin renders It "five In a rank," meaning obviously five large divisions, under five presiding officers, according to tlie usages of all cara-
CHAPTER XIII.
Ver. 1, 2. The Fikst-born Sanctified. 3. Sanctify onto me all the flrst-born—To sanctify means to consecrate, to set apart from a common to a sacred use. The foundation of tills duty rested on the fact, that the Israelites having had their first-born preserved by a distinguishing act of grace from the general destruction that overtook tlie families of the Egyptians, were bound in token of gratitude to consider them as the Lord's peculiar property icf. Hebrews 12. 23). 3-10. Mkmokial, OF THE Passover. 3. Moses said unto the people, Remember this day—The day that gave thiiin a national existence and Introduced them into tlie privileges of independence and freedom, deserved to live In the memories of the Hebrews and their posterity; and, considering the signal Interposition of God displayed in It, to be held not only In perpetual, but devout remembrance, house of bandage lit., house of slaves i. e., a servile aii<l degrading condition, for by strength of Itand the Iord brought you out from this place—The emancipation of Israel would never have been obtained except it liad been wrung from the Egyptian tyrant by the appalling judgments of God, as had been at the outset of his mission announced to Moses (ch. 3. 19). Tlierc shall no leavened bread, &c.—Tlie words are elliptical, and the meaning of the clause may be paraphrased thus: —"For by strength of hand tlie Lord brought you out from this place, in such haste that there could or should be no leavened bread eaten." 4. month Ablb lit., a green ear, and hence the month Ablb Is the month of green ears, corresponding to the middle of our March. It was the best season for undertaking a journey to the desert-region of Sinai, especially with flocks and herds; for then the winter torrents have subsided, and the wadys are covered with an early and luxuriant verdure. .5-7. when tlie Lord shall bring thee—The passover is here Instituted as a permanent festival of the Israelites. It was, however, only a prospective observance; we read of only one celebration of the passover during the protracted sojourn in the wilderness; but on their settlement in the promised land, the seii Kon was hallowed as a sacred anniversary, in conformity with the directions here given. 8. thou Shalt show thy son In that day, saying—The establishment of this and the other sacred festivals presented tlie best opportunities of Instructing the young In a knowledge of His gracious doings to their ancestors in Egypt. 9. It shall be for a sign unto thee upon thine hand, Ac—There is no reason to believe that the Oriental tatooing— the custom of staining the hands with the powder of Hennah, as Eastern females now do—is here referred to. Nor is it prohalile that either tliis practice or the phylactef'.'is of the Pliarlsees—parclmient scrolls, which were worn on their wrists and foreheads—had so early an existence. The words are to be considered only as a flgurati ve mode of expression, that tlie Lord's law
ans; and a spectacle of sucli a mighty and motley multl tude must have presented an imiiosing appearance, ana
Its orderly progress could have been efl'ected only by the superintending influence of God. 19. Moses took the bones of Joseph with him—in fulfilment of the oath he exacted from his brethren (Genesis 50. 25, 26). The remains of the other patriarchs—not noticed from their obscurity—were also carried out of Egypt (Acts 7. 16); and there would be no difficulty as to the means of conveyance—a few camels bearing these precious relics would give a true picture of Oriental customs, such as is still to be seen in the immense pilgrimages to Mecca. 20. encamped in Utham—This place is supposed by the most Intelligent travellers to be the modern Ajrud, where is a watering-place, and which is the third stage of the pilgrim caravans to Mecca. "It is remarkable that either of the different routes eastward from Hellopolis, or southward from Heroopolls, equally admit of Ajrud being Etham. It is twelve miles north-west from Suez, and is literally on the edge of the desert." [Pictorial Bible.] 21, 22. the Lord went before them—by a visible token of his presence, the Sliechlnah, in a nifijestic cIoikI (Psalm
78. H; Nehemiah 9. 12; 1 Corinthians 10. 1), called the ungel of God (ch. 14. 19; 23. 20-23; Psalm 99. «, 7; Isaiah ft:; 8, 9.
CHAPTER XIV.
Ver. 1-41. Gon iNSTRtTOTF.Tir the Ibraelites as to THEIR .lonuNKY. 2. Spenk unto the children Of Israel, that they lun« and eiieamp—Tlic Israelites had now completed their tlireu days' journey, and at Etham the Ood Instrudelh the Israelitea EXODUS XIV. as to their Jourruy. and inevitable dangers, the most formidatjle of whlc. was the vengeance of a seditious and desperate multitude ; but his meek, unruffled, magnanimous composure presents one of the sublimest examples of moral courage to be found in historj'. And whence did his courage arise? He saw the miraculous cloud still accompanying them, and his confidence arose solely from the hope of a Divine interposition, although, perhaps, he might have looked for the expected deliverance in ever.v quarter, rather than in the direction of the sea. 15-18. the Lord said unto Moses, Wherefore eriest thou unto me 1 etc.—When in answer to his prayers, he received the Divine command to go forward, he no longer doubted by what kind of miracle the salvation of his mighty charge was to be elfected. 19. the angel of God, i. c, the pillar of cloud. The slow and silent movementof that majestic column through the air, and occupying a position behind them must have excited the astonishmentof the Israelites (Isaiah .5.S.8). It was an effectual barrier between them and their pursuers, not only protecting them, but concealing their movement.s. Thus, the .same cloud produced light (a symbol of favour) to the people of God, and darkness (a symbol of wrath) to their enemies (cf. 2 Corinthians 2. Ui). Moses stretched out his haitd, &c.—The waving of the rod was of great importance on this occasion to give pubdecisive step wouUl have to be taken whetncr they would celebrate their intended feast and return, or niarcli onwards by the head of the Red Sea into the desert, with a view to a final departure. They were already on the borders of tlie desert, and a short march would have placed them beyond the reach of pursuit, as the chariots of Egypt could have made little progress over dry and yielding Band. But at Etham, instead of pursuing tlieir journey eastward with the sea on their right, they were suddenly commanded to diverge to the south, keeping the gulf on their left; a route which not only detained them lingering on the confines of Egypt, but, in adopting it, they actually turned their backs on the land of which they had let out to obtain the possession. A movement so unexpected, and of which the ultimate design was carefully concealed, could not but excite the astonishment of all, even of Moses himself, although, from his implicit faith .n the wisdom and power of his heavenly Guide, he obeyed. Tlie object was to entice Pharaoh to pursue, in order that the moral effect, which the judgments on Egypt had produced in releasing God's people from bondage, might be still further extended over the nations by the awful events transacted at the Red Sea. Pl-lialiirolh—the mouth of the defile, or pass—a description well suited to that of Bedea, which extended from the Nile and opens on the shore of the Red Sea. Migclol—a fortress or citalic attestation in tlie presence of the assembled Israeldel. Baal-zepliou—some marked site on the oi)posite or eastern coast. 3. tlie wilderness hatli slmt thein in Pharaoh, wlio would eagerly watch their movements, was now satisfied that they were meditating Hight, and he naturally thought from the error into which they appeared to have fallen by entering that defile, he could intercept tliem. He believed them now entirely in his power, the mountain chain being on one side, the sea on the other, so that, if he pursuetl them in the rear, escape seemed impossible. 5. tlie Ueart of PliaraoU au<l of Iiis sevvanls was turned against the people, ifcc—Alas, how soon the ob<luracyof this reprobate king reappears! He had been convinced, liut not converted—overawed, but not sanctiites, both to the character of Moses and the Divine mission with which he was charged. tl»e I..ord caused . . . a strong east wind all that night—Suppose a mere ebb-tide caused b.v the wind, raising tlie water to a great htljht on one nUle, still as there was not only " dr.v land," but, according to the tenor of tlie sacred narrative, a wall on the right hand and on the left. It would be impossible on the h.vpothesis of such a natural cau.se to rear the wall on the other. The idea of Divine interiiosition, therefore, is imperative; and, assuming the passage to have been made at Mount Attakah, or at the mouth of Wad.v-Tawarik, (1)1 crr.sY wind would out the sea in that line. The HebrcH! word kedem, however, rendei-ed in our translation. fied by the appalling juilgments of heaven. He I)itterly repented of what he now thought a hasty concession. Pride and revenge, the honour of his kingdom, and the interests of his subjects, all iirompted him to recall his permission to reclaim those runaway slaves, an<l force them to their wonted labour. Strange that he should yet allow such considerations to obliterate or outweigh all his painful experience of the danger of oppressing that people. Rut those whom theI,or<l lias doomed to destruction are first infatuated by sin. G. he made ready his chariot—His preparalions for an immediate and hot pursuit are here descrilied: a difierence is made between "the chosen chariots and the chariots of Egypt." The first evidently composed the king's guard, amounting to six hundred, and they are called "chosen," "third men;" three men being allotted to each chariot, the cliariotcer and two warriors. As to " the chariots of I'.gypt, the common cars contained only two persons, one for driving and the other for fighting ;" sometimes only one person was In the chariot, the driver lashed the reins round his body an<l fought; infantry being totally unsuitable for a rajiid pursuit, and the Egyptians having had no cavalry, t he word "riders" is in the grammatical connectif)n a)ii)lied to war chariots employeil, and these were of light con Ptniction, open behind, and hung on small wheels. 10. when Piiaraoh drew nigh, the ehildren of Isriiel lifted up their eyes—The great consternation of tlie Israelites is somewhat astonishing, consi<l<'ring thi'ir vast Buperiority in numbers, but their dei j) dismay and absolute despair at the sight of this armed host receives n satisfactory explanation from the fact that the el vill/.ed state of Egyptian society required the absence of all arms, except when they were on servlcr?. If the Isniellt<'s were entirely unarmed at thelrdepartiire, they could not think of making any resistance. [Wilkinson AHKNf!STi;>jBEUQ.] 13, li. IffoseH xald, . . . Fear ye not, stand sllll, and see the salvation of the liord—Never, perhaps, was the fortitude of a man so severely trlerl as that of the Hebrew leader In tid.N crisin, e,\posea as ne was to various 2S enxt, means, in its primary signification, jm'ci'i'om.v; so that this verse might, perhaps, be rendered, " the Lord caused the sea to go back b.v a strong jircriot/.? wind all that night ;" a rendering which would remove the difficulty of supposing the host of Israel marched over on the sand, in the teeth of a rnshing column of wind, strong enough to heap up the waters as a wall on each side of a dr.v pafh, and give the intelligible narrative of Divine interference. the ehildren of Israel went into the midst of the sea, Ac— It is highl.v probable that i\Ioscs, along with .•\aron, first planted his footsteps on the untrodden sand, encouraging tlie people to follow him M-ithout fear of the treacherous walls; and when we take into account the multitudes that followed liim, tlie immense number who through infancy and old age were incapable of hastenins their movements, together with all the appurtenances of the camp, the strong and steadfastcharacterof the leaders' faith was strikingl.v mtmifested (Joshua 2. 10; -1. 2:{; I'.salm
1.?; I0(i.9; i:i(>. l:f; Isaiah fA ll-l:!; 1 Corinthians 10. 1
Hebrews 1 1. 2!l). tile Kgypllans pursued anil went in nter them to the midst of the sea—From the darkness caused b.v the intercepting cloml, it is probable tliat they were not aware on what ground they were driving: the.v heard the sound of the fugitives before them, and they pushed on with the fury of the avengers of blood, without dreaming that the.v were on the bared bed of t he sea. 'it. Lord looked . . . through . . . the eloud, and troubled them—W<' suppose tlie fact to have been that the side of the pillar of cloud towards the ICgyptians was suddenl.v, and for a few moments. Illuminated with ft blaze of light, which, coming as It were In a refulgent flash upon the dense darkness which had preceded, so frightened the lior.ses of the pursuers that the.v rushed confiisedl.v together and became unmanageabl(\ " I,et us flee" was the cry that resounded through the bnken and trembling ranks, but It was too late, all attempts at flight W(>re vain. [Rirsil.] 'H. Moses stretched fortli his hand over tlie sea, Ac.—Wh.af cirei iiiistii in'cs ci nid more clearl.v deinonstrali' the miraculous ••luiracter of Ibis transaclion
DRAWINGS FROM EGYPTIAN MONUMENTS, ILLUSTRATING ANCIENT MANNERS AND CUSTOMS.
FOREIGN CAPTIVES MAKING BRICK AT THEBES.
AN ANCIENT EGYI'TIAN DINNEK-I'AKTY.
WilkiliKun.
TiiMin wilh variopu rlihlin. h.p. it.t.q.i. Iln«lt<l« of i{nil«». Fi|;. .1 l» liillilie n wiiiit Imni n KUOt*. r iK< 4 lioIdH n joint of nicnt. Fii. and t are enliiiK (ti>n. Fi. 6 in Hhout to (triiik wnter frotu an carthi-ii vi-khcI. Cath. i, 6-8.
Song of Mjses. EXODUS XV, XVI. Murmurs for Want of Bread. dances—\Ve shall understand this l)y attending to the modern customs of the East, wliere the dance—a slow, grave, and solemn gesture, generally accompanied with singing and the sound of the timbrel, is still led by the principal female of the company, tlie rest imitating her movements, and repeating the words of the song as they drop from lier lips. 21. Miriam answered them—" ttiem" in the Hebrew is masculine, so tliat Moses proljaldy led the men and Miriam the women—tlie two l)ands responding alternately, and singing the first verse as a chorus. wilderness of Shur—comprehending all the western part of Arabia Petrjea. The desert of Etham was a i)art of it, extending round the northern portion of the lied Sea, and a considerable distance along its eastern sliore; whereas the "wilderness of Shur" (now Sudhr) was the designation of all tlie desert region of Arabia Petr;ea tliat lay next to Palestine. !J3. when they came to Marah, tJiey could not drink of the waters— Following the general route of all travellers southward, between the s.-a and the table-land of the Tib (valley of wandering), Marah than that at the waving of Moses' roil, the (iivulins wators left the channol dry, and on his making tlie Siiiiie motion
Oil the opposite side, they returned, comniiiiK'inf; witli Instantaneous fury? Is such Mie character of any el)htide? ^B. there reinaiiked not ao niuclk ns one of tliem —It is surprising tliat, with such a declaration, some intelligent writers can maintain there is no evidence of the destruction of Pharaoh hiniseif (Psalm KW. 11). 30. Israel saw tlie Egyptians dead upon the sen-shore, &c.—The tide threw them up and left multitudes of corpses on the be.ach; a result that brought greater infamy on the Kgyptians, that tended, on the other hand, to enhance the trinmph of the Israelites, and doubtless enriched them with arms, which they had not before. The locality of this famous passage has not yet been, and probablj' never will be, satisfactorily fixed. Some place it in the imme<liate neighbourhood of Suez; where, they say, the part of the sea is most likely to be at Tected by "a strong east win<l;" where the road from the dell le of Migdol (now Muktala) leads directly to this point; and where tlie sea, not al)ove two miles liroad, could be crossed in a sliort time. The vast majority, however, who have examined the spot, leis almost universally believed to be what is now called Ilowarah, in Wady-Amar.ah, about thirty miles from the place where the Israelites landed on the eastern shore of the Red Sea—a distance quit* sufficient for their :narcli of three days. There is no other perennial spring in llie intermediate space. The water still retains its ancient character, and has a bad name among the Ar.abs, who seldom allow their camels to partake of it. 25. the Iortl showed liim a tree, which when he had cast iisto the waters, t!»e waters were maile sweet—Home travellers have i)ronounced this to be the Elvah of the Arabs— ject this opinion, and fix the passage, as does local tradition, about ten or twelve miles furtlier down the shore at Wady-Tawarik. "The time of the miracle wa-s the whole night, at the season of the year, too, when the night would be about its average length. The sea at that point extends from six and a half to eight miles in l)readth. There was thus ample time for the passage of the Israelites from any part of the valley, especially considering their excitement and animation by the gracious and wonderful interposishrub in form and flower resembling our hawthorn; others, the berries of the Ghurkhud—a bush found growing around all brackish fountains. But neitlicr of these shruijs are known by the natives to possess sucli natural virtues. It is far more likely that God miinculously endowed some tree witli the property of purifying the bitter water-a tree employed as the medium, but the sweetening was not dependent upon the nature or quality of the tree, but the power of God (ef. John 9. 6\ Anil hence the "statute and ordinance " that followed, which would have been singularly inopportune if there had no miracle been wrought, and there he proved them—God now lirought the Israelites into circumstances wliich would put their faith and obedience to the test (cf. Genesis 22. 1 ). 27. they came to Elim, where were twelve wells of water supposed to be what is now called Wady-Gliurandel, the most extensive water-course in the western desert—an oasis, adorned with a great variety of trees, among which the palm is still conspicuous, and fertilized by a copious stream. It is estimated to l>e a mile in breadth, but stretching out far to the north-east. After the weary *travel through the desert, this must have appeared a most delightful encampment from its shade and verdure, as well as from its abundant supply of sweet water for the tliirsty multitude. The palm is called "the tree of the desert," as its presence is always a sign of water. The palms in this spot are greatly increased in number, but the wells are diminished. tion of Providence in their behalf." [Wilson.]
CHAPTEK XV.
Ver. 1-27. Song of Moses. 1. Then sang Moses and the children of Israel—The scene of this thanksgiving song is supposed to liave been at the landing-place on the eastern shore of the Red Sea, at Ayoun Musa, the fountains of Moses. They are situated somewhat farther northward along the shore than the opposite point from which the Israelites set out. But the line of the people would be extended during the passage, and one extremity of it would reach as far north as these fountains, wliicli would supply them with water on landing. The time when it wa.s sung is supposed to have been the morning after the passage. This song is by some hundred years the oldest poem in the world. There is a sublimity and beauty in the language that is unexampled. But its unrivalled superiority arises not solely from the splendour of the diction. Its poetical excellencies have often drawn forth the admiration of the best judges, while the character of the event commemorated, and its being prompted by Divine inspiration, contribute to give it an interest and sul)limity peculiar to itself. I will sing unto the liord, for he hath trlnmphed gloriously—Considering the slate of servitude in which they had been born and bred, and the rude features of character which their subsequent history often displays, it cannot be supposed that the children of Israel generally were qualified to commit to memory or to appreciate the beauties of this inimitable Bong. But they might perfectly understand its pervading strain of sentiment; and, with the view of suitablj' improving the occasion, it was thought necessary that all, old and young, should join their united voices in the rehearsal of its words. As every individual had cause, so every Individual gave utterance to his feelings of gratitude. iJO. MIrtam the prophetess—so called from her receiving Divine revelations (Numbers 12. 1; Micah 6. -1), but in this instance principally from her being eminently Bkilled in music, and in this sense the word "prophecy"
CHAPTER XVI.
Ver. 1-36. Murmurs for Want of Bread. 1. they took their journey from Ellm—where they had remained several days, came unto the wilderness of Sin —It appears from Numbers 32. that several stations are omitted in this historical notice of the journey. This passage represents the Israelites as adv.anced into the great plain, which, beginning near El-Murkah, extends with a greater or less breadth to almost the extremitjf of the peninsula. In its broadest part northward of Tur it
Is Kometimes used in Scripture (1 Chronicles 2.5. 1; 1 Corinthians 11. 5). took a timbrel—or tabret—a musical instrument In the form of a hoop, edged round with rings or pieces of brass to make a Jingling noise, and covered over with tightened parchment like a drum. It was beat with the fingers, and corresponds to our taml)ourine. all the tvomen went out after her with timbrels aud with is called EI-Kaa, which is probably the desert of Sin. [Robinson.] 2. the whole congregation . . . murmured against Moses and Aaron—Modern travellers through the desert of Sinai are accustomed to taUe as much as is sufflcient for the si.stenance of men and beasts during forty days. The Israelites having been rather more than a month on their Journey, their store of com
Quails and Manna sent. EXODUS XVII. The People MwmuT for Water, production of the kind and quantity as this tarfa-gum* and as if for the purpose of removing all such groundless speculations, Aaron was commanded to put a s-ample of or other provisions was altogotner or nearly exhausted ; ftnd there being no prospect of prociirinsj any ini aiis ol' subsistence in the desert, except some wild olives and wild houe (Deuteronomy 3i Li), loud complaints were made against the leaders. 3. Would to Goil we liml died by tlie Iiand of tlie Lord In the land of EgyptHow unreasonable and absurd the charge aiainst Moses and Aaron! how ungrateful and impious against God! Alter all their experience of the Divine wisdom, gooclness, and power, we pause and wonder over the sacred narrative of their hardness and unbelief. But tlie expression of feeling is contagious in so vast a multitude, and there is a feeling of solitude and despondency in the desert which numbers cannot dispel; and besides, we must remember that they were men engrossed with the present—X.\iO.\, the Comforter was not then given—and that it in a pot—a golden pot (Hebrews 9. 4)—to be laid before the Testimony—to be kept for future generations, that they might see the bread on which the Lord fed their fathers in the wilderness. But we have the bread of which that was merely typical (1 Corinthians 10. 3 ; John
6. 32). CHAPTER XVII.
Ver. 1-7. The People SIurmur for Water. 1. the children of Israel Journeyed from the wilderness of -Sin—In the succinct annals of this book, those places only are selected for particular notice by the inspired historian, which were scenes memorable for their happy or painful interest in the history of the Israelites. A more detuiled itinerary is given in the later books of Moses, and we find that here two stations are omitted (Numbers 33). according to the commandment of the Lord, &c.—not given in oracular response, nor a vision of the night, but indicated by the movement of the cloudy pillar. The same phraseology occurs elsewhere (Numbers 9. 18, 19). pitched in Rephidim—now believed, on good gi'ounds, to be Wady Feiran, which is exactly a day's march from Mount Sinai, and at the entrance of the Horeb district. It is a long circuitous defile about forty feet in breadth, with perpendicular granite rocks on both sides. The wilderness of Sin through which they approached to this valley is very barren, has an extremely dry and thirsty aspect, little or no water scarcely even a dwarlish shrub to be seen, and the onl> shelter to the panting pilgrims is under the shadow of the great overhanging clitl's. a, 3. the jieople did chida with nioses, an«l said, Give ns water tiiat we may drink—The want of water was a privation, the severity they were destitute of all visible means of sustenance, and cut ofi' from every visible comfort, with only the promises of an unseen God to look to as the ground of their hope. And though we may lament they should tempt God in the wilderness, and freely admit their sin In so doing, we can be at no loss for a reason why those who had all their lives been accustomini to walk by sUjM should, in circumstances of unparalleled difficulty and perplexity, find it hard to walk by failh. Do not even we find it difficult to walk by faith through the wilderness of this world, though in the light of a clearer revelation, and under a nobler leader than Moses? [Fisk.] (Bee
1 CoriVithians 10. 11, 121. 4. Tlien said tlie Lord unto Moses—Though the outbreak was immediately against the human leaders, it was indirectly against God : yet mark His patience, and how graciously He promised to redress the grievance. I will rain bread fi-oiii heaven —Israel, a type of the Church which is from above, and being under the conduct, government, and laws of heaven, received their food from heaven also (Psalm "S. 24!. that I may prove them, whetlier they will walk in my law, or no—The grand object of tlieir being led into the wilderness was that they might receive a religious training directly under the eye of God; and the first lesson taught them was a constant dependence on God for their of which we cannot estimate, and it was a greftt trial to the Israelites, but their conduct on tliis new occasion outrageous; it amounted even to "a tempting of the Lord." It was an opposition to His minister, a distrust of His care, an inditl'erence to His kindness, an unbelief
Uail.v nourishment. 13. at even the quails came up, and covered tlte camp—This bird is of the gallinaceous iind, resembling the red partridge, but not larger than the turtle-dove. They are found in certain seasons in the places through which the Israelites passed, being migratory birds, and they were probably brought to the camp by "a wind from the Lord" as on another occasion (Numbers 11.31). 13-31. and in the morning ... a small round tiling . . . manna—There is a gum of the same name distilled in this desert region from tlie tamarisk, which is much prized by the natives, and preserved carefully by those who gather it. It Is collected early in the morning, melts under the heat of the sun, and is congealed by the cold of night. In taste It Is as sweet as honey, and has been supposed by distinguished travelin His providence, a trying of His patience and fatherly f(>rl)earance. 4. Moses cried nnto the Lord, saying, Wliat shall I do unto tikis people?—His language. Instead of betraying any signs of resentment or vindictive imprecation on a people who had given him a cruel and unmerited treatment, was the expression of an anxious wish to know what was the best to be done in the circumstances (cf. Matthew f). -14; Romans 12.21). 5. the Lord siiid unto Moses, Ac.-not to smite the rebels, but the rock; not to bring a stream of blood from the breast of the otl'enders, but a stream of water from the granlto cliffs. Tlie cloud rested on a particular rock, just as the star rested on the house where the Infant Saviour was lodged. And from the rod-smitten rock there forthwith gushed a current of pure and refreshing water. It was perhaps the greatest miracle performed by Moses, and lu many respects bore a resemblance to the greatest of Christ's: being done without ostentation, and in the presence of a few chosen witnesses (1 Corinthians 10.4). 7. called the name of the place—Massah (temptation; Mcrib:ili—cjilding,—strife): the same word whlcli is renlerj, from its whitish colour, tlnre and place of its appearatice, to be the manna on which the Israelites werc! fed : BO that, according to the views of some. It was a i)roductlon Indigenous to the desert; according to others, there was a miracle, which consisted, however, ot ly in the preternatural arrangements regarding lis svijiply. lUit more recent and accurate examination has proved this gum of the tarfa-tree to he wanting In all the prlncii>nl characteristics of the Scripture manna. It exudes only in small qunntllles, and not every year; It does not admit of being baked (Numbers 11.8) or boiled {v. 2.)). 'J'liough It may be cxlialed by the heat and afterwards fall with th<' dew, it di'red " provocat ion" (Hebrews 3. 8).
8-l(!. Attack ok Amai.kk. S. Then came Amniek Some time probably elapse<l before they were exposed to this new evil; and the presumi Mlon of th(>re being such an Interval affords tlu Minly ground on which we can sat-
Ist'nctoi ily account for tlie altered, the better and former
a medicine, not food— It Is well known to the natives spirit that animated tlie jieople In this sudden contest, Tlie miracles of the manna and the wat(>r fi'om the rock had pro(luc<'d a deep impression and permanent conviction that God was Indeed among them; and with feelings elevated by I be conscious experieiio' of the Divine iiresence anil aid, they remained calm, resolute, anil courageous under the attack of their unexpected foe. fought with Israel—The language Iniiilles that no occasion had been furnished for this attack; but. as descendants of Ksau, the AnialeUltes entertained a deep-seated grudge
Ihe desert, while the Israelites were strangers to theirs; and In taste as well ns In the appearance of double qmmtlty on Friday, none on Habbath, and In not breeding worms. It Is essentially dillerent from the manna furnished to the Israelites. 3'2-3n. Fill an omer of it to be kept for your generations—The mere fact of such a multitude being fed for forty years In the wilderness, where no food of anyklrfd is to be obtained, will snow the utter Impossibility of their subsisting on a natural
Visit of Jelhro EXODUS XVIII, XIX. Arrival at Sifnai. against them, especially as the rapid prosperity and marvellous experience of Israel sliowed that the blessing contained In the birthright was taking effect. It seems to have been a mean, dastardly, Insidious surprise on the rear (Numbers 21. Deuteronomy 2.5. 17), and an impious defiance of God. 9. Moses said unto Joshna—or Jesiis (Acts 7. 45; Hebrews 4. 8), and this is the earliest notice of a young warrior destined to act a prominent part in the history of Israel. He went with a number of picked men. There is not here a wide open plain on whicli the battle took place, as according to the rules of modern warfare. The Amalekites were a nomadic tribe, making an irregular attack on a multitude probably not better trained than themselves, and for such a conllict the low hills and open country around this wady would afford ample space. [Robinson.] lO-ia. Moses . . . went up . , . the Iiill of a better and higher Counsellor; and although we are not informed of it, there can be no doubt tliat Moses, before appointing subordinate magistrates, would ask the mind of God, as it is the duty and privilege of every Christian in like manner to supplicate the Divine direction in all his ways.
CHAPTER XIX.
Ver. 1-25. Arrival at Sinai. 1. In the third month —according to Jewish usage, the first day of that month— "same day"—It is added, to mark the time more explicitly, t. e., forty-five days after Egypt—one day spent on the mount (v. 3), one returning tlie people's answer {v. 7, 8), three days of preparation, making the whole time fifty days from the first passover to the promulgaticm of the law. Hence the feast of pentecost, i.e., the fiftieth day, was the inauguiation of the Old Testament church, and the Divine wisdom is apparent in the selection of the same reason for the institution of tlie New Testament church (John 1. 17; Acts 2. 1). 2. were come to the desert of Slnat—The desert has its provinces, or divisions, distinguished by a variety of names; and the "desert of Sinai" is that wild and desolate region which occupies the very centre of the peninsula, comprising the lofty range to which the mount of God belongs. It is a wilderness of shaggy rocks of porphyry and red granite, and of valleys for the most part bare of verdure, and there Israel camped before the mount—Sinai , so cal led fi om Senh , or acacia bush. It is now called Jebel Musa. Theirwayinto the interior of the gigantic cluster was by Wady Feiran, which would lead the bulk of the hosts with their flocks and herds into the high valleys of Jebel Musa, with their abundant springs, especially into the great thoroughfare of the desert—the longest, widest, and most continuous of all the valleys, the Wady-es-Sheikli, whilst many would be scattered among the adjacent valleys; so that thus secluded from the world in a wild and sublime amphitheatre of rocks, they "camped before the mount.' "In this valley—along flat valley—about a quarter of a mile in breadth, winding northwards, Israel would find ample room for their encampment. Of all the wadys in that region, it seems the most suitable for a prolonged sojourn. The 'goodly tents' of Israel could spread themselves without limit." [Bonar.] 3-0. Moses went up unto God—the Shechlnah—witliin the cloud (ch.X3. 20; John 1. 18). Thus shalt thou say to the house of Jacob, Ac.—The object for which Moses went up was to receive and convey to the people the message contained in these verses, and the purport of which was a general announcement of the terms on which God was to take the Israelites into a close and peculiar relation to Himself. In tlius negotiating between God and His people, the liighest post of duty which any mortal man was ever called to occupy, Moses was still but a servant. The only Mediator is Jesus Christ, ye shall be unto mc a kingdom of priests—as the priestly order was set apart from the conunon mass, so the Israelites, compared with other people, were to su.'italn the same near relation to God; a community of spiritual sovereigns, an holy nation—set a|iart to preserve the knowledge and worship of God. 7, 8. Moses came, and called for the elders of the i>eople—The message was conveyed to the mighty multitude through tlieir elders, wlio, doubtless, instructed thcin in the conditions required. Their unanimous acceptiinco was conveyed through the same channel to Moses, and by him reported to the Lord. Ah! how nuicli .self-confidence did their language betray! how little dlil thi-y know what spirit they were of! 9-115. The Lord said «i»to ?J[oscs, Lo, I come ... in a thick cloud, <tc.—The deepest impressions are made on the mind tlirough the iiicdium of the senses; and so He who knew what was in man signalized His descent at the inauguration of the ancient cliuich, by . . . Ueld up lus Itaud—with the wonder-working rod; he acted as the standard-bearer of Israel, and also their intercessor, praying for success and victory to crown their arms—tlie earnestness of his feelings being conspicuously evinced amid the feebleness of nature. 13. Joshua discomfited Amalek—Victory at length decided in favour of Israel, and tlie glory of the victory, by an act of national piety, ascribed to God (cf. 1 John 5. 4). 14-lti. Write tlila tor a memorial—If the bloody character of this statute seems to be at variance with the mild and merciful character of God, the reasons are to be sought for in the deep and implacable vengeance they meditated against Israel (Psalm 83. 4).
CHAPTER XVIII.
Ver. 1-27. Visit of Jethro. 1-5. Jethro . . . came. . . unto Mo8<-8, &c.—It is thought by many eminent commentators that this episode is inserted out of its chronological order, for it is described as occurring when the Israelites were "encamped at the mount of God." And yet tlgey did not reach it till the third month after their departure from Egypt (ch. 19. 1, 2; cf. Deuteronomy
1. 6, 9-15). 6. thy wife, and her two sons—See on ch.
4. 20. 7. Moses went out to meet his father-in-law, &c. —Their salutations would be marked by all the warm and social greetings of Oriental friends (see on ch. 4.27)—the one going out to "meet" the other, the "obeisance," the "kiss" on each side of the head, the silent entrance into the tent for consultation, and their conversation ran In the strain that might have been expected of two pious men, rehearsing and listening to a narrative of the wonderful works and providence of God. 13. Jethro . . . took a burnt offering—This friendly interview was terminated by a solemn religious service—the burnt offerings were consumed on the altar, and the sacrifi<:cs were peace offerings, used in a feast of Joy and gratitude at which Jethro, as priest of the true God, seems to have presided, and to which the chiefs of Israel were invited. This incident is in beautiful keeping with the character of the parties, and is well worthy of the imitation of Christian friends when they meet in the present day. 13-3G. on tlie morrow . . . Moses sat to judge the people, Ac. We are here presented with a specimen of his daily morning occupations; and amongst the multifarious <luties his Divine legation imposed, it must be considered only a small portion of his official employments. He appears in this attitude as a type of Christ in his legislative and judicial characters, the people stood by Moses from the morning unto the evening, &c.—Governors in tlie East seat themselves at the most public gate of their palace or the city, and there, amid a crowd of applicants, hear causes, receive petitions, redress grievances, and adjust the claims of contending parties. 17. Moses' fathcr-lnlaw said unto him, The thing ... Is not good—not good either for Moses himself, for the maintenance of justice, or for the satisfaction and interests of tlie people. Jetlirogave a prudent counsel as to the division of labour, and universal experience in the Church and State has attested the soundness and advantages of the principle, as. If thou Shalt do this thing, &c.—Jethro's counsel was given merely in the form of a suggestion ; it was not to oe adopted without the express sanction and approval all the sensible tokens of august majesty that weiv fitted to produce the conviction that He is tlie great ami terrible God. The whole multitude must have anticipated the event with feelings of intense |p)lcmnity and awe. The extraordinary preparations enjoined, tlie ablutions and rigid abstinence tliey were required to observe, the bar*
The Ten CommandmetHs. EXODUS XX, XXI. Laws for Men Servantt, figures of cherubim, brazen serpents, oxen, and many other things in the earth beneath, were made, and never condemned. The mere making was no sin—it was the making with the intent to give idolatrous worshin. 8. Remember the sabbath day—implying it was already known, and recognized as a season of sacred rest. Tlie
Tiers erected all round the base of the mount, and the stern penalties annexed to the breach of any of the conditions, all tended to create an earnest and solemn expectation wliioh increased as the appointed day drew near, 16. oil tlie tliird day, In the morning, that there were thnuderg and lightnings, &c.—Tlie descent of Ciod was signalized by every object imagination can conceive connectexl with the ideas of grandeur and of awe. But all was in keeping with the character of the law about to l)e proclaimed. As tlie mountain burned with fire, God was exhibited a consuming fire to the transgressors of His law. The lliunder and lightning, more awful amid tlie deep stillness of the region, and reverberating witli terrific peals among the mountains, would rouse the universal attention ; a thick cloud was an apt emblem of the dark and shadowy dispensation (cf. Matthew 17.5). the voice of a trumpet— this gave the scene the character of a miraculous transaction, in which other elements tliau those of nature were at work, and some other than material trumpet was blown by other means than human l)reath. 17. nioses brought foi-th the people out of the camp to meet with God—"Wady-er-Raheh, where they stood, has a spacious sandy plain, immediately in front of Es-fSuksafeh, considered by Robinson to be the mount from which the law was given. "We measured it, and estimate the whole plains at two geograpliical miles long, and ranging in breadth from one-third to two-thirds of a mile, or as equivalent to a surface of one stjuare mile. This space is nearly doubled by the recess on the west, and by tlie broad and level area of \\'ady-es-Sheikh on the east, which issues at right angles to the plain, and is equally in view of the front and summit of the mount. The examination convinced us that here w:x,s space enough to satisfy all the requisitions of the Scripture narrative, BO far as it relates to the assembling of the congregation first four commandments comprise our duties to God—the other six our duties to our fellow-men ; and as interpreted by Christ, they reach to the government of the'heai't as well as the lip (Matthew 5. 17). " If a man do them he shall live in them." But, ah! what an i/ for frail and fallen man. Whoever rests his hope upon the law stands debtor to it all ; and in this view every one would be without hope were not " the Lord our Righteousness" (John
1. 17). 18-^1. all the people saw the thunderings and the lightnings—They were eye and ear witnesses of the awful emblems of the Deity's descent. But they perceived not the Deity himself. 19. let not God speak with us, lest wedle, <tc.—The phenomenaof thunderand lightning had been one of the plagues so fatal to Egypt, and as they heard G(kI speaking to them now, they were apprehensive of instant death also. Even Mo.ses himself, the mediator of the old covenant, did "exceedingly quake and fear" cHebrews 12. 21). But doubtless God spake what gave liim relief—restored him to a frame of mind fit for the ministrations committed to him; and hence immediately after be was enabled to relieve and comfort them with the relief and comfort which he himself had received from God (2 Corinthians 1. 4). 'Z'i, 'i3, the Lord said unto nioseg
It appears from Deuteronomy 4. H-IB, that this injunction was a conclusion drawn from the scene on Sinai—that as no similitude of God was displayed then, they should not attempt to make any visible figure or form of Him. 34. An altar of eartit thou shalt make unto me—a regulation applicable to special or temporary occasions. !J5. thou shalt not build it of hewn stone, &c.— i. e., carved with figures and ornaments that might lead to superstito recei\fe tlie law. Here, too, one can see the fitness of the injunction to set bounds around tlie mount, that neither man nor beast might approach too near, for it tion. 36. by steps—a precaution taken for the sake of rises like a perpendicular wall." But .leliel Musa, the old traditional Sinai, and tlie highest peak, has also a spacious de(;eiicy, in consequence of the loose, wide, flowing gar« ments of the priests. valley, Wady-Seba'iyeh, capable of holding the people.
CHAPTER XXI.
It is not certain on which of these two they stood. HI. the L.ord said unto Moscg, Go doivn, charge the people—Nosooner had Moses proceeded a little up the mount, than he was suddenly ordered to return, in order to keep the people from breaking through to gaze—a course adopted to heighten the Impressive solemiiity of the Bcene. The strict injunctions renewed to all, whatever their condition, at a time and in circumstances when the whole multitude of Israel were standing at the base of the mount, wiis calculated In the highest degree to solemnize and awe every heart.
Ver. 1-6. Laws for Men Servants. 1. Judgments rules for regulating the procedure of judges and magistrates In the decision of causes and the trial of criminals. The government of the Israelites being a theocracy, those public authorities were the servants of the Divine Sovereign, and subject to His direction. Most of these laws here noticed were primitive usages, founded on principles of natural ecjuity, and Incorporated, with modifications and improvements. In the Mosaic code. !4-6. If thou l>uy an Hebrew servant—Every Israelite was fl-eeborn; but slavery was permitted under certain restrictions. An Hebrew inigl.i be made a slave through poverty, debt, or crime; but at the end of six years he was entitled to freedom, and his wife, if she had voluntarily shared his state of bondage, also obtained release. Should he, however, have married a female slave, she and the children, after the husband's liberation, remained the master's prop-
CHAPTER XX.
Ver. l-2fi. The Ten Commandmknts. 1. God spake oil these words—The Divine Being hlmsi'lf was the speaker (Deuteronomy 5. 12, 32, in tones so loud as to be heard—so distinct as to be Intelligible by the whole multitude standing In the valleys below, amid the most appalling phenomena of agitated nature. Mad He been Bimply addressing rational and intelligent creatures, III? would have spoken with the still small voice of persuasion and love. But He was speaking to those who were at the same time fallen and sinful creatures, and a corresponding change was required in the manner of (iod's proct Mlure, In order to give a suitable Impression of the character and sanct ions of the law revealed from hea ven (Romans 11.5-0). !4. 1 am the Lortl thy God—This Is a preface to the ten commandment-s-the latt^'r clause being Bpcclally appllcabk to the case of the Israelites, while the form(!r brings It home to all mankind; showing that the reasonalileness of the law Is fouiidecl In their eternal r4'- latlon as creatures to their Creator, and their mutual relations to each other. 3^Thou shalt have no oilier godit liefore me— In my presence, beside, or except me. t, 3. Tliou shalt not make . . . any graven Image . . . thou shalt not bow down thyself to them— i. c, " make In order to bow." Under the auspices of Moses himself. 62 erty; and If, through attachment to his family, the Hebrew chose to forfeit his privilege and abide as he was, a formal process was gone through In a public court, and a brand of servitude stamped on his ear (Psalm 10.6) for life, or at least till the Jubilee (Deuteronomy 15. 17).
Laws FOR Maid SERVANT.S. T. if a man sell hl« daughter—Hebrew girls might be redeemed for a reasonable sum. But In the event of her parents or friends lielnii? unable to pay the redemption money, her owner was not at liberty to .sell her elsewhere. Should she have been betrothed to him or his son, and either change their minds, a maintenance miist be provided for her suitable to her condition as his lnf<>nded wife, or her freedom instantly granted. 'Z3-i!i. eye for rye—The law which authorized retaliation—a principle acted upon by all primitive people—was a civil one. It was given to regulate the procedure of the public magistrate In determining the amount of compensation In every case of lii.|ury, but did not encourage feelings of private revenge. The later
Laws coneerniny Theft. EXODUS XXII—XXIV. Law." cnvcerniiig Slander, etc
Jews, however, mistook it for a moral precept, and were conecteil by our Lord (Matthew o. .is-li). aS-3G. It aii ox gore a man o»- a tvoiii Hii, tliat tlit-y die—Kor the ])urpose of sanctifying huuiau blood, and representing all ise respe<'ting the triple increase on the siith year (Leviticus ij. 2u, 21J, it gave the lf,rae Uies a practical proof that tliey held their properties oi tin: Lord as His tenants, and must conform to His rules on puin oi forfeiting the lease of them. Six days tlioii aiialt do thy work, and on tl»e seventh day titou <>Uall rest—This law is repeated lest any might suppose tucie was a relaxation of its observance during the sabljatical year. 13. make no mention of the name of other gods, <fcc. i. e., in common conversation, for a familiar use of them would tend to lessen horror of Idolatry. 14-18. Three times . . . keep a feast ... in the year—This was the institution of the great religious festivals—"The least of unleavened bread" or the passover—" the feast of harvest" or peutecost—"the feast of in-gathering" or the feast of tabernacles, wliich was a memorial of tlie dwelling in booths iu tlie wilderness, and which was observed "in the end of the year," or the seventh month (ch. 12. 2). All the males were enjoined to repair to the tabernacle and afterwards the temple, and the women fretiuently went. The institution of this national custom was of the greatest importance in many ways—by keeping up a national sense of religion and a public uniformity in worsliip, by creating a bond of unity, and also promoting internal commerce amongst the people. Though the absence of allhe males at these three festivals left the country defenceless, a special promise was given of Divine protection, and no Injuries afteeting life in a serious light, an animal that occasioned death was to be killed or suffer punishment proportioned to the degree of damage it had caused. Punishnient.s are still intlicted on this principle in Persia and otber countries of the East; and among a rude people greater effect is produced in inspiring caution, and making them keep noxious animals under restraint, tlian a penalty imposed on the owners. 30. If there be laid on hiiu a sum of Hioiiey, &c.—Blood flues are common among the Arabs as they were once general throughout the East. This is the only case where a money compensation, instead of capital punishment, was expressly rIIowmI in the Mosaic law.
CHAPTER XXII.
Ver. 1-31. Laws CONCERNING Theft. 1. If amaji sliall steal an ox, or a slieei)—The law respects tlie theft of cattle which constituted the chief part of their property. The penalty for the theft of a sheep whicli was slain or sold, was fourfold ; for an ox fivefold, because of its greater ulilitj-in labour; but, should the stolen animal have been r<:covered alive, a double compensation was all that was required, because it was presumable he (the thief) was not a practised adept in dishonesty. A robber breaking Into a house at midnight might, in self-defence, be slain incursion of enemies was ever permitted to happen on those occasions. 19. Thou shalt not seetlte a kid in Itig mother's milk—A prohibition against imitating the superstitious rites of the idolaters in Egypt, wlio, at the end of their harvest, seethed a kid in its motiier s milk and sprinkled the broth as a magical charm on their gardens and fields, to render them more productive the following season. 30-25. Behold, I tk-nd an Angel before thee, to keep thee in the way—The communication of these laws made to Moses and by him rehearsed to the people, was concluded by the addition of many animating promises, intermingled with several solemn wariiingg that lapses into sin and idolatry would not be tolerated or passed with impunity, my name is in him—This angel with impunity; but if he was slain after sunrise, it would be considered murder, for it was not thought likely an assault would then be made upon the lives of the inmates. In every case where a thief could not make restitution, lie was sold as a slave for the usual term. G. If fire break out, and eatvli In thorns—This refers to the common practice in the East of setting fire to the dry grass before tlie fall of the autumnal rains, whicli prevents the ravages of vermin, and is considered a good preparation of the ground for the next crop. Tiie very parched state of the lierbage and tlie long droughts of summer, make the kindling of a fire an operation often dangerous, and always requiring caution from its liability to spread rapidly, stacks—or as it is rendered " shocks " is frequently called Jehovah and Eloliim, i. e., God. aS. I will send hornets before thee, Ac. (Joshua 21. 12). Some instrument of Divine judgment, but variously interpreted, as hornets in a literal sense. [Bochart.] As a pestilential disease. [Rosenmullek.] As a terror of the Lord—an extraordinary dejection. [Junius.] 39, 30. I will not drive . . . out ... in one year; lest the land become desolate—Many reasons recommend a grail ual extirpation of the former inhabitants of Canaan. But only one Is here specified—the danger lest in tlie unoccupied grounds, wild beasts should iiK onveniently multiply ; a clear proof that the promised land was more than sufficient to contain the actual population of the Israelites.
(Judges 15. 5; Job 5.20), means simply a bundle of loose sheaves. !i6, 'il. If thou at all take thy neighbour's raiment to pledge, itc—From the nature of tlie case, this is tlie description of a poor man. No Orientals undress, but merely throwing ofT their turbans, and some Of their heavy outer garments, tiiey sleep in the clothes which they wear during the day. The bed of the poor is usually nothing else than a mat; and, in winter, they cover themselves with a cloak—a practice which forms the ground or reason of the humane and merciful law respecting the pawned coat. 88. gods—a word which is several times in this chapter rendered "judges" or magistrates, the ruler of thy people—and the chief magistrate who was also the high priest, at least in the time of Paul (Acts 23. 1-5).
CHAPTER XXIV;
Ver. 1-18. Delivery op the Law and Covenant. 3. Moses came and told the people all tlie words of the Lord—The rehearsal of the foregoing laws and the ten commandments, together with the promises of special blessings in the event of tjieir obedience, havinf drawn forth from the people a unanimous declaration of their consent, it was forthwith recorded as the conditions of the national covenant. The next day preparations were mad' -or having it solemnly ratified, by building an altar and twelve pillars; the altar representing God, and the pillars the tribes of Israel—the two parties in this solemn compact—while Moses acted as typical mediator. 5. young men—priests (ch. 19. 22), probably the eldest sons of particular families, who acted under the direction of Moses, oxen—other animals, though not mentioned, were of Tered in sacrifice (Hebrews 9. lH-20). 0. Moses took half of the blood . . . sprinkled—Preliminary to this, was the public reading of the law, and the renewed acceptance of the terms by the people; then the sprinkling of the blood was the sign of solemn ratificationhalf on each party iu the transaction. 8. Moses took tiM 63
CHAPTER XXIII.
Ver. 1-3.3. Laws concerning Slander, &c. 1. put not tkine hand—Join not hands. 3. decline—depart, devi Ote from tlie straight path of rectitude. 3. countenance —«<lorn, embellish—thou shalt not varnish the cause even of a poor man to give It a better colouring than it merits. lO, 11. six years thon shalt sow thy land—Intermitting the cultivation of the land every seventh year. But it appears that even then there was a spontaneous produce which the poor were permitted freely to gather for their use, and the beasts driven out fed on the remainder, the owners of fields not being allowed to reap or collect the fruits of tlie vineyard or ollveyard during the oourse of this sabbatical year. This was a regulation subservient to many excellent purposes; for, besides In- •tJcatlng the general lesson of dependence on Provid«uce, and of confidence in His falthfulnetss to His prom-
Delivery of the Law and Covenant. EXODUS XXV. Concerning an Offering.
Mood, and sprinkled it on the people—probably on the twelve pillars, as represeuting the people (also Uie book, Hebrews 9. 19), and the act was accompanied by a public pioclamation of its import. It was setting their seal to the covenant (of. 1 Corinthians II. 25). It must have been a deeply impressive, as well as instructive scene, for it taught the Israelites that the covenant was made with them only through the sprinkling of blood— that the Divine acceptance of themselves and services, was only by virtue of an atoning sacritice, and that even the blessings of the national covenant were promised and secured to them only through grace. The ceremonial, however, had a further and higher significance, as is shown by the apostle (see as above). 9. Then went np Moses and Aaron—In obedience to a command given {v. 1, 2 ; also cli. their sovereign, they were expected to contribute to His state, as other subjects to their kings; and the "ottering" required of them was not to be imposed as a tax, but to come from their own loyal and liberal feelings. 3. this ia the offering which ye sliall take of them—The articles of which the offerings should consist, brass—rather copper, brass being a composite metal. 4. goats' hair—or leather of goats' skin. 5. badgers' skin—Tlie badger was an unclean animal, and is not a native of the East—rather some kind of fish, of the leather of which sandals are made in the East, shittlm wood—or Shittah (Isaiah 41. 19), the acacia, a shrub which grows plentifully in the deserts of Arabia, yielding a light, strong, and beautiful wood, in long planks. 7. Ephod—a square cloak, hanging down from the shoulders, and worn by priests. 8. a sanctuary tliat I may dwell among them—In one sense the tabernacle was to be a palace, the royal residence of the king of Israel, in which he was to dwell amongst his people, receive their petitions, and issue his responses. But it was also to be a place of worship. In which God was to record His name and to enshrine the mystic symbols of His presence. 9. According to all tliat I show tliee, after tlie pattern of the tabernacle—The proposed erection could be in the circumstances of tlie Israelites, not of a fixed and stable but of a temporary and movable description, capable of being carried about with them in their various sojournings. It was made after " the pattern " shown to Moses, by which is now generally understood, not that it was an unheard-of novelty, or an entirely original structure, for it is ascertained to have borne resemblance in form and arrangements to the style of an Egyptian temple, but tliat it was so altered, modified, and purified from all idolatrous associations, as to be appropriated to right objects, and suggestive of ideas connected witli the true God and His worship. 10. an nrk—a coffer or chest, overlaid with gold, tlie dimensions of which, taking the cubit at eighteen inches, are computed to be t luee feet nine inches in length, two feet three inches in breadth. 11. a crown—a rim or cornice. 13. rings—staples for the poles, with which it was to be carried from place to place. 15. staves shall be in the rings of the ark i. e., alwaya remain in the rings, wlietlier the ark be at rest or in motion. 16. tlie testimony—that is, tlie two tables of stone, containing the ten commandments, and called " tlie Testimony," because by it God did testify His sovereign authority over Israel as His people, His selection of them as the guardians of His will and worship, and His displeasure in the event of their transgressing His laws ; while on their part, by receiving and depositing this law in its appointed place, they testified their acknowlciiginent of God's right to rule over them, and their submission to tlie authority of His law. The superb and elaborate style of
19. 24), previous to the religious engagement of the people, now described. Nadab and Ablhu—the two eldest sons of Aaron, seventy of tlie elders—a select number ; what was the principle of selection is not said; but they were the chief representatives, the most conspicuous for oflicial rank and station, as well as for their probity and weight of character in their respective tribes. 10. they sa%v the God of Israel—That there was no visible form or representation of the Divine nature, we have express intimation (Deuteronomy 4. 15). But a symbol or emblem of HiS gl( >ry was distinctly, and at a distance, displayed before those chosen witnesses. Many think, however, that in this private scene was discovered, amid the luminous blaze, the faint adumbrated form of the humanity of Christ (Ezekiel 1.26; cf. Galatians 3.24). sapphire—one of the most valuable and lustrous of the precious gems of a sky-blue or liglit azure colour, and frequently chosen to describe the throne of God (see Ezekiel 1.26; 10.1). 11. npon the nohles of the clilldren of Israel lie laid not his hand—The " nobles," i. e., the elders, after the sprinkling of the iflood, were not inspired with terror in presence of the calm, benign, radiant symbol of the Divine majesty; so dift'erent from the terrific exhibitions at the giving of the law. The report of so many competent witnesses would tend to confirm the people's faith in the divine mission of Moses, eat and drink —feasted on the peace offering—on the remnants of the late sacrifices and libations. This feast had a prophetic bearing, intimating God"s dwelling with men. 13. I will give thee tables of stone—The ten commandments, whicli had already been spoken, were to be given In a permanent form. Inscribed on stone, for greater durability, by the hand of God himself, they were thus authenticated and honoured above the judicial or ceremonial parts of the law. 13. Moses Avent up Into the mount of God—He was called to receive the Divine transcript. Joshua was taken a little higlier, and it would be a great comfort for the leader to have his company during the six days he was in patient waiting for the call on the seventh or sabliath-day. 14. he said unto the elders, Tarry ye Iiere for us—There is a circular valley or hollow a good way up on thebrowof Jebel Musa, which WIS their halting-place, while he alone was privileged to asct nd the highest peak. The people stood below, as in the "outer court," the elders in the "lioly place," Moses, as a type of Christ, in "the holy of holies." 18. Mosa-s went Into the midst of the cloud—the visible tolcen of God's presence. Divine grace animated and suiiported him to enter with holy boldness. Moses was In the mount forty days and forty niglits—Tl\e six days spent in waiting are not included. During that protracted period lie was miraculously supported (Deuteronomy 9. tlie ark that contained " the Testimony" was emblematic of the great treasure it held; in otlier words, the incomparable value and excellence of the Word of God, while its being placed In this chest furtlier showed the great care which (Jod has ever taken for preserving it. 17. thou shalt make a mercy-scat of pure gold—to serve as a lid, covering it exactly. It was "the propitiatory cover," as tlie term may be rendered, denoting tlial Clirist, our great propitiation, has fully answered all the demands of the law, covers our transgressions, and comes between us and the curse of a violated law. 18. two chrriiblm—The real meimlng of tlieso figures, as well as tile shape or form of tliem, is not known with certainty probably similar to wliat was afterwards introduced Into the temple, and described, Ezekiel 10. Tliey stretched out their wings, and their faces were turned towards the mercy-seat, probably in a bowing attitude. Tlie prevailing opinion now is, tliat those splendid figures were symbolical not of angelic but of earthly and lunnan beings— the members of the church of God interested ii» tlie dispensation of grace, the redeemed In every age—and tViat these hieroglyphic forms symbo UzcHl tlio qualities of the true people of God—courage, patience, intelligence, and activity. 33. there I wlU meet with tlice, and I will commune with thee fi-om al>ovc tlic mercy-seat—The SliecJiinah or symbol of the Divine presence rested on the 9), on a peak scarcely thirty paces In compass. CHAPTER XXV.
Ver. 1-40. Concerning an Offerinq. 1. the liord spake unto Moses, &c.—The business tliat chiefly occupied Moses on the mount, whatever otherdlsclosures were made to him there, was In receiving directions about the tabcrna<de, and tliey are here recorded as given to him. ti. bring iiie an ofl Tvrlngt of every man that glvcth It willingly, &c,—Having declared allegiance to God as 64
Plants mentioned in the Scriptures : Ebony
BULRUSH.
Is. xviii. 3.
OIL TREK.
Ii. ill. la.
The Tuble nf Showbread. EXODLS XXVI—XXVIII.
Altar for Burnt Offering. mercy-seat, and was indicated by a cloud, from the midst of wliicli responses were audibly given when God was consulted on behalf of His people. Hence God is described as "dwelling" or "sitting" between the cherubim. X3. tabic of gliittlm wood—of the same material and decoiations as the ark, a,nd like it, too, furnished with rings for the poles on which it was carried. The staves, however, were taken out of it when stationary, in order not to encumber the priests while engaged in their services at the table. It was lialf a cubit less than the ark, but of the same height. 24. crown—The moulding or ornamental rim, which i? thought to have been raised above the level of the table, to prevent any thing from falling off. 29. dies—broad platters, spoons—cups or concave vessels, used for holding incense, covers—both for bread and incense, bowls—cups ; for though no mention is made.of wine, libations were undoubtedly made to God, according to Josephlts and tlie rabbins, once a week, when the bread was changed, to cover withal—rather to pour out withal. 30. sliowbread lit., presence bread, so called because it was constantly exhibited before the Lord, or because the bread of His presence, like the angel of His presence, pointed symbolically to Christ. It consisted of twelve unleavened loaves, said traditionally to have been laid in piles of six each. This bread was designed to be a sj'mbol of the full and never-failing provision which is made in the church for the spiritual sustenance a;nd refreshment of God's people. 31. candlestick —lU., a lamp-bearer. It was so constructed as to be capable of being taken to pieces for facility in removal. The shaft or stock rested on a pedestal. It had seven branches, shaped like reeds or canes—three on each side, with one In the centre—and worked out into knobs, flowers, and bowls, placed alternately. The figure represented on the arch of Titus gives the best idea of this candlestick. 33. knops—old spelling for knobs—bosses. 37. tbcy slinll light the lamps . . . that they may give liglit—The light was derived from pure olive oil, and probably kept continually burning (cf. eh. 30. 7; Leviticus 24. 2). 38. tongs—snuffers. 39. a talent of pure gold—in weight equivalent to li5 lbs. troy. 40. look that tliou make them after their pattern—This caution, which is repeated with no small frequency in other parts of the narrative, is an evidence of the deep interest taken by the Divine King in the erection of His palace or sanctuary for the protection of its pi pcious furniture. 30. »>i hitit^- ing for the door of the tent—curtains of rich and eliilxirate embroidery made by tjie female inmates, are suspended over the doors or entrances of the tents occupied by Eastern chiefs and princes. In a similar style of elegance was the hanging finished w.iich was to cover the door of this tabernacle—the chosen habitation of the God and King of Israel. It appears from verses 12, 22, 2:^, that the ark and meroy-seat were placed iii the west end of the tabernacle, and consequently the door or entrance fronte d the east, so that the Israelites in worshipping Jehovah, turned their faces towards the west, that they miglitr be thus figuratively taught to turn from the worsliip of that luminary which was the great idol of the nations, and to adore the God who made it and them. [Hewletp.] CHAPTER XXVII.
Ver. 1-21. Altab for Burnt Offering. 1. altar of shittim wood—The dimensions of this altar which was placed at the entrance of the sanctuary were nearly three yards square, and a yard and a half in height. Under the wooden frame of this chest-like altar the inside was hollow, and each corner was to be terminated by "horns"— angular pi-ojections, perpendicular or oblique, in the form of horns. The animals to be sacrificed were bound to these (Psalm 118. 27), and part of the blood was applied to them. 3. shovels—fire shovels for scraping toget her any of the scattered ashes, basons—for receiving the blood of the sacrifice to be sprinkled on the people, fleshhooks—curved, three-pronged forks (1 Bamuel 2. 13, 14). fire-pans—A large sort of vessel, wherein the sacred fire which came down from heaven (Leviticus !). 24) was kept burning, while they cleaned the altar and the grate from the coals and ashes, and while the altar was carried from one place to another in the wilderness. [Patkick, Spencer, Le CliERC] 4. a grate of net-work of brass—bunlt lattice-work to support the fire. 5. put it under tlie compass of the altar beneath—i. e., the grating in which they were carried to a clean place (Leviticus 4. 12). 4. four brazen rings—by which the grating might be lifted and taken away as occasion required from the body of the altar. 6, 7. staves , . , rings—those rings were placed at the side through which the poles were inserted' on occasions of removal. 9. tlie court of the tabernacle —The enclosure in which the edifice stood was a rectanguand it is impossible to account for the circumstance of God's condescending to such minute details, except on the assumption that this tabernacle was to be of a typical character, and eminently subservient to the religious instruction and benefit of mankind, by shadowing forth in Its leading features the grand truths of the Christian church. • CHAPTER XXVI. lar court, extending rather more than fifty yards in length, and half that space in breadth, and the enclosing parapet was about three yards or half the height of the tabernacle. That parapet consisted of a connected series of curtains, made of fine twined linen yarn, woven into a kind of network, so that the people could see through ; but that largo curtain which overhung the entrance was of a differenttexture, being embroidered and dj'ed with variegatadi colours, and it was furnished with cords for pulling it up or drawing it aside when the priests had occasion to enter. The curtains of this enclosure were supported on sixty brazen pillars which stood on pedestals of the same metal, but their capitals and fillets were of silver, and' the hooks on which they were suspended were of silver
Ver. 1-37. Ten Curtains. 1. cunning work—i. e., of elegant texture, richly embroidered. The word "cunning," in old English, is synonymous with skilful. 2. length—Each curtain was to be fifteen yards in length and a little exceeding two in breadth. 3. Tlie five curtains shall be coupled together one to another, &c. so as to form two grand divisions, each eleven yards wide. 6. taches—clasps; supposed in shape, as well as in use, to be the same as hooks and eyes. 7-13. curtains of goats' hair— These coarse curtains were to be one more in number than the others, and to extend a yard lower on each side, the use of them being to protect and conceal the richer curtains. 14. a covering ... of rams' skins dyed red—t. e., of Turkey red leather. 15-30. thou shalt make boards . . . rear up the tabernacle according to the fashion . . . which was showed thee—The tabernacle, from Its name, as well as from Its general appearance and arrangements, was a tent ; but from the description given In these verses, the boards that formed Its walls, the Ave (cross) bars that strengthened them, and the middle bar that " reached from end to end," and gave also. 19. pins—wer6 designed to hold down the curtains at the bottom, lest the wind should waft them aside.. 30, 21. pure oil olive beaten i. e., such as runs from: the olives when bruised and without the application of fire, for the light . . . Aaron and his sous—were to take charge of lighting it In all time coming, shall order It': from evening to morning—The tabernacle having no windows, the lamps required to be lighted during the day. JosEPHUS says that In his time only throe were lighted; but his were degenerate times, and there is no Scripture authority for this limitntlon. But altlioirgh the priests were obliged from necessity to light th«ra by day, they might have let them go out at night hatJr lt nt beeii for this express ordinance.
CHAPTER XXTITTl
It solidity and compactness, it was evidently a more substantial fabric than the light and fragile tent, probably on account of the weight of its various coverings as well as Ver. 1-43. Appointment to the I'R'.Esrwoon. 1. takethoutmto thee Aaron thy brotlior, Aiulhts sons witl».
Appointment to the liesthood. EXODUS XXIX. Consecration of the Priests, ett. hina—Moses had hitherto discharged the priestly functions (Psalm 'J9. 6), and he evinced the piety as well as uumility of his character, in readily complying with the ooiinaand to invest his brotlier with the sacred office, though it involved the perpetual exclusion of his own family. The appointment was a special act of God's sovereignty, so that there could be no ground for popular, umbrage by the selection of Aaron's family, with whom the office was inalienably established and continued in unbroken succession till the introduction of the Christian judge ; so that soma think the Urim and Thummim had a reference to his judicial functions. 31. the robe of the ephod all of blue—it was the middle giirment, under the ephod and above the coat. It had a hole through which the head was thrust, and was formed carefully of one piece, such as was the coat of Clirist (John 19. '£>•). The high priest's was of a sky-blue colour. The binding at tlie neck was strongly woven, and it terminated below in a fringe, made of blue, purple, and scarlet tassels, in the form of a pomegranate, interspersed with small l>ells<il gold, which tinkled as the wearer was in motion. 34. a golden bell and a pomegranate—The bells were hung between the pomegranates, which are said to have amounted to seventy-two, and the use of them seems to have been to announce to the people when the high priest entered the most holy place, that they miglit accompany him with their prayers, and also to remind himself to be attired in his official dress, to minister without which was death. 3#-38. mitre—crown-like cap for the head, not covering the entire head, but adhering closel.v to it, composed of fine linen. The Scripture has not described era. holy garments— No inherent holiness belonged either to the material or the workmanship. But they are called "holy" simply because they were not worn on ordinary occasions, but assumed in the discharge of the sacred functions (Ezekiel 41. 19). for glory and for beauty—It was a grand and sumptuous attire. In material, elaborate embroidery, and colour, it had an imposing splendour. The tabernacle being adapted to the infantine aid of the church, it was right and necessary that the priests' garments should be of such superb and dazzling appearance, that the people miglit be inspired with a due respect for the ministers as well as the rites of Its form, but from Josephus we may gather that it was conical in shape, as he distinguishes the mitres of the common priests by saying that they were 7iot conical— that It was encircled with swathes of blue embroidered, and that it was covered by one piece of line linen to hide the seams, plate lit., a petal of a flower, which seems to have been the figure of this golden plate, which was tied with a ribbon of blue on the front of the mitre, so that every one facing him could read the inscription. 39. coat of flne linen—a garment fi\stened at the neck, and reaching far down the person, with the sleeves terminating at the elbow, girdle of needle-work—a piece of tine twined linen, riclily embroidered, and variously dyed. It Is said to have been very long, and being many times wound round the body, it was fastened in front, and the ends hung down, which, being an impediment to a priest In active duty, were usually thrown across the shoulders. This was the outer garment of the common priests. 40. bonnets—turbans. 4^. linen breeches drawers, which encompassed the loins and reached halfway down the thighs. They are seen very frequeutl> represented in Egyptian figures. religion. But they had also a further meaning; for being all made of linen, they were symbolical of the truth, purity, and other qualities in Christ that rendered Him such a high priest as became us. 6-14. epliod—It was a very gorgeous rot)e made of by ssus, curiously embroidered, and dyed with variegated colours, and further enriched with golden tissue, the tlireads of gold being either originally interwoven or afterwards inserted by the embroiderer. It was short—reaching from the breast to a little below the loins—and though destitute of sleeves, retained its position by the support of straps thrown over each shoulder. These straps or braces, connecting the one with tlie back, the other with the front piece of which the tunic was composed, were united on the shoulder by two onyx stones, serving as buttons, and on wliich the names of tlie twelve tribes were engnivetl, and set In golden encasements. The symbolical design of this was, that the high priest, who bore the names along with him in all his ministrations before the Lord, might be kept in remembrance of his duty to plead their cause, and supplicate the accomplisliment of the Divine promises in their favour. Tlie epho<l was fastened by a girdle of the same costly materials, i. e., dyed, embroidered, and wrought with threads of gold. It was about a hand-breadth wide, and wound twice round the upper part of the waist; it fastened in front, the ends hanging down at great length (Revelation 1. 13). l.'>-!49. tliou lialt make the breagtplate of Judgment with cunning work—a very splendid and richly eiiiljroldered piece of brocade, a span square, and doul)lod, to enable it the better to bear the weight of the precious stoues in it. There were twelve dlll'erent stones, containing each tlie name of a tribe, and arranged in four rows, tliree in each. The Israelites had acquired a knowledge of tlie lapidary's
CHAPTER XXIX.
"Ver. 1-35. Consecrating the Priests and the Altar, —1. hallow them, to minister nnto me in the priest's ofllce—The act of inaugurating the priests was accompanied by ceremonial solemnities well calculated not only to lead the people to entertain exalted views of the office, but to Impress those functionaries themselves with a profound sense of its magnitude and importance. In short, they were taught to know that the service was for them as well as for the people; and every time they engaged in a new performance of their duties, they were reminded of their personal interest In the worship, by being obliged toot Ter for themselves, before they were qualified to oiler as the representatives of the people, this is the thing that thou shalt do—Steps are taken at the beginning of a society, which would not be repeated when the art in Egypt, and the amount of their skill in cutting, polishing, and setting precious stones, may be Judged of by the diamond forming one of the engraved ornaments on this breastplate. A ring was attached to each corner, through wlilch the golden chains were passed to fasten
machine was in full motion; and Moses, at the opening of the tabernacle, was employed to dLschargo functions which In later periods would have been regarded as sacrilege, laying an vtnhu Uowed hand on the ark, and punished with instant death. Hut he acted under the special directions of Uod. 4-10. Aaron and his sons thou shalt bring nnto tite door of tite tnlwrnacle—As occupying the intermediate space between the court where the people stood, and the dwelling-place of Israel's king, and therefore the fittest spot for the prle Bla being duly prepared for entrance, and the people witnessing the ceremony of inauguration, wasli tliem with water. And . . , take the garments—The manner lu which these parts of the ceremonial was jierformed Is minutely described, and In discovering their symbolliutl Import, which indeed, is sufficiently plain and obvioua, we have Inspired authority to guide us. It signified the tills brilliant piece of Jewelry at the top and bottom tightly on Mie breast of the epliod. 30. thou Hhalt put Inlhe breastplate of Judgment the Urlm and Thummlra—Tlie words signify "liglits" and " perfcc Uons;" and nothing more Is meant than the precious stones of the breastplate alremiy described (cf. ch. 89. 8-'.!l ; Leviticus
8. 8). Tliey received the name because the bearing of them quall Med the high priest to consult the Divine oracle on all public or national fmergencies, by going Into the holy place—standing close before the veil and putting his hand upon tlie Urlm and Thummlm, conveyed a petition from the people and asked counsel of Oo<l, who, as the Sovereign of Israel, gave response from the midst of His glory. LI Hie, ho<wever. Is known about them. But It may be rcjiiarked that Egyptian Judges wore on the br'iast of ihe'r oinctal robes a representatloji of Justice, and ilie IiIkIi prlevt lu Israel long officiated also us a
EXODUS XXX-
The Altar of Incense,
Consecration of the Altar, necessity and Importance of moral purity or holiness (Isaiah 52. 11 ; John 13. 10; 2 Corinthians 7. 1; 1 Peter 3. 21). In like manner, the investiture with the holy garments of which Is not that it was to be entirely of a cubical form, but that upon its upper and under surface, it showed four equal sides. It was twice as hlgli as it was bi'oad, being twenty-one inches broad and three feet six Inches liigh. It laad " horns;" its top or flat surface was surmounted by an ornamental ledge or rim, called a crown, and it was furnished at the sides with rings for carriage. Its only accompanying piece of furniture was a golden censer or pan, in wliicli tlie incense was set fire to upon the altar. Hence it was called the altar of incense, or the "golden altar," from tlie profuse degree in whicli it was gilded or overlaid with tlie precious metal. This splendour was adapted to the early age of the church, but in later times, when the worship was to be more spiritual, the altar ol incense is prophetically described as not of gold but of wood, and double the size of tliat in tlie tabernacle, because the church should be vastly extended (Malachi 1. 11), 6. thou shalt put It before the veil that Is by the ark of the testimony—which separated tlie holy from tlie most holy place. The altar was in the middle, between the tiible of showbread and the candlestick next the holy of holies, at equal distances from the nortli and south walls; in other words, it occupied a spot on the outside of the great partition veil, but directly in front of the mercy-seat, which was witliin that sacred enclosure; so that although the priest who ministered at this altar could not behold the mercy-seat, he was to look towards it, and present his incense in that direction. This was a special arrangement, and it was designed to teach the important lesson, that though we cannot witli the eye of sense, see the throne of grace, we must " direct our prayer to it and look up" (cf. 2 Corinthians 3. 14 ; Hebrews 10. 20 ; Revelation 4. 1). 7. Aaron sliall I>ni-n thereon sweet Incense tU., incense of spices—strong aromatic substances were burnt upon this altar to counteract by their odoriferous fragrance the oft'ensive fumes of the BignLfled their being clothed with righteousness (Revelation 19. 8), and equipped as men active and well prepared for the service of God; the anointing tlie high priest with oil denoted that he was to be filled with tlie influences of the Spirit, for the edification and delight of the church (Leviticus 10. 7 ; Psalm 4.5. 7 ; Isaiah 61. 1 ; 1 John 2.
17), and as he was officially a type of Clirist (Hebrews 7.
86; John 3. Si; also Matthew 3. 16; 11. 29). Thoit shall cause a bullock to be brouj$Iit before the tabernacle This part of the ceremonial consisted of tliree sacrifices.
(1.) The sacrifice of a bullock, as a sin offering ; and in rendering it, the priest was directed to put his liand upon the head of his sacrifice, expressing by that act a consciousness of personal guilt, and a wish that it might be accepted as a vicarious satisfaction. (2.) The sacrifice of a ram as a burnt offering—(f. 15-18)—the rani was to be wholly burnt, in token of the priest's dedication of himself to God and His service. The sin offering was first to be presented, and «Aen the burnt offering; for until guilt be removed, no acceptable service can be performed. (3.) There was to be a peace offering, called the ram of consecration (t). 19-22). And there was a marked peculiarity in tlie manner in which this other ram was to be disposed of. The former was for the glory of God—this was for the comfort of the priest himself; and as a sign of a mutual covenant being ratified, the blood of the sacrifice was divided—part sprinkled on the altar round about, and part upon the persons and garments of the priests. Nay, the blood was, by a singular act, directed to be put upon the extremities of the body, thereby signifying that the benefits of the atonement would be applietl to the whole nature of man. Moreover, the flesh of this sacrifice was to be divided, as it were, between God and the priest—part of it to be put into his hand to be waved up and down, in token of its being offered to God, and then it was to be burnt upon tlie altar; the other part was to be eaten by the priests at the door of the tabernacle—tliat feast being a symbol of communion or fellowship with God. These ceremonies, performed in the order described, showed the qualifications necessary for the priests. (See Hebrews 7. sacrifices; or the incense was employed in an offering of tributary homage which the Orientals used to make as a mark of honour to kings ; and as God was Theocratic Ruler of Israel, His palace was not to be wanting in a usage of such significancy. Both these ends were served by this altar—that of fumigating the apartments of the sacred edifice, while the pure lambent fiame, according to Oriental notions, was an honorary tribute to the majesty of Israel's king. But there was a far higher meaning in 26, 27; 10. 14.) 35. seven days shalt thou consecrate them—The renewal of these ceremonies on the return of every day in the seven, with the intervention of a Sabbath, was a wise preparatory arrangement, in order to afford a sufficient interval for calm and devout reflection (Hebrews 9. 1; 10. 1). it still ; for as the tabernacle was not only a palace for Israel's King, but a place of worship for Israel's God, this altar was immediately connected witli a religious purpose. In the style of the sacred writers, incense was a symbol or emblem of prayer (Psalm 141.2; Revelation
36, S7. Consecration of the Altar. 36. thou shalt cleaitse the altar—The phrase, " when tliou hast made an atonement for it," should be, upon it; and the purport of the direction is, that during all the time they were engaged as above from day to day, in offering the appointed
5. 8 ; 8. 3). From the uniform combination of the two services, it is evident that the incense was an emblem of the prayers of sincere worshippers ascending to heaven in the cloud of perfume; and, accordingly, the priest who ofsacrifices, the greatest care was to be taken to keep the ficiated at this altar typified the intercessory office of Christ (Luke 1. 10; Hebrews 7. 25). 8. Aaron shall burn Incense—seemingly limiting the privilege of officiating at the altar of incense to the high priest alone, and there altar properly cleansed—to remove the ashes, and sprinkle it with the prescribed unction, that at the conclusion of the whole ceremonial tlie altar itself should be consecrated as much as the ministers who were to officiate at Is no doubt that he and his successors exclusively attended tliis altar on the great religious festivals. But "Aaron" is frequently used for the wliole priestly order and In later times, any of the priests might have officiated
U (Matthew H. 19). It was thenceforth associated with the services of religion.
38-46. Institution OF Daily Service. 38. ttvo lambs of the first year day by day continually-Tiie sacred preliminaries being completed, Moses was instructed in the end or design to which these preparations were subservient, viz., the worship of God ; and hence the institution of the morning and evening sacrifice. Tlie instituat this altar in rotation (Luke 1. 9). every morning . . . at even—In every period of the national history this daily worship was scrupulously observed. 9. Ye shall offei no strange Incense—i. e., of a different composition from that of which the ingredients are described so minutely. 11-16. When thou takest the snm of the children of tion was so Imperative, that in no circumstances was this dally oblation to be dispensed with ; and the due observ-
Israel, &c.—Moses did so twice, and doubtless observed the law here prescribed. The tax was not levied from women, minors, old men (Numbers 1.42, 45), and the Leftnce of it would secure tlie oft-promised grace and blessing of their heavenly King. veies (Numbers 1. 47), they being not numbered. Assuming the shekel of the sanctuary to be about half an ounce trov though nothing certain Is known about it, the sum payable by each indivi<lual was two and fourpcnce. This was not a voluntary contribution, but a ransom for tiie soul
CHAPTER XXX.
Ver. 1-38. The Altar of Incense, l. thou shalt make an altar to burn Incense upon, &c.—its material was to be like that of the ark of the testimony, but its oUmeusious very Hntall. it. four-square-the meaning or lives of the people. It was required from all clas-si-* alike, and a refusal to pay implied a wi I'ul exclusion from 27*6 Holy Anointing Oil, EXODUS XXXI, XXXII. Bezuleel anl Aholiuh. tion by such high authority removed all ground of jealousy or discontent on the part of any who might have thought their merits overlooked (cf. Matthew 18. 1). i>y name Bezaleel—Signifying "in the shadow or protection of God ;" and, as called to discharge a duty of great magnitude—to execute a confidential trust in the ancient church of God, has his family and lineage recorded with marked distinction. He belonged to the tribe of Judah, which, doubtless for wise and weighty reasons, Goil all along delighted to honour; and he was the grandson of Hur, a pious patriot (ch. 17. 12), who was associated, by a special commission, with Aaron in the government of the people during the absence of Moses. Moreover, it may be noticed that a Jewish tradition aflirms Hur to be the husband of Miriam; and if this tradition may be relied on, it affords an additional reason for the appointment of Bezaleel emanating Irom the direct authority of God. 3-5. 1 have filled lilm with the Spirit of Gotl— the privileges of the sanctuary, as well as exposure to Divine judgments. It was probably the same Impost that was exacted from our Lord (Matthew 17. 2i-27), and it was asually devoted to repairs and other purposes connected with the services of the sanctuary. 18-21. Ttiou shalt. . , make a laver of brags—Though not actually forming a component part of the furniture of the tabernacle, this vase was closely connected with it; and though from standing at the entrance it would be a familiar object, it possessed great interest and importance from the baptismal purposes to which it was applied. No data are given by which its form and size can be ascertained ; but it was probably a miniature pattern of Solomon's—a circular basin. Iil8 foot—supposed not to be the pedestal on which it rested, but a trough or shallow receptacle below, into which the water, let out from a cock or spout, flowed; for the way in which all Eastern people wash their hands or feet is by pouring upon them the water which falls into a basin. This laver was provided for the priests alone. But in the Christian dispensation, It is probable that he was naturally endowed with a mechanical genius, and had acquired in Egypt great knowledge and skill in the useful, as well as liberal arts so as to be a first-class artisan, competent to take charge of both the plain and ornamental work; which the building of the sacred edifice required. When God has any special work to be accomplished. He always raises up instruments capable of doing It; and It Is likely that H< had given to the son of Uri that strong natural aptitude and those opportunities of gaining inechanical skill, with an ultimate view to this responsible office. Notwithstanding his grand duty was to conform with scrupulous all believers are priests, and hnce the apostle exhorts thern how to draw near to God (Joshua 13. 10; Hebrews
10. 22). fl-Z-33. Take thou also . . . principal spices, &c. — Oil is frequently mentioned in Scripture as an emolern of sanctification, and anointing with it a means of designating objects as well as persons to the service of God. Here it is prescribed by Divine authority, and the various ingredients in their several proportions described which were to compose the oil used in consecrating the furniture of the tabernacle, inyrrli—a fragrant and medicinal gum from a little known tree in Arabia, sweet cinnamon—produced from a species of fidelity to the pattern furnished, there was still plenty of room for inventive talent and tasteful exactness in the execution; and his natural and acquired gifts were enlarged and invigorated for the Important work. G. I have given with him Aliolial>—He belonged to t he tribe of Dan, one of the least influential and honourable in li-urel or sweet bay, found chiefly in Ceylon, growing to a Height of twenty feet: this spice is extracted from tlie Inner bark, but it is not certain whether tliat mentioned by Moses is the same as that with which we are familiar, sweet calamus—or sweet cane, a product of Arabia and India, of a tawny colour in appearance; it is like tlie common cane, and strongly odoriferous, cassia—from the same species of tree as the cinnamon—some think the out«r bark of that tree. All these together would amount to 120 lbs. troy weight, liin—a word of Egyptian origin, equal to ten pints. Being mixed with the olive
Israel ; and here, too, we can trace the evidence of wise and paternal design. In choosing the colleague or assistant of Bezaleel from an inferior tribe (cf. 1 Corinthians
12. U-25; also Mark 6.7). all tliat are wise-hearted I have put wisdom—At that period, when one spirit pervaded all Israel, it was not the man full of heavenly genius who presided over the work, but all who contributed their skill, experience, and labour, in rendering the smallest assistance, that showed their piety and devotedness to the Divine service. In like manner, It was at the commencement of the Christian church (Acts 6.5; IS. 2). 1*-17. Verily my sabbatlis ye gltall keep—The reason oil—no doubt of the purest kind—this composition probably remained always in a liquid state, and the strictest prohibition Issued against using it for any other purpose than anointing the tabernacle and its furniture. 34-38. the Lord said unto Moses, Take unto thee sweet spices—These were: stacte, the flncst myirli; onycha, supposed to be an odoriferous shell; galbanum, a gumresin from an umbelliferous plant, frankincense— for the fresh Inculcation of the fourth commandment at this particular period was, that the great ardour and eagerness with which all classes betook themselves to the construction of the tabernacle, exposed them to the temptation of encroaching on the sanctity of the appointed day of rest. They might suppose that the erectloii of the tabernacle was a sacred work, and that It would be a high merit, an acceptable tribute, to prosecute the undertaking without the Interruption of a day's repose; and therefore the caution here given, at the commencement of the undertaking, was a .seasonable admonition. 18. <al>l«8 of stone, written with the linger of God— containing the ten commandments (ch. 24. 12), called "tables of testimony," because God testified His will Id them. dry, resinous, aromatic gum, of a yellow colour, wlilch comes from a tree in Arabia, and is obtained by incision of the bark. This incense was placed within tlie sanctuary, to be at hand when the priest required to burn on the altar. The art of compounding unguents and perfumes was well known In Egypt, wlicre sweet-scented spices were extensively used not only in common life, but in the ritual of the temples. Most of the ingredients here mentioned have been found on minute examination of mummies and other Egyptian relics; and the Israelites, therefore, would have the best opportunities of acquiring In that country the skill in pounding and nilxtni; them which they were called to exercise In the service of the tabernacle. But the recipe for the Incenso as well as for the oil In the tabernacle, though It receives illustration from the customs of Egypt, was peculiar, and being prescribed by Divine authority, was to be applied to no common or Inferior purpose.
CHAPTER XXXII.
Ver. l-ffi. TiiK Golden Calk. 1. when the people saw that Moses delayed-they supposed that he had lost his way In the darkness or perished In the Are. the people gathered tikemselvea together unto Aaron— rather "against" Aaron In a tumultuous manner, to compel him to do what they wished. The Incidents rttlated In this chapter disclose a state of popular sentiment
CHAPTER XXXI.
Ver. 1-18. Rkzai.f.el and Aiiomah. a. See, I have called—Though the Instructions about the tabi'rnaelo were privately communicated to Moses, It was i)lalnly Impossible that he could superintend the work In person, umld the multiplicity of his otherdutles. A liead director an<i feeling among the Isroelltes that stanils in singular contrast to the tone of profound and humble reverence they displayed at the giving of the law. Within a space of little more than thirty days, their Impressions were dissipated; and although they were still encamped upon ground which thoy had every reason to regard ivs holy ; v/» builder was selected by Ood himself; and the uomlua-
Idolatry of the People. EXODUS XXXII. Moses Breakelh tlie Tabltt. recently promulgated laws, make of theeagreat nation —Care must be taken not to suppose this language as betokening any change or vacillation in the Divine purpose. The covenant made with the patriarchs had been ratified in the most solemn manner; it could not and never was intended that it should be broken. But tlie manner in which God spoke to Moses served two important purposes—it tended to develop the faith and intercessory patriotism of the Hebrew leader, and to excite the serious alarm .of the people, that God would reject them and deprive them of the privileges they had fondly fancied were so secure. 15-18. Moses turned, and went down from the mount—The plain, Er-Raheli, is not visible from the top of Jebel Musa, nor can the mount be descended on the side towards that valley; hence JXosis and his companion who on duty had patiently waited his although the cloud of glory that capped the summit of Sinai was still before their eyes, all'ordiug a visible demonstration of their being in close contact, or ratlier in the immediate presence, of God, they acted as if tliey liad entirely forgotten tlie impressive scenes of wiiicli they aad been so recently the witnesses, said unto lUm, Up, make ua gods ; which shall go before us—Tlie Uebi etv word rendered gods is simply the name of God lu its plural form. The Image made was single, and therefore it would be imputing to tlie Israelites a greater sin tlian they. were guilty of, to charge them with renouncing the worship of the true God for idols. The fact is, tliat they required, like children, to have something to strike their senses, and as the Sliechinah, "tlie glory of God," of which they had hitherto enjoyed the siglit, was now veiled, they wished for some visible material object as the symbol of the Divine presence, which should go before them as the pillar of fire had done. /J. Aaron said, . , . Break off . . . earrings—It was not an Egyptian custom for young men to wear earrings, and the circumstance, therefore, seems to point out " the mixed rabble," who were chiefly foreign slaves, as the ringleaders in this insurrection. In giving direction to break their earrings, Aaron probably calculated on gaining time ; or, perhaps, on tlieir covetousness and love of finery proving stronger than their idolatrous propenreturn in the hollow of tlie mountain's brow, heard tlie shouting some time before they actually saw the camp. 19. nioses' anger waxed hot, and he cast tlie tables out of his hands—Tlie arrival of the leader, like tlie appearance of a spectre, arrested the revellers in the midst of their carnival, and his act of righteous indignation, when he dashed on the ground the tables of the law, in token that as they had so soon departed from their covenant relation, God would withdraw the peculiar privileges that He had promised them—that act, together with the rigorous measures that followed, forms one of the most striking scenes recorded in sacred liistory. ao. he took the calf which they had made, and burnt it in the Hire, etc.—ll has been supposed that the gold was dissolved by jiairon, or some chemical substance. But there is no mention of solubility here, or in Deuteronomy S. 21 ; it was " burufd in the fire," to cast it into ingots of suitable size lor the operations which follow—"grounded to powder;" the powder of malleable metals can be ground so fine as to resemble dust from the wings of a moth or butterfly ; aiid these dust particles will float in water for hours, and in a running stream for days. These operations of grinding were intended to show contempt for such worthless gods, and the Israelites would be made to remember the humiliating lesson by the state of the water they had drank for a time. [Napier.] Others think that as the idolatrous festivals were usually ended with great use of sweel wine, the nauseous draught of the gold dust would be a severe punishment (cf. 2 Kings 23. 6, 15; 2Clironicles 15. 16; 34. 7). 33. Aaron said, Let not the anger of m jLord wax hot Aaron cuts a poor figure, making ashuflling excuse and betraying more dread of the anger of Moses than of the Lord (cf. Deuteronomy 9. 20). 35. naked— either unarmed and defenceless, or ashamed from a sense of guilt. Some think they were literally naked, as the Egyptians performed some of their rices in that indecent manner. 30-38. Moses stood in the gate of tbe camp, and said—the camp is supposed to have been protected by a rampart after the attack of the Ainalckiti s. Who is on the Lord's sidel let him come unto me The zeal and courage of Moses was astonishing, considering he opposed himself toan intoxicated mob. The people were separated into two divisions, and those who were the boldest and most olistinate in vindicating their idolatry were put to death, while the rest, who withdrew in shame or sorrow, were spared. 39. Consecrate yourselves to-day to the Lord—or, ye have consecrated .yourselves to-day. The Ijevites, uot pithstanding the dejection of Aaron, distinguished themselves by their zeal lor the honour of God and their conduct in doing the oflii e of executioners on this occasion; and this was one reason of their being appointed to a high and honourable oflice in the service of the sanctuary. .30-33. Moses said unto the people. Ye have sinned a great sin—Moses laboured to show the people tlie heinous nature of their sin, and bring them to repentance. But not content with that, he hastened more earnestly to intercede for them. .33. blot me . . . out of thy book—an allusion to the registering of the living, and erasing the names of those who die. sity. If such wei'e his expectations, they were doomed to signal disappointment. Better to have calmly and earnestly remonstrated with them, or to have preferred duty to expediency, leaving tlie issue in the hands of Providence. 3. all the people brake off the golden earrings —The Egyptian rings, as seen on the monuments, were round massy plates of metal ; and as tliey were rings of this sort tlie Israelites wore, their size and number must, in the general collection, have produced a large store of the precious metal. 4. fashioned it with a gravlng-tool, after he had made it a molten calf—Tlie words are transposed, and the rendering should be, "he framed with a graving-tool the image to be made, and having poured the liquid gold into the mould, he made it a molten calf." It is not said whether it was of life size, whether it was of solid gold or merely a wooden frame covered with plates of gold. This idol seems to have been the god Apis, the cliief deity of the Egyptians, worshipped at Memphis under the form of a live ox, three years old. It was distinguished by a, triangular wliite spot on its forehead and other peculiar marks. Images of it in the form of a whole ox, or of a calf's head on the end of a pole, were very common ; and it makes a great figure on the monuments, where it is represented in the A-an of all processions, as borne aloft on men's shoulders, they said, These be tliy gods, O Israel, which brouglit thee tip out of the land of Egypt—It is inconceivable, i-hat they who but a few weeks before had witnessed such amazing demonstrations of the true God, could have suddenly sunk to such a pitch of infatuation and brutish stupidity, as to imagine that human art or hands could make a god that should go before them. But it must be borne In mind, that though by election and in name they were the people of God, they were as yet, in feelings and associations, in habits and tastes, little, if at all difl'ercnt. from Egyptians. They meant the calf to be an image, a visible sign or symbol of Jehovah, so that their sin consisted not in a breach of the first, but of the second commandment. 5,6, Aaron made proclamation, and said. To-morrow is a feast to tlie Lord-a reinarkalile circumstance, strongly confirmatory of the view that they had not renounced the worship of Jehovah, but in accordance with Egyptian notions, had formed an image with which they had been familiar, to be the visible symbol of the Divine presence. But there seems to have been imich of the revelry that marked the feasts of the lieathen. 7-14. the Lord said unto nioses. Go, get thee down Intelligence of the Idolatrous scene enacted at the foot of the mount was communicated to Moses in Innguage borrowed from human passions and feelings, and the jndgmentof a justly offended God pronounced in terms of just Indignation against the gross violation of the so What warmth of aflection did he evince for his bret hren I how full.y was he animated with the true spirit of a patriot, when he professed his willinuness to die for them, The Tabernacle Removed. EXODUS XXXIII, xxxrv. The Tables are Benewed.
But Christ actually died for His people (Romans 5. 8). 33. tlie Lord plagfiied tUc people, because tliey made the calf—No irainediate judgments were inflicted, but that the favour was to be restored with some memento jf the rupture; for at the former time God himself had provided the materials, as well as written upon them. Now, Moses was to prepare the stone tables, and Gcd was only to retrace the characters originally Inscribed for the use and guidance of the people, a. present thyself ... to me In the top of the mount—Not absolutely the higlu-st peak; for as the cloud of the ShecUinah usually abode oi the summit, arid yet (v. 5) it "descended," the plain in ference is, that Moses was to station himself at a poiiil not far distant, but still below the loftiest pinnacle. 3. no man shall come up with thee . . . neither . . . flocka nor herds—All these enactments were made in order tliat the law might be a second time renewed with the soU mnity and sanctity that marked its first delivery. 'Ilie whole transaction was ordered so as to impress the people with an awful sense of the holiness of God; and that it; was a matter of no trifling moment to have subjected him, so to speak, to the necessity of re-delivering the law of the ten commandments. 4. Moses . . . took In his hand the two tables of stone—As he had no atlfiidant to diTlde the labour of carrying them, it is evident that they must have been light, and of no great dimensions — probably flat slabs of shale or slate, such as abound in the mountainous region of Horeb. An additional proof of their comparatively small size appears in the circumstance of their being deposited in the ark of the most holy place (ch. 25. 10). 5. the Lord descended In tho cloud—After graciously hovering over the tabernacle, it seems to have resumed its usual position on the summit of the mount. It was the shadow of God manifest to the outward senses; and, at the same time, of God manifest in the flesh. The emblem of a cloud seems to have been chosen to signify that, although He was pleased to make known much about himself, there was more veiled from mortal view. It was to check presumption, and engender awe, and give a humble sense of human attainments in Divine knowledge, as now man sees, but darkly. 6. the Loi-d passed by before him—in this remarkable scene, God performed what He had promisetl to Moses t he day before, proclaimed. The Lord . . . merciful and gracious—At an earlier period He had announced himtliis early lapse into idolatrj' was always mentioned as an aggravation of their subsequent apostasies.
CHAPTER XXXIII.
Ver. 1-23. The Lokd Refuseth to Go with the PE0P1.E. 1. tlie Lord said—rather "had" said unto Moses. The conference detailed in this chapter wiust be considered as having occurred prior to the pathetic intercession of Moses, recorded at the close of the preceding chapter; and tlie historian, having mentioned tlie fact of his earnest and painful anxiety, under the overwhelming pressure of which he poured forth that intercessory prayer for his apostate countrymen, now enters on a detailed account of the circumstances. 3. I will not go up . . . lest I consume thee—Here the Lord is represented as determined to do what he afterwards did not. (See on ch.
32. 10). 4-. when the people Iieard these evil tidings from Moses on his descent from the mount. 5. put off thy ornaments—In seasons of mourning, it is customary with Eastern people to lay aside all gewgaws, and divest themselves of their jewels, their gold, and every thing rich and splendid in their dress. This token of their sorrow the Lord required of His offending people, that I may know wliat to do unto thee—The language is accommodated to the feeble apprehensions of men. God judges the state of the heart by the tenor of the conduct. In the case of the Israelites, He cherished a design of mercy; and the moment he discerned the first symptoms of contrition, by their stripping otT their ornaments, as penitents conscious of their error, and sincerely sorrowful, this fact added its weight to the fervency of Moses' prayers, and gave them prevalence with God in behalf of the people. 7. Moses took the tabernacle, and pitched it without the camp—Not the tabernacle, of which a pattern had been given him, for it was not yet erected, but his o\Vn tent—conspicuous as that of the leader—in a part of which he heard causes, and communed with God about
bo people's interests ; hence called "the tabernacle of the ...ijngregation," and the withdrawal o£ which, in abhorrence from a polluted camp, was regarde<l as the first step In tlie total abandonment with which God had threatened them. 8. all the people rose up, and stootl every man at his tent floor—Its removal produced deep and universal consternation; and it is easy to conceive how anxiously all eyes wouUl be directed towards It; how rajiidly tlie happy intelligence would spread, when a phenomenon was witnessed from which an encouraging hope could be founded. 9-11. the cloutly pillar descended, and stood at the door of the tabernacle—How would self to Moses, in the glory of His self-existent and eternal majesty, as " I am ;" now He makes himself known in the glory of His grace and goodness,—attributes that were to be illustriously displayed in the future history and experience of the church. Being about to republish His law, —the sin of the Israelites being forgiven, and the deed of pardon about to be signed and scaled, by renewing tho terms of the former covenant,—it was the most fitting time to proclaim the extent of the Divine mercy which was to be displayed, not in the ease of Israel only, but of all who offend. 8-aO. Moses bowed . . . and worslilpped —In the East, people bow the head to royalty, and are silent when it passes by, while In the West, they take otr their hats and shout. 9. he said. If now I have found grace In thy sight, O Lord, let my Lord, I prny thee, go among us—On this proclamation, he, in tho overflowing benevolence of his heart, founded an earnest petition
Mie downcast hearts of the people revive—how would the tide of joy swell in every bosom, when the symbolic cloud was seen slowly and majestically to descend, and stand at the entrance of the tabernacle ! as Moses entered—It was when he appeared as their mediator—when he repaired from day today to intercede for them, that welcome token of assurance was given th.at his advocacy prevailed, that Israel's sin was forgiven, and that God would again bo praclous. lS-23. I beseech thee, show me thy glory for the Divine presence being continued with the people and God was pleased to give Ills favourable answer to his Intercession by a renewal of His promise under the form of a covenant, repeating the leading points that formed the conditions of the former national compact. a7,!48. the Lord said unto Moses, Write thou these wowls—j. e., the ceremonial and Judicial iivjunctions comprehended above (r. 11-26); while the re-writing of the ten commandment*! on the newly-prepared slalis was done by God him-
Tills is one of the most mysterious scenes described in the I'.lble: he had, for his comfort and encouragement, a KpUmdid and full display of the Divine majesty, not in Its nnveiied ef Tulgence, but as far as the weakness of liumanlty wouhl admit. The face, hand, back parts, are to D'i understood figuratively. self (cf. Deuteronomy 10. 1-1). lie was there with thfl Lord forty days and forty nights—As long as formcrl.v, being sustained for the execution of his special duties by the miraculous power of God. A special cause Is assigned
CHAPTER XXXIV,
Ver. l-Xy. The Tatu.es ark Reneweb. 1. the Lord snld unto Moses, Ilew thee two tables of stone like unto the first—(Jod having been reconciled to repentant Israel, through tl>e earnest Intercession, the su(^<'eRsful mediation of Moses, means were to lie taken for the restoration of the broken covenant. Intimation was given, bowevcr. In a most intelligible and expreiislve Rianner, for his protracted fast on this second occasion (Deuteronomy !). IH). ^9. Moses wist not that the skin of his face shone when he talked with him— It was an Intlmntlon of the exalted presence Into which he had been admitted and of the glory he had witnessed (2 Corinthians 3. 18,) and In that view, it was a badge of his iih
OimtrilnUions to, Ihe Tahemaxh. EXODUS XXXV, XXXVl. Offering* Delirered lo the Workmen. office as the ambassador of God. No testimonial needed minded the people that the Individuals entrusted with the application of their gold and silver had l)een nominated to the work by authority to wliicli all would l)OW. 35. Them liath he ftlled with wisflom of lieart— to be produced. Hi' bore his credentials on his very face ftud whether this extraordinary effulgence was a perma Dent or merely temporary distinction, it cannot be doubted that this retlected glory was given him as an honour before all the pet>ple. 30. they were afraid to come uigh him—their fear arose from a sense of guilt,— statement which not only testifies that skill in art and science is a direct gift from God, l)at tliat weaving was especially the business of men in Egypt (see ch.lW. "22; 39. the beaming radiance of his countenance made him appear to their awe-struck consciences a flaming minister
22, 27), and in perfect harmony with the testimony of the monuments is the account given by Moses to the artists wlio were divinely taught the arts necessary for the embellishment of the tabernacle. Others, whose limited means did not admit of these expensive contributions, ottered their gratuitous services in fiiljricating such articles of tapestry as wei-e needed; arts wiiich the Israelitish females learned as bonds-women, in the houses of Egyptian princes. of heaven. 3.1. he p«t a veil upon hU face—That veil was with the greatest propriety removed when speaking with the Lord, for every one appears unveiled lo the eye of Omniscience; but it was removed On returning to the people, —and tliis was emblematic of the dark and shadowy character of that dispensation (2 Corinthians 3.
13, 14). CHAPTER XXXV.
CHAPTER XXXVI.
Ver. 1-38. Offeuings Delivered to the Workmen.
Ver. 1-35. Contkibittions to the Tabernacle. 1. Noses gathered all the conegation of the clil Ulren of Israel, &c.—On the occasion referred to In the opening of this chapter, the Israelites were specially reminded of the design to erect a magnificent tabernacle for the regular worship of God, as well as of the leading articles that were required to furnish that .sacred edifice. (See on chs.
1. Tlieii wrouglit Bezaleel and Aliollab, and every wise-hearted man, <fcc.—Here is an illustrious example of zeal and activity in the work of the Lord. No unnecessary delay was allowed to take place ; and from tlie moment the first pole Wiis stuck in the ground till the final completion of the .sacred edifice, he and his associates laboured with all tlie energies botli of mind and body engaged in the work. And what was the mainspring of their arduous and untiring diligence? They could be actuated by none of the ordinary motives that give impulse
25., 27., 30., 31). no, fil. All the cougregatiou of lerael departed from the presence of Moses—No exciting harangues wore made, nor had the people Bibles at home in which they could compare the requirements of their leader and see if these things were so. But they had no doubt as to his bearing to' them the will of God, and they were impressed with so strong a sense of Its being their duty, that they made a spontaneous olferof the best and most valuable treasures they possessed, they came, every one whose heart stirred him up—One powerful element doubtless of this extraordinary open-hearted to human industry, by no desire for the acquisition of gain; no ambition for honour; no view of gratifying a mere love of power in directing the labours of a large body of men. They felt the stimulus—the strong irresistible impul.se of higher and holier motives—obedience to the authority, zeal for tlie glory, and love to the service of God. 3. they brouglit yet unto liim free oflerings every morning, &c.—Jloses, in common with other Oriliberality, was the remembrance of their recent transgression, which made them " zealous of good works" (ef. 2 Corinthians 7. 11). But along with this motive, there were others of a higlier and nobler kind—a principle of love to God and devotedness to His service, an anxious desire to secure the benefit of His presence, and gratitude for the tokens of His Divine favour: it was under the combined influence of these considerations that the peoental magistrates, had his morning levees for receiving the people (see on ch. 18. 13), and it was while he was performing his magisterial duties that the people brought unto him freewill offerings every morning. Some who had nothing but their manual labour to give would spend a great part of the night iu hastening to complete their self-imposed task before the early dawn; others might find their hearts constrained by silent meditations on ple were so willing and ready to pour their contributions into that exchequer of the sanctuary, every one whom his spti-it iaad« willing—Human nature is always the same, and it is implied that while an extraordinary spirit of pious liberality reigned in the bosoms of the people at large, there were exceptions—some who were too fond of the world, who loved their possessions more than their God, and who could not part with these; no, not for the gervice of the tabernacle. !2^. tliey came, both men and women, &c.—lil., "the men over and above the women ;" a phraseology which implies that the women acted a prominent part, presented their ot Terings fijst, and then were followed by as many of their male companions as were similarly disposed, brought bracelets, &c.—Money in the form of coins or bullion there was none in that early age. What money passed current with the merchant consisted of rings which were weighed, and principally of ornaments for personal decoration. Astonishment at the abundance of their ornaments is at an end when we learn that costly and elegant ornaments abounded in proportion as clothing was simple and scarce among the Egyptians, and some, entirely divested of clothing, yet wore rich necklaces. [Hengstenbero.] Amongst people with Oriental sentiments and tastes, Bcarcely any stronger proof could have been given of the power of religion than their willingness not onlj' to lay uslde, but to devote those much-valued trinkets to the house of God; and thus all, like the Eastern sages, laid the best they had at the service of God. 30. See. the Lord hath called by name Bezaleel the son of Uri, &c. —MOHCB had made this communication before. But now that the collection had been made, the materials were contributed, and the operations of building about to be oomioenced, it was with the greatest jjropriety be retheir beds to open their coffers and give a part of their hoarded treasure to the pious object. All whose hearts were touched by piety, penitence, or gratitude, repaired with eager haste into the presence of Moses, not as heretofore, to have their controversies settled, but to lay on his tribunal their contributions to the sanctuary of God (2 Corinthians 9. 7). they (the workmen) received of Moses all tlie oftering which tlie children of Israel had brought, &e.—It appears that the building was begun after the first few contributions were made; it was progressively carried, and no necessity occurred to suspend operations even for the shortest Interval, from want of the requisite materials. 5. they spake unto Moses, saying, The people bring much more than enough, Ac-By the calculations which the practised eyes of the workmen enabled them to make, they were unanimously of opinion that the supply already far exceeded the demand, and that no more contributions were required. Such a report reflects the highest honour on their character as men of the strictest honour and integrity, who, notwithstanding they had command of an untold amount of the most precious things, and might, without any risk of human discovery, have appropriated much to theit own use, were too high principled for such acts of peculation. Forthwith, a proclamation was issued to stop further contribu Uons. 35. he made a veil of blue—the second or inner veil, which separated the holy from the most holy place, embroidered with cherubim and of great size and thickness. 37. made an hanging for the . . . door—curtains of elaborately wrought niedlework are often suspended over the entrance to tents of the great nomad sheicks, and throughout Persia, at the entrance of summer tents, mosques, and palaces. They are pre-
Fwniture of the Tabernacle. EXODUS XXXVII—XXXIX. Oarmems cf the Prieds. ferred as cooler and more elegant tlian wooden doors. This chapter contains an Instructive narrative: it is the sources in the camp was exhausted, it is interesting to learn how zealously and to a vast extent they surrendered those valued accompaniments of the female toih't. of the -women assembling ... at the door—not priestesses but females of pious character and influence, who frequented the courts of the sacred building (Luke 2. 37), and whose parting with their mirrors, like the cutting tlie hair of the Nazarites, was tlieir renouncing the world for a season. [Hengstenberg.J 0. the court—It occupied a space of one hundred and fifty feet by seventy-five, and first instance of donations made for the worship of God, given from tlie wages of the people's sufl'erings and toils. They were acceptable to God (Philippians 4. 18), and if the Israelites showed such liberality, how mucli more should those whose privilege it is to live under the Christian dispensation (1 Corinthians 6. 20; 16. 2). CHAPTEE XXXVII. it was enclosed by curtains of fine linen about eiglit feet, high, suspended on brazen or copper pillars. Those fenrtains were secured hy rotls fastened to the top, and kept extended by being fastened to pins stuck in tlie grouud. 10. hooks—the hooks of the pillars in the court were for hanging up tlie carcasses of the sacrificial beasts—tliose on the pillars at the entry of tlie tabernacle were for hanging the sacerdotal robes and other things u.sed in the service. 11. sockets—mortices or holes in which the end of the pillars stood. 17. chapiters—or capitals of the Ver. 1-29. Furniture of the Tabernacle. 1. Bezaleel made tlie arlt—^The description here given of the things within the sacred edifice is almost word for word the same as that contained in ch. 25. It is not on that account to be regarded as a useless repetition of minute particulars; for by the enumeration of these details, It can be seen how exactly every thing was fashioned according to the "pattern shown on tlie mount; " and the knowledge of this exact correspondence between the prescription and the execution was essential to the purposes of the fabric. 6-10. made tlie mercy-seat of pure gold —To construct a figure, whether the body of a beast or a man, with two extended wings, measuring from two to three feet from tip to lip, witli the hammer, out of a solid piece of gold, was what few, if any, artisans of the present day could accomplish. 17-32. he made tlie candlestick of pure gold—Practical readers will be apt to say, " Why do such works with the hammer, when tliey could have been cast so mucii easier—a process they were well acquainted with ?" The only answer that can be given is, that it was done according to order. We have no doubt but there were reasons for so distinctive an order, something significant, whieli has not been revealed to us. [Napier.] The whole of that sacred building was arranged with a view to inculcate throngli every part of its apparatus tlie great fundamental principles of revelapillars, were wooden posts which ran along their top, tc wliicii were attached the hooks for the hangings. 18. the height in the breadth—or in the measure. The sense ia that tlie hangings of the court gate, which was twenty cubits wide, were of the same height as the Iiangings all round the court. [Wall.] 31. Tlils is tlie sum of the tabernacle—Having completed his description of the component parts of the tabernacle, the inspired historian digresses into a statement respecting the gold and silver employed in it, the computation being niatle according to an order of Jloses—by the Levites, under the direction of Ithamar, Aaron's youngest son. 24. twenty and nine talents, and seven liuiulred and thirty shekels equivalent to £150,000 sterling. 35. the silver of them that were iiumbered—G0".,550 men at half a shekel each would contribute 301,775 shekels; which at 2s. id. each, amounts to £.>5,'207 sterling. It ma.v seem difficult to imagine how the Israelites should be possessed of so much wealth in the desert; but it should lie remembered that they were enriched first by the spoils of the Egyptians, and afterwards by those of the Amalekites. Besides, It, tion. Every object was symbolical of important truth every piece of furniture was made tlie liieroglyphic of a doctrine or a duty—on the floor and along the sides of that movable eiliflce was exliil)ited, by emblematic signs addressed to tlie eye, the whole remedial scheme of the gospel. How far tliis spiritual instruction M'as received by every successive generation of tlie Israelites, it may not be easy to determine. But tlie tabernacle, lilvc the law of which it was a part, was a schoolmaster to Christ; and is highly probable that during their sojourn they traded with the neighbouring nations who bordered on the wilderness. [Hewlett.]
CHAPTER XXXIX. lust as the walls of schools are seen studded witli pictorial flgures, by wliicli tlie cliildren, in a manner level to tlieir capacities and suited to arrest their volatile minds, are kept in constant and familiar renifmlirance of the lessons of piety and virtue ; so the taliernacle was intended Iiy its furniture and all its arrangements to .serve as a "sluwiow of good things to come." In this view, tlie minute description given In this chapter respecting the ark and mercy-seat, tlie table of showbread, the candlestick, the altar of incense, and the liolyoll, were of the greatest utility and importance; and though there are a few things that are merely ornamental appendages, .such as Ver. 1-43. Garments of the Prie.sts. 1.. cloths of service—official robes. The epho<l of the liigh priest. Die rolie of the ephod, the gircile of needlework and the broidered coat were all of fine linen; for on no material less delicate could such elaborate symbolical flgures hn.\e been portrayed in embroider.v, and all l)eautifled with the same brilliant colours. (See on ch. 2.S.) 3. cut tlic gold into wires to work it— i. c, the metal was bentcii with a hammer into f liin plates—cut witli scissors or some other instrument into long slips—then rounded into filaments or threads. " Cloth of golden tissue is not uncommon on the monuments, and specimens of it liave been found tlie knops and the flowers, yet, in iiitrodu<'iiiK these Into the tabernacle, God displayed the same M isilom andgoodness as He has done by introducing real Howers into the kingdom of nature to engage and gratify the eye of man. rolled about mummies; but it Is not easy to determino whether the gold thread was originally illfervoven or subsi(iuently inserted by the embroiderer." [Taylor.] 30. a writing, like to tl>o engrnvlngs of a signet—the seal-ring worn both by ancient and modern Eg.vptlivns on the little finger of the right h.-ind, contained, inscribed on a (•ornelian or other juccious stone, along with the owner's name, a religious sentiment or sacred symbol. Intimating that he was the servant of (Jod, or <-xpre.ss!ve of trust In Him. And it was to this practice the lns<-r!ptlon on the high priest alludes (ef. .Joshua 3. !!3\ 34. (]t« covering of rnms' skin dyed reil—(See eh. '2.5. 7). It was CHAPTER XXXVIIT.
Ver. 1-31. Furniture of the Tap.ernacle! 1. Ilie nltar of burnt of Tering—The repetitions are continued.
In wliich may lie traced the e.vnct conformlt.v of the execution to the order. 8. laver of brass ... of the lonk Ing-gln Hxe* of the women—the word m/jTor.s should have been used, as those imiilemeiits, usually round, insert(>d Into a handle of wood, stone, or ineliil, were made of brass, silver, or bronze, highly polished. [Wilkinson.] piol)al>ly red morocco li'ather, and "h»<lgcis' skins," rather "the skins of the /(i/)<i.ih, supposed lo be the dii-
It was customary for the Kgyptlan women tocarry mirrors goiig, or dolphin of the lied Sea, the skin of which ts witli them to the temples; and whether by taking the looking-glasses of the Hebrew women Moses designed to still used by the Arabs under the same appcllntuiti."
Hioss.l 4.3. nioses did look upon nil the work, nud, bcliold, tiiey liail done It as <he Lord had eoiiiiitiinded —A formal Inspection was made on the completion of liij put It out of their power to follow a similar practice at Xlxn tubernacle, or whether the supply of brass from other
With tke Court of the Tabernacle Tjco d XW ^-^TT.
TAiB K ]R JUA€Ij]E ir N 1' © V IE ffi K B , Kxod.XXI'V/
A TluPlarr B r/ie iiiost ffolu or Nn/i/ tfHo/ies
The Tabernacle Set up. EXODUS XL. A Cloud Covereth U. taberna Me, not only with a view to have the work transferred fr m the charge of the workmen, but to ascertain whether it corresponded with "the pattern." The result of a careful and minute survey showed that every plank, curtain, altar, and vase had been most accurately made of the form, and in the place designed hy the Divine architect—and Moses, in accepting it of their hands, thanked God for them, and begged Him to bless them. or any article of furniture was so much as singed. 35, Moses was not able to enter into the tent of the congregation-How does this clrcum-stance show the incapacity of man, in his present state, to look upon tho unveiled perfections of the Godhead ! Moses could not endure the unclouded effulgence, nor the sublimest of the prophets (Isaiah 6. 5). But what neither Moses nor the most eminent of God's messengers to the ancient church through the weakness of nature could endure, we can all now do by an exercise of faith ; looking unto Jesus, who reflected with chastened radiance the brightness of the Father's glory; and who, having as the Forerunner for us, entered within tlie veil, has invited us to come lioldly to the mercy-seat. While Moses was compelled, through the influence of overwhelming awe, to stand aloof, and could not enter tlie tabernacle, Clirist entered Into the holy place not made with hands; nay, He is himself tlie true tabernacle, filled with the glory of God, ever with the grace and truth which the Shechinah typified. What reason have we to thank God for Jesus Christ, who-, while He himself was the brightness of the Father's glory, yet exliibited that glory in so mild and attractive a manner, as to allure us to draw near with confidence and love into the Divine presence! 36. wlken the clond was taken up from over tlie tabernacle—In journeying through the sandy trackless deserts of the East, the use of torclies, exhibiting a cloud of smoke by day and of fire by night, has been resorted to from time immemorial. The armies of Darius and Alexander were conducted on their marches in this manner. [Faber.] The Arab caravans in the present day observe the same cvistom; and materials for these torches are stored up among other necessary preparations for a journey. Live fu<4, hoisted in chafing-dishes at the end of long poles, and being seen at a great distance, serves, by the smoke in the daytime and the light at night, as a better signal for march than the sound of a trumpet, which is not lieard at the extremities of a large camp. [Laborde.] This usage, and the miracle related by Moses, mutually illustrate each other. The usage leads us to think that the miracle was necessary, and worthy of God to perform ; and, on the other hand, the miracle of the cloudy pillar, aft'ording double benefit of shade by day and light at night, implies not only that .the usage was not unknown to the Hebrews, but supplied all the wants wliicli they felt in common with other travellers through those dreary regions. [Faber, Hess, Grandpiekre.] But its peculiar appearance, unvarying character, and regular movements, distinguished it from all the common atmospheric phenomena. It was an invaluable boon to the Israelites, and being recognized by all clas.ses among that people as the symbol of the Divine presence, it guided their Journeys and regulated their encampments (cf. Psalms 29., 105). 38. the cloud of the Lord was upon the tabernacle, &C. While it had Iiitherto appeared sometimes in one place, sometimes in another, it was now found on the tabernacle only; so that from the moment that sanctuary was erected, and the glory of the Lord liad filled the sacred
CHAPTER XL.
Ver. 1-38. The Tabernacle Reared and Anointed.
18. the Arst day of tlie first moiitU—From a careful consideration of the incidents recorded tohave happened after the exodus (ch. 12.2; 13.4; 19.1; 20.18; 31.28, &c.), it has been computed that the work of the tabernacle was commenced within six months after that emigration; and consequently, that other six months had been occupied in building it. So long a period spent in preparing the materials of a movable pavilion, it would be difflcult to understand, were it not for wliat we are told of the vast dimensions of the tabernacle, as well as the immense variety of curious and elaborate workmanship which its difl'erent articles of furniture required, tlie tabernacle —the entire edificfe. the tent—the covering that surmounted it (v. 19). 15. anoint them, as thon didst aitotnt their fathers—The sacred oil was used, but it does not appear that the ceremony was performed exactly in the same manner; for although the anointing oil was sprinkled over the garments both of Aaron'and his sons (oh. 29. 21 ; Leviticus 8. 30), it was not poured over the heads of the latter. This distinction was reserved for Ihe high priest (ch. 29. 7; Leviticus 8. 12; Psalm 133. 2). IG. Thug did Mosrs : according to all that tite Lord cominandt-d him—On his part, the same scrupulous fidelity was shown in conforming to the "pattern " in the dispo- 'tition of the furniture, as had been displayed by the workmen in tlie erection of the edifice. 33. so Moses flniflhed tlie work—Though it is not expressly recorded !n tliis passage, yet, from what took palace on all similar occasions, there is reason to believe that on the inauguration-day the people were summoned from their tents, were all drawn up a vast assemblage, yet in calm and orderly arrangement, around the newly-erected taliernacle. 39 a cloud— " T?ie" cloud,—the mystic cloud which was the well-known symbol of the Divine presence. After remaining at a great distance from them on the summit of the mount, it appeared to be in motion; and if many among them had a secret misgiving about the issue, how would the fainting heart revive, the interest of the moment intensely increase, and the tide of joy swell in every bosom, when that symbolic cloud was seen slowly and rnajestically descending towards the plain below, and covering the tabernacle. The entire and universal concealment of the tabernacle within the folds of an Impervious cloud was not without a deep and Instructive meaning,—it was a protection to the sacred edifice from the burning heats of tlie Araliian climate,—it was a token of the Divine presence,—and it was also an emblem cf the Mosaic dispensation, which, though it was a revelation from heaven, yet left many things hid in obscurity; for it was a darlc cloud coinpared with tlie liright cloud, which betokened *he clearer and fuller discoveries of the Divine character and glory in the gospel (Matthew 17. 5). the glory of the Lord filled the taliernacle i, e., light and fire, a created splendour, wlileh was the peculiar symliol of God (1 John 1.5). Whether this light was inherent in tlie cloud or not, it emanated from it on this o casion. and making its entry, not with tlio speed of a llglitiiing flasli, as if it were merely an electric spark, but edifice, the Israelites had to look to the place whicli God had chosen to put His name there, in order tliat they might enjoy the benefit of a heavenly Guide (Numljers 9.
15-23). In like manner, the church had Divine revelation for its guide from the first—long before the Word of God existed in a written form; but ever since the setting up of that sacred canon, it rests on that as its tabernacle and there only is it to be found. It accompanies us wherever we are or go, just as the cloud led the way of the Israelites. It is always accessible—can l)e carried in our pockets wlieu we walk abroad; it may lie engraven on the inner tal)lets of our memories and our lieaitii; and so true, faithful, and complete a guide is it, tliat tlier3 n majestic jiplendour, it passed tlirougli the outer porch into the interior of the most holy place (1 Kings 8. 10; Tolin 1. 14). Its miraculous character is shown by the Is not a scene of duty or of trial througli wliich we may be called to pass in the world, but it furiiislies a c.ear, a safe, and unerring direction (Colossians 3. 1(i,. V3 ai;t. that, tliough "It filled the tabernacle," not a curtain
Burnt Offerings of the Herd. LEVmCUS I, II. The Meat Offerings.
THE THIED BOOK OF MOSES, CALLED
LEVITICUS. CHAPTER I. became accep Uible worshippers, a s-weet savour unto the Lord—is an expression of the offerer's pletv, but especially as a sacrificial type of Christ. 10-13. if his offering be of the Hocks—Those who could not afford the expense of a bullock might offer a ram or a he-goat, and the same ceremonies were to be observed in the aol of offering. 14-17. if the burnt sacrifice ... be of fowls —The gentle nature and cleanly habits of the dove led to its selection, while all other fowls were rejected, either for the fierceness of their disposition or the grossness of their taste; and in this case, there being from the smallness of the animal no blood for waste, the priest was directed to prepare it at the altar and sprinkle the blood. This was the offering appointed for the poor. The fowls were always offered in pairs, and the reason why Moses ordered two turtle-doves or two young pigeons, was not merely to suit tile convenience of the offerer, but according as the latter was in season; for pigeons are sometimes quite hard and unfit for eating, at which time turtle-doves are very good in Egypt and Palestine. The turtle-doves are not restricted to any age, because they are alway.s good when they appear in those countries, being birds of passagV; but the age of the pigeons is particularly marked, that they might not be offered to God at times when they are rejected by men. [Harmer.] It is ol)vlous, from the varying scale of these voluntary sacrifices, that the disposition of the offerer was the thing looked to—not the costliness of his offering.
Ver. 1-17. "Burnt Offerings of the Herd. 1. the ImvA . . . spake . . . out of the tabernacle—The laws thut are contained in the previous record were delivered either to the people publicly from Sinai, or to Moses privately, on the summit of that mountain ; but on the completion of the tabernacle, the remainder of the law was announced to the Hebrew leader by an audible voice from the Divine glory, which surmounted the mercy-scat. 'Z. Speak iinto the children of Israel, and say unto Iheni —If the subject of communication were of a temporal nature, the Levites were excluded ; but if it were a spiritual matter, the whole tribes were comprehended under this name (Deuteronomy 27 : 12). If any man of you bring an ol Tcring unto tlie Lord—The directions given liere relate solely to voluntary or freewill offerings-those rendered over and above such, as being of standing and universal obligation, could not be dispensed witli or commuted for any other kind of offering (Exodus 29.: 3.S; ch. 23: S7; Numbers 28 : 3, 11-27, Ac), bring your otfering of the cattle, &c.— [. e., those animals that were not only tame, innocent and gentle, but useful and adapted for food. This rule excluded horses, dogs, swine, camels and asses, which were used in sacrifice by some heatlien nations, beasts and birds of prey, as also hares and deers. 3. a burnt sacril Sce—so called from its being wholly consumed on the altar; no part of it was eaten eillier by the priests or the offerer. It was designed to propitiate the anger of God incurred by original sin, or by particular transgressions; and its entire combustion indicated the self-dedication of the offerer—his whole nature—his l)ody and soul—as necessary to form a sacrifice acceptaljle to God (Romans 12 : 1 ; Philippiaiis 1 : 20). This was tlie most ancieni as well as the most conspicuous mode of sacrifice, a male tvitliout blemish—no animal was allowed to be offered that had any deformity or defect. Among the Egyptians, a minute inspection was made by the priest, and the bullock having been declared perfect, a certificate to that eft'ect being fastened to its horns with wax, was pealed with his ring, and no other miglit be sul)slituted. A similar processor e.xamining the condition of the beasts brought as offerings, seems to have been adopted by the priests in Israel (.John 6 : 27). at the door of the tabernacle—wliere-slood the altar of burnt oll'oring ( Kxodus 10 : CHAPTER II. Ver. 1-16. The Meat Offerings. 1. when any -will otn-r a meat ol Terlng-or gift—distinguishing a bloodless from a bloody sacrifice. The word " meat," however, is improper, as its meaning as now used Is difi Vrent from that attached at the date of our English translation. It was then applied not to "flesli," but " food," generally, and here it is applied to the fiour of wheat,. The meat offerings were intended as a thankful acknowledgment for the l)ounty of Providence; and hence, although meat offerings accompanied some of the appointed sacrifices, those here des(cribed being voluntary oblations, were offered alone, pour oil upon it—oil was used as butter Is with us—symbolically It meant the influences of the Spirit, of which oil was the emblem, as incense was of prayer. 2. shall burn the memorial—rather " for a memorial," I. ('., a part of it. 3. the remnant of the meat olfering shall be Aaron's and Ills sons'—The circumstance of a portion of it lieing appropriated to the use of the priests distinguishes this from a burnt offering. They alone were to partake of it within the sacred precincts, as among " tlic most holy things." 4. Ifthou bring an oblation of a meat oflfering baken in the oven—general ly a circular hole excuviited in the floor, from one to five feet deep ; the sides of which are covered with hardened plaster, on which cakes are baked of the form and thickness of pancakes. (.Si-e on (Jenesis IS: (!.) The shape of Eastern ovens vai les (considerably according to tho nomadic or settled habits of the people. 3. baken In a pan—a thtn plate, generally of copper or Iron, placed on a slow fire, similar to what tlie (country people In Scotland called a "girdle" for iiulcing oat-meal cakes, 0. part It In pieces, and pour oil thereon—pouring oil on bread is a common practice among Eastern people, who are fond of broken bncad dIppiMl in oil, butter iind milk—oil only xvas n.se(l In the meat oHi ri ngs, and probably lor a symbolic rea.son.
(i), and every other place was forbidden, under the liiglu'st penalty (ch. 17: 4). 4. sliall put his hand upon the head —This was a significant act which implied not only tliat the offerer devoted (he animal to (iod, but that he confessed his cons(!lousness of sin, and prayed that liis guilt and its punishment might be transferred to the victim, and It shall be— ratlicr, "that it may be an acci ptal)lo ntonenient. ' .'>. he xltall kill the bullock—The animal should l)e killed by tlie offerer, not by tlie priest, for it was not his duly in case of voluntary sacrifices ; in later times, however, the <)tll<^e was generally performed by Ijcvllos. before tlie Lord—on the spot where the hands had been laid upon tlie animal's head, on the north sidcof llieallur. prinkle tlie blood—This was to be done by the; priests. The l>lood being (considered the life, the effusion of It was the essential part of the sacrifice, and the sprinkling of It —the application of the atonement^—which made Mie person and services of the offerer acccplalile to (Jod. The skin having been stripped off, and the canvass cut up, the various pieces were disposed on the altar In tlie manner best ealcula Jed to lacllltati' Iht ir being I'onsunied by fho
It is evident tliat these meat olferings were previously prepared by tlie offerer, and when brought, the priest was to take it from liis bands and liuiii a portion on fho allar 11. ye aliall liiirn no leaven, nor any lioney, in au> fire. 8. tlie fatthat alioul t he kidneys especially, wlih h is {called "suet." U. but his inwards and IiIn legs shall he wash In water, Ac.—Tills part of the ceremony was symbolical of the inward purity, and the holy walk, that 7-t
Ths Peace Offering of Ike Herd. LEVITICUS III, IV. Sin Offering for (he Priat, oflferlng of the Lord —Nothing sweet or sour waste be pounds and upwards. This species Is by far the most na« . merous in Arabia, Syria, and Palestine, and, forming probably a large portion in the fiocks of the Israelites, seems to have been the kind that usually bled on the Jewish altars. The extraordinary size and deliciousnesa of their tails give additional importance to this law. To command by an express law the tail of a British sneep lo offered. In the warm climates of the East leavened bread soon spoils, and hence It was regarded as the emblem of hypocrisy or corruption. Some, however, tiiink tliat the chief reason of the prohibition was that leaven and honey were used in tlie idolatrous rites of tlie heathen, la. tlie oblation of the first-fnilts—voluntary otlerings made by individuals out of their Increase, and leaven and honey miglit be used with these (ch. 23. 17 ; Numbers 15. be ottered in sacriflce to God, might well surprise us; but the wonder ceases, when we are told of those broad-tailed Eastern sheep, and of the extreme delicacy of that part which was so particularly specified in the statute. [Paxton.] 1!J. If his offering be a goat—Whcttier this or any of the other two animals were chosen, the same general directions were to be followed in the ceremony of ottering. 17. ye eat neither fat nor blood—Tlie details given above distinctly define the fat in animals which was not to be eaten, so that all the rest, whatever adhered to other parts, or was Intermixed with them, might be used. The proiiibition of blood rested on a different foundation, being, intended to preserve their reverence for the Messiali, who was to shed His blood as an atoning sacrifice for the sius of the world. [Brown.]
20). Though presented at the altar, they were not consumed, but assigned by God for the use of the priests. 13. every . . . meat oflferlng shalt tliou season with salt The same reasons which led to the prohibition of leaven, recommended tlie use of salt—if the one soon putrefies, the other possesses a strongly preservative property, and hence it became an emblem of incorruption and purity, as well as of a perpetual covenant—a perfect reconciliation and lasting friendship. No injunction in tlie whole law was more sacredly observed than this application of salt; for besides other uses of it, tliat will be noticed elsewhere, it had a typical meaning referred to b our Lord concerning tlie ett'ect of the gospel on those who embrace
It (Mark 9. -19, 50); as when plentifully applied it preserves meat from spoiling, so will the gospel keep men frorn being corrupted l)y sin. And as salt was indispunsal)le to render sacrilices acceptable to God, so the Gospel brouglit home to tlie liearts of men by the Holy Ghost, is indispcnsablj' requisite to tlieir offering up of themselves living sacrifices. [Brown.] 14. a meat offering of thy flrst-frutts—From tlie mention of green ears, this seems to have been a voluntary offering before tlie harvest—tlie ears being prepared in the favourite way of Eastern peo-
CHAPTER IV.
Ver. 1,2. Sin Offering of Ignorance. 3. If a soul sliall sin througli Ignorance against any of tlie commandments of the Lord—a soul—an individual. All sins may be considered, in a certain sense, as committed " through Ignorance," error, or misapprehension of one"8 true interests. The sins, however, referred to in this law were unintentional violations of the ceremonial laws,— breaches made through haste, or inadvertency of some negative precepts, which, if done knowingly and wilfully, would Ijave involved a capital punishment, do against any of them—To bring out the meaning, it is necessary to supply, "he shall bring a sin offering." ple, l)y parching them at the fire, and then beating tliem out for use. It was designed to be an early tribute of pious thankfulness for the earth's increase, a"ad it was offered according to tlie usual directions.
CHAPTER III.
3-35. Sin Offering for the Priest. 3. If the priest that Is anointed do sin—i. e., the high priest, in whom, considering his cliaracter as typical mediator, aud his exalted ofiice, the people had the deepest interest ; and wliose transgression of any part of tlie Divine law, there-
Ver. 1-17. The Peace Offering of the Herd. 1. if Ills oblation be a sacriflce of peace oflering, &c. "peace" being used in Scripture to denote prosperity and happiness generally, a peace offering was a voluntary tribute of gratitude for health or other benefits. In this view it was eucharistic, being a token of thanksgiving for benefits Ulready received, or it was sometimes votive, presented in prayer for benefits wished for in future, of the herd—This kind of offering being of a festive character, either male or female, if without blemish, might be used, as both of them were equally good for food, and, if the circumstances of the offerer allowed It, it might be a calf. 2. he shall lay his hand upon the liead of his offering —Having performed tills significant act, he killed it before the door of the tabernacle, and the priests sprinkled the blood round about upon the altar. 3. he shall offer of the sacrifice of the peace offering—The peace offering differed from the oblations formerly mentioned in tills respect: that while the burnt offering was wholly consumed on the altar, and the free-will offering was partly consumed and partly assigned to the priests ; in this offering the fat alone was burnt, only a small part was allotted to the priests, while the rest was granted to the offerer and his friends, thus forming a sacred feast of which the Lord, His priests and people conjointly partook, and which was symbolical of the spiritual feast, the sacred communion which, through Christ, the great peace offering, believers enjoy. (See further on chs. 19., 22.) the fat that covereth the Inwards—t. e., the web-work that presents itself first to the eye on opening the belly of a cow. the fat . . . npon the Inwards—adhering to the intestines, but easily removable from them; or, according to some, that which was next the ventricle. 4-11. the two kidneys ... of the Hock . . . the whole rump—There fore, whether done unconsciously or heedlessly, was a very serious offence, both as regarded himself individually, and the influence of his example. He Is the person principally meant, though the common order of the priesthood was included, accorfling to tlie sin of the people i. e., bring guilt on the people. He was to take a young bullock (the age and sex being expressly mentioned), and having killed it according to the form prescribed for tlie burnt offerings, he was to take it into the holy place, and sprinkle the atoning blood seven times before the veil, and tip with the crimson fluid the horns of the golden altar of incense, on his way to the court of the priests,—a solemn ceremonial appointed only for very grave and heinous offences, ^nd which betokened thathia sin, though done in ignorance, had vitiated all his services; nor could any official duty he engaged in be beneficial either tohimself or the people, unless it were atoned for by blood. 11. the skin of the bullock, and all his flesh—In ordinary circumstances, these were perquisites of the priests. But in the expiation necessary for a sin of the high priest's, after the fat of the sacriflce was offered on the altar, the carcass was carried without the camp, in order that the total combustion of it in the place of ashes might the more strikingly Indicate the enormity of the transgression, and the horror with which he regarded It (cf. Hebrews 13. 12, 13). 13. If the whole congregation of Israel sin through Ignorance—In consequence of some culpable neglect or misapprehension of the law.thfi people might contract national guilt, and national expiation was necessary. The same sacriflce was to be offered as In the former case, but with this difference in the ceremonial, that the elders or heads of the tribes, as repre» senting the people, and being the principal aggressors in misleading the congregation, laid their hands on the head of the victim. The priest then took the blood into the holy place, where, after dipping his finger in it sevea 75
Is, In Eastern countries, a species of sheep the tails of which are not less than four feet and a half in length. These tails are of a substance between fat and marrow. A sheep of this kind weighs sixty or seventy English IKiUuds weight, of which the tail usually weighs fifteen
Trespass Offering for Stvearing. LEVITICUS V, VI. LavB of Ihe Burnt Offering, go through certain observances. 6-14. he shall bring his trespass o4fering unto the Lord for his sins which he hath sinned—A trespass offering differed from a sin olfering in the following respects—that it was appointed for persons who had either done evil unwittingly, or wsr<» in doubt as to their own criminally; or felt themselves in such a special situation as required sacrifices of that kind. [Brown.] The trespass ottering appointed in such case.s was a female lamb or kid; if unable to make such an offering, he might bring a pair of turtle-doves or two young pigeons,—the one to be ottered for a sin ottering, the other fora burntottering; or if even Wai was beyond his ability, the law would be satisfied with the tenth part of an ephah of fine flour without oil or frankincense. 15, IB. siu tikrough ignorance, in tlic holy things of the Lord. &c. —This is a case of sacrilege committed ignorantly, either in not paying the full dueof tithes, first-fruits, and similar tribute in eating of meats, which belonged to the priests alone,—or he was required, along with the restitution in money, the amount of which was to be determined by the priest, to offer a ram for a trespass offering, as soon as he came to the knowledge of his involuntary fraud. H-19. Ifa soul siu . . . thonglk he wist It not, yet he is guilty —This also refers to holy things, and it ditt'ers from the preceding in being one of the doubtful cases, i. e., where conscience suspects,- though the understanding be in doubt whether criminality or sin has been committed. The Jewish rabbis give as an example, the case of a person w'ho, knowing that "the fat of the inwards" is not to be eaten, religiously abstained from the use of it ; but should a dish happen to have been at table in which he liad reason to suspect some portion of that meat was intermingled, and he had, inadvertently, partaken of that unlawful viand, he was bound to bring a ram as a trespass ottering. These provisions were all designed to impress the conscience with the sense of responsibility to God, and keep alive on the hearts of the people a salutary fear of doing any secret wrong. times, he sprinkled the drops seven times before tlie veil, —this done, he returned to the court of llie priests, and ascending the altar, put some portion upon its horns; then he poured it out at the foot of the altar. The fat was the only part of the animal which was ottered on the altar for the carcass, with its appurtenances and oltals, ^j'as carried without the camp, into the place where the ashes ireie deposited, and there consumed with tire. H-i-'^G, When a rwler liath sinned, and done somewhat througli ignorance against any of the coinniandluents—Whatever was the form of government, the king, judge, or subordinate, was the party concerned in tliis law. The trespass of such a civil functionary being less serious in its character and consequences than that ei tlier of the high priest or the congregation, a sin ottering of Inferior value was required—"a kid of the goats;" and neither was the blood carried into the sanctuary, but applied only to the altar of burnt ot Tering, nor was tlie carcass taken without the camp, it was eaten by the priestsin-waiting. 37-34. if any one of tlie common people gin through Ignorance—In this case the expiatory otlering appointed was a female kid, or a ewe lamb without blemisli ; and the ceremonies were exactly the same as those observed in the case of the ofl'ending ruler. In these two latter instances, the blood of the sin ottering v.'as applied to the altar of burnt olfering—the place where bloody sacrifices were appointed to be immolated. But thy transgression of a high priest, or of the whole congregation, entailing a general taint on the ritual of the ta'oernacle, and vitiating its .services, required a further oxpiation ; and therefore, in these cases, the blood of the sin ottering was applied to the altar of incense. 35. it shall be forgiven him—None of these sacrifices possessed an.v intrinsic value sufficient to fi'ce the conscience of the sinner from the pollution of guilt, or to obtain his pardun from God; but they gave a formal deliverance from a secular penalty (Hebrews 9. 13, H); and they were figurative representations of the full and perfect sin offering which was to be made by Christ.
CHAPTER VI.
CHAPTEE V.
Ver. 1-7. Trespass Offering for Sins Done Wittingly. 'Z. If a soul sin, and commit a ti-espasa against the Lord—This law the record of which should have been joined with the previous chapter, was given concerning things stolen, fraudulently gotten, or wrongfully kept. The otfender was enjoined to make restitution of the articles to the rightful owner, along with a Ver. 1. Trespass Offerings for Concf;aling KnowI,EDGE. 1. if a soul . . . hear the voice of swearing—or, according to some, "the words of adjuration." A proclamation was issued calling any one who could give information, to come before the court and Ijcar testimony to the guilt of a criminal, and the manner in whicli witnesses were interrogated in the .Jewish coui ts of justice was not by swearing them directly, but adjuring thorn l)y reading tiie words of an oath: "the voice of swearing." The ottence, then, for the expiation of whlcli this law provides, was that of a person who neglected or .avoided the opportunity of lodging the information which it was in his power to communicate. fifth part out of his own possessions. But it was not enough thus to rejialr the Injury done to a neighbour and to .society; he was required to bring a trespass olfering, as a token of sorrow and penitence for having hurt the cause of religion and of Go<l. That trespass ofl'ering was a rani without blemish, which was to be made on tjie altar of burnt ott'erings, and the llesh belonged to the priests. Tills penalty was equivalent to a mitigated line, but being associated with a sacred duty, the form in which the line was Inflicted served the Important purpo.se of rousing attention to the claims and reviving a sense of responsibility to (iod.
2,3. Touching any Tiiimg Unclean. 2. if a soul touch any unclean thing—A person who, unknown to himself at the time, came in contact with an.v tiling unclean, and either neglected the requisite ceremonies of puriflcation, or engiiged In the services of religionwhile under tlie taint of cer"^jnonial defilement, niiglit be afterwards convinced tliat hs had committed an ottence.
S-I'!. TiiF, Law of ruv. Burnt Offering. «. Command Aiiroik anil Ills sons, siiying, This . . . law of the burnt ofl'ering—In this passage Moses received Instructions to be delivered to the priests respecting their official duties, and first the burnt offering— //eftrej;,', "a sacrifice, which went up In smoke." The dail.v service consisted of two lambs, one ottered In the morning at sunrise, the other In the evening, wlien the da.v began to decline. Bolli of them w<u-e consumed on the altar by means of a blow lire, before which tlie pieces of the sacrifice were so placedthat they fed It all night. At all events, the observance of this dail.v sacrifice on the altar of burnt olfering was a dally exiiresslon of national repentance and faith. Tlie lire tluit consumed these .sacritices had been kindled from heaven at the con.secralloii of I he taliernaclo, and to keep It from being extinguished, and the .sacritlceu from being burned with common fire, strict lnjun<'llon» are here given respecting not only the removal of lUe
4-19. Fob SWICAHING. 4. if a soul swear—a rash oat h, without duly considering the nature an<l consequences of the oath, perhiips Inconsiderately binding himself to do anything wrong, or neglected to perlbrm a vow to do something good. In all sucli cases a iierson might have t ransgres.sod one of the Divine <-oiiimaiidments anwittlngly, and have been afterwards brouglit to a tsenso of his delinquency. 5. it shall I>c, when he vhnll be guilty , . . that he shall canfexs that lie hatit slniied in tliat thing—make a voluntary acknowledgment of his sin from the iinpu!s<! of his own conscience, and before it come to tlie knowledge of the world. A jirevious discovery might have subjected lilm to some degree of punishment from which his spontaneous coiifesslon released him, but still ho was considered gullt.v of trespass, lo explute which ne wa« obliged by the ceremonial law to Lav) of the Trespass Offering. LEVITICUS VII, VIII. Oumecration of Aaron and his Sona. common at feasts. 15-17. the flesh of the sacrifice of his pence offerings . . . shall be eaten the same day that it is offered-The flesh of the sacrifices was eaten on the day of the offering or on the day following. But If any part of it remained till the third day, it wasj instead of being made use of, to be burned with fire. In the East, butcher-meat is generally eaten the day it is killed, and ashes, bat the approaching near to the fire-place in garments tliat were not officially " holy."
The Law of the Meat Offering. 14. thl» Is tlie law of tlie meat offerlMg—Though this was a provision for the priests and their I'amilies, it was to be regarded as "most holy;" and the way in which it was prepared was, ou any meat offerings being presented, the priest carried them to the altar, and taking a handful from each of them as an oblation, salted and burnt it on the altar ; the residue became the property of the priests, and was the food of those whose duty it was to attend on the service. They themselves as well as the vessels from which they ate were typically holy, and they were not at liberty to partake of the meat offering while they laboured under any ceremonial defilement. it is rarely kept a second day, so tliatas a prohibition was issued against any of the fiesh in the peace offerings being used on the third day, it has been thought, not witliout reason, that this injunction must have been given to prevent a superstitious notion arising that there was some virtue or holiness belonging to it. 18. If any of tho flesh of the sacrifice . . . be eaten at all on tite third day, It shall not be accepted, neither . . , iiiipnted— 19-23. The High Priest's Meat Offering. 30. This the sacrifice will not be acceptable to God nor protitable to him tliat offers it. 30. cut off from his people—j. e., excluded from the privileges of an Israelite—lie under a sentence of excommunication. 31. abominable unclear thing— Some copies of the Bible read, "any reptile." 33-37. Ye shall eat no manner of fat—See on ch. 3. 17. is the oiferliig of Aaron, and of Ills sons—The dally meat offering of the high priest; for though his sons are mentioned along with him, it was probably only those of his descendants who succeeded him in that high oflice that are meant. It was to be offered one half of it in the morning, and the other half in the evening—being daily
28-38. The Priests' Portion. 39. He tliat offereth the sacrifice of his peace offerings unto the Lord—la order to show that the sacrifice was voluntary, the offerer was required to bring it with his own hands to the priest. The breast having been waved to and fro in a solemn manner as devoted to God, was made over to the priests laid by tlie ministering priest on the altar of burnt offering, where, being dedicated to God, it was wholly consumed. This was designed to keep him and the other attendant priests in constant remembrance, that though they were typically expiating the sins of the people, their own persons and services could meet with acceptance only through faith, which required to be daily nourished and strengthened from above. it was assigned to the use of their order generally, but the right shoulder was the perquisite of the officiating priest. 35-38. This is the portion of the anointing of Aaron—These ver.ses contain a general summing up of the laws which regulate the privileges and duties of the priests. The word "anointing" Is often used as synonymous with "office" or "dignity." So that the "portion of the anointing of Aaron" probably means the provision made for the maintenance of the high priest, and the numerous body of functionaries which composed' the sacerdotal order, in the day when he presented them to minister unto the Lord, &c. i. e., from the day they approached the Lord in the duties of their ministry.
21-30. The Law of the Sin Offering. 35. Tlils is the law of the sin offering—It was slain, and the fat and inwards, after being washed and salted, were burnt upon the altar. But the rest of the carcass belonged to the official lag priest. He and his family might feast upon it only, however, within the precincts of the tabernacle; and none else were allowed to partake of it but the members of a priestly family—and not even they, if under any ceremonial defilement. The fiesh on all occasions was boiled or sodden, with the exception of the paschal lamb, which was roasted; and if an earthen vessel had been nsed, it being porous, and likely to imbibe some of the liquid particles, it was to be broken; if a metallic pan had been used it was to be scoured and washed with the greatest care, not because the vessels had been defiled, but the reverse—because the fiesh of the sin offering having been boiled in them, those vessels were now too sacred
CHAPTER VIII.
Ver. 1-36. Moses Consecrateth Aaron and his Sons. 3. Take Aaron and his gong—The consecration of Aaroa and his sons had been ordered long before (Exodus 21).), but it is now described with all the details of the ceremonial, as it was gone through after the tabernacle was completed, and the regulations for the various sacrifices enacted. 3-5. gather thou all the congreg.-ition together, &c.—It was manifestly expedient for the Israelfor ordinary use. The design of all these minute ceremonies was to Impress the minds, both of priests and people, with a sense of the evil nature of sin, and the care they should take to prevent the least taint of its impuriitish people to be satisfied that Aaron's appointment to the high dignity of the priesthood was not a personal intrusion, nor a family arrangement between him and Moses; and nothing, therefore, could be a more prudent or necessary measure, for impressing a profound conviction of the Divine origin and authority of the priestly Institution, than to summon a general assembly of the people, and in their presence perform the solemn ceremonies of inauguration, which had been prescribed by Divine authority. 0. Moses . . . washed them with water—At consecration they were subjected to entire ablution, though on ordinary occasions they were required, before entering on their duties, only to wash their hands and feet. This symbolical ablution was designed to teach them the necessity of Inwanl jnirity, and the imperative obligation on those who bore the vessels and conducted the services of the sanctuary to be holy. 7-9. he put upon him the coat, and girded Ikim with the girdle—The splendour of the official vostnienls, together with the gorgeous tiara of the high prii st, was intended, doubtless. In the first Instmce, to produce in the minds of the people a high respect for the luiiiisti'rs of ties clinging to them.
CHAPTER VII.
Ver. 1-27. The Law ok the Trespass Offering. 1. Ijtkewtse this Is the law of the trespass oiferlng;—This chapter is a continuation of the laws that were to regulate the duty of the priests respecting the trespass offerings. The same regulations obtained in this case as in the burnt offerings—part was to be consumed on the altar, while the other part was a perquisite of the priests—some fell exclusively to the officiating minister, and was the fee for his services; others were the common share of all the priestly order, who lived upon them as their provision, .•xnd whose meetings at a common table would tend to promote brotherly harmony and friendship. 8. the priest shall have to himself the skin of the burnt offering which he hath oflered—All the flesh and the fat of the burnt offerings being consumed, nothing remained to the priest but the skin. It ha.s been thought that this was a patriarchal usage. Incorporated with the Mosaic law, and that the right of the sacrlrtcer to the skin of the victim was transmitted from the example of Adam (see on Genesis <3. 21). 11-14. this Is the law of the sacrlreligion; and In the next, from the predominant use of linen, to Inculcate upon Aaron and his sons the duty of maintaining unspotted righteousness in their charactem and lives. 10-13. took the anointing oil, &c.—which was designed to Intimate, that persons who acted aa flce of peale ofl Terlngs — Besides the usual accompaniments of other sacrifices, leavened bread was offered with the peace off'erlnga, as a tbanksglvlDg, such bread being The Priests' Entry into Office. LEVITICUS IX, X. Nadab and Abihxi Burnt. the ascent was by a gentle slope (Exodus 20.28). 23. nioses and Aaron went into the tabernacle—Moses, according to the Divine Instructions he had received, accompanied Aaron and his sons to initiate them into their sacred duties. Their previous occupations ha<l detained them at the altar, apd they now entered in company into the sacred edifice to bear the blood of the offerings within the sanctuary, the glory of the Lord appeared unto all the people—perhaps in a resplendent effulgence above the tabernacle as a fresh token of the Divine acceptance of that newly-established seat of His worship. 84:. there came a Are out from . . . the Lord —A flame emanating from that resplendent light that filled the holy place flashed upon the brazen altar and kindled the sacrifices. This miraculous flre—for the descent of which the people had probably been prepared, and which the priests were enjoined never to let go out (ch. 6. 13)—was a sign, not only of the acceptance of the offerings and of the establishment of Aaron's authority, but of God's actual residence In that chosen dwellingplace. The moment the solemn though welcome speoleaders in the solemn services of worship should have the unction of the Holy One both In His gifts and graces. 14-17. brought the bollock for the sin offering, &c. A timely expression of their sense of unworthlness— uublic and solemn confession of their personal sins, and a transference of their guilt to the typical victim. 18-31. brought the ram, <&c.—as a token of their entire dedication to the service of God. itii~30. brought the other ram, &c.—After the sin offering and burnt offering had been presented on their behalf, this was their peace offering, by which they declared the pleasui-e which they felt in entering upon the service of God, and being brought into close communion with him as the ministers of His sanctuary, together with their confident reliance on His grace to help them in all their sacred duties. 33. ye shall not go out of the door of the tabernacle of the congregation, &c.—Aft€r all these preliminaries, they had still to undergo a week's probation in tlie court of the tabernacle before they obtained permission to enter Into the interior of the sacred building. During the whole of that period the same sacrificial rites were observed as on the first day, and they were expressly admonished that the smallest breach of any of the appointed observances would lead to the certain forfeiture of their lives.. tiicle was seen, a simultaneous shout of joy and gratitude burst from the assembled congregation, and in the attitude of profoundest reverence they worshipped "a present Deity."
CHAPTER IX.
CHAPTER X.
Ver. 1-20. Nadab and Abihu Burnt. 1. the sons of Aaron, &c.—If tills incident occurred at the solemn period of the consecrating and dedicating the altar, these young men assumed an oftlce which had been committed to Moses ; or if it were some time after, it was an encroachment on duties which devolved on their father alone as the higli priest. But the oflence was of a far more aggravated nature than such a mere Informality would imply.
Ver. 1-24. The Triests' Entry into Office. 1, 2. Moses called . . , Take thee a young calf for a sin offering—The directions in these sacred things were still given by Moses, the circumstances being extraordinary. But lie was only the medium of communicating the Divine will to the newly-made priests. The first of their official acts was the sacrifice of anotlier sin ollering to atone for the defects of the inauguration services; and yet tliat sacrifice did not consist of a bullock—the sacri-
It consisted not only in their venturing unauthorized to perform the incense service,—the highest and most solemn of Uie priestly oflices,—not only in their engaging together in a work, which was the duty only of one, l)ut hntlieir presnming to Intrude into the holy of holies, to which access was denied to all but the high priest a' me. In this i-espect, "they offered strange flre before the Lord;" they were guilty of a presumptuous and unwarranted Intrusion into a sacred of Hce which did not belong to them. But their ofi'ence was more aggravated still; for instead of taking the flre which was put into their censers from tlie brazen altiir, they seem to have been content with coinniou fire, and thus perpetrated an act, which considering the descent of the miraculous flre they had so recently witnessed, and the solemn obligation under which they were laid to make use of that which was specially appropriated to the service of the altars, they betrayed a carelessness, an Irreverence, a want of faith, most surprising and lamentable, A precedent of such evil fice appointed for some particular transgression; but of a calf, perhaps, not without a significant reference to Aaron's sin in the golden calf. Then followed a burnt offering, expressive of their voluntary and entire selfdevotement to the Divine service. The newly consecrated priests having done this on tlieir own account, were called to offer a sin offering and burnt offering for tlie people: ending the ceremonial by a peace offering, whicli was a sacred feast. This injunction " to make an atonement for himself and for the people" (Scptttagint, " for tliy family") at the commencement of his sacred functions, furnishes a striking evidence of the Divine origin of tlie Jewish system of worsliip. In all false or corrupt forms of religion, tlio studied policy has been to Inspire tlie people with an Idea of the sanctity of the priesthood as. In point of purity and favour with the Divinity, far above the level of other men. But among the Hebrews the priests were required to offer for the expiation of their sins as well as the huinlilest of the people. This imperfection of Aaron's priesthood, however, does not extend to tlie gospel dispensation: for our great High Priest, wlio has entered for us into " tlie true tabernacle," " knew no sin" (Hebrews 10.10, II). 8, Aaron . . . went unto tlte altar, •tnd view tlie calf of the sin ofl'ering—Whether it had been enjoined tlie first time, or It was unavoidable from the divisions of the priestly labour not being us yet coinple Uly arranged, Aaron, assisted by his sons, appears to have slnln the victims with his own hands, as well as gone through all the prescribed ritual at the altar. 17-'^I. meat off'ering . . . wave offering—It Is observable that there Is no notice taken of these In the olfcrlngs the priests made for themselves. They could not bear their own sins: and therefore. Instead of eating any part of their own sin offering, as they were at lll)erty to do In the case of the people's ol Ferlng, they had to carry the whole carcasses "without the camp and burn them with teiiilency was dangerous, and It was imperatively necessary, therefore, as well for the priests themselves as for the sacred things, that a marked expression of the Divine displeasure should bo given for doing tliat which " (Jod eoiiiniaiidcd them not." a. there went out fire from the Lord, and devoured them—rather, Uilleil them; for It appears (u. 5) that neither their bodies nor their robes were consumed. The expression, " from the Lord," Indicates that this flre Issued from the most holy place; and In the destruction of these two young jirlcsts by the Infliction of an awful judgment, the wisdom of God observed the same course, In repressing the first Instance of contempt for sacred things, as he did at the conimenceiiKMit of the (;hristlan dispensation (Acts .5. 1-11). 3. Moses snid . . . This Is It that the Lord spoke ... I will be sanctified In them that come nigh lue—"They that come iiigh me," points, In this passage, directly to the priests; and they had received repeated and solemn warnings as to the cautious and reverent manner of their approach Into the Divine presence (KxoduR I!). 22; lire." 'i'i. Aaron lifted up his hand . . . and bleitscd— The pronouncing of a benediction on the people assembled In the court was a necessary part of the high priest's
2!). 41; ch. 8. .T)). Aaron held his peace-The loss of i wo sons In so suilden and awful a manner was a calumny overwhelming to parental feelings. But the pious 1 1 '^''*^ iluty, and the formula In which It was to be given Is deiicrlbev. (Numbers 6. 2.'i-27). came down from offering— The altar wus elevated above the level of the floor, and 78
Indulged lu no vehomeut ebullition of complaint, u»d
Beauts that vw/y LEVITICUS XI. and may not he Eatm. gave vent to no murmur of discontent, but submitted In as to fall into their Idolatries, or be contaminated with their vices : in short, to keep them a disl inct and peculiar people. To this purpose, no dlH'erenee of creed, no system of polity, no diversity of language or manner, was so subservient as a distinction of meats founded on religion
Bllenl resignation to what he saw was "the righteous Judgment of God." *, 5. Moses called Mlsliael and Elzaplian—The removal of the two corpses for burial Without the camp would spread,the painful intelligence Hmongst all the congregation. The interment of tlie and hence the Jews, who were tauglit by education to ablior many articles of food freely partaken of by other people, never, even at periods of great degeneracy, could amalgamate with the nations anioni;st wliicli they were dispersed. But although tiiis was Die principal foundation of these laws, dietetic reasons ailso Iwid weight; for there is no doubt that the fiesh of n\any of the animals here ranked as unclean, is every wliere, Init especially in warm climates, less wholesome and adapted for food than those which are allowed to be* eaten. These laws, therefore, being subservient to sanitary as well as I'eligious ends, were addressed both to Moses and Aaron. 3-7. -Whatsoever parteth the hoof, and ig cloven-footed ond cheweth the cud—Ruminating animals by the peculiar structure of their stomaclis digest their food more fully than others. It is found that in the act of chewing the cud, a large portion of the poisonous properties of noxious plants eaten by them, passes off by the salivary glands. This power of secreting the poisonous priestly vestments along with' them, was a sign of their being polluted by the sin of their irreligious wearers ; aud the remembrance of so appalling a judgment could not toll to strike a salutary fear into the liearts botli of priests and people. 6. uncover not your heads—They wlio were ordered to carry out the two bodies, being engaged Intheir sacred duties were forbidden to remove their turbans, Id conformity with the usual customs of mourning; and the prohibition, " neither rend your garments," was in all probability, confined also to their official costume. For at other times the priests wore the ordinary dress of tlieir countrymen, and, in common with their families, miglit Indulge their private feelings by the usual signs or expressions of grief. 8-11. Do not drink wine nor strong drink—This prohibition, and the accompanying admonitions, following Immediately the occurrence of so fatal a catastrophe, has given rise to an opinion entertained by many, that the two unhappy priests were under the influence of Intoxication when they committed the offence Which was expiated only by their lives. But such an ett'ects of vegetables, is said to be particularly i-emarkablo in cows and goats, whose mouths are often sore, and sometimes bleed, in consequence. Their flesh is therefore in a better state for food, as it containsmore of the nutritious juices, and is more easily digested in the human stomach, and is consequently more easily assimilated. Animals which do not chew the cud, convert their food less perfectly; their flesh is tlierefore unwholesome, from the gross animal juices with which they abound, and Is apt to produce scorbutic and scrofulous disorders. But the animals that may be eaten are those which "part the hoof as well as chew the cud," and this is another means of freeing the flesh of the animal from noxious substances. "In the case of animals with parted hoofs, when feeding in unfavourable situations a prodigious iamount of foetid matter is discharged, and passes oir between the toes; while animals with undivided hoofs, feeding on the same ground, become severely affected in the legs, from the poisonous plants among the pasture." [Whitlaw's Code of Health.] All experience attests this, and accordingly the use of ruminating animals, that is, which both chew the cud and part the hoof, has always obtained in most countries, tliough it was observed most carefully by the people who were favoured with the promulgation of God's law. 4. the camel—It does to a certain extent divide tlie hoof, for tlie foot consists of two large p.arts, but tlie division is not complete; the toes rest upon an elastic pad on which the animal goes; as a beast of burden its llesh is tough, and an additional reason for its prohibition might be to keep the Israelites apart from the descendants of Islimael. 5. the coney—not the rabbit, for it is not found in Palestine or Arabia, but the liyrax, a little animal of the size and general shape of the rabbit, but differing from it in several essential features; it has no tail, singular long hairs bristling, like thorns, amongst the fur on its back; its feet are bare, its nails flat and round, except those on each inner toe of the hind feet, which are sharp and project like an awl. It does not burrow in the gi ound, but frequents the clefts of rocks. 6. the hare—Two siiecies of hare must have been pointed at, the Sinai hare—the hare of the desert, small and generally Itrown, the other, the hare of Palestine and Syria, about the size and appearance of that known In our own country. Neitlier the hare nor the coney are really ruminating. They only appearto be so from working the jaws on the grasses they live on. They are not cloven-footed, and besides it is said that from the great quantity of down upon them, they are very much subject to vermin—that in order to expel these, they eat poisonous plants, and if used as food while In that state, they are most deleterious. [WhjtLAW.] T. the g«lne—It is a filthy, foul-feeding animal, and It wants one of the natural provisions for purifying the system, " it cheweth not the cud ;" In hot climates in- Idea, though the presumption is in its favour, is nothing more than conjecture. 1J4-15. Moses spake unto Aaron, &.C.—This was a timely and considerate rehearsal of tlie laws that regulated the conduct of the priests. Amid the distractions of their family bereavement, Aaron and his surviving sons might have forgotten or overlooked some of their duties. 16-aO. Moses diligently sought the goat of the sin offering, and, behold, it was burnt—In a sacrifice presented, as that had been, on behalf of the people, it was the duty of the priests, as typically representing thefn and bearing their sins, to have eaten the flesh, after the blood had been sprinkled upon the altar. Instead of using it, however, for a sacred feast, tliey had burnt it without the camp; and Moses, who discovered this departure from the prescribed ritual, probably from a dread of some farther chastisements, challenged—not Aarou, whose heart was too much lacerated to bear a new cause of distress—but his two surviving sons in tlie priesthood for the great irregularity. Their father, however, who heard the charge, and by whose directions the error had been committed, hastened to give the explanation. The Import of his apology is, that all the duty pertaining to the presentation of the offering had been duly and sacredly performed, except the festive part of the observance, which privately devolved upon the priest and his fenuly; and that this had been omitted, either because hts heart was too dejected to join In the celebration of a cheerful feast, or that he supposed, from the appalling judgments that had been inflicted, the whole services of that occasion were so vitiated that he did not compile them. Aaron was decidedly in the wrong. By the express command of God, the sin of Tering was to be eaten in the holy place; and no fanciful view of expediency or propriety ought to have led him to dispense at discretion with a positive statute. The law of God was clear, and where that is the case. It Is sin to deviate a hair's breadth from the path of duty. But Moses sympathized with his deeply afflicted brother; and having pointed out the error, said no more.
CHAPTER XI.
Ver. 1-47. Beasts that may and may not be Eaten.
1. the Irfsrd spake unto Mosea and to Aaron—These laws being addressed to both the civil and ecclesiastical rulers in Israel, may serve to Indicate the twofold view that Is to be taken of them. Undoubtedly the first and strongest reason for instituting a distinction among meats, was to discourage the Israelites from sprcailing Into other countries, and from general Intercourse with the world—to prevent them acquiring familiarity with the inhabitants of the countries bordering on Canaan, so Reast» thai may LEVITICUS XI. and may not be Eulen. known to tlie Israelites, and so rendered hy.tbe Spptua!;i7>t (Deuteronomy 14. 16; Isaiah 3-1. 11): according to Parkhurst, the bittern, but not determined, tlie swanfound in great numbers in all the countries of the Levant, and frequents marshy places—the vicinity of rivers and lakes. It was held sacfed by the Egyptians, and kept tame within the precincts of heathen temples. It was probably oh this account chiefly its use. as food was prohibited. MiCHAELlS considers it the goose, the pelican —remarkable for the bag or pouch under its lower jaw which serves not only as a net to catch, but also as a receptacle of, food. It is solitary in its habits, and, like other large aquatic birds, often flies to a great distance from its favourite haunts, the gier eagle—Being here associated with waterfowl, it has been questioned whether any species of eagle is referred . to. Some think, as the original name racham denotes tenderness, affection, the halcyon or king-fisher is Intended. [Calmkt.] Others that it is the bird now called the rachami, a kind of Egyptian vulture, abundant in the streets of Cairo, and popularly called Pharaoh's fowl. It is white in colour, in size like a raven, and feeds on carrion; it is one of the foulest and filthiest birds in the world, the stork—a bird of benevolent temper, and held in the highest estimation In all Eastern countries; it was declared unclean, probably, from its feeding on serpents and other venomous dulgenoe in svi:2e's flesh is particularlj' liable to proiluee leprosy, scurvy, and various cutaneous erupti(jns. It was therefore strictly avoided by tlie Israelites, and its prohibition was further necessary to prevent their adopting many of the gi ossest idolatries practised by neiglibouring nations. 9. Tliese stiall ye eat . . . wliatsoever liatU fills and scales—"Tlie fins and scales are the means by which the excrescences of fisli are carried off, the same as m animals by perspiration. I have never known an instance of disease produced bv eating such fish ; but those that have no fins and scales cause, In hot climates, the most malignant disorders when eaten; in many cases they prove a mortAl poison." [Whitlaw.] 13. Whatsoever Iiath no fins nor scales, &c.—Under this classification frogs, eels, shell-flsli of all descriptions, were included as unclean, " many of the latter (shell-fish) enjoy a reputation they do not deserve, and have, when plentifully partaken of, produced effects which have led to a suspicion of their containing something of a poisonous nature." 13-19. these are tliey -n-liich ye shall have In abomination among the fowls—All birds of prey are particularly ranked in tlie class unclean; all those which feed on flesh and carrion ; no less than twenty species of birds, all probably then known, are mentioned under this category, and the inference follows that all which are not mentioned were allowed, that is, fowls which subsist on vegetable substances. From our imperfect knowledge of the natural history of Palestine, Arabia," and the contiguous countries, it is not easy to determine exactly what some of the prohibited birds are; although they must have reptiles, as well as rearing its young on the same food, the heron—the word so translated only occurs in the prohibited list of food and has been variously rendered—the crane, the plover, the woodcock, the parrot. In this great diversity of opinion nothing' certain can be affirmed regarding it, and as from the group witli which it is class-
been all well known among the people to whom these laws were given. tJie ossifrage Hebrew, bone-breaker, rendered in the Septuagint g-riffon, supposed to be the GypcBtos barbatus, the Lammer Geyer of the Swiss—a bird of the eagle or vulture species, inhabiting the higliest mountain-ranges in Western Asia as well as Europe, and pursues as its prey the chamois, ibex, or marmot, among rugged cliffs, till it drives them over a precipice— ified, it must be an aquatic bird that is meant, it may as well be the heron as any other bird, the more especially as herons abound in Egypt and in the Hauran of Palestine, the lapwing—or hoopoe—found in warm regions, a very pretty but filthy species of bird, and was considered unclean, probably from its feeding on insects, worms, and snails, the bat—the great or Ternat bat, known in the East, noted for Its voracity and fllthiness. 20. All fowls that creep, &c.—By " fowls " here are to be understood all creatures with wings, and by "going upon tlius obtaining the name of " bone-breaker." the ospray —the black eagle, among the smallest, but swiftest and strongest of its kind, the vulture—the word so rendered in our version means more probably " the kite" or "glede," and describes a varying but majestic flight, exactly that of the kite, which now darts forward with the rapidity all fours," not a restriction to animals which liave exactly four feet, because many " creeping things" have more tlinn that number. The prohibition is regarded generally m extending to insects, reptiles, and worms. 31. Yet these may ye cat of every Hying creeping thing that goetb npoii all four, which have legs above their feet Nothing short of a scientiflc description could convey more accurately the nature "of the locust after its kind." They were allowed as lawful food to the Israelites, and they are eaten by the Arabs, who fry them in olive oil ; or when sprinkled with salt, dried, smoked, and fried, they are said to taste not unlike red herrings. 26. cvt-ry beast of an arrow, now rests motionless on its expanded wings in the air: it feeds on small birds, insects, and fish, the kite—the vulture. In Egypt, and perhaps in the adjoining countries also, the kite and vulture are often seen together flying in company, or busily pursuing their foul but important oflice of devouring the carrion and relics Of putrefying flesh, which might otherwise pollute tlie atmosphere, after his klnd. e., the prohibition against eating it extended to the whole species, the raven—influding the crow, the pie. the owl—It is generally supposed the ostrich is denoted by the original word, the night-hawU—a very small bird, with wliich, from Its nocturnal habits, many superstitious Ideas were asso-. . . not cloven-footed—The prohibited animals under tlris description Include not only the beasts which have a single hoof, as horses and asses, but those also which divided the foot Into paws, as lions, tigers, Ac. 39. the weasel—rather, the mole, the mouse—fi'om Its diminutive size is placed among the reptiles instead of the quadrupeds, the tortoise—a lizard, resembling very nearly in shape, and in the hard pointed scales of the tail, the shake' ciated, the cuckoo-evidently some other bird is meant by the original term, from Its being ranged among rapacious birds. Dk. Shaw thinks it Is the safsaf; but that being a graminivorous and gregarious bird, is equally objectionable. Others think that the term the sea-mew, or some of the small spa-fowl, are Intended, the hawk— The Hebrew word Includes every variety of tlie falcon family — as the gos-hawk, the jer-hawk, the sparrowhawk, &c. Several species of hawks are found in Western Asia and Egypt, where they find Inexhaustible prey tail. 30. the ferret—the Hebrew word is thought by soma to signify tlie newt or chameleon, by others the frog, the chameleon—called by the Arabs the warral, a green lizard, the snail-a lizard which lives In the sand, and ! called by the Arabs c/iuica, of an azure colour, the mole— another species of lizard Is meant, probably the chameleon. 31-35. whosoever doth touch them, wlieii . . . dead, shall be unclean until the even—These regulations must have often caused annoyance, by suddenly requiring the exclusion of people from society, as well as the ordinances of religion. Nevertheless they were extremely
In the immense numbers of pigeons and turtle-doves that abound in those quarters. The hawk was held pre-eminently .sacred among the Egyptians; and this, besides Its rapacious disposition and gross habits, might have been a strong reason for its prohibition as an article of food to the Israelites, the little owl—or horned owl, as some render It. The common barn owl, which Is well known useful and salutary, especially as enforcing attention to cleanliness. This Is a matter of essential Importance 111 the East, where venomous reptiles often creep Into houses, and are found lurking In hox(\s, vessels, or holes In the wall ; and the carcass of one of them, or a dead mouse.
In the East. It Is the only bird of the kind here referred to, although the word la thrice mentioned In our version, cormorant—supposed to be the gull, the great €»wl— ccordtng to some, the Ibis of the Egyptians. It was wel. 80
BIRDS MENTIONED IN THE BIBLE.
The Laws and Tokens LEVITICUS XII, XIII. in Discerning Leprosy. tlan bondage. It appears that, in consequence of the'^fc hardships, there was, even after they had left Egypt, a general predisposition among the Hebrews to the contagious forms of leprosy—so that it often occurred as a consequence of various other affections of the skin. And hence all cutaneous blemishes or blains—especially such as had a tendency to terminate in leprosy—were watched with a Jealous eye from the first. [Goon's Study of Medimole, lizard, or other unclean animal, might' be inadvertently touclied by the hand, or fall on clothes, skin-bottles, or any article of common domestic use. By connect-
Ing, tlierefore, the touch of such creatures with ceremonial defilement, which required immediately to be removed, an effectual means was taken to prevent the bad effects of venom and all unclean or noxious mattei'. 47. mafce a dlflfence between tlie unclean and tl»c clean i.e., between animals used and not used for food. It is probcine.'] A swelling, a pimple, or bright spot on tlie skin, created a strong ground of suspicion of a man's being attacked by the dreaded disease, then lie shall be brouglit unto Aaron the priest, &c.—Like the Egyptian priests, the Levites united the character of physii'ian with that of the sacred office; and on the appearance of any suspicious eruptions on the skin, the person having
Blile tliat the laws contained in this chapter were not entirely new, but only gave the sanction of Divine enactment to ancient usages. Some of the prohibited animals have, on pliysiological grounds, been everywhere I'ejected by the general sense or experience of manltind, while others may have been declared unclean from their unwholesomeness in warm countries, or from some reasons, which are now imperfectly known, connected with contemporary Idolatry. these was brought before the priest—not, however, to receive medical treatment, though it is not improbable that some purifying remedies might be prescribed, but to be examined with a view to those sanitary precautions which it belonged to legislation to adopt. 3-6. tlie priest shall look on the plague in the skin of the flesh, &c.— The leprosy, as covering tlie person with a white scaly scurf, has always been accounted an oftensive blemish rather than a serious malady in the East, unless when it assumed its less common and malignant forms. When a Hebrew priest, after a careful inspection, discovered under the cutaneous blemisli the distinctive signs of contagious leprosy, the person was immediateljpronounced unclean, and is supposed to have been sent out of the camp to a lazaretto provided for that purpose. If the symptoms appeared to be doubtful, he ordered the person to be kept in domestic confinement for seven days, when he was subjected to a second examination; and if during the previous week the eruption liad subsided or appeared to be harmless, he was instantly discharged. But if tlie .eruption continued unabated and still doubtful, he was put under surveillance anotlier week ; at the end of whii h the character of the disorder never failed to manifest
CHAPTER XII.
Ver. 1-8. "Woman's Uncleanness by Ciiild-Birth. S. If a woman, &c.—The mother of a boy was ceremonially unclean for a week, at the end of which the child was circumcised (Genesis 17. 12; Romans 4. 11-13); the mother of a girl for two weeks—a stigma on tlie sex (1 Timothy 2. li, 15) for sin, which was removed by Christ; every one who came near her during that time contracted a similar defilement. After these periods, visitors miglit approach her, though she was still excluded from tlie public ordinances of religion. 6-8. tlie days of lier purifying Though the occasion was of a festive cliaracter, yet the eacriflces appointed were not a peace offering, but a burnt offering and sin offering, in order to impress tlie mind of the parent witli recollections of the origin of sin, and that the child inherited a fallen and sinful nature. The offerings were to be presented the day after the period of her separation had ended i. e., forty-first for a boy, eightyfirst for a girl, toring two turtles, &c.—(See on ch. 5. 7). This was the offering made by Mary, the mother of Jesus, and it affords an incontestable proof of the poor and humble condition of the family (Luke 2. 22-24). itself, and he was either doomed to perpetual exclusion from society, or allowed to go at large. A person wlio had thus been detained on suspicion, when at length set at liberty, was obliged to " wasii his clothes," as having been tainted by ceremonial pollution; and tlie purification through which he was required to go was, in tlie spirit of the Mosaic dispensation, symbolical of that inward purity
CHAPTEE XIII.
Ver. 1-59. The Laws and Tokens in Discern in o leprosy. 3. When a man shall have In the skin, &c.—The £act of the following rules for distinguishing the plague of leprosy being incorporated with the Hebrew code of laws, proves the existence of the odious disease among that people. But a short time, little more than a year, if so long a period had elapsed since the exodus, when symptoms of leprosy seem extensively to have appeared among them ; and as they could not be very liable to such a cutaneous disorder amid their active journeyings, and in the dry open air of Arabia, the seeds of the disorder must have been laid in Egypt, where it lias always been endemic. There is every reason to believe that this was the case: that the leprosy was not a family complaint, hereditary among the Hebrews, but that they got it from intercourse with the Egyptians, and from the unfavourable circumstances of their condition in the house of bondage. The great excitement and irritability of the skin In the hot and sandy regions of the East, produce a far greater predisposition to leprosy of all kinds than in the cooler temperature of Europe ; and cracks or blotches. Inflammations or even contusions of the skin, very often lead to these in Arabia and Palestine to some extent, but particularly In Egypt. Besides, the subjugated and distressed state of the Hebrews in the latter country, and the nature of their employment, must have rendered them very liable to this as well as to various otV ,r blemishes and mlsaffections of the skin ; In the prodr ,tlon of which tliere are no causes more active or powerful than a depressed state of body and mind, hard labour under a burning sun, the body constantly covered with the excoriating dust of brickfields, and an Impoverished diet—to all of whlcli the Israelites were exposed whilst under the Egypit was instituted to promote. 7,8. But if tlie scab spread much abroad in the skin—Tliose doubtful cases, when they assumed a malignant cliaracter, appeared in one of two forms, apparently according to the particular constitution of the skill or of the habit generally. The one was "somewhat dark" i. e., the obscure or dusky leprosy, in which the natui-al colour of the hair, which in Egypt and Palestine is black, is not changed, as is repeatedly said in the sacred code, nor is there any depression in the dusky spot, while the patches, instead of keeping stationary to their first size, are perpetually enlarging their lioimdary. The patient labouring under this form was pronounced; unclean by the Hebrew priest or physician, and hereby sentenced to a separation from his family and friends a decisive proof of Its being contagious. 9-37. if tUe< rising be white—This hkight white leprosy is the mc»fc malignant and Inveterate of all the varieties the disease exhibits, and it was marked by tlie following dlstinctiv© signs:—A glossy white and spreading scale, upon an elevated base, the elevation depressed in tlie middle. bnt without a change of colour; the black hair cn the patches participating In the whiteness, and the scaly patches themselves perpetually enlarging their boundary. Several of these characters, taken separatelj', belong toother blemishes of the skin as well ; so that none of theiu. was to be taken alone, and It was only when the whole of them concurred that tlie Jewish priest, in his c.ap«icity of physician, was to pronounce the disease a maligniuil leprosy. If it spread over the entire frame without producing any ulceration, 1 1 lost its contagious power by degrees ; or in other words, ran thnnign its course and -exhausted.
Itself. In that case, there being no Ioniser any fear of further evil, either to the individual hians»lf or to the' 8i
Tlii' Linrs a d Tolcens LEVITICUS XIV in Discei-ning Leproty. apt to breed infections vermin, which, being settled in the commmiity, t!ie patlPi t was declared clean by the priest, while the dry scales vera yet upon him, and restored to stuff, would imperceptibly gnaw it, and leave stains similar to those described by Moses. It is well known tliat the wool of sheep dying of disease, if it had not been society. If, oil the contrary, the patches ulcerated, and ^uick oi fung lus flesh sprung up in them, the purulent matter oi wh ch, if brought into contact with the skin of other persons, wouhl be taken into tlie constitution by means of absorbent vessels, the priest was at once to pronounce it an i:iveterate leprosy ; a temporary confinement was declared to be totally unnecessary, and he was regarded as unclean for life. [Dr. Good.] Other skin affecsliorn from the animal wliile living, and also skins, if not thoroughly prepared by scouring, are lial)le to the effecls described in this passage. The stains are described as of a greenish or reddish colour, according, perhaps,*to the colour or nature of the ingredients used in preparing them; for acids convert blue vegetable colours into red, and alkalies change then into green. [Bkown.] It appears, then, that the leprosy, though sometimes inflicted as a miraculous judgment (Numbers 12. 10; 2 Kings 5, 27), was a natural disease, whicli is knoM U in Eastern countions, which had a tendency toterminatein leprosy, though they were not decided symptoms when alone, were (v. 18-
2.3) "a boil," and (d. 24-28) "a hot burning" i.e., a fiery inflammation or carbuncle, and (v. 29-37) "a dry scall," when the leprosy was distinguished by being in sight deeper than the skin, and the hair became thin and yeltries still; wliile the rules prescribed by tiie Hebrew legislator for distinguishing the true character and varieties of the disease, .and which are far superior to tlie method of treatment now followed in those regions, show the Divine wisdom liy which he was guided. Doubtless the origin of the disease is owing to some latent causes in nature; and perhaps a more extended acquaintance with the archeology of Egypt, and the natural history of the adjacent countries, may confirm the opinion that (he leprosy results from noxious insects or a putrid ftumentalow. 38, 39. If a man . . . or a woman have in the skin of their flesh bright spots—This modification of the leprosy is distinguished by a dull white colour, and it is entirely a cutaneous disorder, never injuring the eon-
Btitution. It is described as not penetrating below the skin of the flesh, and as not rendering necessary an exclusion from society. It is evident, then, this common form of leprosy is not contagious, otherwise Moses wovild have prescribed as strict a quarantine in this as in the other cases. And hereby we see the great superiority of the Mosaic law, which so accurately distinguished the charaction. But whatever the origin or cause of the disease, the laws enacted by Divine authority regarding it, while they pointed in the first instance to sanitary ends, were at the same time intended, by stimulating to carelulne*8 against ceremonial defilement, to foster a spirit of religious fear and inward purity. ters of the leprosy, and preserved to societ.v the services of those who were laboring under the uncontagious forms of the disease, over the customs and regulations of Eastern countries in the present day, wliere all lepers are indiscriminately proscribed, and are avoided as unfit for free intercourse with their fellow-m n. 40, 41. bald . . . forehead bald—The falling off of the hair is another symptom which creates a suspicion of leprosy, when the CHAPTER XIV.
Ver. 1-57. The Rites and Sacrifices in Cleansing OF THE Leper. 2. law of the leper in tl»c day of hia cleansing—Though quite convalescent, a leper was not allowed to return to society immediately and at his own baldness commences in the back part of the head. But itwas not of itself a decisive sign unless when taken in connection with other tokens; a "sore of a reddish wliite colour ;" and the Hebrews as well as other Orientals were accustomed to distinguish between the forehead baldness, which miglit be natural, and that baldness which might be t!ie consequence of disease. 4.5. the leper in whom the |,]ague is. his elotlies shall be rent, <?cc.—The person wlio was declared afrected with the leprosy forthwith exhibited all the tokens of suffering from a heavjcalamity. Rending garments and uncovering the head were common signs of mourning. As to "the putting a covering upon the upper lip," that means either wearing a moustache, as the Hebrews used to sh.ave the upper lip [Cai,- MET], or simply keeping a hand over it. All these external marks of grief wore Intended to proclaim. In addition to his own exclamation "unclean!" that the person was a leper, whose company every one must shun. 4fl. he shall dwell alone ; without the camp—in a laz.aretto by I.Mnself, or associated with other lepers (2 Kings 7. 3, 8). 47-51>, Tlie garment . . . tlnat the . . . leprosy is in—It will. The malignant character of his disease rendered t.'>e greatest precautions necessary to liis re-admission amongst the people. One of the priests most skilled in the diagnostics of disease [Gkotius], being deputed toftt,- tend such outcasts, the restored leper conipeeied before tills oflicial, and when alter examination a certificate of health was given, the ceremonies here described were forthwith observed outside the camp. 4. two bii-ds—?»^, sparrows. The Sepiuagint, however, renders the expression "little birds;" and it is evident that it is to be taken in this generic sense from their being specified as "clean —a condition which would have been altogether superfluous to mention in reference to sparrows. In all tlie ollerings prescribed in the law, Moses ordered only common and accessible birds; and lienpe we may presume that he points here to such birds as sparrows or pigeons, as in the desert it might have been very dil Uciilt to procure wild birds alive, cedar wood, and scarlet, aikd liys Kop—The cedar hero meant was certainly not the famous tree of lA'banon, and It is generally supposed to have been the juniper, as several varieties of that shrub are found growing abundantly in the clefts and crevices of the Hlnaitlc mountains. A stick of this shrub was l)ound to a bunch of hyssop by a scarlet riblion, and the living bird was to be so attached to it, that when they dipped the branches in the water, the t:iil of the bird might al.so be moistened, but not tlio head nor the wings, that It might not he Impeded in its flight when is well known that infectious diseases—such as scarlet fever, measles, the plague—are latently imbibed and carried by the clothes, liut the language of this passage clearly Indicates a disease to which clothes themselves were subject, and which was followed by eflccts on them analogous to those which malignant leprosy produces on the human body—for similar regulations were made for the rigid insi)ection of suspected garmen's by a priest as for ttie examination of a leprous person. It has long been conjectured, and recently ascertained by the use of a lens, that the leprous condition of swine is produced by myriads of minute insi'cts engendered in theirskln; and regnriling let loose. 5. titc priest shall command tlint one of tlie birds be killed . . . over runiking water— .\s tho blood of a single bird would not have been sullicient to immerse the body of another bird. It was nilngle<l with sjiring water to Increase the quantity necessiiry for the appointed sprinklings, which were to lie repeated all leprosy as of the same nature. His thought that this at Tords IX sulllclent rcason for the Injunction In the Mosaic law to destroy the clothes in which the disease, after careful observation, seemed to manifest Itself. (Uothes are Bomi tluies Hceij contaminated by this disease in the West seten times, denoting a complete pviriflcaf Ion. (S»>e 2 Kings 5.10; P.salm51. 2; Matthew 8.1; I.uke .'"). 1 1). Tl o living bird being then set free, in token of the leper's release from quarantine, the priest pronounced him clean; and this oflicial drclaration was made with all soleninlty, in order both that the mind of the leper might be duly Impressed with a sense of the Divine goodness, and Hiut
Indies and the southern parts of America [Wuiti.aw'h Code of IleuUU], ixnd It may be presumed that jistlie Hebrews were llvilng In the desert, where they ha.1 not the convenience of frequent changes and washing, the clothes Uijy wore, and thc Hkln mats on which they lay,would be The RiUs znd Sacrifices LEVITICUS XV. in Cleansing of (he Leper. contagion of leprous occupiers; or that the leprosy was in the house itself. It is evident that the latter was (he true state of the case, from the furniture being removed out of others might be satisfied they misiit safely hold intercourse with lilm. Sevei-al other purifications had to be gone tljrougli during a series of seven days, and the whole process had to be repeated on the seventh, ere he was allowed to re-enter tlie camp. The circumstance of a priest being employed seems to imply that instruction suitable it on the first suspicion of disease on the walls. Some have supposed that the name of leprosy was analogically applied to it by the Hebrews, as we speak of cancer in trees, when they exhibit corrosive effects similar to what the disease so named produces on the human body ; while others have pronounced it a mural efflorescence, or species of mildew on the wall, apt to be produced in very damp situations, and which was followed by effects so injurious to health, as well as to the stability of a house, particularly In warm countries, as to demand the attention of a legislator. Moses enjoined the priests to follow the same course and during the same period of time lor ascertaining the true character of this disease as in human leprosy to the newly-recovered leper would be given, and that the symbolical ceremonies used in the process of cleansing leprosy would be explained. How far tliey were then understood we cannot tell. But we can trace some instructive analogies between the leprosy and the disease of sin, and between the rites observed in the process of cleansing. leprosy and the provisions of the gospel. The chief of these analogies are, that as it was only when a leper exhibited a certain change of state that orders were given by the priest for a sacrifice, so a sinner must be in the exercise of faith and penitence ere the benefits of the gospel remedy can be enjoyed by him. The slain bird and the bird let loose are supposed to typify, the one the death and the other the resurrection of Christ ; wliile the sprinkin case of being found leprous, to remove the infected parts, or If afterwards there appeared a risk of the contagion spreading, to destroy the house altogether, and remove the materials to a distance. The stones were probably rough, unhewn stones, built up witliout cement, in the manner now frequently used in fences, and plastered over, or else laid in mortar. The oldest examples of a rchitecture are of this character. The very same thing has to be done still with houses infected with mural salt. The stones covered witli the nitrous incrustation must be removed, and if the infected wall Is suffered to remain, it must be plastered all over anew. '48-57. the priest slinll pronounce the house clean, l;ecause the plague is healed—The precautions here described show that there lings on him that had been leprous typified the requirements which led a believer to cleanse himself from all filthiness of the flesh and spirit, and to perfect his holiness in the fear of the Lord. 10-30. on the ciglith clayhe shall take two he-lambs without blemish, niid one ewe-lamb of the tlrst year witlioiit blemish—The purification of the leper was not completed till at tlie end of seven days, after the ceremonial of the birds, and during which, though permitted to come into the camp, he had to tarry abroad out of his tent, from which he came daily is great danger in warm countries from the house leprosy, which was likely to be increased by the smallness and rude architecture of the houses in the early ages of the Israelitisli history. As a house could not contract any impurity in the sight of God, the "atonement" wliith the priest was to make for it must either have a reference to the sins of its occupiers, or to the ceremonial process ap- •pointed for itA 'ouriflcation, the very same as that observed for a leprous person. This solemn declaration that It was "clean," as well as the offering made on the occasion, was admirably calculated to make known the to appear at the door of the tabernacle with the offerings required. He was presented before the Lord by the priest that made him clean. And hence it has always been reckoned amongst pious people the first duty of a patient newly restored from a long and dangerous sickness to repair to the church to offer his thanksgiving, where his body and soul, in order to be an acceptable offering, must be presented by our great Priest, whose blood alone makes any clean. The offering was to consist of tliree lambs, three tenth-deals, or decimal parts, of an ephah of fine flour (two pints = and one log {half pint) of oil (eh. 2. 1). One of the lambs was for a trespass offering, which was necessary from the inherent sin of his nature, or from his defilement of the camp by his leprosy previous to his expulsion ; and it is remarkable that the blood of the trespass offering was applied exactly in the same particular manner to the extremities of the restored leper, as that of the ram in the consecration of the priests. The parts sprinkled with this blood were then anointed witli fact, to remove apprehension from the public mind, as well as relieve tlie owner from the aching suspicion of dwelling in an infected house.
CHAPTER XV.
Ver. 1-18. Uncleanness of Men. 2. When any man hath a running issue—This chapter describes other forms of uncleanness, the nature of which is sufficiently intelligible in the text without any explanatory comment. Being the effects of licentiousness, they properly come within the notice of the legislator, and the very stringent rules here prescribed both for the sejjaration of the person diseased and for avoiding contamination from anything connected with him, were well calculated not only to prevent contagion, but to discourage the excesses of licentious indulgence. 9. what saddle ... he ridetit upon that hath the issue shall be uuclean—(See on Genesis 31. oil—a ceremony which is supposed to have borne this spiritual import; that while the blood was a token of forgivenes.s, the oil was an emblem of healing—as the blood of Christ justifies, the influence of the Spirit sanctifies. Of the other two lambs the one was to be a sin ol Tering, and the other a burnt oflfering, which had also the character of a thank offering for God's mercy in liis restoration. And this was considered to make atonement " for him;" i. e.,it removed that ceremonial pollution which had excluded him from the enjoyment of religious ordinances, just as the atonement of Christ restores all who are <;leansed through faith in his sacrifice to the privileges of the children of God. 31-3'2. If he be poor, and cannot get HO much ; then he shall take one lamb—a kind and considerate provision for an extension of the privilege to lepers of the poorer class. The blood of their smaller offering wa-s to be applied in the same process of purification, and they were as publicly and conipletel.v cleansed as those who brought a costlier offering (Acts 10. 31). 34—ts. leprosy In a house—This law was prospective, not being to come Into operation till the settlement of the Israelites In Canaan. The words, "I put the leprosy," has led many to think that this plague was a judicial infliction from heaven for the sins of the owner; wliile others do not regard It in this light, it being common in Scripture to represent God as doing that which he only permits in UIh providence to be done. Assuming It to have lieen a natural disease, a new dif Uculty ari.ses as to whether we are to consider that the house had become infectel by the .34). m. the vessel of earth titat Ite touchrth witich hath the issue sltall l)c broken—It is thought the pottery of the Israelites, like the earthenware jars in which the Egyptians kept their water, was unglazed, and consequently porous, and that it was its porousness which, rendering it extremely liable to imbibe small particles of impure matter, was the reason of the vessel touched by an unclean person being ordered to be broken. 13, 1 i. then he sliall number lo himself seven days for lilii tleansln};—Like a l('i)rous person he underwent a week s proljation, whetlier he was completely liealed, and then with the sacrifices prescribed the priest nuide an atonement for him, i. c, oll'ered the oblations necessary for the removal of his ceremonial defilement, as well as t)ie typical pardon of his sins.
19-33. Uncleann less OF Women. 19. if a %voman have an issue—Though this, like the leprosy, might be a n.ilural affection, it v.'as anciently coiisidere<l contagious, an I entailed acerenu)nlal defilement which typified a mors, IIow the Iliijh Priest mmt LEVITICUS XVI. enter into the IIo'ij Pluce. impurity. This ceremonial defilement had to be removed hy an appointed method of ceremonial expiation, and the neglect of it subjected any one to tlie guilt of defiling tiie tabernacle, and to death as the penalty of profane temerpeople. The bullock (i'. 3) and the goat" were for sin offerings, and the rams for burnt offerings. The goats, though used in different ways, constituted only one oflering. They were both presented before the Lord, and the disposal of them determined by lot, which Jewish writers have thus described : The priest, placing one of the goats on his right hand, and the other on his left, took his station by the altar, and cast into an urn two pieces of gold exactly similar, inscribed, the one with the words "for the Lord," and the other for "Azazel" (the scapegoat). After having well shaken them together, he put both his hands into the box and took up a lot in each: that in his right hand he put on the head of the goat which stood on his right, and that in his left he dropt on the other. In this manner the fate of each was decided. 11-14. Aaron shall bring tlie bullock of the sin offering which is for himself, Ac—The first part of the service was designed to solemnize his own mind, as well aa the minds of the people, by offering the sacrifices for their sins. The sin oflerings beij.g slain had the sins of the ity. 31-33. Tliiis shall ye separate the cliildreit of Israel from tlieir nncleanucss—Tlie Divine wisdom was manifested in inspiring the Israelites with a profound reverence for holy things; and nothing was more suited to this purpose than to debar from tlie tabernacle all wlio were polluted by any kind of uncleanness, ceremonial as well as natural, mental as well as physical. The better to mark out that people as his family, his sei-vants and priests, dwelling in the camp as in a holy place, consecrated by His presence and His tabernacle. He required of them complete purity, and did not allow them to come before Him when defiled, even by Involuntary or secret Impurities, as a want of respect due to His majesty. And when we bear in mind that God was training up a people to live In His presence in some measure as priests devoted to His service, we shall not consider these rules for the maintenance of personal purity either too stringent or too minute (1 Thessalonians 4. 4). ofl'erer judicially transferred to them by the imputation of his hands on their head (ch. 4.), and thus the young bullock, which was to make atonement for himself and the other priests (called his house. Psalm l;i5. 19) was killed by the hands of the high priest. While the blood of the victim was being received into a vessel, taking a censer of live co.als in his right hand, and a platter of sweet incense in his left, he, amid the solemn attention and the anxious prayers of the assembled multitude, crossed the porch and the holy place, opened the outer veil which led into the holy of holies, then the inner veil, and, standing before the ark, deposited the censer of coals on the floor, emptied the plate of incense into his hand, poured it on the burning coals, and the apartment was filled with fragrant smoke. Intended, according to Jewish writers, to prevent any presumptuous g.azer prying too curiously into the form of the mercy-seat, which was the Lord's
CHAPTER XVI.
Ver. 1-34. How the High Priest must Enter into THE Holy Place. 1. after the death of the two sons of Aaron, wlien they oifered before the Loi-d, and died—It is thought by some that this chapter has been transposed out of its right place in the sacred record, which was Immediately after tlie narrative of the deaths of Nadab and Abihu. That appalling catastrophe must have filled Aaron with painful apprehensions, lest the guilt of these two sons might be entailed on his house, or that other members of his family might share the same fate by some irregularities or defects in the discharge of their sacred functions. And, therefore, this law was established, by the due observance of whose requirements the Aaronic order would be securely maintained and accepted in the priesthood. 3. Speak unto Anron thy brother, that he come not at all times Into the holy plaee within the veil, &c.—Common priests went every day to burn incense on the golden altar into the part of the sanctuary xvilhout the veil. But none except the high priest was allowed to enter within the veil, and that only once a year with the greatest care and solemnity. This .arrangement was evidently designed to inspire .a reverence for the most holy jilace, and the precaution was necessary, at a time when the presence of God was indicated by sensible symbols, the impression of which might have been diminished or lost by daily and familiar observation. I win appear in the clond—j. c, the smoke of the Incense which the high priest l)nrnt on his yearly entrance into the most holy place: and this was the cloud which at that time covered the mercy-seat. 3, 4. Titus shall Aaron come into the holy plaee—As the duties of the great day of atonement led to the nearest and most solemn approach to God, the directions as to the proper course to be followed were minute .and special, wltlt
throne. The high priest having done this, perfumed t he sanctuary, returned to the door, took the blood of the slain bullock, and carrying it into the holy of holies, sprinkled it with his finger once upon the mercy-.seat "eastward," —i. c, on the side next to himself; and seven times "bofore the morcy-seat,"—i. c ., on the front of the ark. Leav • ing the coals and the incense burning, he went out a second time, to sacrifice at the altar of burnt otl'oring the goat which had been assigned as a sin ofl'ering for the people; and carrying Its blood into the holy of holies, made similar sprinklings as he had done before with the blood of the bullock. While the high priest w.as thus engaged in the most holy iilace, none of the ordinary priests were allowed to remain within the precincts of the tabernacle. The sanctuary or holy place, and the altar of burnt offering were in like manner sprinkled seven times with the blood of the bullock and the goat. The oliject of this solemn ceremonial was to Impress the minds of the Israelites with the conviction that the wliole tabernacle was stained by the sins of a guilty peojile, that by their sins they had forfeited the privileges of the Divine presence and worship, and that an atonement had to be made as the condition of God's remaining with them. 'J'hesins and shortcomings of the iiast year having polhited the sacred odilh'C, the t-xpiafion re(]ulied to be annually renewed. The exclusion of the priests Indicated their unworthlness, and the impurities of their service.
young Imllock . . . and a ram—These victims he brought alive, but they were not ofl'crcd In sacilflco till lie had gone through the ceremonies descriljcd Ix'twicu
111 is and the eUventh verse. He was not to attire himself on that occasion in the splendid robes that were proper to his sacred office, but in a plain dress of linen, like the common Levltes, for, as ho was then to make atonement 'J'he mingled blood of the two victims being sprinkled on tlu norus of the altar indicated that the priests and the people equally needed an atonement for their sins. for his own sins, as well as for those of the pfojtio, he was to appear In the humble character of a supi)llant. That plain dress was more In harmony with a season of humiliation, as well as lighter and more convenient for the duties which on that occasion he had singly tx) peri'orm, than the gorgeous robes of the pontificate. It showed that when all appeared as sinners, the hlgliestand lowest were then on a level, and that tlicre Is no disltnctloii of persons with God. 5-10. vhall talte of tlie eon}{ref;ntion . . . two Itids of the goats . , , and one ram—The uacrlflces were to bo offened by the high jirlest respectively for lilinsclf and theother priests, as well as for the l!ut the sanctuary being thus ceremonially purified, and the people of Israel reconciled by the blood of the con.secrated victim, the Ijord continued to dwell In the midst of them, and honour them with his gra<'lous presence.
%0-'i't. he slinll bring the live Roal—Having already been presented before the I/C>ril (i'. 10), It was now brought forward to the high priest, who, placing his hands upon Its head, and "having confessed over It all the Iniquities of the people of Israel, and all their transgressions In all their sins," transferred them by this act to the gont as their substitute. It was then delivered Into the ANCIENT AND MODERN CENSEE8 AND PERFUME VESSELS.
Ancient Censer.— From Montfaucon. Ancient Incenss Bav.—From Montfaucon.
The Sacrificei and Ceremonies LEVITICUS XVII. 071 Euleriiig Ike Hooj Place, hauds of a person, who was appointed to lead lilm away Into a distant, sollUu-y, and desert place, wliere in early times lie was let go, to escape for his life, but in the time of Clirist, was carried to a higli rock twelve miles from Jerusalem, and there, being thurst over the precipice, he found in the strong addictedness of the Israelites to idolatry at the time of their departure from Egypt; and as it would have been easy for any by killing an animal to sacrifice privately to a favourite oljject of worsliip, a strict jirohibition was madeagaiiist their slauglitering at home. (See on Deuteronomy 12. 13.) 5. to the end that the cliilclr«n of Israel may bring their sacri Aces wliicli they ofier in the open tield—"They" is sujiposed Ijy some commentators to refer to the Egyptians, so that tlie verse will stand thus: "the children of Israel may bring their sacrifices which they (the Egyptians) offer in the open was killed. Commentators have difl'ered widely in their opinions about the chaa-acter and purpose of this part of tlie ceremouial; some considering the word A/.azel, with tiie LXX., and our translators, to mean, " tlie scapegoat ; " others, "a lofty, precipitous rock" [Bochart]; others, "a thing separated to God " [Ewai,d,Thoi.uckJ; while others think it designates Satan [Gesenius, Hengstenbei;g]. This last view is grounded on the idea of both goats forming one and the same sacrifice of atonement, and it is bupported by Zechariali 3., which presents a striking comn«eutary on this passage. Whether there was in this peculiar ceremony any reference to an Egyptian superstition about Typhon, the spirit of evil, inhabiting the wilderness, and the design was to ridicule it by sending a cursed animal Into his gloomy dominions, it is impossible field." The law is thought to have been directed against numbers whose Egyptian habits led them to imitate tliis idolatrous practice. 7. they shall no more ofter titeir sacrifices unto devils lit., "goats." The proliiljition evidently alludes to the worship of the hirei-footed kind, such as Pan, Faunus, and Saturn, whose recognized symbol was a goat. This was a form of idolatry enthusiastically practised by the Egyptians, particularly in the nome or province of Meudes. Pan was supposed especially to preside over mountainous and desert regions, and it was while they were iu the wilderness the to say. The subject is involved in much obscurity. But in any view there seems to be a typical reference to Christ who bore away our sins. 23-88. Aaron sliall come iuto
Israelites seem to have been powerfully influenced bj' a feeling to propitiate this idol. Moreover, t)|p ceremonies observed in this idolatrous worship were extremely licentious and obscene, and thegross impurity of the rites gives great point and significance to the expression of Moses, " they have gone a-whoring." 8, 9. Whatsoever man . . . offereth . . . and bringeth it not nnto tlie door of tlie tabericle—Before the promulgation of the law, men worshipped wherever they pleased or pitched their tents. But after that event the rites of religion could be acceptably performed only at the appointed place of worship. This restriction with respect to place was necessary as a preventive of idolatry; for it prohibited the Israelites, when at a distance, from repairing to the altars of the heathen, which were commonly in groves or fields. 10. 1 will even set my face against that soul that eateth blood, and will cut htm off from among his people The face of God is often used in Scripture to denote His anger (Psalm 34.16; Revelation 6.16; Ezekiel 38. 18), and the manner in which God's face would be set against such an offender, was, that if tlie crime were public and known, he was condemned to death; it it were secret, vengeance would overtake him. (See on Genesis 9. 4.) But the practile tafceruacle of tlic congregation, anil sliall put off tl»e linen garments—On the dismissal of the scape-goat, the high priest prepared for the important parts of the service which still remained ; and for the pei formance of these lie laid aside his plain linen clothes, and having bathed himself in water, he assumed his pontifical dress. Thus gorgeously attired, he went to present the burnt offerings which were prescribed for himself and the people, consisting of the two rams which had been brought with the sin offerings, but reserved till now. The fat was ordered to be burnt upon the altar ; the rest of the carcasses to be cut down and given to some priestly attendants to burn without the camp, in conformity witli the genei'al law for the sin offerings (ch. 4. 8-12; 8. 14-17). The persons employed in burning them, as well as the conductor of tlie ecape-goat, were obliged to wash their clothes and bathe their flesh in water before they were allowed to return Into the camp. 29-34. this shall be a statute for ever nnto you, that in the seventh montli, on tike tenth day of the month, ye shall aiilict your souls—This day of annual expiation for all the sins, irreverences and impurities of all classes in Israel during the previous year, was to be observed as a solemn fast, in which " they were to afflict their souls ;" it was reckoned a saljbatli—kept as a season of " holy convocation," or assembling for religious purposes, and the persons who performed any labour were subject to the penalty of death. It took place on the tenth day of the seventh month, corresponding to our third of October, and this chapter, together with ch. tice against which the law is here pointed was ftn idolatrous rite. The Zablans, or worshippers of the heavenly host, were accustomed, in saci'ificing animals, to pour oi> the blood, and eat a part of the flesh at tlie place where tl e blood was poured out, and sometimes the blood itself, believing that by means of it, friendship, brotlierliood, and familiarity were contracted between the worshippers aiic' the deities. They, moreover, supposed that the blood wan very beneficial in oljtaiiiing for them a vision of the demon during their sleep, and a revelation of future events. The prohibition against eating blood, viewed in the light of this historic commentary, and unconnected with the peculiar terms in which it is expressed, seems to have been levelled against idolatrous practices, as is still liirther evident from Ezekiel 33. 25, 26; 1 Corinthians 10. 20, 21. H. the life of the flesli is in the blood; and I linve given it to you xipon the altar, to make an aJoiieiaeiit for your souls—God, as the sovereign author and propri-
23. 27S2, as containing special allusion to the observances of the day, were publicly read. The rehearsal of these passages appointing the solemn ceremonial was very appropriate, and the details of the successive parts of it—above all the spectacle of the public departure of the scape-goat under tlie care of Its leader, must have produced salutary Impressions both of sin and of duty that would not be soon effaced.
CHAPTER XVII.
Ver. 1-18. Blood of Beasts must be Offered at the Tabernacle Door. 3. What man . . . killeth an ox— Tlie Israelites, like other people living in tlie desert, wo'.ild not make Jiiucli use of animal food, and when they did kill a lamb or a kid for food, it would almost always be, as iu Abraham's entertainmentof the angels, an occasion of a feast, to be eaten in company. This was what was done with the peace offerings, and accordingly it is here enacted, that the same course sliall be followed in rluua,htering the animals as in the case of those offm-ings, etor of nature, reserved the blood to himself, ami allowed men onlj' one use of it—in the way of sacrifices. 13, 11. whatsoever man . . . hunteth— It was customary with heathen sportsmen, when they killed any game or venison, to pour out the blood as a libation to the god of ifie chase. The Israelites, on the contrary, were enjoiiii'U, instead of leaving it exposed, to cover it with dust, and, by this means, were efl'ectually debarred from all the superstitious uses to which the heathen apiilied it. l.">, 10. every soul that eatetik that wlilclt dietii of itxelil" (i :.'iodus 2-2. 31; ch. 11.30; Acts 1."). 2(1), be unclean until the even—i.e., from tlie moment of his discovering his fault, VIZ., that they should be killed publicly, and after being Jevoted to God, partaken of by the offerers. This law, it
Is obvious, could only be observable In the wilderness, v'hile the people were encamped within an accessilile dis Uvuce from the tabernacle. The reason of it is to be until the evening. This law, however, was binding oniy on an Israelite. (See Deuteronomy 14.21.)
Unlawful MarriageK LEVITICUS XVIII. Unlawful Lusts.
CHAPTER XVIII. then the infants were either shaken over the flames, or passed through the ignited arms, by way of lustration to ensure the favour of the pretended deity. The fire-worshippers asserted that all children who did not undergo this purifying process would die in infancy; and the influence of this Zabian superstition was still so extensively prevalent in the days of Moses, that the Divine lawgiver judged it necessary to prohibit it by an express statute, neither slialt tlion profane like name of thy God—by giving it to false or pretended divinities; or, perhaps, from this precept standing in close connection with the worship of Molech, the meaning rather is. Do not, by devoting your children to him, give foreigners occasion to blaspheme the name of your God as a cruel and sanguinary deity, who demands the sacrifice of human victims, and who encourages cruelty in his votaries, fii:. DetUe not yourselves In any of these things—In the preceding verses seventeen express cases of incest are enumerated; comprehending eleven of affinity, and six of consanguinity, together with some criminal enormities of an aggravated and unnatural character. In such prohibitions it was necessary for the instruction of a people low in the scale of moral perception, that the enumeration should be verj' specific as well as minute; and then, on completing it, the Divine lawgiver announces his own views of these crimes, without any exception or modification, in the remarkable terms employed in this verse. In all these the nations are del Ued which I cast out before you, &c.—Ancient history gives many appalling proofs that the enormous vices described in this chapter were very prevalent, nay, were regularly practised from religious motives in the temples of Egypt and the groves of Canaan; and it was these gigantic social disorders that occasioned the expulsion, of which the Israelites were, in the hands of a righteous and retributive Providence, the appointed instruments (Genesis 15. 16). The strongly figurative language of " the land itself vomiting out her inhabitants," shows the hopeless depth of their moral corruption. Therefore I do visit the Iniquity thereof upon it ; and the land Itself vomlteth out its Inhabitants—The Canaan-
Ver. 1-30. Unlawful SIakriages. a-*. I am tJie Lord yo«r God—This lenewetl mention of the Divine sovereisrnty over the Israelites was intended to bear particularly on some laws that were widely ditterent from the social customs that oljtained both in Egypt and Canaan; for the enormities whicli the laws enumerated in this chapter were intended to put down, were freely practised or publicly sanctioned in botli of tliose countries; and, indeed, the extermination of the ancient Canaanites is described as owing to the abominations with wliich they had polluted the land. 5. Ye sUall tUerefoie keep my statutes and my judgments; whicit If a man do, lie sliall live In tUem—A speciiil blessing was promised to the Isrixelites on condition of their obedience to the Divine law; and this promise was remarkably veritied at particular eras of their history, when pure and undefiled religion prevailed among tliem, in the public prosperity and domestic happiness enjoyed by them as a people. Obedience to the Divine law always, indeed, ensures temporal advantages; and this, doubtless, was the primary meaning of the words, "which if a man do, he shall live in thein." But that they had a higher reference to spiritual life is evifient from the application made of them by our Lord (Luke 10. 28) and tlie apostle (Romans 10.2). 6. A'one of yoii sitall approacli to any tUat Is near of kin —Very great laxity prevailed amongst the Egyptians in tlieir sentiments and practice about the conjugal relation, iis they not only openly .sanctioned marriages between brothers and sisters, but even between parents and children. Such incestuous alliances Moses wisely prohibited, and liis laws form the basis upon which the marriage rcfulations of this and other Christian nations are chiefly founded. This verse contains a general summary of all tlie particular prohibitions; an<l the forbidden intercourse is pointed out by the plirase, " to approach to." In the specified prohibitions that follow, and all of which are included in this general summary, the prohibited familiarity is indicated by the phrases, to "uncoverthe nakedness," to "take," and to "lie with." The phrase in this nth verse, tlierefore, has the same Identical meaning with each of the other three, and tlie marriages in reference to whicli it is used are those of consanguinity or too close ites, as enormous and incorrigible sinners, were to be exterminated; and this extermination was manifestly a judicial punishment inflicted by a ruler whose laws had been grossly and persevcringly outraged. Hut before a law can be disobeyed, it must have been previously in existence; and hence a law, prohibiting all the horrid crimes enumerated above—a law obligatory upon the Canaanites as well as oth nations—was already known and in force before the Ijcvitical law of incest was promulgated. Some general Law, then, prohibiting these crimes must have been publish'ed to mankind at a very early period of the world's history; and that law must either have been the moral law, originally written on the human heart, or a law on the institution of marriage revealed to Adam, and known to the Canaanites and others by tradition or otherwise. 20. the souls that commit them shall be cut oflP—This strong denunciatory language is applied to all the crimes speclflod in the chapter without distinction: to incest as truly as to bestiality, and to the eleven cases of allinityas fully as to the sl.x of consanguinity. Death is the punishment sternly fWnounced against all of them. No language could be more explicit or universal ; none could more strongly indicate Intense loathing .and abhorrence. 30. Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs—In giving the Israelites these particular Institutions, God was only re-delivering the law Imiirinted on the iiiitural heart of man ; for there affinity, aTnounfing to incestuous connections, is. Neltlier slialt tlion take a wife to lier sister, to vex l»er, Tlie original Is rendered in the margin, "neither shalt tlion take one wife to another to vex her," and two difl'erent and opposite interpretations have been put upon this passage. The marginal construction involves an express proliiliition of polygamy; and, indeed, there can l)e no douljt that the practice of liaving more wives tli.an one is lirectly contrary to the Divine will. It was prohiliifed by (lie original law of marriage, and no evidence of its lawfulness under the Levitical code can be discovered, altliougli Moses—from "the hardness of their lie.arts "—tolerated it to the people of a rude and early age. Tlie second i.'itorpretation forms the ground upon which tlie "vexed question" has been raised in our times respecting tlie lawfulness of marriage with a deceased wife's sister. AVhatever arguments may lie us<^d to prove tlie unlawfulness or inexpediency of such a matrimonial relation, tlie passage under conslihu'ation cannot, on a sound liasis of criticism, be enlisted in the service; for tlie crimes with which it is liere associated warrant tlie conclusion that it points not to marriage with a deceased wife's -sister, but with a sister in the wife's lifetime—a pr.ietice common amongst the ancient Egyptians, (:;iiald('ans, and others. 21. tlion KtAiIt not let any of tliy s« ed pass tliroiili tlie fire to Bloleeli, etc.—Molech, or Moloch, which signifies "king," was the idol of the Ammonites. His statue was of brass, and rested on a pedestal or throne of the-samo metal. His head, resembling tliat of a calf, was adorned with a crown, and his aims were, extended in the altitude of embnu Mng tliose who approached him. His devotees dedicated their children to him; and when this was to be done, they heated the statue tea high pitch of laten.slty by a tire within, and ts every reason to believe that the Incestuous alllniiceg and unnatural crimes prohibited in this chapter were forbidden to all men by ,a law expressed or understood, from the beginning of the world, or at least from the era of the flood; since (!oil threatens toeoiidemn and punish. In a mannir .so sternly severe, thes<' atrocities in the practice of the Canaanites and their neighbours, who were not subject to the laws of the Hebrew nation.
A Repetition oj Sandi i/ Laws. LEMTICUS XIX, A Rcpeliiiun of Sundry Lma. which God has established in the animal Icingdore. tlkou slialt not sow tliy field wltli mingled seed—Tills also was directed against an idolatrous practice, viz., thai of the ancient Zabiaus, or fire-worshippers, who sowed diflerent seeds, acconipanj'ing the actwitii magical rited and invocations; and commentators have generally tliought the design of this and the preceding law was to put an end to the unnatural lusts and foolisli superstitions which were prevalent amongst the, heathen. But the reason of the prohibition was probably deeper: for those who have studied the diseases of land and vegetables tell us, that tlie pnujtice of mingling seeds is injurious butli to flowers and to grains. "If the various genera of the natural order Gramineu;, wliicii. includes the grains and the grasses, should be sown in tlie same field, and flower at the same time, so that tlie pollen of tlie two flowers mix, a spurious seed will be the coii.seyuence, called by the fanners chess, and is always inferior, and unlike eitlierof the two grains tliat produced it, in size, flavour, and nutritious principles. Independently of contributing to disease tlie soil, they never fail to produce the same in animals and men that feed on them." [WhitIvAW.] neither stiall a garmeut of linen and woclleii come upon thee—although this precejit, like the other two with which it is associated, was in all probability designed to root out some superstition, it seems to have had a fartiier meaning. The law, it is to be observed, did not prohibit the Israelites wejiring many different kinds of cloths together, but onlj' the two specified; and the observations and i"eseaiches of modern science have proved that "wool, when combined with linen, increases its power of passing off the electricity from tlie body ; in hot climates, it brings on malignant fevers, and exhausts the strengtli, and when passing off from the body, it meets with the heated air, inflames and excoiaates like a blister." [Whitlaw.] (See Ezekiel 41. 17, 18.) 33-25. ye shall count the fruit tliereof as uncircumcised ; tliree years ... it shall not be eaten of—"The wisdom of this law is very striking. Every gardener will teach us not to CHAPTER XIX.
Ver. A Repetition of Sundry Laws, 3. SpeaU uuto all the congregatloii of tlie cliildrtii of IsraelMany of the laws eiiumeiateJ in this chapfj-r had been previouslj' announced. As they were, however, of a general application, not suited to particular classes, but to the nation at large, so Moses seems, according to Divine instructions, to have rehearsed them, perhaps on differfcnt occasions sind to successive divisions of tlie people, tin "all the congregation of the cliildren of Israel" were tanght to Know them. The will of God in the Old as well as the New Testament Church was not locked up in tlie repositories of an unknown tongue, but comnumicated plainly lyid openly to the people. Ye sliall be Uoly: for I . . . am holy—Separated from the world, the people of God requii'ed to be holy, for His character. His laws, and service were lioly. (See 1 Peter 1. Ij.) 3. \ c shull fear every mail his mother and his father, and keep my sabbaths-Tlie duty of obedience to parents is placed in connection with the proper observance of the sabbatlis, as both of them lying at the foundation of practical religion. !i-f<. if ye offer a sacrifice of peace offerings uinto the Lord, ye shall offer it at your owu will Those whicli included thank offerings, or offerings made (or vows, were always free-will oITerings. Except the portions which, being waved and heaved, became the property of the priests (see ch. 3.), the rest of the victim was eaten by tlie ol Terer and his friend, under the following regulations, however, that, if thank offerings, they were to be eaten on the day of their presentation ; and if a free-will otfering, although it might be eaten on the second day, yet if any remains of it were left till the third day, it was to be burnt, or deep criminality was incurred by the person who tlien ventured to jjartake of it. The reason of this strict proliibition seems to have been to prevent any mysterious virtue being superstitiously attached to meat olll'red on the altar. 9, 10. VVlneji ye reap the har\-est of your la»d, thou shalt not wholly reap the comers of tl»e field—The right of the poor in Israel to glean aflcr reapers, as well as to the unreaped corners of the field, was secured by a positive statute, and this, in addition to other enactments connected with the ceremonial law, formed a beneficial provision for their support. At tlie same time, proprietors were not obliged to admit them into the field until the grain had been carried off the field ; and they seem also to have been left at libertj' to choose the poor wliom they deemed the most deserving or needful (Ruth 2. 2, 8). This was the earliejst poor-law that we read of in the code of any people; and let fruit trees bear in their earliest years, but to pluck off the blossoms: and for this reason, that they will thus thrive tlie better, and bear more abundantly afterwards. The vry expression, 'to regard them as uncircumcised,' suggests the propriety of pinching them off; I do not say cutting them ott', because it is generally the hand, and not a knife, tliat is employed in this operation." [Michaelis.] 26. Ye shall not eat any tiling witit tile blood—(See on ch. 17. 10.) neither . . . use enchantment, nor observe times—Tlie former refers to divination bj' serpents—one of the earliest forms of enchantment, and the other means the observation, lit., of clouds, as a study of the appearance and motion of clouds was a common way of foretelling good or bad fortune. Such absurd but deeprooted superstitions often put a stop to the prosecution of serious and important transactions, but they were forbidden especially as implying a want of faith in the being, or of reliance on tlie providence of God. 27, Ye shall not round the corners of your heads, &c.—It seems probable, that this fashion had been learned by the Israelites in Egypt, for the ancient Egyptians had their dark locks cropped short or shaved with great nicety, so that what remained on the crown appeared in the form of a circle surrounding the head, whilst t)ie beard was dressed into a square form. This kind of coiflure had a highly idolatrous meaning; and it was adopted, with some slight variations, by almost all idolaters in ancient times. (Jeremiah 9. 25, 26; 25. 2:1, where "in tlie utmost corners" means having the corners of their hair cut.) Frequently a lock or tuft of hair was left on the hinder part of the head, the rest being cut round in the form of a ring, as tlie Turks, Chinese, and Hindoos do at the present day. neither shalt thou mar, Ac-The lOgyptians used to cut or shave off their whiskers, as may be seen in the coffins of mummies, and the representations of divinities on the monuments. But the Hebrews, in order to separate them from the neighbouring nations, or perhaps to put a stop to some existing superstition, were forbidden to Imitate this practice. It may appear surprising
It combined in admirable union the obligation of a public duty with the exercise of private and voluntary benevolence at a time when the hearts of the rich would be strongly Inclined to liberality. 11-lG. Ye shall not steal —A variety of social duties are inculcated in this passage, chiefly in reference to common and little-thought-of vices to which mankind are exceedingly prone; such as committing petty frauds, or not scrupling to violate truth in transactions of business; ridiculing bodily infirmities, or circulating stories to the prejudice of otliers. In opposition to these bad habits, a spirit of liumanity and l>rotherly kindness is strongly enforced. 17. thou shalt In any wise rebuke thy neighbour—Instead of cherishing latent feelings of malice, or meditating purposes of revenge against a person who has committed an insult or injury against tliem, God's people were taught to remonstrate with the offender, and endeavour, by calm and kindly reason, to bring him to a sense of his fault, not sufl Ter sin upon Mm—lit., that ye may not participate in his sin. 18. thou shalt love thy neighbour as ttoy«elf--The word "neighbour" is used as synonymous with feliow-creature. The Israelites In a later age regtrlctcd its meaning as applicable only to their own countrymen. This narrow Interpretation was refuted by our li Ord in a beautiful parable (Luke 10.30). 19. Tliou •halt not let thy cattle gender with a diverse kind— This prohibition was proljably Intended to discourage a practice which seemed to Infringe upon the economy
A Repetitiun of Siiiidrij Laws. LEVITICUS XX, XXI. Of the Prtejls' ilouming. tnat Moses Khould condescend to such minutiie as that of regulating ti e fashion of the hair and the beard—matters which do not usually occupy the attention of a legislator —and which appear widely remote from the province either of government or of a religion. A strong presumpplaced on the edge of the precipice, was then pushed backwards, so that he fell down the perpendicular height on the stone lying below: if not killed by the fall, the second witness dashed a large stone down upon his breast, and then the "people of the land," who were bystanders, rushed forward, and with stones completed the work of death. (Matthew 21. 44 ; Acts 7. 5S.) *. If tlie people of the land do any ways hide tlteir ej'es from the man, &c. i. e., connive at their conntryjnen practising the horrid rites of Molech. Awful was it that any V'^ brew parents could so violate their national covenauv, and no wonder that God denounced the severest penalties against them and their families. 7-19. Sanctify yourselves therefore, and be ye holy—The minute specification of the incestuous and unnatural crimes heit enumerated shows their .sad prevalence amongst the idolatrous nations around, and the extreme proneness of the Israelites to follow the customs of their neighbours. It is to ))o understood, that, whenever mention is niade that the offender was "to be put to death" without describing the mode, stoning is meant. The only instance of another form of capital punishment occurs in v. 14, that of being burnt with tire; and yet it is probable that even here death was first inflicted by stoning, and the body of the criminal afterwards consumed by fire. (Joshua 7. 15.) 30. They sliall die cJxildless—Either by the judgment of God they shall have no children, or their spurious otispring shall be denied by human authority the ordinary privileges of children in Israel. 34-. I . . . have separated you from other people-Their selection fron\ the rest of the nations was for the all-importunt end of preserving the knowledge and worship of the true God amidst the viniversal apostasy; and as the distinction of meats was one great means of completing that separation, the law about making a difference between clean and unclean beasts is here repeated with emphatic solemnity. tion, therefore, arises that he had it in view by these regulations to combat some superstitious practices of the Egyptians. 38. Ye sliall not make any cuttings In your flesh far the dead—The practice of making deep gashes on the face and arms and legs, in time of bereavement, was universal among the heathen, and it was deemed a becoming mark of respect for the dead, as well as a sort of propitiatory ofl Tering to the deities who presided over death and the grave. The Jews learned this custom in Egypt, and though weaned from it, relapsed in a later and degenerate age into this old superstition. (Isaiah 15. 2; Jeremiah 16. 6; 41. 5.) nor print any marks upon yon—by tatooing— imprinting figures of flowers, leaves, stars, and other fanciful devices on various parts of their person—the impression was made sometimes by means of a hot iron, sometimes by ink or paint, as is done by the Arab females of the present day and the different castes of the Hindoos. It is probable that a strong propensity to adopt such marks in honour of some idol gave occasion to the prohibition in this verse; and they were wisely forbidden, for they were signs of apostasy, and, when once made, were insuperable obstacles to a return. (See allusions to the practice, Isaiah 4-1. 5; Revelation 13. 17; 14. 1.) 30. keep my sabbaths, and reference my sanctuary—This precept is frequently repeated along with the prohibition of idolatrous practices, and nere it stands closely connected with the superstitions forljidden in the previo'is verses. 31. Regard not them that have familiar spirits—The Hebrew word, rendered "familiar spirit," signifies the belly, and sometimes a leathern bottle, from its similarity to the belly. It was applied in the sense of this passage to ventriloquists, who pretended to have communication with the invisible world ; and the Hebrews were strictly forbidden to conbult them; as the vain but high pretensions of those impostors were derogatory to tlie honour of God, and subversive of their covenant relations with him as his people, neither seek after wizards—fortune-tellers, wl* pretended, as the Hebrew word indicates, to prognosticate by palmistry, or an inspection of t!ie lines of the hand, the future fate of those who applied to them. 33, 34t. If a stranger sojourn witli tliee In your land, ye shall not vex him—The Israelites were to liold out encouragement to strangers to settle anjong Ihem, that they might be brought to the knowledge and worship of the true God; and with this view, they were enjoined to treat them not as aliens, but as friends, on the ground that they them-
CHAPTER XXI.
Ver. 1-24. Of the Pkiests' MouiiNiNG. 1. Tlierc shall none be det Ued for the dead among his people—The obvious design of the regulations contained in this chapter was to keep inviolate the pvirity and dignity of the sacred office. Contact with a corpse, or even contiguity to the place where it lay, entailing ceremonial defilement (Numbers 19. 14), all mourners were debarred from the tabernacle for a week; and as the exclusion of a priest during that period would have been attended with great inconvenience, the whole order were enjoined to abstain from all approaches to the dead, except at the funerals of relatives, to whom att'ection or necessity might call them to perform the last offices. Those exceptional cases, which are specified, were strictly confined to the members of their own family, within the n<>arest degrees of kindred. 4. l!ut he shall not delUe himself-" for any other," as the sense may be fully expressed. "The priest, in discharging his sacred functions, might well be regarded as a chief man among his people, and by these defilements might be said to profane himself." [liisiioi Patiiick.] The word rendered "chief man" signifies also "a husliand;" and the sense according to others is, "Hut he being a husband, shall not defile himself by the ob.sequles of a wile." (Ezeklel 44.25.) &. 'llkey shall not make lutlduess upon tlnelr headf! . . . nor . . . cuttings In their <le«ilt—Tha superstitious marks of sorrow, as well as the vioimtexselves, who were strangers in Egypt, were at first kindly and hospitably received in that country. 37. I am tl»e Lord—This solemn admonition, by which these various precepts are repeatedly sanctioned, is equivalent to "I, your Creator—your Deliverer from bondage, and your Sovereign, who have wisdom to establish laws, have power also to punish the violation of them." It was well fitted to impress the minds of tlie Isiaelites with a sense of their duty, and God's claims to obedience.
CHATTER XX.
Ver. 1-27. Giving One's Sked to Molech. 3. Whosoever . . . givcth any of l»i» seed unto Molecli (see on ch. IK. 21), tite people of the land slinll stone hiiu with Ktones, &c.—Criminals who were condemned to Ix; stoned were led, with their hands bound, without the gates to a small eminence, where was a large stone plac(;d at the bottom. When they had approached within ten cubits of tlie spot, they were exhorted to confess, tliat, l)y faith and repentan<-e, their souls miglit be saved. When led forward to within four cubits, they were stripped almost naked, and received some stupefying draught, during whlcli the witnesses prepared, by laying aside their oat(>r garments, to carry Into execution the capital sentence which the law bound them to do. The criminal, being cissi's In which the heathen indulged atthedealh of their friends, were forbidden by a general law to the Hebrew people (ch. 1!). 2.S). lUit the priests were to be laid under a special injunction, not only that they might exlilliU examples of piety in the moderation of their grief, but also liy tlie restraint of their passions, be tlie better (luallfied to administer the consolations of religion to others, and show, by their lalth in u blessed resi>rrection, Iht reasons for sorrowing not as those who have no hope. 7-J». Tlicy shall not take a wife that la a whore, or profane—Private Individuals might lornx several ct Minec'lons wliicl* were forbidden as inex| edlent or improDCin prii'sts. The respectability of their ol Ucs, and the ho;.<oi'i ol' ror/ie J^'iests m their Uncleanness. LEVITICIJS XXII. Who maij Eat of the Holy Thing* degrees of impurity which entailed a longer or shorter period of excommunication, and for the removal of wliich diflerent rites required to be observed according to the trivial or the malignant nature of the case. A person who came inadvertently into contact witli an uncleau animal was rendered unclean for a specified period; and then, at the expiry of that term, he washed, in token of his recovered purity. But a leper was unclean so long as he remained subject to tliat disease, and on his convalescence, he also washed, not to cleanse himself, for the water was inelfectual for that purpose, but to signily tlmt he was clean. Not a single case is recorded of a leper being restored to communion by tlie use of water; it served only as an outward and visible sign that such a restoration was to be made. Tlie boolc of Leviticus abounds with examples which show that in all the ceremoiiia< washings, as uncleanness riiennt loss of privileges, so baj Dtism with water indicated a restoration to those privileges. There was no exemption; for as the unclean ligion, required unblemished sanctity in tlieir families as well as tliemselves, and departures from it in tlielr case were visited with severer punisliment tlian in tliat of others. 10-15. lie that is tlie higU priest amoug liis brrtltren . . . sliall not uncover his head, nor rend liis clothes—The indulgence in the excepted cases of family bereavement, mentioned above, which was granted to the common priests, was denied to him ; for his absence from the sanctuary for theremoval of any contracted defilement could not have been dispensed with, neither could he have acted as intercessor for tlie people, unless ceremonially clean. Moreover, the high dignity of his office demanded a corresponding superiority in personal holiness, and stringent rules were prescribed for the purpose of upholding the suitable dignity of his station and family. The same rules are extended to the families of Christian ministers. (1 Timothy 3. 2; Titus 1.6.) 16-24-. Wliosoever he be . . . that hath any blemislv, let lilni not approach to offer the bread of his God—As visible things exert a strong influence on the minds of men. any phys-
Israelltte was exiled from the congregation, so tlie unclean priest was disqualified from executing his sacred functions in the sanctuary; and in the case of both, the same observance was required—a formal intimation of their being re-adinitted to forfeited privileges was intimated by the appointed rite of baptism. If any one neglected or refused to perform the washing, he disolicyeil .a positive precept, and he remained in his uncleanness; he forljore to avail himself of tliis privilege, and was therefore said to be "cut off" from the presence of the Lord. 8. dteth of itself—Tlie feelings of nature revolt against sneh food. It might liave been left to the discretion of the Hebrews, who it may lie supposed, lilvc tlie people of all civilized nations, would have abstained from tlie use of it without any positive interdict. But an express precept was necessary to sliow tliem that whatever died naturally or from disease, was proliibited to them liy tlie operation of that law which forbade them the use of any meat with ical infirmity or malformation of body in the ministers of religion, which disturbs the associations or excites ridicule, tends to detract from the weight and authority of thesacred ot Bce. Priests labouring under any personal defect were not allowed to officiate in tlie public service; they might le employed in some inferior duties about the sanctuary, but could not perform any sacred office. In all these regulations for preserving the unsullied purity of the sacred character and office, there was a typical reference to the priesthood of Christ. (Hebrews 7. 26.)
CHATTER XXII.
Ver. 1-9. The Priests in their Uncleanness. 3. Speak unto Aaron and to liis song, that ttieyseparate themselves from tine holy tilings—" To separate" means, in the language of tlie Mosaic ritual, " to abstain ;" and therefore the import of this injunction is, that the priests should abstain from eating tliat part of the sacits blood.
10-16. Who of the Pkiest.s' House may Eat of them. 10. There shall no stranger eat tie holy thing—The portion of the sacrifices assigned for the suiiport of the officiating priests was restricted to the exclusive use of his own family. A temporary guest or .a hired servant was not at liberty to eat of them ; but an exception was made in favor of a bought or home-born slave, because sucli was a stated member of his liousehold. On the same principle, his own daughter, who married a husband not a priest, could not eat of them ; thougli, if a widow and childless, she was reinstated in the privileges of her father's house as before her marriage. But If slie h.-ul become a mother, as her cliildren had no right to the privileges of tlie priesthood, she was under a necessity of finding support for them elsewhere than under her rifices which, though belonging to their order, was to be partaken of only by sucli of them as were free from legal impurities, that they profane not my holy name In those things which they hallow nnto me, &c.—i. e., let them not, by their want of due reverence, give occasion to profane my holy name. A careless or irreverent use of things consecrated to God tends to dislioiiour the name and bring disrespect on tlie worship of God. 3. Whosoever he be . . . that goeth unto the lioly things — Tlie multitude of minute restrictions to wliich the priests, from accident.al defilement, were sulijected, by keeping tliein constantly on their guard, lest they should be unfit for the sacred service, tended to preserve in full exorcise tlie feeling of awe and sulimission to the authority of God. Tlie ideas of sin and duty were awakened in their breasts by every case to which either an interdict or an injunction was applied. But wliy enact an express statute for priests dis(iualiflod by the leprosy or polluting touch of a carcass, wlien a general law was already in force whicli excluded from society all persons in tliat condition? Because priests might l)e apt, from familiarity to trifle with religion, and in committing irregularfatlier's roof. 1.3. There sh.all no stranger eat thereof —The interdict recorded {v. 10} is repeate<l to show its stringency. All the Hebrews, even the nearest neighbours of the priest, the members of his family excepted, were considered strangers in this respect, tliat they had no right to eat of things offered at tlio altar. 14. If a man eat of the holy things niiwittingly—A con.mon Israelite might unconsciously partake of wliat had lieen offered as tithes, first-fruits, &c., and. on discovering his unintentional error, he was not only to restore as ninch as lie had used, Init be fined In a fifth jiart more for tiie priests to carry into the sanctuary. 15, Ki. Tlney shall not profane the holy tilings of the cliildren of Israel —There is some difliculty felt in determining to whom " they" refers. The suliject of tlie preceding context being occupied about the priests. It is supposed by some that this relates to them also; and the mejinlng is, tliat the whole people would incur guilt through the fault ol the ities or sins, to shelter themselves under the cloak of the sacred office. This law, therefore, was passed, specifying the chief forms of temporary defilement wliich excluded from the sanctuary, that priests niiglit not deem them Belves entitled to greater license than tlie rest of tlie people; and that so far from being in any degree exempted from the sanctions of the law, tliey were under greater obligations, by their priestly station, to observe it in its strict letter and its smallest en.actments. 4-fi. wash his flesli with wat«r—Any Israelite w!io had contracted a defilement of such a nature as d(!l)arred him from the enjoyment of his wonted privih-gos, and had been legally cleansed from the disquulil'ying impurity, was liouiid to indicate his state of recovi'ry by tlie inimorsion of Ills whole person In wat=".r. AlthoiiKli all ceremouial impurity formed a ground of exclusion, tiiere were priests, if they should defile the sacred of Teriiigs, which they would have done had tliey presented them while under any (hfilement. [Caia'in.] According to others, "the children of Israel" Is the nominative in the sentence; which thus signifies, tlie children of Isracd shall not profane or defile their offerings, by tiiuchlng tli.em or reserving any part of them, lest tliey iticur.tlie guilt
The Snndiij Fiasis, LEVITICUS XXIII. The Pas.^o cr, Peiikcosl, etc-
Israelites ou the month of September than the people of Egypt had in honour of their idols. These institutions, however, were for the most part prospective, the observance being not binding ou the Israelites during their wanderings in the wilderness, while the regular celebration was not to commence till their settlement in Canaan. of eating wliat is divinely appointed to tlie priests alone. [Calmet.]
17-33. The .Sackifices must be without Blemish. 19. fe shall offer at yoiixown will—ratlier, to your being aoceptP''. a male wit Uout Memisli—Tliis law (ch. 1. 3)
Is founaed on a sense of natural propriety, which required the greatest care to be taken in thfe selection of animals
5-8. The Passover, the Lord's passover—(See Exodus 12. 2, It, 18.) The institution of the Passover was intended to be a perpetual memorial of the circumstances attending the redemption of the Israelites, while it had a typical reference to a greater redemption to be elfected for God's spiritual people. On the first and last days of this feast, tlie people were forbidden to work; but wliile on the Sabbath they were not to do any work, on feast days tliey were permitted to dress meat—and hence the prohibition is restricted to "no servile work." At the same time, those two days were devoted to "holy convocation"—special seasons of social devotion. In addition to the ordinary sacrifices of every day, there were to bo "oll'erings by fire" on the altar (see on Numbers 28.19), while unleavened bread was to be eaten in families all the seven days (see 1 Corinthians 5. 8). for sacrifice. The reason for this extreme caution is found i u the fact, that s.acrifices are either an expression of praise tx) God for his goodness, or else they are the designed means of conciliating or retaining His favour. No victim that was not perfect in its kind ccald be deemed a fitting instrument for such purposes, if we assume that the significance of sacrifices is derived entirely from their relation to Jehovah. Sacrifices may be likened to gifts made to a king by his subjects, and hence the reasonableness of God's strong remonstrance with the worldlyminded Jews (Malachi 1.8). If the tabernacle, and subsequently the temple, were considered the palace of the great King, then the sacrifices would answer to presents as offered to a monarch on various occasions by his subjects; and in this light they would be the appropriate expressions of tlieir feelings towards their sovereign. When a subject wished to do honour to his sovereign, 9-lt. The Sheaf OF FiRST-FRUirs. 10. ye shall bring a sheaf of tlie tirst-fruits of your harvest unto the priest—A sheaf, lit., an omer, of the tirsl-fiuits of the barley harvest. The barley being sooner ripe than tlie other grains, the reaping of it formed the commencement of the general harvest season. The offering described in this passage was made on the IGtli of the first month, and the day following the first Passover Sabbath, to acknowledge allegiance, to appease his anger, to supplicate forgiveness, or to intercede for another, he brouglit a present; and all the ideas involved in sacrifices correspond to these sentiments—those of gratitu<le, of worsliip, of praj'er, of confession and atonement. [Bib. .Sac] 23. tliat mayest thou offer, Ac.—The passage should be rendered tlius: if tliou ot Tcr it either for a free-will ottering, or for a vow, it sliall not be accepted. This sacrifice being required,to be "witliout blemish," symbolically implied wliicli was on the 15th (corresponding to the beginning of our April); but it was reaped after sunset on tlie previous evening by pei'sons deputed to go with sickles, and obtain samples from different fields. These being laid together in a sheaf or loose bundle, were brougiit to the court of the temple, where the grain was winnowed, parched, and bruised in a mortar. Then, after some incense had been sprinkled on it, the priest waved it aloft before the Lord towards the four different points of the compass, took a part of it and threw it into the fire of tlie altar—all the rest being reserved to himself. It was a proper and lieautiful act, expressive of dependence on tliat the people of God were to dedicate themselves wliolly with sincere purposes of heart, and its being required to be "perfect to be accepted," led them typically to lUm without whom no sacrifice could be ofl'ered acceptable to God. 'Z7, 38. it slinll be seven days un«lcr the dniii Animals were not considered perfect nor good for food till tlie eighth day. As sacrifices are called the bread or fooil of God (v. 25), to offer them immediately after birtli, When they were unfit to be eaten, would have indicated a contempt of religion; and besides, tliis proliibition, as tlie God of nature and providence—common amongst all people, but more especially becoming the Israelites, who owed their land itself as well as all it produced to the Divine bounty. The offering of the wave-sheaf sanctiwell as that contained in the following verse, inculcated a lesson of humanity or tenderness to tlie dam, as well as Becured the sacrifices from all appearance of unfeeling cruelty. fied the wliole harvest. (Romans 11. Hi.) At the same time, this feast had a typical character, and pre-intimated tlie resurrection of Christ (1 Corinthians 15. "20), who rose from the dead on the very day the first-fruits were olfereil.
CHAPTER XXIII.
Ver. 1-4. Of Sundky Feasts. 3. Spealc unto the cliU«lren of Israel concerning the feasts of tlie Iorrt
UL, "the times of assembling, or solemnities" (Isaiah 33.
15-22. Feast of Pentecost. 15. Ye shall count from the morrow after the Sabbath—;. <;., after the first day of Ihc passover week, which was observed as a Sabljatli. 10. Number Hfty days—The forty-nintli day after the presentation of the first-fruits, or the fiftieth, Including
20); and this is a preferable rendering, applicable to all Bacred seasons mentioned in tliis chapter, even the day of atonement, which was oliserved as a fast. They were appointed by the direct autliority of God, and announced by a pulilic proclamation, which Is called "tlie joyful sound" (Psalm 89.1")). Tliose "holy convocations" were evidences of Divine wisdom, and eminently siibservu'iit
It, M-as the feast of Pentecost. (See also Exodus 2.'!. Ifi; Deuteronomy !(>. 9.) 17. Ye shall bring out of your habitations two wave-loav«'s of two tentit deals, itc. These loaves were made of "fine" or wheaten Hour, the quantity conlalned in them being somewhat more than ten lbs. weight. As the wave-sheaf gave the signal for the commencement, the two loaves solemnized the termito the maintenance ami dil Tusion of religions Icnowledge and piety. 3. Six days shall work be done; Imt the seventh day in the sabbath of rest—(See on I-'.xoiliis '31.
8,9.) The Sal)bath has tlio precedence given to it, and it was to be "a holy convocation," observed by families "in their dwellings;" wliere practicable, by the people repairing to tlie door of the tabernatde; at later periods, l)y meeting In the scliools of the propliets, and In synagogues. 4. these are the feasts of the T.ord, which ye Bhall proelniin in their seasons—Tlielr oliscrvance toolc n.-ition of the liarvest season. They were the first-fruits of that season, being ott'ered unto the Lord by the priest in naiiK of the whole nation. (.See on Exodus 31. 2'2.) The loaves used at the Passover were unleavened; those presented at Pentecost were leavened—a dltference whioli is thus accounted for, that the one was a memorial of the bread hastily prepared at their deiiarture, wliile the other was a tribute of gratitude to God for tli("lr dally food, place in tlie parts of the y(?ar corresponding to our Marcli, May, and September. Divine wisdom was manifested in fixing them at those periods; in winter, when Mie days were short and the roads broken up, a long journey was Impracticable; while In sninmiT the harvi'stand vintage gave busy employment In the fields, liesidcs, another reason for the choice of tho.se seasons probably was to counteract the Infiuence of Egyptian associations and whlcli was leavened. 'Zl. Ye sliall proclaim on the self-same day, that It maj' be an Iioly convociitlon unto you i ye shall do no servile work therein— Though It extended over a week, the first day only wan held as a Sabbath, both for the national offering of firstfruits and a memorial of the giving of the law. 'i't. Thou habits. And God appointed more sacred festivals for the T-'mxt of Tnaiijit'ls. LEVITICUS XXIV, XXV. SuuLatli of t.'c Seven h Year. ilmlt not make clean riddance of the corners of fity ciinistances which gave rise to it. The "mixed multitude" that accompanied the Israelites in tlieir exodua from Egyjit, creates a presumption that marriage connections of the kind described were not infrequent. And fields wlien thou reapest, &c.—(See on ch. 19.9.) The repetition of tliis law here probably arose from the priests reminding the people, at the presentation of the first-fruits, to unite piety to God with charity to it was most natural. In the relative circumstances of the two people, that the father should be an Egyptian and the mother an Israelite. 11. tlie Israelltish woman's son blaspltemed the name of the Lord—A youtli of this halfblood, having quarrelled with an Israelite, vented his rage in some horrid form of impiety. It was a common practice among the Egyptians to curse their idols when disappointed in obtaining the object of their petitions. The Egyptian mind of tliis youtli thought the greatest insult to his opponent was to blaspheme tlie object of his religious reverence. He spoke disrespectfully of One who sustained the double character of the king as well as the God of the Hebrew people; and as the oti'ence was a new one, he was put in ward till the mind of the Loni was ascertained as to his disposal. 14. Bring forth liim that hath oirsed witliont the camp—All executions took place without the camp; and this arrangement probably originated in the idea that, as the Israelites vi'ere to be "a holy people," all flagrant offenders should be thi'ust out of their society, let all that heard l»im Iny their hands upon his head, &c.—The imposition of hands formed a public and solemn testimony against the crime, and at tlie poor.
2S-i5. Feast of Trumpets. In the seventh month, the first day of the month, shall ye have a Sabbath— That was the first <lay of the ancient civil year, a memorial of blowing; of trnmpets—Jewish writers say that tlie trumpets were sounded tliirty successive times, and the reason for the institution was for tlie double purpose of announcing tlie commencement of tlie new year, whicli was (v. '£>) to be religiously obsei'ved (see Numbers '£>.')), and of preparing tlie people for the approacliing solemn feast. 37-3^. tJicre sliall be a day of atonement . . . and ye shall afflict your souls—An unusual festival, at wliicli tlie sins of tlie wliole year were expiated. (See ch. 16. 29-31.) It is liere only stated that the severest penalty was incurred by the violation of this day. 33-4r-l. Tlie feast of tabernacles, for seven days unto the L.ord—Tliis festival, wliicli was instituted in grfiteful commemoration of tlie Israelites having securely dwelt in bootlis or tabernacles in the wilderness, was the third of the tiiree great annual festivals, and, like the other two, it lasted a week. It began on the fifteenth day of the month, corresponding to the end of our September and beginning of October, which was observed as a Sabbath ; and it could be celebrated only at the place of t!ie sanctuary, offerings being made on the altar every day of its continuance. The Jews were commanded during the whole period of the festival to dwell in booths, which were erected on the flat roofs of houses, in the streets or tlie same time made the punishment legal. IG. As well the stranger, as he tl»at is born in the land, when he blasphemetlk the name of tine Lord, slinll lie ptit to death—Although strangers were not obligeil tobecireumcised, yet by joining the Israelitish camp they became amenable to the law, especially that which related to blasphemy. 17-22. He that killeth any man shall surely be put to deatli—These verses contain a rejietition of some other laws, relating to offences of a social nature, the penalties for which were to be inflicted, not V>y the hand of private parties, but through the medium of the judges before whom the cause was brought. 23. The cJiildren of Israel did as tlie Lord commanded—The chapfields; and the trees made use of are by some stated to be the citron, tlie palm, tlie myrtle, and the willow, while others maintain the people were allowed to take any trees they could obtain that were distinguished for verdure and fragrance. While the solid branches were reserved for the construction of the booths, the lighter branches were carried by men, who marched in triumphal procession, singing psalms, and crying "Hosanna!" which signifies, " Save, we beseech thee !" (Psalm ter closes with the execution of Slielomith's son—and stoning having afterwards become the established punishment in all cases of blasphemy, illustrates the fate of Stephen, who suffered under a false Imputation of that crime.
118. 15, 25, 26.) It was a season of great rejoicing. But the ceremony of drawing water from the pool, which was done on tlie last day, seems to have been the introduction of a later period. (John 7. 37.) That last day was the eighth, and, on account of the scene at Siloam, was called "the great day of the feast." The feast of ingathering, when the vintage was over, was celebrated al.so on that day, and, as the conclusion of one of the great festivals, It was kept as a Sabbath.
CHAPTER XXV.
Ver. 1-7. Sabbath OF THE Seventh Year. 2-4. When ye come to the land which I give unto you—It has been questioned on what year, after the occupation of Canaan, the Sabbatic year began to be observed. Some think it was the seventh year after their entrance. But others, considering that as the first six years were spent in the conquest and division of tlie land (Joshua 5.12), and that the Sabbatical year was to be observed after six years of agriculture, maintain that the observance did not commence till the fourteenth year, tlie land keep a Sabbath unto the Lord—This was a very peculiar arrangement. Not only all agricultural processes were to be intermitted every seventh year, but the cultivators had no right to the soil. It lay entirely fallow, and its spontaneous produce was the common property of the poor and the stranger, the cattle and game. This year of rest was to invigorate the productive powers of the land, as the weekly Sabbath was a refresliment to men and cattle. I{ commenced immediately after the feast of ingathering, and it was calculated to teach the people, in a remarkable manner, the reality of the presence and providential power of God.
CHAPTER XXIV.
Ver. 1-23. Oil for the Lamps. 2. Command the children of Israel—This is tlie repetition of a law given (Exodus 27.20,21). pure oil olive beaten—or cold-drawn, which is always of great purity. 3, 4. Aaron shall order it from the evening unto the morning—The daily presence of the priests was necessary to superintend the cleaning and trimming, of tlie pure candlestick—so called because of pure gold. This was symbolical of the light which ministers are to diffuse througli the Church. fl-'J. Take fine flour and bake twelve cakes—for the showbread,as previously appointed. (Exodus 2.). 30.) Tliose cakes were baked by tlie Levites, the flour being furnished by the people (1 Chronicles 9. 32; 21. 29), oil, wine, and salt being the other ingredients, (ch. 2. 13.) two-tenth deals —t. e., of an ephah—thirteen and a half lbs. weight each
8-23. The Jubilee. T1»ou slialt number seven Sah baths of years—This most extraordinary of all civil inand on each row or pile of cakes some frankincense was strewed, which, being burnt, led to the sliowbread being called "an ol Tering made by flre." Every Sabbath a fresh supply was furnished ; hot loaves were placed on the altar Instead of the stale ones, which, having lain a week, were removed, and eaten only by the priests, except in cases of necessity. (1 Samuel 21. 3-«; also Luke 6. 3, 4.) 10. The •on of an Israelitish woman, &c.—This passage narstitutions, which revived the name of "Jubilee" from a Hcbreiu word signifying a musical instrument, a horn or trumpet, liegan on the tenth day of tlie seventh month, or the great day of atonement, when, by order of the public authorities, the sound of trumiiets proclaimed the beginning of the universal redemiitioii. All iirisoners and captives obtained their liberties, slavi's were declared free, and debtors were absolved. The land, as on the Sabitttes the enactment of a new law, with a detail of the clr-
The Jubilee. LEVITICUS XXVI. A Blessing to the Obedient. liberty to make exchanges amongst themselves; and a priest might sell his house, garden, and right of pasture to another priest, but not to an Israelite of another tribe. (Jeremiah 41. 7-9.) 35-38. If tliy brother be Avaxen poor, relieve him—Tills was a most benevolent provision lor the poor and unfortunate, designed to aid them or alleviate the evils of their condition. AVhethcr a native Israelite or a mere sojourner, his richer neighbour was required to give him food, lodging, and a supply of money without usury. The latter was sevei'ely condemned (Psalm batic year, was neither sowed uor reaped, but allowed to m.joy with its iiiliabitauts a SabbiitLi of repose; and its natural produce wiis the common property of all. Moreover, every inheritance throughout the land of Judea was restored to its ancient owner, yc sliitll liallow tlic liltictli year— Much difference of opinion exists as to wliether the jubilee was observed on the forty-ninth, or, in round numbers, it is called the fiftieth. Tlie prevailing opinion, both in ancient and modern times, has been in favour of the latter. 13. Ye sliall eat t!»e Increase tlicreof out of tUe field, Ac—All that the ground yielded spontaneously <Uiriug that period might be eaten for their
15. 5; Ezekiel 18. 8, 17), but the prohibition cannot be considered as applicable to the modern practice of men in business borrowing and lending at legal rates of interest. 39-46. If thy brotlier be waxen i)oor, and be sold unto thee, thou shalt not compel him to serve as a bond-servant—An Israelite might be compelled, through misfortune, not only to mortgage his inheritance, but himself. In the event of his being reduced to this distress, he was to be treated not as a slave, but a hired servant, whose engagement was temporary, and who might, through the friendly aid of a relative, be redeemed at any time before the Jubilee. Tlie ransom money was determined on a most equitable principle. Taking account of the number of years from the proposal to redeem and the Jubilee, of the current wages of Labour for that time, and multiplying the remaining years by that sum, the amount was to be paid to the master for his redemption. But If no such friendly interposition was made for a Hebrew slave, he continued in servitude till the year of Jubilee, when, as a matter of course, he regained his liberty, as well as Ills inheritance. Viewed in the various aspects in which it is presented in this chapter, the Jubilee was an admirable institution, and subservient in an eminent degree to uphold the interests of religion, social order, and freedom amongst the Israelites. neco'Nsary subsistence, but no persons were at liberty to hoard or form a private stock in reserve. 13. Ye sJiall return every mau unto Uis possession, &e.—luherit-
R.UCCS, from whatever cause, and how frecjuently soever they had been alienated, came back into tlie hands of the original proprietors. This law of entail, by wliich the right heir could never be excluded, was a provision of great wisdom for preserving families and tribes perfectly distinct, and their genealogies faithfully recorded, in order that all might have evidence to establish their right to the ancestral property. Hence the tribe and family of Christ were readily discovered at his birth. 17. Ye sliall not opiiressoneanotlier, Imt tlions Ualt feartliy Goil—This, which is the same as i'. If, related to the sale or purchase of possessious,and theduty of payingan honestand equitable regard, on both sides, to the limited period during which thebargain could stand. Theol)jectof the legislator was, as far as possible, to maintain the original order of families, and <an equality of condition among the peojjle. 'ii, "3^. I tvlll eoiiintaiiil my blessing upon yon In tlie sixtU year, and it sUall bring fortli fruit for tlirec years, &c. —A provision was made, by the special interposition of God, to supply the deficiency of food which would otherwise have resulted from the suspension of all labour during the Sabbatic year. Tlie sixth year was to yield amir.aculous supply for three continuous years. And the remark
CHAPTER XXVI.
Ver. I, 2. Of Idoi>atry. 1. Y'e shall make you no Idols—Idolatry had been previously forbidden (Kxodus
Is applicable to the year of Jubilee as well as the Sal)batic year. (See allusions to this extraordinary provision in 2 Kings 19. 29 ; Isaiah 37. 30.) None but a legislator who was conscious of acting under Divine authority would have st>aked his character on so singular an enactment as that of the Sabbatic year ; and none l)ut a people wlio hail witnessed the fulfilment of the Divine jiromise would tiave been induced to suspend their agricultural prepamtions on a recurrence of a periodical .jul)ilc(?. a3-ri8. Tlie land
20. 4, 5), but the law was repeated here with refei-enco to some particular forms of it that were very prevalent among the neighbouring nations, a standing image— t. c, upright pillar, the image of stone— i. c, an obelisk, inscribe<l with hleroglyphical and superstitious cliar.acters. The former denoting the common and smaller pillars of the Syrians or Canaanites; the latter, pointing to the large and elaborate obelisks which the Egyptians worshipped as guardian divinities, or used as stones ol adoration to stimulate religious worship. The Israelites were enjoined to beware of them. 'I. Ye sltall keep my Sabl)ntl»s, and reverence my sanctuary—Very frequently, in this book of the L.aw, the Sabl)alli and the sanctuary are mentioned as antidotes to idolatry. glial 1 not be gold for ever—or, "be quite cut oil," as llie margin better renders it. The land was (Joil's, and, in prosecution of an important design. In; gave it to flu; people of his choice, dividing it ninongst their tril)es and families—who, however, held it of Him merely as tenants at will, and had no right or power of disposing of it to strangers. In necessitous circrumstances, individuals might effect a temporary sale, liut they possessed the 3-13. A liLESSiN(} TO THE OBi;niENT. 3. If ye walk ill my statutes—In that covenant into which (Jod graciously enteredwith the people of Israel, He promised to bestow upon them a variety of blessings, so long as they continued obedient to Htm as their .\lmiglity Ruler; and in their suhse(|Uont history that people found every promise amply fultille<l, in the enjoyment of plenty, (leace, a populous country, and victory over a 1 eiu niies. 'I. I will give you rain In due season, niul the lain! shall yield her Increase—Haih seldom fell in Judea except at two seasons—the former rain at the end of autumn, the seedtime; and the latter rain in spring, before the beginning of harvest. (Jeremiah 5. 21.) Ct. Yojir tJireshlng sliall reach unto the vintage, and the vintage shall reach unto the Howiiig-tlme, iVc—The barley harvest in Judea was about the middle of April ; the wheat harvest about six weeks after, or In the beginning of .lune. .\fter the harvest comes the vintage, and fruit gathering toward? the latter end of July. Moses led tli(> Hel)rews to believe, that, providiMl they were laitliful to Ood, there would be no Idle time between the harvest and vintage, so gn-at would bo the Increase. (See Amos 9. IS.) This promiso would be very animating to a peov>le who had come from a country where, for three months, tluy wore pent up riglit of redeeming it, at <i>iij time, on payment of an ailequate compensation to the present holder; and by the enactments of tlie.Iubilee they recovered it free—so that the land was rendered inalienable. (See an exception to this law, ch. 27. 20.) atl-.H. If a man sell a divelllng Iiouse in a walled eily, then he may redeem it » Itliiiik a wliole year after it is 8old—All sales of liouses were Bul).|ect to the same condition. Ihit there was a diderenco between the houses of villages, which, being conuec'ted witli agriculture, were treated an parts of the land; and houses possessed by trading i)eopl(! or foiclguers in walled towns, whicli could only be redeemed witliin tlie year after tli(! sale; if not then redeemed, tliesedid not, revert to the former owner at the Jubilee. 3'i-:il. NotwitliStandlng, tlic cities of tlic Levltes, iSit:—The Levites, having no possessions but their tt)wns and their houses, the law conlerred on them the sanu? jjrlvileges that were granted to thfi lands of the other Israelites. A certain portion of the ands surrounding the Levltlcal cities was appropriated to them for the pasturage of their catt U> and flocks. (Numljers 35. 4, 5.) This was a pernument enilowmont for the support of the ministry, and could not bo alienated foi anv time The Lii.'Vlles, however, were ut y2
A Curae to the Disobedient. LEVITICUS XXVII. Concerning Vows. without being able to walk abroad, from the fields being under water. 10. Ye sliall eat old stoz-c—Their stock of old corn would be still unexhausted and large when the next harvest brouglit a new supply. 13. I have l»rolten their land of its appointed season of rest. The number of those Sabbatic years seems to b.ave been seventy, as determined by the duration of the captivity. This early prediction is very remarkal)le, considering that the usual policy of the Assyrian conquerors was to send colonies to cultivate and inhabit their newly-acquired provinces. 38. The lanfl of your enemies sliall eat you up, <Sc.—On the removal of the ten tribes into captivity, they never returded, and all traces of them were lost. 40-45. If they shall confess their iniquity, &c.—This passage holds out the gracious promise of Divine forgiveness and favour on their repentance, and their happy restoration to their land. In memory of the covenant made with their fathers (Romans 2). 46. These are the statutes and judgment* and laws—It has been thought by some that the last chapter was originally placed after the twenty-fifth [Adam Clarke], while others consider that the next chapter was added as an appendix, in consequence of many people being Influenced by the promises and threats of the preceding one, to resolve that they would dedicate themselves and their possessions to the service of God. [Calmet.] tlie bands of yowiyoUe, and made you go iiprlglxt— metaphorical expression to denote their emancipation from Egj-ptian slavery.
14-39. A Curse to the Disobedient. But If ye will not Iiearkrit unto me, &c.—In proportion to the great and manifold privileges bestowed upon the Israelites, would be the extent of their national criminality and the severity of their national punishmeis if they disobeyed. 10. I will even appoint over yon terror the falling sickness. [Patrick.] consumption and tlic burning ague—Some consider these as symptoms of the same disease; con.sumption followed by the shivering, burning, and sweating fits that are the usual concomitants of that malady. According to the Septuagint, ague is "the jaundice," which disorders the eyes and produces great depression of spirits. Others, however, consider the word as referring to a scorching wind ;—no certain explanation can be given. 18. If ye ivlll not yet for all tUis hearlcen unto me, then I tT'lll punish yon seven times more i. e., with far more severe and protracted calamities. 19. Will mnlce your heaven as iron, and your earth as brass—No figures could' have been employed to convey a better idea of severe and long-continued famine. 33. I will send wild beasts among you—This was one of the four judgments threatf>ned (Ezekiel 14. 21 ; see also 2 Kings
CHAPTER XXVII.
Ver. 1-19. Concerning Vows. 3-8. When a man shall make a singular vow, &c.—Persons have, at all times and in all places, been accustomed to present votive ofl Terings, either from gratitude for benefits received, or in the event of deliverance from apprehended evil. And Moses was empowered, by Divine authority, to prescribe the conditions of tliis voluntary duty. tJie person shall be for the Lord, &c.—better rendered thus :—" According to thy estimation, the persons shall be for the Lord." Persons might consecrate themselves or their children to the Divine service, in some inferior or servile kind of work about the sanctuary (1 Samuel 3. 1). In the event of any change, the persons so devoted had the privilege in their power of redeeming themselves; and this chapter specifies the amount of the redemption money, which the priest had the discretionary power of reducing, as circumstances might seem to require. Those of mature age, between twent.v and sixty, being capable of the greatest service, were rated highest; young people, from five till twenty, less, because not so serviceable; infants, though devotable by their parents before birth (1 Samuel 1. 11), could not be offered nor redeemed till a month after it; old people were valued below the young, but above children ; and the poor—In no case freed from pa.yment, in order to prevent the rash formation of vows—were rated according to their means. 9-13. If it be a beast whereof men bring an offering unto tlie Lord—a clean beo>it
2. 4). your highways shall be desolate—Trade and commerce will be destroyed—freedom and safety will be gone —neither stranger nor native will be found on the roads (Isaiah 3-3.8). This Is an exact picture of the present sta te of the Holy Land, which has long lain in a state of desolation, brought on by the sins of the ancient .lews. 30. Ten women shall bake your bread in one oven, &c.— The bread used in families is usually baked by women, and at home. But sometimes also, in times of scarcity, it is baked in public ovens for want of fuel; and the scarcity predicted here would be so great, that one oven would be sufficient to bake as much as ten women used in ordinary occasions to provide for famify use ; and even this scanty portion of bread would be distributed by weight (Ezekiel
4. 16). SO. I'e shall eat the tlesh of your sons—The revolting picture was actually exhibited at the siege of Samaria, at the siege of Jerusalem by Nebuchadnezzar '..Lamentations 4. 10), and at the destruction of that city by the Romans. (SeeonDeuteronomy 28.) 30. I will destroy your liigli places—Consecrated enclosures on the tops of mountains, or on little hillocks, raised for practising the rites of idolatry. Cut down your Images—According to some, those images were made in the form of chariots (2 Kings i'i. U); according to others, they were of a conical form, like small pyramids. Reared in honour of the sun, they were usually placed on a very high situation, to enable the worshippers to have a i)etter view of the rising sun. They were forbidden to the Israelites, and when set up, ordered to be destroyed. Cast your carcasses upon the carcasses of your idols, &c.—Like the statues of idols, which, when broken, lie neglected and contemned, the Jews during the sieges and subsequent captivity often wanted tlie rites of sepulture. 31. I will make your cities waste—This destruction of its numerous and HourIshing cities, which was brought upon .ludea through the sins of Israel, took place by the forced removal of the people dviring, and long after, the captivity. But it is realized to a far greater extent now. Bring your sanc,- tuaries unto flesolation, and I will not smell the savour of your sweet odours—Tlie tabernacle and temple, as is evident from the tenor of the subsequent clause. In which God announces that He will not accept or regard their sacrifices. 33. I will scatter you among the heathen, &c.—as was done when the elite of the nation were removed into Assyria, and placed In various parts of the kingdom. 34. Then shall the land enjoy her Snl>bath8, as long as it lieth desolate, &c.—A long arrear of Sabbatic years had accumulated through the avarice and apostasy of the Israelites, who had deprived after It had been vowed, it could neither be em.ployed in common purposes nor exchanged for an equivalent—it must be sacrificed—or If, through some discovered blemish, it was unsuitable for the altar, it miglit be sold, and the money applied for the sacred service. If an unclean beast—such as an ass or camel, for instance—had been vowed. It was to be appropriated to the use of the priest at the estimated value, or it might be redeemed by the person vowing on payment of that value, and the additional fine of a fifth more. 14-16. When a i«u»n shall sanctify his house to be holy unto the Lord, &c.—In this case, the house having been valued by the jiriest and sold, the proceeds of the sale were to be dedicated to the sanctuary. But if the owner wished, on second thoughts, to redeem it, he might have it by adding a fifth [lart to the price. 16-34. If a man shall sanctify unto tl»e Lord some part of a field of his possession, &c.—In the case of acquired property in land, if not redeemed, it returned to the donor at the Jubilee ; whereas the part of a hereditary estate, which had been vowed, did not revert to the owner, but remained attached in perpetuity to the sanctuary. The reason of this remarkable difl'erence was to lay every man under an obligation to redeem the property, or stimulate his nearest kinsman to do it. In order to prevent a patrimonial Inheritance going out from any family in Israel. 36, 37. Only the firstlings of tba 93
Moses Numbering the Men of War. NUMBERS I. The Leiiles Exempted. beasts—These, in the case of clean beasts, boing consecrated to God by a universal and standing iaw (Exodus cient usage. (Genesis 11.20; 28.22.) The whole produce of the land was subjected to the tithe tribute—it was a yearly rent which the Israelites, as tenants, paid to God, the owner of tlie land, and a thank ottering they rendered to Him for the bounties of His providence. (See Proverbs 3. 9; 1 Corinthians 9. 11 ; Galatians 6. 0.) 33. "Wn»atsoever passeth under the rod, &c.—This alludes to the mode of taking the tithe of cattle, wliicli were made to pass singly througli a narrow gateway, where a person with a rod, dipped in ochre, stood, and counting them, marked the back of every tenth best, wliether male or female, sound or unsound. 34. Tliese are the coinniaiidments, &c.—Tlie laws contained in this book, for the most part ceremonial, had an important spiritual bearing, the study of which is highly Instructive. (Romans 10. -1; Hebrews 4.2; 12.18.) They imposed a burdensome yoke (Acts 15.10), but yet in the infantine age of"the Clinrch formed the necessary discipline of "a schoolmaster to Christ."
13.12; 3-1. 19), could not be devoted; and in that of unclean beasts, were subject to the rule mentioned (r. 11, 12). 28, 89. No devoted tiling that a man sliall devote unto the Lord of all tliat lie liath, shall be sold or redeemed —This relates to vows of the most solemn kind—tlie devotee accompanying his vow with a solemn Imprecation on himself not to fail in accomplishing his declared purpose, shall surely be put to death—Tliis announcement Imported not that tlie person was to be sacrificed or doomed to a violent death ; but only tliat lie sliould remain till death unalterably in the devoted condition. The preceding regulations were evidently designed to prevent rashness in vowing (Ecclesiastes 5. 4), and to encourage serious and considerate reflection in all matters between God and the soul. (I-uke 21. 4.) 30-33. All the tltlie of the land, whether of the seed of the land This law gave the sanction of Divine authority to an an-
THE FOURTH BOOK OF MOSES, CALLED
NUMBERS. CHAPTER I. there were twelve chiefs appointed to assist in taking tho census of the people. 5. These are the names of the men that shall stand with you, &c.—Each is designated by adding tlie name of the ancestors of his tribe, the people of which were called "Beni-Reul)en, Beni-Levi," sons of Ueuben, sons of Levi, according to the custom of the Arabs still, as well as other nations which are divided into elans, as the Maes of Scotland, the Aps of Wales, and and the O's and the Fitz's of Ireland. [Ch.m.mf.rs.] litis. These were the renowne«l—i(7., the call{"d of the congregation, summoned by name ; and tliey entered upon the survey the very day tlie order was given, by their polls —individually, one by one. 19. As the Lord eoinmauded Bloses, etc.—The numbering of tlie people was not an act siiilul In itself, as Moses did it by Divine appointment; but David incurred guilt by doing it without the authority of God. (See on 2 Samuel 21. 10.) aO-4 4. These are those that were numbered—In this legistration tlie tribe of Judah apjiears the most numerous; an<l accordingly, as the pre-eminence had been assigned toil
Ver. 1-54. Mosks Numbering the Men of War. 1. On the first day of the second month, &c.—Thirteen months bad elapsed since the exodus. About one month had been occupied in tlie journey; and the rest of the period had been passed in encan\pment amongst tlic recesses of Binni, where the transactions took place, and the laws, religious and civil, were promulgated, whicli are contained In tlie two preceding books. As tlie tabernacle was erected on the first day of the first month, and the order here mentioned was given on the first day of the second, some think the laws in Leviticus were all given in one month. The Israelites having been formed into a separate nation, under the special government of God as th'itr King, it was necessary, before resuming their march towards the promised land, to put them into good order. And accordingly Moses was commissioned, along witli Aaron, to take a census of the people. This census was Incirlont illy noticed (Exodus 38. 2<i), In reference to the poll-lax tor the works of the tabernacle; but it is here uescri Vied in detail, in order to show the relative increase and military strength of the different tribes. The enumeration was confined to those cap.able of bearing arms, and b,v .Jacob, it got the precedence In all tho encampments of Israel. Of the two half tribes of .Joseph, who Is seen to V)e "a fruitful bough," that of ICphraim was the larger, as had been predicted. The relative Increase of all, as in the two just mentioned, was owing to the special blessing of God, conformably to the prophetic declaration of the dying patrlanOi. Hut the Divine blessing is usually conveyed through the Intliience of secondary causes; and therein reason to beli(-ve that the relative populonsness of the tribes would, under God, depend upon the pi'oductlveiH'ss of tlie respectivt localities assigned to lliem. 4.'>, 4«. AH they that were numbered were six hundred thousand, Ac.—What an astonishing Increase from sevi Mily-fivc persons who went down to lOgypt about 215 years belbre, and who were subjected to the greatest privations and liardships! And yet this enumeration was restricted to men from 20 years and upwards. Including women, children, It was to be made with a careful distinction of the tribe, family, and houscholil to whU'li every individual belonged. By this rule of summation many important advantages were secured—an exact genealogical register was Cormed—the relative strength of each tribe was ascertained, and the reason found for arranging the order of precedence In march as well as disposing the dlU'ereut tribes In camp around the tabernacle. The promise of God to Abraham was seen to be fulfilled In the extraordinary increase of his posterity, and provision made for tra<-iiig the regular descent of the; Messiah. .3. Aaron hall number them by their armies—or companies. In their departure frf>ni Egypt they were divided Into five grand coinpnnles (Exodus 13. 18), but from the r.ojourii In the wilderness to the jiassnge of the .Jordan they were formed into four greatdivisions. The latter is here reaiKl old men, together with the licvltes, the whole iiopulatlon of Israel, on the ordinary principles of coiui)Utaferred to. 4-10. With you there sliall be a man of every tribe, Ac—The social condition of the Isruelltes In tlon, amounted to about 2,100,000. 47-54. ITut the l,evltes were not numbered amon Ihi-m—Tlu\v wero obliged to keep a register of their own. The.v were conth(! wl Meriicss bore a close resemblance to that of the nomad tribes of the East In the present day. The head of the tribe was a hereditary dignity, vested In the eldest eon or some other to whom the right of primogeniture was tiaiislerred, and under whom were other Inferior heads, also lieredltary, among the dlll'erent branches of sccrateil to the priestly ofllce, which In all countries lias l>een exempted customarily, and In Israel h,v the express authority of (lOd, frcnn military service. Tlio custody of the things devotiMl to the Divine service was assignee! to them HO exclusively, that " no stranger "—>. r., no pi rson, not even an Israelite of any other tribe, was allowed, lue 1 rlb(!. The Israelites being divided Into twelve tribes, l»4
NUMBERS II, III.
The Order of the Tribes in their Tents.
The Levilei Sermee.
Dnder penally of death, to approach t))ese, and hence they encamped round the tabernacle, that there should be no manifestation of the Divine displeasure amons the peoon ch. 3. 38), formed the centre, as does the chiefs in the encampment of all nomad people. In marching, this order was adhered to, with some necessary variations. Judah led the way, followed, it is most probable, by Issachar and Zebulun. Keuben, Hirneon, and Gad, formed the second great division. They were followed by the central company, composed of the Levites, bearing the tabernacle. Tlien the third and posterior squadron consisted of Ephraim, Manasseh, and Benjamin, while the hindmost place was assigned to Dan, Aslier, and Naphtali. Thus Judah's, which was the most numerous, formed the van: and Dan's, which was the next in force, brought up the rear; while Reuben's and Ephraim's, with the tribes associated with them respectively, being the smallest and ple. Thus the numbering of the jieople was subservient to the separation of the Levites from those Israelites who were fit for military service, and to the practical inlrodpctiou of the law respecting the first-born, for whom the tribe of Levi became a substitute.
CHAPTER II.
Ver. 1-34. The Order of the Tribes in their TErTS. ft. Every mnn shall pitch by his own standard with the ensign of tlieir father's house—Standards were visible signs of a certain recognized form for directing the movements of large bodies of people. As the Israelites were commanded to encamp "each by his own standard, with the ensign of their father's house," the direction has been considered as implying that they possessed three varieties—(1.) the great tribal standards, which served as rallying-points for the twelve large clans of the people; weakest, were placed In the centre. (See on eh. 10. 14.)
CHAPTER III.
Ver. 1-51. The Levites' SiftiviCE. 1. These are the generations of Aaron and Moses, &c.—This chapter contains an account of their families ; and although that of Moses is not detailed like his brother's, his children are included under the general designation of the Amram- (2.) the standards of the subdivided portions; and, (3.) those of families or houses. The latter must have been absolutely necessary, as one ensign only for a tribe would not have been visible at the extremities of .so large a body. We possess no authentic information as to tlicir forms, material, colours, and devices. But it is probable that they might bear some resemblance to those of Egypt, only stripped of any idolatrous symbols. These were of an umbrella or a fan-like form, made of ostrich featliers, Bhawls, &c., lifted on the points of long poles, which were borne, either like the sacred central one, on a car, or on men's shoulders, whilst others might be like the beacon lights which are set on poles by Eastern pilgrims nt night. Jewish writers say that the standards of the Hebrew ites (v. 27), a term which comprehends all the descendants of their common father Amram. The reason why the family of Moses was so undistinguished in this record is, that they were in the private ranks of the Levites, the dignity of the priesthood being conferred exclusively on the posterity of Aaron ; and hence, as the sacerdotal order is the subject of this chapter, Aaron, contrary to the usual style of the sacred history, is mentioned iiefore Moses, in tlie day tltat the Lord spake ivlth Moses In mount Sinai—This is added, because at the date of the following record the family of Aaron was unljioken. 2-4. Tliese are the names of the sons of Aaron—All the sons Of Aaron, four in number, were consecrated to minister in the priest's office. The two eldest enjoyed but a brief term of office (Leviticus 10. 1, 2; ch. 26. 61); but Eleazar and Ithamar, the other two, were dutiful, and performed the sacred service during the lifetime of their father, as his assistants, and under his superintendence. 5-10. Bring the tribe of Levi near—The Ileb. word "bring near" is a sacrificial term, denoting the presentation of an of Tering to God ; and the use of the word, therefore, in connection with the Levites, signifies that they were devoted as an ol Tering to the sanctuary, no longer to be employed in any common offices. They were subordinate to the priests, who alone enjoyed the privilege of entering the holy place; but they were employed in discharging many of the humbler duties which belonged to the sanctuary, as well as in various ol Hces of groat utility and importance to the religion and morals of the people. 9. Tliey are wholly given unto Iiim out of the children of Israel, Ac—The priests hold the place of God, and the Levites are the servants of God in the oliedien'-e they render to the priests. 11-13. I have t.Tlten the l.evltes, &c.—The consecration of this trilje did not originate in the legislative wisdom of Moses, but in the special appointment of God, who chose them as substitutes for the triles were symbols borrowed from the prophetic blessing of Jacob—Judah's being a lion, Benjamin's a wolf, &c.; and that the ensigns or banners were distinguished b.y their colours—the colours of each tribe being the same as that of the precious stone representing that trilie in the breastplate of the high priest, far off about the tabernacle of tlie congregation shall they plfcli i. e., over against, at a reverential distance. The place of every tribe is successively and specifically described, because each had a certain part assigned both in the order of march and the disposition of the encampm("nt. 3. On the east side towarfl the rising of the sun shall titry of the standard of the camp of Jndah pitch, Ac—Judah was placed at the head of a camp composed of three tribes rallying under its .standard, said to have coml)ined the united colours in the high priest's breastplate, but called by the name of Judah. They were appointc<I to occupy the east side, and to take the lead in the march, wliich, for the most part, was In an easterly direction. 5. Tlvose that pitch next unto him—i. e., on the one side. 7. Then the tribe of Zebulun—on the other side. While .ludah's tribe was the most numerous, those of Issachar and Zebulun were also very numerous ; so that the assocl.ation of those three tribes formedastrongandimposingvan. Nah- •hon or Naasson {Matthew 1. 4) shall be captain— It appears that the twelve men who were called to superintend the census were also appointed to he the captains of their respective tribes—a dignity which they owed probably to the circumstances, formerly noticed, of their liold Ing the hereditary office of head or "prince." 10-31. On the south side tlie standard of the camp of Reuben The description given of the position of Reulien and his attendant tril)eson the south, of Ephraim and his associates on the vest, of Dan and his confederates on the first-born. By an appointment made in memory of tlie last solemn Judgment an Egypt, from which the Israelitlsh hous(^holds were miraculously exempt, all the firstborn were consecrated to God (Exo<lus 13.12; 22. 2!)i, wlio thus, under peculiar circumstances, seemed to adopt the patriarchal usage of appointing the eldest to act as the priest of the family. But the privilege of redemption that was allowed the first-born opened the w.ay for a change; and accordingly, on the full organization of thn .Mosaic economy, the administration of sactred tilings formerly committed to the first-born was transferred from them to the Levites, who received that lionour partly as a tribute to Moses and Aaron, partly because this tribe had distinguished themselves by their zeal In the affair of the golden calf (Exodus 32.29), and also because, being the smallest of tlie tribes, they could north, with that of .Tudah on the east, suggests the Ide.a of a square or quadr.angle, which, allowing one s<iUMrc cubit to each soldier whilst remaining close tn the ranks, bas been computed to extend over an area of somewhat more than twelve square miles. But into our calculations of the occupied space must be taken not only the fighting men, whose numbers are here given, but also the families, tents, and baggage. The tabernacle or sacred tent of their L>lvlue King, with the camp of the Levites around It (see
111 find suitable employment and support in the work. (See on Deuteronomy 33. 9.) The designation of a special class for the sacred offices of religion was a wis*
NUMBERS IV.
Of the Levites' S rrice.
The Families of the Leviles.
arrangement; for, on their settlement in Canaan, the people would be so occupied that tnej' might not bo at leisure to wait on the service of the sanctuary, and sacred things miglit, from various causes, fall into neglect. But the appointment of an entire tribe to the Divine service ensured the regular performance of the rites of religion. The subsequent portion of th-j chapter relates to the formal substitution of this. tribe. 1 am tlie Lortl i.e., I decree it to be so; and being possessed of sovereign authority, expect full obedience. 14r-27. Nu-mber tlie cliildreii of Levi— They were numbered as well as the other tribes ; but the enumeration was made on a different principle—for while in the other tribes the amount of males was calculated from twenty years and upward, in lliat of Levi they were counted from a month Old and upward. The reason of the distinction is obvious. In tlie other tribes the survey was made for purposes of war, from whicli the Levites were totally exempt, and were appointed to a work on which they entered as soon as they were callable of instruction. Tiiey are mentioned under the names of Gershon, Koliath, and Merari, sous of Levi, and chiefs or ancestral lieads of three subdivisions into which this tribe was distributed. Tlieir duties were to assist in the conveyance of the tabernacle when the people were removing the various encampments, and to form its guard whilst stationary—the Gershonites being stationed on the west, the Kohathites on the south, and the families of Merari on the north. The Kohathites had the principal place about the tabernacle, and charge of the most precious and sacred things—a distinction with wliich the}' were honoured, proljably, from the Aaronic family belonging to this division of the Levitical slip. If it contained the first inscription, the boy was redeemed by a Levite ; if tlie latter, the parent had to pay, Ttie ransom-money, which, reckoning the shekel at half a crown, would amount to 12s. 6d. eacli, was apjiropriated to tlie use of the sanctuary. The excess ol the general over the Levitical flrst-born is so small, that the only way of accounting for it is, by supposing those first-born only were counted as were males remaining in their parents' household, or that those first-born only wero numbered which had been born since the departure Irom Eg3'pt, when God claimed all the first-born as his special property. 41. Tlie cattle of tlie Levites—These, which they kept to graze on the glebes and meadows in tho suburbs of their cities, and supply their families with daily produce and animal food, were also taken as an equivalent for all the firstlings of the cattle which the Israelites at that time possessed. In consequence of this exchange the firstlings were not brought then, as afterwards, to the altar and the priests.
CHAPTER IV.
Ver. 1-49. Of the Levites' Service. 3, 3. Sons of Koliatit} from thirty years old and upward—This age was specificallj' fixed on (see on ch. 8. 24) as the full maturity of bodily energy to perform th* laborious duties assigned them in tlie wilderness, as well as of mental activity to assist in the management of the sacred services. And hence it was the period of life at which the Baptist and Christ entered on their respective ministries, even unto flffy—The term prescribed for active duty was a period of 20 years, at the end of which they were exempted from the physical labours of the tribe. The Gershonites, being tlie oldest, had tlie next honourable post assigned tiiem, while the burden of the drudgery was thrown on the division of Merari. 33. Chilef—ratlicr, chiefs of the Levites. Three persons are mentioned as chiefs of these respective divisions. And Eleazar presided over them; wlience he is called "the second priest " (2 Kings 25. 18) ; and in the case of the high priest's absence from illness or other necessary occasions, he performed the duties (1 Kings 4. 4). 38. Tliose tliat encamp, &c.—That being the entrance-side, was tlie post of honour, and consequently reserved to Moses and tlie priestlj' family. But the sons of Moses had no station here. 39. Twenty and two thousand—The result of this census, though made on conditions most advantageous to Levi, proved it to be by far the smallest in Israel. The separate numlieis stated in v. 22, 28, 34, wlien added together, amount to 22,3IX). The omission of the 300 is variously accounted for—by some, because tliey might be flrst-l)orn av Iio were already devoted to God, and could not be count(;d as substitutes; and by others, because in Scripture style, the sum is reckoned in round numbers. The most probalilo conjecture is, that as Jlcb. letters are employed lor figures, one letter was, in the course of transcription, taken for another of like form but smaller value. 40, 51. Number all tlie tlrst-born of tlie males of tlie eliildrcn of Israel, &c.—The principle on which the enumeration of the Levites had been made was now to be applied to the other tribes. Tlie number of their male children, from a month old and upward, was to be reclconed, in order that a comparison might be instituted with that of the Levites, for tlie formal adoption of the latter as substitutes for the first-born. The Levites, amounting to 22,000, were given in excliange for an equal number of the first-born from the other tribes, leaving an excess of 273 ; and as there were no substitutes for these, tliey were redeemed at the rate of five shekels for each (ch. 18. 15, IG). Every Israelite would naturally wish that his son might be redeemed by a Levite without the payment of this tax, and yet some would have to ncur the ex))ense, for there were not Levites enough to make an equal exchange. Jewish writers say tlie matter was determined by lot, In this manner: Moses put Into an urn 22,000 pieces of parchment, on each of which he wrote "a son of Levi," and 273 more, containijig the words, "five shekels." These being shaken, lie ordered each of the flrst-born to put In his hand and take out a office, though still expected to attend in tlie tabernacle (ch. 8. 26). all that enter into the host—so called from their number, the order and discipline maintained tlirough their ranks, and their special duty as guards of the tabernacle. Tlie Heb. word, however, signifies also a station or office; and hence the passage maybe rendered, "All that enter into the sacerdotal ofllce " (v. 23). 4-13. This shall be the service of the sons of Koliatli, &<s — They are mentioned first, from their close connection with Aaron; and the special department of duty assigned to them during the journeyings of Israel accorded with the charge they had received of the precious contents of the tabernacle. But these were to be previously covered by the common priests, who, as well as the higli priest, were admitted on such necessary occasions into tlie holy place. This was an exception to the general rule, which prohibited tlie entrance of any but the high priest. But when the cloud removed from tlie tabernacle, the sanctuary might be entered by the common priests, as to them was reserved tlie exclusive privilege of packing the sacred utensils; and it was not till the holy tilings were thus ready for carriage, that the Kohathites were allowed to approach. 5. Covering veil—the inner veil, wliicli separated the holy from the most holy place. (See on Exodus
30. 3.) 6. covering of badgers' skins—(Sec on Exodus 25.
5.) The covering, however, referred to was not that of the tabernacle, but one made for the special purpose of protecting the ark. put in the staves—These golden staves were now taken out. (See on Exodus 25.15, compared with 1 Kings 8. 8.) Tho i/cb. word rendered "put in," signifies also "dispose," and probably refers here to their insertion through the openings in the coverings made for receiving them, to preserve thorn from tlie touch of tho carriers as well as from the infiuence of the weather. It is worthy of notice, that the coverings did not consist of canvas or coarse tarpaullng, butof a kind whieli united beauty with decency. 7. Continual showbread—Though the people were in the wilderness fed upon manna, the sacred loaves wore constantly made of corn, which was probably raised In small quantities from the verdant patches of the desert. 10. A bar—or bier, formed of two poles fastened by two cross-pieces, and borne by two men, after the fashion of a sedan chair. 13. Instruments of ministry— the offlclal dress of tho prlest-s. (Exodus 31. 10.) 13. Shall take away the ashes fom tlie altar, &c.—The necessity
Oj the Lei'ites Service. XUMBERS V. The Unclean to be Removed put out of the camp e\ery leper—The exclusion of leprous persons from the camp in tlie wilderness, as from of removing xshes from the altar plainly implies that sacrifices were on'ei'cd in the wildeiness (cf. Kxodus 18. 12; 24. cities and villages afterwards, was a sanitary ineasuie taken according to prescribed rules. {Leviticus cliaps. 1.'!., 4), though that rebellious race seems frequentlj' to have neglected the duty. (Araos a. 25.) No mention is made of the sacred fire; but as, by Divine command, it was to be kept constantly burning, it must have been transferred to some pan or brazier under the covering, and borne by the appointed carriers. 15. tlie sous of Koliath shall come to bear It, but shall not tonch any holy thing, 14.) Tills exclusion of lepers from society has been acted upon ever since; and It affords almost the only instance in which any kind of attention is paid in the East to the prevention of contagion. The usage still more or less prevails in the East among people who do not think the least precaution against the plague or cholera necessary but judging from personal observation, we think tliat in Asia the leprosy has now much abated in frequency and virulence. It usually appears In a comparatively mild form in Egypt, Palestine, and other countries where the disorder is, or was, endemic. Small societies of excluded lepers live miserably In paltry huts. Many of thein are beggars, going out into the roads to solicit alms, which they receive in a wooden bowl; charitable people also sometimes bring difl Terent articles of food, which they leave on the ground at a short distance from the hut of the lepers, for whom It is intended. They are generally obliged to weara distinctive badge, that people may know them at first sight and be warned to avoid them. Other means were adopted amongst the ancient Jews by putting their hand on their mouth and crying, " Unclean, unclean." But their general treatment, as to exclusion from society, was the same as now described. The association of the lepers, however, in this passage, with those who were subject only to ceremonial uncleanness, shows that one important design in the temporary exile of such persons was to remove all impurities that reflected dishonour on the character and residence of Israel's King. And lest tUey die—The mode of transport was upon theshoulders of the Levites(see on eh. 7. 9), although afterwards wheeled vehicles were employed. (2 Samuel 6. 3; 1 Chronicles 15. 12.) And it was allowed to touch the covering,\)ut not the things covered, on the penalty of death, which was more than once inflicted. (1 Samuel 6. 19; 2 Samuel
6. 6, 7.) This stern denunciation was designed to Inspire a sentiment of deep and habitual reverence in the minds of those who were oflicially engaged about holy things. 16. To the office of Eleazar pertaineth the oil for the light, and the sweet Incense, &c.—He was charged with the special duty of superintending the squadron who were employed in the carriage of the sacred furniture ; besides, to his personal care were committed the materials requisite for the daily service, and which It was necessary he should have easily at command. (Exodus 29. 3S.) 17-20. Ciit ye not off the tribe of the families of the Kohatliiites from among thf Ijevites, &c.—a solemn admonition to Moses and Aaron to beware, lest, by any negligence on their part, disorder and improprieties should creep in, and to lake the greatest care that all the parts of this important service be apportioned to the proper parties, lest the Kohathites should be disqualified for their high and honourable duties. The guilt of their death would be incurred by the superintending priest, if they failed to give proper directions, or allowed any irreverent familiarity with sacred things. 24:-38. This is tlie service of the families of the Gershonites, &c.—They were appointed to carry " the curtains of the tabernacle" i. e., the goats' hair covering of the tent—the ten curious curtains and embroidered hangings at the entrance, with their red morocco coverthis vigilant care to maintain external cleanliness in the people was typically designed to teach them the practice of moral purity, or cleansing themselves from all filtliiness of the flesh and spirit. The regulations made for ensuring cleanliness In the camp suggest the adoption of similar means for ipaintaining purity in the church. And although, in large communities of Christians, it iiuiy lie often difl Scult or delicate to do this, the suspension or, in flagrant cases of sin, the total excommunication of the ot Tender from the prlvilegesand communion of tliecliurcb ing, &c. 88. Their charge shall be under the hand of Ithamar the son of Aaron, &c.—The Levites were subject to the of Hcial command of the priests generally in doing the ordinary work of the tabernacle. But during the journeyings Eleazar, who was next in succession to his father, took the special charge of the Koliathites, while is an Imperative duty, as necessary to the moral purity of the Christianas the exclusion of the leper from the oainp was to physical health and ceremonial purity in tlie Jewish church.
5-10. Restitution Enjoined. 6. when a m.tn or a woman sltall commit any siik that men commit, to <lo a trespass against the liord—This is a wrong or injury done by one man to the property of another, and as it is called "a trespass against the Lord," it is implied, in tlie case supposed, that the offence has been aggravated by prevaricating—by a false oath, or a fraudulent lie in denying it, which is a "trespass" committed against Ood who Is the sole judge of what is falsely sworn or spokeiij (Acts5. 3, 4.) And that person be guilty—i. e., from tha obvious tenor of the passage, conscience-smitteiij. oTj brought to a sense and conviction of his evil conduct.
Ills brother Ithamar had the superintendence of the Gershonites and Merarites. 29-33. As for tlic sons of Merarl—They carried the coarser and heavier appurtenances, which, however, were so important and necessary, that an Inventory was kept of them—not only on account of their number and variety, but of their comparative commonness and smallness, which might have led to their being lost or missing through carelessness, inadvertency, or neglect. It was a useful lesson, showing that Ood disregards nothing pertaining to his service, and that even in the least and most trivial matters he requires the duty of faithful obedience. 34-49. Moses and Aaron anil tlie chief of the congregation numbered tike song of tike Kohathites, &c.—This enumeration was made on a different principle from that which is recorded in the preceding chapter. That was confined to the males from a month old and upward, while this was extended to all capable of service In the three classes of the Levltlcal tribe. In considering their relative numbers, the wisdom of Divine Providence appears in arranging that, whereas In the Kohathites and Gershonites, whose burdens were few and easier, there were but about a third part of them which were fit for service; the Merarites, whose burdens were more and heavier, had above one-half of them fit for this work. [Poole.] The small population of this (See on Leviticus 6.4.) In that case there must be, first, confession, a penitential acknowledgment of sin ; secondly, restitution of the property, or the giving of an equivalent) with the additional fine of a fifth part, both as a coinpertsation to the person defrauded, and as a penalty inflicted on the injurer, to deter others from the commission>of similar trespasses. (See on Exodus 22. 1.) The dirtin eiice between the law recorded in that passage and thisin, that the one was enacted against flagrant and dnterjniraed thieves, the other against those whose necessities mig!)t have urged them into fraud, and wliose cons<ucnces: were distressed by their sin. This law also supposes the injured party to be dead. In which case, the compensation due to l)is representatives was to be paid to the priest, who, as God's deputy, received the required satisfaotion. 9, 10. every offering shall be his-Whatever wasgiven in tliis way, or otherwise, as by free-will offerings, Irrevocably belonged to the priest. tribe, so Inferior to that of the other tribes, is attempted Ui be explalued (see on ch. 3. 89).
CHAPTER V.
Ver. 1-4. The Unclean to be Removed out or the Camp, ft, Commaikd the children of Israel, (hat they
11-31. The Trial of Jealousy, if any man's wife go aside—This law was given both as a-atrongillsconrago-
Ute Trial of Jealousy. NUMBERS VI, VII. The Law of the XazariU. time. (Judges 13. 5; IG. 17.) We do not know, perhaps, the whole extent of abstinence they practised. But they separated tliemselves from three tilings in particular— viz., from wine, and all the varieties of vinous produce; from the application of a razor to their head, allowing their hair to grow; and from pollution by a dead body. The reasons of the self-restrictions are obvious. The use of wine tended to inflame the passions, intoxicate the brain, and create a taste for luxurious indulgence. Th« cutting off the hair being a recognized sign of uncleanness (Leviticus 14. 8, 9), its unpolled luxuriance was a symbol of the purity he professed. Besides, its extraordinary length kept him in constant remembrance of his vow, as well as stimulated others to imitate his pious example. Moreover, contact with a dead body, disqualifying for the Divine service, the Nazarite carefully avoided such a cause of unfitness, and, like the high priest, did not assist at the funeral rites of his nearest relatives, preferring his duty to God to the indulgence of his strongest natural attections. 8-11. If any man die suddenly by him, and lie hath del Ued the head of his consecration —Cases of sudden death might occur to make him contract pollution; and in such circumstances he required, after shaving his head, to make the prescribed offerings necessary for the removal of ceienionial defilement. (Leviticus 15. 13; ch. 19. 11.) But by the tern»i of this law an accidental defilement vitiated the whole of his previous observances, and he required to begin the period of his Nazaritism afresh. But even this full completion did not supersede the necessity of a sin ofl'ering at the close. Sin mingles with our best and holiest performances, and the blood of sprinkling is necessary to procure acceptance to us and our services. 13-30. When the days of his separation are fi Ufllled, &c.—On the acconiplisliiueiit of a limited vow of Nazaritism, Nazarites might cut their hair wherever they happened to be (Acts 18.18); but the ment to i.'oiijugal infidelity on tlie part of a wife, and a sutticient proteotiou of lier from tlie coiisequencfS of a hasly and groundless suspicion on the part of tlie husband. His suspicions, however, were sufficient in tlie absence of witnesses (Leviticus 20. 10), to warrant the trial described; and the course of proceeding to be followed was for the jealous husband to bring his wife unto the jiriest with an offering of barley meal, because none were allowed to approach the sanct lary empty-handed. (Exodus
15.) On other occasions, there were mingled with the ot Tering, oil which signified joy, and frankincense which denoted acceptance. (Psalm 141. 2.) But on the occasion referred to, both these ingredients were to be excluded, parlly because it was a solemn appeal to God in distressing circumstances, and partly because it was a sin offering on the part of the wife, who came before God in the character of a real or suspected offender. 17. tlic priest shall take lioly water—Water from the laver, which was to be mixed with dust—an emblem of vileness and misery. (Genesis 3. 14; Psalm 22. 15.) in an eartlien vessel—This fragile ware was chosen, because after being used it was broken in pieces. (Leviticus 6. 28; U. ;ii.) The whole circumstances of this awful ceremony—her being placed with her face toward the ark—her uncovered head, a sign of her being deprived of the protection of her husband (1 Corinthians 11. 7)—the bitter potion being put into her hands preparatory to an appeal to God—the solemn adjuration of the priest (v. I9-22j, all were calculated in no common degree to excite and appall the imagination of a person conscious of guilt. 'H. tUe Lord make tliee a curse, &c.—a usual form of imprecation. (Isaiah 6.5. 15; Jeremiah 29. 22.) 33. Tlie woman sliall say Amen, Amen—The Israelites were accustomed, instead of formally repeating the words of an oath, merely to say Amen, a "so be it" to the imprecations it contained. The reduplication of the word was designed as an evidence of the woman's innocence, and a willingness that God would do to her according to her desert. 33, 34. Write these curses in a book— The imprecations, along with her name, were inscribed in some kind of record—on parchment, or more probably on a wooden tablet, blot them out with the bitter water—If she were innocent, they could be easily erased, and perfectly harmless; but if guilty, she would experience the fatal effects of the water she had drunk. 39. tliis is the law ofjealousies—Adultery discovered and proved was punished with death. But strongly-suspected cases would occur, and this law made provision for the conviction of the guilty person. It was, however, not a trial conducted according to the forms of Judicial process, but an ordeal through which a suspected adulteress was made to go—the ceremony being of that terrifying nature, that, on the known principles of human nature, guilt or Innocence could not fail to appear. From the earliest times, the jealousy of Eastern people has established ordeals for the detection and punishment of suspected unchastity in wives. TIk; practice was deeprooted as well as universal. And it has been thought, that tlie Israelites being strongly bi,a.ssod in favour of such u.sages, this law of Jealousies " was incorporated ,among.st the other Institutions of the Mosaic economy, in liair was to be carefully kept and brought to the door of the sanctuary. Then after the presentation of sin otlerings and burnt ofl'erings, it was put under the vessel Id which the peace olferings were boiled; and the priest,, taking the shoulder (Leviticus 7. 32), when boiled, and a cake and wafer of the meat oflering, put them on the hands of the Nazarites to wave before the Lord, as a token of thanksgiving, and thus released them from their vow.
23-27. The Foum of Blessing the People. Speak unto Aaron and unto his sons, saying. On this wise ye shall blesn the congregation of Israel, <&c.—This passage records the solemn benediction which God appointed for dismissing the people at the close of the daily service. The repetition of the name "liord" or "Jehovah" three times, expresses tlie great mystery of the Godhead—three persons, and yet one God. The expressions in the separate clauses correspond to the respective olllcos of the Father, to "bless and keep us;" of the Son, to be "gracious to us;" and of the Holy Ghost, to "give vis peace." And that the benediction, tliougli pronounced by the lips of a fellow-man, derived its virtue, not from the priest, but from God, the encouraging assui'auce was added, "I the Lord will bless them."
CHAPTER VII. order to free it from the idolatrous rites which the heathens had blende<l with it." Viewed in this light, its sanction by Divine authority In a corrected and Improved form exhibits a proof at once of the wisdom and condeecenslon of God.
Ver. 1-89. The Princes' Offerings. 1. the day that Moses had fully set up the tabernacle—Those who lake the word "day " as literally pointing to the exact date of the completion of the tubernacle, are under a necessity of considering the sacred narrative as disjointed, and this portion of the history from the seventh to the eluventh
CHAPTER VI.
Ver. 1-22. Thk Law of the Nazakitk in His Separation. 3-r>. When either man or woman . . . shall 'VOW a vow of a Nazarite—i. e., "a separated one," from a Hebrew word, to separate. And It was used to designate a class of persons wlio, under the Impulse of extraordiinary piety, and with a view to higher degre<^8 of religious cliaptirs as out of its place—the chronology requiring that It should have Immediately followed the fortieth chapter of Exodus, which relates that the tabernacle was reared on the first day of the first month of the second year. But that the term "day" Is used in a loose ami Indeternilna;* sense, as synonymous with time, is evident from the fa.t that not one day but several days were occupied with tlie transactions about to be des(;rlbed. So that this cliapler stands In Its i)roper place In the order of the history ; after the tabernacle and Its Instruments, tiie altar and Its vesimprovement, voluntarily renounced the occupations and pleasures of the world tode llcato'thomselvesunr(*»<!rvedly to th(! 1>I vine service. The vow might be taken by either sex, provided they had the disposal of themselves (ch. .K).
1), and for a .liiultcd period—usually a month or a llfe- &8
The Pi-^inces' Offerings for (he NUMBERS VII. Dedication of the Altwr cording to models with which they had been familiar. Each wagon was drawn by two oxen, and a greater number does not seem to have been employed on any of the different occasions mentioned in Scripture. Oxen seem to have been generally used for drauglit in ancient times among otlier nations as well as the Hebrews; and they continue still to be employed in dragging the few carts which are in use in some parts of Western Asia. [Kitto.] gave them unto the Levites—The principle of distribution was natural and judicious—Tlie Merarites having twice the number of wagons and oxen appropriated to them that the Gershonites had ; obviously because, wliile the latter had charge only of the coverings and hangings —the light but precious and richly-embroidered drapery— the former were appointed to transport all the heavy and bulky materials—the boards, bars, pillars, and sockets— in short, all the larger articles of furniture. Wlioever thinks only of the enormous weight of metal, the gold, sels, had been anointed (Leviticus 8. 10), the Levites sepn rated to the sacred service—the numbering of the people, and the disposal of the tribes about the tabernacle, in a certain order, wliicli was observed by the princes in the presentation of their offerings. This would fix the period of tlie imposing jeremonial described in tliis chapter about a montli after tlie completion of tlie tabernacle. '4,
3. Tlie princes of Israel . . . broiigUt their offering beir«>re t!«e Lord—The finisliing of the sacred edifice would, It ma.v well be imagined, be hailed as an auspicious occasion, diffusing great .joy and thankfulness tliroughout the wliole population of Israel. But the leading men, not content with participating in the general expression of satisfaction, distinguished themselves by a movement, which, while purely spontaneous, was at the same time so appropriate in the circumstances, and so ccinal in cliaracter, as indicates it to have been the result of concert and previous arrangement. It was an offer of the means of carriage, suitable to the migratory state of the nation in the wilderness, for transporting the tabernacle from place to place. In the pattern of tliat sacred tent exhibited on the mount, and to which its symbolic and typsilver, brass, &c., that were on the bases, chapiters, and pillars, &c., will probably come to the conclusion that four wagons and eight oxen were not nearly sufficient for the conve.yance of so vast a load. Besides, the Merarites were not very numerous, as they amounted only to 3200 men from thirty years and upward; and, therefore, there is reason to suppose that a much greater number of wagons would afterwards be found necessary, and be furnislied, than were given on this occasion. [Calmet.] Others, who consider the full number of wagons and oxen to be stated in tlie sacred record, suppose that the Merarites may have carried many of the smaller things in tlieir hands—the sockets, for instance, which being each a talent weight, was one man's burden. (2 Kings 5. 23.) The Kobathites had neither wheeled vehicles nor beasts of burden assigned them, because, being charged with the transport of the furniture belonging to the holy place, the sacred worth and character of the vessels entrusted to them (see on eh. i, ical character required a faithful adherence, no provision haH been made for its removal in the frequent journey Ings of the Israelites. That not being essential to the plan of the Di vi he architect, was left to be accomplished by voluntary liberality; and whether we look to the judicious character of the gifts, or to the public manner in which they were presented, we have unmistakable evidence of the pious and patriotic feelings from which they emanated, and the extensive interest the occasion produced. The offerei-8 were "the princes of Israel, heads of the house of their fathers," and the offering consisted of six covered wagons or little cars, and twelve oxen, two of the princes being partners in a wagon, and each furnishing an ox. 4, 5. The Ijord spake unto Moses saying, Take if of them, that they may be to do the service of the tnl)ernacle of the congregation—They exhibited a beautiful example to all who are great in dignity and in wealth, to Ije foremost in contributing to the support and in promoting the interests of religion. The strictness of the injunctions Moses had received to adhere with scrupulous fidelity to the divine model of the tabernacle probably led him to doubt whether he was at liberty to act in this matter without orders. God, however, relieved him by declaring His acceptance of the free-will offerings, as well as by giving Instructions as to the mo<le of their distribu-
15) demanded a more honourable mode of conveyance. These were carried by those Levites shoulder-high. Even in this minute arrangement every reflecting reader will perceive the evidence of Divine wisdom and lioliness ; and a deviation from the prescribed rule of duty led, in one recorded instance, to a manifestation ofholy displeasure, calculated to make a salutary and .solemn impression. (2S,'imuel 6. 6-13.) 10,11. The princes offered for dedicating of the altar, &c.—" Altar" is here used in the singular for the plural ; for it is evident, from the kind of ofl'erings, that the altars of ljurnt offering and incense are botli referred tion among the Levites. It is probable that in doing so, He merely sanctioned the object for which they were offered, and that the practical wisdom of the offerers had previously determined that they should be distributed " unto the Levites, to every man according to liis service ;" to. This was not the first or proper dedication of those altars, which had been made by Moses and Aaron some time before. But it might be considered an additional dedication—those offerings being the first that were made for particular persons or tribes. They shall offer each prince on his day, &c.—Eastern princes were accustomed anciently, as they are in Persia still on a certain yearly festival, to sit upon their thrones in great state, when the princes and nobies, from all parts of their dominions, appear before them with tributary presents, which form a largo proportion of their royal revenue. And in the offering of all gifts or presents to great personages, every article is presented singly and with ostentatious display. The tabernacle being the palace of their great King, as well as the sanctuary of their God, the princes of Israel may be viewed, on the occasion under notice, as presenting their tributary offerings, and in the same manner of successive detail, which accords with the inimeniorial usages of the East. A day was set apart for each, as much for the imposing solemnity and .splendour of the ceremony, as for the prevention of disorder and hurry; and It i. P., more or fewer were assigned to eacli of the LevHical divisions, as their department of duty seemed to require. This divine sanction it is of great importanpe to notice, as establishing the principle, that, while in the great matters of divine worship and church-government we .ire to adhere faithfully to the revealed rule of faith and <luty, minor arrangements respecting them may be lawfully made, according to the means and convenience of God's people in different places. "There is a great deal left to human regulation—appendages of undoubted convenience, and which it were as absurd to resist on the ground that an express warrant cannot be produced for them, as to protest against the convening of the people to divine service, because tliere is no Scripture for the erection and ringing of a church bell." [Chai.mkrs.1 6-9. Moses took the wagons and the oxen—The Heb. word seems to be fairly renderi:d by the word "wagons." Wheel carriages of some kind are certainly intended ; and as they were covered, the best Idea we can form of them Is, that they bore some resemblance to our tilted wagons. That wheel carriages were anciently used In Egypt, and In what Is now Asiatic Turkey, Is attested, not only by history, but by existing sculptures and paintings. Some of these the Israelites might have brought with them at their departure; and others, the skilful artisans, who did the mechanical work of the tabernacle, could easily have constructed, acis observable that, in the order of offering, regard was paid to priority not of birth, but of rank and dignity as they were ranked in the camp—beginning at the cast, proceeding to the south, then to the west, and closing with the north, a<'cording to the course of the sun. 13-17. He that offered his offering the llrst day, Naltslioii . . . of th* tribe of .Tnduh, &c.—Judali having had the ;<vecedcnce assigned to it, the prince or head of tnat tribe was the first admitted to offer as Its representative ; aiiu bl6 offering, as well that of the others. Is thought, fioa
The Princes Offerings. NUMBEKS VIII. Consecration of the Levitet, 9.) 89. And when Moses was gone into the taber* nacle of the congregation to speak with hini—As a king gives private audience to his minister, so special license was granted to Moses, who, though not a priest, was admitted into the sanctuary to receive instructions from his heavenly King as occasion demanded, tlien he Iieard the voice of one speaking to hiin—Though Standing on the outer side of the veil, he could distinctly hear it, and the mention of this circumstance is Important as the fulfilment, at the dedication of the tabernacle, of a special promise made by the Lord Christ himself, the Angelof the Covenant, commanding its erection. (Exodus 25.22.) It was the reward of Moses' zeal and obedience; and, in like manner, to all who love Him and keep His commandments He will manifest Himself. (John 14.21.)
Its costliness, to have been furnished not from his own private means, but from the general contributions of each tribe. Some parts of the offering, as the animals for sacriflce, -were for the ritual service of the day, the peace offerings being by much the most numerous, as the princes and some of the people joined with the priests afterwards in celebrating tlie occasion with festive rejoicing. Hence the feast of dedication became afterwards an anniversary festival. Other parts of the offering were intended for permanent use, as utensils necessary in the service of the sanctuary, as an immense platter and bowl (Exodus 25. 29), which, being of silver, were to be employed at the altar of burnt offering, or in the court, not in the holy place, all the furniture of which was of solid or plated gold; and a golden spoon, the contents of which show its destination to have been the altar of incense. The word rendered "spoon" means a hollow cup, in the shape of a hand, with which the priests on ordinary occasions might lift a quantity from the incense-box to throw on the altar-fire, or into the censers ; but on the ceremonial on the day of the annual atonement no instrument was allowed but the high priest's own hands. (Leviticus
CHAPTEE VIII.
Ver. 1-4. How the Lamps are to be Lighted. 1. The liord spake unto Moses—The order of this chapter suggests the idea that the following instructions were given to Moses while lie was within the tabernacle of the congregation, after the princes had completed their offering. But from the tenor of the instructions, it is more likely that they were given immediately after the Levites had been given to the priests (see on chaps. 3., 4.), and tliat the record of these instructions had been postponed till the narrative of other transactions in the camp had been made. [Patrick.] 2. Speak unto Aaron, &c.—Tlie candlestick, which was m.ade of one solid, massy piece of pure gold, with six lamps supported on as many branches, a seventh in the centre surmounting the shaft itself (Exodus 25.31; 37. 17), and completed according to the pattern shown in the mount, was now to be lighted, when the other things in the sanctuary began to be applied to religious service. It was Aaron's personal duty, as the servant of God, to light His house, which, being without windows, required the aid of lights. (2 Peter 1. 19.) And Hie course he was ordered to follow was first to light the middle lamp from the altar-fire, and then the other lamps from each other—a course symbolical of all the light of heavenly truth being derived from Clirist, and difiused by his ministers throughout the world. (Revelation 1.5.) tlte seven lamps sliall give light over against tlie candlestick, &c.— The candlestick stood close to the boards of the sanctuary, on the south side, in full view of the table of showbread on the north (Exodus 26. 35), having one set of its lamps turned towards the east, and another towards the west; so that all parts of the tabernacle were thus lighted up.
16. 12.) 18. On the second, Nethaneel, prince of Issachar, did offer—This tribe being stationed on the right side of Judah, offered next through its representative; then Zebulun, which was on the leftside; and so on in orderly succession, every tribe making the same kind of offering and in the same amount, to show that, as each was under equal obligation, each rendered an equal tribute. Although each offering made was the same in quantity as well as qualitj-, a separate notice is given of each, as a separate day was appointed for the presentation, that equal honour might be conferred on each, and none appear to be overlooked or slighted. And as the sacred books were frequently read in public, posterity, in each successive age, would feel a livelier interest in the national worship, from the permanent recognition of the offerings made by the ancestors of the respective tribes. But while this was done in one respect, as sulyects offering tribute to their king, it was in another respect, a purely religious act. The vessels offered were for a sacrificial use—the animals brought were clean and fit for sacrifice, both symbolically denoting, that while God was to dwell amongst them as their Sovereign, they were a holy people, who by this offering dedicated themselves to God. 48. On tlie seventh day—Surprise has been expressed by some that this work of presentation was continued on the Sabbath. But assuming tlint the seventh dajreferred to was a Saljbath (which is uncertain), tlic work was of a directly religious cliaracter, and perfectly in accordance with the design of the sacred day. 84-88. This was the dedication of the altar—The inspired historian* here sums up the separate Items detailed in the preceding narrative, and the aggregate amount Is as follows: 121 silver chargers, each weigliing i:!0 shekels = 15(i0; 12 silver bowls, each 70 shekels = 8J0: total weight. A sliver charger at 130 shekels, reduced to troy weight, made 75 oz., 9 dwts., 16 8.31 gr. ; and a silver bowl at 70 shekels amounts to 40 oz., 12 dwts., 21 21.31 gr. The total weight of the 12 chargers Is therefore 905 oz., 16 dwts., 3 3.11 gr., and that of the 12 bowls 487 oz., 14 dwts., 20 4.31 gr.; making
5-22. The Consecration OF THE Levites. Take the I.evltes and cleanse thein—This passage describes the consecration of the Levites. Although the tribe was to be devoted to the Divine service, their hereditary descent alone was not a sufficient qualification forcnteringon theduties of the sacred' office. They were to be set apart b.v a special ceremony, which, however, was much simpler than that appointed for the priests; neither washing nor anointing, nor investiture with official robes, was necessary. Their purification consisted, along with the offering of the requisite sacrifices (Leviticus 1.4 ; 3. 2; 1. 4), in being sprinkled by water mixed with the ashes of a red heller (ch.19. 9), and shaved all over, and their clothes washed—a combination of symbolical acts which wixs Intended to remind them of the mortification of carnal and worldly desires, and the maintenance of that purity In heart and tlie total weight of silver vessels 1,393 oz., 10 dwts., 23 7.31 gr. ; which, at 5s. per oz., is equal to £383 Is. SJd. The 12 golden spoons, allowing eacli to be 5 oz., 16 dwts., 3.31 gr., amount to 69 oz., 3 dwts., 13 5.31 gr., which, !it .C4 per oz., is equal to £320 148. lOld., and added to the amount of tlio silver makes a total of £703 lOs. 6W. Besides these the oll'ermgs comprised 12 bullocks, 12 rams, 12 lambs, 21 goats, 60 rams, 00 he-goats, 60 lambs—amounting in all to life which became the servants of God. 0. Thou shult gather the whole assembly of the children of Israel together, Ac—As 1 1 was plainly impossible that the whole multitude of the Israelites could do this, a select portion of them must be meant. This part.v, who laid their hands upon the Levites, are supposed l).v some to have been the fiist-born, who by tliat act, transferred tlieir peculiar privilege of acting as God's ministers to the I,evltlcal tribe; and by others, to have been the princes, who thus blessed them. It appears, from this passage, that the Imposition of hands was a ceremon.v used In consecrating persons to holy offices In the ancient, as, from the example
210. Ho large a collection of cattle offered for sacrifice on one occasion proves both the large fiocks of the Israelites and tlie abundance of pastures which were then, and still are, found in the valleys that Ho between tlie .Slnaitlc Mountains. All travellers attest the luxuriant verdure of those extensive wadys; and that the.v were eqilly or BtlU more rich In pasture anciently, Is confirmed by th« inimorons fiocks of the Amalekltes, as well as of Nabal, Which were fed in the wilderness of I'arau (1 .Samuel 15. 100
Passover Enjoined. NUMBERS IX, X. A Cloud Ouideih the Tsraeliiei, Some persons wlio were in this situation at the arrival of the first paschal anniversary, beiijn; painfully perplexed about the course of duty, because uiey were temporarily disqualified at the proper season, and having no opponunity of supplying their want, were liable to a total privation of all their privileges, laid their case before Moses. Jewish writers assert that these men were the persons who had carried out the dead bodies of Nadaband Abiliu. of onr Lord and his apostles, it has heen perpetuated In the Christian Church. 11-13. Aaron shall offer tlie Levlt«s—/fe6., as a wave ottering ; and it has been thought probable that the high priest, in bringing the Levitos one l>y one lo the altar, directed theni to make some simple movements of their persons, analogous to what was done at the presentation of the wave ott'erings before the Lord. Thus were they first devoted as an offering to God, and by him surrendered to the priests to be employed in his ser-
8. Moses said unto them, Stand still, I will hear %vhat the Liord will command concerning you—A solution of the difficulty was soon obtained, it being enacted, by Divine authority, that to those who might be disqualified, l.iy the occurrence of a death in their family circle, or unable by distance to keep the passover on the anniversary day, a special license was granted of observing it by themselves on the same day and hour of the following month, under a due attendance to all the solemn formalities. (See on 2 Chronicles 30. 2.) But the observance was imperative on vice. The consecration ceremonial was repeated in the case of every Levlte who was taken, as at a later period was done, to assist the priests in the tabernacle and temple. (See on 2 Chronicles 29. 34.) 14. The Levitts shall bemlue—t. e., exempt from all military duty or secular work—free from all pecuniar,v imposition, and wholly devoted to the custody and service of the sanctuary. 15. Alter that, the Levltes shall go in to do the service of the tabernacle of the congregation—into the court, to assist the priests; and at removal into the tabernacle all who did not labour under these impediments. 14. If a sti'anger shall sojourn among you and will keep the passover—Gentile converts, or proselytes, as they were afterwards called, were admitted, if circumcised, to the s.ame privileges as native Israelites, and were liable to excommunication if they neglected the passover. But circumcision was an indispensable condition; and whoever did not submit to that rite, was prohibited, under the sternest penalties, from eating the passover. t. e., the door of It—to receive the covered furniture. 19. to make an atonement for the children of Israel, &c. to aid the priests in that expiatory work ; or, as the words may be rendered, "to make redemption for," the Levites being exchanged or substituted for the first-born for this important end, that thei-e might be a sanctified body of men appointed to guard the sanctuary, and not allow the people to approach or presumptuouslj' meddle with holy things, which would expose them to the angry judgments of Heaven. fH. From twenty-flve years old, &c.—(cf. ch. 4. 3.) They entered on their work in their 2.5th year, as pupils and probationers, under the superintendence and direction of their senior bretliren ; ami at 30 they were admitted to thefuU discharge of their official functions. 35. From the age of fifty they shall cease waiting upon the service thereof, &c. i.e., on the laborious and exhausting parts of their work. 20. But shall minister ^vltli their brethren—in the performance of easier and higher duties, instructing and directing the young, or superintending important trusts. " They also serve who only wait." [Milton.]
1.5-23. A Cloud Guidetii the Israelites. The cloitd covered tlse tabernacle—The inspired historian here enters on an entirely new subject, which might properly have formed a separate chapter, Ijeginning at tliis verse and ending at v. 29 of the following chapter. [Calmet.] The cloud was a visible token of God's special presence and guardian care of the Israelites. (Exodus 14. 20; Psalm lOo. 39.) It was easily distinguishable from all other clouds by its peculiar form and its fixed position; for from tlie day of the completion of the tabernacle it rested by day as a dark, by night as a fiery, column on that part of the sanctuary which contained the ark of the testimony. (Leviticus 16. 2.) 17. Wlien the cloud was taken up— i. e., rose to a higher elevation, so as to be conspicuous at the remotest extremities of the camp. That was a signal for removal ; and, accordingly, it is properly called (v. !>) " the commandment of the Lord." It was a visible token of the presence of God; and from it, as a glorious throne. He gave the order. So that its motion regulated the commencement and termination of all the journeys of the Israelites. (See on Exodus 14. 19.) 19, Wlien tlie cloud tarried long upon the tabernacle, . . .then Israel kept the charge of the Liord and journeyed not—A desei t
CHAPTER IX.
Ver. 1-5. The Passover Enjoined. 2. L,et the children of Israel olso keep the passover at his appointed season, &c.—Tlie date of this command to keep the passover in the wilderness was given shortly after the ei-ection and consecration of the tabernacle, and preceded the numbering of the people by a month. (Cf. v. 1 witli ch. 1.
1,2.) But it is narrated after that transaction, in order to introduce the notice of a particular case, for which a law was provided to meet the occasion. This was the first observance of the passover since the exodus; and without a positive injunction, the Israelites were under no obligation to keep it till their settlement in tlie land of Canaan. (Exodus 12. 2o.) The anniversary was kept on the exact day of the year on which they, twelve months before, liad departed from Egypt; and It was marked by all the peculiar rites—the he-lamb and the unleavened bread. The material would be easily procured—the lambs from their numerous (locks, and the meal for the unleavened bread, by the aid of Jethro, from the land of Midian, which was acljoinlng their camp. (Exodus .3.1.) But their girded loins, their sandalled feet, and their staff in their hand, being mere circumstances attending a hurried departure, and not essential to the rite, were not repeated. It is supposed to have been the only observance of the feast during their 40 years' wandering; and .lewish writers say that, as none coukl eat the passover except they were circumcised (Kxod us 12. 43, 44, 48), and circumcision was not practised in the wilderness, there could be no renewal of the paschal solemnity. A SecomPassover Allowed. Ver. 6-14. There were eertain men wl»o were defiled by the dead body of a man—To discharge the last offices to the remains of deceased relatives was imperative; and yet attendance on B funeral entailed ceremonial defilement, which led to exclusion Irom all society and from the camp for seven days. life has its attractions, and constant movements create a passionate love of change. Many incidents sliow tliat the Israelites had strongly imbil)ed this nomad hal)it, and were desirous of hastening to Canaan. But still tlie phases of the cloud indicated the command of God: and whatsoever irksomeness they might have felt in rem.aining long stationary in camp, "when the cloud tarried upon the tabernacle many days, they kept the charge of the Lord, and journeyed not." Happy for them had they always exhibited this .spirit of obedience! and happy for all if, through the wilderness of this world, we implicitly follow the leadings of God's providence and the directions of God's word
CHAPTER X.
Ver. 1-36. The Use of the Silver Trumpets. 3. Make thee two trumpets of sliver—These trumpets were of a long form. In opposition to that of the p;gyptian trumpets, with which the people were convened to the worship of Osiris, and which were curved like rams' horns. Those which Moses made, as described by Josephus, and represented on the arch of Titus, were straight, a cubit or more in length, the tubes of the tliickness of « flute, and both extremities bore a close resemblance to those In use amongst us. They were of solid silver—so as, from the purity of the metal, to give a shrill, distliict sound ; and there were two of them, probably bocaus*
of the Silver Ti umpets. NUMBERS XI. The Order qf the Israelites. through the embouchure of the mountains. The marching order is described (ch. 2.); but, as the vast horde are represented here in actual migration, it may be proper to notice the extraordinary care that was taken for ensuring the safe conveyance of the holy things. In the rear of Judah, which, with the tribes of Issachar and Zebulun. led the van, followed the Gerslioiiites and Merarites with the heavy and coarser materials of the tabernacle. Next in order were set in motion the flank divisions of Reuben and Ephraim; and then came the Kohathites, who occupied the centre of the moving mass, bearing the .sacred utensils on their shoulders, and were so far behind the other portions of the Levitical body, that these would have time at the new encampment to rear the framework of the tabernacle ere the Kohathtiiere were only two sons of Aaron ; but at a later period the number was greatly increased. (Joshua 6. 8; 2 Chronicles .5. 12.) And althoifgh the camp comprehended 2,500,000 of people, two trumpets would be quite sufficient, for sound is conveyed easily through the pure atmosphere and reverberated strongly amongst the valleys of the Kinaitic hills. 3. wlien tliey gliall blow wItU them There seem to have been signals made by a difference in ihe loudness and variety in the notes, suited for ditf'erent occasions, and which experience made the Israelites easily distinguish. A simple uniform sound by both trumpets summoned a general assembly of the people; the blast of a single trumpet convoked the princes to consult on public affairs; notes of some other kind were made to sound an alarm, whether for journeying or for war. One alarm was the recognized signal for the eastern division of the camp—viz., the tribes of Judah, Issachar, and Zebulun—to march; two alarms gave the signal for the southern to move; and, though it is not in our present Hebrew text, the Septuagint has, that on three alarms being sounded, those on the west; while on four blasts, those on the north decamped. Thus the greatest order and discipline were established in the Israelitish camp no military march could be better regulated. 8. Tlie ites arrived. Last of all, Dan, with the associated tribes, brought up the rereward of the immense caravan. Each tribe was marshalled under its prince or chief, and in all their movements rallied around its own standard. 39. Hobab, the son of Raguel the Midiaikite—called also Reuel, the same as Jethro. Hobab, the son of this Midianite chief, and brother-in-law to Moses, seems to have sojourned among the Israelites during the whole period of their encampment at Sinai, and now on their removal proposed returning to his own abode. Moses urged him to remain, both for his own benefit, in a religious point of view, and from the useful services his nomad habits could enable him to render. 31. Leave us not, I pray thee . . . and tikou mayest be to ns instead of «'yes The earnest importunity of Moses to secure the attendance of this man, when he enjoyed the benefit of tlie directing cloud, has surprised many. But it should be recollected that the guidance of the cloud, though It showed the general route to be taken through the tracksoits of Aaron the priests shall hlow with the trumpets, &c.—Neither the Levites nor any in the common ranks of the people could be employed in this oflice of signal-giving. In order to attract greater attention and more faithful observance, it was reserved to the priests alone, as the Lord's ministers; and as anciently in Persia an<l other Eastern countries the alarm trumpets were sounded from the tent of the sovereign, so were they blown from the tabernacle, the visible residence of Israel's King. 9. If ye go to war—In the land of Canaan, either when attacked by foreign invaders, or when they went to take possession according to the Divine promise, ye— i. €., the priests—shall blow an alarm. This advice was accordingly acted upon (ch. 31.6; 2 Chronicles 13. 12) less desert, would not be so special and minute as to point out the places where pasture, shade, and water were to be obtained, and which were often hid in obscure sjiots by the shifting sands. Besides, several detachments were sent ofi' from the main body; the services of Hobab, not as a single Arab, but as a prince of a powertul clan, would have been exceedingly useful. 3ri. If thou go with na and in the circumstances it was an act of devout confidence in God. A solemn and religious act on the eve of a battle has often animated the hearts of those who felt they were engaged in a good and Just cause; and so the blowing of the trumpet, being an ordinance of God, produced tliat effect on the minds of the Israelites. But more is meant by the words—viz., that God would, as it were, be aroused by the trumpet to bless with His presence and aid. 10. Also in tike ilays of your gladness, an<1 ilk your solemn «lay8— i. c, festive and thanksgiving occasions were to be ushered in with the trumpets, as all. . . what goodness the l>ord will show unio iks, the same will we do unto thee—A strong inducement is here held out; but it seems not to have changed the young man's purpose, for he departed and settled in his own district. (See on Judges 1. l(i; 1 Samuel 1.5. 6.) 33. They departed three days' Journey i. e., the first day's progress being very small, about IS or '20 miles, nrk of the covenant went before theiik—It was carried in the centre, and hence some eminent commentators thini: the passage should be rendered, "the ark went in their presence," the cloud above upon it being conspicuous in their feasts afterwards were (I'salm 81. 3; 2 Clironicles 21). 27), to intimate the joyous .and deliglited feelings with which they eng.aged in the service of God. 11. It came to pass on the twentieth day of tlie second montik ilk tike second year. &c.—Tlie Israelites had lain encamped in Wady-Er-lliihah and the neighbouring valleys of the eyes. But it is probable that the cloudy pillar, which, while stationary, n-sted upon the ark, precedi'd them in the march-as, when in luolion at one time (Exodus 11. finaitic range for the space of 11 months 2i) days. (Cf. Exodus 19. 1.) Besides the ndigious i)urposcs of the high-
10), it is expressly said to have shifted its place. 3.'>, 3r>. When tliv ark set forward, Moses «ai<l. Rise ui>. Lord, and let llilne enemies be scattered—Moses, as the organ est Importance to which their long .sojourn at Sinai was subservient, the Israelites, after the hardshijis and oppression of the Egyptian servitude, reciuired an interval of repose and refreslun(nit. They were neither pliysicof the pcojilc, uttered an approiiriate prayer both at the commencement and the end of each journey. Thus all the journeys were sanctllled by devotion; and so should our prayer be, "If thy presence go not with us, carry us not houce." nlly nor morally Irt a condition to enter the lists with the warlike people they had to encounter before ol)tainlng possession of Canaan. But the wondrous transact ions at Sinai—the arm of Jehovah so visibly disjilayed in their favour—tlie covenant entered Into, and the special l)less-
CHAPTER XI.
Ver. l-.*?'). Manna T,oatii1':d. 1. When the people complaiiked It displeased the Lord, Ac.—ITnaccnstomed liigs guaranteed, began a course of moral and religious education which moulded the character of this people made them acqnaliited with their high destiny, and inspired them with those noble principles of Divine truth and righteousness wlilitli alone make a great nation. to the fatigues of travel, and wandering into Ihe depths of a desert, less mountainous, but lar more gloomy and <lesolato than that of Sinai, without any near prospect of the rich country that had been promised, they tell U>to a state of vehement discontent, which was vented at 1l.»«e Irksome and fruitless journcyiiigs. The displeasure of God was manifested against the ungrateful complalne)* by lire sent In an extraordinary ni Miuier. It is worthy
I'i. Wilderness of Paran— It stretched from the base
Of the KInalMc group, or from Et-Tyh, over that extensive plateau to the .southwestirii borders of I'alestlne. 13-aT. The children of Israel took their Journey by the hand of Moses—It Is probable that Moses, on the breaking up of the encampnunt, stationed himof notice, however, that the discontent seems to have been coullned to the extremities of the camp, where, ia self on some eminence to seo the ranks dettlo iu order
ANCIENT MILITARY W]-;AP0NS.
MSCIPLINED TliOOPS UF 'I'lIE TIME OF TUE XVIllTU iUVXASTY. From Wilkiusou.
Manna L oathed, NUMBERS XI. Seventy Elders Appointed. how deeply they had Ijpen debased and demora Iiz(>d Ly long oppression ; while /it* reveals a state of mind agonized and almost overwhelmed by a sense of the undivided responsibilities of his ollice. 1<», 17. The Lord said unto nioses. Gather unto me seveitty men of the eltters (Exodus 3. 16; 5. ti; 2t. 9; 18. 21, 21; Leviticus 4.1.5.) An order of seventy was to be created, either by a selection from the existing staff of elders, or by the appointment of new ones, empowered to assist him by their collidive wisdom and experience in the onerous cares of government. The Jewish writers say that this was the origin of the Sanhedrim, or supreme appellate court of their nation. But there is every reason to believe that it was only a temporary expedient, adopted to meet a trying exigency. 17. 1 will come down— i. e., not in a visible manner, or by local descent, but by the tokens of the Divine presence and operations. And take of tlie spirit wlilch is upon all likelihood, "the mixed multitude" had their station. At the intercession of Moses, tlie appalling juilgnieut ceased, and the nauip given to the place, "Taberah" (a burning), remained ever alter a monument of national sin and punishment. (See on v. 31, 3o.) 4. Tl»e mixed miiltltndv tliat was among tliem fell a lusting—These consisted of Egyptians. To dream of banquets and plenty of animal food in the desert becomes a disease of llie iinagination; and to this excitement of the appetite no people are more liable than the natives of Egj pt. But the Israelites participated in the same feelings, and expressed dissatisfaction witli the manna on which they had hitherto been supported, in comparison witli the vegetable luxuries with which they had been regaled in Egypt. 5. We rcmemS>er tike lisli wliicli we did eat in Egypt freely—See on Exodus 7. 21. The people of Egypt are accustomed to an almost exclusive diet of tish, cither tliee—The spirit means the gilt.s and inllueiices of the Spirit (ch. 27. IS; Joel 2. 2S; John 7. 39; 1 Corinthians U. 12), and by "taking the spirit of Moses, and putting it upon them," is not to be understood that the ciualitics of the great leader were to be in any degree imijaired, but that the elders would be endowed with a portion of the same fresh or sun-dried, during the hot sea-son in April and May—the very season when the Israelites were travelling in this desert. Lower Egypt, where were the In ick-liilns in which they were employed, afforded great facilities for obtaining fish in the Mediterranean, the lakius and the canals of the Nile, cucumbers—The Egyptian species gifts, especially of projjhecy (v. 25) i. e., an extraordinary penetration in discovering hidden and settling difficult things. 18-20. Say thou unto the people, Sanctity yourselves against to-morroAV, antl ye slinll eat flesh —i. e., "prepare yourselves," by repentance and submissi<m, to receive to-morrow the ttesh you clamour for. But IS smooth, of a cylindrical form, and about a foot in length. It is highly esteemed by tlie natives, and when in season is liberally partaken of, being greatljmellowed by the influence of the sun. melons—The watermelons are meant, which grow on the deep loamy soil alter the subsidence of the Nile; and as they aflbrd a juicy and cooling fruit, all classes make use of them for meat, drink, and medicine, leeks—by some said to be a species of grass cresses, which is much relished as a kind of seasoning, onionii—the same as ours; but instead of being nauseous, and affecting the eyes, they are sweet to the it is evident that the tenor of the language implied a severe rebuke, and that the blessing promised would prove a curse, ai-23. Moses said, The people among whom I am, are six hundred thousand, . . . sliail the flocks and herds be slain for them, to suffice them 1 The great leader, struck with a promise so astonishing as that of suddenly furnishing, in the midst of the desert, more than two millions of people v/ith flesh for a whole month, betrayed an incredulous spirit, surprising in one who ha<l witnessed .so many stupendous miracles. But it taste, good lor the stomach, and form to a large extent ^he aliment of the labouring classes, garlic—is now nearly
If not altogether extinct in Egypt, although it seems to have grown anci* ntly in great abundance. The herbs now mentioned form a diet very grateful in warm countries, where vegetables and other fruits of the season are much more used than with us. We can scarcely wonder tliat both the Egyptian hanger,s-on, and the general body of the Israelites, incited l)y their clamours, also complained bitterly of the want of the refreshing viands in their toilsome wanderings. But after all their experience of the bounty and care of God, their vehement longing for the luxuries of Egypt was an impeachment of the Divine arrangements ; and if it was the sin that beset them in the desert, it became them mare strenuously to repress a rebellious spirit, as dishonouring to God, and anhecoming their relation to Him as a chosen people. 6-9. But now there is nothing but this manna—Daily familiarity had disgusted them with the sight and taste of the monotonous food; and, ungrateful for tlie heavenly is probable that it was only a feeling of the moment—at all events, the incredulous doubt was uttered only to himself—and not, as afterwards, publicly and to the scandal of the people. (See on ch. 20. 10.) It was, therefore, sharjily reproved, but not punished. 34. Moses gathered the seventy men of tlie elders of the people, Ac-That place was chosen for the convocation, because, as it was there God manifested Himself, there His spirit would be directly imparted—there the minds of the elders themselves would be inspired with reverential awe, and their office invested with greater respect in the eyes of the people. 25. Wlien the Spirit rested upon them, they prophesied, and did not cease—As those elders were constituted civil governors, their "prophesying" must bt understood as meaning the performance of their civil and sacred duties, by the help of those extraordinary endowments they had received, and by their not "ceasing," either that they continued to exercise their gifts uninterruptedly the first day (see I Samuel 19. 2-1), or that these were permanent gifts, which qualified them in an eminent degree for discharging the duty of public magistrates. 20-39. But there remained two of the men in tlie camp—They did not repair with the rest to the tabernacle, either from modesty in shrinking from the assumption of a public office, or being prevented by some ceremonial defilement. They, however, received the gifts of the Spirit as well as their brethren; and when Moses was urged to forbid their prophesying, his answer displayed a noble disinterestedness as well as zeal for the glory of God akin to that of our Lord. (Mark 9. 39.) 3135. There went forth a wind from tlie Lord, and brought quails from the sea, &c.—These migratory birds (see on Exodus 16. ll) were on their Jourm y from Egypt, when "the wind from the Lord," an cast wind (Psalm 78. 26), forcing them to change their course, wafted them over the Red Sea to the camp of Israel. Let them fall a day's Journey—If the .(ourney of an individual is meant, this space might be thirty miles; if the inN))ired historian referred to the whole host, ten miles would bo gift, they longed for a change of fare. It may be noticed that the resemblance of (he manna to coriander seed was not in the colour, but in the size and figure; and from its comparison to bdellium, which is either a drop of white gum or a white pearl, we are enabled to form a better idea of it. Moreover, it is evident, from the process of baking Into cakes, that it could not have been the natural manna of the Arabian desert, for that is too gummy or unctuous to admit of being ground into meal. In taste it is said (Exodus 16. 31), to have been like "wafers made with honey," and here to have the taste of fresh oil. The discrepancy in these statements is only apparent ; for in the former the manna is described in its raw state; in the latter, after it was ground and baked. The minute description given hereof its nature and use was designed to Bhow the great sinfulness of the people in being dissatisfied with such excellent food, furnished so plentil'ully and gratuitously. 10-1.5. Moses said unt4> the Lord, Wherefore hast thou atntcted thy servant, <fcc.—It is imposible not to sympathize with his feelings, although the tone and language of his remonstrances to God cannot be Justified. He was In a most distressing situation—having a mighty multitude under his care, with no means of atlsfying thi!irclamorousdemands. 27iei? conduct shows
Qiiw'ls are Sent, NUilBERS XTI, XIII. Jfiriatri's Leproey. as tar as they coul.l march in one clay In tlie sandy desert, under a vertical sun. Assuming it to be twenty miles, this immense cloud of quails (Psalm 77. 27) covered a space of forty miles in diameter. Others reduce it to sixteen. But it is doubtful whether the measurement be from the centre or the extremities of the camp. It is evident, however, that the language describes tlie countless number of these quails, as it were two cubits lilgli Some have supposed that they fell on the ground above each other to that height—a supposition which would leave a vast quantity useless as food to the Israelites, who were forbidden to eat any animal tliat died of itself, or from wliicli the blood was not poured out. Others thinli that, being exhausted with a long flight, they could not odus 15. 201; and, therefore, they considered the conduct of Moses, in exercising an exclusive authority in this matter, as an encroachment on" their rights (Micali
6. 4). 3. nie man Moseu Avas -vvry meek—(Exodus 14. 13; 32.12, 13; ch. 14.13; 21.7; Deuteronomy 9,18.) This observation miglit have been made to account for Moses taking no notice of their angry reproaches, and for God's interposing so speedily for the vindication of His servant's cause. The circumstance of Moses recording an enlogium on a distinguishing excellence of his own character is not without a parallel among the sacred writers, when forced to it by the insolence and contempt of opponents (2 Corinthians 11.5; 12. 11, 12). But it is not iinproljahle that, as this verse appears to be a parentiiesis, it may have been inserted as a gloss by Ezra or some later prophet. Others, Instead of "very meek," suggest " ver.v .afflicted," as the proper rendering. 4. The Lord spake suddenly unto Moses, and nnto Aaron, and unto Bliriam—The divine Interposition was made thus openly and immediately, in order to suppress the sedition, and prevent its spreading amongst the people. 5. Tlie Lord came down lu the pillar of tire cloud, antl stood In tlie floor of the tabernacle — without gaining admission, as was the usual piivilege of Aaron, though it was denied to all other men and women. This public exclusion was designed to be a token of the divine displeasure. 6. Hear now my words —A difl'erence of degree is here distinctly expressed in the fly more than three feet above the earth, and so were easily felled or caught. A more recent explanation applies the phrase, "two cubits high," not to the accumulation of the mass, but to the size of the individual birds. P'locks of large red-legged cranes, three feet high, measuring seven feet from tip to tip, have been frequently seen on the western shores of the Gulf of Akaba, or eastern arm of the Red Sea. [.Stanley, Shubert.] 33. People stood np i. e., rose up In eager haste—some at one time, others at another—some, perhaps, through avidity, both day and night, ten homers—ten ass' loads ; or, " homers" may be used indefinitely, as in Exodus 8. II; Judges 15.
16; and " ten" for many : so that the phrase ten homers is equivalent to great heaps. The collectors were probably one or two from each family ; and, being distrustful of God's goodness, gathered not for immediate consumption only, but for future use. In eastern and soutliern seas, innumerable quails are often seen, which, when weary, gifts and authority even of divinely commissioned prophets. Moses having been set overall God's house, r.e., His cliurch and people, was consequently invested with supremac.v over Miriam and Aaron also, and privileged beyond all others Iiy direct and clear manifestations of the presence and will of God. 8. with bim will I speak mouth to mouth—immediately, not by an interpreter, nor by visionarj' symbols presented to his fancy, apparently—plainly and surely, not In dnrU speeches—parables or similitudes, the sImllKude of the Lord shall he behold—not the face or essence of God, who is invisfall down, covering every spot on the deck and rigging of vessels; and in Egypt they come in such myriads that the people knock them down with sticks, spread tUem all nbro.Td for tliemsel-ves—salted and dried them for future use. Iiy the simple process to which they had been accustomed in Egypt. 33. Wlillc tlie flesU was yet between tbeir teeth, ere it was chewed lit., cut off—i. e., ere the supply of quails, which lasted a month (v. 20), was exhausted. The probability is, that their stomachs, having been long inured to manna (a light food), were not preible (Exodus 33. 20; Colossians 1.15; John 1. IS) ; but some nnmistakable evidence of His glorious presence (Ex(xlns
33. 2; 3t. 5). The latter clause should have been conjoined with the preceding one, thus : " not in dark speeches, and In a figure shall he behold the Ijord." The slight change
Xjared for so sudden a change of regimen—a heavy, solid diet of animal food, of whicli they seem to have partaken to so intemperate a degree as to produce a general surfeit, and fatal consequences. On a former occasion their murmurs for fl'^sh were raised (Exodus 10), because they were in want of food. Here tliey proceeded, not from necessity, In the punctuation removes all appearance of contradiction to Deuteronomy 4. 15.
10-16. Her TjKprosy. 10. the cloud departed from the tabernaclei'. p., from the door to resume its permanent position over the mercy-seat. Miriam became leprous—This malady in its most malignant form (Exodus
1)Ut wanton lustful desire; and f lieir sin, in the rigliteous judgment of God, was ma<le to carry its own piiuisliment. 34. Called the name of that place Kibrothhattaavali— the graves of lust, or those that lusted; so that the name of the pl.ace proves that the mortality was confined to those who had indulged inordinately. 35. Hazerotli—the extreme soutliern station of this route was a watering-place in a spacious plain,now Ain Iladerah.
4. 6; 2 Kings 5. 27), as its colour, combiiK'd witli its sudden appearance, proved, was inflicted as a divine judgment; and she was m.ade the victim, either from lier extreme violence, or because the leprosy on Aaron would have interrupted or dislionoured the holy service. 11-1.3. On tlie luiiiilile and penil(>ntial submission of .\aron, Moses int<>rceded for both the oiniiders, espiM'ijilly for Afiriam, who was restored ; not, however, till slie had been made, by her exclusion, a pulilic example. 14. Her father had but spM lu her face should she not be ashamed seven days !—'I'lie Jews, in eorniiion witli all people in the East, seem to ha ve had an intense aliliorrenee of spitting, and CHAPTER XII.
Ver. 1-9. Miriam AND Aaron'.s Sedition. 1. An Ethiopian woman — Ileb., a Cushite woman— Arabia was jsually called in Scripture the land of Cush— its )nhal)itants being descendants of that son of Ham (see on Exodus 2. I.')), and being accounted generally a vile and contemplllile race. (Amos 0. 7.) The occasion of this seditious outl)reak on tlie part of Miriam and A.iron against Moses was the great cliangc made In the government by the adopt ion of the seventy ruler.s—and their irritating disparagement of his wife—who, in all probability, was Zipporah, and not a second wife he had recently married—arose from Jealoimy of her relatives, through whoso Influence the Innovation had been first made (Exodus for a parent to express his (Ilspleasnre by doing so on the person of one of liis children, or even on the ground In his pre.seice, separated that child .as unclean from society for seven days. l.'j. The people Journeyed not till Miriam wan brought In nnln— Ei t her not to crush her by a sentence of oveiwhelmiiig severity, or not to expose her, being a prophetess, to popular contempt. 10. Pitched In <he wilderness of Paran—The station of encampments seems to have been Illthma (ch. 33. 19).
CHAPTER XIII.
18.1, wlille they were overlooked or neglected. Miriam
Ver. 1-3"). Tiiic Names or the Men wtio were .Sent to SEAuril THE T/AND. 1, !J. The li Ord spake unto Mosea, Send thou men, that they may senix-h the land of CannanCf. DeutcMonomy I. '22, whence It a|ipears, thai while the proposal (if dolegiiting contldcntial meu frou
Is mentioned l)eforo Aaron as being the chief Instigator and leader of the sedition. 'Z. Ilath the Iord Indeed Hpoken only by mnsexT hath he not also spoken by «ihT—The prophetlciil name and character was tieblowed upon Aaron (Exodus I. 15, IC) and Miriam (Ex- ]04 spies Stat Out. NUMBERS XIV. Murmuring at the Spies' Report. tra. [Stanley.] 37, 38. They told him, and said. Wo came unto the land whitlier thou sentest us, and surely It flowcth with mlllc and honey—The repoi't was given publicly in the audience of the people, and it was artfully arranged to begin tlieir narrative with commendations of tlie natural fertility of the country, in order that tlieir subsequent slanders miglit the more readily receive credit. 29. The Amalekltcs dwell In the land of the south—Tlieir territory lay between the Dead and the Red Seas, skirting tlie borders of Canaan. Hittitea dwell In tlic mountains—Their settlements were in the soutlierii and mountainous part of Palestine. (Genesis 23. each tribe to explore the land of Canaan emanated from the people who petitioned for it, the measure received the special sanction of God, who granted their request at once as a trial, and a punishment of their distrust. 3. THese men were heads of the children of Israel — Not the princes who are named (ch. 10.), but chiefs, leading men, though not of the first rank. 16. Oshea i. e., .a desire of salvation. Jehoshua, by prefixing the name of God, means "divinely appointed," "head of salv.ation," "Saviour," the same as Jesus. 17. Get you up this way, and go up Into tlic mountain—Mount Seir (Deuteronomy 1. 2), which lay directly from Sinai across the wilderness of Paran, in a north-easterly direction into the southern parts of the promised land. 30. Now the time was the time of the first ripe grapes—Tliis was in August, when the first clusters are gatliered, the second in September, and the third in October. The .spies' absence for a pe. 'od of fortjdays, determines the grapes they brought from Eshcol to have been of the second period. 21-34. So they searched the land — Tliey advanced from south to north, reconnoitring the whole land, the wilderness of Zln—a long level plain, or deep valley of sand—the monotony of which is relieved by a few tamarisk and rethem trees, and wliich, under the names of El Ghor and El Araba, forms the continuation of the Jordan valley, extending from tlie Dead Sea to the Gulf of Akaba. Rehoto—or, Beth-rehob, was a city and district situated, according to some, eastward of Sidon
7.) The C'an.ianites dwell by the sea—Tlie remnant of the original inliabitants, who liad been dispossessed by the Philistines, were divided into two nomadic hordes one settled eastward near llie Jordan ; the other westward, by the Mediterranean. 33. A I.-tnd that eatrth up the Inhabitants—(. e., .in unliealtiiy climate and country. Jewish writers say that in the course of their tr,ivels they saw a great many funerals, vast numbers of the CanaaiiItes being cut ott' at tliat time, in tlie providence of God, by a plague or the hornet. (Joshua 21. 12.) men of great stature—TIlis was evidently a false and ex.'iggerated report, representing, from timidity or malicious artifice, wliat was true of a few as descriptive, of tlie people generally. 33. there we saw tlie giants, t,!ie sons of AnaU The name is derived from the son of Arba—a great man among the Araiiians{Josliua 15. U), who probably obtained his appellation from wearing a sjilendid collar or chain round Ills necli, as the word imports. The epithet "giant" evidently refers liere to stature. (See on Genesis 6. 4.) And and, according to others. Is the same as El Hole, an extensive and fertile champaign country, at the foot of Anii-libanus, a few leagues below Pane.is. as men come unto Ilamath—or, " the entering in of Hamath" (2 Kings it is probable the Anakims were a distinguished family, or perhaps a select body of warriors, cliosen for tlieir extraordinary size, we were In our own sight as grnsshoppers—a strong Orientalism, by which tlie treacheroiia spies gave an exaggerated report of tlie physical strength of the people of Cauaa;i.
now the valley of Balbeck, a mountain-pass or opening in the northern frontier, which formed the extreme limit in that direction of the inheritance of Israel. From tlie mention of these places, the route of the scouts appears to have been along the course of the Jordan in their advance, and their return was by the western border, tlirougli the territories of the Sidonians and Phil-
CHAPTER XIV. istines. 3!i. unto Hebron—situated in tlie heart of the mountains of Judali, in the southern extremity of Palestine. The town or "cities of Hebron," as it is expressed In tlie Heb., consists of a numljer of sheickdoms distinct
Ver. 1-45. 1. The People Murmur at the Spies' Report. All the congregation lifted up their voice and cried-Not literally the whole, for there were some exceptions. 2-4:. Would God tliat we had died in Eiypt— Such insolence to their generous leaders, and such ba.se Ingratitude to God, show the deep degradation of the Israelites, and the absolute necessity of the decree that debarred that generation from entering the promised land. They were punished by their wishes being granted to die in that wilderness. A leader to reconduct them to Egypt is spoken of (Nehemiah 9. 17)as actually nominated. The sinfulness and insane folly of their conduct are almost incredible. Their conduct, however, is paralleled by too many amongst ourselves, who shrink from the smallest dil Rculfroiii each otiier, standing at tlie foot of one of those hills that form a bowl round and enclose it. " The children of Anak," mentioned in this verse, seem to have been also chiefs of townsliips; and this coincidence of polity, existing in ages so distant from eacli other, is remarkable. iVERE Monro.] Hebron (Kirjatli-Arba, Genesis 23. 2) was one of the oldest cities in the world. Zoan (tlie Tanis of the Greeks)—was situated on one of tlie eastern branches of the Nile, near the lake Menzala, and the early royal residence of the Pharaohs, that boasted a higher antiqnity than any other city In Egypt. Its name, whieli signifies flat and level, is descriptive of its situation in the low grounds of the Delta. 33. They came unto the brook of Eshcol— 1 e., "the torrent of the cluster." Its situation was a little to the south-west of Hebron. The valley and its sloping hills are still covered with vineyards, the ch.aracter of whose fruit corresponds to ties, and rather remain slaves to sin than resolutely try to surmount the obstacles that lie in their way to the Canaan above. 5. Moses and Aaron fell on their faces —as humble and earnest suppliants—either to the people, entreating them to desist from so perverse a design;—or rather, to God, as the usual and only refuge from the violence of that tumultuous and stifle-necked ralible, and a hopeful means of softening and Impressing their liearts. 6. Joshua and Caleb, whicli were of tliem that searched the land, rent their clothes—the two honest spies testifiedtheirgrief and horror. In thestrongest manner, at the mutiny against Moses and the blasphemy against God; while at the same time they endeavoured, by a truthful statement, to persuade the people of the ease with which they might olitain possession of so desirablo a country, provided they did not, by their robollion and ingratitude, provoke God to abandon them. 8. A land flowing with milk and honey—a general expression, descriptive of a rich and fertile country; but the two articles specified were amongst the principal productsof tho Holy Land. 9. Their detence Is departed—i/e6., their shadow. The Sultan of Turke.v and the Schali of Persia are called " the shadow of God," " the refuge of the world." So that the meaning of the phrase, "their defence Isdcw
Its ancient celebrity, and cut down from thence a branch with one cluster of grapes—The grapes roared In this locality are still as magnificent as formerly— they are said by one to be equal in size to prunes, and compared by another to a man's thumb. One cluster sometimes weighs 10 or 12 pounds. The mode of carrying the cluster cut down by the spies, though not necessary from Us weight, was evidently adopted to preserve It entire as a specimen of the productions of the promised land; and the Impression made by the sight of it would be all the greater that the Israelites were familiar only with the scanty vines and small grapes of Egypt.
SS6. They came to Kadesh—an Important encampment of the Israelites. But its exact situation is not certainly known, nor Is It determined whether it is the same or a different place from Kadesh -barnea. It is supposed to be Identical with AIn-el-Welbeh, a fatuous spring on the eastern side of tlie desert [Kobinson], and also willi Pe-
The Rebellious are Smitten. NIJMBERS XV, The Law of Sundry Offeringt. parted" from them, is, that the favour of God was now lost to those whose iniquities were full (Genesis 15. 16), and transferred to the Israelites. 10. The glory of the Lord appeared—It was seasonably manifested on this great emergency to rescue His ambassadors from their perilous situation. 11. The Lord said, ... I will smite them •with the x>estileiice—Not a final decree, but a threatening, suspended, as appeared from the issue, on the intercession of Moses, and the repentance of Israel. 17. Let the power of my Lord he great—be magnified. 21. All the eartli shall be filled tt ith the glory of tlie Lord This promise, in its full acceptation, remains to be veri-
The Amalekites and Canaanites, who had been lying In ambuscade expecting their movement, ruslied down upon them from the heights, and became the instruments of punisliing their guilty rebellion, even unto Hormah— The name wis afterwards given to that place in memory of the immense slaughter of the Israelites on this occasion.
CHAPTER XV.
Ver. 1-41. The Law OF Sundry OrFEKiNGS. 1,3. The Lord spake unto Moses, saying. Speak unto tlie children of Israel—Some infer from i'. 23, that the date of this communication must be fixed towards the close of the wanderings in the wilderness; and, also, that all the sacrifices prescribed in the law were to be offered only after the settlement In Canaan. 3. Make an offering by fire unto the Lord, a burnt oifering—It is evident that a peace offering is referred to, because this term is frequently used in suoh a sense (Exodus 18.12; Leviticus 17. fied by the eventual and universal prevalence of Christianity in the world. But the terms were used restrictlvely in I'espect to the occasion, to the report which would spread over all the land of the " terrible things iu righteousness" which God would do in the infliction of the doom described, to which that rebellious race was now consigned, ten times— very frequently. my servant Caleb—Joshua was also excepted, but he is not named, because he was no longer in the ranks of the peo-
5). 4. tenth deal— i. e., an omer, the tenth part of an ephah (Exodus 16. 30). Fourth part of an hin of oil This element shows it to have been different from such meat offerings as were made by themselves, and not merely accompaniments of other sacrifices. 6-12. two tenth ileals—Tlie quantity of flour was increased, because the sacrifice was of superior value to the former. The accessory sacrifices were always increased in proportion to the greater worth and magnitude of its principal. 13-16. a stranger—one wlio had become a proselyte. There was not any of the national privileges of the Israelites, with hardly an exception, in which the Genple, being a constant attendant on JIoscs. 24. because lie had another spirit, and hath follo Aved me fully— under the influence of God's Spirit, was a man of bold, generous, heroic courage, above worldly anxieties and fears. 25. Now the Amalekites and the Canaanites dwelt in the valley i. c, on the other side of the I<lumean mountain, at whose base they were then encamped. Those nomad tribes had at that time occupied it with a determination to oppose the further progress of the Hebrew people. Hence the command to seek a safe and timely retreat into the desert, to escape the pursuitof those resolute enemies, to whom, with their wives and children, they would fall a helpless prey, because they had forfeited the presence and protection of God. The 2oth verse forms an important part of the narrative, and should be freed from the parenthetical form which our English translators have given it. 30. Save Caleb and Josliisa—These are specially mentioned, as honourable exceptions to the rest of the scouts, and also as the future leaders of the people. But it appears that some of the old generation did not Join in the mutinous murmuring, including in that number the whole order of the priests. (Joshua U. 1.) 34. ye shall know my breacli of promise i. c, that in consecjuence of your violation of tlie covenant betwixt you and me, by breaking the terms of it, it sliall be null and void on my part, as 1 shall withhold the blessings I promised in th.at covenant to confer on you on condition of your obedience. 3G-38. the men that tlld bring \ip the evil report upon the land, died by tlie plague before tl>c Lord—Ten of the spies were struck dead on the spot—either by the pestilence, or some other judgment —tlie great and appalling mortality occasioned by which cleaily betokened the hand of tlie Lord. 40-4,5. TSiey rose up early In tlie moriiiiig, and gat them to the top of tlie mountain—Nolwitlistanding tlie tidings that .Moses co Mimunieuted, and wliieh difl'iised a general feeling of melancholy and grief througliout the camp, the impression was of very brl<'f continuance. They rushed from one extreme of rashness and perversity to another, and the obstinacy of their rebellious spirit was evinced by their active preparations to ascend tlie hill, notwithstanding the Divine warning they had r<!celve<l not to undertake tliat enterprise, for we have sinned— i. />., sensible of our sin, we now repent of it, and are eager to do as Caleb and Joshna exhorted us—or, as some rendin' It, tile stranger might not, on conforming to certain conditions, fully participate. 19. when ye eat of the bread of the land, ye shall offer np an lieave oltering—The offering prescribed was to precede the act of eating, unto the LoTtl i.e., the priests of the Lord. (E/.ekiel -11. 30.) 20. heave oifering of the threshing-floor— meaning the corn on the tlireshing-fioor— i. e., after harvest, so shall ye heave It— to the priests accompanying the ceremony with the same rites. 22. if ye liavc erred and not observed all these commandments, &c.—respecting the performance of Divine worship, and the rites and ceremonies that constitute the holy service. The law relates only to any omission, and consequently is quite different from t?iat laid down in Leviticus 4. i;>, wliicli implies a transgression or positive neglect of some observances requireil. Tliis law relates to private parties, or individual tribes; ttnno the whole congregation of Isra<'l. 24-36. If nnght be committe<l by Ignorance—The 5Iosaic ritual was complicated, and the ceremonies to bo gone through in the various instances of purification which are specified, would expose a worshipper, through ignorance, to the risk of omitting or neglecting some of them. This law includes the stranger in the number of those for whom the sacrifice was offered for the sin of general ignorance. 37-21). If any soul sin through ignorano—Not only In common with the general body of the ieople, but his personal sins were to be ex])iated in the same manner. 30. the soul that doeth aught presumpitnously—Heh. with an lii<)h or iipli/ted tuind— i.i'., knowingly, wilfully, obstinately. In this sense the phraseology occurs. ( F.xodus 14. 8; TiCvitlcus 20. 21 ; Psalm
10. 1.'!.) the same reproaclieth the Lord—sets Him at open di'tliiiicc, and dishonours His majesty. 31. his Inl<iul(y shall be upon him—i.e., the punishment of his sins shall fall on himself Individually; no gutltshullbo incurred by the nation, unless there bi' a criminal carelessness In overlooking the odence. 33-.'}4. a mnn that gadiei-ed stIrUs upon the aabbatli-ilay—Tli is i iiclili ii t ttioiir/h we have sinned, we trust God will yet give us the land of promise. The entreaties of their iiriulent and pious leader, wiio re present (>d to them tliat t heir enemies, scaling tli(! ot h<'r siih'of the valley, would post ( liemsi'l vi's on the topof the hill before them, werodisregarded. How strangely i)erv(?rse the conduct of the Israelites, who, shortly before, weVe afraid that, though their Almlglity King was willi them, tliey could not get ))osses Klon of the land; and yet now they act still more foolishly in su])- poslng tliat, though God were* not with tliein, they could expel the inhabitants l>y their unaided eflbrts. The conequencos were .such as iiilglit have been aiitlcijiated. 106
Is evidently narrated as an Instanceof ))resuniptuoussiii. The mere gathering of sticks was not a sinful act, and might be necessary for fuel to warm hlni, or to niuUe ready his food. But Its being done on the sabliath altered the entire character of the action. The law of the sabbath being a jilaiu and pos't'vo eommandnient, this ti Mnsgression of It was a known and wilful sin, and U was marked by several aggravations. For the deed was done with unblushing boldness In broad daylight, In opeu
The Ecbdlion of Koi ah, NUMBERS XVI. DalhdV; ana Abiram, cover their lost rights of prlmogoniture. \Vl;eii tlie conspiracy was ripe, they openly and boliUy declared its obdefiance of the Divine aiitliority—In flagrant inconsistency with his religious connection witli Israel, as the covenant people ot God; and it was an application to Impioper purposes of time, whicli God had consecrated ject, and at the head of 250 princes, charged Moses with an ambitiousand unwarrantable usuri)ati()n ol authority, especially in tlie appropriation of the pricslhood, for they disputed the claim of Aaron also to pre-eminence. 3. They gathered tliemselves together against Moses and against Aaron—The assenrblage seems to liave been composed of the whole band of conspirators; .and they grounded their complaint on the fact tliat the vvliole people being separated to the divine service (Exodus 1!). (ij, were equally qualified to present oft'erings on the altar, and that God being graciously present among them by the tabernacle and the cloud, evinced his readiness to receive sacto h , mself and the solemn duties of religion. The olfender wa/t brought before llie rulers, who, on hearing the painful report, were at a loss to determine what ought to be done. That they should have felt any embarrassment in such a case may seem surprising, in the face of the sabbath law. (Exodus 31. 14.) Their difficulty jiroljably arose from this being the first public offence of the kind which had occurred; and the appeal might be made to remove all ground of complaint—to produce a more striking effect, and that the fate of tills criminal might be a beacon to warn all Israelites in future. 35, ."JG. The Lord rifices from the hand of any otliers as well as from theirs. 4. When Moses heard it he fell upon his faee—This attitude of prostration indicated not only his huiiibie and earnest desire that God would interpose to free him from the false and odious imputation, but his strong sense of the daring sin involved in this proceeding. Wliatever gala, Tlie man sliall surely be put to de.itli—Tlie Lord was king, as well as God of Israel, and the ofl'ence being a violation of the law of the realm, the Sovereign Judge gave orders that this man should be put to death, and, moreover.requiredtliewliole congregation to unite in exefeelings may be entertained respecting Aaron, who had formerly headed a sedition himself, it is impossible not to sympathize with Mo.ses in this difficult emergency. But he was a devout man, and the prudential course he adopted was probably the dictate of that heavenly wisdom witli wliich, in ansv/er to his prajers, lie was endowed. 5-11. He spake nnto Korah and all iiis company—They were first addressed, not only because being a party headed by his own cousin, Moses miglit hope to have more influence in that quarter, but because they were stationed near the tabernacle, and especially because an expostulation was the more weighty coming from him who was a Levite himself, and wlio was excluded along with his family from the priesthood. But cuting the fatal sentence. 38, bid them that tbey make friitges in the bor<ler of their garments—These were narrow strips, in a wiiig-lilie form, wrapped over the shoulders, and on various parts of the attire. " Fringe," however, is the English rendering of two distinct Heltrew words—the one meaning a narrow lappet or edging, called the "hem or bolder" (Matthew 2!. 5; Luke 8. 44), M'hich, in order to make it more attractive to the eye, and consequently more serviceal)le to t!ie purpose desia-ibed, was covered with a riband of blue orrather purple colour; the other term signifies strings with tassels at the end, fastened to the corners of the garment. Both of these are seen on the Egyptian and Assyrian frocks; and as the Jewish people were commanded by express and repeated ordinances to have them, the fashion was rendered subservient, in their case, to awaken high and to bring the matter to an issue, he proposed a test wliich would aft'ord a decisive evidence of tlie divine appointment. E-ven to-morrow lit., "in the morning," the usual time of meeting in the East lor the settlement of public affairs, the Lord will show wIio are his, . . , even him whom he hath chosen will lie cause to come near unto him— i. e., will bear attestation to his ministry by some visible or miraculous token of his ajiproval. religious .associations—to keep them in habitual remembrance of the Divine commandments. 41. I am the Liord yonr God—The import of this solemn conclusion
Is, that though he was displeased with them for their frequent rebellions, for wliich tliey would be doomed to forty years' wanderings. He would not aliandon them, but continue His divine protection and care of them till they were brought into the land of promise.
G. take your censers, Koi-ah, and all his company, iSc. i. e., since you aspire to the priesthood, then go, perform the highest function of the oflice—that of offering incense; and if you are accepted—well. How magnanimous the conduct of Moses, who was now as willing that God's people should be priests, as formerly tliat they should be prophets. (Ch. H. 29.) But he warned them that they were making a perilous experiment. 1^-14. Moses sent to call Dathan anil Abiram—in a separate interview, the ground of their mutiny being ditterent; for wliile Korah murmured against the exclusive appropriation of the priesthood to Aaron and his family, they were opposed to the supremacy of Moses in civil power. They refused to obey the summons ; and their refusal was grounded on the plausible pretext that their stay in the desert was prolonged for some secret and seltisli jMirposes of the leader, who was conducting them like blind men wherever it suited him. 15. Moses was very wroth Tliough the meekest of all men, he could not restrain his CHAPTER XVI.
Ver. 1-30. The Rebellion of Korah. 1, 3. Now Korah, the son of Iilinr—Izhar, brother of Amram (Exodus 6. 18), was the second son of Kohath, and for some reason unrecorded he had been supplanted by a descendant of the fourth son of Kohath, who was appointed prince or chief of the Kohathites. (Oh. 3. 30.) Discontent with the preferment over him of a younger relative was probably the originating cause of this seditious movement on the part of Korah. Datl>an, Abiram, and On—These were confederate leaders in tlie rebellion, but On seems to have afterwards withdrawn from tlie conspiracy. Took men—The latter mentioned individuals being all sons of Reuben, the eldest of Jacob's family, had been stimulated to this Insurrection on the pretext that Moses had, by an arbitrary arrangement, taken away the right of primogeniture, which had vested the hereditary dignity of the priesthood In the first-born of evei'y family, witli a view of transferring the hereditary exercise of the sacred functions to a particular branch of his own house; and that this gross Instance of partial it,y to his own relations, to the permanent detriment of others, was a suflicient ground for refusing allegiance to his government. In addition to this grievance, another cause of jealousy and dissatisfaction that rankled In the breasts of the Reubenindignation at these unjust and groundless charges; and the highly-excited state of his feeling was evinced by the utterance of a brief exclamation in the mixed form of a prayer and an Impassioned assertion of his integrity.
(Cf. 1 .Samuel 12. 3.) And said toito the Lord, Resiiect not their oflfering—He calls it their offering, because, though
It was to be offered by Korah and his Levitical associates, it was the united appeal of all the mutineers for deciding the contested claims of Moses and Aaron. lG-18. Moses said unto Korah, Be tliou and all thy company bcforn tine Lord i. e., at " the door of the tabernacle " (v. IS), that the assembled people might witness the experiment, and be properly imjiressed by the issue, two hundred and llfly censers—probably the small platters, common la Egyptian families, where incense was oflered to household deities, and which had been among the precious things borrowed at their departure. 'M, '41. The Lord spaka
Ites was the advancement of Judah to the leadership amongst the tribes. These malcontents had been incited by the artful representations of Korah (Jude 11), with whom the position of their camp on the south side afforded them facilities of frequent .ntercourse, and who, Jn addition to his feeling of per»onai wrongs, participated In their desire, if he did not originate the alteii/pt, to re-
AmorCs Rod Fkturisheth. xmiBERs XYir, xvrir. The Priests' Portion. name would have opened'a door of controversy among tha Levites ; and as there was to be one rod only for the head of each tribe, the express appointment of a rod for Aaron determined him to be the liead of that tribe, as well na that branch or family of tlie tribe to which the priestly dignity should belong. These rods were to be laid in the tabernacle close to the ark (cf. v. 10 and Hebrev.'S 9. 4), where a divine token was promised that would for all time terminate the dispute. 6, the rod of Aaron was among tlifir rods—cither one of the twelve, or, as many suppose, a thirteenth in the midst. (Hebrews 9. 4.) The rods were of dry sticks or wands, probably old, as transmitted from one head of the family to a succeeding. 8. Moses went into the tabernacle—being privileged to do so on this occasion liy the special command of God; and he there beheld the remarkable spectacle of Aaron's rod which, according to Josepliiis, was a stick of an almond tree, bearing fruit in three dif Terent stages at once—buds, blossoms, and fruit. 10. Bring Aaron's rod again before the testimony, to be kept for a token against tlie rebels —For if, after all admonitions and judgments, seconded by miracles, the people should still rebel, thejwould certainly pay tlie penalty by death. I'Z, 13. Behold we die, we perish—An exclamation of fear, both from the rememljrance of former judgments, and the apprehension of future relapses into murmuring, cometh any thing near i.e., nearer than he ought to do; an error into which many may fall. "Will the stern justice of God overtake every slight offence? We shall all bo destroyed. Some, however, regard this exclamation as the symptom of a new discontent, rather than the indication of a reverential and submissive spirit. Let us fear and sin not. nnto Moses and Aaron, sayiiis;, Sennratp yonrsclvos from nmoiif; tills congregation—Curiosity to witness the exciting spectacle attracted a vast concourse of tlie people, and it would seem thai the popular minil liad Deeu incited to evil by tlie clamours of the mutineers against Moses and Aaron. There was something in tlicir heliaviour very of Tensive to God; for after }Iis glory had oppeared—as at the installation of Anion (Leviticus !l. 28), so now for his confirmation in the sacred office—He bade Moses and Aaron withdraw from the assembly "that He might consume them in a moment." Tliey fell npon tlieir faces, and said, O God, tlie God of t!ie spirits of all flesli—The benevolent importunity of their prayer was the more remarkable that the intercession was made for their enemies. 24-36. Speak nnto the congregation, . . Get yoti up from tlic taliernacle—Moses was attended in the execution of this mission by the elders. The united and urgent entreaties of so many dignified personages produced thedesired effect of convincing tlie people of tlreir crime, and of withdrawing them from the company of men who were doomed to destruction, lest, being partakers of their sins, tliey.should perish along with them. 37. tlie tabernacle of Korali, Dathan, and A.birani—Korah being a Koliathite, his tent could not have been in the Reubenite camp, and it does not ajipear that he himself was on tlie spot where Uatlian and Abiram stood with their families. Their altitude of defiance Indicated their daring and impenitent character, equally regardless of God and man. aS-Sl. Moses said, Hereby ye shall know that the Lord hath sent me to do all these -ivorks—The awful catastrophe of the earthiiuake which, as predicted by Moses, swallowed up those impious rebels in a living tomb, gave the divine attestation to the mission of Moses, and struck the spectators witli Bolemn awe. 35. there came out a tire from the Lord
CHAPTER XVIII. t. e., from the cloud—This seems to describe the drst ruction of Korah and those Levites who with him aspired to the functions of the priesthood. fSee on ch. 2(). 11,").S; IC'hroni-
Ver. 1-7. The Charge of the Priests and Levites.
1. Tlie Lord said unto Aaron, Thou, and tJiy sons, and thy father's house with thee, shall bear the ini<iuity of the. sanctuary—.Security is liere given to the people from the fears expressed (ch. 17. 12), by the responsibility of attending to all sacred things being devolved upon the priesthood, together with the penalties incurred through neglect; and thus the solenin responsibilities annexed to their high dignity, of having to answer not only for their own sins, but also for the sins of tlie people, were calculated in a great measure to remove all feeling of envy at the elevation of Aaron's family, when the honour was weighed in the balance with its liurdens and dangers. eles 6. 22. 37.) 37-39. Spealc unto Eleazar—He was selected last the high priest might contract defilement from goi ng a mong the dead carcasses, the braxen censers made broad plates to be a memorial—The altar of bvinit olt'er Ings, being made of wood, and covered with brass, this additional covering of broad plates not only rendered it doubly secure against the fire, but served as n, warningbeacon to deter all from future invasions of the priesthood. 41. The children of Israel murmured against Moses and against Aaron, saying. Ye have killcxl (lie people of the Lord—What a strange exhibition of popular prejudice and passion—to blame the leaders for saving the rebels! Yet Moses and Aaron interceded for the people—the high priest perilling his own life in doing good to that perverse race. 48. he stood between tlie living and the dead—The plague seems to have begun In the extremities of the camp. Aaron, in this remarkable act, was a type of Christ.
SJ-7. thy brethren of the trii)c of Levi—The departments of the sacred ollice, to lie tilled respectively by Ino priests and Levites, are here assigned to each. To the priests were committed the charge of the sanctuary and the altar, while the Levites were to take care of evei>'- tliing else about the tabernacle. The Leviti'S were to attend the priests as servants—bestowed on them as "gilts' to aid in the service of the tabernacle—while the high and dignified office of the priesthood was a " service of gilt." " A stranger," t. e., one, neillu-r a priest nor a Levite, who should Intrude into any departments ot the sacred ottice, should incur the penally of deadi.
CHAPTER XVII.
Ver. 1-13. Aaron's Ron Flouki.siteth. 2. Speak unto the children of Israel—The controversy with Moses and Aaron about the priesthood was of su(^h a nature and magnitude as required a decislv(! and authoritative" settlement. For the removal of all doubts, and the silencing
K-20. The Rr hosts' Portion. S-13. Tlie Lord spaKe nnto Aaron, I have given (lice charge of my heave olt'crings—A recai)itulation is made in this passage of certain perquisites specially appropriated to the maintenance of the priests. They were parts of the votive and freewill offerings, including both meat and bread, wine and oil, and the II isl -fruits, which formed a large and valuable item. 11. every thing devoled In Israel shall be thine—provided it was adapted for food or consumable. of all murmuring in future regarding the holder of the office, a miracle was wrought of a remarkable character and permanent duration, and In the manner of iierform Ing It, all the people were made to have a dinct and special Interest, take every one . . . princes . . . twelve rods—As the princes, being the eldest sons of the chief famil.v, and heads of their tribes, might have advanced the best claims to the priesthood, if that sacred dignity was to be shared among all the trilics, tlicy were therefore selected, and being twelve In number—that of .Joseph being counted only one—Moses was ordered to see that the name of each was Inscribed-a practice borrowed from the Egyptians—upon his rod or wand of ot Hce. The name of Aaron ratlier than of Levi was used, as the latter b,v use ; for the gold and silver vessels that were dedicated as the spoils of victory were not given to the priests, but for the use and adornment of the sacred edifice. 19. II Is a covenant of salt—j. p., a periietnul ordln.ince. This figurative form of expression was evidently founded on the conservative properties of salt, which keejis meat from corruption, and hence It became an emblem of Inviolability and permanence. It is a common phrase among.sl Oriental pi:ople, who consider the eating of salt a picugfc
The Water oj Separation. NUMBERS XIX, XX. Tlie Death of Miriam, of fidelity, binding them in a covenant of friendsliip; and hence the partaling of the altar meats, whicli were appropriated to the priests on condition of tlieir services, and of which salt formed a necessary accompaniment, was naturally called a covenant of salt (Leviticus 2. 13). the ashes were the same as those employed in the .sprinkling of lepers (Leviticus 14. 4-7). It was a water of separation—'t. e., of "sanctification' for the people of Israel. 7. the priest sliall be nnclean until the even—The ceremonies prescribed show the imperfection of the Levitical priesthood, while tliey tj'pify the condition of Christ when expiating our sins. (2 Corinthians 5. 21.) 11-22. he that toucheth the dead body of any man, sliall be unclean—This law is noticed here to show the uses to which the water of separation was applied. The case of a death is one ; and as in every family which sustained a bereavement the members of the liouseliold became defiled, so in an immense population, wliere instances of mortality and otlier cases of uncleanness would be daily occurring, the water of separation must have been in constant requisition. To afford tlie necessary supply of the cleansing mixture, the Jewish writers say that a red heifer was sacrificed every year, and that the ashes, mingled with the sprinkling ingredients, were di.stributed through all the cities and towns of Israel. 13. he shall purify himself the tliird day—The necessity of applying the water on tlie tliird day is inexplicable on any natural or moral ground; and, therefore, the regulation has been generally supposed to have had a typical reference to the resurrection, on that day, of Clirist, by whom His people are sanctified; while the process of ceremonial purification being extended over seven days, was intended to show that sanctification is progressive and incomplete till the arrival of the eternal Sabbath. Everyone knowingly and presumptuously neglecting to have himself sprinkled witli this water was guilty of an offence which was punished by excommunication. 14. when a man dieth in a tent, ttc.—The instances adduced appear very minute and trivial; but important ends, both of a religious and of a sanitary nature, were promoted by carrying the idea of pollution from contact with dead bodies to so great an extent. While it would effectually prevent that Egyptianized race of Israelites imitating the superstitious custom of the Egyptians, who kept In their houses the mummied remains of their ancestors, it ensured a speedy interment to all, thus not only keeping burial-places at a distance, but removing from tlie habitations of the living the corpses of persons who died from infectious disorders, and from the open
21-:fi. The Levitks' Poktion. 21, 33. I nave given to the cliildreii of Levi all the tentU In Israel for an Inheritance, for their service which they serve—Neitlier the piiests nor the Levites were to possess any allotments of land, but to depend entirely upon Him who liberally provided for them out of His own portion; and this law was sul)servient to many important purposes—such as that, being exempted from the cares and labours of worldly business, they might be exclusively devoted to His service; that a bond of mutual love and attachment might be formed between the people and the Levites, who, as performing religious services for tlie people, derived their subsistence from them ; and further, that being the more easily dispersed among the different tribes, they might be more useful in instructing and directing the people. 23. but the licvltes shall do the service of the congregation ; they sitall bear their iniqnity—They were to be responsible for tlie right discharge of those duties that were assigned to them, and consequently to bear the penalty that was due to negligence or carelessness in the guavdiansliip of the holy things. 36. the I.elt<;a . . . offer a tenth of the tithe—Out of their own they were to pay tithes to tlie priests equally as the people gave to them. The best of tlieir tithes was to be assigned to tlie priests, and afterwards they enjoyed the same liberty to make use of the remainder that other Israelites had of the produce of tlieir thresliing-floors and winepresses. 33. ye sliall bear no sin by reason of it, &c. Neglect in having the best entailed sin in the use of such unjiallowed food, and the holy things would be polluted by the reservation to themselves of what should be offered to God and the priests.
CHAPTER XIX.
Ver. 1-22. The Watbk of Separation. 3. This is the ordinance of the law—An institution of a peculiar nature ordained by law for tlie purification of sin, and provided at the public expense, Ijecause it was for the good of the whole community, speak unto the children of Israel, that they bring thee a red heifer withont spot, &c.—Tliis is the only case in which the colour of the victim is specified; and it has been supposed the ordinance w.as designed in opposition to the superstitious notions of tlie Egyptians. That people never offered a vow but they sacrificed a red bull, tlie greatest care being taken by their priests in examining whether it possessed the requisite characteristics, and it was an annual offering to Typhon, their evil being. By the choice, both of the sex and the colour, provision was made for eradicating from the minds of the Israelites a favourite Egyptian superstition regarding two objects of their animal worship. 3. ye shall give her unto Eleazar, that he may bring her forth withont the camp—He was the second or deputy high priest, and he was selected for this duty iiecause the execution of it entailed temporary defilement, from which tlie acting liigh priest was to be preserved with the greatest care. It was led " forth without the camp," in accordance wi the law regarding victims laden witli tlie sins of the people, and thus typical of Christ (Hebrews Vi. 12; also Leviticus 24.lt). The priest was to sprinkle the blood "seven times" before— field the unburied rem.iins of strangers and foreigners who fell in battle. 21. lie tliat sprinkietli, and he that toucheth tite water of separation, shall be nnclean until even—The opposite effects ascribed to tlie water of separation—of cleansing one person and defiling another —are very singular, and not eapalile of very satisfactory explanation. One important lesson, however, wiis tiius taught, that its purifying efficacy was not inherent iu itself, but arose from the Divine appointment, as in other ordinances of religion, which are effectual means of salvation, not from any virtue in tliem, or in liini that administers them, but solely through the grace of God communicated thereby.
CHAPTER XX.
Ver. 1-29. The Death of Miriam. 1. Then came tlie children of Israel . . . into the desert of Zin in the first month—i. e.. Of the fortieth year (cf. v. 22,2:!, with ch. 33. 38). In this history only the principal and most Important incidents are recorded, those confined cliiofly to the first or second and tlie last years of llie jouruey Ings in the wilderness, thence cjillrd Et-Tih. Between the last verse of the preceding and the first verse of this cliapter there is a long and undescribcd interval of thirtyseven years, tlie people abode In Kndesh—siipjjosed to lit., totvards or near the tabernacle, a description which seems to imply either that he carried a portion of the blood In a bason to the door of the tabernacle (Leviticus
1)6 what is now known as AIn El-Weibeh, tliice springs surrounded by palms. (.See on cli. 13. 2(i.) It was thtir second arrival after an Interval of thirty-einlil years. (Deuteronomy 11. IC.) The old generation had nearly all iMed, anil the new one encamped in it with Un: view of entering the promised land, not, however, as foi nierly on
4. 17), or that in tlie act of sprinkling he turned his face towards the sacred edifice, being disqualitled through the defiling influence of this operation from approaching close to it. By this attitude he Indicated that ho was presenting an expiatory sacrifice, for tlie acceptance of which he hoped, In the grace of Go<l, by looking to the mercyseat. Every part of It was consumed by fire except the blood used In sprinkling, and the ingredients mixed with tlie south, but by crossing the Edomlte region on tlie last. Miriam died there—four mouths before Aaron.
Moses Smitelh the Rock. KUMBERS XXI. Israd Atkickcd by the Canaanites.
9-13. there was no water for tlie congregation—There was at Kadesh a fountain, En-Mislipat (Genesis U. 7), and at the first encampment of the Israelites there was no want of water. It was then either partially dried up by the heat of the season, or had been exhausted by Ihe demands of so vast a multitude. 6. Moses and Aaron went from the presence of the assembly—Here is a fresh ebullition of the untivmed and discontented spirit of the people. The leaders fled to the precincts of the sanctuary, both as an asylum from the increasing fury of the highlj'-excited rabble, and as their usual refuge in seasons of perplexity and danger, to implore tlie direction and aid of God. 8. take the rod—which had been deposited in tlie tabernacle (ch. 17. 10), the wonder-working rod by which so many miracles had been performed, sometimes called "the rod of God" (Exodus 4. 20), sometimes Moses' (V. 11) or Aaron's rod (Exodus 7. 12). 10. Moses said, Hear now, ye rebels, must we fetch you water oiit of this rock—The conduct of the great leader on this occasion was hasty and passionate (Psalm 106. 33). He had been directed to speak to the rock, but he smo/e manner of his death was arranged in tenderness of love, and to do him honour at the close of his earthly service.
His ascent of the mount was to af Tord him a last look of the camp, and a distant prospect of the promised land. The simple narrative of the solemn and impressive scene implies, though it does not describe, the pious resignation, settled faith, and inward peace of the aged pontiff. 20. Strip Aaron of his garments i. e., his pontifical robes, in token of his resignation. (See Isaiah 22. 20-25.) put them on liis son—as the inauguration into his high office. Having been formerly anointed with the sacred oil, that ceremony was not repeated, or, as some think, it was done on his return to the camp. 38. Aaron died on the top of tlie mount—(See on Deuteronomy 10. 6.) A tomb h.as been erected upon or close by the spot where he was buried. 29. When all the congregation saw that Aaron was dead—Moses and Eleazar were the sole w-itnesses of his departure. According to the established law, the new high priest could not have been present at the funeral of his father without contracting ceremonial defilement. (Leviticus 21. 11.) But that law was dispensed with in the extraordinary circumstances; the people learnt the event not only from the recital of the two witnesses, but from their visible signs of grief and change; and this event betokened the Imperfection of the T<evitical priesthood. (Hebrews 7. 12.) They mourned for Aaron thirty days— the usual period of public and solemn mourning. (See on Deuteronomy 34. 8.) it twice in his impetuosity, thus endangering the blossoms of the rod, and, instead of speaking to the rocic, he spoke to the people in a fury. 11. the coiigregntioji drnnk, and their beasts—Physically the water aflbrded the same kind of needful refreshment to both. But in a religious point of view, this, which was only a common element to the cattle, was a sacrament to the people (1 Corintliians 10.3, 4)—it possessed a relative sanctity Imparted to it by its Divine origin and use. 1^. The Lord spa Ice unto Bloses and Aaron, Because ye believe<l me not, &c.—The act of Moses in smiting twice betrayed a doubt, not of the power, but of the will of God to gratify Buoh a rebellious people, and liis exclamation seems to have emanated from a spirit of incredulity akin to Sarai's (Genesis IS. 13). Tliese circumstances indicate tlie influence of unbelief, and there might have been others unrecorded whicli led to so .severe a chastisement. 13. this is the water of Meribah—The word Kadesh is added to it to distiuguisli it from another Meribah (Exodus 17. 7). 14-16. Moses sent messengers to tlie hiitg of Edom The encampment at Kadesli was on the confines of the Edomite territory, through which the Israelites would have liad an easy passage across the Aral)ah by Wady-el Ghuweir, so that they could have continued their course around Moab, and approached Palestine by the east. [Roberts.] The Edomites being the descendants of Esau, and tracing their line of descent from Abraham as their common stf)ck, were recognized by the Israelites as brethren, and a very brotherly message sent to tliem. 17. We will go by the king's highway—probaI)!y M'atlyel-Ghu weir ( UoBEUTd], through whicli ran one of the great lines of road, constructed for commercial caravans, as well as for tlie progress of armies. Tlie engineering necessary
CHAPTER XXI.
Ver. 1-33. Israel Attacked by the Canaanites.
1. King Arad the C'anannite—rather, the Canaanite king of Arad—an ancient town on the southernmost borders of Palestine, not far from Kadesh. A hill called Tell Anid marks the spot, heard that Israel came by the way of file si>ies—in the way or manner of spies, stealtliily. or from spies sent by himself to ascertain the designs and motions of the Israelites. The Septuagiiit and ollicns consider the Heb. word "spies" a proper name, and render it: "Came by the way of Atharim towards Arad." [Kknnicott.] he fought against Israel, and took some of them prisoners—This discomfiture was permitted to teacli tliem to expect the conquest of Canaan not from their own wisdom and valour, but solely from the favour and help of God. (Deuteronomy 9.4; Psalm
44. 3, 4.) a, 3. Israel vowed a vow unto the Lord Maile to feel their own weakness, they Implored the aid of Heaven, and. In anticipation of it, devoted the cities of tliis king to future destruction. The nature and consequence of sucli anathemas are described. (Leviticus 27.; Deuteronomy 13.) This vow of extermination against Arad gave name to the place Hormah (slaughter and destruction), though it was not aceompllslied till after the passage of the .Jordan. Others think Ilormah the name of a town mentioned. (Joshua 12. 14.) *. They Journeyed from mount Hor—On being refused the passage for carrying them over mar.shes or mountains, and the care requisite for protecting them from the shifting Bands, led to their being under the special care of the rc<iuestcd, tliey returned through the Arabah, " the way of I he Red Sea," to Elath, at the head of the eastern gulf of the Red Sea, and thence passed up through the mountains state. Hence the expression, "the king's highway," which is of great antiquity. 19. If I and my cattle drink of thy water, then I will pay for it—From the scarcity of water in the warm climates of the East, the practice of levying a tax for the use of the wells is univia'sal; and the Jealousy of the natives. In guarding the collected treasures of rain Is often so great, that water cannotr be procured for money, ai. Eklom refused to give Israel passage through Ills boixler, &c.—a chiu lisli refusal oliliged them to take another route. (See on chapter 21. I ; IH uteronomy 2.4; .Judges 11. IH; .see also 1 .Samuel 11.47; 2 Samuel S. 14, which describe the retribution that was to the eastern desert, so as to make the circuit of the land of I'Moin. (Ch. 33. 41, 42.) the soul of the people wag much illscouraged because of tlie way—Dlsaiipointnieiit on Ilnding themselves so near the confines of the promised land, without entering it—vexation at the refusal of a passage through Plom, and the absence of any Divine Inti i position in their favour—aliove all, the necessity of a retrograde Journey, by a long and circuitous route tlirougli the worst parts of a sandy desert, and the dread of being iilunged into new and unknown dlfflcultles—all tJlkcn.) !J'J. the children of Israel came unto mount Hor—now Gebel Ilaroun, the most striking and lofty eli'- vation in tlie Selr range, called emphatically (i'. 2S), "the mount." It Is conspicuous by its doubU top. !44-aH. Aaron sliall be gathered unto his people— In accordance with Ills recent doom, he, attired in the high priest's costume, was commanded to ascend that niounlaln and this pr(>diic(Ml a deep depression of sjilrlts. liiit It was followed, as usually, by a gross outburst of murmuring at the scarcity of water, and of expressions of disgust at the manna. .'>. Our soul loathetli this light breod—i. p., bread witlioul substance or nutritious quality. The refutation of this ealuinny appears In the fact, that on the strength of this food they performed for forty years »« many and toils.ime Journeys. I5ut they had been indulgdie. Hut although the time of his death was hastened l>y tlie Divine displeasure as a punlsliineiit for his sins, the Fury Serpenh Sent, NUMBERS XXII. BalaL Scailelh jot Balaam, ious arms of Sihon. 3.3. they went by the way o< Baslian—a name given to that district from tlie richness of the soil—now liatanea or El-Uoltein—a hilly region east of the Jordan l.ving lietween the mountains of Hernion on tlie north anil those of Gilead on tlie south. Og giant, an Amoritish prince, wlio, having opposed the progress of the Israelites, was flefeated. 34. Tlie Lord said unto Moses, Fear him not—a necessary encouragement, liig a hope of the better and more vnried fare enjoyed by a sfltU'd people; and disappointment, always the more bitter as tlie hope of enjoyment seems near, drove them to speak against God and against Moses. (1 Corinthians 10. 9.) 0. Tlic Lord sent rterV serpents among the people—That part of the desert where the Israelites now were—near the liead of the gulf of Akaba— is greatly
Infested with venomous reptiles, of various kinds, particufor Ills gigantic stature (Deuteronomy 3. 11) was calculated larly lizards, which raise themselves in the air and swing themselves fiom branches; and scorpions, which, being to inspire terror. He and all his were put to the sword. in the habit of lying among long grass, are particularly dangerous to the barelegged, sandalled people of the East. The only known remedy consists in sucking the wound, CHAPTER XXII.
Ver. 1-20. Balak's First Message for Balaam keFUSED. 1. Israel pitched in the plains of Moab—So called from liaving formerly belonged to tliat people, though wrested from them by Sihon. It was a dry, sunken, desert region on tlie east of the Jordan valley, opposite Jericho. or, in the case of cattle, in the application of ammonia. The species of serpents that cau.sed so great mortality amongst the Israelites cannot be ascertained. They are said to have been " fiery," an epithet applied to them either from their bright, vivid colour, or the violent inflammation their bite occasioned. 7-9. the people came to Moses, and
3. Balak— i. e., empty. Terrified (Deutennioniy 2. 25; Exodus 15. 15) at the approach of so vast a multitude, and not daring to encounter them in the field, he resolved to secure their destruction by otlier means. 4. elders of Midian—called kings (ch. 31. 8.) and princes (Joshua 13. 21). The Midianites, a distinct people on the southern frontier of Moab, united with them as confederates against Israel, their common enemy. 5. he sent messengers unto Balaam i. e., "lord" or "devourer" of people, a famous sooth-sayer (Joshua 13. 22). son of Beor, or, in the Chaldee form, Bosor—t. e., destruction. Pethor—a city of Mesopotamia, situated on the Euphrates. 6. come, curse me this people—Among the heathen an opinion prevailed, that prayers for evil or curses would be heard by the unseen powers as well as prayers for good, when oflered by a prophet or priest, and accompanied by the use of certain rites. Many examples are found in the histories of the Greeks and Romans of whole armies being devoted to destruction, and they occur among the natives of India and other heathen countries still. In the Burmese war. magicians were employed to curse the Britisli troops. 7. the elders of Moab and of Midian departed witli the rewards of divination—like the fee of a fortune-teller, and being a royal present, it would be something handsome. 8-14. lodge here this night, and I will bring yon word again as the Lord shall speaU unto itke, &c. —God usually revealed His will in visions and dreams; and Balaam's birth and residence in Mesopotamia, whero the remains of patriarchal religion still lingered, account
Bald, We have sinned—Tlie severity of the scourge and the appalling extent of mortality brought them to a sense of sin, and through the intercessions of Moses, which they implored, they were miraculously healed. He was directed to make the figure of a serpent in brass, to be elevated on a pol e or standard, that it might be seen at tlie extremities of the camp, and tliat every bitten Israelite who looked to it miglit Ije healed. This peculiar method of cure was designed, in tlie first instance, to show that it was the efficacy of God's power and grace, not the effect of nature or art, and also that it might be a type of the power of faith In Clirist to Ileal all who look to Him of their sins (John
3. 14, 15 ; see also on 2 Kings 18. 4). 10. the children of Israel set forward—Along the eastern frontier of the Edomites, encamping in various stations. 13. pitched in the valley lit., the brook-valley of Zared — i.e., the woody (Deuteronomj' 2. 13; Isaiah 15. 7; Amos 6. 11). This torrent rises among the mountains to the east of Moab, and flowing west, empties itself into the Dead Sea. Ije-Abarim is supposed to have been its ford. [Calmet.] 13. pitched on the other side of Arnon—now El-Mojib, a deep, broad, and rapid stream, dividing tlie dominionsof the Moabites and Amorites. 14. hooU of the wars of tlie Lord— fragment or passage is here quoted from a poem or history of the wars of the Israelites, principally with a view to decide the position of Arnon. Ar—the capital of Moal). 16. from theuce they went to Beer i. e., a well. The name was probably given to it afterwards, as it is not mentioned (ch. 33). 17, 18. then Israel sang—tills beaufor his knowledge of the true God. His real character has long been a subject of discussion. Some, judging I'rom his language, have thought him a saint; others, looking to his conduct, have described him as an irreligious charlatan ; and a third class consider him a novice in the faith, who had a fear of God, but who had not acquired power over his passions. [Hengstenberg.] 13. the Lord refuseth to give me leave to go with you—This answer has an appearance of being good, but it studiously concealed the reason of the Divine prohibition, and it intimated his own willingness and desire to go—if permitted. Balak despatched a second mission, which held out flattering prospects both to his avarice am', his ambition. (Genesis 31. 30.) 19. tarry also here this night, that I may know what the Lord will say unto mc more— tiful little song was in accordance with the wants and feelings of travelling caravans in the East, where water is an occasion both of prayer and thanksgiving. From the princes using their official I'ods only, and not spades, it seems probable that this well was concealed by tlie brushwood or the sand, as is the case with many wells in Idumea still. The discovery of it was seasonable, and owing to the special interposition of God. 31-33. Israel sent megsengerg unto Sihon—The rejecthm of their respectful and pacific message was resented—Sihon was discomfited in battle—and Israel obtained by right of conquest the whole of the Ainorite dominions. 34:. from Arnon unto the Jabbofe—now the Zurka. These rivers formed the southern and northern boundaries of his usurped territory, for the border of Ammon was strong—a reason Stated for Sihon not being able to push his invasion further. 35. Israel dwelt In all the cities—after exterminating the Inhabitants who had been previously doomed (Deuteronomy 2. 34). 36. HeshlSon—(Song 7. i)— situated sixteen English miles north of the Arnon, and from Its ruins appears to have been a large city. 37-30. wherefore they that speak in proverbs—Here Is given en extract from an Amorlte song exultlngly anticipating
Tlie Divine will, as formerly declared, not being according to his desires, he hoped by a second request to bend it, as he had already bent his own conscience, to his ruling passions of pride and covetousness. The permission granted to Balaam is In accordance with the ordinary procedure of Providence. God often gives up men to follow the impulse of their own lusts; but there Is no approval in thus leaving them to act at the prompting of their own wicked hearts (Joshua 13. 27).
The Journey. Ver. 21-41. 31. Bala.-vm saddled hi* ass—Probably one of the white sprightly animals which persons of rank were accustomed to ride. The saddle, as usually In the East, would be nothing more than a pad or an extension of their conquests to Arnon. The quotation from the poem of the Amorlte bard ends at verse 28. The two following verses appear to be the strains in which the Israelites expose the Impotence of the usurpers. 39. people of Chemosh—the name of the Moabite idol ills outer cloak. God's anger wag kindled because he went—The displeasure aro.se partly from his neglecting the condition on which leave was granted him—viz., to (1 Kings 11. 7-33 ; 2 Kings 23. 13; Jeremiah 48. 46). he—i. e., their god, hath surrendered his worshippers to the victor-
Bcdak's Sacrifices. KUMBEKS XXIII, XXIV. BalaaWiS Parables. wait till the princes of Moab "came to call him." and because, through desire for "the wages of unrighteousness," he entertained the secret purpose of acting in opposition to the solemn charge of God. 34. the angel of the liord stood in a path of the vineyards—The roads which lead through fields and vineyards are so narrow that in most pai-ts a man could not pass a beast without care and caution. A stone or mud fence flanks each side of these roads, to prevent the soil being washed off by the rains. 38. the Lord opened the mouth of the ass—To utter, like a parrot, articulate sounds, without understanding them. That this was a visionary scene is a notion which seems inadmissible, because of the improbability of a vision being described as an actual occurrence in the middle of a plain history. Besides, the opening of the ass's mouth must have been an external act, and that with the manifest tenor of Peter's language, strongly favours the literal view. The absence of any surprise at such a phenomenon on the part of Balaam may be accounted for by his mind being wholly engrossed with the prospect of gain, which produced "the madness of the prophet." "It was a miracle, wrought to humble his proud heart, which had to be first subjected in the school of an ass before he was brought to attend to the voice of God speaking by the angel." [Calvin.] 34, 35. I Itave sinned ... if it displease thee, I '«vill get me back again—Notwithstanding this confession, he evinced no spirit of penitence, as he speaks of desisting only from the outward act. The words " go with the men" was a mere withdrawal of farther restraint, but the terms in Jacob ; and therefore, whatever prodigies can be achieved by my cliarms, all magical skill, all human power, is utterly impotent to counteract the decree of God. 9. From the top lit., "a bare place" on the rocks, to which Balak had taken hira, for it was deemed necessary to see the people who were to be devoted to destruction. But that commanding prospect could contribute nothing to the accomplishment of the king's object, for the destiny of Israel was to be a distinct, peculiar people, separated from the rest of the nations in government, religion, customs, and Divine protection. (Deuteronomy 83. 28.) So tliat although
I might be able to gratify your wishes against other people, I can do nothing against them (Exodus 19. 5; Leviticus 20. 24). 10. who can count the dust of Jacob I—An Oriental hyperbole for a very populous nation, as Jacob's posterity was promised to be. (Genesis 13. 16; 28. 14.) the number of the fourth part of Israel i. e., the camp consisted of four divisions; every one of these parts was formidable in numbers, let me die the death of the righteous— JJeb., of Jeshurun; or, the Israelites. The meaning is, they are a people happy, above all others, not only in life, but at death, from their knowledge of the true God, and their hope through His grace. Balaam is a representative of a large class in the world, who express a wish for the blessedness which Christ has promised to His people, but are averse to imitate the mind tliat was in Him. 13-15. Come with me unto anotlter place, from whence thou mayest see them—Surprised and disappointed at this unexpected eulogy on Israel, Balak hoped that, if seen from a different poin\t of observation, the prophet would give utterance to different feelings; and which leave was given are more absolute and peremptory than those in v. 20. 36, 3T. when Balak heard that Balaam %vas come, he went ont to meet him—The higher the rank of the expected guest, politeness requires a greater distance to be gone to welcome his arrival. 38. the Avord that God putteth in my mouth, that sliall I speak—This appears a pious answer. It was an acknowledgment that he was restrained by a superior power. 39. Kirjatli-huzofh — a city of streets. 40. Balak offered oxen and sheep—made preparations for a grand entertainment to Balaam and the princes of Midlan. 41. High places of Baal—eminences consecrated to the worship of Baal-peor (ch. 25. 3), or Chemosh.
.so having made the same solemn preparations, Balaam retired, as before, to wait the Divine afflatus, he brought him Into the field of Zophim . . . top of Pisgali—a flat surface on the summit of the mountain range, wliich was cultivated land. Others render It " the field of sentinels," an eminence where some of Balak's guards were posted to give signals. [Calmet.] 18. Rise np—As Balak was already standing (v. 17), this expression is equivalent to "now attend to me." The counsels and promises of God respecting Israel are unchangeable; and no attempt to prevail on Him to reverse them will succeed, as thej may with aman. 31. He hath not belield iniquity in .Tacob —Many sins were observed and punished in this people. But no such universal and hopeless .apostasy had as yet appeared, to induce God to abandon or destroy them, the Lord Ills God is with l»im—has a favour for them, and the shout of a king is among them—Such joyful acclamations as of a people rejoicing In tlie presence of a victorious prince. 33. He hath as it were the strengtit of an unicorn—t. e., Israel Is not as they were at the Exodus, a horde of poor, feeble, spiritless people, but powerful and Invincible as a recm-A. e., a rhinoceros. (Job 3!). 9; Psalm
CHAPTER XXIII.
Ver. 1-30. Balak'.s Sacrifices. 1. Balaam said unto Balak, Build me here seven altars—Balak, being a heathen, would naturally suppose these altars were erected in honour of Baal, the patron deity of his countr,y. It is evident, from v. 4, that tliey were prepared for the worship of the true God, altliough In choosing tlie high places of Baal as their site, and roaring a number of altars (2 Kings 18.22; Isaiah 17.8; .Jeremiah 11.13; Ilosea 8.11; 10.
22. 21 ; 92. 10.) 33. Surely there is no enchantuteitt against Jacol>—No art can ever prevail against a people who are under the shield of Omnipotence, and for wlioni miracles have been and yet shall be performed, which 1), instead of one only, as God had appointed, he l)londed his own superstitions with the Divine worship. Tlie heathen, both In ancient and modern times, attached a mysterious virtue to the nnmljer xcvcn ; and Balaam, in ordering the preparation of so many altars, designed to myswill be ft theme of admiration in succeeding ages. 30. All that the Lord gpeaketh, tliat I must do—A remarkable confession that he was divinely constrained to give utterances ditferent from what it was his purpose and Inclination to do. 38. Balak brought Balaam to the top of Peor—or, Betli-peor (Deuteronomy 3. 29), the eminence oii which a temple of Baal stood, that looketh toward .Teslklmon—the desert tract in the south of ralestine, on both sides of the Dead Sea. tify and delude the king. 3. Stand hy thy burnt offering—as one In expectation of an Important favour. Perndvcnturc the Tord will come to meet me : and whatsoever he slioweth me—i. e., makes known to me by word or sign, he went to an higli place—apart by himself, where he might practise rites and ceremonies, with a view to obtain a response of the oracle. 4-0. Gotl met Balaam—not in compliance with his Incantations, but to frustrate his wicked designs, and compel him, contrary to his desires and Interests, to pronounce tlie following benediction. 7. took up hi* parable— ^i. c, spoico under the Influence of inspiration, and In the highly poethral, figurative, and oracular st.yle of a prophet, brought me fi-om Aram—This word. Joined with " tlie mountains of tho East," denotes the upper portion of Mesopotamia, l.ying on the east of Moab. 'The East enjo.yod an Infiiinous notoriety for magicians and sooth siiycn's. (Isaiah 2.(1.1 8. How shall I curse whom God hatli not cursed !— .\ Divine blessing has been pronounced over the posterity of CHAPTER XXIV.
Ver. 1-25. Balaam Foretelleth Israel's Happiness.
1. To seek for—I'.c.toHSC enchantments, lllsexperienco on the two former occasions had taught hlin tliat theso superstitious accompaniments of his worship were useless, and therefore he now slmpl.v looked towards the camp of Israel, either with a secret design to curse tlieni, or to await the Divine alllatus. 3. lie saw Israel abiding in Ills tents according to tlieir tribes—i. in the orderly distribution of the camp (ch. 2). the Spirit of »Jod
Balaam PropJieiieth. NUMBEES XXV, XXVI. Tarael Ifunihered. came npon him— Before the regular ministry of the prophets was instituted, God made use of various persons as the instruments through whom He revealed his will, Hnd Balaam was one of these. (Deuteronomy 23.5.) 3. The malt whose eyes are open i. e., a seer (1 Samuel 9. mltted the double ofl Tence of idolatry and licehtlousnesj*. *. Tl»e I.ord said unto Moses, Take all tlie heads of tlie people and hang them up—Israelite criminals, who were capitally punished, were first stoned or slain, and then gibbeted. The persons ordered here for execution were the principal delinquents in the Baal-poor outrage —the subordinate officers, rulers of tens or hundreds, before the Lord—For vindicating the honour of the tru# God. against the sun i. e., as a mark of public ignominy; but they were to be removed towards sunset . (Deuteronomy 21. 23.) 5. Judges of Israel—the seventy elders, who were commanded not only to superintend tlie execution within their respective jurisdictions, but to inflict the punishment with their own hands. (See on 1 Samuel 15.33.) 6, 7. Behold, one of the children of Israel brought a Mldianltlsh woman—This flagitious act most probably occurred about the time when the order was given, and before its execution, who were weeping before the door of the tabernacle—some of the rulers and welldisposed persons were deploring the dreadful wickedness of the people, and supplicating the mercy of God to avert impending judgments, the plague—some sudden and widespread mortality. 9. Those that died In the plague were twenty and four thousand—Only 23,000 perished
9), a prophet, to whom tlie visioned future was disclosed— sometimes when falling into a sleep (Genesis 15. 13-15), frequently into "a trance." 5-1. How goodly are thy tents, O Israel !—a fine burst of admiration, expressed in highly poetic."!] strains. All travellers describe the beauty which the circular range of Bedouin tents impart to the desert. How impressive, then, must have been the view, as seen from the heights of Abarim, of the immense camp of Israel, extended over the subjacent plains. G. As the valley — Heb., broolvs, the water-courses of the mountains, llgn aloes—an aromatic shrub on the banks of his native Euphrates, the conical form of which suggested an apt resemblance to a tent. The redundant imagery of these verses depicts the huml)le origin, rapid progress, and prosperity of Israel. 7. His king shall be higher than Agag—The Amalekites were tlien the most powerful of all the desert tribes, and Agag a title common to their kings. 10-14:. Balak's auger was kiiidleA against Balaam, and he smote his hands together—Tlie " smiting of the hands togetlier"' is, amongst Orienfal people, an indication of the most violent rage (see Kzekiel 21. 17 (1 Corinthians 10. 8) from pestilence. Moses includes those who died by the execution of the judges. 10-13. Phinehas . . . hath turned away my wi-ath—This assurance was a signal mark of honour, that the stain of blood, instead of defiling, confirmed him in office, and that his posterity should continue as long as the national existence of Israel, l*. Zlmrl, a prince among the Slmeonltes—The slaughter of a man of such high laiik Is mentioned as a proof of the undaunted zeal of Phinehas, for there might be numerous avengers of his' blood. 17, Vex the MIdianltes, and smite them—Tliey seem to have been the most guilty parties. (Cf. cli. 22. 4 ; 31. 8.) 18. They vex you with their wiles—Instead of open war, they plot insidious ways of accomplisliing your ruin hy idolatry and corruption, their sister—tlieir countrywoman.
22. 13), and Ignominious dismissal. 15. he took up his parable—or prophecy, uttered in a poetical style. 17. I shall see him—rather, "I do see" or "have seen him,"— prophetic siglit, like that of Abraham. (John 8. 56.) him —t. e., Israel, there shall come a Star ont of aTacob, and a Sceptre shall rise out of Israel—This imagery, in the hieroglyphic language of the East, denotes some eminent ruler,—primarily David ; but secondarily and pre-eminently, the Messiali (see on Genesis 49. 10). corners—border, often put for a whole country. (Exodus 8. 2; Psalm
74. 17.) children of Sheth—some prince of Monb; or, according to some, " tlie children of the East." 18. Edom shall be a possession—This prophecy was accomplished by David. (2 Samuel 8. 14.) Selr—seen in tlie south, and poetically used for Edom. The double conquest of Moab and Edom is alluded to. (Psalm 60. 8 ; 108. 9.) 19. Out of •Jacob shall come He that shall have dominion—David, and particularly Christ, that remalneth of the city-those who flee from the field to fortified places. (Psalm 60. 9.) HO. Amalek . . . his latter end shall be that he perish for ever—Their territory was seen at the remote extremity of the desert. (See on Exodus 17. 14; also 1 Samuel 15.) 21. Kenlte . . . nest in a rock—Though securely established among the clefts in the high rocks of En-gedi towards the west, they should be gradually reduced by a succession of enemies, till the Assyrian Invader carried them into captivity. (Judges 1. 16; 4. 11; 16. 17; also 2 Kings 15.29; 17. 6.) 23. Who shall live when <So<l doeth this T—Few shall escape the desolation that shall send a Nebuchadnezzar to scourge all tliose regions, a*. Chlttlm—the countries lying on the Mediterranean, particularly Greece and Italy. (Daniel 11. 29, .30.) The Assyrians were themselves to be overthrown—first, by the Greeks, under Alexander the Great and his successors; secondly, by the Romans. Eber—the posterity of the Hebrews. (Genesis 10. 24.) he also shall perish—i. e., the conqueror of Asher and Eber, namely, the Greek and Roman empires. 25. Balaam rose up, and went to his place—Mesopotamia, to which, however, he did not return. (See on ch. 31. 8.)
CHAPTER XXVI.
Ver. 1-51. Israel Numbered. 1. after the plague That terrible visitation had swept awaj' the remnant of the old generation, to whom God sware in His vi'rath that they should not enter Canaan. (Psalm 95. 11.) 2. take the axxm of the congregation—The design of this new census, after a lapse of thirty-eight j'ears, was primarily to establish the vast multiplication of the posterity of Abraham In spite of the severe judgments inflicted upon them secondarily, it was tojireserve the distinction of families, and to make arrangements, preparatory to an entrance into the promised land, for the distribution of the country according to the relative population of the tribes. 7. these are the families of the Reubenites—the principal households, which were subdivided into numerous smaller families. Reuben had sufl Tered great diminution by Korah's conspiracy and other outbreaks. 10. the earth opened her mouth, and swallowed them up together with Ktkrah—rather, the things of Korah. (See on ch. 16. .32-35; cf. Psalm 106.17.) 11. Notwithstanding the children of Korah died not—Either they were not parties to their father's crime, or they withdrew from it by timely repentance. His descendants became famous in the time of David, and are often mentioned in the Psalms, also 1 Chronicles 6. 22. 38. 13. the sons of Simeon —It is supposed that this tribe had been pre-eminent ih the guilt of Baal-peor, and had consequently been greatly reduced in numbers.
CHAPTER XXV.
Ver. 1-18. The Israelites' Whoredom and Idolatry WITH MOAB. 1. Israel abode In Shlttlm—a verdant meadow, so called from a grove of acacia trees which lined the eastern side of the Jordan. (See ch. 33. 49.) 3. Israel Joined himself unto Baal-peor— BaaL was a general name for "lord," and Peor for a "mount" In Moab. The real name of the idol was Chemosli, and his rltesof worship were celebrated bythe grossest ol)soenlty. In partlcipatinir 'n this festival, then, the Israelites com-
Thus the justice and holiness, as well as truth and faithfulness of God, were strikingly displayed"; His Justice and holiness In the sweeping judgments that reduced the ranks of some tribes; wliilo His truth and faithfulness were manifested in the extraordinary increase of others, so that the posterity of Israel continued a numerous people. 53. the land shall be divided according to the number of names—The portion of each tribe wa* to be greater or less, according to. its populousness. 54. 113
The Levites Numbered. NUMBERS XXVII, XXVIII. Offerings to he Observed. to many thou shalt give the more— j. e., to the more numerous tribes a larger allotment shall be granted, according to those that were numbered i. p., the number of persons twenty years old at the time of the census being made, without taking into account either the increase of those who might have attained that age, when the land should be actually distributed, or the diminution from that amount, occasioned during the war of invasion. 55. the land shall be divided by lot— The appeal to the lotdid not place the matter beyond the connecessary, because his death might have occurred alM>xit the time of tnat rebellion; arid esi)ecially because, as tlie children of these conspirators were involved along with themselves in the awful punishment, their plea appeared the more proper and forcible that their father did not die for any cause that doomed his family to lose their li\es or their inherilaiice. lUed in his own j>in i.e., by the ^.'oni" mon law of mortality to which men, through sin, ar«> subject.
12-17. MO.SES, BEING TOI.D OF HIS DEATH, SUETH FOR A SUCCESSOU. l-i.. The Lord said unto Moses, Get thee up into this mount Abarim, and see the land—Althovigh the Israelites were now on the confines of the promised land, Moses was not privileged to cross the Jordan, but died on one of the Moabitic range of mountains, to which the general name of Abarim was given (ch. 33.' 47.) The privation of this great honour was owing to the unhappy conduct he had manifested in the striking of the rock at Meribah ; and while the pious leader submitted with meek acquiescence to the Divine decree, he evinced the spirit of genuine patriotism in his fervent prayers for the appointment of a worthy and competent successor. 16. G«<1 of the spirits of all llfesh, s«t a man over the congregation—The request was most suitaljly made to God In this character, a.s the Author of all Uie intellectual gifts and moral gnices with which men are endowed, and who can raise up qualified persons for the most arduous duties and the most difficult situations. trol of God; for it is at His disposal (Proverbs 16. SJ), and He has fixed to all the bounds of their habitation. The manner in which the lot was taken has not been recorded. But it is evident that the lot was east for determining the quarter of the country on which each tribe should be located—not the quantity of their possessions. In otlier words, when the lot had decided that a particular tribe was to be settled in the nort h or the south, the east or the west, the extent of territory was allocated to the rule (v. .>t). 57. Families of the Levites—The census of this tribe was taken ^enarately, and on a aifl'erent principle from the rest. (Sfec Exodus 6. 16-19.) 6-3. Twenty and three thousand—So that there was an inerea-se of a thousand. (Cli 3.
39.) males from a month old and upward—(See on ch. 3. 15.) 64. Among these there was not a man . . . numbered in the wilderness of Sinai—The statement in this verse must not be considered absolute. Por, besides Caleb and Joshua, there were alive at this time Eleazar and Itbamar, and in all probability a considerable number of Levites, who had no participation in the popular defections in the wilderness. The tribe of Levi, having neithersenta spy into Canaan, nor being included in the enumeration at Sinai, must be regarded as not coming within the range of the fatal sentence; and therelS-23. Joshua Appointed TO Succeed Him. 18. Take Toshua ... a man in whom is the spirit, and lay thine hand upon him—A strong testimony is here borne to the personality of the Divine Spirit—the Imposition.of hands was an ancient ceremony. (See on Genesis 4.*. 14
Leviticus 1. 4; 1 Timothy 4. 14.) 20. Thou shalt put some of thine honour upon hiin—In the whole history of Isiael there arose no prophet or ruler in all respects like unto Moses till the Messiah appeared, whose glory eclipsed all. Itut Joshua was honoured and qualified Id an eminent degree, through the special service ol the high priest, who asked counsel for him a.ftcr the judgment of Lrim before the Lord. fore would exhibit a spectacle not to be witnessed in the other tribes of many in their ranks above sixty years of age.
Trlbea. Cb»p. 1. Chapter
xxvi. iDcrense. Deoreaae.
CHAPTER XXVIIl.
4-5,t>iO 40,.50O 5,1.50 7i,m 7fi,.500 1,900 54,400 64,300 9,900 57,-100 60,.500 3,100 40,.tOO 32,.500 8,000 ,32,200 52,700 20,.500
Ver. l-2\. Offerings to be Observed. 3. command the children of Israel, and say unto them—The repetition of several laws formerly enacted, which Is made In this ch.ipter, was seasonable and necessary, not only on account of their importjincc and the frequent neglect of them, but liccnusc a new generation had sprung up since their first institution, and because the Israelites wero. about to be settled In the land where those ordinances were to be observed. My offering and my bread—used generally lor the appointed olferiugs, and the import of the prescription is to enforce reguhirlty and care in their observance. i», tO. This is the bnj nt ol Tering of every Sabbath-There is no previous nii-ntion of a Sabbath Imrnt ollerlng, which was ad<litioiial to the dally sacria'),-ioo 4.5,600 10,200 62,700 64,4<H> 1,7(K) 41,rm 5^,400 11,900 5.3,400 4,5,400 8,000
Total decrease 1,S20
CHAPTER XXVII.
fices, ll-l.'i. Ill tlie beginnings of your months y« slinll otfer up a burnt ofl Tering unto the Lord—Theso were held as sacred festivals; and though not possessing the ch.aracter of solemn feast-s, they were distinguished by the blowing of trumpets over the sacrifices (ch. 10. 10), by the suspension of all labour, except the domestic occupations of women (Amos 8. 5), by the celebratlcm of inibllc worship (2 Kings 4.23), and by social or family feasts.
Ver. 1-11. The DAtJGiiTERS of Zeloivieii.\d Sue for AN Inheritance. 4. Give us a possession among the brethren of our father—Those young women, perceiving that the males only In families had been registered In the census, and that in consequence of none in their household, their family was omitted, made known their grievance to Moses, and the authorities con.jolned with him In administering Justice. The case was important; and as the peculiarity of daughters being the sole mimbers of a tundly would be no unfrequent or uncommon occurrence, the law of Inheritance, under Divine authority, was extended not only.to meet all similar cii-ses, but other ca-ses also—such as when there were nochlldren left by the pro- (1 Samuel 20. .5.) These observations are not prescribed In the law, though they obtalriod in the practice of a later time. The beginning of the month was known, not by a.stronomlcal calculations, but, according to Jewish writers, by the testimony of messengers appointed to watch the first visible appearance of the new m<H>n, anil then the fact was anpounced through the whole country by sIgAil-flres kindled on the mountain tops. The newmoon festivals having been common amongst the heathen. prietor, nn<l no brothers to succeed him, A distribution of the prr)tnlse(l land was about to bo made ; and It Is interc Htlug to know the legal provision made In these comparatively rare cases for preserving a patrimony from being alienated to another tribe. (See on ch. .36. 6, 7.) 3. »>ur fntlier died in the wilderness, antl he wn« not Ui the company of Korah—This declaration might be It Is probable that an Important design of fheir Instltntlon In Israel was toglve the mlndsof that people a beit*T direction; and assuming this to have been one of the The Offerings at the Feast of Trumpetn. NUMBERS XXIX, XXX. Vows are not to be Urokez, dience to the statutory offerings, and by the presentation of those which were made by freewill or in consequenca of vows. 39. These things ye shall do unto the Lord In your set feasts—From the statements made in this and the preceding chapter, it appears that tlie yearly offerings made to the altar at the public expense, without taking into account a vast number of voluntary vow .and trespass offerings, were calculated at the following amount: Goats, 15; kids, 21; rams, 72; bullocks, l:{2 objects contemplated. It will account for one of the kids being offered unto the Lord (v. 15), not uiito the moon, as the Egyptians and Syrians did. The Sabbath and tlie new moon are frequently mentioned together. 10-^5. In tUe fourteenth day of the first month Is the passover—The law for that great annual festival is given (Leviticus 2?. 5), but some details are here introduced, as certain specitied offerings are prescribed to be made on each of the seven days of unleavened breaa. 36, 27. In the dny of the first-fruits . . . offer the buri»t offering—A new sacri-; lambs, 1,101 sum total of animals sacrificed at jjublic cost, 1,2)1. This, of course, is exclusive of the prodigious addition of lambs slain at the passover, which in later times, according to Josephus, amounted in a single year to the immense number of 255,600. fice is here ordered for the celebration of this festival, in addition to the other offering, which was to accompany the first-fruits. (Leviticus 23. IS.)
CHAPTER XXIX.
CHAPTER XXX.
Ver. 1-10. The Offering at the Feast of TrIjmpets.
1. On the se-venth month—of the ecclesiastical year, but the, first month of the civil year, corresponding to our September. It was, in fact, the New-Year's Day, which had been celebrated among the Hebrews and other contemporary nations with great festivity and joy, and usliered in by a flourish of trumpets. This ordinance was designed to give a religious character to the occasion by associating it with some solemn observances. (Cf. Exodus
Ver. 1-16. Vows are not to be Broken. 1. Tlils is tlio thing wliicli the Lord hath commanded—The subject of this chapter relates to vowing, wliicli seenis to have been an ancient usage, allowed by the law to remain, and by which some people declared their intention of offering some gift on the altar, or abstaining from particular articles of meat or drink, of observing a private fast, or doing something to the honour or in the service of God, over and above what was authoritatively required. In v.
12.2; Leviticus 2;?. 24.) it is a hlo%ving of the trumpets unto you—This made it a solemn preparation for the sacred feasts—a greater number of which were held during this month than at any other sea.son of the year. Although the institution of this feast was described be- 39 of the preceding chapter, mention was made of "vows and freewill offerings," and it is probable, from the explanatory nature of the rules laid down in tliis cliapler, that these were given for the removal of doubts and difficulties which conscientious persons had felt about their obligation to perform their vows in certain circumstances that had arisen. 2. If a man vow a vow unto tlie Lord —A mere secret purpose of the mind was not enough to constitute a vow; it had to be actually expressed in words ; and though a purely voluntary act, yet when once the vow was made, the performance of it, like that of every other promise, became an indispensable duty—all the more that, referring to a sacred thing, it could not be neglected without the guilt of prevarication and unfaithful ness to God. he shall not break his word lit., profane his word—render it vain and contemptible. (Psalm 55. fore, tiiere is more particularity here as to what the burnt offering should consist of, and, in addition to it, a sin offering is prescribed. The special offerings, appointed for certain days, were not to interfere with the offerings usually requisite on these days, for in v. 6 it is said that the daily offerings, as well as those for the first day of the month, were to take place in their ordinary course. 7-11. Ve slknll have, oit the tenth day of the sevent li month, an laoly convocation—This was the great day of atonement. Its institution, together with the observance to which that da.y was devoted, was described. (Leviticus 16.
29,30.) But additional offerings seem to be noticed, viz., the large animal sacrifice for a general expiation, which was a sweet savour unto the Lord, and tlie sin offering to aton for the sins that mingled with that day's services. The prescriptions in this passage appear suiiplementary to the former statement in Leviticus. 12-34. On the fifteenth day—was to be held the feast of booths or tabernacles. (See on Leviticus 2;J. 31, 35.) The feast was to last seven days, the first and la.st of which were to be kept as Sabbaths, and a i)articular offering was prescribed for each day, the details of which are given with a. minuteness suited to the infant state of the church. Two things are deserving of notice—first, that this feast was distinguished by a greater amount and variety of ssicri flees than any other—partly because, occurring at the end of the year, it might be intended to supply any past deficiencies —partly becjiuse, being Immediatelj' after tiie ingathering of the fruits, it ought to be a liberal acknowledgment —and partly, perhaps, because God consulted the weakness of mankind, wlio naturally grow weary both of the charge and labour of such .services when they are long continued and maile them every day less toilsome and expensive. [Patrick.] Secondly, it will be remarked, that the sacrifices varied in a progressive ratio of decrease every day. after the manner—according to the ritual order appointed by Divine authority—that for meat offerings (v. :}-10/, and drink offerings. 'Seeon ch.2«. 7, 11.) 3.540. on the elfhtJi day ye shall have a solemn (uisembly —The feast of tabernacles was lirought to a close on the eighth day, which was the great djiy. (Joel 7. .'17.) Besides the common routine sacrifices, there were special oll'er Ings appointed for that day, though these were fewer than on any of the preceding days; and there were also, as was natural on that occasion, when vast multitudes were convened for a solemn religious purpose, many spontaneous Rifts and services, so that there was full scope for the exercise of a devout spirit In the people, both for their obe-
20 ; 89. 31.) But as it would frequently happen that parties would vow to do things, which were neither good in themselves nor in their power to perform, the law ordained that their natural superiors should have the right ofjudging as to the propriety of those vows, with discretionary power to sanction or interdict their fulfilment. Parents were to determine in the case of their children, and husbands in that of their wives;—being, however, allowed only a day for delibei-.ation after the matter became known to them, and their judgment, if unfavourable, released the devotee from all obligation. 3. If a woman also vow a vow unto tike Lord, and bind lierself by a bond, being in her fatiier's Iiouse in Iier youth—Girls only are specified; but minors of the other .sex, who resided under the parental roof, were included, accoi'ding to Jew-
Isli writers, who also consider the name "father" as comprehending all guardians of youth, and tell us that the age at which young people were deemed capable of vowing, was 13 for boys, and 12 for girls. The judgment of a father or guardian on the vow of any under his cliarge might be given either byan expressed approval, or by silence, which was to be construed as approval. But in the case of a husband—who, after silence from day to day, sliould ultimately disapprove or hinder his wife's vow, the sin of non-perfornfiaiice was to be imputed to him and not to her. 9. Every vow of a widow—In the case of a married woman, who, in tlie event of a separation from her husband, or of liis death, returned, as was not nncommoii, to her father's house, a doubt miglit have been entertained whether she was not, as before, subject to paternal jurisdiction, and obliged to act witli tlie jiaternal consent. The law cirdaiiied that the vow was binding, if it had been made in her husband's lifetime, and he, on being made aware of it, had not interposed his veto; as, for instance, she might have vowed, when not a widow, that slie would assign a proportion of licr income to pious llo
TAe Midicnites Spoiled, NUMBERS XXXI. and Balaam Slain. and charitable uses, of which she might repent when actually a widow; but by this statute she was required to counsel; or, lear ling in his own country that the Israelites had fallen into the snare which he had laid, and which he doubted not would lead to their ruin, he had, under the impulse of insatiable greed, returned to demaud his reward from the Midianites. He was an object of merited vengeance. In the immense slaugliter of th€ Midianitish people—in the capture of their women, children, and property—and in the destruction of all tljeii places of refuge—the severity of a righteous God fell heavily on that base and corrupt race. But, more than fulfil the obligation, provided her circumstances enabled her to redeem the pledge. The rules laid down must have been exceedingly useful for the prevention or cancelling of rash vows, as well as for giving a proper sanction to such as were legitimate in their nature, and made in a devout, reflecting spirit.
CHAPTER XXXI. all others, Balaam deserved and got the just reward of his deeds. His conduct had been atrociously sinful, considering the knowledge he possessed, and the revelations he had received, of the will of God. For any one in his circumstances to attempt defeating the prophecies he had himself been the organ of uttering, and plotting to deprive the chosen people of the Divine favour and protection, was an act of desperate wickedness, which no language can adequately characterize. 13. Moses and Eleazar the priest went forth to meet them witliout the camp—partly as a token of respect and congratulation on their victorj-, partly to see how they had executed the Lord's commands, and partly to prevent the defilement of the camp by the entrance of warriors stained with blood. 14-18. Moses was vrroth ^vith the officers of tlie host—The displeasure of the great leader, though
Ver. l-!>4. The Midianites Spoiled and Balaam SlaiK. 1, 3. The liord spake luito Moses, Avenge tlie children of Israel of the MlOlanites— a semi-nomad people, descended from Abraham and Keturah, occupying a tract of country east and south-east of Moab, which lay on the eastern coast of the Dead Sea. They seem to have been the principal instigators of the infamous scheme of seduction, planned to entrap the Israelites into the double crime of idolatry and licentiousness, by which. It was hoped, the Lord would withdraw from that people the benefit of His protection and favour. Sloreover, the Midianites had rendered themselves particularly obnoxious by entering into a hostile league with the Amorites. (Joshua 13. 21.) The Moabltes were at this time spared in consideration of Lot (Deuteronomy 2. 9), and because the measure of their iniquities was not yet it appears the ebullition of a fierce and sanguinary temper, arose in reality from a pious and enlightened regard to the best interests of Israel. No order had been given for the slaughter of the women, and in ancient wai they were commonly reserved for slaves. By their antecedent conduct, however, the Midianitish women had full. God spoke of avenging "the children of Israel;" Moses spoke of avenging the Lord, as dishonour had been done to God, and an injury inflicted on His people. The interests were identical. God and His people have the same cause, the same friends and assailants. This, in forfeited all claims to mild or merciful treatment; and the sacred character, the avowed object of the war (v. ,2, 3), made their slaughter necessary without any special order. But why "kill every male among the little ones?" It was designed to be a war of extermination, such as God himself had ordered against the people of Canaan, whom the Midianites equalled In the enormity of their wickedness. 19-34-. Abide without the camp seven days whosoever hath killed any person . . . purify both yourselves and your captives—Though the Israelites had taken the field in obedience to the command of God, they had become defiled by contact with the dead. A process of purification was to be undergone, as the law required (Leviticus 15. 13; ch. 19. 9-12), and this purifying ceremony was extended to dress, houses, tents, to every thing on which a dead body had lain, which had been touched by the blood-stained hands of the Israelitlsh warriors, or which had been the property of Idolaters. This became a standing ordinance in all time coming. (Leviticus 6. 28; fact, was a religious war, undertaken by the express command of God against idolaters, who had seduced the Israelites to practise their abominations, arm yourselves—This order was issued but a short time before the death of Moses. The announcement to him of that approaching event seems to have accelerated, rather tlian retarded, his warlike preparations. 5. There were delivered—!. e., -draughted, chosen, an equal amount from each tribe, to prevent the outbreak of mutual jealousy or strife. Considering the numerical force of the enemy, tliis was a small quota to furnish. But the design was to exercise their faith, and animate thom to the approaching invasion of Can.aan. G. Moses sent . . . Eleaznr the priest to the -war—Although it is not expressly mentioned, it is highly proljable tliat Joshua was the general who conducted this war. The presence of the priest, who was alw.ays with the army (Deuteronoiny 20. 2), was necessary to preside over tlie Levltes, who accompanied the expedition, and to inflame the courage of the combatants by his sacred services and counsels, holy instruments As neither tlie ark nor the Urim and Thummim were carried to the battle-flold till a later jicriod in the history of Israel, the "holy instruments" must mean the "trumpets" (ch. 10. 9). And this view is agreeable to the text, by simply changing "and" Into " even," as the /fcftreir particle is frequently rendered. 7. they slew all the males —This was in accordance with a Divine order in all such cases. (Deuteronomy 20. 18.) But the destruction appears to have been only partial—limited to tliose who wore in the neighbourhood of the Hebrew camp, and who had been accomplices In the villirfnous plot of Baal-peor, while a large portion of the Midianites were absent on their pastoral wanderings, or had saved themselves by
11. ai; 15. 12.) 35-30. Take tlic sum of the prey that was taken—i.e., of thfe captives and cattle, which, having been first slumped together according to ancient usage (Exodus 15.9; Judges 5. 30), were divided into two equal parts: the one to the people at large, who had sustained a common Injury from the Midianites, and who were all liable to serve: and the other portion to the combatants, who, having encountered the labours and perils of war, justly received the largest share. From both parts, however, a certain deduction was taken for the sanctuary, as a thanlc ofl Ssring to God for preservation and for victory. The soldiers had greatly the advantage in the distribution ; for a five-hundredth part only of their half went to the priest, while a fiftieth part of the congregation's half was given to the Levltes. 33. tl»e booty being the rest of the prey wliich the men of war had caught—Some of the captives having been killed (v. 17), and part of the flight. (Cf. Judges 6.1.) 8. The ktns of MIdinn—so called, because each was possessed of absolute power within Ills own city or district—called also dukes or princes of Slhon (Joshua 13.21), having been probably subject to that Amorlte ruler, as it is not uncoinmon in the Kast to find a number of governors or pachas tributary to one great king. Zur—father of Cozl 1. (Ch. 2'). lo.) Balaam also they sletv with the Bwoi-d- - I Ills unprincipled man, on his dismissal from Balak, s(>t out for his home In Mesopotamia. (Ch. 24.2'>.) But, either <ilverglng ft'om his way to tamper with the Midianites, he remah Kul among them, without proceeding further, to Incite them against Israel, and to watch the otr<!ct8 of his wicked 116 cattle taken for the support of the army, the total amount of the booty remaining was in the following proportions:—.^heep, 675,000—half to soldiers, 337,500; deducted to God, 075; half to congregation, a'17,500; deducted to the Levltes, 6,760. Beeves, 72,000—half to soldiers, ,36,000; deducted to God, 72; half to congregation, 36,0(X); deducted to the Levltes, 720. Asses, 01,000—half to soldiers, SO,rm; deducted to God, 61 ; half tc congregation, .30,500; deducted to the Levltes, 610. Persons, 32,000—half to soldiers, 16,000. deducted to God, 32; half to congregation, 18,000; dodu.'tetl
The Reubenites and Gaditea NUMBERS XXXII. Sue /or an Inheritance. many as may be deemed necessary, while the rest of onr number shall remain at home to provide for the sustenance and secure the protection of our families and flocks (see on Joshua 4. 12, 13). 20-33. Moses said unto them. If ye will do this thing—with sincerity and zeal, go before the Liord to war—The phrase was used in allusion to the order of march in which the tribes of Reuben and Gad Immediately preceded the ark (see on ch. 12. 10-77), or to the passage over the Jordan, in which the ark stood in mid-channel, while all the tribes marched by in succession (Joshua 3. 4), of course including those of Reuben and Gad, so that, literally, they passed over be/ore the Lord and before the rest of Israel (Joshua 4. 13). Perhaps, howevei', the phrase Is used merely In a general sense to denote their marching on an expedition, the purpose of which was blessed with the presence and destined to promote the glory of God. The displeasure which Moses liad felt on the first mention of their proposal had disappeared on the strength of their solemn assurances. But a lurking suspicion of their motives seems still to have been lingering in his mind—he continued to speak to them in an admonitory strain; and concluded by warning them that in case of their failing to redeem their i)ledge, the judgments of an offended God would assuredly fall upon them. This emphatic caution against such an eventuality throwj a strong doubt on the honesty of their first Intentions; and yet, whether through the opposing attitude or the strong invectives of Moses they had been brought to a better state of mind, tlieir final reply showed that now all was right. 26-32. concerning tlkem Moses commanded —The arrangement itself, as well as the express terms on which he assented to it, was announced ly the leader to the public authorities—i. e., the pastoral country the two tribes had desired was to be granted them on condition of their lending their aid to their brethren in the approaching Invasion of Canaan. If they refused, or faikd to perform their promise, those possessions should be forfeited, and themselves compelled to go across the Jordan, and fight for a settlement like the rest of their brethren. 33. half tlie tribe of Manasseh—It is nowhere explained in the record how they were incorporated with the two tribes, or what broke this great tribe Into two parts, of which one was left to follow the fortunes of its brethren in the settled life of the western hills, while the other was allowed to wander as a' nomadic tribe over the pasture lands of Gilead and Bashan. They are not mentioned as accompanying Reuben and Gad in their application to Moses, neither were they Included in his first directions to the Levites, 320. 4:8-54. Officers said, There lacketh not one of us—A victory so signal, and the glory of which was untarnished by the loss of a single Israelitish soldier, was an astonishing miracle, and so clearly betokening the direct interposition of Heaven, might well awaken tlie liveliest feelings of grateful acknowledgment to God (Psalm 44. 2, 3). The oblation they brought for the Lord "was partly an atonement" or reparation for their error (v. 14-16), for it could not possess any expiatory virtue, and partly a tribute of gratitude for the stupendous service rendered them. It consisted of the "spoil," which, being the acquisition of individual valour, was not divided like the "prey," or live stock, each soldier retaining it in lieu of pay; it was offered by the "captains" alone, whose pious feelings were evinced by the dedication of the spoil which fell to their share. There were jewels to the amount of 16,750 shekels, equal to £87,869 16s. 5d. sterling.
CHAPTER XXXII.
Ver. 1^. The Reubenites and G.\dites sue fok an Inheritance. 1. The land of Jaier and the lanil of Gllead—A complete conquest had been made of the country east of the Jordan, comprising "the land of Jazer," which formed the southern <iistrict between the Arnon and Jabbok; "the land of Gilead," the middle region between the Jabbok and Jarmouk, or Hieromax, including Bashan, which lay on the north of that river. The whole of this region is now called the Belka. It has always been famous for Its rich and extensive pastures, and it is still the favourite resort of the Bedouin sliepherds, who frequently contend for securing to their immense flocks the benefit of its luxuriant vegetation. In the camp of ancient Israel, Reuben and Gad were pre-eminently pastoral; and as these two tribes, being placed under the same standard, had frequent opportunities of conversing and arranging about their common concerns, they united in preferring a request that the transjordanic region, so well suited to the habits of a pastoral people, might be assigned to them. 6-19. Moses said imto the children of Gad and the clilldren of Reitben, Sliall
brethren go to war, and sliall ye sit here—Til el r language was ambiguous—and Moses, suspicious that this proposal was an act of unbelief—a scheme of selfpolicy and Indolence to escape the perils of w.arfare and live in ease and safety, addressed to them a reproachful and passionate remonstrance. Whether they had really meditated such a withdrawal from all share In the war of invasion, or the effect of their leader's expostulation was to drive them from their original purpose, they now. In answer to his impressive appeal, declared it to be their sincere Intention to co-operate with their brethren : but.
(v. 25); but a,s they also were a people addicted to pastoral pursuits, and possessed as Immense flocks as the other two, Moses Invited the half of them to remain, in consequence, probably, of finding that this region was more than sufficient for the pastoral wants of the others, ancl gave them the preference, as some have conjectured, for tlielr valorous conduct in the contests with tlie Amorltes
If so, mey ought to have been more explicit at first. 16. they came near—The narrative gives a picturesque deBcrlptlon of this scene. The suppliants had shrunk back, dreading froA the undisguised emotions of their leader, that their request would be refused. But, perceiving, from the tenor of his discourse, that his objection was grounded only on the supposition that they would not cross the Jordan to assist their brethren, they became em- (cf. V. 39. with Joshua 17. 1). 34-30. tlie children of Gad built—(see on v. 18)—Dlb6n, Identified with Dheban, now in ruins, an hour's distance from the .\rnon (Mojeb). Atarotli (crowns)—there are several towns so called in Scripture, but this one in the tribe of Gad has not been identified. Aroer, now Arair, standing on a precipice on the nortli bank of the Arnon. 3.^. Atroth, Shophan, or Zaplion—(Joshua 13. 27.) Jaazer, near a famed fountain, Aln Hazier, the waters o{ whlcli finw into Wady .Seliaib, about 15 miles from Hesbon. Beth-uimrali, now Nlmrin ; Heslibon, now Heslian; Elealeli (the high), now Elaal boldened to approach him with assurances of their goodwill. We wtU bnlld sheep-folds here for onr cattle, and cities for our little ones i.e., rebuild, repair. It would have been Impossible within two months to found new cities, or even to reconstruct those which had been razed to the ground. Those of the Amorltes were not absolutely demolished, and they probably consisted only of mud-built, or dry-stone walls. 17. and onr little ones shall dwell in the fenced cities, becanse of the InliabItants of the land—There was good policy in leaving a rJfllclent force to protect the conquered region, lest the enemy should attempt reprisals; and as only 40,0fX) of the Kirjathaim (the douljle city); Nebo, now Neba, near tli« mountain of that name; Baal-meon, now Myoun, In ruins, where was a temple of Baal (Joshua 13. 17; .leremlah 4>!.
2!) ; Shibmah, or Shebam (v. 2) ; near Ileshbon, famous for vines (Isaiali 16. 9, 10; Jeremiah 48. 32). tlielr name* being cliangcd—eitlier because it was the general custom of conqu(!rors to do so; or, ratlier, because from Ilie prohiljition to mention the names of other gods (Exodus 2 ;.
' Reubenites and the Gadltes, and a half of Manasseh, passed over the Jordan (Joshua 4. 13), tliere was left for the security of the new possessions 70,580 men, besides women and children under 20 years fcf. ch. 20. 17). We will go anned—i. e., all of us in a collective body, or as 13^, as Neiio and Baal were, it was expedient on the fir.si settlement of the Israelites to ol)literate all remembrance of those iilols. (See on Joshua 13. 17-2t).) 39. Gilead—now Jelud. 41. Havoth-Jair— i. f., tent-villages. Jair, who 117
Two and Forty Journeys of tlie l.iradites Is'UMBERS XXXIII. //;o»> Egypt to Situiu capturp<l them, was a deseemlaut of Manasseh on the lliotber's side (1 Chroiiiclos 1. Lll, I'i). 41. IVobali—also a cUstinguished person counecteti with the eastern branch at Ain-IIadcra (ch. 11. 35). Kadesh or Kadesh-barnea. is supposed to be the great valley of the Ghor, and the city Kadesh to have been situated on the border of this valley [Burckhakdt, Robinson]. But as there are no less than 01' this iribe. CHAPTER XXXIII. eUjiiteen stations inserted between Hazeroth and Kadesh, and only eleven days were spent in performing that journey (Deuteronomy 1. 2), it is evident that the intermediate stations here recorded belong to another and totally dif Terent visit to Kadesh. The first was when they left Sinai in the second month (ch. 1. 11; ch. 13. 20), and were in Kadesh in August (Deuteronomy 1. 45), and " abode ninny days" in it, and murmuring at the report of the spies, were commanded to return into the desert "by the way of tilt Red Sea." The arrival at Kadesh, mentioned in this catalogue, corresponds to liie scrond sojourn at that place, being ther.vi month, or April'ich. 20. 1). Between the two visits there intervened a period of thirty-eight years, during which they wandered hither and tWther through all the region of El-Tili (wanderings), often returning to the same spots as the pastoral necessities of their flocks required ; and there is the strongest reason lot believing that the stations named between Hazeroth (v. 8), and Kadesh {v. 30), belong to the long interval of wander* ing. No certainty has yet been attained in ascertaining the locale of many of these stations, and there must have been more than what are recorded; for it is probable that those only are noted where they remained some time, where the tabernacle was pitched, and where Moses and Ver. 1-15. Two and P'orty Journeys op the Israelites—FKOM Egypt to 8inai. 1. Tliese are tUe Jourueys of tSie cIiildrcM of Israel—This <liapter maybe said to form the winding-up of tlie liistory of the travels of the Israelites through the wilderness; for the three following chapters relate to matters connected with the cKciipatii/n and division of the pi'oniised land. As severe;! a|ip MroiildiscrepancifS will be discovered on comparing llie records here given of the journeyings from Sinai, wilh tlie detailed accounts of the events narrated in tlie book of Exodus, and the occasional notices of places that are found in that of Deuteronomy, it is probable that this itinerary comprises a list of the mo.H important stations only in their journeys—those where they formed prolonged encampments, and whence they dispersed their Tlocks and herds to pasture on the adjacent plains till the surrounding herbage was exhausted. The catalogue extends from their departure out of Egypt to their arrival on the plains of Jloab. went fortU ivitli tlieir armies
!. e., a vast multitude marshalled in separate companies, but regular order. 3. Moses wrote tlicir goings oiit accortliiig to tlieir journeys by tUe commandment of tlie Lord—The wisdom of tills Divine order is seen in the Iraijortance of the end to which it was subservient—viz., partljto establish the truth of the history, partly to preserve a memorial of Goil's marvellous interpositions on behalf of Israel, and partly to confirm their faith in the prospect of the difficult enterprise on which they were entering, the invasion of Canaan. 3. Rameses—generally identified with Herotipolis, now the modern Abu-Keisheid (see on Exodus 12. 37), which was probably the captjie elders encamped, the people being scattered for pasture in various directions. From Ezlon-geber, for in- .stance, which stood at the head of the gulf of Akaba, to Kadesh, could not be much less than the whole length of the great valley of the Ghor, a distance of not less than 100 miles, whatever might be the exact situation of Kadesh ; and, of course, there must have been several intervening stations, though none are mentioned. The incidents and stages of the rest of the journey to the plains of Moab are sufliciently explicit from the preceding chapters. Rltlima—the place of the broom, a st Atiou possibly in some wady extending westward of the Glior (ch. 10. 40). Rlmmon-Parez, or Rimmon—a city of Jnda and Simeon (Joshua 15. 32), Libnah; so called from its white poplars (Joshua 10. 29), or, as some think, a white hill between Kadesh and Gaza (Joshua 10. 29), Rissah (Elarish), mount Shapher (Cassius), Moseroth, adjacent to mount Hor, in Wady Mousa. Ezlon-geber, near Akaba, a seaport on the western shore of the Elanitic gulf; Wilderness of Zin, on the east side of the peninsula of Sinai; Punon, in the rocky ravines of mount Hor, and famous for the mines and quarries in its vicinity, as well as for Its fruit trees, now Tafyle, on the border of Edom Abarim, a ridge of ragged hills, north-west of the Aruot. —the part called Nebo was one of its highest peaks—oppoital of Goshen, and, by direction of Moses, the place of general rendezvous previous to their departure. 4. upon their gods—used either according to Scripture phraseology to denote their rulers, the first-born of the king and his prirfces, or the idolatrous objects of Egyptian worship. 5. pilc Jitd in Siiccotlt— i. p., booths—a place of no note except as a temporary halting-place, at Birketol-tladji, the Pilgrim's Pool. [Calmet.] 0. Ctliam—edge, or border of all that part of Arabia I'etnea which lay contiguous to lSypt. J'l'"^ "'fis known by the general name of Shur. 7. Pi-hiUa-rotI», Raal-ZepUon, and MIgdol—(see on Kxodus IJ. 1-1.) 8. Marali—thought tobe Aiii Ilowarali, both from its position and the time (three days) it would take them with their children and flocks to march from tlie water of Ayun Musa to that spot. 9. £llm—supposed to be Wady Ghurundel (see on Exodus 15. 27.) 10. Ene.iniped by tlie Red Sea—The road from Wady Ghurundel leads into the interior, in consequence of a high continuous ridge which excludes all view of the sea. At the mouth of Wady-et-Tayibeh, after about three days' march, it opens again on a plain along the margin of the lied Sea. The minute accuracy of the Scripture narrative, In corresponding so exactly with the geographical filatures of this region, is remarkably shown in describing the Israelites as proceeding by the only practlcabio route that could be taken. This plain, where tliey encamped, was the Desert of Sin (see on K.xodus 10. 1.) 1^-14. DopltUali, Almsli, and Keplildlm—these three stations, in the great valleys of El Sheikh and Feirun, would be equivalent to four days' journey foisu(th a host. Ilephidim lE.xodus 17. 0), was In Horeb, tlie l)urnt region—a generic name for a hot, mountainous country. 15. IVilficrness of Slnal—The Wady Er-naheh. site Jericho. (See on Deuteronomy 10. 6.) 50-53. A'c sliall drive out all tlte inhabitants of tlic land from before yon—not, however, by expulsion, but extermination (Deuteronomy 7. 1). destroy all titeir pictures—obelisks for idolatrous worship (see on IjCviticus 26. 1). nnd destroy all tlieir molten images—by metonymy for all their groves and altars, and materials of worship on the topa of hills. 54. ye shall divide the land by lot—tlie p.artlcular locality of each tribe was to be determined In this manner, while a Unii was to be used in measnring the proportion (Joshna 18. 10; Psalm 16. 5, 61. 55. bnt If ye will not drive ont the Inhabitants of the land from before you—No associations were to be formed with the inhabitants; otherwise, " if let remain, they will be pi icks in your eyes, and thorns in your sides" i. e., they would prove troublesome and dangerous neighbours, enticing to Idolatry, and consequently depriving j'ou of the Divine favour and blessing. The negle<'t of the counsel ngat'ist union with the idolatrous inhabitants became fatal to them. This earnest admonition given to the Israelites in their peculiar circumstances conveys a salutary lessoi to us to allow no lurking habits of sin to remain In us. That spiritual enemy must be eradicated from our nature, otherwise it will be ruinous to our present peace auU future salvation.
10-50. From Sinai to Kaoesii and Plains of Moah. lfi-37. Klbrotli-IIallanvah (the graves of lust, see on ch. 11. i-Hl)—The route, on breaking up the encampment at Sinai, led down Wady Sheikh, then crossing .lebel-et Tlh, which Intersected the peninsula, they descended into Wady Zaiaka, i)ilching successively at two brief, Ihongh memorable statio.is (Deuteronomy fl. 22), and encamjK'd at Ilazeroth (unwalled villages), supposed to bo 118
Borctei-t of the Land of Canaan. NUMBERS XXXIV, XXXV. The Blood Avcnyer.
CHAPTER XXXir. the other tribes on I be concjuest of Canaan, they were to be distributed throughout the land in certain cities ap-
Ver. 1-29, The J!oiti>KKs oy thic I.an!) of Canaax. projiriiittd to their use; and those cities were to be surrounded by e-ttensive sulmrbs. There is an apparent discrepancy betweeen ui. 4 and .5, with regard to the extent of these suburbs ; but the statements in the two x'crses refer to totally diflerent things—the one to the extent of the suburbs from the walls of the city, the other to the space of aUK) cubits from 'their e.xtremity. In point of
8. THis is tlie . . . laud of Canaan—Till' (Ic'liiils given in this chapter mark tlic f{<''if'i"'il linumliiry cil vlie liihcritauce of Isri»«l west m' ion\\\\\. Tlic [srielitcs never actually possessed nil tlie territory com prised within these boundaries, evn when it was most ext<'nded by the conquest.s .of David and Solomon. 3-5. Yoiiriiouth qnarter—The line wliU-h lifiunded it on the soutli is tlie most dif Hcult to tnicp. Accordins; to the hest liildical geographers, the leading points liorc defined are as follows: The south-west angle of the southern honndaiy should be where the wilderness of Zin touches the border of Edom, so that tlie southern Ijoumlary slfould extend eastward froni the extremity of the Dead Sea, wind around the precipitous ridf;e of Akrab.hini 'scorpions , tliought to fact, there w;\;i an extent of ground, amounting to 8l;t)U cu '>its, measured from the wall of the city. One thou.sand were most probably occupied with out-houses for the accommodation of shepherds and other .servants, with gardens, vineyards, oroliveyards. .Vnd these which were portioaed out to different families (I Chronicles 6. 00) might be sold by one Levite to another, but not to any individual of another tribe (Jeremiah .32.7.) The bther two thousand cubits remained a common for the pasturing of cattle (Leviticus 2'). .il) and, ccmsidering their numl>e the high and difiicnU. Pass of Safeh, which crosses the stream that flows from the soutli into the Jordan— i. ^>., the great valley of ; he Araliah, reachiud from tlie Dead to the Red Sea. river of Bgj-pt-the ancient brook Silior, the Rhlnocolura of the (Trcelvs,.a little to tlu' south of KlArish, where this waciy <iently descends Inwards the Mediterranean f.Iosluiu IS. o. ) 6. Ttwwestern bor Oer— There is no uncerlaiiily aliout this liouiidary. ;is if is universally allowed to l>e the Mediterranean, wliich is called "the great sea" in comparison with the small inland seas or lakes known to tlie Hebrews. 1-i>. N<>i-«!i border— The principal difficulty in understanding the description here arises from what oui*lrans Iators liavc called mount Hor. The Hebrew words, however, IIor-ha-Hor. pro(>erly signify "the mountain of the mountain ' — " the hi;;h double mountain,'" wliich, from the situation, can mean nothing else than the mountain Amana (Song 4. 8), a member of the great fj Cbanon range (.Joshua 18. .5.) Entrance of Ilamatit—The northern plain between those mountain ranges, now the valley of Kalbeck (see on ch. ber, that space would be fully required.
Cjties ok REli'UOE. Tliere sitall be six cities for refuge ^vhlcli ye shall appoint for tlie manslaj er—The establishment of those privileged sanctuaries amongst ^the cities of the Levites is probably trsvceable to the idea, that they would be the most suitable and impartial ju;lf::es—that their presence and counsels might calm or restrain the stormy passions of the blood avenger—and that, from their being invested with the sacred character, they might be tj'pes of Christ, in whom sinners find a refuge from the destroyer (see Deuteronomy 4. 4.'!; Joshua 20.
S). Tlie cities whicli ye sha ll giTe .sliall be of the po8« ses-sioii of the children of Israel—The burden of furnishing those places for the residence and support of the Levitical order was to fall in equitable proportions upon the dill'erent tribes (.see ch. 88. .51; Joshua 20. 7).
9-84. The Bi.ooD Avenger. That the slayer may flee, whicli killeth any person at unawares—The practice of Goelism— (. e., of the nearest relation of an individual who was killed being bound to demand satisfaction from the author of his death, existed from a very remote antiquity (Genesis 4. 14 ; '27. 4.5). It seems to have been an established usage in the age of Moses; and although in a rude and imperfect state of society, it is a natural and intelligible principle of criminal jurisprudence, it is liable to many great abuses ; the chief of the evils inseparable from it are, that the kinsman, who is bound in duty and honour to execute Justice, will often be precipitate-
13. 21-21.) Zedatl—identified as the present Sudu<l (E/.ekiel
17. 15.) Ziphron (sweet odour); Hazar-enan (village of foimtains); but the places are unknown. "An imaginary line from mount Cassius, on the coast along the northern base of li Cbanon to the entering into the Dekaa (Valley of Ijtjbanon) at the Kamosa Ilermel," niusi be regarded as the frontier that is meant. [Vax be Vej.de. | 10-ia. East border-This is very clearly defined. Shepliam and Riblah, which were in the valley of Lebanon, are mentioned as the boundary line, which commenced a little higher than the sources of the .Jordan. Ain is supposed to be the source of that river ; and thence the eastern boundary extended along the .Ionian, the sea of Chinnereth (Lake of Tiberias}—the Jordan ; and again terminated at the Dead Sea. The line being drawn on tlie east of the river anil the seas, included those waters within the territory of the western tribes. The two tribes and tlie half «ril>e have received their inlieritanee on tbis side .Tordan— The conquered territories of Sihon and Og, lying between the Arnon and mount Herinon, were allotted la them— that of Reuben in the most southerly part. Gad north of little disposed, in the heat of passion, or under the im-
of revenge, to examine into the circumstances of the case, to di.scriminate between the premeditated purpose of the assassin and the misfortune of the unintentional homicide. Moreover, it had a tendency, not only to foster a vindictive spirit, but In case of the Goel being unsuccessful in finding his victim, to transmit animosities and feuds against his descendants from one generation to another. This is exemplified among the Arabs in the present day. Should an Arab of one tribe happen to kill one of another tribe, there is " blood" between the it, and the half Manasseh in the nortliermiiost portion. 16-29. names of llic men ivlio shall div ide lite land— This appointment by the Lord before the passage of the Jordan tended not only to animate the Israelites' faith in the certainty of the ctmquest, but to prevent all subsequent dispute and discontent, which might have been dangerous in presence of the natives. The nominees were ten princes for the nine and a half tribes, one of tliem beiilg selected from the western section of Manasseh, and all subordinate to the great military and ecclesiastical chiefs, Joshua and Eleazar. The nairies are mentioned in the exact order in which the tribes obtained i)o.s.session of the land, and according to brotherly connection. tribes, and the stain can only be wiped off by the death of some individual of the tribe with which the offence originated. Sometimes the penalty is commuted by the p.ayment of a stipulated number of sheep or camels. But such an equivalent, though offered, is as often refused, and blood has to be repaid only by blood. This practice of Goelism obtained among the Hebrews to such an extent that it was not perhaps expedient to abolish it; and Moses, while sanctioning its continuance, was directed, by Divine authority, to make some special regulations, which tended both to prevent the unhappy consequences of sudden and personal vengeance, and, at the same time, to atiord an accused person time and means of proving his innocence. This was the humane and equitable end contemplated in the institution of cities of refuge. There were to be six of these legalized a.syla, three on the east of Jordan, both because the territory there was equal in length, though not in breadth, to Canaan, and because It might be more convenient for some to take refuge across the border. They were appointed for the benefit, not of CHAPTER XXXV.
Ver. 1-5. Eight akd Forty CrTiF..s Oiven to the LtcV1TE.S. a. Give onto the Invites of tl»c inlieritane« of their possessions . . . cities to dwell in—As the Levites were to have no territorial domain allocated to them like
Moses' Speech at the End DEUTERONOMY I. of the Fortieth Tear. of Gilead—Being the tribal governors In Manasseh, they consulted Moses on a case that afl'ected the public honour and interests of their tribe. It related once more to the daughters of Zelophehad. formerly they had applied, at their own instance, to oe recognized, for want of heirs male in their family, as entitled to inherit their father's property ; now the application was made on behalf of the tribe to which they belonged—that steps might be taken to prevent the alienation of their patrimony by their alliance with husbands of another tribe. The unrestricted marriages of daughters in such circumstances threatened seriously to aflect the tenure of land in Israel, as their inheritance would go to their children, who, by the father's side, would belong to another tribe, and thus lead, through a compiicawCn interests and the confusion of families, to an "vU for wnica even the jubilee could not aflord a remedy. (See on Leviticus 2.5. 13.) 5-12. Moses commanded the children of Israel according to the word of the liord—The plea appeared just and reasonable; and, aceordinslv an enactment was made by which the daughters of Zelophehad, while left to the free choice of their husbands, were restricted to marry not only within their own tribe, but within thefamily of their father's tribe —i. e.,one of their cousins. This restriction, however, was imposed only on those who were heiresses. The law was not applicable to daughters iu difi'orenl civoumslances (1 Chronicles 23.22) — for they might marry into another tribe ; but if they did so, they were liable to forfeit their patrimonial inheritance, whieli, on the death of their father or brothers, went to the nearest of the family kinsmen. Here was an instance of piogreiisive legislation (see also Exodus ch. 18. 27) in Israel, the enactments made being suggested by circumstances ; but it is deserving of special notice that those additions to, or modifications of, the law were confined to civil allairs ; while the slightest change was inadmissible In the laws relating to worship or tlie maintenance of religion. 13. Tlicse coumtandments are . . . and the juilgments whieli tlie Lord commanded by tlie hand of DIoses unto tlie children of Israel in the plains of Moab—The Israelitisli encampment was on an extensive plateau, north of the Arnon, and which, though wrested from the Moaliites by Sihon and Og, still retained the name of its original possessors. The particular site, as indicated by tlie words "Jordan near Jericho," is now called Kl-Koura—a large plain lying not far from Nebo, between the Arnon and a small tributary stream, the Wale. [Buuckhardt.] It was a desert plain on the eastern bank, and marked only by groves of the wild, thorny acacia tree. the native Israelites only, t)ut of all resident strangers. 16-21. If he smite klm witli an ^istmment of Iron so that Ue die, &e.—Various cases are bere enumerated, in vhich the Goel or a\fcnger was at liberty to take tne life or ine murderer, ana every one ol tnem proves a premeoitated purpose. il'i-^S. But if lie tbrust him suddenly, witliout enmity, or Uave cast upon liim any tiling witliout laying of wait, &c.--'Under the excitement of a sudden provocation, or violent passion, an injury might be inflicted issuing in death ; and for a person who had thus undesignedly committed slaughter, the Levitical cities ofl"ered the benefit ol fun protection. Once having reached the nearest, :cr on'^ or other of tHem was Within a day's journey aii narts of the iaua. h'^ was secure. But he had to ' obide iu it." His oonfinement within its walls was a w)«e and salutary rule, designed to show the sanctity of human blood m God's siahl, as weil as to protect the manslayer himself, whose presence and intercourse in society might have provoked the nassions of deceased's relatives. But the period of his release from this confinement was not until the death of the high priest. " That was a season of public affliction, when private sorrows were sunk or overlooked under a sense of the national calamity, and when the death of so eminent) a servant of God naturally led all to serious consideration about their own mortality. The moment, however, that the refugee broke through the restraints of his confinement, and ventured beyond the precincts of the asylum, he forfeited the privilege, and, if he was discovered by his pursuer, might be slain with impunity. 39-34. These things shall he for a statute of judgment unto you throughout your generations—The law of the blood avenger, as thus established by Divine authority, was a vast improvement on the ancient practice of Goelism. By the appointment of cities of refuge, the manslayer was saved, in the mean time, from the blind and impetuous fury of vindictive relatives; but he might be tried by the local court, and, if proved guilty on suflftcient evidence, condemned and punished as a murderer, without the possibility of deliverance by any pecuniary satisfaction. The enactment of Moses, which was an adaptation to the character and usages of the Hebrew people, secured the douljle a<lvantage of promoting the ends both of humanity and of justice. *
CHAPTER XXXVI.
Ver. 1-13. The Inconvenience of the Inheritance OF Daughters. 1. Tlie chief fathers of the families
THE FIFTH BOOK OF MOSES, CALLED
DEUTERONOMY. CHAPTER I. mountains where Israel was encamped, was a part of th« great de.sci t plain, little more Inviting than the desert of Arabia. 'I'he locale is indicated by the names of the most prominent r.laces around it. .Some of these places are unknown to us. The llebr(?w word.Suph, red (for.tcw, which our translators have inserted, is not In the original, and Ver. 1-16. Moses' Speech at the End of the Fortieth Year. 1. These be the words whldi Moses pake unto all Israel—The mental condition of the people generally In that infantine age of the church, and the greater number of them being of young or lender years, rendered it expedient to repeat the laws and coun-
Moses was now farther from the Ucd Sea than ever), probably meant a i;lace noted lor its reikis (Numbers 21. 11). Tophel— '.,':. ul iiied as Talyle or Tal'eilah, lying between sels which God had given ; and, accordingly to luniisli a recapitulation of the leading branches of their luith and duty was amongst the last public services wliicli Moses rendered to Israel. The scene of their delivery was on the plains of Moab, where the encainpment was pitched "on this side Jordan," or, as the Hebrew word may be rendered, " on the bank of the Jordan." In tlie wilderness. In the plain—the Arabah, a desert plain, or steppe, extended the whole way from the Ued Sea north to the 8ea of Tiberias. While the high table lands of Moab were "cultivated fields," the Jordan valley, at the foot of the 120 l!o7,rah and Kciak. lla/.erotli is a diliercnt place from that at which the Israelites (!ncunipcd alter leaving "the desert of Sinai." !4. There are eleven days' Jnurnry from Iloreb—Distances are computed in the East still by the hours or days occupied by the journey. A day's Journey on fool is about t wenty miles—on camels, at Hie rale of three miles an hour, thirty miles—and by caravans, about twt'iity-fivo miles. But the Israelttes, with children and llocks, would move at a slow rate Tho length of the Ohor from Ezion-geber to Kadush is lOU
Speech at the End DEUTEROJsOMY II. of the Fortieth Year the Arabs El Tih, " the wandering." It is a dreary waste of rock and of calcareous soil covered with black sharp miles. The days here mentioned were not necessarily successive days [Robinson], for the journey can be made flints; all travellers, from a feeling of its complete isolation ffom the world, describe it as a great and terrible wilderness. /J!J-33. ye came and said, we will send men before us and search out the land—The proposal to despatch spies emanated from the people through unbelief; but Moses, believing them sincere, gave his cordia. assent to this measure, and God on being consulted permitted them to follow the suggestion (see on Numbeis
In a mucli shorter period. Cut tliis mention of the time was made to show that the great number of years spent
In travelliiig from Horeb to the plain of Moab was not owing to the length of the way, but to a very different eause, viz., banishment for their apostasy and frequent rebellions. Mount Seir—the mountainous country of Edom. 3-8. In tUe fortieth year . . . Moses spake unto the children of Israel, &c.—This Impressive discourse, In which Moses reviewed all that God had done for His people, was delivered about a month before his death, and after peace and tranquillity had been restored by the complete conquest of Sihon and Og. Ashtaroth— tlie royal residence of Og, so called from Astarte (tlie moon)- the tutelary goddess of the Syrians, and he was slain at Edrei—now Edhra, the ruins of which are fourteen miles In circumference [Burckhardt]; its general breadth is about two leagues. 5. on this side Jordan, in the land of Moab, began Moses to declare this law—declare, t. e., explain this law. He follows the same metliod here tliat he elsewhere observes, viz., that of first enumerating the marvellous doings of God in behalf of His people, and reminding them what an unworthy requital they had made for all His kindness—then he rehearses the law and its various precepts. 6. the Lord our God spake unto us In Iloreb, saying, \~e have dwelt long enougli in this mount—Horeb was the general name of a mountainous district lit., "the parched or burnt region," whereas
13. 1, 2). Tlie issue proved disastrous to them', only through their own sin and folly, tlie cities are great, and walled up to heaven—an Oriental metaphor, meaning very high. The Arab marauders roam about on horseback, and hence the walls of St. (latherine's monastery on Sinai are so lofty that travellers are drawn up by a pulley in a basket. Anakims—(see on Numbers 13. 33). The honest and uncompromising language of Moses in reminding the Israelites of their perverse conduct and outrageous rebellion at the report of tlie treacherous and faint-hearted scouts, affords a strong evidence of the truth of this history as well as of the Uiviue authority of his mission. There was great rca.son for his dwelling on this dark passage in their history, as i t was their unbelief that excluded them from the privilege of entering the promised land (Hel)rews 3.19); and that unbelief was a marvellous exliibition of human perversity, considering the miracles which God had wrought in their favour, especially in the daily manil'estalions they had of His presence among them as their leader and protector. 34-36. The Lord heard tl»e voice of your %vor«ls and was wroth—In consequence of this aggravated olJ'ence—unbelief followed by open rebellion, the Israelites were doomed, in" the rigliteous judgment of God, to a life of wandering in that dreary wilderness, till the whole adult generation had disappeared by death. The only exceptions mentioned are Caleb, and Joshua who was to be Moses' successor. 37. Also the Lord was angry with me for your sakes—This statement 4ee»uto indicate that it was on this occasion Moses was condemned to sliare the fate of the people. But we know that it was several years afterwards that Moses betrayed an unhappy spirit of distrust at the waters of strife (Psalm 106. 32, 33). This verse must be considered therefore as a parenthesis. 39. Your cliildren
Sin.Ti was the name appropriated to a particular peak.
.4 bout a year had been spent among the recesses of that wild solitude, in laying the foundation, under the immediate direction of God, of a new and peculiar community, as to its social, political, and, above all, religious character; and when Ihis purpose had been accomplished, they were ordered to break up their encampment in Horelj. The command given them was to march straight to Canaan, and possess it. 8. tlie land is before you lit., Defore your faces—it is accessible—there is no impediment to your occupation. Theorderof thejourneyas indicated by the places mentioned would have led to a course of invasion, the opposite of what was eventually followed, viz., from the sea-coast eastward—instead of from the Jordan westward (see on Numbers 20. 1). tlie mount of the Amorites—the hilly tract lying next to Kadesh-barnea, in the iutli of Canaan, to the land of the Canaanites, and unto Lebanon—!, e., Phcenicia, the country of Sidon, and the coast of the Mediterranean—from the Philistines to Lebanon. The name Canaanite is often used synonymously with tliat of Phoenician. 9-18. I spake unto you at that time, saying, I am not able to bear you myself alone—a little before their arrival in Horeb. Moses addresses that new generation as the representatives of their fathers, in whose sight and hearing all the transactions he recounts took place. A reference is here made to the suggestion of Jethro (Exodus 18. 18), and in noticing his practical adoption of a plan by which the administration of justice was committed to a select number of subordinate officers, Moses, by a beautiful allusion to the patriarchal blessing, ascribed the necessity of that memorable change in the government to the vast increase of the population, ye are this day as the stars . . . for multitude—This was neither an Oriental hyperbole, nor a mere empty boast, for Abraham was told (G(Miesis 15. 5, 6) to look to the stars, and though they oppear innumerable, yet those seen by the naked eye amount, in reality, to no more than 8010 in both hemispheres-sothat the Israelites already far exceeded that number, l)eingat the last census above 000,000. It was a seasonable memento, calculated to animate their faith in the accomplishment of other parts of the Divine promise. 19-ai. we went titrougli all that great and terrible wilderness—of I'aiiui, which Included the desert and mountainous space lying between the wilderness of Shur westward, or towards Egypt and mount .Seir, or the land of Edom eastwards; between the land of Canaan northwards, and the Red Sea southwards; and thus it appears to have comprehended really Ibe wilderness of Sin and Sinai [Fisi;.] It is called by . . . who in that day Iiad no knowledge between good and evil—all ancient versions read "to-day" instead of "that day;" and tlie sense is—"your children who now know," or "who know not as yet good or evil;" as the children had not been partakers of the sinful outbreak, they were spared to obtain the privilege which their unbelieving parents had forfeited. God's ways are not aa man's ways. 40-45. Turn you and take your journey into the wildei-ness by the Red Sea—This command they disregarded, and, determined in spite of the earnest remonstrances of Moses to force an onward passage, they attempted to cross the heights then occupied by the combined forces of the Ainori tes and Anialekites (cf. Numbers
14.43), but were repulsed witli great loss.. People often experience distress even while in the w.ay of duty. But how different their condition who suffer in situations where God is with them from the feelings of those who are conscious that they are in a position directly opposed to the Divine will ! The Israelites were grieved when they found themselves involved in difficulties and perils; but their sorrow arose not from a sense of the guilt, so much as the sad effects of their perverse conduct; and as, "though they wept," they were not true penitents, the Lord would not hearken to their voice, nor give ear unto them. 40. So ye abode at Kadesli many days—That place h.'id been the site of their encampmi nt during the absence of the spies, which lasted forty days, and it is supposed from this verse that they prolonged their stay there after their defeat for a similar period.
CirAPTER 11.
Ver. 1-37. TiiK Stohy is Continued. I. Then we turned and took our journey Into the wilderness by The Slory is Continued. DEUTERONOMY III. Sihon (he Amoi-ite to be Subdued, the way of tlic Red Sea. After their unsuccessful attack upon the Canaanites, the Israelities broke up their encampment at Kadesli, and journeying soutliwanl over the west desert of Tih, as well as through the greati valley of the Ghor and Arabah, they extended their removals as for as the gulf of Akaba. we compassed moiiiit Selr many days—lu these few words Moses comprised the whole of that wandering nomadic life which they passed during 38 years, shifting from place to place, and regulating their stations by the prospect of pasturage and water. Within the interval they went northward a second time to Kadesh, but being refused a passage through Edom, and opposed by the Canaanites and Amalekites, and Moses alluded to these circumstances to encourage his countrymen to believe that God would much more enable them toexpel the wicked and accursed Canaanites. At that time, however, the Moabites, having lost the greater part of their possessions through the usurpations of Sihon, were reduced to the small but fertile regi(m between the Zered and the Arnon. 13. Now rise «ip and get yon over the brook Zered—The southerji border of Moab, .^ercrf. (woody), now W.ady Ahsy, sep.arates the modern district of Kerak from Jebal, and, indeed, forms a natural division of the country between the north and south. Ar, called in later times Rabbah, was the capital of Moab, and situated 25 miles south of the Arnon on the banks of a small but shady stream, the Beni-IIiimed. It thej' again had no alternative but to traverse once more the great Arabah southwards to the Red Sea, where turning to the left, and crossing the long, lofty mountain chain to the eastward of Ezion-geber (Numbers 21. 4, o), they issued into the great and elevated plains, which are is here mentioned as representative of the country dependent on it,—a rich and well-cultivated country, as appears from the numerous ruins of cities, as well as from the traces of tillage still visible on the iields. IG. all the men of war are consnmed and dead from among the people—The outbreak at Kadesh on tlie false report of the spies had been the occasion of the fatal decree by which Go<l doomed the whole grown-up population to die in the wilderness; but that outbreak only fille<l up the measure of their iniquities. For that generation, though not universally abandoned to heathenish and idolatrous practices, yet had all along displayed a fearflil amount of ungodliness in the desert, which this history only hints at obscurely , but which is expressly asserted elsewhere. (Ezekiel 20. 25, 26 ; Amos 5. 2.), 27 ; Acts 7. 42, 43.) 19-37. when thon comest nigh unto the children of Ammon, distress them not, nor medille with them—The Ammonites, being kindred to the Moabites, were, from regard to the memory of their common ancestor, to remain undisturbed by the Israelites. The territory of this people had been directly north of that of Moab, and extended as far as the Jabhok, having been taken by them from a number of small Canaanitish tribes, viz., the Zamzummins, a bullying, presumjituous band of giants, as their mime indicates; and the Avims, the aborigines of the district extending from Hazerim or Il.azeroth (El Hudhera)even u7ito Azzah (Gaza), but of which they had been dispossessed by the Caphtorlm (Philistines), who came out of Cajjhtor (li Ower Egypt), and settled in the western coast of Palestine. The limits of the Ammonites were now compressed; but they still possessed the mountainous region bey<md the Jabbok. (Joshua 11. 2.) What a strange insight does this parenthesis of four verses give'lnto the early history of Palestine 1 How many successive wars of conquest had swept over Its early state—what changes of dynasty amongst the Canaanitish tribes had taken place long prior to the tran.sactions recorded In this history ! 34. Rise ye up and pass over the river Arnon At its mouth, this stream is 82 feet wide and 4-deep—it Hows In a channel banked by perpendicular cliHs of sandstone. At the date of the Israelitlsh migration to the east of the .Jordan, the whole of the line ('ountry lying between the Atnon and the Jabbok, Including the mountainous tract of Ciilead, had lieen seized by the Amorites, wlio, being one of the nations doomed to deslnu'lion (see eh. 7.2; '20. 16), weie utterly exterminated, and their country fell by right of conquest Into the hamls of the Israelites. Moses, however, considering this doom as referring solely to the Amorlte possessions west of Jorlan, still traversed by the Syrian pilgrims in their way to Mecca, and appear to have followed northward nearly the same route, which is now taken by the Syrian ha<lji, along the western skirts of this great desert, near the mountains of Edom. [Robinson.] It was on entering these plains they received the command, " Ye have compassed this mountain (this hilly tract, now Jel>el Shera) long enough, turn ye northward." 4:. TUe cUildrtn of Esau wlilcit dwell 111 Seir sliall be afraid of yoii—The same people who had haughtily repelled the approach of the Israelites from the western frontier, were alarmed now that they had come round upon the weak side of their country. 5.. Sleddle not wHU tliem—!. e., " which dwell n Seir" (i: i.)—for there was another branch of Esau's posterity, viz., the Amalekites, who were to be fought against and destroyed (Genesis 36. 12; Exodus 17. 11; Deuteronomy 2o. 17). But the people of Edom were not to be injured, either In their persons or property. .-Vnd although the approach of so vast a nomadic horde as the Israelites naturally created apprehension, they were to take no advantage of the prevailing terror to compel the Edomites to accept whatever terms they imposed. They were merely to pass "through" or along their border, and to buy meat and water of them for money (v. 6). The people, kinder than their king, did sell them bread, meat, fruits, nnd water in their passage along their border (r. 2!)), in the satne manner as the Syrian caravan of Mecca is now Bupplied t)j' the people of the same mountains, who meet the pilgrims as at a fair or market on the hadji route. [RoniN.soN.] Although the Israelites still enjoyed a daily supply of the manna, there was no prohibition against their eating other lood when opportunity allbnled, but only they were not to cherisli an inordinate desire for it. Water is a scarce commoility, and is often paid for by travellers in those parts. It was the more incumbent on the Israelites to do so, as, liy the blessing of God, tliey possessed plenty of means to purchase, and tlie long-continued' experience of llie extraordinary goodness of God to them, should Inspire siich confidence in Jlim as would suppress the smallest thouglit of resorting to fraud or violence in supplyingtheir wants. 8-lS. we passed (liioiij;U the way of tlie plain—The Arabah orgri'at valley. From Elath (trees), (the Ailah of the Greeks and Uomaus); the site of it Is marked by extensive mounds of ruttlnsli. Ezion-geber, now Alcaba, both were within the territory of Edom; and after making a circuit of its .southeastern boundary, the Israelites reached the border of Moat) on the south-east of the Salt Sea. Tliey had been forliidden by Divine command to molest t)ie .Moabitcs in any way; .and this special honour wius conferred on tliat people not on their own account, for they were very wicked, but In virtue of their descent fl'oin Lot. (.See on .sent a pacific message to Sihon, requesting permission to go thiough his territories, wliich lay on tlie east of that river. It is always customary to send nu'sseiigers before to prepare the way; but the rejection of Moses' request by .Sihon, and his opjiosition to the ad\.\nce of the Israelites (Numbers 21. 2.'!; Judges 11. 26) drcnv down on himself, and Ills Amorlte subjects, the predicted doom in the first iiilched battlelleld with the Canaanites, and secured to Israel not only the possession of a line and pastoral count ly, l)ut, what was of more Importance to them, a free access to the Jordan on the east. cli.2.'i. 3.) Their territory comprised the fine country on the south, and partly on the north of the Arnon. They had won it by their arms from tlie original Inhabitants, the Emims, a nice, terrible, as their luunc; imports, for physical power and stature ((ii nesis II. rj). In like manner as the Edomites haif obtained their settlement by the overthrow of the original occupiiu's of .Seir, the Ilorlms (Oenesls 11.6), who were lrogIo(lyti:s, or dwellers In caves; CHAPTER III.
Ver. 1-21). CoNQUKST of On, Kinoop Basiian. 1. turned, and went up the way to UnHhnu—Bashan
Conquat of Og DEUTERONOMY IV, An Exhortation to Oledienet pastoral tribes of Reuben and Gad. It extended from the nortli l)ank of tlie Anion to the south half of mount Gilead—a small mountain ridge, now called Djelaad, about six or seven miles soutliof the Jabbok, and eight miles in length. The nortliern portion of Gilead, and the rich pasture lands of liashan—a large province, ccmsisting, with tlie exception of a few bleak and rocky spots, of strong and fertile soil—was assigned to tlie half trilieof Manasseli. Jair the sou of Mauasselt toolk all the country of Argob—The original inhabitants of the province north of Bashan, comprising sixty cities it-. 4j, not having been extirpated along witii Og, this people were afterwards brought into subjection by tlie enei'gy of Jair. This chief, of tlie tribe of Manasseli, in accordance with the pastoral habits of his people, called these ncvly-acquired towns by a name wliich signilles "Jair's Bedouin Villages of Tents." unto tiiis day—This remark must evidently have been introduced by E/.ra, or some of the pious men who arranged and collected the books of Moses. 15. I gave Gilead unto Macliir—It was only tlie half of Gilead (vs. 12. 18) which was given to tlie <U scend- (fruitful or flat), now El-Rottein, lr\y situated to the noi tli i»f CJilcad, and extended us far aS Ilernioii. It. was a rugged mountainous country, valuable however for its rich and luxuriant pastures. Og, kliii; of Basliau, came ontagniiistus—Witliout provocation, lie rushed to r.ttaek the Israelites; eitlitr disliking the presence of such dangerouK neighbours, or burning to avenge the overthrow of his friends and allies. 3. The Loril said, Fear not ; for I avIU deliver Iiiiu, ninl all Ills people, his land, into thy hand— His gigantic appearance, and the formidable array of forces he will bring to the field, need not discourage you ; for, belonging to a doomed race, he is destined to shave the fate of Sihon. 3-8, Argob was the capital of a district in Bashan of the same name, which, together with other 59 cities in the same i)rovince, were con.^plcuous for their lofty and fortified walls. It was a war of extermination—houses and cities were razed to the ground, all classes of people were put to the sword, and nothing was saved but the cattle, of which an immense amount fell as spoil into the hands of the conquerors. Thus, the two Amorite kings and the entire population of their dominions were extirpated, and the whole country east of the .Ionian—fiist upland downs from the torn-nt of the Anion on the south to that of tiie Jabbok on the nort'li ; next the high moi-.ntain tract of Gilead and liashan from the deep ravine of Jal)bok—became the possession of the Israelites. 9. Herimon—now Jebel-Ks-Shelck—the majestic hill on which the long and elevated range of Anti-Lebanon terminates; its summit and the ridges on its sides are almost constantly covered with snow. It is not so much one high mountain as a whole cluster of mountain peaks, the highest in Palestine. According to the survey taken by the English Government Engineers in ISJO, they were about iloTW leet al)ove the sea. Being a mountain chain, it is no wonder tliat it should have received dilt'erent names at dlli'erent points from the different tribes which lay along the base—all of them designating extraordinary height; Hermon, the aiits of Machir, who was now dead. 16. from Gilead— i. c, not the mountainous region, but tlie town Kamothgilead—even unto the river Arnon, half tike valley The word "valley" signifies a wady, either tilled witli water or dry, as the Anion is in summer, and thus tlie proper rendering of the passage will be—" even to the half or middle of the river Anion" (cf. Joshua 12. 2). This prudent arrangement of the boundaries was evidently made to prevent all disputes between tlie adjacent tribes about the exclusive riglit to the water. ',15. 1 jtray thee, let me go over and see the good land tliat is iieyoud
tliat goodly mountain, and Lebanon—The natural and very earnest wish of Moses to lie allowed to cross the Jordan was founded on the idea tliul the Divine threatening might be conditional and revertilile. "Tliat goodly mountain" is supposed by Jewisti writers to have pointed to the hill on which the temple was to be built (chapter 12.5; Exodus 15.2). But biblical scholars now, generally, render tlie words— "that goodly ii Kjuntain, even Lebanon," and consider it to be mentioned as typifying the beauty of Palestine, of whicli liillfc and mouu tains were so i)romineiit a feature, as. spealt sio more unto me of this matter i. c, my decree is unalierable. CHAPTER IV. lofty peak, "Sirion," or in an abbreviated form ".Sion" (ch. -1. -IS), the upraised "Slienir," the glittering breastplate of ice. 11. only Og king of Baslian remained of the remnant of giants lit., of Kephaim. He was not tlie last giant, but the only living remnant in the transjordanic country (Josliua 15. 14), of a certain gigantic race, supposed to be the most ancient inhabitants of Palestine, behold, his bedstead was a bedstead of iron—Although beds in the East are with the common people nothing
Ver. 1-13. An Exhortation TO Obedience. 1. lienrken, O Israel, unto the statutes and unto tiie judgments wlnicli I teacli you—By statutes were meant all ordinances respecting religion, and the rites of divine worship; and l3y judgments, all enactments relative to civil matters. The two embraced tiie whole law of God. 3. Ye siiall not add unto tlie word whicli I comitinnd youBy the introduction of any heathen superstition or forms of worship ditterent from those which I have appointed more than a simple mattrass, bedsteads are not unknown: they are in use amongst the great, who prefer them of. Iron or other metals, not only for strength and durability, but for the prevention of the troublesome insects which in warm climates commonly infest wood. Taking the cul)it at half a yard, tlie bedstead of Og would measure 13i feet, so that as beds are usually a little larger than the persons who occupy them, the stature of the Amorite king maybe estimated ataljout 11 or 12 feet; or he might have caused his bed to be made much larger than was necessary, as Alexander the Great did for each of his foot soldiers, to impress the Indians with an idea of the extraordinary strength and stature of his men. [Leclerc] But liow did Og's bedstead come to be in Rabbath, of the children of Ammon ? m answer to this question. It has been said, tliat Og had, on the eve of engagement, conveyed It to Ralibath for safety, or tliat Moses, after capturing it, may have sold it to the Ammonites, who had kept it as an antiquarian curiosity, till their capital was sacked in the time of David. This is a most unlikely supposition, and besides renders it necessary to consider the latter clause of this verso as an interpolation inserted long after the time of Moses. To avoid this, some eminent critics take the Hebrew word rendered "bedstead" to mean "coflfln." They think that the king of Bashan having been wounded In battle, fled to Rabbatti, where he died, and was burled ; hence the dimensions of his "coffin" are given. [Dathe, Ros.] lit. Thlg land which we po HseHM'd at that time, from A roer ... . gave I unto the Renbrnites and to the Gadlte»—The whole territory occupied by Sihon was parcelled out among the (ch. 12. 32; Numbers 15. 39; Matthew 15. 9). ncitlier shall ye diminish auglit from it—by the neglect or omission of any of the observances, however trivial or irksome, wliicli I have prescribed. The character and provisions of the ancient dispensation were adapted with divine wisdom to the Instruction of that infant state of the church. But it was only a temporary economy ; and although God here authorizes Moses to command that all its institutions should be honoured with unfailing observance, this did not prevent Him from commissioning otiier prophets to alter or abrogate them when the end of that dispensation was attained. 3, 4. Your eyes have seen wliat the Lord did because of Baal-peor . , , tlie Liord thy God Iiath destroyed them from among you —It appears tha t the pestilence and the sword of justice overtook only the guilty in that affair (Numbers 25.), while the rest of the people were spared. The allusion to that recent and appalling judgment was seasonably made as a powerful dissuasive against Idolatry, and the fact mentioned was calculated to make a deep impression on people who knew and felt the truth of it. 5, 6. this ia your wisdom and your understanding in the sight
A Particular Dissuasive against Idolatry. DEUTEEONOMY V. Commemoration of the Covenant in Horeb. of nations whlcH sliall hear all these statutes—Moses predicted that the faithful observance of tlic laws given them would raise their national character lor intelligence aud wisdom : and in point of fact it did do so; for although
Iron. A furnace of tljis kind is round, sometimes 30 feet deep, and requiring the highest intensity of heat. Such is the tremendous image chosen to represent the bondage and ainiction of the Israelites. [Rosenmuller.] to b« unto him a peoi.'le of Inheritance—His peculiar possession from age to age; and therefore for you to abandon his worship for that of idols, especially the gross and debasing system of idolatry that prevails among the Egyptians, would be the greatest folly—the blackest ingratitude. '.26, I call heaven and earth to witness against you—this solemn form of adjuration has been common in special circumstances amongst all people. It is used here figuratively, or as in other parts of Scripture where inanimate objects are called uj) as witnesses (ch. 32.1; Isaiah 1. 2). 28. there ye shall serve gods, the work of men's hands—The compulsory measures of their tyrannical conquerors would force them into idolatry, so that their choice would become their punishment. 30. in the latter days, if tliou turn to the Liord thy God—either towards the destined close of their captivities, when they evinced a returning spirit of repentance and faith, or in the age of Messiah, which is commonly called "the latter days," aud when the scattered tribes of Israel shall be converted to the gospel of Christ. The occurrence of this auspicious event will be the most illustrious proof of the truth of the promise made in i'. 31. 41-4:3. Then Moses severed three cities on tikis side Jordan—(See on Joshua 20.7,8.) 44^49. This is the law which Moses set before the children of Israel—This is a preface to the rehearsal of the law, which, with the addition of various explanatory circumstances, the following chapters contain. 46. Beth-peor— i. p., house or temple of I'eor. It tlie heathen world generally ridiculed the Hebrews for what they considered a foolish and absurd exclusivencss, some of the most eminent philosophers expressed t!ie highest admiration of the fundamental principle in the Jewish religion—the unity of God; and tlieir legislators borrowed some laws from tiie constitution of tlie Hebrews. 7-9. what nation is there so great—Hnre lie represents their privileges and their duty in such signitieant and comprehensive terms, as were peculiarly calculated to arrest their attention and engage their interest. The former, their national advantages, are described (vs.
7, 8), and they were twofold :—1. God's readiness to hear and aid them at all times; and 2. the excellence of tliat religion In which they were instructed, set torth in the "statutes and judgments so righteous" which the law of Moses contained. Their duty corresponding to these pre-eminent advantages as a people, was also twofold :
1. their own faithful obedience to that law; and 2. their obligation to imbue the minds of the young and rising generation with similar sentiments of reverence and respect for it. 10. the day tliou stoodest before the L.ord In Horeb—The delivery of the law from Sinai was an era never to be forgotten in the history of Israel. .Some of those whom Moses was addressing had been present, though very young; while the rest were federally represented by their parents, who in their name and for their interest entered into the national covenant. 1'^. Ye Iieard the voice of the words, but saw no similitude although articulate sounds were heard emanating from the mount, no form or representation of tlie Divine Ucing who spoke was seen to indicate his nature or properties according to the notions of the heathen. is probable that a temple of this Moabite idol stood in full view of the Hebrew camp, while Moses was urging the exclusive claims of God to their worship, and this allusion would be very signiticant if it were the temple where so many of the Israelites had grievously offended. 49. Tlie springs of Pisgah—more frequently Ashdoth-pisgah
Ver. lt-40. A Particular Dis-suasive agaixst Idolatry. 15. Take good heed for ye saw no iu.-\nner of similitude—The extreme proneness of the Israelites to Idolatry, from their position in the midst of surrounding nations already abandoned to its seductions, accounts for their atlent Riii being repeatedly drawn to the fact that God did not appear on Sinai in any visible form ; hnd an earnest caution, founded on that remarkable circumstance, is given to beware, not only of making representations of false gods, but also any fancied representation of the true God. 16-19. lest ye corrupt yourselves and make a graven image—The tilings are here specitied of which God prohibited any image or representation to be made for the purposes of worship; and, from the variety of details entered into, an idea may be formed of llie extensive prevalence of idolatry in that age. In wliatever way idolatry originated, whether from an intention to worship' the true God through those things which seemed to afford the strongest evidences of his power, or wliether a Divine principle was supposed to reside in the things themselves, there was scarcely an element or object of nature but was deified. This was particularly the case with the Canaanites and Egyptians, against whose superstitious practices the caution, no doubt, was chiefly directed. The former worshipped Baal and Aslarte, the (ch. 3. 17; Joshua 12. 3; 13. 20), the roots or foot of the mountains east of the Jordan.
CHAPTER V.
Ver. 1-29. A Commemoration of the CovEN.\rtT in IIouEli. 1. Hear, O Israel, the statutes and Judgments —Wlx'llier this rehearsal of the law was made in a solemn assembly, or as some think at a general meeting of the elders as representatives of the people, is of little mo m(>nt ; it was addres.sed either directly or indirectly to the Hebrew people as i)rinciples of their peculiar constitution as a nation; and lience, as has been well observed, "the Jewisli law has no obligation upon Christians, unless so much of it as given or commanded by Jesus Christ; for whatever in this law is conformable to the laws of nature, obliges us, not as given by Moses, but by virtue of an antecedent law common to all rational beings." [Hisiiop WlliSON.] 3. Tlie Lord made not this covenant with our fatliers, but with us—The meaning Is, "not with our fatliers" only, "but with us" also, assuming It to be "a covenant " of grace ; or " not with our fathers " at all, if the reference is to the peculiar establishment of the (u)venant of Slual ; a law was not given to tliem as to us, nor was the covenant ratified in the same public manner, and by the sninc solemn sanctions. Or, flnally, " not with our fathers" who died in the wilderness. In consequence of their rebellion, and to whom God did not give the rewards promised only to the failhful; but "with us," who alone, strictly speaking, shall enjoy Iho benefits of this covenant by entering on the possession of the promised land. 4. The l<ord talked wi<h yon face to face in the mount—not in a visible and corporeal foi-m, of which there was no trace (I'h. 4. 12, 15), hut freely, familiarly, and In such a ni.mner that no doubt could be entertained of His presence. 5. I stood belweeii llie Lord and you at (hat time—asthe messenger and i iilerpreter of thy lieavenly King, bringing near two ,ol)Jects formerly removed latter Osiris and Isis, under the llguro of a mahand a female. It was In Egypt that animal worship most jirevalled, for the natives of that country deified among beasts the ox, the heifer, the sheep, and the goat, the dog, the eat, and the ape; among birds, the ll)ls, the hawk and the crane; among reptiles, the ci-oeodile, the frog and tliebeetle; among fishes, all the fish of the Nile; some of these, as Osiris and Isis, were worshlpi>ed overall Egypt, the others only In particular provliK'cs; In addition to which they embraced the Zabian superstition, the adoration of the Egyptians, in common with that of many other people, exl(^ndlng to the whole starry host. The very circumstantial details here given of the Caiiaanltlsh and Egyptian Idolatry were owing to the past and proupeetlve familiarity of the Israelites with It in all these forms, SiO. But the Lord hath taken you, and brou Klit you out of the iron furnace—t. c, a furnace for smelting from each other at a vast distance, \ \7,.,^oii and the people (Galatlaiis 10. 10). In this character Moses was a type
Itrad to Keep G'lcCs Commandments. DEUTEEONOMY VI, VII. Communion with Nations Forbidden. of Christ, who is the only mediator between Go and men exhibits (Matthew 22. 37 ; Mark 12. SO ; Luke 10. 27). Moreover, to help in keeping a sense of religion in their minds, (1 Timothy 11. 5), the Mediator of a better covenant (Hebrews 8. fi; 9. 15; 12. 24). to sliow yon tlie word of tUe Lord—not the ten commandments—for they were proclaimed directly by the Divine Spealier himself, but the Btatntes and judgments which are repeated in the subsequent portion of this book. 6-20. I am the Liord thy God—The word "Lord" is expressive of authority or dominion ; and God, who by natural claim as well as by covenant relation, was entitled to exercise supremacy over his people Israel, had a sovereign right to estal)lish laws it was commanded that its great principles should be carried about with them wlierever they went, as well as meet their eyes every time they entered their homes ; a further provision was made for the earnest inculcation of them on the minds of the young by a system of parental training, which was designed to associ.ite religion with all the most familiar and oft-recurring scenes of domestic life.
It is probable that Moses used the phraseology in the 7th verse, merely in a figurative way, to signify assiduous, earnest, and frequent instruction ; and perhaps he meant the metaphorical language in the 8th verse to be taken in the same sense also. But as the Israelites interpreted for their government. The commandments wliich follow are, with a few slight verbal alterations, the same as formerly recorded (Exodus 20.), and in some of them there is a distinct reference to that promulgation. 13. Keep the Sahbnth day to sanctify It, as the Lord Iiath commanded thee— i.e., keep it in mind as a sacred institution of former enactment and perpetual obligation, l-t. that thy man-servant and thy maid-servant may rest as well as tlton—This is a different reason for the observance of the Sabbath from what is assigned In Exodus 20., where that day is stated to be an appointed memorial of the creation. But tlie addition of another motive for the observance docs not imply any necessary contrariety to the otlier; and it ha.s been thought probable that, the commemorative design of the institution being well known, the other reason was specially mentioned on this repetition of the law, to secure the privilege of sabbatic rest to servants, of which, in sonie Hebrew families, they had been deprived. In this view, the allusion to the period of Egyptian bondage (i'. 15), when themselves were not permitted to observe the Sabbath either as a day of rest or of public devotion, was peculiarly seasonable and Bigniflcant, well fitted to come home to their business and bosoms. 16. that It may go well Avlth thee—This clause it literally, many writers suppose tliat a reference was made to a superstitious custom borrowed from the Egyptians, who woie jewels and ornamental trinkets on the forehead and arm, inscribed with certain words and sentences, as amulets to protect them from danger. These, it has been conjectured, Moses intended to supersede by substituting sentences of the law ; and so the Hebrews understood him, for they have always considered the weai'ing of the Tepliilim or frontlets a permanent obligation. The form was as follows : Four pieces of parchment, inscribed, the first with Exodus 13. 2-10; the second with Exodus 13.
11-16; the third with Deuteronomy 6. 1-8; and the fourth with Deuteronomy 11.18-21, were enclosed in a square case or box of tough skin, on the side of which was placed the Hebrew letter {shin), and bound round the forehead with a thong or ribbon. When designed for the arms, thofie four texts were written on one slip of parchment, which, as well as the ink, was carefully prepared for the purpose. With regard to the other usage supposed to be alluded to, the ancient Egyptians had the lintels and imposts of their doors and gates inscribed witli sentences indicative of a favourable omen [Wilkinson]; and this is is not in Exodus, but admitted into Ephesians 6. 21. neither ghalt thou desire thy neighbour's wife, house, and Held—an alteration is here made in the words (see Exodus 20.), but it so slight (" wife " being put in the first clause, and house in the second) that it would not have Deen worth while noticing it, except that the Interchange proves, conti'arj' to the opinion of some eminent critics, that these two objects are included in one and the same commandment. 22, He added no more—(Exodus 20. 1.) The pre-eminence of these ten commandments was shown in God's announcing them directly : other laws and institutions were communicated to the people through the Instrumentality of Moses. 23-28. And. . . yeramenear unto me—(See on Exodus 20. 19.) 29. Oh that there were such an heart In them, that they would fear me—God can bestow such a heart, and has promised to give it, wherever it is asked (Jeremiah 32. 40). But the wish which Is here expressed on the part of God for the piety and steadfast obedience of the Israelites did not relate to them as individuals, so much as a nation, whose religious character and progress would have a mighty influence on the world at large. still the case, for in Egypt and other Moliammedan countries, the front doors of houses—in Caiio, for instance—are painted red, white, and green, bearing conspicucmsly inscribed upon them such sentences from the Koran, as "God is the Creator," "God is one, and Mohammed is his prophet." Mosesdesigned to turnthisancient and favourite custom to a better account, and ordered that, instead of the former superstitious inscriptions, sliould be written the words of God, persuading and enjoining the people to hold the laws in perpetual remembrance. 20-25. When thy son asketh thee in time to come, saying The directions given for the instruction of tlieir children form only an extension of the preceding counsels.
CHAPTER VII.
Ver. 1-2C. All Communion with the Nations Foabidden. 1. The Hlttites—This people were descended from Heth, the second son of Canaan (Genesis 10. 15), and occupied the mountainous region about Hebron, in the south of Palestine. The Girgnsliltes—sujiposi d by some to be the same as the Gergesenes (Matthew 8. 28), who lay to the east of Lake Gennesareth ; but tliey are jilaced on the west of Jordan (Josliua 24. 11), and others take Ihem for a branch of the large family of tlie Ilivitcs, as tluy are omitted In nine out of ten places wliere tlie tribes of Canaan are enumerated; in the tentli tliey are mentioned, while the Hivites are not. Tlie Amoi-ltes—descended from the fourth son of Canaan, occupied, be.siiles tlieir conquest on the Moabite territory, extensive settlements west of the Dead Sea, in the mountains. The t'nnaan-
CHAPTER VI.
Ver. 1-2.5. Moses Exhorteth Israel to Hear God and TO Keep His Commandments. 1. Now these are the commandment* and the statutes and the Judgments which the Lord commanded to teach yon, that ye might do them . . . whither ye go to possess it—The grand design of all the institutions prescribed to Israel was to form a religious people, who.sc national character should be distinguished by that fear of the Lord their God which would ensure their Divine obiservauce of His worship, and their steadfast obedience to His will. The basis of their religion was an acknowledgment of the unity of God with the understanding, and the love of God in the heart (v. 4, 5). Compared with the religious creed of all their contemporaries, how sound in principle, how elevated in character, how unlimited in the extent of its moral influence on the heart and habits of the i)eople! Indeed, It Is precisely the sanle basis on which rests the purer and more spiritual form of It which Christianity
Ites—were located In Phcenicia, particularly about Tyre and Sidon, and being sprung from tlie eldest bianch of the family of Canaan, bore his name. The Perizi.Ues t. e., vi Wajrers, a tribe who were dispersed througl.out the country, and lived in unwalled towns. Tlie Illvltes who dwelt about El)al and Geri/.lm, ertending towards Ilermon. Tliey are supposed to be the siu-.c as tlic A vims. The Jebusites—resided about Jerusalem and llie adjacent country, seven nations greater and niightirr than thou—Ten were formerly mentioned (Genesis l"i 19-21). But In the lapse of near five hundred years, It cannot be Jmages to be Destroyed. DEUTERONOMY VIII. An Exhortation to Obedience. among them—(See on Joshua 24. 11-13.) 23. lest th« beasts of the field increase upon thee—(See on Exodus surprising tliat some of them liad been extinguished in the many intestine feuds that prevailed amongst those warlike tribes; and it is more than probable that some, stationed on tlie east of Jordan, liad fallen under the victorious arms of the Israelites. 8-6. Tliou glinit smite
2J. 2S-30.) The omnipotence of their Almighty Ruler could have given them possession of the promised land at once. But, the uuburied corpses of the enemy, and the portions of the country that might have been left desolate for a while, would iiave drawn an influx of dangerous beasts. This evil would be prevented by a progressive conque.st, and by the use of ordinary means, which God would bless. tlieiti, and utterly destroy tUem ; tUou slialt make no covenant witli tUem—This relentless doom of extermination which God denounced against tliose tribes of Canaan cannot be reconciled with the attributes of the Divine character, except on the assumption that their gross idolatry and enormous wickedness left no reasonable hope of their repentance and amendment. If they were to bes^'ept away like the antediluvians, or the people of Sodom and Gomorrah, as incorrigible sinners who had tilled up the measure of their iniquities, it mattered not to them in what way tliejudgment was inflicted ; and God, as the Sovereign Disposer, liad a right to employ any instruments that pleased Him for executing His judgments. Some think that they were to be exterminated as unprincipled usurpers of acountry which God had assigned to the posterity of Eber, and which had been occupied ages before by wandering shepherds of that race, till, on the migration of Jacob s family into Egypt through the pressure of famine, the Camianites overspread the whole land, though they had no legitimate claim to it, and endeavoured to retain possession of it by force. In this view their expulsion was just and proper. The strict prohibition against contracting any alliances with sucli infamous idolaters was .a prudential rule, founded on the experience that "evil communications corrupt good manners," and its importance or necessity was attested by thr unliappy examples of Solomon and others in the subseeiuent history of Israel. 5. Titus shall ye deal with tlieni, }°e sUnll destroy their altars, &c.—The removal of the templt s, altars, and everything that had been enlisted in tlie service, or might tend to perpetuate the remcmljrancc, of Canaanite idolatry, was likewise highly expedient for preserving the Israelites from all risk of contamination. It was" imitated by the Scottish Ileformers, and altliouiili many ardent lovers of architecture and the fine arts have anatheiriatized their proceedings as vandalism, yet there
CHAPTER VIII.
Ver. 1-20. An Exhortation to Obedience. 1. All tlie commandments which I command thee this day shall ye observe, that ye may live—Duty has been made in all the wise arrangements of our Creator inseparably connected with happiness, and the earnest enforcement of the Divine law which Moses was making to the Israelites was in order to secure tlieir being a liappy, because a moral and religious people: a course of prosperity is often called life (Genesis 17.18; Proverbs 3, 2). live and multiply—This reference to the future increase of their population proves that they were too few to occupy the land fully at first. 3. Thou shalt remember nil the way which the Liord thy God led thee these forty years in the wildeniess—The recapitulation of all their chequered experience during that long period was designed to awaken lively impressions of the goodness of God. First, Moses showed them the object of their protracted wanderings and varied hardships; these were trials of their obedience as well as chastisements for sin. Indeed, the discovery of their infidelity, inconstancy, and their rebellions and perversenoss which this varied discipline brought to light, was of eminentlj' practical use to the Israelites themselves, as it has been to the church in all subsequent ages. Next, he enlarged on the goodness of God to them, while reduced to the last extremities of despair, in the miraculous provision which, without anxiety or labour, was made for their daily support (see on Exodus 16. 12), and which, possessing no nutritious properties inherent in It, contributed to their sustenance, as indeed all food does (M.atthew 4. 4) solely through the ordinance and blessing of God. This remark is applicable to the means of spiritual as well as natural life. 4. tliy raiment waxed not old upon thee, neither did tliy foot swell these forty years—What a striking miracle wa-s this! No doui)t the Israelites might have brought from Egypt more clothes than they wore at their out.set; they might also have obtained supplies of various articles of food and raiment in barter with the neighbouring tribes for the fleeces .and skins of their sheep and goats; and in furnishing them with such opportunities the care of Providence appeared. But the strong and pointed terms which Moses here uses (see also was prolbund wisdom in the favourite maxim of Knox— "pull down the nest«, and the rooks will disapjiear." 6-10. for tlkoti art an holy people unto the Lord thy God—i. e., set apart to the service of God, or chosen to execute the important purposes of His providence. Their selection to this high destiny was neither on account of their numerical amount, for, till after the deutli of Joseph, they were but a handful of people; nor of their extraordinaiy merits, for they had often pursued a most perverse and unworthy conduct: but It was in consequence of the covenantor promise made with their pious forefathers, and the motives that led to that special act were such a.s tende<l not only to vindicate God's wisdom, but to illustrates His glory in diffiislng tlu; best and most precious blessings to all mankind. ll-;4«. Thou shalt therefore keep the commandments, and the statutes, and the Juilgment4a, which I command thee this <lay —In the covenant Into which God entered with Israel, He promised to bestow upon them a variety of blessings so long as they continued obedient to Him as their heavenly King, an<l ple<lged His veracity that His Infinite perfections would be exerted for this purpose, as well as for delivering them from every evil to which, as a people, they would be exposed. That people accordingly were truly happy as a nation, and found every promise which the faithful God ma<le to them amply fullllle<l, so long a.s they adhered to that obedience which was retjulred of them. See a beautiful Illustration of this In Psalm lit. ch. 29. r>) indicate a special or miraculous interposition of tlieir loving Guardian in preserving them amid the tear and wear of their nomadic life in the desert. Thirdly, Moses expatiated on the goodness of tlio promised land.
7. For the I>o^-d thy God hringeth thee into a good land—All accounts, ancient and modern, concur in bearing testimony to the natural beauty and fertillly of Palestine, and Its great capabilities if properly cultivated, a land of l)rooks, of water, of fountains, and depths that spring out of valleys and hills—These characteristicfeatures iins mentioned first, as they would be most striking; and all travellers describe how delightful and cheerful ltls,after passing through the barren and thirsty de.sert, to be among running brooks and swelling hills and verdant valleys. It Is observable that water is mentioned as the chief source of Its ancient fertility. 8. a laud of wlieat and barley—These cereal fruits were specially proniis(>d t{) the Israelites In the event of their fnithful allegiance to the covenant of God (Psalm 81. 16; 12-15. Tlie evil diseases of Egypt—(.See Kxodus lo. 2fi.) But besides those with which Pharaoh and his subjects were visited, isgypt has always been drea<lfiilly scourged with diseases, and the t^-stimony of Moses Js confirmed l>y the reports of many modern writers, who tell us that, notwitlistaiull iig Its equal temperature and sereneness, that counliy haH some Indigenous maladies which are very malignant, such as oplithalmla, dysentery, small pox, and the plague. ',40. OoA will send Uie hornet
117. M). The wlieat and barley were so abundant as to yield sixty and often an hundredfolil Kieiiesls 26. 12; MattlHw i;?. iS). vines, flg tr<ys, and pomegranates—The limestone rocks and abrupt vall(\vs were entirely covered, as traces of them still show, with phintatlohs of Uga, Moses Oksuadeth them from the DFX'TERONOMY IX, X. Opininri nf Iheir nun FiijhteousneSB: vines, and olive trees. Though in a southern latitude, its mouutainous loniiatioiis tempered ihe exc-eswive licat, and lieuce, JIks, pomegranates, iSc, were produi ed in Palestine equally with wheat and barley, the produee of northern regions. Honey—the word honey is used often in a loose, indeterminate sense, very frerinenlly to sigjiify a syrup of dates or of grapes, which under the name of dibaih much used by all classes, wherever vineyards are found, as a condiment to their food. It resembles thin molasses, but is more pleasant to the taste. [Hobin.son.] This Is esteemed a great delicacy in the PJast, and it was produced abundantly In Palestine. 9. a Iniid wliose stoues are ii-ou—The abundance of this metal in Palestine, especially among the mountains of Lebanon, those of Kesraoun, and elsewhere, is attested not only by Josephus, but by Volney, Buckingham, and other travellers. Brass—not the alloy brass, but the ore of copper. Although the mines may now be exhausted or neglected, they yielded plenty of those metals anciently (1 Chronicles 22. 3; 29.2-7; Isaiah 60. 17). 11-20. Beivare tl»a< thow forget not tlie L-ord—After mentioning those instances of the Divine goodness, Moses founded on them an argument for thair future obedience. 15. who ltd tUce througU that great and terrible wilderness wliereln were fiery serpents and scorpions—Large and venomous reptiles are found in great numbers there still, particularly in autumn. Travellers require to use great caution in arranging their tents and beds at night; even during the day the legs not only of men, but of the aniotherwise. 12-80. Arise, get fliee «lo-\vn qiilcltly from lieiite : for liie people lt:>ve »«i i%ii,tt(l tliemgelves— Willi a view to luiinhle 1 hvni frlcci u:. i iy, Moses proceeds to particulari/.e some of tiie niosi utiiK ious Instances of • their infidelity; and he begins wil:i ihe impiet.v of tho golden calf—an impiety wliich, wliilc their miraculous emancipation from Egypt, the most sr\ipeudous displays of the Divine Majesty that were exliihited on the adjoining mount, and the recent ratification of the covenant by which they engaged to act as the people of God, were fresh in memory, indicated a degree of inconstancy or deliasement almost incredible. 17. I tooli the two tables and lirolce tlkem before your eyes—not in tlie heat of intemperate passion, but in righteous indignation, from zeal to vindicate the unsullied honour of God, and by the suggestion of His Spirit to intimate that the covenant had been broken, and the people excluded from the Divine favour. 18. I fell down before tl»e Lord—The sudden and painful reaction which this scene of pagan revelry pi-oduced on the mind of the pious and patriotic leader can be more easily imagined than described. Great and public sins call for seasons of extraordinary humiliation, and in his deep affliction for tlie awful apostasy, he seems to have held a miraculous fast as long as before. 20. The Lord was very angry with Aaron to liave destroyed liim—By allowing liimself to be overborne by the tide of popular clamour, he became a partaker in tiie guilt of idolatry, and would have suffered the penalty of his sinful compliance, had not the earnest intercession of Moses on his behalf prevailed. 31. I cast the dust thereof into tine brook tliat descended out of tite mount—i. e., the smitten rock (El Leja) which was probably contiguous to, or a part of Sinai. It is too seldom borne in mind that though the Israelites were supplied with water from this roek when they were stationed at Rephidim (Wady Feiran), tliere is nothing in the Scripture narrative which should lead us to suppose that the rock was in the immediate neighbourliood of that place (sec on Exodus 17. 5, 6). The water on this smitten rock was probably the brook that descended from the mount. The water m-iy have flowed at the distance of many miles from the rock, as the winter torrents do now through the wadys of Arabia Petrtea (Psalm 78. 15, 16). And tlie rock may have been smitten at such a height, and at a spot bearing such a relation to the Sinaitic valleys, as to lurilisli in tliis way supplies of water to the Israelites during the journey from Horeb by the way of mount Seir and Kadesh-barnea (ch. mals they ride, are liable to be bitten, who brouglit thee forth water out of the flinty rock— (See on chap. 9. 21.)
CHAPTER IX.
Ver. 1-25. Mo.ses Dissuadeth them fuom the Opinion OF THEIR OWN RiOHTEOUSNESS. 1. this day—means Z/its time. The Israelites had reached the confines of the promised land, but were obliged, to their great mortification, to return. But now were tliey certainly to enter tt. No obstacle could prevent their possession ; neither the fortified defences of the towns, nor the resistance of the gigantic inhabitants of whom they had received from the spies so formidable a description, cities g;Teat and fenced up to heaven—Oriental cities generally cover a much greater space than those in Europe; for the houses often stand apart with gardens and fields intervening. They are almost all surrounded with walls built of.burnt or sun-dried bricks, about 40 ft. in height. All classes in the East, but especially the norrd tribes, in their ignorance of engineering and artillery, would abandon in despair tlie idea of an assault on a walled town, which European soldiers would demolish in a few hours. 4. Spealt not thou in thy heart, saying, For my righteousness the Lord hath brought me to possess it Moses takes special care to guard his countrymen against the vanity of supposing that their own merits liad procured them the distinguished privilege. The Canaanites were a hopelessly corrupt race, and deserved extermination ; but history relates many remarkable instances In which God punished corrupt and guilty nations by the instrumentality of other people as bad as themselves. It was not for the sake of the Israelites, but for His own sake, for the promise made to their pious ancestors, and Jn furtherance of high and comprehensive purposes of good to the world, that God was about to give them a grant of Canaan. 7. Remember and forget not how thou provoliedst tl»e Lord—To dislodge from their minds any presumptuous idea of their own righteousness, Moses rehearses their acts of disobedience and rebellion committed so frequently, and in circumstances of the most awful and impressive solemnity, that they had forfeited all claims to the favour of God. The candour and boldness with which he gave, and the patient submission with which the people bore, his recital of charges so disereditable to their national character, has ofU'.n been appealed to as among the many evidences of the truth of this history. 8. also In Horeii—rather, even in Horeb, where it might have been expected they would have acted
1. 1, 2). On this supposition new light is, perhaps, cast on tlie figurative language of the apostle, when he speaks of "the rock following " the Israelites (1 Corinthians 10.4). [Wilson's Land of the Bible.] 85. Thus l fell down before tlie Lord forty days and forty nights, as I fell down at tlie flrst—After the enumeration of various acts of rebellion, he had mentioned the outbreak at Kadeshr barnea, which, on a superficial reading of this verse, would seem to have led Moses to a third and protracted season of humiliation. But on a comparison of this passage with Numbers 14. 5, the subject and language of this prayer show that only the second act of intercession (v. 18) is now described in fuller detail.
CHAPTER X.
Ver. 1-22. God's Mercy in Restoring the Two Tables. 1. At that time the Lord said unto me. IIcw thee two tables of stone like unto the tli-st— It was when God had been pacified through tlie intercessions of Moses with the people who had so greatly oflended Him by the worship of the golden calf. The obedient leader executed the orders he had received as to the prepaiation both of the hewn stones, and the ark or chest in wlilch those sacred archives were to be laid. 3. 1 made a«» ark of shittim wood—It appears, however, fi om Kxodus 37, 1, that the ark was not framed till his return from the mount, or most probably, he gave instructions to Bezaleel, the artist employed on the work, before he ascended the mount,—that, on his descent, it might be fin;shedj and ready to receive the precious deposit, l, 5. he wrote on An Exhortation to Obedience, DEUTERONOMY XI. and Blessings Promised. the tables according to tlie first writing— i. e., not Moses, who nnder the divine direction acted as amanuensis, but God himself who made this inscription a second time with His own hand, to testify the importance He attached to the ten commandments. Different from otlier stone monuments of antiquity, wliieh were made to stand upriglit and in the open air, tliose on whicli the Divine law was engraven were portable, and designed to be kept as a treasure. Josephus says that each of the tables contained five precepts. But the tradition generally received, both amongst Jewish and Christian writers is, that one table contained four precepts, the other six. 1 put tUem in tlie ark wlilch I had made ; tliere tliey be, as tike Liord co Amaiided me—Here is another minute, but important circumstance, the public mention of which at the time attests the veracity of the sacred historian. 6-9. Tbe children of Israel took their journey from Beeroth of the children of JTaakan to Mosera—So sudden a change from a spoken discourse to a historical narrayears and upward, who were able to go forth to war. No males under 20 years of age, no females, and none of the tribe of Levi, were objects of the denunciation (see Numbers 14.28-30; 16.49). There might, therefore, have been many thousands of the Israelites at that time of whom Moses could say, " Your eyes have seen all the great acta which He did;" and with regard to those the historic review of Moses was well calculated to stir up their minds to the duty and advantages of obedience. 10-1'i. For the land, whither thou goest in to possess it, is not as the land of Egypt, from whence ye came out—The physical features of Palestine present a striking contrast to those of the land of bondage. A widely extending plain forms the cultivated portion of Egypt, and on the greater part of this low and level country rain never falls. This natural want is supplied by the annual overflow of the Nile, and by artificial means from the same source, when tlie river has receded within its customary channel. Close by the bank the process of irrigation is very simple. The cultivater opens a small sluice on the edge of the square bed in which seed has been sown, mailing drill after drill; and when a sufficient quantity of water has poured in, he shuts it up with his foc. Where the bank is high, the water is drawn up bj' hydraulic engines, of which there are three kinds used, of diflerent power, according to the subsidence of the stream. The water is distributed in small channels or earthen conduits, simple in construction, worked by the foot, and formed with a mattock by the gardener who directs their course, and which are banked up or opened, as occasion may require, by pressing in the soil with the foot. Thus was Uie land watered in which the Israelites had dwelt so long. Such vigilance and laborious industry would not be needed in the promised land, for instead of being visited only at one brief season, and left during the rest of the year under a withering blight, every season it would enjoy the benign influences of a genial climate; the hills would attract the frequent clouds, and in tlio refreshing showers the blessing of God would especially rest upon the hind. A land which tl»e Lord tliy God careth for— i. e., watering it, as it were, with His own hands, without human aid or mechanical means. 14. TIic flrst rain and the latter rain—The early rain commenced in autumn, i. e., chiefly during the months of September and October, while the latter rain fell in the spring of the year, i.e., during the months of March and April. It is true tliat occasional showers fell all the winter; but, at tlie autumnal and vernal seasons, they were more frequent, copious, and important for the early rain was necessary, after a hot and protrac#d summer, to prepare the soil for receiving the seed; and the latter rain, whic'h sliortly preceded the harvest, was of the greatest use in Invigorating the languishing powers of vegetation. (Ji-remlah 5.24; Joel 11.23; Amos 4.7; James 5.7.) 15-17. I wiU send grass in thy fields for thy cattle—Undoubtedly the special blessing of the former and the latter rain was one principal cause of the cxtraordinai-y fertility of Canaan in ancient times. That blessing was promised to the Israelites as a temporal reward for their fidelity to the national covenant. It was threatened to be withdrawn on tlieir disobedience or apostasy ; and most signally Is the execution of that threatening seen in the present sterility of Palestine. Mr. Lowthlan, an English farmer, who was struck during his journey from Joppa to Jerusalem by not seeing a blade of grass, where even In the poorest localities of Britain some wild veg(>tatlon is found, directed his attention particularly to tlie suliject, and pursued the Inquiry during a month's residence in Jerusalem, where he learned tliat a miserably small quantity of milk Is dally sold to the inhabitants at a dear rate, and that chiefly asses' milk. "Most dearly," says he, "did I perceive that the barrenness of Jarge portions of the country was owing to the cessation of the early and latter rain, and that the absence of grass and flowers made It no longer the land (v. 9)rtowlnK with milk and honey." lS-a5. lay up tlicse my woi-ds in your heart and In your soul, and bind tliem—(.See on tive, has greatly puzzled the most eminent biblical scholars, some of whom reject the parenthesis as a manifest interpolation. But it is found in the most ancient Hebrew MSS., and, believing that all contained in this book was given by inspiration, and is entitled to profound respect, we must receive it as it stands, althougli acknowledging our inability to explain the insertion of these encampment details In this place. There is another difficulty in the narrative itself. The stations which the Israelites are said successively to have occupied are enumerated here in a different order from Numbers 33. 31. That the names of the stations in both passages are the same there can be no doubt ; but, in Numbers, they are probably mentioned in reference to the first visit of the Hebrews during the long wandering southwards, before their return to Kadesh the second time; while here they have a reference to the second passage of the Israelites, when they again marched south, in order to compass the land of Edom. It is easy to conceive that Mosera (Hor) and the wells of Jaakan might lie in such a direction that a nomadic horde might. In diflerent years, at one time take the former 7? raZ in their way, and at another time the latter. [Robinson.] 10-aa. Moses here resumes his address, and having made a passing allusion to the principal events in tlieir history, concludes by exhorting them to fear the Lord and .serve Him faithfully. 16. Circumcise therefore the foreskin of your hea»-t—Here he teaches them the true and spiritual meaning of that rite, as was afterwards more strongly urged by Paul (Romans 2. 2.5, 29), and sliould be applied by us to our baptism, whidi is "not the putting away of the filth of the flesh, but the answer of a good conscience toward God."
CHAPTER XI.
Ver. 1-32. An Exhortation to Obedience. 1. Therefore thou Shalt love the Iord thy God, and keep his charge—The reason of the frequent repetition of the same or similar counsels is to be traced to the infantine character and state of tlie church, which required line npon line and precept upon precept. Besides, the Israelites were a headstrong and perverse people, impatient of control, prone to rebellion, and, from their long stay in Egypt, so violently addicted to idolatry, that tiiey ran imminent risk of Ijelng seduced by the religion of tlie country to wliich they were going, which, in it« characteristic features, bore a strong resemblance to that of the country tliey had left. 3-9. I speak not to your children, whielt have not known . . . Imt your eyes have seen all the great act« of the Lord which he did Moses Is here giving a brief summary of the marvels and miracles of av/fnl Judgment which God liad wrouglit in effecting their release from the tyranny of Plinr.aoh, as well as tliose which Iiad taken place in the wilderness; and he knew that he might dwell upon tliese, for he was addressing many who had been witnesses of those appalling Incidents. For it will be remembered that 1-ho Divine threatening that they should dio In the wlldeiness. ard lt« execution, extended only to males from 2r 12s cli. U. 8.) every place whereon the soles of your feet
MontimenU of Idolatry to be Destroyed. DEUTERONOMY XII, XIII. Blood Prohihited. shall tread 8liall t>e yours—not as if the Jews should be lords of the world, but of every place withiu the promised land. It should be granted to them, and possessed by them, on conditions of obedience :—from tlie wilderness—the Arabah on the south ; Lebaiioii—the northern limit; Euphrates—their boundary on the east; their grant of dominion extended so far, and the right was fulupon the altar by the priest. The encampment, being then round about the altar, made this practito, appointed to prevent idolatry, easy and practicable. But on tlie settlement in the promised land, the obligation to slay at the tabernacle was dispensed with, and tlie people left at liberty to prepare their meat in their cities or homes, according to the blessing of tlie Lord tliy God wlticli lie hath given tliee—t. e., the style of living should be accommodated to one's condition and means—profuse and riotous indulgence can never secure the Divine blessing, the unclean and the clean may eat thereof—The unclean here are those wiio were under some slight detilement, which, without excluding them from society, yet debarred them from eating any of the sacred meats (Levfilled to Solouiou. even unto the utterjnost sea—the Mediterranean. 3G-33. Behold, 1 set before you tlils day a blesstug and a curse—(See on ch. 27. 11.)
CHAPTER XII.
Ver. 1-15. Monuments of Idolatry to be Destroyed.
1. These are the statutes and judgments which ye shall observe—Having in the preceding chapter inculcated upon the Israelites the general obligation to fear and love God, Moses here enters into a detail of some special duties they were to practise on tlieir obtaining possession of the promised land. 2. Ye shall utterly destroy all the places wherein tlie nations which ye shall possess serve their gods—Tliis divine command was founded on the tendencies of human nature; for to remove out of sight everything tliat had been associated with Idolatry, that it might never be spoken of, and no vestige of It remain, was the only effectual way to keep the Israelites from temptations to it. It is observable that Moses does not make anj'^ mention of temples, for such buildings were not in existence at that early period. The " places" chosen as the scene of heathen worsliip were Bituated either on the summit of a lofty mountain, or on some artificial mound, or in a grove, planted witli particular trees, such as oaks, poplars, and elms (Isaiah 57.5-7; Hosea 4. 13). The reason for the selection of such sites was both to secure retirement and to direct the attention upiticus 7. 20). They were at liberty freely to partake of common articles of food, of the roebuck—the gazelle. ^ and as of the Iiart—The Syrian deer (Cei-vits barbalux) is a species between our red and fallow deer, distinguished by the want of a bis-antler, or second branch on the horns, reckoning from below, and for a spotted livery which is eflfaced only in the third or fourth year. [Biblical Cyclopedia.]
Ver. 16-25. Blood Prohibited. Ye shall not ent the blood ; ye shall pour it upon the earth as water—Tlie prohibition against eating or drinking blood as an unnatural custom accompanied the announcement of the Divine grant of animal flesh for food (Genesis 9. 4), and the prohibition was repeatedly renewed by Moses with reference to the great objects of the law (Leviticus 17. 2), the prevention of idolatry, and the consecration of the sacrificial blood to God. In regard, however, to the blood of animals slain for food. It might be shed without ceremony, and poured on the ground as a common tiling like water—only for the sake of decency, as well as for preventing all risk of Idolatry, it was to be covered over with earth (Leviticus 17. 13), in opposition to the prnct<ce of heathen sportsmen, who left it exposed as an oirprin<j to the god of the chase. 38-38. Even as tlie roebuck and the hart is eaten, so shalt tliou ent tlifm, &(;. Game when procured in the wilderness had not been required to be brought to the door of the tabernacle. Tlie people were now to be as free in the killing of domestic cattle as of wild animals. The permission to hunt and use venison for food was doubtless a great boon to t!ie Israelites, not only in the wilderness, but on their settlement in Canaan, as the mountainous ranges of Lebanon, Carmel,and Gilead, on which deer abounded in vast numbers, would thus furuisli them with a plentiful and luxuriant repast. ward to heaven ; and the " place" was nothing else than a consecrated enclosure, or at most, a canopy or screen from the weather. 3. ye shall overthrow their altars Piles of turf or small stones, and breaU tlteir pillars Before the art of sculpture was known, the statues of idols were only rude blocks of coloured stones. 5-15. unto tlie place which the Lord thy God shall choose to put his ttame there . . . thou shalt come—They were forbidden to worship eitlrer in the impure supei'stitious manner of the heathen, or In any of the places frequented by them.
A. particular place for the general rendezvous of all the tribes would be chosen by God himself; and the choice of one common place for the solemn rites of religion was an »ct of divine wisdom, for the security of the true religion; Ver. 26-32. Holy Things to be Eaten in the Holy Place. Only thy holy tilings which thou liast—The tithes mentioned (v. 17) are not to be considered ordinary tithes, which belonged to the Levltes, and of wliicli pri,- vate Israelites had a right to eat; but they are other extraordinary tithes or gifts, which the people carried to the sanctuary to be presented as peace offerings, and on wliich, It was admirably calculated to prevent the corruption which would otherwise have crept in from their frequenting groves and high hills—to preserve uniformity of worship, and keep alive their faith in Him to whom all their Bacriflces pointed. The place was successively Mizpeh, Shlloh, and especially Jerusalem ; but in all the references made to it by Moses, the name is never mentioned; and this studied silence was maintained partly lest the Canaanltes within whose territories it lay might have concentrated their forces to frustrate all hopes of obtaining .t; partly lest the desire of possessing a place of such Importance might have become a cause of strife or rivalry amongst the Hebrew tribes, as about the appointment to after being offered, and the allotted portion given to tli& priest, they feasted with their families and friends (Leviticus 27. 30). 29-33. Take heed to thyself that tliou benot snared by following tliem . . . saying, How did ' these nations serve tlieir gods!—The Israelites, influenced by superstitious fear, too often endeavoured to propitiate the deities of Canaan. Their Egyptian educa.tion, had early impressed that bugbear notion of a set of local deities, who expected their dues of all who came to Inhabit the country which they honoured with their protection, and severely resented the neglect of payment in the priesthood (Numbers 16). 7. There ye shall eat belore the Lord—Of the things mentioned (v. 6); but of course, none of the parts assigned to the priests before the Lord—in the place where the sanctuary should be established, and In those parts of the Holy City which the people were at liberty to frequent and inhabit, la. Ye hall rejoice before the Lord your God, ye, your song, and your daughters, AcHence it appears, that although males only were commanded to appear before God at the annual solemn feasts (Exodus 23. 17), the women were allowed to accompany them (1 Samuel 1. 3-23). 15. Notwithstanding thou mayest kill and eat flesh in •11 thy gates—Every animal designed for food, whether ox, goat, or lamb, was during the abode In the wilderness ordered to he slain as a peace ofl Terlng at the door of the tabernacle; Its bl<>od to be sprinkled, and its fat burnt 9 all new-comers. [Wabburton.] Taking into coiisi<lora<- tlon the prevalence of this idea among them, we see that against an Egyptian influence was directed the full force of the wholesome caution with which this chapter closes.
CHAPTER XIII.
Ver. 1-5. Enticers to Idolatry to be pwriro DbA'-Th. 1. If there arise amongst you a propJ>ct*-'rhe special counsels which follow arose out of the general, precept contained in the last verse of the pre«<id Lug-cliapteraud
DEUTERONOMY XIV, XV. Whal Muy and what may Ml be Eaten, Endci'Vf; to Idolatry to he Slain. the purport of them is, that every attempt to sec Uice others from the course of duty which Hint Divine standard of faith and worship preseribes must not only be Btrenuously resisted, but the seducer punished by the law of the laud. This is exemplified in three cases of enticement to idolatry, a prophet e., some notable person laying claim to the character and authority of the prophetic of Hce (Numbers 12. 6 ; 1 Samviel 10. G), performing hopeless sorrow (1 Thessalonians 4. 13), were to be carefully avoided by the Israelites, as derogatory to the character, and inconsistent with the position of those who wi re tiie people of God.
Ver. 3-21. What may be Eaten, and what not. Tliou shalt not eat any aboiiaiiiahle tiling— /. c, anything forbidden as unclean (see on Leviticus 11 1. Of Beasts. 4-S. Tlie hart—<see on ch. 1-5.) fallow dee« —the Hebrew word (Jachmur) so rendered, does not represent the fallow deer, whicli is unknown in AVesteiit feats of dexterity or power in support of his pretensions, or even predicting events whicli oc(-iirred as he foretold; as, for instance, an eclipse w'hich a knowledge of natural science might enable him to anticipate (or, as C'aiaphas, John 18. 1-t). Should the aim of such a one be to seduce the people from the worship of the true God, he is an impostor, and nmst be put to death. No prodigy, however wonderful, no human authority, however great, should be allowed to shake their belief in the Bivine character and truth of a religion so solemnly taught and so awfully attested (cf. Galatians 1. 8). The modern Jews appeal to A.sia, but an antelope (Oryx leucoryx), called by tho Arabs, Jazmar. It is of a white colour, black at tlie extremities, and a bright red on the thighs. It was used >i\ Solomon's table, -wild goat—The word ((k/.o is dillWi'ent from tliat commonly used for a wild goat (1 Samuel 21. 2; Psalm lOi. 18; Proverbs 5. 19), and it is supposed to be a goat-deer, having the body of a stag, but the head, horns, and be.ird of a goat. An animal of this sort is found ia the East, and called Lenvce. [Shaw's Tkavel.s.] pygarg —a species of antelope (Oryx nddax) with wliite buttocKs, wreathed horns two feet in length, and standing about three feet seven inches high at the shoulders. It is common in the tracks which the Israelites had frequented. [Shaw.] wild ox—supposed to" be the Nubian Oi'yx, which differs from the Oryx leucoryx, formerly mentioned, by its black colour; and it is, moreover, of larger stature, and a more slender frame, witli longer and more curved horns. It is called Bekkar-ElWash by the Arabs, cliamois—rendered by the Sept. Cameleopard, but, by others who rightly judge it must have been an animal more familiar to the Hebrews, it is thought to be the Kebsch (Ovis tragelaphus), rather larger than a common sheep, covered not with wool, but with reildish hair— this passage as justifj-ing their rejection of Jesus Christ. But he possessed all the characteristics of a true prophet, and he was so far from alienating the people from God and his worship, that the grand object of his ministry was to lead to a purer, more spiritual and perfect observance of the law.
Ver. 6-lS. Without regard to Nearness of Relation. 6. If tliy brother . . . entice thee secretly—This term being applied very loosely in all Eastern countries (Genesis 20. 13), other expressions are added to intimate that ho degree of kindred, however intimate, should be allowed to screen an enticer to idolatry, to conceal his crime, or protect his person; piety and duty must overcome affection or compassion, and an accusation must be lodged before a magistrate. 9. thou shalt surely kill lilm—not hastily, or in a private manner, but after trial and conviction ; and his relative, as informer, was to cast the first stone (see on eh. 17. 7; Acts 7. .58). It is manifest that what was done in secret could not be legally proved by a single informer; and hence Jewish writers say, that spies were set in some private part of the house, to hear the conversation and watch the conduct of a person suspected of idolatrous tendencies. 1;3-1S. certain men, the chllflren of Belial—lawless, designing demagogues (Judges 19. 22; 1 Samuel 1. 16; 25. 25), who abused their influence to withdraw the inhabitants of the city to idol worship. 14. Then shalt thou inqnire—i. c, the magis-
Syrian sheep-goat. Of Birds. 11-20. Of all densi bJrda ye shall eat^—(see on Leviticus 11. 21.) 13. glede—thought to be the same as that rendered Vulture (Leviticus 11. 1-1). the cuc Uow—more probably the sea-gull, the sivan rather the goose (Michaews). gier-eaglc—The Hebrew word Jiachemah is manifestly identical with Raclunnah, the name which the Araljs give to the common vulture of Western Asia and Egypt. (Neophron percnopterus.) cormorant—rather the I'lunijeon ; a sea-fowl, the lapa wing—the upupa or hoop: a beautiful bird, but of tho most unclean habits, '-il. Thou shalt not eat of any thing tliat dieth of itself—(.see on Leviticus 17. 15; 22. 8.) tliou shalt give it unto tlie stranger tliat is in thy gates—not a proselyte, for he, as well as an Israelite, was subject to this law; but a heathen traveller or sojourner, thou slialt not seethe a kid in his motlier's inllk This is tlie third place in which the iirohiliition is repeated. It was pointed against an aniuial pagan ceremony (see on Exodus '£i. 19; 31. 20). TIiou shalt trnly tithe all the Increase of thy see<l—The dedica tion of a tenth part of the year's produce in every thing was then a religious duty. It was to be brought as an oll'er Ing to the sanctuary; and, where distance jircvented lt,s being taken In kind. It was by this statute convertible into money. 88-!J9. At the end of three years, the L*- vitc shall come, Ac.—The Levites having no inheritance like the other tribes, the Israelites were not to forget them, but honestly to tithe their increase. Besides the tenth of all the land produce, they had forty-eight cities, with the surrounding grounds, " the best of the land," and a certain proportion of the sacrifices as their allotted perquisites. They had, therefore, If not an affluent, yet a comfortable and Independent, fund for their support. trate, to whom it ofllcially belonged to make the necessary Investigation; and, in the event of the report proving true, the most summary proceedings were to be commenced against the apostate inhabitants. The law in this chapter has been represented as stern and sanguinarj', but it was in accordance with the national constitution of Israel. God being their King, Idolatry was treason, and a city turned to idols put itself into a state, and Incurred the punishment, of rebellion. 10. itshnllbenn heap for ever; it shall not he l>nilt afjain— Its ruins «hall be a permanent monument of the Divine Justice, and a beacon for the w.arning and terror of posterity. 17. Where shall cleave naught of the cursed thing to thine fcaml—No spoil shall be taken from a city thus solemnly devoted to destruction. Every living creature must be put to tlie sword—everything belonging to it reduced to ashes—that nothing but its Infamy may remain.
CHAPTER XIV.
Ver. 1,2. QoD's People must not DrsriouRE themBKLVES IN MOURNINO. 1. Ye shall not cut yourselves
CHAPTER XV.
. . . for the dead—It was a common practlae of Idolaters, both on ceremonious occasions of their worship (1 Kings
Ver. 1-11. The Seventh Year a Year of Rri.eass FOU THE Poor. 1. at the end of every seven yeai-*— During the last of tho seven, i. <., tho sabbatical year (tjtodus 21. 2 ; 23. U ; Leviticus 2,5. 4 ; Jeremiah 31. 14). a. Kvery creditor (liat lendeth augiitunto his neiglibour.shiUl release Itr—not by an absolute discharge of the debt, bnt by passing over that year without exacting iiayinen The relief was temporary aij|d peculiar to 'hat year tlur-
18. 28), and at funerals (cf. Jeremiah K!. fi; 41. r>), to make ghastly Incisions on their faces, and other parts of their persons, with their finger nails or sharp instruments. The making a large bare space between tin; eyebrows was another heathen custom In honour of the dead (see on Leviticus 19. 27, 28 ; 21. 5). Such indecorous and degrading usages, being extravagant and unnatural expressions of UebreiB Servant Freedom. DEUTERONOMY XVI. The Feast of the Passover, CHAPTER XVI.
Ing which there was a total suspension of agricultural labour, he shall not exact It of his brother—i. e., an Ver. 1-22. The Feast op the Passover. 1. Observ« the month of Abib—or flrst-fruits. It comprehended the latter part of our M.arch and the beginning of April. Green ears of the barley, which were then filled, were offered as first-fruits, on the second dny of the passover. for In the moiith of Abib tlie Lord tliy Ood brought thee out of Egypt by night—This statemerl is apparently at variance with the prohibition (Exodus 12. 22), as well as with the recorded fact that their departure tooK place in the mo)-rti(i.,7 (Exodus 13. o ; Nuinbers.>i. 3). But it i.s susceptible of easy reconciliation. Pliaraoh's permission, the first step of emancipation, was extorted during the night, the preparations for departure commenced, the rendezvous at Rameses made, and the march entered on in the morning. 3. Thou shalt therefore sacriticc the passover—not the paschal -lamb, which was strictly and properly the Passover. The whole solemnity is here meant, as is evident from the mention of the additional victims that required to be offered on the subsequent days of the feast (Numbers 28. 18, 19; 2 Chronicles 35. 8, 9), and from the allusion to the continued use ol unleavened bread for seven days, whereas tlie passover itself was to be eaten at once. The words before us aie equivalent to " thou shalt observe the feast of the passover." titou Shalt not eat unleavened bread—a sour, unpleas.aiit unwholesome kind of bread, desigiied to be a memorial of their Egyptian misery, and of the haste witli whic'". they departed, notallbwing time for their morningdougn to ferment. 5, 6. Thou mayest not saerilice the pHssover witliin any of tliy gates—Tlie passover ^\'as to lo observed nowhere but in the court of the tabernacle or temple, as it was not a religious feast or sacramental occasion merely, but an actual sacrifice (Exodus 12. 27 ; 23, IS Israelite, so called in opposition to a stranger or foreigner, because It Is called the Lord's release—The reason for acquitting a debtor at that particular period proceeded from obedience to the command, and a regard for the honour, of Ood; an acknowledgment of holding their property of Him, and gratitude for His kindness. 3. Of a foreigner thou mayest exact It again-Admission to all the religious privileges of the Israelites was freely granted to heathen proselytes, though this spiritual incorporation did not always imply an equal participation of civil rights and privileges (Leviticus 25.44; Jeremiah ^.14; cf. 1 Chronicles 22.2; 2 Chronicles 2.17). 4. save -ivhen there shall be no poor man among you—Apparently a qualifying clause added to limit the application of the foregoing statement; so that "the brother" to be released pointed to a poor borrower, whereas it is implied that if he were rich the restoration of the loan might be demanded even during that year. But the words may properly be rendered (as on marg.) to t he end, in order that there may be no poor among you—i. e., that none be reduced to inconvenient straits and poverty by unseasonable exaction of debts at a time when there was no labour and no produce, and that all may enjoy comfort and prosperity, which will be the case through the special blessing of God on the land, provided they are obedient. 7-11. If there be amoug you a poor man . . . tliou slialt not harden thine heart—Lest the foregoing law should prevent the Israelites lending to the poor, Moses here admonishes them against so mean and selfish a spirit, and exhorts them to give in a liberal spirit of charity and kindness, which will secure the Divine blessing (Romans 12. 8; 2 (Corinthians 9. 7). 11. For the poor shall never cease out of the land—Although every Israelite on the conquest of Canaan became the owner of property, yet in the providence of God who foresaw the event, it was permit-
34. 25). The blood had to be sprinlvled on the altar and in the place where the true Passover was afterwards to he sacrificed for us at even, at the going down of the sunted, partly as a punishment of disobedience, and partly
Hi., between the evenings, at the season— i. e., tlie month and day, though not perhaps the precise hour. The immense number of victims that had to be immolated on the eve of the passover i.e., within a space of four hours—has appeared to some writers a gre.at diflieulty. But the large number of officiating priests, their dexterity and skill in the preparation of the sacrifices, the wide range of the court, the extraordinary dimensions of tlia altar of burnt offering and orderly method of conducting the solemn ceremonial, rendered it easy to do that in a few hours, which would otherwise have required as many days. 7, tliou slialt roast and cat it—(See on Exodus for the exercise of benevolent and charitable feelings, that " the poor should never cease out of the land."
12-19. Hebrew .Servants' Freedom, la. If thy brother, an Hebrew man, or an Hebrew woman, be sold anto thee—The last extremity of an insolvent debtor, when his house or land was not sufficient to cancel his debt, was to be sold as a slave with his family (Leviticus
2.5. SO; 2 Kings 4.1; Nehemiah 5.1-13; Job 24.9; Matthew
18. 25). The terra of servitude could not last beyond six years; they obtained their freedom either after six years from the time of their sale, or before the end of the seventh year ; and at the year of jubilee, such slaves were emancipated, although their six years of service were not completed. 13-1.5. Thou slialt not let him go away empty —A seasonable and wise provision for enabling a poor unfortunate to regain his original status In society, and the motive urged for liis kindness and humanity to the Hebrew slave, was the remembrance that the whole nation was once a degraded and persecuted band of helots in Kgypt. Thus, kindness towards their slaves, unparalleled elsewhere In those days, was inculcated by the Mosaic law; and in all their conduct towards peihons in that reduced condition, leniency and gentleness were enforced by an appeal which no Israelite could resist. IG, 17. If he say unto thee, I will not go away from thee—If they declined to avail them.selves of the privilege of release, and chose to remain with their master, then by a peculiar form of ceremony they became a party to the transaction, voluntarily sold themselves to their employer and continued In his service tin death. 18. he hath been worth a donble-hlred servant to thee—t". e., he Is entitled to double wages, because his service was more advantageous to you, being both without \Tages and for a length of time, whereas hired servants were engaged yearly (Leviticus 25. S-l), or at most for three years (Isaiah
12.8; cf. 2 Chronicles 35. 13.) thou shalt turn In tlie morning and go unto thy tents—The sense of tliis passage, on the first glance of the wo«-ds, seems to point to the morning after the first day—the passover eve. Perhaps, however, the divinely-appointed duration of this feast, the solemn character and important object, the joui'iiey of the people from tiie distant parts of the land to be present, and the recorded examples of their continuing all the time (2 Chronicles 31). 21; 85.17) (though these may be considered extraordinary, ,aiid therefore exceptional occasions), may warrant the conclusion that the leave given to the people to return home was to be on the morning after the completion of the seven days. 0-13. Seven weeks shnlt thou number—The feast of weeks, or a week of weeks; the feast of pentecost (see on Exodus 34.22; Leviticus 23.10; Acts 2.1). As on the second day of the pa.ssove_r, a sheaf of new barley, reaped on purpose, was offered, so on the .second day of peiitecost a sheaf of new wheat was presented as flrst-fruits (Exodus 2>. 10; Numbers 28. 2(i), a freewill, spontaneouH trll)uteof gratitude to God forhistcmporal bounties. This feast w,as instituted In memory of the gi\-iiig of tlie law, th.at spiritual food by whhth man's soul is nourished (Deuteronomy 8. 3). l.'}-17. TIkou shalt obseri-e the feast of tabernnclcs seven days—(See on E.xodus 23. Ki; Leviticus
16. 14). 19. All the firstling males of thy iierd and of thy flock thou shalt sanctify unto the Lord thy God— (See on Kxodus 22. -io.) thou shalt do no work with the flrstllng of thy bullock—t. e., the second tlrstllngs (see on ch. 12.17. 18; 14. W).
2.3.34; Numbers 2!). 12.) Various conjectures have been formed to account for thcappointmcnt of this feast at the conclusion of the whole harvest ; some Imagine that it wjui
Otjves and Images Forhidden. DEUTERONOMY XVII. The Election and Duly of a King. designed to remind the Israelites of the time when they had no corn-fields to reap, but were daily supplied with manna; others think that it suited the convenience of the people better than any other period of the year for dwelling in booths; others that it was the time of Sloses' second descent from the mount; while a fourth class are of opinion that this feast was fixed to the time of the year when the Word was made flesh and dwelt—lit., tabernacled—amongst us (Joshua 1. 14), Christ being actually born at that season. In all the works of tKiiie Iiaiids which was composed partly of civil and partly of ecclesiastical persons. "The priests and Levites" should rather be "the priests—the Levites;" i.e., the Levitical priests, including the high priest, who were members of the legislative assembly; and who, as forming one body, are called "the judge." Their sittings were held In the neighbourhood of the sanctuary, because in great emergencies the high priest had to consult God by Urim (Numbers 27.21). From their judgment there was no appeal; and if a person were so perverse and refractory as to refuse obedience to their sentences, his conduct, as inconsistent with the maintenance of order and good government, was then to be regarded and punished as a capital crime.
. . . rejoice—!. e., praising God with a warm and elevated heart. According to Jewish tradition, no marriages were allowed to be celebrated during these great festivals, that no personal or private rejoicings might be mingled with the demonstrations of public and national gladness. 16. Three times in a year shall all thy males appear hefore the Lord thy God—No command was laid on women
14-20. The Election and Duty of a King. 14-20. "When ye shall say, I will seta king over me—In the following passage 'Closesprophetically announces a revolution which should occur at a later period in the national history of Israel. No sanction nor recommendation was indicated; on the contrary, when the popular clamour had efl'ected that constitutional change on the theocracy by the appointment ofa king, the Divine disapproval was expressed in the most unequivocal terms (1 Samuel 8. 7). Permission at length was granted, God reserving to himself the nomination of the family and the person who should be elevated to the regal dignity (1 Samuel 9. 15; 10. 24; 16. 12; to undertake the journeys, partly from regard to the natural weakness of their sex, and partly to their domestic cares. 18-30. Judges and officers shalt thou make these last meant heralds or bailiff's, employed in executing the sentence of their superiors, in all thy gates The gate was the place of public resort among the Israelites and other Eastern people, where business was transacted and causes decided. The Ottoman Porte derived its name from the administration of justice at its gates. 21. Tliou shalt not plant thee a grove—a grove has in Scripture a variety of significations—a group of overshadowing trees, or a grove adorned with altars dedicated to a particular deity, or a wooden image in a grove (Judges 6. 25 ; 2 Kings 23. 4-6). They might be placed near the earthen and temporary altars erected in the wilderness, but they could not exist either at the tabernacle or temples. They were places, which, with their usual accompaniments, presented strong allurements to idolatry, and therefore the Israelites were prohibited from planting them, 'i'i. neither shalt thon set np any Image erroneously rendered so for "pillar;" pillars of various kinds, and materials of wood or stone were erected in the neighbourhood of altars. Sometimes they were conical or oblong, at other times they served as pedestals for the statues of idols. A superstitious reverence was attached to them, and hence they were forbidden.
1 Chronicles 28. 4). In short, Moses foreseeing that his ignorant and fickle countrymen, insensible to their advantages as a peculiar people, would soon wish to change their constitution and be like other nations, provides to a certain extent for such an emergency, and las'S down the principles on which a king in Israel must act. Hewas to possess certain indispensable requisites; he was to be an Israelite, of the same race and religion, to preserve the purity of the established worship, as well as be a t.ype of Christ, a spiritual king, one of their brethren. 15. thou mayest not set a stranger over thee, whlcU is not thy brother-^/, e., by their free and voluntary choice. But God, in tlie retributions of His providence, did allow foreign princes to usurp the dominion (Jeremiah 38. 17; Matthew 22. 17). 16. He shall not multiply horses to himself—The use of these animals was not absolutely prohibited, nor is there any reason to conclude that they might not be employed as part of the state equipage. But the multiplication of horses would inevitably lead to many evils, to increased intercourse with foreign nations, especially with Egypt, to the importati(m of an animal to which the character of the country was not suited, to the establishment of an Oriental military despotism, to proud and pompous parade in peace, to a dependence upon Egypt in time of war, and a consecjuent withdrawal of trust and confidence in God. (2 Samuel 8.4; 1 Kings 10.26; 2 Chronicles 1.16; 9.28; Isaiah 31.3.) 17. Keither shall he multljily wives to himself, that his heart turn not away—There were the strongest reasons for recording an express prohibition on this point, founded on the practice of neighbouring countries in which polygamy prevailed, and whose kings had numerous harems ; besides the monarch of Israel was to be absolutely Independent of the people, and had nothing but the Divine law to restrain his 'passions. The mischievous effects resulting from the breacli of this condition were exemplified in the history of Solomon and other princes, who, by trampling on the restrictive law, corrupted themselves as well as the nation, neither shall he multiply silver and gold i. p., the kings were forbidden to accumulate money for private purposes. 18-20. lie shall write him a copy of tills law In a book—The original scroll of the luuicut Scriptures was deposited In the sanctuary under tli(> strict custod.y of the priests (see on ch. 81.20; 2 Kings 22. 81. Each monarch, on his accession, was to bo furnished with a true and faithful copy, which lu; was to keep constantly be side him, and dally peruse it, that his character aniP sentiments being cast Into Us sanctifying mould, he might discharge his royal functions In the spirit of faltli and piety, of humility and a love of righteousness, that he may prolong his days, he and his children, In Ills
CHAPTER XVII.
Ver. 1. Things Sacrificed must be Sound. 1. Thon slialt not sacrifice any . . . bullock or slieep -wherein
Is blemish—upder the name of bullock were comprehended bulls, cows, and calves; under that of slieep, rams, lambs, kids, he and she goats. An ox, from mutilation, was inadmissible. The qualifications required in animals destined fo:*sacrlflce are described (Exodus 12. 5; Leviticus 1. 3).
2-7. IDOI-ATERS MUST BE Slain. !i-7. If there be found among you any man or woman that hath wrought wickedness—Tlie grand object coiitoinplated In clioosing Israel was to preserve the knowledge and worship of tlio one true God, and hence Idolatry of any kind, wlietlier of the heavenly bodies or in some grosser form, is called "a transgression of Ills covenant." No ranlc nor sex could palliate tills crime. Every reported case, oven a flying rumour of tlie perpetration of so heinous an olf'ence, was to be Judicially examined, and If proved by the testimony of compstent witnesses, the ofl Tcnder was to be; talcen without the gates and stoned to death, the witnesses casting the first stone at him. The object of this special arrangejnent was partly to deter the witnesses from making a rash accusation by the prominent part they had to act ns executioners, and partly to give a public assurance that the crime had met Its due punishment.
8-13. TlI K I'RIE.STS AND JUDGP;S TO DETERMINE CONTROVER.SIKS. 8-1.3. If there arise a matter too hard for thee in Judgment—In all civil or criminal cases, where there was any doubt or difficulty In giving a decision, the local mngistrates were to submit them by reference to the trll)iinal of the Sanhedrim—the supreme council, 132
Christ Ihe Prophet to be heard. DEUTERONOMY XVIII, XIX. The Cities nf RJuge. kingrclom—From this It appears that the crown in Israel was to be hereditary, unless forfeltea by personal crime. ism, or the duty of the nearest kinsman to avenge the death of a slauglitered relative, being the consuetudinary law of that age, as it still is among the Arabs and other people of the East, Moses incorporated it in an improved form witli his legislative code. For the protection of the unintentional homicide, he provided certain cities of refuge—three had been destined for this purpose on the east of Jordan (ch. 4. 41 ; Numbers .35. 11); three were to bo Invested with the same privilege on the west of tliat river when Canaan should be conquered, in the midst of the land—in such a position that they would be conspicuous and accessible, and equidistant from tlie extremities of the land and from each other. 3. Tliou Shalt prepare tliee a way—The roads leading to them were to be kept in good condition, and the bro<>k.< or rivers to be spanned by good bridges; the width of tlie roads was to be .32 cubits; and at all the cross roads signposts were to be erected with the words, Mekclcth, Meke-
CHAPTER XVIII.
Ver. 1-8. The Lord is the Priests' and the Levites' Inheritance. 1. TUe priests, tlie Icevltes shall tat tlie ofl Terlngs—As the tribe of Levi liad no inheritance allotted them like the other tribes, but were wholly conseerated to the priestly office, their maintenance was to *rise from tithes, fiist-fruits, and certain portions of the oblations presented on the altar, which God having by express appointmeit reserved to himself made over, after being offered to His ministers. 3. TUls shall be file priests' due from the people—All who ofTi-red sacrifices of thanksgiving or peace offerings (Leviticus 7.
81-3.5) were ordered to give tlie breast and slioulder as perquisites to the priests. Here "tlie two cheeks" or head and "the maw" or stomach, deemed anciently a great dainty, are specified. But whetlier this is a new injunction, or a repetition of the old, with tlie supplement Of more details, it is not easy to determine. 6-8. If a Ij«vlte . . . come with all tlie desire of liis iiiiitd—It appears that the Levites served in rotation from the earliest times; ljut, from their great numbers, it was only at distant intervals thfy could be called into actual ser-
Icth, "refuge, refuge," painted on tliem. divide tlie coasts of tliy land into tltree parts—the whole extent of the country from the south to the north; the three cities on each side of Jordan were opposite to each other, "as two rows of vines in a vineyard" (see on Joshua 20.
7, 8). 0. Liest tlie avengtr of blood pursue the slaj er, while his heart Is hot—This verse is a continuation of the third (for vs. 4, 5, which are explanatory, are in a p.arenthetical form), and the meaning is, that if the kinsman of a person inadvertently killed should, under the impulse of sudden excitement and without inquiring into the circumstances, inflict summary vengeance on the homicide, however guiltless, the law tolerated such an act; it was to pass with impunity. But to prevent such precipitate measures, the cities of refuge were established for the reception of the homicide, that "innocent blood might not be shed in thy land" {v. 10). In the case of premeditated murder (vs. 11, 12;, they afforded no immunity; but, if it were only manslaughter, the moment the fugitive was within the gates, he found himself in a safe asylum (Numbers 3.5.26-28; Joshua 2U. 6). 8, 9. And if tlie Lord enlarge tliy coast Tliree additional sanctuaries were to be established in the event of their territory extending over tlie country from Hernion and Gilead to the Euphrates. (See on Genesis 1.5.18; Exodus 23.31.) But it was obscurely hinted that this last provision would never be carried into effect, as the Israelites would not fulfil the conditions, viz., "that of keeping the commandments, to love the Lord, and walk ever in his ways." In point of fact, although that region was brought into subjection by David and Solomon, we do not find that cities of refuge were est.ablislied ; because those sovereigns only made the ancient inhabitants tributary, instead of sending a colony of Israelites to possess it. The privilege of sanctuary cities, however, was given only foV Israelites; and besides, that conquered territory did not remain long under the power of the Hebrew kings. vice. Should any Levite, however, under the influence of eminent piety, resolve to devote himself wliolly and continually to the sacred duties of the sanctuary, lie was allowed to realize his ardent wishes; and as he was admitted to a share of the work, so also to a share of the remuneration. Though he might have a private property, that was to form no ground for withholding or even diminishing his claim to maintenance like the other ministering priests. The reason or principle of the enactment is obvious (1 Corinthians 9. 13). At the same time, while every facility was afforded for the admission of such a zealous and self-denying officer, this admission was to be in an orderly manner: he was to minister "as kU his brethren"—i. e., a Gershonite with Gershonites; a Merarite with Merarites; so that there might be no derangement of ihe established courses.
9-14. The Abominations of the Nations are to be AVOIDED. 9-14. Thou slialt not Icarii to do after the bomtnations of those nations—(See on Leviticus 18. 21
19. 26-.S1; 20.6.) In spite of this express command, the people of Canaan, especially the Philistines, were a constant snare and stumbling-block to the Israelites, on account of their divinations and superstitious practices.
I.T-19. Christ the Prophet is to be heard. 15-19. The Lord thy God will raise up unto thee a prophet— The Insertion of this promise, in connection with the preceding prohibition, might warrant the application which some make of it, to that order of true prophets whom God commissioned in unbroken succession to instruct, to direct, and warn His people; and in this view the purport of 11 Is, "There is no need to consult with diviners and soothsayers, .'is I shall alford you tlie bouetit of divinely-appointed prophets, forjudging of whose credentials a sure criterion is given" (vs. IJut the prophet here promised was pre-eminently the Messiah,
14. The Land-mark is not to be Removed. 14-. Tiiou Shalt not remove thy neiglibours' land-mark wliicii tliey of old have set in thine Inheritance—The state of Palestine in regard to enclosures is very much the same now as it has always been. Though gardens and vineyards are surrounded by dry stone walls or hedges of prickly-pear, the boundaries of arable fields are marked by nothing but by a little trench, a small cairn, or a single erect stone, placed at certain intervals. It is manifest for He alone was "like unto Moses (see on ch. 31. lOj in his mediatorial character; in the peculiar excellence of his ministry; in the number, variety, and magnitude of his miracles; in his close and familiar communion with God; an<l In his being the author of a new disjicnsation of religi"n." This prediction was fulfilled 1501) ye.ars afterwards, and was expressly applieil to Jesus Christ by Peter (Acts 3.22, 23), and by Stepli(>n (.Vets 7. .37). 19. whosoever will not hearken itnto my nords which he shall speak in my name, I will re<iuii-c it of lilm The direful consecjuences of unbelief in Christ, and disregard of his mission, the Jewish people have been experiencing during INOO years. thiit a di.shonest person could easily fill the gutter with earth, or remove these stones a few feet without mucii risk of detection, and enlarge his own field by a stealtljy encroachment on his neighbour's. This law, then, was made to prevent such trespasses.
1.5-21. Two Witnesses Required. 15. One witnesa shall not arise against a man for any Iniquity—The following rules to regulate the admission of testimony in pulilic courts are founded on the principles of natural justice. A single witness shall not be admitted to the condemnation of an accused person. Punishment of a Kalsf, Witness. 16-'41. Hut if convicted of perjury, CHAPTER XIX. Ver. 1-13. Of the Cities op Refiige. 2. Tiioii slinlt separate three cities in the mldiit of thy land—Goclit will be sufflcient for his own condemnation, and his punishment shall be exactly the same as would have PrUsti In Exhort the People. DEUTERONOMY XX, XXI. Ejyialwn of Uncertam Murder. surrender, the people would oeconie dependent, and ill the relation of tributaries the coniiuered nations would receive the highest blessings from alliance with the chosen people; they would be brought to tlie knowledge of Israel's God and of Israel's worship, as well as a participation of Israel's privileges. But if the besieged city relused to capitulate and )ie taken, a universal m.issacre was to be made of the males, while the women and children were to be preserved .and kindly treated (vs. 13, 11). By this means a provision was made for a Vriendly and useful connection being established between the captors and llie captives; and Israel, even through her conquests, would prove a blessing to the nations. 19. Thou slialt not destroy tlie trees tlsereof tiy lorciiig an a ve ninliist t hem —In a protracted siege, wood would be required lor various purposes, both for military works and for fU'd. But fruitbearing trees were to be carefully spared; and, indeed, in warm countries like India, where the people live niueh more on fruit than we do, the destruction of a fruit tree is considered a sort of sacrilege. ^0. tlion sliait bnild tmi~ »varks against tlie eity tliat iiiakef Ji war %vitli tlie*^— II; overtaken the oViject of his malignant pro&ecution. (See oil Exodus 21. ; Leviticus 21. 20.)
CHAPTER XX.
Ver. 1-20. The Priests' Exhortation to f.xcouraoe THE People to Battle, i. When tUoM gocst out to l;attle against tUiiie enemies—In tlie approachini; invasion of Canaan, or in any just and defonsive war, tlie Israelites had reason to expect the presence and favour of God. 3. ivlien ye cosne nih nnto fUe IjHttle, tiie jiriest i'Jiiall appi'oacli and si>e.iIiL unto tlie people—Jewish writers say that there was a war priest appointed by a special ceremonial to attend the army. It was natural tha.t the solemn objects and motives of religion should liave been applied to animate patriotism, and give addititmal impulse to valour; otlier people have done this. But in the case of Israel, tlie regular attendance of a priest on the battle-field was in accordance with their theocratic government, in which everything was done directly by God through his delegated ministers. It was the province of this priest to sound tlie trumpets (Xumbers 10. 9; 31. G), and he had others under him who repeated at the head of each battalion the exhortations whicli he addressed to the warriors in general. The speech (vs. 3, i) is marked by is evident that .some sort of military engines were intended; and accordingljwe know, that in Egypt, where the Israelites learnt tlieir military tactics, the method of conducting a siege was by throwing up banks, and making advances with movable towers, or wifli the tcstudo. [Wilkinson.] ii brevity and expressiveness aiimirably suited to the occasion, viz., when the men were drawn up in line. 4. Yonr God is lie tliat goetli witli you, to fijjiit for yon against yonr enemies, to save yoi\—according to Jewish writers, the ark was always taken into the field of combat. But there is no evidence of this in the sacred history; and it must have lieen a sufficient ground of encouragement to be assured that God M'as on their side, CHAPTEE XXI.
Ver. 1-9. Expiation of Uncert.-vin Mukder. 1. if one l>e fonnd sl»in lying in the field, and it be not known wiio hath slain him— The ceremonies here ordained to be observed on the discovery of a slaughtered corpse show the ideas of sanctity which the Mosaic law sought to associate with human blood, the horror which murder inspired, as well as the fears that were felt lest God should avenge it on the country at large, and the pollution which the land was supposed to contract from the ."j. llie oflicers sliall speak niito tlie people l:l.,Sholerim, wlio are called "scribes'" or "overseers." (Exodus 5.6.) Tliey might be keepers of the muster-roll, or perhaps ratlier military heralds, whose duty it was to announce ttic orders of the generals. (2 Chronicles 26. 11.) This pcoolamation {vs. 5, 8) must have 'oeen m.ade previous to the prii'st's address, as great disorder and inconvenience must have been occasioned if the serried ranks were broken by the departure of those to whom the privilege was granted. Four grounds of exemption are expressly mentioned:—1. The dedicalion of a new house, which, as in all Oriental countries still, was an important event, and celebrated by festive and religious ceremonies (Nelieiriiah 12.27); exemption for a year. 2. The planting of a vineyard. The fruit of the first three years being declared unlit for use, and the first-fruits producible on the fourtli, eft'usion of innocent, unexpiated blood. According to Jewish writers, the .Sanhedrim, taking charge of such a case, sent a deputation to examine the neighbourhood, and, they having reported which was the nearest town to the spot where the body was found, an order was issued by their supreme authority to the elders or magistrates of that town, to provide the heifer at the civic expense, and go through the appointed ceremonial. The engagement of the public authorities in the work of expiation, the purchase of the victim heifer, the conducting it to a " rough valley" wliicli might be at .a considerable distance, and which, as the original implies, was a wady, a perent!ie exemption in this ease lasted at least lour years. H. Tlie l)etrothal of a wife, wliich was always a consideral)le time before marriage. It was deemed a great hardsliip to l(ave a houi unfinished, a new properly half cultivated, and a recently-contracted marriage; and the exemjitions allowed in these cases were founded on the principle ttialaman's heart being deeply engrossed by something at a distance, he would not lie very enthusiast ie in the pu1)lic .service. 4. The ground of exemvition was cowardice. From the composition of the Israelitish army, wbich was an Irregular militia, all aliove twenty years br'iug liable to serve, many totally unfit for war must iiave been called to the field ; and it was tlierefore a pi udential arrangement to rid the army of such miwarliko elements—persons who could render no efliclent service, and the contagion of whose craven spirit might lead to panic and defeat. 0. tliey aJinll mnke eni>taii)s of tlie armies to lead tlie people i.r., wlien the exempted parties liave withdrawn, tlK" combatants shall bc ranged in f)rder of battle. 10-S40. ivlien tiioit eomest nl;;l\ nnto a city to li Iit niilnst It, tlien pioelalm peace iiitto it \n important principle is liero Introduced Into the warlawof Israel regarding the people they fought against, and the cities they besieged. With " the cities of those people wliicli God doth give thee" In Canaan, It was to b(! a war of utter ex Urmlnatlon (r.v. 17, IS). But M'hen on a Just occasion, they went against other nat ions, they were first nial stream, in the w.aters of which the polluting blood would be wiped away from the land, and a desert withal, incapable of cultivation ; the washing of the hands, which was an ancient act symbolical of innocence; the whole of th(^ ceremonial was calculattHl to make a deep impression on file Jewish, as well as on the Oriental mind generally; to stimulate the activity of the nnigistrates in the discharge of their official duties; to lead to the dlscover.v of the criminal, and the repression of crime.
10-2.'!. The TiiEA rM ent ok a Captive taki;n ro Wiee.
10-14". "When tlioii j;oe.-t to war and seest among lli© eaptlve.«<a lieniitlfiiil woman that tkoii \v»n)«Iest have her to he thy wife—.Vccording to tli(> war euslonis of all ancient n:itions, a female captive becamithe ^lave of the victor, who had the sole and unclialleng<>able control of right to her person. Moses improved this existing usage by siiecial regulations on the subject. He enacted that, in the event of her master b(-lng captivated liy her be iuty, and contemplating a marriage with her, a month sliould he allowed to elapse, during which her iierturbed feelings might bo calmed, her mind reconciled to her altered con« dition, and she might bewail the loss of her jia rents, now to her the same as dead. .\ month was the usual period of mourning with the Jews, and the circumstances mentioned here were the signs of grief—the shaving of the head—the (not paring, but doing, t". c.,) allowing the t<> make a proclamation of pexvce, which If allowed hy a 134
IMPLEMENTS AND HOUSEHOLD UTENSILS.
IRONKF.Y. rrom Thebes. Deut. xi. 10.
BED AND HEAD-REST Wilkinson, .fnciml Egypiiaju. Estb. i. 6, li VI'I I A.N' liLl.LOW S. F. Cailliarci, Rriherches sur lei Jlrls du Jlnciem EsitP'Um. Jer. vi. 29.
Of liv Mianiti] toward Brethren. DEUTERONOMY XXII. Various Laws and Ordinaitce*. softness and clfeminacy in the man, impudence and boldness in the woman, as well as levity and hypocrisy in both ; and, in short, opens tlie door to an influx of so many evils tliat all who wear tlie dress of anotlier sex are pronounced "an abomination unto the Lord." 0, 7. If a bird's nest chance to be befoi'e tikce—This is a beautiful instance of the humanizing spirit of the Mosaic law, iu cliecking a tendency to wanton destructiveness, and encouraging a spirit of kind and compassionate tenderness to the tiniest creatures. But there was wisdom as well as humanity in the precept; for, as birds are well known to serve important uses in the economy of nature, the extirpation of a species, wliether of edible or ravenous birds, must in any country be productive of serious evils. But Palestine, in particular, was situated in a cliniiite wliich produced poisonous snakes and scorpions ; and lietween deserts and mountains from which it would have been overrun with tliem, as well as immense swarms of tlies, nails to grow uncut, the putting oG' ln-r gorgeous dress in which ladies, ou tli<; eve o! being captured, urruyed llienx-
Belves to be tlie more iittracllve to tneir captors. Tlie ilelay was lull of liumanity ami liiiiiiness to tlie lemale slave, as well as a prudential measure to try tiie streugtli of her master's att'ectious. If liis love should al'terwiirds cool, aud lie Ijecome inilitlerent to lier person, he was not to lord it over her, neither to sell hiT In tlie sla ve-marl;et, lior retain her in a subordinate condition in l)is liouse; but slie was to Ije free to go wliere her inclinations led her. 15-17. II" a man Jxav« two wives, one Ijeloved, Che ot Ucr lia Jed—In the original and all other translations, tiie words are reurteri d "ijave Inid," referring to events that have already taken place; and t.lia.t the "liad" has, by some ruistalce, Ijeen omitted in oar version, seems highly probalile from tlie otlier verbs l)eing in the past tense—"liers tliat was liated," not " hers tuat is hated;" evidently intimating that she (the first wife) was dead at the time referred to. Moses, therefore, do<'S not here legislocusts, mice and vermin of various kinds, if the birds which fed upon them were extirpated. [Michaelis.] Accordingly, the counsel given in this passage was wise as well as humane, to leave the hen undisturbed for the propagation of the species, while the taking of t he brood occasionally was permitted as a check to too rapid an increase. late up<m the case of a man wlio has two wives at the same time, bat on tiiat of a maJi who has married twice in succession, the second wife after the decease of the first and there was an ol)vious necessity for legislation in tliese circumstanr.es; for the first wife, who was luit(!d, was
8. ttiou sCinlt make a battlement for tliy roof, that (lead, and tire second wife, the favourite, was alive; and with tlie feelings of a stepmother, she would urge her husband to make lier own son the heir. This case has no bearing upon polygamy, which there is no evidence that the Mosaic code legalized. 18-31. If aman Have a stiib Ijoru and rebellious son—A severe law was enacted in tlioii Ijriijg not blood upon thine house, if amy fall from thence—Tlie tops of houses in ancient Judca, as in tlie Kast still, were flat, being composed of brandies or twigs laid across large beams, and covered with a cement of clay or strong plaster. Tliey were surrounded by a parapet bi'east high; for as in summer the roof is a favourite resort for coolness, accidents would frequently happen from persons incautiously approaching tiie edge and falliuK into tlie street or court; lieuce it was a wise and pnidi iit ]>recaution in the Jewisli leg.islator to provide, tliat a stone balustrade or timber railing round the roof sliould form an essential part of every new house. 9. Tliou Shalt not sow tliy vineyard with diver* seeds—(See on Leviticus 19. 19.) 10. Thoii sii.alt not plough with an ox aiid an ass togetlier—Wlietlier this association, lilce tlie mixture of seeds, liad been dictated by superstitious motives, and the proliibition was symbolical, designed to teach a moral lesson (2 Corinthians this case. Hut tlie consent of Ixtth parents was required as a prevention of any aiiuse of it; for it was reasonable to suppose that tliey would not both agree to a criminal information against their son except from absolute jiecessity, arising from his inveterate and hopeless wickedness; and, in that view, the law was wise and salutary, as Buch a pei'son would be a pest and nuisance to society. The punishment was that to which blasphemers were doomed ; for parents are considered God's representatives, and Invested v/itli a porlion of his autliority over their children. H I, 23. If a in.ini ha-i e committed a sin, a«d thou hang hin» on a tree—hanging was not a Hebrew form of execution—gibbeting is meantbut (he body was not to be left to rot, or be a prc,y to ravenous bii'ds: it was to lie buried "that day," eitlier because the stench in a hot climate would corrupt the air, or the spectacle of an txposed curpst bring ceremonial defileiaent on the laud.
6. 14), mayor may not have been the case. But the prohibition prevented a great in liumariity still occasionally practised by the poorer sort in Oriental countries. An ox and ass being of different species, and of very dill'erent characters, cannot associate comfortably, nor unite cheerfully in drawing a plough or a wagon. Tiie ass being rnucli smaller and his step shorter, there must bo an unequal and irregular drauglit. Besides, the ass, from feeding on coarse and poisonous weeds, has a fa:tid ijreath, wliicli its yoke-fellow seeks to avoid, not only as poisonous and offensive, Imt producing leanness, or, if long continued, death; and hence, it has been observed always to hold .away its head from tlie ass, and to pull only with one slioulder. 11. thou slialt not wear a garment of divers sorts—The essence of the crime (Zeplianiali 1. S) consisted, not in wearing a woollen and a linen robe, but in the two studs being woven together, according to a favourite superstition of ancient idolaters (see on Leviticus
CHAPTER XXII.
Ver. 1-1. OfHUMANITY TOWARD Beethken. 1. Thou •halt not see thy brother's ox or his 8heei> go astray, aud hide thyself from them, £c.—"Brother" is a term of extensive application, compreliending persons of every description; not a relative, neighbour, or fellow-countryman only, but any human being, known or unknown, a foreigner, and even an enemy (Exodus 2.'J. 4). Tlie duty Inculcated is an actof common justice and ciiarity, which, while it was taught by the law of nature, was more clearly and forcibly enjoined in the law delivered by God to His people. Indifference or dissimulation in tlie circumstances supposed would not only be cruelty to the dumb animals, but a violation of the common rights of humanity; and therefore the dictates of natural feeling, and still more
19. 19). IX. thou slialt not make titee fringes upon the four sjuarters—or, according to some emii Kait biblical interpreters, las-ieli on the coverlet of the bed. Tlie precept is not the same as Numbers 15. 38. 13-30. If a man take a wife, &c.—The regulations that follow might be ipiperatively needful in the Wi.era situation of the Israelites; aud tlie authority of the divine law enjoined, tliat tlie lost or missing property of anotlier should be taken care of by the finder, till a proper opportunity occurred of restoring yet, it is not necessary tliat we should curiously and impertinently inquire into them. So far was it from being unworthy of (iod to leave such things upon record, that the enactments must heighten our adniiratjon of His wisdom and goodness in the management of a people so perverse and so given to Irregular passions. Nor is it a it to the owner.
.'i-12. TiiK Sicx TO BE Distinguished UY Apparel. 5. The woman sliall not wear that which pcrtaineth to man, neither shall a man put on a woman's garment —Though disguises were assumed at certain times in heathen temples, it Is probable that a reference was made to unbecoming levities practised in common life. Tliey were properly forbidden; for the adoption of tlie habiliments of the one sex by the other is an outrage on decency, obliterates the distinctions of nature by fostering lietter argument that the Scriptures were not written by inspiration of God to oliject, that this passage, and others of a lilie nature, tend to corrupt the imagination, and will be abused by evil-disposed readers, than it is to say that the sun was not created by God, because its light may be Vanans Commands DEUTERONOMY XXIII—XXV. and Ordinanea, CHAPTER XXIV. aovised by wicked men as an assistant in committing crimes which they have meditated. [Horne.]
Ver. 1-22. Of Divorces. 1. Wlien a man Iiath taken a wife, and married iier, and it come to pass that she tlnd no favour in his eyes—It appears tliat the practice of divorces was at this early period very prevalent amongst the Israelites, who had in all probability become familiar with it in Egypt. [Lane.] The usage being too deep-rooted to be soon or easily abolished, was tolerated by Moses (Matthew 19. 8), but it was accompanied under the law with two conditions, which were calculated greatly to prevent the evils incident to tlie permitted system-, viz.: 1st. That the act of divorcement was to be certified on a written document, the preparation of which, with legal formality, would afford time for reflection and repentance ; and 2d. That, in the event of the divorced wife being married to another husband, she could not, on the termination of that second marriage, be restored to her first husband, however desirous he might be to receive her. 5. When a man hath taken a new wife, he shall not go to war—This law of exemption was founded on good policy, and was favourable to matrimony, as it afforded a full opportunity for the affections of the newly-married pair being more firmly engaged, and it diminished or removed occasions for tlie divorces just mentioned. 6. No man shall take the nether or the upper millstone to pledge—The " upper" stone being concave, covers the "nether" like a lid; and it has a small aperture, through which the corn is poured, as well as a handle by which it is turned. The propriety of the law was foiuided on the custom of grinding corn every morning for daily consumption. If either of the stones, therefore, which composed the handmill was wanting, a person would be deprived of his necessary provision. 7. If a man be found stealing any of Ills brethren—(See on Exodus 21. 16.) 8, 9. Take herd in tlie plague of leprosy—(See on Leviticus 13. H.) 10-13. AVhen thou dost lend thy brother anything, thou shalt not go into his house to fetch his pledge—Tlie course recommended was, in kind and considerate regard, to spare the borrower's feelings. In the case of a poor man who had pledged his cloak, it was to be restored before night, as the poor in Eastern countries have commonly no other covering for wrapping themselves in when they go to sleep than the hyke or plaid they have worn during the day. 14, 15. Thou shall not oppress a hired servant that is poor and needy—Hired servants in the East are paid at the close of the day ; and for a master to defraud the labourer of his hire, or to withhold it wrongfully for a night, might have subjected a poor man with his family to sullering, and was therefore an injustice to be avoided (Leviticus 10. l;>). 16-lH. The fathers shall not be put to death for the children-The rule was addressed for the guidance of magistrates, and it established the efiuit-
CHAPTER XXIII.
Ver. 1-26. Who may and who may not Enter into THE Congregation. 1. He that is wounded, <S:c., sUall not enter into tine congregation of the Lord—" To enter Into tlie congregation of tlie Lord" means either admission to public lionours and offices in tlie Cliurcli and State of Israel, or, in tlie case of foreigners, incorporation with that nation by marriage. Tlie rule was, that strangers and foreigners, for fear of friendship or marriage connections with them leading the people into idolatry, were not admissible till their conversion to the Jewish faith. But this passage describes certain limitations of the general rule. The following parties were excluded from the full rights and privileges of citizenship :— 1st, Eunuchsit was a very ancient practice for parents in the East by various arts to mutilate their children, with a view of training them for service in the houses of the great. 2d, Bastards—such an indelible stigma in both these instances was designed as a discouragement to practices that were disgraceful, but too common from intercourse with foreigners. 3d, Ammonites and Moabites were excluded—for without provocation they combined to engage a soothsayer to curse the Israelites ; and further endeavoured, by ensnaring them into the guilt and licentious abominations of idolatry, to seduce them from their allegiance to God. even to tlie tenth generation shall they not enter—Many eminent writers think that this law of exclusion was applicable only to males; at all events that a defini e is used for an indelinite number (Nehemiah 13. 1; Ruth 4. lU; 2 Kings 10. 2). Many of tlie Israelites being established on the east side of Jordan in the immediate neighbourhood of tliose people, God raised this partitionwall lietween tliem to prevent the consequences of evil communications. 4th, More favour was to be shown to Edomites and Egyptians—to the former from their near relationship to Israel ; and to the latter, from their early hospitalities to the family of Jacob, as well as the many acts of kindness rendered them by private Egyptians at the Exodus (Exodus 12. 3(1). The grandchildren of Edomite or Egyptian proselytes were declared admissible to the full riglits of citizenship as native Israelites; and by this remarkable provision, God taught His people a practical lesson of generosity and gratitude for special deeds of kindness, to the forgetfulncss of all tlie persecution and ill services sustained from those two nations. 9-14. When the host goetli forth ngninst tliine enemies, keep thee from every wicked tiling—From the excesses incident to camp life, as well as from habits of personal neglect and impurity. 15, 10. Thou slialt not deliver unto his master the servant ^vhicli has escai>ed from hi3 master unto thee—Evidently .a servant of tlie Cauaanites or some of the neighbouring people, who was driven by tyrannical oppression, or induced, with a view of embracing the true religion, to take refuge in Israel. 19, 30. Thou shnlt not lend uiion usury to thy lu-other,able principle that none sliould lie responsilile for the crimes of otiiers. 19-r44. AVhen thou cutlest down thine harvest in thy tield—The grain, pulled up by the roots or cut down witli a siekl(>, was laid In Imise sheaves; th(> fiuilol the olive was obtained by striking the branches with long poles, and the grape clusters, severed by a hook, wer(^ gathered in the hands of the vintager. Here is a beneficent provision for ttie jioor. Every forgotten sheaf. . . Unto a stranger thou iimyest l» iid upon usury The Israelites lived in a siiniile state of society, and hence they were enc luraged to lend to each other in a friendly way, witliout any hope of gain. Hut the case wasdil Terent Witii foieigneis, who, engaged in trade and commerce, borrowed to enlarge their capital, and might reasonably be exiTRcted to pay interest on their loans. Besides, the distinction was admirably conducive to keeping tlie Israelites separate from tlie rest of the worhl. MX, When thou voivest a vow—(See on Numbers .'!(). 2.) J85. Wlieii tliou comest into thy neighbour's vineyard, then thou mnyest eat grapes thy flll at tliliie own plcinsure—Vine.Nards, like corn-fields mentioned in the next ver.se, were often unenclosed. In vine-growing countries grapes are amazingly cheap ; and we need not wonder, therefore, that all within reach of a passenger's in the harvest-thdd was to lie ; the olive tree was not to be beaten a second time; nor gleaning grapes to be gathered, in order that, in collecting what remained, the hearts of the stranger, the fatherless, and the widow might be gladdened by the bounty of Providence.
CHAPTER XXV.
Ver. 1-19. Stripes MUST NOT KXTKKD Fonn 2. If the wicked man b«, worthy to l>e beaten—In judicial sentences, which award(Ml punishment short of capital, scourging, like the Egyptian liastinado, was the most common form in which they were executed. The Mosalo law, however, introduced two important restrictions, viz.
was tree; the (luantlty plucked was a loss never felt by the proprietor, and it was a kindly privi'ege allbrded to U;« poor and wayfaring man.
1st. That the punjshmenl should be liillicted In preseiK-e of the Judge iusleiul of being iiitli(-ted in private by suiue
of the Offerer of First-fruits. DEUTEEONOjSIY XXVI, XXVII. The 'law to be Written upon Slonea.
Increase tlie third year—Among the Hebrews there were two tithings. The first was appropriated to the Levites (Numbers 18.21). The second, being the tenth of what remained, was brought to Jerusalem in kind ; or it was converted into money, and the owner on arriving in the capital, purchased sheep, bread, and oil (ch. 14. 2'2, 23). This was done for two j'ears together. But this second tithing was eaten .it home, .and the third year distributed amongst tlie poor of the jlace at discretion (ch. 11. 2S, 29). 13. Thou shalt say before the Lord tliy God, I have brought away the luallowed things out ofmine house This was a solemn declaration tliat noiliiug which should be devoted to the Divine service had been secretly reserved for personal use. li. I liave not eaten thereof In my mourning—in a season of sorrow, which brought defilement on sacred tilings; under a pretence of poverty, and grudging to give any away to the poor, ueitlier, for any unclean use i. e., any common purpose, ditferent from what God had .appointed, and whii-li would have been a desecration of it. nor given auglit thereof for the deail—on any funeral service, or, to an idol, which is a dead thing. heartless official; and 2tl. That the maximum amount of It sliould be limited to forty stripes, instead of being awarded according to the arbitrary will or passion of the magistrate. The Egyptian, like Tmkish and Chinese rulers, often applied the stick till they caused death or lameness for life. Of what the scourge consisted at first we are not informed; but in later times, when the Jews were exceedingly scrupulous in adhering to the letter of the law, and, for fear of miscalculation, were desirous of keeping within the prescribed limit, it was formed of three cords, terminating in leathern thongs, and thirteen strokes of this counted thirty-nine (2 Corinthians 11. 21).
4. Tliou sUalt not muzzle the ox -wlieii lie treadeth out the com—In Judea, as in modern Syria and Egypt, the larger grains were beaten out by the feet of oxen, which, yoked together, trode round day after day the wide open spaces which form the thresiiing-floors. The animals were allowed freely to pick up a mouthful, when they chose to do so; a wise as well as humane regulation, introduced by the law of Moses (cf. 1 Corinthians 9. 9; 1 Timothy 5. 17, 18). 5-10. the wife of tlie dead shall not marry withoutunto a stranger ; her Itusbniid's brother shall take her to wife—This usage existed before the age of iloses (Genesis 38. 8). But the Mosaic law rendered the cuslotn obligatory (Matthew 22. 25) on younger brothers, or the nearest kinsman, to marry the widow (Ruth 4. 4), by associating the natural desire of perpetuating a broth-
CHAPTER XXVII.
Ver. 2-10. The People ake to Write the Law upon Stones. 3. It sliall be on tlie Any rt'Jien we shall pass over Jordan—day is often put for time; and it was not er's name, with the preservation of property in the Hebrev/ families and tribes. In the event of the younger brother declining to comply with the law, the widow brought her claim before the authorities of the place at a public assembly (the gate of the city), and he having declared his refusal, she was ordered to loose the thong of his shoe—a sign of degradation—following up that act by spitting on the ground—the strongest expression of ignominy and contempt amongst Eastern ijeople. The shoe till some days after the passage thiit the following instructions were acted upon, thou slialt set i.hee up great stones, and pl.iister thei>i witli plaister—These Stones were to be taken in their natural state, unhewn, and unpolished—the occasion on which tliey were used not admitting of long or elaborate preparation ; and they were to be daubed over with paint or white-wash, to render them more conspicuous. Stones and even rocks are seen in Egypt and the peninsula of .Sinai, containing inscriptions made 3U00 years ago, in paint or plaister. By some similar metliod those stones may have been in» scribed, and it is most probable that Moses learned the art from the Egyptians. 3. Thou shalt write upon tliem all the words of this law—It might be, as some think, the Decalogue; but a greater probability is, that it was "the blessings and curses," which comprised in fact an epitome of the law (Joshua 8. 34). 5-10. tliere slialt thou build an altar . , . of whole stones—The stones were to be in their natural state, as if a chisel would communicate pollution to them. The stony pile was to be so large as to contain all the conditions of the covenant, so elevated as to be visible to the whole congregation of Israel ; and the religious ceremonial performed on the occasion was to consist, first, of the elementary worship needed for sinful men ; and secondly, of the peace ofteriugs, or lively, social feasts, that were suited to the happy people whose God was the Lord. Thei'e were thus, the lixw which condemned, and the typical expiation—the two groat principles of revealed religion. wiis kept by the magistrate as an evidenc e of the transaction, and the parties separated. 13-16. Thou slialt not have dlverii weights—Weights were anciently made of stone, and are frequently used still by Eastern shopkeepers and trader.s who take them out of the bag and put tlieni in tlie t)alance. The man who is not cheated by the trader and his bag of divers weights must be blessed with more acutencss than most of his fellows. [Robert.s.]
(Cf. Proverbs Ki. 11 ; 211. ID.) 17-19. Remember what Amalek did—This cold-blooded and dastardly atrocity is not narrated in the previous history (Exodus 17. 14). It was an unprovoked outrage on the laws of nature and humanity, as well as a daring defiance of that God who had so signally sliowii Ills favour towards Israel (see on 1 Samuel
15.; 27. 8; 30). CHAPTER XXVI.
Ver. 1-1.5. The Confession of Him that OFFERiSTH THK Basket of Fiksi-fhuit.s. Thou shalt take of tite rtrst of all the finit of the earth—The Israelites in Canaan being God's tenants at will, wen; required to give Him tribute in the form of first-fruits and tithes. No Israelite was at liberty to use any productions of liis field until he had present<'d the required offerings. The tribute began to be exigible after the settlement in the promised
Ver. 11-13. The Tribes Divided on Gerizim and Ebal. 11-13. these sliall stnd upon ti!ount Gerizim to bless the people , . . these shall stand upon mount Kbal to curse—Tliose long rocky ridges lay in the province of Samaria, and tlie peaks referred to were near Shechem (N.ablous), rising in steep precipices, to the height of about 800 feet, and separated by a green, wellwatered valley, of about .500 yards wide. The people of Israel were here divided into two parts. On mount Gerizim (now Jeljcl-et-Tur) were stationed the descendants of Rachel and Leah, tlie two principal wives of Jacob, and to them was assigned the most pleasant and honourable lanil, and it was yearly repeated at one of the great feasts (Leviticus 2.14; 'li. lU ; •£i. 1.5; Numbers 28. '20; ch. l(i. 9). Kvery master of a family carried it on his shoulders in a little basket of osier, peeled willow, or palm leaves, and brought it to the sanctuary. 5. Thou shalt say, A Syrian ready to perlsli was my fatlier— rather, .a wandering Syrian. The ancestors of tlie Hebrews were nomad shepherds, either Syrians by birtli a,s Abraham, or by long residence as Jacob ; and when tliey were established as a nation in the posse.sslon of the promised land, it was to God's unmerited goodness they W(^re indeljted for their distinguished privileges, and in token of gratitude they brought this basket of first-fruits. 11. tliou shalt rejoice —feasting with frien<ls and the Levites, wlio were invited on such occasions to share in the cheerful fistivitles that followed oblations (ch. 12.7; 10. 10-1.5). l.i-l.l. \Vhen tikou boiit made au end of tithing all tlie titlies of tliiue office of pronouncing the benedictions; while on the twill hill of Ebal (now Imad-el-Deen) were placed the posterity of the two secondary wives, Zilpah and Bilhah, with tlio.se of Reuben, who had lost the primogeniture, and Zcbulun, son of Leah, 5'oungest son; to them were committed the necessary but painful duty of pronouncing the maledictions («ee on Judges 9. 7). The ceremony might have taken place on the lower spurs of the mountains, where they approach more clo.sely to each other ; and the course ob.scrved was as follows :—Amid the silent expectatioua
Blessing!- Jor Obedience, DEUTEFvOXOMY XXVIII. and Ihe Curses /or DLsobedimce, of the solemn assembly, the priests standing round the ark in the valley below, said aloud, looliiug to (jerizim, "Blessed is the man that maketli not any graveii image," When the people ranged on tliat hill responded in lull firaultaneous sliouts of "Amen;" then turning round to Ebal, they cried, "Cursed is the man that maltetli anj' graven image;" to wliich those that covered the ridge ansvv'Cied, "Amen." The same course at every pause was followed with all tile blessings and curses (see on Joshua of licart—they would be bewildered and paralyzed with terror at the extent of their calamities. aO-33. tlioa slialt grope at noonday—a general description of the painful uncertainty in which they would live. During t!ie middle ages the Jews were driven from society into hiding-places which they were afraid Jto leave, not knowing from what quarter they might be assailed, and their ciiildren dragged into captivity, from which no friend could rescue, and no moiKy random them. 35. tlic ILord sliall smite dee in tite luiees aiitl in tlic legs—this is an exact description of elephantiasis, a horrible diser.se, something like leprosy, which attacks particulaily the lower extremities. 3tt. Tbc Lord shall bring tltee and tliy king—This shows how widespread would be the national calamity; and at the same time how hopeless, when he wlu) should have been their defender shared the captive fate of his subjects, tliere slualt thon serve otber go<ls, wood and stone—The Hebrew exiles, with some honourable exceptions, were seduced or compelled into idolatry in tlie Assyrian and Babylonish captivities (Jeremiah 44. 17-19). Thus, the sin to which they had too often betrayed a perverse fondness, a deep-rooted propensity, became their punishment and their misery. 37. thon Shalt become an astonishment, a proverl*, and a byword among all natioits whither tike Lord sliall, ikc. —The annals of almost every nation, for eighteen hundred years, alford abundant proofs that this has been, as it still
8. S'-i, 81). These curses attendant on disobedience to the Divine will, whicli had been revealed as a law from heaven, be it observed, are given in the form of a declaration, not a Irish, as the words sliould be rendered, " Cursed is he," and not "Cursed be he."
CHAPTER XXVIII.
Ver. 1-6''. The Blessings FOR Obedience. 1. iftlioH slialt lifarkeii diligently iiuto tike voiee of tSie Lord tliy God—In tliis chapter the blessings and curses are enumerated at lengtli, and in various minute details, so that on tlie first entrance of tlie Israelites into the land of promise, their whole destiny was laid before them, as it was to result from their obedience or tlie contrary. 'Z6. AH tiiese biessi Jigs sliall come on tliee—tlieir nalional obedience was to be rewarded by extraordinary and universal prosperity. 7. flee before tliee seven waj-s— /. c, in various directions, as always happens in a rout. 10. calleiJ by tlif name of tUc Lord i. c, are really an(i actually His people (eh. It. 1 ; 26. 18). 11. TSie I,oi-d sUall jnaUe tliee jjienlcons in goods—Beside the natural capabilities of Canaan, its extraordinary fruitlulness was traceable to the special blessing of Heaven, la. TKc Lord shall open imto t5\ee Uis good treasure—The seasonable supply of tiie early and latter rain was one of the principal means by which their land was so uncommonly fruitful, tboii sHnlt lend unto many nations, and stiall not borrow i. e., thou shall be in such aliluent circum Btaiices, as to be capable, out of thy superfluous wealth, to give aid to thy poorer neighbours. 13, 14. tbc liead and not flic tail—an Oriental form of expression, indicating the possession of independent powi>r and great iligtiity and acivtiowledged excellence (Isaiah 9. 1 1 ; 1!). 1.')). l."»-^0. But if tUou wilt not liearken unto the voice of tbe ioi-d—Curses that were to follow them in the event of disobedience ai'e now enumerated, and they ai'e almost exact counterparts to the blessings which were described in the preceiling context, ,as the reward of a faitlilul adherence to the covenant, ai. pestilence—some fatal epidemic; tliere is no reason, liowever, to think that the plague, which is the great modern scourge of the East, is I'eferr(nl to. 'M. a ennsnniplion—a waslingdisorder; but the European plitliisis is almost unknown in Asia, fever . . . tntlamniation . . . extreme burning—(fever is rendered "burning ague" (Leviticus 20. 10), and the others mentioned along with it evidently point to those febrile ad'eclions wliich are of malignant charact(:r and great frequency in the East. tUe sword—rather " dryness,"—the ejfect on the human body of such violent disorders, lilastiuf; ajid mildew—two atmosiiheric inllueiices fatal to grain. ^3. lieuven . . . brass . . . eartli . . . iron—strong Oriental figures used to d( scrilie the effects of long-continued drought; and this want of regular and seasonable rain is allowed by the most intelligent observers to be one great cause of the present sterility of Palest i in;. Si'l. tl«e rain of tliy land powder and dust—An allusion i>robably to the dreaillul ellects of tornadoes in the Kast, which, raising the sand in immense twisted pillars, drive them along with the fury of a tempest. These shifting sands are most destiuctive to cultiv.at,ed Lands; .and in conseqiumee of their encroachments, many once fertile regions of (he I'ast are now barren <ieserts. '^7, tl»e botcii of Kgypt— is, the case—the very name of Jew being a universally recognized term for extreme degradation and wretchedness. 49. the Lord sliall bring a nation against thee from far—The invasion of the Itomans—"they came from far." The soldiers of the invading army were taken from France, Spain, and Britain—then considered " the end of the earth." Julius .Severus, the commander, afterwards Vespasian and Hadrian, left Britain for the scene of contest. Moreover, the ensign on the standards of the Roman army was^'an eagle;" and the dialects spoken by the soldiers of the different nations that composed that army were altogether unintelligible to tlie Jews. 50. A natlou of fierce countenance — A just description of the Romans, who were not only bold and unyielding, but ruthless and implacable. 51. he sltall eat the fruit of thy cattle, Ac—According to tlie Jewish historian, every district of the country through which they passed was strewed with the wrecks of their dev.astation. 51. He sliall besiege tltee until thy Iisgh and fenced walla come down—.Ml the fortified places to which the people betook themselves for safety, were burnt or demolished, and the walls of Jerusalem itself razed to the ground. 53-57. tlioii shalt eat the fruit of tliine own body (See on 2 Kings 6. 29; Lamentations 4.10.) Such were the dreadful extremities to which the inhabitants during the siege were reduced, that many women sustained a wretched existence by eating the ffesh of their own children. Parental affection was extinguished, and tlu' nearest relatives were jealously avoided, lest they should discover anil demand a share of the revolting viands, ca. ye sliall be few in number—There has been, ever since the destruction of Jerusalem, only an inconsiderable remnant ol Jews existing in that land—aliens in the land of their fathers; and of all classes of the inhabitants they are the most degraded and miserable beings, dependent for their support on contributions from Europe. C3. ye shall I>e plucked from ofl' tlie land—Hadrian issued a in'oclaiiiation, Ibibidding any Jews to reside in Jndea, or even to apiiroaeh its contines. 04. The Lord sliall scatter thee among all people—There is, perhaps, not a country In tlie world where .Tews are not to be found. Who that looks on this condition of the Hebrews is not fllled with awe, when he considers the fulfilment of this prophecy? r>S. The I.ortl shall lining thee into Kgypt again with ships—The accomplishment of tliis jiredtetion took place under Til lis, when, according to JosepluiR, multitudes of .lews were transiiorted In ships to the land oftlK Nile, and sol<l as slaves. " Here, then, are InstnncM of i)roi)lieci(-s delivered above lliree thousand years ago; and yet, as we see, being fnlti Ued In the world at this very time; and what stronger proofs can we desire of the DU troublesome eruption, marked by red pimples, to which, at the rising of the Nile, tin; Egyptians are subject, cmerodii—tlstuho or piles, scab—scurvy, itcli—the disease commonly known that name; but It is far more malignant in the East than Is ever witnessed in our jiart of the world. 'ZH. inudiiesfc, bliiidneW) and uatonigliment 138
An Exhortation to Obedience. DEUTERONOMY XXIX, XXX. Mercy to the Penitent.
His threatening. Who can resist tlie eonclusiou that it has been in Jlicted " because the iiilialiitaiils had forsaken the covenant of the Lord God of their latlieis, and the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this bdok?" ;49. Tlie secret tilings belong unto tlie Lord—This verse lias no apparent connection with the thread of discourse; and vine legation of Moses 7 How these instances may affect others I know not; but for myself, I must acknowledge, they not only convince but amaze and astonish me beyond expression; they are truly, as Moses foretold {vs. io, 4i>) tliey would be, 'a sign and a wonder for ever.'" [Bishop
Kewtois".]
CHAPTER XXIX. it is thought to have been said in answer to the looks of astonishment or the words of inquiry, whether they would be ever so wicked as to deserve such punishments. Tlie recorded history of God's providential dealings towards Israel presents a wonderlul combination of "goodness and severity." There is much of it involved in mystery too profound for our limited capacities to liilliom; Ver. 1-29. An Exhobta'tiox to Obedience. 1. Tliese
tlie words of tlie covenaut The discourse of Moses is continued, and the subjectof that discourse was Israel's covenant witli God, the privileges it conferred, and the oblig.ations it imposed, beside tlie covenant -wljicli Ue nia<ie wltli tliem i» Horelj—It was substantially the but, from the comprehensive wisdom disphij'ed in those parts which have been made known to us, we are prepared to enter into the full spiritof the apostle's exclama-
Riiiiie ; but It was renewed now, in different circumstances.
Tliey had violated its conditions. Moses rehearses these, th;\t they migiit haveabetter knowledgeof its condiiions, tion, How uiiseai'chable are His judgments(l!,oinansll. ;>j).
Riid be more disposed to comply with tliem. a. Closes CiiUcd luito all Israel, Ye liave seen all tli.it tlie Lord' did, itc—This appeal to the experience of the people, CHAPTER XXX. tliou;^h made generally, was applicable only to that portion of them who had been very young at the period of %'er. 1-10. Grkat Mekcies promised xtnto TitE PknITENT. 3. When all tliese tilings are come upon tli<^ Exodus, and who remembered the marvellous transactions that preceded and followed that era. Yet, alas! those wonderful events made no good Impression upon them (v. 4). They were strangers to that grace of wisdora tiice, and <]i<m slialt return . . . tlien tiie liord si>ull turn tliy captivity—The hoj)es of the Hebrew people are ardently directed to this promise, ami they contidently expect that God, commiserating their Ibrlorn s.ud fallen condition, will yet rescue tliem from all the evils of tlieir long dispersion". They do not consider the promise as fulw!)i<-h is liberally given to all who ask it; and their insensiliility was all the more inexcusable that so many miracles had been performed which might have led to a cei iain conviction of the presence and tlie power of God with them. The preservation of their clotlies and slioes, tne supply of daily food and fresli water; these continued without interruption or diminution during so many years' filled by their restoration from the cajiti vity in Babylon, for Israel was not then scattered in the manner li<Me described—"among all the nations," " unto the utmost jiarts of heaven" (f. 4,i; and when God recalled tliem from that bondage, all the Israelites were not lii'oiight back, they were not multiplied above their lathers {v. 5), nor were their hearts and tliose of their children circumcised to love the Lord (v. 6). It is not, thei'efore, of the Babylonish captivity that Moses was speaking in this passage; it must be of the dispersed state to which tliey have been doomed for 1800 years. This prediction may have been partially accomplished on the return of the Israelites from Babylon ; for, according to the structure and design of Scripture proplieey, it may have pointed to several similar eras in their national liistory; and this view is sanctioned by the prayer of Nelicmiah (Nelieniiah 1. 8, 9). But undoubtedly it will receive its full and complete acconiplislimont in the conversion of the Jews to the Gospel of Christ. At the restoration from the Babylonish cap-
B'ljcj'.u n in the desert, were miracles which iinniistakablj' proclaimed the immediate hand of God, and were performed for the express purpose of training them to a practi<'al knowledge of and habitual confidence in Him. Tlieir experience of this extraordinary goodness and care, together with their remembrance of the brilliant successes bj' which, with little exertion or loss on Ilieir part, God enabled them to acquire the valuable territory on which tliey stood, is mentioned again to enforce a faithful adlierence to the covenant, as the direct and sure means of obtaining its promised blessings. 10-29. Ye si«a»d tliis day, ail of you, before tUe Lord—The whole congregation of Israel, of all ages and conditions, all—young as well as old ; menials as well as masters; native Israelites as well as naturalized strangers—all were assembled before the tabernacle to renew the Sinaitic covenant. None of them were allowed to consider themselves as ex(>mpt from the terms of that national compact, lest any lapsing into idolatry might prove a root of bitterness, spreading Us noxious seed and corrupt influence all around (cf. Hebrews 12. 15). It was of the greatest consequence thus to reach the heart and conscience of every one, for some might delude tliemselves with the vain idea tliat by taking the oath (v. 12) by which they engaged tliemselves in covenant with God. they would secure its blessings; and even though they onould not rigidly adhere to His worsnip and commands, but follow the devices and inclinations of their own hearts, yet that He would wink at such liberties and not punish them. It was of the greatest consequence to impress all with the strong and abiding conviction, that wliile the covenant of grace had special blessings belonging to it, it at the same time had curses in reserve for transgressors, tlie int Jiction of which would be as certain, as lasting and severe. This w.as the advantage contemplated In the law being reliearsed a second time. Thepictureof a once rich and nourishing region, blasted and doomed In consequence of the sins of Its inhabitants. Is very striking, and calculati'd to awaken awe In every refle<!ting mind. Such Is, and long has Ijeen, the desolate state of Palestine; and. In looking at its ruined cities, its blasted coast. Its naked mountains, its sterile and parched soil—all the sad and unmistakable evidences of a land lying under a curse, numliersof travellers from Europe, America, and the Indies—"strangers from a far country" tivity, that people were changed in many respects for the better. They were completely weaned fr(mi sensible idolatry; and this outward reformation was a prelude to the higher attainments they are destined to reach in the age of Messiah, " when the Lord God will circumcise their hearts and the hearts of their seed to love the Lord." The course pointed out seems clearly to be this : that the iK.arla of the Hebrew people shall be circumcised ((.'olossians
2.2); in other words, by the combined influences of the Word and Spirit of God, their hearts will be touched and purilied from all their superstition and unbelief; they will be converted to the faith of Jesus Christ as their Messiah—a spiritual deliverer, and the eli'ect of their conversion will lie that they will return and obey the voice (the Gospel, tlie evangelical law) of the Lord. The words may be interpreted eitlier wholly in a spiritual sense (.lolin 11.
51, 52), or, as many think, in a literal sense also (Romans
11). They will be recalled from all places of the disiiersiou to their own land, and enjoy the highest prosperity. The mercies and favours of a liountiful Providence will not then be abused as formerly (ch. 81. 20; .'12. 15). They will be received in a betttnspirit, and employed to nobler jiurposes. They will be happy, "for the Lord will again rejoice over them for good, as He rejoiced over their fathers."
11-11. The Commandment is Manifest. 11-14. for tliiscoiniiiandnient Is not liiddeii, iieltlier far olT—That law of loving and obeying God which was the subject of Moses' discourse, was well known to the Israelites. They could not plead ignorance of its existence and require* (t. 22)—in too present day see that the Lord has executed
TJte People and Joshua Encouraged. DEUTERONOMY XXXI, XXXII. 7^1 e Song of Mosea. turn of the sabbatic year, and during the feast of tabernacles, the law was to be publicly read. This order of Moses was a future and prospective arrangement ; for the observance of the sabbatic ,vear did not commence till the conquest and peaceful occupation of Canaiin. Tlie ordinance was subservient to several important purposes. For, while the people had opportunities of being instructed in the law every Sabbath, and daily in their own homes, this public periodical rehearsal at meetings in the courts of the sanctuary, where women and children of twelve years were present, as they usually were at the great festivals, was calculated to produce good and pious impressions of Divine truth amid the sacred associations of the time and place; besides, it formed a public guarantee for the preservation, integrity, and faithful transmission of raents. It was not concealed as an impenetrable mystery in heaven, for it had been revealed ; nor was it cavefuUj' withheld IVom tlie people as a dangerous discovery; for the youngest and humblest of them were instructed in those truths, which were subjects of earnest study and research among the wisest and greatest of other nations. They were not under a necessity of undertaking long journey's or distant voyages, as many ancient sages did In quest of knowledge. They enjoyed the peculiar privilege of a familiar acquaintance with it. It was with tliem ii subject of common conversation, engraven on their memories, and frequently explained and inculcated on their hearts. The apostle Paul (Romans 10. 6-S) has applied this passage to the Gospel, for the law of Christ is substantially the same as that of Moses, only exhibited more clearlj' in its spiritual nature and extensive application, and, accompanied with the advantages of Gospel grace, \s practicable and easy. the Sacred Book to successive ages. 14, 15. the Lord said nnto Moses, Call Joshua, ajid present yourselves to the tal>ernaele of the congregation—Joshua liad been publicly designated to the ofliee of commander by Moses; and God was pleased to confirm his appointment by the visible symbols of His presence and approval. As none but the priests were privileged to enter the sanctuary, it is probal)le that this significant manifestation of the cloudy pillar was made while the leaders stood at the door of the tabernacle. 1G-2 J. The Lord said unto Moses . . . This people win rise np—In this remarkable i nterview, Moses was distinctlj apprised of the infidelity of Israel, their corruptions of the true religion through intercourse with the idolatrous inhabitants of Canaan (An)os 5. 20), and their chastisements in consequence of those national defections. 17. then my aikger sliall be ktuflled, and I will hide my face from them—An announcement of the withdrawal of the Divine favour and protection of which the Shechinah was the symbol and pledge. It never appeared in the second temple; audits non-appearance was a prelude of "all the evils that came upon them, because th(Mr God was not among them." Xow therefore write ye this song—National songs take deep hold
15-20. Death and Life are set before the Israelites, l.j-ao. See, I have set before thee this day, life ami death i. e., the alternative of a good and happy, or a disobedient and miserable life. Love of God, and compliance with His will, are the only ways of securing the blessings and avoiding the evils described. The choice was left to themselves, and In urging upon them the inducements to a wise choice, Moses warmed as he pro ceeded into a tone of solemn and impressive earnestness similar to that of Paul' to the elders of Ephcsus (Acts
20. 26, 27). CHAPTER XXXI.
Ver, IS. Moses encourageth the Peorle and Joshua. 1. Moses went and spake—It is probable that this rehearsal of the law extended over several successive days; and it might be the last and most important day on which the return of Moses to the place of assembly is specially noticed. In drawing his discourse towards a conclusion, ho adverted to his advanced age; and altliough neither his physical nor intellectual powers had suffered any decay (eli. 84. 7), yet he knew by a special revelation, that the time had arrived when he wau about to be withdrawn from the superintendence and government of Israel. 2-8. also <he Lord hitth said—should be "for the Lord hath said" thou Shalt not go over this Jordan. "While taking a solemn leave of the people, he exhorted them not to be intimidated by the menacing opposition of enemies; to take encouragement from the continued presence of their covenanted God; and to rest assured that the same Divine power which had enable<l tliein to discomfit their first assailants on the east of Jordan, would aid them not less effectually in the adventurous enterprise whicrh they were about to undertake, and by which tney would obtain possession of "the land which He had sworn nnto their fathers to give them." ol the memories, and have a powerful influence in stirring the deepest feelings of a people; and in accordance with this principle in human nature, a song was ordered to be comiiosed by Moses, doubtless under Divine inspiration; which was to be learnt by the Israelites themselves, and to be taught to their children in ever.y age, embodying the substance of the preceding addresses, and of a strain well suited to inspire the jiopular mind with a strong sense of Goil's favour to their nation. 20. Take this book of the law, and put It In the side of the ark—The second copy of the law (see on v.i)) was deposited for greater security and reverence in a little chest beside the ark of the covenant, for there was nothing contained within it but the tables of stone. (1 Kings S. 9.) Others think it was put within the ark, it being certain, fl-oni the testimony of Paul (Hebrews 0. 41, that there were once other things inside tlie ark. and that this was the copy found in the time of Josiah. (2 Kings 22. 8.)
9-13. He delivers the Law to the Priests, to read IT every Seventh Year to the People. 9-13. niosea wrote this law, and delivered It unto the priests—Tlie law thus committed to writing was eitlier the whole l)ook of Deuteronomy, or the important part of It contained between the twenty-seventh and thirtieth eliapters. Itwas usual in cases of public or private contract for two copies of the engagement to be made—one to be deposited in the national archives, or some secure place for reference, should occasion require; the other to remain in the liands of thecontracting parties. (Jeremiah 32. 12-11.) Thesamo course was followed on tliis renewal of tlie covenant between God anil Israel. Two written copies of the law were prepared, the one of which was delivered to tlie jjublic reprpsentativi'S of Israel, viz., the priests and the elders, the priests, wlio hare the nrk of the covenant—In all ordinary journeys, it was tlie common duty of the Levites to carry tlie ark anrl its furniture (Numbers 1. LI); but, on solemn or exi niordina ry occasions, that office was discharged l)y the priests. (Joshua 3. 3-8; 6. 0; I Chronicles lo.
CHAPTER XXXII.
Ver. 1-13. MosES' Song, which sets forth the Perfections OF God. 1. Give ear, O ye heavens) hes-r, O earlh—The magnificence of the exordium, the grandeur of the theme, tlie frequiiit and sudden tniiisilions, the elevated strain of the sentiments and language, entitle this song to be ranked amongst the noblest specimens of poi'try to bo found in the Scriptures. 'Z, :i. Mydoetrln« shall drop, &c.—the language may justly be Inkeii as uttered in the form of a wish or prayer, and the comparls(m of wholesome Instruction to the pure, gentle, and insinuating influence of rain or dew, is frequently made by the sacred writers. (Isaiah 5. (i; &"). 10, 11.) 4.11c Is tli« Kock—a word expressive of power and stabilit.v. The ap))llcation of it in this passage is to declare that (iod had been true to His covenant witli their fathers and them. Nothing that He had promised had failed ; so that if their national exiierlence had been painfully clieciuered by severe and protracted trials, notwithstanding tlie brightest promises, that result was traceable to their own uudutlfuJ
11,12.) all the elders of Israel—they were assistants to the priests and oversecM's to take care of the prcserval ion, rehearsal, and observance of the law. 10. j\t the end of •very seven years, thou slialt read Ihls law—At the re140
Tlie Song oj Moses. DEUTERONOMY XXXIII. The Mujesty of God. that they would consider their latter end—the terrible judgments, which, in the event of their continued and incorrigible disobedience, would impart so awful a character to the close of their national history. 32. vine ot Sodom . . . grapes of gall—This fruit, which the Arabs call "Lot's Sea oPange," is of a bright yellow colour, and grows in clusters of three or four. When mellow, it is tempting in appearance, but on being struck, explodes like a pulf-ball, consisting of skin and fibre only. 44-41". Moses spake all the words of this song In the ears, &c. —It has been beautifully styled "the Song of the Dying Swan." [LowTH.] It was designed to be a national anthem, which it should be the duty and care of magistrates to make well known by frequent repetition, to animate the people to right sentiments towards a steadfast adherence to His service. 48-51. Get thee up and die, because ye trespassed at Merihah—(See on Numbers 20. 12.) 53. Thou Shalt see the land, but slialt not go tltither— (Numbers 27. 12.) Notwithstanding so severe a disappointment, not a murmur or complaint escapes his lips; he is not only resigned but acquiescing; and in the near prospect of his death, he pours forth the feelings of his devout heart in sublime strains and eloquent blessings. and perverse conduct; not to any vacillation or unfaithfulness on the part of God (James 1. 1"), whose procedure was marked by justice and judgment, wliether they had been exalted to prosperity, or plunged into the depths of affliction. 3. Tliey have corrupted themselves i. e., the Israelites by their frequent lapses and their inveterate attachment to idolatry, their spot is not the spot of Iilg children—This is an allusion to the marks which idolaters Inscribe on their foreheads or their arms, with paint or other substances, in various colours and forms,—straight, aval, or circular, according to the favourite idol of tlieir worship. 0. Is He not thy fatlier that bought thee—or emancipated thee from Egyptian bondage, and made thee—advanced the nation to unirecedented and peculiar privileges. 8,9. When the Most High divided to the nations their inheritance—In the division of the earth, which Noah is believed to have made by Divine direction (Genesis 10.5; ch. 2. 5-9; Acts 17. 20, 27), Palestine was reserved by the wisdom and goodness of Heaven for the possession of his peculiar people, and the display of the most stupendous wonders. The theatre was small, but admirably suited for the convenient observation of the human race—at the junction of the two great continents of Asia and Africa, and almost withinsightof Europe. From this spot as from a common centre, the report of God's wonderful works, theglad tidings of salvation through the obedience and sufferings of his own eternal Son, miglit be rapidl.v and easily wafted to every part of the globe.
CHAPTEE XXXIII. Ver. 1-2S. The Majesty of God. 1. Moses, the man of God—This was a common designation of a prophet (1 Samuel 2. 27; 9. 6), and it is here applied to Moses, when, like Jacob, he was about to deliver ministerially before his death, a prophetic benediction to Israel. 2-4. The Lord came—under a beautiful metaphor, borrowed from the dawn and progressive splendour of the sun, the Majesty of God is sublimely described as a Divine light which appeared in Sinai, and scattered Its beams on all theadjolningregion in directing Israel's march to Canaan. In these descriptions of a theophania, God is represented as coming from the south, and the allusion is in general to the thunderings and lightnings of Sinai ; but other mountains in tlie same direction are mentioned with it. The location of Seir was on the east of the Glior; mount Paran was either the chain on the west of the Ghor, or rather the mountains on the southern border of the desert towards the peninsula. [Robinson.] (Cf. Judges 5. 4, 5; Psalm 68. 7, 8; Habakkuk 3.3.) ten thousand saintsrendered by some, "with the ten thousand of Kadesh," or perhaps better still, "from Meribah-kadesh." [Ewai.d.] a fiery law—so called both because of the thunder and lightning which accompanied its promulgation (Exodus
He set the bonndb of the people according to the number of the elilldren of Israel—Another rendering, which ha-s received the .sanction of eminent .scholars, has been proposed as follows : " When the Most High divided to the nations their inheritance, when He separated the sons of Adam, and set the bounds of every people, the children of Israel were few in numbers, when the Lord chose that people and made Jacob His inheritance" (cf. ch. 30. 5 ; Genesis 31. 30; Psalm 105. 9-12). 10. found him in a desert land—took him into a covenant relation at Sinai, or rather "sustained," " pi'ovided for him " in a desert land, a waste howling wilderness-a common Oriental expression for a desert infested by wild beasts. 11. as an eagle fluttereth over her young—This beautiful and expressive metaphor Is founded on the extraordinary care and attachment which the female eagle cherishes for her young. When her newly-tledgcd progeny are sufficiently advanced to soar in their native element, she, in their first attempts at flying, supports them on the tip of her wing, encouraging, directing, and aiding their feeble efforts to longer and sublimer flights. So did God take the most tender and powerful care of His chosenpeople; He carried them out of Egypt and led them through all the horrors of the wilderness to the promised inheritance. 13, 14-. He made him ride on tl>c high jjlaces, <tc.—All these expressions seem to have peculiar reference to their home in the transjordanic territory; that being the whole of Palestine that they had seen at the tinie when ^^oses is represented as uttering these words—" the high places" and " the fields" are ^ecially applicable to the table-lands of Gilea<l; and still more, the allusions to the herds and fiocks,—the honey of the wild bees which hive in the crevices of the rocks, the oil from the olive as it grew, singly or in small clumps, on the tops of hills, where scarcely anything else would grow, the finest wheat (Psalm 81. 16; 147. 14), and the prolific vintage, ir,. But •Jeahnmn waxed fat and kicked—This is a poetical name for Israel. The metaphor here used Is derived from a pampered animal, which. Instead of being tame and gentle, becomes mischievous and vicious, in con.sequence of good living and kind treatment. So did the Israelites conduct tliemselvos by their various acts of rebellion, murmuring, and Idolatrous apostasy. 17. Tlxcy sacrillccd nnto devils—<8ee on li Cvltlcus 17. 7.) 21. those which are not a people i. e., not favoured with such great and peculiar privileges as the Israelites, or rather poor, despised heathens; the language points to the future nailing of the Gentiles. !i3. 1 will spend mine arrows upon them—war, famine, pestilence (Psalm 77. 17) are ou Ued In .Scripture the arrows of the Almighty. 29. Oh
19. 16-18; ch. 4. 11), and of the fierce, unrelenting curse denounced against the violation of its precepts (2 Corinthians 3. 7-9). Notwithstanding those awe-inspiring symbols of Majesty that were displayed on Sinai, the law was really given in kindness and love (ri. 3), as a means of promoting both the temporal and eternal wellare of the people; and it was " the inheritance of the congregation of Jacob," not only from the hereditary obligatiou under which that people were laid to observe it, but from its being the grand distinction, the peculiar privilege of the nation. 6. Let Reuben live and not die—Although deprived of the honour and privileges of primogeniture, he was still to hold rank as one of the tribes of Israel. He was more numerous than several other tribes (Numbers
1. 21 ; 2. 11), yet gradually sunk into a mere nomadic tribe, which had enough to do merely "to live and not die." Many eminent biblical scholars, resting on the most ancient and approved manuscripts of the Septuagint, consider the latter clause as referring to Simeon; "and Simeon, let his men be few," a reading of the text which Is In harmony with other statements of .Scripture respecting this tribe (Numbers 25.6-14; 1.23; 20. 14; .Ioshu>%
19. 1). 7. This is the blessing of Judal»—Its general purport points to the great power and independence of Judah, as well as its taking the lead In all militar.v expeditions. 8-10. Of Levi lie said—The burden of this blessing Is the appointment of the Levltes to the dignified and sacred office of the priesthood (Leviticus 10. 11; ch.22. 8; 17.8-11); a reward for their zeal In supporting the cause of God, and their unsparing severity In chastising eveu
Moses Bksseth the Tribes. DEUTEnoXOMY XXXIV. The Death of Mosa. their nearest and dearest revatives who had participated In tlie idolatry of the molten calf (Exodus 32. 2>28; cf. Malachi 2. 4-6). Ti. Of Benjamin lie said—A distinguisliiug favour was conferred on this tribe in having its portion assigned near the temple of G#d. between liis shoulders— t. p., on his sides or borders. Mount Zion, on This chapter appears from internal evidence to have been written subsequentl}' to the death of Moses, and it probably formed, at one time, an introduction to the book of Josli ua. unto tlie mountain of Nebo, to the top of Piagah lit., the head or summit of the Pisgah,—i.e., the heiglit (cf. Numbers 23. 14; ch. 3. 17-27; 4. 49). The general name given to the whole mountain range east of Jordan, was A.l)arim (cf. eh. 32. 49), and the peak to which Moses ascended was dedicated to the heathen Nelio.as Balaam's standing-place had been consecrated to Peer. Some modern travellers have fixed on Jebel-Attarus, a high mountain south of the Jabbok (Zurka), as the Nelio of th.is passage. [BuKCKHARDT, Seetzen, Ac] But It is situated too far nortli for a height wliieh, being described as "over against Jericho," must be looked for above the last stage of the Jordan, the Lord showed htm all the land of Gllead—That pastoral region was discernible at the northern extremity of the mountain-line on which he stood, till it ended, far beyond his sight in Dan. Westward, there were on the horizon, the distant hills of "all Naphfali." Coming nearer, was "the land of Ephraim and Mauasseh." Immediately opposite was "all the land of Judali,"a title at first restricted to the portion of this tribe, beyond which were " the utmost sea" (the Mediterranean) and tlie Besert of the " South." These were tho four great marks of the future inheritance of his people, on which the narrative fixes our attention. Immediately below him was "the circle" of the plain of Jericlio, with U-hicli stood the city of Jerusalem, belonged to Judah; but Mount, Moriah, the site of the siicred edifice, lay in the confines of Benjamin. 13-17. of JosepU lie said—The territory of this tribe, diversified by hill and dale, wood and water, would be rich in all the productions—olives, grapes, figs, &c., that are reared in a mountainous region, as well as in the grain and herbs that grow in the level fields. "The firstling of the bullock and the horns of the unicorn" (rhinoceros), indicate glory and strength, and it is supposed that under these emblems were shadowed forth the triumphs of Joshua and the new kingdom of Jeroboam, both of whom were of Ephraim (cf. Genesis iH. 20). 18, 19. ZebiilMn, rejoice in tliy going out—on coniniercial enterprises and voyages by sea. and Issacliar in tl>y tents—preferring to reside in their maritime towns, sliall suck of tlie abundance of tl»e sea, and treasures liid in the sand—Both tribes should trafiic with the Phceuicians In gold and silver, pearl and coral, especially in murcx, the shell-fish that yielded the famous Tyriun dye, and in glass, which was manufactured from the sand of the river Belus, in their immediate neighbourhood. 20, 21. Of Gad he said—Its possessions were larger than they would have been had they lain west of Jordan; and this tribe liad the honour of being settled by Moses himself in the first portion of land conquered. In the forest region, south of the Jabbok, "he dwelt as a lion" (cf. Genesis 30. 11; 49. 19). Notwithstanding, they faithfully kept their engagement to join the "heads of the people" in the invasion of Canaan. 33. Dan is a lion's whelp—His proper settlement in the south of Canaan being too small, he by a sudden and successful irruption, established a colony in the northern extremity of tlic land. This miglit well be described as the leap of a young lion from tlie hills of Bashan. 33. of Naphtall he said—The pleasant and fertile territory of this tribe lay to "the west," on the borders of lakes Merom and Chinnerelli, and to "the south" of tlie nortliern Danites. its oasis of pabn trees; and far away on his left, the last inhabited spot before the great desert " Zoar." The foreground of the picture alone was clearly discernible. There was no miraculous power of vision imparted to Moses. That he sliould see all that is described Is what any man could do, if he attained sufficient elevation. The atmosphere of the climate is so subtle and free from vapour, that the sight is carried to a distance of wliieh the beholder, who judges from the more dense air of Europe, can form no idea. [Vere Monro.] But between him and that "good land" the deep valley of the Jorchia intervened; "he was not to go over thither." 5. So Mosra died—After having governed the Israelites forty years. 6. he buried him—or, "he was buried in a valley," i. e., a ravine or gorge of the Pisgah. Some think tliat he entered a cave and there died, being, according to an ancient tradition of Jews and Christians, buried by angels (Judo gi., 25. of Asher lie said—The condition of this tribe is described as combining all the elements of earthly felicity, dip his foot in oil—These words allude eitiier to the process of extracting the oil by foot presses, or to liis district as p.articularly fertile, and adapted to tlie culture of the olive, slioes of iron and brass—These shoes suited his rocky coast from Carmel to Sidon. Country people as well as ancient warriors had their lower extreiiiitic>s protected by metallic greaves (1 Samuel 17. (>; Eplicsians (i. 15) and iron-soled slioes. 36-39. There is none like nnto the God of .Teshui'un—The chapter eoiicluiles witli a congratulatory address to Israel on their iieoiiliar happiness and privilege in liaving Jehovah for Uicir (iod and protector, who rideth upon the heaven In thy help an evident allusion to the pillar of cloud and fire, wliich was both the guide and shelter of Israel. 38. the fountain of Jacob—the posterity of Israel shall dwell in a blessed and favoured land.
9; Numbers 21. 20). no Juan knoweth of liis sepulchre unto this day—This concealment seems to have been owing to a special and wise ari'angement of Providence, to prevent its being ranked among " holy places," and made the resort of superstitious pilgrims or idolatrous veneration, in after ages. 8. wept for Moses thli-ty days —seven days was the usual period of mourning, but for persons in liigh rank or otlichil eminence, it wjis extended to tliirty (Genesis 50. 3-10; Numbers 20. 29). 9. .Toshua was full of the spirit of wisdom—He was ai>i)ointed to a peculiar and extraordinary otiiee; he was not the successor of Moses, for lie was not a prophet or civil ruler, but tlie general or leader, called to head the people in tho war of invasion, and the subsequent allocation of the tribes. 10-1'i. there arose not a prophet since— In whatever light we view tliis extraordinary man, the eulogy proiiouneed in tliese inspired words will appear just. No llel)rcw proplict or ruler equalled hlin in character, oftl-
CHAPTER XXXIV. cial dignity, as well as knowledge of God's will and opportunities of anuounciug It.
Ver. 1-12. Moses from Mount Neho Vikwetii tiik liANn. 1. nioses went up from the plains of nioab U2
Joshiia Succeedeth Moiee. JOSHUA I. II. Rahab Conceals the Two Spiet.
THE BOOK OF JOSHUA
Canaan. Their readiness to redeem their pledge, and the terms in which they answered the appeal of Joshua, displayed to great advantage their patriotic and pious feelings at so interesting a crisis, ye shall pass armed
CHAPTER I.
Ver. 1-18. The Lord appoints Joshua to succeed Moses. 1. Now alter the death of Moses—Joshua having been already appointed and designated leader of Israel (Numbers 27. 18-23), in all probability assumed the reins of government immediately " after the death of Jloses." tUe servant of the Lord—this was the official title of Moses, as invested with a special mission to make known the will of God; and It conferred great honour and authority, the Lord spake unto Joshua—probably durinfi; the period of public mourning, and either by a direct revelation to the mind of Joshua, or by means of Urim and Thunimim (Numbers 27. 21). This first communication gave a pledge that the Divine instructions which, according to the provisions of the theocracy, had been imparted to Moses, would be continued to the new leader, though God might not perhaps speak to him "mouth to moutli " (Numbers 12.8). Joshua—-The original name, Oshea (Numbers 13.8), which had been, according to Eastern usage, changed like those of Abram and Sarai (Genesis i. e., officered or marshalled under five leaders in the old and approved caravan order (see on Exodus 13. 18). all the miglity men of valour—The words are not to be interpreted strictly as meaning the whole, but only the flower or choice of the fighting men (see on ch. 4. 12, 13).
CHAPTER II.
Ver. 1-7. Rahab Receives and Conceals the Two Spies. 1. Joshua sent two men to spy secretly—Faith is manifested by an active, persevering use of means (James 2. 22); and accordingly Joshua, while confiding in the accomplishment of the Divine promise (ch. 1.3), adopted every precaution which a skilful general could think of to render his first attempt in the invasion of Canaan successful. Two spies were despatched to reconnoitre the country, particularly in the neighbourhood of Jericho; for in the prospect of investing that place, it was desirable to obtain full information as to its site, its approaches, the character and resotirces of its inhabitants. This mission required the strictest privacy, and it seems to have been studiously concealed from the knowledge of the Israelites themselves, lest any unfavourable or exaggerated report, publicly circulated, might have dispirited the people, as that of the spies did in the days of Moses. Jericho—Some derive this name from a word signifying "neivmoon," in reference to the crescent-like plain in which it stood, formed by an amphitheatre of hills; others from a word signifying "its scent," on account of the fragrance of the balsam and palm trees in which it was embosomed. Its site was long supposed to be represented by the small mud-walled hamlet Er-Riha; but recent researches have fixed on a spot about half an hour's journey westward, where large ruins exist, and about six or eight miles distant from the Jordan. It was for that age a strongly-fortified town, the key of the eastern pass through the deep ravine, now called Wady-Kelt, into the interior of Palestine, they came into an harlot's house—Many expositors, desirous of removing the stigma of this name from an ancestress of the Saviour (Matthew 1. 5), have called her a hostess or tavern-keeper. But scriptural usage (Leviticus 21.7-14; Deuteronomy 2''.
17. 5-lo) into Jehoshua or Joshua, i.e., God's salvation, was significant of the services he was to render, and typified those of a greater Saviour (Hebrews 1. 8i. Moses' minister i. c., his official attendant, who, from being constantly employed in important services, and early Initiated Into the principles of the government, would be well trained for undertaking the leadership of Israel.
)i-9. Wow therefore arise, go over this Jordan—Joshua's mission was that of a military leader. This passage records his call to begin the work, and the address contains a literal repetition of the promise made to Moses (Deuteronomy 11.24, 25 ; 31.6-8; 23). 3,4. Every place that the sole of your foot shall tread upon have I given you—meaning, of course, not universal dominion, but onlj' the territory comprised within the boundaries hero specified (see on Deuteronomy 19.8,9). all the land of the Htttttes—These occupied the southern extreniilies, and were the dominant tribe, of Canaan. Their superior power and the extent of their dominions are attested by the mention of them under the name of Khita, on the Assyrian Inscriptions, and still more frei|uently on the Egyptian inscriptions of the 18th and I9th Dynasties. What life anil encouragement must have been imparted to .Joshua by the assurance that his people, who had been overwhelmed with fear of that gig.antic race, were to possess "all the land of the Hittites!" 5-9. There shnll not any be able to stand before tliee—Canaan was theirs by a Divine grant; and the renewed confirmation of that grant to Joshua, when about to lead the people Into it, intimated not only a certain but an easy conquest. It is remarkable, however, that his courage and hope of victory were made to depend (see on Deuteronomy
18; Judges 11.1; 1 Kings 3.16), the authority of tliu Septuagint, followed by the apostles (Hebrews 11.31; James
2. 2,5), and the immemorial style of Eastern khans, which are never kept by women, establish the propriety of the term employed in our version. Her house was probal)ly recommended to the spies by the convenience of its situation, without any knowledge of the character of the inmates. But a Divine influence directed them in the choice of that lodging-place. 2, 3. It was told to tlie Icing—Dy the sentinels who at such a time of threatened invasion would be posted on the eastern frontier, and whose duty required them to make a strict report to headquartnis of the arrival of all strangers. 4-0. Tl»e woman took the two men and hid tliem lit., him, i. e., each of tiicm In separate places, of course previous to the appearance of the royal messengers, and In anticipation of a speedy search after her guests. According to Eastern manners, which pay an almost superstitious respect to a woman's apartment, the roj'al messengers did not demand .admittance to search, but asked her to bring the foreigners out. C. site had brought them to the top of the roof of the house, and hid them with the stalks of flax— F'lax, with other vegetable productions, is at a certain season spread out on the flat roofs of Eastern houses to be dried
17. 10) on his firm and inflexible adherence to the law of God, not only that regarding the extirpation of the Canaanites, but the whole Divine code, 10-18. Then Joshua commanded the ot Hcerg of the people—These were the Sholerlm (see on Exodus 5.6; Denteronomy
20. 5). command the people, gayin;;, Prepare you victuals—not manna, which, though It still fell, would not keep; but corn, sheep, and articles of food procurable In the conquered countries, for within three clays ye •hall pnss over this Jordan—(i. e., the third day according to ITehreiv idiom)—the time allotted for getting ready ere the encampment in Abel-Shlttim broke up, and thej' removed to the desert bank of the river where no victuals could hp got. At the game time Joshua himself convened the two and a half tribes which had settled east of Jordan, to remind them of their engagement (Numbers 32.
1-42); to assist their brethren In the conquest of western
Covenant between Bahab and the Spies, JOSHUA III. The Jordan Divided. and such a time would be absolutely necessary for so motley an assemblage of men, women, and children, with In the sun; and, after lying awhile, if is piled up in numerous little stacks, which, from the luxuriant growth all their gear and cattle to make ready for going into an enemy's country. 2-4. the officers went through the host, and commaikded the people— The instructions given at this time and in this place were dit Terent from those described (ch. 1. 11). -ivhen ye see the ark, and of the flax, rise to a height of three or four feet. Behind some of these stacks Rahab concealed the spies, tlie time of sliiittiisg the gates—the gates of all Oriental cities are closed at sunset, after which there is no possibility either of admission or egress, tlie men went out— This was a palpable deception. But, as lying is a common vice among heathen people, Rahab was probably unconscious of its moral guilt, especially as she resorted tlie priests the Levites bearing It, &c.—The usual position of the ark, when at rest, was in the centre of the camp; and, daring a march, in the middle of the procession. On this occasion it was to occupy the van, and be borne not by the Kohathite Levites, but the priests, as on to it as a means for screening her guests; and she might deem herself bound to do it by the laws of Eastern hosall solemn and extraordinary occasions (cf. Numbers 4. pitality, which make it a point of honour to preserve the 15; ch. 6. 6 ; 1 Kings 8. 3-6). then ye shall go after it, yet there shall toe a space between it and you—These instructions refer exclusively to the advance into the river. The distance which the people were to keep in the rear of the ark was nearly a mile ; had they crowded too near the ark, the view would have been intercepted, and this Intervening space, therefore, was ordered, that the chest containing the sacred symbols might be distinctly visible to all parts of the camp, and be recognized as their guide in the untrodden way. 5. Joshua said unto the people —rather " had said," for as he speaks of " to-morrow," the address must have been made previous to the day of crossing, and the sanctification was in all probability the same as Moses had commanded before the giving of the law, consisting of an outward cleansing (Exodus 19. 10-15) preparatory to that serious and devout state of mind with which so great a manifestation should be witnessed. 6. Joshua spake unto the priests—This order to the priests would be given privately, and Involving as it did an important change in the established order of march, it must be considered as announced In the name and by the authority of God. Moreover, as soon as the priests stepped into the waters of Jordan they were to stand still. The ark was to accomplish what had been done by the rod of Moses. greatest enemy, if he has once eaten one's salt. Judged by the Divine law, her answer was a sinful expedient; but her infirmity being united with faith, she was graciously pardoned and her service accepted (James 2.2.5).
7. Tixe men mirsned after them the -way to Jordan unto the fords—That river is crossed at several wellknown fords. The first and second immediately below the sea of Galilee; the third and fourth immediately above and below the pilgrims' bathing-place, opposite
Jericho, as soon as tliey which piirsned after them were gone, tliey shut the gate—This precaution was to ensure tlie capture of the spies, should they have been lurking in the city.
8-21. The Covenant between Her and them. 8-13. She came up unto them to the roof and said—Rahab's dialogue is full of interest, as sliowiug the universal panic and consternation of the Canaanites on the one hand (ch.
24. 11; Deuteronomy 2. 25), and her strong convictions on the other, founded on a knowledge of the Divine promise; and the stupendous miracles that had opened the way of the Israelites to the confines of the promised land. She was convinced of the supremacy of Jehovah, and her earnest stipulations for the preservation of her relatives amid the jierils of the approaching invasion, attest the sincerity and strengtli of her faith. 14. The men answered, Our life for yours, If ye utter not this our 7, 8. The Lord encourageth Joshua. 7, 8. The Lord said to Josh\ia, This day will I magnify thee In tl»e sight of all Israel—Joshua had already received distinguished honours (Exodus 24. 13 ; Deuteronomy 31. 7). But a higher token of the Divine favour was uow to be publicly bestowed on him, and evidence given in the same unmistakable manner, that his mission and authority were from God as was of Moses (E.xodus 14. 31). tonsiness— This was a solemn pledge — a virtual oath, though the name of God is not mentioned ; and the words " if ye utter not this our business," were added, not as a condition of their fidelity, but as necessary for her safety, which might l5e endangered if the private agreement was divulged. l!i Her lionse was on tlie wall—In many Oriental cities houses are built on tlie walls with overhanging windows; in others the town wall forms the back wall of the house, so that the window opens into the country. Rahali's was probably of tliis latter description, and tlie cord or mpo suthciently strong to bear the weight
Si-13. Joshua encour.'VGICTh the People. 9-13. Come hither, and hear the words of the Lord—It seems that the Israelites had no intimation how they were to cross the river till shortly before the event. The premonitory address of Joshua, taken in connection with the miraculous result exactly .as he had described It, would tend to increase and confirm their faith In the God of their fathers of a man. 1G-'41. She said—rather " she had said," for what follows must have been part of the previous conversation, get yoii to the mountain—A range of white limestone hills extends on the north, called Quarantania (now Jebel-karantu), rising to a height of from 1200 to 1500 as not .a dull, sensele.ss. Inanimate thing like the Idols of the nations, but a Being of life, power, and activity to defend them and work for them. feet, and the sides of which are perforated with caves. Borne one peak adjoining, was familiarlj' known to the inhabitants .as "tlie mountain." The prudence and propriety of the advice to flee in that direction rather than to the ford, were made apparent by the sequel. 21. She hound the sem-let line in tlic window—Probably soon
14-17. The Waters of Joisdan are Divided. 1*. And it came to pass, when the people removed t^-oin their tents, «fcc.—To understand the scene described we must imagine the band of priests with the ark on their shoulders, standing on the depressed edge of the river, while the mass of the people were at a mile's distance. Suddenly the whole bed of the river was dried up ; a specafter tlu! d( ))ailun' of the spies. It was not formed, as Rom(V suppose, into network, as a lattice, but simply to hang down the wall. Its red colour made it conspicuous, and It was thus a sign and pledge of safety to Uahab's house, as the bloody mark on the lintels of the houses of the Israelites in Kgypt to that people. tacle the more extraordinary that It took place In the time of harvrat, corresponding to our April or May when "the Jord.an overfloweth all its banks." The original words may be more properly rendered "fills all its banks," Its channel, snow-fed from Ijcbanon, Is at Its greatest height—brimful; a translation which gives the only true description of the state of Jordan In harvest as observed by modern travellers. The river about Jericho
CHAPTER HI.
Ver. 1-6. JosiiiTA oomks to Jordan. 1. Joshua rose early lu the morning i. c, on tlie (lay following that on which the Mjiles had returned with tlieir encouraging report, the camp was broken up In "Slilttim" (the acacia groves), and removed to the eastern bank of the Jordan. The duration of tlulr stay is Indicated (v. 2), being, according to JTel). reckoning, only one entire day, Including
Is, In ordinary appearance, about ,50 or GO yards In breadth. But as seen In harvest. It Is twice as broad ; and In ancient times, when the hills on the right and left were much more drenched with rain and snow than since the forests have disappeared, the river must, from a greater accession of water, have been broader still than at harvest-time In the present day. 10. the water* which cuine down tlie evening of arrival and tlie morning of the passage; Twelve Stones taken for a Memorial. JOSHUA IV. V. God Mognifes Joshua, from above—I. e., the Sea of Galilee "stood and rose up
Joshua's execution of the minutest instructions respecting the passage (Numbers 27. 21-23). Tlie unfaltering confidence of tlie priests contrasts strilcingly with the conduct of the people, who "hasted and passed over." Their faith, like that of many of God's people, was, tliroiigh the weakness of nature, blended with fears. But perhaps their "haste" may be viewed in a more favourable light, as indicating the alacrity of their obedience, or it miglu have been enjoined, in order tliat tlie whole multitude might pass in one day. 11. the ark of the Lord passed over, and the priests in the presence of the pcoi)lc The ark is mentioned as the efficient cause; it had bceu the first to move—it was the last to leave; and its movements arrested the deep attention of the people, who probably stood on the opposite bank, wrapt in admiration and awe of this closing scene. It was a great miracle, greater even than the passage of the Red Sea in this respect: that, admitting tlie fact, there is no possibility of rationalistic insinuations as to tlie infiuence of natural causes in producing it, as have been made in tlie former
In a heap," a firm, compact barrier fExodus 15. S; Psalm
78. 13), "vei-y far," high up the stream; "from the city Adam, that is beside Zaretan," hear mount Sartabeh, in the northern part of the Ghor (1 Kings. 7. 46); t". e., a distance of thirty miles from the Israelitish encampment; and "those that came down towards the sea of the desert" —ite Dead Sea—failed and were cut off (Psalm 114. 2, .3). The river was thus dried up as far as the eye could reach. This was a stupendous miracle; Jordan taltes its name, "the Descender," from the force of its current, which, after pa.ssing the Sea of Galilee, becomes greatly increased as it plunges through twenty-seven " horrible rapids and cascades," besides a great many lesser through a fall of 1000 feet, averaging from four to five miles an hour. [Lykch.] Wlien swollen "in time of harvest," it flows with a vastly accelerated current. 17. the priests and all the Israelites passed on dry ground—the river about Jericho has a firm pebbly bottom, on which the host might pass without inconvenience when the water was cleared off. the people passed over right against Jericlio—The exact spot is unknown; but it cannot be that fixed by Greek tradition—the pilgrims' bathing-place—both because it Is too much to the north, and the eastern banks are there sheer precipices of 10 or 15 feet high. case. 13, 13. The children of Reuben . . . passed over armed before the children of Israel—There is no precedency to the otlier tribes indicated here; for there is no reason to suppose that tlie usual order of march was departed from ; but these are honourably mentioned to show that, in pursuance of their engagement (ch. 1. 16-18), they had sent a complement of fighting men to accompany their brethren in the war of invasion, into the plains of Jericho—That part of tlie Arabah or Glior, on the west, Is about'seveu miles broad from the Jordan tc the mountain entrance at Wady-Kelt. Tbougii now desert, this valley was in ancient times richly covered with wood—an immense palm forest, seven miles long, surrounded Jericho.
CHAPTER IV.
Ver. 1-S. Twelve Stones taken fob a Memokial out OF Jordan. 1, a. The Lord spake unto Joshua, Take you twelve men—each representing a tribe; they had been previously chosen for this service (ch. 3. 12), and the repetition of the command is made here solely to introduce the account of its execution. Though Joshua had been divinely instructed to erect a commemorative pile, the representatives were not apprised of the work they were to do till the time of the passage. 4, 5. Joslma called the twelve men—They had probably, from a feeling of reverence, kept back, and were standing on the eastern bank. Thej' were now ordered to advance, and picking up each a stone, probably as large as he could carry, from around the spot "where the priests stood," pass over before the ark, and deposit the stones in the place of next encampment {vs. 19, 20), viz., Gilgal. 6, 7. that this may he a sign among you—Tlie erection of cairns, or huge piles of stones, as monuments of remarkable incidents, has been common amongst all people, especially in the early and rude periods of their history. They are the established means of perpetuating the memory of important transactions, especially amongst the nomadic people of the East; and although tliere be no inscription engraven on them, tlie history and object of such simple monuments are traditionally preserved from age to age. Similar was the purpose contemplated by tlie conveyance of the twelve stones to Gilgal : it was that they might be a standing record to posterity of the miraculous passage of the Jordan. 8. the children of Israel did go as Joshua commanded—that is, it was done by their twelve representatives.
14-24. God Magnifies Joshua. 14-17. On that day the Lord magnl Aed Joshua in the siglit of all Israel-
It appeared clear, from the chief part he acted, tliat he was the divinely-appointed leader; for even tlie priests did not enter the river, or quit their position, except at his command; and thenceforward his authority was as firmly established as that of his predecessor. 18. It came to pass when the priests tliat bare the ark were come out of the midst of Jordan . . . that the waters of Jordan returned unto their place — Their crossing, which was the final act, completed the evidence of the miracle; for then, and not till then, the suspended laws of nature were restored, the waters returned to their place, and the river flowed with as full a current as before. 19. The people came out of Jordan on the tenth day of the first montli i. e., the montli Nisan, four days before the passover, and the very day when the paschal lamb required to be set apart, the providence of God having arranged that the entrance into the promised land should be at the feast, and encamped in Gilgal—the name is here given by anticipation (see on ch. 5. 9). It was a tract of land, according to Josephus, fifty stadia (6}/^ miles) from Jordan, and ten stadia (1^ miles) from Jericho, at the eastern outskirts of the palm forest, now supposed to lie the spot occupied by the village Riha. 30-34. Those twelve stones which they took out of Jordan did Joshua pitch In Gilgal—probably to render them more conspicuous, they might be raised on a foundation of earth or turf; and the pile was designed to serve a double purpose—that of Impressing the heathen with a sense of the omnipotence of God, while at the same time it would teach an Important lesson In religion to the young and rising Israelites In after ages.
9. Twelve Stones set up in the midst of Jordan. 9. Joshua set up twelve stones In the place where the feet of the priests stood—In addition to the memorial Just described, there was another memento of the miraculous event, a duplicate of the former, set up in the river Itself, on the very spot where the ark had rested. This heap of stones might have been a large and compactlybuilt one, and visible In the ordinary state of the river. As nothing Is said whence these stones were got, some have Imagined that they might have been gathered In the adjoining fields, and deposited by the people as they passed the appointed spot, they are there unto this day —at least 20 years after the event. If we reckon by the date of this history (ch._24. 28), and much later. If the words in the latter clause were Inserted by Samuel or Ezra.
CHAPTER V.
Ver. 1. The Canaanites Afraid. 1. the kings of the Amorltes which were on the side of Jordan westward and all the kings of the Canaanites by the sea—Under the former designation were included the people who Inhabited the mountainous region, and under the latter those who were on the sea-ooast of Palestine, heard that the Lord had dried up the waters of Jordan . . . that their heart melted—They had: pjobably reckoned on the Ver. 10-13. The People pass over. 10. the priests •which bare the ark stood in the midst of Jordan—This position was well calculated to animate the people, who probably crossed below the ark, as well as to facilitate 10
Circumcision is Renewed, JOSIIL'A VI. Jericho Shut up. abundance of food led to the disi ontinuance of the manna; and the fact of its then ceasing, viewed in connection with its seasonable appearance in the barren wilderness, is a striking proof of its miraculous origin.
Bwollen rivpiinterposing for a time n ^uro barrier of defence. But .seeing it liad been completely dried up, tliey were completely paralyzed by so incontestable a proof that God was on the side of the invaders. In fact, the conquest had already begun in the total prostration of spirit among the native chiefs. "Their heart melted," but nnlia.ppily not into faith and penitent submission. l:i-15. An ANfiRi, appeahs to Joshua. 1.3. Wlien Joshua was by Jericho— in the immediate viciiiily of 2-12. CIUCUMCISION IS Renkwed. a. At tlmt timeon the encampment being made after the passage, tite fliat city, prolialily engagtd in surveying the fortiti -ations, and in meditating the l>est plan of a siege, there stood a man over against him with a sword drawn —It is evident from the strain of the conti-xt that this wa8 not a mere vision, but an actual appearance; the suddenness of whicli surprised, but did not daunt, the intn-piii leader, li. the host of the Lord—eillier the Israelilish people (Exodus 7. 4; 12. 41 ; Isa,iah5o. 4), or the angels (I'salin
Blake tUee slxarp knives Stone knives, collect and make them ready. Flint-s have been useil in the earlj' times of ail people; and although the use of iron wir.s known to the Hebrews in the days of Joshua, probably the want of a sufficient number of metallic implements dictated the employment of flints on this occasion (cf. Exodus -1. 2^)). circumcise n;;afii tine children of Israel tlic second time lit., return and circumcise. The command did not require him to repeat the operation on those who had undergone it, but to resume theobservance of the rite, which had been long discontinued. The langvtage, however, evidently points to a general circumcising on some previous occasion, which, though unrecorded, must have lieen made before the celebration of the passover at Sinai (cf. Exodus 12. -IS; Numbers 9.5), as a mixed multitude accompanied the camp. "The second time" of general circumcising was at the entrance into Canaan. 3. at tlie I>ill—Probably one of the argillaceous hills th.at form the highest terrace of the Jordan, on a rising ground at the palm forest. 4r-7. tUls ta the cause why Joshua did circumcise—The omission to circumcise the children born in the wilderness might have been owing to the incess.ant movements of the people; but it is most generally thought that the true cause was a temporary suspension of the covenant with the unbelieving race who, being rejected of the Lord, were doomed to perish in the wilderness, and whose children had to bear the iniquity of their fathers (Numbers li.'Si), though, as the latter were to be brought into the promised land, the covenant would be renewed with them. 8. when they had tlone circumcising; all the people—As the number of those born in the wilderness and luicircumcised must have been immense, a difficulty
148. 2), or both included, and the Captain of it was thciinge. of the covenant, whose visible manifestations were varied according to the occasion. His attitude of equipment betokened his approval of, and interest in, the war of inva- . Sion. Joslma fell on his face, and did worship—'J"be adoption by Joshua of this absolute form of prostration demonstrates the sentiments of profound reverence with which the language and majestic bearing of the stranger inspired him. The real character of th.is per.sonage was disclosed by His accepting the homage of v/orship (cf. Acts 10.25,2fi; Revelation 19.10), and still furtlier in the command, " Loose thy shoe from ofl" thy foot," (ExoUus
3. 5.) CHAPTER VI.
Ver. 1-7. .Tericho Shitt up. 1. Now Jericho was straltly shut up—This verse is a parenthesis introduced to prepare the way for the directions given by the Captain of the Lord's host. See, I have given into thine hnnd Jei-leho—the language intimates that a purpose alruidy formed was about to be carried into immediate execution; and that, although the king and inhaliitants of Jericlio were fierce and experienced warriors, who would make a stout and determined resistance, tlie Lord promised a certain and easy victory over tiiem. 3-5. Ye sliaJI compass the city, nil ye men of war, , . , thus shnit thou do six days, Ac.—Directions are here given as to the mode of procedure. bonis of jubilee;" i.e., the bent or crooked trumpets with wliicli the jul)ilce was jiroclaimed. It is probable that the horns of this animal were used at first; and thtit afterwards, when metallic trumpets were Introduced, the priniilive name, as well as form of them, was traditionally continu<"d. The design of this whole proceeding was obviously to impress the Cana.'inites with a sense of the Divine omnipotence'—to teach the Israelites a memorai>le lesson of laitli and confidence in God's promises, and to inspire sentiments of respect and reverence for the ark, as the symbol of His presence. The length offline during which those circuits were made tended the more Intensel.v to arrest the attention, and to deepen the impressions, both of the Israelites and the enemy. The numberseven wasamong the Israel-
Is apt to be felt how the rite could have been performed on such a multitude in so short a time. But it has been calculated that the proportion between those already circumcised (under twenty when the doom was pronounced) and those to be circumcised, was one to four, and consequently the whole ceremony could easily have been performed in a day. Circumcision being the sign and seal of the covenant, its pe-formanee was virtually an infeoffment in the promised land, and its being delayed till tlieir actual entrance into the country was a wise and gracious act on the part of God, who postponed this trj'ing duty till the hearts of the people, animated by the recent astonishing rniracle, were prepanvl to obey the Hivine will, they ahode in their places till they were whole —It is calculated that, of those who did not need to be circumcised, more than 50,0(10 were left to defend the camp, if an att.ack had been then made ui)on it. 9. The li Ord said unto Joshua, This day liaT-e I rolled iiway •the reproach of Egypt—The taunts industriously cast ites the .s.ymbollc seal of the covenant between God and their nation. [Keil, Henostenheko.] 0, 7. Joshua called tlie priests—The pious leader, whatever military preparations he had made, surrendered all his own views, at once and unreservedly, to the declared will of God. bj' that people upon Israel as nalinnaUy rejected by God by the cessation of circumcision, and the renewal of that rite was a practical announcement of the restoration of the covenant. [Keil.] Gllgal—No trace either of the name or site is now to be found; but it was about two miles from Jericho [Josephu.s], and well suit( <l for an encampment by the advantagi'S of shade and water. It was the first plffce pronounced "holy" in the Holy I,and
8-19. The City CoMPAS.SEi> Six Day.s. 8-11. the seven priests hlowing the. seven trumpets passed on before the Lord—before the ark, called " the ark of the covenant," for it contained the tables on which the covenant was inscribed. The procession was made In deep <ind solemn silence, conformably to the Instructions given to tlie people by their leader at the outset, that they were to refrain from all acclamation and noise of an.y kind, imtll he should give tliem a signal. It must have been a strange sight; no mound was raised, no sword drawn, no engine planted, no pioneers undermining—here were armed men, but no strolie given ; they must walk and Lf t fight. Doubtless the people of Jcriclio made themselves merry with the spectacles. [Bishop Hai.i,.] 1:4-11. .Toshiia roso early in the morning, and the priests took up the nrlt of tl»e Lord—The second day's procession seems to (v. 15). 10. k«)pt the pnssover on the fourteenth day at even—The time fixed by the law(s('e Exodus 12. IS; Levit icus 2'i. 5; Numbers 28.16). Thus the national existence was commenced by a solemn act of religious (U'dication.
11, they did eat of the old corn of the land—Found In storehouses t>f the Inhabitants who had fied into Jericho, parched corn—New grain (see on Leviticus 2'f.
10), probably lying in the fields. Roasted—a simple and prliuitivc preparation, much liked in the East. This 140
The Walls of Jericho Fall Down. JOSHUA VII. The Israelites Smitten al Ai.
Rahab dwellcth in Israel unto tltis day—a proof that have taken pla<!e in the morning. In all other respects, down even to the smallest details, the arrangements of the first day continued to be the rule followed on the otlier tills lioolt was written not long alter tlie events related.
26, 27. The Rebuilber OF Jericho Cursed. 2G. Joshua adjured tliem at tliat time i. e., imposed upon his countrymen a solemn oath, binding on themselves as well as their posterity, that they would never rebuild that city. six. 15. On tl»e geveiitli day they rose early, about tlie dawning of the day, and compassed tlie city seven times—On account of the seven circuits they had Its destruction was designed by God to be a permanent memorial of His abhorrence of idolatry and its attendunt to make that day. It is evident, however, that tlie militia only of the Israelites had been called to the march—for it vices. Cursed be the man that riseth >ip and buildcth this city Jcriclio i. e., makes the dai'ing attempt to bui Id. he sliall lay tlie foundation in his tlrst-born, and in his youngest son shall he set >«p tlie gates of it—sh;;ll become childless—tlie first beginning bi-iug marked by the death of his eldest son, and his only surviving child dying at the time of its completion. Tliis curse was accomplished 550 years after its denuiici.ation. (See on 1 Kings 16. 31.)
Is inconceivable that two millions of people could have gone so frequently round the city in a day. 16. it came to pass at the seventh time, Joshua said unto tlte people, Shout 5 for the Lord hntli given you tlie city —Tliis delay brought out their faith and obedience in so remarkable a manner, that it is celebrated by the apostle (Hebrews 11. 30). 17-19. tlie city shall be accursed—(See on Leviticus 27. 28, 29.) The cherem, or anathema, was a devotion to utter destruction (Deuteronomy 7. 2; 20.17; 1 Samuel 15. 3). When such a lan was pronounced against a hostile city, the men and animals were killed—no booty was allowed to be taken ; tlie idols and all the precious ornaments on them were to be burned (Deuteronomy 7.
CHAPTER VII.
Ver. 1. AcHAN's Trespass. 1. Tlie cli Htlrrn of Israel committed a trespass in the accursed tiling—There was one transgressor against tlie chcrern, or ban, on Jericho, and his transgression brougiit the guilt and disgrace of sin upon the wliole nation. Achan—called afterwards Achar (trouble) (1 Chronicles 2. 7). Zabdl—or Ziniri (1 Chronicles 2. C). Zerali—or Zarah, son of Judah and Tamar (Genesis 38. 30.) His genealogy is given probably to show that from a parentage so infamous the descendants would not be carefully trained in the fear of God.
25; cf. 1 Clironieles 1-1. 12); everything was either to be destroyed, or consecrated to the sanctuary. .Toshua pronounced tills ban on Jericho, a great and wealthy city, evidently by Divine direction, and tlie severity of the doom, accordant with the requirements of a law which was holy, just, and good, and justified not only by the fact of its inhabitants being part of a race who had filled up their iniquities, but by their resisting the light of the recent astonisliing miracle at the Jordan. Besides, as Jericho seems to liave been defended by reinforcements from all the country (ch. 24. 11), its destruction would paralyze all tlie rest of the devoted people, and tlius tend to 2-20. The Israelites Smitten AT Ai. 2. Joiliua sent men from Jericho to Ai—After the sacking of Jericho, the next step was to penetrate into the hills above. Accordingly, spies went up the mountain pass to view the country. The precise site of Ai, or Hai, is indicated witii sufficient clearness (Genesis 12.8; 13.3), and has been recently discovered in an isolated tell, called Viy the natives Tell-el-hajar, "the mount of stones," at two miles', or thirty-five minutes' distance, east-south-oast from Bethel. [Van de 'Velde.] Bethaven — ("house of vanity")— facilitate the conquest of the land ; showing, as so astounding a military miracle did, that it was done, not by man, but by the power and tlirough the anger of God. 18. and ye, in any wise keep yourselves from the accursed thing—Generally they were at liberty to take tlie spoil of other cities that were captured (Deuteronomy 2. 35; 3. 7 name afterwards given derisively (Hosea 4. 15; 5.8; 10.5), on account of its idolatries, to Bethel, "house of God," but lierc referred to anotlier place, about six miles ^ast of Bethel, and three north of Ai. 3. L.et not all the people go up, for they are but few—As tlie population of Al amounted to ]2,(!00(ch. 8. 25), it was a considerable town; though in tlie hasty and distant reconnoitre m.ide by tlie spies, it probatjly appeared small in comparison of Jericho, and this may have been the reason of tlieir proposing so small a detachment to capture it. 4, 5. They fled Itefore tlic men of Ai—An unexpected resist.ance, and tlie loss of thirty-six of their number diffused a panic, which ended in an ignominious rout. Chased them from before the gate even unto Sliebariiu i, e., unto the " breakings" or " fissures" at the opening of tlie passes, and smote tlieni in the going down— 1. e., tliedeclivity or slope of the deep, rugged adjoining wady. wherefore the hearts of the people melted ami became as water—It is evident that the troops engaged werea tumult uary.niiilisci plined band, no better skilled in military art'airs than the Bedouin Arabs, who become disheartened and flee on the loss of ten or fifteen men. But the consternation of the Israelites arose from another cause—the evident displcasureof God, who withheld that aid on which they had conliilently reckoned. G-'J. Joshua rent his clutlics and f«'ll to the earth before the ark, lie and tlie elders—It is evident, from those tokens of humiliation and Sorrow, tliat a solemn fast was observed on this occasion. The language of Joshua's prayer is thought by many to savour of liumaii infirmity, and to be wanting in that revert iice and sul)- mission he owed to God. But, although apparently l)reathing a spirit of bold remonstrance and complaint, ch. 8. 27). But this, as tlie first-fruits of Caiiium, was made an exception; nothing was to be spared but Rahab and those in her house. A violation of tliese stringent orders would not only render the guilty persons obnoxious to the curse, but entail distress and adversity upon all
Israel, by provoking the Divine displeasure. Tliese were the instructions given, or repeated (Deuteronomy 13. 17 ;
7. 20), previously to tlie last act of the siege.
20, 21. TiiK Walls Fall Down. tiO, So tlie people shouted when the priests blew witli the trumpets Towards the close of the seventh circuit,, tlie signal was given by Joshua, and on tlie Israelites' raising their loud war-cry, the walls fell down, doubtless burying multitudes of the inhabitants in tlie ruins, while the besiegers, rushmg in, consigned every thing animate and inanimate to Indiscriminate destruction. (Deuteronomy 20. IG, 17.) Jewish writers mention it as an immemorial tradition, that the city fell on the Sabbath. It should be remembered that the Canaanites were incorrigilile idolaters, addicted to the most horrible vices, and that the righteous judgm(?nt of God might sweep them away by the sword, as well iis by famine or pestilence. There w.'is mercy mingl<-(l with Judgment In employing tliesword as tlie-iiistrument of punishing the guilty Canaanitis, for while it was directed against one place, time was aUbrded forotliersto repent.
RaiiAH IH Saved, 93. Joshua said, Go into the harlot's house, and bring out the woman, and all that slie hath—It Is evident that the town walls were not demolished universally, at least all at once, for Hahab's house was allowed to stand until her relatives were resrucit according to proiaise. tliey l>rought out all her kindred, and left them without the camp of Israel— it was in reality the ell'usion of a deeply InimhKd and afflicted mind, expressing his belief tiiilt God could not, after having so miraculously brought His ixojile over Jordan into the promised land, intend to destroy fcheni to expose them to the insults of their trinnipliant eno mies, and bring reproach upon his own mime for incoii stancy or unklndness to His people, or inability to resi» temporary exclusion. In order thatthey might becleansed from the defilement of their native idolatries, and gradually traini'd for admission Into the soc-iety of (foil's people. 24-. Burned the city and all tlierein—except the Bil\ei,gold, and other metals, which, as they would not burn, were added to the treasury of the sanctuary, as.
Achan Con/esseth, and is Pat to Death. JOSHUA VIII. Ai given to the TsraflUen. their enemies. Unable to understand (he cause of the present calamity, he owned the hand of God. 10-15. the liord said unto Joshua, Get thee nf—The answer of the Divine oracle was to this ef Tect : the crisis is owing not to unfaithfulness in Me, but sin in tlie people. The conditions of the covenant have been violated by the reservation of spoil from the doomed city, wickedness, em phatically called folly, has been committed in Israel (Psalm li. 1), and dissimulation, with other aggravations of the crime, continues to be practised. The people are liable to destruction equally with the accursed nations of Canaan. (Deuteronomy 7. 26.) Means must, without delay, be taken to discover and punish the perpetrator of this trespass, that Israel may be released from the b.an, and things be restored to their former state of prosperity. 16-18. So •Tosliiia rose early, and brought Israel by tribes i. c, before the tabernacle. The lot being appealed to (Proverl)s 16. 33), he proceeded in the inquiry from heads of tribes to heads of families, and from heads of households in succession t o one family, and to particular persons in that family, until the criminal was found to be Achan, who, on Joshua's admonition, confessed the fact of having secreted for his own use, in the floor of his tent, spoil both in garments and money. How di'eadful must have been his feelings when he saw the slow but certain process of discovery! (Numbers 82.23.) 19. Joshua said unto Achan, My son, give glory to God—a form of adjuration to tell the truth. 31. A goodly Babylonish garment—irt., a mantle of Shinar. The plain of Shinar was in early times celebrated for its gorgeous robes, which were of brilliant and various colours, generally arranged in figured patterns, probably resembling those of modern Turkey carpets, and the colours were either interwoven in the loom or embroidered with the needle, two hundred shekels of sliver—equivalent to £22 10.s. sterling, according to the old Mosaic shekel, or the half of that sum, reckoning by the common shekel. A wedge of gold —lit., an ingot or bar in tlie shape of a tongue. 32, 33. Joshua sent messengers, and they ran unto the tent —from impatient eagerness not only to test tlio truth of the story, but to clear Israel from the imputation of guilt.. Having discovered the stolen articles, they laid them out before the Lord, "as a token of their belonging to Him" on account of tlie l)an. 34-36. Joshua, and all Israel -with him, took Achan—himself witli his children and all liis property, cattle as well as movables, were brought into one of the long broad ravines that open into the Ghor, and after being stoned to death (Numbers l/j. those temj-^r.al benefits, which, on account of sin, n.avfi been withdrawn, or withheld for a time. Josliua, who had been greatly dispirited, was encouraged by a special communication promising him (.seech. 1.6; Deuteronomy 31.
6-8) success in the next attempt, which, however, was tc be conducted on dit Terent principles, take all the people of war witJi thee, and arise, go up to AI—The number of fighting men amounted to 600,000, and the whole force was ordered on this occasion, partly because the spies, in Jlieir self-confidence, had said tliat a few were sufficient to attack the place {ch.7. 3), partly to dispel any misgivings which the memory of the late disaster might have created, and partly that the circumstance of the first spoil obtained in Canaan being shared amongst all, might operate both as a reward for obedience in refraining from the booty of Jericho, and as an incentive to future exertions. (Deuteronomy 6. 10.) The rest of the people, including the women and children, remained in the camp at Gilgal. Being in the plains of Jericlio, it was an ascent to Ai, which was on a hill. I have given Into thy hand tlie king of AI, and his people, and his city, and liU land . . . lay an ambush for the city—God assured hini of its capture, but allowed him to follow his own tacti in obtaining the possession. 3. So Joshua . . . chose out thirty thousand men of valour—Joshua despatched 30,000 men under cover of night, to station themselves at the place appointed for the ambuscade. Out of this number a detachment of 5000 were sent forward to conceal themselves in the immediate precincts of the town, in order to seize the first opportunity of throwing themselves into it. 4r. behind the city—is rendered (i'.9) "on the west of Ai." between Bctli-el and AI—Beth-el, though lying quite near in the direction of west by north, cannot be seen from Tell-el-h.ajar ; two rocky heights rise between both places, in the wady El-Murogede, just as the laying of an ambush to the west of Ai would require. [Van DE Velde, Robinson.] 10. Joshua numbered tlie people—J. c, the detachment of liers-in-wait; he did this, to be furnished with clear evidence afterwards, that the work had been done without any loss of men, whereby the people's confidence in God would be strongtliened, and encouragement given them to prosecute the war of invasion with vigour, he and the elders of Israel—the chief magistrates and rulers, wlioise presence and otficial authority were necessary to ensure that the cattle and spoil of the city might be equally divided betwixt the combatants and the rest of the people (Numbers .31. 27)—a military rule in Israel, that would have been very liable to be infringed, if an excited soldiery, eager for booty, had been left to their own will. 11-14. Tliere was a valley (lit., the valley) between them and AI, Joshua went that night into the ntldst of tite valley The deep and steep-sided glen to the north of Tell-el-hajar, into wliicli one looks down from the tell, fully agrees with this account. [Van DE VElyDE.] Joshua himself took up his position on the north side of " the ravine"—the deep chasm of the wady El-Murogede, " tJiat night"—means, while it was dark, probably after midnight, or very early In the morning. (John 20. 1.) The king of Ai, in the early dawn, rouses liis slumbering subjects, and makes a hasty sally with nil his people who wci'e capable of bearing arms, once more to surprise and annihilate them, at a time appointed —either an hour concocted between the king and people of AI and those of Beth-el, who were confederates in this enterprise, or perhaps they had fixed on the same time of 30-35), his corpse, with all belonging to him, was consumed to ashes bj' fire. "All Israel" were present, not only as spectators, but active agents, as many ,as possil)le, in inflicting the punishment—thus testifying their abhorrence of the sacrilege, and their intense solicitude to regain the Divine favour. As the Divine law expressly forbade the children to be put to death for their father's sins (Deuteronomy 24.16), the conveyance of Achan's "sons and daugliters" to the place of execution might be only as Bpectators, that they might take warning Ijy the parental fate; or, if they shared his puiilsliment (ch. 22. 20), tliey had prolialjly been accomplices in liis crime, and, indeed, he could scarcely have dug a hole witliin liis tent without his family being privy to it. They raised over him a great heap of stones—It is customary to raise cairn.s over the graves of criminals or Infamous persons In tlie East still. The name of that place was called, The valley of Achor (trouble) unto this day—.So painful an episode would give notoriety to tlie spot, and It is more tliaii oiu-e noticed by the sacred writers of a later age. (Isaiah 6r>. 10; HoseaZ. 15.) d.iy, as they had fought successfully against Israel on the former occasion, deeming It a lucky hour. (Judges 20. 38.) but he wist not tikat there were Ilerg In nmbush against him behind the city— It Is evident that this king and his subjects were little experienced in war, otherwise they would have sent out scouts to reconnoitre the neighbourhood; at all events, would not have left their town wholly unprotejtfd and open. Perhaps an ambuscade may have been a war stratagem hitherto unknown in that country, and amongst that people. 15-17. Joshua and all Israel made as If they were beaten before them—the pretended flight In the direction of the wilderness—I. e., south-east, into the Ohor, the deseil
CHAPTER VIII.
Vor. 1-28. God Encouragetii .Ioshua. 1. The Irf>rd said unto Joshua, Pear not.—By the execution of Justice on -Vciian, tlie Divine wrath was averted, the Israelites were ri'assiued, defeat was succeeded by victory; and thus the case of Ai airords a striking example of God's disciplinary governrtient, in which chastisements for sin are often made to pave the way for the bestowineut of 148
Ai taken, and its King hanged. JOSHUA IX. Joihua Builds an Altar. stone, rough, unhewn stones were to be employed, that it anight retain botli the appearance and nature of eartii, since every bloody sacrifice was connected with sin and death, by which man, the creature of eartli, is lirought tc earth again. [Keil.] they oifered tliereon burnt offerings unto the Lord, and sacrificed peace offerings—Tliis had been done when tlie covenant was estublislied (Exodus 21.5); and by the observance of these rites (Deuteronomy 27. 6), the covenant was solemnly renewed—tlie people were reconciled to God liy the burnt offering, whilst, by this feast accompanying, the peace or tliaiik offering, a happy communion with God was enjoyed by valley of the Jordan, decoyed all the inhabitauts of AI out of the city, while tlie people of Beth-el hastened to participate in the expected victory. It is supposed by Bome, from "the city," and not "cities," being spoken of, that the effective force of Beth-el had been concentrated In Al, as the two places were closely contiguous, and Ai the larger of the two. (See on ch. 12. 16.) It m.iy be remarked, however, that the words, "or Beth-el," are not In the Sept., and are rejected by some eminent scholars, as an Interpolation not found in the most ancient MSS. 18-'25. Josliua stretclicil out tlie spear tUat lie liad in Ills liand toward tlie city—tlic uplifted spear had probably a flag, or streamer on it, to render it the more conspicuous from the height where he stood. At the sight of this understood signal the ambush nearest tlie city. Informed by their scouts, made a sudden rush, and took possession of the city, telegraphing to their brethren, by raising a smoke from the walls. Upon seeing this, the main body, who had been feigning a flight, turned round at the head of the pass upon their pursuers, wliile the all the families in Israel. 33. he wrote there upon {ite stones a C€)py of the law—(see on Deuteronomy 27. 2-S); i. e., the blessings and curses of the law. Some tliinlc tliat the stones v,'hich contained this inscription, were the stones of the altar: but this verse seems rather to indicate that a number of stone pillars were erected alongside of the altar, and on which, after they were plastered, this duplicate of tlie law was inscribed. 33. all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side—One-lialf of Isiael was ranged on Gerizim, and the other half on Eljal—along the sides and base of each, before the i>riests and Levites—in full view of them. 34. afterward lie read all the words of the law—caused the priests or Lovites to read it. (Deuteronomy 27. It.) Persons are often said in Scripture to do that which they only command to be done. 35. There -was not a word of all tliat Moses commanded which Joshua read not—It appears tliat a much larger portion of the law was read on this occasion tlian the brief sunimai\v Inscribed on tlie stones; and tliis must have been the essence of the law as contained in Deuteronomy. (Deuteronomy 4. 44; 6. 9; 27. S.) It was ntit written on the stones, but on the plaster. The Immediate design of this rehearsal w.as attained by the performance of the act itself; it only related to posterity, in so far as the record of the event would be handed down in the book of Joshua, or the documents which form the groundwork of it. [Hengstenberg.] Thus faithfully did Joshua execute the Instructions given by Moses. How awfully solemn must have been the assemblage and the occasion
25,000 issuing from their ambuscade, fell back upon their rear. The Aites surprised, looked back, and found their situation now desperate. 23. tlie king of Ai tliey took tllve, and l>roiiglit kim to Josliun—to be reserved for a more ignominious death, as a greater criminal in God's sight than his subjects. In the mingled attack from before and behind, flie whole men were massacred. 2*. all the Israelites retnrned unto Al, and smote It witli tlie edge of tlie sword—the women, children, and old persons left behind, amounting, in all, to 12,0!X) people. Josliua drew not Ills kaiid back—Perhaps, from the long continuance of the posture, it might have been a means appointed by God, to animate the people, and kejjt up in the same devout spirit as Moses had sliown, in lilting up his hands, until the work of slaugliter had been completed—the ban executed. (See on Exodus 17. 11, 12.) 28. Joshna burnt Al, and made It an Iieap for ever "for ever" often signifies along time. (Genesis 6. 3.) One of the remarkable things with regard to the tell we have identified with Ai is its name; the tell of the heap of stones; a name which to this day remains. [Van de Velde.]
29. The King Hanged. 29. Tlie klngof Ai lielianged on a tree i. e., gibbeted. In ancient, and particularly Oriental wars, the chiefs, when taken prisoners, were usually executed. The Israelites were obliged, by the Divine law, to put them to death. The execution of the king of Ai would tend to facilitate the conquest of the land, by striking terror into the other chiefs, and making
The eye and the ear of the people being both addressed, it was calculated to leave an Indelible impression; and with spirits elevated by their brilliant victories in the land of promise, memory would often revert to the striking scene on mounts Ebal and Gerizim, and in the vale of Sycliar. it appear a judicial process, in which they were inflicting the vengeance of God upon his enemies, take Ills carcass down . . . and raise tliereon a great heap of stones —It was taken down at sunset, according to the Divine command (Deuteronomy 21. 2.3), and cast into a pit dug "at the entering of tlie gate," because that was the most public place. An immense cairn was raised over his grave—an ancient usage, still existing in the East, wliereby is marked the sepulchre of persons whose memory is infamous.
CHAPTER IX.
Ver. 1-29. The Kings Combine Against Israel. 1. all tlie kings which were on this side—i. e., the western side of Jordan—In the hills, the valleys, and all the coasts of the great sea—This threefold distinction marks out very clearly a large portion of Canaan. Tlie first designates the hill country, which belonged afterwards to the tribes of Judah and Ephraira: the second, all tlie low country from Carmel to Gaza; and the third, the shores of tlie Mediterranean, from the Isthmus of Tyre to the plain of Joppa. As for the tribes mentioned, see on ch. 3.
30, 31. .TosiruA Builds an Altar. 30, 31. Then .Toshua built an altar unto the Lord God of Israel in mount Ebal—<See on Deuteronomy 27. 1. 2.) Tliis spot was little short of twenty miles from Ai. Tlie marcli through a hostile country, and the unmolested performance of the religious ceremonial observed at this mountain, would be greatly facilitated, through the blessing of God, l)y the disastrous fall of Ai. The solemn duty was to l)e attended tM at the first convenient opportunity after the entrance Into Canaan (Deuteronomy 27. 2); and with this view Joshua seems to have conducted the people through the mountainous region that intervened, though no details of the Journey have been recorded. Ebal was on the north, opposite to Gerlzim, which was on tlie south side of the town Slchem (Nablous). an altar of whole stones
10. heard (lhereo/)—Va&t is, of the sacking of Jericlio and Ai, as well as the rapid advance of the Israelites into the interior of the country. 2. they gathered themselves together to fight with Joshua and with Israel with one accord—although divided by separate Interests, ami often at war with each other, a sense of common danger prompted them tosuspend their mutual animosities, that by tlieir united forces they might prevent the land from falling into the hands of foreign masters.
3-1"). The Gibeonites Obtain a League by Craft. 315. when the inhabitants of Gibeoii heard—this town, as its name imports, was situated on a rocky eminence, about six miles north-west from Jerusal(!m, wliere tlie modern village of El-Jil) now stands; it was tlie caiiital of tlie Hivites, and a large important city (ch. 10. 2). U seems to have formed, in union witli a few other towns in the neighbourhood, a free Independent state (u. 17), and to Imve enjoyed a republican govcruinent (v, 11). they did 149
—according to the instructions given to Moses (Exodus 20. V>- Deuteronomy 27. 5.) over which no man lialh lifted up any iron—i. e.. Iron tool. Tlie reason of tliis was, that every altar of the true God ouglit properly to have been built of earth 'Exodus 20. 21;; and if it was coi structed of The Giheoniles ohlain a Leaf/ue by Ci /ft. JOSHUA X. Five Kings War ayainsi Gibeon, Divine commandment, they determined to adhere to their pledge, " be«ause they had sworn by the Lord God of Israel." The Israelitisli princes acted'conscientiously ; they woi-k vrtlUy—they acted with dexterous poliitj', st-eklng liie means of spll'-preservation, not by force, which, they were convinced, would be unsiviiili l)Ut by artful diplomiicy. tooK old sni'ks m|>os» tUcir asses—Travellers in the FJiist transport tlieir lu;;i;age on beasts of burden ; the poorer sort stow all their necessaries, food, clothes, utenfelt themselves bound by their solemn promise, but to prevent the disastrous consequences of their imprudent haste, they resolved to degrade the Gibeonites to a servile condition as a means of preventing their people from being ensnared into idolatry, and thus acted up, as they tiiought, to the true spirit and end of the law. hewers of wood and drawers of water—The menials who performed the lowest offices and drudgery in the sanctuai-y sils together, in a woollen or hair-cloth sack, laid across tlie shoulders of the beast they ride upon. Wine bottlfs, ol<l, rent, and bound up—Goat.skins, which are better adapted for carrying liquor of any kind fresh and gorid, than either earthenware, which is porous, or metallic vessels, which are soon heated by the sun. These skinbottles are liable to be rent v/hen old and much used ; and there are various ways of men<iing them, by inserting a new piece of leather, or by gathering together the edges of tlie rent and sewing them in the form of a purse, or by putting a round flat splinter of wood into the hole, old slioes clouted—Those who have but one ass or mule for themselves and baggage, frequently dismount, and walk—a circumstance which may account for the worn shoes of the pretended travellers, bread dry and monldy—This must have been that commonly used by travellers—a sort of biscuit made in the form of large rings, about an inch thick, and four or five inches in diameter. Not being so well baked as our biscuits, it becomes hard and mouldy from the moisture left in the dough. It is usually soaked in water previous to being used. G-l-t. tJiey went to JosSina untn tlic camp at Ollgal—Arrived at the Israelitish hejvdquarters, the strangers obtained an interview with Joshua and the elders, to whom they opened their business. TUe men of whence they were called Netliinims (1 Chronicles 9.2; Ezra 2.43; 8.20); i.e., given, appropriated. Their chastisement thus brought them into the possession of great religious privileges (Psalm 84. 10).
CHAPTER X.
Ver. 1-."). Five Kings War Against Gibeon. 1. Adoni-iedek—" lord of righteousness,"—nearly s.ynonymous with Melchizedek, "king of righteon.sness." These names were common titles of the Jebusite kings. Jerusalem The original name, "Salem" (Genesis 14. 18; Psalm 76. 2), was superseded by that here given, which signifies "a peaceful possession," or "a vision of peace," in allusion, as some think, to the strikingly symbajic scene (Genesis
22. 14) represented on the mount whei Ton that eit.v was afterwards built. Inhabitants of Gibeon had made peace with Israel, and were amongst them—t. c, the Israelites—had made an alliance with that people, and acknowledging their supi-emacy, were living on terms of friendly intercourse with them. 3. they feared greatly The dread inspired by the rapid conquests of tlie Israelites had been immensel.v increased by the fact of a sate so populous and so strong as Gibeon having found it expedient to submit to the power and the terms of the invaders, as one of the royal cities—although itself a republic (ch. 9. 3), it was large and well fortified, like those places in which the chiefs of the country usually established their rt sidcnce. 3. wherefore Adoni-iedek sent, saying, Come up unto me, and help me—A combined attack was meditated on Gibeon, with a view not only to punish its people for their desertion of the native cause, but by its overthrow to interpose a barrier to the farther inroads of the Israelites. This confederacy among the mountaineers of Southern Palestine was formed and headed by the king of .lerusalem, because his territory w.is most exposed to danger, Gibeon being only six miles distant, and because he evidently possessed some degree of pre-eminence over his royal neighbours. 5. the rtve kings of the Amorifes—The settlement of this powerful and warlike tribe lay within the confinea of Moab; but having also acquired extensive possessions on thesouth-west of the,Tordan, their name, as the ruling power, seems to have been given to the region generally
Israel said luito the Hivites, Peradventure ye dwell ninong ns—The answer of the Israelites implied that tlie.v had no discretion, that their orders were imperative, and that if the strangers belonged to any of the native tribes, the idea of an alliance with them was unlawful, since God had forl)idden it (Exodus 2:1. 32; 31. 12; Deuteronomy 7. 2). 9. from a very far couittry tliy servants are come, because of the name of the Iord thy
Goel—Tlicy pretended to be a<-tuated by religious motives in seeking to-be allied with his people. But their studied address is wortlij' of notice in appealing to instances of God's miraculous doings at a distance, while they pass b.y those done in Canaan, as if the report of these had not yet reached their ears. 14, 15. the men took of tlielr victuals, and asked not counsel at the mouth of the Irord —the mouldy appearance of their bread was, after examination, accepted as guaranteeing the truth of the story, and in tliis precipitate conclusion the Israelites were guilty of excessive credulity and culpable negligence, in not asking by the high priest's Urim and Thummim the mind of God, before entering into the alliance. It is not clear, however, that had they applied for Divine direction tiiey would have been forbidden to spare and connect themselves with an.v of the Can.aanitc tribes who rcxiounccd idolatry and embracc<l and worshijiped the true God. At least, no fault was found with them for making a covenant with the Giheoniles; while, on tlie other liaiid, the violation of it was severely iiunislud (2 Samuel 21. I (2 Samuel 21. 2), although Hebron was inhabited by Hittites or Hivites (ch. II. 19). and Jerusalem by Jebusites (i-9. Joshua Re.scijes it. 0-8. the men of Gibeon sent unto .Toshua—Their appeal was urgent, and their claim to protection Irresistible, on the gi-ound, not only of kindness and sympathy, but of justice. In attacking the Canaanltes, Joshua had received from God a general assurance of success (eh. 1.5). lint the intelligence of so formidable a combination among the native princes seems to have depressed his mind with the anxious and dispiriting ldi>a, that It was a chastisement for the hasty and inconsiderate alliance entered into with the Gilieonites. and ch. 11. 10, 20). 10, 17. at the end of tliree days, tliey hc Trd that they were neighbours, and dwelt among tliem—This information was obtained in their further prog}'esM through the country; for as v. 17 should be rendci ed, " when the children of Israel journeyed they came to their cities." Giljeon was about eighteen or twenty miles from Gilgal. Chepliirith 18. 20; ]'>,ra2. 2."); N(v nemlah 7. 29). Beeroth (2 Samuel 4. 2), now Kl Jii'vich, about twenty minutes' distance from I'",l .lib (Gibeon). KirjathJearim, " the city of forests," now Kuryet-cl-IOnab. [Hoi5INSON.] 18-SJ7. the children of Israel smote tliem not The moral character of the Gibeonites' stratagem was l)ad. The pi'ineesof the congregation did not vindicate either the expedienc,y or the lawfulness of the connection they nad formed, but they felt the solemn obligations of tlieir oath ; and, although the popular clamour was loud against
It was evidently to be a struggle for life and death, not only to Gibeon, but to the Israelites. And In this view the Divine communication that was made to him was seasonable and animating. lie seems to have asked the counsel of God, and received an answer, before setting out on the exiiedillon. 9. •Toslinn tlierefore enme upon tliem suddenly—This Is <»xpliiitied in the following clause, wliere he is described as having accomiilishcd, by a forced march of picked men, iu one night, a distance of Mil 111, cMiised either by disappoint men tat losing I lie spoils of Lilljcon, or by Ulspleasuie at the ajiparent brwich of the 15D
Sun and Moon stand SliU. JOSHUA XI. Divers Kitu/i Ovtrcora& to scour the country in pursuit of the remaining stragtwenty-six miles, wliioli, accordini; to the slow pace of Eastern armies anil caravans, had formerly been a three glers, a few of whom succeeded in reaching the neighbouring cities. The last act, probably the next day, was the disposal of the prisoners, among whom the five kings were consigned to the infamous doom of being slain (Deuteronoiuy 20. 16, 17), and then their corpses suspended on Uays' journey (eh. 9. 17). lu, H. Gor> KKiin-s .\GAiNsr them with Hailstones.
10, 11. The Ijord discomfited them— //cti., terrified, eonfounded th« An\orite allies, prolialjly, l)y a fearful storm five trees till the evening, a*, put yoiir feet upon tlie necks of tliese kings—not as a barbarous insult, Init a symbolical action, expressive of a complete victory (Deuteronomy 33. 2tf ; Psalm 110. 5; Malachi 4. 3). Seven more Kings Conquei{ED. Ver. 28-42. 38-43. thai €lay .loshua took Makkedali—In this and tue following verses is described the rapid succession of victory and extermination n'-'ch swept the whole of Southern Palestine into the hands of Israel. "All those kings and of liglitnins an<t thunder. .So the word is usually employed (1 Samuel 7. 10; Psalm IS. IH; Ui. 6). aiifl slew thein wtth a gi-ent slaiig Utcr at Glbeon—This refers to the fittaek of the Israelites upon-the besiegers. It is evident that thf-re had been much hard fighting around the heights of G.ljeon, for the day was far spent ere the enemy took to flight, chased thein along the way th.it goctU up <o Beth-hoi-on— (. e., the House of Caves, of which there are still traces existing. There were twocontiguous their larid did .losluia take at one lime, because the Lord God of Israel fought lor Israel. And Joshua returned and all Israel witli him, to the cainp at Gilgal." villages of that name, upper and nether. Upper Bethlioron was nearest Gibeon—about ten miles distant, and approached by a gradual ascent through a long and precipitous ravine. This was the first stage of the flight.
CHAPTER XI.
Tlie fugitives had crossed tlie high ridge of Upper Bethhoron, and were in full flight down the descent to Bethhoron the Nether. The road between the two places is so rocky am) rugged, that there is a path made by means of steps cut ill t he rock. [Roijixson.] Down this pass Joshua continued his victorious rout. Here it was that the Iord
Ver. 1-!). DrvERS Kings Oveecome at the Wateks OF Meko-M. 1-9. And it came to pass, wl»en Jahlu king of Hazor had Jieard those tilings-The scene of the sacred ii.arrative is here shifted to the north of CaiKuiu, where a still more extensive confederacy was formed among t he ruling powers, to oppose the further progress liiterp<>se<l, a.ssistiug his people by means of a storm, which, having been probably gathering all day, burst with such irresistible fury, that " they were more which of the Israelites. Jabin ("the Intelligent"), whic'h seems dio<l with hailstones, than they wliom the children of Israel slew with the sword." The Oriental hail-s'orni is a terrific agent; the hailstones are masses of ice, large as walnuts, and sometimes as two fists; their prodigious to have been a hereditary title (Judges 4. 2), took the lead, from Ilazor t)eing the capital of the northern rogiond-. 10).
It was situated ou the borders of lake Merom. The other cities mentioned must have been in tlie vicinity, though their exact positiou is unknown. 2. tlie kbigs that were on the north of tlie. mountains—the Anti-liiianiis size, and the violence with which they fall, make th<^m always very injurious to property, and often fatal to life. The mii-iiculous feature of this tempest, which fell on the Aniorite army, was the entire preservation of the Israeldistrict, f lie plains south of t'liiitiierotli—the northern part of the Arabah, or valley of (he Jordan, the valley —the low and level countrj including the plain of Sharon, borders of Dor on tlic west—the highlands of Dor, ites from its destructive ravages.
12-1.5. Thh Sun akd Moon Stand Still at TitE Word OFjOSHtTA. liJ-lij. Then spake Joshua to the lrt>i-d . . . and said in the sight of all Israel, Sum, stand still . . . and tlion, Moon—The inspired author here breaks oir the thread of ids history of this miraculous victory, to intnxluce a quotation from an ancient poem, in whicli tlie mighty acts of that day were commemorated. The passage, which is parenthetical, contains a jjoc^/eai description of the victorj' which was miraculously gained by the help of God, and forms an extract from " the book of Jasher," t. e., "the upright '—an antiiology, or collection of national songs, in honour of renowned and eminently pious heroes. The languajie of a poem is not to be literally interpreted, and therefore, when the sun and moon are personified, addressed as intelligent beings, and represented as staniling still, the explanation is, that the light of the sun and moon was supernaturally prolonged by the same laws of refraction and reflection that ordinarily cause the sun to appear above the horizon, when he is in reality below it. [Keil, Bush.] Gibeon (a hill) was now at the back of tiie Israelites, and the height would soon have intercepted the rays of the setting sun. The valley of AJalon (stags) was before them, and so near, that it was sometimes called "the valley of Gibeon." (Isaiah 28. 21.) It would seem, from v. 14, that the command of Joshua Wius in reality a prayer to God for the jjerformance of this miracle; and that, although the pray(:rs of eminently good men like Moses often prevailed with God, never wa.s there on any other occasion so astonishing a display of Divine power made in behalf of his people, as in answer to the prayer of Joshua. Ver. 15 Is the end of the quotation from Jasher; and it is necessary to notice this, as the fact described in it Is recorded In due course, and the eame words, by the sacred historian, f. 4.3. reacliiiig to the town of Dor, on the Mediterranean coast, below mount Carinel. 3. t!ie Cnnaanife on the east and on tlie west—a particular branch of the Canaanitisli population who ticcupied the w<'stern bank of the Jordan as far uortliward as tlie sea of Galilee, and al.so the coasls of the Meiliterianenn Sea. under Heriuon—now Jebel-essheikh, was the northern boundary of Caiia.an on the east of the Jordan, land of Mlipcli—now (telo-Syria. 4, 5. tliey went out as tlic sand upon the sea-shore in multitude—The chiefs of these several tribes were sumnioued by Jabin, being all piolmbly tributary to the kingdom of Hazor; and their combined lorce.s, according tojosephus, amounted to 300,000 infantry, 10,000 cavalry, and 20,0IX) war chariots, witli horses and chariots very many—The war chariots were probably like those of Kgypt, made of wockI, but nailed and tipped with iron. These appear for the first time in the Canaanite war, to aid this last determined struggle against the invaders; and " it was the use of these which seems to have fixed the place of rendezvous by the lake Merom (now Huleh), along whose level shores they could have full play for their force." A host so formidable in numbers, as well as in military equipments, was sure to alarm and dispirit the Israelites. Joshua, therefore, was favoui'ed with a renewal of the Divine promise of victory (v. (i), and thus encouraged, he, in the full confidence of faith, set out to face the enemy, to-morrow, about this time, will I deliver them up all slain before Israel—As it was impossible to have marched from Gilgal to Merom in one day, we must sup-. pose Joshua already moving north wai'd, and witliin a day's distance of the Canaanite camp, when the Lord gave him this assurance of success. With cliaraetoristio energy he made a sudden advance, probal)ly during the night, and "on the morrow fell" upon them like :i thunder-bolt, when scattered along the rising grounds (Sept.), before they had lime to rally on the plain. In the suddeu panic " the Lord delivered them Into the hand of Israel, who smote them, and chased them." The rout was complete; some went westward, over the mountains, above the gore of the Leoutea, to tildou aud Misre|)hoth-maim
The Five Kings Hanged. Ver. 16-27. 16-37. these live kings hid themselves in a cave (Ileb., the cave) at Makkedali—The pursuit was continued, without interruption, to Makkedah, at the foot of the western mountains, where Joshua seems to have halted with the main body of bis troops, while a detachment was sent forward
Bounds of the Land not yet Conquered. JOSHUA XII—XIV. Inheritance'oj the Nine and a Half Tribrst.
Ulng houses), In the neighbourhood, and others eastward to the plain of Mizpeh. tlicy left none remaining—of those whom they overtook. All those who fell into tiiehhands alive were slain. 9. Joshua did as Oie liord (i-. G) bade liim—Houghing the horses is done by cutting the sinews and arteries of their hinder legs, so that thry not only become hopelessly lame, but bleed to death. The reasons for this special command were, that the Lord designed to lead the Israelites to trust in Him, not in military resources (Psalm 20. 7); to show that in the land of promise there was no use of horses, and, finally, to discourage their travelling, as they were to be an agricultural, not a trading people. 11. lie burnt Hazor witli fire—calmly and deliberately, douljtless, according to Divine direction. 13. as for tlie cities that stood still in tlielr strength lit., " on their heaps." It was a Plicenieian custom to build cities on heights, natui'al or artificial. [Hengstenberg.] 16. So Joshua took all the land Here follows a general view of the conquest. The division of the country there into five parts, viz., the hills, the land of Goshen, i. e., a pastoral land near Gibeon (ch. 10. sixty miles along the Mediterranean coast, and that of the Geshurites to thesouth of it (1 Samuel 27. 8). Both included that portion of the country " from Sihor which is before Egypt," a small brook near KI-Arish, wliich on the east was the southern boundary of Canaan, "to Ekron," the most northerly of the five cliief lordships or principalities of the Philistines, also tlie Avites : from (on) the south —The two clauses are thus connected in the Sepi uagint and many other versions. On being driven out (Deuteronomy 2. 2;?), they establi.shed themselves iu the south of Philistia. The second division of the uncouquered count*"y comprised all the land of tlie Canaanites, and Mear.ih (the cave) tliat is beside tlie Sidonians—a mountainous region of Upper Galilee, remarkable tor its caves and fastnesses, eastward unto Aphek (now Af ka), in Lebanon, to the borders of the Ammonites—a portion of the north-eastern territory that had belonged to Og. Tlie third district that remained unsubdued was, 5. all the land of the Giblites—their capital was Gehal or Bylbcs (&')•.), on the Mediterranean, forty miles north of Sidon. all Lebanon towards the suurising i, e., Anti-libanus the eastern ridge, which has its proper termination in Hermon. entering in of Ilamath—the valley of Baalbec. 6,7. all the inliabitants of tlie hill country from Lebanon unto Misrephotli-maim (see onch.ll.S)—that
41); the valley, the plains, the mountains of Israel, /. e., Carmel, rests upon a diversity of geographical positions, whicli is cliaracteristic of the region. 17. from the mount Halnk {Hib., the smooth niountiin), that goeth np to Scir—an irregular line of white naked hills, about eighty feet high, and seven or eight geographical miles in length, that cross the whole Ghor, eight miles south of the Dead Sea, probably "the ascent of Akrabbim." [Robinson.] unto Baal-gnil in tl»e valley of Lebanon—the City or temple of the God of Destiny, in Baalbec. 23. Joshua took the whole land—The battle of the lake of Merom was to the north what the battle of Beth-lioron was to the .south ; more briefly told, but less complete in its consequencfs; but still the decisive conflict by which the whole u )rthern region of Canaan fell into the hands of Israel. ;;Stanley.] is, " all the .Sidoniaiis and Phcenicians." them will I di-ive out—The fulfilment of this promise was conditional. In the event of the Israelites proving unfaithful or disobedient they would not sul>due the districts now specified, and, in point of fact, tlie Israelites never possessed them, though the inhabitants were subjected to tlie power of David and Solomon, only divide thou it by lot unto the Israelites for an inheritance—The parenthetic section being closed, the historian here resumes the main subject of this chapter—the order of God to Joshua to make an immediate allotment of the land. The method of distribution by lot was, in all respects, the best that could have been adopted, as it prevented all ground of discontent, as well as charges of arbitrajy or partial conduct on tlie part of the leaders; and its being announced in the life of Moses (Numbers 33. ,^1), as the system according to which tlie allocations to each tribe should be made, was intended to lead tlie people to the acknowledgment of God a-s the proprietor of the land and having the entire right to its disposal. Moreover, a solemn appeal to the CHAPTER XII.
Ver. 1-6. The Two Kings whose Countries Moses Took and Disi>osej> of. 1. Now these are the kings of Uie land which tlie cliildren of Israel smote, and possessed tlieir land on the other side Joi-dan—This chapter contains a recapitulation of the conquests made in the promiseil land, with tlie additional mention of some places not formerly noticed in tlie sjicrcd history. The river Anion on the south, and mount Hermou on the north, were the respective boundaries of the hiiid acquired by llie Israelites beyond Jordan (see on Numbers 21.21; Deuteronomy 2. 36; 3. 6-16). lot showed it to be the dictate, not of human but Divine wisdom. It was used, however, only in determining the part of the country where a tribe was to be settled—the extent of the .settlement was to be decided on a dit Terent principle (Numbers 20. .^Vl), and what proves the overruling control of God, each tribe received the possession predicted by Jacob (Genesis 19.) and by Mo.ses (Deuteronomy
7-21. The One and thirty Kings on the West Side OF JOKDAN, WHICH JosHUA Smote. 7. Baal-gad even unto Unlak—(see on cli. 11. 17.) A listof tliirly-one chief towns is liere given ; and, as llie wliole land contained a superficial extent of only fifteen miles in length, by fifty In breadtli, it is evident that tliese capital cities btlonged to petty and insignificant kingdoms. With a few exceptions, tliey were not the scenes of any important events recorded in llie sacred history, and therefore do not require a particular notice.
33). 8. with whom— //c., "him." The antcci-dent is evidently to Manasseh, not, however, the half tribe just mentioned, lint the other half; for the historian, led, as it wore, by the sound of the word, l>reaks otl'to <lescribe tlio po.ssessions lieyond Jordan already assigned to Ueuben, Gad, and the half of Manas.seli (see on Numliers 32.; Deuteronomy 3. 8-17). It may lie proper to r<'mai-U that it was wise to put tlie.se boundaries on record, as, in (^ase of any misunderstanding or dispute arising about the e.xacl limits of each district or property, an appeal could always be made to this authoritative document, and a full knowledge as well as gnvteful si Mise obtained of what they kind received from'GcKl (Psalm 16. 6).
CHAPTER XIII.
Ver. 1-3.'?. Bounds of the liAND not ykt Conquered. I. Now .lo Khua was old and stricken in yi-ars—Ho was probalily al)OV(^ n huii(h'ed y(^ars old ; for t lie conquest and survey of the land occupied about seven years, the partition one: and ho died at the age of 110 years (di. ai. 29). The distribution, as well as the couciuest of the laud, was included in tlie mission of Josliua ; !ind his advanced age supplied a special reason for wutering on the Immediate discharge of tliat duty, viz., of alloiating Canaan amongst the tribes of Israel—not only the parts alreaciy won, liut those also which were still to lie ('onqucred. 5i-0. Tl>l» is the land that yet reinaineth— i. c., to be actiuired. This section forms a parenthesis, in which the historian briefiy notlc(!s the <listrlcts yet unsubdued—viz.. Hist, the whole country of thel'hilistlncs—u narrow tractstrelchingaliout
CHAPTER XIV.
Ver. l-r>. The Nine Tuihes and a h.\t,f to havb their Inheritance TiY Lor. 1. These are the countries which (he elilldren of I»irael inherited in the land of Canaan—Tliis chapter forms the iiitroducti<m to an account of the allocation of the land west of Jordan, or Canaan proper, to the nine tnlics and a half. It was also made liy lot in presence of a select number of superintendents, appointed according to Divine directions given to Mos(>s (see on Nnuibers 31. 16-U9). In every thing porlivtulug to civil goverumeut, aud cvcu xhe divlsilou of iril.l. CfU N'TliV OF I.f:l!\NON.
JOSHUA XV, XVI.
Calebs Portion and Conquat.
Borders of the Lot of Jxidak.
the land, Joshua was the acknowledged chief. But in a ma tter to be determined by lot, a solemn appeal was made to <iod, and hence Eleazar, as high priest, is named before Heb., the ascent of scorpions; a pass in the "bald mountain" (see on ch. 11. 17), probably much infested by these venomous reptiles. 5. the end i.e., tlie mouth of the Jordan. 6. Beth-hogla—now Ain Hailjla, a fine spring of clear and sweet water, at the northern extremity of the Dead Sea, about two miles from the Jordan. [Robinson.] Betii-arabah—the house, or place of solitude, in the desert of Judah {v. 61). stone of Bohan the son of Reuben— the sepulchral monument of a Reubenite leader, who had been distinguished for his bravery, and had fallen In the Canaanite war. 7. Achor—(see on ch. 7. 26.) Adummim —a rising ground in the wilderness of Jericho, on the south of the little brook that flowed near Jericho (eh. 16. 1). Kn-shemesh—the fountain of the sun ; " either the present well of the apostle, Ijelow Bethany, on the road to Jericho, or the fountain near to St. Saba." [Robinson.] En-rogel—the fuller's fountain, on tlie south-east of Jerusalem, below the spot where the valleys of Jehoshaphat and Hinnom unite.
Jofeliua. I. Tlie children of Joseph were two tribes, Manassch and Ephralm—As two and a half tribes were settled on the east of Jordan, and the Levites had no inheritance assigned them in land, there would have been only eight tribes and a half to provide for. But Ephraim BBd Manasseh, the two sons of Joseph, had been constituted two tribes (Genesis 48. 5), and although Levi was excluded, the original number of the tribes of Israel was still preserved. 5. the children of Israel divided the land i. e., they made the preliminary arrangements for the work. A considerable time was requisite for the survey and measurement. fr-15 Caleb by privilege beqciretii and obtaineth HebkoN. 6-11. then the children of Judah came to Joshua In Gllgal; and Caleh said—Tliis incident is recorded here, because it occurred while the preparations were being made for casting the lots, which, it appears, were begun in Gilgal. The claim of Caleb to the mountains of Hebron as his personal and family possessions, was founded on a solemn promise of Moses, forty-five years before (Numbers 14.24; Deuteronomj1. 36), to give him that land on account of his fidelity. Being one of the nominees appointed to preside over the division of the country, he might have been charged with using his powers as a commissioner to his own advantage, had he urged his request in private; and therefore he took some of his brethren along with him as witness of the justice and propriety of his conduct. 12. give me this mountain, whereo* the Lrord spake In tliat day—this higlaland region, for tltoii licardest in tliat day how the Anakims were there—The report of the spies wlio tried to kindle tlie flame of sedition and discontent, related chielly.to the people and condition of this mountain dis-
13-15. Caleb's Portion and Conquest. 13. unto Caleb he gave a jjart among the children of .Jiidah—(See on ch. 14.6-15.) li. Drove thence the tliree sons of Anak —rather three chiefs of the Anakim race. This exploit is recorded to the honour of Caleb, as the success of it waa the reward of his trust in God. 15. Debir—oracle. Its former name, Kirjath-sepher, signifies "cityof thebook," being, probaljl}',a place wliere public registers were kept.
16-20. Othniel, for his Valour, hath Achsah to Wife. 16-20. He that smiteth Kirj.itU-sei>her— This ol Ter was made as an incentive to youthful braverj' (see on 1 Samuel 17.25); and the. prize was won by Othniel, Caleb's yoimger brother (Judges 1.13; 3.9). This was the occasion of drawing out tlie latent energies of him who was destined to be the first judge in Israel. 18. as she came unto him i. e., wlien about to remove from her father's to her husband's house. Slie suddenly alighted from her travelling equipage—a raarli; of respect to her father, and a sign of making some request. She had urged Othniel to broach the matter, but he not wishing to do what appeared like evincing a grasping disposition, she resolved herself to speak out, and taking the advantage of the parting scene, when a parent's heart was likely to be tender, begged that, as her marriage portion consi.sted of a field which, having a southern exposure, was comparatively an arid and barren waste, he would add the adjoining one, which aljoun<led in excellent springs. The request being reasonable, was granted ; and the story conveys this important lesson in religion, that trict, and lience it was promised as the reward of Caleb's trutl), piety, and faithfulness. 13, 14. Joshua hlessed him, and gave Hehron unto Caleb for an Inheritance —.Joshua, who was fully cognizant of the whole circumstances, not only admitted the claim, but in a public and earnest manner prayed for the Divine blessing to succour the efforts of Caleb in driving out the idolatrous occupiers. 15. Kirjath-arba — i. e., the city of Arba— a warrior among the native race remarkable for strength and stature, tlie land Iiad rest from war—Most of the kings having been slain and the natives dispirited, there was no general or systematic attempt to resist the progress and settlement of the Israelites. if earthly parents are ready to bestow on their oliildren that which is good, much more will our heavenly Father give every necessary blessing to them who ask him.
CHAPTER XV.
21-63. Cities of Judah. 31-33. tlie uttermost cities of the tribe of the children of Judah—There is given a Ver. 1-12. Borders of the Lot of Judah. 1. This then wag the lot of the tribe of Judah—In what manner the lot was drawn on this occasion the sacred historian does not say; but it is probable that tlie method adopted was similar to that descril)ed in cli. 18. Though the general survey of the country hfid not been completed, some rough drauglit or delineation of the first conquered part must have been made, and satisfactory evidence olitained, that It was large enough to furnish three cantons, before all the tribes cast lots for them; and they fell to Judah, Epiiralm, and the half-tribe of Manasseh. The lot of Judah came first, m token of the pre-eminence of that tribe overall the others; and its destined superiority thus received the visible sanction of God. The territory assigned to It as a possession, was large and extensive, being bounded on the south by the wlldern<'ss of Zin, and the southern extremity of the Salt Sea (Number.s 34. .3-5) ; on th« east, by that sea, extending to the point where it receives the waters of tlie Jordan ; on the north, by a line drawn nearly parallel to Jerusalem, across the country, from the northern extremity of the Salt Sea to the southern limits of the Philistine territory, and to the Meditej-ranean ; aii<l on the west tliis sea was its boundary, a.s far as Slhor (Wady EI-Arish). tt, the bay—IIeb., the " tongue." It pushes Its waters out in this form to a great distance. [Uobinson.] 3. Maaleh - akrabbim list of cities within the trilial territory of .Indali, arranged in four divisions, corresponding to the districts of which it consisted—the cities in the southern part (21-32)—tin se in the lowlands (33-47), and those in the higlilands (4S-60) —those in the desert (61, 62). Tlie best idea of the relative situation of these cities will be got from looking at the map.
CHAPTEE XVI.
Ver. 1-J. The General Borders of the Sons o» Joseph. 1. The lot of the children of .Tosopli fell Heb., went forth, referring eitlier to the lot as drawn out of the urn, or to the tract of land thereby assigned. The first four verses describe the territoi-y allotted to the family of Joseph in the rich domains of central Palestine, It was drawn in one lot, that the brethren might be contiguously situated; but it was afterwards divided. The southern boundary only is described here, that on the north being irregular and less defined (ch. 17. 10, 11), is not mentioned, mount Betli-el—llu' ridge south of Both-el. water of .Terlclio (2 Kings 2. 1!))—at the point of its junction with the Jcudan. Having described the position of Joseph's family generally, tlie historian proceeds to define the territory ; first, of Ephraim.
5-9. TuE Borders of the Inheritance of Kphbaijc
The Lot of Manas teh. JOSHUA XVII, XVIII. The Tabernacle Set up at Shiloh, B^9. tlie border of their Inlieritauce was Atarotli-adar near to each other, and tliej are generally mentioned in Scripture together. They were both royal and strongly
—Atarolh-adar (now Atara), four miles south of Jetta (RoBixsoN], is fixed on as a centre, through which a line fortified places (see on Judges 1. 27).
12,13. Canaanites NOT DmVEN Out. 13, 13. Manasseh could not drive out the Inhabitants of tliose cities—indolence, a love of ease; perhaps a mistaken humanity, arising from a disregard or forgetfuluess of the Divine command, a decreasing principle of faith and zeal in the service of God, were the causes of 'heir
Is drawn from Upper BeDi-horon to Michniethali, showing thfc western limit of their actual possessions. The tract bej ond that line to the sea was still unconciuered. G, 7. Mit-ltmi'tliali on tlie itortk side—The uoi lliern boundary is traced from this point eastwai'd to the Jordan. 8. from TappuaU -westward luito tlie river Ivaiiali— it is retraced from east to west, to describe the prospective and intended boundary, which was to reach to the sea. Kanah (reedy) flows into the Mediterranean. 0. separate cities for tUe childk-eii of Eplu'aim were aiitoug tike Inlieritauce of Maiiasseli— (ch. 17. 9), because it was found that the tract allotted to Ephraim was too small in proportion to its population and power. 10. Tliey drave not out tlie Caiiaaiiites, but tlie Caiinaiiites dwell among tUe Epttraimites unto tliis day, and serve under tri Juite—This is the first mention of flie fatal failure.
14-18. The Children of Joseph Sue for Another Lot. 14-lS. The children of Joseph spake unto Joshua—The two tribes join in laying a complaint before the leader, as to the narrow boundaries of their allotment, and its insulticiency to be the residence of trilies so vastly increased. But Joshua's answer was full of wisdom aa well as patriotism. Knowing their character, he treated them accordingly, and sarcastically turned all their arguments i\gainst themselves. Thus he rebuked their uidielief and cowardice. Mount Kphraini—called so lu re by anticipation. The Gilboa range between Beth-sliean and the plain of Jezreel is meivnt, anciently covered with an extensive forest, iron chariots—unusually strengthened with that metal, and perhaps armed with projecting scythes. policj' of the Israelites, in neglecting the Divine command (Deuteronomy 20. Iti) to exterminate the idolaters.
CHAPTER XVII.
Ver. 1-6. I.OT OF Manasseh. 1. There M-as also a lot for the fritie of MajiasseU—Ephraim was menlioned, as the more numerous and powerful branch of tlie family of Joseph (Genesis J.S. ID, a)) ; but Manasseh still retained the CHATTER XVITI.
Ver. ]. The Tabeunaci.e set up at Shiloh. 1. The whole congregation assembled togetlier at ShilpT.i—The main bod.v of the Israelites had been diminished by the separation of the three tribes, Judali, Kpliraim, and Manasseh into their respective allotments, and the country having been in a great measure subdued, the camp was removed to Shi loll—now Seilun. It M"as twenty or twentyriglit of primogeniture, and had a separate inheritance assigned. Machir—liis descendants, the father of Gilead
—though he had a son of that name (Numbers 'iO. 20; 27. 1), yet, as is evident from the use of the Jhb. a'rticlo, reference is made, not to the person, but the province of Gilead. Father here means lord or possessor of Gilead; and this view is confirmed by the fact, that it was not Machir, but his descendants, who subdued Gilead and Baslian (Numbers 82.41; Deuteronomy 3. l:?-!.*)). These Wacliiriles h;Hl tlieir jjortion on tlie east side of Jordan. The western portion of land, allotted to the tribe of Manasseh, was divided into ten portions, because the male descendants who had sous consisted of five famifive miles north of Jerusalem, twftlve north of Bethel, and ten south of Shechem, and embosomed in a rugged and romantic glen. This sequestered spot in the heart of the country might have been r(-coinmended b.v the dictates of convenience; there the allotment of fbe territory could be most conveniently made, north, .south, east, and west, to the different tribes. But "the tabernacle of the congregation was also set up there," and it3 removal therefore must have been made or sanctioned by Divine intimation. (Deuteronom.v 12.11.) It remained iu Shiloh for more than :!(K) years. (1 .Samuel 1. 1-11.) lies, to wliich, consequently, five shares were given; and the Kixth family, viz., the posterity of Hoplier, being all females, the five daughters of Zelopliehad were, on application to the \aluators, endowed each with an inheritance ill land (see on Numbers 27. 1).
2-0. Tin-, Remainder ok the L.\nd Desckihed. 3. there remaineil seven trllies which had not yet received their inheritance-The selection of Shiloh for the 7-11. This Coast. 7-11. the coast of Itlanasseh was ft-om Asher to Michmethah—the southern boundary is here traced from tlie east. Asher (now Yasir), tlie starting-point, was a lown fifteen Uoman miles east of Sicliein, and anciently a place of importance, it. the c€>ast descended unto the river Kanah, southward of the river—The line which separated the possessions of the two brothers from each other ran to tlie south of the Btreain; and thus the river was in the territory of Manasseh ; but the cities wlii<-h were upon the river, though seat of worship, together with the con.sequent ri>moval of the camp thither, had necessarily interrupted the casting of lots, which was commenced by fi.xliig localities for tlio trll)es of Judah and Joseph. Various causes led to a long dela.v in r(\suming it. The satisfaction of the peoiile with their change to so pleasant and fertile a district, their preference of a nomad lite, a love of ease, and reluctance to renew the war, seem to have made them IndKlerent to the iiossessioii of a settled Inheritance. But Joshua was too much alive to the duty laid on him by the Lord to let matters continue in tliat state;'and acco Vdingly, since a general conquest of the land had been made, he resolve<l all were within the limits of Manasseh's possessions, were as.signed partl.y to Kpliraim, ami partly to Manasseh; those on the south .side being given to the former; those upon the north to the latter. [Kkii,.] It appear.s to jiroo Mvl immediately with the lot, believing that when each tribe should receive Its inheritance, a new motive would arls(- to lead tlu>m to exert themselves in securing the full iiossessiou. :t. liow long are ye slack to go to possess Die land which the Lord <>od of your falhei-g hath given you—This reproof conveys an impression that the si'ven tribes Wvro dilatory to a criminal extent. 4-0. give out from among you lliree men for each trll>e —Though the lot determined the part of the country where each tribe was to be located. It could not determino the extent of territory which might be required ; !ind the dis.satisfactlon of the children of Joseph with the alleged smallness of their possession gave reason to f(vir that complaints might arise from other quarti'rs, unless precautions were taken to make a proper distribution of the land. For this purpose acommission was given to Vventvone persons—three chosen IVom each of Ihesi ven trtoes which Imd not yet received their inluuitauce, to make tUft (u. lOi that Mannsseh was still further Interlaced with Other iii ighboui'liig triltes. Keth-shean and B>er towii.s — rvr., Scythopolis (now lieisaii), in the valle.v of the.Iordan, towards the east end of the plain of Jezreel. " IJethshean" means "house orest;" so called from Its lieing the halling-pliice for caravans travelling bet ween Syria, or Midiaii, and Egypt, and the great station for the commcici' between these countries for ma iiy c<-iit uries. Ibleaivi aiKl lier towns—In the nciglibourliood of Megidilo (2 Kings 0. 27). the Inhabitants of lior and her towns—(now Tantoura), anciently a strong fortress; a wall of wild precipitous rock defended the shore fortit Uatlons against attack from the land side. Kn-dor and her towns—situaleil on a, rock.v e iilnence, four Kniiiaii miles Bouth of Tabor, three counti 'es—districts or pidvinces.
It Is computed that Manasseh possessed In Asher and Issachar portions of ground to he extent of more than 900 Bquare miles. Taunach nuu niegtddo—These were 154
Lots of Simeon, etc. JOSHUA XIX, XX. The Citie.1 of Refuge Commavdei. accurate survey of tlie country. "They went and passed through the land and described it by cities in seven parts in a book" (D. 9); dividing the land according to its value, and tlie worth of the cities which it contained, into seven ecjui. portions. This was no light task to undertake. It required learning and intelligence which they or their instructors had, in all probability, brought with them out of Kgypt. Accordingly, Josephus says that the survey W!is performed by men expert in geometry. And, in fact, the circ-imstiintial iiccount which is given of the boundaries of each trilie and its situation, well proves it to have been tiie work of no mean or incompetent hands.
Zebul an and Naphtali, and ran northwards as faras Cabin, with otlier towns, amongst which is mentioned {v. 28) "great Zidon," so called on account of itsbeiugcven then the flourishing metropolis of the I'hcenicians. Though included in the inheritance of Asher, this town was never possessed by tliem. (Judges 1. 31.) ao. and llien tlie coast tunietli to Ramah—now El-IIanua, which stood where the Leontes (Litany) ends its soutlunn course and flows westward, and to the strong city Tyre—tlie original city appears to have stood on the main land, and was well fortified. From Tyre the boundary ran to Ilosah, an inland town; and then passing the unconquered district of Achzib (Judges 1. 31), terminated at the sea-coast.
10. DivinEn nv Lot. 10. Joshua cast lots for tliem
III SJilloh before tUe Loitl—before the tabernacle, where the 1 li vijie presence was manifested, and which associated Willi tlulot llie idea of Divine sanction. 11. tJie lot of fSeiijaiuin cniue up—l. has been supposed that here were two urns or vessels, from wliicli the lots were drawn : one containing the names of tlie tribes, the other containing those of the seven portioi...-;; ami lhat the two were drawn out simultaneously. The coast of their lot cniuc forth between the clitlitrcii of .lutlah and the cliilclreii of Joseph—Thus the prophesy of Moses respecting the inheritance of l)en.jainin was remarkably accomplished.
32-39. Of NaphtaIvI. 3^39. the sixth lot came out to the children of Naphtali—Althougii tlie cities mentioned have not been discovered, it is evident, from Zaanannim, which is by Kedesh, i.e., on tlie nortii-west of Lake Merom (Judges 4. 11), that the boundary described (),'. 34) ran from the south-west towards tlie north-east, up to the sources of the Jordan. Axnot3I-t.^^>or—on the east of Tabor towards the Jordan, for the border ran thence to Hukkok, touching upon that of Zebulun; and as the territory of Zelmlun did not extend as far as tlie Jordan, Aznotli-tabor and Ilukkok must have been border towns on the line which separated Naphtali from Issachar. to •Ixidah «ipon Jordan toward tlte sms-rising—The sixty '.See on Deuteronom.v 3:!. 1'2.)
CHAPTER XIX. cities, Ilavoth-Jair, wliich were on tiie eastern side of the Jordan, opposite Naphtali, were reckoned as belonging to .Tudah, because Jair, their possessor, was a descendant of Judah (1 Clironicles 2. 4-22). [Keil.]
Ver. l-n. TllK Lot OF Si.MKOX. 1. the secoml lot came foi-th to .Simeon—The next lot that was tirawn at Sliiloli, giving tlie triljeof Sinu'or, his inheritance witliin theter-
41)—IS. Of Dan. 40-46. the sevemtlx lot came out for tlie tribe of Dan— It lay on the west of Benjamin, and consisted of portions surrendered by Judah and f;phraini. Its boundaries are not stated, as the.v were easil.v <listinguishable from the relative position of Dan to the three adjoining tribes. 47. the children of Dan went np to tight against Leshem—Tlie Danites, finding their inheritance too small, meditated enlarging its boundaries ritor.v, wliich liad been assigned to that of Jndah. The knowledge of Canaan possessed b.v the Israelites, when tlie division of the land commenced, was but very genei-al, being di'rived from the rapid sweep tliey had made over it (hiring the course of conquest; and it was on tlie ground of that rough survey alone, that the distribution proceeded, by which Judah received an inheritance. Time showed that this territor.v was too large (y. 9), either for their numbers, however great, to occup.v, and their arms to defend, or too large In proportion to the allotments of the other tribes. Justice therefore required, what kind and brotherly feeling readily dictated, a modification of thei r possession, and a part of it was appropriate<l to Simeon. B}^ thus establishing it within the original domain of another tribe, the prophesy of Jacob in regard to Simeon was fulfilled (Genesis ^19. 7); for from its boundaries being not traced, there is reason to conclude that its people were divided and dispersed among those of Judah; and though one group of its cities named (2-0), give the idea of a compact district, as it is usually represented by mapmakers, the other group (7, 8) were situated, two in the south, and two elsewhere, with tracts of the country around them. b,v the sword; and, having conquered Leshem (Laish), planted a colony there, calling the new settlement by the name of Dan (see on Judges IS).
49-r)l. The CminitEN of Israel give an Inheritance TO JOSHTJA. 49-31. According to the word of the Lord, tliey gave htm the city %vhic8i he aslked—It was most proper that the great leader should receive an inheritance suited to his dignit.y, and as a reward for his public services. But the gift was not left to the spontaneous feelings of a grateful people. It was conferred "accoiding to the word of the Lord"—probal)ly an unrecorded promise, similar to what had been made to Caleb (ch. 14. 9). Timnath-serali—or Heres, on Mount Gaasli (Judges 2. 9). Joshua founded it, and was afterwards buried there (ch. 24. 30). 51. These are the inheritances —This verse is the formal close of the section which narrates the history of the land distribution ; and to stamp it with due importance, the names of the commissioners are repeated, as well as the spot where so memorable a transaction took place.
10-1(). Of Zkbi'I.un. 10-14. the third lot came up for Hie children of Zebnlmi—The boundaries of the possession assigned to them extended from the Lake of Cinneroth (Sea of Galilee) on the east, to the Mediterr.anean on the west; for although the.v do not seem at first to have touched on the western shore—a part of Manasseh running north into Asher (ch. 17. 10)—tliey afterwards did, according to the prediction of Moses. (Deuteronomy .33. 19.) The extent from north to south cannot be verv exactly traced ; the sites of many of the places through which the boundary line is drawn being unknown. Some of the cities were of note.
CHAPTEE XX.
Ver. 1-6. The Lord Commands the Cities of Refuge.
1. the Liord spake iinto .Joshua, Appoint out for you cities of refuge—(See Numbers 35. 9-28 ; Deuteronomy 19.
1-13.) The command here recorded was given on their going to occupy their allotted settlements. The sanctuaries were not temples or altars, as in other countries, but inhabited cities; and the design was not to screen criminals, but only to affbrd the homicide protection from the vengeance of the deceased's relatives, until It should have been ascertained whether tliedwith had resulted from accident and momentary passion, or from premeditated malice. The institution of the cities of 17-23. Of Ishaciiab. 17-20. the fonrth lot cnme ont to Issachar—Instead Of describing the boundaries of til is tribe, the inspired historian gives a list of its principal cities. These cities are all In the eastern part of the plain of Esdraelon.
Of Asher. 84-31. the fifth lot came out for the tribe of the children of Aslier—The western boun<iary is traced from north to south through the cities mentioned ; the site of which, however, is unknown. to Carmeland Shilior-ltbnatli—i.e., the black or muddy river; probably the Nahr Belka, below Dor (Tantoura); for that town belonged lO Asher (ch. 17. 10). Thence the boundary line tnrned eastward to Beth dagon, a town at the Junction of refuge, together with the rules prescribed for the guidance of those who sought an as.ylum within their walls, was an important provision, tending to secure the ends of justice as well as of mercy. 4. lie that doth flee unto one of thoae cities shall stand at the entering of tb*
Fi/ny-eiglil Cities given to the Levites. JOSHUA XXI,.XXII. Altar of Testimony ButU. gate of the city—It was the place of public resort, and on arriving tliere he related his tale of distress to tlie elders, who were bound to give him shelter and the means of support, until the local authorities {v. 6), having carefullyinvestigated the case, should have pi'onounced the decision. If found guilty, the manslayer was surrendered to the blood-avenger; if extenuating circumstances appeared, he was to remain In the city of refuge, where he would be safe from the vindictive feelings of his pursuers; but he forfeited the privilege of immunity the moment he ventured beyond the walls, until tJie deatU of tlie liigli priest—his death secured the complete deliverance of the manslayer fi-ora liis sin, only because he had been anointed with tlie holy oil (Numbers 3,5. '25), tlie symbol of the Holy Glrost; and thus the death of the earthly high priest became a type of that of the heavenlyone (Hebrews 9. M, 15). from ch. 13., which narrates the occupation of the land by the Israelites. All the promises made, whether to the people or to Joshua (ch. 1. 5), had been, or were in the course of being fulfilled; and the recorded experience of the Israelites (u. 45), is a ground of hope and confidence to the people of God in every age, that all other promises made to the Church will, in due time, be accomplished.
CHAPTER XXII.
Ver. 1-9. Joshua Dismisses the T-\vo Tribes and a half with a Blessing. 1. then Joshua called the Reubenitcs and the Gadites, and the Italf trihc of Manasseli—The general war of invasion being ended, and the enemy being in so dispirited and isolated a condition, that each tribe, by its own resoui ces, or with the aid of its neighbouring tribe, was able to repress any renewed hos-
7-9. The Israelites Appoint by Name the Cities OF Refuge. 7-9. tliey appointed cities— There were six; three on the west, and three on the east, of Jordan. In the first instance, they were a provision of the criminal law of the Hebrews, necessary in the circumstances of that people (see on Numbers 35.9-15; Deuteronomy tilities, the auxiliary Israelites from the eastern side of the Jordan were now discharged from service. Joshua dismissed them with high commendations of their fidelity, and earnest admonitions to cultivate perpetual piety in life. The redundancy of the language is remarkable, and shows how important, in the judgment of the veuei'able leader, a steadfast observance of the Divine law was to personal happiness, as well as national prosperity. 3. ye have not left your brethren these many days unto this day—For the space of seven years. 4-7. get ye unto your tents i. e., home ; for their families had been 19.); and at the same time they wei'e designed also typically to point out the sinner's way to Christ (Hebrews
6. 18). CHAPTER XXI. left in fortified towns (Numbers 32. 17). 8. he spalce unto tliem, saying, Return with much riches—In cattle, clothes, and precious metals, divide the spoil of yom* enemies with your hrethren—see on Numbers 31. 2.T-39.
Ver. 1-8. Eight and Forty Cities given by Lot ottt OF the other Tribes unto the Levites. 1. Then came near IJie heads of the fathers of the Levites—the most venerable and distinguished members of t)ie tliree
10. They Build the Altar of Testimony on their Journey. 10. when they came unto the borders of Jordan, that are In the land of Canaan . . . the e4illdren of Reuben . . . built there an altar—This altar was probably an immense pile of stones and earth. The generality of our translators suppose that it was reared on the banks of the Jordan, within the limits of Canaan proper. But a little closer examination seems to make the conclusion irresistible that its position was on the etistern side of the river, for these two reasons; first, because it is said (v. 11) to have been built "over against," or in the sight of the land of Canaan—not within it; and secondly, because the declared motive of the transjordanic Israelites in erecting it was to prevent their brethren in Canaan ever saying, " in time to come. What have ye to do with the Lord God of Israel ? For the Lord hath made Jordan a barrier between us and you," &c. 8uch a taunt would be obviously prevented or coufutinl by the two tribes and a half having on the eastern side of Jordan, within their own land, a fac-simile of the altar at Shlloh, as a witness they acknowledged the same God, and practised the same rites of worship as the brethren in Canaan.
Ijevitieal families who, on behalf of their trilie, applied for the special provision that had been promised them to be now awarded (see on Numbers 35. 1-5). Their inheritance lay within the territory of every tribe. It was as Blgned in the same place and manner, and by the same commissioners as the other allotments; and wliile the people, knowing the important duties they were to perform, are described (v. 3) a.s readily conceding this " peculiar" to them, it had most probably been specified and reserved for their use while the distriliution of tlie land was in progress. 4r-8. the lot came out for the families of the Kohathites—The Levites were divided into Kohathites, Gershonites, and Merarites. Among the former the family of Aaron were exclusively appointed to tlie priesthood, and all the rest were ranked in tlio common order of Levites. The first lot was drawn by the Koliatliites; and the first of theirs again by the priests, to whom thirteen cities were granted, and ten to the rest of the Kohathites (v. 5); thirteen to the Gershonites (i'. 6), and twelve to the Merarites (u. 7).
9-42. The Cities of the Priests. 9-49. they gave these cities wliich are mentioned l>y name — It was overruled l)y tlie unerring provideiK-e of the Divine Lawgiver, tliat tlie cities of tlie priests lay williin tlio territories of Judah and Benjamin ; and tliis was a jirovision, the admiralile wisdom and propriety of which were fully manifested on the scliisin tliat toolc plac«! in tlie reign of ReholiOftin. 41. all tlie cities of the Levites wit liin the possession of the children of Israel were forty and eight cities with their suhnrlis—Til is may appear too great a proportion compared witli tliose of tlio other tribes. Hut it must be borne in mind that the list given here contains the names of every Levitlcal city (see on 11-29. Contention Thereupon, 11-29. and the children of Israel liear<1 say—Fame speedily sjiread intelligence of what the transjordanic tribes had done. The act being suspected of some idolatrous design, the whole tribes ro.se In a mass, and repairing to the tabernacle at Shiloh, resolved to declare war against the two tribes and a half as apostates from God. On calmer and more mature coiislchration, however, they diitdrinlned, in the first instance, to send a deputation consisting of the son of the high priest, and ten eminent persons from each tribe, to make ii Kiuiry into tills rumoured rebellion against God (DeuleroiKiniy 13. 13-15). The quality of the deputies evinced the deep solicitude th.at was felt on the occasion to maintain the purity of the Divine worship throughout Israel. In the presumptive belief that the two tribes and a half had really built an altar, the deputies expressed astonishment at their so soon falling Into such n heinous crime as that of violating the unity of divine worship (I'lxodus 20.24; Leviticus 17. S, 9; Deuteronomy 12.5-13), reminded their eastern brethrc'n of the disastrcais consequeiutes that were entailed on the nation at large by the apostasy at Peor and by the sin of Achan, and finally tjv. horted them, If they felt the want of the tabernacle and 1 Chronicles 0.39-00); whereas only those cities of the other tribes are mentioned which lay on the frontier or along the boundary line. Besides, the Levites were not the exclusive inhabitants of those forty-eight cities; for there must have been also a considerable number of people kept there to cultivate the glebe lands and tend the cattle. Still further, the Levitlcal cities had nothing but "their suburbs—a limited circuit of ground—round about them ;" wluM-eas the other cities In Israel possesaed a group of Independent vlllages Csee chaps. 17.-19).
(Joi) Gave TirKM Husr. 43-4.'>. The liord gave unto Israel all tite land which he sware to give unto their fathers-This isa general winding up of tlie history
Joshua!s Exhortation before his Death. JOSHUA XXIII, XXIV. He Assembles the Tribes. them with the certain withdrawal of the Divine aid In the further expulsion of the Canaanites; a tlireat foundea on Exodus 23. 33; Numbers 33. 55; Deuteronomy 7. 16. altar, and repented of their rasli choice in preferring worldly advantages to religious privileges, to remove to the western side of the Jordan, where the whole tribes would form a united and obedient community of worship-
CHAPTER XXIV. pers. 31. then the children of Reuben, &c., answered repudiating, in the strongest terms, the alleged crime, and deponing that so far from entertaining the intention imputed to them, their only object was to perpetuate the memory of their alliance with Israel, and their adherence
Ver. 1. Joshua Assembling the Tribes. 1. Joshua gatliered all the tribes of Israel to Sliecliem—Anothet and final opportunity of dissuading the people against idolatry is here described as taken by the aged leader, whose solicitude on this account arose from his knowledge of the extreme readiness of the people to conform to the manners of the surrounding nations. This address was made to the representatives of the people convened at Shechem, and which had already been the scene of a solemn renewal of the covenant (ch. 8. 30, 35). The transactiOL now to be entered upon being in principle and object the same, it was desirable to give it all the solemn impressiveness which might be derived from the memory of the former ceremonial, as well as from other sacred associations of the place (Genesis 12. 6, 7; 3S. 18-20; 35. 2-4). they presented themselves before God—It is generally assumed that the ark of the covenant had been transferred on this occasion to Shechem; as on extraordinary emergencies it was for a time removed (Judges 20. 1-18; I Samuel 4. 3; 2 Samuel 15. 24). But the statement, not necessarily implying this, may be viewed as expressing only the religious cliaracter of tlie ceremony. [Hengstenberg.] to the worship of Israel's God.
30-34. The Deputies Satisfied. 33, 34. it pleased them—The explanation not only gave perfect satisfaction to the deputies, but elicited from them expressions of unbounded joy and thankfulness. "This day we perceive that the Lord is among us," i. e., by His gracious presence and preventing goodness, which has kept you from falling into the sbspected sin, and rescued the nation from the calamity of a fratricidal war or providential judgments. This episode reflects honour upon all parties, and shows that piety and zeal for the honour and worship of God animated the people that entered Canaan to an extent far beyond what was exemplified in many other periods of the history of Israel.
CHAPTER XXIII.
"Ver. 1, 2. Joshua's Exhortation Before His Death.
I. a Ions; time after the Lord had given rest nnto Israel from all their enemies—about fourteen years after the conquest of Canaan, and seven after the distribution of that country among tlie tribes. 2. Joshna called for all Israel—the clause which follows seems to restrict this general expre-ssion as applicable only to the officers and representatives of the people. The place of assembly was most probably Shiloh. Tlie occasion of convening it was the extreme age and approaching deatli of the venerable leader; and the purport of this solemn address was to animate the chosen people and their posterity to a faith-
2-13. Relates God's Benefits. 2. Joshua said unto the people—His address briefly recapitulated tlie principal proofs of the Divine goodness to Israel from the call of Abraham to their happy estaljlishment in tlie land of promise; and showed tliem that they were indebted for their national existence as well as their peculiar privileges, not to any merits of their own, but to the free grace of God. your fathers dwelt on tlie otlier side of the tlood—The Euplirates, viz., at Ur. Terah, the father of Abraham and the father of IVahor—(see on Genesis 11. ful and unswerving continuance in the faith and worship of the God of Israel.
27.) Tliough Terah had three sons, Nahor only is mentioned with Abraliam, as the Israelites were descended from him on the mother's side through Reljekaii and lier nieces, Leah and Rachel, sen'cd other gods—Conjoin-
3. By Former Benefits. Ye have seen all that the I.ord your God hath done nnto all these nations hecause of yon—The modesty and humility of Joshua are remarkably displayed at the commencement of this address. Sinking all thoughts of his personal services, he ascribed the subjugation and occupation of Canaan entirely to tlie favouring presence and aid of God; and in doing so, he spoke not more piously than truly. This had l)een promised (Deuteronomy 1.30; 3.22); and the reality of the Divine aid was seen in the rapid overthrow of the Canaanites, which had already led to the division of the whole land amongst the tril)es. ing, like Laban, the traditional knowU<lge of the true God with the domestic use of material images (Genesis
31. 19, 34). 3. I took your father Al)raliam from the other side of the tlood, and led him throiiglxout all the land of Canaan—It was an irresistible impulse of Divine grace which led the patriarch to leave his country and relatives, to migrate to Canaan, and live a "stranger and pilgrim" in that land. 4. I gave unto Esau mount Selr—(see on Genesis 36. 8, 9.) In order tiiat lie might be no obstacle to Jacob and his posterity being the exclusive heirs of Canaan. 13. I sent the hornet before you— 5-11. By Promises. The Lord your God, he shall expel them from before you, as the Lord your God has promised you, &c.—The actual possessions which God had given were a pledge of the complete fulfilment of His promise In giving them the parts of the country still unconqnered. But the accomplishment of the Divine promparticular species of wasp which swarms in warm countries, and sometimes assumes the scourging chara'ter of a plague, or, as many think, it is a figurative expiession for uncontrollable terror (Exodus 23. 27, 28). 14-38. IVow therefore fear the Lord, and serve liim in sincerity andtjnith—After having enumerated so many groun<i3 ise depended on their inviolable fidelity to God's law—on their keeping resolutely aloof from all familiar intercourse and intimate connections with the Canaanites, or In any way partaking of their Idolatrous sins. In the event of their continuing in steadfast adherence to the cause of God, as happily distinguished the nation at that time. His blessing would secure them a course of brilliant and easy victories (Leviticus 28. 7; Deuteronomy 28. 7; 32. for national gratitude, Joshua calls on them to declare, in a pulilic and solemn manner, whether they will be faitliful and obedient to the God of Israel. He avowed tliis to be his own unalterable resolution, and urges them, if they were sincere in making a similar avowal, "to put away the strange gods that were among them"—a requirement which seems to Imply that some were .suspected of a strong hankering for, or concealed practice of, the idolatry, whether in the form of Zabaism, the fire-worship of their Chaldean ancestors, or the grosser superstitions of the Canaanites. 36. Joslnia wrote these words in the books of the law of God—Registered the engagements of that solemn covenant in the book of sacred history, took a great stone—According to the usage of ancient times to erect stone pillars as monuments of puhlk trans-
80). 11. Take good heed, therefore, that ye love the Ijordyour God—The sum of his exhortation is comprised in the love of God, which Is the end or fulfilment of the law (Deuteronomy 6. 5; 11. 13; Matthew 22. .37).
12. By TIIRKATKNINGS in case of DlSOnEDIENCE. 13. El»e If ye do In any wise go back, and cleave to the remnant of those nations—By "going back'" is meant transgression of the Divine law; and as marriage connections witli the Idolatrous Canaanites would present many and strong temptations to transgress it, tliese were strictly actions, set It up under an oak—Or terebinth, in all likelihood, the same as that at the root of wlilch Ja(«h burled the Idols, and charms found in uis family, tlutt 157 prohibited (Exodus Hi. 12-16; Deuteronomy 7. 3). With his eye, as It were, upon those prohibitions, Joshua threatens
The Acts of Judah and Simeon. JUDGES I. Adoni-hczek PunuUeA.
Tras by the sanctuary of tlie Lord—Either the spot where the ark had stood, or else the place around, so called honour. " Israel served the Lord all the days of Joshua, and all the days of the elders that overlived Joshua." 3'-J.
that religious meeting as Jacob named Beth-el tlie house of God. tlie bones of Joscpli—They had carried these venerable relics with them in all their migrations through the desert, and deferred the burial, according to the dying charge of Joseph himself, till they arrived in the promised land. The sarcophagus, in which his mummied body had been put, was brought thither by the Israelites, and probably buried when the tribe of Ephraim had obtained their settlement, or at the solemn convocation described in this chapter, in a parcel of ground wliicU Jacob boug Jit for an Hundred pieces of silver Kvsitah, translated, " piece of silver," is supposed to mean a lamb, the weights being in the form of lambs or kids, which were, in all probability, the earliest standard of value among pastoral people. The tomb that now covers the spot is a Mohammedan Wclce, but there is no reason to doubt that the precious deposit of Joseph's remains may be concealed there at the present time. 33. Eleazar the son of Aaron died, and they buried him in iiioiuit Ephraim—The sepulchre is at the modern village Awertah, which, according to Jewish travellers, contains the graves also of Ithamar, the brother of Phiuehas, the son of Eleazar. [Van de Velde.]
14-;J3. His Age and Death. 30, 30. Joslma died— Ijightloot computes tliat he lived seventeen, others twenty-seven years after the entrance into Canaan. He was buried, according to the Jewish practice, within the limits of his own inheritance. The eminent public services he had long rendered to Israel, and the great amount of domestic comfort and national prosperity he had been instrumental in dit Tiising among the several tribes, were deeply felt—wei'e universally acknowledged ; and a testimonial ill the form of a statue or obelisk would have been immediately raised to his honour, in all parts of the land, had such been the fashion of the times. The brief but noble epitaph by the historian is, Joshua, " the servant of the Lord.' 31. Israel served tlie Lortl all tlie days of .fosliiia—The high and commanding cliaracter of this eminent leader, had given so decided a tone to the sentiments and manners of his contemporaries, and the memory of his fervent piety and many virtues continued so vividly impressed on the memories of the people, that the sacred historian has recorded it to his immortal
THE BOOK OF JUDGES.
CHAPTER' I. have been a foul stain on the character of the JsrAelltea, if there were not reason for lielleving it was done by them as an act of retributive justice, and as such it was regarded
Ver. 1-3. The Acts of Judah and Simeon. 1. Now after tlie death of .Joshua—Probably not a long period, for the Canaanites seem to have taken advantage of that fevent to attempt recovering their lost position, and the Israelites were obliged to renew the war. tlie children of Israel as Ued tlie Lord—The Divine counsel on this, as on (It her occasions, was sought by Urim and Tliumniim, by applying to tlje liigli priest, who, according to Josephus, WHS Phineiias. saying, AVho sliall go up for us against tlie Canaanites first-The elders, wlio exercised the government in llieir respective tribes. Judged rightly, that in entering upon an important expedition, they Bhould have a leader nominated by Divine appointment, and in consulting the oracle, they adopted a prudent course, wliether the object of their inquiry related to the choice of an individual commander, or to tlie honour of prei-edency among tlie tribes, a. tlie Lord snid, .Tudnh shall go up—The predicted pre-eminence (Genesis 49.8) was tlius conferred upon Judah by Divine direction, and Its aiipointinent to lalce the lead in the ensuing liostilitles was of great importance, as the measure of success by which its arms wire crowned, would animate the other tribe s to make slinilar attempts against the Canaanites williin tlieir respective territories. I Iia\c delivered tite land into liis Itnnd—not the whole count!-y, Iml (he district assigned lor liis inheritance. 3. .Jiuliili Niii<l unto Simeon, fome up witli me, that >vc may KiglK itgnlnst tlic <'at«aanlte«—I{eing conterminous tril)es (Joslma 1!). i, bj' xVdoni-bezek himself, whose conscience read his alioclous crimes in their punishment. 7. threescore and ten Icings—So great a number will not appear strange, when it is considered that anciently every ruler of a city or large town was called a king. It is not improbable that in that southern region of Canaan, there might, in earlier times, have been even more till a turbulent chief like Adoiii-bezek devoured tlieni in his insatiable ambition. 8. Now tlie children of .ludah had fought against •Terusalem, and had taken it—The capture of this important city, which ranks among the early incidents iu the war of invasion (Joshua 15. 63), is here noticed to account for its being in the possession of the Judaliiti s ; and they brought Adoiii-be/.ek thither, in order, probably, that his fate being rendered so public, might Inspire terror far and wide. Similar inroads were made into the other uuconquered parts of Judah's inheritance. The stcn-y of Caleb's acquisition of Hebron is here repeated (Joshua 15. in-lil). 10. tbe children of the Kcnite, Moses' father. In-law, went up out of the city of palm trees with the cliildren of .Tudali—Called the Kenlfe, as probably descended froni the people of that name (Numbers 24. 21, 22). If he might not liiniself, his posterity did accept the invitation of Moses (Numbers 10. 32) to accompany the Israelites to ('anaan. Their lirst encaminnent was iu the "city of palm trees"—not Jericho, of course, which was utterly destroyed, but the surrounding district, perhaps Kn-gedi, in early times called Hazczon-tamar (Genesis 11.7), from the palm-grove which sheltered it. Thence they removed from some unknown cause, and associating thems(>lves with .ludali, Joined in an expedition against Arad, tn the southern \k\v\ of Canaan (Numbers 21. 1). On the coi Kiuest of that disli iet, some of this jiastoral iieople pitched their tents there, while others migrated to the north (eh. A. 17). 17-a!). and .ludali went wHli Simeon his Itrother—The course of the narrative is liere rosum<'(l fi'om V. !», and an aceount given of Judah retnrniin the services of Simeon (i>. ;>), by aiding In the prosecution of the war within the nelghl)ouring tribes, slew tL« f'agiaanites that iiilinbited Zephatli—or /,i>;ihntliali ('i Chronicles 11. 10), a valley lying In the southern portiou
2), thi'y had a common interest, and were naturally associated in this enterprise.
Adoni-ukzkk Justly Requite n. Ileack—This place lay witliin the domain of Judah, alioiit twelvt; miles BOUtli of Jerusalem. .'». found Adoni-he/.elt—t. r., lord of Bezek—he was "found," i. c, surprised and roiit^-d in a pitched battle, whence he lied; but being taken prisoner, he was treated v. ith a severity unusual among the Israi-IItes, I'or they "ciitod' his thumbs and gieal toes." I'.arbariliesof vai'loiis kinds were commonly practised on prisoners of wa,i' in ancient times, and I he ohjeclof this particular mutilation of the hands and feel was to disable them for military service ever afcer. The Inl1letif)n of sue) 1 a horrid cruelty or this Canaanlle elili l, would 158
An Angel Rebukes the Peopie. JUDGES rr, III. Wickedness of the 27cw Generation. of Canaan. H ormail—destroyed in lulfllment of an earlyvow of the Israelites (see on Numbers 21. 1-:!). The conrevival wjliich this scene of emotion held out, was, ere long, blasted ny speedy and deeper relapses into the guilt of defection and idolatry. 6-10. and when Joshua had let the people go—This passage is a n i)etition of Joshua federate tribes pursuing their incursions in that quarter, came successively to Gaza, Askelon and Kkron, which they took. But the Philistines seem soon to liave regained possession of these cities. 19. tlic Lioi-rt was with Jnclali ; but tliey could not drive out tlie inliab Haiits of U»e valley—Tlie war was of the Lord, whose omnipotent aid would have ensured their success in every encounter, wliether on the mountains or the plains, with
24. 20-31, and it was inserted here to put the reader in possession of the reasons which called forth so strong and severe a rebuke from the angel of the Lord. During the lifetime of tlie first occupiers, who retained a vivid recollection of all the miracles and judgments which tliey had witnessed in P]gypt and the desert, the national character stood high for faith and piety. But, in course of time, a new race arose who were strangers to all the hallowed and solemnizing experience of their fathei's, and too readily yielded to the corrupting influences of tlie idolatry that surrounded them. foot soldiers or cavalry. It was distrust—the want of a simple and firm reliance on the promise of God—that made them afraid of the iron chariots (see on Joshua 11.
4-9). 21, tlic clilldreu of Benjamin did not drive out the .Tetjusltes that inhabited Jenisalem—Judali had expelled the people from their part of Jerusalem {v. 8). The border of the two tribes ran through the cit.v—Israelites and natives must have been closely intermingled.
11-19. Wickedness of the New Generation after Joshua. 11-19. the children of Israel did evil in the sight of the Lord—This chapter, together with the first eight verses of tlie next, contains a brief but compreliensive summary of the principles developed in tlie following history; and an attentive consideration of them, therefore. Is of the greatest importance to a riglit understanding of the strange and varying pliases of Israeli tisli history, from the death of Joshua till the estaljiisliment of the monarchy, served Baalim—Tlie plural Is used to Include all the gods of the country. 13. Aslxtaroth—Alsoa plural word, denoting all the female divinities, wliose rites were celebrated by the most gross and revolting impuri-
22-20. Some Canaanites Left. 23, 23. tl»e Iiouse of Joseph—the tribe of Ephraim, as distinguished from Manasseh {v. 27). 34. the spies said, Show ns the entrance into the city i. e., the avenues to tlie city, and the weakest part of the walls, we will show tliec mercy —The Israelites might employ these means of getting possession of a place which was divinely appropriated to them: they might promise life and rewards to this man, though he and all the Canaanites were doomed to deBtruction (Joshua 2. 12-14); but we may assume tlie promise was suspended on his embracing the true religion, or quitting the country, as he did. If they had seen him to be firmly opposed to either of these alternatives, they would not have constrained him by promises any more than by threats to betray his countrymen. But if tliey found him disposed to be serviceable, and to aid the invaders in executing the will of God, they miglit promise lo spare him. L.uz—(.Sea on Genesis 12.8; 28. 13.) a7-3C. The same course of subjugation was carried on in the other tribes to a partial extent, and with varying success. Many of the natives, no doubt, during the progress of tliis exterminating war, saved themselves by flight, and became. ties. 14. the anger of the Lord was hot against Israel, and he delivered them into the hands of the spoilers tliat spoiled titem—Adversities in close and rapid succession befell them. But all these calamities were designed only as chastisements—a course of correctional discipline by which God brouglit His people to see and repent of their errors; for as they returned to faitli and allegiance. He " raised up judges " (u. 16), which delivered tiiem out of the itand of those that spoiled them—Tlie judges who governed Israel were strictly God's vicegerents in the government of the people. He being tlie supreme ruler. Those who were thus elevated retained the dignity so long as they lived ; but tliere was no regular, unbroken succession of judges. Individuals, prompted by the inward, irresistible impulse of God's Spirit, wiien tliey witnessed the depressed state of their country, were roused to achieve
It Is thought, the first colonists in Greece, Italy, and otlier countries. But a large portion made a stout resistance, and retained possession of,their old abodes in Canaan. In other cases, when the natives were vanquished, avarice led the Israelites to spare the Idolaters, contrary to the express command of God ; and their disobedience to his orders in this matter involved them in many troubles which this book describes. its deliverance. It v.'as usually accompanied by a special call, and the people seeing them endowed with extraordinary courage or strength, accepted them as delegates of Heaven, and submitted to their sway. Frequently they were appoiiilcd only for a particular district, and tlieir autliority extended no farther than over the people wliose interests tliey were commissioned to protect. They were witliout pomp, equipage, or emoluments attached to the CHAPTER II.
Ver. 1-10. An Angel, Sent to Rebuke the Peoi'le at BOCHIM. 1. an angel came from Gilgal to Bochlm— We are Inclined to think, from the authoritative tone of his language, that he was the Angel of the Covenant (Kxodus23. 20; Joshua 5. 14); the same who appeared in human form and announced himself captain of the Lord's host. UIr coming from Gilgal had a peculiar significance, for there the Israelites madeasolemn dedication of themselves to God on their entrance into the promised land; and the memory of that religious engagement, which the angel's arrival from Gilgal awakened, gave empliatic force to his rebuke of their apostasy. Bochim, " the woeper^*," was a name bestowed evidently In allusion to tliis incident or the place, which was at or near Shiloh. I said, X will never break my covenant with yo>i . . . but ye have not obeyed my voice—The burden of tlie angel's remonstrance was that God would inviolably keep His promise; but they by their flagrant and repeated breaches of their covenant with Him, had forfeited all claim to the Btipulated benefits. Having disobeyed the will of God by voluntarily courting the society of Idolaters, and placing themselves In the way of temptation. He left tliem to sufoffice. They had no power to make laws; for these were given by God ; nor to explain them, for that was the province of the priests—but they were officially uiiholders of the law, defenders of religion, avengers of all crimes, particularly of idolatry and Its attendant vices.
CHAPTER III.
Ver. 1-4. Nations Left to Prove Israel. 1. These are the nations which the Lord left to prove Israel This was the special design of these nations lieing left, and it evinces tlie direct Influence of the theocracy under which the Israelites were placed. These nations were left for a double purpose: In the flrst instance, to be instrumental, by their inroads. In promoting the moral and spiritual discipline of the Israelites—and also to subserve tlie design of making them acquainted with Wiir, in order that the young, more especially, who were total strangers to it, might learn the use of weapons and tlie art of wielding them.
5-7. P.YCOMiMUNION WITH THESE THE ISIIA l;l,IT HH COMMIT Idolatry. .5-9. The chihlren of Israel dwelt among the Canaanites— The two classes by dcurees came to be on habits of Intercourse; reciprocal alliaiict* were formed by marriage, till the Israelites, rela.xing tiie austerity of their principles, (ihowed a growing couforfer tlie punishment of their misdeeds. 4, .5. When the uigrl of tl»e I>ord spake these words, the people lifted up their voice and wept— The angel's expostulation mwlo a deep and painful impression. But tlie reformation wa« but temporary, and the gratifying promise of a Ehud Slays Eglon. JUDGES IV. Deborah and Baiai Deliver Israel mity to the manners and worship of their ulolatrous neighbours. region, which, adjoining the territory of Benjamin, had probably sufrere<l most from the grievous oppression of the Moabites. 28. they went down after him, and took the fords—(See on Joshua 2. 7) with the view of preventing all escape to the Moabite coast, and by tlie slaughter of 10,000 men, rescued his country from a state of ignominious vassalage. 31. after liim was Shamgar—No notice is given of the tribe or family of this judge-, and from the Philistines being the enemy that roused him into public service, the suffering seems to have been local—confined to some of the western tribes, slew a hundred men with an ox-goad—This instrument is eight feet long, and about six inches in circumference.
8-11. Othniei, Delivers Israel. 8-11. sold tliem— t". e., delivered theiu into the hand of Cliuslian-risliathaim, or Chushan " tlie wiclied." This name had been probably given him from his cruel and impious cliaracter. sen-ed Clinsliaii-ris Uatliaim elglit years—By tlie payment of a stipulated tribute yearly; the raising of wliicli must have caused a great amount of labour and privation. 9. Aviseii the children of Israel cried unto tlie Lord—In their distress tliey had recourse to earnest prayer, accompanied by humble and penitent confession of their errors. Othnlel—(See on Josliua 15. 17; ch. 1. 1'^.) His military expetience qualified liim for the work, while the gallant exploits he was known to have performed, gained him the It is armed at the lesser end with a sharp prong for driving the cattle, and on the other with a small iron paddle for removing the clay which encumbers the plough in working. Such an instrument, wielded by a strong arm, would do no mean execution. We may sup- « pose, however, for the notice is very fragmentary, that Shamgar was only the leader of a band of peasants, who by means of such implements of labour as they could lay hold of at the moment, achieved the heroic exploit recorded. full confidence of liis countrymen in liis ability as a leader. 10. Tlie Spirit of tlie Lord came upon Iilm, and lie judged Israel, and went out to war—Impelled by a supernatural influence, lie undertook the difficult task of government at this national crisis—addressing himself to promote a general reformation of manners, the abolition of idolatry, tlie revival of pure religion, and then, after these preliminary measures, he collected a body of choice warriors to expel the foreign oppressors, the Lord delivered Chuslian-risliathalm king of Mesopotamia Into his Iinnd, and his hand pret-alled against Chushan—No details are given of this war, whicli, considering the resources of so potent a monarch, must liave been a determined struggle. But tlie Israelitisli arms were crowned through the blessing of God with victory, and Canaan regained its freedom and independence. 11. Othnlcl died—How powerful the i nflueiice of one good man is, in church or state, is best found in his loss. [Bishop Hall.]
CHAPTER IV.
Ver. 1-17. Deborah and Barak Deliver Israel from Jabin and SiSERA. 1. The children of Israel again did evil in the siglit of the Lord, when Ehud was dead The removal of this zealous judge again left his infatu* ated countrymen without the restraint of religion. !9. Jabin, king of Canaan—Jabin, a royal title (.Toshua II.
1). The second .Jabin built a new capital on the ruins of the old (Joshua 11. 10, 11). The northern Canaanltes had recovered from the effect of their disastrous overthrow in the time of Joshua, and trinmphed in their turn over Israel. This was the severest oppression to which Israel had been subjected. But it fell heaviest on the tribes in the north, and it was not till after a grinding servitude of twenty years they were awakened to view it as the pnni.shment of their sins, and to seek deliverance from Ood. 4. Deborah, a prophetess—A woman of extraordinary knowledge, wisdom, .and piety, instructed in Divine knowledge by the Spirit, and accustomed to interpret His will; who acquired an extensive infiuence, and was held In universal respect, insomuch that she became the animating spirit of the government, and discharged
12-30. Ehud .Slays Eglon. 1^14. the children of Israel did evil again in tlie sight of the Lord—The Israelites, deprived of the moral and political influences of Othniel, were not long in following their native bias to idolatry, the Lord strengthened Kglon, king of Moab—The reigning monarch's ambition was to recover that extensive portion of his ancient territory possessed by the Israelites. In conjunction with his neighbours, the Ammonites and the Amalekites, sworn enemies of Israel, he first subjected the eastern tribes, then crossing the .lordan, made a sudden incursion on western Canaan, and in virtue of his conquest.s, erected fortifications in the territory .adjoining Jericho [Josephus], to secure the frontier, and fixed his residence there. This oppressor was permitted, in the providence of God, to triumph for eighteen years. 15. Ehud, son of Gcra i. e., descended from Gera, one of Benjamin's sons (Genesis 40. 21). lefthanded—This peculiarity distinguished many in the BenJamite tribe (eh. 20. 16). But the original word is rendered in some v(>rsions " l)oth-handed," a viewcounten.mced by all the special duties of a judge, except that of military leader. 4. wife of Lapidoth —rendered by some "a woman of splendours." 5. she dwelt under the pnim tree-Or, collectively, palm grove. It is common still in the East to administer justice in the open air, or under the canopy of an umbrageous tree. 6. she sent and called Barak—By virtue other official authority as judge. Kedesli-naphtali—Situated on an eminence, a little north of the Sea of (Galilee, and so called to distinguish it from another Kedesh in Issachar. hath not the Lord of Israel commanded—A Hebrew form of making an emphatic comniunication. go and draw toward Mount Taboi an Isolated mountain of Galilee, north-east corner of the plain of Esdraelon. It was a convenient pla(ui of rendezvous, and the enlistment Is not to be considered as limited to 10,000, though a smaller force wouVl have been Inadofiuate. 8. Itrirak said unto her. If thou wilt go witik me, then I will go—His somewhat singular reiiuest lo be accompanied by Deborah was not altogether the result of weakness. The Orientals always take what Is dearest to the battle-field along with them; they think It makes them fight bettor. The policy of Barak, then, to have the presence of the prophetess Is perfectly Intelligible, as It would no less stimulate the valour of the troops, than sanction. In the eyes of Israel, the uprising against nn oppressor so powerful as Jabin. 9. the Lord shall sell Sisern Into the hand of a woman—Tills was a prediction which Barak could not understand at the time; but tlie strain of It conveyed a rebuke of his unmanly fears. 11. now Ileber the Kenlfe pitched his tent— It Is not uncommon, even In the present day, for pastoral tribes to 1 Chronicles 12.2. l»y him the chililren of Israel sent a present unto Kglon, the king of Moab—that Is, the yearly tribute, which, according to Eastern fashion, would be borne with ostentatious ceremony, and offered (t>. 18) by sever.al messengers. 1(5. Kliud made him a dagger, and he did gird It upon his right thigh—The sword was usually worn on the left side; so that Ehud's was the more likely to escape detection. 19. quarries Rather graven linages (Deuteronomy 7. 2.'> ; .leremlali 8. 19; 51.52); statues of Moablto Idols, the sight of which kindled the patriot l(r zeal of Ehud to avenge t ills pulillc insult to Israel on its author. I have a secret errand unto thee, O king; who said, Keep silence—"Privacy"— signal for all to withdraw. !40. a summer parlour— Heh., "chamber of cooling"—one of those retired edifices which Oriental grandees usually have In their gardens, and In which they repose during the heat of the day. Khiid put forth hU hand—The whole clrcumstaneo of this daring act—the death of Eglon without n shriek, or nolsetlie locking of the doors—the carrying ofj' the key —the calm, unhurried deportment of Ehud—show the strength of his confidence that ho was doing Ood service. 27. he l>lew a trumpet In the mount of Rphrnim —Summoned to arms the people of that mountainous 160
Death of Sinera JUDGES V. Song of Deborah and Bai'ak. feed their flocks on the extensive commons that lie in the neart of inliabited countries in the East (see on ch. 1. 16). plain of ZnanaJm—This is a mistranslation for "theoalis of the wanderers." The site of the encampment was under a grove of oaks, or terebintlis, in tlie upland valley of Kedesh. 13. tine river of Kislion The plain on its tiank was chosen as ttie battle-field by Sisera himself, who was nnconsclously drawn thitlier for the ruin of his army. 14. Barak went <Io%viifroin Mount Tabor—It is a striking proof of the full confidence Barak and his troops reposed in Deborah's assurance of victory, that they re Unquislied their advantageous position on tlie hill, and rushed into the plain in face of the iron chariots they so much dreaded. 15. tlie Lord discomfited Sisera—iJo-ft., threw his army into confusion ; men, horses, and chariots being intermingled in wild confusion. The disorder was produced by a supernatural panic (see on ch. 5. 20). so In this song of praise, xvhite asses—Those which are purely white are higlily prized, and being costly, are possessed only by the wealthy and great. "Ye tliat sit iu judgment," has been rendered, "ye tliat repose on tapes tries." 11. The wells which are at a little distance from towns in the East, are, in unsettled times, places of danger. But in peace they are scenes of pleasant and joyous resort. The poetess anticipates that tliis song may be sung, and "the rigliteous acts of tlie Lord rehearsid," at these now tranquil "places of drawing water." Deborali now rouses herself to describe. In terms suitable to the occasion, the preparation and the contest, and calls in a flight of poetic enthusiasm on Barak to parade his prisonei's in triumphal procession. Then follows a eulogistic enumeration of the tribes which raised the commanded levy, or volunteered tlieir services — the soldiers of Ephraim who dwelt near tlie mount of the Amalekites, the small quota of Benjamin; "tlie governors," valiant leaders "out of Macliir," the western Maiiasseh ; and out of Zebulun. the rod of the numberers—those who mail* up and kept the muster-rolls; and the princes who, with impetuous alacrity, ruslied on with Baralc to tlie cliarge in the plain. Then comes a reproachful notice of the tribes which did not obey the summons to take tlie field against the common enemy of Israel. By the "divisions," i, €., the water-courses which descend from the eastern hills unto the Jordan and Dead Sea. by the streams of Kenbcn great were the resolves—They felt the patriotic impulse, and determined, <at first, to join the ranks of their western brethren, but resiled from the purpose; preferring their peaceful sliepherd songs to the trumpet sound of war. 17. Gilead abode beyond Jordan— i. e., both Gad and the eastern half of Slaiiauseli chose to dwell at ease in their Ilavoth-jair, or villages of tents, while Dan and Aslier, both maritime tribes, continued with tlieir ships and in their "breaches" (liavcns). The mention of these craven tribes is concluded {v. 18) with a fresh burst of commendaticm on Zei)u!un and Naphtali. 19-3:3. describes the scene of battle, and the issue. It would seem (v. 19), that Jabin was rcint'orct d liy the troops of otlier Canaanite princes. Tlie batllc-field was near Taanach (now Ta'annuk), on a tell or mound in the level plain of Megiddo (now Leijun), on its soutliwestern extremity, by the left bank of the Kishon. they took no gain of money—they obtained no plunder, tlie st Ars In their courses fought—A fearful tempest burst upon them, and thi'ew tliem into disorder, the riv er of Kishon swept them away —The enemy was defeated' near "the waters of Megiddo"—the sources and side streams of the Kishon: they that fled had to ci'oss tiie deep and marshy bed of the torrent, but the Lord had sent f that Sisera llglited down off Ills cliariot, and fled away on Ills feet—His chariot being probably distinguished by Its superior size and elegance, would betray the rank of Its rider, and he saw therefore that his only chance of escape was on foot. 16. but Barak pursued uuto Harogheth— broken an«i routed, the main body of Sisera'a army fled northward, others were forced into the Kishon and drowned (see on ch. 5. 21).' 17, IS. Slsei-n fle<l to the tent of Jael—According to the usages of nomadic people, the duty of receiving the stranger In tlie slieick's absence devolves on his wife, aud the moment the stranger Is admitted into Ills tent, his claim to be defended or concealed from his pursuers is established. 19. she gave htm drink, and covered him—Sisera reckoned on this asa pledge of his safety, especially in the teutof a friendly sheick ; this pledge was the strongest that could be sought or obtained, after he had partaken of refreshments, and been introduced in the inner or women's apartment. 20. He said unto lier. When any man doth ti Kjulre of thee. Is there any man here ? thou slmlt say, ISo—The privacy of the harem, even in a tent, cannot lie intruded on without express permission. 31. then J«el took a nail of the tent—Most probably one of th" pins with which the tent ropes are fastened to the ground. Kscape was almost impossible for Sisera. But the taking of his life by the hand of Jael was murder. It was a direct violation of all the notions of honour aud friendship that are usually held sacred among pastoral people, and for which it is impossible to conceive a woman in Jael's circumstances to have had any motive, except that of gaining favour with the victors. Though predicted by Deijorah, It was the result of Divine foreknowledge only—not the Divine appointment or sanction ; and tliougli it is praised In the song, the eulogy must be oonsiilered us pronounced not on the moral character of the woman and her deed, but on the public benefits which, in the overruling providence of God, would flow from it. a heavy rain—the waters suddenly rose—the warriors foil, into the quicksands, and sinliing deep into them, were drowned or washed into tlie sea. [Van he Vemk.I 2'3. Then were the horse lioofs liroken by the means of t3»e pranclngs—anciently, as in many parts of the East still, horses were not shod. The breaking of the hoofs denotes the hot haste and heavy irregular tramp of the routed loc. 33. curse ye Meroz—A vill.age on the confines of Issacliar and Naphtali, which lay in the course of the fugitives, but the inliabitants declined to aid in their destruction. 34-37. Is a most graphic picture of the treatment of Sisera in the tent of Jael. butter—curdled milk; a favourite beverage in tlio East. 38-30. In these verses a sudden transition is made to the mother of the Canaanite general, and a striking picture is drawn of a mind agitated between hope and fear—impatient of delay, yet anticipating the news of victory, and the rewards of rich booty, the lattice—A lattice window—common to the houses in warm countries for tlie circulation of air. her wise ladies—maids of lionour, to every man a daiiiscl or twf)—Young maidens formed always a valued pariof Oriental conquerors' war-spoils. But Sisera's niotiu r wished other booty for him; namolj', the gold-thrca<led, richly embroidered, and scarlet-coloured cloaks wliich were held in such higli esteem. The ode concludes witij a wish In unison with tlie piousajid, patriotic character of tlie prophetess.
CHAPTER V.
Ver. 1-31. Debokah and Bakak's Sono op ThanksQIVINO. 1. then sang Deborah and Barak on that day —This noble triumphal ode was evidently tlie composition of Deborah herself. 3-3. The meaning is obscurely seen In our version; It has been better rendered thus, " liaise ye Jehovah ; for the free are freed in Israel—the people have willingly offered themselves." [Robinson.] 4, 5. Allusion is here made, In general terms, to God's Interposition on behalf of his people. Seir and the fleld of Edom—Represent the mountain range; and plain extending along the south from the Dead Sea to the Elanltlc Gulf, thon went out—Indicates the storm to have proceeded from the south or south-east. 6-8. The song proceeds In these verses to describe the sad condition of the countrj, the oppression of the people, and the origin of all the national distress In the people's apostasy from God. Idolatry was the cause of foreign invasion, and Internal inability to resist It. 9. Expresses gratitude to the respective leaders of the tribes wlilch participated In tne contest; but, above all, to God, who inspired both the patriotic disposition and the strength, speak—i. e.. Join 11
Gideon Sent tn Deliver Israel. JUDGES VI, VII. Jffe Dentroys BaaTg Altai
CHAPTER VI.
Genesis IS.) Tlie flesh seems to have been roasted, which is done by cutting it into kobab, i.e., into small pieces, fixed on a skewer, and put l)efore the fire. The broth w;j)l for immeiiiate use; the other, brought in a hainl-basket was intended to be a future supply to the traveller. Tl'O miraculous fire that consumed it, and the vanishing of the stranger, not by walking, but as a spirit in the tire, Ver. 1-6. The Israelites, for their Sins, Oppressed BY MiDlAN. 1. tlie Lord delivered tUein into tfie Uaiid of Midian—Untauglit by their former experiences, the Israelites again apostatized, ami new sins were followed by fresh judgments. Jlidian had Sustained a severe blow iu the time of Moses (Numbers 31. 1-lS), and the inemoi-y of that disaster, no doubt, inflamed their resentment against the Israelites. They were wandering herdsmen, called "children of the East," from their oeoupying the territory east of the Red Sea, contiguous to Moab ; and the destructive ravages they are describeil as at this time committing iu the land of Israel are similar to those of the Bedouin Arabs, who harass the peaceful cultivators of the soil, and unless composition is made with them, return annually at a certain season, when they carry off tlie grain, seize the cattle and other propfilled Gideon with awe. A consciousness of demerit fills the heart of every fallen man at the thought of God, with fear of his wrath; and this feeling was increased, by a belief prevalent in ancient times, that whoever saw an angel ivonld forthwith die. The acceptance of Gidwn's sacrifice betokened the acceptance of his pei-son; but H required an express assurance of the Divine blessing, given in some uultnown manner, to restore I'ls comfort and peace of mind. 24-3:4. it came to pa the same night, the Lord said unto l>im— The transaction in which Gideon is here described as engaged was not entered on till the night after the vision. Take tliy father's second bullock—The Midianifes had probably reduced the family herd; or, as Gideon's father was a<ldicted to idolatry, tlie best may have been fattened for the service of Baal; so that the second was the only remaining one erty, and even life Itself is in jeopardy from the attacks of those prowling marauders. The vast horde of Midian-
Ites that overran Canaan made them the greatest scouriie which had ever afflicted the Israelites, made dens in the mountains and caves—Not, of course, excavating them, fit for sacrifice to Goil. tlirow down the altar of Raal that thy father hath—Standing upon his ground, though kept lor the common use of tlie townsmen, cut down the grove that is by it—Dedicated to Ashtaroth. 'With the aid of ten confidential servants he demolished the one altar, and raised on the appointed spot the altar of the Lord; but, for fear of opposition, the work had to be done under cover of night. A violent commotion was excited next day, and vengeance vowed against Gideon as the perpetrator. " Jo.ash, his father, quieted the mol) In a manner similar to that of the town-clerk of Ephesns. It was not for them to take the matter Into thoir own hands. The one, however, made an appeal to the magistrate; the other to the idolatrous god himself." [Chalmers.] for they were there already, but making them fit for habitation.
7-10. A Prophet Rebfkes them, then the Lord sent a prophet iinto the children of Israel—The curse of the national calamity is authoritatively traced to their infidelity as the cause. ll-l(i. An Angel sends Gideon to Deliver them. there came an angel of the Lord—He appeared in the character and equipments of a traveller (ii. 21), who sat down in the shade to enjoy a little refreshment and repose, and entering into conversation on the engrossing topic of the times, the grievous oppression of the Midianites, began urging Gideon to exert his well-known prowess on behalf of his country. Gideon, in replying, addresses him at first in a style equivalent (in Jlrhrrw) to "sir," but afterwards gives to him the name usually applied to God. an onii—IIelyrew, the oak—as famous in after-times. Ophrah—A city in the tril)e of Manasseh, about sixteen miles north of Jericho, in the district belonging to the family of Abiezer (Joshua 17.2). his son Gideon threshed wheat by the wine-press—This incident tells emphatically the tale of public, distress. The small quantity of grain he was threshing, indicated by his using a flail Instead of the customary treading of cattle—the unusual place—near a wine-press, under a tree, and on the bare ground, not a wooden floor, for t he prevention of noise—all these circumstances reveal the extreme dread in which the people were living. 13. if the Lord be with ns, why then is all this befallen us? —Gideon's language betrays want of reflection, for the very chasti.sements God had brought on his people showed his presence with, and his interest In, them. 14. The Lord looked upon him, and said, Go In this tliy gtren Rtli: have not I sent thee T—The command and the promise made Gideon aware of the real character of his visitor, and yet like Moses, from a sense 'of humility, or a shrinking at the magnitude of the undertaking, he excused himself from entering on the enterprise. And even though assured that, with the Divine aid, he would overcome the Mldlanltes as eiusily as If they were but one man, he still hesitates and wishes to be better assured that the mission was really from God. He reseml)le8 Moses also In the desire for a sign ; and In both mises it was the rarity of revelations in such periods of general corruption that made them so desirous of having the fullest conviction of being addressed by a heavenly mrsnengiT. The request was reasonable, and It wasgra(dously granted.
The Signs. 33. all the Midianites pitched in Jezreel—The confederated troops of Midian, Amalek, and their neighbours, crossing tlie Jordan to make a fresh inroad on Canaan, and encamped in the plains of Esdraelon (anciently Jezreelt. The southern part of the Ghor lies In a very low level, so that there Is a steep and difficult descent into Canaan by the southern wadys. Keeping this in view, wo .see the reason wliy the Blidlanite army, from the cast of Jordan, entered Canaan by the northern wadys of the Ghor, opposite .Tezreel. 34. the Spirit of tlie Lord came upon Gideon—Called in this sudden emergency Into the public service of his country, he was supernaturally endowed with wisdom and energy commensurate with the magnitude of the danger nm) the dItTiculfies of his position. His war-summons wa.< enthnsiastieally obeyed by all the nelglitiouring tribes. On the eve of a perilous enterprise, he sought to fortify his mind with a fresh assurance of a Divine call to the responsible ofilce. The miracle of the fleece was a very remarkable one—especially, considering the copious dews that fall in his eountiy. The Divine patience and condescension were wonderfully manifested In reversing the form of the minicle. Gideon himself seems to have been conscious ot Incurring the displeasure of God by his hesitancy and doubts; but He bears with the Infirmities of His people.
CHATTER VII.
Ver. 1-,S. GinEON'8 Army. 1. .TembbaJtl—Tills had now become Gideon's honounible snnuime, "the enemy of Bnal." well—rather " spring of Ha rod," i. e.," fear, trembling"— probably the same as the fountain In Jezrool l7-r!2. Gideon's PRB3KNT Consumed BY Fire. is. tiepart not hence, I pray thee, until 1 bring my prewent —Jlrhrcii), my minchn, or meat offering; and his iilea jirol)- (1 Samuel 2!>. 1 ). It was situated not far fi'om Gllbr.-i, oa the contlnes of Manasseh, and the name "Hnrod" was bestowed <m It with evident reference to the panic which seized the majority of Gideon's troops. The host of ttie Mldlanltes were on the northern side of the valley, seemingly deeper down In the descent towards the Jordan, near a little eminence, 'i. the Lord said unto Gideon, ab'iy was to prove, by his visitor's partaking of the entertainment, whether or not he was more than num. 10. Gideon went in, and made ready a kid ; the flesh lie put In a baitkct, and he put the I>i'oth in a pot—(Kee on 1G2
Gideon Encouraged by the Dream. JUDGES VIII. The Ephraimiies Offended, but Pacified.
The people are too many— Although the Israelitish army mustered ouly 32,00(1—or one-sixth of the Mldianmore terrible than ever by the use of such striking words, broke through the stillness of the midnight air; the sleepers started from their rest; not a blow was dealt by the Israelites ; but the enemy ran tumultuously, uttering the wild, discordant cries peculiar to the Arab race. They fought indiscriminately, not knowing friend from foe; the panic being universal, they soon precipitately fled, directing their flight down to the Jordan, by the foot of the mountains of Ephraim, to places known as the "house of the acacia," and "the meadow of the dance." 33. the men of Israel gatliered tliemselves togetlier These were evidently the parties dismissed, who liaving lingered at a little distance from the scene of contest, now eagerly joined in the pursuit south-westward through the valley. !24:. Gideon sent messengers tlirougliont all Mount Ephraim—The Ephraimites lay on tlie south, and could render seasonable aid. come, take before tliem the viaters unto Beth-barah (8ee on c)i. 3. 2S)— these were the northern fords of the Jordan, to the east-north-east of wady Maleh. the men of Epliraim gathered themselves together unto Beth-barnli— Itish host—the number was too great, for it was the Lord's purpose to teach Israel a memorable lesson of dependenee on Him. 3. Now tlierefore proclaim In the ears of tlie people, saying, Whosoever Is fearful, let him retnm—This proclamation was in terms of an established law (Deuteronomy 20.8). too many—Two reductions were ordered, the last by the application of a test which was made known to Gideon alone, bring them down to the water—The wandering people in Asia when, on a journey or in liaste, they come to water do not stoop down with deliberation on their knees, but only bend forward as much as is necessary to bring their hand in contact with the stream, and throw it up with rapidity, and at the same time such address that they do not drop a particle. The Israelites, it seems, were acquainted with the practice; and those who adopted it on this occasion were selected as fit for a work that required expedition the rest were dismissed according to the Divine direction.
7. the Lord said, By the three hundred men that lapped %vill I save you—It is scarcely possible to conceive a severer trial than the command to attack the overwhelming forces of the enemy with such a handful of followers. But Gideon's faith in the Divine assurance of victory was steadfast, and it is for this he is so highly commended (Hebrews 11. 32). 8. the host of Mldian was beneath Itim in the valley—Attention to the relative position of the parties is of the greatest impoi-tance to an understanding of wliat follows. new conflict ensued, in which two secondary cliifls were seize<l,and slain on the spots where they were respectively taken. The spots were named after these chiefs, Oreb, " the Raven," and Zeeb, " the Wolf"—appropriate designations of Arab leaders.
CHAPTER VIII.
Ver. 1-9. The Ephraimites Offended, but Pacikiicd
1. the men of Ephraim said. Why liast tliou sei ved us thusi—Where this complaint was made, whether belore or after the crossing of the Jordan, cannot be determined. By the overthrow of the national enemy, the Ephr.ii mites Were benefited as largely as any of the other neighbouring tribes. But, piqued at not having been sharers in the gloi'y of the victory, their leading men could not repress their wounded pride; and the occasion only served to bring out an old and deeply-seated feeling of jealous rivalry that subsisted between the tribes (Isaiah 9. 21). The discontent was groundless, for Gideon acted according to Divine directions—and, besides, as their tribe was conterminous with that of Gideon, they miglit, had they been really fired with the flame of patriotic zeal, have volunteered their services in a movement against tne common enemy. 3, 3. he said. What liave I done now in comparison of you 1—His mild and truly modest answer breathes the spirit of a great as well as good man, who was calm, collected, and self-possessed in the midst of most exciting scenes. It succeeded in throwing oil on the troubled waters (Proverbs 16. 1), and no wonder, for in the height of generous self-denial, it ascribes to his querulous brethren a greater share of merit and glory than belonged to himself (1 Corinthians 13. 4 ; Philemon 2. 3). 4. Gideon came to Jordan, and passed over—Much exhausted, but eager to continue the pursuit till the victory was consummated. 5. he said unto tlie men of Succoth —i. e., a place of tents or booths. The name seems to have been applied to the whole part of the Jordan valley on the west, as well as on the east side of the river, all belonging to the tribe of Gad (cf. Genesis 33. 17; 1 Kings 7. 46; with Josliua 13. 27). Being engaged in the common cause of all Israel, he had a right to exjject support and encouragement from his countrymen everywhere. G. the princes of Succoth said. Are tlie hands of Zebali and Zalinunna now in thine hand—An insolent as well as a liiiK^-.'^erving reply. It was insolent, because it implied a bitter taunt that Gideon was counting with confidence on a victory which they believed he would not gain; and it was time-serving, because living in the near neighbourhood of the Midianite slieicks they dreaded the future vengeance of those roving chiefs. This contumelious manner of acting was heartU'ss and disgraceful in people who were of Israelitish blood. 7. I will tear your Hesh witli the thorns of the wilderness, and with briers—A cruel torture, to which captives were often subjected in ancient times, by having thorns and briers placed on their naked bmlles.and pressed down by sletlges, or heav.y implemenU
9-15. He is Encouraged by the Dkeam and the Interpretation of the Barley Cake. 9. arise, get thee down unto the host . . . but if thou fear to go doi%'n, go thou with Pliurah thy servant—In ancient times it was reckoned no degradation for persons of the highest rank and character to act as spies on an enemy's ciunp; and so Gideon did on this occasion. But the secret errand was directed by God, who intended that he should hear something whicli might animate his own and the valour of his troops. 11. the outside of the armed men that were in the host—"Armed," means embodied under tlie five officers established by the ordinary laws and usages of encampments. The camp seems to have been unprotected by any rampart, since Gideon had no difficulty in reaching and overhearing a conversation that was passing in one of them. 11. The Midianites and the Amalekites lay along in the valley like grasshoppers for multitude; and tlteir camels witltout number—A most grapliic description of an Arab encampment. They lay wrapt in sleep, or resting from their day's plunder, while their innunierable camels were stretched round about them. 13. I dreamed a dream; and, lo, a cake of barley bread tumbled into the host of niidian—This was a characteristic and very expressive dream for an Arab in the circumstances. The rolling down the hill, striking against the tents, and overturning them, natujrally enough connected it in liis mind with the position and meditated attack of the Israeliti.sh leader. The circumstance of the cake, too, was very significant. Barley was usually the food of the poor, and of beasts ; but most probabI.y, from the widespread destruction of the crops by the invaders, multitudes must have been reduced to poor and scanty fare. 15. wlien Gideon heard tlie telling of the dream, and tlie inf eii>retation, he worshipped—The incident originated in the secret overruling providence of God, and C!ideon, from his expression of pious gratitude, regarded it as such. On his mind, as well as that of his followers, it ))roduced the intended ellect—that of imparting new animation and im-
• pnlse to their patriotism.
16-21. His Strataoem aoainst MiniAN. 16. he divided the three hnndred men into three companies— The object of dividing his forces was, that they might seem lo be surrounding the enemy. The pitchers were empt.v to conceal the torches, and made of earthenware, BO as to be easily broken; and the sudden blaze of the hcld-up lights—the loud echo of the trumpets, and tlie abouts of Israel, always K'rrlble (Xumljers 2J. 21), and now
Zebah and Zalmunna Taken. JUDGES IX. Abimelech is made King by the SheckemUea, of husbandry being dragged over them. 8. lie went to Peimel, and spake to tliem likewise—A neighbouring city, situated also in the territory of Gad, near the Jabbok, and honoured with this name by Jacob (Genesis 32. lanites being synonymous terms, Genesis 37. 2\ 28) were gorgeously adorned with barbaric pearl and gold, an immense amount of such valuable booty had fallen into the hands of the Israelitish soldiers. The contribution Avas liberally made, and the quantity of gold given to him is estimated at £3113 sterling, ornaments—Crescent-like plates of gold suspended from the necks, or placed on the breasts of the camels, collars—Rather ear-rings, or drops of gold or pearl, pui-ple—a royal colour. Th(3 ancient, as well as modern Arabs, adorned the necks, breasts, and legs, of their riding animals with sumptuous housing. 37. Gideon made an ephod thereof, and put it in his city, Oplirah—That no idolatrous use was in view, nor any divisive course from Shiloh contemplated, 30, 31). 9. lie said, AVlicn I come again I will break down tills tower—Intent on the pursuit, and afraid of losing time, he postponed the merited vengeance till his return. His confident anticipation of a triumphant return evinces the strength of liis faith, and his specific threat was probably provoked by some proud and presumptuous boast, that in their lofty watch-tower the Penuelites would set him at defiance.
10-27. Zebah and Zalmunna Taken. 10. Now Zebali and Zalmnnna were In Karkor—A town on the eastern confines of Gad. The wreck of the Midianite army halted is manifest from v. 33. Gideon proposed, with the gold he received, to make an ephod for his use only as a civil magistrate or ruler, as David did (1 Chronicles 15. 27), and a magnificent pectoral or breast-plate also. It would seem, from the history, that he was not blamable In making this ephod, &c., as a civil robe or ornament merely, but that It afterward became an object to which religious ideas were attached ; whereby it proved a snare, and consequently an evil, by perversion, to Gideon and his house. [Taylor's Fragment.] there. 11. Gideon went up by tlie way of tlieni tliat dwell In tents on tlie east—He tracked the fugitives across the mountain-range of Gilead to the north-east of the Jabbok, and there came upon them unexpectedly, while they were resting secure among their own nomadic tribes. Jogbehah is supposed to be Ramoth-gilead ; and, therefore, the Midianites must have found refuge at or near Abela, "Abel-cheramim," the plain of the vineyards. 1^. when Zebah and Zalmnnna fled, he pursued them—A third conflict took place. His arrival at their last quarters, which was by an unwonted path, took the fugitives by surprise, and the conquest was there completed of the Midianite horde. 13. Gideon returned from battle before the sun was up—He seems to have returned by a nearer route to Succoth, for what is rendered in our version "before the sun w.is up,'' means " the heights of Heres, the sun-hills." 14. he described— Wrote the names of the seventy princes or elders. It was from tliem he had received so inliospitable a treatment. 16. he toyk the thorns of the wilderness and briers, and with them he taught the men of Succoth—By refusing his soldiers refreshment, they liad committed a public crime, as well as an act of inhumanity, and were subjected to a horrible punisliment, which the great abundance and remarkable size of tlie thorn bushes, together with the thinness of clothing in the East, has probaiily suggested. 18. then said he unto Zebah and Zalmunna, What manner of men tvere they whom ye slew at Tabor T—This was one of the countless atroci-
28. JIiniAN SmnuED. 38. Thus was Mldian subdued before the children of Israel—This invasion of the Arab hordes into Canaan was as alarming and desolating as the irruption of the Huns Into Europe. It was the severest scourge ever inflicted upon Israel; and both It and the deliverance under Gideon lived for centuries in the minds of the people (Psalm 83. 11).
CHAPTER IX.
Ver. 1-6. Abimelech is made King by the ShechemITES. 1. Abimelech tlic son of .Terubbaal went to Shechein—The idolatry which had been stealthily creeping into Israel during the latter years of Gideon was now openly professed; Sheehem was wholly Inhabited by Its adherents ; at least Idolaters had the ascendency. Abimelech, one of Gideon's numerous sons, was connected with that place—was ambitious of sovereign power, and having plied successfully the arts of a demagogue with liis maternal relatives and friends, he acquired both the Influence and money by which he raised himself to a throne, communed with all the family of the house of his luotlier's father—Here is a striking Instance of the evils of polygamy—one son has connections and Interests totally alien to those of his brothers. 3. whether ties which the Midianite chiefs had perpetrated during their seven years' lawless occupancy. It is noticed now for the first time, when their fate was about to be determined, each one resembled the children of a king An Orientalism for great beauty, majesty of appearance, uncommon strength, and grandeur of form. 19. they were my brethren, even the sons of my motlier—Tliat is better for you that all the sons of Jerubbaal, or one should reign over you—A false Insinuation, artfully contrived to stir up Jealousy and alarm. Gld(H)n had rejected, with abhorrence, the proposal to make lilmself or any of his family king, and there Is no evidence that any of his other sons coveted the title. *. the house of Baal-berlth-Either the temple, or the place where this Is, uterine brothers; but. In all countries where polygamy prevails, "the son of my mother" implies a closeness of relationship and a warmth of aircctlon never awakened by the looser term, "brother." !40. he said unto .Tether his flrst-bom. Up, and slay them—The nearest of kin was the l)loo(l avenger ; but a magistrate might order any one to do the work of the executioner, and the person selected was always of a rank e(iual or proportioned to Idol was worshipped ; liaiil-berlth, " god of the covenant," by Invocation of whom the league of cities was formed. Alilinelerli hired vain and light persons, which followed hlui— Idle, worth1(>ss vagabonds, the scum of sothat of the party doomed to sull'er fl Kings 2. SO). Gideon Intended, then, by the order to Jether, to put an honour on his son, by employing him to slay two enemies of his country; and on the youth (h'cllnlng, pcrforiiieil the bloo<ly deed himself. !4'4, 'M. Tlic men of iNraei Hi<ld unto Gideon, Rule thoit over us . . . <»ldeon aiiid iiiito (hem, Tlie Iord shall rule oi er you—Their unhotuuled admiration and gratltiidt! prompttd Ihcm, In the (enthusiasm of the moment, to raise their deliverer to a throne, and to eslabllsli a royal dynasty In his house. Hut Gideon knew loo well, and revered too i)iously tlu! prli)cli)les of the theocracy to enlcrlaln llu! proposal lor a inoineiit. Personal and family ambition was chei Tfully sacrillced ciety, who had notiilng to lose, but much to gain from the success of a revolutionary movement. 5. went unto Ophrah, and slew his l)rethren on one stone—This Is lh(! Ilrsl mention of a barbarous atrocity which has, with apiialling fr('<]uency, been perpetrated in tho despotic countries of the East—that of some one son of the deceased monarch usurping the throne, and hastening to confirm himself In the possession by the massacre of nil the natural or legitimate competitors. AblineU>oh Blew his brethren (m one Dtonr, either by dashing them frohi one
I'ocic, or sacriricliig them on one stone altar, In revenge for the deniolltlon of Haal's altar by their fallier. This latter view Is the more probable, from the Sheehemltes to a sense of duty, and every worldly motive was kept In check by a supremo reganl to the Divine honour. Ho would willingly act as Judge, but tli(> Lord alone was King of Israel, lit, '£7. Gideon siild, 1 would deulre a request of you—This was the (Contribution of an ear-ring (v. 21) aiding In It. threescore and ten persons—a round number Is used, but It Is evident that two ar(> wanting to coniplclc that aniouut. ail <he men of Shceliem, and all the house of niillo— i'. c, a mound or rampart, so that the meaning is, all the men li> the house or temple*
[Si ay.], for, Ute auclonl Aruhlanii (Ishniaulltes and Mld104
OaaJs Conspiracy. JUDGES X, XI. Israel Opjyreesed by (heir Enemiei.
—He was uncle to Abimelech by the father's side, and consequently brother of Gideon ; yet the former was of the tribe of Issachar, while the latter was of Manasseh. They were, most probably, uterine brothers, dwelt In Shamir in Mount Epltraim—As a central place, he made namely, the priests of Baal, made Ablmelccli Utng by the plain of the pillar—Rather, by the oak near a raised mound—so that the ceremony of coronation might be conspicuous to a crowd.
7-21. JOTHAM BY A PARABLB REPROACIIETII THEM. it the seat of government. 3. Jair, a Glleadite—This judge was a different person from the conqueror of that north-eastern territory, and founder of Havoth-jair, or " Jair's villages." (Numbers 32. 41; Deuteronomy 3. If;' Joshua 13. 3; 1 Chronicles 2. 22.) 4. lie had thirty sons that rode on thirty ass colts—This is a characteristic trait of Eastern manners in those early times; and the grant of a village to each of his 30 sons was a striking proof of his extensive possessions. His having thirty sons
7. lie stood o» tlie top of Moiiut Gei-izlm, and lifted up
Ills voice—The spot he chose was, like the housetops, the public place of Shechem ; and the parable drawn from the rivalry of the various trees was appropriate to the diversified foliage of the valley below. Eastern people are exceedingly fond of parables, and use them for conveying reproofs—which they could not give in any other way. The top of Gerizim is not so high in the rear of tlie town, as it is nearer to the plain. With a little exertion of voice, he could easily have been heard by the people of the city; for the hill so overhangs the valley, that a pei'son from the side or summit wduld have no difficulty in speaking is no conclusive evidence that he had more than one wife, much less that he had more than one at a time. There are instances, in this country, of men having as many children by two successive wives. to listeners at the base. Modern history i-ecords a case, in which soldiers on the hill shouted to the people in the 6-9. Israel Oppressed by the Philistines and Ammonites. 6. the cliildren of Israel did evil again in the sight of tlie Lord—This apostasy seems to have exceeded every former one in tlie grossness and universality of the idolatry practised. 7. Philistines and the childi-en of Ammon—The predatory incursions of these two hostile neighbours were made naturally on the parts of the land respectively contiguous to them. But the Ammonites, animated with the spirit of conquest, carried their arms across the Jordan ; so that the central and southern provinces of Canaan were extensively desolated. city, and endeavoured to instigate them to an insurrection. There is something about the elastic a tmosphere of an Eastern clime which causes it to transmit sound with wonderful celerity and distinctness. [Hackett.] 13.
-tvliie wlilch clieeretli God and man—Kot certainly in the same manner. God might be said to be " cheered " by it, when the sacrifices were accepted, as lie is said also to be honoured by oil {v. 9). 21. Jotliam went to B« tr—The modern village El-Bireh, on the ridge which bounds tlie northern prospect of Jerusalem.
10-1."). They Cry to God. 10. Tlie cliildren of Israel cried unto the Lord, We have sinned against thee— The first step of repentance is confession of sin, and the best proof of its sincerity is given by the transgressor, when he mourns not only over the painful consequences which have resulted from his offences to himself, but over the iieinous evil committed against God. 11. the Lord said, Did I not deliver you from the Egj-ptlans—The circumstances recorded in this and the following verses, were not probably made through the high priest, whose' duty it was to interpret the will of God. 12, Maonites — 22-19. Gaal's Conspiracy. ii'Z. when Abimeleeh 3»atl reigned three years—His reign did not, proliably at first, extend beyond Shechem; but by stealthy and progres Klve encroachments he subjected some of the neighbouring towns to his sway. None could "reign" in Israel, except by rebellious usurpation ; and hence the reign of Abimelech is expressed in the original by a word signilyiiig "despotism," not that whicli describes the mild and divinely authorized rule of the judge. 23. then Cod sent an evil spirit between Abimeleeh and the men of Shechem i. e., in the course of providence, jealousy, distrust, secret disat Tection and smothered rebellion appeared among his subjects disappointed and disgusted Mith his tyranny; and God permitted those disorders to punish the complicated crimes of the royal fratricide and idolatrous usurper. 26. Gaal came with his brethren, and the men of Shechem put their confidence in him —An insurrection of the original Canaanites, headed by this man, at last broke out in Shechem. 28-45. would to Cod this people were under my hand—He seems to h-ave been a boastful, impudent, and cowardly person, totally unfit to be a le.idor in a revolutionary crisis. The consequence was, that he allowed himself to be drawn into an ambush—was defeated—the city of Shechem destroyed and strewn with salt—and the people took refuge in the stronghold, which was set fire to, and all in it perished. i. e., Midianites.
16-18. They Repent ; God Pitieth Them. They put away the strange gods . . . and served the Lord; and li>is soul was grieved for the misery of Israel—On their a'^'indonment of idolatry and return to purity of worship, Gixl graciously abridged the term of national affliction, and restored times of peace. 17, 18. the children of Ammon were gathered together—From carrying on guerrilla warfare, the Ammonites proceeded to a continued campaign; their settled aim being to wrest the v/hole of the transjordanic territory from its actual occupiers. In this great crisis, a general meeting of the Israelitish tribes was held at Mizpeh. This Mizpeh was in eastern Manasseh. (Joshua 11. 3.)
CHAPTER XI.
50-57. Abimelech Slain. 50. Then went AI>imelech to Thebez, and encamped against it—Now Tubas—not far fiom Sliecliem. 51. all the men and women gat to the top of the tower—The Canaanite forts were generally mountain-fastnesses or keeps, and they often had a strong tower whicli served as a last refuge. The Assyrian basreliefs aU'ord counterparts of the scene here described so vivid and exact, that we might almost suppose them to be representiitions of the same historic events. The besieged city-the strong tower within—the men and women crowding its battltineiUs—the fire applied to the doors, and even the huge fragment* of stone dropping from the hands of one of the garrison on the heads of the assailants —are all well represented to the life—just as they are here described in the narrative of inspired truth, fcioss.]
Ver. 1-3. Jephthah. 1. Jephthah—"opener." son of an harlot—A concubine, or foreigner; Implying an inferior sort of marriage prevalent in Eastern countries. Whatever dishonour might attach to his birth, his own high and energetic character rendered him early a person of note. Gilead begat Jephtliah—His father seems to have belonged to the tribe of Manasseh. (1 Chronicles 7.
14, 17.) 2. tliou Shalt not Inlierit in our father's house —As there were children by the legitimate wife, the son of the secondary one was not entitled to any share of the patrimony, and the prior claim of the others was indisputable. Hence, as the brothers of Jephthah seem to have resorted to rude and violent treatment, they must have been influenced by some secret ill-will. 3. Jephthah dwelt in the land of Tob—On the north of Gilead, beyond the frontier of the Hebrew territories. (2 Samuel
CHAPTER X.
10. 0, 8.) there were gathered vain men to Jephthah— Idle, daring, or desperate, and went out with him— Followed him as a military chief. They led a freebooting
Ver. 1-5. Tola .Iudgetji Israel in Shamir. 1. after Abimelech there arose to defend Israel, Tola— /. e., to save. Deliverance was necessary as well from intestine asarpatiou as from foreign aggression, the son of Puah life, sustaining themselves by frequent incursions on the Ammonites and otlier neighbouring people, in the style
The Gileadites Covenant wilh Jephtfiah. JUDGES XII. His Vow and VutM-y. gressor were disregarded, and war being inevitable, preparations were made for a determined resistance. ol' Robin Hood, or Higlilaud reivers in the Ijonler forays, even wlien England and rScotland were at peace. The same kind of life is led Ijy r.iany an Arab or Tartar still, who, as the leader of a band, acquires fame by his stirring or gallant adventures, and it is not deemed dishonourable wlien the expeditions are directed against tlioseont of his own tribe or nation. .leplilhali's mode of life was similar to that of David when driven from the court of Saul.
2!)-;!l. His Vow. ^9. tlien tlte l§ipirit of tlie Lord came upon Jepiithah—The calm wisdom, sagacious forethought, and indomitable energy which he was enabled to display, were a pledge to himself and a convincing evidence to his countrymen, tliat ho waf qualified by higher resources than his own for tlie momentous duties of his office. He passed over Giiead and Manasseh—The provinces most exposed and in danger, for the purpose of levying troops, and exciting by his presence a widespread Interest in the national cause. Returning to the camp .at Mizpeh, lie 'hence began his march against the enemy, and there h» made his celebrated vow, in accordance with an ancient custom for gene/nls at the outbreak of a war, or on the eve of a battle, to promise the god of their worsliip a costly oblation, or dedication of some valuable booty, in the event of victory. Vows were iu common practice also among the Israelites. They were encouvaged by the Divine approval as emanating from a spirit of piety and gratitude, and rules laid down in the law for regulating the performance. But it is ditficult to bring Jephthah's vow within tlie legitimate range (see on Leviticus 27. 28). 31. wliatsoever cometli fortli of tlie doors of my house to meet me—This evidently points not to an animal, for that might have been a dog; which, being unclean, was unfit to be offered ; but to a person, and it looks extremely like as if he, from the first, contemplated a human sacrifice. Bred up as ho had been, beyond the Jordan, where the Israelitish tribes, far from the taliernacle, were looser in their religious sentiments, and living latterly on the borders of a heathen country where such sacrifices were common, it is not improbable that he may have been so ignorant as to imagine that a similar immolation would be acceptable to God. His mind, engrossed with the prospect of a contest, on the issue of which the fate of his country depended, might, through the influence of superstition, consider the dedication of the object dearest to him the most likely to ensure success, shall surely lie the Lowl's ; and (oc) I will offer it up for a burnt ollerins—The adoption of the latter particle, which many interpreters suggest, introduces the important alternative, that if it were a person, the dedication would be made to the service of the .sanctuary; if a proper animal or thing, it would be offered on the altar.
4-11. The Gileadites Covenant with Jephthaii. 4-. In processof time—On the return of the season, tlie clilldreii of Ammoii made war against Israel—Having prepared the wayby the introduction t)f Jephtliah.tliesacred historian here resumes the tliread of his narrative from ch. 10. 17. The Ammonites seem to have invaded the country, and active hostilities were inevitable. 5, 6. t5ie elders of Giiead went to fetch .leplitliali—All eyes were directed towards him as the only person possessed of the qualities requisite for the preservation of the country in this time of imminent danger; and a deputation of the chief men was despatched from the Hebrew camp at Mizpeh to solicit his services. 7-9. Jeplitliali said, Did not ye hate me 1—He gave them at first a liaughty and cold reception. It is probable tliat lie saw some of his brothers among the deputies. Jephtliah was now in circumstances to malce his own terms. ^Vith his former experience—he wouM have shown little wisdom or prudence without binding them to a cUar and specific engagement to invest him with unlimited authority, the more especially as he was al)out to imperil his Hfe in their cause. Although ambition might, to a certain degree, have stimulated his ready compliance, it is iinpossible to overlook the piety of his language, which creates a favourable impression that his roving life, in a state of social manners so different from ours, was not incompatiljle with habits of personal religion. 10, 11. Tl»e elders of Israel said »into Jephtliah, The Iord he witness l>etween us—Their offer being accompanied l)y the most solemn oath, Jepiithah intimated his acceptance of tlie mission, and his willingness fo .accompany tliem. But to make "assurance doubly sure," he took care that the pledge given by the deputies in Tob should be ratified in a general assembly of the people at Mizpeh—and the language of the historian, " Jephthah uttered all his words before the Lord," seems to imply that his inauguration with the character and extraordinary office of judge was solemnized by prayer for the Divine blessing, or some religious ceremonial.
He OvEUCOMES THE .Vmmonites. 3-Z. Jephthah passed over to the children of Ammon, and tlie Lord delivered tliem into liis liand—He met and engaged them at Aroer, a town in the tribe of Gad, ui)on the Anion. A decisive victory crowned the arms of Israel, and the pursuit was.continued to Abel (plain of the vineyards), from south to north, over an extent of about sixty miles. 31. Jephtliah eame to Ifllxpeli un(o his house, and, liehold, his daughter eaiue out to meet liim with timbrels and with danees—The return of the victors was hailed, as usual, by the joyous acclaim of s female band (1 .Samuel IS. G), the leader of whom was Jep.ithah's daughter. The vow was full In liismind.and It Isev'dent that it had not been communicated to any one, otherwise precautions would doubtless have been taken to place another object at his door. The shriek, and other accompaniments of Irrepressible grief, seem to indicate that her life was to bo forfelled as a sacrifice; the nature of the sacrifice (which was abhorrent to the character of God; and distance from the tabernacle does not sufilce to overturn this view, which t he language and whole si rain of the narrative plainly support; and although the lapse of two months might be supposed to have allorded time for reflection, and a better sense of his duty, there Is but too much reason to conclude that he was Impelled to the fullllment by the dictates of a pious but uuenllghleued conscience.
12-2.S. His Emba.ssvto the King of Ammot. 1'J-!J8. •Teplithah sent messengers unto the kin:; of the ehildren of Ammon—This first acl in liis ju<iicial ca))acity refif.'cts the iiighcst credit on his char.acter for prudence and moderation, justice and humanity. The bravest officers liave always been averse to war; so Jephthah, whoso courage was indisputable, resolved not only to malce it clearly appear tluit hostilities were forced upon liim, l)ut to try measures for avoiding, if possible, an .ippeal to arms : and In pursuing such a course he was acting as became a leader in Israel fDi'uteronomy 'JO. 10-lS). 13. the king of Ammon answered, Keeatise Israel took away my land—(See on Deuteronomy 2. Ii)-;i7.) The subject of quarrel was a claim of riglit advanced Ijy (lie Ammonite monarch to the lands which tlu! Israelites wei-e occupying. Je))hthah's reply was clear, decided and unanswerabh'
—first, those lands were not in the possession of the Ammonites when his countrymen got th(™, and that they hail been acquired by l ight of c<>iii]nest from the Ainorites; secondly, that the Israelites had now, by a lapse of SIX) ye.-irs of undisiiuled possession, established a prescriptive right to the o('cupatlon ; and thirdly, having received a grant of them from the Lord, his jieople wvvc entitled to malnlaln their right on the same principle th.at guided the Ammonites In receiving, from their god ("hemosh, the territory tliey now occupied. This diplomatic statement, so adml rable for the clearness and force of Us arguments, coi Kduded 'with a sob inn appeal to (iod to mainlain, by (be issiu' of events, tlie cause of right anil justice.
CIIArTER XII.
Ver. 1-."?. TlIK ElMIHAIMITEsQ UAltUEM.INIl WITH JKPHTIIAII. 1. The men of Kpliralm gnlliered tliemselvea together JIvb., were sumuiuned. aud went uort Uward
JS8. flowhelt the king of Ammon lienrkeiied not unto the words of Jephthah —His remonstrances to the ag-
Quari-el of the Ephraimiles. JUDGES XIII, XIV. The Birth of SamsoTt.
—After cro Ksins the Jordan, their route from Ephraim for the sake of lier promised of Tspving, required to practice the rigid abstinence of the Nazarite law (see on Nam-' hers (i. 3). lie shall begin to deliver Israel OMt of the hands of the Philistines—A prophecy encouraging to a patriotic man; tlie terms of it, however, indicated that the period' of deliverance was still to be distant. 6-8. was, strictly siiciking, in a nortli-easterly direction, towards Mi/.pch. tliey said unto Jeplithali, Wherefore didst thoM not call nsl—Tliis is a fresli developnieTt of the jealous, rasli,and irritable temper of the Ephraimiles. The ground of their offence now wiis their desire of enjoytlieit nianoah entreated the Lord—On being informed by his wife of Mie welcome intimation, the husband made ing the creditor patriotism, alllioiigh tlieyhad not shared
In the glory of victory. 3. wlien I called yon, yc delivered me not ont of fUeir Siands—The straifjlitforward answer of Jeplithah shows tliat their chai>;e was false; it the suljject of" earnest pr.ayer to God ; and this is a remarkable instance, indicative of tlie connection which God has established between prayer and the fulfilment ot His promises. their complaint of not being treated as confederates and allies entirely without foundation; and their boast of a ready contribntiou jf their services came with an ill grace from peoplewho had purposely delayed appearing till the 11-U. The Angel Appears TO Manoah. 11. Art thou the man that spakest unto the -woman 1—Manoah's intense desire for the repetition of the angel's visit was prompted not by doulits or anxieties of .any kind, but was the fruit of lively faith, and of his great anxiety to follow out the instructions given. " Blessed was he wlio had not seen, yet had lielieved." crisis was past. 3. wlien I saw tliat yc delivered me not, I put n»y life in my hands—A common form of speech in the East for undertaking a duty of imminent peril. This Jephthah had done, having encountered and routed the Ammonites witli the aid of his Gileadite volunteers alone; and since the Iord had enabled him to conquer without requiring assistance from any other
1.5-2;',. Manoah's Sacrifice. 15. Manoah said unto the angel, I pray thee, let us detain thee, until we shall liave made ready a kid—The stranger declined the intended liospitality,and intimated that if the meat were to lie an offering, it must be presented to tlie Lord. Jlanoah needed this instruction, for his purpose was to offer the prepared viands to him, not as the Lord, but as what he imagined him to be, not even au angel (v. 16), but a proptifc. .>v merely human messenger. It was on this account, and not as rejecting Divine honours, that he spoke in this manner to Manoali. The angel's language was exactly similar to that of our Lord (Matthew 19.17). 17. Manoah said »»nto the nngel, Wliat Is tJ»y nanie I Manoali's request elicited the most unequivocal proofs of the divinity of hissupernatural visitor—in liis name "secret" (in the Mnrtj. wonderful), and in the miraculous flame tliat betokened tlie acceptance of the sacrifice. tribe, why should the Ephraimites take offence? They ought rather to have been delighted and tliaukful that the war had terminated without their incurring any labour and danger.
DiSCERXEn BY THE WORD 81BTSOLETH, ARE SljAFN BY THE Gri>EAniTES. 4-. the men of Gllead smote Ephraim, hecanse they said. Ye Glleadif es are fiijfltives of Kphraim—The remonstrances of Jephthah, though reasonable and tem])erate, were not only ineffectual, but followed by insulting sneers tiiat the Gileadites were reckoned both by the western Manassites and Ephraimites as outcasts—the scum and refuse of their common stock. This was addressed to a peculiarly sensitive people. A feud immediately ensued. The Gileadites, determined to chastise this public affront, gave them battle; and having defeated the Ephraimites, chased their foul-mouthed but cowardly assailants out of the territory; and rushing
24, 2.5. Samson Eoun. 24. the woman bare a son, and called his name Samson—Tlie birtll of this cliild of promise.and the reportof the importantnational services he was to render, must, from the first, have made him an object of peculiar interest and careful instruction. 35. the Spirit of God began to move Itim at times—Not, probalily, as it moved tlie prophets, who were charged with an inspired message, but kindling in his youthful bosom a spirit of high and devoted patriotism. Eshtaol —The free city. It as well as Zorah stood on the border between Judah and Dan. to.the fords of the Jordan, intercepted and slew every fugitive. Tlie method adopted for discovering an Ephraim-
Ite was hy the pronunciation of a word naturally suggested by the place where they stood. ".Shil)boleth," means a stream; "Sibboleth," a burden. The Eastern tribe had, it seems, a dialectical provincialism in the sourid of Shibboleth ; and the Ephraimites could not bring their organs to pronounce it. 7. Jeplithah died—After a government of six years, this "mighty man of valour" died ; and however difficult it may be for us to understand some passages in his liistory, he has been ranked by apos-
CHAPTER XIV. tolic authority among the worthies of the ancient church. He wasfolloyred by a succession of minor judges, of whom the only memorials preserved relate to the number of their families and their state.
Ver. l-o. Sam.son Desires a Wife of the Philistines.
1. Tlmnath—now Tibna, about three miles from Zorah, his birth-place, saw a woman . . . of the Philistines; and tolfl his father and his mother, and said. Get her for me to wife—In the East parents did, and do in many cases still, negotiate the marriage alliances for their sons. During their period of ascendency, tlie Philistine invaders had settled in the towns, and the intercourse between them and the Israelites was often of such afriendly and familiar character as to issue in matrimonial relations. Moreover, the Philistines were not in the number of the seven devoted nations of Canaan-—with whom thai law forbade them to marry. 3. Is there never a woma'ii among the daugliters of tliy brethren—/, c, of thine, own tribe—a Danite woman. Samson said, Get lier for me, for she pleaseth me -»vell lil., "slie is riglit in mine eyes"—not b.y her beautiful countenance or handsome figure, but right or fit for his ptirpone. And this throws light on the historian's remark in reference to the resistance of Ills parents: "they knew not that it was of tli« Lord that he sougiit an occasion against the Philistines" —rather from the Pliilistines—originating on their side. The Lord, by a course of retributive proceedings, was about to destroy the Philistine power, and the means whicii he meant to employ was not the forces of a numerous army, as in the case of the preceding judges, but the miraculous prowess of the single-h luded champion ofls-
CHAPTER XIII.
Ver. 1. Israel Serves the Philisthnes Forty Years.
1. the Lord delivered them into the hand of the Philistines forty years—The Israelites were represented (cli.
10. 6, 7) as having fallen universally into a state of gross and confirmed idolatry, and in chastisement of this great apostasy the Lord raised up enemies tluit harassed them
In various quarters, especially the Ammonites and Philistines. The invasions and defeat of the former were narrated in the two chapters immediately preceding this; and now the sacred historian proceeds to describe the inroads of the latter people. Tlie period of Philistine ascendency comprised forty years, reckoning from the time of Elon till the death of Samson.
2-10. An Anoet, Appears TO Maxoah's Wife. 2. Zorah—A Danite town (Joshua 15. :):?) lying on the conunon boundary of Jidah and Dan, so that it was near the Philistine border. 3. the angel of the Iord—The messenger of the covenant, the Divine personage who made so many remarkable appearances of a similar kind already de- •cr1l)ed, 5. thou ghalt conceive and bear a son—This predicted child being to be a Nazarite, the mother was.
Samnon's Marriage and Riddle. JUDGES XV. Se Bums ihe rJtilidine Corn, CHAPTER XV. raei; In these circumstances, the provocation to hostilities could only spring out of a private quarrel, and this marriage sclieme was doubtless suggested by the secret Influence of the Spirit as the best way of accomplishing the intended result.
Ver. 1. 2. Sajison is Denied His "Wife. 1. in the time of wheat Uai"i-e8t—i. c, about the end of our April, or the beginning of our May. The sliocks of grain were then gathered into heaps, and l.ving on the field or on the threshing-floors. . It was the dry season, dry far beyond our experience, and the grain in amost combustible state. Samson -vlsitel Ills wife with a kill—It is usual for a visitor in the East to carry some present; in tl»is case. It might be not only as a token of civility, but of reconciliation, he said— /. c, to himself. It was liis secret purpose. Into the cUaml>er—The female apartments or harem. 2. her fat Jier said, I verily tliouiUt tliat thou hadst utterly Iiated her—This allegation was a mere sham— 6-9. He Kills a Lion. 5-9. a yoiuig llon—Heb., a lion in the pride of his youthful prime. The wild mountain passes of Judah were the lairs of savage beasts, and most or all the "lions" of Scripture occur in that wild country. His rending and killing the shaggy monster, without any weapon In his hand, were accomplished by that superhuman courage and strength which the oecaaional influences of the Spirit enabled him to put forth, and by the exertion of which, in such private incidental circumstances, he was gradually trained to contide in them for the moi'e public work to which he was destined. 7. lie went down and talked with the woman—the intercourse between the youth of dil Tereht sexes is extremely flimsy pretext to excuse his refusal of admittance. The proposal he made of a marriage with her younger sister was but an insult to Samson, and one which it was unlawful for an Israelite to accept (Leviticus 18. IS). rare and limited in the East, and generally after they are betrothed. 8. after a time lie returne<l to take l»er probablj' after the lapse of a year— the usual interval between tlie ceremonies of betrothal and marriage. It was spent by the bride elect with her parents in preparation for the nuptials—and at the proper time the bride-
S-8. He Burns the Philistines' Coi:n. 3. Samson said, Now shall I be more blameless tiknn the Philistines—This nefarious conduct provoked llie hero's just indignation, and he resolved to take signal vengeance. 4. went ajitl caught three huinU-ed foxes— Rather jackals; an animal Ijetween a wolf and a fox, v>'hich, nnlike our fox, a solitary creature, prowls in large packs or herds, and abounds in the mountains of Palestine. The collection of so great a number would require both time and assistance, took tii-e-brands—Tordics or matches, which would burn slowly, retaining the fire, and blaze fiercely when blown by the wind. He put two jackals together, tail by tail, and fastened tightlja fire-match between them. At nightfall he lighted the fire-brand, and .sent eacli pair successively down from the hills, into the "Slufala," or plain of Philistia, lying on the borders of Dan and Judah, a rich and extensive corn district. The pain caused by the fire would make the animals toss about to a wide extCTit, kindling one great conflagration; but no one could render assistmce to his neighbour: the devastation was so general, the panic would be so great. 6. who hatli done this—The author of this outrage, and the cause that juovoked such an extraordinary retaliation, soon became known; and the suflerers, enraged by the destruction of tlii ir crops, rushing with tumultuous fury to the house of Samson's wife, "burnt her and her fatlierwith fire." This wa.s a remarkable retribution. To avoid this menace, she had betrayed her husband ; and by. that unprincipled conduct, eventually exposed herself to the horrid doom which, at the sacrifice of conjugal fidelity, she had sought to escape. groom returned to take her home, lie turned aside to »ee tSie carcass of the lion ; and, behold, there was a swarm of hees and lioney in the carcass of the lion In such a climate, the myriads of insects, and the ravages of birds of prey, together with the influences of the solar rays, would, in a few months, put the carcass in a state Inviting to such cleanly animals as Ijees.
10, U. His Makkiaoe Feast. 10. his father went down—the father is mentioned as the head and representative of Samson's relatives. Samson made there a feast—the wedding festivity lasted a week. The men and women were probably entertained in separate apartments—the bride, with her female relatives, at her parents' house; Samson, in some place o))tained for the occasion, as he was a stranger. A large number of paranymphs, or "friends of the bridegroom," furnislied, no doubt, by the bride's family, attended his party, ostensibly to honour the nuptials, but really as spies on his proceedings.
12-ls. His Riddle. 12-18. I will put forth a rldiUe— riddles are a favourite Oriental amas(;ment at festive entertainments of this nature, and rewards are ol Tered to those who give the solution. Samson's riddle related to honey got in the lion's carcass. The prize he offered was thirty sindinim, or shirts, and tliirty changes of gai-- xnents, probably woollen. Three days were passed in vain iit tern jjts to unravel the enigma. The festive week was fast drawing to a close, when they secretly enlisted the services of the new-married wife, wlio having got the Becret, revealed it to her friends. If ye hntl not |ilouhed witli my heifer, ye had not found out my riddle—
7. Samson said, Thou{;h ye liave done tliis, yet will I be avenjced of you—By that act the husbandmen had been the instruments in avenging his private and personal wrongs. But as a judge, divinely aiipointed to deliver Israel, his work of reti ibiil ion was not yet accomplished. H. smote them hip and thigh—A proverbial expression for a merciless slaugliler. metaphor borrowed from agricultural pursuits, in which not only o.xen but cows and lieifcrs were, and continue to be, employed in dragging the plough. Divested of metaphor, tlie meaning is taken by some in a criminal sense, but proljably bears no more than that they had resorted to the aid of his wife—an unworthy expedient, wliicli might have Ijcen deemed by a man of less nolile sjiirit and generosity as releasing him from the oljligatloii to fullll liis bargain.
9-13. He is lioiiNi) nv thk Men of Judah, and Delivered TO THR PUTHSTINKS. 8. he Went doivn and dwelt in tlie top of the rock Klnni — Rjvther went down and dwelt in the cleft— 1. 1\. the cave or cuvern of Ihe "cliir" Eta!ii. 0. titen the Philiatiiies went up—to the high land of .ludah. and spread tliemselves in Lehl Now El-IiCkieh, abounding with limestone cllfl's; the Rides of which are perforated with caves. The object of the Philistines in this expedition v,as to apprehend Samson, In reveu'ic lor the great slaughter he had committed on their people. With a view of fn elng his own countrymen from all dang<!r from the infurlateil Philistines, he allowed liimscOf to be V)ound and surrendered n fettered prisoner Into tlu>ir power. ICxultlng with joy at the near prosj)ect of ridd.uice from so fonnidable an enemy, they went to mi'ct him. But by a sudden illapse of the Spirit he exerted his superhuman strength, an<l lliidinga lU'W li), '20. IlE Slays Thirty riii LisTiNES. 10, rJO. went to Askelon, and slew thirty men—Tliis town M as Ml)OUt twenty-four miles west by soutli-west from Tiniimtli ; and his selection of this place, wliich was dictated by tlie Divine Spirit, was prol)ably owing to its l)itter liostility to Israel, look their spoil—the custom of slrlpi>ing a Rlatn eiK Tuy was unknown In Hebrew wailan>. ao. KaiiiKon'8 wife was f;iven to his companion, wliom lie used ait hi* friend i.e., "tlie friend of tlie brlileproom," who was the medium of cominunicaliiig iluring tlie festivities lielween him and his bride; and whose acceptance of her hand, therefore, wiks an act of base treaclieiy, tlial could not fall to provoke the Just roscntinciut of Samson.
(or moist) Jawbone of an ass, he laid hold of it, and with no other weapon, slew a thousand men at a place which he cnlled lianiath-lehi—). c„ the hill of the Jawbone. 10, witli the Jtiivboiic of ail aiM, henpii upon heaps, wUb
RAMLEII, OS TIIK SUFPOSKI) SITK OF ARIMATHEA,
Delilah BetraijS Sanuon. JUDGES XVI. He is Overcome, and his Death.
Uie jaw of an ass have I slain a thousand men—Tlie Inadequacy of the weapon plainly shows this to have been a miraculous feat, " a case of (Supernatural strength," was driven into the warp, not by a reed, but by a wooden spatula ; tlie extremitj' of .the web was fastened to a pin or stake fixed in the wall or ground; and while Delilah sat squatting at her loom, Samson lay stretched on the just as the gift of prophecy is a case of supernatural knowledge [Chalmeks.] 19. a liollow place in tlie jaw —In Lciii—taking the word as a projer noun, marlcing the place, tliere came water tbereout ; and wJien lie lisd flmnli ills spirit came again— His strength, exhausted by the violent and long-continued exertion, was recruited by the refreshing draught from the spring ; and floor, with his liead reclining on lier lap—a iDositiou very common in the East, went away with the pin of the benm, and with the web i. e., the whole weaving apparatus.
15-20. He is Overcome. 15-30. she pressed him daily with her words— Tliough disappointed and mortified, this vile woman resolved to persevere; and conscious how completel.y he was enslaved by his passion for her, she assailed hira witlia succession of blandishing arts, till she at length discovered the coveted secret. 17. If I be shaven, my strejigth will go from iiie—His herculean powers did not arise from his hair, but fi-om his peculiar relation to God as a Nazarite. His unshorn locks were a sign of his Nazaritism, and a pledge on the part of God that his supernatural strength would be continued. 19, she called for a man, and caused him to shave olf the seven locks of his liead — It is uncertain, however, whctlier the ancient Hebrews cut o/F the hair to the same extent as Orientals now. The word eniploj'ed is sometimes the same as that for shearing sheep, and therefore the instrument might l>e only scioSC)rs. ^0. He wist not tliat the Lord was dep.irted froiai liim—what a huniilit was called En-hakkore, the "supplication well," a name which records the piety of this heroic cliampion.
CHAPTER XVI.
Ver. 1-3. 1. Samson Carries away the Gates of Gaza. Gaza—Now Guzzah, the capital of the largest of the five Philistine principal cities, about fifteen miles eouth-west of Ashkelon. The object of this visit to tliis city is not recorded, and unless he had gone in disguise, it was a perilous exposure of his life in one of tlie enemy's strongholds. It soon transpired that he was there; and it was immediately resolved to secure him, iut deeming themselves certain of their prey, tlie Gazites deferred the execution of their measure till the morning. 3. Samson arose at midnight, and took the doors of the gate ol' the city—A ruinous pile of masonry is still pointed out as the site of the gate. It was probably a part of the town wall, and as this ruin is "toward Hebron," there is no iinpiohability in the tradition, carried them np to the top of an hill, that is toefore Hehron—That hill is ICI-Moutar; but by Hebron in this passage is meant "the mountains of Hebron;" for otherwise Samson, had he run jiiglitand day from the time of his fliglit from Gaza, couM only have come on tiie evening of the following day iatini4 and painful spectacle! Deprived of the Divine inflaciK-os-ilfgraded in his charactf-r—and yet, tlirough the .inf.iluatii;u of a guilty passion, scarcely awake to the wrelclieilness of liis fallen condition !
21, 22. The Philistines Took him and Put out his Eyes. 21. the Philistijies took him and put ont hia eyes—To tliis cruel privation prisoners of ranlcand consequence have commonly been sulyected in tlie East, and the punishment is inflicted in various ways, by scooiiing out the e.yeballs, by piercing the eye, or destroying the sight by holding a red-Iiot injn before the eyes. His security was made doubly sure liy his being bound with fetters of brass (copper), not of leather, likeother captives, he did grind in the prison-honse—This grinding with hand mill-stones being tlie employment of menials, he was set to it as the deepest degradation. 3^. Howbeit his hair began to grow again—It is probable that he had now reflected on his folly; and becoming a sincere penitent, renewed his Nazarite vow. " His hair grew together with his repentance, and his strength witli his hairs." [Bishop Hai,l.] within siht of the city of Hebron. The city of Gaza was. In those days, probably not loss tlian three-quarters of an hour distant from El-Montar. To have climbed to the top of this hill with the ponderous doors and their bolts on his slioulders, tlirough a road of thick sand, was a feat which none but a Samson could have accomplished. LVan DE Velde.]
1-11. UeIjTi.ah Cokrupted by the Philistines. 4. he toved a woman in the -valley of Sorelt—Tlie situation of this place is not known, nor can the character of Delilah be clearly ascertained. Her abode, her mercenary character, and her heartless blandishments att'ord too much reason to believe s!ie was a profligate woman. 5. the lords of the Philistines—tlie five rulers deemed no means beneath their dignity to overcome this national enemy. Kntice him, and see wherein his great strength licth—They probably imagined that lie carried some amulet about his person, or was in the possession of some important secret by wliich lie had acquired sucli herculean strength; and they bribed Delilah, doubtless by a'large reward, to discover it for them. Slie undertook the service, and made several attempts, plying all her arts of persuasion or blandishment in his soft and communicative moods, to extract his secret. 7. Suiitson said, Bind me with seven green withs—Vine tendrils, pliant twigs, or twists made of crude vegetable stalks are used in many Eastern countries for ropes at the present day. 8. she bound him with them—probably in a si)ortive manner, to try wlietlier he was jesting or in earnest. 9. there were men lying in v/ait, abiding ii» tlse chamber—The Heb., literally rendered, is, " in the inner or most secret part of the house." 10. And Delilah said—To avoid exciting suspicion, slie must have allowed some time to elapse before making this renewed att<?rnpt. Ti. new ropes—It is not said of what material tliey were formed; but from their being dried, it is pmbable they were of twigs, like the former. The Heb. intimates that they were twisted, and of a thick, slrcmg description. 13. If thou weavest the seven locks of my head—braids or tresses, into which, like many in the East, he chose to 28-25. Their Feast to Dagon. 33. tlae lords of the Philistines gathered to ofl Ter a great sacrilsce to D.igon —It was a common viractice in heatlien nations, on the return of their solemn religious festivals, to bring forth tlieir war prisoners from their places of confinement or slavery, and, in heaping on them every species of indignity, ofter their grateful tribute to the gods by whose aid they had triumphed over their enemies. Dagon was a sea-idol, usually represented as having the head and upper parts human, while the rest of tlie body resembled a fish.
26-31. His Death. 37. there were upon the roof about three tliousand men and woiueBi that beheld while Samson made sport—This building seems to have been similar to tlie spacious and open amphitheatres well known among the Romans, and still found in many countries of tlie East. Tliey are ljuilt wholly of wood. The standing-place for the spectators is a wooden iloor resting upon two pillars and rising on an inclined plane, so as to enable all to have a view of the area in the centre. In the middle there are two large beams, on which the whole weight of the structure lies, and these beams are supported by two pillars placed almost close to each other, so that when these are unsettled or displaced, the whole pile must tumble to the ground. 38. Samson called unto the Lord—His penitent and prayerful spirit seems clearly to indicate that this meditated act was not that of a vindictive suicide, and that he regarded himplait his hair. Working at the loom was a female employment; and Delilah's appears to have been close at hand. It was of a very simple construction ; the M'oof self as putting forth his strength in his capacity of a puljlic magistrate. He must b(! considered, in fact, aa dying for his country's cause, and his death was not de-
Micah Seli up Idnlalry. JUDGES XVII, XVIII. 21ie Daniles SeeL an Iiiheritanee. signed or sought, except as it miglit be the inevitcable consequeuce of his great effort. His prayer must have been a silent ejaculation, and, from its being revealed to the historian, approved and accepted of God. 31. Then his bi-etlir«n and all tUe House of Ills father came do>vu and (oclc him, and broiiglit Jiim up, and buried Ulm—Tnis awful cattustrophe seems to have so completely paralyzed the I'iiiiistines, that they neither attempted to prevent the removal of Samson's corpse, nor to molest the Isi'aelitC'S for a long time after. Thus the Israelitish hero rendered by his strength and courage signal services to his country, and was always regarded as the greatest of its champions. But his slavish subjection to the donination <.)r )iis passions was unworthy of so great a man, and lessens oar respect for his character. Yet he is ranked among the ancient worthies who maintained a firm faith in God (Hebrews 11. 32).
Iievite Hebreic, filled his hand. This act of consecration was not less unlawful for Micah to perfurm tiian lor this Levite to receive (see on ch. IS. 13. now 1 know that the Lord will do me good—The removal of his son, followed by the installation of this Levite into the priestly of Uce, seems to have satisfied his conscience, that by what he deemed the orderly ministrations of religion he Mould prosper. This expression of his hope evinces the uuited intiueuce of ignorance and superstition.
CHAPTER XVIII.
Ver. 1-21). The Danites Seek Out an Inheritance. 1-6. In those days the Danites sought tSteni nn inheritance to dwell in — Tlie Danites liad a territory assigned them as well as tlie other tribes. But either through indolence, or a lack of energy, they did not »c(iuiie the full possession of their allotment, but suffered a cousideralile portion of it to be wrested out of their hands by the encroacliments of their powerful neiglil)ours, tire Philistines: and, in consequence, being straitened for room, a considerable number resolved on trying to edect a new and adiiitional settlement in a remote part of the land. A small deputation being despatched to reconnoitre the country, arrived on their progi'ess northward at the residence of Micah; and recognizing his priest as one of their former actjuaintances, or perhaps by his provincial dialect, they eagerly enlisted his services in ascertaining the result of their present expedition. His answer, though apparently promising, was delusive, and really as ambiguous as those of tile heathen oracles. This application brings oul still more clearly and fuily than the schism of Micah the woeful degeneracy of the times. The Danites expressed no emotions either of surprise or of indiguatiou at a Lirvite daring to assume the priestly functions, and at the existence of a rival establisliment to that of Sniloli.
CHAPTER XVII.
Ver. 1-4. MiOAH Restoring tub Stolen Money to HIS jio TiiiiK, Sue makes Images. 1. a man of JUount £l>Uraimi. e., (he mountainous parts of Ephraim. This and the other narratives that follow form a miscellaneous collection, or appendix to the Book of Judges; belonging to a period when liie Hebrew nation was in a greatly disordered and (fori upt state. This episode of Micah is connected with ch. 1. '.'A, and it relates to his foundation of a small sanctuary of his own—a miniature represei\tative of the Shiloli tal)ernacle—which he stocked witli images modelled probably in imitation of the ark and clieruliim. Micah and his mother were sincere in their inti'iition to lioiiour God. But their faitli was blended with a sad amount of ignorance and delusion. The divisive course they pursued, as well as the will-worship thejpractised, suijjectcd the perpetrators to the penalty of death. 3. a graven Image and a molten image—Tlie one carved from a bloi'k of w.hkI or stone, to be plated over with silver; the oHier, a tigurc formed of the solid metal cast into a moulil. It is ol)servable, however, that only 200 shekels were given to the founder; and probably the expense of making two such figures of silver, with their appurtenances (pedestals, bases, &c.), might easily cost, in those da.vs, shekels, which, at 2s. -Id. eacli, is al)out a sum not adecjuale to the formation of large statues. [Tavlou's KUAtJMKNT.] .'}. the man Micalt had a Ikouse of gods—//('(/rc)/', a house of God—a domestic chapel, a private religious estalilisliment of his own. an ephod (See on Kxoilus 2S. 1.) Teraphim—Tutelary gods of the houseiiold ifieeou (J^'iuvsis .'il. II), .'in), consecrated one of Uls sous, who I>ecame his i>rlest—The assumption of the priestly ol Kce l)y any one out of the family of Aaron was a (lire<!t violation of the Divine law (Numbers .i. It); 16.17; Deuteronomy 21.5; Hel)rews 5.4). <>. every man tlid that which was rlijht In his own eyes—Ki'om want of a s(>ttled government, there was no one to call him to account. No punisliment followed any crime. 7. BethIchem-jndah—,So called in contradistinction to a town of the same niime in Zebulun (.loshua li). 15). of the family (i.e., tribe) of .Tudah—Men of the tribe of Levi miglit conni'ct themselves, as Aaron did (I'lxodus (1. 2:i\ by marriage with iinotlier tril)e; and tliis young Levite belonged to the tribe of .ludah, by his mother's side. Which accounts for Ills being in Betlilehem, not one of the Levitical cities. N. the man departed to sojourn where, he could tltid a place—A coinjietent provision being secured for overy member of the Leviti(tal order, Tlie.v are ready to seek, through means of the terapliim, the iiuorination that could only be lawfully applii'd for through the high priest's Uriin, and, being tlius eijually erroneous in their views and liabits as Micah, show the low slate of religion, and how much superstition prevailed lu all parts of the land. ?-10. the live men departed, and came to JLaish—or Leshem (Joshua II). 47), supposeii to have been peopled by a colony Of Ziiionians. The place was very secluded—the soil ridi in the abundance and variety of its produce, and the inhabitant.s, following the peaceful pursuits of agriculture, lived in tlieir fertile and sequestered valley, according to the Zidoiiian style of ease and security, happy among themselves, and maintaining little or no conimunication with the rest of the world. The discovery of tliis northern paradise seemed, to the delight of the Danite spies, an aeeoniplishmentof the priest's prediction, and they hastened back to inform their brethren in the south both of the value of their prize, and how easily it could be made their pri'V. 11. tliere went thence of the family of the Danites six hundred men—this was the collective number of the men wlio were equipped with arms to carry out this e-vpeditionary enterprise, without including tlie families and furnil lire of the emigrants (u. 21). Their Journey led them through the territory of Judah, and their (irst halting-place was "behind," that is, on the west of Kirjath-
Jearini, on a spot called afterwards "the camp of Dan." Prosecuting the northern route, they skirted the base of the Kphralmite hills; and on aiiproaching the neighliourliood of Micah's residence, tlie spies having given information llial aprivate sanctuary was ke|)t there, the priest of whii li had rendered them Important service when on their exiiloring expedition, it was unanimously agreed that both he and the lurniture of the estalillshment would be a valuable acquisition to their proi>osed settlement. A plan of spoliation was ininiediately formed. While tlie armed nirri stood sentinels at the gales, the live spies broke Into the cliapel, pillaged the Images and vestnients, and su('ceeded in bribing tlie priest also by a tempting
Ills wandering about showiid liiin to have been a person of a roving disposition or unsettled habits. In the course of Ills Journeying he came to the house of Micah, who, on learning what he was. engaged his permanent services. 10. Mlciih said unto him, Dwell with me, be unto me a father—A s|)|j itual fatlier, to coiidiict tlu; religious services of my establishment; he was to receive, in addition to his board, a salary of ten shekels of silver, equal to 2.')S. a y(!iir. a suit of apparel—Not only dress offer to transfer his services to their new colony. 'J'aking charge of tlie ephod, the teraphim, and the graven liiu\K«, for ordinary us(>, but veslineiits suitable for tlui discharge of his jirlestly functions, li. rillcah consecrated the 170
Of the LeviU and his Wife. JUDGES XIX. An Old Man EnUrlaim him al Gibeah, Accompanied by a servant, he arrived at the bouse of his father-in-law, who rejoiced to meet him, in the hope that a complete reconciliation would be brought about between his daughter and her husband. The Levite, yielding to tlie hospitable importunities of his father-in-law, prolonged his stay for days. 8. tarried (with reluctance) until afternoon lit., the decline of the day. People in the East, who take little or nothing to eat in the morning, do not breaklast till from 10 to 12 a.m., and tliis meal the hospitable relative had purposely protracted to so late a period as to afford an argument for urging a further stay. 9. the day draweth toward evening—//eftyrH', the pitching time of day. Travellers who set out at daybreak, usually halt about the middle of the afternoon tlie " he went in the midst of the people"—a central position assigned him in the march, perhaps for his personal security; but more probably in imitation of the place appointed for the priests and the ark, in the middle of the congregated tribes, on the marches through the wilderness Tliis theft presents a' curious medley of low morality and strong religious feeling. The Danites exemplified a deep-seated principle of our nature—that mankind have religious aft'ections, which must have an object on which tliese may be exercised, while they are often not very discriminating in the choice of the objects. In proportion to the slender influence religion wields over the heart, the greater is the importance attached to external rites ; and in tlie exact observance of these, the conscience first evening, to enjoy rest and refreshment. It was, then, too late a time to commence a journey. But duty, perhaps, obliged the Levite to indulge no further delay. 10. the man departed, and came over against .Tebus The note, " which is Jerusalem," must have been inserted by Ezra or some later hand. Jebus being still, though not entirely (ch. I. 8) in the possession of the old inhabitants, the Levite resisted the advice of his attendant to enter it, and determined rather to press forward to pass the night in Git)eah, which he knew was occupied by Israelites. The distance from Bethlehem to Jerusalem is about six miles. The event showed that it would have been better to have followed the advice of his attendant—to have trusted themselves among aliens, tluin among their own countrymen. 13. in Gibeah, or in Ramah—The first of these places was five miles northeast, the other from four to five north of Jerusalem. 13. he went in and sat Iiim down in a street of tlie city The towns of Palestine at this remote period could not, it seems, furnish any establishment in tlie shape of an inn or public lodging-house; and hence we conclude that the custom, which is still frequently witnessed in the cities of tlie East, w.as then not uncommon, tor travellers who were late in arriving, and who had no introduction to a private family, to spread their bedding in the streets, or wrapping themselves up in their cloaks, pass the night in the open air. In the Arab towns and villages, however, the shelck, or some other person, usu.iUy comes out and urgently invites the strangers to his house. This was done also In ancient Palestine (Genesis 18.4; 19. 2), and that the same hospitality was not shown in Gibeah, seems to have been owing to the bad character of the people. is fully satisfied, and seldom or never molested by reflections on tlie breach of minor morals. iiii-ZG. the men that were » the Houses near t j Micali's were gatliered together—the roblxMS of the chapel being soon detected, a hot pursuit was fortliwith commenced by Micah, at the head of a consideral)le Ijody of followers. The readiness with which they joined in the attempt to recover the stolen articles artbrds a presumption that the advantages of the chapel had been open to all in the neighbourhood ; and the importance wliich Micah, like Laljan, attached to his teraphim, is seen l)y tlie urgency with which he pursued the thieves, and the risk of bis life in attempting to procure their restoration. Finding' his ))arty, however, not a tnatch for the Danites, he thought it prudent to desist, well knowing the rule which was then prevalent in the land, that They should take who had the power, Aod tbc?8huu)d keep who could." Thky Win Laisti. 27-29. 'Z7. they came niito Lnish, . . smote the people, and burnt the city—"We are revolted by this inroad and massacre of a quiet and senure people. Nevertheless, if the original grant of Canaan to the Israelites gave them the warrant of a Divine commission and command for this enterprise, that sanctities all and legalizes all." [Chalmers.] This place seems to have been a dependency of Zidon, the distance of which, however, rendered it impossible to oljtain aid thence in the sudden emergency. 39. they built a city, and called
It Dan— It was in the northern extremity of the land,aud hence the origin of llie phrase, " from Dan to Beersheba."
30,31. They Set Up Idolatry. 30. The children of Dan set up the graven Image—Their distance secluded them from the rest of the Israelites, and doubtless this, which was their apology for not going to .Shiloh, was the cause of perpetuating Idolatry among tliem for many generations.
10-21, An Old Man Entertains him at Gibeah. 16. there came an old man from his work out of the field at even, which was also of Mount Ephraim—And perhaps his hospitality was quickened by learning the stranger's occupation, and that he was on his return to his duties at Shiloh. 19. there is no want of anything —In answering the kindly inquiries of the old man, the Levite deemed it right to state that he was under no necessity of being burdensome on any one, for he possessed
CHAPTER XIX.
Ver. 1-15. A Levite Going to Bethlehem to Fetch HIS Wife. 1. It came to pass In those days—The painfully interesting episode that follows, together with the Intestine commotion the report of It produced throughout the country, belongs to the same early period of anarchy and prevailing disorder, a certain Levite took a concnbinc—The priests under the Mosaic law enjoyed the privilege of marrying as well as other classes of the people. It was no disreputable connection this Levite had formed; for a nuptial engagement with a concubiue-wife (though, as wanting in some outward ceremonies, it was reckoned a secondary or Inferior relationship) possessed the true essence of marriage; it was not only lawful, but sanctioned by the example of many good men. 3. she went away from him unto Iter father's Iiouse—The cause of the separation assigned in our version rendered all that was required to relieve his wants. Oriental travellers alw.ays carry a stock of provisions with them; and knowing th.at even the khans or lodging-houses they may find on their w.ay atf'ord nothing beyond rest and shelter, they are careful to lay in a supply of food both for themselves and their beasts. Instead of hay, which is seldom met with, they used chopped straw, which, with a mixture of barley, beans, or such-like, forms the provender for cattle. The old man, however, in the warmth of a generous heart, refused to listen to any explanation, and bidding the Levite keep his stock for any emergency that might occur in the remainder of his journey, invited them to accept of the hospitalities of his house for the night. 20. only lodge not in tlie street As this is no rare or singular circumstance in the East, the probability is that the old man's earnest dissuasive from such a procedure arose from his acquaintance with the infamous practices of the place.
It unlawful for her husband to take hep back (Deuteronomy 24.4), and according to the uniform styleof sentiment and practice In the East, she would have been put to death, had she gone to her father's family. Other versions concur with Josephus, In representing the reason of the flight from her husband's house to be, that she was dlsgnsted with him, through frequent' brawls. 3. and l«er hnsband arose, and went after her to speak frieniUy to her— //pfcreui, "speak to her heart," in a kindly and afl Sectlonute manner, so as to rekindle her ull'ection.
2'2-28. The Gibeahites Ahu.se his Conoubtnk to Death. 23. certain sons of Belial beset the house— The narrative of the horrid outrage that was committed —of the proposal of the old man—the unfeeling, carelesSi
The Lerite Declares his Wrong. JUDGES XX. The Benjamites Smitten. and in many i-pspocts, inexplicable cotulu^-t of tlio Levite lowaniK liis wile, ilist-Iose a stale of molality lliat woiild have appeared iuerediblt,', did it not rest on llie testimony of the sacred liistoiiaii. Botli the one and the other ought lo iiove protected the female inmates of tlie house, even thouj;li at tlie expense of Uioir lives, or thrown thejnselves on God's providence. It sliould be noted, liowever, tliat the guilt of such a foul outrage is not fastened on tlie geneial population of Gibeah. ciivitled l»er Ijito twelve piiics—The want of a reguhxr government warranti'd an extraordinary step; and cert Jiinly no method could have lieen imagined more certain of rousing universal horror and indignation than this terrible smnmous of the Levite. attitude of resi.sta-ice they assuUKvl. 14-17. the eSiJlrtren of Uciijiiniin gtliereil tiitniselves out of tUe cities uuto Ciibe.aii—Allowing their valour to be ever so great, not hing but blind passion and unbending obstinacy could ha\e imptdled them to take,tlio Held against their brethren with such a disparity o'f numbers. 10. leiTt-licnded every one could sliiii" stones at an linir-l(read(!i, and not miss—The sling was one of the (>arliest weapons used in war. The Hebrew sling was probably similar to that of the Egyptian, consisting of a leather thong, broad in the middle, with a loop at one end, by which it was flriiily held with the hand; the other end terminated in a lash, which Vias let slip when the stone was thrown. Tlio.se skilled in the use of it, as the Benjamites were, could liit the mark with unerring certainty. A good sling could carry its full force to the distance of aX) yards.
CHAPTER XX.
18-28. The ISRAEHTKS Lose Forty TH0U.SAND. 18-38. tlie eliildren of Israel arose, and w ent icp to tlie liouse of God—This cousult.;it ion at .siiiloh was right. But they ought to have done it at the commencement of their proceedings. Instead of this, all their plans were formed, and never doubting, it would .seem, that the war was just and inevitable, the only subject of llieir inquiry related to the iirccedeucy of the tribes—a point wliich it is likely was discus.sed in the assembly. Had they asked counsel of God .sooner, their expedition would have been conducted on a dillerent piinciple—most probabljby reducing the number of lighting men, as in the case of Gideon's army. As it was, the vast amount of volunteers formed an excessive and unwieldy force, unfit for strenuous and uniled action against a small, compact, ;ind well-directed army. A panic ensuil, and the confederate tribes, in two successive engagements, sustained great losses. These repeated disasters (notwithstanding their attack on Beiijamiti had been divinely authorized) overwhelmed them with shame and sorrow. Led to reflection, they became sensilile of their guilt in not repressing their national
Ver. 1-7. The Levite, in a General Assembly, Declares his AV'rong. 1. all tlie coiigrcgalioji was gat Uei-ecl as oi»e mau—In consequence of the immense sensation the liorriel tragedy of Gibeah liad producetl, a national assembly was convened, at which " the chief of all the people" from all parts of tlie land, including tlie eastern tribes, appeared as delegates. Mizpclk—the place of convention (for there were other Mi/.pehs), was in a town situated on the coutines of Judah and Benjamin (Joshua 1.5. 3S; IS. 26). Assemblies were frequently held there afterwards (1 Samuel 7. U; 10. 17); and it was but a short distance from Shiloh. The plirase, " Unto the Lord," may be taken in its usual sense, as denoting consultation of the oracle. This circumstance, together with the convention being called "the assemljly of tlie peoiiUi of God," seems to indiciite, that amid the excited passions of the nation, those present felt the iirofound gravity of tlie occasion, and .tdopted the best means of maintaining a becoming deportment. 3. Now tlic cliildreii of IScnjankin lieard tlint tJic cliililreii of Israel w« r»' .some nji to Sllipeu—.Some suppose that Benjamin had been passeil over, tiie crime having been perpetrated within t'lic territory of that tribe; and that, as the concubine's corpse idolatries, as well as in loo [iroudly relying on their superior numbers, and tlie precipitate rashness of this expedition. Having humbled themselves by prayer and fasting, as well as observed the appointed metliod of expiating their sins, they were assured of ae<^eplance as v.'cU as of viclia.l been divided into twelve piece.s—two had been sent to Manasseh, one respectively to the western and eastern divisions. It is more probable that Benjamin had received a formal summons 11 lie the other trilies, but chosi> to treat tory. The presence and .services of riiinehas on this occasion help us to ascert.ain the chronology thus far, that the date of the occurrence must be fixed shortly after the death of Joshua. lt\\illi iridill'eri'iice, or haughty disdain. 4-7. ttte I.evite, tUe liiisband of tUe woman tUat was slain, answered and said—The injured liusliand gave a brief and unvarnislu d recital of the tragic outrage, from which it ajiiiears that force was used, which he could not resist. His testimony was doubtless corroborated by those of his servant
29-l.S. They Ukstuoy all ttik Bex,tamite.s, F.xrr.PT Six Hundred. !JV»-4S. Israel set Hers In wait round nbout Oilteali—A plan was formed of taking that city by St i-alageiu, siiuihir lo tliat employed in the capture of Ai. 15aal-<ft«iiar— a palm grove, where Baal was worshipped. The main army of the coufeilerate tribes w is drawn up ther(\ 33. out of tl»e meadows of tJil)enl» Ilvb., the anil tlie old lOpliraimite. There was no need of strong or highly-coloured description to work upon the feelings of the audi(!nce. The facts spoke for themselves, and produced one common sentiment of detestation and vengeance. cave.s of Gib(Mh. a hill—in which the ambuscades lay hid. 31. 'I'liere eame nj,-,aii»st (^llreiwk t«n titousaud cltosen men—this was a third division, diJIereiit both from tli(> ambuscade and the army, who were fighting at Baal-taniar. The general account stated In verse;!.) Is follov.ed by a detailed narrative of the battle, which is continued to the end of the chapter. 45. They turned and
8. Thioir Decrhk. 8. all tlie people arose as one man —The extraordinary unaiiiiriity tliat prevailed shows, that notwithstanding great disorders had broken out in many jiarts, the people were sound at the core; and remembering their natioiiid covenant with God, now felt the necessity of wiping out so foul a stain on their character as a peoph!. It was resolved that the inhabilants of Gibeah should be subjected to condign punisliment. But Uk; resolutions were conditional. For as the common law of nature and nations requires that an inquiry should he made, and satisfaction demaiuh'd, before committing an act of hostility or vengeance, messengers were deKpatclied through the whole territory of Benjamin, demanding the Immediate surrender or execution of the delii Kiuents. The request was Just and reasonable; and by relusiiig it tin? Benjamites virtually made themselvea a parly in llie (luarrol. It must not be sujiposed that the fled toward.sthe wilderness unto the rock of liimimon —Numbers of the fugitives found refuge in the e:ives of this rocky mountain, whicli is situated to the north-east of Beth-el. 8uch i>lac('s are stili sought as secure retreats
In times of danger; and until the method of blowing up rocks by gunpowder became known, a few men could in such caves sustain a siege Icir ninuths. 4G. all ivltieli feU tliat day of Eleiijamln were twenty at«d live tliousand men—On cftinparing this with verse •'>•>, it will be seen that the loss Is stat<'d here in round nnmbers, and l.s confined only to that of the third (hiy. W'e mutt conclude tliat 1000 had fallen during the t wo previous engugeiiients, In ord(>r to make the aggregate am<aiiil yiven (r. l.^i*. 48. the men of fsrael turned »{i<i!u upon the ehildren o( Uenjamlit, and sinole (tieiii witli the ede of the sword —This frightful vengejince. extending fixjm Gibeah to tho whole territory of llenjamln. was r'xecnted under tlie impetuous Imiiulse of liighly exi-iled passions. But doiiW,- peojile of this tribe weninsensible or inditl'erent to the atrocious character of t he crime that had been committed on tiieir soil. But their patriotism or their pride was o(1'. iidcd b,\' the h((stlle dcmrmslratlon of the other tribe.'?. The p'.issloiis wi-re inllam.'d on both sides; but certainly the i;. njiiiiilcN in-.nirred an awful responsiblllly by the
Naomi Reluming Home, EUTH I. Pxulh Accompanieg Ker, ishing its inhabitants for not joining the crusade against Benjamin; and tlius, with a view of repairing the consequences of one rash proceeding, they liurriedly ruslied to tlie perpetration of another, tliough a smaller tragedy. But it appears (v. 11) tliat, besides acting in fulfilment of their oath, the Israelites had tlie additional object by this raid of supplying wives to tlie Benjamite remnant. This shows the intemperate fury of the Israelites in the indiscriminate slauglitor of the women and ciiiidren. less the Israelites were only the agciits of inflicting the righteous retributions of Goil; ami the memory of this terrible crisis, which led almost to tlie extermination of a whole tribe, was conducive to tlie future good of the whole nation.
CHAPTER XXI.
"Ver. 1-15, The Peopi-e Bewaii. the Desoi-atiot of IsKAEI/. iJ. Tl«e people came to tlie Iioiise of God, . . . nnd lifted tip tlielr voices and wept—Tlie characteristic lti-21. The Eldeks Consult how to Find Wives fob THOSE THAT WERE IjEFT. 16. The elders of the congregation said, How sliall >ve do for wives for tltem that remain—Though tlie young women of Jabesh-gilead had been carefully spared, the supply was found inadequate, and some other expedient must be resorted to. 17. There must be an inlieritance for tl&em that are escaped of Benjamin—As they were the only riglitful owners of the territory, provision must be made for transmitting it to their legitimate heirs, and a new act of violence was meditated (v. 19); tlie opportunity for which was afforded by the approacdiing festival—a feast generally supposed to be the feast of taliernacles. This, like the other annual feasts, was held in Shiloh, and its celebration was attended witli more social liilarityand holiday rejoicings than tlie rest. 19. On tlie cast side of tlie highway that goeth up from Bethel to Shechem—Tlie exact site of the place was described evidently for the direction of the Benjamites. 31. daughters of Sliiloh come out to dance in dances—The dance was anciently a part of the religious observance ; and it was done on festive occasions, as it is flclcleness of tlie Israelites was not long in laeing displayed ; for scarcely liad tliey cooled from the flei'ceness of their sanguinary vengeance, tlian they began to relent and rushed to the opposite extreme of self-accusation and grief at the desolation wliich their impetuous zeal had produced. Their victory saddened and humbled them. Their feelings on tlie occasion were expressed by a public and solemn service of expiation at the house of God. And yet this extraordi nary observance, though it cniihled them to find vent for their painful emotions, did not atrbrd them full relief, for they were fettered by tlie obligation of a religious vow, heightened l)y the addition of a solemn anatliema on every violator of tlie oath. There is no previous record of tliisoatli; but tlie purport of it was, that they would treat tlie perpetrators of this Gibeah atrocity in the same way as the Canaanites, wlio were doomed to destruction ; and the entering into this solemn league was of a piece with the rest of tlieir inconsiderate conduct in this whole affair. 0. tliei-e is oite tribe cut olT from Israel tliU day i.e., in danger of becoming extinct; for, as It appears from v. 7, they had massacred all tlie women and children of Benjamin, and 6U0 men alone survived OJ the whole tribe. Tlie prospect of such a blanlt in the cata.- logue of the twelve tribes, such a gap in tlie national arrangements, was too painful to contemplate, and immediate measures must be taken to prevent tliis great catastrophe. 8. there came none to the camp from Jabeshgllead to tlie assembly—This city lay within the territory of eastern Manasseh, about fifteen miles east of the Jordan, and was, according to Josephus, the capital of Gilead. The ban which the assembled tribes liad pronounced at still in tlie East, not in town, but in the open air, in some adjoining field, tlie women being by themselves. The young women being alone indulging tlieir liglit and buoyant spirits, and appreliensive of no danger, facilitated the execution of the scheme of seizing them, wliicii closely resembles tlie Sabine rape in Roman history. The elders undertook to reconcile the families to the forced abduction of their daughters. And tlius the expression of their public sanction to this deed of violence aflbided a new evidence of the evils and difficulties Into which the unhappy precipitancy of the Israelites in tliis crisisjiad involved tliem.
Mizpeh seemed to impose on them the necessity of pun-
THE BOOK OF EUTH. CHAPTER I. aged widow, longing to enjoy the privileges of Israel, resolved to return to her native land as soon as slie was assured that the famine had ceased, and made the necessary arrangements with her daughters-in-law. 8. Naomi said unto her two daugliters-in-law. Go, return each to her mother's house—In Eastern countries women occupy apartments separate from those of men, and daughters are most frequently in those of tlieir mother. The Lord deal kindly with yon, as ye have dealt with the dead —i. e., with my sons, your husbands, %vliile they lived. 9. the Lord grant that ye may tiitd rest—enjoj' a life of Ver. 1-5. Elimelech, iriven by Fajiine into Moab, Dies there, l. in the days when the judges ruled The beautiful and interesting story which tliis book relates, belongs to the early times of the judges. The precise date cannot be ascertained. 3. Ellmelech—signifies "My God is king." Naomi-fair or pleasant; and their two sons, Mahlon and Chi lion, arc supposed to be tliesame as Joash and Sariiph (1 Chronicles 4. 22j. Ephrathites— The ancient name of Bethlehem was Ephratli (Oenesis35.
19; 48.7), which was continued after tlie occupation of the land by the Hebrews, even down to tjic time of tlie prophet Mlcah (Mlcah 5. 2). ncthlehem-Judah—so called to distinguish It from a town of the same name in Zebulun. The family, compelled to emigrate ti Moab through pressure of a famine, settled for several years In that country; and after the death of tlieir father, the two sons married Moablte women. This wa-s a violation of the Mosaic law (Deuteronomy 7.3; 2:1.3; Ezra it. 2; Ncheiniah 18. 2.f), and Jewish writers say that the early deaths of both the young men were Divine Judgments Inflicted ou them for those unlawful connections. tranqui-llity, undisturbed by the cares, iiicumliraiices, and vexatious troubles to which a state of widowhood is peculiarly exposed. Then she kissed them—the Oriental manner when friendsare parting. 11. arc there yet any more sons in my womb, that they may be yemr husbands 1—This alludes to the ancient custom (Genesis 38.
2(i) afterwards expressly sanctioned by the law of Moses (Deuteronomy 25.5), whicli required a younger son to marry the widow of liis deceased brother. l;-J, 13. Turn again, my daughters, go your ways— Tluit Naomi should dissuade her daughters-in-law so strongly from accompanying her to tlie land of Israel may appear strange. But It wsus the wisest and most jiruiU nt course
6-18. Naomi, Retuknino Hosie, Rtn'ii Accompanies Her. 0, 7. Then she arose wltli her daii;;<v<ers-in-law, ttint she might return from the coiuitt y of Aloab—The for her to adopt; first, because they might be influenced by hopes which could not be realized ; second, because
Ruth Gleans in the Fidd of Boaz, EUTH II, III. vcho Acknowledges her her own wants, she had some (i>. IS) In reserve for her mother-in-law. 16. let fall also some of the handful* on purpose for her—Tlie gleaners in the East glean with much success ; for a great quantity of corn is scattered iu the reaping, as well as in their manner of carrying it. One may judge, then, of the large quanlily which Ruth would gather in consequence of the liberal orders given to tlie servants. These extraordinary marks of favour were not only given from a kindly disposition, but from regard to her good character and devoted attachment to her venerable relative. 17. and beat out that she had gleaned When the quantity of grain was small, it was beat out by means of a stick, an epliah—supposed to contain about a bushel. 30. the man is one of our next kinsmen Heb., " one of our redeemers"^—on whom it devolves to protect us, to purchase our lands, and marry you, therelict of his next kinsman. She said, "one of them," not that there were many in the same close relationship, but that he was a very near kinsman, one other indiviuual only having the precedence. 31. all my harvest—both barley and wheat harvests. The latter was at the end of May or the beginning of June. 33. Naomi su Id unto Kuth, It Is good tliHt thou go out w ith his maidens—a prudent recommendation to Kutli to accept thegenerous invitation of Boaz, lest, if she were seen straying into other fields, she migiil not only run the risk of rude Irealmeut, but displease him by seeming indifl'erent to his kiiul liberality. Moreover, the observant mind of the old matron had already discerned, in all Boaz's attentions to Ruth, the germs of a stronger ulfection, which she wished to inci'ease. they might be led, under temporary excitement, to take a Btep tliey miglit afterwards regret; and, tliird, because the sincerity anil strength of their conversion to tlie true religion, wliicli slie liad taught tliein, would be tliorouglily tested. 13. tlie hand of tUe Lord is gone out agulnst me— I. e., 1 am not only not in a condition to provide you witli oilier hcsbands, but so reduced in circumstances that I cannot think of your being subjected to privations with me. The arguments of Naomi prevailed with Orpah, who returned to her people and her gods. But Kuth clave unto her; and evenin the pages of Sterne, that great master of pathos, there is nothing which so calls forth the sensibilities of the reader as the simple eflusion he has borrowed from Scripture— of Ruth to her mother-iu-law. [Chalmers.]
19-22. They Come to Bethlehem. 19-23. all the city -was moved about them—The present condition of Naomi—a forlorn and desolate widow, presented so painful a contrast to the floui-ishing state of prosperity and domestic bliss in which she had been at her departure, in the begiiiuing of barley hai-vest—corresponding to the end of our March.
CHAPTER II.
Ver. 1-.3. Rttth Gleans in the I-'ield of Boaz. 3. Kuth eaid unto Naomi, Let me uow go to the ticld to glean —Tlie riglit of gleaning was conferred by a positive law on the widow, the poor, and the stranger (see on Leviticus
19. 9, 10; tteuteronomy 24. 19, 21). But liberty toglean behind the reapers was not a right that could be claimed ; it was a privilege granted or refused according to the good-will or favour of the owner. 3. her hap was to liglit on a part of tlic Aeld belonging iiitto lioaz—Fiekls in Palestine being unenclosed, the phrase signilies that portion of the open ground which lay within the land-ii'.arks of Boaz.
CHAPTER III.
Ver. 1-13. By Naomi's Instrcctions, Ruth Lies at Boaz's Feet, who Acknowledges the Duty of a Kinsman. 3. he w-lnnoweth barley to-night in the tlireshing-floor—The winnowing process is performed by tin-owing up the grain, after being troildeii dowii, against the wind with a shovel. The threshing -Iloor, which was commonly on the harvest-field, was carefully leveled with a large cyliiidric roller, and consolidated with chalk, that weeds might not spring up, and that it might not cho)) with drought. The farmer usually remained all night in harvest-time on the threshing-floor not only for the protection of his valuable grain, but for the winnowing. That operation was jierforined in the evening to catch the breezes which blow after the close of a hot da.v, and which continue for the most part of the night. Tills duly at so important a season the master undertakes himself; and, accordingly, in the siinplicily of ancient manners, Boaz, a person of considerable wealth and high rank, laid himself down to sleep on the barn floor, at the end of the heap of barley he had been winnowing. 4. go In, and uncover his feet, and lay thea down—.Singular as these directions may appear to us. tlu'ie was no iniproiiriety in them, according to the simplicity of rural manners In Bethlehem. In ordinary circumstances these would have seemed indecorous to the world, Ixil in the ease of Kuth, it was a method, tloubtlcss coiilbrmable to prevailing usage, of reminding Boazof tlie duty which devolved on him as the kinsman of her deceased husbaiul. Boaz probably slept upon a mat or skin; Ruth lay crosswise at his feet—a position In wlileli
He Takes Knowledge of Hek, and shows Her Favotr. 4. lioaz came from liethlehem, and saiil unto the reapers, Tlie Lord be tvitlt yon—This pious salutation between the master and his labourers strongly indicates the state of religious feeling among the rural population o# Israel at that time, as well as tlie artless, happy, and unsuspecting simplicity wl'.icli charaeterized tlie manners of the people. The same patriarelial style of Bpeaking is still preserved in the Kast. 5. his servant tikat was set over tlie reapers—an overseer whose special duty wa.s to superintend the operations in the Held, to supply provision to the reapers, and pay them for their labour in the evening. 7. she said, Let me glean, and gather after the reapers among the slienvev— Various modes of reaping are practise;! in the Kast. Where the crop is thin and short, it is jilucked up by the roots. In other states it is cut with the sickle. Whether reaped in the one way or the other, the grain Is cast into sheaves loosely thrown together, to be subjected to the process of threshing, wliich takes place, for the most iiart, ininiediately after the reaping. Field labours were In giiii early In the morning—before the day became opjiressi vely bol. she hath tarried a little in tlic house— t. e., the held tent, erected for the occasional rest and reficsliineiu ol tlie labourers. 8, U. Boaz said unto Kuth, Abide fast by my maidens—The reaping was performed by women, while the a.SHorlment of sheaves was tint duly of luen-sei vanls. The same division of harvest labour obtains in .Syria
Btill. Boaz not only granted to Kuth the full privilege ol gleaning after Ills reapers, but provided for her iiersonal comfort, go unto the vessel, and drink of thai which the young meii have drawn—gleaiU'is wi'le Miuieiimes allowed, by kind and charitable masters, to partake of t lie refreshments provided for the reapers. The vessils all tided to were skin bottles, lillcd with water—mid tlu bread was Boaked in vinegar (v. 11) ; a kind of poor, weak wine, sonietlmes mingled with a Utile olive oil—very coolin^^, as would be re(]ulred in harvest-lliiK This giaii iul leleetlonisslill used In the harvesl-lleld. 11. he leni iied li« r parched corn, atid she did eat, and was sujced, and left—some of the new grain, roasted on the spot, and lit for use alter being rubbed In the hands—a lavourite viand In the Kast. He gave her so much. Unit alti'r sat isfying 174
Kastern servants frequently sleep In the same chamber or tent with their master; and if they want a covering, custom allows them that beiiedt from part of the covering on their master's bed. Kesting.as the Orientals do at night, in t he sameclothes they wear during the d.-iy, there was no indelicacy In a stranger, or even a woman luittiiig the exlreinity of tills cover over her. 9. I am Kuth thine liaiidmal<l$ sprcail therefore thy skirt over thine liauflmalil, ff>r litou art a near klusman—Sh(< had already drawn i)ail of the mantle over her; and she asked him now to do it, tluit I hi! act might become his own. To spread a skirt ovi-r one is, In the lOiist, a symbolical action denoting protection. To this day Iti many parts of the Kast, to sny of any one that he put Ills skirt over a woman. Is synonymous with saying that he mar-
Of F.lkanah and his Two Wives. 1 SAMUEL L He gnf.<s (o Worship in Shiloh. r.ed her; and at all the marriages of the modern Jews and Hindoos, one part of the ceremony is for the brideor, secondly, from Its having to be subd.vided amongst his other children, wliich he had proljably l)y a previous marriage. Tills right, tlierefore, was renounced and assigned in favour of Boaz, in the way of wliose marriage gi ooin to put a sillten or cotton cloak around his bride.
Brin tUe veil tliat tliou Uast upon thee, and hold II—Eastern veils are large sheets—those of ladies being witli Ruth the only existing obstacle was now removed. 7, 8. a man plucked off his shoe—Where tlie kinsman refused to perform his duty to the family of iiis deceased relation, his widow was directed to pull oft' tlie shoe with some attendant circumstances of contemptuous disdain. But, as in this case, there was no refusal, tl>e usual ignominy was spared, and the plucking off the shoe, the only ceremony observed, as a pledge of the transaction being completed. of red silli; but the poorer or common class of women wear them of blue, or blue and white striped linen or cotton. Tliey are wrapped round the head, so as to conceal the whole face except one eye. 17. six measures of barley HcO., six sealls; a seah contained about two gallons and a lialf, six of which must have been ratlier a heavy load for a woman.
CHAPTER IV.
9-12. He Marries Ruth. 9. Boaz said unto the elders. Ye are witnesses this day that I hn-v c Itought all that was Chllion's and Malilon's, of t!ie liaiid of IVaomi—Although the widow of Cliilion was still living, no regard was paid to her in tlie disposal of licr liusliand's property. From her remaining in Moab, slie was considered to have either been married again, or to have renounced all right to an inheritance with tlie fauiilj' of Elimelech. 10. Ruth the Moabitess have I purcimsed to be my wife—This connection Boaz not only might form, since Ruth had embraced the true religion, but he was under a legal necessity of forming it. 11. all the people aii the elders said, We are witnesses—A multitude, doubtless from curiosity or interest, were present on the occasion. There was no signing of deeds ; yet was the transfer made, and complete security given, by the public manner in which the whole matter was carried on and concluded, the Lord make the woiti.tn that is come into thine house like Rachel and Leah—Tliis was the usual bridal benediction. 13. let thy Iiiouse be like the house of Pharez i. e., as honouraljle and numerous as his. He was the ancestor of the Bethlehem people, and his family one of the five from which the tribe of Judali sprang.
Ver. 1-5. BoAZ Calls ikto Judgment the Next Kinssi AN. 1. Then ivent Boas «p to the gate of the city— roofed building, unenclosed by walls; the place where, in ancient times, and in many Eastern towns still, all business transactions are made, and where, therefore, the kinsman was most likely to be found. No preliminaries were necessary in summoning one before the public assemblage; no writings, and no delay were required. In a short conversation the matter was stated and arranged—probably in the morning as people went out, or at noon when they returned from the field. 3. lie took ten men of the elders of the city—As witnesses. In ordinary circumstances, two or three were sufficient to attest a bargain; but in cases of importance, such as matrimony, divorce, conveyancing of property, it was the Jewish practice to have ten (1 Kings 21. 8). 3. Naomi selleth a parcel of land i. e., entertains the idea of selling. In her ei reumstances she was at liberty to part with it (Leviticus 25. 2.5). Both Naomi and Ruth had an interest in the land during their lives; but Naomi alone was mentioned, not only because she directed all the negotiations, but because tlie introduction of Ruth's name would awaken a suspicion of the necessity of marrying her, before the first proposition was answered. 4. there is none to redeem it hesides thee ; and I am after thee (See on Deuteronomy 25. .5-10.) The redemption of the land of course involved a marriage with Ruth, the widow of the former owner.
13-18. She Bears Obed. 17. Obed—means "servant."' 18-33. these are the generations of Pharez i. e., his descendants. This appendix shows that the sjiecial oliject contemplated by the inspired author of this little iiook. was to preserve the memory of an intereslim; domestic episode, and to trace the genealogy of David. Tlicic was an interval of 380 years between Salmon and David. It
6-8. He Refuseth the Redemption. 6. The kinsman said, I cniinot redeem it, lest I mar mine oivn Inheritance — This consequence would follow, either, Is evident that whole generations are omitted; the leading personages only are named, and grandfathers are saiil, in Scripture language, to beget their grand-children, v/ithout specifying the intermediate links. first, from his having a son by Ruth, who, though heir to the property, would not bear his name; his name would be extinguished in that of her former husband
THE FIE ST BOOK OF SAMUEL,
otherwise called THE FIRST BOOK OF THE KINGS.
CHAPTER I. the residence of prophets who we. e vratchmen. (Ezekiel
3. 17.) Though a native of Ephratha or Eethlehem-judah (Ruth 1.2), Elkanah was a Levite (1 Chronicles 6. 3.!, 3Jl; and though of this order, and a good man, practised polygamy, which though contrary to the original law, seems to have been prevalent among the Hebrews in tliose days, when there was no king in Israel, and every man did wliat seemed right in his own eyes. 3. this man went up out of his city yearly to worship in Shiloh—In that place was tlie "earth's one sanctuary," and thither he repaired at tlie three solemn feasts, accompanied by liis family at one of them—probably the passover. Although a Levite, he could not personally offer a sacrifice—tliat was exclusively the office of the priests ; and his piety in maintaining a regular attendance on the Divine ordinances is the more worthy of n6tlce, that the character of Ver. 1-8. Of Elkanah and his Two Wives. 1. a certain man of Ramathaim-zophim—The first word being In the dual numl)er, signifies the double city—tlie old and new town of Haniah (i'. 19). There were five cities of this name, all on higli ground. Tliis city had the addition of Zopliim attaclied to it, because it was founded by Zuph, "an Epliratliite," that is a native of Ephratha. Bethlehem, and tlie expression of Ramathaim-zopliim must, therefore, lie understood as Ramah in the land of Zuph, In the hill country of Epliratha. Others, considering "Mount Eiihraim" as pointing to the locality in Joseph's territory, regard "Zophim" not as a proper but a common noun, signifying watch-towers, or watchmen, with reference eitlier tc the lieiglit of its situation, or Its being Hannah's Prayer and Thanks. 1 SAMUEL II. Samud'a Ministry. seven i. e., many children. G. he brlngeth down to the grave, and bringethniJ i. e., he reduces to the lowest state of degradation and misery, and restores to prosthe two pi'iests who administered them was notoriouslybad. But doubtless he believed, and acted on the belief, that the ordinances were " efl'ectual means of salvation, not from any virtue in them, or In those who administered them, but from the grace of God being communicated through them." 4. when Elltanah offered, Ue gave to Peufiiitali, &c. ... iiortloiis—The perity and happiness. 8. inherit the throne of glory i. e-., possesses seat.s of honour, he ralsethup the poor out of the dust, and llfteth the beggar fi'om the dunghill —The dunghill, a pile of horse, cow, or camel olial, hi aped up to dry in the sun, and serve as fuel, was, and is, one of the common haunts of the poorest mendicants ; and the change that had been made in the social position of Hannah, appeared to her grateful heart as auspicious and as great as the elevation of a poor despised beggar to the highest and most dignified rank. 10. the Lord shall judge the ends of tlie earth . . . exalt the horn of his anointed—Tills is the first place in Scripture where the word "anointed," or Messiah, occurs; and as there waa no king in Israel at the time, it seems the best interpretation to refer it to Christ. There is, indeed, a remarkable resemblance between the song of Hannah and that of Mary. (Luke 1. 46.) 11. the child did minister unto the Lord before Eli the priest—He must have been engaged in some occupation suited to his tender age, as in playing upon the cj'mbals, or other instruments of music; in lighting the lamps, or similar easy and interesting services. oflferer received back the greater part of the peace offerings, which Ue and his family or friends were accustomed to eat at a social feast before the Lord. (See on Leviticus 3. 7 ; Deuteronomy 12. 12.) It was out of these consecrated viands Elkanahgave portions to all '.'1 ? members of his family; but " unto Hannah he gave a ^ iTthy portion;" i.e., a larger choice, according to .. ) Eastern fashion of showing regard to beloved or ijguished guests. (See on ch. 9. 23, 24; also Genesis 43, vJ.) 6. her adversary provoked lier sore—The conduct C:"?eninnah was most unbecoming. But domestic broils in the houses of polygamisls are of frequent occurrence, and the most fruitful cause of them has always been jealousy of the husband's superior affection, as in this case of Hannah.
9-18. Hannah's Prayer. 9-11. she prayed, and vowed a vow—Here is a specimen of the intense desire that reigned in the bosoms of the Hebrew women for children. This was the burden of Hannah's prayer; and the strong preference she expressed foramalechild yiginated in her purpose of dedicating him to the tabernacle service. The circumstance of his birth bound him to this; but his residence within the precincts of the sanctuary would have to commence at an earlier age than usual, in consequence of the Nazarite vow. 13-18. Ell marked her mouth—The suspicion of the aged priest seems to indicate that the vice of intemperance was neither uncommon nor confined to one sex in those times of disorder. This mistaken impression was immediately removed, and, in the words, "God grant," or rather, "will grant," was followed by an invocation wliich, as Hannah regarded
12-17. The Sin of Eli's Sons. 13. Now the sons of Eli were sons of Belial—Not only careless and irreligions, but men loose in their actions, and vicious and scandalous in their habits. Though professionally engaged in sacred duties, they were not only strangers to the power of religion in the heart, but they had thrown ofl' its restraints, and even ran, as is often done in similar cases by the sons of eminent ministers, to the opposite extreme of reckless and open profligacy. 13. the priest's custom with the people—When persons wished to present a sacrifice of peace-offering on the altar, the ollering was brouglit in the first instance to the priest, and as the Lord's part was burnt, the parts appropriated respectively to the priests and otferers were to be sodden. But Eli's sons, unsatisfied witli the breast and shoulder, which were the perquisites appointed to them by the Divine law (Exodus 29.27; Leviticus 7. 31,32), not only claimed part of the oflerer's share, but rapaciously seized them previous to the sacred ceremony of heaving or waving ^seo on Leviticus 7. 34); and moreover committed the additional injustice of ta.'kingup with their fork those portions which they preferred, whilst raw, in order to their being roasted. Pious people were revolted by such rapacious and profane encroachments on the dues of the altar, as well as what should have gone to constitute tlx; family and social feast of tiie oflerer. The truth is, the priests having become haughty, and unwilling in many instances it in the light of a prophecy pointing to tlie accomplishment of her earnest desire, dispelled her sadness, and filled her with confident hope. The character and services of the expected child were sutticiently important to make his birtli a tit subject for prophecy.
20. Samuel, Bokn. SO. called his name Samuel Doubtless with her husband's consent. The names of children were given sometimes by the fathers, and sometimes by the mothers (see on Genesis 4.1,26; 5.29; 19.37;
21. 3) ; and among the early Hebi-cws, were commonly compound names, one part including the name of God. iil. the r<inii Elkanah . . . went up to offer . . . htsvow—Tlie solemn expression of his concurrence in Hannah's vow was necessary to make it obligatory. (See on Numbers 30.) !JiJ. But Ilauiiah went not up—Men only were obliged to attend the solemn feasts. (Exodus 23. 17.) But Hannah, like other pious women, was in the habit of going, only she deemed it more prudent and becoming to defer her next journey till her son's age would enable her to fulfil her vow. 34:. three bullocks—jSepi., renders it "a bullock of three years old; " which is, probably, the true rendering. to accept Invitations to those feasts, presents of meat were sent to them; and this, though done In courtesy at first, being. In course of time, established into a right, gave rise to all the rapacious keenness of Eli's sons.
18-20. Samuel's Ministry. 18. But Samuel ministered before the Loixl, being a child-This notice of ills early services in the outer courts of tho tabernacle, wtia made to pave the way for the remarkable propliecy regarding the high priest's fahiily. girded with a linen ephod—A small shoulder-garment or apron, used in llie sacred .service by the inferior priests and lAWites; sometimes also by Judges or eminent persons, and hence allowed to Samuel, who, though not a Levite, was devoled to God from his birth. 19. his mother made hiiii « little coat, and brought It to l>liu from year to year— .\ ware that he could not yet render any useful service to the tabernacle, slio undertook the expense of supplying him with wearing apparel. All weaving stull's, manulaclure of cloth, and maklngof suits were anciently tlie eiiiploym(>nt of women. 30. Ell bles Hcd Elkanah and IiIh wife —This blessing, like that whiili ho had formerly pronounced, hail a inopliellc virlu(>; which, ere long, nppeareil In the Incieiuse of llamiali's family {v. 21), and (ho growing qualifications of Sanuiel for the service of the sanctuary. 33. tho women that aHsembled at the door of the tabernacle—Thl6 was an institution of holy womt u
Chapter ii.
Ver. 1-11. Hannah's SoNo in Thankfulness to God.
1. Hannah prayed, and said—Praise and prayer are Inseparably conjoined in Scripture. (C'olossians 4. 2; 1 Timothy 2. 1.) Tills beautiful song was her trilnito of thanks for the Divine goodness In answering her petition, mine horn Is exalted In the Lord—Allusion Is lu're made (o a peculiarity in tiio dress of Eastern I'emiiles aliout Lebanon, which seems to have obtained anciently among the Israelite women, that of wearing a tin or silver horn, on the forehead, on which tlieir veil Is suspended. Wives, who have no clilldren, wear it projecting In an ol)lique direction, wlille those who becoine mothers lordiwith raise It a few inclies higher, inclining towards I lie i>crpendhailar, and by tills sllglit but ol>servable cliange In their head-dress, make known, wheriivcr ( hey go, I he maternal chariicter which tliey now bear. 5. they that were famngry cea Mcd i.e., to hunger, the barren hath biiiu
The Lord Appears to Samuel. , 1 SAMUEL III, IV. Israel Overcome hy the PhilUlines. of a strictly ascetic order, who had relinquished worldlygive a reverential attention to the message. The burden of it was an extraordinary premonition of the judgment* that impended over Eli's house; and the aged priest, having drawn the painful secret from the simple cliild, exclaimed, "It is tlie Lord; let him do wliat seenieth to him good." Such is the spirit of meek and Unmui ii»uring submission in wliich we ouglit to receive tlie dispensations of God, however severe and afflictive. But, in order to form a right estimate of Eli's language and conduct on this occasion, we must consider the overwtielming accumulation of judgments denoun(;ed against his person, his sons, his descendants—his aJtar, and nation. With such a threatening prospect before liim, his piety and meekness wei'e wonderful. In his personal character he seems to have been a good man, but his relative s conduct was flagrantly bad; and though his misfortunes claim our sympathy, it is impossible to approve or defend the weak and unfaithful course which, in the retributive cares and devoted themselves to the Lord ; an institution which continued dowu to the time of Christ (Luke 2.37).
Uli was, on the whole, a good man, but unhappy in the moral and religious training of his family. He erred on the side of parental indulgence, and though he reprimanded them (see on Deuteronomy 21. 18-21), yet, from fear or indolence, shrunk from laying on them the re-
Btraints, or subjecting them to the disciidine their gross delinquencies calledfor. lu his judicial capacity, he winked at their flagrant acts of mal-administration, and sullered them to make reckless encroachments on the constitution, by which the most serious injuries were inflicted botli on the rights of the people and the laws of Goil. !J.5. lUey lifivrkciied not unto tlie voice of tlieir fatiier, because (it should be therefore) tlie Lord wovild slay them—It was not God's preordination, but their own wilful and impenitent disobedience which was the cause of their destruction. justice of God, brought these adversities upon him, 27-85. A Tkoi'iiecy against Eli's House. !?7. tliere came a man of God unto Eli, saying . . . there shall not be an old man in thine house—So mucli importance has always, in the Kast, been attached to old age, that it would be felt to be a great calamity, and sensibly lower the respectability of any family wliich could boast of few or no old men. The prediction of this prophet was fully confirmed by the afflictions, degradation, poverty, and many untimely deaths with which tlie house of Eli was visited after its announcement (see on ch. 4. 11; 14.3; 22.
CHAPTER IV.
"Ver. I-U. Israel Overcome by the Philistines. 1. the word of Samuel came to all Israel—The character of Samuel as a prophet was now fully established. The wantof an "open vision" was supplied byhim.for "none of his words were let fall to the ground " (ch. 3. 19) ; and to his residence in Shiloh all the people of Israel repaired to consult him as an oracle, who, as the medium of receiving the Divine command, or by his gift of a prophet, could Inform them what was the mind of God. It is not improbable that the rising influence of the young prophet had alarmed the jealous fears of the Philistines, who, having kept the Israelites in some degree of subjection ever since the death of Samson, were determined, by farther crushing, to prevent the possibility of their beii.g trained by the counsels, and under the leadership of Samuel, to reassert their national independence. At all events, the Philistines were the aggressors (v. 2). But, on the other hand, the Israelites were rash and inconsiderate In rushing to the field without obtaining the sanction of Samuel as to the war, or having consulted him as to.the subsequent measures they took. Israel went out ntniiist the Philistines to battle i. e., to resist this new incursion. — Aphek . . . Eben-ezer—Aphek, which means " strength," is a name applied to any fort or fastness. There were several Apheks in Palestine ; but the mentionof Eben-ezer determines this " Apliek " to be in the south, among the mountains of Judah, near the western entrance of the pass of Beth-horon, and consequently on the borders of the Philistine territory. The first encounter at Aphek being unsuccessful, the Israelites determined to renew the engagement in better circumstances. 3-9; Let us fetch the ark of the covenant of the Loril out of Shiloh unto ns—Strange that they were so blind to the real cause of the disaster, and that they did not discern, in the great and general corruption of religion and morals (ch. 2. and 7. 3 ; Psalm 78.58), the reason why the presence and aid of God were not extended to them. Their 18-'23; 1 Kings 2.27). 31. I will cut olT thine arm, and the arm of thy fatlier's house—By the withdrawal of the high priesthood from Eleazar, the elder of Aaron's two sons, after Nadab and Abihu were destroyed, that dignity had been conferred on the family of Ithamar, to which Eli belonged, and naw that his descendants had forfeited the honour, it was to be taken from them and restored to the elder branch. 33. tliou shalt see an enemy In my habitation—A successful rival for the office of high priest shall rise out of another family (2 Samuel 15. 35; 1 Chronicles 24. 3; 29. 22). But the marginal reading, "thou shalt see the affliction of tlie tabernacle," seems to be a preferable translation.
CHAPTER III.
Ver. 1-10. The Lord Appears to Samuel in a Vision. t. the child Samuel ministered unto the Lord before Eat—His ministry consisted, of course, of such duties in or about tlie sanctuary as were suited to his age, which is supposed now to have been about twelve years. Whether the ol Qce had been specially assigned him, or it arose from (he Interest Inspired by the story of his birth, Eli kept him as his immediate attendant; and he resided not in the sanctuary, but in one of the tents or apartments around It, assigned for the accommodation of the priests and Levltes, his being near to that of the high priest's, the %vord of the Lord was precious in tliose days—it was very rarely known to the Israelites ; and in point of fact only two prophets are mentioned as having appeared during the whole administration of the Judges (Judges first measure for restoring the national spirit and energy ought to have been a complete reformation—a universal return to purity of worship and manners. But, instead of cherishing a spirit of deep humiliation and sincere repentance—instead of resolving on the abolition of existing abuses, and the re-establishing of tTie pure faith, they adopted what appeared an easier and speedier course they put their trust In ceremonial observances, and doubted not but that the introduction of the ark into th»
4.4; 6.8). there was no open vision — no publicly recognized prophet whom the people could consult, and from wliom they might learn the will of God. There must have been certain indubitable evidences by which a communication from heaven could be distinguished. Eli knew them, for he may have received' them, though not so frequently as is implied in the klea of an "open vision." 3. ere tike lamp of God went out In the temple of the Lord—The "temple" seems to have become the established designation of the tabernacle, and the time indlrated was towards tlie morning twilight, as the lamps were extinguished at sunrise 'see on Levltli us ff. 12, 13). 5. he ran unto Eli, and said, Here am I, for tlion calledst me—It is evident that his sleeping chamber was close to that of the aged high priest, and that he was accustomed to be called during the night. The three successive calls addreaseil to the boy convinced Ell of the Divine character of llie speaker, and he therefore exhorted the child to battle-field would ensure their victory. In recommending this extraordinary stop, the elders might recollect the confidence it imparted to their ancestors (Numbers 10. ;?5;
14. 44), as well as what had been done at Jericho. But it is more probable that they were influenced by the heatlien Ish Ideas of their Idolatrous neighbours, who carried tlieir Idol Dagon, or his sacred symbols, to their wars, believing that the power of their divinities was inseparjvbly associated with, or residing in, their images. In sliort, the shout raised in the Hebrew camp, on the arrival of th«
The Death of Eli. 1 SAMUEL V, VI. The rhilislincs Said Haclc iht Aih. ark, inilioated very plainly the prevalpnee amongst the Israelites at this time, of a belief in national deities whose influence was local, and whose interest was especially exerted in behalf of the people who adored tliein. The joy of the Israelites was an emotion springin;; out of ing piles, hiemorrhoids (Psalm 78. Gfi), in a very aggras'ated form. As the heathens generally regarded diseases a i*ei tiiig the secret parts of the body as punishments from the gods for trespasses committed against themselves, llie Ashdodites would be the more ready to look upon the prevailing epidemic as denionsti aling the anger of Gott, already siiown against their idol. 7. the ai-k of C.oU shall' not abide with us—It was removed successivelj" to several of the large towns of the country, but 1 he .same pestilence broke out In every place, and raged so fiercely and fatally that the authorities were forced to send tlie ark back into tlie laud of Israel. 11. they sent— t. f., the magistrates of Ekron. 13. the cry of the city went up to heaven—The disease is attended witii acute pain, and the same superstitious sentiments as the corresponding •lismay of tlieir enemies ; and to afford them a couvincinf;, tlioiigh painful proof of their error, was the ulterior object of the discipline to which they were now subjected—a discipline by which God, while punishing them for their apostasy by allowing the capture of the ark, had another end in view—that of signally vindicating Kis snpremacy over all the gods of the nations.
12-22. Kli Hearing the Tidings. 13. Ell sat wpoii a seat by tlie way-side—The aged priest, as a public magistrate, used, in dispensing justice, to seat himself it is far Irom being a rare phenomenon in the Philistiau plain. [Van he Velde.] daily in a spacious recess at the entrance gate of the city
CHAPTER VI. and in his intense anxiety to learn the issue of the battle, lie took up his usual place as the most convenient for meeting with passers-by. His seat was an ot Kcial chair, Bimilar to those of the ancient Egyptian judges, richly carved, superbly ornamented, higli, and without a back. The calamities announced to Samuel as about to fall upon the family of Eli were now inflicted in the death of his two sons, and after his death, by that of his daughter-inlaw, whose infant son received a name that perpetuated the fallen glory of the church and nation. The public disaster was completed by the capture of the ark. Poor Eli ! he was a good man, in spite of his unhappy weaknesses. So strongly were his sensibilities enlisted on the Bide of religion, that the news of the capture of tlie ark proved to him a knell of death; and yet his over-indulgence, or sad neglect of his family—the main cause of all the evils that led to its fall, has been recorded, as a beacon to warn all heads of Christian families against making shipwreck on the same rock.
Ver. 1-9. The Philistines Counsel how to-Senb Bai k THE Ark. 1. tiie arU was in tike country of the Philistines seven mouths—Notwithstanding the calamitiis which its presence had brought on the country and the people, the Philistine lords were unwilling to relinquish such a prize, and tried every means to retain it with peace and safety, but in vain. -Z. Tlie Philistines called for the priests and the til viners—The designed restoration of the ark was not, it seems, universally approved of, and many doubts were expressed whether the prevailing pi'Stilence was really a judgment of Heaven. The priests and diviners united all parlies by recommending acour.se which would enable them easily to discriminate the true character of the calamities, and at the same time to propitiate the incensed Deity for any acts of disrespect which might have been shown to His ark. tive joldeu ciiurods— Votive or thank otleriugs were commonly made by the heathen in player for, or gratitude after, deliverance from lingering or dangerous disorders, lu the form of metallic (generally silver) models or images of tlie diseased parts of the body. This is common still in Koman Catholic countries, as well as in the temples of the Hindoos and other modern heathen. Hve goldeu niiUe—This animal is suppo.sed by some to be the jerboa or jumpiiig-mouse of Syria and Kgypt [BochartJ; by others, to be the short-tailed field-mouse, which often swarms in prodigious numbers, and commits great ravages in the cultivated fields of Palestine. 5. give glory to tSie God of Israel—By these propitiatory presents, the Philistines would acknowledge His power, and make reparation for the injury ilone to His ;uk. lighten his hand . . . from olf your gods—Klohini for god. «. Wikercfore then do j e hnixlen your hearts, as the Egyptians ivti'i Pharaoh hardened theirs—The memory of the ajipalling judgments that had been in Uicted on Kgypt was not yet obliterated. Whether preserved in written records, or in floating tradition, they were still fresh in the minds of men, and being extensively spread, were doubtless the meansof dillusing the knowledge and fear of the true God. 7. maite a new cart—Their object in making a new one for the purpose seems to have been not only for cleanliness anil neatness, but from an Impression tliat there would have been an impropriety in using one that had been apjilied to meaner or more common services. It appears to have been a covered wagon (see on 1! Samuel 6. 3). two milch klue—Such untrained heifers, wanton and vaj^^'anl, would pursue no certain and regular path, like those accustomed to the yoke, and therefore were most unlikely of their own spontaneoua motion to prosecute the direct road to the land of Israel, bring their calves home front them—The strong natural affection of the dams might be supposed to stimulate their return homewards, rather than direct their steps In a foreign country. fS. take the ark of the IjOrd, and Iny it upon (he cart—This mode of carrying the saered symbol was forbidden; but the innoranee of Hie Philistines made the indignity be overloolced (see on 2 Samuel (i. C). put (lie Jewels ... in a collVr by the side thereof—The way of securing treasure In the Kast Is still In u jliesl, CHAPTEK, V.
Ver. 1, 2. The Philistines Bring the Ark into the House of Dagon. 1. Aslidod—Or Azotus, one of the Ave Philistine satrapies, and a place of great strength. It was an inland town, thirty-four miles north of Ga/.a, now called Esdud. H, tlie liouse of Dagou—Stately terajiles were erected in honour of tills idol, who was the principal deity of the Pliilistiues, but whose worship extended over all Syria, as well as Mesopotamia and Chaldea ; his name being found among the Assyrian gods on tlie cuneiform inscriptions. [Rawlinson.] Ho was rci)resented under a monstrous combination of a human head, breast, and arms, joined to the belly and tail of a tish. 'J'he captured ark was placed in the temple of Dagon, right before this image of the idol.
3-5. Dagon Falls Doavn. 3. tUej' of Aslidod airose cnrly—They were filled with consternation wlien they found the oliject of their stupid veneration prostrate before the symbol of the Divine presence; thougli set up.
It fell again, and lay in a state of complete mutilation; his head and arms, severed from the trunk, were lying in distant and separate places, as if violently cast oft", and only tlio fishy j art remained. The degradation of their Idol, though concealed by the priests on the former occasion, was now more manifest and Infamous. He lay in the attitude of a \ anquished enemy and a suppliant, and this picture of huifliliation signillcantly declared the superiority of the God of Israel. 5. TUerefore neither tlic prie Mls . . . nojany . . . tread on tl»e thre Hliold of Dagon—A superstitious ceremony crept in, and in the providence of (*od was continued, liy whicli tlie Philistines contributed to publish this proof of the heljilessness of their god. nnto this day—The usage continued in practice at the time when this history was wrltt(^n—probably In the later years of Samuel's life.
0-12, TiiK I'ni LisTiNiis are Smitten with Kmerods, C, (lie liaud of the Tiord was heavy upon tliein of Aslidod—The presumption of the AHhdodiles was punished by a severe Judgment that overtook them In the form of a pestilence, smote tlu;m with cm< roilsI!l<>ed178
The Ark al Kirjathrjearim. 1 SAMUEL VII, VIII. The Israelites ask for a King. to its loss or its recovery, all the house of Israel lamented after the tiord—They were then brought, doubtchained lo the house wall or some solid part of the furniture. 9. Bclli-shemesU i. e., "house of tlie sun," now Ain Shems [Hobinsok], a city of priests in Judah, in the south-east border of Dan, lying in a beautiful and extensive valley. Josephns says they were set a-going near a place where tlie road divided into two—tlie one leading less b,y the influence of Samuel's exhortations, to renounce idolatry, and return to the national worship of the true God.
3-fi. The Israelites, by Samuel's Mkans, Solemnly Repent at Mizpeh. 3-G. Samuel spake unto all the house of Israel—A great national relormation was effected tlirough the influence of Samuel. Disgusted with their foreign servitude, and panting for the restoration of liberty and independence, tliey were open to salutary impressions; and convinced of their errors, they renounced idolatry, and the re-estalilisliment of tlie faith of tlieir fathers was inaugurated at a great public meeting, held at Mizpeh in Judah, and hallowed by tlie observance of impressive religious solentinities. Tlie " drawing water, and pouring it out before the Lord," seems to have been a s,vmbolical act by which, in the people's name, Samuel baoT:: to Ekron, where were their calves, and the otlier to Beth-sheruesh. Their frequent lowings attested tlieir ardent longing for their young, and at the same time the supernatural influence that controlled their movements in a contrary direction, the lords of tlic Pluilistines went after tliem—to give their tribute of homage, to prevent imposture, and to obtain the most reliable evidence of the truth. The result of this journej"- tended to their own deeper humiliation, and the greater illustration of God's glory. 14. they clave i.e., the Betli-shem-
Ites, in an irrepressible outburst of joy. offered, tlte kine —Though contrary to the requirements of tlie law (Leviticus 1.3; 22. 19), these animals might properly be offered, as consecrated by God himself; and though not beside testified their sense of national corruption, their need of that moral purification of wliich water is tlie emblem, and their sincere desire to pour out their hearts in repentance before God. Samuel Judged Israel in lHiipeh—At the time of Eli's death lie coujd not have much exceeded twenty years of age ; and although his character and position must h.'ive given him great influence, it does not appear that liitherto he had done more than prophets were wont to do. Now he entered on the duties of a civil magistrate. tlie tabernacle, tliere were many instances of sacrifices offered by prophets and holy men on extraordinary occasions in otlier places. 17. tliese are tlie go Wen emerods. . . and the mice—There were five representative images of tlie emerods, corresponding to the five principal cities of the Philistines. But the number of the golden mice must have been greater, for they were sent from tlie walled towns as well as the country villages. 18. on the great stone of Abel Abel or Aben means "stone," so 7-14. While Samuel Pbays, the Philistines are Discomfited. 7-11. when the Philistines heard, &c.—The character and importance of tlie national conven'ioii at Mizpeh were fully appreciated by tlie Philistines. They discerned in it the rising spirit of religious patriotism among the Israelites that was prepared to throw oil the yoke of their domination ; and anxious to crush it at the tlial without resorting to italics, the reading should be, "the great stone." 19. he smote the men of Bethshemesh, hecanse they had looked into the ark—In the ecstasy of delight at seeing the return of the ark, the Bi th-shemesh reapers pried into it beneath the wagon cover; and instead of covering it up again, as a sacred utensil, tliey let it remain exposed to common inspection, wishing it to be seen, in order that all might enjoy first, they made a sudden incursion while the Israelites were in tlie midst of their solemn celebr.ation. LTnprepared for resistance, they besought Samuel to su))pliciite the Divine interposition to save them from their enemies. The prophet's prayers and sacrifice were answered by such a tremendous storm of thunder and lightning, that the assailants, panic-struck, wei'e disordered and fled. The Israelites, recognizing the hand of God, rushed courageously on the foe they had so much dreaded, and committed sucli immense havoc, that the Philistines did not for long recover from this disastrous blow. This brilliant victory secured peace and Independence to Israel for twenty years, as well as the restitution of the usurped territory. VZ. Samuel took a stone and set It between Mizpeh and Shen—on an ojien spot between the town and "the crag" (some well-known rock in tiie neiglibourhood). A huge stone pillar was erected as a monument of their victory (Leviticus 2fi. 1). The name—Eben-ezer tlie triumph of seeing the votive offerings presented to it, and gratify curiosity with the sight of the sacred shrine. Tills was the offence of those Israelites (Levites, as well as common people), who had treated the ark with less reverence than the Philistines tliemselves. he smote of the people ftfty thousand and threescore and ten men —Beth-shemesh being only a village, this translation must be erroneous, and should be, "he smote fifty out of a thousand," being only 1I(X) in all who indulged this curiosity. God, instead of decimating, according to an ancient usage, slew only a twentieth part; i. e., accoi'ding to Josephus, 70 out of 14(10 (see on Numbers -I. 18-22). 21. KlrJnt]»-jearlm—" the city of woods," also called Kirjathbanl (Joshua 15.60; IH.U; 1 Clironicles 13.6,7). This was the nearest town to Beth-shemesh ; and being a place of strength, was a fitter place for the residence of the ark. Beth-shemesh being In a low plain, and Kivjatli-jearim on a hill, explains the message, "Come ye down, and fetch it up to you." is thought to have been written on the face of it.
CHAPTER VIII.
CHAPTER VII.
Ver. 1-18. By the Occasion of the Ill-Government of Samuel's Sons the Israelites Ask a King. 1. when Samuel -was old—He w.as now about fifty-four ye.ars of age, having discharged tlie office of sole judge for twelve years. Unable, from growing infirmities, to prosecute liis circuit Journeys through the country, he at length confined his magisterial duties to Ramali and its iieigliliourhood ; delegating to his sons as his deputies (ch. 7. 15) the administration of justice in the southern districts of Palestine, their provincial court being held at Beer-sheba. The yoimg men, however, did not inherit the liigh quali-
Ver. 1-2. The Ark at KiR.rATH-jEA.HiM. 1. the men of Klrjath-jearlm—"The city of woods," also Kiijatlibaal (Joshua l'>. UO; 18.14; 1 Chronicles l.'i. 5, 6). This was the nearest town to Beth-shemesh, and stood on a hill; this was the reason of the message (ch. 6. 21), and why this was chosen for the convenience of people turning their faces to the ark (1 Kings 8. 2!l-.ir>; Psalm 28. 2; Daniel 6.10). they brought It Into the hotixe of Abinadnb— Why It was not transported at once to Kliiloli, wliere the tabernacle and sacred vessels were remaining. Is difficult lo conjecture, snnctlfled hla son—lie was not a Levite, and was therefore only set apart or ajipointcd to lie keeper of the place. !i. the i»rk abode tweitty yearn In KlrjuthJearlm—It appears. In the subse<iuent history, tliat a much longer period elapsed before Its final removal from Klrjath-jearlm (2 Samuel 6.; 1 Chronicles l:!). Hut tliat length of time had pii«sed whc-n the Israelites began to -evive from their sad state of religious decline. The captureof the ark had produced a general Indirii-ience either ties of their father; ftnd they having corrupted tlie fountains of Justice for tlieir own private aggrandizement, a deputation oS the leading men In the country lodged a complaint against them in headquarters, accompanied with a lorni.al demand for a change in tlie government. The limited and occasional authority of the Juilgcs, the disunion and jealousy of the tribes und(!r the administration of those rulers, had been creatingadesire foraunited and permanent form of government; while the advanced age of Samuel, together with the risk of bis death lup,i,>- 17»
Sfivl comes to Samuel. 1 SAMUEL IX. Said Appointed to the Kingdtm. p«nlng In the then unsettled state of the people, was the oopasion of calling forth an expression of this desire now. 6. tlie thing displeased Samuel when tliey gald, Give us a king to judge us— Personal and family feelings might aft'ect li .s viesN 9 of this public movement. But liis dissatisfaction arose j rincipally from the proposed change being revolutionary n its character. Though it would not entirely subvert t leir theocratic government, the appointment of a visible monarch would necessarily tend to throw out of view tlieir unseen King and Head. God intimated, through Samuel, that their request would, in anger, be granted, while at the same time he apprised them of some of the evils that would result from thiir choice. 11. tliis ivlll l>e tUe manner of tlie king—The following is a veryjustand graphic picture of the despotic governments which anciently and still are found in the East, and into conformity with which the Hebrew monarchy, notwithstanding the restrictions prescribed by the law, gradually slid. He will take your sons antl appoint them for himself—Oriental sovereigns claim a right to the services of any of their subjects at pleasure, some shall run before his chariots—The royal equipages were, generally throughout the East, as in Persia they verdant hills between Shiloh and the vales of Jordan (Shalisha and Shalini)—he approached again the borders of Benjamin, scoured the land of Zuph, and was proposing to return, when liis servant recollected that they were in the immediate neighbourhood of the man of God, who would give theui counsel. 6. there Is in this city a man of God—Ramah was the usual residence of Samuel, but several circumstances, especially the mention of Rachel's sepulchre, which lay in Saul's way homeward, lead to the conclusion tliat "this city" was not the Raniah where Samuel dwelt, peradventure lie can show us our way tliat we should go—It seems strange that a dignified prophet should be consulted in such an affair. But it is probable that at the introduction of the prophetic office the seers had discovered things lost or stolen, and thus their power for higher revelations was gradually established. 7. Saul said to his servant, Behold, if we go, what shall we bring the man \—According to Eastern notions, it would be considered a want of respect for any person to go into the presence of a superior man of rank or of official station without a present of some kind in his hand, however trifling in value, the bread is spent in our vessels—Shepherds, going in quest of their cattle, put up in a bag as much flour still are, preceded and accompanied by a number of attendants who ran on foot. 13. He will appoint him captains—In the East, a person must accept any office to which he maybe nominated by the king, however irlisome for making bread as will last sometimes for thirty days.
It appears that Saul tliought of giving the man of God a cake from his travelling bag, and this would liave been sufficient to render the indispensable act of civility—the customary tribute to official dignity. 8. the fourth part of a shekel of silver—rather more than sixpence. Contrary to our Western notions, money is in the East the most acceptable form in which a present can be made to a man of rank. 9. seer . . . prophet—The recognized distinction in latter times was, that a seer was one who was favoured with visions of God—a view of things invisible to mortal sight; and a prophet foretold future events. 11. as they went up tlie hill—The modern vilit may be to his taste or ruinous to his interests. 13. He will take your daughters to he confectionaries—Coolcery, baking, and the kindred works are, in Eastern countries, female employment, and thousands of young women are occupied with these of Hces in the palaces even of petty princes. 14-18. He will take your flelds, &c.—Tlie circumstances mentioned here might be illustrated by exact analogies in the conduct of many Oriental monarchs in the present day. 19-33. Nevertheless, the people refused to obey the voice of Samuel—They sneered at Samuel's description as a bugbear to frighten them. Determined, at all hazards, to gain their object, they Insisted on being made like all the other nations, though It wn.s lage, Er-Rameh, lies on an eminence; and on their way they met a band of young maidens going out to the well, which, like all similar places In Palestine, was beyond the precincts of the town. From these damsels they learned that the day was devoted to a festival occasion, in honour of which Samuel had arrived in the city ; that a sacrifice had been offered, which was done by prophets in extraordinary circumstances at a distance from the tabernacle, and that a feast was to follow—implying that their glory and happiness to be unlike other nations in having the Lord for their King and Lawgiver (Numbers
2:?. 9; Deuteronomy 33.28). Their demand was conceded, for the government of a king liad been provided for in the law, and they were dismissed to wait the appointnrent, which God had reserved tohimself (Deuteronomy 17. lt-20). it had been a peace offering, and that, according to the venerable practice of the Israelites, the man of God was expected to ask a special blessing on the food in a manner becoming the high occasion. 14. Samuel came out against them, to go to the higli place—Such were the simple manners of the times that this prophet, the chief man in Israel, was seen going to preside at a high festival undistinguished either by his dress or equipage from any ordinary citizen.
CHAPTER IX.
Ver. 1-14. SAirr., Despairing to Find iris Fathek's Asses, comes to Samtjel. 1. a mighty man of power —i. e., of great wealth and substance. The family was of high consideration in the trilie of Benjamin, and therefore Saul's words must be set down amongst the common forms of affected humility, which Oriental people are wont to use. 3. Saul, a choice young mnn,,and a goodly —He had a presence; for it is evident that he must have been only a little under seven feet high. A gigantic stature and an athletic frame must liave been a popular recommendation at that time in that country. 3. the asses of Saul's father were lost: and Kisli said to Saul, Arise, go seek the asses—The probability Is, that the family of Klsh, according to the immemorial usage of Oriental shepherds in the purely pastoral regions, had lo-27. Gon Reveals to Samttei, Saul's Coming, and nrs Appointment to the Kingdom. 15. Now the Lord had told Samuel in his ear a day before—The description of .Saul, the time of his arrival, and the high office to which he was destined, had been secretly Intimated to Samuel from heaven. The future king of Israel was to fight the battles of the Lord and protect His people. It would appear that they were at this time sul Terlng great molestation from the Philistines, and that this was an additional reason of their urgent demands for the appointment of a king (see on ch. 10.5; 13.8). 18. Tell me, let the animals roam at large during the grazing season, at the close of which messengers were despatched In search of them. Such travelling searches are common; and, as each owner has his own stamp marked on his cattle, tlie mention of it to the shephords he meets gradually leads to the discovery of the strayed animals. This ramble of Saul's had nothing extraordinary in It, except
I pray tliee, where the seer's house isl—Satisfying the stranger's Inquiry, Samuel Invited liim to the feast, as well as to sojourn till the morrow; and. In order to reconcile him to the delay, assured him that the strayed as.se8 had been recovered. 30. on whom is all the desire of Israel T Is It not on thee, and on thy father's Iiouse ! This was a covert and Indirect premonition of the roynl dignity that awaited lilm; and, though Saul's answor shows that he ftilly understood It, ho nflected to doulit
Its .r»per/or directions and issue, which turned Its uncertainty Into certainty. 4,5. he passed tlirougit IKoiint Kphralm—This being situated on the north of lienjamln, indicates the direction of Saul's Journey. The district explored means the whole of the mountainous region, with Its valleys and defiles, which Iielonged to Epliralm. Turning apparently southwards—probably through the 180 that the prophet was In earnest. 31. And Saul answered and said. Am not I a Ilenjamite of the smallest of the tribes of Israel, &c.—By selecting a klug from tlila
Samuel Anoints Savi, 1 SAMUEL X, XI. and he is Cliosen King by the People. l6.%%t anJ nearly, extinct tribe (Judge? 20.), Divine wisdom dergneJ to remove all grounds ol jealousy aniougsl the other tribes. Saiuutl took Saul, and broiiglit tiiin observance of Saul while the prophet and he lived; that in every great crisis, as a hostile incursion on the country he should repair to Gilgal, where he was to rtniaiu seven days, to afl'ord time for tlie tribes on both sides Jordan to assemble, and Samuel to reach it. 9. when I»e had turned Itls back to go from Samuel, God gave him another heart—Influenced by the words of Samuel, as well as by the accomplishment of these signs, Saul's reluctance to undertake the onerous office was overcome. The fulfilment of the two first signs is passed over, but the tliird is specially described. The spectacle of a man, though fitter to look after his father's cattle than to take part in the sacred exercises of the young prophets—a man without any previous Instruction, or any known taste, entering with ardour into the spirit, and skilfully accompanying the melodies of the sacred band, was so extraordinary a phenomenon, that it gave rise to the proverb, "Is Saul also among the prophets?" (see on ch. 19.24). The prophetic spirit had come upon him ; and to Saul it was as personal and experimental an evidence of tiie truth of God's word that had been spoken to him, as converts to Christianity have in themselves from the sanctifying power of the Gospel. 12. but who is their father! —The Sept. reads, "Who is his father?" referring to Saul the son of Kish. 17. Samuel called the people togctlier at Mizpeh—a sliaft-like hill near Hebron, 500 feet in height. The national assemblies of the Israelites were held there. A day having been appointed for the election lnt«> the parlour—the toilworu but uoble-looiiiiig traveller found himself suddenly seated amongst the principal men of the place, and treated as the liiost distinguished guest. iJ4. Tlie took took up the shoulder, and set it before Saul. Aitd Samuel Siiid, lieliold that tt-iiicli is left, set it before tliee, and eat i. e., reserved (see on Genesis 18. ti; -13. Si). Tills was, most probably, the right shoulder; which, as the perquisite of the sacrifice, belonged to Samuel, and which he hail set aside for his fexpected guest. In the sculptures of tlie Egyptian shambles, also, the first joint taken oH' was always the riglit shoulder for the priest. The meaning of those distinguished attentions must have been understood by the other guests. 25. Samuel eommuned wltii Saul upon the top of tlie Iiouse—Saul was taken to lodge with the prophet for that night. Before retiring to rest, they communed on the flat roof of the house, the couch being laid there (Joshua 2. 6), when, doubtless, Samuel revealed the secret, and described the peculiar duties of a monarch lu a nation so related to the Divine King as Israel. Next morning, early, Samuel roused his guest, and conveying him o,a his way towards the skirts of the city, sought, before parting, a private interview—the object of which is narrated in the next chapter.
CHAPTER X. of a king, Samuel, after having charged the people with a rejection of God's institution and a superseding of it by one of their own, proceeded to the nomination of the new monarch. As it was of the utmost importance that the appointment should be under the Divine direction and control, the determination was made by the miraculous lot, tribes, families, and individuals being success ively passed until Saul was found. His concealment of himself must have been the result either of innate modesty, or a sudden nervous excitement under the circumstances. When dragged into view, he was seen to possess all those corporeal advantages which a rude people desiderate in their sovereigns; and the exhibition of which gained for the prince the favourable opinion of Samuel also. In the midst of the national enthusiasm, however, the prophet's deep piety and genuine patriotism took care to explain "the manner of the kingdom," i.e., the royal rights and privileges, together with the limitations to wliicli they were to be subjected; and in order that the constitution might be ratified with all due solemnity, the charter of this constitutional monarchy was recorded and laid up "before the Lord," i. e., deposited in the custody of the priests, along with the most sacreu archives of the nation. 36. Saul went home to Glbeuh —Near Geba; this was his place of residence (see on Judges 20.), about five miles north of Jerusalem, there went a band of men whose hearts God had touclied Who feared God, and regarded allegiance to their king as a conscientious duty. They are opposed to " the children of Belial." 27. The children of Belial said. How shall Ver. 1-37. SAMtJEL Anoints Saul, and Confirms HIM BY niE PliEDICTION OF TlIREE SIGNS. 1. Then Samuel took a vial of oil — This was t)ie ancient (Judges 9 S) ceremony of investiture with the royal office among the Hebrews and other Eastern nations. But there wer« two unctions to the kingly office; the one In private, by a prophet (ch. 10. 13), which was meant to bo only a prophetic intimation of the person attaining that high dignity—the more public and formal inaugu Jatlon (2 Samuel 2.4; 5.3) was performed by the high piies*., and perhaps with the holy oil, but tliat is not certain. The first of a dynasty was thus anointed, but Dot his heirs, unless the succession was disputed (1 Kings L 39; 2 Kings 11, 12; 23. 3U; 2 Chronicles 2,3. 11). kissed lilm —Tills salutation, as explained by the words that accompanied it. wjiK -.T. "vst of respectful homage, a token of congratulation io the new king (Psalm 2. 12). 2. wlnen thou art departed from me to-day—The design of tliese Bpecitic predictions of what should be met with on the way, and the number and minuteness of whicli would arrest attention, was to confirm Saul's reliance on the prophetic character of Samuel, and lead him to give full credence to what had been revealed to him as the word Of God. Racliel's sepulclire—Near Bethlehem (.see on Genesis S-i. 10 1. Zelzali—Or Zelah, now Bet-jalah, in the neighbourhood of that town. 3. the plain—Or the oak of Tabor, not the celebrated mount, for that v/as far distant, three men going up to God to Betliel—Apparently to offer sacrifices there at a time when the ark and the tabernacle were not in a settled abode, and God had not yet declared the permanent place which he should choose. The kids were for sacrifice, the loaves for the otliM-ing, and the wine for the libations. 5. the hill of God—Probably Qeba (ch. 1.3. 3>, so called from a school of tlie prophets being established therW* The company of projihets were, doubtless, the pupils at tliis seminary, which had probably been instituted by Samuel, and in which the chief branches of education t.-uiglit were a Icnowlcdge of tlie law, and of psalmody witli instrumental music, which is called " i)ropI)esying" (here and In 1 Chronicles '£>. 1,7). 6. tlie Spirit of tlie Iord will come ui>on tliee lit., rush npou thee, suddenly endowing tliee with a capacity and dl Kposition to act In a manner far superior to thy previous character and habito, and Instead of the simplicity, ignorance, and sheepish ness of a peasant, thou wilt display an eui Tgy, wis<loni, and magnanimity worthy of a prince. thou itlkalt go down before me to Gilgal — This, according to.Iosephus, was to be a standing rule for the tliis man save usT And they despised. Itim, and brouglit him no presents—In Eastern countries, th<! honour of the sovereign and the splendour of the royal household are upheld, not by a fixed rate of taxation, but by presents brought at certain seasons by officials, and men of wealth, from all parts of the kingdom, according to the means of the Individual, and of a customary registered value. Such was the tribute which Saul's opponents withheld, and for want of which he was unable to set up a kingly establishment for a while. But "biding his time," he bore the insult with a prudence and magnanimity which were of great use in the beginning of his government.
CHAPTER XI.
Ver. 1-4. N.\.HASH Okfer-s Them of Jauesh-gilead a Reproachful Condition. 1. Then Naliaslk the Ammonite came up—Nahash (serpent), see on Judges 8. 3. The Ammonites had long claimed the right of original pos-
Samuel lieproves the People. i SAMUEL XII, XIII. SauPs Sekcied Band. sired, their condriet was liighly displeasing to their heavenly King; uevertheless, if they remained faithful to him and to the principles of the theocracy, they might be delivered from many of the evils to which the new state of things would expose them. And in confirmation of those statements, no less than in evidence of the Divine displeasure, a I'emarkable piienomenon, on the invocation of tlie prophet, and of wliicli he gave due premonition, took place. 11. Bedan—The Sept. reads Barak; aud for "S.amuel," some versions read "S.amson," which seems more natural than that the prophet should mention himsession in GiloaiJ. Thougli repressed by Jephtliali fJudses
11. 1 liey now, alter ninety years, renew tlieir pretensions; and it was tlie report of their tlireatened invasion tliat liastened tlie appointment of a king (cl>. VI. 12). Make a covenant -vvitli us, aud ivc will sen-e tliee— They saw no prospect of aid from the western Israelites, wlio were not only remote, liut seareely aljle to repel the incursions of the Philistines from themselves. 'Z. thrust out all yonr rlglit eyes— scoop or hollow o'ht the ball. This barbarous mutilation is the usual punishment of usurpers in the East—inflicted on chiefs; sometimes, also, even in modern history, on the whole male population self to the total omission of the greatest of the judges. (Cf. Hebrews 11. of a town. Nahash meant to keep the Jabeshites useful as il-l't. He Terrifies Tiiem with Thunder in Harvest-time. 17. Is it notwlieat harvest to-rtayl—That season in Palestine occurs at the end of June or beginniji of July, when it seldom or never rains, and tlie sky is serene and cloudless. There could not, therefore, have been a stronger or more appropriate proof of a Divitie mission tlian the phenomenon of rain and thunder happening, without any progno.stics of its approach, upon the prediction of a person professing himself to be a prophet of the Lord, and giving it as an attestation of his worda being true. The people regarded it as a miraculous display of Divine power, and, panic-struck, implored tlio prophet to pray for them. I'roniising to do so, he dispelled their fears. The conduct of Samuel, in this whole aflair of the king's appointment, shows him to have been a great and good man who sank all private aud personal considerations in disinterested zeal forhis country's good* and whose last words in public were to warn the people, and their king, of the danger of apostasy and disobedience to God. tributaries, whence lie di<l not wish to render them wholly blind, but only to deprive them of thi'ir ri'-ht eye, which would disqualify them for war. Besides, liis object was, through the people of Jabesh-gilead, to insult the Israelitish nation. 3, 4. send inesseingers »into nil tSie coasts of Israel—A curious proof of the general dissatisfaction that prevailed as to the appointment of .Saul. Those Gileadites deemed him capable neither of advising nor succouring them; and even in his own town the appeal was made to the people—not to the prince.
5-11. They Send to Saul, and are Delivered. 6-11. he took a yoUe of oxen, and lieived tlietu in pieces— (see on Judges 19.) This particular form of war-summons was suited to the character and habits of an agricultural and pastoral people. Solemn in itself, tlie denunciation that accompanied it carried a terrible threat to those that neglected to obey it. Saul conjoins the name of Samuel vv-ith his own, to lend the greater in Huence to the measure, and strike greater terror unto all contemners of the order. The small contingent furnished by .Judah suggests that the disatl'ectiou to Saul was strongest in that tribe.
CHAPTER XIII.
8. Bezek—This place of general muster was not far from Sheclicm, on the road to Reth-shan, and nearly opposite
Ver. 1, 2. Saul's Selected Band. 1. Snnl reigned one year (fiee Marg.) Tlie transactions recorded in the eleventh and twelfth chapters were theprincipal incidents comprised in the first yea;' of Saul's reign ; and the events about to be described in this happened in the second year, 8. Snnl chose liim three thousand men of Isi'ael—This band of picked men was a boily-guard, who were kept constantly on duly, while the rest of the people were dismissed till their services miglit be needed. Itseems to have lieen his tactics to attack the Pliilistine garrisons iu the country by dil Tei'ent delachments, rather than by risking a. general engagement; and his first operations were directed to rid his native territory of Benjamin of these enemies. the ford for crossing to Jabesli-gilead. The great number on the muster-roll showed the eirecl. of Saul's wisdom and promptitude. 11. on the morrow Sanl put tJie people
In three companies—Crossing the Jordan in the evening, Saul marched his army all night, and came by daybreak on the camp of the Ammonites, who were surprised in three difl'erent parts, and totally routed. This happened before the seven days' li vice expired.
12-15. SAUL Cox FIRM ED KiNO. ti, 13. tke people said, Who said, SUall Satjl reign over ws^—The enthusiastic admiration of the people, under tlie impulse of grateful and generous feelings, would liave dealt summary vengeance on the minority who opposed Saul, had not he, either from principle or policy, sliown himself as 3, 1. He Calls tite Herrf.ws to Gii.oal Ag.vinht the PlflLlSTlNES. 3. .Tonathnn (God-given), smole the sa>^ rison oi'the Philistines in Gcba—Geba and Gibeali were towns in Benjamin, very close to each other (Joshua IS. great in clemency as in valour. The calm and sagacious counsel of Samuel directed the popular feelings into a right channel, by ai)pointing a general assembly of the 21, 2H). The word rendered "garrison" is ditl'erent from thatti.2^^; ch. 11. l,and signilies, ?i7., something erected; probably a pill.ar or Ilag-stall', indicative of Philistine ascendency; and that the secret demolition of this standard, so obnoxious to a young and noble-hearted patriot, was the feat of Jonathan referred to, is evident from the words, "the I'hilistines heard of it," which is not the way we should e.xpect an attack on a fortrc-ss to be noticed. Sa»] blew the trnmpet tItroiij;liojtt «H *l>e land—This, a well-known sound, was usual Helirew war-summons; the first blast was answered by the beacon fire in the neighbouring places. A second blast was blown —then answered by a tire in a more distant locnlity, whence the militia, the really ellective foi-ce of the nation, at Gilgal, where, amid great pomp and religious solemnities, the victorious loader was coulirmcd in his kingdom.
CHATTER XII.
Ver. 1-5. Samuel Tf-stities His iNTEGnrrY. 1. Samuel said nnto all Israel—This public address was made after the solemn re-instalment of Saul, and before the convention at Gilgal separated. Samuel having challenged a review of his public life, received a unanimous testimony to the unsullied honour of his personal character, as well as the Justice aii<l integrity of his public ailministr.ation. 5. tlie Iord is witness a;;:>lnst yon, and liis anointed is witness afwinst yon—that, by Iheir own acknowledgment, he had given them no cause to weary of the Divine government by judges, and that, therefore, the Dlame c«f desiring a change of government rested with themselves. This was only Insinuated, and they did not proclamation was speedily dill'used over the whole country. As the I'liilistines resented wliat Jonathan had done as an overt attempt to throw ofT their yoke, a levy, en vin.isc, of the people was immedlatc-ly ordered, the rendezvous to be the old camping-ground at <iil«al.
T). The Philistines' Gkkat Host. ."i. Ti>e VliillsOnea gatliered themselves tofvether to flfjlit with Israel tlxlrly thousand elinrlois, aii<i six tliousnnd horneineli —Either this number must iuclude ciuirlots of every kind —or the word "cliariots" must mean the men fighting In them (2 Samuel 10. l«; 1 Kings '^0. 21; 1 Chronicles I!). IS) fully perceive his drift.
()-l(). llK Uni'iiovios Tirr, Vicoi-Ln for Inoratitiidii;. 7. Now tliercfore stand still, tliat I may reason witli yon—The burden of thif laithful and uncompromising address was to show them, that though they hail obtaii\ed the change of government they had so Imporluucly deor, us some eminent ciltlcs maintain, SlielMliitit, tliirl.y
1H2
TJu. Sacrifice, of Saul. 1 SAMUEL XIV. Jonathan Smites the rhl Ualines. has crept iiitf> the text, instend of She!oxh, t/iree. The Entrenched, along with Samuel and Aliiah the high priest, on the top of one of tlio conical or spiierical hills gathoriii!? of the chariots timi horsemen must be underwliicli abound in the Benjamite territory, and favouralile, Htooil to be on the Pliilistine phiin, before tliey ascended for an encampment, called Migron (a precipice). 4-. Between the passages i. e., the deep and great ravine ol Suweiiiit. .Jonatiian sought to go over nnto tlte Pliilistines' garrison—A distance of aliout three mil(>s running between two jagged points, or IRO., "teetli of tlie the western pusses, i\nd pil<:he(l iu the heart of the Kenjiimite hills, in " Michmnsh," (now JUilunas), a "steep precipitous Viilley" [RoB[^'^jON], ejislvvard from Beth-avea (Beth-ea
6, *!. THK Isit AEMTKS' DlSTKESS. 0. wlk Cll tll«M»ieil of lar'nvl aaw tSjat *!iey were in a strnit—Tlioufili -ShuI's cliff."' tlaere was a sharp roch on the one* side, and u siiai-p roeii on the oilier side . . . " Bozez"—(^Sliining) from the aspect of the chalky rock. "Seneh"—(The tliorn) probably from a solitary acacia on its top. They are tlie only rocks of the kind in tliis vicinity; and the top of the crag towards Michmash was occupied as the post of the Philistines. The two camps were in sig'at of each otiier, and it was up the steep rocky sides of this isolated eminence th.at Jonathan and his armour-bearer gallantry was uual)ated, his sulijects displayed no degree of zeal and energy. Instead of venturing an encounter, they fled in all directions. Some, in their panic, left the country (r. 71, ljut most took refuge iu the hiding-places which the brolten ridges of the neif;hbourhood abundantly afford. The rocks are perforated in every direction witli "oaves,' and "holes," and " pits "'—crevices and fissures sunk deep in the rocky soil, subterranean granaries or dry wells In the adjoining tields. The name of Jiichmash (w. (i) made their adventurous approach. This enterprise is one of the most gallant that history or romance records. The action, viewed in Itself, was rash and contrary to all estatilished rules of military discipline, whicli do not permit soldiers to fight or to undertake any enterprise that may involve important consequences without the order of the generals. 6. It may be that t3ie Lord will work for us—This expression did not imply a douI)t; it signified sinipljr that the object he aimed at was not in his own power—but it depended upon God—and that he expected success neither from his own strength nor his own merit.
(liidden treasure) .seems to be derived from this natural peculiarity. [.Stanley.] 8. Saul fsirrt<-cl scv«-« daysHe was stil! in the eastern borders of his kingdom, in tl>e valley of Jordan. 8ome bolder spirits had ventured to join tlie camp at Oilgal; but even the courage of tliose stout-hearted men gave way in prospect of this terrible visitation; and as many of them were stealing away, he tliought some inmiediate and decided step must be taken.
.Saui,, Weary of Staying for Samukl, Sachii'lCES. !>. Sniil gsii<l, Brljag liitlitr a Imrjut <»fi\ i-iiig to me, and prnce offerings—Saul, though patriotic enougii
9, 10. if tliey say, Come up unto us; thessi we will go lip: for the Lord hath delivered them into our hand —When Jon.ithan appears liere to prescribe a sign or token of God"s will, we may infer that the same spirit which inspired tliis enterprise suggested the means of its execution, and put into his heart what to ask of God. (See on Genesis 2J. 12-1-1. ) 11. Behold, the Hebrews come forth out of their holes—As it could not occur to the sentries that two men had come with hostile designs, it was a natural conclusion that they were Israelite desertiu his own way, was more ambitious of gaining the glory of a triumph to liimself than ascribing it to Ood. He did not understand his proper po;<ition as king of Israel, .md although aware of the restrictions under which he held the sovereignty, wished to rule as an autocrat, who posuessetl aijsolute power both in civil and sacred things. This occasion was his first trial. Samuel waited till the last day of the seven, in order to put tlie constitutional character of the king to the test; and, as Saul, in his impatient and passionate haste knowingly transgressed ers. And hence no attempt was made to hinder their ascent, or stone tln'.m. li. that first slaughter, wJileh ,Tonathan and liis strnuour-bearer nuade, was all>o»it twejity nten, wit Jiin as It were an half acre of land wliich a yoke of oxen might plough—This was a very ancient mode of measurement, and it still subsists in the East. The men who saw llieni scrambling up the rock had been surprised and killeil, and the spectacle of twenty corpses would suggest to others that they were attacked by a numerous foi'ce. The success of the adventure was aided by a panic that struck the enemy, produced both by tlie su<lden surprise and the shock of an earthquake. The feat was begun and achieved by the faith of Jonathan, and the issue was of God. 16. tlte wsitflimen of Saul looked—The wild disorder in the euemles" camp was describeii, and the noise of dismay heard on the heights of Gibeah. 17-19. Tlien said Saiil nn<o the people that were ^vith him, Niiw numfjer, and see wlio (f. 12) by invading the priest's of Hce, and thus showing his unfitness for his high office, as he showed nothing of the faith of Gideon and other Hebrew generals, he incnrred a threat of the rejection whicli his subsequent waywardness confirmed. 15, 16. Samuel gat Tnim tinto Glbenlt . . . niicl Sniil ancl •Toiiatltan his s»», and tlie people that were present with tlicm, abode in Gibeah —Saul removed his camp thither, either in the hope that.
It being liis native town, he would gain an increase of followers, or that he might enjoy the counsels and inlluenee of tlie propliet. 17. the spoilers came out of" the camp oft the Philistines iu three companies—Ravaging through the three valleys which radiate fi'om the uplands of Michmash to Ophrah on tlie north, througli the pass of Beth-horon on the west, and down the ravines of Zeboim (the hya?nas), towards the Ghor or Jordan valley on the east. 19. now there was no smith tlirougliout Israel—^T!ie country was in tlie lowest state of depression and degradation. The Pliilistines, after the great victory over the sons of Eli, had become the virliuil masters of the land. Tlieir policy in disarming the natives has been often followed in the East. For repairing any serious damage to their agricultural implements, they had to apply to the neighbouring forts. " Yet they had a file," as a kind of privilege, for the purpose of sharpening sundry Bmaller utensils of husbandry. is gone from us—The idea occurred to him that it might be some daring adventurer belonging to his own little troop, and it would be ea.sy to discover him. Saul said imto Ahiah, Bring liither the ark of God—T'lere is no evidence that the ark had been brought from Kdjath-jearim. The Sept. version is preferable; which, by a slight variation of the text, reads, "the ephod;" i.e., the priestly cape, which the high priest put on when consulting the oracle. That this should be at hand is natural, from the presence of Ahiah himself, as well as the nearness of Nob, where the tabernacle was flien situaled. Wilhdraw thine hand—The priest, invested with the ephod, prayed with raised and extended hands. Saul, perceiving that CHAPTER XIV.
Ver. 1-U. Jonathan MiRACULousLySMiTF-STHEPiiii,- ISTINES' Garkison. 1. the Philistines' garrison—J/r/jy/., the Standing camp " in the passage of Miclimash" (cti. l:!. Hi, tlie opportunity was inviting, and that God apixareo to have sulliciently declared in favour of His pi>opIe, requested the priest to cease, that they miglit ininudiately join in tlie contest. The sf'ason for eonsullation wa.s 2!i), now Wady Ks-Suweinit. " It tiegins in llie lUMghbourhood of Betln (Reth-el) and El-Bireh (Beeroth), and as It breaks through the ridge below these places, its sides form precipitous walls. On the right, about a quarter of an acre below. It again breaks olT, and p.-usses between high perpendicular precipices." [Uoiiinson.J 2. Saul tarried In the iitteriuoat parts of Glbtah—/At.., Geba. p;ist—the tiiiK! for prompt .action was come. HO-'M. Sani and all the people—All the warriors In the garrison at Gibeah, the Israelite deserters In the camp of tiio Philistines, and the fugitives among the mountains of Eiihraiiu, now all rushed to the pursuit, which was hot
Said SluI to Destroy Amalek, 1 SAMUEL XV. Rejected by Godfor DixuledieTiee. and sauguina ry. 23. So tlie I.ord saved Israrl that day ; and tlie battle passed over unto Bctli-aven i. e., Beth-el. Jt passed over the forest, now destroyed, on the central and sleepless hatred during the 500 years thai had elapsed since their doom was pronounced. Being a people of nomadic habits, they were as plundering and dangerous as the Bedouin Arabs, particularly to the southern tribes. The national interest required, and God, as King of Israel, decreed that this public enemy should be removed. Their destruction was to be witiiout reservation or exception. I rememher—I am reminded of \^hfit Amalek did—perliaps by the still remaining trophy or memorial erected by Moses (Exodus 17. 1.3, 16). 4. Saul gathered the people together—The alacrity with which he entered on the necessary preparations for the expedition gave a fair, but delusive promise of faithfulness in ildge of Palestine, then over to the other side from the eastern pass of Michmash (v. 31), to the western pass of Aijalon, through which they escaped into their own plains. a4. Saul had adjured the people—Afraid lest so precioHS an opportunity of eflectually humbling the Philistine power might be lost, the impetuous king laid an anathema on any one who should taste food until the evening. This rash and foolish denunciation distressed the people, by preventing them taking such refreshments as they might get on the march, and materially hindered the successful attainment of his own patriotic object. as, all they of the laud came to a ivood, and there was honey—The honey is described as "upon the ground," "dropping" froni the trees, and in honeycombs—indicating it to be bees' honey. " Bees in the East ai e not, as in England, kept in hives : they are all in a wild state. The forests literally flow with honey ; large combs may be seen hanging on the trees as you pass along, full of honey." [Roberts.] 31-34:. the people were faint, and flew upon the spoil—At evening, when the time tixed by Saul had expired. Faint and famishing, the pursuers fell voraciously upon the cattle they had taken, and threw them on t'.ie ground to cut off their flesh and eat them raw, so that the army, by Saul's rashness, were defiled by eating blood, or living animals ; probably, as the Abyssinians do, who cut a part of the animal's rump, but close the hide upon it, and nothing mortal follows from that wound. They were painfully couscientious in keeping the king's order for fear of the curse, but had no scruple in transgressing God's command. To prevent this violation of the law, Saul ordered a large stone to be rolled, and those that slaughtered the oxen to cut their throats on that stone. B.v laying the animal's head on the high stone, the blood oozed out on the ground, and suflicient evidence was aflbrded that the ox or sheep was dead before it was attempted to eat it. 36-46. the people rescued Jonathan, tliat he died not—When Saul became aware of Jonathan's transgression in regard to the honey, albeit its execution. Telaim—or "Telem," among the uttermost cities of the tribe of Judah towards the coast of Edom (Joshua 1.5.21,24). 5. Saul came to a city of Amalek—probably their capital, laid wait iu the valley following the strategic policy of Joshua at Ai (Joshua 6). 6. Kenites—(See on Judges 1. 16.) In con.sequence, probably, of the unsettled state of Judah, they seem to have returned to their old desert tracts. Though now intermingled with the Amalekites, they were not implicated in the offences of that wicked race; but for the sake of their ancestors, between whom and those of Israel there had been a league of amity, a timely warning wasafl'orded them to remove from the scene of danger.
7-9. He Spares Agag and the Best of the Spoil. 7-9. Saul smote the Amalekites—His own view of the proper and expedient course to follow was his rule, not the command of God. 8. he took Agag alive—This was the common title of the Amalckite kings. He had no scruple about the apparent cruelty of it, for he made fierce and indiscriminate havoc of the people. But he spared Agag, probably to en.ioy the glory of displo.ying so distinguished a captive, a)id, in like manner, the most valuable portions of the booty, as the cattle. By this wilful and partial obedience to a positive command, complj'ingwith it in some parts and violating it in others, as suited his own taste and humour, Saul showed his selfish, arbitrary temper, and his love of despotic power, and his utter unfitness to perform the duties of a dolegated king in Israel. it was done in ignorance and involved no guilt, he was, like Jephtluvh, about to put his son to death, in conformit.y with his vow. But the more enlightened conscience of the army prevented the tarnishing the glory of the day by the blood of tlie young hero, to whose faitli and valour It was chiefly due. 47, 48. So Saul fought against all hU enemies on every side—This signal triumph over the Philistines was followed, not only by their expulsion from the land of Israel, but by successful incursions against various hostile neighbours, whom he harassed though he did not snlxlue them.
10, 11. Gon Rejects Him for Disoredience. 10, 11. Tile word of tlte Lord came unto SamnrI, saying. It reprntetli me that 1 have set up Saul—I!cpcntan(^e i.s attributed in Scripture to Him when bad men give Him cause to alter His course and method of procedure, and to treat them as if He did " repent" of kindness shown. To the heart of a man like Samuel, who was above all envious considerations, and reall.v attached to the king, so painful an ajinouncement moved all liis pit.'V', and led him to pass a sleepless night of earnest intercession. 13. Saul came to Carmcl—In the south of Judah (Joshua l.i.
CHAPTEE XV.
.W; ch.'Z'i.'i). 1/J. he set hiiii up a place i.e., a pillar (2 Samuel 18. I.S) ; lit., a /irf?K/—indicating that whatever was the form of the monument, it was surmounted, according to the ancient fashion, by the figure of a hand, the symbol of power and energy. The erection of this vainglorious trophy was an additional act of disobedience. His pride had overborne his sense of duty in first raising this monument to his own honour, ;ind then going to Gilgal to iiirer sacrifice to God. 13. Saul said unto him, UlesKed be thou of the li Ord ; 1 have performed the comi»iand«icnt of the L.or«l — Saul was either blinded liy n partial and delusive self-love, or lie was. In his declaration to Samuel, acting the part of a Ver. I-fi. SauiSent TO DESTnoY Amalfk. 1. Samuel aid unto Saul, The Ijord sent me to anoint thee; now hearken unto the Lord—Several years had liccn jinssed in successful military operations against troublesome neighbours; and during these Saul had been left to act in B great measure at his own discretion as an independent prince. Now a second test is proposed of his possessing the character of a theocratic monarch in Israel; and In announcing the duty required of him, Samuel brought before him his official station as the Lord's vicegerent, and the peculiar obligation under which he was laid to act iu that capacity. lie had formerly done wrong, for which a severe rebuke and threatening were administered to him (ch. 1.1. 13, 11). Now an opporlunUy was afforded him of retrieving that error by an exact ol)ed Unce to the Divine command. 'Z, 3. Amnlek — Tlio powerful tribe which Inhabited the country immediately to the eastward of the iior Murn Cushites. Their lerrllory extended over the whole of tlio eastern portion of the desert of Sinai to Rephldim—was the earliest oppoliold and artful hypocrite. He professed to have fulfilled the Divine command, and lliat the blame of an.v defects in the execution lay with the people. .Samuel saw the real state of tlie case, and In discharge of the c(mimission lu! had received before setting out, proceeded t.oileiU)nnce his conduct as charact(>rly,ed by pride, rcnel Uon, and obstinate di.sohedience. Wlien ftaiil persisted In declaring that lio had obeyed, alleging that the animals, whose bleating was heard, had been reserved for a liberal .sacrinent (DeuK ronomy 2ij. IS ; Kxodus 17. 8-l())—the hereditary mill restless encniy of Israel (Numbers 1 1. 1'); .ludges .'i. l.'i; fice of thanlfsgl ving to (»od, his sliullling, prevaricatine an«W''''r called forth a stern rebuke from the pr(>i)het..
It well deserved It—for the desllnaliou of thesiioil to Ui«
<i.3), and who hud not rejiented (ch. 11. 18; of their bitter 184
Sccmutl Sml by God to Bethlehem. 1 SAMUEL XVr, XVII. He Anoints David. pre-eminence had been early promised (Genesis 49. 10). /S. How can I go!—Tliis is another instance of human infirmity in Samuel. Since God had sent him on this mission. He would protect him in the execution. I am come to sacrifice — It seems to have been customary with Samuel to do this in the different circuits to which be went, that he might encourage the worship of God. 3. call Jesse to tlie sacrilice i. e., the social least that followed the peace offering. Samuel, being the oflerer, had a right to invite any guest he pleased. 4. tlie elders of altar was a flimsy pretext—a gross deception, an attempt
conceal the selfishness of the original motive under the Cloak of religious zeal and gratitude. 24. I feared tlie people, and oljeyetl their voice—This was a different reason from the former he had assigned; it was the language of a man driven to extremities, and even had it been true, the principles expounded by Samuel showed that it could have been no extenuation of the oflence. The'proi)het then pronounced the irreversible sentence Of the rejection of Saul and his family. He was Judicially cut off for his disobedience. 34r, 35. I liave sinned . . . turn aain with me, that I may worship the Lord The erring, but proud and obstinate monarch was now humbled. He was conscience-smitten for the moment, but his confession proceeded not from sincere repentance, but from a sense of danger and desire of averting the sentence denounced against him. For the sake of public appearance, he besought Samuel not to allow their serious difl'erences to transpire, but to join with him in a public act of worship. Under the influence of his paintlie town tremhled at his coming—Betlilehem was an obscure town, and not within the usual circuit of tlie judge. The elders were naturally appreheusive, therefore, that his arrival was occasioned by some extraordinary reason, and tliat it might entail evil upon their town, In consequence of the estrangement between Samuel and the king. 5. sanctify yourselves—By tlie preiiaiations described (Exodus 10. II, 15). The elders wei'e to sanctify themselves. Samuel liimself took the great;est care in the sanctiflcation of Jesse's family. Some, however, think that the former were invited onl.y to join in the sacrifice, while the family of Jesse were invited by themselves to the subsequent feast. G-10. Samuel SMid, Surely the Lord's anointed is hcfore liini—Here Samuel, in consequence of taking his impressions from the external appearance, fails into the same error as foriiierly (c!i. 10. 2t). fully agitated feelings, he designed to offer sacrifice, partly to express his gratitude for the recent victory, and partly to implore mercy and a reversal of his doom. It was, in anotlier view, a politic scheme, that Samuel might be betrayed into a countenancing of his design in reserving the rattle for sacrificing. Samuel declined to accompany him. 27. he laid hold npon the skirt of his innntle %hc moil, upper tunic, official robe. In an agony of men-
U-14. lip: Anoints David. 11. there remaincth yet tlie youngest, and, lieliold, he heepetJi tlie sheep—Jesse having evidently no idea of David's wisdom and bravery, spoke of him as tlie most unfit. God, in his providence, so ordered it, tliat the appointment of David miglit tlie more clearly appear to be a Divine purpose, and not the design tal excitement, he took hold of the prophet's dress to detain liiiii ; the rending of the mantle was adroitly pointed to as a significant and mystical representation of his severance trom the tlirone. 29. the strengtli of Israel will not lie—Heb., "He that gives a victory to Israel;" a furtlier rebuke of his pride in rearing the Carmel trophy, and an intimation tiiat no loss would be sustained in Israel by his rejection. 31. Samuel tuniecl again after Saul—Not to worship along with him; but first, that the people might have no ground, on pretence of Saul's rejection, to witlidraw their allegiance from him; and secondly, to compensate for Saul's error, by executing Goil's judgment upon Agag. 32. Agag came iinto him delicately—Or cheerfully, since he had gained tlie favour and protection of the king. 33. 8amnel hewed Agag— This cruel tyrant met the retribution of a righteous Providence. Never has it been unusual for great or oflicial per Bonages in the East to perform executions with tlieir own bands. Samuel did it "before the Lord" in Gilgal, appointing that same mode of punishment (liitherto unknown in Israel) to be used towards him, which he had /ormerly used towards others. eitlier of Samuel or Jesse. David, having not been sanctified with the rest of his family, it is proljable tliat he returned to his pastoral duties the moment the special business on wliicli lie liad been summoned was done. 12.' he was ii Kldy, i&c-Josephus says that David was ten, while most modern commentators are of the opinion that he must have been fifteen years of age. 13. Tlien Samuel took the liorn of oil, and anointed liim—This transaction must have been strictly private. 14-18. Tlie Spirit of the li Ord departed from Saul, and an evil spirit from the Lord troubled him—His own gloomy refleclious—the consciousness that he had not acted up to tlie cliaracter of an Israelitislr king—the loss of his tlirone, and the extinction of his royal house, made him jealous, irritable, vindictive, and subject to fits of morbid melanclioly. 19. Saul sent messengers unto Jesse, and said, Send me David—In the East the command of a king is iinpei'ative, and Jesse, however reluctant and alarmed, liad no alternative but to comply. 20. Jesse took an ass laden with bread, and a bottle of wine, and a kid, and sent them
CHAPTER XVI.
. . . unto Saul—as a token of homage and respect. 21. David came to Saul—Providence thus prepared David for his destiny, by placing him in a way to become acquainted with the manners of the court, the business of government, and the general state of the kingdom, became his armour-bearer—This choice, as being an expression of the king's partiality, shows how honourable the oflice was held to be. 2,3. David took an harp, and played with his hand : so Saul w.is refreshed, and well —The ancients believed that music had a myslerious influence in healing mental disorders.
Ver. 1-10. Samuel Sent by God to BETni.KirEM. 1. The li Ord said uuto Samuel, How long %vilt tliou mourn for Saul—Samuel's grief on account of Saul's rejection, accompanied, doul)tless, by earne.st pra.vers for his restitution, showed the amiable feelings of the man; but they were at variance witli his public duty as a prophet. The declared purpose of God to transfer the kingdom of Israel into other hands than Saul's, was not an angry menace, but a fixed and immutable decree; so that Samuel ought to have sooner submitted to the peremptory manifestation of the Divine will; but to leave him no longer room to doubt of its being unalterable, he was sent on a private mission to anoint a successor to Saul (see on ch. 10. 1). The immediate designation of a king was of the greatest importance for the interests of the nation in the event of Saul's death, which, to this time, was dreaded; it wouUI establisli David's title, and co Tnfortthe minds of Samuel and other good men with a right settlement, whatever contingency might haiipeii. I have provided me a king—The language Is remarkatile, and intimates a difference between this and the former king. Paul was the people's choice—the fruit of their wayward and sinful desires for their own honour and aggrandizement; the next was to be a king who would consult the JUvinc glory, arid selected from Miat tribe to which the CHAPTER XVII.
Ver. 1-.3. The IsnAEi.iTKS and Philistines hkino Ready to Battle. 1. the Philistines gathered together their armies—Twenty-seven years after tlieir overthrow at Michniash. Having now recovered their spirits and strength, they sought an oiijiortunity of wiping out tlie infamy of that national <iisaster. as well as to regain tlieir lost ascendene.y over Israel. Shocoh—now Shuwcilieh, a town in the western plains of Judah (Joshua irj. 3o), nine Roman miles from Eleutlieropolis, toward Jerusalem, (RoniNSON.) Azkah—a small place in tlie neighbourhood, Kphes-danimlm — or I'as-daminim il Cliroii icles 11.13), "the portion or eftusioL of blood,"' situated between t-a
Quliaih ChuUenyes the Isradiles. 1 SAMUEL XVIII. David Accepts the Chcdlcnye, und Slays ITtm. otlier two. 3. -valley of £Iali i. e., the Terebinth, now Wady Er-Sumt. [Robinson.] Anollieivalley somewhat to the north, now called Wady Beit Hauina, has been tlxed on by tlie tradition of ages. and especially an Oriental youth, to make a parade of hla gallantry. But David's piety sank all consideration of his own prowess, and ascribed the success of t hose aoh ievements to the Divine aid, which he felt assured would not 4-H. iJoLiATH Challenges a Combat. 4-11. a cUampiou— Hib., a man between two; i.e., a person who, on Vie witlilield from him in a cause which so intimately concerned the safety and honour of His people. Sanl said, Go, and the Lord be witJi tliee—The pious language of the modest but valiant youth impressed the monarch's heart. He felt that it indicated the true military confidence for Israel, and, therefore, made up his mind, without any demur, to sanction a combat on which the fate of his kingdom depended, and with a champion supporting his interests apparently so unequal to the task. 38, 39. Sunl armed David witli his armour— The ancient Hebrews were particularly attentive to the personal safety of their warriors, and hence Saul equipped the youthful champion with his own defensive accout reineuts, whi<-h would be of the best style. It is probable that Saul's coat of mail, or corslet, was a loose shirt, otliorwise t)fee part of his own people, undertook to determine the national quarrel by engaging in single combat with a Ciiosfn warrior in the hostile army. 5. Ueliiiet of brass —The Philistine helmet had the appearance of a row of feathers set in a tiara, or metal band, to which were attached scales of the same material, for the defence of the neck and the sides of the face. [Osborn.] a coat ofmaU —a kind of corslet, quilted with leather or plates of metal, reaching only to the chest, and supported by shoulder straps, leaving the shoulders and arms at full liberty. 6. greaves of brass—boots, terminating at the ankle, made In one plats of metal, but round to the shape of the leg, and often lined with felt or sponge. They were useful in guarding the legs, not only against the spikes of the enemy, but in making way among thorns and briers, a target of hrass—a circular frame, carried at the back, suspended by a long belt which crossed the breast from the shoulders to the loins. 7. stall' of Iiis spear—rather under five feet long, and capable of being used as a javelin it could not have fitted both a stripling and a man of the colossal stature of tlie king. 40. brook—Wady. bag—Or scrip for containing his daily food, sling—Tlie sliny co"iisisted of a double rope with a thong, probably of leather, to receive the stone. The slinger held a second stone iu his loft hand. David chose five stones, as a reserve, in case the first should fail. Shepherds in the East carry a sling and stones still, for the purpose of driving away, or killing, the enemies that prowl about the tlook. 4:;i-47. the Philistine said . . . David said to the Pliillstinc— When the two champions met, tliey generally made each of tlu in a speech, and sometimes recited some verses, (eh. in. 10). It luid an iron head, one beariHg a stiield— In consequence of their great size and weight, tlie Oriental warrior had a trusty and skilful friend, whose office it was to bear the large shield behind which he avoided the missile weapons of the enemy. He was covered, cap-apie, with defensive armour, while he had only two otleusive weapons — a sword by his side and a spear in his hand. 8-11. I rtefy tUe armies of Israel; give me a mail, tixat we may figUt together—In cases of single combat, a warrior used to go out in front of his party, and advancing towards the opposite ranks, challenge some one to fight with him. If his formidable appearance, or great reputation for physical strength and heroism, deterred any from accepting the challenge, he used to parade himself withiu hearing of the enemy's lines, specify in a loud, boastful, bravado style, defying them, and pouring out torrents of abuse and insolence to provoke their resent in en t. filled with allusions and epithets of the most opprobrious kind, and hurling contempt and defiance at one another. This kind of abusive dialogue is common among the Arab combatants still, David's speech, however, presents a striking contrast to the usual strain of these invectives.
It was full of pious trust, and to God he ascribed all the glory of the triumph he auti<'ipated. 40. Smote the Philistine in his forehead—At tlio opening for the eyes —that was the only exposed part of his body. 51. cnt off his liiead—Not as an evidence of the giant's death, for his slaughter had been ettected in presoiioe of the whole army, l)ut as a trophy to be borne to Saul. The heads of slain eiKMiiies are always regarded in the East as the most welcome tokens of victory. 5^. Shaaraim—See Joshua l"). :;(). 54. tent—The sacred tabernacle. David dedicated the sword of Goliath as a votive otfering to the l^-ys. David Accepts the Challenge, and Slays
17. T.ilte isow for tUy bretliroii an eplialk of tills parched corn, and these ten loaves—In those times campaigns selilom lasted above a few days at a time. The soldiers were volunteers or militia, who wore supplied with provisions from time to time by their friends at home. IS. talcc tlieir pledge—Toliens of the soldiers' health and salcty were sent home in the convenient form of a look of their hair, or piece of their ijail, or such like, carry these (en cheeses to the captain—to enlist his kind Bltontion. Oriental cheeses are very small, rosonililing in shape iuid sii;eour penny loaves; and aUliougli they are frequently made of so soft a consistence as to rosi'mblo curds, those which Uavid carried seem to have been fully formed, pressed, and sufliciently dried to admit of their being carried. H'Z. David lefttlte sheep wlith a keeper This is tlie only iiistanc'c in wlii('h the hired sliophord is distinguished from the ituister or one of his fanrily. trench—some feeble attempt at a rampart. It appears
Lord. 5,'i-58. Saul said unto Abner . . . -whose son Is tills youth i—A young man is more spoken of in many Kasleru countries by his father's name than his own. The gi-ov.'l h of tlie beard, and otlier changes on a no-\v fullgrown youth, prevented the king from recognizing his former favourite minstrel.
CHAPTER XVIII.
Ver. l-f. Jonathan Loves David. 1. the soul of .Tonnthan was knit -(vlth the soul of David-They were nearly of an age. The prince had taken little inten-st in David as a. minstrel ; but his heroism and modest, manly bearing, liis piety and high eiulownionts, kindled the flame not of admiration only, but of all'eotion, in the cougenial niinil of Jonathan, ii. Saul would let l»lm go na more home—He was established as a permaiiont resident (see Mart/.) to have been formed by a line of carts or cliariols, which, from the earliest times, w;is the practice of nomad jxople. '/i-i. left his carriage In the liand of the keeper of the carriage—to nuvlvi; his way to tlie Standard of .ludali. make his father's house free In iKrael— His family should be exempted from the impositions and services to which the gtmeral l)ody of the Lsraelites were sul).jected. 34-.'Jfl. a lion and a bear These were two diU'erent rencontres, for those animals prowl alone. Tlie btar must have been a Syrian bear, which is believed to be a distinct species, or perhaps a variety, of thi brown bear. The beard applies to the lion alone. Those feats seem to have been iierformod with no •weapons more odoeti ve than the rude staves and stones of the field, or his Hhepherd's crook. 37. Tine Lord tliat delivered me— It would have been natural for a youth, m at court. 3. Then .lonalliaii and David made a covenant—Such covenants of brotherhood are frequent In thu
East. Thoy are ratified by certain ceremonies, and in presence of witnesses, that tin; persons covenanting will be sworn brothers for life. 4. .Toiiathnn stripped him* s«'lf of tlic robe that was upon him, and gave it to David-To receive any part of the dress which had been nwrii by a sovereign, or his eld(>st son and heir, is doomed, in the East, l\n': liighesl honour which can beconforred ou a subject (see on Esther G. 8). The girdle, lieing conni Kjted with the sword and the bow, may be considered as belnft part of the military dress, and great value is attached tc
It in the East.
5-9. Haul Envies his Puaise. 0. tlic women canu
Saul Offers Durkl liia Dauyhter. 1 SAMUEL XIX. SauCs Huge (lyainst DavCd. within which tliis exploit was to be aclveved was not exhausted. SJ7. David slew of ttie Philisilnes two hundred men—The number was doubled, partly lo sliow ont of nil tlie cities of Israel—In the homeward march from tlie pursuit of t!ie PluHstines. This is a cliaraeter-
Istio trait of Oriental manners. On the return of friends his respect and attachment to the princess, and parity to oblige Saul to the fulfilment of his pledge. 39. Saitl vvaa yet the more afraid of David—Because Providence had visibly favoured him, by not only defeating the conspiracy against his life, but tlirough his royal alliance paving his way to the tlirone. lout! ubsent.and particularly on tlie retuxn of a victorious army, bands of women and children issue from the towns and \ inaes, to form a triumphal procession, to celel)rate the victory, and, as they go along, gratify the soldiers with dancins, instrumental music, and extempore songs.
In honour of the generals who have earned tlie highest distinction by feats of gallantry. The Hebrew women, CHAPTER XIX. therefore, were merely paying the customary gratulations to David as the deliverer of their country, but they committed a great indiscretion by praising a suli.ject at Ver. 1-7. Jonathan Discloses iiis Father's Pt;i;rw,K TO KlLl David. 1. Saul spake to Jonaifliaii Itis s<fn, and to all his servants, tli,at <iiey should kill David the expense of their sovereign. 9. Sanl eyed David— t. e , invidiou.sly, witti secret and malignant hatred.
Tlie murderous design he had secretly cherished lie now reveals to a few of his intimate friends. Jonathan was among the number. He prudently said nothing at the time, but secretly apprised David of his danger, and waiting till the morning, when his father's excited temper v/ould be cooled, stationed his friend in a place of concealment, where, overhearing the conversation, he might learn how matters really stood, and take iminer'dato
Skkks to Kili, Hni. 10. on tlie inoi-row tlie evil spii-it from (vo<l c-nnie upon Saul—This rankling thouglit bronglit on a svulden paroxysm of his mental malady. lie iiroji Tnesiietl-The term denotes one under the influence either of a good or a bad spirit. In the present it is used to express tliat Ravil was in a frea/.y. David, perceiving the symptoms, hastened, by the soothing strains of his liarp, to allay the stormy agitation of the royal mind. lint ere its mollifying influence could be felt, Saul hurled a javelin at the head of tlie young musician, tliere wns a jnvelin In Saul's linncl—Had it been followed by a fatal result, the deed would have been considered the act of an irresponsible maniac. It was repeated more than once ineffectually, and Saul became Impressed wiili a dread of David as under the special profliglit, if necessary. 4-7. Jonathan spake good of David—He told his father he was committing a great sin to plot against the life of a man who had rendered the most invaluable services to his country, and whose loyalty had been tiniformly steady and devoted. The strong remonstrances of Jonathan produced an effect on the impulsive mind of his lather. As he was still susceptible of good and honest impressions, he bound himtection of Providence.
]:V1(). Fears H!M fon his Good Success. 13. Therefore .'jaul removed liitii li-oiii liim—Sent him a way truin self by an oath to relinquish his hostile purpose; and thus, tlirough the intervention of tiie noble-minded prince, a temporary reconciliation was effected, in consequence of wliicli David was again employed in the public service. the court, wliere the principal persons, including his own son, were spell-bound with admiration of the young and pious warrior, nnd made Him CiJi>taii« over aCiioMsnnd —Gave him a military commission, which was intended
8-17. Saul's Malicious Race Bueaks Out against David. 8-10. David went out and fo'i^-^iit with the PJillistineji, and slew ttienn with a great sli-uglitor— to be an lionourable exile. But this post of duty served only to draw out before the public the extraordinary and varied qualities of his character, ^nd to give him a stronger hold of the people's affections. brilliant victory was gained over tlie public enemy. But these fresh laurels of David re-awiikeiied in the moody
17-21. He Oi-'FERS III.M iri.S DAL'GirTEK FOR A SNAKE. lireast of Saul the former spirit of envy and melancholy. On David's return to court, the temper of Saul became move fiendish than ever; the melodious strains of the harp had lost all their power to charm ; and in a paroxysm of uncontrollable frenzy he aimed a Javelin at the person of David—the missile having been fiirown with such force that it pierced the chamber wall. David providentially escaped; but the king, having now thrown off the mask and being bent on aggressive measures, ma<!e liis son-inlaw's situation everywhere perilous. 11, I'-J. Said sent messengers unto David's house to watch liim, and to slay Him—The fear of causing a com.motion in the town, or favouring his escape in tlio darlcness, seemed to have influenced the king in ordering them to patrol till the morning. This infatuation was overruled by Providence to favour David's escape; for his wife, seci'etly apprised by Jonathan, who was privy to the design, or spying persons in court livery watching the gate, let him <lown
17. Saul said to David, Beliold my elder daugliter Merab, Jier -will 1 Rive thee to wife—Though bound to this already, lie had found it convenient to forget his former promise, and now liolds it out as a new ofl'er, which would teinpt David to give additional proofs of his vah/ur. But the fickle and perfidious monarch broke his pledge at the time when the marriage was on the eve of being celebrated, and bestowed Jlerab on another man (see on 2 Samuel 21.8); an indignity as well as a wrong, which was calcidated deeply to wound the feelings and provoke the resentment of David. Perhaps it was intended to do so, that aiivantage might be taken of his indiscretion. Bat David was preserved from this snare. aO. Sliclial, Saul's daughter, loved David-This must have Uappemsl some lime after, tliey told Sacil, and the tiling please*! liini—Not from any favour to David, but he saw that it would be turned to the advancement of his malicious pmposes, and the more so when, by the tlirougti a window (see on Joshua 2. 15). 13, l*. Michol took an linage, and laid it in the bed—"An image," artful Intrigues an<l flattery of his spies, the loyal sentiments of Da vid were discovered. 35. Tlie king deslreth not any dowry—In Eastern countries the husband pnr-
HI., "the teraphim," and laid, not in the bed, but literally on the " divan ;" and "the pillows," /. e., the cushion, which usually lay at tiie back of the divan, and was stuffed with "goat's hair;" she took from its bolster or heading at the upper part of the divan; this she placed lower down, and covered with a mantle or hyke, as if to chajieH his wife either by gifts or services. As neitlier David nor his family were in circumstances to give a suitable dowry for a princess, the king intimated that he would be graciously pleased to accept some gallant deed foster a proper warmth in a patient; at the same time spreading the goat's hair skin .so as to resemble human hair in a dishevelled state. The pretext was that David lay there sick. The first messengers of Saul, keeiiing at a respectable distance, were deceived; but the imposition was detected on a closer inspf'Ction. 1.5. Ilriiig him to me in the lied—a portable couch or mattress.
In the public .service, a linndred foreskins of tlie PliilIstlnea—Such mutilations on the bodies of their slain enemies were commonly practised in ancient war, and the number told Indicated the glory of the victory. Saul's willingness to accept a public service had an air of lilxrallty, while his choice of so difficult and liazardous a Bervice seemed only putting a proper value on gaining the hand of a king's daughter. Hut he covered unprincipled malice against David under this proposal, which exhibited a zeal for God and the covenant of circumcision. 36. the days were not expired— The period
18-2:?. David I''lees to Samuel. 18-31, David fled, antl came to Kamah—.Samuel was living In great retirement, superintending the school of the prophet*, estubllslied in the little hamlet of Naloth, in the neigh-
David Considls with Jonalhan. 1 SAMUEL XX. Said Secl-g to Kill Jonathan. bourhood of Ramah. It was a retreat congenial to the mind of David; but Saul, having found out liis asylum, sent three successive bodies of men to apprehend him. The character of the place, and the influence of the sacred exercises produced such aji etfect on tliem, that they were Incapable of discharging their commission, and were led, by a resistless impulse, to join in singing tiie praises of God. Saul, in a lit of rage and disappointment, determined to go himself. But, before reaching the spot, his mental susceptibilities were roused even more tlian his mes.se Tigers, and he was found, ere long, swelling tlie ranks of the young prophets. This singular change can be ascribed only to tlie power of Him wlio can turn the hearts of men even as the rivers of water. part of the conditions—the reiteration of this covenant on botli sides (?•. 17) to make it indissoluble ; all this indicates sucJi a power of mutual aflection, such magnetic attractiveness in the character of David, such susceptibility and elevation of feeling in the heart of Jonathan, that tills interview for dramatic interest ami moral beauty stands unrivalled in the records of human friendsliip. 19. wlien tlion liast stayed tliree days—Either with your family at Bethlehem, or wherever you find it convenient, come to tlie place wliere tlion <Ud!>t Iiide tliyself vi'lien tUe bnsiness was in liand Hch., " in the day or time of the liusiness," when the same matter was under inquiry formerly (ch. 19. 22). remain by tlie stone Ej.el Heb., "the stone of the way;" a sort of miiestone wliich directed travellers. He was to conceal himself in some cave or hiding-yilace near that spot. as tonc Uing the matter wliieti tliou and I Itave spokeik of—The plan being concerted, the friends separated for a time, and the amiable character of Jonathan again peers out in his parting allusion to their covenant of friendship.
24. Saul Prophesies. a4. lay dotvn naked—j. e., divested of his armour and outer robes—in a state of ti-ance. Thus God, in making the wrath of man to praise Him, preserved the lives of all the prophets, frustrated all the purposes of Saul, and preserved the life of his servant.
OHAPTER XX.
2t-40. Saul, Missing David, Seeksto Kill Jonathan. 25. tlie king sat npon liis seat, as at otlier times . . , by tUe wall—The left-hand corner at the upper end of a room was and still is in the East, the most honourable place. The person seated there has his left arm confined by the wall, but his right hand is at full liberty. From Aimer's position next the king, and David's seat being Ver. 1-10. David Consults with Jonathan for his Safety. 1. David fled fi-oin Naiotli in Rnmali, and came and said before Jonatlian—He could not remain In Naioth, for he had strong reason to fear, tliat when the religious fit, if we may so call it, was over, .Saul would relapse into his usual fell and sanguinary temper. It may be thought that David acted imprudently in directing his flight to Gibeah. But he was evidently prompted to go thither by the most generous feelings—to inform his friend of what had recently occurred, and to obtain that friend's sanction to the course he was compelled to adopt. Jonathan could not be persuaded there was any real danger after the oath his father had taken ; at all events, he felt assured his father would do nothing without telling him. Filial attachment naturally blinded the prince to defects in tlie parent-iil character, and made him reluctant to believe his father capal)le of such atrocity. David repeated his unshaken convictions of Saul's murderous purpose, but in terms delicately chosen (v. 3), not to wound the filial feelings of his friend; while Jonathan, clinging, it would seem, to a hope that the extraordinary scene enacted at Naioth might have wrought a sanctified improvement on Saul's temper and feelings, undertook to inform David of the result of his observations at home. 5. David t>ald to •Tonatlian, To-morrow is tiie ne%v moon, and I slioiilfl not fail to Kit willt (lie king at meat—Tlie beginning of a new montli or moon was always celebrated by special .sacrifices, followed by feasting, at which the head of a family expected all its members to be present. David, both as the king's son-in-law and a distinguished courtier, dined on such occasions at the royal tal)le, and from its being generally known that David had returned to Gibeah, his presence in the jialaee would be naturally expected. This occasion was chosen by the two friends for testing the king's state of feeling. As a suitable pretext for David's al)senco, it was arranged that he should visit his family at Bethlehem, and thus create an opportunity of ascertaining how his non-appearance would be viewed. The time and p\;ice were fixed for Jonatlian reporting to David ; butas circumstances might render another interview unsafe, it was deemed expedient to communicate by a concerted signal. left empty, it would seem that a state etiquette was observed at the royal table, each of the courtiers and ministers having places assigned them according to their respective gradations of rank. Jonathan arose—Either as a mark of respect on the entrance of the king, or in conformity with the usual Oriental custom for a son to stand in presence of ins father. 30, he is not clean—No notice was taken of David's absence, as he might be labouring under sofne ceremonial defilement. 27. on the morrow, whicli was the second day of the montli—The time of the moon's appearance being uncertain—whether at midday, in tlie evening, or at miilnight, the festival was extended over two days. Custom, not the law, liad introduced tllis. Sanl said unto Jonathan, AVIierefore Cometh not the son of Jesst—The questi<m was asked, as it were, casually, and with as great an air of indilference as he could assume. And Jonathan having replied that David liad asked and obtained his permission to attend a family auniversar.y at Bethlehem, the pent-up passions of the king burst out in a most violent storm of rage and Invective against his son. 30. thon son of the pervei-se woman—This is a striking Oriental form of abuse. Saul was not angry with his wife; it was the son alone, upon whom he meant, by this style of address, to discharge his resentment; and the principle on which It is founded seems to be, that to a genuine fllial instinct It is a more inexpiable o/fence to hear the name or character of 11 parent traduced, tlian any personal reproach. Thia was, undoubtedly, one cause of "the lli'rce anger" lu which the high-niiiided iirince lelf the table without tasting a morsel. 33. Soul cast q Jnvellii at liim—This is a sa<l proof of the maniacal frenzy into which tlic unhappy monarch was transported. 35. Jonatlian went into tlie field at tlie time np|n>infcd—or, "at tlu> jilace appointed." '>(>. Ike said (o the liid, Kiiii, find out the arrows which I slkoot— the direction gi\ eii aloud to the attendant was the signal iireconcertinl with David. It implied danger. 40. Jonathan gave his artillery unta his lad— r., his missive weapons. The French word " artillerle," slgu Sties "arcliery," and the term is still used in England, in the designation of the "artillerj company of li Ondon," the association of archers, thoiigli they have long disused bows and arrows. Jonathan's boy being despatched out of the way, the fi'lends enjoyed the satisfaction of a final meeting.
U-2.'i. Their Covenant Renewed nv Oath. ll..Tonatlinn said to David, Come, l<^t ns go into tike tleld—The privati dialogue, which is Ikm-c detailed at full length, presents a most beautiful exhiliition of these? twoainialile and noble-minded friends. Jotialhan was led, in tliecircumstane(!S, to bo the cliief speaker. Tlie strength of his attachment, his pure disinterestedness, his w.arm piety —his Invocation to God, consisting of a prayer and a Folemn oath combined-the calm and lull exi)ression he gave of his conviction that his own family were, liy the Divine will, to be disinherited, and David clevaled to the possession of the tlirono—the covenant entered Into with David on behalf of his descendants, and the Imprecation
41, 12. Jonathan and David I.ovincjt.y Part. 41,4!}. IJavld IV'll on his face ami I>om cil three times—a token of liomiige to the prince's rank; but on a close apiiroach, ( very otlier consideration was sunk in the lull How of tha purest brotlierly ad'ection. 43. Jonnthnn said 1o Davidi t.o in peace—The Interview being a stolen one, and every (v. denounced on unv of them who should violate his David Ohtaina Hallowed Bread. 1 SAMUEL XXI, XXII. His Kinsmen Resort to Him at Adullam.
Achish was generous (ch. 27. G). He might wish to weaken the resources of Saul, and it was common in ancienl times for great men to be harboured by neighbouring princes. 13. feigned himselfmad—It is supposed to have been an attack of epilepsy, real, or perhaps only pretended. This disease is relieved by foaming at the mouth, let fall hig spittle upon his beard—No wonder that Achish supposed him insane, as such an indignity, whether done by another, or one's self, to the beard, is considered in tlie East an intolerable insult. moment precious, it was kindness in Jonathan to hasten his friend's departure.
CHAPTER XXI.
Ver. 1-7. David, AT Nob, Obtains OF Ahimblech HalI/OWED BkEAD. 1. Tlien came David to Alvtmelecli Nob, a city oi the priests (cli. 22. 19), was in the neighbourhood of Jerusalem, on the Mount of Olives—a little north of tlie top, and on tlie nortli-east of the city. It is computed to liave been about five miles distant from Gibeah. Ahimelecli, the same as Aliiah, or perliaps liis brotlier, both being sons of Ahitub (cf. ch. 11. 3, with ch. 22. 4-11, 20). His object in fleeing to this place, was partly for the supply of his necessities, and partly for comfort and counsel, in the prospect of leaving the kingdom. Aliimelecli was afraid at tlie meeti«»g of David—suspecting some extraordinary occurrence by his appearing so suddenly, and in CHAPTER XXII.
Ver. 1-8. David's Kindbed and Othees Resort to Him at Aduulam. 1. David . . . escaped to tlic cave Adnllam—Supposed to be that now called Deir-Dubban, a number of pits or underground vaults, some nearly square, and all about fifteen or twenty feet deep, with perpendicular sides, in the soft limestone or chalky rocks. They are on the borders of the Pliilistine plain, at the base of the Judea mountains, six miles soutU-west from Bethlehem, and well adapted for concealing a number of refugees. Ills bretliren, and all Ivls fatlier's lioiise . . . went down—To escape the el Tects of Saul's rage, which seems to have extended to all David's family. From Bethlehem to Deir-Dubban it is, indeed, a descent all tlie way. 3. every one that was in distress—(see on Judges sucli a style, for his attendants were left at a little distance, 'iThe king liatli eoininaiided me a busiuess, and liath said nnto me, Let no man know—This was a direct falsehood, extorted through fear. JJavid probably supposed, like many other persons, that a lie is quite excusable which is told for the sole purpose of saving the speaker'.s life. But what is essentially sinful, can never, from circumstances, change its immoral character; and David liad to repent of this vice of lying (Psalm 119.29). 4. there is no hallowed bread—Tliere would be plenty of bread in his house; but there was no time to wait for
11. 3.) 3. David went tlience to Mizpeh of Moab—Mizpeh signifies a watch tower, and it is evident that it must be taken in this sense here, for {v. 4) it is called " the hold" or fort. The king of Moab was an enemy of Saul (ch. 14. it. "The liallowed bread" was the old sliew-bread, which had been removed the previous day, and wliich was reserved for the use of the priests alone (Leviticus 24.9). Before entertaining the idea that this bread could be lawfully given to David and liis men, the higli priest seems to have consulted the oracle (ch. 22. 10) as to the course to be followed in this emergency. A dispensation to use tlie hallowed bread was specially granted by God himself. 6. these three days—as required by law (Exodus 19. 15). David and hi.s attendants seem to have been lurking in some of the adjoining caves, to elude pursuit, and to have been, consequently, reduced to great extremities of hun-
47), and the great-grandson of Ruth, of course, related to the family of Jesse; David, therefore, had less anxiety in seeking an asylum within the dominions of this prince than those of Achish, because the Moabites had no grounds for entertaining vindictive feelings against him, and their enmity to Saul rendered tliem the more willing to receive so illustrious a I'efugee from his court. 5. tlie prophet Gad said unto David, Abide not in the hold— 'it'uis sound advice, no doubt, came from a liigher source than Gad's own sagacity. It was right to appear publicly amongst the people of his own tribe, as one conscious of innocence and trusting in God ; and it was expedient that, on the death of Saul, his friends might be encouraged to support his interest, forest of Harath—south-west of Jerusalem. 6. Saul abode under a ti-ee in Ramali lit., under a grove on a hill. Oriental princes frequently sit with their court under some shady canopy in the open gf»". the bread is in a manner common i. e., now that It is no longer standing on the Lord's table. It Is eaten by the priests, and may also, in our circumstances, be eaten by us. yea, thongh it were Banctlfled this day in the vessel—i.e., though the hallowed bread had been but newly placed on the vessel, the ritual ordinance would have to yield to the great law of necessity and mercy (see on Matthew 12. 3; Mark 2. 2-5; Luke 6.3). 6. tliere is no bread there—in the tabernacle. The removal of the old and the substitution of the new bread was done on the Sabbath (Leviticus 24. 8), the loaves being kept warm in an oven heated the previous day. 7. Doeg, an Cdomite who had embraced the Hebrew religion, detained before theliord—at the tabernacle, perhaps, in tlie performance of a vow, or from its being the Sabbath, which rendered it unlawful for him to prosecute his journey, the chlefest of the herdsmen that belonged to Saul—Eastern monarchs anciently' had large possessions in flocks and herds; and the office of the chief shepherd was an Important one. air. A spear was the early sceptre. 7. Hear now, ye Benjamites—This was an appeal to stimulate the patriotism or jealousy of his own tribe, from which he insinuated it was the design of David to transfer the kingdom to another. This address seems to have been made on hearing* of David's return with his four hundred men to Judah. A dark suspicion had risen in the jealous mind of the king that Jonathan was privy to this movement, which he dreaded as a conspiracy against tJie crown.
9-16. DoBG Accuses Ahimelech. 9. Doeg set over the sei-vants Sept., the mules of .Saul. 10. lie inquired of the Liord for him—Some suppose that tliis was a malicious fiction of Doeg to curry favour with the king, but Ahimelech seems to acknowledge the fact. The poor simple-minded high priest knew nothing of the existing family feud between Saul and David. The informer, if he knew it, said nothing of the cunning artifice by which David obtained the aid of Ahimelech. The facts looked against him, and the whole priesthood along with hira were declared abettors of conspiracy.
9. He Takes Goliath's Sword. 9. sword of Goliath —(see on ch. 18. .54.) behind the ephod— In the place allowed for keeping the sacred vestments, of which the ephod is mentioned as the chief. The giant's sword was deposited in that safe custody as a memorial of the Divine goodness in delivering Israel, there Is none like that— Not only for its size and superior temper, but for its being a pledge of the Divine favour to him, and a constant stimulus to his faith.
17-19. .Saul. Commands to Kill the Priests. 17. th« footmen that stood about him—His body-guard, or riis runners (ch. 8. 11 ; 2 Samuel 15. 1 ; 1 Kings 1. 5 ; 1 Ki ngs 14.
10-15. At Gath He Feigns Himself Mad. 10. David. . . fled ... to Achislk, king of Gath—which was one of the five principalities of the Philistines. In this place his person must have been known, and to venture into that country, he their greatest enemy, and with the sword of Goliath In his hand, would seem to have been a perilous experiment; but, doubtless, the protection he received Implies that he had been dlrect«d by the Divine oracle.
28), who held an Importint place at court (2 Chronicles 12.
10). But tliey chose rather to disobey the king than to offend God by imbruing their hands in the blood of his ministering servants. A foreigner alone (Psalm 52. 1-3) could be found willing to be the executioner of this bloody and sacrilegious sentence. Thus was the doom of tlie house of Eli fulfilled. 19. Nob, the city of the priests, 189
Sard Pursues David. 1 SAMUEL XXIII, XXIV. David Spares SauFs Life. mote lie with the edge of the sworrt—The barbarous atrocities perpetrated agaiut this city seem to have been designed to terrify all the subjects of Saul from altbrdiiig either aid or an asylum to David. But tliey proved ruinous to Saul's own interest, as they alienated the priesthood, and disgusted all good men in the kingdom. athan have won, ere he could seek such an interview, and give utterance to such sentiments! To talk wiln calm and assured confidence of himself and family lu ing superseded by the man who was his friend by the bonds of a holy and solemn covenant, could only have been done by one who, superior to all views of worldly policy, looked at the course of things in the spirit and tiirougli the principles of that theocracy which acknowledged (Jod as the only and supreme Sovereign of Israel. Neither history nor fiction depicts the movements of a friemlsliip purer, nobler, and more self-denying than Jonathan's!
20-23. Akiathar Escapes and Fi.kes after David. no. one of the sons of Ahlmelech . . . escaped—This was Abiathar, who repaired to David in the forest of Hareth, rescuing, with his own life, the high priest's vestments {cli. 23.6, 9). On hearing his sad tale, David declared that he had dreaded such a fatal result from the malice and intriguing ambition of Doeg; and, accu.sing himself as having been the occasion of all the di.saster to Abiathar's family, invited him to remain, because, firmly trusting himself in the accomplisliment of the Divine promise, David could guarantee protection to him.
19-29. S.\rL PuilSUES Him. I'J-33. then came tJie Ziidiites to Saul, saying. Doth not David hide himself with nsl—From the tell of Ziph a panorama of the whole surrounding district is to be seen. No wonder, then, that the Ziphites saw David and his men passing to and fro in the mountains of the wilderness, and spying him at a distance, when he ventured to show himself on the hill of Haeliilah, "on the right hand of the wilderness," I. c, the south siile of Ziph, sent in haste to Saul, to CHAPTER XXIII. tell him of the lurking-place of his enemy. [Van de Vei.de.] /J'i. David came «lown into a rock, and aliode In the wilderness of Maon—Tell Main, the hillock on which was situated the ancient Maon (Joshua 15. 55), and from wiiich the adjoining wilderness took its name, is one mile nortli, ten east from Carmel. The mountain plateau seems here to end. It is true the summit ridge of the southern hills runs out a long way further towards the south-west; but towards the .south-east the ground sinks more and more down to a table-land of a lower level, which is called "the plain to tlie right hand (i. e., to the soutli)of the wilderness." [Van de Vei.de.] S9. David went up from tlienee, aitd dwelt in strongholdK nt En-p;e€lt— ('. p., "the spring of the wild goats or gaz<'lU'.i" —a name given to it from the vast number of ibexes or Syrian chamois wliich inhabit these clills on the western shore of the Dead Sea (Joshua 15. 62). It Is now called .Wn Jiddy. On all sides tlie country Is full of caverns, wlilcb might then serve as lurking-places for David and his men, as they do for outlaws at the present day. [Robinson.]
Ver. 1-6. David Rescues Keilah. 1. Then they told David—rather, "now they had told ;" for this information had reached him previous to his hearing (v. 6) of the Nob tragedy. Keilah—A city in the west of Judah (Joshua 1').
44), not far from the forest of Hareth. nnd theyrol> the threshing-floors—These were commonly situated on the fields, and were open to the wind (Judges 6. 11 ; Kutli 3. 2). 3. David inquired of the Lord—most probably tlirough Gad (2 .Samuel 24.; 1 Chronicles 21. 9), who was present in David's camp (ch. 22. 5), prol)al)ly by the recommendation of Samuel. To repel unprovoked assaults on unoffi-nding peo))le who were engaged in their harvest oi)erations, was a humane and benevolent service. But it was doul)tful how far it was David's duty to go against a public enemy without the royal commission; and on that account lie asked, and obtained, the Divine counsel. A demur on the part of his men led David to renew the consultation for their satisfaction ; after which, being fully assured of his duty, he encountered the aggressors, and, by a signal victory, delivered tlie people of Keilah from further molestation. G. an ephod—in which was the Urim and Tliummim (Exodus 2.S. 30). It had, prol)ai)ly, been committed to his care, while Ahlmelech and the other priests repaired to Gibeah, in obedience to tlie summons of Saul.
CHATTER XXIV.
Ver. 1-7. D.wiD iN A Cave at En-gedi cuts ovv Sau l'8 Skirt, bitt Spares his Life. 8. Saul went . . . <o seek Dnvid . . . upon the rocks of the wild goats Nothing but the blind infatuation of fiendish rage could have led the king to pursue his outlawed son-in-law among those craggy and periiendieular precipices, where were Inaccessible liiding-places. The large for<e he took with him seemed to give him every prospect of succeed-
7-13. Saul's Coming, and Theachkuy of the Keil-
ITES. 7. it was told Saul tliat David was come to Keilah—He imagined himself now certain of his victim, who would be hemmed within a fortified town. The wish was I'atlier to the thought. How wonderfully slow and unwilling to l)e convinced by all his experience, that the special protection of Providence shielded David from all his snares! 8. Saul called all the people togetlier to war—not the united tribes of Israel, l)ut (lie iulial)itants of the adjoining districts. This force was raised, probing. But the overruling providence of God frustrate<l all his vigilance. 3. he euine to the sheep-cotes— Most probably in the upper ridge of Wady Cliareitun. There Is a large cave— I am quile disposed to say Wic cave— lies hardly ably, on the ostensible pretext of opposing the I'hilistlnes, live minutes to the east of the village ruin, on the .south side of tlie wady. It is high upon the side of the calcareous rock, and it has uudergcine no change since David's time. The same narrow natural vaulting at tli(> entrance; the same huge natural cliamber in the rock, probably tli9 place where Saul lay down to rest in the heat of the day; the same side vaults, too, where David and his men concealed, when, accustomed to the obscurity of the cavern, they saw Saul enter, while, blinded by the glare of the light outside, he saw nothing of him whom he so bitterly persecuted. 4-7. tlie men of David said . . . Ileliold the day <if which ilie I>ord said uniolliee. Ifeliold, I will deliver ihine enemy Into thine hand— (iod bail never made any promise of delivering Saul into David's hiind; but, from the general and repeated in-omises of wliile, in reality, it was secretly to arouse mischief against David. O. he said to Abiathar the prie»it, lirliii; Iiiiher the epltod—The consultation was ntade, iiiid tl>e i)ray("r uttered, l)y means of the priest. The alternative comlltions here described have often been referred to as illustrating the doctrine of God's foreknowledge and preordination of events.
11-18. DAVti) Escapes to Ztph. 1*, 15. Dtivld al;ode in the wildemesH of Ziph—A mountainous and sequestered region was generally called a wilderness, and took its name from some large town in thedistrlct. Two tulles
Boutli-east of Hebron, and In the midst of a !(-vel plain, is Tell-/ipb, an isolated and conical hillock, about UN) feet high, probably the acropolis [Van dk VkldeJ, or the ruins [UoHiNSON] of the ancient (rity of /,iph, from which tlii kingdom to him, they concluded that the king's death was to be eli'eeted by taking advantage of some sui h opporl unity as the present. David steadily opposed the lugcnt Inst Igal Ions of bis lo Uowers to put an end to liiii and their trouliles by the death of their pei-secutor (a revengeful heart would have followed their advice, but David rather wished to oven-ome evil with good, and the surrounding wilderness was called. It seems, anciently, to have been covered by an extensive wood. The country liiis for cent uries lost its woods and forests, owing to the deva Hlatlons caused liy man. Ki. .roiiailinn w<'iit to Dnvld ijito tlie wood, and streii Rtliencd his liand in God—by the recollection of the Divine promises, and of their mutual covenant. 'What a victory over niitural lu ap coals of tire upon his head); he, however, cut oil a feelings and lower considerations nnist the fnllli of Jon-
Death of Samuel. 1 SAMUEL XXV. AhigaiVs Diacreet Conduct. stood anciftit ]^^.^on. tire man v.as very great— His property consisted in cattle, and he was considered weaUh3', according to the ideas of that age. 3. he wa» of the house of Caleb—of course, of the same tribe with David himself; but many versions consider Caleb (dog) not as a propei-, but a common noun, and render it, "he was snappish as a dog." 4-9. N.iltal <lisl shear his sheep, and David sent ten young men, &c.—David and his men lurked in these deserts, associating with the herdsmen and shepherds of Nabal and others, and doing them good offices, probably in return for information and supplies obtained tlirougli them. Hence wlieu Nabal held his annual sheep-shearing in Carmel, David felt himself entitled to share in the festival, and sent a message, recounting his own services, and asking for a present. " In all these particulars we were deeply st rui-k with the truth and strength of the biblical description of manners and customs almost identically tlie same as they exist at the present day. On such a festive occasion, near a town or village, even in our own time, an Arab sheick of the neighbouring desert weuld liardly fail to put in a word eitiier in person or by message ; and liis message, both iu form and substance, would be only a transcript of that of David." [Robinson.] fragment from tlie skirt of the royal robe. It is easy to Imajjiiie how tliis dialogue could be carried on, and David's approach to tlie king's person could have been ert'ected without arousing suspicion. Tlie ljustle and noise of Saul's military men and their beasts, the number of cells or divisions In these Immense caverns, and some of them far interior, being enveloped In darkness, while every movement could be seen at the cave's mouth—the probability that the garment David cut from might have been a loose or upper cloak lying on the ground, and tliat Saul might have been asleep—these facts and presumptions will be sufficient to account for the incidents detailed.
8-15. He Urges Thereby His Innocency. 8. Davia also arose . , . and went out of tlie cave, and cried after Saul—The closeness of the precipitous cliffs, though divided by deep wadys, and the transparent purity of tlie air enable a person standing on one rock to hear distinctly the words uttered by a speaker standing on another (Judges 9. 7). The expostulation of David, followed by the visible tokens he furnished of his cherishing no evil design against either the person or the government of the king, even when he had the monarch in his power, smote the heart of Savil in a moment, and disarmed him of his 10-13. The Churlish Answer Provokes Him. 10-13. Nabal answered David's servants . . . Who is DnvidT &c.—Nabal's answer seems to indicate that tlie country was at the time in a loose and disorderly state. David's own good conduct, however, as well as the important services rendered by him and his men, were readily attested by Nabal's servants. The prepai'ations of David to ciiastise his insolent language and ungrateful recpiital, are exactly what would be done iu the present day by Arab chiefs, who protect the cattle of the large and wealthy sheep-masters from the attacks of the marauding border tribes or wild beasts. Their protection creates a claim for some kind of tribute, in the sliajie of supplies of food and necessaries, which is usually given with great good-will and gratitude; but when withheld, is enforced as a right. Nabal's refusal, therefore, was a violation of liie established usages of the place. 13. two hundred men abode by the stutF—This addition to his followers was iiiade after his return into Judah (see on ch. 22. 2). fell purpose of revenge. He owned the justice of what David said, acknowledged his own guilt, and begged kindness to his house. He seems to have been naturally susceptible of strong, and, as in this in.stance, of good and grateful impressions. The improvement on his temper, indeed, was but transient—his language that of a man overwhelmed by the force of impetuous emotions, and constrained to admire the conduct, and esteem the character, of one whom he hated and dreaded. But God overruled it for ensuring the present escape of David. Consider his language and behaviour. This language "a dead dog, a flea," terms by which, like Eastern people, he strongly expressed a sense of his lowliness, and the entire committal of his cause to Him who alone is the judge of human actions, and to whom vengeance belongeth—his steady repulse of the vindictive counsels of his followers, the relentings of heart which he felt even for the apparent indignity he had done to the person of the Lord's anointed, and the respectful homage he paid the jealous tyrant who had set a price on his head—evince the magnanimity of a great and good man, and strikingly illustrate the spirit and energy of his prayer " when he was in tlie cave" (Psalm 112).
14-3.5. Abigail Pacifies Him. It-18. Ti>eu Abigail made haste—The prudence and address of his wife were the means of saving himself and family from utter destruction. She acknowledged the demand of her formidable neighbours ; but Justly considering, that to atone for the insolence other husband, a greater degree of liberality had become necessary, she collected a huge amount of food, accompanying it with the most valued products of the country, bottles—goat skins, capable of holding a great quantity, parched corn—It was customary to eat parched corn when it was fully grown, but not rijic 19. She said unto her servants, Go on before mc; behold, I come after you—People in the East always try to produi-e an effect by their presents, loading on several beasts what niiglit be easily carried by one, and britiging them forward, article by article, in succession. Abigail not only sent her servants in this way, but resolved to go in person, fo Uou'ing her present, as is commonly done, to watch the impression which her munificence would produce. 23. slic hasted, and lighted off the ass, an<l fell before David on lier face—Dismounting in presence of a superior is the highest token of respect that can he given; and it is still an essential act of homage to the great. Accompanying this act of courtesy with llie lowest form of prostration, she not only by her attitude, but her language, made the fullest amends for the disrespect shown by her husband, as well as paid the fullest tribute of respect to the character and claims of David. 2.5. Nabal—signifying fool, gave pertinence to his wife's remark. 26. let tlilue enemies , . . I)e as Nnlml—bo as foolish and contemptible as he. 29. tlie soul of my lord shall l>e bound in the bundle of life wltli the Lord thy God—An Orientalism, expressing the perfect security of David's life from all the assaults of his enemies, under CHAPTEE XXV.
Ver. 1-9. Sasiukl, Dies. 1. Samuel died—After a long life of piety and puljlic usefulness, having left behind him a re]Hitation wliich ranks him amongst the greatest of Scripture worthies. Iinried Iilm in Iiis own liouse at Kainali i. e., his own mausoleum. The Hebrews took as great care to provide sepulchres anciently as people do In the East still, where every respectable family has its own house of the dead; and often this is in a little detached garden, consisting of a small stone building, where there is no rock, resembling a house, which is called the sepulchre of the family—it has neither door nor window. David arose and went down to tlie wilderness of Paran—This removal had, probably, no connection with the prophet's death ; but was, probably, occasioned by the necessity of seeking provision for his numerous followers, the wlldcmesg of Paran—stretching from Kinal to the borders of I'alestine in the southern territories of Judea. Like other wildernesseji, it presented large tracts of natural pa.sture, to which the people sent their cattle at the grazing season, but where they were liable to constant and heavy depredations by prowling Arabs. David and his men earned their subsistence by making reprisals on the cattle of these freebooting Ishmaelites; and, frequently for tln-ir useful services, they oldained voluntary tokens of acknowledgment from the peaceful Inhabitants. 2. in Cannel—now Kurmul. The district takes it8 name from this town, now a mass of ruins; and aboul a mile from it is Tell Main, the hillock on which ine protecting shield of Providence, who hath destinea
David Marrielh Abigail. 1 SAMUEL XXVI. ITe Spares Saul Again, him for high things. 33-35. David said to Abigail, Blessed be tlie Liord—Transported by passion, and blinded by revenge, lie was on the eve of perpetrating a great injury; and, doubtless, the timely appearance and prudent address of Abigail were greatly instrumental in changing his purpose. At all events, it was the means of opening his eyes to the moral character of the course on which he had been impetuously rushing; and in accepting her pre,sent, he speaks with lively satisfaction as well as gratitude to Abigail, for having relieved him from bloodshed. the disposition of Saul's camp—In this hasty expedition he seems to have carried no tent, but to hav ; slept on the ground. The whole troop were sunk in sleej around him. S-Vi. Ablsliai said to David, . . . God hath delivered thine enemy into thine hand—This midnight stratagem shows the activity and heroic enterprise of David's mind, and it was in unison with the style of warfare in ancient times, let me smite him . . . even to the earth at once— The ferocious vehemence of the speaker is suflicienlly apparent from his language, but David's magnanimity soared far above the notions of his followers. Tliough Saul's cruelty and perfidy, and general want of right principle, liad sunk liim to a low pitch of degradation, yet tha t was no reason for David's imitating him in doing wrong
36-44. Nabal's Death. 30. he held a feast In his house like tlic feast of a king—The sheep-shearing season was always a very joyous occasion. Masters usually entertained their shepherds; and even Nabal, though of a most niggardly disposition, prepared festivities on a scale of sumptuous liberality. The modern Arabs celebrate the season with similar hilarity. 37, 38. in the morning Ills wife told him these things, and his heart died within liliii—He probably fainted from horror at the perilous situation in which he had unconsciously placed himself; and such a shock had been given him by the li'ight to his whole system, that he rapidly pined and died. 39-42. tlie Lord hath returned the wiclitedness of Nabal upon Ills own head—If this was an expression of pleasure, and David's vindictive feelings were gratified by the intelligence of Nabal's death, it was an instance of human infirmity which we may lament; but perhaps he referred to the unmerited reproach (v. 10, 11), and the contempt of God implied in it. David sent and communed wi<h Abigail, to take her to wife—This unceremonious proceeding was quite in the style of Eastoru monarchs, who no sooner take a fancy for a lady than they despatch a messenger to intimate their royal wishes that she should henceforth reside In the palace; and her duty is Implicitly to obey. David's conduct shows that the manner.s of the Eastern nations were already imitated by the great men in Israel; and that the morality of the times which God permitted, gave its sanction to the practice of polygam.v. His marriage with Abigail brought him a rich estate. **. Michal—By the unchallengeable will of her father, she who was David's wife was given to anothtr, but she returned, and sustained the character of his wife i^-lien he ascended the throne.
; besides, he was the sovereign, David was a subject; and though God had rejected him from the kingdom, it was every way the best and most dutiful course, instead of precipitating his fall by imbruing their hands in his blood, and thereby contracting the guilt of a great crime, to wait the awards of that retributive providence which sooner or later would take him otT by some sudden and mortal blow. He who, with impetuous haste, was going to exterminate Nabal, meekly spared Saul. But Nabal refused to give a tribute to which justice and gratitude no less than custom entitled David. Saul was under the judicial infatuation of heaven. Thus David withheld the hand of Abishai; but, at the same time, directed him to carry ofl' some things which would show where they had been, and wliat they had done. Thus he obtained the best of victories over him, by heaping coals of fire on his head. 11. the spear that is at his bolster, and the ci-use of water—the Oriental spear had, and still lias, a spike at the lower extremity, intended for the purpose of sticking the spear into the ground when the warrior is at rest. This-common custom of Arab sheicks was also the practice of tlie Hebrew chiefs, at lils bolster lit., "at his liead;" but, perhaps, Saul as a sovereign had the distinguished luxury of a bolster carried for him. A "cruse of water" is usually, in warm climates, kept near a person's couch, as a draught in the night-time is found very refi eshing. Saul's cruse would probably be of superior materials, or more richly ornamented than common ones, and therefore by its size or form be easily distinguished. 13-20. tlien David stood on the top of a hill afar oft, and cried to the people—(see on Judges 9. 7). The extraordinary purity and elasticity of the air in Palestine, enable words to be distinctly heard, that are addressed by a speaker from the top of one hill to people on that of another, from which it is separated by a deep intervening ravine. Hostile parties can thus speak to each other, while completely beyond the reach of each other's attack.
CHAPTER XXVI.
Ver. 1-4. Saul comes to the Hill of Hachilah AGAINST David. 1. the Ziphites came unto Saul to Gibeah—This people seem to have thought it impossil)le for David to escap(>, and therefore recommended themselves to Saul, by giving liim secret information (see on ch. 2o. 19). The knowledge of their treachery makes it appear strange that David should return to his former haunt in their neighliourhood ; but, perhaps he did it to be near Abigail's poss(^ssi()ns, and under tlio impression that Saul had become mollified. But the king had relapsed into his old enmity. Though Gibeah, as its name imports, stood on an elevated position, and the desert of Ziph, which was In the hilly region of Judea, may have been higiier than Gibeah, It was still necessary to descend in leaving the latter place; tlience Saul (v. 2) " went down to the wilderness of Zijih." 4-. David . . . sent out spies . . . and David arove and came to the place where Saul had pitched—Having obtained certain information of the locality, he seems, accompanied by his nephew (v. 6), to have hid himself, perhaps disguised, In a nelgbl)ouring wood, or hill, on the skirts of the royal camp towards night, and waited to approach It under covert of the darkness.
It results from the peculiar features of the country in many of the mountain districts. 15. David said to Abner, Art not tliou a valiant man i . . . wherefore tlien hast tlkou not kept tliy lord the kingl—The circumstance of David having penetrated to the centre of the encampment, through the circular rows of the sleeping soldiers, constituted the point of this sarcastic taunt. This new evidence of David's moderation and magnanimous forbearance, together with his earnest and kindly expostulation, softened the obduracy of Saul's heart. 11), If the Lord have stirred thee up against me—By tlie evil spirit he hatli sent, or by any spiritual otlences by which we have mutually displeased Him. let him accept an oflcring-i. e., let us conjointly ofl Ter a sacrifice for appeasing Ills wrath against us. if they be the children of men—The prudence, meekness, and address of David in ascribing the king's enmity to the Instigations of some malicious traducers, and not to the Jealous.v of Saul himself. Is wortliy of notice, saying, Go, serve other gods This was tlip drift of their conduct. By driving him from the land and ordinances of the true worship. Into foreign and heathen countries, they were exposing him to all the seductions of Idolatry. 20. as when one doth hunt a partritlge—Poojjle In the East, In hunting the partridge and other game birds, pursue them, till observing them becoming languid and fatigued, after they have been put UP two or three times, they rush upon the birds stealthily
6-2.5. Da VI d Stays Abishai from Killing Ha ul, bitt TAKIOS Ills Si'ic Alt ANDCiiUSK. 5. Saul lay inthetrench, and the people pitched round about him—Among the nomad people of the I]ast, the encampmentH are usually made in a circular form, the circumference Is lined by the baggage and the men, while the chief's station is In the centre, whether he occupy a tent or not. His spear, stuck In the ground, Indicates his position. Similar was 192 tvid Begs Ziklug of Achish. 1 SAMUEL XXVII, XXVIII. Said and the Witch of En-dor, and knock them down with bludgeons. [Shaw's Trav-
Achish, however, seems to have thought he nad gained the confidence of David, and had a claim on his services. 2. stirely thou shalt know wliat thy sei-vant can do This answer, while it seemed to express an apparent cheerfulness in agreeing to tlie proposal, contained a studied ambiguity—a wary and politic generality. Therefore I will make thee keeper of mine Iiead—or my life ; els.] It was e-xactly in tlii.s manner that Saul was pursuing David ; he drove him fi om time to time from his hiding-place, hoping to render him weary of his life, or obtain an opportunit.v of accomplishing his destruction. 25. so Davitl went on Uis way—jSTotwithstanding this sudden relenting of Saul, David placed no confidence in his professions or promises, Init wisely kept at a distance, and awaited the course of Providence. i. e., captain of my body-guard—an ofiice of great trust and high honour. 3. Now Samuel was deafl, &c.—This event is here alluded to as affording an explanation of the secret and improper methods by which Saul sought information and direction in the present crisis of his affairs. Overwlielmed in perplexity and fear, he yet found the common and legitimate channels of communication with Heaven shut against him ; and, under the impulse of that dark, distempered, superstitious spirit wliich had overmastered him, resolved, in desperation, to seek the aid of one of those fortune-telling impostors whom, in accordance with the Divine command (Leviticus 19. 31 ; 20.
CHAPTER XXVII.
Ver. 1-t. Saul, IIearimq that David was Fled to Gath, Seeks no mork fou Him. 1. D.ivlcl snicl i:i VAs heart. Tliere is uotliiiig better for me tliaii that I BhoulO ipeedily esc»i>e iikto the land of the Philistines —This resolution of David's was, in every respect, wrong:
1. Because it was removing from the place where the Divine oracle intimated him to remain (ch. 22. 5) ; 2. It was rushing into the idolatrous land, for driving him into which he had denounced an imprecation on his enemies
6, 27; Deuteronomy 18. 11), he had set himself, formerly, to exterminate from his kingdom. *. tlie Philistines pitched in Shunem—Having collected their forces for a last grand' effort, they marched up from the sea-coast, and encamped in the " valley of Jezreel." The spot on which their encampment was fixed was Shunem (Joshua 19. 18}, now Sulem, a village which still exists on the slope of a range called "Little Hermon." On the opposite side, on the rise of Mount Gilboa, hard by " the spring of Jezreel," was Saul's army—the Israelites, according to their wont, keeping to the heights, while their enemies clung to the plain.
(ch. 26. 19) ; and it was a withdi'awal of his counsel and aid from God's people. It was a movement, however, overruled by Providence to detach him from his country and to let the disasters impending over Saul and Uis followers be brought on by the Philistines. 3. Achish, the son of Maoch, king of Gatli—Tlie popular description of this king's family creates a presumption that he was a dilferent king from the reigning sovereign on David's first visit to Gath. Whether David had received a special invitation from him or a mere permission to enter his territories, cannot be determined. It is probable that the former was the case; as from the universal notoriety given to the feud between Saul and David, which had now become irreconcilable, it might appear to Achisli good policy to harbour him as a guest, and so the Ijetter pave the way for the hostile measures against Israel which the Philistines were at this time meditating.
7-2o. Saul Seeks to a Witch, who, being Encouraged BY Him, Raises Up Samuel. 7. Saul said unto his servants, Seelc me a woman that hath a familiar spirit—From' the energetic measures which he himself had taken for extirpating the dealers in magical arts, the profession having been declared a capital ofl'ence, h.s most attached courtiers might have had reason to doubt the possibility of gratifying their master's wish. Anxiou.s inquiries, however, led to the discovery of a woman living very secluded in the neighbourhood, who had Ih.e credit of possessing the forbidden powers; and to her house he repaired by night in disguise, accompanied by two faithful servants. En-dor— "the fountain of the circle" — that figure being constantly affected by magicians—was situated directly on the other side of the Gilboa range, opposite Tabor; so that, in this midnight adventure, Saul had to pass over the shoulder of the ridge on which the Philistines were encamped. 8. bring me him up whom I shall name unto thee—This pytlioness united to the arts of divination a claim to be considered a necromancer (Deuteronomy 18. 11) ; and it was her supposed power in calling back the dead of which Saul was desirous to avail himself. Though she at first refuse-d to listen to his request, she accepted his pledge, that no risk would be incurred by her compliance—and it Is probable that his extraordinary stature, the deference paid him by his attendants, the easy distance of his camp from En-dor and the proposal to call up the great prophet and flrsl. magistrate in Israel—a proposal which no private individual would venture to make, had awakened her suspicions as to the true character and rank of her visitor. The story has led to much discussion whether there was a real appearance of Samuel or not. On the one hand, the woman's profession, which was forbidden by the Divine law, the refusal of God to answer Saul by any divinely constituted means, the well-known age, figure, and dress of Samuel, which she could easily represent herself, or by an accomplice — his apparition being evidently at .some distance, being muf Hed, and not actually seen by Saul, whose attitude of prostrate homage, moreover, must have prevented him distinguishing the person though he had been near, and the voice seemingly issuing out of the ground, and coming along to Saul—and the vagueness of the Information, imparted much which might have been reached by natural conjecture as to the probable result of the approaching conflict — the woman's representation have led many to think that this was a mere deception.
5-12. David Begs Ziklag of Achlsh. 6. Xet them give me a place in some town in tlie country—It was a prudent arrangement on the part of David; for it would prevent him being an object of jealous suspicion, or of mischievous plots among the Philistines. It would place his followers more beyond the risk of contamination by the idolatries of the court and capital ; and It would give liim an opportunity of making reprisals on the freebooting tribes that infested the common border of Israel and the Philistines. 6. Ziklag—Though originally assigned to Judah (Joshua 15. 31), and subsequently to Simeon (Joshua 19. 5), this town had never been possessed by the Israelites. It belonged to the Philistines, who gave it to David. 8-12. David went up and invaded the GcshurItes—(see Joshua 13. 2.) and tlte Gezerites—or the Gerizi [Gesenius], (Joshua 12. 12), some Arab horde which had once encamped there, and the Amalekites—Part of the district occupied by them lay on the south of the land of Israel (Judges 5.11; 12.15). 10. Achish said, Whither have ye made a road to-day 1— i. e., raid, an hostile excursion for seizing cattle and other booty. David said, Against the soutli of Judah, and against the soutli of the Jerahmeclites—Jerahmeel was the great-grandson of Judah, and his posterity occupied the southern portion of that tribal doma'in. the south of the Kcnites—The posterity of Jethro, who occupied the south of Judah (Judges 1. 16; Numbers 24. 21). The deceit practised upon his royal host, and the indiscriminate slaughtei' eommltted, lest any one should escape to tell the tale, exhibit an unfavourable view of this part of David's history.
CHAPTER XXVIII. Ver. 1-6. AcHisn's Confidence IN David. 1. ThePliilIstlnes gathered their armies togetlier for warfare against Israel—The death of Samuel, the general dissatisfaction with Saul, and the absence of David, instigated the cupidity of those restless enemies of Israel. Achish »«ld to l>aTid, Know tliou assuredly tliat thou sliiilt go out with mc to Ijattlc—This was evidently to try him.
Amalekites Spoil Ziklag, 1 SAMUEL XXIX—XXXI. bul are Defeated hy David.
On the other haml, many eminent writers (considering that tlie apparition came before lier arts were put in pracv/arriors in Ziklag at the time, ami the women and boyu were reserved for slaves, and the old people were spared out of respect to age. 3. they eaiue to the city, and, lie Iiold, it was bnrut with tire—The language implies tliat the smoke of llie conflagration was still visible, and the sacking very recent. tice; that s!ie lierself was surprised and alarmed; that the prediction of Saul's own deatli, and the defeat of his forces was conlidently made), are of opinion that Samuc-1 really appeared. 34. tJie woman liad a fat calf, aiitl
0-13. But David, Encouraged by God, Pursues Them. 6. David was greatly distressi'.-d — He had reason, not only on his own personal account (i). 5), but on account of the vehement outcry and insurrectiotiary threats against hitn for having left the place so defenceless, tliat the families of his men fell an unresisting prey to tlie enemy. Under the pressure of so unexpected and widespread a calamity, of which he was upbraided as tlie indirect occasion, the spirit of any otlicr leader guided by ordinary motives would h.ave sunk; "but David encouraged himself in the Lord his G(xl." His faith supplied him with inward resources of comfort and energy, and through the seasonable inquiries he made by Urim, he inspired confidence by ordering an immediate pursuit of the plunderers. 9. came to the brook Besor—NowWady Gaza, a winter torrent, a little to the south of Gaza. The bank of a stream naturally offered a convenient rest to the so Kliers, who, tlirough fatigue, were unable to continue the pursuit. 11-15. they fonnrt an E}^-ptian in the field, and brought him to David—Old and homeborn slaves are usually treated with great kindness. But a purchased or captured slave must look to himself; for, sine UastMl ai»d killed it, itc—(see on Genesis IS. 1-S). Tliiii tliey rose up, and went away tliat nigttt—Exhausted Ijy long abstinence, and overwhelmed with mental distress, and now driven to despair, the cold sweat broke on his anxious brow, and he had sunk helpless on the ground. But the kind attentions of the woman and hi.s servants having revived him, he returned to tlie camp to await his doom.
CHAPTER XXIX.
Ver. 1-5. David Marching with thk Philistines to Fight with Israkl,. 1. Aphek— (Joshua 12.8), in tlie tribe of Issachar, and In the plain of Esdraelon. A person who compares the Bible account of Saul's last battle with the Philistines, with the region around Gilboa, has the same sort of evidence that the account relates what is true, that a person would have that such a battle as Waterloo really took place. Gilboa, Jezreel, Shunem, En-dor, are all found, still bearing the same names. They lie within sight of each other. Aphek is the only one of the cluster not yet identified. Jezreel on the northern slope of Gilboa, and at the distance of twenty minutes to the east, is a large fountain, and a smaller one still nearer if feel)le or sick, his master will leave him to perish rather than encninber himself with any ;idditlonal burden. Tliis Egj-ptian seems to have recently fallen into the hands of an Amalekite, an<l I lis master having belonged to Mie marauding party that had made the attack on Ziklag, he could giveuseful information ns to the cour.ve taken by them on their return. 14. the Cherethi»«si— i. e.. The Philistines (Ezekiil 2.1. Ifi; Zeplianiah 2.5). l.l. Swear unto me by God—Whether there was still amongst these itlolatrons tribes a lingering belief In one G(hI, or this Egyptian wished to bind David by the God whom the Hebrews worshlppiHi, thesolemn sanction of tin oath was mutually recognized. just the position which a chieftain would select, both on account of its elevation and the supply of water needed for his troops. [Hackett's Scripture Illustrated.] 'Z. David and ills men passed on in tlie rereward with Acliisli—As the commander of the life-guards of Achish, who was general of this invading army of the Philistines. 3. tliese days or these years— He had now been a full year and four months (eh. 27. 7), and also some years before. It has been thought that David kept up a private correspondence with this Philistine prince, either on nrcount of his native generosity, or in the anticipation that an asylum in his territories would sooner or later be nee<led. 4. the princes of the Philistines were wroth with him—It must be considered a happy circumstance in the overruling providence of God to rescue David out of the dangerous dilemma In which he was now placed. But David is not free from censure in his professions to Achish (i\ 8), to do what is most probable he had not the smallest purpose of doing—of fighting with Achish against his enemies. It is just an Instance of the unhappy consequences into wlilch a false step—a departure from the straight course of duty—will betray every one who commits it. 9. notwlthgtandin;; the princes of the Philistine have said—The Philistine government had constitutional checks—or at least the king was not an absolute sovereign ; but his authority was limited—his proceedings liable to be controlled by "the powerful barons of that rude and early period—much as the kings of Europe in the Middle Ages were by the proud and lawless aristocracy
And Recoveiw his Two Wives and all the Spoil. 10. they were spread nl>road npou all the eartli—Believing that David and all his men of war were far away, engaged with the Philistine expedition, they deemed themselves perfectly secure, and abandoned tlu-mselves to all manner of barbaric revelry. The promise made in answer to the devout inquiries of David (v. 8) was fulfilled. The marauders were surprised and panicstricken. A great slaughter ensued—the people as well as the booty taken from Ziklag was recovered, and hesides a great amount of spoil which they had collected in a wide, freebooling excursion, iil. David came to the two hundred men which were so faint, that they could not follow—This unexpected accession of spoil was nearly proving an occasion of quarrel through the selfish cupidity of some of his followers, and serious consequences might have ensued had they not been prevented by the jirudence of the leader, who enacted iti as a standing ordinance — the equitable rule— that all the soldiers should share alike isee on Numbers ,"1.11,27). which surrounded them." [Chalmers.]
'ZG. when David came to Ziklas;, lie scut of the spoil to the ciders of .Tudnh—This was Intended as an acknowlcdgineiil to the leacling men in those towns and villages of .ludah which had ministered to his neces.sitleS In the course of his various wanderings. It was the dictate of an amiable and grateful heart; and the etl'ect of this well-limed liberality was to bring a large accession of numbers to his camp (1 L'liron'cles 12.22). The enumeration of these places sliows what a numerous and CHAPTER XXX.
Ver. 1-5. The Amalekites Si'oil Ziklao. 1. the Amalfkites l»ad invaded tlie south, and Ziklaff—Wli ilo the strength of the Philistine foi-ces was poured out of tlieir country into the plain of Esdraelon, the Anialekite marandei'S seized the opportunity of the def(;nccU'ss state of Philisfia to Invade the .southern terrltoi-y. Of cotn-se, David's town suffered from the ravages of these nomad plunderers, in revenge for his recent raid upon llielr territory. 'A. they ilew not any, either great or small, l>nt carried them away captive — Their conduct seems to Stand In favourable contrast to that of David (eh. 07. 11). liut their apparent clemency did notarise from luimane Con.slderatl(>ns. It Is traceal)Ie to the ancient war usages of the East., where the men of war, on the caiiiure of a city, were unsparingly put to death, but there were no Influential party of adherents to his cause he could count within his own tribe.
CHAPTER XXXI.
Ver. 1-7. Saul having Lost his Army at (Gilboa, and ms Sons ni'UNa Slain, hk and his .\k»ioukBr.AREU Kill tukmsblvks. 1. Now the Phillsdncs
TUlinyx Brouyht of SauTs Death. 2 SAMUEL I. David Laments Saul and Jonathcm. fougltt ngainst Israel— In a regular engagement, in In the towns and villages there to take fright and flee, for had they waited the arrival of the victors, they must, according to the war-usages of the time, have been deprived either of their liberty or their lives.
V. liicli the two armies met (ch. is. 1-4), the Israelites were forced to gi ve way, being annoyed by the arrows of tlie enemy, which, destroying them at a distance before they came to close combat, tlirew tliem Into panic and disorder. Talcing advantage of tlie lieights of Mount Gilboa, they attempted to rally, but in vain. Saul and liis sons fought like heroes; but the onset of tlie Pliilistines being at length mainly directed against the quarter wliere they were, Jonatlian and two brotliers, Abinadab or Isliui (ch. U. -19) aud Melcliislma, overpowered by numlers, were killed on the spot. 3. the battle went sore a.galnst
8-10. The Phimstines TiitUMiH over their Dead Bodies. 8. on the morrow, when the Philistines came to strip the slain, tliey found Saiil and liis three sons fallen—On discovering the corpses of the .slaughtered princes on the battle-field, the enemy reserved them for special indignities. They consecrated the armour of the king and his sons to the temple of Ashtarotli, fastened their bodies on the temple of Shen, while they fixed the royal heads ignominiously In the temple of Dagon (1 Chronicles 10.10); thus dividing the glory among their several deities. 10. to the wall—(2 Samuel 21. 12)—" the street" of Beth-shan. The street was called from the temple which stood in It. And they had to go along It to the wall of the city (see Joshua 17. 11).
Saiil, &c. — Ue seems to have bravely maintained liis ground for some time longer; but exiiausted witli fatigue and loss of blood, and dreading tliat if lie fell alive into the enemy's hands, they would insolently maltreat him (Joshua 8. 29; 10. 24; Judges 8. 21), he requested his armourbearer to despatch him, which, ho-wever, that officer refused to do. Saul then falling on tlie point of his sword killed himself; and the armour-bearer, who, according to Jewish writers, was Doeg, following the example of his master, put an end to his life also. They died by one and the same sword—the very weapon with whicli they had massacred the Lord's servants at Nob. 6. So Saul died (see on 1 Chronicles 10. 13, 14; Hosea 18. 11), aiid his three sons—The influence of a directing Providence is evidently to be traced in permitting the death of Saul's three eldest and most energetic sons, particularly that of Jonathan, for whom, had he survived his father, a strong party would undoubtedly have risen, and thus obstructed the path of David to the throne, and all Ills men, tliat same day together—His servants oibody-guard (1 Cliron-
11-13. The Men of Jabesh-gilead Recover the Bodies, and Bury them at Jabesh. 11-13. the inliabitants of Jabesh-gilead lieard of that which tlic Philistines l»ad done—Mindful of the important and timely services Saul had rendered them, they gratefully and heroically resolved not to sul Ter such indignities to be inflicted on the remains of the royal family. 13. they went all night, and took the body of Saul and the bodies of his sons—Considering that Beth-shan is an hour and a half's distance, and by a narrow upland passage, to the west of the Jordan—the whole being a, journey from Jabesh-gllead of about ten miles, they must have made all expedition to travel thither to carry off the headless bodies, and return to their own side of the Jordan In the course of a single night, burnt tli<.™— This was not a Hebrew custom. It was probably resorted
Icles 10. 6). 7 . tlie men of Israel thiat were on the other Bide of the valley—Probably the valley of Jezreel—the largest and southernmost of the valley.? that run between Little Hermon and the ridges of the Gilboa range direct Into the Jordan valley. It was very natural for the people to on this occasion to prevent all risk of the Bethshanites coming to disinter the I'oyal remains for further insult.
THE SECOND BOOK OF SAMUEL,
otherwise called THE SECOND BOOK OF THE KINGS. the elbow; an ancient mark of ro.yal dignity. It is still worn by kings in some Eastern countries. 13-15. David said unto the young man, Wlicnce art tliouT—The man had at the outset stated who he was. But the question was nov/ formally and judicially put. The punishment inflicted on the Amalekites may seem too severe, but the respect paid lo kings in the West must not bo regarded as the standard for tha t which the East may think due to royal station. David's reverence for Saul, asi the Lord's anointed, was in his mind a principle on which he had faithfully acted on several occasions of great temptation. In present circumstances it was especially Important that his principle should be publicly known ; and to free himself from the imputation of being in any way accessory to the execral)le crime of regicide was the part of a righteous judge, no less than of a good politician.
CHAPTER I.
Ver. 1-lC. An .Vjialekite Brings Tidinos of Saul's Dbath. 1. I>avld abode two days in Zilclag—Though greatly reduced by the Amalekite incendiaries, that town Bras not so comp IeteI,v sacked and destro.ved, but David and his 600 followers, with their families, could still tind some accommodation. !i-l!J. a man came out of tlie camp from Sanl—.\s the narrative of Saul's death, given in the last chapter, is inspired, It must be considered the true account, and the Ainalekite's story a f5(tt!on of his own, invented to ingratiate himself with David, the presumptive successor to the throne. David's question, "How went the matter?" evinces the deep Interest he took In the war—an interoKt that sprang from feelings of high and generous patriotism—not from views of ambition. The .\rr.aleklte, however,.|udging him to be actuated by a selfish principle, fabricated a story Improbable and inconsistent, which he thought would procure him a reward. Having probably witnessed the suicidal act of Saul, he thought of turning It to his own account, and sut Tered the penalty of his grievousl.v mistaken calculation (cf. I). 9 with 1 Samuel 31.4,5). 10. liie crown-
17-27. David I/aments Saul and Jonathan. IT, David lamented with tltls lamentation—It has always been customary for Eastern people, on the death of great kings and warriors, to celebrate their qualities and deeds In funeral songs. This Initniti'.ble pathetic elegy Is sujjposed b.v many writers to have become a national warsong, and to have been taught to the young Israelites under the name of "The Bow," In conformity with the practice of Hebrew and many classical writers hi giving small metallic cap or wreath, which encin-Ied the temples, serving the purpose of a helmet, with a very small horn projecting In front, as the embl<;m of power, tlie bracelet that wua on his arm—The armlet worn above titles to their songs from the principal theme (Psalm
David Goes to Hebron, and is viade King. 2 SAMUEL II, 111. Asahel Slain by Abner, 56.. 45.; 60.; 80.; 100.) AUhongli the words "use of" are a supplement by our translators, they may be riglitly introduced, for the natural sense of this parenthetical verse dom, which, however, would probably have had no existence but for Abner. Ish-bosheth—or Esh-baal (1 Chronicles 8. 3S; 9. 39). The Helirews usually changed names ending with Baal into Boslieth (shame) (cf. Judges 9. iVJ with ch. 11. '21). This prince was so called from his imbecility. Abner—Was first cousin of Saul, commander of the forces, and held in high respect throughout thecountry. Loyalty to the house of his late master was mixed up w ith opposition to David, and views of personal ambition in his originating this factious movement. He, too, was alive to the importance of securing the eastern tribes; so, taking Ish-bosheth across the Jordan, he proclaimed him king at Slalianaim, a town on the north bank of the Jabbok, hallowed in patriarchal times by the Divine presence (Geneis, that Pavid took immediate measures for instructing tlie people in the knowledge and practice of archery, their great inferiority to tlie enemy in tliis military arm having been the main cause of the late national disaster. 19. tlie beauty of Israel Hi., the gazelle or antelope of Israel. In Eastern countries, that animal is the chosen type of beauty and symmetrical elegance of form, liow are tKe miglity fallen I—Tliis forms the chorus. 31. let tliere be no dew, neitlier let tlierc be rain—To be deprived of the genial atmospheric influences which, in those anciently cultivated hills, seem to have reared plenty of flrst-fruits in the corn harvests, wa.s specified as the greatest calamity the lacerated feelings of the poet could imagine. The curse seems still to lie upon them; sis 32. 2). There he rallied the tribes around the standard of the unfortunate son of Saul. 9. over Gilead—used in a loose sense for the land beyond Jordan. Ashurltes— The tribe of Asher in tlie extreme north. Jezreel—The extensive valley bordering on the central tribes, over all Israel . . . but Judah — David neither could nor would force matters; but was content to wait God's time, and studiously avoided any collision with the rival king, for the mountains of Gilboa are naked and sterile, tlie glilcld of tlic migbty is vilely cast away—To cast away the shield was counted a national disgrace. Yet, on that fatal battle of Gilboa, many of the Jewish soldiers, wlio had displayed unflinching valour in former battles, forgetful of their own reputation and their country's honour, tlirew away their shields and fled from the field. Tliis dishonourable and cowardly conduct is alluded to witli exquisitely touching pathos. 34. Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, &c.—The fondness for dress, wliich anciently distinguished Oriental women, is their charactertill, at the lap.se of two years, hostilities were threatened from that quarter. 13. Abner . . . and the sei-vants of Ish-1>oslieth went out from Mahanaim to Gibeon This town was near tlie confines of Judah, and as the force with which Abner encamped there seemed to have some aggressive design, David sent an army of observation, under the command of Joab, to watch his movements. 14. Abner said to Joab, Jjet the young men arise and play before us—.Some think that the proposal was only istic still. It appears in their love of bright, gay, and divers colours, in profuse display of ornaments, and in various other forms. Tlie inmost depths of the poet's feeling are stirred, and his amiable disposition appears in the strong desire to celebrate the good qualities of Saul as well as Jonathan. But the praises of tlie latter form tlie burden of tlie poem, which begins and ends with that excellent prince. for an exhibition of a little tilting match for diversion. Others suppose that, both parties being reluctant to commence a civil war, Abner proposed to leave the contest to the decision of twelve picked men on either side. This fight by championship, instead of terminating the matter, inflamed the fiercest passions of the two rival parties a general engagement ensued, in which Abner and his forces were defeated and put to flight.
CHAPTER II.
19-22. ASAHEI Slain. 19. Asahel pursued after Abner—To gain the general's armour was deemed the gi'andest trophy. Asahel, ambitious of securing Abner's, had outstripped all other pursuers, and was fast making on the retreating commander, who, conscious of possessing more physical power, .and nnwilllng that there should be "blood" between himself and Joab, Asahel's brother twice urged him to desist. The impetuous young soldier being deaf to the generous remonstrance, the veteran raised the pointed butt of his lance, as the modern Arabs do wlien pursued, and, with a sudden back-thrust, transfixed him on the spot, so that he fell, and lay weltering in his blood. But Joab and Abishal continued the pursuit, by another route till sunset. On reaching a rising ground, and receiving a fresh reinforcement of some Benjamitos, Abner rallied his scattered troops, andearnestly appealed
Ver. 1-7. David, by God's Direction, Goes up to Hebuon, and is made King over Judah. 1. David inquired of the Lord—By Urim (1 Samuel 23.6,9; 30.7
K.) He knew his destination, but he knew also that the providence of God would pave the way; and therefore would take no step in such a crisis of his own and tlie nation's history, without asking an<l obtaining the Divine direction. He was told to go into Judah, and fix his headquarters in Hebron, whither he accordingly repaired with liis now considerable force. There his interests were very powerful ; for he was not only within his own tribe, and near chiefs with whom he had been long in friendly relations (see on 1 Samuel 30. 26-31), but Hebron was tlie capital and centre of Judah, and one of the lycvitical cities; the inhabitants of which were strongly attached to him, both from sympathy with hi.s cause ever aince the massacre at Nob, and from the prospect of realizing In his person their promised pre-eminence among the to Joab's better feelings to stop the further efl'uslon of blood, which, if continued, would lead to more serious consequences—a destructive civil war. Joab, while upbraiding Ills opponent as the sole cause of the fray, felt the tribes. The princes of .ludah, therefore, oMored him the crown over tlicir tribe, and it was accepted. More could force of the appeal, and led off" his men; while Abner ))robably dreading a renewal of the attack when .Toab should learn his brother's fate, and vow fierce revenge, endeavoured, by a forced march, to cross tlie Jonian that night. On David's side the lo.ss was only nineteen men, besides Asahel. But of Ish-bosheth's party there fell three hundred and sixty. This skirmish Is exactly similar to the battles of the Homeric warriors, amongst whom. In the flight of one, the pursuit by another, and the dialogue held between them, there is vividly represented the style of ancient warfare. not, with prudence, be done in the circumstances of llie country (1 Chronicles 11.3). 5-7. David sent messengers to the men of Jabesh-gilead—There can be no doubt that this message of thanks for tlieir bold and dangerous enterprise in rescuing the bodies of .Saul and his sons was an expression of David's personal and genuine feeling of Batisfaetion. At the same time, It was a stroke of sound and timely policy. In this view the announcement of his royal pow(^r in Judah, accompanied by the pledge of his protection to the men of Jabesh-gilead, should they l)e exposed to danger for tluir ad venture at Beth-slum, would lieiirnn important significance In all parts of the ct>untry, and hold out an assurance that he would render them the same timely and energetic succour that SanI had done at the beginning of his reign.
CHAPTER III.
Ver. 1-.'). Six Sons Born TO David. 1. there was long' war between the hotise of Saul antl the house of David—The rlv.il parties had varying success, but David's Interest steadily Increased; less, however, by tlie fortunes of war, than a growing adherence to him as the divinely
8-17. AiiNEK Makios Isii-nosiiETii KrNfj ovei{ Isiiaeu 8-17. Aimer, Non of Ncr, captain of .Saul's host, took l»h-Iio»heth—Hero was the establishment of a rival king-
AhMr Revolts to David 2 SAMUEL IV. Joah Kills Abner, designated king. 3. unto David were sons bom in Hebron—Tlie six sons mentioned had all diffei'ent mothcepted by David, the guilt and infamy of the transaction wei'e exclusively his. ers. 3. Cbileab—(his fatliei''s pictuie)—called also Daniel
22-30. JOAB Kills Abxer. 24. Joal> came to tlie kin and said, AVhat hast tliou donel—Joab's knowledge of Abner's wily character might have led him to doubt the sincerity of that person's proposals, and to disapprove the policy of relying on his fidelity. But undoubtedly there were other reasons of a private and personal nature which made Joab displeased and alarmed by the reception given to Abner. The military talents of that general, his poiiularity with the army, his influence throughout the nation, rendered him a formidable rival; and in the event of his overtures being carried out, the important service of bringing over all the other tribes to the king of Judah would establish so strong a claim on the gratitude of David, that his accession would inevitably raise a serious obstacle to the ambition of Joab. To these considerations was added the remembrance of the blood-feud that existed between them since the death of his brother Asahel (ch. 2. 23). Determined, therefore, to get Abner out of the way, Joab feigned some reason, probably in the king's name, for recalling him, and, going out to meet him, stabbed him unawares; not within Hebron, for it was a city of refuge, but at a noted well in the neighbourhood. 31. David said to Joab, and to all the people that -were witli liim, Rend yonr clothes; gird you witli snckclotik—David's sorrow was sincere and profound, and he took occasion to give it public expression by tlie funereal lioiiours he appointed for Abner. King David liiinself followed the bier-^A sort, of wooden frame, partly resembling a coffin, ami partly a hand-barrow. 33, 34. the king lamented over Abner—This brief elegy is an effusion of indignation as much as of soiTOw. As Abiier had stabbed Asahel in open war, Joab had not the right of the Goel; and, besides, liad adopted a lawless and execrable method of obtaining satisfaction (see on 1 Kings 2. 5). The deed was an insult lo the authority, as well as most damaging to the prospects of (] Chronieles 3. 1). Maacab, tlie daugliter of Talmai, king of Geshur—A region in Syria, north of Israel. This marriage seems to have been a political match, made by David, witli a view to strengthen himself again.st Ishboslietli's party, by the aid of a powerful friend and ally In the north. Piety was made to j'ield to policy, and the '>ilter fruits of this alliance M'ith a heathen prince he reaped in the life of the turbulent Absalom. 5. Eglali, David's wife—This addition has led many to think that ICglah was another name for Michal, the first and proper wife, wlio, though she had no family after hex insolent ridicule of David (ch. 6. 23), might have had a child before.
0-12. Abxek Revolts to David. 6-11. Abner made himself strong for the liouse of SaiU—In the East, the Mivcs and concubines of a king are the property of his srccessor to tliis extent, that for a private person to aspire to marry one of them would be considered a virtual advance of pretensions to the crown (see on 1 Kings 2. 17). It is not clear whether the accusation against Abner was well or ill founded. But he resented the chai'ge as an indignity, and, impelled by revenge, detefmined to transfer all the weiglit of his influence to the opposite party. He evidently set a full value on his services, and seems to have lorded it over his weak uepliew in a haughty, overbearing manner. 1^. Abner sent messengers to David —^Though Ills language implied a secret conviction, tliat in supporting Ish-bosheth hehad been labouring to fi ustrate the Divine purpose of conferring the .sovereignty of the kingdom on David, this acknowledgment was no justification eitlier of the measure he was now adopting, or of the motives that prompted it. Nor does it seem possible to upliold tlie full integrity and honour of David's conduct In entertaining his secret overtures for undermining Ishbosheth, except we take into account the Divine promise of the kingdom, and his belief that tlie secession of Abner was a means designed by Providence for accomplishing it, riie demand for the restoration of his wife Miclial was perfectly fair ; but David's insisting on it at tliat particular moment, as an indispensable condition of his entering into any treaty witli Abner, seems to have proceeded not so much from a lingering attachment as from an expectation that his possession of lier would incline some adlierents of the house of Saul to be favourable to his caus(\ 17-^1. Abner Itad communication witik tlie elders of Israel—He spoke tlie truth in impressing their minds witli llie well-known fact of David's Divine designation to tlie kingdom. But he acted a base and hypocritical part in pretending that his present movement was prompted by religious motives, when it sprang entirely from malice and revenge against Ish-bosheth. The particular appeal of the Benjamites was a necessary policy; their tribe enjoyed the honour of giving birth to the royal dynasty of Saul; they would naturally be disinclined to lose tUat preiitiffe. They were, besides, a determined people, whose contiguity to Judah might render them troublesome and dangerou.s. Tlie enlistment of their interest, therefore. In the scheme, would smootli the way for the adtieslon of tlie other tribes ; and Abner enjo.yed the most convenient opportunity of using his great influence in gaining over that tribe while escorting Michal to David with a suitable equipage. The mission enabled him to cover his treacherous designs against his master—to draw the attention of theelders and people to David as uniting in himself tliedouble recommendation of being the nominee of Jehovah, no less than a connection of tlic royal house of .Saul, and, without suspicion of any dishonourable motives, to advocate policy of terminating the civil discord, by bestowing the sovereignly on the liusband of Michal. In the same character of public aml)assador, he was received and fetx>d by David; and while, ostensibly, the restoration of Michal wiLS the sole object of his visit, Ue busily employed himself in making private overtures to Davicfor bringing over to his cause those tribes which he had artfully .seduced. Abner pursued a course unworthy of an honourable man ; and lliough his offer was actlie king. But David's feelings and conduct on hearing of tlie death, together witli the wliole character and ac'- companiments of the funeral solemnity, tended not only to remove all suspicion of guilt from him, but even to turn t!ie tide of popular opinion in his favour, and to pave the way for his reigning over all the tribes more honourably than by the treacherous negotiations of Abner.
CHAPTEE IV.
Ver. 1-8. Baanah and Rechab Slay Ish-bosheth, AND Bring his Head toTeIebkon. 4. Jonath.in, Saul's son, lind a son tliat was lame of his feet—This is mentioned as a reason for his being considered, according to Oriental notions, unfit for exercising the duties of sovereignty. 5. Kechab and Baanali went and came about tlie heat of the day to tlie liouse of Ish-bosheth, &c.— It is still a custom in tlie East to allow their soldiers a certain quantity of corn, togetlier witli some pay; and these two captains very naturally went to the palace the day before to fetch wheat, in order to distribute it to the soldiers, that it might be sent to the mill at (he iiccustomed hour in tlie morning. 7. when they came into the house, he lay on his bed—Rechab and Haanali came in thelieat.of the day, when they knew that Ish-l)0slieth, their master, would be restingon his divan; and as it was necessary, for the reason just given, to have the corn the day before it was needed, their coming at that time, though it might be a little earlier than usual, created no susi)icion, and attracted no notice. IIIakmkk.] gat them away through the plain all night— e., th<' valley of the Jordan, through which their way lay from Malianai)n to II< bron. S. They brought the head of Ish-boshetll unto David, and said, Heboid tlie head of Ish-bosheth —Such bloody trophies of rebels and cons|)irators have always been acceptable to jtriiices In tlie I'.ast, and the carriers been liberaU.y rewanled. Ish-boslieth being a usurper, tlie two assassins thought they wei'e doing a meritorious service to David by removing the only exist ing obstacle to t!ie union of the two kingdoms.
Paviil Tain Zionfrrna the Jebiisiles. 2 SAMUEL V, VI. He Brings the Ark from Kirjath-jcarim.
10-12. Oavtd Cafsks TiiF.M to p,k Put to Death. 11. slew ISit'in, an<l cut ofi" Sheir Itniids and tUeir feet—As the instnmieiits in iK i-petnilint; tlieir crime. The exposure of tlie mutilated remains was intended as not only a punishment of their crime, but also the attestation of David's abliorreuce. west. It was the route by which they marched again.st Jerusalem. The " hold" to whicli David went down " was some fortified place where he might oppose the progress of the invaders," and where he signally defeated fhein. 31. there tliey left their images—Probably their lares or household deities, which they had brought into the field to fight for them. They were burnt as ordained by law (Deuteronomy 7. 5). 23. the Philistines came up yet again—The next year they renewed their ho.stile attempt with a larger force, but God manifestly interposed in David's favour. 34. the sound of a going in the tops of the mulljerrjtrees—Now generally thought not to lie mull)erry trees, but some other tree, most probably
CHAPTER V.
Ver. 1-). The Tribes Anoint David Kino over IsKAKU 1. Tlien caine all ttie tribes of Isi-ael—A combined de))Utiition of the lending authorities in every tribe. David possessed the first and indispensahlc quiilification for the throne, viz., tliat of being nn Isiaelite (Deuteronomy 17. 1')); of liis military talejil lie liad I'urnislied ample proof, and the people's desire lor his assumption of the government of Israel v.as fnrtlier increased by their knowledge of the will ami purpose of Goil, as declared by Samuel (1 Samuel Ki. 11-l.i). 3. King D.avid made a lengne ivitli them in Hebron before tbe Iord—(see on I Samuel ID. 2.5). This formal declaration of tlie constltutiim was chielly made at the commencement of a new dj-nastj", or at the restoration of the royal family after a usurp.ation (2 Kings 11. 17), though circumstances sometimes led to its being renewed on the accession of any new sovereign (1 Kings 12. 4). It seems to hav<' been accompanied by religious solemnities. tlie poplar, which delights in moist situations, and tlie leaves of which are rustled by the slightest movement of the air. [Uoylf.]
CHATTER VI.
A'er. 1^5. David Fetches the Ark from KikjathJEAU13I ON A New Cart. 1. Again David gathered togetlier all the chosen men of Israel—(See ch. 5. 1.) The ob.ject of this second assembly was to commence a national movement lor establishing the ark in Jerusalem, after it had continued nearly fifty years in the house of Abinadab (see pn 1 Chronicles 13. 1-5). 3. from Baalc of Judah —A very large force of picked men were selected for this important work, lest the undertaking might be opposed or obstructed by the Philistines. Besides, a great concourse of people accompanied them out of veneration for the sacred edifice. The journey lo Baale, which is related ()-12. .He Takes Zion from the .Tebusites. 6. the king and Uis nten went to Jerusalem unto tlie JebnsItcs—Tlie first expedition of David, as king of the whole country, was directed against this place, which had hitherto remained in the liands of the natives. It was strongly fortilied, and deemed so impregnable that the blind and lame were sent to man the battlements, in derisive mockery of the Hebrew king's attack, and to shout "David cannot come in hither." To understand the full meaning and force of tliis Insulting taunt, it is necessary to bear in mind the depth and steepness of the valley of Gilion, and the lofty walls of the ancient Canaanitish fortress. 7. StrongUold of Zion—Whether Zion bo the soutli-western hill commonly so called, or the peak now level on the north of the temple mount, it is the towering heiglit which catches the eye from every quarter; "the hill fort," " the rocky hold " of Jerusalem.
(1 Chronicles 13. 0), is here presupposed, and the historian describes the course of the procession frmn that place to the capital. 3. they set the ark of Go«l upon a new cart—Or covered wagon (see on 1 .Samuel B. 7). This was a hasty and inconsiderate procedure, in violation of an express statute (see on Numbers i. U, \!> ; 7. 9 ; IS. 3).
6-11. UZZAII Smitten. G. they came to Naehcn'g threshing-floor—Or Chidou's (1 Chronicles 13. 9i. Tlio Chaldee version renders the words "came to the place prejiared for the reception of the ark," i. e., near the city of David (i'. 13). the oxen shook it—Or stumbled (1 Chronicles 13. 9). Fearing that the ark was in danger of being overturned, Uzzah, under tlie impulse of momentary feeling, laid hold of it to keep it steady. Whether it fell and crushed him, or some sudden disease attacked him, he fell dead upon the spot, and this mehvicholy occurrence not only threw a cloud over the joyous scune, but entirely stopped the procession; for the ark was left where it then was, in the near neighbourhood of the capital. It is of importance to observe the pvoporlioiuite severity of the punislimeuts attending the profanation of the ark. The Philistines sud'ered by diseases, from which they were relieved by their oblations, liecau.se the law liad not been .given to tliem; the Betli-shemiles also sufl'ered, but not fatally ; their error proceeded from ignorance or inadvertency. But U/.zah, who was a Le-
8. Wbosoever gettetli up to tlie gutter—This is thought by some to mean a subterranean passage; by others a spout through which water was poured upon the fire which the besiegers often applied to the woodwork at the gateways, and l).y the projections of which a skilful climbcu' might make his ascent good ; a tliird class render the words, "whosoever dashetli them against the precipice" (1 Chronicles 11. 0). O. David <lwelt In tlie fort, &c. —Having taken it b.y storm, he cluiiiged its name to "the city of David," to signify the importance of the conquest, and to perpetuate the meinor.v of the event. David built round al»o\«t from Millo anu inward—I'rohalily a row of stone bastions placed on the nortliern side of iMouut Zion, and built by David to secure himself on that side from the Jebusites, who still lived in tlie lower part of thecily. The house of JliUo was perhaps the principal coriu'r-tower of that fortitUd wall. 11, 1~. Iliraiu . . . sent earjieuters and inason!.—The influx of Tyriau arcliivite, and well instructed, suflcred death for his broach of the law. The severity of U/.zali's fate may seem to us too great lor the nature and dt'gree of the offence. But it does not become us to sit in judgment on the dispensations of God ; and, besides, it is apparent that the Divine purpose was to inspire awe of His majesty, a submission to His law, anil a profound veneration for tlie symbols and ordinances of His worship. 9. David was afrt.id of the I.iord that ilay, &c.—His feelings on tills alariuiiig judgment were greatly excited on various accounis, dreading that the displeasure of God had been provoked by the removal of the ark, that the punishment would be extended to himself and people, and that they niigl t tects and meclianics allords a dear evidence of the low state to which, tlirough the disorders of long-continued war, tlie betUu' class of artisans had declined in Israel. i:i-l(i. Eleven Sons Uorn to Him. 11. David took
Itiin more eoncublnes and wives— In tliis conduct David transgressed an express law, which forbade tlie king of Israel to multiply wives unto himself (Deuteronomy 17. 17).
17-2). He Smites the rini,iSTiNES. 17. when the Philistines heard that they had anointed David king over Israel— During the civil war between tlie house of Saul and David, tliose restkss neighbours had remained fall into .some error or neglect during the further conveyance of the ark. He resolved, therefore, lo wail for moro light and direction as to tlie'patli of duty. An earlier consultation by Urlm would have led liiin right at the fjuiet spectators of the coutest. But now. Jealous of David, they resolved to attack him before liis government was luUy (wlahlished. IS. Valley of llephaim first, whereas in this perplexity and distress, he was neaping llie fruits of iiiconsidi Malion and neglect. IV Obedcdom the Gitlite—A Levlte (1 Clironlcles 15. IS, 21, 21 ; 16. i. e., of giants, a broad auu fertile plain, which descends BrHduutl,y from the ccaitral mountains towards the north-
6; 26.4). He Is called a Gittlte, either from his resldeu(i», 2 SAMUEL Vll, VIII. He Subdues the Philislineb.
Atvid Proposes to B iill Cue Temple. thee an house—As a reward for his pious purpose, God would increase and maintain the family of David, and al Qath, or more prolinlily from Gath-rimnioii, one of the Levitical cities (J«slin;i 21. 24, >r>).
12-19. David Ai-'TURWAKns I'.kinhs xiiE Auk to Zion. 12. It was fold K.lii>/;- 2>i«vid, iiif';, TIuLoi-jl Uatli blessed tl»e lionsf nl" Oln-(i-<doiti ainl »ll t'nat i «rtalnrtli unto liiin, firvmwe of tlie i«rlt of Clott—The
secure tlie succession of the throne to his dynasty. 1:1. I will set up thy seed after thee, iScr.—It is customar.v for tlie C(f(/c4/.so)i born o/lcr fhe /allier's .succcts Uin to the throne to succeed liim in his dignity as king. David had several sons by Bath-shel)a born after his removal to .lerusalein lup.se of three niontli.s not only restored tlie agitated mind of the monjirch to a tnu Kiuil und .settled tone, l)ut led to a (Uscover.y ol his toriiier error. IJiiviii learned that tlieark was k< pi in its tt nipovary resting-place r.ot only without ineouvenienee or ilanger, ljut with great advantage, he resolved forthwith to remove it to llie cppital, with the ohservauce of all due form and solemnity (1 C'lironiele.s lo. It wa.s transporied now on tlie slioulders of the priests, who had lieen carefiiUy prepared (ch. 5. 11-lfi; cf. 1 Chronicles ;!. 5). But by a special ordinance and promise of God liis successor was to be a son born after this time; and the departure from the. established usage of the East in fixing the succession, can be accounted for on no other known ground, exc(-pt the fulfilment of the Divine promise. 13. He sliall Iniild an house for my name ; and I vt ill establish tlie tlirone of Ills Iiiingdom for ever—This declaration referred, in its primary application, to Solomon, and to tlie temporal kingdom of Drtvid's family. But in a larger and sublimer senxe, it was meant oj' David's Son of another nature. for the work, and tlie proeession wu.s distinguisi.ed hy extraordinary solemnities and demonstrations of joy. 13. when tlity f !iat bare flif nrk had f;o>»e »ii pat'es— Some think tliat four aliai-swere liastily raistil lor the (Ileb. l.R.)
David's Prayer axd Thaxksgivixo. 18. Then iv«nt King David In, and sat Ijcfore the Lord—Sitting was anciently an attitude for worship. (Exodus 17. 12; 1 Samuel 4. l;l; 1 Kings 19. A.) As to the particular attitude David sat, most probabl.v, ripon his heels. It was the posture of the ancient Egyptians before the slirines; it is the posture of deepest respect before a superior in the East. Persons of highest dignity sit thus when tliey do sit in the I)resenee of kings; and it is the only sitting attitude assumed l).y the modern Mohammedans in their places and ofl'erins of saeritieis at tlie distance of every six paces (but see 1 C'lironicles 1">. 2()). 1+. IJavW rfnweed tiefoie tUc liOMl—The Hebrews, like otiier lineient pi'ople, had their sacred danees, whieli were performed on their soleisin anniversaries and oilier •^r<'at (tcensions of eommi'iiioratsome special token of liie Divine 'coodness i\nd favour, with all his nil^^ht—iiiiimating violent et Vorts of leaping, and divested of iiis royal mantle—in a state of undres.s—conduct oppareiitly niisuilalile to the gravity of age or the dignity of a king. Hut it was nnciuestionably doneasan act of religious liomag<-. his attila(;es and dress Ijeing symbolic, as they have always l)een in Oriental count rier;, of penitence, joy, thankfulness, and devotion. 17. they broiifj Jit (he ark of the ILorcl, and stt it In riles of devotion. 19. is this the manner of man, O Lord?— i. c, is it customary tor men to show such condescension to persons so humble as lam? (See on 1 Chronicles 17. 17.) 20. what eaii David say moi-e unto theel
£. e., my obligations are greater than I can express.
Ills plate In the inldxt of the tabernacle illiitt David had pitched for It—The ol<\ tabernacle remained at Gibeon (1 Chronicles Hi. ?,!t; 2].2t); 2 Chronicles 1. .S). Probably not removed because it was too large for the temporary place the king had approjiriated, and because he contempl.ited the l)uililing of a temple. IS. he Idessed
CHAPTER VIII.
Ver. 1, 2. David Subdues the PhiIjISTines, and jiakes THE JIOABiTE.s Tributary. 1. David took Mctheg-ammah out of the Itand of the Pliilistines—Th.'xt is, GatU and her suburban towns. (1 Chronicles 18. 1.). That town had been "a bridle" by which the Philistines kept the tJie people—In the <1ouble character of prophet and king (see on 1 Kings 8. .5), calie of bread—Unleavened and slender, good pieces of fleih— roast beef.
20-2:i. MicHAI.'S H.viJKKXNF.ss. Michal . . . came out to meet David, &c.—I'lond of her royal extraction, she opbraided her husband for lowering the dignity of the crown, and acting Tnore like a bul Toon than a king. Bnt her tainiling sarcasm was repelled in a manner that could not be agreeal)le lo her feelings, while it indicated the warm piety and gratitude of David.
. people of .ludah in check. David used it now as a barrier to repress tliat restless enemy. 2. he smote Moab, and jneasurcd tliem with a lin«^—This refers to a well-known practice of Eastern kings, to command their prisoners of war, particularly those wlio,. notorious' for the atrocity of their crimes,' or distinguished by the indomitable spirit of their resistance, had greatly incensed the victors, to lie down on the ground, and then put to death a certain portion of them, which was determined by lot, but most commonly by a measuring line. Our version makes him put two-thirds to death, and spare one-third. The Septuagint and Vulgate make one-half. This war usage was not, perhaps, usually practised by the people of God; but .Jewish writers assort that the cause of this particular severitj' against this people was their having massacred David's parents and family, whom he had, during his exile, committed to the king of Moab.
CHAPTER VII.
Ver. 1-.3. Nathan approves the Pituposk C!F David TOBl'ILU CJOD an Hoi-SK. 2. The Uliif; si\U\ unto Nathan the propliet. See now, I dwell In an house of cedar—Tlie palace wliicli Hiram had sent men and materials to build in .Jerusalem had been finished. It was magnltlcent for that age, though made wholly of wood: houses in warm comitries not being required to possess the solidity ami thickness of walls which are requisite for dwellings in regions ("xposed to rain and cold. Cedar was the rarest and most valuable timber. The elegance and uplendour of his own royal mansion, contrasted with the mean and temporary tabernacle in which the ark of God was place<l, distressed the pious mind of David. 3. Nathan said to the kin|;. Go, do all that Is In f hine hearts The piety of the design commended it to the propliet s mind, and he gave his hasty approval and encouragi iiient to the royal plans. The prophets, when following the impulse of their own feelings, or forming conji-ctur'al opinions, fell into frequent mistakes. (See on 1 Samuel 10.6; 2 Kings 4. 27.)
."/-U. He Smites Hadadezer and the Syrians. 3. Zobah— (1 Chronicles IS. 3). This kingdom was bounded on the east by the Euphrates, and it extended westward from that river, perhaps as far north as Aleppo. It was long tlie chief among tlie petty kingdoms of Syria, and its king bore the hereditary title of Hadadezer or Hadarezer (Hadad—helped), as lie went to recover his border at the river Euphrates—In accordance with the promises God made to Israel that he would give them all the country as far as the Euphrates. (Genesis 15. 18 ; Numbers 2t. 17.) In the first campaign David signall.v defeated him, and, besides a great number of foot-prismiers, took from him an immense amount of boot.y in chariots and' horses; reserving only a small numlier of the latter, he hamstrung the rest. The reason of this mutilation was, 4-17. God appoints his Scccessor to Buii.d It. 4-17. It came to pa.«8 that night, that the word of the Lord came unto Nethan—The commanjl was given to the prophet on the night Immediately following; i.e., before I>avid could either take any measures or Incur any expenses. 11. Alao the Lord t«Ueth thee that lie will liiako that, horses being forbidden to the Hebrews, both in war and agriculture, it was of no use to keep them; and their neijhbours placing much dependence on cavalry, but having, for want of a native breed, to procure them hy
David's Heign over the People. 2 SAMUEL IX, X. Uia Messengers Disgracefully Treated. appointed steward to manage it, on the condition of receiving one-half of the produce in remuneration of hig labour and expense, wliile the other moiety was to be paid as rent to the owner of the land (ch. 19. 29). 10. Ziba Iiad tifteen sons and t\vei»ty servants—The mention ol his sons and the slaves in his house was to show that Jlephiboslieth would lie honouicd with an equipage "as one of the king's sons." l i. l>Ieplilbosl»etU bad a yoting son whose name was Micah—Whether born before or after his residence in Jerusalem, cannot be ascertained. But througli him the name and memory of the excellent Jonathan was preserved (see on 1 Chronicles 8.34,35; 9. purchase, the greatest damage that could be done to such enemies was to render their horses unserviceable in war. (See also Genesis 46. 6; Joshua 11. G, S.j A king of Damasceue-Syria came td his succour—but David routed those auxiliary forces also, took possession of their country, put garrisons into their fortified towns, and made them tributary. 9. Toi, king of Hamatli—Coele-Syria ; northwards, It extended to the. city Hamath on the Orontes, which was the capital of the country. The Syrian prince being delivered from the dread of a dangerous neiglibour, sent his son with valuable presents to David to congratulate him on his victories, and solicit his alliance and protection, ./oram—Or Hadoram. (1 Chronicles IS. 10.) 11.
40, 41). CHAPTER X.
also Ivliig David did dedicate unto tlie Lord Eastern princes have always been accustomed to hoard
Ver. 1-5, David's Messengeks, sent to Comfort Hancn, are Disgkacefully Treated. 2. David said, I will show kindness unto Hanun, the son of A'abash, as Ills father showed kindness unto me—It is probable that this was the Nahash against whimi Saul waged war at Jabesh-gilead (1 Samuel 11. 11). David, on leaving Gath, whei"e Ills life was exposed to dang(>r, found an asylum with the king of Moab; and as Nahash, king of the Ammonites, -was his nearest neighbour, it ma.v be that during the feud between Saul and David, he, through enmit.v to the former, was kind and liospitable to David. 3. tlte princes of the children of Ammon said unto Hanun—Their suspicion was not warranted either by any overt act or by any cherished design of David: it must have. originated in their knowledge of the denunciations of God's law against them (Deuteronomy 2.;. 3-0), and of David's policy in steadlastly avlhering to it. 4. Hanun took David's servnitts aii<l shaved oil' the onehalf of their beards—From the long flowing dress of the Hebrews and other Orientals, the curtailment of their garments must have given them an aspect of gross indelicacy and ludicvousness. Besides, a knowledge of tlie extraorilinar.v respect and value which lias alwa.vs been attached, and the gross insult that is implied in any indignity ofl'ered, to the beard in the East, will account for the shame which the deputies felt, and the determined spirit of revenge which Inirst out in all Israel on learning the outrage. Two instaneesare related in tl;enio<lern liistoi'y of Persia, of similar insults by kings of haught.v and iiuperious temper, involving the nation in war; and we need not, therefore, be surprised that David vowed revenge? for this wanton and public outrage. 5. Tarry at •Tericlio—Or in the neighbourhood, after crossing the lords of the Jordan. up vast quantities of gold. This is the first instance of a practice uniformly followed by David of reserving, after defraying expenses and bestowing suitable rewards upon lis soldiers, the remainder of the spoil taken in war, to accumulate for the grand project of his life—tlie erection of a national templ(j at Jerusalem. 13. David gat liim a name wlieiilie returned from smiting of tlie Syrians —Instead of Syrians, the Sept. version reads Edomites, which is the true reading, as is evident from r. 14. This conquest made by the army of David, was due to tlie skilful generalship and gallantry of Abishai and Joab.
(1 Chronicles 18. 12; cf. Psalm CO., title.) The valley was the ravine of .salt (the Ghor), adjoining the Salt Mountain, at the south-western extremity of the Dead Sea, separating the ancient territories of Judah and Edom. [RonixsoN.]
15-18. His Reign. 15. David executed judgment and jttstice unto all Uis people—Though involved in foreign wars, he maintained an excellent system of government nt home, the most eminent men of the age composing his cabinet of ministers. 16. Joab was over tlie Iiost—By virtue of a special promise (ch. 5. 8). reeonler—Historiographer or daily annalist, an office of great trust and imporlaftcein Eastern countries. 17. Zadok . . . and Abiatliar . . . were tlie priests—On the massacre of the priests at Xob, .Saul conferred the priesthood on Zadok, of the family of Elcazar (1 Chronicles 6.50), while David acknowledged Abiathar, of Ithaniar's family, who fled to him. The Iwo high jiriests exercised their oflice under the respective princes to whom they were attached. But, on David's obtaining the kingdom over all Israel, they both retained their dignity ; Abiathar ofliciating'at Jerusalem, and Zadok at Gibeon. (1 Chronicles Iti.S!).) IS. ClieretJiites—/. c, Philistines. (Zephaniah 2.5.) PeletliItes—From I'elct. (1 Chronicles 12. 8.) Thoy were the valiant men who, having accompanied David during his exile among the Philistines, were made his body-guard.
0-14. The A.MiMONiri:s Oveiu'OMk. 0. when the ehlldren of Ammon saw titut iliey stank before David—To chastise those insolent and inhospitable Ammonites, who had violated the common law of nations, David sent a largo army under the command of Joab, while they, informed of the impi-nding attack, made energetic preparations to repel it by engaging the services of an immense number of Syrian mercenaries. Beth-rehob—The I'upi-
CHAPTER IX.
Ver. 1-12. David Sends FOR Mepiiiisosiiktii. 1. David said, Is there yet any tliat is left of tlie liouse of Saul On inquiry, Saul's land steward was found, who gave Information that there still survived Mei>Iiib<)slietli, a son of Jonathan, who was five ye.ars old at his father's death, and whom David, tlu'n wandering in exile, had never seen. His lameness (ch. 4. 4) had prevented him from taking any part in the public contests of the time. BeBldes, according to Oriental notions, the younger son of a crowned monarch has .a preferable claim to tlie succes Blon over th<^ son of a mere heir-apparent ; and hence his name was never heard of as the rival of his uncle Ishbosheth. His insignificance had led to his being lost Bight of, and It was only thtougli /iba that David learned tal of the low-lying region between Lebanon and .\utiIjObanon. Zoba—(seeon cll. 8.;!). of King niniteliah— His territoiies lay on the other side of Jordan, near ( iileail ( neulerononiy 3. 11). Ish-tob— /. c., the men <if Tob—the place of Jephtliali's marauding adventures (see also 1 t'hronicles lil.li; Psalm tiO., title). As the Israelite soldiers poured into the Ammonite teriitory, that people met them at the frontier town of Medelia (1 Chronicles 19. 7-9), the native troops covering the city, while the Syrian nierceiiai ies lay at some distance encamped in tlie tields. In making the attack, Joab divided his lorces into Iwose))- arate cletaihment.s—the one of which, under the comni Miid of his brother, Aliishai, was to concent rate its attack upon the city, while he himself marched against the overwhelming host of mercenar.v auxiliaries. It was n Just and necu'ssary war that hud been forced on Israel, and they <-ould hope for the l)lessing of (Jod ui>oii tlieir arm.s. With great Judgment the battle opened against the mercenaricH, who cduld not stand against the furious onset of Joab, and not feeling the cause their own. consulted theiT
Ills existence, and the retired life he passed with one of the great J|arriilieK in transjordanic Canaan who remained attached to the fallen dynasty. Mepliibosheth was invited to court, and a place lit the royal table on public days was assigned him, as Is still the custom with I'^astern 'MDnarchs. Saul's family estate, which had fallen to David In right of his wife (Numbers 27. 8), or been for- I'eiled to the crown by Ish-bosheth's rebellion (ch. 12. 8), was provided (u. II ; also ch. 19. 28), for enabling him to muintaln an establishment suitable to his rank, and Zlba safety by tllglit. The Ammouitcs, who laid jimcea the*/ J)av{<r» Sin with Balh-sheba. 2 SAMUEL Xr, XII. 2tathan's Faralle. their sin were necessary, as well for the king's honour as for her safety, for death was the punishment of an adulteress (Leviticus 20. 10). 8. David said to UriaU, Go down to tliy iiouse—Tliis suiddeu recall, the manner of the king, his frivolous questions (v. 7), and his urgency chief rtependpiice upon a foreign aid, then retreated toentveucli Iht-ni Kel ves williin the walls of the town. H. So Joab rcturunl ai»«l caine to Jerasalein—lrobably the Reason was too far advanced for entering on a siege.
15-19. The Syrians Defeated. 16. Hadadezer scut and brouglit out tlie Syrians that were beyond tlie rl Ter—This prince had enjbyed a breathing-time after for Uriali to sleep in his own house, probably awakened suspicions of tlie cause of this procedure, tlicre followed liiin a mess of meat from tlie king—A portion of meat from the royal table, sent to one's own house or lodgings, is one of the greatest compliments which an Eastern prince can pay. U. But Uriali slept at tlie door of tile king's liouse—It is customary for servants to sleep in the porch or long gallery; and the guards of the Hebrew king did the same. Whatever his secret suspicions might have been, Uriah's refusal to indulge in the enjoyment of domestic pleasure, and his determination to sleep "at the door of the king's house," arose {v. 11) from a high and honourable sense of military duty and probis defeat (cli. 8. 3), and alarmed at the increasing power aud greatness of David, as well as being an ally of the Ammonites, levied a vast army not only in Syria, but in Mesopotamia, to invade the Hebrew kingdom. Shobach, his general, in pursuance of this design, had marched his troops as far as Kelam, a border town of eastern Mauas-
BPh, when David, crossing the Jordan by forced marches, suddenly surprised, defeated, and dispersed them. The result oC this great and decisive victory was, that all the petty kingdoms of Syria submitted and became his tributaries (nee on 1 Chronicles 19). priety. But, doubtless, tlie resolution of Uriah was overruled by that Providence whicli brings good out of evil, and which lias recorded this sad episode for the warning of the church.
CHAPTER XI.
Ver. 1. JoAB Besieges Rabbah. 1. atthetlmewlien kings go fortli to battle—The return of spring was the asual time of commencing military operations. This expedition took place the year following the war against the .Syrians; and it was entered upon because the disaster of tlie former campaign having fallen chiefly upon the Syrian mercenaries, the Ammonites had not been punisliod for their insult to the ambassadors. David gent .Toa1> and liis servants . . . tliey destroyed tlic l-t-27. UlllAH Sl.AlN. 14, 15. David wrote a letter to Jo.ab, and sent it l>y tCte bniid of Uriali . . . Set Uriali in tbe fore-front of tlie Iiottest battle — The various arts and stratagems by whicli the king tried to cajole Uriah, till at last lie resorted to the horrid crime of murder—the cold-blooded cruelty of despatching the letter by the hands of the gallant but much-wronged soldier himself, the enlistment of Joab to be a partaker of his sin, the heartless aliectalion of moarning, and the indecent haste <fi his marriage witli Bath-sheba, have left an indelible stain upon the character of David, and exhibit a painfully humiliating proof of the awful length* to which the best of men may go when they want the restraining grace of God. clkililren of Amnion—Tlie powerful army that Joab commanded ravaged the Ammonite country, and committed great havoc both on the people and their property, until having rrac-hed the capital, they besieged Rabbah—" Rabbah "denotes a great city. This metropolis of the Ammonites was situated in the mountainous tract of Gilead, not tar from the source of the Arnon. Extensive ruins ore still found on its site.
CHAPTER XII.
2-12. David Commits Adultery with Bath-sheba.
2. it came to pass in an even-tide, tliat David arose from oft" l»is bed—The Hebrews, like other Orientals, rose at dayliivak, and always took a nap during the heat of the ilay, and afterwards they lounged in the cool of the evening on their flat-roofed terraces. It is probable that David had ascended to enjoy the open-air refreshment
Ver. 1-6. Nathan's Parable. 1. tlie L,ord sent IVatlian unto David—The use of parables is a favourite style of speaking amongst Oriental people, especiallj' in the conveyance of unwelcome truth. This exquisitely pathetic parable was founded on a common custom of pastoral people who have pet lambs, which they bring up with their children, and which they address in terms of endearment. The atrocity of the real, however, far exceeded that of the fictitious offence. 5. tliem tliat IiatU done tills tiling sliall surely die—This award was more severe than the case deserved, or than was warranted by the Divine statute (Exodus 22. 1). The sympathies of the king had been deeply enlisted, his indignation aroused, but his conscience was still asleep; and at the time when he was most fatally indulgent to his own sins, he was most ready to condemn the delinquencies and errors of others. earlier than usual. 3. one said lit., he said to himself, "Is not this Bath-sheba?" etc. She seems to have been a celebrated beauty, whose renown had already reached the ears of David, as happens in the East, from reports carried by tlie women from harem to harem. BatH-sIieba, tine daugliter of £Iiam—or Ammiel (1 Chronicles 3. 5), one of David's worthies (ch. 2.'!. :Ui, and son of Aliitliophel. 4. David sent messcjigers, and took her—The despotic kings of tlie East, when they take a fancy for a woman, send an ollicer to the hou.se where she lives, wlio announces it to be the royal pleasure she should remove to the palace. An apartment is there assigned to her; and if she Is made queen, the monarch orders the announceineut to be made that he has made clioica of her to be queen. Many instances in modern Oriental history show the ease and <lespatch with whiclisuch secondary marriages are contracted, and a new beauty added to the royal seraglio. But David had to make a promise, or rather an express stipulation, to Bath-sheba, before she complied with the royal will (1 Kings 1. 13, 15, 17, 2«); for in addition to her transcendent Iieauty, she appears to have been a woman of superior talents and address in olitaining the object of her ainbi lion; and in her securing that her son should succeed on the throne; in her promptitude to give notice of her pregnancy; in her activity in defeating Adonijah's natural expectation of su(K'eeding to the crown ; in her dignity as tlie king's mother ;—we see very strong in<Ucations of the ascendency she gained an<l maintained over David, who, perh.nps, had ample leisure and opportunity to discover the punishment of this uiinappy connection in more ways than one. [Tavloii's Cai.MKT.) 5. tlie woman conceived, and sent and told DuTld—.Some immediate lueasiU'.s of concealing
7-23. He Applies it to David, who Confesses His Sin, and is Pardoned. 7. Natlian said to David, Tliou art tlie man— These awful words pierced his heart, aroused his conscience, and brought him to his knees. The sincerity and dejjth of his penitent sorrow are evinced by the Psalms he composed [32. ; 51.; 103]. He was pardoned, so far as related to the restoration of the Divine favour. But as from his high character for piety, and his eminent rank in society, his deplorable fall was calculated to do great injury to the cause of religion, it was necessary that God should testify l)is abhorrence of sin by leaving even his own servant to reap the bitter temporal fruits. David was not himself doomed, according to his own view of what justice demanded (v. 5); but he had to sutler a quadruple expiation in tlie successive deaths of four sons, liesides a lengthened train of other ev'ls. 8. gave dice tliy master's lioiisc, and tliy master's wivea —The iihraseology means nothing more than that God in his providence had given Uavid, as king of Israel, every thing that was Saul s. Tlie historv furnishes conclusive evidi iice that he never actually married any of the wives of S:iul. ISut the harem of tlu' pirceding king belongs.
Rdlbch is TaLen. 2 SAMUEL XIIL Amnon DefiUs Tamar.
CHAPTER XIII. aocortling to Oriental notions, as a part of the regalia to liis successor. 11. I will raise up evil against thee out
Ver. 1-5. Amnon Loves Tamar. 1. Tamar—Daugriicr of David by Maachah (ch. 3. 3). 2. for she was a virgin —Unmarried daugliters were kept iu close seclusiim trom the company of men ; no strangers, nor even their relatives of the other sex, being permitted to see them without the presence of witnesses. Of course, Amnon must have seen Tamar, for he had conceived a violent passion for her, which, tliough forbidden by the law (Leviticus
tliiue own Iiouse, &c.—Tlie prophet speaks of God tlireateninj; to do what He onlj' permitted to be done. The tact is, that JDavid's loss%f cliaracter by the discovei'y of his crimes, tended, in the natural course of things, to diminish tlie respect of his family, to weaken the autliorit.v -j{ his government, and to encourage the prevalence of any disorders throughout his kingdom. 15-:J3. th* liord struck the cliild . . . nnd it was very sick—The
Is. 11), yet with the sanction of Abraham's example (Genesis 20.12), and tlie common practice in neighbouring countries for princes to marry their half sisters, he seems not to have considered an improper connection. But he had no means of making it known to her, and the pain of that disappointnt Vnt preying upon his mind produced a visible change in his appearance and healtli. 3. .Tonadab, tile son of Shimeah—Or Shammah (1 Samuel 1G.9). By the counsel and contrivance of this scheming cousin a plan was devised for obtaining an unrestricted interview with the object of his attachment, my broilier Absalom's sister—In Eastern countries, where polygamy prevails, tlie girls are considered to be under, the special care and protection of their uterine brother, who is the guardian of their interests and their honour, even more than their father himself (see on Genesis 34. 6-25). firnt visible cliastisement inflicted on David appeared on the person of that child which was the evidence and monument of his guilt. His domestics were surprised at his conduct, and in explanation of its singularity, it is necessary to remark that the custom in t!ie East is to leave the nearest relative of a deceased person to tlie full and undisturlied indulgence of liis grief, till on tlie tiiird or fourtli day at farthest (John 11. 17), the other relatives and friends visit him. Invite him to eat, lead liira to a batli, bring him a change of dress, which is necessary from his having sat or lain on the ground. The surprise of David's servants, then, who had seen his bitter anguisli while the child was sick, arose apparently from this, that when he found it was dead, he who had so deeply lamented arose of himself from the earth, witliout waiting for their coming about him, immediately bathed and anointed
6-27. He Defiles Her. 6. Amnon lay down, and made himself sick—The Orientals are great adepts in feigning sickness, whenever tliey have any object to accomplish, let Tamar my sister come and m.ike me a conjile of cakes—To the king Amnbn spoke of Tamar as "his sister," a term artfully designed to hoodwink his father; and the request appeared so natural, tlie delicate api)etite of a sick man requiring to be humoured, that tlie king promised to send her. The cakes seem to have been a kind of fancy bread, in the preparation of which Oriental ladies take great delight, and Tamar, flattered by the invitation, lost no time in rendering the reipiired service in the house other sick brother. 12-14. do not force me—The remonstrances and arguments of Tamar were so atrecting and so strong, that had not Amnon been violently goaded on by the lustful passion of which lie had become the slave, they must have prevailed with him to desist from his infamous purjiose. In bidding him, Iiowcver, "speak to the king, for he will not withhold me from thee," it is probable that she urged this as her last resource, saying any thing she thought would lUease him, in order to escape for the present out of his hands. 15. Then Amnon hated her exceedingly—It is not unusual lor persons instigated b.v vlohnt and irregular (lassions to go from one extreme to another. In .-Vmniin's case the sudden revulsion Is easily accounted for; the atrocity of his conduct, with all the feelings of shame, remorse, and dread of exposure and punishment, now burst upon his mind, rendering tlie presence of Tamar intoleralily painful to him. 17. bolt the door alter her —The street door of houses In the East is always kept barro<l—the bolts beirtg of wood. In the great mansions, where a porter stands at the outside, this precaution is dispensed with; and the circumstance, therefore, of a prince giving an order so unusual shows the vehement lierluibation ol' Aiiiiion's mind. 18. a garment of divers colours—As embroidery in ancient times was the occupation or pastime of ladles of the highest rank, the possession of these parti-coloured garments was a mark of dislinction ; they were worn exclusively by young women of royal condition. Since the art of nianufacluring cloth stulls has iiiade so gredt progress, dros.ses of this variegated descriiilion are more ('omnion in the East. 10. TauKar put aslies on Iter bend, and rent her garment of divers colours , . . laid her hand on her head, and went on crying—/, p., sobbing. Oriental manners would probal)ly sei nothing beyond a strong sense of the Injury Hho had sustained, if Tamar actuall.v rent her garinent.s. But, as her veil is not mentioned, il Is probable that Amnon had turned her out of doors without it, and she raised her hand with tlie design to conceal her face. By hi)nself, instead of appearing as a mourner, and after worshiping God with solemnity, returned to his wonted repast, without an.v interposition of others.
2t, 2.5. SoT.OMON IS Horn. 34. Batli-sSieba . . . bare a son, a>i<l lie ealled Uis name Solomon i. e., peaceable. But Nathan gave him the name of Jedediah, by command of God, or perhaps only as an expression of God's love. This love and the noble gifts witli which he was endowed, considering the criminality of the marriage from wliicii he sprang, is a remarkable instance of Divine goodness and grace.
2'i-:il. Rarbah is Taken. 20. Joab fouglxt anlnst R»bt>aU—Tlie time during which this siege lasted, since the intercourse with Bath-slieba, and the birth of at least one c'.iild, if not two, occurred during the progress of it, probaljly extended over two years. 27. the city of wnttTs—Habbah, like Aroer, was divided into two parts —one the lower town, insulated b,y the winding course of the Jabbok, whi('li flowed almost round it, and the lipjH-r and stronger town, calli'd the royal city. "The first was taken by Joab, but the honour of capturing so strongly a tjrtitied place as the other was an honour reserveil for t*e king himself." 28. encamp against the city, ami take it— It has always been characteristic of Oriental desjjots to monopolize military honours; and as the ancient world knew nothing of the I'liodern rctinement of kings gaining victories by tlieir generals, so Joab sent for David to command the final assault in person. ' A large force was levied for tlie purpose. David without much dilliculty captured the royal city, and ol)Iaiiied possession of its immense wealth, lest 1 take tlie city, anil it be called after my name—The circumstance of a cily receiving a new name after some great person, as Alexandria, fJonstantiuoiile, llyderabail, is of frequent occurrence in the iincicnt anil modern liistory of the East. 30. he took the kiuji^'s crown from olf his head —Willie the treasures of the (uty were gi viMi as plunder to his soldiers, David reserved lo himself the crown, vliicli was of rarest value. Its great weight makes it probable that it was like many ancient crowns, not worn, but suspended over the head, or tl.xed on a ennoiiy on the top of the tlirono. the preciojis ntnnvn—Ifrhrrii\ stone was a round ball composed of pearls and other jewels, which was in the crown, ami probably taken out of it to be Inserted in David's own crown, '.ti. lie brouj;ltt fortli the people, and put tliein under saws, This excessive severity and employment of tortures, which the Hebrews on no other occasion are recorded to have practised, was an act of retriluitlve Justice on a people who were Infamous for tlieir cruelties {1 Samuel 11.2; Amos
EASTERN ARTICLES OF DRESS, AND OF THE TOILET.
Frum Layard, ii. S24. Gen. xviti. 4. MTFiRORS. Ex. Kxzviii. H, Amnon is Slain, and Absalom Fleeth. 2 SAMUEL Xl\. Joab Sent to Bring Absalom Uvme, it, so as not to be prematurely discovered. Having got the king pli'dged, slie avowed it to her design to satisfy the royal conscience, tliat in pardoning Absalom he was doing nothing more than he would have done in the case of a stranger, where there could be no imputation of partnpse signs, especially I lie rending of lier dlst- .igui Miinfj r<)l)e, AlKsalom at once conjecluied what liaU taken place. Reconinienaing lier to he silent al)out it, and not publish her own and her lainilj 's dishonour, he took no notice of it to Aniuon. But all the while he was in secret "nursing his wrath to keep it warm," and only "biding tiality. The device succeeded ; David traced its origin to Joab; and, secretly pleased at obtaining the judgment of that rough, but generally sound-thinking soldier, co)nmissioned him to repair to Geshur and biing home his exiled son. 7. tbey sliali queitcli jny coal wliielt is left—The life of man is compared in Scripture to a liglit. To (luencli the light of Israel (ch.21. 17) is to destroy the king's life; to ordain a lamp for any one (I'salm l;>2. 17j is to grant him posterity; to (jueiicli a coal signifies here his titue" to avenge his sister's wrongs, and by the removal of the heir-apparent perhaps further also his ambitious tlesigns. !iO. So T.Tiitar remained desolate in l»er brother Absalom's bouse—He was her natural protector, and the children of polygamists lived by themselves, as if they constituted dilterent families. !J3. Absalom bad sbeep-slienrers in Banl-baxor, wliicli is beside Kplii-aim—A slieep-shearing feast is a grand occatlie <'Xlinction of this woman's only remaining li()pc that the name'and family of her husband would be preserved. The ligure is a beautiful one; a coal live, but Ij-ing under a heav> of embers—all that she had to rekintllo her lii'e— to light her lamp in Israel. 9. the woman said . . . O king, the iniquity be on me— i. e., the iniquity ol arresting the course of justice and pardoning a homicide, wliom the God was bound to slay wherever he miglit find him, unless in a city of refuge. This was exceeding the royal Ijrerogative, and acting in the character of an absolute monarch. The woman's language refers to a common precaution taken by the Hebrew judges and magistrates, solemnly to transfer from themselves the responsil)ility of the lilood they doomed to be shed, either to the accusers or the criminals fch. 1. Ifi; 3. 28); and sometimes tlie accusers took it upon themselves (Matthew 27. 25). 13-17. Wikcrefore, tben, bast tiiou tbongbt snob a tiling against the people of God, &c.—Her argument may be made clear in the following paraphrase:—You have gran ted me Die pardon of a son who had slain his brotiier, and .yet you will not grant to your subjects the restoration of Absalom, whose criminality is not greater than my son's, since he killed his brother in similar circumstan(^es of provocation. Absalom has reason to comjilain tliat he is treated by his own father nrore sternly and si'verely than the meanest subject in the realm; and the M'hole nation will liave cause for saying that the king shows more attention to the petition of a humble woman thai; to the wishes nud desires of a whole ki'.igdom. 'The <ieath of my son is a private loss to my family, while the preservation of Absalom is the conrmon interest of all Israel, who now look to him as your successor on the throne. sion in the East. Absalom proposing to give such an entcrtaintnent at his estate in Baal-hazor, about eight miles iiorth-eastof Jerusalem, neara town called Ephraim (Joshua 11. 10), he rlrst invited the king and liis court ; but the king declining, ou account of the heavy expi'iise to wJiicli t!ie reception of royalt,y would subject him, Absalom then 'limited the invitation to the king's sons, which Uavid the more readily agreed to, in the hope tliat it might tend to the promotion of brotherly harmony and union.
2S-:;ii. AmNOX IS St.AIN. ^I. AJ>salom bad coiumanled itis sKrvaiits, saying, WJien Aictnon's lieart is nierry witlt wine . . . kill bim, fear not—On a preconcerted signal from their master, the servants, rusliing upon Amnon, slew him at the table, while the rest of the brotliers, horror-struck, and apprehending a general massacre, tied in all Vighled haste to Jerusalem. !i9. Every man gat
Iiliii iiiioit Ills mnle— This had become the favourite eijuipage of the great. King David himself had a state )nvde (.1 Kings l.:S!). The Syrian mules are, in activity, strrngth, and capabilities, still far superior to ours. 30. tidings eamc to David, saying, Absalom batb slain all tinking's sons— It was natural that in the consternation and tumult caused by so atrocious a deed, an exaggerated report shou'd reach the court, wliich was plunged into the depths of grief and despair. But the information of Jonadab, who seems to have been privy to the design, and the arrival of tlie other princes, nmde known tlie real extent of the catastrophe.
'M-XK AnsAl.OM Fi.EES TO Talmai. 37. Absalom fled, and went to Talmai—The law as to premeditated murder (Numbers 35. 21) gave him no hope of remaining with impunity in liis own country; the cities of refuge could afford him no sanctuary, and he was compelled to leave the kingdom, taking refuge at the court of Gesliur, with his maternal grandfather, who would, doubtless, approve of his conduct.
Joab Brings Absaloji to Jerusai.em. 23. To-day tJ»y servant knowetli tliat I h.ave found grace in tiiy siglit—Joab betrays not a little selfishness amid his professions of joy at this act of grace to Absalom, and flat lered himself that he now brought both father and son under lasting obligations. In considering this act of David, many extenuating circumstances may be urged in favour of it ; the provocation given to Absalom ; his being now in a country where justice could not overtake him; the risk of his imbibing a love for heathen principles and worship; the safety and interests of the Hebrew kingdom; together with the strong predilection of the Hebrew people for Absalom, as represented by the stratagem of Joab
CHAPTER XIV.
Ver. 1-21. Joab Instructs a Womanof Tekoaii. 3. Joab sent to Teltoalt, and fetched a wise -jvotnan—The king was stronglj' attached to Absalom ; and having now got over his sorrow for the violent death of Amnon, was desirous of again enjoying the society of his favourite son, who had now been three long years absent. But a dread of public opinion and a regard to the public interests made him hesitate about recalling or pardoning his Ruilty son ; and Joab, whose discerning mind perceived this struggle between parental affection and royal duty, devised a plan for relieving the .scruples, and, at the same time, gratifying the wishes, of his master. Having procured a count rywom.ln of superior intelligence and address, he directed her to seek an audience of the king, fftid by soliciting his royal interposition in the s-ettlenient of a domestic grievance, convinced him that the life of a murderer might in some cases be saved. Tekoah was about twelve miles south of .Jerusalem, and six south of Bethlehem; and the design of bringing a woman from such a distance was to prevent either the petitioner being known, or the truth of her story easily investigated. Her Bpeech was In the form of a parable—the circumstances the language—the mannerwell suited to the occasion, represented a case as like David's as It was policy to make these considerations form a plausible apolog.y for David's grant of pardon to his bloodstained son. But, in granting this pardon, he was acting in the character of an Oriental despot rather than a constitutional king of Israel. The feelings of the father triumphed over the duty of the king, who, as the supreme magistrate, was bound to execute impartial justice on every murderer, by the express law of God (Genesis 9. 6; Numbers 35.30, 31), which he had no power to dispense with (Deuteronomy IS. IS; Joshua
].S; 1 Samuel 10.25). 35. Bnt in all Israel tl>ere was none to be so much praised as Absalom for his Iteatity —This extraordinary popularity arose not only from his high spirit and courtly manners, hut from his uncommonly handsome appearance—one distinguished feature of which, seemingly an object of great ailmiration, was a profusion of beautiful hair. Its extraordinary luxuriance compelled him to out It "at every year's end;" lit., "at times," "from time to time," when It was found to weigh
200 shekels—equal to 112 oz. troy; but as " the weight waa 203
Absalom Sleds the ITearis of Israel. 2 SAMUEL XV, XVI. David Flees from Jerusalem. after the king's shekel," which was less than the common shekel, Uie rate lias lieen reduced as low as 8 II is. 2 oz. piety, and desired to see religious engagements punctuiilly performed, gave his consent an<l his blessing.
[ISOCIIAKT], and even less by others. So Absalom dwelt two full years in Jeiusaltni, nnrt saw not tllc Uins's face—Wliatever error David committed in autliorizing tlie recall of Absalom, he displa.ved great prudence and command oveihis feelings afterwards—for his son was not admitted into liis father's jiresence, hut was eonlined to his own house, and the society of liis own famil.y. This slifilit severity was designed to bring liim to sincere repentance, on perceiving that his father had not fully pardoned him, as well as to convince the people of David's abhorrence of his crime. Not Ifeing allowed to appear at court, or to adopt any state, the courtiers kept aloof; even his cousin did not deem it prudent to go into his .societ.v. For two full years his liberty was more restricted, and his |i)-I2. liE Points A CONSPIKACY. 10. Absalom Sent spies tbrouglkont all the tribes of Israel—These emissaries were to sound the inclination of the people, to further t he interests of Absalom, and exhort all the adherents of his part.v to be in readiness to join his standard as soon as they should hear that he had been proclaimed king. As the summons was to be made by the sound of trunipets, it is probable that care had been taken to have trumpeters stationed on the heights, and at convenient stations— mode of announcement that would soon spread the news over all the country of his inauguration to the throne. 11. witik Absalom went two Unndred men that were called—From their quality, reputation, ami high standing, such as would create the impression that the king patronized the movement, and, being aged and infirm, was willing to adopt his eldest and noblest son to divide life moi'e apart from his countrymen wliile living in .lerusalein, than in Geshur; and he might have continued in this disgrace longer, had he not, by a violent expedient, determined (v. 30) to force his case on the attention of Joab, through whose kind and powerful influ<'nce a full reconciliation was et Tected between him and his father.
him tlie cares and honours of government. 12. Absalom sent for Aliithoiiliel—who he knew was ready to join the revolt, through disgust and revenge, as Jewish writers assert, at David's conduct towards Bath-sheba, who was his grand-daughter. Glloli—Near Hebron, the conspiracy was strong—The rapid accession of one place after another in all pai'ts of the kingdom to the party of the insurgents, shows that deep and general dissatisfaction existed at this time against the person and government of David. The remnant of Saul's partisans—the unhappy attair of Bath-sheba — the overbearing insolence and crimes of Joab—negligence and obstruction in the administration of justice, wore some of the principal causes that contributed to the success of this widespread insurrection.
CHAPTER XV.
Ver. 1-9. An.sALOM Steals the Hearts of Iskael. 1. Absalom prepared liiin cliariots and liorses, and fifty men to r\m before Itim—This wasassuming thostateand equipage of a prince. The royal guards, called runners, avant-couriers, amounted to fifty (1 Kings 1. 5). The chariot, as the Hebrew indicates, was of a magnificent style; and the horses, a novelty among the Hebrew people only introduced in that age as an appendage of royalty (Psalm
13-87. David Flees KKOM Jerusalem. 14. David said. Arise, and let ns flee—David, anxious for the preservation of the cit.y which he had beautified, and confidingin a greater support throughout the country, wisely resolved on leaving Jerusalem. IH. all the Gittites, si.x hundred men—These were a bod.y of foreign guards, natives of Gath, whom David, when in the country of the Philistines, had enlisted in his service, and kept around his person. Addressing their commander, Itlai, he made a searching
32. 9; (id. 12), formed a splendid retinue, which would make him"t'ne o))servod of all observers." 2. Absalom rose up early, and stood before the way of tbe S"**"—Public business in the Kast is alwaj's transacted early in the morning—tlie kings sitting an hour or more to hear causes or receive petitions, in a court held anciently, and in man.y places still, in the open air at thecity gatewa.y; so that, as those whose circumstances led them to wait on King David required to be in attendance on his morning leve(>s, Absalom had to rise up early and stand beside thp way of the gate. Through the growing infirmities of age, or the occupation of his government with foreign wars, many private causes had long lain undecided, and a deep feeling of discontent prevailed amongst the people. This dissatisfaction was artfull.y fomented by Absalom, who addressed himsfdf to the various suitors, and after briefly hearing their tale, gratified every one with a favourable opinion of liis case. Studiously concealing his ambitious designs, he expressed a wish to be invested with ofiicial power, only that he might accelerate the course of justice and advance the public interests. His professions had an air of extraordinary generosity and disinterestedness; and, togetlier with his fawning arts in lavishing civilities on all, made him a popular favourite. Thus, b.y forcing a contrast between hi.s own display of public spirit and the dilatory proceedings of the court, he created a growing disgust with his father's government, as weak, careless, or corrupt, and seduced the alfeclions of the multitude, who neither penetrated tlie motive nor foresaw the tendency of his conduct. 7. after forty years— J I is genetrial of their fidelity in bidding them (v. 19) abide with the new king. 33. the brook KIdron—A winter torrent that flows through the valle.v between the city and the eastern side of the Mount of Olives. 24. Zadok and all the Levites bearing the ark—Knowing the strong religious feelings of the aged king, they brought it to accompany him in his distress. But as he could not doubt that both the ark and their sacred office would exempt them from the attacks of the rebels, he sent them back with it—not only tliat tlie.v might not be exposed to the perils of uncertain wandering—for he seems to place more confldei ce in the symbol of the Divine presence than in God Himself—but that, by remaining in Jerusalem, they might render him greater service by watching the enem.v's movements. 30. David went up by the ascent of flloiint Olivet—The same pathwa.y over that mount has been followed ever since that memorable day. had his head covered—with a mourning wrapper. The humility and resignat ion of David marked strongl.v his sanctified spi -it, induced by contrition for his transgressions. He I ad fallen, liut it was the fall of the upright; and he rise again, submitting himself meekly in the mean time to '.he will of God. [(JJIALMIOUS.] 31. David snid. Turn, O To rd, the counsel of AliltlioplicI—This senator bei ng the nia Uislay of the conspinicy. '•t:i, wlieii David was come to rall.v admitted that an error has here cri>pt into the te.xl, and that instead of forty, we should read with the S.yriac and Arabic versions, and Josephus, "four years"—i.e., after Absalom's return to Jerusalem, and his beginning to practice tlie base arts of gaining iiopiilarity. my vow wliicit I Slave vowed nnto tbe T<ord— During his exile In Geshur; and the purjiort of it was, that wlu'iiever God's providence should pave the way for his rc-estalilishment In Jerusalem, he would oiler a sacrifice of thanksgiving. Hebron was the spot selected for the performaiue of this vow, ostensibly as ludng his native place (cli. :i. ;!), and a famous high place, where sacrifices were frequently oU'ered before the temple was built; but really as being In many respects the most suitable for the commencement of his rebellious (^nterii'-isc. David, who always encouraged 204 f He (op r»f Hie mount, wlK're lie worshipped— Looking towar<lK .lerusalcm, where wen; tlu' ark and tabernacle. Huslial tlie Arelilte—A native of Archi, on the frontiers of Benjamin and lOphraini (Joshua 2). (loniparing the pra.ver against Ahitliopliel with the counsel to Hushni, we see how strongly a spirit of fervent piety was combined In his character with the devices of an activvand far-seeing policy.
CIIAPTEIl XVI.
Ver. 1-1. ZnsA, hy Fal.sk Suooestions, Claim.* Ili.'j Mastek's Jniieuitance. 1. Zlba the servant of ftk'DUl*
Shlvici Curses David. 2 SAMUEL XVII. AhithopJieFs Counsel Oierthrown, CHAPTEE XVII. boslteth met lilm—Tliis crafty man, anticipating the certain failure of Absalom's conspiracy, took steps to prepare for liis future advancement on the restoration of tlie king, a bottle of wine—A large goat-skin vessel. Its size made tiie supply of wine proportioned to the rest of his present. 3. Tlie asses be for tlie king's Iioiiseliold to rlile oil—The royal fugitives were moving on foot, not from inability to procure conveyances, but as being suitable to their present state of humiliation and penitence.
Ver. Ahithophel's Counsel Overthkown bt HUSHAI. 1. Moreover Alxithophel said ui>to Absalon( —The recommendation to take prompt and decisive measures before the royalist forces could be collected and arranged, evinced the deep political sagacity of this councillor. The adoption of his advice would have extinguished the cause of David ; and it al Tords a dreadful proof of the extremities to which the heartless prince was, to secure his ambitious objects, prepared to go, that the parricidal counsel "pleased Absalom well, and all the elders of Israel." It was happily overruled, however, by the address of Hushai, who saw the imminent danger to which it would expose the king and the roj'al cause. He dwelt upon the warlike character and military experience
3. To-tlaj' sUall tlie Iionsc of Israel I'estore the kingdom of my fatlier—Such a hope might not unnaturally arise at this period of civil distraction, that the family of David would destroy themselves by their mutual broils, and the people reinstate the old dynasty. There was an air of plausil)ility in Ziba's story. Many, on whom the king had conferre<l favours, were now deserting him; no wonder, therefore, that in tlie excitement of momentary feeling, believing, on the report of a slanderer, Mephiboof the old king—represented him and his adherents as mighty men, who would fight with desperation; and who, most probably, secured in some stronghold, would be beyond reach, while the smallest loss of Absalom's men at the outset might lie fatal to the success of the conspiracy. But his dexterity was chiefly displayed in that part of his counsel which recommended a general levy throughout thecountrj'; and that Absalom should take command of it in person—thereby flattering at once the pride and ambition of the usurper. The bait was caught by the vainglorious and wicked prince. 13. we will light upon him ns the dew falleth upon tlie ground No image could have symbolized the sudden onset of an enemy so graphically to an Oriental mind as the silent, 6het!i to be among the number, he pronounced a rash and unrighteous judgment by which a great injury was inflicted on the character and interests of a devoted friend.
0-19. Shimei Curses David. 5. Wlien King David came to Ealmrim—A city of Benjamin (ch. 3. 16; 19. 10). It is, however, only the confines of the district that are here meant. Sltimei, a man of tlie family of Saul—The misfortune of his family, and the occupation by David of what they considered their rightful possessions, afforded a natural, if not a justifiable cause for this ebullition of rude insults and violence. He upbraided David as an ambitious usurper, and charged him, as one whose misdeeds had recoiled upon his own head, to surrender a throne to which he was not entitled. His language was that of a man incensed by the wrongs that he conceived had been done to liis house. David was guiltless of the crime of whicli Shimei accused him ; but his conscience reminded him of other flagrant iniquities, and he, thereirresistible, and rapid descent of this natural moisture on , every field and blade of grass. 13. all Israel shall bring ropes to that city—In besieging a town, hooks or cranes were often thrown upon the walls or turrets, by which, with ropes attached to them, the besiegers, uniting all their force, pulled down the fortifications in a mass of ruins. 14. Tlie counsel of Hushai is better than the counsel of Aliithophel—The reasons specified being extremely plausible, and expressed in the strong hyperbolfore, regarded the cursing of this man as a chastisement from heaven. His answ'er to Aljisliai's proposal evinced the spirit of deejj and humble resignation—the spirit of a mail who watched the course of Providence, and acknowledged Shimei as the instrument of God's chastening hand. One tiling is reraarkaMe, that he acted more independently of the sons of Zeruiah in this season of great distress than he could often muster courage to do in the days of his prosperity and power. 13. threw stones at liim—As a mark of contempt and insult, cast tliist—As ical language suited to dazzle an Oriental imagination, the council declared in favour of ITushai's advice; and their resolution was the immediate cause of the discomfiture of the rebellion, although the council itself was only a link in the chain of causation held by the controlling hand of the Lord.
15-22. Secret Intelligence Sent TO Davit). 16. send quickly, and tell David—Apparentl}' douljling that his advice vrould be followed, Husliai ordered secret intelligence to be conveyed to David of all that transpired, with an urgent recommendation to cross the Jordan without a moment's delay, lest Ahithophel's address and influence might produce a change on the prince's mind, and an immediate pursuit be determined on. 17. by En-rogel The fuller's well in the neighbourhood of Jerusalem, below the junction of the valley of Hinnom with that of Jehosliaphat. 18. and came to a man's house In Bahurim, wliich had a well in his court—The court was that of the house, and the well an empty cistern. All the houses of the better class are furnished with such reservoirs. Nothing could more easily happen ihan that one of these wells, in consequence of a defioieiicy of water, should become dry ; and it would then answer as a place of retreat, such as David's frii-nds fiHUul in the man's house at Bahurim. The spreading of a covering over the well's mouth for the drying of corn is a common practice. if to add insult to injury, clouds of dust were thrown by this disloyal subject in the path of his unfortunate sovereign, went along the hill's side over against Iiim—As he descended the rough road on the eastern side of the Mount of Olives, "went along the side"—lit., the rib of the hill. 14. refreshed themselves there— i. e., in the city of Bahurim. 15-19. Hushal said unto Absalom, God save the king—Husliai's devotion to David was so well known, that his presence in the camp of the conspirators excited great surprise. Professing, however, with great address, to consider it his duty to support the cause wlilch the course of Providence and the national will ha<I seemingly decreed should triumph, and urging his friendship for the father as a ground of confidence in his fidelity to the son, he persuaded Absalom of his sincerity, and was admitted amongst the councillors of the new king.
'20-2.S. AniTnoPHEL'S C'OUJfSEI,. 20. Give counsel among you what we shall do—Tliis Is the first cabinet council on record, although the deference paid to Aliithophel gave him the entire direction of the proceedings.
23-29. AiIiTHOPHEL Hangs Himself. 33. when Ahithophel saw tliat his counsel was not followed—His vanity was wounded, his pride mortified on finding that his ascendency was gone; but that chagrin was aggravated by other feelings—a painful conviction that through the delay which had been resolved on, the cause of Absalom was lost. Hastening home, therefore, lie arranged his private affairs, and knowing that the storm of retributive vengeance would fall chieflj' upon him as the Instigator and prop of th(! rebellion, he hanged himself. It may be remarked that the Israelitesdld not, at that timek
!41. Ahlthophel said unto Absalom—This councillor saw that now the die wiis cast; half measures would be Inexpedient; and to cut ofl" all possibility of reconciliation between the king and his rebellious son, gave this atrocious advice regarding the treatment of the royal'women who had been left In charge of the palace. Women being held sacred, arc generally left inviolate in the casualties of war. The history of the East un"ords only one parallel lo tliis lufamous outrage of Absalom.
David's Charijc Respecting Absalom, 2 SAMUEL XVIII. but who IS Slain by Juab. refuse the rites of sepulture even to those who died by their own hands. He liad an imitator in Judas, wlio resembled hi;n in his treason, as well as in his infamous «nd. m. Tlien David fame to Maliaiialm—In the high easily dislodge a rider from his seat, and catch hold of his flowing hair." [Hartley.] Some, however, think that the saci-ed historian points not .so much to the hair, as to the /lead of Absalom, which, being caught while running between two branches, was enclosed so firmly that he could not disengage himself from the hold, nor make use of his hands. tUe mule tUat was under Iiim «ent away—The Orientals not having saddles like us, do not sit so firmly on the beasts they ride. Ab.salom quitting his hold of the bridle, apparently to release himself when caught in the oak, the mule escaped. 11. Joab said tuito tUe man tliat told Iiim, I would have given tliee ten shekels of silver and a girdle—^i. e., would have raised him from the ranks to the status of a commissioned ofiicer. Besides a sum of money, a girdle, curiously and richly wrought, was among the ancient Hebrews a mark of honour, and sometimes bestowed as a reward of military merit. This soldier, however, who may be taken as a fair sample of David's faithful subjects, had so gn at a respect for the king's will, that no prospect of reward would have tempted him to lay violent hands on Absalom. But Joab's stern sense of public duty, which satisfied him that there could be neither safety to the king, nor peace to the kingdom, nor security to him and other loyal subjects, so long as that turbulent prince lived, overcame his sensibilities, and looking upon the charge given to the generals as more befitting a parent than a prince, he ventured to disobey it. eastern country of Gilead, the seat of Ish-bosheth's government. Absalom passed over Jordan—It is not said how long an interval elapsed, but there must have been sufficient time to make the intended levy throutihout the kingdom. 35. Amasa—By the genealogy it appears that this captain stood in the same relation to David as Joab, both being his nephews. Of course, Amasa was Absalom's cousin, and though himself an Israelite, his father was an Ishmaelite (1 Chronicles 2. 17). Nahasli is thought by some to be another name of Jesse, or according to others, the name of Jesse's wife. 37. wSien David was come to Maiiaiiaim—The necessities of the king and his followers wore hospitably ministered to by three chiefs, whose generous loyalty is recorded with honour in the sacred narrative. Sliobl—Must have been brother of Hanun. Disapproving, probably, of that young king's outrage upon the Israelite ambassadors, he had been made governor of Ammon by David on the conquest of that country. MacUir—(See ch. 9. 4.) Sujjposed by some to have been brother of Bath-sheba, and liarzillai, a wealthy old grandee, whos great age and infirmities made In's loyal devotion to the distressed monarch peculiarly atfecting. The supplies they brought—Miiicli, besides beds for the weary consisted of the staple iiroduce of their rich lands and pastures, may be classified as follows : eatables—wheat, barley, flour, beans, lentiles, sheep, and cheese; drinkables—"honey and butter" or cream, which, being mixed together, form a thin diluted bi v-« erage, light, cool, and refreshing. Being considered a luxurious refreshment (Song 4. H), the supply of it shows the liigh respect that was paid to David by his loyal and faithful subjects at Mahanaim. 29. lii tUe wilderness Spread out beyond the cultivated table-lands into the Bteppes of Hauran.
14-32. He is Slain by Joab. 1*. he took three darts. . . and thmst them through the heart of AI>sa Iom The deed, partially done by Joab, was completed by his body-guard. Being a violation of the expressed wish, as well as of all the fond paternal feelings of David, it must have been deeply oflensive to the king, nor was it ever forgotten (1 Kings 2.5); and yet there is the strongest reason for believing that Joab, in doing it, was actuateil by a sincere regard to the interests of David, both as a man and a monarch. 10. Joab blew the trumpet . , . and held back the people—Knowing that by the de.ath of the usurper there was no occasion for further bloodshed, he put an end to the pursuit, and thereby evinced the temperate policy of his conduct. However harsh and unfeeling to the king Joab may appear, there can be no doubt that he acted the part of a wise statesman in regarding the peace and welfare of the kingdom more than his master's private inclinations ; which were opposed to strict justice as well as his own interests. Absalom deserved to die by the Divine law (Deuteronomj21. IS, 21), as well as being an enemy to his king and country, and no time was more fitting than when he met that death in open battle. 17. tliey took Absalom, and east liini into a great i>lt, and laid a very great heap of stones upon Iiim—The peopleof the East Indicate theii detestation of the memory of an Infamous per.son by tlirowing stones at the place where ho is burled. Tlie heap is Increased by the gradual accumulation of stones which passers-by add to it. IS. Absalom in his lifetime had CHAPTEK XVIII.
Ver. 1-4. David Reviewing the Armies. 1. David nunibered tSie people tliat M'ere witli Isi>u—The liardy mountaineers of Gilead came in great numbers at tlie call of their chieftains, so that, although without money to pay any troops, David soon found himself at the liead of a considerable armj-. A pitched battle was now inevital)le. But so mnch depending on the life of the king, he was not allowed to take the field in person; and therefore divided his forces into three detachinents under Joab, Abishai, and Ittai, the commander of the foreign guards.
5-1:!. Gives Them Charge of Absalom, o. wood of Epliraim—This wood, of course, was on the east of Jordan. Its name was derived, according to some, lYom the slaughter f)f the liphraimites by Jeplil hah—according to others, from the connection of blood with the trans-
Jordanic Manasseh. 5. Deal gently for my sake witit tl>c young man, even wlfli Alisalom—This aflecting charge, which the king gave to his generals, proceeded not only from his overwhelming affection for his chil- <lren, l)ut from his consciousness that this rebellion was the chastisement of his own crimes, Absalom being merely an instrument In the hand of retril)utive I'roviclence;—and also from his piety, lest the unhappy prince should die with his sins unrepented of. 7. tlie people of Israel were sliiln — This designath)n, tog<'tlicr with the immense slaughter after mentioned, shows tTic large extent to which the people were enlisted in this uiihaiip.v civil contest. S. the wood devoured more people tliau the Bword—Tlie tliick forest of oaks and terebinths, by obstructing the 11 Iglit, greatly aided the victors in the pursuit. 0. Absalom met the gcr-»'nnfs of l)avi«l—Or was overtaken. "It Is necessary to be continually on one's guard against the branches of trees; and when the hair is worn in large locks floating down the back.ns was the case with a young man of the party to which I belonged, any thick boughs interposing in the path might . . . reared for liiniself n pillar lit., hund. In the valley of Jehoshaphat, on the east of Jerusalem, Is a tomb or ci'notaph, said to be this "pillar" or monument: it Is twenty-four f(M't. square, dome-topped, and reaches forty feet In height. This may occupy the spot, but cannot Itself be the work of Absalom, as it evld(!ntly bears the style of a later architecture. 19. Tlien said Aiilmaaz, . . Let me . . . run and bear tlie king tldiitg:i—The reasons of .Toah's declining to accept Ahiiuaai'.'s ol Ver to biar intelligence of the victory to David, and afterwards letting him go along with another, are variously stated by commentators—but they are of no Importance, and yet the alacrity of the messengers, as well as the eager excitement of the expectants, is graphically described. by,tlie way of tl»e plain—Or " ciccar," circle. This word Is only use<i elsewliere in connection with the valley of the Jordan. It Is possible that there may have been a placeor region so called on the tabl(>-lands of Gilead, as the Septiiagint seems to indicate. Or Mahanaim may liave been so situated, with regard to the battle-field, as to be more easily accessible by a descent to the plain of 20t!
Joah Cd'ists the King 2 SAMUEL XIX. t.o Ceust Mijurninr/s
Ac.—This also was a dextrnus strn!;i' of policy. David was fully alive to the in.porlanrt', iWi extinguishing the rebellion, of withdrawing Ironi liial •.mse tlie only leader who could kt'cp it alive; and he, tlicr. tore, secretly intimated ills iiilemion to raise Aiiiasa t>i I lie command of the army in room of Joab, whose overbearing hauglitiness had become intolerable. The king justly reckoned, that from natural temper as well as gratitude for the royal pardon; lie would prove a more traclatjle servant; and David, doubtless, intended in all siiieerity to fulfil this promise. But Joab managed to retain his high position the Jordan, .'»an over tlip hills themselves. Or the word may siijiiily O'.s Kwalu explaiusj :i iiumiier ol'ciuiel: luunilig, [fSTANJ.tY. ] 'ii. David sat bttiveeii t!ie two gates —i. e., in !hc lowor-liviisi,' on tlie wall that overhung l.lie gate of .VlaiKinaitn ; near it was a watch-tower, on wliicli a sentin< l was posted, as in times of war, to notify every occuri'ence. The delicacy of Aliiniaaz's communication was made up Ijj' the unnii.stakalile plainness of Cushi's. The dealii of Alisaioni was a heavy trial, and it is impossible not to ( ynipathize witli the outburst of feeling by Which David diowed that all thouglUs of the victory he had won a«. j. king were comi Jletely sunk In the painful (see on ch. 20). 14. he bowed the heart of all the men of Jiidali i. e., Amasa, who had Ijeen won over, used his great influence in re-attaching the whole tribe of .ludah to the interest of David. 15. Jiulali came to Gilgal—As the most convenient place where preparations could be made for bringing the king and court over the Jordan. 16. Shlmel . . . and a ^thousand men of Benjamin with him—This display of his followers was to show what force he could raise again.st or in support of the king. Expressing the deepest regret for his former outrageous conduct, he was pardoned on tlie spot; and altliough the son of Zeruiah urged the expediency of making this chief a public example, his of Ticionsness was repulsed by David with magnanimity, and with the greater confidence that he felt himself now re-established loss he h:<,'. jiustained as a father. The extraordinary ardour an jtreiiglh of his affection for this worthless son break" >ut in the redundancy and vehemence of his mournfu) aculations.
CHAPTER XIX.
Ver. 1- 'J. JoAB Causes the King to Cease Mourning.
8. the people gat tUem by stcaltli to tlie city—The rumour of tiie king s disconsolate condition spread a universal and unseasonable gloom. His troops, instead of being welcomed back, as a victorious army always was, with music and other demonsti'ations of public joy, slunk secretly and silently into the city, as if ashamed after the commission of some crime. 4. tUc king covered his face—One of the usual signs of mourning (see on ch. 15. 30). 7. Tlioa hast shamed the faces of all thjservants—By withdrawing thyself to Indulge in grief, as if their services were disagreeable and their devotion irksome to thee. Instead of hailing their return with joj' and gratitude, thou hast refused them the small gratification of seeing thee. Joab'.s remonstrance was right and necessary, but it was made with harshness. He was one of those persons who spoil their important services by the Insolence of their manners; and who always awaken a feeling of obligation in those to whom they render any services. He spoke to David in a tone of hauteur that ill became a suliject to show towards his king. 7. Kow arise, go forth, and speak comfortably unto thy servants—The king felt the truth of Joab's reprimand; ljut the threat by which it was enforced, grounded as it was on the general's unbounded popularity with the army, showed him to be a dangerous person ; and that circumstance, together with the violation of an express oi'der to deal gently for his sake with Absalom, produced in David's mind a settled hatred, which was strongly manifested in his last directions to Solomon. 8. the king arose, and sat In the gate—Appeared daily in the usual place for the hearing of causes, all the people came before the king—i. e., the loyal natives who had been faithill the kingdom (see on 1 Kings 2. 8, 9). IV. Ziba, the servant of the house of Saiil—He had deceived his master; and when ordered to make ready the ass for the lame prince to go and meet the king, slipped away by himself to pay court first; so that Mephibosheth, being lame, had to remain in Jerusalem till the king's arrival. 18. ferry boat—probably rafts, wliich are still used on that part of the river. 20. lam come the first of all the house of Joseph— t. e., before all the rest of larai-t (Psalm 77. 15; 80, 1; SI. 5; Zechariah 10. 6). 34-30. Mfphlbosheth came down to meet the king. The reception given to Mephibosheth was less creditable to David. The sincerity of tiiat prince's grief for the misfortunes of the king cannot be douljted. "He had neither dressed his feet"— not taken the bath, " nor trimmed his beard." The Hebrews cut ofT the hair on the upper lip (see on Leviticus 13. 45), and cheeks, but carefully cherished it on the chin from ear to ear. Besides dyeing It black or red colours, which, however, is the exception, and not tlie rule in the East, tliere are variousmodes of trimming it: they train it into a massy, bushy form, swelling and round ; or they terminate it like a p.yramid, in a sharp point. Wl'.atevcr the mode, it is always trimmed with the greatest care; and tliey usually carry a small comb for the purpose. The neglect of this attention to his beard was an undoubted proof of tlie depth of Mephiboshetli's grief. The king seems to have received him upbraidingly, and not to have been altogether sure either of his guilt or innocence. ful to Ills government, and fought in his cause. Israel had fle<l— I. e., the adherents of Absalom, who, on his de-
It is impossible to commend the cavalier treatment, any more than to approve the partial award, of David in this case. If he were too hurried and distracted liy the pressure of circumstances to inquire fully into the matter, he should have postponed his decision ; for if by "dividing the land "(t). 29) he meant that the former arrangement should be continued by which Mephilioshetli was acknowledged the proprietor, and Zilia the fanner, it was a hardship Inflicted on the owner to fix him with a tenant who had so grossly slandered him. But if b.y " dividing the land," they were now to share alike, the injustice of the decision was greatly increased. In any view, the generous, disinterested spirit displayed by Jlephiboshelli waa wortliy a son of tlie noble-hearted Jonathan. .'JI-40. Barzlllal tlie Glleadlte—The rank, great age, and cliivalrous devotion of this Glleadlte chief wins onr respcct. His declining logo to court—his recoiiiineiidation rif his son-his convoy across the Jordan, and his parting scene with tlie king, are Interesting Incidents. What mark of royal favour was bestowed on Chiinhatn has not been ro oorded ; but it is probable that David gave a great part ol his personal patrlmon,v In Bethlehem to Cliimham and his heirs In perpetuity (Jeremiah 41. 17). 35. the voica of singing men and singing women—Bands of profesfeat, had dispersed and saved themselves by flight.
TiiK IsuAKMTEs Bring the King Back, &e. 9. all the iH'opIe were at strife throughout the tribes of I«rael—The kingdom was completely disorganized. Tlie Bentiiiients of three dil Terent parties are represented in verses 9 and 10;—the royalists—the adherents of Absalom, who had been very numerous, and those who were indifferent to the Davidic dynasty. In these circumstances the king was right in not hastening back, as a conqueror, to reaseend his throne. A re-election was, in some measure, necessary. He remained for some time on the other side of .Jordan, in expectation of being invited back. That invitation was given, without, however, the concurrence of Judab ; and David, disappointed and vexed by his own tribe's apparent lukewarmness, despatched the two high priests to rouse the Judahites to take a prominent Interest In his cause. It was the act of a skilful politician; as, Hebron having been the seat of the rebellion, it was graceful on his part to encourage their return to allegiance ami duty ; It was an appeal to their honour not to be the last of the tribes. But this separate message, and the preference given to them, occasioned an outliurst of Jealousy among the other tribes that was nearly followed by fatal consequetices. 13. And say ye to Amasa, SJieba Muhes a Party in Israel. 2 SAMUEL XX, XXI. Amasa is Slain. he went forth, it fell oiit—£. e., cut of the scabbard. According to Josephus, he let it drop on purpose as he was accosting Amasa, that stooping, as it were accidentally, to pick it up, he might salute tlie new general with the naked sword in his hand, witliout exciting any suspicion of his design. "He went forth" in a ceremonious manner to meet Amasa, now commander-in-chief, in order to seem to render to that officer, whom he considered as usurping his post, a conspicuous honour and homage. 9. took him by the beard vvitli the right hand to kiss him—This act, common with two friends on meeting, when one of them was come from a journey, indicates respect as well as kindliness, and the performance of it evinced the deep hypocrisy of Joab, wlio thereby put Amasa off his guard. No wonder, then, that wliile this act of friendly gratulation after long absence, occupied Amasa's attention, he did not perceive the sword tlia* was in Joab's left hand. The action of Joab was indeed c. high compliment, but neither suspicious nor unusual and to this compliment, Amasa paying attention, and no doubt returning it with suitable politeness, he could little expect the fatal event that Joab's perfidy produced. slonal musicians form a prominent appendage to tlie courts of Oriental princes. 37. bu Hert by tlie grave of my fatlier and my motlier—Tills is an instance of the strong affection of people in the East towards tlie places of sepulture appropriated to their families. 40-4:3. tUe king went on to Gilgal, and all tJie people of JudaU conducted tlie king, and lialf tSie peoisle of Israel Whether from impatieice to move on, or from some other cause, David did not wait till all the tribes had arrived to conduct him on his I'eturn to tlie capital. Tlie procession began as soon as Amasa, had brought the Judahite escort, and the preference given to this tribe produced a bitter jealousy, wliicli was nearly kindling a civil war fiercer than that which had just ended. A war of words ensued between the tribes—Israel resting their argument on their superior numbers; "they had ten parts in the king;" whereas, Judah had no more than one. . Judah grounded their right to take the lead, on the ground of their nearer relationship to the king. TliiS was a claim dangerous to the house of David ; and it shows the seeds were already sown of that tribal dissension which, ere long, led to the disinemberment of the kingdom.
10-13. Amasa is Slain. 10. smote him in the attix rib—The seat of the liver and bowels, where wounds are mortal, struck him not again i. e., despatched him at the first blow. 11. He that favowreth Joab, ajid he that is for David, let him go after Joab—It is a striking proof of Joab's unrivalled influence over the army, that with this villainous murder perpetrated before their eyes they unanimouslj' followed him as their leader in pursuit of Sheba. A soldier conjoined his name with David's, and such a magic spell was in the word "Joab," that all the people " went on"—Amasa's men as well as the rest. The conjunction of these two names is very signiiicanr.
CHAPTEE XX.
Yer. 1-9. Sheba Makes a Party in Israel. 1. Slieba. . . a Benjamite—Though nothing is known of this man, he must have been a person of considerable power and influence, ere he could have raised so sudden and extensive a sedition. He belonged to the tribe of Benjamin, where the adherents of Saul's dynasty were still numerous, and perceiving the strong disgust of the other tribes with the part assumed by Judah in the restoration, his ill-designing heart resolved to turn it to the overthrow of David's autliority in Israel, every man to his tent—This proverbial expression may have had its foundation in the It shows that the one could not afford to do without the other—neitlier Joab to rebel against David, nor David to get rid of Joab, though hating him. fact, that many of the Israelite peasantry adhered to the custom of the patriarchs who tilled land, and j-et lived in tents, as Syrian peasants often do still. This was the usual watchword of national insurrection, and from the actual temper of the people, it was followed by effects be.yond wliat he probably anticipated. 3. from .Tordan even to Jernsalem—The quarrel had broken out short ly after the crossing of the Jordan, between Judah and the other tribes, who withdrew ; so that Judah w.as left nearly alone to conduct the king to the metrojiolis. 3. tlie king took tlie ten vvoincii ills concubines—Jewish writers say that the widowed queens of Hebrew monarclis were not allowed to marry again, but were obliged to pass the rest of their lives in strict seclusion. David treated his concubines in the same manner after the outrage committed on them by Absalom. They were not divorced, If, 15. Joab Pursues Sheba unto Abel. 1-1. he went tlirongli all the tribes of Israel unto Abel—Beating up for recruits. But there the prompt marches of Joab overtook and hemmed him in by a close siege of tlie place. 15. Abel of Betli-maachah—A verdant place—the addition of " Maachah" betokening that it belonged to the district Maachah, which lay far up the Jordan at the foot of Lebanon.
16-22. A Wise Woman Saves the City by Siieba's Head. 10. Then cried a wise woman—The appeal of this woman, who, like Deborah, was probably a juiige or governess of the place, was a strong one. 18. They were wont to speak in old time—The translation on the margin gives a better meaning, which is to this eflect: When the people saw thee lay siege to Abel, they said. Surely he will ask if we will have peace, for the law (Deuteronomy for they were guiltless; but they were no longer publicly recognized as his wives; nor was their confinement to a sequestered life a very heavy doom, in a region where women have never been accustomed to go much abroad. 4. Th<;ii said tlie king to Amasa, Assemble me tlie men of Jiulali Avitliin tlirce days—Amasa is now installed in the command which David had promised him. The revolt of the ten tribes, probably, hastened the public declaration of this appointment, which he hoped would be popular with them, and Amasa was ordered williin three days to levy a force from Judah sufliciont to put down the insurrection. The appointment was a l)Iunder, and the Icing soon perceived his error. The specified time passed, hut Amasfi could not muster the men. Dreading the loss of time, the king gave the commission to Abishai,
20. 10) prescribes that he should offer peace to strangers, • much more then to Israelltish cities; and if he do this, \ we shall soon bring things to an amicable agreement, for we are a peaceable people. The answer of Joab brings out the character of that ruthless veteran as a patriot at heart, who, on securing the author of this insurrection, was ready to put a stop to further bloodshed, and release the peaceable inhabitants from all molestation.
23-20. David's Great Offickks. ^3. Now .Toab was over all the host of Israel—David, whatever his private wishes, found that he possessed not t he power of removing Joab; so winking at the murder of Amasa, ho re-established that ol Hcer in his former post of commanderin-chief. The enumeration of David's cabinet Is hero given to show that the government was re-established lu find iioi to .loab—a newal Tront, which, no doubt, wounded its wonted course. tlie pride of the stern and haughty old general. lUit ho hastened with his attached soldiers to go as .second to his lirotlier, ileterinined to take the Jlrst opiiortunlty of wreaking his vengeance on his successful rival. S. Amasa went before tli<:>n—Having collecled some forces, he by a rapid marcli overtook the expedition at (JIbeon, and as Bunic<l the i)lac(! of commander; In which capaclt.y, he was saluted, a-iiiong others, by .loab. .loab's gnriueiit, that he had put on, was girded unto him— In the Cakhion of travelers and soldiers, a swurd . . . and, as CHAPTER XXI.
Vcr. 1-9. The Three Years' Famine for the Gibf.onITES Cease by Hanoino seven of Saul's Sons. l. The liord answered, It U for .Saul, and for his l>loody house, l>ecause he slew the Oibconites—The sacred history has not recorded eitlier the time or the reason of this massacre. Some think tliat they were sull'erers iu the Saen of SauTs Sons Hanged. 2 SAMUEL
XXII, XXIII. Davids Faith in God!a Promises.
Jonathan his son, Ac.—^Ere long, the descent of copious showers, or perhaps an order of the king, gave Rizpah the satisfaction of releasing the corpses from their ignominious exposure; and, incited by her pious example, David ordered the remains of Saul and his sons to be transferred from their obscure grave in Jabesh-gilead to an honourable interment in the family vault at Zclah or Zelzah (1 Samuel 10. 2), now Beit-jala. 15-33. Moreover the Philistines had yet war again with Israel—Although the Philistines had completely succumbed to the army of David, yet the appearance of any gigantic champions among them revived their courage, and atnicity perpetrated by Saul at Nob (1 Samuel 22. 19), wberp many ol them may have resided as attendants of the priests; while others suppose it more probable that the attempt was made afterwards, with a view to regain the popularity he had lost throughout the nation by that execrable outrage. 3. tn his zeal to tUe children of Israel and Judnh—Under pretence of a rigorous and faithful execution of the Divine law regarding the extermination of tlie (,'anaanites, he set himself to expel or destroy those wliom Joshua had been deceived into Bpariug. His real object seems to have been, that the possessions of the Gibeonites, being forfeited to tlie crown, might be divided amongst his own people (cf. 1 Samuel stirred them up to renewed inroads on the Hebrew territory. Four successive contests they provoked during the
22. 7). \t all events, his proceeding against this people was in violation of a solemn oath, and involving national latter period of David's reign, in the first of which the king ran so imminent a risk of his life that he was no longer allowed to encounter the perils of tlie battle-fleld. gailt; the famine was, in the wise and just retribution of Providence, made a national punisliment, since tlie Hebrews either assisted in the massacre, or did not interpose
CHAPTER XXII. to prevent it; since they neither endeavoured to repair the wrong, nor expressed any horror of it; and since a general protracted cliastisement miglit have been indispensable to inspire a proper respect and protection to the Gibeonite remnant that survived. 6. let seven of Ills song be delivered unto us, and ive will liang tUem up unto tl»e Liord—The practice of the Hebrews, as of most Oriental nations, was to slay first, and afterwards to suspend on a gibbet, the body being not left hanging after Ver. 1-51. David's Psalm of Thanksgiving for God's Powerful Deliverance and Manifold Blessings. The song contained in this chapter is the same as the eigliteentli Psalm, where the full commentary will be given. It may be sufficient simply to remark tliat Jewish writers have noticed a great number of very minute variations in the language of the song as recorded here, from tliat embodied in the book of Psalms—which may be accounted for by the fact that this, the first copy of the poem, was carefully revised and altered by David afterwards, when it was set to the music of the tabernacle. This inspired ode was manifestly the effusion of a mind glowing with the highest fervour of piety and gratitude, and it is full Df the noblest imagery that is to be found within the range even of sacred poetry. It is David's grand tribute of thanksgiving for deliverance from his numerous and powerful enemies, and establishing him in tlie power and glory of the kingdom. sunset. The king could not refuse this demand of the Oibeouites, who, in making it, were only exercising their right as blood-avengers ; and, although through fear and a sense of weakness they had not hitlierto claimed satisfaction, yet now that David had been apprised by the oracle of the cause of the long-prevailing calamity, he felt it his duty to give the Gibeonites full satisfaction hence their specifying the number seven — which was reckoned full and complete. And if it should seem unjust to make the descendants sulfer for a crime which, in all probability, originated with Saul himself, yet his sons and grandsons might be tlie Instruments of his cruelty, the willing and zealous executors of tills bloody mid. 6. the king; snid, I will give tliem—David cannot be charged with doing this as an indirect way of ridding himself of rival competitors for the throne, for those delivered up were only collateral brandies of Saul's fam-
CHAPTER XXIII.
Ver. 1-7. David Professes uis Faith in God's Promises. 1. Now these be the last words of DavidVarious opinions are entertained as to the precise meaning of this statement, which, it is obvious, jnoceeded from the compiler or collector of the sacred canon. Some think that, as there is no division of chapters in the Hebrew Scriptures, this introduction was intended to show that what follows is no part of the preceding song. Others regard this as tlie last of the king's poetical compositions; while a third jjarty consider it the last of his utterances as an inspired writer, raised up on Iilgh —From an obscure family and condition to a throne, the anointed of the God of Jacob—Chosen to be king by the special appointment of that God, to whom, by virtue of an ancient covenant, tlie people of Israel owed all their peculiar destiny and distinguished privileges, the sweet' psalmist of Israel—t. e., delightful, highly esteemed. 3.. The Spirit of the Lord spake by me—Nothing can more clearly show that all that is excellent in spirit, beautiful in language, or grand in prophetic imagery, which the Psalms of David contain, were owing, not to his superiority in natural talents or acquired knowledge, but to ily, and never set up any claim to the sovereignty. Moreover, David was only granting the request of the Gibeonites as God had bidden him do. 8. the Ave sons of Michal the daughter of Saul whom she brought up for Adrlel—Merab, Mlchal's sister, was the wife of Adriel; but Michal adopted and brought up the boys under her care. O. they hanged them In the hill before the Lord—Deeming themselves not bound by tlie criminal law of Israel (Deuteronomy 21. 22, 23), their intention was to let the bodies hang until God, propitiated by this offering, should send rain upon the land, for the want of It had occasioned the famine. It was a heathen practice to gibbet men with a view of appeasing the anger of the gods in sea.sons of famine, and the Gibeonites, wlio were a remnant of the Amorites (v. 2), though brought to the knowledge of the true God, were not, it seems, free from this superstition. God, in His providence, suffered the Gibeonites to ask and Inflict so barbarous a retaliation, in order that the oppressed Gibeonites niiglit obtain justice and some reparation of their wrongs, especially that the scandal brouglit on the name of tlie true religion by the violation of a solemn national compact might be wiped away from Israel, and that a memorable lesson should be given to respect treaties and oaths. tlie suggestion and dictates of God's Spirit. 3. tl»e Rock, of Israel—This metaphor, which Is commonly applied by the sacred writers to the Almighty, was very expi-essive to the minds of the Hebrew people. Their national fortresses, in which they souglit .securitytn war, were built on high and Inaccessible rocks, spake to me Eitlier preceptlvely, giving the following (;ounsels respecting the character of an upright ruler in Israel, or prophetically, concerning David and his royal dynasty, and the great Messiah, of whom many thl->k this is a prophecy, rendering the words, "lie that ruleth"—"thei-e shall be a ruler over men." 4. as the tender gross springing out of the earth hy clear shining after rnin —Little patclies of grass are seen rapidly springing np in Palestine after rain ; and even where the ground has been 10, 11. RizpAn's Kindness unto the Dead. 10. Rlzpah . . . took sackcloth, and spread It for her upon the rock—She erected a tent near the spot, in which herself and her servants kept watch, as the relatives of executed persons were wont to do, day and night, to scare tlie birds and beasts of prey away from the remains exposed on the low-standing gibbets.
12-22. David Bijkiks the Bones ok Saui< and Jonathan IN THBIK Father's Seimtlchke. Vi. Daviil went and took the bones of Soul, and the bones of 20»
A Lilt of David's Mighty Men. 2 SAMUEL XXIT. lie Numbers the PeopU, long parched and bare, within a few days or honrs after the enr)rhin<j sliowers begin to fall, the face of the earth plons In David's military staff were divided into three (glasses-the highest, Jashobeam, Eleazar, and .Shammah ; the second class, Abishai, Bonaiah, and Asahel ; and the third class, the thirty, of which Asahel was the chief. There are tliirty-oue mentioned in the list, inc Juiling Asahel ; and these added to tlie two superior orders iiiak* thirty-seven. Two of them, we know, were already dead, viz., Asahel and Uriah; and if the dead, at the drawing up of the list, amounted to seven, then we miglil suppos* a legion of honour, consisting of the definite number thirty, and where the vacancies, when they occnrreil, were replaced by fresh appointments.
Is so n neweil as tliat it is covered over with a pnre fresli mantle of green. 5. Altlvan;;}i my house be not so with God, yet lie liatli made witli ine an everlasting covenant, ordered In all tilings and sure—"The liglit of tlie morniiiK," i.e., the beginning of David's kingdom, was nnlilie tlie clear brilliant dawn of an Eastern day, overcast by many black and threatening clouds; neither himself nor his family had been like the tender grass springing up from the ground, and flourishing by the united influences of the sun and rain ; but rather like the grass that witliereth, and Is prematurely cut down. The meaning is, that although David's house had not flourished in an uninterrupted course of worldly prosperity and greatness, according to his hopes; although great crimes and calamities had beclouded his family history; some of the most promising branches of the royal tree had been cut down in his lifetime; and many of his successors should suffer in like manner for their personal sins; although many reverses and revolutions may overtake his race and his kingdom, yet it was to him a sul)ject of the highest Joy and thankfulness that God will inviolably maintain his covenant with his family, until the advent of his greatest Son, the Messiah, who was the special object of his desire, and the author of his salvation. 6. But the sons of Belial shall be all of them as thorns i. e., the wicked enemies and persecutors of this kingdom of righteousness. They resemble those prickly, thorny plants whicli are twisted together, whose spires point in every direction, and are so sharp and strong that they cannot be touched or approached without danger; but hard inutruments and violent means must be take to destroy or uproot them. So God will remove or destroy all who are opposed to this kingdom.
CHAPTER XXIV.
Ver. 1-P. David Numbers the Peoi-le. 1. again th» anger of the Lord was kindled agninst Israel, and lie moved David against them to say, Go, number Israel ami Judali—" Again" carries us back to the (ormer tokens of his wrath in the three years' famine. God, though He cannot tempt any man (James 1. 13), is frequently described in Scripture as doing what He merely permits to be done; and so, in this case, He perjnitted Satan to tempt David. Satan was the active mover, while God only withdrew His supporting grace, and the great tenipter prevailed against the king. (See Exoius 7. 13; 1 Samuel
2ti. 19; ch. 10. II); Psjilm 105. 'Z5: Isjiiah 7. 17, &c.) The order was given to Joab, who, tliough not generally restrained by religious scruples, did not fail to represent, in strong terms (see on 1 Chronicles 21. 3), the sin and danger of this measure, and used every argument to dissuade the king from his purpose. Tlie sacred history has not mentioned tlie objections which he and other distinguished otticers urged against it in the council of David. But it expressly states that they were all overruled by tlie intlexible r'esolution of the king. 5. they passed over .Toi-dan—This census was taken first in the eastern parts of the Hebrew kingdom; and it would seem that Joab was accompanied by a military force, either to 8-39. A Catalogue of his Mighty Men. 8. Tliese be the names of the mighty men whom David had—This verse should be translated thus: He who sits in the seat of the Tachmonite (t. e., of Jashobeam the Hachmonite), who was chief among the captains, the same is Adino the Eznite ; he lift up his spear against eight hundred, whom he slew at one time. The text is corrupt in this passage; the numlier eight hundred should be three hundred. [Daviixson's Herm.] Under Joab he was chief or president of the council of war. The first or highest order was composed of him and his two colleagues, Eleazar and Shammah. Eleazar seems to have been left to fight the Philistines alone; and on his acliieving the victory, they returned to the spoil. In like manner Shammah was aiil in tills troublesome work, or to overawe the people who might display reluctance or opposition, the rive» of Gad— " Wady" would be a better term. It extends over a course estimated at about sixty miles, which, thongh In summer almost con.stantly dry, exhibits very evident traces of l>eing swept over by an impetuous torrent in winter (see on Deuteronomy '2. 36). 6. the land of Tahtim-hodshi— i. c, tlie land lately acquired; viz., that of the Hagarcnes conquered by Saul (1 Chronicles 5. 10). The progress was northward. Thence they crossed the counleft to stand alone In his glory, when the Lord, by him, wrouglit a great victory. It is not very easy to determine whether the exploits that are afterwards descrH)ed were performed by the first or the second three. 15. the well of Bethlehem—An ancient cistern, with four or five holes in the solid rock, at about ten minutes' distance to the north of the eastern corner of the hill of Bethlehem, is pointed out by the natives as Bir-Daoud ; that Is, David's well. Dr. Robinson doubts the Identity of the well ; but others think that there are no good grounds for doing so. Certainly, considering this to be the ancient well, Bethlehem must have once extended ten minutes further to the north, and must have lain in times of old, not as now, on the summit, but on the northern rise of the tilJl; for the well is bj/ or (1 Chronicles 11.7) at the gate. I find In the description of travellers, that the common opinion is, that David's captains had come from the SQUtli-east, inrder to obtain, at the risk of their lives, the so much longed-for water; while It Is supposed try, and, proceeding along the western coast to the southern extremities of the country, they at length arrived In Jerusalem, having completed the enumeration of the wliole kingdom ill tlie space of nine months and twenty days. O. Joab gave up the sum of the number of the people unto tlie king—The amount hero stated, compared witli 1 (Uironlcles 21.5, gives a difl'erence of 300,000. Tlie discrei)aiicy is only apparent, and admits of an easy reconciliation ; thus (see 1 Clironicles 27), there were twelve divisions of generals, who commanded monthly, anil whose duty was to keep guard on the royal person, each having a body of troops consisting of 2t,000 men, which, together, formed an army of 288,000; and as a separate detachment of 12,000 was attendant on tlie twelve princes of the twelve tribes mentioned In the same chapter, so both are equal to 300,000. These were not reckoned in this hook, because they were In the actual service of the king as ii regular militia. But 1 Chronicles 21. 5 joins them to the rest, saying, "all those of Israel were one million, one hundred thousand;" whereas the author of Samuel, who reckons only the eight hundred thousand, does not say, "all those of Israel," but barely "and Israel were," Ac. tliat Da vid himself was then in the groat cave that is not far to the south-ea,st of Bethlehem; which cave is generftUy held to have been that of AduUam. But (Joshua If).
It must also bcobservtHl that, exclusive of the troops before mentioned, there was an army of observation on the fron-
35) Adullam lay "In the valley;" that Is, In the undulating plain at Hie western base of the mountains of .Indea, and oonse(|ueiitly to the south-west of Belhlehein. Be this tiers of the Philistines' country, composed of a),(KK) men, as aj)pears by ch. (!. 1; which. It seeins, were includetl In the number of WKj.lKX) of the people ol Judah by the author of .Samuel; but the author of Chronicles, who mentlnnt only 470,000, gives the number of that tribe exclusive of a-s it niiiy, J)avid's men had In any case to brcalc through the host of tlie Pliilistlnes, in order to reach the well ; and Ihe position of Bir-Daoud agrees well with this. [Van de
Vl£l,l)K..j Hi. the llrst tlircc—The niiglity men or cliam210
Abishag Cherishes David. 1 KINGS 1. Adonijah Usurps the Kingdom, pented lilm of the evil—God is often described in Scripture as repenting wlien He ceased to pursue a course Ha had begun. 17. David said (or liad said), I have sinned those thirty thousand men, because they were not all of the tribe of Judah, and therefore does not say, "all those of Judah," as he had said, "all those of Israel," but only, "and those of Judah." Thus both accounts maybe rec-. . . but these sheep, what have they done 1—The guilt of numl)eiing the people lay exclusively with David. But in the body politic as well as natural, when the head sufonciled. [Davidson.] 10-U. He, Having Three Plagues Propounded by Gad, Repents, and Chooses Three Days' Pestilence. fers, all tlie members suffer along with it; and, besides, althougli David's sin was the Immediate cause, the great Increase of national offences at tliis time had (v. 1} ki ndled the anger of tlie Lord. 18. Arauitah—Or Ornan (1 Chron-
10. David's heart smote him after that he had numbered the people. And David said unto tlie Iiord, I have sinned—The act of numbering the people was not icles "21. 18), the Jebusite, one of the ancient inhabitants, who, having become a convert to the true religion, retained his house and possessions. He resided on Mount Morlali, the spot on which the temple was afterwards built (2 Chronicles 3. 1), but that mount was not then enclosed in the town. 21. to build an altar unto the Lord, that the plague may be stayed—It is evident tliat the plague was not stayed till after the altar was built, and la it.self sinful ; for Moses did it by the e.xpress authority of God. But David acted not only independently of such order or sanction, but from motives unworthy of the delegated king of Israel; from pride and vainglory, from, self-confidence and distrust of God, and, above all, from ambitious designs of conquest, in furtherance of wliich he was determined to force the people Into military service, and to ascertain whether he could muster an army suftlie sacrifice offered, so tiiat what is related {o. IGj was by anticipation. Previous to the ottering of this sacrifice, he had seen the destroying angel as well as ottered the intercessory power (t!. 17). This was a sacrifice of expiation; and the reason wliy he was allowed to otter it on Mount Moriah, was partlj' in gracious consideration to his fear of repairing to Gibeon (1 Chronicles 21. 29, 30), and partly in anticipation of the removal of tlie tabernacle and the erection of the temple there (2 Chronicles 3.1). 23. All these things did Araunah, as a king, give—Indicating, as the sense is, that this man had been anciently a. heathen king or chief, but was now a proselyte who still retained great property and influence In Jerusalem, and whose piety was evinced by the liberality of his offers. The words, "as a king," are taken by some to signify simply, "he gave with royal munificence." 34. IVay ... 1 will ficient for the magnitude of the enterprises he contemplated. It was a breach of the constitution, an Infringement of the liberties of the people, and opposed to that Divine policy which required that Israel should continue a separate people. His eyes were not opened to tlie Iieinousness of his sin till God had spoken unto him bj' liis commissioned prophet. 13. Shall seven years of famine come unto thee i. e., in addition to the three that had been already, with tlie current year included (see on 1 Chronicles 21. 11, 12). 14. David aald, . . . Let us fall Into tlie hand of the li Ord—His overwhelming sente of his Bin led him to acquiesce in the punishment denounced, notwithstanding its apparent excess of severity. He proceeded on a good principle in choosing the pestilence. In pestilence he was equally exposed, as it was just and right he should be, to danger as his people, whereas, in war and famine, he possessed means of protection superior to them. Besides, he thereby showed his trust, founded on long experience. In the Divine goodness.
. . . buy it of thee at a price—The sum mentioned here, viz., fifty shekels of sliver, equal £6 sterling, was paid for the floor, oxen and wood instruments only, whereas the large sum (1 Chronicles 21. 25) was paid afterwards for the whole hill, on which David made preparations for liuilding the temple. 25. David oi Tered burnt ofl Terings and peace offerings—There seem to have been two sacrifices" the first expiatory, the second a thanksgiving for the cessation of the pestilence (see on 1 Chronicles 21. 26). l.>-2.). His Intercession to God; the Plague Ceases.
15. from the morning—Rather that morning when Gad CAme, till tlie end of the three days, there died of the people . . . seventy thousand men—Thus was the pride of tlie vainglorious monarch, confldlng In the number
Ot his population, deeply humbled. 16. the Lord re-
THE FIRST BOOK OF THEKINGS,
COMMONLY CALLED THE THIRD BOOK OF THE KINGS.
CHAPTER I. hygeian point of view for the prolongation of his valuable life, and not merely for the comfort to be derived from the natural warmth Imparted to his withered frame. [Tent and Khan.] The polygamy of the age and country may account for the Introduction of this practice; audit
Ver. M. AnrsHAO Cherishes David in his Extuemk AOK. I. Now King Davltl was old — He was in the seventieth year of liis age (2 Samuel 5. 4, 5). But the wear and tear of a military life, bodily fatigue, and mental care, had prematurely. If we may say it, exiiau.sted the fiiergies of David's strong constitution (1 Samuel 16. 12). Jn modern Palestine and Egj'pt the people, owing to the Uenl of the climate, sleep each in a separate bed. Tliey only depart from this practice for medical reasons (Ecis evident that Abishag was maile a concubine or secondary wife to David (see on cli. 2. 22). 3. a SItunamniite Shunem, in the trilie of Issachar (Joshua 19. IS), lay on an eminence In the plain of Esdraelon, five miles south of Tabor. It Is now called Snlam.
.5-:lI. AnoNiJAii Usurps the Kingdom. 5. llien Adonijah the son of Hagglth exalted himself-Nothing is said as to the origin or rank of Ilagglth, so that it el)»iin Htes 4. II). The expedient recommended by David's ph.vsluians is the regimen prescribed in similar cases still in the East, particularly among the Arab population, not simply to give heat, but "to cherish," as thry are aware that the inhalation of young breath will give new life and vigour to the worn-out frame. The fact of the licalth of the .young and healthier person being, as it wei c, stolen to support that of the more aged and sickly
Is probable slie was not illslinguished by family descent. .Vdonljah, tbougli David's fourth son (2 Samuel 3.1; 1
C!:roii!cl('S 3.2), was now the eldest alive; and his personal altnurtions and manners (1 Samuel 9. "2) not only recommended him to the leading men about court, but made him tlie favourite of his father, who, though seeing him a.ssuiiie an eciulpage becoming only the heir-presuinptlve to the tliroiie (2.Sainuel l.j. 1), said notbiiii;; aa<1 la well established among the medical faculty. And beuue the prescription for the aged king was made in a Nalhan Counsels Balh-sheba. 1 KINGS II. Solomon is Anointed King.
Ms silence was considered by many, as well as by Adonithe interior of a palace, but gives the impression tljata great deal of Oriental state ceremonial had been established in the Hebrew court. 30. the eyes of all Israel are upon tikee, that thou shouldest tell them wlio shall sit on the tlirone—When the kings died without declaring their will, then their eldest son succeeded. Bui frequently they designated long before their death which of their sons should iiilierit the throne. The kings ot Persia, as well as of other Eastern countries, have exercised the same right in modern and even recent times. 31. I and my son . . . shall be counted oilenders i. e., slain, according to the barbarous usage of the East towards all who are rivals to the throne. 38-31. Tlien King Da-vid answered and said, Call me Bath-sheba— He renews to her the solemn pledge he had given, in terms the .solemnity and impressiveness of which show that the aged monarch had roused himself to the duty the emergency called for. jali, to be equivalent to an expression of consent. The Kinking health of the king prompted him to take a decisive step in furtherance of his ambitious designs. 7. he conferred with Joah—The anxiety of Adonijah to secure tlie influence of a leader so bold, enterprising, and popular with tlsc army was natural, and the accession of the hoary commander is easily accounted for from his recent grudge at the king (see on 1 Samuel 19. 13). ami with Abiathar the priest—His influence was as great over the priests and Levites— a powerful body in the kingdom—as that of Joab over the troops. It might be that both of them thought the crown belonged to Adoniiah by right of primogeniture, from his mature age and •he general expectations of the people (ch. 2. 15). 8. But Zadok the priest—He had been high priest in the tabernacle at Gibeon under Saul (1 Chronicles 16. 39). David, on his accession, had conjoined him and Abiathar equal in the exercise of their high functions (2 Samuel 8.17; 32-49. Solomon, by David's Appointment, is Anointed Kino. 33. cause Solomon my son to ride upon mine own mule—Directions were forthwith given for the immediate coronation of Solomon. A procession was to be formed by the ".servants of their lord"— /. e., the king's body-guard. Mules were then used by all the princes (2 Samuel 13.29); but there was a state mule of which all subjects were forbidden, under pain of death, to make use, without special permission; so that its being granted to Solomon was a public declaration In his favour as the future king(seeon Esther6.8,9). bring him downto Gilion —A pool or fountain on the west of Jerusalem (see on 3 Chronicles 32. 30), chosen as equally public for the counter proclamation. 34. anoint him—Done only in the case of a new dynasty or disputed succession (see on 1 Samuel
15. 24 ; 29. 35). But it is extremely probable that some c^\use of jealousy or discord between them had arisen, and hence each lent his countenance and support to opposite parties. Benaiah—Distinguislied for his bravery (1 Samuel 23.20); he had been appointed captain of the king's body-guard (2 Samuel 8. 18; 20.2.3; 1 Chronicles 18. ti), and was regarded by Joab as a rival. Natliaii tlie prophet—Was held in high estimation by David, and stood on the most intimate relations with the royal family (2 Samuel 12. 2.5). Shlmel—Probably the person of this name who was afterwards enrolled among Solomon's great officers (ch. 4. 18). Rel—Supposed to be the same as Ira (2 Samuel 20. 26). and tl»e mtglity men—The " 9. En-rogel—Situated (Joshua.select band of worthies.
16. 13 ; 2 Samuel 2. 4). 35. then ye shall come aftehim, that he may come aitd sit upon my tltrone—The public recognition of the successor to the throne, during the old king's lifetime, is accordant with the customs of the East.
15.7-10) cast of Jerusalem, in a level place, just below the junction of the valley of Hinnom with that of Jehoshaphat. It is a very deep well, measuring 125 feet in depth ; the water is sweet, but not very cold, and it is at times quite full to overflowing. The Orientals are fond of enjoying festive repasts in the open air at places which command the advantage of shade, water, and verdure; and those fet«s champetres are not cold collations, but niagiiiflcent entertainments, the animals being killed and dressed on the spot. Adonijah's feast at En-rogel was one of this Oriental description, and it was on a large scale (2 .Samuel 3.4,5; 5.14-16; 1 Chronicles 14.1-7). At the accession of a new king there were .sacrifices offered (1 Samuel 11. 15). But on such an occasion it was no .39. an horn of oil out of the tabernacle—It was the sacred oil (Exodus 30. 22) with which the kings were anointed. 40. all the people came up after him i. e., from the valley to the citadel of Zion. 41. Adonijah, and all the guests that were witli him, heaitl it as they made an end of eating—The loud shouts raised by the populace at the joyous proclamation at Gihon, and echoed by assembled thousands, from Zion to En-rogel, were easily heard at that distance by Adonijah and his confederates. The arrival of a trusty messenger, who gave a full detail of the coronation ceremony, spread dismay In their camp. The wicked and ambitious plot they had assembled to execute was dissipated, and evei-y one of the conspirators consulted his safety by flight.
1 iss customary to entertain the grandees of the kingdom and even tlie populace in a public manner (1 Chronicles
12. 2;i-t0). Tliere is the strongest probal)ility that Adonij.xh's feast was purely political, to court popularity and secure a party to support his claim to the crown. 11-Z7. Xatlian Hpnke nnto Bntli-sheba . T . let me give tlieo counsel, Ac.—Tlie revolt was defeated l)y this propliet, who, knowing tlie Lord's will (2 Samuel 7. 12; 1 Chroni(!les
Adonijah, Fleeing to the Horns of the Altar, IS Dismissed by Solomon. 50. Adonijah went and cafight hold on the horns of the altar—Most probably the altar of burnt ott'ering which had been erected on Mount Zion, where Abiathar, one of his partisans, presided as high priest. The horns or projections at the four corners of the altar, to which the sacrifices were bound, and which were tipped with the blood of the victim, were symbols of grace and salvation to the sinner. Hence the altar was regarded as a sanctuary (Exodus 21. 14), but not to murderers, rebels, ordeliberate perpetrators. Adonijah, having acted In opposition to the will of the reigning prince, was guilty of rebellion, and stood self-condemned. .Solomon spared his life on the express condition of his good behaviour-living In strict privacy, leading a quiet, peaceable life, and meddling with the allairs of neither thecourt nor the kingdom. 53. tl»ey brought him down —from the ledge around the altar on whicdi he was stand'
22. 9), felt himself bound, in accordance with Ills diaracter and office, to take the lead in seeing it executed. Hitliorto the succession of the Hebrew monardiy had not been settled. The Lord had reserved to himself tlie right of nomination (Deuteronomy 17. 15), which was acted upon In the appointments both of Saul and David; and in the case of tlie latter the rule was so far modifled tliat his posterity wore guaranteed the perpetual possession of the sovereignty (2 Samuel 7. 12). This Divine purpose was known tliroughout the kingdom ; Init no intimation had been made as to whether tlic riglit of Inlu'rltance was to belong to the eldest son. Adonijah, in common with tlie people generally, expectt'd that this natural ai rangement should bo followed in the Hebrew kingdom as In all otliers. Nathan, who was aware of the old king's solemn promise to Solomon, and, moreover, (hat this iiig. he bowed himself—i. e., did homage to Solomon as king.
CHAPTER II. liroinise wiis Hanctloncd by the Divine will, saw that no time was to be lost. I<'<^arlng the ellects of too sudden excitement In the king's feeble state, he arranged that Bath-sheba should go first to Inform him of what was being transacted without the walls, and that himself sliould follow to confirm her stat<^ment. The narrative hero not only exliiblts tlio vivid picture of a scene wlthiu
Ver. 1-11. David Dies. 1. David chargefl his son— The charge recorded here was given on his death to .Sol* mon, and Is dllferent from the farewell address delivered
In jiubllc some time before (1 Clironlcles 28. 29). It Is Introduced with great solemnity, it. I go the way of all n.e Death of David. 1 KINGS II. Solomon Succeeds Him, the earth—A beautiful and impressive periphrasis for slon to the royal dignity was made under the happiest auspices. Having been born after his father became monarch of the whole kingdom, his claim, according to the notions of Oriental people, was preferable to that of deatli. be thou strong, and show thyself a man—This counsel is similar to the apostolic direction (1 Corinthians
16. 13), and refers to the fortitude or strength of mind that was required to discharge the onerous functions of king. all, even his elder brothers. The Hebrew kingdom enjoyed internal prosperity; it was respected and renowned abroad, and Solomon well knew how to improve these advantages. 13-18. Adonijah came to Batli-sheba—Her question to him betrays an appreliension which his recent conduct might well warrant ; but his pious acknowledgment of the Divine will seemed apparently to indicate so entire an acquiescence in the settlement of tlie succession, that, In her womanly simplicity, slie perceived not the deep cunning and evil design that was concealed under his request, and readily undertook to promote his wishes. 19, 30. Batli-sheba went unto King Solomon—The filial revei'enoe, and the particular act of respect which Solomon rendered, were quite in accordance with the sentiments and customs of the East. The riglithand is the placeof honour ; and as it is expressly said to have been assigned to "the king's motlier," It is necessary to remark, that when a husband dies, his widow acquires a higher dignity and power, as a motlier over her son, than slie ever possessec before. Besides, the dignity of " king's mother"' is a state ofllce, to whicli certain I'evenues are attached. Tlie Iiolder has a separate palace or court, as well as possesses great influence in public aft'airs ; and as the dignity is held for life, it sometimes happens, in consequence of deaths, that the person enjoying it may not be related to the reigning sovereign by natural maternity. Bath-slieba had evidently been invested with this honourable oflice. 23. why dost thou aaU. Abishag . . . ask for hiiu tlkc kingdom also —(See on 2 Samuel 16. 11; also on 12. H.) Solomon's indignation was roused; he in a moment penetrated tlie artful scheme, and from his associating the names of Abiathar and Joab, he seems to have suspected or known that those deep schemers had been the prompters of Adonijaii. 23-35. God do so to me, and more also—The conimoii form of introducing a solemn oath, if Adonijah have not sijoken tliis word against ills own life—Whether
3. keep tlie cliarge of the Liord thy God—^i. e., the Divine law in all its ceremonial as well as moral requirements. But particular reference was Intended to its political institutions, as it was only by strictly maintaining the conduct that became the Hebrew monarch (Deuteronomy 17. 10-20), that he should secure the blessing of peace and prosperity to his reign (see on Deuteronomy 4. fi; 29.
10-21). 4. there shall not fall thee a man on the throne of Israel—A reference to the promise made to David of the sovei-eignty being vested perpetually in his lineage (2 Samuel 7. 11-16), which was conlirnied to Solomon afterwards (see on ch. 9.5), and repeated with reference to its spiritual meaning long after (.leremialj 33. 17). 5, 6. thou kuowest what Joato did—The insolent and imperious conduct of tliat general had not only been deeply ott'ensive to the feelings (2Samuel 18. 5-15; 19. 5-7), but calculated to bring reproach on the character, to injure tlie prospects, and endanger the throne of David. Passing over the injuries committed directly against himself, David dwelt wilh strong feelings on the base assassination of Abiier and Amasa. shed the blood of war in peace, <Sc.—The obvious meaning is, tliat in peace he acted towards them as if tliey had been in a state of warfare ; but perhaps tliese grapliic expressions might be designed to impress Solomon's mind more strongly witli a sense of the malice, treachery, and cruelty by which those murders were characterized. 6. do according to thy wisdom—Joab's immense popularity with the army required that any proceedings instituted against him sliould be taken with great prudence aiid deliberation. 8. thou hast with thee Shimei—Though David promised him a pardon, which being enforced by the presence of a thousand followers, could not have been well refused, he warned his son against Shimei as a turbulent and dangerous character. It must not be supposed that in these dying instructions David was evincing a fierce vindictive spirit. He is rather to be considered as acting in the character of aking and magistliere was a treasonable design to conceal under this riquest or not, the act, according to Eastern notions, was criminal, and of dangerous consequence to the state. There is no ground of censure upon Solomon for cruelty or precipitation in this instance. He had pardoned AdonIjah's former conspiracy; but this new attempt was rebellion against the viceroy appointed by the Divine King, and called for condign punishment. The oflice of executioner was among the Hebrews, as in other ancient countries of the East, performed unceremoniously and privately—often witliout any previous warning—liy the captain of the guard, or one of his officers (Matthew It. 10 . 3G, 37. unto Abiatliar tlie priest said the king—This funetionai y, as the counsellor or accomplice of Adonijah had deserved to shai'e his fate. But partly from regard to his priestly dignity, and partly from his long as.sociations with tlie late king, Solomon pronounced on him the mitigated sentence of banishiueut to his countrj' estate at Anathoth, and thereby, as God's vicegerent, deprived him of his oflice and its emoluments. The sacred writer notices the remarkable fulfilment, Abiatrate, in noticing crimes which he had not been in a condition to punish, and pointing out persons of whom Solomon would be under a necessity to rid himself as dangerous to the state. The grateful mention of Barzillai's kindness was, however, a personal feeling that does honour to the warmth of his heart; and his silence as to Mephitjoslieth, the son of his beloved Jonathan, would imply the previous death of that prince. 9. for thou art a wise man—Solomon had given early iRdications of wisdom before his miraculous endowment with the heavenly gift (see on ch. 3. 11), and his own sagacity would dictate the course that should be followed in any new otfence that Shimei might commit. 10. So David slept with his father*—About six months after the coronation of Solomon (cf. 2 Samuel 5. 5, with 1 Chronicles 29. 27). The interval was spent in developing his ideas and plans for tlie future glory of the kingdom, and providing for the permanent worship of God (see on 1 Chronicles 22., etseq.). David wag buried In the city of David—Sepulchres were not allowed v»;thin the precincts of cities. .Jerusalem, however, formed an exception ; and yet, even tliere, the privilege was reserved chiefly for the royal family (Act.s2. 29). Tradition says that the bones of David repose on Mount ZIon, and the minaret of a small mosque points out the spot which tradition has fixed. His was a iiol)le, a wondrous, and a humbling lilstory. He was a good man, yet his life was deformed by various crlmesof avery gross character. But there were many bright and noble traits In his character; he was an earnest lover of the Divine law; his reign was signalized by many important services that coutril)utcd to the glory of God and the exaltation of His kingdom; and his name, as the swoft r.salintiiar's degradation from the high priestliood (see on cli.
4. 4), of the doom denounced against the house of Eli (I.Samuel -2. 30).
2S-45. JOAB Slain. 28. Then tidings came to Joab— The execution of these sentence? respectively on Adonijah and Abiatliar, jirepared Joab foi' his fate. Death, due to his great crimes (Numbers 35. 33), would long ago have been inflicted, had not Ills power .md po))ularity will) the army been too formidable for tlie old king. He now lied to the altar, wliich, though a recognized asylum, alforded no sanctuary to the rebel and murderer (Exodus
21. IJ). And, as he refused to leave it, lie sei'iiis to have cherished some faint hope that a religious scruple would have been felt at the tliouglit of violating the sanctity oi the place by bloodslKMl. Benaiah, not liking to assume any responsibility, referred the matter to Solomon, who ist of Israel, will be held In honour to the latesi. age of the Churcli.
12-21. Solomon Sccceedh Him. l!i. Then sat Solou»nn on the throne of David his father—His aoCL-u-
Solo.nim Marries Pliaruoh's Daughter. 1 KINGS III, IV. Solomon'!! Choice of WUdui/l.
Ezekiel 0. 3, 4 ; Rosea 10. 8). But, .so long as the tabernacle was migratory, and the means for the national worship were merely provisional, the worsliip on those high places was tolerated, and hence, as accounting for tlieir continuance, it is expressly stated (v. 2) that God had not yet cliosen a permanent and exclusive place for his worsliip. 4. the king went to Gibeou to sacrifice there—The prominent distinction of this place arose from the old tabernacle and the brazen altar wlilch Moses had made in the wilderness, being there (1 Chronicles 16.39; 21.29; 2 Chronicles 1. 3-6). The royal progress was of public importance. It was a season of national devotion. The king was accompanied by his principal nobility (2 Chronicles 1, 2), and, as the occasion was most probably one of the great annual festivals which lasted seven days, the rank of the oflerer and the succession of daily oblations nuiy help in part to account for the immense magnitude of the sacrirtces. 5. In Gibcon the Lord appeared to Solomon in a dream— It was probablj' at the close of this season, when liis mind liad been elevated into a high state of religious fervour by the protracted services. Solomon felt an intense desire, and he had of Tered an earnest petition, for the gift of wisdom. In sleep his thoughts ran upon the subject of his prayer, and he dreamed that God appeared to him and gave him the option of every thing in the world—that he asked wisdom, and that God granted his request. His dream was but an Imaginary repetition of his former desire, but God's grant of it was real. detenniiied that the Inw should take its course (Deutoronoiiiy 19. lo). 33. Tlieir blood «liall return upon the Iieacl of Joab, &c. — A leferc Mice is here made to the curse publicly and solemnly i)ronounced by King David (2 Samuel i.'2S, 29). 34. BenalaU . . . went up, and fell upon liiin—According to the tcrrasoJ tlie statute (Exodus
21. H), and the practice in similar cases (2 Kings 11. 16), the criminal was to be dragged from the altar and slain elsewhere. Bui the truth is, that the sanctity of the altar was violated as much by the violence used in forcing the criminal from the place as in shedding his blood there; the express command of God authorized the former, and therefore by implication permitted the latter, was buried in Ills otvn house- -Or family vault, at his properly in the wi Merness of ludah. His interment was included in the king s order, as enjoined in the Divine law (Deuteronomy 21. 2;?).
34-lti. .SHIMEI PCT TO DEATH. 36. the king sent and called for Shlniei—He was probably residing at Kahurim, his native place. But, as he was a suspicions character, Solomon condemned him henceforth to live in Jerusalem, on the penalty of death, for going without the gates. He submitted to this confinement for three years, when, violating his oath, he was arrested and put to death by Solomon for perjury, aggravated by liis former crime of high treason against David. 46. the lilngdoin was established in the Itand of Solomon— Kow, that by the death of Shimei, all the leaders of the rival factions had been cut off.
6-15. He Chooses Wisdom. 6. Solomon said. e., had dreamed that he said. 7. I am but a little child—Not in age, for he had reached manhood (ch. 2. 9), and must have been at least twenty years old, but he was raw and inexperienced in matters of government. 10. the speech pleased the Loi-d— It was Solomon's waking prayers that God lieard and requited, but the acceptance was signified in this vision. 15. bcltold, it was a dream—The vivid impression, the indelible recollection he had of this dream, together with the new and increased energy coramunicated to his mind, and the flow of worldly prosperity that rushed upon him, gave him assurance that it came by Divine inspiration, and originated in the grace of God. The wisdom, however, that was asked and obtained was not so niucli of the heart as the liead—it was wisdom not for himself personally, but for his office, such as would qualify him for the administration of justice, the government of a kingdom, and for the attainment of general scientific knowledge.
CHAPTER III.
Ver. 1. Solomon Marries Pharaoh's Daughter. 1. Solomon made at Gnity with Pliaraoh—This was a royal title, equivalent to sultan, and the personal name of this monarch is said to have been Vaph res. The formation, on equal terms, of tills matrimonial alliance with the royal family of Egypt, shows the high consideration to which the Hebrew kingdom had now arisen. Rosellini has given, from the Egyptian monuments, what Is supposed to be a portrait of this princess. Slie was received in the land of her adoption with great eclat; for the Song of .Songs, and the forty-fifth Psalm are supposed to have been composed in liononr of this occasion, although they may both have a higher typical reference to the introduclion of the Gentiles into the church, brought her into the city of David—i. i-., .lerusalem. She was not admissible into the stronghold of Zlon, the building where the 16-28. Bis Judgment Between Two Harlots. 16. Then came tlicre two womeji—Eastern monarchs, who generally administer justice in person, at least in all cases of dlthculty, often appeal to the principles of human nature when they are at a loss otherwise to find a clue to the truth, or see clearly their way through a mass of conai k was (Deuteronomy 2.'i. 7, S). She seems to have been loilgcd at first in his mother's apartments (Song 3. 4; 8.2), as a suitable residence was not yet provided for her in the new palace (ch. 7. 8; 9.21; 2 Chronicles 8. 11). building. . . tlie wall of Jerusalem—Although David had begun (Psalm 51. 18), it was, a/'cording to .Tosephus, reserved for Solomon to extend and comi)lete the fortifications of the city. It has been questioned whether this marriage was in conformity with the law (see on Exo<lus 3j. Ki; Deuteronomy 7. 3; Ezra 10. 1-lU ; Nehemiah 13. 2(!). Rut it is nowhere censured In Scripture, as are tlieconnectlons Solomon formed with other foreigners (ch. 11. 1-3); whence it may be inferred that he had stipulated for her abandonment, of idolatry, and conforming to the Jewish religion (Psalm 15. 11), 11). flicting testimony. The modern history of the East abounds with anecdotes of judicial cases, in which tlie decision given was the result of an experiment similar to this of Solomon upon the natural feelings of the contending parties.
CHAPTER IV.
1-6. Solomon's Princes. 1. So King Solomon M-nn king over all Israel—Tills chapter contains a general description of the state and glory of the Hebrew kingdom during the more flourishing or later years of his reign. 3. these were tlie princes—Or chief ofllcers, as Is evident from two of them marrying Solomon's daughters. Aza-
2-5. High Pi,a(,i:s Being in TTsk, He Sacrifices at GlItEON. 3. Solomon hived tlie Lord—This declaration, illustrated l)y what follows, affords undoubted evidence of the young king's piety; nor is the word "only," which rinli the son of Zndok the priest—Rather, the prince, as the Hebrew word friquently signifies (Genesis 41. 45; Exodus 2. 16; 2 Samuel 8. 18); so that from the precedency given to this person in the list, he seems to have been prime minister, the liighcstin oltlce next the king. 3. Scribes— I. c, secretaries of state. Under David, there had been only one. And the employment of three functionaries In this department Indicates either iiU|)roved regulations by the division of labour, or a great Increase jirefaces tlie statement, to be understood as Introducing a <liialifylng ririrumstance that reflected any degree of cenHU re upon him. The Intention of the sacred historian is to describe the generally j)revalllng mode of worship before the temple was bulH. The " high places " were altars erected on natural or artl Hclal emliicmu's, prol)ably from the Idea that men were lirouglit nearer to the Deity. They nad been used by tlie patriar<-hs, and had become so universal among the heathen that thoy were almost identiof business, occasioned b,v the growing prosper! t.v of the kingdom, or a more extensive correspondence with foreign countries, recorder— i. c. Historiographer, or an> fied with idolatry. They were prohll)lted In the law (r>evltlcuB 17.3, 4; Deuteronomy 12. 13, 11; Jeremiah 7. 31; 2U
SulomorCi Twelve OJ/icers. 1 KINGS V. Hivum Sends to Congraiulate hinu vation of the Egyptian people. 31. wiser than all men —i.e., all his contemporaries, either at home or abroad, than Ethan—Or Jeduthun, of the family of Merari (1 Chronicles 6.11). Heman—(1 Chronicles 1.5. 17-1.4). The chief of the temple musicians, and the king's seers (1 Chronicles 25. oj; the other I wo are not known, the sons of Mahol—Either another name for Zerah (1 Chronicles nalist—an office of };irat iiiiportanre in Oriental courts, and the duties of wlii<-U consisted in chronicling tlie occurrences of every day. 4. Bella lali was over tlie Uost Formerly captain ol the guard; he lia<l sucoe<'de(l Joal) as commander of the forces. Za<lok aiui Atciatliar were the priests—Tlie tirst otiiy discilar)^e(l tlie sacred functions—tlie latter had lieen l);inislii-d to his country seat. Hud retiiined notliing more than the name r»f liigh priest.
2. ti), or taking it a-s a common noun, signilying a dance, a chorus, "the sons of Mahol" signily persons eminently skilled in poetry and music. 32. he spake three thousand proverlM!—Embodying his moral sentiments and sage observations on human life and character, a thousanil and five songs—Psalm 72., 127., 132., and the Song of Smigs are his. 33. lie spake of trees, fi-om the cedar . . . to the hyssop—All plants, from the greatest to the least. The Spirit of God has seen fit to preserve comparatively few memorials of tlie fiuits of his gigantic min<l. The greater part of those here a.scribed to him have long since fallen a pre.v to the raviiges of time, or perished in the Bal).vlonish captivity, probably because they were not inspired.
over the officent i.e., the provincial governors enumerated in V 17-19. the princlpnl officer, and t Jie king's friend—Perhaps president of the privy council, and .Solomon's confidential frienif or lavourite. Tliis high functionary had probably heen reared along with .Solomon. That hesi7ould heap those lionours on the sons of Xathan was most natural, considering the close intimiicy of the fatlier with tlie late king, and ine deep obligations under which Solomon personally lay to the prophet, fi. AhUliar was over tlie lioiuiehold—Steward or cliaiuber Uiin of the palace. Adoniraiii—Or -•VdolaJU (2 Samuel 20.21; ch. 12. 18), or Hadoram (2 Chronicles ID. IKj, wns ovtr tlie tribute—Not tlie collection of money or goods, but tlie levy of compulsory laliourers (cf. ch. '>. 18, U;.
CHAPTER V.
7-21. Hl.s Twelve OFficKlw. 7. Solomon had twelve officers over all Isi-ael. The royal revenues were rai.sed according to the ancient, and still, it) nian.v parts, existing usage of the East, not in mone.y pa.vmcnts, but in the produce of the soil. There would be always a considerable difficulty in the collection anil tran.smission of these tithes (1 Samuel 8. loj, and, therefore, to lacilitate the work, Solomon appointed twelve otficer*., who had e;icli the charge of a tritje or particular district of country, from Ver. 1-6. HiKAM Senus to Congkatulate Solomon.
1. Iliram sent his servants lutto Solomon—The grandson of David's contemporary. [Kitto.] The same Hiram. [WiNEK and others.] The friendly relations which the icing of Tyre had cultivated with David are here seen renewed with his son and successor, by a message of condolence as v/cll as of congratulation on his accession to the throne of Israel. The alliance between the two nations liad been mutually beneficial b.y the encouragement of useful traffic. Lsrael, being agricultural, furnished corn and oil, while the T.vrians, who were a commercial people, gave in exchf.nge their Phoenician manufactures, as well as the produce of foreign lands. A special treaty was now entered into in furtherance of that undertaking which was the great work of Solomon's splendid and peaceful reign. 6. command tliat they liew me cedajr trees out of Lebanon—Nowhere else could Solomon have procured materials for the wood-work of his contemplated building. The forests of Ijcbanon, adjoining the seas in Solomon's time, belonged to the Phoenicians, and the timber being a lucrative branch of their exports, immense numbers of workmen were constantly employed in the felling of trees as well as the transportation and preparation of the wood. Hiram stipulated to furnish Solomon with as large a quantity of cedars and cypresses as he might require ; and it was a great additional obligation, that he engaged to render the important service of having it brought down, probably by the Dog river, to the seaside, and conveyed along the coast in floats; i. e., the logs being bound together, to the harbour of Joppa (2 Chronicles 2. hi), whence they could easily find the means of transport to Jerusalem, my servants shall be with thy servants—The operations were to be on so extensive a scale that the Tyrians alone would be insuflicient. A division of labour was necessary, and while the former would do the work that required skilful artisans, Solomon engaged to supply the labourers. which, in monthly rotation, the supplies for the maintenance of the king s household were ilrawn, liaving first been deposited in "the store cities" which were erected for their reception (ch. 9. 19; 2 Chronicles 8. 4, Oi. 8, The sou of Hnr—Or, as the margin has it, Bcnhur, liei Mlekar. In the rural partsof Syria, and among the Arabs, it i.s still common to designate persons not b.v their own names, but as the Hons of their fatliers. 31. Solomon reigned overall kingdoms, from the river—All the potty kingdoms between the Euphrates and the Mediterranean were tributary to him. Similar is the statement in v. 24. 34. from Tlphsah—I. p., Thapsacus, a large and flourishing town on the west bank of the Euphrates, the name of which was derived from a celebrateil ford near it, the lowest on that river, even to Azzah— (. e., Gaza, on the south-western extremity, not far from the Mediterranean. 22. Solomon's prov Uion for one day—Not for the king's table only, but for all connected with the court, including, besides the royal establishment, those of his royal consorts, his principal oillrers, his body-guards, his foreign visitors, Ac. The (junntity of line tlour used is estimated at 24<) bushels: that of meal or common flour at 180. The numl)erof cattle required for consumption, besides poultry and several kinds of game, which were got in abundance on the mountains, did not exceed in proportion what is needed in other courts of the East. 2.5. every man under his vine aitd . . . fig tree—This is a common and beautiful metaphor for peace and sei-urily (Micah 1. 1
Zechariah 3. 10), founded on the practice, still common in modern Syria, of training these froit-trees up the walls and stairs of houses, so as to make a shady arbor, beneath which the people sit and recreate themselves. 2G. forty thousand stalls—For the royal mews (see on 2 Chronicles
7-12. FlIKNISHES TiMBEU TO BUILD THE TBMPLE. 7. Blessed be the Lord—This language is no decisive evidence that Hiram was a worshipper of the true God, as he might use it only on the polytheistic principle of acknowledging .leliovah as the God of the Hebrews (see on 2 Chronicles 2. 12). 8. Hiram sent to Solomon, saying, I have considered the things . . . and I will do—The contract was drawn out formally in a written document (2 Chronicles 2. 11), which, according to Josephus, was preserved both in the Jewisli and Tyrian records. 10. fir trees—Rather, the cypress. 11. food to his household This was an annual supply for the palace, dill'erent from that mentioned in 2 Chronicles 2. 10, which was for the workmen in the forests.
9. iV). 28. barley . . . and straw—Straw is not useil for litter, but barley mixed with chopped straw is the usual fodder of horses. Dromedaries—The one-humped camel, distinguished for their great fleetness.
His Wisdom. 29. God gave wisdom and understanding exceeding much, and largeness of heart —<. e., High powers of mind, great capacity for receiving as well as aptitude for communicating knowledge, 30. Solomon's wisdom excelled the wisdom of the children of the East— i. e., the Arabians, Chaldeans and" Perslans(Genesi8 2i. 6). ell the wisdom of Egypt—Egypt wa« renowned as the seat of learning and sc Iciku-s, and the existing monuments, which so clearly describe the ancient state ol society and the arts, show the high cultii:>-18. Solomon's Woukmen and LAnouiiEBS. 13. Solomon raised a levy out of all Israel—The renewed notice of Solomon's divine gift of wisdom (v. 12) Is evU den'ly 'ntroduced to prepare for this record of the struos
Tm Building of the Temple. 1 KINGS VI, VIT. Tlie Building of Sulumoii's limine. liord came to Solomon—Probably by a prophet. It was very seasonable, being designeil first to encourage him to go on Willi the building, by confirming anew the promisf* made to his father David (2 Samuel 7.); and secondly, to warn him against the pride and presumption of supposing that after the erection of -so magnificent a temple, he and his people would always be sure of the presence and favour of God. The condition on which that blessing could alone be expected was expressly stated. The dwelling of God among the children of Israel refers to those symbols of his presence in the temple, which were the visible tokens of his spiritual relation to that people. but pindent measures he took towards tne accomplishmeut of his work. So great a stretch of arbitrary power as is implied in this compulsory lety must have raised great discontent, if not opposition, had not his wise arrangement of letting the labourers remain at home two months out of three, added to the saeredness of the work, reconciled the people to this forced labour. The carriage of burdens, and the Irksome work of excavating the quarries was assigned to the remnant of the Canaanites (eh. 9; 20; 2 Chronicles 8. 7-9) and war prisoners made by David—amounting to 153,600. The employment of persons of that condition in Eastern countries for carrying on Hny public work, would make this part of the arrangements the less thought of. 17. browglit great stoiit'S— The stone of Lebanon is "hard, calcareous, whitish and sonorous, like free-stone." [Shaw.] The same white and beautiful stone is to be got in every part of Syria and Palestine. Iiewed stones—Or neatly polished, as the Hebreiv word signifies (Exodus 20. 25). Both Jewish and Tyrian builders were employed in hewing these great stones. 18. ami tlie stoiie-squarers—The margin, which renders it "the Giblites" (Joshua 13. 5), has long been considered a preferable translation. This marginal translation also must yield to anotlier wliich has lately been proposed, by a slight change in the Hebrew text, and which would be rendered thus: "Solomon's builders, and Hiram's builders, did hew them and bevel them." [TheNius.] These great bevelled or grooved stones, measuring some twenty, others thirty feet in length, and from five to six feet in breadth, are still seen in the substructures about the ancient site of the temple; and, in the judgment of the most competent observers, were those originally employed " to lay the foundation of the house."
15-22. The Ceiling and Adokning of it. 13. he built the wails of tlie liouse within—Tiie walls were wainscotted with cedar wood—the floor paveil with cypress planks—the interior was divided by a partition consisting of folding doors, which were opened and shut with golden chains, into two apartmeut-s—the back or inner room, i. e., the most holy place, was twenty cubits long and broad—the front, or outer room, t. e., the holy place, was forty cubits. The cedar wootl was beautifully embellished with figures in relievo, representing clusters of foliage, and open flowers, cherubims, and palm trees; and the whole interior was overlaid with gold, so that neither wood nor stone was seen ; nothing met the eye but pure gold, either plain or richly chased. 31-35. for the eittering of the oracle—The door of the most holy place was made of solid olive tree and adorned with figures—that of the holj' place was made of cypress wood, the sides being of olive wood. 36. tlie iititer court—Was for the priests, and its wall, which had a coping of cedar, is said to have been so low that the people could see over it.
37,38. The Time Taken TO BuiLn IT. 37. In the fourth year was tlie foundation laid—The building was begun in the second month of the fourth year, and completed in the eighth month of the eleventh year of Solomon's reign, comprising a periwl of seven and a lialf years, which is reckoned here in round numbers. It was not a very large, but a very splendid building, requiring great care, and ingenuity, and division of labour. The immense number of workmen employed, together with the previous preparat ion of the materials, serves to account for the short time occupied in the process of building.
CHAPTEE VI.
Ver. 1-1. The Building of Solomon's Temple. 2. tUe house Aviiicli King Soloiitoii built for the L<or<l—The Uimensious are given in cubits, wliich are to be reckoned according to the early standard {"2 Chronicles 3. 3), or holy cubit (Ezekiel 40. 5; 43. 13j, a handbreadlh longer than the common or later one. It is probable tjuit the internal elevation only is here stated. 3. the porcli—Or portico, extended across the whole front (see on 2 Chi'ouicles 3. 4). windows of narrow liglits i. e., windows with lattices, capable of being shut and opened at pleasure, partly to CHAPTER VII. let out tlie vapour of the lamps, the smoke of the frftukincense, and partly to give light. [Keil.]
Ver. 1. Building of Solomon'.s House. 1. Solomon was building his own house thirteen years—The lime occujiied in building his jialace was nearly double that spent in the erection of the temple, l)eeause neither had there been tiie same previous prepai'alious for it, nor was there the same urgency as in providing a place of wor-.5-10. The Chambi:ks Thkkeof. 5. against the wall of tlic Itouse Ue built cliuinbers—On three sides, there wei'e chambers in three stories, each story wider than the one beneath it, as the walls were narrowed or made thinner as they ascended, by a rebate being made, on which the beams of the side lloor rested, without penetrating the wall. Tliese chambers were approacilu'd from the right hand side, in tlie interior of tlus under story, by a winding staircivse of stone, which led to the middle and uppcr stories. 7. tlicrc ivas neither liantiner nor axe nor any tool of Iron licard in tlic House wUile it was In l>uil(ling—A subterranean quarry has been very recently discovered near Jerusalem, where tlio tein])le stones are supposed to have been hewn. There is luiequlvocal evidence to be found in this quarry that tlie shi)), on which the national well-being so much depended.
2-7. Of THE House OF Lebanon. i2. lie Imilt also the house of the foregt of Lebanon— it is scarcel.v possible to determine whether this was a di lie rent edifice from the former, or whether his house, the house of the forest of Ijfbanon, and the one for Phai-jioli's daughter, were not parts of one grand palace. As difllcult Is it to decide wliat was the origin of tlie iiaine; some supposing it was so called because built on I.ebanon ; others, that it was in or near .Jerusalem, but crontained such a profuse supply stou(!s were dressed there, for there are blocks exact ly similar in size, as well as in tlie nature of the stone, to the ancient remains. Thence, probably, they would of'cediir columns as to have occasioned this peculiar designation. We have a similar peculiarity of name in the building civ Jled the I'.asl India house, tliough situated in London. The description is eonlonnalile to the arrangement of Eastern palaces. The building stood In the lakldle of a great oblong s(]uare, which was surrounded by an enclosing wall, against wliich the houses and ottlces of those atta(!hed to Hit> court were built. 'I'lie buiMIng m<)ve<l on rollers down the Tyropean valley to llu very side of the temple. [Tent and Xhan.] 9, H». built the house—The temple Is here distinguished from the wings or clianibers attached to itand its rooting was of cedar wood. 10. cl»ainl)er8 . . . five culiits liigh—That was the height of tlus whole three storleft. tl>ey rested on the lioiise with timber of eedar—i. c, becausi; the beams of the side-stones rested on the ledges of the tetnph? wall.Itself was oblong, (consisting of two scpiare courts, llanii-
Ing a large oblong ball which formed the centre, ami which being 100 cubits long, by .50 broad, was properly tho hou.se of the forest of Lebanon, being the part where the wing was attached to the house, It was (roiinecl-ed wit li the temple, without, however, Interfering Injuriously With tlie sanctuary. [Keil.] w(M'e the cedar pillars of this hall. In front was the porch of Judgnieiit. wb'ch was appropriated to the tracit-
11-14. Goo's I'UOMISES UNTO IT. 11. the Word of tlie
ITiram'g Works. 1 KINGS VIII. The Utensils of the Temple, kingdom of God, which was embodied In the temple. 23-26. he made a molten sea—In the tabernacle was no such vessel ; tlie laver served the double purpose of wt>*ihing the hands and feet of the priests as well as the parts of tlie sacrifices. But in the temple there were separate vessels provided for these offices. (See on 2 Chronicles 4. action of public business. On the one side of this great
was llie king s house ; and on tlie other the harem or royal apartments for Pharaoh's daughter (Esther 2. 3, 9).
Tliis arrangement of the palace accords with the Oriental style of buildiug, according to which a great mansion always consists of three divisions, or separate houses—all
6.) The molten sea was an immense semicircular vase, measuring seventeen and a half feet diameter, and being eight and three-fourths feet in depth—this, at three and a half inches, could not weigh less than from twenty-five to thirty tons in one solid casting—and held from 16,000 to connected by doors and passages—the men dwelling at one extremity, the female portion of the family at the other, wliile public rooms occupy the central part of the bu Mding. 10. tUe fo»ti»<latloi» was of costly stones, even great stones—Enormous stones, corresijonding ex-
20,000 gallons of water. The brim was all carved with lilywork or flowers, and oxen were carved or cut on the outside actly with the dimensions given, are found in Jerusalem at this day. Not only the walls from the foundation to all round, to the number of 3D0; and it stood on a pedestal of twelve oxen. Tliese oxen must have been of considerable size, like the Assyrian bulls, so as their corresponding legs would give thickness or strength to support so great a weight ; for, when tlie vessel was filled with water, the whole weight would be about 100 tons. [Napier.] (See on 2 Chronicles 4.5.) 37-3'.). lie made ten bases of brass—These were trucks or four-wheeled carriages, for the support a nd conveyance of the lavers. The description of their structure shows that they were elegantly fitted up, and ski Uully adapted to their purpose. They stood, not on the axles, but on four rests attached the roof-beams were built of large hewn stones, but the spacious court also around the palace was paved with great square stones. 12. for tlie Inner court of tlie house of tlic liord—Should be, as In the inner court of the house of tlie Lord ; the meaning is, that in this palace, as in the temple, rows of hevved stones and the cedar beams formed the enclosing wall.
13-51. HiKAM'S Works. Solomon sent and fetched Hiram out of Tyre—The Tyrians and other inhabitants on the Phoenician coast were the most renowned artists and workers in metal in the ancient world. I*. He was a widow's sou of the tribe of Naplitall—In 2 Chronicles
2. U his mother is said to have been of the daugiiters of Dan. The apparent discrepancy may be reconciled thus to the axles, so that the figured sides were considerably raised above the wheels. They were all exactly alike In form and size. T!ie lavers which were borne upon them were vessels capalile each of holding 300 gallons of water, upwards of a ton weight. The whole, when full of water, would be no less tliiui two tons. [Nai'IEU.] 40-4.5. And Hiram jnade the lavers, and the shovels, and the basins—These verses contain a general enumeration ol Hiram's works, as well as those already mentioned, as other minor things. Tlie Tyrian artists are frequently mentioned byancientauthors as skilful artificers in fashioning and embossing metal enps and bowls; and we need not wonder, therefore, to find them employed by Solomon in making the golden and brazen utensils for his temple and palaces. 46. In the plain of Jordan did the king cast tliem—Zartlian or Zaretan (Joshua 3, l(i), or Zartanali (cli. 4. 12), or Zeredathah (2 Chronicles 4. 17), was on the bank of the Jordan in the territories of western Manasseh. Succoth was situated on the eastern side of Jordan, at the ford of the river near the mouth of the Jabbok. One reason assigned by commentators for the castings being made there is, that at such a distance from Jerusalem that city would not be annoyed by the smoke and noxious vapours necessarily occasioned by the process. [Note in Bagsticr's Bible.] But tlie true reason
Hiram's mother, though belonging to the tribe of Dan, had been married to a Naphtalite, so that when married V afterwards to a Tyrian, she might be described as a widow
the trit)e of Naphtali. Or, if she was a native of the city Dan (Iaislij, she might be said to be of the daughters
Of Dan, as born in that place; and of the tribe of Naplitall, as really belonging to it. a worker in brass—Referring particularly to the works described in this chapter; but in 2 Chronicles 2. 13 his artistic skill is represented as extending to a great variety of departments ; and, in fact, he was appointed, from his great natural talents and acquired skill, to superintend the execution of all the works of art in the temple. 15-aa. two pillars of brass, eighteen cubits higli—Tliey were made of the brass (broniie) which was taken from the king of Zobah (1 Chronicles 18. 8). In 2 Chronicles 3. lo they are said to have been thirty-flve cubits high. There, liowever, their joint lengths are given; whereas here the length of the pillars is given separately. Each pillar was seventeen and a half cubits long, which Is stated, in round numbers, as eighteen. Their dimensions in English measure are as follows: The pillars without the capitals measured thirty-two and a half feet long, and seven feet diameter; anil if hollow, as WlliSTOK, in his translation of Josephus, thinks (Jeremiah 52. 21), the metal would be about three and a half Inches thick; so that the whole casting of one pillar must have been from sixteen to twenty tons. The height of the capitals was eight and three-fourths feet; and, at the same thickness of metal, would not weigh less than seven or eight tons each. The nature of the workmanship in the finishing of these capitals is described (v. 17-22). The pilis to be found in the nature of the soil; Mary., the thickness of the ground. That part of the Jordan valley abounds with marl. Clay and sand are the moulding material still used for bronze. Such large quantities of metal as one of tliese castings would contain could not be fused in one furnace, but would require a series of.furnaces, especially for such a casting as the brazen sea—the whole series of furnaces being filled with metal, and fused at one time, and all tapped together, and the metal let run into the mould. Thus a national foundry was erected in the plain of Jordan. [Naimeh.] 48. the altar of gold i.e., the altar of incense. 49. candlesticks of pure gold—Made, probably, according to the model ol lars, when set up, would stand forty feet in height. (NaPlEU's Mktai,.) 17. nets of chccltcr-work i. e., branchwork, resembling the branches of palm trees, anilwreutlis of chnin-ivork ; i. e., plaited in the form of a chain, composing a sort of crown or garland. Seven of tliese were wound In festoons on one capital, and over and underneath them fringes, one hundred in a row; and two rows of pomegranates strung on chains (2 Chronicles 3. Hi) van round the capital (r. 42 ; cf. 2 Clironicles 4. 12, J3 ; Jeremiah 52. 23), which, tli.'it in the tabernacle, which, along with the other articles of furniture, were deposited witli due honour, as sacred relics, in the temple. But these seem not to have been used in the temple service; for Solomon made new lavers tables, and candlesticks, ten of each. (See further r garding the dimensions and furniture of the temple, In Itself, was of a bowl-like or globular form (f). 41). .These rows were desigt\e<l to form a binding to the ornanient.al work—to keep it from falling asunder; and they were so placed as to be above the chain-work, and below the place where the branch-work was. 19. lily-work—Beau-
2 Chronicles 3. 5.)
CHAPTER VIII. tiful ornament.s, re.seml)ling the stalks, leaves, and blossoms of lilies—of large dimensions, as suited lo the lu-ight of their position, til. Jacl>in and Boa/.—These nanu K were symbolical, and indicated theslri nglh and stability —not so much of the material temple, lor they were demroyed along with It (Jeremiah 52. 17), as of the spiritual
Ver. 1-12. TllK DEnicATioN ok tijk Tk.mpi.k. 2. at the feaNt In the mouth Kthniilin—The public and formal iiiaugiuatuui ol this n:itioiial place of worship did not take place till eleven months after the completion of the edifice. The delay, most probably, originated in Solomon'fc
2lt
The Dedication of the Temple. 1 KINGS IX. Solomon's Sacrifice of Peace Offenvgt, wish to choose the most fitting opportunity when there shouid be a general rendezvous of tlie people in Jerusalem brazen scaffold erected for the occasion (2 Chronicles 6. 13), fronting the altar of burnt offering, and surrounded by a mighty concourse of people. Assuming the attitude of a suppliant, kneeling (v. 54, cf. 2 Chronicles 6. 24), and with uplifted hands, he performed the solemn act of consecration—an act remarkable, amongstother circumstances, for this, that it was done, not by the high priest or any member of the Aaronic family, but by the king in person, who might minister about, though not in, holy things. This sublime prayer, which breathes sentiments of the loftiest piety blended with the deepest humility, naturally bore a reference to the national blessing and curse contained in the law—and the burden of it—after an ascription of praise to the Lord for the bestowraeut of the former, was an earnest supplication for deliverance from the latter. He specifies seven cases in which the merciful interposition of God would be required ; and he earnestly bespeaks (f. 2); and that was not till the next year. That was a jubilee year, and he resolved on commencing the solemn ceremonial a few days before the feast of tajbernacles, which was the most appropriate of all seasons, as that annual festival had been instituted in commemoration of the Israelites dwelling in booths during their stay in tlie wilderness, as well as of the tabernacle, which was then erected, in which God promised to meet and dwell With His people, sanctifying It with His glory. As the tabei nacle was to be superseded by the temple, there was admirable propriety in choosing the feast of tabernacles as the period for dedicating the new place of worship, and praying that the same distinguished privileges might be continued to it in the manifestation of the Divine presence and glorj'. At the time appointed for the inaugui'ation, the king issued ordei's for all the heads and representatives of the nation to repair to Jerusalem, and take part in the august procession. The lead wap taken by the king and elders of the people, whose march must have been slow, as priests were stationed to offer an immense number of sacit on the condition of people praying towards that holy place. The blessing addressed to the people at the close is substantially a brief recapitulation of the preceding prayer.
62-G4. His Sacrifice of Peace Offering. 63. the king, and all Israel . . . oifered saerifice before the Lord—This was a burnt offering with its accompaniments, and being the first laid on the altar of the temple, was, as in the analogous case of the tabernacle, consumed by miraculous fire from heaven (see on 2 Chronicles 7. 12). On remarkable occasions, the heathens sacrificed hecatombs (a hundred), and even chiliombs (a thousand animals), but the public sacrifices offered by Solomon on this occasion surpassed all the other oblations on record, without taking into account those presented by private individuals, which, doubtless, amounted to a large additional number. The large proportion of the sacrifices were peace offerings, which afforded the people an opportunity of festive enjoyment. 63. So the king and all the ehlldren of Israel dedicated the house of the Lord—The dedication was not a ceremony ordained by (he law, but It was done in accordance with tlie sentiments of reverence naturally associated with edifices appropriated to Divine worship. 64. The same day did the king hallow the middle of the eourt—i.e., the whole extent of the rifices at various points in the line of road through which the procession was to go; then came the priests bearing the ark and the tabernacle—the old Mosaic tabernacle which was brought from Gibeon. Lastly, the Levites followed, carrying the vessels and ornaments b,elonging to the old, for lodgment in the new house of the Lord. There was a sliglit deviation in this procedure from the order of march established in the wilderness (Numbers 3.31; 4.15); but the spirit of flie arrangement was duly oliserved. Tlie ark was deposited in the oracle; i. e., the most holy place, under the wings of the cherubim—not the Mosaic cherubim, which were firmly attached to the ark (Exodus 37. 7, 8), but those made by Solomon, which were far larger and more expanded. 8. tliey drew out tlie staves—A little way, so as to project (see on Exodus 2o. 15; Numbers 4. 6), and they were left in that position. The object was, that these projecting staves might serve as a guide to tlie high priest, in conducting him to that place where, once a year, he went to officiate before the ark, otherwise he might miss liis way in the dark, the ark being wliolly oveisliadowed I15' the wings of the cherubim. 9. There Wfxa iiotlilng In the nrU save tlie two tal>les of stone Nothing else was ever in the ark, the artic'les mentioned (Hebrews 9. 4) being not in, but by it, being laid in the most holy place before the testimony. (Exodus 10. 33; Numliers 17. 10.) 10, 11. tlie eloucl lllletl tlie house of the Lord—The cloud was the visible symbol of the Divine presence, and its occupation of the sanctuary was a testimony of God's gracious acceptance of tlie temple as of the tabernacle. (Exodus 40. 34.) The dazzling brightness, or rather, perhaps, the dense jiortentous darkness of the cloud, struck the minds of the priests, as it formerly had done Moses, with that astonishment and terror (Leviticus priests' eourt—the altar of burnt offerings, though large (2 Chronicles 4. 1), being totally inadequate for the vast numlier of sacrifices that distinguished this occasion. It was only a temporary erection to meet the demands of an extraordinai'y season, in aid of the established altar, and removed at the conclusion of the sacri'd festival.
(15. Tin; People Joyful. C5. from the entering In of Ilainath unto the river of Egypt— i. c, from one extremity of the kingdom to the other. The people flocked from all quarters, seven days and seven days, even fourteen flays—The first seven were occupied witli the dedication, and the other seven devoted to the feast of tabernacles (2 Chronicles 7. 9). The particular form of expression indicates that the fourteen days were not continuous, and that some Interval occurred in conseciuence of the great day of atonement falling on the tenth of the seventh month (v. 2), and the last day of the feast of tabernacles was on the twenty-third (2ChronicIes7. 10), when the people returned to their homes M'ltli feelings of the greatest joy and gratitude " for all the goodness that the 16.2-13; Deuteronomy 4. L'4; Exodus 40. 35) that they could not jeinain. Thus the temple liecame the place where tlie Divine glory was revealed, and the king of Israel established Ills royal residence. r^2). Solomon's Hi,ES.siNG. 1!J. Then spake Solomon —For the reassurance of the priests and peopI(\ the king reminded Ihein that the cloud, Itislcad being a sign ominous of evil, was a token of approval. The T.ord said— Not In express terms, but by a continuous course of action (Exodus 13.21; 21. 1«; Jfumbers 9.15). l.'l. 1 have surely built thee an house—This Is an aiiostroplic to God, as perceiving His approach by tlie <loud, and welcoming Him to enter as guest or Inhabitant of llii> fixed and permanent dwelling-place, which, at His command, had been prepared for His reception, l*. the klii turned his face about—From the temjile, where lie had been watching the movementof the mystic cloud, and while the people were standing, partly as the attiluih! of d(^votion, partly out of respect to royally, the king gave a lervent expression of praise toCJod for the I'ulllmentof His prom-
Lord had done for David His servant, and for Israel His people."
CHAPTER IX.
Vor. 1-9. Gon's Covenant in a SECONn Vision with Solomon. 1. And It came to pass, when Solomon had tlnislled the building of the house-This first verse ia oonnect(>d wit h 1 lie <^l(n•enth, all that Is contained between verses 2-10 being parenthetical, a. That (rather, /o;-) the Lord had appeared-This appearance was, like the former one at (ilbeon, most, probably made In a supernatural vision, and on the night Immediately following the dedication of the temple (2 Chronicles 7. V2). The strain of It corresponds to this view, for It consists of direct answers to his solemn Ijiangural prayer (r. 3 is In answer to eh. 8. ise (2 Samuel 7. O-IO).
22-((l. His PitAVKll. Zt, Solomon stood before the •Itar—This position was in the court of the people, on a 218
29; V. 4, 5 is In answer to ch. 8.25, 20; v. 0-9 to eh. 8.SS-16
JIuitud Presents of Soiomon and Hiram. 1 KINGS X. Tlie Queen of Slieba's Visil to Solonmi, einployni Piit. 3.3. these were the chief of the ofnceri«-<
Bce also Deuteroaomy 29. 22-24). 8. this Uoiise wJilcIi Is high—"High," either in point of siluatioii, lor it was (.See ou 2 Chronicles S. 10.)
21-2.S. .Solomon's Yearly S.a.crifice.s. 31, 25. three
DUilt ou a hill, auci therefore conspicuous to every betitiies in a year viz., at tiie passover, pentecost, and feast of tabernacles (2 Clironicles 8.13; 31.3). The circumstances mentioned in these two verses form a proper conclusion to tlie record of his buildings, and sliow that his design in erecting those at Jerusalem was to remedy defects existing at the commencement of his reign fsee on ch. 3. 1-4). 26. Exion-geber, which is beside Kloth —These were neighbouring ports at the head of tlie eastern or Elaiiitic brancli of the Ued Sea. Tyrian ship-carpenters and sailors were sent there for Solomon's \essels holder; or "high" 111 respect to privilege, lionour, and renown; or this "house of llie Most Higli," notwithstfinding all its beauty and magniticeuce, shall be destroyed, and remain in such a state of ruin and degradation as to be a striking monument of tlie just judgmentof God. Tlie record of tliis second vision, in wliich were reliearsed the C< nditions of God's covenant with .Solomon, and the consequences of breaking tliem, is inserted here as a proper introduction to the narrative about to be given of this king's commercial enterpri.ses and ambitious desire for worldly glory; for this king, by encouraging au inllux of (see on 2 Chronicles 8). Eaiion-geber— i.e., the giant's backbone; so called from a reef of rocks at the entrance of tlie harbour. Eloth—Elim or Elatli ; i. e., " the trees'" —a grove of terebinths still exists at the head of tlie gulf. 28. Ophir—A general name, like the East or West Indies with us, for all the southern regions lying on the African, Arabian, or Indian seas, so far as at tliat time known. [Heeren.] gold, four hundred and txventy twlents— (See on 2 Chronicles 8. 18)— at 12^5 pouijis Troy, or 1.5IIC ounces to the talent, and £4 to the ounce, tliis would make £2,604,000. foreign people, and a taste for foreign luxuries, rapidly corrupted his own mind and tliat of his suljjects, that "they turned from foliiiwing God, they and llieir children" (v. 6).
1IV2.!. The Mutu.^l, Presents of Solomon and Hiram. 10. at the cml of twenty years—.Seven and a lialf years were spent in l)Uilding the temple, and twelve and a luilf or thirteen in the erection of liis palace (cli. 7. 1; 2 Chronicles 8. 1). This ver.se is only a recapitulation of tlie first, necessary to rcicover the thread of connection in the narrative. 11. Solomon gave Hiram twenty cities in the land of Galilee— According to .loseplius, they were situated on tlie nortli-west of it, adjacent to Tyre. Thougli lying witliin the boundaries of the promised land (Genesis 15.18; Joshua 1.4), tliey had never been conquered till then, and were inhabited by Canaanite heathens (Judges 4. '2-13; 2 Kings Li. 29). They were projjably given to Hiram, who.se dominions were small, as a CHAPTER X.
Ver. 1-13. The Queen of Sheba Admires the Wrsno.M OF Solomon. 1. the queen of Sheba \s to where her country was, some think it was the Saboan kingdom of Yemen, of wliicli the capital was Saba, in Arabia Felix; others, that it was in African Etliiopia, i, e., Ahyasinia, towards the south of the Red Sea. The opinions preponderate in favour of the former. This view liarmonizes with the language of our Lord, as Yemen means ".South;" and this country, extending to tlie shores of the Indian ocean, might in ancient times be considered "tlio uttermost parts of the earth." heard of the fame of Solomon—Doubtless by the Opliir fleet, cojicernlng the name of the Lord—Meaning either his great Iviiowledge of God, or the extraordinary things wliicli God had done for liim. hard questions—Enigmas or riddles. The Orientals delight in this species of intellectual exercise, and test wisdom by the power and readiness to solve them. 2. she came to Jerusalem with a very great train, with camels — A long train of tliose l>easts of burden forms tlie common way of travelling in Arabia; and the presents specified consist of the native produce of tliat country. Of course, a royal equipage would be larger and more imposing than an ordinary caravan. 6. It was a true report that I heard In mine own land of thy acts and of thy wisdom—The proofs she obtained of Solomon's wisdom—not from his conversation onl.v, but also his works; the splendour of his palace; the economy of his kitchen and table; the order of his court; the gradations and gorgeous costume of his servants: above all, the arched viaduct tliat led from his palace to the temple (2 Kings 16. 18), and the remains of which have been recently discovered [Robinson]—overwhelmed her with astonishment. 9. Blessed be the Lord thy God (See on ch. 5.7.) It is quite possible, as Jewish writers say, that this queen was converted, through Solomon s influence, to the worship of the true God. But there Is no record of her making any gift or ofl Tering in the temple. 10. she gave the king an hundred and twenty talents of gold—£720,000. 11. almug trees—Parenthetlcremuneration for his important services in furnisliing workmen, materials, and an immense quantity of wrought gold {(,'. 14) for tlie temple and other buildings. [MiCHAELIS.] Tlie gold, however, as otliers think, maj' have been tlie amount of forfeits paid to Solomon by Hiram for not being able to answer tlie riddles and apothegms, with which, according to Josephus, in their private correspondence, the two sovereigns amused tliemselves. Hiram liaving refused these cities, probably on account of tlieir inland situation making them unsuitalile to his maritime and commercial people, Solomon satisfied his all.v in some other way; and, taking these cities into his own hands, he first repaired their sliattered walls, then filled them witli a colony of Hebrews (2 Chronicles 8. 2). 15-24. this Is the reason of the levy—A levy refers both to men an<l money, and the necessity for Solomon making
It arose from the many gigantic works he undertook to erect. Mlllo— Part of the fort of Jerusalem on Mount Zlon (2 .Samuel o.'J; 1 Chronicles 11.8), or a row of stone bastions around Mount Zion, Millo being the great corner lower of that fortified wall (ch. 11.27; 2 Chronicles 32.5). the wall of .Temsalem—Either repairing some breaclies In it (cli. 11.27), or extending it so as to enclose Mount Zion. Haior—Fortified on account of its importance as a tflwn in the nortliern boundary of the country. Meglddo—(now Leljun)—Lying 4n the great caravan road between Egypt and Damascus, was tlie key to the nortli of Palestine by tlie western lowlands, and therefore fortified. Gezer—On the western confines of Ephraim, and, though a Levitical city, occupied by the Canaanites. Having fallen by right of conquest to the king of Egypt, who for some cause attacked it. It was given by him as a dowry to his dauglitor, and fortified by Solomon. 17. Betli-horon the nether— Situated on the way from Joppa to Jerusalem and Glbeon; It required, from so public a road, to be strongly garrisoned. 18. Baalath Baalbek, Tadmor—Palmyra, between Damascus and the Euphrates, was rebuilt and fortified as a security against inva Rion from Northern Asia. In accomplishing the.se and various other works which were carried on throughoat the kingdom, especially in the north, where Rezon of Daraa.scus, his enemy, might prove dangerous, he employed vast numbers of the Canaanites as galley-slaves all.y, along with the valuable presents of the queen of Sheba, is mentioned a foreign wood, which was brought In the Ophir ships. It Is thought by some to be the sandal wood ; by others, to be the deodar—a species of fragrant flr, much used In India for sacred and Important works. Solomon used It for stairs In his temple and palace (2 (:;hronicles 9. 11), but chiefly for musical instruments. 13. King Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, besides— i. e., Solomon not only gave his Illustrious guest all the Insight and Information she wanted; but, according to the Oriental fashion, gave her ample remuneration for the present* she had brought.
(3 Chronicles 2. 18), treating them as prisoners of war, wlio were compelled to do the drudgery and hard labour. While the Israellteit were only engaged in honourable
Solomon's Wives and Concubines. 1 KINGS XI. God Threatens Him.
14-29. His Riches. 1*. Now tlie weight of gold that came fo Solomon in one year— t!(!G talents, equal to was tolerated among theancient Hebrews; and, although in most countries of the East, the generality of men, from convenience and economy, confine themselves to ono woman, yet a number of wives is reckoned as an indication of wealth and importance,.iust as a numerous stud of horses and a grand equipage are amongst us. The sovereign, of course, wishes to have a more numerous harem than any of his subjects; and the female establishments of many Oriental princes have, both in anc'eut and modern times, equalled or exceeded that of Solomon's.
The sources whence this was derived are not mentioned; nor was it the full vimount of his revenue; for this was "besides that he had of the merchantmen, and of the trattic of the spice-merchants, and of all the kings of Arabia, and of the governors of the country." The great encouragement he gave to commerce was the means of enriching his royal exchequer. By tlie fortifications which he erected in various parts of liis Icingdom, and particularly at such places as Thapsacus, one of the passages of Euphrates, and at Tadmor, in the Syrian
It is probable, therefore, that, in conformity with Oriental notions, he resorted to it as a piece of state magnifieenee. But in him it was unpardonable, as it was a direct and outrageous violation of the Divine law (Deuteronomy 17. desert, he gave complete security to the caravan trade from the depredations of the Arab marauders; and it was r,easonable that, in return for this protection, he should exact a certain toll or duty for the importation of 17), and the very result which that statute was ordained to prevent was realized in him. His marriage with tlie daughter of Pharaoh is not censured either here or elsewhere (see on ch. 3. 1). It was only his love for many strange women ; for women, though in the East considered inferiors, exert often a silent but powerfully seductive influence over their husliands in the harems, as elsewhere, and so it was exemplified in Solomon. 3. he had seven Itnndred wives, princesses—They were, probably, according to an existing custom, the daughters of tributary chiefs, given as host.ages for good conduct of their fathers, concubines— Were legitimate, but lower or secondary wives. These the chief or first wife regards without the smallest jealousy or regret, as thej' look up to her with feelings of respectful submission. Solomon's wives became so numerous, not all at once, but gradually; ;is even at an early period his taste for Oriental show seems to have led to the establishment of a considerable harem (Song 6. S). 4. wlien Solomon was old He could not have been more than fifty, his wivea turned nwny liis lieart after other gods—Some, considering the lapse of Solomon into idolatry as a thing incredible, reg.ird him as merely humouring his wives in the practice of their superstition, and, in countenancing their respective rites by his presence, as giving only an outward homage—a sensible worship, in which neither his understanding nor his heart was engaged. The apology only makes matters worse, a.s it implies an adding of hypocrisy and contempt of God to an open breach of His law. There seems no possibility of explaining the language of the sacred historian, but as intimating that .Solomcm became an actual and open idolater, worshipping images of wood or stone in sight of the very temi>le which, in early life, he had erected to the true God. Hence that part of Olivet was called the high place of Tophet (.Jeremiah 7. 30-.'!4), and the hill is still known as the Mount of OU'rnce, or the Mount of (Jorruption (2 Kings foreign goods. A considerable revenue, too. would arise from the use of the store cities and khans he built ; and It is not improbable that those cities were emporia, where the caravan merchants unloaded their bales of spices and other commodities, and sold them to the king's factors, who, according to the modern practice in the East, retailed them in the Western markets at a profit. "The revenue derived from the tributary kings and fnun the governors of the country" must have consisted in the tribute which all inferior magistrates periodically bring to their sovereigns in the East, in the shape of presents of the produce of their respective provinces. 16, 17. two hundred targets, six Imndred shekels—These delcnsive arms were anciently made of wood and covered with leather; those were covered with tine gold. (iOO shekels were used in the gilding of each target— 300 lor each shield. They were intended for the state armoury of the palace (see on ch. 14. 26). 18-36. a great throne of Ivory —It seems to have been made not of solid ivory, but veneered. It was in the form of an arm-chair, with a carved bacli. The ascent to it was by six steps, on each of which stood lions, in place of a railing—while a lion, probal)ly of gilt metal, stood at each side, which, we may suppose from the analogy of other Oriental thrones, supported a canopy. A golden footstool is mentioned (2 Chronicles 9. 18) as attached to this throne, whose magnificence is described as unrivalled. 33. a navy of Tarshish—Tartessus in Spain, where gold, and especially silver, was got, anciently, in so great abundance that it was nothing accounted of in the days of .Solomon. Hut Tarshish came to be a general term for the West (Jonah 1). at sea—On the Mediterranean, onec in three years— i.e., tliird year. Without the mariner's compass they had to coast along the shore. The ivory, apes, anil peacocks might have been purchased, on the outward or homeward voyage, on the north coast of Africa, where the animals were to be found. Tliey were particulara!. 13). .'». Ashtoreth (Astarte), Mlleolm (Molech), and Chemosli—He luiilt altars for these three; but, although he is described (i',S)as doing the same for "all his strange wives," there is no evidence that they had idols distinct from thi'se, and there is no trace whatever of Egyptian idolatry. K, burnt ineen«e, and saeri Aced unto llieir gods—The first was considered a higher act of homage, and is often vised as synonymous with worship (2 Kmgs ized, probably as being the rarest articles on board. 86-39.—(See on 2 Chronicles 1. 14-17.)
CHAPTER XI.
'Ver. I-S. SoT.OMON's Wives and Concttbinks in His Ol.I) Af;i!. 1. Unt King Solomon loved mnnysirange women—Solomon's extraordinary gift of wisdom was not sullicient to presi'rve him fnun falling into grievous and fatal errors. A fairer promise of true gn atness, a more beautiful picture of juvenile piety, ncvfr was seen than that which he exhibited at the commencement of
9-13. (ion Thukatens ITim. t>. tlie Lord was hugry with Solotnon—The Divine appearance, first nt Gibeon, and then at Jerusalem, alter the dcilication of the tcmpl(>, with the warnings given him on both occasions, had left Solomon Inexcusable; and it was projier and necessary that on one who had b(>en so signally fa vouied with the his reign. No sadder, more humiliating, or awlid specgifts of Heaven, but who had grossly abused thi-m, a tertacUi can be imagiiusd than the ))osottcd apostasy of his old age; anil to Mm maybe applied the words of I'aul (Oalatians ;!. 3), of .John (U(!velation 3. 17), and of Isaiah rible Judgment shouhl fall. The Dlvlno .sentcnee was announced to hlin jn'oliably by Aliijah; but there was mercy mingled with judgment, in the circumstance, that (14. 21). A love of the world, a ceaseless roinid of pleastire, had insensibly corrupted Ills heart, and produced, for a It shotild not be inflicted on Solomon personally—and that a. remiiitnt of the kingdom should be spared—" for David's sake, and lor .lenisalem's saUe, which had been chosen" toput (lod's name t here ; not f rom a partial bias in favour of either, but that the Divine promise might stand
Willie at least, a slate of m<'iit.al darkness. The grace of Ood descried him; and the son of the pious David—the rellgioiisly-tralned child of liath-sheba (Proverbs 31. 1-:!), and pupil of Nathan, Instead of showing? the Klal)llily of sound principle and mature experience, becanui at last Hn old ami foolish king (Eccleslasles 4. 13). Ills fall is (2 Samuel 7). 1.1. I «'ill give one tribe to thy hou— There were left to Uehoboam the tribes of Judah, Heiijatraced to his " lovo of many strange women." I'olygamy 220 iiiin.and Levi (2 Chronicles II. 12, 13); and multitudes of ANCIENT IMPLEMENTS AND HOUSEHOLD UTENSILS.
Sulumoii's Adversaries. 1 KINGS XII. The Revolt of the Ten Tribes.
Samuel 10. 19-21), for, after God's promise of the perpetual sovereignty to David's posterity, their duty was submission to the authority of the rightful heir; but their object was, when making him king, to renew the conditions and stipulations to which their constitutional kings were subject (1 Samuel 10. 2-5) ; and to the omission of rehearsing which, under the peculiar circumstances in which Solomon was made king, they were disposed to ascribe the absolutism of his government. Shechem—An an- Israelites, who, after the schism of the kingdom, established their residence witliin tlie territory of Jiulah to enioy the privileges of the true religion (ch. 12. 17). These are all reckoned as one tribe.
14-40 Solomon's Adversaries. 14. the Lor.l stirred np an «aversarj-—i. e., permitted him, through the im- , pulse of his own ambition, or revenge, to attack Israel.
During the war of extermination, which Joab carried on In Edom (2 .Samuel 8. 13), this Hadad, of the royal family, amere l)oy when rescued from the sword of the ruthless cient, venerable, and central town, was the place of convocation; and it is evident, if not from the appointment of that place, at least from the tenor of their language, and the conceited presence of Jeroboam, tliat the people were determined on revolt. 4. Thy lather made onr yoke grievous—The splendour of Solomon's court, and the magnitude of his undertakings being such, that neither the tribute of dependent states, nor the presents of foreign princes, nor the protlts of his commercial enterprises, were adequate to carry them on, he liad been obliged, for obtaining the necessary revenue, to begin a system of heavy taxa tion. The people looked only to the burdens, not to the benefits they derived from Solomon's peaceful and prosperous reign—and the evils from which they demanded deliverance were civil oppressions, not idolatry, to which they appear to have been indifferent or approved of it. 5. he said, Depart yet for tJiree days conqueror, was carried Into Egypt, hospitably entertained, and became allied with the house of the Egyptian king. In after years, the thought of his native land and hl.« lost kingdom taking possession of his mind, he, on learning tlie death of David and Joab, renounced the ease, possessions, and glory of his Egj'ptian rpsi<lence, to return to Edom, and attempt the recovery of his ancestral throne. The movements of this prince seem to have given much annoyance to the Hebrew government; but as they were defeated by the numerous and strong garrisons planted throughout the Edomite territory, Hadad seems to have olfered his services to Rezon, another of Solomon's adversaries (v. 28-25). This man, who had been general of Hadadezer, and, on the defeat of that great king, had successfully withdrawn a large force, went into the wilderness, led a predatory life, like Jephthah, David, and others, on the borders of the Syrian and Arabian
It was prudent to take the people's demand into calm and deliberate consideration. Whether, had the advice of the sage and experienced councillors been followed, any good result would have followed, it is impossible to say. It would at least have removed all pretext for the separation. But he preferred the counsel of his young companions (not in age, for they were all about forty-one, but inexperienced), who recommended prompt and decisive measures to quell the malcontents. 11. -wliips . . . scoi-]i>iong —The latter, as contrasted with the former, are supposed to mean thongs thickly set with sliarp iron jioints, used in the castigation of slaves. 15. tlie king Itearkeiicd not unto tlie people, for tlie caii.se was from tlic LordThat was the overruling cause. Rehoboam's weakness (Eccleslastes 2. 18, 19) and inexperience in public afikirs has given rise to tlie probal)le conjecture, tliat, like many other princes in the East, he had been kept secluded in the harem till the period of his accession (Eccleslastes deserts, and having acquired great power, at length became king in Damascus, threw off the yoke, and was "the adversary of Israel all the days of Solomon." He was succeeded by Hadad, whose successors took the official title of Benhadad from him, the Illustrious founder of the powerful kingdom of Damascene-Syria. These hostile neighbours, who had been long kept in check by the traditional fame of David's victories, took courage, and breaking out towards the latter end of Solomoii's reign, must have not only disturbed his kingdom by their inroads, but greatly crippled his revenue liy stopping his lucrative traffic with Tadmorand the Euphrates. 86-40. Jeroboam—This was an internal enemy of a still more formidable character. He was a young man of talent and energy, who, having been appointed by Solomon superintendent of the engineering works projected around ,7erusalem, had risen into public notice, and on being informed by a very significant act of the prophet
4.14), his fat Jier being either afraid of his aspiring to the sovereignty, like the two sons of David, or, which is more probable, afraid of prematurely exposing his imbecility. The king's haughty and violent answer to a people already
Ahijah of the royal destiny which, by Divine appointment, awaited him, his mind took a new turn. 29. clad —Rather wrapped up. The meaning is, "Ahijah, the Shilonite, the prophet, went and took a fit station t;i the way, and, in order that he might not be known, he wrapped himself up, so as closely to conceal himself, in a new garment, a mrlout, which he afterwards tore in twelve pieces." Kotwithstanding this privacy, the story, and the prediction connected with it, probably reached the king's ears, and Jeroboam became a marked man. His aspiring ambition, impatient for the death of Solomon, led him to form plots and conspiracies, in consequence of which he was compelled to flee to Egypt. Though chosen of God, he would not wait the course of God's providence, and therefore Incurred the penalty of death by his criminal rebellion. The heavy exactions and compulsory labour filled with a sjiirit of discontent and exaspei'ation, iiidicated*feo great an incapacity to appreclufe the gravity of the crisis, so utter a want of coininon sense, as to create a belief that he was struck with judicial blindness. It was received with mingled scorn and derision. The revolt was accomplished, and yet so quietly, t hat llehoboam remained in Shechem, fancying himself the sovereign of a united kingdom, until his chief tax-gatherer, who had been most Imprudently sent to treat with the people, had been stoned to death. This opened his eyes, and he fled for security to Jerusalem.
20-:S. Jeroboam Made King ovKK THEr. 20. when all Israel heard that Jeroboam was come again—This verse closes the parenthetical narrative begun at verse 2, and verses 21-24 resume the history from verse 1. llehoboam determined to as.sert his autliorlty, by leading a large force into the di-saflected provinces. But the revolt of the ton tribes was completed when the prophet Shemaiah ordered, iu the Lord's name, an abaiidoiuueiit of any hostile measures against the revolutionists. The army, overawed by the Divine prohibition, dispersed, and the king was obliged to submit. 25. .leroboniii built Shechem—Destroyed by Abi'uelech (.Judges 'J. l-i'J). It was rebuilt, and perhaps fortilied, by J<'rolio;uii. as a royal residence, built Penuel— .V ruined city with a tower (Judges 8. 9), east of Jordan, on the north bank of the Jabbok. It was .an object of importance to restore this for- (v. 28) which Solomon latterly imposed upon his subjects, when his foreign resources began to fail, had prepared the greater part of the kingdom for a revolt under so popular a demagogue as Jeroboam. 40. Sliisltak—Who harboured and encouraged the rebellious refugee, was of a different dynasty from the father-in-law of Solomon.
CHAPTER XII.
Ver. l-,5. Refusing the Oi-n Men's Coctn.sel. 1. Rehoboain went to .Shechem—He w.as the eldest. If not the only son of Solomon, and had been, doubtless, designated by his father heir to the throne, as .Solomon had been by David. The inciihait here related took place at Ter the funeral obsequies of the late king, and the period for public moftrning had past. When "all Israel csime to make him king," It was not to exercise their old right of election (1 tress, as it lay on the caravan road from Gilead to Damascus and Palmyra, and secure his frontier on tliat quarter, S6. Jeroboam said In his heart, Now shall the kinga
JerohoawLS Sand Wiiheri 1 KINGS Xlir, XIV GocPs Judgments against Jeroboam. dom return totliehouseof DavUl—Having received the kingdom from God, he should have relied on the Divine protection. But he did not. With a view to withdraw the people irom the temple, and destroy the sacred associations connected with Jerusalem, he made serious and unwarranted innovations on the religious observances of the country, on pretext of saving the people the trouble and expense of a distant journey. First, He erected two golden calves—tl'e young bulls. Apis and Mnevis, as symthe people had become apostates from the true religion and the reason of his not being allowed to return the samn way was lest he should be recognized by any whom he had seen in going. 11. Now there dwelt an old prophet in Beth-el—If this were a true prophet, he was a bad man. 18. an angel spake to me by the word of the Lord—This circuitous mode of speaking, instead of simply saying, "the Lord spake to me," was adopted to hide an equivocation, to conceal a double meaning—an inferior sense given to the word angel—to offer a seemingly superior authority to persuade the prophet, while really the authority was secretly known to the speaker to be infebols, in the Egyptian fashion, of the true God, and the nearest, according to his fancy, to the figures of the cherubim. The one was placed at Dan, in the northern part of his kingdom ; the other at Beth-el, the southern extremity, in sight of Jerusalem, and in which place he probably thought God was as likely to manifest himself as at Jerusalem (Genesis 32. ; 2 Kings 2. 2). The latter place was the most frequented—for the words (d. 30) should be rendered, " the people even to Dan went to worship berior. The "angel;" t. e., messenger, was his own sons, who were worshippers, perhaps priests, at Beth-el ; and as this man was governed by self-interest, and wished to currj' faour with the king, whose purpose to adhere to his religious polity, he feared, might be shaken by the portents that had occurred, his hastening after the fore the one" (Jeremiah 48. 13; Amos 4.4, 5; 5. 5; Hosea prop'iiet of Judali, the deception he practised, and the urgent invitation by which, on the ground of a falsehood, he prevailed on the too facile man of God to accompany him back to his house in Beth-el, were to create an impression in the king's mind that he was an impostor, wlio acted in opposition to his own statement. 20-^3. he cried unto the man of God that came from •Tiidalt Rather, " it cried ;" ie., the word of the Lord.
5. 8; 10. 8). This innovation was a sin, both because it was setting up the worship of God by symbols and images, and departing from the place which he had chosen to put his name there. Secondly, He changed the feast of tabernacles from the 15th of the seventh to the 15th of the eighth month. The ostensible reason might be, that the ingathering or harvest was later in the northern parts of the kingdom ; but the real reason was to eradicate the old associations with this, the most welcome and joyous festival of the year. 31. made priests of the lowest of the peo-
2i-.S2. The Disobedient Prophet Slain by a Lion. iil. a lion met Ittm by the way and slew him—There was a wood near Beth-el Infested with lions (2 Kings 2.
21). This sad cativstrophe was a severe but necessary juiigment of God, to attest the truth of the message with which the prophet had been charged. The whole circumstances of this tragic occurrence—the undevoured carcass —the untouched ass—the unmolested passengers—by the ple—lit., out of all the people, the Levites refusing to act. He himself assumed to himself the functions of the high priest, at least, at the great festival, probably from seeing the king of Fjgypt conjoin the royal and sacred oftices, and deeming the office of the high priest too great to be vested in a subject. lion, tJiough standing there, were calculated to produce an irresistible impression that the hand of God was in it. 31. I>ury ine in tlie sepulchre wlierein the man of God
CHAPTER XIII.
Is buried—His motive in making this request was cilber that his remains might not be disturbed when the predicted events took place (see on 2 Kings 23. 18), or he had some superstitious hope of being benetlted at the resurrection by being in the same cave with a man of God.
Ver. 1-22. Jeroboam's Hand Witheks. 1. there came n man of God out of Jitdah—Wlio this prophet was cannot be ascertained. He came by Divine autliol'ity.
It could not be either Iddo or Ahijali, for both were alive after tlie events here related. Jeroboam stood by the altar to burn Incense—It was at one of the annual festivals. The king, to give Interest to the new ritual, was himself tlie ofticiatlng priest. The altar and its accompaniments would, of course, exhibit all the splendour of a new and gorgeously decorated temple. But tlie prophet foretold its utter destruction, a. he crlcd%^alnst the altar—W'liicli is put for the wliole system of worsliip organized in Israel. Behold, a child shall be born . . . Joslah by name—This Is one of the most remarkable prophecies recorded in the Scriptures; and. In its clearness, circumstantial minuteness, and exact prediction of an event tliat took place 3fi0 years after it, stands in striking contrast to tlie obscure and ambiguous oracles of the heathen. Being puli Ucly uttered, i» must liave been well known to tlie people ; and every Jew who lived at the accomplishment of the event must have been convinced of the truth of a religion connected with such a prophecy as this. A present sign was given of the remote event predicted, ill a visible fissure being niliaonlously made on the altar. Inctcnsed at the man's license of speech, Jeroboam stretched out his hand and ordi'i-ed his attendants tosel/,e the bold intruder; that moment the king's arm became stiir an<I motionless, and the altar split asunder, BO that the tire and ashes fell on the floor. Overawed by the effects of his impiety, Jeroboam besought the prophet's prayer. Ills request was acceded to, aiul the hand was restored to Its healthy state. Jeroboam was artfjl, and Invited (he prophet to the royal table, not to do lilm honour, or show his gratitude for the restoration of h'.n hand, but to win, by his courtesy and liberal hospitality, a person wliorii Ihm'ouUI not crush by his power. Hnl the prophet Informed him of a Divine Injunction expressly prohibiting lilin from all social Intercourse with an.v In the place, as well as from returning the same wa.v. The proli Utlon not to eat or drink In I!elh-el was because all
CHAPTER XIV.
Ver. 1-20. Ahijah Denounces God's Judgments against Jeroboam. 1. At that time—A phrase use<l often loosely and Indefinitely In sacred history. This domestic incident In the family of Jeroboam probably occurred towards the end of his reign; his son Ahijah was of age, and considered by the people tne heir to the throne.
'Z. Jeroltonm snlfl to his wife, Arise, I pray thee, and disguise tliyself—His natural and Intense anxiety as a parent is here seen, blended with the deep and artful policy of an apostate king. The reason of his extreino caution was an unwillingness to acknowledge that he looked for information as to the future, not to his idols, but to the true God, and a fear that this step, if publicly known, might endanger the stability of his whole political system; and a strong Impression that Ahijah, who was greatly oll'ended with him, would. If (consulted openly by his (jueeu, either Insult or refuse to receive her. For tlie.se reasons he selected his wile, as, In every view, the most proper for such a secret and confidential errand, but recommended her to assume the garb and manner of a peasant woman. Strange Infatuation, to sujipose that the God who could reveal ftiturlty could not peiu-trate a flimsy disguise! 3. And take with tliee ten lonves, and cracknels, and a cruso of honey, and go io Itim—This was a present in unison with the peasant character she assumed. (Cracknels are a kind of sweet seed-cake. The prophet was blind, but having received Divine premonition of the pretended countrywoman's coming, he addressed lu'r the moment she apiieared as the (lueen, apprised her of the calamities which. In consequence of ilie Ingratitude of Jeroboam, his ajiostasy, and outrageoun mlsgoveniment of Israel, Impended over tlielr house, as well as over the nation which too readily followed Uli
TEMPLE OF IPSAMDUL.
Rehohoam s Wicked Reign. 1 KINGS XV. Asa's Good Rctgn, Idolatrous Innovations. 8. thou hast not l>ecn as my so called and comprehended In the sacred canon, but the nat ional andii ves of Judah. 30. th« i r was war between lielioboam antl Jtroboi«in—Tlif I'oriiier was prohibited from entering on an aggri'ssivc war; Imt as tlie two king* doms kept up a jealous riviilry, lie might be forced into vigilant measures of defence, and I'lcquenl skirmlshea would take place on the borders. gerv Kikt David—Who, though he fell into grievous sins, repented, and always maintained tlie pure worship of God as enjoined by tlie law. 10. I will bring evil iipoii the house of Jeroboam—Strong expressions are here used to Indicate the utter extirpation of hishou.se; "liiin that is shut up and left in Israel," means those who were concealed with the greatest privacy, as the heirs of royalty often are where polygamy prevails; the other phrase, from the loose garments of the East having led toadilf'er-
CHAPTER XV.
Ver. 1-8. Abijam's Wicked Reign over Judah. 1. Abljam—His name was at first Abijah (2 Chronicles 12. 16); "Jah," the name of God, according to an ancient fashion, being conjoined with it. But afterwards, when he was found "walking In all the sins of his father," that honourable addition was withdrawn, and his name in sacred history changed into Abijam. [Lightfoot.] 3. Tliree years reigned he—(cf. v. 1 with v. 9). Parts of years are counted in Scripture as whole years. The reign began In Jeroboam's eighteenth year, continued till the nineteenth, and ended in the course of the twentietli. liis mother's name was Maachah—or Michaiali (2 Chronicles 13. 2), probably altered from the one to the other on her l)ecoming queen, as was very common under a change of circumstances. She is called the daughter of Abislialom, or Absalom (2 Chronicles 11. 21), or Uriel (2 Chronicles 13. 2). Hence, it has been thought probable that Tamar, the daughter of Absalom (2 Samuel 14. 27; 18. 18), had been married to Uriel, and tliat Maachah was their daughter. 3. his Iieart was not perfect with tlie Lord ... as the lieart of David his father—<cf. ch. 11. 4 ; 14. 22). He was not positivelj' bad at first, for it appears {v. 1.5) that he had done something to restore the pillaged treasures of the temple. This phrase contains a comparative reference to David's heart. His doing that which was right iu the eyes of the Lord (v. 5) is frequently used in speaking of tho kings of Judah, and means only that they did or did not do that which, in the general course and tendency of their government, was acceptable to God. It furnislies no evidence as to the lawfulness or piety of one speeifit act. 4. for David's sake did the Lord . . . give l»im a lamp— "A lamp" in one's house is an Oriental plu-ase for continuance of family name and prosperity. Abijam was not rejected only inconsequence of the Divine promise to David (see on ch. 11. 13-36). eiit practice from what prevails In the West, cannot refer to men ; It must signify either a very young boy, or rather, perhaps, a dog, so entire would be the destruction of Jeroboam's house that none, not even a dog, belonging to it should escape. This peculiar phrase occurs only in regard to the threatened extermination of a family (1 Samuel 2.3. 22-31). See the manner of extermination (ch.
16. 4; 21. 24). 13. the child shall die—The death, and general lamentation felt through the country at the loss of the prince were also predicted. The reason of the profound regret shown at his death arose, according to Jewish writers, from his being decidedly opposed to the erection of the golden calves, and using his influence with tiis father to allow his subjects the free privilege of going 'o worship in Joru.salem. 13. all Israel shall mourn for him, and bury him—The only one of Jeroboam's family who should receive the rites of sepulture. 14. the Lord shall raise him up a king . . . but what T even now—viz., Baasha (ch. 15. 27); lie was already raised —he was in being, though not In power. 17. Tirzah— place of pre-eminent beauty (Song 6. 4), three hours' travelling east of Samaria, chosen when Israel became a separate kingdom, by the first monarch, and used during three sliort reigns as a residence of the royal liouse. The fertile plains and wooded hills in that part of the territory of Ephralm gave an opening to the formation of parks and pleasure-grounds similar to those which were the "paradises" of Assyrian and Persian monarchs. [Stanley.] Its site Is occupied by the large village of Taltise. [Robinson.] As soon as the queen reached the gate of the palace, she received the intelligence that her son was dying, according to the prophet's prediction. 19. The lest of the acts of .Teroboam—None of the threatenings deno inced against this family produced any change in his policy or government.
9-22. Asa's Good Reign, his mother's name was Maachali—She was properly his grandmother, and she is here called " the king's mother," from tlie post of dignity which at the beginning of his reign she possessed. Asa, as a constitutional monarch, acted like the pious David, labouring to abolish the traces and polluting practices of idolatry, and in pursuance of his impartial conduct, lie did not spare delinquents even of the higliest rank. 13. also Maachali his mother, her he removed from being queen—The sultana,or queen-dowager,was not necessarily the king's natural mother (see ch. 2. 19), nor was JIaachah. Her title, and the privileges connected witli that honour and dignity which gave her precedency among tlie ladies of the royal family, and great influience in the kingdom, were taken away. She was degraded for her idolatry, because she liad made an Idol in a grove—A very obscene figure, and the grove was devoted to the gro.ssest licentiousness. His plans of religious reformation, liowever, were not completely carried througli, "the high places were not removed " (see on ch. 3. 2). Tlie suppression of this private worship on natural or artificial lillls, though a forbidden service, after the toinple liad been declared the exclusive place of worship, tlie most pioui king's laws were notable toaccomplisli. I.'}, he brought In the things which Ills fatlier had dedlcnled—Probably the spoils which Abijam had taken from the vanquished army of Jeroboam (see on 2 (Jhronlclcs 1-3. 16) and the things which himself had dedicated—After hit own victory over the Cushites (2 Chronicles 11.12). 10, titere was war between Asa and Baasha king of Israel all their days—Asa enjoyed a ten years' peace alter ,Ieroboam's defeat by Abijam, and this Interval was wisely and energetically spent In making internal reforms, ao
21-24, Rehoboam's Wicked Reign. 21. he reigned in Jerusalem—Its particular designation as "the city which tlie Lord did choose out of all the tribes of Israel, to put His name there," seems given here, both as a reflection on the apostasy of the ten tribes, and as a proof of the aggravated wickedness of intro<lucing idolatry and its attendant vices there, his mother's name was Naamah, an Ammonltcss—Her heathen extractlcm and her influence as queen-mother are stated to account for Rehoboam's tendency to depart from the true religion. Led by the warning of the prophet (ch. 12. 23), as well a.s by the large Immigration of Israelites Into his kingdom (ch. 12.17; 2 Chronicles ll. 16), he continued for the first three years of his reign a faithful patron of true religion (2 Chronicles U.
17). But afterwards he began and carried a general apostasy ; idolatry became the prevailing form of worship, and the religious state of the kingdom in his reign isdescribed by the high places, the Idolatrous statues, the groves and Impure rites that with unchecked license were observed In them. The description Is suited to the character of the Canaanitish worship. i'>-3l. Shishak Spoils Jerusalem. Sir, 20. Shishak, king of Kgypt, came up—He was the Instrument in the hand of Providence for punishing the national defection. Rven although this king had been Solomon's father-inlaw, he was no relation of Rehoboam's ; but there Is a •trong probability that he belonged to another dynasty (see on 2 Chronicles 12). He was the Sheshonk of the Egyptian monuments, who Is depicted on a bas-relief at Karnak, as dragging captives, wlio, from their peculiar physiognomy, are universally admitted to be Jews. 30. now the rest of the acts of Rehoboam, arc they not written in the book of the Chronicles ?—Not the book
Tehu's Prophecy against Baasha. 1 KINGS XVI. Omri Builds Saviaj-^ia third year of his reign (see on cli. »5. 2), and Elah, who was a prince of dissolute habits, reigned not fully two y< ars. well as increasing the means of national defence (2Clu on- Icles 14. 1-7). In the fifteentli year of his reign, however, the king of Israel commenced liostilities against him, and, invading his kingdom, erected a strong fortres.s at Ramali, which was near Gibeah, and only six Roman miles from Jerusalem. Afraid lest liis subjects might quit his kingdom, and return to the worsliip of tlieir
9-22. ZiMKi's Conspiracy. 9. Zimrl . . . conspired against him—During a carousal in the house of his chamberlain, Zimri slew him, and having seized tlie sovereignty, endeavoured to consolidate his throne by the massacre of ail the royal race. 15. Zimri reigned seven days—The news of his conspiracy soon spread, and the fatliers, he wished to cut off all intercourse between tlie two nations. Ramali stood on an eminence overhanging a narrow ravine which separated Israel from Judali, and therefore he took up a hostile position in that place. 1830. Tlieu Asa took all tUe silver and tlie gold tliat were left in tlie . . . Koiise of the Lord—Asa's religious character is now seen to decline. He trusted not in tlie Lord (2 Chronicles IG. 7). In this emei'geucy Asa solicited the powerful aid of the king of Damascene-Syria; and to bribe him to break off liis alliance witli Baasha, he transmitted to him the treasure lying in the temple and palace. The Syrian mercenaries were gained. Instances are to be found both in tlie ancient and modern history of the East, of the violation of treaties equally sudden and unscrupulous, through the presentation of some tempting bribe. Ben-hadad poured an army into the northern provinces of Israel, and having captured some cities in Galilee, on the borders of Syria, compelled Baasha to withdraw from Ramah back within liis own territories. 18. Beii-liadad —(see on cll. 11, 24.) Tlien Asa made a proclamation —Tlie fortifications which Baasha had erected at Ramali were demolished, and with the materials were built otiier defences, where Asa thought tliey were needed—at Geba (now Jeba) and Jlizpeli (now Neby Samuil)—about two hours' travelling north of Jerusalem. 23. in the time of Uls old age lie was diseased in Uis feet—(see on 2 Chronarmy having proclaimed their general, Omri, king, that officer immediately raised the siege at Gibbethon, and marched directly against tihe capital in which the usurper had established liimself. Zimri soon saw that he was not in circumstances to hold out against the whole forces of tlie kingdom; so, shutting himself up in tlie palace, he set it on tire, and, like Sardanapalus, chose to perish himself, and reduce all to ruin, rather than that the palace and royal treasures sliould fall into tlie hands of his successful rival. The seven days' reign may refer either to the brief duration of his royal autliority, or the period in which he enjoyed unmolested tranquillity in the palace. 19. For Ills sins ivliich he sinned—This violent cud was a just retribution for his crimes. "His walking in tlie ways of Jeroboam" might have been manifested either by the previous course of his life, or by his decrees publislied on his ascension, when he made a strong effort to gain popularity by announcing his continued support of tlie calf-worship. 31,33. Tlien were the people divided into two parts—The factions tliat ensued occasioned a four years' duration (cf. v. 15 with v. 23), of anarchy or civil war. Whatever might be the public opinion of Omri's merits, a large body of the people disapproved of the mode of his election, and declared for Tibni. Tliearmy, however, as usual in sucli circumstances (and they had the will of Providence favouring them), prevailed over all opposition, and Omri became undisputed possessor of the throne. Tlbnl died—Tiie Heb. does not enable us to determine whether his death was violent or natural. icles 10. 10-12), where an additional proof is given of his religious degeneracy.
25-34. Nadab's Wicked Reign. 35. Nadab the son of Jeroboam began to reign—No record is given of him, except liis close adherence to tlie bad policy of his father. 87. Baaslia smote him at Gibbethon—This town, witliiii the tribe of Dan, was given to the Levites (Joshua 19. 44).
2:i-28. Omri Builds Samaria. 33. In the thirty and tirst year of Asa . . . began Omri to reign—The twelve years of his reign are computed from the beginning of Ills reign, which was in tlie twenty-seventh year of Asa's reign. He held a contested reign for four years with Tibni; and tlien, at the date stated in tills verfse, entere<l on a sole and peaceful reign of eight years. 34. he bought the hill Samaria of Shemer—The palace of Tirzah Iwing in ruins, Omri, in selecting the site of his royal residence, was naturally influenced by considerations bot h of pleasure and advantage. In the centre of a wide ampliitlieatre of mountains, aiiout six miles from Shecliem, rises an oblong hill with steep, yet accessible sides, an<l a long flat top extending east and west, and rising 500 or GOO feet above
It lay on the Philistine borders, and having been seized by that people, Nadab laid siege to recover it. 39. wlien he reigned, he smote all the house of .leroboam—It was according to a liarbarous practice too common in the East, for a usurper to extirpate all rival candidates for the throne; but it was an accomplislimentof Ahijah's prophecy concerning Jeroboam (cli. 14. 10, 11).
CHAPTER XVI.
"Ver. 1-8. Jehu's Prophecy again.st Baasha. 1. Then the word of tlie Iord came to .Tehn—This is the only incident recorded in the life of tliis prophet. His fatlier was also a ptopliet (2 Chronicles IG. 7). 3. Forasmuch as I exalted thee—Tlie doom lie pronounced on Baaslia was exactly the same a.s denounced against Jeroboam and his posterity. Though he had waded through slaughter to Ills throne, ho owed his elevation to the appointment or permission of Illm "by whom kings reign." over my people Israel—With all their errors and lapses into Idolatry, they were not wli(»lly abandoned by God. He still sliowed His Interest in them by sending prophets and working miracles in their favour, and possessed a multitude" of faithful worsliippers in the kingdom of Israel. 7. also by the liand of the prophet Jehu—This is not another prophecy, but merely an addition by the sacred historian, explan.atory of the death of Baasha and the extinction of his fuinily. The doom pronounced against Jeroboam (cli. tiie valley. What Omri in all probability built as a mere palatial residence, became the capital of the kingdom Instead of Shechem. It was as though Versailles had taken the place of Paris, or Windsor of London. Tlie choice of Omri was admirable, in selecting a position which combined in a union not elsewhere found in Palestine strength, beaut,v, and fertility. [Stanley.] tw« talents of silver—£G84. Shemer li*d, probably, made it a condition of tlie sale, that the name should bo retained. But as city and palace were built there by Omri, it was in accordance with Eastern custom to call it after the founder. The Assyrians did so, and on a tablet dug out of the ruins of Nineveh, an inscription was found relating to Samaria, whleli is called Beth-klmmri—the liouse of Omri. [Layaud.1 (See on 2 Kings 17. 5.) 35-37. But Omri wrought evil—The character of Omri's reign and his death are described in the stereotyped form used towards all the successors of Jeroboam In respect both to policy as well as time. 39-33. Ahab the son of Omri did evil in the siglit of the Iionl above nil that were before him—Tlio worship of God by symbols had liillierlo been the oll'enslve form of apostasy In Israel, but now gross idolatry Is openly patronized by the court. This was done through the Influence of Jezebel, Allah's ([iieen. She was "the daughter of lOtli-baal, king of the /Idoiilnus." He was priest of Aslitaroth or Astarte, who, having murdered Phlletes, king of Tyre, ascended the throne of that
14. 0), did not entitle hirn to take the execution of the sentence into his own liands ; but from his following the same calfworship, he had evidently plotted the conspiracy and murder of that king in furllierance of Ills own ambitious designs, and lience, in his own assassination, lie met tlujust reward of Ills deeds. The similitude to Jeroboam extends to their deatlis as well as their lives -the relgii of their sons, and the ruin of their families. 8. began IClahllie son of Baasha to reign—(cf. ch. iri. %(). Krom this It will appear that Baasha died In the twenly-
Elijah Sent to Cherith, 1 KINGS xvir, XVIII. He Raises the Widow's Son to Life,
6. the ravens brought him bread—The Wea of sucli unclean and voracious birds being employed to feed the prophet has appeared to many so strange, that they liave laboured to make out the Ocettwi, which iu our version has been rendered ravens, to be, as the word is used (Ezekiel 27. 27), merchants or Arabians (2 C'lironicles 21. kingdom, being the eighth king since Hiram. Jezebel was the worthy daughter of this regicide and Idol priest —and, on her marriage with Ahab, never rested till she had got all the forms of her native Tyrian worslilp introduced into her adopted countrj'. 3^. reared up an altar for Baal—J. e., the sun, worshipped under various images. Ahab set up one (2 Kings 3. 2), probably as the Tyrian Her- 16; Nehemiah 4. 7), or the citizens of Arabah, near Bethshan (Joshua 15. 6; 18. 18). But the common rendering cules, in the temple in Samaria. No human sacrifices were offered—the Are was kept constantly burning—the (ch. 18. 19) is. In our opinion, preferable to these conjectures; and, if Elijah was miraculously fed by ravens, it is Idle to Inquire where they found the bread and the flesh, priests officiated barefoot—dancing and kissing the Image (ch. 19. 18) were among the principal rites.
34. Joshua's Cukse Fulfilled Upon Hiel thk Builder of Jericho. 34. In lils days did Hlel the Beth>ellte buUd Jerlctoo—(see on Joshua 6. 26). The curse took efl'ect on the family of this reckless man; but whether his eldest son died at the time of laying the foundation, and the youngest at the completion of the work, or whether hp lost all his sons in rapid succession, for God would direct them. After the lapse of a year, the brook dried up, and this was a new trial to Elijah's faith, 8-16. He is Sent to a Widow of Zarei'hath. 8. the word of the liord came to him—Zarephath or Sarepta, now Surafend, whither he was directed to go, was far away on the western coast of Palestine, about nine miles south of Sidon, and within the dominions of Jezebel's impious father, where the famine also prevailed. Meeting, at his entrance Into the town, the very woman who was appointed by Divine providence to support him, his faith was severely tested by learning from her that her supplies were exhausted, and that she was preparing her last meal for herself and son. The Spirit of God having prompted him to ask, and her to grant, some necessary succour, she received a prophet's reward (Matthew 10. 41, 42), and for the one meal afforded to him, God, by a miraculous increase of the little stock, afforded many to her. till, at the end of the undertaking, he found himself childless, the poetical form of the ban does not enable us to determine. Some modern commentators think thei'e is uo reference either to the natural or violent deaths of Kiel's sons; but that he began in presence of his eldest son, but some unexpected difficulties, losses, or obstacles, delayed the completion till his old age, when the gates were set up in the presence of his youngest son. But the curse was fulfilled more than 500 years after it was uttered and from Jericho being Inhabited after Joshua's time (Judges 3. 13; 2 Samuel 10. 5), It has been supposed that the act against which the curse was directed, was an attempt at the restoration of the walls—the very walls which had been miraculously cast down. It seems to have lain within the territory of Israel; and the unresisted act of Hlel affords a painful evidence how far the people of Israel had lost all knowledge of, or respect for, the word of God.
17-24. He Raises hek Son to Life. 17. the son of the woman, the mistress of the house, fell sick—A severe domestic calamity seems to have led her to think that, aa God had shut up heaven upon a sinful land in consequence of the prophet, she was suffering on a similar account. Without answering her bitter upbraiding, tlie prophet takes the child, lays it on his bed, and after a very earnest prayer, had the happiness of seeing Its restoration, and along witli It, gladness to the widow's heart and home. The prophet was sent to this widow, not merely for his own security, but on account of her faith, to strengthen and promote which he was directed to go to her rather than to many widows in Israel, who would have eagerly received him on the same privileged terms of exception from the grinding famine. The relief of her bodily necessities became the preparatory means of supplying her spiritual wants, and bringing her and her son, through the teachings of the prophet, to a clear know-- ledge of God, and a firm faith In His word (Luke 4. 25).
CHAPTER XVII. fer. 1-7. Elijah, Prophesying against Ahab, is Sent ro Cherith. 1. EHJahtheTishblte—This prophet
Is Introduced as abruptly as Melchisedek— his birth, parents, and call to the prophetic office being alike unretorded. He is supposed to be called the Tishbite from Tisbeh, a place east of Jordan, who was of the Inhabitants—Or residents of Gilead, implying that he was not an Israelite, but an Ishmaelite, as Michaelis conjectures, for there were many of that race on the confines of Gilead, The employment of a Gentile as an extraordinary minister might be to rebuke and shame the apostate people of IsraeL said unto Ahab—The prophet appears to have been warning this apostate king how fatal both to himself and people would be the reckless course he was pursuing, and the failure of Elijah's efforts to make an Impression on the obstinate heart of Ahab is shown by the penal prediction uttered at parting, before whom I stand—t. e., whom I serve (Deuteronomy 18. 5). there hall not be dew nor rain these years—Not absolutely
CHAPTEE XVIII.
Ver. 1-16. Elijah Meets Obadjah. 1. the third ye«ri —In the New Testament, It is said there was no rain " for the space of three years and six months." The early rain fell In our March, the latter rain in our October. Though Ahab might have at first ridiculed Elijah's announcement, yet when neither of these rains fell in their season, he was Incensed against the prophet as the cauife of the national Judgment, and compelled him,i with God's direction, to consult his safety ill flight. This was six months after the king wa.s told ,there would be neither dew nor rain, and from this period the three years in this passage are computed. Go, show thyself nnto Ahab—The king had remained obdurate and unreformed. Another opportunity was to be given him of repentance, and Elijah was sent In order to declare to hllu the cause of the national judgment, and to promise him, on condition of his removing It, the immediate blessing of rain. 9. Elijah went—A marvellous proof of the nat bat the dew and the rain should not fall in the usual and necessary quantities. Such a suspension of moisture was sufficient to answer the corrective purposes of God, whilst an absolute drought must have converted the whole country Into an uninhabitable waste, but according to my word—Not uttered In spite, vengeance, or caprice, but as the minister of God. The Impending calamity was In answer to his earnest prayer, and a chastisement intended for the spiritual revival of Israel. Drought was the threatened punishment of national idolatry (Deuteronoiry 11. 16, 17; 28. 23). a, 3. the word of the Lord came nnto him, saying, Get thee hence, and turn thee eastward, &c—At first the king may have spurned the prediction as the utterance of a vain enthusiast; but when he found the drought last, and increase in severity, he sought Elijah, who, as It was necessary that he should be tar removed from either the violence or the Importunities of the king, was divinely directed to repair to a place of retreat, perhaps a cave on "the brook Cherith, that Is, be/ore," i. e., east of Jordan. Tradition points it out In a Nmall winter torrent, a little below the ford at Beth-sban.
.ural Intrepidity of this prophet, of his xnoral courage, and his unfaltering confidence In the protecting care of God, that he ventured to approach the presence of the raging lion, there was asore famine In Samaria—Elijah found that the famine was pressing with irttense severity in tho capital. Corn must have been obtained for the peoplo from Egypt or the adjoining countries, else life could not have been sustained for three years; but Ahab, with the chamberlain of his royal household, is represented as giving a personal search for istAJBe to his cattle. Ou 225
The Trial on Mount Carmd. 1 KINGS XVIII. Elijah, by Prayer, Ohtains Rain. weight, but by a visible token from Heaven. As fire wai the element over which Baal was supposed to preside, he proposed that two bullocks sliould be slain, and placed on separate altars of woo<l, tlie one for Baal, and the other for God, and on whichever the lire should descepd to consume it, the event sliould determine the true God, whom it was their duty to serve. The proposal, appearing every way reasonable, was received by the people with unanimous approval. The priests of Baal commenced tlie ceremony by calling on their god. In vain did they continue invoking their senseless deity from morning till noon, and from noon till evening, uttering the most piercing cries, using the most frantic gesticulathe banks of the rivulets, grass, tender shoots of grass, might naturally be expected ; but the water being dried up, tlie verdure would disappear. In the pastoral districts of the East it would be reclioned a most suitable occupation still for a king or chief to go at the head of puch an expedition. Ranging over a large tract of country, Ahab had gone through one district, Obadiah through another. 3. Obadiah feared the Lord greatly—Althougii he did not follow the course taken by the Levites and the majority of pious Israelites at that time of emigration Into Judah (2 Chronicles 11. 13-16), he was a secret and sincere worshipper. He probably considered the violent character of the government, and his power of doing some good to the persecuted people of God as a sufficient excuse tions, and mingling their blood with the siicrifice—no response was heard—no fire descended. Elijah exposed their folly and Imposture with the severest irony ; and, as the day was far advanced, commenced his operations. Inviting the people to approach and see the entire proceeding, he first repaired an old altar of God, wliicli Jezebel had demolished—then, having arranged the cut pieces of the bullock, he caused four barrels or jars of water to be daslied ail over the altar and round in the trench. Once, twice, a third time this precaution was taken, and then, when he had offered an earnest prayer, the miraculous fire descended (Leviticus 9. 24 ; Judges 6.21; 13.20; for his not going to worship in Jerusalem. 4. an Itiindred prophets—Not men endowed with the extraordinary gifts of the prophetic office, but who were devoted to the service of God, preaching, praying, praising, &c.
(I Samuel 10. 10-12). fed them with bread and water These articles are often used to include sustenance of any kind. As this succour must have been given them at the hazard, not only of his place, but his life, it was a strong proof of his attachment to the true religion. 7-16. as Obadiah wag In the way . . . Elijah met htm—Deeming it imprudent to rush without previous intimation Into Ahab's presence, the prophet solicited Obadiah to announce his return to Ahab. The commission, with a delicate allusion to the perils he had already encountered In securing others of God's servants, was, in very touching terms, declined, as unkind and peculiarly hazardous. But Elijah having dispelled all the apprehensions entertained about the Spirit's carrying him away, Obadiah undertook to convey the prophet's message to Ahab, and 1 Chronicles 21. 26; 2 Chronicles 7. 1), and consumed not only the sacrifice, but the very stones of the altar. The impression on the minds of the people was tliat of admiration mingled withawe; and with onevoice they acknowledged the supremacy of Jehovah as the true God. Taking advantage of their excited feelings, Elijah called on them to seize the priestly impostors, and by tlieir blood fill the channel of the river (Kishou), wliich, in consequence of their idolatries, the drought had dried up—a direction, which, severe and relentless as it seems, it was his duty as God's minister to give (Deuteronomy 15. 5; 18. 20). The natural features of the mount exactly correspond with the details of this narrative. The con.splcuous summit, solicit an interview. But Ahab, bent on revenge, or impatient for the appearance of rain, went himself to meet Elijah. 17, 18. Art tliou he that troubleth Israel— violen* altercation took place. Ahab thought to awe him into submission, but the prophet boldly and undisgulsedly told the king that the national calamity was traceable chiefly to his own and his family's patronage and practice of Idolatry. But, while rebuking the sins, Elijah paid all due respect to the high rank of tlie offender, and urged the king to convene, by virtue of his royal mandate, a public assembly. In whose presence it might be solemnly decided which was the troubler of Israel. The appeal could not well be resisted, and Ahab, from whatever motives, consented to the proposal. God directed and overruled the issue. 19. Ahab gathered the prophets of Baal . . . the prophets of the groves—From the sequel it appears that the former only came. Tlie latter, anticipating some evil, evaded tlie King's command. Uiey did eat at Jezebel's table—f. e., not at the 16.35 feet above the sea, on which tlie altars were placed, presents an esplanade spacious enougli for the king and the priests of Baal to stand on the one side, and Elijah on the other. It is a rocky soil, on which there la abundance of loose stones, to furnish tlie twelve stones of which the altar was bullt--a bed of thick earth, in which a trench could be dug; and yet the earth not so loose that the water poured Into It would be absorbed; 250 feet beneath the altar plateau, there is a perennial fountain, which, being close to the altar of the Lord, might not have been accessible to the people, and whence, therefore, even In that season of severe drought, Elijah could procure those copious supplies of water which he poured over the altar. The distance between this spring and the siteof the altar is so short, as to make it perfectly possible to go thrice thither and back again, whereas it must have been impossible mice In an afternoon to fetch water from the sea. [Van be Velde.] The summit is 1000 feet above the Kishon, which nowhere runs from the sea so close to the base of the mount as just beneath El-Mohhraka; so that the priests of Baal could, In a few minutes, be taken down "to the brook (torrent), and slain there." roj'al table where herself dined, but were maintained from her kttchen establishment (see on 1 Samuel 20. 21; eh. 4. 22). They were the priests of Astarte, tlie Zldonian goddess. 20. Mount Cnrmel—Is a bold, bluff promontory, which extends from the western coast of Palestine, at tlie bay of Acre, for many miles eastward, to tlie central hills of Samaria. It is a long range, presenting many summits, and Intersected by a number of small ravines. 5"he spot where the contest took place is situated at the eastern extremity, which is also the hlgliest point of the whole ridge. It Is called El-Mohhraka, "the Burning," or " the Burnt Place." No spot couid liave been lietter adapted for the thousands of Israel to have stood drawn up on those gentle slopes. The rock shoots up In an almost perpendicular wall of more than 200 feet in height, on the side of the vale of Esdraelon. This wall made It visible over the whole plain, and from all the surrounding heights, where gazing multitudes would be stationed. 81-40. Klijah gald to the people, How long halt ye 1 They liad long been attempting to conjoin the service of <}od wltli tbait of Baal. It was an lmpractlcal>Ie union; and ttie people were so struck with a sense of tlieir own folly, or dread of the king's displeasure, that they " ann-vered not a word." Elijah proposed to decide for them the controversy between God and Baal by an appeal, Qot to the authority of the law, for that would have no 41-16. Elijah, by Pkayeu, Obtains Kain. *1. Ahab went up to eat and drink—Ahab, kept in painful excltemcNt by the agonizing scene, had eaten nothing all the day. He was recommended to refresh himself without a moment's delay; and, while the king was thus occupied, the prophet, far from taking rest, was absorbed in prayer for the fulfilment of the promise {v. I), put his face between his knees—A posture of earnest supplication still used. 43. Go up now, look toward the sea—From the place of worship there Is a sinall eminence, which, on tho west and north-west side. Intercepts the vie\v of the sea [.Stanley, Van dk Veldk.] It can be ascended In a few minutes, and presents a wide prospect of the Medlterr*» nean. Six times the servant went up, but the sky wftB clear—the sea tranquil. On the seventh he described the sign of approaching ruin. 44. Behold, there arlseth • little cloud out of the sea, liken man's hand—1 he clearness of the Hky reuderti the smallest speck dLstluotlj
Elijah FUes to Bter-shfha. 1 KINGS XIX, XX. Ben-kadad Besieges Satmiria. versy with the people of Israel. Anointing is used synonymously with appointment (Judges 9. 8), and is applied to visible; and this Is In Palestine the uniform precursor of rain. It rises higher and higher, and becomes larger and all named, although Jehu alone had the consecrated oil poured over his head. They were all three destined to be eminent instruments in achieving the destruction of larger with astonishing celerity, till the whole heaven Is black, and the cloud bursts In a deluge of rain. Prepare Oiy chariot, and get thee down, that the rain stop thee not Either by the river Klshon being suddenly so swol-
IdolfSters, though in different ways. But of the three commissions, Elijah personally executed only one, viz., the call of Elisha to be his assistant and successor, and hy him the other two were accomplished. (2 Kings 8.7-13; len as to be Impassable, or from the deep layer of dust in the arid plain being turned into tliick mud, so as to impede the wheels. 45. Ahab rode, and went to Jezreel—Now
9. 1-10.) Having thus satisfied the fiery zeal of tlie erring but sincere and pious prophet, the Lord proceeded to correct the erroneous impression under wliich Elijah had been labouring, of his being tlie sole adherent of the true religion in the land; for God, who seeth in secret, and knew all thatere his, knew that there were 7000 persons who had not done homage (lU., kissed the hand) to Baal. 16. Abel-meholah i.e., the meadow of dancing, in the valley of the Jordan.
Zerin, a distance of about ten miles. This race was performed In the midst of a tempest of rain. But all rejoiced at it, as diffusing a sudden refreshment over all the land of Jezreel. 46. Klljah girded up his loins, and ran before Ahab—It was anciently, and still is, in some countries of the East, customary for kings and nobles to have runners before their chariots, who are tightly girt for the purpose. The prophet, like the Bedouins of his native Gilead, had been trained to run ; and, as the hand of the Lord was with him, he continued with unabated agility and strength. It was. In the circumstances, a most proper
19-21. Elisha follows Elijah. 19. Ellsha the son of Shaphat—Most probably he belonged to a family distinguished for piety, and for their opposition to the prevailing calf-worship, ploughing with twelve yoke of oxen—Indicating that he was a man of substance. Elijah cast his mantle upon him—This was an investiture with the prophetic office. It is In this way that the Brahmins, the Persian Sooffees, and other priestly or sacred characters In the East are appointed—a mantle being, by some eminent priest, thrown across their slioulders. Elisha had probably been educated in the schools of the prophets. 30. what have I done to thee 1—i. e., Go, but keep In mind the solemn ceremony I have just performed on thee. It is not I, but God, who calls thee. Do not allow anjr earthly affection to detain you from obeying his call. ftl. took a yoke of oxen—Having hastily prepared (2 Samuel 24. 22) a farewell entertainment to his family and friends, he left his native place and attached himself to Elijah as his minister. service for Elijah to render. It tended to strengthen the favourable Impression made on the heart of Ahab, and furnished an answer to the cavils of Jezebel; for It showed that he who was so zealous in the service of God, was, at the same time, devotedly loyal to his king, ^he result of this solemn and decisive contest was a .heavy blow and great discouragement to the cause of idolatry. But subsequent events seem to prove that the impressions, though deep, were but partial and temporary.
CHAPTER XIX.
Ver. 1-3. Elijah Flees to Beer-sheba. 3. he arose and went for his life—He entered JezrQel full of hope. But a message from the Incensed and hard-hearted qun, vowing speedy vengeance for her slaughtered priests, dispelled all his bright visions of the future. It is probable, however, that in the present temper of the people, even she could not have dared to lay violent hands on the Lord's servant, and purposely threatened him because »he could do no more. The threat produced the intended
CHAPTER XX.
Ver. 1-12. Ben-hadad Besieges Samaria. 1. Beii-hadad the king of Syria—This monarch was the son of that Ben-hadad who, in the reign of Baasha, made a raid oa the northern towns of Galilee (ch. 15. 20). The thirty-two kings that were confederate with him were probably tributary princes. The ancient kings of Syria and Phoenicia ruled only over a single city, and were independent of each other, except when one great city, as Damascus, acquired the ascendency, and even then they were allied only in time of war. The Syrian army encamped at the gates and besieged the town of Samaria. 3. Thus saitu Ben-hadad, Thy silver and thy gold Is mine—To this message sent him during the siege, Ahab returned a tame and submissive answer, probably thinking it "meant no more than an exaction of tribute. But the demand was repeated with greater Insolence, and yet, from the abject character of Ahab, there is reason to believe lie would have yielded to this arrogant claim also, had not the Voice of his subjects been raised against it. Ben-hadad's oliject in these and other boastful menaces was to intimidate Ahab. But the weak sovereign began to show a little more spirit, as appears In his abatidoning "my lord the king," for the single " tell him," and giving him a dry but sarcastic hint to glory no more till the victory is won. Kindling info a rage at the cool defiance, Ben-hadad gave orders for the immediate sack of the city. lit. aa he was drinking, he and the kings In the pavilions booths made of branches of trees and brusli wood ; wlilch were reared for kings In the camp, as tliej' still are for Turkish pashas or agns in their expeditions. [Keil.] set you rselves In array—Invest the city. effect, for his faith suddenly failed him. He fled out of the kingdom into the southernmost part of tlie territories In Judah; nor did he deem himself safe even there, but, dismissing his servant, he resolved to seek refuge among the mountain recesses of Sinai, and there longed for death (James 5. 17). This sudden and extraordinary depression of mind arose from too great confidence inspired by the miracles wrought at Carmel, and by the disposition the people evinced there. Had he remained steadfast and Immovable, tlie impression on tlie mind of Ahab and the people generally might have been followed by good results. But he had been exalted above measure (2 Corinthians 12. 7-S»), and being left to himself, the great prophet, instead of showing the indomitable spirit of a martyr, fled from his post of duty.
4-18. HeisComfortedby AN Angel. 4. went a day's Journey Into the wilderness—On the way from Beersheba to Horeb—a wide expanse of sand-hills, covered with the retem (not juniper, but broom shrubs), whose tall and spreading branches, with their wliite leaves, afford a very cheering and refreshing shade. His gracious God did not lose sight of his fugitive servant, but watched over him, and, miraculously ministering to his wants, enabled him, in a better but not wholly right frame of mind, by virtue of that supernatural supply, to complete his contemplated Journey. In tlie solitude of Sinai, God appeared to Instruct him. What doest thou here, Elijah 7 was a searching question a<ldressed to one who had lieen called to so arduous and urgent a mission as his. Hy an awful exhibition of Divine power, he was made aware of the Divine speaker who addressed him; liis attention was arrested, his petulance was silenced, his heart was touched, and he was bid without delay return to the land of Israel, and prosecute the lord's work there. To convince him that an idolatrous nation will not be unpunlutied. He commissions him to anoint three persons who were destined in Providence to avenge God's contro-
13-20. The Syrians are Slain. J3. behold, there came a prophet unto Ahab—Though the king and people of Israel had highly olfcnded Him, God had not utterly cost tliem off. He still cherished designs of mercy towards them, and here, though unasked, gave them a signal proof of His interest in them, by a prophet's animating announcement that the Lord would that day de<
TJie Syrians are Slain. 1 KINGS XXI. Ahab Desires NcJ>oth s Vineyard. liver the mighty hosts of tne enemy into his hand by means of a small, feeble, inadequate band. Conformably was to be assigned to Jews, with the free exercise of their religion and laws, under a judge of their own. Tliis misplaced kindness to a proud and. impl6us idolater, so unbecoming a theocratic monarch, exposed Ahab to the same censure and fate as Saul (1 Samuel 15. 9, Ac). It was in opposition to God's purpose in' giving him the victory. to the prophet's instructions, 232 young men went boldly out towards the camp of the enemy, while 7000 more, apparently volunteers, followed at some little distance, or posted themselves at the gate, to be ready to reinforce those in front if occasion required it. Ben-hadad and his vassals and princes were already, at that early hour scarcely mid-day—deep in their cups, and tliough informed of this advancing company, yet confiding in his numbers, or it may be, excited with wine, he ordered with indifference the proud intruders to be taken alive, whether they came with peaceful or hostile intentions. It was more easily said than done ; the young men smote right and left, making terrible havoc among their intended captors; and their attack, together with the sight of the 35-42. A Pkophet Repkoves Him. 35. Smite me—This prophet is supposed {v. 8) to have been Micaiah. The refusal of his neighbour to smite the prophet was manifestly wrong, as it was a withholding of necessary aid to a prophet in the discliarge of a duty to which he had been called by God, and it was severely punished, as a beacon to warn others (see on ch. 13.2-24). The prophet found a willing assistant, and then, waiting for Ahab, leads the king unconsciously, in the parabolic manner of Nathan (2 Samuel 12.), to pronounce his own doom ; and this consequent punishment was forthwith announced by a prophet (see on ch. 21). 39. a talent of silver—£342.
7000, who soon rushed forward to mingle in the fray, created a panic in the Syrian army, who immediately took to flight. Ben-hadad himself escaped the pursuit of the victors on a fleet horse, surrounded by a squadron of horse-guards. This glorious victory, won so easily, and with such a paltry force opposed to overwhelming numbers, was granted that Ahab and his people might know
CHAPTER XXI.
Ver. 1^. Naboth Refuses Ahab his Vineyard. 1. Naboth the Jezreellte had a vineyard, which was In Jezreel—Ahab was desirous, from its contiguity to the palace, to possess it for a vegetable garden. He proposed to Naboth to give him a better in exchange, or to obtain (v. 13) that God is the Lord. But we do not read of this acknowledgment being made, or of any sacrifices being offered in token of their national gratitude. 33. the prophet came to the king of Israel, and said — The same prophet who had predicted the victory, shortly reappeared, admonishing the king to take every precaution against a renewal of hostilities on the following campaign, at the return of the year—i. e., in spring, when, on the cessation of the rainy season, military campaigns it l)y purchase; but the owner declined to part with it; and in persisting in his refusal, Naboth was not actuated by any feelings of dislojaltyor disrespect to the icing, but solely from a conscientious regard to the Divine law, which, for important reasons, had prohibited the sale of a paternal inheritance; or if, through extreme poverty or debt, an assignation of it to another was unavoidable, the conveyance was made on the condition of its being redeemable at any time; at all events, of its reverting at the jubilee to the owner. In short, it could not be alienated from the family, and it was on tills ground that Naboth {v.
(2 Samuel 11. 1), were anciently begun. It happened as the prophet had forewarned. Brooding over their late disastrous defeat, the attendants of Ben-hadad ascribed the misfortune to two causes—the one arose from the principles of heathenism which led them to consider the gods of Israel as "gods of the hills;" whereas their power to aid the Israelites would be gone if the battle was maintained on the plains. The other cans? to which the Syrian courtiers traced their defeat at Samaria, was tlie presence of the.tributary kings, who had probably been the first to take flight; and they recommended "captains to be put In their rooms." Approving of these recommendations, Ben-hadad renewed his invasion of Israel the next spring by the siege of Aphek in the valley of Jezreel (1 Samuel
3) refused to comply with the king's demand. It was not, therefore, any rudeness or disrespect that made Ahab heavy and displeased, but his sulky and pettish demeanour betrays a spirit of selfishness that could not brook to be disappointed of a favourite object, and that would have pushed him Into lawless tyranny had he possessed any natural force of character. 4. turtaed away hlsfac« —Either to conceal from his attendants the vexation of spirit he felt, or, by the affectation of great sorrow, rouse them to devise some means of gratifying his wishes.
29; 1, with 28. 4), not far from Endor. 37. like two little flocks of kids—Goats are never seen in large flocks, or scattered, like sheep ; and hence the two small but compact divisions of the Israelite force are compared to goats, not sheep. Humanly speaking, that little handful of men must have been overpowered by numbers. But a prophet was sent to the small Israelite army to announce the victory, in order to convince the Syrians that the God of Israel was omnipotent everywhere, in the valley as well as on the hills. And, accordingly, after the two armies had pitched opposite each other for seven days, thej' came to an open battle. 100,000 Syrians lay dead on the field. While the fugitives took refuge in Aphek, and there, crowding on the city walls, they endeavoured to make a Btand against their pursuers ; but the old walls giving way under the incumbent weight, fell and burled 27,0(X) in the ruins. Ben-hadad succeeded In extricating himself, and, with his attendants, sought concealment in the city, fleeing from chamber to chamber; or, as some think it, an inner chamber, i. e., a harem; but seeing no ultimate means of escape, he was advised to throw himself on the tender mercies of the Israelltlsh monarch. 33. put ropes on their licatls—Captives were dragged by ropes round their necks in companies, as Is depicted on the monuments of Egypt. Tlielr voluntary attitude and langu.-ige of sul/mlsslon flattered the pride of Ahab, who, llttleeoncerned about the dishonour done to the God of Israel by the Syrian king, and thinking of nothing but victory, paraded his clemency, called the vanquished king "liis brother," Invited him to sit In the royal chariot, and dismissed him with a covenant »f peace. 34. streets for thee In Damascus—Implying that a quarter of that city
5-lG. Jezebel Causes Naboth to be Stoned. 7. Arise, and eat bread, and let thine heart be merry t I will give thee tl»e vineyard—No sooner does Jezebel learn the cause of her husband's distress, than, after upbraiding him for his pusillanimity, and bidding him act as a king, she tells him to trouble himself no more about such a trifle; she would guarantee the possession of the vineyard. Dost thou now govern the kingdom of Israel !— This is not so mucli a question as an exclamation—a sarcastic taunt; " a pretty king thou art ! Canst thou use thy power and take what thy heart Is set upon?" 8. So she wrote letters In Ahab's name, anil sealed them with his seal—The seal-ring contained the name of the king, and gave validity to the documents to which It was affixed (Esther 8. 8; Daniel 6. 17). By allowing her the use of his signet-ring, Ahab passively consented to Jezebel's proceeding. Being written In the king's name. It had the character of a royal mandate, sent the letters to the ciders and nobles that were in his city—They were the civic authorities of Jezreel, and would. In all likelihood, be the creatures and fit tools of Jezebel. It Is evident that, though Ahab had recently been In Jezreel, when he made the offer to Naboth, both ho and Jezebel were now In Samaria (ch. 20. 43). 9. Proclaim a fast, Ac—Those obsequious and unprincipled magistrates did according to onlers. Pretending that a heavy guilt lay on one, or some unknown jnirty, who was charged with blaspheming God and the king, and that Ahab was threatening vengeance on the whole city unless the culprit were discovered and punished, they assembled the people to observe a solemn fast, Faats were commanded on extraordinary occasions
1 KINGS XXII. Ahab Slain at Eamolh-^Uead, Judgmenli Denounced by Elijah. such opposifecharacters—the one pious, the other wicked. Neither this league nor the matrimonial alliance by which the union of the royal families was more closelj' cemented, met tlie Lord's approval (2 Chronicles 19. 2). It led, however, to a visitby Jehoshaphat,whose reception in Samaria was distinguished by the most lavish hospitality(2Chronaffecting the public Interests of the state (2 Chronicles 20.'
S; Ezra 8. 21; Joel 1. 14; 2. 15; Jonah 3.5). The wickeii authorities of Jezreel, by proclaiming the fa.st, wished to give an external appearance of justice to their proceedings, and convey an impression among the people that Naboth's crime amounted to treason against the king's
Icles 18. 2). The opportunity of this visit was taken advantage of, to push an object on which Ahab's heart was much set. 3. Know ye that Ramoth in Gilead is ours A Levitical and free town on the north border of Gad (Deuteronomy 4. 43; Joshua 21. 38), on the site of the present Salt Lake, In the province of Belka. It lay within the territories of the Israelitish monarch, and was unjustly alienated ; but whether It was one of the cities usurped by the first Ben-hadad, which his son had promised to restore, or was retained for some other reasons, the sacred historian has not mentioned. In the expedition which Ahab meditated for the recovery of this town, the aid of Jehoshaphat was asked and promised (see on 2 Chronicles 18.3). Previous to declaring hostilities. It was customary to consult the prophets (see on 1 Samuel life. et Naboth on, hlgli—During a trial the p;inel, or accused pereon, was placed on a high seat, in the presence of all the court; but as the guilty person was supposed to be unknown, the setting of Naboth on high among the people must have been owing to his being among the distinguished men of the place. 13. tUere came In two men—worthless fellows who had been l)ribed to swear a falsehood. The law required two witnesses in capital ofi Tences (Deuteronomy 17. 6; 19.15; Numbers 35.30; Matthew 26. 60). Cursing God and cursing the king are mentioned In the law (Exodus 22. 28) as offences closely connected, the king of Israel being the earthly representative of God in his kingdom, tliey carried him ont of the city and stoned him—The law, which forbade cursing the rulers of the people, does not specify the penalty
28.); and Jehoshaphat having expressed a strong desire to know the Lord's will concerning this war, Ahab assembled four hundred of his prophets. These could not be either the prophets of Baal nor of Ashteroth (ch. 18. 19), but seem (u. 12) to have been false prophets, who conformed to the symbolic calf-worship of Jehovah. Being the creatures of Ahab, they unanimously predicted a prosperous Issue to the war. But dissatisfied with tliem, Jehoshaphat inquired. If there was any true prophet of the Lord. Ahab agreed, with great reluctance, to allow Micaiah to be summoned. He was the only true prophet then to be found residing In Samaria, and he had to be brought out of prison (v. 26), Into which, according to Josephus, he had been cast on account of his rebuke to Ahab for spai-lng the king of Syria. 10. a void place— for this offence; but either usage had sanctioned or the authorities of Jezreel had originated stoning as the proper punishment. It was always inflicted out of the city (Acts 7.58). 14-16. Jezebel said to Ahab, Arise, talce posse«8ion—Naboth's execution having been announced, and his family being involved in the same fatal sentence (2 Kings 9.26), his property became forfeited to the crown, not by law, but traditionary usage (see on 2 Samuel 16. 4). Ahab rose to go down—From Samaria to Jezreel.
' 17-29. Elijah Denounces Judgments against Aiiab AND Jezebel. 17-19. Hast thoa killed, and rtlso talten possession ?—While Ahab was in the act of surveying his lU-gotten possession, Elijah, by Divine commission, stood before him. The appearance of the prophet, at such a time, was ominous of evil, but his language was much more so (cf. Ezekiel 45. 8; 46. 10-18). Instead of shrinking with horror from the atrocious crime, Ahab eagerly hastened to his newly-acquired property, in the place wlicre dogs licked, (fee.—A righteous retribution of Providence. The prediction was accomplished, not in Jezreel, but in Bamaria; and not on Ahab personally, in consequence of his repentance {v. 29), but on his son (2 Kings 9.25). The words "in the place where" might be rendered " in like manner as." 20. thou hast sold thyself to work evil— lit.., a threshing-floor, formed at the gate of Samaria. 11. Zedeklah the son of Chenaanah made him horns of iron—Small projections, of the size and form of our candle extinguishers (worn In many parts of the East as military ornaments), were worn by the Syrians of that time, and probably by the Israelite warriors also. Zedeklah, by assuming two horns, personated two heroes, and, pretending to be a prophet, wished In this manner to represent the kings of Israel and Judah In a military triumph. It was a symbolic action, to Impart greater force to his language (see op Deuteronomy 33.17); but It was little more than a flourish with a spontoon. [Calmet's Fragment.] 14. what the Lord saith unto me, that will I speak—On the way the messenger who conducted him to the royal presence informed him of the tenor of the prophecies already given, and recommended him to agree with the rest, no doubt from the kindly motive of seeing hlra released from imprisonment. But Micaiah, Inflexibly faithful to his Divine mission as a prophet, announced his purpose to proclaim honestly whatever God sliould bid him. On being asked by the king, "Siiall I go against Ramoth-gilead, or shall I forbear?" the prophet gave precisely the same answer as the previous oracles that had been consulted; but It must have been given In a sarcastic tone and In Ironical rnockery of their way of speaking. Being solemnly urged to give a serious and truthful answer, Micaiah then declared the visionary scene the Spirit had revealed to hlra:—"I saw all Israel scattered upon the hills as sheep that have not a shepherd." The purport of this was, that the army of Israel would be defeated and dispersed; that Ahab would fall In the battle, and the people return without either beiuK pursued or destroyed by the enemy. 18-23. Did I not tell thee that he would prophesy no good conceiiiing me, but evil 1—Since Ahab was disposed to trace this unwelcome truth to personal enmity, Micaiah proceeded fearlessly to tell the Incensed monarch In full detail what had been revealed to him. The Hebrew prophets, borrowing their symbolic pictures from earthly scenes, described God In heaven as a king in his kingdom. And as earthly princes do nothing of Importance without asking the advice of their counsellors, God is represented as coni. e., allowed sin to acquire the unchecked and habitual mastery over thee (2 Kings 17. 17; Romans 7. 11). 21, 32. I will make thine house, &c.—(see on eh. 15.29; 16.3-12.)
Jeze'oel, though included among the members of Ahab's house, has her Ignominious fate expressly foretold (see on 2 Kings 9. 30). 27-29. Ahab rent his clotlkeg and put ackcloth upon his flesh, and fasted, and lay in sackcloth, and wentsoftly—He was not obdurate, like Jezebel. This terrible announcement made a deep impression on the king's heart, and led, for a while, to sincere repentance. Going softly, t. e., barefoot, and with a pensive manner, within doors. He manifested all the external signs, conventional and natural, of the deepest sorrow. He was wretched, and so great Is the mercy of God, tliat, In consequence of his humiliation, the threatened punishment was deferred.
CHAPTER XXII.
Ver. 1-38. Ahab Slain at Ramoth-gilead. 1. they continued three years without war between Syria and Israel—The disastrous defeat of Ben-ha<lad had so destroyed his army and exhausted the resources of his country, that, however willing, he was unable to recommence active hostilities against Israel. But that liis hereditary enmity remained unsubdued, was manifest by his breach of faith concerning the treaty by which he had engaged to restore all the cities which his father had seized (ch. 20. 34). 2. Jehoshaphat the king of Jndah came down to the king of Israel—It was singular that a, friendly league between the sovereigns of Israel and Judah kboald, for the first time, have been formed by princes of Ahuztah s Judgment by Elijah. 2 KINGS I. Elijah Brings Fire from Heaven. suiting about the fate of Ahab. This prophetic language must not be interpreted literallj', and the command must be viewed as only a permission to the lying spirit (Ro-- mans 11.34). [Camiet.] a*, 25. Zedekiali tlie son of Chenaanah tvent near, and smote >Ilcalah on the clieeli—The insolence of this man, tlie leader of the false prophets, seems to have been provoked by jealousy at Alicaiah's assumed monopoly of the spirit of inspiration. This mode of smiting, usually with a shoe, is both severe and ignominious. The calm reply of the Lord's prophet consisted In announcing the fate of the false prophets who suffered as the advisers of the disastrous expedition. 26-38. Take Mlcalah, . . . Put this fellow In prison— Ahab, under the impulse of .vehement resentment, remands the prophet until his return, bread of affliction, water of affliction i. e., the poorest prison fare. Micaiah submitted, but reiterated aloud, in the presence of all, that the issue of the war would be fatal to Ahab. 29-38. went up to AamotU-gilead—The king of Israel, bent on all his forces to the siege; but on approaching the scene of action, his courage failed, and, hoping to evade the force of Micaiah's propliecy by a secret stratagem, he assumed the uniform of a subalterti, while he advised Jehoshaphat to figlit in his royal attire. The Syrian king, with a view eitlier to put the speediest end to the war, or perhaps to wipe out the stain of his own humiliation (ch. 20. 31), had given sjecial instructions to his generals to single out Ahab, and to take or kill him, as the author of the war. The officers at first directed their assault on Jehoshaphat, but, becoming aware of their mistake, desisted. Ahab was wounded by a random arrow, which, being probably poisoned, and the state of the weather increasing the virulence of the poison, he died at sunset. The corpse was conveyed to Samaria; and, as the chariot which brought it was being washed, in a pool near the city, from the blooil that had profusely oozed from the wound, the dogs, in conformity witli Elijah's prophecy, came and licked it. Ahab was succeeded by his son Ahaziah. this expedition, marched, accompanied by his ally, with
THE SECOND BOOK OF THE KINGS,
COMMONLY CALLED THE FOURTH BOOK OF THE KINGS. that event a judgment for his idolatry. 3. Thou shnlc not come down from that bed—On being taken up, he had probably been laid on the divan—a raised frame, about three feet broad, extended along the sides of a room, covered with cushions and mattresses—serving, in short, as a sofa by day and a bed by night.—and ascended by steps. Elijah departed— To his ordinary abode, which was then at Blount Carmel (ch. 2.25; 1 Kings 18.
CHAPTER I.
Ver. 1. MOAB Rebels. 1. Tlien Aloab rebelled—Subdued by David (2 Samuel 8.2), they had, in the partition of Israel and Judah, fallen to the share of the former kingdom. But they took advantage of the death of Ahab to shake off the yoke (see on ch. 3. 6). The casualty that befel Ahaziah prevented his taking active measures for suppressing this revolt—which was accomplished as a providential judgment on the house of Ahab for all these crimes.
42). 5. the messengers turned back—They did not know the stranger; but his authoritative tone, commanding attitude, and al Tectlng message determined them at once to return. 8. an hairy man—This was the description not of his person, as in the case of Esau, but of his dress, which consisted either of nnwrouglit sheep or goat-skins (Hebrews 11.37), or of camel's hair-cloth — the coarser manufacture of this material—like the rough hair-oloth we use as coverings for goods. The Dervishes and Bedouins are attired in this wild, uncouth manner, while their liair flows loose on the head, their shaggy cloak ia thrown over their shoulders, and tied in front on the breast, naked, except at the waist, round which is a .skin girdle—a broad, rough leathern belt. Similar to this was the girdle of the prophets, as in keeping with their coarse garments and their stern, uncoinproinising oflice.
2-8. AIIAZIAII'S JUDGMENT'BY ELIJAH. 2-8. Aliaziab fell «lown tJirougli a lattice in liis upi>er cliamber
Tills lattice was either a part of the wooden parapet, or fence, which surrounds the flat roofs of houses, and over which the king' was carelessly leaning when it gave way; or it might be an opening like a skylight in the roof itself, done over with lattice-work, which, being Blender or rotten, the king stepped on and slipped through. This latter supposition is most probably the true one, as Ahaziah did not fall either into tlie street or the court, but "his upper chamber." inquire of Haalzcbiib—Anxious to loarn whetlier he should recover from the elfects of this severe fall, he sent to consult BaalKebub— i.e., the god of flies, who was considered the patron deity of medicitie. A temple to that idol was 9-10. • Elijah Brings Fuse i-kom Heaven on AhaZIAH'S Messionoeks. 0. Tlteu tlie king sent unto Iiiin a captain of fifty—Any appearance of cruelty that there erected at Ekron, wliich was resorted to far and wide, though it afterwards led to the destruction of tlie place (Zechariah 9.5; Amosl.S; Zephaniah 2. 4). "After visiting Ekron, 'tne god of flies' Is a name that gives mo no Is in the fate of the two captains and their men will be removed, on a full consideration of the circumstances. God being the King of Israel, Ahaziah was bound to govern */ie kingdom according to the Divine' la w ; toapprehenj the Lord's prophet, for dl-scharglng n commanded duty, was that of an impious and notorious rebel. The cajitains abetted the king in his rebellion ; and they exceeded their military duty by contemptuous insults, man of God—In using this term, they either spoke derisively, believing liiin to b'e no true prophet; or, if they regarded him as a true prophet, the summons to lilm to surlendcr himself bound to the king was a still more flagrant Insult; the language of the second captain belnf worse than that of the first. 10. let fire come down Rather, "fire shall come down." Nottoavenge apersoniil Insult of Elijah, but an Insult upon Ood In the person of His prophet; and tlie punishment was Inflicted, not by purprise. The flies there swarmed, in fact so innumerably, that I could hardly get any food without tliese troublesome Insects getting into it." [Van de Velde.]
3. the ungel of the Lord-Not an angol, but the ang(!l, who carried on all communicatloiis between the invlsllile God and his chosen people. [HENOSTKNnEiio.] This angel commissioned Elijah to meet the king's messengers, to stop them peremptorily on the idolatrous errand, and convey by them to the king information of his approaching death. This consultation of an idol, being a bn-ach
the fundamental law of the kingdom (Exodus 20. .S; Deuteronomy 5.7), was a d«iing and deliberate rejection of tlie national religion. The l,nn\, in making this announcement of his death, designed that he should see In Mijah Divides Jordan. 2 KINGS II, III. JehoraitCs Evil Eeign ovet hr<uL took up also the mantle of Elijah—The transference of the propliet, but by the direct hand of God. IS. he arose, and went datvn with him—A marvellous instance of this proplietic cloak was, to himself, a pledge of his being appointed successor, and it was an outward token to others of the spirit of Elijah resting upon him. 14r-18. smote the waters—The waving of the mantle on the laith and obedience. Though he well knew how obnoxious bis presence was to the king, yet, on receiving God's command, he goes unhesitatingly, and repeats, with his own river, and the miraculous division of the waters consequent upon it, was an evidence that the Lord God of Elijah was with him, and as this miracle was witnessed by' the scholars of the prophets from Jericho, they forthwith recognized the pre-eminence of Elijah, as now the prophet lips, the unwelcome tidings conveyed by the messengers.
17, 18. Ahaziah Dies, and is Succeeded by Jehobam.
II, Jehorain—The bL-ollier sf Ahaziah (see on ch. 3. 1).
CHAPTER II. of Israel. 16-18. fifty strong men, let them go, we pray thee, and seek thy master—Though the young propliets from Jericlio had seen Elijah's miraculeus passage of the Jordan, they had not witnessed the ascension. Tliey imagined that he might have been cast by the whirlwind on some mountain or valley; or, if he had actually been admitted into heaven, they expected that his body would Ver. I-IO. Elijah Divides Jobdan. 1. when the Iiord would take up Eaijah—A revelation of this event had been made to tlie prophet ; but, unknown to him, it had also been revealed to his disciples, and to Elisha in particular, who kept constantly beside him. GUgal— This Gilgal (Jiljil) was near Ebal and Gerizim—a school of the prophets was established there. At Beth-el there was also a school of the prophets, which Elijali had founded, notwithstanding that place was the headquarstill be remaining somewhere on earth. In compliance with their importunity, he gave them permission, but told them what the result would be.
19-25. Elisha Heals the Waters. 30. Bring me a new cruse, and put salt therein—The noxious qualities of the water could not be corrected by the Infusion of salt —for, supposing the salt was possessed of such a property, a whole spring could not be purified by a dishful for a day, much less in all futu'i-e time. Tlie pouring in of the ters of the calf-worship, and at Jericho there was another. In travelling to these places, which he had done through the impulse of the Spirit (u. 2, 4-6), Elijah wished to pay a farewell visit to these several institutions, which lay on his way to the place of ascension; and, at the same time, from a feeling of humility and modesty, to be in solitude, where there would be no eye-witnesses of his glorification. All his efforts, however, to prevail on his attendant to remain behind, were fruitless. Elisha knew that tlie time was at hand, and at every place the sons of the prophets spoke to him of the approaching removal of his master. Their last stage was at the Jordan, In going to which, they were followed at a distance by fifty scholars of the prophets, from Jericho, who were desirous, in honour of the great occasion, to witness the miraculous translation of the prophet. The revelation of this striking event to 80 many was a necessary part of the dispensation; for it was designed to be under the law, like that of Enoch in the patriarchal age, a visible proof of another state, and a type of the resurrection of Christ. 3. take away thy taster from thy head—An allusion to the custom of Bcholars sitting at tlie feet of their master—the latter being over their heads (Acts 22. 3). 8. Elijah took his mantle, and wrapped It together, and smote the 'waters—Like the rod of Moses, It had the divinely operasalt was a symbolic act with which Elisha accompanied tlie word of the Lord, by Which the spring was liealed.
[Kf.il.] 33, 24. tliere came forth little children—^. e., the Idolatrous, or infidel young men of the place, who affecting to disbelieve the report of his master's translation, sarcastically urged him to follow in the glorious career, bald-head—An epithet of contempt in the East, applied to a person even with a bushy head of hair. The appalling judgment that befel them was Gods Interference to uphold his newly-invested prophet.
CHAPTER III.
'Ver. 1-3. Jehoram's Evil Reign Over Israel. 1. Jehoram tlie son of Aliab began to reign over Israel in Samaria the eighteenth year of Jehosliaphat—(cf. 1 Kings 2^2. 51). To reconcile the statements in the two passages, we must suppose that Ahaziah, having reigned during the seventeentli, and greater part of the eighteenth year of Jehoshapliat, was succeeded by his brother Joram or Jehoram, in the end of that eighteenth year, or else that Ahaziah, having reigned two yeare in conjunction with his father, died at the end of that period, when Jehoram ascended the throne. His policy was as hostile as that of his predecessors to the true religion ; but he made some changes. Whatever was his motive for this alteration—whether dread of the many alarming judgments the patronage of idolatry had brought upon his father; or whether it was made as a small concession to the feelings of Jelioshaphat, his ally, he abolished idolatry in itf gross form, and restored the sj'mbolic worsliip of GOd, which the kings of Israel, from the time of Jeroboam, had set up as a partition wall between their subjects and those of Judah. flng power of the Spirit. 9.. Elijah said unto Elisha, Ask what I shall do for thee—Trusting either that it would be in his power to bequeath it, or tliat God, at his entreaty, would grant it. let a double portion of thy spirit I>« upon me—Tills request was not, as is commonly supposed, for the power of working miracles exceeding the magnitude and number of his master's, nor does it mean a higher endowment of tlie prophetic spirit; for Kllsha was neither superior to, nor perhaps equally great with, his prertocpssor. But the phrase, " a double portion," was applied to the first-born, and therefore Elisha's request was, simply, to be heir to the proplietic office and gifts of his master. 10. thtfU hast a«ked a hard tiling An extraordinary blessing which /cannot, and God only, can give. Nevertheless he, doubtless by the secret directions of the Spirit, proposed to Elisha a sign, the observation of v/liich would keep him in the attitude of an anxious waiter, as well as suppliant for the favour.
4, 5. Mesha, King op Moab, Rebels. 4-6. Dlesha, king of Moab, &c.—His dominions, embracing an extensive pasture country, he paid, as annual tribute, the wool of 100,000 lamlis and 100,000 rams. It is still common in the East to pay custom and taxes in the fiuits or natural produce of the land. .5. king of Moab rebelled This is a repetition of ch. 1. 1, in order to introduce an account of the confederate expedition for cru.sliing this revolt, which had been allowed to continue nuclieoked during the short reign of Ahaziah.
11-18. He is Taken up to Heaven in a Chahiot of Fire. 11. Iichold, there appeared a chariot of fire, and horses of lire—Some bright effulgence, which, in the eyes of tlie spectators, resembled those objects, went up by a whirlwlnfl—A tempest or storm-wind accompanied with vivid flashes of fire, figuratively used for the Divine
Judgments (Isaiah 29. 6). VZ. Elisha saw it, and he cried. My father—t. e., spiritual father, as the pupils of the propliets are called their sons, the chariot of Israel, and the horsemen thereof—i. e., tliat as earthly kingdoms are dependent for their defence and glory upon warlike preparations, there a single prophet had done more for tlie preservation and prosperity of Israel than all her chariots'and horsemen, took hold of his own clothes »nd rent them-In token of bis arlef for his loss. 13. He
6-24. Elisha Promises Water and Victory over Moar. O. King Jehoram . . . numbered Israel—Made a levy from his own sulijects, and at tlie same time sought an alliance with Jehoshapliat, wliich, as on the former occasion with Ahab, was readily promised (I Kings 22. 4).
8, 0. AVhich way shall we go 1 Aud he answered, The way througli the wilderness of Edom—Tliis was i< long and circuitous route, by the soutliern bend of tlie Deail Sea. Jehoshaphat, however preferred It, partly becanw
Riiha Promises Vu tory over Moab. 2 KINGS IV. Raises the Dead Son of the Shunammite, of the proplicts—^They were allowed to marry as well aa the priests and Cevites. Her husband, not enjoying the lucrative profits of business, had nothing but a professional income, which, in that irreligious age, would be precarious and very scanty, so that he was not in a condition to provide lor his family, the creditor Is come to take unto him my two song to be bondmen—By the enactment of the law, a creditor was entitled to claim the person and children of the insolvent debtor, and compel them to sei-ve him as boncnen till the year of jubilee should set him free. a. a potOr ci-uet of oil. This comprising her whole stock of domestic utensils, he directs her to borrow empty vessels not a few; then, secluding herself with her children, she was to pour oil from her cruse into the borrowed vessels, and, selling the oil, discharge the debt, and then maintain herself and family with the remainder. 6. the oil stayed—t. e., ceased to multiply ; the benevolent object for which the miracle had been wrought having been accomplished. the part of the Moabite territory at which they would arrive, was the most defenceless ; and partly because he would thereby enlist, in the expedition, the forces of the King of Edom. But, in penetrating the deep, rocky
of Ahsy, which forms the boundary between Edom and Moab, the confederate army were reduced, both man and beast, to the greatest extremities for want of water. They Were disappointed by finding the wady of this valley, the brook Zered (Deuteronomy 2. 13-18) [Robinson], drj'. Jehoram was in despair. But tlie pious mind of Jehoshaphat inqviired for a prophet of the Lord; and, on being informed that Elisha was at hand, " the three kings went down to him ;" i. e., to his tent, whicli was either in the camp, or close by it. He had been directed thither by the Spirit of God for this special purpose. They went to him, not only as a mark of respect, but to supplicate for his assistance, and knowing his stern temper. 11. -which poured water on the hands of Klijah— i. e., was his servant—this being one of the common offices of a servant. The phrase is used here as synonymous with "a true and eminent prophet," who will reveal God's will to us. 13. What have I to do with thee, &c.—Wishing to produce a deep spirit of humility and contrition, Elisha gave a stern repulse to the king of Israel, accompanied by a sarcastic sneer, in bidding him go and consult Baal and his sootlisayers. But the distressed condition, especially the imploring language, of the royal suppliants, who acknowledged the hand of tlie Lord in this distress, drew from the prophet the solemn assurance, that solely out of respect to Jehoshaphat, the Lord's true servant, did he
8-17. Promises a Son to thk Shunammite. 9. EUlsha passed to Shunein—Now Sulam, in the plain of Esdraelon, at the sonth-western base of Little Hermon. The prophet, in his journey, was often entertained here t)y one of its pious and opulent inhabitants. 10. Let ns make a little chamber—Not build, but prepare it. She meant a room in the oleah, the porch, or gateway (2 Stiniuel IS. 33; I Kings 17. 19), attached to the front of the house, leading into the court and inner apartments. The front of the house, excepting the door, is a dead wall, and hence this' room is called a chamber in the wall. It is usually appropriated to the use of strangers-, or lotlgers for a night, and, from its seclusion, convenient for study and retlren\ent. 13. what Is to be done for thee 1—"Wishing to testily his gratitude for the hospitable attentions of this family, he announced to her the birth of a son " about this time next year." Th& Interest and importance of such an intelligence can only be estimated by considering that Oriental women, and Jewish in particular, connect ideas or disgrace with barrenness, and cherish a more ardent ilesire talie any interest in Jehoram. 15. bring me a minstrel —Tlie effect of music in soothing the mind is much regarded in the East; and it appears that the ancient prophets, before entering on their work, commonly resorted to it, as a preparative, by praise and prayer, to their receiving the prophetic afflatus, the hand of the liOi-d—A phrase significantly implying that the gift of prophecy was not a natural or inlierent <:ift, but conferred by the power and grace of God. 16. Make this valley fall of ditches—Capable of holding water. 17. Ye shall not see wind—It is common in the East to spealt of seeing wind, from tlie clouds of straw, dust, or sand, that are often whirled into the air, after a long drouglit. !40. when the meat offering was offered—i. e., at tlie time of the morning sacrifice, accompanied, doubtless, with solemn prayers; and these led, it may be, by Elisha on this occafor children than women in any other part of the world (Genesis 18. 10-15).
18-37. RAiSfcS HER Dead Son. 19. My head, my head ! —The cries of the boy, the part affected, and the season of the year, make it probable that he had been overtaken, by a stroke of the sun. Pain, stupor and inflamm Sitory fever are the symptoms of the disease, which Is often fatal, aa. she called unto her husband—Her heroic concealment of the death from her hushaiul is not the sion, as on a similar one by Elijah (1 Kings IS. 3U). behold, there came water by the way of Edom—Far from the Israelitish camp, in the eastern mountains of Edom, a great fall of rain—a kind of cloud-burst took place, by which the wady was at once filled, without tlieir either seeing llie wind or tlie rains. The Divine interposition was sliown by introducing the laws of nature to the determined end in the predetermined waj-. [Keil.] It brought not only aid to the Israelitish army in their disleast interesting feature of the story, a*. Drive, and go for»vnr«l—It Is nsual for women to ride on asses, accompanied b.v a servant, who walks behind and drives the beast with his stick, goading the animal at the speed required by his mistres-s. The Shunammite had to ride K journey of five or six honrs to the top of Carmel. 36. And slie answered. It Is well—Her answer was purposely brief and vague to Gehazi, for she reserved a full disclosure of her loss lor the ear of the prophet himself. She had met Gehazi at the foot of the hill, and she stopped notin herascent till she had disburdened her heavy-laden tress, by a plentiful supply of water, but destruction on the Moabites, who, perceiving the water, under the refulgent rays of the morning sun, red lilte blood, concluded the confederate kings liad quarrelled and deluged the spirit at Elisha's feet. The violent paroxysm of grief into which she fell on approaching him, appeared to Gehazi an act of dlsrespe<'t to his master; he was preparing to remove her when the prophet's observant eye perceived that she was overwtielmed with some unknown cause of distres,s. How great Is a mother's love! how wondrous are the works of rrovWh'nce ! The Sliur.animlte had not sought a son from the propliet—her child was. In every resi)ect, the free gift of (Jod. AVas she tlu'ii allowed to rejoice in the possession for a little, onl.v to be picn-ed with sorrow by seeing the corpse of the clierished boyT field with their mutual slaughter; so tliat, rusliing to tlieir camp in full expectation of great spoil, they were met by the Israelites, who, prepared for battle, fought, and pursued them. Their country was laid waste in the way, which has always been considered the greatest desolation In tIieEast(r'.2t). 'Z5, Klr-harcseth—(Now Kerak) —Castle of Moab—then, probably, the only fortress in the kand. ^7. took his eldest sou that should 'lave rel{;ned in his stead, and offered him for a burnt offering, Jfn;— Uy tills deed of horror, to which tlie allied army drove The Icing of Moab, a Divine Judgment came upon Israel that Is, the besiegers feared the anger of God, which they
Perish, doubt and unlx Mlef! This event happened that "the works of God should bo made ilianllest" lu his prophet, "and lor the glory of God." a9. take my sfaflT, and lay ... on the fn<-e of the child—The staff WttS probalily an oIli(;lnl rod of a certain form and size. Ne«iroinancers used to sen<l their stiitf with orders to the liad incurred by giving occasion to the luiman sacrifice forbidden in the law (Leviticus 18.21; 20. 3), and hastily (alsed the siege.
CHAPTER IV. iiicsseiigers to let It come in contact with nothing by the way lhal might dissipate or destroy the virtue Imparteti
Ver. 1-7. Elihha Auoments the Winow's Oit.. 1. there cried a eertulu woiuuu of the wives of tlie sons
KaavMn't Leprusy. 2 KINGS V. He is Sent to Jordan, and Healed, 8; ch. 13.21; 24. 2). By this young Hebrew slave of his wife, Naaman'S attention was directed to the prophet of Israel, as the person who would remove his leprosy. Naaman, on communicating the matter to his royal master, was immediately furnished with a letter to the king of Israel, and set out for Samaria, carrying with him, as an indispensable preliminary in the East, very' costly presents. 5. ten talents of silver—£3121 ; 6000 shekels of gold; a large sum, of uncertain value, ten changes of raiment—Splendid dresses, for festive occasions—the honour being thought to consist not only in the beauty and fineness of the material, but on having a variety to put on after another, in the same night* 7. when the king of Israel had read the letter, he rent his clothes—Accoi ding to an ancient practice among the Eastern people, the main oljjeet only was stated in the letter tliat was carried by the party concerned, whilst other circumstances were left tm be explained at the interview. This explains Jehoram's burst of emotion—not horror at supposed blasphemy, but alarm and suspicion that this was merely made an occasion for a quarrel. Such a prince as he was would not readily think of Elisha, or, perhaps, have heard of his miraculous deeds.
It. Some have thought that, Elisha himself entertained
Bl milar ideas, and was under an Impression tliat the actual application of his stalf would serve as well as the touch ol his hand. But tliis is an imputation dishonourable to the character of the prophet. He wislied to teach the Bbunammite, who obviously placed too great dependence npon him, a memorable lesson to looli to God. By sending his servant forward to lay his staff on tlie cliild, he raised her expectations, but, at the same time, taught her that his own help was unavailing—" there was neither voice nor hearing." The command, " to salute no man by the way," showed the urgency of the mission, not simply as requiring the avoidance of the tedious and unnecessary greetings so common in the East (Lulie 10. 1); but the exercise of faith and prayer. The act of Gehazi was allowed to fail, in order to free the Shunammite, and tlie people of Israel at large, of the superstitious notion of supposing a miraculous virtue resided in any pet-son, or in any rod, and that it was only through earnest prayer and faith in the power of God and for His glory, that this and every miracle was to be performed. 3*. lay upon tlie child, Ac—(see on 1 Kings 17. 21 ; Acts 20. 10). Although this contact with a dead body would communicate ceremonial uncleanness, yet, in performing the great moral duties of piety and benevolence, positive laws were sometimes dispensed with, particularly by the prophets. 35. the child neezed seven times, and the child opened his eyes These were the first acts of restored respiration, and they are described as successive steps. Miracles were for tlie most part performed instantaneously; but sometimes, 8-15. Elisha Sends Him t6 Jordan, and He is Healed. 6. Wheik Elisha the man of God liad leard that the king of Israel had rent his clothes, that he sent to the king, saying, . . . let him come to me—This was the grand and ultimate object to which, in the providence of God, the journey of Na.T,man was subservient. On tlie Syrian general, with his imposing retinue, arriving at the propliet's house, Elisha sent him a message to "go and wasli in Jordan seven times." This apparently rude reception to a foreigner of so liigli dignity, incensed Naaman to such a degree that he resolved to depart, scornfully boasting that "the rivers of Damascus were better tlian all the waters of Israel." 11. strike his hand over the place—i.e., wave it over the diseased parts Of his body. It was anciently, and still continues to be, a very prevalent superstition in the East, tliat tlie hand of a king, or person of great reputed sanctity, touching, or waved over a sore, will heal it. 13. Abana and Pharpar —The Barrady and one of its five tributaries—uncertain which. The waters of Damascus are still as highly extolled by tlieir inhabitants for their purity and coldness. 14. Then went he down, and dipped himself seven times in Jordan—Persuaded by his calmer and more reflecting attendants to try a method so simple and easy, he followed their instructions, and was curei. The cure was performed on the basis of God's covenant with Israel, by which the land, and all pertaining to it, was blessed. Seven was the symbol of the covenant. [Keil.] also, they were advanced progressively towards completion (1 Kings 18. 44, 45 ; Mark 8. 24. 25).
38-11. Heals Deadly Pottage. 38. there was a dearth in the land—(see on ch. 8. 1). the sons of the prophets were sitting before him—When receiving 'instruction, the scholars sat under their masters. Tliis refers to tlieir being domiciled under the same roof (cf. ch.
6. 1). set on the great pot—As it is most likely tliat the Jewish would resemble the Egyptian " great pot," it is seen by tlie monumental paintings to have been a. large goblet, witli two long legs, which stood over the fire on the floor. The seetlied pottage consisted of meat cut into BDoall pieces, mixed with rice or meal and vegetables. 39. went into the field to gather herbs—Wild herbs are very extensively used by the people in the East, even hy those who possess kitchen-gardens. The fields are daily searched for mallow, asparagus and other wild plants, •wild vine—lit., " the vine of the field," supposed to be the cotocynlh, a cucumber, which, in its leaves, tendrils and fruit, bears a strong resemblance to the wild vine. Tlie "gourds," or fruit, are of the colour and size of an orange, bitter to the tat-te, causing colic, and exciting the nerves; largely eaten, they would occasion such a derangement of the stomach and bowels as to be followed by death. The meal which Elisha poured into the pot was a symbolic sign that the noxious quality of the herbs was removed, lap full—The hyke, or large cloak, or plaid, is thrown loosely over the left shoulder, and fastened under the right arm, so as to form a lap or apron.
15-19. Elisha Refuses Naaman'S Gifts. 15. he returned to the man of God—After the miracnlous cure, Naaman returned to Elisha, to whom he aclinowledged his full belief in the sole supremacy of the God of Israel, and offered him a liberal reward. But to show that he was not actuate<i by the mercenary motives of the heathen priests and prophets, Elisha, though he accepted presents on other occasions (ch. 4. 42), respectfully but firnily declined them on this, being desirous that the Syrians should see the piety of God's servants, and tlieir superiority to all worldly and selfish motives in promoting the honour of God and the interests of true religion. 17. two mnles' burden of earth—With which to make an altar (Exodus 20. 24) to the God of Israel. What was his motive or his purpose in this proposal, whether he thought that God could be acceptably worshipped only on his own soil, or he wished, when far away from the Jordan, to have Mie earth of Palestine tp rub himself with, which the Orientals use as a substitute for water; and .whether, by making such a request of Elisha, he thought the prophet's grant of it would impart some virtue ; or whether, like the modern Jews and Mohammedans, he resolved to have a portion of th\s hoi}/ eartfi for his nightly pillow, it Is not easy to say. It Is not strange to find such notions in so newly a converted heathen. 18. goeth into the house of Rimmon—A Syrian deity; probably the sun, or the planetary system, of whloh a 42-44. Satisfies a Hundred Men with Twenty Loaves. 43. they shall eat, and sliall leave thereof— This was not a miracle of Elisha, but only a prediction of one l)y the word of the Lord, and thus it differed widely from those of Christ (Matthew 15. 37 ; Mark 8. 8; Luke 9. 17; John 6. 12).
CHAPTER V.
Ver. 1-7. Naaman'S Lepuosy. 1. Naaman, captain of the host of the king of Syria, was a great man with his master—Highly esteemed for Ills military character and success, and hononrable—Hather, "very rich." but he was a leper—This leprosy, which, in Israel, would have excluded him from society, did not affect liis free Intercourse In the court of Hyrla. 2. a ll Ule maid—Who had been captured In one of tlie many predatory Incursions which were then made by the .Syrians ou the uor Uiern border of Israel (see on 1 Samuel 30.
Misha Causes Iron to Smm. 2 KINGS VI. Ben-hadad Beiiogtt Samaria. pomegranate {Heb., Rimmon) was the symbol. leaneth on my liand i. e., ineauing the service which Naaman rendered as tlie attendant of his sovereign. Elislia's prophetic commission not extending to any but the conversion of Israel from idolatry, he makes no remark, either approving or disapproving, on the declared course of Naaman, but simply gives {v. 19) the parting benediction.
Divine presence and protection -where all is vacancy or darkness to the ordinary eye. The horses and chariots were symbols of the Divine power (see on ch. 2. 12) ; and their fiery nature denoted their supernatural origin; for fire, the most ethereal of earthly elements, is the n ost appropriate symbol of the Godhead. [Keil.]
18-23. His Army Smitten with Blindness. 18. Smlt« this people, I pray thee, with blindness—Not a total and material blindness, for then they could not have followed him—but a mental hallucination (see on Genesis 19.
20-27. Gehazi, by a Lie, Obtains a Present, but is Smitten with Leprosy. 30. I will run after him, and take somewhat of him—The respectful courtesy to Elisha, shown In the person of his servant; and the open-handed liberality of his gifts, attest the fulness of Naaman's gratitude; while the lie—the artful management in dismissing the bearers of the treasure, and the deceitful appearance before his master, as if he hart not left the house, give a most unfavourable impression of Gehazi's character. 33. tn two bags—People in the East, when travelling, ^ave their money, in certain Bums, put up in bans. 37. leper as white as snow—(See on Leviticus 13. 3.) This heavy infliction was not too severe for the crime of Gehazi. For it was not the covetousness alone that was punished ; but, at the same time, the ill use made of the prophet's name to gain an object prompted by a mean 'covetousness, and the attempt to conceal it by lying. [Keil.]
11), that they did not perceive or recognize him to be the object of their search. 19. this is not the waj-, neither Is this the city—This statement is so far true that, as he had now left the place of his residence, they would not have got him by that road. But the ambiguity of his language was purposely framed to deceive them ; and yet the deception must be viewed In the light of a stratagem, wliich has always been deemed lawful in war. he led them Into Samaria—"When they were arrived in the midst of the capital, their eyes, at Elisha's request, were opene<l, and they then became aware of their defenceless condition, for Jehoram had received private premonition of their arrival. The king, so far from being allowed to slay the enemies who were thus unconsciously put in his power, was recommended to entertain them with liberal hospitality, and then dismiss them to their own country. This was a humane advice; it was contrary to the usage of war to put war captives to death In cold blood, even when taken by the point <>f the sword, much more those wliom the miraculous power and providence of God had unexpectedly placed at liis disposal. In such circumstances, kind and hospitable treatment was every way more becoming in Itself, and would be productive of the "best eflects. It would redound to the credit of the true religion, which Inspired such an excellent spirit Into CHAPTER VI.
Ver. 1-7. Elisha Causes Iron to Swim. 1. the place where we dwell with thee Marg., "sit before thee." The one points to a common residence—the other to a common place of meeting. The tenor of the narrative shows the humble condition of Elisha's pupils. The place was either Beth-el or Jericho—probably the latter. The ministry and miracles of Elisha brought great accessions to his schools. 3. Let us go, we pray thee, onto Jordan—Whose wooded banks would furnish plenty of timber. 5. it was borrowed lit., begged. The scholar's distress arose from the consideration that it had been presented to him; and that, owing to his poverty, he could not procure another. 6. cut down a stick, and cast it in thither—Although this means was used, it had no natural adaptation to make the iron swim. Resides, the Jordan is at Jericho so deep and rapid, that there was 1000 chances to 1 against the stick falling into the hole of the axe-head. All attempts to account for the recovery of the lost implement on such a theorj' must be rejected. "The Iron did swim"—only by the miraculous exertion of Elisha's power. its professors; and it would not only prevent the future opposition of the Syrians, but make them stand in awe of a people who, they had seen, were so remarkably protected by a prophet of the Lord. The latter clause of v, '£i shows that these salutary effects were fully realized. A moral conquest had been gained over the Sj rians.
2l-;ii. Ben-hadad Besieges Samaria. Ben-hadad besieged Samaria—This was the predicted accomplishment of the result of Ahab's foolish and misplaced kindness. (1 Kings 20.42.) 35. an ass's head was sold for fourscore pieces of silver—Though the ass was deemed unclean food, necessity might warrant their violiition of a positive law when mothers, iu their extremity, were found violating the law of nature. The head was the worst part of the animal. Elglity pieces of silver, equal to £5 bs. the fourth part of a cab—A cub was the smallest dry measure. The proportion here stated was nearly half a pint for 12s. 6d. "Dove's dung" is tliought by Bociiart to be a kind of pulse or pea, common iu Judea, and still kept In the store-houses of Cairo and Damascus, and other places, for the ftse of it by pilgrim caravans; by Linn.(BUS, and other botanists, it is said to be the root or white bulb of the plant Oi~nithogalmn u»»- bc Untum, Star of Bethlehem. The sacred historian does not sny that the articles here named were regularly sold at the rates described, but only that instances were known of such high prices being given. 30. as the king was passing—To look nt the defences, or to give some necessary orders for manning the walls. 39. we boiled my sou, and did eat him—(See on Deuteronomy '^'S. St.) 30. had sackcloth within upon his Heslk—Tlie horrid
8-17. Discloses the Kino of Syria's Counsel. 8. the king of Syria warred against Israel—This seems to have been a sort of guerrilla warfare, carried on by predatory inroads on ditterent parts of the country. Elisha apprised King Johoram of the secret purpose of the ent mj'; so, by a(loi)ting precautionary measures, he was always enabled to anticipate and defeat theirattacks. The frequency of his disappointments having led tlie Syrian king to suspect soing of his servants of carrying on a treacherous correspondence with the enemy, he was informed about Elisha, whose appreliciision he forthwith determined to efl;'ect. This resolution was, of course, groundedV)n the belief that however great the knowledge of Elisha miglit be, if seized and kept a prisoner, he could no longer give information to the king of Israel. 13. IJotlian—Or Dotliaim, a little north of Samaria (see on Genesis .17. 17). 1-5. his servant said unto him, Alas, my master! how shall we do ?—On the Syrian detachment surrounding tlie place by night, for the apprehension of tlie prophet, his servant was paralyzed with fear. This was a new servant, who had only been with him since CJehazi's dismissal, and, consequently, had little or no experience of his master's powers. His faith was easily slialcen by so unexpected an alarm. 17. Sllsha prayed, and said, O Toitl, I pray thee, optn his eyes that lie may sec—The Invisible guard of angels that <'ncompass and defend us (Psalm 3(. 7). The oiicnlng of the eyes, which Elisha prayed for, were those of the Spirit, not of the body—the eye of faith sees the reality of the nx'ltal of this domestic tragedy led the king soon after to rend his garment, in consequence of whieli it was discovered that he wore a penltental shirt of hair-cloth, rt
Is more than doubtful, however, if he was truly humblod on account of his own and the nation's sins, otherwise Ue would not have vowed vengeance on the propliet's Hie. The true explanation seems to be, that Elisha having counselled him not to surrender, with the promise, on condition of deep humiliation, of being delivered, and he having assumed the signs of contrition without i-^celvlng the expected relief, regarded Kllsha who had prove<^ talse and faithless as tlie cause of all the prutraetexl dlstr«wi.
Elitha Prophesies Plenty in Samaria. 2 KINGS VII, VIII. Hazael Kills Ben-hadad, and Succeeds Mm
33. Bat Ellsha gat in Ma bonse, and tlie elders gat with him—The latter clause of v. 33, which contains the king's Impatient exclamation, enables us to account for the impetuous order he Issued for the beheading of Elisha. Though Jehoram was a wicked king, and most of his courtiers would resemble their master, many had been won over, through the prophet's influence, to the true respoken." The repetition of Elisha's direction to the Shnnammite is merely given as an introduction to the following narrative; and it probably took place before the events recorded in chaps. 5. and 6. the Lord hatit called for a famine—All such calamities are chastisements inflicted by the hand of God ; and this famine was to be of double duration to that one which happened in the time of Elijah (James 5.17)—a just Increase of severity, sinoe the Israelites still continued obdurate and Incorrigible, under the ministry and miracles of Elisha (Leviticus 26. ligion. A meeting, probably a prayer-meeting, of those was held in tlie house where he lodged, for he had none of his own (1 Kings 19.20,21); and them he not only apprised of the king's design against himself, but disclosed
21, 21, 28). ^. she sojourned in the land of tlie Philistines seven years—Their territory was recommended to her, from its contiguity to her usual residence; and now, that this state had been so greatly reduced, there was less risk than formerly from the seductions of idolatry; and many of the Jews and Israelites were residing there. Besides, an emigration thither was less oflfensive to the king of Israel than going to sojourn in Judali. 3. slie went forth to cry unto the king for her house and for her land—In consequence of her long-continued absence from the country, her possessions were occupied by her kindred, or had been confiscated to the crown. No statute in the law of Moses ordained t!i:it alienation. But tlie innovation seems to have been adopled in Israel. 4. the king talked with Gehazi—Ceremonial pollution being conveyed by contact alone, there was nothing to prevent a conference being held with this leper at a distance; and although he was excluded from the town of Samaria, this reported conversation may have taken place at the gate or in one of the royal gardens. The providence of God so ordained that King Jehoram had been led to inquire, with great interest, into the miraculous deeds of Elislia, and that the prophet's servant was in the act of relating the marvellous incident of the restoration of the Sluinammite's son, when she made her appearance to prefer her request. The king was pleased to grant it; and a state officer was charged to aflbrd her every facility in the recovery of her family possession out of the hands of the occupier. to them the proof of a premeditated deliverance.
CHAPTER VII.
Ver. 1-16. Elisha Prophesies Incredible Plenty in Samaria. 1. Hear ye tlie word of the Ijord—This prediction, though uttered first to the assembled elders, was Intimated to the king's messengers, who reported it to Jehoram (v. 18). To-morrow, ahout tliig time, shall a measure of flne flonr be sold for a shekel, &c.—This may be estimated at a peck of fine flour for 2s. 6d, and two pecks of barley at the same price, at tlie gate of Samaria—Vegetables, cattle, all sorte of country produce, are still sold every morning at the gates of ',owns in the East. a. a lord on whose band the king 1< med—Wlien an Eastern king walks, or stands abroad in the open air, he always supports himself on the arm of the highest courtier present, il the Lord would make windows in heaven—The scoffing infidelity of this remark, which was a sneer against not the prophet only, but the God he served, was justly and signally punished (see v. 20). 3. there were four leprous men—The account of the sudden raising of the siege, and the unexpected supply givep to the famishing inhabitants of Samaria, is introduced by a narrative of the visit and discovery, by these poor creatures, of the extraordinary flight of the Syrians, leprous men at the entering of the gate—Living, perhaps, in some lazar-liouse there. (Leviticus 13. 4-6; Numbers 5. 3.) 6. they rose up in the twilight—i. e., the evening twilight (v. 12). the uttermost part of the camp of Syria
7-15. Hazael Kills His Master, and Succeeds Him. 7. Elisha came to Damascus—Being directed tliither by the Spirit of God, in pursuance of the mission formerly given to his master in Horeb (1 Kings 19.15), to anoint Hazael king of Syria. On the arrival of the prophet being known, Ben-hadad, who was sick, sent to inquire the issue of his disease, and, according to the practice of the heathens in consulting their soothsayers, ordered a liberal present in remuneration of the service. 9. forty camels' burden—The present, consisting of the rarest and most valuable produce of the land, would be liberal and magnificent. But it must not be supposed it was actually so large as to I'equire forty camels to carry it. The Orientals are fond of display, and would, ostentatiously, lay upon forty beasts what might very easily have been borne by four, thy son Ben-hadad—So called from the established usage of designating the prophet father. This was the same Syrian monarch who had formerly persecuted him (see on ch. 6. 13, 14). 10. Go, say, Thou mayest certainly recover— There was no contradiction in this message. This part was properly the answer to Ben-hadad's inquiry. The second part was intended for Hazael, who, like an artful and almbitious courtier, reported only as much of the prophet's statement as suited his own views i. e., the extremity nearest the city. 6, 7. the Lord liad made the host of the Syrians to hear tlie noise of chariots—This illusion of the sense of hearing, wliereby the besiegers imagined the tramp of two armies from opposite quarters, was a great miracle whicli God wrought directly for the deliverance of his people. 8-11. tliese lepers . . . did eat and drink—After they had appeased their hunger, and secreted as many valuables as they could carry, their consciences smote them for concealing the discovery, and tliey hastened to publish it in the city. 10. hones tied, asses tied, and the tents as they were The uniform arrangement of encampments in the East is, to place the tents In the centre, while the cattle are picketed all around, as an outer wall of defence ; and hence the lepers describe the cattle as the first objects they saw. 1S4-15. tlie king . . . said unto his servants, I will now how you what the Syrians have done—Similar stratagems have been so often resorted to in the ancient and modern wars of the East, that there is no wonder Jehoram's suspicions were awakened. But the scouts, whom he (Jespatched, soon found unmistakable signs of the panic that had struck the enemy, and led to a most precipitate flight.
(cf. V. 14). 11. he settled his countenance steadfastly upon him, until he wag ashamed i. e., Hazael. The steadfast, penetrating look of the prophet seemed to have convinced lil&Zael that his secret designs were known, and the deep emotions of Elisha were Justified by the horril)le atrocities which, too common in ancient warfare, that successful usurper committed in Israel (ch. 10. 32; 13.
17-20. The Unbelieving Lord Trodden to Death. 17. the king appointed the lord on whose hand he leaned, &c. — The news spread like lightning through the city, and was followed, as was natural, by a popular rush to the Syrian camp. To keep order at the gate, the king ordered his minister to keep guard ; but the impetuosity of the famishing people could not be resisted. The lord was trodden to death, and Elisha's prophecy in all respects accomplished.
3, 4, 22). 15. took a tliick cloth, <fcc.—A coverlet. In the East, this article of bed furniture Is generally a thick quilt of wool or cotton, so that, with its great weight, when steeped in water, it would be a fit instrument for accomplishing the murderous purpose, without leaving any marks of violence. But it has been supposed by many doubtful that Hazael purposely murdered the king. It is common for Eastern people to sleep with their facet
CHAPTER VIII. Ver. 1-fl. The Shunammite's Land Restored. 1. Then spake Elisha unto the woman— Rather "had Jehu is Anointed King. 2 KINGS IX, X. Joram Slain, and Jezebd Eaten by Dogs. covered with a mosquito net: anid, lu some cases of fever, they damp the bed-clothes. Hazael, aware of those chilling remedies being usually resorted to, might have, with an honest intention, spread a refreshing cover over him. The rapid occurrence of the king's death and immediate burial were favourable to his instant elevation to the throne..
—Rather, was keeping, guarding, or besieging it, with the greater part of the military force of Israel, which, owing to his wounds haying compelled the king's retirement from the scene of action, were left in command of Jehu. 16. So Jehu rode in a cliariot, and went to Jezreel— Full of ambitious designs, he immediately proceeded to cross the Jordan, to execute his commission on the house of Ahab. 17. there stood a watchman on the tower of Jezrecl-The Hebrew palaces, besides being situated on hills, had usually towers attached to them, not only for the pleasure of a fine prospect, but as posts of useful observation. The ancient watch-tower of Jezreel must have commanded a view of the whole region eastward, nearly down to the Jordan. Beth-shan stands on a rising ground about six or seven miles distant below it, in a narrow part of the plain ; and when Jehu and his retinue reached that point between Gilboa and Beth-shan, they would be fully descried by the watchman on the tower, a report being made to Joram in his palace below. A messenger on horseback is quickly despatched down into the plain to me€fc the ambiguous host, and question the object of their approach. "Is it peace?" We may safely assume that this messenger would meet Jehu at the distance of three miles or more. On the report made of his being detained, and turned into the rear of the still advancing troops, a second messenger is in like mahner despatched, who would naturally meet Jehu at the distance of a mile or a mile and a half down on the plain. He also being turned into the rear, the watchman now distinctly perceived " the driving to be like the driving of Jehu, the son of Nimshi ; for he driveth furiously." The alarmed monarch, now awakened to a sense of his impending danger, quickly summons his forces to meet the crisis, and, accompanied by Ahaziah, king of Judah, the two sovereigns ascend their chariots to make a feeble resistance to the impetuous onset of Jehu, who quickly from the plain ascends the steep northern sides of the site on which Jezreel stood, and the conflicting parties meet in "the portion of Naboth the Jezreelite," where Joram is quickly despatched by an arrow from the strong arm of Jehu. We were impressed with the obvious accuracy of the sacred historian
16-23. Jehoram's Wicked Reign. 16. Jehorain the son of Jeliosbaphat . . . began to reign— (see on ch:
3. 1). His father resigned the throne to him two years before his death. 18. daughter of Ahab—Athaliah, through . Whose influence Jehoram introduced the worship of Baal and many other evils into the kingdom of Judah (see 2 Chronicles 21. 2-20). This apostasy would have led to the total extinction of Kie royal family in that kingdom, had it not been for the Divine promise to David (2 Samuel 7). A national chastisement, however, was inflicted on Judah by the revolt of Edom, which, being hitherto governed by a tributary ruler (ch. 3. 9 ; 1 Kings 22. 47), erected the standard of Independence (see on 2 Chronicles 21.9).
2i, Ahaziah ScrccEEDS Him. m. Ahaziah his son reigned lu Ills stead—(see on 2 Chronicles 22. 1-6).
CHAPTEE IX.
Ver. 1-23. Jehu is Anointed. 1. Ramoth-gilead— city of great importance to the Hebrew people, east of Jordan, as a fortress of defence against the Syrians. Jehoram had regained it (ch. 8. 29). But the Israelitish army was still encamped there, under the command of Jehu. Bllgha called one of the children of the prophets This errand referred to the last commission given to Elijah in Horeb (1 Kings 19. 16). box of oil—(see 1 Samuel
10. 1). !J. carry him to an Inner chamber—Both to ensure the safety of the messenger, and to prevent all obstruction in the execution of the business. 3. I have anointed thee king over Israel—This was only a part of the message; the full announcement of which is given (v. 7-10). flee and tarry not For fear of being surprised and overtaken by the spies or servants of the court. 4. So the young man . . . \vent to Ramoth-gilcad—His ready undertaking of this delicate and hazardous mission was an eminentproof of his piety and obedience. The act of anointing being done through a commissioned prophet, was a Divine intimation of his investiture with the sovereign power. But it was sometimes done long prior to the actual possession of the throne (1 Samuel 16. 13), and, in like manner, the commission had, in this Instance, been given also a long time before to Elijah, who, for good reasons, left it in charge to Elisha, and he waited God's time and command for executing it. [Poolb.] 10. in the portion of Jezreel i. e., that had formerly been the vineyard of Naboth. 11. Is all well J Ac—Jeh\j's attendants knew that the stranger belonged to the order of the prophets by his garb, gestures, and form of address; and soldiers like them very readily concluded such persons to be crackbrained, not only from the sordid negligence of their personal appearance, and their open contempt of the world, but from the religious pursuits in which their whole lives were spent, and the grotesque actions which they frequently performed (cf. Jeremiah 29. 26). 13. they Ikastefl, 'and toolK every man his garment— The upper cloak the loQUlitiea and distances being such as seem naturally to bo required by the incidents related, aff'ording just time for the transactions to have occurred in the order in which they are recorded. [Howe.] 35. cast him in the portion of tlte fleld of IVabotli the Jezreelite, &c.—According to the doom pronounced by Divine authority on Aliab (1 Kings 21. 19), but which on liis repentance was deferred to be executed on his son. 36. the blood of Nabotli, and the blood of sons, saltlt tlieL,ord—Altliough their death is not expressly mentioned, it is plainly Implied in the confiscation of his property (see on 1 Kings
27-,S5. Ahaziah is Slain. 37. Ahaziah—was grandnephew to King Joram, and great-grandson to King Ahab. Ibleain—near Megiddo, in the tribe of Issachar(Joshuiv>17.
11 ; Judges 1. 27), and Gur was an adjoining hill. 30. Jezebel painted lier face—ii/., her ey<'s, according to a custom universal in the East amongst women, of staining the eyelids with a black powder, made of pulverized antimony, or lead-ore, mixed with oil, and applied with a small brush on the border, so that by this dark ligament on the edge, the largeness as well as the lustre of the eye Itself was thought to bo inireased. Her object was, by her royal attire, not to captivate, but to overawe Jehu. 35. foititd no more of her tlian tlie skull, and the palms of licr hands, &c.—The dog has a rooted aversion to prey on the human hands and feet. which they spread on the ground, as a token of their homage to their distinguished commander (Matthew 21.
7). trtp of the stairs—From the room where the prophet had privately anointed Jehu. That general returned to Join his brother ofllcers in the public apartment, who, Immediately on learning his destined elevation, conducted him to tlje top of the stairs leading to the roof, and which was the most conspicuous place of an Oriental structure that could bo chosen, being at the very top of the gate-building, and fully In view of the people and military in the open ground In front of the building. [KlTTO.] The popularity of Jehu with the army thus favoured the designs of Providence In procuring his Immediate and enthusiastic proclamation as king, and the top of tne stairs was taken as a most convenient substitute
36,37. Jezekkl Eatkn nv DoGS. 36. he said. This ! the wor<l of the Lord—(see on 1 Kings 21. 23). Jehu's statement, however, was not a literal but a paraphrased quotation of Elijah's prophecy.
CHAPTER X.
Ver. 1-17. Jehu Causes Seventy ok Ahab's Chii.drmi TO UK Beiibadeu. 1. Ahab Ixtul seventy sons in Samaria —As it a])peivrs (v. 13) that grandsons are Included, It It for a throne. 14, 15. Joram had kept Ramoth-gilcad 236
Seventy of Ahab's Children Beheaded. 2 KINGS XI. Jehoash is Made King. harmony with the Mosaic law, and worthy of a constitutional king of Israel. It was done, however, not from reprobable tr.at this number comprehended the whole pos-
terlty of A)iab. Their being all assembled in that capital might arise from their being left there on tlie king's deligious, but purely political motives, because he believed that the existence and interests of tlie Baalites were Inseparably bound up witli the dynasty of Ahab, and because he hoped that by their extermination he would secure the attachment of the far larger and more influential party who worshipped God in Israel. Jehonadab's concurrence must have been given In the belief of his being actuated solely by the highest principles of piety and parture for Ramoth-gilead, or from their taking refuge in ome of the strongholds of that city on the news of Jehu's conspiracy. It may be inferred from the tenor of Jehu's letters that their first intention was to select the fittest of the royal family and set him up as king, or perhaps this Challenge of Jehu was designed as a stroke of policy on his part to elicit their views, and try whether they were zeal. !iS< Bring forth vestments for all the worshippers of Baal—Tlie priests of Baal were clad, probably, in robes of white byssus, while they were engaged in the functions of their oflice, and these were kept under the care of an oflicer, in a particular wardrobe of Baal's tem-
Inclined to be pacific or hostile. The bold character of the mm, and th,e rapid success of his conspiracy, terrified the civic authorities of Samaria and Jezreel into submission.
5. he that was over the house—The governor or chamberlain of the palace, the brlngers-up of the chilc Uien —Anciently, and still also in many Eastern countries, the ple. This treacherous massacre, and tli means taken to accomplish it, are paralleled by the slaugliter of tlie Janissaries and other terrible tragedies in the modern history of the East. S9. Howbeit from the sins of Jeroboam . . . Jehu departed not from after them—Jehu had no intention of carrying his zeal for tlie Lord beyond a certain point, and as he considered it impolitic to encourage his subjects to travel to Jerusalem, he re-established the symbolic worship of the calves. principal grandees were charged with the support and education of the royal princes. Tliis involved a heavy expense which they were forced to bear, but for which they endeavoured to find some compensation in the advantages of tlielr connection with tlie court. 6. take ye the heads of the men, yonr master's sons—The barbarous practice of a successful usurper slaughtering all who may have claims to the throne, has been frequently exemplified in the ancient and modern histories of the East. 8. lay ye them in two heaps at tlie entering in of tlie gate, Ac—The exhibition of the heads of enemies is always considered a glorious tropliy. Sometimes a pile of heads is erected at the gate of the palace ; and a head of peculiarly striking appearance selected to grace the summit of tlie pyramid. 9. said to all the people, Ye be righteous, <tc.—A great concourse was assembled to gaze OB this novel and ghastly spectacle. The speech which Jehu addressed to the spectators was artfully framed to Impress their minds with the idea that so wholesale a massacre, done without his order or connivance, was the secret result of the Divine judgments denounced on the CHAPTER XI.
Ver. 1-3. Jehoash Saved from Athaliah's Massacre. 1. AthtQiah-(see on 2 Chronicles 22. 2). She had possessed great influence over her son, who, by her counsels, had ruled in the spirit of the house of Aliab. destroyed all the seed-royal—all connected with the royal family who might have urged a claim to the throne, and who had escaped the murderous hands of Jehu (2 Chronicles 21. 2-4; 22. 1 ; ch. 10. 13, 14). This massacre slie was incited to perpetrate—partly from a determination not to let David's family outlive hers—partly as a measure of self-defence to secure herself against the violence of Jehu, who was bent on destroj'Ing the wliole of Ahab's posterity to which she belonged (ch. 8. 18-26); but chiefly from personal ambition to rule, and a desire to establish the worship of Baal. Such was the sad fruit of the unequal alliance between the son of tlie pious Jehoshaphat and a daugliter of the idolatrous and wicked house of Ahab. /3. Jehosheba—or Jehoshabeath (2 Chronicles 22. 11). daughter of King Joram—not by Athaliah , but by a secondary wife, stole him from among the king's sons wlilch were slain—either from among the corpses, he being considered dead, or out of tlie palace nursery, hid him in the bed-chamber-For the use of the priests, which was in some part of the temple (u. 3), and of which Jehoiada and his wife had the sole charge. What is called, however, the bed-chamber in the East is not the kind of apartment that we understand by the name, but a small closet, into which are flung during the day the mattresses and other bedding materials spread on the floors or divans of the sitting-rooms by day. Such a lumber-room was well suited to be a convenient place for the recovery of his wounds, and a hiding-place for the royal infant and his nurse. house of Ahab; and the effect of it was to prepare the public mind for hearing, without horror, of a similar revolting tragedy which was soon after perpetrated, viz., the extinction of all the influential friends and supporters of the dynasty of Ahab, Including thoseof theroyal h<)use of Judah. 13. We are the "brethren of Ahaslah i.e., not full, but step-brothers, sons of Jehoram by various concubines. Ignorant of the revolution that had taken place, they were travelling to Samaria on a visit to their royal relatives of Israel, when they were seized and put to death, from the apprehension that they might probably Btlmnlate and strengthen the party that still remained folthful in their allegiance to Ahab's dynasty, children of the qnecn—t. e., of the queen-mother, or regent, Jezebel. 15-18, Jehonadab the son of Recliab—(see 1 Chronicles 2. 55). A person who, from his piety and sindple primitive manner of life (Jeremiah 35.), was highly esteemed, and possessed great influence in the country. Jeha saw In a moment the advantage that his cause would gftrti from the friendship and countenance of this venerable man In the eyes of the people, and accordingly paid him the distinguished attention of inviting him to a seat In his chariot, give me thine hand—Not simply to aid him In getting up, but for a far more significant and important purpose—the giving, or rather Joining hands, being the recognized mode of striking a league or covenant, as well as of testifying fealty to a new sovereign; accordingly, It Is said, " he (.^brfonadab) gave him (Jehu) his hand."
4-12. He is Made King. 4. In the seventh year—viz., of the reign of Athaliah, and the rescue of Jehoash. Jehoiada sent and fetched the rulers, &c.—He could scarcely have obtained such a general convocation except at the time, or on pretext, of a public and solemn festival. Having revealed to them the secret of the young king's preservation, and entered into a covenant with tliem for the o\»>rthrow of tlie tyrant, he then arranged with them the plei. and time of carrying their plot Into execution (see ou 2 Chronicles 22.10-12; 23). The conduct of Jehoiaa», wno acted the leading and clilef part in tills conspiracy, admits of an easy and full Justification; for, while Athaliah was a usurper, and belonged to a race devoted by Divine denunciation to destruotloii, even his own wife had a better and stronger cliilrr to the throne; the sovereignty of Judah had been divinely appropriated
18-29. He Destroys the Worshippers of Baal. 19. call unto me all the prophets of Baal—The votaries of Baal are here classified under the several titles of prophets, priests, and servants, or worshippers generally. They might be easily convened Into one spacious temple, as their number had been greatly diminished both by the Influential ministrations of Elijah and Elisha, and also from the late King Joram's neglect and discontinuance of the worship. Jehu's appointment of a solemn sacrifice In honour of Kaal, and a summons to all his worshippers to Join In its celebration, was a deep-laid plot, which hehad WBOlved upon for their extinction • a measure in perfect to the family of David, and therefore the young prince on whom it was proposed to confer the crown, possessed an Jchoash orders the Repair of the Temple. 2 KINGS XII, XIII. Jekoahaz's Wicked Reign over Israel. moneys destined for the general use of the priests, in the hope that tlie people would be more liberal in their contributions when it was known that their offerings would be devoted to tlie special purpose of making the necessary repairs; and that the duty of attending to tliis work was no longer to devolve on the priests, but to be undertaken by the king. 11-13. they gave the money, being told. Into tlie hands of them that did the work—Tlie king sent his secretary along with an agent of the high priest (2 Chronicles 24. 11) to count the money in tlie cliest from time to time, and deliver the amount to the overseers of the building, who paid the workmen and purchased all necessary materials. The custom of putting sums of certain amount in bags, which are labelled and sealed by a proper officer. Is a common way of using the currency in Turkey and other Eastern countries. 13-16. Howbeit there were not made bowls, &c.—When the repairs of tiie temple had been completed, the surplus was appropriated to the purchase of the temple furniture. Tlie integrity of the overseers of tlie work being undoubted, no account was exacted of the way in which they applied tlie money given to them, while other moneys levied at the temple were left to the disposal of the priests as the law directed (Leviticus 5. 16; Numbers inherent right to It, of which a usurper could not deprive him. Moreover, Jeholada was most probably the high priest, whose official duty it w-as to watch over the due execution of God's laws, and wlio in his present movement, was encouraged and aided by tlie countenance and support of the clilef authorities, botli civil and ecclesiastical, in the country. In addition to all these considerations, he seems to have been directed by an impulse of the Divine Spirit, through the counsels and exhortations of the prophets of the time.
13-16. Athaliah Slain. 13. Athallah heard tHe noise of tlie guard and of tlie people—The profound secresy with wliich the conspiracy had been conducted rendered the unusual acclamations of the vast assembled crowd the more startling, and roused the suspicions of the tyrant, she came Into tlxe temple of the Iord—i. e., the courts, which she was permitted to enter by Jehoiada's directions (v. 8) in order that she might be secured. 14. the king stood by a pillar—or on a platform, erected for that purpose (2 Chronicles 6. 13). 15. without the rangeg —i. e., fences, that the sacred place might not be stained witli human blood.
17. Jehoiada Restorks God's Worship. 17. a covenant between the L>ord and the king and the people The covenant with the Lord was a renewal of the national covenant with Israel (Exodus 19. ; 24. ; " to be unto him a people of inheritance," Deuteronomy 4.6; 27.9). Tlie covenant between the king and the people was the consequence of this, »nd by it the king bound himself to rule according to the Divine law, while the people engaged to submit, to give him allegiance as the Lord's anointed. Tlie Immediate fruit of this renewal of the jovenant was the destruction of the temple and the slaugliter of the priests of Baal (see on ch. 10.27); the restoration of the pure worship of God in all its ancient integrity, and the establishment of the young king on the hereditary throne of Judah.
5. 8). 17, 18. Then Hazael fought against Gatli—(Seeon
2 Chronicles 24. 23, 24.)
19-21. He is Slain. SO. his servants arose . . , and slew Joash In the house of MUlo—(See also 2 Chronicles
24.25.) CHAPTER XIII.
Ver. 1-7. Jehoahaz's Wicked Reign over Israel. 1. Jehoaliaz reigned seventeen years—Under his government, wliicli pursued the policy of his predecessors regarding the support of the calf-worship, Israel's apostasy from tlie true God became greater and more confirmed than in the time of his father Jehu. The national chastisement, when it came, was consequently tlie more severe; and the Instruments employed by the Lord In scourging tlie revolted nation were Hazael and his son and general Bcn-hadad, in resisting whose successive invasions the Israelitish army was sadly reduced and weakened. In the extremity of his distress, Jelioahaz besought the Lord, and was heard, not on his own account (Psalm 66.18; Proverbs 1.28; 15.8), but that of the ancient covenant with the patriarchs (v. 2:i). 4. He saw tlie oppression of Israel—t. e., commiserated the fallen condition of his chosen people. The Divine honour and the interests of true religion required that deliverance should be granted them to check the triumph of tlie idolatrous enemy, and put an end to their blasphemous taunts that God had forsaken Israel (Deuteronomy 32 27; Psalm 12. 4). 5. a saviour—This refers neither to some patriotic defender nor some signal victory, but to the deliverance obtained for Israel by the two successors of Jehoaliaz, CHAPTER XII.
Ver. 1-18. Jehoash Reigns Well while Jehoiada Lived. 3. Jehoash did that wliich was right in the sight of the Lord—So far as related to his outward actions and the policy of his government. But it is evident from tlie sequel of his history that the rectitude of his administration was owing more to the salutary influence of liis preserver and tutor, Jehoiada, than to the honest and sincere dictates of his own mind. 3. But the high places were not taken away—Tlie popular fondness for the private and disorderly rites performed In the groves and recesses of hills was so inveterate that even the most powerful monarchs had been unable to accomplish their suppression ; no wonder that In tlie early reign of a young king, and after the gross irregularities that had been allowed during the maladministration of Athaliah, the difficulty of putting an end to the superstitions associated with "the high places" was greatly increased. 4. Jehoash said to the priests, Ac.—There is here given an account of the measures which the young king took for repairing tlie temple by the levying of taxes. I. "The money of every one that passeth theaccouunt," viz., half a shekel, as an offering to the Lord" (Exodus 30. 13). 2. "The money that every man Is set at," i. e., the redemption-price" of every one who had devoted lilmself or any thing belonging to him to the Lord, and the amount of which was estimated according to certain rules (Leviticus viz., Joash, who regained all the cities which the Syrians had taken from his father {v. 25); and Jeroboam, who restored the former boundaries of Israel (ch. 14. 25). 6. there remained the grove—Aslierah—the idol set up by Ahab (1 Kings 16.3.3), and whleli ought to have been demolislied (Deuteronomy 7.5). 7. made tltem like the dust In threshing—Threshing In the East is performed in the open air upon a level plot of ground, daubed over with a covering to prevent, as much as possible, the earth, sand, or gravel from rising; a great quantity of them all, notwithstanding this precaution, must unavoidably be taken up with the grain; at the same time the straw is shattered to pieces. Hence it is a most significant figure, frequently employed by Orientals to describe a state of national suffering, little short of extermination (Isaiah 21.10; Mlcah 4.12; Jeremiah 51.3.'!). The figure originated In a barbarous war custom, which Hazael literally followed (Amos 1.3,4; of. 2Samuel 8.111; Judges 8. 7).
27.1-8). 3. Free-will or voluntary offerings made to the sanctuary. The first two were paid annually (see on 2 Chronicles 24. 5). 7-10. Wliy repair ye not the I>reache8 of tlic house I—This mode of collection not proving so productive as was expected, tlie dilatoriness at the priests was the chief cause of the failure, and a new arrangement was proposed. A chest waR placed by the high priest at the entrance into tlie temple, into which the money given by the people for the repairs of the temple wan to be put by the Levltes who kept the door. The object of this chest was to make a separation between tbo money to be raised for the building from the other
8-2.5. JoASii SirccKEDS HIM. 8. hU might—Thls Is particularly noticed In order to show that the grievous oppression from foreign enemies, by which the Isrtielltei were ground down, was not owing to the cowardice or Tke Reigns of Joash and Amaziah. 2 KINGS XIV. Joash Defeats ArmsicA was confirmed in his hand—It was an act of justice no less than of filial piety to avenge the murder of his father; but it is evident that the two assassins must have possessed considerable weight and influence, as the king was obliged to retain them in his service, and durst not,. for fear of their friends and supporters, institute proceedings against them until his power had been fully consolidated. 6. But the children of the murderers he slew not This moderation, inspired by the Mosaic law (Deuteronomy 24. 16), displays the good character of this prince; fdt the course thus pursued towards the families of tlie regicides was directly contrary to the prevailing customs of antiquity, according to which all connected with the criminals were doomed to unsparing destruction.
Imbecility of their king, but solely to the righteous and terrible Judgment of God for their foul apostasy. 12, 13. his mlglit, iv Kerewlthi he fought against Amaziah— (See on ch. U. 8-14.) The usual summary of his life and reign occurs rather early, and Is again repeated in the account given of tlie reign of the king of Judah (cli. 14. 15). 14-19. Elivha was falleii sick of his sickness tvhereof he died—Every man's Jeath Is occasioned by some disease, and so was Elisha's. But in intimating it, there seems a. contrast tacitly made between him and his pro-
predecessor, who did not die. Joash the king of Israel came dovm unto him, and wept over his face Visited him where he was lying ill of this mortal sickness, and expressed deep sorrow, not from the personal respect he bore for the prophet, but for the incalculable
7. He Smites Edom. 7. He slew of Kdom In the valley of salt ten thousand—In the reign of Joram the Edomites had revolted (see on ch. 8. 20). But Amaziah, determined to reduce them to their former subjection, formed a hostile expedition against them, in which he loss his death would occasion to the kingdom, my father, my father I &c.—(See on ch. 2. 12.) These words seem to have been a complimentary phrase applied to •one who was thought an eminent guardian and deliverer of his country; and the particular application of them to Elisha, who, by his counsels and prayer, had obtained many glorious victories for Israel, shows that the king possessed some measure of faith and trust, which, thougl\ weak, was accepted, and called forth the prophet's dying benediction. 15. Take bow and arrows—Hostilities vere usually proclaimed by a herald, sometimes by a king or general making a public and formal discharge of an arrow into the enemy's country. Elisha directed Joash to do this, as a symbolical act, designed to intimate more fully and significantly the victories promised to the king of Israel over the Syrians. His laying his hands upon the king's hands was to represent the power imparted to the bow-shot as coming from the Lord through the medium of the prophet. His shooting the first arrow eastward— to that part of his kingdom which the Syrians had taken, and which was east of Samariawas a declaration of war against them for the Invasion. His shooting the other arrows into the ground was in token of the number of victories he was to gain; but his stopping at the third betrayed the weakness of his faith ; for, as the discharged arrow signified a victory over the Syrians, it is evident Uiat the more arrows he shot the more victories he would gain; and as he stopped so soon, his conquests would be Incomplete. 20. Elisha died—Enjoying a happier life than Elijah, as he possessed a milder character, and bore a less hard commission—his rough garment was honoured even at tlie court, coming In of the year—i. e., the spring, the routed their army, and made himself master of their capital, the valley of saltis that part of the Ghor which comprises the salt and sandy plain to the south of the Dead Sea. Selah — 2t<., Selah — (rock) generally thought to be Petra. Joktheel i. e., given or conquered by God. See the history of this conquest.more fully detailed (2 Chronicles 25. 6^16).
8-16. JOASH Defeats Him. 8. Amaziah sent messengers to Jehoash, theson of Jehoaha'f, son of Jehu, king of Israel—This bold and haughty challenge, which was most probably stimulated by a desire of satisfaction for the outrages perpetrated by the discharged auxiliaries of Israel (2 Chronicles 25. 13) on the towns that lay in their way home, as well as by revenge for the massacre of his ancestors by Jehu (ch. 9.) sprang, there is little doubt, from pride and self-confidence, inspired by his victory over the Edomites. 9. Jehoash the king of Israel gent to Amaziah—People in the East very often express their sentiments in a parabolic form, especially when they intend to convey unwelcome truths or a contemptuons sneer. This was the design of the admonitory fable related by Joash in his reply. The thistle, a low shrub, might l?e chosen to represent Amaziah, a petty prince; the cedar, the powerful sovereign of Israel, and the wild beast that trode down the thistle the overwhelming army with which Israel could desolate Judah. But, perhaps, without making so minute an ajjplication, the parable may be explained generally, as describing in a striking manner the efl["ects of pride and ambition, towering far beyond their natural sphere, and sure to fall with a sudden and ruinous crash. The moral of the fable is contained in u. 10. 11. But Amaziah would not hear—The sarcastic tenor of this reply incited the king of Judah the more ; for, being in a state of Judicial blindness and infatuation (2 Chronicles osoal season of beginning campaigns in ancient times. Predatory bands from Moab generally made incursions at that time on the lands of Israel. The bearers of a corpse,' alarmed by the appearance of one of these bands, hastily deposited, as they passed that way, their load in Elisha's sepulchre, which might be easily done by removing the stone at the mouth of the cave. According to the Jewish and Eastern custom, his body, as well as that of the man who was miraculously restored, was not laid In a coffin, but only swathed; so that the bodies could be brought into contact; and the object of the miracle was to stimulate the king's and people of Israel's faith in the still unaccomplished predictions of Elisha respecting the war with the Syrians. Accordingly the historian forthwith records the historical fulfilment of the prediction (v. 22-25), In the defeat of the enemy. In the recovery of the cities that had been taken, and their restoration to the kingdom of Israel.
25. 20), he was Immovably determined on war. But the superior energy of Joash surprised him ere he had completed his military preparations. Pouring a numerous army into the territory of Judah, he encountered Amaziah in a pitched battle, routed his army, took himself prisoner, and having marched to Jerusalem, not only demolished part of the city walls, but plundered the treasures of the palace and temple, and taking hostages to prevent any further molestation from Judah, terminated the war. Without leaving a garrison in Jerusalem, he returned to his capital with all convenient speed, his presence and whole forces being required to repel the troublesome Incursions of the Syrians.
CHAPTER XIV.
17-20. He is Slain by a Conspiracy. 19. they mada a conspiracy against Ikim in Jerusalem—Ama/.iah'S apostasy (2 Chronicles 25. 27) was followed by a general maladministration, especially the disastrous issue of the war with Israel—the ruinous condition of Jerusalem, the plunder of the temple, and the loss of their children who were taken as hostages—lost him the respect and attachment not of the grandees only, but of his subjects generally, who were In rebellion. The king fied in terror to Lacliiuh, a fi-ontier town of the Philistines, where, however, he was traced and murdered. His friends hm) bin corpse brought without any pomp or ceremony, In a 239
Ver. 1-6. Amaziah's Good Reiqn over Judah. 3-€. Be did that which was right in the sight of tl»e Lord, yet not like David his father—The beginning of his reigu was exc(tllent, for he acted the part of a constitutional king, according to the law of God, yet not with perfect •Incerlty of heart (cf. 2 Chronicles 25. 2), for, as In the case of his father Joaah, the early promise was belled by the devious course he personally followed In later life (see on J Chronicles 20. 14), as well as by the public Irregularities
Q« tolerated In the kingdom. 5. as soon as the kingdom
The Reigns of Azariah, Jeroboam. 2 KIJSGS XV, XVI. Zechariah, Menahem, Pekahiah, Pekah, etc. of his predecessors. 19. Pul the king of Assyria—This chariot to Jerusalem, where he was interred among bis royal ancestors. is the first Assj'rian king after Nlmrod who is mentioned in biblical history. His name has been recently identified witli thatof Phalluka on the monuments of Nineveh, and tliat of Menahem discovered also, came against the land—Elsewhere it is said "Ephraim (Israel) goes to the Assyrian." The two statements may be reconciled thus: "Pul, of his own motion, induced, perhaps, by tlie expedition of Menahem against Thapsacus, advanced against the kingdom of Israel; then Menahem sent him 1000 talents in order not only to divert him from his plans of conquest, but at the same time to purchase his friendship and aid for tlie establishment of his own precarious sovereignty, so that Menahem did not properly Invite the Assyrian into the land, but only changed tlie enemy when marching against the country, by tliis tribute, into a confederate for the security of his usurped dominion; which the prophet Hosea, less concerned about the historical fact than the disposition betrayed therein, might very well censure as a going of Ephraim to the Assyrians (Hosea 5. 13 ; 7. 1 ; 8. 9), and a covant-making with Asshur (ch.l2. 1). [Keil.] a thousand talents of silver—Equal to 21, '22. Azariah Succeeds Him. 31. all. the people of Jndah took Aiarlali—Or Uzziah (ch. 15. 30 ; 2 Chronicles
26. 1). The popular opposition had been personally directed against Amaziah as the author of their calamities, but it was not extended to his family or heir. 'i'i. He built Elatli—fortified that seaport. It liad revolted with the rest of Edom, but was now recovered by Uzziah, his father, who did not complete the conquest of Edopa, having left him tliat work to do.
23-29. Jeroboam's Wicked Reign over Israel.' 33. Jeroboam, tUe son of Joasb, the king of Israel—This was Jeroboam II. who, on regaining tlie lost territory, raised the kingdom to great political power (v. 25), but adhered to the favourite religious policy of tlie Israelltish sovereigns {v. 24); and, while God granted him so great a measure of national prosperity and eminence, the reason
Is expressly stated (v. 26, 27) to be that the purposes of the Divine covenant forbade as yet the overthrow of the kingdom of theten tribes (see on ch. 13. 23).
This tribute, which Menahem raised by a tax on the grandees of Israel, bribed Pul to return to his own country (see on 1 Chronicles 5. 26).
CHAPTER XV.
Ver. 1-4. AzARiAH's Reign over Judah. 1. In the twenty and seventh year of Jeroboam—It is thought that tlie throne of Judah continued vacant eleven or twelve years, between the death of Amaziah and the inauguration of his son Azariah, who, being an infant four years old when his father was murdered, a regency was appointed duri ng his minority. Azariah began to reign —The character of his reign is described by the brief formula employed by the inspired historian, in recording the religious policy of the later kings. But his reign Was a very active as well as eventful one, and is fully related (2 Chronicles 26). Elated by the possession of great power, and presumptuously arrogating to himself, as the heathen kings, the functions both of the real and sacerdotal offices, he was punished with leprosy, which, as the offence was capital (Numbers 8. 7), was equivalent to death; for this disease excluded him from all society; and while Jotliam, his son, as his viceroy, administered the aft'airs of tlie kingdom—being about fifteen years of age (cf. V. Wi}—he had to dwell in a place apart by himself (see on ch. 7. 3). After a long reign he died, and was buried. in the royal burying-fleld, though not in the royal cemetery of " the city of David" (2 Chronicles 20. 33).
22-24. Pekahiah's. 33. Pekahiah . . . son of Menahem began to reign—On comparing the date given with Azariah's reign, it seems that several months had intervened between the death of Menahem and •the accession of Pekaliiah, probably owing to a contest about the throne. 35. \vlth Argob and Arleh, <Sc.—JIaiiy commentators view these as the captain's accomplices. But it is more probable that they were influential friends of the king, who were murdered along with him.
27-31. Pekah'S. 39. In the days of Peknh, king of Israel, came TIglath-plleser—This monarch, who succeeded Pul on the throne of Assyria, is tlie only one of all the kings who does not give his genealogy, and is therefore supposed to have been an usurper. His annals have been discovered in the Nimroud mound—describing this expedition into Syria. The places taken are here mentioned as they occurred and were conquered in the progress of an invasion. 30. Hoshea the son of Elah made a conspiracy . . , and slew him— He did not, however, obtain possession of the kingdom till about nine or tea years after the perpetration of this crime. [Hales.]
32-.3S. JoTHAM's Reign over Jud.\h. In tlie twentieth year of Jotham—Jotham's reign having lasted only sixteen years, the meaning Is, that the reign of Hoshea began in tile twentieth after the beginning of Jotham's reign the sacred historian, having not yet introduced the name of Ahaz, reckoned the date by Jotham, whom ho had already mentioned (see on 2 Cnironicles 27. 8). 33. Five and twenty years old was he when he began to reign —I. c, alone—for he had ruled as his father's viceroy. 35. the higher gate of the house of the Lord—Not the temple itself, but one of its courts—probably that whichled into the palace (2 Clironlcles 2:1. 20). 37. the Lord began to send against Judah, Kezin the king of Syria, &c.—This Is tlie first intimation of the hostile feelings of 8-lG. Zechariah's Reign over I.sraei,. 8. In the tlilrty and eighth year of Azariah king of .Tudah did Zecharinh the son of Jeroboam reign over Israel—Tliere was an interregnum from some unlcnown cause between tlie reign of Jeroboam and the accession of his son, wliich lasted, according to some, for ten or twelve years, according to others, tor twenty-two years, or more. This prince pursued the religious policy of the calf-worship, and'hls reign was short, being abruptly terminated by the hand of violence. In his fate was fulfilled the prophecy addressed to Jehu (ch. 10.30; also Hosea 1.4), that his family would pogsess the throne of Israel for four generations; and accordingly Jehoahaz, Joash, Jehoram, and Zechariah were his successors — but there his dynasty terminated ; and perhaps it was the public knowledge of this prediction that prompted the murderous design of Shallum. 13-17. Shailnm . . . reigned a full month—Heing opposed and slain by Menahem, who, according to Josephus, was commander of the forces, wliich, on the report of the king's murder, were besieging Tlrzali, a town twelve miles east of Samaria, and formerly a seat of the kings of Israel. Raising the siege, ho marched directly against the usurper, slew him, and reigned In Ills stead. 16. Menahem smote TIphsah—Thapsacus, on the Euphrates, the border city of Solomon's kingdom (1 Kings 4. tlie kings of Israel and Syria, to Judah, whicii led tliem to form an alliance and make Joint preparations for war, which, however, was not actually waged till the relga of Ahaz.
CHAPTER XVI.
Ver. 1-16. AnAz'8 Wickkd JJeion over Judah. Ahaz did not that which was right In the sight of the liord—The character of this king's reign, the voluptuousness and religious degeneracy of all cla.sses oT the people, are graphically portrayed In the writings of Isaiah, who prophesied at that period. Tlie great Increase of worldly wealth and luxury in the reigns of Azariah and Jotham had Introduced a host of corruptions, which, during his reign, and by the Influence of Ahaz, bore fruit In the Idolatrous practices of every kind which prevailed In all parts of the kingdom (see on 2 Chronicles 28. 21), 24). Tlie inhabitants refusing to open their gates to him, Menahem took it by storm, and having spoiled it, committed the most barbarous excesses, without regard either to age or sex.
17-21. Menahem'S. 17. reified ten years In Samaria —His government was conducted on the religious policy
Etoikeas Wicked Reign. 2 KINGS XVII. Samaria Taken, and Israel Carried Captive.
3, walked In tUe way of the kings of Israel—this is descriptive of the early part of his reign, wlien, lilie the kins of Israel, he patronized the symbolic worship of God by images, but he gradually went farther into gross Idolatry (2 Clironlcles 28. 2). made lits son to pass tnrougli the fire—(ch. 23. 10). The hands of the idol Moloch being red-hot, the children were i)assed through between tliem, which was considered a form of lustration ; but there is reason to believe that, In certain circumstances, the children were burnt to death (Psalm 106. 37). This was strongly prohibited in the law (Leviticus 18. 21; zealous patrons of idolatry, and many of whom liad been also infamous for personal crimes, tlie wliole nation had become so completely demoralized, tliat tiie risjlittous judgment of an angry Providence imi Dcnded over it. 3. Against him came up Shalmaneser—or Slialman (Ilosea
10. 14), tlie same as the Sargon of Isaiah. Very recently the name of this Assyrian king has been traced on the Ninevite monuments, as concerned in an expedition against a king of Samaria, whose name, thougli mutilated. Colonel Rawlinson reads as Hoshea.- 4. found con spiracy in Hoshea—after having paid tribute for several years, Hoshea, determined on throwing off the Assyrian yoke, withheld the stipulated tribute; and Shalmaneser, incensed at tliis rebellion, proclaimed war against Israel. This was in the sixtli year of Hoshea's reign, he had sent messengers to So, king of Egypt—the Sabaco of the classic historians, a famous Etliiopian wlio, for fifty years, occupied the Egyptian throne, and through wliose aid Hoshea hoped to resist the threatened attack of the Assyrian conqueror. But Shalmaneser, marching against him, scoured the whole country of Israel, besieged the capital Samaria, and carried the piincipal inliabitanta into captivity in his own land, having taken tlie king himself, and imprisoned him for Jife. This ancient policy of transplanting a conquered people into a foreign land, was founded on the idea that, among a mixed multitude, differing in language and religion, they would be kept in better subjection, and have less opportunity of combining together to recover their independence, carried Israel away i. e., the remaining tribes (see on ch. 15. 29). and placed them, Ac—This passage Gesenius renders tlius, omitting the particle by, .which is printed in italics to show it is not in the original: "and placed them in Halah, and on the Chabor, a river of Gozan, and in the cities of the Medes." Halah, the same as Calah (Genesis 10. 11, 12), in the region of the Laycus or Zab river, about a day's journey from .the ruins of Nineveh. Chabor is a river, and it is remarkable that there is a river rising in the central highlands of Assyria which retains this name Khabour unchanged to the present day. Gozan (pasture) or Zozan, are tlie highlands of Assyria, which afford pasturage. The region in which the Chabor and the Zab rise, and through which they flow, is peculiarly of this character. The Nestorlans repair to it with their numerous flocks, spending the summer on the banks or in the highlands of the Chabor or the Zab. Considering the high authority we possess for regarding Gozan and Zozan as one name, there can be no doubt that this is tlie Gozani referred to in this passage, cities of the Modes—"villages," according to the Syriac and Vulgate versions, or "mountains," according to the Septuagint. Tlie Medish inhabitants of Gozan, having revolted, had hoen destroyed i by the kings of Assyria, and nothing was more natural', than that they should wish to place in it an industrious people, like the captive Israelites, while it was well suited
20. 2-5; Deuteronomy 18. 10), although there is no evidencethat it was practised in Israel till the time of Ahaz. 5. Then Rezin king of Syria, and Pekah the son of Remallah, king of Israel, came up to war against Jcru- •alem—Notwithstanding their great efforts and military preparations, they failed to take it, and, being disappointed, raised the siege and returned home (cf. Isaiah 7.
1). 6. Rezin recovered Elath—which Azariali had got Into his possession (ch. 14. 22). The Syrians came to BUath, and dwelt there unto this day—The Septuagint version has "the Edomites," which tlie most judicious commentators and travellers [Robinson] prefer. 7-9. So Ahaz sent messengers to Tiglath-pileser—In spite of the assurance given him by Isaiah by two signs, the one immediate, the other remote (Isaiah 7. li ; 8. 4), that the confederate kings would not prevail against him, Ahaz sought aid from the Assyrian monarcli, to purchase which he sent the treasures of the palace and temple. Tiglathpileser marched against Damascus, slew Rezin the king, and carried the people of Damascus into captivity to Kir, which is thought to have been the city Karine (now Kerend), in Media. 10-16. Ahaz went to Damascus to meet Tiglath-pileser—This was a visit of respect, and perhaps of gratitude. During his stay in tliat heathen city, Ahaz ,7 an altar with which he was greatly captivated. Fartl"; writh a sketch of it was transmitted to Jerusalem, vLh orders to Urijah the priest to get one constructed according to the Damascus model, and let this new altar supersede the old one in the temple. Urijah, with culpable complaisance, acted according to his instructions {y. IG). The sin in this affair consisted in meddling with, and improving according to human taste and fancy, the altars of the temple, the patterns of which had been furnished by Divine authority (Exodus 25. 40 ; 26. 30;
27. 1 ; 1 Chronicles 28. 19). Urijah was one of the witnesses taken by Isaiah to bear his prediction against Syria and Israel (Isaiah 8. 2).
17-19. He Spoils THE Temple. 17. cut off the borders of the bases, <fec.—It is thought that he did this to employ the elaborate sculpture in adorning his palace. 18. the covert for the Sabbath—the portico through which the priests entered the temple on the Sabbath, the king's entry without—a private external entrance for the king into the temple. The change made by Ahaz consisted in removing both of these into the temple from fear of the king of Assyria, that. In case of a siege, he might secure the entrance of the temple from him. i to their pastoral life. [Grant's Nestorians.]
5-41. Samaria Taken, and Israel for their Sins Carried Captive. 7. For so it was tliat the chll>- dren of Israel had sinned—There is here given a very full and Impressive vindication of the Divine procedure in punishing his highly privileged, but rebellious and' apostate people. No wonder that amid so gross a perversion of the worship of the true God, and the national propensity to do reverence to idols, the Divine patience was exhausted; and that the God whom they had forsaken permitted them to go into captivity, that they might learn the difference between His service and that of their despotic conquerors. 24. the king of Assyria brought men from Babylon, &c.—This was nc»t Shalmaneser, but Esar-haddon (Ezekiel 4. 2). The places vacated by the captive Israelites he ordered to lie occupied by several colonies of his own subjects from Bab.ylon, and other provinces, from Cuthah— The Chaldee form of Cush or Snsiana, now Khusistan. Ava—Suppixsed to be Ahivaz, situated on the river Karuns, which falls into the head of the Persian Gulf. Hamath—On the Orontes. Sepharvaim — Slphara, a city on the Euphrates above Babylon, placed them to dwell In the cities of Sa-
CHAPTEB XVII.
Ver. i-j. HosHEA's Wicked Reign. 1. In the twelfth year of Ahaz king of Judah, began Hoshea to reign riie statement in ch. 15. 30 may be reconciled with the present passage in the following manner: Hoshea conspired against Pekah in the twentieth year of the latter, which was the eighteenth of Jotham's reign. It was two years before Hoshea was acknowledged king of Israel, i. €., in the fourth of Ahaz, and twentieth of Jothara. In the twelfth year of Ahaz his reign began to be tranquil and prosperous. [Calmet.] a. he did evil, but not as the kings of Israel—Unlike his predecessors from the time of Jeroboam, he neither established the rites of Baal, nor compelled the people to adhere to the symbolic worship of the calves. But. although. In these respects, Hoshea acted as became a constitutional king of Israel; yet, through the influence of the nineteen princes who had swayed the sceptre before him, all of whom had been The Mixed Worship of the Samaritans. 2 KINGS XVm. Sezekiah Dtroys Idolatry. ntaiis, &c.—It must not be supposed that the Israelites were universally removed to a man. A remnant was warm climates of the south, where the human frame Is matured sooner than in our northern regions. But the . case admits of solution in a difl'erent way. It was customary for the later kings of Israel to assume their son and heir into partnership in the government during their lives ; and as Hezekiah began to reign in the third year of Hoshea (v.l), and Hoshea in the twelfth year of Ahaz (ch. 17. 1), it is evident that Hezekiah began to reign in the fourteenth year of Ahaz his fother, and so reigned two or three years before his father's deatli. So that, at the beginning of his reign in conjunction with his father, he might be only twenty-two or three, and Ahaz a few years older than the common calculatiim maltes him. Or the case may be solved thus: As the ancient writers, in the computation of time, take notice of the year they mention, whether finished or newly begun, so Ahaz might be near twenty-one years old at the beginning of his reign, and near seventeen years older at his death; while, on the other hand, Hezekiah, wiien he began to reign, might be just entering into his twenty-fifth year, and so.Ahaz would be near fourteen years old when his sou Hezekiah was born—no uncommon age for a young man to become a father in southern latitudes. [Patrick.] left, chiefly, however, of the poor and lower classes, with whom these foreign colonists mingled ; so that the prevailing character of society about Samaria was heathen, not Israelite; for the Assyrian colonists became masters. of the land, and, forming partial intermarriages with the remnant Jews, the inhabitants became a mongrel race, no longer a people of Ephraim (Isaiah 7. 6), who, imperfectly Instructed in the creed of the Jews, acquired also a mongrel doctrine. Being too few to replenish the land, lions, by which the land had been infested (Judges 14. 5 ; 1 Samnell7. 34; 1 Kings 13.24; 20.36; Song 4.8), multiplied and committed frequent ravages upon them. Recognizing in these attacks a judgment from the God of the land, whom they had not worshipped, they petitioned the Assyrian court to send them some Jewish priests who might instruct them in the right way of serving Htm. The king, in compliance with their request, sent them one of the exiled priests of Israel, who established his headquarters at Beth-el, and taught them how they should fear the Lord. It is not said that he took a copy of the Pentateuch with him, out of which he might teach them. Oral teaching was much better fitted for the superstitious people than instruction out of a written book. He could teach them more efl'ectually by word of mouth. Believing that he would adopt the best and simplest method for them. It
4-37. He Destroys Idolatry. *. He removed the liigli places and brake tbe Images, i&c.—The methods adopted by this good king for extirpating idolatry, and accomplishing a thorough reformation in religion, are fully detailed (2 Chronicles 20. 3 ; 31. 19). But they are here indicated very briefly, and in a sort of passing allusion, brake ill pieces the brazen serpent—The preservation of this remarkable relic of antiquity (Numbers 21. 5-10), might, like the pot of jnanna and Aaron's rod, have remained an interesting and instructive monument of the Divine goodness and mercy to the Israelites in the wilderness ; and it must have required the exercise of no small courage and resolution to destroy it. But in the progress of degeneracy it had become an object of idolatrous worship; and as the interests of true religion rendered its demolition necessary, Hezekiah, by taking thU bold step, consulted both the glory of God and the good of his country, unto those days the children of Israel did bum Incense to It^—It is not to be supposed that this superstitious reverence had been paid to it ever since the time of Moses, for such idolatry would not have been tolerated either by David or l)y Solomon in the early part of his reign, by Asa or Jehoshaphat had they been aware of such a folly. But the probability is, that the introduction of this superstition does not date earlier than the time when the family of Ahab, by their alliance with the throne of Judah, exercised a pernicious influence In paving the way for all kinds of idolatry. It is possible, however, as some think, that Its origin may have arisen out of a misapprehension of Moses' language (Numbers 21. 8). Serpent-worship, liow revolting soever it may appear, was an extensively dilfused form of Idolatry, and It would obtain an easier reception in Israel that many of the neighbouring nations, such as the P'gyptians and Phoenicians, adored Idol gods in the form of serpents aa the emblems of health and immortality. 5. he. trusted In the Iiord God of Israel—Without invoking the aid or purchasing the succour of foreign auxiliaries like Asa is unlikely that he took the written law with him, and so gave origin to the Samaritan copy of the Pentateuch. [Davidson's Criticism.] Besides, it is evident from his being one of the exiled priests, and from his settlement at Beth -el, that he was not a Levite, but one of the calf-worshipping priests, and, consequently, that his instructions would be neitlier sound nor et Rcient. 39. Howbeit every nation made god of tlieir own—These Assyrian colonists, however, though instructed in the worship, and acknowledging the being of the God of Israel, did not suppose him to be the only God. Like other heathens, they combined his worship with th.at of their own gods, and as they formed a promiscuous society from dil Jerent nations or provinces, a variety of idols was acknowledged ajnong them. 30. Snccotli-benotU— £. e., the "tents or booths of the daughters," similar to those in which the Babylonian damsels celebrated impure rites (Amos 2.8). Bfergal—The Jewish writers say this idol was in the form of a cock, and it is certain that a cock is often associated with a priest on the Assyrian monuments. [Layard.] But modern critics, looking to the astrological character of Assyrian idolatry, generally consider Nergal as the planet Mars, the god of war. The name of this idol formed part of the appellation of two of the king uf Babylon's princes (Jeremiah 39.3). Asliiina— An idol under the form of an entirely bald he-goat. 31. Nlbhaz—Under that of a dog—that Egyptian form of animal-worship having prevailed in ancient Syria, as is evident from the image of a large dog at the mouth of the Nahr-el-Kelb or Dogriver. Tartak—According to the rabbis, was in the form of an ass, but others understand it as a planet of ill-omen, probably Saturn. Adrammelecli—Supposed by some to be the same as Molech, and in Assyrian mythology to stand for the snu. It was worshipped In the form of a mule—others maintain in that of a peacock. AnamineIccli—Worsliipped In the form of a hare, others say In that of a goat. 34. Unto this day—The time of the BabylonIan exile, when this book was composed. Their religion was a strange medley or compound of the service of God and the .service of idols. Such was the first settlement of the people, afterwards called Samaritans, who were sent from Assyria to colonize the land, when the kingdom of (1 Kings 15. 18, 19) and Aliaz ((^h. 16. 17; Isaiah 7). so that after him was none like lilm among all the kings of Judah—Of course David and Solomon are excepted, they having had the sovereignty of the whole country. In the petty kingdom of Judah, Joslah alone had a similar testimony borne to him (ch. 2.'J. '25). Hut even ho was surpassetl by Hezekiah, who set about a national reformation at the beginning of his reign, which Joslah did not. The pious character and the excellent course of Hezekiah was prompted, amongst other secondary influonees, by a sense of the calamities his father's wicked career had brought on the country, as well as by the counsels of Isaiah. T. he rebelled ngninst the king of Assj ria—t, e., the yearly tribute his father ha<l stipulated to pay, he, with Imprudent haste, withdrew. Pursuing the policy of a truly theocratic sovereign, ho was, through tlio Divine blessing which rested on his government, rulsed lo a Israel, after having continued 356 years, was overthrown, CHAPTER XVIII.
Ver. l-."?. Hbzekiah's Good Reign. Hezekiah . . . be{;an to retgn. Twenty and Ave years old—According to this statement (cf. cli. 16. 2), he must have been born when his father Ahaz was no more than eleven years old. Vateniltv at an age so early is not unprecedented in the 242
SennackeriJ) Besieges Jerusalem. 2 KINGS XIX. His Blasphemous Letter to Hezekiah, the city walls. Eliaklm—Lately promoted to be master of the royal household. (Isaiah 22. 20.) Sliebna—Rt inoved position of great public and national strength. Shalmaneser had withdrawn from Palestine, being engaged in a war with Tyre, or probably was dead; and assuming, consequently, that full independent sovereignty which God had settled on the house of David, he botli shook off the Assyrian yoke, and, by an energetic movement against the Philistines, recovered from that people the territory for his pride and presumption (Isaiah 22. 15) from that office, though still royal secretary. JToali . . . tlie recorder
—i. €., the keeper of the chronicles, an important office ia Eastern countries. 19. Rab-shakeh said—The insolent tone he assumed appears surprising. But tliis boasting, both as to matter and manner, his highly coloured picture of his master's powers and resources, and the impossibility of Hezekiah making any effective resistance, heightened by all the arguments and figures which an Oriental imagination could suggest, has been paralleled in all, except tae blasphemy, by other messages of defiance sent on similar occasions in the history of the East. 27. that tl»ey may eat, &c.—This was designed to show the dreadxhich they had taken from his father Ahaz. (2 Chronicles
S8. 18.) 13. Sennacherib—The son and successor of Shalmaneser. all the fenced cities of Jndah—Not absolutely the whole of them ; for, besides the capital, some strong fortresses held out against the invader (v. 17; ch. 19. 8). The following account of Sennacherib's Invasion of Ju'dah and the remarkable destruction of his' army, is repeated almost verbatim in 2 Chronicles 33. ; and Isaiah 36., 37. The expedition seems to have been directed against Egypt, the conquest of which was long a leading object of arahition with the Assyrian monarchs; but the invasion of Judah necessarily preceded, that country being the key to Egypt, the highway through which the conquerors from Upper Asia had to pass, and having at this time formed a league of mutual defence with Egypt (v. 24). Moreover, it was now laid completely open by the transplantation of Israel to Assyria. Overrunning Palestine, Sennacherib ful extremities to which, in the threatened siege, the people of Jerusalem would be reduced.
CHAPTER XIX.
Ver. 1-5. Hezekiah in Deep Affliction. 1. wlicn King Hezeldah heard It, he rent Ills clotlies, &c.—The rending of his clothes was a mode of expressing horror at the daring blasphemy—the assumption of sackclotli a sign of his mental distress—his entrance into the temple to pray, the refuge of a pious man in affliction, and the forwarding an account of the Assyrian's speech to Isaiah was to obtain the propliet's counsel and comfort. The expression in whicli the message was conveyed described, by a strong figure, the desperate condition of the kingdom, together with their own inability to help themselves; and it intimated also a hope, that the blasphemous defiance of Jehovah's power by the impious Assyrian might lead to some direct interposition for the vindication of his honour and supremacy to all heathen laid siege to the fortress of Lachish, which lay seven Roman miles from Eleutheropolis, and therefore southwest of Jerusalem on the way to Egypt. [Robinson.] Amongst the interesting illustrations of sacred history furnished by the recent Assyrian excavations, is a series of bas-reliefs, representing the siege of a town; which the Inscription on the sculpture shows to be Lachish, and the figure of a king, whose name is given, on the same in Bcription, as Sennacherib. The legend, sculptured over the head of the king, ran thus: "Sennacherib, the mighty king, king of the country of Assyria, sitting on the throne of judgment before the city of Lachish (Lakhisha), I give permission for its slaughter." [Nineveh and Babylon.] This minute confirmation of the truth of the Bible narragod!3. 4. the living God—Is a most significant expression taken in connection with the senseless deities that Rabshakeh boasted were unable to resist his master's victorious arms. tive is given not only by the name Lachish, which is contained in the inscription, but from the physiognomy of the captives brought before the king, which is unmistakably Jewish. 14. he sent to Lachish, saying, . . , that which thoii puttest on me will I bear—Disappointed In his expectations of aid from Egypt, and feeling himself unable to resist so mighty a conqueror who was menacing Jerusalem Itself, Hezekiah made his submission. The payment of 300 talents of silver, and 30 talents o£ gold—£.351,000—brought a temporary respite; but, in raising the Imposed tribute, he was obliged not only to drain aU the treasures of the palace and the temple, but even to strip the doors and pillars of the sacred edifice of the gold that adorned them.
6, 7. CoMFOKTED BY ISAlAH. 6. Isaiali said ... Be not afraid—The prophet's answer was most cheering, as It held out the prospect of a speedy deliverance from the invader. The blast, the rumour, the fall by the sword, contained a brief prediction that was soon fulfilled in all the three particulars—viz., the alarm that hastened his retreat, the destruction that overtook his army, and tno violeut death that suddenly ended his career.
8-13. Sennacherib Sends a Blasphemous Letter to Hezekiah. 8. Rab-sliakeh . . . found the king of Assyria warring against I/lbnali—whetlier Lacliish had fallen or not, is not said. But Sennacherib had transferred his battering-rams against the apparently neighbouring fortress of Libnah (Joshua 10. 29; cf. 31; 15.42), where the chief cup-bearer reported the execution of his mission. 9. when he heard say of Tirliakali, Belkold, he is come out to fight against thee, &o,—This was the " rumour" to which Isaiah referred. Tirhakah reigned m Upper Egypt, while So or Saljaco ruled in Lower Egypt. He was a powerful monarch, another Sesostris, and both he and Sabaco have left many monuments of their greatness. The name and figure of Tirhakah receiving warcaptives, are still seen in the Egyptian ternpR of Sledinet Abou. This was the expected succour which was sneered at (ch. 16. 21) by Rab-shakeh as "a bruised reed." Rage against Hezekiah for allying himself with Egypt, or the hope of being better able to meet this attack from the south, induced him, after hearing the rumour of Tirhakah's advance, to send a menacing letter to Hezekiah, iu order that he might force the king of Judali to an immediate surrender of his capital. This letter, couched in the .same vaunting and imperious style as tl'o speech of Rab-shakeh, exceeded it in blasphemy, and contained a larger enumeration of conquered places, with the view of terrifying Hezekiah, and showing him the utter hopelessness of all attempts at resistance.
Sennacherib Besieoes Je'ktjsal,em. 17. king of Assyria sent Tartan—general. (Isaiah 20. 1.) Rabsaris— chief of the eunuchs. Rab-shalteh—chief cup-bearer. These were the great ofllcers employed in delivering Sennacherib's Insulting message to Hezekiah. On the walls of the palace of Sennacherib, at Khorsabad, certain figures have been identified with the of Bcers of that sovereign mentioned In Scripture. In particular, the figures, Rab-shakeh, Rabsaris, and Tartan, appear as full-length portraits of the persons holding those offices in the reign of Sennacherib, and probably the very individuals sent on this embassy, with a great host to Jerusalem Engaged In a campaign of three years in Egypt, Sennacherib was forced by the king of Ethiopia to retreat, and discharging his rage against Jeru.salem, sent an immense army to summon it to surrender. (See on 2 Chronicles 32.
80.) the conduit of the upper pool, &c.—is the conduit which went from the reservoir of the Upper Gihon (Birket el Mamilla)to the lower pool, the Birket es Sultan, the highway of the fti Uer's Held-the public road which pas.sed by that district, which had been assigned them for carrying on their business without the city, on account of the unpleasant smell. [Keii,.] . 18. when they had called to the king—Hezekiah did not make a persimal appearance, but commissioned his three principal mlnis-
14-34. Hezekiah's Prayer. 14. Hezekiah receive<l tlie letter . , , and went up Into the house of tlie Lord —Hezekiah, after reading it, hastened into the temple, ters to meet the Assyrian deputies at a conference outside
An Angd Destroys the Assynaiis, 2 KINGS XX. Hezekiah's Life Lengthened. way as he came (v. 33). The route is described (Isaiah lU). The early chariot track near Beyrout is on tlie rooky edge spread it in the child-like confidence of faitli before the Lord, as containing taunts deeply affecting the Divine honour, and implored deliverance from this proud defler of Lebanon, which is skirted by the ancient Lycus (Nahr-el Kelb.) On the pt rpendigular face of the limestone rook, at different heights, are seen slabs witli Assyrian inscriptions, wliicli having been dec-ipliered, are found to contain the name of Sennacherib. Thus, by tho preservation of these tablets, the wrath of the Assyrian invaders is made to praise the Lord, dwelt at Nineveh —This statement implies a considerable period of time, and his Annals carry on his history at least five years of God and man. The devout spirit of this prayer, the recognition of the Divine being in the plenitude of His majesty—so strikingly contrasted with the fancy of the Assyrians as to his merely local power—his acknowledgment of the conquests obtained over other lands, and of the destruction of their wooden idols which, according to the Assyrian practice, were committed to the flames because their tutelary deities were no gods; and the obafter his disastrous campaign at Jerusalem. No record of his catastrophe can be found, as tlie Assyrian practice was ject for which he supplicated the Divine interposition, that all the kingdoms of the earth might know tliat the Lord was the only God ;—this was an attitude worthy to be assumed by a pious theocratic king of the chosen peoto record victories alone. The sculptures give only the sunny side of the picture.
37. Sennacherib Slain. 37. as he was worshipping in the house of Nisrocli—Assarae, or Assliur, the head of ple. 20. Tlien Isaiah . . . sent^-A revelation having been made to Isaiah, the prophet announced to the king that his prayer was heard. The prophetic message consisted of three different portions -.—First, Sennacherib is apostrophized (v. 21-28) in a highly poetical strain, admirably descriptive of the turgid vanity, haughty pretensions, and presumptuous impiety of the Assj-rian despot. Secondly, Hezekiah is addressed {v. 29-31), and a sign given him of the promised deliverance—viz., that for two years the presence of the enemy would interrupt the peaceful pursuits of husbandry, but on the third year the people would be in circumstances to till their fields and vineyards, and reap the fruits as formerly. Thirdly, the issue of Sennacherib's invasion is announced (v. 32-34). 33. shall not come Into this city—Nor approach near enough to shoot an arrow, not even from the most powerful engine which throws missiles to the greateit distance, nor shall he occupy any part of the ground before the city by a fence, a mantelet, or covering for men employed in a siege, nor cast (raise) a bank (mound) of earth, overtopping the city walls, whence he may see and command the interior of the city. None of these, which were tlie principal modes of attack followed in ancient military art, should Sennacherib be permitted to adopt. Though the army under Rab-shakeh marched towards Jerusalem, and encamped at a little distance with a view to blockade it, tlaey delayed laying siege to it, probably waiting till the king, having taken Lachish and Libnah, should bring up his detachment, that with the whole combined forces of Assyria they might invest the capital. So determined was this invader to conquer Judah and the neighbouring countries (Isaiah 10. 7), that nothing but a Divine interposition could have saved Jerusalem. It might be supposed that the powerful monarch who overran Palestine, and carried away the tribes of Israel, would leave memorials of his deeds on sculptured slabs, or votive bulls. A long and minute account of this expedition is contained in the Annals of Sennacherib, a translation of whicli has recently been made into English, and, in his remarks upon tlie Assyrian Pantheon, represented not as a vultureheaded figure—tliat is now ascertained to be a priest—but as a winged figure in a circle, which was the guardian deity of Assyria. The king is represented on tlie monuments standing or kneeling beneath tills figure, his hand raised in sign of prayer or adoration, his sons smote him witli the sword—Sennacherib's temper, exasperattnl, probably, by his reverses, displayed itself in tho most savage cruelty and intolerable tyranny over his subjects and slaves, till at length he was assassinated by his two sons, whom, it is said, he Intended to sacrifice to pacify the gods, and dispose them to grant him a return of prosperity. The parricides, taking flight into Armenia, a third son, Esar-haddon, ascended the throne.
CHAPTER XX.
Ver. 1-7. Hezekiah's Life Lengthened. 1. In those days was Hezekiali sick—As his reign lasted twentynine years (ch. 18. 2), and his kingdom was Invaded in the fourteenth (ch. 18. 13), it Is evident that tills sudden and severe illness must have occurred in tho very year of the Syrlun invasion. Between tlie threatened attack and the actual appearance of the enemy, this incident In Hezekiah's history must have taken place. But according tD the usage of the sacred historian, the story of Sennacherib is coniploted before entering on what was personal to tlio king of Judah (see also Isaiah 38. 39). set thine Iioiise in order—Isaiah, being of the blood-royal, might have access to the king's private house. But since the prophet was commissioned to make this announcement, the messago must be considered as referring to matters of higher Importance than the settlement of the king's domestic and private affairs. It must have related clilefly to the state of his kingdom, he having not as yet any son (cf. v. 6 with ch. 21. 1). for thou slialt die, and not live—The disease was of a malignant character, and would be mortal in its efleets, unless tho healing power of God should mlraoulously Interpose, a. he turned his face to tlie wall—Not like Ahab (1 Kings 21. 4), In fretful discontent, but in order
It, Colonel Rawlinson says the Assyrian version confirms the most important features of the Scripture account. The Jewish and Assyrian narratives of tlie campaign are, indeed, on the whole, strikingly Illustrative of each otlier. [Outlines of Assyrian History.] to secure abetter opportunity for prayer. 3. remember now howl have walke<l before thee, Ac—The course of Hezekiah's thoughts was evidently directed to tho promise made to David and his successors on tlie tlirono
35, 36. An Angel Destroys the Assyrians. 35. In the morning . . . tliey were all dead corpses—It was the miraculous Interposition of the Almighty that defended Jerusalem. As to the secondary agent employed in the destruction of the Assyrian army, It is mosiprobable that (1 Kings 8. '25). He had kept the conditions as faithfully as human Inflrmlty admitted, and as ho had bon all along free from any of those great crimes by which, through tho
It was effected by a hot south wind—the simoom-such as to this day often envelops and destroys whole caravans. This conjecture is supp9rted by v. 7, and J(!remlah SI. I. The destruction wbk during night; tlie ol Hcers andsoldiers, i)eing in full security, were negligent; tlieir dlsclplina was relaxed; the camp-guards were not alert, or perhaps they themselves were the first taken off, and those who slept, no< wrapped up, imbibed the poison plen-
Judgment of God, human life was often sudtli'nly out short, his great grief might arise partly from the love of life, partly from the obscurity of the Mosaic dlsponsatlon, where life and Iniinortnllty had not boon fully brought to light, and partly from his plans for the reformation of his kingdom being frustrated by his death. He pleaded tho fuinimentof the promise. 4. afore Isaiah was ^one out Into the middle court-Of the royal oastl(>. 5. Thus snith. . . the God of I>avld thy father—An lmniodl!it(>answer was given to his prayer, containing an a»surnn<u> that the Lord was mindful of bis iiroinlse to Dnvid, and would nctifully. If this had been an evening of dissolute mirth (no uncommon thing In a camp), their Joy (perhaps for a victory), or "tlie first night of their attacking the city," •nays Joseph us, became, by Its effects, one means of their destruction. [Calmkt's Fragment.] 36. So Scnna- ^eherlb, king of Assyria, went aild returned-The same coinpllsli It In Hezekiah's experience, lioth by the prolongation of his life, and bis deliverance from the Assyrians, on the third day — The perfect recovery fl-om k
The Sun goes Ten Degrees Backward. 2 KINGS XXI. MuTMsseh's Wicked Reign. reign. The work of religious reformation which Hezekiah had zealously carried on was but partially accomplished. There was little appearance of its influence on the heart and manners of the people at large. On the contrary, the true fear of God had vanished from the mass of the people; corruption a,nd vice increased, and were openly practised (Isaiah 28. 7, <tc.) by the degenerate leaders, who, having got the young prince Manasseh into their power, directed his education, trained him up in their views, and seduced him into the open patronage of idolatry. Hence, when he became sovereign, he introduced the worship of idols, the restoration of high places, and the erection of altars or pillars to Baal, and the placing, in the temple of God itself, a graven image of Asherah, the sacred or symbolic tree, which represented "all the host of heaven." This was not Idolati-y, but pure star worship, of Chaldaic and Assyrian origin. [Keil.] The sun, as among the Persians, had chariots and horses consecrated to it (ch. 23. 11), and Incense was offered to the stars on the housetops (ch. 23. 12; 'i Chronicles 33. 5; Jeremiah 19. 13; Zephaniah 1.5), and n the temple area with the face turned toward the sunrise (Ezekiel 8. 16). 5. the two courts of the house of tlie Lord—The court of the priests and the large court of the people. 6. made his son pass through the tire—(See on ch. 16. 3.) obser^-ed times—From an observation of the clouds, used enchantments—Jugglery and spells, dealt witli familiar spirits—Sept., ventriloquists, who pretended to ask counsel of a familiar spirit, and gave the response received from him to others. • and wizards—Wise or knowing ones, who protended to reveal secrets, to recover things lost, and hidden treasure, and interpret dreams. A great influx of these impostors had, at various times, poured from Chaldea into the land of Israel to pursue their gainful occupations, especially during the reigns of the latter kings; and Manasseh was not only their liberal patron, but zealous to. appear himself an adept in the arts. He raised them to be an influential class at his court, as they were in that of Assyria and Babylon, where nothing was done till they had ascertained the lucky hour and promised a happy issue. 7. And he set a graven image—The placing of the Asherah within the precincts of the temple, dangerous sickness, within so short a time, shows the miraculous cliaracter of the cure (see his thanksgiving song, Isaiah 38. 9). The disease cannot be ascertained; but the text gives no hint tliat the plague was raging then in JuruBalem; and although A.vai) physicians apply a cataplasm of flgs to plagUe-boils, they also do" so in other cases, as figs are considered useful In ripening and soothing in- .- flammatory ulcers.
8-20. The Sun Goes Ten Degrees Backward. 8. Hezekiah said unto Isatali, Wliat will be tlie sign that tlie Xjord sliall heal me—His recovei-y in the course of nature was so unlooked for, that the king asked for some token to justify his reliance on the truth of the prophet's communication ; and the sign he specified was granted to him. The shadow of the sun went back upon the dial of Ahaz the ten degrees It had gone down. Various conjectures have been formed as to this dial. The word in the original is "degrees," or "steps," and hence many commentators have supposed that it was a stair, so artfully contrived, that the shadow on the steps indicated the hours and course of the sun. But it
Is more probable that it was a proper instrument, and, from the Hebrews having no term to designate it, that it was one of the foreign novelties imported from Babylon by Ahaz, It seems to have been of such magnitude, and so placed in the court, that Isaiah could point to it, and the king see il, from his chamber. The retrogression of the sun's shadow on the dial was miraculously accomplished by the omnipotent power of God; but the phenomenon was temporary, local, confined to the notice, and Intended for the satisfaction, only of Hezekiah and his court, ia-19. Bei-odacU-baladan—(Isaiah 39.) The first king of Babylon mentioned in sacred history; formerly its rulers were viceroys of the Assyrian monarchs. This individual threw off the yoke, and, asserting his Independence, made with varying success, a long and obstinate resistance. [Rawlinson's Outlines.] The message of congratulation to Hezekiah, was, in all likelihood, accompanied with proposals for a defensive alliance against their common Assyrian enemy. The king of Judah, flattered with this honour, showed the ambassadors all his treasures, his armoury and warlike stores which was dedicated to the worship of the true God, is dwelt upon as the most aggravated outrage of the royal idolater. 8. neither will I make the feet of Israel move . . . out of the land wliich I gave their fathers —Alluding to the promise (2 Samuel 7. 10). only if they will obsei-ve, &c.—This condition was expressed from tha first plantation of Israel in Canaan. But that people not only did not keep it, but through the pernicious influence of Manasseh, were seduced into greater excesses of idolatrous corruption than even the original Canaanites. 10-17. the Lord spake by his servants the prophets These were Hosea, Joel, Nahum, Habakkuk, and Isaiah. Their counsels, admonitions, and prophetic warnings, were put on record in the national chronicles (2 Chronicles 33. 18), and now form part of the sacred canon. 1.'4. whosoever heareth of it, both his ears shall tingle— and his motive for this was evidently that the Babylonian deputies might be the more induced to prize his friendship, the silver and the gold—He paid so much tribute to Sennacherib as exhausted his treasury (ch. 18. 16). But, after the destruction of Sennacherib, presents were brought him from various quarters, out of respect to a king who, by his faith and prayer, saved his country; and besides, it is by no means improbable that from the corpses in the Assyrian camp, all the gold and silver he had paid might be recovered. The vain display, however, wasolfensive to his Divine liege-lord, who sent Isaiah to reprove him. The answer he gave the prophet (v. 11) shows how he was elated by the compliment of their visit; but it was wrong, as presenting a bait for the cupidity of these rapacious foreigners, who, at no distant period, would return and pill Age his country, and transfer all the possessions he ostentatiously displayed to Babylon, as well as his posterity to be court attendants in that country—(see on 2 Chronicles .32. 31). 19. Good is the word of the liord—Indicating a humble and pious resignation to the Divine will. The concluding part of his reply was uttered after a pause, and was probably an ejaculation to himself, expressing his thankfulness, that, though gi-eat afflictions should befal his descendants, the execution of the Divine strong metaphorical form of announcing an extraordinary and appalling event (see 1 Samuel 3. 11 ; Jeremiah 19. 3 ; also Habakkuk 1. 5). 13. the line of Samaria and the plummet of the liouse of Ahab—Captives doomed to destruction were sometimes grouped together, and marked off by means of a measuring-line and plummet (2 Samuels. 2; Isaiah 34.11; Amos 7. 7); so tli'at the line of Samaria means the line drawn for the destruction of Samaria; the plummet of the house of Ahab, for exterminating his apostate family; and the import oi the threatening declaration here is, that Judan would be utterly destroyed, as Samaria and the dynasty of Ahab had been. I will wipe Jerusalem, &c.—The same doom is denounced more strongly in a figure unmistakably significant. 14. I will forsake the remnant of mine iii> heritance—The people of Judah, who of all the choseo people alone remained. The consequence of the Lord's forsaking them would be their fall into the power of their enemies. 16. Moreover, Manasseh shed innocent b!oo —Not content with the patronage and the pract ice of idoljudgment was to be suspended during his own lifetime, ao. pool and a condul<>-(See on 2 Chronicles 32. 30.)
CHAPTER XXI.
Ver. 1-18. MANAasEH's Wicked Reion, and Great Idolatry. 1. Manasseh was twelve years old when he began to reign-He must have been born three years alter his father's recovery; and his minority, spent under the Influence of guardians who were hostile to the religious principles and reforming policy of his father, may account in part for the anti-theocratic principles of his Jodiaks Good Reign. 2 KINGS XXII, XXIII. He Destroys Idolati y. miah2(3. 2i). Aclibor—or Abdon (2 Chronicles 3^. 20), a man atrous abomination, he was a cruel persecutor of all who of influence at court (Jeremiah 2ti. 22). Tlie occasion waa urgent, and tlierefore they were sent—not to ZephaniaU (Zephaniah 1. 1), who was perhaps young—nor to Jeremiah, who was probably absent at liis house in Anathoth, but to one wlio was at hand and known for her prophetic gifts—to Huldaii, who was probably at this time a widow. Her husband Sliallum was grandson of one Harhas, "keepei' of the wardrobe." If this means the priestly wardrobe, he must have been a Levite. But it probably ftid not conform. The land was deluged with the blood of good men; amongst whom it is traditionally said Isaiah snflered a horrid death, by being sawn asunder (see on Hebrews 11. 37).
19-26. Amon'S Wicked Reign. 18. Amon his son reigned In Ills stead—This prince continued the idolatrous policy of his father; and, after an inglorious reign of two years, was massacred by some of his own domestics. The people slew the regicide conspirators, and placed refers to the royal wardrobe, she dwelt ... in the college—Ratlier in the Misnah, taking the original word as a proper name, not a school or college, but a particular suburb of Jerusalem. She was held in such, veneration that Jewish writers say she and Jehoiada the priest were the only persons not of tlie house of David (2 Chronicles his son Joslah on the throne.
CHAPTER XXII.
Ver. 1, 2. JosiAH's Good Reign. 1. Joslah was eight years old wlien he began to reign—Happier tliau his grandfather Manasseh, he seems to have fallen during his minority under the care of better guardians, wlio trained him in the principles and practice of piety; and so
24. 16) who were ever buried in Jerusalem. 15. she said tmto them, Thus saith tlie Lord God of Israel, tell the man that sent you—On being consulted, she delivered an oracular response in which judgment was blended with mercy; for it announced the impending calamities that at no distant period were to overtake the city and its inhabitants, but at the same time consoled the king witli an assurance that tills season of punislinieiit and sorrow should not be during his lifetime, on account of the faith, penitence and pious zeal for tlie Divine glory and worship which, in his public capacity and with his royal influence, he had displayed. strongly had his young affections been enlisted on the side of true and undeflled religion, that he continued to adhere all his life, with undeviating perseverancei to the cause of God and righteousness.
3-7. He Provides for the Repair of the Temple.
3. in the eighteenth year of King Joslah—Previous to this period, he had commenced the work of national reformation. The preliminary steps had been already taken ; not only the builders were employed, but money had been brought by all the people, and received by ths Levites at the door, and various other preparations had been made. But the course of this narrative turns on one interesting incident which happened in the eighteenth year of Josiah's reign, and hence that date is specified. In fact the whole land was thoroughly purified from every
CHAPTER XXIII.
Ver. 1-3. JosiAH Causes the Lam' to he Read. 1. the king sent and gatliercd nil the elders—This pious and patriotic king, not content with tlie promise of his own security, felt, after Huldali's response, an increased desire to avert the threatened calamities from his kingdom and people. Knowing the richness of the Divine clemency and grace to the penitent, he convened the elders of the people, and placing liimself at their head, accompanied by tlie collective body of the inluiliitants, went in solemn procession to the temple, wliere lie :>rdered the book of tlie law to be read to tl'.e assembled audience, and covenanted, with the unanimous concurrence of his subjects, to adlu re steadfastly to all the commandments of the Lord. It was an occasion of solemn interest, closely connected with a great national crisis, and the beautiful example of piety in the highest quarter would exert a salutary Induence over all classes of tlie people in animating their devotions and encouraging their return to the faitli of their fathers. 3. I)e read in their ears i.e., caused to be read. 3. all the |>eo|>Ie stood to the covenant— i. <:, the.v agreed to tl\e proposals made; they assented to what was reiiuired of llieni. object and all traces of idolatry. The king now addressed himself to the repair and embellishment of the temple, and gave directions to Hilkiah the high priest to take a general survey, in order to ascertain what was necessary to be done (see on 2 Chronicles Ai. 8-15).
8-15. HitKiAH Finds the Book of the Law. 8. Hilkiah said ... I have found the bool of tlie law in the Iiouse of the Lord, &C.—4. e., the law of Moses—the Pent;Ueuch. It was the temple copy—which, having been laid (Deuteronomy 31. 2.5, 20) beside tlie ark in the most holy place, and during the ungodly reigns of Manasseh and Amon—perhaps under Ahaz, when the temple itself had been profaned by idols, and the arlc also (2 Chronicles 35.
3) removed from its site—was someliow lost, and was now found again during the repair of tlie temple. [KeiIj.] Delivered by Hilkiali the discoverer to Sliaplian tlie scribe, it was by tlie latter shown and read to the king. It is thought, with great probability, that tlie passage read to the king, and by which the royal mind was so greatly excited, was a portion of Deuteronomy, the 28th, 29th and 30th chapters, in which is recorded a renewal of the national covenant, and an enumeration of tlie terriljle threats and cur.ses denounced against all wlio violated the 4-2S. He Dkstuoys Idolatry. 4. the king eoinmandefl Hilklah, &o. i.e., the high priest and other priests, for there was not a variety of dlllcijvl gradations in the temple, all the vessels, A-c.— llie wllole apiaratus of idol worship, burned them witliout J«"rusalem The law required them to be consigned to the Haines (Deuteronomy 7.25). in the flelils of Kidron — Most probably that part of the valley of Kidron, where lies Jerusalem and the Mount of Olives. It Is a level, spacious basin, abounding at present with plantations. |UoiuNson.] The brook winds along the <>ast and south of the city, the channel of which is throughout a large portion of the yiar almost or wholly dry, except after lieav.y rains, when It suddenly swells and overflows. There was emptied all the impurities of the temple (2 Clironicle.s 29. 15, 1(!) and the city. Ills r(>loriiiliig iiredecessnrs had ordi-red the mutilated relics of Idolatry to bo thrown into that receptacle of tilth (1 Kings 15. 13; 2 Chronicles 15. 16; 30. U), but Joslah, while he Imitated their piety, far outstripped them In zeal; for he caused the ashes of the Inirut wood and the fragmenis of the broken metal to be cOllecled and conveyed to Beth-el, In order llu nceforth to associate Ideas of horror and avtlsion witli that place, as odious for the wornt iiolluthns. 5. put down tlie idolatroiia liiw, whether prince or people. The impressions of grief and terror which tlie reading produced on the mind of Josiah have seemed to many unaccountable. But, as it
Is certain from the extensive and familiar knowledge displayed by the propliets, that there were numbers of oUier copies in popular circulation, the king must have known its sacred contents In some degree. But lie niiglit liavo Ijcen a stranger ,to the passage read liim, or tlie reading of it might, in tlie peculiar circumstances, have found a way to his heart in a manner that he never felt before. His strong faith in the Divine word, and liis painful consciousness tliat the woeful and long-continued apostasies of the nation hail exposed tliem to tlie infliction of tlio judgments denounced, must have come ^vith overwhelming force on tlie lieart of so jiious a prince. I'-J-LI. tlie Iting commanded . . . go, inquire of tlie Lord for me, &c.—The agitattid feelings of tlie icing prompted liiin to ask immediate counsel liow to avert tliosi; curses und(>r whicll his kingdom lay; and fortliwith a deputation of his principal olllcers was sent to oi e endowed with tlie p-rophetlc spirit. Aliikam, a friend of Jcicmiali (Jere246 l>rlc»tj*— //6'6?x>it', Chemarliu, "soorclied," i. e., Guebres, or JosUih Destroys Idtilatry, 2 ki Kgs xxiy. and Defiles the Ifiyh Place*, tlie hill on the right hand denotes the soutlirrnniost peak. Josiali Is said not to have destroyed, but only defiled, "the high places on the hill of corruptitjn." It is most probable that Hezekiah had long before demolished the idolatrous temples erected there by Solomon ; but, as the superstitions people continued to regard thi> spot as consecrated ground, Josiah defiled it, 14t. filled tht-ir places with the bones of men—Kvery moiiunient of idolatry in his dominions he in like manner destroyed, aiid the places where they stood he defiled by strewing them with dead men's l)ones. The presence of a dead carcass rendered both persons and places unclean in the eyes both of Jews and heathens. 15-30. Moreover, ihe altar tliat was at Beth-el, &c.—Not satisfied with the removal of every vestige of idolatry from his own dominions, this zealous iconoclast made a tour of inspection through the cities of Bamaria and all the territory formerly occupied by the ten tribes, destroying the altars and temples of the high places, consigning the Asherim to the flames, putting to death the priests of the high places, and showing his horror at Idolatry by ransacking the sepulchres of idolatrous priests, and strewing the burnt ashes of their l)ones upon the altars before he demolished them, according to tlie wortl of n»e I/ord, wliich the man of God proclaimeil, &c.—In carrying on these proceedings, Josiah was prompted by his own intense hatred of idolatry. But it is remarkable that this act was predicted 326 years before his birth, and his name also was expressly mentioned, as well as the very place where it should be done (1 Kings 13.2). This is one of the most remarkable prophecies contained in the Bible. 17. what title is tl»at that I seel—The king's attention, it is probable, had been arrested by a tombstone more conspicuous than the rest around it, bearing on an inscription the name of him that lay beneath; and this* prompted his curiosity to make the inquiry, the mti\ of the cUy—not the Assyrian colonists—for they could know nothing about the ancient transactions of the place—but some of the old people who had been allowed to remain, and perhaps tho tomb itself might not then have been discoverable, through the effects of time and neglect, had not some " Old Mortality" garnished the sepulchre of the rigliteons. ill-ZS. the king commnniled all tlie people, saying. Keep the passover unto the Lord your God, <tc.—It was observed with great solemnity, and was attended not only by his own subjects, but by the remnant people from Israel (see on 2 Chronicles 35. 1-19). Many of the Israelites who were at Jerusalem might have heard o/,if they did not hear, the law read by Josiah. It is pitibftble that they might even have got a copy of the law, stimulated as ^liey were to the better observance of Jehovah's worship by the unusual and solemn transactions at Jerusalem. 36. Notwithstanding, the Lord turned not from the fierceness of his vnrath, (fee. The national reformation which Josiah carried on was acquiesced in by the people from submission to the royal will; biit they entertained a secret and strong hankering after the suppressed idolatries. Though outwardly purified, their hearts were not right towards .God, as appears from many p'assages of the prophetic writings; their thorough reform was hopeless-; and God, who saw no sign of genuine repentance, allowed his decree (ch. 21. 12-15) for the subversion of the kingdom to take fatal efl Tect. 29. In his days Pharaoli-uechoh— (See 2 Chronicles 35. 20-27.) flre-worshippers, distinguished bj' a girdle (EzekicI 23.
14-17) or belt of wool and camel's ha,ir, twisted round the body twice and tied with four knots, which had a symbolic meaning, and made it a defence against evil, them also tltat 3i>ui-ned incense unto Baal, to the sun, and (o the moon, &c.—or Baal-shemesh—for Baal was sometimes considered the sun. This form of false worship was not by images, but pure star-woreliip, borrowed from the old Assyrians, and—Rather, even to all the host of heaven. 6. brought otit the grove—t. e., Asherah, the m.vstic tree, placed by Manasseh in the temple, removed by him after his conversion, and replaced in the sanctuary by his wicked son Amon. Josiah had it taken to Kidron, burnt the wood, ground the metal about it to powdei', and strewed the ashes "on the graves of tlie children of the people." The poor were buried in a common on part of the valley of Kidron. But reference is here made to the graves "of those that had sacrificed" (2 Chronicles 31, 4). 7. hralcc down the houses of the sodomites—not solid houses, but tents, called elsewhere Succoth-benoth, the booths of the young women who were devoted to the service of Asherah, for wliich they made embroidered hangings, and in which they gave themselves to unbridled revelry and lust. Or the hangings might be for Asherah itself, as it is a popular superstition in the East to hang pieces of cloth on trees. 8. he brought all tlte priests out of the cities of Jiidah, and defiled the high places, &c.—Numbers of the Levitical order, finding in the reigns of Manasseh and Amon the temple worship abolished, and the tithes and other of Teriugs alienated, had been betrayed into the folly of officiating on high places, and presenting such sacrifices as were brought to them. Tliese irregularities, even though the object of that worship was the true God, were prohibited in the law (Deuteronomy 12. 11). Those who had been guilty of this sin, Josiah brought to Jerusalem, and, regarding them as defiled, debarred them from the service of the temple, but gave them an allowance out of the temple revenues, like the lame and disabled members of the priesthood (Leviticus 21. 21, 22). from Geba to Beershebo—the most nortliern and the most southern places In Judah—meaning all parts of the kingdom, the high places . . . wliich were in the entering in of the gate of Joshua—The governor's house and gate were on the left of the city gate, and close by the entrance of that civic mansion-house were public altars, dedicated, it might be, to the true God, but contrary to his own ordinance of worship (Isaiah 57. 8). 10. Topheth—so called from Toph—a drum—the prevailing opinion among Jewish writers being that the cries of the terrified children made to pass through the fire in that place of idolatrous horror were drowned by the sound of that instrument.
. 11. took away tlie horses which the kings of Jndah had given to the sun—Among the people who anciently 'worshipped the sun, horses were usually dedicated to that divinity, from the supposed idea that the sun himself was drawn in a chariot by horses. In some cases these horses were sacrificed; but more commonly they were employed either in the sacred processions to carry the images of the sun, or for the worshippers to ride in every morning to welcome his rise. It seems that the idolatrous kings, Ahaz, Manasseh, and Amon, or their great officers, proceeded on these horses early on each day from the east gate of the temple to salute and woi-shi p the sun at his appearing above the horizon. 12. tlie altars that were on the top of the upper chambers of Ahaz— Altars were reared on the tlat roofs of houses, where the worsliippers of "the host of heaven" burnt Incense (Zephaniah 1. 5 ; Jeremiah 19. 13). Ahaz had reared altars for this purpose on tlie oleah, or upper chamber of CHAPTER XXIV.
Vcr. 1-7. Jeiioiakim Procures HIS OWN Ruin. I.Nebuchadnezzar—The son of Nabopolassar, the founder of the Chaldee monarchy. This Invasion took place in the fourth year of Jehoiaklm's, and the first of Nebuchadnezzar's reign (Jeremiali 2.5. 1; cf, 46. 2), The young king of Assyria being probably detained at home on account of his father's demise, despatched, along with the Chaldean troops on his border, an army composed of the tributary nations tliat were contiguous to Judea, to chastise Jehoiaklm's revolt from his yoke. But this hostile band was only an instrument iu executing the Divine ludgmenitv. his palace, and Manasseh on some portion of the roof of the temple. Josiah dexnolished both of tliese structures. 13. the high places . . . which Solomon had builded (See on 1 Kings 11. 7.) the right hand of the Mount of Corruption—The Mount of Olives is a hilly range on the east of Jerusalem. This range has three summits, of whicn the central one is the Mount of Corruption, so called from the idol temples built there, and of course
Jerusalem Taken hy Nebuchadnezzar. 2 KINGS XXV. Zedekiah 2'txken Captive,' heart towards God was thesarae as that of Jehoiakim, Impenitent and heedless of God's word. '^0. tliroiigli the anger of the Lord . . . he cast them out of liis presence —i. e., in the course of God's righteous providence, his policy as king would prove ruinous to his country. Zedekiah rebelled against tlie king of Babylon-Instigated by ambassadors from the neighbouring states who came
2) denounced by the prophets against Judah for the sins of the people; and hence, though marching by the orders of the Assyrian monarch, they are described as sent by the Lord {v. 3). 3. the Lord ivould not pardon—(see on ch. 23. 26 ; Jeremiah 15. 1). 6. Jelioiafcini slept witli his ra;thers—Tliis phraseology can mean nothing more tlian.that he died; for he was not buried with his royal ancesto congratulate him on his ascension to the throne (cf. Jeremiah 17. 3, with 28. 1), and at the same time get him to join them in a common league to throw off the Assyrian yoke. Though warned by Jeremiah against this step, the infatuated and perjured (Ezekiel 17. 13) Zedekiah persisted in his revolt. tors; and whether he fell in battle, or his body was subjected to posthumous insults, he was, according to the prediction (Jeremiah 22. 19), not honoured with the rites of sepulture (Jeremiah 36. 30). Jelioiacliin liis son reigned in liis stead—The very brief reign of this prince, which lasted only three months, during which he was a humble vassal of the Assyrians, is scarcely deserving to be taken
CHAPTER XXV. into account, and therefore is no way contradictory to the prophetic menace denounced against his father (Jeremiah
Ver. 1-3. Jerusalem Again Besieged. 1. Sfebmhadnezzar . . . came . . . against Jerusalem, and pilcliod against it—Incensed by the revolt of Zedekiah, the Assyrian despot determined to put an end to the perfidious and inconstant monarchy of Jndea. This chapter nan rates his third and last invasion, which he conducted In person at the head of an immense army, levied out of all the tributary nations under his swa.v. Having overrun the northern parts of the country, and taken almost all the fenced cities (Jeremiah 3-1. 7), he marched direct to Jerusalem to invest it. The djite of the beginning as well as of the end of the siege is here carefully marked (cf. Ezekiel 24. 1; Jeremiah 39. 1; 52. J-fi); from which it appears, that; with a brief interruption caused by Nebuchadnezzar's marching to opv>ose the lOgyptians who were ooming to its relief, but who retreated without light-
36. 30). 7. tlic king of Egypt— i. e., Pharaoh-nechoh.
8,9. Jehoiachin Succeeds Him. 8. Jeholacliin—i. e., Ood appointed, contracted into Jcconiah and Coniah (Jeremiah 22. 21). eigliteen years old wlien lie began to reign —At the age of eight liis father took him into partnership
In the government (2 Chronicles 36. 9). He began to reign alone at eighteen. 9. lie did tlint tvliicli «ns evil in the sight of the Lord—Untaught by experience, and deaf to the prophetic warnings, he pursued the evil courses which had brought so many disasters upon the royal family as well as the people of Judah. This bad character is figuratively but strongly depicted (Ezekiel 19. 5-7).
10-16. Jerusalem Taken. 10. at that time—Within three months after his accession to the throne; it was the spring of the year (2 Chronicles 36. 10) ; so early did he indicate a feeling hostile to the interests of his Assyrian ing, tlie siege lasted a year and a hnlf. 8o long a resistance was owing, not to the superior skill and valour of the Jewish soldiers, but to the strength of the city fortifications, on which the king too confidently relied (cf. ,Teremiah 21.; 37.; 3S). pitched against il, and . . . built forts-Riither, perhaps, drew lines of eircunivallatton, with a ditch to prevent any going out of the city. On this rampart were erected his military engines for throw'ing missiles Into the city. on the ninth day of the fourth month the famine prevaileil—In conse(|uence of the close and protracted blockade, the inhat)ilants were reduced to dreadful extremities; and, under the maddening influence of hunger, the most inhuman atrocities were perpetrated (Lamentations 2. 20, 22; t. 0, 10; Ezekiel ,5. 10). This was a fulfilment of the proplvetic denunciations threatened on the apostasy of the chosen people (Iicviticus liege-lord, by forming a league with Egypt. Nebuchadnezzar sent his generals to besiege Jerusalem, as Jeremiah had foretold (22. 18 ; 21. 30), and soon after followed in person. Convinced of tlie hopelessness of making any efiectual resistance, Jehoiachin, going to the camp of the besiegers, surrendered {v. 12), in the exi)ectatioh, probably, of being allowed to retain his throne as a vassal of the Assyrian empire. But Nebuchadnezzar's clemency towards the kings of Judali was now exhausted, so that Jehoiachin was sent as a captive to Babylon, according to Jeremiah's prediction (22. 21), accompanied by the queenmother (the same who had held thatdignity under Jehoahaz) (ch. 23. 31), his generals, and officers. This happened in the eighth year of Nebuchadnezzar's reign, computing from the time when he was associated with his father in the government. Those that were left consisted chiefly of the poorer sort of people, and the unskilled workmen. The palace.and the temple were ransacked. The smaller golden vessels had been taken on the tir.st capture of Jerusalem, and placed by Nebuchadnezzar in the temple of his god as tokens of victory, and used by Belshazzar at his impious feast, for the purpose of rewarding his army with these trophies, amongst which were probably the golden candlesticks, ark, &c. (cf. 2 Chronicles 36. 7 ; Daniel
26.29; Deuteronomy 28.53-57; Jeremiali 15.2; 27. 13; Ezekiel i. 16).
4-30. Zedekiah Taken. 4. the city was broken up— i. e., a breach was efl'ected, as wo are elsewhere int\)rmed, in a part of the wall belonging to tlie lower (^Ity (2 Chronicles 32. 5; 33. H). the men of ^vnr iled I>jnljvlit by the tvay of the gate lH'twe<'n two walls, which is by the king's garden— ''I'lie king's garden was (Netu-miali 3. 15) at the po{il of Silo.'ini. /. <., at the riioulli of (lie Tyr<))vT>on. A trace of tlie outermost of lliese two wiills ai>pears to bo
1. 2). Now the gold plating was torn oil' all the larger temple furniture. 13. as the Lonl had said— (cf. cli. 20.17; Isaiah 39. 6; Jeremiah 15. 13 ; 17. 3). The elite of the nation for rank, usefulness, and moral worth, all who might be still extant, in the rude pathway wiiieh crosses flio mouth of the Tyropieon, on a mound hard liy the old mulberry tree, which marks the tnulil lonal sjiot of Isaiah's nuirtyruseful in Babylon or dangerous in Palestine, were carried off to Babylon, to the number of ten thousand (v. U). These are fUJecilied {v. 15, 16), warriors, 7000; craftsmen and smiths, 1000; kings' wives, officers, and princes, also priests and prophets (Jeremiah 29.1; Ezekiel 1. 1), 2(XJ0; e(iual to 10,000 captives in all.
f HoiuNSON.] It is prolmhle that the Ix-sii-gers had overlooked this pass, tlie king went . , . towaivl the plain— i. e., tlio tlhor, or valley of Jordan, estiln.ited at five hours' distance from Jerusalem. The plain near Jericho is about eleven or twelve miles bioiul. 0. they tool< the king and tirough* lilm ... to KIblali—Nebuchadnezzar, hiivliiii gone from the slegii to opi>o.se tho auxiliary forivs of I'liara Dli-hoph ra, his generals to carry on the blockaiie, lic> himself v\iX returning to tho scenic of act ion, hut taking u|) his sla Moh at Klbliih in the land of Ilamath (ell. 2:S. 33). tlary gave Judgment upon him—They, /. c, tho council (Jireiiiiah 'iO. 3. 13; Daniel (i.
17-20. Zedeki All's Evil Reign. 17. thehingof llabylon made Mattanlah, Itis father's Itrothir, king in lil.s stead-Adliering to his former policy of mainlalnii\g a show of monarchy, Nebuchadnezzar app<)inli;d the third and youngest sonof Josiah (1 Chronicles 3. 15), lull brother of Jehoahaz, and uncle of the captive Jehoiachin. But, according to the custom of conquerors, who changed the names of the great men they look cjiptivcs in war, in token of tlieir supremacy, ho gave him the new name of Zedekiah— ('. e., "The righteous of Ood." Tli's being a purely Ilobiow name, it seems that he allowed the puppet king tochooBe his own name wiueb was coallhued. His 218
7, S, 12), regnrdliig him as a scdillous and rebellious vassal, condemned hliii for vlolat lug his oalh ainl nei{le<'tlng the annoniicement of the nivine will as iiiiuli' known Vo him by Jeremiali (<?f. Jeremiah 3'2. 5; 31. 2; 3S. 171. Ills sons and the nobles who had Joined in his flight were sliiln before Ills eyes (Jeremiah 39. 6; 52. 10). In conformity with Adams Line, to Noah. 1 CHRONICLES 1. Tlte Sons of Ishmad. em notions, which consider a blind man Incapable of such a crisis. Many of the fugitive Jews, as well as the soldiers of Zedeltiah who had accompanied tlie king In his flight to the plains of Jericho, left their retreats (Jeremiah 40. 11, 12) and flocked around the governor; who, having counselled them to submit, promised them on complying with tills condition, security on oath that they would retain their possessions and enjoy the produce of their land (Jeremiah 40. 9). 35. Islimael ... of tlie seedroyal cam'e, and teii men with liim, and smote Gedaliah—He had found refuge with Baalis, king of tlie Ammonites, and he returned with,a bad design, biding either instigated by envy of a governor not descended from the house of David, or bribed by Baalis to murder Gedaliah. The generous governor, tliougli apprised of his intentions, refu.sed to credit the report, much less to sanction the proposal made by an attached friend to cut ruling, his eyes were put out, and being put in chains, he was carried to perpetual imprisonment in Babylon (Jeremiah 52. 11), which, though he came to it, as Ezekiel had foretold, he did not see (Jeremiah 32. 5; Ezekiel 12. 13; 17.
16). 8-18. on tlie geventli day of the month . . . came Nebuzar-adan—(cf. Jeremiah 52. 12.) In attempting to leconcile these two passages, it must be supposed either that, though he had set out on the 7th, he did not arrive In Jerusalem till the 10th, or that he did not put his orders In execution till that day. His office as captain of the guard (Genesis 37. 36 ; 39. 1) called him to execute the awards of justice on criminals; and hence, although not engaged in the siege of Jerusalem (Jeremiah 39. 13), Nebuzar-adan was despatched to rase the city, to plunder the temple, to lay both In ruins, demolish the fortifications, and transport the inhabitants to Babylon. The most eminent of these were taken to the king at Riblah ofl" Ishmael. The consequence was, that he was murdered by this same Ishmael, when entertaining him in his own house (Jeremiah 41. 1). 36. and all the people came to Egypt—In spite of Jeremiah's dissuasions (Jeremiah 43. 7. 8), and settled in various cities of tliat country (Jeremiah 44. 1). 37. seven and twentieth year of the captivity of Jelioiachin—corresponding witli tlie year of Nebuchadnezzar's deatli, and his son Evil-merodach's ascension to tlie throne. Evll-merodach did lift up the head of Jelioiachin, and spnke kindly—gave liiiu lib- (v. 27) and executed, as instigators and abettoi's of the rebellion, or otherwise obnoxious to the Assyrian government. In their number were Seraiah, the high priest, grandfather of Ezra (Ezra 7. 1), his sagan or deputy, a priest of the second order (Jeremiah 21. 2; 29. 25, 29 ; 37. 3). the three keepers of the door—not mere porters, but officers of high trust among the Levites (ch. 22. 4; 1 Chronicles 9. 26). 19. live men of them that were in the king's presence i. e., who belonged to the royal retinue ertj' upon parole. This kindly feeling is said to have originated in a familiar acquaintance formed in prison, in which Evil-merodach had lain till liis father's death, on account of some malversation while acting as regent during Nebuchadnezzar's seven years' illness (Daniel 4.
It is probable that there were five at first, and that other two were found afterwards (Jeremiah 52. 25). sa-ae. Nebucltadnezzar . . . made Gedaliali mler—The people permitted to remain were, besides the king's daughters, a few court attendants and others (Jeremiah 40. 7) too insignificant to be removed, only the peasantry who could 32, 33). But doubtless the improvement in Zedekiah's condition is to be traced to the overruling providence and grace of Him who still cherished purposes of love to the house of David (2 Samuel 7. 14, 15). 39. he ate continually before him—i. e., according to an ancient usage in Eastern courts, had a seat at the royal table on great days, and had a stated provision granted him for the maintenance of his exiled court. till the land arid dress the vineyards. Gedaliah was Jeremiah's friend (Jeremiah 26. 24), and having, by the prophet's counsel, probably fled from the city as abandoned of God, he surrendered himself to the conqueror (Jeremiah 38. 2, 17), and being promoted to the government of Judea, fixed his provincial court at Mizpeh. He was W«U qualified to surmount the difficulties of ruling at
THE
FIRST BOOK OF
THE CHUONICLES.
CHAPTER I.
24-28. Shem'sLineto Abkaham. 34. Shem, &c.—This comprises a list of ten, inclusive of Abraham.
Ver. 1-23. Adam's Line to Noah. 1. Adam, &c.—" Begat" must be understood. Only that one member of the family
29-31. Sons or Ishmael. 33. These are their generations—The heads of his twelve tribes. Tlie greatnorthern desert of Arabia, including the entire neck, was colonized bj' these tribes; and if we can recover, in the modern geography of this part of the country, Arab tribes bearing the names of those patriarchs, i. e., names corresponding with those preserved in the original catalogue of Scripture, we obtain at once so many evidences, not of mere similarity, but of absolute Identification. [ForsTER.] Nebaloth—Gave rise to the Nabathaaaus of the classic, and tlie £cni Nahat of Oriental writers. Kedar Tlie Arab tribe, El Khedeyre, on the coast of Hedgar. Abdetl—Abdilla, the name of a tribe in Yt-.men. 30. Dumah—Dumah and Tema, the great Arab tribes of Ben! Teman. Thus tliis writer [Historical, GKOGitAj'HY op Arabia] traces the names of all the Iicads of the twelve tribes of Ishmael as perpetuated in the clans or tribes of the Arabs in the present day.
Is mentioned, who came in the direct order of succession. 4-/S3. Noah, Shem, Ham, and Japheth—The three sons of this patriarch are enumerated, partly because they were the founders of the new world, and partly because the fulfilment of Noah's prophecy (Genesis 9. 2.5-27) could not otherwise appear to. have been verified. 13. Caslulilm (ofwhom came the Philistines), and Caphtorlm—Better rendered, "And Casluhim, of whom came the Philistim and Caphtorlm ;" they were brethren, the sons of Casluhim, and at first dwelt together, whence their names are used Interchangeably; and the Caphtorlm are described as Inhabiting Azzah, or Gaza, the seat of the Philistines. 1*. th'c Jebusites, &c.—From this verse to v. 17 the names are npt thase of individuals, but of people who all sprang from Canaan ; and as several of them became extinct or were amdlgamated with their brethren, their national appellations are given instead of tlie personal names of their ancestors. 17. Vz, and Hiil, and Gether, and M«»hech—Or Mash ; these were the children of Aram, and ffranfltons of fihpm. (Genesis 10. 23.) 18. Arphaxad beat Selah—Cainun, the father's name, is omitted here. (See on I.uke 3. 30.) 19. Peleg—(See on Genesis 10. 25.) 23. Ebnl—Or Obal. (Genesis 10. 28.)
32,33. Sons or Keturah. 33. sons of Keturoh—Tliese became founders of nomadic tribes in I lie north of Arabia and Syria, as Midian of the Midianites. (Genesis 36. 35; Judges 6. 2.) and Shuali—From wliom Bildad sprang. (Job 2. 11.)
3l-(2. Po.sTEUiTY OF Abraham BY Esau. 36. sons of Ellphaz—The tribe Adites, in the centre country of the The Posterity, of Caleb. 1 CHKONICLES II. IIL The Sons of David. called (Numbers 32.41; Deuteronomy 3.14) "the son of Manasseh." This designation implies that his inlieritance lay in that tribe in right of his grandmother; in other words, because his maternal and adoptinr; great-grandfather was Machir the son of Manasseh ; and Saracens, so called from his mother, Adah. (Genesis 36.
10. ) Teman—Gave rise to the land of Teman, n ear th e h ead of the Red Sea. Omar—The tribe Beni-Amma, settled at the northern point of DJebel Shera (Mount Seir). Zeplil —The tr'be Dzaf. Gatam—Katam, inhabited by the tribe Al Saruat, or "people of Sarah." Kenaz—The tribe Afnezes, a tribe whose settlement lies in the neighbourhood of Syria. Amalek—The Beui Malak of Zohran, and the Beni Maledj of the Shat el Arab. 37. Reuel—A power-
Jair, inheriting his property, was his lineal representative; .and accordingly this is expressly stated to be the case ; for the village group of " Havoth-Jair" was awarded to him in that tribe, in consequence of his valiant and patriotic exploits. This arrangement, however, took place previous to the law (Numbers 30.), by which it was enacted that heiresses were to marry in their own tribe. But this instance of Jair shows that in tlie case of a man obtaining an inheritance in another tribe it required him to become thoroughly incorporated with it as a representative of the family through \Yhich the inheritance was received. He had been adopted into Manasseh, and it would never have been imagined that ho w;is other than " a son of Manasseh " naturally, had not this passage given information supplementary to that of the passage in Numbers. 33. he took — rather "he had taken." This statement is accounting for his acquisition of so large a territory ; he got it by right of conquest from the former possessors. Kenatli—this place,. along with its group of surrounding villages, was gained by Nobah, one of Jair's officers sent by him to capture it (Numbers 32. 1, 2). all these belonged to the sons of Machir—In their number Jair is included as having completely identified himself l)y his marriage and residence in Gilead with thetribe of Manasseh. 34. Caleb-ephratah —so called from uniting the names of husband and wife ful Ijianch of the great Aeneze tribe, the Rowalla Arabs. Shanimah—The great tribe Beni.Shammar. In the same way, the names of the other kings and dukes are traced in the modern tribes of Arabia. But it is unnecessary to mention any more of these obscure nomads, except to notice that Jobab (v. 44), one of the kings of Edom, is considered to be Job, and that his seat was in the royal city of Dinahab (Genesis 36. 32), indentified with O'Daeb, a well-known town in the centre of Al Dahna, a great northern desert in the direction of Chaldea and the Euphrates. [FORSTEB.]
CHAPTER II.
Ver. 1, 2. Sons of Israel. Ver. 3-12. Posterity of JtJDAH. 3. The sons of Judali—His descendants are enumerated first, because the right and privileges of tlie primogeniture had been transferred to him (Genesis 49. 8), and because from his tribe the Messiah was to spring. 6. Zimri, and Ethan, and Heman, and Carcol, and Dara —these five are here stated to be the sons of Zerah, i. e., of Ezra, whence they were called Ezrahites. (1 Kings 4. 31.) In that passage they are called "the sons of Mahol," which, however, is to be taken not as a proper name, but appellatively for "sons of music, dancing," &c. The traditional fame of their great sagacity and acquirements had descended to the time of Solomon, and formed a standard of comparison for showing the superior wisdom of t hat monarch. Jewish writers say that they were looked up to as prophets by their countrymen during the abode In Egypt. 7. the sons of Carml—He was the son of Zimri, or Zabdi, as he is called. (Joshua 7. 1.) Achar—or Achan. (Joshua 7. 1.) This variety in the form of the name is with great propriety used here, since Achar means " troubler."
19), and supposed to be the same as was afterwards called Bethlehem-ephratah. Aslmr, tlie father of Tekoa —(2 Samuel 14. 2-4). He is called the father, either from his being the first founder, or perhaps the ruler, of the city. 34. Sheshau had no sons, but dangltters—either he had no sons alive at his death, or his family consisted wholly of daughters, of whom 'Ahlai (o. 31) was one, she being specially mentioned on account of the domestic relations about to he noticed. 35. Slieshan gave his daiiglnter to Jarha Ills servant to wife—The adoption and marriage of a foreign slave in the family where he is serving, is far from being a rare or extraordinary occurrence in Eastern countries. It is thought, however, by some to have been a connection not sanctioned by the law of Moses. [Michaelis.] But tliis is not a wellfounded objection, as the history of the Jews furnishes not a few examples of foreign pro.selytes in the same manner obtaining an inheritance in Israel; and doubtless JarhiX had previously embraced the Jewish fuitli in place of the grovelling Idolatries x)f his native Egypt. In such a case, therefore, there could bo no legal difficulty. Being a foreign slave, he luul no inheritance In a dilt'erent tribe to Injure by this connection; while nis marriage with Sheshan's daughter led to his adoption into the tribe of Judah, as well as his becomti\g heir of the family property. 4SJ. tl>e song of Caleb—(cf. v. IS, 25.) The sons here noticed were thi> fruit of his union with a third wife. 55. the fainllieg of tlie gerlbes—either civil or eccl(!siastlcal officers of the Kenite orlgfn, who are here classed with the tribe of Judah, not as being do Kcended from it, but as dwelling within its territory, and In a measure incorporated with Its people. .Tabez— 13-17. Children of Jesse. 15. David the seventh As it appears (1 Samuel 16. 10; 17. 12) that Jesse had eight sons, the presumption is from David being mentioned here as the seventh son of his father, tliat one of them had died at an early age, without leaving issue. 17. JTether the Ishmaellte—(cf. 2 Samuel 17. 25). In that passage he is called Ithra an Israelite; and there seems no reason why, in the early days of David, any one should be specially distinguished as an Israelite. The presumption is in favour of the reading followed by the Sept., which calls him "Jetra the Jezreelite." The circuni Btance of his settling in another tribe, or of a woman marrying out of her own tribe, was sufficiently rare and singular to call for the statement that Abigail was married to a man of Jezrcel.
18-5.5. Posterity OF Caleb. 18. Caleb the son of Hezyon—The notices concerning this pei-son appear confused in our version. In v. 19 he is said to be the father of llur, wliereas in v. 50 he is called " the son of Ilur." The words in this latter passage have been transposed in the copying, and should be read thus, "Hur the son of Caleb." begat children of Azubali his wife, and of Jeriotli—the former was his spouse, while Jerioth seems to have been a secondary wife, and the mother of the children whose names-are here given. On the death of his principal wife, he married Ephrath, and by her had Hur. ai. of Hezron place In Judah (cli. 4. 9). ICenlteg that eaiue of Ileiiiath —wlio set tkHl in Judali, and were thus distinguished from another division of the Kenite clan which dwelt in Manasseh (Judges 4. 11).
CHAPTER III.
Ver. 1-9. Hons of David. 1-3. Now tliege were the gong of David which were born unto liiiu in Hebron —It is of consequence for the proper understauiilng of events In the domestic history of David, to bear In mind the pla('o and time of his sous' birth. The eldest son, born. . . daughter of 3Iachlr, fatlier of Gllend—». p., chief of that town, which with the lands adjacent was no doubt the property of Machir, who was so desirous of a nuile heir. He was grandson of Joseph. The wife of Machir wasof the tribe of Manasseh. (Numbers 20. 29.) 'Z'Z. .IolIv, wlio Iiad three and twenty citieg iit tike land of Gilead —As tlie son of Segub and the grandson of Hezron, he was Of the trioe of Judah ; but from his maternal descent he Is 250
Ills father's accession to the sovereign autliorlty, Is according to Eastern notions, the proper heir to the throne. And hence the natural usplraliouB of ambltlou
Da.vid!i Line, io Zedekiah. 1 CIIIIO^'ICLES IV. Of Jahez, and his Pi aytf, CHAPTER IV.
In Amnon, who was long unaware of the alienation of the crown, and could not be easily reconciled to the claims of a younger brother being placed above his own 'see on 2
Ver. 1-8. Posterity of Judah sy Caleb the Son o» HuR. 1. The sons of Judali i. c, tlie descendants—foi with the exception of Pharez, none of tliose here noticed were his immediate sons. Indeed-, the others are mentioned solely to introduce tlie name of Sliobal, whose genealogy the historian intended to trace (cli. 2. 52).
Saraue 3. 1-5). 3. Eglali his wife—Supposed to be another name of Michal, who, though she had no son after her mockery of David for dancing before the arlt, might have liad one previous to that time. She has the title of wife appended to her name, because she was his proper
9-20. Of Jabez, and His Prayer. 9. Jabc*— was, aa many think, the son of Coz, or Kenaz, and is here eulogized for his sincere and fervent piety, as well, perhaps, as for some public and patriotic works wliicli he performed. Tlie Jewisli writers athrni that lie was an eminent doctor in the law, whose reputation drew so many scribes around him tliat a town was called by his name wife; and the mention of her name last, probably arose from the circumstance that, having been withdrawn from David and married to another husband, but afterwards restored, she had in reality become the last of his wives.
6. four, of Batlt-shua the daughter of Ammiel—Or Bath-sheba (2 SamvTcl 11. 3), and there her father is called Eliam. Of course Solomon was not her "only son," but he is called so (Proverbs 4. 3) from the distinguished affec- (ch. 2. 55); and to the piety of his'cliaracter tliis passage bears ample testimony. The memory of the critical circumstances wiiich marked )iis birth was perpetuated in his name (cf. Genesis 35. 15) ; and yet, in tlie development of his high talents, or distinguished worth in after-life, his mother must have found a satisfaction and deliglit tion of which he was tlie object, and though the oldest, is named the last of Bath-sheba's children. 6. EllsHamu and EllpheletTwo sons of the same name are twice mentioned (v. 8). They were the children of different mothers, and had probably some title or epitliet appended tliat amply compensated for all her early trials. The prayer of his which is here recorded, and wliicli, like Jacob's, is in the form of a vow (Genesis 2S. 20), seems lo_ have been uttered when he was entering on an important or critical service, for the successful execution of which he placed confidence neither on his own nor his people's prowess, but looked anxiously for the aid and blessing of God. The enterprise was in all probability tlie expulsion of the Canaanites from the territory lie occupied, and as this was a war of extermination, wliich God himself had commanded, Kis blessing could be tlie more reasonably asked and expected in preserving them from all the evils to which the undertaking miglit expose hini. In the words, " that it may not grieve me," and which might l)e more literally rendered, "tliat I may have no more sorrow," there is an allusion to the meaning of his name Jabez—signifying grief ; and the import of this petition is. Let me not experience the grief which my name implies, and which my sins may well produce. God granted him that which he reqnested— Whatever was the kind of. undertaking which roused his anxieties, Jabez enjoyed a remarkable degree of prosperity, and God, in his instance, proved that He was not only the hearer, but the answerer of prayer. 13. the sons of Kenaz—the grandfather of Caleb, who from that relationsliip is called a Kenezite (Numbers 32. 12). 14. Joab, the father of the valley of Carashlm lit., the father of the inhaliitants of tlie valley —the valley of craftsmen, as tlie word denotes. They dwelt together, according to a custom which, independently of any law, extensively prevails in Eastern countries for persons of the same trade to inhabit the same street or the same quarter, and to follow the same occupation from father to son, through many generations. Their occupation was probably that of carpenters, and the valley where they lived seems to have been in the, neighbourhood of Jerusalem (Nehemiah XL 35). 17, 18. she bare Miriam—It is difficult, as the verses stand at present, to see who is meant. The following readjustment of the text clears away the obscurity : " These are the sons of Bithiah the daughter of Pharaoh, which Mered took, and she bare Miriam, &c., and his wife Jeliudijah bare Jezreel," &c. Jehudljah—the Jewess, to distinguish her from his other wife, who was an Egyptian. This passage records a very interesting fact—the marriage of an Egyptian princess to a descendant of Caleb. The marriage must have taken place in the wilderness. The barriers of a different national language and national religion kept the Hebrews separate from the Egyptians; but they did not wholly prevent Intimacies, and even occasional intermarriages between private individuals of the two nations. Ere such unions, however, could be sanctioned, the Egyptian party must have renounced idolatry, and this daughter of Pharaoh, as appears from her name, had become a convert to the worship of the God of Israel. by which the one was distinguished from the other. Or, It might be, that the former two were dead, and their names were given to sons afterwards born to preserve their memories. 8. nine—The number of David's sons born after his removal to Jerusalem, was eleven (2 Samuel 5. 14), but only nine are mentioned here: two of them being omitted, either in consequence of their early deaths, or of their leaving no Issue.
10-16. His Line to Zebekiah. 10. Solomon's son xrua Rehoboam, &c.—David's line is here drawn down to the captivity, through a succession of good and bad, but still influential and celebrated, monarchs. It has rarely happened that a crown has been transmitted from father to son. In lineal descent, for seventeen reigns. But this was the promised reward of David's piety. Tliere is, Indeed, observable some vacillation towards tlie close of this period—the crown passing from one brother to another, and even from uncle to nephew—a sure sign of disorderly timesand a disjointed government. 1.5. Zvdeklah —is called the son of Josiah (cf. Jeremiah 1. 3; 37. 1), but (2 Chronicles 36. 19) he Is described as tlie brother of Jehoiachin, who was the son of Jehoiakim, and consequently the grandson of Josiaii. Words expressive of affinity or relationship are used with great latitude in the Hebrew. Shallnm—No king of this name is mentioned in the history of Josiah's sons (2 Kings chaps. and H.), but there is a notice of Shallum the son of Josiah (Jeremiali 22. 11), who reigned in tiie stead of his father, and who is generally supposed to be Jehoahaz, a younger son, here called the fourth, of Josiah.
17-21. Successors of Jeconiah. 17. the sons of Jeconiah, Asslr—Rather, "Jeconiah the prisoner, or captive." This record of his condition was added to show that Salathiel was born during the captivity in Babylon (cf. Matthew 1. 12). Jeconiah was written childless (Jeremiah
22. 30), a prediction which (as the words that follow explain) meant that this unfortunate monarch should liave no son succeeding him on the throne. 18. Malchlram also—As far as Jeconiah, everything is plain ; but tliere is reason to suspect that the text in the subsequent verses has been dislocated and disarranged. The object of the sacred historian is to trace the royal line through Zerubl)abel, yet, according to the present reading, the genealogical stem cannot be drawn from Jeconiah downwards. The following arrangement of the text is given as removing all difflcultics. [Davidson's Herm.] (v. 17.) And the sons of Jeconiah the captive, Salathiel (Shealtlel, Ezra 3. 2; Nehemlah 12. 1; Haggal 1. 12, 14; 2. 2) his son; V. 18. And the sons of Salathiel; Zerubbabel and Shimel; and the sons of Zerubbabel; Meshullam, Hananiah, and Shelomith their sister, v. 19. And Hashubah, and Ohel, and Berechlah, and Hasadlah, Jushab-hezed.
20. And Maloliiram, and Ilephaiah, and Shenazar, Jecamiah, Hoshama, and Nedablah. v. 21. The sons of Haaanlah; Pelatiah and Jesaiah ; the sons of Rephaiah; his son Arnan, his son Obadiah, his son Shecaniah.
Posterity of Shelah. 31. Laadah . . . thti father of the house of them that wrought Ane linen— Posterity of Simeon and of Reuben. 1 CHRONICLES V, VI. The Line of the PriesXt. and the half-tribe of Mauasseh {v. 24) is given along with that of the Reubenites, as those three were associated in a separate colony. 10. Sharon—The term Sharon was applied as descriptive of any place of extraordinary beauty and productiveness. There were three places in Palestine so called. This Sharon lay east of the Jordan, upon their borders i. e., of Gilead and Bashan : Gklead proper, or at least the largest part, belonged to the Reubenites; and Bashan, the greatest portion of it, belonged to the Manassites. The Gadites occupied an intermediate settlement on the land which lay upon their borders. 17. All these were reckoned in tlie days of Jotham—his long reign and freedom from foreign wars, as well as intestine troubles, were favourable for taking a census of the people, and in the days of Jeroboam—the second of that name. 18-33. Hagarltes—or Hagarenes, originally synonymous with Ishmaelites, but afterwards applied to a particular tribe of the Arabs (cf. Psalm 83. 6). Jetur—his descendants were called Itureans, and the country Auran-
Here, again, Is another Incidental evidence that In veryearly times certiii n trades were followed by particular families among the Hebrews, apparently In hereditary succession. Their knowledge of the art of linen manufacture had been, most probably, acquired in Egypt, where the duty of bringing up families to the occupations of their forefathers was a compulsory obligation, whereas in Israel, as in many parts of Asia to this day. It was optional, though common. 3!3, 23. had the dominion In Aloab, and JTashnbl-leUem—"And these are ancient things;" seems a strange rendering of a proper name ; and, besides, conveys a meaning that has no bearing on the record. The Improved following translation has been suggested: "Sojourned in Moab, but returned to Bethlehem and Adaberim-athekim. These and the inhabitants of Netaim and Gedera were potters employed by the king in his own work." Gedera or Gederoth, and Netaim, belonged to the tr Mbe of Judah, and lay on the south-east border of the Philistines' territory (Joshua 15. 36; 2 Chronicles 2S. 18).
24-43. Of Simeon, a*. The sons of Simeon—They are classed along with those of Judah, as their possession was partly taken out of the extensive territory of the latter (Joshua 19. 1). The difference in several particulars of the genealogy given here from that given in other passages is occasioned by some of the persons mentioned having more than one name. !J7. lils brethren liad not many children— (see on Numbers 1. 22; 26.14). 31-43, These were their cities nnto tlxe reign of David—In consequence of the sloth or cowardice of the Simeonites, some of the cities within their allotted territory were only nominally theirs; but were never taken from the Philistines until David's time, when, the Simeonites having forfeited itis, fx'om Hauran, its chief city. These, who were skilled in ai'chery, were invaded in the time of Joshua by a confederate army of the tribes of Reuben, Gad, and half Manasseh, who, probably incensed by the frequent raids of those marauding neighbours, took reprisals in men and cattle, dispossessed almost the whole of the original inhabitants, and colonized the district themselves. Divirifr Providence favoured, in a remarkable manner, the Hebrew army in this just war. 26. the God of Israel stirred up the spirit of Piil—the Phal-luka of the Ninevite monuments (see on 2 Kings 15. 19). and the spirit of Tiglathpilcser—the son of the former. By them the transjordaiilo tribes, including the other half of Manasseh, settled In Galilee, were removed to Upper jVIedia. This was the first captivity (2 Kings 15. 29). all claim to them, he assigned tliem to his own tribe of Judah (1 Samuel 27. 6). 38, 39. increased greatly, and they went to the entrance of Gedor—Simeon having only a part of the land of Judah, they were forced to seek accommodation elsewhere ; but their establishment in the new and fertile pastures of Gederah was soon broken up, CHAPTER VI.
Ver. 1-18. LtNEOF the Pkiests. 5. tizxl-lt is supposed that. In his days, the higli priesthood was, for unrecorded reasons, transferred from Eleazar's family to Ithamar's, In which It continued for several generations. 10. he It for, being attacked by a band of nomad plunderers, they were driven from place to place till some of them effected by force a settlement on Mount Seir.
Is that executed the priest's of Hce in the temple that Solomon built In Jemsaleiik— It is<IoubtfuI whether the person in favour of whom tliis testimony is borne be Johanan or Azariah. If the former, he is tlie same as Jehoinda, who rendered Important public services (2 Kings
CHAPTER V.
Ver. 1-10. The Line of Reuben. 1. Now the sons of Renben-In proceeding to give this genealogy, the sacred historian states, in a parenthesis {v. 1, 2), the reason why
11); if the latter, it refers to the worthy and independent part he act«d in resisting the unwiunintable eiu-roiichments of Uzzlah (2 Chronicles 20. 17). In the temple that Solomon built—^lescribed in tills particular manner to distingultih it from the second temple, M'hlch was in ex-
It was not placed first, as Reuben was the eldest son of Jacob. The birth-right, which by a foul crime he had forfeited, implied not only dominion, but a double portion (Deuteronomy 21. 17), and both of these were transferred to Joseph, whose two sons having been adopted as the children of Jacob (Genesis 48. 5), received each an allotted portion, as forming two distinct tribes in Israel. Joseph then was entitled to the precedency ; and yet, as his posterity was not mentioned first, the sacred historian judged
Jstenc'e at the time when this history, was written. 14. Azaiiah begat Seraiah—Ho filled the supren\e pontifical oftlce at the destruction of Jerusalem, and, along with his deputy and others, was executed by Nebuehndnezzur's orders at Riblah (2 Kings 25. 18, 21). The line of high priests, under the first temple, which from Zadok amounted to twelve, terminated with him. 10-48. The sons of levl | Gersbom, Ac.—This repetition (seer. 1) Is made, as the historian here begins to trace the genealogy of the Ijevltl-
It necessary to explain that " the genealogy was not to bo reckoned after the birth-right," but with a reforejice to a superior honour and privilege that had been conferred on Jadah—not the man, but the tribe, whereby It was Invested with the pre-eminence over all the other tribes, and out of it was to spring David with his royal lineage, and especially the great Messiah (Hebrews 7. 14). These were the two reasons why. In the order of enumeration, the genealogy of Judah Is Introduced before that of Reuben. 9. Elastward he lnhabitc<l unto the entering lit of the wilderness from the river Eiiphrateg—Thi settlement was on the east of Jordan, and the history of this cal families who were not priests. The list is a long one, comprising the chiefs or heads of their several families until David's reign, who made a new and dlU'erent classification of them by cour.ses. 20. ZImiunh his son—His grandson (d. 42). 24. Uriel—or Zeplmnlali (d. .'!6). 2T. Klkanah—The father of the prophet Samuel (1 Samuel
1.1). 2S. the sons of Samuel—Are lu're named Vashnl and Ablah. The first-born is called (1 Sanniol 8. 2)J».>cl; and this name Is given to him In v. .1!! of this eliupter. It tribe, which never took any part in the public affairs or movements of the nation, is comprised in " the multiplication of their cattle in the land of Gllead," in their wars with the liedouln sons of Hagar, and in the simple labours of pastoral life. They had the right of pasture over an extensive mountain range—the great wilderness of Kedemoth (Deuteronomy 2. 26) and the Euphrates being a security against their enemies.
Is now g(!neriilly thought by the best critics that, tliroiiKl* an error of the cojiyists, an omission hsus been made of the eldest son's name, and that ViishnI, which Is not the name of a person, merely signifies "and the second," This critical emendation of the text makes all clear, as well as consistent with other passages reliitlng to th« family of Samuel. 3'3. In the lioiise of the l.oifl—^. In the tent which David had erected for receiving Iheitrk after It was removed from the house of Obed-edom. This 11-26. Tub Line of Oad. 11-15. the children of Gad dwelt over a||;ainst them—the genealogy of the Gudites
The -Sbn» of Jssachar and of Benjamin. 1 CHEONICLES VII, VIII. Of Naphlali and of ^fanasseh. only are enumerated. Jediael—Or Asbel (Genesis 46. 21% 7. the sons of Bela—Each of them was chief or leader of the family to which he belonged. In an earlier period seven great families of Benjamin are inenti'oned (Numbers 26. 38), five of them being headed by these five sons of Benjamin, and two descended from Eela. Here five families of Bela are specified, whence we are led to conclude that time or the ravages of war had greatly changed the condition of Benjamin, or that tlie five families of Bela were subordinate to the other great divisions that sprang directly from the five sons of the patriarch, la. Shuppim also, and Huppim—Tliey are called (Genesis was a considerable time before the temple was built, tliey watted on tlxeir office according to their order—Wllicil David, douljtless by the direction of the Holy Spirit, had Instituted for the better regulation of Divine worship. 33. Shemiiel —i. e., Samuel. This is the exact repre.sentation of the Helirew name. 39. Jits brother AsapH—They were brothers naturally, botli being descended from Levi, as <rell as olfidally, both being of the Levitical order. 43. Ethan—Or Jedutlmn (ch. 9, 16; 2 Chronicles 35. 15). 4:8. their brethren also, the Leviteg, were appointed unto aU manner of service—Those of them who were endowed with musical tastes and talents were employed In various other departments of the temple service.
46. 21) Muppim and Huppim, and (Numbers 28. 39) Hupham and Shupham; they were the children of Ir, or Iri
49-81. Office OF Aaron AND His Sons. 49. Bnt Aaron and his sons olfered, &c.—The office and duties of the high priests having been already described, the names of those who successively filled that Important office are recorded. 60. thirteen cities—No more than eleven are named here; but two additional ones are mentioned (Josliua 21. 10, 17), which makes up the tliirteen. 61. unto the sons of Kt<hath which were left i. e., in addition to the priests belonging to the same family and tribe of Levi, by lot ten cities—(Joshua 21. 26.) The sacred historian gives an explanation (v. 66). Eight of these are mentioned, But only two of them are taken out of the half tribe of Manasseh (v. 70); the names of the other two are given (Joshua 21. 21), where full and detailed notices of these arrangements may be found. 63. nnto the sons of Gershom—Supply "the children of Israel gave." 67. they gave unto them of the cities of refuge—The names of the cities given here are considerably diffei'ent from thosff applied to them (Joshua 21. 14). In the lapse of centuries, and from the revolutions of society, changes might have been expected to take place in the form or dialectic pronunciation of the names of those cities; and this will sufficiently account for the variations tliat are found in the lists as enumerated here and in an earlier book. As to these cities themselves, that were assigned to the Levites, they were widely remote and separated—partly in fulfilment of Jacob's prophecy (Genesis 49. 7), and partly that the various districts of the country might obtain a competent supply of teachers who might Instruct the people in the knowledge, and animate them to the observance of a law which had so Important a bearing on the promotion both of their private happiness and their national prosperity.
(v. 7). and Hushim, the sons (son) of Aher—Aher signifies "another," and some eminent critics, taking Aher as a common noun, render the passage thus, "and Hushim, another son." Shuppim, Muppim and Hushim are plural words, and therefore denote not individuals, but the heads of their respective families; and as tliey were not comprised in the above enumeration (v. 7, 9) they are Inserted here in the form of an appendix. Some render the passage, "Hushim, the son of another," i. e., tribe or family: the name occurs among the sons of Dan (Genesis
46. 23), and It is a presumption in favour of this being the true rendering, that after having recorded the genealogy of Naphtall (d. 13) the sacred historian adds, " tlie sons of Bilhah, the handmaid, who was the mother of Dan and Naphtall." We naturallj' expect, therefore, that these tm) will be noticed together, but Dan is not mentioned at all. If not in this passage.
13. OfNaphtam. 13. Shallum-^r Shillem (Genesis
46. 24). sons of Bilhah—as Dan and Naphtall were her sons, Hushim, as well as these enumerated in v. 13, were her grandsons.
14-40. Of Manasseh. 14. The sons of Manasseh—or descendants ; for Ashriel was a grandson, and Zelophehad was a generation farther removed in descent (Numbers 26.
33). The text, as it stands. Is so confused and complicated that It is exceedingly difficult to trace tlie genealogical thread, and a great variety of conjectures have been made with a view to clear away the obscurity. The passage should probably be rendered thus : "The sons of Manasseh were Ashriel, whom his Syrian concubine bare to him, and Machir, the father of Gilead (whom his wife bare to him). Machir took for a wife Maachah, sister to Huppim and Shuppim." 31. whom the men of Gath slew, &c. This Interesting little episode gives us a glimpse of the state of Hebrew society in Egypt; for the occurrence narrated seems to have taken place before the Israelites left that country. The patriarch Ephraim was then alive, though he must have arrived at a very advanced age
CHAPTEE VII.
Ver. 1-5. Sons of Issachab. 1. Jashub—Or Job (Genesis 46. 13). a. whose number was In the days of David two and twenty thousand and six hundred—Although a census was taken In the reign of David by order of that monarch. It Is not certain that the sacred historian had It In his eye, since we find here the tribe of Benjamin enumerated»whlch was not taken In David's time; and there are other points of dissimilarity. 3. tivej all of them chiefmen—Four only are mentioned ; so that as they are stated to be five. In this number the fatiier, Izrahlah, must be considered as included, otherwise one of the names must have dropped out of the text. They were each at the head of a numerous and influential division of their tribe. 5. fourscore and seven thousand—Exclusive of the 58,600 men which the Tola branch had produced (v. 24), so that in the days of David the tribe would have contained a population of 45,600. This large Increase was owing to the practice of polygamy, as well as the fruitfulness of tlie women. A plurality of wives, though tolerated among the Hebrews, was confined chiefly to the great and wealthy ; but it seems to have been generally esteemed a privilege by the tribe of Issachar, " for they had many wives and sons." and the Hebrew people, at all events those of them who were his descendants, still retained their pastoral cliaracter. It was In perfect consistency with the ideas and habits of Oriental shepherds that tliey should have made a raid on the neighbouring tribe of the Philistines for the purpose of plundering their flocks, for notliing is more common among them than hostile incursions on tlie Inhabitants of towns, or on other nomad tribes witli whom they have no league of amity. But a different view of the Incident is brought out, if, instead of "because," we render the Hebrew particle "when" they came down to take their cattle, for the tenor of the context leads rather to the conclusion that "the men of Gath" were the aggressors, who, making a sudden foray on the Ephraimite flocks, killed the shepherds Including several of tlie sons of Ephraim. The calamity spread a deep gloom around the tent of their aged father, and was the occasion of his receiving visits of condolence from his distant relatives, according to the custom of the East, whicli is remarkably exemplified in the history of Job (Job 2. 11 ; cf. John 11. 19).
6-12. Of Benjamin. 6. The sons of Benjamin-Ten are reckoned (Genesis 46. 21), but only five (ch. 8. 1 ; Numbers 26. 38). Perhaps Ave of them were distinguished as chiefs of illustrious families, but two having fallen In the bloody wars waged against Benjamin (Judges 20. 46), there remained only three branches of this tribe, and these CHAPTER VIII.
Ver. 1-S2. Sons and Chief Men of Benjamin. 1. Ncvr Benjamin begat, &c.—This chapter contains some supplementary particulars In addition to what lias been 253
Original Registers of Israel and Judah. 1 CHRONICLES IX, X. SavTs Overthrow and Death. earlier portion being extracted from the authenticated records of the nation ; and as to those which belong to the time of tlie captivity, they were drawn up by a contemporary writer, who, besides enjoying the best sources of information, and being of the strictest integrity, was guided and preserved from all error by Divine in.spiration. fclready said regarding the tribe of Benjamin (ch. 7. 6). The names of many of the persons mentioned are different from tliose given by Moses—a diversity which may be accounted for in part on grounds formerly stated, viz., either that the persons had more than one name, or that the word "sons" Is used in a loose sense for grandsons or descendants. But there are other circumstances to be talien into account In considering the details of this chapter, viz., first, that the genealogies of the Benjamites were disordered or destroyed by the almost total extermination of this tribe (Judges 20.); secondly, that a great number of Benjamites, born In Assyria, are mentioned fl, tlie Arst inhabitants that dwelt in their possesslona —This chapter relates wholly to the first returned exiles. Almost all the names recur in Nehemiah (chap. 11.), although there are differences which win be explained there. The same division of the people Into four classes was continued after, as before the captivity, viz., the priests, Levites, natives who now were called by the common name of Israelites and Nethinims (Joshua 9. 27 ; Ezra 2. 43 ; 8. 20). When the historian speaks of " the first inhabitants that dwelt in their possessions," he implies that there were otliers who afterwards returned and settled in possessions not.occupied bj' the first. Accordingly, we read of a great number returning successively under Ezra, Nehemiah, and at a later period. And some of those who returned to the ancient inheritance of their fathers, had lived before the time of the captivity (Ezra 3.12; Haggai 2.4, 10). 18. the king's gate—The king had a gate from his palace into the temple (2 Kings l(x 18), which doubtless was kept constantly closed except for the monarch's use; and although there was no king in Israel on the return from the captivity, yet the old ceremonial was kept up, probably in the hope that the sceptre would, ere long, be restored to the house of David. It Is an honour by which Eastern kings are distinguished, to have a gate exclusively devoted to their own special use, and which Is kept constantly closed, except when he goes out or returns (Ezekiel 44. 2). There being no king then In Israel, this gate would be always shut. here, who returned from the long captivity In Babylon, and established themselves—some in Jerusalem, others in different parts of Judea. There were more returned from Babylon of the families belonging to this tribe than to any other except Judah ; and hence many strange names are here introduced ; some of which will be found in the list of the restored exiles (cf. Ezra 2). 6. these are the sons of Ehud—Most probably the judge of Israel (Judges
3. 15). His descendants, who had at first been established In Geba in Benjamin, emigrated in a body under the direction of Gera (v. 7) to Manahath, wliere their increased numbers would find more ample accommodation. Manahath was within the territory of Judah. 8. Shaharalm begat clilldreii in tlie country of Moab—He had probably been driven to take refuge in that foreign land on the same calamitous occasion that forced Elimelech to emigrate thither (Ruth 1. I). But, destitute of natural affection, he forsook or divorced his two wives, and in the land of his sojourn married a third, by whom he had several sons. But there is another explanation given of the conduct of this Benjamlte polygamist. His children by Hushim are mentioned {v. 11), wliile his other wife is unnoticed. Hence it has been thought probable that It is Baara who is mentioned under the name of Hodesh, so called because her husband, after long desertion, returned and cohabited with her as before. 8S. These dwelt in Jeruiialem—The ordinary and stated inhabitants of Jerusalem were Judahites, Benjamites, and Levites. But at the time referred to here, the chiefs or heads of the principal families who are enumerated (v. 14-27) established themselves in the city after their return from tlie captivity.
CHAPTER X.
Ver. 1-7. Saul's Overthrow AND De.\th. 1. Now the Philistines fought against Israel—The details of this chapter have no relat ion to the preceding genealogies, and seem to be Inserted solely to introduce the narrative of Daviii's elevation to the throne of the whole kingdom. The parallel between the books of Samuel and Chronicles commences with this chapter, which relates the issue of the fatal battle of Gilboa almost in the very sanu words as .33-40. Stock of Saul and Jonathan. 33. Ner begat Kish—The father of Ner, though not mentioned here, is stated (ch. 9. 85) to have been Jehiel. Moreover, tlie fatlier of Kish is said (1 Samuel 9. 1) to have been Abiel, the son of Zeror, whence It would seem that Abiel and Nei were names of the same person. Abinadab — tlie eame as Ishui (1 Samuel H. 49). Esh-baal—that Is, Islibosheth. 34, Merib-baal—that Is, Mephibosheth. 30. Jehoada—or Jara (ch. 9. 42). 40. mighty men of valour, archers—(see on Judges 20. 16). Groat strength as well as skill was requisite in ancient archery, as tlie bow, which was of steel, was bent by treading with the feet, and pulling the string with both hands.
1 Samuel 31. 3. the battle went sore against Saul ; and the archers hit him, and he was wonntled—The Heb, words may be thus rendered : The archers found (attacked) him, and he feared the archers. He was not wounded, at least dangerously, when he resolved on committing suicide. The deed was the effect of sudden terror and overwhelming depression of spirits. [Calmkt.] 4. his armour-bearer would not; for he was sore afraid— lie was, of course, placed in the .same p(-rilous condition as Saul. But It Is probable that the feelings that restrained him from complying with Saul's wish were a profound respect for royalty, mingled with apprehension of the shock which such aeatiustrophe would give to tlie national feelings and Interests. 0. Suul died, and his three sons, and all his l»ou«c—His sons and courtiers who were here engaged in tlie battle. But It appears that Ish-bpshetli and Mephibosheth were kept at Glbeah on account of their youth.
CHAPTER IX.
Ver. 1-26. Original Registers of Israel and Judah'8 Genealogies. 1. all Israel were reckoned by genealogies—From the beginning of the Hebrew nation, public records were kept, containing a registration of the name of every Individual, as well as the tribe and family to which he belonged. "The book of the kings of Israel and Judah" does not refer to the two canonical books that are known In Scripture by that name, but to authenticated copies of those registers, placed under tlio official care of the sovereigns; and as a great number of the Israelites (v. ;i) took refuge In .ludali during the Invasion of Shalmaneser, they carried the public records along wltli tliem. The genealogies given In the preceding chapters were drawn from the public records In the arcliives both of Israel and Judah; and those given In this chapter relate to tlie period Kubse(|uont to the restoration ; wli<!nce It appears (cf. ch. H. 17-24) that the genealogical registers were kept ilurlng tliecaptivity In Babylon. These g(!nealoglcal tables, then, fkr«of the highest authority for truth and correctnc.ss, the 8-14. The riii LisTiNES TRIUMPH Over Him. 10. put his armour in the house of their gods—It was eominou among the heathen to vow to a national or favourite deity, that, in tlie event of a victory, the armour of the enemy's king, or of some eminent leader, should bo dedicated to him as an olferlng of gratitude. Such tropliles were usually suspended on the pillars of the temple. fas Jencd hia head in lite temple of Uagon—While tlH trunk or headl(!ss corpse was adlxed to the wall of Bclli-shan (1 Samuel
31. 10). 13. Saul died for his trunsgres Hion which ha committed against the Lnnl—In having spai'ed the king of the Amalekltes, and taken the flocks of the people as spoils, as well as In having con Kulted a pythoness. Both of these a(!ls wisro great sins—the first a.s a violation of God's express and positive command, and llu second ad
2.')4
A Cutaloytte of DavicPs . Worthies, 1 CHRONICLES XI. XII. Those who came to David at Ziklag, contrary to a well-known statute of the kingdom {Leviticus 19. 31). 14. And inquired not of the Lord—He had done so in form (1 Samuel 28. 6), but not in the spirit of a bumble penitent, nor with the believing confidence of a sincere worshipper. His inquiry was, in fact, a mere mockery, and his total want of all right religious impressions was manifested by his rushing from God to a wretched impostor in the service of the devil
This chivalrous act evinces the enthusiastic devotion of David's men, that they were ready to gratify iiis smallest wish at the risk of their lives. It is probable that, when uttering the wish, David had no recollection of the military posted at Beth-lehem. It is generally taken for granted that those who fought a way to the well of Bethlehem were the three champions just mentioned. But this is far from being clear, and, on the contrary, it would seem that three different heroes are refen-ed to, for Ablshai (v. 20) was one of them. The camp of the Philistines was in the valley of Rephaim (v. 15), which lay on the west of Jerusalem, but an outpost was stationed at Bethlehem (v. 16), and through this garrison they had to force a passage, iil. howbeit he attained not to the first three— (See on 2 Samuel 23.19.) 23. Benaiah ... of Kabzeel—A town in the south of Judah (Joshua 15.21; Kehemiah 11.25). It is said that "he had done many acts"—though three only are mentioned as specimens of his daring energy and fearless courage, slew two lionlilie men of Moab lit., lions of God, i. e., great lions or champions. This gallant feat was probably achieved In David's hostile invasion of Moab (2 Samuel 8. 2). also he went down and slew a lion in a pit in a snovy day Probably a cave into which Benaiah had taken refuge from the snow-storm, and In which he encountered a savage lion which had Its lair there. In a spacious cave the achievement would be far greater than if the monster had been previously snared or cabined in a pit. 23. he went down—The ordinary phraseology for expressing an engagement in battle. The encounter of Benaiah with this gigantic Egyptian reminds us, in some respects, of David's combat with Goliath. At least, the height of this giant, which is about eight feet, and his armour, resembled his of Gath. ivlth a staff—j. e., having no other weapon in his hand than his walking-stick. 35. David set him over his guard-The Cherethites and Pelethitea that composed the small body-guard in immediate attendance on the king. 36. also the valiant men of the armies—This was the third degree of military rank, and Asahel was their chief; the names of few of those mentioned are historically known-. 27. Sliammotb—Between
CHAPTER XI.
Ver. 1-3. David MADE King. 1. Then all Israel gathered themselves to David unto Hebron—Tills event happened on the death of Ish-bosheth (see on 2 Samuel 5.
1-3). The convention of the estates of the kingdom, the public and solemn homage of the representatives of the people, and the repeated anointing of the new king in their presence and by their direction, seem to have been necessary to the general acknowledgment of the sovereign on the part of the nation (cf. 1 Samuel 11. 15).
4-9. He Wins the Castle of Zion from the Jebusites BY JoAB'S Valour. 4. David and all Israel vi'ent to . . . Jebus—(see on 2 Samuel 5. 6-13). 8. Joab repaired the rest of the city—David built a new town to the nortli of the old one on Mount Zion; but Joab was charged with a commission to restore the part that had been occupied by the ancient Jebus, to repair the breaches made during the siege, to rebuild the houses which had been demolished, or burned in the sacking of the town, and to preserve all that had escaped the violence of the soldiery. This work of reconstruction is not noticed elisewhere. [Calmet.]
10-47. A Catalogue of His Worthies. 10. These . . . are the chief of tlie mighty men—(see on 2 Samuel 23.
8-39). They are here described as those who held strongly with him (Marg.) to make him king, &c. In these words the sacred historian assigns a reason for introducing the list of their names, immediately after his account of the election of David as king, and the conquest of Jerusalem—viz., tliat they assisted In making David king. In the original form of the list, and the connection in which it occurs in Samuel, there is no reference to the choice of a king, and even in this passage it tliis name and Hebez, that of Elikah has evidently fallen out, as we may see (2 Samuel 23. 25). [Bebtheau.] 30. Maharai—Chief of the detachment of the guards who attended on the king in the tenth month—January—(cli. 27.
Is only in the clause introduced into the superscriptioii that such a reference occurs. [Keil.] 11-13. Jasliobeam, an Haclimonite—Or son of Hachmoni. He is called also son of Zabdiel (ch. 27. 2), so that, strictly speaking, he was the grandson of Hachmoni (cf. ch. 27. 32). lifted up his pear against three hundred, slain by him at one time —^The feat is said (2 Samuel 23. 8) to have been a slaughter of eight hundred \a one day. Some endeavour to reconcile the statements in that passage and In this by supposing that he slew eight hundred On one occasion and three hundred on another; while others conjecture tliat he attacked a body of eight hundred, and, having slain three hundred of them, the rest fled. [Lightfoot.] lH. the three mighties—Only two are mentioned, viz., Jashobeam and Eleazar—the third, Shammah (2 Samuel 23.
13 ; 2 Samuel 23. 28). 39. Naliaral—Armour-bearer to Joab (2 Samuel 23. 37). The non-occurrence of Joab's name In any of the three catalogues is most probably to be accounted for by the circumstance that his office as commander-in-chief raised him to a position superior to all these orders of military knighthood. 41. Uriah the Hittite—The enrolment of this name in such a list, attesting, as it does, his distinguished merits as a brave and devoted officer, aggravates the criminality of David's outrage on his life and honour. The number of the names from V. 26 to 41 (exclusive of Asahel and Uriah, who were dead) is thirty, and from v. 41 to 47 is sixteen-making together forty-eight (see on ch. 27). Of those mentioned (v.
11), Is not named in this passage. 13. He was witlt David at Pas-dammim—It was at the time when he was a fugitive in the wilderness, and, parched with thirst under the burning heat of noonday, he wistfully tliought of Wie cool fountain of his native village. This is a notice of the achievement to whlch'Eleazar owed his fame, but the details are found only in 2 Samuel 23. 9-11, where it is further said that he was aided by the valour of Shammah, a fact corroborated in the passage before us (v. 14), where 2C-41), the greater part belonged to the tribes of Judah and Benjamin; the sixteen names (v. 41-47) are all associated with places unknown, or with cities and districts on the east of the Jordan. The northern tribes do not appear to have furnished any leaders. [Bebtheau.]
CHAPTER XII.
Ver. 1-22. The Companies that came to David at ZlKLAG. 1-7. Now these are they that came to David to Ziklag—There are three lists given in this chapter, arranged, apparently, according to the order of time when the parties joined the standard of David, while he yet kept himself close because of Saul—t. e., when the king's jealousy had driven him into exile from the court and the country. ZikJag—(See on 1 Samuel 27.6.) It was during his retirement in that Philistine town that he was joined in rapid succession by the heroes who afterwards contributed so much to the glory of his reign. of Saul'a brethren of Benjamin i.e., of the tribe Of 255
11 is recorded of the heroes, that "they set themselves in the midst of that parcel." As the singular number is used in speaking of Shammah (2 Samuel 23. 12), the true view seems to be' that when Eleazar had given up from exhaustion, .Shammah succeeded, and by his fresh and extraordinary prowess preserved the field, barley—Or lentiles (2 Samuel 23. 11). Ephes-dammim was situated between Shocoh and Azekah, In the west of the Judahite territory. These feats were performed when David acted as Saul's general against the Philistines. 15-19. DavM longed and said, Oh that one would give me drink ... of the well of Beth-lehem—(Se« 2 Samuel 23. 15).
1 CHRONICLES XIII.
He brings the Ark from Kirjalh-jeanm.
Those who came to David at Zihag.
military divisions of their tribe. 21, 33. they helped David against the band i. e., the Amalekitos wlio had pillaged Ziklag in David's absence. This military expedition was made by all his men (1 Samuel 30. 9), who, aa David's earlj' helpers, are specially distinguislied from those who are mentioned in the latter portion of the chapter, the host of God—i. e., a great and powerful army.
Benjamin (cf. v. 29), but some of them might be relatives of the king. This movement to which the parties were led, doubtless by the secret impulse of the Spirit, was of vast importance to the cause of David, as it must have been founded on their observation of the evident withdrawal of God's blessing from Saul, and His favouring presence with David, to whom it was universally kiiown the Divine King of Israel had given the crown in rever-
23-40. The Armies that Came to Him at Hebrok. 33. these are the numbers of the bands . . . that came to David to Hebron—after the death of Isli-bosheth (2 Samuel 5. 1). to turn the kingdom of Saul to him according to the word of the Lord—(Ch. 10. 14 ; II. 3, 10.) The account commences with fhe southern tribes, Levi being associated with Judah and Simeon, as tlie great majority of the leading men in this tribe resided in Judah, and, after recounting the representatives of the northern tribes, concludes with those on the east of Jordan. 37. Jehoiada, the leader of the Aaronltes not the high priest, for that was Ablathar (I Samuel 23. 9), but the leader of the Aaronite warriors, supposed to be thefatherof Benaiah(ch.ll.22). 39. Benjamin . . . 3000— This small number shows the unpopularity of the movement In this tribe ; and, Indeed, it is expressly stated that the mass of the population had, even after Ish-boshoth's death, anxiously endeavoured to secure the crown in the family of Saul. 33. children of Issachar, that had understanding of the times, &c.—Jewish writers say that the people of this tribe were eminent for their acquirements in astronomical and physical science; and the object of the remark was probably to show that the Intelligent and learned classes were unltetl with the military, and had declared for David. 33. Zebulon . . . could keep rank—I. e., were more disciplined soldiers than the sion. The accession of the Benjamites who came first and their resolution to share his fortunes must have been particularly grateful to David, as it was a public and emphatic testimony by those who had enjoyed the best means of information to the unblemished excellence of his character, as well as a decided protest against the grievous wrong inflicted by causelessly outlawing a man who had rendered such eminent services to his country. 4. Ismalali llie Glbconlte—It appears that not only the Canaanites who were admitted into the congregation (Joshua 9.), but people of the tribe of Benjamin, were among the inhabitants of Gibeon. The mention of "the Gederathite," probably from Gaderah (Joshua 15. 3G), in the lowlands of Judah ; of the Korhites (v. 6), from Korah (ch. 2. 43), and of Gedor (v. 7), a town in Judah, to the south-west of Bethlehem (cf. ch. 4. 4), shows that this first list contains men of Judah as well as Benjamin. IBertheau.] 8-13. of tlie Gadltcs tliere separated themselves unto David i. e., from the service of Saul and from the rest of the Gadites who remained steadfast adherents of his cause. Into the hold—or fortress, i'. e., of Ziklag, which was In the wilderness of Judah. wh,ose faces were like the faces of lions, Ac.—A fierce, lionlike countenance (2 Samuel 1. 2:?), and great agility in pursuit (2 Samuel 2. 18), were qualities of the highest esti mation in ancient warfare. I*, one of the least was over an hundred, anil the greatest was over a thousand David, while at Ziiilag, had not so large an amount of forces as to give to each of thse tlie command of so many men. Another meaning, therefore, must obviously be sought, and excluding was, which is a supplement by our translators, the import ©f the passage Is, that one of the least could discomfit a hundred, and the greatest was worth a thousand ordinary men ; a strong hypertiole to express their uncommon valour. 15. These are tliey that went over Jordan in tl>e flrst month rest, not of double lieart—Though their numbers were large, all were In a high degree well at Tectcd to David. 38. all the rest of Israel were of one heart to make David king— £. e., entertained a unanimous desire for his elevation. 39, 40. there tliey were with David , three days, eating and drinking—According to thP statements made in the preceding ver.ses, the number of armed warrioi-s assembled in Hebron on this occasion amounted to .300,000. Supplies of provisions were abundantly furnished, not only by the people of llie neighbourhood, but from distant parts of the country, for all wished the festivities to be on a scale of liberality and magnificence suitable to the auspicious occasion. i.e., in spring, when the swollen river generally fills up the banks of its channel (see on Joshua 3. 15; 4. 19; 5. 10). they put to flight all them of the valleys—This was probably done at the time of their separating themselves; and their purpose being discovered, they had to cut their passage tlirough the opposing adherents of Saul, both on the eastern and western banks. Tlie impossibility of taking the fords at such a time, and the violent rapidity of the current, make this crossing of the Jordan —in whatever way these Gadites accomplished Ita remarkable feat. 16. the children of Benjamin and Judah—It is probable that the Benjamites Invited the Judahites to accompany them, in order to prevent David being suspicious of them. Their anticipations, as the result showed, were well founded. He did suspect them, but the doubts of David as to their object in repairing to him, were promptly dispelled by Amasal or Amasa, who, by the secret impulse of the Spirit, assured him of their strong attachment and their zealous service from a nnanimous conviction that his cause was owned and blessed of God (1 Samuel 18. 12-14). 19-32. there fell 8omc of Mnnassch—The period of their accession Is fixed a§ the time wiien David came with the Pliillstliies against Saul to battle, " but they helped them not" (s(?e on 1 Samuel 29. 4). 20. As he went to Zilclag—If those MannsBites joined him on his return to Ziklag, after his dismissal from the Philistine army, then tlieir arrival took place before the battle of Oilboa could have been fought (cf. 1 Samnel 2!). 11). Convinced of the desperate state of Saul's afl Tairs, tliey abandoned him, and resolved to transfer their allegiance to David. But some learned men lliln'.; that they came as fugitives from that disastrous flel<l. [Calmkt and Ewai<d.] captains of the thousnnds of Manasseh-Those seven were commanders of the largo
CHAPTER XIII.
Vcr. 1-8. David Fetches the Ark from Ki'rjatiiJEARIM. 1-3. David consulted . . . And let us bring again the ark of our God—Gratitude for the high and splendid dignity to which he had been elevated would naturally, at this period, Impart a fresh animation and Impulse to the habitually fervent piety of David ; but, at the same time, he was animated by other motives; he fully understood his position as ruler under the theocracy, and, on entering on his duties, was resolved to fulfil his mission as a constitutional king of Israel. Accordingly, his flrst act as a sovereign related to the Interests of religion, and tlie ark being tlien tlio grand instrument and ornament of It, ho tjikes the opportunity of the ol Hclal representatives of the rfatlon being witli lilm, to consult them about the propriety of establislilng It in a moi'e public and accessible locality. The assembly at which bespoke of this consisted of the Sheloshlm, princes of thousands (2 Samuel O.I). During the reign of tlie lato king, the ark had been left in culpable negl(>et, and the consequence was that the people had, to a great extent, been careless about the ordinances of Divine worship, or had contented themselves with oflering •sacrifices at Gibeon, without any thought of the ark, tliougli H, was the clil<'f and most vital part of the taliernaele. Tho duty and advantages of this religious movement suggested by tlie king were appim Mit, and the iiroposal met with universal approval. 2. if it seem good unto yon, and ... it be of the l>ord— c„ I Bhall eondndo that David's Vidories nver the PhUislines. 1 CHRONICLES XIV, XV. He brings the Ark from Obed-edom. this favourite measure of mine is agreeable to the mind according to Divine directions, did not confront them. 1*. Go not up after them—Tlie tfxt in 2 Sniiiuel 5. 23, more correctly has, " Go not up. of God, if it receive your hearty concurrence, let us cud abroad to our bretltren everywhere—He wislied ' turi» away from them —i. e., by stealing round a baca-grove, come upon tlieir rear, for God Is gone foi-th before thee—"The sound of the going in the tops of the mulberry trees,'' (. e., the rustling of the leaves by a strong breeze suddenly rising, was the sign by which David was divinely apprised of tlie precise moment for the attack. The impetuosity of his onset was likethegushof a pent-up torrent, wliich sweeps away all in its cour.se; and in allusion to this incident the place got its name. 16. From Gibeon ... to Gazer Geba or Gibea (2 .Samuel 5. 25), now Yefa, in tlie province of Judah. The line from this to Gazer was intersected to malie it Itnown throughout tlie country, in order Oiat there might be a general assembly of the nation, and that preparations miglit be made on a scale and of a kind suitable to tlie inauguration of the august cere-
Uionial. and -willi them also the priests ajid Levites. . . In their cities and sntaurtos—(See on Numbers 35.) The original terms, "Let us send," imply immediate execution ; and, doubtless, the publication of the royal edict would have been followed by the appointment of an earlyday for the contemplated solemnity, had it not been retarded by a sudden invasion of the Philistines, who were twice repulsed with great loss (2 Samuel 5. 17); by the capture of Jerusalem, and the transference of the seat of government to that city. Finding, however, soon after, peace restored and his throne established, ire resumed his preparations for removing the ark to the metropolis. 5. from Shihor of Egypt—(Joshua 15.4, 47; Numbers 34. 5; Ijy the roads which led from Judah to the cities of the Philistines, and to recover possession of it, therefore, as was effected by this decisive battle, was equivalent to setting free the whole mountains of Judalj as far as their most westerly slope. [Bektheatj.]
1 Kings 8.65; 2 Kings 24.7; 2 Chronicles 7.8.) A small brook flowing into the Mediterranean, near the modern
CHAPTER XV.
Ver. 1-24. David Brings the Ark from Obed-edosc.
El-arlsh, which forms the southern boundary of Pales-
1. David made him houses in the city of David Through the liberality of his Tyrian ally (ch. 14. 1), David was enabled to erect not only a palace for himself, but to furnish suitable accommodation for his numerous family. Where polygamy prevails, each wife has a separate house or suite of apartments for lier.self and cliildren. prepared a place for the ark of God, and i>itched for It a tent i. e., made an entirely new one upon the model of the former the old tabernacle, which Moses had constructed.in the wilderness, and which had hitherto served the purpose of a sacred covering, being to be left at Gibeon, in consequence either of the unwillngness of the inliaiiitaiits ta part with such a venerable relic, or of there being no use for it in Jerusalem, where a more solid and sumptuous tine, unto the entering of Ham.ath—The defile between the mountain ranges of Syria and the extreme limit of Palestine on the north. 6-14. David went up, and all
Israel, to BaalaU—(See on 2 Samuel 6. 1-11.) 0. whose name is called on it—Rather, " who is worsliipped there" (2 Samuel 6. 2).
CHAPTEE XIV.
Ver. 1, 2. Hiram's Kindness to David; David's Felicity. 1. Now Hiram king of Tyre—The alliance with this neighbouring king, and the important advantages derived from it, were amongst the most fortunate circumstances in David's reign. The providence of God appeared concurrent with His promise in smoothing the early course of his reign. Having conquered the Jebusedifice was contemplated. If it appear surprising tliat David "made him houses" before he prepared this new tabernacle, it should be remembered that lie had received no Divine intimation respecting such a work. 8. Then David said, None ought to carry the ark of G<«1 but the licvltes—After the lapse of three months (ch. 13.'14) the purpose of transporting the ark to .Teru.sale'n was: resumed. Time and reflection had led to a discovery of the cause of the painful catastrophe tliat marred the first', attempt, and in preparing for the solemn procession that was now to usher the sacred symbol into its resting-pl.ace, Ites, and made Zion the royal residence, he had now, along with internal prosperity, established an advan- |«geous treaty with a neighbouring prince; and hence, in Uiiraediate connection with the mention of this friendly league, it is said, " David perceived that tlie Lord had confirmed him king over Israel." iJ. his kingdom Avas lifted up on high, because of his people Israel—This is an important truth, that sovereigns are invested with royal honour and authority, not for their own sakes so much as for that of their people. But while it is true of David took special care that the carriage should be regulated in strict conformity to the law (Numbers 4. 5, 15; 7. all kings, it was especially applicable to the monarchs of Israel, and even David was made to know that all his glory and greatness were given only to fit him, as the minister of God, to execute the Divine purposes towards the chosen people.
9; 10.17). 3. David gathered all Israel together—Somo are of opinion that this was done on one of the three greatfestivals, but at whatever time the ceremonial took place, it was of great importance to summon a general convocation of the people, inany of whom, from the long-continued disorders of the kingdom, might have had little or no opportunity of knowing anything of the ark, which had been allowed to remain so long in obscurity and neglect. 4. David assembled the children of Aaron,, and the Levites—The children of Aaron were the two priests (v. 11), Zadok and Abiathar, heads of the two priestly houses of Eleazar and Ithamar, and colleagues, in the high priesthood (2 .Samuel 20. 25). The Levites werethe chiefs of their father's house (v. 12); four belonging to the Kohathlte branch, on whose shoulders the ark was to be borne, viz., Uriel, Shemaiah—descended from Elizaphan or Elzaphan—(Exodus 6. 22), Hebron (Exodu.s 6.
3-7. His Wives. 3. David took more wives at Jerusalem—(see on 2 Samuel 3. 5). His concubines are mentioned (ch. 3. 9), where also is given a list of his children (v. 5-8), and those born in Jerusalem (2 Samuel 5. 14-16). In that, however, the names of Eliphalet and Nogah do not occur, and Beeliada appears to be the same as Eliada.
8-17. His Victories over the Philistines. 8. all the Philistines went up to seek David—In the hope of accomiilishing his ruin (for so the phrase is used, 1 Samuel
23.15; 24.2,3) before his throne was consolidated. Their hostility arose, both from a belief that his patriotism would lead him, ere long, to wipe out the national dishonour at Gilboa, and by fear, that in any invasion of their country, his thorough knowledge of their weak points would give him superior advantages. They resolved, therefore, to surprise and crush him ere he was fairly seated on hl.s throne. 11. they came to Baal-perazlm ; and David smote them there—In an engagement fought at Mount Perazlm (Isaiah 28. 21), in the valley of Rphaim, a few miles west of Jerusalem, the Philistines were defeated and put to flight. 13. when they had left their gods—(see on 2 Samuel 5. 21). 13. the Philistines yet again spread themselves—They renewed the campaign the next season, taking the same route. David, 18; ch. 6. 2), and Ammlnadab from Uzziel (Exodus 0. 22). 13. sanctify yourselves—This special sanctification, which was required on all grave and important occasions, consisted In observing the strictest abstinence, as well as cleanliness, both in person and dress (see on Genesis 3.5. 2; Exodus 19. 10, 15) ; and In the neglect of these rules no step could have been taken (2 Chronicles 30. 3). 16-24. David spake to the chief of the Levites . . . tO' appoint singers with Instruments—These eminent' Levites were instructed to train the musicians and sii Mjers who wero under them, for the solemn processiou. . Tlie perfo.nuera
DamcTs Festival Sacrifice, 1 CHRONICLES XVI, XVH. and Psalm of Tlianhxgvring. second company, used harps and similar Instruments. 5. Jelel—is the same as Aziel (ch. lo. 201. G. Brnaiah also and Jcliaxlel—the name of the former is mentioned among the priests (ch. 15. 21), but not the latter. The otlice assigned to tliem was that of blowing trnnipets nt regular intervals before tlie ark anil in tlie tabernacle. were langetl in tliree choirs or bands, and the names of tlie principal leaders are given (v. 17, 18, 21), with the instruments respectively used by each. Ben (r. IS) is omitted (d. 20). Kitlier it was used merely as a common noun, to intimate that Zechariah was the son of Jaaziel or Aziel, or Ben is the same as Azaziah. C!s«-naniali, chief of tlie Leviees—He Was not of the six heads of the Levitical families, but a chief in consequence of l.is office, whicli required learning, v/itliout regard to birth or fam-
7-43. His Psalm OF TiiAXKi.ivixG. 7. Tlien on th«* day David delivertd first this psalm — Amongst the other preparations for this solemn inaugurnf ion, the royal bard had composed .1 special hymn for the occasion. Doubtless it had been previously in fiie hands of Asapll and his assistants, but it was now pnlilicly committed to them as they entered for the first time on the performance of their sacred duties. It occupies the greater part of this chapter (v. 8-30), and seems to have been compiled from other ijsalnis of David, previously known to tlie Israelites, as the whole of it will be found, with very slight variations, in psalni 06.; 105. 1-15; 100. 17, 18. In the form, however, in whl(?h it is given by the saci-ed historian, it seems to have l>een the first psalm given for use in the tabernacle service; and abounding, as it does, with the liveliest ascriptions of praise to God for the revelation of His glorious character and the display of His marvellous works; containing, as it does, so many pointed allnsions to the origin, privileges and peculiar destiny of the cliosen people, it was adminihly calcnlateil to animate tlie devotions and call forth the gratitude of the assembled multitude. 36. all tlte people said, Amen—(cf. Psalm 72. li>, ily, iiistnicteil about tHc song—He directed all these bands as to the proper time When each was to strike in or change their notes; or, as some render the passage, "He led the burdens, for he was skilled," i. e., in the custom which it was necessary to observe in the carriage of the holy things. [Bkrthe.vu.] 33. BerccnJ.-»li and Elkaiiali were rtoor-Ueepers—Who marched immediately in front, while Ol)ed-edom and Jeiel went in the rear, of the ark. %3. So Davirt aii»l tlie elders . . . and captains . . . went—The pious design of David in ordering all liis principal ministers and officers to take part in this solemn work, and imparting so much pomp and imposing ceremony to the procession, was evidently to inspire the popular mind with a profound veneration for the ark, and to give tlie young especially salutary impressions of religion, wliieh would be renewed by tlie remembrance that they liad been witnesses of the august solemnity in whicli the king and tlie highest aristocracy of tlie land participated, vieing witli all other classes to do honour to the God of Israel. 20. It came to pass, Ac.—(see on 2 Samuel 6.'l3-23). tliey offered seven l>«Ho< U8 and seven rams—The Levites seem to have entered on this duty with fyar and trembling; and finding that they might advance witliout any such Indications of Divine wrath as Uzza had experienced (ch. 13. 10), they offered an ox and a fatted sheep immediately after starting (2 Samuel 6. 13), and seven bullocks and seven rams—a perfect sacrifice at the close of the procession (cli. IG. 1). It is probable that preparations had been made for the ol Tering of similar sacrifices at regular intervals along the way. 37. n robe of line Unen Hetrretv, Butz—is rather supposed in the later books to denote cotton, an epl»o<l—A shoulder garment, a cincture or cape over his dress. It was worn by tiie priests, l)ut was not so peculiar to tliem as to be forbidden others (1 Samuel 2. 18; 22. 18). 3fl. MIclinl . . . saw . . . David dancing and playing—His movements would be slow and solemn, suitable to the grave and solemn character of the music. Though his royal robes were laid aside, he was attired like the other officials, showing a becoming humility In the immediate presence of God. The feelings manifested by Michal were only an ebullition of spleen from a proud and passionate woman.
20; 106.48.) In the former, the autlior of the doxology utters the amen himself, wiiile in the latter the people are exhorted to say nmen. This may arise from tlie fact that the latter psalm originally concluded willi the iiijuiu-tion to say amen. But in this historitral account of the festival, it was necessao' to relate that tlie people obeyed this injunction on the CK'casion referred to, and therefore the words "let them praise," were alK-red into "and they praised." [BEit'niEAU.] 37-4:4. So lie left tlicre, before tUe covenant of tlie LiOitl, Ag.ipli and liis bretlii'en, etc —The sequel of the chapter describes the appointment of the sacred musicians and their respective duties. 38. Obed-e»lom wUli tlieir bretliren—llosali, mentioned i\% the close of the verse, and a great number bi sides (see oa ch. 26). to be porters—doorkeeiiei's. .'JO, 40. And Zailok. . . before tlie tal»ernacle ... at fJil)eon—While the officers above-mentioned, under the superintendence of Abiatliar, were appointed to officiate in .Terusalein. whitlier the ark had been brought—Zadok and the priests subordinate to him were stiitloned at Oibeon to perform the sacred service before tlie ancient talieriiacle wliich still remained there, continnally morning and evening—fis the law enjoined (Kxixlus 2!>. 38; Numliers 28. 3, 6). and do accoii Hng to all tliat is m rltten in tlie la\r (See Numbers 28.) Thus, in the tiiiieof J>a\ id, tlie worsliip was performed at two places, where the sacred things that had been tmnsmltted frOm the agi Mif Moses w(>re preserved. Befoi-e tlie ark lu .lerusalem, Asapll and his bretliern officiated as singers—Obed-edom and Hosall serveil as door-keepers—Benalah and .leliaziel blew th«' trumpets—while at the tabernacle and burnt odoring la Oibeon, Heman and Ji\lulhun presided over tlie sacred music; the sons of Jeduthnn were dooikeepers, and Zadok, with his suite of attendant priests, oH'ored the CHAPTER XVI.
Ver. 1-6. David's Festival, Sackifich and IjIhekALITY TO THE I'EOPLB. 8. lie blegsed th* people in tlic name of tlic Lord—the king commended their zeal, supplicated the Divine lili ssing upon them, and ordered the remains of the thank otforings which had been profusely sacrificed during the procession, to be dlstriliuted In certain proportions to every individual, that the ceremonial miglit terminate with appropriate festivities (Deuteronomy 12. 7). 3. flagon of wine—tlie two latter words are a supplement by our translators, .and the former Is, In other versions, rendered not a "flagon," but a "cake;" a confection, as the Spptunr/int. renders It, ma<lo of Hour and lioriey. 4-0. lie appointed certain of tlie I.evltcs to minister before tUc ark of the Iord—No sooner was the ark deposited in Its tent than the Levites, who were to officiate in the choirs belbre it, entered upon tlielr duties; a select number of the musicians being cliosen for the service from the llst(ch. 15. li)-21) of those who had taken a prominent part in the recent procession. Tlie same arrangement was to b(! observed in tlieir duties, now that tlie ark was again stationary; Asapli, wllli his {i«sociiites, <!onip<)sing tlie first or principal company, played with cymbals; Zechariah and his (rolieagues, with whom were eoiijoiiietl Jelel nml Ob(<d-edom, forming the sacrifices.
CIIArTER XVII.
Ver. 1-10. David Fouhidden to Huii.d Goti an Hoitsr,
1. as David sat In liis lioiise—The details of tills cliiipter were given in nearly similar terms (2 Samuel 7). The date was towards the latter end of David's reign, for It Is expressly said In the former book to have been at the cessation of all his wars. But as to narrate tlie pivparatlouH for the removal of the ark and the eri<cHon of the tempi*" was the principal oliject of the historian, tlie e}:HCt clironology Is not I'ollowed. !i, I Have gone fioiu tent to tent, and from one tabernacle to aiiotlier—The /il, rendering is, " I was walking In a tent and in a dwelling." The evident Intention (as we may see Irom r. ll) was to lay stress upon the fact tlmt God was a MitUlKiltvlcUi travel-
2.W
David Subdues the PhilUtincs, etc. 1 CHRONICLES XVIII, XIX. His Messe7igers to ITanun Maltreated. ling God) and went from one place to another with Us tent and his entire divelling (the dwelling included not merely the tent, but the lore-courts with the altar of burnt offerhereditar,v title of the rulers of , that kingdom. Zobah— Its situation is determined by the words "unto" or " tf>- wards Hamath," a little to the north-east of Damascus, and is supposed by some to be the same place as in earlier times was called Hobah (Genesis 14. lo). Previous to the rise of Damascus, Zoljah was the capital of the kingdom which held supremac.v among the pet t.v states of iSyria as lie went to establish his dominions by the river Euplirates—Some refer thi's to Diivid, who was seeking to extend his possessions in one direction towards a point Ijordering on the Euphrates, in accordance with the promise (Genesis 15. 18; Numbers 24, 17). But others are of opinion that, as David's name is iiioitioned {v. 4), this reference is most applicalile to Hadadezer. 4:-§. David took Jrom him a thousand chariots—(See on 2 Samuel 8. 3-14.) In that passage David is said to have taken 700 horsemen, whereas here it is .said that lie took 7000. This great discrepanc.v in the text of the two narratives seems to have origin.ated with a transcriber in confounding tlie two Hebrew letters which indicate the numbers, and in neglecting to mark or obscure the points over one of them. We have no means of ascertaining whether 7(W or 7000 be the more correct. Probalily the former should be adopted. [Davidson's Herm,] but resened of them an hundred cliarlots—Probably to grace a triumphal procession on his return to Jerusalem, and after using them in that way, destroy them like the rest. 8. from TibliatJi and from Cimn—Tliese places are called Bctah and Berothai (2 Samuel 8.8), Perhaps the one might be the Jewish, the other the Syrian name of tliese towns. Neither their situation nor the connection between them is known. The i> rabic version makes them to be Kmesa (now Hems) and Baal-bek, both of which agree very well with the relative position of Zobah. 9-13. Tou—Or Toi—whose dominions border on those of Hadadezer, (See on 2 Samuel 8. 9-12 ings, A-c.) [Bertheau.] 6. spake I a word to any of the Judges—in 2 Samuel 7. 7 it is "any of the tribes" of Israel. Both are included. But the judges " who were commanded to feed the people," form the more suitable antitliesis to David. Wliy liave ye not built me an Iiouse of cetlars T —i. e., a solid and magnificent temple. 'T. Tims saitli tlie
Liord, I took tliee from the sheep-cote—a round tower of rude construction, high walled, but open at the top, in wliich sheep are often enclosed at night to protect them from wild beasts. Tlie meaning is. Elevated you to the throne from a humble condition solely by an actof Divine grace, and not fi'om anj' antecedent merits of your own (see on 1 Samuel 16. II), and enabled you to acquire renown, equal or superior to any other monarch. Your reign will ever be afterwards regarded as the iiest and brightest era in the history of Israel, for it will secure to the nation a settled inheritance of pi'osperity and peace, without any of the oppressions or disorders that afflicted them in early times. 9, 10. at the beginning, an«l since tlie time I commanded judges—t. e., including the whole period from Joshua to Saul. I tell thee, The Lord will build thee an house—this was the language of Natlian himself, who was specially directed to assure David, not only of personal Ijlessing and prosperity, but of a continuous line of royal descendants. 11. I will raise up thy seetl— (2 Samuel 7. 12.) 13. I will not take my mercy away from him, as I took It from him that was before thee—My procedure in dealing with him will be different from my disposal of Saul. Should his misconduct call for personal chastisement, I shall sp.are his family. If I see it necessary to withdraw my favour and help for a time, it will be a corrective discipline only to reform and restore, not to destroy. (On this passage some have founded an argument for Solomon's repentance and return to God.) 14. I win settle him in my liousc—over my people Israel, and in my kingdom—God here asserts His right of supreme sovereignty in Israel. David and Solomon, with their successors, were only the vicegerents whom He nominated, or, in his providence, permitted. His throne Kliall be established for ever—Tlie posterity of David inherited the throne in a long succession—but not always. In such a connection as this, the phrase "for ever" is employed in a restricted sense (see on Lamentations 3.
I Kings 11. 1.5.) 17. the Cherethites and the Pclcthites— Who formed the royal body-guard. The Cherethites were, most probably, those brave men who all along accompanied David while amcuig the Philistines, and from that people derived their name (1 Samuel 30. 14; Ezekiel 25. 16; Zeplianiah 12.5) as well as their skill in archery—while the Pelethites were those who joined him at Ziklag, took their name from Pelet, the chief man in the company (ch.
12, 3), and, being Bcnjamites, were expert in the use of tho filing.
CHAPTER XIX.
31). We naturally expect the prophet to revert to David before concluding, after having spoken {v. 12) of the building of Solomon's temple. The promise that his house should be blessed was intended as a compensation for the disappointment of his wisli to build the temple, and hence
Ver, 1-5. David's Messengers, Sent to Comfort HaNUN, are Disgracefully Treated. 1. after this—This phrase seems to indicate that the incident now to be related took place immediately, or soon after the wars described in the preceding chapter. But the chronological order is loosely observed, and the onl.y just inference that can be drawn from the use of this phrase is, that some fartlier account is to be given of tlie wars against the Syrians. Nahasli the king of the chllflren of Ammon died—There had subsisted a very friendly relation between David and liim, begun during the exile of the former, and cemented, doubtless, liy their common hostility to Saul. 3. are not his servants come unto thee for to search I —i.e., thy capital, Uabbali. (2 Samuel 10.3.) shaved them—Not completely, but only the. half of their face. This disrespect to the be.'ird, and indecent exposure of their persons by their clothes being cut ofl from the girdle downwards, was the grossest indignity to which Jews, in common witli all Orientals, could be subjected. No wonder that the men were ashamed to appear in j)ublic—that the king recomiueniled them to remain in seclusion on the border till the marie of their disgrace liad disappeared —and then they might, witli jiropricty, return to the court. this assurance is appropriately repeated at theconc Uision of the prophet's address. [Bertheau.] 15. According to all . . . this vision—The revelation of the Divine will was made to the propliet in a dream. 16. David tlie king sat before the Lord, and said—(See on 2 Samuel 7. 18-29.)
CHAPTER XVIII.
Ver. 1, 2. David Subdues the Philistines and MoabITKS. 1. David took Oatli and lier towns—The full extent of David's conquests in the Philistine territory is here distinctly stated, whereas in the parallel passage (2 Samuel 8. I) it was only de8cril)ed in a general way. Gath was the " Metlieg-animali," or "arm-bridle," as it is there called—either from Its supremacy as the capital over the other Philistine towns, or because, in the capture of that important place and its dependencies, he olitained the complete control of his restless neigliljours. a. he smote Noab—The terrible severities l)y which David's conquest of that people wtis marked, and the probalile reason of their lielng subjected to such a dreadful retribution, are narrated (2 Samuel 8. 2). the Moabltes brought gifts— i.c., became tril)utary to Israel.
6-15, Joar \nd AmsHAi Overcome the .'V.mmonites. 6. when the children of Amnion saw thattiiey made tliemselves odious to David—One universal feeling of indignation was roused Ihrougliout Israel, and all classes supported the king in his determination to avenge this unprovoked insult on the Hebrew nation, Ilaiiun . . . sent a tlioi Mand talents of silver—asuui e<jual lo X.ili.llHJ.'W17. Smites Hadade/.eb AND THE Syrians, 3. Iladarner—Or Hadadezer (2 Samuel 8.3), which was probably tie original form of tlie name, was derived from Iladad, n Syrian deity. It seems to have becvjine the oflicial and Rabbah Besieged by Joab, 1 CHRONICLES XX, XXI. David's Sin in Xuitibei-ing the People.
Three Giants Slain. 4. war at Geza—or Gob (see to procure the services of foreign mercenaries, char-
2 Samuel 21. 18-22). iots ami horsemen out of Mesopotamia, . . . Syriamaachah, and . . . Zobah—The Mesopotamian troops did not arrive during tliis campaign {v. IB). Syria-maachali
CHAPTER XXI. lay on tlie north of the possessions of tlie transjoidanic
Ver. 1-13. David Sins in Numbering the People. 1. Satan stood up against Israel—God, by withdrawing His grace at this time from David (see on 2 Samuel 24. 1), permitted the tempter to prevail over him, and as the result of this successlul temptation was the entail of a heavy calamity as a punishment from God upon the people, it might be said that "Satan stood up agaiiist Israel." number Israel—In the act of taking the census of a peo-
Israelites, near Gilead. Zobah—(see on ch. 18. 3). 7. they hired thirty and two thousand chariots Ilcb., riders, or cavalry, accustomed to fight either on horseback or in chariots, and occasionally on foot, and accepting this as rate true rendering, the number of liired auxiliaries mentioned in this passage agrees exactly with the statement in 2 Samuel lU. 6. 20,000, 12,000 (from Tob), equal to 32,000, and lOUO with the king of Maachah. S. David . . . sent Joab, and all the host of tlie mlglity men—The whole ple, there is not only no evil, but much utility. But numbering Israel—that people who were to become as the stars for multitude, implying a distrust of the Divine promise, was a sin; and though it had been done with impunity in the time of Moses, at that enumeration eacli of the people had contributed "lialf a shekel towards the building of the tabernacle," that tliere might be no plague among them wlien he numbered them (ExckIus 30. 12). Hence the numbering of that people was in itself regarded as an undertaking by -wiiich the anger of God could be easily aroused ; but when tlie arrangements were made by Moses for the taking of the census, God was not angry because the people were numbered for the express purpose of the tax for the sanctuary, and the money which was thus collected ("the atonement money," Exodus 30. forces of Israel, including the great military orders, were engaged in this war. 9. children of Ammon put the battle In array before the gate of tlie city— i. c, outside the walls of Medebah, a frontier town on the Arnon. tlie kings tliat were come were by tliemselves In the field—The Israelitish army being thus beset by the Ammonites in front, and by the Syrian auxiliaries behind, Joab resolved to attack the latter—the more numerous and formidable host—while he directed his brother Abishai, with asuitable detachment, to attack the Ammonites. Joab s address before the engagement displays the faitli and piety that became a commander of the Hebrew people. The mercenaries being defeated, the courage of the Ammonites failed ; so that, taking flight, they entrenched themselves within the fortified walls.
16) appeased Him. Everything depended, therefore, upon the design of tlie census. [Bertheau.] The sin of David numbering the people consisted in its being either to gratify his pride to ascertain the number of warriors lie could muster for some meditated plan of conquest, or, perhaps, more likely still, to institute a regular and permanent system of taxation, which he deemed necessary to provide an adequate establishment for the monarchy, but which was regarded as a tyrannical and oppressive exaction—nh innovation on the liberty of the people— 16-19. .Shophach Slain by David. 16. And when tlie Syrians saw that they were put to the worse—iSee on 2 Samuel 10. 15-19.) 18. David slew of the Syrians seven thousand men—(Cf.2 Samuel 10. 18, whicli has seven hundred chariots.) Either the text in one of the books is corrupt [Keil, David.son], or tlie accounts must be combined, giving this result—7000 horsemen, 7000 chariots, and -10,000 footmen. [Kennicott, Houbigaxt, Caljiet.] departure from ancient usage unbecoming a king of Israel, 3. wliy will he be a cause of trespass to Israel !—or bring an occasion of punishment on Israel. In Ilcl)., the word sin is often used synonymously with the punishment of sin. In the course of Providence, tlie people frequently sulfer for the misconduct of their rulers. 5. Joab gave the sum of the number of the chilflren of Israel—It amounted to one million one hundred thousand men in Israel, capable of bearing arms. Inclusive of the ,300,000 military (ch. 27.), which, being already enlisted in the royal service, were not reckoned (2 Samuel 21. 9), and to 170,IX)0 men in Judah, omitting 30,0(X) which forniod an army of observation statione*! on the I'hlllstine fron-
CHAPTER XX.
Ver. 1-.3. Rabbah Besieged by Joab, Spoiled by Pavid, and the People Tortured. 1. at the time when kings go out to battle—in spring, the usual season in ancient times for entering on a campaign ;— i. e., a year subsequent to the .Syrian war.- Joab led forth the power of the army, and wasted the country . , . of Ammon— The former campaign had been disastrous, owing chiefly to the hired auxiliaries of the Ammonites; and as it was necessary, as well as just, that they should be severely chastised for their wanton outrage on the Hebrew ambassadors, Joab ravaged their country, Invested their capital, tier (2 Samuel (). 1). So large a population at tlii early period, considering the limited extent of the country, and comparing it with the earlier census (Numbers 2(!.), is h striking proof of the fulfilment of the promise (Genesis 15.
Kabbah, and'having, after a protracted siege, taken one part of it, the lower town or "city of waters," insulated by the winding course of the .labbok, he knowing that the fort called " the royal city" would soon fall. Invited the king to come in person, and have the honour of storming it. The knowledge of this fact (mculioned 2 Samuel
6. Levi and Benjamin counted lie not.—If this census was ordered with a view to the imposi'lon of taxes, this alone would account for Ijcvi, who were not warriors (r. r>), not being numbered (see on Numbers 1. 47-r«). The population of Benjamin had been taken (see on ch.7. 0-11), and the register preserved In tho archives of that tribe. This, however, was taken on another occasion, and by <Mher agency than that of Joab. The non-numbering of
12. 20} enables us to reconcile the two statemen's—" David tarried at Jerusalem" (v. 1), and "David and all Ilie people returned to Jerusalem " (v. 3). a. David took the crown of their king, and found It to weigh a talent of gold—Equal to 12.5 lbs. Some think that Ma/com, rendered in our version " their king," should be taken as a ))roper name, Milcom or Molech, the Ammonite lilol, which, of course, might bear a heavy weight, lint, like many other state crowns of Eastern kings, the (^own got at Kabbah was not worn on the head, but suspended by chains of gold above the throne, precious atones—i/c/j., a stone, or cluster of precious stones, which was set on David's head. 3. cut them with saws, <fec.—The Jfch. word, "cut them," is, with the dlllerence of the Ilnal letter, the same as that rendered " put them," In th(^ parallel passage of Samuel; and many consider thai i)uttlng them to saws, axes, Ac, means nothing more than that David condemned the Inhabitants of Rabl)ah to hard »nd penal servitude. llie.se two tribes might have originated in the special and gracious providence of God, partly because Levi was devoted to His service, and Benjamin had become the least of all the tribes (Judges 21.); and j)artly because God foresaw that they would remain fallhful to the house of David in the division of the tribes, and therefore would not have them dimlnlslied. [Poole.] From the course followed In this survey (see on 2 Samuel 2t. 4-8), It would np-
))ear that Judah and Benjamin were the last tribes that were to be visited, and thai, alter the census In Judah had been finished, Joab, l)i>fore enliM lng on that of lienjamln, had to return to Jeru.salem, where the king, now sensible of Ills great error, g.ivo orders to slop all further proceedings In the business. Not only tho remonstrance of Joab at the first, but his slow progress In the survey (2 Samuel
4-8. Three Oveuthrows of the Philistines, and David Builds an Altar, 1 CHRONICLES XXII, XXIII. Number and Distribution of Ihe LevUes. home, up Mount Moriah, to erect an altar on premises which he had to buy. It was on or close. to the spot where A'oraliam had ot Tered up Isaac, answered lilm l»y lire fi'om heaven — (See Leviticus 9. 24; 1 Kings 18. 21-2'!: 2 Kings 1. 12: 2 Chronicles 7. 1.) 28. when David saw flint the Lord had answered him, l»e sacriliccd tlicre—Or. lie continued to sacrifice there. Perceiving his sacrifice was acceptable, he proceeded to make additional ofl'eriiigs there, and seek favour by prayer and expiatory rites ; fur the dread of the menacing angel destroying Jerusah
24.8) showed the strong repugnance and even horror of the old general at this unconstitutional measure. 9..tUe Lord spake unto Gad, David's seer—Although David was himself endowed with a prophetic gift, yet, in matters relating to himself or his kingdom, he was in the habit of consulting the Lord through the medium of the priests, and when he failed to do so, a prophet was sent on extraordinary occasions to admonish or chastise him. Gad, a private friend, was occasionally employed as the liearer of these prophetic messages. 11, la. CJioose thee, Ac—To the iTtree evils these correspond in beautiful agreement: i/iree years, three months, three days. [Bektheau.] while he was absent in the centre of worship at Giljton, especially reverence for the Divine Being, led h\\n to continue his adorations in that place which (Jod (2 Chronicles (See on 2 Samuel 2i. 13.) 13. let me fall now into the hand of the Lord . . . let me not fall into the hand of man—Experience had taught him that human passion and vengeance had no bounds, whereas our wise and gra-
3. 1) had hallowed by the tokens of His presence and gracious acceptance.
CHAPTER XXII. cious Father In heaven knows the kind, and regulates the extent, of chastisement which every one needs. I*, 15. So the Lord . . . sent an angel unto Jenisalem to destroy it—The infliction onl.v of the pestilence is here no- Ver. 1-5. David Prepares for Building thp; Temple.
1. David said. This is the house of the Lord God—By the miraculous sign of fire from heaven, and perhaps other intimations, David understood it to be the will of God that the national place of worship should be fixed there, and he forthwith proceeded to make preparations for the erection of the temple on that spot. 2. David commanded to gather together the strangers—Partly the descendants of the old Canaanites (2 Chronicles 8.7-10),." from whom was exacted a tribute of bond-service, and partly war captives (2 Chronicles 2. 7), reserved for the great work he contemplated. ticed, without any account of Its duration or its ravages, while a minute description is given of the visible appearance and menacing attitude of the destroying angel, stood by tlie threshing-floor of Ornan tlie Jebusite—Oman was probably his Hebrew or Jewish, Araunah his Jebusite or Canaanitish, name. Whether he was the old king of Jebus,as that title is given to him (2 Samuel 24. 23), or not, he had been converted to the worship of the true God, and was possessed both of property and influence. 16. David and the elders . . . clotlied in sackcloth, fell upon 6-19. He Instructs Solomon. 6. Then he called for Solomon . . . and cliargetl him—The earnestness and solemnity of this address creates an impression that it was given a little before the old king's decease. He unfolded his great and long-cherished plan, enjoined tlie building of God's house as a sacred duty on him as h s son and successoi', and described the resources that wtre at command for carrying on the woi-k. The vast amount ot personal property he had accumulated in the jnccious metals must have been spoil taken from the pec pie iie had conquered, and the cities he had sacked. tltelr faces—They appeared in the garb and assumed the attitude of humble penitents, confessing their sins, and deprecating the wrath of God.
18-30. He Builds an Altab. 18. the angel of the liord commanded Gad to say—The order about the erection of an altar, as well as the indication of its site, is described (2 Samuel 24. 18) as brought directly by Gad. Here we are informed of the quarter whence the prophet got his commission. It is only in the later stages of Israel's history that we find angels employed in communicating the Divine will to the prophets. 30, 31. Ornan was threshing wlieat—If the census was entered upon in autumn, the beginning of the civil year, the nine and a half months it occupied would end at wheat-harvest. The eommon way of threshing corn is by spreading it out on a high level area, and driving backwards and forwards upon it two oxen harnessed to a clumsy sledge with three
CHAPTER XXIII
Ver. 1. David Makes Solomon King. 1. when David was old . . . he made Solomon king—This brief statement, which comprises the substance of 1 Kings 1. 32-48, is made here solely to introduce an account of the preparations carried on by David during the latter years of his rollers and some sharp spikes. The driver sits on his knees on the box, while another person is employed in drawing back the straw and separating it from the grain underneath. By this operation the chaff is very much chopped, and the grain threshed out. 23. I give life for providing a national place of worship.
2-6. Number and Distribution of the Levites. 2. he gathered together all the princes of Israel—All important measures relating to the public interest were submitted for consideration to a general assembly of the representatives of the tribes (ch. 13. 1; 15. 25; 22. 17; 20i. 3. the Levites were numbered . . . thirty and eiglitt Siousand—Four times their number at the early census taken by Moses (see on Numbers 4. and 26). It was, in all lilcelihood, this vast increase that suggested and rendered ex-- pedient thatclassification, made in the last yearof David's reign, which the present and three subsequenl chapters describe, hy their polls, man by man—Women and children were not included. 4. twenty and four thousand were to set forward the work of the house of tine Lord—They were not to preside over all the services of the temple. The Levites were subject to the priests, and they were superior to the Nethinims and other servants, who were not of the race of Levi. But they had certain departments of duty assigned, some of which are lu're specified. 5. praised the Lord with the instrumciita whicli I made—David seems to have been an inventorof many of the musical instruments used in the teiniile (Amos 6. 5). 6. David divided titem into courses among tltee . , . tite tlireshlng instruments for wood i. e., to burn the sacrifice of the oxen. Very little real import—the haste and the value of the present ofl'ered—can be understood in this country. The offering was made for imtant use. Ornan, hereby hoping to terminate the pestilence without a moment's delay, "gave all," oxen, the large threshing machine, and the wheat. 25. David . . . gave for the place six hundred sliekels of gold— At first he bought only the cattle aijd the threshing instruments, for which he paid fift.v shekels of silver (2 Samuel
2A. 24); afterwards he purchased the whole property, Mount Moriah, on which the future temple stood. High in the centre of the mountain platform rises a remarkable rock, now covered by the dome of " the Sakrah." It is irregular In its form, and measures about sixty feet in one direction and fifty feet in the other. It is the natural surface of Mount Moriah, and is thought by many to be the rock of the threshing-floor of Araunah, selected by David, and continued by Solomon and Zerubbabel as " the unhewn stone" on which to build the altar. [Baktlett's "Walks About Jerusalem." Stanley.] 26. David built tliere an altar—He went in procession with liis leading men from the royal palace, down MountZion, and through the Intervening city ; and, having plenty of space on his own property, he was commande<l, under peremptile sons of Levi—These are enumerated according lo their fathers' houses, but no more of those are mentiont-d here than tlie twent.v-four tliousand wlio were engaged m
the work connected with the Lord's house. The fathers' liousesof those Levites corresponded with the classes into tory direction, to go a considerable distance from his Division oj the Sons of Aaron. 1 CIIKONICLES XXIV, XXV. Number and Office of the Singer*. right of performing particular duties. 6. one principal household—The marg. reading is preferable, "one liouse of the father." The lot was cast in a deliberate and solemn manner in presence of the king, the princes, tlie two higli priests, and the chiefs of tlie priestly and Levitical famwhich *hey [Josepiius' Antiquities] as well as the priests wore divided (see on ch. 24. 20-31 ; 2f). 2u-2(^).
7-11. Sons OF Geushon. 7-11. tl»e Gershonites—They had nine latheis' houses, six descended Irom Laadan, and three Irom Sliimei. ilies—the headsof families belonging to Eleazar and Ithamar were alternately brouglit forward to draw, and the name of each individual, as called, registered by an attendant secretary. To accommodate tlie casting of tlio lots to t!re inequalitj' of the number, there being sixtceu fathers' houses of Eleazar, and only eight of Ithamar, it was arranged that every house of Ithamar should be followed by two of Eleazar, or, what is the same thing, that every two houses of Eleazar should be followed by one of Ithamar. . If, then, we suppose a eommenceinent to have been made by Eleazar, the order would be as follows : one and two, Eleazar; three, Ithamar; four and five, Eleazar; six, Ithamar; seven and eight, Eleazar; nine, Ithamar; and so forth. [Bertheau.] The lot determined also the order of the priests' service. That of the Levites was afterwards distributed by the same arrangement {v. 31).
12-21). Of Kohath. I'i. Tlie sons of KoJialh—He was Die founder of nine Levilical fathers' houses. 13.' Aaron »vas scijarated—As higli priest (see on ch. 25. 1-19). l-t. loiii-'ci ning Moses—His sons were ranlied witli the Levites generally, but not introduced into the distinctive portion of the descendants of Levi, who were appointed to tlie special functions of tlie priesthood.
21-2.'?. Of Meuari. 21-'-J3. Tlie sons of Merari—They f-Qinprised six fathers' houses. Humming tliem together, Gershon founded nine lathers' houses, Kohath nine, and Alerari six: total, twenty-four.
2t. Office of the Levites. 34. These were tUe sons of Levi . . . tUat did the work . . . froih twenty years and upwards—The enumeration of the Levltes w;!S made by David (v. 3) on tlie same rule as that followed by Moses
-1. 3), viz., from thirty years. But lie saw afterwards that this rule might be beneflcially relaxed, and that •the enrolment of Levites for their proper duties might be made from twenty years of age. The ark and tabernacle being now stationary at Jeru.salem, the labovir of tlie Levites was greatly diininislied, as they were no longer obliged to transport its heavy furniture from place to place. The number of 38,000 Levites, exclusive of CHAPTER XXV.
Ver. 1-7. Number and Office of the Singers. 1. David aud tl»e captains of tlie host—t. p., the princes (eh.
2'?. 2; 24.6). It is probable that the king was attended on the occasion of arranging the singers by the same parties that are mentioned as having assisted liim in regulating the order of the priests and Levites. H. according to the order of the kiug—Heb., "by the hands of the king," priests, was douV)tless more than .sufficient for the ordinary service of the tabernacle. But this pious king thought that It would contribute to the glory of the Lord to emplojas many officers in his Divine service as possii. <"., "according to the king's order," under th personal superintendence of Asaph and his colleagues, which prophe<Jefl i.e., in this c(?nnection, played with Instruments. This metaphorical application of the term "propliecy" most probably originated in tlie practice of the prophets, who endeavoured to rouse their proplietio spirit by the animating influence of music (sec on 2 Kings ble. These fust rules, however, wliich David instituted, were temporary, as very ditterent arrangements were made after the ark had been deposited in the tabernacle of Ziou.
CHAPTER XXIV.
3. 15). It is said that Asaph did this "according to David's order," because by royal appoiiument he olliciated in tlie tabernacle on Zion (ch. 10. 37-11), while other leaders of tlio sacred music were stationed at Gibeon. .'». Ilemaii the king's seer—The title of seer or prophet of Da vid is also given to Gad (ch.21. 9), and to Jedutliun (2 ('lironi< les '29.
Ver. 1-19. Division of the Sons of Aaron into Four AND Twenty Orders. 1. Now these are the divisions of tJie sons of Aaron—(.See on ch.23. 6.; 2. IVadab and Ahilmi died before tlieir father i, e., not in liis preseii'^e, but during his lifetime (see Mara. Ht'f). therefore Kleazar and Ithainar executed the priest's otiiec—In consequence of the death of liis two eldest sons witliout issue, the descendants of Aaron were comprised in the faniilies of Eleazar and Ithamar. Both of tliese sons di.scliarged the priestly functions as assistants to tlieir fatlier. Kleazar succeeded him, and in his line the high priestliood continued until it was transferred to the family of Ithamar, in the person of Eli. .3. Zadok . . . and Ahinieleeh of the sons of Ithamar—Tli is slalenii'iit, taken in connection with r. 6, is not a little perplexing, since (2 Samuel
in the words {marg. ma(trr.i) of God. to lift up the horn— i. c, to blow loudly in tlie worship of (lod ; or jierliaps it means notliing more than that he presided over the winil instruments, as Jedutliun over the harp. II email had lieen appointed at first to serve at Gibeon (ch. Iti. 41). But his destination seems to have been changed at asubse(]uent perioil. Goil gave to Ileman fourteen sons and three daughters — The daughters are mentioned, .solely because from their musical taste and talents they lornied part of tlie choir (I'salni 08. •2')). 6, 7. all these were under the hands of their father—Asaph liad four .son.s, .leduthun six, and Heinan fourteen, equal to twenty-four; making, tlie musicians witli their lirethren the singers, an amount of 288. Kor, lil<e the priests and Levites, tliey were divided into twenty-four courses of twelve men each, equal to 2,SS, who served a week in rotation; and 15.24,3.); 20.2)) Aliiatliar is iiKMitioned as the person conjoined in David's time witli Zadok, in the collegiate oxeicisc of the high priesthood. Some tliink tliat the words have l)een transposed, reading Abiathar, tlie son of Aliimelecli. But there is no ground for regarding tlie text as faulty. The high priests of the line of Itliamar were the following: Aliiah or Aliimelecli, liis son Abiatliar, his .son Aliimelech. 'We freciuently find tlie grandtnther and grandson called by the same name (see list of liigh priests of the line of Eleazar, ch. .'>. 3()-4D. Hence the autlior of tliese, half of whom officiated every week with a proportionate numlier of assistants, were skilful and experienced musicians, callable of leading and instructing tlio general musical corjis, which comprised no le.ss than 4000 (ch. 2.3. 5).
1li(? ('lironicles was acquainted widi Aliiiiielech, son of Abiathar, wlio, for some reason, discharged the duties of Iilgh priest in David's reign, and during tlio lifetime of 8-;!l. Their Division iiy IyOT into Four and Twknt't Orders. H. they cast lots, wa«l against ward—" Ward"
Ills father (for Aliiatliar was living in the time of Solomon, 1 Kings 2.27); [Keil.] 4. th«rc wero more chief men found—Tlie Ileh. may he translated, "Tlien; were more
Is an old Eiigllsli word for division or company. The lot was east to (h'tcrnilne the jireceiUMice of tlie clas.ses or divisions over which the musical leaiU-rs presided; and, iMcii as to lieads of tlie sons of Elcazar." It is true, in jioint of fact, tliat )),y tlie census the Mumlier of iiidivichials lieloiiging to the faniily of Eleazar was found greater tlian in tliat of Itliamar. And this, of necessity, led to tliero being more fathers' liouses, and conseiiuently more chiefs or iresidents in the former. .'». they were dlvl<led by lot—Tliis method of allocation was adopted manifestly to remove all cause of Jealousy us to precedence and the 2U2 ill order to secure an Impartial avrangeiiieiit of their order, the master and Ills a.ssistants, the teaclierand his scholars, in each class or compan.y took part In tMn solemn casting of lots. In the ftiist catalogue p-lven In this chapt(^r tlie courses arc classed according to their eiiiployiuent as imisielaiis— In the second, they are arranged lu the order of their sevvice.
Ttu Gates Aanigwd hy Lot. 1 CHRONICLES XXVI, XXVIl. Txvdve Ciiplaimi fur each Month.
CHAPTER XXVI. of those who had cliarge of the trensure-cliainberK at their re.spe<;tive wards are given, with a general description of the precious things committed to their trust. Those treasures were imriiense, consisting of the accumulated spoils of Israellti.sh victories, as well ;is of voluntary contributions made by David and the representatives of the people.
Ver. 1-12. Divisions OF THE PoiiTEBS. 1, 2. ConcenitULg a»e di^-isloHs oftlif iJorJcrs—Tlitfre were 4000 (ch . 23. 6), all taken from the families of ttie Koliathites and Merarit«s It. 11), divided into twenty-four courses—as the piest.s and mnsicians. Mesliflcniiuh the sous of Kore, of tl>e sous of Aaapli—Heven sons of Me.slieleuiiah are mentioned (f. 2), wliereas eighteen are given («;. 9), but in thi.s 2r)-o2. Officeks and Judges. 29. officers aitd judges —Tlie word rendered "officers" is the term wliieli signilatter numl)er his r<-Iative.s are included. 5. God blesseil Ikim—f. e., Obed-edoui. The occasion of the blessing was his faitliful custody of the ark (2 Samuel 6. 11, 12), and tlio nature of the blessing (I'saha 127. o) consisted in the great increase of progeny by which his house was distinguished; seventy-two de.sceiidauts are reckoned. G. •iilglity men of valojir—The circuiiistance of physical strength is prominently noticed in this chapter, as the fies scribes or secretaries, so that (he Levitical class here de.scriljed were m:igi.strates, who, attended by their clerks, e.Kcrcised judicial functions; there were (iOOU of tlii'm (ch.
2:!. 4), wlio probably acted like their brethren on the princijjle of rotation, and these were divided into three classes—one (u. 2.9) for the outward business over Israel; one ((,-. :10), consisting of 1700, for the west of Jordan "in all bu.siness of the Loi'd, and in the service of tlu; king;" and the third {v. 31, 32), consisting of 2700, were "rulers for every matter pertaining to God, and aUiiirs of the king." office of the parters requiretl them not only to act as sentinels of tlie sacred editic« and its precious furniture against attacks of plunderers or popular insurrection to be, in fact, a military guard—but, after the temple was CHAPTER XXVII. built, to open and shut the gate.s, which were extraordinarily large and ponderous. 10. Simri tHie cliief . . . thong'h . . . tiot tiic fiist-borii—Probably because the family entitled to the right of primogeniture had died out, or because there were none of tlie existing families which could claim that right. 13. Amotig tliese ivtrie
Ver. 1-15. TwiiLVE Captains Foit evkry .Sevekax, Month. 1. came iii aud went out iitonOi by iiinntli Here is an account of the standing military force of Israel. A militia formed, it would .seem, at the beginning of David s reign (see on v. 7) was raised in the following order: Twelve legions, corresponding to the number of tribes, wei'e enlisted in the king's service. Each legion comprised a body of 21,000 men-, M'ho.se term of service w;us a month in rotation, and who were stationed either at Jerusalem or in any other place where they might be required. There was thus always a fprce sufficient for the ordinary purposes of state, as well as for resisting sudden attacks or popular tumults; and when extraordinary emergencies demanded a larger force, the whole standing army could e;usily be called to arms, amounting to 288,000, or to 300,000, including the 12,000 officers that naturally attended on the twelve princes tlie divisions of tlie porters, even aiuoug tiie clilef mei»—These were charged with the duty of superintending the watches, being heads of the tweuty-lour courses of porters.
13-19. The Gates A.ssigned by Lot. 13. tliey cjsst lots—Their departments of duty, such as the gates they should attend to, were allotted in the same manner as those of the other Levitical bodies, and the names of the ehfefs or cjiptains are given, with the respective gates assigned them. 15. tlic Iiousc of Astippiin—Or collections, probably a storehouse, where were kept tlie grain, wine, and other ofleriiigs for the sustenance of the priests. 16. tlie gat« Slialleclietli—Probably the rubbish gate, through which all tlie accumulated filth and sweepings of the temi Jle and its courts were poured out. by the catiseway of the going up—Probably the ascending road which was cast up or raised from the deep valley between Mount Zlon and Mori all, for the royal egress to the place of worship (2 Chronicles 9. 4).. ward against ward Sftrne refer these words to Shupplm and Hosah, whose duty it was to watch both the western gate and the gate Bhallechetli, which was opposite, while otliers take it as a general statement applicable to all the guards, and intended to intimate that tliej' were posted at regular distances from each other, or that they all mounted and relieved guard at the same time in uniform order. 17-19. Kastward were six Lcvites—Because the gate there was the most frequented. Four at the north gate; four at the south, at the storehouse which was adjoining the south, and which had two entrance-gates, one leading in a south-westerly direction to the city, and the other dii-ect west, two porters each—at the Parbar towards the west, there were six men posted—four at the causev>ray or ascent (v. 16), and two at Parbar, amounting to twentyfour in all, who were kept daily on guard. Parbar— is, perhaps, the same as Parvar (suburbs, 2 Kings 2:5.11), and {v. 10-24). Such a military establishment would be burdensome neither to the country nor to the royal exchequer; for attendance on this duty being a iruu-k of honour and distinction, the expense of maintoiance would be borne probably by the militiaman himself, or furnished out of the common fund of his tribe. Nor would the brief period of actual service produce anj' derangement of the usual course of allairs; for, on the expiry of the term, every soldier returned to the pursuits and duties of private life during the other eleven months of the year. Whether the same individuals were always enrolled, cannot be determined. The probability is, that provided the requisite number was furnished, no stricter scrutiny would be made. A change of men might, to a certain degree, be encouraged, as it was a part of David's policy to train all his subjects to skill in arms; and to have made the enlistment fall always on -the same individuals would have defeated that purpose, as to have confined each month's levy rigidly within the limits of one tribe might have fallen hard upon those tribes which were weak and small. The rotation system being established, each division knew its own month, as well as the name of the commander under whom it was to serve. These commanders are styled, " the chief fathers," i.e., the hereditary heads of tribes who, like chieftains of clans, possessed great power and influence, captains of thousands and hundreds—The legions of 21,000 were di. vided into regiments of 1000, and these again into coni' panics of 100 men, under the direction of their respective subalterns, there being, of course, twenty-four captains of thousands, and 240 centurions, and their otlicers— The Shoterim, who in the army performed the duty of the commissariat, keeping the muster-roll, etc. 3, 3. Jashobeam the son of Zabdiel—(Kee on ch. 11. 11 ; 2 Samuel 23. 8.) Haclimoni was his father, Zabdiel probably one of his ancestors; or there might be dirterent names of the .same individual. In the rotation of the military courses, the dignity of precedence, not of authorif so, this gatemiglit be so called as leadingto tliesuburbs. [Calmet.]
20-28. Levites that had Charge of the Trbasukes. 20. of the Xievltes, Ahljali—The heading of this section
Is altogether strange as it stands, for it looks as if the sacred historian were going to commence a new subject different from the preceding. Besides, "Ahijali, whose name occurs after" the Levites, is not mentioned in the previous lists; it is totally unknown, and is introduced abruptly without further information; and lastly, AhlJan must have united in his own person those very offices of which the occupants are named in the verses that follow. The reading is incorrect. The Scptuaginl has this very suitable heading, "And their I>;vitioal brelh ren over the treasures," &c. [Bektheau.J The names ity, was given to the hero. 4. second uioiith ivas Dudal 203
Princes of the Twelve Tribes, 1 CHRONICLES XXVIII. David Encouragea Solomon, —Or Dodo. Here the text seems to require the suppleraent of " Eleazar the son of Dodo" (2 Samuel 23. 9). 7.
2Kings 22. 18); and besides Joab, the commander-in-clilcf of the army, the heroes who had no particular ofiice (eh.
Asaliel—This officer having been slain at the very beginniuj; of David's reign, his name was probably given to this division in honour of his memory, and his son was invested with the command.
11; 2 Samuel 23). This assembly, a very mixed and general one, as appears from the parties invited, was more numerous and entirely different from that mentioned (ch. 23. 2). 3. Hear me, my brethren—This was the style of address becoming a constitutional king of Israel (Deuteronomy 17. 20; 1 Samuel 30.23; 2 Samuel 5.1). I had it In mine heart—I proposed or designed, to build au house of rest—A solid and permanent temple, for the footstool of our Crod—God seated between the ehernljim. at the two extremities of the ark, might be said to be enthroned in His glory, and the coverlet of the ark to be His footstool, and had made ready for tl»c building The immense treasures wliich David had amassed, and the elaborate preparations-he had made, would have beer, amply sul Bcient for the erection of the temple of which he presented the model to Solomon. 3. tltou hast been a man of war, and hast shed much blood—The church or spiritual state of the world, of which the temple at Jerusalem was to be a type, would be presided over by One who was to be pre-eminently the Prince of Peace, and therefore would be represented not so fitly by David, whose mission had been a preparatory one of battle and conquest, as by his sou, who should reign in unbroken peace. 4, 5. he hath chosen Solomon—The spirit of David's statement is this:—It was not my ambition, iny valour, or my merit that led to the enthronement of myself and family; it was the grace of God which chose the tribe, the family, the person—myself in the first instance, and now Solomon, to whom, as the Lord's anointed, you are all bound to submit. Like that of Ohri.st, of .whom he was a tyi>e, the appointment of Solomon to the kingdom above all his brethren Avas freqtiently pre-intimated
16-24. Princes of the Twelve Tribes. 16. over tlie tribes of Israel: tUe ruler—This is a list of the heredi- 'ary chiefs or rulers of tribes at the time of David's numbering the people. Gad and Asher are not included ; for what reason is unknown. The tribe of Levi had a ])rince (v. 17), as well as the other tribes; and although it was ecclesiastically subject to the high priest, yet in all civil matters it had a chief or head, possessed of the same authority and power as in the other tribes, only his jurisdiction did not extend to the pi'iests. 18. EHiliu—Probably the same as Eliab (1 Samuel 16. 16). 33. But David took not tlie number of tUein from twenty years old and under—The meaning is, that the census which David ordered did not extend to all the Israelites; for to contemplate such an enumeration would have been to attempt an impossibility (Genesis 28. 14), and besides would have been a daring offence to God. The limitation to a certain age was what had probably quieted David's conscience as to the lawfulness of the measure, while its expediency was strongly pressed upon his mind by the army arrangements he had in view. neitlier -was tUe number put in the account of tlie clironlcles of King David—Either because the uudertakiug was not completed, Levi and Benjamin not having been numbered (ch. 21. 6), or tlie full details in the hands of the enumerating officers were not reported to David, and, consequently, not registered in the public archives, the clironiclcs— Were the daily reconls or annals of the king's reign. No notice was taken of this census in the Historical register, as from tlie public calamity with which (ch. 17.12; 22.9; 2 Samuel 7.12-14; 12.24,2.); 2 Kings 1. ];3). 7. 1 will establisit I»is kingdom for ever, if Ite be constant to do my commandments—The same condition is set before Solomon by God (1 Kings .'3. 14; 9.4). S. Now
It was associated it would have stood a painful record of tlie Divine judgment against the king and the nation.
over tlie king's treasures—Those ti-easures consisted of gold, silver, precious stones, cedar-wood, Ac; those which lie had i/i Jerusalem as distinguished from others williout the city, tlie storehouses ii» the fields—Grain covered over with layers of straw is frequently preserved in the fields under little earthen mounds, lilie our potato pits. 37. the vineyards—These seem to have been In the vine-growing districts of Judali, and were committed to two men of that quarter, wine-cellars—Stores; the wine is deposited in jars sunlt in the court of the liouse. 38. olive . . . and . . . sycamore trees ... in tl>e low plains— 1. e., tlie Shcphela, the rich low-lying ground between tlie Jlediterraneaii and the mountains of Judah. 39. herds that fed in Sharon—A fertile plain between Ciesarea and Joppa. sheep and camels—Tlu se were probably in the countries east of the .Jordan, and hence an Ishmaelite and Nazarite were appointed to take charge of them. 31. rulers of the substance ttiat was King David's— How and when the king acquired these demesnes and this variety of property — wliether it was partly Ijy conquests, or partly by conflscation, or by his own active cultivation of waste lands— is not said.- It was probably in all these ways. The munagoment of the king's private possessions was divided into twelve parts, like his public atrairs and tlie revenue derived from all these sources mentionol must liave been very largo.
. . . in the sigitt of all Isi-ael, . . . keep, and seek for all tlic commandiiients of the Lord, Ac.—This solemn and earnest exhortation to those present, and toall Israel through their representatives, to continue faitliful in observing tlie Divine law as essential to their nation.-il prosperity and permanence, is similar to that of Moses (Deuteronomy ;3U. 1.5-20).
9-20. He Encourages Soi.omon to Build the Temple.
9, 10. And thou, Solomon my son—The royal speaker now turns lo Solomon, and in a most iiii|)ressive nianiier presses upon him the liuixirtance of sincere and practical piety, know tliou— lie did not mean head-knowledge, for Solomon possessed that already, but tliat experimental acquaintance with (Jod which is only to be ()l>tained liy loving and serving Ilim. 11. Then David gave to Solomon . . . the pattern—He now put into tlie hands of his .son and successor the plan or model of the temple, wltli the elevations, measurements, apartments, and chief articles of furniture, all of wliicli were designed according to the pattern given him liy Divine revelation (v. 19). 13. the pattei-n of all that he Itnd by the spirit Iviither, with hliu in spirit; i.e., was tli>atlng in his mind. 1.1, 10. tl»e candlesticks of silver—Solomon made t'.iem all of gold—In this ami a tew minor partlculais departing I'roni the letter of liis father's instructions, whiM'e lie had tlio means of executing them in a more splendid style. There was only one candl(>st Ick ami one table in (he tal>ernacle, but ten in tli<> temple, is. the cliariot of tine cherubim —The exp Miided wings ot llie cherubim loriiied wliat was figuratively styled the throne of (iod, and as they wei'O emblematical of rapid mution, the throne or seat was spoken of as a chariot (IVnlm IS. 10; 99. 1). It Is quite clear that In all tiies(> directions David was not guided by his own taste, or by a iK'sIn' for taking iiily existing model of architecture, hut solely by a regard to the express revelation of the Divine will. In a vision, or trance, the whole edifice, with Itsappiirtcnances, had been placed before his eyes so vividly and permanently, that he hud be(>n able to take a sUetcli of them in the models delivered to Solomon. 30. He strong an«lof good courage—The ttii-
CHAPTER XXVIII.
Vcr. 1-8. Davit) ICxiioirrs the Peoi'i.e to Fp.ar Goi>. 1. Uavifl assembled all the princes of Israel i.e., tlie representatives of the people, the leading men of the kingdom, who are enumerated in this verse according to their respective rank or degree of autliority. princes of tl»e tribes—(Ch. 27. 16-22.) Thosi! jiat riarclial (rlilefs are mentioned first as being tlio lilghest in rank—a sort of iieredltary noblesse, tlie captains of tl«e companies— The twelve generals mentioned (ch. 27.1-1,")). the stewarils, it('.—(Ch. 27. 2.')-:Jl.) tile olticers—y/(7;rc«', eiUUtclls, or attendants on the court (1 Samuel 8. lo; 1 Kings 22.U; 2G4
Offerings for the Temple, 1 CHKONICLES XXIX. l)(ivid's Thanksgimng, 10-25. His Thanksgiivino. 10. Wlierefore David blessed the I/ord—This beautiful thanksgiving prayer was the effusion overflowing witli gratitude and deliglil at seeing the warm and widespread interest tliat was now taken in forwarding the favourite project of his life. Its piety is displayed in the fervour of devotional feeling—in dress begun v. 9 is resumed and concluded in the same fitraiu, 21. beliold the courses of the prtcsts and Ijc-vltes —They were, most probably, represented in this assembly, though they are not named, also the princes and all the people—t. e., as well the skilful, expert, and zealous artisan, as the workman who needs to be directed in tlie ascription of all worldly wealth and greatness to God as the giver, in tracing the general readiness in contributing to the influence of His grace, in praying for tiie continuance of this happy disposition among tlie people, and in solemnly and earnestly commending the young king and his kingdom to tlie care and blessing of God. 16. All this store that we have prepared—It maybe useful to exhibit a tabular view of the treasure laid up, and contriljutions stated by the historian as alreadj' made towards the erection of the proposed temple. Omitting the brass and iron, and precious stones, which, tliougli speciall bis labours.
CHAPTEE XXIX.
Ver. 1-9. David Causes the Princes and People to Offer for the House of God. 1. Solomon ... Is yet young and tender—Though Solomon was very young when he was raised to the sovereign power, his kingdom escaped the woe pronounced (Ecclesiastes 10. 10). Mere childhood in a prince is not always a misfortune to a nation, as there are instances of the government being wisely administered during a minority, and Solomon himself is a most illustrious proof tluit a young prince may prove a great blessing ; for when he was but a mere fied partly {v. 7), Is represented in other portions as "without weight" (ch. 22. 3, 14), we shall give in this table only tlie amount of gold and silver; and taking tlie talent of gold as worth £.5475 (the talent being 125 lbs. in weight), tlie value of the gold will be about 73s. per oz. The talent of silver is given at £342 3s. 9d., or 4s. 4a(l. per oz. The total amount of the contributions will be : child, with respect to his age, no nation was happier. His father, however, made this address before Solomon was endowed with the Divine gift of wisdom, and David's reference to his son's extreme youth, in connection witli the great national undertaking he had been di v inely appointed to execute, was to apologize to this assembly of the estates —or, rather, to assign the reason of his elaborate preparations for the work. 3, 4. Moreover ... I have of mine own proper good, &c.—In addition to the immense amount of gold and silver treasure wliich David had already bequeathed for various uses in tlie service of the temple, he now made an additional contribution destined to a specific purpose—that of overlaying the walls of the house. This voluntary gift was from the private fortune of the royal donor, and had been selected with the greatest care. Tlie gold was "the gold of Ophir," tlien esteemed
Sum accumulated, and in the public) gold, £-547,500,(100 treasury (ch. 22. 41) / silver, 342,187,500
Contributed by David from his pri-lgold, 16,425,000 vate resources /silver, . 2,395,312
Contributed by the assembled rulers "|'°>J'8?1
Thougli it has been the common practice of Eastern monarchs to hoard vast sums for the accomplishment of any contemplated project, this amount so far exceeds not only every Oriental collection on record, but even the bounds of probaljility, that it is very generally allowed that either there is a corruption of the text in ch. 22. 14, or tliat the reckoning of the historian was by the Babylonian, which was only a half, or the Syrian, which was only a fifth part, of the Hebrew talent. This would bring the Scripture account more into accordance with the statements of Joseplius, as well as within the range of crediliility. 80. All the congregation worshipped tlie Lord, and the king—Tliougli the external attitude might be the same, the sentiments of which it was expressive were very ditt'erent in tlie two cases—of Divine worship in tlie one, of civil homage in the other. 31, 23. they sacrificed . . . And did eat and drink After the business of the assembly was over, the people, under the exciting influence of the occasion, still remained, and nejct day engaged in the performance of solemn rites, and afterwards feasted <m the remainder of the sacrifices, before the Lord—either in tlie immediate vicinity of the ark, or, perhaps, ratlier in a religious and devout spirit, as partaking of a sacrificial meal, made Solomon . . . king the second time—In reference to the first time, which was done precipitately on Adoiiijah's conspiracy (1 Kings 1. 35). they . . . anointed . . . Zadok—The statement implies tliat his appointment met the popular approval. His elevation as sole liigli priest was on the disgrace of Abiathar, one of Adonijali's accomplices. 33. Solomon sat on the throne of tlic Lord—Aa king of Israel, he was the Lord's vicegerent, at. submitted themselves Hcb., put their hands under Solo-, mon, according to the custom still practised in tlie East, of putting a hand under the king's extended hand, anil kissing tlie back of it (2 Kings 10. 15). tlie purest and finest in the world (Job 22. 24; 28. 16; Isaiah
13. 12). The amount was 3000 talents of gold, and 7000 talents of refined silver. 5. who then is willing to consecrate his service Hcb., fill his hand; i. e., make an offering (Exodus 32. 29; Leviticus 8. 33; 1 Kings 13. 33). The meaning is, that whoever would contribute voluntarily, as he had done, would be offering a free-will offering to the Lord. It was a sacrifice which every one of them could make, and in presenting which the offerer himself would be the priest. David, in asking free-will offerings for the temple, imitated the conduct of Moses in reference to the tabernacle (Exodus 2.). 1-S). 6-8. Then the chief of the fathers—Or heads of tlie lathers (cli. 24. 31 ; 27. 1). princes of the tribes-(cll. 27. 1&-22). the rulers of the king's work— Tliose who had charge of the royal demesnes and other possessions (ch. 27. 25-31). offered willingly —Influenced by the persuasive address and example of the king, they acted according to their several abilities, and their united contributions amounted to the gross sum
—of gold 5000 talents and 10,000 drams; and of silver, 10,000 talents, besides brass and iron, drams—Rather, darics.
A. Persian coin, witli which the Jews from the time of the captivity became familinr, and which was afterwards extensively circulated in tlie countries of Western Asia. It Is estimated as equal in value to 25s. of British currency. 7. of brass eighteen thousand taleitts, and one hundred thousa:id talents of iroji—In Scripture, iron is always referred to as an article of comparatively low value, and of greater abundance and cheaper than bronze. [Napier.] 8. and tJiey with whom precious stones were found—Ratlier, " whatever was found along with it of precious stones they gave." [Beutheau.] These gifts M'ere deposited in the liands of Jehiell, wliose family were charged with the treasures of the house of the Lord (ch. 26.21).
26-30. His Reign and Death. 30. Thus David reigned —(See 1 Kings 2. 11.)
27ie Offering oj Solonon at Gibeon, 2 CHRONICLES I, II. His Mijssage to Huram, THE
SECOND BOOK OF THE CHEONICLES. here and in other parts of this book—is only incidentally noticed. The duty of building the temple was reserved
CHAPTER I. for Solomon before his birth. As soon as he became king he addressed himself to the wo/ik, and the historian, in proceeding to give an account of the edifice, begins with relating the preliminary arrangements.
Ver. 1-6. Solemn Offering of Solomon at Gibeon. 9. Tlicii Solomon spake niito all Israel—viz., the heads, or leading oflieers, that are afterwards specified, were Bummoued to attend their sovereign in a solemn religious procession. T!ie date of tliis occurrence was the second year of Solomon's reign, and the high place at Gibeon was chosen for the performance of the sacred rites, from the tabernacle and all the ancient furniture connected with the national worship being deposited there. Zadok was the officiating higli priest (1 Chronicles 16. 39). It is true that the ark had Ijeen removed, and placed in a new tent whicli David had made for it at Jerusalem. Bnt the brazen altar, "before the tabernacle of the Lord," on which the burnt offerings were appointed by tlie law to be made, was at Giljeon ; and although David had been led by extraordinary events and tokens of tlie Divine presence to sacrifice on the threshing-floor of Araunah, Solomon considered it liis duty to present his ott'erings ou the legally appointed spot " liefore the tabernacle," and ou the tiiue-honoui-ed altar prepared by the skill of Be/aleel In the wilderness (Exodus 38. 1). 0. offered a thousand bnriit offerings—Tliis holocaust he oH'ered, of course, by the hands of theiriests. The magnitude of the oblation became the rank of the offerer on this occasion of national solemnity.
3-10. His Message to Hukam for .Skilful Artifi Cers. 3. Solomon sent to Hnram—The correspondence was probably conducted on both sides in writing {v. 11; see also ou 1 Kings u. 8). As thou didst deal with Dnvld niy father—This would seem decisive of the question whether the Huram then reigning in Tyre was David's friend (see on 1 Kings 5. 1-6). In opening the business, Solomoifgrounded his request for Tyrian aid ou two reasons:— 1. The temple he proposed to build must be a solid and permanent building, because the worship was to be continued in perpetuity, and therefore the building nuiterials required to be of the most durable qtiality. 2. It must be a magnificent structure, because it was to be dedicated to the God who was greater than all gods; and, therefore, as it might seem a presumptuous idea to erect an edifice for a Being " whom the heaven and the heaven of heavens do not contain," It was explained that Solomon's object was not to build an house for Him to dwell in, but a temple in which His worsliippers might offer sacrifices to His honour. No language could be more humble and appropriate tlian this. The pious strain of sentiment was such as became a king of Israel. 7. send me now, therefore, a man cunning; to work—Masons and carpenters were not asked for; those whom David hail obtained (1 Chronicles 14. 1) were, probably, still remaining in Jerusalem, and had instructed others. But he requin d a master of works; a person capable, like Beznleel (Kxodus X). 31), of superintending and directing every deliartnient; for, as the division of labour was at that time
7-13. His Choice of Wisdom is Blessed by God. 7. In tliat nlg'Itt did God appear unto Solomon—(see on 1 Kings 3. 5).
14-17. His Strength and Wealth. 14. Solomon gathered chariots and horsemen—His passion for horses was greater than that of any Israelitish monarcli before or after him. His stud comprised HOO chariots and 12,000 horses. This was a prohibited indulgence, wliether as an instrument of luxury or power. But it was not merely for his own use that he imported the horses of Egypt. The Immense equestrian establishment he erected was not for Bhow merely, but also for profit. The Egyptian breed of horses was highlj' valued ; and being as fine as Arabians, but larger and more powerful, they were well lilted for being yoked in chariots. These were light, but compact and solid vehicles, without springs. P'rom the price Btated (v. 17) as given for a chariot and a horse, it appears that tlie chariot cost four times the value of a horse. A horse brought 150 shekels, which, estimating the shekels at 2s. 3d. or L>s. 6d., amount to £17 2s. or £1S 1.5s., wliile a chariot brought OOO shekels, equal to £68 9s. or £7.5; and as an Egyptian chariot was usually drawn by two horses, a charioland pair would cost £U2sterling. As the.Syrians, who were fond of the Egyptian breed of liorses, could import Ihem into their own country only tlirough Judea, Solomon early perceived the commercial advantages to be derived from this trade, and established a monopoly. His factors or agents purchased them In the markets or fairs of Egypt,and l)rought them to the " cliarlot cities " little known or observed, an overseer had to be possessed of very versatile talents and experience. The things specifie<l in which he was to be skilled, relate not to the bulliiing, but the furniture of the temple. Iron, which could not be obtained In the wilderness when the tabernacle was built, was now, through Intercourse with the coast, plentiful, and much used. The cloths Intended for curtains were, from the crimson or scarlet-retl and hyacinth colours named, evidently, those stuffs, for the manufacture and dyeing of which the Tyrlans were so famous. "The graving," probably, Including embroidcr.v of figures like cheruhinis In needlework, as well as wood carving of pomegranates and other ornaments. 8. Send me . . . cednr trees, ito.—The cedar and cyi>ress were valued as being both rare and durable; the algum or alnuig trees (likewise a foreign wood), though not got on hebanon, is nu Mitioiunl as l)eing procured through Huram (see on 1 Kings 10.11). 10. Behold, I will f;lve thy servants beaten wheat—Wheat, strljiped of Ihe husk, boiled, and saluraled wllh butter, forms a frequent n\eal with the lab()i\rlng pe<>i)le In the East (cf. 1 Kings .5. 11). There Is no discrepancy bi-lwi-en that passage and this. The yearly supplies of wine and oil, mentioned in the former, were Intended for lluram's court in return for the cedars sent him ; while th(> articles of meat and drink siiecllled hero wiTc for the workmen on Eebanon.
-rthe depots and stables he had erected on the front iers of his kingdom, such ns Heth-marcaboth, "the house of chariots," and Hazor-susah, "tlie village of horses" (Joshua 11). .5; 1 Kings 10. 2X). 17. broitjiht . . . for all the klns of the Illttltcs—A branch of this powerful tribe, when expelled from Palestine, had settled nortli of 11-18. HruAM's Kind Answi'.r. II. llecauiie the Iord hiilli lovetl his people, A'c.—This pious language creates a iiresiimpllon that Huram might have attained soi>ui knowledge of the true religion from his long liuulllar Intercourse with David. But the presumption, however pleasing, may lie deluslvi; (sei' on 1 Kings 5. 7-12). 13, 1*.
1 ebanon, wheie they acquired large possessions contlgaous to the Syrians.
CHAPTER II.
I have sent a euiiulitt; man—(see on 1 Kings 7. 1!?-51). 17, IH. Solomon numbered all the strnngerg, <^c,—(see on 1 Klngsu. 13, 18J.
Ver. 1, 2. Solomon's TjAnouitKus voii BiTiLniNo tiiic Tbmple. 1. Solomon determined to build—The temple la the grand subject of this narrative, while the palace— Ptaee of Building (he Temple. 2 ClULO^'ICLES 111, IV. Its Diiiieiiduiii, Altar, Mullen liea, e,tr„ which was covered with planks of fir. The whole interior was lined with boards, riclily decorated witli carved work, CHAPTER III. clusters of foliage and flowers, among wliich the pomegranate and lotus, or water-lily, were conspicuous; and overlaid, excepting tlie floor, with gold, either by gilding or iu plates (1 Kings 0).
Ver. 1, 2. Place and Time or Building the Temple.
1. Mount Morlnli, where tlie Lord appeared unto Unvid—These words seem to intimate tliat tlie region
Wliere the temple was built was previouslij known hy the nanieof Moriah (Genesis 22. 2), and do not ntlbrd sul Kcient evidence for aftiniiiiig, as ha« lately been done [Stanley], that the name wi\ii flnst given to the mount, in consequence of the vision seen \>y David. Mount Moriah was one Buminit of a range of hills which wont under the general name of Zion. Tlie platform of tlie temple is now, and has long been, occupied by the haram, or sacred enclosure, within wliicii stand the three mosques of Omar (the «-l:>. Dimensions, &c., of the Most Holy House. 8. the most lioly house—It was a perfect cube (cf. 1 Kings 6.
20). overlaid It with . . . gold, amounting to six huikdred talents—at £t per. oz., equal to £:!,(iOO,000. 10-13. two chei-ubim—Tliese figures in tlie tabernacle were of pure gold (Exodus 25.), and overshadowed tlie mercy-seat. The two placed in the temple were made of olive wood, overlaid with gold. They were of colossal size, like the Assyrian sculptures; for each, with expanded wings, covered a space of ten cubits in height and length—two wings touched each other, while the other two reached the oppo-
Binailest), of EI Aksa, wliich in early times was a Christian church, and of Kubbet el Sakhara, "The dome of the rock," so called from a huge block of limestone rock in tlie centre of the floor, which, it is supposed, formed the elevated thresliing-floor of Araunali, and on which the great brazen altar stood. The site of the temple, then, site walls; their faces were inward, t. e., towards the most holy hduse, conformably to tlielr use, which was to veil the ark.
1-1-17. Veil and Pillars (see on 1 Kings 6. 21). The united height is here given; and thougli the exact dimensions would be thirty-six cubits, each column was only seventeen cubits and a half, a half cubit being taken up bjthe capital or the base. They were probalily described as they were lying together in tlie mould before they were .set up. [Poole.] They would lie from eighteen to twenty-one feet in circumference, and stand forty feet in height. These pillars, or obelisks, as some call them, were highly ornamented, and formed an entrance iu keeping with the splendid interior of the temple. is so far established, for an almost universal belief is entertained in the aatheiiticity of the tradition •egarding the rock El .Sakhara, and it has also been conclusively proved that the area of the temple was identical on its western, eastern, and southern sides, with the present enclosure of the h.lrani. [Robinson.] "That the temple was situated someirhere witliin the oblong enclosure on Jlount Moriah, all topographers are agreed, although there is not the slightest vestige of the sacred fane now remaining; and the greatest diversity of sentiment prevails as to its exact position witliin tiiat large area, whetlier in the centre of the haram, or in its south-west corner. [Barclay.] Moreover, the full extent of the temple area is a problem that remains to be solved, for the platform of Mount Moriah being too narrow for the extensive buildings and courts attached to the sacred
CHAPTER IV.
Ver. 1. Altar OF Brass. 1. he made an altar of brass —Steps must have been necessary for ascending so elevated an altar, but the use of these could lie no longer forbidden (Exodus 20. 26) after the introduction of an official costume for the priests (Exodus 28. 42). It measured thirtyedifice, Solomon resorted to artificial means of enlarging and levelling it, by erecting vaults, which, as .Tosephus states, rested on immense earthen mounds raised from the elope of the hill. It should be borne in mind at the outfive feet by thirty-five, and in heiglit seventeen and a half feet. The thickness of the metal used for tliis altar is nowhere given ; but supposing it to have been three inches, the whole weight of the metal would not be under two hundred tons. [Napier.] set, that the grandeur of the temple did not consist in its colossal structure, so much as in its internal splendour, and the vast courts and buildings attached to it. It was not intended for the reception of a worshipping assembly, for the people always stood iu the outer courts of the eanclu.ary.
2-5. Molten Sea. 2. he made a molten sea:—(see on 1 Kings 7. 23-26), as in that passage " knops" occur instead of " oxen ;" it i§ generally supposed that the rows of ornamental knops were in the form of ox heads. 3. Two rows of oxen were cast, when it was cast—The meaning of which is, that the circular basin and tlie brazen oxen which supported it were all of one piece, being cast In one and the same moukl. There is a diflerence in the accounts given of the capacity of this basin, for wliile in 3-7. Measures and Ornaments of the House. 3. these nre the things wherein Solomon wns insti-uctefl for tlie building of the house of (Jod—by the written plan and specifications given him by his father. The measurements .are reckoned by cubits, "after the first measure," i. e., the old Mosaic standard. But there is great difference of opinion about this, some making the cubit eighteen, others twenty-one inches. The temple, which embodied in more solid and durable materials the groundform of the tabernacle, only being twice as large, was a rectangular building, seventy cubits long from east to west, and twenty cubits wide from north to south. 4. the porch—The breadtli of the house, wliose length ran from east to west, is here given as the measure of the length of 1 Kings 7. 26 it is said that two thousand baths of water could be contained in it, in this passage no less than three thousand are stated. It lias been suggested that there is here a statement not merely of the quantity of water which the basin held, but tliat also which was necessary to work it, to keep it flowing as a fountain; that which was required to fill both it and its accomi>aiiiments. In support of this view, it maybe remarked that different words are employed : the one in 1 Kings 7. 26 rendered contained; the two here rendered, j-ecevoecZ and held. Tliere was a diflerence between receiving and holding. When the basin played as a fountain, and all its partswere filled for that purpose, the latter, together with the sea itself, ?-eccived 3000 baths; but the sea exclusively 7icW only 2000 baths, when its contents were restricted to those of the circular basin. It received and held 3000 baths. [Calmet's Ekagment.] tlie piazza. The portico would thus be from thirty to tliirty-ttve feet long, and from fifteen to seventeen and a half feet broad, the height wns an hundred and twejity cubits—This, taking the cubit at eighteen inches, would be 180 feet; at twenty-one inches, 210 feet; so that the porch would ri.se in the form of a tower, or two pyramidal towers, whose united height was 120 cubits, and each of them aliout 90 or 105 feet high. [Stieglitz.] This porch would thus be like the propylwum or gateway of the palace of Khorsabad [Layard], or at the temple of Edfou. Q. tlie greater house—t. e., the holy places, the ftont or cuter chamber (see on 1 Kings 6. 17). G. he garnished the house wltli precious stones for beauty — Better, He paved the house with precious and beautiful marble. {KriTO.] It may be, after all, that these were stones with veins of different colours for decorating the walls. This was au ancient and thoroughly Oriental kind of embellishmeut. There was an under pavement of marble, 6-18. The Ten L.wers, Candlesticks, and T.\bles. 6. ten lavers—(see on 1 Kings 7. 27t39). The laver of the tabernacle had probably been destroyed. The ten new ones were placed between the porch and the altar, and while tlie molten sea was for the priests to cleanse their hands and feet, these were intended for washing the sacrifices. 7. ten candlesticlcs—(see on I Kings 7. 49). The increased number was not only in conformity with the The Bringing up of the Ark. 2 CHRONICLES V, VI. Solomons Dedicatory Prayer, cending the brazen scaffold, he assumed those two attitudes in succession, and with different oljjects in view, characteristic splendour of the edifice, but to l)e a standing emblem to the Hebrews, that the growing light of the word was necessary to counteract the growing darkness In the world. [LiGHTrooT.] 11. Huram made—(see on - He stood while he addressed and blessed the surrounding multitude (v. 3-11); afterwards he knelt down and streU lied out his liands towards heaven, with his lace probably turned towards the altar, while he gave utterance to the beautiful and impressive prayer which is recorded in tiie remainder of this chapter. It is deserving of notice that there was no seat in this pulpit— for the king cither stood or knelt all the time he was in it. It is not improbable that it was surmounted by a canopy, or covered by a veil, to screen the royal speaker from the rays of the sun. 1821. how much less this house which I have iuiilt I Have respect tlierefore to the prayer of thy servant No person who entertains just and exalted views of the spiritual nature of the Divine Being will suppose that he can raise a temple for the habitation of Deity, as a man builds a house for himself. Nearly as Improper and inadmissible is the idea that a temple can contribute to enhance the glory of God, as a monument maj' be raised in honour q( a great man. Solomon described tlie true and proper u.se of the temple, when he entreated that the Lord "would hearken unto the supplications of His servant and His people Israel, which they should make towards this place." In short, the grand pui"pose for which the temple was erected was precisely the same as that contemplated by churches— to aftbrd the opportunity and means of public and social worship, according to the ritual of the Mosaic dispensation — to supplicate the Divine mercy and favour—to render thanks tor past instances of goodness, and offer petitions for future blessings (see on 1 Kings 8. 22-61). This religious design of the temple—the one temple in the world— is in fact its stand-point of absbrliing interest, ij'i. If a man sin against his neighbour, and an oath be laid upon him to make him swear, and tlie oath eoiae before thine altar in this Iiouse, itc.—In cases where the testi-mony of witnesses could not be obtained, and there was no way of settling a dillerence or dispute between two people but by accepting the oath of the accused, tlie practice had gradually crept in, and had acquired the force of consuetudinary law, for the party to be brought before the altar where his oath was taken with all due solemnity, together with tlie imprecation of a curse to 1 Kings 7. 40-46). CHAPTER V.
Ver. 1. The Dedicated Treasitres. 1. Solomon brunglit in all tilings tUat Davltl Ills father Iiad dedicated—The immense sums and the store of valuable articles which his father and other generals had reserved and appropriated for the temple (1 Chronicles 22. 14; 20. 20).
2-13. Bringing Up OF THE Akk OF THE Covenant. 3, 3. Tlieii Scloiuoii assembled ... in the feast whtch was ill the seventh month—The feast of the dedication of the temple was on the eighth day of that montli. This IS related, word for word, the same as in 1 Kings 8. 1-10. 9. there it is unto this day i. e., at the time when this Iiistory was composed; for after the Babylonish captivity there is no trace of either ark orstaves. 11. all the priests that were present . . . did not then wait by eourse The rotation system of weekly service introduced by David was intended for the ordinary duties of the priesthood; on extraordinary occasions, or when more tlian wonted solemnity attached to them, the priests attended in a body. 13. the Levltes which were the singers—On great and solemn occasions, such as this, a full clioir was required, and their station was taken witli scrupulous regard to their oflicial parts; the family of Henian occupied the central place, the family of Asaph stood on his riglit, and that of Jedutliun on his left; the place allotted to the vocal department being a space between the court of Israel and the altar in the east end of the prie.sts' court, witli them nn hundred and twenty priests sonnding with trumpets—The trumpet was always us(>d l>y the priests, and in the Divine service it was specially employed in calling the people togetlier during the holy solemnities, and in drawing attention to new and successive parts of tlie ritual. Tlie number of trumpets used in the Divine service could not be less tlian two(Nuniber.slO.
2), and their greatest number never exceeded tlie precedent set at the dedication of the temi)le. Tlie station where the priests were sounding with trumpets was apart from that of the other musicians; fai' wliilc tlie Levite singers occupied an orchestra east of tlie altar, tlie priests stood at the marble table on the south-west of llie altar. There both of tliem stood with their faces to the altar. The manner of blowing the trumpets was, tirst, by a long plain blast, then by one with breakings and quaverings, and tlien by a long plain blast again. [Brown's Jewish Antiquities.] 13. the house was tilled with a eloud— (see on 1 Kings 8. 10, 11). fall upon himself if his disavowal should be found untrue. There is an allusion to such a practice in this passage. 3S. If they return to thee ... in the land of their captivity . . . and pray towai-d their land wiiich thou gavest unto their fathers—These woids gave rise to the favourite usage of the ancient as well as modern Jews, of turning in prayer toward Jerusalem, in whatever quarter of the world they might be, and of directing their faei's toward the temple when in Jerusalem jlself,' or any part of the holy land (1 Kings 8. 4t). '41. arise, O Kiord God, Into thy resting-place—These words are not found In the record of this prayer in the First Uooli of Kings; but they occur in the l.'i2d Psalm, which is generally believed to have been composed by David, or rather by Solomon, in reference to this occasion. "Arise" is a very suitable expression to be used when the ark was to be reiiun 1 from the tabernacle in Zlon to the temple ou Mount Morlali. Into thy restlng-plate—Tile temiile so calli'd (Isaiah (i(>. II, because it was a lixed and permanent mansion (I'salni I.'i2. II). the ark of thy strength—The abode by which thy glorious presence is sy mlioli/.ed, and whence thou dost issue thine authoritative oracles, and manifest thy power on belialf of th.v people when they (U'slreaiid need It. It might well be designated the ark of God's strength, because It was through means of It the mighty miracles wer(! wrought, and the brilliant victories were won, that distinguish the early annals of the Hebrew nation. The sight of It Inspired the gr<'alest animation Into the breasts of His people, while it diffused terror and dismay through the ranks of their eneniles(cr. Psalm 78. (il). let thy priests be clothed « Hh salvation-Or with righteousness (I'siilm l;!2. !)), ('.<•.. ho equipped not oii)y with tlu; pure white linen gannenls thou hast aiijioluted for their robe of oUlcc, but J-Ua
CHAPTER VI.
Ver. 1^1. Soi.oMON Bi.f.sses the Pi:oi'i-k and Praises God. 1. Tlie Lord hath said that he woulil dwell in thick darkiie.ss—This introduction to Solomon's address was evidently suggested by the remarkalile incident recorded at the close of tlie last chapter; tlie phenomenon of a densely opaque and uniformly shaped cloud, descending in a slow and majestic manner, ainl lilling Ih.e whole area of the temple. He regarded it himscir, and directed tlie people also to regard it,asan unihiubtcd sign and welcome pledge of the Divine presence and iicceptance of the building reared to His honour and worship. Hi! referred not to any particular declaration of God, but to the cloud having been all along in thenation.al history of Israel the recognized syml)ol of the Divine presence (Mxodus Ki. 10-
21. Ifi ; 40. .14 ; NumlKrs !). 15 ; 1 Kings 8. 10, 1 1 ). i;j. Solomon had made a brazen scnl Told—A sort of platform ; but the Jfchrcw term rendered scatlold, being the .sanu! as that used to designate the liasin, suggests the i<lea that this throne might bear some resemblance. In form tnstructure, to those lavers in the temple, beluga sort of round and elevated puliMt, placed in the inlddh of the court, and In front of the altar of liurnt offering, upon It he tood, and kneeled down upon his knees—After as- 2GS
SoloJnon's Sacrifces. 2 CHKONICLES VII, VIII, The Cities Buill by him. court holocausts were burning all round. 8. Solomon kept the feast seven days—The time chosen for the dedication of the temple was immediately previous to the feast of tabernacles (see on 1 Kings 8. 1-12). That season, which came after the harvest, corresponding to our September and October, lasted seven days, and during so prolonged a festival there was time alibrded for the offering of the immense sacrifices enumerated. A large proportion of these were peace offerings, whicli alforded to the people the means of festive enjoyment, all Israel . . adorned with the moral beauties of true holiness, that their person and services may be accepted, both for tliemselves and all the people. Thus they would be "clothed witli salvation," for tliat is the efl'ect and con Bequenoe of a sanctified character. 43. turn not away the facn of tliine anointed—i. e., of me, who by thy promise and appointment have been installed as king and ruler of Israel. The words are equivalent in meaning to this: Do not reject my present petitions; do not Btnd me from thy throne of grace dejected in countenance and disappointed in heart, remember tUe mercies of Dijvirt lliy servant i. e., the mercies promised to David, and in consideration of that promise hear and answer my prayer (cf. Psalm 132. 10). from the entering in of Hamath—t. e., the defile at Lebanon, unto the river of Egypt i. e., Uhinocorura, now El-Arish, the south boundary of Palestine. 10. on the three and twentieth «lay of the seventh month— This was ttie last day of the feast of tabernacles.
12-22. GOD Appears to Him. VZ, tlie Lord appeared to Solomon by night—(See on 1 Kings 9. 1-9.) The dedication of the temple must have been an occasion of intense national interest to Solomon and his subjects. Nor was the interest merely temporary or local. The record of it is read and thought of with an interest that is undiminished by tlie lapse of time. The fact tliat this was the only temple of all nations in which the Irue God was worshipped imparts a moral grandeur to the scene, and prepares the mind for the sublime prayer that was offered at tlie dedication. The pure theism of that prayer—its acknowledgment of the unity of God as well as of His moral perfections in providence and grace, came froiii the same Divine source as tlie miraculous fire. They indicated sentiments and feelings of exalted and spiritual devotion, which sprang not from the unaided mind of man, but from the fountain of revelation. The reality of the Divine presence was attested by the miracle, and that miracle stamped the seal of truth upon the theology of the temple worship.
CHAPTER VII.
Ver. 1-3. Gon Gives Testimony to Solomon's Prayek ; The People Worship, l. tUe fire came dovn from heaven and consumed the burnt offering—Every act of worship' was accompanied by a sacrifice. The preternatural stream of fire kindled the mass of flesh, and was a token of tlie Divine acceptance of Solomon's prayer (see on Leviticus 9. 24; 1 Kings 18. 38). the glory of the Iord tilled the house—t. e., the cloud, wliich was the symbol of God's presence and raajesty, filled the interior of the temple (Exodus 40. 35). S. the priests coiild not enter—Both from awe of the miraculous lire that was burning on the altar, an<l from the dense cloud that enveloped the vanctuary, they were unable for some time to perform their usual functions (see on 1 Kings S. 10, 11). But afterwards, their courage and confidence being revived, they ajjproached the altar, and busied themselves in the offering of an immense number of sacrifices. 3. all the children of Israel . . . bowed themselves with their faces to the ground upon the pavement—This form of prostration, viz., that of lying on one's knees with the forehead toucliing the earth, is the manner in wliich the Hebrews, and Orientals in general, express the most profound sentiments of reverence and liumility. The courts of the temple were densely crowded on the occasion, and the immense multitude threw themselves on the ground. What led the Israelites suddenly to assume that prostrate attitude on the occasion referred
CHAPTER VIII.
Ver. 1-6. Solomon's Buildings. 3. cities wiiich Huram had restored . . . Solomon built tliem, &c.—These cities laj' in the north-west of Galilee, and, tliough included within the limits of the promised land, liad never been conquered. The right of occupying them Solomon granted to Huram, who, after consideration, refused them as unsuitable to the commercial habits of liis subjects (see on 1 Kings 9. 11). Solomon having wrested them from the possession of the Canaanite inhabitants, repaired them and filled them with a colony of Hebrews. 3-6. Solomon M-ent to Hamath-zobali—Hamath was on the Orontes, in Cffile-feyria. Its king, Toi, had been tlie ally of David; but from the combination, Hamath and Zobah, to, was tlie spectacle of the symbolical cloud slowly and majestically descending upon the temple, and then entering it.
4-U. Solomon's Sacrifices. 4. Then the king and all the people offered sacritlces—Whether the individual worshippers slaughtered their own cattle, or a certain portion of the vast number of the Levitical order in attendance performed that work, as they sometimes did, in either case the oflerlngs were made through the priests, who presented tlie blood and thefat upon the altar (see on 1 Kings 8. 62-(i4). 5. So the king and all the people dedicated the house of God—The ceremonial of dedication consisted principally in the introduction of the ark into the temple, and in the sacrificial offerings that were made on a scale of magnitude suitable to the extraordinary occasion. All present, the king, the people, and the priests, took part according to their respective stations In the performance of the solemn service. The duty, of course, devolved chiefly on the latter, and hence in proceeding to describe their several departments of work, the historian says, generally, "the priests waited on their offices ;" while great numbers would be occupied with the preparation and offering of the victims, others sounded with their trumpets, and the dif Terent bands of the Levltes praised the Lord with vocal and instrumental music, by the 13(ith Psalm, the oft-recurring chorus of which is, "for His mercy endureth for ever." T. Solomon hallowed the middle of the court—On this extraordinary occasion, when a larger number of animals were ofl Tered than one altar and the usujm place of rings to which the animals were bound would admit of, the whole space was taken in that was between the place of rings and the west end of the court to be used as a temporary place for additional altars, on that part of the spacious it would appear that some revolution had taken place which led to the union of these two petty kingdoms of Syria into one. For what cause the resentment of Solomon was provoked against it, we are not informed, but he sent an armed force which reduced it. He made himself master also of Tadmor, the famous Palmyra in the s.ame region—various other cities along the frontiers of his extended dominions he repaired and fitted up, either to serve as store-places for the furtherance of his commercial enterprises, or to secure his kingdom from forciga invasion (see on ch. 1. 14; 1 Kings 9. 15-24).
7-11. The Canaanites made Tributaries. 7. all the people that were left, &c.—The descendants of the Canaanites who remained in the country were treated as war prisoners, being obliged to " pay tribute or to serve as galley slaves" (ch. 2. 18), while the Israelites were employed in no works but such as were of an honourable character. 10. two hundred and fifty that l)are J^^le— (Cf. 1 Kings 9. 23.) It is generally agreed tliat the text of one of these passages is corrupt. 11. Solomon brought up the daughter of Pharaoh out of tlie oily of Uavid, unto the house he had built for her—On his marriage with the Egyptian princess at the beginning of his reign, he assigned her a temporary abode in the city of Davjd, i.e., Jerusalem until a suitable palace for his wife hud been erected. While that palace was in progress, he himself lodged In the palace of David, but he did not allow
2(59
Visit of the Queen of Sheha to Sohmnn. 2 CHRONICLES IX, X. Rehohoam Refuses the Old Me:i's CounscL
Another writer adds, that "the arch of this bridge. If Its curve be calculated witn an approximation to the truth, would measure iiif/j/ feet, and must have been one of jioe sustaining the viaduct (allowing lor the abutments on either side), and that the piers supjiorting the centre arch of this bridge must have been of great altitude not less, perhaps, than one luindred and thirty feet. The whole structure, when seen from the southern extremity of the TyropcHon, must have had an. aspect of grandeur, especiall,y as connected with the lofty and sumptuoiu" edifices of the temple, and of Zion to the right and t the left. [Isaac Taylor's Edition ok Tr.\ill's Jose nius.] her to occupy it. because he felt that she being a heathen proselyte, and having brougni iiom her own country an establishment of heathen maid-servants, there would bnve been an impropriety in her being domiciled in a mansion wliich was or had been hallowed by the reception of the ark. It seems she was received on her arrival into his mother's abode (Song 3. 4; 8. 2).
J5-18. Solomon's Festival Sacrifices. 15. tiiey «lepnrted not from tlie commantlnient of tlic king— i. e., David, in any of his ordinances, which by Divine authority he established, either in regulating the courses of the priests and Levites, or in the destination of his accumulated tj-easures to the construction and adornment of the temple. 17. Then went Solomon to Ezlon-gcber, and to Elotli—These two maritime ports were situated at the eastern gulf of the Red Sea, now called the Gulf of Akaba. Eloth Is seen in the modern Akaba, Ezion-geber InElGudyan. fRoBixsON.] Solomon, determined to cultivate the arts of peace, was sagacious enough to perceive that his kingdom could become great and glorious only by encouraging a spirit of commercial enterprise among l;5-2S. His Riches. 13. Now the welglit of gold that came to Solomon in one year—(See on 1 Kings 10. H-2i).) six Iiundred and threescore and sl.x talents of gold The sum named is equal to £3,646,350; and if we take the proportion of silver (y. 14), which is not taken into consideration, at 1 to 9, there would be about £200,000, making a yearly supply of nearly £6,000,000, being a vast amount for an infant effort in maritime commerce. [Napier.] 21. the king's ships went to TarshlsU—rather "the king's ships of Tarshlsh went" with the servants of Huram. ships of Tarshlsh i.e., in l)urdcn and construction like the large vessels built for or used at Tarsliish. [Caljiet's Fragments.] 35. Solomon had four thousand stalls—It has been conjectured [Gesexiu.s' Heiskew Lexicon] that the original term may signify not only hi.s subjects; and, accordingly, with that view he made a contract with Hurara .for ships and seamen to instruct his people in navigation. 18. Hni-am sent laitn . . . ships—Either sent him ship-mere, able seamen, overland or, taking the word "sent"' in a looser sense, siijyplied him, i.e., built him ships—viz., in docks at Eloth (cf. 1 icings 9.26, 27). This navy of Solomon was manned by Tj-rians, for Solomon had no seamen capable of performing distant expeditious. The Hebrew fishermen, whose boats plied on the Sea of Tiberias or coasted the shores of the Mediterranean, were not equal to the conducting of large vessels laden with valuable cargoes on long voyages and through the wide and unfrequented ocean, four IiiuKlred and fifty talents of gold—(Cf. 1 Kings 9.28.) The text in one of these iiassages is corruiJt. stall or stable, but a number of horses occupying the same number of stiUs. Supposing that ten wore put together in one part, this would make 49,000. AcconUng to this I leory of explanation, the historian in Kings refers to 1,'j'ses; w-hile the historian in Chronicles speaks of the ((tails in which they were kept. Rut nnno recent critics reject this mode of solving the dillicult.v, and, regarding the four thousand stalls as in keeping with the general magnificence of Solomon's establishments, are agreed In considering the text in Kings as corrupt, tlirough the error of some cop.vist. 28. they brought unto Solomon horses out of Egypt— (See on eh. 1. 17.) Solomon undoubtedly carried the Hebrew kingdom to its CHAPTER IX.
Ver. 1-12. The Queen of Sheba Visits Sot,omon; SHE AD3IIRES HIS WiSDOJI AND MACNIKICENCE. 1. wUen tUe queen of SUeba heard of flic fame of Solomon—(See on 1 Kings 10. l-i:?.) It is said that among the things in Jerusalem which drew forth the admiration of Solomon's royal visitor was " his ascent by which he went up into the house of the Lord." This was the arched viaduct that crossed the valley from Mount Zion to the opposite hill. In the commentary on the passage quoted above, allusion was made to the recent. discovery of its remains. Here we give a full account of what, for boldness of conceptions for structure and magnificence, was one of the greatest wonders in Jerusaletn. "During our first visit to the south-west corner of the area of the mosque, we observed several of the large stones Jutting out from the western wall, which at first seemed to l)e the eflect of a bursting of the wall from soine mighty shock or earthquake. We paid little regard to this at the moment; but on mentioning the fact not longal'Icr to a circle of our friends, the remark was incideiilally dropped that the stones had the appearance of having once ixdonged to a large arch. At this remark, a train of thought Hashed across my mind, which I hardly dared to follow out until I had again repaired to the spot, in order to satisfy myself with my own eyes as to the trulli or falsehood of the suggestion. I found It even so. Tlic courses of these Immense stones occupy tiieir original position; their external surface Is hewn to a regular curve; ;ind, being fitted one upon another, they form the commencement or foot of an Immense arch wliich once sprung out from tills western wall in a direction towards Mount Zion, across tlie Tyrop«on valley. This arch (-ould only have belonged to the bridge, which, according to Josephus, led from this )>art of the temple to the Xystus (covered colonnade) on Zion; and It proves Inconleslably the antiquity of that portion from which It springs." [UoiilNSON.] The distance from this iHiint to the sleep rock of Zion he calculates to he about three hundi'cd and fifty feet, the probable length of this ancient viaduct.
.higliest pitch of worldly glory, and his comiili'lion of ine grand work, the centralizing of the natioinil worship at Jerusalem, whither the natives went up three times a ,vear, has given his name a prominent place in the history of the ancient church. Rut his reign had a disastrous itilluence upon "the peculiar people," and the exaniple of his deplorable idolatries, the connections he formed with foreign princes, the commercial speculations he entered Into, and the luxuries Introduced Into the land, seem In a great measure to have altered and deteriorated the Jewish character.
CIIA'PTER X.
Ver. 1-15. Rehouoam Rekusing the Old Men's Good Counsel. 1. Reho1>«am went to Shechem—(See on 1 Kings 12.1.) This chapter Is, with a few verbal alli-ratlous, the sam(> as In that book. 3. And they sentrather, "for they had sent," Ac. This is slated as tlio reason of .lerohoam's return from Eg.vpt. 7. If tli«Mi lie kind lo Oils people, and please them, and speak good words *o llu-m—In the Rook of Kings, the words are, " If lliou wilt be a servant unto this people, and wilt serve thi in." The meaning in both is the .sann\ viz.. If thou wilt make some reasonable concessions, redress their griev.ances, and restore their abridged lil)erties, thou wilt secure their strong and lasting altaehnicnt lolhy jierson anil government. 15. the king hearkened nol unto (he people, for the cause wan of(Sod—Rcholioam, in fiil lowing an evil counsel, and the Hebrew people In making a revolullon.'iry movement, each acted as free agents, ohe.vlng their own will and jiasslons. Rut God, who permitted the revolt of the northern tribes. Intended It as a punishment of the house of David for Solomnn's apostasy. That event demonstrates the Immediate supeilntendence of Ills pnivldence over the revolutions of kingdoms, and thus It alfords an Instance, similar to many otiierstrlkluf
Bchoboam Rtiketh an Army. 2 CHRONICLES XI, XII. ShisJiak Invades Judah.
(2 Samuel 14.27) of Absalom. Tamar lieing, according to Joseplius, her mot tier. (Cf. 2 Samuel IS. l.S.) HI. lie took eighteen wives, and seventy concubines—This royal harem, though far inferior to liis lather's, was equally in violation of tlie law, whicli forbade a liing to " multiply wives unto himself." 2^. made Abijali . . . chief , . . ruler, among his brethren—This iirefcrence seems to have been given to Aljijah solely from tlie king's doating fondness for his mother, and tlirough her iii Huenc'e over nim. It is plainly implied that Abijali was not the eldest of the family, and in destining a younger son for the kingdom, without a Divine warrant, as in Solom<m's
Instances that are found In Scripture, of Divine predictions, uttered long before, being aoooniplisliea by the operation of human passions, and in the natural course of events.
CHAPTER XI.
Ver. 1-17. KEHOBOAM, Kaising an Akmy to Subdue
Israel, is Forbidden by Shemaiah. 1-4-. KtJiobo.tm gat Uereclof tlie house of Jndali anrt Beujauiin, «o Oght agnlnst Israel—(See on 1 Kings 12. 21-'2t.J 5. Imllt
Cities lor defence in Jndali—This is evidently used as the name of the southern liingdom. Rehoboam, liaviug now a bitter enemy in Israel, deemed it prudent to lose no time in fortifying several cities that lay along the froncase, Rehoboam acted in violation of tlie law. (Deuteronomy 21.1.5.) 33. he dealt wisuly— <?., Willi deep and calculating policy. (Exodus 1. 10.) and dispersed of all his children unto every fenced city—The circumstance tier of his kingdom. Jeroboam, on his side, took a similar precaution. (1 Kings 12. 2.5.) Of the fifteen cities nained, of twenty-eiglit sons of the king being made governors of fortresses would, in our quarter of the world, produce jealousy and dl.ssatisfaction. But E.istern monarchs ensure peace and tranquillity to their kingdom liy bestowing governmentoffices on their sons and grandsons. Tliey obtain an independent provision, and being kept apart, are not likely to cabal in their father's lifetime. Reiioboam acted thus, and hissagacity will appear still greater if the wives he desired for them belonged to tlie cities where each son was located. These connecaions would bind tliem more closely to their respective places. In the modern couxitries of the East, particularly i'ersia and Turkey, younger princes were, till very lately, shut up la the harem during their father's lifetime; and, to prevent competition, were blinded or killed when their ijrotlier ascended the throne. In the former country the old prac-
Aijalon, now Yalo, and Zorah, now Surali, between JeruBalem and Jabneh [Robinson], lay within the province of Benjamin. Gath, though a Philistine city, had been subject to Solomon. And Ktliam, which was on the border of Simeon, now incorporated with the kingdom of Israel, was fortified to repel danger from that quarter. These fortresses Rehoboam placed under able commanders, and stocked them with provisions and military stores, sufficient, if necessary, to stand a siege. In the crijipled
Btate of his kingdom, he se«ms to have been afraid lost it might be made tlie prey of some powerful neighbours. 13-17. tUe priests and tlie Levites . . . resorted to Iiiin ont of all tlieir coasts Tiiis was an accession of moral power, for the maintenance of the true religion is the best support and safeguard of any nation; and as it was peculiarly the grand source of the strength and prostice of dispersing them through the country like Rehoboam, has been again revived. perity of the Hebrew monarchy, the great numbers of good and pious people who sought an asylum within the territories of Judah contributed greatly to consolidate
CHAPTER XII. the throne of Reholjoam. The cause of so extensive an emigration from the kingdom of Israel was the deep and daring policy of Jeroboam, who set himself to brealc the national unity by entirely abolisliing, within his domin-
Ver. 1-12. Rehoboam, FoRSAKiNCi God, is Punished BY .Shishak. 1. when Rehoboam had established th« kingdom, and had strengtliened himself—(see on cll. ions, the religious Institutions of Judaism. He dreaded an eventual reunion ot'the tribes, if the people continued
11. 17). During the first three years of his reign his royal influence was exerted in the encouragement of the true religion. Security and ease led to religious decline, which, in the fourth year, ended in open apostasy. The example of the court was speedily followed by his subto repair thrice a yar to worship in Jerusalem as they were obliged by law to do; and accordingly, on pretence that the distance of that city was too great for multitudes of his sulijects, he fixed upon two more convenient places, where he estal)lislied a new mode of worshipping God under gross and proiiibited symbols. The priests and jects, for "all Israel was with him ;" i. c, the people in Ills own kingdom. The very'next year, viz., the fiftli of his reign, punishment was inflicted by the iiivasion of .Shishak. 3. Shishak, king of Egypt, came up against Jerusalem—He was the first king of the 'I'weiity-secoiid or Euliastic Dynasty. What was the immediate cause of this invasion? Whether it was in resentment for some provocation from the king of Judah, or in pursuance of ambitions views of conquest, is not said. But the invading army was a vast horde, for Shishak brought along with his native Egyptians an immense number of foreign aux-
Levltes, refusing to lake part In the idolatrous ceremonies, were ejected from their livings; and along with tliem a large body of the people wlio faithfully adhered to the Instituted worsiiip of God—offended and shocked by tlie Impious innovations—departed from the kingdom. 15. he ordained him priests—the persons he appointed to the priesthood were low and worthless creatures (1 Kings
12. 31 ; 13. 33); any were consecrated who brouglit a bullock and seven rams. (Ch. 13. 9; Exodus 29. .37.) for the high places—tho.se favourite places of religious worship were encouraged througliout the country, for the devils— iliaries. 3. the Lubims— the Libyp.ns of north-eastern Africa, the Snkkiims—Some think these were the Ken-
Ite Arabs, dwellei'S In tents, but others maintain more justly that these were Arab troglodytes, who inlialiiled the caverns of a mountain range ou the western coast of the Red Sea. the Ethiopians—from the regions soulli of Egypt. By the overwhelming force of numbers, they toolc the fortres.ses of Judah which had been recently put in a state of defence, and marched to lay siege to the capital. While Shishak and his army was liefore Jerusalem, the prophet Shemaiah addressed Reholjoam and the iiruiees, tracing this calamity to the national aposta.sy, and threatening them with utter destruction in consi (juence of liaving forsaken God (v. 6). 6. the princes of Israel—(cf. v, 5, "the princes of .ludah"). 7, 8. when tlic Lord saw that tliey humble<l themselves — Their repentance and conterm sometimes used for idols in general (Leviticus 17. 7), but here applied distinctively to tlie goat deities, wliich were proljably worsliipped cliiefly in the northern parts of his kingdom, where the heathen Canaanites still abounded, and for the calves—figures of the ox gods Apis and Jlnevis, with whicli Jeroljoani's residence in Egypt had familiarized him. (See on 1 Kings 12. 2()-33.) 17. thej' strengthened the kingdom of .Tndah—The innovating measures of Jerolioam were not introduced all at once. But as they were developed, the secession of the most excellent of his sul)jects began, and continuing to Increase for tliree years, lowered the tone of religion in bis kingdom, while it proportionally quickened its life and extended its influence In that of .Tudah.
18-23. HisWiVES ANDChildhen. 18. Rehoboam took Mohalath—The names of her father and mother are given. Jerimoth, the father, must have been the son of one of David's concubines. (1 Chronicles .3. 9.) Ahlhail was, of course.hlscousin, previous to their marriage, ao. after bcr hetoofc Manthah . . . daughter—<. c, grand-daughter trition was followed by the liest efl'ects; for Sliemaiali was commissioned to announce that the iihial of Divine judgment would not be fully poured out on them—that tlie entire overthrow of the kingdom of Judah would not take place at that time, ilbr tlirough the agency of .Shishak.- and yet, although It should enjoy a respite from total sud-
Ahijah Warn against Jeroboam, 2 CHRONICLES XIII, XIV. and Overcomes him. tion that was capable of bearing arms (1 Chronicles 21. 5; version, it should become a Iributary province of Egypt, In order that tlie people miglit learn liow much lighter and better is the service of God than that of idolatrous foreign despots. 9. So Slilsliak . . . came up against Jerusalem—After the parenthetical clause (v. 5-S) describing tlie feelings and state of the beleaguered court, the historian resumes his narrative of the attack upon Jerusalem, and the consequent pillage both of the temple and the palace, he took all i. e., everything valuable he found. The cost of the targets and shields has been estimated at about £239,000. [Napier's Metal.] tUe sHields of gold—(ch. 9. 16) made by Solomon, were kept in the house of the forest of Lebanon (ch.9. 16). They seem to have been borne, like maces, by the owners or guard of the palace, when they attended the king to the temple or on other public processions. Those splendid insignia having been plundered by the Egyptian conqueror, others were made of inferior metal, and kept in the guard-room of the palace, to be ready for use, as, notwithstanding the tarnished glory of the court, the old state etiquette was kept up on public and solemn occasions. An account of this conquest of Judah, with the name of "king of Judah" in the cartouche of the principal captive, accordcf. ch. If. 8 ; 17. 1-1). 4-13. Abijah stood up on Itlouut Zemaraim—He had entered the enemy's territory, and was eiicamped on an eminence near Beth-el (Joshua 18.
22). Jeroboam's army lay at the foot of the hill, and as a pitched battle was expected, Abijah, according to the singular usage of ancient times, harangued the enemy. Tlie speakers in such circumstances, while always extolling their own merits, poured out torrents of invective and virulent abuse upon the adversary. So did Abijah. He dwelt on the Divine right of the house of David to the throne; and sinking all reference to the heaven-condemned offences of Solomon and the Divine appointment of Jeroboam, as well as the Divine sanction of the separation, he upbraided Jeroboam as a u.surper, and liis subjects as rebels, who took advantage of the youth and inexnerience of Rehoboam. Tlien contrasting me rengious state of the two kingdoms, he drew a black picture of the impious innovations and gross idolatry introduced by Jeroboam, with his expulsion and impoverishment (ch. 11. 14) of the Levites; dwelt with reasonable pride on tlie pure and regular observance of the ancient institutions of Moses in his own dominions, and concluded with this emphatic appeal: "O, children of Israel, tight not against Jehovah, the God of your fathers, for ye shall not prosper." 13-17. But Jeroboam caused an ambushment to come about behind them—The oration of Abijah, however animating an efl'cct it might have produced on his own troops, was unheeded by the party to whom it was addressed ; for while hewas wasting time in useless words, Jeroboam had ordered a detachment of his men to move quietly round the base of the hill, so that wlien Abijah stopped speaking, he and his followers found themselves surprised in the rear, while the main body of the Israelitish forces remained in front. A panic might have ensued, had not the loaders "cried unto the Lord," and the priests "sounded with the trumpets"—the pledge of victory ^Numbers 10. 9; 31. 6); and, reassured by the well-known signal, the men of Judah responded witU a war shout, which, echoed by the whole army, was followed by an impetuous rush against the foe. The shock was resistless. The ranks of the Israelites wcn broken, for " God smote Jeroboam and all Israel." They took to tog to the interpreters, is carved and written in hiero- 'lyphics on the walls of the great palace of Karnak, where it may be seen a t the present day. This sculpture is about f700 years old, and is of peculiar interest as a striking testimony from Egypt to the truth of Scripture history. 18.
'Yvheii Ue Iiiiinbled liimself, the wrath of tlie Liord turned from him—The promise contained (r. 7) was verified—Divine providence preserved the kingdom in existence, a reformation was made in tlie court, while true religion and piety were diffused throughout tlie land.
13-16. His Heigx .^Nn Death. 13. Rehoboam strengthened himself . . . and reigned—The Egyptian invasion had been a mere predatory expedition, not extending beyond the limits of .Tudah, and probably, ere long, repelled by the invaded. Rehoboam's government acquired new life and vigour by the general revival of true religion, ajid his reign continued many years after thedeparture of Shishak. But " he prepared not his heart to seek the Lord," i. e., he did not adliere firmly to the good course of reformation he had begun, "and he did evil," for through tlie unhappy influence of his mother, a heathen foreigner, he had received in his youth a strong bias towards idolatry (see on 1 Kings 14. 21-24). flight, and the merciless slaughter that ensued can be accounted for only by tracing it to the rancorous passions enkindled by a civil war. 19. Abijah pursued after Jeroboam—This sanguinary action widened the breach between the people of the two kingdoms. Abijali abandoned his original design of attempting the subjugation of the ten tribes, contenting himself with the recovery of a few border towns, which, thougli lying within Judah or Benjamin, had been alienated to the new or northern kingdom. AiiKnigst these was Beth-el, which, with Its sacred as.sociations, ho might be strongly desirous to wrest froiu profanation. 'M. Neither did Jeroboam recover strength again in the <lay8 of Abljalt—The disastrous action at Zemaraim, which caused the loss of the entire llower and chivalry of his army, broke his spirits and crippled his power, the Lord struck him, and he died — i.e., .Jeroboam. He lived, indeed, two years after the death of Abijah (1 Kings 14. 20; 15.9). But he had been threatened with great calamities upon himself and his house, ami It Is apparently to th6 execution of these tlireateiilngs, which Issued in his death, an anticipatory reference is here nuido.
CHAPTER XIII.
Ver. 1-20. ABi.iAn, sucoeemng, makes War ACf ainst JSHonoAM, ANi? OVERCOME.S HiM. 2. His mother's name was Bllchni;*, the daugliter of Uriel of Gibeah—The same as Maacliah (see on 1 Kings 15.2). She was "the daughter," t. e., grand-daughter of Absalom (1 Kings 15.2; Of. 2 Samuel 14), mother of Abijah, "mother," i. c, grandmother (1 Kings 15. 10, marff.) of Asa. " Of Oilioah," probably implies that Uriel was connected with the honso of Raul. il»ere was war between Abijah and .Trroboam The occasion of this war is not recorded (see 1 Kings 15.6, 7), but it may he inferred from the tenor of Al)ijah's address, that it arose from his youthful ambition to recover the full hereditary dominion of his ancestors. No prophet now forbade a war with Israel (ch. 11.23), for,Jeroboam had forfeited all claim to protection. 3. Abijah set tlie Imttle In array— c, took the field and opened the campaign. Abijah set (lie Imttle in array ivHh four hunilred thousand (;hoscn men . . . Jeroboam with eight Iiundrcd thousand—Tliese are, doubtless, largt; numbers, considering the smallness of the two kingdoms. It must bo borne in mind, however, that Oriental armies are mere mo))N—vast nuinb(Ms accompanying the camp in hope of » plunder, so that the gross numbers descrll)ed as going
CHAPTER XIV.
Ver. 1-5. ASA DKSTROY.S Idolatry. I. In his days the land waa quiet ten years—This long interval of peace was the continued ellect of the great battle of Zemaraim (cf. 1 Kings 15. 11-14). 3. Asa did that whielt was good and right—<cf. 1 Kings 15. 14). Still his cliaracli Mand life were not free from faults (ch. 10. 7, 10, 12). 3. brake doiii the Images—Of Baal (.see on ch. .'M. 4; Leviticus 20. ."JO), cut down the groves—Uather, Asherlm. 5. he took away the high places—i. c, those devoted to idolatrous upon an Asiatic expedition are often far from denoting the exact immber of fighting men. Rut in accounting for the large number of .soldiers enlisted In the respoctivo armies of Abijah and Jeroboam, there is no need of resorting to this mode of explanation: for wo know by the census of David the immense amount of the popularites, took uway out of all the cities of .ludah tU*
Alia Oi'ercomes Zerah. 2 CHRONICLES XV. Judah Makes a Covenant with God upon many periods in the national history, wlien tlie people were in the state described—a state of spiritual destitution and ignorance—and exhibited its natural result as widespread anarchy, mutual dissension among the bi|;U places aii«l tlie Image—All public Objects and relics of idolatry in*Jerusalein and other cities through his kingdom were destroyed ; but those high places where God was worshipped under the figure of an ox, as at tribes, and general sull'ering (Judges 9.23; 12.4; 20. 21; 2 Chronicles 13. 17). These calamities God permitted to be- Beth-el, were suflered to remain (1 Kings 15. 14); so fiir the reformation was incomplete.
6-8. Having Peace, he Strengthens his Kingdom WITH Forts and Armies. 6. he built fenced cities lu Juclali—(see ou 1 Kings 15. 22). 7. ivliile tlie land la yet before us— i. e., while we have free and undisputed progfall them as the punishment of their apostasy. Azarlali's object in these remarks was to establish tlie truth of liis counsel (v. 2), and threatening, in case of neglecting it by describing the uniform course of the Divine procedure towards Israel, as shown in all periods of their, history ress everywhere ; no foe Is near; but, as this happy time of peace may not last always, and the kingdom is but small and weak, let us prepare suitable defences in case and then after this appeal to national experience, he concluded with an earnest exhortation to tlie king to prosecute the work of reformation so well begun. 7. Be ye strong—Great resolution and indomitable energy would be required to persevere in the face of the opposition your reforming measures will encounter, your work shaU be rewarded—t. e., what you do in the cause and for the glory of God will assuredly be followed by the happiest results both to yourself and your subjects. 8. Wlien Asa heard . . . the prophecy of Oded the prophet—The Insertion of these words, "of Oded tlie prophet," is generally regarded as a corruption of the text. " The sole remedy is to erase them. They are, probably, the remains of a note, which crept in from the margin into the text." [Bertheau.] he took courage animated by the seasonable and pious address of Azariah, Asa became a more zealous reformer than ever, employing all his royal authority and influence to extirpate every vestige of idolatry from the land, and out of the cities which he had taken from Kpliraim—lie may have acquired cities of Ephraim, the conquest of which of need. He had also an army of 580,000 men. Judah furnished the heavy armed soldiers, and Benjamin the archers. This large number does not mean a body of professional soldiers such as compose European armies, but all capable of bearing arms, and liable to be called into service.
9-15. He Overcomes Zerah, and Spoils the Ethiopians. 9. there came out against them Zerah the Etlilopian—This could not have been from Ethiopia south of the cataracts of the Nile, for in the reign of Osorkou I., successor of >Shishak, no foreign army would have been allowed a free passage through Egypt. Zerah must, therefore, have been chief of the Cushites, or Ethiopians of Arabia, as they were evidently a nomad horde who had a settlement of tents and cattle in the neighbourhood of Gerar. a thousand thousaiid ajid three liundred chariots—" Twenty camels employed to carry couriers upon them might have procured that number of men to meet in a short time. As Zerah was the aggressor, he had time to choose when he would summon these men, and attack the enemy. Every one of these Cushite shepis not recorded (ch. 17. 2); but it has been commonly supposed that the reference is to cities which his father Abijah had taken in that quarter (cli. 13. 19). renewed the altar of the L>ord . . . before the porch— i. e., th*« altar of burnt-offering. As this was done on or about tlio fifteenth year of the reign of this pious king, the renewal must have consisted in some .splended repairs or embellishments, which made it look like a new dedication, or in a re-construction of a temporary altar, like that of Solomon (ch. 7. 7), for extraordinary sacrifices to be offered on an approaching occasion. 9-15. he gathered all Judah and Benjamin—Not satisfied with these minor measures of purification and improvement, Asa meditated a grand scheme which was to pledge his whole kingdom to complete the work of reformation, and with this view waited for a general assembly of the people, and herds, carrying with them their own provisions of flour and water, as is their invariable custom, might have fought with Asa without eating a loaf of Zerah's bread or drinking a pint of his water." [Bruce's Travels.]
1.0. Asa went out against him, and tliey set the battle In array ... at Mareshah—One of the towns which Rehoboam fortified (ch. 11. 8); near a great southern pass
In the low country of Judah (Joshua 15. 44). The engagemeat between the armies took place in a plain near the town, called "the valley of Zephathah," supposed to be the broad way coming down Beit Jibrin towards Tell EsSafreh. [Robinson.] 11-13. Asa cried unto the Lord his God—Strong in the confidence that the power of God wiis able to give the victory equally with few as with many, the pious king marched with a comparatively small force
the strangers with them out of lEphraim and Manassch—The population of Asa's kingdom had been vastly increased by the continued infiux of strangers, M'ho, to encounter the formidable host of marauders at his southern frontier. Committing his cause to God, he engaged in the conflict—completely routed the enemy, and succeeded In obtaining, as the reward of his victory, a rich booty in treasure and cattle from the tents of this prompted by motives either of interest or of piety, sought , in his dominions tliat security and freedom which they could not enjoy amidthe complicated troubles whichdistracted Israel, and out of Simeon—Althougli a portion of that tribe, located within the territory of Judah, were already subjects of the southern kingdom, the general body of the Simeonites had joined in forming the northern kingdom of Israel. But many of them now returned of their own acoord. 10. the third month—Wlien pastoral horde.
CHAPTER XV.
Ver. 1-15. Judah Makes a Solemn Covenant with Gk)D. 1. Azarlah the son of Oded—This prophet, who is mentioned no where else, appears at this stage of the sacred story In the discharge of an interesting mission. He went to meet Asa, as he was returning; from his victorious pursuit of the Ethiopians, and the congratulatory address here recorded was publicly made to the king in presence of his army. 2. The Liord is Avith you, while ye be with him—You have had, in your recent signal success, a remarkable proof that God's blessing is upon you; your victory has been the reward of your faith and piety. If you steadfastly adhere to the cause of God, you may expect a continuance of His favour; but if you abandon it you will soon reap the bitter fruits of apostasy. 3-4. Now for a long season Israel hath been without the tme Crod, &c.—Some think that Azarlah was referring to the sad and disastrous condition to which superstition and idolatry had brought the neig Woouring kingdom of was held the feast of Pentecost, which, on this occasion, was celebrated at Jerusalem by an extraordinary sacrifice of 700 oxen and 7000 sheep, the spoil of the Ethiopjans • being offered; and the assembled worshippers entered: with great and holy enthusiasm into a national covenant "to seek the Lord their God with all their heart and witU all their soul;" and, at the same time, to execute witU rigour the laws which made idolatry punishable with, death (Deuteronomy 17. 2-5; Hebrews 10. 28). The people* testified unbounded satisfaction with this important religious movement, and its moral inlluence was seen la the promotion of piety, order and tranquility throughout the land. 18. the tilings which his father hail, dedicated—Probably part of the booty obtained by his signal victory over Jeroboam, but which, though dedicated, had hitherto been unrepresented, and that he himself had dedicated— Of the booty taken from the Ethiopians. Both of these were now deposited-; in the Israel. His words should rather be taken in a wider bense, for it Deems manifest that the prophet had his eye
Asa's League with (he Syrians. 2 CHRONICLES XVI, XVII. Jehoshitphal Rcifjns WeH. risen again, and as Asa Is pronounced a goo<l man (ch. lok temple as votive offerings to Him wliose right hand and holy arm liad given them the victory.
17), it may be presumed that he als" was restored to a better state of mind. 14. they bxirled him in his own sepulchre—The tombs in the neighl)Ourho<Kl of Jernsalein were excavated in the side of a roc'k. One cave contained several tombs or sepulchres, laid him in the bed . . . filled with sweet odours and divers Iciitdsof spices—It
CHAPTER XVI.
Ver. 1-14. Asa, by a League with the Syrians, Diverts Uaasha fko.m Building Ramah. t-G. In the six is evident that a sumptuous public funeral was given him as a tribute of respect and gratitude for his pious characaufl tlkirtletli year of the reign of Asa, Baaslia came lip—Baaslia had died several years before this date (1 Kings 15. .33), and the best biblical critics are agreed in considering this date to be calculated from the separation ter and patriotic government. But whether "the l)ed" means a state couch on which he lay exposed to public view, the o<loriferous perfumes tjelng designed to neu'nvlof tlie kingdoms, and coincident with the sixteenth year of Asa's reign. This mode of reckoning was, in i/.e tlie offensive smell of the corpse, or whether it refers to an embalmment, in wliicli aromatic spices were always used in great profusion, it is impossible to say. thejr made a very great bnmlng for him— According to some, for consuming the spices ; but according to others, all lilielihood, generally followed in the book of tlie kings of Judah and Israel, the public annals of the time (r. 11), the source from which the inspired historian drew his account. Baasha . . . tonllt Ramali—i. <?., fortiit was a magnificent pile for the cremation of the corpse—a ussige which was at that time, and long after, prevalent among the Hebrews, and the omission of whicli in the case of royal personages was reckoned a great indignity (ch. 21. 19; 1 Samuel 31. 12; Jeremiah &i. aAmos 6. 10). fied .t. The blessing of God which manifestly rested at this time on the kingdom of Judah, the signal victory of Asa, the freedom and purity of religious worship, and the fame of the late national covenant, were regarded witli great interest tliroughout Israel,and attracted a constantly increasing number of emigrants to Judah. Baasha, alarmed at this movement, determined to stem the tide; and as the high road to and from Jerusalem passed by Ilamah, he made that frontier town, about six miles north of Asa's capital, a military station, where the vigilance of his sentinels would etleclually prevent all passage across the boundary of the kingdom (see on 1 Kings
CHAPTER XVII.
Ver. 1-6. JEHOSHAI'HAT Reigns wet.l, and PitosrERS.
1. Jehoshnphat strengthened himself against Israel the temper and proceedings of the kings of Israel rendered it necessary for him to prev>are vigorous measures of defence on the northern frontier of his kingdom, and these consisted in filling all the fortresses with their full complement of troops, and establishing military stations in various parts of the country, as well as in the cities of Mount Ephiaim, which belonged to Jehoshaphat (ch. 15.
15. lG-22; also Jeremiah -41. 9). 4. Beiihaclud . . . sent the eaptains of his armies . . . and they smote . . . Abel-malm—"Tlie meadow of waters," supposed to have been .situated on the marshy plain near tlie uppermost lake of tlie Jordan. The other two towns were also in the northern district of Palestine. Tlie.se unexpected
S). 3-5. He walked In the iirst ways of his father David—He imitated the piety of his great ancestor in hostilities of his Syrian ally interrupted Baasha's fortlftcations at Uamah, and his death, happening soon after, prevented his resuming them. 7-10. Hananl the seer came to Asa . . . and said—His object was to sliow the king Ills error in forming his recent league with Benhiidad. The prophet represented the appropriation of the temple treasures to purchase the services of the .Syrian mercenaries, as indicating a distrust in God most blameable witli the king's experience, and he added, that in consequence of this want of faith, Asa had lost the opportunity of gaining a victory over tlic united forces of Baasha and Benhadad, more splendid tlian that obtained over the Ethiopians—a victory which, by destroying their armies, would liave deprived them of all power to molest him in future; whereas by his foolish and worldly policy, 80 unworthy of God's vicegerent, to misapply the temple treasures, and corrupt the fielelity of an ally of the king of Israel, he had tempted the cupidity of the one, and increased the hostility of the other, and rendered himself liable to renewed troubles (1 Kings 15. '.i'i). Tills rebuke was pungent and, from its truth and justness, ought to l>ave penetrated and attlicted the heart of such a man as Asa. But his pride was offended at the freedom taken by the honest reprover of royalty, and in a burst of passionate resentment he ordered Ilananl to be tlirown into prison. 10. Asa oppressefl some of the people the same time—What was the form or lU'gree of tills oi)pressl()n, is not recorded. The cause of his oppressing them was, probably, the same olfence as Ilananl—for a strong expression of their dissatisfaction with his conduct In leaguing with Benhadad, or it ni.ay be his niallrealnieul of the Lord's servant. I'i, Asa was . . . diseased In tlie early part of his reign, before he made those unhappy lapses which dishonoured his character, and sought not nnto Baalim—a term used for idols generally in contradistinction to the Lord 0(x\ of his father, and not after the doings of Israel—he observed with scrujiulous fidelity, and employed his royal Influence to support the Divine institutions as enacted by Moses, abliorring that spurious and unlawful calf-worship that formed now the establislied religion in Israel. Being thus far removed, alike from gross idolatry and Israelitisli apostasy, and adhering zealously to the retiuirements of the Divine law, the blessing of God rested on his government; for, rulint; In the fear of God, and for the good of his subjects, "the Lord established the kingdom In his luind." all .Tudali brought . . . presents—This was customary with the people generally at the beginning of a rei-jn (1 Sanuu>l 10
27), and with the nobles and high functionaries yearly afterwards. They were given In the form of voluntary oll'erings, to avoid the odious Idea of a tax or tribute. 6. his heart was lifted tip In the ways of the Iord—full of faith and piety, he possessed zeal and courage to undertake the reformation of manners, to suppress all Iho works and objects of Idolatry (see on ch. '20. 3:1), and held out i)ublic encouragement to the pure worship of God.
7-11. IlK Skni)8 IjKVite.s to Teaiii in Judah. 7-11. Also ill the thlixl year of his reign he sent to his princes, to teach In the cities of .Tiidah—The ordinary work of teaching devolved on the priests. But extraordinary commisslonin-s were appointed, probably toa.scertain whether the work had been <lone or neglected. This deputation of five princes, assisted by two priests and nine Lev lies, were to make a circuit of the towns in Judah ; and Ills feet—Probably the gout, his disease was exeeedln great — Better, "moved upwards" in his body, wbi<!ii proves the violent and dangerous tyi)e of the malady.
It Is the llrst practical measure we read of as being adopted by any of the kings for the religious instruction of the }'ct In his disease he sou{(ht not to the Iord, Imt to the physicians — Most probably Kgyptlan physicians, who were anciently In high repute; at foreign courts, and who pretended to expel diseases by charms, incantations, and mystic arts. Asa's fault consisted in his trusting to such physicians, while he neglected to supplicate the aid and oiessing of Ood. The best and holiest men have been betrayed for a time into sins, but tlirough repentance have ])eople. Time and unbroken opportunities were airorded fori-arrying fully out tills excellent plan of home education, for the kingdom enjoyed Internal traiuiulllty n( well as freedom from foreign wars. It Is conformable to the pious style of the sacred historian to trace tills profound peace to the " fear of the li Ord having fallen on all kingdoms of the lanils that were round about Judah." the book of the law—1. c, either the whole Pentateuch
Jchoshapkat Visits his Kingdom. 2 CHRONICLES XVIII—XX. He Proclaims a Fast. preme court, which sat In Jerusalem to review appellate cases from the inferior courts. It consisted of two divisions: the first of wliich had jurisdiction in ecclesiastical matters; the second, in civil, fiscal, and criminal cases. According to others, the two divisions of the supreme court adjudicated the one according to the law contaimi in the sacred books, the other to tlie law of custom and equity, as in Eastern countries at the present day, the written and unwritten law are objects of separate jurisdiction. or only the book of Deuteronomy, which contains an abridsment of it. 11. Also some of the Pltiltstlnes brought Jehoshaphat presents, and trllmte sliver
Eitlier they liad been his triljutaries, or tliey were desirous of securing his valuable friendship, and now made a voluntary of Ter of tribute. Perhaps thfy were the Philistines who had submitted to the yolce of David (2 Samuel
8.1; Psalm 60.8). the Arabians—tlie nomad tribes on the south of the Dead Sea, who, seeking the protection of Jehoshaphat after his conquest of Edom, paid their tribute In the way most suitable to their pastoral habits—the tale of so many heads of cattle.
CHAPTER XX.
Ver. 1-21. Jehoshaphat, Invaded by the Moabites, Proclaims a Fast. 1. the children of Moab . . . A>nmon, and with them otlier beside the Ammonites supposed to be rather the name of a certain people called Mohammonim or Mehunim (cli. 26. 7), who dwelt in Mount Seir—eitlier a branch of the old Edomite race, or a separate trilje wlio were settled there. 2. from beyond sea, on this side Syria— Instead of Syria, some versions read "Edom," and many able critics prefer this reading, both because the nomad tribes here mentioned were far from Syria, and because express mention is made of Mount Seir, i. e., Edom. The meaning then is, that this confederate horde was composed of the dif Terenl tribes
12-19. His Gkeatness, Captains, and Armies. 14. these are the numbers—the warriors were arranged in the army according to their fathers' houses. The army of Jehoshaphat, commanded by five great generals, and consisting of five unequal divisions, comprised eleven hundred and sixty thousand men, witliout including those who garrisoned the fortresses. No monarch, since the time of Solomon, equalled Jehoshaphat in the extent of his revenue—in the strength of his fortifications, and the number of his troops.
CHAPTER XVIII.
Vcr. 1-3J. Jehoshaphat AND Ahab go against RamOTH-GlLEAD. 2. after certain years he went down to Ahab to Samaria—This is word for word, tlie same as 1 Kings 22. (See commentary on tliat chapter.) tliat inhabited the far distant regions bordering on tlie northern and eastern coasts of the Red Sea. Their progress was apparently by tlie southern point of the Dead Sea, as far as En-gedi, which, more .anciently, was called Hazezon-tamar (Genesis 14. 7). This is tlie uniform route taken by the Araijs in their marauding expeditions at the present day; and in coming round tlie soutliern end of the Dead Sea, thej' can penetrate along tlie low-lying Ghor far north, withfmt letting their movements be known to the tribes and villages west of the mountain cliain. [Robinson.] Thus, anciently, the invading horde in Jehoshaphat's time had marched as far north as En-gedi, before intelligence of their advance was conveyed to tlie court. En-gedi is recognized in the modern Ainjidy, and is situated at a point of the western shore, nearly equi-distant from both extremities of the lake. [Robinson.] 3, 4. Jehoshaphat proclaimed a fast throughout all dah—Alarmed by the intelligence, and conscious of liis total inability to repel this host of invaders, Jehoshaphat
CHAPTER XIX.
Ver. 1^. Jehoshaphat Visits his Kingdom. 1. Jehoshaphat returned to his hotise in peace—(.See on ch.
IS. 16.) Not long after he had resumed the ordinary functions of royalty in Jerusalem, he was one day disturbed by an unexpected and ominous visit from a prophet of the Lord. This was Jehu, of whose father a notice occurred (ch. 16. 7). He tiimself had been called to discharge the prophetic office .in Israel; but probably for his bold rebuke to Baaslia (1 Kings 16. 1), had been driven by that arbitrary monarch within the territory of Judah, where we now find him with the privileged license of his order, taking the same religious supervision of Jehoshaphat's proceedings, as he had formerly done of Baasha's. At the interview here described, he condemned in tlie sti'ongest terms, the king of Judah's imprudent and incongruous league with Alialj—God's open enemy (1 Kings 22.2)—as an unlioly alliance that would be conducive neither to the lionour and comfoi't of his house nor to the best interests of liis kingdom; and he apprised Jelioshaphat that, on account of that grave offence, " wrath was upon hiin from before the Lord ;" a judgment that was inflicted soon after (see on ch. 20). The prophet's rebuke, however, was administered in a mingled strain of severity and mildness; for he Interposed " a nevertheless" (v. 3), which implied that the threatened storm would lie averted, in token of tlie Divine approval of his public efforts for the promotion of the true religion, as well as of the sincere piety of his personal character and life. 4. he went out again through the people—This means his re-appointing the commissioners of public instruction (cli. 17. 7-9), perliaps wltli new powers and a larger staff' of assistants to overtake every part of the land. The complement of teachers required for that purpose would he easily obtained from the whole tribe of Levites being now concentrated within the kingdom of .fudali. felt his only refuge was at tlie horns of tlie altar. He resolved to employ the aid of his God, and, in conformity with this resolution, summoned his whole subjects to observe a solemn fast at the sanctuary. It was customary with the Hebrew kings to proclaim fastsin perilous circumstances, either in a city, a district, or througiiout the entire kingdom, according to the greatness of the emergency. On this occasion, it was a universal fast, which extended to infants (ii. 13; see also Joel 2. 1.5, 16; Jonah 3.7). 513. Jehoshapliat stood in tlie house of the Lord, before the new court—t. c, the great or outer court (ch. 4. 9) called the new court, proliably from having been at that time enlarged or beautified. 6. and said, O Lord God of our fathers—This earnest and impressive prayer embraces every topic and argument which, as king and representative of tlie chosen people, he could urge; and then concludes with an earnest appeal to tlie justice of Gfid to protect those who, without provocation, were attacked, and who were unable to defend themselves against overwhelniingnnmbers. 14-18. Then upon Jahastiel . . . camethe spirit of the Lord—This prophet is not elsewhere mentioned, but his cl.aini to the inspiration of a prophetic spirit was verified by the calm and distinct announcement he gave, both of tlie manner and the completeness of the deliverance he predicted. 10. they came up by the cliff of Ziz—This seems to have been nothing else tliaii the present pass which leads northw.ards, by an ascent from En-gedi to Jerusalem, issuing .a little bi'low Tekoa. The wildeiness of Jeruel was, probably, the huge Hat (Iislvi<-t adjoining the desert of Ti koa, called el-Hiisiisah, Iroiii a wady on its tiorthern side. (KoiiiNSoN.] is, Jelioslmpbat bowed Ills head . . . and all Judah, i<:c.—This altitude was expressive of reverence to God and His Word. n( confidence in His promise, and thankfulness for so e.xtia-.5-7. His Ixstkuctions to the Judges. 5-7. he set Judges in tlie land—There had been judicial courts estul)Ilslied at an early period. But Jelioshaphat was the first king wlio modified tliese institutions according to tlie circumstances of the now fragmentary kingdom of Judah.
He fixed local courts in each of the fortified cities, tliese being the provincial capitals of every district (see on l>euteronomy 16. 18-20).
8-11. To the Priests and Levites. 8. set of the Le- >lleg . . . priests and chief of the fathers of Israel— oerialn number of tliese inree classes constituted a su-
The Overthrow of Jehoshaphat's Enemies. 2 CHRONICLES XXI. Revolt of Edam and Libnuh. ordinary a favour. 19. the licvltcs stood up to praise the Lord—Doubtless by the king's command; and tlieir anthem was sung with such a Joyful acclaim as sliowed that they universally regarded the victory as already but the ships, when just ofl tlie docks, were wreclied in tlie rocky creek gf Ezion-geber.
CHAPTEE XXI. oljtained. 20, $21. asthcy went forth, .lehoshaphat stood
Ver. 1-4. Jehoram SucCEEns Jehoshaphat. l. Jehoshaphat slept witli his fathers .. . . Jehoram reigiie<1 —The late king left seven sons ; two of tliem are in our version named Azariali ; but in the Hebrew they appear considerably different, the one being spelt Azariah, and the other Azariahu. Though Jelioshaphat had made his family arrangements with prudent precaution, and wliile he divided tlie functions of royalty in his lifetime (cf. 2 Kings. . . Hear me, O Judah, aiid ye Inhabitants of Jfnisalein—Probably in the gate of Jerusalem, tlie place of general rendezvous; and as the people were on tlie eve of setting out, he exhorted them to repose implicit trust in the Lord and His prophet, not to be timid or desponding at sight of the enemy, but to remain firm in the confident assux'ance of a miraculous deliverance, without their striking a single stroke, he appointed singers . . . that tliey should praise ... as they went before the aniiy —Having arranged the line oS procession, he gave the signal to move forwards; when the Levites, leading the
8. 16), as well as fixed the succession to the throne in liis eldest son, he appointed each of tlie others to the government of a fenced city, thus pi'oviding them with an honourable independence. But hisgood intentions were frustrated ; for no sooner did Jelioram find himself in the sole possession of sovereign power than, from jealousy, or on account of their connections, he murdered all his brotlivan with their musical instruments, and singing the 13Hth Psalm, the people went on, not as an army marching against an enemy, but returning in joyful triumph after a victory.
22-30. The Overthkow of his Enemies. 22. when they began to sing and to praise, the Lord set abiishments against the children of Ammon, Moab, and DIount Selr—Some think that this was done by angels in human form, whose sudden appearance diffused an uncontrollable panic; others entertain the more probable opinion that, in the camp of this vast horde, composed of different tribes, jealousies and animosities had sprung up, which led to wide-spread dissensions and fierce feuds, in wliich they drew the sword against eacli other. The consequence was, that as the mutual strife commenced when the Hebrew procession set out from Jerusalem, the work of destruction was completed before Jehoshaphat and his people arrived at the battlefield. Thus easy is it ers, together with some leading influential persons who, he suspected, were attached to their interest, or would avenge their deaths. Similar tragedies have been sadly frequent in Eastern courts, where the Heir of the crown looks upon his brothers as his most formidable enemies, and is therefore tempted to secure his power by their death.
5-7. His Wicked Reign. 6. he walked ... as did the house of Ahab, for he had the daughter of Aliab to wife— Tiie precepts and examples of his excellent father were soon obliterated by his matrimonial alliance witli a daughter of the royal liouse of Israel. Through the influence of Athaliah he abolished the worship of the Lord, and encouraged an introduction of all the corruptions prevalent in the sister kingdom. The Divine vengeance was denounced against him, and would have utterly destroyed him and his house, had it not been for a tender regard to the promise made to David (2 Samuel 7.; 2 Kings S. 19). for God to make the wrath of man to praise Him, to confound tlie counsels of His enemies, and employ tlieir own passions in defeating the machinations tliey liave devised for the overthrow of His Church and people. 24. wlien Jndah came to the watch-tower In the wilderness
8-17. Edom anb Libnah Revolt. 8. the Kdomites revolted—That nation had been made dependent by David, and down to the time of Jelioshaphat was governed by a tributary ruler (1 Kings 22.47; 2 Kings 3.9). But that king having been slain in an insurrection at home, his successor thought to ingratiate himself with his new sub-
Jlost prol)ably the conical hill, Jebel Fereidis, or Frank Mountain, from the summit of whicli tliey obtained the first view of the scene of slaughter. Jelioshaphat and his people found tlie field strewed witli dead bodies, so that they had not to fight at all, but to take possession of an immense booty, the collection of wliich occupied three days. On the fourth they set out on their return to Jerusalem in the same order and joyful mood as they came. The place where they mustered previous to departure was, from their public thanksgiving service, called, "Tlie Valley of Berachah" (benediction), now Wady Bcreikut. jects by raising the flag of independence. [Josephus.] The attempt w.as defeated in the first instance by Jehoram, wlio possessed all the military establishments of his father; but being renewed unexpectedly, the Edomltes succeeded in completely emancipating theircouutry from the yoke of Judah (Genesis 27. 40). Libnah, which lay on 31-37. His Beign. 31. Jehoshaphat reigned over .Tudah—(See ch. 24. 1.) 32. he walked in tlie way of Asa his father, and departed not from it—He was more steadfast and consistently religious (cf. ch. 15. 18). 3.3. the high places were not taken away—Those on which Idolatry was practised were entirely destroyed (ch. 17.6), but tliose where the people, notwithstanding the oroctlou of the temple, continued to worship the true God, prudence required to be slowly and gradually aliolislicd. In deference to popular prejudice. .35-37. after tills did .Tehosliaphat . . . Join himself witli Aliazinli . . . lo iiinke ships—A combined fleet was built at Ezloii-gchi r, the destination of which was to voyage to Tartcssus, but It was wrecked. Jehoshaphat's motive for entering into this partnership was to secure a free passage tliiough Israel, for the vessels were to be conveyed across tlio Isthmus of 8ucz, and to sail to the west of Europe from oni of the ports of I'alestlne on the Mediterranean. Kliezar, a prophet, denounced this unholy alliance, and foretold, as Divine judgment, the total wreck of the whole fleet. The consequence was, thatalthough Jehosliapliat lirokeott—In ol)edience to the Divine will—his league wit h Ahazlah, ho formed a new scheme of a merchant fleet, ap,l Aliiiziali wislied to be a<lniltted a partner. Tlie proposal of the Israelitlsh king was respectfully declined. The destination of this new fleet was to Ophlr, because the Israelltlsli seaports were not accessible to him for the Tartcssus trade; tlie southern frontier and towards Edom, followed the example of that ciniiitry. 12-1.'». there came a writing to Iilm fk-om Elljali—That prophet's translation having taken place In the reign of Jehoshaphat, wemustconclude that tiie name of FMlJah has, by the error ofa transcriber, lieeii put for that of Ellsha. 13. hast made Judali and the inhabitants of Jeriisnlein . . . like the whoredoms of tlie liousc of Ahab—i. p.. Introduced tliesujierstltlons and vices of Phfrnldan Idolatry (see on Deuteronomy 13.6-11). On this account, as well as forlils uiiiiatnrnl cruelties, Divine vengeance was denounced against liini, whlcli was soon after executed exactly as the prophet had for(>told. A series of overwhelming calamities befel this wl<-ked king; for In addition to tlie revolts already mentioned, two neighbouring tribes (see eh. 17.11) made hostile Incui'sions on the southi>rn and western portions of his kingdom; his country was ravaged, his capital taken, his jialaco plundered, his wives carried oil', all ills children slain except the youngest, himself was seized witli an incurable dysentery, which, after subjecting hlru to the most painful suffering for the unusual period of two years, carried him olf, a monument of the Divine judgment; and, to complete his degradation, his death was unlamented, his burial unhoiioured by his subjects. This usage, similar to what obtained in Egypt, seems to have orejil in among the Hebrews, of giving funeral honours to Ahaziah Reigns Wickedly. 2 CHRONICLES XXII, XXIII. Joash Made King. outer wall, and all within the outer wall was often called the temple. Jehoiada and his family resided in one of these apartments. their kings, or withholding them, according to the good or bad characters of their reign.
CHAPTER XXII.
CHAPTER XXIII.
Ver. 1-9. Ahaziah, Succeeding, Reigns Wickedly.
Ver. 1-11. Jehoiada Makes Joash King. 1. In the seventh year Jehoiada . . . took the captains of liuiidreds, &c,—(Seeon2Kingsll.4, 17.) 'The fiveoflicers mentioned here had been probably of the royal guard, and were known to be strongly disafl'ected to the government of Athaliali. 2. chief of tlie fathers of Israel—Tliis name is frequently used in Chronicles for Judali and Benjamin, now all that remained of Israel. Having cautiously entrusted the secret of the young prince's preservation to all the leading men in the kingdom, he enlisted their interest in the royal cause, and got their pledge to support it by a secretoath of fidelity, they came to Jerusalem—Tlie time chosen for the grand discovery was, probably, one of the annual festivals, when there was a general concourse of the nation at the capital. This is the thing that ye shall do—The arrangements made for defence are here described. The people were divided into three bodies; one attended as guards to the king, while the otlier two were posted at all the doors and gates, and the captains and military officers who entered the temple unarmed to I. tlie inhabitants of Jerusalem made Aliaziah . . . king—Or Jehoaliaz (cli. 21. 17). All his elder brothers haviag been slaughtered by the Arab marauders, the tlirone of Judah rightfully belonged to him as the only legitimate heirof Joram. 'Z. Forty and two years old was Ahazlah wlien he began to reign—(of. 2 Kings 8. 26). According to that passage, the commencement of his reign
Is dated In the twenty-second year of liis age, and, according to this, in the forty-second year of the kingdom of liis mother's family. [Lightfoot.] " If Ahaziah ascended the throne in the twenty-second year of his life, lie must have been born in liis father's nineteenth year. Hence, it may seem strange tliat he had elder brothers; but in tlie East they marry early, and royal princes had, besides the wife of the first rank, usually concubines, as Jehoram had (ch. 21. 17) ; he might, therefore, in the nineteenth year of his age, very well have several sons " [Keil] (cf. ch. 21. 20; 2 Kings 8. 17). Athaliah, the dauglkter of Omri—More properly, grand-daugliter. The expression is used loosely, as the statement was made simply for the purijose of intimating that she belonged to that idolatrous race. 3, 4. lull suspicion, were furnished with weapons out of tlie sacred armoury, where David had deposited his trophies of victory, and which was reopened on this occasion.
Itis mother was his counsellor . . . they were liis counsellors—The facile king surrendered himself wliolly to tlie influence of liis motlier and her relatives. Athaliah and her son introduced a universal corruption of morals, and made idolatry the religion of the court and tlie nation. By them he was induced not only to conform to tlie religion of the northern kingdom, but to join a new expedition against Ramoth-gilead (see on 2 Kings 9. 10). 5. went ... to war against Hazael, king of Syria—It may be mentioned as a very minute and tlierefore important confirmation of tliis part of the sacred history, that the names of Jeliu and Hazael liis contemporary have both been found on Assyrian sculptures ; and there is also a notice of Ithbaal, king of Sidon, who was the father of Jezebel. 6'. Azariali went down--t. e., from Ramothgilead, to visit the king of Israel, who was lying ill of his wounds at Jezreel, and fled there on tlie alarm of Jehu's rebellion. 9. lie sought Ahaziah, and caught lilm (for he was hid in Samaria)—(cf. 2 Kings 9.27-29). Tlie two accounts are easily reconciled. "Ahaziah fled first to the garden-house and escaped to Samaria; but was here, where he had hid himself, taken by Jehu's men wlio pursued him, brought to Jehu, who was still near or in Jez-
8. Jehoiada . . . dismissed not the courses—As it was necessary to have as large a disposable force as he could command on such a crisis, the high priest detained those who, in other circumstances, would have returned home on the expiry of their week of service. 11. then they brought out the king's son, and put upon him the crown, and gave to him the testimony—Some tliink tliat the original word rendered "testimony," as its derivation warrants, may signify here the regalia, especially the bracelet (2 Samuel 1. 10); and this view they support on the ground that "gave him" being supplemented, the text properly runs thus, "put upon him the crown and testimony." At the same time, it seems equally pertinent to take " the testimony" in the usual acceptation of that term; and, accordingly, many are of opinion that a roll containing a copy of the law (Deuteronomy 17. 18) was placed in the king's hands, which he held as a sceptre or truncheon; while others, referring to a custom of Oriental people, when receiving a letter or document from a highly respected quarter, lifting it up to their heads before opening it, consider that Joash, besides the crown, had the book of the law laid upon his head (see Job 31. 35, 36). God save tlie king lit., Long live the king. reel, and at his command slain at the hill Gur, beside Ibleam,in his chariot; that is, mortally wounded with an arrow, so that he, again fleeing, expired at Megiddo." [Keil.] Jehu left the corpse at the disposal of tlie king of Judah's attendants, who conveyed it to Jerusalem, and out of respect to his grandfather Jehoshapliat's memory, gave him an honourable interment in the tombs of the ki ngs. So the house of Ahaziah had no power to keep
12-1.5. AthALIAH Slain. 13. when Atlialiah heard the noise of the people—The unusual commotion in<licated by the blast of the trumpets, and the vehement acclamations of the people, drew her attention, or excited her fears. She might have flattered herself tliat, having slain all the royal family, she was in perfect security; but it is just as likely that, finding on reflection, one had escaped her murderous hands, she might not deem itexpedient to institute any inquiries; but tlie very idea would keep her constantly in a state of jealous suspicion and irritation. In that state of mind, the wicked usurper, hearing across the Tyropceon tlie outburst of popular joy, rushed across the bridge to the temple grounds, and, penetrating from a single glance the meaning of tlie whole scene, raised a shriek of "Treason !" 13. behold, the king stood at his pillar at the entering in—Tlie king's pillar was in the people's court, opposite that of the priests'. The youn king," arrayed in the royal insignia; had been brought out of the inner, to stand forth in tlie outer court, to the public view. Some think that he stood on the brazen scallold of Solomon, erected beside the pillar. 14, 15. Slay lier not in the house of the Lord . . . And when she was come to the entering of the horse-gate by the king's hou«e, they slew her there—The high priest ordered her imii Kdiately to be taken out of the temple grounds and still the kingdom—His children were too young to assume the reins of government, and all the other i-oyal princes had been massacred by Jehu (v. 8).
10-12. Athaliah, Destroying the Seed-Royal, Save Joash, Usurps the Kingdom. 10. Atlialiali . . . arose and destroyed all tlie seed-royal—(See on 2 Kings 11. 1-.S.) Madd<!ned by the massacre of tlie royal family of Aliab, slie resolved that the royal house of David sliould have the same fate. Knowing the commission wliicli Jehu had received to extirpate the whole of Ahab's posterity, she expected that he would extend his sword to her. Anticipating his movements, she resolved, as her only defence and security, to usurp the llirone and destroy "the seed-royal," both because they were hostile to the Phcenlcian worship of Baai.wliich she was determined to uphold, and because, if one of tlie young princes became king, his mother would supersede Athaliati in the dignity of queen-mother, lii. he was with tliem liid in tlie linuse of God—Certain persons connected with the priesthood had a right to occupy the buildings in tlie
Joash Falls into Idolatry. 2 CIIPvONICLES XXIV, XXV. He ts Slain by his i>eriant$. and especially their unwillingness to collect the money, as well as apply a portion of their revenues for the repairs of the temple, had alienated and disgusted him. [Leclbrc] 19. Yet he sent prophets—Elisha, Micah, Jehu son of Hanani, Jahaziel son of Zechariah (ch. 20,14), Eliezar son of Dodavah (ch. 20.37), lived and taught at that time. But all their prophetic warnings and denunciations were unheard and unheeded. 20. the Spirit of God came npon Zechariali, the son of .Telioiada probably a younger son, for his name does not occur in the list of Aaron's successors (1 Chronicles 6). stood above the people—Being of the priestly order, he spoke from the inner court, which was considerably higher than that of the people, and said nnto tliein. Thus salth God, pnt to death ; "anct they laid h .nds on tier, and she went by the way by the wliich lior.ses came into the king's house, and there she was slum" (2 Kings 11. Iti). "Now, we are not to stippose that horses caine into" tlie king's house "of residence, but into the king's (horses') house or liippodronie (tlie gate of the king's mules) [Josephus], lie had built lor them on the south-east of the temple, in tlie iinmediate vicinity of the horse-gate in the valley of Kedi-on—a valley which was at that time a kind of desecrated place l)y the destruction of idols and their appurtenances" ('2 kings '23. 2, 6, 12). [Bakclay's City of the (iREAT King.]
IH. Jbhoiada Restores the Worship of God, and SettIjES the King. 10. Jelioiada innde a covenant '%Vh>' transgress ye tlie commandments of the Loixl, that ye cannot prosper, &c.—His near relationship to the king might have created a feeling of delicacy and reluctance to Interfere; but at length he, too, was prompted by an irresistible impulse to protest against the prevailing impiety. The bold freedom and energy of his remonstrance, as well as his denunciation of the nation.al calamities that would certainly follow, were most unpalatable to the king; while they so roused the tierce passions of the multitude that a band of miscreants, at the secret, instigation of Joash, stoned him to death. This deed of violence involved complicated criminality on the part of the king. It was a horrid outrage on a prophet of the Lord-base ingratitude to a family who had preserved his (See on 2 Kings 11. 17.) CHAPTER XXIV.
Ver. 1-1-1. JoASH Reigns Wei>l all, the Days of Jehoiada. 1-3. Joash began to reign—(See on 2 Kings
12. l-o.) .Jehoiada took for him two wives—As Jehoiada was now too old to contract such new alliances, the generality of interpreters apply this statement to the young king. 4-14. Joasli was minded to repair the liouse of tl»e Lord—(See on 2 Kings 12. 4-l(i.)
1), Hi. Jehoiada BEING Dead. 15, 16. Jaholatla waxed old . . . and died—His life protracted to unusual longevity.and spent intheservice of his country, deserved some tribute of public gratitude, and this was rendered in the posthumous honours that were bestowed on him. Among the Hebrews, intramural interment was prohibited in every city but Jerusalem, and there the exception was made only to thjB royal family and persons of eminent merit, on whom the distinction was conferred of being buried in the city of David, among the kings, as ii. the case of Jehoiada. life—atrocious treatment of a true Hebrew patriot—an illegal and unrighteous exercise of his power and authoritjas a king. 33. when lie died, he said, TJie Tiord look npon it and require it^—These dying words, if they implied a vindictive imprecation, exhibit a striking contrast to the spirit of the first Christian martyr (Acts 7. fiO). But, instead of being the expression of a personal wish, they might be the utterance of a prophetic doom.
17-'22. Joash Falls into Idolatry. 17-33. Now iip came the princes of Jiidali, and made obeisance to tlie king— Hitherto, while Joash occupied the throne, his uncle had held the reins of sovereign power, and by his 23-27. He is Slain hy his Servants. 33. nt the end of tlie year tl>e host of Syria came up—This invtisioa took place under the personal conduct of Hazael, whom Joash, to save the miseries of a siege, prev.ailed on to withdraw his forces by a large present of gold (2 Kings e.'ccellent counsejs had directed the young king to such measures as were calculated to promote both the civil and religious interests of the country. The fervent piety, practical wisdom, and intlexilile firmness of that sage counsellor exerted immense influonce over all classes. But now that the helm of the state-ship was no longer steered by the sound head and lirm hand of the venerable high priest, the real merits of Joash's administration ap-
12. IS). Most probabl.v, also, he promisetl the pa.vinent of an annual tribute, on the neglect or refusal of which tho Syrians returned the following .vear, and with a mere handful of men inflicted a total and humiliating defeat on the collected force of the Hebrews. 35. they left him In sore diseases—The close of his life was embittered a painful malad.v, which long confined him to bed. his own servants conspl Mtl against him—These twi> conspirators (whose fathers were Jews, but tlieir mothers aliens) were prol)al)ly ci>urtiers, who, having (XMistanfc access to the l)ed-chamher, could the more easily execute their design, for the blood of the sons—read "the son" of Jehoiada. Public opinion .seems to have a.scribed the disasters of his life and reign to that foul crime, and as the king had long lost the esteem and respect of his subjects, neither horror nor sorrow was expressed for his niiserable end •
])( ar; aii<l lor want of good and enlightened principle, as well as, perhaps, of natural energy of character, he allowed himself to be borne onward in a course which soon wrecked I lie vessel upon hidden rocks, the king hearkened nnto tliem, >tc.—They were secretly attaclu'd to Idolatr.y, and their elevated rank allbrds sad proof how extensively and deeply the nation had become corrupled during the reigns of Jelioram, Ahaziah, and Athaliah. With strong professions of allegiance the.v humbly requested that they might not be subjected to the continued necessit,v of frequent and expensive journeys to Jerusalem, but allowed the privilege their falhers had enjoyed of worshipping God in higli places at home; and they framed their jxtition in this plausible! and least olfensive manner, well knowing that, if excused attendance at the temple, they might.—without risk of di.scovory or disturbance—indulge their tastes in the obsorvanco of any private rites they phastMl. The weak Tinlnded king griinted their petition; and the coii.seqvieiUM! was, that when they left the house of the Lord God of their fathers, tlicy soon " served groves and Idols." wratli came upon Jndalk and .Ie«tsalem—The particular mention of Jerusalem as involved in the sin implies that the neglect of CHAPTER XXV.
Ver. 1-1. Ama/,iah liEGiNS TO Ueion Well. 1. Amnziah was twenty and live ycni>i old, &c.— (See on 2 Kings 4. l-fi.) r>-10. Having Hired an Army of Israelitf.s against the Kdomites, at the Word oe a Pijophet hk 1a)se.s AN HlTNDRKI) TALENI-S AND DISMISSES THEM. 5. Amazlalt made ca]italns, Ac.—.Vs all who were capable of bearing arms were liable to serve, It was (juUe natural In making up tho muster-roll to class them according to their respective families, and to apjiolnt the olllcers of each corps from the saiui! (iiiarter; so that all the soldle-8 who formed a reglm(>iit wen; brothers, relatives, friends. Thus the Hebrew troops were doiel.v linked tcw Mher, and had strong Inducements to keep stead.v In their ranks, fouiifl them Ihrec hundred thoiisnnil choice men—This was only a I'ourlli part of Jehosliaphal's army lh<5 t('mi>leand tin; coiisetiuent idolatr.y received not only the king's toleration, l)ut his sanction; and It naturally occurs to ask how, at his mature age, such a total abandonment of a place; with which all his earl.v recolk'cllons W(!re assotdated can be accounted for. It has been suggested that what he had witnessed of the conduct of many of the priests In the cureless performaiiou of the worsliip, (ch. 17.11-1!)), showing how sadly the kluttdum of Juduu
Avkuiiak Ocerthrovis llie Edomiles. 2 CHRONICLES XXVI. Uzzitih Suceevdx Itim, CHAPTER XXVI. lad, In the space of eighty-two years, been reduced in population by foreign wxirs, no less than by internal corruptions. But the full amount of Amaziah's troops may UOl be here stated. 6. He lilred also an Ituiidred tliousand mighty ineit of valour for au hundred tnleuts of sliver—This sum was paid into the exchequer of Jehoahaz— not ei /en as bounty to the mercenaries who were obliged to serve at the sovereign's call; their remuneration consisting only in the booty tliey might obtain. It was abyut £.50,000 sterling, being 10s. per man. Including officers—a very paltry pay, compared with the bounty given for a soldier in this country. But it must be remembered that in ancient times campaigns were short, and the hazards of the service comparatively small.
Ver. 1-8. UzziAH Succeeds Amaziah, axp IlrciGsa WELL IS THE DAYS OF Zechakiah. 1. Then all the people of Judah took Uzziah—(see on 2 Kings 11. 21, 22;
15. 1-.'!). 2. He built Eloth—or "He it was who ljuilt Elotli." The account of tlie fortifications of tliis port on the Red Sea which Uzziali restored to the kingilom of Judah (ch.Sl. 13), is placed before the chronological notices
3), either on account of the importance attached to th<» conquest of Eloth, or from the desire of the historian to introduce Uzziah as the king, who wa.s known a.s the conqueror of Eloth. Besides, it indicates that the conquest occurred in the early part of his reign—that it was important as a port, and that Hebrew mercliants maintaine<l the old traile between it and the countries of the East. [Bektheau.] 5. lie sought God in the days of Zevhariah—A wise and pious counsellor, who was skilled in understanding tlie meaning and lessons of the ancient prophecies, and wlio wielded a salutary inlluence over Uzziah. 6, 7. went forth and warred against the Philistines—He overcame them in many engagements dismantled their towns, and erected fortified cities in various parts of tlie country, to keep them in subjection. Jabneh, lliesameas Jal)neel (Joshua 15. 11). Gur-baal is thouglit by some to l)e Gerar, and by others Gcbal. 8. the Ammonittis gave gift^—The countries east of the Jordan became tributary to him, and by tlie rapid succession and extent of his victories, his kingdom extended to the Egyptian frontier.
7, 8. there came a inau of God—sent to dissuade Amaziah fnmi the coui'se he was following, on the ground that "the Lord was not with Isniel." This statement was perfectly intelligible to the king. But the historian, writing long after, thought it might require explanation, and therefore added the comment, "with all the children of Ephraim." Idolatry had long been the prevailing religion in that klngdoin, and Epliraim its headquarters. As to the other part of the prophet's advice {v. 8), considerable obscurity hangs over it, as the text stands; and hence some able critics have suggested the insertion of "not" in the middle clause, so that the verse will be thus: "But if thou wilt go (alone), ^lo, be strong for the battle; God shall mU make thee fall before the enemy." 10. separated them . . . the army out of Israel . . . their anger was kindled against Jndah— Amaziah, who knew his position as the Lord's viceroy, complied with the prophet's counsel, and, consenting to forteit the purcha«e-money of the Israelitish soldiers, discharged them. Exasperated at this treatment, they resolved to indemnify themselves for the loss of their expected booty, and so on their return home they plundered all the towns In their way, committing great havoc both of life and property without any stoppage, as the king of Judah and his army had set out on their expedition (2 Kings 14.7). 11. valley of Salt—This ravine lies to the south of the Dead Sea. The arms of Amaziah, in reward for his obedience to the Divine will, were crowned with victory
9, 10. His BuiLDiXGS. 9. Uzziah built towers In Jerusalem, <tc.—Whence resistance could be made, or missiles ilisehaiged against assailants. The sites of the principal of these towers were—at the corner gate (ch. 25.
23), the north-west corner of the city; at the valley ga to on the west, where the Joppa gate now i. ; at the "turning"'—a curve in the city wall on the easte n side of Zion. The town, at this point, commanded the horse-gate which defended Zion and llie temple hill on the south-east. [Berthbau]. 10. also he built towers in the desert— for the threefold purpose of defence—of observation—and of shelter to his cattle; he dug also a great many wells, for he loved and encouraged all branches of agriculture. Some of these "were in the desert," i. c, in the district to the south-east of Jerusalem, on the west of the Dead Sea, an extensive grazing district "in the low country" lying between the mountains of Judah and the Mediterranean ; "and in the plains," east of the Jordan, within the territory of Reuben (Deuteronomy 4. 43; Joshua 20. 8). in Carmel—This mountain being within the boundary of Israel, did not belong to Uzziah; and as it is here placed in opposition to the vine-bearing mountains, it is probably used, not as a proper name, but to signify, as the word denotes, "fruitful flelds" {Margin.) ten thousan<l of the Edomites were slain on the field, and as many taken prisoners, who were put to death by precipitation "from the top of the rock." This rock might be situated in the neighbourhood of the battle-fleld, but more probably it formed one of the high craggy clilfs of 8elah (Petra), the capital of the Edomites, whither Amaziah marclied directly from the valley of Salt, and which he captured (2 Kings U. 7). The savage cruelty dealt out to them was either in retaliation for similar barbarities Inflicted on the Hebrews, or to strike terror into so rebellious a people for the future. The mode of execution, by dashing against stones (Psalm 137.9), was common among many ancient nations. 14-16. Amaziah brought the gods of the children of Seir—The Edomites worshipped the sun under different forms and with various
11-15. His HcsT, AND Engines of War. 11-15. an hostof figltting men wlio went out to war by bands He raised a strong body of militia, divided into companies or regiments of uniform amount, which served in rotation. The enumeration was performed by two functionaries expert in the drawing up of military muster-rolls, under the superintendence of Hananiah, one of the high oflicers of the crown. The army consisted of 307,500 picked men, under the command of two thousand gallant oflicers, chiefs or heads of fathers' houses, so that each fathers' house formed a distinct band. They were fully equipped with every kind of military accoutrements, from brazen helmets, a habergeon or coat of mail, to a sling for stones. 15. made engines, invented by cunning men, to slioot arrows and great stones—This is the first notice that occurs in history of the use of machines for throwing projectiles. The Invention is apparently ascribed to the reign of Uzziah, and Pliny expressly says they originated in Syria, he was marvellously Iielped till Ite waa strong—He conducted himself as became the viceroy of the Divine ^King, and prospered. rites. But burning incense upon altars was a principal act of worship, and this was the very thing Amaziah is described as having with strange infatuation performed. Whether he had been captivated with th« beauty of the images, or hoped by honouring the gods to disarm their spite at him for his conquest and harsh treatment of their votaries, his conduct in establishing these objects of religious homage in Jerusalem was foolish, ignorant, and highly offensive to God, who commissioned a prophet to rebuke him for his apostasy, and threaten him with the calamity that soon after befel him. 16. as he talked with him, &c.—Those who were Invested with the prophetic character were entitled to counsel kings, and Amaziah, had he not been offended by unwelcome truths, would have admitted the claim of this prophet, who was probably the same that had given him counsel previous to the war with Edom. But victory had elated and 1:11 nded him.
10-21. He Invades the Priest's Office, a.nd is Smitten WITH LeI'HOSY. 16-21. he transgressed against the Lordi &c.—(see on 2 Kings 15. 5). Tliis daring auU
17. IT F, Provokes JoASH TO HIS Overthrow. 17. Then Amaziah sent to Jehoahaz . . . Come, let ws see one Jiotiier In the face—(see on 2 Kings 14. 8-20J. fotham'g Good Reign. 2 CHRONICLES XXVII, XXVIII. 27ie Evil Reign of Ahaz. sonally Included in the number either of the slain or the captives. The slaughter of 120,(X)0 in one day wivs a terrible calamity, which, it is expressly said (v. fi), was inflicted as a judgment on Judah, "because tUej' had for.saken the Lord God of their fathers." Amontf the slain were some persons of distinction, " Maaseiah the king's son." The sons of Ahaz being too young to take part in a battle, this individual must have Ijeen a younger son of the late king Jotham. " Azrikam, the governor of the house," i. e., the palace; and "Elkanah that was next to the king," i. e.. the vizier or prime minister (Genesis -11. 40; Esther 10. 3) These were all cut down on the field by Zichri, an Israeliwicked act Is in both records traced to the intoxicating Influence of overweening pride and vanity. But here Ihe additional circumstances are stated, that his entrance was opposed, and strong remonstj-ances made (1 Chronicles 6. 10) by the high priest, who was accompanied by eiglity inferior priests. Rage and tlireats were the only answers he deigned to return, but God took care to vindicate the sacredness of the priestly office, and at the moment of the king's lifting the censer, struck him with leprosy. The earthquake mentioned (Amos 1. 1) is said to have been felt at the moment. [Josephus.] 21. dwelt lu a several house—in an infirmary. [Bertheau.] 33. tliey burled him ... In the field of tlie burial vvlilch belonged to tlie kings—He was interred not In, but near, the sepulchre of the kings, as the corpse of a leper would have polluted it. tish warrior, or as some think, ordered to be put to death after the battle. A vast number of captives also fell into the power of the conquerors; and an equal division of war prisoners being made between the allies, they were sent off under a military escort to the respective capitals of Syria and Israel. 8. the children of Israel carried away captive of their brethren two hundred tliousand —Tliese captives included a great number of women, boys, and girls, a circumstance which creates a presumption that the Hebrews, like other Orientals, were accompanied in the war by multitudes of non-combatants (see on Judges 4. 8). The report of these " bretlnen," being brought as captives to Samaria, excited general indignation among the better-disposed inhabitants; and Oded, a prophet, accompanied by the princes (v. 12, compared with v. I I), went out, as tlie escort was approaching, to prevent the disgraceful outrage of introducing sucii prisoners, into tlie
CHAPTER XXVII.
Ver. 1-4. JoTHAM, Reig>'ino Well, Prospers. 1. Jotliam was twenty and five years old—(See on 2 Kings
15. 32-3.5.) His mother's name . . . was •Terushah, the daughter of Zadok—or descendant of tlie famous priest of that name. 3. he did that which was right—The general rectitude of his government is described by representing it as conducted on the excellent principles which had guided the early part of his father's reign, the people did yet corruptly—(see 2 Kings 15.35); but the description here is more emphati(t, tliat thougli Jotham did niucli to promote the good of iiis kingdom, and aimed at a tliorougli reformation in religion, tlie widespread and inveterate wickedness of the people frustrated all his laudable efforts. 3. He built the high gate of the house of the Lord—Situated on tlie nortli—tliat portion of tlie temple hill which was liigli compared witli tlie southern part—hence " the higlier," or uyiper gate (2 Kings 15.35). lie built, >. e., repaired or embellished, and on the wall of OpV„j Hebrew, the Opliel, i. e., the mound, or eminence on the south-eastern slope of tlie temple mount, a lidge lying between tlie valleys Kedron and Tyropoeon, called "tlie lower city." [Josephus.] lie "built much," having tlie same desire as iiis father to secure tlio defence of Jerusalem in every direction. 4. in the mountains of .Tudali, and in the forests Itc built castles and towers— t. e., in tlie elevated and wooded spots wlieio city. The officers of the squadron were, of course, not to blame; they were simply doing their military duty in conducting those prisoners of war to their destination. But Oded clearlj' showed that the Israelitish army had gained the victory—not by the superiority of their arms, but in consequence of the Divinejudgment against Judah; he forcibly exposed the enormity of the oft'once of keeping "their brethren" as slaves got in war; ho protested earnestly against adding this great offence of unnatural and sinful cruelty (Leviticus. 25. 43, 44; Micah 2. 8, 9) to the already overwhelming amount of their own national sins; and such was tlie effect of his spirited ronionstranco, and the opposing tide of popular feeling, " that the armed men left the captives and the spoil before tlie princes and all the congregation." 15. the men which were expressed by name rose up—These were either the " heads of the children of Ephraim" (mentioned v. 12), or some otiier leading individuals chosen for the benevolent office. fortified cities could not be placed, he erected castles and towers.
5-9. He StTBDUES THE Ammonites. 5. He fought wUh the king of the Ammonites—Tliis invasion lie not only repelled, but, pursuing the Ammonites into their own territory, imposed on them a yearly triliute, wliich, for two years, they paid; but when Hc/.in, king of Syria, and Pekali, king of Israel, combined to attack the kingdom of Judali, they took the opportunity of revolting, and Jotliam was too distracted by other mutters to attempt the re-conquest (see on 2 Kings 15. 37).
Under their kindly superintendence, the prisoners were not only released, but out of the spoils were comfortably relieved with food and clothing, and conveyed as far as Jericho on tlieir way back to their own homes. This is a beautiful incident, and full of interest, as showing that even at this period of national decline tliere were not a few who steadfastly ailhrred to the law of God. 10. At that time did Iving Ahaz send unto tlic kiii;;s of Assyria — "Kings," the plural for the singular, which in many ancient versions is found. "At that time," refers to the period of Alia/.'s great distress, wlien, after a succession of defeats, he retreated within the walls of Jerusalem, whither—either in the same or a subsequent campaign—the Syrian aiiii Israelitish allies marched to besiege him (see on 2 Kings Ifi. 7-9). Though delivered from CHAPTER XXVIII.
Ver. 1-21. Ahaz, Reigning Wickedly, is Afflicted BY THE Syrians. 1-4. Ahaz was twenty years old— (see on 2 Kings 16. 1-4). Tliis prince, discarding the principles and example of liis excellent father, early betrayed a strong bias to idolatry. Ho ruled with au arbitrary and absolut(! authority, and not us a theoi'ratlc sovereign : lie tills danger, other enemies Infested Ills dominions both on the south and the west. 17. again the Kdomltea had come and smitten .ludah—This invasion must have been after Ufzlii (at the beginning of llie late Sy ro Israel-. not only forsook the temple of (lod, but embraced first the symbolic worship establislied in th(! sister Iciiigdoiu, and afterwards the gross idolatry pi ad iscd hy the t'unaaiiitlsli war), had rcli'ascd that |ieo|ile fniiii the .yoke of.liiilali (ch. 15. 11 ; cf. 2 Kings 1(1. (>). IS. CJederoth— ( )n the riilllstlne frontier (Joshua 15.11). Shoeho—or .Socnh (Joshua ites. 5, G. the Lord . , . dellvvrel liinii Into the hand of the king of Syria . . . he was also delivered into the hand of the king of Israel-Tlicso verses, without alli Kling to the Ibnnutlon of a confederacy between the S.yriun and Israelltish kings to invade the kingdom of Judah, or relating the commenceineiit of tlie war in the close of .lotham's reign (2 Kings 15.37), give the lssu(^ only of some battles that wen; fought in the early part of the campaign, delivereti him . . . smote hint . . . he was also delivered— t. e., his army, for Alia/ wan not per280
15. ;i5), now SliuwelUeh, a town in the Valley of .Judah (see on 1 Saiiiiiel 17. 1). tiimso—Now .Tlniza, a little east of li Udd (Lyddal [ItoniNSON.) AU these disasters, by which the "Lord brought Judah low," was becniise of Ahnjs, king of Israel (.ludalil, see ch. 21. 2; '24. hi; '2S. 27, who made Judah naked, and transgressed sore against the Lord. ^O. I'llgatli-pllneser . . .distressed hint, but stre.ngthened htm no! i.<:. Not wit hstumll iig t lie temporary relief which 'I'ilgath-pllnescr aH'oidud hlui liy the conqtie«l
Ilezekiah's Good Reign, 2 CHRONICLES XXIX, XXX. The House of God Clocmsed, of Damascus and the slaughter of Rezin (2 Kings 16. 9), the temple, the priest brought all the sweepings out to the porch, where they were received by the Levites, and thrown into the brook Kedron. This took eight days more; and, at the end of this period they repaired to the palace, and announced that not only had tlie whole of the sacred edifice, witliin and without, undergone a thorough purification, but all the vessels which the late king had taken away and applied to a common use in his palace, had been restored, "and sanctified." 30. Tlien Hezekiah the king rose early, and gathered the rulers of the city—His anxiety to enter upon the expiatory service with all possible despatch, now that the temple had been properly prepared for it, prevented his summoning the whole representatives of Israel. The requisite number of victims having been provided, and the oflicers of the temple having sanctified themselves according to the directions of the law, the priests were appointed to offer sacrifices of atonement successively for " the kingdom," little advantage resulted from it, for Tilgath-pilneser spent the winter in voluptuous revelry at Damascus; and the connection formed with the Assyrian king was eventually a source of new and greater calamities and humiliation to the kingdom of Judah (u. 2, 3).
22-27. His Idolatky in His Distress. 33. In the time of Ills distress did he trespa yet more against tite Iiord—This Infatuated king surrendered himself to the Influence of Idolatry, and exerted his royal authority to extend it, with the intensity of a passion—with the ignorance and servile fear of a heathen {v. 23) and a ruthless defiance of God (see on 2 Kings 16. 10-20).
CHAPTER XXIX.
Ver. 1, 2. Hezekiah's Goob Reign. 1. Heiekiah began to reign, &c.—(see on 2 Kings 18. 1-3.) His mother's name, which, in the passage referred to, appears in an abridged form, is here given in full. i. e., for the sins of the king and his predecessors—"for the sanctuary," i. e., for tlie sins of tlie priests themselves, and for the desecration of the temple—"and for Judah,"
3-11. He Restores Religion. 3. in tlie first year of Ills reign. In the first month—Not the first month efter his accession to the throne, but in Nisan, the first month of the sacred year, the season appointed for the celebration of the passover. he opened the doors of tlie honse of the Iiord—Which had been closed up by his father (ch. 28.24). and he repaired tliem—or embellished them (cf. 2 Kings 18. 16). 4. the east street—The court of the priests, which fronted the eastern gate of the temple. Assembling the priests and Levites there, he enjoined them to set about the Immediate purification of the temple. It does not appear that the order referred to the removal of idols, for objects of idolatrous homage could scarcely have been put there, seeing the doors had been shut np ; but in its forsaken and desolate state the temple and its courts had been polluted by every kind of impurii. e., for the people who, by their voluntary consent, were Involved in tlie guilt of the national apostasy. Animals of the kinds used in sacrifice were offered hy sevens—that number indicating copipleteness. The Levites were ordered to praise God with musical instruments, which, although not originally used in tlie taljeriiacle, had been enlisted in the service of Divine worship by David on the advice of the prophets Gad and Kathan, as well calculated to animate the devotions of the people. At the close of the special services of the occasion, viz., the offering of atonement sacrifices, the king and all civic rulers who were present joined in the worship. A grand anthem was sung (v. 30) by the choir, consisting of some of the psalms of David and Asaph, and a great number of thank ot Terings, praise offerings, and free-will burnt ot Terings were presented at the invitation of the king. 31. Hezekiah . . . said, Now ye have consecrated yourselves unto the li Ord, come near—This address was made to the priests as being now, by the sacrifice of the expiation offerings, anew consecrated to the service'of God, and qualified to resume the functions of tlieir sacred ties. 6. our fatliers have trespassed—Ahaz and the generation contemporary with him were specially meant, for " they turned away their faces from the habitation of the Lord," and whether or not they turned east to the rising sun, they abandoned the worship of God. "They Bhut up the doors of the porch," so that the sacred ritual was entirely discontinued. 8, AVlnerefore tlie wrath of the li Ord -was upon Judali and Jerusalem—This pious king had the discernment to ascribe all the national calamities that had befallen the kingdom to the true cause, viz., apostasy from God. The country had been laid waste by successive wars of invasion, and its resources drained, many families mourned members of their household still suttering the miseries of foreign captivity, all their former prosperity and glory liad fled, and to what was this painful and humiliating state of aflairs to be traced, but tlie manifest judgment of God upon the kingdom for its sins? lO. 11. Kow it is in mine heart to make a covenant with God—Convinced of the sin and bitter fruits of idolatry, Hezekiali intended to reverse the policy of his father, and to restore, in all its ancient purity and glory, the worship of tlie true God. His commencement of this resolution at the beginning of his reign attests his sincere piety, and it also proves the strength of his conviction that righteoii>iiiess exalteth a nation, for, instead of waiting till his mrone was consolidated, he devised measures of r uional reformation at the beginning of his reign, and vigorously faced all the dlfliculties which, in such a course, he had to encounter, after the people's habits had so long been moulded to Idolatry. His Intensions were first disclosed to this meeting of the priests and Levites—for the agency of these ofllcials was to be employed in carrying them into oflace (Exodus 28. 41 ; 29. 32). the congregation brought In i. e., the body of civic rulers present. 34. the priests were too few, wherefore their brethren tlie l>evites did help them—The skins of beasts intended as peace offerings might be taken off by the officers, because, in such cases, the carcass was not wholly laid upon the altar; but animals meant for burnt offerings which were wholly consumed by fire could be flayed by the priests alone, not even the Levites being allowed to touch them, except in cases of unavoidable necessity (ch. 35. 11). The duty being assigned by the law to the priests (Leviticus 1.
6), was construed by consuetudinary practice as an exclusion of all others not connected with the Aaroiiic family, for the Lievites were more upright in heart to sanctify themselves than the priests—i. e., displayed greater alacrity than the priests. This service was hastened on by the irrepressible solicitude of the king; and wliether it was that many of the priests being absent in tlie country, had not arrived in time—whether from the long interruption of the public duties, some of them had relaxed in their wonted attentions to personal cleanliness, and had many preparations to make, or whether from some having participated in the idolatrous services introduced by Ahaz, they were backward in i( i)airing to the temple—a reflection does seem to be cast ui)oii tlieir order as dilatory and not universally ready for duty (cf. ch. 30
15). Thus was the newly-consecrated temple reopened to the no small joy of the pious king and all the people. eflect.
12-30. The House of God Cleansed, la. Then tlie licvites arose—Fourteen chiefs undertook the duty of collecting and preparing their brethren for the important work of "cleansing the Lord's house." Beginning with the outer courts—that of tlie pri<^sts and that of the people—the cleansing of these occupied eight days, after which they set themselves to purify the interior; but as CHAPTER XXX.
Ver. 1-12. Hezekiah Proclaims A PasSover. 1. Ileke* kiah srnt to all , , . .Tudnh . . , to come to . . . Jemsalein, to keep the passover—This great religious festival had not been regularly observed l)y the Hebrews in their national capacity for a long time, in consequeaca thf; Levites were not allowed to enter within the walls of Hezckiah Proclaims a Passover. 2 CHRONICLES XXXI. TTie Altars of Idolatry Destroyed. both of the division of tiie liingdom, and the many disorders that liad followed that unhappy event. Hezekiah longed extremely to see its observance revived; and th§ expression of his wishes having received a hearty response from the princes and chief men of his own kingdom, the preparatory steps were taken for a renewed celebration of tlie national solemnity, letters to Epliralm aud DIanagseh—The names of these leading tribes are used for the whole kingdom of Israel. It being judged impossible, however, that the temple, the priests, and people could be all duly sanctified at the usual time appointed for the anniversary, viz., the fourteenth day of the first month (Nisan), it was resolved, instead of postponing the feast till another year, to observe it on the fourteenth day of the second month ; a liberty which, being in certain circumstances (Numbers 9. 6-13) granted to individuals, might, it was believed, be allowed to the whole people. Hezekiah's proclamation was, of course, authoritative ill his own kingdom, but it could not have been made and circulated in all the towns and villages of the neighbouring kingdom without the concurrence, or at least the permission, of the Israelitish sovereign. Iloshea, the reigning king, is described as though evil in some respects, yet more favourably disposed to religious liberty than any of his predecessors since the separation of the kingdom. This is thought to be the meaning of the mitigating clause in his character (2 Kings 17. 2). tlie posts— dutj' by the -greater alacrity and zeal of the people. IBIS, the priests sprinkled the blood tvhicli they received of tl«e hand of the Levites—This was a deviation from the established rules and practices in presenting the ot Terings of the temple ; and the reason was, that numbers present on the occasion having not sanctified themselves, the Levltes slaughtered the paschal victims (see on ch. 35. 5) for every one hat was unclean ; wliile a t other times the heads of families killed the lambs themselves, the priests receiving the blood from their hands and presenting it on the altar. Multitudes of the Israelites, especially from certain tribes (v. 18), were in this nnsanctified state, and yet they ate the passover—an exceptional feature and one opposed to the law (Numbers 9. 6) ; but this exception was allowed in answer to Hezekiah's prayer (v. 18-20). tlie Lord . . . healed tlie people—We imagine the whole affair to have been the following : in consequence of their transgressions they had cause to fear disease and even death (Leviticus 15. .SI). Hezekiah prayed for the nation, which was on the point of being diseased, and might therefore be regarded as sick already. [BekTHEAU.l 21. the children of Israel . . . kept the feast —The time appointed by the law for the continuance of the feast was seven days; but in consequence of its having been allowed to fall so long into desuetxide, they doubled the period of celebration, and kept it fourteen days with unabated satisfaction and jOy, materials for the additional sacrificial meals being supplied by the munificence of the king and the princes, and a great number of priests sanctifled themselves—So that there would be a sufficient number of hands for the additional services. i.e., runners, or royal messengers, who were taken from the Icing's body-guard (ch. 2.^;. 1, 2). Each, well mounted, had a certain numlier of miles to traverse, and, having performed his course, was relieved by another, who had to scour an equal extent of ground; so that, as the government messengers were despatched in all directions, public edicts were speedily diffused throughout the country. The proclamation of Hezekiah was followed by a verbal address from himself, piously urging the duty, and setting forth the advantages of a return to the pure faith and institutions which God had delivered to their ancestors through Moses, tlie remnant of yon tliat are escaped ottt of the hand of the kings of Assyria—This implies that several expeditions against Israel had already been made by Assyrian invaders — by Pnl (2 Kings 1.5. 19\ but none of the people were then removed ; at a later period by Tiglath-pileser, when it appears that numbers among the tribes east of Jordan (1 Chronicles .5. 26), and afterwards in the northern parts of Israel (2 Kings 1.5. 20), were carried into foreign exile. The invasion of Shalmaneser cannot be alluded to, as it did not take place till the sixth year of Hezekiiih's reign (2 Kings 17.6; IS. 0-12). 10. The posts passed from city to city—It is not surprising that after so long a discontinuance of the sacred festival, this attempt to revive It should, in some quarters, have excited ridicule and opposition; and, accordingly, among the tribes of Ephraim, Manasseh, and Zebulun, liezekiiili's in('ss<'ngers met with oi)en insults and ill usage. KumlxTs, however, in these very districts, as well as throughout the kingdom of the ten tribes, generally complied with the invitation; while, in the kingdom of .ludah, there vvas one unanimous feolingof high expectation and pious delight. The concourse that repaired to .Terusalem on the occasion was very great, and tlie occasion was ever after regarded as one of the greatest passovers that had ever been celebrated.
CHAPTER XXXI.
Ver. 1-10. The People Forward in Destroying Idolatry. 1. all Israel . , , present went out into the cities of Judah—The solemnities of this paschal season left a deep aiui salutary impression on the minds of the assembled worshippers ; attachment to the ancient institutions of their country was extensively revived; ardour in the service of God animated every bosom ; and under the impulse of the devout feelings inspired by the occasion, they took measures at the close of the passover for extirpating idolatrous statues and altars out of every city, as at the beginning of the festival they had done in Jerusalem. Judah and Renjamin—denote the southern kingdom. Ephraim and Manasseh—refer to the northern kingdom. This unsparing <lemolltion of the monuments of idolatry would receive all encouragement from the king and public authorities of the former; and the force of the popular movement was sullicient to efiect the same results among the tribes of Israel, whatever opposition the power of Hoshea or the Invectives of some profane brethren might have made. Thus the reign of Idolatry being completely overthrown, .anil the inire worship of God re-established throughout the land, the people returned every one to his own liome, in the confident expectation that, through the Divine blessing, tlu-y would enjoy a happy future of national peace and prosperity. 5J. Hezekiah appointed the courses of the priests, Ao.—The king now turned his attention to provide for the orderly performance of the temple-worslilp — arranging the priests and IjCvUes In their eonrses, assigning to every one his proper place and functions—and issuing edicts for the regular payment of those dues from which the revenues of the sanctuary wei"e di'rlved. To set a proper example to hla sulijects, his own jjroportion was announced in the first instance, for to the king It belonged, out of his privy imrse, to d<>fray the expenses of the altar, both stated and occasional (Numbers
13-27. Thk A.ssKMnt.Y Destroy the Ai,taiis of Tnor.ATRY. 1*. they arose, and took away the altars ftiat M-ere In .lernsalem—As a necessary prepainlion for the right ob Kcrvanee of the approaching solemnity, the removal of the altars was resolved upon, which Aliaz had erected in the city (eh. 28. 24); for, as being the people of God, the Hebrews were bound to extirpate all traces of Idolatry; and it was a happy sign and pledge of the inlluence of (he Hplrlt pervading the minds of the peojilo When they voluntarily undirtook this important preliminary work. 15. the priests and lA'vites were asliamed —Though the Levltes are associated In Ihls statein<'nl,lho priests were principally referred to; those of them who had been dilatory or negligent In sanctifying themselves (ch. 29. were put to the blush and stimulated to their 2S2
1,9, 11, 1!)); and In making this eontribullon from his own means, Hezekiah followed the course which David and Solomon had taken liefore him (see on ch. 8. 1-); 1 Kings 9. 25). .\fterwards he reappointi'd tlm people's dues to the temple; anil from Its being necessary to Kssue a royal mandate in reference to this mutter. It appears that the sacred tribute had been either totally ni'glected, or as the Idolatrous princes were known to appropriate
It to their own purposes, the people had In numy eases
Disposal oj the Tithes. 2 CIIIUA'ICLES XXXII. Sennacherib Invades Judah. whole land was ravaged; the strong forti-esses of Ashdod (Isaiah 20. l)and Lachish had fallen; the siege of Libnan had commenced, when the king of Judah, doubting his refused or evaded the duty. But on the Improved state of public feeling, Hezekiah's coinmandnieiit was readily obeyed, and contributions of first-fruits and tithes were poured in witli great liberality fronm all vfo'ts of Judah, al)ility to resist, sent to acknowledge his fault, and ofl'er terms of submission by paying the triljute. The commencement of this Assyrian war was disastrous to Hezekiah (2 Kings 18. 13). But the misfortunes of the early period of the war are here passed over, as the historian hastens to relate the remarkable deliverance wliich God wrought for his kingdom of Judah. 3-8. when Hezekiah saw tliat Senna clierib . , , wus pui-posed to fight against Jeiaisalem—An accouiit of tlie means taken to as well as from Israel. The first-fruits, even of some articles of produce that were unfit for sacrifice (Leviticus 2.
11), such as honey (Marg. dates), were appropriated to the priests (Jfumliers IS. 12, 13; Deuteronomy 18. 4) ; the tithes (],eviticus 27. 81) were intended for tlie support of the whole LevUical tril)e. (Numbers 18. 8, 20, 24.) G. and laid tJtein by heaps—The contributions began to be sent in shortly after the celebration of the passover, which had taken place in the middle of the second month. Some time would elapse before the king's order reached all parts of the kingdom. The wheat harvest occurred In the third month, so that the sheaves of that grain, being presented before any other, formed "the foundation," an ntider-layer in the corn stores of the temple, and the fortify Jerusalem against the threatened siege is given only in this passage. The polluting or filling up of wells, and the altering of the coui'se of rivers, is an old practice that still obtains in the wars of the East. Hezekiah'.s plan was to cover the fountain-heads, so that they might not be discovered by the enemy, an<l to carry the water by subterranean channels or pipes into the citj-—a plan which, while it would secure a constant supply to the inhabitants, would distress the besiegers, as the country all round Jerusalem was very destitute of water. 4. So tlierc was gathered mucli people . . , wlio stopped all the fountains, and the brook that ran through the midst of the Iniid—"Where these various fountains were, we have now no positive means of ascertaining; though Enfirst-fruits of their land produce being successively sent in all the summer till the close of the fruit and vintage Season, I. e., the seventh month, continued to raise heap upon heap. 9. HezeUlali questioned wltli tlic priests and tlic Levites concerning tlie heaps—The object of his Inquiries was to ascertain whether the supplies afl Torded tlie prospect of a sut Tlcient maintenance for the members of the sacred order. 10. Azazlali . . . answered . . . we have had enough—This is probably the person mentioned (ch. 20. 17), and his reply was to , the following purport: There has been an abundant harvest, and a corresponding plenty in the incoming of first-fruits and tithes ; the people have testified their gratitude to Him who has crowned the year with His goodness by their liberality towards His servants. rogel, and the spring now called the Virgin's Fount, may well be numbered amongst them. Josephus nientions the existence of various fountains witli Qut the city, but does not mention any of them in this connection but Siloani. ' The brook,' however, Is located with sulficient precision to enable us to trace it very definitely. We are told that ' it ran through the midst of the land.' Now a stream running through either the Kedron or Hinnora Valley, could, in no proper sense, be said to run 'tlirough the midst of the land;' but one flowing through the true Gihon valley, and separating Akra and Zion from Bezetha, Moriah, and Ophel, as a stream once, doubtless, did, could, with peculiar propriety, be said to run through 11-19. Hezekiah Appoints Officers to Dispose op THE Tithes. 11. Hezekiah commanded to prepare chambers in the honse of the Lord—storehouses, granaries, or cellars; either the old ones, which had been allowed through neglect to fall into decay, were to be repaired, or additional ones built. Private individuals brought their own first-fruits to the temple; but the tithes were levied by the Levites, who kept a faithful account of them in their several places of abode, and tran.smitted the allotted proportion to the priests. Officers were appointed to distribute equal rations to all In the the midst of the land on which the (Holy) City was built. And that this is the correct meaning of the phrase is not only apparent from the force of circumstances, but is positively so declared in the Septuagint, where, moreover, it is called a ' river,' which, at least, implies a much larger stream than the Kedron, and comports well with the marginal reading, where it Is said to ' overflow through the midst of the land.' Previous to the interference of man, there was, no doubt, a very copious stream that gushed forth in the upper portion of that shallow, basinlike concavity north of Damascus Gate, which is unquestionably theupper extremity of the Gihon valley, and pursuing its meandering course through this valley, entered the Tyropoeon at its great southern curve, down wliich it flowed into the valley of the Kedron." [Barciay's City OF THE Great King.] 5, 6. he strengthened himself— he made a careful inspection of the city defences for the purpose of repairing breaches in the wall here, renewing the masonry there, raising projecting machines to the towers, and especially fortifying the lower portion of Zion, i. e., Millo, "(in) the original city of David." "In" cities of the priests who, from age or other reasons, could not repair to the temple. With the exception of children under three years of age—an exception made probably from their being considered unfit to receive solid food lists were kept of the number and age of every male; of priests according to their fathers' house, and Levites from twenty years (see Numbers 4.3; 28.24; 1 Chronicles
Zi.'24). But, besides, provision was also made for their wives, daughters, :ind servants. 18. for in tlieir set office they sanctified tliemsel-ves—This is the reason assigned for providing for the wives and children out of the revenues of the sanctuary, that priests, withflrawing from those secular phrsuits by which they might have maintained their households, devoted themselves entirely to the functions of the ministry.
20, 21. His Sincerity of Heart. 30. Hezekiah wrought that which was good and right—He displayed the qualities of a constitutional king, in restoring is a supplement of our translators, and the text reads better without it, for it was not the whole city that was repaired, but only the lower portion of Zion, or the original "city of David." he . . . gathered them together ... in the street i. e., the large open space at the gate of Eastern cities, and having equipped his soldiers with a full suit of military accoutrements, he addressed them la an animating strain, dwelling on the motives they had to inspire courage and confidence of success, especially on their consciousness of the favour and helping power of God. 9-30. (See on 2 Kings 18. 17-35; also 19. 8-34.) 18. they cried with a loud voice , , , to the people of .Terusalem . , . on the wall—It appears that the wall ou the west side of the city reached as far to the side of the uppermost pool of Gihon at that time as it does now, if not farther, and the wall was so close to that pool that those sent to negotiate with the Assyrian general auswered him in their own tongue (see ou 2 Kings 18. 27). and upholding the ancient institutions of the kingdom, while his 7,ealous and persevering el Torts to promote the cause of true religion and the best interests of his subjects entitled him to be ranked with the most illustrious of his predecessors (2 Kings 18. 15).
CHAPTER XXXII.
Ver. l-2k Sennacherib Invades Judah. 1. After these tilings, and the establishment thereof—t. e., the restoration of the temple-worship. The precise date is given, 2 Kings 18. 1.3. Determined to recover the independence of his country, Hezekiah had determined to refuse to pay the tribute which his father had bound himself to pay to Assyria. Sennacherib . . . entered into Judah, and encamped against the fenced cities—The
Hezekiali's Riches and Works. 2 CHRONICLES XXXIII. Manasseh Carried Captive to Babylon, erals, the chief of whom was Tartan (Isaiah 20. 1), with a portion of his army for tlie reduction of Judah also. In a successful attack upon Jerusalem, tliey took multitudes of captives, and got a great prize, including the king himself, among the prisoners, took Manasseh among the thorns—This may mean, as is commonly supposed, that he had hid himself among a thicket of briers and brambles, and we know that the Hebrews sometimes took refuge from their enemies in thickets (1 Samuel 13. 6). But, instead of the Hebrew, Bacochim, "among the thorns," some versions read Bechai/im, "among tlie living," and so the passage would be " took him alive." bound him with fetters, and carried him to Babylon —Tlie Hebrew word rendered fetters denotes properly two chains of brass. The humiliating state in whicli Manasseh appeared before the Assyrian monarch may be judgea of by a picture on a tablet in the Khorsabad palace, representing prisoners led bound into the king's presence. "The captives represented appear to be inliabitants of Palestine. Behind the prisoners stand four persons with inscriptions on the lower part of their tunics; the first two are bearded, and seem to be accusers; tiie remaining two are nearly defaced ; but behind the last appears the eunucli, whose office it seems to be to usher into the presence of the king those who are permitted to appear before him. He is followed by another person of the same race as tlio-t «')der punishment; liis hands are manacled, and on his aLklito are strong rings fastened together by a lieavy bar." [Nineveh and its Palaces.] No name is given, and, therefore, no conclusion can be drawn that the figure represents Manasseh ; but the people appear to be Hebrews, and this pictorial scene will enable us to imagine the manner in which tlie royal captive from Judali was received in the courtof Babylon. Esar-haddon had established his residence there, for though from tlie many revolts that followed the death of his fatlier, he succeeded at first only to the throne of Assyria, yet liaviiig some time previous to liis conquest of Judaii, recovered possession of Babylon, this enterprising king had united under liis sway the two empires of Babylon and Chaldea, and transferred the seat of his government to Babylon. 13, 13. when he was in aflllction, lie besouglit the I>ord his God—In tlie solitude of exile or imprisonment, Manasseh
21-23. An Angel Destroys the Assyrians. 81. nn angel . . . cut off all the mighty men—(see ou 2 Kings
24-26. Hezekiah's Sickness and Recovery. 34. In those days Hezekiah was sick to tlie deatlk—(see ou 2 Kings 20. 1-11).
27-33. His Riches and Works, he had exceeding much riches and honour—(cf. 2 Kings 20. 13 ; Isaiah 39.
2). A great portion of his personal wealtli, like tliat of David and Uzziali, consisted in immense possessions of agricultural and pastoral produce. Besides, lie had accumulated large treasures in gold, silver, and precious things, wiiicli he had taken as spoils from tlie Pliilistines, and wliioh he liad received as presents from neighbouring states, amongst which he was held in great honour as a king under the special protection of Heaven. Much of his great wealth he expended in improving his capital, erecting forts, and promoting the internal benefit of iiis kingdom. 30. stopped the . . . water-course of Gilion, and brouglit it ... to the west side of tlie city, ttc.
(cf. 2 Kings 20. 20). Particular notice is here taken of the aqueduct, as amongst the greatest of Hezekiah's works. "In exploring the subterranean channel conveying the water from Virgin's Fount to Siloam, I discovered a similar channel entering from the north, a few yards from its commencement; and on tracing it up near the Mugrabin gate, wliere it became so choked with rul>bisli tliat it could be traversed no farther, I there found it turn to the west in the direction of the south end of the cleft, or saddle, of Zion, and if this channel was not constructed for the purpose of conveying tlie waters of Hezekiah's aqueduct, I am unable to suggest any purpose to wliicli itcould have been applied. Perhaps the reason why it was not brought down on the Zion side, was tliat Zion was already well watered in its lower portion by the Great Pool, 'tlie lower pool of Gihon.' And accordingly Williams (Holy City) renders tliis passage, ' He stopped the upper outflow of the waters of Gilion, and led tliem down westward to the city.'" [Barclay's City of the Great King.] The construction of this aqueduct required not only masonic but engineering skill; for the passage was bored througli a continuous mass of rock. Hezeltiali's pool or reservoir made to receive the water witliin tlie north-west part of tlie city still remains. It Is an oblong quadrangular tank, 240 feet in length, from 144 to loO In breadth, but, from recent excavations, appears to liave extended soniewliat fartlier towards the north. 31. in tlic business of tl»c ambassadors who sent ... to ii Kjuire of tite wonder that was done in the land, &c.—Tliey brouglit a present liad leisure for reflection. Tlie calamities forced upon iiim a review of his past life, und»r a conviction tliat the miseries of liis dethronement and captive condition were owing to liis awful and unprecedented apostasy (y. 7) from the God of his fathers. He linnil)led himself, repented, and prayed for an opportunity of bringing forth the fruits of repentance. His prayer was heard; for his coiiiineror notonly released him, but, after two years' exile, restored iiim, with honour and the full exercise of royal power, to a tributary and dependent kingdom. Some political motive, doubtless, prompted the Assyrian king to restore Manasseh, and that was most probalily to have the kingdom of Judah as a barrier between Ilgypt and his Assyrian dominions. . But God overruled this measure for liigher purposes. Manasseh now showed hinist'lf, by the liitliience of sanctified al Ulctioii, a lU'W and better man ; lor lie made ii complete reversal of his former policy, by not only destroying all the Idolatrous statues and altars he had formerly erected In Jerusalem, but displaying the most ardent zeal In restoring and encoiiraging the wor Khlgiof (iod. 14. he built a wall without tlieeily . . . on the west side of Glhon . . . even to the entering In nt tite llsli-gate—"Tlu well-ascertained position of llio (v. 23) (see on 2 Kings 20. 12, 13), and a letter of congratulation on his recovery, in wliich particular inquiries wore made about the miracle of the sun's retrocession — a natural phenomenon tliat could not fail to excite great interest and curiosity at Babylon, where astronomy was so mucli studied. At the same time, there is reason to believe that they proposed a defensive league against the Assyrians. God left him, to try him, &c.—Hezekiali's oflfence was not so mucli in the display of his military Btores and treasures, as in not giving to God' tlie glory both of tlie miracle and of his recovery, and thus leading those heathen ambassadors to know Him.
CHAPTER XXXIII.
Ver. 1-10. Manasseh's Wicked Reign, l, 3. Manasseh . . . did tliat which was evil in the sight t>f tlie Lord—(see on 2 Kings 21. l-Ki.) fish -gale, shows that the valley of Gihon could lie no ot her than that leading north-west of Damascus gate, and gent ly descending southward, uniting with the Ty ropteon at the north-east corner of Mount Zion. wliere the latter
11-19. He is Carried unto Babylon, where he humbles Himself refore God, and is Restored to his Kingdom. 11.. the captains of tlie host of the king of Assyria—Tills king was Esar-liaddon, who, alter having devoted tlie first years of his reign to tlie eonsolldallon of his government at home, turned his attention to repair the loss of tlie tributary provinces west of the Kuphratcs, which, on tlie disaster and death of Seiinaclierib, had taken the opportunity of shaking off the Assyrian yoke. Having overrun Palestine and removed the remnant that were left In the kingdom of Israel, he despatclied his g(,'nt urns at rlgiit angles and runs towards Slloain. Tlie wall thus liuilt by Manasseli on the west side of the valley of tillion, wouUl extend from the vicinity of I he nortli-east corner of tlH> wall of Zion in a norllu rly dliectioti, until It crossiicl over the valley to form ajuncl ion with the outer wall at the trencli of Anlonla, iiredsely In the quarter where tne temple would be most easily assailed." |I!arCLAY.] 17. (lie people dl<l saerlllee still in llie high
Josiah Destroys TdolcUry. 2 CHKONICLES XXXIV, XXXV. 3e Ke a Solemn Passsver. cient laws and Institutions The Assyrian kings, who were now masters of the eountrj', might have lieen displeased at the liberties Josiah took beyond his own terriplaces, yet unto the Iiord thctr Ood only—Here It appears thiit the worship on high places, though It origiuat«d in a great measure from tlie practice of lieathenism, and too often led to it, did not necessarily imply Idolatry. tories. But either they were not informed of his doings, or they did not trouble themselves about his religious proceedings, relating, as they would think, to the god of the land, especially as he did not attempt to seize upon any place or to disturb the allegiance of the people. [CalMET.]
2IJ-25. He Dies, and Amon Succeebs Him. 30, 31. Manaseli slept wltlt hlg fathers . . , Amon . . . began to reign—<see on 2 Kings 21. 17-26).
CHAPTER XXXIV.
8-18. He Repairs the Temple, in the eighteenth year of Ills reign ... he sent Shaphan—(see on 2 Kings
Ver. 1, 2. JosiAH's GooB Reign. 1. Josiah was eight years old—(see on 2 Kings 22. 1, 2). The testimony borne
19-33. And, causing the Law to be Rbab, Renews THE Covenant between God and the 1'eople. 19. when the king had Iteard the words of the law, &c. to tlie undeviating steadfastness of his adherence to the cause of true religion places his character and reign in honov Tftble contrast with those of many of his royal predecessors.
(see on 2 Kings 22. 11-20 ; 23. 1-3). a-7. He Dkstkots Idolatry. 3. In the elglith year of his reign—This was the sixteenth year of his age, and, as the kings of .Tudah were considered minors till they had completed their thirteenth year, it was three years
CHAPTER XXXV.
Ver. 1-19. Josiah Keeps a Solemn Passover. 1. Moreover Josiah kept a passover—(see on 2 Kings 23. 21- after he had attained majority. He had very early man-
23). The first nine verses give an account of the preparations made for the celebration of the solemn feast. The day appointed by the law was kept on this occasion (cf. ch. 30. 2, 13). The priests were ranged in their courses, and exhorted to be ready for their duties in the manner, that legal purity required (cf. ch. 29. 5). The Levites, the minifested the piety and excellent dispositions of his character. In tlie twelfth year of his reign, but the twentieth of his age, he began to take a lively interest in the purgation of his kingdom from all the monuments of idolatry which, in his father's short reign, had been erected; and, at a later period, his increasing zeal for securing the purity of Divine worship led him to superintend the work of demolition in various parts of his dominions. The course of the narrative in this passage is somewhat different from that followed in the book of Kings. For the historian, having made allusion to the early manifestation of Josiah's zeal, goes on with a full detail of all the measures this good king adopted for the extirpation of Idolatry, whereas the author of the book of Kings sets out with the cleansing of the temple, immediately previous to the celebration of the passover, and embraces that occasion isters or instructors of the people in all matters pertaining to the Divine worship, were commanded (ti. 3) to " put the holy ark in the house which Solomon did build." Their duty was to transport the ark from place to place according to circumstances. .Some think that it had been Ignominiously put away from the sanctuary by order of some idolatrous king, probably Manasseh, who set a carved image in the house of God (ch. 33. 7), or Amon; while others are of opinion that it had been temporarily removed by Josiah himself into some adjoining chamber, during the repairs on the temple. In replacing it, the Levites had evidently carried it upon their shoulders, deeming that still to be the duty which the law imposed on them. But Josiah reminded them of tlie change of circumstances, when, as the service of God was now performed in a fixed and permanent temple, tliey were not required to be bearers of the ark any longer, and, being released from the service, they should address themselves with the greater alacrity to the discharge of other functions. 4. prepare yourselves by the houses of your fathers, after your courses i. e., each course or division was to be composed of tliose who belonged to the same fathers' house, according to the writing of David and . . . Solomon. Their injunctions are recorded to give a general description of Josiah's policy for freeing the land from idolatrous pollution. The exact chronological order is not followed either in Kings or Chronicles. But 11 is clearly recorded in both that the abolition of idolatry began in the twelfth and was completed in the eighteenth year of Josiah's reign. Notwithstanding Josiah's undoubted sincerity and zeal, and the people's apparent compliance with the king's orders, he could not extinguish a strongly-rooted attachment to idolatries introduced in the early part of Manasseli's reign. This latent predilection appears unmistakably developed in the subsequent reigns, and the Divine decree for the removal of Judah, as well as Israel, into captivity was Irrevocably passed. 4. the graves of tliem that had sacrificed unto them. He treated the graves themselves as guilty of the crimes of those who were lying in them. [Bbrtheau.] 5. lie burnt the bones of the priests upon their altars —a greater brand of infamy could not .have been put on (ch. 8. 14; 1 Chronicles 23.; 24.; 25.; 28). 5, stand in the holy place—in the court of the priests, the place where the victims were killed. The people were admitted according to their families In groups or companies of several households at a time. When the first company entered the court (which consisted commonly of as many as it could well hold), the gates were shut and the oITering was made. The Levites stood in rows from the slaughtering-places to the altar, and handed the blood and fat from one to another of the officiating priests (cli. idolatrous priests than the disinterment of their bones, and a gi'eater defilement could not have been done to the altars of Idolatry than the burning upon them the bones of those who had there officiated in their lifetime. 6. -with their mattocks—or "In their deserts"—so that the verse will stand thus: "And so did (viz., break the altars, and burn the bones of priests) he In the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali, in their deserted suburbs." The reader Is apt to be surprised on finding that Josiah, whose hereditary possessions were confined to the kingdom of Judah, exercised as much authority among the tribes of Ephraim, Manasseh, Simeon, and others as far as Naphtali, as he did within his own dominions; and, therefore. It is necessary to observe that, after the destruction of Samaria, by Shalmaneser, the remnant that continued on the mountains of Israel maintained a close Intercourse with Judah, and loolced to the sovereigns of that kingdom as their natural protectors. Those kings acquired great Influence over them, which Josiah exercised in removing every vestige of idolatry from the land. He could not have done this without the acquiescence of the people in the propriety of this proceeding, conscious that this was conformable to their an-
30. 16-18). 6. So kill the passover, &c.—The design of the minute directions given here was to facilitate the distribution of the paschal lambs. These were to be eaten by the respective families according to their numljers (Exodus 12. 3). But multitudes of tlie people, especially those from Israel, having been reduced to poverty througli the Assyrian devastations, were to be provided witli the means of commemorating the passover; and, therefore, the king enjoined the Levites that when the paschal lambs were brought to them to be killed (7-9) they should take care to have everything put in so ordirly a train, that the lambs, after due presentation, miglit be easily delivered to the various families to be roasted and eaten by themselves apart. 7. Josiah gave to the people . . . lambs and kids—these were in all probability destined for the poor ; a lamb or a kid might be used nt convenience (Exodus 12. 5). and . . . bullocks—which were offered ii85
Josmh Keeps a Solemn Passover. 2 CHRONICLES XXXV. He is Slain at McfjiMo. with the exception of a few from the kingdom of Israel, were confined to two tribes ; but it was the ardent devotion of the king and people, the disregard of purely traditional customs, and the unusually strict adherence, even In the smallest minutiee, to the forms of observance preafter the Iambs on each of the successive days of the feast. 8. Ills princes—They gave to tlie priests and Leviles ; as those of Hezekiah's'princes (ch. 30. 24). They were ecclesiastical princes, viz., Hilkiah the high priest (ch. 3-1. 9), Zechariah, probably the second priest of tlie Eleazar (2 Kings 10. 18), and Jehiel of the Ithamar, line. And as the Levitical tribes were not yet sufficiently provided (v. 9), some of tlieir eminent brethren wlio liad been distinguished in Hezekiah's time (ch. 31. 13-1.5), gave a large additional contribution for tlie use of the Levites exclusively. 10. So the service was prepared, Ac.—All the necessary preparations having been completed, and the appointed time arrived for the passover, the solemnity was celebrated. One remarkable feature in the account is the prominent part tliat was taken by tlie Levites in the preparation of tlie sacrifices, viz., the killing find stripping of the skins, which were properly the peculiar duties of the priests; but as those functionaries were notable to overtake the extraordinary amount of work, and the Levites had been duly sanctified for the service, tliey were enlisted for tlie time in this priestly employment. At the passover in Hezekiah's time, the Levites officiated in tlie same departments of duty, the reason assigned for that deviation from tlie establislied rule being the unprepared state of many of the people scri bed in the book of the law, the discovery of an original copy of which had produced so great a sensation. Instead of "from the days of Samuel," the author of the book of Kings says, "from the days of the judges who judged Israel." The meaning is the same in both passages, for Samuel concluded the era of the judges, all Israel that were present—the great majority of tlie people of the northern kingdom were in exile, but some of the remaining inhabitants performed the Journey to Jerusalem on this occasion. 37,600 paschal lambs and kids were used, which, at ten to a company, would make 370,000 persons attending the feast. 19. In the eighteentli year of the reign of Josiah was this passover kept—" It is said (.2 Kings 22. 3) that Josiah sent Sliaphan to Hilkiah in the eighth month of that year." If this statement rests upon an historical basis, all the events narrated here (from ch.
34. 8 to ch. 3.5. 19) must have happened in about the space of live months and a half. We should then have a proof that the eighteenth year of Josiah's reign was reckoned from the autumn (cf. ch. 29.3). "The eighth month" of the sacred year in the eighteenth year of his reign, would be the second month of his eighteenth year, an4 the first month of the new year would be the seventh niontli. [Bertheau.]
(cli. 30. 17). But on this occasion the whole people had been duly sanctified, and therefore the exceptional enlistment of the Levites' services must have been rendered unavoidably necessary from the multitudes engaged in celebrating the passover. IrJ. they removed the burnt offerings—Some of tlie small cattle being designed lor burnt ott'criiigs were put apart by themselves, that they miglit not be intermingled witli the paseliaf lambs, whicli were carefully selected according to certain rules, and intended to be sacramentally eaten; and the manner in wliich those burnt offerings were presented seems to have been the following: "All the subdivisions of the 20^-27. His Death. 20. After all this, when Josiah liad prepared tine temple—lie most probably calculated that lie restoration of the Divine worship, with tlie revival )f vit.al religion in the land, would lead, according to ood's promise, and the uniform experience of the Hebrew people, to a period of settled peace and increased prosperity. His hopes were disappointed. The bright interval of tranquillity that followed his rc-establishnient of the true religion was brief. But it must l)e ob.servcil that this interruption did not proceed from any unli'ilhfulness in the Divine promise, but from the state into wliich the kingdom of Judali had brought itself by the national apostasy, which was drawing down upon it the long threatened but long deferred judgments of tiod. Neriio king of Egypt came ... to hglit against Carcliemlsh by Euplirates— Necho, son of I'samuielidifl'ereiit fathers' houses came one after another to the altar in solemn procession to bring to the priests the portions which had been cut off, and the priests laid these pieces upon tlie fire of the altar of burnt offering." 13. they roasted the passover according to the ordinance —(see Exodus 12. 7-9). This mode of preparation was prescribed by the law exclusively for the paschal lamb, the other offerings and thank offerings were cooked in pots, kettles and pans (1 Samuel 2. H). divided them speedily among the people—The haste was either owing to the multii Uicity of the priests' business, or because the heat and flavour of the viands would have been otherwise diminished. Hence it appears that the meal consisted not of the paschal lambs alone, but of tlie meat of the thank offerings—for part of the flesh fell to the portion of the offerer, who, being In this Instance, the king and the princes, were by them made over to the people, who were recommended to eat them the day they were offered, though not absolutely forbidden to do so on the next (Leviticus 7. 15-18). 14. afterwards they made . . . for themselves and for the priests—The Levites rendered this aid to the priests solely from their being so engrossed the entire day that they had no leisure to provide any refreshments for themselves. 15. And the singers, cus, succeeded to the throne of Egypt In the twentieth year of Josiah. He was a bold and enterprising king, who entered with all his heart into the struggle which the two great powers of Egypt and Assyria had long carried on for the political ascendency.
ICacli, jealous of the aggressive movements of its rival, was desirous to maintain Palestine as a trout ier barrier. After the overthrow of Israel, the kingdom of Jndah became in that respect doubly Important, and although the king and people had a strong bias for alliance with Egypt, yet from the time of Manasseh It had become a vassal of Assyria, and Josiah, true to his polltlcaJ no less than his religious engagements, thought himself bound to support the Interests of his Assyrian liege-lord. Hence, when "Neelio king of Egypt came up to fight against Carcliemlsh, Josiah went out against him." t'arcliemish, (.m the eastern side of the Eiii>hrates, was the key of Assyria on the west, and In going thither the king of Egypt would transport his troops by sea along the coast of I'alestine, nortliwai'ds. Josiah, as a faithful vassal, resolved to oppose Neclio's march across the northern parts of that country. They met In the "valley of Meglddo," i.e., the valley or plain of Esdraelon. The Egyptian king had come either by water or through the iilains of I'lilllstia, keeping constantly along the coast, round the north-west corner of Carmel, and so ^o the great jilalii of Meglddo. This was not only his direct way to the Euphrates, hut the only route fit for his chariots, whlh' thereby also he
&c., were in their place—While the priests and people were so much engaged, the choir were not idle. Tlicy had to sing certain i)salms, viz., 113. to 118. inclusive, once, twice, and even a third time, during the continuance of each company of offerers. As they could not leave their posts, therefore, for the singing was resumed as every fresli com|)any entered, the Levites prepared for them also; for the various bands relieved each otlu?r in funis, and while the •general choir were doing duty, a portion of the tuneful brethren, relieved for a time, purlooU of the viands that wtre brought them. 18. tliere was no passover lihe to lliat l<ept in Israel from the days of Samuel—One feature by which this passover was illstiugulshed was the liberality of .losiah. ISnt what distinguished It above all preceding solemnities was, not the Imposing grandeur of the ceremonies, nor the iiiiiiKMislty of the assembled concourse of worshijipers, for these, 286 lelt .luduli and Jerusah'iii <iulto t<t his right. In tliU valley, liowev<-r, the Egyptian army had iiiccssarily to strike across the country, and It was on that occasion that JoHiah could most conveniently Intercept his passago. To avoid the dil Uculty of pa.ssliig the river Klshou, Jehoahaz is Deposed by Pharaoh. 2 CHRONICLES XXXVI. Jehoiakim is Carried Captive to Babylon, Necho kept to the south of it, and must, therefore, have come past Megiddo. Joslah, iu following with his charleisure towards Rlblah, laid a tribute on the country, raised Elialtim (Jehoiakim) as his vassal to the tlirone, and on liis departure brotfght .Jehoahaz captive witli liira to Ribluh. The old expositors mostly assumed that Neclio, after the battle of Megiddo, marched directly against Careheniish, and then on Ills return came to Jerusalem. The impiobabilily, indeed the impossibility, of his doing so appears from this: that Carelieiuish was from four hundred to Ave hundred miles from Megiddo, so liiat witliin "three months" an army could not possibly make its way thither, conquer the fenced city of Careheniish, and then mai'ch back a still greater distance to Jerusalem, and take that city. [Keil.] an hundred talents of silver— £3418 l.5s. and a talent of gold— lots and horsemen from Jerusalem, had to marcli northwards along the highway tlirough Samaria by Kefr-Kiid (the ancient Caper-Cotia) to Megiddo. [Van de Velde.] iSl. Bnt lie sent ambassadors . . . Wliat Uave I to do wltli tliee, tliou king of Judahl—Not wisliing to spend time or strength in vain, Neclio informed tlie liing of Judah tiiat lie had no intention of molesting the Jews; that his expedition was directed solely against his old Assyrian enemy; and that he hatl undertaken it by an express commission from God. Commentators are not agreed whether it was really a Divine commission given him through Jeremiah, or whether he merely used the name of God as an authority that Josiah would not refuse to obey. As he could not know the truth of Necho's declaration, Josiali did not sin in opposing him, or, if lie sinned at all, it was a sin of ignorance. The engagement took place. Josiah was mortally wounded. 24. took lilm out of tliat chariot, and put htm in the second chariot—the carriage he had for ordinary use, and whicli would be more comfortable for the royal sufferer than the war-chariot. The death of this good king was the subject of universal and lasting regret. 25. Jeremiah lamented for Josiali, &c.—The elegy of the prophet has not reached us ; but It seems to have been long preserved among his countrymen, and chaunted on certain public occasions by the professional singers, who proljably got the dirges they sang from a collection of funeral odes composed on the death of good and great men of the nation. Tlie spot in the valley of Megiddo where the battle was fought was near the town of Hadad-rimmon
total amount of tribute, £88^3 15s. carried him (Jehoahaz) to Egypt—there he died (Jeremiali 22. 10-12).
5-8. Jehoiakim, Reigning III, i.s Cariiied into Babylon. 5. Jehoiakim . . . did that which was evil In the sight of the Lord i. e., he followed tlie course of his idolatrous predecessors, and tlie people, to a great extent, disinclined to tlie reforming policy of his fatlier, eagerly availed themselves of the vicious license whicii his lax administration restored. His cliaracter is portrayed with a masterly hand in the propliecy of Jeremiali (ch. 22. 13-19). As the deputy of tlie king of Egypt, he departed further than his predecessor from the {irinciples of Josiah's government; and, in trying to meet the insatiable cupidity of his master by grinding exactions from his subjects, he recklessly plunged into all evil. 6. Against him came up IVehuchadnezzar king of Babylon—This refers to the flrst expedition of Nebuchadnezzar against Palestine, in the lifetime of his father Nabopolassar, who, being old and infirm, adopted Ills son as joint-sovereign, and despatched him, with the command of his army, against the Egyptian invaders of his empire. Nebuchadnezzar defeated them at Carchemish, and drove them out of Asia, and reduced all the provinces west of the Euphrates to obedience—among the rest hence the lamentation for the death of Josiah was called "the lamentation of Hadad-rimmon in the valley of Megiddo," which was so great and so long continued, that the lamentation of Hadad passed afterwards into a proverbial phra.se to express any great and extraordinary Horrow (Zechariab 12. 11). tlie kingdom of Jehoiakim, who became a vassal of the Assyrian empire (2 Kings 24. 1). Jelioiakim at the end of three years threw off the yoke, being probably instigated to revolt by the solicitations of the king of Egypt, wlio planned a new expedition against Carchemisli. But he was completely vanquished by the Baliy Ionian king, who stripped him of ail his possessions between tlie Euphrates and the Nile (2 Kings 24. 7). Then marching against the Egyptian's ally in Judah, he took Jerusalem, carried away a portion of the sacred vessels of tlie temple, perhaps in lieu of the unpaid tribute, anil deposited them in the temple of his god, Belus, at Babylon (Daniel 1. 2; 5. 2), Though Jehoiakim had been talteii prisoner, and it was designed at first to transport him in cliains to Babylon, he was allowed to remain in iiis tributary kingdom. But having given not long after some new offence, Jerusalem was besieged by a host of Assj'rian dependants—iu a sally against whom Jehoiakim was killed (see on 2 Kings 24.2-7; also Jeremiah 22.18, 19; 3G. 30). 9. Jeholachin was eight years old—called also .Teconiah or Coniah (Jeremiah 22. 23)—" eight" should have been "eighteen," as appears from 2 Kings 24. S, and also from the CHAPTER XXXVI.
Ver. 1-4. Jehoahaz, Succeeding, is Deposed by PhaKAOH. 1. the people of the land took Jclioahaz—Immediately after Josiah's overthrow and death, the people raised to the throne Shalluin (1 Chronicles 3. 15), afterwards called Jehoahaz, in preference to his elder brother Eliakim, from whom they expected little good. Jehoahaz
Is said (2 Kings 23. 30) to have received at Jerusalem tlie royal anointing—a ceremony not usually deemed necessary in circumstances of regular and undisputed succession. But, in tne case of Jehoahaz, it seems to have been resorted to in order to impart greater validity to the act of popular election, and, it may be, to render it less likely to be disturbed by Necho, who, like .all Egyptians, would associate the idea of sanctity with tlie regal anointing. He was the youngest son of Josiah, but the popular favourite, on account, probably, of his martial spirit (Ezekiel 19. 3) and determined opposition to the aggressive views of Egypt. At his accession the land was free from Idolatry; but this prince, instead of following the footsteps of his excellent father, adopted the criminal policy of his apostatising predecessors, and through his influence, directly or indirectly used. Idolatry rapidly increased (see on 2 Kings 23.32). 3. he reigned three months In Jerusalem — His possession of sovereign power was of but very brief duration; for Neclio determined to follow up the advantage he gained in Judah, and, deeming it expedient to have a king of his own nomination on the throne of that country, he deposed the popularly elected monarch, and placed his brother Eltakim or Jehoiakim on the throne, whom he anticlpatc<l to be a mere obsequious vassal. The course of events seems to have been this: on receiving intelligence after the battle of the accession of Jehoahaz to the throne, and perhaps also in consequence of the complaint whicli full development of his ungodly principles and habits (see Ezekiel 19. 5-7). His reign being of so short duration cannot be considered at variance with the prophetic denunciation against his father (Jeremiah 30. 30). But his appointment by the people gave umbrage to Nebuchadnezzar, who, " when the year was expired" (y. 10) i. e., In tlie spring, when campaigns usually began—came in person against Jerusalem, captured the city, and sent Jelioiachin In chains to Babylon, removing at tlie same time all the nobles and most skilful artisans, pillaging all the remaining treasures both of tlie temple .and palace (see on 2 Kings 24. 8-17).
11-21. Zedekiah's Reign. 11. Zedekiah—Nebuchadnezzar appointed him. His name, originally Mattaniah, was, according to the custom of Oriental conquerors, changed Into Zedekiah, and though the son of Josiah
Eliakim brought before him In regard to this matter, Necho set out with a part of his forces to Jerusalem, While the remainder of his troops pursued their way at (1 Clironicles 3. 15; Jeremiah 1. 2, 3; 37. 1), he Is called (i'. 10) the brother of Jehoiachln, t. e., according to the latitude
Cyrus Orders the Building of the Temple, EZRA I, II, and the Return oj the People. of Judah (see on 2 Kings 25.; Ezekiel 12.13; 17.16). 21. until tile land had enjoyed her sabbaths—The return of every seventh was to be held as a sabbatic j'ear, a season of rest to all classes, even to the land itself, which was to be fallow. This Divine institution, however, was neglected—how soon and how long, appears from the prophecy of Moses (Leviticus 26.34), and of Jeremiah in this passage (see also Marginal Reference), which told that for Divine retribution it was now to remain desolate seventy years. As the Assyrian conquerors usually colonized their conquered provinces, so remarkable a deviation in Palestine from their customary policy must be ascribed to the overruling providence of God. of Hebrew style in words expressing affinitj', his relative or kinsman (see on 2 Kings 24. 18; 2ii. 1-21). 13. wlio liad made him swear—Zedekiah received his crown on the express condition of taking a solemn oath of fealty to the king of Babylon (Ezekiel 17. 13), so that his revolt by joining in a league with Pharaoh-hophra, king of Egypt, involved the crime of perjury. Hisown pride and obdurate impiety, the incurable idolatry of the nation, and their reckless disregard of prophetic warnings, brought down on his already sadly reduced kingdom the long threatened judgments of God. Nebuchadnezzar, the executioner of the Divine vengeance, commenced a third siege of Jerusalem, which, after holding out for a year and a 22, 23. Cykus' Pkoclamation. aa. the Iiord stirred up the spirit of Cyrus—(See on Ezra 1. 1-3.) half, was taken in the eleventh year of the reign of Zedekiah, resulting in the burning of the temple, with, most probably, the ark, and in the overthrow of the kingdom
EZRA.
CHAPTER I. great liberality In aiding and prcnnotlng the views of the emigrants.
Ver. 1-6. Proclamation of Cyrus for Building the Temple. 1. In the first year of Cyi-us king of Persia— The Persian empire, including Persia, Media, Baby-
7-11. Cyrus Restores the Vessels. 7. Cyrus . . . brought forth the vessels of the house of the £.ard though it is said (2 Kings 24. 13) that these were cut in pieces, that would not be done to the large and magnificent vases, and, if they had been divided, the parts could be reunited. But it may be doubted whether the Hebrew word rendered cut in pieces, does not signify merely cut lonia, and Chaldea, with many smaller dependencies, was founded by Cyrus, b. c. 536. [Hales.] tliat the word of tixe Liortl by the month of Jeremiah miglit be fulfilled—(See Jeremiah 2.5. 12; 29. 10.) Tliis reference is a parenthetic statement of the historian, and did not form part of the proclamation, a. Tlie Lord God of lieaven Iiath given me all the kingdoms of the earth — though this is in the Oriental style of hyperbole (see also Daniel 1. 1), it was literally true that the Persian empire was the greatest ruling power in the world at that time, he hath cliarged me to build him an house at .Torusalem—The phraseology of this proclamation, Independently of tlie express testimony of Josephus, altbrds indisputable evidence tliat Cyrus had seen, probably through mi'ans of Daniel, his venerable prime minister and favourite, those prophecies in which, 200 years before he was born, his name, liis victorious career, and the Important services he should render to the Jews were distinctly foretold (Isaiah 44. 28 ; 46. 1^). The existence of j)redicti()iis so remarkable led him to acknowledge that all his kingdoms were gifts bestowed on him by "the Lord God of heaven," and prompted him to fulfil the dul.v which had been laid upon him long before his birth. This was the source and origin of the great favour he showed to the Jews. The proclamation, though Issued 'in the first .year of Cyrus," did not take effect till the year following. 3. Who is there among you of all his people—the purport of the edict was to grant full permission to those Jewish exiles, in every part of his kingdom, who chose, to return to their own countr.y, as well as t,o recommend those of their countrymen who remained to aid the jjoor and feeble on their way, and contribute liberally towards the ri;l)uilding of the temple. 5, 6. Then rose up tllie clilef of tlie fatliers, &c.—The paternal and ecchsiastical chiefs of the later captivity, those of the tribes of Judah and Benjamin, with some also from other tribes (1 Chronicles 9. 3), who retained their attaclunent to the pure worship of God, naturally took the lead In this movement, and their example was followed by all whose piety and patriotism were strong enough to brave the various discouragements attending the enterprise. They w(^ro liberally assisted by multitudes of their captive countrymen, who, born in Babylonia, or comfortably establislK'd In it by family connections or thS possession of property, chose to remain. It seems that their Assyrian fritjnds and neighbours, too, either from a favourable disposition toward the Jewish faith, or from Imitaoff, i. e., from further use in the temple. 11. All tl»e vessels of gold and of silver were five tikousand and four hundred—The vessels here specified amount only to the number of 2499. Hence it is probable that the larger vases only are mentioned, while the Inventory of the whole, including great and small, came to the gross sum stated in the text. Sheshbazzar, tlie prince of Judali i.e., Zerubbabel, son of Salathiel (cf. ch. 3. 8; 5.16). He was born in Babylon, and called by his family Zerubb.ibel, t. e., stranger or exile in Babylon. Sheshba/.zar, signifying " flre-worshipper," was the name given him at court, as other names were given to Daniel and his friends. He was recognized among the exiles as hereditary prince of Judah. them of the captivity tliat were brought up f^-om Babylon to Jerusalem—all the Jewish exiles did not embrace the privilege wlilch the Persian king granted them. The great proportion, born In Babylon, preferred continuing in their comfortable homes to undertaking a distant, expensive, and hazardous Journey to a desolate land. Nor did the returning exiles all go at once. The first band went with Zerubbabel, others afterwards with Ezra, and a large number with Nehomlah at a still later period.
CHAPTER II.
Ver. 1-70. NuMnEU ok the People that Returned.
1. children of the province i.e., Judea (ch. 5. 8), so called Rs being now reduced from an Illustrious, independent, and powerful kingdom to an obscure, servile, tributary province of the Persian empire. This name Is applied by the sacred historian to Intimate that the Jewish exiles, though now released from captivity and allowed to return Into their own land, were still the subjects of Cyrus, Inhabiting a province dependent upon Persia, came again unto Jerusnlcm and Judah, every one unto his city—either the city that had been ocnipied by his ancestors, or, as most parts of Judea were tnen either desolate or possessed by others, the city that was rebuilt and allotted to him now. !i. Which cninr with Zernl»- babel—he was the chief or leader of the first bainl of returning exiles. The names of other infiuentlal persons who were associated In the conducting of the caravans are also mentioned, being extracted probably from t*ae Pertion of the court policy, displayed hearty gooU-wlU and Kuinber of th« People that Returned. EZSA III. The Foundation of the Temple laid. singular It may seem to us, is in unison with the established notions and customs of the Ea.st. sisin archives, in which the register was preserved : conspicuous in tlie number are Jeshua, the high priest, and Neheniifth. 3. the clilldi-cn—this word, as used throughout tliis catalogue, means posterity or descendants. 4. chlldicn of Arah, seven liundred seventy and Ave—tile number is stated in Neliemiah 7. to have been only 652.
CHAPTER III.
Ver. 1-13. The Altar Set up. 1. When the seventl montli was come—the departure of the returning exiles from Babylon took place in spring, and for some time after their arrival they were occupied in tlie necessary work of rearing habitations to themselves amid the ruins of Jerusalem and its neighbourliood. This preliminary worlc being completed, they addressed themselves to rebuild tlie altar of burnt offering, and as the seventh montli of tliesacred year wasat hand—corresponding totlielatter end of our September—wlien the feast of tabernacles (Leviticus 23.) fell to be observed, they resolved to cele Vjrate that religious festival, just as if the temple had been fully restored. SJ. Jeshua—was the grandson of Seraiali, tlie high priest, put to death by Nebuchadnezzar at Iliblah
It is probable that all mentioned as belonging to this aimily repaired to the general place of remiezvous, or had enrolled tlieir names at first as intending to go; but in the Interval of preparation, some died, others were prevented by sickness or insurtnountable obstacles, so tliat ultimately no more than 652 came to Jerusalem. 23. The men of Anathoth—it is pleasant to see so many of this Jewisli town returning. It was a city of the Levites; but the people spurned the prophetic warning, and called forth against themselves one of his severest predictions (Jeremiah 32.27-35). This prophecy was fulfilled in the Assyrian conquest. Anathoth was laid and continued a heap of ruins. But the people having been brought during the captivity to a better state of mind, returned, and their city was rebuilt. 38-39. The priests—each of (2 Kings 25. 18-21). His father, Josedech, had been carried captive to Babylon, and died tliere, some time before this. Zerubbabel—was, according to the order of nature, son of Pedaiah (1 Chronicles 3. 17-19), but having been brought up by Salathiel, was called his son. bullded the altar of the God of Israel, to offer burnt otferlngs thereon— This was of urgent and immediate necessity, in order, their families was ranged under its prince or head, like those of the other tribes. It will be remembered that the whole body was divided into twenty-four courses, one of which, in rotation, discharged the sacerdotal duties every week, and each division was called after the name of its first, to make atonement for their sins; secondly, to olitain the Divine blessing on their preparations for the temple, as well as animate their feelings of piety and patriotism for the prosecution of tliat national work. 3. they s«t the altar upon his bases i. e., they reared it upon Its old foundation, so that it occupied as nearly as possible the site on which It had formerly stood, they oflfered burnt offerings . . . morning and evening-- Deemiiig it their duty to perform flie public rites of religion, they did not wait till the temple should be rebuilt and dedicated; but, at the outset, resumed the daily service prescribed by the law (Exodus 29. 38, 39; Leviticus 6. first prince or chief. It appears from this passage, tliat only four of the courses of the priests returned from the Babylonish captivity; but (hese four courses were afterwards, as the families increased, divided into twenty-four, which were distinguished by the names of the original courses appointed by David. Hence we find the course of Abijah or Abia (1 Chronicles 24. 10) subsisting at the commencement of the Christian era (Luke 1. 5). 55. The children of Solomon's servants—eitlier the strangers that monarch enlisted in the building of the temple, or those who lived in his palace, which was deemed a high honour. 61, 6!i. The children of Barzlllal—lie preferred that name to that of his own family, deeming it a greater distinction to be connected with so noble a family, than 9, 11), as well as observed the annua! seasons of solemn ol Dservance.
4-7. Offerings Renewed. 4. Tiiey kept also tlie feast of tabernacles . . . From the first day of tSic seventh month—They revived at that time the daily oblation, and It was on the fifteenth day of that month the feast of tabernacles was held. 7. They gave . . . meat . . . drink, and oil, unto tliem of Zldon—they opened negotiations with the Tyrians for workmen, as well as for timber, on the same terms and with the same views as Solomon had done (1 Kings 5. 11 ; 2 Chronicles 2. 15, 16). 8-13. The Foundation of the Temple Laid. 8. appointed the licvites ... to set forward the work i. e., to act as overseers of the workmen, and to direct and animate the labourers In the various departments. 9. Jeshua with his sons—not the high priest, but a Levite (oh. 2. 40). To these, as probably distinguished for their meclianical? skill and taste, the duty of acting as overseers was particularly committed. 13. But many of the priests and licvltes, and chief of the fathers . . . wept wltlx a loud voice—Those painful emotions were excited by the sad contrast between the prosperous circumstances In which thfoundatlons of the first temple had been laid, and the desolate, reduced state of tlie country and city when the second was begun; between the inferior size and costli* ness of the stones used In the foundations of the second to he of the house of Levi. But by this worldly ambition he forfeited the dignity and advantages of the priesthood. 63. Tlrshatha—a title borne by the Persian governors of Jadea (see also Nehemiah 7. 65-70 ; 8. 9; 10. 1). It is derived from the Persic torsh, severe, and is equivalent to " your severity," "your awfulness." 64. the whole congregation together was forty-two thousand three hundred and threescore—this gross amount is 12,000 more than the particular numbers given in the catalogue, when added together, come to. Reckoning up the smaller numbers, we shall And that they amount to 29,818 in this chapter, and to 31,089 in the parallel chapter of Nehemiah. Ezra also mentions 494 persons omitted by Nehemiah, and Nehemiah mentions 1765 not noticed by Ezra. If, therefore, Ezra's surplus be added to the sum In Nehemiah, and Nehemlah's surplus to the number In Ezra, they will both become 31,583. Subtracting this from 42,360, there will be a deficiency of 10,777. These are omitted, because they did not belong to Judah and Benjamin, or to the priests, but to the other tribes. The servants and singers, male and female, are reckoned separately (v. 65), so that putting all these items together, the number of all who went with Zerubbabel amounted to 50,000, with 8000 beasts of burden. (Alting, quoted Davidson's Hermeneutics.) 68. some of the chief of the fathers, when they came to the house of the Liord, offered freely for the house of God, Ac—The sight of a place hallowed by the most endearing and sacred associations, but now lying in desolation and ruins, made the well-springs of their piety and patriotism gush out afresh, and before taking any active measures for providing accommodation to themselves and their families, the chief among them raised a large sum by voluntary contributions towards the restoration of the temple. 69. dramsof gold—rather darics, a Persian coin (see on I Chronicles 29. 7). priests' garmenta (cf. Nehemiah 7. TO). This—In the circumstances—was a very appropriate gift. In general, It may be remarked that presents of garments, or of any other u.sable commmlitles, however (1 Kings 7. 9, 10), and the much smaller extent of the foundation Itself, Including all the appurtenances of the building (Haggal 2. 3); between the comparative smallnesa of their present means and the immense resources of David and Solomon. Perhaps, however, the chief oiuse of grief was, that the second temple would be destitute of those things which formed the great and distinguishing glory of the first, viz., the ark, the shechinah, the Urim and Thummlm, &c. Not that this second temple was not a very grand and beautiful structure. But how great soever Its material splendour. It was Inferior in this respect to that of Solomon. Yet the glory of the second far outshone that of the first temple in another and more Important point of view, viz., the receiving within lUi 28?
The Btdhhrtg of the Temple Hindered. EZRA lY, V. Its £/iii(Ilng (n/ain.Iicnev'ed, —The name "Jews" was generally used after the return from the captivity, because the reluming exiles belongeti chiefly to the tribes t)f Judah and Benjamin, and lillhoi gU the edict of Cyrus permitted all who chose to return, a permission of which some of the Israelites availed themselves, the great body whowt ul to settle in Judea were the men of Judali. 13. toll, tribute, and custoiit—the vaUs the incarnate Saviour (Ilaggai 2. 9). 13. the people could not discern the sUont of Joy fi-om tlie noiise of the weeping—Among Eastern people, expressions of sorrow are always very loud and vehement. It is indicated by wailing, the howl of which is sometimes not easily distinguishable from joyful acclamations. first was a poll-tax; the second was a property-tax; the CHAPTER IV. tliird the excise-dues on articles of trade and nierchan-
Ver. 1-6. The Buii.ding Hindered. 1. the adverdi.se. Tlieir letter, and the edict that followed, commanding an immediate cessation of the worli at the city walls, form the exclusive subject of narrative from v. 7 to v. And now from this digression he returns at v. 2-1 to resume saries of JiidaU and Benjamin— i. e., strangei-s settled in tlie land of Israel. 3. wc seek yonr Cio<l, as ye do and we do sacrifice nnto hiin since the days of Esarhaddon . . . wliieh toroiight lis up hitlier—A very tile thread of his narrative concerning the building of the temple. 9. the Dinaites—The people named were the colonists sent by the Babj-lonian monarch to occupy the territory of the ten tribes. "The great and noble Asuapper" was Esjir-haddon. Immediately after the murder of Sennacherib, the Babylonians, Medes, Armenians, and other tributary people sei/.ed the opportunity of throwing olF the Assyrian yoke. But Esar-liaddon haviiig, in the thirtieth year of his reign, recovered Babylon, and subdued the other rebellious dependants, transported numbers of them into the waste cities of Samaria, most probably as a punishment of llieir revolt. [Hales.] 14. wc have maintenance from tlie king's palace lit., we are s:vlted with the king's salt. "Eating a prince's salt" is an. Oriental phrase, etiuivalent to "receiving maintenance from liim." !4-t. Then ceased the work of the house of God—It was this occurrence that Jirsl gave interesting explanation of this passage has been recently obtained from the Assyrian sculptures. On a large cylinder, deposited in the British Museum, there is in- .«cribed a long and perfect copy of the annals of Esarhaddon, in wliich the details are given of a large deportation of Israelites from Palestine, and a consequent settlement of Bal)yloniau colonists in their place. It is a striking confirmation of the statement made in this passage. Those Assyrian settlers intermarried with the remnant of Israelite women, and their descendants, a mongrel race, went under the name of Samaritans. Though originally idolaters, they were instructed in the knowledge of God, so that they could say, "We seek your God ;" but they .served Him in a superstitious way of their own (see on 2 Kings 17. 26-34, 41). 3. But Zeruhbabel and JesUua . . . said . . . Ye have nothing to do witit us to build an house unto our God—This refusal to co-operate with the Samaritans, from whatever motives rise to the strong religious antipatliy lietween the Jews and the Samarita)is, which was afterwards greatly aggravated by the erection of a rival temple on Mount Oerizini, it sprang, was overruled by Providence to ultimate good for, had the two peoples worked together, familiar acquaintanceship and intermarriage would have ensued, and the result might have been a relapse of the Jews into CHAPTER V.
Veil 1-17. Zeuuijii.^bel and Je-siiua set fokwakd THE BUII.niNCi OF THE Te.MI'LE IN THE IvElGN OK DAKfUa
Idolatry, and most certainlj-, confusion and obscurity in the genealogical evidence that proved the descent of the Messiah ; whereas, in their hostile and separate condition, they were jealous observers of each other's proceedings, watching with mutual care over the preservation and integrity of the sacred books, guarding the purity and honour of the Mosaic worship, and thus contributing to the maintenance of religious knowledge and truth. 4. Then the people of the land weakeited the hands of the people of Judah, &c.—Exasperated by this repulse, the Samaritans endeavoured by every means to mohst the workmen as well as obstruct the progress of the building; and, though they could not alter the decree which Cyrus had issued regarding it, yet by bribes and clandestine arts indefatlgably plied at court, tliey laboured to frustrate the effects of the edict. Their success in tho.se underhand dealings was great, for Cyrus, being fre(jueid ly absent, and much absorbed in his warlike expeditions,
1. Titen the prop Siets . . . prophesied ... in tlicikam* of the Gwl of Israel—Prom the recorded wr.tings ot Haggai anti Zei hariah, it appears that the difliculties ex« perienced, and tlie many ol)stacles thrown in the way, had llrstcooled tlie zeal of the Jews in tlie building ol the temple, and then led to an abandonment of the work, under a pretended belief that the time for rebuilding it had not yet come (Haggai 1. 2-U). Kor fifteen year.s the work was completely suspemled. These two prophets upbraided them with severe reprt>aclies for their sloth, negligence, and worldly .selfishness (Haggai 1. 4), threatened them with severe judgments if they continued backward, and proini.sed that they wouUl be blessi-d with great national prosperity If they resumed and prosecuted the work with alacrity and vigour. Zecharlnli, the son of Iddo— /. grandson (Zechariah I. 1). Then rose up Zerubbabel . . . and .Teshua . . . and Iregan to l>uil(i the Itouse of God—The strong appeals and animating exhortations of these prophets gave a new impul.se to the building of the temple. It was In the second year of the reign of Darius Hystaspcs that the work, after a long Interruption, was resiimi'd. 3, 4. at the same time came to tikcm Tatnai, governor on this side the river -Tliu Persian empire west of the Euiihrates included at tliis time Syria, Arabia, Egypt, Pluenicia, and otiier provinces subleft the government in the hands of his son Cambyses, a wicked prince, and extremely hostile to the .lews and their religion. The same arts were assiduously i)ractlsed during the reign of his successor, Smerdis, down to the time of Darius Hystaspcs. In consequence of the dilllculties and obstacles thus Interposed, for a period of twenty years, the progress of tlio work was very slow. 0. Ii> the reign of Ahasuerus, In the beginning of his reign, wrote they . . . an accusation—^Ahasu(M iis was a regal title, and the king referred to was successor of ©arius, the famous Xerxes. ject to Darius. The empire was divided Into twenty provinces, callcil .satrapies. Syria forme<l one satrap.v, Inclu.si ve of Palestine, Phoenicia, and Cyprus, and furnished an annual revenue of IViO talents. It was presided over by a satrap or viceroy, who at this tinie lesideil at Damascus, and though superior to the native governors of the Jews
7-21. Lh'ITUk to Artaxeuxes. 7. in the days of Ahasuerus wrote BIshlain, Ac.—The three olllcers named are supposed to have been deputy-governors appointed by the king of Persia over all the provinces subject to his empire west of the Euphrates, the Syrian tongue—or ArauQfpan language, called sometimes in our version iippoiiited by the Persian king, never Interfered with their Internal government, except when there was a threatened illstmbaiiceof orderand trai Kiuilllty. ralnak, the governor (wlu'lher this was a personal name or an ol Hcial title Is unknown), had probably been incited bj the complaints and tiubulent outrages of the SamarltanB against the Jtnvs; but he susiiended his judgment, and he prudently rc'solved to repair lo .I'uusalem, that ho might ascertain the real state of matters by personal lu-
This was made use of by the Persians in their decrcas and communications relative to the Jews (cf. 2 Kings 18. 2fi; Isaiah 30. 11). The ol)Jeet of their liU ter was to press upon the royal iiollco the Inexpediency and danger of rebuilding the walls of Jerusalem. The.y laboured hard to prejudice the king's mind against that measure. 1'-!. tike Jews which came up from tliee to us 290
The Decree of Dai ius in favour of the Jews, EZEA VI. TJie '^emple Finished and Dedicated, the height of a foot or more from the fioor they were entirely filled with them ; some entire, l)Ut the greater part broken into many fragments, proljably by the falling in of the upper part of the building. They were of different
B)vctioii and Inquiry, In company with another dignified olfic-er and liis provincial council. 5. But the eyeof tlitlr God was upon tlic eldt-rs of the Jews, &c.—The unusual presence, the imposing suite, the authoritative inquiries sizes; the largest tablets were fiat, and measured about 9 inches by 6i inches; the smaller were slightly convex, and some were not more than an incli long, with but one or two lines of writing. The cuneiform characters on most of them were singularly sharp and well defined, but so minutein some instances as tobealiaostillegible without a magnifying glass. Tliese documents appear to be of various kinds. The documents that have thus been discovered 'in the house of rolls' at Nineveh probably exceed all that have yet been afforded by the monuments of Egypt, and when the innumerable fragments are put together and transcribed, the publication of these records will be of the greatest importance to tlie history of the ancient world." [Nixevkh and Babylon.] 2. Achmetlia —Long supposed to be the capital of Greater Media—tlie of the satrap appeared formidable, and might have produced a paralyzing influence or led to disastrous eonseqneticcs, if he had been a partial and corrupt judge, or actuated by unfriendly feelings towards the Jewish cause. The historian, therefore, with cliaracteristic piety, throws in this parenthetical verse to intimate that God averted the threatening cloud and procured favour for the elders or 1-eaders of the Jews, that they were not interrupted in their proceedings till communications with the court should 1)6 made and received. Not a word was uttered to dispirit the Jews or afford cause of triumph to their opponents. Matters were to'go on till contrary orders arrived from Babylon. After surveying the work in progress, he inquired, first, by what authority this national temple was undertaken; and, secondly, the names
Ecbatana of classical, the Hamadan of modern times, at the foot of the Elwund range of hills, where, for its coolness and salubrity, Cyrus and his successors on the Persian throne established their summer residence. There was another city, however, of this najne, the Ecbatana of Atropatene, and the most ancient capital of northern Media, and recently Identified by Colonel Rawlinson in the remarkable ruins of Takht-i-Soleiman. Yet as everything tends to showtheattactimentof Cyrus to his native city, the Atropatenian Ecbatana, ratlicr than to the stronger capital of Greater Media, Colonel Rawlinson is inclined to think that he deposited tliere, in his var or fortress, the famous decree relating to the Jews, along with the othei records and treasures of his empire. [Nineveh and Persepolis.] 8-10. of the king's goods, even of the tribute beyond the river . . . expenses be given them—The decree granted them the privilege of drawing from his provincial treasury of Syria, to the amount of whatever they required for the furthering of the work and providing sacrifice for the service of the temple, that the priests might daily pray for the health of the king and the prosperity of the empire. 11. whosoever shall alter this word—The warning was specially directed against the turbulent and fanatical Samaritans. The extremely favourable purport of this edict was no doubt owing in some measure to the influence of Cyrus, of whom Darius entertained a high admiration, and whose two daughters he had married. But it proceeded still more from the deep impressions made even on the idolatrous people of that country and that age, as to the being and providence of the God of Israel. of the principal promoters and directors of the undertaking. To these two heads of inquiry the Jews returned ready and distinct replies. Then having learned that it originated in a decree of Cyrus, who bail not only released the .Jewish exiles from captivity, and permitted them to return to" their own land for the express purpose of rebuilding the house of God, but, by an act of royal grace, had restored to them the sacred vessels which Nebucha<lnezzar had carried off as trophies from the former temple, Tatnai transmitted all this information in an official report to his imperial master, accompanying
It with a recommendatory suggestion that search should be maile among the national archives at Babylon for the original decree of Cyrus, that the truth of the Jews' statement might be verified. The whole conduct of Tatnai, as well as the general tone of his despatch, is marked by a bound discretion and prudent moderation, free from any party bias, and evincing a desire only to do his duty. In all respects he appears in favourable contrast with his predecessor, Rehum (ch. 4.9). 8. the house of the great God, which is Imllded with great stones—lit., "stones of rolling" i.e., stones of such extraordinary size that they could not be carried—they had to be rolled or dragged along the ground. 1.3. Cynis the king . . . made a decre<—The .Tews were perfectly warranted according to the principles of the Persian government to proceed with the building in virtue of Cyrus' edict. For everywhere a public decree Is considered as remaining in force until it is revoked; but the "laws of the Medes and Persians changed not." 16. Then came . . . Sheshbazzar . . . since that time even until now hath It been in build- 'ng—This was not a part of the Jews' answer—they could nol have said this, knowing the building had long ceased. But Tatnai used these expressions in his report, either looking on the stoppage as a temporary interruption, or supposing that the Jews were always working a little, as thej' had means and opportunities.
13-15. The Temple Finished. 13. Then Tatnai . . . did speedily—A concurrence of favourable events is mentioned as accelerating the restoration of the temple, and infusing a new spirit and energy into the workmen, who now laboured with unabating assiduity till it was brought to a completion. Its foundation was laid in April, .Se B. V. (eh. 3. 8-10), and it was completed on 21st February, 515 M. c, being 21 years after it was begun. [Dightfoot.] IG-IS. FEAST.S OF THE DEDICATION. IG. the Children of Israel . . . kept the dedication . . . with joy—The ceremonial was gone througli with demonstrations of the liveliest joy. The aged who had wept at the laying of the foundation were most, if not all of them, now dead; and all rejoiced at the completion of this national undertaking. 17. twelve he-goats—as at the dedication of the tabernacle (Numbers 8. 17). 18. they set the priests in their divisions, and the Levites In their courses . . . as 11 Is written in the book of Moses—Alt liough David arranged the priests and Levltes in courses according to their families, it was Moses who assigned to the priests and licvitcs their rightsnnd privileges, tlieir stations and several duties.
CHAPTER VI.
Ver. 1-12. Daiiius' Decree for Adtancingthe BuiibIKO. 1. Darius the king—This was Darius llystaspes. Great and interesting light has been thrown on the history of this monarch and the transactions of his reign, by the decipherment of the euneatic inscriptions on tlie rocks at I'.ehlstun. In the house of the rolls, where the treasures were laid up In Babylon—An idea of the form of this llabylonlan register house, as well as the manner of preserving public records within its repositories, can be obtained from the recent discoveries at Nineveh. Two small chambers were discovered in the palace of Koyunjik, wliich, from the fragments found in them, Mr. l.ayard considers "as a house of the rolls." After reminding his readers that the historical records and public documents of the Assyrians were kept on tablets and cylinders of baked clay, many specimens of wliich have been brought to .'his country, he go(!S on to say, "The chambers I am describing appear to have been a depository ill the palace of Nineveh for such documents. To 19-22. And of the Passover. 21. nil such ns had separated themselves . . . from the filthlness of tbe heathen—/, e., who had given satisfactory evidence of being true pros(>lytes by not only renouncing the linpuru worship of idolatry, but by undeigoiiig the rile of circumcision, a condition indispensable te a participation ot
Ezra goes up to Jerusalem. EZEA VII, VIII. His Companions from Babtjlon. thority of kings. But it was as probably a mere Orientalism, denoting a great and powerful prince, as the heaven of heavens signifled the highest heaverf, and vanity of vanities, tlie greatest vanity. Tliis vainglorious title was assumed by the kings of Assyria, from whom it passed to the sovereigns of Persia, unto Ezra the priest, a scribe of the law of the God of heaven—The appointment of Ezra to this influeutial mission was of the highest importance to the Hebrew people, as a large proportion of tliem were become, in a great measure, strangers both to the language and the institutions of their forefathers. 14. sent of the king, and of his seven counsellors—Tbia was the fixed number of the privy council of the kings of Persia (Esther 1. 10, U). The document describes, with great clearness and pj-ecision, the nature of Ezra's commission and the extent of power and prerogatives with which he was invested. It gave him authority, in tlie first place, to organize the colony in Judea, and institute a regular government, according to the laws of the Hebrew people, and by magistrates and rulers of their own nation (v. 25, 26), with power to punish offenders by fines, imprisonment, exile, or death, according to the degree of their criminality. Secondly, he was empowered to carry a large donation in money, partly from the royal treasury, and partly raised by voluntary contributions among his countrymen to create a fund out of which to make suitable provision for maintaining the regular worship of God in Jerusalem (v. 16, 17). Thirdly, the Persian ollicers in Syria were commanded to afford him every assistance by gifts of money within a certain specified limit, in carrying out the objects of his patriotic mission (u. 21). ari. an hundred talents of silver—£22,000, according to the rate of the silver talent of Babylon. Fourthly, Artaxerxes gave his royal sanction in establishment of the Divine law, which exempted priests and Levites from taxation or tribute, and confirmed to them the exclusive right to officiate in the sacred services of the sanctuary. And, finally, in the expression of the king's desire for the Divine blessing upon the king and his government («. 23), we see the strong persuasion which pervaded the Persiaa court, and had been produced by the captivity of the Hebrew people, as to the being and directing providence of the God they worshipped. It will be observed, however, that the commission related exclusively to the rebuilding of the temple—not of the walls. The Samaritans (ch. 4. 20-22) had succeeded In alarming the Persian court by their representations of the danger to the empire of fortifying a city notorious for the turbulent character of its Inhabltjints and the prowess of Its kings. the passover. 23. kept tlie feast . . . tvitli joy : for the Lord . , , turned the heart of the king of Assyria unto them i. e., king of the Persian empire, which now inolnded the possessions, and had surpassed the glory, of Assyria. The favoni-able disposition which Darius had evinced towards the Jews secured them peace and prosperity, and tlie privileges of their own religion during the rest of his reign. The religious joy that so remarkably characterized the celebration of this feast, was testified by expressions of lively gratitude to God, whose overruling power and converting grace had produced so marvellous a change on the hearts of the mighty potentates, and disposed them, heathens though they were, to aid the cause and provide for the worship of the true God.
CHAPTER VII.
Ver. 1-10. Ezra Goes ttp to Jerusalem. 1. in the reign of Artaxerxes—the Ahasuerus of Esther. Ezra the son of Seralah i. e., grandson or great-grandson. .Seraiah was the high priest put to death by Nebuchadnezzar at Riblah (2 Kings 25. 18). A period of 130 years had elapsed between that catastrophe and the journey of Ezra to Jerusalem, and as a grandson of Seraiah, viz., Jeshua, who held the office of high priest, had accompanied Zerubbabelin the first caravan of returning exiles, Ezra must have been in all probability a grandson, descended, too, from a younger son, the elder branch being in possession of the pontificate. 6. This Kzra . . . was a ready scribe in the law of Moses—The term "scribe" does not mean a penman, nor even an attorney well versant in forms of law, and skilled in the method of preparing public or private deeds. He was a rabbi, or doctor, learned in the Mosaic law, and in all that related to the civil and ecclesiastical polity and customs of the Hebrew people. .Scribes of this description possessed great authority and influence (cf. Matthew 23.2.5; Mark 12.28). the king granted lilin all his requestHe left Babylon entrusted with an important commission to be executed in Jerusalem. The nianner in which he obtained this oflice is minutely related in a subsequent passage. Here it is noticed, but with a pious acknowledgment of the Divine grace and goodness which disposed the royal mind in favour of Ezra's patriotic objects. The Levites, &c., did not go at that time, and are mentioned here by anticipation. 8. he came to Jerusalem in tl»e flfth month— i. e., corresponding to the end of our July or beglnningof our August. As he left Babylon on New Year's Day (v. 9), the journey must have occupied not less than four months—a long periodbut it was necessary to move at a slow pace, and by short, easy stages, as he had to conduct a large caravan of poor people, including women, children, and all their household gear (see on ch. 8). 10. Ezra had prepared his heart to seek the law of the I>ord, Ac—His reigning desire had been to study the Divine law—its principles, institutions, privileges, and requirements; and now from love and zeal, ho devoted himself, as the business of his 27, 28. Ezra Blesses God for this Favour. 37. Blessed be the Lonl God of our fathers—This devout thanksgiving is in unison with the whole character of Ezra, who discerns the hand of God In every event, and is always ready to express a pious acknowledgment for the Divine goodness.
CHAPTER VIII. life, to the work of instructing, reforming, and edifying others.
Ver. 1-14. Ezra's Companions from Babylon. 1. thU
Is the genealogy of tltem that went up wltli me ft-om Babylon—The number given hero amounts to 1751. But this is the register of adult males only, and as there were women and children also (v. 21) the whole caravan may be considered as comprising between 6000 and 7000.
11-26. Gracious Commission OF Artaxerxes. 11. this Is the copy of the letter that the King Artaxrrxes gave—The measure which this document authorized, and the remarkable Interest in the .Tews displayed In it, were most probably owing to the influence of Esther, wlio Is thought to have been raised to the high position of queen a few months previous to the departure of Ezi a. (Halks.] According to others, who adopt a different chronology, it was more proljably pressed upon the attention of tlie Persian court by Ezra, who, like Daniel, showed tlie prophecies to the king; or by some leading Jews on his accession, wlio, seeing the unsettled and disordered state of the colony after the death of Zerubbabcsl, Jeshua, Haggal, and Zecliariali, recommended the appointment of ac'ominlssion to reform abuses, suppress disorder, and enf<)rco the observance of the law. Iti. Arlaxerxes, king of kings-That title might have been assumed as, with literal truth, applicable to him, Kinco many of the tributary princes of his empire still retained the name and au-
15-20. He Sends to Iddo for Ministers for the Temple Service, in. I gatheml them together to the river that runneth to Ahava—This river has not been ascertained. The probability Is, that the Ahava was one of the streams or numerous canals of Mesopotnmia communicating with the Euphrates. [Cyclopaedia of Biblical IjIterature.) But It was certainly In Babylonia on the banks of that stream; and perhaps In the nelghbovirhood of a town of the same name was the place appointed for general rendezvous. The emigrants encamped there for three days, according to Oriental custom, while the preparations for the departure were being completed, and Ezra was arranging the order of the caravan. I . . . found there none of the on* of Lievl—i. e., the ordinary Le-
THE RIVEU THAT liUNNETlI TO AHAVA.
OPI N SEPULCII::E3.—JEHtMIAH V. 16.
A Fast Proclaimed. EZRA IX. Ezra's Player and Confession, vites. Notwithstanding the privilege of exemption from CHAPTER IX. all taxes granted to persons engaged In the temple service, none of the Levltical tribes were induced to join the settlement in Jerusalem; and it was even not witliout
Ver. 1-4. Ezra Mourns for the Affinity of the People with Strangers. 1. Now wlien these tilings were done—The first days after Ezra's arrival in Jerusalem were occupied in executing the different trusts committed to him. The nature and design of tlie office with which the royal authority had invested him was publicly made known to his own people by the formal delivery of the contribution and the sacred vessels brought from Babylon to the priests to be deposited in the temple. Then his credentials were privately presented to the provincial governors; and by this prudent, orderly proceeding he put himself in the best position to avail himself of all the advantages guaranteed him by the king. On a superficial view everything contributed to gratify his patriotic feelings in the apparently flourishing state of the church and country. But a further acquaintance discovered the existence of great corruptions, which demanded immediate correction; and one was particularly brouglit under his notice as being the source and origin of all othei's, viz., a serious abuse that was practised respecting the law of marriage, tlie princes came to me, saying—The information they lodged with him was to the eflect tliat numbers of the people, in violation of the Divine law (Deuteronomy 7.2, 3), had contracted marriages with Gentile women, and that the guilt of tlie disorderly practice, far from being confined to the lower classes, was shared in by several of the priests and Levites, as well as of tlie leading men in the country. This great irregularity would inevitalily bring many evils in its train; it would encourage and increase idolatry, as well as break down the barriers of distinction which, for important purposes, God had raised between the Israeldifficulty Ezra persuaded some of the priestly families to accompany hini. 16, 17. then sent I for Ellezer . . . with commandment unto Iddo the chief— Ezra sent this deputation, either by virtue of authority which by his priestly character he had over the Levites, or of the royal commission with which he was invested. The deputation were despatched to Iddo, who was a prince or chief of tlie Nethlnims—for the Persian government allowed the Hebrews during their exile to retain their ecclesiastical government by their own chiefs, as well as to enjoy the privilege of free worship. Iddo's influence procured and brought to the camp at Ahava thirty-eight Levites, and 220 Nethinims, the descendants of tlie Gibeouites, who performed the servile duties of the temple.
21-30. A Fast Proclaimed. 21. Then I proclaimed a fast there—The dangers to travelling caravans from tlie Bedouin Arabs that prowl through the desert were in ancient times as great as they still are; and it seems that travellers usually sought the protection of a military escort. But Ezra had spoken so much to the king of the sufficiency of the Divine care of his people that lie would have blushed to apply for a guard of soldiers; and therefore he resolved that his followers should, by a solemn act of fasting and prayer, commit themselves to the Keeper of Israel. Their faitli, considering the many and constant perils of a journey across the Bedouin regions, must have been great, and it was rewarded by the enjoyment of perfect safety during the whole way. 24-33. Then I sei>arated twelve of the chief of the priests . . . and weiglied unto them the silver, &c.—The custody of the contributions and of the sacred vessels was, during the journey, committed to twelve of the chief priests, who, with the assistance of ten of their brethren, were to watch closely over them by the way, and deliver them into the house of the Lord in Jerusalem. The treasures in silver and gold, ites and all other people. Ezra foresaw these dangerous consequences, but was overwiielraed witli a sense of the difficulty of correcting the evil, when matrimonial alliances had been formed, families liad been reared, affections engaged, and important interests estaljlislied. 3. wlicn I lieard tliis ... I rent my garment and my mantle, &c.—the outer and inner garment, which was a token not only of great grief, but of dread at tiie same time of the Divine wrath; "plucked off the hair of my head and my beard," which was a still more significant sign of overpowering grief. 4. Then were assembled nnto me every one that trembled at the words of . . . God, &c.—All the pious people who reverenced God's word and dreaded its threatenings and judgments joined with Ezra in bewailing the public sin, and devising tlie means of redressing it. I sat astonied until the evening sacrifice—The intelligence of so gross a violation of God's law by those who had been carried into captivity on account of their sins, and who, though restored, were yet unreformed, produced such a stunning effect on the mind of Ezra that he remained for awhile incapable a( cording to the value of the Babylonian talent, amounted to about £515,000 sterling. 37. two vessels of fine copper, precious as gold — Almost all commentators agree in maintaining that the vessels referred to were not made of copper, but of an alloy capable of taking on a bright polish, which we think highly probable, as copper was then in common use amongst the Babylonians, and would not be as precious as gold. This alloy, much esteemed amongst the Jews, was composed of gold and other metals, which took on a high polish and was not subject to tar Dish. [No YES.] 31. we departed from the river of Aliava on the twelfth day of the flrst montli—Computing from the time of their setting out to the period of their arrival, they occupied about four months on the way. Their health and security were marvellous during so long a journey. The pilgrim-cai'avans of the present day perform long journeys through the wildest deserts of tlie East under, the protection of a firman from the Porte, and an escort of soldiers. But for a large body, composed as tliat of Ezra— of some thousands of men, women, and children, unaccustomed to travel, undisciplined to order, and without military strength, and with so large an amount of treasure tempting the cupidity of the marauding, plundering tribes of the desert— to accomplish a journey so long and so arduous in perfect safety, is one of tlie most astonishing events recorded in liistory. Notliing but the vigilant care of a superintending Providence could have brought tliem securely to tlieir destination. 33. Now, on the fourth day was the silver . . . weighed in the Ikouse of our God—Devoted the flrst three days after their arrival in Jerusalem to repose; on the next, the treasures were weighed and handed over to the custody of the officiating priests of the temple. The returned exiles offered l)urnt of Terings, and Ezra delivered the royal commission to the satraps and inferior magistrates; while the Leviteitlier of speecli or of action. The hour of the evening sacrifice was tlie usual time of the people assembling, and at that season, having again rent his hair and garments, he made public prayer and confession of sin.
5-15. Prays to God. 5. I fell upon my knees, and spread out my hands unto the Lord my God — Tlie burden of his prayer, which was dictated by a deep sense of the emergency, was tiiat lie was overwhelmed at the flagrant enormity of this sin, and the bold impiety of continuing in it after having, as a people, so recently experienced the heavy marks of the Divine displeasure. God had begun to show returning favour to Israel by tlie restoration of some. But this only aggravated tlit-ir sin, that, so soon after their re-establishment in their native land, they openly violated the express and repeated precepts which commanded tliem to extirpate the Canaanites. Such conduct, he exclaimed, could issue only in drawing down some great punishment from oft'ended Heaven and ensuring the destruction of tlie small remnant of us that is left, unless, by the help of Divine grace, we repent and bring (ortii the fruits of repentance in »u immediate and thorough reformation. ical portion of them lent all the assistance they could in performing the additional work which the arrival of so many new worshippers occasioned.
Nchonlali Mourns, Faxts u,ul Prays. NEHEJIIAH I, II. His Commission from Ai-laxerxes. resolvtd to enter into a general covenant to put away their foreign wives and children; that a proclamation should be made for all who had returned from Babylon to repair within three days to Jerusalem, under pain of excommunication and confiscation of their property. 0-11. Tlien all the men of Judah and Benjamin—The returned captives belonged chiefly to these tribes; but other Israelites are also included under these names, as they all were then occupying the territor,v ftn-nicrly assigned to those two tribes. It was the ninth month— CHArXER X.
Ver. 1-17. Ezra Kkfokms thk .Strange Marki.IlGes.
1. Now vvlifii Ezra liaci prayed—As this prayer \va.s uttered in public, while tliere was a ji:eiieral concourse of the people at tlie time of tlie evenins; sacrifice, and as it was accompanied witli all the demonstrations of poignant sorrow and an<;uisli, it is not surprising that tlie spectacle of a man so respected, a priest so hol.v, a governor so dignified as Ezra, appearing distressed and tille<l with fear i.e., between the end of December and the beginning of .January, whicii is the coldest and most rainy season of theyeai'in Palestine, all the people sat in the street at the sad state of things, should produce a i\e(-p sensation ; and tlie report of his passionate grief and expressions in the court of the temple having rapiiUy spread
/. c, the court. 10. Ezi-a t!»e priest stood up, and s.Tid Having fuU.v represented the enortiiity of their sin, and urge<l them to dissolve their unlawful connections, he was gratified by receiving a prompt acknowledgment of the justice of his reproof and a promise of compliance with his recommendation. But as the weather was ungenial, and the defaulters were too numerous to be passed in review at one time, it was re.solved that a commission should be appointed to examine into the whole matter. These commissioners, assisted hy the judges and ciders of the respective cities, made a minute investigatioti into every case, and after three months' labour completely removed all traces of the abuse. Doubtless, an adequate provision was made for the repudiated wives and children, according to the means and circumstances of the husbands. tliii)UL:li the city, a great multitude flocked in the spot, a—4. SliecJianiali . . . answered and said unto Ezra, \Ve liave trespassed—Th is was one of the leading men, who was not himself a delinquent in the matter, for his name does not occur in the following list. He spoke in tlie general name of the people, and his conduct evinced a tender conscience, as well as no small fortitude in making such a proposal; for as his father and five paternal uncles (r. 26) were involved in the guilt of unlawful juarriages, he showed, by the mi>asure he recommended, that he deemed it better to obey God than to please his nearest relatives, yet now there Is Iiope in Israel concerning this thing—This hope, however, depended on timely measures of reformation, and therefore, instead of surrendering them.selves to despair or despondency, he counselled them to amend their error without delay, relying on God's mercy for the past. Though the proposal may seem harsh and cruel, yet in the peculiar circumstances of the Jews it was just as well as necessary; and he urged the duty of seeing it executed on Ezra, as the only person competent to carry it into effect, being possessed of skill and address for so delicate and difficult a work, and invested by God, and under liim by the Persian king (eh. 7. 2.V2S), with the requisite authority to enforce it. 5-8. Then Ezra . . . went into the chamber of Jolianan—At a private council of the princes and elders held there, under the presidency of Ezra, it was IS-ii. Those THAT HAD TAKKN StKANGE WiVKS. 18. among the sons of tlie priests—from the names of so many men of rank appearing in the following list, some idea may be formed of the great and complicated difliculties attending the reformatory work, they gave their hands i.e., came under a solemn engagement, which was usually ratified by pledging the right hand (Proverbs G.l; Ezekiel 17.18). The delinquents of the priestly order bound themselves to do like the common Israelites (!.'. 25), and sought to expiate their sin by sacrificing a ram as a trespass oft'ering.
THE BOOK OF NEHEMIAH.
CHAPTER I. of Jerusalem, as well as the defenceless state of the returned exiles. The commissions previously given to Zeruhbabel and Ezra extending only to the repair of the temple and private dwellings, the walls and gates of the city had been allowed to remain ii m.iss of shattered ruins, as they had been laid by the Chaldean siege.
Ver. 1-3. NeHEMIAII, tlNDEUSTANDING BY HANANI TiiK Affiicted State of Jf.iut.salem, MourtNS, Easts A.ND Prays. 1. Nelieminli tile son of Hachaliah—This eminently pious and patriotic .lew is to be (•arefully distinguished from two other persons of the same name one of whom is mentioned as helping to rebuild the walls of Jerusalem (ch. 3. lf>), and the other is noticed in the list of those who accompanied Zerul)babel in the first detachment of returning exiles (Ezra 2. 2; ch.7. 7). Though
4-11. His Piiaykj{. 4. when I heaiil tlieae words . . . I sat down , , . and moitriied, . . . and fasted and prayed—The recital deeply a ll'ected the patriotic leelings of this good man, and no comfort could ho find but in earnest and )>r<)tracte<l jn-ayer, that God would fa votir the liurpose, which he seems to have secretly formed, of asking the royal permission to go to .Jerusalem. II. I was the king's cup-bearer—This olllccr, in the ancient Oriental courts, was always a person of rank and Imporl.iiice; and, from the confld(>ntial nature of his duties and his frequent access to the royal presence, possessed of great Influence.
1 i 1 1 le is known of his genealogy, it is highly ])robable that he was a descendant of the tribe of Judah and tlu! royal tamily of David. In the month ChLslen—answering to the close of November and the larger jiart of December. SUiisliaii the palace—The capital of ancient Kusiana, east of I he Tigris, a provin<'eof Persia. From the time of Cyrus
It was the I'avourite winter residence of the Persian kings.
'2. Ilaiiani, one of my brethren, came, he and certain
CHAPTER II. men of .ludah— IIa,nani is called (ch. 7. 2) his brother. But as that term was used loosely by Jews as well as oi her Orientals, it is probable that no more is meant than Ver. 1-20. Artaxekxes, iiNDiCKSTANnixo the CAI'SK OF Nehkmiah's Sadness, senps him with IjErrEKS and A Commission to Bt'ii.n again tiik Wat.i.s of JekhSAI.EM. 1. it came to pass In the month IVIsan—This tliat he was of the sanu; family. According to Joscphus, Nehemiah, while walking around the pahuuwalls, ovi'rheard some jwrsons conversing In the Hebrew language, and having ascertained 'hat the.v had lately returin>d from Judea, was Inlormed by mem. In answer to his eager Inquiries, of the unfinished and desolate condition wa.-i nearly four months aft(-r he had learned the di-solate and ruinous state of Jerusalem (ch. I. 1). The reasons of so long a delay cannot be ascertained. I took np the wine, and gave it unto the king—Xenophou has |»ttr-
29^
HUINS ()!' I'UKSKI'OMS.
Nehemiah'g Commission from Arlaxerxes. NEHEMIAH III. XavicH and Order of Ihe Biiddari, ticularly remarkPd the ptilislied and graceful manner in wUieli the cup-hearcr.s ol Mie Mediuii. antl eoiisequently from which turning round the fount of Ophel. lo the king's imol ; but there wa.s uo place for the bciist that was under me to pass— /. c, by the sides of tliis jiool— Solomon's—there being water in the pool, and too much tlie Pei-sian, iiiouarcli.s jierlbniied liu ir duty ol presenting tlie wine to llieir royjl nia-sler. Uaving waslied tliecup rubbisli about it to permit the passage of tlie beast. 15. Then 1 went up . . . by the brook— /. e., Kedmn. and entered by the gae <>it «hc valley, and so i cluiited The gate leading to the valley of Jehoshaijlial, east ol the In the kind's presence, and poured into tlieir h it liand a little of tlie wine, wliieli tliey drank oil' in liis presi iice, tUey then lianded tlie eiip ti> him, not grasped, but lightly held with the tips of tlieir tliumb and lingers. Tliis city. lie went out by this gate, and liaving made the circuit of the city, went in by it again. [Bakclav's City OF TMK Okicat King.] 10-18. the rulers knew not—The following day, having assembled the eiders, Nehemiah produced his commission and exhorted them to assist in the work. The sight of his credentials, ami the animating strain of his address and example, so revived their drooping spirits, that they resolved immediately to commence the building, which they did, despite of tlie bitter taunts and scolling ridicule of some influential men. description has received some tairious illusiraiions Iroin the nionuinentsi of Assyria and I'ersia, on wiiich tlie (Uipbearers are fre<iuontly ivpn'sented in ilie act of liandiug wine to the king. 'i. the kin saiil iiulo me. Why is tliy countenance sad 1— It was deemed liigljly unhicom Ing to appear in the royal presence Willi any weeds or signs of sorrow (Esther 4. 2)\ and lience it was no wonder that the king was struc-k with tiie dejected air of his cupbearer, while that att<jndant, on his part, felt his agitation Increased by his deep an.Yiely aboul the issue ol tiie conversation so abruptly begun. Hut the piet.v and intense earnestness of the man immediately restored him to calm self-possession, and enabled him to communicate, first, the cause of his sadness, anil next, the patriotic wish of his heart to be the honoured instruineiil of reviving the ancient glory of the ciiy of his fathers. G-9. tiie jjinecn also sit Uug l>y Itiiu—-Vs the Persian nionarehs did not admit their wives to be present at their state festivals, CHAPTER III.
Ver. 1-.S2. The Names and Oudp:r of them that UtULDED THE W A.IA, OF Jekusale.M. 1. Then £linshib the high priest—The grandson of Jeshua, and the first high priest after tlie return from Babylon, rose up, with his brethren the priests i. e., set an exaiajjle by commencing the work—their labors l)eing confined to the sacred localities, they buildcd the sheep-gale—close lo the temple. Its name arose eilher from the sheep-market, or from the pool of liethesda, where the sheep were washed, whicli Wiis there (John .5. 2), and thence they were taken to the temple for sacrifice, they saucti Aed it, and set up this must have been a private occasion. Tlic qneeii referred to was probably Esther, whose presence would tend greatly to emijoiden Nehemiah in stating his request; and through lier influence, powerlnlly e.xeried it ni.ty be supposed, also by her sympathy with the patriotic design, his petition was gi'anttfd, to go as deputy-governor of Judea, accompanied by a military guard, and invested with full powers to ol)taiii nmterials lor the building in Jerusalem, as well as to get all requisite aid in promoting his enterprise. 6. I set Hilin a time—Considering the great despatch made in raising tlie walls, it iij probable that this leave of absence was limited at liist to a year or Bix months, after which he returned to his duties in Bhushan. The circumstance of fixing a set time for his return, as well as entrusting so important a work as the tlie doors—Being the common entrance into the temple, and the first part of the building repaired, it is probable that some religious ceremonies were observed in gratitude for its completion. " It was the first-fruits, and therefore, in the sanctification of it,.the whole lump and building was sanctified." [Poole.] the tower of Meah — This word is improperly considered, in our version, as the name of a tower ; it is tlie Hebrew word for " a hundred," so that the meaning is, they not only rebuilt the sheepgate, but also a hundred cubits of the wall, which extended as far as the tower of Hananeel. 2. next unto liim builded the men of Jericho, &c.—The wall was divided into portions, one of which was assigned respectively to each of the great families which had returned from the captivity, and this distribution, by which the building was carried on in all parts simultaneously with great energy, was eminently favourable to despatch. "The villages where the restorers resided being mostly mentioned, it will be seen that this circumstance affords a general indication of the part of the wall upon which they laboured, such places being on that side of the city nearest their placeof abode; the onlj' apparent exception being, perhaps, where they repaired more than their piece. Having completed their first undertaking (if they worked any more), there being no more work to be done on the side next their residence, or having arrived after the repairs on that part of the city nearest them under operation were completed, they would go wherever their services would be required." [Barclay's City of the Great King.] 8. they fortlflcd Jerusalem unto tlie broad wall—or double wall, extending from the gate of Ephraim to the corner gate, 400 cubits in length, formerly broken down by Joash, king of Israel, but afterwards rebuilt by Uzziah, who made it so strong that the Chaldeans, finding it difficult to demolisli it, had left it standing. 12. Shallum . . . he and his daughters—who were either heiresses or rich widows, who undertook to defray the expenses of a part of the wall next them. 13. the inhabitants of Zanoah—There were two towns so called in the territory of Judah (Joshua 15. 3t, 56). 14. Beth-haccereni —a city of Judah, supposed to be now occupied by Bethulia, ona hill of the same name, which is sometimes called also the mountain of the Franks, between Jerusalem and Tekoa. 16, the sepiilchres of David, and to the pool that was iade, and unto the house-of the mighty refortilication of Jerusalem to his care, proves the high favour and confidence Nehemiah enjoyed at the Persian court, and the great estimation in which his services were held. At a later period he received a new commission for the better settlement of the af Tairs of ,Iudea, and remained governor of that province for twelve years (ch. 5.1 1). 7. letters l>e gi cn me to the governors beyond the river—The Persian empire at this time was of vast extent, reaching from the Indus to the Mediterranean, and the Euphr.ates was considered as naturally dividing it Into two parts, eastern and western (see Ezrao. 8, 4). 8. according to the good ii.ind of my God upon me—The piety of Nehemiah api)ears in every circumstance. The conception of his-patriotic design—the favourable disposition of the king, and the success of tlie undertaking are all ascril)ed to God. 9, 10. Sanballat the Horunite Horonaim being a town in Moab, tliis person, it is probable, was a Moabite. Tobiahthc servant, the .1.minonite —The term used indicates him to have been a freed slave, elevated to some official dignity. These were district magistrates under the government of the satrap of Syria and they seem to have been leaders of the Samaritan faction. 11, lii< So I came to Jerusalem, and was there three days—Deeply affected with the desolations of Jerusalem, and uncertain what course to follow, he remained three days before informing any one of the object of his mission, and at tlie end of the third day, accompanied with a few attendants, he made, under covert of night, a secret survey of the walls and gates. 13-15. I went out by night by the gate of the valley i. c, the Jaffa gate, near the tower of Hippicus. evei» before the dragon well i. c, fountain on the opposite side of the valley, and to the duitg-i>ort—The gate on the east of the city, through which there ran a common sewer to the brook Kedron and the valley of Hinnom. 14. Then i. «., after having passed through the gate of the Essenes. I went on to the gate of the fountain— i. e,, SUoaii, i, e., along ttie precipitous clilTs of Ziou. [Barcl.\y.] 19. 295
Tite Enemies are Wroth, and Scoff. NEHEMIAH IV, V. The Usurers Rebuked. he has important public work to do, never tails to rase up instruments for accomplishing it, and in the person of Neheraiali, who, to great naiuial acuteness and energy added fervent piety and heroic devotion. He provided a leader, whose liigli qualities fitted him for llie demands of the crisis. Nelieiniah's vigilance anticipated every difficulty, his prudent measures defeated every obstruction, and with astonishing rapidity this Jerusalem was made again " a city fortified. at tlie turning of the wall—i. e., the wall across the Tyropojon, being a continuation of the first wall, connecting Mount Zion witli the temple wall. [Barclay.] 25. the tower which lietU out from the king's liigli house i. e., watch-tower by the royal palace. [Barclay.] 26. tlie IVetliinims—Not only the priests and the Levites.bat the meanest persons tliat belonged to the house of God, contributed to the work. The names of those who repaired the walls of Jerusalem are commemorated, because it was a work of piety and patriotism to repair the holy city. It was an instance of religion and courage to defend tlie true worshippers of God, that they might serve Him in quietness and safety, and, in the midst of so many enemies, go on with tills work, piously confiding in the power of God to support them. [Bishop Patrick.]
CHAPTER V.
Ver. 1-5. ThePeople Complain of their Debt, Mortgage, AND Bondage. 1. there was a great crj' of tlie people . . . against their brethren—Such a crisis in tlie condition of tlie Jews in Jerusalem—fatigued with hard labour, and harassed by the machinations of restless enemies, the majority of them poor, and the bright visions which hopeh.ad painted of pure happiness on their return to the land of their fatliers being unrealized—must have been very trying to their faith and patience. But, in addition to these vexatious oppressions, many began to sink under a new and more grievous evil. The poor made loud complaints against the rich for taking advantage of their necessities, and grinding tbem by usurious exactions. Numbers of them had, in consequence of these oppressions, been driven to such extremities, that they had to mortgage their lands and houses, to enable them to pay the taxes to the Persi.an'goveriiment, and ultimately even sell their children for sla ves to procure the means of subsistence. The condition of the poorer inhabitants was indeed deplorable; for, liesides the deficient liar\-ests caused by the great rains (Ezra 10. 9; also Haggai 1. 6-11). a dearth was now threatened by the enemy keeping such a multitude pent up in the city, and preventing the country people bringing in provisions.
CHAPTER IV.
Ver. 1-6. While THE ENEMiEsScorF,NEHEMiAH Prays TO God, and Continues the Work. 1. when Snnballat heard that we builded the wall, he was wrotli—The Samaritan faction showed their bitter animosity to the Jews on discovering the systematic design of refortifying Jerusalem. Their opposition was confined at first to scoffs and insults. In heaping which the governors made themselves conspicuous, and circulated all sorts of disparaging reflections that might increase the feelings of hatred and contempt for them in their own party. The weakness of the Jews in respect of wealth and numbers—the absurdity of their purpose apparently to reconstruct the walls, and celebrate the feast of dedication in one day—the idea of raising the walls on their old foundations, as well as using the charred and mouldering debris of the ruins as the materials of the restored buildings and the hope of such a parapet as they could raise being capable of serving as a fortress of defence—these all afforded fertile subjects of hostile ridicule. 3. if a fox go up-The foxes were mentioned from their having been known, in great numbers, to infest tlie ruined and desolate ])laces in the mount and city of Zion (Lamentations
6-19. The Usitrers Ueruked. 0. I was verjangry when I heard tlieir ery and tliese words—When such disorders came to the knowledge of the governor, his honest indignation was roused against the perpetrators of the evil, and having summoned a public assembly, he denounced their conduct in terms of just severity—contrasted it with his own in redeeming with his money some of the Jewish exiles who, through debt or otherwise had lost their personal lilierty in Babylon—urged the rich creditors not only to abandon their illegal and oppressive .system of usury, but to restore the fields and vineyards of the poor, so that a remedy might be put to an evil, the introduction of which had led to much actual disorder, and the continuance of which wouUl inevitably pro o ruinous to the newly restored colony, by violating the fundaiiiental principles of the Hebrew constitution. The remonstrance was etrectnal. The conscience of the usurious oppressors could not resist Ili(> touching and power-
5. IS). 4-, .5. Hear, O our God ; for we are despised-The imprecations invoked here may seem liarsli, cruel, and vindictive; I)ut it must be remembered tliat Nehemiah and his friends regarded those Samaritan leaders as enemies to the cause of God and His people, and tlierefore as deserving to be visited with heavy judgments. The prayer, therefore, is to be considered as emanating from hearts in whicli neither hatred, revenge, nor any inferior passion, but a pious and patriotic zeal for tlie glory of God and tlie success of His cause, held the ascendant sway. G. nil tlie wall was joined togetlicr unto tlic half tlnereof—Tlie whole circuit of tlie wall had '^een distributed in sections to various companies of the people, and was completed to the half of the intended height.
7-23. Hk Sets a Watch. 7. But . . . when .Snnballat ful appeal, and with mingled emotions of shani(>, contrition, and I'ear, they with one voice expressed their readiness to comply with tlie governor's recoinniendatloii. The proceedings were closed liy the parlies bimling tliem.sel ves by a solemn oath, administered by the priests, that they would redeem their pledge, as well as by the governor invoking, by the solemn and signiticant gesture of shaking a corner of Ills garment, a malediction on those wiio should violate it. The historian has taken care to record tliat the peojile did according to this promise. 14. Moreover from tl>e time that I was appointed ... I and my brethren liave iioi I'alen tlte l>rend of tlir governor We have a remarkable proof hot h iil the (>;iuU'iice and the . , . Iieni-d that the walls . . . were made up, and . . . the breacliea . . . stopped—The rapid progress of the fortifiratioiis, despite of all their predictions to the contrary, goaded the Samaritans to frenzy, and they, dreading danger from the growing greatness of the Jews, formed a conspiracy to surprise them, demolish their worlis, and disperse or intimidate the builders. The plot being discovered, Nehemiah adopted the most energetic measures I'or ensuring the common safety, as well as the uninterrupted building of the walls. Hitherto the governor, for the sake of despatch, had set all his attendants and guards on the work—now h.alfofthem were withdrawn tobeconstaiilly in arms. The workmen laboured with a trowel in one hand and a sword in the other ; and as, in so large a circuit, they were far removed from each other, Nehemiah, who was night and day on the sjiot, and, by Ills jiious exhortations and example, animate<l the minds of his people, kept a trumpeter by his side, so that, on any inlelligence of a surprise being brought to him, an alarm might be immediately sounded, and assistance ren<lered to the most distant detachment of their brethren. ]!y tliese vigilant precautions, the counsels of the enemy were deteated, and the work was carried on apace. God, when 296 disiiiteresteiliiess of Nehemiah. .\s he declined, on conscientious grounds, to accept the lawlnl emoluments attached to his government, and .vel maintained a stylo of princi ly hospitality for twelve years out of his own re-.sources, it is evident that Ills odiee iil cup-bearer at the court ot Shusliaii must have been very lucrative. 15. Uie former gov<'riiors . . . had talien . , . bread and wiuo, besides forty sliekels of silver—Tlie Income of lOasteru governors Is jiaid jiarlly in product', partly in money. " Bread " means all sorts of provisions. Tlie forty shekels of sllvr per day would amount to a yearly salary of JC1800
Sanballat rraclises against Nehemiah. NEHEMIAH VI, VII. The Churje of Jerusalem, sterling. 17. Moreover there were at my table an hundred and fifty of the Jews—In the East it has been always customary to calculate the expense of a king's or grandee's est Jiblishment, not by the amount of money disbursed, but bj' the quantity of provisions consumed thus built in troublous times (Daniel 9. 2.5) was happily completed {v. 15) in tlie brief space of fifty-two days. So rapid execution, even supposing some parts of the old wall standing, cannot be sufficiently accounted for, except by the consideration that the builders laboured with the ardour of religious zeal, as men employed in the work of God.
(see I Kings 4. 22; 18. 19; Ecclesiastes 5. 11).
CHAPTER VII.
CHAPTER VI.
Ver. 1-19. Sanballat Puactises against Nehemiah BY INSIDIOUS Attempts. SJ. Sanballat and Geshem sent unto me—The Samaritan leaders, satisfied that they could not overcome Nehemiah by open arms, resolved to gain advantage over him by deceit and stratagem. With Ver. 1^. Nehemiah Commits the Charge of JekuSALEM TO Hanani AND Hananiah. 3. I gave my brother Hanani . . . charge over Jerusalem— If, as is commonly supposed, Nehemiah was now contemplating a return to Shushan according to his promise, it waa natural that he should wish to entrust the custody of Jerusalem and the management of its civic aflairs to men on whose ability, experience, and fidelity, lie could confide. Hanani, a near relative (ch. 1. 2), was one, and with him was associated, as colleague, Hananiah, "the ruler of the palace"— i. e., the marshal or chamberlain of the viceregal court, which Nehemiah hud maintained in Jerusalem. The high religious principle, as well as the patriotic spirit of tliose two men, recommended tliem as pre-eminently qualified for being invested with an offithis view, under pretext of terminating their difl'erences In an amicable manner, they invited him to a conference. The place of rendezvous was fixed " in some one of the villages in the plain of Ono." " In the villages " is, Heb., "in Cephirim," or Cephirah, the name of a town in the territory of Benjamin (Joshua 9. 17 ; 18. 26). Nehemiah, however, apprehensive of some intended mischief, prudently declined the invitation, and, though it was repeated four times, his uniform answer was, that his presence could not be dispensed with from the Important work in which he was engaged. This was one, though not the only, reason. Tlie principal ground of his refusal, was, that his seizure or death at their hands would certainly put a stop to the further progress of the fortifications. 5-9. Then sent Sanliallat his servant . . . the fifth time cial trust of such peculiar importance, he feared God above many—The jiiety of Hananiah is especially mentioned as the ground of his eminent fidelity in the discharge of all his duties and, consequently, the reason of the confidence which Nehemiali reposed in him, for he was full}' persuaded that Hananiah's fear of God would preserve him from those temptations to treachery and unfaithfulness which he was likely to encounter on the governor's departure fVom Jerusalem. 3. Liet not the gates of Jeiiisnlem be opened until the sun be hot, wltiiL an open lett«T in his hand—In Western Asia, letters, after being rolled up like a map, are flattened to the broa<lth of an inch, and instead of being sealed, are pasted at the ends. In Eastern Asia, tlie Persians make up their letters in the f<n m of a roll about six inches long, and a bit of paper is fastened round it with gum, and sealed with an Impression of ink, which resembles our printers' ink, but i&c.—In the East it is customary to open the gates of a city at sunrise, and to bar tliein at sunset—a rule which is very rarely, and not except to persons of authority, infringed. Nehemiah recommended that the gates of Jerusalem should not be so early opened; a precaution necessary at a time wlien the enemy were pnictisiug all sorts of dangerous stratagems, to ensure that the inhabitants were all astir, and enjoyed the benefit of clear broad daylight for observing the suspicious movements of any enemy. The propriety of regularly barring the gates at sunset was, in this instance, accompanied with tlie appointment of a number of the people to act as sentinels, each mounting guard in front of his own liouse. 4. IVow the city was large and great—The walls being evidently built on the old foundations, the city covered a large extent of surface, as all Oriental towns do, the houses standing apart with gardens and orchards intervening. This extent, in the then state of Jerusalem, was the more observable as the population was comparatively small, and the habitations of the most rude and simple construction—mere wooden sheds or coverings of loose, unmortared stones. it is not so thick. Letters were, and are still, sent to persons of distinction in a bag or purse, and even to equals they are enclosed—the tie being made with acoloured ribbon ; but to inferiors, or persons who are to be treated contemptuously, the letters were sent open i. e., not enclosed in a bag. Nehemiah, accustomed to the punctilious ceremonial of the Persian court, would at once notice the want of tlie usual formality, and know that it was from designed disrespect. The strain of the latter was equally Insolent. It was to this effect—that the fortifications with wliich he was so busy were inten-ipd to strengthen his position in the view of a meditated revolt—that he had engaged propliets to incite the people to enter into his design, and support his claim to be their native king—and that, to stop the circulation of such reports, which would soon reach the court, he was earnestly besought to come to the wished-for conference. Nehemiali, strong in the consciousness of his own integrity, and penetrating the purpose of this shallow artifice, replied, that there were no rumours of the kind described—that the idea of a revolt and the stimulating addresses of hired demagogues were stories of the writer's own invention, and that he declined now, as formerly, to leave his work. 10-14. Afterward I came Into the honse of Shcmaiali, &c.—This man was the son of a priest, who was an intimate and confidential friend of Nehemiah. The young man claimed to be endowed with the gift of prophecy. Having been secretly bribed by Sanballat, he, in his pretended capacity of prophet, told Nehemiah that his enemies were that night to make an attempt upon his life, and advised him, at the same time, to consult his safety by concealing himself in the sanctuary, a crypt which, from its sanctity, was strong and secure. But the noble-minded governor determined at all liazards to remain at his post, and not bring discredit on the cause of God and religion by his unworthy coM'ard ice in leaving the temple and city unprotected. This plot, together with a secret collusion between the enemy and the nobles of Judah who were favourably disposed towards the bad Samaritan in consequence of his Jewish connections {v. IS), the undaunted courage and vigilance of Nehemiali were enalilcd, with the blessing of God, to defeat, and the erection of the walls
5-.38. Genealogy or those who Came at the Fiust OUT OF Babylon. 5. my God put into mine heart to gather together thenobles, Ac—The arrangement about to be described, though dictated by mere common prudence, is, in accordance with the pious feelings of Nehemiali, ascribed not to his own prudence or reflection, but to the grace of God prompting and directing him. He resolved to prepare a register of the returned exiles, containing an exact record of the family and ancestral abode of every individual, and while thus directing his attention, discovered a register of the first detachment whohad come under the care of Zerubbabel. It is transcribed in the following verses, and diflers in some few particulars from that given in Ezra 2.; but the discrepancy is suf Uciently accounted for from the different circumstances in which the two registers were taken; that of Ezra having been made up at Babylon, while that of Nehemiah was drawn out in Judea, after the walls of Jerusalem had been rebuilt. The lapse of so many years might well be expected to make a difference appear ill the catalogue, through death or other causes ; in particular, one person '^eing, according to Jewish custom, called
Manner of Reading and Hearing the Law. NEIIEMIAH VIII, IX. The Fast and Repentance of the People. was of use partly to show their cordial agreement with by different names. Thus Ilaviph {v. 24) is the same as Ezra's declaration of Divine truth; and partly to take
Jorali (Ezra 2. 18), Sia {v. 47) the same as Siaha (Ezra 2. 44), their share with him in the important duty of publicly reading and expounding the Scripture. 5. when h« opened it, all the people stood up—This attitude they assumed either from respect to God's word, or, rather, because the reading was prefaced by a solemn prayer, which was concluded by a general expression of amen, amen. 7, 8. caused the people to understand tlie law . . . gave the sense—Commentators are divided in opinion as &c. Besides other purposes to whicli this genealogy of the nobles, rulers, and people was subservient, o:;e leading object contemplated by It was to ascertain with accuracy the parties to whom the duty legally belonged of niiuisteriug at the altar and conducting the various services of the temple ; and for guiding to exact information in this important point of inquiry, the possession of the old register of Zerubbabel was invaluable. to the import ol this statement, some thinking that Ezra read the law in pure Hebrew, while the Levites, who assisted him, translated it sentence by sentence into Chaldee, the vernacular dialect which the exiles spoke
39-78. Of the Priests. 39. The priests—It appears that only four of the courses of the priests returned from the captivity, and that the course of Abia(Luke 1. 5) is not in the list. But it must be noticed that these four in Babylon ; while others maintain that the duty of the.se courses were afterwards divided into twenty-four, which I.evites consisted in explaining to the people, many of whom had become very ignorant, what Ezra had read. retained the names of the original courses which David appointed. 70. some of the chief of the fathers, etc. With verse 69 the register ends, and the thread of Nehemiah's history is resumed. He was the tirshatha or gov-
9-15. The People Comforted. 9. This day is holy unto the Lord . .
.' mourn not, nor weep—A deep sense of their national sins, impressivel.v brought to their remembrance by the reading of the law and its denunciaernor, and tlie liberality displayed by him and some of the leading men for the suitable equipment of the ministions, afl'ected the hearts of the people with penitential sorrow; but notwithstanding the painful remembrances of their national sins which the reading of the law awakened, the people were exhorted to cherish the feelings of joy and thankfulness associated with a sacred ters of religion, forms the subject of the remaining portion of the chapter. Their donations consisted principally in garments. This would appear a singular description of gifts to be made by any one amongst us; but, in Jie East, a present of garments, or of any article of use, is jfonformable to the prevailing sentimeatsand customs of festival (see on Leviticus 23. 23-2.5), and by sending portions of it to their poorer brethren (Deuteronom.y U, societ.y. dr.Tms of gold—), c, darics. A daric was a gold
14 ; Esther 9. 19), enable them to participate in the public rejoicings. coin of ancient Persia, worth £1 5s. 11. pound of silver — /. c, mina (sixty shekels, or £9). 73. So . . . all Israel, dwelt in their cities—The utility of these genealogical
1(J-IS. They Keep the Feast of Tabernacles. IG. tlie people went forth, and brought . . . anti made themselves booths, &c. — (see on Leviticus 23. 34-44; Deuteronomy 10. 13-17). 17. since the days of Joshua registers was thus found in guiding to a knowledge of the cities and localities in each tribe to which every family anciently belonged.
. . . had not the clkildren of Israel done so—This national feast had not been neglected for so protracted a period; for, besides that it is impo.ssible that sucli a flagrant disregard of the law could have been tolerated by .Samuel, David, and other pious rulers, its observance
CHAPTER VIII.
Ver. 1-8. Religious Manner of Reading and IIear-
THE Law. 1. all the people gathered themselves together as one man—The occasion was the celebration of the feast of the seventh month (ch. 7. 73). The beginning of every month was ushered in as a sacred festival; but this, the commencement of the seventh month, was kept witli distinguished honour as "the feast of trumpets," which extended over two days. It was the first day of the seventh ecclesiastical year, and the new year's day of the civil year, on which account it was held as " a great day." The place where the general concourse of people was held was "at the water-gate," on the south rampart. Through that gate the Nethinims or Gibeonitcs brought water into the temple, and thei-e was a spacious area in front of it. tliey spake unto Kzra the scribe to bring the book of (lie law of Moses—lie had come to Jerusalem twelve or thirteen years previous to Neliomiah ; and either remained there, or had returne<l to Bal)ylon in obedience to the royal order, and for the discharge of important duties. He had returned along with Neliemiah, but in a subordinate capacity. From tlie time of Nehemiah's appointment to the dignity of tirshatha, Ezra had retired into private life; and.allhougli cordially and zealously co-operating with the former pat riot in his Important measures of reform, the pious i)riest had devoted his time and attention principally toward producing a complete edition of the canonical Scriptures. The public reading of the Scriptures was required by tlie law to Ije made every*seventh .year, but during tlie long period of tliecaptivity this excellent practice, with many otiiers, had fallen into neglect, till revived on this occasion; and it indicates a greatly improved tone of religious feeling, that there w.as a strong and general desire among the returned exiles in .lerusalem to hear tlie word of God read to them. 4. Eira . . . stood upon a pnlplt of wood—Not made in the form known to us, butonl.v a raised scad'old or platform, broad enough to nllc)w fourteen persons to stand with ease upon It. Ezra's duty was ver.v laborious, as he continued reading aloud from morning until midday, but his lal)()ur was lightened by the aid of the otlier priests present. Their presence 298 is sufliciently indicated (1 Kings 8. 2, (w; 2 Chronicles 7. 9) and expressly recorded (Ezra 3. 4). But the meaning is, that the popular feelings had never been raised to such a height of enthusiastic joy since the time of their entrance into (Canaan, as noAV on their return after a long and painful captivity. 18. Also day by day . . . he read in the book of the law of God—This was more than was enjoined (Deuteronomy 31. 10-12), and arose Ironi the exuberant zeal of the time, on the eighth day was a solemn assembly—Thi.s was the last and great day of the feast (Numbers 3(1. X)). In later times, other ceremonies which increased the rejoicing were added (John 7. 37).
CIIAPTEE IX.
Ver. 1-3. A Solemn Fast, and Repentance ok the People. 1. Now in the twenty and fourth day of thia month— /. e., on the second day after the close of the feast of tabernacles, which commenced on the fourteenth and terminated on the twenty-second (Leviticus 23). The day inuneiliately after that feast, the twenty-thinl, had been occupied In separating the delinciuents from their unlawful wives, as well, ]H'rluips, as in taking steps for keeping aloof in future from unnecessary intercour.so with the heathen around them. For although this necessary measure of reformation had been begun formerly by Ezra (Ezra 10.), a nd .satlsfactoril.v accomiilished at that time, so far as he had Information of the e.\isling abuses, or possessed the power of correcting them, yet it apjiears that this reform.atory work of Ezra had been only partial and imperfect; many ca.ses of delinquency had escaped, or new defaulters had appeared who had contracted those forbidden alliances; and there was an urgent necessit.v for Nehemlah again to take vigorous measures for the removal of asocial evil which lln'eatened the most dUsastrous conse(iuences to the character and prosperlt.v of the chos(ui people. A solemn fast was now observed for the expression of those penitential and sorrowful feelings which the reading of the law had pro-
Tlie Confesaicm of the Lmilex. NEHEMIAII X. The Points of the Covenant, throwing tiiemselves on Jlis merc.y, express their purpose of entering into a national covenant, b.y which they pledge themselves to dutiful oliedience in future. 'M. Jloreovcr, tliou gnvest tliein kingdoms and nations— i. e., put them in possession of a rich country, of an extensive terdncofl.but which hnd boon suppressed cUirins; the oclebration of the feast ; and the sincerity of tlieir repentance was evinced by tlie decisive steps talcon foi' the correction of existing abuses in the matter of inarriaue. 2. confessed their sins, and <5ie iniquities of tlieir fat Uers—Not only did they read in tliiMr recent sufl'erinfcs a punishment of tlie nation;)! apostasy and guilt, but tliey liad made themselves partakers of their fathers' sins by folritory, wliich had been once occupied by a variety of princes and people, and didst divide tliem into corners —/.(?., into trilies. The propriety of the expression arose from the various districts touching at points or angles on lowiiis the same evil ways. 3. they . . . read in tlie boolt of the law—Tlieir extraordinary zeal led them to continue this as before, one foui-th part of tlie clay— eacli other, tlie land of Slhon, and the land of the king of Heshbon—Heshbon being tlie capital city, the passage sliould run thus: the land of Sihoii or tlie land of llic king of Heshbon. 3:i. Now tliercfore, our God t. e., for three hours, twelve hours lieing the acknowledged length of the .lewisl) day (.Tohn 11.9), so that this solemn diet of worshij), which probably commenced at the morning sacrifice, was continued for six hours, /. c, . . . who keepest covenant and mercy—God's fidelity to Ilis covenant is prominently acknowledged, and well it miglit, for their wliole national history bore testimony to till the time of the evening sacrifice. The worship which they save to the Lord their God, at this season of solemn it. ISut as this could afford them little ground of comfort or of hope while they were so painfully conscious of liaving violated it, they were driven to seek refuge in llie riches of Divine grace; and hence the peculiar style of invocation here adopted: "Now therefore, our God, the great, the mighty, and the terrible God, who kcepail covenanl and mere}/-" 30. Behold, we are servants this day —Notwitlistanding their hajipy restoration to their native land, they were still tributaries of a foreign priiic<' wliose national humiliation, <'onsisted in acknowledging and adoring Ilis great mercy in the forgiveness of tlieir great and multiplied ott'enccs, in delivering them from the merited ,ju<igments which they had already experienced or which tlie.v had reason to apprehend, in continuing amongst them the light and blessings of His word and worship, and in supplicating the extension of his grace and piotection. ofllcers ruled them, and were not, like their fathers, free tenants of the land which God gave them. 37. it yieldeth much increase unto the kin|;s wliom thou hast set over us because of our sins—Our agricultural laliours have been resumed in the land—we plough, and sow, and 4-;?.S. The Levites Confess Gon's MANiroi.D Goodness, AND their own Witkedness. 4. Then stood up upon the stairs—The scafi'olds or pulpits, whence the l.evites nsually addressed the people. There were probably several placed at convenient distances, to prevent confusion, and the voice of one drowning those of the till, and thou blessest the work of our hands with a plenothers, cried with a lond voice unto the Lord—.Such an exertion, of course, was indispensably necessar.y, in order that the speakers might lie heard by a vast multitude congregated in the open air. But these speakers were then engaged in expressing their deep sense of sin, tiful return ; but this increase is not for ourselves, as once it was, but for our foreign masters, to whom we have to pay large and oppressive tribute, they have dominion over our bodies—Their persons were liable to be pressed, at tlie mandate of their Assyrian conqueror, into the service of his empire, either in war or in public works. .\.nd our beasts are taken to do their pleasure. 38. we malte a sure covenant, and write i. e., subscribe or sign it. This written document would exercise a wholcsonuiii Huence in restraining their baekslidings or in auiinating them to duty, by being a witness against them if in future as well as fervently imploring the forgiving mercy of God, and "crying with a loud voice" was a natural accompaniment of this extrnordinarj' prayer-meeting, as violent gtstures and vehement tones are always the way in which tlie .Tews, and other jieople in the East, have been accust<imed to give utterance to deep and earnest feelings. 5. then the Levites . . . said. Stand up and 1>less the Lord your God—If this prayer was uttered by all these Levites tliey were unfaithful to their engagements.
CHAPTER X.
In common, it must have been prepared and adopted beforehand, perhaps, by Ezra; but it may only embody the enbstame of the confession and thanksgiving. 6. Tliou, even tliou, art Lord alone, &c.—In this solemn and impressive prayer, in which they made public confession of their sins, and deprecated thejudgments due to the transgressions of their fathers, they begin with a profound adoration of God, whose supreme majesty and omnipotence is acknowledged in the creation, preservation, and government of all, and then they proceed to enumerate his mercies and distinguished favours to them as a nation, from the period of the call of their great ancestor, and the gracious promise intimated to him in the divinely-hestowed name of Abraham, a promise which implied that he was to be the Father of the faithful, the ancestor of the Messiah, and the honoured individual in whose seed
Ver. 1-27. The NAiMes of those who Sealed the Covenant. 1. Nehemiah, the tirshatha — iiis name was placed first In the roll on account of his high official rank, as deputy of the Persian monarch. All classes were included iu the subscription list; but the people were represented by their elders {v. 14), as it would have been impossible for every one in the country to have been admitted to the sealing.
2,S. The Rest of the People Bound themselves to Obseuve it. Those who were not present at the sealing ratified the covenant by giving their asse'nt, either in words or by lifting up their hands, and bound themselves, by a solemn oath, to walk in God's law, imprecating a curse upon themselves in the event of their violating it.
29-39. Points of the Covenant, ao. to observe and do all the commandments, &c.—This national covenant, besides containing a solemn pledge raf obedience to the Divine law generally, specified their engagement to some particular duties, which the character and exigency of the times stamped with great urgency and importance, and which may be summed up under the following heads: that they abstain from contracting matrimonial alliances with the heathen; that they would rigidly observe the sabbath ; that they would let the land enjoy rest and remit debts every seventh year; that they would contribute to the maintenance of the temple sei vice, the necessary expenses of which had formerly been defrayed out of the treasury of the temple (1 Chronicles 2G. 20), and when it was drained, given out from the king's privy purse all the families of the earth should be blessed. Tracing in full and minute detail the signal instances of Divine interposition for their deliverance and their interest—in their deliverance from Eg.yptian bondage—their miraculous passage throngli the Red Sea—the promulgation of His law—the forbearance and long-suffering shown them amid their frequent rebellions—thesignal triumphs given them over their enemies—their happ.y settlement in tlie promised land—and all the extraordinary blessings, both in the form of temporal prosperity and of religious privilege, with which his paternal goodness had favoured tliem above all other people; they charge themselves with making a miserable requital—confess their numerous and determined acts of disobedience—read, in the loss of their national independence and their long captivity, the severe punishment of their sins—acknowledge that, in all heavy and continueit .ludgments upon theii iiatiou, God had done right, but they had done wickedly, and iu (2 Chronicles 31. 3) ; and that they would make an orderly payment of the priests' dues. A minute and particular enumeration of the first-fruits was made, that all might The Inhabitants of Jerusalem,. NEIIEMIAH XI. and of the Other Cilia.
Their Names. .3. the chief of the province— i.e., Judea. Neheiiiiali speaks of it, as it then was, a small appendlx of the Persian empire, in tlie cities of Judah dwelt every one in his possession in their cities—The returned exiles, wlio had come from Babylon, repaired generally, and by a natural impulse, to the lands and be made fullj' aware of their obligations, and that none might excuse themselves on pretext of ignorance from withholding taxes which the ])overly of many, and the irreligion of others, had made them exceedingly prone to evade. 32. tlie thiril part of a sUekel for t!ic service of tlie liouse of our God—The law required every individual above twenty years of age to pay half a shekel to the san(;- cities throughout the country which had been anciently assigned them. Israel—This general name, which designated the descendants of Jacob before the unhappy division of the two kingdoms under Kehoboam, was restored alter the captivity, tlie Israelites being then united with the Jews, and all traces of their former separation being obliterated. Although the majority of the returned exiles belonged to the tribes of Judah and Benjamin, they are here called Israel; because a large number out of all the tribes were now intermingled, and these were principally the occupiers of the rural villages, while none but tuary. But in consequence of the general poverty of the people, occasioned by war and captivity, this tribute was reduced to a third part of a shekel. 34. we cast tSae Ints . . for t!ie wood offering—The carrying of the wood had formerly been the work of the Nethinims. But few of them having returned, the duty was a.ssigned as stated in the text. The practice afterwards rose into great importance, and Josephus speaks [Wars, 2. 17, sect. 6] of the Xylophoria, or certain stated and solemn times at which the people brought up wood to the temple. 38. Tlie priest tlie son of Aaron shall be witU tlie Ievitcs, when the tliose of Judah and Benjamin resided in Jerusalem, the Levites—these took possession of the cities allotted to them, according as tliey had opportunity, the Netliin1ms—a certain order of men, either Gibeonites or persons joined with them, who were devoted to tlie service of God. 4;. at Jerusalem dwelt certain of the children of Judah—The discrepancy that is apparent between lliis and the list formerly given in 1 Chronicles 9. 1-9, arose not only from the Jewish and Oriental practice of changing or modifying the names of persons from a change of circumstances, but from the alterations that must have been produced in the course of time; the catalogue in Chronirevltes take tithes—This was a prudential arrangement. The presence of a dignified priest would ensure the peaceful delivery of the tithes; at least his superintendence and »nfluence would tend to prevent the commission of any wrong in the transaction, by the people deceiving the levites, or tlie Levites defrauding the priests, the tithe of the tithes—i. e., the Levites, having received a tenth of all land produce, were required to give ,a tenth of tliis to the priests. The Levites were charged with the additional obligation to carry tlie tithes when received, and deposit them in the temple stores, for the use of the priests. 39. we will not forsake the house of our God—This solemn pledge was repeated at the close of the covenant as an expression of tlie intense zeal by which the people at this time were animated for the glory and the worship of God. Under the pungent feelings of sorrow and repentance for their national sins, of which apostasy from the service of the true God was tlie chief, and under the yet fresh and painful remembrance of their protracted captivity, they vowed, and, feeling the impulse of ardent devotion as well as of gratitude for their restoration, flattered th(>mselves they would never forget their vow, to be the Lord's. cles containing those who came with the first detachment of returned exiles, while the listin this passage probably included also those who returned with Ezra and Nelieniiah ; or it was most probabl.v made out afterwards, when several had died, or some, who had Vieen inserted as going on tl;e journey, remained, and others came in their stead. 9. overseer -i. c., captain or chief. 11. the ruler of the house of God—Assistant of the high priest (Numbers
3. :!•_'; 1 t'hronicles 9. 11 ; 2 Chronicles 19. 11). 16. the oversight of tlie outward huslness of the house of God— /. e,, those things which were done outside, or in the country, such as the collecting of the provisions (1 Chronicles 2(i. 29). 17. the principal to begin the thanksgiving in pruyei: —1. c, the leader of the choir which cliaunted the public
CHAPTER XI.
Ver. 1, 2. The Rui-ers, Volitntary Men, and every Tenth Man Chosen by Lot, Dwell at Jeru.salkm. 1. the rulers . . . dwelt at Jerusalem—That city being the metropolisof the country, it was right and proper that the seat of government .should be there. But the exigency of the times required that special measures should be taken to insure the residence of an adequate population for the custody of the buildings and the defence of the city. From the annoyances of restless and malignant enemies, who tried every means to demolish the rising fortillcations, there was some danger attending a settlement in .Jerusalem, and hence the greater part of the returned exiles, in order to earn as well as secui-e the rewards of their duty, preferred to remain in the country or the provincial towns. To remedy this state of things, it was resolved tc select every tenth man of the tribes of Judah and Benjamin by lot, to become a permanent inhabitant of the capital. The necessity of such an expedient cominended it to the general approval. It was the more readily submitted to, that the lot was resorted to on all the most critical conjunctures of the Jewish history, and regarded by the people as a Divine decision (Proverbs 18. IS). This awakened strongly the national spirit; and patriotic volunteers came readily forward to meet the wishes of the authorities, a service which, implying great self-denial as well as courage, was reckoned In the circumstances of so mucli Importance as entitled them to the public gratitude. No wonder that the conduct of these volunteers drew fortli the tribute of pul)lic admiration ; for they sacrificed their personal safely and comfort for the interests of the community ; Jerusalem being at that lime a place against which the enemies of the Jews wer(t directing a thousand plots; and, therefore, residence In It at such a Juncluro was attended with expense and various annoyances from which a country life was entirely free. praise at the time of the morning and evening sacrilice. That service was always accompanied by some appropriate psalm, the sacred music being selected and guided by the pei'son named. the sons of Asaph, the singers were over the business of the house of God—They were seh'cted to take charge of providing those things which were required for the interior of th(^ temple and its service, whilst toothers was committed the care of the "outward businesH of tlie house of God " {v, Iti). This duty was veiy properly assigned to the sons of Asaph ; for, though they were Levites, they did not repair In rotation to Jerusalem, as the other ministers of religion. Being permanent residents, and employed In duties which were comparatlvel.v light r.nd easy, they were very competent to undertake tliis charge. !43. it was the king's eoinluandnient— It was the will of the Persian monarch in issuing Ills edict that the temple service .should be revived In all Its religious fulness and solemnlt.y; and as this special provision for the slng<'rs Is said to have been by the king's commandmeiil, the ordi'r was jirobably given nt the re(iuesl or suggestion of V./.vw or Nelicmiali.
S2'l. I'etltahiith , . . was at the king's hand in all matters eoiicerniiig <he people—Tills person was entrusted with judicial power, either for the Interest, or by the appointment, of the Persian monarch, and Ills dul.v consisted either In adjusting cases of <! vil dispute, or in ri'guliitlng fiscal concerns. 'Zy, some of the children of Judah dwelt at Ivirjatli-arl>a—The whole region in which the villages licrct mendoned were situated had been completely devastati'cl by the CliMlilean Invasion; and, tlierefore, 1 1 must be assuiui'il, t hat I liese vil luges liad been rebuilt belore "tlie <'hililren dwell In tliem." .'Ifi. And of the Levites were divlsioiiN In Judah, and In Ileiijaiiilii—rather, there were divisions for the Levites, i. (.'., those who were not resldcrt In Jerusalem were dls-
Succession of the High Priests. NEPIEMIAH XII, XIII. Israel Separated from the Strangen. procession commmces. Then (t>. 31)1 brought up the princes of Judah upon the wall (near the Valley Gate), and appointed two great companies of them that gave thanks, whereof one went on the right hand upon tlie wall towards the dung-gate (Ihrouyh Bethzo). And after tliem went Hoshaiah, and half of the princes of Judah. And trlbuted in settlements throngliout the provinces of Judah and Benjamin.
CHAPTER XII.
Ver. 1-9. Priests aud Levites who came up with Zerubbabel. 1. these are the priests—According to v. 7 "the chief of the priests," tlie heads of the twenty-four courses into which the priestliood were divided (1 Chron- (v. 37) at tlie fountain-gate, which was over against tliem, they {descending by the Tower of Siloam on the interior, and then reascending) went up by the stairs of tiie city of David, at the going up of the wall, above tiie liouse of David, even unto the water-gate eastward (by the staircase of the rampart, having descended to dedicate the fountain structures). And the otiier company of them that gavo thanks went over against them (both parties having started from the junction of the first and second walls), and I after them, and the half of tlie people upon the wall, from beyond the tower of the furnaces even unto the broad wall (beyond the corner-gate). And from above the gate of Ephraim, and above the old gate (and the gate of Benjamin), and above the fish-gate, and the tower of Hananeel, and the tower of Meah, even unto the sheep-gate; and they stood still in the prison-gate (o?- high gate, at the east end of the bridge). So stood the two companies of them that gave thanks in the house of God, and I, and half of the rulers witli me (having thus performed the circuit of the investing walls), and arrived in the courts of the temple." [Barclay's City of the Great King.] 43. the joy of Jerusalem was heard even afar otf—Tlie events of the day, viewed in connection with the now repaired and beautified state of the city, raised tlie popular feeling to the highest pitch of enthusiasm, and the fame of their rejoicings was spread far and near. 44. portions of the law i. e., prescribed by the law. for Judah rejoiced for the priests and . . . Levites that waited—Tlie cause of this general satisfaction was eitlier the full restoration of the temple service, and the reorganized provision for the permanent support of the ministrj', or it was th« pious cliaracter and eminent gifts of the guardians of re» llgion. 45. the singers and the porters kept . . the ward of the purification i. e., toolj care that no unclean person was allowed to enter witliin the prt'(^ncts of the sacred building. Tiiiswas the official duty of the porters icles 24. 1-20). Only four of the courses returned from the captivity (ch. 7. 39-42; Ezra 2. 36-39). But these were divided by Zerubbabel, or Jeshua, into the original number of twenty-four. Twenty-two only are enumerated here, and no more than twenty in v. 12-21. The discrepancy is owing to tlie extremely probable circumstance tliat two of the twenty-four courses had become extinct in Babylon; for none belonging to them are reported as having returned {v. 2-5), viz., Hattush and Maadiah may be omitted in the account of those persons' families (v. 12), for these had no sons. Shealflel—or Salathiel. Ezra This was a different person from the pious and patriotic leader. If he were the same person, he must now have reached a very patriarchal age—and this longevity was doubtless owing to his eminent piety and temperance, which are greatly conducive to the prolongation of life, but, above all, to the special blessing of God, who had preserved and strengthened him for the accomplishment of the Important work he was called to undertake in that critical period of the Church's history. 4. Abijah—One of the ancestors of John the Baptist (Luke 1. 5). 9. tliclr brethren were over against them in the watches i, e., according to some, their stations—the places where they stood wlien officiating—" ward over against ward" {v. 24); or, according to others, In alternate watches, in course of rotation.
10-47. Succession or the High Priests. 10. Jeshna begat Joiakim, &c.—This enumeration was of great importance, not only as establishing their individual purity of descent, but because the chronology of the Jews was henceforth to be reckoned not as formerly by tlie reigns of their king*, l)ut by the successions of their higli priests. 11. Jaddna—It is an opinion entertained by many commentators that this person was the high priest whose dignified appearance, solemn manner, and splendid costume overawed and interested so strongly the proud mind of Alexander the Great; and if lie were not this person, as some object that this Jaddua was not in office (2 Chronicles 2'?. 19), with whom, owing to the pressure of circumstances, it was deemed expedient that the singers should be associated as assistants. 47, all Israel . . . sanctiiied holy tilings unto the Ijevites, itc—Tiie people, selecting tlie tithes and first-fruits, devoted tliem to the use of tlie Levites, to wliom they belonged liy appointment of the law. The Levites acted in the same way with the tithes due from them to tlie priests. Tiius ail classes of the people displayed a conscientious fidelity in paying the dues to the temple and the servants of God who were appointed to minister in It. till a considerable period after the death of Nehemiah, It miglit probably be his father, called by the same name. 12. in the days of Joiakim were priests, the chief of the fathers—i.e., as there had been priests in the days of Jeshua, so In the time of Joiakim, the son and successor of Jeshua, the sons of those persons filled the priestly office in room of their fathers, some of whom were still alive, though many were dead. 33. Tlic sons of licvi . . . were written in the book of tlie Chronicles i. e., the public registers in which the genealogies were kept with great regularity and exactness. 37-43. at the dedication of the wall of .Terusalem—This ceremony of consecrating the wall and gates of the city was an act of piety on the part of Nehemiah, not merely to thank God in a general way for having been enabled to bring the building to a happy completion, but on the special ground of that city being the place which lie had chosen, and Us containing the temple which was hallowed by the manifestation of His presence, and anew set apart to His service. It was on these accounts that Jerusalem was called "the holy city," and by this public and solemn act of religious observance, after a long period of neglect and desecration, it was, as it were, re Btored to Its riglitful proprietor. The dedication consisted in a solemn ceremonial. In which tlie leading authorities, accompanied by the Levitlcal singers, summoned from all parts of the country, and by a vast concourse of people, marched In Imposing procession round the city walls, and, pausing at intervals to engage in united praises, prayer, and sacrifices, supplicated the continued preseu'-e. favour, and blessing on "the holy city." " The astembty convened near Jaffa Oale, where the CHAPTER XIII.
Ver. 1-9. Upon the Reading of the Law Separation IS made from the Mixed Multitude. 1. On that day—This was not immediately consequent on the dedication of the city wail and gates, but after Nehemiah's return from the Persian court to .Jerusalem, his absence having extended over a consideralile period. The transaction here described prol)ably toolc place on one of the periodical occasions for tlie public readings of the law, when the people's attention was particularly directed to some violations of it which called lor immediate correction. Tliere is another instance aflbrded. In addition to those which have ali-eady fallen under our notice, of the great advantages resulting from the public and periodical reading of the Divine law. It was an established provision for the religious instruction of tlie people, for diffusing a knowledge and a reverence for tlie sacred volume, as well as for removing those errors and corruptions which might, in the course of time, have crept In, the Ammonite and the Moabite should not come into the congregation of God for ever—i. e., not l)e incorporated into tlie Israelitish kingdom, nor united in marriage relations with that people (Deuteronomy 2;5. 3, 4). This ap-
A hasuerus makes Royal Feasts ESTHER I. to his Princes and Senand.
House of God. 10. And I perceived that tlie portioua of the Levltes had not been given them—The people, di.sgusted witii tlie malversations of Eliashib, or the lax and irregular performance of tlie sacred rites, withheld the tithes, so that the ministers of religion were fompelled for their livelihood to withdraw to their patrimonial possessions in tlie country; the temple services had ceased; all religious duties fallen into neglect; and the money put into the sacred treasury squandered in the entertainment of an Ammonite heathen, an open and contemptuous enemy of God and his people. The return of the governor put an end to these disgraceful and pi ofane proceedings. He administered a sharp rebuke to tliose priests to whom the management of the temple and its services was committed, for the total neglect of their duties, and the violation of the solemn promises which they had made to him at his departure. He upbraided tiiem with the serious charge of having not only witlilield from men their dues, but of having robbed God, by neglecting the care of his house and service. And thus liaviug roused them to a sense of duty, and incited tliem to testify their godly sorrow for their criminal negligence by renewed devotedness to their sacred work, Nehemiali restored the temple services, by recalling the dispersed Levites to the regular discharge of their duties, while the people at large, perceiving that their contributions would be no longer perverted to improper uses, willingly brought in their tithes as formerly. Men of integrity and good report were appointed to act as trnstees of the sacred treasures, and thus order, regularity and active service were re-established in the temple. peal to the authority of the Divine law led to a dissolution of all heathen alliances (ch. 9. 2; Ezra 10. 3). 4. before tliis —The practice of these mixed marriages, in open neglect or violation of the law, had become so common, tliat even the pontifical house, whicli ought to have set a belter example, was polluted by such an impure mixture. Eliashibtliv priest , . . was allied unto Toblnli—Tiiis person was the high priest (u. 28; also ch. 3. 1), wlio, by virtue of his dignified office, had the superintendence and control of the apartments attached to the temple. The laxity of liis principles, as well as of his practice, is sufficiently apparent from his contracting a family connection with so notorious an enemy of Israel as Tobiah. But liis obsequious attentions had carried liim mucli fartlier, for to accommodate so important a person as Tobiah on his occasional visits to Jerusalem, Eliashib had provided him a splendid apartment in tlie temple. Tlie introduction of so gross an impropriety can be accounted for in no otiier way tlian by supposing that in tlie absence of the priests, and the cessation of the services, the temple wa-s regarded as a common public building, whicli might, in the circumstances, be appropriated as a palatial residence. 6. But In all tills time was not 1 at Jeriisalem —Eliashib—concluding that, as Nehemiah had ileparted from Jerusalem, and, on the expiry of his allotted term of absence, had resigned his government, he had gone not to return—began to use great liberties, and, there being none left whose authority or frown he dreaded,, allowed himself to do things most unwort hy of his sacred office, and which, thougli in unison with his own irreligious cliaracter, lie would not have dareil to attempt during the residence of the pious governor. Neliemiali resided twelve years as governor of Jerusalem, and liaving succeeded in repairing and refortifying the city, he at the end of that period returned to his duties in Sliushan. How long he remained there is not expressly said, but "after certain days," which is a Scripture phraseology for a year or a number of years, he obtained leave to resume the government of Jerusalem, and, to his deep mortification and regret, found matters in the neglected and disorderly statfe here described. Such gross irregularities as were practised, such extraordinary corruptions as had crept in, evidently imply the lapse of a considerable time. ISesides, they exhibit the character of Eliashib, the high priest, in a most unfavourable light; for while he ought, b,y his office, to have preserved the inviolable sanc'tity of the temple and its furniture, his influence had been directly exerci.sed for evil; especially he liad given permission and countenance to a most indecent outrage the appropriation of the best apartments in llie sacred building to a heathen governor, one of the worst and most determined enemies of the people and the worship of God. Tiie very first reform Nehemiah on his second visit resolved upon, was the stopping of this gross profanation, and the chamber which had been polluted by tlie residence of the idolatrous Ammonite was, after undergoing the process of ritual purification (Numbers 15. 9), restored to its proper use—a store-house for the sacred vessels.
1.5-81. The Violation of the Sabb.\th. 15. In (hose days saw I in Jndah some treading wlnc-pi;es Mes on tlie Sabbath—The cessation of the temple services was necessarily followed by a public profanation of the Sabbath, and this had gone so far that labour was carried on in the fields, and fish brought to the markets on the sacred day. Nehemiah took the decisive step of ordering the city gates to be shut, and not to be opened, till the Sal)bath was past; and in order to ensure the faithful execution of this order, he stationed some of his own servants as guards, to prevent the introduction of any coniinodilies on that day. On the merchants and various dealers limling admission denied them, they set up booths oulsidu the walls, in hopes of still driving a traffic with the peasantry, but the governor threatened. If they continued, to adopt violent measures for their removal. For this purpose a liody of Levites were stationed as sentinels at the gate, with discretionary powers to protect the .sanctification of the Sabbath. could not speak in tlie Jews' language, but according to tlie language of eacli people— A mongrel dialect Imbibed from their mothers, together with foreign principles and hal)its. ^J.'i. rursed them i. c, pronounced on tliein an anathema whkdi entailed excommunication. smote . . . and plucked oir their hair—To cut oil' the hair of ofiendcrs seems to be a punishment rather disgraceful tlian severe; yet It is supposed tluit pain was added to disgrace, and that they tore otr the hair with violence, as If they were plucking a bird alive.
10-U. Nehemiah Reforms the Oiticeiis in the TIIP] BOOK OF ESTHER.
CHAPTER I. not been nnfrequently provided by the luxurious nionarchsof Eastern countries, bolli in ancient and modern times. The early portion of this festive season, however, seems to have been dedicated to amusement, particularly an exhibition of the magnificence and treasures of the court, and It was closed by n special feiist of seven days' continuance, given within the gardens of the royal palace. The ancient palace of .Siisa has been recently disinterred from Ver. 1-22. Ahasuerus makes Royai, F'kasts. I. Ahasuerus— It is now generally agreed amongst learned men that the Ahasuerus mentioned In this episode Is the Xerxes who figures In Grecian history. 3. made a feast nnto all his princes and his servanis— I!anr|Ucts on so grand a scale, and extending over so great a jieriod, have Thuhli He/uses to attend the Feast.\ ESTHER 11. Es-fher Chosen to be iueenpeased—On recovering from the violent excitement of his revelry and I'age, tlie king was pici-< e.l with poignant regret for the unnuM ited treatnii iit he li;iil given to his beau-
Rn incumbent mass of earth and ruins, and In that pahice, wliich is, l)ey<)nil all doubt, tlie actual edifice referred to In tliis passage, there is a great hall of marble pillars. "The position of tliegreatcolounade corresponds with the account here given. It staiidson an elevation in the centiful and dignified queen. Rut, according to the law, wliicli made the word of a Persian liing irrevocable, she could not be restored. Illscouiiscllors, for theirown sake, were solicitous to remove his disquietude, and hastened to recommend tlie adoption of all suilahlemeansforgratifying their royal master witli another consort of equal or superior attractions to those of Ills divorced queen, lu the despotic countries of the East the custom obtains that when an order is sent to a family for a young damsel to repair to tlie royal palace, the parents, however unwilling, dare not refuse the honour for their daugliter; and although they know that wiien she is once in the royal harem, they will never see her again, they are obliged to yield a silent and passive compliance. On the occasion referred to, a general search was commanded to be made tre of tlie mound, the remainder of vvhicli we may well inin,t,ine to have been occupied, after the Persian fashion, with a gard(-n and fountains. Thus the colonnade would represent the ' court of the garden of the king's palace' with its ' pillarsof marble.' I am even inclined tobelieve the expression, 'Shushan the palace,' applies especially to this portion of the existing ruins, in contradistinction to the citadel and the city of Shushan." [Loftus' CiialDxKA AND SUSIANA.] 6. Wliere Were wliite, grecii, niid blue liangiiigs, &c.—The fashion, in the houses of the great, on festive occasions, was to decorate the chambers trom the middle of the wall downward with damask or velvet hangings of variegated colours suspended on hooks, or taken down at pleasure, the beils were of gold ami sliver—t. e., the couches on which, according to Oriental fashion, the guests reclined, and which were either formed entirely of gold and silver, or inlaid with ornaments of those costly metals, stood on an elevated floor of particoloured marble. 7. they gave tlicni drinU In vessels of gold—There is reason to believe from this account, as well as from ch. 5. G ; 7. 2, 7, 8, where the drinking of wine occupies by far the most prominent place in the descripfor the greatest beauties throughout the empire, in the hope tliat, from their ranks, the disconsolate monarch might select one for the honour of succeeding to the royal honours of Vashtl. The damsels, on arrival at the palace, were placed under the custody of " Hege, the king's chamberlain, keeper of the women," i. e., the chief eunuch, usually a repulsive old man, on whom the court ladies are very dependent, and whose favour tin y are always desirous to secure. 5. Now In Shushan <hc palace there was a certain Jew—Mordecai held some office about the court. But his " sitting at the king's gate" (i'. 21) does not necessarily imply that he was in tlie humble condition of a porter; for, according to an institute of Cyrus, all state tion., that tills was a li)anquet rather than a feast. 9. Also Vasliti the queen made a feast for tlie women—The celebration was double; for, as according to the Oriental fashion, the sexes do not intermingle in society, the court ladies were entertained in a separate apartment by the queen. 10-13. On tlie seventh day, wlien the heart of the king was meri-y with wine—As the feast-days advanced, the drinking was more freely indulged in, so that the close was usually marked by great excesses of reveli-y. he commanded , . . the seven chnmberlalus— these were the eunuchs who had charge of the royjil harem. The refusal of Vashtl to obey an order which required her to make an indecent exposure of herself before a company of drunken revellers, was becoming both the modesty of her sex and her rank as queen ; for, according to Persian customs, the queen, even more than the wives of other men, was secluded from the public gaze; and had not the king's blood been heated with wine, or his reason overpowered by force of offended pride, he would have perceived that his own honour, as well as hers, was consulted by her dignified conduct. 13. Then the king said to the wise men—These we?e probably the magi, without whose advice as to the proper time of doing a thing the Persian kings never did take any step whatever; and the persons named in the following verse were the "seven counsellors" (of. Ezra 7. 14) who formed the state ministry. The combined wisdom of all. It seems, was enlisted to consult with the king what course should be taken after so unprecedented an occurrence as Vashti's disobedience of the royal summons. It is scarcely possible for us to Imagine tlie astonishment produced by such a refusal in a country and a court where the will of the sovereign was absolute. The assembled grandees were petrified with horror at the daring aflfront; alarm for the consequences that might ensue to each of them In his own household next seized on their minds, and the sounds of bacchanalian revelry were hushed intodeep and anxious consultation what punishment to inflict on the refractory queen. But a purpose was to be served by the flattery of the king and the enslavement of all women. The counsellors were too intoxicated or obsequious to oppose the courtly advice of Memucan. It was unanimously resolved, with a wise regard to tlie public Interests of the nation, that the punishment of Vashtl could be nothing short of degradation from her royal dignity. The doom was accordingly pronounced and made known In all parts of the empire. officers were required to wait in the outer courts till they were summoned into the presence-chamber. He might, therefore, have been a person of some official dignity. This man had an orphan niece, born during the exile, under hiscare, whobeingdistinguislud by great personal beauty, was one of the young damsels taken into the royal harem on this occasion, and had had the good fortune at once to gain the good-will of the cliief eunuch. Her sweet and amiable appearance made her a favourite with all who looked upon her {v. 15, last clause). Her Ho brew name {v. 7) was Hadassah, i. e., myrtle, which, on her introduction into the royal harem, was changed for Ksther, i. e., the star Venus, indicating beauty and good fortune. [GeseniuS.] 11. Mordecai walked every day before the court of the women's house—Tlie liarmi is an inviolable sanctuary, and what is transacted within its walls is as much a secret to those witlioat as if they were thousands of miles away. But hints were given him through the eunuchs. 13. Now Avlien every maid's turn was come to go in to King Altasuerus—A whole year was spent in preparation for the intended honour. Considering that this took place in a palace, the long perio'J prescribed, together with the profusion of costly and fragrant cosmetics employed, was probably required by state etiquette. 17. the king loved Esther above all the women—The choice fell on Esther, who found favour in the eyesof Ahasuerus,and elevated her to the dignity of chief wife, or queen. The other competitors had apartments assigned them in the royal harem, and were retained in the rank of secondary wives, of Avhom Orii ntal princes have a great nitmlier. he set the royal crown upon her head—This consisted only of a purple ribbon, streaked with white, bound round the forehead. The nuptials were celebrated by a magnificent entertainment, and, in honour of the auspicious occasion, " he made a release to the provinces, and gave gifts, according to the state ot tlie king." The dotation of Persian queens consisted in consigning to them the revenue of certain cities, in various parts of the kingdom, for defraying their personal and domestic expenditure. Some of these imjiosts the king remitted or lessened at this time.
21-23. Mordecai, Discovering a Treason, is Recorded in the Chronicles. 21. In those days . . . two of the king's chamberlains . . , were wroth and sought to lay hand on the king, &c.—This secret conspiracy against the king's life probably ai-ose out of revenge for the divorce of Vasliti, in whose Interest, and CHAPTER II.
Ver. 1-20. ESTHER Chosen TO BE Queen. 1. After these things, when the wrath of King Ahasucfus was n\t-
Saman seeks Revenge on the Jews. ESTHEE III, IV. Mordecai and the Jews Moxim manual to a royal edict. 13-15. Then were the king's scribes called . . . and there was written—The government secretaries were employed in making out the proclamation authorizing a universal massacre of the Jews on one day. It was translated Into the dialects of all the people throughout the vast empire, and swift messengers sent to carry it into all the provinces, and, on the day appointed, all Jews were to be put to death, and their property confiscated; doubtless, the means by which Haman hoped to pay his stipulated tribute into the exchequer. To us it appears unaccountable how any sane monarch could have given his consent to the extirpation of a numerous class of his subjects. But such acts of frenzied barbarity have, alas ! been not rarely authorized by careless and voluptuous despots, who have allowed their ears to be engrossed and their policy directed by haughty and selfish minions, who had their own passions at whose instigation, these eunuclis may have acted. Through tlie vigl Umce of Mordecai, wliose fidelity, liowever, passed unnoticed, tlie design was frustrated, while the conspirators were condemned to be executed ; and as the matter was recorded In the court annals, it became the occasion afterwards of Mordecai's preferment to tlie place of power and influence for wliicli, in furtherance of the national interests of tlie Jews, Divine providence intended him.
CHAPTER III.
Ver. 1-15. H\MAN, Advanced by tie King, and Despised BY Mordecai, seeks IIevenge on all the Jew's.
1. After tJicse tilings did Aliasuerns promote Hamau. . . and set liis seat above ail tlie princes i. e., raised him to the rank of vizier, or prime confidential minister, whose pre-eminence in office and power appeared in the elevated state chair appropriated to that supreme functionary. Such a distinction in seats was counted of vast Importance in the formal court of Persia. 3. all the king's servants, that were in tlie king's gate, bowed, and reverenced Haman—Large mansions in the East are entered by a spacious vestibule, or gateway, along the sides of which visitors sit, and are received by the master of the house; for none, except the nearest relatives or special friends, are admitted farther. There the officers of the ancient king of Persia waited till they were called, and did obeisance to the all-powerful minister of the day. but Mordecai bowed not, nor did him reverence—The obsequious homage of prostiation, not entirely foreign to the manners of the East, had not been claimed by former viziers; but this minion required that all subordinate officers of the court should bow before him with their faces to the earth. But to Mordecai it seemed that such an attitude of profound reverence was due only to God. Haraan being an Amalekite, one of a doomed and accursed race, was, doubtless, another element in the refusal; and on learning that the recusant was a Jew, whose nonconformity was grounded on religious scruples, the magnitude of the afiront appeared so much the greater, as the example of Mordecai would be imitated by to gratify, their own ends to serve, the king and Haman sat down to drink ; but the city Sliushan was perplexed—The completeness of the word-painting in this verse is exquisite. The historian, by a simple stroke, has drawn a graphic picture of an Oriental despot, wallowing with ills favourite in sensual enjoyments, while his tyrannical cruelties were rending the hearts and homes of thousands of his subjects.
CHAPTER IV.
Ver. 1-14. Mordecai and the Jews Mourn. 1. When Mordecai perceived all that was done—Relying on the irrevocable nature of a Persian monarch's decree (Daniel
6. 15), Haman made it known as soon as the roj-^1 sanction had been obtained, and Mordecai was, doubtless, amongst the first to hear of it. On his own account, as well as on that of his countrymen, this astounding decree must have been indescribably distressing. The acts described in this passage are, according to the Oriental fashion, expressive of the most poignant sorrow; and his approach to the gate of the palace, under the impulse of irrepressible emotions, was to make an earnest though vain appeal to the royal mercy. Access, however, to the king's presence was, to a person in his disfigured state, impossible; "for none might enter into the king's gate clothed with sackcloth." But he found means of conveying intelligence of the horrid plot to Queen Esther. 4. Then was the queen all his compatriots. Had the homage been a simple token of civil respect, Mordecai would not have refused it; but the Persian kings demanded a .sort of adoration, which, it is well known, even the Greeks reckoned it degradation to express, and as Xerxes, in the height of his favouritism, had commanded the same honours to be given to the minister as to himself, this .was the ground of Mordecai's refusal. 7. In the tirst month . . . they cast Piir, that is, the lot—In resorting to this method of ascertaining the most auspicious day for putting his atrocious Bcheme into execution, Haman acted as the kings and no Dles of Persia have always done, never engaging in any enterprise without consulting the .astrologers, and being satisfied as to the lucky hour. Vowing revenge, but scorning to lay hands on a single victim, he meditated the extirpation of the whole Jewish race, who, he knew, were sworn enemies of his countrymen, and by artfully representing them as a people who were aliens In manners and habits, and enemies to the rest of his subjects, procured the king's sanction of the intended massacre. One motive which he used in urging his point was addressed to the king's cupidity. Fearing lest his master might object that the extermination of a numerous body of his sul)jocts would seriously depress the public revenue, Haman promised to make up the loss. 9. I will pay ten thousand talents of silver . . . into the king's trrastirles— This sum, reckoning by the Babylonish talent, will be about £2,119,000; but estimated according to the Jewish talent. It will considerably exceed £3,000,000, an immense contribution to be made out of a private fortune. But classic history makes mention of several persons whose resources seem almost Incredible. 10. the king took Ills ring from his hand, and gave it unto Haman—There was a seal or signet In the ring. The bestowmernt of the ring, with the king's name and that of his kingdom engraven on It, was given with much ceremony, and It was equivalent to putting the sign 304. . . grieved ; and . . . sent raiment to . . . Mordecai— Her object in doing so was either to qualify him for resuming his former office, or else, perhaps, of fitting him to come near enough the palrfce to inform her of the cause of such sudden and extreme distress. r>. Then called Ksthei' for Hatacli, one of the king's chamberlains, whom he Iiad appointed to attend upon her—Communication with the women in the harem is hardly eveto be obtained, and only through the medium of the keepers. The chief eunuch receives the message from the lips of the queen, conveys it to some inferior office, of the seraglio, and, when the commission is executed, the subaltern communicates It to the superintendent, by whom It is delivered to the queen. This chief eunuch, usually an old man who has recommended himself by a long course of faithful service. Is always appointed by the king; but It Is his interest, as well as his duty, to Ingratiate himself with the queen also; and, accordingly, we find Ilatach rendering himself very serviceable in carrying on those private communications with Mordecai who was thereby enabled to enlist her powerful Intlucnoe.
8. charge her that she should go in unto the king— This language Is exceedingly strong, and, as It <'aii scarcely be supposed that Mordecai was still using authority over Esther as his adopted daughter, he must be considered as Imploring rather than commanding her, In the name of her brethren, and In the name of her God, to make a direct appeal to the feelings of her royal husband.
11. whosoever, whether man or woman, shall rome unto the king Into the Inner court, who Is not called —The Persian kings surrounded themselves with an almost Impassable circle of forms. The law alluded to was first enacted by Deloces, king of Media, and ivfler-
Eithei's Banquet to the King and Haman. ESTHER "V, VI. Mordecai Rewarded for Former Service. der rod, but destitute of any knob or ornament. On the Khorsabad reliefs the rod is painted red, doubtless to repre' wards, when the empires were united, adopted by the Persians, (hat all business sliould be transacted and petitions transmitted to the Icing tlirough his ministers; and although the restriction was not intended, of .course, to apply to the qaeen, yet from the strict and inflexible character of the Persian laws, and the extreme desire to sent gold; proving that " the golden sceptre" was a simple wand of that precious metal, commonly held in the right hand, with one end resting on the ground, and that whether the king was sitting or walking. "The gold sceptre" has received little alteration or modification since ancient times. [Goss.] It was extended to FJsther as a token not only that her intrusion was pardoned, but that her visit was welcome, and a favourable reception given to the suit she had come to prefer, touched the top of the sceptre—This was the usual way of acknowledging the royal condescension, and at the same time expressing reverence and submission to the august majesty of the king. 3. It shall be even given thee to the lialf of the kingdom—This mode of speaking originated in the Persian custom of appropriating for the maintenance of great men, or royal favourites, one city for his bread, another for his wine, a third for his clothes, Ac, so that the phrase denoted great liberality. 4. let the king and Haman come this day unto the banquet that I have prepared for him—There was great address in this procedure of Esther's; for, by showing such high respect to the king's favourite, she would the better insinuate herexalt the majesty of the sovereign, even his favourite wife had not the privilege of entree, except by special favour and indulgence. Esther was suffering from the severity of this law ; and as, from not being admitted for a whole month to the king's presence, she had reason to fear that the royal affections had become alienated from her, she had little hope of serving her country's cause In this awful emergency. 13, 14, Then Mortlecal commanded to answer Esther—His answer was to this ef Tect, that Esther need not indulge the vain hope she would, from her royal connection, escape the general doom of her race —that he (Mordecai) confidently believed God would interpose, and, if not through her, by some other deliverer, save his people; but that the duty evidently devolved on her, as there was great reason to believe that this was the design of Providence in her elevation to the dignity of queen, and therefore that she should go with a courageous heart, not doubting of success. 16. so tvlll 1 go in unto the king, whicli is not according to tlie law—The appeal of Mordecai was irresistible; and having appointed a solemn fast of three days, she expressed her firm resolution to make an appeal to the king, though she should perish in the attempt. I . . . and my maidens—It is probable that she had surrounded herself with Jewish maidens, or women who were proselytes to that religion. self into the royal al Tections; and gain a more suitable opportunity of making known her request. 8. let the king and Haman com<f to the banquet that I shall prepare—The king ate alone, and his guests in an adjoining liall ; but they were admitted to sit with him at wine. Haman being the only Invited guest with the king and queen, it was natural that he should have been elated with the honour.
CHAPTER V.
CHAPTER VI.
Ver. 1-14. Esther Invites the King and Haman to A Banquet. 1. Esther put on her royal apparel—It was not only natural, but, on such occasions, highly proper and expedient, that the queen should decorate herself in a style becoming her exalted station. On ordinary occasions she might reasonably set ofi'her charms
Ver. 1-14. Ahasuekus Rewards Mordecai for Former Service. 1. the king . . . commanded to bring tlie book of records of the chronicles—In Eastern courts, there are scribes or officers whose duty it Is to keep a journal of every occurrence worthy of notice. A book of this kind, abounding with anecdotes, is full of intorest, and It has been a custom with Eastern kings, in all ages, frequently to cause the annals of the kingdom to be read to them. It is resorted to, not merely as a pastime to while away the tedium of an hour, but a source of instruction to the monarch, by reviewing the important incidents of his own life, as' well as those of his ancestors. There was, therefore, nothing uncommon In this Persian monarch calling for the court journal. But, in his being unable to sleep at that particular juncture. In his ordering the book then to be read to him, and in his attention having been specially directed to the Important and as yet unrewarded services of Mordecai, the immediate interposition of Providence is distinctly visible. 4. Now Haman was come into the outward court—This was early in the morning. It is the invariable custom for kings in Eastern countries to transact business before the sun is hot, often in the open air, and so Haman was in all probability come officially to attend on his master. 6. Wliat shall be done unto tlie man whom the king delighteth to honour 1—In bestowing tokens of their favour, the kings of Persia do not at once, and as it were by their own will, determine the kind of honour that shall be awarded; but they turn to the courtier standing next In rank to themselves, and ask him what shall be done to the individual who has rendered the service specified; and according to the answer received, the royal mandate is issued. 8. the royal apparel , . . which the klncuseth to wear—A coat which has been on the back of a king or prince Is reckoned a most honourable gift, and is given with great ceremony, the horse that the king rldeth upon—Persia was a country of horsesj and the high-bred charger that the king rode upon acquired, In the eyes of his venal subjects, a sort of sacrodness from that circumstance, and the crown royal which Is set up«n his head—Either the royal turban, or ft may be a tiara, with which, on state processions, the horse's head was adorned 9. delivered to the hand of one of the king's most noble 365 to as much advantage as possible; but, on the present occasion, as she was desirous to secure the favour of one who •ostained the twofold character of her husband and her (Wvereign, public as well as private considerations—a regard to her personal safety, ao less than the preservation of her doomed countrymen—urged upon her the propriety of using every legitimate means of recommending herself to the favourable notice of Ahasuerus. the king sat npon his royal throne In the royal house, over against the gate of the Itouse—The palace of this Persian king seems to have been built, like many more of the same quality and description, with an advanced cloister, over against the gate, made in the fashion of a large penthouse, supported only by one or two contiguous pillars in the front, or else in the centre. In such open structures as these, In the midst of their guards and counsellors, are the bashaws, kadis, and other great officers, accustomed to distribute justice, and transact the public affairs of the provinces. [Shaw's Travels.] In such a situation the Persian king was seated. The seat he occupied was not a throne, according to our ideas of one, but simply a chair, and so high that it required a footstool. It was made of gold, or, at least, Inlaid with that metal, and covered with splendid tapestry, and no one save the king might sit down on It under pain of death. It is often found pictured on the Persepolltan monuments, and always of the same fash 1 on . !2. the king held out to Esther the golden sceptre that was in his hand—This golden sceptre receives an Interesting Illustration from the sculptured monuments of Persia and Assyria. In the bas-reliefs of Persepolls, copied by Sir Robert Ker Porter, we see King Darius enthroned In the midst of his court, and walking abroad In equal state; in either case he carries In his right hand a slender rod or wand, about equal in length to his own height, ornamented with a small knob at the Burnmlt. In the Assyrian alabasters, as well those found at NImroud as those from Khorsabad, "the great king'' Is furnished with the same appendage of royalty, a sleu-
FTiitiinn Haiu/ed on his own Gallnwf. ESTHER VII, VIII. The Jcvs aUov:ed to Defend Themsehei. to Mordecal — By that act transferring to him nil the power and authority which the ring symbolized, and promoting him to the high dignity which Haman had formerly lilled. Esther set Mordecal over the house of Haman—As her steward or factor, to manage that huge and opulent estate which had bein assigned to her. Esther spake yet again before the king, an«l fell do« ii at his feet—The king was then not reclining at table, but sitting on a divan, most probably in tlie Persian attitude, leaning back against the cushions, and ojie foot undei him. besought him with tears to put away the mischief of Hainan— i.e., to repeal the sanguinary edict which, at the secret instigation of Haman, had been re-
. . . array tlie man—On grand and public occasions, t hf royal steed is led by the highest suljjeot throuijh the principal streets of the city, a ceremony which may occupy several hours. 11. Then Haman took, &c.—This BUdden reverse, however painful to Haman as an individual, is particularly characteristic of the Persian manners. 1-4. came tlie king's chamberlains, and liasteneii to bring Haman unto the banqnet Besides the invitation given to an entertainment, a message is always sent to the guests, immediately at tlie day and hour appointed, to announce that all things are ready.
CHAPTER VII. Ver. \-f\ Esther Sues for her own Life and tiif, centljpassed (ch. 8. 12). 4. Tlien tlie king held out the golden sceptre toward Esther—In token that her request was accepted, and that she needed no longer to maint.iin the luimble attitude of a suppliant. 5,6. reverse tlte letters devised by Haman ... to destroy the Jews—Tlie whole conduct of Esther in this matter is characterized by great tact, and the variety of expressions by which she describes her willing submission to her royal husband, the address with which she rolls the whole infamy of the meditatetJ massacre on Haman, and the argument she draws from the king's sanction being surreptitiously obtained, that tlie decree should be immediately reversed—all indicate tlie queen's wisdom and IjIFE of HEit People. 4. we are sold, I and my people to be destroyed— i. e., by the cruel and perfidious scheme oi that man, who oflfered an immense sum of money to purchase our extermination. Esther dwelt on his contemplated atrocity, in a variety of expressions, which botli evinced the depth of her own emotions, and were intended to awaken similar feelings in the king's breast. But if we had been sold for bondmen and bondwomen, I had held my tongue—Though a great calamity to the Jews, the enslavement of that people might have enriched the national exchequer, and, at all events, the policy, if found from experience to be bad, could be skill, and she succeeded in this point also. altered. But the destruction of such a body of people would be an irreparable evil, and all the talenta Haman might pour into the treasury could not compensate for 7-H. AHASUERU.S Grants to thk Jews to Defend THEMSELVES. 8. Write ... in the Iting's name, and seal It wltl» the king's ring—Hence it is evident that the royal ring liad a seal in it, wliicli, being affixed to auy document, authenticated it witli the stamp of royal authe loss of their services.
7-10. The King Causes Haman to be Hanged on his OWN Gallows. 7. he saw that there was evil detcrmiited against him by tlie king—When tlie king of Perthorit.v. which . . . ii»ay no man reverse—This is added as the reason why he could not comply, with the queen'* request for a direct reversal or recall of Haman's letters, sia orders an offender to be executed, and tlien rises and goes into the women's apartment, it is a sign that no mercy is to be hoped for. Even the sudden rising of the king in anger was the same as if he had pronounced senviz., that the laws of the Medes and I'ersians, once passed, were irrevocable. 10. sent . . . by posts . . . and rlderi on . . . camels, and young droiiiednries—The busitjcss being very urgent, the swiftest kiml of camel wovild be employed, and so the word in tlie original denotes -the tence. 8. Haman was fallen upon the be<l wl»ereon Esther was—We do not know the precise form of the couches on which the Persians reclined at table. But it is probal)!e that they were not very different from those used by the Greeks and Romans. Haman, perhaps, at j('i)i(i-c«mci—young dromedaries al.so are used to carr.v expresses, being remarkable for tlie nimbleness and ease of their movements. Animals of tliis description could convey the new rescript of Ahasuerus over the length and breadth of the Persian empire in time to relieve the unhappy Jews from the ban under which they lay. 11-13. the king grantetl to the .Tews ... to stand for their first stood up to beg pardon of Esther; but driven in his extremity to resort to an attitude of the most earnest supplication, he fell prostrate on the couch where the queen was recumljent. The king returning that instant was fired at what seemed an outrage on female modesty, tliey covered Haman's face—The import of this striking action is, tliat a criminal is unworthy any longer to look on the face of the king, and hence, when malefactors are consigned to their doom in Persia, the lirst thing is to cover tlie face with a veil or napkin. 9. Harbonah, one of the chamberlains, said before the king, Beltold also the gallows—This eunuch had probably been the messenger sent with the invitation to Haman, and on that occasion had seen the gallows. The information he now volunteered, as well it may be frotn abhorrence of Haman's cold-blooded conspiracy as from sympathy with his amiable mistress, Involved with her people in imminent peril. 10. So they hanged Haman on the gallows that he had prepared—He has not been the only plotter of mischief whose feet have been taken In the net which they hid (Psalm 9. 15). But never was condemnation more life . . . to slay . . . all . . . that would assault them— The fixed and unalterable character claimed for I'ersian edicts often placed the king in a very awkward dilemma ; for, however bitterly he might regret things done in a moment of haste and thoughtlessness, it was beyond even his power to prevent the eonsetiuences. This was the reason on account of which the king was laid under a necessity not to reverse, but to Issue a contradictory edict; according to which it was enacted that if, pursuant to the first decree, the Jews were assaulted, they might, by virtue of tlie second, defend themselves and even slay their enemies. However str.aiigo and even ridiculous this mode of procedure may appear, it was the only one which, from the peculiarities of court eti(jU(>tte In Persia, could be adopteil. Instances occur in sacred (Daniel i>. 14), no less than profane, liistor.v. Many passages of the l!il)lo attest the truth of this, partlcularl.v the well-known Incident of Daniel's being cast into the den of lions, in <'onformit.v with the rash decree of Darius, though, as it afterwards appeartKl, contrar.y to the personal tleslre of thai monarch. That the law of Persia has uiidergone no change In this respect, and the power of the monarch not less Immutable, appear from many anecdotes related in the books of modern travellers through tlmt country.
Just, and retribution more merited, than the execution of that gigantic criminal.
CHAPTER VIII'. Ver. 1-6. MORDECAi Advanced. 1. On that day did ., . . AhaHucrus give the house of Haman . . . unto Esther-His property was confiscated, and evcry tiling toelongiug to him, as some compensation for the peril to which she liad been exposed. Mordecai came before the king— j. e., was Introduced at court and appointed one of the seven counsellors. Esther dlsplay(Ml great prudence and addnss In fccknowlcdging Mordccal's relation to her at the moirumt most llttiMl to \w of eminent service to hun. 'i. the king took off his ring . , . and gave It iry-\7. MoKDECAi's Honours, AND the Jews" Joy. l». Mordecal went out ... In royal nppnrel—He was Invested with the khelaat of ol Tlclal honour. .\ dress of blue and wliltit was held In great estimation among the Persians; so that Mordecal, whom the king deliglili d to honour, was in fact arrayed in the royal ilrcss and Inslg-.'/Vif Jens Slay their Enemies. ESTHER IX, X. The Insiilution of the Feat of Purim, uia. The variety and the kind of insignia worn by a favonrito at once makes Icnown to tlie people tlie particular dignity to wliich lie has been raised. ion of the lot. In consequence of the signal national deliverance which Divine providence gave tliem from the infamous machinations of Haman, Mordecai ordered the Jews to commemorate that event by an anniversary fes-
CHAPTER IX. tival, whicli was to last for two days, in accordance with the two d.iys' war of defence they liad to maintain. There was a slight difference in tlie time of this festival
Ver. 1-19. The Jews Siay theik Enemies with the Ten Sons of Haman. 1. in the twelfth month, . . . on the thirteenth day of the same—This was the day which Haraan's superstitious advisers had led him to Beiect as the most fortunate for the execution of his exterminating scheme against the Jews. a. The Jews gathered themselves . . . no man could withstand them—The tables were now turned in tlieir favour; and though their enemies made their long meditated attaclt, for the Jews in the provinces, having defended themselves against their enemies on the thirteenth, devoted the fourteenth to festivity; whereas their brethren in Shushan, having extended that work over two days, did not observe their thanksgiving feast till the fifteenth. But this was remedied by autliority, which fixed the fourteenth and fifteenth of Adar. It became a season of sunny memories to the universal body of the Jews ; and, by the letters of Mordecai, dispersed through all parts of the Persian empire, it was established as on annual feast, tliey were not only at liberty to act on the defensive, l)ut through the powerful influence enlisted on tlieir side at court, togetlieswitli the blessing of God, they were everywhere victorious, the fear of them fell upon all people —This impression arose not alone from the consciousness of the all-powerful vizier being tlieir countryman, but from tlie hand of God appearing so visibly interposed to ef Tect their strange and unexpected deliverance. 5-16. Thus the Jews smote all their enemies—The effect of tlie celebration of which is kept up srtll. On both days 6f tlie feast, the modern Jews read over the Megillah or boolc of Esther in tlieir synagogues. The copy read must not be printed, but written on vellum in tlie form of a roil; and the names of the ten sons of Haman are written on it in a peculiar manner, being ranged, they say, like so many bodies on a gibbet. The reader must pronounce tlie two antagonistic decrees was, in the mean time, to raise a fierce and bloody war between the Jews and their enemies throughout the Persian empire; but through the dread of Esther and Mordecai, the provincial governors universally favoured their cause, so that their enemies fell in great numbers. 13. let it be granted to the .Tews which are in SItushan to do to-morrow also according unto this day's decree—Their enemies adroitly concealing themselves for the first day might have returned on the next, when they imagined that tlie privilege of the Jews was expired ; so that that people would have been surprised and slain. Tlie extension of the decree to another day at tlie queen's special desire has exposed her to tlie eliarge of being actuated by a cruel and vindictive disposition. But her conduct in mailing this request is capable of full vindication, on the ground (1.) that Hainan's sons having taken a prominent part in avenging tlieir fatlier's fall, and having been previously slain in the melee, the order for tlieexposure of their dead bodies on the gallows was only intended to brand them with public infamy for their malice and hatred to tlie Jews; and (2.) tlie autl-Jewish party liaving, in all probability, been instigated through the arts or influence of Hainan to acts of spiteful and wanton oppression, tlie existing state of feeling amongst tlie natives required some vigorous and decisive measure to prevent the outbreak of future aggressions. The very circumstance of their slaying 8()0 Jews in the immediate vicinity of the court (r. 6, 15) all these names in one breath. Whenever Haman's iianae is pronounced, they make a terrible noise in tlie synagogue. Some drum with their feet on the floor, and the boys have mallets with which they knock and make a noise. They prepare themselves for their carnival by a previous fast, which should continue three days, in imitation of Esther's ; but they have mostly reduced it to one day. [Jennings' Jewish Antiquities.]
CHAPTER X.
Ver. 1-3. Ahasuerus' Greatness. Moiidecai'.s Advancement. 1. Ahasuerus laid a tribute—This passage being an appendix to the history, and improperly separated from the preceding cliapter, it might be that the occasion of levying this new impost arose out of the commotions raised by Haman's conspiracy. Neither the nature nor the amount of the tax has been recorded; only it was not a local tribute, but one exacted from ail parts of his vast empire. iJ. the declaration of the greatness of Mordecai—Tlie experience of tills pious and excellent Jew verified the statement, " he that huinbleth himself shall be exalted." From sittingcontentedly at the king's gate, he was raised to tlie dignity of highest subject, the powerful ruler of the kingdom. Acting uniformly on the great principles of truth and righteousness, his greatness rested on a firm foundation. His faith was openly avowed, and his influence as a professor of tlie true religion was of the greatest usefulness for promoting tiie welfare of the Jewish people, as well as for advancing the glory of God. 3. ]TIordecai . . . was next unto King Ahasuerus . , , great among the .Tews, &c.—The elevation of tills pious and patriotic .lew to the possession of the highest official power was of very great importance to the suffering church at that period ; for it enabled him, who ail along possessed the disposition, now to direct the royal influence and authority in promoting the interests and extending the privileges of his exiled countrymen. Viewed in this light, the providence of God is plainly traceable in all the steps that led to his unexpected advancement, and this providential interposition is all the more remarlialile, that, as in the analogous case of Joseph, it was displayed In making the ordinary and natural course of tilings lead to the most marvellous results. To use the pious words of au eminent prelate, " tliough in the whole of this episode there wa.s no extraordinary manifestation of God's power, no particular cause or agent that was In Its working advanced aliove the ordinary pitch of nature, yet the contrivance, and suiting these ordlnnry agents appoint^'d b.v God, is in Itself more admirable than If the same end had been effected by means that were truly miraculous." The sudden advancement of iiidlvldu Jils from obscurity and neglect to the higliest stations of power and Influence is, Is a proof of the daring energy and deep-rooted malice by whicli multitudes were actuated against the .lews. To order an extension, therefore, of tlie permissive edict to the Jews to defend themselves, was perhaps no more than affording an opportunity for their enemies to be publicly known ; and though it led to so awful a slaughter Of 75,(KK) of their enemies, there is reason to believe that these were chiefly Amalekites, in the fall of wliom on this occasion, the prophecies (Exodus 17.11, 16; Deuteronomy
25. Ifl) against tliat doomed race were accomplished. 19. a day of . , . feasting . . . and of sending portions one to another—^The princes and people of the East not only Invite their friends to feasts, but it is their custom to send a p<)rti(m of the banquet to those who cannot well come to it, especially tlieir relations, and tliose who are detainiid at home in a state of sorrow or distress.
2(J-:?-2. The Two Days OF Purim MADE Festivai.. 20. Mortlecal wrote these things—Commentators are not agreed what is particularly meant by "these things;" whether the letters following, or an account of tliese marvellous events to be preserved In tlie families of the Jewish people, and transmlttfd from one generation to inotlier. !4t4. they called these days PurIm, after the name of Pur—Pur, in the Persian language, signifies lot; and the feast of Purlm, or lots, has a reference to the time Unving been pitched upon by Hainan through the decisin Eastern courts, no ex tin ordlnnry nor un frequent i)C( u: -
Introduclion. JOB. Introduction. fence. The caprice, the weak partiality of the reigning sovereign, or, it may be, his penetrating discernment in discoveriii? latent energy and talent, has often "raised the beggar from the dunghill, and set him among princes." Some of the all-powerful viziers in modern Persia, and not a few of the beys in Egypt, have been elevated to their respective dignities in this manner. And, therefore, the advancement of "Mordecai, who was next unto Ahasuerus, and great among the Jews," was In perfect accordance with the rapid revolution of "the wheel of fortune" in that part of the world. But, considering all the circumstances of Mordecai's advancement, not only his gaining the favour of the king, but his being " accepted of the multitude of his brethren, it was beyond all controversy the doing of the Lord, and was truly marvellous In his people's eyes." accepted of the multitude of Ills brethren—Far from being envious of his grandeur, they blessed God for the elevation to official power of so good a man. speaking peace to all his seed—While his administration was conducted with a mild and impartial hand, he showed a peculiarly warm and friendly feeling to all his countrymen when asked his counsel or his aid.
THE BOOK 'OF JOB.
INTKODUCTION.
Job a BeaLi Pekson.—It has been supposed by some that the book of Job Is an allegory, not a real narrative, on account of the artificial character of many of its statements. Thus the sacred numbers, three and sei'cn, often occur. He had seven thousand sheep, seven sons, both before and after his trials ; his three friends sit down with him seven days and seven nights; both before and after his trials he had l?iree daughters. So also the number and form of the speeches of the several speakers seem to be artificial. The name of Job, too, is derived from an Arabic word signifying repentance.
But Ezekiel 14. 14 (cf. v. 16, 20) speaks of "Job" In conjunction with " Noah and Daniel," real persons. St. James (5.
11) also refers to Job as an example of " patience," which he would not have been likely to do had .Tob been only a fictitious person. Also the names of persons and places are specified with a particularity not to be looked for In an allegory. As to the exact douftimfir of his possessions after his restoration, no doubt the round number is given for the exact number, as the latter approached near the former ; this Is often done in undoubtedly historical books. As to the studied number and form of the speeches. It seems likely that the arguments were subslaniialli/ those which appear lu the book, but that the studied and poetic form were given by Job himself, guided by the Holy Spirit. He lived ono hundred and forty years after his trials, and nothing would be more natural than that he should, at his leisure, mould Into a perfect form the arguments used in the momentous debate, for the instruction of the Church in all ages. Probably, too, the debate Itself occupied several sittings; and the number of speeches assigned to each was arranged by preconcerted agreement, and each was allowed the Interval of a day or more to prepare carefully his speech and replies; tliis will account for the speakers bringing forward their arguments in regular series, no one speaking out of his turn. As to the name Job—repe-ntonce (supposing the derivation correct)—it was common in old times to give a name from circumstances which occurred at an advanced period of life, and this is no argument against the reality of the person.
Where Job Lived.—Uz, according to Gesenius, means a light, sandy soil, and was In the north of Arabia Desertft. between Palestine and the Euphrates, called by Ptolemy (Oeoffraphy 19) Ausitai or Aisitai. In Genesis 10. 2! ; 22. 21
36.28; and 1 Chronicles 1. 17, 42, it is the name of a man; in Jeremiah 25.20; I,amentatlons 4.21; and Job 1.1, itisa country. Uz, in Genesis 22.21, Is said to be tlie son of Nahor, brother of Abraham—a different person from the one mentioned (Genesis 10. 23), a grandson of Shem. The probability is, that the country took its name from the latter of the two; for this one was the son of Aram, from whom the Arameans' take their name, and these dwelt In Mesopotamia, between the rivers Euphrates and Tigris. Cf. as to tlie dwelling of the sons of Shem In Genesis 10. 30, " a mount of the East," answering to " men of the E<u<t " (Job 1. 3). Rawlin.son, in his deciphering of the Assyrian Inscriptions, states that "Uz is the prevailing name of the country at the mouth of the Euphrates." It Is probable that Eliphaz the Temanite and the Sabeans dwelt in tliat quarter; and we know that the Chaldeans resided there, and not near Idumea, which some identify with Uz. Tlie tornado from " the wilderness" (ch. 1. 19) agrees with the view of It being Arabia Deserta. Job (ch. 1.3) is called "the greatest of the men of the East;" but Idumea was not east, but south of Palestine: therefore in Scripture language, tlie phrase cannot apply to that country, but probably refers to the north of Arabia Deserta, between Palestine, Idumea, and the Euphrates. So the Arabs still show in the Houran a place called Uz as the residence of Job.
The Age when Job Lived.—Eusebius fixes it two ages before Mosea, i. e., about the time of Isaac: eighteen hundred years before Clirlst, and six hundred after the Deluge. Agreeing with this are the following considerations: 1. Job's lengtli of life is patriarchal, two hundred years. 2. He alludes only to the earliest form of idolatry, viz., the worslilp of the sun, moon, and heavenly hosts (called Saba, whence arises the title Lord o{Sabaoth,RH opposed to Habeaiiism) (ch. 31. 26-28). .3. The number of oxen and rams sacrificed, seven, as In the case of Balaam. God would not have sanctioned this after the giving of the Mosaic law, though He miglit graciously accommodate Himself to existing t'ustoms b(fore the law. 4. The language of Job Is Hebrew, liitersperseil occasionally with Syrlac and Arabic expressions. Implying a time when all the Slumiltlc tribes spoke ono common tongue and had not branched Into dUlorent dialects, Hebrew, Syrlac, and Arable. 5. lie speaks of the most ancient kind of wrltlhg, viz., sculpture. Klches also are recltoned by cattle. The Hebrew word, translated apiece of monc//, ought rather bo rendered a Ia7nb. 6. There Is no allusion to the exodus from Egypt and to the minu-lcs that accompanied It; nor to the destruction of Sodom and Gomorrah (Patrick, however, thinks there Is); though there Is to the Flood (ch. 22. 17); and these events, happening
In Job's vicinity, would have been striking illustrations of the argument for God's Interposition In destroying the wicked and vindicating the rlgliteous, had Job and Ills friends known of them. Nor Is there any undoubted reference to the Jewish law, ritual, and priesthood. 7. The religion of Job Is that which prevailed among the patriarchs previous to the law; sacrifices performed by the head of the family; no officiating priesthooU, temple, or «ousecrated altar. yo8
Introduction. JOB. [nfroduclion.
The Writer.—All the foregoing facta accord with Job himself having been the author. The style of thought, imagery, and manners, are such as we should look for la the work of an Arabian emir. There is precisely tliat degree of knowledge of primitive tradition (see eh. 31. 33, as to Adam) whicli was universally spread abroad in the days of Noah and Abraham, and which was subsequently embodied in the early chapters of Genesis. Job, in his speeches, shows that he was much moi'e competent to compose tlie work tlian Eliliu, to whom Lightfoot attributes it. Tlie style forbids its being attributed to Moses, to whom its composition is by some attributed, " whilst lie was among the Midianites, about b. c. 1520." But the fact, that it, though not a Jewish book, appears among tlie Hebrew siicred writings, makes it likely that it came to the knowledge of Moses during the forty years which he passed in parts of Arabia, chiefly near Horeb; and that he, by Divine guidance, introduced it as a sacred writing to the Israelites, to whom, in their afl[liction, the patience and restoration of Job were calculated to be a lesson of especial utility. That It is inspired appears from the fact that Paul (1 Corinthians 3. 19) quotes it (Job 5. 13) with the formula, "It is written." Our Saviour, too (Matthew 24. 28), plainly refers to Job 29. 30. Cf. also James 4. 10 and 1 Peter 5. 6 with Job
22. 29; Romans 11. 34, 35 with Job 15. 8. It is probably the oldest book In the world. It stands among the Hagiographa
In the threefold division of Scripture Into the Law, the Prophets, and the Hagiographa ("Psalms," Luke 24. 41).
Design of the Book.—It is a public debate in poetic form on an important question concerning the Divine government; moreover the prologue and epilogue, whicli are in prose, shed the interest of a living history over the debate, which would otherwise be but a contest of abstract reasonings. To each speaker of the three friends three speeches ai'e assigned. Job having no one to stand by him is allowed to reply to each speech of each of the three. Eliphaz, as the eldest, leads the way. Zopliar, at his third turn, failed toispeak, thus virtually owning himself overcome (ch. 27.) and therefore Job continued his reply, which forms three speeches (chs. 26., 27., 28. ; 29.-31). Elihu (ch. 32.-37.) is allowed four speeches. Jehovah makes three addresses (ch. 38.-41). Thus, throughout there is a tripartite division. The whole is divided into ttree parts—the prologue, poem proper, and epilogue. The poem, into three—I. The dispute of Job and his three friends; 2. The address of Elihu; 3. The address of God. There are tfiree series in the controversy, and in the same order. The epilogue (ch. 42.) also Is threefold; Job's justification, reconciliation with bis friends, restoration. The speakers also in their successive speechesregularly adoance from less to greater vehemence. With all this artificial composition, everything seems easy and natural.
(The question to be solved, as exemplified in the case of Job, is. Why are the righteous afflicted consistently with God's justice? The doctrine of retribution after death, no doubt, is the great solution of the difliculty.'^ And to it Job plainly refers in ch. 14. 14, and ch. 19. 25. f The objection to this, that the explicitness of the language on the resurrection in Job is inconsistent with the obscurity on the subject in the early books of the Old Testament, is answered by the fact, that Job enjoyed the Divine vision (ch. 38. 1; 42. 5), and therefore, by inspiration, foretold these truths. Next, the revelations made outside of Israel being few needed to be the more explicit; thus Balaam's prophecy (Numbers
24. 17) was clear enough to lead the wise men of the Bast by the star (Matthew 2.); and in the age before the written law, it was the more needful for God not to leave himself without witness of the truth. Still Job evidently did not fully realize the significance designed by the .Spirit in his own words (cf. 1 Peter 1. 11, 12). The doctrine, thoii<ih existing, was not plainly revealed or at least understood. Hence he does not mainly refer to this solution. Yes, and even now, we need something in addition to this solution. David, who firmly believed in a future retribution (Psalm
16. 10; 17. 15), still felt the difficulty not entirely solved thereby (Psalm 83). The solution is not in Job's or in his three friends' speeches. It must, therefore, be in Elihu's. God will hold a final judgment, no doubt, to clear up all that 6eems dark in his present dealings; but He also noiv providentially and morally governs the world and all the ecentii of human life. Even the comparatively righteous are not without sin which needs to be corrected. Tlie justice and love of God administer the altogether deserved and merciful correction. Affliction to the godly is thus mercy and justice in disguise. The afflicted believer on repentance sees this. "Viacrucis,via salutis." Though afflicted, the godly are happier even now than the ungodly, and when affliction has attained its end, it is removed by the Lord. In the Old Testament the consolations are more temporal and outward; in the New Testament, more spiritual; but in neither to the entire exclusion of the otlier. "Prosperity," says Bacon, "is the blessing of the Old Testament; adversity that of the New Testament, which is the mark of God's more especial favour. Yet even in the Old Testament, if you listen to David's harp, you shall hear as many hearse-like airs as carols ; and the pencil of the Holy Ghost has laboured more in describing the afflictions of Job than the felicities of Solomon. Prosperity is not without many fears and distastes; and adversity is not without comforts and hopes." This solution of Elihu is seconded by the addresses of God, in which it is shown God must be just (because He is God), as Elihu had shown how God can be Just, and yet the righteous be afflicted. It is also acquiesced in by Job, who makes no reply. God reprimands the three friends, but not Elihu. Job's general course is approved; he Is directed to intercede for his friends, and is restored to double his former prosperity.
Poetry.—In all countries poetry is the earliest form of composition as being best retained in the memory, and in the East especially it was customary to preserve their sentiments in a terse, proverbial, and poetic form (called maschal). Hebrew poetry is not constituted by the rhythm or metre, but in a form peculiar to itself :—l. In an alphabetical arrangement samewhat like our acrostic. For instance. Lamentations 1. 2. The same verse repeated at Intervals; as Psalms 42., 107. 3. Rhythm of gradation. Psalms of dcffreci, 120.-134, In which the expression of the previous verse is resumed and carried forward in the next (Psalm 121). 4. The chief characteristic of Hebrew poetry
Is parallelism, or the correspondence of the same ideas in the parallel clauses. The earliest instance is Enoch's prophecy (Jude 14), and Lamech's parody of it (Genesis 4. 23). Three kinds occur—(1.) The synonymous parallelism. In which the second is a repetition of the first,' with or without increase of force (Psalm 22. 27; Isaiah 15. 1) ; sometimes with double parallelism (Isaiah 1. 15). (2.) The antithetic, in which the idea of the second clause is the converse of Uiat in the first (Proverbs 10. 1). (3.) The synthetic, where there is a correspondence between diflerent propositions, noun answering to noun, verb to verb, member to member, the sentiment, moreover, being not merely echoed, or put in contrast, but enforced by accessory ideas (Job 3. i-'J). Also alternate (Isaiah 51. 19). " Desolation and destruction, famine and sword," i. e., desolation by famine, and destruction by the sword. Introverted; where the fourth answers to the first, and the third to the second (Matthew 7.6). Parallelism thus often affords a key to the interpretation. For fuller information, see Lowth (Introduction to Isaiah, and Lecture on Hebrew Poetry) and Si)irit of Hebrew Poetry by Herder, translated by Marsh. The simpler and less artificial forms of parallelism prevail In Job—a marlr cf its early age.
TJtc noiiner.s of Job, his Weidlh, etc. JOB I. Being AfflicteJ, he still Blesses God, known to the patriarchs by this name. But, as the name occurs previously in Genesis, 2. 7-9, &c., what must be meant is, not until the time of delivering Israel by Moses was Ke knewn peculiftrly and publicly in the c/inrm Vcr which the name means, viz., making things to be, fulfilling the promises made to their forelathers. This name, there-
CHAPTER I.
I FART 1.—PROLOGUE OR HISTORICAl, INTRODUCTION IN PROSE—CIIAI'TKRS I., II.
Ver. 1-0. The Holiness of Joh, His Wealth, &c. 1. ITz—North Of Arabia Desprta, lying fo wards the Euplirates; fore, here, is no objection against the antiquity of tlie book of Job. Satan—The tradition was widely spread that he had been the agent in Adam's temptation. Hence his name is given without comment. The feeling with which he looks ou Job is similar to that with which he looked im .\dani in Paradise: emboldened by his success in the case of one not yet fallen, he is confident that the piety of Job, one of a fallen race, will not stand the test. He had fallen hini-self (ch. 4. 19; i:i. !.">; Jude G). In the book of .Job, Satan is first designated by name: Satan, in Heiireiv, one who lies in wait ; an Adversary in a court of Justice (1 Chronicles 21. 1; I'salni 109.6; Zechariah 3. 1); the accuser (llevelation 12. 10). He has got the law of God on his side by man's sin, and against man. But Jesus Christ has fulfilled the law for us; justice is once more ou man's side against Satan (Isaiah 42. 21); and so Jesus Christ can plead as our Advocate against the adversary (Ilomans 8. 33). Devil is the Greek name—the slanderer, or accuser. He is subject to God, who uses his ministry for chastising man. In Arabic, Satan is often applied to a serpent (Genesis 3. 1). He is called Prince of this world (John 12.31); the God of this world (2 Corinthians 4. 4); Prince of the power of the air (Ephesians 2. 2). God here questions him, in order to vindicate His own ways before angels. 7. going to ni»d fro—Rather, hurrying rapidly to and fro. The original idea in Arabic is the heat of haste it was in lliis neiglibourliood, and not in that of Idumea, tliat t!ie Chaldeans and Sal)fans who plundered liim dwelt. The Arabs divide their country into the north, called Sham, or "the left:" and the south, called Yemen, or " tlie right:" for tliej' faced east, and so the west was on their left, and the south on their right, Arabia Deserta was on the east, Arabia Petrsea on the west, and .\ral)ia Felix ou the south. .Tol>—Tlie name comes fi-om an Aral)ic word meaning to rHurn, viz., to God, tn rrpcnt, referring to his end [Eichokn], or rather from a Hebrew word signil'ying one to whom enmity w&s shown, yreally tried.
[Gf.s ^NIUS.] .Signitieant names were often given among tlie Hebrew.s, from some event of the after life (cf. Isaiah
S. 18; Genesis 4. 2, Abel—a feedev of sheep). So the emir of Uz was by general consent called Job, on account of his liial-i. The only other person so called was a son of Issachar (Genesis 40. 18). perfect—Not absolute or faultless p(M-tection (ef. 9. 2(J; Ecclesiastes 7. 20), but integrity, sincerity, and consistency on the whole, in all relations of life (Genesis 6. 9; 17. 1 ; Proverbs 10. 9 ; Matthew 5. 48). It was the/<?«r of God that kept Job from evil (Proverbs S. 13). 3. she-asses—Prized on account of their milk, and for riding (Judges 5. 10). Houses and lands are not mentioned among the emir's wealth, as nomadic tribes dwell in movable tents, and live chiefly by pasture, the right to the soil not being appropriated by individuals. The "live hundred yoke of oxen" imply, however, that Job tilled the soil. He seems also to have had a dwelling in a town, in which respect he diflered from the patriarchs. Camels are well called ships of the desert, especially valuable for caravars, as being able to lay in a store of water that suf- (I Peter 5.8; Matthew 12.43). Satan seems to have had some peculiar connection with this earth. Perhaps he was formerly its ruler under God. Man succeeded to the vice-royalty (Genesis 1. 20; P.salm 8. 6). Man lost it, and Satan became Prince of this world. The Son of man (Psalm 8. 4)—Ihe.iepre.seutative man, regains the forfeited inheritance (Kevelation 11. 15). Satan's replies are characteristically curt and short. When the angels appear before God, Satan is among them, even as there was a Judas among the apostles. 8. considered-AAir.or., set thine heart on; i.e., considered attentively. No true servant of God escapes the eye of the Adversary of God. 9. fear God for naught—It is a mark of the children of Satan to sneer and not give credit to any for disinterested piety. Not so much God's gifts, as God Himself is " the reward " fices them for days, and sustaining life on a very few thistles or thorns, household—(Genesis 14.) Tlie other rendering which the Hebrew admits, husbandry, is not so proljable. men of the east—Denoting In Scripture those living east of Palestine; as the people of North Arabia Deserta (Judges 6. 3; Kzekiel 2.5. 4). 4. e-very one his tiny —viz., the birth-day (ch. 3. 1). Implying the love and harmony of the members of the family, as contrasted with the ruin which soon broke up such a scene of happiness. The sisters a,re specified, as these feasts were not for revelry, which would be inconsistent with the presence of sisters. Tlicse latter were invited by the brothers, though they gave no invitations in return. 5. tvheit the days of feasting were gone ahout— i. e., at the end of all the birth-days collectively, when the bamiuets had gone round through all the families. Job sunetl Aed them— I5y offering up as many expiatory burnt ollerings as he had sons (Leviticus 1. 4). Tiiis was done in the morning ((jenesis 22.3; Leviticus 6. 12). So Jesus began devotions early (Mark 1. :{.3). The holocaust, or burnt ollering, in i)ati'iarchai limes, was offered {lit., caused to ascend, referring to the smoke a.scending to heaven) by each father of iv lamily otaciating as jjriesl in behalf of his household, cursed God—The .same Hel)rew word means to curse, and to Itlcss; GI';senius .says, the original sense is to kneel, and tlius it came to mean bending the knee in ordei' to invoke cither a blessing or a curse. Cursing is a perversion of blessing, as all sin is of goodness. Kin Is a degeneracy, not a generation. It is not, however, likely lliat .lob sliould fear the possibility of his sons ciirsini/ Goil. The sense /a7'eiw<;U to, derived from the blessing customary al parting, seems sullicient (Genesis 47. 10). Thus UmBREIT translates " may have dismissed God from their hearts;" viz., amidst tlie intoxication of ))leastire (Proverbs 20. 1). This act illustrates Job's " fear of (Jod," v. 1. of His people (Genesis 15.1). 10. his substance Is Increased Lit., spread out like a ,flood ; Job's herds covered the face of the country. 11. curse thee to thy face—la antithesis to God's praise of him {v. 8), "one that fearetli God." Satan's words are too true of many. Take away their prosperity and you take a way their religion (Malachi 3. 14). VA. In thy power—Satan has no power again.st man till God gives it. God would not touch Job with lliH own hand, though Satan asks this (u. 11, thine), but allows the enemy to do so.
13-22. Jon, in Afkhc«'ion, Rlesse,s God, Ac. la. w ine —Not specified in verse 4. The mirih Inspired by the wine h<>ie contrasts the more sadly with the alarm which Interrupted it. I t. the asses feeding Iteslde them— i/c/;., she-asses, A graphics iilcluro of rural rejiose and peace; the more dreadful, therefore, by contrast is the sudden attack of the plundering Arabs. 1.1. Snbenns—Not tlio.se of Arabia Fell.x, but tho.se of Arabia Deserta, de.scemilng from Slieha, grandson of Abraham and Keturah (Genesis
2').3). The Bedouin .Vrabs'of the present day resemble, in marauding ha bits, thtwc Sabeans (cf. Genesis 10. 12). I nione am escaped—Cunningly contrived by Satjvn. One in each case escapes {v. 10, 17, 10), and brings the same kind of nn>ssage. This wius to orcrir/ic/m Job, and leave him no time to recover from the rapid su<'cessloii of calamities—" misfortunes seldom come single." 10. lire of <»od— IlebnvIsm for a miglity JIre; as c f/dr.v of (iod—lofty cedars. Not lightning, which would not consume all the sheep and servants. Umukeit understands It of the burning ivind of Arabia, called by the Turks "wind of poison." "The prince of the power of the air" Is permitted to luwe con-
0-l'2. Satan, Ai'i'i:aiun(; iikfore God, ]<'ai,ski,y Accuses Job. 0. sons of Uo<l—Angels (ch. 38. 7 ; 1 Kings 22.
19). Tliey pi'osent themselves to render ac<!ounl of their " ministry" in other pjirts of the universe (Hebrews I. II).
he Lord—//c&., Jejiovah—the self-existing God, faithful to His promises. God says (Exodus (i. 3), that He was not 310
QUADRUPEDS MKNTIOXED IN TIIK BIBLK.
Salnn. Futtlur Tempts Jab. JOB II, III. Job Reproves las IVife.
Rather, o«/,i/ ."tp'ire. Satan shows his ingenuity in inllicting pain, and also his kiiowled.ge of wl)at man s l)o<ly can bearwitliout vital injury. 7. sore boils—Malignant boils. Rather, as it is singular in the Ifcbrcw, a biirniiin sore. Job was covered with one imivcrsat inflammation. The use of the potsherd agrees with this view. It was that form of leprosy called black (to distinguish it from the white), or elephantiasis, because the feet swell like those of the elephant. The Arabic j«f//tam (Deuteronomy 'iS. S.)), where sore butch is rather the blaxk bnruini; boil (Isaiah 1. 6). 8. a potslicril—Not a piece of a broken earthen vessel, l)Ut an instrument made for scratching (the root of the Ilebreui word is scrcdch): the sore was too disgusting to touch. " To trol over such dpstructivc asentK. 17. ClinliU-ans—Not merely robbers as (lie Sabiaiis; but cxptrienccil in war, as is implied by "tliey -iH in arraii tiiree l)!in(ls" (Ilabiilikuk ]. (i-R). Rawi.in.son ilislin-^ulslie.s tliree periods: I. Wlieu tlieir seat ol' empire \va Niii tliesoutii, towanis tlie confluence of the Tigris ami Euplirates. Tiie Clialilean period, frori 2;>l)() b. c. to Vm H. f. In this period wiu^'Clie-
Uorliioiner (Genesis 14.), the Kudur of Hur or Ur of fhe
C'liaklees, in the Assyrian inscriptions, and the conqueror
Of Syria. 2. From 15(10 t<) filii u. c, the Assyrian period.
S. From 645 tooAS k. c. (when Cyrus tlie Persian toolt I5al)ylon), tlie Babylonian period. Clnildees in Hebrew—da.?- dim. Tliey were akin, perluip.s, to the lleltrews, as Abraham's sojourn in Ur, and the name C/«'«frf, a nephew of Abraluun, imply. The three l)aiias were probably in order sit in the ashes"' marks the deepest mourning (Jonah 3. fi); also humility, as if tht; mourner were nothing but dust and ashes; so .Vbraham (Genesis 18. 27). to .iLtack tlie thn e separate thousancis of Job's camels (l'. 3). 19. wiiMi from the \vll<leriicss— .South c)f ,Jol)'s
!)-13. Job RivPitovEs His Wife. 9. em-se Gofl-Rjither renounce God. Note 1. 5. [UiiUKKiT.] However, it was usual among the heathens, when disappointed in tlieir prayers aecompanied witli offerings to their gods, to reproach and curse them, and die—i. e., take thy farewell of God and so die. For no good is to be got out of religion, either here or hertalter; or, at least, not In this life. house. The tornado came the more violently over the desert ius being uninterrupted (Isaiah '21. 1 ; Ilosea l:i 1')). tlie young mt-M— Itiither, //«- !/<.>"iu; ptxiiilr ; including the daughters (so in ItiiM: '2.21). ao. .T«I> ai-ost-—Not neees BavWy J'rom sUliiif/. Inward excilemenl is implied, and the 6esm«ui,v to do anyl liing. He had lieard tlie other messages calmly, but on hearing of the death of his children, [Gii.L.] Nothing makes the ungodly so angry as to .see the godly under trial not angry. 10. tbc foollsli women —Sin and full)/ nvf allied in Scripture (1 Samuel 2.5.2.'); 2 Samuel 13. 13; P.salm 14. 1). receive evil—Boar willingly (Lamentations 3. 3d). 11. Elipliaz—The view of RawlinSON tliat "the names of Job's three friends represent the Chaldean times, about 700 b. c," cannot be accepted. Eliphy.z is an Idumeau name, Esau's eldest son (Genesis 36.
Uicii he arose; or, as Eichokn' translate,s he slarl.cd up (2 Bamuel Vi. 31). The rending of the mantle was the conventional mark of deep grief (Genesis 37. 34). Orientals wear a tunic or s'nirl, and loose pantaloons; and over these a flowing mantle (especially great persons and women). Shiiving the head was also usual in grief (Jeremiah i\. 5; Mieah 1. IB). 21. nn Ucd—(1 Timotliy 6. 7). "Mother's womi)" is poetically the earth, the universal mother (Keelesiasfes .">. io; 1'2. 7; I'salm 13;i. loi. Job herein
4); and Teinan, son of Eliphaz (lo.), called "duke." EuSEEius places Teman in .\rabia Petraia (but see note 6. 19).
Teman meanfi at t!ie right hand ; and then the south, viz., part of Iduiuea; capital of Edom (Atnos 1. 12). Hebrew geographers faced the east, not the north as we do; lience with theiii tfie right hand was the south. Temanites were famed for wisdom (Jeremiah 49.7). Bakuch mentions them as "authors of fables (viz., proverbs embodying the results of observation), and searchers out of understanding." Bildad tile SlxiiUite—Shuah (a pit), son of Abraham and Keturah (Genesis 25. 2). Ptolemy mentions the region Syccea, in Arabia Deserta, east of Batanea. Zopliar realizes God's assertion (e. 8) against Satan's ((,•. 11). Instead of ciimhuj, he LU.inex the name of JiiiioVAH (the Hebrew). The name of .lehovah, is Jehovah himxclj, as manifested to us In His attributes (Isaiah 9. 6). -Z-Z. nor ciiargcd God foolishly—Rather, aUoirid}iim.vlf to commit no folly ayainitt God. [Umbiieit.] Chapter 2. 10 proves that this is the meaning. Not :i.s marg. aUribiited no folly to God. Hasty words against God, though natural in the bitterness of grief, are folly; lit., an irunpid, unsavoury thing (ch. 0.6; Jereniiali 2^.13, margin). /•^oUy in Scriplure is continually equivalent to wickedness. For when man sins, it is himself, not Goil, whom he injures (Proverbs 8. 3G). We are to submit to trials, not because we see the reasons for them, nor yet as tliough they were matters of chance, but because God wHIji tiiem, and has a riglit to send them, and has His own good reasons in sending them. tlie Naamatliite—Not of the Naamans in Judah (Joshua
15.41), which was too distant; but some region in Arabia Deserta. Fretemus says there was a Naainath iu Uz. 13. toward lieaveu — They threw violently ashes upwards, that the.y might fall on their heads and cover them. The deepest mourning (Joshua 7.6; Acts 22.23). 13. seven days . . . nlglits—They did not remain in the one posture and without food, &c., all this time, but for the most of this period daily and nightly. Sitting on the earth marked mourning (Lamentations 2. 10). Seven days was the usual length of it (Genesis .50. 10; 1 Samuel 31. 13) This SI.ence may have Ijeen due Po a rising suspicion o! evil in Job; t>ut chiefly because it is only ordinary griefs
CHAPTER II.
Ver. 1-8. Satan FuuTHEK TEMPI'S Job. 1. a clay—Appointed for the angels giving an account of their ministry to God. The words to present himself before the Lord occur here, though not in 1. G, as Satan has now a special report to make as to Job. 3. Integrity lit., completeness; so " i»rfect," another foi m of the same Heb. word, ch. II. move«bit . . . ngalnjit—So 1 Samuel 26.10; cf. 1 Chronicles 21. 1 with 2 Sanmel 24. 1. 4. Skin for skin— tliat find vent in language; extraordinary griefs are too great for utterance.
CHAPTER III. THE POEM OK DEBATE IT.SELF, 2.-42. 6; FIRST SEKIE.S IN IT, proverb. .Supply, //e jyi// j/?i;e. The skin is figurative for any outward rjood. Nothing outward is so dear that a man will not exchange it for some other outward good ; but (not yea) life, the inward good, cannot be replaced; a man will sacrifice everytliing else for its sake. Satan sneers bitterly at man's egotism, and says, .lob bears the loss of property and children, because these are mere outward and erch(//i)oeable goods, but he will give up all things, even his religion, in order to save his life, if you touch his bones and flesh. Skin and life are in antithesis. [UmBEEiT.] The martyrs prove Satan's sneer false. RosenMOLLEK explains it not so well. A man willingly gives up another's Rxxi (life) for /hjs own. skin (life). SoJob miglit bear the loss of his children, &c., with equanimity, so long as he remained unhurt himself; but when touched In his own person, he would renounce God. Thus the flrst " skin" means the other's skin, i. e., body ; tlie second "skin," one's own, as in Exodus 21.23. «. but gave
3. -14. ; JOB FIRST .3.
Ver. 1-19. Job Curses the Day of His Birth, and Wishes for Death. 1. opened lils mouth—The Orientals speak seldom, and then sentcntiousl.y. Hence this fori Tiula expressing delibei-atioii and gravity (Psalm 78.2). Formally began, cursed Ills day—The strict7/e6veu; word for cursing; not the same as in ch. 1.5. Job cursed his birth -day, but not his God. 2. spake HebreiJ>,a7i.sivered, i. e., not to any actual question that preceded, but to the question virtually involved in the case. His outburst Is singularly wild and bold (Jeremiali 20. 14). To desire to •lie so as to be free from sin is a mark of grace ; to desire to die so as to escape troubles is a mark of corruption. He was ill-fitted to die who was so unwilling to live. But his trials were greater, and his light less, than ours. 3. the night In which—Ilather " the night which said," 311
Job Curses his Birth, and Wishes for Death. JOB IV. Eliphaz Reproveth him for Want of Rdigian.
(Revelation 14. 13,. is. Tliere the prisoners rest—From their chains. 19. servant—^The slave is there manumitted from slavery.
The words in italics are not in the Hebrew. Night is per Bouified and poetically made to speak. So in v. 7, and Psalm 19. 2. The birth of a male in the East is a matter of joy ; often not so of a female. 4. let not God regard
20-20. He Complains of Like BECArsE or His Anguish, ao. '\\^^erefore giveth He light—r-iz., God. Often omitted revercniially (ch. 24. 'Si; Eeclesiastes 9. 9). Light, It—Rather, more poetically, Seek it out. " Let not God stoop from his bright throne to raise it up from its dark hiding-place." The curse on the dajj in v. 3, is amplified in V. 4, 5; that on the night, in v. 6-10. 5. let tlie sliadow of death—(deepest darkness, Isaiah 9. 2)—stain It—This i.e., life. The joyful liglit ill suits the mourners. The grave is most in unison with tlieir feelings. 23. whose way Is hid—The picture of Job is drawn from a wanderer who has lost !iis way, and who is hedged in, so as to have no exit of escape (Hosea2. 6; Lamentations 3. 7, 91. a*, my sighing cometh before I eat—i. e., prevents my eating. [Umbkeit.] Or, conscious that the elfort to eat brought on the disease. Job must sigh before eating. [Ro.SEXML'LLER.] Or, sighing takes the place of good (Psalm 42. 3). [Good.] But the first explanation accords best with the text, my roaring Is pourctl out like the waters— An image from the rushing sound of water streaming. 2.5. the thing whleli I . . . feared is come upon me—In the beginning of his trials, when he heard of the loss of one blessing, he feared the lo.>;s of another, and when he heard of the loss of that, be feared the loss of a third, that which I was afral:! of is come unto me viz., the ill-opinion of his friends, as though he were a hypocrite on account of his trials. :itt, 1 was not in safety . . . yet fronble came—Uoferving, not to his former state, but to the beginning ii( his troubles. From that time / had no rest, there was no intermission of sorrows. And (not, yet) A fresh trouble Is coining, uii., my. friends' suspicion of my being a hypocrite. This gives the starting-point to the whole ensuing controversy. is a later sense of the verb [Gesenics], better the old and more poetic Idea, "Let darkness (the ancient night of chaotic gloom) resume its riglits over light (Genesis I. 2), and claim that day as its own." a cloud—Collectively, a gathered mass of dark clouds, the blac Ujiess of the day terrify it lit., the obscurations; whatever darkens the day. [Gesenius.] The verb in Hebrew expresses sudden terrifying. May it be suddenly affrighted at its own darkness. Umbreit explains it of magical incantations that darken the day, forming the climax to the previous clauses; v. 8 speaks of cursers of the day similarly. But the former view is simpler. Others refer it to the poisonous simoom wind. 6. seize upon it—As its prej-, i. e., utterly dissolve it. Joined unto the days of the year Rather, by poetic personification, "Let it not »-<:;otce in the circle of days and nights and months, which form the circle of years." 7. solitary 'Ra.Vaer, unfruitful. "Would that It had not given birth to me." 8. them . . . that ctirse the day—If mourning be the right rendering in the latter clause of this verse, these words refer to tlie hired mourners of the dead (Jeremiah 9. 17). But the Hebren' for mourning elsewhere always denotes an animal, whether it be the crocodile or some huge serpent (Isaiah 27. 1), that is meant by leviathan. Therefore, the expression, cursers
CHAPTER IV. of day, refers to magicians, who were believed to be able by charms to make a day one of evil omen. So Balaam, Numbers 22. 5. This accords with Umbkeit's view (v. 7)
Ver. 1-21. First Speech of Ei.ipiiaz. Eliphaz—The mildest of Job's three accusers. The greatness of Job's calamities, and his complaints against Ood, and the opinion that calamities are proofs of guill, led the three to doubt Job's Integrity. 3. If we essay to commune Rather, two questions, "May we attemvt a word with thee? Wilt thou lie grieved at it?" Even pious friends often count that only a touch which we feel as a wound. or to the Ethiopians and Atlantes, who "used to curse the sun at his rising for burning up tliem and their country." [Herodotus.] Necromancers claimed power to control or rouse wild beasts at will, as the Indian serpentcharmers at this day (Psalm 58. 5). Job does not say tliey had the power they claimed; but, supposing they had, may they curse the day. Schuttens renders it by supplying words (?) Let those that are ready /or anything, call
3. weak hands—Isaiah ;i5. 3; 2 Samuel 4. 1. .I. thou art troubled—Rather, unhinged, hast lost thy si ll'-eominaiul (1 Thessiilonians 3. .3). G. Is not t!>ls thy fear, thy contld«'nee, Ac—Poes thy fear, tli.v confideiue, Ac, come to notlilng? Does It come only to this, that thou lUinlest now? Rather, by transposition, "Is not thy tear (of God) thy hope? and the uprightness of thy ways thy conftdence? If so, bethink tliee, who ever perished being innocent?" [ll MiutErr.] But Luke 13. 2, 3 shows that, though there i.v a retributive divine government oven in this life, yet we cannot judge by the mere outward appearance. "One event Is oulwardly to the righteous ami to the wicked" (Eeclesiastes 9. 2); but yet we must take it on ^»«^, that (5<)(1 deals righteously even xotc (I'salm .'i7. 2.5; Isaiah IK. 1(>). Judge not by n part, but by the whole of a godly man's life, anil hy his enii,\y\pn here (James 5. U), The one and tlu' same outward even I Is altogether a dill'erenl thing In Its Inward Ix'arings on the godl.v and on the ungodly even here. I '.veii prosperity, much inorecalaniily, it ithe day) the raiser up of leviathan, i. e., of a host of evils. 9. dawning of the day lit., eyelashes of morning. The Arab poets call the sun the eye of day. His early rays, therefore, breaking forth before sunrise, arc tlie opening eyelids or cyclaslics of morning. Vi. AVhy did the knees prevent ine 1—Old English for anticipate my wants. The reference is to the solemn recognition of a new-born child by the father, who used to place it on his knees as his own, whom he was bound to rear (Genesis 30. 3; 50.23; Isaiah (W. 12). 13. lain ... . quiet . . . slept—A gradation.
I should not only have lain, but been quirt, and not only been quiet, but slept. Death in Scripture Is called sleep (Psalm 13. '!); especially in the New Testament, where the resurrection-awakening Is more clearly set forth (1 Corinthians lo. 51 ; 1 Thcssalonlans 4.11; 5.10.) 11. With kings . . . which built flesolale places for themselves —Who built up for themselves what proved to be (not palaces, but) ruins! The wounded spirit of .lol), once a great emir himself, sick of the vain struggles of mortal great men, after grandeur, contemplates the palaces of kings, now desolate heaps of ruins. His regarding the repose of death the most desirable end of t he great ones of earth, wearied with heaping up perishable treasures, marlts the irony that breaks out from the black clouds of melancholy. [Umbrkit.] The for themselves marks their Is a 3)i/»i.sVrmr/»y lo the wicked (I'rovi'rbs 1.32). Trials iire c/lf^^/^.w»»c;l^^ lor llii ir good (b> the righteous) (Psalm 119.; (57, 71, 75l. See Pn lare on the J>(sign of tliLs lu Mik. they that plough lnl<iul<y . . . reap the same—(Proverbs '2'2. K ; llosea 8.7; 10. 13; (lalallaiis (i. 7, 8). «. breath of Ills nostrils— (iixl's anger. A figure from tlut tlery winds of the K:ist (eh. 1. Iti; Isaiah 5. '2.'); Psalin IK. 8, 15). 10. lion— I. e.. Wicked men, upon whom Kllphaz wished selfishness. MicHAEM.s explains it weakly of mausoleums, sucli as are found still, of stupendous proportions, in the ruins of Pelraof Idumea. tilled their hnuscH with sliver—Some take this of the treasures which the ancleiils used to bury with their dead. But see last verse. 10. untimely birth—(Psalin .5.S. H). Pref(!rable to the life of the restless miser (Kccleslastes p. 3-5). 17. the wicked—The OBVgliial meaning, </»ft»e ever restless, full of desires [InnUih to show thai cal.amitle.s couk In spite of their various resources. Just as desi ruction eonies on the Hon In s)>ite of his Htrengtli (Psalm "xS. (>; '2 Timothy 4. 17). Five dift'erent Hebrew leriiis hiTe occur lor /lo/i. The raging of lion (the tearcr), the roaring of tlir hi lluwing lion ;»iul th(! teeth of the young lions, not irhrlps, but grown up enough to hunt for prey. The ,s7ron.f/ lion (A,'ii,(//i.s7» \>rsion, old), iki:, the whelps of the lioness 'not the stout lion, t\» English Version). [liARNi« and UMiuimT.j The various
S7. 20, 21). weary lit., those ivhosc strength is wearied out 312
Speech of Eliphax. JOB V. His Conclusionfrom the Vision. phases of wickedness are expressed by this variety of terms: obliquely, Job, his wife and children, may be hint(?d at by the lion, lioness and wheips. The one verb, are 6?-oAen, does not suit botli subjects; tlierefore, supply " the roaring of tlie bellowing lion is silenced." The strong once prosperous dwelling being cursed as desolate (Psalm
37. 35, 3(i; Jeremiah 17. 8). 4. His children . . . crushed in tlie gate—A judicial formula. The gate was the place of judgment, and of other public proceedings (Psalm 127, 5; Proverbs 22. 22; Genesis 2.3. 10; Deuteronomy 21. 19). Such propylsea have been found in the Assyrian remains. Eliphaz obliquely alludes to the calamity which cut off Jolj's cliildren. 5. even out of the thorns—Even when part of the grain remains hanging on the thorn bushes (or, is growing among thorns, Matthew 13. 7), the hungry gleaner does not grudge the trouble of taking even it away, so clea i swept away is the harvest of the wicked, the robber—As the Sabeans, who robbed Job. Rather, translate «7ie Wu)-.s-<i, as the antithesis in the parallelism, the hungry, proves. 6. Although—Ratiier, for truly. [Umbreit ] ai Hiction coiiieth itot forth of the dust Like a weed, of its own accord. Eliphaz hints that the cause of it lay with Job himself. 7. Yet—Rather, Truly, or, Jiut Affliction does not come from chance, but is the appointment of God for sin; i. e., tlie original birth-sin ol man. Eliphaz passes from the particular sin and consequent suffering of .lob to the universal sin and sufi Tering of mankind. Troubles spring from man's common sin by as necessary a law of natural consequences as sparks (Hebrew, sons of coal) fly upward. Troubles are many and fiery, as sparks (1 Peter 4. 12; Isaiah 43. 2). UmbkeH for sparks has birds of prey; lit., .sons of lightning not so well. 8. Therefore (as affliction is ordered by God, on account of sin), I would have you to seek unto God (Isaiah 8. 19; Amos5. 8; Jeremiah 5. 24). 11, Connected with v. 9. His unsearchable dealings are with a view to raise the h umble (and abase the proud), Luke 1. 52. Therefore Job ought to turn humbly to Him. 12. enterprise lit., realization. The Hebrew combines in the one word tlie two ideas, wisdom and happiness, enduring exist' ence being the etymological and philosophical root of the combined notion. [Umbreit.] 13. Paul (1 Corinthians 3. lion dies of want at last, and the wJielps, torn from the mother, are scattered, and the race becomes extinct. 13. a tiling—Hebrew, a word. Elipliaz confirms his view by a Divine declaration which was secretly and unexpectedly imparled to him. a little lit.,awhisper. Implying the still silence around, and that more was conveyed than articulate words could utter (ch. 26. 14; 2 Corinthians 12. 4). 13. In thoughts from the visions—[So Winer and English
Version.'] Whilst revolving night visions previously made to him (Daniel 2. 29). Rather, " In my manifold (Hebrew, divided) thoughts, be/ore the visions of the niglit commenced;" therefore not a delusive dream (Psalm 4. 4). [Umbkeit.] deep sleep—(Genesis 2. 21; 15. 12). 16. It stood still—At first the apparition glides before Ellphaz, then stands still, but with that shadowy indistinctness of form which creates such an impression of awe; a gentle murmur; not {English Version): there was silence : For in 1 Kings 19. 12, the voice, as opposed to the previous storm, denotes a gentle, still murmur. 17. mortal mnn ... a ms Lti—Two Hebrew words for man are used ; the first implying feebleness ; the second his strength. Whether feeble or strong, man is not righteous before God. 17. more just than God . . . more pure than his Maker But tliis would be self-evident without an oi'acle. 18. folly Imperfection is to be attributed to the angels, in comparison with Him. The holiness of some of them had given way (2 Pet<»r 2. 4), and at best is but the holiness of a creature. FoUy is the want of moral consideration. [UMnREiT.] 19. houses of clay— (2 Corintliians 5. 1). Houses made of sun-dried clay bricks are common in tlie
Eii!!t; they are easily washed away (Matthew 7. 27). JIan's foundation is tills dust (Genesis 3. 19). before the moth 'R.^WxT , as before the 7)ro/7i, which devours a garment (ch.
19) quoted this clause with the formula establishing its inspiration, it is written. He cites the exact Hebrew words, not as he usually does the LXX. Greek version (Psalm 9.
IS. 38; Psalm :W. 11 ; Isalali 50. 9). Man. who cannot, in a physical point of view, stand before very mo//i, surely cannot, in a moral, stand before God. 20. from morning to evening—Unceasingly; or, lietter, between the morning and evening of one short da]/ (so Exodus 18. 14; Isaiah .S8. 12). "They are destroyed ;" better, " they would be destroyed,"
15). Haman was hanged on the gallows he prepared for Mordecai (Esther 5. 14; 7. 10). The wise the cunning, is carried headlong—Their scheme is precipitated before it is ripe. 14. Judicial blindness often is sent upon keen men of the world (Deuteronomy 28. 29; Isaiah 59. 10; John
If God withdrew His loving protection. Therefore man must not thlnlc to be holy before God, l)ut to draw holiness and all things else from God {v. 17.) 21. their e:iccellency —rPsiilm .SO. U: 1J(>.4; 1 Corinthians 13.8). But Umbreit, by an Oriental image from a bow, useless, because unstrung. "7'heir nerve or .'string wouUl be torn away." Michaelis, better in accordance with v. 19, makes the allusion be to the cords of a tabernacle taken down (Isaiah 33. 20). they die, even without wisdom—Rather, "They would 9.39). \5. From the sivord which proceedeth from their mouth (Psalm 59. 7 ; 57. 4). 16. the poor hath hope—of the interposition of God. Iniquity stoppeth her mouth (Psalm 107. 42; Micah 7. 9, 10; Isaiah 52. 15). Especially at the last day, through shame (Jude 15; Matthew 22. 12). The mouth was the offender (v. 15), and the mouth shall then be stopped (Isaiah 25. 8) at the end. 17. happy—Not that the actual suf Tering is joyous; but the consideration of the righteousness of Him who sends it, and tlie end for which perisli, yet not according to wisdom," but according to arbitrary choice, if God were not infinitely wise and holy. The design of the spirit is to show that the continued existence of weak man proves the inconceivable wisdom and holiness of God, whicli alone save man from ruin. [Umbreit.1 Rengfi. shows from Scripture, that God's holiness (Hebrew Kadosh) comprehends all his excellenrles and attributes. De Wette loses the scope, in explaining It, of the .shortness of man's life, contrasted with the angels "before they have attained to wisdom."
It is sent, make It a cause for thankfulness, not for complaints, such as Job had uttered (Hebrews 12. 11). Eliphaz implies that the end in this case is to call back Job from the particular sin of which he takes for granted that Job is guilty. Paul seems to allude to this passage in Hebrews
12. 5; so James 1. 12; Proverlis 3. 12. Eliphaz does not give due prominence to this truth, but rather to Job's sin. It is Elihu alone (32.-.37.) who fully dwells upon the truth, that atniction is mercy and justice in disguise, for the good of the suf Terer. 18. lie maketh sore, and bindeth uj>— (Deuteronomy 32. 39; Hosea 6. 1 ; 1 Samuel 2. 6). An image from binding upn wound. The healing art consisted much at that time in external applications. 19. in six . . . yea, In seven—(Proverbs 6. IB; Amos 1. 3). The Hebrew idiom fixes on a certain number (here six), in order to call attention as to a thing of importance; then increases the force by adding, wltli a yea, nay seven, the next higlier number; here seven, the sacred and perfect number. In all possible troubles; not merely in the precise number seven. 30. power—(Jeremiah 5. 12). Hebrew, hands, of the sword —(Ezekiel 35. 5, Margin) Hands are given to the sword personified as a living agent. 21.. (Psalm 31. 20; Jeremiah 18, CHAPTER V.
Ver. 1-27. Eliphaz's Conclusion from the Vision.
1. if there he any, &c.—Rather will He (God) reply to thee? Job, after the revelation Just given, cannot be so presumptuous as to think God or any of the holy ones (Daniel 4. 17; angels) round His throne, will vouchsafe a reply (a judicial expression) to his rebellious complaint. 2. wrath . . . envy—Fretful and passionate complaints; Buch as Ellphaz charged Job with (ch. 4. 5; so Proverlis 14.
80). Not, tlie wrath of God killeth the foolish, and His envy, Ac. 3. the foolish—The wicked, I have seen the sinner spread his roots wide In prosperity, yet clrcum Blanceii ruddenly occurred which gave occasion for his 18.) iVwrtp (Psalm 73. 9). 22. famine tliou shalt langli— Not, in spite of destruction and famine, which is true 313
Rejily of Job to Eliphaz JOB VI. He Eeproveih his Friends Jor Uiikindnesi, (Psalm 42.3; 80.5; 102.9). No wonder, then, I complain.
CHabnkkuk 3. 17, 18), though not the truth meant by
8. To desire death is no necessary proof of fitness 'or death. The ungodly sometimes desire it, so as to e.scap« troubles, without thought of tlie hereafter. The godly desire it, in order to be with the Lord; but they patiently wait God's will. 9. destroy lit., grind or crusli llsaiah
Eliplia/,, but because those calamities shall not come upon thee. A diflinent Hebrew word from that in u. 20; there, famine in general; here, the languid state of those wanting proper nutriment. [Baunes.] 23. in league -M-itU tlie stones of t5ie licld—They shall not hurt the fertility of thy soil; nor the wild beasts thy fruits. Spoken in Arabia Dcserta, where stones abounded. Arabia, derived from Arabah—a desert plain. The first clause of this verse answers to the first clause of verse 22; and the last of this verse to the last of that verse. The full realization of this
3. 15). let loose Ikis liand—God had put forth His hand only so far as to wound the surface of Job's flesh (ch. 1. 12; 2.6); he wislies that hand to be let toose, so as to wound deeply and vitally, eut me off—Metaphor from a weaver cutting off the web, when finished, from the thrum fastening it to the loom (Isaiah 38. 12). 10. I woitld harden myself—Kather, "I would exult in tlie pain, is yet future (Isaiah a5. 23, 25; Hosea 2. 18). 3*. Know— "Thou slialt rest in the assurance, that thine haljitation
1 knew that that pain would hasten my dealli. [Gesenius.] Umbieit translates the Hebrew oi "Let Him not spare," unsparing; and joins it with pain. The English Version is more vivid, concealed—I have not disowned, in word or deed, the commaiuls of the Holy One (Psalm 119.46; Acts 20.20). He says this in answer to Eliphaz' insinuation that he is a hypocrite. God is here called the Holy One, to imply man's reciprocal obligation to be holy, as He is holy (Levilicus 19.2). 11. What strengtli have I, so as to wan'ant the hope of restoration to health? a hope which Eliphaz had suggested. And what but a miserable end of life is before me, t/iat I should desire to prolong life f [Umbkeit.] UMBKElTand Rosenmuller not so well translate the last words to be patient. 12. Disease had so attacked him, that his strengtli would need to he hard as a stone, and his flesh like brass, not to sink under it. Put he has only llesh, like other men. It must, theret'ore, give way ; so that the hope of restoration suggested by Eliphaz is vain (see Note 5, 11). 13. Is not my helpinme !—The interrogation is better omitted. " There is the abode of peace; and (if) thou numljerest thine herd, thine expectations prove not fallacious." [Umbkhit.] Sin does not agree with the context. The Hebrew word— miss a mark, said of archers (Judges 20. 16). The Hebrew for "habitation" primarily means the fold for cattle; and for "visit," often to take an account of, to number. "Peace" is the common Eastern salutation; including inward and outtvard. prosperity. 25. ass tlie grass—(Psalm 72. IG). Properly, herb bearing seed (Genesis 1. 11, 12). 30. in ftUl age Bo full of dafjs (12. 17; Genesis 35. 29). Not mere length of years, but ripeness for death, one's inward and outward full development not being prematurely cut short, is denoted (Isaiah 65. 22). Thou shall come, not lit., but expressing willingness todie. Eliphaz speaks from the Old Testament point of view, which made full years a reward of the righteous (Psalm 91. 16; Exodus 20. 12), and premature death the lot of the wicked (lalm oo. 23). The righteous are immortal till their work is done. To keep them longer would be to render them less fit to die. God takes them at their best (Isaiah 57. 1). The good are compared to wheat (Matthew 13. 30). cometli in—lit., ascends. The corn is lifted, up off the earth and carried home; so the good man "is raised into tlie lieap of sheaves." [UiMKP.EiT.] 91. Searclied It . . . for tliy good— lit., /or thyself {Vasdm. is no help in me I " For " wisdom," deliverance is a bettei rendering. "And deliverance is driven quite from me." 1+. pity—A proverb. Charity Is the love whicli judges indulgently of our fellow-men: it is put on a par with truth in Proveri)s 3.3, for they together form the essence of moral perfection. [Umbreit.] It is the spirit of Ohristianity (1 Peter 4.8; 1 Corinthians 13.7; Proverbs 10. 12; 17.
] 1 1. 2 ; Proverbs 2, 4 ; 9. 12).
CHAPTER VI. FIRST SERIES CONTINUED.
17). If it ought to be used towards all men, much more towards friends. But he who does not use it forsakelh (renouncethO the fear of the Almighty (James 2. 13). I't. Those whom 1 regarded as my brethren, from whom 1 looked for lailhlulness in my adversity, have disappointed me, as the streams failing from drought; wadys of Arabia, rilled in the winter, but dry in the summer, which disappoint the caravans expecting to lind water there. The fulness and noise of these temporary streams answers to the past
Ver. 1-30 Reply of Job to Eliphaz. 2. thorouglily weiglied— Oil that, instead of censuring my complaiuls when thou oughtest rather to have sympal hi zed with me, thou wouldest accurately compare together my .lorruw, and my misfortunes ; these latter outweigh in the Ixilnnce the former. 3, tSiesnnd—(Proverbs 27. 3). are swallowed lip—See Margin. So Psalm 77. 4. I5ut Job plainl.v is apologizing, not for not having had words enou<//i, luit for having spoken too //if c/i and loo boldly ; and the licl/rew l.iige and loud professions of my frii'iuls ; their dryness
111 summer, to the lailureof the Irieiidsliip when net ded. The Arab proverb says of a treacherous friend, "1 trust not In thy torrent" (Isaiah 58. 11, Margin). 8trM«ms of hrooks— llatlier, "the brook in the ravines which passes away." II has no perpetual spring of water to renew it (unlike "the louulain of living waters,'' Jeremiah 2. 18; Isaiali 33. 16, at the eiidl; and thus passes away as rapidly as It arose. 10. blackish lit.. Go as a mourner in black is, to spea/c rashly. (Umtsueit, Gesenius, IIosenmullkr.] "Therefore were my words so rasJi." 4. arrows . . . within me have pierced me. A poetic image rcpre.sent Ing the avenging Almighty armed with bow and arrovi's (Psalm 3S. 2, 3). Here the arrows arc poisoned. Peculiarly appropriate, in reference to the burning pains which iieneU'ated, like poison, into the inmost /)r(/7.s—("spirit ;" as contrasted witli tri Kre surface flesh ivounds) ot Job\ Ijody. set tliemselvcs in nn'ay—A military image (Judges 20. clotliing (Psalm 31. 14). A vivid and poetic image to picture the stream turbid and black with melted ice and snow, ih'sceiidiiig from the mountains into the valley. In the ne.vt clause, the snow dissolved is, ill the poet's view, hid. In the Hood. [Umbueit.] 17. wax warm Rather, at (he time when, (^liut they soon) [Umbkeit], " they become narrowei- {How in a narrower hn\),they are 33). All the terrors which the Divine wrath can muster are set in arr.ay against me (Isaiah 42. 13). 5. Neither wild animals, as the wild ass, nor tame, as the ox, are dissallsfled when well supplied with food. The braying of the one, and the lowing of the other, prove distress and want of palatable food. So, Job argues. If he comiilanis. It
Is not without cause; viz., his pains, which are, as It silent (cease to flow noisily); In the heat (of the sun)
Wt'.ve, disgusting food, v/h\ch God feeds him with—end of verse 7. lJut he should have remembered a rational being fihould evince a better spirit than the brute. 0. iin Bnvoury—Tasteless, Insipid. ISidt is a chief necessary of Vie to an lOastern, whose food is mostly vegetable, tlic wMtc— lit., spittle (I Samuel 21. 13), which the wliite of an egg reseml)les. 7. To tnueli is coni raslcd with meat. "My t hey are consumed or vanish out of their place. Kirst the slieain flows more narrowl.v—then becomes silent and still; at length every trace of water disappears b.v evaporation under the hot sun." [Umbkeit. | 18. turned asideliather, Oiravans (Hebrew travellers) turn aside from their way, by circuitous rout(>s, to olitain water. Tluy luul seen iho. brook In spring full of water: and now In the suninier heat, on their weary Journey, they lui ii oti thelr taste refused even to touch It, and .yet am I fed wllli such meat of sickness." Tlie second clause lit., Is, "Such Is like the sickness of my food." The natural taste abhors even to touch Insipid food, and such forms my nourishment. For my sickness Is like such nauseous food. [U/MituKiT.] 314 roail by a devious route to reach the living waters, which tliey remembered with such i)leasui<'. Hut, when " they go," It ls"i/ito a desert." [NoYES and Umbuicit.] NotM Knglish Version, "They go to nothing," which would be a /oi'.s Reproof Cuntinued. JOB VILHe Excuses his Desire for Death, matter. .30. Will yon say that my guilt lie" in the organ of speech, and will you call it to accounf or is it that my taste (palate) or discernment is not capable to fcn-ni a judg' ment of pervei-se things f Is it thus you will explain the fact of my having no consciousness of giult ? [Um bkeit j tame rppetition of tlie drying up of the waters in v. 17; Insteiui of waters, tliey find an "empty xvildcrnenn and, not liavinf? strength to regain their road, bitterly disappointed, Ifu'i/ perish. The terse brevity is most expressive.
19. flit toop^4— t. e.. Caravans. Tcma, north of Arabia Deserta. near tlie S.yrian desert; called from Tenia son of Ishmael (tienesis 25. 15; Isaiah 21. 14; Jeremiah 25. 23). Still
CHAPTER VII.
80 ealled by the Arabs. Verses 1!), 20 give another picture
Vcr. 1-21. .loB Excu.SES His De.sire for Death. 1. appoii>te<I time—Better, warfare, har<l conflict with evil
the mortitieation of disappointed liopes, viz., those of the caravans on the direct road, anxiously awaiting the return of (heir companions from the distant valley. The Tnenlion of the locality whence the caravans came gives living reality to the picture. Sheba refers here not to the marauders in Nortli Arabia Deserta (ch. 1. 15), but to the merthfnls (Kzekiel 27.22) in the soiUh, in Arabia Felix or Vemei.. "afarolf" (.leremiah 6.20; Matthew 12.42; Genesis (HO in Isaiah 40.2; Daniel 10. 1; an<l cii. J 1. 14); translate it appointed time (ch. 14. 5, 13 ; Psalm 39. 4). Job reverts to t he sad picture of m.an, however great, which he had drawn (ch. 3. 14), and details in this cliapter the miseries which his friends will see, if, according to liis request(ch. (i. 28), they will look on him. Even the Christian soldier, " warring a good warfare," rejoices when it is coiiiplcted (1 Timothy 1. 18; 2 Timothy 2.3; 4.7,8). a. earnestly <lesiretU Hebrew, pants for the (evening) shadow. Kasterns measure time by the length of their shadow. If the servant longs for the evening when his wages are i)aid, wiiy may not Jolj long for the close of his hard service, when he shall enter on h\»rewardf This proves that Job did 1 2.S\ Caravans are first mentioned (Genesis 87. 25) ; mn needed to travel thus in companies across the desert, for defence against the roving robbers, and for mutual accommodation. "Tlie companies waited for them," cannot refer to the caravans irho liad gone in quest of tlie waters for V. 18 describes their utterdestruction. !iO. lit. , each liad hoped, viz., Iliat their companions would find water. The greater had been their hopes the more bitter now their disappointment; th<;i/ came thither, to the place, and were ashamed : lit., t\\e\v eountrnances &»»«, an Oriental phrase lor the shame and consternation of deceived expectation. So as/iavied as to disappointment (Romans 5. 5;. 31. As the dried-up brook is to the caravan, so are ye to me, viz., a notliing; ye might as well not be in existence. [UmBREIT.] The Margin, like to them or it (viz., the waters of not, as many maintain, regard the grave as a mere sleep.
3. Months o/ comfortless misfortune. "I am made lo possess," lit., to be heir to. Irony. 2'o 6f heir to, is usually a matter of Joy; but here it is the entail an involuntary and dismal inheritance. Months, for days, to expri-ss its long duration. Aj>pointcd, lit., they have numbered lo me ; marking well the unavoidable doom a.ssigned to liim. 4-.
Lit., " when shall be the.flight of the night?" [Gesenius.] UMBitEiT, not so well, "the niglit is long exlended:" lit., measured out: so Marg. 5. In elephantiasis maggots are bred in tlie sores (Acts 12.23; Isaiah 14. 11). cloils of diist — liillhcr, a o-ust of dried filth and accumulated corruption tlie brook), is not so good a reading, ye see, aixl are afraid—Ye are struck aghast at the sight of my ini.sery, and ye lose presence of mind. .Tob iiuts this mild construction on tlieir failing to relieve him with atl'e(ttionate consolation. And yit I did not ask you to bring me a (ch. 2. 7, S). iny skin Is broken and loatlisome—Halher, comes together so as to heal up, and again breaks out with running matter. [GE.SENIUS.] More simply the Hebrew is, " My skin rests (for a time) and (again) melts away" (Psalm gift ; or to pay for me out of your substance a rervard (to the Judge, to redeem me from my punishment); all I asked from you was affectionate treatment. !23. the mlglity 'I'lie oppressor, or creditor, in whose power the debtor was. [IlMliKEIT.] ii4:,-i5. Irony—If you can teach me the right view, I am willing to be set right, and hold my tojtg-ue; and oS. 7). 0. (Isaiah 38. 12.) Every day like the weaver's shuttle leaves a thread behind; and each shall wear, as he weaves. But Job's thouglit is, that his days must swiftly be cut otr as a web ; without hope, viz., of a recovery and renewal of life (ch. 14. 19; 1 Chronicles 29. 15). 7. Address to God. Wind, a picture of evanescence (Psalm 78. 39). sitall no more see—Rather, "shall no more return to see good." This change from the dilferent wish in cli. 3. 17, &c., is most true to nature. Pie is now in a softer mood; and a beam from former days of prosperity falling upon memory, and the thonglit of the unseen world, where; one to be made to see my error. Buc then if j'our words be really the right words, liow is it that they are so feeblef " Yet how feeble are the words of what you call the right view." So U\e Hebrew is used (in Micali 2.10; 1.9). The Kngli.ih Version, "How powerful," &c., does not agree so well with the last clause of the v. "And what will your argulngs reprove?" lit., " the reproofs which proceed from you;" I he emphasis is on you ; you may find fault, who are not in ni.i/ situation. [Umbreit.] 26. Do you imagine, or mean, to reprove words, and (to reprove) the speeches of one desperate, (which are) as wind, mere notliings, not to be so narrowly taken to task ? Umbueit not so well takes the Hebrew for as wind, "as sentiments;" m.iking formal .Kntiments antithetical to mere speeches, and supplying, not the word "reprove," but "would you regard," from the first clause. 2T. " Ye overwhelm :" lit.., "j/e cawse (supply, your anger) [Umbreit], a. net, viz., of sophistry |Noyes and ScnUTTENS], lo fall upon the desolate (one bereft of help, like tlie fatherless orphan) ; and ye dig (a pit) for your friend," i.e., try to ensnare him, to catch him in the use ,of unguarded language. [Noye.s.] (Psalm .57. 0); metaphor from hunters catching wild beasts in a pit covered with l)rushwood to conceal it. Umbreit from the Syriae, and answering to his interpretation of the first clause, is see7i no more (v. 8), drew from him an expression of regret at leaving this world of light (Ecclesiastes U. 7). So llezekiah (Lsaiah 38. U). Grace rises above nature (2 Corinthians 5. 8). 8. The eye of him who beholds me [present, not past English Veision], i.e., in the very act of beholding me, seeth me no more. "Thine eyes (are) upon me, and I am not?" He disappears, even while Ood is looking upon him. Job cannot survive the gaze of Jehovah (Psalm 104. 32; Revelation 20. 11). Not " Thine eyes seek me and I am not to be found;" for God's eye penetrates even to tlie unseen world (Psalm 139. 8). Umbreit unnaturally takes Thine to TCier to one of the three friends. 9. (2 Samuel 12. '23.) the grave—The Sheol, or place of departed spirits, not disproving Job's belief in tlie resurrection. It inei'ely means. " He shall come up no more" in the present order of things. 10. (P.salm 103. Ifi.) The Oriental keenly loves his dwelling. In Arabian elegies the desertion of abodes by their occupants is often a tlieme of sorrow. Grace overcomes this also (Luke 18. 29 ; Acts 4. 34). 11. Therefore, as such is my hard lot, I will at least have the melancholy satisfaction of venting my sorrow in words. The Hebrew opening words, therefore I, at cdl events, express self-elevation. [Umbreit.] 13-14:. Why doest thou deny me the comfort of care-assuaging sleep ? Why .nearest thou me with frightlias " Would you be indignant against your friend ?" The Hebrew in ch. 41. 6, means to feast vpon. As the flrst cl.'iuse asks, " Would you catch'him in a net f" so this follows up the Image, "And would you next feast upon him, and his miseries?" So LXX. 28. be content—Ratlier, 6p ptowed to—look. Since you have so falsely judged my words, lock upoti me, i.e., upon my countenance: for (it is evident before j'our faces) if J lie; my countenance will betray me. If I be the hypocrite that you suppose. 39. Return— Ilather, retract your cliarges : " Let it not be iniquity ;" i. e., ful dreamsi Am I, then,« sea (regarded in Old Testament poetry as a violent rebel against God, the Lord of nature, who th(^refore curbs his violence) (Jeremiah 5. 22)? or a whale (or some other sch monster) (Isaiah 27. 1), that thou '. retract ) thai injustice may not be done me. Y'ea retract, " my righteousness is in it;" i.e., my right is involved iu this Firil Speech of Bildad, JOB VIII. more Severe than that of ElipkaL
It the first und chief anxiety (Psalm "8.34; Hosea 5.15," Isaiah 26. 9; Proverbs 8. 17; 13. 24). 6. " He would awake for thee," i.e., arise to thy help. God seemed to be asleep towards the sufferer (Psalm 35. 2.3; 7. 6; Isaiah 51. 9). make . . . prosperous—Restore to prosperity thy (their) righteous habitation. Bildad assumes it to have been heretofore the habitation of guilt. 9. thy beginning The beginning of thy new happiness after restoration, latter end—(ch. 42. 12 ; Proverbs 23. 18). 8, 9. The sages of the olden time reached an age beyond those of Job's time (Note 42. 16); and therefore could give the testimony of a fuller experience, of yesterday— /. c, a recent race. We know nothing as compared with them, from the brevity of our lives. .So even Jacob (Genesis 47.9). Knowledge consisted then in the results of observation, embodied in poetical proverbs, and handed down by tradition. Longevity gave the opportunity of wider ol)servation. a shadow-(Psalm 144. 4; 1 Chronicles 29. 15). 10. teach thee—(ch. 6. 24), had said, " Teach me." Bildad, therefore, says, Since you want teacliing. Inquire of the fathers. They will teach thee, utter words—more than mere speaki ug needest thus to watch and curb mcf The Egyptians "wiitolied" the crocodile most carefully to prevent its doing iniscliiel'. 14. The frightful dreams resulting from elephantiasis he attributes to God; the common belief assigned ail night visions to God. 15. Umbkkit translates, "So that I could wish to strangle mj'self—ilead by my own liands." He softens this idea of Job's harboin-ing the thought of suicide, by representing it as entertained only in agonizing dreams, and immediately repudiated with horror next verse, "Yet that (self-strangling) I loathe." This is forcible and graphic. Perhaps tlie meaning is simply, " Wy soul chooses (even) strangling (or any violent death) rather than my life" (lit., mij bones) (Psalm
35. lOj; r. p., rather than the wasted and diseased skeleton, left to him. In this view, "I loathe it" (v. l(i) refers to his life. 16. "Let me alone;" i. e., cease to af Hict me for the few and vain days still left to me. 17. (Psalm 8. J ; Itt. 3.) Job means, " What is man that thou shouldest makelnm of so much importance, und that thou shouldst expend such attention (heart-thought) upon him" as to make him the subject of so severe trials? Job ought rather to have reasoned from God's condescending so far to notice man as to try him, that there must be a wise and loving purpose In trial. David uses the same words in their right application, to express wonder that God should do so much as He does for insignificant man. Christians who know God manifest In the man Christ .Tesus still more may use them. 1^. With each new day (Psalm 73. It). It is rather God's m' rcies, not our trials, that are " new every morning" (Lamentations 3. 23). The idea is that of a shepherd taking count of his flock every morning, tosee if all are there. [CoccEius.] 19. "How long (like a jealous keeper) wilt thou never take thine eyes off (so the Ileb. for depart from) me? T'^or let me alone for a brief respite" (lit., so long as I take t • stvallow my spittle). An Arabic proverb, like our, " put forth well-considered words." out of their heart From observation and reflection. Not merely, from their mouth: such as Bildad insinuates, were Job's words. Verses 11,12,13 embody in poetic and sententious form (probably the fragment of an old poem) the observation of the elders. The double point of comparison between tlie ungodly and the paper-reed is, 1. The luxuriant prosperity at first; and, 2. The sudden destruction. 11. rush Rather papcr-reed : the papyrus of Egypt, which was used to make garments, shoes, baskets, boats, and paper (a word derived fi om it). It and the flag or bulrush grow only in marshy places (such as are along the Nile). So the godless thrive only in external prosperity ; there is in the hypocrite no inward stability; his prosperity is like the rapid growth of water plants. 12. notcutdown —Ere It has ripened for the scythe, it withers more suddenly than any herb, having no self-sustaining power, once that the moisture is gone, which other herljs do not need in the same degree. So ruin seizes on the godless in the zenith of prosperity, more suddenly than on others who appear less firmly sp.ated in their possessions. fUMniu'.fr.] (Psalm ir2. in.) 13. paths—So ways (Proverbs 1. till I draw my breath. 80. "I have sinned (I grant); yet what sin can I do against (to: ch. 3'>. 6) thee (of such a nature that thou shouldst jealously watch and deprive me of all strength, as if thou didst fear me)? (Yet thou art one who hast men ever in view, ever ivatchest them)— thou Watcher (v. 12; Daniel 9. 14), not as English Version, Preserver [Gese'Sivs] of men." Job had borne with patience his trials, as sent by God (ch. 1.21; ch.2. lOi; only his reason cannot reconcile the ceaseless continuance of his mental and bodily pains with his ideas of the Divine nature, set roe ns a mark—Wherefore dost thou make me thy point (f attack? i.e., ever assail me with m-w pains. [Umbreit.] (Lamentations 3. 12.) 21. for now— very soon, in the morning—Not the resnrreetion ; for then Job will be found. It is a figure, from one seeking a sick man in the morning, and finding he has died in the night. So Job implies that, if God does not help him at once, it will be too late, for he will be gone. Tlie reason why God does not give an immediate sense of pardon to awakened sinners is, they think they have a claim on God for it.
19). all that forget God—The distinguishing trait of the godless (Psalm 9.17; 50.22). 14. cut oft—So Gesknius. Or, to accord with the metaphor of the spider's liouse, "The confidence (on which he builds) shall be laid in ruins" (Isaiah 59. 5, 6). 15. he shall hold If fast—Implying his eager grasp, when the storm of trial comes. As the spider "holds f;ist" by its web; but with this difl'crence, the light spider Is sustained by that on which it rests, the godless Is not by the thin web on which he rests. The exi)ression, "Hold fast," properly applies to the spider holding his web, but is transferred to the man. Hypocrisy, like the spider's web, is Ilne-si)un, flimsy, and woven out of its own inventions, as the spider's web out of its own bowels. An Arab proverb says, "Time destroys the well-built house, as well as4he spider's web."
CHAPTER VIII. FIKST SERIES.—FIUST SPEECH OF nH.»An, MORE SEVERE
ITi. before the sun— i. e.. He (the godless) Is green only
AND COARSE THAN EI. "HAZ. Ver. 1-22. The Address of Bildad. 3. like n . . . •wind—Disregarding restraints, and daring against God. a. The repetition of pei-vert gives an emphasis galling to Job (ch. 31. 12). "Wouldest thon have God (as thy words imply) pervert Judgment," by letting thy sins go unpunished? He assumes Job's guilt from his sufferings. 4. If— Rather, "since thy children have sinni'd against Him, and (.vi'nce) He has cast thetii away for (//cbreiv, by lite hand of) their transgressions, (Yet) if thou wouldest seek unto God, &c.. If thou wert pure, &e., surely (even) now He would awake for thee." UiMiiHEiT makes Iheapodosls to, "since thy chllilrcn," Ac., begin at " He has east them away." Also, Instead of/or " H(> gave them up to < lit., into the hand of) their own guilt." liildad expresses the Justice of God, which Job had arralirned. Thy children hav<; sinned, God leaves them lo the consequence of their sin. Most cutting to the heart of the bereftved father. 5. »cck unto God bctlnieH—Kai-ly. Maive 31G tiefnre the sun rises; but he cannot bear Its heat, and withers. So succulent plants like the gourd (Jomih 4. 7, S). But the wldespreadlng In the garden does not quite accord with this. Better, "in sunshine;" tlie sun repre-* Renting the smiling fortune of the hypocrite, during wlilch he wondrously progresses. [tTMnRi''.iT.] The image
Is that of n'feds growing In rank luxuriance, and spreading over even heaps of stcnii'sand walls, and then being speedily torn away. 17. seeth the i>l»<-t' of utonrs—lfebreir, " the house of stomas ;" i.e., the wall surrounding the garden. The parasite i)lant, in ereejiing towards and over the wall—tlie utmost hound of the gardenis said figuratively to "see" or regard It. 18. If He (God) tear him away {Kngli.sh Version, destroy; \iro\^vv\y ,totear away rapidly and violently) fi'om his place, " then it (tluplace personified) shall d(Miy him " (Psalm 103. 16). The very soil t« ashamed of the weeds lying withered on Its surface, as though It nr-ver had been connected with tlicMU. .So, when the godless falls from prosperity, his nearest friends dls-
Reply of Job to Bildad. JOB
IX. No Contending with God,
own hlra. 19. Bitter Irony. The hypocrite boasts of and was therefore &fool, and was chained in the sky as a punishment; for its rising is at the stormy period of the year. He is JVimrod (the exceedingly imjnous rebel) among the Assyrians ; Orton among the Greeks. Sabaisra (worship of tlie heavenly hosts) and hero-worship were blended in his person. He first subverted the patriarchal order of society by substituting a chieftainship based on conquest (Genesis 10.9,10). Pleiades lit., "the heap of stars;" Arabic, "knot of stars." The various names of this constellation in tlie East expresses the close union of the stars in it (Amos 5. 8). chambers of the south—The unseen regions of the southern hemisphere, with its own. set of stars, as distinguished from tliose just mentioned of the northern. The true structure of the earth is liere implied. 10. Repeated from Kliphaz, ch. 5.9. 11'. I see Him not: He passeth on—The image is that of a howling wind (Isaiah 21. 1). L>ke it when it bursts invisibly upon man : so God is felt in the awful effects of His wrath, but is not seen (John 3.8). Therefore, reasons Job, it ia impossible to contend with Him. 13. If "He taketh away," as in my case all that was dear to me, still a mortal cannot call Him to account. He only takes His own. He is an absolute King (Ecclesiastes 8. 4; Daniel 4, Joy. This then is his "joy " at tlie last, and out of tlie eartb- -Otliers immediately, who take the place of the man thus punished. Not jrocZ?^ men (Matthew 3. 9). For "tire place " of the weeds is among stones, where the gardener wishes no plants. But, un(/odly ; a fresh crop of weeci* always springs up in the hooiu of those torn up: there is no end of liypocrites on earth. [Umbkeit.] 30. Bildad regards Job as a righteous man, wlio lias fallen
Into sin. "God will not cast otT for ever a perfect" (or godly man, such as Job was), if he will only repent.
Tliose alone who persevere in sin God will not help" {Hebrew, take by the hand; Psalm 73. 23; Isaiah 41. 13; 42.
8) when fiillen. 31. Till—lit., " to the point tliat;" God's blessing on thee, when repentant, will go on increasing to the point that, or until, &c. aa. The haters of Job are the wicked. They shall be clothed with sliame (Jeremiah
3. 25 ; Psalm 35. 26 ; 1U9. 29), at the failure of their hope, that Job would utterly perish, and because they, instead of him, come to nauglit.
CHAPTER IX,
3'j). 13. If God—Ratlier, "God will not witlidraw His ar.Ksr," t. e., so long as a mortal obstinately resists. [UmBREIT.] tike proud helpers The arrogant, wlio would help one contending witli tlie Almighty, are of no avail against Him. 14. How much less shall II—Wlio am weak—seeing that the mighty have to sloop before Him. Clioose words (use a ivell-chosen speech, in order to reason) with Him. 15. (Ch. 10. 15.) Though I were conscious of no sin, yet I would not dare to say so, but leave it to His judgment and mercy to justify me (1 Corinthians 4.4). 16, 17. "I would not believe that He had liearkened unto my voice, who breaketh me (as a tree stript of its leaves) with a tempest." ly. Umbkeit takes these as the words of God, translating, "What availeth the might of the strong?" "Here (saithhe) behold! wliat availeth justice? Who will appoint me a time to plead ?" (So Jeremiah 49.
FIRST SERIES.
Ver. 1-35. Reply of Job to Bildad. 3. I Iti»ow that It is so—That God does not " pervert justice " (8. 3). But (even though I be sure of being in the right) how can a mere man assert ills right—(be just) with God. The gospel answers (Romans 3. 26). 3. If He (God) will conleud with him—iii., " deign to enter into judgment." he cannot answer, &c.—He (man) would not dure, even if he had a thousand answers in readiness to one question of God's, to utter one of them, from awe of his Majesty. Hebrew, Wise in heart (understanding) ! And miglity in power ! God confounds the ablest arguer by His wisdom, and the mightiest by His power, hardened—viz., himself, or his »iec/k (Proverbs 29. 1); i.e., defied God. To prosper, one must fall in with God's arrangements of providence and grace. 5. and they know not—Hebrew for " suddenly, unexpectedly, before they are aware of it " (Psalm
19). Tlie last words certainly apply better to God llian to Job. The sense is substaniially the same if we make "me," with English Version, apply to Job. The "lo!" expresses God's swift readiness lor battle when challenged. 30. it—(ch. 15. e ; Luke 19. 22) ; or " Ae," God. 31. Lit., here (and in d. 20). "I perfect! I should not know my soul! I would despise (disown) my life;" t.e.. Though conscious of Innocence, I should be compelled, in contending with the intlnite God, to ignore my own soul and despise my past life as if it were guilty. Li^'OSE.v.MULLEii.] 33. one thing—"It is all one; whether perlect <.>v wicked—He destroyeth." This was the point Job maintained against his friends, that the righteous and wicked alike are afflicted, and that great sufl'erlngs here do not prove great guilt (Luke 13.1^; Ecclesiastes 9.2). 33. If— Rather, " While (His) scourge slays suddenly (the wicked, v. 22), He laughs at {disregards ; not derides) the pining away of the Innocent." The only dllt'erence, .says Job, between the innocent and guilty is, the latter are slain by a sudden strolie, the former pine away gradually. The translation, " trial," does not express the antithesis to "slay suddenly," as "pining away" does. [UMliitEiT.] 34. Referring to righteous judges, in antithesis to "the wicked" in the parallel first clause. Whereas the tvickcd oppressor often has the eartli given into his hand, the righteous /i(t/(7C« are led to execulio' , culprits had their /acc.v covered preparatory to execution (Esther 7.8). Thus the contrast of the wicked and rigliteous here iinsweis to that in v. 23. It not, where and wlioT If God be not the cause of these anomalies, u'here is the cause to be found, an<l J(7/o is hef 35. a post—A courier. In the wide Persian empire such couriers, on dromedaries or on foot, were enii)loyed to carry the royal commands to the distant provinces (Esther 3. 13, 15; 8. 14). My days are not lilce the slow caravan, but the fleet post. The days are themselves poetically said to see no good. Instead of Job in them (1 Peter 3. 10). 30. swift ships—Rather, canoes of reeds or papyrus skiffs, used on the Nile, swift from their lightness (Isaiah 18.2). 38. The apodosis to 27—" If I saj', &c." " I still am afl-aid
35. 8); "at unawares;" //eftrew, wiiich he knoweth not of (Joel 2. 14; Proverbs 5. 6). 6. The earth is regarded, poetically, as resting on pillars, which tremble in an earthquake (Psalm 75. 3; Isaiah 24. 20). The literal truth as to tlie earth is given (26. 7). 7. Tlie sun, at His command, dotli not rise viz., in an eclipse, or the darkness that accompanies earth Quakes (u. 6). sealeth up i. e., totally covers, as one would seal up a room, that Its contents may not be seen. 8. spreadcth out—(Isaiah 40. 22; Psalm 104. 2). But throughout it is not so much God's creating, as His governing, power over nature that is set forth. A storm seems a struggle between Nature and her Lord ! Better, tlierefore, " Who bowelh the heavens alone," without help of any other. God descends from tlie bowed-down heaven to the earth (Psalm
18. 9). The storm, wherein the clouds descend, suggests thislmage. In the descent of the vault of heaven, God has come down from His high throne, and walks majestic over the mountain waves {Hebrew, heights), as a conquei-or taming their violence. So tread upon (Deuteronomy 33.
29; Amos 4.13; Mattliew 14.26). The Egyptian hieroglyphic for impossibility is a man walking on wave.s.
9. maketh—Rather, from the Arabic, covereth up. This accords better with tlie context, whicli describes His boundless power as controller rather tlian as creator. [Umureit.] Arctunis—The great bear, wliich always revolves about the pole, and never sets. The Chaldeans and Aral)s, early named and grouped in constellations the stars; often travelling and tending flocks by night, they would naturally do so, especially as the rise and setting of some stars mark the distincti<m of seasons. Brinki.ey, iiresiiming the stars here mentioned to be those of Taurus and Scorpio, and that these were the cardinal conslellalions of spring and autumn In Job's time, calculates, l)y the precession of equinoxes, the time of Job to l)e 818 years after tlie deluge, and 1S4 before Abraham. Orion— Ilehri-w, the fool; in ch. 38.31 lie appears fettered with "bands." The old legend represented this Star an a hero, who presumptuously rebelled against God, JoVs Reply to Bildad Coniinued. JOB X, XI. First Speech of Zophar, of all my sorrows (returning), for I know that thou wilt (dost) not (by removing my sufferings) liold or declare me Innocent. How then can I leave off my hedvlncss > 29. Tlie ?/is better omitted : I (am treated by God as) wicked his guilt, to wear out the accused, changes and war Rather ("thou settest in array) against me host after host" (lit., changes mid a host, i. e., a succession of hosts), viz., his afflictions, and then reproach upon reproach IVom his friends, ao. But, since I was destined from my birth to these ills, at least give me a little breathinij time during the few days left me (ch'g. 3t ; 13. 21 ; Psalm 39. 13;. The ideas of order and light, disorder and darkness, harmonize (Genesis 1. 2). Three Hebrew words are used lor darkness; in u. 21 (1,) the common word " rfa»7.-ne** .•" here (2,) " a land of gloom" (from a Hebrew root, to cover up): (;i,) "as thick darkness" or blackness (from a root, expressing why then labour I in vain (to disprove His cliarge). Job submits, not so much because he is convinced that God is Tijhl, as because God \& poiverful and lie iveak. [Barxes.] 30. snow water— Thought to be more cleansing than common water, owing to the wliiteness of snow (Psalm
51.7; Isaiali 1.18). never so clean—Better, to answer to tlie parallelism of the fii'st clause whicli expresses the cleansing material, lye: the Arabs used alkali mixed witli set). "Where the light thereof is like blackness." Its only sunshine is thick darkness. A bold flgure of poetry. Job iu a better frame has brighter thoughts of the unseen world. But his views at best wanted the definite clearness of the Christian's. Compare with his words here (Revelation 21. 23; 22. 5; 2 Timothy 1. 10). oil, as soap (Psalm 73. 13; Jeremiah 2. 22). 3i. (Ec'clesiastes
6.10; ^f>aiah 45. 9.) 33. daysman — Mediator or umpire; the imposition of wliose hand expresses power to adjudicate between the persons. There might be one on a level with Job, the one party; but Job knew of none on a level with the Almighty, the other party (1 Samuel 2. %')). We Christians know of such a Mediator (not, however, in the sense umpire) on a level with botii—tlie God-man, CHAPTER XI.
Clu'ist Jesus (1 Timothy 2. .5). 34:. rod—Not here the symbol of punishment, but of power. Job cannot meet God on fair terms so long as God deals with him on the footing of His almighty power. 33. It is not so with me— As it now is, God not taking His rod away, I am not on such a footing of equality as to be able to vindicate my- FIRST SERIES. Ver. 1-20. FIRST SPEECH OF ZoPHAR. 3. Zopliar assal Is Job for his empty words, and Indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orii'Utals (Proverbs 10. 8, 19). 3. lies—Rather, vain boasting (Isaiah 16.6; Jeremiah 48.30). The "men" is emphatic; men of sense; in antithesis to "vain boasting." mockest —Upbraidest God by complaints. 4. doctrine—PurpiKsely used of Job's speeches, which sounded like les.sons of doctrine(Deuteronomy ;i2. 2; Proverbs 4. 2). thine—Addressed to God. Job had maintained his sincci-ity against his friends' suspicions, not J'aultlessness. G. to that whicli self.
CHAPTER X.
Ver. 1-22. Join's Reply to Bildad Continued. 1. leave my complaint to myself—Rather, "I will give loose to my complaint" (ch. 7.11). "-4. sliow me, Ac.—Do not, i)y virtue of thy mere sovereignty, treat me as guilty without .showing me the reasons. 3. Job is unwilling to think God can have "pleasure" in using his power to "oppress" the weak, and to "treat" man, " tlie work of His own hands, as of no value" (u. 8; Psalm 13S. Ki. sliine apon—Favour with prosperity (Psalm 50.2). 4-6. Dost thou see as feebly as man? i.e., with the same uncharitable eye, as, for instance. Job's friends. Is thy time as short? Inipossilde ! Yetone might think, from the rapid succession of thy strokes, that thou hadst no time to spare in ovin-wlielminjf me. 7. " Altliough thou (the Omniscient) knowest," Ac. (connected with i'. (ii, " thou searchis !—Rather, "they are double to (man's) tvisdoin." [MicilAELi.s.J HolheHebrcw is rendered (Proverbs2. 7). God's ways, which you arraign, if you were shown their secret wisdom, would be seen vastly to exceed that of men, including yours (1 Corinthians 1.'25). cxa«'tcth — Rather, "God consigns to oblivion in thy favour muc of thy guilt." 7. Rather, "Penetrate to the perfections of l/ie Almighty' (ch. !). 10; Psalm 139. (i). 8. It—The " wisdom" oi Goii (v.'ti). The abruptness of the Hebreiv is forcible: "The heights of heaven ! What canst thou do" (as to attaining to llieiu with thy gaze, Ps.alin 139. 8)? know— n'z., of His perfections. 10. cut off— Rather, as in ch. 9. l\, pass over as a storm ; viz., rush upon In anger, shut —In prison, with a view to trial, gather toj;ethCr—The parties for Judgment : hold a judicial assembly, to pass -sentence on the prisoiu'is. 11. (P.salm 91. 11.) consider—.So as to punish es! alter my sin." and . . . (that) none can deliver ont of tliine liand—Therefore thou hast no need to deal with me with the rajiid violence which " man" would use (Note v.(i/. "Made" with pains; implying « ii-ork of di(lirully anil art: applying to God language applical)lc only to man. together roiiitd abont— Implying that the human body is a (.-Dmplnlc unity, the parts of wliich on all .tides will bear the closest scrutiny. 9. clay—Next verse proves that the reference here is, not so much to the pcri.ih<d>le nature of tlie materials, as to llicir wondrr/ul /<i.s/iionin</ liy the Divine potter. 10. In the organization of tlie l)ody from it. Rather, from the connection, i'. 6, "He seeth wickedness also, which man does wol perceive;" lit "But no (other, save He) percelvelh it." [U.mbri'.it.J God's " wisdom" (u. 6), detects sin where Job's human eye cannot reach (v. 8), so as to see any. I'Z. vain—Hollow, iroiild be — Wants to consider himself " wise;" oppos«\i to God's "wisdom" (note, v. 11); refusi-s to see sin, wheie God sees
Its rude commencements the liquid original gradvially assumes a tnore solid consistency, like milk curdling into cheese (Psalm 13i). 15, 16). Science reveals that the chyle circulattd by the lacteal vessels Is the supply to every organ. 11. fenced—Or " Inlaid" (Psalm l !!(. 15>; curiously wrought." [ll MliitlCIT.] In the I'cetus the sljin appears
It ( Romans 1. 22). wild ass's colt—A proverb for untamed wlldncss (ch. 39. 5, 8; Jeremiah 2.21; Genesis Hi. 12; Jftbrrie, "a wlld-ass man"). Man wishes to appear wisely obedient Ui his Lord, whereas he ls,/rom liis birth, iin.icdf diied in spirit. 13. The apodosls to the " If" Is at t\ 15. The "preparation of the heart" Is to be obtained (Proverbs first, th(^n tlu> flesh, then the harder parts. 1:4. vi Mitallon —Thy watchful Providence, spirit— I'reatli. lit. is with thee-Was thy jnirpose. All God'sdealings wit h Job In his crcat Ion, preservat Ion, and presenta llt i<'t ions wer(: part of His secret counsel (Psalm 139. 16; Acts 15. IS; Kccleslasles
16. 1) by "stretching out the hamls" in prayer lor U (Psalm 10. 17; 1 Chronicles '29.18). 14. Rather, "if thou wilt put far away the lni<iulty In thine hand" (as /aecheus did, Luke 19.8). The apodosis or conclusion Is at 8.11). 14, I'i. Job Is perplexed, Ix'causi God "marks" every sin of his with diich ceaseless riour. Whether "wicked" {r/odlcix and a hypocrite) or " righleous" (comparallv<'ly: sincere), God condemns and punishes alike, r. 15, " then shalt thou," Ac. l.'i. Zophar refers to Job's own words (ch. 10. 15), "yet will I not li,ft up my head," even though righleous. Zophar declares. If Job will follow his advice, he may "lift up his lace." spot—(Deuteniiiomy lift up my hcnd— In conscious Innocence (Ps. 3. 3). we tliou -Rat her, "and seeing I see— (I loo well see) mine al-
3'i5). Hi eiulfast— rtin.fa.Ht together, like metals which become llrin and hard by fusion. The sinner on the contrary Is wavering. 10. Just as when the stream rnr.a dry fllcl 1(111," ( whieli seems to prove me guilty). [I'Miimoi r.) 10. increaset!« — Rather, (If) I lift up (my head) thou woulilest hunt me, &R. [Umhreit. | and nRain—As If a Hon should not kill his prey nt once, bul come back and torture it again. 17. witnesseHIlls nccmiiiil;iled trials were like a succession of witnesses l)r()nglit up In proof of (ch. fl. 17), the danger threal<>ned by Us wild wave.s Is torgotten (Isaiah 65. 16). IUmhrkit.I 17. am'.—Days c liji' file noonday — tii2., of thy former prosperity; which. In the iKiet'H Image, ha<l gone on Increasing, until It reached
Job'x Reply to Zophar. JOB xir, XIII. He PrnJexKclh his Confidence in OoA.
"He brcnketh down,'" Ac, as an absolute Sovereign, not allowing man to penetrate His luysii-ries; man's part la to bow t(j His uiicliangcai)!( ilcciccs icli. 1.21). The Moliainiiiedan saying is, " if God will, an'.l liow God will." 14. shiitleth up—(Isaiali 22. '22). Joli ri'Icrs lo Zophar's "shut up" (ch. 11. 10). 1.5. Pr(>bai>iy alluding to the flood. IG. (Ezekiel 14. 9). 18. He looseth the itullioplu of kings—the "Ijond" witli which they bind their snljjecls fisaiah 45. 1; Genesis U.4; Daniel 2.21). a glrrtlc— I'be coj rf, with which they are bound as captives, instead of the royal "girdle" they once wore (Isaiah 2'2. 21), and llie bond they once bound others with. So "gird"—put on one the bonds of a prisoner instead of the ordinary yirdle (John 21. 18). 19. princes—Rather, priraZ*, as the Hebrew is rendered (Psalm
Its height, as the sun rises higher and higher until It reaches tlie meridian (Proverljs 4. 18). slitne forth— Rather, " thougli now in darknes.i, thou slialt be as tlie morning." Or, " tliy darliness (if any dark sliade sliould arise on tliee, it) sliall be as the morning" (only tlie dullness of morning twilight, not nocturnal darkness). [UmBREiT.] 18. The experience of thy life will teach thee there is hope for man in every trial, dig—viz., wells; the chief necessity in the East. Better, "though now ashamed (R« mans 5.5, opposed to the previous " hope"), thou shalt then rest safely." [Gesenius.] 19. (Psalm 4.8; Proverbs 3.24; Isaiah 14.30.) Oriental images of prosperity. 19. make suit— "stroke thy face, caress thee" (Proverbs 19.6). no. A warning to Job, if he would not turn to God. "The vr\ci[eA," i. e., obdurate sinners, eyes . . . fall —i. e., in vain look for relief (Deuteronomy 28. 65). Zophar implies Job's only hope of relief is in a change of heart., they shall not escape lit., " every refuge shall vanish from them." giving up the ghost—Their hope siiall leave them as the breath does the body (Proverbs 11. 7).
99. 6). liven tlie sacred ministers of religion are not exempt from reverses and captivity, the miglily Rather, "the firm-rooted in power;" the Arabic root expresses er!e?--/fo!CT)!(7 tt'dZer. [Umbreit.J 20. Ihe trusty Ratlier, "tlio.se secure In their elociuence;" ex. yr., the speakers in the gate (Isaiah 3. 3). [Beza.] understanding
—lit., taste, i. e., insight or spiritual disceiiiineiit, which experience gives the aged. The same Hebrew word is applied to Daniel's wisdom in interpretation (Daniel 2.
CHAPTER XII.
14). ai. Psalm 107. 40 quotes, in its fiist ctlause, this t'., and, in its second, tlie 24tli v. of the chapter, wealstneth the strengtit lit., looseth the girdle ; Orientals wear llowing garments; when active strength is to be put fortli, they gird up their garments with a girdle. Hence here " He destroyetli their power" in the eyes of the people. 32. (Daniel 2. 22.) 23. Isaiah 9. 3; Psalm 107. 'SS, 39, which Psalm quotes this chapter elsewhere. (See note v. 21.) straiteneth lit., Icadeth in, i. e., reduces. 24. heart In- FIRST SERIES.
Ver. 1-25. Job's Reply to Zophar, xii, xiir, xiv. 2. wisdom shall die with you I—Ironical. As if all the wisdom in the world was concentrated in them, and would expire when they expired. Wisdom makes "a people:" a foolish nation are " not a people" (Romans 10. 19). 3. not Inferior—Not vanquished in argument and "wisdom" (ch.
13. 2). such things as these—Such commonplace maxims, as you so pompously adduce. 1. The unfounded accusations of Job's friends were a "mockery" of him. He alludes to Zopliar's word, "mockest" (ch. 11. 3). hU neighbour, who calleth, &c.—Rather, "Z who call upon God telligence, wander in a wilderness—Figurative; not referring to any actual fact. This cannot be quoted to prove Job lived after Israel's wanderings in the desert. Psalm 107. 4, 40 quotes this passage. 2.5. Deuteronomy 28. thai }ie maiy answer me tuvonrably. [Umbreit.] 5. Rather, "a torch" (lamp) is an object of contempt in the thoughts of him who rests securely (is at ease), thougli it (wliich) was prepared for the falterings of the feet. [Umbreit.] (Proverbs 25. 19.) "Thoughts" and "feet" are in contrast; also rests "securely," and "falterings." The wanderer, arrived at his night-quarters, contemptuously throws aside the torch which had guided his uncertain steps through the darkness. As the torch is to the wanderer, so .lol) to his friends. Once they gladly used his aid In their need, now they in prosperity mock him in his need. 6. Job slioWs that the matter of /rtc< opposes Zopliar's theoi;>/ (ch. 11. 14, 19, 20), that wickedness causes "insecurity" in men's "tabernacles." On the contrary, they who rob the "tabernacles" (ilwellings) of others "prosper securely" in their own. Into whose hand, &c. —Rather, "who make a god of their own hand," (. e., who regard tlieir might as their only ruling principle. [UmBKEIT.] 7, 8. Beasts, birds, fishes, and plants, reasons Job, teach that the violent live the most securely (v. 6). The vulture lives more securely than the dove, the lion than the ox, the shark than the dolphin, the rose than the fr.orn which tears it. speak to the earth—Rather, "the shrubs of the earth." [Umbreit.] 9. In all these cases, says Job, the agency must be referred to Jehovah ("the Lord," En<jli.ih Version), though they may .seem to man to imply imperfection (u. 6; ch. 9. 24). This is the only nndisputed passage of the poetical part in which the name "Jcliovah" occurs ; In the historical parts it occurs freciuently. 10. The soul, t. e., the animal life. Man, reasons Job, is subjected to the same laws as the lower animals. 11. As tlie mouth by tasting meats selects what pleases i t, so </(f,' enr tries the words of others and retains what Is convincing. Each ''hooses according to his taste. The connection with v. 12 is In reference to Bildad's appeal
29; Psalm 107. 27 again quotes Job, but in a ditlercnt connection.
CHAPTER XIII.
Ver. 1-28. Job's Reply to Zophak Continued. 1. all this—as to the dealings of Providence (ch. 12. 3). 3. Job wishes to plead his cause before God ch. 9. 34, 35), as he is more and more convinced of the valvelens cliaracter of his would-be "physicians" (ch. 16. 2). 4. forgers of liva— lit., artful twiste^-s of vain speeches. [Umbreit.] 5. ( Proverbs 17.
28.) The Arabs say, "the wise are dumb; silence is wisdom." 7. deceitfully—Use fallacies to vindicate God in His dealings; as if the end justified tlie means. Their " deceitfulness" for God, against Job, w.as, they asserted he was a sinner, because he was a sufferer. 8. accept his person—God's ; i. e., be partial for Hiin, as when a judge favours one party in a trial, because of personal considerations, contend for God—viz., with fallacies and prepossessions against Job before judgment (Judges (i. 31). Partiality can never please the impartial God, nor the goodness of the cause excuse the unfairness of tlieai-guments. 9. 117// the issue to you be good, when He searches out you and your arguments? Will you he regarded by Him as pure and disinterested? mock—(Galatians 6.7.) Rather, "can you deceive Him as one man?" Ac. 10. If ye do, though secretly, act partially. (Note v. 8; Psalm S'2. I, 2.) God can successfully vindicate His acts, and needs no fallacious argument of man. 11. m»lie you nfr.-iidl
I'iz., of employing sophisms in His name (Jrrcniiali 10.7, 10). 12. remembrances—"Proverbial maxims," so calhvl
Iiec.ause well remembered, like unto ashes—Or, "parables of ashes;" the Image of lightness and nothingness (Isaiah 41.20). bodies—Rather, "entrenchments;" tluse of c\;\y, as opposed to those of stone, are easy to !)< destroyed ; so t' t proverlis, behind which they entrench themselves, xlll not shelter them when God shall appear to the "ancients" (ch. 8. 8). You are right in appealing to them, since " with them was wisdom," &c. But you select eucli proverbs of theirs as suit your views, so I may borrow from tlici same suih as suit mine. Vi. ancient—Aged (ch. 15. 10). 13. In contrast to, "with the ancient is wisdom" (u. 12), Job quotes a saying of the ancients which suits his argument, "with Illm (God) is (the true) v/isilom" (Proverbs 8. 14); and by that" wisdom and strength" to reprove them for their injustice to Job. 13. Jol) would wish to be spared their speeches, so as to speak out all his mind as to his wretchedness (v. 14), happen wli.at will. 14. A proverb for, "Why should I anxiously desire to save my life?" [Eichorn.] Thelmagein the first clause ii tliat of a wild beast, which in order to preserve his prev, Job Passes from his Own JOB XIV. to the Common Misery of Mankind. carries it in his teeth. That in the second refers to men who hold in the liand what tliey want to keep secure. 15. In Kim—So the margin or keri reads. B'l' tne textual reading or cetib is " 7iot," whicli agrees best with the conworked reconciles himself to hts lot by the hope of his rest and reward. [Umbreit.] 7. Man may the more claim a peaceful life, since, when separated from It by death, he never returns to it. This does not deny a future life, but a return to the present condition of Jife. Job plainlj' hopes for a future state {v. 13; eh. 7. 2). Still, it is but vague and trembling /lope, not assurance ; excepting the one bright glimpse in ch. 19. 25. The Gospel revelation was needed to change fears, hopes, and glimpses into clear and deflnite certainties. 9. scent Exhalation, which, rather than the humidity of water, causes the tree to germinate. In the antithesis to man the tree is personified, and volition text, and other passages wherein he says he has no hope (ch. 6. 11; 7. 21 ; 10. 20; 19. 10). ''Though He slay me, and I dare no more hope, yet I will maintain," &c., i. e., " I desire to vindicate myself before Him," as not a hypocrite. [UmBllEiT and NoYES.] 16. He—Ratlier, " This also already speaks in my behalf {lit., " for my saving acquittal"), for an hypocrite would uot wish to come before Him" (as I do). [Umbreit.] (See last clause of v. 15.) 17. my declaration viz., that I wish to be permitted to justify myself immediately before God. \vltli yonr eai-s— i. e., attentively. 18. ordered—Implying a constant preparation for defence in his confidence of innocence. 19. ifj &c. Rather, TTien would I hold my tongue and give up the ghost, i. e., if any one can contend with me and prove me is poetically ascribed to it. like a plant—"as If newly planted." [Umbreit.] Not as if trees and plants were a different species. 10. man . . . man—Two distinct Hebrew viovAs are here used; Oeber,a, mighty vrnxn; though mighty, he dies: Adam, a man of earth: because earthly, he gives up the ghost, wastetli—is reduced to nothing: he cannot revive in the present state, as the tree does. The cypress and pine, which when cut down do not revive, were the symbols of death among the Romans. 11. sea—i. e., a lake, or pool formed from the outspreading of a river. Job lived near the Euphrates: and "sea" is applied to it (Jeremiah 51.36; Isaiah 27. 1). So of the Nile (Isaiah 19. 5). fall—Utterly disappeared by drying up. The rugged cliannel of the once flowing water answers to the outstretched corpse (" lieth down," i'. 12) of the once living man. 12. Heavens, be no more—This only implies that Job had no hope of living again in the present order of the world, not that he had no hope of life again in a new order of things. Psalm 102. 26 proves that early under the Old Testament the dissolution of the present earth and heavens was expected (cf. Genesis 8. 22). Enoch before Job had implied that the "saints shall live again" (Jude false, I have no more to say. "I will be silent and die." Like our "I would stake my life on it." [Umbreit.J 20. Address to God. not hide—Stand forth boldlj' to maintain my cause. 21. (Note 9. 3t; Psalm 39. 10.) 22. call— challenge to the defendant to answer to the charges, answer—Tlie defence begun, speak—As plaintiff, answer —To the plea of the plaintiff. Expressions from a trial. 23. The catalogue of my sins ought to be great, to judge from tlie severity witli which God ever anew crushes one already bowed down. Would that He would reckon them up ! He then would see how much my calamities outnumber them, sin 1—Singular, "I am unconscious of a single particular sin, much less many." [Umbreit.] 34. hidest . . . face—A figure from the gloomy impression caused by the sudden clouding over of tlie sun. enemy —God treated Job as an enemy who must be robbed of power by ceaseless sufferings (ch. 7. 17, 21). 85. (Leviticus
14; Hebrews 11. 13-10). Even if, by this phrase. Job meant "never" (Psalm 89.29) in his gloomier state of feelings, yet the Holy Ghost has made him unconsciously (1 Peter 1.
26. 36; Psalm 1. 4.) Job compares himself to a leaf already fallen, which the storm still chases hither and thither, break—lit., shake with (thy) terrors. Jesus Christ does not " break the bruised reed " (Isaiali 42. 3 ; 27. 8). 26. wrltest —A judicial phrase, to note down the determined punishment. The sentence of the condemned used to be written down (Isaiah 10. 1; Jeremiah 22. 30; Psalm 149. 9). [Umbreit.] bitter tilings—Bitter punishments, makest me to possess—Or inherit. In old age he receives pos.session of tlie inlieritance of sin thoughtlessly acquired in youth. " To inherit sins" is to Inherit the punishments Insepai'ably connected with them in Hebrew ideas (Psalm 2.5. 7). 27. stocks-In which the prisoner's feet were made fast until the time of execution (Jeremiah 20. 2). lookest narrowly —As an overseer would watch a prisoner, print—Eitlier the stocks, or Ids disease, marked his soles (Hebrew, roots) as the bastinado would. Better, thou drawest (or diggesl) [Gesenius] a line (or trench) [Gesenius] round my soles, beyond which I must not move. [Umbreit.] 28. Job speaks of himself in the third person, thus formhig the transition to the genei-al lot of man (ch. 14. 1 ; Psalm 39. 11
11, 12) use language expressing the truth, that the resurrection is to be preceded by the dissolution of the heavens. In i'.13-15 he plainly passes tobrighter hopes of aworld to come. 13. Job wishes to be kept hidden in the grave, until God's wrath against him shall have passed away. So whilst God's wrath Is visiting tlio earth for the abounding apostasy which is to precede the second coming, God's people shall be hidden against the resurrectionglory (Isaiah '20. 19-21). set time—A decreed time (Acts 1, 7). 14. shall he llvel—The answer implied is, There is a hope that he sJiall, though not in the p^-esenl order of life, as Is shown by the words following. Job had denied (v. 10-12) that man shall live again in this present world. lUit hoping for a "set time," when God shall remember and raise him out of the " hiding"-place of the grave {v. 13), he declares himself willing to "wait all the days of his appointed time" of continuance in the grave, however long and hard that may be. "Appointed tlnu-," lit., tvarfnre, hard service : Implying the hardship of being shutout from the realms of life, light and God for the time he shall be in the grave (cli. 7. 1). change—My release, as a soldier at his post released from duty by the relieving guard (note 10.
Hosea 5. 12).
CHAPTER XIV.
Ver. 1-22. Job Passes from his Own to the Common Misery op Mankind. 1. woman—Feeble, and In the East looked down upon (Genesis 2. 21). Man being l)orn of one so frail must be frail himself (Mattliew 11. 11). few days—(Genesis 47. 9; Psalm 90. 10). Lit., .ihort of days. Alan is tlie reverse of fidl of days and short of troxdde. 2. (Psalm 90. 0; Note ch. 8. 9.) 3. open . . . eyes upon—Not In graeiousness ; but, "Dost thou sharply IIx tliine eyes upon (Note 7. 20; also 1. 7). Is one so frail as man worthy of such constant watching on the part of God ? (Zecharlali 12. 4). ine—So frail, tliec—So almighty. 4. A plea In mitigation. The doctrine of original sin was held from the first. "Man Is unclean from his birth, how then can God expect perfect cleanness from such a oik; and deal so 8cv<n'cly with mo?" 5. determined— (ch. 7. 1 ; Isaiah 10.
17) [Umhreit and Gksenius), but elsewhere Gesenius explains it, renovation, as of plants In spring (r. 7), but this does not accord so well with the metaphor In " appointed time" or " ivarfare." 15—viz., at the resurrection (John 5
28; Psalm 17. 15). have a desire to—lit., become pale xvith. anxious desire : the same word Is translated "sore longedst after" (Genesis 31. 30; I'salin 81. 2); implying the utter unlikelihood that God would leave in oblivion tlie"('ieature of His own hands so fearfully and wonderfully made." It Is objected that If Job knew of a future retribution, he would make It the leading topic in solving the pi'oblem of the permitted al Ulctlons of the righteous. lUit 1. "He did not intend to exceed the limits of what was clearly reve<Ued; the doctrine was tlu-n In a vague form only. '2. The doctrine of Uod's moral government In tins life, even independently of the future, needed vindication. 10. Uatber, Yea, thou wilt number, Ac, and wUt not (as now) jealously watch over iny sin." Thenceforward, Instead of severe watching for every slu of Job, 2:i; Daniel 9.27; 11. 30). O. Turn—viz., thine eyes from watching lilm so Jealously (t). 3). hireling—(ch. 7. 1). accomp Usli-Uather, "enjoy." That he may at least enjoy the measure of rest of the lilreling who though hard
Sitond Speech of Eliphaz. JOB XV. State of Wicked Men. by me ? (v. 8). Rather, from a dil Terent Hebrew root. Is the word of kindness or gentleness addressed by me treated by thee as valueless? [Umbkeit.] 12. wink i. e., why do thy eyes evince pride f (Proverbs 6. 13; Psalm 33. 19). 13— God will gxiard him against every sin. "Number . . . steps," i. e., minutely attend to tliein, that they may not wander." [Umbreit.] (1 Samuel 2. 9; Psalm 37. 23.) 17. sealed up—(Ch. 9. 7.) Is shut up In eternal oblivion, i.e., God thenceforth will think no more of my former sins. i. e., Frettest against God, and lettest fall rash words. 14. Eliphaz repeats tlie revelation (cii. 4. 17) in substance, but using Job's own words (cli. 14. 1, Note on "born of a woman") tostrilce him witli his own weapons. 15. Repealed from ch. 4. 18; "servants" tliere are "saints" here, viz., holy angels, heavens—lit., or else answering to " angels"
2'o cover sins is to completely forgive them (Psalm 32. 1; 85.2). Purses of money in the East are usually sealed, ctret up— Ilatlier, "coverest:" akin to an Arabic word
to colour over," to forget wholly. 18. cometft to uaugitt
—lit., fadeth: a poetical image from a leaf (Isaiah 34. 4). Here Job falls back into liis gloomy bodings as to the grave. Instead of "and surely," translate "yet;" marking the transition from his brighter hopes. Even the (ch. 4. 18; see Note tliere, and ch. 25. 5). IG. mthy—In Arabic sour (Psalm 14. 3; 53. 3), corrupted from liis original purity. »lrinkefli—(Proverbs 19. 28). 17. In direct contradiction of Job's position (ch. 12. 6, &c.), tliat the lot of the wicked was the most prosperous here, Eiipiiaz appeals solid mountain falls and crumbles away, man therefore cannoV " hope" to escape decay or to live again in the (1) to his own experience, (2) to the wisdom of the ancients. 18. Rather, "and wliicli as lianded down from their fathers, they have not concealed." 19. Eliphaz speaks like a genuine Arab when he boasts tliat his aucestois had ever possessed the land unmixed with foreigners. [Umbreit.] His words are intended to oppose Job's (oh. presenrworld {v. 19). out of his place—So man (Psalm 103.
10). 19. The Hebrciv order is more forcible: "Stones themselves are worn away by water." things which grow out of—Rather, "floods wash away the dust of the earth." There is a gradation from" mountains" to " rocks" (f. IS), t hen " stones," then last " dust of the earth ;" thus the solid mountain at last disappears utterly. 20. prevailest—Dost overpower by superior strengtli. passefh Dieth. changest countenance—The change in the visage at death. Differently (Daniel 5. 9). 21. One striking trait
9.24); "the earth" in their case was no< "given into the hand of the wicked." He refers to the division of the earth by Divine appointment (Genesis 10.5; 25.32). Also he may insinuate that Job's senti nents liad been corrupted from original purity by his vicinity to the Sabeans and Chaldeans. [Rosenmullek.] 20. travailetli—Ratlier, Is selected from the sad picture of the severance of tlie dead from all that passes in the world (Ecclesiastes 9. o), "trembleth of himself," though there is no real danger. [Umbkeit.] and the. number of (his) years, &c.—This gives tlie reason why the wicked man trembles continuviz., the utter separation of parents and cliildren. 22r "Flesh" and "soul" describe the whole man. Scripture rests tlie hojje of a future life, not on the inherent immorally, viz., because he knows not the moment wlien his life must end. 21. An evil conscience conceives alarm at every sudden sound, though it be in a time of peace ("prosperity "), when tliere is no real daniier(Leviticus 2!i. tality of the soul, but on the restoration of tlie body with tlie soul. In tlie unseen world, Job in a gloomy frame anticipates, man shall be limited to the thought of his own niiser5% "Pain is by personification, from our feelings whilst alive, attributed to the flesh and soul, as if the man could feel in liis body when dead. It is the dead in general, not the wicked, who are meant here."
36; Proverbs 28. 1 ; 2 Kings 7. 6). 22. disrkness— viz., danger or calamity. Glancing at Job, viflio despaired of restoration: in contrast to good men when in darkness (Micah
7. 8, 9). waited for of—i. e.. He is destined for the sword. [GESENitJS.] Rather (in the night of danger), "he looks anxiously toivards tlie sword," as if every sword was drawn against him. [Umbp.eit.] 23. Wandereth in anxious search for bread. Famine in Old Testament depicts sore need (Isaiah 5. 13). Contrast the pious man's lot (ch. 5. 20-22). knoweth—Has the firm conviction. Contrast the same word applied to the pious (ch. 5. 24, 25). ready at his hand —An Arabic phrase to denote a thing's complete reauliness and full presence, as if in tlie hand. 24. prevail—IJreak upon him suddenly and terribly, as a king, &c. (Proverbs
CHAPTER XV.
SECOND SERIES.
Ver. 1-35. Second Speech of Eliphaz. 2. a wise man —which Job claims to be. vain knowledge Hebrew, windy knowledge, lit., "of wind " (ch. 8. 2). In Ecclesiastes
1. 14, Hebrew, to catch wind, expresses to strive for what is vain, east wind—Stronger than the previous " wind." For in that region the east wind is the most destructive of winds (Isaiah 27. 8). Thus here, empty violence, belly —The inward parts, the breast (Proverbs 18.8). *. fear Reverence for God (ch, 4, 6; Psalm 2. 11). prayer—Meditation, in Psalm 104. 34; so devotion. If thy views were right, reasons Eliphaz, tliat God disregards the afflictions of the righteous and makes the wicked to prosper, all devotion would be at an end. 5. The sophistry of thine own speeches proves thy guilt. 6. No pi'oit.s man would utter such sentiments. 7—i. e.. Art thou wisdom personified? Wisdom existed before the hills, i. e., the eternal Son of God (Proverbs 8. 25: Psalm 90. 2). Wast thou in existence before Adam? The farther back one existed, the nearer he was to the Eternal Wisdom. 8. sacred—Rather, " Wast thou a listener in the secret council of God ?" The Hebrew means properly the cushions on which a divan of counsellors In the East usually sit. God's servants are admitted to God's secrets (Psalm 25. 14; Genesis 18. 17; John 15.15). restrain-Rather, didst thou take away, or borrow, thence (viz., from the Divine secret council) thy wisdom? Eliphaz In this (v. 8,9) retorts Job's words upon himself (ch.
G. 11). 25. stretclieth . . . hand-Wielding the spear, as a bold rebel against God (cli. 9. 4; Isaiali 27. 4). 26. on his . neck—Rather, " witli outstretclied neck," viz., that of therebel. [Umbkeit.] (Psalm 75. 5.) ui>on . . . bucklers— Rather, "with—his (tlie rebel's, not God's) bucklers." The rebel and his fellows are depicted as joining shields together, to form a compact covering over thei r heads agai nst the weapons hurled on them from a fortress. [Ujibkeit and Gesenius.] 27. The well-nourished body of the rebel is the sign of his prosperity, collops Classes of fat. He pampers and fattens himself with sensual indulgences. Hence his rebellion against God (Deuteronomy 32. 15; 1 Samuel 2. 29). 28. The class of wicked here described is that of robbers who plunder "cities," and seize on the houses of the banislied citizens (Isaiah 13. 20). Eliphaz. chooses this class, because Job had chosen the same (ch.
12. 6). heaps—of ruins. 29. Rather, he shall not inereasei his riches; he has reached his highest point; his prosperity shall not continue, perfection—Rather, " His ue-- quired wealth—yi\iaX lie possesses—shall not be exlende<i,"
12. 2, 3; 13. 2). 9. in us—Or, " with us," Hebraism tor we are aware of. 10. On our side, thinking with us are the aged. Job had admitted that wisdom is with themch. 12. 12). Eliphaz seems to have been himself older than Job ; perhaps the other two also were so (ch. .32. 6). Job, in ch. 30. 1, does not refer to his three friends; It therefore forms no objection. The Arabs are proud of fulness of years. 11. conolations—viz., the revelation which Eliphaz had stated as a consolatory reproof to Job, and which he repeats in v.
&c,. 30. depart i. e., escape (u, 22, 23). branches—viz., liiS' offspring (ch. 1. 18, 19; Psalm 35). dry up—The "flauie" is the sultry wind in the Enst by which plants .most full of sap are suddenly shrivelled. His mouth—i. Ci, God's wrath (Isaiah 11. 4). 31. Rather, let him not trust ia vanity or he will be deceived, &c. vanity—Tliat which is • unsubstantial. Sin is its own punisiimeni.(Proverbs 1. 31; Jeremiah 2. 19). 32. lit., "it (the tree to which he ia compared V. 30, or else his life) shall not be filled up' In its timo;" i. «., " he shall be ended before liis-time " sltall
14. secret—Hast thou some secret wisdom and source of consolation, which makes thee disregard those suggested
Job's Reply to EUphaz. JOB XVI, XVII. He Mabdaineth his Innocencp. breaches tn the walls (2 Kings 14. 13). a giant—a mighty warrior. 15. sewed—denoting the tight fit of the mourning garment; it was a sack with arm-holes closely sewed to the bculy. Uom—image from horned cattle, which when excited tear the earth with their horns. The horn was the emblem of pmrer (1 Kings 22. II). Here, it is " in the dust," which as applied to Job denotes his hmniliation from former greatness. To throw one's self in thedut was a sign of mourning; this idea is here joined with that of excited de-fpair, depicted by the Inry of a horned bea.«t. The Druses of Lebanon still wear horns as an ornament, 16. foul—Rather, "is red," i. e., finshcd and heated. [U»lBREIT and NoYF.s.] shadow of death—i. e., darkening through many tears (L:\mentations 5. 17). Job here refers not be green—Image from ,i witlierc<5 tree; the childless extinction of the wicked. 33. Images of incompleteness. The loss of tlie unripe grapes is poetically made the vine tree's own act, in order to express more pointedly that the sinner's ruin is tlie fruit of his own c<mduct (Isaiali 3. 11; Jeremiah 0. 19). 34. Rather, Tlie binding together of the hypocrites (Wicked) shall be /ruitles-i. [Umbi£EIT.] Tabernacles of Ijribery, viz., dwellings of unjust Judges, often reprobated in the Old Testament (Isaiah 1.2-5). The "fire of God ' that consumed .lolj's possessions (cli. 1. 16) Elipliaz insinuates may have been on account of Job's briberj' as an Arab slieick or emir. 35. Bitter irony, illustrating the " unfruitfulness" (v. 34) of the wicked. Their conceptions and birth-givingsconsistsolely in mischief, <Jic. (Isaiah 33. 11). prcparefU—Hatcheth. to Zophar's implied charge (ch. 11. 14). Nearly tl same words occur as to Jesus Christ (Isaiah .>3. 9). So v. 10 above answers to the description of .Jesus Christ (Psalm 12.13; Isaiah 50. 6, and v. 4 to Psalm 22. 7). He alone realized what Job aspired after, viz., outward rightemisncss of acts and inward of devotion. Jesus Christ as the representative man is typified in some degree in everjservant of God in the Old Testament. 18. my blood i. e., my undeserved sut Tering. He compares himself to one murdered, whose blood the earth refuses to drink up until he
CHAPTER XVI. SECOND SERIES..
Ver. 1-22. Job's Reply. 3. (Ch. 13. 4.) 3. "Words of wind," Hfhrew. He retorts upon Eliphaz his reproach (ch.
15. 2). ejiiboldenetU— ^i'?.. What wearies you so that ye contradict ? i. e., What have I said to provoke you? &c. [ScHtiTTEX.s.] Or, as better accords with the first clause, " wherefore do ye weary yourselves contradicting ?" [UhBREJT.] 4. lieaji up—Rather, marslial together (an army is avenged (Genesis 4. 10, 11 ; Ezekiel '24. 1,8; Isaiah 20. 21). Tlie Arabs say that the dew of heaven will not descend on a spot watered with innocent blt Kxl (cf. 2 Samuel 1. '21>. no place—no resting-place. "May my cry never stop!" May it go abroatl ! " Earth" in this verse in antithesis to "heaven" (v. 19). May my innocence be as well known to of) words. sUaUe Iiend—in mockery ; it means noddimj, rather than shaking; nodding is not with us, as in the East, a gesture of scorn (Isaiah 37. 22; Jeremiah 18. 16; Matthew 27. 39). 5. s<reitgtlien with moiitU— Bitter irony. In allusion to Elipliaz's boasted "consolations"
as it is even now to God ! 19. Also now—even now, wlien lamsogreatly misunderstoo<l on earth, God in heaven (eh. 15. 11). Opposed to strengthening with the heart, i. p., with real consolation. T)-anshite, "I also (like you) could strengthen with the mmith," i. c, with hcm-lless talk: "And the moving of my lips (mere lip comfort) could console" (in the same fasliion as you do). [Umuheit.] "Heart}/ counsel" (Proverbs 27. 9) is the opposite. 6. eusttl lit.. What (portion of my sutt'erings) goes from me'? 7. But noiv — Rather, "ah!" lie — God. company — Rather, "band of witnesses," viz., those who could attest his innocence, hi.s children, servants, &c. So the same Ilebrciv is translated next verse. Umhreit makes his "liand of witnesses" /imwe?/, for, alas ! he had no otlier wit ness for him. But this is too recondite. 8. lUled wltlk wrinkles —Rather (as also the same Hebrew word in ch. 22. l(i; English Version, "cutdown"), " thou hast fettered me, tliy witness" (besides cutting off my"l)and of witnesses," u, is sensible of my innocence, record Hebrew, my wit>ies.<>. Amidst all his impatience. Job still trusts in God. ao. Hebrew; more forcibly, "my mtx'kers—my friends!" A heart-cutting paradox. [Umuheit.] God alone remains to whom he can look for attestation of his innocence; plaintively with tearful eye, he supplicates for this, 'il, one Rather, He (God). "Oh that He woidd plead for a man (viz., me) against God." Job quaintly says, God must support me against God ; for He makes me to sutlV r, and He alone knows me to be innocent. [Umhreit.] Ho Go'l helped Jacob in wrestling against Himself (of. 2;i. ti; Genesis 32. 25). God in Jesus Christ does plead with Uod for man (Romans 8. 20, 27). as a man lit., the Son of man. A prefiguring of the advocacy of Jesus Christ—a boon longed for by Job (ch. 0. 33), though the spiritual pregnancy of his own words, designed for all ages, was but 7), 1. e., hast di.sabled me by pains from projjerly attesting my innocence. But anotlier "witness" arises against him, viz., liis "leanness" or wretclied state of l)ody, construed by his friends into a proof of his guilt. Tlie radical meaning of the Hebretv Is to draiv together-, whence How the double meanings to bind or fetter, and in ii/riae, to wrinkle, leanness—meaning also lie; Implying it was a /a/«e " witness." 9. Image lioni a wiUl beast. So (Jod Is representeil (ch. 10. 10). who hnteth me—Rather, "and pursues me hard." Job would not ascribe "hatred" to God (Psalm .50. 22). mine enemy—Rather, " he sharpens, little understood by him (IValin 80. 17). for his neighbour—//c&rcic, Job himself (ch. 4'2. 8) lileaded as Intercessor for his "friends," though "his seoniere" (tJ.
20); so Jesus Christ the Son of man (Luke 2:1. 31); "for friends" (John 15. 13-15). 2'-4. few—/i7., "years of number," i. e., few, opposed to numberless (Genesis 31. 30).
CHAPTER XVII.
Ver. 1-10. Jon's Answer Continhep. 1. breath c>or. rupt — result of elephantiasis. But Umhukit, "my strength (spirit) is spent." extinct— Life is compared to an expiring light. "The light of my day is extinguished." graves—;)/i«j «y, to heighten the force. !4. [Umhreit.] More
as an enemy" (P.s.alm 7. 12). Dai ls wrathful glances at me, like a foe (ch. l.'t. 24). 10. {;apc«l—not in order to devour, but to mock him. To fill his cup of misery, the mockery of his friends (v. 10) is added to tlie host ile treatment from God (v. 9). smitten . . . cheek fig. for contemptuous abuse (Lamentations 3. .30; Matthew .>. einpliatie.ally, "had I only not to en<lure mockery, in tlio midst of their contentions I (mine eye) would remain quiet." "Eye continue," or Iwry all >M'(//t< (//'''»'''"')' Is a figure taken from sleep at night, to express undisturbed
S9). gathered tlicmselves — " Conspired unanimously." [SCHUTXJCNS.] 11. turned me over—/iV,, cast me lieadlong into, the tiiifjodly— viz., his i)rofessed fi-iends, who |)ersecuted liim witli unkind s|)eclies. 1!4. I was at «a8e—in i)ast times (ch. 1). by my neck—as an animal does its jirey (so ch. 10. 10). shaken—violently ; In contrast to his former "ea.sc?" (I'salm 102. 10). Set me up (again), iiutrk—(ch.7.20; Ijamentatii)ns3. 12). (Jod lets me Always ncovcr strength, so as to torment m(! ('(N-lselessly. rest; oiiposcd to (ch. l(i. 20), when tlit eye of Job is reprt sented as pouring out tears to God withont rest. 3. Iay down—viz., a pledge or security, t. e., he my surely; do thou attest my innwenco, since my friends only mock me (V. '2). Both litigating parties luid to lay down a sum as security before the trial, put me In surely Provide a surety for me (In the trial) with thee. A presage of the "surety" (Hebrews 7. 22), or "one Mediator between God and man" (see note 10, 21). strike iiands "who (Use (save God himself) could strike hands with me?" i.e., be my security (Psalm 11!). 1'22). The Mebre'.r strikes the hand of liliii for wliom he goes .security l.l'''*>V-
13. Ills archers—Tlie Imjigo of last verse Is eontiiiueil.
in making me His "mark," is accompaiiied by the three friends, whoso words wound like sharp arrows, gall —put for a vital part. So the liver (Lamentations 2. 11). 1*. Tlie Imago 1h from tstormlng a fortress by making
3'22
JoVt Answer (o EUphaz. JOB XVIII. Beply of BilJad. erbs 6.11. 4. their heart — The inte Ucct of his friends. Shalt. . . exalt— Ratlier impenitive, exalt them not. Allow tliem not to conquer. [U.mbkeit.] (Isaiah 6.9, 10.) root, to stop up. "Stubborn," answering to the stupidity implied in tlie pai'allel first clause. [Umbkeit.] Why should we give occasion by your empty speeches for our being mutually reputed, in the siglit of Job and one another, unintelligent? (eh. 17.4,10). 4. Rather, turning to Job, thou tljat tearest thyself in anger (ch. 5.2). be forsaken—Become desolate. He alludes here to Job's words as to the "rock," <fcc., crumbling away (ch. 11.18,
5. Tlie Hebrew for Jlaltery Is smoothness: then it came to mean a pre^/ divided by lot, because a smooth stone was used in casting the lots (Deuteronomy 18.8), "a portion" (Genesis 14. 24). Therefore tran Male " He that deli vers up his friend as a prey (which the conduct of my friends implies that they would do), even the eyes," <fcc. [Noyes.] (Ch.ll. 20.) Job says this as to the sinner's cliildren, retorting upon their reproach as to the cutting off of his 19); but in a different application. He says bitterly "for thee." Wert thou not punished as thou art, and as thou art unwilling to bear, the eternal order of the universe would bedisturbed and the earth become desolate through unavenged wickedness. [UjrBUEiT.] Bildad takes it for granted Job is a great sinner (cli. 8.3-6; iKaiali 24.5,6). ".Shall that which stands fast as a rock be removed for your special accommodation?" 5. That (v. 4) cannot be. The decree of God is unalterable, the light (prosperity) of the wicked shall at length be put out. Ills tire—Alluding to Arabian hospitality, which prided itself on welcoming the stranger to the fire in the tent, and even lit (ch. 5. 4; 15. 30). This accords witli the Old Testament dispensation of legal retribution (Exodu.s 20. .5). 6. He—God. The poet reverentially suppresses the name of God when speaking of calamities inflicted, by-word—(Deuteronomy 28. ST; Psalm 69.11.) My awful punishment makes my name execrated everywhere, as if I must have been superlatively bad to have earned it. aforetime . . . tal>ret—As David was honoured (1 Samuel 18.6). Rather from a different Hebrew root, "lam treated to m>/ /ace as an object of disgust" lit., an object to be spit upon in the face (Numbers 12. 14). So Raca means (Alatthew .5. 22). [U.m:- BREIT.] 7. (Psalm 6. 7; 31. 9; Deuteronomy 31. 7.) members lit.,flijures; all the individual members being peculiar /or)/i.? of the body; opposed to "shadow," which looks like a figure witliout solidity. 8. astonied—at my unmerited sufferings, against tlie hypocrite—The upright shall feel their sense of ju.stice wounded (" will be indignant") because of the prosperity of the wicked. By "hypocrite" or "ungodly," he perhaps glances at his false friends. 9. The strength of religious principle is heightened by misfortune. The pious shall take fresh courage to persevere from the example of suffering Job. The image is from a warinor acquiring new courage in action (Isaiah 40.30, 31; Philippians 1. 14). 10. "Return." fires to direct him to it. The ungoilly shall be deprived of the means to show hospitality. His dwelling shall be dark and desolate! 6. caiitUe—The lamp which in the East is usually fastened to the ceiling. Oil abounds in those regions, and the Lamp was kept burning all night, as now in Egypt, where the poorest would rather dispense with food than the night-lamp (P.salm 18. '28). To jjut out the lamp was an image of utter desolation. 7. "Steps of strengtli," Hebrew, for His strong steps. A firm step marks health. To be straitened in steps is to he no longer able to move about at will (Proverbs 4. 12). I»ls owi» counsel Or plans shall be the means of his fall (ch. 5. 13). 8. Ixe walketli upon—Rather, "he lets himself go into the net." [Umbreit.] If the English Version be retained, then understand "snare" to be the pit-fall, covered over with branches and earth, which when walked upon give way (Psalm 9. 15; 35. 8). 9. robber—Rather answering to " gin" in the parallel clause, "the noose shall hold him fast." [Umbreit.] 11. terrors—Often mentioned in this book
If you have any thing to advance really wise, though I doul)t it, recommence your speech. For as yet I cannot find one wise man among you all. 11. Only do not vainly speak of the restoration of health to me; for " my days are past." brolteii otf—As the threads of the web cut off from the loom (Isaiah 38. 12). thoughts lit., possessions, \v. 14; ch. 24. 17; &c.). The terrors excited through an evil conscience are here personified. " Magor-missabib" (Jeremiah 20.3). drive ... to his feet—Rather, shall pursue i.e., all tlie feelings and fair hopes which my heart once nourlslied. These belong to the heart, as "purposes" to the understanding ; the two together here describe the entire inner man. la. They— viz., ni.i/ friends would change the night into day, i. e., would try to persuade me of the change of my misery into joy, which is impassible [Umbreit] (ch.ll. 17); (but) the light of prosperity (could it be enjoyed) would be slort because of the darkness of adversity. Or better for "short," the Hebreiv "near;" "and the light of new prosperity should be near in tlie face of (before) the darkness of death;" i.e., they would persuade me that light is near, even though darkness approaches. 13. Rather, "if I wait for this grave (scheol, or the unseen world) as mj' house, and make my bed in the darkness (v. 14), and say to corruption," rather, {lit., scatter, Habakkuk 3. 14) him close at his heels {lit., immediately after his feet, Habakkuk 3.5; 1 Samuel 25.
42; Hebrew). The image is that of a pursuing conqueror who scatters the enemy. [Umbreit.] 13. The Hebrew is brief and bold, "his strength is liungry." destruction i. e., a great calamity (Proverbs 1. '27). ready at his side Close at hand to destroy him (Proverbs 19.29). 13. Umbreit has "he" for "it," i.e., "in the rage of hunger he shall devour his own body;" or, his own children (Lamentations 4.10). Rather, "destruction" from the last verse is nom. to "devour." strengtli—Rather, "members" {lit., the branches of a tree), the first-born of death—A personification full of poetical horror. The first-born son held the chief place (Genesis 49.3); so here the chiefest (most deadly) disi>a,se that death has ever engendered (Isaiah 14.30; "first-born of the poor"—tlie poorest). The Arabs call fever, "daughter of death." 14. confidence All that the father trusted in for domestic happiness, children, fortune, iSrc, referring to Job's losses.* rooted out—.Suddenly torn away, it shall bring i. e., he shall be brouglit; or, as Umbreit better has, "Th<ni (God) shalt bring him slowly." Tlie Hebreiv expresses, "to stride slowly and .solemnly." The godless has a fearful death to the pit or grace, &c. (v. 15.) Where then is my hope? [Umukeit.J The apodosis is at v. 15. I*. Tlioii art my father, &c.—Expressing most intimate connection (Proverbs 7.4). His diseased state made him closely akin to tlie grave and worm. lii. Who shall see it fulfilled? viz., the " hope" (ch. 11. 18) which they held out to liim of restoration. 16. Tl»ey—viz., my hopes sliall be buried with me. bars—(Isaiah .38. 10.) Rather, the wastes or solitudes of the pit (scheol, the unseen world), rest togetljer—The rest of me and my hope is in, &c. Both expire togetlier. The word " rest" implies that man's ceaseless hopes only rob him of rest. for long before his eyes, and is at last taken by it. Alluding to Job's case. The King of terrors, not like the heathen Pluto, the fabled ruler of the dead, but Death, witli all its terrors to tlie ungodly, personified. 15. 11
CHAPTER XVIII. SECOND SERIF-S.
Terror shall haunt, Ac, and not .as Umhricit iiiiolher, which the last clause of the vers(> disproves, none of his—It is his no longer, brimstone Probably comparing the calamity of Job by the "fire of Ciod" (ch. 1. 16) to the destruction of guilty .Sodom by fire and brimslone (Genesis 19.21). IG. " Roots," himself. " iiranch," his children (ch. 8.12; 15.30; Malachi 4.1). 17. street—Men
Ver. 1-21. Reply op Bildad. 2. ye — The other two fi ien<ls of Job, vrhom Bildad charges with having spoken mere " words," t. e., empty speeches; opposed to "mark," i.e., come to reason, consider the (|uesllon intelligenlli/ sliall not speiik of him in meeting in the highways. Rather, in tlie field or meadow; the shepherds shall no and (hen let us speak. 3. beasts—.Minding to what Job said (ch. 12.7; so Isaiah 1.3). vile—Rather from a Hebrew
JoFs Reply to Bildad. JOB XIX. His Belief in the Resurreetion, more mention his name. A picture from nomadic life. [Umbreit.] 18. light . . . dai-ltness— Existence— nonexistence. 19. nephew— (So Isaiali 14.22.) But it is translated "grandson" (Genesis 21.23), translate "kinsman." 20. after . . . before— Rather, "those in tlie West—those in the East;" i.e., all people; those behind—those before; for Orientals in geographjturn Willi their face to the east (not to the north as we), and back to the west; so that before—east; behind—north (so Zechariah 14.8). day — Of ruin. (Obadiah 12.) affrighted— Seized with terror (ch. 21.6; Isaiah 13.8). 21. (Ch. 8.22, 2Iarg.) CHAPTEE XIX. besides were dead. In ch. 3. 10 the same words "my womb" mean, my mother's womb: therefore translate, "and I must entreat (as a suppliant) the children of my mother's womb;" i.e., my own brothers. A heightening of force, as compared with last clause of v. 16. [Umbreit.] Not only must I entreat suppliantly my servant, but my own brothers (Psalm 69. 8). Here too, he unconsciously foresliadows Jesus Christ (John 7.5). 18. young childrenBo the Hebrew means (ch. 21. 11). Reverence for age is a chief duty in the East. The word means "wicked" (eh.
16. 11). So Umbreit has it here, not so well. 1 arose Rather, supply " if," as Job was no more in .a state to stand up. "If I stood up (arose) they would speak against (abuse) me." [Umbreit.] 19. in-narA— Confidential : lit., "men of my secret"—to whom I entrusted my most intimate confidence. 20. Extreme meagreness. The bone seemed to stick in the skin, being seen through it, owing to the flesh drying up and falling away from the bone. The Margin, "as to my flesh," makes this sense clearer. The English Version, however, expresses the same; "And to my flesh," viz., which has fallen away from the bone, instead of firmly covering it. skin of my teeth—Proverbial. I have escaped with bare life ; I am whole only with the skin of my teeth, i. e., my gums alone are whole, the rest of the skin of my body is broken with sores (ch. 7. 5; Psalm 102. 5). Satan left Job speech, in hope that he might therewith curse God. 21. When God had made him such a piteous spectacle, his friends should spare him the additional persecution of their cruel speeches. 22. As God —has persecuted me. Prefiguring Jesus Christ (Psalm 69.
SECOND SERIES. Ver. 1-29. Job's Reply to Bildad. 3. How long, &c. —Retorting Bildad's words (ch. 18. 2). Admitting the punishment to be deserved, is it kind thus ever to be harping on this to the sufl Terer? And yet even this they have not yet proved. 3. Tliese—Prefixed to uumbersemphatically (Genesis 27.30). ten—i. e., often (Genesis 31.7). maUe yourselves strange—Rather, stun me. [Gesenius.] (See Margin for a dif Tereut meaning.) 4. erred—Tlie Hebrew expresses unconscious error. Job was unconscious of wilful sin. remaineth— passeth the night. An image from harbouring an unpleasant guest for the night. I bear the consequences. 5. magnify, &c.—Speak proudly (Obadiah
12; Ezekiel 35. 13). against me—Emphatically repeated (Psalm 38. 16). plead . . . reproach English Version makes this part of the protasis, " if" being understood, and the apodosis beginning at v. 6. Better with Umbkf.it, If ye would become great heroes against me in truth, ye must prove (evince) against me my guilt, or s!iame, which you assert. In the English Version "reproach" will mean Job's cri/rt)/ii7ie«, which they " pleaded" against him as a "reproacli," or proof of guilt. 6. compassed . . . net Alluding to Bildad's words (ch. 18. 8). Know, that it is not that 7 as a wicked man have been caught in my "oivii net:" it is God who has compassed ine in His—why, I know not. 7. wrong—Violence : brought on Jilm by God. no Judgment—God will not remove my calamities, and so vindicate my just cause; and my friends will not do justice to my past character. 8. Image from a beniglited traveller. 9. stripped . . . crown—Image from a dejiosed 'king, deprived of his robes and crown: appropriate to Job, 26). That God afflicts Is no reason that man Is to add to a sufferer's affliction (Zechariah 1. 15). satlslicd wltli my flesh—It is not enough that God afflicts my flesh literally
{v. 20), but you must " eat my flesh" metaphorically (Psalm
2); i.e., utter tlie worst calumnies, as the phrase ol Xeu means In "Arabic. 23. Despairing of justice from his friends in his lifetime, he wishes his words could be preserved imperishably to posterity, attesting his hope of vindication at the resurrection, printed—Not our modern printing, but engraven, pen—Graver, lead—poured into the engraven characters, to make them better seen. [UMiiREiT.] Not on leaden plates ; for it was "in the rock" that they were engraved. Perhaps it was the hammer that was of "lead," as sculptors find more delicate incisions a re made by it, than by a harder hammer. Foster (One Jritnec. iMng.) has shown that the inscriptions on the rocks in Wady-RIokatta, along Israel's route tlirough the desert, record the journeys of that people, as Cosmas Indlcopleustes asserted, 5;>) A. D. 24. fo|- ever—As long as the rock lasts. 25. Iledcemer—Umhreit, &c., understand this and v. 26, of God appearing as Job's avenger before his death, when his body would be wasted to a skeleton. But Job uniformly despairs of restoration and vindication of his cause in this life (ch. 17. 15, 16). One hope alone was left, which the Spirit revealed—a vindication in a future life: once an emir with all but royal dignity (lyamentatious .5.
16 ; Psalm 89. 39). 10. destroyed ... on every side— "Shaken all round, so that I fall in the dust:" image from a tree uprooted by violent shaking from every side. (Umbreit.] The last clause accords with this (Jeremiah 1. 10). mine hope—As to this life (in opposition to Zoi)har, ch.
11. 18); not as to the world to come (v. 25; ch. 14. 15). removed-Uprooted. 11. enemies—(Ch. 13. 24; Lamentations 2. 5.) 12. troops—Calamities advance together lilve liostile troops (ch. 10. 17). raise up . . . way—.\n army must cast up a way of access l)efore it, in marching against a city (Isaiah 40. 3). 13. brethren— iYcfn c.*^ kinsmen, as distinguished fi om "acqu.aintance." So " kinsfolk" and " familiar friends" (i'. 14) correspond in parallelism. The Arabic proverb is, "The brother, i.e., the true friend Is only knftwn in time of need.", estranged— turn awny with disgust. Jol) again unconsciously uses language prefiguring the desertion of Jesus Christ (cli. l(i. II); Luke 23.49; Psalm 38. 11). 15. Tliey that dwell, Ac.— Rather, sojovn-n : male servatits, sojourning in his house. Mark the contrast. The stranger admitted to sojourn as a dependant treats the master as a strang(!r In Ills own house. 10. servient Born In my house (as distingulsiied fi-om tiiose .«o;o?«-/t7'n,7 In It), and so altogether belonging to the family. Yet even he disobeys my call, moutli— i. e., calling aloud; formerly a nod was enough. Now 1 no longer look for obedience, I try entreaty, 17. »trni»ge— Ills breath by elephantiasis had l)ecome so stronr/ly <tltei-e<l and ot Fenslve, tliat his wile turned away as estratigrd troni him {v. 13; ch. 17. 1). clilldren ... of mine own body— it would be no lull vindication if his soul alone were to be hai)py without the body ; as some explain (v. 26) "out of the Hesh." It was his body that had chiefly suH'ered: the resurrection of his body, therefore, alone could vindicate li Is cause : to see God with his own eyes, anil In a renovated body (v. 27), would disprove the imputation of guilt cast on lilm because of thi! sull'erings of his present body. That this truth is iu)t further dwelt on by Job, or noticed by his friends, only shows that it was toith him » bright passing glimpse of Old Te.stament hope, rather thtiu the steady liglit of Go.tj>el assurance; with its this passage has a definite clearness, which It had not lu his mind (see Note 21. 30). The Idea In " Redeemer" with Job is Vindicator (ch. 16. 19; Numbers ;i5. 27), HKlresslng his wrongs; also including at least with ««, and probably with him, the Idea of the predicted Bruiser of the Beri)ent's head. Tradition would Inform him of the prediction. Foster shows that the laP, by the serpent Is represented perfectly on the temple of Osiris at I'hIUe; and the resurrection on the tonU) of the Egypt laii Myierlnus, dating 40OO years back. Job's sacrllit., belly. But "loins" Is what we should expect, not "belly" (womb), which applies to the woman. The " mine" forbids It being taken of his wife. Their children flees Imply sense of sin and need of atonement. Satan was the Injurer of Job's body; Jesus Christ Ills Vlndleiitor, tlie Living one who givcth life (John 6 2J, '26). n(
JOB XX.
Slate and Portion of the Wicked.
Reply of Zophar to Job, latter day—Rather, " the Last," the peculiar title of Jesus Cluist, though Job may not have known the pregnancy of his own inspired words, and may have understood mereljone that comes after (1 Corintliians 15. 45 ; Revelation to the humiliating condition of "seeking the favour of tliose very poor," whom the father had oppressed. Kut Umbreit translates as Margin, his hands—llat her, tlieir (tliechildren's)hands. tlieir goods—Tlie goods of the poor. Righteous retribution ! (Exodus 20. 5.) 11. (Psaim 2-5. 7i, so Vulgate. Gesenius has "full of youth;" viz., in the fulness of his youthful strength he shall be laid in the dusl.
1. 17). Je.sus Christ is tite last. The dajof Jesus Clirist tlie
Uutl day (Johu 6. 39). stand—Rather, arise. As God is said to ' raise up" the Messiah (Jeremiali 23. 5; Deuteronomy
18. 15). eartU— Rather, dost: often associated with the body crumbling away in it (ch. 7. 21; 17. IG) ; tlierefore appropriately here. Above that very dust wherewith was mingled man's decaying body shall man's Vindicator arise "Arise above the dust," strikingly expresses tliat
But "bones" plainly alludes to Job's disease, probably to Job's own words (ch. 19.20). Umbkeit translates "full ol ii'm secret sins," as In Psalm 90.8; his secret guilt in his time of seeming righteousness, like secret poison, at last lays him in the dust. The JSnglish Version is best. Zopliar alludes to Job's own words (ch. 17.16). witli lilm—His sin had so pervaded his nature that it accompanies him to the grave: for eternity the sinner cannot get rid of it (Revelation 22.11). 13. toe " 7\iste sweet." Sin's fascination is like poison sweet to the taste, but at last deadly to the vital organs (Proverbs 20. 17; ch. 9. 17, 18). hide . . . tongue-Seek to prolong the enjoyment by keeping the sweet morsel long in tlie mouth (so v. 13). 14. turned The Hebrew denotes a total change into a disagreeable contrary (Jeremiah 2. 21 ; cf. Revelation 10. 9, 10). 14. gall —In which the poison of the asp was thouglit to lie. It rather is contained in a sack in the mouth. Scripture uses popular language, where no moral truth is thereby endangered. 15. He is forced to disgorge his ill-gotten wealth. 16. shall suck—It shall turn out that he has sucked tlie poison, &c. 17. floods lit., stream of floods, plentilul sti-eams flowing with milk, &c. (ch. 29. 6; Exodus 3. 17), Honey and butter are more fluid in the East than with us, and are poured out from jars. These "rivers" or water, brooks are in the sultry East emblems of prosperity. 18. Image from food whicli is taken away from one before lie can swallow it. restitution—(So Proverbs 6. 31). The parallelism favours the English Version rather than the translation of Gesenius, "As a possession to be restored in which he rejoices not." he shall not rejoice—His enjoyment of his ill-gotten gains shall then be at an end (v. 5). 19. oppressed—Whereas he ought to have espoused their cause (2 Clironicles 16. 10). forsaken— Left helpless, house—Thus leaving the poor without slielter (Isaiah 5. fact that Jesus Christ arose first Himself above the diist, and then is to rai.se His people above it (1 Corinthians 15. 20, 23). The Spirit intended in Job's words more than Job fully understood (1 Peter 1.12). Though he «ce»!.s, in forsaking me, to be as one dead, He now truly "livetli" in heaven; hereafter He shall appear also above the dust of eartli. The Goel or vindicator of blood was the nearest kin.snian of the slain. So Jesus Christ took our flesh, to be our kinsman. Man lost life by Satan the " murderer" (John
8. 44), here Job's persecutor (Hebrews 2. 14). Compare also as to redemption of the inheritance by the kinsman of the dead (Ruth 4.3-5; Ephesians 1.14). 36. Rather, " thougli after my skin (is no more) this (body) is destroyed (" body" being omitted, because it was so wasted as not to deserve the name), yet from my flesh (from my renewed body, as the starting-point of vision. Song of Solomon 2. 9; "looking out/7-o)?i the windows") "shall I see God." Next clause proves bodily vision is meant, for it specifies " mine eyes." [ROSBNMULLER, 2d ed.] The Hebrew opposes "in my flesli." The "skin" was the first destroyed by elephantiasis, then the "body." 37. for myself—For my advantage, as my friend, not another—Mine eyes shall Ijehold Him, but no longer as one estranged from me, as now. [Bengel.] tliongh—Better omitted: my reins (inward recesses of the heart) are consumed witiiin me, i. e., pine with longing desire for that day (Psalm S4. 2; 119. 81). The Gentiles had but few revealed promi.ses: how gracious that the few should have been so explicit (cf. Numbers
24. 17; Matthew 2. 2). 38. Rather, ye will then (when the Vindicator cometli) say. Why, &c. root . . . in me—The root of pious integrity, which was the matter at issue, whether it could be in one so afflicted, is found in me. Umbreit, with many MSS. and versions, reads " in him." " Or how found we in him ground of contention." 39. "Wrath (the passionate violence witli which tlie friends persecuted JoId) bringeth," &c. lit., is sin of the sword, tliat ye may know— Supply, "I say this." judgment—Inseparably connected witii the coming of the Vindicator. The "wrath" of God at His appearing for the temporal vindication of Job against the friends (cli. 42. 7), is a pledge of the eternal wrath at the final coming to glorify tlie saints and jtidge their enemies (2 Thessalonians 1.6-10; Isaiah 25. 8). CHAPTEE XX.
8; Micah 2. 2). 30. Umbkeit translates, "His inward parts know no rest" from desires, hlstoelly i. e., peace inwardly. not save lit., " not esca2>e with that which," &c. Alluding to Job's having been stripped of his all. 31. look for— Rather, because his goods, i. e., prosperity shall have no endurance. 33. shall he—Rather, "he is (feeleth) straitened." Tlie next clause explains in what respect, wicked —Rather, " the whole hand of the miserable (whom he had oppressed) cometh upon him;" viz., the sense of his having oppressed the poor, now in turn conies with all its power (hand) on him. This caused his "straitened" feeling even in prosperity. 33. Rather, " God shall cast (may God send) [Umbreit] upon him the furj' of His wratli to fill his belly!" while eating—Rather, " Shall rain it upon him for his food! Fiery rain, i. e„ lightning (Psalm 11. 6; alluding to Job's misfortune, ch. 1. 16). The force of tlie image is felt by picturing to one's self the opposite nature of a refreshing rain in the desert (Exodus 16. 4; Psalm 68.
SECOND SERIES.
Ver. 1-29. Reply op Zophar. 3. Therefore—Rather, the more excited I feel by Job's speech, the more for tliat fery reason shall my reply be supplied by my calm consideration. Lit., "Notv/ithstanding; my calm thoughts (as In cli. 4.13) shall furnish my answer, because of llie excitement (haste) witliin me." [Umbreit.] 3. check of my reproach i. e., the castigation intended as a reproach
9). 34. steel—Rather, "brass." Wliilst the wicked llees from one danger, he falls into a greater one from an opposite quarter. [Umbreit.] 3.3. It is drawn—Ratlier, " Ko (God) draweth (the sword, .loshua 5. 13) and (no .sooner has He done so, than) it cometh out of (i. e., passes righ' tlirough) the (sinner's) body" (Detiterononiy 32. 41, 43 Ezekiel 21. 9, 10). The glittering swon\ is a happy image foi lightning, gall—i. e., his life (ch. 16. 13). " Inflicts a dcadi> wound." terrors—Zopiiai repeats Bildad's words (eli. li.
(Ul., shame) to me. spirit of . , . nnderstnitding—Aly rational spirit; answering to "calm thoughts" (u. 2). In spite of tliy reproach urging me to " hastiness," I will answer in calm reason. 5. hypocrtte — lit., the ungodly (Psalm 37. $i, :«). G. (Isaiah 1 1. 13 ; Oljadiah 3, 4.) 7. dung —In contrast to the haughtiness of the sinner (u. G) ; this strong term expresses disgust and the lowest degradation (Psalm 83. 10; 1 Kings 14. 10). 8. tPsiilm 73. 20.) 9. llatlier "the eye followetli him, but can discern liim no more." A $harp-looking is meant (ch. '28. 7; cli. 7. 10). 10. seek to please—"Atone to the poor" (by restoring tlie property of which they had been roblied by tlie fatlier). fl)E Whttk.] Better than English Version, "The children ' are reduced
11; Psalms 88.16; 55.4). 36. "All darkness," i.e., every calamity that befalls the wicked shall be hid (in store for him) in His (God's) secret places, or treasures (Jude l.'J; Deuteronomy 3'2. 34.) not blown—Not kindled by man's hands, but by God's (Isaiah 30.33; LXX. in AlI':xan1)RI a.nMS. read "unquenchable fire," Mattliew 3. 12i. Tact is sliown by tlie friends in not expressly mentioning, l.iat alluding 'under colour of general cases, to Job's calamities; here (ch. 1. 16) UMHitiiiT explains it, xvickedncss Is a "self-igniting fire ;" in it lie the jirinc'lijles of destnictiou. .
3-2o
JoVi Answer to Zophir. JOB XXI. The Wicked Despise Gcxt.
Ill . . . tabeniacle—Every trace of the sinner must be oblilerated (ch. 18. 15). ^7. All creation is at enmity with him, and proclaims his guilt, whicli he would fain conreal. 38. increase—Prosperity. Ill got— ill gone, flow aw.ty—Like waters that run dry in summer; using Jolj's own metaphor against himself (ch. 6. 15-17; '2 Hamuel 14. H; iMicahl. 4). Uis wratli—God's. 39. appointed—Not as a matter of chance, but by the Divine " decree" (Margin) and settled principle.
UsiBREiT translates "snares," lit., cords, which llghtniii" in its twining motion resembles (Psalm 11. 6). 18. Joh alludes to a like setitiment of Bildad (ch. 18. 18), using his own previous ivords (ch. 13. 25). 19. Equally questionable
Is the friends' assertion, that if the godless himself is not punished, the children are (ch. 18. 19; 20. 10); and that God reu'ardeth him here for his iniquity, and that he shall know it to his cost. So "know"' (Rosea 9. 7). 20. Another questionable assertion of the friends, that the sinner sees his own and his children's destruction in his lifetime, drink —(Psalm U. 6; Isaiah 51. 17 ; Lamentations 4. 21.) 31. The argument of the friends, in proof of v. 20, What pleasure can he have from his house (children) when he is dead ("after him;" Ecclesiastes 3. 22). wlien tUe numl>er, &c. —(ch. 14. 21.) Or, rather. What lialh he to do Willi his children, &c.? (so the //e6rc!<; in Ecclesiastes 3. 1 ; 8.6). It is therefore necessary his eyes should see his and their destruction." cnt otF—Ratlier, when the number of liia
CHAPTER XXI.
SECOND .SERIES.
Ver. 1-34. Job's Answek. ti. consolations—If you will listen calmly to me, this will be regarded as "consolations;" alluding to Eliphaz's boasted "consolations" (ch.
15. 11), which Job felt more as aggravations ("mockings,"
V. :i) than consolatii>ns (ch. Iti. 2). 3. lU., "Bcyin your mockings" (ch. 17. 2). 4. Job's difficulty was not as to man, but as to God, why He .so afflicted him, as if he were the guilty hypocrite which the friends alleged him to be. Vulgate translates it, " my disputation." if it were Rather, since this is the case. 5. lay . . . liand upon allotted months is fulfilled (ch. 14. 5). From an Arabic word, arrow, which was used to draw lots with. Hence a>Toiy—inevitable destiny. [Umbkeit.] 33. Reply of Job, "In all these assertions you try to teach God how He ought to deal with men, rather than prove tliat He does in fact so deal with them. Experience is against you. God gives prosperity and adversity as it pleases Him, not as man's wisdom would have it, on principles inscrutable to us". . . moutli—(Proverbs 30. 32; Judges IS. ISt). So the heathen god of silence was pictured with his hand on his mouth. There was enougli in Job's case to awe them into (I.saiah 40. 13; Romans 11. 34). those . . . high— The high ones, not only angels, but men (Isaiah 2. 12-17). 33. silence (ch. 17. 8). 6. remember—Think on it. Can you wonder that I broke out into complaints, when the struggle was not with men, but with llie Almighty ? Reconcile, Lit., in the bone of his perfection, i. c, the full strength of unimpaired prosperity. [Umbkeit.] iH, breasts Rather, skins, or iessels for fluids. [Lee.] But [Umbkeit] "stations or resting-places of his herds near water; " in opposition to Zophar (ch. 20. 17); the first clause refers to his abundant substance, the second to his vigorous health, moistened—Comparing man's bod.y to a well-watered if you can, the ceaseless woes of the innocent with the Divine justice! Is it not enough to make one tremble? [U.MUKEIT.] 7. The answer is (Romans 2.4; 1 Timothy 1.
Ki; Psalm 73. 18; Ecclesiastes 8. U-13; Luke 2. 35 end ; Proverbs 16. 4; Romans 9. 22). old—in opposition to the friends wlio asse' ted that sinners are "cut off" early (cli. 8. 12, 14). 8. In oj'position to (ch. 18. H); 5. 4). 9. Lit., ieace from ieur field (Proverbs 3. 8; Isaiah 58. 11). 36. (Ecclesiastes 9. 2.) 37. Their wrongful thoughts against Job are stated by him in V. 28. They do not honestly name Job, but insinuate big witli poetic force. Their house is peace itself, tlir removed from fear. Opposed to the friends' assertion, as to the bad (ch. 15. 21-24; 20. 26-28), and conversely, the good (ch. 5. guilt. 38. ye say— referring to Zophar (ch. 20. 7). the house—referring to the fall of the fto Ksc of Job's eldest son
23,24). 10. Rather, their cattle conceive. The -first clause of llie verse describes an easy conception, the second, a happy birth. ri'MUiiEiT.] 11. ".Send forth," viz., out of (ch. 1. 19) and the destruction of his family, princi-—The parallel " wicked " in the second clau.se requires this to be taken in a bad sense, tyrant, ojjM-ci'sor (Isaiah 13. 2), the same Hebrew, "nobles"—oppressors, dwelling-places— <loors, to theii happy sports under the skies, like a joyful tlo( Iv sent to t.ie pastures, little ones—Like !aml)kins. cliildren—.Somewhat older than the former, dance—Not formal dances; l)ut skip, like lambs, in joyousand liealth-
IXixihcv, pavilions, lit., & tent containing many dwellings, such as a great emir, like Job, with many depeiidanis, would have. 39. Job seeing that the friends will nol admit him as an impartial judge, as they consider his calamiful play. 13. taUc— llather, iiVZ up the voice (sing) to the note of. [Umbkkit.] timbrel— Rather, ^«?»i(«)»)-()ie. organ —Not tlie motlern "organ," but the "pipe" (Genesis 4. 21). The first clause refers to stringed, the latter, to wind instruments; thus, Willi " the voice" all kinds of music are enumerated. 13. wealth—Old English Veisioyi for proaties prove his guilt, begs tliem to ask the opinion of travellers (Lamentations 1. 12), who have the experience drawn from observation, and who are no way connected with him. Job opposes this to I?ilda<l (ch. 8.8) and Zophar (ch.20. 4). tokens—Rather, intimations (ex.gr., inscriptions, proverbs, perit)). in a moment— Not by a lingering disease, (jreat blessings! Lenglliencd life witli prosperity, and a suilden painless deatli (Psalm 73. 4). 1-4. Tlicrefore— Hatlier, And yet tliey are such as say, i. e., say, not in so many words, but virtually, by their conduct (so the Gergesenes, Mattliew 8. 34). How ditferenlly tlie godly (Isaiali 2.3). ways Thi'. course of «(</om, wliicli God points out; as in Psalm 50. 2.'!; Mart/in. 1-5. (cf. Jeremiab 2. 20; Margin; Proverljs 30. !»; Exodus 5. 2). what profit-(eh. 35. 3; Malachi 3. 14; Psalm 73. 13). Sinners ask, not what is right, but what is for the ]>rofil of self. They l"org<>t, "if religion cost self .something, tlie want of it will cost self inllnitely more." 10. not in tiieir liand— liut in tbe hand of (iod. This is Job's dillicuUy, tliat God wlio lias sinners' prossignifying the results of their observation), teslinttiny. Lit., signs or proofs in ('onfirmation of the word spoken (Isaiah
7. 11). 30. Their testimony (rel'erriug perhaps tothose who had visited the region where Abraham who enjoyed a revelation then lived) Is, that "the wicked is (now) spaivd (re.ierved) against the day of di'struclion" (hereafter). The Jfcbreu'thx'ti not .so well agree with [Umiikeit] " in theday of destruction." Job do(\s not deny sinners' punishment, but their punishment in this life. They have their "good things" now. Hereafter, their lot,and thatof thegodly, shall be reversed (TiUke Id. 25). Job, by the .spirit, often uttiMs trut hs which solve t he diincully under whicli he laboured. 1 1 is a lllictioiis most ly clouded his la 11 li, else he would hav«! seen the solulion furnished by his own words. This answers the object ion, that If he knew of I he resurrection in ch. 19.2.5, and future retribution (ch.21. 30), why did he not draw his reasonings elsewhere from t liem, which he does not ? God's rigliteous goveninieni, 'lowever, needs to be vindicated as to this lite also, and thi refore Die Holy fJhost has«caused U\() aigumcnl mainly to turn on It, at the same time glvii:g gUmpsi-s of a futr.ie fuller vindication of God's ways. br«ugl»t forth — not "carried away .safe" or "escape" (relcrrlng to this life), aa IlMitUKiT has It. wrath— "wiaths," i. e., multiplied and fierce wrath. 31— £. e., who dares lo charge him openly l)erity (gooil) in His hand should allow them to have it. is— Uather, " may the counsel of the wicked be far from me !" [Umhrkit.J This naturally follows the sentiment of tlie llrsl clause: Let me not llen'liy be tliouglit to regard with aiiglit l)Ut horror tlio ways of the wicked, however jirospcrous. 17. Job in tliis whole passage down lo 21 quotes the assertion of the friends, as to the short (continuance of the sinner's prosperlly, not his own sentiments. In 22 lie proceeds to refute them. " How oft is the candle" (lamp) Ac, quoting liildad's sentiment (cli. 18.5, (J), in order to question Its trulli (cf. Matthew 25.8). liow oft—"God dittribiiteth," &c. (ullu UlnK to cU. 20. 23| 29). aorrow»— 326
Job Accused of Divers Sins, JOB XXII. and Erhoried lo ReptnU (" know ") human af Tairs (Psalm 73. 11). 14. "In the circuit of heaven " only, not taking any part in earthly with his bad ways? viz., in this present life. He sliall, I grant (v. 30), be " repaid " liereafter. 3^. Ifet—Ratlier, ami. bEoiiglit—witli soleiiiii poinp (P.saliii 45.1.5). grave lit., graves; i. e., the plaee wiieie tlie graves are. remain l«— alfair.s. Job is alleged as holding tliis Ejiicureaii sentiment (Liimentations ,3.44; Isaiah 29. 15; 40. 27; Jeremiah 23.24; Ezekiel 8.12; P.salm 13!). 12). 15. marked—Rather, Dost thou keep iof i. e., wish to follow (so Hebrew, 2 Samuel 22, 22). If so, beware of sliaring their end. the old w.iy — The degenerate ways of the world b<fore tlie tlood (Genesis U. 5). 10. cut down— Rattier, "fettered," as in ch. 10. 8; i.e., arrested by deaMi. out of ti Bne—Prematurely, suddenly (eli. 15. 32; Ecclesiasle.s 7. 17), lit., whose fountlation was poured out (so as to become) a stream or tlood. The soliil earth passed from beneath their feet into a flood (Genesis 7. 11). 17. Eliphaz designedly u.ses Job's own words (ch. 21. 11, 15). do lor tUem—They think they Ciin do everything for themselves. 18. " Yet" you say (eh. 21. l(j, see Note) that it is " He who tilled their houses with good "—" their " "gooil
Katlier, watch on tlie tomb, or .sepulchral mount/. Even after deatli he seems still to live and watch {i. e., iiave hi.s "remembrance" preserved) by raean.s ol' the monument over the grave. In opposition to Bildad (eh. 18.17). 33. As'the cla.ssic saying has it, "The earth is light upon him." His repose shall be "sweet." draw—follow. He shall share the c<mimon lot of mortals; no wor.se off than they (Hebi-ews 9. 27). Umbkeit not so well (lor it is not true of " every man"), "Mo-sl men fi How in hi.s bad steps, as counts less such prece<ied him." 34. falseliood—iii., wickedness. Your boa.sted "consolations" (ch. 15. 11) are contradicted facts ("vain"), they therefore only betray your evil intent (" wickedness") against me.
CHAPTER XXII. is not in tli.eir hand," but comes from God. but tiiecounsel ... Is, Ac— Rather, may the counsel be, die. Eliiihaz sarcastically quotes in continuation Job's words (ch. 21.
THIRD SERIES. Ver. 1-30. As before, Eliphaz Begins. 1. Eliphaz shows, that man's goodness doe.s notadd to, or man's badness take from, the happiness of God; therefore it cjinnot
10). Yet, after uttering this godless sentiment, thou dost hypocritically add, "May the counsel," <tc. 19. Triumph ol llie pious at the fall of the recent followers ol tlie antediluvian sinners. Whilst in the act of denying that God can do theiu auy good or harm, they are cut oil" by Him. Eliphaz hereby justi/ies himself and the friends for their conduct to Job; not derision of the wretched, but joy at the vindiailion of God's ways (Psalm' 107. 42; Itevelation 15.3; 10. 7; 19.1,2). ao. The triumphant speech of the pious. If "substance" be retained, translate, rather as IjXX., " has not their substance been takeu away, and &c. ? But thti Hebrew is-rathei-, "Truly our adversai-y is cut down." [Gesenius.] The same opposition exists between the godly and ungodly seed as between the unfallen and restored Adani and Satan (advei sary) ; this forms the groundwork of the book (chs. Land 2. ; Genesis lie that God sends pro.sperity to .some and c;ilamities on otliers for liis own ailvantage; the cause of the goods and ills sent must lie iu the men themselves (P.salm 10. 2 ; Luke
17. 10; Acts 17. 2,5 ; 1 Chroniele.s 2a. 14). So Job's calamities must arise fi-om guilt. Elipliaz, instead of meeting the /(vctg, tries to show that it coiikl not he no. 2. as l»e tliat is Avlse—Rather, ?/ea the ptoM« man profiteth himself. So "understanding" or " wise"—/;rouA- (Daniel 12.3, 10; P.salm
14. 2). [MlcHAELis.] 3. pleasure— Accession of happiness; God has plea-sure in man's right€Ousne.ss (Psalm 4.5.
7), but He is not dependent on man's character for His happiness. 4:. Is the punishment inflicted on thee from fear of thee, in order to disarm thee? as Job had implied (Notes 7. 12, 2U ; 10. 17). will He enter . . . into judgment J —Job had desired this (ch. 13. 3, 21). He ought rather have Bpokeu as Psalm 143. 2. 5. Heretofore Eliphaz had only Insinuated, now lie plainly asserts Job's guilt; merely on the ground of his sufferings. G. The crimes alleged, on a harsh inference, by Eliphaz against Job are such as he would think likely to lie committed by a rich man. The Mosaic law (Exodus 22. 20; Deuteronomy 24. 10) subsequently embodied the feeling that existed among the godly in Job's time against oppression of debtors as to their pledges. Here the ease is not quite tlie same; .lob is cliarged with talcing a pledge where he had no jitut claim to it ; and in the second clause, that pledge «7i<> outer garment whicli served the poor as a, covering by day and abed liy night) is represented as taken from one who had not "changes of raiment" (a corftmon constituent of wealth in the East), but was poorly clad—" naked " (Matthew 25. 36 ; James 2. 15) ; a sin the more heinous inarich man like.Iol). 7. Hospitality to the weary traveller is regarded in the East as a prirnaiy duty (Isaiah 21. 14). 8. mighty Hebrew, " man of arm" (Psalm 10. 15; viz.. Job), honourable— i/c6reui, accepted of countenance (Isaiah 3. 3; 2 Kings 5. 1), i. e., po.s.sessing authority. Eliphaz repeats his charge (ch. 15. 28; so Zophar, ch. 20. 19), that it was by violence Job wrung houses and lands from the poor, to whom now lie refused relief (u. 7, 9). JMrcHAELr.s.] 9. empty—without their wants being relieved (Genesis 31. 42). The Mosaic law especially protected the widow and fatherless (Exodus 22. 22); the violation of it in their case by the great is a complaint of the prophets (Isaiah 1. 17). arms—supports, helps, on which one leans (Hosea 7. 15). Thou hast robbed tliem of their only stay. Job replies in ch. 29. 11-16. 10. snares—alluding to Job's admission (eh. 19. 6; cf. ch. 18. 10; Proverlis 22.
3. 1.5). remnant—all that " is left " of the si nuer : repeated from (ch. 20. 20), which makes Umbheit's rendering " glory " {marg.}, " excellency," le.ss probable, fire—alluding to Job (eh. 1. 16,; 1.5. 34; IS. 15). 1. First is mentioned destruction by ivater(v. 16); here, by fireCZ Peter 3. 5-7). ai. Eliphaz takes it for granted. Job is not yet " acquainted " with God; iiZ., become a companion of God. Turn with familiar confidence to God. and be—<S'o thou sliaU be: the 2d imperatively expresses the consequence of o'oeying the 1st (Psalm 37. 27). peace—prosperity and restoration to Job; true spiritually also to «.$ (Romans 5. 1 ; Colo.ssians
1. 20). Good—(1 Timothy 4. 8). 33. lay up—(Psalm 119. 11). 33. "Built up" anew, as a restored house, thou shalt put away—Rather, thou put away. [Micuaelis.J 34. Rather, containing tlie protasis from the last clause of t'. 23, If thowregurd the glittering metal as diist ; lit., lay it on the dust; to regard it of as little value as the dust on which it lies. The apodosis is at v. 25, Then shall the Almighty be, &c. God will take the place of the wealth, in which thou didst formerly trust, gold—Rather, " precious " or " glittering metal," parallel to "(gold) of Ophir," in the second clause. [Umbreit and Maukek.] Ophlr—Derived from a Hebrew word dust, viz., gold dust. Heeren thinks it a general name for the rich countries of the South, on the African, Indian, and especially the Arabian coast (where was the port Aphar. El Ophir, too, a city of Oman, was formerly the centre of Arabian commerce). It is curious, the natives of Malacca still call their mines Ojthirs stones of the brooks If thou dost let the gold of Ophir remain in its antive valley among the stones of the brooks i. e., regard it as of little worth as the stones, &c. The gold was waslied down by mountain torrents and lodged among the stones and .sand of the valley. 35. Apodosis. Yea—Rather, Then shall the Almiglity be, &c. defence— Rather, as the same Hebrew means in v. 24 (see note)—Thy precious metuU ; God will be to thee in tlie place of riches, 6). 11. that So that thou, abundance—floods. Danger by floods is a less frequent image in this l>ook than in the rest of the Old Testament (cli. U. 10; 27. 20). 13. Eliphaz •ays this to prove that God can from His height behold All things; gratuitously inferring that Jol) denied it, because he denied that the wicked are punished here, height—/fefereif, head, i. e., elevation (ch. 11.8). 13. Rather, Anil yet thou sayest, God does not concern himself with plenty of silver—Rather, " And shall be to thee in tlie place of laboriously-obtained treasures of silver." [GeseNius.] Elegantly implying, it is less labour to find God tlian tlie hidden metals; at least to t/ie humble seeker (ch. 28. 12-28). But [MaurekJ "the shining silver." 36, 327
Job's Answer to ElipJiaz. JOB XXIII, XXIV. Wic/:edness goeth often Unpunisheil. lift up . . . face, &c.—Repealed from Zopliar (ch. 11. 15.) 27. (Isaiah 58. 9, 14.) pny tliy vows—Which thou hast {•romised to God iu the event of tliy prayers being heard regarded as uninhabitable through heat (see ch. 3^1. 29X 10. But—Correcting liimself for the wish that his caus« should be Icnown before God. The omniscient One already knoivetli Hie u-ay in me (my inward princij)les: His outward way or course of acts is mentioned in v. H. So in :irod will give tliee occasion to pay the former, by hearing tlie latter. 38. llgUt—Success. 39. Rather, When (thu ways; from v. 28) are cast down (for a time), tliou shalt .(soon again have joyful cause to) say, Tliere is lifting up
ch.4. 21); though for some inscrutable cause He as yet hides himself (!•. 8, 9). wlien—Let Him only but try my cause, I shall, &c. 11. Iield—Fast by His steps. The law (prosperity returns back to me). [Maurer.] lie—God. humble—ifebrew, him that is of low eyes. Eliphaz imis in Old Testament poetry regarded as a way, God going before us as our guide, in whose footsteps we must tread (Psalm 17. 5). declined—(Psalm 125. 5.) 11. esteemed— Rather, laid tip, viz., as a treasure found (Matthew 13. 14; Psalm 119. 11); ftlludim; to the words of Eliphaz (ch. 22. plies, that Job is not so now In his affliction ; therefore it continues: with this he contrasts tlie blessed effect of being humble under it (James 4. 6, and 1 Peter 5. 5, probably quote this passage). Therefore it is better, I tliink, to take the first clause as referred to by " God resisteth the proud." When (men) are cast down, tliou shalt say (behold the effects of) jjride. Eliphai hereby justifies him-
There was no need to tell me so; I have done so already (Jeremiali 15. 16. Jiecessarj'—"Appointed portion" (of food : as in Proverbs 30. 8). Umbreit and Maurer translate "More than my laic," my own will, in antithesis to "the words of His mouth" (John 6. oS). Probably under the general term, "what is apj Kiinted to me" (the same Hebreiv is in i'. 14), all that, ministers to the appetites of the body and carnal will is included. 13. in one mind —Notwithstanding my innocence. He is unallrred \r\ His purpose of proving me guilty (oh. 9. 12). sonl—His wiU (Psalm 115. 3). Gfxl's sovereignty. He has ohc great purpose; nothing is hap-hazard; everything lias its proper place with a view to His purpose. 14. many sneli—He has yet many more such ills in store for me, though hidden in His breast (ch. 10. 13). 15. God's decrees, impossible to be resisted, and leaving us in the dark as to what may come next, are calculated to fill the mind witii holy awe. [Barnes.] 16. soft—Faint. Hath melted my courage. Here again Job's language is that of Jesus Christ (Psalm 22. 14). 17. Because I was not taken away by death from the evil to come [lit., from before the fare of the darkness, Isaiali 57. 1). Alluding to the words of Eliphaz (ch. self for attributing Job's calamities to hisphide. " Giveth grace to the humble," answers to the second clause. 30. Island—i. e., dwelling. But tlie Hebretv expresses tlie negative (1 Samuel 4.21), translate "Thus He (God) shall deliver liim who was not guiltless," viz., one, who like Job himself on conversion sliall be saved, but not because he
was, as Job so constantly aflirms of liimself, guiltless, but because he /iuwift/e* himself (r. 2!)); an oblique attack on Job, even to the last, and it—Rather, " ?te (the one not heretofore guiltless) shall be delivered tlrrougli the purity (acquired since conversion) of thy hands;" by thy intercession (as Genesis IS. 26, &c.). [Maurek.] The irony is strikingly exhibited in Eliphaz unconsciously uttering words whiclt exactly answer to wliat liappened at last: he and the other two were "delivered" by God accepting the intercession of Job for them (ch. 42. 7, 8).
CHAPTER XXIII. TUIRD SERIES.
22. 11), "darkness," i.e., calamity. "Cut off;"' rather, in the Arabic sense, Brought to the land of silence ; my sad complaint hushed in death. fUMnREiT.] "Darkness" in the second clause, not the same Hebrew word as in the Ver. 1-17. Jon"s Answer. 3. to-day—Implying, perhaps, that the debate WHS carried on tlirougli more days tlian one (see Introduction), bittrr—(cli. 7. 11; 10. 1). my sti'oke—Tlie hand of God on me {mara. ; ch. 19.21; Psalm first, eloiid, obscurity. Instead oif "covering the cloud (of evil) from my face," He "covers" me with it (oh. 22. 11).
S2. 4). heavier tUan—Is so ht-avj' tlr.U I cannot relieve myself adequately by groaning. 3. The .same wisli as in ch. 13. 3 (cf. Hebrews II). 19-22). seat—The idea In the Hebrew is a u'ell-prepnred tlirone (Psalm 9. 7). 4. order—State metliodically (cli. 13. 18; I.saiah 43. 2ti.) till, etc.— I would have abundance of arguments to adduce. 5. lie—Emphatic: it little matters wliat man may say of me, if only 1 know what C'of/ judges of me. 0. An objection suggests
CHAPTER XXIV.
Ver. 1-2."). 1. Why is It that, seeing that the times of punishment (Ezekiel 3 ; " time" in the same sense) are not hidden from the Almighty, thejwho know Him (Hia true worsliippers, ch. 18. 21) do not see His days (of vengeance ; Joel 1. 15; 2 Peter 3. 10)? Or, with Umbreit less simply, malving the parallel c'nusesniore nicely balanced, Whyare not times of punishment hoarded up("laid up;" ch. 21.19; appointed) by the Almighty? i. e., whyare they not so appointed as that man may now aw them? as the second clause shows. ,Iob iloes not doubt that they are aiipointed: nay, he asserts it (eh. 21. 30); what he wishes itself, wliilst he utters the wish {v. r>). Do I hereby wislt, that he should plead against me with His omnipotence? Far froia it ! (cli. !1. 19, 34 ; 13. 21 ; 30. IS). streiigtJt—So as to prevail with Him: as in Jacob's case (Hoseiv 12.3,4). Umbreit and Maurer better translate as in ch.4. 20(1 only wish that He) "would attend to me," i.e., give me a patient hearing as an ordinary Judge, not using His omnipotence, but only His Divine knowledge of my Innocence. 7. there— Rat lier, Then : if God would "attend " is that God would let all now see that it is so. 3-'4-l. Instances of the wicked doi)ig the worstdeeds with seeming impunity. Some—The wicked, landmarks—Boundaries between dillcrcnt pastures (Deuteronomy 19. II; Proverbs
10 me (v. 6). riglitcous i.e., the result of my dixpute would be, He would iicknowledge me as riglitcous. delivered From suspicion of guilt on the pari of viy .Tudye.
22i 28). 3. pledge-Alluding to ch. 22. 0. OtherU really do, and with impunity, thai which Eliphaz falsely charges the at Tlicted .lob wilh. 4. J.itrriilly, they push the |>oor out of their road in meeting them. Figuratin 'y, th<.'y take advantage of them by fonre and Injustice (alluding to the charge of Eliphaz (ch. 22. 8; 1 Samuel S. 3). iioor—In spirit and In circumstances (Matthew 5.3). lilde— From the in-
8. Rut I wish in vain. For " l)elu)ld," Ac. forward . . . backward-Rather, " to the east—to the ire.it." The Hebrew geographers faced the east, i. e., sunrise: not the north, as we do. So "before" means east: "behind," west (so the Hindoos). "Para," before—east: "Apara," behind—went: " Daschlna," the right hand—Konth : " Rama," ;c/<—north. A similar reference to sunrise appears In the name Asia, .mnrise; Europe, siiiiitef: pure Babylonian names, as Rawi.inson shows. 9. Rather, "To the N." work—God's glorious works nrc especially seen towards the north region of the sky l)y one In the northern hemisphere. The antithesis is betwi'cn (foil ?Por/;ing ixnd yet not being beheld: as in ch. 9. ll,betvveen "He goclh by," and "I«cc Him If the ///^rc?/; bears it, the parallelism to the second clause is ))ctter suited by translat-
of tln'lropi)r('.ssoi's, who ha\'e robbed them of their all and drive)! Ihein Into untre<iuented places (ch. 20. 1!);
30. .3-0; Proverbs -28. 28). .'i. wild a.s«e«—(Ch. 11.1'.'.) So Ishmael is calle<l f? uild ass-man: Ilebrrw (Genesis 16.12). These Bedouin robbers, wilh the unbridled wlldness of the ass of the desert, go forth thither. Robbery Is ttudr lawless "work." The desert, which yields no food to other m(Mi, yields food for the robber and his children by the pluiuler of caravans, rising )>rtiinei«— In the East travelling Is begun very early, before the heat comes on. 0. Like the wild asses (i\ 5), they (these Bedouin rolibers) reap (metaphovlcally) their various grain (so the Jlebrcw ing, as UninKKiT, dolli hide leimscif; hut then theantlthesls to beliold \vo\\U\ he lost, right linnd—"In the south." hldetJi— .\pi)ropriately. of the unexplored south, then 3'Z8 jf'.'ie ii'u(2 0/ the Wicked. JOB XXV, XXVI. BildadJs Reply Co Job. for " forn" means). The wild ass does not let man pile up in a stable his mixed pi ovender (Isaiali 30. 24); so tliese robbers liud their food in the open air, at one time in the desert (v. 5), at another in the fields, the vintage of the wicked—^The vintage of?obbery, not of honest industry. say, "TTie sinner is swift, i. e., swiftly passes away (as a thing floating) on the surface of the waters" (Ecclesiastes 11.
1; Hosea 10. 7). Is cursed—By those who witness their " swift" destruction, beholdeth not—" Turneth not to.;" fig., for He cannot enjoy his pleasant possessions (ch. 20. 17; 15. 33). the way of the vineyards—Including his If we translate "belonging to the wicked," then it will imply, that the wicked alone have vineyards, the "pious poor" (v. 4) have none. "Gather" in Heln-ew, is gather fields, tertile as vinejards; opposite to " tlie way of the desert." 19. Arabian image; melted snow, as contrasted with the living fountain, quickly dries up in the sunburnt sand, not leaving a trace bemnd (ch. 6. 16-18). The Hebrew is terse and elliptical to express tlie swift and utter destruction of the godless; (so) "the grave—they have sinned !" 30. Tl»e womb—The very mother that bare him, and wlio is the last to "forget" the child that sucked her (Isaiah 49. 15), sliall dismiss him from her memory (cli. 18. 17; Proverbs 10. 7). The worm shall suck, late: as thefirst clause refers to the early liai'vest of corn, so the second to the vintage late in autumn. 7. Umbreit undeistands It of the Bedouin robbers, wHo are quite regardless of the comforts of life, " Theypass thenight naked, <&c., and uncovered," &c. But the allusion to ch. 22. 6, makes the English Fersion preferable (see note below, v. 10). Frost is not uncommon at night in those regions (Genesis
31. 40). 8. They—The plundered travellers, embrace the rock—Take refuge under it (Lamentations 4. 5). 9. from the breast—Of the widowed mother. Kidnapping children for slaves. Here Job passes from wrongs in the desert, to those done among tlie habitations of men. pledge—viz., the garment of tlie poor debtor, as next verse shows. 10. (Note ch. 22. 6.) In u. 7 a like sin is alluded to: but there he Implies open robbery of garments in the /Jesert; here, the more refined robljery in civilized life, under the name of a "pledge." Having stripped the poor, they make tliem liesides labour in their harvesti. e., "feed sweetly" on him as adelicate.morsel (eh. 21. 'Hi). wickedness i.e., the wicked; abstract for concrete (as cli. 5. 16). as a tree—Utterly (ch. 19. 10); Umbkkit better, "As a staff." A broken staff is tile ein Vilem of irreparable ruin (Isaiah 14. 5; Hosea 4. 12). ai. The reason given by the friends why the sinner deserves such a fate, barren—Without sons, who might have protected her. widow— Without a liusljand to support her. 3!J-!}5. Reply of Job to the opinion of tlie friends. Experience proves the contrary. Trunsldtc, " But He (God) prolongfields, and do not allow them to satisfy tlieir hunger with any of the very corn which tliey carry to tlie heap. Worse treatment than thatof the ox, according to Deuteronomy etli the life of {lit., draujeth out at length; ^furgin, Psalm
36. 10) the mighty with His (God's) power. He (the wicked) risetii up (from liis sick bed) although he had given up hope of [lit., wlien he no longer believed in) life" (Deuteronomy 28. 66). 33. Lit., lie (God omitted as often; cli. 3. 20; Ecclesiastes 9.9; reverentially) giveth to him (tlie wicked, to be) in safety, or security, yet—Job means. How strange tliat God should so favour them, and yet have his eyes all the time open to their wiclted waya (Proverbs 15. 3; Psalm 73. 4)! 34. Job repeats wliat he said (ch. 21. 13), that sinners die in exalted positions, not the painful and lingering death we miglit expect, but a quick mid easy death. Join " for a while" with. " are gone," not VIS English Version. Trnnslaie, " A moment—imd they are no more ! They are brought low, as all (others) gather up their feet to die" (so tlie Jlebrew of "are taken out of the way"). A natural death (Genesis 49. 3;!). ears of corn—In a ripe and full age, not prematurely (ch. 5. 26). 35. (So ch. 9. 24.) CHAPTER XXV.
2-5. 4. Translate, " they (the poor labourers) hungering carry tlie sheaves." [Umbreit.] 11. Which—" Tliey," the poor, "press the oil within their walls:" viz., not only in the open fields (v. 10), but also in tlie wall-enclosed vineyards and olive gardens of the oppressor (Isaiah .5.5). Yet they are not allowed to quench tlieir " thirst" witli the grapes and olives. Here, thirsty ; v. 10, hungry. 12. Men—Rather, " mortals" (not the common Hebrew for "men"); so tlie Masoretic vowel points read as English Version. But the vowel points are modern. Tlie true reading is, The dying: answering to "the wounded" in the next clause, .so Syriac. Not merely in tlie country
11). but also in the city tliere are oppressed sul Terers, who cry for lielp in vain. " From outot tlie city ;" i. e., they long toget lortl,\aud be free outside of i t (fJxodus 1. 11 ; 2. 23). wounded—By the oppressor (Kzekiel 30. 21). layeth not folly—Takes no account of (by punishing) tlieir sin (" folly" In Scripture; ch. 1.22). Tliis is the gist of tlie whole previous list of sins (Acts 17. 30). Umbreit with Syriac reads by changing a vowel point, " Regards not tlieir supplication." 13. So far as to openly-committed sins ; now, tliose done in the dark. Translate, " Tliere are those among them (the wicked) who rebel," &c. light—Both lit. and THIRD SERIES. Ver. 1-6. BiLDAD's Reply. He tries to show Job's rashness (ch. 23. 3), by arguments borrowed from Elipliaz (ch. 15. 15), witli whicii cf. ch. 11. 17. 3. Power and terror, i. e., terror-inspiring power, peace in His high places Implying that His power is sucli on liigh as to quell all opposition, not merely there, but on earth also. The Holy Ghost here shadowed forth Gospel truths (Colossiana fig. (John 3. 1!), 20 ; Proverbs 2. 13). paths t!>ercof—Places where the light shines. 14. witli the light—At early dawn, whilst still dark, when the traveller in the East usually sets out, and the poor labourer to his work ; the murderous robber lies in wait then (Psalm 10. S). is as a thief— J'/iie?;es in the East steal whilst men sleep at night, robbers murder at early dawn. Tlie same man who steals at night, when light dawns not only robs, but murders to escape detection. 15. (Proverbs 7. 9; Psalm 10.
1. 20; Ephesians 1. 10). 3. armies— Angels and stars (Isaiah 40. 26; Jeremiah 3;3. 22; Genesis 15. 5; countless, Daniel 7. 10). His light—(James 1. 17.) 4. (ch. l. 17, IS; 14.
4; 15. 14.) 5. "Look up even unto the moon" (ch. 15. 15). "Stars" here answer to "saints" (angels) there; "the moon" here to "the heavens" there. Even the "stars," the most dazzling object to man's eye, and tlie angels, of wliicii the stars are emblems (ch. 4. IS; Revelation 9. 1), are imperfect in His sight. Theirs is tlie light and purity but of cre.attires; his of the Creator. G. (ch. 4. 19-21; 1.5.
11.) dlsgtilseth-Putsa veil on. IG. dig throngh—Houses In the Eastrare generally built of sun-dried mud bricks (so Matthew 6.19). "Thieves break tlirough," lit., dig through (Ezekiel 12. 7). had marked— IUiIIkm-, as in ch. 9. 7, "They shut themselves up (in their Jiouses); lit., they seal
16). worm . . . worm—Two distinct Hebrew words. The lip. for themselveg—For their own ends, viz., to escape detection, know not—Sliun. 17. Tiiey shrink from the "morning" liglit, as much as other men do from the blackfirst, a worm bred in putridity; alluding to man's oojTMption. The second, a crawling worm; implying that man est darkness ("the shadow of <leath"). If one know is weak and grovelling. i. e., recognize tliem. Uather, "They know well (are familiar with) tlie terrors of," &c. [Umbreit.] Or, <>s Mauker, "They know the terrors of (this) darlcnes' ,"
CHAPTER XXVI.
THIKI) SERIES. viz., of morning, the light, which is as terrible to them is darkness ("the shadow of death") is to other men. IS-ai. In tliese verses Job quotes the opinions of his adversaries Ironically; he (juoted ttiem so before (cli. 1. 21. 7-21). In v. Za-Zl he slates his ort-n observation as Uiu opposite. You
Ver. 1-14. Job's Reply. 3, 3. without power ... no strength . . . no wi.srtoiii—The negatives are used Instead of the positiv<'s, powertcssness, itc, designedly (no Isaiali31. S; Deuteronomy 32. 21). Granting I am, as yoa
JoUa Heply to Bildaa. JOB XXVII. Protesteik Iius Sinca'tiy. tion (Genesis 1. 9, 10). The parallel clause favours Umivueit, "He stilleth." But t\\eHebrew means He moves. l'rol>- ably such a "moving" is meant as that at the ussuayituj of the flood by the wind which " God made to pass over" Bay {ch. IS. 17; 15. 2), poiuerlessness itself, &c. How hast thou helped .such a one ? savest—suppoi test. plcntiftiUy . . . the tiling as it is—Rather, "abundantly—wisdom." Biidad had made great pretensions to abundant wisduin. How nas he shown it? i. For whose instruction were thy words meant? If for me, 1 know the suljject (God's omniptence) better tlian my instructor; {v. 5-14) is a sample it (Genesis 8. 1 ; Psalm 104. 7). the proud—Rather, its pride, viz., of the sea (ch. 9. 13.). 13. Umbreit less simply, " By His breath He maketh the lieavens to revive:" viz.. His wind dissipates the clouds, whicli obscured tlie sliining of Job's knowledge of it. wliose spirit—not that of God stars. And so the next clause in contrast, "His hand doth strangle," i. e., obscures the north constellation, tho dragon. Pagan astronomy typified the flood trying to destroy tlie ark by the dragon constellation, about to devour the moon in its eclipsed crescent-shape like a boat- (ch. 32. 8); nay, rather, the borrowed sentiment of Eliphaz (ch. 4. 17-19 ; 15. IJ-lfi). 5-1-1:. As before in ch. 9. and 12., Job had shown himself not inferior to tlie friends' inability to describe God's greatness, so now he describes it as manifested in hell (tlie world of tlie dead ), 5, li ; on earth, 7; in the sky, 8-11 ; the sea, 12; tlie lieavens, 13. Dead things are formed Rather, "Tlie souls of the dead (Rephaiin) tremble." Not only daes God's power exist, (ch.3. 8, Margin). But better as JEnglish FcJ-st'ore (Psalm 33.
6). crooked—Impl.ying the oblique course, of the stars, or the ecliptic. " Fleeing" or "swift" [Umhkeit] (Isaiali 27. 1). This particular constellation is made to represent the splendour of all tlie stars. 1-t. parts—Rather, "only the extreme boundarieB of, &c., and how faint is the w/iis-per that we hear of Him !" tliunder—Tlie entire fulness, in antithesis to " wlaisper" (1 Corinthians 13. 9, 10, 12). as Bildad says (ch. 2.5. 2), " in high places" yieaven), but reaches to tlie region of tlie dead. Rcphaim here, and Proverbs 21. lU ; Isaiah H. 9, is from a Hebrew root, meaning to tie weak, hence deceased ; in Genesis 11. 5 it is applied to the Caiiaauite ijiaiila; perhaps in derision, to express their weakness, in si)ite of tlieir gigantic size, as compared with Jehovah [Umukeit]; or as the imagination of the CHAPTER XXVII. living magiiities apparitions, the term originally was applied to (/hosts, ani\ then to giants in general. [MyVGEE.] from nnder—UMBKElT joins this with the previous ViOrd
Ver. 1-23. It was now Zophar's turn to speak. But as he and the other two were silent, virtually aiiniittiiig defeat, after a pause Job proceeds. 1. parable—Applied in the East to a flgurative sententious embodiment of wisdom in poetic form, a gnome (Psalm 49. 4). conilisiued proceeded to put forth: implying elevation of discour.-^e. treml)le /;-o??t beneatli (so Isaiali 14. 9). But the JIasoretic text joins it "under the waters." Tlius the place of the dead will be represented as under the xcalcrs IS. 4,
5) ; and the waters as under the earth ( Psalm 24. 2). Magee well translates thus, " The souls of the dead tremble ; (t'le places) under tlie waters, and their inhabitants." Thus the Masoretic connection is retained; and at the same time the parallel clauses are evenly balanced. "The inhabitants of the places under the waters" are those in Gehenna, the lower (;f the two parts into which Hlieol, according to the Jews, is divided; they answer to "destruction," 'Z. (I Samuel 20. 3.) taken away . . . judgment—woriis unconsciouslj foreshadowing Jesus Christ tisaiah 53.8; Acts 8. 33). God will not give Job his right, by declaring his innocencre. vexed— made bitter (Ruth 1. 20). 3. Implying Job's knowledge of the fact that the living soul was breathed into man by God (Genesis 2. 7). "All the while." But M.\ukeij, " as yet all my breath is in me" (notwithstanding my trials): the reason why I can speak so boldly. 4r. (Ch. 6. 28, 30). The "deceit" would be if he were to admit guilt against the witness of his conscience. t. e., the place of the wicked in v. G, as " Rephaim" (u. 5j to "Hell" (Klieol) d'. 6). Sheol comes from a //(&^•eg root ask, because it is insatiable (Proverbs 27. 20); or ask as a loan to be returned, implying Sheol is but a temporary abode, previous to the resurrection ; so for Kiiylisli Version "formed," LXX. and Clialdee translate, sliall be born,ov tor ft rrfirain, implying the dead are to hf given back (vom Sheol and born again into a new state. [Mageb.J G—(cli. 3.S.
5. justify yoti—approve of .your views, mine integrity —whicdi you deny, on account of my misfortunes. G. Rather, my " heart" (conscience) reproaches " not one of my days," t. e., 1 do not repent of any of niy days since 1 came into existence. [Mauker.] 7. Let . . . be-Ijct mine enemy be accounted as wicked, i. e., He who opposes my asseveration of innocence must be regarded as actuated by criminal luistility. Not a cur.se on his enemies. 8. " What hope hath the hypocrite, notwithstanding all his gains, when?" iVc. "Gained" is antithetic to "taktth away." Umiuieit's translation is an unmeaning tautology. "When God cuts off, when Ho laketh away hia
17; Psalm 139. 8; Proverbs 5. 11). deslructlon— ?7ie abode of destruction, ?'. e., of lost souls. Hebrew, Abaddon (Revelation 9. 11). no eovering—from God's eyes. 7. Hint of the true theory of the earth. Its suspension in empty space is stated in the second clause. The north in particular is specifieil in the first, being believed to \n: the highest part of the earth (Isaiah 14. 13). The northern hemisphere or vault of heaven is included; often compared to a stretclied-out canopy (Psalm 104. "2). The chambers of the south are mentioned (ch. 9. 9), !. e., the southern liemisxiliere, consistently witli the earth's globular form. 8. in . . . clouds—as if in airy vessels, whi(di though light do not burst with the weightof water in them (Proverbs 30. 4). 'J. Rather, He enc.omj)alsseth or closeth. (iod makes the clouds a veil to screen the glor,y not only of His person, but even of Wie cz-«('?-/o?- o/ Histltronc from profane eyes. His agency is everywhere, yi'X Himself invisible (Psalm 18.11; 104.3). 10. Rather, "He hath drawn a circular bound round the waters" (Proverbs 8. 27; I'salm 104. i)). The horizon seems a circle. Indication is given of the globulnr form of the earth, unlil the day, Ac.—To the conliiiesof light and darkness. 'When llu; light I'allson our horizon, t he other hemisphere is dark. UMiiUKi rand M AUKEU translate, " He has mo.it perfect Ig (lit., to perfection) drawn the bound (taken from the 1st clause) between light and dai-kness" (cf. fienesis 1.4, (i, 9): where the bounding of tlie llglit from darkniws Is similarl.y hrouglit inio (irox Imlty with the bounding of the waters. 11. pillars— poetically for the mountains which seem to bear up the sky (Psalm 104. 32). astonl Nln d—viz., from terror. Personlflcatioii. Ills reproof—O'sulm 101.7.) The thunder, reverberating from cliff to clKKHabakkuk 3. 10; Nahuml. 5). Vi. divldeth—(Psalm 71.13.) Perhaps at crea330 life." taketh away—iti., draws out the soul from the body, which is, as it were, its scabbard (ch. 4.21; I'salm
101. 29 ; Daniel 7. 15). Job says, he admits what Bildad saiil (ch. 8. 13) and Zophar (cli. 20. 5). But he says, the very fact of his still calling upon God (w. 10) amidst all his trials, which 11 hypocrite would not dare to do, shows he is no " hypocrite." ». (Psalm Uti. 18.) 10. Alluding to ch. '22. 2(j. always call— lu may do so in times of prosperitj iu order to be thought religious. But he will not, as I do, call on (iod in calamities verging on death. Tliereforo I cannot be a " hypocrite" (ch. 19. '25 ; 20.5; Psalm G2. 8). 11-
!43. These words are contrar.v to Job's previous .sentiments (notes, ch. 21. 22-;!3; 21.22-25). They therefore seem to be Job's statement, not so much of his own sentinicnts, as of what Zophar would havesaid had he spoken when his turn came (end of ch. 2(i). So Job stated the friends' opinion (ch. 21. 17-21 ; 24.18-21). The objection Is, why, it so, docs not Job answer Zophar's opinion, as stated by himself? The tact Is, it Is probable that Job tacitly, by giving, in ch. 28,, onl.y a general answer, implies, that lu spite of the wicked ojten dying, as he said. In prosi.erlty, he does not mean to deny that t he wicked are in tlic ntain dealt with according to right, and that God herein vindicates His moral government even here. Job tlieretore states Zophar's argument more strongly than Zophiir would have done. But by comparing i'. 13 with ch.20. "JS
Job's Speech Continued. JOB XXVIII. Wisdoni is an ExcellaU Gift of God. depths (with torches), all. pri-fection—Ratlier, carries out liis search to tlie utmost perfection; most thoroughly searches the stones of darkness and of the shadow of death (thickest gloom), i, e., the stones, whatever they be, emlx'dded in tlie darkest bowels of the earth (Umbreit] (' portion," "heritage"), it will l)e seen, it is Zoplinr's ar Cuniont, ratlier tlian his own, tliat Job .stales. Granting it to l)e true, implies Job, you ought not to use it as an argument to criminate »te. For (ch. 28) the ways of Divine wi.sdom in atlliftiug the godly are insorutal)le : all that is sure to man is, the tear of the Lord is wisdom (u. 2.S). hy the hand—Rather, concerning the liand of God, viz., (cli. 20. 10). 4. Tliree hardsliips in mining: 1. "A stream (flood) lireaks out at tlie side of tlie stranger;" viz,., the miner, a strange new-comer into places heretofore unexplored; his s-urprise at the sudden stream breaking out beside liim is expressed (English Version, from the inhabitant); 2. "Forgotten (unsupported) by the loot Ihey hang," vi'liat God does in governing men. witlitlxe Aiiiiiglity Tlie counsel or principle wliicth regulates God's dealings. li. " Ye yourselves see" that the wicked often are afflicted (though often the reverse ch. 21. Si). But do you "vainly" iniilie this an argument to prove from my alilictions lliat viz., by ropes, in descending. In the Hebrew, " Lo there" precedes this clause, graphically placing it as if before the eyes. 7'he waters are inserted by English 'Version. Are dried up, ought to be, "hang," "are suspended." English Version perhaps understood, waters of whose existence man was previously unconscious, and near which he never trod; and yet man's energy is such,, that Ijy pumps, Ac, he soon causes them to "dry up and go away." [So Herder.] 3. "Far away from men, they move with uncertain step;" they stagger; not "they are gone." [Umbreit.] 5.
I am wicked? 13. (Note v. 11.) 14. His family only increases to perish by sword or famine (Jeremiali IS. 21 ; ch.
6. 2*)), the couver.se. 15. Those tliat escape wsir and (amine (i'. 14) shall be buried by l?ie deadlj/ pluf/ue—" death'' (ch.
18.13; Jeremiah 15.2; Revelation U. 8). Tlie plague of tlie Jliddle Ages was called "the black death." Buried by \t implies, that they would have none else but tlie deatli plague itself (poetically personified) to perform tlieir funeral rites, i. e., would have none. Uls—Ratlier, their widows. Transitions from singular to plural are frequent. Pol-ygamy is not implied. 16. dust . . . clay—Image.s of niullitudes iZecliariali 9.3). Many changes of raiment are a cliief constituent of wealth iu tlie East. 17. Introverted parallel Usm. My introduction. Of the four clauses in the two verses, 1 answers to 4, 2 to 3 (so Matthew 7. fi). 18. (Ch.
Its fertile surface yields food; and yet "beneath it is turned up as it were witli fire." So Pliny [Natural History 33] oljserves on the ingratilude of man who repays the debt he owes the earth for food, by digging out its bowels. "Fire" was used in mining. [Umbreit.] English Version is simpler, which means pi'ecious stones which glow like fire; and so v. 6 follows naturally tEzekiel
8.1-1; 4.19.) The transition is natural from " raiment" (f. l(i) to the "house" of the "moth" in it, and of it, wiieu in
28. 14). G. Sappliires are found in alluvial soil near rocks and embedded in gneiss. Tlie ancients distinguislied two kinds: 1. The real, of transparent blue: 2. That improperly so called, opaque, with gold sjiots, i. e., lapislazuli. To the latter, looking like gold dust, Umbreit refers "dust of gold." English Fersion better, " The .storip* of the earth are, &c., and the clods of it ( Vulgate) are gold ;" the par.aPel clauses are thu.s neater. 7. fowl—Ratlier, ravenous Inrd, or eagle, which is the most sharp-sighted of birds (Isaiah 40. 11). A vulture will spy a carcass at an amazing distance. The miner penetrates the earth by a way unseen by birds of keenest sight. 8. lion's wlielps Lit., its larva state. The inolli worm's house is broken whenever the "raiment" is shaken out, so frail is it. bootH— bough-tormed hut whicli the guard of a vineyard raises for temporary shelter (Isaiali 1.8). 19. gatliercd—Buried lionourably (Genesis 25.8; 2 Kings 22.20). But Umbkeit, agreeably to u. 18, which describes the short continuance of the sinner's prosperity, "He layetli himself rich in his bed, and nothing is robbed from him, he openeth liis eyes, and nothing more is there." If English 'Version be retained, the first clause probably means, rich though he be in dying, he sliall not be honoured with a funeral; the second, "When he opens his eyes in the unseen world, it is only to Bee his destruction. LXX. read for " not gathered," He does not proceed, i. e., goes to his bed no more. So Maureb. 20. (Ch. 18. 11 ; 22. 11, 21.) Like a sudden violent flood (Isaiah 8.7,8; Jeremiah 47.2): conversely (Psalm 32.0). 21. (Ch. 21. 18 ; 15. 2 ; Psalm 58. 9.) 23. cast—viz., tliunderbolts the sons of pride, i. e., the fiercest beasts, passed—The Hebrew implies the proud gait of the lion. Tlie miner ventures, where not even the fierce lion dares to go in pursuit of his prey. 9. rock—Flint. He puts forth his hand to cleave the hardest rock, by tlie roots—From their foundations, by undermining them. 10. //e cM<s channels to drain oft' the waters, which hinder his mining ; and when the waters are gone, he is able to see the precious things in the earth. 11. floods—"He restrains the streams from weeping ;" a poetical expression for the trickling subterranean r 'dls, which impede him ; answering to the first clause of V. 10; so also the two latter clauses iu each verse correspond. 12. Can man discover the Divine Wisdom by which the world is governed, as he can the treasures hidden in the earth? Certainly not. Divine Wisdom ia conceived as a person (v. 12-27) distinct from God (v. 23; also in Proverbs 8. 23, 27). The Almighty Word, Jesus Christ, we know now, is that Wisdom. The order of the world was originated and is maintained by the breathing forth (Spirit) of Wisdom, unfathomable and unpurcliasable by man. In verse 28, the only aspect of it, which relates to, and may be understood by, man, is stated, understanding—Insiglit into the plan of the Divine government. 13. Man can fix no price upon it, as it is nowhere to be found in man's abode (Isaiah .38. 11). Job implies both its valuable worth, and the impossiliility of buying it at any price. 15. Not the usual word for "gold;" from a Hebrew root, to shut up with care; t. e., purest gold (ch. (i. 4; 7. 20; 10. 13; Psalm 7. 12, 13). 23. clap Ixaiuls—for joy at his downfall (Lamentations 2. 15; Nahum 3.19). Iklxs—deride (Jeremiah 25. 9). Job alludes to Bildad's words (ch. 18. 18).
CHAPTER XXVIII.
Vcr. 1-28. Job's Speech Continued. In ch. 27. Job had tacitly admitted, that the statement of the friends was often true, that God vindicated His justice by punishing tiie wicked here; but still tlie affliction of the godly remained unexplained. Man has, by skill, brought tlie precious metals from their concealment. But the Divine Wisdom, which governs human atfairs, he cannot simil.arly discover, 12, &c. However, the image from the same metals (ch. 23. 10), implies Job has made some way towards solving the riddle of his life, viz., that affliction is to !iim as the refining fire to gold, vein—A mine, from wliich it goes forth, Hebrew, i. e., is dug. place for gold— A place where gold may be found, which men refine. Kot as English 'Version, "A place where," &c. (Malaclii 3. 3). Contrasted with gold found in the bed and sand of rivers, wliich does not need refining; as tlie gold dug from a mine does. Golden ornaments have been found in Egypt, of (1 Kings 6. 20, Margin), weighed—The precious metals were weighed out before coining was known (Genesis 23. tlie times of Jo.seph. 2. brass i. e., copper ; for bra.ss is a mixed metal of copper and zinc, of modern invention. Iron Is less easily discovered, and wrought, than copper; therefore copper was in common use long before iron. Copper-stone is called "cadmium" by Pliny (^Natukal History 31. 1 ; 36. 21]. Iron is fitly said to be taken out of the " earth" (dust), for ore looks like mere earth. 3. " Man makefi au (Dil of darkness," hy exploring the darkest
10). 16. gold of Oplnir-The most precious (Note 22. 24; P.salm 4.5. 9). onyx—(Genesis 2. 12.) More valued formerly than now. The term is Greek, meaning thumb nail, from some resemblance in colour. The Arabic denotes, of two colours, white preponderating. 17. crystal—Or el.se fficu*.
If then known, very costly. From a root, to be transparent, jewels—Rather, vessels. . 18. Red coral (Ezeklel
27 10. 18. pvarls—Lit., wliat is frozen. Probably orystal; Job Bcmoanelh himself of his JOB XXIX. Former Prosperity and Honour.
I went out of my house, in the country (see ch. 1., prologue) to the gate (ascending), np to the city (which was on elevated ground), aud when I prepared my (judicial) seat in the market-place. The market-place was the place of judgment, at the gate or propylrea of the city, such as and I). 17 will then be glass, rubles—Umbreit translates poarls (see Lamentations -1. 1; Proverbs 3. loj. Tlie IJrim and Thuniniini, the means of consulting God by the twelve stones on the high priest's breastplnle, " tlie stones of the sanctuary" (Lamentations 4. 1), liave their counteris found in the remains of Nineveh and Persepolis (Isaiah part in this chapter; the precious stones symbolizing the "light" and "perfection" of the Divine wisdom. 19. Etiiiopia—CWi in the Hebrew. Kitlier Ktliiopia, or the
59. U; Psalm 5.5. 11; 127.5). 8. liid—NotfiV. Rather, Stepped backwards, reverentially. 'J'he aged, who were already seated, arose and remained standing (^Hebrew) until Job seated him.self. Oriental manners. 9. (Ch. 4. 2; note 21. soutli of Arabia, near the Tigris, ao. Verse 12 repeated witli great foi-(te. ai. None can tell whence or where, seeing
5.) " Refrained," stopped in the middle of their speech. 10. Margin, voice—hid, i. e., h usiied (Ezekiel 3. 20). " Tongue cleaved," iSx., ?'. e., awed by my presence, the emirs or sheicks were silent. 11. blessed—Extolled my virtues (Proverbs 31. 28). Omit me after "heard;" whoever fieard it, &c. fowls—The gift of divination was assigned by the heathen especially to birds. Their rapid fliglit lieavenwards and keen siglit originated the superstition. Job may allude to it, Not even the boasted divination of birds has an insight into it (Ecclesiastes 10. 20). But it may merely mean, as v. 7, It escapes the eye of tlie most keenof me (in general, not in the market-place, 7-10) praised me. gave witness—to my honourable character. Image from a court of justice (Luke 4.22). "The eye" i. e., face
Kiglited bird, as—t. e., the al)odes of destrvclion and of the itead. " Death" put for Sheol (ch. 30. 23 ; 26. (i. Note ; Psal
H. 13). We Have (only) luearil—The report of her. We have not seen her. In the land of the living (f. 13) the workings of Wisdom are seen, though not herself. In the regions of tlie dead she is only Jieard of, her actings on nature nofbeing seen (Ecclesiastes 0. 10). !43. God hath, and is Himself wisdom, a*. "Seeth (all that is) under," to face; antithesis to " ear"—t. e.,cfpor< o/ me. 13-17. The grounds on which Job was praised (r. 11), his helping the at Hicted (Psalm 72. 12) who cried to him for help, as a judge, or as one possessed of means of charity. Translate, The fatherless who had none to help him. 13. So far was I from sending " widows" away empt,y (ch. 22. 9). readyto perlsU—(Proverbs 31. 6.) 14. (Isaiah 01. 10; 1 Chronicles
25. God has adjusted the weight of the winds, so seemingly imponderable, lest, if too weighty, or too light, injury should be caused. He measureth out the waters,
12. IS.) Margin, judgment— Justice, diadem — Tiara. Rather, turban, liead-dress. It and the full flowing outer mantle or "robe," are the prominent characteristics of an Oriental's grandee or high priest dress (Zechariah 3. fixing their bounds, with wisdom as His counsellor (Proverbs 8. 27-31; Isaiah 40. 12). ao. The decree regulating at what time and place, and in what quantity, the rain should fall, away—Through the parted clouds (eh. 3S. 2">; Zechariah 10. 1). a7. vleclare—Manifest her, viz., in His works (Psalm 19. 1, 2). So tlie approval bestowed by the Creator on His works (Genesis 1. 10, 31) ; cf. the " rejoicing"
5i. So Job's righteousness especially characterized him. 15. Lit., the blind (Deuteronomy 27. IS); lame {.2 Samuel 9.
13); fig., also the spiritual support which the more enlightened gives to those less so (eli. 4. 3; Hebrews 12. 13; Numbers 10.31). 10. So far was I from "breaking the arms of the fatherless," as Eliphaz asserts (ch. 22. 9), I was a "father" to such. tUe cause wliicli I knew not—Rather —of him irliom I kncw'not, the stranger (Proverbs 29. 7 [Umbkeit]; contrast Luke 18. 1, &c.). Applicable to almsgiving (Psalm 41. 1); but here pvimarlly. Judicial co)iseientiousness of wisdom at the same (Proverbs 8.30; which Umbkkit translates, "I was the skilful artificer by his side," 31). preitared—Not created, for wisdom is from everlasting (Proverbs 8.); but " established" lier as Governor of the world, searched out— Examined her works to see, whether she was adequate to the task of g(iverning the world. [Mauker.] 28. Rather, Sut unto man, &c.. My wisdom is that whereby all things are governed ; Thij wisdom is \r\ fearing God and .'shunning evil, aiul in feeling assured that my wisdom always acts aright, though thou dost not understand the principle whieh regulates it; (ch. 31. 13). 17. Image from combating with wild beasts (ch. 4. 11; Psalm 3. 7). So compassionate was Job to the oppressed, so terrible to the oppressor! jaws—Job broke his power, so that he could do no more hurt, and tore Irom him tlie spoil, whicii he had torn from others.
' 18. 1 said —In my heart ( Psalm 30. C). in—Rather, " With my nest ;" as the second clause refers to long life. Instead of my family dying before me, as now, I shall live so long as to die with them: proverbial for long life. Job did realize his hope (ch. 42. l(i). However, In. the bosom of my famex. gr., in at Uicting the godly (John 7. 17.) The friends, therefore, as not comprehending the Divine Wi.sdom, should not infer Job's guilt from liis sutl'erlngs. Here alone in Job the name of God, "Adonai," occurs. Lord or master, often applied to Messiah in Old Testament. Appropriately here, in speaking of the Word or Wisdom, by whom the world was made (Proverbs 8.; John 1.; Ecclesiasticus 21). ily, gives a good sense (Numbers 24. 21 ; Obadiah 4). Use " neat" for a secure dwelling, sand—(Genesis '22. 17; Habakkuk 1. 9). Hut LXX., and Vulgate, and Jewish interpreters, favour the translation, "I lie phainix bird." "Nest" in the paralhd clause sujjports the reference to a bird. " Sand" for multitude, applies to men, rather than U) years. The myth was, tl'iat the plueiiix sprang from a nest of myrrh, made by his fallier before death, and that lie then cauH from Arabia (JoJ(',v country) to Ileliopolis (1 he city of the Sun) In Egypt, once In every 500 years, and there burnt Ills father. [Herodotus, 2. 7.'J.] Modern research has sliown that this was the Egyptian mode of representing liii-roglyphically a particular chronological era or cy-
CHAPTER XXIX,
Ver. 1-2.5. 1. Job pauses for a rep.y. None being made, he proceeds to illustrate the mysti'riousness of God's dealings, as set forth (ch. 28.) by his own case. a. preserved iiie—From calamity. 3. candle—When His favour shone on mo (note 18. 6; Psalm 18. 28). darkiu ss—By His safeguard I passed secure through dangers. I'erliaps alluding to the lights carrio<l before caravans in nightly travels through deserts. [Noyks.] 4. youtU—J.,it.,antnmn;, the time of the ripe fruits of my prosperity. Applied to youth, as the Orientalists began their year willi autumn, the most temperate season in the East, secret—When the intimate friendship of God rested on my tent (Proverbs 3.32; Psalm31.20; Genesis 18. 17 ; John 15. 15). The Hebrew often means a divan for dellbercdion. G. ltult<'r— Bather, cream, lit., thick milk. WlKMever I turneil niy Bteps the richest milk and oil flowed in to mo abundantly. Image from pastoral life. Literal washing of the feet in milk is not meant, as the second clause shows; Margin, with me, i.e., near my path, wherev<r I walked (Deuteronomy 32. 1.'!). Olives amidst 7v«!A-.v yl(^ld the best oil. Oil In tlie East Is used for food, light, anointing, and medle Uie. '7-tU. The great Influence Job had over young and old, aud noblemen, tlirongli . . . slreet-Rather, When 332 cle. The death and revival every 500 .years, and the reference tothesKH, Implies such a grand cycle commencing afresh from the same point, in relation to the sun from which the previous one started. Job probably refers to this. 19. Lit., opened to the waters. Opposed to ch. 18. 16. ^'ig()rous health. 20. My ri-nown, like my bodily health, was continually fresh, bow— Metaphor from war, for, My strength, whleh gains me " renown." was ever reiu'wed (Ji'remiah 49. 35). !41. Job reverts witli peculiar pleasure to his former dignity In assemblies (r. 7-10). 'l.i. itot afjalu— Did not contradict me. dropped— .Vftcclcd their minils, as the genial rain does the soil on which it genlly drops (Amos 7.10; I>eulerononiy 32.2; Song 4.11). '^'.i. Image of u. '22 continued. They waited for m.v salutary counsel, as the dry soil does for the refreshing ralu. opened . , . mnnWt— I'anlcd for; Orii lital ima};c iruulni
Job'a Honour is Turned JOB XXX. into Extreme Contempt.
119. 131). The "early rain" is in autumn and onwards, sprinkled here and there. Lit., poured out, graphically picturing their disorderly mode of encampment, lying up and down behind the thorn-bushes, nettles— Or brambles. [Umbreit.] 8. fools— i.e., the impious and abandoned (1 Samuel 25.25). base—Nameless, low-born rabble, viler than, &c. — Rather, they were driven or beaten out of the land. The Horites in Mount Seir (Genesis wliile the seed is being sown. The "latter rain" is in Alareh, and brings forward the harvest, wliich ripens in lilay or June. Between the early and latter rains, some rain falls, but not in such quantities as those rains. Between March and October no rain falls (Deuteronomy 11.
14; Janieso. 7). 34. Wlien I relaxed from iny wonted gravity (a virtue much esteemed in the East) and smiled, they could hardly credit it, and yet, notwithstanding my condescension, they did not cast aside reverence for my
14. 6, with which cf. Genesis 36. 20, 21 ; Deuteronomy 2. 12, 22) were probably the aborigines, driven out by the tribe to which Job's ancestors belonged; their name mcana troglodytas, or dwellers in caves. To these Job alludes here {v. 1-8, and Genesis 24. 4-8, which cf. together). 0. (Ch, gra Kity. But the parallelism is better in Umbueit's translation, "I smiled kindly on those who trusted not," i.e., in times of danger I cheered tliose in despondency. And tliey could not cast down (by their despondency) my
17. 6.) Strikingly similar to tiie derision Jesus Clirist underwent (Lamentations 3.14; Psalm 09. 12). Here Job returning to the sentiment in v. 1. It is to such I am become a song of "derision." 10. in my face— Rather, refrain not to spit in deliberate contempt before my face. To spit at all in pi-esence of another is thought in the East insulting, much more wlien done to mark "abhorrence." Cf. the furtlier insult to Jesus Christ (Isaiah 50. 6; Matthew 26.67). 11. He, i.e., God; antithetical to Ihey, English Version,heve follows the marginal reading (Keki). serenity of countenance" (flowing from trust in God) (Proverbs lU. 15; Psalm 101. 15). The opposite phrase (Genesis 4.
5, Gi. " Gravity" cannot well be meant by " light of countenance." 35. I cUose . . . tUeir way—i. e., I willingly went up to their assembly (from my country residence, f. 7). ill . . . army—As a king supreme in the midst of his army, comfortetli . . . monriicrs—Here again Job unconsciously foreshadows Jesus Christ (Isaiah 61. 2. 3). Job's aflaictious, as those of Jesus Christ, were fitting him "jlii' cord," imiijge from a bow unstrung; opposed to ch.
29. 20. The text (Chetib), " His cord" or " reins" is better; "yea, each lets loose his reins." [Umbreit.] 12. youth —Rather, a (low) brood. To rise on the right hand is to accuse, as that was the position of the accuser in court (Zechariah 3. 1 ; Psalm 109. 6). push . . . feet—Jostle me out of the way (ch. 24.4). ways of—t. e., their ways of for the office hereafter (Isaiah 50. 4; Hebrews 2. 18).
CHAPTER XXX.
Ver. 1-31. 1. younger—Not the tliree friends (ch. 15. 10;
32. 4, 6, 7). A general description : 1-8, the lowness of the persons who derided him; 9-15, the derision itself. Formerly old men rose to me (ch. 29. 8). Now not only my {i.e., with a view to my) destruction. Image, as in ch.
19.12, from a besieging army tlnowing up a way of approach for itself to a city. 13. Image of an assailed fortress continued. They tear up the path by which succour might reach me. set forward—(Zechariah 1. 15.) they have no lielper—Arabic proverb for contemptible persons. Yet even sucli afflict J0I5. 14. waters—(So 2 Samuel 5. 20.) But it is better to retain the image of v. 12, 13. "They came (upon me) as through a wide breach," viz., made by the besiegers in the wall of a fortress (Isaiah .30. 13), [Maurer.] in the desolation-" Amidst tlie crash" of falling masonry, or "with a shout like the crash" of, &c. 15. they — Terrors, soul— Rather, my dignity. [Umbreit.] welfare— Prosperity, cloud—(Ch. 7.9; Isaiah juniors, who are bound to reverence me (Leviticus 19.32), but even the mean and base-born actually deride me ; opposed to, "smiled upon" (ch. 29.24). This goes further than even the " mockery" of Job by relations and friends (ch. 12.4; 16.10,20; 17.2,0; 19.22). Orientals feel keenly any indignity sliown by the young. Job speaks as a rich Arabian emir, proud of his descent, dogs—Regarded with disgust in the East as unclean (1 Samuel 17. 43 ; Proverbs 21). 11). They are not allowed to enter a house, but run about wild in the open air, living on ollal and chance morsels (Psalm 59.14,15). Here again we are reminded of Jesus Christ (Psalm 22. 16). "Their fathers, my coevals, were so mean and famished that I would not have associated them Willi (not to say, set them over) my dogs in guarding my flock." !J. If their fathers could be of no 44.22). 16-SJ3. Job's outward calamities affect his mind, poured out—In irrepressible complaints (Psalm 42.4; Joshua 7.5). 17. In the Hebrew, night is poetically personified, as ch. 3.3: "night pierceth my bones (so that they fall) from me" (not as English Version, "in me;" see profit to me, much less the sons, who are feebler than their sires; and in whose case the hope of attaining old age
V. 30). sinews—So the Arabic, veins, akin to the Hebrew; r&theY, gnawers, as in v. 3 (note), viz., my gnawing pains never cease. ElTects of elephantiasis. 18. of my disease —Rather, "of God" (ch. 2:3.6). garment changed—From a robe of honour to one of mourning, literally (ch. 2.8; John 3. 6) and metaphorically. [Umbreit.] Or rather, as SCHUTTENS, following up V. 17, My oitter garment is changed into affliction; i.e., affliction has become my outer garment, it also bludeth me fast round (my throat) as the collar of the inner coat; i.e., it is both my inner and outer garment. Observe the distinction between the inner and outer garments. The latter refers to his afflictions /ror/i wirtowi {v. 1-13); the former his personal afflictions {v. 14-2;j). Umbreit makes "God" subject to "bindeth," as in v. 19. 19. God is poetically said to do that which the mourner had done to himself (ch. 2. 8). With lying in the ashes he had become, like them, in dirty colour. aO. stand up—The reverential attitude of a .suppliant before a king (1 Kings 8. 14; Luke 18. 11-13). not Supplied from the first clause. But the intervening affirmative " stand" makes this ellipsis unliliely. Rather, as ch. 16.9 (not only dost thou refuse aid to me "standing" as a suppliant, but), thou dost regard me with a frown; eye me sternly. 23. llftest ... to wind—As a "leaf" or "stubble" (ch. 13.25). The moving pillars of .sand, raised by the wind to the clouds, as described by travellers, would happily depict Job's agitated spirit. If it be to them that he alludes, dissolvest . . . substance The marginal Hebrew reading (Keri), "my wealth," or else "wisdom," t. e., sense and spirit, or " my hope of deUveris utterly gone, so puny are they (ch. 5.26). [Mauker.] Even if they had "strength of hands," that could be now of no use to me, as all I want in my present affliction is sympathy. 3. solitary—Z-(<., /icti d as a rock ; so translate, ratlier, dried up, emaciated with hunger. Job describes the rudest race of Bedouins of the desert. [Umbreit.] fleeing-So LXX. Better, as Syriac, Arabic, and Vulgate, "gnawers of the wilderness." What they gnaw follows In V. 4. in former time Lit., the "yesternight of desolation and waste" (the most utter desolation ; Ezekiel 0. 14); i. e., those deserts frightful as night to man, and even there from lime immemorial. I think both ideas are in tlie words darkness [Geseniu.s] and antiquity [UsiBREtT]. (Isaiah 30.
33, Margin.) 4. mallows—Ilather, salt-ioorl, which grows In deserts and is eaten as a salad by the poor. [Maurer.] by the buslies—Among the bushes, juniper—Rather, a kind of broom. SparHum junceum [LlNNus], still called In Arabia, as In the Hebrew of Job, relem, of which the bitter roots are eaten by the poor. 5. tliey cried i. e., a cry Is raised, &c. Expressing the contempt felt for this race by civilized and well-born Arabs. When these wild vagabonds make an incursion on villages, they are driven away, as thieves would be. 6. They are forced " to dwell." clIiTs of valleys—Rather, "In the gloomy {lit., gloom of) valleys," or warfj/*. To dwell in valleys is, in the East, a mark of wretchedness. The troglodytes, in parts of Arabia, lived In such dwellings as caves, &c. 7. brayed —Like the wild ass (ch. 0.5 for food). The Inarticulate tones of this uncivilized rabble are but little above those of the beast of the field, gathered together—Rather, Jot's Solemii Protestation of JOB XXXI. his Integrity in Several Duties.
24.4). 8, Apodosls to V. 5 and 7; the curses which he Imprecates on himself, if he had done these things (Leviticus '26.16; Amos 9.14; Psalm 128.2). of Tsprlng—Rather, what I plant, my harvests. 9-13. Job asserts his innocence of adultery, deceived-hath let itself be seduced (Proverbs 7.8, Ac. ; Genesis 39. 7-12). laid wait—until the husband went out. 10. grind—turn the handmill. Be the most abject slave and concubine (Isaiah 47.2; 2 Samuel ance." But the text (Chetib) is better: Thon dissolvest me (with fear, Exodus 15.15) in the crash (of the whirlwind ; as V. 14, note). [Maurer.] Umbreit translates as a verb, "Thou terrifiest me." 33. This shows ch. 19.2.5 cannot be restricted to Job's hope of a. temporal deliverance, deatli—as in ch. 28.22, the realm of the dead ^Iebrews 9.27; Genesis 3.19). 24. Expressing Job's faith as to the state after death. Though one must go to tlie grave, yet He will no more afflict in the ruin of the body
12. 11). 11. In the earliest times punislied with deatli (Genesis 38. 24). So in later times (Deuteronomy 22. 22). Heretofore he had spoken only of sins against conscience (so Hebreiv for grave) there, if one lias cried to Hini wlien being destroyed. The "stretching of His hand" now, one against the community, needing the cognizance of the judge. 13. (Proverbs 6. '27-:i5; 8. 6--23, 26, 27.) No crime more provokes God to send destruction as a consuming fire, none so desolates the soul. 13-33. Job atlirms his freedom from unfairness towards his servants, from harshness and oppression towards the needy, despise the cause—retused to do them justice. 14, 15. Parenthetto punisii after death answers antithetically to the raising "the cry" of prayer in the second clause. Maurer gives another traiislation whicli accords witli the scope of V. 24-31; if it be natural for one in affliction to aslc aid, why should it be considered (by the friends) wrong in ray case? "Nevertheless does not a man in ruin stretch out his hand" (imploring help, r. 20; Lamentaical; thj reason why Job did not despise the cause of his servants. Translate, Wliat then (liad I done so) could I have done, wlien God arose (to call me to account); and wlien He visited (came to inquire), what could I have answered Him? 15. Slaveholders try to defend themselves by maintaining the original inferiority of the slave. But Malaclii 2.10; Acts 17. '26; Ephesians 6.9, make the common origin of masters and servants the argument lor brotherly love being shown by the former to the latter. 10. fail—in the vain expectation of relief (ch. 11.20). 17. Arabian rules of hospitality require the stranger to l)e helped first, and to the best. 18. Parenthetical: asserting that he did the contrary to the things in i'. IG, 17. he—the orphan, guided her—viz., the widow, by advice and protection. On this and " a father" see ch. '29. 16. 19. perish — (. e., ready to perish (ch. 29. 13). 20. loins—the parts of the body benefited by Job are poetically described as thanking liirn ; the loins before naked, when clad by me, wished me every blessing. 31. "When (i.e., liecause) I saw" that I might calculate on the "help" of a iiowenul party in the court of justice—("gate"), if I should bo sam« moned by the injured fatherless. 33. Apodosis to vs. 13, tions 1. 17)? If one be in his calamity (destruction) is there not Mierefore a "cry" (for aid)? Thus in the parallelism "cry" answers to " stretch—liand ;" "in his calamity," to "in ruin." Tlie negative of the first clause, is to be supplied in the second, as in y. 25 (ch. 28. 17). 2r>. Jlay
I not be allowed to complain of my calamity, and beg relief, seeing that I myself sympathized with those "in trouble" (lit., hard of day ; those who had a hard time of it). I may be allowed to crave help, seeing that, "wlien I looked for good (on account of niy piety and charity), yet evil," &c. light—(ch. 22. 28). '-JT. bowels Regarded as the seat of deep feeling (Isaiah Ki. IP. boiletl —Violently heated and agitated, prevented Old English for uneriii'ctedl)/ came upon me, surprised me. 38. iiiotirn Ing—Rather, I move about blackened, tliough not by the sun; i. e., whereas many are blackened by the sun, I am, by the he.at of God's wrath (so "boiled," r. 27); the elephantiasis covering me with blackness of rskin (i'. 30), as with the garb of mourning (Jeremiah 14.2). This striking enigmatic form of Hebreiv expression occurs, Isaiah 2i). 9. stood up—As an innocent man crying for justice in an assembled court (u. 20). 39. dragons . . . owls-Rather, jackalH, ostriches, both of which utter dismal screanis (Jlicah 1.8); in which respect, as also in their living amidst solitudes, the emblem of desolation, Job is their brother and companion, i. p., resembles them. " Dragon," Hel/reu; Tannim, usually means the crocodile; so perhaps here, its open Jaws lifted towards heaven, and its noise making it .seem as if it mourned over its fate [liocHART.] 30. upon nic— Ratlier, as In 17 (Note), my skin is black (and tails away) from me. uiy bones—(ch. 19.20; I'salm
16, 17, 19, 20, 21. If I had done those crimes, I should have made a bad u.se of my influence {mi/ arm, figurat iveiy , v. 21): therefore, if I have done them let my arm (literally) suffer. Job alludes to Eliiihaz's charge (ch. 22. 9). The Hist "arm" is rather Die shoulder. The second "arm" is the fore arm. from thv bone Lit., a reed: hence the upper arm, above the elbow. 33. For—t. e., the reason why Job guaixled against such sins. Fear of God, though he could escape man's Judgment (Genesis 39.9). Umhkeit moie spiritedly tr/insl<itcs. Yea, destruction and terror from God might have befallen me (had I done so): mere fear not being the motive, highness—majestic might, endure— I could have availed nothing agiiinst it. )44, 35. Job asserts his freedom from trust in money (1 Timothy
102. 5). 31. organ — Rather, pipe (cli. 21. 12 1; " My is turned into the voice of weeping" (Iamentations 5. 15). These instrumentsare properly appropriated lojuu (Tsaiali
30. 29, 32), which makes their use now in sorrow the sadder by contrast.
CHAPTER XXXI. fl. 17). Here lie turns to his duty towards God, as before he had spoken of his duty towards himself and his neighbour. Covetousness Is covert Idolatry, as it transfers the heart from the Creator to the creature (Colossians 3. 5). In Ver. J-iO. 1. Job proceeds to prove, that he deserved a better lot. As in ch. 29. he sliowed his uprightness an an emir, or magistrate In public life, .so in this chapter he vindicates his character in private life. 1-4. He asserts his guarding against being allured to sin by his senses.
V. 26, '27 ho passes to overt idolatry. 30. If I looked unto the sun (as an object of worship) because he slilned ; or to the moon because she walked, Ac. .Sabalsm (Irom Isaba, the iK'aveiily hosts) was the earliest form of false worship. God Is hence called In contradistinction "Lord of Sabaoth." The sun, moon, and stars, the brightest objects in nature, and seen everywhere, were supposed to be visible rei)reseiilalives of the Invisible God. They had no 1, tbink— Rather, cast a (lustful) look. He not merely did not so, but put it out of thequestion by covi'nant ing with his eyes against leading him into temptation (Proverbs 6.4); Matthew 5. 28). tl. Had I let my .senses tempt me to Bin, "what portion (would there haye be(Mi to nu', j. e., nuist I liave expected) from {lit. of ) God above, and what Inheritance from (lit., of) the Almighty," Ac. (MAlMtEit] teni|)les, but were worshiiiped on high phu'es and roots of houses iKzekiel 8. 16; Deuteronomy 4. 19; 2 Kings 2i. 5, 11), Tlu' llelirew hen; for "sun" Is Ugld. Probably liglit was worslilpiied as the emanation from God, before its embodiments, the sun, Ac. This worship prevalU'd In Chaldea ; wherefore Job's exemption from the Idolatry of his neighbours was the more exemplary. Our "Sun-day Mcin-day," or M<)(Ui-day, bear traei s ol .Sabalsm. 37. enticed—awaj' from God to Idolatry, kissed . . . iiaiid — .!(/- oration, lit., means this. In worshipping they used to ki.sa (ch. 2(1. 2i); 27. 13). 3. Answer to the question In v. 2. mI range —extraordinary. 4. Doth not He see, Ac. ? Knowing Ibis, I could only have expected "destruction" (v. 3), had I committed this sin (Proverbs 5. 21). 5. Job's al)stlnence from evil deeds, vanity i.e., falsehood (Psalm 12.2). f>. Parenthetical. Tranxlate, "Oh that (Jod would weigh nu', Ac, then would lie know," &c. 7. Connected with r. (i. tbc way—of God (ch. 2:). II ; Jeremiah 5. 5). A godly life, heart. . . after . . . oyen—If my heart coviled, what niy eyes beheld (K'ccleslastes 11.9; Joshu.'i 7.21). hands—(P.salm tlie hand, and then throw the kiss, as It were, towards tho object of worship (1 Kings 19. 18; lloseii 1 !. 2). 38. The Mo
Job's Proleslation of his Integrity. JOB XXXII. Elihu Eeproveth Job and his Friends. his means of living [UilBREi'Sj (1 Kings 21. 19). 40. thicta ties—or bramhlf.s, thwns. cocltlc til., 7ioxiou.s weeds. The words.. . . ended i.e., in tlie controversy with the friends. He spoke in the book atterwards, but not to them. At 37 would be tlie regular conclusion in strict art. But 38-40 is natural to be added by one wliose mind in agitation recurs to its sense of innocence, even after it has come to the point usu.'il to stop at; tliis tal-:es away tlie appearance of rhetorical artifice. Hence tlie transposition byEiCHORN of 38-40 to follow 25 is quite unwarranted.
Bale law embodied subsequently the feeling of tlie godly from the earliest times against idolatry, as deserving judicial penalties: being treason against the Supreme King (Deuteronomy 13.9; 17. 2-7; Ezekiel 8.14-18). Tliis passage therefore does not prove Job to have been sul)sequent to Moses. 29. lifted up liimself—in malieions triumph (Proverbs 17. 5; 2!. 17; Psalm 7. 4). 30. luoiitli— lit., palate ; eh. 6. 30, note), wishing—^(7., " so as to demand his (my enemy's) soul, t. e., life by a curse." Tliis verse parenthetically confirms v. 30. Job in the patriarchal age of the promise, anterior to the law, realizes the Gospel
CHAPTER XXXII. spirit, which was the end of the law (cf. Leviticus 19. 18; Deuteronomy 2?. G, with Matthew 5. 43, 44). 31. i. e., Job's household said, Oh that we had Job's enemy to devour, we cannot rest satisfied till we have ! But Job refrained from even wishing revenge (1 Samuel 2G. 8; 2 Samuel IG. 9, 10). So Jesus Christ (Luke 9. 54, 5.5). But, better (see v. 32), Ver. 1-22. Speech of Elihu (ch. .32-37). 1-6. Prose (poetry begins witli "lam young"). 1. because, &c. and because they could not prove to him tiiat he was unrighteous. 3. diltu—meaning "God is Jehovah." In his name, and character as messenger bet ween God and Job, he shadows forth Jesus Christ (ch. 33. 23-2G). Baraclicl—meaning "God blesses." Both names indicate the piety of the family, and their separtition from idolaters. Buzlte—Buz was son of Nalior, brother of Abraham. Hence was named a region in Arabia Deserta (Jeremiah 25. 23). Ram—Aram, nephew of Buz. Job was probably of an elder generation than Elilui. However, tlie identity of names does not necessarily jirove the identity of persons. The particularity with which Eliliu's descent is given, as contrasted with tlie others, led Lightfoot to infer Elihu was the author of the book. But the reason for particularity was, probably, that Eliliu was translated, " Who can show (lit., give) the man wlio was not satisfied with the flesh (meat) provided by Job?" He never let a poor man leave his gate without giving him enough to eat. 33. traveller lit., way, i.e., wayfarers; so expressed to include all of every kind (2 Samuel 12. 4). 33. Adam Translated by Umbreit, "as men do" (Hosea
6, 7, where see Margin). But English Version is more natural. The very same word for "hiding" is used in Genesis 3. 8, 10, of Adam hiding himself from God. Job elsewhere alludes to the flood. So he might easily know of the fall, through the two links wliich connect Adam and Abraham (about Job's time) viz., Methuselali and Shem. Adam is representative of fallen man's propensity to concealment (Proverbs 28. 13). It was from God that Job did not " hide his iniquity in his bosom," as on the contrary less known than the three called "friends" of Job: and that it was right for the poet to mark especially him who was mainly to solve the problem of the book, rather than God—i. e., was more eager to vindicate himself than it was from God that "Adam" hid in his lurking-place. This disproves the translation, "as men:" for it is /rom their fellow-men that " men " are chiefly anxious to hide their real character as guilty. Magee, to make the comparison with Adam more exact, for my "bosom" trans-
God. In ch. 4. 17, Job denies tliat man can be more just than God. Umbreit translates, "before (in the presence of) God." 3. Though silenced in argument, they held their opinion still. 4. had spoken Hebreiv, in words, referring rather to his own " words " of reply, which he had long ago ready, but kept back in deference to tlie seniority of the friends who spoke. G. was afraid—tlie root meaning in Hebreiv is «o craicn Deuterononiy 32. 24). T. days— i. e., the aged (ch. 1.5. 10). 8. Elihu claims inspiration, as a divinely-commissioned messengei' to Job (ch. lates, "lurking-place." 34. Rather, the apodosis to v. 33, "Then let me be fear-stricken before a great multitude, let the contempt, &c., let me keep silence (the greatest disgrace to a patriot, heretofore so prominent in assemblies), and not go oul," &c. A just retribution, that he who hides his sin from God, should have it exposed before man (2 Samuel 12. 12). But Job had not been so exposed, but on the contrary was esteemed in the assemljlies of the tribes —("families"); a proof, he implies, that God does not hold him guilty of hiding sin (ch. 24. IG, contrast with ch.
33. 6, 23); and that claim is not contradic ted in cli. 42.
" But the spirit (which God puts) in man, and tlie inspiration, Ac, is that which giveth," &c., it is not mere "years" which give understanding (Prover))s 2. 6; John 20. 22). 9. Great—Rather, old (v. (i). So Hebrew, in Genesis 25.23. "Greater, less " for the elder, the younger. judgment—what is right. 10. Rather, /««)/. opinion— Rather, knowledge. 11. Therefore Elihu was present from the first, reasons— iinderslandings, i. e., the meaning intended by words, whilst— I waited you should discover a suitable reply to Job. 13. This has l)een so ordered, " lest you should " pride yourselves on having overcome him by your "wisdom" (Jeremiah 9. 23, tlie great aim of tlie book of Job) ; and that you may see, " God alone can thrust him down," i.e., conluto him, "not man." So Elihu grounds his confutation not on tlie maxims of sages, as the friends did, liut on his special commission from God (v. 8; ch. 33.4,0). 14. I am altogether unprejudiced. For It is not I, whom he addressed. " Your speeches " have been influenced by irritation. 15. Here Elihu turns from the friends to Job : and so passes from the second person to the third; a tian.sltion frequent in a rebuke (ch. 18. 3, 4). ttiey left oft—words wi re taken from them. 17. my part—for my part, opinion —knowledge. 18. I am full of words," whereas llie friends have not a word more to say. tite spirit—(u. 8; ch. 33. 4; Jeremiah 20. 9 ; Acts 18. 5). 19. belly—Bosom : from which the words of Orientalists in speaking seem to come more than with us; they speak .(/uy/imt;;*/. "Like (new) wine (in fermentation) without a vent," to work
29.21-2.5). S.'j. Job returns to his wish (ch. 13.22; 19.23). Omit is; "Behold my sign," i.e., my mark of subscription to the statements just given in my defence : the mark of signature was originally a cross; and hence the letter Tau or T. Translate also " O that the Almighty," <tc. He marks "God" as the "One" meant in the first clause. Adversary, i.e., he who contends with me, refers also to God. Tlie vagueness is designed to express " whoever it be that judicially opposes me "—the Almighty if it be He. had written a book—Rather, "would write down his charge." 36. So far from hiding the adversary's "answer " or " charge " through fear, " I would take it on my shoulders" as a public honour (Isaiah 9. G). a crownnot a mark of shame, but of distinction (Isaiah 62. 3). 37. A good conscience imparts a princely dignity Ijcfore man nnd free assurance in approaching God. This can be realized, not in Job's way (42. .5, 6); but only through Jesus Christ (Hebrews 10. 22). 38. Personification. The complaints of the unjustly-ousted proprietors are transferred to tlie lan<ls themselves (v. 20; Genesis 4. 10; Haliakkuk 2. U). If I have unjustly acquired lands (ch. 24. 2; Isaiah 5.
8). furrows—The specification of these makes itlilcely, he Implies in this, "If I paid not the labourer for tillage H8 next verse, "If I paid him not for gathering in the fruits." Thus of the four clauses in v. 38, 39, the 1st refers to the same subject as the 4th, the 2d is connected with the 3d by introverted parallelirm. James 5. 4, who plainly alludes to this passage: cf. " Lord of Sabaoth " witli v. 26 here. 39. lo»e . . . life—not but "harassed to death ;" until he gave me up his land gratis [Mauukk]; as In Judges 16. 16; "suffered him to languish " by taking away itself off. New wine is kept In new goatskin bottles. This fittingly applies to the young Elihu, as contrasted with the oW friends (Matthew 9. 7). 20. refreslied—1«. th<a there may be air to me (1 Samuel 16. 2,3). ai. " Muy I 335
Elihu Offers (o Reason with Job. JOB XXXIII. God Calleth 3fan to Repentance. ble themselves under the mighty hand of God." 18. IiU soiU—his life, tlie pit—the grave; a symbol of hell, perisltlng toy tlie sword— i. e., a violent death ; in the Old Testament .a symbol of the future punishment of the ungodly. 19. When man does not heed warnings of the night, he is chastened, &c. The new thought suggested by Elihu is that affliction is disciplinary (ch. 36. 10) ; for the good of the godly, multitude—so the Margin, Hebrew (Keri). Better with the text (Chetib), "And with the perpetual (strong) contest of his bones;" the never-resting fever in his bones (Psalm 38. 3) [Umbreit]. ao. life—i. e., the apnever accept," &c. Elihu jlludes to Job's words (ch. 13.
8, 10), wherein he complains that the friends plead for God paxtially, "accepting His person." Elihu says, he will not do so, but act impartially between God and Job. " And I will not give flattery," &c. (Proverbs 24. 23). aa. t&kf me aivny—as a punisliment (Psalm 102. 2i).
CHAPTER XXXIII.
Ver. 1-33. Address to Job, as (ch. 32.) to the Friends. a. moutli—Rather, palate, whereby the taste discerns. Every man speaks with his mouth, but few, as Elihu, try their words with discrimination first, and only say what is really good (ch. 30; 12. 11). liatU spoken—Rather, Proceeds to speak. 3. I will speak according to my inward conviction, clearly—Rather, purely: sincerely, not distorting the truth through passion, as the friends. 4. "The Spirit of God hath made me," as He did thee : latter clause of v. 6 (Genesis 2. 7). Therefore thou needest not fear me, asthou wouldest God(i'. 7; ch. 9. 31). On the other hand, "the breath of the Almighty hatli inspired me" (as ch.32. 8); notas ^^ngii-s/i Fcr«!on, "given me life :" therefore " I am according to thy wish (ch. 9. 32, 33) in God's stead" to thee; a "daysman," umpire, or mediator, between God and thee. So Elihu was designed by the Holy Ghost to be a {yps of Jesus Christ (v. 23-2G). 5. Images from a court of justice, stand up—alluding to Job's words (ch. petite, which ordinarily sustains "life" (ch. 38. 39; Psalm
107. 18; Ecclesiastes 12. 5). The taking away of desire for food by sickness symbolizes the removal by atiliction of lust, for things which foster the spiritual fever of pride, soul—desire, ai. His flesh once prominent " can no more be seen." His bones once not seen now appear prominent, stick out lit., are bare. The Margin Hebrew (K ERi) reading. The text (Chetib) reads it a noun (are become), "bareness." The Keri was no doubt an explanatory reading of transcribers. 22. destroyers angels of death commissioned by God to end man's life (2 Samuel 24.16; Psalm 78. 49). The death pains personified may, however, be meant; so "gnawers" (note ch. 30. 17). 23. Elihu refers to himself as the Divinely-sent (ch. 32.8; 33.6) "messenger," the " interpi-eter" to explain to Job and vindicate God's righteousness; such a one Eliphaz had denied that Job could look for (ch.5. 1), and Job (ch. 9. 3;5) had wished
30.20). 6. Noted). 4; ch. 31. 35; 13.3,20,21). formed—though acting as God's representative, I am but a creature, like thyself. Arabic, pressed together, as a mass of clay by the potter, in /ormirtj; a vessel. [Umbreit.] i/eirejc, cut off, as the portion taken from the clay to form it. [Mauker.] 7. Iiand—alluding to Job's words (ch.l3. 21). 8. tliy words —(Ch. 10.7; 16. 17; 23. 11, 12; 27. 5, 6; 29. 14.) In ch. 9. 30; 13. for such a "daysman" or umpire between him and God. The " messenger" of good is antithetical to the "destroyers" (u. 23). withhim—If there be vouchsafed to The ot Hce of the interpreter is stated " to show unto man God's uprightness" in His dealings; or, as Umbreit, "man's upright course towards God" (Proverbs 14. 2). The former
Is better; Job maintained his own " uprightness" (ch. 10.
23, Job had acknowledged sin; but the general spirit of his words was to maintain himself to be "clean:" and to charge God witli injustice. He went too far on the opposite side in opposing the friends' false charge of hypocrisy. Even the godly, though willing to confess themselves sinners in general, often dislike sin in particular to be brought as a charge against them. Affliction is tlierefore needed to bring them to feel that sin in them deserves even worse tlian they suffer, and that God does them no Injustice. Then at last humbled under God they find, 17; 27.5,6); Elihu on the contrary maintains God's, and that man's true uprightness lies In submission to God. " One among a thousand" Is a man rarely to be found. So Jesus Christ (Song of Solomon 5. 10). Elihu, the God-sent mediator of a temporal deliverance (t». 54-26), is a type of the God-man Jesus Christ the Mediator of eternal deliverance: "the messetiger of the covenant" (Malachl 3. 1). This is the wonderful work of the Holy Ghost, that persons and events move in their own sphere in such a way as unconsciously to shadow forth Him, whose " testimony affliction is for their real good, and so at last it is taken iway either here, or at least at death. To teach this is Eliliu's mission. 9. clean—spotless. 10. occasions—for hostility: lit., enmities (ch. 13. 24; 16.9; 19.11; 30.21). 11.
Is the Spirit of propliecy ;" as the same point may be centre of a small and of avastly larger concentric circle. 24. Apodosis to 23. lie—God. Deliver—itY., redeem: in it and " ransom" there is reference to the cmtsideration, on account of which God pardons and relieves the sufferers ; here it is primarily the intercession of Elihu. But tlie language is too strong for its full meaning to be exhausted by this. The Holy Ghost has suggested language which receives its ftill realization only in the "eternal redemption found" by God in the price paid by .lesus Christ for it, i. e.. His blood and meritorious intercession (Hebrews 9. 12). "Obtained," lit., found: implying the earnest zeal, wisdom, and faithfulness of the finder, and the newness and joyousness of the finding. Jesus Christ could not but have found it, but still His seeking it was needed. [Bengei.] (Luke 15. 8.) God tlie Fatlier, Is the Fliuler (Psalm 89. 19). Jesus Christ the Redeemer, to whom He saith, Jicdeem (Cli. 13. 27.) mnrketU—narrowly watehes (ch. 14. 16; 7. 12; 31.4). 12. In tltls-view of God and His government. It cannot be that God should jealously " watcli" man, though "spotless," as an "enemy," or as one afraid of him as an equal. For "God is greater than man!" There must be sin in man, even though he be no hypocrite, which needs correction by suffering for the sufferer's good. 13. (Isaiah
45.9.) Ills jnatters—ways. Our part is, not to "strive" with God, but to submit. To believe it is right liecause He does it, not because we see all tlie reasons for His doing It. 14. Translate, "Yet man rer/ardcth it not;" or rather, as Umbreit, "Yea, twice (He repeats the warning)— If man gives no hoed" to the first warning. Eliliu implies tliat God's reason for sending aflliolion is, liecause, wlien God has communicated His will in various ways, man In prosperity has not heeded It; God therefore must try what affliction will ef Teet (John 15. 2; Psalm 62. 11 ; Isaiah 28. 10, (so Hebrew) hini from going, <&c. (2 Corinthians 5. 19). ransom—U.sed In a general sense by Elihu, but meant by the Holy Ghost in its strict sense as applied to Jesus Christ, of a jirice paid for deliverance (Exodus 21. 30), au atonement {i.e., means of selling at once, i. e., reconeilliig
13). 15. slnmberlngs—light, is opposed to "deep sleep." Elihu has in view Ellithaz (ch. 4. 13), and also Job lilmself (ch. 7. 11). "Dreams" In sleep, and "visions" of actual apparitions, were among the ways whereby God then Bpake to man (Genesis 20.3). 10. sealeth (their ears) to himself by warnings, i. e., with tlie .sureness and secresy of a seal He reveals Ills warnings. [Umiiueit.] To seal up securely ((h.37.7). On the "openetli" (.see ch. 38. 10). 17. purpose Margin, work. Soch.36. 9. So "business" In a bad sense (1 Samuel 20. 19). Elihu alludes to .lob's Avords (ch. 17. 11). "Pride" Is an open "pit" (u. IS) which God hides or covers up, lest man should fall Into It. Even the godly need to learn the lesson which trials teach, to " Auwtii'O who are estranged), a covering, as of flie ark with pitch, typical of what covers us sinners from wrath ((i(uiesis fi. 14; Psalm 32. 1). The pit Is primarily here the i/rave (I.salah 88. 17), but the spiritual pit Is mainly shadowed forth (Zecharlali 9. U). as-as. Effects of restoration to God's favour; to Job a tenii)oial revival; spiritually, an eternal regeneration. The striking wonls cannot he restricted to their temporal meaning, as used by EUhu (1 Peter 1. 11, 12). his flesli shall he fresher than a chtld'a —So Nuaman, 2 Kings 5. II; spiritually, John 3. 3-7. 20. Job shall no longer pray to God, as he complains, lu viiln
Job Atcual of Charging God with Injustice. JOB XXXIV. God Omnipotent cannot he Unjust.
(Ch. 23. 3, 8, 9). True especially to the redeemed in Jesus hateth right (justice) govern 7''' Tlie government of the world would be impossible if injustice were sanctioned. God must be just, because He governs (2 .Samuel 23. 3). govern—irt., 6t/K/, viz., by authority (so "reign," Margin, Ciirist (.lolui 10. 25-27). He (Job) sliaU see liis face—Or God nhn/l make liimtosce His face. [Mauker.] God sliallno longer "hide Kis face" (ch. 13.24). True to the believer now, Jolin It. 21,22; eternally, Psalm 17. 15; John 17.24. his 1 Samuel 9. 17). Umbreit translates for "govern," represt wrath, viz., against Job for his accusations, mast Just Rather, "Him who is at once miglity and just" (in His government of tlie world). 18. Lit. (Is it fit) to 6e said to a king? It would be a gross outrage to repi'oach thus an earthly monarch, mucli more the King of kings (Exodus (God's) i-lgliteousuess—God will again make the restored Job no longer ("I perverted —right," t>. 27) doubt God's justice, but to justify Him in His dealings. The penitent justifies God ;Psalni 51. 4). So the believer is made to see God's righteousness in Jesus Christ (Isaiah 45. 24 ; 46.13). 37. He looketli-God. Rather, with Umbreit, "Now he
22. 28). But Maurer with LXX. and Vulgate reads (It is not fit to accuse of injustice Him) who says to a king, Tliou art wicked, to princes, Ye are ungodly, i. who punishes impartially the great, as the small. This accords with V. 19. 19. Acts 10. 34; 2 Chronicles 19. 7; Proverbs 22. 2; ch. 31. 15. 30. they—"Tlie rich" and "princes" who offend God. the people—viz., of the guilty princes: guilty also themselves, at midnight — Image from a night-attack of an enemy on a cump, which becomes an easy prey (Exodus 12. 29, 30). without hand—Without (the restored penileril) singeth joyfully (answering to "joy,"
I'. 26; Psahn 51. 12) before men, and saith," Ac. (Proverbs
25.20; Psalm 66. 16 ; 116.14). perverted—Made the straight crooked : as Job had misrepresented God's character, pvolitvd— ivas made even to me ; rather, " My punishment was not commensurate with my sin" (so Zophar, ch. 11. 6); tlie reverse of what Job heretofore said (ch. 16.
17; Psahn 103.10; Ezra 9. I.S). 88. Note r. 24; rather, as Hebrew text (English Version reads as Margin, Hebrew, Keri, "his soul, his life"), "He hath delivered my soul, visible agency, by the mere word of God (soch. 20. 26; Zechariah 4. 6; Daniel 2. 34). 31. God's omniscience and omnipotence enable Him to execute immediate justice. He needs not to be long on the " watch," as Job tliought (ch. 7. 12; 2 Chronicles 16. 9; Jeremiali 32. 19). 33. shadow of death—Thick darkness (Amos 9.2, 3; Psalm 1.S9. 12). 33. (1 Corinthians 10. 13; Lamentations 3.32; Isaiah 27. 8.) Better, as Umbreit, " He does not (needs not to) regard (as in V. 14; Isaiah 41. 20) man long (so Hebrew, Genesis
&e., 7/1.1/ life." Continuation of the penitent's testimony to the people. llgnt^{v. 30; ch. 3. 16, 20; Psalm 56. 13; Ecclesiastes 11. 7). 39. Margin, twice and thrice, alluding to V. 14; once, by visions, 1.5-17; secondly, by afflictions, 19-22; now, by the " messenger," thirdly, 2:^. 30. Referring to v.
28 (Psalm 50. 13). 33. justify—To do thee justice; and, if I can, consistently with it, to declare thee innocent. At V. S:i Elihu pauses for a reply ; then proceeds ; ch. 34.
46. 29) in order that he may go (be brought by God) into judgment." Lit., "Lest his (attention) upon men" (ch. 11. 10, 11). So V. 2^, "without number" ought to be translated, without (needing any) searching out," such as has to be made in human judgments. 34. break in pieces—(Psalm 2. 9; ch. 12. 18; Daniel 2. 21). 2.5. therefore—Because He knows all things (v. 21). He knowa their works, without a formal investigation (ii. 24). in the night— Suddenly, unexpectedly (v. 20). Fitly in ilw night, as it was in it that the godless hid themselve..-
CHAPTER XXXIV.
Ver. 1-.37. 1. answered—Proceeded. 3. This ch. is addressed also to the " friends," as ch. 33, to Job alone. 3. Palate (note ch. 12. 11; ch. 33. 2). 4. judgment— Let us select among the conflicting sentiments advanced, what will stand the test of examination. 5. judgment—My right. Job's own words (ch. 13. 18; 27. 2). G—i. e.. Were I to renounce my right (i. e., confess myself guilty) I sliould die. Ji. b virtually had said so Cch. 27.4, 5; 6. 28). Maurbr, not so well, " Notwithstanding my right(innocence) I am (t). 22). Umbkeit, less simplj% for " overtui'neth," translates, " walketh :" i. e., God is ever on tlie alert, discovering all wickedness. 36. strlketh—Chasteneth. as—i. e., because they are wicked, sight of others—Sinners hid themselves in darkness; therefore they are punished before all, in open day. Image from the place of public execution (ch. tj eatei\ as a liar," by God, by his afflicting me. my wound — Lit., mine arrow, viz., by which I am pierced. So "my stroke" (liand. Margin, ch. 23. 2). Jfly sickness (ch. 6. 4 ; 16.
13). wit Uout transgression—Witliout fault of mine to deserve it (cli. IG. 17). 7. (Ch. 15. 16.) Image from the camel, scorning—Against God (ch. 15. 4). 8. Job virtu-
40. 12; Exodus 14. 30; 2 Samuel 12. 12). 37, 38. The grounds of their punishment in v. 26; v. 28 states in what respect they "considered not God's ways," viz., by oppression, whereby " they caused the cry," &c. 39. (Proverbs 16. 7 ; Isaiah 26. 3.) make trouble—Rather, condemn (Romans ally goeth in company (makes common cause) with the wicked, by taking up their sentiments (ch.9. 22, 23, 30; 21.
7-15j, or at least by saying, that those who act on such sentiments are unpunished (Malachi 3. 14). To deny God's rigliteous government, because we do not see the reasons of His acts, is virtually to take part with the ungodly. 9. with God—In Intimacy (Psalm 50. 18). 10. The true answer to Job, which God follows up (cli. 38). Man is to
8. 33,34). Maurer, from the reference being only to Wi« godless, in the next clause, and v. 20 translates, " When God keeps quiet (leaves men to perish) Psalm 83. 1 ; [Umbreit] from the Arabic (strikes to the earth), who shall condemn Him as unjust?" v. 17. hldeth . . . face—(ch. 23. 8, 9;. Psalm 13. 1). it toe done—Whether it be against a guilty nation (2 Kings 18. 9-12) or an individual, tliAt God acts so. believe God's ways are right, becau.se they are His, not becaus(i we fully see they are so (Romans 9. 14; Deuteronomy .32.4; Genesis 18.25). 11. Partly here; fully, hereafter (Jeremiah 32. 19 ; Romans 2. 6 ; 1 Peter 1. 17 ; Revelation 22. 12). 13. (Ch. 8. 3.) In opposition to Job, v. 5, will not—Cannot. 13. If the world were not God's property, as having been made by Him, but committed to His charge by some superior, it might be possible for Him to act unjustly, as He would not thereby be injuring Him-
30. "Ensnared" into sin (1 Kings 12.28,30). Or rather,. enthralled by further opxrression, v. 26-28. 31. Job accordingly says so (ch. 40.3-5; Micah 7.9; Leviticus 26.41). It was to lead him to this that Elihu was sent. Thougli no hypocrite, Job, like all, had sin, therefore through affliction he was to be brought to humble himself under God. All sorrow is a proof of the common heritage of sin, inwhich the godly shares ; and therefore he ought to regard self; but as it is, for God to act unjustly would undermine
It as a merciful correction. Umbreit and Maurer lose this by translating, as the Hebrew will bear, " Has any a right to say to. God, I have borne chastisement and yeti have not sinned?" (so v. 6). borne—viz., the penalty of sin, as in Leviticus 5. 1, 17. offend Lit., to deal destructhe whole order of the world, and so would injure God's own property (ch.36. 23). disposed-Hath founded (Isaiah
44. 7), established the circle of the globe. 14,15. "If He were to set His heart on man," either to injure him, or to take strict account of his sins. The connection supports rather [Umbreit], "If He had regard to himself (only), and were to gather unto Himself (Psalm 104.29) man's spirit, &c. (wliich he sends forth, Psalm 104. .30; Ecclesiastes 12. 7), all flesh must perish together," &c. (Genesis 3. tively or corr,ujniy (Nehemlali 1. 7). 33. ch. 10. 2; Psalm 82.
8; 19. 12; 139. 23, 24. no more—Proverbs 28. 13; Epheslans
4. 22. 33. Rather, "should God recompense (sinners) according to thy mind? Then It is for thee to reject and to choose, and not me," Umbreit; or as Maurer, "For thonA' hcut rected God's way of recompensing; state therefore thy way, for thou must choose, not I," i. e.. It is tliy part, not mine, to show a better way than God's. 34, 33, 337
19). God's loving preservation of his creatures proves He cannot be selfish, and therefore cannot be unjust. 16. In V. 2, Eliliu had spoken to all In general, now he calls Job's special attention 17. "Can even He who (in thy view) 22
Gmparison not to he made i nth God. JOB XXXV, XXXVI. God b Just in Ms Ways.
Job's words (ch. 19. 7; 30. 20). Judgment—?. e., thy cause, thy rigid; as in Psalm 9. 10; Proverbs 31. 5, 8. ti-nst— Rather, trait thou on Him, patiently, until He take up thy cau.se )Psalm 37. 7). 15. As it is, because Job waited not trustingly and patiently {v. 14; Numbers '20. 12; Zephaniah 3.2; Micah 7. 9), God hath visited, Ac, yet still he has not taken {severe) .cognizance of tlte great multitude (English Version wrongly, "extremity") of .sins; therefore Job should not complain of being pnnislied with undue severity (ch. 7. 20; 11. 6). Maubek translates, "Because His anger hath not visited (hath not immediately punished Job for his impious complaints), nor has He taken
Rather, men, !( i77 say to me. and the wise man (c. 2,
30) who liearlcens to nie (will say), " Job hath spoken," &c. 30. Maryin, not so wt ll, My father, Elihu addressing God. This title does not elsewhere occur in Job. tried—by ca.laniities. aiisivtrs for wicked men—(See note v. 8.) Trials ol the godly are not removed until they jiroduce the eirect designed. 37. clnppetli . . . liands—In scorn (cli. '.i7. 28; ICzekiel '21. 17). mii HiplietU . . . womIs—(ch.
11. 2; ;J.5. 10). To his original "sin" to correct which trials liave been sent, "he adds rebellion," i. e., words arraigning God's justice.
CHAPTER XXXV. sliict (great) cognizance of his folly (sinful speedies), therefore, Ac. For "folly," Umbkeit translates with the Riibbins, multitude. Geseniu.s reads with LXX. and Vulgate needlessly, "transgression." JG. Apodosis to 15. in Tain—Rashly.
Ver. J-lfi. 3. more tUaii—Rather as ch. 9. 2; 25. 4: "I am rigliteous {lit., my righteousness is) before God." Enylish Version, however, agrees with ch. 9. 17; 16. 12-17; 27.
2-6. Ch. 4. 17 is susceptible of either rendering. Elihu means Job said so, not in so many words, but vir UutUy.
CHAPTER XXXVI.
3. Itither, explanatory of " this" in v. 2, "That thou saj'-
Ver. 1-33. 1, a. Elihu maintains, that afflictions are to the godly disciplinary, in order to lead them to attain a higher moral worth, and that the reason for their continuance is not, as the friends asserted, on account of th« sufferer's extraordinary guilt, but because the discipline has not yet attained its object, viz., to lead him to humble himself penitently before God (Isaiah 9. 13; Jeremiah i est (to thyself, as if a distinct person) What advantage is it (thy integrity) to thee? What profit have I (by integrity) more than (I should have) by my sin?" i. e., more than if I had sinned (ch. .SI. 9). Job had said that the wicked, who use these very words, do not sufl Ter for it (ch.
21. 18-1.5); whereby he virtually sanctioned their sentiments. The same change of persons from oblique to direct address occurs (ch. 19. "28; 22. 17). 4. eompanlons— Those entertaining like sentiments with thee (ch. 34. 8, 86). 5-8. Klihu like Eliphaz (ch. 22. 2, 3, 12) sliows that God is too exalted in nature to be susceptible of benefit or hurt from the righteousness or sin of men respectively; it is themselves that they benefit by righteousness, or hurt by 3). This is Elihu's fourth speech. He thus exceeds the ternary number of the others. Hence his formula of politeness, v. 2. Lit., Wail yet but a little for me. Bear with me a little farther. / have pet (much, cii. 32. 18-20). There are Chaldeisms in this verse, agreeably to the view tliat the scene of the book is near the Euphrates and the Chuldees. 3. from afar— Not trite connnonplaces. but drawn from God's mighty works, ascribe rlgliteonsness—Whereas Job ascribed unrighteousness (cli. 34. 10, sin. I>eliold tlie clouds, wiiieh are higher than thon Spoken with irony. Not only are they higher than thou, but thou cannot even reach them clearly with the eye. Yet these are notashigh as God's .seat. God is therefore too
12). A man, in Inquiring Intc God's ways, should at the outset presume they are all just, be willing to find them so, and expect that the result of investigation will prove thent to be so; such a one will never bo disappointed. [Baunes.] 4. I will not "speak wickedly for God," as the friends (ch. 13. 4, 7, 8)—i. c, vindicate God by unsound arguments. l»e that is perfect, Ac.—Rather, as the parallelism requires, "a man of integrity in sentii.ienta e.'cnlted to be dependent on man. Therefore he has no inducement to injustice in his dealings with man. When He afflicts, it must be from a different motive; viz., the good of the sufferer. 6. wliat does*—How canst thou affect him? unto liim—That can hurt Him? (.Jeremiah 7. 19; Proverbs g. 3in. 7. (Psalm Ifi. 2; Proverbs 9. 12; Luke 17. 10.) 9. (Ecclcsiastes I. 1.) Elihu states in Job's words (ch. J4. 12 is witli thee" (is he with wliom thou liast to do). Elihu means hiui.self, as opposed to the dishonest reasonings of the friends (ch. 21. 31). 5. Rather, st7-ength of understanding (heart) the force of the repetition of "miglity;" as "mighty" as God is, none is too low to be "despised" by Him; for His "might" lies especially In "His strength of understanding,'' whereby He searchesout the most minute things, so as to give to each his right. Elihu contlrms hl.s exhortation (ch. 3>. 14). 6. right . . . poor—He espouses the cause of the affilcted. 7. (1 Peter 3. 12.) Goil does not forsake the godl.y, as Job Implied, but "establislies," or makes them sit on the throne as kings (1 .Samuel 2. 8; P.salni
8(1. 20) the difficulty; the "cries" of "the oppressed" not being heard might lead man to think that wrongs are not punished by Him. 10-13. Hut the reason is, that the innocent sufferers often do not humbly seek God for succour; so to their "pride" is to be laid the blame of their ruin ; also l)ccause (13-10) they, as Jol), instead of waiting God's time in pious trust, are prone to despair of His justice, when it Is not Immediately visible (ch. 19-20). If the sull'erer would apply to God with an humbled, penitent spirit. He would hear. Where, Ac.—(Jeremiah
2. 0, 8; Isaiah .'51. 13.) songs—Of joy at deliverance (Psalm 42.8; 119. .0; Acts 10. &>). in tine n\f!,i\tUneirpected!y
11.'!. 7, 8). True of believers in the highest sen.se, already
34. 20, 2')). iffilher, in ccdamity. 11. Man's spirit, which distinguishes him from the brute. Is tlie strongest proof of God's l)cuellcence; by the use of It we may understand
In part, 1 Peter 2.9; Revelation 1.0; hereafter fully, Revelation .'>. 10; ch. '22. !). ami tliey are— That they may be. 8-
10. If they bo all Ucted, It is no proof that they are hypojhat God Is the Almighty helper of all sufferers who humlily seek him; and that they err who do not .so seek hlin. fowl.>*—(ch. '2H. 21; Note). 13. Tlierc—Uather, r/icn (when none huml)ly casts himself on God, v. 10). They cry prou<lly (tr/ninst fiod, rather than humbly to God. Ho, as the design of allllctlon is to humble the sufferer, there can be no answer until "pride" gives place to humble, penitent prayer (Psalm 10. 4 ; Jeremiah 1.3. 17). 13. Vanity, crites, as the friends maintain, or that God disregards them, and is IndllVerent whether men are good or bad, as Job asserts: God is tliereby "disciplining tliem," and "showing tliem their sins," and If they bow In a right spirit under God's visiting hand, the greatest blessings ensue. 9. work—Transgression, that . . . exceeded "In that they behaved themselves mightily, lit., great; i. e., presumptuously, or, at least, self-contldently. lO. i. e., cries utt(!reil in an unliunibled spirit, t). 12, which applies in somc <legree to Job's cries; still more to those of the wicked (eh. 27. 9; Proverlis Vi. 29). 14. Although thou miyest, thou shall not see Him (as a temporal deliverer; ((•h. .'t!. I('>-18, '23.) 11. «erve—I. e., ?(•(«,«/( i;),- as in Isaiah 19.
2;i. <;od Is to be supplied (cf. Isaiah 1. 19, '20). Vi. (ch. 3'!. 18.) -tvithoiit Itnowledgr In, i. e., on account of their foolis/iness (eh. 4. '20, 21). 13-16. Same sentiment as v. 11, I'i, expanded. 13. hypocrites—Or, the ungodly [MauukkJ; bai " hypocrites" is i>erhaps a distinct da.ss from the opet\ly wicked (v. 12). lieap up wratli—Of God against tlu'inselves (Romans '2. .'>). UMititniT trttnslates, " uinir\s]\ their wrath against God," Instead of "crying" unto Him. This suits well the parallelism and the Hebrew. Wwl Kuglijh Vcrsimi gives a good parallelism, "hypocrites" auswerlug for he<lld look for a Ufdeemer after death (ch. 19. '2.5-27); which passage cannot consistently with EUhu's assertion here l)c Interpreted of "seeing" a temporal " Redeemer,") ch. 7. 7; 9. 11 ; 23. ."5, 8, 9, y<'t, judgment, Ac, therefore trust, &(:. Hut the Ilebrmv favours JlAUliicu, "How much less (will (iod—regard, r. J.3)j since thou sayest, that He does J»«t legard tlK.'C " 8o in ch. I. 19. Thus Elihu alludes to Uotc Job's Siw hinder GocFs Bkssivgs. JOB XXX^'^I. God's Worka lo be Magiiiftm.
The marvellous formation of rain (so ch. 5. 9, 10). maketh small—Rathe'r, " He draweth (up) lo Him, He attracts (fi om the earth below) the drops of water; they (the drops of water) pour down rain, (which is) His vapour." " Vapour" to "cry not" (eh. 27. 8, 10); "heap up wrath" against themselves, to "He binileth them" with fetters of affliction (v.
8). 14. liatlier (J)euteroiiomy •£). 17), Their life is (ended) as that of (lit., amuiif/) the unclean, prematurely and disflonourably. So the second cliiuse answers to the lirst. A warning that Job make not common cause with the wicked (ch. Si. Sti). 15. poor— 77(f ajtticled pious, openeth
Is in apposition with "rain," marking the way In which rain is formed, viz., from the vapour drawn up by God into the air and then condensed into drops, which fall (Psalm 147. 8). The suspension of such a mass of water, and its descent not in a deluge, but in drops of vapoury rain, are the marvel. The select-ion of this particular illustration of God's greatness forms a fit prelude to the storm in which God appears (ch. 40. 1). 28. abundantly —Lit., upon, tmtny men. 29. (ch. 37. 5). God's marvels in thunder and lightnings. 29. spreadlngs, &c.—Tlie canopy of thick clouds, which covers the heavens in a storm (Psalm 105.39). the noise (crashing) of his tabernacle. , . ears (v. lU) ; so as to be adnwnished in tlieir straits ("oppression") to seek God penitently, and so be "delivered " (ch. :e. le, 17, 2J-27). 16. Riither, "He will lead forth thee al.so out of thejrnvs of a strait" (Psalm 18. 19; 118.
5). Tlie " l>road place" expresses tlie liberty, and the wc UsuppJied " table" the abundance of the prosperous (Psalm a'!. 5: Isaiah 2o. G). 17. Rather, "Buti/ thou art fulttlled (i. entirely tilled) with the judgment of the wicked (i.e., the </uiU incurring judgment[MAURER] ; or ratlier, as UmBKEIT, referring to cli. 31. o, 6, 7, 36, the judgment pronounced on God by the i/uilty in misfortunes) judgment (God's judgment on the wicked; Jeremiah 51. 9, playing on the double meaning of "judgment") and justice shall closely follow each otlier. [Umbreit.] 18. (Numbers K!. 45; Psalm -19. 6, viz., thunder ; God being poetically said to have //w paii(7iOft amidst dark clouds (Psalm 18.11; Isaiah 40. 22). 30. light—Lightning. It—His tabernacle. The light, in an instant spread over the vast mass of dark clouds, forms a striking picture. "Spread" is repeated from y. 29, to form an antithesis. " He spreads not only clouds, but light." covereth tike bottom (roots) of the sea—viz., with the light. In the storm the depths of ocean are laid bare; and the light "covers" them, at the same moment that it " spi'eads" across the dark sky. So in P.salm 18. 14, 7; Matthew 1(). 2ti.) Even the "ransom" by Jesus Christ (ch. 33. 24) will be of no avail to wilful despisers (Hebrews
10. 2i>-29). wltli Iii8 stroke—(ch. 31.26). Umbreit translaif'.i, " IJeware lest the wrath of God (thy severe calamity) lead thee to scorti" (ch. 34. 7 ; 27. 2.3). This accords better with the verl) in the parallel clause, which ought to be trans-
15, the di.scovering of "the channels of waters" follows the "lightnings." Umbreit translates, "He spreadeth His light tipon Himself, and covereth Himself with the roots of the sea;" (Psalm 104. 2;) God's garment is woven of celestial light and of the watery depths, raised to the sky to form His cloudy canopy. The phrase " cover Himself wit)- the roots of the sea" is harsh ; but the image is grand. 31. These (rain and lightnings) are marvellous and not to be understood (v. 29), yet necessary ; "For by them He judgeth (chastiseth on the one hand), etc. (and on the other, by them) He giveth meat" (food), &c. (ch. 37.13; 38. 23, '27; Acts 14. 17). 32. Rather, " He covereth (both) His hands witli light (lightning, ch. 37. 3, Margin), and giveth it a command against his adversary" (lit., the one assailing Him lated, " Let not the great ransom (of money, which thou canst give) seduce thee (Mart/in, 'Turn thee aside, as if thou couldst deliver thyself from "wrath" by it). As the "scorn" in the first clause answers to the "judgment of tlie wicked," v. 17, so " ransom, seduce" to " will he esteem riches," I'. 19. Tluis, v. 18 is the transition between v. 17 and 19. It), forces of streiigtU i. e., resources of wealth (Psalm 49.7; Pioverbs 11. 4). 80. desire—PaiZ for. Job had u-is>ted /or dnath (ch. 3. 3-9, &c.). night—(John 9. 4). when—Rather, ichefeby. cut oft— Lit., (tscenci, as the corn cut and lilted upon the wagon or stack (t). 20) ; so cut off, disappear, lii their place — Lit., under themselves; so, without moving from their place, on tlie spot, suddenly
Psalm 8.2; 139. 20 ; 21.19.) Thus, as in v. 31, the twofold effects of His leaters are set forth, so here, of His light; in the one hand destructive lightning against the wicked; in the other, the genial lig/it for good to His friends, &c., v. .33. [Umbreit.] 33. noise—Rather, He revealeth it (lit., an7iounceth concerning it) to His friend (antithesis to adversary, v. 32, so the Hebrew is translated, eh. 2. 11) ; also to cattle and plants {lit., that which shooteth vp ; Genesis 40. 10 (ch. 10. 12). [Maurer.] '\Jy^^Bnv^'s translation," To ascend (which is really, as tliou wilt find to thy cost, to descend) to the people below" {lit., under themselves), answers better to the parallelism and the Hebrew. Thou patitest for death Bs desirable, but it is a " night" or region of darkness, thy fancied ascent (amelioration) will prove a descent (deterioration) (ch. 10.22); therefore desire it not. ai. regard
Lit., turn thyself to. Iniquity—viz., presumptuous speaking against God (ch. 34. 5. and above, v. 17, 18; Note), rather than—To bear "atlliction" with pious patience. Men think it an alleviation to complain against God, but this is adding sin to sorrow ; it is sin, not sorrow, which can really hurt us (contrast Hebrews 11.2.5). 22-35. God
41. 22). As the genial effect of "water" in the growth of food, is mentioned v. 31, so here that of "light" in cherishing cattle and plants. [Umbreit.] If English Version, "noise" be retained, translate, " ilis noi.se (thunder) announces concerning Him (His coming in the tempest), the cattle (to announce) concerning Him when He is in the act of rising up" (in the storm). Some animals give various intimations, that they are sensible of theapproacU of a storm. [Virg. Georg. I. 373, &c.]
Is not to be impiously arraigned, but to be praised for His might, shown in His works, cxalteth—Rather, doethlofly things, shows His exalted power [Umbreit] (Psalm 21. 13). teacheth—(Psalm 94. 12, <&c.). The connection is, returning to f. 5, God's "might" is shown i:i His " wisdom ;" He alone can teach; yet, because He, as a sovereign, explains not all His dealings, forsooth Job must presume to teach Him (Lsaiah 40. 13, 14; Romans 11. 34 ; 1 Corintliians 2. hi). 8o the transition to v. 2;? is natural. Umbreit with LXX.
CHAPTER XXXVII.
Ver. 1-24. 1. At this—When I hear tlie thundering of the Divine Majesty. Perhaps the storm already had begun, out of which God was to address Job (ch. 38. 1). 2. He«r attentively—The thunder (noise), ic, and then you will feel that there is good reason to tremble, sound Muttering of the thunder. 3. dlrecteth It—However zigzag the lightning's course ; or, rather, it applies to the pealing roll of the thunder, God's all-embracing power, enda —Li/., wings, skirts, tUe habitable earth being often compared to an extended garment (ch. 38. 13; Isaiah 11.12). 4. The thunder-clap follows at an interval after the flush, stay them—He will not hold back tlie tiijlitnings (f. 3i, wlieli the thunder is heard. [MAUKKit.] Rallier, take " them" as the usual concomitants of thunder, viz., mm and hail [Umbreit] (ch. 40. 9). 5. (ch. *i. 20; Psalm fw. 6; 139. H). The sublimity of the description lies In this, that Go 1 tra)islales "'Who is Lord," wrongly, as this meaning belongs to later Hebrew. 23. Jol) dared to prescribe to God what He Bhouhl do (ch. 31. 10, 13). 2*. Instead of arraigning, let it be thy fixed principle to magnify God in His works (Psalm 111.
2-8; Revelatmn 15. 3>; these, which all may "see," may convince; us that what we do not .see is altogether wise and ({ood (Romans 1.20). behold—As " see," r. 25, shows ; not, as Maukkk, " sing," laud (Note 33. 27). 25. "See," viz., with wondering admiration. [Maurer.] man may be Iiold— Riither, (yet) mortals (a ditt'erent Hebrew word from "man") behold it (only) from afar olt'," see l)Ut a small " part" (ch. 2C. 14). 20. (ch. 37. 13.) God's greatness in h-aven and earth: a reason why Job should bow under His afflicting hand. 20. know hlin not Only in pint (r. 25; 1 Corinthians 1.'!. 12). his years—(Psalm 90.2; Is everywhere in the storm, directing It whitlier He will. (Raknes.) See Psalm 29., where, as here, the "voice" of Sfti. 24. 27) ; applied to Jesus Christ (Hebrews 1. 12). 27. '48.
God to be Feared for His Great Works. JOB xxxviir. He Appears in a Whirlivind.
Frame.- darkness—Of mind; ignorance. "The eyes are bewilderingly blinded, when turned in bold controversy with God towards the sunny heavens" {v. 18). [Umbkeit.] 30. What I a mortal say against God's dealings is not worthy of being told Him. In opposition to Job's wish to "speak" before God (ch. 13. 3, 18-22). If . . . surely h« shall be swallowed up—The parallelism more favours Umbreit, "Durst a man speak (before Him, complaining) that he is (without cause) being destroyed t" 21. "Cleanseth," i.e., cleareih the air of clouds. When the "bright light" of the sun, previously "not seen" through "clouds," suddenly shines out from behind them, owing to "the wind clearing them away," the G(x\ is repeated with grand effect. Tlie thunder in Arabia
Is sublimely terrible. 6. Be—More forcible than "Fall," as Umbreit translates Genesis 1. 3. to tUe small rain, ttc,—He saith, Be on the earth. The shower increasing from "small" to "great," is expressed by the plural sJwivei:< I ilargiyi), following the singular shoiver. Winter rain (Song of Solomon 2. 11). 7. In winter God stops man's out-of doors activity, sealeth — Closeth up (ch. 9. 7). Man's " hands" are then tied up. His worU—In antithesis toman's own miotA: (" hand") which at other times engages men so as to be liable to forget their dependence on God. Umbreit more lit. translates, That all men ivhom He has made {lit., of His making) may be brought to acknowledgment. 8. remain—Rest in their lairs. It is lieautifully ordered that during the cold,wh«n they could not obtain food, many lie torpid; a state wherein they effect is dazzling to the eye; so if God's majesty, now hidden, were suddenly revealed in all its brightness, it would spread "darkness" over Job's eyes, anxious as he is for it (cf. Note, t). 19). [Umbreit.] It is because " now man sees not the bright sunlight" (God's dazzling Majesty), owing to the intervening " clouds" (ch. 26. 9), that they dare to wish to " speak" before God {v. 20). Prelude to God's appearance (ch. 38. 1). The words also hold true in a sense not intended by Elihu, but perhaps included by the Holy Ghost. Job and other sufferers cannot see the lig?it of God's countenance through the clouds of trial : but the wind will soon clear them off, and God shall appear again : let them but wait patiently, for He still shines, thougli for a time they see Him not (see Note 23). 33. Rather, golden splendour:- M.A.UKER translates gold. It is found in northern regions. But God cannot be "found out," because of His "Majesty" {v. 23). Thus ch. 28. corresponds; English Version is simpler, the north Brightness is chietly associated with it {Note, 23. 9). Here, perhaps, because the north wind clears the air (Proverbs ii.eed no food. The desolation of the fields, at God's bidding, is poetically graphic. 9. south Lit., chambers; connected with the south (ch. 9. 9). The whirlwinds are poetically regarded as pent up by God in His southern chamber, whence he sends them forth (soch.38. ^i; Psalm
135.7). As to the southern whirlwinds (see Isaiah 21. 1; Zechariah 9. 14), they drive before them burning sands; chiefly from February to May. tl»e north—iiY., scalta-- ing ; the north wind scatters the clouds. 10. frost—Rather, ice. the breath of God—Poetically, for the Ice-prodnciug north wind, straitened—Physically accurate ; frost compresses or contracts the expanded liquid into a congealed mass (ch. 38. 29, 30; Psalm 147. 17, 18). 11-13. How the thunder-clouds are dispersed, or else employed by God, either for correction or mercy, by watering—By loading it with wafer, tvearteth Burdcneth it, so that it falls in rain; thus " wearieth" answers to the parallel "scattoreth" icf. Note v. 9); a clear sky resulting alike from both. I>rl°;ht cloud-irt., clonal of His light, i. e., of His lightning. Umbreit for "watering," &c., translates, "Brightifss drives away tlie clouds, His light scattereth the thick clouds;" the parallelism is thus good, but the Hehreio hardly sanctions it. 13. It—Tlie cloud of lightning, counsels—Guidance (Psalm 148.8); lit. , steering ; the clouds o!)ey God's guidance, as the ship does the helmsman. So
25. 23). Thus this clause answers to the last of i'. 21 ; as the second of this v. to the first of f. 21. Inverted parallelism. (See Isaiah 14.13; Psalm 48.2). with God—Rather, wj)o«
Go(/, as a garment (Psalm 104.1,2). majesty—Splendour, 33. afflict-Oppressively, so as to " pervert ,;wi.(irme)i<" as Job implied (Note 8. 3); but see end of Note 21, above. The reading "He answcreth not," t. e., gives no account of His dealings, is like a transcriber's correction, from ch.
3.3. 13; Margin, 34. do — Rather, ought, wise — in their own conceits. tlie ?/r/?i/n(Hfir (Note 3fi. 31,32); neither is hap-hazard in its movements, they— y/ie rfo?«?,s, implied in the collective singular " it." face of the world, itc—In the face of the earth's circle. 13. Lit., He maketh !< (tlie rain-cloud) /jici place, whether for correction, if (it be destined) for His land (i. e., for the part inhabited by man, with whom God deals, as opposed to the parts uninhabited, on whicli rain
CHAPTER XXXVIII.
Ver. 1-41. 1.' Jehovah appears unexpectedly In a whirlwind (already gathering ch. 37. 1, '2), the symbol of "judgment" (Psalm 50.3,4, &c.), to which Job had challenged him. He asks him now to get himself ready for the conis at other times appointed to fall, ch. 38.20,27) or for mercy. " If it be destined for His land" is a parenthetical supposition. [Mauueu.] In English Version, this clause spoils the even balance of the antithesis between the " rod" {Margin) and " mercy" (Psalm 68. 9; Genesis 7). 14. (Psalm 111.2.) 1.5. when—Rather, how. disposed them —Lai/s His charge on these " wonders" (o. 14) to arise, llghi—Lightning, shine—Flash. How Is it that light arises from the dark thunder-cloud 7 10. Hebrew, "Hast thou understanding of the balancings," &c., how the (blonds are poised in the air, so tliat their watery gravity does not bring tliem to the earth? Tlie condon.sed moisture, descending Ijy gravity, meets a warmer tiiniperatnre, wlilc'li dissipates it into vapour (the tendency of wliicli is to ascend) and so counteracts the descending force, perfect In knowledge—God; not here in the sense that Elihu uses it of lilinself (ch. 30. 4). 17. dost thou know—How, &.C. thy garments— i, c, how thy body grows warm, so test. Can he explain the phenomena of God's natural government? How can he, then, hope to understand the principles of His wfomY government? God thus confirms Klihu's sontlment, that submission to, not reasonings on, God's ways Is man's part. This and the disciplinary design of trial to the goiUy Is tlie great lesson of this book. He does not solve the difficulty by reference to future retribution: for this was not the Immediate question; glimpses of that truth were already given In chs. 14. and 19., the full revelation of it being reserved for Gospel times : Yet even now we netxl to learn the lesson taught by Kllhu an<l God In Job. 3. this—Job. C€>un8el—Impugning my Divine wisdom In the providential arrangements of the universe. Such "words" (Including tho.se of the frlonds) rather obscure, than throw light on my ways. God Is about to be Job's Vindicator, but must first bring him to a riglit stair of mind for receiving relief. 3. a man—i/eco, ready.IS to a licet tliy garments with heat? south wind— /,i7., region of the .south. " When Ho maketh still (and sultry) the earth (t. e., the atmosphere) by (during) the south wind (Song of Solomon 4. I(i). 18. with him—Like as He does for battle (1 Corinthians 1(1. 13), as he had wished (ch. 9. M; l;}. 22; 31. ?n). The robe, usually worn flowing, was girt up by a girdle when men ran, laboured, or fought (I Peter (i;li. 4il. I')), spread out—Given expanse to. strong Finn; whence the term " firmament" (Genesis 1. (i; Margin, exixmsiiiii, Isaiah 44. 21). molten looking-glass Image of llie bright smiling sky. Mirrors were tlien formed of molten polished metal, not "glass." 19. Men
1. 13). 4. To understand the cause of things, man should have been present at their origin. The flutte creature cannot fathom tlie Infinite wisdom of the Creator (ch. 2i
12; 1.5.7, 8). hast (knowest) understanding — (Proverbs
4. 1). 5. measures—Of Its proportions. Image fl'om au architect's plans of a building. I.Inc—of measurement (Isaiah 28. 17). The earth Is formed on an all-wise %)latu O. foundations—Not sockets, a» Marj/in. fastened—Xtt., (!uiiif)t explain God's wonders ; we ought, therefore, to be dumb and not cotitend with God. If Job thinks we ought, "1ft him loach us, what we snull say." order— 340
Gody by Sis Mighty Works, JOB XXXIX. Convinceth Job of Ignorance, ew. made to sink, as a founilation-sfone let down till It settles firmly in tlie clay (cli. 20. 7). Gravitation makes and keeps the earth a spliere. 7. So at the founding of Zerubbabel's temple (Ezra 3. lU-i3). So hereafter at the completion of (personified) spreads (scattereth) Itself," &c. The light and east wind are associated together, as both come from one quarter, and often arise together (Jonah 4. 8). 23, waters—ijaiji falls, not in a mass on one spot, but in countless separate canals in the air marked out for their way for the lightning—(Ch. 28. 26.) 26. Since rain falls also on places uninhabited by man, it cannot be that man guides its course. Such rain, though man cannot explain the reason for it, is not lost. God has some wise design in tlie C'hureli, the temple of the Holy Gliost (Zechariah 4. 7) as at its foundation (Luke 2. 13, 14). 7. morning stars— Kspecially beautiful. Tlie creation morn is appropriately associated with these, it being the comtnencemetU of this world's day. The stars are fig. said to sing God's praises, as in Psalm 19.1; 148.3. They are symbols of the angels, bearing the same relation to our eartii, as angels do to us. Therefore they answer to "sous of God," or angels, in the parallel. See note, 25. 5. 8. doors—Flood-gates; these when opened caused the flood (Genesis 8. 2) : or else, the ihures. woinll>—of Chaos. The bowels of the earth. Image from childbirth (v. 8, 9; Ezekiel 32. 2; Micah 4. 10). Ocean at its birth was wrapped in clouds as its swaddling bands. 10. brake np for—i. e., appointed it. Shores are generally broken and abrupt clitl's. The Greek for shore means a broken place. I broke off or measured off for it my It. 27. As though the desolate ground thirsted for God s showers. Personification. Tlie beauty imparted to the uninhabited desert pleases God, for whom primarily all things exist,and Hehas ulterlordesigns in it. 28. C'anany visible origin of rain and dew be assigned by man ? Dew is moisture, which was suspended in tlie air, but becomes condensed on reaching the—in the night—lower temperature of objects on the earth. 29. Ch. 37. 10. 30. The unfrozen waters arc hid under the frozen, as with a, covering of stone, frozen Lit., is taken : the particles t<ike hold of one another so as to cohere. 31. sweet influences—The joy diffused by spring, the time when the Pleiades appear. The Eastern poets, Haflz, Sadi, &c., describe them as "brilliant rosettes." Ge-se Nius translates, "bands" or "knot," which answers better the parallelism. But Englimii, i. e., the limit wliich 7 thought fit (ch. 26. 10). 11. stayed Hebrew, a limit, shall beset to. 1!J-15. Passing from creation to phenomena in the existing inanimate world. 13. Iiast tUoii—As God daily does, commanded tlie morning—To rise, since tliy days—Since thou hast come lish Version agrees better with the Hebrew. The seven stars are closely "bound" together (Note 9. 0). "Canst thou bind or loose the tie?" " Canst thou loose the bonds by which the constellation Orion (represented in the East as an impious giant chained to the sky) is held fast.'' (Note 9. 9.) 32. Canst thou bring forth from their places or fwuscs (Mazzaloth, Margin, 2 Kings 23. 5; to which. Maziuroth here is equivalent) into the sky the signs of the ZotUae at their respective seasons—the twelve lodgings in whicli the sun successively stays, or appears, in the sky ? Arcturua —Ursa Major, his sons—The three stars in his tail. Canst thou make them appear in the sky? (ch. 9. 9). The great and less Bear are called by the Arabs "Daughters of the Bier," tlie quadrangle being tlie bier, the three others the mourners. 33. ordinauces—Which regulate the alternations of seasons, &c. (Genesis 8. 22). dominion Controlling influence of the heavenly bodies, the sun, *oon, &c., on the earth (on the tides, weather) (Genesis 1.16; Psalm i!ilo l)eing. its iilace—It varies in its place of rising from day to day, and yet has its place each day according to lix Jed laws. 13. take hold of tJic ends, &c.—Spread itself over the earth to its utmost bounds in a moment, wicked W'lio hate the light, and do their evil works in the dark (cli. 21. 13). sliaken out of it—The corners (Hebrew, winc/s or skirts) of it, as of a garment, are taken hold of by the day spring, so as to shake off the wicked. 14. Explaining tlie first clause of v. 13, as v. 15 does the second clause. As the plastic clay presents the various figures impressed on It by a seal, so the earth, which in the dark was void of all form, when illuminated by the day spring, presents a variety of forms, hills, valleys, &c. "Turned" ("turns itself," Hebrew) alludes to the rolling cylinder seal, such as is found in Babylon, which leaves its impressions on the clay, as it is turned about: so the morning light rolling tn over the earth, they stand Tlie forms of beauty, unfolded by the dawn, stand forth as a garment, in which the earth is clad. Ij. their light—by whicli thy work,
136. 7-9). 34. Jeremiali 14. 22; above ch. 22. 11, metaphorically. 35. Here we are—At thy disposal (Isaiah 6. 8). 36. Inward parts . . . heart—But [Umbreit] "dark clouds" ("shining phenomena") [Maurer]—"meteor," referring to the consultation of these as signs of weather by the husbandman (Ecclesiastes 11. 4). But Hebrew supports English Version. The connection is, " Who hath given thee the intelligence to comprehend in any degree the phenomena just specified?" heart—Not the usual Hebrew M'ord, but one from a root to view ; perception. 37. Who appoints by his wisdom the due measure of the clouds? stay—Rather, empty; lit., lay doumov incline so as xopour viz., darkness, which is their day (ch. 24. 17), is extinguished by daylight, high—Rather, The arm uplifted for murder or other crime is broken; it falls down suddenly, powerless, through their fear of light. 16. springs—Fountains benoatli the sea (Psalm 95. 4,5). search—Rather, The inmost recesses, lit., that which is only found by searching, tlie deep caverns of ocean. 17. seen—The second clause heightens tlie thought in the first. Man during life does not even " see" the gates of the realm of the dead ("deatli," ch. 10. 21), much less are they " opened" to liim. i3ut those are " naked before God" (ch. 26. 6). 18. Hast thou—As God doth (ch. 28. 24). 19-38. Tlie marvels in heaven. 19. "What is the way (to the place wherein) light dwelleth?" The origin of light and darkness. In Genesis 1., "light" is created distinct from, and previous out. "Bottles of heaven," rain-filled clouds. 38. growcth, &c. ll Ather, pour itself into a mass by the rain, like molten metal ; then translate 38, " Who is it that empties,''
&c., "when," &c.t English Version, however, is tenalile: "Is caked into a mass" hy heat, like molten metal, before the rain falls ; " Who is it tliaX can empty the rain vessels, and bring down rain at such a time'? " [v. 'AS). 39. From this I', to ch. 39. 30, the instincts of animals. Is it thou that givest it the instinct to hunt its prey? (P.salm 104. 21.) appetite— Z/j'<., life: which depends on the c/^^peije (ch. 33. to, light-emitting bodies, tlie luminaries of heaven. 30. Dost tliou know its place so well as to be able to guide ("take" as in Isaiah 36. 17), it to (but Umbkeit, "reach it in") its own Iwundary, i. e., the limit between light and Jarkness (ch. 26. 10)? 21. Or without the interrogation, in 20). 40. lie in wait—for their prey (Psalm 10. 9). 41. Luke 12. 24. Transition from the noble lioness to the croaking raven. Though man dislikes it, a« of ill-omen, God cares for it, as for all His creatures. ill ironical sense. [Umbukit.] then—When I created light and darkness (cli. 15. 7). 'i'Z. treasures Store-houses, from wliich God draws forth snow and hail. Snow is vapour congealed in the air, before it is collected in drops large diougli to form hail. Its shape is that of a crystal in endloss variety of beautiful figures. Hail is formed by rain falling llirough dry cold air. 23. against the time of trouble—Tlie time when I design to chastise men (Exodus
CHAPTER XXXIX.
Ver. 1-30. 1. Even wild beasts, cut off from all care of m.a:n, are cared for by Ood at their seasons of greatest need. Their instinct comes direct from Ciod, and guides them to help themselves in parturition: the very time when the herdsman is most anxious for his henls. wild goats Ibex (Psalm 101. 18; 1 Sumui i 24. 2). hinds—Fawns ; most timid and defenceless animals, yet cared for by God. ^
9. 18; Josliua 10. 11; Revelation 16.21 ; Isaiah 28. 17; Psalm
12, 13; Ilaggal 2. 17). 24. Ig . . . parted—Parts, so as to diffuse itself over the whole earth, though seeming to come from one point. Light travels from the sun to the lai th. iiinely millions of miles, in eight minutes, which kcat(ei-eth— lUither, "And by what way the east wind
Gud Shows His Power among the Animals. JOB XL. Job Humbleth hivisdf to God. answers to her proudly "lifting up herself." 19. The allusion to "the hor.se," f. 18, suggests the description of him. Arab poets delight in praising the horse; yet it is not mentioned in the possessions of Job (chs. 1. and 42). _ It seems to have been atthe time chiefly used for war, rather than " domestic purposes." thnnder—poetically for, " he with arched neck inspires fear as //ii/Jidcr does." Trans-
Tlipy brins forth witli ease anil do not need to reckon the months of pregnancy, as tlie shepherd does in the case of his tlocks. 3. " liow tlieniselves" in parturition; V>en(i on their linees(l Samuel 4. 19). bring fortU—Lit., cause their l/oiiiirj to cleave the u omh ami Irreak forth, sorrows—Their youna ones, the cause of their momentary pains. 4. are ill ioort ll Uiiig—In good condition, grow up strong, wltli lorii—Rather, in the field, without man's care, rctnrii imt— Heing able to provide for themselves. 5. %vlld ass —Two different Hebrew words are here used for the same late, "Majesty." [Umbreit.] Rather "the trembling, quivei-ing mane," answering to the "vibrating wing" of the ostrich (note 13) [Maurer]. Mane in Greek also is from a root meaning/e«7\ English Version is more sublime. 20, make . . . afraid—Rather, "canst thou (as I do) make him spring as the locust." So in Joel 2. 4 the comparison is between locusts and war-horses. The heads of the two are so like, that the Italians call the locusts.minial, the ass of the woods and the wild ass. (Note fi. 5; ch.
11. 12; 24.5; Jeremiah 2. 21.) loosed tlie bands—Given its lilierty to. Man can rob animals of freedom, but not, as Ood, give freedom, combined with subordination to fixed laws. 6. barren-/i7., naif, i. e., unfruitful. (So Marffirt, Psalm 107.34.) 7. mnltitnde—Rather, din: he sets it at cavalctta, "little horse." nostrils—Snorting furiously. 31. valley—Where the battle is joined, goeth on—Goetli forth (Numbers 1. 3; 21. 2.3). 33. qniver—lor the ai-roirs, which they contain, and which are directed "against him." glittering spear lit., glitlpring of the spear, like " lightning of the spear" (Habakknk3. 11). shield—Rather, defiance, being far away from it in the freedom of the wildeiiiess. driver—who urges on the tame ass to work. The wild ass is the symbol of uncontrolled freedom in the Knst ; even kings have, thei efore, added its name to them.
S. The range Lit., searching, "that which It finds by lance. 34. swallowetli—Fretting with impatience, he draws the ground towards him wit h his hoof, as if he would swalloiv it. The parallelism shows this to be the sense; not as Maurer, "scours over it." neither believeth— For joy. Rather, "he will not stared still, when the note of the trumpet" (soundeth). 35. saith—Poetically applied to his mettlesome neighing, whereby he shows his \h\e of the battle, smelletli—Snutfeth ; discerneth (Margin, searclilng is," &c. 9. nnleorn—Pliny, Natural History 8.
21, mentions such an animal; its figure is found depicted in the ruins of Persepolis. The Hebrew reem conveys the idea of loftiness i\Yu\ power (cf. Ramah, Indian Ham, Latin
JiomitK The rhinoceros was perhaps the original type of the unicorn. The Arab rim is a two-horned animal. Sometimes " unicorn" or reem is a mere poetical symbol or abstraction ; hut the buffalo is the animal refenred to here, from the contrast to the lame or, used in ploughing, Ac. (v.
I.saiah 11. 3). thnnder—Thundering voice. 36. The instinct by which .some birds migrate to warmer climes before winter. Rapid flying peculiarly characterizes the whole hawk genus. 37. eagle—It flies highest of all birds
10,12). crib—(Isaiah 1.8.) abide JM., pass the ni(/ht. 10. liis band—fastened to the horns, as its chief strength lies in t he head and shoulders, after tliee—Obedient to thee; willing to follow, instead of being goaded on before thee. thence called the bird of heaven. 38. abideth—Securely (Psalm 91. 1); it occupies the same abode mostly for life, crag lit., tooth (Margin, 1 Samuel 14. 5). strong place Citadel, fastness. 39. seeketh—Is on the lookout for. behold—the eagle descries its prey at an astonishing distance, by sight, rather than smell. 30. Quoted partly by Jesus Christ (Matthew 24. 28). The food of young eagles is the blood of victims brought Iry the parent, when they are still too feeble to devour flesh, slain—as the vulture chiefly feeds on carcasses, it is Included probably in the genus eagle,
11. tby labour—Rustic work. 12. believe—Trust, seed —Produce (1 Samuel 8. lo). into thy barn—Rather, gather
I'the contents of) thj/ threshinf/-floor [Maurer]; the corn threshed on it. 13. Rather, "the wing of the ostrich hen —(///., the (rri/ing bird ; as the Arab name for it means song ; referring to its night cries, ch. 30. 29 ; Micah 1. S) vibrates.joyousl.\% Is it not like the quill and feathers of the pious bird" (i\\9 stork)? [Umisreit.] The vibrating, quivering
serving for sail and oar at once, is characteristic of the ostrich in full course. Its white and black feathers in the wing and tail are like the stork's. But, unlike that bird, the symbol of parental love in the East, it with seeming want of natural (pions) affection deserts its young. Both birds are poetically called by descriptive instead of their usual appellative names. 14. Yet (unlike the stork) she leaveth, &c. Hence called by the Arabs the impious bird. However, the fact is, she Lays her eggs with great care and hatches them, as other birds do; hut in hot countries tlie eggs do not need so constant incubation; she therefore often leaves them; and sometimes forgets the place on her return; moreover, the outer eggs, intended for food, she feeds her young with; these eggs, lying separate in the sand, exposed to the sun, gave rise to the idea of her altogether leaving them. God descril)es her as she seems to man; Implying, though she ma.v seem foolishly to neglect her young, yet really
CHAPTER XL. ,
Ver. 1-21. Gon's Second Address. He had paused for a reply, but .lob was silent. 1. the l>ord Hebrew, JehoVAlt. 3. he that contendeth—As Job had so often expressed a wish to do. Or, rebuketh. Poes Job now still (after seeing and hearing of God"s nnijesty and wisdom) wish to set God right? answer It^—viz., tlie questions I have asked. 3. Irf>rd—Jehovah. 4. I am (too) vile (to reply). It is a very different thing to vindicate ourselves before God, from what It is before men. Job could do the latter, not the former, lay . . . hand upon . . . niontli — I have no plea to oft'er (ch. 21. 5 ; Judges 18. 19). 5. Once. . . twice Oflentiynrs, more than once (ch. 3;}. M, cf. with 29; Psalm 02.11): "I ha ve spoken," viz., against God. not answer—Not plead against thee. 0. theli Oitl Jkiiovaii. slie is guided by a sure instinct from God, as much as animals of instincts widely different. 10. On a slight nols<! often she forsakes her eggs, and returns not, as if she were "hardened towanls her young." Iier labonr In producing eggs, is j'n, vain (yet) she has no disr/uietiide (about her young); unlike other birds, who, if on(; egg and iinollx r are laken away, will goon layl ng t 111 their
7. (Note ;{8. 3.) Since Job has not only spoken against God, but accused Illm of injustice, (iod challenges lilm to try, could he govern the world, as (Iod by His jiower dolli, and punish the proud and wicked (i'. 7-14). 8. Wilt tho\i not only contend with, but set aside my judgment or justice In the government of the world, eondemn Deela ro nn' unrighteous, In order that thou mayest be accounted righteous (innocent; undeservingly afflicted). O. arm God's omnlpotence (Isaiah 53. I). tl>under— God's voice full number is made up. 17. tvisdoin—such as God gives to other animals, and to man (ch. .35. II). The Arab proverb Is, "foolish as an ostrich." Yet her very seeming wantof wislom is not without wise design of Ood, though man cannot see it; just as in the trials of the godly, wbleli seem so unreasonable to .lob, there lies hid a wise design. IH. Not wllhstanding her deticlenci(>s, she has<llst ingulsh Ing excellences, llftctlt . . . herself—for running; she cannot mount In the air. OrflSHNius translates, lashes her- ((!h. 37.4). 10. See, hast thou power and majesty like God's, to enable thee to judge and govern the world ? II. rn)'e— Rill lu-r, pour out the redunilant floods of, Ac. beliold—'I'ry, canst thou, as God, by a mere glance abase the pi'ou<l ( I.saiah 2. 1'2, AO? Vi. proud—high ;i>anlel 4. ;t7). in this place—On the sjiot; suddenly, before they can move from their place (note 31. 2ti; .30. '20). 13. (Isaiah 2. 10.) Abase and remove them out of the sight of men. bind . . . faces-1. c.Shul up their pcrsoiu. [Mauker.] But it refers self up to her course by flapping her wings. The old versions favour English Version, and the parallel "scorueth"
gieul Poiccr in Bclieniolh, JOB XLI. and in the Leviaf han.
Rather, a ring or hook. So wild beasts were led about when caught (Isaiah 37. 29; Ezekiel 29. 4); fishes also were secured thus, and thrown into the water to keep them alive. 3. soft words—That thou mayest spare liis life. No: he is unlamabie. 4. Can he be tamed for domeslio use(soch. 39. 10-12)? 5. a bird—That is tamed. G. Rather, part7iers (viz., in fishing), make a banquet—Tlio parallelism rather supports Umhiieit, " Do partners (in trade) desire to jiurchase h'Mnl (so X\w Hebrew, Deuteronomy 2. rathi'f to the custom of binding a cloth oveithe faces of pei-sotis aliout to be executed (ch. 9. 24; Esther 7.8). In secr«-t—Consign t)iem to darkness. 14. confess—Rather, erlol: "I also," who now cctisiire thee. But since thou (Siiist not Jo these works, thou must, instead of censuring, extol my government, fitlne own . . . hand . . . s»ve —(rs Hlm4l.3.) So as to eternal salvation by Jesus Christ (Isaiah 59. C:!. ol God shows that if Job cannot brins unler control tlie lower animals (of which he selects the two most striltinp;, beliemoth on land, leviathan iu the water ;, much less is he capable of governing the world. 15. bclicnioth—The description in part agrees with the 6). merchants Lit., Ciinaaiiile.i, who were great merchants (Hosea 12. 7, Margin). His hide is not penetrable, as that of tishes. 8. If thou lay, &c, thou wilt have reason ever to remember, &(:, and thou wilt never try it again. 8. the hope Of taking him. cast down—With fear "at the (mere) sight of him." 17. tierce—Courageous. If a man dare attiu-k one of my creatures (Genesis 49. 9 ; Numbers 24. 9), who will dare (as Jol) had wished) oppose himself (Psalm 2. 2) to me, the Creator? This is the main drift of the descrip! ion of leviatlian. 11. prevented—Done me a favour first: anticipated me with service (Psalm 21. 3). None can c;ill me to account ("stand before me," t'. 10) as unjust, because I have withdrawn favours from him (as in Job's case): for none has laid me under a prior obligation by conferring on me something wlilch was not already my own. What can man give to Him who possesses all, including man himself? Man cannot constrain the creature to be his "servant" (v. 4), much less the Creator. 13. I will not conceal—A resumption of the description broken otT l)y the digression, which formed an agreeable change. hU power Lit., the way, i. e., true proportion or expression of his strength ( so Hebrew, Deuteronomy 19.4). comely proportion Lit., the comeliness of his structure (his ajyparatus: so "suit of apparel " Judges 17. 10). [Maurer.] Umbreit translates, " his armour." But that follows alter. 13. discover—Rather, uncover the surface of his garment (skin, ch. 10. 11): strip off the hard outer coat with which the inner skin is covered, with—Rather, within, his double jarcs, lit., bridle: hence that into which the bridle is put, the double row of teeth; but "bridle" is used to imT>ly that none dare put his hand in to insert a bridle where lii| i-op<)l.'irnus, in part with tlie elephant, but exactly iu all delails with neitlier. It is rather a poetical personijicalioii of the (freal Parh,i/dei ma(a, or Herl/ivora (so " he eateth grass," &<:), the idea of the hippopotamus Ixnng predominant. In 0. 17, " the tail like a cedar," hardly applies to the latter fso also i-. 20, 23, "Joi'dan," a river which elephants alone could reach, but see note 2:1). On the other hand, 2!, 22 are characteristic of the amphibiouis riverhoi-se. So leviathan (the twisting animal), ch. 41. I, is a geiwrolized t4n-m fur celucea, pythons, saurixins of the neiglil)Ouring seas and rivers, including the crocodile, which is the most proi\iinent,and isoften associated with the ri verliorse V>y old writei-s. " Behemoth" seems to be the Eg.vp- (ian rehcmoiit, " water-ox," Hebraized, so tailed as being like an ox, whence the Italian " Vjombarino." Vfilh tree —As I ma<le thyself. Yet how great the difference! The manifokl wisdom and power of God! lie eatctli grass Marvellous in an animal living so much in the water; also strange, tliat such a monster should not be carnivorous. 16. navpl—llather, niK«cks of 1) is belly; the weakest point of the elephant, therefore H is not meant. 17. like a cedar—As the tempest bends the cedar, so it can move its smooth thick tail. TUmbkeit.] But the cedar implies straightness and lengtli, such as do not apply K) the riverhorse's short tail, l)Ut perhaps to an extinct species of animal (see note u. 15). stones—Rather, Wiif7/i.s. wrapped —Firmly tmisted together, like a thick rope. 18. strong pieces—Rather, <i(6e« of copper. [Umbreit.] 19. Chief of the works of God; so "ways" (ch. 26. 14; Proverbs 8. 22). can make his sword to approacli—Rather, has furnished him tcilh his sword (harpe), viz., the siekle-Ulce teeth with which he cuts down grain. English Version, however, is in other animals it is placed (v. 4; ch. 39. 10). 14. doors of . . . face—His mouth. His teeth are sixty in number, larger in proportion than his body, some standing out, some serrated, fitting into each other like a comb. [BoCHART.] 15. Rather, his furrows of shields (as " tubes," " channels," Note 40. 18), are, &c., i. e., the rows of scales, like g/iieids covering him: he has seventeen such rows, shut up—Firmly closed together. A musket ball cannot penetrate him, save in the e.ve, thi-oat and belly. 18. Trans-
It7. right. 20. The mountain is not his «*Ma? haunt. BoCH Aiicsays it is sometimes found there(?). beasts . . . play —A graphic trait : though armed with such teeth, he lets the beasts play near him unhurt, for his food is grass. 31. Ileth—He leads an inactive life, shady trees—Rather, lotus biishes; as v. 22 requires. 33. Translate, lotus buslies; 33. Rather, "(Though) a river be violent (overflow), he treinbleth not;" (for though living on laiid, he can live in the water too), he is secure, though a Jordan swell up to his mouth. "Jordan" is used for any great river (consonant with the " behemoth"), being a poetical generalization (note 15). The author cannot have been a Hebrew as UmBKKiT asserts, or he would not adduce the Jordan, where there were no river-hoi-ses. He alludes to it as a name (or any river, but not as one known to him, except by hearsay. 3*. Rather, "will any take him by open force (<t<., before his eyes), or pierce his nose with cords?" No; he ean ouly be taken by guile, and in a pitfall (ch. 41. 1, 2). late, " his sneezing causeth a light to shine." Amphibious animals, emerging after having long held their breath under water, respire by violently expelling the breath like one sneezing: in the effort the eyes which are usually directed towards the sun, seem to flash fire; or it is the expelled breath that, in the sun, seems to emit light, eyelids of morning—The Egyptian hieroglyphics paint the eyes of tlie crocodile as the symbol for morning, because the eyes appear the first tiling, liefore the whole body emerges from the deep. [HOR. Hiekog., 1. Go. Bochart.] 19. burning lamps Torches, viz., in respiring (v. 18), seem to go out. 30. seething—Boiling: lit.., blown under, under which a flre is blown. 31. kindleth coals—Poetical imagery (Psalm 18. 8). 33. reinaineth—Abideth permanently. His chief strength is in the neck, sorrow—Anxiety or dismay personified. Is tnrned into joy—Rather, danceth, exulteth ; wherever he goes, he spreads terror " before him." 33. flakes—Rather, dewlaps. That which falls down {Margin). They are "joined" fast and firm, together, not hanging loose, as in the ox. are Arm Umbreit and Maurer, "Are spread." In themselves— Rather, upon him. 34. heart Bochart, " in large beasts which are less acute in feeling, there is great firmness of the lieart, and slower motion." [Bochart.] The nether millstone, on which the upper turns, is especially hard. 33. he—The crocodile: a type of the awe which the Creator inspires wlien He rises In wrath, breakings—viz., of the mind, i.e., terror, purify themselves—Rather, CHAPTER XLI.
Ver. 1-34. 1. leviathan Lit., the twisted animal, gathering itself in folds: a synonym to the Thannin (ch. 3. 8, Margin ; see Psalm 74. 14; type of the Egyptian tyrant; Psalm 104. 26 ; Isaiah 27. 1 ; the Babylon tyrant). A poetic tal generalizntimi for all cetacean, serpentine, and saurian monsters (Note 40. 15, hence all the description applies to no one animal); especially the crocodile; which is naturally described after t\\a river-horse, as both are found in the Nile, tongne . . . lettestdown—The crocodile has no tongue, or a very small one cleaving to the lower jaw. But as in Ashing the tongue of the fish draws the baited hook to it, God asks. Canst thou in like manner take lerlathaD7 8. hook—Rather, a rope of rushes, thorn— t/ieif wander from Die way, i. e., flee away bewil lered, 343
Job's PenUeni Reply to God. JOB XLIl. God Blesses him. l>I.AX:uFi; and Umbreit.] tiG. caimot bold—On his hard spake thus falsely, God "reproves" them, as Job said He would (ch. 13. 10). like Job—Job had spoken rightly in relation to tJiem and their argument, denying their theory, and the fact which they alleged, tliat he was peculiarly guilty and a hypocrite; but wrongly in relation to God, when he fell into the opposite extreme of almost denying.skill habergeon—Coat of mail: amii must be taken by Ke.iiini;! nut ol "hold," as the verb in tlie second clause "hold' cannot apply to the "coat of mail." 27. iron . . . 1>ras.s—viz., weapons, as. arrow Lit., son of the bow; Oriental imagery (Lamentations 3.13; Margi7i). stubWe -Arrows produce no more ett'ect than it would to throw all guilt. This extreme he has now repented of, and therefore God speaks of him as now altogether "right." 8. seven—(See Introduction.) The number oll'ered by the Gentile prophet (Numbers 23. 1). Job plainly lived before the legal priesthood, itc. The patriarchs acted as priests for their families ; and sometimes as praying mediators (Genesis 20. 17), thus foreshadowing the true Mediator (1 Timothy 2. 5), but sacrifice accompanies, and is the groundwork on which the mediation, rests. itiihble at him. 29. darts—Rather,ciu6«; dartshave been alr«-adj' mentioned. 30. stones—Rather, potsherds, i.e., the sharp and pointed scales on the belly, like broken pieces of pottery. sUarp-pointed things—Ratlier, a threshiiuj instrinnciit, but not on the fi-iiils of the earth, but "on the )iiire;" irony. When he lies on the mire, he leaves the marks of his scales so imprinted on it, that one migui fancy a threshing instrument with its sharp teeth had been drawn over it (Isaiah 28. 27). 31. Whenever he moves, sea—The Nile (Isaiah 19. 5; Nahum 3. 8). pot of ointment—The vessel in which it is mixed. Appropriate ' him — Rather, "His person (face) only" (note 22. 30). The "person" must be first accepted, before God can accept his offering and work (Genesis 4. 4); that can be only through Jesus Christ, folly—Impiety (ch. 1. 22; 2. 10). 9. The forgiving spirit of Job foreshadows tlie love of Jesus Christ and of Christians to enemies (Matthew 5. 44; Luke 23. 34; Acts 7. 60; 16.24,28,30,31). 10. turned . . . captivity Proverbial for restored, or amply indemnified him for all he had lost (Ezckiel 10. .53 ; Psalm 14. 7 ; Hosea 6. 11). Thus the future vindication of man, body and soul, against Satan to the crocodile, which emits a musky smell. 32. path— The foam on his track, hoary—As hair of the aged. 33. who—Beini; one who, &c. 34. beho Meth—As their superior, children of pritle—The proud and fierce beasts. So ch. 28. 8; Hebrew, sons of pride. To humble the pride of man. and to teach implicit submission, is the aim of Jehovah's speecli and of the book: therefore with this as to leviathan, the type of God in His lordship over crea- (ch. 1. 9-12), at the resurrection (cli. 19. 25-27), has its earnest and adumbration in the temporal vindication of Job at last by Jehovah in person, thrice—So to the afllicted literal and spiritual Jersualem (Isaiah 40. 2; (JO. 7; 61.7; Zechariah 9. 12). As in Job's case, so in that of Jesus Christ, the glorious recompense follows the "intercession" for enemies (Isaiah 5:5. 12). 11. It was Job's complaint in his misery that his "brethren," &c., were "estranged" from him (ch. 19. 13); these now return with the return of his prosperity (Proverbs 14. 20; 19. 6, 7); the true friend loveth at all times (Proverbs 17. 17; 18.24). "Swallow frienils leave In the winter and return with the spring." [Henry.] eat bread—in token of friendship (Psalm 41. 9). piece ofmoney —Presents are usual in visitinga man of rank in the East, especially after a calamity (2 Chronicles 32.23). Ilebreiv, Kesila. Ma(;ee translates, a lamb (the medium of exchange then before money was used), as it is in Margin of Genesis 33. 1!); Joshua '24.32. But it is from the Ajabic Kasat, "weighed out" [Umhreit], not coined; so Genesis tion, he closes.
CHAPTEll XLII.
Ver. 1-6. Job's Penitent Reply. 3. In the first clause he owns God to be omnipotent over nature, as contrasted with his own feebleness, which God liad proved (cb. 40.
15; il. 34); in the second, that God is supremely just (wliicli, in order to be governor of the world. He must needs.be) in all His dealings, as contrasted with his own vileness (v. (>), and incompetence to deal with the wicked as a ,ius:it judge (cli. 40. 8-14). tUitngM—Iirpoae, as in ch.
17. 11; but it is usually apjilied to evil devices (ch. 21. 27; I'salm 10. 2) : the amljiguous word is designedly chosen to exjircss, that, whilst to Job's finite view, God's plans wem bad, to the All-wise One they continue unhindered in their development, and will at last be seen to be as good as they are infinitely wise. No evil can emanate from the Parent of aood (Jamc-s 1. 13, 17); but it is His prerogative to overrule evil to good. 3. I am the man! Job in God's own words (ch. 38. 2) expresses his deep and hum-
4'2. a5; 33. 19; ct". with Genesis '£i 15, makes it likely it was equal to four shekids ; Hebrew kasliat, " pure," viz., metal. The term, instead of the usual ".shekel," &c.. Is a mark of antiquity, ring-whether for the nose or ear (Genesis ble penitence. God's word concerning our guilt .should be engraven on our hearts and form the groundwork of our contession. Most men in confessing sin palliate rather than confess. Job in omitting "by words " (ch. .'58.
35.4; Isaiah 3. 21). Much of the gold in the East, in the alisence of banks, is in the shape of ornaments. 12. I'robably by degrees, not all at once. 13. The same number as before; perhai>s by a second w fe; in ch. 19. 17 his wife is last mentioned. 14. Name.s significant of his restored prosperity (Genesis 4. 25; 5. 2!)). Jemima, day-
2), goes even further than God's accusation. Not merely my stwfii, but my whole thoughts and ways were " without knowledge." too wondei «"nl— I rashly denied that thou hast any fixed plan in governing human affairs, merely because thy plan was "too wonderful" for my comprehension. 4. When I said, "Hear," &c.. Job's demtind (ch. 13. 22) convicted him of being "without knowledge." Go<l alone could speak thus to Job, not Job to God : therefore he (juotes again God's words as the groundwork of retracting his own foolish words. 5. hearing of car iPsalm 18. 44, M<tr<)ln). Jlearing and sceinij are often in light, after his "night" of calamity; but Maurhu, "a dove." Ke/.ia, cassia, an aromatic her ) (Psalm 4.5. 8), instead of his oll'enslve breath and ulcers. Keren-happucli, "horn of stibium," a paint with which females dyed their eyelitls; in contrast to his "horn defiled in the dust" (ch. 16. 15). The names also imply the beauty of his daughters, nl. litheritaitue among . . . bretliren—An unusual favour in the Kiist (o daughters, win-, in the Jewish law, only ii Uierited, if tliere wire no sou (Numbers 27. 8), a proof of wealth and unanimity. 10, LXX. make Job live 170 years after his calamity, and '240 'u all. This would make him sevi iity at the time of his eala-nity, which added to MO in Hebrew text makes up 210; a little more than the age ('.TO) of Terah, father of Abraham, perantitlicsis (ch. 2i). 11 ; Psalm 18. 8). gcetli—not God's face (Exodus :i3. 20), but his presence in the veil of adark cloud (ch. 38. 1). Job implies also that, besides this literal ieeing, he now .saw spiritually what he had indistinctly taken on hear.say belbre God's infinite wi.sdom. He "now" proves this; he had seen \nix Idcral sen.se before, at the beginning of God's spec(;h, but he had not seen spiriluallj/ till " now " at its clo.se. 0. myself-Rather, "I abhor," and retract the rash speeches I made against thee, v. hajis his coiiteiiiporniy. Man's length of life grndi ally shortened, till il rea<'hed threescore and ten in Moses' time (Psalm i)0. 10). IC.. sons' sons—A proof of Divine favour (CJenesis .51). 23; Psahu 1'28. 6 ; Proverbs 17. li). 17. full of days— y'i/(/.i/ .«(/(•(/ and rontcntcd with all the happiness
3, 4 [Umhukit].
7-17. Ki'1I.o(;i;k, in prose. 7. to Ellphaz—Because he was tlio foremost of the three friends; their speeches were but the echo of his. riglit— Li/., well-grounded, sure and true. Their spirit towartls Jol) was unkindly, and to that lil'eeoul<l give him; reallzingwhat lOlipha/. had palnteO as the lot of the godly (eh. 5. 26; Psahu ill. 16; Genesis i\.
8; :!.5. 29). LXX. adds, " It Is written, that he will rise ngftUl with those whom the Lord will raise, up." Cf. Matthew
Justify themselves in tlielr unkindliness they u.sed false arguinciils (rli. 13. 7) (viz., that calamities always prove
27. 52, i'i, from wliieli it perhujis was derived sjiuriously. peculiar guilt;; therefore, thougli it was "for God" they 344 lutfodtu Uion. PSALMS. Introduction,
THE BOOK OF PSALMS.
INTRODUCTION.
The Hebrew title of this book is [Tehilim] praises or hymns, for a leading feature in i ts contents is praise, though the word occurs in the title of only one Psalm (145). The Greek title (iu tlie Sepluagint, a translation made 200 years before Christ) is psalmoi, whence our word Psalms. This corresponds to the Hebrew word mizmoi by wliich sixty-flve Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (cf. 1 Chronicles 16. 4-8;. 2 Chronicles 5. 12, 13). To some Psalms, the Hebrew word ishir) a song, is prefixed. Paul seems to allude to all these terms in Ephesians 5. 19, "singing ... in psalms, hymns, and spiritual tontfs."
Titles.—To more than a hundred Psalms are prefixed inscriptions, wliich give one or more (and in one case, GOth, all) of these particular.s: the direction to the musician, the name of the autlior or tlie instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions lias been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations fi'om a proper translation of some, altering others, and, in several instances, supplying titles to Psalms whioli, ih Hebrew, had none. It is also alleged, that the subject of a Psalm, as given in tlie title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in ttie Bible, which all agree to be of good authority ; and the alleged inconsistency may be sliown, on more accui-ate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscuritj', raise a presumption in their favour, while such prefaces to a composition accord witli the usages of that age and part of the world, cf. Isaiah 38. 9.
" T/ie Chief Musician" was the superintendent of the music, cf. 1 Chronicles lo. 21, Marg. To prefixed to this, means, pertaining to in his official character. This inscription is found iu 53 Psalms, and is attached to Habakkuk's prayer, Habakkuk 3. Tlie same Hebrew preposition is prefixed to tlie name of tlie author, and translated of, as "a Psalm o/ David," "o/ Asaph," except that t6 " tlie sons of Korah," it is translated /o»-, which is evidently wrong, as the usual direction, " lo the chief musician," is given, and no other authorship intimated. On the apparent exception to tliis last remark, see below, and Psalm 88., title. The explanations of other particulars in the titles will be given as they occur.
Authors.—This book is usually called "The Psalms of David," he being the only author mentioned in the New Testament, Luke 20. 42, and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, the 2d and 95th are ascribed to him. Acts 4. 23, and Hebrews 4. 7. He was pi-obably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the 288 Levites he appointed for. singing and performing instrumental music, we find mentioned the "sons of Korah," 1 Chronicles 9. 19; including Heman, 1 Chronicles 6. 33-38; and also Asaph, 39^; and Ethan, 1.5-lf). Ood was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like tlioseof their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the 88th, which is also ascribed to Heman, that being tlie only instance in which the name of the "son" (or descendant) is mentioned ; and to Ethan, one. Solomon's name appears before the 72d and 127th ; and that of Moses before the 90th. Special questions respecting authorship will be explained as they arise. Contents.—As the liook contains 150 independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (1st, 1-42 ; 2d, 43-72; 3il, 73-89; 4th, 90-100 ; 5tli, 107-150), many attempts have lieen made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. That of " Angus' Bible Hand-Book" is perliaps the most useful, and is appended.
Still tlie Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral trutli. They are all poetical, and of that peculiar parallelism (Introduction to Poetical Books) which distinguished Hebrew poetry. They ar(» all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used In the sanctuary worship.
Tlie distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, proplietical, or practical, it is made the ground or .subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, Ifis glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all niatei ial and immaterial agencies, are celeljrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the ealvation of men "from the ends of the earth," are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, Is that of God's people generally. Onistian biography is edifying only as it is truth illustrated in experience, such as (iod's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, nnder Divine influence, and "In words wliich the Holy Ghost" taught. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conllicts, perplexities, doubts, fears, penitent moanlngg, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductloM riie Happiness of the Godly, PSALM I and the Unhappiness of the Ungodly. of false-hearted fliitterers, and deliverance fi oni the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest pi'ayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.
The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of 1 he
Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement iu Canaan, baokslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and proph- '><'ies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy: The Messiah and his Kingdom.—David was God's chosen servant to rule His people, as the head at once of the state and the Cluuch, the lineal ancestor, "according to the flesh," of His adorable Son, and His type, in His oJlii iaf relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And farther, In view of the great promise (2 Samuel 7.) to him and his seed, to which such frequent reference is made in tlie Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneflcenoe, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a projihet, and knowing that God had sworn witli an oath to him, that of the fruit of liis loins, according to the tlesli, he would raise up Christ to sit on his throne," he " foretold the sutl'erings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension. His eternal priesthood, His royal dignity, His prophetical office, the purciiase and bestowal of the gifts of the Spirit, tlie conversion of the nations, the establishment, incrf ase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject, this King in Zion, are predioteil in the language of assured confidence and joy." W hile these great t'henies have supplied the people of God with a i)oi)ular theology and a guide in religious experience and Christian -lorality, clothed in the language of devotion, they have provided an inspired liturgy in which the pioufl, of all creeds and sects, have, for nearly three thousand years, poured out their x>rayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with his disciples, sung one of these hymns on the night on which he was betrayed : he took from one the words in which he uttered the dreadful sorrows of his soul, and died with those of another on liis lips. Paul and Silas in the dungeon, primitive Christians in their covert places of worship, or the costly churches of a later day, and the .scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, la untold forms of version, paraphrase, and imitation, by I'apists and Protestants, Prelatists and Presbyterians—Independents, Haptists, Methodists—men of all lands and all creeds, in pul)Iic and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and sufl'ering which pervade their earlier portions we are gradually borne on amid alternate confliitts and triumphs, mournful complaints and awakening conlidence ; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger —till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitudi>, which no man can number, in the sanctuary above.
Angus' or Bickersteth's arrangement may be profitably used as a guide for finding a Psalm on a special topic. I' is a little modifieil, as follows:
1. Didactic—Good and l>ad men, Psalm 1, 5, 7, 0-12, U, 15, 17, 21, 2.1, 32, 31, 3(i, 37, 50, 52, 53, 58, 73, 75, 84, 91, 92, 94, 112, 121, 12.S, lis, l.iH; God's Law, Psalm li), 119; Human life vain, I'salm 49, 90; Duty of Rulers, Psalm 82, 101.-2. Praise.
(1) For God's goodness generally to Israel, Psalm 40, I.S, (!,), fti, (W, 7(i, SI, S.>, 9S, 10.), 121, VX, 1'29, i;«, 13G, 149; (2) To Good Men, Psalm 2.i, 91, 100, m, 107, 117, 121, If), 14(i; (.'!) Mercies to Individuals, Psalm 9, 18, 22, 30,40, 7.''), 105, 108, 110, 1'8, 138, 144 ; (4) I-'or His attributes generally. Psalm .8, 10, 21, 29, .'53, 47, .50, li.'), U«, 70, 77, 9:{, 95-97, 99, 101, 111, li;}-115, 134, 139, 147, 148, l.W.—3. Devotional—expressive of (1) Penitence, Psalm 0,2."), 32, 38, 51, 102, 130, 143; (2) Trust in trouble. Psalm 3, 10, 27, 31, .54, .56, .57, (il, 62, 71, 86; (3) Sorrow with Hope, Psalm 13, •2'2, 09, 77, 88; (4) Of Deep Distress, Psalm 4, 5, 11, 28, 41, 5.5, .59, 64,70, 109, 120, 140,141, 143; (5) Feelings when deprived of Uellgious Privileges, Psalm 42,43,63,84; (6) Desire for Help, Psalm 7, 17, 20, 3.5, 44, 00, 74, 79, 80, 83, 89, 94, 102, 12!), 1:J7; (7) Intercession, Psalm 20, 67, 122, 132, 144.-4. Historical, Psalm 78, 105, 106.-5. Proplietical, Psalm 2, 16, 22, 40, 45, 08, 09, 72, 97, 110, IIS. A'oc-The compiler of tlie following notes has omitted all references to authors, as needle.ssly encumbering the commentary. He has had before him the works of Calvin, .Scott, Poole, Aliisworth, ('ol)bln, (Jelce, Vatablus, Tholuck, J. H. Michael i.s, Uosenmuller, and Alexander. To the two last named he has been particularly Indebted for the parallel passages. He has made a free use of the views advanced by these authors, and claims no credit for any thing In the work except the conciseness united with fullness of exposition. 'Whoever attempts It will find It far easier to wrlto a long commentary than a brief one.
Ject. The use of the plural may denote fulness and variety (2('hri)iilcles 9.7). coiiiisc-I . . . way . . . sent—With their corresiiondlng verbs, mark gradations of evil, as a<'tlng on the principles, cultivating the society, and permanently conlormlng to the conduct of the wicked, who are described by t hree tiM tns, of which the last Is indicative of the boldest Impiety (cf. Psalm '20.4.5; .leremlah
PSALM I.
Ver. 1-0. The character and condition, and the present and future destiny, of the pious and the wicked are described and contin Hted, teaching that true piety Is the Kource of ultimate happiness, and sin of misery. As this Is a summary of the teachings of the whole book, this Psalm, whether designedly so placed or not, forms a suitable preface.
1.5. 17). a. liiw—all of (iod's word then written, especially the books of Moses (cf. Psalm 119. I, 55, 97, Ac). 3. like a tree—(.leremlah 17. 7, 8.) iilnnteil—settled, fast, by—or over, the rivers—canals for irrluatlou. shiUl |tros|tcr—
1. Ble«»e«l—it/., oh, the happiness— an exclamation of Strong emotion, as If resulting from reflecting on the aub-
Kmydum oj C.irisl. PSALMS II—IV. The Security of GocTs Protection, lit., make inosper, brings to perfection. The basis of this relation. '1 e interpretation of this passage to describe the inauguration of Christ as Mediatorial King, by no means impugns the Eternal .Sonship of His Divine nature. In Acts 13. 3.3, Paul's quotation does not imply an application of this passage to the resurrection; for raised up in v. 32 is used in tlie sense of Acts 2. 30; 3. 22, &c., to denote bringing him into being as a man ; and not that of resurrection, which it has only when, as in t). 34, allusion is made to His death (Romans 1. 4), which says He was declared as to His Divine nature to be the .Son of God, by the resurrection, only teaches that that event manifested a truth already existing. A similar recognition of His Sonship is introduced Hebrews .5. .5, by these ends, and by coii Jition and cliaracter is given (Psalm 32. 1). i.iiiotso— eitlier as to conduct or liajjpiness. like the chaif—wliich by Eastern modes of winnowing against llie wind, was utterly blown away. 6. stand In tlie jmdgiiieitt—be acquitted. They shall be driven from among tliegood (Mattt ew 2.). 4o, W). 6. knowetli tlie way—attends to and provides for tliein (Psalm lUl. 6; Proverbs 12. 10; Hosea 13.
Si way of tlie wicked—all their plans will end in disappointment and ruin (Psalm 37. 13 ; 1:16. 8 ; Proverbs 4. 19). PSALM II.
Ver. 1-12. The number and authorship of this Psalm are stated (Acts -J. 2.3 ; 13. 33j. Though the warlike events of David's reign may have suggested its imagery, the scenes depicted, and the subjects presented can only find a fulfilment in tlie hislory and character of Jesus Christ, otliers in Matthew 3. 17; 17. .5. 8. The hopes of the rebels are thus oferthrown, and not only so, the kingdom tl ey opposed is destined to be coextensive with the earth, heathen—or, nations fv. 1). and tlie uttermost parts at the eartli—Psalm 22. 27, denote universality. 9. His enemies shall be subject to His terrible power (Job 4. 9; 2 Thessalonians 2. 8), as His people to His grace (Psalm 110. to which, as al)Ove cited and Hebiews 1.5; 5.5, the New Testament writers most distinctly testify. In a most animated and highly poetical style, the writer, in "four stanzas of three verses each," sets forth the inveterate and furious, thougli futile, hostility of men to God and His anointed, God"s determination to carry out His purpose, that purpose as stated more fully by His Son, the estalilishinent of the Mediatorial kingdom, and the imminent danger of all who resist, and the blessing of all wlio welcome this mighty and triumphant king.
2,3). rod of iron—d'enotes severity (Revelation 2. 27). a potter's vessel—when shivered cannot be mended, which will describe utter destruction. 10-ia. kings. . .judges —for rulers generally (Psalm 118. 11), who have been leaders in rebellion should be examples of penitent submission, and with fear for His terrible judgments, mingled with trust in His mercy, acknowledge—kiss—the authority of the Son. perish from the way i. e., is suddenly and hopelessly, kindled but a little—or, in a little time, put their trust in liim—or take refuge in Him (Psalm 5.
1. VVHy do tlie Heathen, &c.—Beholding, in prophetic vision, tlie peoples and nations, as if in a tumultuous as Kemlily, raging with a fury like the raging. of the sea, designing to resist God's government, the writer bi-eaks
11). Men still clierish opposition to Christ in their hearts, and evince it in tlieir lives. Their ruin, withovit such foi til intf) an exclamation in which are mingled surprise trust, is inevitable (Hebrews 10.29), while their happiness iu His favour is equally sure. at tlieir folly, and indignation at their rebellion, heatlien —nations generally, not as opposed to Jews, people—or, 'it., peoples, or races of men. 3. The kings and rulers lead on tlieir suljjects. set themselves—take a stand, take eonnsel — ?(/!., sit together, denoting their deliberation. Anointed Hebrew, Messiah; Greek, Christ (John 1. 41). Anointing, as an emblem of the gifts of the Holj' .Spirit, was conferred on prophets, Isaiah 61. 1; priests. Exodus
PSALM III.
Ver. 1-8. For the historical occasion mentioned, cf. 2 Samuel chaps. 15.-17. David, in the midst of great distress, with filial confidence, implores God's aid, and, anticipating relief, oft'ers praise. *
80.30; and kings, 1 Samuel 10. 1; 16. 13; 1 Kings 1.39. Hence this title well suited Him who holds all these offices, and was generally used by the Jews before His coming, to denote Him (Daniel 9. 26). While the prophet has in view men's opposition generally, he here depicts it in its culminating aspect as seen in the events of Christ's great trial. Pilate and Herod, and the rulers of the Jews (Matthew 27.
1. Lord . . . increased—The extent of the rebellion (2 Samuel 15. 13) surprises and grieves him. 3. say of my soul i. e., of me (cf. Psalm 25. 3). This use of soul is common; perhaps it arose from regarding the soul as man's chief part, no help ... in God—rejected by Him. This is the bitterest reproach for a pious man, and denotes a spirit of malignant triumph. Selah—This word is of very obscure meaning. It probably denotes rest or pause, both as to the music and singing, intimating something emphatic in the sentiment (cf. Psalm 9. 16). 3. But lit., and (Psalm 2. 6). He repels the reproach by avowing his continued trust, shield—a favourite and often-used figure for protection, my glory—its source, lifter up of mine head—one who raises me from despondency. 4. cried
1; Ijuke 23. 1-2.5), with the furious mob, are vividly portrayed. 3. Tlie reliellious purposes of men are more distinctly announced by this representation of their avowal In words, as well as actions, bands and cords—denote the restraints of government. •*. By a figure whose boldness is only allowable to an inspired writer, God's conduct and language in view of this opposition are now related. He that sitteth in the heavens—enthroned in (juiet diiinities (cf. Psalm 29. 10; Isaiah 40. 22). ^hall laugh —in supreme contempt; their vain rage excites His derision. He is still the Lord, lit., 8overeir/n, though they rebel. .'5. Then shall he speak—His righteous indignation as well as contempt is roussd. For God to speak is for Him to act, lor what He resolves He will do (Genesis. . . heard—Such has been my experience. The last verb denotes a gracious hearing oranswering. out of (or, from) his holy hill—Zion (Psalm 2.6), His visible earthly residence. 5. the liord sustained me lit., will sistain me, as If his language or thought when he laid down, and the reason of his composure. 6. ten thousands of people— or, myriads, any very great number (cf. 2 Samuel 10. 18). 7. Arise, O Ijord— God is figuratively represented as asleep to denote His apparent indifference (Psalm 7. 6). The use of cheek-bone and teeth represents his enemies as
1. ;! ; Psalm 33. 9). vex them—agitate or terrify them (Psalm
8.3. 15). 6. The purpose here declared, in its execution, Involves their overthrow, yet—^i/., and, in an adversative sense. I have set—anointed, or firmly placed, with allusion in the Hebrew to "casting, an image in a mould." The sense is not materially varied In either case, my king—appointed by me and for me (Numbers 27. 18). on my holy hill of Zlon—Zion, selected by David as the abode of the ark, and tlie seat of God'.s visible residence, as (I Kings 8. 1) also of David, the head of the Church and nation, and type of Christ, was called holy, and the Church Itself came to be thus named (Psalm 9. 11; 51. 18; 99. 2; Isaiah 8. 18; 18. 7, Ac). 7. The king thus cont'.ituted declares the fundamental law of His kingdom, in the avowal of His Sonship, a relation involving His universal dominion, this day have I begotten tliee—as 2 Samuel 7. 14, " he shall be uiy son," Is a solemn recognition of this fierce, like wild beasts ready to devour (Psalm 27. 2), and smiting their cheek-bone (1 Kings 22. 24) denotes violence and insult, thou liast broken—God took his part, utterly depriving the enemy of power to Injure. 8. An ascription of praise to a delivering God, whose favour is an efficleut benefit.
PSALM IV.
Ver. 1-8. On Ncginolh, i. e., stringed instruments, as thft kind of musical accompaniment. On other parts of title.cl Introduction. The historical occasion was probably the same as that of the foregoing. The writer, praying for further relief, admonishes his enemies of the vanity ot
PrayCI in Sickness. PSALMS V—VIII. Profession of Innoceiicy.
Psalm 79. 5). but-or, and. tliou—the sentence Is incomplete as expressive of strong emotion. 4. Rettirn— i. e., attiicking God's servant, exhorts them to repentance, and avows his coutidence and peace in God's favour.
1. Hear—as Ps. 3. 4. God my rlgliteoiisjiess —or, ray righteous Goii, as my holy hill (Psalm 2. 6), who will act toward me on righteous principles, tlioxi liast enlarged —expresses relief aflforded in opposition to distress, which to my relief—or, turn, as now having His face averted, for tliy mercies' sake—to illustrate thy mercy. 5. (Cf. Psalm
115. 17, IS; Isaiah 38. 18.) There is no incredulity as lo a future state. The contrast is between this scene of life, and tlie grave or sheol, the unseen world of the dead, give is expressed by a word denoting straits or pressure. Past favour is a ground of hope for future. 3. sons of men Men of note or prominence (cf. 2 Chronicles 21. 9). turn my glory—or, royal dignity, to gliame — or reproach, vanity—a foolish and hopeless entei'prise (Psalm 2. 1). leasing—a lie. 3. godly—an ol)ject as well as subject of Divine favour (cf. Psalm 10-5. U, lo). *. stand in awe— . . . tlianks—or, praise for mercies. 6. By a strong Jigure the abundance as well as intensity of grief is dei>icted. 7. consumed—or, has failed, denoting general debility (Psalm 13. 3; 38. 10). waxetU old—or, dim. grief-mingled with indignation. 8, 9. Assured of God's hearing, he suddenly defies his enemies by an address indicating that he no longer fears them; 10, and knows they will be disappointed and in their turn (cf. v. 3) be terror-stricken or confounded. PSALM VII.
(Epliesians 4. 26), from Septuagint—he angry. Both clauses are qualified by not. 5. Not only repent, but manifest penitence by sacrifices of righteousne.ss or rigliteous sacrifices, &c. 6, 7. contrast true with vain confidence. ligl»t of co Mntenance—figure for favour (Numbers 6. 26
Ver. 1-17. Shiggaion—a plaintive song or elegy. Though obscure in details, this title seems to intimate that the occasion of this Psalm was some event in David's persecution by Saul. He prays for relief, because he is innocent, and God will be glorified in his vindication. He thus passes to the celebration of God's righteous government, in defending the upright and punishing tlie wicked, whose malignant devices will result in their own ruin; and, confident of God's aid, closes with rejoicing.
Psalm 44. -i; SI. 16). com and wine lit., new corn and wine, iiitreased—an abundant harvest giving great joy (Isaiah 0.8;. 8. botli lay me down,\fcc.—or will lie down at once, and sleep in sure confidence and quiet repose (Psalm 3. 5). PSALM V.
Ver. 1-12. Upon Nehiloth—^ulQS or wind instruments. The writer begs to be heard, on the ground of God's regard for His covenant people and true worshippers as contrasted with His holy haired to the wicked. He prays
1, 3. Though many enemies set upon him, one is singled out as prominent ; and compared to a wild beast tearing his prey to pieces (cf. 1 Samuel 20. 1; 2;?. 23; 26. 19). 3. if I have done this— i. e., the crime charged in the " words of Cush" (cf. 1 Samuel 24. 9). 4. If I have injured my friend, yea, I have delivered, &c.—This makes a good sense, but interrupts the course of thought, and hence it is proposed to render if I have spoiled my enemy—in either case, cf. for Divine guidance, on account of his watchful, malignant and deceitful enemies; and for their destruction as being also God's enemies. At the same time he expresses his confidence that God will extend aid to His people.
1. meiiiilat Son-moanings of that half-uttered form to wliich deep feeling gives rise—groanings, as Romans 8.
26, 27. a. Hearken—incline (the ear, Psalm 10. 17, cf. Psalm 61. 2)—give close attention, my cry— i. e., for help (Psalm 61. 2; Jej-emiah 8. 19). my King—thus b,v covenant relation interested in my cause. 3. direct lit., set in 1 Samueh21. 4-17 ; 31. 8, 11. 5, This is the consequence, if such has been his conduct, mine honour—(cf. Psalm 3, 3; 4.2)—my personal and official dignity. 6. God is involved as if hitherto careless of him (Psalm 3. 7 ; 9. IS), rage—the most violent, like a flood rising over a river's banks, the judgment . . . commanded—or, ordained; a just decision. 7. compass thee—as those seeking jusorder, as the shewbread was placed or set in order (Exodus
40. 23/. 4. P«n-, Gotl only regards sincere worshippers, evil—or, the evil man. dwell— lodge, remain under protection. !>. foolisli—vainglorious and insolent. Iniquity —especially such as denotes a negation, or defect, i. e., of moral principle. G. leasing—a lie. tl»e bloody . . . man —lit., man of blood—murderer. 7. But—(as Psalm 2. 6) HI., and. liouse—(1 ('hronicles 9. 23), the tabernacle, temple —lit., p'llace, applied to God's residence, the Holy of Holies tice, return thou on higlt— assume the judgmentseat, to be honoured as a just Ruler by them. 8. Though not claiming innocence in general, he can confidently do so in tliis case, and in demanding from the Judge of all the earth .a judgment, he virtually asks acquittal. 9. the hcart.s and reins—the all'ections and motives of men, or the scat of them (cf. Psalm 16. 7; 26. 2); as we nse heart and bosom or breast. 10. defenceshield (I'salni 5. 12). 11. judgeth—as v. 8. the ^vicked—though not expressed, are implied, for they alone are left as objects of anger; 13, 1.3, and here distinctly pointed out, though b.v changing the jierson, a very common mode of speech, one is selected as a representative of wic Uved men generally. The military figures are of obvious meaning, against the per Hcciilors —some ren(fl!r"for burning," but the former is the best sense. Arrows for burning would bo appropriate in besieging a town, not in warring against one man or ii company in open fight. U. The first clause expross<'s the general idea that wicked men labour to do evil, the otliers carry out the figure fully. 1.1, 10. 1 Samuel 18. 17; 31. 2 illustrate the statement whether alluded to or not. These verses anexpository of v. 1 1, showing how the devices of the wicked end In disappoinl meiit , falsifying their expectations. 17. his righteouuness-(Psalm 5. S.) Thus illustrated In the defence of his servant and punishment of the v/lcked. PSALM VIII.
(1 Samuel 3. 3; 2 Samuel 22. 1) ; the inner part of the tabernacle, toward—not in, the higli priest alone was allowed to enter. 8. enemiesxviitchers (Psalm 27. 11), hence special need of guidance, in fliy riglkteousness—an attriljute implying faithfulness in promises as well as threatenings. make tliy way straigitt i. c., make the way of providence plain. 9. The wicked are not reliable, because liy nature full of wickedness, or iii!.,?<)icA;cdne««e«,of every kind (Romans 8. 7). seiuilc Urc—a dwelling-place of corruption, emitting moral putridness. Hatter-or, make Binoolh. tlieir tongue—speaks deceitfully. 10. Destroyer, condrmn them to di'Struction as guilty. 11. dcfendcst —(cf. M(iri/in,). love thy name — tliy manifested perfections (Psalm 9.10). 1/J. witli favour— or, accei)tance, alluding to the favour shown to an acceptable offering and worshipper (Leviticus 7. 18; 19. 7). sliield—(cf. Psalm
3. 3). PSALM VI.
1-10. On Neginoth (cf. Psalm 4) upon Sheminith—tlie eif/htli—iin instrument for the eiglUh kty—or, more i)robably, tlie btiss, as It is contrasted with Alamotli (the treble, Psalm 46.) In 1 Chi-onicles 15. 20, 21. In deep allllction tho Psalmist ai)peals to God's mercy for relief from chastisement, which otherwise must destroy him, and thus disable him from (Jod's service. Sure of a gracious answer, he triumiiliantly rebukes his foes.
Ver. 1-19. Upon (or according Co the) Oittith, proliably means that the musical performance wjis directed to be according to a tune of that name; which, derived from Oa/h, a wine-iiress, denotes a tune (used In conned Ion with gathering the vintage) of a joyous character. -Ml the Psalms to wliicb this term Is prefixeil anM)f such n character. The Psalmist gives vent to his admiration of God's manlfest(^d perfections, by oi'lebrating Ills condescending and beneficent providence to nuui as evinced bj
1. He owns his III desi'rt In begging a relief from chastisement. !4. 1 am weak—as a culled plant (Isaiah 21. i). my l>one«— the very frame, arc vexed—(Psalm 2. 5) Shaken vvllli fear. 3. liow long !—shall this bo so (cf. 348
GdiPk Love to Man. PSALMS IX, X. God Praised for hin Judgments, PSALM IX. tlie position of the race, as originally created and assigned u (ioiiiiiiioii over tlie works of His hands.
Ver. 1-20. Upon MuCh-labben, or, after (lie manner accord' ing to " death to the li:lon," by which some song was known, to whose airor melody the musician is directed to perform this Psalm. This mode of denoting a song by some prominent word or words is still common (cf. Psalm 22). The Psalmist praises God for deliverance from his enemies, and celebrates the Divine government, for providing security to God's people and punishment to the wicked. Thus encouraging himself, he prays for new occasions to recount God s mercies, and confident of His continued
1. r : y Hnme—perlections (Psalm 5. 11 ; 7. 17). who hast sPi—lit., xi hich net Diou thy glory, &c., or, which glory of thine srl thou, i&c, I, e., make it more conspicuous as if earth were too small a tlieutre lor its display. A similar exposition suits the usual rendering, a. So manifest are God's perfections, that by very weak instruments He conclu-
Bivelyiets forth His praise. Infants are not only wonderful illustrations of God's power and skill, In their physical constitution, instincts, and early developed Intelligence, but also in their spontaneous admiration of God's works, Ijy which they put to shame—still—or, silence men who rail and cavil against God. A special illustrajudgment on the wicked and vindication of the oppressed, he Implores a prompt and efficient manifestation of the Divine sovereignty. tion of llie passage is afforded in Matthew 21. 16, when our .Savi(air iti Ued the cavillers by quoting these words;
1. Heartfelt gratitude will find utterance. 3-5. Whien. . . are tm-med toacU— it is the result of God's power alone. He, as a righteous Judge (Psalm 7. 11), vindicates His people. He rebukes by acts as well as words (Psalm for the glories with wliicli God invested His Incarnate Son, even in His humiliation, constitute a most wonderful display of tlie perfections of His wisdom, love, and power. In view of tlie scope of u. 4-8 (see below), this quotation by our Saviour may be regarded as an exposition of the
6. 1 ; 18. 15), and so etfectually as to destroy the names of nations as well as persons. 6. Lit., As to the enemy finished are his ruinsfor ever. I'hou (God) hast destroyed, &c. (1 Samuel 15. 3, 7; '27. 8, 9). The wicked are utterly undone. Their ruins shall never be repaired. 7, 8. God's eternal possession of a throne of justice is contrasted with the ruin of the wicked. 9, 10. So that the oppressed, and all who know Him (Psalm 5. 3; 7. 1), find Him a sure refuge. 11. (Cf. Psalm 2. 0; 3. 4.) 13. for blood—t. e., murders (Psalm 5. 6), including all the oppressions of His people, maketh inquisition—(cf. Genesis 9. 5). He will avenge their cause. 13. gates—or, regions—of death—gates being the enti'ance is put for the bounds. 14. gates . . . Zlon —the enclosure of tlie city (cf. Psalm 48. 12; Isaiah 2;^. 12), or, chui'cli, as denoted by this phrase contrasted with that of death, carries out the idea of exaltation as well as deliverance. Signal favours should lead us to render signal and public thanks. 15, 16. The undesigned results of the devices of the wicked prove them to be of God's overruling or ordering, especially when those results are destructive to the wicked themselves. Higgaion—means meditation, and, combined with Selah, seems to denote a pause of unusual solemnity and emphasis (cf. Psalm 3. 2). Though Selah occurs seventy-three times, this is the only case in which Higgaion is found. In the view which is given here of the retribution on the wicked as an instance of God's wise and holy ordering, we may well pause in adoring wonder and faith. 17. shall be turned—or, shall turn, retreating under God's vengeance, and driven by Him to the extreme of destruction, even hell Itself. Those who forget God are classed with the depraved and openly profane. 18. (Cf. Psalm 13.) the needy lit., poor, as deprived of anything; hence miserable, expectation of the poor—or, meek, humble, made so by affliction. 19. Arise—(cf. Psalm 4. 7). let not man—(Psalm 8. 4). let ... be judged—and of course condemned. 30. By their ef Tectual subjection, make them to realize their frail nature (Psalm 8. 4), and deter them from all conceit and future rebellion. proplietical cliaracter of tlie words, suclilliigs—among the Hebrews wen; probably of an age to speak (of. 1 Samuel 1. 'li-H; Mark 7. 27). ortlaintd—founded, or prepared, and perfected, which occurs in Matthew 21. 10; taken from Vne tieptuagiid lias the same meaning, strength—In the quotation in the New Testament, praise occurs as the consequence or effect put for the cause (of. Psalm 118. 14). avenger—as in Psalm 44. 16; one desirous of revenge, disposed to be quarrelsome, and so apt to cavil against God's government. 3, 4. The allusion to the magnificence of the visilile heavens is introduced for the purpose of illustrating God's condescension, who, though the mighty Creator of these glorious worlds of light, makes man the object of regard and recipient of favour, man.—lit., frail man, an allusion to his essential infirmity, son of man—only varies the form of speech, vlsltest—in favour (Psalm 65. lU). This favour is now more fully illustrated. 5-8. God has placed man next in dignity to angels, and but a little lower, and crowned him with the empire of tlie world, glory and honour—are the attributes of royal dignity (Psalm 21.5; 45.3). The position assigned man Is that described (Genesis 1. 26-28) as belonging to Adam, in his original condition, the terms employed in detailing the subjects of man's dominion corresponding with those there nsed. In a modified sense, in his present fallen state, man is still invested with some remains of this original dominion. It is vei-y evident, however, by the apostle's inspired expositions (Hebrews 2. 6-8; 1 Corinthians 15. 27, 28) that the language here employed finds its fulfilment only in the final exaltation of Christ's human nature. There is no limit to the " all things" mentioned, God only excepted, who " puts all things under." Man, in the person and glorious destiny of Jesus of Nazareth, the second Adam, the head and representative of the race,willnotonly be restored to his original position, but exalted far beyond it. "The last enemy, death," througli'fear of which, man, in his present estate, PSALM X.
Is "all his lifetime in bondage," "shall be destroyed." Then all things will have been put under his feet, "principalities and powers being made subject to him." This view, so far from being alien from the scope of the passage, is more consistent than any other; for man as a race cannot well be conceived to have a higher honour put upon him than to be thus exalted In the person and destiny of Jesus of Nazareth. And at the same time, by no oth<'r of His glorious manifestations has God more Illustriously declared those attributes which distinguish His name than In the scheme of redemption, of which this economy forms such an important and essential feature, in the generic import of the language, as describing man's present relation to the works of God's hands, it may be regarded as typical, thus allowing not only tlie usual application, but also this higher sense which the Inspired writers of the New Testament have assigned it. 0. Appropriately, the writer closes this brief but pregnant and sublime song of praise with the terms of admiration with which It was opened.
Ver. 1-18. The Psalmist mourns God'i apparent indifference to his troubles, which are aggravated by the successful malice, blasphemy, pride, deceit, and profanity of the wicked. On the just and discriminating providence of God he relies for the destruction of their false security, and the defence of the needy.
1. These are, of course, figurative terms (cf. Psalm
7. 6; 13. 1; Ac), hidest—supply thme eyes or face. 3.
Lit., In pride of the wicked they (the poor or humble, V. 17; Psalm 12. 5) shall be taken in the devices they (the proud) have imagined. 3. his heart's (or sours) desire— t. e., his success in evil, and blessetli, &c. fie (the wicked) blesselh the covetmis, he despiselh the Lord. 4. The face expresses the self-conceit, whose fruit is practical atheism (Psalm 14. 1). 5,6. Such Is his confidence In the permanence of his way or course of life, that he disregards God's providential government (otU o/ HglU, because he will not look, Isaiah 26. 11), sneers at hll
OocTs Providence and Justice. PSALMS Xr—XVT. Jorrvption of J/an Armd, —lit., saying of (v. 5). seven times—thoroughly (Daniel !» enemies, and boasts perpetual freedom from evil. 7-10. The malignity and deceit (Psa.rn HO. 3) of such are followed by acts combining cunning, fraud, and violence (cf. Proverbs 1. 11, 18), aptly illustrated by the habits of the 19). 7. them (Margin.) 8. The wicked roam undisturbed doing evil, when vileness or vile men are exalted.
PSALM XIII. lion, and of liunters taking their prey. Poor, in v. 8, 10, 14, represents a word peculiar to this Psalm, meaning tlie sad or sorrowful ; in t). 9, as usual, it means tlie pious or meek sufferer, eyes . . . privily set—he watclies with half-closed e.yes, appearing not to see. crowclietli—as a lion gathers liimself into as small compass as possible to malte the greater spring, fall by Ikis strong ones—the figure of the lion is dropped, and this phrase means the accomplices of the chief or leading wicked man. 11. As before, sucli conduct implies disbelief or disregard of God's government. 13. (Cf. Psalm 9. 19; 3. 7.) linmble— Ver. 1-6. On title, cf. Introduction. The Psalmist, mourning God's absence and the triumph of his enemies, prayK for relief ere he is totally destroyed, and Is encouraged to hope his trust will not be In vain.
1. The forms of expression and figure here used are frequent (cf. Psalm 9. 12, 18; 10. 11, 12). How long . . . for ever—shall It be for ever? 2. The counsels or devices of his heart afford no relief. 3. lighten mine eyes—dim with weakness, denoting approaching death (cf. 1 Samuel
14. '27-29; Psalm 6. 7; 38. 10). 4. rejoice—/it., shout as in triumph, I am moved—cast down from a firm position (Psalm 10. 6). 5, 6. Trust Is followed by rejoicing in the deliverance which God effects, and, Instead of his enemy, he can lift the song of triumph.
(Cf. I'. 17,and Marg.) lift up thine hand—exert thy power.
13, 1*. It is in vain to suppose God will overlook sin, however forbearing; for He carefully examines or beholds all wickedness, and will mark it by His providential (t/it/liand) punishment, mischief and spite—provocation and trouble of the sufferer (cf. Psalm 6.7; 7. U). coitiiuitteth—or, leaves (his burden) on thee. 15. arm powr. till tlion And none—so far from not requiting (i'.
PSALM XIV.
Ver. 1-7. The practical atheism, and total and universal depravity of the wicked, with their hatred to the good, are set forth. Yet, as they dread God's judgments when He vindicates His people, the Psalmist prays for His delivering power.
11. 13 , God will utterly deslroy the wicked and his deeds (Psalm 9. o, 0; 3t. 16; ;?7. 36). 16-18. God reigns. The wicked, if for a time successful, shall be cut off. He hears, and confirms the hearts of His suffering people (Psalm
1. Sinners are termed fools, beause they think and act contrary to right reason (Genesis 34.7; Joshua 7. 15; Psalm
112. 7), executes justice for the feeble, and represses the pride and violence of conceited though frail men (cf. Psalm 9. 16). PSALM XI.
39. 8; 74. 18, '22). in Ills heart—to himself (Genesis 6. 12). looked—in earnest Inquiry, understand-as opposed to fool. 3. Ultliy- ?!^, spoiled, or, soured, corrupted (Job
15. 16; Homans 3. 12). 4-6. Their conduct evinces indifference rather than Ignorance of God; for when He appears in judgment they are stricken with great fear, who eat up my people— to express their beastly fury—(Proverbs 30. 14; Habakkuk 3. 14); to call on the Lord is to worship Him. 7. captivity—denotes any great evil. Zlon God's abode, from which He revealed His purposes of mercy, as He now does by the Church (cf. 3. 4; 20. 2), and which He rules and all other things for the good of His people (Kphesians 1. 22).
Ver. 1-7. On title, cf. /n<)ori!«c?ion. Alluding to some event in Jiis history, as 1 Samuel '2;i. 13, the Psalmist avows his confidence in God, when admonished to flee from Ills raging persecutors, whose destruction of the usual foundations of safety renderedall his efforts useless. Thegrounds of his contidenee are God s supreme dominion. His watchful care of His people, His hatred to the wicked, and judgment.s on them, and His love for righteousness and the righteous.
1. my sonl—me (Psalm 3. 2). Flee lit., flee ye ; i. e., he and his companion, as a liird to yo«ir inoiiiitain—having as such no safety but in fiight (cf. 1 Samuel 26.20; L.anu>ntations 3. 52i. a. privily— in darkness, treacherously. 3. Lit., 'Die ftmndc Uions (t. e., of good oriler and law) viU be ileslroi/ed, whul has the rit//Ueou.i done (to sustain themi? All his effort.s have failed. 4. temple . . . heaven—the coniu'ction seems to denote God's heavenly residence; the term used is taken from the place of His visible earthly abode (I'salm 2.6; 3.4; 5.7). Thence He inspects men with close scrutiny. 5. The trial of the righteous results in their approval, as it is contrasted with God's hatred to the wicked. 0. Their punishment is described by vivid figures denoting abundant, sudden, furious, and utter destruction (cf. Genesis 19. 2t; Job 18. 15; Psalm 7. 13; 9. lo). cup—Is a frequent figure for God's favour or wrath (P.salm 16. 5 ; 2:!. 5; Mai thew 20. 22, 2!!). 7.
PSALM XV.
Ver. 1-5. Tho.se who are fit for communion with God may be known by a conformity to His law, which is illustrated in various important particulars.
1. abide—or, sojourn (cf. Psalm 5. 4), where It means under God's protection here, as (P.salm 23. 6; 27. 4, 6) communion, tabernacle—seat of the ark (2 Samuel 6. 17), the symbol of God's presence, holy lilll—(Cf. Psalm 2. (i.) ti, walketh—(Cf. Psalm 1. 1.) upriglitly—In a comjilete manner, as to all parts of conduct (Genesis 17. 1), not as to degree. wor Uctli — or, does, rlglkteousuess— what is right. In Ills lieart—sincerely (I'roverbs 2;i. 7). 3. He neither slanders nor spreads slander. 4. Iove and hate are regulated by a regard to God. swearetli . . . liurt— or what so rosuUs (cf. Ijcvltlcus 5. 4). 5.»(Cf. Leviticus 25
37; Deuteronomy 23. 19, '20.) usury— Is derlvi-d from a verb meaning to bite. All gains made b.v the wrongful hiri connlenance lit., their faces—a use of the plural applied to God, like Genesis 1.26; 3.22; 11.7; Isaiah (i. H, Ac, denoting the fulness of His perfections, or more probal)ly originating in a reference to the trinity of persons. Faces loss of others are forbidden, tnketh reward, Ac—the Innocent would not otherwise be condemned (cf. Kxodus 2;). is used as eyes {v. 4), expressing here God's complacency towards the upright (cf. Psalm 34. 15, 16).
8; Deuteronomy 10. 19). Bribery of all sorts Is denounced, doetli these, Ac—.Such persons admit ted to God's presence and favour shall never (Psalm 10. 6; 13. 5) be moved. PSALM XVI.
PSALM XII.
Ver. 1-8. On title, cf. Introduction and Psalm 8. The Psalmist laments the decrease of good men. The pride and deceit of the wicked provokes God's wrath, whoso promise to avenge the cause of pious suIl'iMcrs will bo verillcd even amidst prevailing lni(|ulty.
Ver. 1-11. Michtam,or, by the change of one let tcr, J/ic/»- tab—n, ii'ritin(f, such as a poem or song (cf. Isaiah 38, 9). Such a change of the letter m Ibr b was not ui\usual. The position of this word In coniu'ctlon with the author's name, being that usually occupied by some term, such a* Psalm or song, denoting the st.vle or null ter of the composition, favours this view of It.s meanltig, though we know not why this and Psalms 56.-00. should be specially called o urriling. A golden (Psalm), or iv mnnorial, are explanations proposed by Home—neither of which, however applicable here, appears adapted to the other Psalms whe''«>
1. ilie faitlifiil—or lit.,failh/uhie.i.U]'sii\ni 31. 2:1). 2. The want of it is illu Nlrated by the prevaleiu-e of deceit ami Insliibility. J, 4. lioasting (l)anlel 7. '2.')) Is, like flattery, a species of lying, lips and . . . lonue— Ibr persons. 5. The writer intinnites his confidence b.y depleting God's lU'Mons (cf. Psalm !(. 19 ; 10. 12) as coming to save the poor at whom the wicked sneer (Psalm 10. 5). O. Tlie words 350
P>'eservation in Gjd. PSALM XVII. Hope of Evaiaalhg TAft.
6S. 1 ; 84. 2). rest In hope—(cf. Margin). JO. soul—or, slf. Tills use of soul for the person is frequent (Genesis 12. .">; 46. 26; Psalm 8. 2; 7. 2; 11. l),even when the body may be th« part chiefly af Tected, as P.salm .^i. 13; 105. IS. Some cases, are cited, as Leviticus 22. 4; Numl)ers «.(>; fl. (i, 10; 19. 13* Haggai 2. 1:1, Ac, wliich seem to justil'j assigning tlie meaning uf body, or dead body; but it will l)e found tliat the latter sense is given by some adjunct expressed or implied. In those cases person is the proper sense. ivHt not leave . . . hell—abandon to the power of (Job 30. 11; Psalm t.ne term occurs. According to Peter (Acts 2. 2.5) and Paul (Ac's I:!. 'Xi\, tills P.salin relates to Christ, and expresses the feelings of His liuman nature, in view of His sufferings and victory over death and the grave, including His suijsequent exaltation at the riglit tiand of God. Such was the exposition of tlie best earlier Cliristian interpreters. Some moderns h.ave held that the Psalm relates exclusively to David ; but this view is expressly contradicted b}' the apostles ; others hold tiiat the language of the Psalm is applicable to David as a type of Clirist, capable of the higher sense assigned it in the New Testament. But then the language of v. 10 cannot be used of David in any sense,
49. 10). Hell as (Genesis 42. 38; Psalm 0. 5; Jonah 2. 2) the state or region of death, and so frequently—or the grave for "lie saw corruption."' Others again propose to refer the first part to David, and the last to Christ; but it is evident tliat no change in the subject of the Psalm is indicated. Indeed, the person wlio appeals to God for lielp itself {Joh 14. 13; 17. 13; Ecclesiastes 9. 10, Ac). Ho the Greek Hades (cf. Acts 2. 27, 31). The context alone can settle wlietlier the state mentioned is one of sutiering and place of the <lamned (cf. Psalm 9. 17; Provcrlis n. 5; 7. 27). wilt. . . suffer lit., give or appoint. Holy One—(Psalm 4. 3), one wlio is the object of God's favour, and so a recipient of Divine grace wliich he exhibits—p/oi/.T. to tee—or, experience—undergo (Luke 2.26). corruption — Some render tile word, the pit, wliich is possible, but for the obvious sense wliicli the apostle's exposition (Acts 2. 27; 13. 30, .37) gives. Tiie sense of the whole passage is clearly tiiis: by the use of /fe-s/i and soul, the disembodied state produced by death is indicated; but, on tlie otlier hand, no more is evidently the same wlio rejoices in liaving found it. In referring the whole Psalm to Christ, it is, however, by no means denied that much of its language is expressive of the feelings of His people, so far as in their humble measure they have the feelings of trust in God expressed by Him, their head and representative. Such use of His language, as recorded in His last prayer (John 17.), and even that He used in Gethsemane, under similar modi Jications, is equally proper. The propriety of tliis reference of the Psalm to Clirist will appear in the scope and interpretation. In view of the sufferings before Him, tlie Saviour, witli tiiat instinctive dread of deatli manifested in Gethsemane, calls on God to "preserve" Him; He avows His delight in holiness and abhorrence of the wicked and their wickedness; and for "the joy that was set before Him, despising tlie shame," encourages Himself; contemplating the glories of the heritage appointed Him. Thus even deatli and the grave lose their terrors in the assurance of tlie victory to be attained and "the glory that should follow." tliaii the state of death is intended; for the last clause of u. 10 is strictly parallel with the first, and Holy One corresponds to soul, and corruption to hell. As Holy One, or David (Acts 13. 36, 37), wliich denotes the person., including soul and body, is used for body, of which only corruption can be predicated (cf. Acts 2. 31); so, on the contiaiy, sold, which literally means the immaterial part, is used for the person. Tlie language may be thus paraphrased, "In death
I sliall hope for resurrection ; for I sliall not be left under its dominion and within its bounds, or be subject to the corruption which ordinarily ensues.'' H. Raised from the dead, he sliall die no more, death hath no more dominion over him. Thou wilt show lue—guide me to attain, the path of life or, lives—the pUii al denoting variety and abundance—immortal blessedness of every sort —as life often denotes. In thy preseiiee—or, be/ore thy faces. Tlie frequent use of this plural form for laces in.iy contain an allusion to tlie Trinity (Nuinl)ci s (i. 2-5, 2(>; I'salm 17.15; 31.16). at thy right hand—to which Clirist was exalted (Psalm 110. 1 ; Acts 2. 33; Colossians 3. 1 ; Helirews
1. preserve me—keep or watch over my Interests. In thee . . . I . . . trust—as one .seeking shelter from pressing danger. 2. my soul—must be supplied ; expressed in similar crises (Psalm 42.5, 11). my goodness . . . thee— This oliscure passageis variously expounded. Either one of two expositions falls in with the context. My goodness or merit is not on account of thee—t. e., Is not for tliy benefit. Then follows the contrast of u. 3 (but is), in respect, or for the saints, &c.—i.e., it enures to them. Or, my rjoodness—or happiness Is not besides thee—i. e., without thee I have no other source of happiness. 'Jhen, "to the gainfs," &c., mean* that the same privilege of deriving happiness from God only Is theirs. The first is the most consonant witli the Messianic character of the Psalm, tliough the latter is not inconsistent with it. 3. saints —or, persons consecrated to God, set apart from others to his service. In the earth i. e., land of Palestine—the residence of God's chosen people— figuratively for the Churcli. excellent—or, nobles, distinguished for moral excellence. 4. He expresses his abhorrence of those who seek other sources of happiness or objects of worship, and, by characterizing their rites by drink offerings of lilood, clearly denotes idolaters. The word for sorrozt'* is by some rendered idols; but, though a similar word to that for Idols, it is not the same. In selecting such a term, there may be an allusion, by the author, to the sorrows produced l)y idolatrous practices. 5-7. God is the chief good, and supplies all need (Deuteronomy 10. 9). portion of mine Inheritance and of my cup—may contain an allusion to tiie daily supply of food, and also to the inheritance of Levi (Deuteronomy 18. 1, 2). malntalnest—or, drnivest out my lot—enlargest It. The next verse carries out tills idea more fully, given me counsel—cared for me. my reins—the supposed seat of emotion and tlionght (Psalm 7. 9; 2(5.2). Instruct me—or, excite to acts of praise (Isaiah 5!. 11, 12; Hebrews 12. 2). 8. With God's presence and aid he is sure of safety (Psalm 10. 6 ; 15. 5; John 12. 27, 2H; Hebrews .5. 7,8). O. glory—as heart (Psalm 7.51, for self. In (Acts 2. 28), after the Septuagint, my trnigue as "the glory of the frame' —the Instrument for praising God. flesh -if taken as opposed to soul {v. 10), it may mean the body; otherwise, the whole person (cf. Psalm
I. 3). In tiie glories of tills state. He sliall see of the travail (Isaiah 53. 10, 11 ; Philippians 2. 9) of his soul, and lie satisfied.
PSALM XVII.
Ver. 1-15. This Psalm is termed a prayer, because the language of petition is predominant. With a just cause, sincerely presented, the writer prays for a just decision and help and protection. Pleading former mercies as a ground of hope, he urges his prayer in view of the malice, pride, rapacity, and selfishness of his foes, whose character is contrasted with his pious devotion and delight in God's favour. 2. sentence—acquitting judgment, from thy presence—thy tribunal, things that arc equal— just and right, do thou regard. 3. provetl . . . visited . . . tried—his character was most rigidly tested, at all limes, and by all methods, affliction and otliers (I'.salm 7. 10). purposed that, Ac—or, my mouth does not exceed iiiy purpose—I am sincere. 4. works of men-sinful piac-' tices. by the word of thy lips—as a guide (Psalm Hit. 9, II, 95). destroyer—violent man. 5. may be l ead as an assertion, " my steps or goings have held on to thy iiatlis." 6. wilt hear me— I.e., graciously (Psalm 3. 4). 7. siiow— • set apart as special ani eminent (Exodus 8. 18 ; Psalm 4. .3), thy right hand—for thy power. 8. Similar figures, denoting the preciousness of God's people in his sight, in Deuteronomy 3'2. 10, 11; Matthew 23. 37. 9. compa.ss iiie (Cf. Psalm 118. 10-12.) 10. enclosed . . . fat — are become proud in prosperity, and Insolent to God (Deuteronomy
3'2. 15; Psalm 73. 7). 11. They pursue us as beasts tracking their prey. 12. The figure made more 8p(«ial by that of a lion lurking. 13-15. disappoint—Zt, ccmie before, or, encounter him. Snpply with before sword (v. 13), antl hand (t), 351
David Fraigelh God PSALMS XVIII, XIX. for his Manifold Blesainga, 14). These denote God's power, men . . . world — all meu of this present time. They appear, by fulness of ness, &c., refer, doubtless, to his personal and official conduct and his purposes, during all the trials to which he was subjected in Saul's persecutions and Absalom's rebellions, as well as the various wars in which he had been engaged as the head and defender of God's Church and people, upright before him—in my relation to God I have been perfect as to all parts of His law. The perfection does not relate to degree, mine Iniquity—perhapp the thought of his heart to kill Saul (1 Samuel 24. 6). That David does not allude to all his conduct, in all relations, tiread and large families, to be prosperous ; but (v. 15) he Muplies this will be transient, contrasting his better portion in a joyful union with God hereafter.
P?ALM XVIII.
Ver. 1-50. " The servant of the Lord," which in the Hebrew precedes " David," is a significant part of the title (and not a mere epithet of David), denoting the inspired character of the song, as the production of one entrusted with the execution of God's will. He was not favoured by God because he served Him, but served Him because seis evident from Psalm 51. 1, Ac. 23-^7. God renders to men according to their deeds in a penal, not vindictive, sense (Leviticus 20. 23, 24). merciful—or, kind (Psalm 4.
3). frowai-d—contrary to. the aHlicted people— i.e., the humbly pious, high looks—pride (Psalm 101. 5; 131.1). 38. I'o give one light is to make prosperous (Job 18. 5, 6; 21. 17). thou—is emphatic, as if to say, I can fully confide in thee for help. 5Jy. And this on past experience in his military life, set forth by these figures. 30-32. God's perfection is the source of his own, which has resulted from his trust on the one hand, and God's promised help on the other, tried—" as metals are tried by fire and proved genuine" (Psalm 12. 6). mhield (Psalm 3. 3). Oirding was essential to free motion on account of the looseness of Oriental dresses, hence it is an expressive figure for describing the gift of strength. 33-3G. God's help farther described—He gives swiftness to pursue or elude his enemies (Habakkuk 3. 19), strength, protection, and a firm footing, thy gentleness—as applied to God—condescension—or, that wiiicli He gives, in the sense of hamility lected and appointed by God in His sovereign mercy. After a general expression of praise and confidence in God for the future, David gives a sublimely poetical description of God's deliverance, which he characterizes as an illustration of God's justice to the innocent and His righteous government. His own prowess and success are celebrated as the results of Divine aid, and, confident of its continuance, he closes in terms of triumphant praise. 2 Saipuel 22. is a copy of this Psalm, with a few unimportant variations recorded there as a part of the histoiy, and repeated here as part of a collection designed for permanent use.
1. I YviM Jove thee—with most tender affection. 2, 3. The various terms used describe God as an object of the most implicit and reliable trust, rock lit., a cleft rock, for concealment, strength—a firm, immovable rock, horn of iny salvation—the horn, as the means of attack or defence of some of the strongest animals, is a frequent emblem of power or strength efficiently exercised (cf. Deuteronomy :?!. 17 ; Luke 1. C9). tower lit., high jilace, beyond roach of danger, to be praised—for past favours, and wortiiy of confidence. 4. sorrows lit., bands as of a net iPsalm UU. 3). Hoods-denotes multitude, death- (cf. Proverbs 22. 4). enlarged my steps—made ample room (cf. Proverbs 4. 12). 37-41. In actual conflict, by God's aid, the defeat of his enemies is certain. A present and continued success is expressed, that rose npagainst me —lit., insurgents (I'salm 3. 1 ; +1. 5). given me tl»e necks lit., backs of tlie necks—made them retreat (Exodus 23.27; Joshua 7.8). 42. This conquest was complete. 43-45. Not only does He conquer civil foes, but foreigners, who are driven from their places of refuge, submit, Ac.—(cf. Margin)—i. e., show a forced subjection. 40. The l>oi-d llvetli—contrasts Him with Idols (1 Uorinthians 8. 4). 47, 48. avengeth me—his cause is espoused by God as His own. llftest me up— to safety and honours. 49, 50. Paul (Romans 15. !)) (juotes from this doxology to show that under the Old Testament economy, others than the Jews were regarded as subjects of that spiritual government of which Dild was head, and in which character his deliverances and victories were typical of the more illustrious triumphs of David's greater Son. The languagaof anil /ifH (cf. Psalm 16. 10)—are personified as man's great enemies (cf. Revelation 20. I'i, 14). prevented—encountered me, crossed my path and endangered by safety. He does not mean he was in their power. 6. He relates his metliods to procure relief when distressed, and his success, temple—(cf. Psalm 11. 4). 7, 8. God's coming described in figures drawn from his appearance on Slnal (cf. Deuteronomy 32. 22). smoke out . . . his nostril bitter in his wrath (cf. Psalm 71. 1). by It i.e., the fire (Exodus 10. 18). y. darkness—or, a dense cloud (Exodus
19.16; Deutei-onomy .5. 22). 10. cherub -angelic agents (cf. Genesis 'i. 24), the figures of which were placed over the ark (1 Samuel 4. 4), representing God's dwelling; used here to euliiuice the majesty of the Divine advent. Angels an(\ winds may represent all rational and Irrational agencies of God's providence (cf. Psalm 101. 3, 4). did fly —rapidity of motion adds to the grandeur of the scene. 11. dark wa<ers—or, clouds heavy with vapour. VZ. Out of this obsi urity, wliich impresses the beholder with awe and dread, He reveals Himself by sudden light and the means of His terrible wrath (Josliua 10. 11; I'.salm 78. 47). 13. Tiie storm breaks forth—thunder follows lightning, and hail with repeated lightning, as often seen, like balls or coals of fire, succeed (Exodus 0. 2.')). 1*. The llery brightness of liglitning, in shape like burning arrows rapi<lly sliot tlirougli llie air, well represents the most terrible part of an awful storm. Before the terrors of such a scene the enemies are confounded and overthrown In dismay. 15. The t<'mpestof the air Is attended by appropriate results on earth. The language, though not expressive of any si)eclal physical changes, represents the utter sul)version of tlie order of nature. IJefore such a God none can stand. 10-19. from above—as seated on a throne, directing tliese terrible scenes, God—sent—His hand (P.salm 1 1 1. 7), reached down to His humhlo worshipper and delivered him, many waters—calamitlis (.lob 89.14; Psaliri 121. 4, 5). prevented—(f. 3). a large place denotes safely or relief, as contrasted with the straits of distress (I'salm 1.1). All his deliverance is ascribed to God, and this sul)llino poetical representation Is given to Inspire the pious with confldonce and the wicked with dread. !40-a4. The statements of luuoceace, rig Uteous-
V. 50 justifies this view in its distinct allusion to the great promise (cf. 2 Samuel 7). In all David's successes ho saw the pledges of a fulfilment of that promise, and he mourned In all Ills adversities not only in view of his personal suffering, but because he saw In them evidences of danger to the great Interests which were committed to his keeping. It is in these aspects of his character Unit we are led properly to appreciate the Importance attached to his sorrows and sullerings, his Joys and successes.
PSALM XIX.
Ver. 1-14. After exhibiting the harmonious revelation of God's perfections made by His works and Ills word, the Psalmist i)rays for conformity to the Divine teaching.
1. the glory of God—Is the sum of His perfections (Psalm 24. 7-10; Romans 1.20). handywork—old English for work of his hands, llrmanicnt—.another word for heavens (Genesis 1.8). 2. uttereth—pours forth—as a stream--ii perpetual testimony. 3. Though there Is no articulate speech or words, yet without these their voice
Is heard (cf. Margin). 4. Their lino—or instruction—the Inlluenco exei led by their tacit display of God's perfections. Paul (Romans 10. S), quoting from the Septiiagint, uses sound, which gives the same sense. 5, 0. The sun, as the most glorious heavenly body, is specially used to illustrate the sentiment; and his vigorous, cheerful, ilally, and extensive course, and his reviving heat (Including light), well <llsplay the wondrous wl.sdom of his Maker. 7-U. The law Is described by six names, epit Ueli huU
A Thanksgiving for Victory. PSALMS XX—XXII. Complaint and Prayer in Great DUtrcss. throw, reaching to posterity, is due to their crimes (Exodus 20.5,6). 13. turn tlieir back lit., place them [as to the] shoulder, against the face of tlieiu—The shooting against their faces would cause theivi to turn their backs In flight. 13. The glory of all is ascribablc to God alone. PSALM XXII. eJrects. It is a rule, God's testimony for the truth, His spei-iiil ami goiieial prescription of duty, fear (as its cause) and judicial d(;(ri Mion. It is distinct and certain, reliable, right, pure, holy, and true. Hence It revives those depressed by doubts, makes wise the unskilled (2 Timothy
3. 15), rejoices tlie lover of truth, strengthens the desponding (Psalm 18.4; :U. 0), provides permanent principles of conduct, and by God s grace brings a rich reward. 13-14. The clearer our view of the law, the more manifest are our sins. Still lor its full effect we need Divine grace to show us our faults, acquit us, restrain us from the prac-
Ver. 1-31. The obscure words Aijeleth Shahar in this title have various explanations. Most interpreters agree in translating them by "hind of the morning." But great difference exists as to the meaning of tliese words. By some they are supposed (cf. Psalm 9.) to be the name of the tune to which the words of the Psalm were set; by others, the name of a musical instrument. Perhaps the best view is to regard the phrase as enigmatically expressive of the subject—the sufl'erer being likened to a hind pursued by hunters in the early morning {lit., the dawn of day)—or that, wliile hind suggests the idea of a meek, innocent sufferer, tlie addition of morning denotes tice, and free us from the power of sin. Thus only can our conduct be blameless, and our words and thoughts acceptable to God.
PSALM XX.
Ver. 1-9. David probably composed this Psalm to express the prayers of the pious for his success as at once the head of the church and nation. Like other compositions of which David in such relations is the subject, its sentiments have a permanent value—the prosperity of Christ's kingdom being involved, as well as typitled, in that of Israel and its king. relief obtained. The feelings of a pious sufferer in sorrow and deliverance are vividly portrayed. He earnestly pleads for Divine aid on the ground of his relation to God, who.se past goodness to His people encourages hope, and then on account of the imminent danger by which he is threatened. The language of complaint is turned
1. Kear thee — graciously (Psalm 4.1). name of— or manifested perfections, as power, wisdom, Ac. defend tUce—set thee on high from danger (Psalm 9. 9; 18. 3). a. strengthen thee sustain in conflict; even physical beneto that of rejoicing in the assured prospect of relief from suffering and triumph over his enemies. The use of the words of the first clause of v. 1 by our Saviour on the fits may be included, as courage for war, &c., as such may proceed from a sense of Divine favour, secured in the use of spiritual privileges. 3. all thy offerings— or gifts, vegetable offerings, accept lit., turn to ashes (cf. 1 Kings cross, and the quotation of v. 18 by John (19. 24), and of I'. 22 by Paul (Hebrews 2. 12), as fulfilled In His history, clearly intimate the prophetical and Messianic purport of the Psalm. The intensity of tlie grief, and the completeness and glory of the deliverance and triumph, alike appear to be unsuitable representations of the fortunes of any less personage. In a general and modified sense
18. Selah—(Psalm 3. 2.) 4. thy counsel—or plan. 5. alvatlon—that wrought and experienced by him. set up onr banners—(Numbers 2. 3, 10.) In usual sense, or, as some render, mai/ lue be made great. 6. He speaks as if suddenly assured of a hearing, his holy heaven—or, (cf. on Psalm 16.), the experience here detailed m.ay be adapted to the case of all Christians suffering from spiritual foes, and delivered by Divine aid, inasmuch as Christ in His human nature was their head and representative. lit., the heavens of His holiness, where He resides (Psalm 2.
6; 11.4). saving . , . hand—His power which brings salvation, his anointed—not only David personally, but as the specially appointed head of His church. 7. remember—or cause to remember, mention thankfully (1 .Samuel
1. A summary of the complaint. Desertion by God, when overwhelmed by distress, is the climax of the sufferer's misery, words of my roaring—shows that the complaint is expressed intelligently, though the termr roaring Is figurative, taken from the conduct of irrational creatures in pain. 3. The long distress is evinced by—am. not silent lit., not silence to me, either meaning, I continr ually cry; or, corresponding with thou hearest not, or anr swerest not, it may mean, there is no rest or quiet to me. 3., 17.4.5; Psalm 33.16). 8. They—t. e., who trust in horses, &o. stand upright lit., we liave straightened ourselves up from our distress and fears. 9. let the king hear—as God's representative, delivered to deliver. Perhaps a oetter sense is, "Lord, save the king, hear us when we call," or pray. PSALM XXI. Ver. 1-13. The pious are led by the Psalmist to celebrate God's favour to the king in the bounties already conferred and in prospective victories. The doxology added may relate to both Psalms; the preceding of petition, chiefly this of thanksgiving, ascribing honour to God for His display of grace and power to His church In Still he not only refrains from charging God foolishly,, but evinces his confidence in God by appealing to him. thou art holy—or possessed of all the attributes which encourage trust, and the right object of the praises of the Church: hence the sufferer need not despair. 4, .5. Past, experience of God's people Is a ground of trust. The mention of " our fathers" does not destroy the applicability of the words as the language of our Saviour's human, nature. 6. He who was despised and rejected of His own. people, as a disgrace to the nation, might well use these words of deep abasement, which express not His real,, but; esteemed value. 7, 8. For the Jews used one of the gestures (Matthew 27. 39) here mentioned, when taujiting Him on the cross, and (u. 43) reproached Him almost in the very language of this passage, trusted in. tlie Lordi all ages, not only under David, but also under his last greatest successor, "the King of the Jews."
1. thy strength . . . thy salvation— as supplied by thee. 2. The .sentiment affirmed in the first clause Is reaffirmed by the negation of Its opposite In the second.
3. preveiitest lit., to meet here in good sense, or friendship (Psalm .59.10; cf. opposite. Psalm 17.13). blessings of goodness—which confer happiness, crown of pure gold —a figure for the highest royal prosperity. 4-6. (Cf. 2 .Samuel 7. 1.3-16.) The glory and blessedness of the king as head of his line, including Christ, as well as In being God's specially selected servant, exceeded that of all others, made lUin most blessed—or set him to be blessings, as Abraham (Genesis 12. 2). with thy countenance —by sight of thee (Psalm 16. 11), or by thy favour expressed by the light of thy countenance (Numbers 6. 25), or both. 7. The mediate cause is the king's faith, the efficient, God'b mercy. 8. The address Is now made to the king, hand—denotee power, and—right hand—a more active and ettieient degree of Its exercise. And out—reach, lay lit., rolled—i. e., his burden (Psalm 37. 5; Proverbs 16. 3) on the Lord. This is the language of enemies sporting with his faith in the hour of his (Jesertion. shootiout [or, opea] the lip—(Cf. Psalm 3.5. '21.) 9, 10. Though irouically spoken, the exhortation to trust was well founded oa his previousexperience of Divine aid, the special illustration of which is drawn from the period of helpless infancy, didst make, me hope—or lit., made me secure. 11..From this statement of rea.sons for the appeal, he renews it, pleading, his double extremity, the nearness of . trouble, and the absence of a helper. 13, 13. His enemies, y.'ith the vigour of bulls and rapacity of lions, surround him,.engerly seeking his ruin. The force of both ft.^ures is gnater without the use of any particle denotiag. comparison. 14, ijolil of, indicating success In pursuit of his enemies. 9. The king Is only God's agent. anger—ii7, /ace, as appearing against them, as a llery oven—as in It—10. fruits Children (Psalm 37. 25; Hosea9. 16). 11. This terrible over23 David Praiselh God, PSALMS XXIII—XXV. God's Lordship in Ike World, pastoral life, with which David was familiar, he describes God's providential care in providing refreshment, guidance, protection, and abundance, and so atl'ording groonde of confidence in His perpetual favour.
Utter exhaustion and hopeless weakness, in these cireuiiistances of pressing danger, are set forth by tlie most expressive figures; tlie suli Uity of tlie boily is ilestroyed, and it l>econies like water; the bones are parted; the heart, the very seat of vitality, melts like wax; all the
1. Christ's relation to His jieople is often represented by the figure of a shepherd (John 10. H; Hebrews 13.20; 1 Peter 2. 25; 5. i), and thevefoie the opinion that He \stlus Lord here so described, and in Genesis 48. 15; Psalm 80. 1; Isaiali 40.11, is not witliout some gooil reason, 'i. green pastures—or, pastures of tender grass, are menli<.>ned, not in respect to looil, but as places of cool and refreshing jiiiees of tlie syste.n are dried np; the tongue can no longer jieiforni its otiioe, but lies parched and stitlened (cf. Genesis 4y. -1; 2 Samuel 1-1. U ; Psalm 5S. b). In this, God is regarded as tiie ultimate source, and men as the Instruments. tUe duist of deatU—of course denotes the grave. We need not try to lind the exact counterpart of each item of the description in the particulars of our Saviour's su Uerings. Figurative language resembles pictures of liistorical scenes, presenting substantial truth, under illustrations, wiiich, though not essential to llie rest, the still waters—are. Hi., waters of stillnets, whose quiet flow invites to repose. They are contrasted with boisterous streams on the one hand, ami stagnant, offensive pools on the other. 3. To restore the soul is torevive or quicicen it (Psalm 19. 7), or relieve it (Lamentations 1. facts, are not inconsistent with them. Were any portion of (Jlirist's terrible suiferings specially designed, it was doubtless that of the garden of Gethsemane. 16. Evildoers are well described as dogs, which, in the East, herding together, wild and rapacious, are justly objects of great abhorrence. Tiie last clause has been a subject of much discussion (.involving questions as to the genuineness of the Hebrew word translated jiejce) which cannot be made intelligible to the English reader. Though not quoted in tlie New Testament, the remarkable aptnefes of the description to the facts of the Saviour's history, together with diliiculties attending any other mode of explaining tlie clause in the //tbrcu', justify an adherence to the terms of our version and their obvious meaning. 17. His emaciated frame, itself an item of his misery, is rendered more so as the object of delighted contemplation to Ills enemies. The verbs, look and stare, often occur as suggestive of feelings of satisfaction (cf. Psalm 27. 13; 51.7; US. 7;. 18. This liteially-fu Uilled prediction closes
11, 1'J,. paths of righteousness—those of safety, as directed by Goil. and pleasing to Him. for his name'v sake—or, regard for His perfections, pledged for His people's welfare. 4. In the darkest and most trying hour God is near, the valley of the shadow of death—is n ravine overhung by high precipitous clitl's, filled with dense forests, and well calculated to inspire dread to the timid, and allbrd a covert to beasts of prey. While expressive of any great danger or cause of terror. It does not excinde the greatest of all, to which it is most popularly applied, and which its terms suggest, thy rod nud tliy staff—are symbols of a shepherd's office. By them he guides his sheep. 5, 6. Another figure expresses God'8 provident care, a table—or, food, anointing oil — the s.ymbol of gladness, and the overflowing cup—whicli represents abundance—are prepared for tlie child of God, who may feast in spite of his enemies, confident that this favour will ever attend him. Tliis beantifnl Psalm most admirably sets before us, in its chief figure, that of a shepherd, the gentle, kind, and sure care extended to God's people, who, as a shepherd, bo(h rules and feed* them. The closing verse shows that tlie blessings meatiimed are spiritual.
.tlie sad picture of the exposed and deserted sufl'erer. 10, /JO. He now turns with unabated desire and trust to God, who, in His strength and faithfulness. Is contrasted with tiie urgent dangers described, my soul—or self (cf. Psalm
3. 2; lli. U). my darling lit., my only one, or, solitary one, as desolate and alllicted (I'salm 25. lli ; 35.17). !41. Deliverance plead in view of former help, when in the most imminent danger, from tlie most powerful enemy, represented by the unicorn or wild butl'alo. the lion's moutli —(,Cf. V. lo.) The lion often used as a figure representing violent enemies; the connecting of the moulh Intimates
PSALM XXIV.
Ver. 1-10. God's supreme sovereignty requires a befitting holiness of life and heart In His worshippers; a sentiment sublimel.v Illustrated by describing His entrance into the sanctuary, by the s.vmbol of His worship—the ark, as requiring the most profound homage to the glory of Ills Mi\jesty. tlieir rapacity. 'Ai-'A'l. He declares his purpose to celebrate God's gracious dealings and publish liis manifested perfections (name. Psalm 5. 11), itc, an<l fortliwith invites the pious, those who have a reverential fear of God, to unite in special praise for a deliverance, illustrating God's kind regard for the lowly, whom men neglect. To hide the face or eyes expresses a studied neglect of one's cause, and refusal of aid or sympathy (cf. Psalm 30. 7
1. fulness— every thing, world—the habitable globe, M'ith they that dwell—forming a parallel expression to the first clause. 54. poetically repres(!nts the facts of Genesis 1. i). 3, 4. The form of a question gives vivacity. Hands, tongue and heart are organs of action, speech, and feeling, which compose character, lifted up his soul—is
Isaiah 1. 15). !45, 20. My prnlse shall be of tliee—or, perhaps better, //•<)«» tlice—i. e., God gives grace to praise him. With oll'eriiig praise, he farther evinces his gratitude by promising the payment of his vows, in celebrating the usual festival, as provided in the law (Deuteronomy 12. to set the affections (Psalm 25. 1) on an object ; here, vanity —or, any false thing, of which swearing falscl.v, or tofalsehood, is a specification, hill of the l,or«l—(cf. Psalm 2. 9, Ac). His Church—the true or Invisible, as typified by the earthly sanctuai'y. 5. righteousness—the rewards whlcW God liestows on His people, or the grace to secure those rewards as well as the result. 6. Jacob—by "Jacob," wo may understand God's ptH>plo (cf. Isaiah 13. 22; 41.2, Ac), corresponding to " the generation," Ac, as if he had said, "those who seek thy face are th.y chosen people." 7-10. The entrance of the ark, with the attending procession, 18; 10. 11), of which the pious or humble, and they that seek tlic Lord, His true worshippers, shall partake abundantly, and Join him in praise. In the enthusiasm produced
his lively fi'elings, he addresses such in words, assuring them of God's perpetual favour. The dying oj the heart denotes death (1 Samuel 25. 37) ; so Its living denotes life. 27-31. His case illustrates God's righteous government. IJeyond the existing time and people, othei's shall be brought to acknowledge and worship God; the /at ones, or the rich as well as the poor, the helpless who cannot keep tluuuselvcs alive, shall together unite In celebratinto the holy sanctuary Is pictured to us. The repetition of the terms gives emphasis. Lior»l of hosts—or fully, Lm-d God of Aos/« (Hosea 12.5; Amos 4. 13), ileserlbes God b.v a title indicative of supremacy over all creatures, and especially the heavenly armies (Joshua 5. M; 1 Kings 2*2; ing; God's delivering power, and transmit to unborn pe<(ple ,tlie records of His grace. It ithall be accounted to the liord f»r,,&c.—or, it shall be told of the Lord to a generation. God's wonderful works shall be told from generation to generation, tlint be batb done—supply it, or this—i. c., what the Palm has unfolded.
1!)). Whether, as some think, the actual enlargement of the ancient gates of Jerusalem be the liasls of the flguro, the effect of the whole is to impress us with a couceplion of the matchless mtvlesty of God.
PSALM XXV.
PSALM XXIII.
Ver. 1-22. The general tone of this Psalm Is that at prayer for help from euemles. Distress, liowever, ezcltf "Ver. 1-6. Under a metn,ph(ar borrowed from BceneB of 354
PSALMS XXVI—XXIX.
His Faith in God!% Protection,
David's Corcfidence in God.
Ing a sense of sin, humble confession, supplication for pardon, preservation from sin, and IHviue guidance, are prominent topics.
Interrogations give greater vividness to the negation Implied. 2. eat ... my flesh—(Job 19. 22; Psalm 14.4.) The allusion to wild beasts illustrates their rapacity, they stnmblcd—" they" is emphatic; not I, but Oiey were destroyed. 3. In tlie greatest dangers, in this i. e., then. In such extremity. 4, 5. The secret of his confidence is his deliglit in communion witli God (Psalral6. 11; 23.6), beholding the harmony of His perfections, and seeking His favour in His temple or palace ; a term applicable to the tabernacle (cf. Psalm 5.7). There he is safe (Psalm 31.
1. lift up my soul—(Psalm 24. 4; 86. 4), set my affections (cf. ColOfisians 3. 2). 3. not be ashamed—by disappointment of hopes of relief. 3. The prayer generalized as to all wlio i<«n'< on God i. c, who expect His favour. On the other hand, tlie disappointment of the perfidious, who, unprovoked, have done evil, is invoked (cf. 2 Samuel 22.
9). 4, 3. On the ground of former favour, he invokes DlTuie guidance, according to God's gracious ways of dealing and faitlifalness. 6, 7. Confessing past and present
21; 61. 5). The figure is clianged in the last clause, but the sentiment is tlie same. 6. hea<l be lifted up—I shall be placed beyond tlie reacli of my enemies. Hence he avows his purpose of rendering joyful tliaiilc offerings. 7. Still pressing need extorts prayer for lielp. cry with my voice— denotes earnestness. Otlier things equal, Christians in earnest pray audibly, even in secret. 8. The meaning is clear, tliough the construction in a literal translation is obscure. The English Version supplies the Implied clause. To seek God's face is to ^eek His favour (Psalm 105. 4). 9. Hide not, &c. — (Psalm 4. 6; 22. 24.) Against rejection he pleads former raercy and love. 10. In the extremity of eartlily destitution (Psalm 31. 11; 38. sins, he pleads for mercy, not on palliations of sin, but on God's well-known benevolence. 8, 9. uprlgUt— acting according to His promise, sinners— the general term, limited by tlie meek—who are penitent, in Judgment rightly, tlie wny—and his way—God's way of providence. 10. paths—similar sense—His modes of dealing (cf. V. i). mercy and truth—(Job 14.), God's grace in promising and faitlifalness in performing. 11. God's perfections of love, mercy, goodness, and truth are manifested
navif, cf. Psalm 9. 10) in pardoning sin, and the greatness of sin renders pardon more needed. 13, 13. What he asks for himself is the common lot of all the pious.
11), God provides (cf. Matthew 25.35). 11. tliy -vvay-of providence, a plain path—(Psalm 20. 12.) enemies lit., watchers for my fall (Psalm 5. 8). 12. will lit., sovl, desire (Psalm 35. 25). enemies—lit., oppressors. Falsehood aids cruelty against him. breathe out—as being filled witli it (Acts 9. 1). 13. Tlie strong emotion is indicated by the Incomplete sentence, for which tlie Enyllsh Version sup-
Tlie phrase—inlierit the earth—(cf. Matthew 5. 5), alluding to tiie promise of Canaan, expresses all the blessings included in that promise, temporal as well as spiritual. 14. The reason of the blessing explained—the pious enjoy communion with God (cf. Proverbs 3. 21, 22), and, of course, learn His gracious terms of pardon. 15. Hjs trust in God is fixed, net—is frequently used as a figure for dangers by enemies (Psahn 9. 15; 10. 9). lG-19. A series of earnestappeals for aid, because God had seemed to desert him (cf. Psalm i:?. 1 ; 17. 13, etc.), Ills sins oppressed him, his enemies had enlarged liis troubles and were multiplied, increasing in hate and violence (Psalm 9. 8; 18. 4S). 20. keep my soul —(Psalm 10. 1.) put my trust—flee for refuge (Psalm 2. 12). 21. In conscious innocence of the faults charged by his enemies, he confidently commits his cause to God. Some refer—Integrity, &c.—to God, meaning His covenant faithfulness. This sense, though good, is an unusual application of tlie terms. 22. Extend these blessings to all thy people in all their distresses. plies a proper clause; or, omitting that, and rendering, yet Ibelieved, &c., the contrast of his faith and his danger is expressed, to see—is to experience (Psalm 22. 17). 14. Wait, &c.—in confident expectation. Tlie last clause is, lit., and wail, &c., as If expecting new measures of help. . PSALM XXVIII.
Ver. 1-9. An Earnest cry for Divine aid against his enemies, as being also those of God, is followed by the P.salmist's praise in assurance of a favourable answer, and a prayer for all God's people.
1. my rock—(Psalm 18. 2, 31.) be hot silent to me lit., from me, deaf or inattentive, become like them, &c. share their fate, go down Into tlic pit—or, grave (Psalm
PSALM XXVI.
30. 3). 2. lift up my hands—a gesture of praj'er (Psalm
63. 4; 141. 2). oracle—place of speaking (Exodus 25. 22; Numbers 7. 89), where God answered His people (cf. Psalm
Ver. 1-12. After appealing to God's judgment on his avowed integrity and innocence of the charges laid by his enemies, tlie Psalmist professes delight in God's worship, and prays for exemption from the fate of the wicked, expressing assiirance of God's favour.
5. 7). 3. Draw me not, &c.—implies punishment as well as death (cf. Psalm 26. 9). Hypocrisy is the special ivickedness mentioned. 4. The imprecation is justified In v. 5. The force of the passage is greatly enhanced by the accumulation of terms describing their sin. endeavours points out their deliberate sinfulness. 5. Disregard of God's judgments brings a righteous punishment, destroy
1. Judge—decide on my case—the appeal of innocence, in nfine integrity-freedom from blemish (cf. Psalm 25.
21). His confidence of perseverance results from trust in God's sustaining grace. 2. He asks the most careful scrutiny of liis allections and thoughts (Psalm 7. 9), or mo-. . . build . . . up—The positive strengthened by the negative form. 6. supplications—or, cries for mercy. 7. The repetition of lieart denotes his sincerity. 8. The distinction made between the people, their strength—and the anointed—may indicate Absalom's rebellion as the occasion. 9. The special prayer for the people sustains this view, feed them—as a sliepherd (Psalm 23. 1, &c.). PSALM XXIX. Ver. 1-11. Trust in God is encouraged by the celebration of His mighty power as illustrated in His dominion over the natural world, in some of its most terrible and wonderful exhibitions. tives. 3. As often, the ground of prayer for present help is former favour. 4-8. As exemplified by the fruits of Divine gi-ace, presented in his life, especially in his avoiding the wicked and his purposes of cleaving to God's w<n"- sliip. wasli mine Itands—expressive symbol of freedom from sinful acts (cf. Matthew 27. 24). tlic habitation of tlij' house—where thy house rests—as the tabernacle was not yet permanently fixed, honour dwelleth—conveys an allusion to the Holy of Holies. 9. Cfatlier not, <tc. bring me not to death, bloody men—(cf. Psalm 5. 6). 10. Their wliole conduct is that of violence and fraud. 11,12. But, (Sc.—He contrasts his character and destiny with that of the wicked (cf. t'. 1, 2). even place—free from occasions of stumbling—safely in his course Is denoted. Keuce he will render to God his praise publicly.
1. Give—or, ascribe (Deuteronomy 32. 3). mighty—or, sons of the mighty (Psalm 89. 6). Heavenly beings, as angels. 2. name—as (Psalm 5. 11; 8. 1). beauty ofholi ness—the loveliness of a spiritual worship, of which the perceptible beauty of the sanctuary worship was but a type. 3. The voice of tlie I>ord—audible exhibition of His power in the tempest, of which thunder is a specimen, but not tlie uniform or sole example, the waters—are the clouds or vapours (Psalin 18. 11; Jerenilali 10. 13). 4. powerful . . . majesty lit., in power, in majesty. 3, 6. The tall and larye cedars, cspocially of Lebanon, wo
PSALM XXVII. Ver. 1-M. With a general strain of confidence, hope, and Joy, especially in God's worship. In the midst of dangers, the Psalmist Introduces prayer for Divine help and guidance.
1. light—Is a common figure for comfort, strength—or, stronghold—af Tordlng security against all violence. The David Exhorteih to Praise. PSALMS XXX—XXXII. Bemission of Sin a great Blessing.
5. 8), and begs for an attentive neanng, and speedy and effectual aid. With no other help and no claim of merit, he relies solely on God's regard to his own perfections for a safe guidanceand release fromthe snares of his enemies. On the terms " rocks," &c., (cf. Psalm 17. 2 ; IS. 2, 50 ; 20. 6 : 23. 3 ; 25. shivered, utterly broken. The waving of the mountain forests before the wind is expressed by the figure of skipping or leaping. 7. dlv Uletli lit., heivs off. The lightning, like flakes and splinters hewed from stone or wood, flies through the air. 8. tUe wilderness—especially Kadesh, south of Judea, is selected as another scene of this display of Divine power, as a vast and desolate region impresses the mind, like mountains, with images of grandeur. 9. Torror-stricken animals and denuded forests close the 21). 5,0. commitmy splrit—mylife.or myself. Our Saviour used the wordson thecross,notas prophetical, but, as many pious men have done, as expressive of his unshaken confidence in God. The Psalmist rests on God's faithfulness to His promises to His people, and hence avows himself one of them, detesting all who revere objects of idolatry (cf. Deuteronomy 3'2. 21 ; 1 Corinthians 8. 4). 7. hast known my soul, &c.—had regard to me in trouble. 8. shut me up . . . enemy—abandon to (1 Samuel 23. 11). large room —place of safety (cf. Psalm 18. 19). 9, 10. mine eye, &c.— denote extreme weaki>ess (cf. Psalm 6. 7). grief—mingled sorrow and indignation (Psalm 6. 7). soul and . . . belly—the whole person. Though the el Tects ascribed to grief are not mere figures of speech—spent . . . con-* sumed—must be taken in the modified sense of wasted and decayed. Iniquity—or, sufl Tering by it (cf. on Psalm illustration. In view of this scene of awful sublimity, God's worshippers respond to the call of v. 2, and speak or cry, "glory!" By temple, or palace (God's residence, Psalm 5. 7), may here be meant heaven, or the whole frame of nature, as the angels are called on for praise.
10, 11. Over this terrible raging of the elements God is enthroned, directing and restraining by sovereign power; and hence the comfort of His people. " This awful God is ours, our Father and our Love."
PSALM XXX.
Ver. 1-12. Lit., A Psalm-song—a composition to be sung with musical instruments, or without them—or, "Song of the dedication," ikc, specifying the particular character of the Psalm. Some suppose that " of David " should be connected with the name of the composition, and not with " 7io».se ;" and refer for the occasion to the selection of a
40. 12). 11. among—or, lit., from, or, by my enemies. The latter clauses describe the progress of his disgrace to the lowest degree, till, 12. he is forgotten as one dead, and contemned as a useless broken vessel. 13. For—introduces further reasons for his prayer, the unjust, deliberate, and murderous purposes of his foes. 14-18, In his profession of trust he includes the terms of the prayer expressing it. times—course of life, deliver . . . Itand—opposed to " shut, me up," &c., of v. 8. make . . . sUlne—(Cf. Numbers 6. 25; Psalm 4. 6.) Deprecating from himself, lie imprecates on the wicked God's displeasure, and prays that their virulent persecution of him may be stopped. 19-21, God displays openly His purposed goodness to His people, tlie secret of tUy presence—or, covering of thy countenance ; the protection He thus affords ; cf. Psalm 27. 5 for a similar figure; "dwelling" used there for "presence" here. The idea of security further presented by the figure of a tent and a fortified city. 'i'i. For I said— And I said. In an adver.sativo sense. I, thus favoured, was despondent. In my haste—in my terror, cut off . . . eyes from all the protection of thy presence. 23,24. the Lord site for the temple (1 Chronicles 21. 26-30 ; 22. 1). But " house" is never used absolutely for the temple, and dedication does not well apply to such an occasion. Though the phrase in the ifebrew, " dedication of the house of David," is an unusual form, yet it is equally unusual to disconnect the name of the author and the composition. As a "dedication of David's house" (as provided, Deuterouomy 20. 25), the scope of the Psalm well corresponds with the state of repose and meditation on his past trials suited to such an occasion (2 Samuel 5. 11; 7. 2). For beginning with a celebration of God's delivering favour, in which he itivites others to join, he relates his pi'ayer in distress, and Goil's gracious and prompt answer.
1. lifted lue up—as one is drawn from a well (Psalm 40.
2). "-i. licaled me—affliction is often described as disease (Psalm 0.2; 11.4; 107. 20), and so relief by healing. 3. The terms describe extreme danger. soiU—or, myself, grave —^(7., hell, as in Psalm 16. 10. liast kept me . . . pit quickeneil or revivtd me from the state of dying (cf. Psalm 2S. 1). 4. remembrance—the thing remembered or memorial. Iiolliiess — as the sum of God's perfections. . . proud doer— t!ic Lord is kee]>ing faith— i. e., with His people, and Is repaying, &e. Then let none despair, but take courage, their hopes shall not be In vain.
PSALM XXXII.
(cf. Psalm 22. 3), used as name (Exodus 3. 15; Psalm 135. 13). 5. Relatively, the longest experience of Divine anger by the pious is momentary. These precious words have consoled millions. 6, 7. wiiat particular prosperity Is meant we do not know. Perhaps his accession to the throne. In his self-complacent elation he was checked by God's hiding His face (cf. Psalm 22. 2-1; 27. 9). trouble*! — confounded with fear (Psalm 2. 5). 8-11. As In Psalm 6. 5; 88. 10; Isaiah .38. 18, the appeal for mercy is based on the destruction of his agency in praising God here, which deatli would produce. The terms expressing relief are poetical, and not to be pressed, though dancing Is the translation of a word which means a lute, whose cheerful notes are contrasted with monrning, or (Amos 5. 16) walling, sackclotli— was used, even by kings, in distress (1 Chronicles 21. 10; Isaiali 37. 1); but gladness, used for a garment, shows the language to be figurative. Iti. Though —my— is suppll(Kl before—glory—It Is better as I'salm 16.
Ver. 1-11. Maschil—lit., giving instruction. The Psalmist describes the blessings of His forgiveness, succeeding the pains of conviction, and deduces from his own experience Instruction and exhortation to others.
1, 2. (Cf. Romans 4. 6.) forgiven— /i7., taken away opposed to retain (.lohn "20. 2;i). covered—so that God no longer regards the sin (I'salm 85. 3). Imputelh—charge to him, and treat him accordingly, no guile ov, deceit, no false estliiL-vtc of himself, nor insincerity before God (cf. Romans 8. 1). 3, 4. A vivid description of felt but unacknowledged sin. when lit., for, as v. 4. thy hand of God, or, power In distressing liim (Psalin ;?8. 2). moisture—vital juices of the bod.v, the parching heat of which expresses the anguish of the soul. On the other figures, cf. Psalm 6. 2, 7; 31. 9-11. If composed on the occasion of the fifty-first Psalm, this distress may have been protracted for several months. 5. A prompt fulfilment of the purposed confession Is followed by a prompt forgiveness. O. For this i. e., my happy experience, godly pious In the sense of Psalm 4.3. a time—(Isaiah 55. 6)
10, to receive It as used for tongue, the organ of praise. The ultimate end of God's mercies to us Is our praise to Him. PSALM XXXI. Ver. 1-21. The prayer of a believer In time of deep distress. In the first part, cries for help are mingled with expressions of confidence. Then the detail of griefs engrosses his nttention, till, In the assurance of strong but submissis-e faith, ho rises to the language of unmlngled Joyful trust, and exhorts others to like love and confldenre towards God. when God's Spirit Inclines us to seek i>ardon. He Is ready to forgive, floodii, Ac—denote great danger (I'salm 18. 17;
00. 12). 7. His experience Illustrates the slatemcnt of v.
6. 8. Whether, as most likely, the language of David (cf. Psalm 51. 13), or that of God, this Is a promise of Divine guidance. I will . . . mine eye—or, 7)i,(/ o.yo shall bo on thee, watching and directing thy way. 0. The latter clause, more literally, "in that Ihry come not near thee"—i. e., because tliey will not come, Ac, unless forced by 1)1 1 and bridle. 10. The sorrows of the Impenitent contrasted with the peace and aafety scoured by God's mercy. U«
1. expresses the general tone of feeling of the Psalm. He .seeics help in God a righteous goverumeut (Psalm
God to he Praisedfor His Goodness, etc. PSALMS XXXIII—XXXVI. An Appealfor Proteclion.
57. 15). 30. bones—framework of the body. 31, 22. Contrast in tlje destiny of righteous and wicked ; the former shall be delivered and never come into condemnatioa (John 5. 24; Ifomans 8. 1), the latter left under condemnation and desolate.
The righteous and upright, or those conforming to the Divine teaching for securing the Divine blessing, may well rejoice with shouting.
PSALM XXXIII.
Ver. 1-22. A call to lively and joyous praise to God for His glorious attributes and viorks, as displayed in creation, and His general and special providence, iu view of which, the Psalmist, for all the pious, professes trust and PSALM XXXV.
Ver. 1-28. The Psalmist invokes God's aid, contrasting the hypocrisy, cunning, and malice of his enemies with his integrity and generosity. The imprecations of tiie joj', and invokes God's mercy.
1-3. The sentiment falls in with Psalm 32. 11 (cf. 1 Corinthians 14.15). The instruments (Psalm 92.3; 144.9) do not exclude the voice, a new song—fresh, adapted to the occasion (Psalm 40.3; 96.1). play skilfi Uly—(Cf. Psalm 15. 1(), 21.) 4-9. Keasons for praise—first, God's first part including a brief notice of tlieir conduct, the fuller exposition of their hypocrisy and malice in the second, and tlie earnest prayer for deliverance from their scornful triumph in tlie last, are each closed {v. 9, 10, IS, 27,
28) with promises of praise for the desired relief, in wliich his friends will unite. The historical occasion is probably trutli, I'aitlifulness, and mercy, generally; then. His creative power whioli all must honour. In word and toreatU —or, spirit, there may be an allusion to the Son (John 1. 1) and Holy Spirit, he spake—lit., said. It was—tlie addition of done weakens the sense (cf. Genesis 1. 3-10). 10, 11. In God's providence He thwarts men's purposes and executes His own. Ueathen—ia., nations. 13-19. The inference from the foregoing in v. 12 is illustrated by God's special providence, underlying which is His minute knowledge of all men. loofceth—intently (Isaiah 14. 16). fnslilonetli— or, forms, and hence knows and controls (Proverbs 21. 1). alike without exception, consideretli—or, understands, God Icnows men's motives. 16, 17. Men's f.sual reliances in their greatest exigencies are, in themselves, useless. On the war horse (cf. Job 39. 19-25). a vain tiling—a lie, which deceives us. 18, 19» Contrasted is God's gu idanee and power to save from the greatest earthly evil and its most painful precursor, and hence from all.
1 Samuel 24. 1-3. God is invoked in the character of a warrior (Exodus 15. 3; Deuteronomy 32. 41). Ught against—/rt., dvvour my devourers. stop the way against lit., shut up (the way), to meet or oppose, &c. I . . . tliy salvation—who saves thee. 4:. (Cf. Psalm 9. 17.) devise my hurt—purpose for evil to me. 5, 6.—(cf. Psalm 1. 4)—a torriljie late driven by wind on a slippery path in darkness, and hotly pursued by supernatural violence (2 Samuel 24. 16 ; Acts
12. 23). 7, 8. net in a pit—or, pit of their net—or, net-pit —as holy hill for hill of holiness—(Psalm 2. 6)—a figure from hunting (Psalm 7. 15). Their imprecations on impenitent rebels against God need no vindication ; His justice and wrath are for such ; His mercy for penitents.
Cf. Psalm 7. 16; 11. 5, on the peculiar fate of the wicked here noticed. 9, 10. All my bones—every part, liim tliat spoileth hitn—(cf. Psalm 10. 2). 11. False witnesses —lit.. Witnesses of injustice and crticlty (cf. Psalm 11.5; 25. aO-'2'i. walteth—in earnest expectation, holy name
19). 12-14, Though they rendered evil for good, he showed a tender sympathy in their affliction, spoiling lit., be* reavement. The usual modes of showing grief are made, as figures, to express his sorrow, prayer . . . bosom maj' denote «<ther the posture—the head bowed—(cf. 1 Kings 18. 42)—or, that the prayer w.is in secret. Some think there is a reference to the result—the prayer would benefit him if not them, behaved—ZiZ., ivent on—denoting his hahit. heavily—or, squalidly, his sorrowing occasioning neglect of his person. Altogether, his grief was that of one for a dearly-loved relative. 15, 10. On the contrary, they rejoiced in his affliction. Halting, or lameness, as Psalm 38. 17 for any distress, abjects—either as cripples (Cf. Psalm 5. 12; 22.22; 30.4.) Our faith measures mercy (Jlatl liew P. 29), and if of grace, it is no more of debt (Romans 11. 6). PSALM XXXIV.
Ver. 1-22. On the title of. 1 Samuel 21. 13. Abimelech was the general name of the sovereign (Genesis 20. 2). After celebrating God's gracious dealings with him, the Psalmist exhorts otliers to make trial of His providential care, Instructing them how to secure it. He then contrasts God's care of His people and His punitive providence towards the wicked.
1-4. Even in distress, which excites supplication, there Is always matter for praising and thanking God (cf. EpheBians 5.20; Philippians 4.6). make her boast—glory (Psalm 105. 3; cf. Galatians 6. 14). linmble—the pious, as Psalm 9.12; 25.9. magnify tlie Lord—ascribe greatness to Him, an act of praise, together—alike (Psalm (cf. 2 Samuel 4. 4) contemptible; or, degraded persons, such as had been beaten (cf. Job 30. 1-8). I knew it not either the persons, or, reasons of such conduct, tear me, and ceased not tit., were not silent— showing that the tearing meant slandering, mockers—who were hired to make sport at feasts (Proverbs 28. 21). 17. darling—Cef. Psalm 22. 20, 21.) 18. (Cf. Psalm 22. 22.) 19. enemies wrongfully — by false and slanderous imputations, wink with the eye—an insulting gesture (Proverbs 0. 13). witliout cause—manifests more malice than having a wrong cause. 30. deceitful matters—or, words of deceit, quiet in the land—the pious lovers of peace. 31. On the gesture cf. Psalm 22. 7, and on the expressions of malicious triumph cf. Psalm 10. 13; 2S. 3. 33, 34. (Cf. Ps-ilm 7. 6; 26.
33. 151, or, equally, without exception, delivered . . . fears—as well as actual evil (Psalm 64. 1). 5-7. God's favour to the pious generally, and to himself specially, is celebrated, looked—with desire for help, lightened —or, brightened, expressing joy, opposed to the downcast features of those who are ashamed or disappointed (Psalm
25. 2, 3). This poor man lit., humble, himself as a specimen of such, angel—of the covenant (Isaiah 63. 9), of whom as a leader of God's host (Joshua 5. 14; 1 Kings 22.
19), the phrase—cncanipeth, &c.—is appropriate ; or, angel used collectively for angels (Hebrews 1. 14). 8. taste and see— try and experience. 9. Tliose fear him—who are pious— fi ar and love (Proverbs 1. 7; 9. 10). sainti—consecrated to his service (Isaiah 40. .31). 10. not want any good—"Good" Is emphatic; they maybe afflicted (cf. u.
1; 2 Thess.alonians 1.6.) God's righteous government is the hope of the pious and terror of the wicked. 2.5. swallowed him up—utterly destroyed him (Psalm 21. 9; Lamentations 2. 16). 36. clothed—covered wholly (Job 8.
22). 37. favour . . . cause—delight in it, as vindicated by thee. Let the Lord, &c.—Let him be greatly praised tor His care of the just. 28. In this praise of God's equitable government (Psalm 5. 8) the writer promises ever to engage. PSALM XXXVI.
10); but this may be a good (2 Corinthians 4.17,18; Helirews li. 10, 11). 11. children—subjects of Instruction (Proverbs 1. 8, 10). liJ. What man—whoever desires the blessings of piety let him attend. 13, 141. Sins of thought included in those of speech (Luke 6. 45), avoiding evil and doing good In our relations to men are based on a right relation to God. 1.0. eye's of the Lord are upon—(Psalm
Ver. 1-12. On servant of tlie Lord, cf. title Psalm 18. The wickedness of man contrasted with the excellency
82. 8; 3;i. 18.) 16. Face . . . against—opposed to them (Leviticus 17. 10; 20.3). cut off tlie remembrance—utterly destroy (Psulm 109. 13). 17, 18. Humble penitents are objects of God's special tender regard (Psalm 51. 19; Isaiah of God's perfections and dispensations; and the benelU of the latter sought, and the evils of the former deprecated.
1. The general sense of this dllflcnlt verse Is. "that the 357 jT/w Different Estale of Men. PSALMS XXXVII—XXXIX. David Tinploreth Go<Ts Mercy. vi.cbea have no fear of God." The first clause may be The exhortation is sustained by the assurance of God's essential rectitude in that providential governmeul which provides perpetual blessings for the good, and perpetual misery for the wicked. 30, 31. The righteous described as to the elements of character, thought, word, and action, steps—or, goings—for conduct which is unwavering (Psalm 18. 36). 33, 33. The devices of the wicked against the good fail, because God acquits them. 34. On the contrary, the good are not only blessed, but made to rciideied, ".Saith li;uisgix'>ssion in my heart, in respect to tJie wicked, there is no lear,'' <fcc., ».e., such is my reflection on men's transgressions.. 3-4. Tliis reflection detailed, ii'ttil Ikis liiictuUy, &v.—lit., for finding his iniquity for hating ; i. e., he persuades himself God will not so find it —•/or liuting" involving the idea of punishing. Hence
Jiis v.-onls of iniquity and deceit, and his bold rejection of all right principles of conduct. The climax is that he see the ruin of their foes. 35, 36. of which a picture is given, under the figure of a flourishing tree (cf. Margin), U<rlil)eralely adopts and palroniices evil. The negative forms affirm more emphatically their contraries. 5, 6. mortj- . . . and . . . fois Jifulntss—as mercy and truth (Psalm 25. 10 j. rigltteousisess and judgments—qualities wliich soon withers, he was not— (cf. v. 10). 37. By the end is meant reward (Proverbs '23. 18 ; 24. 14), or expectation of success, as v. 38, which describes the end of the tricked in contrast, and that is cut off (cf. Psalm 73. 17). 38. togethei —at once—entirely (Psalm 4. 8). 39, 40. strength—(Psalm of a good government (Psalm o. S; 31. 1). These all are set forth, by the ligures used, as unbounded. 7. shadow of lUy wings—{c!. Deuteronomy 32. 11; Psalm 91. 1). 8. fatm-ss—i iehness. tliy Iiouse—residence—for the privileges and blessings of communion with God (Psalm 23. 6; 27. 4). river of tliy pleasm-os—plenteous supply—may allude
27. 1; 28.8). trouble-straits (Psalm 9. 9 ; 10. 1). Intrust and quietness is the salvation of the pious fi-om all foes and all their devices. to Kden. 9. Light is an emblem of all blessings—given of God as a moans to gain more. 10. that know tlvee—right knowledge of God is the source of right affections and PSALM XXXVIII.
Ver. 1-22. To bring to' remembrance, or, remind, God of His mercy and himself of his sin. Appealing to God for conduct. 11. foot of . . . hand . . . wicked—all kinds of violent dealing. 13. Tliere— in the actiu;; of violence, they are overlhrown. A signal defeat. relief from His heavy chastisement, the Psalmist avows his integrity before men, complains of the defection of friends and persecution of enemies, and in a submissive spirit, casting himself on God, with penitent confe.ssion he pleads God's covenant relation and his innocence of the charges of his enemies, and prays for Divine comfort and help.
PSALM XXXVII.
Ver. 1-10. A composed and uniform trust in God, and a constant course of integrity, are urged in view of the blessedness of the truly pious, contrasted in various
1-4. He deprecates deserved punishment, which is described (Psalm 6. 1), under the figure of bodily disease, arrows . . . and thy hand—the sharp and heavy afflictions he suffered (Deuteronomy 32. 23). Iniquities—afflictions in punishment of sin (2 Samuel 16. 12; Psalm 31. 10; aspects with the final ruin of the wicked. Tlius the wisdom and justice of Gocl s providence are vindicated, and its seeming ineiiualities, which excite the cavils of the wjcked and the distrust of the pious, are explained. Da-
40. 12). gone over mine head—as a flood. 5-8. The loathsomeness, corruption, and wasting torture of severe physical disease set forth his mental anguish. It is possible some bodily disease was connected. I'he loins are the seat of strength. His exhaustion left him only the power to groan. 9. That God can hear (Romans 8. 26). 10. My heart pa>»teth—as if barely surviving, light . . . from me—utter exhaustion (Psalm 6. 7; 13. 3). 11,13. Friends vid's personal history abundantly illustrates the Psalm.
1, a. The general sentiment of the whole Psalm is expressed. The righteous need not be vexed by the prosperity of the wicked ; for it is transient, and their destiny undesirable. 3. Trust—sure of safety, slialt tUou dwell —or, dwell thou — repose quietly, verily . . . fed—or, Jeed on truth—God's promise (Psalm 3G. 5; cf. Hosea 12. I). 4. desires—-Psalm '20.5; 21.2), what is lawful and right, really goixl (Psalm 8!. 11). 5. eominit tUy way—(Proverbs 10. 3^. Wor/cf—what you have to do and cannot—set forth as a burden, trust ... In Uiin lit., on Hint. He desert, but foes increase In malignity. 8e«'k after my life —(1 .Samuel '20.1; 22.23). 13, 14. He patiently submits, uttering no reproacfic.i or replies (John 19.9) to their insulting speeches; 15-17. for he is confident the Lord—///., Sovereign {to whom he was a servant), would answer his prayer (Psalm 3.4; 4. 1), and not permit their triumph in will do what you cannot (cf. Psdlin 22. 8 ; 31. G). He will not siil Ter your character to remain under suspicion. 7, 8. Rest l\x—Ut., lie silent to the Lord, and wait—be submissive—avoiil petulance and niurniurings, anger and rash doing. 9. Two reasons. The prosperity of the wicked is short, and the pious, by humble trust, will secure all covenant blessings, denoted here by " Inherit the earth"
Ills partial hatting, of which he was In danger. 18. Consciousness of sin makes suffering pungent, a)ul sufl'ering, rightly received, leads to confession. 19, 30. Still, while humbled before God, he is the victim of deadly enemies, (cf. Psalin 25. 13). 10, 11. sliall not be lit., is not—is not to be found, peace—includes prosperity. 13. gnns UetIt full of malice and treachery, enemies arc lively— /(7., of life, who would take my life, i.e., deadly. 31, 33. ((^f. Psalm 22.19; 35. .S.) All terms of frequent use. In this Psalm the language Isgenerally susceptible of appllcatioiv to t'hi ist as a sull'erer, David, as such, typifying Him. This d(H s not require us to apply the confessions of sin, but only the pains or penalties which he bore for us.
. . . teetU—in beastly rage. I'.i. (Cf. Psalm 2.1.) seetU knows certainly, liis day—of punishment, long delayed, shall yet comi; (Hebrews ID. 37). 14, 15. sword, and . . . how—lorany inslrumeiitsof violence. 6lny—lit.,slnurititer (1 Samuel 25. 11). poor and needy—God's people (Psalm
10. 17; I'i. 5). The punislimi nt of the wicked as drawn on tlu'mselv(!s—often iru Mitioned (cf. I'salm 7. 15, 16; ;!.5. 8). 10. riches lit., noise and tumult, as incidental to much
PSALM XXXIX. Ver. 1-13. To .Teduthund Chronicles 16. 41, 42), one of the chief singers. His nanu> mentioned, perhaps, as a special honour. Under depressing views of his frailly and the prosperity of the wicked, the Psalmist, tempted to murmur, checks the expression of his feelings, till, led to regard his case aright, he prays for a proper view of his condition and for the Divine compassion.
(cf. Psalm 3i). 0). Tlius the contrast with the "little" of one man is more vivid. 17. Even the members of the body needed to hold weapons are destroyed. 18, 19. God, wlio knows his people's changes, provides against evil, and supiilii s all their lu'ed. 30. AVhile the wicked, however m'.glity, are destroy(?(l, and that utterly, as P'noke whii:li vanishes and leaves no trace. 31, 33. paytth no(—not abU- ; having gi-own poor (cf. Deuteronomy
1. 1 said—or, resolved, will take heed—watch, wayt —conduct, <Tf which the use of the tongue Is a part (James
1. 26). bridle—///., muzzle (cf. Deuteronomy 2.5. 4). while
15. 7.) Ability of the oni; and inabllit.vof the other do not exclude moral dispositions. God's blessing or cursing makes the dill'(niiice. eut oft"— opposed to "inherit the eartli" (cf. l,.'vltl<nis 7. 20, 21). H-i, 34. steps-way, or, . . . before me—In beholding their prosperity (P.salm ST.
10, '!(!). «. even from good— ((Jenesis 31. 24), ever.vthlug.
3. His emot ions, as a smother<'d tla mo, /««-.v/ forth. 4 7. Some tak(> th(>se words as those of fretting, but they are not essentially such. The tinge of dlmontent arises from the character of his suppressed emotions. Hut, adilresHIng God, they are softened and subdued, nioko iiio to coui'S(! of life; as ordered by God, failures will not be i)ermanent. 35, 30. his seed is hl« »sed lit., for a blessing (Genesis 13.2; Psalm 21.6). This ))o8ltlon la still true as Iho lule of God's economy (1 Timothy 4. 8; 0. 0). 37-30. 253
The Btiufil of Confidence in God. PSALMS XL, XLL Obedience the Best Sacrifice, kiio\r experimentally aiipreoiatp. how frail I nm—lit., when I ahaU cease. 5-6. His prayer is au-swered in liis obword in Hebrew) denotes obedience by the common figure of hearing for obeying, it is evident that the clause is designed to express a devotion to God's will asavowed more fully in r. 8, and already explained. Paul, however, uses the words, "a body hast thou prepared lue," which are found in the iiep'uaf/iiU in the place of the words, "mine ears hasl thou opened." He does not lay any stress on this clause, and his argument is complete without it. It tain! g an impressive view ot'tlie vanity of the life of all men and their transient, state. Their pomp is a mere inuif/e, and their uealth is gathered they know not for wiifiii. 7. Tlio interrogation makes the implied negative
Stronger, Though this world offers nothing to our expectation, God is wortliy of all confidence. 8-10. Patiently submissi ve, he prays lor tlie removal of his chastisement, and that he may not be a reprotu;h. 11. From his own is, perhaps, to be regarde<l ratlier as an interpretation or free translation by the iHepluaijinl, than cither an addition or attempt al verl>al translation. The Septiin(/hil translators may have had reference to Christ's vicarious sufferings as taught in other Scriptures, as Isaiah 53.; at all events the sense is substantially the same, as a body was essential to the reijuired ol>edience(cf. Romans 7. 4 ; 1 Peter case, he argues to thai of all, that the destruction of man's enjo.vmenls is aseribable to sin. 13. Consonant with the tenor of t!ie I'siilm, he prays for God's compassionate regard to him as a stranger here, and that, as such was the condition of his fathers, so, like them, he may be cheered instead of being bound under wrath and chasttned in displeasure.
2.24). 7. Then—in such case, without necessarily referring to order of time. Lio, I come— I am prepared to do, (Sc. In the volume of the book roll of the book. Such
PSALM XL. rolls, resembling maps, are still used in the sj-nagogue.s. written of me—or on me, prescribed to me (2 Kings 22.
Ver. 1-17. In this Psalm a celebration of God's deliverance is followed by a profession of devotion to His service. Then follows a prayer for relief from imminent dangers, involving the overthrov.- of enemies and the rejoicing of B.ympathizing friends. In Hebrews 10. 5, Ac, Paul quotes
13). The first istlie sense adopted by Paul. In eithercase, the Pentateuch, or law of Moses, is nieant, and while it contains much respecting Christ directly, as Genesis 3. 15;
49. 10; Deuteronomy IS. 15, and, indirectly, in the Levitical ritual, there is nowhere any allusion to David. 9, 10. Christ's prophetical office is taught. He "preached" the great truths of God's government of sinners. 1 have preached lit., oiiiiouiw.ed f/ood tidhiff.y. 11. may be rendered as an assertion, that Got! w'lH no mithhohl, &c. (Psalm
V. ti-8 as the words of Christ, ottering himself as a better sacrifice. Soniesuppose Paul thus accommodated David's words to express Christ's sentiments. But the value of his quotation would be thus destroyed, as it would have no force in his argument, unless regarded by his readers as the original sense of the passage in the Old Testament. Others suppose the Psahu describes David's feelings in suffering and joy; but the language quoted by Paul, in the souse given by him, could not apply to David in any of his relations, for as a type the language is not adapted
IG. 1). I'i. evils— inflicted by others, iniquities—or penal afflielioms, and sometimes calamities in the wide sense. This meaning of the word is very common (Psalm 31. 11;
38. 4; cf. Genesis 4. 13, Cain's punishment; Genesis 19.15, that of Sodom; 1 Samuel 28. 10, of the witch of Endor; al.so 2 Samuel Ifi. 12; Job 19.29; Isaiah 5. 18; 53. 11). This meaning of the word is also favoured by the clause, taken hold of me, which follows, which can be said appropriately of sufferings, but not of sins (cf. Jol) 27.20; Psalm 69. 24). Thus, the diflicullies in referring this Psalm to Christ, arising from the usual reading of tiiis verse, are removed. Of the terrible afflictions, or sufferings, alluded to and endured for us, cf. I,uke 22. 39-14, and the narrative of the scenes of Calvary, my heart faileth me—(Matthew 26. to describe any event or condition of David's career, and as an individual representing the pious geneitilly, neither he nor they could properly use it (cf. on v. 7 below). The Psalm must be taken then, as the sixteenth, to express the feelings of Christ's human nature. The ditliculties pertinent to this view will be considered as they occur.
1-3. Tlie ligures for deep distress are illustrated in Jeremiah's history (Jeremiah 3K. 6-12J. Patienceand trust manifested In distress, deliverance in answer to prayer, and the blessed effect of it in eliciting praise from God's true worshippers, teach us that Christ's suffering is our example, and His deli venmce our encouragement (Hebrews 5.7,8; 12. -.i; 1 Peter 4.12-16.) inclined—(the ear. Psalm
38), "My soul is exceeding sorrowful, even unto death." cannot look uii lit., I cannot see, not denoting the depression of conscious guilt, as Luke IS. 13, but exhaustion from suffering, as dimness of eyes (cf. Psalm 6. 7; 13. 3; 36.
17. 6), as if to catch the fain lest sigh, a new song—(Psaira
10). The whole context thus sustains the sense assigned to iniquities. 13. (Cf. Psalm 22. 19.) 14, ^5. The language
3). fe«r, and . . . Intst—revere with love and faith. 4. Blessed—(Psalm 1. 1 ; 2. 12.) respectetti—lit., turns towarcU, as an object of confidence, tnrn aside—from true God and his law to fal.sehocKl in worship and conduct. 5. he reckoned \xp In order—(cf. Psalm 5.3; 33.1-1; Isaiah 44. 7), loo many to be set forth regularly. This is not necessarily imprecatory, but rather a confident expectation (Psalm 5. 11), though the former sense is not inconsistent with Christ's prayer for the forgiveness of His murderers, inasmuch as their confusion and shame might be the very means to jirepare theni for humbly seeking forgiveness (cf. Acts 2. 37). for a reward lit., in consequence of. Aha—(Cf. Psalm 35. 21, 25.) 16. (Cf. Psalm S5. is but one instance of many. The use of the plural accords with the union of Christ and His people. In suffering and triumph, tliey are one' with Him. 6-8. In Paul's view this passage has more meaning than the mere expression of grateful devotion to God's service. He represents Christ as declaring that the sacrifices, whether vegetable or an i mat, general or special expiatory offerings, would not avail to meet the demands of God's law, and that He had come to render the required satisfaction, which he states was effected by " the offering of the body of Christ," for that Is the "will of God" which Christ came to fulfil or do, in order to effect man's redemption. We thus see that the contrast to the unsatisfactory character assigned the Old Testament offerings in d. 6 is found in the compliance with God's law (cf. v. 7, 8). Oif course, as Paul and other New Testament writers explain Christ's work, it consisted in rnore than being made under thelaw or obeying its precepts. It required an " obedience unto death," and that is the compliance here chiefly intended, and which makes the contrast with v. 6 clear, mine ears hast than opened—Whether allusion is made to the custom of boring a servant's ear, in token of voluntary and perpetual enslavement (Exodus 21. 6), or that the opening
27.) love thy salvation—delight in its bestowal on others as well as themselves. 17. A summary of his condition and hopes, thinkctli upon—or provides for me. " He was heard," " when he had offered up prayers and supplications with strong crying and tears, unto Him that was able to save him from death."
PSALM XLI.
Ver. 1-13. The Psalmist celebrates the blessedness of those who compassionate the poor, conduct strongly contrasted with the spite of his enemies and neglect of hia friends in his calamity. He prays for God's mercy In view of his ill desert, and, In confidence of relief, and that •God will vindicate liis cause, closes with a doxology. 1-3. God rewards kindness to the poor (Proverbs 19. 17). From V. 3^nd 11 it may be inferred that the Psalmist describes liis own conduct, poor—in person, position, and possessions, shall he blessed lit., led ariglit, or safely, prospered (Psalm 23. 3). upon the earth—or land of promise (Psalm 25. 13; 27.3-9, Ac). The figures of t). 3 are drawn from the acts of a kind nurse. 4. I said—I asked the mercy I show, heal my soul—(Cf. Psalm 30. 2.) " Sin aotl 359
Of the ear, as in Isaiah ^. 8 ; SO. 5 (tboagh by a different
David's Zeal to Serve God PSALMS XLII-XLV. The Church Complaineth tion objects of God's favour (cf. Psalm 4. 3). a. God of my gtrengtli—by covenant relation my stronghold (Psalm
Buffering are unitcfl," is one of tiic great teachings of ttie
Psalius;. 5, 0. A grapliic picture of tlie conduct of a malignant enemy, to see me—as if to spy out my case. l»e gpeuketh . . . itself—or, " he spealieth vanity as to his heart"—i. e., tloes not speali candidly, " he gatlieretli iniquity to hiin," collects elements for mischief, and then divuiaes the gains of his liypocrisy. 7, 8. So of others, all act alilce. Aji evil disease lit., a word of Belial, some slander, cleavetli lit., poured on him. tliat Ue lietli
18. 1). cast me off-in scorn, becaiise—or, in, i. e., in such circumstances of oppression. 3. light—as Psalm 27. 1. truth—or, faitlifulness (Psalm 25. 5), manifest it by fulfilling promises. Light and truth are personified as messengers who will bring him to the privileged place of worship, tabernacles— plural, in allusion to the various courts. 4. the altar—as the chief place of worship. The mention of the harp suggests the prominence of praise in his oflering.
has now laid down, "he is utterly undone and our victory is sure." 9. mine . . . friend lit., man of my peace, eat . . . l>read—who depended on me.or was well treated by me. lifted up Itis lieel—in scornful violence. As David and his fortunes typified Christ and His (cf. In- PSALM XLIV.
Ver. 1-26. In a time of great national distress, probably In David's re Jgn, the Psalmist recounts God's gracious dealings in former times, and the confidence they had learned to repose in him. After a vivid picture of their calamities, he humbly expostulates against God's apparent forgetfulness, reminding Him of their faithfulness and mourning their heavy sorrows. troduction), so these words expressed tlie treatment he received, and also tliat of his Son and Lord ; hence, though not distinctly prophetical, our Saviour (John 13. 18)applies them to Judas, "that the Scripture may be fulfilled." This last phrase lias a wide use in the New Testament, and is not restricted to denote special prophecies. 10. A lawful punishment of criminals. is not revenge, nor inconsistent with their final good (cf. Psalm iO. U, 15). 11-13. favonrest—or tenderly lovest me (Genesis 34. 19), evinced by relief IVoin his enemies; and, fartlier, God recognizes his innocence by upholding liim. settest . . . before tliy face—under thy watcli and care, as God be/ore man's face (Psalm IG. S) is an ol>ject of trust and love. Blessed praised, usually applied to God. Tlie word usually applied to men denotes happiness (Psalm 1. 1 ; 32. 1). With this do Tcology the first book closes.
1-3. This period is that of the settlement of Canaan (Joshua 24. 12; Judges 6. 3). have told—or, related (cf. Exodus 10.2). plautedst them—i. e., our fathers, who are also, from the parallel construction of the last clause, to be regarded as the object of "cast them out," which means —lit., send them out, or, "extend them." Jleathen and people denote the nations who were driven out to make room for the Israelites. 4. Tliou art my King— /i'/., he who is my King, sustaining the same covenant relation as to the " fathers." 5. The figure drawn from the habits of the ox. 6-8. God is not only our sole help, but only worthy of praise, tliy name—as Psalm 5. 11. put ... to shame— (cf. Psalm 6. 10), disgraced. 9. But—contrasting, cast off as abhorrent (Psalm 43. 2). goest not forth lit., will not go (2 Samuel 5. 23). In several consecutive verses the leading verb is future, and the following one past (in Hebrew), thus denoting the causes and effects. Thus (t).
PSALM XLII. Ver. I-II. 3Iaschii—(c{. Psalm 32., title). Far, or of (cf. TnlroduHion) tlie sons of Korah. Tlie writer, perhaps one of tliis Levitical family of singers accompanying David in exile, mourns his absence from the sanctuary, a cause of grief aggi-avated by the taunts of enemies, and is comforted in tiopcs of relief. Tliis course of tliought is re- ]>eated with some variety of detail, but closing with the same refrain.
10, 11, 12), when defeated, spoiling follows; when delivered as sheep, dispersion follows, Ac. 11. The 15abylonian captivity not necessarily meant. Tliere were others (cf. 1 Kings 8. 46). 13, 14. (Cf. Deuteronomy 28. 37; Psalm 79. 4.) 15. shame of. . . face—blushes in disgrace. 10. Its cause, the taunts and presence of malignant enemies (Psalm 8. 2). 17-19. They had not apostati7.ed totally—were still God's )ieople. declined—turned aside from God's law. sore broken—crushed, place of dragons—desolate, barren, roc'ky wilderness (Psalm fi3. 10; Isaiah 13. 22). sltadow of dcatl»—<Cf. Psjilm 2:!. 4.) !iO, ZX. A solemn appeal to God to witness their constancy, stretched out . . . Itands gesture of worship (Exodus 9. 29; Psjilm 88. 9). 'ii. Their protracted sullerings as God's people attests the constancy. Paul (Romans 8. 36) u.ses this to descrile Christian steadfastness in persecution. a3-26. This style of addressing God, as Indillerent, is frequent (Psalm 3.7; 1 , 'i— ( Cf. Psalm 63. 1.) pantetH—desires in a state of exhaustion, appear before God—in acts of worsliip, the terms used in tlie command for the stated personal appearance of the .lews at the sanctuary. 3. Wlicre Is tliy CJodJ—implying that He had forsaken him (ef. 2 Samuel 16.7: Psalm 3. 2; 22.8). 4. The verbs are properly rendered as futures, "I will remember," Ac, Ac—i. e., the recollection of tjiis season of distress will give greater zest to the privileges of God's worship, when obtained. 5. Hence he chides his despondent soul, assuring himself of a time of joy. lielp of itis countenance—or, face (cf. Numbers 6.25; Psalm 4. 6; 16. U). C. Dejection again described. tUerefore— i. e., finding no comfort in myself, I turn to thee, even in this distant ''land of Jordan and Die (mountains) I/i-rmons," the country east of Jordan, hill Slizar—as a name of a small liiU contrasted with the mountains round about Jerusalem, perhaps denoted the contempt with which the place of exile was regarded. 7. The roar of successive billows, responding to that of floods of rain, represented the heavy waves of sorrow which overwhelmed him. 8. Still he relies on as constant a flow of Divine mere}- which will elicit his praise and encourage his prayer to(iod; 9, 10. in view of which, he dictates to himstdf a prayer based on his distress, aggravated as It was by the cruel taunts and infidel suggestions of his foes. 11. This brings on a ren<>wed selfchiding, and excites hojies of relief, liealtit [or, help] of my coiitilennncc—(Cf. v. 5) who cheers me, driving away clouds of sorrow from my face, my God—It is Hi; of whose existence and favour my foes would have mo doubt.
9. 19; 13. 1, itc). ilowevi'r low their condition, God is appealed to, on tiie ground, anil for tlio honour, of His mercy.
PSALM XLV. Ver. 1-17. Shoshannim—lit., Lilies, either descriptive of an instrument so shaped, or denoting some tune or air so called, alter which the I'salm was to bo sung (cf. Psalm 8., title). \ song of lin'cs, or, beloved 0)«(.'« (i)liual and feminine)—a conjugal song. Maschil (cf. Psalm 32. and i2.) denotes the didactic character of the Psalm; that it gives instrnction, the song being of allegorical and not literal Import. The union and glories of Christ and his Churc/i arc (Icxcribed. His is addressed as a king possessed of all esseiillal gra<'es, as a conqueror exalted on the tlirono of a righteous and<'t»'rual government, and as a bridegroom arrayed In nuptial sphndour. The Church Is portrayed in the purity and loveliness of a royally adorned and attended bride, lnvlti>d to forsake her home an<l share the honoms of her alllaiKU'd lord. The picture of an Oriental wedding tlms opened Is filled tip by representing till? comiilimentary gilts of the wealthy with which tlio occasion Is honoured, the procession of the bride clothed In splendid raiment, attendeil by her virgin com panious, and the entrance of the Joyous throng Into the PSALM XLIII.
Ver. 1-5. Excepting the recurrence of the refrain, tliere
IS no good reason to supjiose th'.s a part of the preceding, though the scop(! Is the same. It has always been placed (separate.
1. .ludKt!- or, vindicate (Psalm 10. 18). plead, Ac— (Pbaln) 1.) ungodly—neither lu character or condi-
The Majesty of Christ's Kingdom. PSALM XLV. The Duty of the CliurcX palace of the king. A prediction of a numerous and distinguished progeny, instead of the complimentary wisli to her spouse at once accords with the law of marriage, as given in Genesis 3. 16; 18. 12; Ephesians 5. 22; 1 Peter 3. for it usually expressed (cf. Genesis 2i. 60; Ruth 4. 11, 12), and an assurance of a perpetual fame, closes the Psalm. All ancient Jewish and Christian interpreters regarded
5, 6, and the relation of the church to Christ (Ephesiausi
5. 24). The love of the husband Is intimately connected with the entire devotion to which the bride is exhorted, la. dauglkter of Tyre—(Psalm 9. 14)—denotes the people. Tyre, celebrated for its great wealth, is selected to represent the richest nations, an idea confirmed by the next clause. These gifts are brought as means to conciliate the royal parties, representing the admitted subjectiou of the offerers. This well sets forth the exalted position of the church and her head, whose moral qualities receive the homage of the world. The contribution of material wealth to sustain the institutions of the church may be included (cf. "riches of the Gentiles," Psalm 72. this Psalm as an allegory of the purport above named. In the Song of Songs the allegory is carried out more fully. Hosea (ch. 1.-3 j treats (he relation of God and His people under (he same figure, and its use to set forth the relation of Christ and His Church runs through both parts of tlie Bible (cf. Isaiah 54. 5; 62.4,5; Matthew 22.
3; 25.1; John 3.29; Ephesians 5. 25-32, &c., &c.). Other methods of exposition have been suggested. Several Jewish monarchs, from Solomon to the wicked Ahab, and various foreign princes, have been named as the hero of the song. But to none of them can the terms here used be shown to apply, and it is hardly probable that any mere nuptial song, especially of a heathen king, would be permitted a place in tlie sacred songs of tlie Jews. The advocates for any other than the Messianic Interpretation have generally silenced each other in succession, wliile the application of the most rigorous rules of a fair system of interpretation has but strengthened the evidenoes in i(s favour. Tlie scope of the Psalm above given is easy and sustained by the explication of its de-
10; Isaiah 60.5-10). 13. the king's daughter—a term of dignity. It may also intimate, witli some allusion to the teaching of the allegory, that the bride of Clirist, the churelr, is the daughter of the great king, God. within —not only is her outward raiment cosily, but all her apparel of the ricliest texture, wrought gold—gold embroidery, or cloth in which gold is woven. 1+, 15. The progress of tlie procession Is described; according to the usual custom the bride and attendants are conducted to the palace. Some for the words—in raiment of needlework—propf>»3 another rendering, o/i variegated (or embroidered) cloths— i.e., in the manner of tlie East, richly wrought tapestry was spread on the ground, on which the bride walked. As the dress had been already mentioned, this seems to be a probable translation, sliall be brouglit—in solemn form (cf. Job 10.19; 21.22). The entrance into the palace with great joy closes the scene. So shall the cliurch be finally brought to her Lord, and united amid the festivities of the holy beings in heaven. IG. As earthly monarchs govern widely extended empires by viceroys, this glorious king is represented as supplying all the principalities of earth with princes of his own numerous progeny. 17. The glories of this empire shall be as wide as the world and lasting as eternity, therefore—because thus glorious, the praise shall be universal and perpetual. Some writers have taxed their ingenuity to find in the history and fortunes of Christ and His church exact parallels for every part of this splendid allegory, not excepting its gorgeous Oriental imagery. Thus, by the dresses of the king and queen, are thought to be meant the eminent endowments and graces of Christ and His people. The attendant women, supposed (though inconsistently it might seem with the inspired character of the work) to be concubines, are thought to represent tlie Gentile churches, and the bride the Jewish, &c., &c. But it is evident that we cannot pursue such a mode of interpretation. For, following the allegory, we must suspend to the distant future the results of a union whose consunfiniition as a marriage is still distant (cf. Revelation 21. 9). In fact, the imagery here and elsewhere sets before us the cliurch in two aspects. As a body, it is yet incomplete, the whole is yet ung.-xthered. As a moral institution, it is yet imperfect. In the final catastrophe tails. The quotation of v. 6, 7 by Paul (Hebrews 1. 8, 9), as applicable to Christ, ongM to be conclusive, and their special exposition shows the propriety of such an application.
1. An animated preface indicative of strong emotion. lAt., M;j heart overflows: a good matter I speak; the things which I have made, ttc. liidltliig lit., boiling up, as a fountain overflows, my tongue is the pen—a mere instrument of God's use. of a ready-writer i.e., it is fluent. Tlie theme is inspiring and language flows fast. 3. To rich personal attractions is added grace of the lips, captivating powers of speech. Tliis is given, and becomes a Bource of power and proves a blessing. Christ is a prophet (IjUke 4.22). 3, 4. The king is addressed as ready to go forth to battle, sworil— (Cf. Revelation 1.16; 19.15.) Blighty—(Cf. Isaiali 9. 6.) glory and . . . majesty—generally used as Divine attributes (Psalm 96. 6; 101. 1; 111. 3), or as specially conferred on mortals (Psalm 21. 5), perhaps these typically, ride prosperously—or conduct a succesoful war. because of—for tlie interests of truth, <fcc. meekness . . . righteousness—without any connection i.e., a rigliteousness or e<iuity of government, distinguished by meekness or condescension (Psalm 18. ;35). right hand—or power, as its organ, sltall teach thee point tlie way to terrible things — i.e., in conquest of enemies. 5. The result, people—whole nations are subdued. G. No lawful construction can be devised to change the sense here given and sustained by the ancient versions, and above all by Paul (Hebrews 1.8). Of the perpetuity of this government (cf. 2 Samuel 7.13; Psalm 10.
16; 72.5; 89. 4; 110. 4; Isaiah 9. 7). 7. As in v. 6 the Divine nature is made prominent, here the moral qualities of the human are alleged as the reason or ground of the mediatorial exultation. Some render "O God, thy God,'' Instead of God t\\y God—but the latter is sustained by the same form (Psalm 50. 7), and it was only of His human nature that tlie anointing could be predicated (cf. Isaiali it will be complete and perfect. Thus, as a bride adorned, &c., it will be united with its Lord. Thus the union of Christ and the church triumphant is set forth. On the other hand, in regard to its component parts, the relation of Christ as head, as husband, &c., alreadj' exists, and as these parts form an institution in this world, it is by His union with it, and the gifts and graces with which He endows it, that a spiritual seed arises and spreads in the world. Hence we must fix our minds only on the one simple but grand truth, that Christ loves the churcli., is head over all things for it, raises it in His exaltation to tlie highest moral dignity—a dignity of which evo-y, even the meanest, 61.3). oil of glmluess—or token of gladness, as used in feasts and other times of solemn joy (cf. 1 Kings 1. 39, 40). fellows—other kings. 8. The king thus inaugurated is now presontoil as a bridegroom, who appears in garments riclilj' perfumed, brought out from ivory palaces. His royal residence; by which, as iiidications of the happy bridal occasion, He h,as lieon gladdened. 9. In completion of this picture of a marriage festival, female attendants or bridesmaids of the highest rank attend Him, while the queen, in rich apparel (v. 13), stands ready for the nuptial procession. 10, 11. She is Invited to the union, for forming which she must leave her father's people. She representing, by the form of the allegory, the church, this address is illustrated by all those scriptures, from Genesis 12.1 on, wliicli speak of the people of God as a cbosen, separate, and peculiar people. The relation of subjection sincere disciple will partake. As to the time, then, in which this allegorical prophecy is to be fulfilled, it may be said that no periods of time are specially designated. Tho characteristics of the relation of Christ and His church are indicated, and we may suppose that the wiiule process of His exaltation from the declaration of His Sonship, by His resurrection, to the grand catastrophe of the final judgment, with all the collateral blessings to the 3()1
Confidence and Privileges of the Church. PSALMS XLVI—XLIX. A Pel-suasion to Faith hi Ood, —(Psalm 9. 10; IS. 3.) He was so known in them, because they enjoyed His presence. 4-G. For—the reason is given. Though the kings (perhaps of Moab and Ammon, cf. Psalm S3. S-5) combined, a conviction of God s presence with His people, evinced by the unnsnal courage with which the prophets (cf. 2 Chronicles 20. r2-20) had inspired them, seized on their minds, and smitten with sudden and intense alarm, they fled astonished. 7. shipsof Tarshish—as engaged in a distant and lucrative trade, the most valuable. The phrase may illustrate God's control over all material agencies, whether their literal destruction be meant or not. 8. This present experience assures of that perpetual care which God extends to His Church. 9. thought of—lit., compared, or considered, in respect of former dealings. In the . . . temple—in acts of solemn worship (cf. 2 Chronicles 20. 2S). 10. According . . . praise — !. e., as thy perfections manifested (cf. Psalm 8.1; "20. 1-7), demand praise, it shall be given, everywhere, thy right hand, itc.—thy righteous government is displayed by thy power. 11. the tlaughters, &i: — the small toiens, or the people, with the chief city, or rulers of the Church, judgments—decisions and acts of right government. l.'i-14. The call to survey Zion, or the Church, as a fortified city, church and the world, laj' before the vision of the inspired propliet. PSALM XLVI.
Ver. l-ll. Upon A lamoUi—most probably denotes the treble, or pin t sung by female voices, the word meaning lirf/iim; and which was sung with some appropriately keyed instrument(cf. 1 Chronicles 15. 19-21; Psalm 6., title). The theme may be stated in Luther's well-known words, "A strong fortress is our God." The great deliverance (2 Kings It). 35; Isaiah 37. 3ti) may have occasioned its composition.
1. refuge—?!?., a place of trust (Psalm 2. 12). strength— (Psalm IS. 2.) present help—Hi., a help he has been found exceediiujly. trouble — as Psalm 18.7. 3,3. The most violent civil commotions are illustrated by the greatest physical conimolions. swelling— well represents the pride and haughtiness of insolent foes. 4. God's favour
Is denoted by a river (cf. Psalm 36.8; Zechariah U. S; Revelation 22.1). city of Go<l, the holy place — His earthly residence, Jerusalem and the temple (cf. Psalm
2. 6; 3. 4; 20. 2; -IS. 2, ifcc). God's favour, like a river whose waters are conducted in channels, is distributed to all parts of His ciiurch. Most Higlk—denoting His supremacy (Psalm 17. 2). 5. right early lit, at the turn of mornis designed to suggest "how well our God secures His fold." This secinity is perpetual, and its pledge is his guidance through this life. ing, or change from niglit to day, a critical time (Psalm
So. 5; cf. Isaiah 37.30). 6. (Cf. v. i.) earth meltea — all powers dissolved by His mere word (Psalm 75.3; Hosea
PSALM XLIX.
2. '22). 7. vvitii us—on our side, His presence is terror to our enemies, safety to us. refuge—high place (Psalm 9.9; Ver. 1-20. This Psalm instructs and consoles. It teaches that earthly advantages are not reliable for permanent happiness, and that, however prosperous worldly men may be for a time, their ultimate destiny Is ruin, while the pious are safe In God's care. cf. also Psalm 24. (i, I'J). 8. what tlesolations— lit., who hath put desolations; destroying our enemies. 9. The usual u-edpotis of war (Psalm 7. 12), as well as those using them, are brought to an end. 10. Be still, &c. Lit., Leave off to oppose rue and vex: mi/ people. lam over all for their safety
1-3. All are called to hear what interests all. world (cf. Isaiah 2. H ; Ephesians 1. '22). PSALM XLVII. lit., duration of life, yie present time. 4. incline—to liear attentively (P.salm 17.6; 31.2). parable—In Ilebreiv and Greek, parable and proverb are translations of the same word. It denotes a comparison, or form of speech, which under one linage includes many, and is expressive of a general truth capable of various illustrations. Hence it may be used for the illustration itself. For the former scuse, proverb (i.e., one word for several) is the usual English term, and for the latter. In which comparison is prominent, parable (i. e., one thing laid by another). The distinction is not always observed, since here, and Psalm
Ver. 1-9. Piuise is given to God for victory, perhaps that recorded (2 Chronicles '20.); and His doniiuion over all people, Jews and (Jentiles, is asserted.
1. clap . . . hands . . . people — lit., peoples, or natiotis (cf. Deuteronomy 32. 43; Psalm IS. 49; 9S. 9). a, 3. His universal sovereignty now exists, and will be made known, under us — i. e.. His saints; Israel's temporal victories were types of the spiritual conquests of the true Church. 4. He shall . . . luhcritanee—the heathen to be possessed by His Cliurcli 1,1'salin 2. S), as Canaan by the Jews, excellency of ,Iacol>— ?(7., ]>ride, or, that In which he glories (not necessarily, though often, in a bad sense), the privi-
78. 2, proverb would better express the st.yle of the composition (cf. also Proverbs '20. 7, 9; Habakkuk 2. 6; John
16.25,29). Such forms of speech are often very figumtlve and also obscure (cf. Matthew 1.3. 12-15). Hence the nse of the parallel word—dark saying— or, riddle (cf. Ezeklel leges of the chosen people—whom he 1ov«h1 — His love being the .sole cause of granting them. 5-7. God, victorious over His enemies, reascends to heaven, amid the triumphant praises of His people, who celebrate Ills sovereign dominion. This sovereignty Is what the P.salm teaches; hence he adds—sing . . . praises with under Btandlng— ?(7., sinff and T>la!j an instructive (Psalm). The whole typifies Christ's ascension (cf. P.salm 68. IS). 8,0. The instruction continued, throne of . . . holiness—or, 17.2). open—Is to explain, upon the harp—the accompaniment for a lyrlo. 5. Iniquity—or, calamity (Psalm
12). of my heels—?if., 7»i,)/ sup])lantei-s (Genesis 27. 36), or oppressors: " I am surrounded by the evils they Inflict."
Cl, They arc vainglorious—7-9—yet nnable to save themselves or others, it ceaseth for ever i.e., the ransom falls, the price Is too precious, costly, corinptlon-?iy., pit, or, grave, thus showing that .901/? Is used for life. 10. For he seeth—i. c, corrupt Ion, th(>n follows the Illustrahoi}' throne (cl. (ni Ps.alm 2.0; 23.3). princes—who represent y^'oy)?!^-.*. For—even—sui)ply, as, or, <o—t. e., they all become united under covenant with Abraham's God. Blilelds—as Hosea 4. 18, rulers. tion, wise . . . fool—(Psalm 11.1; Proverbs 1.32; 10.1) likewise— alike altogether- (Psalm 4. 8)—die—All meet the same fate. 11. Still Infatuated and flattered with hopes of perpetuity, they call their lands, or "celebrate their names on account of (their) lands." 1!J. Contrasted with this vanity Is their frailty. However honoured, mail nl>ldelli not— lit., lodgeth not, remains not till morn-
PSALM XLVIII.
Ver. 1-14. This Is a spirited Psalm and song (cf. Psnlm
80.), having in ol)al)ly been suggested by the same occasion as the foregoing. It sets forth the privileges and blessings of God's spiritual dominion as the terror of the wicked and Joy of the rigliteous. ing, but suildenly perishes as (wllil) beasts, whose lives are taken without warning. 13. Thougli their way Is folly, others follow the same course of life. 14. Like sheep —(cf 1;. 12) nil wit tingly, they—are laid—or, put, &o. deatlk shall feed on (or, lietter, shall rule] them-as a shepherd
1. lo he prnl Mcd—always: It Is an epithet, as Psalm 18. .S. monntaln of his holiness Ills Church (cf. Isaiah 2. 2,3; (cf feed, Psalm '2S. 9, Margin), have dominion over [or, subdue] them In the morning — suddenly, or In their turn, their heaiily lit., /mm or sliapi'. shall consume —lit., is for the consu7nption, i. e., of the grave, fk-om their dwelling — lit., from their home (they go) to it, i. «., the grave. 15. The pious, delivered from the-powerlit,, tht
25.6, 7, 10); the sanctuary was erectc'd first on Mount ZIon, then (as the temple) on Morlah ; hence the figure. !4, 3. Bitualloii— elevation, Joy of, Ac.-source of Joy. sides of the nortli—poetlitally for eminent, lofty, distinguished, as the ancients believed the north to be the highest part of the earth (cf. Isaiah 14. 13). palace* lit., citadels, refuge 302
The Majesty of God. PSALMS L—LIV. 27»e Deslrudion oj Doc
119. 30). 7-ia. A series of prayers for forgiveness and purifying. Purge . . . hyssop—The use of this plant in the ritual (Exodus 12. 22; Numbers 19. 6, 18) suggests the idea of atonement as prominent here ; jMJ-i/e refers to vicarious satisfaction (Numbers 19. 17-2U). Make. . .joy—by forgiving me, which will change distress tojoy. Hide, &c.—Turn from beholding. Create—a work of alniiglity power. In me uL, to, or, for me: bestow as a gilt, a heart free from taint of sin tPsalm 24. 4; 73. 1). renew—implies that he had possessed it; the essential principle of a new nature had not been lost, but its influence interrupted (Luke 22. 32;; for v. 11 shows that he had not lost God's presence and Spirit (1 Samuel 16. 13), though lie had lost the "joy of his salvation" (v. 12), for whose return he prays, rlglit spirit lit., constant, firm, not yielding to temptation, free spirit thy ought not to be supplied, for the word free is, lit., willing, and spirit is that of David. "Let a willing spirit uphold me," t. e., with a soul willingly conformed to God's law, he would be preserved In a right course of conduct. 13. Tlien—such will be the hnnd, of deatti. are taken under God's care. 16-19. applies this instruction. Be not anxious (Psalm 37. 1, &c.), since death cuts oft" the prosperous wicked whom you dread. TJiougU . . . lived, &c.—lit.. For in'his life he blesxed hti soul, or, himself (Luke 12. 1!); lU. 25); yet (ti. 19), he has had his portion, men will praise . . . tliyself— Flatterers enhance the rich fool's self-complacency; the f'-rm of address to him strengthens the emphasis of the sentiment. 20. (Cf. d. 12.) The/o% is more distinctly expressed by uademtandeth not, substituted for abidelh not.
PSALM L.
Ver. 1-2'?. In the grandeur and solemnity of a Divine Judgment, Goil is introduced as instructing men in the nature of true worship, exposing hypocrisy, warning the wicked, and encouraging the pious.
1-4. The description of this majestic appearance of Ood resembles that of His giving tlie law (cf. Exodus 19.
16; 21. IS; Deuteronomy 1). from above lit., above (Genesis 1. 7). heavens . . . eartli—for all creatures are witnesses (Deuteronomy 4. 2(J; 30. 19; Isaiah 1.2;. 5. my saints—(Psalm 4. ;?)—made [lU., culj a covenant, &c. alluding to the dividing of a victim of sacrifice, by which covenants were ratitied, the parties passing between the divided portions (cf. Genesis 15. 10, 18). 6. The inhabitants of heaven, who well know God's character, attest His righteousness as a judge. 7. I will testify against i. e., for failure to worship aught, thy God—and so, by covenant as well as creation, entitled to a pure worship. 8-15. However scrupulous in external worship, it was ofl'ered as if they conferred an obligation in giving God His own, and with a degrading view of Him as needing it. Reproving them for such foolish and blasphemous notions, He teaches them to offer, or lit., sacrifice, thanksgiving, and pay, or perform, their vows i. e., to bring, with the external symbolical service, the homage of the heart, and etl'ect of this gracious work, ways—of providence and human duty (Psalm 18. 21, 30; 32. 8; Luke 22. 32;. 14. Deliver—or. Free me (Psalm 39. 8) from tlie guiil of murder (2 Samuel 12.9, 10; Psalm 5. ti). righteousness—as Psalm
7. 17; 31. 1. 15. open . . . lips—by removing my sense of guilt. 10^. Praise is better than sacrifice (Psalm 50. 14), and implying faith, penitence, and love, glorifies God. In true penitents the joj's of pardon mingle with sorrow for sin. 18. Do good, itc.—Visit not my sin on tliy Church, build . . . walls—is to show favour ; cf. Psalm S9. 40, for opposite form and idea. 19. Ood reconciied, material sacrilices will be acceptable (Psalm 4. 5 ; cf. Isaiah 1. 11-17), PSALM LII.
Ver. 1-9. Cf. 1 Samuel 21. 1-10; 22. 1-10, for the history of the title. The first verse gives thethejue; the boast of the wicked over the righteous is vain, for God constantly cares for His people. This is expanded by describing the malice and deceit, and then the ruin, of the wicked, and the happy state of the pious. faith, penitence, and love. To this is added an invitation to seek, a)id a promise to afibrd, all needed help in trouble. 16-!i0. the wicked—t. c, the formalists, as now exposed, and who lead vicious lives (cf. Romans 2. 21, 23). They are unworthy to use even the words of God's law. Their hypocrisy and vice are exposed by Illustrations from sins against the seventh, eighth, and ninth coiitmandments. ai, 'l-i. God, no longer (even in appearance) disregarding such, exposes their sins and threatens a terrible punishment, forget God—this denotes unmindfulness of His true character. ^3. oifereth praise—(u. 14), so that the external worsliip is a true index of the heart, ordereth
1. miglity man—lit., hero. Doeg may be thus addressed, Ironically, In respect of his might in slander. 'Z. tongue —for self, luilschlefs—evil to others (Psalm 5. 9; 38. 12). working deceitfully—(Psalm 10. 7), as a keen, smoothly moving razor, cutting quietly, but deeply. 3, 4. all-devouring—iii., swallowing, which utterly destroy (cf. Psalm
21. 9; 35. '2.5.) 5. likewise—or, so, also, as you have done to others God will do to you (Psalm 18. 27). The following terms describe tlie most entire ruin. 6. sliall . . .fear regard with religious awe. laugh at him—for his folly; 7. for trusting in riches and being strong in—wickedness —lit., mischief iv. 2), instead of trusting in God. tlie man —lit., the mighty man, or hero {v. 1). 8. The flgure used is common (Psalm 1. 3; Jeremiah 11. 10). green—fresh, house, itc.—in communion with God (cf. Psalm 27.4,5). for ever and ever—qualifies mercy. 9. hast done i. e,, what the context supplies, preserved me (cf. Psalm 22. 31). wait . . . name—hope in thy perfections, manifested for my good (Psalm 5. 11 ; 20. 1)* for it is good i. e., thy name, and the whole method or result of its manifestation (Psalm 54. 6; G9. 16).
. . . aright—a(^ts in a straight, right manner, opposed to turning aside (Psalm 25. 5). In such, pure worship and a pure life evince their true piety, and they will enjoy God's presence and favour.
PSALM LI. Ver. 1-19. On the occasion cf. 2 Samuel 11. 12. The Psalm illustrates true repentance, in which are comprised conviction, confession, sorrow, prayer for mercy, and purposes of amendment, and it is accompanied by a lively faith.
1-4. A plea for mercy is a confession of guilt, blot out —as from a register, transgressloits lit., rebellions {Psalia
19. 13; 32. 1). Wash me—Purity as well as pardon is desired by true penitents. For . . . before me—Conviction precedes forgiveness; and, as a gift of God, is a plea for it
PSALM LIII.
Ver. 1-6. On Mahalathci. Psalm 88., title). Why this repetition of Psalm 14. Is given we do not know.
(2 Samuel 12. 13; Psalm 32. 5; 1 John 1. 9). Against thee— chiefly, and as sins against others are violations of God's law, in one sense onli/. that . . . judgest i. e., all palliation of his crime is excluded ; it is the design in making this confessicm to recognize God's justice, however severe the sentence. 5, 6. His guilt was aggravated by his essential, native sinfulness, which is as contrary to God's requisitions of inward purity as are outward sins to those for right conduct, thou shalt make, &c.—may be taken to express God's gracious purpose in view of his strict requisition; a purpose of which David might have availed himself as a check to his native love for sin, and, in not doing so, aggravated his guilt, truth . . . and . . . wisdom—are terms often used for piety (cf. Job 28. 28 ; Psalm
1-4, with few verbal changes, correspond with Psalm
14. 1-i. 5. Instead of assurances of God's presence with the pious, and a complaint of the wicked. Psalm 14. 5, 6 portrays the ruin of the latter, whose "bones" even "are scattered" (cf. Psalm 141. 7), and who are put to shame as contemptuously rejected of God.
PSALM LIV. Ver. 1-7. Cf. title of Psalm 4. and 32.; for the history, 1 Samuel 23. 19, 29 ; 26. 1-25. After an earnest cry for help, the Psalmist promises praise In the assurance of a hearing.
1. by thy name—(Psalm 5. 11), specially, power. Judg* 363
DavuPs Prayer in Distress. PSALMS LV-LVIII. Ht Reprovet/i Wicked Judges. me—as Psalm 7. 8 ; 26. 1. 2. (Cf. Psalm 4. 1 ; 5. 1.) 3. strangers —perhaps Ziphites. oppressors lit., terrible ones (Isaiah word here, arrogantly, or proudly, as qualifying " those who fight," &c. 3. In [or lit., unto] thee—to whom he turns in trouble. 4. in God . , . Ills word—By His grace or aid (Psalm 60. 12; 108. 13), or, "I will boast in God as to His word ;" in either case His word is the special matter and cause of praise, flesh—for mankind (Psalm (i.5. 2; Isaiah
13. 11; 2o. 3). Such were Saul and his army, not set . . . tliem— acted as atheists, without God's fear (cf. Psalm 16.
8). *. (Cf. Psalm 30. 10.) witU tliem—ou their side, and for me (cf. Psalm 46. 11). 5. He sliall . . . evil—or, Evil shall return on (Psalm 7. 16) my enemies or watchers, i. e., to do me evil (Psalm 6. 7). In tliy tiiitU—thy verified promise. 6. I will freely, Ac—or, present a free-will offering (Leviticus 7. 16; Numbers 15. 3). 7. mine eye . . . desire—(cf. I'salm 59.10; 112. 8), expresses satisfaction in beholding the overthrow of his enemies as those of God, without implying any selfish or unholy feeling (cf. Psalm
31. 3), intimating frailty. 5, 6. A vivid picture of the conduct of malicious enemies. 7. Shall they escape J—or better, "Their escape is by iniquity." cast . . . people humble those who so proudly oppose thy servant. 8. God is mindful of his exile and remembers his tears. The •custom of bottling the tears of mourners as a memorial, which has existed in some Eastern nations, may explain the figure. 9. God Is for me—or, on my side (Psalm 118. 6
52. 6. 7). PSALM JjY.
124. 1, 2), hence he is sure of the repulse of his foes. VZ. I will . . . praise—will pay what I have vowed. 13. The question implies an affirmative answer, drawn from past experience, falling—as from a precipice, before God in His favour during life, Ver. 1-2;^. In great terror on account of enemies, and grieved by the treachery of a friend, the Psalmist oHers an earnest prayer for relief. He mingles confident assurances of Divine favour to himself with invocations and predictions of God's avenging judgments on the wicked. The tone suits David's experience, both in the times of Saul and Absalom, though perhaps neither was exclusively before his mind.
PSALM LVII.
Ver. 1-11. Al-taschith—Destroy not. This is perhaps an enigmatical allusion to the critical circumstances connected with the history, for which cf. 1 Samuel 22. 1; 26.
1. Hide not tliysclf, &c.—(cf. Psalm 13. 1; 27. 9), withhold not help. 3. The terms of the last clause express full indulgence of grief. 3. oppression lit., persecution, tliey
1-3. In Jloses' prayer (Deuteronomy 9. 26) it is a iirominent petition deprecating God's auger against the people. This explanation suits the 5Sth and 59th also. Asaph uses it lor the 7oth, in the scope of which there is allusion to some emergency. Michlam—{Cf. Psalm 16.) To an earnest cry for Divine aid, the Psalmist adds, as often, the language of praise, in the assured hope of a favourable hearing.
. . . iniquity lit., they make evil doin/js slide upon me. i,
5. express great alarm, come upon [or lit., into] me. 6. be at rest lit., dwell, i. e., permanently. 7, 8. Even a wilderness is a safer place than exposure to such evils, terrible as storm and tempest. 9. Destroy—/(7., Swallow (Psalm 21. 9). divide tl»eir tongues—or, confound their speech, and hence their counsels (Genesis 11. 7). the city —perhaps Jerusalem, the scene of anarchy. 10, H, which
1. my soul—or self, or life, which is threatened, shadow of thy wlitgs—(Psalm 17. 8; 36. 7.) calamities lil.,'niisc/i/e/i (Psalm 52. 2; 5-5. 10). 3. performeth—or, completes what he has begun. 3. from . . . swallow me up—that pants in rage after me (Psalm 56. 2). mercy and . . . truth—(Psalin 25. 10; 36. 5), as messengers (Psalm 4.J. 3) sent to deliver him. 4. The mingled figures of wild beasts (Ps.alm 10. 9 ; 17. 12) and weapons of war (Psalm U. is described in detail (cf. Psalm 7. 14-16). Wlcke<lness lit., Mischief, evils resulting from others (Psalm 5. 9; 52. 2, 7), streets—or lit., wide places, markets, courts of justice, and any public place. VZ-li. This description of treachery does not deny, but aggravates, the injury from enemies, guide lit., friend (Proverbs 16. 28; 17. 9). acquaintance—in Hebrew, a yet more intimate associate. In company lit., with a crowd, in a festal procession. 15. Let death, ttc.—or, " Desolations are on them." let them go {lit., tJu'u icill yn). quick—or, living in the midst of life,
2) heightens the picture of danger, whose . . . tongue or slanders. 5. 'This doxology illustrates his view of the connection of his deliverance with God's glory. 6. (Cf. Psalm 7. 15; 9. 15, 16.) 7. I will . . . praise—both with voice and instrument. 8. Hence—he addresses hi glory, or tongue (Psalm 16. 9; 30. 1,2), and his psaltery, or lute and harp. ' I myself . . . early lit., I tclU awaken dawn, poetically expressing his zeal and diligence, 9, 10. As His mercy and truth, so shall His praise, fill the universe. deatli will come (cf. Numbers 16. 33). among them—or, within them, in their hearts (Psalm 5. 9; 49.11). 16-18. God answers his constant and repeated prayers, many tvith me—/, c., by the context, fighting Willi me. 19. God hears the wicked in wrath, abideth [or, silicth] of old—enthroned as a sovereign. Because . . . no changes —Prosperity hardens them (Psalm 73. 5). 20, !41. The treachery is aggravated by hypocrisy. The changes of number, v. 15, 23, and here, enlivens the picture, and implies that the chief tiaitor and his accomplices are in view together. 'Z'i. Ihy burden—irt., gift, what is aseigned you. he sliall sustain lit., supply food, and so nil need (Psalm 57.25; Matthew 6. 11). to be moved-from the secure position of his fa Vour (cf. Psalm 10.6). S43. bloody . . . days—(cl. I'salm 5. 0; 51. 14), deceit and murderous dispositions often united. The threat is directed specially (not as a general truth) against the wicked, then in the writer's view.
PSALM LVIII.
Ver. 1-11. David's critical condition In some period of tlie Saullne persecution probably oceaslone<l this Psalm, in which the Psalmist leaches that the iimato and actual sinfulness of men deserves, and shall receive, God's righteous vengeance, while the pious may be consoled by tlie evidence of his wise and holy government, of men.
1. Oh, congregation lit.. Oh dumb— the word used Is nevir translated "congregation." "Arc ye dumb? ye should speak righteousness," may be the translation. In any case, the writer remonstrates with them, perhaps a council, who were assembled to try his cause, and bound to give a right decision. )4. Tin's they did not design ; but weigh . . . violence — or give di'cisloiis of violence. Weigh in a figure to express the acts of Judges. In the earth — publicly. describe tin? wicked g<>iieially, who sin naturally, easily, malignantl.v and stubbornly. Htoppeth her [or, lit., Iiis] ear— j. e., the wicked man (the singular used collectively), who thus becomes like the deaf a<l(ler whicli lias no ear. 0. prays lor their de-
PSALM LVI.
1-13. Upon Jonnth-elem-rechokim — lit., upon the Dove of silence of distant places; either denoting a melody (cf. on Psalm 0.) of that name, to which this Psalm was to be performed ; or it is an enigmatical form of denoting the sul)|ect, as given in the history referred to (1 Samuel
21. II, &<•.), David l)(!ing regarded as an uncomplaining, meek dove, drivtn from his native homo to wander in exile. Hesi't liy domestic and foreign foes, David appeals confidently to God, recites his complaints, and closes with Joyful and a.ssurcd anticipations of God's continued help. stru(rtlon, under the figure of ravenous beasts (Psalm 3. 7;
7. 2). 7. which run continually — lit., they sliall go to themselves, utterly depart, as raiild mountain torrents, he bendeth . . . hlH arrows—im pares It. The ti'rm for preparing a bow applied to arrows (Psalm 61. 3). lei fliem
1, !i. would wwallow lit., pants as a rar/inr; bea.it (Acts
9.1). enemies—«;«te/ix'r« (Psalm 54. 5). Most High—as it. . . pieces— as if they cut thrni.ielvcs ofT—i. e., bi'coine blunted and of no avail. 8, 9. Other figures of this ullei
Is not elsewhere used absolutely for God, some render the Nature of the Wicked. PSALMS LIX—LXIII. Confidence in Ood. session (Exodus 23. 31 ; Deuteronomy 11. 24) (and perhaps renewed to him by special revelation), with triumphant ruin ; the last denoting rapidity. In a shorter time than pots feel the lieat of thorns on fire—he sliall take them away as with a whirlwiinl— ZiY., blow him {them) away. both living . . . wrath—iii., as the living w fresh as the heated or biirning—i. e., thorns—all easily blown away, joy he describes the conquest as already made. Shechem an€l . . . Succoth —as widely separated points, and Gllead . . . and Itlanasseh—as large districts, east and west of Jordan, represent the whole land, divide . . . and mete out— means to have entire control over. Ephralm— denotes the military (Deuteronomy 33. 17); and —Jndah — (the lawgiver. Genesis 49.10), the civil power. Foreign nations are then presented as subdued, nioab— is a waslipot—the most ordinary vessel, over 60 easily and quickly the wicked. The figure of the snail perhaps alludes to its lossof saliva when moving. Though obscure in its clauses, the general sense of the passage is clear. 10, 11. -wash . . . wicked — denoting great slaughter. The joy of triumph over the destruction of the wicked is because they are God's enemies, and their overthrow shows that he reigneth (cf. Psalm 52. 5-7; 54. 7). In this assurance let heaven and earth rejoice (Psalm 96.
[or, at] Edom—(as a slave) he casts his slioe. Phillstia, triumph . . . [or, rather, ahmit] for me—acknowledges subjection (cf. Psalm 108. 9, "over Philistia will I triumph"). 9, 10. He feels assured that, though once angry, God is now ready to favour his people, who will lead me—or, who has led me, as if tlie work were now begun. Wilt not thou—or. Is It not thou? 11,12. Hence he closes with a prayer for success, and an assurance of a hearing. PSALM LXI.
10; 07. 1, PSALM LIX. Ver. 1-17. Cf. Psalm 57., and for history, 1 Samuel 19. 11, &c. Tlie scope is very similar to that of the 57th ; praj'er in view of malicious and violent foes, and joy In prospect of relief.
1. defeud—(Cf. Margin.) rise up . . . me—(Cf. Psalm 17.
7.) 3. (Cf. Psalm 5. 5 ; 6.8.) 4, 5. prepare, &c. lit., set themse Uvs as in array, awake—(Cf. Psalm 3. 7 ; 7. 6), appeals to Uod in his covenant relation to his people (Psalm
Ver. 1-8. Neginah— or, Neginoth (cf. Psalm 4., title). Separated from his usual spiritual privileges, perhaps by Absalom's rebellion, the Psalmist prays for Divine aid, and, in view of past mercies, with great confidence of being heard.
9. 18). «, 7. Tliey are as ravening dogs seeking prey, and as such, belch out—i. e., slanders, their impudent barkings. For wHo, say they—For tlie full expression with the supplied words, cf. Psalm 84. 5. 8. (Cf. Psalm 2. 4; 37. 13.) 9. By judicious expositors, and on good grounds, this is better rendered, "O iny strength, on thee will I wait" (v.
1-3. From the end, &c. i. e., places remote from the sanctuary (Deuteronomy 28. ftl). heart is overwhelmed —lit., covered ovei' with darkness, or, distress, to the Rock (Psalm 18. 2; 40. 2.) higher than I—which otlierwise I cannot ascend, shelter . . . and strong tower—repeat the same sentiment. 4. 1 will abide—Sol desire to do 17). defe Mce—(Cf. Psalm 18. 3.) 10. prevent me—(Psalm
21. 3.) see my desire—in tlieir overtlirow (Psalm 54. 7). enemies—as Psalm 5. 8. 11. Slay tltem not—at once (Judges 2. 21-23); but perpetuate their punishment (GeneBis4. 12; Numbers 32. 13), by scattering or making them wander, and humble them. 1^. let them be . . . taken in their pride—while evincing it i. e., to be punished for their* lies, itc. 13. Though delayed for wise reasons, the utter destruction of the wicked must come at last, and God s presence and power in and for his Church will be known abroad (1 Samuel 17. 46; Psalm 46. 10, 11). 14, 15. Meanwhile let the rapacious dogs prowl, tlvey cannot ljurt tlie pious; yea, they sliall wander famished and sleepless, grudge If, &c.—lit., they shall stay all night— (cf. Psalm 23. 6). trust In the covert, &c. make my refuge in the shadow (cf. Psalm 17. 8 ; 30. 7). 5. the heritage or, part in the spiritual blessings of Israel (Psalm 21. 2-4). vows—implies prayers. 6, 7. the king—himself and his royal line ending in Clirist. Mercy and truth personified, as Psalm 40. 11; 57. 3. abide before God lit., sit as a king in Ood's presence, under his protection. 8. Thus for new blessings will new vows of praise ever be paid.
PSLAM LXII. Ver. 1-12. To Jeduthunr-ict Psalm 39., title). The gen. eral tone of this Psalm is expressive of confidence in God. Occasion is taken to remind the wicked of their sin, their ruin, and their meanness. i.e., obtain nothing. 16, 17. contrast the lot of God's servant, who employs his time in God's praise, sing aloud ... in the morning—when they retire famishing and disappointed, or it juay denote delightful diligence iu praise, as Psalm 30. 5.
1. walteth— is silent, trusts submissively and con» fldently as a servant. 3. The titles applied to God often occur (Psalm 9. 9; 18. 2). be greatly moved—(Psalm 10. 6) no injury shall be permanent, though devised by enemies. 3. Their destruction will come; as a tottering wall they already are feeble and failing, bowing wall shall ye be—better supply are. Some propose to apply these phrases to describe the condition of the man—i. e., the pious sutler: thus, "Will ye slay him," &c. ; but the other is a good sense. 4. his excellency—or, elevation to which God had raised him (Psalm 4. 2). Tills they try to do by lies and duplicity (Psalm 5. 9). 5, 6. (Cf. Psalm 1.
PSALM LX, Ver. 1-12. Shushan-edath—V,\\y of testimony. The lily is an emblem of beauty (cf. Psalm 45., title). As a description of the I'salm, those terms combined may denote a beautiiul poum, witnessing—i.e., for God's faithfulness as evinced in the victories referred to in the history cited. Aram-iKiharaim—.Syria of the two rivers, or Mesopotamia beyond tlie rioer (Kuph rates) (2 Samuel 10. 16). Aram-zobah —Syria of Zobah (2 Samuel 10. 6), to whose king the king of the former was tributary. The war with Edom, by Joab and Abishai (2 Chronicles 18. 12, 25), occurred about the same tijne. Probably, while doubts and fears alternately prevailed respecting tlie issue of these wars, the writer composed this Psalm, in which he depicts, in the language of God's people, their sorrows under former disasters, olfurs prayer In present straits, and rejoices in confident liope of triumph by God's aid.
2.) not be moved—ndt at all; his confidence has increased. 7. rock of my strength—or strongest support (Psalm7. 10; 61.3). 8. pour out your heart—give full expression to feeling (1 Samuel 1. 15; Job 30. 10; Psalm 42. 4). ye people—God's people. 9. No kind of men are reliable, compared with God (Isaiah 2. 22; Jeremiah 17. 5). altogether—alike, one as tlie other (Psalm 'M. 3). 10. Not only are oppression and robbery, which are wicked means of wealth, no grounds of boasting, but even wealth, increasing lawfully, ouglit not to engross the heart. 11. once; twice—(as Job 33. 14 ; 40. o), are used to give emphasis to the sentiment. God's power is tempered by His mercy, whicli It also sustains. 12. For thou renderest lit.. Thai thou renderest, Ac, connected with "/ heard this," as tiie phrase—"that power," Sia. —teaching that by His power He can show both mercy and Justice.
1-3. allude to disasters, cast . . . off—in scorn (Psalm
43. 2; 44. 9). scattered—broken our strength (cf. 2 Samuel 5.20). tHilurnthyself—or, restore to us (prosperity). The figures of physical, denote great civil, commotions (Psalm 46. 2, 3). drink . . . wine of astonishment—<tt., of staggering—i.e., made us weak (cf. Psalm 75. 8; Isaiah 51. 17, 22). 4, Yet to God's banner tliey will rally, and pray that, led and sustained by his power (right hand. Psalm 17. 7; 20. 6), they may be safe, hear me—or hear us. 6-10. God hath spoken In [or, by] his holiness—{Psalm 89. 35; Amos 4. 2j, on the pledge of his attributes (Psalm 22. 3 ; 30.
PSALM LXIII.
I). Taking courage from God's promise to give them pos-
Ver. 1-U. The historical occasion referred to by the 365
Desire for God's Service. PSALMS LXIV—LXVIII. Infinite Goodness of God. title was probably during Absalom's rebellion (cf. 2 Samdread (Psalm 26. 7; 9S. 1, <tc.), and in His fertilizing showers, causing the earth to produce abundantly for man and beast, outgoings of . . . rejoice all people from east to west, visitest— in mercy (cf. Psalm 8. 4). river of GimI— His exhaustless resources, thy paths—ways of providence (Psalm 25. 4, 10). Avilderness—places though not inhabited by men, fit for pasture (Leviticus 16. 21, 22; Job 24. uel 15. 23, 2S; 16. 2). David expresses an earnest desire for God's favour, and a confident expectation of realizing it
In his deli verance and tlie ruin of his enemies.
1. early . . . seek tUee—earnestly (Isaiah 26. 9). The figurative terms—dry and thirsty—lit., weary, denoting moral destitution, suited his outward circumstances, soul—and—flesli—the whole man (Psalm 16. 9, 10). 3. The 5). pastures—(In r. 12) is lit., folds, or, enclosures for flocks ; and in v. 13 it may be lambs—the same word used and so translated (Psalm 37.20); so that " the flocks are clothed with lambs," a figure for abundant increase, would be the form of expression. special object of desire was God's perfections as displayed in his worship (Psalm 27. 4). 3. Experiencing God's mercy, whicli exceeds all the blessings of life, his lips will be opened for his praise (Psalm 51. 15). 4. Tlxns—Ut., Ti-uli/. will I bless—praise thee (Psalm 34. 1). lift iip my liai Mls—in worship (cf. Psalm 28. 2). in thy name— PSALM LXVI. in praise of thy perfections. 5-8. Full spiritual blessings satisfy his desires, and acts of praise fill his thoughts and time, night-as well as day. Past favours assure him of future, and hence he presses earnestly near to God, wliose power sustains him (Psalm 17. 8; 60. 5). 9, 10. those . . . fo rtestroy It—or lit., to, or, for ruin—i. e., such
Ver. 1. 20. The writer invites all men to unite in praise, cites some striking occasions for It, promises special acts of thanksgiving, and celebrates God's great mercy.
1. Make . . . noise—or. Shout. 3. his name—as Psalm
29. 2. make his praise glorious lit., make or place honour. His praise, or, as to His praise—i. e., let His praise be such as will glorify Him, or, be honourable to Him. 3, 4. A specimen of the praise. How terrible—(Cf. P.salm 65. 8.) submit- (Cf. Margin), show a forced subjection (P.salm 18. as seek to injure me (are) for ruin—appointed to it (cf. Psalm 35. 8). shall go . . . earth-into the grave, or, to deatli; as their bodies are represented as a portion for foxes—at. .jackals. 11. the king—t. e., David himself, and 44), produced by terror. 5, 6. The terrible works illustrated in Israel's history (Exodus 14. 21). By this example all v.iio reverence God, "shall share aglorious part," while let rebels be admonished. 7. behold the nations—watch their conduct. 8, 9. Here is, perhaps, cited a case of recent deliverance, holdeth . . . inllfe lit., piittclh our soul in life—i. e., out of danger (Psalm 30. 3 ; 49. 15). to be moved treacherous foes sliall be for ever silenced (Psalm 62. 4).
PSALM LXIV.
Ver. 1-10. A prayer for deliverance from cunning and malicious enemies, with a confident view of their over-v throw, which will honour God and give joy to the right- (Cf. Psalm 10. 6; 55. 22). 10-13. Out of severe trials, God had brought them to safety (cf. Isaiah 48. 10; 1 Peter 1. 7). afnietion lit., pressure, or, as Psalm 55. 3, oppression, which, laid on the—loins—the seat of strength (Deuteronomy X\. 11), enfeebles the frame, men to ride over our heads made us topass—through tire, itc.—figures describing prostr.ation and critical dangers (cf. Isaiah 43. 2 ; E»(dciel eous.
1. presen-e . . . fear-as well as the danger producing
It. 2. insiirreition—?(7., uproar, noisy assaults, as well as their secret counsels. 3, 4-. Similar figures for slander (Psalm 57.4; 50.7). bend lit, tread, or, prepared. The allusion is to tlie mode of bending a bow by treading on
36. 12). wealthy— overflowing, or. Irrigated, and hence
It; here, and Psalm ijS. 7, transferred to arrows, the perfect—one innocent of the charges made (Psalm IS. 2,!). and fenr not.—(Psalm 5.5. 19,) not regarding God. 5. A sentiment here more fully presented, by depicting their deliberate malice. 6. This is further evinced by their diligent efl'orts and deeply-laid schemes. 7. The contrast fertile. 1.3-15. These fulland varied olferings constitute the payment of vows (Leviticus 2*2. 18-'2;i). I will offer lit., make to ascend—alluding to the smoke of l)urnt ollerlng, which explains the use of—incense—elsewhere always denoting the fumes of aromatics. 16-30. With these he unites his public thanks. Inviting those who fear God (Psalm 60. 4; (11. 5, His true worshippers) to hear. He vindicates his sincerity. Inasmuch as God would not hear hypocrites, but had heard him. he was extolled M ith my tongue—/i7., exaltation (was) under 7)1}/ tongue, as a place of deposit, whence It proceeded—t. e., honouring God was habitual. If 1 regard iniquity lit., see iniquity with pleasure. PSALM LXVII. is heigbtenod by representing God as using weapons like theirs. 8. their . . . tongue to fall, &c.—i.e., the consequences of their slanders, &c. (cf. Psalm 10.2; 31.16). all that sec . . . away-their partners In evil shall be teri ifled. 9, 10. .M(>n, generally, will acknowledge God's work, and the righteous, rejoicing In It, shall be encouraged to trust him (Psalm 58. 10).
PSALM LXV. Ver. 1-13. This is a song of praise for God's spiritual blessings to his people and his kind providence over all the earth.
Ver. 1-7. A prayer that, by God's blessing on Ills people. His salvation and praise may be extended over the earth.
1. cause his face to shine—show us favour (Numbers 6. 24,25; Psalm31. 16). 3. thy way—of gracious dealing (Isaiah 5'). 8), as exjilained by—saving health—or lit., salva-
1. Praise waiteth for thee lit., To thee silence praise, or (cf. Psalm C2. 1), To thee silence is praise—f. e., Praise Is waiting as a servant— It Is due to thee. So the last clause cxpiesses the duty of paying voWs. These two parts of ncccplalde worshii), mentioned Psalm 50. 14, are rendered In Zion, where God chiefly displays His mercy and receives homage, 'i. All are encouraged to pray by God's readiness to hear. 3. God's mercy alone delivers us from (he t)urd<Mi of inl(|Uitles, by purging or expiating by an tion. 3-5. Thanks will lie rendered for the blessings of His wise and holy government (cf. Isaiah 2. 3, 4; 11. 4). O, 7. The blessings of a fruitful harvest are mentioned as types of greater and spiritual blessings, under which all nations sinill fear and love God.
PSALM LXVIII.
Ver. l-;«. This is a Psalm-song (cf. Psalm ,10., title), perhaps suggested by David's victories, which secured his atouciiii'iit the transgressions with which we are chiirged, and which aredenoted by—Iniquities-or /lY., Wor(Uof iniqiiilif's. 4, <l well In thy courts; . , , [and] iuitlitfletl with the goodness . . . temple—denote communion with God (Psalm 15. 1; 2:!. 0 ; cf. Psalm 5.7). This Is a blessing for t hrone and gave rest to the nation. In general terms, the judgment of God on the wicked, and the eciulty and goodness of His government to the pious are celebrated. The sentiment Is Illustrated by examples of God's di>allngs, all (iod's people, as denoted by the change of number. 5. terrli>le things i. e., by the manifestation of jilstlce and wrath to enemies, accompanying that of mercy to his people (Psalm 63.9-11; 61.7-9). the contlrtence—object of clt<-d from the .lewlsh history, and related In highly poetical terms. Hence the writer Intimates an expectation of ecjual and even greater triumphs, and summons all nations to unite In praises of the (Jod of Israel. The Psalin
It. of all . . . earth—the whole world— i. e., deservedly such, whether men think so or not. 0-1.3. God's great power and goodness are the grounds of this conlldeiice. These are Illustrated In ills control of the mightiest agencies of nature and nations. dl Tcrting men with awe and Is evidently typical of the relation which God, In the pei son of His Son, sustains lo the Church (cf. v. IH). 1-3, CI. NunilMMs 10. .15; Psolm 1. 4; 22. II, on the figures here used, before hint-as In v. 2, from His presence, M
An Erhortadon to Praise God. PSALM LXIX, David Complaineih of his Affliction, his enemies, proceeds to reward his friends. The special application of the passage by Paul was in proof of Christ's exaltation. What the Old Testament represents of His descending and ascending corresponds with his history. He who descended is the sairie wlio has ascrended. Aa then ascension was an element of His triumph, so is it now; and he, who, in His humiliation, must be recognized as our vicarious sacrifice and the High Priest of our profession, must also be adored as Head of His Church and author of all her spiritual benefits. 19-;31. God daily and fully supplies us. The is.sues or escapes from death are under His control, who is the God that saves us, and destroys His and our enemies, wound ti>e head—or, violently destroy (Numbers 24. S; Psalm 110. 6). goeth on dreaded ; but In v. 3, in His presence, as under His protection (Psalm 61.7). tlie righteous—all truly pious, whether of Israel or not. 4. extol Iilm . . . heavens— ^i., "caxt up for him kIlo ridelh in the deserts, or wilderness" (cf. t'. alluding to the poetical representation of His leading His people in the wilderness as a conqueror, before wlioin a way is to be prepared, or cu.nt up (cf. Isaiah
40. 3; (ii HI), by l»ls name JAH—or, Jehovah, of which It is a contraction (Exodus 15. 3; Isaiah 12.2) {Hebrew). name—or. perfections (Psalm 9. 10; 20. 1), which—5, G—are illustrated by the protection to the helpless, vindication of the innocent, and punishment of rebels, ascribed to Him. setleth the solitary in families lit., settleth the lonely («s wanderers) at home. Though a general truth, there is perhaps allusion to the wandering and settlement of the Israelites, rebellions dwell In a dry land —removed from all the comforts of home. 7, 8—(Cf. Exodus 19. Id-lS.) tlton wentest— in the pillar of fire—thou didst march- ?iV., in thy tread, thy majestic movement, even Sinai itself—/it, that Sinai, as Judges 5. 5. 9, 10. a plentiful rain—{i rain of gifts, as manna and quails. Thy congregation— troop, as 2 Samuel 23. 11, 13—the military aspect of the people being prominent, according to the figures of the context, therein i.e., in the land of promise, the poor—thy liumble people (u. 9; cf. Psalm still in . . . trespasses—perseveringly impenitent. iJJJ. Former examples of God's deliverance are generalized: as He has done so He will do. from Bashan—the farthest region ; and—deptlis of the sea—the severest afflictions. Out of all, God will bring them. The figures of v. 23 denote the completeness of the conquest, not implying any savage cruelty (cf. 2 Kings 9. 36; Isaiah 63. 1-0 ; Jeremiah
15. 3). a*-'^?. The triumphal procession, after the deliverance, is depicted. They have seen—impersonally, "There have been seen." tlie goings of my God—as leading the procession, the ark, the symbol of His presence, being in front. The various bands of music {v. 2.5) follow, and all who are—from [or lit., uf] the fountain of Israel—i. e., lineal descendants of Jacob, are invited to unite in the doxology. Then by one of the nearest tribes, one of the most eminent, and two of the most remote, are represented the whole nation of Israel, passing forward (Numbers 7). 28, 29. Thanks for the past, and confident prayer for the future victories of Zion are mingled in a song of praise, thy temple—at [or lit., over] Jerusalem— His palace or residence (Psalm 5. 7) symbolized His protecting presence among His people, and hence is the object of homage on the part of others. 30. The strongest nations are represented by the strongest beasts (cf. Mar-
10. 17; 12. 5). 11. gave the word—i. e., of triumph, company—or, choir of females, celebrating victory (Exodus
1-5.20). 13. Kings of armies—t. e., with their armies, she that ... at home—mostly females so remained, and the ease of victory appears in that such, without danger, quietly enjoyed the spoils. 13. Some translate this, "When .ve shall lie between the borders, ye shall," &c., comparing the peaceful rest in the borders or limits of the promised land to the proverbial beauty of a gentle dove. Others understand by the word rendered "pots," the smoked sides of caves, in which the Israelites took refuge from enemies In the times of the Judges ; or, taking the whole figuratively, the rows of stones on which cooking vessels were hung; and thus that a contrast is drawn between their former low and afflicted state and their succeeding prosperity. In either case, a state of quiet and peace is described by a beautiful figure. 14. Their enemies dispersed, the contrast of their prosperity with their former distress is represented by that of the snow with the dark and sombre shades of Salmon. 15, 16. Mountains are often symbols of nations (Psalm 46.2; 6.5.6). That of Bashan, N.E. of Palestine, denotes a he.athen nation, which is descriljed as a hill of God, or a great hill. Such are represented as envious of the hill (Zion) on which God resides ; 17. and, to the assertion of God's purpose to make it His dwelling. Is added evidence of His protecting care. He is described as in the midst of His lieavenl.v armies—thousands of angels—irt., thousands of repetition.1, or, thousands of thousands i. e., of chariots. The word—angels—was perhaps Introduced in our version, from Deuteronomy 33. 2, and Galatians 3. 19. They are, of course, implied as conductors of the chariots, as gin). 31. Princes—or, lit., Fat ones, the most eminent from the most wealthy, and the mott distant nation, represent the universal subjection, stretch out [or, make to run] her hands—denoting haste. 32-36. To Him who is presented as riding in triumph thi-ough His ancient heavens and proclaiming His presence—to Him wlio, in nature, and still more in tlie wonders of His spiritual government, out of His holy place (Psalm 43. 3), is terrible, who rules His Church, and, by His Church, rules tiie world in righteousness—let all nations and kingdoms give honour and power and dominion evermore.
PSALM LXIX.
Ver. 1-36. [Tport 57ios7ianmOT—(cf. Psalm 4.5., title). Mingling the language of prayer and complaint, the sufterer, whose condition is here set forth, pleads for God's help as one suffering in His cause, implores tlie Divine retribution on his malicious enemies, and, viewing his deliverance as sure, promises praise by himself, and others, to whom God will extend like blessings. This I'salm is referred to seven times in the New Testament as proplietical of Christ and the gospel times. Although the character in which the Psalmist appears to some in v. 5 is that of a sinner; yet his cond Uioii as a sufferer Innocent of alleged crimes sustains the typical character of the composition, and it may be therefore regarded throughout, as the 22d, as typically expressive of the feelings of our Saviour in the flesh.
. . . Sinai, in the holy place i.e.. He has appeared in Zion as once in Sinai. 18. From the scene of conquest He ascends to His throne, leading—captivity—[or, many captives (Judges .5. 12)] captive, received gifts for men —accepting tlieir homage, even when forced, as that of rebels, that the Lord God might dwell—or lit., to divell, oh Lord God (cf. v. 16)—<. e., to make this hill, His people or Church, His dwelling. This Psalm typifies the conquests of the Church under her Divine leader, Christ. He, Indeed, "who was with the Church in the wilderness" (Acts 7. .38) is the Lord, described In this ideal ascension.
1, 2—(Cf. Psalm 40. 2.) come in unto my soul lit., come even to my soul, endanger my life by drowning (Jonah 2. 5), 3—(Cf. Psalm 6. 6.) mine eyes fall—in watching (Psalm
119. 82). 4. hate me, itc—(Cf. .Tohn 15. '25.) On the number and power of his enemies, cf. Psalm 40. 12. then 1 restored . . . away i. e., he sullered wrouglully under the imputation of robbery. 5. Tliis may be regarded as an appeal, vindicating his innocence, as if he had said, "If sinful, thou knowest," &c. Though David's condition as a Hence Paul (Epheslans 4.8) applies this language to describe His real ascension, when, having conquered sin, death, and hell, the Tjord of glory triumphantly entered heaven, attended by throngs of adoring angels, to sit on Ihe throne and wield the sceptre of an eternal dominion. The phrnse—received gifts for [or lit., among] men-is by Paul, "gave gifts to men." Both describe the acts of a conqueror, who receives and distributes spoils. The Psalmist uses "receiving" as evincing the success, Paul "gavr" as the act, of the conqueror, who, having subdued sufferer may typify Christ's, without requiring that a parallel be found in character. 6. for my sakein me. In my confusion and shame. 7-12. Tills plea contemplates his relation to God as asuf Terer In His cause. Reproaout 367
David Prays for Deliverance. PSALMS LXX—LXXII. His Prayer in behalf of Solomon. righteousness — or, faithful performance of promises to the pious (Psalm 7. 17 ; 31. 1). 17-21. Past experience again encourages, taught me, &c.—by providential dealings, domestic estrangement (Mark 3. 21; John 7.5), exhaustion In God's service (John 2. 17), revilings and taunts of base men were tlie HUfl'eriugs. wept (and chastened) my soul is very high — distinguished (Psalm 36. 5; Isaiah 55. 9). deptlis of the earth—debased, low condition, increase, &c.— (. e., the great things done for me [v. 19; cf. Psalm 40. lit., wept aicai/ my soul, a strongly figurative description of deep grief, sit in tlic gate—public place (Proverbs 31. 31). 13-15. With increasing relianceon God, he prays for help, describing his distress in tlie figures of v. 1, 2. 16-18. These earnest terms are often used, and the address to God, ks indill'orent or averse, is found in Psalm 3. 7; 22.24; 5). 22-24. To the occasion of praise he now adds the promise to render it. will . . . praise— lit., will thank, even thy truth—as to thy t'uth or faithfulness.
27.9, &c. 19, ao. Calling God to witness his distress, he presents its aggravation produced by the want of sympathizing friends (cf. Isaiah 63. 5; JIark 14. 50). 21. Instead of such, his cnf luies increase his pain by giving him most
PSALM LXXII.
Ver. 1-19. For, or lit., of Solomon. The closing verse rather relates to the 2d book of Psalms, of which this is the last, and was perhaps added by some collector, to intimate that the collection, to which, as chief author, David's name was appended, was closed. In this view, these may consistently be the productions of others included, as of Asaph, sons of Korah, and Sojomon ; and a few of David's may be placed in the latter series. The fact that here the usual mode of denoting authorship is used. Is strongly conclusive that Solomon was the author, especially as no stronger objection appears than what has been now set aside. The Psalm, in highly wrought figurative style, describes the i-eign of a king as "righteous, universal, beneficent, and perpetual." By the older Jewish and most modern Christian interpreters, it has been referred to Christ, whose reign, present and prospective, alone corresponds with its statements. As the imagery of the 2d Psalm was drawn from the martial character of David's reign, that of this is from the peaceful and prosperous state of Solomon's. distasteful food and drink. The Psalmist may have thus described by figure what Christ found in reality (cf. John
19. 29, 30). aa, a."}. With unimportant verbal changes, this language is used by Paul to describe the rejection of the Jews who refused to receive the Saviour (Romans 11.9,10). The purport of the figures used is, that blessings shall become curses, the table of joy (as one of food) a snare, their welfare, lit., peaceful condition, or security, a trap. Darkened ej-es and failing strength complete the picture of the ruin falling on them under the invoked retribution, continually to sliake lit., to swerve or bend in weakness. 84,25. An utter desolation awaits them. They will not only be driven from their homes, but their homes—or lit., palaces, indicative of wealth—shall be desolate (cf. Matthew 23. .38). 2G. Though smitten of God (Isaiah 53. -1), men were not less guilty in persecuting the sufferer (Acts
2. 23). talk to tJ»e grief-in respect to, about it, implying derision and taunts, wounded or, lit., mortally ivounded. 27, 28. iniquity—or, punishment (Psalm 40. 12). come
1. Give ts»e king, etc.—a prayer which Is equivalent to a prediction, judgments—the acts, and (figuratively) the principles of a right government (John 5. 22; 9. 39). righteousness—qualifications for conducting such a government, king's son—same person as a king—a very proper. . . rlgl Ueousiiess—partake of its benefits. bookoft Jie living-or lij'e, willi the next clause, a figurative mode of representing those saved, as having their names in a register (cf. Exodus 32. 32; Isaiah 4.3). 29. poor and sorrowful—the afllicted pious, often denoted bj' such terms title for Christ, as such in both natures. 2, ifcc. The effects of such a government by one thus endowed are detailed, thy people . . . an«l thy poor—or, meek, the pious subjects of his government. 3. As mountains and hills are not usually productive, they are here selected to show the abundance of peace, being represented as—bringing—or, (cf. Psalm M. 17; 12. 5). set me . . . Iiigk—out of danger. 30, 31. Spiritual are better than mere material ofterings (Psalm 40.6; 50. 8); lienoe a promise of the former, and rather contemptuous terms are used of the latter. 32, 33. Others shall rejoice. Humble and poor, as v. 29. your lit., bearing it as a produce, by righteousness—t. e., by means of his eminently just and good methods of ruling. 4. That peace, including prosperity, as an eminent chalieart, itc—address to such (cf. Psalm 22. 20). prisoners— peculiarly liable to be despised. 34-30. The call on the universe for i)raise is well sustained by the prediction of the perpetual and extended blessings which shall come upon the covenant people of God. Tliough, as usual, the racteristic of Christ's reign (Isaiah 2. 4; 9. ti; 11. 9), will be illustrated In the security provided for the helpless and needy, and the punishment Inflicted on oppressors, whose power to injure or mar the peace of others will be destroyed (of. Isaiah 05. 25; Zechariah 9. 10). children of the needy—for the needy (cf. sons of strangers, Psalm 18. 45). 5. as long as . . . endure lit., withthe sitn, coeyAl v/it\\ Its existence, and before, or, in pi-esence of the moon, while It lasts (cf. Genesis 11. 28, before Tcrah, lit., in presence of, while he lived). O. A beautiful figure expresses the gi-ateful nature of Ills Influence; 7, aiul, carrying out the figure, the results are described In an abundant production, the righteous lil., righteousness, flourish — lit., sprout, or, spring forth. 8. The foreign nations mentioned {v. 9, 10) could not be Incluiled in the limits, if designed to Indicate the boundaries of Solomon's kingdom. The terms, though derived from those used (Kxodus "ili. 31 ; Deuteronomy 11. 21) to denote the possessions of Israel, must have a wider sense. Thus, "ends of the earth" is never used of Palestine, but always of the world (cf. Margin), 9-11. The extent of the conciuests. They that dwell In the wildeniess—the wild, untutored tribes of deserts, bow . . . flust— In i)rofouiul submission. The remotest and wealthU'st nations shall acknowledge lilm (cf. Psalm.'.raagery is talcen from terms used of Palestine, the whole tenor of tlie context indicates that the spiritual privileges and blessings of the Cliurch are meant. rSALM LXX.
Ver. 1-5. This corresponds witli Psalm 40. 13-17 with a very few variations, as " turn back" (t). 3) for "desolate," and " make haste unto me" (i'.5) for " thlnketh upon me."
It formsasuitahle appendix to tlie preceding, and is called "a Psalm to bring to remembrance," as the 38lh.
PSALM LXXI. Ver. 1-21. The I'salmist, probably In old age, appeals to God for hell) iVohi his eneuilcs, pleading his past favours, and stating his piesent need, and, in confidence of a hearing, promises liis gi aleful thanks and praise.
1-3—(Cf. Psalni 30. 1-3.) rock . . .. fortress—(Psalm 18.
2.) given coiniunndiucnt lit., ordained, as Psalm 44. 4; 68.28. 4,5. <-ru»-l man—corrupt and ill-natured lit., sour, trust.—place of trust. 0-9. Ills history from early Infancy illustnited (iod's care, and his wonderful deliverances were a t once occasions of praise and ground of confidence for the tuturt'. my praise ... of titee lit., in or bi/ thee (Psalm 22. 2")). 10, II. The craft and malicious taunts of his enemies now led him to call for aid (cf. on the terms used, 2 Sanuii l 17. 12; Psalm 3. 2; 7. 2). 12—(Cf. Psalm 22.
45. 12). 12-14. They are not t he conciuesis of arms, but the Influences of hinnano and peaceful i>rlnclples (cf. IsalaU
9.7; 11.1-9; Zechariah 9.9, 10). 15. In his prolonged life he will contliUKf to receive the honoural)le gifts of the 19; 40. 4.) i:{—M'f. Psalm :i5. 4; 40. 14.) 14-10. The ruin of his enemies, as illustrating God's faithfulness. Is his deliverance, aiid a reason for future confidence, for I know rich, and the ju-aycrs of his peoiile shall be made for him, and their praises given to liliu. 10. The spiritual blessings, as often In Scripture, are set forth by material, the abundance of which is described by a figure. In which a handful (or lit., a piece, or small portion) of corn lu the , . . thereof—Innumerable, as he liad not time to count tliem. In the strength, dec— or, relyl Dic on u, tliy 368
Tlie Pi operity of the Wicked. PSALMS LXXIII—LXXv'. The Psalmist Craves God's Help. most unpropitious locality, shall produce a crop, waving ferred, as is probable, to the period of the captivity, the author was probably a descendant and namesake of Asaph, David's contemporary and singer (cf. 2 Chronicles in tlie wind in its luxuriant growth, like the forests of Lebanon, tliey of tlie city . . . earth—This clause denotes tlie rapid and abundant increase of population—of
35. 15; Ezra 2. 41). He complains of God's desertion of His Church, and appeals for aid, encouraging himself by recounting some of God's mighty deeds, and urges his prayer on the ground of God's covenant relation to His people, and the wickedness of His and their common enemy.
[or, from] tlie city—Jerusalem, the centre and seat of the typical kingdom, ilourisli—or, glitter as new grass i. e., bluoui. This increase corresponds with the increased produc tiveness. So, as the gospel blessings are dil Tused, there shall arise increasing recipients of them, out of the Church in which Clirist resides as head. 17. His name
1. cast . . . off— with abhorrence (cf. Psalm 43. 2; 44. 9). There is no disavowal of guilt implied. The figure of or, glorious perfections, as long as the sin—(C'f. v. 5.) men shnll be blfssed—(Genesis 12.3; 18.18.) 18, 19. These words close the Psalm in terms consistent with the style ,of the context, while 30 Is evidently, from its prosaic fire to denote God's anger is often used ; and here, and Deuteronomy 29. 20, bjthe word " smoke, suggests its continuance, sheep . . . pasture-(Cf. Psalm 80. 1 ; 95. 7.) 2. The terms to denote God's relation to His people Increase in force: "congregation" — "purchased"— "redeemed"—" Zion," His dwelling. 3. Lift . . . feet—(Genesis 29. 1) i. e.. Come (to behold) the desolations (Psalm 73. style, an addition for the purpose above explained, ended HI., finished, or completed ; the word never denotes fulfilment, except in a very late usage, as Ezra 1. 1; Daniel
19). 4. roar— with bestial fury, congregations — worshipping assemblies, ensigns — lit., signs— substituted their Idolatrous objects, or tokens of authority, for those articles of the temple which denoted God's presence. psalm' LXXIII. Ver. 1-28. Of Asaph— (cf. Introduction). God is good to His people. For although the prosperity of the wicked, and the afflictions of the righteous, tempted the Psalmist to misgivings of God's government, yet the sudden and fearful ruin of the ungodly, seen In the light of God's revelation, reassures his heart, and, chiding himself for his folly, he is led to confide renewedly in God, and celebrates His goodness and love.
5, 6. Though some terms and clauses here are very obscure, the general sense is, that the spoilers destroyed the beauties of the temple with the violence of woodmen, was famous lit., was known, carved work (1 Kings 6. 29). thereof—t. e., of the temple, in the writer's mind, though not expressed till v. 7, in which its utter destruction by fire is mentioned (2 Kings 25.9; Isaiah 64. H). deftled—or, profaned, as Psalm 89.39. 8. together— at once, all alike, synagogues lit., assemblies, for places of assembly, whethersuch as schools of the prophets (2 Kings
X. The abrupt announcement of the theme indicates that it is the conclusion of a perplexing mental conflict, which is then detailed (cf. Jeremiah 12. 1-1). Truly—or, Surel.v it is so. clean heart—(Psalm 18. 26) descriljes the true Israel, a. Tlie figures express his wavering faith, by terms denoting tottering and weakness (cf. Psalm 22.
4. 23), or synagogues in the usual sense, there is much doubt. 9. signs—of God's presence, as altar, ark, &c. (cf.
V. 4; 2 Chronicles 36. 18, 19; Daniel 5. 2). no more any prophet—(Isaiah 3.2; Jeremiah 40. 1 ; 43.fi). how long— this is to last. Jeremiah's prophecy (25. 11), if published, may not have been generally known or understood. To the bulk of the people, during the captivity, the occasional and local prophetical services of Jeremiah, Ezekiel, and Daniel would not make an exception to the clause, " there is no more any prophet." 10. (Cf. Psalm 31. 1.) how long . . . reproach—us as deserted of God. blaspheme thy name—or, perfections, as power, goodness, &c. (Psalm
5; 62.3). 3-9. The prosperous wicked are insolently proud (cf. Psalm 5. 5). They die, as well as live, free from perplexities: pride adorns them, and violence is their clothing; indeed they are inflated with unexpected success. With all this—they are corrupt—or, lit., they deride, they speak maliciously and arrogantly, and invade even heaven with blasphemy (Revelation 13. 6), and cover earth with slanders (Job 21. 7-14). 10-13. Hence God's people are confounded, turned hither (or back) and thither, perplexed with doubts of God's knowledge and care, and filled with sorrow, prosper In the world lit., Becure fcrr ever. 13, 14. The Psalmist, partaking of these troubles, is especially disturbed in view of his own case, that with all his diligent efforts for a holy life, he is still sorely tried. 15. Freed from idiomatic phrases, this verse expresses a supposition, as, "Had I thus spoken, I should," &c., intimating that he had kept hit troubles to
29. 2). 11. Why cease to help us 7 (Cf. Psalm 3. 7 ; 7. 6; 60. 5.) 12. For—K., And, in an adversative sense. 13-15. Examples of the "salvation wroxighl" are cited, divide the sea i. e.. Red Sea. byakest . . . waters—Pharaoh and his host (cf. Isaiah 51. 9, 10; Ezekiel 29. 3, 4). heads of leviathan—the word is a collective, and so used for many, the' people . . . wilderness i. e., wild beasts, as conies (Proverbs 30. 25, 26), are called a people. Others take the passages literally, that the sea monsters thrown out on dry land were food for the wandering Arabs, cleave the fountain—{. e., the rocks of Horeb and Kadesh—for founliimself. generation of thy children—thy people (1 John
3.1). offend lit., deceive, mislead. 16. 17. Still he—thought —lit, studied, or, pondered this riddle; but in vain; it remained a toll (cf. Margin), till he—went Into the sanctuary—to inquire (cf. Exodus 25.22; Psalm 5. 7; 27.4). 18-ao. Their end, or, future (Psalm 37. 37, 38), which is dismal and terribly sudden (Proverbs 1.27; 29.1), aggravated and hastened by terror. As one despises an unsubstantains, driedst up—Jordan, and, perhaps, Arnon and Jaljbok (Numbers 21. 14). 16, 17. The fixed orders of natura and bounds of earth are of God. 18. (Cf. v. 10; Deuteronomy 32. 6.) The contrast is striking—that such a God should be thus Insulted ! 19. multitude— beast, their flock or company of men (Psalm 68. 10). turtle-dove tial dream, so God, waking up to Judgment (Psalm 7. 6;
44. 23), despises their vain shadow of happiness (Psalm 39. i.e., the meek and lonely Church, congregation — ii<,, company, as above—thus the Church Is represented as tho spoiled and defeated remnant of an army, exposed to vio-
6; Isaiali 29. 7). They are thrown into ruins as a building falling to pieces (Psalm 74. 3). 21, aa. He confesses how —foolish lit., stupid, and—Ignorant lit., not discerning, Lad been his course of thought, before thee— with lence. 30. And the prevalence of injustice in heathen lands is a reason for invoking God's regard to His promthee, lu conduct respecting thee. 83. Still he was udth Ood, as a dependent beneficiary, and so kept from falling ise (cf. Numbers 14. 21 ; Psalm 7. 16 ; 18. 48). 21. oppressed - —broken (Psalm 9. 9). return—from seeking God. ashamed— (Psalm 35. 4). 33, 23. (Cf. Psalm 3. 7; 7. 6.) God hear*- the wicked to their own ruin (Genesis 4. 10; 18. 20); PSALM LXXV. Ver. 1-10. Al-taschith—(cf. Psalm 57., title). . In.lmpendlug danger, the Psalmist, anticipating relief in. view of God's righteous government, takes courage 'and. renders (v. 2). 24. All doubts are silenced in confidence of Divine guidance and future glory, receive me to glory lit., take for (me) glory (cf. Psalm 68. 18; Epheslaus 4.8). 25, 20. God Is his only satisfying good, strength— rocfc (Psalm
18.2). portion—(Psalm 16..5; Lamentations 3. 24.) 27,28. The lot of apostates, described by a figure of frequent use (Jeremiah 3. 1. 3; Ezekiel 23. 3.5), is contrasted with his, who finds liappiness in nearness to God (James 4. 8), and bis delightful work the declaration of His praise. praise.
1. God's name or perfections are set forth hy His wondrous works. 2, 3. These verses express the purpose of God to administer a Just government, and in a time ot
PSALM LXXIV. Ver. 1-23. If the historical allusions of v. 6-8, Ac, be re24 a69 The Fsalmist's Combat with Diffidence. PSALMS LXXVI—LXXVIII. Exhortation to Learn God's Law, PSALM LXXVIII. anarchy that He sustains the nation. Some apply the words to the Psaliiiisl. receive tlie congregation— Zii., Ver. 1-72. This Psalm appeal's to have been occasioned by the removal of the sanctuary from .shiloli in the tribe of Ephralm to Zlon in the tribe of Judah, and the coincident transfer of pre-eminence in Israel from the former to the latter tribe, as clearly evin<-ed by David's settlement as the head of the Church and nation. Though this was take a -iH lime (Psalm 102. 13; Hosea 2. 3), or an assembly at a set time—i.e., for judging. Pillars of earth— il Samuel
2. S). 4-8. Here the writer spealis in view of God's declaration, warning the wicked. Lilft . . . up lUe liorn—to exalt power, liere, of the wicked himself— i. e., to be arrogant or self-elated, speak . . . nccU—insolently, proi Motion— lit., a' li/fing up. God is the only right judge of tlie execution of God's purpose, the writer here shows that merit, in tUe Iiand ... a cup . . . red — God's wrath it also proceeded from the Divine judgment on Ephraim, under whose leadership the people had manifesteil the same sinful and rebellious character which had distinguished their ancestors in Egypt. often thus represented (of. Isaiah 51.17; Jeremiah 25.15). bnt the dregs— (i7., xurely the dregs, they shall drain it. 9, 10.
C'ontiiasted is the lot of the pious who will praise God, and,
1. my people . . . my law—the langnage of a religiousteacher (v. 2; Lamentations 3. 14; Romans 2. 16, 27; cf. Psalm 49. 4). Tlie history whicli follows was a "dark saying," or riddle, if left unexplained, and its right apprehension required wisdom and attention. 3-8. This history had been handed down (Exodus 12. 14; Deuteronomy acting under His direction, will destroy the power of the wicked, and exalt that of the righteous.
PSALM LXXVI.
Ver. 1-12. On Xeainotfi—{c{. Psalm 4., title). This Psalm commemorates what the preceding anticipates: God's deliverance "of His people by a signal interposition of power against tlieir enemies. The occasion was probably the events narrated 2 Kings 19. 35; Isaiah 37. (Cf. Psalm 46.)
8. 20) for God's honour, and that the principles of His law might be known and observed by posterity. This important sentiment is reiterated in {v. 7, 8) negative form, testimony—(Psalm 19. 7.) stubborn and rebellions (Deuteronomy 21. IS.) set not tlieir heai-t—on God's service (2 Chronicles 12. 14). 9-11. The privilu Res of the first-born whlcli belonged to Joseph (1 Chronicles 5. 1, '2) were assigned to Ephraim by Jacob (Genesis 48. 1). The supremacy of the tribe thus intimated was recognized by 1, 2. Tliese well known terms denote God's people and Church and His intimate and glorious relations to them. Salem — (Genesis 14. 18) is Jerusalem. 3. brake . . . the arrows— thunderbolts (Psalm 78. 48), from their rapid flight or ignition (cf. Psalm 18. 14; EphesiansB. 16). the battle—for arms (Hosea 2. 18). 4r. Thou—God. mountains of prey—great victorious nations, as Assyria (Isaiah 41.15; Ezekiel .38.11, 12; Zechariah 4.7). 5. slept their sleepdied (Psalm 13. 3). none . . . found . . . hands—are powerits position (in the marching of the nation to Canaan) next to the ark (Numbers 2. 18-211, by the selection of the first permanent localit.v for the ark within its borders at Shiloh, and by the extensive and fertile province given for its possession. Traces of this prominence remained after the schism under Kehoboam, in the use, by later •wr Mer»,ot Ephraim for Israel (cf. Hosea 5.3-14; 11.3-12). Though a strong, well armed tribe, and, from an early period, emulous and haughty (cf. Joshua 17. 14; Judges 8. less. 6. chariot and horse—for those fighting on them (cf. Psalm 68. 17). 7. may . . . sight—contend with thee (Deuteronomy P. 4; Joshua 7. 12). 8, 9. God's Judgment on the wicked is His people's deliverance (Psalm 9. 12; 10.7). 10. Man's wrath praises Gotl by its futility before His power, restrain—or, gird i.e., thyself, as with a sword, with which to destroy, or as an ornament to thy praise.
1-3; 2 Samuel 19.41), It appears. In this place, that it hail rather led the rest In cowardice than courage ; and had Incurred God's displeasure, because, dillident of His promise, though often heretofore fulfilled, It liad failed as a leader to carry out the terms of the covenant, by driving out the heathen (Exodus 2;$. 21; Deuteronomy 31. 16; 2 Kings 17. 15). 1!J-14. A record of God's dealings and the sins of the people Is now made. The writer gives the history from the exode to the retreat from Kadesh; then contrasts their sins with their reasons for confidence, shown by a detail of God's dealings in Egypt, and presents a summary of the subsequent hi.story to David's time. Zoan— for Egypt, as its ancient cai)ital (Numbers
11, la. Invite homage to such a God (2 Chronicles 32.23), who can stop the breath of kings and princes when he will (Daniel 5. 23).
PSALM LXXVII.
Ver. 1-20. To J('<Z«</iM>i—(cf. Psalm 39., title). In a time of great afllictlon, when read.y to despair, the Psalmist derives relief from calling to mind (Sod's former and wonderful works of delivering power and grace.
1, expresses the purport of the Psalm, a, his Importunac.v. my sore ran . . . nlglit lit., my liaiid was spread, or, sirelclied (ml (cf. Psalm 41. 20). ceased not lit., grew not numb, or, feeble (Oencsls 45.2iS; Psalm .'58. 8). my soul . . . comforted—(cf. Genesl.s 37. 35; Jeremiah 81. 15). 3-9, His sad state contrasted witli former Joys, wag troubled
13. 22; Isaiah 19. 11). ir>, 10. There were two similar miracles (Exodus 17. 6; Njimbers 20. 11). great depths—and— rivers—denote abundance. 17-aO. yet mortv—ii/., added to sin. Instead of being led to repentance (Uonians "2. 4). in their heart—(Matthew 15. 19.) for their lust—/i7., souf, lit., violently agitated, or disquieted (Psalm 89. 6 ; 41. 5). my «plrit was overwhelmed-or, fainted (Psalm 107.5; Jonah or, desire, provoking—and — tempted—illustrated by their absurd doubts, 19, ao, in the lace of Ills admitted power. 31. Hre—the elfect of the anger (Numbers 11. I). aa, (Cf. Hebrews 8. 8, 9.) 33-39. (tf. Exodus 10. ; Numbers
2.7). lioldest . . . waking—or, fast, that I cannot sleep. Thus he is led to express his anxious feelings In several earnest questions indicative of impatient sorrow. 10. Omitting the supplied words, we may read, "This Is my afl Uction—the years of," &c.—years being taken as paral-
11.) angels' food lit., bread of the mighty (cf. l*salm Kl.'i.
40) ; so ialhMl, as It came from heaven, meat lit., vietnal.% as for a Journc.v. their . . . desircwhat they longed for, 30, .'11. not estrangetl . . . lust—or, desire— i'. e., were Indulging It. slew ... fattest—or, among the fattest; some of them—chosen—the young and strong (Isivhvh 4tl. lel to afllictlon (cf. Psalm 90. 15), as of God's ordering. 11, Ti. He finds relief in contrasting God's former dellver-
Biices. Sh.'ill we receive good at Ills hands, and not evil 7 Both are orderlngs of unerring mercy and unfailing love.
1.3. Thy way ... In the sanctuary—God's ways of grace and providence (Psalm 22.3; 67. 2), ordered on holy principles, as devclop(;d In His worship; or Implied In Ills perfections. If holiness be used for sanctxairy, as some pre-
31), and so none could resist. 33-39. Though there were partial reformations after chastl.senient, and Goil, In pity, withdrew his hand for a time, yet their general conduct was rebellious, and Ho was thus i)rov()ked to waste and destroy them, by long an<l fruitless wandering In tho fer translat ing (cf. Kxodus 15. 11). 14-aO. Illustrations of God's iwwer in Ills special Interventions for His people (Exodus U.), anil, in the more common, but sublime, condesert, lied . . . tongues—a felgniMl obedience (INalm IS,
41) . heart . . . not right—or, firm (cf. r. H; I'salm 51. 10). a wind . . . nffaln—lit., a bi-ealh, thin air (cf I'salm Vfi. trol of natnn (Psalm 22. 11-14; Habakkuk.3. M) which may hav(^ atleiiclcd those; miraculous eventJi (Kxodus 11. 21). Jacob and .Joseph — representing all. footsteps... watersmay refer to His actual leading the people through the sea., tbouth also expressing the mysteries of providence.
Ifi; James 4. 14). 40, 41. Tin re were li'n temptation* (Numbers 14. 22). Ilmlte«l—as v. 19, '20. Though some prefer grieved or provoked. Tho retreat from Kadesh (Deuteronomy I. 19-23) Is meant, whether—turnetl—bo for mining back, or to denote repetition of ot Veuoe. 43, Complaintg of the Desolation of Jerusalem, PSALMS LXXIX—LXXXII. and of the Miseries of the Church.
PSALM LXXX. vrrought— set or held forth. 45. The dog-fly or the mosciuito. 46. caterpillar—the //e6)-ew name, from its voracity, aud tliat of—locust—from its multitude. 47, 48. Tlieadditiouai efftcls of tlie storm liere mentioned (of. Exodus 9. 23-;{l) are consistent with Moses' account, gave . . . cattle—ZiY., shut up (cf. Psalm 31. 8). 49. evil angels—or, angels of evil—many were perhaps employed, and other evils inflicted. 50, 51. made a way—removed obstacles, gave it full scape, chief of tlielr strengtlt "Ver. 1-19. Shoshannim—Lilies (Psalm 45., title). ICduth Testimony, referring to the topic as a testimony of God to his people (cf. Psalm 19.7). This Psalm probably relates to the captivity of the ten trn)es, as the former to that of Judah. Its complaint is aggravated by the contrast of former prosperity, and the prayer for relief occurs as a refrain through the Psalm.
1,3. Joseph—for Ephraim (1 Chronicles 7. 20-29; Psalm tit., first-fruils, or, first-born (Genesis 49. 3; Deuteronomy 21.
78. 67; Revelation 7. 8), for Israel. Shepherd—(Cf Genesis
17). Ilam—one of whose sons gave name {Mizraim, Hebmv) to Egypt. 53-54. marte his . . . forth—or, brought them by periodical journeys (cf. Exodus 15. i). border of his sanctuary—or, holy border— i. e., region of which this mountain—(Zion) was, as the seat of civil and religious government, the representative, used for the whole land, as afterwards for the Church (Isaiah 25. 6. 7). piirchased—or, procured by His right hand or power (Psalm
49.24.) leadest, &c.—(Psalm 77.20.) tlwelling . .• . cherubim—(Exodus 25.20.) The place of God's visible glory, whence He communed with the people (Hebrews 9. 5j. shineforth—appear (Psalm 50. 2; 91.1). Before E}pliraim, &c.—These tribes marched next the ark (Numbers 2. 18-24). The name of Benjamin may be introduced merely in allusion to that fact, and riot because that tribe was identified with Israel in the schism (1 Kings 12. lG-21 ; cf. also Numbers 10. 24). 3. Turn us i. e., from captivity, thy face to shine—(Numbers 6.25.) 4. be angry—(Cf. Mar-
60. 5.) 55. by line—or, the portion thus measured, divided tliem—i. e., the heathen, put for their possessions, so tents—1. €., of the heathen (cf. Deuteronomy 6. 11). 56, 57. a deceitful bow—which turns back, aud so fails to project the arrow (2 Samuel 1. 22; Hosea 7. 16). They relapsed. 58. Idolatry resulted from sparing the heathen gin.) 5. bread of tears—still an Eastern figure for at Hiction. 6. strife—object or cause of (Isaiah 9. 11). On last clause cf. Psalm 79.4; Ezekiel 36.4. 8-11. brought—or plucked up, as by roots, to be replanted, a vine—(Psalm (cf. V. 9-U). 59, 60. heard—perceived (Genesis 11. 7). abhorred—but not utterly, tent . . . placed— caused to dwell, set up (Joshua 18. 1). 61. his sti-cngth—the ark, as symbolical of it (Psalm 90. 6). 63. gave—or, shut up. his people (v. 48; I Samuel 4. 10-17.) 63. Are—either figure of the slaughter (1 Samuel 4, 10), or a literal burning by the heathen, given to marriage lit., praised—i.e., as brides. 64—(Cf. 1 Samuel 4. 17); and there were, doubtless, others, made no lamentation—either because stupefied by grief, or hindered by the enemy. 65. (Cf. Psalm 22. 16; Isaiah 42. 13.) 66. And he smote . . . part—or, struck His enemies' back. The Philistines never regained their position after their defeats by David. 67, 68. tabernacle of .loseph—or, home, or, tribe, to which—tribe of Ephralm—is parallel (cf. Revelation 7. 8). Its pre-eminence was, like Saul's, only permitted. Judah had been the choice (Genesis 49. 10). 69. Exalted as—high palaces—or, mountains, and abiding as— the earth. 70-'J'3. God's sovereignty was illustrated in this choice. The contrast
78.47.) The figure (Isaiah 16.8) represents the flourishing state of Israel, as predicted (Genesis 28. 14), and verified (1 Kings 4. 20-25). 13. hedges—<Isaiah 5. 5.) 13. The boar — may represent the ravaging Assyri.an aud the wild beast other heathen. 14, 15. visit this vine—favourably (Psalm 8.4). And the vineyard— or, "And protect or guard what thy right hand," &c. the brancli lit., "over the Son of man," preceding this phrase, with "protect"' or "watch." for thyself—a tacit allusion to the plea for help; for 16. it—(the vine) or tliey—(the people) are suffering from thy displeasure. 17. thy liand . . . upon I. e., strengthen (Ezra 7. 6; 8. 22). Man of . . . hand—may allude to Benjamin (Genesis 35.18). The terms in the latter clause correspond with those of v. 15, from "and the branch," Ac, literally, and confirna the exposition given above. 18. We need quickening grace (Psalm 71.
20; 119. 25) to persevere in th.v right worship (Genesis 4. 26; Romans 10. 11). 19. (Cf. v. 3, O God ; v.7,0 God of hosts.) PSALM LXXXI. Ver. 1-16. Oittith—(Cf. Psalm 8., title.) A festal Psalm, probably for the passover (cf. Matthew 26. 30), in which, after an exhortation to praise God, He is introduced, reminding Israel of their obligations, chiding their neglect, and depicting the happy results of obedience.
Is striking—humility and exaltation—and the correspondence is beautiful, following . . . ewes, <fec.— lit., ewes giving suck (cf. Isaiah 40. 11). On the pastoral terms, cf. Psalm 79. 13.
PSALM LXXIX.
1. our strength—(Psalm 38. 7.) 3. unites the most joy-
Ver. 1-13. This Psalm, like the 74th, probably depicts the <Iesolations of the Chaldeans (Jeremiah 52. 12-24). It comprises the usual complaint, prayer, and promised thanks for relief. ful kinds of music, vocal and instrumental. 3. tlie new moon—or the month, the time appointed—(Cf. Proverbs 7. 20.) 5. a testimony—the feasts, especially the passover, attested God's relation to His people. Joseph—for Israel (Psalm 80.1). went out through—or over, i.e.. Israel in the exode. I heard— change of person. The writer speaks for the n.atiou. language lit., lip (Psalm
1. (Cf. Psalm 74. 2-7.) 3, 3. (Cf. Jeremiah 15. 3; 16. 4.) 4.
(Cf. Psalm 44. 13; Jeremiah 42. 18; Lamentations 2. 15.) 5. How long—(Psalm 13. 1.) be angry—(Psalm 74. 1-10.) Jealousy burn—(Deuteronomy 29.20.) 6, 7. (Cf. Jeremiah
14. 1). An aggravation or element of their distress that their oppressors were foreigners (Deuteronomy 28. 49). 6. God's language alludes to the burdensome slavery of the
10. 2.5.) Though we deserve much, do not the heathen deserve more for their violence to us (Jeremiah 51.3-5; Zechariah 1. 14)7 The singular denotes the chief power, and the use of the plural indicates tlie combined confederates, called upon [or, by] thy name—proclaimed thy attributes and professed allegiance (Isaiah 12.4; Acts 2.
Israelites. 7. secret place— the cloud from which He troubled the Egyptians (Exodus 14. '24). proved tliee (Psalm 7.10; 17. 3)—tested their faith by the miracle. 8.
21). 8. former iniquities lit., iniquities of former times. prevent [lit., meet] us—as Psalm 21. 3. 9. for . . . glory of thy name (and for] name's sake—both mean for illustrating thy attributes, faithfulness, power, &c. purge (Cf. Psalm 50.7.) The reproof follows to f. 12. if thou wilt hearken— He then propounds the terms of His covenant: they should worship Him alone, who (u. 10) had delivered them, and would still confer all needed blessings. 11, 13. They failed, and He gave them up to their own desires and hardness of heart (Deuteronomy. . . sins til., make, or provide, atonement for us. Deliverance from sin and suffering, for their good and God's glory, often distinguish the prayers of Old Testament saints (cf. Ephesians 1. 7). 10. This ground of pleading often used (Exodus 32. 12; Numbers 14. i;}-16). blood . . . iihed—(v. 3/. 11. prisoner— the whole captive people. power—lit., arm (P.-^alm 10. 15). 13. into their bosom— the lap or folds of the dress Is used by Eastern people for receiving articles. The flguredenotes retaliation (cf. Isaiah
29.18; Proverbs 1.30; Romans 11.25). 13-16. Obedience would have secured all promised blessings and the subjection of foes. In this passage, "should have," "would have," Ac, are better, "should" and " would" expressing God's Intention at the time, i. e., when they left Egypt. PSALM LXXXII. Ver. 1-8. Before the great Judge the judges of the earth are rebuked, exhorted, and threaieued.
65. fi, 7). They reproached God as well as his people.
1.1. sheep . pastil rt>- (Cf. Psalm 74. 1; 78, 70.)
Ntijligent Judges Reproved. PSALMS LXXXIII-LXXXYII. Blessedness of God's Service.
36.8; 46.4). 7. The figure of the pilgrim is carried out. As such daily refit tlieir bodily strength till they reach Jerusalem, so the spiritual worshipper is daily supplied with spiritual strength by God's grace till he appears before God in heaven, appeareth . . . God—tiie terms of tlie requisition for the attendance on tlie feasts (cf. Deuteronomy 16. 16). 9. God is addressed as a shield (cf. v.W). thine anointed— David (1 Samuel 16.12). 10. I had . . . doorkeeper lit., I choose to sit on the threshold, the meanest place. 11, 13. As a sun God enlightens (Psalm
1. congregation—(Cf. Exodus 12.3; 16. 1.) of the mtglity
—i.e.. of God, of His appointment, the gods—or judges (Exodus 21. 6; 22. 9), God's representatives, a. accept the persons— take or lift up the faces, i. e., from dejection, or admit to favour and communion, regardless of merit (Leviticus 19. 15; Proverbs 18.5). 3,4. .So must good judges act (Psalm 10. U; 29. 12). poor and needy—(Of. Psalm 34.
10; 41.1.) 5. By the wilful ignorance and negligence of judges, anarchy ensues (Psalm 11. 3; 75. 3). out of conrse —(Cf. Margin; Psalm 9.6; G2. 2.) 6,7. Though God admitted their official dignity (John 10. 34), He reminds them of their mortality, fall like, &c.—be cut off suddenly (Psalm 20.8; 91.7). 8. As rightful sovereign of
27. 1); as a shield, protects. Grace is God's favour, its fruit —glory the honour He bestows, uprightly—(Psalm 15. 2;
18. 23.) that trusteth—constantly. earth, God Is invoked personally to correct the evils of His representatives.
PSALM LXXXV.
Ver. 1-13. On the ground of former mercies, the Psalm-
PSALM LXXXIII. ist prays for renewed blessings, and, confidently expecting them, rejoices.
Ver. 1-18. 0/^«apA—(Cf. Psalm 74., title.) The historical occasion is probably that of 2 Chronicles 20. 1, 2 (cf. Psalms
1. captivity—not necessarily the Babylonian, but any great evil (Psalm 14. 7). 8, 3—(Cf. Psalm 32. 1-5.) To turn from the fierceness, &c., implies that He was reconcilable, though (4-7) having still occasion for the anger which in deprecated, draw out—or, prolong (Psalm 36. 10). 8. He
47., 48). After a general petition, the craft and rage of the combin.ed enemies are described, God's former dealings recited, and a like summary and speedy destruction on tiiem is invoked.
1. God addressed as indifferent (cf. Psalm 35.22 ; 39.12). be not still—lit. , not quiet, as opposed to action. 3. thine enemies—as well as ours (Psalm 74. 23 ; Isaiah 37. 23). 3. hidden ones—whom God specially protects (Psalm 27.5; is confident God will favour His penitent people (Psaliu
51. 17 ; SO. 18). saints—as Psalm 4.3, the "godly." 9. They are here termed "them that fear him;" and grace produces glory (Psalm 84. 11). 10. God's promises of mercy will be verified by His truth (cf. Psalm 25. 10; 40. 10; and the "work of righteousness" in His holy government shall be " peace" (Isaiah 32.17). There is an implied contrast with a dispensation under which God's truth sustains His threatened wrath, and His righteousness inflicts misery on the wicked. 11. Eartli and heaven shall abound with the blessings of this government; 13-13, and, under this, the deserted land shall be productive, and men be set, or guided in God's holy ways. Doubtless, in this description of God's returning favour, the writer had in view that more glorious period, when Christ shall establish His government on God's reconciled justice and abounding mercy.
91. 1). i. from being a nation—utter destruction (Isaiali
7.8; 23.1). Israel—here used for Judah, having been tlie common name. 5. they have consulted with heart, or cordially, togetlxer — all alike. 6-8. tabernacles — for people (Psalm 78.67). they—all these united with the children of Lot, or Ammonites and Moabites (cf. 2 Chronicles 20. 1). 9-11. Compare the similar fate of these (2 Chronicles 20. 23) with that of the foes mentioned in .Tudges 7. 22, here referred to. They destroyed one another (Judges 4. (}-24 ; 7. 25). Human remains form manure (cf.
2 Kings 9. 37; Jeremiah 9. 22). 13. The language of the invaders. Iiouses— residences, enclosures, as for flocks (Psalm 65. 12\ of God—as tlie proprietors of the land (2 Chronicles 20.11; Isaiah 14.25). 13. like a wlieel— or whirling of any light thing (Isaiah 17. 13), as stubble or chaff (I'salm 1.4). 14,15. Pursue them to an utter destruction. 10. tliat they may seek—or as v. 18, supply "men," since v. 17, 18 amplify tlie sentiment of v. 16, expressing more fully the measure of destruction, and the lesson of God's being and perfections (cf. 2 Clironlcles 20.
PSALM LXXXVI.
Ver. 1-17. Tills is a prayer In which the writer, with deep emotion, mingles petitions and praises, now urgent for help, and now elated with hope, in view of former mercies. The occurrence of many terms and phrases peculiar to David's Psalms clearly Intimates its authorship.
1, 3. poor and needy—a suffering child of God, as Psalm
10. I'2, 17 ; 18. 27. I am holy—or, godly, as Psalm 4. 3; 85. 8. 4. lift up my soul—with strong desire (Psalm 2.5. 1). 5-7. unto nil . . . that call upon thee—or, worship thee (Psalm
29) taught to all men. PSALM LXXXIV.
Ver. 1-12. Cf. on titles of Psalms 8., 42. The writer describes the desirableness of God's worship, and prays for a lestoration to its privileges.
50. 15; 91. 15) however undeserving (Exodus 34.6; Leviticus
11.9-13.) 8. neither. . . worlta—lit., nothiiig like thy tvorks, the gods have none at all. 9, 10. The pious Jews believed that God's common relation to all would be ultimately acknowledged by all men (Psalm 4.5. 12-16; 47. 9). 11. Tench—Show, point out. the way—of I'rovldence. walk in thy tnith—according to Its declarations, unite my lienrt— 11.x all niy affections (Psalm 12.2; James 4. 8). to fear tliy name—(cf. v. 12) to honour thy perfections. 13, 14. The roa.son : God had delivered him from death and the power of insolent, violent, and godless persecutors (Psalm 51.3; Ezeklel 8.12). 15. Contrasts God with his enemies (cf. v. 5). 10. son . . . handmaid—home-born servant (cf. Luke 15. 17). 17. Show me—/i7.. Make with me a token, by thy jirovldentlal care. Thus Inand by hlsprosperlty his enemies would be confounded.
1. amiable — not lovely, but beloved, tabernacles (Psalm 43. 3.) 3. longetli—most Intensely (Genesis 31. 30; P.salm 17. 12). falntetii—exhausted with desire, coui-tji —as tabernacles {v. 1)—the whole building, crieth out. lit., slnys for joy ; but here, and Lamentations 2.19, expresses an act of sorrow as the corresponding noun (Psalm 17.1; 61.2). heart and . . . flesh—as Psalm 63.1. 3. tliine altars— i. c, of burnt offering and Incense, usei.1 for the whole tal)ernacle. Its structure afforded facilities for sparrows and swallows to Indulge their known predilections for such places. Some understand the statement as to the birds as a comparison: "as they find homes, so do I desire thine altars," Ac. 4. This view Is favoured by the langu.tgo here, whl(?h, as Psalm 15.1; PSALM LXXXVII. Ver. 1-7. This triumphal song was probably occasioned by the same event as the 46th. The writer celebrates tlio glory of the Church, as the means of spiritual blessing to the nation. a!, 6, recognizes the blessing of membership In God's family by terms denoting a dwelling in His house. 5. (Cf. Pnalm 68. 28.) in wliose lieart . . . ways— ^i. e., who knows and loves the way to God's favour (Proverbs 16. 17; Isaiah 40.3,4). 0. valley of Baca—or weeping. Througli such, hy reason of their <lry and barren condition, tlio worshippers often had to pass to Jeru.salem. As they mlglit become wells, or fountains, or pools, supplied by refreshing rain, so the grace of God, by the exercises of His worship, relreslies and revives the hearts of Ills people, MO that for sorrows they have "rivers of delight" (Psalm
I. Ills (i. c, God's) foundation—or, what Helms founded, t. c, ZIon (Isaiah 14. .'12). is in the holy mountains—th« location of Zlon, in the wide sense, for the capital, or Jerusalem, being on several hills. 3. nates—for the enclosures, or city to which they opened (Psalm 9. 14 ; 122. 3; cf. Psalm 13'2. 13, 11). 3. spvken of (or in) tlute—<. e,, llio
A Complaint in Distress, PSALMS LXXXVIII—XC. Praise to God /or Hk Favour, mighty and unstable object in nature), and of Egypt (Psalm 87. 4), the first great foe of Israel (subjected to utter helplessness from pride and insolence), are specimens. At the same time, the whole frame of nature founded and sustained by Him, Tabor and Hermon lor east and west, and " north and sorfth," together rejjresenting the whole world, declare the same truth as to His attributes, rejoice in thy name—praise thy perfections by their very existence. 15. His government of rigliteousness is served by mercy and truth as ministers (Psalm 85. city of God (Psalm 46. i; 4S. 2). 4. This is what is spoken l)y God. to tlteni . . . me lit., for viy knowers, they are true worshippers (Psalm 36. 10; Isaiah 19.21). These are w)e/i<io»ec< as specimens. Tills (j. e., nation) . . . was born (Uert;—Of each it is said, "This icas born, or is a native of Zion, spiritually." 5. The writer resumes—This and that man— man and man, or many (Genesis U. 10; Exodus b. 10, 11), or all (Isaiah U. 5; Galatians 3. 2S). the Highest. . her—God is lier protector. 6. The same idea is set fortli under the figure of a register made by God (cf. Isaiah
10-13). know the joyfwil sound—understand and appreciate the spiritual blessings symbolized by the feasts to which the people were called by the trumpet (Leviticus 2.5.
4.8). 7. As in a great procession of those thus written vp, or I'egisteied, seeking Zion (Isaiah 2.3; Jeremiah 50.5), tlie singers and players, or pipers, shall precede, all my springs—so each sliall say, "All my sources of spiritual joy are in thee" (Psalm 16. i ; 84. 6). PSALM LXXXVIII.
9, ifec). walk . . . countenance—live in His favour (Psalm
4. 6; 44. 3). 16, 17. iii [or, by] thy righteousness—thy faithful just rule, glory [or, beauty] of their strength they shall be adorned as well as protected, our hornexalt our power (Psalm 75. 10; Luke 1. 69). 18. (Cf. Margin.) Thus is introduced the promise to "our shield," "our king," David. 19-37. Then—When the covenant w:is established, of whose execution the exalted views of God now given furnish assurance, thou ... to thy Holy One—or godly saint, object of favour (Psalm 4. 3). Nathan
Ver. 1-18. Upon Mahalath—either an instrument, as a lute, to be used as an accompaniment, Leannoth, for singing, or, as others think, an enigmatic title (cf. Psalm 5. 22 and 15., titles), denoting tlie subject i. e., " sickness or disease, for liumbling," the idea of spiritual maladies being often represented by disease (cf. Psalm 6. 5, 6 ; 22. 11, 15, &c.). On the other terms (cf. Psalm 42. 32) Heman and Ethan (Psalm 89., title) were David's singers (1 Chronicles 6. 18,33; is meant (2 Samuel 7. 17; 1 Chronicles 17. 3-15). laid help
—lit., given help. David was chosen and then exalted. 20. 1 have found—having sought and then selected him (1 Samuel 16. 1-6), ai, will protect and sustain (Isaiah 41. 10), 33-35, by restraining and conquering his enemies, and performing my gracious purpose of extending liis dominion—hand [and] right hand—power (Psalm 17. 7 ; OQ. 5). sea, and . . . rivers—limits of his empire (Psalni 72. 8). 36, 37. first born—one who is chief, most beloved or distinguished (Exodus 4. 22; Colossians 1. 15). In God's sight and purposes he was the first among all monarchs, and specially .so in his tyjjical relation to Christ. 38-37. This relation is perpetual with David's descendants, as a whole typical in official position of his last greatest descendant. Hence though in personal relations an5' of them might be faithless and so punished, their typical relation shall continue. His oath confirms his promise, and the most enduring objects of earth and heaven illustrate
15. 17), of the family of Kohath. If the persons alluded to (1 Kings 4. 31 ; 1 Chronicles 2. 6), they were probably adopted into the tribe of Judah. Though called a song, which usually implies joy (Psalm 83. 1), both the style and matter of the Psalm are very despondent; yet the appeals to God evince faith, and we may suppose that the word song might be extended to such compositions.
1, a. Cf. on the terms used, Psalm 22. 2; 31. 2. 3. grave
—lit., /leM (Psalm 16. 10), death in wide sense. 4. go . . . pit—of destruction (Psalm 28. 1). asaman— a stouiman, whose strength is utterly gone. 5. Free . . . dead—Cut oft' from God's care, as are the slain, who, falling under His wrath, are left, no longer sustained by His hand. 6. Similar figures for distress in Psalm 63. 9; 69. 3. 7. Cf. Psalm 38. 2, on first, and Psalm 42. 7, on last clause. 8. Both cut otr from sympathy and made hateful to friends (I'salm 31. 11). 9. mine eye moiimeth—Ji, decays, or /aii?, denoting exhaustion (Psalm 6. 7 ; 31. 9). I . . . called —(Psalm 86. 5, 7). stretched ont—for help (Psalm 44. 20). 10. shall the dead [the remains of ghosts] arise—Ki., rise up, i.e., as dead persons. 11, I'Z amplify the foregoing, the whole purport (as Psalm 6.5) being to contrast death and life as seasons for praising God. 13. prevent—meet —I. e., he will diligently come before God for help (Psalm its perpetual force (Psalm 72. 5, 7, 17). by my holiness—as a holy God. once—one thing (Psalm 27. 4). that I will not \le—lit., if I lie—part of the form of swearing (1 Samuel 24.
6; 2 Samuel 3. 35). It shall . . . moon . . . heaven— "As the moon, and the witness in the sky is sure, i. e., the moon." 38-53 present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favour. 38. cast off—and rejected (cf. Psalm 15. 4; 43. 2; 44.
9). 39. An insult to the crown, as of Divine origin, was a profanation. 40-45. The ruin is depicted under several figures-a vineyard whose broken hedges, and a stronghold whose ruins invite spoilers and invaders; a warrior, whose enemies are aided by God, and whose sword' n edge
18.41). 14. On the terms (Psalm 27. 9; 74. 1; 77.7). 15. from . . . youth up—all my life. With 16, 17 the extremes of anguish and despair are depicted. 18. Into darkness Better omit "into"—mine acquaintances (are) darkness, the gloom of death, &c. (Job 17. 13, 14).
—lit., rock or strength (Joshua 5. 2) is useless; and a youth prematurely old. days of his youth—or, youthful vigour, i. e., of the royal line, or promised perpetual kingdom, under the figure of a man. 4G. How long! &c.—(Cf. Psalm 13. 1; 88. 14; Jeremiah 4. 4.) 47. These expostulations are excited in view of the Identity of the prosperity of this kingdom with the welfare of all mankind (Genesis 22. 18; Psalin 72. 17; Isaiah 9. 7; 11. 1-10); for PSALM LXXXIX. Ver.l-^2. O/^Cftan—(see Psalm 88., title). ThePsalmwas composed during some season of great national distress, perhaps Absalom's rebellion. It contrasts the promised prosperity and perpetuity of David's throne (with reference to the great promise of 2 .Samuel 7.), with a time when God appeared to have forgotten His covenant. The picture til us drawn may typify the promises and the adversities of Christ's kingdom, and the terms of confiding appeal to God provided appropriate prayers for the Divine aid and promised blessing. if sucli is the fate of this chosen royal line. 48. What mau—lit., strong man—s?iall live? and, indeed, have not all men been made in vain, as to glorifying God? 49-51. The terms of expostulation are used in view of the actual appearance that God had forsaken His people and forgotten His promise, and the plea for aid is urged in view .of the reproaches of His and His people's enemies (cf. Isaiah
1. mercies—those promised (Isaiah .55. 3; Acts 13. 34), and —faithfulness i. e., in fulfilling them. 2. I have said— expressed, lus well as felt, my convictions (2 Corinthians.37. 17-35). bear In my bosom—as feeling the aflllctioii of the people (Psalm 69. 9). footsteps—ways (Psalm 5(i. 6). Blessed, &c.—denotes returning confidence (I'salm 31. 13) Amen, and Amen—closes the third book of Psalms.
4. 11). 3, 4. The object of this faith expressed in God's words (2 Samuel 7. 11-16). with [or lit., to] my chosen—as the covenant is In the form of a promise. 6, 7. This is worthy of our belief, for His faithfulness (Is praised) by the congregation of saints or holy ones, i. e., angels (cf. Dt uteronomy .33.2; Daniel 8. 13). sons qf . . . mighty— PSALM XC.
(cf. Psalm 29. 1.) Ho Is He to be admired on earth. 8-14. To Illustrate His power and faithfulness examples are cited from history His control of the sea (the most
Ver. 1-17. Contrasting man's frailty with God's eternity, the writer mourns over -it as the punishment of sin. and prays for a return of the Divine favour. A Prayer [mainly
The Shile of the Godly. PSALMS XCI—XCV. The Psalmigt Hebukes his Enaniis.
8uch] 0/ Mo.ies t?ie man of Gorf—(Deuteronomy 33. 1; Joshua
name, from its sound resembling the muttered sound of meditation, as expressed also by the word. This is joined with the harp. 4. thy work—i. c, of providence (Psalm 90. 16, 17). 5. great . . . works—correspond to deep or vast thoughts (Psalm 40.5; Romans H. 2:5). 6. A brutish man knoweth not— t. e., God's works, so the Psalmist describes himself tPsalm 73. 22) when amazed by the prosperity of the wicked, now understood and explained. 8. This he does in part, by contrasting their ruin with God's exaltation and eternity, most high—as occupying the highest place in heaven (Psalm 7. 7; 18. 16). 9, 10. A further contrast with tlie wicked, in the lot of the righteous, safety and triumph, hoi-n . . . exalt—is to increase power (Psalm 75. 5). anolnte<l . . . fresh [or, new] oil (Psalm 23. 5) a figure for refreshment (cf. Luke 7. 46). Such use of oil is still common in the East. 11. see . . . [and] hear my desire—or, lit., look on my enemies and hear of the wicked (cf. Psalm 27. 11 ; 54. 7)—i. e., I shall be gratified by their fall. 13-14. The vigorous growth, longevity, utility, fragrance, and beauty of these noble trees, set forth the life, character, and destiny of the pious ; l.'i, and they thus declare God's glory as their strong and righteous ruler. PSALM XCIII.
14. fi) ; as such he wrote this (cf. titles of Psalm IS. and Psalm 3iii.
1. elwelliiig-plnce—home Ccf. Ezekiel 11. 10), as a refuge (f)t ufuronomy X. 27). %. brought fortli [anil] formed bcitli exprp.ss the idea of production by l)irtli. 3. to tlestruffioji lit., even to dust (Genesis 3. 19), wliicli is partly quoted in tlie last clause. 4. Even were our days now lOUO years, as Adam's, our life would be but a moment in God's siglit (2 Peter 3. 8). a ivntcli—or, tliird part of a night (C'f. Exodus 14. 24). 5, 0. Life is like grass, which, tlioufIi changing under the influence of tlie night's dew, and flourishing in the morning, is soon cut down and willu-rcth (Psalm 103. lo; 1 PeterL21}. 7, 8. For—Areason, this is the infliction of God's wratli. troubled lit., confounded by terror (Psalm 2. 5). Death is by sin (Romans 5.
12). Though secret, tlie light of God's countenance, as a candle, will bring .Sin to view (Proverbs 20. 27; 1 Corinthians
4. 1). 9. are passed—/)?., turn, as to depart (Jeremiali 6.4). Hpeiid lit., consume, as a tale lit., a thoiig/U, or, a sigh (Ezekiel 2. 10). 10. Moses' life was an exception (Deuteronomy 34. 7). It Is . . . Cut off—or, driven, as is said of the quails in using the same word (Numbers 11. 31). In view of this certain and speedy end, life is full of sorrow. 11. The whole verjje may l)e read as a question implying the negative, " IS'o one knows what thy anger can do, and whal tby wrath is, estimated by a true piety." 13. This "Ver. 1-5. This and the six following Psalms were applied by the Jews to the times of the Messiah. The theme is God's supremacy in creation and providence. lie prays we may know or understand, so as properly to number or appreciate the shortness of our days, that we may lie wise. 13. (Cf. P.salm 13. 2.) let It repent—a strong figure, as Exodus 3'2. 12, imploring a change in His dealings. 14:. early-promjitly. 15. As have been our sorrows, so let our joys be great and long. 16. thywork—or, providential acts, tliy glory—(Psalm 8. 5; 45. 3), the honour accruing from tliy work of mercy to us. 17. let the beauty—or sum of His gracious acts, in their harmony, be illustrated in us, and favour our enterprise.
1. God is described as a king entering on His reign, and, for robes of royalty, investing Himself with the glorious attributes of His nature. Tlie result of His thus reigning is the durability of the world. 3-4. His underived power exceeds the most sublime exhibitions of the most powerful oljjects in nature (Psalm 89. 9). 5. While His power Inspires dread. His revealed will sliould secure our confidence (cf. Psalm 19. 7 ; 25. 10), and thus fear and love combined, producing all holy emotions, should distinguish the worsliip we offer in His house, both earthlj'and heavenly. PSALM XCIV.
PSALM XCI. Ver. 1-16. David is the most probable author ; and the pestilence, mentioned 2 Samuel 24., the most probable of any special occasion to which the Psalm may refer. The changes of person allowable in poetry are here frequently made.
Ver. 1-23. The writer, appealing to God in view of the oppression of enemies, rebulves them for their wickedness and folly, and encourages himself, in the confidence that God will punish evil-doers, and favour His people.
1, 3. God's revenge is His judicial infliction of righteous punishment, show thyself—(Cf. Margin.) Lift up thyself—or. Arise, both figures representing God as heretofore Indifrerent (cf. Psalm 3. 7; 22. 16, 20). 3, 4. In an earnest expostulation he expresses liis desire that the Insolent triumph of tlie wicked may be ended. 5, 6. people [and] heritage—arc synonymous, the people being often called God's heritage. As justice to the weak is a sign of tlio best government, their oppression is a sign of the worst (Deuteronomy 10. 18; Isaiah 10. 2). 7. Their cruelty is only exceeded by their wicked and absurd presumption (P.salm
1. To divell in the secret place (Psalm 27. .5; 31. 20), denotes nearness to God. Such as do so abide or lodge secure from assaults, and can well use the terms of trust in r. 2. 3. snares . . . [and] noisome pestilence— ptocut'* o/ miscliiefH (Psalm o. iJ; r>2. 7), are expressive figures for various evils. 4. For the first figure cf. Deuteronomy 32. 11; Mark
21. 37. buckler III., surroimding—i. e., a kind of shield covering all ov(;r. 5. terror—or, wliat causes it (Proverbs
20.2). by nigbt—tlicn aggravated, arrow—i. e., of enemies. 7-8. The security is more valuable, as being special, and, therefore, evidently of God; and while ten thousands of the wicked fall, the righteous are in sucli safety, that they only see the calamity. 9-13. This exemption from evil is the result of trust in God, who employs niigels as ministering spirits (Hebrews 1. 14). 13. Even the fiercest, strongest and most insidious .animals may be trampled on with impunity. 14-lG. God Himself speaks
10. 11 ; 59. 7). 8. ye bnitlsh—(Cf. Psalm 73. 22 ; 92. 6.) «-ll. The evidence of God's providential government is found In His creative power and omni.sclenee, which also assure us that He can puiilsli the wicked In regard to all their vain purposes. 13, 13. On the other hand he favours though ho chastens, the pious, and will teach and preserve them till the prosperous wicked are overllirown. 14, 15. This results from His abiding love (Deuteronomy (el. Psaini 40. 10; 75. 2, 3). All the terms to express safety and peace indicate the most undoubting confidence (cf. Psalm 18. 2; 20, 1; 22.5). set kis love—that of the most ardent Iciiid. sliow Ulm—iit., make him see (I'salm 50. 23; Luke 2. 30). PSALM XCII. Ver. 1-1.5. A Psalm-song—(Ci. Psalm 30., title.) The theme
82. 15), which Is further evinced by His restoring order In His government, wlioso right administration will lie approved l)y the good. IG. These qneslioiis Imply that none other than G(><1 will help (Psalm (iO. 9), 17-19, a fact fully confirmed by his past e,\perlonco. dwelt In sllenev —as In the grave (Psalm 31. 17). my thoughts—or, anxious cares. 30. throne-power, riiler.s. Iniquity [and | mis* chief-both denote evils doiu? toothers, as 31. explains. 33,33. Yet ho Is .safe ill God's care. tlcl Vnce—(Psalm o9, Vs, that God should be praised for His righteous Judgments on tlie wicked and His care and defence of His people.
8iicli a tojiic, at all times proper, is specially so for the re-
Jlccl ions of the Sabbath-day.
9.) rock of . . . refuge—(Psalm 9. 9; IS. 2.) bring . . . Iniquity—{t;f. Psalm 5. 10; 7. 10.) in their . . . wlek«>a> uess—while they are engaged in evil-doing.
1. sing . . . nnmc—celebrate thy perfections. 3. In the morning . . . every niglit—diligently and constantly (Psaliti 4'2. 8). lovlng-klndncsH—iii., mercy, faltlifulu»-M*—in lulfl Uing promises (Psalm 89. 14). 3. In such a wor Kall proper aid must Ix; used. tvltU a . . . sound or, on Jligs/aion (cl. Psalm 9. 10), perhaps an Instrument of PSALM XCV.
Ver. 1-11. David (Hebrews 4. 7) exhorts men to praise
Exhorta'.ion to Praise God. PSALMS XCVI—CI. The People Exhorted to Worship Ood. blessings are in store, represented by light (Psalm 27. 1) and gladness, sown—to spring fortli alnindantly for sucli, who .alone can and well may rejoice in the holy governmentof their sovereign Lord (cf. Psalm 30. 4; 32. ii) PSALM XCVIII.
Ood for His greatness, ami warns them, i a God's words, against neglectins; His service.
1. The terms used to express the highest kind of joy. Rock—A lirni basis, giving certainty of salvation (Psalm
62.7). !J. coii>e . . . presence lit., approach, or, meet Him 'Psalm 17. 13). 3. al>ovc . . . gods—esteemed such by men, tliougli really nothing (Jeremiah 5.7; 10. 10-15). 4, Ver. 1-9. In view of the wonders of grace and rigliteoiisness displayed in God's salvation, tlie whole creation is invited to unite in praise.
6. The terms used descril)o the world in its whole extent, subject to God. G. come—or, enter, with solemn forms, as well as hearts. 7. Tliis relation illustrates our entire dependence (ef. Psalm 2^. •>; 74. 1). Tlie last clause is united by Paul (Hebrews:!. 7; U> the following (cf. Psalm 81. 8), 8-11, warning agjiust neglect; and this is sustained l>yoitinj; the meianclioly fate of t!}e:r rebellious ancestors, whose provoljing insolence is de,seribed by quoting the language of God's complaint (Numbers 14. 11) of their conduct at
1. gotten . . . vtctory—ii/., mafte.sniaiion, enabled Him to save His people, right hand, and . . . arm—denote power, holy arm—or, arm of lioliness, the power of His uniteil moral perfections (Psalm 22. 3; 32. U). ti. The salvallon i.s the result of his righ/eowsnes.1 (Psalm 7. 17; 31. 1, and ijotli are pul)licly displayed. 3. The union of mercy and truth (Psalm 57. 3; 85. 10) secure tlie blessings of the promise (Genesis 12.3; 18.18) to all the world (Isaiah .52.
Sleritxth and Miixsali, names given (E.xodus 17. 7) to commemorate their strife and contention with Him (Psalm
10). 4-6. make a loud noise—or, burst forth (Isaiah 14. 7;
78. 18, -II). err In tlieir heart—their wanderings in tlie desert were but types of tlieir innate Ignorance and per- 44.2:3). before . . . King—hail Him as your sovei'eign and while with every aid to demonstrate zeal and joj', intelligent creatures are invited to praise, as in Psalm 96. versene.ss. t.liat *l>ey sljouJd not—lit., if they, &c., part of the furin of swearing (cf. Numbers 14. 30; Psalm 89. 35).
11-Vi, inanimate nature is al.so summoned to honour Him who triumplis and rules iu righteousness and equity.
PSALM XCVI.
PSALM XCIX.
Ver. 1-13. The substance of this Psalm, and portions of tne 97th, 9Sth, and 100th, are fopnd in 1 Chronicles 16., whicli was used by David's directions In the dedication of the tabernacle on Mount Zion. The dispensation of the Messiali was typified by that event, involving, as it did, a more permanent seat of worship, and the introduction of additional and more spiritual services. Hence the language of the.se Psalms may be regarded as having a higher import than that pertinent to the occasion on which it was tlms publicly used.
Ver. 1-9. God's government is especially exercised In and for His Churcli, wliich should praise Him for His gracious dealings.
1. sittetlt . . . cherubim—(cf. 1 Samuel 4. 4; Psalm 80. 1). tremble . . . be moved—inspired with fear by His judgments on tlie wicked. 2. great in Zion—wliere He dwells (Psalm 9. 11). 3. thy . . . name—perfections of justice, power, Ac. great and terrible—producing dread (Deuteronomy 10. 17), and to be praised by those over whom He is exalted (Psalm 97. 9). It is holy—or. He is holy (v.
1-3. AH nations are invited to unite in this most joyful praise, new song lit., fresh, for new mercies (Psalm 33.
5, 9; Isaiah 6. 3). 4, 5. To His wise and righteous government all nations should render honour, king's... judgment—His power is combined with justice, he la holy—(cf. Psalm 22. 3). 6-8. The experience of these sei'- vants of God is cited for encouragement, among . . . priests, among . . . upon tlie Lord [and] He spake . , . pillar—may be referred to all three (cf. E.xodus 18. 19 ; Leviticus8.15; Deuteronomy .5. 5; ISamuel9. 13). Thecloudy pillar was the medium of Divine intercourse (Exodus 33.
3; 40.3). show forth lit., declare joyful tidings. The salvation illustrates His glory in its wonders of love and mercy. 4, 5. For He is not a local God, but of universal agency, while idols are nothing. 6. Honour and majesty—are His attendants, declared in His mighty works, wiiile power and grace are specially seen in His spiritual relations to His people. 7-9. Give—or, ascribe (Psalm 29.
1) due lionour to Him, by acts of appointed and solemn worsliip in His house. ofl Tering—of thanks, beauty of holiness—(Psalm 29. 2.) fear . . . lilm—(Psalm 2. 11.) 10.
9; Numbers 12.5). Obedience was united with worship. God answered them as intercessors for the people, who, though forgiven, were yet chastened (Exodus 32. 10, 34).
I.et all know that the government of the world is ordered in Justice, and they shall enjoy Arm and lasting peace (cf. Psalm 72. 3, 7; Isaiah 9. 6, 7). 11-13. For which reason the universe is invoked to unite in joy, and even inanimate nature (Romans 8. 14-22) is poetically represented as capable of joining in the anthem of praise.
PSALM C.
Ver. 1-5. As closing this series (cf. on Psalm 94), this Psalm is a general call on all the earth to render exalted praise to God, the creator, preserver, and benefactor of men.
PSALM XCVII. Ver. 1-1.'?. The writer celebrates the Lord's dominion over nations and nature, describes its effect on foes and friends, and exhorts and encourages the latter.
1, 3. 'With thankful praise, unite service as the subjects of a king (Psalm 2. 11, 12). 3. To the obligations of a creature and sul)ject is added that of a beneficiary (Psalm 95.
7). 4. Join joyfully in His public worship. The terms are, of course, figurative (cf. Psalm 84. 2; 92. 13; Isaiah
1-2. Tliis dominion is a cause of Joy, because, however our minds are oppressed with terror before the throne of the King of kings (Exodus 19. 18; Deuteronomy 5. 22), we know it is based on righteous principles and judgments which are according to truth. 3-5. The attending illustrations of God's awful justice on enemies (Psalm S3. 14) are seen in the disclosures of His almighty power on the elements of nature (cf. Psalm 46. 2; 77. 17; Habakkuk .3. 6, &c.). 6. heavens—or, their inliabitants (Psalm 50. 6), as opposed to nations in the latter clause (cf. Isaiah 40. 5; 66.
66. 23). Enter—or, Come with solemnity (Psalm 95. 0). 5. The reason : God's eternal mercy and truth (Psalm 25. 8;
89. 7). PSALM CI.
Ver. 1-8. In this Psalm the profession of the principles of his domestic and political government testifies, as well as actions in accordance with it, David's appreciation of God's mercy to him, and His judgment on his enemies: and thus he sings or celebrates God's dealings.
18). 7. Idolaters are utterly put to shame, for if angels must worship Him, how much more those who worshipped them, all ye godo lit., all ye angels (Psalm 8. 5; a. He avows his sincere purpose, by God's aid, to act uprightly (Genesis 17. 1; Psalm 18. 30). 3. set . . . eyes—as an example to be approved and followed, no wicked thing —lit., word, plan or purpose of Belial (Psalm 41. 8). work of . . . aside—apostates, not cleave to ine—I will not be implicated In it (cf. Psalm 1. 1-3). 4. A froward [or, per- 1.38. 1 ; Hebrews 1.6; 2. 7) laul quotes, not as a prophecy, hot Hs language used ir regard to the Lord Jehovah, who Sn the Old Testament t/i<?o;>/i.<T7ita is the second person of the Godhead. 8, 9. The exaltation of Zlon's king Is joy to the righteous and sorrow to the wicked, daughters of Judah—(Cf. Psalm 48. 11.) above all gods—(Psalm 95. 3.) tO-13. Let gratitude for the blessings of providence and grace incite saints (Psalm 4. 3) to holy living. Spiritual verse] heart^-(Psalm 18. 20.) Such a temper I will not Indulge, nor even know evil or wickedness. 5, 6. The sla-jderers and haughty persons, so mischievous in society, I Will disown; but—Mine eyes . . . upou—or, I will select 375
A Orieivus Complaint. PSALMS CII—CIV. Tlie Mighty Power of God. reliable and honest men for my servants. 7. not dwell —Ut., not iit, or tarry, or be established. 8. tvlll early gtmction—ii., pit of corruption (Psalm 16. 10). croivneth —or, adorneth (Psalm 11). tender mercies—compassions (cf. Psalm 25. 6; 40. 11). 5. By God's provision, the saint retains a youthful vigour like the eagles (Psalm 92. or, diligently, city of the Lord—or, holy place (Psalm 48.
2), where wicked men shall not be tolerated. PSALM CII.
14; cf. Isaiah 40. 31). 0. Li./., rigt Uconmcss and judtjmaiU. denoting various acts of God's government. 7. ways of providence, etc., as usual (P.salm 2>. 4 ; 67. 2). nets—/i'/.. wonders (Psalm 7. 11 ; 78. 17). 8-10. God's benevolence im-
Ver. 1-28. A prayer ^of t?ie afflicted, &c.—The general terms seem to denote the propriety of regarding the Psnim as suitably expressive of the anxieties of any one of David's descen dants, piously concerned for the welfare of the Church. It was probably David's composition, and, tlioush specially suggested by some peculiar trials, descriptive of future times. Overu'helmed—{ct. Psalm 61. 2). Complaint—(Psalm oo. 2.) Pouring out the soul—(Psalm 6"2. plies no merit. He shows it to sinners, who also are chastened for a time (Exodus 34. 6). keep (anger)—in Leviticus 19. 18, bear a grudge (Jeremiah 3. 5, 1'2). 11. great efficient. 13. removed . . . from ns—so as no longer to affect our relations to Him. 13. pitictli lit., has compassion on. 14. he [who formetl. Psalm 94. 9) knowetli our ftiune— Ji/., our form, we are dust—made of and tending to it (Genesis 2. 7). 15, 16. So short and frail is life that a breath may destroy it. it is gone lit., it is 7wt. know it no more—no more recognize him (Psalm 90.6; Isaiah
8.) The tone of complaint predominates, though in view of God's promises and abiding faithfulness, it is sometimes exclianged for that of confidence and hope.
1-3. The terms used occur in Psalm 4.1; 17.1,6; 18.6; SI. 2, 10; 37. 20. 4. (Cf. Psalm 121. 6.) so tliat 1 forget—or, have forgotten, i.e., in my distress (Psalm 107.18), and hence strength fails. 5. voice . . . groaning—effect put for cause, my agony emaciates me. (5, 7. The figures express extreme loneliness. 8. sworn against ine—or lit., by me, wishing others as miserable as I am (Numbers 5.
40. 6-8). 17, 18. For similar contrast cf. Psalm 90. 2-6; 102.
27, 28. sncli . . . covenant—limits the general terms preceding. rig Uteoii8i»ess—as usual (Psalm 7. 17 ; 31.1). 19. God's firm and universal dominion is a pledge that He will keep H;s promises (Psalm 11. 4; 47. 8). 20-33. do his commandments . . . word—or, lit., so as to hearken. tSc, 21). 9. nslies—a figure of grief, my bread; weeping or *ears, my drink (Psalm 80. 5). 10. lifted . . . cast me down—or, cast me away as stubble by a whirlwind (Isaiah i. e., their acts of obedience are prompt, so that tliey are ever ready to hear, and know, and follow implicitly His declared will (cf. Deuteronomy 26. 17; Luke 1. 19). ye Ikis hosts—myriads, or armies, as corresponding to angels of great power: denoting multitudes also, all his workscreatures of every sort, everywhere.
61. 6). 11. sliadow . . . declineth—soon to vanish in the darkness of nlglit. 1:4. Contrast with man's frailty (cf. Psalm 90. lliy remembrance—that by which thou art remembered, tliy promise. 13, 14. Hence it is here adduced, for [or, ivhen] . . . the set time, &c.—the time promised, the indication of which is the interest felt for Zion by the'people of God. 15-17. God's favour to the Church will afl'ect her persecutors with fear. When the I/ord sitnll bnild—or better, Because the Lord liath built, &c., as a reason for the effect on others ; for in thus acting and hearing the humble. He is most glorious. 18. people . . . created— (cf. Psalm 22. 31), an organized body, as a Church. 19-83. A summary of what shall be written. For—or. That, as introducing the statement of God's condescension, to loose . . . appointed—or, deliver them fPsalm 79. 11). To declare, &c., or. That God's name may be celebrated in the assemblies of His Cliurch.galliered from all nations (Zecharlah 8. 20-23), and devoted to His service. a3-28. The writer, speaking for the Church, finds encouragement in the midst of all his distresses. God's eternal existence is a pledge of faitlilulncss to His promises, in tile way—of providence, weakened—/(V., afflicted, and made fearful of a premature end, a figure of the apprehensions of the Church, lest God might not perform His promise, drawn from those of a person in view of the dangers of early death (cf. Psalm 89. 47). Paul (Hebrews 1. 10) quotes V. 2G-2S as addressed to Christ in His Divine nature. The scope of the Psalm, as already seen, so far from opposing, favours this view, especially by the sentiments of v. 12-15 (cf. Isaiah 60. 1). The association of the Messlali with a day of future glory to the Church was very intimate In tlio minds of Old Testament writers, and with correct views of His nature It is very consistent tliat He should be addressed as the Lord and Head of His Church, who would bring about that glorious future on which they ever dwelt with fond and delightful anticipations.
PSALM CIV.
Ver. 1-35. The Psalmist celebrates God's glory in His works of creation and providence, teaching the dependence of all living creatures ; and contrasting the happiness of those who praise Him with the awful end of the wicked.
1. God's essential glory, and also that displayed by Hia mighty works, afford ground for praise. 3. Ilglit—Is i» figurative representation of the glory of the invisible God (Matthew 17. 2; 1 Timothy 6. 16). Its use in this connection may refer to the first work of creation (Genesis 1. 3). stretelies ont tlic heavens—the visible heavens or sky which cover the earth as a curtain (Isaiah 40. 12). 3. tu tlie waters—or, it maybe with; using this fluid for the beams, or fiames, of His residence accords with the figure of clouds for chariots, and winds as means of conveyance, walketli—or, moveth (cf. Psalm 18. 10, 11; Amos 9. 6). 4. This is quoted by Paul (Hebrews 1. 7) to denote the subordinate position of angels, i.e., they are only messengers as otlier and material agencies, spirits— lit., UHttds. flaming llr«—(Psalm 105. 32) being here .so called. 5. The earth Is firmly fixed by His power. 6-9. These verses rathir descrilxtlie wonders of tlie flood thun the creation (Genesis 7. l!l, 20; 2 IVter 3. 5, 6). God's methiHl of arresting the Ihxul and making its waters subside Is poetically called a rebuke (Psalm 76.0; Isaiah 50. 2), and the process of tluir subsiding by undulations among the hills and valleys Is vividly descril)ed. 10-13. Once liestructive, these wateis arc subjected to the service of God's crenturi's. In rain and dew IVoni Ills chajnbers (cf. r. 3), and fonnlainsand slre;«ms, tli<\v gi ve drink to thirsting animals, and fertilize the soil. Trees tims nourished supply homes tosinging birds, and the earth teems with the productions of God's wise agi-ncics. It, 15, so that men and beasts are alniixlantly i>ri)vided with food, for tlie servlc< lit., for the culture, Ac, by which lie secures the results, oil . , . hIiIix^— lU., in<i/:i,'S hi.\ face to shi)ie mnrc than PSALM CIII. Ver. 1-22. A Psalm of Joyous praise, in which the writer rises from a tliankful acknowledgment of personal blessings to a liv(!ly celebration of God's gracious attributes, as not only intrinsically worthy of praise, but as specially suited to man's frailty, and concludes by invoking ail creatures to unite In his song. oil, i. (?., .so (^hoers and Invigorates liim, that outwardly ho appears better than if anointed, strengtltenelli . . . heart-gives vigour to man (cf. .ludgcss 19.5). 10-19. Goii's care of even wild animals and un<'i\ltivated parts of the earth. 30-3.'{. He provides and adapts to man's wants the appointed limes an<rsens;>ns. 34-30. l'"roni a view of the earth thus lull of God's Idesslngs, the writer imsseo to the sea, which, in Its i)nineiislty, and as a scene and means of nnin's a<'tlvity In commerce, and the home of countless nuiltltudcs of creatures, also displays Divlno
1. ItlesH, Ac—wlien God Is the object, praise, my soul —myself (rsalni 3. 3; 2.'). 1), with allusion to the act, as one of Intelligence, all . . . witlilii me—(Deuteronomy 6. 5.) his lioly name—(Psalm h. 11), His complete moral perfections. 'Z. forget not all—not any, none of His benefits. 3. diseases, as jienal Inlllctlons (Deuteronomy 39.2; 2 Cln'onicles 21. 19). 4. redcemetli—cost Is Unpllcd. de376
Exhortation to PraUt God. PSALM CV. His Care for His Servants. power and beneficence. The mention of leviathan—(Job (cf. Genesis 20. 7). The "anointed " are those ve:5sel8 of God, consecrated to His service, "in whom (as Pharaoh said jf Josepli, Genesis 41. 38) the Spirit of God is." [Hengstenberg.] 16. God ordered the famine. God " called for famine," as if it were a servant, ready to come at God's bidding. Cf. the centurion's words, as to disease being God's servant (Matthew 8..8, 9). staif of bread what supports life (Leviticus 26.26; Psalm 104.1.5; Isaiah
40. 20) heig Utfeus the estimate of the sea's greatness, and of His power who gives sucli a place for sport to one of His creatures. 2T-30. The entire dependence of this immense family on God is set forth. Witli Him, to kill or make alive is equally easy. 2'o hide His face is to withdraw favour (Psalm 13. 1). By His spirit, or breath, or mere word, He gives life. It is His constant providence which repairs the wastes of time and disease. 31-34. While God could equally glorify His power in destruction, that He does it in preservation is of His ricli goodness and mercy, so that we may well spend our lives in grateful praise, honouring to Him, and delightful to pious hearts (Psalm
3.1). upon tlie land—viz., Canaan (Genesis 41. .54). 17-21. Joseph was sent of God (Genesis 45. 5). lixirt -witli fcttera —(Genesis 40.3). was laid in iron lil., his s(mI, or, ha (Psalm 16. 10) came into iron, or, he was bound to his griet (cf. Psalm 3. 2 ; 11. 1). Josepii is referred to as being an ap propriate type of those "bound in at Uietion and iron'- (Psalm 107. 10). The "soul" is put for tlie whole person, because the soul of the captive sutlers still more than tho' body. Ills wortl came—His proplieey (Genesis 41. 11-20) to the officers came to pass, or was fulfilled (Judges 13. 12, 17
1-17. 1). 35. Those wiio refuse such a protector and withhold such a service mar the beauty of His works, and must perish from His presence. The Psalm closes with an invocation of praise, the translation of a Hebrew phrase, which is used as an English word, " Hallehijah," and may have served the purpose of a chorus, as often in our psalmody, or to give fuller expression to the writer's emotions. It. is peculiar to Psalms composed after the captivity, as Selah is to those of an earlier date.
1 Samuel 9. 6, explain tlie form of speeoli). llie word [or, saying, or decree] of tUe Lord tried [or, proved] liim- -by the afflictions it appointed him to endure before his elevation (cf. Genesis 41. 40-4.3). 22. To bind—Not literally bind; but exercise over them absolute control, as llie parallel in the second clause shows; also Genesis 41. 40,44, in which not literal fettering, but commanding obedience, is spoken
PSALM CV.
"Ver. 1^5. After an exhortation to praise God, addressed especially to the chosen people, the writer presents the special reason for praise, in a summary of their history from the calling of Abraham to tlieir settlement in Canaan, and reminds them tliat their obedience was the end of all God's gracious dealings. of. It refers to v. 18. The soul that was once bound itself now binds others, even princes. Tiie same moral binding
Is assigned to the saints (Psalm 149. 8). teacU . . . senators wisdom—the ground of his exaltation by Piiaraoh was his jywf/om (Genesis 41. 39), viz., in state policy, and ordering well a kingdom. 33-25. Israel . . . and Jacob —i. e., Jacob himself is meant, as v. 24 speaks of his people.
1. call . . . name—(Psalm 79. 6 ; Romans 10. 1.3.) Call on Him, according to His historically manifested glory. After the example of Abraham, who, as often as God acquired for Himself a name in guiding him, called in solemn worship upon the name of the Lord (Genesis 12. 8; 13.
Still, he came with his whole house (Genesis 46. 6, 7). so Jouiiied—(Genesis 47. 4). land of Ham—or, Egypt (Psalm
78.51). turned tlieir lieart—God controls men's free acts
4). atnoiig tlie people—or, peoples (Psalm 18. 49). decOa —or, wonders (Psalm 103. 7). 3,4. Seeking God's favour is the only true mode of getting true happiness, and His slrenglh is tlie only true source of protection (cf. Psalm 32.
(cf. 1 Samuel 10. 9). "When Saul had turned liis back to go from (God's prophet) Samuel, God turned (Margin) him to anotlier heart" (see Exodus 1. 8, &c.). Whatever evil the wicked man plots against God's people, God holds bound even his heart, so as not to lay a single plan except what God permits. Thus Isai.ali (4-3. 17) saitli it was God wlio brought forth the army of Pharaoh to pursue Israel to their own destruction (Exodus 4. 21 ; 7. 3). Moses . . . cbosen—both wliat they were by Divine choice (Psalm 78.
11; ii). IG). Glory . . . name—Boast in His perfections. The world glories in its horses and chariots against the Church of God lying in the dust; but our hope is in the name, i. e., the power and love of God to His people, manifested in past deliverances. 5, 6. jutlgments . . . moutli His judicial decisions for the good and against the wicked. clio>ien—rather qualifies children than Jacob, as a plural. 7. Rather, " He, Jeliovali, is our God." His title, Jehovah, implies that He, tlie unchangeable, self-existing Being, makes things to be, i. e., fulfils His promises, and therefore will not forsake His people. Though specially of His people, He is God over all. 8-11. The covenant was often ratified, commancled—or, ordained (Psalm 68. 28). woi-d—answering to "coven.'int" in the parallel clause, 70). 27. signs—za., wordLs of signs, or rather, as words in Hebrew mean things, " things of His signs," i. e.. His marvellous tokens of power (Psalm 14.5. 5, Margin). Cf. the same Hebraism (Psalm 65. 3, Margin). 28-36. The ninth plague is made prominent as peculiarly wonderful, tliey rebelled not—Moses and Aanm promptly obeyed God (Hebrews 11. 27) (cf. Exodus 7.-11. and Psalm 78. 44-51, with which this summary sub.stantiall,v agrees). Or, ratiier, the "darkness" here is figurative (Jeremiah 13. 16), the literal plague of darkness (Exodus 10. 22, 23) being only alluded to as the symbol of God's wrath which overliung Egypt as a dark cloud during all the plagues. Hence, it is placed viz., the word of promise, wliich, according to v. 10, He set forthforan inviolablelaw. toa . . . generations—perpetually. A verbal allusion to Deuteronomy 7. 9 (cf. Exodus
20.6). 9. Wiiicli covenant — or, "\Vord"(i'. 8). 10, 11. Alluding to God's promise to Jacob (Genesis 28.13). Out of tile whole storehouse of the promises of God, only one first, out of the historical order. Thus, "They reijelled not (t. e., no longer) against His word," refers to the Egyptians. Whenever God sent a plague on them, (hey ivere ready to let Israel go, though refusing when the plague ceased. "His word " is His command to let Israel go. [Hengstenberg.] Of the ten plagues, only eight are mentioned, tlie fifth, the murrain of beasts, and the sixth, the boils, being omitted. 29, 30. He deprived them of their favourite fish, and gave them Instead, out of the water, loathsome frogs, and {v. 31) upon their land tormenting flies (^/le do,f/-.;?y, according to JlAUUERiand lice {gnats, Heng.stenberg). 32. bail for rain—instead of fertilizing showers, hail destructive to trees. Tills forms the transition to the vegetable kingdom. The locusts in Is prominently brought forward, namely, that concerning the possession of Canaan. Every thing revolves round this. The wonders and .judgments have all for their ultimate design the fulfilment of this promise. 12-15. few. . . in nnmber—alluding to Jacob's words(Genesis 34.30), " I being./'«« in mtinher." yea, very tew-— lit., " as a few," i. e., like fewness itself (cf. Isaiah 1. 9). strangers— sojourners in the land of tlieir future inheritance, as in a Ktrange country (Hel)rews 11. 0). 13. from one nation to nnotl»cr—and so from danger to danger; now in Egypt, now in the wilderness, and lastly in Canaan. Though a few strangers, wandering among various nations, God protected tliem. reproved Ittngs—Pharaoh of Egypt and Ablmekch of Gerar (Genesis 12.17; 20.3). Toucli not Referring to Genesis 20. 11, where .\bimelech says of Isaac, " He that touchelh this man or his wife sliall surely be put to death." mine anointed—as specially consecrated to aie (Psalm 2. 2). The patriarch was ttie propliet, priest, apJ king of his family, iny propliets—in a .similar sense
V. 34 similarly are destructive to plants. ga-»e tliem—referring to Leviticus 20. 4, "I give you rain in due season." His "gift" to Israel's foes is one of a very dlirerent kind from that bestowed on His people. 33. tlieir coasts—all their land (Psalm 7.S. .54). 34. caterpillars—//C, the tickers up, devouring insects; probably the hairy-winged locutt, 36. tbc cbief— thefirstlings, Ac. The ascending climax passes from the food of man to man himself. Tlie language
J7i6 Hebellion of the People. PSALM CVI. The Mercy nj God towards Ihem, here Is quoted from Psalm 78. 51. 37. with gUver and golA—pre.si-nfed them by the Egyptians, as an acknowtheir new rebellion and temptation was visited by God with fresh punishment, inflicted by leaving them to tha result of their own gratified appetites, and sending on them spiritual poverty (Numbers 11. 18). They soon forgat—;i7., T?iey liasled, they forgat (cf. Exodus 32. 8). " They have turned aside quickly (or hastily) out of the way." The haste of our desires is such that we can scarcely allow God one day. Unless He immediately answer our call, Instantly then arise impatience, and at length despair, his works—(Deuteronomy 11. 3, 4; Daniel 9. 14.) hU counsel—they waited not for the development of God's counsel, or plan for their deliverance, at His own time, and in his own way. 14. Lit., lusted a lust (quoted from Numbers U. 4, Margin). Previously, tliere had been impatience as to necessaries of life ; here it is lusting (Psalm 78. 18). 15. but sent leanness-ratlier, "and sent," i. c, and thus, even in doing so, the punishment was inflicted at the very time their request was granted. So Psalm 78. 30, "While their meat was yet in their mouths, the wrath of God came upon them." soul—the animal soul, which craves for food (Numbers 11. G; Psalm 107. IS.) This soul got its wish, and witii it .md in it its own punishment. The place was therefore called Kibroth-tiattaavah, " the graves of lust," because there they buried the people who had lusted. Animal desires when gratified mostly give only a hungry craving for more (Jeremiah 2. 13). 16, 18. All the congregation took part with Dathan, Korah, &c., and their accomplices (Numbers 16. 41). Aaron the saint lit., ltt« holy one, as consecrated priest; not a moral attribute, but one designating his office as holy to the Lord. The rebellion was followed by a double punishment: (1) (v. 17) of the non-Levitical rebels, tlie Keubenites, Dathan and Abiram, &c. (Deuteronomy 11. 6; Numbers 26. 10), these were swallowed up by the earth, covered—" closed upon them" (Numbers 16. 33). (2) Of the Lcvilical rebels, with Korah at their head(v. 18; Numbers 16.35; 20. 10), these had sinned by flre, and were punished by lire, as Aaron's (being high priest) sons had been (Leviticus 10.2; Numbers 16. 1-3.5). 19-33. From indirect setting God at naught, they pass to direct, made—thougli prohibited In Exodus ledgment due for their labours in their bondage (cf. Exodus 12. 35). one feehle person—or, stumbler, unfit for the line of march. Cf. "harnessed,"*, e., accoutred and marshalled as an army on march (Exodus 13. 18; Isaiah 5.
27). 38—(Cf. Kxodus 12. 33; Deuteronomy 11. 2.5.) 39. covering—in sense of protection (cf. Exodus 13. 21; Numbers
10. .34). In the burning sands of the desert the cloud protected the congregation from the heat of the sun; an emblem of God"s protecting favour of His people, as interpreted by I.saiali (Isaiah 4. 5, 6; cf. Numbers 9. 16). 4^-45. Tlie reasons for these dealings: (1) God's faithfulness to His covenant, "His lioly promise" of Canaan, is tlie fountain wlience flowed so many acts of marvellous kindness to His people (cf. 1'. S. 11). Exodus 2.24 is the fundamental passage. [Hengstenberg.] (2) That they might be obedient. Tiie observance of God's commands by Abraham was the object of t.lie covenant with him (Genesis IS. 19), as It was also the object of tlie covenant witli Israel, that tiiey miglit observe God's statutes, remembered . . . and Abraham—or, " remembered His holy word (i. e., covenant confirmed) ivi/h Abraham." Inherited the labour—j. e., tlie fruits of their labour; their corn and vineyards (Josliua 21. 43-45).
PSALM CVI.
Ver. 1-48. This Psalm gives a detailed confession of the sins of Israel in all periods of their history, with special reference to the terms of tlie covenant as intimated (Psalm 105. 45). It is introduced hy praise to God for tlie wonders of His mercy, and concluded by a supplication for His favour to His atllicted people, and a doxology.
1. Praise, Ac—(Psalm 104. 24), begins and ends the Psalm, intimating tlie obligations of praise, however we sin and suffer. 1 Chronicles 16. 34-36 is the source from which the beginning and end of this Psalm are derived. a. His acts exceed our compreliension, as His praise our powers of expression (Uoiiiaiis 11. 33). Their unutterable greatness is not to keep us back, but to urge us the more to try to jiraise Him as liest we can (Psalm 40. 5; 71. 15). 3. Tlio blessing is limited to tliose whose principles and acts are riglu. How " blessed" Israel would be now. If he liad "observed God's statutes" (Psalm 105.45). 4,5. In view of the desert of sins to be confessed, the writer invokes God's covenant mercy to liimself and the Churcli, in whose welfare he rejoices. The speaker, me, I, is not the Ps.almist liimself, but the people, tlie present generation
20. 4, 5 to make a likeness, even of the true God. calfcalled so In contempt. They would have made an ox or bull, but their idol turned out but a calf; an imitation of the Divine .symbols, the cherubim; or of the sacred bull of Egyptian idolatry. This Idolatry was more sinful in view of their recent experience of God's power in Egypt and His wonders at SInal (E.xodus 32. I-C). Though Intending to worship .leliovah under the symbol of the calf, yet a.s this was incompatible witli his nature (Deuteronomy 4. 1.5-17), they in reality gave up Him, and so were given up by Hlin. Instead of the Lord of heaven, they had as their glory the image of an ox that does nothing but eat grass. 33. he said—I'iz., to Moses (Deuteronomy (cf. V. 0). visit—(Cf. Psalm H. 4.) see the good—participate In it (Psalm 37. 13.) thy chosen— 1'/2., Israel, God's elect (Isaiali 43. 20; 45. 4). As God seems to have fori/olten them, they pray that He would "remember" them with the favour whicli helotigs to His own people, and which once they had enjoyed, tiklne Inheritance—(Deuteronomy 9. 29; 32. 9.) G. Cf. 1 Kings 8. 47; Daniel 9. 5, where the same three verbs occur in the same order and connection, the original of tlie two later passages being the tlist one, the prayer of (Solomon in dedicating the temple, sinned . . . fathers—like tliem, and so partaking of their guilt. The terms denote a rising gradation of sinning (cf. Psalm 1. 1). with our fathers—we and tliey together forming one
9. 13). With Ood, saying is as certain as doing; but His purpose, whilst full of wrath against sin, takes Into ftccouiit the mediation of Him of whom Moses was the typo (Exodus 3'2. U-14; Deuteronomy 9. 18, 19). Moses his chosen —t. c., to be his servant (cf. Psalm 105. '20). In the breach —as a warrior covers with his body the broken part of a wall or fortress besieged, a perilous place (Ezekiel 13,5;
22. 30). to turn away [or, prevent) his wrath—(Numbers
25. II ; Psalm 78. 38.) 34-'e7. The sin of refusing to invade Canaan "the pheasant land" (.lerenilah 3. 19; Ezeklel20. 0; Daniel 8. 9), " the land of beauty," was punished by the destruction of that generation (Numbers 14. 28), and the threat of dispi-rslon (Deuteronomy 4. 2.5; 28. ;?2) afterwards made to their post(<rlty, and fulfilled in the great calamiliiiiss f)r corrupt ion. 7-l!4. Special confession. Their rebellion at the sea (Kxodus 14. 11) was because they had not remembered nor understood Ciod's miracles on their liehalf. That God saved thein In their unbelief was of His mere mercy, and for His own glory, the sea . . . the Red Sea—the very words in which Moses' song celebrated the scene of Israel's deliverance (Exodus 15. 4). Israel began to ri Oiel against God at the very moment and scene Of his deliverance by God! 8. for his name's sake— ties now bewaili'd, may have also lieen then added, despised—(Numbers 11. .'U.) lielleved not his woitl-by which lie promised He would give them the land; but rather tlu! word of the faithless spies (<^f. Psalm 78. '22).
(E/.cklel •-'(). 14.) ». roimked—(Psalm 101.7.) as titroiiKh the wilc Urness-(Isaiah «3. 11-14.) la. believed . . . his words— this Is said not to praise the Israelllt's, but God, who conslralned even so unb('ll((ving a peoph; momentarily to " bellevc!" whilst In Immediate view of His wonlilted up his hand—or, swore, the usual form of swearing (cf. Numbers 1 1. 311, Margin). 37. To overthrow—///., " To make them full :" alluding lo the words (Numbers 14.39). anioiiK . . . nations lands— the " wtlilerne.ss" was not more destructive to the fathei-.i (v. 26) than reshlence among the heathen (" nations") shall be to the children. ders, a faith which thcy Immediately after lost (v. 13; Exodus 11. 31; 15. 1). I3-l.'». The faith Induced by God's display of power In their behalf was short-lived, and 378
Leviticus '26. 33, ;)S Is here, before the Psalmist's mluU, the (ixxTa Providence over Ilis People. PSALMS CVII—CIX. David Devotclh hif> Enemies. determination against the "seed" when rebellious, being not erprr.ised in Numbers U. 31-3.3, but implied in the determination against tlie fathers. 38-30. sacrifices of the dernl I. p.. of lifeless idols, contrasted with "the living Go<l" (Jeremiah 10.3-10; cf. Psalm 115. 4-7; 1 Corinthians alllicted lit., rrfflict themselves, i. e., bring on disease, denoted by loathing of food, and drawing near unto [lit., even to] the gates [or, domains, Psalm 9. Ui) of death, sent his word—i. e., put forth His power, their destructions i. e., that which threatened them. To the chorus Is added the mode of giving thanks, by a sacrifice and joyful singing (Psalm 50. 14). 23-.32. Here are set forth the perils of seafaring, futility of man's and efficiency of God's help, go . . . sea—Alluding to the elevation of the land at the coast. Tliese see . . . deep—Illustrated both by the storm He raises and the calm He makes with a word (Psalm 3ii. 9). waves thereof— Hi.i waves (God's, Psalm
12. On the words, "joined themselves to Baal-peor," seo Numbers 2,"). 2, 3, 5. Baal-peor, i. e., the possessor of Peor, tlie mountain on wliich Chemosh, the idol of lloab, was worshipped, and at the foot of which Israel at the time lay encamped (Numl)ers 2!. 2.S). The name never occurs except ir connection witii that locality and that circumstance. provo Uccl—excited grief and indignation (Psalm
42.7). arc . . . end lit., all their voisdom swallows up itself, destroys itself by vain and contradictory devices, such as despair induces. He maketh . . . calm—or, to stand to stillness, or in quiet. Instead of acts of temple worship, those of the synagogue are here described, where the people with the assembly, or session of elders, convened for reading, singing, prayer, and teaching. 33-41. God's providence is illustriously displayed in His influence on two great elements of human prosperity, the earth's productiveness, and the powers of government. He punishes
6.7: 78. r-S). stood—as Aaron "stood between the living nnd tlie dead, ami the plague was stayed" (Numlers 16. 48). executed .Judgment lit., judged, including sentence and act. 31. counted . . . rlsliteousness—"a.just and revvardable action." tor—or, unto, to tlie procuring of righteousness, as in Romans i. 2; 10. 4. Here it was a particular act, not faith, nor its oliject Christ; and ivhaturis procured was not Jus tifying righteousness, or what was to be rewarded with eternal life; for no one act of man's can be taken for complete obedience. BTit it was that which God approved and rewarded witli a perpetual priesthood to him and his descendants (Numl>ers 25.13; 1 Chronicles fi. 4, Ac). 32, 33. (CC. Numbers 20. 3-12; Deuteronomy 1.37; 3. 28.) went tlie wicked by destroying the sources of fertility, or, in mercy, gives fruitfulness to deserts, which become the homes of a busy and successful agricultural population. By a permitted misrule and tyranny, this scene of piosperity is changed to one of adversity. He rules rulers, setting up one and putting down another, wander . . . wilderness—reduced to misery (Job 12.21). 42, 43. In this providential government, good men will rejoice, and the cavils of the wicked will be stopped (Job 5. 16; Isaiah ill with [lit., vas had for] Moses—his conduct, though lindei great provocation, was punished by exclusion from Caiiaati. 34-39. They not only failed to expel the heathen, as God "commanded" (Exodus 21. 32, 33), lit., said (they should], hut conformed to their idolatries, and tlius Iiecaine spiritual adulterers (Psalm 73. 27). nnto devils Sepluagint, demons (cf. 1 Corinthians 10. 20), or evil spirits, polluted witU blood— blood, or murder (Psalm o. 6; 2(i.
52.15), and all who take right views will appreciate God's unfailing mercy and unbounded love.
91. 40-4.3. Tliose nations first seduced and then oppressed them rcf. Judges 1. 34; 2. 14; 3. 30). Their apostasies ungratefully repaid God's many mercies til! He finally abandoned them to punishment (Leviticus 20. .39). 44-46. If, as is probable, this Psalm was written at the time of the captivity, the writer now intimates the tokens of God's returning favour, repented—(cf. Psalm 90. 13). made... pitied— (1 Kings 8.50; Daniel 1. 9). These tokens tncourage the prayer and the promise of praise (Psalm 30. 4), which is well closed by a doxology.
PSALM CVIII.
Ver. 1-13. This Psalm is composed, v. 1-5 of Psalm 57.
7-11, and v. 6-12 of Psalm 60. 5-12. The varieties are verbal and trivial, except that in v. 9, "over Pliilistia will I triumph," differs from Psalm 60. 8, the interpretation of which it confirms. Its altogether triumphant tone may intimate that it was prepared by David, omitting the plaintive portions of the other Psalms, as commemorative of God's favour in the victories of His people.
PSALM CVII.
PSALM CIX. Ver. 1-31. The writer complains of his virulent enemies, on whom he imprecates God's righteous punishment, and to a prayer for a Divine interposition in his behalf appends the expression of his confidence and a promise of his praises. This Psalm is remarkable for the number and severity of its imprecations. Its evident typical character (cf. v. 8) Justifies the explanation of these already given, that as the language of David respecting his own enemies, or those of Christ, it has respect not to the penitent, but to the Impenitent and implacable foes of good men, and of God and His cause, whose inevitable fate Is thus indicated by inspired authority.
Ver. 1-43. Although the general theme of this Psalm may have been suggested by God's special favour to the Israelites In their restoration from captivity, it must be regarded as an Instructive celebration of God's praise for His merciful providence to all men in their various emergencies. Of these several are given—captivity and bondage, wanderings b.v land and sea, and famine; some as evidences of God's displeasure, and all the deliverances as evidences of His goodness and mercy to them who humbly seek Him.
1, 2. This call for thankful praise is the buiden or chorus (cf. t>. 8. 15, Ac), reileemed of the Liord—(cf. Isaiah .35. 9,
1. God of my praise—its object, thus recognizing God as a certain helper. Be not silent (cf. Psalm 17. 13; 28. 1). 2. For the mouth . , . opened [or. They have opened a wicked mouth] against me lit., with me, i. e., Their intercourse is l.ving, or, they slander me to my face (Matthew
10). say—i. e., that His mercy, &c. hand of—or, power of enemy. 3. gathered—alluding to the dispersion of captives throughout the Babylonian empire, from the south —lit., the sea, or, lied Sea (Psalm 114. 3), which was on the south. 4-7. A graphic picture is given of the suf Terings of those wlio from distant lands returned to Jerusalem;
28. 59). 3. (Cf. Psalm .3.5. 7 ; 69. 4.) 4, 5. They return evil for good (cf. P«alm 27. 12 ; Proverbs 17. 13). I give myselfunto prayer—or lit., I (am) prayer, or, as for me, prayer, i. e., it or, as city of habitation may mean the land of Palestine, fainted—was overwhelmed (Psalm 61. .3; 77.3). 8, 9. To the chorus is added, as a reason for praise, an example of the extreme distress from which they had been delivered —extreme hunger, the severest privation of ajourney in the desert. 10-16. Their sufferings were for their rebellion against (Psalm 105. 28) the words, or purposes, or promises, of God for their benefit. When humbled they cry to God, who delivers them from bondage, described as B dark dungeon with doors and bars of metal, in which they are hound In Iron—<. e., chains and fetters, shadow of death—darkness with danger (Psalm 2:^. 4). broken— Is my resource for comfort in distress. 6. over him—one of his enemies prominent in malignity (Psalm 55. 12). let Satan stand—as an accuser, whose place was the right hand of the accused (Zechariah 3. 1,2). 7. The condemnation is aggravated when prayer for relief Is treated as a sin. 8. The opposite blessing is long life (Psalm 91. 16; Proverbs 3. 2). The last clause is quoted as to Judas by Peter (Acts 1. 20). office—lit., charge, Septuagint, and Peter, oversight. 9, 10. Let his family share the punishment, his children be as wandering beggars to prowl in their desolate homes, a greedy and relentless creditor grasp his substance, his labour, or the fruit of it, enure to strangers and not his heirs, and his unprotected, fatherless lit., shivered (Isaiah 45.2). 17-22. Whether the same or uot, this exigency illustrates that dispensation of God according to which sin brings its own punishment, are OJ Christ's Kingdom, PSALMS CX, CXI. The People Incited to Praise God.
Thy people . . . wllllnj»—ii'i.. Thy people (are) free-will clilklren fall in want, so that his posterity shall utterly offerings; for such is the proper rendering of tlie word "willing," which is a plural noun, and not an adjective fail. 13. posterity— end, as Psalm 87. 3S, or, what comes after, i. e., reward, or success, or its expectation, (cf. Exodus 25. 2; Psalm 54. 6), also a similar form (Judges of which posteritj' was to a Jew a prominent part. 14, 15. AcUled to the terrible overthrow following his own sin,
5. 2-9). in the day of thy power—thy people freely otler themselves (Romans 12. 1) in tliy service, enlisting under thy banner, in the beauties of holiness— either as Psalm 29. 2, the loveliness of a spiritual worship, of which the temple .service, in all its material splendours, was but a type; or more probably, the appearance of the worshippers, who, in this spiritual kingdom, are a nation of kings and priests (1 Peter 2. 9; Revelation 1.5), attending this Priest and King, clothed in those eminent graces which let there be the imputation of his parents' guilt, that it may now come before God, for His meting out its full consequences, in cutting olt'the memory of lliemd'.e., the paients) from the earth (Psalm 3t. 10). 16. Let God remember guilt, because be (the wicked) did not remember mercy, poor and needy . . . broken In heart—t. e., pious sutlerer (Psalm 3i. 18; 35. 10; 40. 17). 17-19. Let his loved sin, cursing, come upon him in punishment (Psalm
85. Sj, thoroughly till him as %vater and oil, permeating to overy part of his systeni (cf. Numbers 5. 22-27), and become a garment and a girdle for a perpetual dress, ao. Let tlie beautiful vestments of the Aarouic priests (Leviticus
10. 4) typified. The last very obscure clause—from the womb . . . youth—may, according to this view, be thus explained : The word youth denotes a period of life distinguislied for strength and activity (cf. Ecclesiastes 11. 9) the deiv is a constant emblem of whatever is refreshing and strengthening (Proverbs 19. 12; Hosea 14.5). The Messiah, then, as leading His people, is represented as continually in the vigour of youth, refreshed and strengthened by the early dew of God's grace and Spirit. Thus this . . . reward—or, wages, pay for labour, the fruit of the enemy's wickedness, from tUe Lord—as His judicial act. ai, 24. do . . . for me— i. e., kindness, wounded— lit., pierced (Psalm 69. 13, 29). 23. like tUe sUadow—(Cf. Psalm 102. 11.) tossed np and down—or, driven (Exodus
10. 19;. i44, '-ij. Taunts and reproaches aggravate his afflicted and feeble state (Psalm 22. 6, 7). 26, 27. Let my deliverance glorify thee (cf. Psalm 59. 13). 28-31. In contlie phrase corresponds as a member of a parallelism with "the day of thy pou'er" in the first clause. "In tlir beauty fidence that God's blessing would come on him, and confusion and shame on his enemies (Psalm 73. 13), he ceases of holiness'' belongs to this latter clause, corresponding to " Thy people" in the first, and the colon after "morning" to regard their curses, and anticipates a season of joyful and public thanksgiving; for God is near to protect (Psalm 10.8; 34. 0) tlie poor from all unrighteous judges who may condemn him. is omitted. Others prefer: Thy youth, or youthful vigour, or body, shall be constantly refreshed by successive accessions of people as dew from the early morning; and this accords with the New Testament idea that the Ciuirch is PSALM CX.
C:hrist's body (cf. Micah 5. 7). 4. The perpetuity of the priestliood, here asserted on God's oath, corresponds with that of the kingly office just explained, after the order —(Hebrews 7. 15) after the similitude of Melchisedek, is fully expounded by Paul, to denote not only perpetuity, appointment of God, and a royal priesthood, but also the absence of priestly descent and succession, and superior-
Ver. 1-7. The explicit application of this Psalm to our Saviour, by Him (JIatthew 22. 42-45) and by the apostles (Acts 2. 34; 1 Corinthians 15. 25 ; Hebrews 1. 13), and their frequent reference to its language and purport (Ephesians
1. 20-22; Pliilemon 2.9-11; Hebrews 10.12. 13), leave no doubt of its purely prophetic character. Not only was ity to the Aarouic order. 5. at thy right hand—as Psalm tliere notliing in the position or character, personal or
109. 31, upholding and aiding, which is not inconsistent with )). 1, wliere the figure denotes participation of power, for here He is presented in another aspect, as a warrior going against enemies, and sustained by God. strike through—smite or crush, kings—not common men, but their rulers, and so all under them (Psalm 2. 2, 10). 0. Tho person is again changed. The Messiah's conquests are described, tliough His work and God's are the same. A8 after a battle, whose field is strewn with corpses, tlie conqueror ascends the seat of empire, so shall He judge or rule among many nations, and subdue the head for (as used collectively for many) tho heads] over many lands, woundsmite, or crush (cf. v. 5). 7. As a conqueror, " faint, yet pursuing," He shall be refreshed by " tlie brook In the way," and pursue to completion His divine and glorious triumplis. official, of David or any other descendant, to justify -J, reference to either, but the utter severance from the royal of Hce of all priestly functions (so clearly assigned the subject of this Psalm) positively forbids such a reference.
Tlie Psalm celebrates the exaltation of Christ to thtlnone of an eternal and increasing kingdom, and a perpetual priesthood (Zechariah 6. 13), involving the subjugation of His enemies and the multiplication of His subjects, and rendered infallibly certain by the word and oath of Almiglity God.
1. TUe Lord said—lit., A saying of the Lord (cf. Psa lm 30.
1), a formula, used in prophetic or other solemn or express declarations, my lord—That the .Tews understooil this term to denote the Messiah their traditions show, and Christ's mode of arguing on such an assumpllon (Matthew 22. 44) also proves. To sit at the riyltl hand was not only a mark of honour (1 Kings 2. 19), but also implied participation of power (Psalm 45.9; Mark 10. 19; EpheBians 1. 20). Sit—as a king (P.salm 29. 10), tliough the posi-
PSALM CXI.
Ver. 1-10. The Psalmist celebrates God's gracious dealings with His people, of which a summary statement Is given. tion ratlier tlian posture is intima Uul (cf. Acts 7. 55, 50). until I make, etc.—The dominion of Clirist over His enemies, as commissioned by God, and entrusted with all power ( JIatllicw 2K. 18) for their sulijugation, will assu-
1. Praise ye the Lord—or, Ilallchijah (Psalm 104. 35).
Tliis seems to .serve as a title to those of the later Psalms, wliicli, like tills, set forth God's gracious government and redly be estaljlished (1 Corinthians 15. 24-28). This is neitlier His government as God, nor that wliich, as the incarnate Saviour, He exercises over His people, of whom He will ever be Head, tliinc enemies thy footstool—an expres-
Its ble.ssiid fruits. This praise claims the whole heart (Psalm KO. 12), and Is rendered publicly, upright-a title of the true Israel (I'salm 1!2. 11). 2. His worlds, i. e., of providence and grace, are Houglit—or, carelully sludled, by all desiring to know them. 3, 4. hououralde and glorlouH— ///., honour and ina,iesly, which illustrate His glorious perfect Ions. righteou Huess—(Psalm 7. 17; 81. 1), which He has made memorable by wonders of love and mercy, in supplying the wants of His people according to covenant eiigiigemeiits. 6-S. His power was shown espesion tak<!n from the custom of JOastern conquerors (cf. Josliua 10.21; .Iiidges 1.7) to signify a complete sul)Jection. 2. tlie rod of thy utrengtii-the roil of correction (Isaiah 9. 4; 10. 15; Jeremiah 48. 12), by whi(^h thy strength will l)e known. Tills is His Word of truth (Isaiah 2. 3; 11.
4), converting some and confounding others (cf. 2 Tliessalonians 2. 8). out of ZIon—or, the Cliurch, in whicli Gr)d dwells by Ills Spirit, as once by a vlsll>le symbol in tlie cially In giving t hem tlu> ))romised laiul.aud His faithfulness and justice thus illsplayed are, like His jireceiits, rellabUi and of permanent obligat ion, tt. The. deli verance He provided accorded to His established covenant. Tliu* He manifested Himself In the sum of His perfoollona taljernacle on Zion (cf. Psalm 2. 0). rule thou, etc.—over enemies now conquered. In their midttt—once s('t upon, as by ferocious l)easts (Psalm 22. 10), now liumbly, tliough reluctantly, confessed as Lord (PhlUppians '2. 10, 11). 3.
Ekhoriailon lo Fear God. PSALMS CXII-CXVIII. Exhortation lo Praise God.
(Psalm 20. 1, 7 ; 22. 3) worthy of i everence. 10. And hence love and fear of such a God is the chief element of true Wistloiu icf. Proverbs 1. 7; 9. 10). PSALM CXII. the decrease pending and during the captivity. 15-17. They were not only God's peculiar people, but as living inhabitants of earth, assigned the work of His praise as monuments of Divine power, wisdom and goodness. 18. Hence let us fulfil the purpose of our creation, and evermore show forth His praise.
Ver. 1-10. This Psalm may be regarded as an exposition of Psalm 111. 10, presenting the happiness of those who fear and obey God, and contrasting the fate of the unBOdly.
PSALM CXVI.
Ver. 1-19.- The writer celebrates the deliverance from extreme perils by which he was favoured, and pledges grateful and pious public acknowledgments.
1. True fear produces obedience and this happiness, ft, is. Temporal blessings follow the service of God, exceptions occurring only as they are seen by God to be incon Bistent witli those spiritual blessings which are better. *. Ught—Jig. for relief (Psalm 27. 1 ; 97. 11). The upright are like God (Leviticus 6. 36; Psalm 111. 4). 5-9. Generos-
1, 2. A truly grateful love will be»evinced by acts of worship, which calling on Ood expresses {v. 13; Psalm 55.
16; 86. 7; cf. Psalm 17. 6; 31. 2). 3, 4. For similar figures for distress (Psalm 18. 4, 5). gat hold upon me—anothei sense ("found") of the same word follows, as we speak of disease finding us, and of our finding or catching disease. 5-8. The relief which he asked is the result not of his merit, but of God's known pity and tenderness, which is acknowledged in assuring himself (his soul, Psalm 11. 1; ity, sound judgment in business, and confidence in God, form a character which preserves from fear of evil and ensures success against enemies. While a man thus truly pious is liberal, he increases in substance, not l>e moved
Psalm 13. 4; 15. 5.) lieart is establislied—or, firm in right principles, see lils desire—(Psalm 50. 23 ; 54. 7.) 10. Disappointed in their malevolent wishes by the prosperity of the pious, tlie wicljed are punished by the working of their evil passions, and come to naught.
16. 10) of rest and peace. All calamities are represented by death, tears and falling of the feet (Psalm 56. 13). 9. walk before the liord—act, or live under His favour and guidance (Genesis 17. 1; Psalm Gl. 7). land of the living (Psalm 27. 13). 10, 11. Confidence in God opposed to distrust of meij, as not reliable (Psalm 68. 8, 9). He speaks from an experience of tlie result of his faith, in my haste
PSALM CXIII. Ver. 1-9. God's majesty contrasted with His condescension and gracious dealings towards the humble furnish matter and a call for praise. The Jews, it is said, used this and Psalm 114.-118. on their great festivals, and called them the Greater Uallel, or Hymn.
—lit., terror, or agitation, produced by his affliction (cf. Psalm 31. 22). 13-14. These are modes of expressing acts of worship (cf. v. 4 ; Psalm 50. 14 ; Jonah 2. 9). the cup of salvation—the drink ofl'ering which was part of the thank offering (Numbers 15. 3-^5). now—(cf. Psalm 115. 2). "Oh, that (I may do it)" in the presence, &c. 15, 16. By the plea of being a homeborn servant, he intimates his claim on God's covenant love to His people. 17-19. An ampler declaration of liis purpose, designating the place, the Lord's house, or earthly residence in Jerusalem.
1-3. Earnestness and zeal are denoted by the emphatic repetitions, sen-nnts—or, all the people of God. name of tUe Liord—perfections (Psalm 5. 11 ; 111. 9). From the rising, &c.—All the world. 4-6. God's exaltation enhances His condescension; 7, 8, which Is illustrated as often in raising the worthy poor and needy to honour (cf.
1 Samuel 2. 8 ; Psalm 44. 25). 9. On this special case, cf.
PSALM CXVII. Ver. 1, 2. This may be regarded as a doxology, suitable to be appended to any Psalm of similar character, and prophetical of the prevalence of God's grace in the world, in which aspect Paul quotes it (Romans 15. 11; cf. Psalm
1 Samuel 2. 21. Barrenness was regarded as a disgrace, and is a type of a deserted Church (Isaiah 54. 1). tlie barren woman . . . honse lit., the barren of the house, so that the supplied words may be omitted.
PSALM CXIV.
47.2; 66.^). 3. is great toward us lit., prevailed over or protected us. PSALM CXVIII. Ver. 1-29. After invoking others to unite in praise, the writer celebrates God's protecting and delivering care towards him, and then represents himself and the people of God as entering the sanctuary and uniting in solemn praise, with prayer for a continued blessing. Whether composed by David on his accession to power, or by some later writer in memory of the restoration from Babj'lon, Ver. 1-8. The writer briefly and beautifully celebrates God's former care of His people, to whose benefit nature was miraculously made to contribute.
1-4. of strange language—(cf. Psalm 81. 5.) skipped. . . rams—(Psalm 29. 6), describes the waving of mountain fori'sts, poetically representing the motion of the mountains. The poetical description of the effect of God's' presence on the sea and Jordan alludes to the history (Exodus 14. 21 ; Joshua 3. 14-17). Judah is put as a parallel to Israel, because of the destined as well as real prominence of that tribe. 5-8. The questions place the implied ansv/crsin a more striking form, at the presence of— its tone is Joyful and trusting, and, in describing the fortune and destiny of the Jewish Church and its visible head, it is typically prophetical of the Christian Church and her greater and invisible Head. lit., from be/ore, as if affrighted by the wonderful display of God's power. Well may such a God be trusted, and great should be His praise.
1-4. The trine repetitions are emphatic (cf. v. 10-12, 15, 16; Psalm 115.12, l.i). Let . . . say—Oil! that Israel may say. now—as Psalm 115.2; so In v. 3, 4. After " now say" supply " give thanks." that his mercy or for his mercy. 5, distress lit, straits, to which large place corresponds, as Psalm 4. 1 ; 31.8. 6, 7. Men are helpless to hurt him, PSALM CXV. Ver. 1-18. The Psalmist prays that God would vindicate His glory, wliich Is contrasted with the vanity of idols, wliile the folly of their worshippers is contrasted with llie trust of God's people, who are encouraged to its exercise and to unite in the praise which it occasions. if God be with him (Psalm 56. 9), and. If enemies, will be vanquished (Psalm 54. 7). 8, 9. Even the most powerful men are less to be trusted than God. 10-13. Though ait numerous and irritating as bees, by God's help his enemies would be destroyed, as the lire of thorns—suddenly, in the name, &c. — by the power (Psaltn 20.5; 1-3. Tlie vindication of God's mercy and faithfulness (Psalm 2.). 10; 30. 0) is the glory of His name, which is desired to lie illustrated in the deliverance of His people, as the lmi)lied mode of its manifestation. In view of the taunts of the heathen, faith in His dominion as enthroned In the heaven (Psalm 2.4; 11.4) Is avowed, where is now, &c. now Is " not a particle of time, but of entreaty," as in our forms of speech, "Come now," "See now," Ac. 4-7. (Cf. Isaiah 40. 18-20 ; 44. 9-20.) speak . . . throatii<.,
124. 8). 13-16. The enemy Is triumphantly addressed as if present, rejoicing and salvation—the latter as cause of the former, right hand ... is exalted—His power greatly exerted. 17, 18. He would live, because confident his life would be for God's glory. 19-31. Whether aa actual or figurative entrance Into God's house be meant, the purpose of solemn praise Is Intimated, In which only the righteous would or could engage. 33, 33. These wonU 381 tnt Uter, not even utter articulate sounds. 8. every one that trusteth—they who trust, whether makers or not. e-13. The repetitious imply earnestness. 14. Opposed to Sundry Prayers, Praises, PSALM CXIX. and Piofessions uf Ob«ltenee. stand it. 21-24. God will rebuke those who despise His word, and deliver His servants from their reproach, giving them boldness in and by His truth, even before the greatest men. are applied by Christ (Matthew 21. 42) to Himself, as the foundatiou of the Church (cf. Acts 4. U; Ephesians 2. 20; 1 Peter 2. 4, 7). It may here denote God's wondrous exaltation to power and influence of him whom tlie rulers of the nation despised. Whether (see above) David or Zerubbabel (ef. Haggai 2. 2; Zechariah 4. 7-10) be primarily meant, tliere is here typically represented God's more wonderful doings in exalting Christ, crucified as an impostor, to be tlie Prince and Saviour and Head of His 35-27. Submitting ourselves In depression to God, He will revive us by His promises, and lead us to declare His mercy to others. 38-32. In order to adhere to His word, we must seek deliverance from temptations to sin as well as from despondency, enlarge [or expand] my heart—with gracious affections.
Cliurcli. 34. Tills Is tlie day—or period distinguished by Goil's favour of all others. 25. Save now Hebretv, Hosaniiah (cf. Psalin»115. 2, &c., as to now), a form of prayer (P.salm 20.9), since, in our use, of praise. 36. he that coinetli . . . Lord—As above intimated, this may be applied to the visible head of the Jewish Church entering the sanctuary, as leading the procession; typically it belongs to Him of whom the phrase became an epithet (Malachi 3.1; Matthew 21. 9). 37-29. showed ms light— or favour (Psalm '.?7. 1 ; 97.11). With the sacrificial victim brought bound to the altar is united the more spiritual ottering of praise (Psalm 50. 14, 23), expressed in the terms with which the Psalm opened.
33-38. To encourage us In prayer for Divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed, the way of thy statutes— t. e., the way or manner of life prescribed by them. The help we hope to obtain by prayer is to be the basis on which our resolutions should rest. Turn away mine eyes —I'd., Make my eyes to pass, not noticing evil, vanity lit., falsehood, all other objects of trust than God ; idols, human power, Ac. (Psalm 31.6; 40.4; 60.11; 62.9). quicken . . . In tliy way—make me with living energy to pursue the way marked out by thee. Revive me from the death of spiritual helplessness (v. 17, 25, 40, 50; Psalm 116.3). who Is devoted to thy fear—or better, which (i. e., thy word) is for thy fear, for producing It. "Which Is to those who fear thee." God's word of promise belongs peculiarly to such (cf. Genesis 18.19; 1 Kings 2.4; 8.25). [HengstenBERG.] 39, 40. Our hope of freedom from the reproach
PSALM CXIX.
Ver. 1-176. This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alpliabet. Each stanza contains eight verses, and the first letter of each verse is that wliicli gives name to the stanza. Its contents are mainly praises of God's word, exliortations to its perusal, and reverence for It, prayers for its proper Influence, and complaints of the wicked for despising it. There are but two verses (122, 132) which do not contain some term or description of God's word. These terms are of various derivations, but here used, for the most of incomistency is in God's power, quickening us to live according to His word, which He leads us to love, for thy judgments are good—the time must therefore be at hanil when tliy justice will turn the "reproach" from tny Church upon the world (Isaiah 25. 8; 66.5; Zepliauiah
2. S-10). 41-44. The sentiment more fully carried "ut. God's mercies and salvation, as revealed in His \Vord, provide hope of forgiveness for the past and security in a righteous course for the future. 43. The possession of God's part, synonymously, though the use of a variety of terms seems designed, in order to express better tlie several aspects in wliich our relations to tlie revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of tlie Jewish C'luirch or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory In retailing the language." gift of "salvation " (f. 41 ) will be the Psalmist's answer to the foe's " reproach," that his hope was a fallacious one, 45-48. To freedom from reproach, when imbued with God's truth, there is added "great boldness in the faith," accompanied with increasing delight in th6 holy law Itself, which becomes an element of happiness. 48. My hands . . . lift up unto . . . commandments i, e., I will prayetfully (Psalm. 28. 2) direct my heart to keep thy commandments.
1. uiideflled— complete, perfect, or sincere (cf. Psalm
37.37). Ill [oro/J the way—course of life, walk [act] In the law—according to it (cf. Luke 1. 6). Lav, from a word meaning to teach, is a term of rather general purport, denoting tlie instruction of God's word. 2. testimonies The word of God is so called, because fn it He leatifies for truth and against sin. seek hini i.e., a knowledge of Him, with desire for conformity to His will. 3. Ills ways —the course He reveals as right. 4-0. precepts—are those directions which relate to special conduct, from a word meaning to inspect, statutes— or ordinances, positive laws of permanent nature. Both words originally denote rather positive than moral laws, such as derive force from the Divine appointment, whether their nature or the reasons for tlicm are apprehended by us or not. commandments—f)r institutions. The term is compreheneivc, but rather denotes fundamental directions for conduct, both enjoining and forbidding, have respect unto —or regard oarefully as to their whole purport. 7. Judgments-rules of conduct formed by God's Judicial decisions. Hence the wide sense of the word In the Psalms, so lliat It includ(!s decisions of approval as well as condeiunallon. 8. Kecognlzes the need of Divine grace. O. The whole verso may be read as a question ; for, By taking heed— Is hetter,/or taking heed, i.e., so as to <l<)
49-51. Resting on the promises consoles under affliction and the tauntings of the insolent. 49. upon which rather, " llemeinber thy word unto thy servant, because," &c. So the Hebrew requires. [Hengstenherg.] 50. for —rather, "This Is my comfort . . . that," Ac. [Mauker.] hath quickened—what the word fias already done Is to faith a pledge of what it shall yet do. 52-56. The pious take comfort, when hara.ssed and distressed by wickedness of men who forsake God's law. In reiiicinbering that the great principles of God's truth will still abide; and also God's "Judgments of old " (v. 62), f. e.. His past interpositions in behalf of His people are a pledge that He will again interpose to deliver them; and they become the theme of constant and delightful meditation. The more wc keep the more we love the law of God. 53. Horror— rather, " Vehement wrath." [HKNOSTENiiHRa.] 54. songs —as the exile sings songs of his homo (I'salm 137. 3), so the child of God, "a stranger on earth," sings the songs of heaven, his true home (Psalm 39. 12). In ancient times, laws were jiut in verse, to imprint them the more on the memory of the people. So God's laws are the believer's songs, house of my pilgrimage—present life (Genesis
17.8; 47.9; Hobrews 11.13). 86. Rather, "This Is peculiarly mine (lit., to me), that I keep thy precepts." [PIkno8TENHERG and Maurer.] 57-60. Sincere desires for Godls favour, penltenoe, and activity ill a new obedience, truly evince the sincerity of those who iirofcss to find Go<l a portion (Numbers 18»20; Psalm l(i. 5; Lameiitfl,tlons 3.24). 58. favour—//tftrw, " face" (Psalm 45. 12). 59. So the prodigal son, when reduce<l to straits of misery (Luke 15. 17, 18). 01, 62. This the more. If oi)position of enemies, or love of ease Is ovor«
It. The answer Is implied, and Inferable from v. .5, 10, IK, &c., i.e., by God's grace. 10-10. We must carefully treasure up the word of God, declai It to others, meditate on It, and heartily delight In It, and then by His grace wo shall act a<tcordlng to It.
17-30. Life is desirable In order to servo God ; that we may do so aright, we should seek to have our <'yes opened to behold His tiuth, and earnestly desire fully to under- Sundry Prayers, Praises, PSALM CXIX. artd Profest'tons of Obedienee. come In thus honouring God's law. have robbed me betUr, surrounded me, either as forcible constraints lilse wicked Increoso the need for It. But, however they act regardless of God's law, the pious, adhering to its teaching, receive quickening grace, and are sustained steadfast. fetters, or as the cords of their nets. HENGSTENrsEKQ
IransUilcs, ".snares." 6)4. At mldiilglit—Heng.stenhekg supposes a reference to the time when the Lord went forth
69-91. In all c lianges God's word remains firm (1 Peter
1. 25). Like tlie lieavens, it continually attests God's unfailing power and unchanging care (I'salni 89. 2). is settled in—(. c, stands as firmly as tlie heaven in whicli it dwells, and whence it emanated. 90. (Psalm 33. 9.) 91. They—The lie.T,ven {v. 89) and the earth (v. 9(1). Hengstenberg tramlates, "They stand for thy jud'jnients," i.e., ready, as obedient servants, to execute tlieiii. The usage of this Psalni favours this view. But see Jeremiah 33. 25. 93-94. Hence the pious are encouraged and inclined to seek a knowledge of it, and persevere amidst the efforts of those planning uriA waiting tn destroy liim. 92. iny delights—pZurni, not merely delight, but equal to all other delights. 93. The bounds of created perfection may be defined, but those of God's law in its nature, application, and influence, are Infinite. There is no human thing so perfect but that something is wanting to it; its limits are narrow, whereas God's law is of infinite breadth, reaching to all cases, perfectly meeting what each requires, and to all times (Psalm 19. 3, 6, 7-11 ; Ecclesiastes to slay Itie Egyptian first-born (Exodus 11.4; 12. 29; cf. Job 31. 20). But it rather refers to tiie Psalmist's own praises and prayers in the night-time. Cf. Paul and Silas (Acts 16. 2o; cf. Psalm 63. 6). 63. The communion of the saints. Delight in their company is an evidence of belonging to them (Psalm Ifi. 3; Amos 3. 3; Malachi 3.16). 64. Wliile opposed by tlie wicked, and opposing them, the pious delight in those who fear God, but, after all, rely for favour and guidance not on merit, but mercy.
65-67. The reliance on promises {v. 49) is strengthened by experience of past dealings according with pi'oraises, and a prayer for guidance, encouraged by sanctified affliction. 66. Teach me good Judgment and knowledge viz., in thy word (so as to fatliom its deep spirituality) ; for the corresponding expression (ti. 12. 64, 68), is "Teacli me thy statutes." 67. Referred by Hengstenberg to the chastening effect produced on the Jews' minds by the captivity (Jeremiah 31. 18, 19). The truth Is a general one (Job 5.6; John 15. 2; Hebrews 12.11). 68. Cf. as to the Lord Jesus (Acts 10. 38). 69, 70. The crafty malice of the wicked, in slandering him, so far from turning him away, but binds him closer to God's word, which they are too stupid in sin to appreciate. Hengstenberg refers the "lie" (f. 69) to such slanders against the Jews during the captivity, as that in Ezra 4. of sedition, fat as grease spiritually insensible (Psalm 17. 10; 73.7; Isaiah 6. 10). 71, 73. So also affliction of any kind acts as a wholesome discipline in leading the pious more highly to value the truth and promises of God.
3. 11). It cannot be cramped within any definitions of man's dogmatical systems. Man never outgrows the word. It does not shock the ignorant man with declared anticipations of discoveries which he had not yet made; whilst in it the man of science finds liis newest discoveries by tacit anticipations provided for.
97. This cliaracteristic love for God's law (cf. Psalm 1.
2) ensures increase. 98-100, of knowledge, both of the matter of all useful, moral truth, and an experience of its application. 98. wiser than mine enemies—with all their carnal cunning (Deuteronomy 4. 6, 8). tliey are ever with me—Tlie Hebrew Is, rather singular, " it is ever with me;" the commandments forming one co?7!jj Zfie?v7ioie, thy law. 100. more than the ancients—antiquity is no lielp against stupidity, where it does not accord with God's word [Luther] (Job 32. 7-9). The Bible is the key of all knowledge, the history of the world, past, present, and to come (Psalm 111. 10). He who does the will of God shall know of the doctrine (John 7. 17). understanding-is practical skill (Psalm 2. 10; 32. 8). 101-104. Avoidance of sinful courses is both the effect and means of increasing in Divine knowledge (cf. Psalm 19. 10).
73. As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deuteronomy 32. 6). 74. So when He has led us to rely on His truth, He will "make us to the praise of His grace " by others. "Those who fear thee will be glad at my prosperity, as they consider my cause their cause " (Psalm 34. 2 ; 142. 7). 75-78. In faithfulness-^', e., witliout In the least violating thy faithfulness ; because my sins deserved and needed fatherly chastisement. Enduring chastisement with a filial temper (Hebrews 12. 6-11), God's promises of mercy (Romans 8. 28) will be fulfilled, and He will give comfort in sorrow (Lamentations 3. 22; 2 Corinthians 1. 3, 4). 77. Let thy tender mercies come unto me—As I am not able to come unto them. But the wicked will be confounded. 78. but I . . . meditate In thy pre* ceptg—and so shall not be "ashamed," £. e., put to shame
105. Not only does the word of God inform us of His will, but, as a light on a path in darkness, sliows us how to follow the right and avoid the wrong way. The lamp of the word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, aud we shall be made capable of seeing Him (2 Peter 1. 19; Revelation 22.4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan. 106-108. Such was the national covenant at Sinai and in the fields of Moab. 108. free-will of Terings —the spontaneous expressions of his gratitude, as contrasted with the appointed "offerings" of the temple (Hoseal4. 2; Hebrews L3. 15). He determines to pursue this way, relying on God's quickening power (o. 50) in affliction, and a gracious acceptance of liis "spiritual sacrifices of prayer and praise" (Psalm 50. 5, 14, 23). 109,110. In the midst of deadly perils (the phrase is drawn from the fact that what we carry In our hands may easi ly.slip from them, Judges 12. 3; 1 Samuel 28. 21; Job 13. 14; cf. 1 Samuel (i;.80). 79, 80. Those who may have thought his afflictions an evidence of God's rejection will then be led to return to Him; as the friends of Job did on his restoration, having been previously led through his afflictions to doubt the reality of his religion. Let my ... be sound —1. e., perfect, sincere, ashamed—disappointed in my hope of salvation.
81-83. In sorrow the pious heart yearns for the comforts of God's promises (Psalm 73. 26 ; 84. 2). 8a. Mine eyes fail for tliy word i. e., with yearning desire for thy word. 'When the eyes lail, yet faith must not. 83. bottle in tine smoke—as a skin bottle dried and shriveled up in smoke, so is he witliered by sorrow. "Wine bottles of skin used to be hung up in smoke to dry them, before the wine was put In tliein. [Mauker.] 84-87. The shortness of my life requires that the relief afforded to me from mine enemies should be speedy. 85. pits—plots for my destruction, which—rather, "who," i.e., the proud: "pits" Is not the antecedent. 87. consumed me upon earth HENG.STENUEKG translates, " In the land ;" understanding "me " of tlie nalum Israel, of which but a small remnant was left. But English Version is simpler; either, "They have consumed me so as to leave almost nothing of me on earth;" or, "They have almost destroyed and prostrated me on the earth." [Maukkr.] 87. 1 forsook not —WhaUjver else I am forsaken of, I forsake not thy precept*, and so am not mistaken of thee (Psalm 39. 5, 13; 2 CoriDthians 4. 8, 9), and the Injuries and Insults of the
19. 5), and exposed to crafty enemies, his .safely .and guidance is in the truth aud promises of Got.1. Ill, 113. These he joyfully takes as his perpetual heritage, to perform the duties and receive the comforts they teacli, evermore.
113. vain thoughts—better, unstable persons, lit., divided men, those of a divided, doul Jting mind (James 1. 8). "a double-minded man" (HetNGSTENBERO), skeptics, or, skeptical notions as opposed to thecertalnty of God's word. 114. hiding-place—<Cf. Psalm 27, 5.) shield—(Psalm 3. 3; 7-10). hope in thy word—confidently re.sl i>n its teachings and promises. 115-117. Hence he fc.irs not wickeU men, nor dreads disappointment, sustained by God lu 383
Sundi-y Prayers, Praises, PSALM CXIX, and Professions of CbcdienM. making His law tlie rule of life. Depart fiom me— i'e can do notliins; with me; /or, &e. (Psalm 6.8). 118-130. But tlie disobedient and rebellious will be visited by God's wrath, which impresses the pious with wholesome fear and awe. tlieir deceit is falsehood—i. e., all their cunning deceit, wherewith they seek to entrap the godly, is V. 150-153. Though the wicked are near to Injure, because far from God's law,' He is near to help, and faithful to His word, which abides for ever.
153-155. Though the remembering of God's law is not meritorious, yet it evinces a filial temper, and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises itivain. 130. The "judgments" are those on the wicked (cf. Psalm 9. 13; 43. 1 ; 69. 18). 154. Plead, &c.—HengstenBERG translates, " Fight my fight." (See Psalm 35. 1 ; 43. 1 (v. 119). Joyful hope goes hand in hand with fear (Habakkuk 3. 16-l.S).
Micah 7. 9.) 156. (Cf. v. 149.) 157. (Cf. v. 80, 87, 95.) 158.
1,31-126. On the grounds of his integrity, desire for God'a word, and covenant relation to Him, the servant of God may plead, for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His (Cf. V. 136.) transgressors—or, lit., traitors, who are faithless to a righteous sovereign, and side with His enemies (cf. Psalm 25.3,8). 159. (Cf. i>. 121-120; 153-15.5.) quicken, &c.—{v. 88.) This prayer occurs here for the ninth time, showing a deep sense of frailty. 160. God has been ever faithful, and the principles of His government will ever continue worthy of confidence, from the beginning effective vindication of the righteous and their cause, which is also His own. Be surety—Stand for me against my oppressors (Genesis 43.9; Isaiah 38.14). 13T, 138.
Tlierefoi-e [i. e.. In view of these benefits, or, Because of the glory of thy law, so much praised in the previous parts of tlie Psalm] I love, &c. [and] Therefore (repeated) —All its precepts, on all subjects, are estimable for their purity, and lead one Imbued with their spirit to hate all t. e., " every word from Genesis (called by the Jews from its first words, 'In the beginning') to the end of the Scriptures is true." Hengstenbekg translates more lit., "The sum of thy words is truth." The sense is substantially the same. The whole body of revelation is truth. "Thy word evil (Psalm 19. 10). The word of God admits of no eclecticism; its least title is perfect (Psalm 12.6; Matthew 5. 17-19). is nothing but truth." [Luther.]
161-165. (Cf. V. 46, 86.) 161. awe—reverential, not slavish
139. wonderful—/ii., ivonders, i. e., of moral excellence. 130. The entrance lit., opening; God's words, as an open door, let in light, or knowledge. Rather, as HengstenBEBG explains it, " 7'he opening up," or, "explanation of thy word." To the natural man the doors of God's word are shut. Luke 24. 27, 31; Acts 17. 3; Ephesians 1. 18, confirms tliis view, " Opening (i. e., explaining) and alleging," fear, which could not coexist with love {v. 163; 1 John 4.
8). Instead of fearing his persecutors, he fears God's word alone (Luke 12. 4, 5). The Jews inscribe in the first page of the great Bible (Genesis 28.), "How dreadful is this place ! This Is none other but the house of God, and this is the gate of heaven!" 163. (Cf. Matthew 13. 44, 45.) Though persecuted by the mighty, the pious are not turned from revering God's authority to seek their favour, but rejoice in the possession of this " pearl of great price," as great victors in spoils. Hating falsehood and loving truth, often, every day, praising God for it, they find peace and freedom from temptation. 163. lying— i. c., as in V. 29, unfaithfulness to the covenant of God with His people; apostasy, nothing shall ofl Tend them—or, cause them to olfend (cf. Margin). 166-168. As they keep God's law from motives of love for it, and are free from slavish
&c. unto tlie simple—those needing or desiring it (cf. Psahn I'J. 7i. 1.31-135. An ardent desire (cf. Psalm 56.
1,2) for spiritual enlightening, establishment in a right course, deliverance from the wicked, and evidence of fioil's favour is expressed. I opened my mouth, and lianted—as a traveller in a hot desert pants for the cooling
Ijrci'ze (Psnhn li:!. 1; S4. 2). Look . . . upon me—opposed to hiding or avi-i ting the face (cf. Psalm 25. 15; SO. 6; 102.
17). US thou usest to do—or, "as it is rigid in regard to tliose who love thy name." Such have a riglu to the manifestations of God'.s grace, resting on the nature of God as faillit'ul to His promise to such, not on their own merits. Oi-der my steps—^Uafce firm, so that there be no halting (Psalm 40. 2). any iniquity v. 34 favours Heng.stenbkhg, "any Iniquitous man," any "oppressor." But the parallel first clause In this (v. 33) favours Engli.Hh Version (Psalm 19. 13). His hope of deliverance from external oppression of man (v. 34) is founded on his deliverance from the internal "dominion of Iniquity," in answer to his prayer (v. 3;i). 136. Zealous himself to keep God's law, he Is deeply afflicted when others violate it (cf. fear, they are ready to subject their lives to his inspection. 168. all my ways are before thee—I wish to order my ways as before thee, rather than In reference to man (Genesis 19. 1 ; Psalm 73. 23). All men's ways are under God's eye (Proverbs 5. 21); the godly alone realize the fact, and live accordingly.
109, 170. The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first la the basis of the fulfilment of the second (Psalm 90. 11-17). On the terms "cry" and "supplication" (cf. Psalm 0. 9; 17.
1). 171, 173. shall utfer—or, })OHr out praise (cf. Psalm
19. 2) ; shall cause thy praises to stream forth as from a bubbling, overflowing fountain. My tongue shall speak thy worH—lit., answer thy word, i. c, with praise, respond t'. 53). Lit, Mine epe.s come down (dissolved) HAre water-brooks (Lamentations 3. 48; Jer&mlah 9. 1). because, &c.—(Cf. Ezekiel 9. 4 ; .lerenilnh 13. 17.) 137-139. God's justice and faithfulness In Ills government aggravate tlio neglect of the wicked, and more excite the lively zeal of His people. 139. (Psalm C'J. <J.) 140. very pure—/;/;., refined, shown pure by trial. 141. The I)lous, however despised of men, are distinguished in God's sight by a regard for His law. 143-144. The principles of God's government are permanent and reliable, and In the deepest distress His people find them a theme of deto thy word. Every expression in which we pral.se God and his word Is a response, or ackno-wleilgment, corresponding to the perfections of Him whom we prajse. 173, 174. (Cf. V. 77, 81, 9'2.) 1 have chosen-in preference to all other objects of delight. 175. Save me that I may praise thee, thy Judgments—as v. 149, 156. 170. Though a wanderer from God, the truly pious ever desires to 1)0 drawn back to Him, and, though for a time negligent of duty, never forgets the commandments by which It Is taught, lost— therefore utterly helpless as to recovering Itself (Jeremiah 50.0; Luke 15.4). Not only the sinner before conversion, but the believer after conversion, is nnahle to recover himself; but the latter, after temporary wandering, knows to whom to look for restoration. These lust two verses seem to sum up the petitions, conf»>sslons, and professions of the Psalm. The writer desires Cod's favour, that he may praise Illm for Ills truth, confesses that he has erred, but. In the midst of all his wanderings and adversities, professes an abiding attachment to the revealed word of God, the theme of such repi'ated eulogies, and the recognized source of such great and unnumbered blessings. Thus the Psalm, though more than usually dldactlo, lightful meditation and a source of reviving power (t). 17, 110). everlasting—(Psalm 111. 3), though to outward appearance se(?mlng dead, law Is truth—It therefore cannot deceive as to Its promises.
145-149. An Intelligent devotion Is led by Divine promises, and is directed to an Increase of gracious af Tectlons, arising from a contemplation of revealed truth, prevented— came before, anticipated not only the dawn, but even the usual periods of the night; when the nightwatches, which might be expected to find me asleep, come, they find me awake (Psalm 63.6; 77.4; Lamentations 2. 19). Such Is the earnestness of the desire and love for God's truth, quicken me—revive my heart according to those principles of Justice, founded on thine own nature, and revealed In thy law, which specially set forth thy mercy to the humble as well as Justice to the wicked (cf
Is made the medium of Ootii parts of devotion—prayer and praise
T.<te Great Safely of the Church. PSALMS CXX—CXXVI. The Church Blesseth Oud.
PSALM CXX. placently, disregarding God's law, and despising His people. PSALM CXXIV.
Ver. 1-7. This is the first of fifteen Psalms (120.-134.) entitled "A song of Degrees " (121st lit., A song /or the de-
Ver. 1-8. The %vriter, for the Church, praises God for past, and expresses trust for future, deliverance from grees), or, ascents. It seems most probable tliey were designed for the use of the people when going up (cf. 1 Kings 12. 27, 28) to Jerusalem on the festival occasions (Doutt-ronoiny Ifi. Ifi), three times a year. David appears as t!ie autlior of four, Solomon of one (127.), and the other ten are anonymous, probably composed after the capfoes.
1, 3. on our side—for us (Psalm 56. 9). now—or, ofi .' let Israel, &c. rose . . . against, &c.—(Psalm 3. 1 ; 56. 11). Then —i. e.. The time of our danger, quick lit., living (Numbers 16. 32, 33), description of ferocity. 4, 5. (Cf. Psalm 18. tivity. In this Psalm the writer acknowledges God's mercy, prays for relief from a malicious foe, whose pun-
4,16.) The epithet jM-oud added to ?ocf,<eri denotes insolent enemies. 6, 7. The figure is changed to that of a rapacious wild beast (Psalm 3.7), and then of a fowler (Psalm ifiliment lie anticipates, and then repeats his complaint.
3, 3. Slander and deceit charged on his foes implies his innocence, tongiie—as Psalm 52. 2, 4. 4. coals of juniper—which retain heat long. Sharp arrows of the mlgli*y—Destructive inflictions. This verse may be read as u description of the wicted, but better as their punishment, in reply to the question of v. 3. 5. A residence in these ren\6te lands pictures his miserable condition. 6, 7. AVliile tliose who suri'ounded him were maliciously
91. 3), and complete escape is denoted by breaking tlie net.
8. (Cf. Psalm 121. 2). name—in the usual sense (Psalm 5.
11 ; 20. 1). He thus places over against the great danger the omnipotent God, and drowns, as itwei-einan anthem, the wickedness of the whole world and of hell, just as a great fire consumes a little drop of water. [LtTTHER.] PSALM CXXV. hostile, he was disposed to peace. This Psalm may well begin such a series as this, as a contrast to the promised
Ver. 1-5. God honours the confidence of His people, by protection and deliverance, and leaves hypocrites to the doom of the wicked. joys of God's worship.
PSALM CXXI.
1, 3. Mount Zlon—as an emblem of permanence, and locality of Jerusalem as one of security, represent tlie firm and protected condition of God's people (cf. Psalm
Ver. 1-S. God's guardian care of His people celebrated.
1. To lift up the eyes expresses desire (cf. Psalm 25. 1), mingled with expectation. The last clause, read as a question, is answered, 3, by avowing God to be the helper, of whose ability His creative power is a pledge (Psalm 115.
46. 5), supported not only by Providence, but by covenant promise. Even the rnountains shall depart, and the hills be removed, but God's kindness shall not depart, nor His covenant of peace be removed (Isaiah 54. 10). They that trust—(t). 1) are "His people," (v. 2). 3. Though God may leave them for a time under the rod, or power (Psalm 2. 9), and oppression of the wicked for a time, as a chr.stisement. He will not suffer them to be tempted so as to fall
15), to which, 3, t. His sleepless vigilance is added, to be moved—(Cf. Psalm 38. IG; 66. 9.) 5. upon thy right hand —a protectoi-'s place (Psalm 109. 31 ; 110. 5). 6-8. God keeps His people at all times and in all perils, nor the moon by nighl>-poetically repiesents the dangers of the night, over wliicli the moon presides (Genesis 1. 16). thy going out, &c.—AU tliy ways (Deuteronomy 28. 19; Psalm 104. 23). evermore—includes a future state. into sin (1 Corinthians 10. 13). The wicked shall only prove a correcting rod to them, not a destroying sword; even this rod shall not remain (" rest") on them, lest tliey be tempted to despair and apostasy (Psalm 73. 13, 14i. God may even try His people to the uttermost: when nothing
PSALM CXXII.
Is before our eyes but pure despair, then He delivers us and gives life in death, and makes us blessed in the curse
Ver. 1-9. This Psalm might well express the sacred Joy of . the pilgrims on entering the holy city, where praise, as the religious as well as civil metropolis, is celebrated, and for whose prosperity, as representing the Church, prayer is offered.
(2 Corinthians 1. 8, 9). [Luthek.] the lot—the possession, lit., Canaan, spiritually, the heavenly inheritance of holiness and bliss which is appointed to the righteous. .Sin's dominion shall not permanently come between the believer and his inheritance. 4. (Cf. Psalm 7. 10; 84. U.) 5. Those who turn aside (under temptation) permanently show that they are hypocrites, and their lot or portion shall be with the wicked (Psalm 28. 3). crooked M ays
1, 3. Our feet shall stand lit., are standing, gates (Cf. Psalm n. II; 87. 2.) 3-5. compact together—All parts united, as in David's time, testimony—If unto is supplied, this may denote the ark (Exodus 25. 10-21); otherwise tlie ad of going is denoted, called a testimony In allusion to the requisition (Deuteronomy 16. 16), with which it was a compliance, there are set thrones—or, do (Cf. Deuteronomy 9. 16 ; Malachi 2.8,9.) "Theirs" is emphatic ; the " crooked ways" proceed from their own hearts. The true Isrjtel is here distinguished from the false. Scripture everywhere opposes the Jewish' delusion that mei'e outward descent would save (Romans 2. 28, 29 ; 9. 6, 7; Gal-ratians 6. 16). The byways of sin from the way of life. sit, thrones used for tlie occupants, David's sons (2 Samuel
8. 18). 6, 7. Let peace, including prosperity, everywhere prevail. 8, 9. In the welfare of the city, as its civil, and especially the religious relations, was involved that of Israel, now—as Psalm 115. 2. Let me say—house of . . . God—in wider sense, the Church, whose welfare would be promoted by the good of Jerusalem.
PSALM CXXVI.
Ver. 1-6. To praise for God's favour to His people I» added a prayer for its continued manifestation.
PSALM CXXIII.
1-3. The joy of tliose returned from Babylon waseo- .
Ver. 1-4. An earnest and expecting prayer for Divine Hid in distress. static, and elicited the admiration even of the heathen, as - Illustrating God's great power and goodness, turned <i again the captivity.^', e., restored from It (Job 39. 12; Psalm 14.7; Proverbs 12.14). Hengstenberq translates, "When the Lord turned Himself to the turning of Xlon"
1. (Cf. Psalm 121. 1.) thou that dwellest— siiieat as enthroned (cf. Psalm 2. 4; 113. 4, 5). 3. Deference, submission, and trust, are all expressed by the figure. In the Kast, servants in attending on their masters are almost wholly directed by signs, which require the closest observance of the hands of the latter. The servants of God should look (1.) to His directing hand, to appoint them their work; (2.) to His supplying hand (Psalm 104. 28), to give them their portion in due season; (see Margin), God returns to His people when thay retura to Him(Deuteronomy30.2,3). 4. All did notreturnat/once; hence the prayer for repeated favours, as the str«am»ln i the south—or, the torrents in the deserts soutli of Judea, , dependent on rain (Joshua 15.19), reappearing after dry seasons (cf. Job 6. 15; Psalm 68. 9). The point of comparison is Joy at the reappearing of what has been so pain- (a.) to His protecting hand, to right them when wronged fully missed. 5,6. As In husbandry the sower may cast (4.) to His correcting hand (Isaiah 9.13; 1 Peter 5.6; cf. Genesis 16. 6); (5.) to His rewarding hand. 3. The contempt was that of the heathen, and, perhaps, Samaritans (NeheQilah I. 3; 2. 19.) 4. of those that are at ease—self-com25 his seed In a dry and parched soil with des-ppnding fears, so those shall reap abundant fruit who toil In tears with the prayer of faith. (Cf. the history, flisra.e. 16, 22). He
Tht Virtue of God's Slessi'ng. PSALMS CXXVII—CXXXIV. David's Zealous Care Jar the ArJt, tlint gottU fortU lit., better, "He goes— he comes, he comes," (.tc. The repetition implies there is no end of weeping liere, as there sliall be no end of joy hereafter (Isaiah 10). precious seed—rather, seed to be drawn from the seed-box for sowing; lit., seed-draught. Cf. on this r.'^alm, Jerjemiah 31. 9, <&c.
PSALM CXXXI.
Ver. 1-.3. This Psalm, while expressive of David's piona feelings on assuming the royal oltice, teaches the humble, submissive temper of a true child of God.
1. eyes lofty—a sign of pride (Psalm 18. 27). exercisn myself—lit., walk in, or meddle with. 2. sni-ely, &e.—Tho form is thatof an oath or strongest assertion. Submission
PSALM CXXVII. is denoted by the figure of a weaned child. As the chi-M weaned by his mother from the breast, so I still the motions of pride in me (Matthew 18.3,4; Isaiah 11.8; 28.9). Hebrew children were often not weaned till three years old. Soul may be taken for desire, which gives a more definite sense, though one Included in the idea eonvej'eiJ by the usual meaning, myself.
Ver. l-.'j. The theme of this Psalm, that human enterprises only succeed by the Divine blessing, was probably associated with the building of the temple by Solomon, its author. It may have been adopted in this view, as suited to this series especially, as appropriately expressing the sentiments of God's worshippers in relation to the erection of the second temple.
PSALM CXXXII.
I, 'i suggest the view of the theme given, so lie givefli
Ills beloved sleep—i. e.. His providential care gives sleep which no eti'orts of ours can otherwise procure, and this Ver. 1-18. Tlie writer, perhaps Solomon (cf. r. 8, 9), after relating David's pious zeal for God's service, pleads for the fulfilment of the promise (2 Samuel 7. 16), which, providing for a perpetuation of David's kingdom, involved that of God's right worship and the establishment of the greater and spiritual kingdom of David's greater Son. Of Him and His kingdom both the temple and its worship, and the kings and kingdom of Judah, were types. The congruity of such a topic with the tenor of this series of P.salms is obvious. is a reason for trust as to other things (cf. Matthew 6.26-
32). 3-5. Posterity is often represented as a blessing from God (GenosisyO. 2, IS; 1 Samuel 1. 19, 20). Children are represented as the defenders (arrows) of their parents in war, and in litigation. Adversaries in the gate, or place of public business (cf. Job 5. 4 ; Psalm 69. 12). PSALM CXXVIII.
1-5. This vow is not elsewhere recorded. It expresses, in strong language, David's intense desire to see the establishment of God's worship as well as of His kingdom, remember Dnviel lit., remember JonDavid, i. c., all his troubles and anxieties on the matter, habitation- /lY., dwellings, generally used to denote the sanctuary. 0. These may be the " words of David " and his pious friends, who, at Kphratah, or Bethlehem (Genesis 48. 7), where he once lived, may have heard of the a:k, which he found for the first time in the fields of the wood—or, Jair, or A'lVjath-jearim (City of woods) (1 Samuel 7. I ; 2 Samuel B. 3, •!), whence it was brought to Zion. 7. The purpose of engaging in Go<l's worship is avowed. 8, O. The solemn entry of the ark, symbolical of God's presence and power, with the attending priests, into the sanctuary, is pr<H>laluied \n the words used by Solomon (2 Chronicles 6. 41). 10-12. For thy servant David's sake [('. c,On account of the promise made to him] twrn . . . anointed—Repulse not him who, as David's descendant, pleads the promise to perpetuate his royal line. After reciting the promise, substantially from 2 Samuel 7. 12-16 (cf. Acts 2. ;», Ac), an additional plea, 13, is made on the ground of GtKl's choice of ZIon (here used for Jerusalem) as His dwelling, inasmuch as the prosperity of the kingdom was connected with that of the Church (Psalm 122. 8, 9). 14-18. That choice is expressed in God's words, / xi'ill sit or dircll, or sit enthroned. The joy of the people sprtngsfrom the blessings of His grace, conferred through the medium of the priesthood, make the horn ... to bud—enlarge his power, n lamp—the figure of prosperity (Psalm 18. 10, 28; 89. 17). With the confounding of his enemies is united his pro«- pcrlty and the unceasing splendour of his crown.
Ver. 1-6. The temporal blessings of true pietj'. The 8th ch. of Zechariah is a virtual commentary on this Psalm.
Cf. V. .3 with Zechariah 8. 5; and v. 2 with Leviticus 26. 16; Deuteronomy 28.33; Zechariah 8.10; and v. 6 with Zechariah 8. 4.
1. (Cf. Psalm 1. 1.) 2. Kor thou slialt eat-4. e.. It is a blessing to live on the fruits of one's own Industry. 3. by ttte sides—or, within (Psalm 48.2). olive plants—are peculiarly luxuriant (Psalm 52. 8). 5. In temporal blessings the pious do not forget the richer blessings of God's grace, which they shall ever enjoy. 6. Long life crowns all other temporal favours. As Psalm 125. 5, this Psalm closes wi'th a prayer for peace, with prosperity for God's people. PSALM CXXIX.
Ver. 1-8. The people of God, often delivered from enemies, are confident of His favour, by their overthrow in future.
1, 'Z. may Israel now say—or, oh ! let Israel say (Psalm
124. I). Israel's youth was the sojourn in Egypt (Jeremiah
2. 2; Hosea 2. 15). prevailed— been able, i. e., to accomplish their purpose against me (Psalm 13.4). 3,4. The ploughing is a figure of scourging, which most severe physical infliction aptly represents all kinds, the cord.i— /. e., which fasten the plough to the ox; and cutting, this denotes God's arresting the perse<'ution. H, 0. The lll-rooted roof grass, which withers before it grows up, and procures for those gathering It no harvest blessing (Ruth 2. 4), .sets forth the utter uselessness and the rejection of the wicked. PSALM CXXX.
PSALM CXXXIII.
Ver. 1-8; Tlie penitent sinner's hope is in God's mercy only. /
1, 'Z. depths—for great distress (Psalm 40. 2; 69. 3). .1. ghoiildest mark—or, take strict account (Job 10. 14 ; 14. 16), iTnplying a confossion of the existenceof sin. witosliall itand — (lft-;alm 1. 6). iSlanding Is opposed to the gulUy sinking down In fear and self-condemnation (Malaclil
Ver. 1-3. The blessings of fraternal unity.
1, 3. As the fragrant oil Is refreshing, so t his affords delight. The holy anolntlngoll fortlielilgh jirlestwas olive oil mixed with four of the best spices (ICKodus 30. 2'2, 2.5, 30).
Its rich profusion typified the al)undanc(> of the Spirit's
3. 2; Rcvrliil ion 6. 15, 10). The question Implies a negative, whi(di is thus more strongly stated. 4. Pardon prod\ices gra<'es. As tho copious dew, such as fell on Hrrnion, falls
In f«>rtlll/,lng power on the mountains of Zion, so this unity Is fruitful In good woilcs. 3. there—i. <•., In ZIon, the Church; tho material ZIon, blessed with enriching dews, suggests this allusion to the source of the Inllnenoe enjoyed by the spiritual Zion. commanded tlie blessing —(Cf. Psalm 68. 28.) filial fear and love. Judgment without the hope of pardon creates fear and dislike. The sense of forgiveness, so far from producing licentiousness, produces holiness (Jeremiah 3;i. n ; Kzeklel 16. 62, 63 ; 1 Peter 2. 16). " There Is forgiveness with thee, not that thou mnyest be presumed upon, but feared." 5, 0. wait for the Lord— It) expectatl(m (Psjilin 27. 14). Avatch for, &o.— In earnestness and niijclety. 7, S. I>et Israel, Ac1. e.. All arc invited to seek and share Divine forgiveness, from all his Iniquities— oi, punlsluncnts of them (I'salm 10. 12, Ac). 33G
PSALM CXXXIV. Ver 1-3. 1,3. The pilgrim hands arriving at the snno tuary (Mill on the priests, who slanit in Ihe.house of the Lm d at the time of the evening sncrlllco, to unite in praising
Exhortations to Praise God. PSALMS CXXXV—CXLII. David's Confidence in God, God in their name and that of the people, using appropriate gestures, to wliich the priests reply, pionouncing the Mosaic blessing wliicli they alone could pronounce. A fit epilogue to the whole pilgrim-book, Psalms 120.-134. people (Psalm 9_I3). Tbeir destruction had been abundantly foretold (Isaiah 13.14; Jeremiah 51. 23). For the terribleness of tliat destruction, God's righteous judgment, and not the passions of tlie chafed Israelites, was responsible.
3. After the manner directed (Numbers 6. 23). by niglit —the ei'e/ii'rtig' service (Psalm l-ll. 2), as opposed to morning (Psalm 92. 2). lift up your hands—(Cf. Psalm 28. 2.) out of Zioii—the Church, as His residence, and thus seat of blessings. Thus close the songs of degrees.
PSALM CXXXVIII.
Ver. 1-8. David thanks God for His benefits, and anticipating a wider extension of God's glory by His means, assures himself of His continued presence and faithfulness.
PSALM CXXXV.
1. (Cf. Psalm 9. 1.) before the gods— whether angels (Psalm 8. 5); or princes (Exodus 21. 6; I'salm 82. 6); or idols (Psalm 97. 7); denotes a readiness to worship tlie true God alone, and a contempt of all other objects of worship. 3.
Ver. 1-21. A Psalm of praise, In which God's relations to His Church, His power in the natural world, and in delivering His people, are contrasted with the vanity of idols and idol worship.
(Cf. Psalm 5. 7.) thy word above all thy name i. e., God's promise (2 Samuel 7.), sustained by His mercy and truth, exceeded all other manifestations of Himself as subject of praise. 3-3. That promise, as an answer to his prayers in distress, revived and strengthened his faith, and, as the basis of other revelations of the Messiali, will l)e the occasion of praise by all who hear and receive it (Psalm
1-3. In tlie general call for praise, the priests, that stand in the house of the Lord, are specially mentioned. 4-7. God's choice of Israel is the first reason assigned for rendering praise; the next. His manifested greatness in creation and providence, heaven, and . . . seas, and all. . . ends of the earth—denote universality. 8, 9. The last plague is cited to illustrate His " tokens and wonders." 10-13. The conquest of Canaan was by God's power, not that of the people, heritage—or, possession. 13. name [and] memorial—Each denote that by which God is made known. 14. will judge—do justice (Psalm 72. 2). repent himself—change his dealings (Psalm 90. 13). 15-18—(Cf. Psalm 11.5. 4-8.) are like unto them—or, shall be like, &c. Idolaters become spiritually stupid, and perish with their idols (Isaiah 1. 31). 19-ai—(Cf. Psalm 115. 9-11.) There we nave trust lor bless here, out of Zlon—(Cf. Psalm 110.2;
68. 29, 31 ; Isaiah 4. 3). for great (is) tlie glory—or, when the glory shall be great, in God's fulfilling His purposes of redemption. 6, 7. On this general principle of God's government (Isaiah 2. H; 57. 15; 66.2), he relies for God's favour in saving him, and overthrowing his enemies, knoweth afar off—their ways and deserts (Psalm 1. 6). 8. God will fulfil His promise. PSALM CXXXIX.
Ver. 1-24. After presenting the sublime doctrines of God's omnipresence and omniscience, the Psalmist appeals to Him, avowing his innocence, his abhorrence of the wicked, .and his ready submission to the closest scrutiny. Admonition to the wicked and comfort to the pious are alike implied inferences from these doctrines.
131. 3.) From tTie Churcli, as a centre. His praise Is diffused throughout the earth.
PSALM CXXXVI.
Ver. 1-26. The theme is the same as tliat of 135th. God should be praised for His works of creation and providence, His deliverance and care of His people, and judgments on their enemies, and His goodness to all. The chorus to everj' verse is in terras of that of Psalm 106. 1; PSALM CXL.
Ver. 1-13. The style of this Psalm resembles those of David in the former part of the book, presenting tlie usual complaint, prayer, and confident hope of relief.
118. 1-1, and was perhaps used at the Amen by the people. In worship (cf. 1 Chronicles 16. 36; Psalm 105. 45). 1-3. The Divine titles denote supremacy. 4. alone excluding all help. 5, 6. by for, in] wisdom—(Psalm 104.
1. evil man—which of David's enemies is meant is not important. 3-5. This character of the wicked, and the devices planned against the pious, correspond to Psalm 10.7; 31.13; 58. 4, &c. sharpened . . . like a serpent—not like a serpent does, but they are thus like a serpent ill cunning and venom. sna.re (and) net,—for threatening dangers (cf. Psalm 38. 12 ; 57. 6). 6. (Cf. Psalm 5. 1-12 ; 16. 2). I. day of battle— 6/ armour, i. e., when using it. 8.
24). made lit., maker of. above [or, higher than] the waters—^Psalm 24. 2.) 13. Cf. similar expressions (Exodus 3.20; Deuteronomy 4. 34, &c.}. 15. overthrew lit., shook off, as Exodus 14. 27, as a contemptuous rejection of a reptile. !43. remembered ug— or, for us (Psalm 132. 1). our low estate— i. e., captivity. 24. And hath redeeme«l (Cf. Psalm 37. 12; 66.7.) lest they exalt themselves—or, they will be exalted if permitted to prosper. 9. Contrasts his head covered by God (v. 7) with tlieirs, or (as head may be used for persons) with them, covered with tlie results of their wicked deeds (Psalm 7. 16). 10. (Cf. Psalm
[or, ^(7., snaZc/ted ] us—alluding to the sudden deliverance effected l)y the overthrow of Babylon. 35. To the special favours to His people is added the record of God's goodness to all His creatures (cf. Matthew 6. 30). 36. God of heaven—occurs but once (Jonah 1. 9) before the captivity. It is used by the later writers as specially distinguishing God from idols.
II. 6; 120. 4.) To cast into flre and deep j>(<*, figures for utter destruction. 11. an evil speaker—or, slanderer will not be tolerated (Psalm 101. 7). The last clause may be translated: "aw evil (man) He (God) shall hunt," &c, 13. (Cf Psalm 9. 4.) 13. Alter all changes, the righteous shall have cause for praise. Such shall dwell, or sit securely, under God's protection (Psalm 21. 6 ; 41. 12). PSALM CXLT.
PSALM CXXXVII.
Ver. 1-9. This Psalm records the mourning of the captive Israelites, and a prayerand prediction respecting the destruction of their enemies.
1. rivers of Babylon—The name of the city used for the whole country, remembered Zion — or, Jerusalem, as Psalm 132. 13. 3. iipon tlie willows—which may have grown there then, if not now; as the palm, which was once common, is now rare in Palestine. 3, 4. Whether the re(iuest was in curiosity or derision, the answer intimates that a compliance was incongruous with their mournful feelings (Proverbs 2.5. 20). 5, G. For joyful songs would imply forgetfulness of their desolated homes and fallen Church. The solemn imprecations on the "hand'' Bnd "tonf/i/c," if thus forgetful, relate to the cunning or Kklll in playing, and the power of singing. 7-9. Remember . . . the cliildren of Edom—(Cf. Psalm 132. 1), i. e., to piinlsh. tl»e day of .Tenisalem—Its downfall (Lamenta-
Ver. I-IO. This Psnlm evinces its authorship as the preceding, by its structure and the character of its contents.
It is a prayer tor deliverance from sins to which affliction tempted him, and from the enemies who caused it.
PSALM CXLII.
Ver. 1-7. Maschil—tct Psalm 32., title). When he ivas in the cave, either of Adullam (1 Samuel 2-2. I), or FIn-gedi fl Samuel 24. 3). This does not mean that the Psalm was composed in the cave, but that the precarious mo<ie of l!1e, of which his refuge in caves was a striking illustiatioa, occasioned the coni))laint, which constitutes the first part of the Psalm, and lurnishes tlie reason for the praverwltfc
•I. ins 1.21, 22; Obadlah 11-13). daughter of Babylon—tlie
Pnalm of Praise to God. PSALMS CXLIII—CXLVIII. TTie. Psaliiitst Exhortelh to Praite.
The Psalm ends, as it began, with ascriptions of praise, In which the pious will ever delight to join. which it concludes, and which, as the prominent characteristic, gives its name.
1. -witli my voice—audibly, because earnestly. 3. (Cf. Psalm 62. 8.) complaint—or, a sad musing. 3. thou knewest . . . path—the appeal is Indicative of conscious innocence; knowest it to be right, and that my affliction
PSALM CXLVI.
Ver. 1-10. An exhortation to praise God, who, by the gracious and faithful exercise of His power in goodness to the needy, is alone worthy of implicit trust. is owing to the snares of enemies, and is not deserved (cf. Psalm 42. 4; 61.2). 4. Utter desolation Is meant, right hand—the place of a protector (Psalm 110. 5). cared for PSALM CXLVII. lit., sotight after, to do good. 5. (Cf. Psalm 31. 14; 62. 7.) 6.
(Cf. Psalm 17. 1.) 7. (Cf. Psalm 25. 17.) that I may praise
Ver. 1-20. This and the remaining Psalms have been represented as specially designed to celebrate the rebuilding of Jerusalenr (cf. Nehemiah 6. 16 ; 12. 27). They all open and close with the stirring call for praise. This specially declares God's providential care towards all creatures, and particularly His people.
—lit., for praisiriff, or that thy name may be praised, i. e., by the righteous, who shall surround me with sympathizing joy (Psalm 35. 27).
PSALM CXLIII.
Ver. 1-12. In structure and style, like the preceding (Psalms 140.-142.), this Psalm is clfearly evinced to be David's. It is a prayer for pardon, and for relief from enemies; afflictions, as usual, producing confession and penitence.
1. (Cf. Psalm 92. 1 ; ia5. 3.) 3. (Cf. Psalm 107. 3 ; Isaiah 11.
12.) 3. Though .applicable to the captive Israelites, this is a general and precious truth, wounds—(Cf. Margin.) 4, 5. God's power in nature (Isaiah 40. 26-28, and often) is presented as a pledge of His power to help His people, telleth . . . stars—what no man can do (Genesis 15. 5). 6. That power is put forth for the good of the meek and suffering pious, and confusion of the wicked (Psalm 146. 8, 9), 7-9. His providence supplies bountifully the wild animals in their mountain homes. Sing . . . liorA—lit.. Answer the Lord, i. e., in grateful praise to his goodness, thus declared in His acts. 10, 11. The advantages afforded, as in war by the strength of the horse or the agility of man, do not incline God to favour any ; but those who fear and, of course, trust Him, will obtain his approbation and aid. 13-14. Strengthened . . . gates—or, means of defence against invaders, maketh . . . borders—or, territories (Genesis 23. 17; Isaiah 54. 12). fllleth thee, Ac—(Cf. Margin.) I.^-IS. God's word, as a swift messenger, executes His purpose, for with Him to command is to perform (Genesis 1. 3; Psalm 33. 9), and He brings about the wonders of providence as easily as men cast crumbs, morsels —used as to food (Genesis 18. 5), perhaps here denotes hail. 19, 30. This mighty ruler and benefactor of heaven and earth is such especially to His chosen people, to whom alone (Deuteronomy 4. 32-34) He has made known His will, while others have been left In darkness. Therefore unite in the great hallelujah.
1. in thy faithfulness . . . and . , . righteousness or, God's regard to the claims which He has permitted His people to make in His covenant. 3. enter . . . judgment—deal not in strict justice, shall no . . . Justified or, is no man justified, or innocent (Job 14. 3; Romans 3.
20). 3, 4. The exciting reason for his prayer—his afflictions—led to confession as just made : he now makes the complaint, as those that have been long dead—deprived of life's comforts (cf. Psalm 40.15; 88.3-6). 5, 6. The distress is aggravated by the contrast of former comfort (Psalm 22. 3-5), for whose return he longs, a thirsty land—which needs rain, as did his spirit God's gracious visits (Psalm 28. 1 ; 89. 17). 7. spirit falleth—is exhausted.
8. (Cf. Psalm 25. 1^; 59. 16). the way . . . walls—t. e., the way of safety and righteousness (Psalm 142. 3-6). 9. (Cf. Psalm 31. 1.5-20.) 10. (Cf. Psalm 5. 8; 27. 11.) land of up Tightnesson even land (Psalm 26. 12). 11. (Cf. Psalm
23.3; 119. 150.) 13. God's mercy to his people is often wrath to His and their enemies (cf. Psalm 31. 17). thy servant—as chosen to be such, entitled to Divine regard.
PSALM CXLIV.
"Ver. 1-15. David's praise of God as his all-sufflclent help is enhanced by a recognition of the intrinsic worthlessness of man. Confidently imploring God's interposition against his enemies, he breaks forth Into praise and joyful anticipations of the prosperity of his kingdom, wlien freed from vain and wicked men.
PSALM CXLVIII.
Ver. 1-14. The scope of this P.salm Is the same as of the preceding.
1. heavens [and] hclghts—are synonymous. 3. hosts— PSALM CXLV.
(cf. Psalm 103. 21). 4. lieavens of heavens—the very highest, waters—clouds, resting above the visible heavens (cf. Genesis 1. 7). 5. praise the name—as representing His perfections, he commanded—7/e is emphatic, ascribing creation to God alone. 6. The perpetuity of the frame of nature is, of course, subject to Him who formed
Ver. 1-21. A Psalm of praise to God for His mighty, righteous, and gracious government of all men, and of His humble and suffering people In particular.
1, 3. (Cf. Psalm 30. 1.) bles« thy name—celebrate thy perfections (Psalm 5.11). God is addressed as king, alludlngto His government of men. 3. (Cf. Psalm 18.3; 48. 1.) greatness—as displayed in his works. 4. shall declare—;//., It. a decree . . . pass—His ordinances respecting them shall not change (.leremlah 3fl. .31), or perish (Job 34. 20; Psalm 37.36). 7-10. The call on the earth, as opposed to heaven. Includes seas or depths, whose inliabltants the dragon, as one of the largest (cf. on leviathan. Psalm 104. the;/ shall declare, i. c., all generations. 5. I will siieak or, muse (Psalm 77. 12; 119. 15). thy wondrous works or, words of thy wonders, i.e., which described them (Psalm 105. 27, Margin). 6. terrible acts—wlilcli produce dread or fear, 7. memory—(Psalm 6. 5), remembrance, or what causes to be remembered, righteousness—as Psalm H3. 1, goodness according to covenant engagement.
20), Is selected to represent. The most destructive and ungoveriiablo agents of Inanimate nature are Introduced fulfllling Itis word—or, law, may l)e understood of each. Next the most dist inguished productions of the vegetable world, fk-uitful trees—or, trees of fruit, as opposed to 8, 9. (Cf. 103.8; 111.4.) over all, Ac—rests on all His works. 10. bless—as v. 1, to praise with reverence, more than merely to praise. 11, 13. The declaration of God's glory Is for tlie extension of his knowledge and perfections In tlie world. 13. (Cf. Daniel 4.3,34.) 14. (Cf. Psalm forest trees. Wild and domestic, large and small, animals are comprehended. 11, 13. Next all rational beings, from the hlgliest in rank to little children, princes—or, military leaders. 13. let tliem—all mentioned, excellent—or, exalted (Isaiah 12. 4). his g\ory—majesty {PmUn
37. 17; .51. 4.) irt, 10. eyes of . . . thee—or, look with expecting faith (Psalm 104.27,28). 17. holy . . . works—
45. 3). above . . . heaven—//icir united splendours fall to match His. 14. exniteth the horn-established power (Psalin 75.5,6). praise at\oTlit.,for] his saints—i.e., occasions for them to praise Him. They are further described as Ills people, and near Him, sustaining by covenanted care a peculiarly intimate relation. lit., mci-ci/ul or kind, goodness (Psalm 144. 2) is the corresponding noun, righteous—In a similar relation of moaning to rif/hteou.mes.s {v. 7). 1§, 19. (Cf. Psalm 34. 7, 10.) 30. Those who fear him (v. 19) are those who are here said to love him. 31. (Cf. Psalm 20. 21.) all llesli—(Psalm 65. 2.) 383
IlUt uduction. PROVERBS. Introduction, PSALMCXLIX.
In God's decrees, or perhaps as Deuteronomy 32. 41-43. this honour i. e., to be tlius employed, will be an honourable service, to be assigned his saints—or, godly ones (Psalm 16. 3).
Ver. 1-9. This Psalm sustains a close connection with the foregoing. The" chosen people are exhorted to praise God, in view of past favours, and also future victories over enemies, of which tliey are Impliedly assured.
PSALM CL.
1. (Cf. Psalm 9fi. 1.) 3. God had signalized His relation Bs a sovereign, in restoring them to their land. 3. iu the Ver. 1-C. This is a suitable doxology for the whole book, reciting the "place, theme, mode, and extent of God's high praise." diiiice—(Psalm 30. 11.) The dance is connected with other terms, expressive of the great joy of the occasion. The word may be rendered lute, to which the other instruments are joined, slug iiraises—or, sing and play. 4. taltetU pleasure— accepts, alluding to acceptance of propitiatory offerings (cf. Psalm 7. 18). beautify, &c. adorn the humble with faith, hope, joy, and peace. 5. in plory—the honourable condition to which they are raised, iipcit tlieir beds—once a place of mourning (P.salm 6. 6). 6, Itlgh (praises)—or, deeds. They shall go forth as religious warriors, as once religious labourers (Nehemiah 4.
1. In Ills sanctuary—on earth, firmament, &c.—which . illustrates His power. 2. mighty, acts—(Psalm 14.5. 4.) excellent greatness—or, abundance of greatness. 3, -t. The trumpet was used to call religious assemblies; the organ, or pipe, a wind instrument, and tlie others were used in worship. 5. cymbals—suited to loud praise (Nehemiah
12. 27). 6. Living voices shall take up the failing sounds of bead instruments, and as they cease on earth, those of intelligent ransomed spirits and holy angels, as with the sound of mighty thunders, will prolong eternally the praise, saying: "Alleluia! Salvation, and Glory, and Honour, AND Power, UNTO the Lord our God;" "Alleluia! FOB THE Lord God omnipotent beigneth." Amen !
17). 7. The destruction of the incorrigibly wicked attends the propagation of God's truth, so that the military successes of the Jews, after the captivity, typified the triumphs of the gospel. 9. the judgment written—either
THE BOOK OF PROVERBS.
INTRODUCTION.
I. The Nature and Use of Proverbs.—A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. Tlie word is of Latin derivation, literally meaning for a ivord, speech,or discourse, i. e., one expression for many. The Hebrew word for proverb (mashal) means a comparison. Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. Tliey illusti'ate the varieties of parallelism, a distinguishin;;, feature of Hebrew poetry. Cf. Introduction to Poetical Books. Many also clearly involve the idea of comparison in tlie sentiments expressed (cf. ch. 12. 1-10; 25. 10-15; 26. 1-9). Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a " riddle ' or "dark saying" (cf.ch. 30. 15-33; 1, 6; Psalm 49. 4). The sententious form of expression, wlwcli thus became a m.arkcd feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter (cf. chs. 1.-9). In Ezekiel 17. 1; 24. 3, we find the same word properly translated prtroftZe, to designate an illustrative discourse. Then the Greek translators have used a yford, parabola (parable), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, therefore, that tlie proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as Matthew 19. 30 (cf. ch. 20. 1); or succeeds it, as Mattli»,'W
22. 1-16; Luke 15. 1-10. The style being poetical, and adapted to the expression of a high order of poetical sentiment, Buch as prophecy, we find the same term used to designate such compositions (cf. Numbers 23.7; Micah 2. 4; Habakkuk 2. 0).
Though the Hebrews used the same term for proverb and parable, the Oreek employs two, though the sacred wruers have not always appeared to recognize a distinction. The term for proverb is, paroimia, which the Oreek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite, sententious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity (cf. ch. 16. ^29, Greek), and even for his illustrative discourses (ch. 10. 6), whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory ; and precepts of practical wisdom which, extended into logical discourses, might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed Into pithy, and, for the most part, very plain statements. Such a mode of instruction has distiuguislied the written or traditional literature of all nations, and was, and still Is, peculiarly current In the East.
In this book, however, we are supplied with a proverbial wisdom commended by the seal of Divine inspiration. God has condescended to bectome our teacher on the practical affairs belonging to all the relations of life. He has adapted His Instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow-men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honour, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly-provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of Impiety, Injustice, profligacy, idleness, laziness, indolence, drunkenness, and debaucherj . Jo the rewards of true piety which follow in eternity, are promised the peace, security, love, and appiobution of the good, and the comforts of a clear conscience, which render this life truly happy.
Diuvgn nf the Book. PROVERBS I. An Exhortation to Fear God. ri. iNSPiUATioN AND AuTiioKSliiP.—With iio Important excoption, Jewish and Christian writers have received tills book as tlie inspired production of Solomon. It Is the first book of the Bible prefaced by the name of the author.
Tlie New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the produftion of a higher aulhority than tlie apocryphal writings, such as Wisdom or Ecclesiasticus.' Solomon lived 50t) years before the " seven wise men" of Greece, and 700 before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with wliicli we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions of the Jews, heathen philosophers drew from this inspired fountain many of those streams which continue to i-efresh mankind amidst tlie otherwise barren and parched deserts of profane literature.
As,.liowever, the Psalms are ascribed to David, because he was the leading author, so the ascription of this book to Soioinon is entirely consistent with the titles of chs. 30. and .31., which assign those chapters to Agur and Lemuel respectively. Of these persons we know nothing. This is not the place for discussing the various speculations respecting tliem. Byaslight change of reading some propose to translate eh. .30. 1 : "The word.s of Agur, the son of her who was obeyed (i. e., the (jueen of) Massa;" and ch. 3). 1 : "The words of Lemuel, king of Massa;" but to this the earliest versions are contradictory, and nothing other than the strongest exegetical necessity ought to be allowed to Justify a depavture froni<i well-established reading and version when nothing useful to our knowledge is gained. It is better to confess ignorance than indulge in useless conjectures. t is probable that out of the "three thousand proverbs" (1 Kings 4. 32) which Solomon spoke, he selected and edited oils. :.-24. during his life. Chs. 2.5.-29. were also of his production, and copied out in the days of Hezekiah, by his " men," perh.aiis, the prophets Isaiah, Hosca, and Micah. Such a work was evidently in the spirit of this pious monarch, who set his heart so fully on a reformation of God's worship. Learned men have endeavoured to establish the theory that Solomon himself was only a collector; or that the other parts of the book, as these chapters, were al.so selections by later hands: but the reasons adduced to maintain these views have never appeared so satisfactory as tr tnange the usual opinions on the subject, which have the sanction of the most ancient and reliable authorities.
III. Divisions of the Book.—Such a work is, of course, not susceptible of any logical analysis. There are, however, some well-defined marks of division, so that very generally the book is divided into five or six parts.
1. Tiie first contains nine chapters, in which are discussed and enforced by illustration, admonition, and enconragement the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its.conciseness and terseness. The sentences follow very strictly the form of parallelism, and generally of the synonymous species, only forty of the synthetic and four (ch. 3. 32-35) of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended.
2. The antithetic and synthetic parallelism to the exclusion of the synonymous distinguish chs. 10.-22. 16, and the verses are entirely unconnected, each containing a complete sense in itself.
3. Chs. 22. 16.-24. present a series of admojiitions as if addressed to a pupil, and generally each topic occupies two or more verses.
4. Chs. 25.-29. are entitled to be regarded as a distinct portion, for the reason above given fis to its origin. The style is very much mixed ; of the peculiarities, cf. parts 2 and 3.
5. Ch. 30. is peculiar not only for its authorship, but as a specimen of the kind of proverb which has been described as "dark .sayings" or " riddles." t .
6. To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of female character. In both parts 5 and 6 the distinctive peculiarity of the original proverbial style gives place to the modifications already mentioned as marking a later composition, though both retain the concise and nervous method of stating truth, equally valuable for its deep impression and permanent retention by the memory.
CHAPTER I. ness by which to escape evil and find good. 5, 6. Such writings the wise, who pursue right ends by right means, will value, learning—not the act, but matter of it. wise counsels—or the art and principles of governing. To nnilerstand—so as to . . . such will be the result. Interpretation—(Cf. Margin.) words of tlie wise—(Cf. v. 2.) dark sayings—(Cf. Psalm 49. 4; .John 16. 25; and Introduc-
Ver. 1-38. After the title the writer defines the design and nature of the instructions of the book. He paternally invites attention to those instructions, and warns his readers against the enticements of the wicked. In a beautiful personification wisdoxn is then introduced in tion, I.) 7. Tlie fear of the Lord—The principle of true piety (cf. ch. 2.5; 14.26,27; Job 28.28; Psalm 31.11; 111.10; Acts 9.31). l>eginnlng— first part, foundation, fools the stupid and iudiflerent to God's character and government; hence the wicked. 8. My son—This paternal form denotes a lender regard for the reader. Filial sentiments rank next to piety towards God, and ensure most distinguished rewards (cf. ch. 6.20; Ephesians 6.2,3). On the figures of v. 9, cf. Genesis 41.42; Song of .Solomon a most solemn and impre.ssive manner, publicly inviting men to receive its teachings, warning those who reject, and encouraging those who accept, the proflfered instructions.
1-4:. (Cf. Introduction, I.) To knovr- . . . liistrnctlon lit., for knowinp, i.e., sach is the design of these writings. Wisdom—or the use of the best means for the best ends, is generally employed in this book for true piety. Instruction — discipline, by which men are trained, to
1. 10; 4.9. 10-19. A solemn warning against temptation. 10. entice lit., open the wa;/. consent . . . not— sin is In consenting or yielding to temptation, not in being tempted. 11-14. Murder and robbery are given as speciflo Illustrations, lay Avait . . . lurk privily — express an ef Tort and hope for successful concealment, swallow liercolve [lit., for perceiving, the design (as above)] . . . niulcrstai Kllng— j. e., words wliich enable one to discern good anil evil. To receive . . . of wisdom—For receiving tliat dis<!ipline whicli discretion imparts. The Hebrew for wisdom differs from that of v. 2, and denotes rather discreet counsel. Cf. the opposite traits of the fool (ch. 16. 22). jjtstice . . . equity—all the attributes of one upright in uU his relations to God and man. simple—one easily led. . . grave—utterly destroy the victim and traces of tiio crime (Numbers 16.33; Psalm 5.5.15). Abundant rewards of villainy are promised as tlio fruits of this easy and safe course. 1.5, 16. The .society of the wicked (way or path) to good or evil; so the parallel, young man—one inexperienced, subtllty—or prudence (ch. 3.21; 5.21). disis dangerous. Avoid the beginnings of sin (ch.4.14: Psalm r.rction—lit., device, both qualities, either good or bad,
1. 1 ; 119. 101). 17-19, Men warned ought to escape Oauger acii Ording to their use. Here good, as they imply wari390
Wisdom promueth Godliness. PROVEEBS II, III. An Exhortation to Obedience,, etc. love most the worst tilings. 15. crooked—tortuous, unprincipled, frownrd lit., (they)are going back, not only aside from right, but opiosite to it. 16-19. Deliverance from another danger, tlie strange woman—tliis term is often used tor harlot, or loose woman (Judges 11. 1,2), ?/iaj-- ricd (ch. 7. 5, ID) or not (1 Kings 11. 1), so called, because such were, perhaps at first, foreigners, though slraiiye may also denote whatever is opposed to right or proper, as as birds instiiietivoly avoid visibly spread nets. But stupid sinners rnsli to tlieir own ruin (Psalm 9. 16), and, greedy of gain, succeed in the very schemes which destroy them (I Timothy 6.10), not only failing to catch otliers, but procuring their own destruction. 30-33. Some interpreters regard this address as the language of the Son of God iin<ler tlie nanie of Wisdom (cf. Luke U.
49). Otliers think tliat wisdom, as the Divine attribute slranr/c Jirc (Numbers 3.4); strange inccn.te (Exodus 30.9). flattcreth— smooths, lier wortls—(Psalm o. 9). 17. guide . . . youtli—lawful husband (Jeremiah 3. 4). covenunt . . . God—of marriage made in God's name. IS. Inclineth-sinks down (cf. Numbers 13. 31). the dead—or specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a mostsfilemn and Divine admonition, whose matter and spirit are eminently evangelical and impressive (cf. no<« on cli. 8). 30. Wisdom— Wisdoms, tlie sliatles of the departed (Psalm 88. 10). 19. i. e., such as remain impenitent (cf. Ecclesiastes 7. 26). patlis of life- (Psalm 16. 11), 0])posed to paths unto the dead. 30. That plural used eitlier Ijecause of the unusual sense, or as indicative of the great excellency of wisdom (cf. ch. 0. 1). streets—or most public places, not secretly. 21. The pub-. . . way of good—i. e., Such is the object of these warn-
Hcity further ind!<ated l>y terms designating places of most common resort. simple ones—(Cf. v. 4.) slmings. 31, (Of. Psalm 37. 3, 9, 22, 27.) transgressors—or impious rebels (cf. Jercmiali 9. 2). roofed out—utterly de-
Ijllclty— implying ignorance, scorners— (Psalm 1.1) who desjiiso, a.s well as reject, truth, fools—though a stroj'ed, as trees plucked up by the roots. dilferent word is used from that of v. 7, yet it is of the same meaning. ^3. reproof— implying conviction deserving it (cf. John 8, Margin), pour owt—abundantly impart, my Spirit—whether of wisdom personified, or CHAPTER III.
Ver. l-"."). The studj-^ of truth commended. God must be feared, honoured and trusted, and filial submission, under chastisement, exhibited. Tlie excellence of wisdom urged and illustrated by its place in the Divine counsels. Piety enforced by a contrast of the destiny of the righteous and the wicked. of Christ, a Divine agent, at. stretclied . . . liainl— earnestness, especially in beseeching, is denoted by the figurfi icf. .Tob U. K!; Psalm (iS. .31 ; 88. 9). 35. set at na»glit —rejected as of no value, tvomld none of—lit., were not wi Uincj or inclined to it. 36, 3T. In their extreme distress He will not only refuse help, but aggravate it by de-
1. loAV and commandments—all Divine instructions (cf. Psalm 119). let tiiiue liieart keep—or sincerely observe (cli. 4. 13; 5.2). lengtli . . . life—often promised as blessings (Psalm 21. 4; 91. 16). peace—includes prosperity (Psalm 12.5. 5). add—abound to thee. 3. mercy and trutli—God's faithfulness to His promises is of'tener expressed by these terms (Psalm 2>. 10; 57. 3). As attributes of men, they express integrity in a wide sense (ch. 16. 6; rision, fear—the olyeet of it. desolation lit., a tumultuoi/g noise, denoting their utter confusion, destruction or calamity (t\ 2(i) compared to a whirlwind, as to fatal rapidity, distress—(Psalm 4. 1 ; 44. 11). angnisU—a state of inextricable oppression, the deepest despair. 38. Now no prayers or most diligent seeking will avail (eh. 8. 17). 29, 30. The sinner's infatuated rejection brings his ruin. 31. fruit . . . way—result of conduct (Isaiah 3. 10; Ezekiel
20. 28). bind . . . write . . . heart—outwardly adorn and inwardly govern motives. 4. favour—grace, amiability
11.21; Romans 6.21; Galatians 6.7,8). be nUed—even to repletion (Psalm 12:14). 33. turning away i.e., from the call Of V. 23. simple— as v. 22. prosperity— quiet, Implying indifference. 33. dwell safely— lit., in confiience (Deuteronomy 12. 10). be quiets—or at ease, in real prosperity, ft-om fear—without fear.
(ch. 22. 11; Psalm 4.5. 2); united with this, a goo<l understanding—(cf. Margin), a discrimination, which secures success, in the sight . . . man—such as God and man approve. 5. Trust . . . heart—This is the centre and marrow of true wisdom (ch. 22. 19; 28.25). The positive duty has its corresponding negation in the admonition against self-confidence. 6. ways— (Psalm 1. 1.) acknowledge—by seeking His wise aid (ch. 16. 3; Psalm 37.
CHAPTER II.
Ver. 1-22. Men are invit«d to seek wisdom, because it teaches those principles by which they may obtain God's guidance, and avoid the society and Influence of the wicked, whose pernicious courses are described.
5; Jeremiah 9. 23, 24). direct lit., make plain (cf. Hebrews
12. 13). T. (Cf. ch. 27. 2; Romans 12. 16.) fear . . . evil— reverentially regarding His law. 8. It—This conduct, liealth—(Cf. Margin.) to thy navel—for all the organs of nourishment, marrow—(Cf. Margin.) bones—frame of body. True piety promotes bodily health. 9, 10. (Cf. ch.
Diligence in hearing and praying for instruction must be used to secure the great principle of godliness, the fear of God. 1. Iilde . . . with tbee lay up in store
11. 25; Exodus 23. 19; Deuteronomy 18. 4; Isaiah 32. 8; 2 Corinthians 9. 13.) presses—or wine fats (Joel 2. 24; 3. 13). 11, 13. The true intent of afflictions considered ; they do not contradict the assertion of the blessed state o the pious (Job 5. 17 ; Hebrews 12. 5, 6). he delighteth—or receiveth iis denoting reconciliation regarding the offence which produced chastisement. 13. findetit lit., reaches, or obtains by seeking, getteth lit., draws out, as metals by digging. 14, 15. The figure of v. 13 carried out. It—t. e., wisdom, merchandise—acquisition by trading, fine gold— dug gold, solid as a nugget, rubies—gems, or pearls. 10, 17. Wisdom personified as bringing the best blessings (cf. Matthew 6. 33; 1 Timothy 4. 8). Iler ways Such as she directs us to take. 18. Wisdom allegorized as a tree of life—(Genesis 2.9; 3. 22,) whose fruit preserves (cf. eh. 7, 1). 3. Listen attentively and reflect seriously (ch. 1. 21; Psalm i:W. 2). xinderstanding—right perception of truth. 3. Yea, if—lit., When if, i. e., in such a case. lmowle<lge—or, discrimination unilerstanding—as v.
2. 4. There must be earnest prayer and effort. 5. underfttand—or, perceive intelligently, fliid—obtain. 6. For r-God is ready (James 1. 5; 4. 8). out of bis moutb—by revelation from Him. t. sound wisdom— substance, opposed to what is fictitious. According to the context, this may be assistance, as here corresponding with buckler, or safety, or wisdom, which procures it (cf. ch. 3. 21 ; 8.
14; la 1; iob fl. 13; 12. 13). layeth up—provides, ever readj'. 8. fcecpcth . . . way—God defends the riglit way, and tliose in it. saints—objects of favour (cf. Psalm 4. 3, &c.). He guides and guards them. 9. Then—emphatic, In such a case, righteousness . . . path—all parts of duty to God and man. 10, 11. Idea of v. 9, amplified ; on terras life, gives all that makes living a blessing. 19, 30. The place of wisdom in the economy of creation and providence commends it to men, who, in proportion to their of. V, 4 and v. 2. I'i-l.'i. To deliver—as from great danger finite powers, may possess tliis invaluable attribute, and are thus encouraged by the Divine example of its use to seek its possession. 31. sound wisdom—(cf. ch. 2. 7). let (ch, 6. 5). way . . . man—(Psalm 1. 1). frowwd things —perversity (ch. 6. 14; 23. 23), wh.at is opposed to truth, paths of uprightness—or, plainness, walk—habitually act; 14, and that with pleasure, in ignorance of good and pursuit of evil, frowardness—not only their own perversity, but that of others is their delight. They. . . eyes i.e., these words of instruction. 33-34, assign reasons in their value for happiness and ornament, guidance and support in dangers, both when waking and sleeping, 33. Be not—or, You shall not be. sudden fear 391
Exhurtalion to Study Wisdom. /EOVERBS IV—VI. The Mischiefs of Whoredom.
—what cansos it(ch. 1. 27), any unlooked-for evil (Psalm
1. This connection of uisdom and understanding is Irfv quent (ch. 2. 2; 3.7) ; the first denotes the use of wise meana for wise ends; the other, the exercise of a proper discrimination in their discovery. 2. regai-d—or, observe, keep —preserve constantly. 3. (Cf. ch. 2. 10.) Her enticing promises are deceitful. 4. her end lit., her future, io sense of reward, what follows (cf. Psalm 37. 37 ; 73. 17). Ita nature is evinced by the use of figures, opposite those of id. i ; 91. 12 ; 1 feter 3. U). desolation—(ch. 1. 27). 36. The reason ; sucli as are objects of God's favour, be thy coii Jideiice—^(7., in thy confidence, in the source of thy strength icf. Nahuni 3. 9, lor the same construction, Hebrew). 27, >£8. Proinplly fuUU all obligations both of justice and cliarity (cf. .James 2. lo, 10). !i9, 30. Do not aBuse confidence, and avoid litigation. 31. oiipressor—or man of mischief. The destiny of successful evil-doers warns against desiring their lot (Psalm 37.1,2,35,38). 32-35. Reasons for the warning, frowartl—(Ch. 2. 15.) secret . . . liglitoous—in their communion (Amos 3.7). 33. curse
V. 3. The physical and moral suffering of the deluded profligate are notoriously terrible. 5. feet, . . . steps—i. e.i course of life ends in death. 6. her ways . . . kitovr —Some prefer, " that she may not ponder the path of life," &c. ; but perhaps a better sense is, "her ways are varied, so as to prevent your knowledge of her true character, and so of true happiness." 8, 9. Avoid the slightest tempta tion. thine honour—in whatever consisting, strength. . . wlclieil—it abides with them, and Will be manifested.
34:. The retribution of sinners, as Psalm 18. 26. 35. inherit —as a yjortion. siiame—or disgrace, as opposed to honour, promotion—(cf. Margin), as honour for well-doing makes men conspicuous, so fools are signalized by disgrace.
(ch. 3. 13) or wealth, thy years—by cutting them off in dissipation, to the cruel—for such the sensual are apt to become. 10. wealth lit., strength, or Vae vhswWj oi it. labours—the fruit of thy painful exertions (P.salm 127. 2\ There may be a reference to slavery, a commuted pun Lshment for death due the adulterer (Deuteronomy 22. 22). 11. at the last—the end, or reward (cf. v. 4). mourn—roar in pain, flesh and . . . botly-the whole person under incurable disease. 13-14. The ruined sinner vainly laments his neglect of warning and his sad fate in being brought to public disgrace, evil—for affliction, as Genesis 19.20; 49. 15. 15-20. By figures, in which well, cistern, and fountain, represent the wife, and rivers of waters the children, men are exhorted to constancy and satisfaction in lawful conjugal enjoyments. In v. 1%, fountains (in the plural) rather denote the proiluce or waters of a spring, CHAPTEE IV.
Ver. 1-27. To an earnest call for attention to his teachings, the writer adds a commendation of wisdom, preceded and enforced by the counsels of his father and teacher. To tliis he adds a caution (against the devices of the wicked), and a series of exhortations to docility, integrity, and uprightness.
1, 3. (Cf. cli. 1. 8.) to know—In order to know, doctrine—the matter of learning (ch. 1. 5), such as he had received (Lamentations 3. 1). 3. father's son—emphatic, a sou specially regarded, and so called tender, as an object of special care (cf. 1 Chronicles 22. 7; 29. 1); an idea further expressed by only beloved—(or, as an only son), (Genesis
22. 2), though he had brothers (1 Chronicles 3. 5). 4. He, taught—or directed me. retain—as well as receive, keep . . . and live—observe, that you may live (ch. 7. 2). 5. Get— As a possession not to be given up. neither decline—t. e., from obeying my word. 6. Not only accept but love wisdom, who will keep thee from evil, and evil from thee. 7. (Cf. Job 28. 28.) getting— or possession, & desire for wisdom is wise. 8. As you highly esteem h ;r, slie will raise you to honour, embrace her—with lit., ivhat is from a spring, and corresponds with rivers of waters, only thine own—harlots' children have no known father, wife ... youth—married in youth, loving . . . roe—otlier figures for a wife from the well-known beauty of these animals, breasts—(Cf. Song of Solomon
1. 13 ; Ezekiel 2.?. 3, 8.) ravlslieil lit., intoxicated, i. e., fully satisfied. 31. Tlie reason, God's eye is on you, 33, 33, and He will cause sin to bring its punishment. ' witliout Instruction lit., in want of instruction, having refused it fon'l aflection. 9. ornament— such as the chaplet or wreath of conquerors, deliver—(Cf. Genesis 14. 20.) The allusion to a shield, contained in the Hebrew, suggests protection as well as honour (cf. v. 6). 10—(Cf. ch. 2. 1 ; 3.
(cf. Job 13. 18; Hebrews 11. 24). go astray lit., be drunken. The word ravislied {v. 19) here denotes fulness of punishment.
2.) 11, 13. way of wisdom—which it prescribes, led tiiee lit., caused tfwe lo tread, as a patli (Psalm 107. 7). not be strjiitenecl—have ample room (Psalm 18.36). 13—(Cf. ch. 3. 18.) Tlie figure of laying hold with tlie hand suggests earnest effort. 14. (Cf. Psalm 1. 1.) Avoid all temptations to tiie beginning of evil. IC, 17. The reason is found in the character of sinners, whose zeal to do evil is forcibly depicted (ch. 6. 4; P.salm 36. 5). They live by flagrant vices (ch. 1. 13). .Some prefer to render, "Tneir bread is wickedness, their drink violence" (cf. Job 15. 16; 34.7). 18, 19. As shining light increases from twilight to noonday •splendour, so the course Of the just increases in purity, but (hat of the wicked is as thickest darkness, in which one knows not on what he stumbles. 20-33. (Cf.V. 10, 13; ch. 3. 8, ifco.) 33. health . . . flesh—by preserving from vices destructive of health. 23. -with all diligence—or, above, or more than all, custody (cf. Margin), all that is kept (cf. Ezekiel 38. 7), because the heart is tlie depository of all wisdom and the source of whatever af Teots life and character (iMatthew 12. 35; 15. 10). 24:. a froward mouth —i. €., a mouth, or words of 111 nature. The Hebrew word differs from that used (ch. 2. 15 ; 3. 32). perverse—or, q\iarrelling. lips-or, words. 23. Let . . . before thee—i. e., pursue a sincere and direct purpose, avoiding temptations. 26. Ponder—Well consider; a wise course results from wise forethought. 27. (Cf. v. 25.) Avoid all by-paths of evil (Deuteronomy 2. 27 ; 17. U). A life of integrity requires attention to heart, speeoli, eyes, and conduct.
CHAPTER VI.
Ver. 1-35. After admonitions against suretiship and sloth (cf. V. 6-8), the chara(;ter and late of the wicked generally are set forth, and the writer {v. 20-;i5) resumes the warnings against incontinence, pointing out its certain an,d terrible results. This train of thought seems to intimate the kindred of these vices.
1, 3. if-the condition extends through both verses. b« surety—art pledged, stricken . . . Iiand—b.argi\ined (cf. Joli 17.3). with a stranger i. e., for a friend (cf. ch. II.
15; 17.18). 3. come . . . friend—in his power, humble. . . sure thy friend—urge as a suppliant, i. e., induce the fiieiid to provide otherwise for his debt, or secure the surety. 4, 5. The danger requires promptness. G-8. The impi'ovident sluggards usually want sureties. Hence, sucli are advised to industry by the ant's example. 9, 10. Their conduct graphically described ; 11, and the fruits of their self-indulgence and indolence presented, as . , . travelletli lit., one who walks backwards and fmivards, i. e., a highwayman, armed man—i. e., one prepared to destroy. 12. A naughty persoji— A man of lielial, br of worthlesness, i. c, for good, and so depraved, or wicked (cf. 1 Samuel 25. 25 ; 30. 22, &c.). Idleness and vice are allied. Though indolent in acts,he activelyand habitually (walkcth) is ill-natured in speech (ch. 4. 21). 13, 14. If, for fear of detection, he does not speak, he uses signs to carry on liisintrues. These signs are still so used in the Kast. (leviseth constructs, as an artisan, mischief—evil to others. Frown »-<lncss—As ch. 2. 14. discord—especially litigation. Cunning is the talent of the weak and '.uzy. 15. duddenness aggravates evil (cf. v. 11 ; eli. 29. 1). calamity lit., a crushing weight. l)rokcn—shi vennl as a potter's vessel; utterly destroyed (Psalni 2. U). 16-19. six . . .
CHAPTER V.
Ver. 1-23. A warning against the seductive arts of wicked •women, enforced by considering tlie advantages of chastity, and tile miserable end of the wicked.
"MT son, keep MT words."—PBOY. VII. 1.
27te. Arts of Strange Women. PKOVEKBS VII, VIII. The Excellency, etc., of Wisdom. lecting ruin themselves. Many regard the passage as a description of the Son of God by the title. Wisdom, which the older Jews used (and by which He Is called, Luke U. e-reii—ii mode of speaking to arrest attention (ch. 30. 15, 18 ; Jol) 5. 19). proud look—it<., eyes of loftiness (Psalm 131.
1). Eyes, tongue, &c., for persons. spcakctJi— breathes
49), as John 1. 1, &c., describes Him by that of Logos, the Word. But the passage may be taken as a personification of wisdom: for, 1. Though described as with God, wisdom out, habitually speaks (Psalm 27. 12; Acts 9. 1). 30-23. Cf.
Cli. 1. 8; 3. 3, &c.). it—(cf. v. 23) denotes the instruction of parents (v. 2u), to which all the qualities of a safe guide and guard and ready teacher are ascribed. It prevents the Ingressof evil by supplying good thoughts, even in dreams
Is not asserted to be God. 2. The use of per.sonal attributes is equally consistent with a personification, as with the description of a real person. .3. The personal pro» nouns used accord with the gender (fem.) of wisdom constantly, and are never changed to that of the person meant, as sometimes occurs in a corresponding use of (ch. 3. 21-23 ; Psalm 19. 9 ; 2 Peter 1. 19). reproofs—(ch. 1. 23) the convictions of error produced by instruction. 34. A specimen of its benefit. By appreciating truth, men are not att'ected by lying flattery. 35. One of the cautions of this instruction, avoid alluring beauty, take [or, ensnare] spirit, which is neuter in Greek, but to which masculine pronouns are often applied (John 16. 14), when the acts of the Holy Spirit are described. 4. Such a personification Is agreealjle to the style of this book (cf. Ohs. 1. 20; .3.
, . . eyelids—by painting the lashes, females enhanced beauty. 36. Tlie supplied words give a better sense than the old version: "Thepriceof a whore is a piece of bread." adulteress— (cf. Margin), which the parallel and context
16, 17; 4. 8; 6.20-22 ; 9. 1-4), whereas no prophetical or other allusions to the Saviour or the new dispensation are found among the quotations of this book in the New Testament, and unless this be sucli, none exist. 5. Nothing (29-;i5) sustains. Of similar results of this sin, cf. ch. 5. 9-
12. will Hunt—alluding to the snares spread by harlots (cf. ch. 7. 6-8). precious life—more valuable than all else. 37ao. The guilt and danger most obvious. 30, 31. Such a thief is pitied, though heavily punished, sevenfold—(cf. Exodus 22. 1-1), for many, ample (cf. Genesis 4. 24; Matthew is lost as to the importance of this passage, which still remains a most ornate and also solemn and impressive teaching of inspiration on the value of wisdom.
18. 21), even if all his wealth is taken. 33. laeketli understanding—or, heart; destitute of moral principle and prudence. 33. disltonour—or, shame, as well as hurt of body (ch. 3. 35). reproach . . . away—no restitution will 1-4. The publicity and universality of the call contrast with the secre.sy and intrigues of the wicked (ch. 7. 8, &c.). 6. wisdom— subtilty in a good sense, or, prudence, foola —as ch. 1. 22. O. excelle«it things—or, plain, manifest, opening . . . tilings—upright words. 7. For . . . truth —lit.. My palate shall meditate, or (as Orientals did) mutter, my thoughts expressed only to myself are truth, wickedness—specially falsehood, as opposed to truth. 8. in rigliteousness—or, righteous (Psalm 9. 8 ; U. 7). froward —lit., twixled, or contradictory, i. e., to truth. 9. plain . . . understandetli—easily seen by those who apply their minds, tliat lind—implying search. 10. not silver preferable to it, so last clause implies comparison. 11. suffice; 34, 35, nor any terms of reconciliation be admitted, regard [or, accept] any ransom.
CHAPTEE VII.
Ver. 1-27. The subject continued, by a delineation of the arts of strange women, as a caution to the unwary.
1-4. Similar calls (cli. 3.1-3; 4.10, &c.). apple . . . eyepupil of eye, a custody (ch. 4. 23) of special value. Bind. . . lingers—as inscriptions on rings. 5. The design of the teacliing (cf. ch. 2. 16; 6. 24). 6. For—or. Since, introducing an example to illustrate the warning, which, whether a narrative or a parable, is equally pertinent, wiudo vv [or, opening of the] casement—or lattice, looked (Cf. c!i. 3. 14, 15.) 13. prudence—as v. 5. The connection of wisdom and prudence is that of the dictates of sound wisdom and its application, find . . . inventions—or, devices, discreet ways (ch. 1. 4). 1.3. For such is the effect of the fear of God, by which hatred to evil preserves from —lit., watched earnestly (Judges 5. 28). 7. simple—as ch. 1. 4. void of, <Scc. —(Cf. ch. 6. 32.) 8. lier corner— where she was usually found, went . . . house—implying, perhaps, confidence in himself by his manner, as denoted in the word went" lit., tread pot.ipously. 9. The time, twiliffht, ending in darkness, black . . . night lit., pupil, ox, eye, it. froward moutli—or, speech (ch. 2.12; 6.14). 14. It also gives the elements of good character in counsel, sound wisdom—(Ch. 2.7.) I . . . strength—or, "As for me, understanding is strength to me," thesource of power (Eccleslastes 9. 16); good judgment gives more efficiency to actions; 15, 16, of which a wisely-conducted government is aii example. 17. early—or, diligently, which may Include the u-sual sense of early in life. 18. durable i.e., middle of niglit. 10. attire—that of harlots was sometimes peculiar, subtile—or, wary, cunning. 11, 13. loud—or, noisy, bustling, stubborn— not submissive, without . . . streets, . . . coiner— (Cf. 1 Timothy 5. 13; Titus 2. 5.) 13-15. Tlie preparations for a feast do not necessarily imply peculiar religious professions. The offerer retained part of the victim for a feast (Leviticus 3. 9, &c.). This feast she professes was prepared for him whom she boldly addresses as one souglit specially to partake of it.
. . . righteousness—such are the riches, enduring sources of happiness in moral possessions (cf. ch. 3. 16). "19. (Cf. v.
11; 3.16). 30, 31. The courses in which wisdom leads conduct to a true pre.sent prosperity (ch. 23. 5). 33-31.
Strictly, God's attributes are part of Himself. Yet, to the poetical structure of the whole passage, this commendation of wisdom is entirely consonant. In order of time
16, 17. my be<l—or, couch, adorned in the costliest manall His attributes are coincident and eternal as Himself. But to set forth the importance of wisdom as devising the products of benevolence and power, it is here assigned a precedence. As it has such In Divine, so should it be dener, bed—in v. 17, a place for sleeping. 18-30. There is no fear of discovery, tlie day appointed—perhaps, lit., a full moon, i. e., a fortnight's time (cf. v. 19). 31. caused . . yield—or, inclines, flattering-(Cf. ch. 5. 3.) forced him sired in human afl'airs (cf. ch. 3. 19). 33. possessed—or, created, in either sense, the idea of precedence, in the beginning—or simply, beginning, in apposition with me. before ... of old—preceding the most ancient deeds. 33. I was set up—ordained, or inaugurated (Psalm 2. 6). The other terms carry out the idea of the earliest antiq'.-by persuasion overcoming his scruples. 33. straightway—quickly, either as ignorant of danger, or incapable of resistance. 33. Till—He is now caught (ch. 6. 26). 84. The inferential admonition is followed, 36, 37, by a more general allegation of the evils of this vice. Even the mightiest fail to resist her deathly allurements. uity, and 34-39 illustrate it by the details of creation, brouglit forth—(Cf. Psalm 90. 2.) abounding—or, laden with water, settled—i. e., sunk in foundations, fields
CHAPTER VIII. or, out-places, deserts, as opposite to (habitable) worla, highest part—or, sum, all particles together, when he
Ver. 1-36. Contrasted with sensual allurements are the advantages of Divine wisdom, which publicly invites men, otf'ers the best principles of life, and the most valuable benefits resulting from receiving her counsels. Her relations to the Divine plans and acts is introduced, as in set . . . deptli—marked out the circle, according to the popular idea of the earth, as circular, surrounded bydepths on which the visible concave heavens rested, established . . . deep—i. e., so as to sustain the waters above and repress those below the firmament (Genesis 1. cli. .3. 19, 20, thougli more fully, to commend her desirableness for men, and the whole is closed by an assurance that those finding her find God's favour, and those neg-
7-11 ; Job 26. 8). commandment—belter, the shore, t. e..
Of the sea. foundations—figuratively denotes the solid
Sundry Obsen-athus of Moral Virtues, PROVERBS IX—XI. and of their Contrary VicOt
Btrnclnre (Job 3?. i ; Psalni 2i. 2). 30, 31. one broag Jit up —ail ol)Jeot of sppoial and pleasing regard. The bestowal of wisdom on men is I'epresented by its finding a deliglit-
13; Psalm 35. 19), and rashness of speech. In each case, the results are on the evil-doers. 11. a well—or., source of good to himself and others (John 7. 37, 38). On last clause cf. v. 6. 13. strifes—or, litigations, covereth—by forgiveness and forbearance. 13. In the lips . . . found —hence, not beaten, as the wicked-speaking fool. '<old of understanding—(ch. 6. 32; 7,7.) 14. lay up knowledge— t. e., as treasures for good use. mouth . . . destruction—or, as to the mouth, &c., destruction is near; they expose themselves to evil by prating. 15. Both by trusting in " uncertain riches" (1 Timothy (i. 17), or by the evils of poverty (ch. 30. 9), men, not fearing' God, fall into dangers. 10. The industry of the righteouy in alone truly successful, while the earnings of the wicked tempt and lead to sin. 17. keepeth—observes (ch. 3. 18; 4.22). refuseth—or, turns from reproof, which might direct him aright. 18. Both vices must one day be know.i and punful residence and pleasing God. 33-36. Such an attribute jaen are urged to seek, watcliliig . . . waiting lit., so as to ivatch; wait, denoting a most sedulous attention, slnueth . . . me—or better, missing uie, as opposed to finding. 35. (Cf. Luke 13. 23, 24.) love death— act as if they did (c ch. 17. 9).
CHAPTER IX.
Ver. 1-lS. The commendation of wisdom continued, under the figure of a liberal host, and its. provisions under that of a feast (cf. Luke 14. 10-24). The character of those who are invited is followed by a contrasted description of tlie rejectors of good counsel ; and witli the invitations of wisdom are contrasted the allurement of tlie wicked woman. islied, and hence their folly. 19. Much speech Involves risk of sin; hence the wisdom of restraining the tongu» (Psalm 39. 1 ; James 1. 26). 30. Right speech is the fruit of a good heart, but the wicked show theirs to be useless. 31. The fool not only fails to benefit others, as do the righteous, but procure tlieir own ruin (cf. v. 11, 17; Plosea
1. liostse—(cf. ch. 8. .34). lier—or, its (the house), seven pillars—tlie number seven for many, or a sufficiency (cli.
G. 31). 3. mSngled— to enhance the flavour (ch. Zi. 30; Isaiah 5. 22). f«i-nis!5ed UL, set out, arranged. 3. maidens—servants to invite (cf. Psalm 68. 11; Isaiah 40. 9).
4. 6). 33. it maketh, &c.—it is empliatic. Riches from God ai-e witliout the sorrow of ill-gotten wealth (cf. Eccleslastes 2. '21-23 ; 1 Timothy 6. 9, 10, 17). 33. Sin is the pleasure of the wicked; wisdom that of the good. 34. it—the very thing. The wicked get dreaded evil; the righteous, desired good. 35. (Cf. Psalm 1. 4; 37. 9, 10, 36.) righteous iiigiie.-.t places—ridges of heights, conspicuous places. 4-G. (Cf. ch. 1. 4; (i. 32.) Wisdom not only supplies right but foi'hiils wrong principles. 7, 8. shame—(Cf. ch. 3. 35.) a blot—or, stain on character. Both terms denote the evil done l>y others to one whose faithfulness secures a wise man's love. 9. Tlie more a wise man learns, the more he loves wisdom. 10. (Cf. ch. 1. 7.) of the Holy. . . foundation—well laid and Arm (Matthew 7. 24, 25). 36. i . e., causes vexation. 37. (Cf. ch. 9. 11; Psalm 55. 23.) 38. gladness—in confidence of realizing it. expectation lit., holies, persons or things, or botli. This knowledge. . . perish—in disappointment. 39. The way, &c. i. e., God's providence sustains the righteous, and overthrows the wicked (Hosea 14. 9). 30. (Cf. ch. 12. 3; Psalm 37. 9-11; gives.riglit perception. 11. (Cf. ch. 3. 16-18; 4. 10.) 13. You are mainly concerned in your own conduct. 13. foolish woiiaaii—or lit., ivornan of foil}/, specially manifested by such as are described, clamorous—or, noisy (ch. 7. 11). knowetii nofiiing lit., knoweth not ivhat, i. e., is riglit and proper. H. on a seat lit,, throne, takes a prominent place, impudently and haughtily. 15, 16. to allure those who are right-minded, and who are addressed as in v. 4, as simple i. e., easily led (ch. 1. 4) and unsettled, thougli willing to do riglit. 17. The language of a proverb, meaning that forbidden delights are sweet and pleasant, as fruits of risk and danger. 18. (Cf. ch. 2. 18, 19 ; 7. 27.)
102. 28.) eartli—or, land of promise. 31. brlngeth foi-th —lit,, germinates as a plant, froward—(Cf. ch. 2. 12, 14). cut olT-as an unproductive plant. 33. known—regard and provide for (Psalm 1. 6). frowardness—all kinds of deceit and ill-nature. The word is plural.
CHAPTER XI.
Ver. 1-31. 1. (Cf. Margin.) The Plebrews used stones for weights. Just—Kjomplete in measure. 3. Self-conceit la unteachable; the humble grow wise (cf. ch. 16. 18 ; 18.12). 3. guide—to lead, as a shepherd (ch. 6. 37; Psalm 78. 52). perverseness— ill-nature, destroy—with violence. 4.
CHAPTER X.
Vev. 1-32. Here begins the second part of the book, chs.
(Cf. ch. 10. 2.) wrath— i. e., of God. 5. direct—or, make plain; wicked ways are not plain (ch. 13. 17). 6. deliver them i. e., from evil, which the wicked suf Ter by their own doings (cli. 5. 22; Psalm 9. 16). 7. expectation . . . perish—for death cuts sliort all his plans (Luke 16. 25). hope of unjust—better, " hope of wealth," or power (cf. Isaiah 40. 29, Hebrciv). This gives an advance on the sentiment of the first clause. Even hopes of gain die with him. 8. Perhaps the trouble prepared by the wicked, and 10.-22. 16, whicli, with the third, ch. 22. 16-ch. 25., contains series of proverlis wliose sense is complete in one or two verses, and whicli, liaving no logical connect ion, admit of no analysis. Tlie parallelism of chs. 10.-15. are mostly antithi'ti(.- ; and those of chs. 16.-22. 16, synthetic. The evidences of art in the structure are very clear, and indicate, jiv()l)al)ly, a purpose of facilitating the labour of menioiiy.ing.
1. wise [and] foolish—as they follow or reject the precepts of wisdom, maketh . . . father—or, gladdens a father, heaviness—or, grief. 3. Treasures . . . nothing —i. e.. Ill-gotten gains give no true happiness (cf. ch. 4. 17; ^lattliew 6. 19). righteousness— especially beneficence (Ps.alm 112. 9). death—the greatest of all evils. 3. (Cf. Psalm 37. 16-20 ) Tlie last clause is better: " He will repel the greedy desires of the wicked." 4. maketh rich—(cf. wliicli he inherits (cf. v. 6). 9. (Cf. Psalm 35. 16; Daniel 11.
32. ) The just is saved by superior discernment. 10, H. The last may be a reason for the first. Together, they set forth the relative moral worth of good and bad men. By the blessing—implying active benevolence, despiseth or, reviles, a course contrasted witli the prydent silence of the_ wise, holdetu his peace—as if neither hearing nor telling. 13. tale-bearer—(cf. Margin), one trading as a peddler in scandal, whose propensity to talk leads him to betray confidence. 14. counsel—the art of governing
V. 22.) slack— deceitful, failing of its purpose (cf. Hosea
7. Ui). 5. son—as cli. 1. 8, 10, and often. slecpetJi—in indolence, and not for rest, causcth shame lit., is base (cf.
(ch. 1.5). counsellors lit., one giving counsel ; the participle used as .a collective. 15. (Cf. ch. 6. 1.) suretishlp ch. 14. :i>; 17. 2). 6. Blessijigs lit.. Praises. Tlie last clause
Is better : " The mouth of the wicked covereth, or conceal- (Cf. Margin), the actors put for the action, which may be lawfully hated. 16. retain—or lit., lay hold of as a support. Honour Is to a feeble woman thus as valuable as riches to men. 17. merciful—kind to others; opposed to crueU Such benefit themselves by doing good to others (cf. ch, eth, violence, or mischievous devices," to be executed in due time (Psalm 5. 9; 10. 7; Romans 3. 14), and hence has no praises (cf. v. 11). 7. hlesseil lit., for a blessing, or praise, shall roi— lit., be worm-eaten, useless and disgusting. 8. wise, *c.— (cf. cli. 9. 8, 9, 16), opposed to prating fool—or, fool of lips of wicked language, fall—headlong, suddenly. 9. pei-verteth his way— acts deceitfully, knowndiscovered and punished. 10. Two vices contrasted ; hypocrisy, or Insinuating evil against one (ch. 6.
24. 5), Willie the cruel injure themselves as well <as others, flesh i. e., his body, by penuriousness (C'olossians 2. 23). 18. a deceitful work—or, wages, which fail to satisfy, or flee away (ch. 10 2; 23. 5). sure reward—or, gain, as from Sundry Obervaiinni; of Moral Virtues, PEOVERBS XII—XIV. and of their Contrary Victt trailing (Hosca 10. 12; Galatians 6. 8, 9). 19. Inference from V. 18 (cf. v. o, (>; cli. 10. 16). ao. (Cf. v. 5.) froward— RS ch. 2. 15, opposed to the simplicity and purity of tlie vpcourse, to which, with all its evils and dangers to others and themselves, the happiness of peace-makers is opposed (cf. Matthew .5. 9; Romans 12. 18). 21. no evil—(as Psaltl. rifjlit. ill tlielr wny—or, conduct. 31. The combined power of the wiclced cannot free tliem from jast punishment, wliife tlie unaided children of the righteous find deliverance by reason of their pious relationship (Psalm
91. 10), under God's wise limitations (Romans 8. 28). mischief—as penal evil. 23. deal truly— or, faithfully, i. e., according to promises (cf. John 3. 21). 33. concealeth—by his modesty (ch. 10. 14; 11. 13). heart . . . proelaimeth— as his lips speak his thoughts (cf. Ecclesiastes 10.3). 24. slot Jiful—(cf. Margin), so called because lie fails to meet his promises, under tribute—not denoting legal taxes, but the obligation of dependence. 25. a good wordone of comfort. 36. more excellent—(cf. Margin), or, more successful, while the wicked fail; or, we may read it: "The righteous guiiles his friend, but," Ac, i. e.. The ability of the righteous to aid others is contrasted with the ruin to which the way of the wicked leads themselves. 37. (Cf. V. 24.) took In hunting—or, his venison. He does not improve his advantages, the substance . . . precious—or, the wealth of a man of honour is being diligent, or diligence, precious— honour (Ecclesiastes lt>,
37. 2.5, 2«). 'Z-Z. Jewels were often suspended from the nose (Genesis 'U. 47; Isaiah .S. 21). Thus adorned, a hog disgusts less than a fair and indi.screet woman. 23. (Cf. ch. 10. 28.) The wrath is that of God. 24-31. The scope of the whole is a comment on x\ 2'!. Thus liberality {v. 21), by God's blessing, secures increase, while penuriousness. Instead of expected gain, procures poverty. 35. liberal soul—(Cf. M'lryin.) made faJ—prospers (ch. 28. 25; Deuteronomy 32.
15; Luketj. O.S). \vatcretli . . . watered—a common figure lor blessing. 3(>. Ahotlier example of the truth of D. 23; the miser loses reputation, though he saves corn, soiletli It— ('. e., at a (air price. 27. g;ood [and] misc Jilef—i. c, of others. proeiirctU . . . sccketli—implying success. 28.
1). 28. (Cf. ch. 8. 8, '20, &c.) A sentiment often stated; here first aflirmatively, then negatively.
(Cf. ch. IQ. 15; Psalm 19. 6; 1 Timothy 6. 17.) rigl Ueoiis . . . braiicU—(P.salm 1. 3; Jeremiah 17. 8.) 29. ti-oubletli—as ch. 1). 27 explains, by greediness for gain (cf. v. 17). Inherit . . . wind—even succes.sful, his gains are of no real value. So the fool, tlms acting, either comes to poverty, or heaps up for others. 30. a tree of life—blessings to othei's proceed from the works of the righteous (ch. 3. 18). wiiiiietli souls—(Cf. Margin), to do them good as opposed to ch.G. 25; Ezekiel 13.18 (cf. Luke 5.10). 31. BeJiold— Thus calling attention to the illustrations (cf. v. 23), the sentiment of which is confirmed even in time, not ex Clud'iig future rewards and punishments.
CHAPTER XIII.
Ver. 1-25. 1. (Cf. ch. 6. 1-5; 10. 1, 17.) 2. sliall eat—i.e., obtain (ch. 12. 14). transgressors—as ch. 2. '22. violence or, mischief to themselves. 3. He . . . moutli . . . life Because evil speeches may provoke violence from others. On last clause cf. ch. 10. 14. 4. (Cf. ch. 12. 11, 27.) 5. loatlisome . . . shame—better, causeth shame and reproach (cf. ch. 19. 26), by slander, &c., which the righteous hates. 6. A sentiment of f requent recurrence, that piety benefits, and sin Injures. 7. In opposite ways men act hypocritically for gain of honour or wealth. 8. Riches save some from punishment, while others suffer because they will not heed the rebuke of sloth, which makes and keeps them poor. 9. light [and] lami>—prosperity ; the first, the greater, and It rejoiccth—or, burns brightly, or continues, wli'ile the other, at best small, soon fails. 10. The obstinacy which attends self-conceit, produces contention, which the well-advised, thus evincing .modesty, avoid. 11. by vanity—or, nothingness, i.e., which is vain or useless to the public (as card playing or similar vices), gathereth . . . labour—(cf. Margin), little by CHAPTEE XII. Ver. 1-2S. 1. lovetli knowledge—as the fruit of instruction or training (ch 1. 2). Iiateth reproof—(Ch. 10. 17.) bnitlsU—stupid, regardless of his own welfare (Psalm 49.
10; 73. 22). 3. Wickedness cacoot give permanent prosperity, root . . . not be moved—firm as a flourishing tree-(Psalm 1.3; 15.5; Jeremiah 17.8). 4. a -virtuous woman—in the wide sense of well disposed to all moral duties (ch. 31. 10). malteth ashamed i.,e., by misconduct, rottenness—an incurable evil. 5. thoughts—or, purposes, are rigiit lit., are judgment, i. e., true decisions, counsels—(Cf. cli. 11. 11.) deceit—contrary to truth and honesty. 6. The words—or, expressed designs of the wicked are for evil purposes, the month—or, words of the righteous delivering instead of ensnaring men. 7. Such conduct brings a proper return, by the destruction of the wicked and well-being of the righteous and his family. 8. despised—as opposed to commended (ch. 11. little, laboriously. 13. desire comcth—is realized. atre« of life—or, cause of happiness. 13. tlie word i.e., of advice, or, instruction (cf. ch. 10. 27; 11. 31). 14. (Cf! ch. 10.
11.) fountain—or, source of life, to depart—(cf. ch. 1. 2-4), or, for departing, &c., and so gives life. 15. Right perception and action secure good will, while evil ways are difficult as a stony road. The wicked left of God find punishment of sin in sinning, hard—or, harsh (cf. {Hebrew) Deuteronomy 21.4; Jeremiah 5.15). 16. dealeth—acts with foresight, a fool . . . folly—for want of caution. 17. A wicked [or, unfaithful] messenger falleth into—or, by mischief, or evil, and so his errand fails. Contrasted is the character of the faithful, whose faithfulness benefits others. 18. (Cf. ch. 10,17; 12.1.) 19. Self-denial, which fools will not endure, is essential to success. 20. The benefits of good and evils of bad society are contrasted. 21. (Cf. ch. 11. 31.) good . . . repaid—or. He ((3od) will repay good. 22. wealth . . . just—while good men's estates I'emain in their families, God so orders tliat the gains of sinners enure to the just (cf. ch. 28. 8; Psalm 37.
12). perverse heart—or, wicked principles, as opposed to one of wisdom. 9. despised—held in little repute, obscure (1 Samuel 18. 23; Isaiah 3. 5). hath a servant—implying some means of honest living, honoureth himself—is self-conceited. 10. regardeth lit., knoweth (Psalm 1.6). mercies . .. . cruel—as acts of compassion ungraciously rendered to the needy. The righteous more regards a beast than the wicked a man. 11. The idler's fate is the result of indolence and want of principle (ch. 6. 32; 7. 7). 12. the wicked . . . evil—They love the crafty arts of deception, the root . . . (fruit)—their own resources supply them; or, it may be rendered: "He (God) giveth, or sets (Ezekiel 17. 22) the root of the righteous," and hence
It is linn : or, the verb is impersonal; "As to the root, &c., it Is firm" (ch. 17.19). 13, 14. The sentiment expanded. While the wicked, such as liars, flatterers, &c., 18, 22, 26, &c.). 23. The labouring poor prosper more than those who injudiciously or wickedly strive, by fraud and violence, to supersede the necessity of lawful labour. 34, spareth—or, withholds, rod—of correction, hateth—or, acts as if he hated him (cf. ch. 3. 12; 8.36). chasteneth fall by their own words, the righteous are unliurt. Their good conduct makes friends, and God rewards them. 15. The way . . . eyes—The fool, is self-conceited (cf. t). 1 ; ch.
. . . betimes—or, diligently seeks for him all useful discipline. 35. The comparative temporal prosperity of the righteous and wicked, rather than contentment and discontent, is noted.
1. 32; 10. 17; James 3. 17). 16. prudent . . . shame—he is slow to denounce his insulters (James 1. 19). 18. speaketh —lit., speaketh ha/slily, or indiscreetly (Psalm 108. 33), as an angry man retorts harsh and provoking invectives, tongue . . . healtli—by soothing and gentle language. 19. Words of truth are consistent, and stand all tests, while lies are soon discovered and exposed. 20. that Imagine—or, plan' (ch. 3. 29). They design a deceitful
CHAPTER XIV.
Ver. 1-35. 1. Every wise, <fec. lit., J7ie wisdoms (cf. ch.
9. 1) (tf women, plural, a distributive form of speech, hulld* 395
Sundry Observatio7is of Moral Virtues, PROVERBS XV, XVI. and of their Contrary Vices. trouble — vexation and affliction. 7. (Cf . ch. 10.20, 21.) heai-t . . . not so—not right, or vain. 8, 9. Tlie savritii [and] prayer—are acts of worsliip. way [and] followeth etli . . . lionise—Inore.-isps wealth, which the foolish, by niismanafeun Jiit, lessen, a. uprightness—is the fruit of fearing God, as falsehood and ill-nature (ch. 2. 15; 3. 32) of despising Him and His law. 3. rod of pride—i. e., the punishment of pride, which tliey evince Ijy their words. The words of the wise procure good to them. 4. crib Is cleaii—or, empty; so "cleanness of teeth" denotes want Of food (cf. Amos 1. 6). Men get the proper fruit of their doings (Galatians 6. 7). 5. A faithful witness, &c.—One tested to be sucli. utter [or, breathe out] lies i. e., habitually lies (cli. 6. 19; cf. Acts 9. 1). Or the sense is, that habitual truthfulness, or lying, will be evinced in witnessbearing. 6. An humble, teachable spirit succeeds In seeking (ch. 8.9; John 7.17; James 1.5,6). 7. Avoid the society pf those who cannot teach you. 8. Appearances deceive the thoughtless, but the prudent discriminate. 9. Fools . . . sin—or, Sin deludes fools, righteous . . . favotir—i. e., of God, instead of the punishment of sin. 10. Each one best knows his own sorrows or joys. 11. (Cf. ch.
. . . righteousness—denote conduct. God's regard for the worship and deeds of tlie righteous and wicked respectively, so stated Psalm 50.17; Isaiah 1. 11. 10. iCf. ch. 10.
17.) the way—that in which God would have him to go (ch. 2.13; Pstilmlig. 1). 11, Hell—(Psalm 16. 10.) destruction—or, Aliaddon, the place of the destroyer. All tlie unseen world is open to God, much more men's hearts. 12.
(Cf. ch.9;8.) go unto the wise—to be instructed. 13. maketh . . . countenance—or, benefits the countenance.' spirit is broken—and so the countenance is sad. 14, (Cf. ch. 10. 21, 2'2.) The wise grow wiser, the fools more foolisli (ch. 9.9). 15. The state of the heart governs the outward condition, evil — sad, contrasted with tlie cheerfulness of a feast. 16. trouble—agitation, implying the anxieties and perplexities attending wealth held by worldlings (ch.
16. 18 ; 1 Timothy 6. 6). 17. dinner [or, allowance (2 Kings
25.30)] (of herbs)—and that the plainest, and hatred— 12.7.) The contrast of the whole is enhanced by that ol house and tabcriincle, a permanentand a temporary dv7ell- (cf. ch. 10. 12, 18.) 18. (Cf. ch. 14. 29; 16. 32.) 19. Tlie difficulties of the slothful result from want of energy ; the righteous find a plain [and open] way—lit., a highway, by diligence (1 Samuel 10.7; Psalm 1.3). 20. (Cf. ch. 10. 1.) 21. walketii uprightly—and so finds his joy (cli. 3. 6; 10.23). 22. Without cotinsel—or, deliberation, implying a wise deference to the opinions of the wise and good, contrasted with rashness. 23. Good advice blesses the giver and receiver. 24. (Cf. Colossians 3. 2.) Holy purposes prevent sinning, and so its evils. 25. The most desolate who have God's aid have more permanentgood than the self-reliant sinner(ch. 2. 22; 12.7). border—or, boundary for possess ions (Psalm 78. 54). 26. are pleasant words—t. e., pleasing to God (ch. 8. 8, 9). 27. (Cf. ch. 11. 17.) Avarice brings trouble to him and his. hnteth gifts—or, bribes (Exodus 23. 8; Psalm 15. 5), and is not avaricious. 28. (Cf. v. 14; ch. 10. 11.) Caution is the fruit of wisdom; rashness of folly. 29. far
Ing. VZ. eiml thereof—or, reward, what results (cf. ch.5. 4). ways of death—leading to it. 13. The preceding sentiment illustrated by the disappointments of a wicked or untimeljjoy. 14. filled . . . ways—receive retribution (ch. 1.311. a good man . . . himself— is away from sucli, will not associate with him.. 15, The simple . . . word—He Is credulous, not from love, but heedlessness (ch. 13.16). 16. (Cf. ch. 3.7; 28.14.) rageth—acts proudly and conceitedly. 17. He . . . angry—lit., short of anger [cf.
V. 29, opposite idea), man . . . hated—i.e., the deliberate evil-doer is nrore hated than the rash. 18. inherit—as a portion (rf. 3.35). are crowned lit., are surrounded with ii, abound in it. 19. describes the humbling of the wicked by the punishment their sins incur. 20. This sad but true picture of human nature is not given approvingly, but only as a fact. 21. For such contempt of the poor is contrasted as sinful with the virtuous compassion of the good. 22. As usual, the interrogative negative strengthens the atiirmative. mercy and truth i. e., God's (Psalm 57.
. . . wicked—in His love and favour (Psalm 22. 11 ; 119. 155). 30. Light of the eyes— (Ch. 13.9.) What gives light rejoiceth the heart, by relieving from anxiety as to our course, so good report—or, doctrine (Isaiah 28. 9; 53. 1), maketh . . . fat-^or, gives prosperity (ch. 3.13-17; 9. H), The last clause is illustrated by the first. 31, 32, (Cf. ch, 8; 61. 7). 23. labour—or, painful diligence, talk ... penury—idle and vain promises and plans. 24. (Cf. ch. 3. 16.) foolisltness . . . folly—folly remains, or produces folly, has no benefit. 25. Life often depends on truth-telling, a deeeitfiil . . . lies—he that breathes out lies is deceit, not to be trusted (v. 5). 26. The blessings of piety descend
10.17.) reproof of life—which leads to life, abidet.lt... wise— is numbered among them, refuseth—or, neglects, passes by (ch. 1. 25; 4. 15). despiseth . . . soul—so acts as If esteeming its interests of no value. 33. The fear . . . wisflom—Wisdom instructs in true piety, before . . . humility— (cf. Luke 24. 26 ; 1 Peter 1. 11) ; opposite (cf. ch. 16. 15). CHAPTER XVI. to children (ch. 13.22; 20.7; Exodus 20.6). 27. (Cf. ch. 13.
14.) fear of the Lord—or, law of the wise, is wisdom (Psalm HI. 10.) 2«. Tlie teacliing of a true political economy. 29, slow . . . understanding — (Cf. v. 17.) hasty—(Cf. v. 17.) exalteth folly—makes it conspicuous, as if delighting to honour it. 30, A sound heart—Both literally and figuratively, a source of health ; in the latter sense, opposed to the known ef Tectof evil passionson health. .31. reproacheth his Maker—who is the God of such, as well as of the rich (ch. 22. 2; .fob 31. 15; and specially 1 Samuel 2. 8; Psalm
Ver. 1-.33. 1. preparations—or, schemes. In man—or lit., to man, belonging, or pertaining to him. the answer. . . Lord—theeflicient ordering is from God, "JIan proposes ; God disposes." 2. clean—or, faultless, weigheth —or, tries, judges, implying that they are faulty (ch.21.2*
113.7). 32. driven—or, thrust out violently (cf. Psalm 35.
24. 12). 3. (Cf. Margin.) Rely on God for success to your lawful purposes. 4. for liimself—or, "for its answer, or purpose," i.e., according to God's plan; the wicked are for the day of evil (Psalm 49.5; Jeremiah 17.18); sinning and sulfering answer to each otlier, are indissoluljly united. 5. (Cf. ch. 3. 32.) 6. By mercy and truth— 5, 6). hath hope—or, trusteth (ch. 10. 2; 11. 4; Psalm 2. 12), Implying assurance of help. 33. restcth— preserved in quietness for use, while fools blazon their folly (eh. 12. Zi;
13. 10). 34. Righteousness—.Just principles and actions, exolteth—raises to honour, is a reproach—or brings on them the ill-will of others (cf. ch. 13. 6). 35. wise—discreet, or prudent, causeth shame—(ch. 10. 5; 12.4) acts basely. i. e., God's (P.salm 8.5. 10), He effects the atonement, or covering of sin ; and the principles of true piety incline men to depart from evil; or, merc and truth may be man's, indicative of tlie gracious tempers which work instrumentally in procuring pardon, purged— expiated (aa Leviticus 16. 33; Isaiah 27. 9, Hebrew). 7. Persecutions, of course, excepted. 8. (Cf. ch. 15. 6, 16, 17.) 9. (Cf. v. 3.) dlrecteth—establisheth. 10. The last clause depends on the CHAPTER XV.
Ver. 1-33. 1. soft—tender, or gentle, tumeth . . . wrath —from any one. stir up—as a smouldering fire is excited. tt. tisetJi . . . aright—commends knowledge by its proper use. pouretli out—utters abundantly (ch. 12. 23), and so disgusts otliers. 3. bcliolding— watching (cf. ch. 5. 21; iPsaim 66. 7). 4. A wholesome toitgue—(cf. Margin), pacifying and soothing language, tree of life—(Ch. H. 18; 11. first, expressing the importance of equity In decisions, so authoritative. 11. are tlie Lord's. . . his work — i.e., what He has ordered, and lience should be observed by men. 12. Rulers are rightly expected, by their position, to hate evil; for tlieir power is sustained by righteousness. 13. A specification of the general sentiment of ti.
30.) perversene»s therein — cross, ill-natured language, breacli . . . spirit—(cf. Isaiah 65. 14, Hebrew), grieves, instead of appeasi-ig. 5. (Cf. ch. 4. 1; 10. 17; 13. 1-18.) is prudent—acts discreetly. 6. treasure-implying utility. 396
12. 14, 15. This wrath, so terrible and certain, like me«-
Sundry Observations of Moral Virtues, PKOVERBS XVII—XIX. and of their Contrary Viea, body is well known, drieth—as if the marrow were exhausted, medicine—or, body, which better corresponds with bone. 33. a gift . . . bosom— money and other valuables were borne in a fold of the garment, called the bosom, to pervert i. e., by bribery. 34. Wisdom . . . him—ever an object of regard, while a fool's affections are unsettled. 35. a grief—or cross, vexation (cf. v.21 ; ch. scngrrs of {leath (1 Kings 2. 25), can be appeased by the wise, light of . . . countenance— favour (Psalm 4.6). life—preserves it, or gives blessings which make it valuable, tlte latter rain—fell Just before harvest, and matured the crop; hence specially valuable (Deuteronomy
11. 14). IG. (Cf. ch. 3. 16; 4.5.) 17. The highway—A common, plain road, represents the habitual course of the righteous in departing from evil, keepeth—or, observes. 18, 19. (Cf. cb. 15.33.) Haughtiness and pride Imply selfoonfldence, which produces carelessness, and hence the
10. 1). 36. Also—I. e.. Equally to be avoided are other sins, punishing good subjects, or resisting good rulers 37, 38. Prudence of speech is commended, an excellent, or calm spirit, not excited to vain conversation. fall lit., sliding, divide the spoil— i.. e., conquer. Avoid the society of the proud (James 4. 6). 80. handleth a matter—or, >visely considers the word, i. e., of God (cf. ch.
CHAPTER XVIII.
1.3. 13). triistetU-(Cf. Psalm 2. 12; 118. 8, 9.) 31. wise In heart— who riglitly consider duty, sweetness of the lips —eloquent discourse, persuades and instructs others. 33. Understanding—or, discretion, is a constant source of blessing feh. 13. 14), benertting others ; but fools' best efforts are follj . 2,3. The heart is the source of wisdom flowing from the mouth. 34. (Cf. ch. 15. 26.) Gentle, kind words, by soothing the mind, give the body health. 35. (Cf. ch.
Ver. 1-24. 1. Through desire . . . seeketh i. e., seeks selfish gratification. Intermeddleth . . . wisdom— or, rushes on (ch. 17..14) against all windom, or what is valuable (ch. 2. 7). 2. that his heart . . . itself—i. e., takes pleasure In revealing his folly (ch. 12. 23 ; 15. 2). 3. So surely are sin and punishment connected (ch. 16. 4). Wicked, for rvickcdness, answers to ignominy, or the state of such ; and contempt, the feeling of others to them ; and to reproach, a manifestation of contempt. 4. Wise speech
14. 2.) 20. Diligence is a duty due to one's self, for his wants require labour. 27. ungodly man—(Cf. ch. 6. 12.) diggetli ijp evil—labours for it. In his lips . . . Are—his words are calumniating (James 3. 6). 38. (Cf. ch. 6. 14; 10. is like an exhaustless stream of benefit. 5. accept the person—(Cf. Psalm 82. 2.) "It is not good" is to be supplied before to ova-throw. G, 7. The quarrelsome bring trouble on themselves. Their rash language ensnares them (ch. 6. 2). 8. (Cf. ch. 16. 28). as woundsnot sustained by ttie Hebrew; better, as "sweet morsels," wliich men gladly swallow. Innermost . . . belly — or, the mind, or heart (cf. ch. 20. 27-30 ; Psalm 22. 14). 9. One by failing to get, the other by wasting wealth, grows poor, waster—KZ., master of wasting, a prodigal. 10. name of the liord—manifested perfections (Psalm 8.1; 20.2), as faithfulness, power, mercy, &c., on which men rely, la safe—Ki., set on high, out of danger (Psalm 18. 2 ; 91. 4). 11. contrasts with v. 10 (cf. ch. 10. 15). Such is a vain trust (cfc Psalm 73. 0). 13. (Cf. ch. 15. 33 ; 16. 18.) 13. Hasty speech evinces self-conceit, and ensures shame (ch. 26. 12). 14, Inflrmity—bodily sickness, or outward evil. The spirit, which sustains, being wounded, no support is left, except, as implied, in God. 15. (Cf. ch. 1. 5, 15, 31.) 16. (Cf. ch. 17.
81.) whisperer—prater, tale-bearer (ch. 18. 8 ; 26. 20). 39. violent man—or, man of mischief (ch. 3. 31). enticeth (Ch. 1. 10.) 30. He shutteth his eyes— denoting deep thought (I'sulin 64. 6). moving [or, biting] his lips—a determined pvrpose (ch. 6.1.3). 31. (Cf. ch. 20. 29.) If—or, which may be supplied properly, or without it the sense is as ch. .3. 16; 4. 10, that piety is blessed with long life. 33.
(Cf. ch. 14. 29.) taketh a city—t. e., by fighting. 33. Seemingly the most fortuitous events are ordered by God.
CHAPTER XVII.
Ver. 1-2S. 1. sacrifices—or, feasts made with part of them (ch. 7.14; Leviticus 2.3; 7.31). with—or, lit., of. strife — its product, or attendant. 3. (Cf. ch. 14. 35.) causetli shame—(Ch. 10. 5.) shall . . . inheritance—j. e.. Share a brother's part (cf. Numbers 27. 4, 7). 3. God only knows, as He tries (Psalm 12. 6; 66. 10) the heart. 4. Wicked doers and speakers alike delight In calumny. 5. (Cf. ch. 14. 31.) glad at calamities—rejoicing In others' evil. Such are rightly punished by God, who knows their hearts. 6. Prolonged posterity Is a blessing, its cutting off a curse (eli. 13. 22; Psalm 109. 13-15), hence children may glory in a virtuous ancestiy. 7. Excellent speech—(Cf. Margin.) .Such language as ill suits a fool, as lying (ought to suit) a prince (ch. 16. 12, 13). 8. One so corrupt as to take a brilie evinces his high estimate of It by subjection to its influence (ch. 18. 16; 19. 6). 9. seeketh love—(Cf. Margin.). The contrast is between the peace-maker and tale-bearer. 10. Reproof more affects the wise, than severe scourging fooLs. 11. Such meet just retribution (1 Kings 2. 25). a cruel messenger—one to Inflict it. 13. They are less rational in anger than wild beasts. 13. (Cf. Psalm 7. 4; .35. 12.) evil—injury to another (ch. 13. 21). 14. letteth . .. water—as a breach in a dam. before . . . meddled 'itth—before strife has become sharp, or, by an explanation better suiting the figure, before it rolls on, or Increases. 15. abomination . . . Iord—as reversing His method of acting (ch. ,3. 32; 12. 2). 16. Though wealth cannot buy wisdom for tho.se who do not love it, yet wisdom procures wealth (ch. 3. 16; 14. 24). 17. To the second of these parallel clauses, there Is an accession of meaning, 8,23.) Disapproval of the fact stated is implied. 17. Onesided statements are not reliable, searcheth—thoroughly (ch. 17. 9, 19). 18. The lotwhose disposal is of God (ch.
16. 13), may, properly used, be a right mode of settling disputes. 19. No feuds so difficult of adjustment as these of relatives ; hence great care should be used to avoid them. 30. (Cf. ch. 12. 14 ; 13. 2.) Men's words are the fruit, or, increase of lips, and when good, benefit them. satls Aed tvlth—(Cf. ch. 1. 31 ; 14. 14.) 31. Death and life—or. The greatest evil and good, that love it—i. e., the tongue, or its use for good or evil, eat . . . fruit>-(Cf. v. 19; James
1.19.) 33. The old versions supply "good" before the "wife," as the last clause, and ch. 19. 14 imply (cf. ch. 31.
10). 33. the rich . . . roughly—he is tolerated because rich, Implying that the estimate «f men by wealth is wrong. 34. A man . . . friendly—better, "A man . . .
(is) to, or may triumph (Psalm 108. 9), or, shout for Joy (Psalm 5. 11), i. e., may congratulate himself." Indeed, there is a Friend who is better than a»brother; such is the "Friend of sinners," who may have been before the writer's mind.
CHAPTER XIX.
Ver. 1-29. 1. (Cf. ch. 28. 6.) " Rich" for "fool" here. Integrity is bfetter than riches (ch. 15. 16, 17 ; 16. 8). 2. The last illustrates the first clause. Rashness, the result of ignorance, brings trouble. 3. perverteth . .• . wayturns him back from right (ch. 13. 6; James 1. 13); and he blames God for his failures. 4. (Cf. ch. 14. 20). Such facts are often adduced with implied disapprobation. 5. Cf. v, i, e., that a brother's love is specially seen In adversity. 18. (Cf. ch. 0. 1-5; 11. 1.5.) In the presence, &c.—i. e., he either fails to consult his friend, or to follow his advice. 19. strife—or, contention is, and leads to, sin. he that exalteth liis gate—gratifies a vain loveof costly building, seeketh—or, flndeth, as If he sought (cf. "loveth death," ch. 8. .36). 30. The second clause advances on the first. The ill-natured fail of good, and the cavilling and faultflndlng Incur evil. 31. (Cf. ch. 23. 24.) Different words are rendered by /oo«, both denoting stupidity and impiety, aa. (Cf. ch. 14. 30; 15. 13.) The effect of the mind on the 9, where "perish" explains "not escape" here (cf. Psalm 88.
9, 10). 8. (Cf. Margin; ch. 15. 32.) loveth . . . soul—or, himself, whicli he evinces by regarding his best interests, keepeth—or, regards. 10. (Cf. ch. 17. 7.) The fool is incapable of properly using pleasure as knowledge, yet for him to have it is less incongruous than the undue eleva«
Sundry Observations of J/ocoZ Virtues, PROVERBS XX, XXI. and of their Contrary Vice*, tell news will hardly keep secrets, flattereth . . . lips— tioj of servants. Let each abide in liis calling (I Corintliians 7.20). 11. (Cf. cli. li. 29; 16. 32.) Tills inculcation of a forgiving spirit siiows that true religion IsalvVays the same (Matthew 5. 22-24). la. (Cf. ch. IG. 14, 15; 20. 2.) A motive to suljmission to lawful authority. 13. calamity —lit., calamities, varied and many, continual dropping —a perpetual annoyance, wearing out patience. 14. A contrast of men's gifts and God's, who, though author of both blessings, confers tlie latter by His morespecial providence, and—or, but, implying tliat the evils of v. 13 are only avoided by His care. 15. a deep sleep—a state of utter indiflei-ence. Idle soul—or, person (cf. ch. 10. 4; 12.
(cf. Margin; €li. 1. 10). meddle . . . him lit., join. or associate with. 20. ills lamp—(Cf. ch. 13.9; 24. 20.) 21. gotten hastily—contrary to God's providence (ch. 28. 20), implying its unjust or easy attainment; hence the man ici punished, or spends freely what he got easily (cf. v. 17). 22. (Cf. Psalm 27. 14; Romans 12. 17-19.) 23. (Cf. v. 10; ch.
11. 1.) 24. Man's goings lit.. Stalely stcjpings of a strong man. a man—any common man. understand [or, perceive] his . . . way. 25. devouretli . . . holy—or, better, who rashly speaks promises, or devotes what is holy, consecrating any thing. This suits better the last clause, which expres.ses a similar view of the results of rashly vowing. 26. (Cf. V. 8.) brlngeth . .'. over them — the wheel was used for threshing grain. The figure denotes severity (cf. Amos 1. 3). 27. The spirit . . . Ijord—men's minds are God's gifts, and thus able to search one another
24). IG. (Cf. ch. 10. 17 ; 13. 13.) despisetli . . . way—opposed to keeping or observing, neglects (ch. IG. 17) (as unwortliy of regard) his moral conduct. 17. (Cf. ch. 14. 21
Psalm 37. 20). hath pity—shown by acts (cf. ilfar-<;m). 18.
(Cf. ch. 13. 24; 23. 13.) let not . . . spare— do not lift up tliy soul (Vaalm 24. 4 ; 25. 1), i. e., do not desire to his death (cf. V. 5; ch. 18. 8, 17; 1 Corinthians 2. 11). 28. (Cf. ch. 3. 3;
16. 6, 1'2.) 29. Each age has Its peculiar excellence (ch. Ifl. a caution to passionate parents against angry chastisement. 19. Repeated efforts of kindness are lost on illnatured persons. 20. (Cf. ch. 13. 18-20.) latter end—(Ch.
31). 30. blueness lit., joining, the process of uniting tiie edges of a wound throws off purulent matter, stripes . . , belly—so punishment provides healing of soul (ch. 18.8), by deterring from evil courses.
5. 11.) In youtli prepare for age. 21. (Cf. ch. 16. 1, 9; Psalm
33. 10. 11.) The failure of man's devices is implied. 32. desire i.e., to do good, indicates a kind disposition (ch.
CHAPTER XXI.
11. 23j; and tlie poor thus affected are better than liars, who say and do not. 23. The fear . . . life—(Cf. ch. 3. 2.) abide—or, remain contented (1 Timothy 4.8). not visited
Ver. 1-31. 1. rivers—Irrigating channels (Psalm 1. 3), whose course was easily turned (cf. Deuteronomy 11. 10). God disposes even kings as He pleases (ch. 16. 9; Psalm 33.
, . . evil-(ch. 10. 3; Psalm 37. 2.5), as a judgment, in which sense visit is often used (Psalm 89. 32; Jeremiah 6. 15). 24. bosom lit., a wide dish in which the hand was plunged in 15). 2. (Cf. ch. 14. 2; IG. 2-25.) 3. (Cf. Psalm 50. 7-15 ; Isaiah
1. 11, 17.) 4. high look-(Cf. Margin; Psalm 131. 1.) proud heart—or, heart of breadth, one that is swollen (cf. Psalm eatinij (Matthew 26. 23). Cf. ch. 26. 15, the sentiment expressed with equal irony and less exaggeration. 25. Such
101. 5). ploughing—better lamp, a frequent figure for prosperity (ch. 20. 20), hence joy or delight. 5. The contrast is between steady industry and rashness (cf. ch. 19. 2). 6. The getting— or, what Is obtained (cf. Job 7. 2; Jeremiah '22. 13, Hebrew), vanity ... to and fro—as fleeting as chaff or stubble in the wind (cf. ch. 20. 17-21 ; Psalm is the benefit of reproof, even the simple profit, much more tlie wise. 26. Unfilial conduct often condemned (ch. 17.
21-25; 20. 20; Deuteronomy 21. 18,21). 27. Avoid whatever leads from truth. 28. ungodly witness—(cf. Margin), one false by bad principles (cf. ch. 0. 12). scornetln judgment —sets at naught tlie dictates of justice, devouretli lit., hwalloweth, as sometliing delightful. 29. Their punishment is sure, fixed and ready (cf. ch.3. 34; 10. 13).
6'2. 10). Such gettings are unsatisfactory, them . . , death—act as if they did (ch. 8. 36; 17. 19). 7. robbery— or, destruction, especially oppression, of which they are authors, slinll destroy lit., cut with a saiv (I Kings 7. 9), CHAPTER XX. i. e., utterly ruin them. Their sins shall be visited on them in kind, to do Judgment—what is just and right. 8. of man—any one, his way is opposed to truth, and also estranged from it. The pure proves himself such by his right conduct. 9. corner—a turret or arbour on the roof, brawling— or contentious, wide house— lit., house of fellowship, or large enough for several families. 10. So strongly does he desire to do evil (Psalm 10.3; Ecclesiastes 8.11), that he will not even spare his friend if in his way. 11. (Cf. ch. 19. 25.) That which the simple learn by the terrors of punishment, the wise learn by teaching. 12. (Cf. Psalm 37.35-38 ; 73.17, 20.) house—family or interests, overthroweth—either supply God (cf. ch. 10. 24), or the word is used impersonally. 13. The principles of retribution, often taught (cf. Psalm 18. 26; Matthew 7. 1-12). 14. The effect of bribery (ch. 17. 23) is enhanced by secresy, as the bribed person does not wish his motives made known. 15. But the just love right, anil neA no bribes. The wicked at last meet destruction, though for a time happy in concealing corruption. 16. the way of understanding—(Cf. ch. 12. 26; 14. 22.) remain i. e., rest as at a journey's end; death will be his unchanging home. 17. Costly luxuries impoverish. 18. (Cf. ch. 11. 8.) By suffering what they had devised for the righteous, or brought on them, the wicked became their ransom, in the usual sense of substitutes (cf. Joshua 7. 26; Esther 7. 9). 19. (Cf.
Ver. 1-30. 1. mocker—or, scorner. Such men are made by wine, raging—or, boisterous as a drunkard, strong driiiSc—made by spicing wine (cf. Isaiah 5. 11, 22); and it may include wine. AcceWeA~lit., erring, or reeling. 2.
(Cf. ch. 10. 12.) Men who resist authority injure themselves (Romans 13. 2). 3. to cease . . . strife—or, better, "tod Weil from or witliout strife," denoting the habit of life, fool . . . medc Ulng—(Ch. 17. 14.) 4. shall . . . beg
—lit., ask (in this sense. Psalm 109. 10). 5. Counsel . . . water i. e., deeply hidden (cli. 18. i; Psalm 13. 2). Tlie wise can discern well. 6. Boasters are unreliable, goodness—or, kind disposition. 7. The conduct of good men proclaims tlieir sou*id principles. God's covenant and their good example .secure blessing to their children (ch.
4. 26 ; Psalm 112. 1, 2). 8. As ch. 14. 35; 16. 10, 15, this is the character of a good king, not of all kings. 9. The interrogation in the afliniative strengthens tlie implied negation (cf. Jol) 15.14; Ecclesiastes 7.20). 10. Various measures, implying that some are wrong (cf. ch. 11. 1 ; 16. 11). 11. The conduct of children even is the best test of principle (cf. Matthew 7. 16). 12. Hence, of course, God will know all you do (Psalm 94. 9). 13. Activity and diligence contrasted witli sloth (ch. 6. 9; 10. 11). lest . . . poverty— lit., be deprived of inheritance. 14. when . . . his way Implying tliat he goes about boasting of his bargains. 15. The contrast denotes tlie greater value of knowledge (cf. ch.3. 14-16). 10. To take the (;aj-nie?i< Implies severe exac-
V. 9.) wilderness—pasture, though uninhabitable ground (Psalm 6.5. 12). 20. The wise, by diligence and care, lay up and Increase wealth, while fools spend lit., sivalloio it up, greedily. 21. He who tries to act justly and kindly (I'salm 34. 14) will prosper and obtain justice and honour. 22. " Wisdom is better than strength" (Ecclesiastes 7. 19; tion, j.usti fled by the surety's rashness, a strange woman —by some readings, strangers, but the former here, and ch.
27. 13, is allowable, and strengthens the sense. The debiiuciiee is less reliabh; than the merely careless. 17. Hread . . . sweet—either as unlawfully (ch. 9. 17) or easily' obtained, mouth . . . gravel—well expresses the pain ond grief given at last. 18. (Cf. ch. 15. 2*2.) Btj careful and ooimidoiate in important plans. 19. Those who love to 398
9. 15). strength . . . thereof—that In which they confide, 23. (Cf. ch. 13. '2, 3; James 3. 6-10.) 24. The reproachful name is deserved by those who treat others with anger and contempt. 25. desire i.e. of ease and idleness
Sundry Observations of Moral Virtues, PEOVERBS XXII—XXIV, and of their Contrary Vices. men, whose courtesies even you will repent of having accepted, evil eye—or purpose (ch. 22.9; Deuteronomy 15.9; Matthew 6.23). The morsel . . words—j. e., disgusted with his true character, all pleas Jint intercourse will be destroyed. 9. (Cf. ch. 9. 8.) " Cast not your pearls," &c. (Matthew 7. 6). 10, 11. (Cf. ch. 22. 22, 23.) Redeemer— or Avenger (Leviticus 25.25, 26; Numbers 35.12), hence Advocate (Job 19.25). plead . . . thee — (Cf. job 31.21; Psalm ;?5. 1 ; 68. 5.) 13. Here begins another series of precepts. 13, 14. While there is little danger that the use of the " Divine ordinance of the rod" will produce bodily harm, there is great hope of spiritual good. 15. 16. The pleasure afforded the teacher by the pupil's progress is a motive to diligence, my reins—(Cf. Psalm 7.9.) 17,18. brings him to starvation. 36. The sin of covetousness muiivs the sluggard, as the virtue of benevolence the righteous. ii7. God regards tlie heart, and hypocrisy is more odious than open inconsistency, wicked mind— or design (ch. 1.4). 38. (Cf. ch. 19.5.) tliat hearcth—or heeds instruction, and so grows wise. speaketU confaiitly—or sincerely (cf. Habakkuk 1.5), and hence i.s believed (ch. 12. 19; James 1. 19). 39. liardeneth liis face — is obstinate, directeth . . . way— considers it, and acts advisedly. HO, 31. Men's best devices and reliances are vain compared with God's, or without His aid (ch.
19.21; Psalm 20.7; 33.17).
CHAPTER XXII.
(Cf. Margin.) The prosperity of the wicked is short, an end—or liereafter, another time, when apparent inequal-
Ver. 1-29. I. A good name—(Job 30. S, Hebrew.) Good
Is supplied here from Eccleslastes 7. 1. loving favour kind regard, i. e., of the wise and good. 3. Before God all are on the same footing (cli. 14. 31 ; 17. 5). 3. are punlshrd ities .shall be adjusted (cf. Psalm 37. 28-38). 19-31. guide. . , way—or direct thy thoughts to a right course of conduct (cf. ch. 4.4; 9.6). riotous . . . flesh— prodigal, or eating more than necessary. Instead of their Jiesh (cf. Margin), better, "flesh to them," i.e., used for pleasure, drowsiness—the dreamy sleep of the slothful. 33. Hearken i. e., obey (ch. 1.8; Ephesians 6. 1). despise . . . old—adults revere the parents whom, as children, they once obeyed. 33. Buy lit., get (ch. 4.5). truth—gener-
—i.e., for their temerity; for the evil is not necessarily punitive, as the prudent might otherwise be its objects. 4. Iiumillty and the fear of the Lord—are in apposition ; one produces the other. On the results, cf. ch. 3. l(i;
8. 18. 5. lie tliat . . . tlicm—those who properly watch over their own souls are thus preserved from the dangers which attend the way of perverse men (ch. 16. 17). 6. Train—Initiate, or early instruct, the -way—lit., his way, that selected for him in which he should go; for early training secures habitual walking in it. 7. The influence of wealtli sets aside moral distinctions is Implied, and, of course, disapproved (cf. ch. 19. 6; 21. 14, &c.). 8. (Cf. ch. allj' and specially as opposed to errors of all kinds. 34, 35. (Cf. ch. 10.1; 17.21, 25.) 36-35. A solemn warning against whoredom and drunkenness (Hosea 4. 11). 36. give . . . heart—This is the address of that Divine wisdom so often presented (ch. 8. 1 ; 9. 3, &c.). heart—confidence, observe—or keep, my ways—such as I" teach you (ch. 3. 17; 9.6). 37, 38. deep ditch—a narrow pit, out of which it is hard f*) climb, lieth In wait—to ensnare men into the pit, as hunters entrap game (cf. ch. 22. 14), Increaseth , . . transgressors—(Ch. 5. 8-10.) The vice alluded to is peculiarly hardening to the heart. 39, 30. This picture is often sadly realized now. mixed wine—.
11. 18; Psalm 109. 16-20; Galatians 6.7,8.) the rod . . . fail —his power to do evil will be destroyed. 9. a bountiful rye—t. e., a beneficent disposition, for he giveth . . . poor—liis acts pr(5ve it. 10. Cast out—or drive away, ^corners foster strife by taunts and reviliugs. 11. (Cf. Margin.) piireness of heart— and gentle, kind words win favour, even £i-om kings. 13. preserve—or guard, knowledge—its principles and possessors, overthrow- (Cf. ch. 9.2; Isaiah 5.11.) 31. when . . . red—the colour denoting greater strength (cf. Genesis 49. 11 ; Deuteronomy etli — utterly confounds and destroys the wicked. 13. Frivolous excuses satisfy the indolent man's conscience.
32. 14). giveth . . . cup lit., gives its eye, i. e., sparkles, moveth . . . aright—perhaps its foaming Is meant. 33. The acute miseries resulting from drunkenness contrasted with the temptations. 33,34. The moral effects: it inflames passion (Genesis 19. 31, 35), lays open the heart, produces insensibility to the greatest dangers, and debars from reformation, under the severest sufferings. 35, awake i. e., from drunkenness (Genesis 9. 24). This is the language rather of acts than of the tongue.
14-. The mouth—or flattering speeches (ch. 5.3; 7.5) ensnare man, as pits, beasts. God makes their own sin their punishment. 15. Is bound—or firmly fixed. Chastisement deters from crime, and so leads to reformation of principle. 16. These two vices pertain to the same selfish feeling, and are both deservedly odious to God, and incur punishment. 17. Here begins another division of the book, marked by those encouragements to tlie pursuit of wisdom, which are found in the earlier chapters.
CHAPTER XXIV. Ver 1-34. 1, 3. (Cf. ch. 23. 3, 17 ; Psalm 37. 1.) studleth— meditateth. talk . . . mischief—their expressed purposes are to do evil. 3, 4. (Cf.-ch. 14. 1; Isaiah 51. 14.) house—including the family, by knowledge . . . rlchea —(Ch. 8. 18; 21. 20.) 5, 6. The general statement (Ecclesiastes 9. 16, 18) is specially illustrated (cf. ch. 21. 22; Psalm
It will be observed that from v. 22 to ch. 24. 12, the proverbs are gcnerally'expressed in two verses instead of one (cf. Introduction). 18. These lessons must be laid up in the mind, and fitted, or better, fixed in the lips so as to be ever ready. 19. That . . . Lord—This is the design of the instruction. 30. excellent .things—or probably of former tim3s. counsels and knowledge—both advice and instruction. 31. Specially he desires to secure accuracy, so that his pupil may teach others. 33, 33. Here follow ten precepts of two verses each. Though men fail to defend the poor, God will (ch. 17.5; Psalm 12.5). In the gate—place of public gathering (Job 5.4; Psalm G9.
144. 1). 7. (Cf. ch. 14. 16.) in the gate—(Cf. ch. 22. 22.) 8, So called even if he fails to do evil. 9. Same thought varied. 10. Lit., "If thou fail in the day of straits (adversity), strait (or small) Is thy strength," which is then truly tested. 11, 13. Neglect of known duty is sin (James
12). 3*, 2.J. (Cf. ch. 2. 12-15; 4. 14.) a snare . . . soul—the unsuspecting are often misled by bad company. 36, 37.
4. 17). ready [lit., bowing down] to be slain i. e., unjustly. God's retributive justice cannot be avoided by professed ignorance. 13, 14. As delicious food whtts the appetite, so should the rewards of wisdom excite us to seek it. reward—ZiZ., after part, the proper result (cf. ch. 23. 18 ; Psalm (Cf. ch. 6.1; 17.18.) should he take, &c.—i.e., the creditor. 28. (Cf. ch. 23. 10.) Do not entrench on others (Deuteronomy 19.14; 27.17). 39. Success rewards <iillgence (ch. 10.4; 21.5.) CHAPTER XXIII.
37. 37, 38). 15, 16. The plots of the wicked against the good, though partially, shall not be fully successful (Psalm
37. 24); while the wicked, falling under penal evil, find no help, seven times—often, or many (ch. 6. 16, 31 ; 9. 1). 17, 18. Yet let none rejoice over the fate of evil-doers, lest God punish tlielr wrong spirit by relieving the sufferer (cf. ch.
Ver. 1-35. 1-3. Avoid the dangers of gluttony, put a knife— an Eastern figure for putting restraint on the appetite, are deceitful meat—though well tasted, injurious 4,5. (Cf. 1 Tinjothy 6.9, 10.) thine own wisdom—which regards riches intrinsically a blessing. Wilt
17. 5 ; Job 31. 29). 19, 30. (Psalm 37. 1, 38 ; 18. 28.) candle—' or, prosperity, it shall come to an end (ch. 13. 9; 20. 20). 31, 33. A warning against Impiety and resistance to lawful rule(Romans 13. 1-7; lPeter2. 17). meddle . , . change —(Cf. Margin), lit., mingle yourself, avoid the society of 399. . . eyes—As tlie eyes fly after or seek riches, they are not, i e.. either become transitory or unsatisfying; fully expressed bv their flying away. <>-8. Beware of deceitful
Maxims and Observations PROVERBS XXV—XXVII. of Solomon. restless persons, their calamity, <Src.—either what God and the king inflict, or wha.1 changers and their company BUtl'er; better tlie first. 33. These . . . wise—fit., are of the wise, as authors (cf. " Psalms of David," Hebrew). These are the verses following, to ch. 25. to have respect— posed to the Incursions of evil thoughts and successftil temptations.
CHAPTER XXVI. Ver. 1-28. 1. The incongruities of nature illustrate also those of the moral world. The fool's unworthiness is also Implied (ch. 17. 7; 19.10). 3. Though not obvious to us, the bird— spai-row—und swallow—have an object in their motions, so penal evil falls on none without a reason. 3. The rod is as much needed by fools and as well suited to them, as whips and bridles are for beasts. 4, 5. Answer not—i. e., approvingly by like folly. Answerby reproof. 6. A fool fails by folly as surely as if he were maimed. drin Ueth damage—^. e., gets it abundantly (Job 15. 16 ; 34. 7). 7. leg, . . . equal—or, " take away the legs," or the legs ... are weak. In any case the idea is that they are the occasion of an awkwardness, such as the fool shows in using a parable or proverb (cf. Introduction; ch. 17. 7). 8. A stone, bound in a sling, is useless, so honour, conferred on a fool, is thrown away. 9. As vexatious and unmanageble as a thorn in a drunkard's hand is a parable to a fool. He will be as apt to misuse it as to use it rightly. 10. Various versions of this are proposed (cf. Margin). Better perhaps—" Much He injures (or lit., wounds) all who reward," &c., t. e., society Is injured by encouraging evil men. transgressors—may be rendered vagrants. The word God is improperly supplied. 11. retumeth . . . folly—Though disgusting to others, the fool delights in his folly. 13. The self-conceited are taught with more dif Hculty than the stupid. 13. (Cf. ch. 22. 13.) 14. (Cf. ch. to discern faces, show partiality, 24, 35, of which an example is justifying the wicked, to which is opposed, rebuking him, wliich has a blessing. 36. kiss his lips—love and ol)ey, do homage (Psalm 2. 12 ; Song of Solomon 8. 1). right answer— plain (eh. 8. 9) words, opposed to deceptive, or obscure. 37. Prepare In the fleltl i. e.. Secure, by diligence, a proper support, and then build; provide necessaries, tlien comforts, to which a house rather pertained, in a nild climate, permitting the use of tents. 38. Do not speak even trutli needlessly against any, and never lalseliood. 39. Especially avoid retaliation (Matthew 5. -IS—15; Romans 12. 17). 30,31. A striking picture r.f the effects of sloth. 33-34. From the folly of the sluggard learn wisdom (ch. 6. 10, 11).
CHAPTER XXV.
Ver. 1-2S. 1. Tlie character of these proverbs sustains the Wtlc {cf. Introduclimi). also—refers to the former part of the hook, copied put lit., transferred, i. e., from some other booh to this; not given from memory. 3. God's unsearcliableness impresses us with awe (cf. Isaiah 45.15; Romiuis 11. 31). But kings, Ijeing finite, should confer with wise counsellors; 3. Ye wisely keeping state secrets, whicli to cotninon men are as inaccessible heights and depths. 4, 5. As separating impurities from ore leaves pure silver, so taking from a king wicked counsellors leaves a wise and beneficent government, before—or, In presence of, as courtiers stood* about a king. 6,7. Do not intrude into the presence of the king, for the elevation of the luiuilile is honourable, but the humbling of ihe prtiud di sgraceful (Luke 14. 8-10). 8. (Cf. ch. 3. 30.) lest
6. 10; 24. 33). He moves but does not leave his place. 15.
(Cf. ch. 19. 24.) 16. The thoughtless being Ignorant of their ignorance are conceited. 17. meddleth—as ch. 20. 19; 24. 21; as either holding a dog by the ears or letting him go Involves danger, so success in another man's strife or failure involves a useless risk of reputation, does no good, and may do us harm. 18, 19. Such are reckless of results. 30, SI. The tale-bearers foster (ch. 16. 28), and the contentious excite strife. 33. (Cf. ch. 18. 8.) 33. Warm professions can no more give value to insincerity than silver. . . shame—lest you do what you ought not, when shamed by defeat, or " lest thou art shut out from doing any thing." 9, 10. (Cf. Matthew 5. 25; Margin.) secret—t. e., of your opponent, for his disadvantage, and so you be disgraced, not liiiving discussed your dif Rculties with him. 11. a word ia.t\y—lit., quickly, as wheels roll, just in time. The comparison "a* apples . , . sifoer" gives a like sense, apples, &c.—eitliei real apples of golden colour, in a silver network basket, or imitations on silver embroidery. 13. Those who desire to know, and do rightly, most highly esteem good counsel (cli. 9. 9; 15. 31). Tlie listening ear is better tlian one hung with gold. 13. Snow from mountains was used to oool drinks; so refreshing Is a faithful messenger (ch. 13. 17). 14. clouds lit., vapours (Jeremiah 10. 13), clouds only in appearance, a false gift—promised, but not given. 15. Gentleness and kindness overcome the most powerful and obstinate. long forbearing—or, slowness to anger (ch. 11. 2f); 15.18). 16, 17. A comparison, as a surfeit of honey produces physical disgust, so your company, however agreeable in moderation, may, if excessive, coating to rude earthen ware. 34. dissembleth—though an unusual sense of the word (cf. Margin), is allowable, and better suits the context, which sets forth hypocrisy. 35. Sentiment of v. 24 carried out. seven . . . heart—t". e., very many (cf. ch. 24. 16). 36, 37. Deceit will at last be exposed, and the wicked by their own arts often bring on retribution (cf. ch. 12. 13; Psalm 17. 16 ; 9. 17, Ac). 38. Men hate those they injure, lying tongue lips for the persons (cf. ch. 4. 24 ; Psalm 12. 3).
CHAPTER XXVII.
Ver. 1-27. 1. Do not confide Implicitly In your plans (ch. 16. 9 ; 19. 21 ; James 4. 13-15). 3. Avoid self-praise. 3. The literal sense of heavy, applied to material subjects, illustrates its figurative, grievous, applied to moral, a fool's wrath—Is unreasonable and excessive. 4. envy— lead your friend to liate you. 18. A false witness Is as destructive to reputation, as such weapons to the body (ch.24. 28). beareth . . . witness lit., answereth questions, as before a judge, against his neighbour. 19. Treachery annoys as well as deceives. 30. Not only is the incongruity of songs [i. e., joyful) and sadness meant, but an accession of sadness, by want of sj'mpathy, Is implied. 21, 33. (Cf. Matthew 5. 44; Romans 12. 20.) As metals are melted by heaping coals upon them, so Is the heart softened by kindness. 33. Better, "As the north wind hrlngeth forth (Psalm 90. 2) or produces rain, so does a concealed or slandering tongue produce anger." 34. (Cf. ch. 21. 9, 19). 35. (Cf. t>. 13.) good news—j. e., of some loved interest or absent friend, the more grateful as coming from alar. 3C.. From troubled fountains and corrupt springs no healtliy water is to be had, so when the righteous are oppressed by the wicked, their power for good is lessened or destroyed. 37. Satiety surfeits (v. 16), so men who are self-glorious find shame. Is not gloryor, jealousy (cf. Margin; ch. 6. 34), is more unappeasable than the simpler bad passions. 5, 6. love—not manifested in acts Is useless; and even, if its exhibition by rebukes wounds ns, such love is preferable to the frequent (cf. Margin), and hence deceitful, kisses of an enemy. 7. The luxury of wealth confers less happiness than the healthy appetite of labour. 8. Such are not oniy out of place, but out of duty and In danger. 9. rejoice the heart—the organ of perceiving what pleases the senses, sweetness. . . counsel—or, wise counsel Is also pleasing. 10. Adhere to tried friends. The ties of blood may be less reliable than those of genuine friendship. 11. The wisdom of children both reflects credit on parents and contributes to their aid in dif Hcultles. 13, 13. (Cf. ch. 20. 16; 22. 3). 14. Excessive zeal in praising raises suspicions of selfishness.
15. (Cf. ch. 19. 13.) very . . . day—lit., a day of showers. 10. hideth or. restrains (i. e., tries to do It), is as fruitless an effort, as that of holding the -wind, tlie ointment . . . right liaml-the organ of power (Psalm 17. 7 ; 18. 85). His not is supplied from the first clause, or is grievous, In which sense a similar word Is csed (ch. 27. 2). 38. Suoli are ex400 right hand endeavours to repress perfume, but vainly. Some prefer: " His right hand comes on oil, ». e., cannot
E.ASTEltX LETTER-CARRIER.
Maxims md Ohxcrvations PROVERL:^ XXVIII—XXX. of Solomon, taki? holil." .Such a woman cannot be tamed. 17. a man (Cf. ch. 11. 24-20.) hideth his eyes—as the face (Psalm 27
9; 69. 17), denotes inattention. 38. The elevation of the wicked to power drives men to seek refuge from tyranny sliarp«n<-tli . . . friend— i. e., conversation promotes inlolligfnce, wliich the face exhibits. 18. Diligence secures a reward, even lor tlie humble servant. 19. We may see our chara(^ters in the developed tempers of otliers. ao. Men's cupidity is a.s insatiable as the grave. 31. Praise (cf. V. 12; ch. 11. 10; Psalm 12. 8).
CHAPTER XXIX. tests character, a man to Ills praise—according to his Ver. 1-27. 1. hardeneth . . . neck—obstinately refuses counsel (2 Kings 17. 14; Nehemiah 9. 16). destroyed— praise, as lie bears It. Tlius vain men seek it, weak men are inflated by it, wise men disregard it, &c. 23. The ol)stinate wickedness of such is incurable by the heaviest lit., shivered or utterly broken to pieces, without remedy —lit., without healing or repairing. 3. (Cf. ch. 11. 10; 28.
Inflictions. 33, 34. flocks—constituted the staple of wealth. It iij only by care and diligence that the most
28.) In autlkority—(Cf. Margin), increased in power,
3. (Cf. ch. 4. 6, 7; 10. 1, &c.) 4. by judgment— i. e., righteous decisions, opposed to tliose procured by gifts (ch. cf. soli<l possessions can be perpetuated (ch. 23. 5). 35-37. The fact tliat providential arrangements furnish the means of competence to those who properly use Uiem is
28. 21), by which good government is perverted, land for nation. 5. (Cf. ch. 26. 28.) spreadeth . . . feet—by misleading him as to his real character, the flatterer brings him to evil, prepared liimself or others. 6. In aiiotlier motive to diligence (cf. Psalm C5 ft-13). liouse Itolil—lit., house, the family 16. 15; I Corinthians 1. 16). Tlie hay appearetU— Grass appeareth (Job 40. 15; Psalm 104. 11).
[or. By] tlic transgression—he is brought into difficulty (ch. 12. 13), but the righteous go on prospering, and .so sing or rejoice. 7. conslderetli lit., knows, as Psalm 1. 6. the cause i.e., In courts of justice (cf. v. 14). The voluntary neglect of it by the wicked (ch. 28. 27) occasions oppres-
CHAPTER XXVIII.
Ver. 1-28. A bad conscience makes men timid; the righteous are alone truly bold (ch. 14. 26; Psalm 27. 1). 3. Anarchy producing contending rulers shortens the reign of eaeli. but by a man . . . prolonged—or, "by a man of understanding—i. e., a good ruler—he who knows or regards the riglit, i. e., a good citizen, shall prolong (his days)." Good rulers are a blessing to the people. Bad government as a punishment for evil is contrasted with good as blessing to the good. 3. A poor man . . . AcSuch, in powef , exact more severely, and so leave subjects sion. 8. Scornful men—Those who contemptuously disregard God's law. bring— (Cf. Margin), kindle strife, tjirn away [i. e., abate] wrath. 9. contendeth i. e., in law. whether . . . laugln—The fool, whether angry or good-humoured, is unsettled, or referring the words to the wise man, the sense is, that all his eflbrts, severe or gentle, are unavailing to pacify the fool. 10. bloodthirsty—(Cf. Margin), murderers (Psalm 5. 6; 26.9). hate, &c.—(Ch. 1.
11; Genesis 3. 4.) seek . . . soul i. e., to pi'eserve it. 11. bare. 4. Tlicy that forsake . . . -vvlclted—Wrong-doers encourage one another. 5. (Cf. John 7. 17.) Ignorance of moral trutli is due to unwillingness to know it. 6. (Cf.
(Cf. ch. 12. 16; 16. 32.) mind—or spirit, for anger or any ill passion which the righteous restrain. 12. His servants imitate him. 13. (Cf. ch. 22. 2.) deceitful man lit., man of vexations, an exactor, tlie Lord . . . tlieir eyes—sustains their lives (1 Samuel 14. 27 ; P.salm 13. 3), i. e.. Both depend on Him, and He will do justice. 14. (Cf. ch. 20. ell. 10. B.) Riches cannot compensate for sin, nor the want of Itiem afix'ct integrity. 7. (Cf. ch. 17. 25.) riotous men —or, gluttons (ch. 23. 20, 21). 8. usury . . . unjust gain— (cf. Margin), the two terms, meaning nearly the same, may denote excessive interest. God's providence directs the proper use of wealth. 9. (Cf. ch. 15. 8 ; 21. 27.) hearing— 28; 25. 5.) Such is the character of the King of kings (Psalm 72. 4, 12). 15. (Cf. ch. 13. 21 ; 23. 13.) 16. (Ci. v. 2, 12 ; Psalm 12. 1-8.) shall see . . . fall—and triumpli in It (Psalm 37. .34-38 ; 58. 10, 11). 17. (Cf. v. 3, 10 ; ch. 19. 18. ) give thee rest—peace and quiet (cf. v. 9). 18. no vision—instruction in God's trutlr, which was by propliets, through visions (1 Samuel 3. 1). people perish—(Cf. Margin), are deprived of moral restraints, keepetli the law—has, and observes, instruction (ch. 14. 11, .34; Ps«lm 19. 11). 19. i. «., obeying. God requires sincere worshippers (Psalm 66.
Its, John 4. 24). 10. (Cf. ch. 26. 27.) 11. A poor but wise man can discover (and expose) the rich and self-conceited.
14. great glorj-—or, cause for It to a people, for the righteous rejoice in good, and righteousness exalts a nation (ch. U. 34). a man . . . hidden i. e., the good retire, or A servant—who lacks good principle, corrected—or dis- • covered, will not answer i. e., obey. 30. (Cf. ch. 21. 5.) hasty in . . . words—implying self-conceit (ch. '26. 12). . 31. become his son—assume the place and privileges of one. 33. (Cf. ch. 15. 18.) Such are delighted by discord ami > all kinds try to escape a wicked rule. 13. (Cf. Psalm 32.
3-5.) Concealment of sin delivers none from God's wrath, but He .shows mercy to the humble penitent (Psalm 51. 4). 14. fcareth i. e., God, and so repents, hardeneth Iiis heart—makes himself insensible to sin, and so will not repent (cli. 14. 16; 29. 1). 15. The rapacity and cruelty of such beasts well represent some wicked men (cf. Psalm violence. 33. (Cf. ch. 16. 18; 18. 12.) honour . . . spirit—or such shall lay hold on honour (ch. 11. 16). 34. hateth . . . soul—(Cf. ch. 8. 36.) hcaretli cursing—(Leviticus 5. .1), risks the punishment, rather tlian reveal truth. 35. Thefear . . . snare—involves men in difl Sculty (cf. v. 6). shall ', be safe—(Cf. Margin; ch. 18. 10.) 26. (Cf. Margin; Psalm ,
7. 2; 17. 12). 16. Tlie prince . . . understanding i. e.. He does not perceive that oppression jeopards his success. Covetousness often produces oppression, hence the contrast. 17. doeth violence . . . blood, &c.—or, that is oppressed Ijy the blood of life (Genesis 9. 6), which he has taken—pit— or even to the pit, the grave or destruction
27. 8.) God alone will and can do exact justice. 37'. ,(G£. . ^ ch. 3. 32.) On last clause of v. 16 ; Psalm 37. 12.
(ch. 1. 12 ; Job 33. 18-24; Psalm 143. 7). stay him—sustain or deliver him. 18. (Cf. ch. 10.9; 17.20.) Double dealing is eventually fatal. 19. (Cf. ch. 10. 4; 20. 4.) vain persons
CHAPTER XXX. idle, useless drones, implying that they are also wicked (ch. 12. 11 ; Psalm 20. 14). 30. maketh haste . . . richimplying deceit or fraud (ch. 20. 21), and so opposed to faiihful or reliable. 31. respect of persons—(ch. 24. 23.) Su'jh are led to evil by the slightest motive. 33. (Cf. v. 20.) evil eye—in the general sense of ch. 23. 6, here more spfcific for covetousness (cf. ch. 22. 9; Matthew 20. 15). pofei-ty . . . him-by God's providence. 33. (Cf. ch. 9.
Ver. 1-33. 1. This Is the title of this chapter (cf. J^^rodmdon). the prophecy—iii., the burden (cf. Isaiah. 13. 1;. Zecharlah 9. 1), used for any Divine instruction; not necessarily a prediction, which was only a kind of prophecy.
(1 Chronicles 15. 27, a song). Prophets were inspired men» . who spoke for God to man, or man to God (Genesis 20. 7; , Exodus 7. 14, 15, 16). Such, also, were the New Tjestamonfe, prophets. In a general sense. Gad, Nathan and others, were such, who were Divine teachers, though we do not learn they ever predicted, the man apalaer-lit., the saying
R, 9; 27. .5.) Those benefited by reproof will love their monitors. 34. (Cf. Matthew 15. 4-6.) Such, though heirs, are virtually thieves, to be ranked with highwaymen. 25. of a proud heart— or puffed up of soul—i. e., selfecnfident, and hence overbearing and litigious, made fat —or, prosperous (ch. 11. 25; 16. 20). 36. (Cf. eh. 3. 6-8.) walketh wisely—i. e., trusting in God (ch. 22. 17-19). 37. 26 of the man; an expression used to denote-«uy solemn and Important announcement (cf. 2 Samuel 23. 1 ; Psalm 36. 1 ;i
110. 1 ; Isaiah 1. 24, &c.). Ithiel and Ueai were perhaps pupils. 2-4. brutish—stupid, a strong, term to denote hialowly self-estimation; or he may speaks of • (sueh as hl»
401>
TJie SayiiKji of Agur. PROVERBS XXXI. The Words of King Lemuel. term of special affection, son . . . vows—as one delic.ated to God ; so the word Lemuel may mean. 3-i). Succinct but solemn warnings against vices to which kings are peculiarly tempted, as carnal pleasures and oppressivre and unrighteous government are used to sustain sensual indulgence. 3. strength—mental and bodily resources for health and comfoft. thy ways—or course of life, to that natural cnnrliiion, ns oontrasted with God's all-seeing c<>ni)i!<'lieiisive knowledge and almislity power. The questions of Iliu last clause emphatically deny the attrihutes mentioned to be those of any creature, thus impressively strengfheninK the implied reference of the former to God (cf. Peuteronomy 30. 12-14; Isaiah 40. 12; Epiiesians 1. S.. 5. (Cf. Psalm 12. 0; 119. 140.) 6. Add . . . words—Implying that his sole reliance was on God's allsnf Reient teacliinfi. reprove [convict] tliee—and so the lalsehood will appear. 7-9. A prayer for exemption from wickedness, and the extremes of povertj' and riches, the . . . kings—^(7., to the destro>/lng of kings, avoid destructive pleasures (cf. ch. 5. 9; 7. 22, 27; Hosea 4. li). 4, 5. Stimulants enfeeble reason, and pervert the heart, and do not suit rulers, who need clear and steady minds, and wellgoverned atlections (cf. ch. 20. 1 ; 22. 29). pervert . . . affiltted— they give unrighteous decisions against the poor.
/ICO t/iinfjs mentioned. Contentment is implied as desired, vanity—all .^torts of sinful acts (Job 11. 11; Isaiah 5. 18).
6, 7. The proper use of such drinks is to restore tone to feeble bodies and depressed minds (cf. Psalm 104. 15). 8, 9. Open . . . cause—Plead for those who cannot plead for themselves, as the orphan, stranger, &c. (cf. Psalm 72. 12; Isaiah 1. 17). appointed to destruction—who are otherwise ruined by their oppressors (cf. ch. 29. 14, IC). 10-31. This exquisite picture of a truly lovely wife is conceived and drawn in accordance with thefcustoms of Eastern nations, but its moral teachings suit all climes. In Uebrew the verses begin with the letters of Hcbrem alphabet in order (ct. Introduction to Poetical Books). 10. Who lie fitll . . . deny-/, c, pufled up by the pride of prosperity, take tlie uume . . . vain—this is not (Hebreiv) the form (cf. Exodus 20. 7), but take rather denotes laying
iolent hold on any tiling^', e., lest I assail God's name or attributes, as justice, mercy, Ac, which the poor are tempted to dn. 10. Accuse not—Slander not (Psalm 10. 7). cnrse . . . guiKy—lest, however lowly, he be exasperated to turn on thee, and your guilt be made to appear. 11-14. Four kinds of hateful persons—(1) graceless children, (2) hypocrites, (3) tlie proud, (4) cruel oppressors (cf. on v. 14, Psalm 14. 4; 52. 2)—are now illustrated, (1) v. 15, 16, the in- . . . woman!—The question implies that such are rare, though not entirely wanting (cf. ch. 18.22; 19.14). virl»ious— of strenf/th, i.e., moral courage (cf. ch. 12.4; Ruth 3. 11). her price, Ac—(cf. ch. 3. 15.) 11. heart . . . tntst in her—he relies on her prudence and skill, no need of spoil—does not lack profit or gain, especially, that obtained by the risk of war. 13. do . . . good—contribute good to hifn. 13, 14. Ancient women of rank thus wrought with their hands, and such, indeed, were the customs of Western women a few centuries since. In the East also, the fabrics were articles of merchandise. IJ. She diligently attends to expending as well as gathering %vealth; 16., and hence has means to purchase property. satiabilitj' of prodigal children and their fate; v. 17, (2) hypocrisy, or tlie concealment of real character; v. 18-20, (3 and 4} various examples of pride and oppression. 15, 16. Iiorse-leecU—supposed by some to be the vampire (a fabulous creatine), as being literally insatiable; but the other subjects mentioned must be taken as this, comparatively insatiable. The use of a fabulous creature agreeably to popular notions is not inconsistent with inspiration (cf. Isaiah 14., SI). Ttiere are tliree . . . yea, four (Cf. cli. r>. IB.) 17. Tlie eye—For the penson, with reference to the use of tlie organ to express mockery and contempt, and also as that by which punishment is received, tlie ravens . . . eagles . . . eat—either as dying unnaturally, or being left unburied, or both. 18-30. Hj-pocrisy is illustrated by four examplesof the concealment of all methods or traces of action, and a pertinent example of double dealing in actual vice is added, i. e., the adulterous ivoman.
17, 18. To energy she adds .a watchfulness in bargains, and a protracted and painful indnstr.v. The last clause may figuratively denote that her prosperity (cf. ch. 24. 20) is not short-lived". 19. No work, however mean, if honest, is disdained. 30. Industry enables her to be charitable. 31. scarlet—or, prirple, by reason of the dyes used, tlifl best fabrics, as a matter of taste also, the colour suits cold, 33. coverings of tapestry—or, coverlelx, i. e., for beds, sllh [or, linen (cf. Exodus 26. 1 ; 27. 9)] and purple— /. e., the most costly goods. 33. In the gates—(cf. ch. 22. 22). His domestic comfort promotes his advancement in pubslie en<et!i . . . montli^'. e., she hides the evidences of her shame, and professes innocence. 21-23. Pride and cruelty, the undue exaltation of those unfit to hold power produce those vices which disquiet society (cf. ch. 19.10; US. 3). iielr . . . mistress i. e., takes her place as a wife 'Genesis Ifi. 4). 34-31. These verses provide two classes of itpt illustrations of various aspects of the moral world, which the reader is left to apply. By the first, diligence and pVovidence are commended ; tlie success of these Insignificant animals being due to their instinctive sagacity and activity, rather than strength, conies—mountain mice, or rabbits, spider—tolerated, even in palaces, to destro.v flies. taltetU . . . hands—or, uses with activity the limbs provided for taking prey. The other class provides similes for whatever is majestic or comely, uniting eflicieiuy with gracefulness. 33. As none can hope, successfully, to resist such a king, suppress even the thought of an attempt, lay . . . hand upon thy mouth lay is well supplied (Judges 18. 19; Job 29. 9; 40. 4). 33. ?. e., strife —or other ills, as surely arise from devising evil as natural et Tects from natural causes. lic dignity. 34. fiite linen—or, linen sliirts, or the material for them. glw Ues—were often costly and highly valued (2 Samuel 18. II). dellvercth—or, giveth as a present or to sell. 35. Strength and honour—or, Strong and beautiful, is her clothing; or, figuratively, for moral character, vigorous and honourable, shall rjjolce . . . coni« in confidence of certain maintenance. 36. Her conversation is wise and gentle. 37. (Cf. 1 Timothy 5. 14; Titus 2.
5.) She adds to her example a wise management of those under her control. 38. She is honoured by those who best know her. 39. The words are those of her husband, praising her. virtuously—(Cf. v. 10.) 30. Favour—or, Grace of personal manner, beauty—of face, or form (cf. ch. 11.
22). True piety alone commands permanent respect and affection (1 Peter 3. 3). 31. The result of her labours ia her best eulogy.
CHAPTER XXXI.
Nothing can add to the simple beauty of tWs admirable portrait. On the measure of its realization in the daughters of our own day rest untold results, in the domestic, and, therefore, the clvH and religious, welfare of the people.
Ver. 1-31. 1. Of the title of this, the 6th part of the book, cf. Introduction, prophecy—as ch. 30. 1. 3. Wliat, my son I— I. ('., Wliat sliall I say? repetitions denote earnestness, son . . . -woml)—as our phrase, "my own son," a 402
The Preacher Sho'^cth that all ECCLESIASTES I. Human Courses are Vain,
ECCLESIASTES; OR THE PREACHER,
THE GREEK TITLE IN THE LXX.
INTRODUCTION.
TUE Hebrew is Koheleth, which the speaker In It applies to himself (ch. 1. 12), " I, Koheleth, was king over Israel."
It means an Assi-mbler or Convener of a meetinf/ and a, I'reac/ier to such a meeting. Tlie feminine form of tlie Hebrew lioun, and its construction once (ch. 7. 27) with a feminine verb, show tliat it not only •ignifles Solomon, the Preacher to assemblies (in wliich case it is construed witli the verb or noun masculine), but also Divine IKtsdom (feminine in Hebrew) speaking by the mouth of the inspired king. In six cases out of seven it is construed with tlie masculine. Solomon was endowed with inspired wisdom (1 Kings 3. 5-U ; 6. 11, 12; 9. 1, Ac; 11. 9-11), specially fitting liim for the task. Tlie Orientals delight in such meetings for grave discourse. Thus the Arabs formerly had au assembly yearly, at Ocadh, for'liearing and reciting poems. Cf. "Masters of assemblies" (note ch. 12. 11, also 12.9). "The Pi-eacher tauglit tlie people knowledge," probably viva voce; 1 Kings 4. 34; 10. 2, 8, 21 ; 2 Chronicles 9. 1, 7, 23, plainly refer to a somewhat public divan met for literary discussion. So "spake," thrice repeated (1 Kings 4. 32. 33), refers not to wrilten compositions, but to addresses spoken in assemblies convened for the purpose. The Holy Ghost, no doubt, signities also by the term that Solomon's doctrine is Intended for the "great congregation," the Church of all places and ages (Psalm
22. 25 ; 49. 2^). Solomon was plainly the author (ch. 1. 12, 16; 2. 15; 12. 9). That the Rabbins attribute it to Isaiah or Hezekiah is explicaljle by supposing that one or the other inserted it in tlie canon. Tlie difference of its style, as compared with Proverbs and Sons; of Solomon, is due to the difference of subjects, and the different period of his life in which each was written; the Song, in the fervour of his first love to God; Proverbs, about the same time, or somewhat later ; but Ecclesiastcs in late old age, as the seal and testimony of repentance of his apostasy in the intervening period: Psalm
89. 30, 33 proves his penitence. The substituti(m of the title Koheleth for Solomon (that is, peace), may imply that, having troubled Israel, meantime he forfeited his name of peace (1 Kings 11. 14, 23); but now, having repented, he wishes to l)e henceforth a Preacher of righteousness. The alleged foreign expressions in the Hebrew may have been easily imported, through the great intercourse there was with other nations during his long reign. Moreover, supposed Chaldaisms may be fragments preserved from the common tongue of which Hebrew, Syriac, Chaldee, and Arabic, were offshoots.
The Scope of Ecclesiastes is to show the vanity of all mere human pursuits, when made (he chief end, as contrasted
Willi the real blessedness of true wisdom, i. e., religion. The immortality of the soul is dwelt on incidentally, as subsidiary to the main scope. Moses' law took this truth for granted, but drew its sanctions of rewards and punishments in accord.ance with the theocracy, which was under a special providence of God as the temporal King of Israel, from tlie present life, rather than the future. But after that Israel chose an earthly king, God withdrew, in part, his extraordinary providence, so that under Solomon, temporal rewards did not invariably follow virtue, and punishments vice (ef. ch. 2. l(j; 3. 1!) ; 4. 1 ; 5. 8 ; 7. 15; 8. 14; 9. 2, 11). Hence the need arises to show that tliese anomalies will be rectified hereafter, and this is the grand "conclusion," therefore, of the " whole " book, that, seeing there is a coming judgment, and seeing that present goods do not satisfy the soul, "man's whole duty is to fear God and keep liis commandments " (cli. 12. 13, 14), and raeanwlille, to use, in joyful and serene sobriety, and not abuse the present life (ch. 3. 12, 13).
'It is objected that sensual epicurism seems to be inculcated (ch. 3. 12, 13, 22, &c.) ; but it is a contented, thankfu I enjoyment of God's present gifts that is taught, as opposed to a murmuring, anxious, avaricious spirit, as is proved by ch. 5. 18, cf. with 11-15, not making them the chief end of life; not the joy of levity and folly; a misunderstanding which he guards against in cli. 7. 2-6; 11.9;12.1. Again, ch. 7. 16 ; 9.2-10, might seem to teach fatalism and skepticism. But tliese are words put in the mouth of an objector; or rather, were tlie language of Solomon himself during liia apostasy, finding an echo in the heart of every sensualist, who ivishes to be an unbeliever, and, wlio, therefore, sees difficulties enough in the world around wherewith to prop up his wilful unljelief. The answer is given (cli. 7. 17, 15;
9. 11, &c. ; 11.1,6; 12. 13). Even if these passages be taken as words of .Solomon, they are to be understood as forbidding a self-made " righteousness," which tries to constrain God to grant salvation to imaginary good works and external strictness witli which it wearies itself; also, that speculation wliich tries to fathom all God's inscrutable counsels (ch.
8. 17), and that carefulness about the future forbidden in Matthew 6. 25. The Chikf Good is that, the possession of which makes us happy, to be sought as the end, for its own sake; whereas, all other things are but means towards it. Philosophers, who made it the great subject of inquiry, restricted
It to the present life, treating the eternal as unreal, and only useful to awe the multitude witli. But Solomon shows the vanity of all human things (so-called philosophy included) to satisfy tiie soul, and that heavenly wisdom alone
Is the chief good. He had taught so when young (Proverbs 1. 20; 8.1,&c.); soalso,in Song of Solomon, he had spiritualized the i;ubject in an allegory; and now, after having long personally tried the manifold ways in which the worldly seek to reach happiness, he gives the fruit of his experience in old age.
It is dividid into two parts—chs. 1.-6. 10 showing the vanity of earthly things; ch. 6. 10 to ch. 12., the excellence of heavenly wisdom. Deviations from strict logical methods occur in these divisions, but in the main they are observed.
Tlie deviations make it the less stitf and artitlcial, and the more suited to all capacities. It is in poetry; the lieniistlchal di visi(m is mostly observed, but occasionally not so. The choice of epithets, imagery, inverted order of words, ellipses, parallelism, or, in its absence, similarity of diction, mark versification. of Heavenly ITMom speaking through and identified with nim. Verse 12 shows that "king of .lerusaleni" is in apposition, not with " David," but " Preacher." of .lerusnleni—rather, in Jerusalem, for it was merely his metrop-
CHAPTER I.
Ver. 1-18. INTUODUCTION. 1. the Preacher—and Convener of assemblies for the purpose. See my Preface. " Koheleth" in Hebrew, a symbolical name for Solomon, and olis, not his wliole kingdom. 3. The theme proposed a* 403
Vanity of all Human Courses ECCLESIASTES II. in the Woi-ks of Pleasure. lem," implies that he reigned over Israel and Judah combined ; vvliereas David, at Heljron, reigned only over Judah, and not, until he was settled in Jerusalem, over both Israel and Judah. 13. this sore travail viz., that of" searching out all things done under heaven." Not human wisdom in general, wliich comes afterwards (ch. 2. 12, &c.), but laborious inquiries into, and speculations about, the works of men, ex. gr., political science. As man is doomed to get his bread, bo his knowledge, by the sweat of his brow (Genesis 3. 19). [GiLii.] exercised i. e., disciplined ; lit., " Ihsit they may thereby chastise or humble themselves." 14. The reason is here given why investigation into man's " works" the first part of his discourse. "Vanity of vanities—Heliraisin for tlie most utter vanity. So "holy of liolies" (Exodus 26.); "servant of servants" (Genesis 9.25). The repetition increases the force, all Hebrew, "the all ;" all >vilhout exception, viz., earthly things, vanity—not in tlieniselves, for God raaketh nothing in vain (1 Timothy i. -I, 5), but vain when put in the place of God and made theeiid, instead of the mean* (Psalm 39.5,0; 62.9; Matthew
H. 3;i); vain, also, because of the "vanity" to which they are "subjected" by the fall (Romans 8.20). 3. What profit . . . labour i. e., "What profit" as to the chief good (Matthew 16.26). Labour Is profitable in its pi-oper place (Genesis 2. 15; 3.19; Proverbs 14. 23). under the siin i.e., is only "sore travail" {v. 13), viz., because all man's ways are vain (v. 18) and cannot be mended (v. 15). vexation of in this life, as opposed to the ffiture world. The phrase otten recurs, but only in Ecclesiastes. earth . . . for ever—(Psalm 104. 5.) While the earth remains the same, the generations of men are ever changing; what lasting
[a preying upon the] spirit Maurer translates, "tlie pursuit of wind," as ch. 5. 10; Hosea 12. 1, "Ephraim feedeth on wind." But old versions support the English Version. 15. Investigation (u. 13) into human ways is vain labour, for they are hopelessly "crooked " and " cannot be made straight" by it (ch. 7. 13). God, the chief good, alone can do th is (Isaiah 40. 4 ; 45. 2). wanting—(Daniel 5. 27). numprofit, then, can there be from the toils of one whose sojourn on earth, as an individual, is so brief? The "for ever" is comparative, not absolute (Psalm 102. 20). 5. (Psalm 19. 5, 6.) Panting is the Hebrew for " hasteth ;" metaphor, from a runner (Psalm 19.5, "a strong man") in a "race." It applies rather to the risinj? sun, which seems laboriously to mount up to the meridian, than to the setting sun; the accents too favour Maurer, "And (that bered—so as to make a complete number ; so equivalent to supplied. [Matjker.] Or, rather, man's state is iitterly wanting; and that which is wholly defective cannot be numbered or calculated. The investigator thinks he can draw up, in accurate numbers, statistics of man's wants; but these, including the defects in tlie investigator's labour, are not partial, but total. 16. communed with . . . heart—(Genesis 24. 45.) come to great estate—Rather, " I have magnified and gotten" {lit., added, increased), &c. all too, returning) to his place, where panting he riseth." G. according to his circuits i. e., it returns afresh to its former circuits, however many be its previous veerings about. The north and south winds are the two prevailing winds in Palestine and Egypt. 7. By subterraneous. . . before me In Jerusalem—viz., the priests, judges, and two kings that preceded Solomon. His wisdom exceeded that of all before Jesus Christ, the antitypical Koheletli, or "Gatherer of men," (Luke 13. 34), and "Wisdom" incarnate (Matthew 11. 19; 12. 42). had . . . experience— had seen (Jeremialr 2. 31). Contrast with this glorying iu worldly wisdom Jeremiah 9. 23, 24. 17. wisdom . . . madness— i. e., their effects, the works of human wisdom and folly respectively. " MadJiess," lit., vaunting extravagance ; ch. 2. 12; 7. 25, &c., support English Version rather than Dathe, "splendid matters." "Folly" is read by English Version with some MSS., instead of the present Hebrew eavitie.s, and by evaporation forming rain-clouds, tlie fountains and rivers are supplied from the sea, Into which they then flow back. The connection is: Individual men are cr,'.iiiiia?Uy changing, whilst the succession of the race continues ; just as the sun, wind, and rivers are ever shifting about, whilst the cycle in whicli they move is Invariable; they return to the point whence they set out. Hence in man, as in these objects of nature which are his analogue, witli all the seeming changes "there is no new tiling" (f. 9). 8. MAtJKER translates, "All words are wearied out," i. e., are inadequate, as also, "man cannot express" all the things in the world which undergo this ceaseless, changeless cycle of vicissitudes: "The eye is not satisfied with seeing them," etc. But it is plainly a return to the idea (v. 3) as to man's " labour," which is only wearisome and profitless ; " no new" good can accrue from it (v. 9); for as the sun, &q., so man's laborious works move in a changeless cycle. The "eye" and "ear" are two of the taskmasters for which man toils. But these are never "satisfied" (ch.0. 7; Proverbs 27.20). Nor can they be so hereafter, for there will be nothing "new." Not so the chief good, .lesus Christ (John 4. 13, 14; Revelation 21. 5). 9. Rather, " no new thing at all;" as Numbers 11. 6. This text, "prudence." If Hebrew be retained, understand " \)r\.u\ence," falsely so called {I Timothy 6. 20)," craft" (Daniel 8. 25). 18. wisdom . . . knowledge—not in general; for wisdom, &c., are most excellent In their place; but sjiecidative knowledge of man's ways (v. 13, 17), which, the farther it goes, gives one the more pain to And how " crooked " and " wanting" they are (v. 15; ch. 12. 12).
CHAPTER II.
Ver. 1-2G. He next tries pleasure and luxury, retaining however, his worldly "wisdom" (cli. 3. 9), but all proves " vanity" in respect to the chief good. 1. I said . . . heart —(Luke 12. 19.) thee—my heart, I will test whether thou canst find that solid good in pleasure which was not in "worldly wisdom." But this also proves to be "vanity" (Isaiah 50. 11). 3. laughter—including prosperij/, and joy is not meant in a general sense; but there is no new source of happiness (the subject In question) which can be devised; the same round of petty pleasures, cares, business, study, wars, Ac, being repeated over and over again. [Hoi.DEN.] 10. old time [Hebrew, ages], which was 'The Hebrew plural cannot be joined to the verb singular. Therefore translate, "It hath been in the ages before; certainly it hath been before us." [Holden.] Or, as Maurer, "That which has been (done) before us (in our presence, in general (Job 8. 21). mad i. e.,whcn made the chief good; it is harmless in its proper place. What doeth It I—Of what avail is it in giving solid good? (ch. 7. 6; Proverbs 14.
13). 3-11. Illustration more at large of v. 1, 2. 3. sought —I resolved, after search into many plans, give myself nnto—lit., to draw my flesh (body) to wine (including all banquetings). Image from a captive drawn aftera chariot in triumph (Romans 6. 16, 19; 1 Corinthians 12.2); or, one "allured" (2 Peter 2. 18, 19). yet acquainting . . . wUdom—ii7., "and my heart (still) was behaving, or guiding
1 Chronicles 16. 33), has been (done) already in the old times." 11. The reason why some things are thought "new," which are not really so, is the Imperfect record that exists of preceding ages among their successors, those that . . . come after—i. e., those th.at live still later than the " things, rather the persons or 'generations,' v. 4, with which this verse is connected, the six Intermediate verses being merely illustrations of v.4 [Weiss], that are to come" (cli.2. 16; 9.5). 13. Resumption of u. 1, the intermediate versos Ixdng the Introductory statement of his thesis. Therefore, " the Preacher" (Koheleth) is repeated, was king—instead of "am," because he is about to give the results of his past experience during his long reign. In Jerusnlcin — specified, as opposed to David, who reigneil Ijoth in Hebron and Jerusalem ; whereas Solomon reii(ned only in Jerusalem, "King of Israel lu Jerusa404 itself, with wisdom. [Gesenius.] Maurer translates, " teas weary of (worldly) wisdom." But the end of v. 9 confirms Englijih Version, folly—viz., pleasures of the flesh, termed " mad," v. 2. all the days, &c.—(.See Margin and ch. 6. 12; Job 15. 20.) 4. (1 Kings 7. 1-8; 9. 1, 19; 10. 18, Ac.) vineyards—(Song of Solomon 8. 11.) 5. gardens Hebrew, paradises, a foreign word ; Sanscrit, " a place enclosed with a wall ;" Armenian and Arabic, "a pleasure-ground wltlj flowers and shrubs near the king's house, or casiie." An The Vanity of Pleasure, ECCLESIASTES III. and of Human Laboui, earthly paradise can never make up for the want of the heavenly (Revelation 2. 7). 6. pools—artificial, for irrigating the soil (Genesis 2. 10; Nelieniiah 2. 14; Isaiah 1. 30). Tiivee such reservoirs are still found, called Solomon's cisterns, a mile and a half from .Jerusalem, wood tliat brtitgetU fortli—ratlier, "tlie grove that flouruheth with trees." [l.oWTH.j born in my house—these were esteo/aed more trustworthy servants than those bouKlJt (Genesis 11. 14; 15. 2, A ; 17. 12, 13, 27; Jeremiah 2. 14), called «o)iso/ one's handinald(K'S.oA\.\s 23. 12; cf. Genesis 12. 16; Job dered (ch. 11. 6). "prosper," though Margin gives "right." [HoLDEN and Maurek.] evil—not in itself, for this is thn ordinary course of things, but "evil," as regards the chief good, that one should have toiled so fruitlessly. 22. Same sentiment as v. 21, interrogatively. 2.3. The onl.y fruit he has is, not only sorrows in his days, but all his days are sorrows, and his travail (not only has griefs connected with it, but is itself) grief, 'il. English Version gives a seemingl.v Epicurean sense, contrary to tlie general scope. The Hebrew, lit., is, " It is not good for man that he should eat," &c., "and should make his soul see good" (or "s?iow his soul, i. e., liimsclf, happy"), <fcc. [Weiss.] According to Holden and Weiss, ch. 3. 12, 22 dif Ter from this verse in the text and meaning; liere he means, "It is not good that a man should feast himself, and falsel.v make as though his soul were h.appy;" he thus refers to a [also pretending of ha,\)Y>inest> acr/i()7-ed by and for one'sself; in ch. 3. 12, 22, and 5. 18, 19, to real seeing, or finding pleasure n'?ien Godgives it. There it is said to be good for a man to en joy with satisfaction and thankfulness the blessings which God gives; here it is said not to be good to take an unreal pleasure to one's self by feast-
1. 3). 8. (1 Kings 10. 27; 2 Chronicles 1. 15; 9. 20). pcci Ular treasure of kings and . . . provinces — contributed by them, as tributary to him (1 Kings 4.21,24); a poor substitute for the wisdom wliose "gain Is better than fine gold" (Proverl)s 3. 14, 15). singers—so David (2 Samuel 19. 35). musical instruments ... of all sorts— introduced at banquets (Isaiah 5. 12 ; Amos 6. 5, 6) ; rather, a princess and princesses, from an Arabic root. One regular wife, or queen (Esther 1.9); Pharaoh's daughter (1 Kings 3.1); oilier secondary wives, "princesses,"' distinct from the "concubines" (I Kings 11. 3; Psalm 45.10; Song of Solomon 6. 8). [Weiss; Gesknius.] Had these been omitted, the enumeration would be incomplete. 9. great— opnlent (Genesis 24. 35; Job 1.3; see 1 Kings 10. 23). remained—(u. 3). 10. my labour—in procuring pleasures, tbis—evanescent "joy" was my only "portion out of all my lal)our" (ch. 3. 22 ; 5. IS; 9. 9; 1 Kings 10. 5). 11. Butall these I felt were only "vanity," and of no "profit" as to the chief good. " Wisdom" (worldly common sense, sagacity), which still "remained with me" (j;.9), .showed me that these could not give solid happiness. 12. He had tried (worldly) wisdom (ch. 1. 12-18) and folly (foolish pleasing, <tc. This also I saw—I perceived by experience that good (real pleasure) is not to be taken at will, but comes only from the hand of God [Weiss] (Psalm 4. 0; Isaiah 57.
19-21). Or as Hoeden, "It is the appointment from the hand of God, that the sensualist has no solid satisfaction" (good). 25. hasten—after Indulgences (Proverbs 7. 23 ; 19.
2), eagerly pvrsue sucli enjoyments. None can compete with me in this. If I, then, with all m,y opportunities of enjo.vment, failed utterly to obtain solid pleasure of my own making, apart from God, who else can? God mercifully spares His children the sad experiment which Solomon made, b.y denying them the goods which they often desire. He gives them the fruits of Solomon's experience, without their paying the dear price at which Solomon bought it. 36. True, literally, in the Jewish theocr.acy; and in some measure in all ages (Job. 27. 16, 17; Proverbs ui'e) (v. 1-11) ; he now compares them (v. 12), and finds that Wliilst (worldly) wisdom excelleth folly (u. 13, 14), yet the one event, death, befalls both (i\ 14-16), and that thus the wealtli acquired by tliewise man's " labour" may descend to a "fool " that hath not laboured (v. 18, 19, 21); therefore all his labour is vanity (v. 22, 23). what can tlie man do . . . already done—(Ch. 1. 9.) Parenthetical. A future Investigator can strike nothing out "new," so as to draw a different conclusion from what I draw by comparing " wisdcm and madness." Holden, with less ellipsis, translates, " What, O man, shall come afterthe king?" d-c. Better, Grotius, "What man can come after (compete witli) the king in the things which are done?" None ever can have the same means of testing what all earthly things can do towards satisfying the soul ; namely, worldly wisdom, science, riches, power, longevity, all combined. 13, 14. (Proverbs 17. 24.) The worldly "wise" man has good sense in managing his affairs, skill and taste in building and planting, and keeps within safe and respectable bounds in pleasure, whilst the "fool " is wanting In these respects (" darkness," equivalent tofatal error, blind infatu aflon, yet one event, death, happeneth to both (Job 21. 26). 15. why was I—so anxious to become, &c. (2 Chronicles 1.
13. 22; 28. 8). Though the retribution be not so visible and immediate now as then, it is no less real. Happiness even here is more truly tlie portion of the godly (Psalm 84.11; M.atthewS. 5; Mark 10. 29, 30; Romans 8. 28; 1 Timet hj' 4. 8). that he [the sinner] may give—i. e., unconsciously and in spite of himself. The godly Solomon had satisfaction in his riches and wisdom, when God gave them (2 Chronicles 1). The backsliding Solomon had no happiness when besought it in them apart from God; and the riches which he heaped up became the prey of Shlshak (2 Chronicles 12).
CHAPTER III.
Ver. 1-22. Earthly pursuits are no doubt Lawful in their proper time and order (v. 1-8), but unprofitable when out of time and place, as for instance, when pursued as the solid and chief good (r. 9, 10); whereas God makes ever,vthing beautiful in its season, which man ob.scureLy comprehends (v. 11). God allows man to enjoy moder.ately and virtuously His earthly gifts (v. 12, 13). What consoles us amidst the instaliility of earthly blessings is, God's counsels are immutable {v. 14). 1. Man has his appointed cycle of seasons and vicissitudes, as the sun, wind, and water (ch. 1. 5-7). purpose—as there is a -fixed "season" in God's " purposes" {ex.gr.. He has fixed the"tiii)e" when man is "to be born," and " to die," v. 2), so there is a lawful "time" for man to carry out his "purposes" and inclinations. God does not condemn, but apiroves of, tlie "use" of earthly blessings {v. 12); it is the "abuse" that He condemns, the making them the chief end (1 Corinthians 7. 31). The earth, without human desires, love, taste, Joy, sorrow, would be a dreary waste, without water; but, on the other hand, the misplacing and excess of thein, as of a flood, need control. Reason and revelation are given to control them. 2. time to die—(Psalm 31.
10). Then—Since such is the case, this—viz., pursuit of (worldly) wisdom, it can never fill the place of the true wistlom (Job 28. 28; Jeremiah 8.9). 16. remembrance a great aim of the worldl.v (Genesis 11. 4). The righteous alone attain it (Psalm 112. 6 ; Proverbs 10. 7). for ever—no perpotiuil memorial, that which now is Maurer, " In the days to come .all things shall be now ?o«(7 (1170 forgotten." X7. Disappointed in one experiment after another, he is weary of life. The b.aekslider ought to have rather reasoned as tlie prodigal (Hosea 2. 6,7; Luke 15. 17, 18). grievous unto me—'Job 10. 1.) 18, 19. One hope alone was left to the disappointed worldling, the perpetuation of his name and riches, laboriously gathered, through his successor. For selfish uess is mostly at the root of worldl.v parents' alleged providence for their children. But now the remembrance of liow he himself, the piously-reared child of David, had disregarded his father's dying charge (1 Chronicles 28.9;, suggested the sad misgivings .as to what Rehob«im, his son b.y an idolatrous Ammonitess, N<aamah, should prove to be ; a foreboding too fully realized (1 Kings
15; Helirews 9.27). plant—A man. can no more reverse the times and order of "planting," and of "digging up," and transplanting, than he can alter the times fixed for his " birth" and " death." To try to " plant" onl. of seasoi*
12. ; 1 1. 21 -31). 20. I c/dve up as desperate all hope of solid fruit frori my labour. 21. Suppose " there is a man," &c. equity— rathfcc "witl succesis." as tne Hebrew Is ren-
A Se(i>-on Jbr Eceryihinrj. ECCLESIASTES III. God shall Judge MarCs Worhi.
Is vanity, however {jood in sea.ion : so to make earthly thiiiss llie chief end is vanity, however good they be in order ^viul season. Gill takes it, not so well, /ii., (Jerech. 5. 18). 'When received as God's gifts, and to God's glory, the good things of life are enjoyed in their due time and order (Acts 2. 46; 1 Corinthians 10. 31; 1 Timothy niiali IS. 7, 9; Aiuos 9. lo; Matthew 1.5. 13). 3. time to UiU — ri',:., juilicially, criminals; or, in wars of self-defence; not in malice. Out of this time and order, killing is
4. .3, 4). 14. (1 Samuel 3. 12; 2 Samuel 23. 5; Psalm SO. ;34 ; Matthew 24.35; James 1.17.) for ever—as opposed to man's perishing labours (ch. 2. 15-18). any thing taken from it—opposed toman's "crooked and wanting" works;:>virder. to Ueal—(iod has his times for "healing" (lit., Isaiah 8S. o, 21; fig., Deuteronomy 82. 39; Hosea C. 1 ; spiritually, Psalm It". 3; Isaiah 57. 19). To Ileal spiritually, before the sinner feels bis would be out of time, and so injurious, time to break down—cities, as Jerusalem, l.)y Nebucliadnezzur. Ijiilld up—as Jerusalem, in the time of Zeruljbabel ; spiritually (Amos 9. 11), " the set time" (Psalm 102. 13-l(i). 4. moiii-ii I'iz., for the dead (Genesis 23. 2). dance—as David before the ark (2 Samuel
1. 15; 7. 13). The event of man's labours depends wholly on God's immutable purpose. Man's part, therefore, is to do and enjoy every earthly thing in its ]>i-oper season (v. 12, 13), not setting aside God's order, but observing deep reverence toward.<5 God; for the mysteriousness and unchangeableness of God's purposes are designed to lead " man to fear before Him." Man knows not the event of each act, otherwise he would think himself independent of God. 15. Resumption of ch. 1. 9. Whatever changes there be, the succession of events is ordered by God's "everlasting" laws (v. 14), and returns in a fixed cycle, reqnireth that . . . past—after many changes, God's law requires the return of the same cycle of events, as in the past, lit., that which is driven on. LXX. and fiyriac translate, "God requireth (i. e., avengeth) the persecuted man ;" a transition to v. IG, 17. The parallel clauses of the verse support English Version. 16. Here a difficulty is suggested. If God "requires" events to move in their perpetual cycle, why are the wicked allowed to deal unrighteously in the place where injustice ought least of all to be, viz., " the place of judgment" (Jeremiah 12. 1)? 17. Solution of it. There is a coming judgment in which God will vindicate His righteous ways. The sinner's "time'' of his unrighteous "work" is short. God also has His "time" and "work" of judgment; and, meanwhile, H. 12-1-1; Psalm 3U. 11); spiritually (Matthew 9. 15; Luke 6.
21 ; 15. 25). Tlie Pharisees, by requiring sadness out of lime, erred seriously. 5. east away stones—as out of a garden or vineyard (Isaiah 5.2). gatlier—for building, /(<;., the Gentiles, once cast-away stones, were m due tijne made parts of the spiritual building (Ephesians 2. 19, 20), and ciiildren of .\braliam (Matthew 3. 9); so the restored Jews hereafter I Psalm 102. 13, B; Zechariah 9. 16). refrain . . . embracing—(Joel2.lt); 1 Corinthians 7.5,6.) 6. time to get—cr. (/r., to gain honestly a livelihood (Ephesians 4.
2Si. lose—when God wills losses to us, then is our time to he content. Ueep—not to give to the idle beggar (2 Thes- .salonians 3. 10). cast away—in cliarity (Proverbs 11. 24); or to part with the dearest object, rather than the soul (Mark 9. 43). To be careful is right in its place, but not when it comes between us and Jesus Christ (Luke 10. 40-
421. 7. rend—garments, in mourning (Joel 2. 1.3). Iig., nations, as Israel from Judah, already foretold, in Solomon's time (1 Kings 11.30,31), to be "sewed" together hereafter (Ezekiel 37. 15, 22). silence—(Amos .5. 13), in a national calamity, or tliat of a friend (Job 2. 13); also not is overruling, for good at last, what seems now dark. Man cannot now "find out" the plan of God's ways (v. 11; Psalm 97. 2). If judgment Instantly followed every sin, there would be no scope for free-will, faith, and perseverance of saints in spite of difficulties. The previous darkness will make the light at last tlie more glorious, tliere —(Job 3. 17-19) in eternity, in the presence of the Divine Judge, opposed to the "there," in the human place of to nuirmur under God's visitation (Leviticus 10. 3; Psalm
39. 1, '2, 9). 8. hate—t'j:. r/r., sin, lusts (Luke 14. 26); i. e., to love God so much more as to seem in comparison to hate "father or mother," when coming between us and God. time of war . . . peace— (Luke 14. 31). 9. But these earthly pursuits, whilst lawful in their se.ason, are "unprofitable" when made by man, what God never intended them to be, the chief good. Solomon had tried to create an artificial forced joy, at limes when he ought rather to have been serious; the result, therefore, of his labour to be happy, out of God's order, was disappointment. "A time to plant" (i'. 2), refers to his planting (ch. 2. 5); "laugh" {v. 4), to ch. 2. 1, 2, "his mirth," "laughter;" "build up," "gather stones" (v. 3, 5), to his "building" judgment (v. 16); so " from thence" (Genesis 49. 21). 18. estate—the estate of fallen man is so ordered (these wrongs are permitted), that Cxod might "manifest," i. e., tliereby
them, and that they might themselves see their mortal frailty, like that of the beasts, sons of men rather, sons of Adam, a phrase used for fallen men. The toleration of injustice until the judgment is designed to "manifest" men's characters in their fallen state, to see whether the oppressed will bear themselves aright amidst their wrongs, knowing that the time is short, and there is a coming judgment. The oppressed share in death, but the comparison to "bea.sts" applies especially to the ungodly 0})presso7-s (Psalm 49. 12, 20); they too need to be "manifested" (proved), wliether, considering that they must soon die as the "beasts," and fearing the judgment to come, thej' will repent (Daniel 4. 27). 19. Lit., " For the sons of men (Adam) are a mere chance, as also the beast is a mere chance." These words can only be the sentiments of the skeptical oppressors. God's delay in judgment gives scope for the "manifestation" of their infidelity (ch. 8. 11; Psalm 55. 19; 2 Peter 3. 3, 4). They are "brute beasts," morally (v. 18; JudelO); and they end by maintaining that man, physically, has no pre-eminence over tlie beast, both alike being "fortuities." Probably this was the language of Solomon himself in his apostasy. He answers il in V. 21. If V. 19, 20, be his words, they express only that a» regards UabiUty to dentt, excluding the future judgment, as the skeptic oppressors do, man is on a level with the beast. Life is "vanity," if regarded independently of re- (ch. 2. 4); "embrace," "love," to his "princess" (note, ch.
2. 8) ; "get" (perhaps also "gather," tj. 5, 6), to his "gathering" (ch. 2. 8). All these were of no " profit," because not in God's time and order of bestowing happiness. 10. (Ch.
I. 13.) 1.1. his Ume— i. e., in Us proper season (Psalm 1. 3), opposed to worldlings putting earthly pursuits out of tlit'ir proper time and place (note v. 9). set the world in (lieir Heart—given them capacities to understand tlie u'orUl of nature as reflecting God's wisdom in its beautiful order and times (Romans 1. 19,20). "Everything" answers to "world," in the parallelism, so tliat i.e., but in such a manner that man only sees a portion, not the whole "from beginning to end" (ch. 8.17; Job 26.14; Romans 11. 33; Revelation 15.4). Parkhukst, for " world," translates;'^ Yet lie hath put obscurity in the midst of them," lit., n secret ; so man's mental dimness of sight as to the full mystery of God's works. So Holden and Weiss. This incapacity for " finding out" (comprehending) God's work ischiefiy the fruit of tlie fall. The worldling ever since, Icnowing (Jod's time and order, labours in vain, because out of time and place. I'Z. in tliem—in God's works (v. 11), as far .as relates to man's duty. Man cannot fully comprehend them, but he ought joyfully to receive ("rejoice in") God's gilts, and "do good" with them to himself and to others. This is never out of season (GalatiansU. 9, 10). Not sensual joy and self-indulgence (Philil>pians 4.4; James 4. 16, 17). 13. Jyit., "And also as to every man who eats," &c.. " this is the gift of God" (i'. 22406 ligion. But V. 21 points out the vast difference between them in respect to the future destiny; also (v. 17) lieasts have no "judgment" to come, breatli— vitality. )?1. Wlio knoweth—Not doubt of the destination of man's spirit (ch. 1'2. 7); but " /loiy /pjc, by reason of the outward mortality to which man is as liable as the beast, and which is the ground of the skeptic's argument, comprehend the wide difference between man and the beast' (Isiviah I). The Hebrew expresses thed'.ffcreucv stiousiy
ECCLESIASTES U , V.
VKinily thongh Oppreasion, etc.
Vaniliesi in Divine, Service, etc from Rehoboam. The "old and foolish king" answers to Solomon him.self, who had lost his wisdom, when, in defiance of two warnings of God (1 Kings 3. 14; 9. 2-9), he for.sook God. will tio more be adinoiiislitd—knows not yet how to take warning (see JUarrjin). God liad by Ahijaii already intimated the judgment coming on Solomon (i Kings 11. 11-13). 14. out of prison—.Solomon usi s this phriJ.se of a supposed case, ex. gr., Joseph raised from a dungeon to be lord of Kgypt. His words are at the same time so liamed by the Holy Ghost that they answer virtually lo Jeiol)i)iini, who tied to escape a "prison" and dealli frojii .Sdlmuon, l<i Shisliak of Egypt (1 Kings U. 40). This uiicoii!<ci(ms pi r.'iagiiig of his own doom, and that of Rehoboam, cunstitutes the irony. David's elevation Irora poverty and exile, under Saul (whicli may liave been before Solomon's mind), had .so far tlieir counterpart in that of Jeroboam, wliercas . . . liccojiietli poor—rather, "though he (the youth) was born poor in his kingdom" "The spirit of man tliat ascends, it belongeth to on high ; but the spirit ol' the beast tliat descends, it Ijelongetli to below, even to the earth." Their destinations and proper eleiaent difler utterly. [Weiss.] 2a. (Cf. t). 12; ch. 5. 18.) Inculcating a thanliful enjoyment of God's gifts, and a clieerl'ul discliarge of man's duties, founded on fear of (jrod; uotastlie seti?ualist (ch. 11.9); not as the anxious money-seeker (ch. 2. 25; 5.10-17). Uls pordoii — in the present life. If it were made his main portion, it woultl be " vanity" (ch. 2. 1 ; Luke 16. 2.5). for wlio, etc.—our ignorance as to tlie future, which is God's "ti:ne" (f. 11), should U-.ul us to use the present time in the best sense, and leave th« future to His infinite wisdom (Matthew (i.
20, 2.5, 31-31). CHAPTER IV.
Ver. 1-ie. I. rvtnriifd viz., to the thought set forth (ch.
3. Ki; .lob IVi. power—Mauiier, not so well, "violence." un coinfoiffr—twice .said to express continued sat Veiin without any to give comfort (LsaiaU .5.S. 7). 5J. A profane sentiment if severed from its connection ; but .just in its l>earingon Solomon's .scope. If religion were not taken into account (ch. 3. 17, 19), to die as soon as possible would be desirable, so as not to sulfer or witness "oppressions;" and still moi'e so, !iot to be born at all (ch. 7. 1). Job (3.
(in the land where afteiwards he was to reign). 1.5. "I considered all the living," the present generation, in relation to ("with'') the "second youth" (the legitimate successor of the "old king," as opposed to the " poor youth, " tlie one first spo);on of, about to be rai.sed from poverty to a throne), ?'. f'., Rehoboam. in !iis stead—tlio old king's. 16. Notwithstanding their now worsliipping the rising a sun, till; hcir-apjuirent, I icllictcd that "there were no bounds (no slability (2 Saniuol 1.5. 6; 20. 1), no check on the love of innovuli Dii) of all tliat have been before them," i.
13; 21. 7j, Pavid (Fsalm 73. 3, ttc), Jeremiah (12. I), Habakkuk (1. 13), all p.a.ssed through the same perplexity, until they went into the Si-.neluary, and looked beyond the present to the "judgment" (Psalm 7.3. 17; Habakkuk 2.20; e., the pa.st gcm ialion ; so "also they that come after,' i. e., tlie next generation, "shall not rejoice in him," viz., Rehoboatn. The parallel, "shall not rejoice," fixes the sense of " no bounds," no permanent adheretxce, though now men rejoice in him.
3. 17, IS). Then they siiw tlie need of delay, before completely punishing the wicked, to give space for repentance, or el.se for accumulation of wrath (Romans 2. 1.5); and before completely rewarding the godly, to give room forjaith and perseverance in tribulation (Psalm 92.
CHAPTER V.
7-12). F>arnests, however, are often even now given, by partial .judgments, of the future, complete one, to a.ssure
Ver. 1-20. 1. From vanity connected with kings, he passes to vanities (v. 7) which may be fallen into in serving the King of kings, even by those who, convinced of the vanity of the creature, wish to worship the Creator. Keep tliy foot—In going to worship, go with considerate, circumspect, reverent feeling. The allusion is to the taking ofT the slioes, or sandals, in entering a temple (Exodus us. in spite of difficulties, that God governs the earth. 3. seen—nor experienced. 4. right—rather (as ch. 2. 21, note), prosperouit. Prosperity, which men so much covet, is the very .source of provoking oppression (u. 1) and "envy," so far is it frtmi constituling the chief good. 5. Still the "fool" (the wicked oppressor is not to be envied even in this life, who "folds his hands together" in idleness (Proverbs 6.10; 31.33), living on the means lie wrongfully wrests from others; for such a one "eateth hi.'i own tlesli," i. e., is a self-tormenkn; never satisfied, his spirit preying on itself (Lsaiah 9. 20; 49.26). 6. Hebrew, "One open hand (pcdm) full of quietness, than both closed hands full of trav.ail." "Quietness" (mental tranquillity flowi ng from honest labour), opposed to " eating one's own flesh" (i;. .5), also opposed to anxious labour to gain (i'. 8; Proverbs 15. 16, 17; 16. 8). 7. A vanity described in v. 8. 8. not a secomi—no partner. cliUd—" son or brother," put for any heir (Deuteronomy 25. .5-10). eye—(Ch. 1. 8.) Tlie miser would not be able to give an account of his infatuation. 9. Two—oppcsed to "one" (d. 8). Ties of union, marriage, friendship, religious communion, are better than the selfish solitariness of the miser (Genesis
3. 5; Joshua 5. 1.5, which jiassages perhaps gave rise to the custom). Weiss needleissly reads, "Keep thy feast days" (Exodus 23. 14, 17; the three great feasts), hear—rather "To be ready (to draw nigh with the desire) tohear (obey) is a better sacrifice than the offering of fools." [Holden.1 (Vulgate; Curiae.) (Psalm 51. 16, 17; Proverbs 21. 3; Jeremiah 6. 20; 7. 21-2:5; 14. 12; Amos 5. 21-24.) The warning is against mere ceremonial self-righteousne.ss, as in ch. 7. 12. Obedience is tlie spirit of the law's requirements (Deuteronomy 10. 12). Solomon .sorrowfully looks back on his own neglect of tliis (cf. 1 Kings 8. 03 with 11. 4, 6). Positive precepts of God must be kept, but will not stand instead of obedience to His moral precepts. The last provided no sacrifice for wilful sin (Numbers 15, 30, 31; Hebrews 10. 26-
29). 3. rash—opposed to the considerate reverence ("keep thy foot," V. I). This ver.se illustrates v. 1, as to prayer in the house of God ("before God," Isaiah 1. 12); so v. 4-6, as to vcyws. The remedy to such vanities is stated (u. 6), "Fear thou God. God is in heaven—Therefore He ought to be approached with carefully-weighed words, by thee, a frail creature of earth. As much " business," engrossing the mind, gives birth to incoherent "dreams," so many words, uttered inconsiderately in prayer, give birth to and betray "a fool's speech" (ch. 10. 14). [Hoiden and Weiss.] But I'. 7 implies that the "dream" is not a comparison, but the vain thoughts of tlie fool (sinner, Psalm 73. 20), arising from multiplicity of (worldly) " business." His "dream"
2. 18). reward — advantage accrues from their efforts bein? conjoined. Talman says, " A man without a companion is like a left hand without tlie right." 10. If they fell— i f th one or other fall, as may happen to both, viz., into any distress of body, mind, or soul. 11. (1 Kings 1. 1.) The image is taken from man and wife, but applies universally to the warm sympathy derived from social ties. Bo OhrLstian ties (Luke 24. 82; Acts 28. 15). 12. one—enentj. threefold cord—proverbial for a combination of tiMLny—ex. 'jr., h usband, wife, and children (Proverbs 11. 14) so Christians (Luke 10. 1; Colossians 2. 2, 19). Untwist the cord, and the separate threads are easily "broken." 13. The "threefold cord" of social ties suggests the subject of is, that God hears him for his mucli speaking (Matthew 6. eiiril government. In this case too, he concludes that kingly power confers no lasting happiness. The "wise" child, though a supposed case of Solomon, answers, in the event foreseen by the Holy Ghost, to Jeroboam, then a jioor but valiart youth, once a "servant" of Solomon, and (1 Kings
7), independently of tlie frame of mind. [English Versimx and Maitrer.] "Fool's voice" answers to "dream" in the parallel ; it comes by the many " words" flowing from the fool's " dream." 41. Hasty words in prayer (v. 2, 3) suggests the subject of hasty vows. A vow should not be hastily made(Judges 11. 35; 1 Samuel 14. 24). When made, it must be kept (Psalm 76. 11), even as God keeps His word to us
11. appointed by God through the prophet Ahijah to be bell of the kingdom of the ten tribes about to be rent
Vanities in Riches. ECCLESIASTES VI. The Vanity of Riches, Children, etc.
30. He will not remember much (lo</lvng back with disappointment, as tlie uiigO(ily do (ch. 2. 11) on) tlie days of his life, answereth ... In the joy— God anmvers hia prayers in giving liim "power" to enjoy his blessings. GE.SENIUS and Vulgate translate, "For God (so) occrupiet him with joy," Ac, that lie thinks n<jt much of the sliortness and sorrows of life. Holden, "Ttiough God gives not much (as to real enjoyment), yet he remembers (with thankfulness) the days; for (he knows) God exercises him by the joy," &c. (tries him by prosperity), so Margin, but English Version is simplest.
(Exodus 12. 41, 51; Joshua 21. 4o). 5. (Deuteronomy 23. 21, 2?.) G. tliy flfish—vow not with " thy mouth" a vow (ex. v., fasting), wliich tlie lusts of tlij' flesh (body, Marc/in, ch. 2. 3; may tempt thee to break (Proverbs 20. 25). aiigcl —the "messenger" of God (Job 33. 23); minister (Revelation 1.20); (. e., tlie priest (Malachi 2. 7) " befoi'e" whom a breach of a vow was to be confessed (Leviticus 5. 4, 5). We, Cliristians, in our vows (ex. gr., at baptism, the Lord's Supper, &c.) vow in tlie presence of Jesus Christ, "the . angel of the covenant" (Malaclii 3. 1), and of ministering angels as witnesses (1 Corinthians 11. 10; 1 Timothy 5. 21). Extenuate not any breacli of tliem as a slight error. 7. (Note V. 3.) God's service, wlii(rli ought to be our chief good, becomes by "dreams" (foolish fancies as of God's requirements of us in worsliip), and random "words," positive "vanity." The remedy is, whatever fools may do, "Fear Ihou God" (eh. 12. 13). 8. As in ch. 3. 16, so here the CHAPTER VI.
Ver. 1-12. 1. common—or else more lit., great upon man, falls heavily upon man. 3. for his soul i. e., his enjoyment. God giveth him not power to eat—this distinguishes him from the "rich" man in ch. 5. 19. "God hath given" distinguishes him also from the man who got his wealth by "oppression" (ch. 5. 8, 10). stranger—tliose not akin, nay, even hostile to him (Jeremiah 51.51; Lamentations 5.2; Hosea 7.9). He seems to liave it in his "power" to do as he will with his wealtli, but an unseen power gives him up to his own avarice: God wills that he should toil for "a stranger'' (ch. 2. 26), who has found favour in God's sight. 3. Even if a man (of this characdifficulty suggests itself. If God is so exact in even punishing liasty words {v. 1-6), why does He allow gross injustice? In the remote "provinces," the "poor" often liad to i)Ut tliomselves for protection from the inroads of Philistines, Ac, under chieftains, who oppressed them even in Solomon's reign (1 Kings 12. 4). tlie matter— the pleasure, or pin-poie (Isaiah 53. 10). JIarvel not at this difipcnso.tion of God's will, as if He had abandoned the world. Nay, there is coming a capital judgment at last, and an earnest of it in partial punishments of sinners meanwhile. l»iglier than tJie Uigliest—(Daniel 7. 18.) regarrtftli—(2 Clironicles 16. 9.) tliere toe hlglier—pjum?, ter) have very many (equivalent to "a hundred," 2 Kings
10. 1) children, and not have a " stranger" as his heir (v. 2), and live long ("daj'sof years" express the brevity oi life at its Genesis 47.9), yet enjoy no real "good" in life, and lie unhonoured, witliout " burial," at death (2 Kings i. e., tlie tluee persons of tlie Godhead, or else, "regardetli (not only the ' highest' kings, than whom He ' is
9. 26, 35), the embr.vo is better than he. In the East to be witliout burial is the greatest degradation. "Better the fruit that drops from the tree before it is ripe than that higher,' but even the petty tyrants of the provinces, ri'2.) the higli ones who are above them" (the poor). ['Welss.]
9. "The prolll (produce) of the earth is (ordained) for left to hang on till rotten." [Henry.] 4. he—rather t«, "the untimely birth." So "its" not "/i/i name." with vanity—to no purpose; a type of the driftless existence of him who makes riclies the chief good, darkness—of the aliortive; a type of the unhonoured death and dark future beyond the grave of the avaricious. 5. this yet " it lias more rest than" tlie toiling, gloomy miser. 6. If the miser's length of " life" be thought to raise him above the abortive, Solomon answers, long life, without enjoying real good, is but leugtlieiied misery, and riches cannot exempt him from going whither "all go." He is flt neither for life, nor dealli. nor eternity. 7. man—rather, " the man," viz., tlie miser (v. 3-6). For not all men labour (the common good of) all : even the king himself is served by (the fruits of) the field" (2 Chronicles 26. 10). Therefore the common Lonl of all, high and low, will punish at last those wlio rob tlie "poor" of their share in it (Proverbs
2'2. 22, 2^; Amos 8.4-7). 10. Not only will God punish at last, but meanwhile the oppressive gainers of "silver" Bn 1 no solid "satisfaction" in it. sliall not toe satisfied —so the oppressor "eateth his own flesh" (ch. 4. 1, 5, note). YTitU increase—is not satislled with the gain that he makes. 11. tJiey . . . tliat eat tlkem—the rich man's dependants (.Psalm -Zi. o). 1'3. Another argument against anxiety to gain riches. "Sleep . . . sweet" answers to "quietness" (cli. 4.6); "not suffer . . . sleep," to "vexation of spirit." Fears for his wealth, and an overloaded stomach witliout "labouring" (of. ch. 4.5), will not suffer the rich oppressor to sleep. 1.3, 14. Proofs of God's judgments even in this world (Proverbs 11. 31). The rich oppressor's wealth provokes enemies, robbers, <Scc. Then, for the mouth, i.e., for selfi.sh gratification. ai>petite Hebrew, the soul. The insixtiability of the desire prevents that whioli is the only end proposed in toils, viz., selfgratification; "the man" thus gets no "good" out of his wealth (u. 3). 8. For—Hi)wever. [Maurer.] Tlie "tor" means (in contrast to tlie insatiability of the miser), Jbr what else is the advantage which the wise man hath above alter having kept it for an expected son, he loses it beforehand b.v misfortune ("by evil travail"), and the son the fool? What (advantage, i.e.. superiority, aliove him who knows not how to walk upright) hath the poor w/io knoweth to walk before the lining f i. e., to use and enjoy life aright (ch. 5.18, iO), a cheerful, thankful, gCKlly "walk" (I'salm 116.9). 9. Answer to the question in v. 8. This is the advantage : " Better is tlie sight of the eyes (the wise man's godlj' enjoyment of present seen blessings) than the (fool's) wandering, til., walking (Psalm 73.9), of the desire," i. c, vague, insatiable desires for what he has not {v.l; Hebrews 13. 5). this—restless wandering of deis born to be heir of poverty. Ch. 2. 19, 23 gives another aspect of the same subject. 16. Even supposing that he loses not his wealth before death, then at least he must go.stripped of it all (Psalm 49. 17). latooured for . . . wind —(Hosea 12.1; 1 Corinthians 9.26). 17. catetli—appropriately put for " liveth" in general, as connected with v. 11, 12, IS. darkness—opposed to "light (joy) of countenance" (ch. 8.1; Proverbs 16.15). wratli—fretfulness, lit., "His sorrow is much, and his inflrmity (of body) and wrath."
18. Returns to the sentiment (ch. 3. 12, 13, 22), translate, "Behold the good wliicli I have seen, and which is becoming" (in a man). wUicIi God givetli—r/'z., both the good of his labour and his life, his portion — legitimately. It is God's gift that malies it so when regarded B8 such. Such .a one will use, not abuse, earthly things sire, and not enjo.ying contentedly the present (1 Timothy
6. 6, 8). 10. Part II. here begins. Since man's toils are vain, what is the chief good? {v. 12). The answer is contained in the rest of the book. "That which hath been (man's various circumstances) is named already (not only has existed (eh. 1.9; 3.15), but has received its just name, 'vanity,' long ago), and it is known that it (vanity) Is man" (Hebrew, Adam, equivalent to man "of red dust," as Ills Creator appropriately named him from his frailty), neither may he contend, etc.—(Romans 9. 20.) 11. "Seeing" that man cannot escape from the " vanity," which (1 Corinthians 7.31). Opposed to tlie anxious life of the covetous (v. 10, 17). 19. As v. 18 refers to the " labouring" man (v. 12), so v. 19 to the "rich" man, who gets wealth not by " oppression" (». K), but by " Gotl's gift." He is distlnguislicd also from the "rich'' man (ch. 6. 2) in having
I'ecei ved by Gorl's gift not tinly " wealtli," but also " power to oat thereof," which tliat one has not. "To take his portion" limits liim to tlie lawful use of wealth, notkec])- b.v God's "mighty" will is Inherent in eartlily things, and cannot call in question Goal's wisdom in those dlspeaiiig back from God His I irtiou while enjoying his own. m iZenitidics ayai Tisl Vanity ECCLESIASTES VII. are, a Good Name, MorLification, efe. salions (pquI valent to " contend," &c.') " wnat Is man the better" of these vain things as regards the chief good? None whatever. VZ. For wlio knoweth, Ac.—The ungodly know not what Is really "good" during life, nor "what shall be after them," i. e., what will be the event of their undertakings (oh. 3. 22; 8.7). The godly miglit be tempted to "contend with God" {v. 10) as to His dispen- "Tribulation worketh patience" (Romans 5. 3), which Is Infinitely better than " the proud spirit" that prosperity might have generated in them, as it has In fools (Psalm
73. 2, .3, 12-14, 17-26; James 5. U). 9. angry—impatient at adversity befalling thee, as Job was (cli. 5. 2; Proverbs 12.
16). 10. Do not call iu question God's ways in making thy former days better than thy present, as Job did (ch. 29. 2-5). The very putting of the question argues that heavenly
Biitious; but they cannot fully know the wise purposes served by them now and hereafter. Their su Uerings from the oppressors are more really good for them than cloud- "wisdom" (Margin) is not as much as it ought made the chief good with thee. II. Rather, " Wisdom, as eoiiipared with an inheritance, is gcod," i. e., is as good as an iiilieritance; "yea, better (lit., and a profit) to them that see the sun" (i. e., the living, ch. 11. 7 ; J.ob 3. 16; Psalm 49. 19). la. less prosperity; sinners are being allowed to fill up their measure of guilt. Retribution in part vindicates God's ways even now. The judgment shall make all clear. In ch. 7. he states what is good, In answer to this verse.
Lit., (To be) in (i. e., under) the slui.dow (Isaiah 30. 2) of wisdom (is the same as to l)e) in (under) tlie shadow of money ; wisdom no less shields one from the ills of life than money does, is, tiiat—rather, "the e,vcellenoy of the knowledge
CHAPTER VII.
Ver. 1-29. 1. (See note, ch. 6. 12.) name—character; a godly mind and life; not mere repuiaion with man, but what a man U in the eyes of God, with whom the name and reality are one thing (Isaiah 9. 6). Tliis alone is "good," whilst all else is "vanity" when made the chief end. ointment—used lavishly at costly banquets, and peculiarly refreshing in the sultry East. The Hebrew for name and for ointment, have a happy paronomasia, Sheem, Shemen. "Ointment" is fi'agrant only in the place where the person is whose head and garment are scented, and only for a time. The "name" given by God to His child (Revelation 3. 12) is for ever and in all lands. So in the case of the woman wlio received an everlasting name from Jesus Christ, in reward for her precious ointment (Isaiah 5(i. 5; Mark 14. 3-9). Jesus Christ Himself hath of wisdom givetli life," i. e., lite in the liigliest sense, here and hereafter (Proverljs 3.18; John 17. 3; 2 Peter 1. 3). Wisdom (religion) cannot be lost as money can. It shields one in adversity, as well as prosperity; money, only prosperity. The question in v. 10 implies a want of it. 13. Consider as to God's work; that it is impossible to alter His dispensations ; /or 2t)/io cayi, itc. straiglst . . . crooked man cannot amend what God wills to be " wanting " and "adverse" (ch. 1. 15; Job 12. 14). 14. consider—resumed from I'. 13. " Consider,'' f. e., regard it as "the work of God;" for "God has mm\e (Hebreiv, for 'set") this (adversity) also as well as the other" (prosperity). " Adversity" is one of the things wliich " God has maile crooked," and wliicli man cannot " make straight." He ouglit therefore to be "patient' (v. S). after liim—equivalent to "that man may not find anything (to blame) after God" (i. e., sucli a name, as the Messiah, equivalent to Anointed (Song of Solomon 1. 3). and the day of [his] deatU, &c. not a general censure upon God for creating man; but, connected witlj the previous clause, death is to him, who after "considering God's work," v. 13). Vulgate and Syriac, "against Him" (cf. r. 10; Romans 3. 4). 15. An objection entertained by Solomon "in the days of his vanity" (apostasy) (eh. 8. 14 ; Jolj 21. 7). jnst . . . perls Uetli—(1 Kings 21. 13.) Te?nporal not eternal death (John 10. 28). But see note v. 16; "just" is probably a self-justiciary. \vic!ted . . . prolongetli—see the antidote to the abuse of this statement in ch. 8. 12. IG. Holden makes v. 16 the scoffing inference of the -objector, and v. 17 the answer of Solomon, nOw repentant. So (1 Corinthians 15. 32) the skeptic's objection ; (v. 33) the answer. However, " Be not righteous over much," may be taken as Solomon's words, forbidding a self-made righteousness of outward performances, whicli would vvrest salvation from God, instead of receiving it as the gift of His grace. It is a fanatical, Pharisaical righteousness, separated from God; for the "fear of God" is in antithesis to it (u. 18; ch. 5. 3, 7; Matthew 6. 1-7; 9. 14; 2:^ 2-3, 24 ; Romans 10. 3; 1 Timothy 4. iiath a godly name, "better" than the day of his birtli; •'far better," as Philippians 1. 23 hath it. a. Proving that it is not a sensual enjoyment of earthly goods wliich is meant in ch. 3. 13; 5. 18. A thankful use of these is right, but frequent feasting Solomon had found dangerous to piety in his own case. So Job's fear (ch. 1. 4, 5). The house of feasting often shuts out thoughts of God and eternity. The siglit of the dead in the "house of mourning" causes "the living" to think of their own "end." 3, Sorrow Such as arises from serious thoughts of eternity, laugliter—reckless niirtli (ch. 2. 2). by tUe sadness . . . better —(Psalm 126. r>, «; 2 Corinthians 4. 17; Hebrews 12. 10, 11). Maurer translates, " In sadness of countenance there is (may be) a good (cheerful) heart." So Hebrew, for "good," equivalent to cheerful (ch. 11. 9); but the parallel clause supports Enr/lish Version. 5. (Psalm 141. 4, 5). Godly reproof oflends the flesh, but benefits the spirit. Fools' songs in the house of mirth please the flesh, but injure the soul. 6. The "crackling" answers to the loud merriment of fools. It is the very fire consuming tliem wliich produces tlie seeming merry noise (Joel 2. 5). Tlreir light soon goes out iu the black darkness. There is a paronomasia in tlie Hebrew, Sirim (thorns). Sir (pot). The wicked ai'e often compared to " thorns" (2 Samuel 23. 6; Nahum 1. 10). Dried cow-dung was the common fuel in Palestine; its slowness in burning makes the quickness of a fire of thorns the more graphic, as an image of the sudden end of foi Is (P.salm 118. 12). 7. oppression—recurring to tlie idea (ch. 3. Ki ; 5. 8). Its connection with v. 4-6 is, the Bight of "oppression" perpetrated by "fools" might tempt the " wise" to call in question God's dispensations, and imitate the folly (equivalent to " madness") described
3). over wise—(Job 11. 12; Pi,omans 12. 3, 16), presumptuously self-suflicient, as if acquainted with the whole of Divine truth, desti-oy thyself—expose thyself to needless persecution, austerities and the wrath of God ; hence to an untimely death. "Destroy thyself" answers to "perishetli" (v. 15), "righteous over much," to "a just man." Therefore in v. 15 it is self-justiciary, not a truly righteous man, that is meant. 17. over much wicked so worded, to answer to " righteous ocer m.ueh." For if not taken thus, it would seem to imply that we nuiy Ije wicked a little. " Wicked" refers to "wicked man" (y. 15); "die before thy time," to "prolongetli his life," antithetically. There may be a wicked man spared to " live long," owing to his avoiding gross excesses (v. 15). Solomon says, lliertjfore. Be not so foolish (answering antithetically to " over wise," V. 16), as to run to such excess of riot, that God will be provoked to cut off prematurely tliy day of grace (Romans 2. 5). The precept is addressed lo n sinner. Bnware of agsjravating thy sin, so as to make thy case desperate. It refers to the days of Solomon's "vanity" (apostasy, v. 15), when only such a precept woultt be appll- (v. 5. 6;. Weiss, for "oppression," translates, "distraction," produced l)y merriment. But ch. 5. 8 favours English Version, a gift i. c., the sight of briber^/ in " places of judgment" (('li. 3. 16) might cause the wise to lose their wisdom (equivalent to " heart,") (Job 12.6; 21. 6,7; 24. I. Ac). Ihis suits tlie parallelisnt better than "a heart ol gifts;" a benevolent lieart, as Weiss. 8. connected with v. 7. let the " wise" wait for "tlie end," and the " i/ppressions" which now (in "the beginning") perplex tl)eir faith, will be found by God's working to lie overruled to their good caljle. By LlTOTlss it includes, "Be not wicked at all.
18. this . . . tllis—the two opposite excesses (v. 16, 1"), fanatical, self-wise righteousness, and presumptuous, foolh.ardy wickedness. lie tliat feareth God sliall come f.>rtl« of them all—shall es<'ai)e all such extremes (Proverbs 3. ~). 19. Hebrew, " The wisdom," i. a , the true wisdom, flie D!£icul!y nf (jc Ulnrj Wisdom. ECCLESIASTES VIII. Kiiu/a to be Respected. reliou (2 Timothy 3. 13). tlinn ten mighty— i. e., able ftml valiant geneiiUs («. 12; ch. 9. 13-18; Provei bs 21. 22; 24. ness)of his face is doubled," iirguing that Ihellebieu' noua for " boldness" is never used in a bad sense (Prove.bs 1.
5). These "watclimou wake in vain, except the Lord keep the i-ity" (Psalm 127. 1). 20. Referring to v. 16. P>e not self-iighleoiis, seek not to make thyself "just" before God by a superabundance of self-imposed performances; " for true 'wisdom,' or 'righteousness,' sliows that there is not a ju.H man," &c. ai. As therefore thou ))eing far from perfe.itly "just" thyself, hast much to be forgiven by God, do not take too strict account, as the sclf-righlcous do 18). Or as Margin, strength (ch. 7. 19 ; Isaiah 40. 31 ; 2 (;oriuthians 3. 18). But the adjective is used in a bad sense (Deuteronomy 28. 50). 2. the king's-Jehovah, peculiarly the king of Israel in the theocracy : v. 3, 4, prove it is not tlie earthly king who is meant, the oath of God—the covenant whicli God made with Abraham and renewed with David ; Solomon remembered Psalm 89. 35, " I have sn'orn," &c. (V. 36), and the penalties if David's children should forsake it (v. 30-32); inflicted on Solomon himself; yet God not " utterly" forsaking him {v. 33, 31). 3. hasty—rather, "Be not terror-str tick so as to go out of His sight." Slavishly "terror-struck" is characteristic of the sinner's feeling toward God ; he vainly tries to flee out of His sight (Psalm 139. 7); opposed to the "shining face" of filial confidence(i'. 1 ; Johu8. 3:1-36; Romans8.2; 1 John 4. 18). stand not—persist not. for he doeth—God inflicts what punishment He pleases on persisting sinners (Job 23. 13; Psalm (v. 16; Tjuke 18. 0, 11), and thereby shorten their lives {v. 15, 16), of '.vords spoken nsainst thee by others, ex. gr., t\\y servant: Tliou art their " fellow-servant" before God (Matthew 18. .32-3.0). aa. (livings 2. 44.) 33. All tlUs—Resuming the "all" in v. 15; v. 15-22 Is therefore the fruit of his dearly-ljought experience in the days of his " vanity." I will be wise— I tried to " be wise," independently of God, But true wisdom was then "far from him," in spite of his /lifrtiod wisdom, which he retained by God'sgift. .So"over wise" (r. 16). 24. Tliat . . . far off. . . c1cei>—True wisdom i.s so when sought independently of " fear of God " {v.
115. 3). True of none save God. 4. God'y very " word " is "power." So the gospel word (Romans 1. 10; Hebrews 4.
12). who may say, A;c. — (Job 9.12; 33. 13; Isaiah 4.5.9; Daniel 4. 3.5.) Scripture does not ascribe such arbitrary power to earthly kings. 5. feel—experience, time—the neglect of the right "times" causes much of the sinful folly of the spiritually unwise (3. 1-11). judgment—the right manner. [Holden.] But as God's future "judgment" is connected with the " time for every purpose" in ch. 3. 17, so it is here. The punishment of persisting sinners (f. 3) suggests it. The wise man realizes the fact, that as there is a fit "time" for every purpose, so for tlie "judgment." This thought cheers him in adversity (ch.
18* Deuteronomy 30. 12, 13; Job 11. 7, 8; 28. 12-20 28; Psalm
6(. 6; Romans 10.6,7). 25. Lit., I turned myself iind mine heart to. A ] b'ase peculiar to Ecclesiastes, and appropriate lo the penitent tKrning back to commune with his he<irt on his past life, wickedness of folly—he is now a step further on the path of penitence than ch. 1. 17 ; 2. 12, where "folly" is put without "wickedness" prefixed, reason rather. Die rifiht estimation of things. Holden trans Uites, also " foolishness (i. e., sinful folly, answering to 'wickedness' in the parallel) of madness" (i. e., of man's mad pursuits). 26. "I find" that, of all my sinful follies, none has been so ruinous a snare in seducing me from God as idolatrous women (1 Kings 11. 3, 4; Proverbs 5. 3, 4; 22. 14). As "God's favour is better than life," she who seduces from (Jod is "more bitter than death." wlioso pleasetli Goil—as .losejjh (Genesis 39. 2, .3. 9). It is God's grace alone that keeps any from falling. 37. tills—viz., what follows in f. 28. couiitinj one by one—by comparing one thing with another. [Hoi.den and JIaurer.] account—aright estimate. But r. 28 more favours Gesenius. "Considering women one by one." 28. Rather, referring to his past experience, " "SVhich niy soul sought further, but I found not." otie man i. c, worthy of the name, "man," "up-
7. 14 ; 8. 1). tlterefore the misery, &c.—because the foolish sinner does not thinlc of the right "limes" and the "judgment." 7. he—the sinner, by neglecting times (cz. gr., "the accepted <t«ie, and the day of salvation, 2 Corinthians 6. 2), is taken by surprise by the judgment (ch. 3. 22; 6.12; 9. 12). The godly wise observe the due times of things (ch. 3. 1), and so, looking for the judgment, are not taken by surprise, though not knowing' the preci.se "when"(l Thessalonians 5.2-4); they "know the time" to all saving purposes (Romans 13. 11). S. spirit—breath of life (ch. .'5. 19), as the words following require. Not " wind," as Weiss thinks (Proverbs 30. 4). This verse naturight;'' not more tlian one in a thousand of my courtiers (Job ,33.23; Psalm 12. 1). Jesus Christ alone of men fully realizes the perfect i<Ieal of " man." "Chiefest among ten thousand" (Song of Solomon 5. 10). No peifect "woman" has ever existed, not eyen the Virgin Mai'y. Solomon, in the word " thousand," alludes to his three hundred wives and seven hundred concubines. Among tliese it was not likely that he should find the fidelity which one true wife pays to one husl)and. Connected witli v. 26, not an unqualified condemnation of the sex, as Proverbs 1'2. 4; 31. 10, &c., prove. 29. The "only" way of accounting for the scarcity of even comparatively upright men and women i-ally follows the subject of "times" and "judgment" (v.
6, 7). discharge—alluding to the liability,to military service of all above twenty years old (Numbers 1. 3), yet many were exempted (Deuteronomy 20. 5-8). But in tliat war (death) there is no exemption, those . . . given to —lit., the master of it. Wickedness can get money for the sinner, but cannot deliver him from the death temporal and eternal, which is its penalty (Isaiah 28. 15, IS). 9. his own hurt—the tyrannical ruler "hurts" not merely his subjects, but himself ; so Relioboam (1 Kings 12.); but the "time" of "liurt" chiefly refers to eternal ruin, incurred by " wickedness," at "the day of death" (i>. 8), and the "time" of "judgment" (v. 6; Proverbs 8. .36). 10. the wicked —viz., rulers (('. 9). burietl—with funer.al pomp b.y man, though little meriting it (Jeremiah 22. 19); but this only formed the more awful contrast to their death temporal and eternal inflicted by God (Lulie 16. 22, 23). come and gone from the place of the holy—went to and came from Is that, where.as God made man upright, they (men) have, (fee. The only account to be "found " of the origin of evil, the great mystery of theology, is that given in Holy Writ (Genesis 2., 3). Among man's " inventions" was the one especially referred to in v. 26, the bitter fruits of which Solomon experienced, the breaking of God's primeval marriage Law, joining one man to one woman (Matthew the place of judicature, where they sat as God's representa-
19. 4, 5, 6). " Man" is singular, viz., Adam ; " they," plural, Adam, Eve, and their posterity. tives (Psalm 82. 1-6), with pomp. [Holden.] Weiss translutes, "Buried and .(/one (utterly), even from the holy place they departed." As Joab, by Solomon's command, was sent to the grave from the " holy place" i)i the temple, which was not a sanctuary to murderers (Exodus 21. 14; 1 Kings
CHAPTER VIII.
2.28,31). The use of the very word " bury" there makes
Ver. 1-17. 1. Praise of true wisdom continued (ch. 7. 11, this view likely; still " who had come and gone" may be retained. Joab came to the altar, but had to go from it; so the "wicked rulers" {v. 9) (including high
&c.). "Who" is to be accounted "equal to the Wiseman?" "Who (like him) knoweth the interpretation" of God's providences (e.r. gr., ch. 7. 8, 13, 14), and God's Vio\\\{ex. gr., priests) cixme to, and went fvoxn, the temple, on occasions ch. 7. 2i), Note; Proverbs 1. 6)? face to shine—(Ch. 7. 14; Acts 6. 15.) A sunny countenance, the reflection of a tranquil conscience and serene mind. Communion with God gives it(Exodus31. 2!);.30). boldness—austerity, changed —Into a l)(!nign expirssion by true wisdom (religion) (James 3. 17). Maukek translates, "The shining (bright410 of solemn worship, but did \jot lhereb.y escape their doom, forgotten—(Proverbs 10. 7.) 11. The reason why the wicked persevere in sin: God's delay in judgment (Matthew 24.48-51; 2 Peter 3.8,9). "They see not the smoke of the pit, therefore they dread not the Are." ily.iienes of Providence. ECCLESIASTES IX. Like Thin(js Happen lo AH
9.18.) 4r. 'Par—raWiPX Nevertheless. JEnr/liJs?i. Version rightly reads as the Margin, Hebreiv, "that is joined," instead of the text, " who is to be chosen ?" hope—not of mere temporal good (Job 14. 7); but of yet repenting and being saved, dog—metaphor for the vilest persons (1 Samuel 24. 14). lion—the noblest of animals (Proverbs 30. iKiiUTH.] (Psalm 5;j. 19.) Joab's escape from the pvinishiiu-nt of his murder of Abner, so far from " leading him to reprntaiiee,'' as it ought (Romans 2.4), led him to tlie additional murder of Amasa. He saj's this, lest the sinner should abuse the statement (oh. 7. 15), "A wicked man P'-olongi-th his life." before Ulm lit., at His presence ; reverently serve Him, realizing His continual presence, n. tieitlier sliall he prolong—not a contradiction to v.
30). better—as to hope of salvation ; the noljlest w ho die unconverted have no hope; the vilest, so long as they have life, have hope. 5. know that tUey shall die—and may thereby be led "so to number their days, that they may apply their hearts to wisdom" (ch. 7. 1-4; Psalm 90.
12. The "prolonging" of his days there is only sc'<:'»u)((7, uot real. Taking into account his eternal existence, his present days, however seemingly long, are really short.
12). dead know not anything i. e., so far as their bodily senses and ivorldl)/ {[,B'ii\rs are concerned (Job 14. 21 ; Isaiah
God'sdelaj'Ci'. II) exists only in man'.s short-sighted view.
It gives scope to the sinner to repent, or else to fill up his
63. 16); also, they know no door of repentance open to them, such as is to all on earth, neither . . . reward no advantage from their worldly lal)Ours (ch. 2. 18-22; 4. full measure of guilt; and so, in either case, tends to the final vindication of God's ways. It gives exercise to the faith, patience, and perseverance of saints, sliadow—(ch.
12; Job 8.9"). 14. An objection is here started (entertained by Solomon in his apostasy), as in cli. 3. 16; 7. 15, to the truth of retributive justice, from tlie fact of the just and the wicked not now receiving always according to their respective deserts; a cavil, which would seem the more weiglity to men living under the Mosaic covenant of temporal sanctions. The objector adds, as Solomon had 9). memorj-—not of the righteous (Psalm 112. 6; Malachi
3. 16), but the tricked, who with all the pains to perpetuate their names (Psalm 49, 11) are soon " forgotten " (ch. 8. 10).
6. love, and . . . hatred, &c.—(referring to v. 1, where seethe note). Not that these cease in a future world absolutely (Ezekiel 32. 27; Revelation 22. 11); but as the end of this verse shows, relatively to persons and things in said, that the worldling's pursuits are " vanity " (i'. 10), " I this' world. Man's love and hatred can no longer be exercised for good or evil in the same way as here ; but the sa.ij (not 'said') tliis also is vanity. Then I commend mirth,'" A-c. [Hoi.den.] V. H, 15 may, however, be explained as toacliing a cheerful, thankful use of God's gifts " under the sun," i. e., not making them the c/iiV/ good, as sensualists do, which ch. 2. 2; 7. 2, forbid ; but in " the fear of God," as ch. .3. 12; 5. 18; 7. 18; 9. 7, opposed to the abstinence of the self-righteous ascetic (ch. 7. 10), and of tlie miser (ch. 5. 17). 1.5. no better thing, &c. viz., for the "just" man, whose chief good is religion, uot for the worldly, abitle Hebrew, adhei'e ; not for ever, but i t is the only sure good to be enjoyed from earthly toftows (equivalent to "of his labour the days of liis life."') Still, the language re.sembles the skeptical precept (1 Corinthians 15. 32), introduced only to be refuted : and " abide " is too strong language, perhaps, for a religious man to apply to "eatfruits of them remain. What he is found at death he remains for ever. "Envy," too, marks the wicked as referred to, since it was therewith that they assailed the righteous {v. 1, note), portion—their "portion" was "in this life " (Psalm 17. 14), that they now "cannot have any more." 7. Addressed to the "righteous wise," spoken of in V. 1. Being "in the hand of God," who now aocepteth "thy works" in His service, as He has previously accepted thy person (Genesis 4. 4), thou mayest " eat, &c., with a cheerful (not sensually 'merry') heart" (ch. 3. 13;
5. IS; Acts 2. 46). 8. white—in token of joy (Isaiah 61. 3). Solomon was clad in iw/iite (Joseph us. Antiquities, P,. ~, 3); hence his attire is compared to the ''lilies" (Matthew 6.
29), typical of the spotless righteousness of .lesus Christ, which the redeemed shall wear (Revejation 3. iS; 7. 14). ointment—(Psalm 23. 5), opposed to a gloomy extei'ior ing"' and "mirth." 16. Reply to v. 14,15. When I applied myself to observe man's toils after happiness (some of them so incessant as not to allow sufficient time for " sleep"), then {v. 17, the apodosis) I saw that man cannot find out(the reason of) God's inscrutable dealings with the "just" and with the " wicked " here (t). 14; ch.S.H; Job (2 Samuel 14. 2; Psalm 45. 7 ; Matthew 6. 17); typical, also (ch.7. 1; Song of Solomon 1. 3). 0. wife . . . lovest—godly and true love, opposed to the " snares " of the " thousand " concubines (ch. 7. 26, 28), "among" whom Solomon could
5. 9; Romans 11. 33); his duty is to acquiesce in them as good, because they are God's, though he sees not all the reasons for them (Psalm 73. 16). It is enough to know " the righteous are in God's hand " (oh. 9. 1). " Over wise" not find the true love which joins one man to one woman (Proverbs 5. 15, 18, 19 ; 18. 22 ' 19. 14). 10. " Whatsoever," viz., in the service of God. This and last verse plainly is thelanguage of Solomon, notof a skeptic, as Holden would explain it. hand, &c.— (il/ctrjri?), Leviticus 12.8; Margin, (ch. 7. 16), i. e., Speculations above what is wi'itteu are vain.
1 Samuel 10. 7.) thy might—diligence (Deuteronomy 6. 5; Margin, Jeremiah 48. 10). no work ... in the grave (John 9.4; Revelation 14.13.) "The soul's play-day is Satan's work-day; the idler the man the busier the tempter." [South.] 11. This verse qualifies the sentiment, V. 7-9. Earthly " enjoyments," however lawful in their place (ch. 3. 1), are to give way when any work to be done for God requires it. Reverting to the sentiment
CHAPTER IX.
Ver. 1-18. 1. declare—rather, explore; the result of my (ixploring is this, that "the righteous, &c., are in the hand of God. No man knoweth either the love or hatred (of God to them) by all that is before them," i. e., by what Is outwardly seen in His present dealings (ch. 8. 14, 17). However, from the sense of the same words, in v. 6, " love and hatred" seem to be the feelings of the wicked towards (ch. 8. 17), we ought, therefore, not only to work God's work "with might" {v. 10), but also with the feeling that the event is wholly " in God's hand " (v. 1). race . . . not to the swift—(2 .Samuel 18. 23) ; spiritually (Zephaniah the rif/hieous, whereby they caused to the latter comfort or sorrow. Trnnxlate, "Even the loveand hatred " (exhibited towards the righteous, are in God's hand) (Psalm 76. 10; Proverbs 16.7). "No man knoweth all that is before theni." 3. AH things . . . alike—not universally; but as to death. V. 2-10 are made by Holden the objection of a skeptical sensualist. However, they may be explained as Solomon's language. He repeats the sentiment already implied in ch. 2. 14; 3. 20; 8. 14. one even1>- not eternally; but dea<?t is common to all. good—morally, clean—c-eremonially. sacriticeth—alike to Josiah who sacrificed to God, and to Ahab who made sacrifice to Him cease, sweareth—rashly and falsely. 3. Translate, "There is an evil above all (evils) that are done," &c., viz., that not only "there is one event to all," but "also the beart of the sons of men " makes this fact a reason for
3. 19; Romans 9. 16). nor . . . battle to . . . strong—(1 Samuel 17. 47; 2 Chronicles 14. 9, 11, 15; Psalm 33. 16.) bread —livelihood, favour—of the great, chance—seemingly, really Providence. But as man cannot "find it out" (ch.
3. 11), he needs "with all might" to use opportunities. Duties are ours ; events, God's. 13. his time viz., of death (ch. 7. 15; Isaiah 13. 22). Hence the danger of delay in doing the work of God, as one knows not when liis opportunity will end (v. 10). evil net—fatal to them. The unexpected suddenness of the capture is the point of comparison. So the second coming of Jesus Christ, "as » snare" (Luke 21. 35). evil time—as an "evil net," fatal to them. 13. Rather, "I have seen wisdom of this kind also," i. e., exhibited in the way which is described In what follows. [Mauker.] 14, 15. (2 Samuel 20. l()-22.') bulwarks—military works of besiegers. 15. poor—as to 411 'madly" persisting In "evil while they live, and after that," &C., sin is "madness." tlw dead—(Proverbs 2. 18; Ob<>ervalions of Wiodom and Folly. ECCLESIASTES X XI. Men should Revere Kinga, wisdom Ig profitable to direct—to a prospercas issii«. Instead of forcing matters by main "strength" to one S own liurt (ch. 9. 16, 18). 11. A "serpent will bite the temporal advantages of true wisdom, though it often saves olliers. It receives little reward from tlie world, wliich admires none save the rich and great, no mnii remembci-fil—(Genesis 40. 23.) 16. Resuming tlie sentiment (ell. 7. 19; Proverbs 21,22; 24.5). poor man's wisdom is despised—not tlie poor man mentioned in v. 15; ' if "eochantinent" is not used; "and a babbling calumniator )S no better." Tlierefore, as one may escape a sei pent by cliarms (Psalm 58. i, 5), so one may escape the sting of a calumniator by discretion (u. 12). [Hoi.den.] Tlius, " without encliantment" answers to " not whet the e<Ige" {v. 10), both expressing, figuratively, want of judgment. Maukeb transl(Ues, "There is no gain to tlie enchanter" (Margin, "muster of the tongue") from liis encliantments, because tlie serpent bites before he can use tlieni; lience tlie need of continual caution. Ver. 8-10, caution in acting; v. U and foliowing verses, caution in speaking. 12. gracious tliereby he takes precaution against sudden injury [v. 11). s\vallow up himself—(Proverbs 10. 8, 14, 21, 32; 12. 13; 15. for his wisdom could not have saved tlie city, liad "his words not been heard ;" but poor men in general. So Paul (Acts 27. 11). 17. Though generally the poor wise man is not lieard (v. lli), yet " the words of wise men, wlien lieard in quiet (when calmly given heed to, as in v. 15), are more serviceable tiian," &c. rnletU—as tlie "great king" (v. 14). Solomon reverts to "the rulers to tlieir own hurt" (eh. 8.
9). 18. one sinner, dec—(Joshua 7. 1, 11, 12.) Though wisdom excels lolly (i'. 10; ch. 7. 19), yet a "little folly (equivalent to sin) can destroy much good," both in iiimself (ch.
10. 1; James 2. 10) and in others. "Wisdom" must, from the antitliesis to "sinner," mean religion. Thus typicallj-, the "little city" may beapplied to the Cliurcti (Luke 12.82; Hebrews 12. 22) ; the great king to Salan (John 12. 31); tiie despised poor wise man, Jesus Christ (Isaiah 53. 2. 3; Mark
2; 22. 11.) 13. Illustrating the folly and injii.riousness of the fool's words; last clause of v. 12. I*, full of words (ch. 5. 2.) a man cannot tell what sliall be— (cll. 3, 22; 6. 12; 8. 7; 11. 2; Proverbs 27. 1.) If man, universally (including the wise man), cannot foresee the future, much less can the fool; his " many words" are therefore futile. 13. labour . . . wearieth—(Isaiah 5.5. 2; Habalvkuk 2. 13.) kno Weill not how to go to the city—proverb for ignorance of the most ordinary matters (v. 3); spiritually. Dip heavenly city (Psalm 107. 7; Matthew 7. 13, 14). Maukeb connects v. 15 with the following verses. The labour (vexation) caused by the foolish (injurious princes, v. 4-7) harasses him who "knows not how to go to tlie city," to ingratiate himself with them there. English Version is simpler. 16. a child—given to pleasures; beliavis with childish levity. Not in years; for a nation may be luippy under a young prince, as Josiah. eat in the morning
6. 3; 2 Corintliians 8. 9; Epliesiaus 1. 7, 8; Colossiaus 2. 3).
CHAPTER X.
Ver. 1-20. 1. Following up ch. 9. 18. him tliat is in reputation cx.gr., David (2 Samuel 12. 14); Solomon (1 Kings 11.); Jehoshaphat (2 Chronicles 18.; 19. 2) ; Josiah (.2 Chronicles 3.5. 22). The more delicate the perfume, the more easilj' spoiled is tlie ointment. Common oil is not so liable to injury. So the higher a man's religious character is, tlie more hurt Is caused by a sinful folly in him. Bad savour is endurable in oil, but not in wliat professes to be, and is compounded by the perfuuu-r ("apothecary") for, fragrance. "Flies" answer to "a tlie usual time for dispensing jits^/ce in the East (Jeremiah
21. 12); here, given to feasting (Isaiah 5. 11 ; Acts 2. 15). 17. son of nobles—not merely in blood, but in virtue, the true nobility (Song of Solomon 7.1; Isaiah 32. 5,8). iii d«ic season—(ch. 3. 1), not until duty has first iieen attended to. for strength—to refresh tlie body, not for revelry (included in "drunkenness"). 18. building—^/t., thejoining of the rafters, viz., the kingdom (v. 16; Isaiah 3. little fo!ly"(sin), appropriately, being small (1 Corinthians
5. G); also, "Beelzebub" means prtnce o/ Jlics. "Ointment" answers to "reputation" (cli. 7. 1; Genesis 31. 30). Tiie verbs are siiiyaltir, the nonn plural, implying tliat eadi of the flies causes the stinking savour. 3. (Ch. 2. 14.) rigitt —the riglit hand is more expert than the left. Tlie godly wise is more on his guard tlian the foolish sinner, tliough at times he slip. Better a diamond with a flaw, tliaii a pebble without one. 3. by tlie way—in his ordinary course; in his simplest acts (Proverbs (i. 12-14). That lie "saith," virtually, "that he" himself, &c. [LXX.] But Vtdgate,"He tliinks that every one (else v/\iom he meets)
6; Amos 9. 11). hands—(ch. 4. 5; Proverbs 6.10.) droppeth—by neglect to repair the roof in time, tlie niin gets tlirough. 19. Referring to i'. 18. Instead of repairing the breaches in the commonwealth (equivalent to "building"), the princes "make a feast for laughter {v. 16), and wine maketh tlieir life glad (Psalm 104. 15), and (but) money supplieth (answeretli their wishes by supplying) all things," i. e., they taiie bribes to support tlieir extravagance ; and hence arise the wrongs that are perpetrated is a fool." 4. spirit—anger, yielding pacilietli—(Proverbs 15.1.) This explains " leave not thy place;" do not in a resisting spirit withdraw from thy post of duty (cli. 8.
3). 5. as—ratlier, "by reason of an error." [Maureh and HoLDES.] 6. rich—not in mere wealth, but in wisdom, as the antithesis to "folly" (for "foolisli men") sliows. So Hebrew, rich, equivalent to "liberal," in a good sense (Isaiah 32. .5). Wordecai and Haman (Esther 3. 1, 2 ; 6. 6-11). 7. servants upon horses—the worthless exalted to dignity (Jeremiah 17. 25); and vice versa (2 Samuel 15.30). 8. Tlie fatal results to kings of sucli an unwise policy; tiie wrong done to otiiers recoils on themselves (ch. 8. 9); they fall into the pit which they dug for others (Esther 7. 10; Psalm (1). 5, 6; ch. 3. 16; Isaiah 1. 23; 5. 23). Mauker takes "all tilings" of the wrongs to which princes are instigated by "money;" ex. gr., the heavy taxes, which were tlie occasion of Rehoboam losing ten tribes (1 Kings 12, 4, Ac). 20. tiioiiglit lit., consciousness, rich—tlie great. The language, as applied to earthly princes knowing the "tliought," is figurative. But it literally holds good of the King of kings (Psalm 139.), whose consciousness of every evil thought we should ever realize, bcd-cliamber —the most secret iilace (2 Kings 6. 12). bird of llie air, etc.—proverbial (cf. Ilahakkuk 2. 11; Luke 19.40); in a way as marvellous and rapid, as If birds or some winged messenger carried to the king information of the curse so uttered. In the East superhuman s.agacity was attributed to birds (see my note. Job 28. 21 ; hence the proverb).
7. 15; Proverbs 26. 27). Breaking through the wise fences of tlieir throne, they suf Ter unexpectedly themselvejs ; as when one is stung by a serpent lurking in the stones of his neiglibour's garden wall (Psalm 80. 12), wliich he maliciously pulls down (Amos 5. 19). 9. removetli stones viz., of an ancient building. [Weiss.] His neiglibour's landmarlcs. [Holden.] Cuts out from the quarry. [JlAUBEB.] eiidungered—by the splinters, or by tlie liead of the liatchet, flying back on himself. Pithy aphorisms are common in the East. The sense is: Violations of true wisdom recoil on the perpetrators. 10. iron . . . blnnt —in "cleaving wood" (v. 9), answering to the " fool set in dignity" (u. 6), who wants sharpness. More force has I hen to be used in both cases ; but force witliout judgment "endangers" one's self. Translate, " l( one hatli blunted his iron." [Mauhek.] The preference of rasa to judicious
CHAPTER XI.
Ver. 1-10. 1. Ver. 2 shows that charity is here Inculcated, bread-bread-corn. As in the Lord's jirayer, all thing* needful for the body and soul. Solomon reverts to the sentiment (ch. 9. 10). watf'i-s-image from the cusloni of sowing seed by casting it from boats into the oveillowing witiers of the Nile, or in any marshy ground. When the waters receded, the grain in the alluvial soil sprang up (Isaiah 32. 20). " Waters" express multitudes, no v. 2; Revehuion 17. 15; also the seemingly hopeless character of the recipients of the charity ; but it shall prove at last to have (A)uiiscllors, wliich entailed the pusliing of matters by foice, proved to be the "hurt" of Rehoboam (1 Kings 12^ 412
ExJiortniion to CJtaritahleness. ECCLESIASTES XII. Exhortation to the Young. been not thrown away (Isaiah 49. 4). 3. portion—of thy as in youtli (ch. 11. 2, 8). no pleasure—of a sensual kind breait. seven—the perfect number, elglit—even to viore than seven, i. e., to many (so " wateris," v. 1), nay, even to (2 Samuel 19. :io; Psalm 90. 10). Pleasure in God continuca to the godly old (Isaiah 40. 4). 3. Illustrating "the evil days" (Jeremiah 13.16). "Light," "sun," &c., express prosperity; "darkness," pain and calamity (Isaiali 13.10; ver,!/ nuinji in need (Job 5.19; Micah 5. 5). evil—the clay may be near, when you will need the help of those whom you liave bound to you by kindnesses (Lulie 16. 9). The very argument which covetous men use against libei'alitj', viz., that bad times may come, the wise man uses for it. 3. clouds—answering to "evil" (t». 2), meaning. When the times of evil are fully ripe, evil must come; and speculations about it before hand, so as to prevent one sowing seed of liberality, are vain {v. 4). tree—once tliat the storm uproots it, it lies eitlier northward or soutliward,
30. 2fi). clouds . . . after . . . rain— after rain sunshine (comfort) miglit be looked for, but only a brief glimpse of it is given, and the gloomy clouds (pains) return. 3. keepers of the liouse viz., the hands and arms wliicli protected the body, as guards do a palace (Genesis 49. 24 ; Job
4. 19; 2 Corinthians 5. 1), are now palsied, strong men. . . bow—(Judges 16. 25, 30.) Like supporting pillars, <fte feet and knees (Song of Solomon 5. 15); the strongest members (Psalm 147. 10). grinders—the molar teeth, cease are idle, those tl»at look out of tlic windows—the eyes; the powers of vision, loolting out from beneatli the eyeaccordiu'.!; as it fell. So man's character is unchangealjle, whetlier for liell or heaven, once that death overtakes him (Revelation 2"2. U, 14, 15). Now is his time for liberality, before llie evil days come(clj. 12. 1). 4. Therefore sow lids, wliich open and shut lilte the casement of .a window. 4. doors the lips, which are closely s/iut together as doors, by old men in eating; for, if they did not do so, tlie food would drop out (Job 41. 14; Psalm 141.3; Micah 7. 5). in tlij' charity in faith, witliout hesitancy or speculation as to results, because they may not seem promising (ch. 9.
10). 8() in I'. 1, man is told to "cast his bread -corn" on tlie seemingly unpromising "waters" (Psalm 126.5,6). Tlae farmer would get on badly, who, instead of sowing and reaping, spent his time in watching the wind and clouds. tl»e streets i.e., toward tlie street, "the outer doors." [Maurer and Weiss.] sound of . . . grinding—the teeth being almost gone, aud the lips "shut" in eating, the sound of mastication is scarcely heard, tite bird—the cock. In the East all mostly rise with the dawn. But the old are glad to rise from tlieir sleepless couch, or painful slumbers still earlier, viz., when the cock crows, before dawn (.Tob7. 4). [Holden.] Tlie least noiseawakens them. [Weiss.] daughters of music—the organs that produce and that enjoy music ; the voice and ear. 5. tba t wliich ia
5. spirit—how tlie soul animates the body ! Thus the transition to the formation of the body "in the womb" is more natural, than if with Maukbr we translate it " wind" (ch. 1. 6; John 3. 8). bones . . . grow—(Job 10. 8, 9; Psalm
139. 15, Hi.) Unovvest not the works of God—(Ch. 3. 11 ; 8.
17; 9. 12.) 0. morning . . . evening—early and late; wlien young and when old ; in sunsliine and under clouds, seed of godly works (Hosea 10. 12; 2 Corinthians 9, 10; Galatians
Iilgli—the old are afraid of ascending ahill.- fears ... in tJie way—even on the level highivay they are lull of fears of falling, &c. almond . . . flourish—in the East the hair
6,7). prosper—(Isaiah 55.10,11.) both . . . alike— both the unpromising and the promising sowing may bear good fruit in otliers: certainly they shall to the faithful sower. 7. light—of life (ch. 7. 11; Psalm 49. 19). Life is enjoyable, especially to the godly. 8. But whilst man thankfully enjoys life, "let him remember" it will not last for ever. The " many days of darkness," i, e., the unseen world (Job 10. 21, 22; Psalm 88. 12), also days of "evil" in this world (V. 2) are coming; therefore sow the good seed whilst life and good days last, which are not too long for accomplishing life's duties. All that cometh—t. c. All that followetli in the evil and dark days Is vain, as far as work for God is concerned (ch. 9. 10). 9. Rejoice— Not admee, but learning. So 1 Kings 2'2. 15, is irony; if thou dost rejoice {carnally, ch. 2. 2; 7. 2, not moderately, as ch. 5. is mostly dark. The white head of the old among the darkhaired is like an almond tree, with its white blossoms, among the dark trees around. [Holden.) The almond tree floivers on a leafless stock in winter (answering to old age, in which all the powers are dormant), whilst tha other trees are flowerless. Gesenius takes the Hebrew for flourishes from a different root, casts off ; wlien tiie old man loses his gray hairs, as the almond tree castH its white flowers, grasshopper—the dry, shrivelled, old man, his backbone sticking out, his knees projecting forwards, his arms backwards, his head down, and the apoi)hj ses enlarged, is like that insect. Hence arose the fable, that Tithonusin very old age was changed into a grasshopper, [Parkhurst.] "The locust raises itself to fly;" tlie old man about to leave tlie body is like a locust when it is assuming its winged form, and is about to fly. [JIaurer.] a burden viz., to himself, desire shall fail—satisfaction shall be abolislied. For desire, Vulgate has "the caper tree," pi'ovocative of lust; not so well, long home—(Job
18), &.C., then "know that . . . God will bring thee into judgment" (ch.6. 17; 12. 14). youth . . . youth—distinct Hebreiv words, adolescence or boyhood (before v. 13), and full-grown youth. It marks the gradual progress in selfindulgence, to which the young especially are prone ; they see the roses, but do not discover the thorns, until pierced by them. Religion will cost self-denial, but the want of
10. 22; 17. 13.) mourners—(Jeremiah 9. 17-20), liired fortlie occasion (Matthew 9. 23). 6. A double image to represent death, as v. 1-5, old age. (1.) A lamp of frail material, but gilded over, often in the East hung from roofs by a cord of silk and silveiinterwoven ; as the lamp is dashed down and broken, when the cord breaks, so man at death ; the golden bowl of the lamp answers to i/ie*A:!<W, which, from the vital preciousness of its contents, may be called " golden ;" " the silver coi-d" is the spinal marrow, which is white and precious as silver, and is attached to the brain. it intinitely more (Luke 14. 28). 10. sorrow i. e., the lusts that end in " sorrow," opposed to " rejoice," and "heart cheer thee" {v. 9); Margin, "anger," i.e., all "ways of thine heart:" "remove," Ac, is thus opposed to "walk in," &e. (v. 9). flesh-the bodily organ by which the sensual thoughts of the " heart" are embodied in acts, child Iiood—rather, boyhood; the same Hebrew word as the first, "youth" In v. 9. A motive for self-restraint; the time is coming when the vigour of youth on which thou reliest, will seem vain, except in so far as It has been given to God (ch. 12. 1). youth— the dawn of thy days. CHAPTER XII.
(2.) A fountain, from which water is drawn by a pitcher let down by a rope wound round a wfieel; as, when the pitcher and wheel stre broken, water can no more be drawn, so life ceases when the vital energies are gone. The " fountain" may mean the right ventricle of the iieart; the "cistern," the left; the pitcher, the veins; the wheel, the aorta, or great artery. [Smith.] The ciicuiation ol the blood, whether known or not to Solomon, seetm to be implied in the language put by the Holy Ghost into liis mouth. This gloomy picture of old age applies to those who have not "remembered their Creator in youth." They have none of the consolations of God, which they miglit have obtained in youth ; it is now too late to seek them. A good old age is a blessing to the godly (Genesis
Ver. 1-14. 1. As ch. 11. 9, 10 showed what youths are to Bhun, so this verse shows what they are to follow. Creator—" Remember" that thou art not thine own, but God's property; for He has created thee (Psalm 100. 3). Therefore .serve Him with thy "all" (Mark 12. 30), and witli thy hesl days, not with the dreg!i.of them (Proverbs 8. 17; 22. 6; Jeremiati 3. 4; Lamentations 3. 27). The Hebrew is Creators, plural, implying the plurality of persons, as in Geneels 1. 20; so Hebreiv, Makers (Isaiah 54. 5). while . . . not —t. e., be/ore that (Proverbs 8. 26) the evil days come, viz., calamity and old age, when one can no longer serve God, 15.15; Job 5.26; Proverbs 16. .31 ; 20. 29). 7. dust—the dustformed body, spiritsurviving the body ; implying its Inlrod lidion. SOLOMON'S SOXG. Introduction.
Iinmoi-tality (cli. 3. 11). 8-13. A summary of the first part, "masters of assemblies," viz.. undcr-.i!iepherds, inspired by the Chief iShephei-d (I retor 5. 2-i). ScnniDi: translates, "The masters of assemblies are fastened (made sure) as nails," so Isaiah 22. 23. 13. (Note, ch. 1. 18.) many books—of mere human composition, opposed to "by these;" these inspired writings are the only sure source of "admonition." (over mucli) study — in mere human books, wearies the body, without solidly profiting the soul. 13. The grand inference of the whole book. Fear God—The antidote to following creatureidols, and "vanities," whether self-righteousness (ch. 7. 16, IS), or wicked oppression and other evils (ch. 8. 12, 13), or mad mirth (ch. 2. l-'l, 14. A summary of the second. Vanity, &c.—Resumption of the sentiment with which the book began (ch. 1.
2; 1 John 2. 17). 9. gaye gaoA heeA—lit., he weiglied. The "teacliing the people" seems to have been oral; tlie " proverbs," in ivriting. Tliere must then have been aud-
Itoi ips assei fihled to hear the inspired wisdom of the Preacher. See the explanation of "Kolieleth" in the Introduction and ch.l. (1 Kings 4.34). that wlilcU Is written, &c.— rather (he souglit) "to write doivn upriglitly (or 'aright') words of truth." [Holden and Weiss.] "Acceptable" nie.'ins an agreeable style; "uprightly . . . trutli," correct sentiment. 11. goads— piercing deeply into the mind (Acts 2. 37 ; 9. 5 ; Hebrew 4. 12) ; evidently inspired word.i, as the end of the verse proves, fastenctl—rather, on account of the Hebrew genders, (The woitls) "are fastened (in the niemorj') like nails." [Holden.] masters of assemblies —ratlier, "the masters of collections (i. e., collectors of inspired sayings, Proverbs 25. 1), are given ('have published them as proceeding' [Holden]) from one Shepherd," viz., the Spirit of Jesus Christ [Weiss] (Ezeklel 37.24). However, the mention of "goads" favours the English Version, 2; 7.2-5), or self-mortifying avarice (ch.8. 13, 17), or youth spent without God (ch. 11.9; 12.1). this Is the whole dnty of man lit., this is the whole man, the full ideal of man, as originally contemplated, realized wholly by Jesus Christ alone; and, through Him, by saints now in part, hereafter perfectly (1 John 3. 22-ai; Revelation 22. 14). 14. The future judgment is the test of what is "vanity," what solid, as regards the chief good, the grand subject of the book.
THE SONG OF SOLOMON,
INTRODUCTION.
The Song of Solomon, called in the "Vulgate and LXX., "The Song of songs," from the opening words. This title denotes its superior excellence, according to the Helirew idiom ; so /io/^/ o/Ao?ie.s, equivalent to most holy (Exodus 29.
37) ; the heaven of heavens, equivalent to the highest heavens (Deuteronomy 10. 14). It is one of the five volumes {mei/illoth) placed immediately after the Pentateuch in MSS. of the Jewish Scriptures. It is also fourth of the Hagiographa (" Ceubim," writings), or the third division of the Old Testament, the other two being the Law and the Prophets. The Jewish enumeration of the Cetubim is Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclcslastos, Esther, Daniel, Ezra (including Neheraiah), and Clu'onieles. Its canonicity is certain ; it is found in all Hebrew MSS. of Scripture; also in the Greek LXX.; in the catalogues of Melito, bishop of Sardis, A. D. 170 (Eusebius, H. E. iv. 26), and of others of the ancient Church.
Origen and Jerome tell us that the Jews forbade it to be read by any until he was thirty years old. It certainly needs a degree of spiritual maturity to enter aright into the holy mystery of love which it allegorically sets forth. To such as have attained this maturity, of whatever age they be, the Song of songs is one of the most edifying of the sacred writings. Rosenmuller justly says. The sudden transitions of the bride from the court to the grove are inexplicable, on the supposition that it de.scribes merely human love. Had it been the latter, it would have been positively ol)jectionable, and never would have been inserted in the holjcanon. The allusion to "Pharaoli's cliariots" (ch. 1. 9) has been made a ground for conjecturing that the love of Solomon and Pharaoh's daughter is the subject of the Song. But this passage alludes to a remarkable event in the history of the Old Testament Church, the <ieliverance from the hosts and chariots of Pharaoh at the Red Sea. (See, however, note there.) The other allusions are quite opposed to the notion; the bride is represented at times as a shepherdess (ch. 1.7), "an aliomination to the Egyptians" (Genesis 46. 34); so also ch. i. 6; 3. 4; 4. 8; 5. 7 are at variance with it. The Christian fathers, Origen and Theodoret, compared the teaching of Solomon to a ladder with three steps; Ecclesiastes, natural (the natuj'e of Kensil)le tilings, vain); Proverbs, moral ; Canticles, mystical (figuring the union of Christ and the Church). The Jews compared Proverbs to the outer court of Solomon's temple, Ecclesiastes to the holy place, and Canticles to the holy of holies. Understood allegorically, the Song is cleared of all ditriculty. "Shulaniith" (ch. 6. 13), the bride, is thus an appropriate name. Daughter of Peace being the feminine of Solomon, equivalent to the Prince of Peace. She l)y turns
Is a vinedresser, shepherdess, midnight inquirer, and prince's consort and daughter, and He a suppliant drenched with night-dews, and a king in His palace, in harmony with the various relations of the Church and Christ. As Ecclesiastes sets forth the vanity pf love of the creature. Canticles sets forth the fullness of the love which joins believers and the Saviour. The entire economy of salvation, says Harris, aims at restoring to the world the lost spirit of love. God is love, and Christ is the embodiment of tlie love of God. As the other books of Scripture present severally their own aspects of Divine truth, so Canticles furnishes the believer with language of holy love, whi'rewith his heart can commune with his Lord ; and portrays the; inteiisit.y of Christ's love to him ; the aflection of U>ve was created in man to be a transcript of tlie Divine love, and tlie Song clothes the latter in words ; were it not for this, we should be at a loss for language, having the Divine warrant, wherewith to express, without presumption, the fervour of the love between Christ and us. The image of a bride, a bridegroom, and a marriage, to represent this spiritual union, has the sanction of Scripture throughout; nay, the spiritual union wixs the original fact in the mind of Ood, of which marriage is the transcript (Isaiah 54. 5; 62. 5; Jeremiah 3. 1, Ac. ; Ezeklel 16. and 2'!. ; Matthew 9. 15
22.2; 25. 1, &c. ; John 3. '29; 2 Corinthians 11.2; Epiiesians 5. 23-32, where Paul does not go from the marriage relation to the union of Christ and the Church as if tne former were tlie first; but comes down from the lat ter as the first and beet re<'ognlzed fact on which the relation of marriasje is based ; Revelation 19.7; 21.2; '22.17). Above all, the Song seems to correspond to, and form a trilogy with, the 45th and 72d Psalms, which contain the same imagery ; just as IN Tfie Bride Searching for SOLOMON'S SONG I. and Finding (he King, Psalin 37. answers to Proverbs, and Psalms 33. and 73. to Job. Love to Christ is the strongest, as it is the purest, oi hutnan passions, and tlierefore needs the strongest language to express it: to the pure in heart the pliraseology, drawn from the rich imagery of Oriental poetry, will not only appear not indelicate or exaggerated, but even below the reality. A single emblem is a type; the actual rites, incidents, and persons of the Old Teslarueiit were appointed t.vpes of trutlis afterwards to be revealed. Bnt the allef/ori/ is a continued metaphor, in which llie ciicamstaiices are jialpably often jjurely imagery, whilst the thing signified is altogetlier real. The clew to tlie meaning of tlie Song is not to be looked for in the allegory itself, but in other parts of Scripture. "It lies in tlie casltet of revelation an exquisite gem, engraved with emblematical characters, with nothing literal thereon to break tlie consistency of their beauty." [Bukuowes.] This accounts for the name of God not occurring in it. Whereas in the yiarri^^/ tlie writer narrates. In the allegory he n%ver does so. The Song throughout consists of immediate addresses eilheiof Christ to the soul, or of the soul to Christ. "The experimental knowledge of Christ's loveliness and the )j( lic\ci 's love is the best commentary on the whole of this allegorical Song." [Leighton.] Like the curiously wrought Oriental lamps, Which do not reveal the beauty of their transparent emblems until lighted up within, so the types and allegories of Scripture, "the lantern to our path," need the inner light of the Holy Spirit of Jesus to reveal their significance. The details of the allegory are not to be too minutely pressed. In the Song, with an Oriental profusion of imagery, numbers of lovely, sensible objects are aggregated npt strictly congruous, but portraying jointly by their very diversity the thousand various and seemingly opposite beauties which meet together in Clirist.
Tlie unity of subject throughout, and the recurrence of the same expressions (ch. 2. 6, 7; 3. 5; 8. 3, i; 2. 16; 6. 3; 7. 10;
3. 6; ti. 10; 8. 5), prove the unity of the poem, in opposition to tliose who make it consist of a number of separate erotic songs. The sudden transitions, ex. gr., from the midnight knocking at a humble cottage to a glorious description of the King, accord with the alternations in the believer's experience. However various the divisions assigned be most commentators have observed four breaks (whatever more they have imagined), followed by four abrupt beginnings (ch. 2. 7 ; 3.5; 5.1; 8.4). Thus there result tive parts, all alike ending in full repose and refreshment. We read (1 Kings 4. 32) that Solomon's songs were "a thousand and fivey The odd number five added over the complete thou,- sand makes it not unlikely that the " five" refers to the Song of songs, consisting of five parts.
It answers to the idyllic poetry of other nations. The Jews explain it of the union of Jehovah and ancient Israel; the allusions to the Zcmpie and the tot7de)-neA.s accord with this ; some Christians of Christ and the Church; others of Christ and the individual believer. All these are true; for the Church is one in all ages, the ancient typifying the modern Cliurch, and its history answering to that of each individual soul In it. Jesus "sees all, as if that all were one, loves one, as if that one were all." " The time ^ uited the manner of this revelation ; because types and allegories belonged to the old dispensation, which reached its ripeness under Solonwn, when the temple was built. [Moody Stuart.] " The daughter of Zion at that time was openly married to Jehovah ;" for It is thenceforth that the prophets, In reproving Israel's subsequent sin, speak of it as a bi'each of her marriage covenant. The songs heretofore sung by her were the preparatory hymns of her childhood ; " the last and crowning ' Song of songs' was prepared for the now mature maiden against the day of her marringe to the King of kings." [Origen.] Solomon was peculiarly fitted to clothe this holy mystery with the lovely natural imagery with which the Song abounds; for "he spake of trees, from the cedar in Lebanon, even unto the hyssop that springeth out of the wall" (1 Kings 4. 33). A higher qualification was his knowledge of the eternal Wisdom or Word of God (Proverbs 8.), the heavenly bridegroom. David, his father, had prepared the way, in Psalm 45. and 72. ; the son perfected the allegory. It seems to have been written in early life, long before his declension ; for after it a song of holy gladness would hardly be appropriate. It was the song of his first love, in the kindness of his youthful espousals to Jehovah. Like other inspired books, its sense is not to be restricted to that local and temporary one in which the writer may have understood it; it extends to all ages, and shadows forth everlasting truth (1 Peter 1. 11. 12; 2 Peter 1. 20, 21).
" Oh that I knew how all thy lights combine, and the configurations of their glorie, Seeing not only how each verse doth shine, but all the constellations of the storie." Herbeiit..
Tliree notes of time occur. [Moody Stttart.] (1.) The Jewish Church speaks of the Gentile Church (ch. 8. 8) towards the end ; (2.) Christ speaks to the apostles (ch. 5. 1) in the middle ; (3.) The Church speaks of the coming of Christ (ch.
1. 2) at the beginning. Thus we have, in direct order, Christ about to come, and the cry for the advent ; Christ finishing his work on earth, and the last supper; Christ ascended, and the call of the Gentiles. In anotlier asject we have (1.) In the individual soul the longing for the manifestation of Christ to it, and the various alternations in its experience (ch. 1. 2, 4; 2.8; 3. 1, 4, 6, 7) of His manifestation ; (2.) The abundant enjoyment of His sensible consolations, which is soon withdrawn through the bride's carelessness (ch. 5. 1-3, &c.), and her longings after Him, and reconciliation (ch. 5. 8-16; 6. 3, &c.; 7. 1, &c.); (3.) Effects of Christ's manifestation on the believer, viz., assurance, labours of love, anxiety for the salvation of the impenitent, eagerness for the Lord's second coming (ch. 7. 10, 12; 8. 8-10, 14). one Christ. [Adelaide Newton.] Aaron prefigured Him as priest; Moses, as prophet; David, as a sut Tering king; Solomon, as the triumphant prince of peace. The camp In the wilderness represents the Church in the world; tlia peaceful reign of Solomon, after all enemies had been subdued, represents the Church in heaven, of which joy the Song gives a foretaste, ft. lilm—abruptly. She names him not, as is natural to one whose heart is full of some much-desired friend: so Mary Magdalene at the sepulchre (John 20. 15), as if every one must know whom sho means, the One chief object of her desire (Psalm 73. > Matthew 13. 44-46; Philippians 3. 7, 8). kiss—the token oi peace from the Prince of Peace (Luke 15. 20); " our Peace" (Psalm &5. 10; Colossians 1. 21 ; Ephesians 2. 14). of hu mouth—marking the tenderest allection. For a king to permit his hands, or even garment, to be ki.ssed, was counted a great honour; but that he should himself kiss
CHAPTER I.
Ver. 1-17. Canticle T.—The Bride Searching for AND Finding the King. Ch. 1. 2; 2.7. 1. Song of songs—The most excellent of all songs, Hebrew idiom (Exodus 20. 37; Deuteronomy 10. 14). A foretaste on earth of the "new song" to be sung in glory (Revelation 5. 9; 14.3; 10.2-4). Solomon's— "King of Israel," or "Jerusalem," is not added, as in the opening of Proverbs and EcclesiaBtes, not because Solomon had not yet ascended the throne [Moody StuartJ, but because his personality
Is hid under that of Christ, the true Solomon (equivalent to Prince of Peace) The earthly Solomon is not introduced, which would break the consistency of the allegory. Though the bride bears the chief part, the Song throughout Is not hers, but thatof her "Solomon." He animates
He and she, the Head and the members, form but The Bride Searching for SOLOMON'S SONG I. and FindinQ the King, another with his mouth is the greatost honour. God had In times past spokon by tlie mouth of His prophets, wlio had declared tlie Cluircli's betrothal; the bride now longs for contact with the mouth of the Bridegroom, Himself (Job
Kedar," equivalent to blac7cncss (Psalm 120. 5). She draws tlie image from the black goatskins with which the Scenite Arabs {" Keda.v" was in Arabia Petraja) cover their tents (contrasted with the splendid state tent in which t!ie King was awaiting His bride according to Eastern custom); typifying the darkness of man's natural state. To feel this, and yet also feel one's self in Jesus Christ "comely as the curtains of Sohmion," marks the believer (Romans 7. 18, &c.; 8.1); 1 Timothy 1. 15, "I am chief:" so she says not mer|ly, " I was," but " I am ;" still black in herself, but comely through i7/s comeliness put upon her (Ezekiel 16. 14). curtains—first, the hangings and vail in the temple of Solomon (Ezekiel 16. 10); then, also, the "fine linen which is the righteousness of saints'' (Revelation 19. S), the white wedding garment provided by Jesus Christ (Isaiah 61. 10; Matthew 22. 11; 1 Corintliians 1. 30; Colossians 1. 28; 2. 10; Revelation 7. 14). Historically, tlie dark tents of Kedar represent the Gentile Church (Isaiah 60. 3-7, &c.). As the vineyard at the close
12; Luke 4.22; Hebrews 1.1,2). True of the Church before tlie first advent, longing for "the hope of Israel," " the desire of all nations ;" also the awakened soul longing for the kiss of reconciliation ; and further, the kiss that is the token of the marriage contract (Hosea 2. 19, 20), and offriendship (1 Samuel 20. 41; John 14. 21 ; 15. 15). tliy love —Hebrew, loves, viz., tokens of love, loving blandishments. %vine—wliicli makes glad " the heavy heart" of one ready to perish, so that he " remembers his misery no more" (Proverbs 31. 6, 7). So, iu a " better" sense, Christ's love (Habakkuk 'i. 17, 18). He gives the same praise to the bride's love, with the emphatic addition, " How much" (ch. 4. 10). Wine was created by His first miracle (John
2.), and was the pledge given of his love at the last supper. The spiritual wine is His blood and His spirit, the " new" and better wine of the kingdom (Matthew 26. 29), which we can never drink to "excess," as the other (Ephesians is transferred from the Jews, who had not kept tlieir own, to the Gentiles, so the Gentiles are introduced at the commencement of the Song; for tliey were among the earliest inquirers after Jesus Christ (Matthew 2.); the wise men from the East (Arabia, or Kedar). €laughtcr» of Jerusalem-professors, not the bride, or " the virgins," yet not enemies; invited to gospel blessings (ch. 3. 10, 11); so near to Jesus Christ as not to be unlikely to find Him (ch. 5. 8); desirous to seek Him with her (ch. 6.1;
5. 18 ; cf. Psalm 23. 5; Isaiah 55. 1). 3. Rather, "As regards the savour of thy ointments, it is good." [Maukek.] In ch. 4. 10, 11, the Bridegroom reciprocates the praise of the bride in the same terms, thy name—Christ's character and office as the "Anointed" (Isaiah 9.6; CI. 1), as "the savour of ointments" is the graces that surround His person (Psalm 45. 7, 8). Ecclesiastes 7. 1, in its fullest sense, applies to Hira. The holy anointing oil of the high priest, whicli it was death for any one else to make cf. ch. 6. 13; 7. 1, 5, 8). In ch. 7. 8, 9, the bride's Beloved becomes their Beloved ; not, however, of all of them (oh. 8. 4; cf. Luke 23. 27, 28). 6. She feels as if her blackness was so great as to be gazed at by all. mother's children—(Matthew 10. 36.) She is to forget "her own people and her father's house," i. e., the worldly connections of her unregenerate state (Psalm 45. 10); they had maltreated her (Luke 15. 15, 16). Cliildren of the same motlier, but not the same father [MaurerJ (John 8.41-44). They made her a common keeper of vineyards, whereby the sun looked upon, i.e., burnt her; thus she did "not keep her own" vineyard, i. e., fair beauty. So the world, and the soul (Matthew 16.26; Luke 9.25). The believer has to watch against the same danger (1 Corinthians 9. 27). So he will be able, instead of the self-reproach here, to say i\s ch. 8.
(so Acts 4. 12), implies tlie exclusive preciousness of Messiah's name (Exodus 30. 2;}-28, 31-38 ; so Mary brake the box of precious ointment over Him, appropriately, Mark
14. 5, the broken box typifying His body, which, when broken, diffused all grace): compounded of various spices, &c. (Colossians 1. I'J; 2. 9); of sweet odour (Ephesians 5. 2). poured—(Isaiah 5.'i. 12; Romans 5. 5.) tlierefore—because of the manifestation of God's character in Christ (1 John
4.9,19). So the penitent woman (Luke 7. 37, 38, 47). virgins—the pure in heart (2 Corinthians 11.2; Revelation
14. 4). The same He/irew is translated, "thy hidden ones" (Psalm 83. 3). The " ointment" of the Spirit " poured forth" produces the "love of Christ" (Romans 5. 5). 4.(1.) The cry of ancient Israel for Messiah, ex. gr., Simeon, Anna, &c. (2.) The cry of an awakened soul for the drawing of the Spirit, after it has got a glimpse of Christ's loveliness and its own helplessness. Draw me—The Father draws (John 6. 44). The Son draws (Jeremiah 31. 3; Hosea 11. 4; John 12.32). " Di'aw" here, and "Tell'" (v. 7), reverently qualify the word " kiss" (u. 2). me, we—no believer desires to go to heaven alone. We are converted as individuals; we follow Christ as joined in a communion of
12. 7. my soul loveth—more intense than "the virgins" and " the upright love thee" (v. 3, 4; Matthew 22. 37). To carry out the design of the allegory, the royal encampment is here represented as moving from place to place, in search of green pastures, under the Shepherd King (Psalm 23). The bride, having first enjoyed communion with him in the pavilion, is willing to follow Him into labours and dangers; arising from all absorbing love (Luke 14.26); this distinguishes her from the formalist (John 10. 27; Revelation 14. 4). feedcst—tendest thy flock (Isaiah 40. 11 ; Hebrews 13. 20 ; 1 Peter 2. 25 ; 5. 4 ; Revelation siiints (John 1.41, 45). Individuality and community meet in the bride, run—her earnestness kindles as she prays (Isaiah 40.31; Psalm 119.32,60). after tliee—not before (John 10. 4). King . . . brought me Into—(Psalm 45. 14,
7. 17.) No sinfiTe type expresses the office of Jesus Christ, hence arises the variety of diverse images used to portray the manifold aspects of Him : these would be quite incongruous, if the Song referred to the earthly Solomon. Her intercourse with Him is peculiar. She hears His voice, and addresses none but Himself. Yet it isthrougli a veil; she sees Him not (Job 23. 8, 9). If we would be fed, we must follow tlie Shepherd through the wliole breadth of His word, and not stay on OTie spot alone, makest . . . t« rest—distinct from " feedest;" periods of rest are vouchsafed after labour (Isaiah 4. 6; 49. 10; Ezekiel 34. 1.3-15). Communion in private must go along with public following of Him. turneth aside—rather, one veiled, i. e., as a 15; John 10. 16.) He is the anointed Priest {v. 3); King (.v. i). cl»aml»frs—her prayer is answered even beyond her desires. Not only is she permitted to rim after Him, but Is brought into the inmost pavilion, where Eastern kings admitted none but the most intimate friends (Esther 4.
11 ; 5. 2; Psalm 27. 5). The erection of the temple of Solomon was the first bringing of the bride into permanent, instead of migratory chambers of the King. Christ's body on earth was the next (John 2. 21), whereby believers are brought within the veil (Ephesians 2. 6; Hebrews 10.
19, 20). Entrance into the closet for prayer is the first step. The earnest of tlie future bringing Into heaven (Jolin 14. 3). /fw chambers are the bride's also (Isaiah 26. 20). There are various chambers, plural (Jolin 14. 2). be glad and rejoice —inward and outward rejoicing. In thee—(Isaiah 61.10; Phillppians 4. 1, 4). Not in our spiritual frames (Psalm 30. harlot, not His true bride (Genesis 38. 15) [Gesenius] ; or as a mourno- {2 Samuel 15. 30) [Weis.s]; or as one unknown. [Maurer.] All imply estrangement from the Bridegroom.
Slie feels estranged even among Christ's true servants, answering to "thy companions" (Luke 2-2. '28), so long as she has not Himself present. The opposite spirit to 1 Corinthians 3. 4. 8. If—She ought to have Anoirji (John 14. 8, 9). The confession of her Ignorance and blackness (v. ij)\eB.As Him to call her " fairest" (Matthew 12. 20). Her jealousy of letting even " His companions" take the place of Him-
6, 7). remember—rather, commemorate with praises (Isaiah
7). The mere remembrance of spiritual joys is better than the present enjoyment of carnal ones (Psalm 4. 6, 7). upright—ratlier, uprightly, sincerely (Psalm 58. 1 ; Romans
12. 9); so Nathaniel (John 1. 47); Peter (John 21. 17); or deself {v. 7) led ner too lar He directs her to follow them.aa lervedly. [MAtJUEU.] 5. black viz.. "as the tents of 416
Christ giveth his Church graxd<yus Promises. SQLOMON'S SONG II. The Love 0/ Christ and the Cfiwcji. tion till the everlasting day dawns (Romans 13. 12). ALso, they follow Him {1 Corinthians ll.l; Hebrews 6. 10, 12); to use ordiiutuces and the ministry; where Ihei/ are He is (Jeremiah 6. 16; Matthew 18.19,20; Hebrews 10. 25). Indulging in isolation is not the way to find Him. It was lit., night (Psalm 119. 147, 148), the night of affliction (Psalm 42.
8). 14t. cluster—Jesus Christ is one, yet manijold in His graces, camphtre—or, cypress. The hennah is meant, whose odorous flowers grow in clusters, of a colour while and yellow softly blended ; its bark is dark, the foliage light green. Womendecktheirpersonswith them. The loveliness of Jesus Christ, vineyards—appropriate in respect to Him who is "the vine." Tlie spikenard was for thebanqust
Uius, literally, tliat Zipporah found her bridegroom (Exodus 2. 16). The bride unhesitatingly aslis the watchmen afterwards (ch. 3. 3). Ulds—(John 21.15.) Christ is to be found in active ministrations, as well as in prayer (Proverbs 11. 25). sUepUerds' tents—ministers in the sanctuary (Psalm 84. 1). 9. horses iii Pliaraoli's cliarlots—celebrated for beauty, swiftness, a,nd ardour, a.t, the Red Sea (Exodus 14. 15). These qualities, whicli seem to belong to tlie ungodly, really belong to the saints. [Moody Stuart.] The allusion may be to the horses brought at a high price by Solomon out of Egypt (2 Chronicles 1. 16, 17). So the bride is redeemed out of spiritual Egypt by the true Solomon, at an infinite price (Isaiah 51. 1 ; 1 Peter 1. 18, 19). But the deliverance from Pharaoh at the Red Sea accords with the allusion to the tabernacle (ch. 1.5; 3. 6,7); it rightly is put at the beginning of the Church's call. The ardour and beautyot the bride are the point ofcomparison ; (d. 4) " run ;" (v. 12); theinyrrli was In her bosom continually (v. 13); the camphire is in the midst of natural beauties, wliich, though lovely, are eclipsed by the one cluster Jesus Christ preeminent above them all. En-gedl—In South PiUestine, near the Dead Sea (Joshua 15. 62; Ezekiel 47. 10), famed for aromatic shrubs. 15. fair—He discerns beauty in her, who had said, " I am black" (t>. 5), because of the everlasting covenant (Psalm 45. 11 ; Isaiah 62. 5 ; Ephesians 1. 4, 5) doves' eyes—large and beautiful in the doves of Syria The prominent features of her beauty (Matthew 10. 10) gentleness, innocence, and constant love, emblem of the Holy Ghost, who changes us to His own likeness (Genesis
8. 10, 11 ; Matthew 3. 16). The opposite kind of eyes (Psalm (r. 5) "comely." Also, like Pharaoh's liorses, she forms a great company (Revelation 19.7,14). As Jesus Clirist is both Shepherd and Conqueror, so believers are not only His sheep, but also, as a Church militant now. His chariots and horses (ch. 6. 4). 10. rows ofjewels—(Ezeltiel 16. 11, 12,
101. 5 ; Matthew 20. 15 ; 2 Peter 2. 14). 16. Reply of the Bride. She presumes to call Him beloved, because He called her so first. Thou callest me "fair;" if I am so it is not in myself, it is all from thee (Psalm 90. 17); but Thou art fair in thyself (Psalm 45. 2). pleasant—(Proverbs 3. 17) towards
13.) Olerius says, Persian ladies wear two or three rows of pearls round tlie head, beginning on the foreliead and descending down to the cheeks and under tlie chin, so that their faces seem to be set in pearls (Ezekiel 16. 11). The comparison to the horses (t). 9) Implies the vital energy of the bride ; this verse, her superadded graces (Proverbs 1. tliy friends (2 Samuel 1. 26). bed . . . green—the couch of green grass on which the King and His bride sit to " rest at noon." Thus her p^-ayer in 1;. 7 is here granted ; a green oasis in tlie desert, always found near waters in the East (Psalm 23.2; Isaiah 41.17-19). The scene is a kiosk, or summer-house. Historically, the literal resting of the Babe of Bethlehem and his parents on the green grass provided for cattle (Luke 2). In this verse there is an Incidental allusion, in v. 15, to the offering (Luke 2.24). So the "cedar and fir" ceiling refers to the temple (1 Kings 5. 6-10; 6. 15-18); type of the heavenly temple (Revelation
9; 4.9; 1 Timothy 2. 9; 2 Peter 1.5). 11. We—The Trinity Implied by the Holy Ghost, whether it was so by the writer of the Song or not (Genesis 1. 26; Proverbs 8. 30; 30.4). "The Jews acknowledged God as king, and Messiah as king, in interpreting the Song, but did not know that these two are one." [Leighton.] make—not merely £ru'e(Ephesians 2. 10). borders of gold, wltli studs [t. e., spots] of llver-Jesus Christ delights to give more "to him tliat bath" (Matthew 25. 29). He crowns His own work in us (Isaiah 26. 12). The "borders" here are equivalent to
21. 22). 17. our house—see note, v. 16; but primarily, the kiosk (Isaiah 11. 10), " His rest." Cedar is pleasing to the eye and smell, hard, and never eaten by worms, fli — rather, cypress, which is hard, durable, and fragrant, of a reddish hue. [Gbnesius, Weiss, and Maukkr.] Contrasted with the shifting " tents" (v.b). His house is "oiir house" (Psalm 92. 13; Ephesians 2. 19; Hebrews 3. 6). Perfect oneness of Him and the bride (John 14.20; 17. 21). There is the shelter of a princely roof from the sun (Psalm
rows" (d. 10); but here, the King seems to give the finish to her attire, by adding a crown (borders, or circles) of gold studded witii silver spots, as Esther 2. 17. Both the royal aud nuptial crown, or chaplet. The Hebrew for "spouse" (all. 4. 8) is a crowned one (Ezekiel 16. 12; Revelation 2. 10). The crown is given at onceupon conversion, in title, but
121. 6), without the confinement of walls, aud amidst rural beauties. The carved ceiling represents the wondrousexcellencies of His Divine nature. in sensible possession afterwards (2 Timothy 4. 8). la. IVhtle—It Is the presence of the Sun of Righteousness that draws out the believer's odours of grace. It was the Bight of Him at table that caused the two women to bring forth their ointments for Him (Luke 7. 37, 38; John 12. 8; 2 Corinthians 2. 15). Historically fulfilled (Matthew 2. 11)
CHAPTER II.
Ver. 1-17. 1. rose—if applied to Jesus Christ, it, with the white lily (lowly, 2 Corinthians 8. 9), answers to " white and ruddy" (ch. 5. 10). But it is rather the meadowsaff'on; the Hebrew means radically a plant with a. pungent bulb, inapplicable to the rose. So Syrxac. It is of a white and violet colour. [Maureb, Gesenius, and Weiss.] The bride thus speaks of herself as lowlj' though lovely, in contrast with the lordly " apple" or citron tree, the bridegroom (v. 3); so the " lily" is applied to her (u. 2). Sharon—(Isaiah 35. 1, 2.) In North Palesti-ae, between Mount Tabor and Lake Tiberias (1 ChronicIes-.5.16). LXX. and VulgaXe translate it " a plain :" though they err in this, the Hebrew Bible not elsewhere favouring it, yet the parallelism to valleys shows that, in the proper name Sharon, there is here a tacit reference to its meaning of lowliness. Beauty, delicacy, and lowliness, are to be in her, as they were in Him (Matthew 11. 29). 8. Jesus Christ to the Brid' (Matthew 10. 16 ; John 15. 19 ; 1 John 5. 19)w Thorns, equivalent to the wicked (2 Samuel 23. 6; Psalm 57. 4). dangh-- ters—of men, not of God; not "the virgins." "If thou art the lily of Jesus Christ, take heed. lest by impatience, rash judgments, and pride, thou thyself become a thorn.' iLUTHER.] 3. Her reply, apple—generic term ; including the golden citron, pomegranate, and orange apple (Proverbs 25. 11). Ke combines the shadow and fragrance of the spiritually (Revelations 3. 20) ; and in church worship (Matthew 18. 20); and at the Lord's Supper especially, for here public communion with Him at table amidst His friends is spoken of, as ti. 4 refers to private communion (1 Corinthians 10. 16, 21) ; typically (Exodus 24. 9-11) ; the future perfect fulfilment (Luke 22. 30; Revelation 19. 9). The allegory supposes the King to have stopped in His movements and to be seated with His friends on the divan. What grace that a table should be prepared for us, whilst still militant (Psalm 23. 5) ! my spikenard—not boasting, but owning the Lord's grace to and in her. The spikenard
Is a Jowly herb, the emblem of humility. She rejoices that He is well pleased with her graces. His own work (Philippians 4. 18). 13. bundle of myrrli—abundant preciousness (Greek) (I Peter 2. 7). Even a little myrrh was costly ; much more a bundle (Colosslans 2. 9). Burrowbs takes it of a scent-box filled with liquid myrrh; the liquid obtained by incision gave the tree its cliicf value, he rather, it; it Is the myrrh that lies in the bosom, as the cluster of camphire is In the vineyards (v. 14). aU night —an undivided heart (Epheslans 3. 17; contrast Jeremiah
4. 14 ; Ezekiel 16. 15, 30). Yet on account of the everlasting covenant, God restores the adulteress (Ezekiel 16. 60,62; Hooea 2. 2, <Scc.). The night is the whole present dispensa27
and Calling of the Church. SOLOMON'S SONG II. John the Baptist's Ministry. citron with the tweetnesa of the orange and pomegranate loved occurs thrice; but the sentiment here, "His left hand," &c., nowhere else fully; wliich accords with the intensity of joy (v. 5; found nowhere eKse; in ch. 8. 3, it is only conditional, "should embrace," not "Uolb." 7. Not an oatli "by the roes;" but a solemn charge, to act a* cautiously as the hunter would willi the wild roes, which are proverbially timorous; he must advance witli breathless circumspection, if he is to take them ; so he who would not lose Jesus Christ and His Spirit, which is easily grieved and withdrawn, must be tender of conscience and watchful (Ezekiel 16.43; Ephesians 4.30; 5. 15; 1 Thessalonians 5. 19). In Margin, title of Psalm 22., Jesus Christ fruit. Tlie foliage is perpetual ; throughout the year a Bucecssion of blossoms, fruit, and perfume (James 1. 17). among the aons—parallel to "among the daughters" (v. 2). He alone Is ever fruitful among the fruitless wild trees (Psalm 811. 0 ; Hebrews 1. 9). I sat . . . with delight— lit., J eagerly desired and sat (Psalm 9-1. 19 ; Mark 6. 31 ; Ephesians 2. 6; 1 Peter 1. 8). shadow—(Psalm 121. 5; Isaiah 1. 6; 25.4; 32.2.) Jesus Christ interposes the shadow of His cross between the blazing rays of justice and us sinners, fmlt—faith plucks it (Proverbs 3. 18). Man lost the tree of life (Genesis 3). Jesus Christ regained it for him; he eats it partly now (Psalm 119. 103; John 6.55,57; 1 Peter is called the "Ilindcii the morning," hunted to death by the dogs (cf. V. 8, 9, where Hfe is represe7ited as bounding on the hills. Psalm 18. 33). Here He is resting, but with a repose easily broken (Zephaniah 3. 17). It is tliought a gro.ss rudeness in the East to awaken one sleeping, especially a person of rank, my love—in Hebrew, Feminine for Masculine, the abstract for concrete, Jesus Christ being the embodiment of love itself (ch.3. 5; 8.7), where, as here, the context requires It to be applied to Him, not her. She too is "love" (ch. 7. 6), for His love calls forth her love. Presumption in the convert is as grieving to the Spirit as despair. The lovingness and pleasantness of the hind and roe (Proverbs 5. 19) is included in this image of Jesus
2.3), fully hereafter (Revelation 2.7; 22. 2, 14); not earned by the sweat of his brow, or by his righteousness (Romans
10). Contrast the worldling's fruit (Deuteronomy 33.32; Luke 15.16). 4. Historically fulfilled in the joy of Simeon and Anna in the temple, over the infant Saviour (Luke 2.), and that of Mary too (cf. Luke 1. 53); typified (Exodus 24.
9-11). Spiritually, the bride or beloved is led (v. 4) first into the King's chambers, thence is draivn after Him in answer to her prayer; is next received on a grassy couch under a cedar kiosk; and at last in a "banqueting hall," such as, Josephus says, Solomon had in his palace, " wherein all the vessels were of gold" {Antiquities, 8.5, 2). The transition is from holy retirement to public ordinances, churchworship, and the Lord's Supper (Psalm 36. 8). The bride, as the queen of Sheba, is given "all her desire" (1 Kings
C'lirist.
Canticle II.—Ch. 2. 8; 3. 5.—John the Baptist's Ministry. 8. voice—an exclamation of joyful surprise, evidently after a long silence. The restlessness of sin and fickleness in her had disturbed His rest with her, which she had professed not to wish disturbed "till He should please." He left her, but in sovereign grace unexpectedly heralds His return. She awakes, and at once recognizes His voice (1 Samuel 3. 9, 10; John 10. 4); her sleep is not so sinfully deep as in ch. 5. 2. leapine;—bounding, as the roe does, over the roughest obstacles (2 Samuel 2. 18; I Chronicles 12. 8); as the father of the prodigal "had conapassion and ran'' (Luke 15. 20). upon the hills—as the sunbeams glancing from hill to hill. So Margin, title of Jesus Christ (Psalm 22.), "Hind of tlie morning" (type of His resurrection). Historically, the coming of the kingdom of heaven (the gospel dispensation), announced by John Baptist, is meant; it primarily is the garden or vineyard; the bride is called so in a secondary sense. "The voice" of Jesus Christ is indirect, through "the friend of the bridegroom" (John 3. 29), John the Baptist. Personally, He is silent during John's ministration, who awoke the long slumbering Church with the cry, "Every
10.18; Psalm 03. 5; Ephesians 3. 8, 16-21; Philippians 4. 19); type of the heavenly feast hereafter (Isaiah 25.6,9). his banner . . . love—After having rescued us from the enemy, our victorious captain (Hebrews 2. 10) seats us at the banquet under a banner in.S(;ribed with Jlis name, "love" (1 John 4. 8). His love conquered us to Himself; this banner rallies round us the forces of Omnipotence, as our protection : It marks to what covintry we belong, heaver., the abode of love, and in what we most glory, the cross of Jesus Christ, through which we triumph (Romans
8.37; 1 Corinthians 15. 57; Revelation 3. 21). Cf. with "over me" (Deuteronomy 33. 27), "underneath are the everlasting arms." 5. flagons—Maureb prefers translating, "dried raisin cakes:" from the Hel/reiv voot fire, viz., dried by heat. But the "house of teine" (Margin, v. 4) favours "flagons:" the "new wine" of the kingdom, the Spirit of Jesus Christ, apples—from the tree (v. 3), so sweet to her, the promises of God. sick of love—the highest degree of eensible enjoyment that can be attained here. It may be at an early or late stage of experience. Paul (2 Corinthians 12. 7). In the last sickness of J. Welch, he was overheard saying, "Lord, hold thine hand, it is enough; thy servant is a clay vessel, and can hold no more." [Fleming, Put/. Script.'j In most cases this intensity of Joy is reserved for the heavenly banquet. Historically, Israel had it, when the Lord's glory filled the tabernacle, and afterwards the temple, so that the priests could not stand to minister; soin the Christian Church, on Pentehill sliall be made low," in the spirit of Elias, on the "rent mountains" (1 Kings 19. 11 ; cf. Isaiah 52. 7). Jesus Christ is implied as coining with intense desire (Luke 22. 15; Hebrews 10. 7), disregarding the mountain hindrances raised by man's sin. 9. he standrth—after having bounded over the intervening space like a roe. He often stands near when our unbelief hides Him from us (Genesis 28.
16 ; Revelation 3. 14-20). His usual way ; long promised and expected; sudden at last; so. In visiting the second temple (Malachi 3. 1); so at Pentecost (Acts 2. ], 2); so in visiting an Individual soul, Zaccheus (Luke 19. 5, 6; John jost. The bride addresses Christ mainly, though in her rapture she uses the plural, "^tay (ye) me," speaking generally. So far from asking the withdrawal of the manifestations which Iiad overpowered her, she asks for more : so "/aintelh fm-" (Psalm 84. 2); also Peter, on the mount of transfiguration (Luke 9. 33), " Let us make, &c., not lenowing what he said." 6. The "stay" she prayed for (f. 5) is granted (Deuteronomy 33. 12,27; Psalm 37. 24; Isaiah 41.
3.8); and so, at the second coming (Matthew 24,48.50; 2 Peter 3. 4, 10). So it shall be at His second coming (1 Thessalonlans 5. 2, 3). wall—over the cope of which He is first seen ; next. He looks through (not forth ; for He Is outside) at the windows, pioncingr suddenly and stealthily (not as English Version, "showing Himself") through the lattice. The prophecies, types, &c., were lattice glimpses of Him to the Old Testament Church, in spite of the waU of separation which sin had raised (John 8. 56); clearer glimpses were given by John Baptist, but not unclouded (John 1.
16). None can pluck from that embrace (John 10.28-30). His hand keeps us from falling (Matthew 14.30, 31), to it we may commit ourselves (Psalm 31.5). The "left" Is the Inferior hand, by which the Lord less signally manifests His love, than by the right; the secret hand of ordinary providence, jus distinguished from that of manifested grace (the "right.") They really go together, though sometimes they seem divided; here both are felt at ©uce. Theodoret takes the left hand, equivalent to judgment ~rnd wrath; the right, equivalent to honour and love. The hand of Justice no longer Is lifted to emite, but is under the head of the believer to support (Isaiah 42. 21), the hand of Jesus Christ pierced by Justice ior our sill supports us. The charge not to disturb the be41« 26). The legal wall of partition was not to be removed until His death (Ephesians 2. 14, 15; Hebrews 10. 20). Even now, He Is only seen by faith, through the windows of Hl« Word and the lattice of ordinances and sacraments (Luke
24. 35; John 14. 21); not full vision (1 Corinthians 13. 121; an incentive to our looking for His second coming (Isaiah 33.
17; Titus2. 13). 10, 11. Loving reassurance given by Jesus
Clirist to the bride, lest she should think that He had ceased to love her, on account of her unfalthfulnetu.
Chi-tst's Oire of the Church. SOLOMON'S SONG II. The Profession of the Church. which had occasioned His temporary withdrawal. He
Matthew 10. 20; Galatians 4. 6, because it is J7i* voice in us; also in speaking of Him, Malachi 3. 10); and our countenance comely" (Exodus 34.29; Psalm 27. 5; 71. 3; Isaiah 33. 16; 2 Corinthians 3. 18). stairs—<Ezekiel 38.20.) Margin, a steep rock, broken Into stairs or terraces. It Is In "secret places" and rugged scenes that Jesus Christ woos the soul from the world to Himself (Micah 2. 10; 7. allures her to brighter tliau worldly joys (Micah 2. 10). Not only does the saint wish to depart, to be with Him, but He still more desires to have the saint with Him above (John
17. 24). Historically, the vineyard or garden of the King, here first i ntroduced, is " tlie kingdom of heaven preached" by John Baptist, before whom "the Law and the prophets were" (Luke IG. 16). 11. the winter—the law of the covenant of works (Matthew 4. 16). rain is over—(Hebrews
14). So Jacob amidst the stones of Bethel (Genesis 28. 11-
19); Moses at Horeb (Exodus 3.); so Elijah (1 Kings 19. 9-13); Jesus Christ with the three disciples on a "high mountain apart," at tlie transfiguration (Matthew 17. 1); John In Patmos (Revelation 1). "Of the eight beatitudes, five have an afflicted condition for their subject. As long as the waters are on the earth, we dwell in the ark; but when the land Is dry, the dove itself will be tempted to wander." [Jeremy Taylor.] Jesus Christ does not invite her to leave the rock, but in It (Himself), yet in holy freedom to lay aside the timorous spirit, look up boldly as accepted In Him, pray, praise and confess Him (in contrast to her shrinking from being looked at, cli. 1. 6), (Ephesians 6.19; Hebrews 13. 15; IJohn 4. 18); still, though trembling, the voice and countenance of the soul in Jesus Christ are pleasant to Him. The Church found no cleft In the Sinaitic legal rock, though good in Itself, wherein to hide; but in Jesus Clirist stricken by God for us, as the rock smitten by Moses (Numbers 20. 11), there is a hidingplace (Isaiah 32. 2). She praised His "voice" (v. 8. 10) ; it is thus that her voice also, though tremulous, is "sweet" to Him here. 15. Transition to the vineyard, often formed in "stairs" (v. 14), or terraces, in which, amidst the vine leaves, foxes hid. foxes—generic term, including jackals. They eat only grapes, not the vine flowers ; but they need to be driven out in time before the grape is ripe. She had failed in watchfulness before (ch. I. 6), now when converted, she is the more jealous of subtle sins (Psalm 139.
12. 18-iM; IJohn 2.8). Then first the Gentile Church is called " beloved, which was not beloved" (Romans 9. 25). So " the wintej" of estrangement and sin is " past" to tlie believer (Isaiah 44. 22; Jeremiah 50. 20 ; 2 Corinthians 5. 17; Ephesians 2. 1). The rising "Sun of righteousness" dispels the "rain" (2 Samuel 23. 4; Psalm 126.5; Malachi 4. 2). The winter in Palestine is past by April, but all tlie showers were not over till May. The time described here is that wliich comes directly after these last showers of winter. In the highest sense, the coming resurrection and deliverance of the earth from the pasi curse is here implied (Romans 8. 19; Revelation 21.4; 22.3). No more "clouds" shall then " return after the rain" (Ecclesiastes 12.2; Revelation 4.3; cf. Genesis 9. 13-17); "the rainbow round the throne" is the " token" of tli is. la. flowers tokens of anger past, and of grace come. "The summoned bride is welcome," say some fathers, " to wea ve from them garlands of beauty, wherewith she may adorn herself to meet the King." Historically, the flowers, &c., only give promise; the fruit is not ripe yet; suitable to the preaching of John Baptist," The kingdom of heaven is cU hand;" not yet fully come, the time of . . . singing—the rejoicing at the advent of Jesus Christ. Gregoky Nys.senus refers tiie voice of the turtledove to John Baptist. It with the olive brancli announced to Noah that " the rain was over and gone" (Genesis 8. 11). So John Baptist, spiritually. Its plaintive " voice" answers to his preaching of reientanfe (Jeremiah 8. 6, 7). Vulgate and LXX. translate, " The time of pruning," viz., spring (John 15. 2). The mention of the "turtle's" cooing better accords with our text. The turtle is migratory (Jeremiah 8. 7), and " comes" early in May; emblem of love, and so of the Holy Ghost.
23). In spiritual winter certain evils are frozen up, as well as good; in the spring of revivals these start up unpercelved, crafty, false teachers, spiritual pride, uncharitableness, &c. (Psalm 19. 12; Matthew 13. 26; Luke 8. 14; 2 Timothy 2. 17 ; Hebrews 12. 15). " Little" sins are parents of the greatest (Ecclesiastes 10. 1; 1 Corinthians 5. 6). Historically, John the Baptist spared not the fox Hke Herod (Luke 13. 32), who gave vinelike promise of fruit at first (Mark 6. 20), at the cost of his life; nor the viper-Sadducees, &c. ; nor the varied subtle forms of sin (Luke 3. 7-14). 16. mine . . . his—rather, "is for me . . . for Him" (Hosea
L,)ve, too, shall be the keynote of the " new song" hereafter (Isaiah 35. 10 ; Revelation 1. 5; 14. 3; 19. 6). In the Inditidual believer now, joy and love are here set forth in their earlier manifestations (Mark 4. 28). 13. putteth rurtli—rather, ripens, lit., makes red. [Maurer.] The unripe figs, which grow in winter, begin to ripen in early spring, and in June are fully matured. [Weis.s.] rines with the tender grape—rather, " the vines in flower," lit., a floiver, in apposition with "vines." [Maurer.) Tlie vine Howers were so-sweet, that they were often put, wlien dried, into new wine to give It flavour. Applicable to the first manifestations of Jesus Christ, " the true Vine," both to the Church and to individuals; as to Nathanael under the flg tree (John 1. 48). Arise, Ac—His call, descril)ed by the bride, ends as it began (v. 10); It is a consistent whole; "love" from first to last (Isaiah
3. 3), where, as here, there is the assurance of indissoluble union. In spite of temporary absence. Next verse, entreating Him to return, shows that He has gone, perhaps through her want of guarding against the "little sins" (u.
15). The order of the clauses is reversed in ch. 6. 3, when she Is riper in faith ; there she rests more on her being His; here, on His being hers; and no doubt her sense of love to Him is a pledge that she is His (John 14. 21, 23; 1 Corinthians 8. 3); this is her consolation in His withdrawal now. I am his—by creation (Psalm 100. 3), by redemption (John 17. 10; Romans 14. 8; 1 Corinthians 6. 19). feedeth— as a " roe," or g.azelle (t). 17) ; Instinct is sure to lead him back to his feeding-ground, where the lilies abound. So Jesus Christ, though now withdrawn, the bride feels sure will return to His favourite resting-place (ch. 7. 10; Psalm
52. 1, 2; 2 Corinthians 6. 17, 18). "Come," in the close of Revelation 22. 17, as at His earlier manifestation (Matthew 11. 28). 14. dove — here expressing endearment (Psalm 74. 19). Doves are noted for constant attachment; emblems, also, in their soft, plaintive note, of to/tened penitents (Isaiah 59. 11 ; Ezeklel 7. 16); other points of likeness are theiv beauty ; "their wings covered with sliver and gold" (Psalm 68. 13), typifying the change in the converted; Va dovelike spirit, breathed into the saint by the Holy Ghost, whose emblem is the dove; the messages of peace from God to sinful men, as Noah's dove, with the olive branch (Genesis 8.), intimated that the flood of wrath was past; timidit)/, fleeing with fear from sin and self to the cleft Rock of Ages (Margin, Isaiah 20. 4; Hosea 11. 11); gregarious, flocking together to the kingdom of Jesus Christ (Isaiaii 60. 8); harmless *!mp Jfci(j/ (Matthew 10. 16). cleft*—the refuge of doves from storm and heat (Jeremiah
132. 14). So hereafter (Revelation '21. 3). Psalm 4.5., title, terms his lovely bride's " lilies" [Hekgstenberg] pure and white, though among thorns (v. 2). 17. Night is the Image of the present world (Romans 13. 12). " Behold men as if dwelling in a subterranean cavern." [Plato Republic, vii. 1.] Until—J. e.. Before that, &c. breali—rather, bi'eathe; referring to the refreshing breeze of dawn in the East; or to the air of life, whicli distinguishes morning from the deathlike stillness of night. Maureu takes this verse of the approach of night, when the breeze arises after the heat of day (cf. Margin, Genesis 3. 8, with Genesis 18. 1), and the "shadows" are lost in night (Psalm lft2. 11); thus our life will be the day; death, the viyht (John 9. 4). The English Version better accords with (ch. 3.
48. 2fi; see Jeremiah 49. 16). Gesenius tran.ital.es the Hebrew ft om a difl Terent root, " the refuges." But see, for "clefts," Exodus 33. 18-23. It Is only wnen we arc in Cbrist Jesus that our "voice is tweet (In prayer, ch. 4. 3, il; 1). " By night" (Romans 13. 12). turn—to lue. Bether— Mountains of Bithron, separated from the rest of Israel by Jordan (2 Samuel 2. 29), not far from Bethnbara, where TKe Church's Fight and Victory. SOLOMON'S SONG III. She Glorielh in Chritt, thew 13. 44-46.) held htm, Ac-willing to be held; not willing, if not held (Genesis 32.26; Matthew 28.9; Luke
John baptized and Jesns was first manifested. Rather, as Margin, of divisions, and LXX., moiintnins intersected with deep gaps, hard to pass over, separating the bride and Jesus Christ. In ch. 8. H the mountains are o/ spices, on which the roe feeds, not of separation ; for at His first coming He had to overpass tlie gulf made by sin between Him and us (Zechariah 4. 6, 7); in His second, He will only
24. 28, 29; Revelation 3. 11). "As a little weeping child will hold its mother fast, not because it is stronger than she, but because her bowels constrain her not to leave it; so Jesus Christ yearning over the believer cannot go, because He nnll not." [Durham.] In ch. 1. 4 It Is He who leads the bride Into His chambers; here it Is she who leads Him into her mother's. There are times when the grace of Jesus Christ seems to draw us to Him; and others, when we with strong cries draw Him to us and ours. In the East one large apartment often serves tor the whole family ; so the bride here speaks of her mother's apartment and her own together. The mention of the "mother" excludes Impropriety, and Imparts the idea of heavenly love, pure as a sister's, whilst ardent as a bride's; hence the frequent title, "my sister—spouse." Our mother after the Spirit, is the Church, the new Jerusalem (John 3. 5-8 ; Galatians 4. 19, 26) ; for her we ought to pray continually (Ephesians 3. 11-19), also for the national Jerusalem (Isaiah 62. 6, 7 ; Romans 10. 1), also for the human family, which is our mother and kindred after the flesh; these our mother's children have evil treated us (ch. 1. 6), but, like our Father, we are to return good for evil (Matthew 5. 44, 45), and so bring Jesus Christ home to them (I Peter 2. 12). 5. So ch. 2. 7; but there It was for the non-interruption of her own fellowship with Jesus Christ that she was anxious; here it is for the not grieving of the Holy Ghost, on the part of the daughters of Jerusalem. Jealously avoid levity, heedlessness, and ol Tences which would mar the gracious work begun In others (Matthew aave to come down from the fragrant hill above to take liome his prepared bride. Historically, in the ministry of John Baptist, Christ's call to the bride was not, as later (ch. 4. 8), " Come xvith me," but " Come away," viz., to meet me {v. 2, 10, 13). Sitting In darkness (Matthew 4. 16), she "waited" and "looked" eagerly for Him, the "great light" (Luke 1. 79; 2. 25, 38); at His rising, the shadows of the law (Colossians 2. 16, 17 ; Hebrews 10. 1) were to " flee away." So we wait for the second coming, when means of grace, so precious now, shall be superseded by the Sun of righteousness (1 Corinthians 13. 10, 12; Revelation 21. 22, 23). The Word is our light until then (2 Peter 1. 19).
CHAPTER III.
Ver. 1-11. 1. By night—Jii., "By nights." Continuation of the longing for the dawn of the Messiah (ch. 2. 17; Psalm 130.6; Malachi 4. 2). The spiritual desertion here (ch. 2. 17; 3. 5) is not due to indifference, as in ch. 5. 2-8. "As nights and dews are better for flowers than a continual sun, so Christ's absence (at times) giveth sap to humility, and putteth an edge on hunger, and furnisheth a fair field to faith to put forth itself." [Rutiierfokd.] Contrast ch. 1. 13; Psalm 30. fi, 7. on . . . toed—the secret of her failure (Isaiali 64.7; Jeremiah 29. 13; Arao? 6.1,4; Hosea 7. 14). lovetK—no want of sincerity, but of diligence, which she now makes up for by leaving her bed to seek Him (Psalm 22. 2; 63. 8; Isaiah 26. 9; John 20. 17). Four times {v. 1-4) she calls Jesus Christ, " Him whom my soul loveth," designating Him ?iS absent; language of de-
18. 7; Acts 2. 42, 43; Ephesians 4. 30), Canticle III.—Ch. 3. 6-5. 1.—The Bridegroom with THE Bride. Historically, the ministry of Jesus Christ ou earth. 6. New scene (v. 6-11). The friends of the Bridegroom see a cortege approach. His palanquin and guard. Cometh out—rather, from; the wilderness was lower than Jerusalem. [Maurer.] ptllars of smoke—from the perfumes burned around Him and His bride. Image from Israel and the tabernacle (answering to " bed," v. 7) march* ing through the desert with the pillar of smoke by day and fire by night (Exodus 14. 20), and the pillars of smoke ascending from the altars of Incense and of atonement; so Jesus Christ's righteousness, atonement, and everliving Intercession. Balaam, the last representative of patrlarehlsm, was required to curse the Jewish Church, Just as it afterwards would not succumb to Christianity without a struggle (Numbers 22. 41), but he had to bless In language like that here (Numbers 24. 5, 6). Angels too joyfully ask the same question, when Jesus Christ with the tabernacle of His body (answering to His bed, v. 7; John 1. 14, "dwelt," (Ch-eek) tabernacled, John 2. 21) ascends Into heaven (Psalm 24. 8-10), also when they see His glorious bride with Him (Psalm 68.18; Revelation 7.13- sire: "He loved me," would be language of 7)rcsen< fruition (Revelation 1.5). In questioning the watchmen (v.
3), she does not even name Him, so full is her heart of Him. Having found Him at dawn (for throughout He is the morning), she charges tlie daughters not to abridge by intrusion the period of His stay. Cf. as to the thoughtful seeking for Jesus Clirist in the time of John Baptist, in vain at first, but presently after successful (Luke 3. 15-22; John
1. 19-34). found lilm not—Oh, for such honest dealings with ourselves (Proverbs 2>. 14; Jude 12)! a. Wholly awake for God (Luke 14. 18-20; Ephesians 5. 14). "An honest resolution is often to (tlie doing of) duty, like a needle that draws the thread after it." [Durham.] Not a mere wish, that counts not the cost—to leave her easy bed, and wander In the dark night seeking Him (Proverbs 13.4; Matthew 21. 30; Luke 14. 27-33). the city—Jerusalem, lit. (Matthew 3. 5 ; John 1. 19), and spiritually, the Church here (Hebrews 12. 22), in glory (Revelation 21. 2). broad ways —open spaces at the gates of Eastern cities, where the public assembled for ljusiness. So, the assemblies of worshippers (ch. 8. 2, 3; Proverbs 1. 20-23; Hebrews 10. 2)). She had in her first awakening shrunk from them, seeking Jesus Christ alone; but she was desired to seek the footsteps of the flock (ch. 1. 8), so now in her second trial she goes forth to them of herself. "The more the soul grows tei grace, and the less it leans on ordinances, the more it prizes and profits by them" [Moody Stuart] (Psalm 73. 16, 17). found him not—notliing sliort of Jesus Christ can satisfy her (Job 23. 8-10; Psalm 63. 1, 2). 3. watchmen— ministers (Isaiah 62. 6; Jeremiah 6. 17; Ezekiel 3. 17; Hebrews 13. 17), fit persons to consult (Isaiah
17). Encouragement to her ; amidst the darkest trials (v, I ), she Is still on the road to glory («. 11) In a palanquin "paved with love" {v. 10); she Is now In soul spiritually "coming," exhaling the sweet graces, faith, love, joy, peace, prayer, and praise; (the Are is lighted linZWn, the "smoke" Is seen uuithoxU, Acts 4. 13); It Is In the desert of trial {v. 1-3) she gets them ; (she Is the " merchant" buying from Jesus Christ without money or price, Isaiah 55. 1
Revelation 3. 18); just as myrrh and frankincense are got, not in Egypt, but In the Arabian sands and the mountains of Palestine. Hereafter she shall "come" (v. 6, 11) In a glorified body too (Phillpplans 3. 21). Historically, Jesus Christ returning from the wilderness, full of the Holy Ghost (Luke 4. 1, 14). The same, " Who Is this," <JiC (Isaiah 63. 1, 5). 7. In v. 6 the wilderness character of the Church Is portrayed ; In v. 7, 8, Its militant aspect. In v. 9, 21.11; Malachl2. 7). found me—the general ministry of the word "finds" individually souls in quest of Jesus Christ (Genesis 24. 27, end of v.; Acts 16. 14); whereas formalists remain unafrected. 4. .Jesus CThrlst is generally "found" near the watchmen and mennp of grace; but they are not Himself, the star that points to Bethlehem
10, Jesus Christ Is seen dwelling In believers, who are HIa "chariot" and "body." In v. 11, the consummation in glory, toed—palanquin. His body, lit., guarded by a definite number of angels, threescore, or sixty (Matthew 28.
Is not the Sun that has risen tliere ; she hastens past the guide-posts to the goal. [Moody Stuart.] Not even angels could satisfy Mary, Instead of Jesus Christ (.John
53), from the wilderness (Matthew 4. 1, U), and continually (Luke 2. 13; 22.43; Acts 1. 10, 11); Just as 600,000 of Israel guarded the Lord's tabernacle (Numbers 2. 17-32), one for every 10,000. In contrast to the "bed of sloth" (v. I),
20. 11-16). fnxiM'* hlir- ''na Hali 15. 19; Hosea 0. 1-3; Mat43"
The Church Glorieth in Christ. SOLOMON'S SONG IV. The Graces of the Chwch.
His comeliness put upon her " (Ezekiel 16. 14; John 15. 8>. The praise of Jesus Christ, unlike that of the world, hurts not, but edifles ; as His, not ours, is the glory (John 5. 44-, Revelaiion 4. 10, 11). Seven features of beauty are specified vallniit—(Joshua 5. 13, U.) Angels guarding His tomb used like words (Mark 16. 6). of Israel—true subjects, not mercenaries. 8. liold—not actually grasping them, but having them girt on the thigh ready for use, like their Lord (Psalm 45. 8). So believers too are guarded by angels (Psalm 91. U; Hebrews 1. 14), and they themselves need "every man" (Nehemiali 4. 18) to be armed (Psalm 144. 1, (v. 1-5) ("lips " and "speech " are but one feature, v. 3), the number for perfection. To each of these is attached a comparison from nature: the resemblances consist not so much in outward likeness, as In the combined sensations of delight produced by contemplating these natural ob-
2; 2 Corinthians 10. 4; Ephesians 6. 12, 17; 1 Timothy 6. 12), and "expert" (2 Corinthians 2. 11). because of fear In the nigitt—Arab marauders often turn a wedding into mourning by a night attack. So the bridal procession of saints in theniglitof this wilderness is the chief object of Satan's a-ssault. 9. chariot—more elaborately made than the "bed" or travelling litter (v. 7), from a Hebrew jects, doves'—the large melting eye of tlie Syrian dove appears especially beautiful amidst the foliage of its native groves: so the bride's "eyes wltliin her locks" (Luke
7.44). Maurer for "locks," has "veil;" but locks suit the connection better : so the Hebrew is translated (Isaiah
47.2). The dove was the only bird counted "clean "for root, to elaborate. [Ewald.] So the temple of "cedar of Liebanon," as compared with the temporary tabernacle of shittim wood (2 Samuel 7. 2, 6, 7; 1 Kings 5. 14; 6. 15-18), Jesus Christ's body is the antitype, " made" by the Father sacrifice. Once the heart was " the cage of every unclean and hateful bird." Grace makes the change, eyes—(Matthew 6. 22; Ephesians 1. 18; contrast Matthew 5. 28 ; Ephesians4.18; lJohn2.16.) Chaste and guileless (Matthew 10. for Him (1 Corinthians 1. 30; Hebrews 10. 5), the wood answering to His human nature, the gold. His Divine; the two being but one Christ. 10. pillars—supporting the canopy at the four corners; curtains at the side protect the person within from the sun. Pillars with silver sock-
16, Margin; John 1.47.) John Baptist, historically, was the " turtle dove " (ch. 2. 12), with eye directed to the coming Bridegroom: his Nazarite unshorn hair answers to "locks "(John 1.29,36). hair . . . goats—the hair of goats in the East is fine like silk. As long hair is her glory, and marks her subjection to man (1 Corinthians 11. 6-15), so the Nazarite's hair marked his subjection and separation unto God. (Cf. Judges 16. 17, with 2 Corinthians ets supported the veil that enclosed the holy of holies; emblem of Jesus Christ's strength (1 Kings 7. 21), Margin, "silver," emblem of Jlis purity (Psalm 12. 6) ; so the saints hereafter (Revelation 3. 12). bottom—rather, the back for resting or reclining on (Vulgate and LXX). [Maurek.] So the floor and mercy-seat, the res«t»j/-place of God (P.salm 132. 14) in the temple, was gold (1 Kings 6. 30). covering—rather, seat, as in Leviticus 15. 9. Hereafter the saints shall share His seat (Revelation 3. 21). purple —the veil of the holiest, partly purple, and the pitrpie robe put on Jesus Christ, accord with English Version, "covering." "Purple" (including scarlet and crimson) is the emblem of royally, and oi His blood; typified by the passover lamb's blood, and the wine when the twelve sal or
6. 17; Titus 2. 14; 1 Peter 2. 9.) Jesus Christ cares for the minutest concerns of His saints (Matthew 10. 30). appear fvom—lit., "that lie down from," lying along the hillside, they seem to /tang'/rom it: a picture of the bride's hanging tresses. Gllead—beyond Jordan : there stood "the heap of witness " (Genesis 31. 4S). !J. even shorn—tlie Hebrew is translated (1 Kings 6. 25), "of one size :" so the point of comparison to teeth is their symmetry of form; as in "come up from the washing," the spotless whiteness : and In " twins," the exact correspondence of the upper aiid under teeth: and in "none barren," none wanting, none without reclineda.t the Lord's table, paved—tesselated, like mosaic pavement, with the various acts and promises of love of Father, Son, and Holy Ghost (Zephaniah 3. 17; 1 John its fellow. Faith is the tooth with which we eat the living bread (John 6. 35, 54). Contrast the teeth of sinners (Psalm 57. 4; Proverbs 30. 14); also their end (Psalm 3. 7; (Matthew 25. 30). Faith leads the flock to the washing (Zechariah 13.1; 1 Corinthians 6. 11; Titus 3. 5). none . . . barren—(2 Peter 1. 8.) He who is begotten of God begets Instrumentally other sons of God. 3. thread—like a delicate fillet. Not thick and white as the leper's lips (type of sin), which were therefore to be "covered," as "unclean " (Leviticus 13. 45). scarlet—the blood of Jesus Christ (Isaiah 6. 5-9) cleanses the leprosy, and unseals the
4. 8, 16), in contrast with the tables of stone in the "midst" of the ark, covered with writings of stern command (cf. John 19.13); thisis all grace and love to believers, who answer to " the daughters of Jerusalem " (John 1. 17.) The exterior silver and gold, cedar, purple, and guards, may deter, but when the bride enters within, she rests on a pavement of love. 11. go forth—(Matthew 25. 6). daughters of Zlon—spirits of saints, and angels (Isaiah 61. 10; Zechariah 9. 9). crown—nuptial (Ezekiel 16. 8-12), (the Hebrews wore costly crowns or chaplets at weddings), and kingly (Psalm 2.6; Revelation 19.12). The crown of thorns was once His nuptial chaplet. His blood the wedding wine-cup (John 19. 5). " His mother," that so crowned Him, is the human race, for He is "the Son of man," not merely the son of Mary. The same mother reconciled to Him (Matthew 12. 50), as the Church, travails in birth for souls, which she presents to Him as a crown (Philippians lips (Isaiah 57. 19; Hoseal4. 2; Hebrews 13. 15). Rahab's scarlet thread was a type of it (Joshua 2. 18). speech—not a separate feature from the lips (Zephaniah 3. 9; Colossians 4. 6). Contrast " uncircumcised lips " (Exodus 6. 12). Maurer and Burrowes translate, "thy mouth." temples—rather, the upper part of the cheek next the temples the seat of shamefacedness; so, "within thy locks," no display (1 Corinthians 11. 5, 6, 15). Mark of true penitence (Ezra 9. 6; Ezekiel 16. 63). Contrast Jeremiah 3. 3; Ezekiel
4. 1; Revelations 4. 10). Not being ashamed to call the children brethren (Hebrews 2. H-14), Hecalls their mother His mother (Psalm 22. 9; Romans 8. 29; Revelation 12. 1, 2). behold—(2 Thessalonians 1. 10.) day of his espousals chiefly the final marriage, when the number of the elect
3. 7. pomegranate—when cut, it displays in rows seeds pellucid, like crystal, tinged with red. Her modesty is not on the surface, but within, which Jesus Christ cau see into. *. necU—stately: in beautiful contrast to the blushing temples (u. 3) ; not "stiff" (Isaiah 48.4; Acts 7. is complete (Revelation 6. 11). gladness—(Psalm 4.5. 15; Isaiah 62.5; Revelation 19.7.) Moody Stuart observes as to tliis Canticle (ch. 3. 6-5. 1), the centre of the Book, these peculiarities: (1.) The bridegroom takes the chief part, whereas elsewhere the bride is the chief speaker; 51), as that of unbroken nature; nor "stretched forth" wantonly (Isaiah 3. 16) ; nor burdened with the legal yoke (Lamentations 1. 14; Acts 15. 10); but erect In gospel free dom (Isaiah 52. 2). tower of David—probably on Zion. He was a man of war, preparatory to the reign of Solomon, the king of peace. So warfare in the case of Jesus Christ and His saints precedes the coming rest. Each soul won from Satan by Him is a trophy gracing the bride (Luke n. 22), (each hangs on Him, Isaiah 22. 23, 24); also each victory of her faith. As shields adorn a temple's walls (Ezekiel 27. 11), so necklaces hang on the bride's neck (Judges 5. 30; 1 Kings 10. 16). 5. breasts—the bust is (2.) Elsewhere He is either "King" or "Solomon;" here He is twice called "King Solomon." The bride is six times here called the "spouse;" never so before or after; also "sister " four times, and, except in the first verse of the next Canticle, nowhere else ; (3.) He and she are never separate; no absence, no complaint, which abound eliiewhere, are in this Canticle.
CHAPTER IV. left open in Eastern dress. The breast-plate of the high priest was made of " two " pieces, folded one on the other, V«r. 1-16. 1. Contrast with the bride's state by nature (iBalah 1. 6) her state, oy grace (i>. 1-7), "perfect through In which were the Urim and Thummim {lig)Us and per- Christ shows His Loce for the Church. SOLOMON'S SONG V. The Church's Prayer for Fitness of His seven utterances on the cross, smell of . . . ^nro ments—which are often perfumed in the P'ast (Psalm 45. fection). "Faith and love "are the double breast-plate (1 Thessaloniaus 5. 8), answering to "hearing tlie word" nnd"keepint; it," in a similar connection with breasts (Luke 12.27,28). roes—He reciprocates her praise (ch. 2.
8). The perfume comes from Him on us (Psalm l.'i?. 2X We draw nigh to God in the perfumed garment of our elder brother ((Jencsis 27.27; see Jude 23). Lebanonabounding in odoriferous trees (Hosen 14. 5-7). I'-J. The 9). Emblem of /oi e and sa<i.y/VTc/(on (Proverbs 5. 19). feed (Psalm 23. 2.) among tl»e lUleii—shrinking from thorns of strife, worldliness, and ungodliness (2 Samuel 2:3. 6; Matthew 13. 7). Roes feed among, not on the lilies: where these grow, there is moisture producing green pasturage. The lilies represent her white dress (Psalm 45.14; Revelation 19. S). 6. Historically, tJie hill of frankincense is Calvary, where, " through the eternal Spirit He offered Himself;" the mountain of myrrh is His embalmment (John 19.39) till the resurrection "day-break." The 3d Canticle occupies the one cloudless day of His presence on earth, beginning from the night (ch. 2. 17) and ending with the night of His departure (ch. 4. 6). His promise is almost exactly in the words of her prayer (ch. 2. 17), (the same Holy Ghost breathing in Jesus Christ and His praying people), with the difference that she then looked for His visible coming. He now tells her that when He shall have gone from sight. He still is to be met with spiritually in prayer (Psalm 68.16; Matthew 28.20), until the everlasting day break, when we shall see face to face
no "is." Here she is distinct from the garden (ch. 5. 1), yet identified with it (v. 16) as being one with Him in His sufferings. Historically the Paradise, Into which the soul of Joius Christ entered at death ; and the tomb of Joseph, U which His body was laid amidst "myrrh," &c. (v. 6) situated in a nicely-kept garden (cf. "gardener," John 3 15); "sealed" with a stone (Matthew
27. 66); in which it i'' sembles " wells" in the East (Genesis
29.3,8). It was in a garden of light Adam fell; in a garden of darkness, GethSemane, and chiefly that of the tomb, the second Adam retrieved us. Spiritually the garden
Is the gospel kingdom of heaven. Here all is ripe; previously (ch. 2. 13) it was " the tendergrape." The garden is His, though he calls the plants hers (v. 13) by his gift (Isaiah 61.3, end), spring . . . fountain — Jesus Chri.st (John 4.10) sealed, whilst He was in the sealed tomb: it poured forth its full tide on Pentecost (John 7. 37-39). Still He is a sealed fountain until the Holy Ghost open it to one (1 Corinthians 12.3). The Church also is "a garden enclosed" (Psalm 4. 3; Isaiah 5. 1, Ac). Contrast Psalm 80.
(I Corinthians 13.10, 12). 7. Assurance that He Is going from her in love, not in displeasure (John 16.6,7). all fair—still stronger than ch. 1. 15; v. 1. no spot—our privilege (Epheslans 5.27; Colossians 2.10); our duty (2 Corinthians 6. 17 ; Jude23; James 1. 27). 8. Invitation to her to leave the border mountains (the highest worldly elevation) between the hostile lands north of Palestine and the Promised Land (Psalm 45.10; Philippians 3.13). Amaiia— South of Anti-Libanus ; the river Abana, or Amana, was near Damascus (2 Kings 5. 12). Slienlr—The whole mountain was called Herinon; the part held by the Sidonians was called Sirion; the part held by the Amor-
9-12. So "a spring" (Isaiah 27.3; 58.11); "sealed" (Ephesians 4.30; 2 Timothy 2. 19). As wives in the East are secluded from public gaze, so believers (Psalm 83.3; Colossians 3.3). Contrast the open streams which "pass away" (Job 6. 15-18; 2 Peter 2. 17). 13. orchard— a paradise, i. e., a pleasure-ground and orchard. Not only flowers, but fruit trees (John 15. 8; Philippians 1. 11). camphire— not camphor (ch. 1.14), hennah, or cypress blooms. 14. calamus—"sweet cane" (Exodus 30. 23; Jeremiah 6. 20). myrrh and aloes—Ointments are associated with His death, as well as with feasts (John 12.7). The bride's ministry of " myrrh and aloes" is recorded (John ites, Sheixir (Deuteronomy 3.9). Infested by the devouring lion and the stealthy and swift leopard (Psalm 76. 4; Ephesians 6. 11 ; 1 Peter 5. 8). Contrasted with the mountain of myrrh, &c. (v. 6; Isaiah 2. 2); the good land (Isaiah
19.39). 15. of—this pleasure-ground is not dependent on mere reservoirs ; It has a fountain .nifficient to water many "gardens" (plvral). living—(Jeremiah 17.8; John 4.13, 35.9). Tvltli me—twice repeated emphatically. The presence of Jesus Christ makes up for the absence of all besides (IjUke 18. 29, 30; 2 Corinthians 6. 10). Moses was permitted to see Canaan from Pisgah; Peter, James, and John had a foretaste of glory on the mount of transfiguration. 9. sister . . . sponse—this title is here first used, as He is soon about to institute the Supper, the pledge of the nuptial union. By the term "sister," carnal ideas are excluded ; the ardour of a spouse's love is combined with the purity of a sister's (Isaiah 54. 5; cf. Mark 3. 35). oneeven one look is enough to secure His love (Zecharlah 12.
14; 7.38, 39.) from Lebanon -Though the fountain is lowly, the source is lofty; fed by the perpetual snows of Lebanon, refreshingly cool (Jeremiah IS. 14), fertilizing the gardens of Damascus. It springs upon earth; its source is heaven. It is now not "sealed," but open " streams" (Revelation 22. 17). 16. Awake—lit., arise. AU besides Is ready; one thing alone is wanted—the breath of God. This follows rightly after His death (ch. 6.12; Acts 2). It is His call to the Spirit to come (John 14. 16); in John 3. 8, compared to "the wind;" quickening (John 6.63; Ezekiel 27.9). Saints offer the same prayer (Psalm
10; Luke 2'?. 40-13). Not merely the Church collectively, but each one member of it (Matthew 18.10, 14; Luke 15.7, 8.5.6; Habakkuk 3.2). The north wind "awakes," or arises strongly, viz., the Holy Ghost as a reprover (,Iohn
24,32). cliain—necklace (Isaiah 62.3; Malachi 3.17), answering to the "shields" hanging in the tower ot David
16.8-11); the south wind "enmes" gently, viz., the Holy Ghost as the comforter (John 14. 16). The west wind brings rain from the sea (1 Kings 18.44, 45; Luke 12.54). The east wind is tempestuous (Job 27.21; Isaiah 27.8) and withering (Genesis 41.23). These, therefore, are not wanted; but first the north wind clearing the air (Job 37.22; Proverbs 25.23), and then the warm south wind iv.i). Cf. tlie "ornament" (1 Peter 3. 4); "chains" (Proverbs 1.9; 3. 22). 10. love—//ebre,/;, love.i : manifold tokens of thy love, much better—answering to her "better" (ch. 1. 2), but with increased force. An Amoebean pastoral character pervades the Song, like the classic Amoebean idylls and eclogues, wine—the love of His saints is a more reviving cordial to Him than wine; cx.gr.,sit the feast in Simon's house (Luke 7. 36, 47; John 4. 32; cf. Zecharlah 10.7). smell of . . . ointments than all spices answering to her praise (ch. 1.3) with increased force. Fragrant, as being fruits of His Spirit in us (Galatians
17); so the Holy Ghost first clearing away mists of gloom, error, unbelief, sin, which Intercept the light of Jesus Christ, then infusing spiritual warmth (2 Corinthians 4. 6), causing the graces to exhale their odour. Let my beloved, Ac.— The bride's reply. The fruit was now at length ripe; the last passover, which He had so desired,
5. 22). 11. drop—always ready to fall, being full of honey, though not always (I'roverbs 10. 19) actually dropping (ch. 5.13; Deuteronomy 32. 2; Matthew 12. 34). honey-comI>— (Proverbs 5. 3 ; 10. 24). under thy tonje;iie—not always on, but under, the tongue, ready to fall (Psalm 55.21), Contrast her former state (Psalm 140. 3 ; Romans 3. 13). " Honey and milk" were the glory of the good land. The change
Is come (Luke 22.7, 15, 16, 18), the only case in which He took charge of the preparations, his—answeri ng to Jesus Christ's "my." She owns that the garden Is His, and the fruits In her, which she does not in false humlllt.v deny (Psalm 66.16; Acts 21.19; 1 Corinthians 15.10) am HU (John 15. 8; Philippians 1. 11). s Illustrated In the penitent thief. Contrast Matthew
?7. 44 with Luke 2;}. 39, Ac. It was lit. with "one" eye, a sidelong glance of love "better than wine," that he re-
CHAPTER V. fi eshed Jesus Christ (v. 9, 10). "To-da,v shalt thou bo with me (cf. V. 8) in Paradise" (v. 12), Is the only joyous sentence 422
Ver. 1-16. 1. AnsiDer to her prayer (Isninh 65.24; Revelation 3. 20). am come—already (ch. 1. 16); "come" (Gen©»
PLANTS MENTIONED IN THE SCRIPTURES.
The Church ts Skh of Love. SOLOMON'S SONG V. A Deteript ion of CJn'HA, Bis 28. 16). sJsttr . . . spo Msc—As Adam's was created of "spontaneously exuding" from the tree, and therefore the best. She designed also to anoint Him. whose " leud was his flesli, out of liis opened side, there being none on earth on a level witli him, so the bride out of the pierced Saviour (Ephesiaus 5. ;iU-S2). liave gat Uered . . . myrrh— His eourse was already complete; the myrrh, &c. (Matthew filled with the drops of night" (Luke 24. 1). Tlie iiiyrrn typifies bitter repentance, the fruit of the Spirit's unction (2 Corinthians 1.21, 22). handles of the lock—sins wliich clo.sed the heart against Him. 6. withdrawn—He fc/ioc Aerf, when she was sleeping; for to have left her then would have ended in the death sleep; He withdraws now that she
2. U; 26.7-12; John 19.39), emblems of the Indwelling of the anointing Holy Ghost, were already gathered, spice
—tU., balsam, liave eatcu—answering to her "eat" (cli.
4. l<j). Uouey-coiMb— distinguished here from liquid "honey" dropping from trees. The last supper, here set is roused, as she needs correction (Jeremiah 2. 17, 19), and can appreciate and safely bear It now, which she could not then. "The strong He'll strongly try" (1 Corintliians forth, is one of espousal, a pledge of the future marriage
10.13). when he spake—rather, because' of His speaking; at the rememt)ranceof His tender words (Job 29. 2, 3; Psalm (oh. 8.14; Revelation 19.9). Feasts often took place in gardens. In tlie absence of sugar, then unknown, honey was more widelj' used than with us. His eating honey with milk indicates His true, yet spotless, human nature from infancy (Isaiah 7.15); and after His resurrection (Luke 24.42). my wine—(John 18.11)—a cup of wrath to Him, of mercy to us, whereby God's word and promises become to us "milk" (Psalm 19.10; 1 Peter 2.2). "My" answers to " His" (ch. 4. 16). The " myrrh (emblem, by its bitterness, of repentance), honey, milk \incipient faith), wine" {strong faith), in reference to believers. Imply that He accepts all tlieir graces, however various in degree, eat—He desires to maHe us partakers In His joy (Isaiah
27. 13 ; 142. 7), or, till He should speak, no answer—(Job '£1.
3-9; 30. 20 ; 34. 29; Lamentations 3. 44.) Weak faith receives immediate comfort (Luke 8. 44, 47, 48); strong faith is tried with delay (Matthew 15. 22, 23). 7. watclunen—historically, the Jewish priests, &c. (see note on w. 2); spiritually, ministei-s (Isaiah 62. 6; Hebrews 13. 17), faithful in "smiting" (Psalm 141. 5), but (as she leaves them, v. 8) too harsh or, perhaps, unfaithful; disliking her zeal wherewith she sought Jesus Christ, first, with spiritual prayer, "opening" her heart to Him, and then in charitable works "about the city;" miscalling It fanaticism (Isaiah 06. 5), and taking away her veil (the greatest indignity to an Eastern lady), as though she were positively immodest. She had before souglit Him by night in the streets, under strong affection (ch. 3. 2-4), and so without rebufi' from " the watchmen," found Him immediately; but now after sinful neglect, she encounters pain and delay. God forgives believers, but it is a serious thing to draw oh His forgiveness ; so the grooving reserve of God towards Israel observable in Judges, as His people repeattheir demandson His grace. 8. She turns from the unsympathizing watchmen to humbler persons, not yet themselves knowing Him, but In the way towards it. Historically, His seciet friends in the night of His withdrawal (Luke 2;). 27, 28). Inquirers may find ("if ye find") Jesus Christ before she who has grieved HisSpirit finds Him again, tell—in prayer (James
55. 1, 2 ; John 6. oS-S? ; 1 John 1. 3). drink abundantly—so as to be ji Hcd (Ephesiaus 5.18; as Haggai 1.6). friends (JoJin 15. 15).
CAJmcLE IV.—Ch. 5. 2, 8. 5.—Prom the Agony or Geth8EMANK TO THE CONVER.SION OF SAMARIA. 8. Suddpn cliange of scene from evening to midnight, from a betrothal feast to cold repulse. He has gone from the feast alone; night is come; He knocks at the door of His espoused; slie liears, but in sloth does not shake off" halfconscious drowsiness, viz., the disciples' torpor (Matthew
26. 40-13), " the spirit willing, the flesh weak" (ef. Romans
7.; GalatiansS). Not total sleep. The lamp was burning beside the slumbering wise virgin, but wanted trimming (Matthew 25. 5-7). It is His voice that rouses her (Jonah
J. 6; Ephesians 5. 14; Revelation 3. 20). Instead of bitter reproaches. He addresses her by the most endearing titles, "my sister, my love," <fec. Cf. His thought of Peter after the denial (Mark 16. 7). dew—which falls heavily in summer nights in the East (see Luke 9. 58). drops of tlie nigUt—(Psalm 22. 2 ; Luke 2% 44.) His death is not expressed, as unsuitable to the allegory, a song of love and
5. 16). sick of love—from an opposite cause (ch. 2. 5) than througli excess of delight at His presence; now excess of pain at His absence. 9. Her own beauty (Ezekiel 16. 14), and love-sickness for Him, elicit now their inquiry (Matthew
5.16); heretofore "other lords liesides Him had dominion over them ;" thus they had seen " no beauty in Him" (Isaiah 26. 13; 53. 2). 10. (1 Peter 3. 15). white and ruddyhealth and beauty. So David (equivalent to beloved), His forefather after the flesh, and type (1 Samuel 17. 42). "The Lamb" is at once His nuptial and sacriticial name(l Peter joy; V. 4 refers to the scene in the judgment hall of Caiaphas, when Jesus Christ employed the cock-crowing and took of love to awaken Peter's sleeping conscience, so that his " bowels wore moved" (Luke 22. 61, 62); v. 5, 6, the disciples with " myrrh," &c. (Luke 24. 1,5), seeking Jesus Christ In the tomb, but finding Him not, for He has withdrawn Himself" (John 7. 34; 13. 33); t;. 7, the trials by watchmen extend through the whole night of His withdrawal from Gethsemane to the resurrection ; they took off' the " veil of Pet/cr's disguise; also, lU., the linen cloth from tlie young man (Mark 14. 51); v.S, the sympathy of friends (Luke 23. 27). nndeliled—not polluted by spiritual adultery (Revelation 14.4; .Iames4.4). 3. Trivial excuses (Luke
I. 19; Revelation 19.7), characterized by white and red; white. His spotless manhood (Revelation 1. 14). The Hebrew for while is properly illuminated by the sun, "white as the light" (cf. Matthew 17. 2); red, in His blood-dyed garment as slain (Isaiah 63. 1-3; Revelation 5.6; 19. 13). Angels are white, not red; the blood of martyrs does not enter heaven. His alone is seen there. clilefestitZ., a standard-bearer ; i. e., as conspicuous above all others, as a standard-bearer is among hosts (Psalm 45. 7; 89. 6; Isaiah
14. 18). coat—rather, «/ie inmost vest, next the skin, taken of Tbefore going to bed. washed . . . feet^—before going to rest, for they had been soiled, from the Eastern custom of wearing sandals, not shoes. Sloth (Luke 11. 7) and despondency (Deuteronomy 7. 17-19). *, A key in the East is usually a piece of wood with pegs In It corresponding to small holes in a wooden bolt within, and is put through a II. 10; .55. 4; Hebrews 2. 10; cf. 2 Samuel 18. 3; Job 33. 23; Philippians 2. 9-11; Revelation 1. 5). The chief of sinners needs the "chiefest" of Saviours. 11. head .. . . gold— Wie Godhead of .lesus Clirist, as distinguished from His Iieel, i. e., His manhood, which was "bruised" by Satan; both together being one Christ (1 Corinthians
11. 3). Also His sovereignty, as Nebuchadnezzar the supreme king was " the head of gold" (Daniel 2. 32-38 ; Colosslans 1. 18), the highest creature, compared with Him, la brass, iron, and clay. "Preciousness" {Greek, I Peter 2. hole in the door, and thus draws the bolt. So Jesus Christ •puts forth His hand (viz.. His Spirit, Ezekiel 3. 14), by (Kebretv, from, so in ch. 2.9) the hole;" In "chastening" (Psam 3S. 2; Revelation 3. 14-22, singularly similar to this passage), and other unexpected ways letting Himself in (Luke 22. 61, 62). bowels . . . moved for him-It is His which are first troubled lor Hs,and which cause ours to be troubled for Him (Jeremiah 31. 20 ; Hosea 11. 8). 5. dropped with myrrh—Tlie best proof a bride could give her lover of welcome was to anoint herself (the back of the hands especially, as being the coolest part of the bo<\y) profit-ieli/ with the best perfumes (Exodus .30. 23; E.sther 2. 12; Proverb* 7. 17); -'Kweet-sme Ulng" is in the Hebrew rather, 7). bushy—cw Wed, token of Headship. In contrast with her flowing locks (ch. 4. 1), the token of her snijjection to Him (Psalm 8. 4-8; 1 Corinthians H. 3, 6-15). The Hebrew Is (pendulous as) the branches of a palm, which, when in leaf, resemble waving plumes of feathers, black—implying youth ; no "gray hairs" (Psalm 102.27; 110. 3, 4; Hosea 7.9). Jesus Christ was crucified in tlie prime of vigour and manliness. In heaven, on the other hand. His hatr Is "white," He being the Ancient of days (Daniel 7. »). These contrasts often concur in Him (v. 10), "white aud
A Detcription of Christ, SOLOMON'S SONG VI. The OhurcKt Faith in Chriai.
Christ. Letoanon—so called from its white limestone rocks, excellent— ;i7., ctoice, i. e., fair and tall as the cedars on Lebanon (Ezekiel 31. 3, &c.). M.ijesty is th€ prominent thought (Psalm 21. 5). Also the cedars' duration (Hebrews 1. 11); greenness (Luke 21. 31), and refuge afl Torded by it (Ezekiel 17. 22, 23). 16. Lit., " His palate is rnddy;" here the "raven" (r. 12), the "dove," as both with Noah in the ark (Genesis 8.); emblems of judgment and mercy. 12. as tlie eyes of doves—ratlier, as doves (Psalm 08. 13) ; bathing in "the rivers;" so combining in their "silver" feathers the whiteness of milk with the sparkling brightness of the water trickling over them (Matthew 3. 16). Tlie "milk" may allude to the white around the pupil of the eye. The " waters" refer to the eye as the fountain of tears of sympatliy (Ezeklel 18. 5, 6; Luke 19. 41). Vivacity, purity, and love, are the three features typified, fitly set—as a gem in a ring; as the precious stones in the high priest's breastplate. Rather, translate as Vulgate (the doves), sitting at the fuhiess of the stream ; by the full stream; or as Maukek (the eyes) set in fulness, not sunk in their sockets (Revelation 5. 6), ("seven," expressing/«i2 perfection), (Zecliariah 3. 9; 4. 10). 13. clieeks—tlie seat of iBeauty, according to the Hebrew meaning. [Gesenius.] Yet men smote and spat on them (Isaiah 50.fi). toed—full, like the raised surface of the garden bed ; fragrant with ointments, as beds with aromatic plants [lit., balsam]. sweet flowers—rather, " terraces of aromatic herbs" " high-raised parterres of sweet plants," in pai'allelism to "bed," which comes from a Hebrew root, meaning elevasweetness, yea, all over loveliness," i. e.. He is the essence of these qualities. "Mouth;" so ch. 1. 2, not the same as "lips" (v. 13), His breath (Isaiah 11. 4; John 20. 22). "All over," all the beauties scattered among creatures are transcendentiy concentrated in Him (Colossians 1. 10; 2.
9). my beloved—for I love Him. my friend—for He loves me (Proverbs 18. 24). Holy boasting (Psalm 34. 2; 1 Corinthians 1. 31).
CHAPTER VI.
Ver. 1-13. 1. Historically, at Jesus Christ's crucifixion and burial, Joseph of Arimathea, and Nicodemus, and otliers, joined with His professed disciples. By speaking of Jesus Christ, the bride does good not only to her own soul, but to others (note, ch. 1. 4; Malachi 3. 16; Matthew
5.14-16). Cf. the hypocritical use of similar words (Matthew 2. 8). 2. gone down—Jerusalem was on a liill (answering to its moral elevation), and the gardens were at a tion, lips— (Psalra 45.2; John 7.46.) IlHes— red lilies. Soft and gentle (1 Peter 2. 22, 23). How difl Terent lips were man's (Psalm 22. 7)! dropping . . . myrrh viz.. His lips, just as the sweet dew-drops which hang in the calix of the lily. 14. rings set with . . . toeryl Hebrev, Tarshlittle distance in the valleys below, toeds of spices—(balsam) which He Himself calls the " mountain of myrrh," Ac. (ch. 4. 6), and again (cli.8. 14), the resting-place of His body amidst spices, and of His soul in paradise, and now in heaven, where He stands as High Priest for ever. Nowhere el.se in the Song is there mention of mountains of spices, feed in . . . gardens i. e., in tlie churches, though He may have withdrawn for a time from the individual believer: she implies an invitation to the daugliters of Jerusalem to enter His spiritual Church, and become lilies, made white by His blood. He is gathering some lilies now to plant on earth, others to transplant into heaven (ch. 5. 1; Genesis .5. 24 ; Mark 4. 28, 29; Acts 7. 60). 3. In speaking of Jesus Christ to others, she regains her own assurance. Lit., "I am for my beloved . . .forme." Reverse order from ch. 2. 16. She now, after the season of darkne.ss, grounds her convictions on His love towards her, more than on hers towards Him (Deuteronomy 33. 3). There, it was the young believer concluding that she was His, from the sensible assurance that He was hers. Tlrxah—meaning pleasant (Hebrews 13.21); "well-pleasing" (Matthew 5.14); the royal city of one of the old Canaanite kings (Joshua 12.24); and after the revolt of Israel, the royal city of its kings, before Oniri founded Samaria (1 Kings 16. 8, 15). No ground ish, so called from the city. The ancient chrj'solite, gold in colour (LXX.), our topaz, one of the stones on the nigli priest's breastplate, also in the foundation of Kew Jerusalem (Revelation 21. ; also Daniel 10. 6). "Are as," is plainly to be supplied, see in v. 13 a similiar ellipsis ; not as Moody Stuart : " ftat-e gold rings." The hands bent in are compared to beautiful rings, in which beryl is set, as the nails are in the fingers. Burkowes explains the rings as cylinders used as signets, such as are found In Nineveh, and which resemble fingers. A ring is the token of sonship (Luke 15. 22). A slave was not allowed to wear a gold ring. He imparts His sonship and freedom to us (Galatians 4. 7); also of authority (Genesis 41. 42; cf. John
6. 27). He seals us in the name of God with His signet (Revelation 7. 2-1), cf. below, ch. 8. 6, where she desires to be her.self a signet-ring on His arms; so "graven on the palms," itc, i. e., on the signet-ring in His hand (Isaiah
49. 16; contrast Haggai 2. 23, with Jeremiah 22. 21). toelly —BuRROWEsand Moody Stuart translate " body." Newton, as it is elsewhere, "bowels;" w'z.. His compassion (Psnim 22.14; Isaiah &3. 15; Jeremiah .31. 20; Hosea 11. 8). bright lit., elabofrately wrought, so as to shine, so His " prepared" body (Hebrews 10. .5); the "ivory palace" of the king fPsalm 45. 8); spotless, pure, so the bride's "neck Is as a tower of ivory" (ch. 7. 4). sapphires—spangling in the girdle roxind. Him (Daniel 10.5). "To the pure all things are pure." As in statuary to the artist the partly undraped figure is suggestive only of beauty, free from indelicacy, so to the saint the personal excellencies of Jesus Christ, typified under the ideal of the noblest human form. As, however, the bride and bridegroom are in public, the usual robes on the person, richly ornamented, are presupposed (Isaiah 11.5). Sapphires indicate His heavenly nature (so .lohn 3. 13, "is in heaven"), even In His humiliation, ovei-lai/ing or cast "over" His ivory human Ijody (Exodus 21. 10). Sky-blue in colour, the height and depth of the love of Jesus Christ (Ephesians 3. for assigning a later date than the time of Solomon to the Song, as Tirzah was even in his time the capital of the north (Israel), as Jerusalem was of the south (Judah). Jerusalem—residence of the kings of Judah, as Tirzah, of Israel (Psalm 48. 1, &c.; 122. 1-3; 12.5. 1, 2). Loveliness, security, unity, and loyalty; also the union of Israel and Judah in the Church (Isaiah 11. 13; Jeremiah 3. 18; Ezekiel 37. 16, 17, 22; cf. Hebrews 12. 22; Revelation 21 2, 12). terriljle—awe-inspiring. Not only armed as acity on the defensive, but as an army on the offensive, banners (Note, ch. 5. 10; Psalm 60.4); Jehovah-nissi (2 Corinthians 10. 4). 5. (Ch. 4. 9 ; Genesis 32. 28 ; Exodus 32. 9-14 ; Hosea 12. 4.) Tills is the way " the army" (i'. 4) " overcomes" not only enemies, but Jesus Christ Him.self, with eyes fixed on Him (Psalm 25. 15; Matthew 11. 12). Hi.stoi ically.
18). 15. pillars—strength and steadfastness. Contrast man's " legs" (Ecclesiastes 12.3). Allusion to the temple
3, 4,5, represent the restoration of Jesus Christ to His Church nt the resurrection; His sending her forth as an army, with new powers (Mark 16. 15-18, 20); Ills rehearsing the same instructions (cf. 6, note) us when with tliein (Luke 21. 44). overcome— have taken me by storm. 6. Not vain repetition of ch. 4. 1, 2. The use of the same words shows his love unchanged after her temporary unfaithfulness (Malachi 3. 6). 8, threescore—indefinite number, as ch. 3. 7. Not queens, Ac, of iSolomon, but witnesse* of the espousals, rulers of the earth contrasted with the saints, who, though many, are but "one" bride (Isaiah (1 Kings 5. S, 9; 7. 21), the "cedars" of "Lebanon" (Psalm
147. 10). Jesus Christ's "legs" were not brolven on the cross, thougli the tliieves' were; on them rests the weiglit of our salvation (Psalm 75. 3). soclcets of goltl—His sandals, answering to the bases of tlie pillars; "setup from everlasting" (Proverbs 8.22,2:3). From tlie head (r. 11) to the feet, "of line gold." He was tried in the fire and found witliout alloy, countenance—rather. His iinpecl. Including l)olh mien and stature (cf. Jl/arj/m, 2 Samuel 'i'",.
21 with 1 Chronicles 11.2:?). From the several pK/v.t, she proceeds to the general effect of the wlioU person of Jesus
52. 15; Luke 22. 25, 26; John 17. 21; 1 Coriiitlilans 10. 17). The one bride is contrasted with the many wives whom Ckrists Love for the Church. SOLOMON'S SONG VII. The Graces of the Church Desci {bed. of Jacob's victorious conflict by prayer (Genesis 32. 2, 9, 22-
Eastern kings had In violation of the marriage law (1 Kings 11. 1-3). 9. Hollow professors, like half wives, have no part in the one bride, only one of her mother
30). Thougli she is peace, yet she has warfare here, between flesh and spirit within and foes without; her strength, as Jacob's at Mahanalm, is Jesus Christ and His host enlisted on her side by prayer; whence she obtains those graces which raise the admiration of the daughters of Jerusalem.
-viz., "Jeiusaleni above" (Galatians 4.26). The "little
Bister" (ch. 8. 8) is not inconsistent with her being "the only one;" for that sister is one with herself (John 10. 16). choice—(Ephesiaus 1. 4 ; 2Thessalonians 2. 13.) As she exalted Him above all others (ch. 5. 10), so He now her. daughters . . . blessed her—(Isaiah 8. 18; 61.9; Ezekiel
CHAPTER VII.
Ver. 1-13. thy feet—rather, <7ij/s'otn£rj (Psalm 17. 5). Evident allusion to Isaiah 52. 7 : " How beautiful . . . are the
16. 14 ; 2 Thessalonians 1. 10.) So at her appearance after Pentecost (Acts 4. 13; 6. 15; 24. 25 ; 28. 28). 10. The words expressing the admiration of the daughters. Historically (Acts 5. 24-39). as the morning—as yet she is not come to the fulness of her light (Proverbs 4. 18). moon—shining feet of him . . . that publisheth peace" (Shulamite, ch. 6.
13). shoes—sandals are richly jewelled in tlie East (Luke
15. 22; Epliesians 6. 15). Slie is evidently "on the mountains," whither slie was wafted (ch. 6. 12), above the daughters of Jerusalem, who therefore portray her feet first, daughter—of God tlie Father, with whom Jesus Christ in the night, by light borrowed from the sun ; so the bride. In the darkness of this world, reflects tlie light of the Sun of rigliteousness (2 Corinthians 3. 18). sun—her light of justification is perfect, for it is His (2 Corinthians 5. is one (Matthew 5. 0), "children of (tlie) God" (of peoxe), equivalent to Shulamite (Psalm 45. 10-15; 2 Corinthians 6.
21; IJolm 4. 17). Tlie moon has less light, and has only one half illuminated ; so the bride's sanctificatlon is as yet imperfect. Her future glory (Matthew 13. 43). army —<v. 4.) The climax requires this to be applied to the starry and angelic hosts, from which God is called Lord of Sabaoth. Her final glory (Genesis 15. 5 ; Daniel 12. 3
18), as well as bride of Jesus Christ. "Prince's," therefore princely herself, freely giving the word of life to others, not sparing her " feet," as in ch. 5. 3 ; Exodus 12. 11. To act on the ofl"ensive is defensive to ourselves, joints—rather, the rounding ; tlie full graceful curve of the hips in the female figure; like the rounding of a necklace (as the Hebrew for "jewels" means). Cf. with tlie English Version, Ephesians 4. 13-16; C'olossians 2. 19. Or, applying it to the ptrdie binding together the robes round the hips (Ephesians 6. 14.) cunning workman—(Psalni 139. 14-16; Ephfesians 2. 10, 22; 5. 29, 30, 32.) 2. navel—rather, girdle-clasp, called from tlie part of the person underneath. The "shoes"
Revelation 12.1). The Church Patriarchal, "the morning;" Levitical, "the moon;" Evangelical, "the sun;" Triumphant, "the bannered army" (Revelation 19. 14). 11. The bride's words; for she everywhere is the narrator, and often soliloquizes, which He never does. The first garden (ch. 2. 11-13) was that of spring, full of flowers and grapes not yet ripe; tlie second, autumn, with spices (whicli are always connected with the person of Jesus (v. 1) prove that dress is throughout presupposed on all parts where it is usually worn. She is "a bride adorned for her husband;" the "uncomely parts," being most adorned (1 Corinthians 12. 23). The girdle-clasp was adorned with red rubies resembling the "round goblet" (crater or mixer) of spice-mixed wine (not "liquor," ch. 8.
Christ), and nothing unripe (ch. 4. 13, Ac). The third here, of " nuts," from the previous autumn; the end of winter, and verge of spring; the Church in the upper room (Acts
1. 13, &c.), when one dispensation was just closed, the other not yet begun ; the hard shell of tlie old needing to be broken, and its Inner sweet kernel extracted [Origen] (Luke 24. 27, 32); waiting for the Holy Ghost to usher in spiritual spring. The walnut is meant, with a bitter outer husk, a hard shell, and sweet kernel. So the Word is distasteful to the careless; wlien awakened, the sinner finds the letter hard, until the Holy Ghost reveals the sweet inner spirit, fruits of the valley Mauber translates, "the bloomi>\g products of the river," i. e., tiie plants growing on the margin of tiie river flowing througli the garden. Slie goes to watch the first sproutings of the various plants. Vi. Sudden outpourings of the Spirit on Pentecost (Acts 2.), wliilst the Cliurch was using the means (answering to " the garden," v. 11 ; John 3. 8). Ammi-nadlb —supposed to be one proverbial for swift driving. Similarly (ch. 1. 9). Rather, my willing people (Psalm 110. 3). A willing chariot bore a "willing people;" or Nadib is the Prince, Jesus Christ (Psalm 68. 17). She is borne in a moment into His presence (Epliesians 2. 6). 13. Entreaty of the daugliters of Jerusalem to her, in her chariot-like
2; Isaiah 5. 22). The wine of the "New Testament in His blood" (Luke 22. 20). The spiritual exhilaration bj' it was mistaken for that caused by new wine (Acts 2. 13-17; Ephesians 5. 18). belly i. e., the vesture on it. As In Psalms 45. 13, 14, gold and needlework compose the bride's attire, so golden-coloured "wheat" and white "lilies" here. The ripe grain, in token of harvest joy, used to be decorated with lilies; so the accumulated spiritual food (John 6.35; 12. 24), free from chaff, not fenced with thorns, but made attractive by lilies (believers, ch. 2. 2; Acts 2. 46, 47 ; 5. 13, 14, in common partaking of it). Associated with the exhilarating wine-cup (Zechariah 9. 17), as here. 3. The daughters of Jerusalem describe her in the same terms as Jesus Christ in ch. 4. 5. The testimonies of heaven and earth coincide, twins—faith and love. 4. tower of ivory—in ch. 4. 4, Jesus Christ saitli, "a tower of David builded for an armoury." Strength and conquest are the main thought in His description ; here, beauty and polished whiteness ; contrast ch. 1. 5. tishpools—seen by Burckhardt, clear (Revelation 22. 1), deep, quiet, and full (1 Corinthians 2. 10, 15). Heshbon east of Jordan, residence of tlie Aniorite king, Sihon (Numbers 21. 25, &c.), afterwards held by Gad. Bath-rab- \>lm.—Daughter of a multitude; a crowded thoroughfare. Her eyes (ch. 4. 1) are called by Jesus Christ, "doves' eyes," waiting on Him. But here, looked on by the daugliters of Jerusalem, they are compared to a placid lake. She is calm evea amidst the crowd (Proverbs 8. 2; John 16. 3;J). nose—or, /oce. tower of Lebanon—a border flight from them (cf. 2 Kings 2. 12; 2 Samuel 19. 14). Shulamlte—new name applied to her now first. Feminine of Solomon, Prince of Peace; His bride, daughter of peace, accepting and proclaiming it (Isaiah 52. 7; John 14. 27; Romans 5. 1 ; Epliesians 2. 17). Historically, tliis name answers to the time wlien, not without a Divine design in it, the young Churcli met in Solomon's porch (Acts 3. 11 ; 5. 12). The entreaty, "Return, O Shulamite," answers to tiie people's desire to keep Peter and John, after the lame man was lieaied, when they were about to enter tlie temfortress, watching the hostile Damascus. Towards Jesus Christ her face was full of holy shame (ch. 4. 1, 3, notes); towards spiritual foes, like a watchtower (Habakkuk 2. ple. Tiieir reply attributing the glory not to themselves, but to Jesus Christ, answers to the bride's reply here, "What will ye see"' in me? "As it were," &c. She accepts the name Shulamite, as truly describing her. But adds, lliat tho\igh "one" (v. 9), she is nevertlieless "two." Her glories archer Lord's, beaming through lier (Epliesians '). 31, 32). Tlie two armies are the family of Jesus Christ In h(»iven, and tliat on earth, joined and one witlj Him; tlie one militant, the otlier triumpiiant. Or Jesus Clirist and His ministering angels are one army, the Cluirch tlie otlier, botli being one (John 17.21, 22). Altuaiou is made to Malianuim (meaning two hosts), the scene
1 ; Mark 13. .57 ; Acts 4. 13), elevated, so that she looks not up from earth to heaven, but down from heaven to earth.
If we retain "nose," discernment of spiritual fragrance Is meant. 5. upon thee—tlie 7iearf-cZ» e«.? " upon" her. Carmel—signifying a tvell-cultivated field (Isaiah 35. 2). In ch.
5. 15 He is compared to majestic Lebanon; she here, to fruitful Carmel. Her head-dress, or crown (2 Timothy 4.
8; 1 Peter 6.4). Also the souls won by her (1 Thessalonians 2. 19. 20), a token of her fru Ufulncss. purple—roy
The Church's Faith and Desire. SOLOMON'S SONG VIII. The Love of the Church to Christ, CHAPTER VIII. alty (Revelation 1. 6). As applied to hair, it expresses the glosKy splendour of blacl hair (lit., pendulous hair) so much admired in tiie East (ch. 4. 1). Whilst the King compares her hair to the flowing hair of goats (the token of her subjection), the dangliters of Jerusalem compare it to royal purple, galleries—(so ch. 1. 17. Margin ; Revelation 21.8.) But MAtJKEK translates here, "flowing ring-
Ver. 1-14. 1. He had been a brother already. Why, then, this prayer here? It refers to the time after His resurrection, when the previous outward intimacy with Him was no longer allowed, but it was implied it should be renewed at the second coming (John 20. 17) ; for tliis the Ciiurch here prays; meanwhile she enjoys inward .spiritual communion with Him. The last whoever "kissed" Jesus Christ on earth was the traitor Judas. The bride's return with the King to her mother's house answers to Acts 8. 25, after the mission to Samaria. The rest spoken of (i>. 4) answers to Acts 9. 31. tliat sucked . . . mother a brother born of the same mother; the closest tie. %. Her desire to bring Him into her home circle (John 1. 41). who would Instruct mc—rather, " thou wouldest instruct me," viz., how I might best please thee (Isaiali 11. 2. lets ;" with tliese, as witli thongs (so Lee, from the Arabic, translates it) " tlie King is held" bound (ch. 6. 5; Proverbs
6. 25). Her purple crown of martyrdom especially captivated tlie King, appearing from His galleries (Acts 7.55.
56). As Samson's strength was in his locks (Judges 16. 17). Here lirst the daughters see the King themselves. 6. Nearer advance of the daughters to the Church (Acts 2.
47; 5. 13, end). Love to her is the first token of love to Him (1 John 5. 1, end), delights—fascinating charms to them and to the King (v. 5; Isaiah 62. 4, Hephzi-bah). Hereafter, too (Zephaniah 3. 17; Malachi 3. 12; Revelation
3; 50.4; Luke 12.12; John 14.26; 16.13). spiced wineseasoned with aromatic perfumes. Jesus Christ ought to have our choicest gifts. Spices are never introduced in the song in His absence; therefore the time of His return from " tlie mountain of spices" [v. 14) is contemplated. The cup of betrothal was given by Him at the last supper; the cup of marriage shall be presented by her at His return (Matthew 26. 29). Till then the believer often cannot feel towards, or speak of. Him, as he would wish. 3, 4. The "left and right hand," &c., occurred only once actually (ch. 2. 6), and here optatively. Only at His first manifestation did the Church palpably embrace Him; at His second coming there shall be again sensible communion with Him. The rest in v. 4, which is a S2jiritual realization of the wish in v. 3 (1 Peter 1. 8), and the charge not to disturb it, close the 1st, 2d, and 4th canticles; not the 3d, as the bridegroom there takes charge Himself; nor the 21.9). 7. palm tree—(Psalm 92. 12.) The sure sign of wa<cr near (Exodus 15. 27 ; John 7. 38). clusters—not of dates, as Woody Stuakt thinks. The parallelism (u. 8), " clusters of the vine," sliows it is here clusters of grapes. Vines were often trained (termed "wedded") on other trees. 8. The daughters are no longer content to admire, but resolve to lay hold of her fruits, high though these be. The palm stem is bare for a great height, and has its crown of fruit-laden boughs at the summit. It is the symbol of triumpliant joy (John 12. 13); so hereafter (Revelation 7. 9). breasts—(Isaiah 66. 11.) tlie vine—Jesus Christ (Hosea 14. 7, end; John 15. 1). nose—i.e., breath; the Holy Gliost breathed into her nostrils by Him, whose " mouth is most sweet" (ch. 5. 16). apples—citrons, ofl" the tree to wliich He is likened (ch. 2. 3). 9. roof of tliy moutli—thy voice (Proverbs 15. 23). best wine—tlie new wine of the gospel kingdom (Mark 14. 25), poured out at Pentecost (Acts 2. 4, 13, 17). for my beloved—(Ch. 4. 10.) Here fii'st tiie daugliters call Him theirs, and become one with tlie bride. Tlie steps successively are.(ch. 1. 5) where they misjudge her (ch. 3. 11); ch. 5. 8, where the possibility of their finding Him, before she regained Him, is expressed; ch. 5. 9 (ch. 6. 1 ; 7. 6, 9), (Jolin 4. 42.) causing . . . asleep to speak—( Isaiali 35.6; Mark 5.19,20; Acts 2.47; Ephesians 5. 14.) Jesus Christ's first miracle turned water into "good wine kept until now" (John 2.); just as the gospel revives those asleep and dying under the law (Proverbs 31. 6; Romans 7. 9, 10, 24, 25; 8. 1). 10. Words of the daughters o; Jerusalem and the bride, now united Into one (Acts 4. 32). They are mentioned again distinctly
5tli, as. If repose formed its close, we might mistake the present state for our rest. The broken, longing close, like that of the whole Bible (Revelation 22. 20), reminds us we are to be waiting for a Saviour to come. On "daughters of Jerusalem," see note, ch. 7. 10.
Canticle V.—Ch. 8. 5-14.—From the Call of the GenTiLr;s TO THE Close of Revelation. 5. Wiio is this— Words of tlie daughters of Jerusalem, i. e., the churches of Judea; referring to Paul, on his return from Arabia (" the wilderness"), whither he had gone after conversion (Galatians 1. 15-24). I raised thee . . . she . . . bare tliee (Acts 26. 14-16.) The first words of Jesus Christ to the bride since her going to the garden of nuts (ch. 0.9, 10); so His appearance to Paul is tlie only one since His ascension ; V. 13 is not an address of Him as visible: lier reply implies He is not visible (1 Corinthians 15. 8). Spiritually, she was found in the moral wilderness (Ezekiel 16. 5, Hosea 13. 5); but now she Is "coming up from" it (Jeremiah 2. 2; Hosea 2. 14), especially in the last stage of her journey, her conscious weakness casting Itself the more wholly on .lesus Christ (2 Corinthians 12.9). "Raised" (Iphesians 2. 1-7). Found ruined under the forbidden tree (Genesis 3.); restored under the shadow of Jesus Christ crucified, "the green tree" (Luke 23.31), fruit-" bearing" by the cross (Isaiah 53. 11 ; John 12. 24). Born again by the Holy Ghost" "there" (Ezekiel 16. 3-6). In this verse, her dependence, in the similar verse, ch. 3. 6, &c., His omnipotence to supj>ort her, are brought out (Deuteronomy 33. 26). 6. Implying approaching absence of the Bridegroom, seal —having her name and likeness engraven on it. His Holy Priesthood also in heaven (Exodus 28.6-12, 15-30; Hebrews 4. 14); "his heart" tliere answering to "thine heart" here, and "two shoulders" to "arm." (Cf. Jeremiah 22. 24, with Haggal 2. 23.) By the Holy Ghost (Ephesians 1. 13, 14). As in V. 5, slie was " leaning" on Him, i. e., her arm on His arm, her head on His bosom; so she prays now that before they part, her impression may be engraven both on Plis lieart and His ann, answering to His (ch. 8. 4), as fresh converts were being added from among inquirers, and these needed to be charged not to grieve the Spirit, bis desire Is toward mc—strong assurance. He so desires us, as to give us sense of His desire toward us (Psalm 139. 17, 18 ; Luke 22. 15; Galatians 2. 20; 1 John 4.
16). H. lielrt—the country. " The tender grape (Maureb translates, flowers) and vines" occurred before (ch. 2. 13). But here she prepares for Him all kinds of fruit old and new; also, she anticipates, in going forth to seek them, communion witli Him in " loves." " Early" Implies immediate earnestness. " Tlie villages," imply distance from Jerusalem. At Stephen's death the disciples were scattered from it Ihrougli Judea and Samaria, preaching the word (Acts 8). Jesus Christ was witli them, confirming the word with miracles. They gathered the old fruits, of which Jesus CIn ist had sown the seed (John 4,), as well as new fruits, lodge—forsaking \ome for Jesus Christ's sake (Matthew 19.29). 13. (Mark 1.35; John 9. 4; Galatians 6. 10.) Assurance fosters diligence, not indolence. 13. mandrakes Hebrew, dudaim, from a root meaning to love ; love-apples, supposed to exhilarate the spirits and excite love. Only here and Genesis 30. 14-16. Atropa mandragora at Linnoeus; its leaves like lettuce, but dark green, flowers purple, root forked, fruit of the size of an apple, ruddy and sweet-smelling, gathered in wheatharvest, /. e., in May. (Mariti, ii. 195.) gates—the entrance to the kioslc or summer-house. Love "lays up" the best of everything for the person beloved (1 Corinthians 10. 31 love and His poivcr (Psalm 77. 15 ; see Genesis Si. 18 ; Isaiah
62.3). love is strong as death—(Acts 21. 13; Romans 8.
35-39; Revelation 12. 11.) This tlieir love unto death flows from His (John 10. 15; 15.13). Jealousy . . . tl»e grave— Zealous love. Jealous of all that would come between the soul and Jesus Christ (1 Kings 19.10; Psalm 100.30, 31.
Philipplans 3. 8; 1 Peter 4. 11), thereby really, though unconsciously, laying up for itself (1 Timothy 6. 18, 19).
Introduction. ISAIAH. Inlroductum,
Lnke 9. 60; 11. 26; 1 Corinthians 16. 22). cniel—rather, unjolnt-Cliurch speaks of Jesus Christ's vineyard. Trans> ference of it from the Jews, who rendered not the fruits, as is implied by the silence respecting any, to the Gentiles (Matthew 21. 33-43). Baal-hamon—equivalent to ih« owner of a multitude ; so Israel in Solomon's days (1 Kings
!/ielding, hard; as the grave will not let go those whom it once holds fJohn 10. 28). a moat vehement flame lU., the fire-flame of Jehovah (Psalm 80. 16; Isaiah 6. 6). Nowliere else is Ood's name found in tlie Song. The zeal that burnt In Jesus Christ (Psalm 69.9; Luke 12.49, 50) kindled in His followers (Acts 2. 3; Romans 15. 30; Philipplans 2. 17). 7. waters—in contrast with the "coals of fire" (i). 6; 1 Kings
4.20); so Isaiah 5. 1, "a, very fruitful hill:" abounding in privileges, as in numbers, thousand pieces viz., silverings, or shekels. The vineyard had 1000 vines probably
18. 33-38). Persecutions (Acts 8. 1) cannot quench love (Hebrews 10. 34 ; Revelation 12. 15, 16). Our many provocations have not quenched His love (Romans 8. 33-39). If. . . give all the substimce . , , contemned—nothing short of Jesus Christ Himself, not even heaven without Him, can satisfy the saint (Philippians 3. 8). Satan ofl'ers the world, as to Jesus Christ (Matthew 4. 8), so to the saint, in vain (1 John a vine at a silvering (Isaiah 7.23), referring to this passage, la. "mine" by grant of the true Solomon. Not merely "let out to keepers," as in the Jewish dispensation of works, but "mine" by grace. This is "before me," i. e., in my power. [Mauker.] But though no longer under constraint of "keeping" the law as a mere letter and covenant of works, love to Jesus Christ will constrain her the more freely to render all to Solomon (Romans 8. 2-4; 1 Corinthians 6. 20; Galatians 5. 13; 1 Peter 2. IC), after having paid what justice and His will require should be paid to others (1 Corinthians 7. 29-31; 'J. U). "Before me" may also mean "I will never lose sight of 2.15-17; 5.4). Notliing but our love in turn can satisfy Him (I Corinthians 13. 1-3). 8. The Gentile Church (Ezekiel 16.48). "We," i. e., the Hebrew Church, wliich iieretofore admitted Gentiles to communion, only by becoming Judaic proselytes. Now first idolatrous Gentiles are admitted directly (Acts 11. 17-26). Generally, the saint's anxiety for other souls (Mark 5. 19 ; John 4. 28, 29). no breasts —neither faith nor love as yet (note, ch. 4.5), which "come by hearing" of Him who first loved us. Not yet fit to be His bride, and mother of a spiritual ol Tspring. what shall we do—the chief question in the early Church at the first council (Acts 15). How shall " the elder brother" treat the "younger," already received by the Father (Luke 15. 25-32)? Generally (2 Samuel 15. 15; John 9. 4 ; Acts it" (contrast ch. 1. 6). [Moody Stuart.] She will not keep it for herself, though so freely given to her, but for His use and glory (Luke 19. 13; Romans 6. 15; 14. 7-9; I Corinthians 12. 7). Or the "two hundred" may mean a double. tithe (two-tenths of the whole paid back by Jesus Clirist, as the reward of grace for our surrender of aii (the thousand) to Him (Galatians 6. 7; Hebrews 6. 10); then she and " those that keep" are the same. [Adelaide Newton.] But Jesus Clirist pays back not merely two tithes, bat His all for Our all (1 Corinthians 3.
9. 6; Galatians 6. 10). In the day . . . spoken for—t. e., when she shall be sought in marriage (Judges 14. 7), viz., by Jesus Christ, the heavenly bridegroom. 9. wall . . . door —the very terms employed as to the Gentile question (Acts
21-23). 13. Jesus Christ's address to her; now no longer visibly present. Once she "had not kept" lier vineyard (ch. 1. 6); now she "dwells" in it, not as its owner, but its superintendent under Jesus Christ, with vine-dressers ("companions"), ex. gr., Paul, &c. (Acts 15. 25, 26), under her 14.27; Ephesians 2. 14). If she be a wall in Zion, founded on Jesus Christ (1 Corinthians 3. 11), we will not "withstand God" (Acts 11. 17; 15.8-11). But If so, we must not (v. 11, 12); these ought to obey her when she obeys Jesus Christ. Her voice in prayer and praise is to be heard continually by Jesus Clirist, if her voice before men is to be eflective (ch. 2. 14, end; Acts 6. 4; 13. 2, 3). 14. (See note, ch. 2. 17.) As she began with longing for His first coming (ch. 1. 2), so she ends with praying for His second coming (Psalm 130. 6; Philippians 3. 20, 21; Revelation 22. 20). Moody Stuart makes the roe upon spices to be the musk-deer. As there are four gardens, so four mountains, which form not mere images, as Gilead, Carmel, &c., but part of the structure of the Song. (1.) Bether, or division (ch. 2. 17), God's justice dividing us from God; (2.) Those "of leopards" (ch. 4. 8), sin, the world and Satan ; (3.) That " of myrrh and aloes" (ch. 4. 6, 14), the sepulchre of Calvary; *' build" (Acts 15. 14-17) on her " wood, hay, stubble" (1 Corinthians 3. 12), i. e., Jewish rites, &o., but "a palace of silver," i. €., all the highest privileges of church communion (Galatians 2.11-18; Ephesians 2.11-22). Image from the splendid turrets " built" on the " walls" of Jerusalem, and flanking the " door," or gateway. The Gentile Church is the "door," the type of catholic accessibleness (1 Corinthians 10. 9); but it must be not a mere thoroughfare, but furnished wltli a wooden framework, so as not merely to admit, but also to safely enclose: cedar is fragrant, beautiful, and enduring. 10. The Gentile Church's joy at its free admission to gospel privileges (Acts 15. 30, 31). She is one wall in the spiritual temple of the Holy Ghost, the Hebrew Church is the other ; Jesus Christ, the common foundation, joins them (Ephesians 2. 11-22). breasts . . . towers—alluding to the silver palace, which the bridal virgins proposed to build on her (f. 9). "Breasts" of consolation (Isaiah 6G. 11); faith and love (1 Thessalonians 5.
(4.) Those " of spices," here answering to " the hill of frankincense" (ch. 4. 6), where His soul was for the three days of His death, and heaven, where He is a High Priest now, ofl'ering incense for us on the fragrant mountain of His own finished work (Hebrews 4. 14; 7. 25; Revelation 8. 3, 8); opposed to her previous state, " no breasts" (u. 8; 2Thessalonians 1.3). Thus Ezekiel 16.48, 61 was fulfilled, both Samaria and the Gentiles being joined to the Jewish gospel Church, favour—rather, peace. The Gentile Church too is become the Shulamite (ch. 6. 13), or peciee-enjoying bride of Solomon, i. e., Jesus Christ, the Prince of Peace (Romans 5. 1 ; Ephesians 2. 14). Reject not those whom God accepts (Numbers 11. 28; Luke 9. 49; Acts 15. 8, 9). Rather, superadd to such every aid and privilege (r. 9). 11. The 4); thus He surmounts the other three mountains, God's justice, our sin, death. The mountain of spices is as much greater than our sins, as heaven is higher than earth (Psalm 103. 11). The abrupt, unsatisfied close with the yearning prayer for His visible coming shows that the marriage is future, and that to wait eagerly for it is our true attitude (1 Corinthians 1. 7; 1 Thessalonians 1. 10; Titus 2. 13 ; 2 Peter 3. 12).
THE BOOK OF THE PROPHET
ISAIAH. INTEODUCTION.
Isatah, son of Amoz (not Amos); contemporary of Jonah, Amos, Hosea, in Israel, bui younger than they; and of Mlcnh, in Judah. His call to a higher degree of the prophetic office (ch. 6.) is assigned to the last year of Uzziah, ». « , "54 B C. The chapters 1.-5. belong to the closing years of that reign ; not, as some think, to Jotham's reign ; in th4
Introduction. ISAIAH. Introduction. reign of the latter he seems to have exercised his office only orally, and not to have left any record of his prophecies, because they were not intended for all ages. Chs. 1.-5. and ti. are all that was designed for tlie Church universal of the prophecies of tlic first twenty years of his office. New historical epochs, such as occurred in the reigns of Aiiaz and Hezekiah, when the affairs of Israel became interwoven with those of the Asiatic empires, are marked by prophetic writings. Tlie prophets had now to interpret the judgments of the Lord, so as to make the people conscious of His punitive justice, as also of His mercy. Clis. 7.-10. 4 belong to tlie reign of Ahaz. Chs. 36.-;J9. are historical, reaching to the fifteenth year of Hezekiah; probably chs. 10.-12. and all from ch. 13. to 26., inclusive, belong to the same reign; the historical section being appended to facilitate the right understanding of these propliecies ; tlius we have Isaiah's office extending from about 7(i0 to 713 B.C., forty-seven years. Tradition (Talmud) represents him as having been sawn asunder by Manasseli with a wooden saw, for having said that he had seen Jehovah (Exodus 3:3.20; 2 Kings
21.16; Hebrews 11. 37). 2 Chronicles 32. 32 seems to imply that Isaiah survived Hezekiah ; but "first and last" is not added, as in 2 Chronicles 26. 22, which makes it possible that his history of Hezekiah was only carried up to a certain point. The second part, clis. 40.-66., containing complaints of gross idolatry, needs not to be restricted to Manasseh's reign, but is applicable to previous reigns. At the accession of Manasseh he would be eighty-four, and if he prophesied for eight years afterwards, he must have endured martyrdom at ninety-two; so Hosea prophesied for sixty years. And Eastern tradition reports that he lived to one hundred and twenty. The conclusive argument against the tradition is that, according to the inscription, all Isaiah's prophecies are included in the time from Uzziah to Hezekiah; and tlie internal evidence accords with this.
His WIFE is called the prophetess, i. e., endowed, as Miriam, with a prophetic gift. His CHILDREN were considered by him as not belonging merely to himself; in their names, Shear-Jashub, " the remnant stiall return," and Maher-shalal-hash-baz, " speeding to the spoil, he hasteth to the prey," the two chief points of his prophecies are intimated to the people, the judgmentt of the Lord ou the people and the world, and yet His mercy to tlie elect.
His Garment of sackcloth (ch. 20. 2), too, was a silent preaching by fact; he appears as the embodiment of that repentance which he taught.
His Historical Works.—History, as written by the prophets. Is retroverted prophecy. As the past and future ' alike proceed from the essence of God, an inspired insight into tlie past implies an Insight into the future, and vice versa. Hence most of the Old Testament histories are written by prophets, and are classed with their writings; the Chronicles being not so classed, cannot have been written by them, but are taken from historical monographles of theirs; e.g., Isaiah's life of Uzziah, 2 Clironicles 26. 22; also of Hezekiah, 2 Chronicles 32. 32; of these latter all that was important for all ages has been preserved to us, whilst the rest, which was local and temporary, has been lost.
The Inscription (cli. 1. 1) applies to the whole book, and implies that Isaiah is the author of the second part (chs.
40.-66.), as well as of the first. Nor do the words, "concerning Judali and Jerusalem," oppose the idea that the inscription applies to the whole; for whatever he says against other nations, he says on account of their relation to Judah. So the inscription of Amos, "concerning Israel," though several prophecies follow against foreign nations. Ewald maintains that chs. 40.-66., though spurious, were subjoined to the previous portion, in order to preserve the former. But it is untrue that the first portion is unconnected with those chapters. The former ends with the Babylonian exile (ch. 39. 6), the latter begins witli the coming redemption fx'om it. The portion, chs, 40.-46., has no heading of its own, a proof that it is closely connected with what precedes, and fails under the general heading in ch. 1. 1. Josephus, Antiquities, 11. 1, sec. 1, 2, says that Cyrus was induced by the prophecies of Isaiah (ch. 44. 28 ; 45. 1, 13) to aid the Jews in returning and rebuilding the temple. Ezra 1. confirms this ; Cyrus in his edict there plainly refers to the prophecies in the second portion, which assign the kingdoms to him from Jehovah, and the duty of rebuilding the temple. Probably he took from them his historical name Cyrus {Coresh). Moreover, subsequent prophets imitate this second portion, which Ewald assigns to later times ; e. g., cf. Jeremiah 50. 51 with Isaiah's predictions against Babylon. "The Holy One of Israel," occurring but three times elsewhere in the Old Testament, is a favourite expression in the second, as in the first portion of Isaiah: it expresses God's covenant faithfulness In fulfilling the promises therein : Jeremiah borrows tlie expression from him. Also Ecclesiasticus 48. 22-25 ("comforted "), quotes ch. 40. 1 as Isaiah's. Luke 4. 17 quotes ch. 61. 1, 2 as Isaiah's, and as read as such by Jesus Christ in the synagogue.
The Definiteness of the prophecies is striking: As in the second portion of Isaiah, so In Micah 4. 8-10, the Babylonian exile, and the deliverance from it, are foretold 150 years before any hostilities had arisen between Babylon and Judah. On the other hand, all the propliets who foretell the Assyrian invasion coincide in stating, that Judah should be delivered from it, not by Egyptian aid, but directly by the Lord. Again Jeremiah, in the height of the Chaldean prosperity, foretold its conquest by the Medes, who should enter Babylon through the dry bed of the Euphrates on a night of general revelry. No human calculation could have discovered these facts. Eichorn terms these prophecies "veiled historical descriptions," recognizing In spite of himself that they are more than general poetical fancies. Isaiah 53. was certainly written ages before the Messiah, yet it minutely portrays His sufferings: these cannot be Jewish inventions, for the Jews looked for a reigning, not a sufl Tering Messiah.
Rationalists are so far right that The Prophecies are on a General Basis whereby they are distinguished from soothsaying. Theyreston the essential idea of God. The prophets, penetrated by this inner knowledge of His character, became conscious of the eternal laws by wliicli tlie world is governed : that sin is man's ruin, and must be followed by judgment, but that God's covenant mercy to His elect is uncliangeable. Without proplietism, the elect remnant would have decreased, and even God's judgments would have missed their end, by not being recognized as such : they would have been unmeaning, isolated facts. Babylon was in Isaiali's days under Assyria ; it had tried a revolt unsuccessfully: but the elements of Its subsequent success and greatness were then existing. Tlie Holy Ghost enliglitened his natural powers to discern this its rise; and his spiritual faculties, to foresee its fall, the sure consequence, in God's eternal law, of the pride which Pagan success generates—and also Judah's restoration, ua the covenant people, with wliom God, according to His essential character, would not be wroth for ever. True conversion is the prophet's grand remedy against all evils : in this alone consists liis politics. Rebuke, threatening, and promise regularly succeed one another. The Idea at the basis of all is in cli. 26. 7-9; Leviticus 10. 3; Amos 3. 2. The Use of the Present and Prktkhite in propliecy is uo proof that the autlior is later than Isaiah. For *«er* view the future as present, and indicate what is ideally past, not really past; seeing things in the light of God, who "calls the things tliat are not as tliough they were." Moreover, as in looking from a heighton a landscape, (ill's eem close together which are really wide apart, so, in events foretold, the order, succession, and grouping aie pre-
42»
27ie Prophtl Complaineth ISAIAH I. of Judah for her J(el)ellwn, sented, but the intervals of time are overlooked. The time, hovever, Is sometimes marked (Jeremiah 25. 12; Daniel 9.
20). Tliu.s the deliverance from Babylon, and that effected by Messiah, are in rapid transition grouped together by THE Law of Prophetic Suggestion; yet no propliet so confounds the two as to make Messiah the leader of Israel from Babylon. To the prophet there was probably no double sense; but to his spiritual eye the two events, though distinct, lay so near, and were so analogous, that he could not separate them in description without unfaithfulness to the picture presented before him. The more remote and antityplcal event, however, viz., Messiah's coming, l« that to which he always hastens, and which he describes with far more minuteness than he does the nearer type; e. j., Cyrus (cf. ch. -15. 1 with 53). In some cases he takes his stand in the midst of events between (e.g.) the humiliation of Jesus Christ, wliicli he views as past, and His glorification, as yet to come, using the future tense as to the latter (cf. ch. 53. -1-9 with 10-12). Marks of the time of events are given sparingly in the prophets: yet, as to Messiah, deflnitely enough to create the general expectation of Him at the time that He was in fact born.
The Chald.eisms alleged against the genuineness of the second portion of Isaiah, are found more In the first and undoubted portion. Tliey occur in all the Old Testament, especially in the poetical parts, which prefer unusual expressions, and are due to the fact that the patriarchs were surrounded by Chaldee-speaking people; and in Isaiah's time a few Chaldee words had crept in from abroad.
His Symbom are few and simple, and his poetical Images correct; in the prophets, during and after the exile, the reverse holds good; Haggai and Malachl are not exceptions ; for, though void of bold Images, their style, unlike
Isaiah's, rises little above prose : a clear proof that our Isaiah was long before the exile. Of Visions, strictly so called, he has but one, that In ch. 6. : even it is more simple than those In later prophets. But he often gives Signs, t. e., a present fact as pledge of the more distant future; God condescending to the feebleness of man (ch. 7. 14 ; 37. 30 ; 38. 7). The Varieties in his Style do not prove spuriousness, but that he varied his style with his subject. The second portion is not so much addressed to his contemporaries, as to the future people of the Lord, the elect remnant, purified by the previous judgments. Hence Its tenderness of style, and frequent repetitions (ch. 40. 1): for comforting exhortation uses many words ; so also the many epithets added to the name of God, Intended as stays whereon faith may rest for comfort, so as not to despair. In both portions alike there are peculiarities characteristic of Isaiah ; e. g., "to be called " equivalent to to be: the repetition of the same words, Instead of synonyms, in tlie parallel members of verses ; the interspersing of his prophecies with hymns: " the remnant of olive trees," &c., for the remnant of people who have escaped God's judgments. Also cf. ch. 65. 25 with 11. 6. The CiiRONOLOGiCAL Arrangement favours the opinion, that Isaiah himself collected his prophecies Into the volume ; not Hezekiah's men, as the Talmud guesses from Proverbs 25. 1. All the portions, the dates of which can be ascertained, stand in the right place, except a few instances, where prophecies of similar contents are placed togetlier: with the termination of the Assyrian invasion (ohs. 36.-39.) terminated the public life of Isaiah. The second part is his prophetic legacy to the small band of the faithful, analogous to the last speeches of Moses and of Jesus Christ to His chosen disciples.
, The Expectation of Messiah is so strong In Isaiah, that Jerome ad PauUnum calls his book not a prophecy, but / the goxpel: " He is not so much a prophet as an evangelist." Messiah was already shadowed forth in Genesis 49. 10, e.s Xhn Shiloh or trarujuillizer ; also Psalms 2., 45., 72., 110. Isaiah brings it out more definitely; and, whereas they dwelt on His kingly office, Isaiah develops most His priestly and prophetic office; Psalm 110. also had set forth His priesthood, but His kingly rather than, as Isaiah, His suffering priesthood. The latter is especially dwelt on in the second part, addressed to the faithful elect; wliereas the first part, addressed to the whole people, dwells on Messiah's glory, th« antidote to the fears which then filled the people, and the assurance that the kingdom of God, then represented bj Judah, would not be overwhelmed by the surrounding nations. \ His Style (Hengstenbebg, Christol. 1) is simple and sublime; In imagery, intermediate between the poverty of Jeremiah and the exuberance of Ezekiel. He shows his command of it in varying it to suit his subject. The Form is mostly thai of HeSaw poetical parallelism, with, however, a freedom unshackled by undue restrictions.
the less apostate people, rather than Israel, was the subject of his prophecies: his residence was mostly at Jerusalem. On his praises, see Ecclesiasticus 48. 22-25. Christ and the apostles quote no prophet so frequently.
CHAPTER I. after Uzziah In ch. 6.; the prophecies under Hezeklah follow next. 8. The very words of Moses (Deuteronomy
Vcr. 1-31. 1. The General Title or Programme applying to the entire book: this discountenances the Talmud tradition, that he was sawn asunder by Manasseh. Isaiah—equivalent to " The Lord shall save;" significant of the subject of his prophecies. On " vision," see 1 Samuel 9.9; Numbers 12.6; and my Introduction, Judali and Jerusalem—Otlier nations also are the subjects of his prophecies; but only in their relation to the Jews (chs, 32.); this implies that the law was the charter and busis of all prophecy (ch. 8. 20). ImtA—Jehovah ; in Hebrew, t/ir selfexisting and promise-fulfilling, unchangeable One. The lews never pronounced this holy name, but substituted Adonai. The English Version, Lord in capitals, marks the Hebrew Jehovah, though Ixn-d is rather equivalent to Adonai than Jehovah, children—(Exodus 4. 22.) rebelled—as sons (Deuteronomy 21. 18) and as subjects, God being liing in the theocracy (ch. 63.10). "Brought up," lit., elevated, 1.3.-23.); so also the ten tribes of Israel are introduced only In the same relation (clis. 7.-9). Jerusalem is particularly pecifled, being the site of the temple, and the centre of the theocracy, and the future throne of Messiah (Psalm viz., to peculiar privileges (Jeremlali 2. 6-8 ; Romans 9. 4, 5). 3. (Jeremiah 8.7.) crib—the stall where it is fed (Proverbs 14. 4). Spiritually the word and ordinances. Israel —The whole nation, Judah as well as Israel, in the restricted sense. God regards His covenant people i n their designed unity, not know viz., his Owner, as tlie parallelism requires; i. e., not recognize Him as sach (Exodus '48. 2, 3, 9; Jeremiah 3. 17). Jesus Christ is the "Lion of the tribe of Judah" (Revelation 5.5). Uzilah —called also Azariah (2 Kings 14.21; 2 Chronicles 26). The Old Testament prophecies spiritually interpret the histories, as the New Testament Epistles interpret the Gospels and Acts. Study them together, to see their spiritual relations. Isaiah prophesied for only a few years before Uzziah's death ; but his prophecies of that period (chs.
19. 5, equivalent to " my people," John 1. 10, U). consider — attend to his Master (ch. 41.8), notwithstanding Ihe spiritual food which He provides (answering to crib in the parallel clause). 4. people—the peculiar designation of God's elect nation (Hosea 1. 10), that tfiey should be "laden with iniquity" is therefore the more monstrous.
apply to Jotham's reign also, in which he probably
U/rote none; foi cu. 7. enters immediately on Ahaz's reign
Judgments against Judah. ISAIAH I. Exlwrtationifto Repentanee, the temple Itself. 13. oblations—unbloody; "meat (old English sense, not y?e«/i) offerings," i. e., of flour, fruits, oil, Sin Is a load (Psalm 38. i ; Matthew 11. 28). seed—another appellation of God's elect (Genesis 12.7; Jeremiah 2.21), designed to be a "holy seed" (ch. 6. 13), but, awful to say, "evil-doers!" ch Jldren—by adoption (Hosea 11.1), yet "evil-doers;" not only so, but "corrupters" of others (Genesis 0.12); the climax. So "nation—people—seedchildren." provoked lit,, despised, viz., so as to provoke (Proverbs l.S), 31). Holy One of Israel—The peculiar heinousness of their sin, that it was against their God (Amos 3.2). gone . . . backward lit,, estranged (Psalm
(Leviticus 2. 1-13). Hebrew, "minclia." incense-put upon the sacrifices, and burnt on the altar of incense. Type of prayer (Psalm 141.2; Revelation 8.3). new moona —observed as festivals (Numbers 10. 10; 28. 11. 14) witli sacrifices and blowing of silver trumpets, sabbatlis—both the seventh day and the beginning and closing days of the great feasts (Leviticus 23. 24-39). away witJi—6mc. MaUitEH translates, "1 cannot bear iniquity and the solemn meeting," i.e., the meeting associated with iniquity lit., the closing days of the feasts; so the great days (Leviticus 23. 36; John 7. 37). 14. appointed— tlie sabbath, passover, pentecost, day of atonement, and feast of tabernacles [HengstenbergJ ; they alone were fixed to certain times of the year, weary—(Ch. 43. 24.) 15. (Psalm 66. 18; Proverbs 28. 9; Lamentations 3. 43, 44.) spread . . . hands —in prayer (1 Kings 8. 22). Hebrew, " Bloods," for all heinous sins, persecution of God's servants especially (Matthew 23. 35). It was the vocation of the prophets to dispel the delusion, so contrary to the law itself (Deuteronomy
68. 3). 5. Why—rather, as Vulgate, On what part. Image from a body covered all over with marks of blows (Psalm
38. 3). There is no part in which you have not been emitten. licad . . . sick, &c.—not referring, as It is commonly quoted, to their sins, but to the universality of theiv punishment. However, sin, the moral disease of the Jiead or intellect, and the heart, is doubtless made its own punishment (Proverbs 1.31; Jeremiah 2.19; Hosea 8.11). "Sick," lit., is in a state of sickness [Gesenius]; "Has passed into sickness." [Maukbr.] 6. From the lowest to the liighest of the people; " the ancient and honourable, the Jiead; tlie prophet tliat teachelh lies, the tail." See Isaiah 9. 13-16. He first states their wretched condition, obvious to all (v. 6-9); and then, not previously, their irreligious state, the cause of it. wo Mnds—judicially inflicted (Hosea 5. 13). moUiAed . . . ointment—the art of medicine in tlie East consists cliiefly In external applications (Luke 10.34; James 5. 14). 7. Judah had not in Uzziah's reign recovered from the ravages of the Syrians in Joash's reign (2 Chronicles 24. 24), and of Israel in Amaziali's reign (2 Chronicles 25. 13, 2:^, &c.). Compare Isaiah's contemporary (Amos 4. 6-11), where, as here (v. 9, 10), Israel
10. 16), that outward ritualism would satisfy God. 16. God saith to the sinner, " Wash you," <tc., that lie, finding his inability to " make" himself " clean," may cry to God, Wash me, cleanse me (Psalm 51. 2, 7, 10), before mine eye* —not mere outward reformation before man's eyes, who cannot, as God, see Into the heart (Jeremiah 32. 19). IT. seek iudgment—justice, as magistrates, instead of seeking bribes (Jeremiah 22. 3, 16). jxidge-vindicate (Psalm 68.5; James 1. 27). 18. God deigns to argue the case with us, that all may see the just, nay, loving principle of His dealings with men (ch.43. 26). scarlet—the colour of Jesus Christ's robe when bearing our "sins" (Matthew 27. 28). So Rahab's thread (Joshua 2. 18; cf. Leviticus 14. 4). The rabbins say, that when the lot u.sed to be taken, a scarlet is compared to ".Sodom and Gomorrah," because of the judgments on it by "fire." in your presence—before your eyes: without your being able to prevent them, desolate, itc. lit., there is desolation, such as one might look /or from foreign invaders. 8. daug Uter of Zion—The city (Psalm 9. 14) Jerusalem and its inhabitants (2 Kings 19. fillet was bound on the scapegoat's head, ana after the liigh priest had confessed his and the people's sins over it, the fillet became white: the miracle ceased, according to them, forty years before the destruction of Jerusalem, i. e., exactly when Jesus Christ was crucified; a remarkable admission of adversaries. Hebrew for "scarlet" radically means double-dyed; so the decp-Jixed permanency of sin in the heart, which no mere tears can wash away, snow ^Psalm 51. 7.) Repentance is presupposed, before sin can be made white as snow (v. 19, 20); it too Is God's gilX (Jeremiah 31. 18, end; Lamentations 5. 21; Acts 5. 31). red refers to " blood " (v. 15). as wool—restored to its original undyed whiteness. This verse shows that the old fathers did not look only for transitory promises (Article VII., Book of Common Prayer). For sins of ignorance, and such like, alone had trespass offerings appointed for them; greater guilt therefore needed a greater sacrifice, for, " without shedding of blood there was no remission ;" but none such was appointed, and yet forgiveness was promised and expected; therefore spiritual Jews must have looked for the One Mediator of both Old Testament and New Testament, though dimly understood. 19, 'ZO. 2'emporal blessings In "the land of their possession" were prominent in the Old Testament promises, as suited to the childhood of the Church (Exodus 3. 17). New Testament spiritual promises derive their Imagery from the former (Matthew 5. 5). Lord hath spoken it—Isaiah's prophecies rest on the law (Leviticus 20. 33). God alters not His word (Numbers 23. 19). ai. faithfiU—as a wife (ch. 54. 5; 62. 5; Hosea 2. 19, 20). harlot^(Ezeklel 16. 28-35.) rigltteousness lodged—(2 Peter 3. 13.) murtlerers—murderous oppressors, as the antithesis requires (Note v. 15 ; 1 Joli n 3. 15).
21): daughter, feminine, singular being used as a neuter collective noun, equivalent to sons (see below Margin, ch. 12. 6). [Maukeu.] Metropolis or mother-city is the corresponding term. The idea of youthful beauty Is Included in daughter, left—as a remnant escaping the general destruction, cottage a hut, made to give temporary slielter to the care-taker of tlie vineyard, lodge not permanent, besieged—rather, as " left," and v. 9 require, preserved, viz., from the desolation all round. [MauKER.] 9. Jehovah of Sabaoth, t. e., God of the angelic and starry hosts (Psalm .59. 5; 147.4; 148. 2). The latter were objects of Idolatry, called hence Sabaism (2 Kings 17. 16). God is above even them (1 Chronicles 16. 26). " The groves" Wvire symbols of these starry hosts; it was their worship of Sabaoth, instead of the Lord of Sabaoth, which had caused the present desolation (2 Chronicles 24. 18). It needed no less a power than His, to preserve even a " remnant." Condescending grace for the elect's sake, since He has no need of us, seeing that He has countless hosts to serve Him. 10. Sodom— spiritually (Genesis 19. ; Jeremiah 2.3. 14; Ezekiel 16. 46; Revelation 11. 8). 11. God does not here absolutely disparage sacrifice, which Is as old and universal as sin (Genesis 3. 21; 4. 4), and sin is almost as old as the world; but sacrifice, unaccompanied with obedience of heart and life(l Samuel 15. 22; Psalm 50. 9-13;
61. 16-10; Hosea 6.6). Positive precepts are only means; moral obedience is the end. A foreshadowing of the gospel, wlien the One real sacrifice was to supersede all the shadowy ones, and " bring In everlasting righteousness" (Psalm 411. 6, 7 ; Daniel 9. 24-27; Hebrews 10, 1-14). fnll—to satiety; w tary of burnt offerings—burnt whole, except the blood, whicli was sprinkled about the altar, fat—not to l)e cati'ii by man, but burnt on the altar (Leviticus 3. 4, 'ii. Thy princes and people are degenerate in solid ivorth, equivalent to "silver" (Jeremiah 0. 28, 30; K/.eklel 22. 18, 19), and In their use of Wie iiumj; Ifor</, equivalent to " wine" (.Song of Solomon 7. 9). mlxvA—lit., circumcised. So the Arabic to mimtowine, equivalent to dilute it. «ompuniuns of thieves — by connivance (Proverbs 29. 24). gifts—(Ezekiel 2'2. 12.) A nation's corruption begins with 5, 11, 17). X'i. appear before me— in the temple where the Shechinali, r(>stlng on the ark, was the symbol of God's presence{I';xodus 23. 15; Psalm 42. 2). who Itatli required tills-as if you were doing God a service by such hypocritical oirerings (Job 35.7). God did require it (Exodus 23.
Its rulers. 24. Lord. . .Lord — Adonai, Jkhovah. mighty One of Israel—mighty to take vengeance, ai» before, to save. Ah—Indignation, ease me—my long-tried patience will find relief in at last punishing tlie gulltj'
17), but not in this spirit (Micah fl. 6. 7). courts—areas, in wich the worshippers were. None but priests entered 430
- Christ's Kingdom. ISAIAH II. The Terrible Day oj the Lord, The Comin<j of shares—in the East resembling a short sword (ch. 9. 6, 7; Zechariah 9. 10). 5. The connection is: As Israel's high destiny is to be a blessing to all nations (Genesis 12. 3), let Israel's children walk worthy of it (Ephesians 5. 8). 6. Therefore—rather, Jfor: reasons why there is the more need of the exhortation in v. 5. tlion—transition to Jehovah: such rapid transitions are natural, wlien the mind is full of a subject, rcplenislied—rather, yi/ted, viz., with the superstitions of the East, Syria, and Clialdea. soothsayers—forbidden (Deuteronomy IK. 10-14). Pliilistlnes—south-west of Palestine: antithesis to "the east." please themselves—rather, ^otn/iand* ivith, i. e., enter into alliances matrimonial and national: forbidden (Exodus (Ezeklel 5. 13). God's languagecondescendstohuman conceptions. a5. turai . . . hand—not in wrath, but in gr<u:e (Zecliariah 13. 7), "upon thee" as i). 26, 27 show; contrasted witli the enemies, of whom He will avenge Himself (v. 21). purely— as alkali purifies, dross . . . tin—not thy sins, but the sinful persons (Jeremiah 6. 29); "enemies" {v. 24); degenerate princes (Note v. 22), intermingled with the ielect "remnant" of grace, tin Hebrew, bedil, here tlie alloy of lead, tin, &c., separated by smelting from the silver. Tiie pious Bishop Bedell took his motto from this, ae. As the degeneracy had shown Itself most in the magistrates {v. 17-23), so, at the " restoration," these shall be such as the theocracy " at the first" had contemplated, viz., after the Babyionisli restoration in part and typically, but fully and anti typically under Messiah (ch. 32. 1; 52. 8; Jeremiah 33. 7 ; Mattliew 19. 28). faithful—no longer " an har-
23. 32; Nehemiah 13. 23, &c.). 7. gold—forbidden to be heaped together (Deuteronomy 17. 17). Solomon di.sobeyed (1 Kings 10. 21, 27). horses . . . chariots—forbidden (Deuteronomy 17. 16). But Solomon disobeyed (1 Kings 20. 26). Horses could be used effectively for war In the plains of Egypt; not so in the hilly Judea. God designed there should be as wide as possible a distinction between Israel and the Egyptians. He would have His people wholly dependent on Him, rather than on the ordinary means of warfare (Psalm 20. 7). Also horses were connected with idolatry (2 Kings 23. 11); hence his objection : so the transition to "idols" (v. 8) is natural. 8. (Hosea 8. 4.) Not so much public idolatry, which was not sanctioned in Uzziah's and Jotham's reign, but (see 2 Kings 15. 4, 35) as lot." 37. redeemed—temporarily, civilly, and morally; type of the spiritual redemption by the price of Jesus Christ's blood (1 Peter 1. 18, 19), the foundation of "judgment" and " righteousness," and so of pardon. The judgment and righteousness are God's first (ch. 42. 21 ; Romans 3.
26); so they become man's when "converted" (Romans 8.
3,4); typified in tlie display of God's "Justice," then exhibited in delivering His covenant people, whereby justice or "righteousness" was produced In them, converts —«oMaurer. But Afarffm, "they that return of her," viz., the remnant tliat retum from captivity. However, as Isaiah had not yet expressly foretold the Babylonian captivity, tlie English Versimis better. 88. destmction lit., breaking into shivers (Revelation 2. 27). The prophets hasten forward to the final extinction of the ungodly (Psalm :J7. 20; Revelation 19. 20; 20. 15); of which antecedent judgments are types. 29. ashamed—(Romans 6. 21.) oaks— others translate the terebinth or turpentine tree. Groves were dedicated to idols. Our Druids took, their name from tlie GreeJi for oaks. A sacred tree is often found in Assyrian sculpture; symbol of the starry iiosts, Saba, gardens—planted enclosures for idolatry ; the counterpart of the garden of Eden. 30. oak—ye shall be like the " oaks," the object of your "desire" (v. 29). People become like the gods tliey worship ; they never rise above private. 9. mean—in rank: not morally base: opposed to " the great man." The former is in Hebrew, Adam, the latter, boweth—viz., to idols. ranks were idolaters, forgive . . . not—a threat expressed by an imperative. Isaiah so identifies himself with God's will, that he prays for that which he knows God purposes. So Revelation 18. 6. 10. Poetical form of expressing that, such were their sins, they would be obliged by God's judgments to seek a hiding-place from his wrath (Revelation 6. 15, 16). dust—equivalent to " caves of tlie earth," or dut {v. 19). for fear, &c. lit., from the face of the terror of the Lord. 11. lofty looks lit., eyes of pride (Psalm 18.
27). humbled—by calamities. God will so vindicate Hla honour " in that day" ofjudgments, that none else "shall be exalted" (Zechariah 14. 9). 13. Man lias had many days: " the day of the Lord" shall come at last, beginning with their level (Psa'.'n 135. 18). So men's sins become their own scourges (Jeremiali 2. 9). The leaf of the idol oak fades by a law of necessary consequence, having no living sapor "water" from God. So "garden" answers to "gardens" (v. 29). 31.. strong— powerful rulers (Amos 2. 9), maker tf it -ratlier, his work. He shall be at once the fuel, "tow,'" and tlie cause of the fire, by kindling the first "spark." both—the wicked ruler, and "his work," which "is as a spark." judgment, a never-ending day In which God shall be "all in all" (1 Corinthians 15.28; 2 Peter 3. 10). every—not merely person, as English Version explains it, but every thing on which the nation prided itself. 13. cedars . . oaks—image for haughty nobles and princes (Amos 2. 9 Zechariah 11. 1, 2; cf. Revelation 19. 18-21). Bashan—East of Jordan, north of the river Jabbok, famous for fine oaks, pasture, and cattle. Perhaps in "oaks" there is reference to their idolatry (ch. 1. 29). 14. high . . . hills—referring to the " high places" on which .sacrifices were unlawfully ofifered, even in Uzziah's (equivalent to Azariah) reign (2 Kings 15. 4). Also, places of strength, fastnesses In which they trusted, rather than in God; so 15. tower
CHAPTER II.
Ver. 1-22. 1. The inscription. The word—The revelation. 3. Same as Micah 4. As Micah prophesied in Jotliam's reign, and Isaiah in Uzziah's, Micah rests on I«aiuh, whom he confirms: notviceversa. Hkngstenberg on slight grounds makes Micah 4. the original, last days —i. Messiah's : especially the days yet to come, to which all prophecy hastens, when "the hoose of the God of Jacob," viz., at Jerusalem, shall be the centre to which the converted nations shall flock together (Matthew 13. 82; Luke2. 31, 32; Actsl. 6, 7); where "the kingdom" of Israel is regarded as certain and the time alone uncertain (Psalm 68. 1.5, 16; 72.8, 11). mountain of the Lord's house ... in top, Ac-the temple on Mount Moriah. . . wall—toilers were often made on the walls of cities, fenced— strongly fortified. 16. Tarshish Tartessus in South-west Spain, at the mouth of the Guadalquivir, near Gibraltar: it includes the a<.ljoining region: a Phoenician colony; hence its connection with Palestine and the Bible (2 Chronicles 9. 21); the name was also used in a wide sense for t?ie farthest west, as our West Indies (ch. 66.
19; Psalm 48.7; 72.10). "Ships of Tarshish" became a plirase for richly-laden and far-voyaging Vessels. So our " East Indiamen." The judgment shall be on all that minister to man's luxury (cf. Revelation 18. 17-19). pictures—ordered to be destroyed (Numbers 33. 52). Still to be seen on the walls of Nineveh's palaces. It is roinurkable that whereas all other ancient civilized nations, Egypt, Assyria, Greece, Rome, have left monuments in the fine arts, Judea, whilst rising immeasurably above them in the possession of " the living oracles," has left none of the former. The fine arts, as in modern Home, were so often associated with polytheism, that God required his people in this, as In otter respects, to be snpatype of the gospel, beginning at Jerusalem, and, lilce an object set on the highest hill, made so conspicuous that all nations are attracted to It. flow—as a broad stream (ch. 66. 12). 3. If the curse foretold against Israel has been literally fulfilled, so shall the promised blessing be literal. We Gentiles must not, whilst giving them the curse, deny them their peculiar blessing by spiritualizing it. The Holy Ghost shall be poured out for a general conversion then (Jeremiah .50. 5; Zecharlah 8. 21, 23; Joel 2. 28). from Jerusalem—(Luke 24. 47) an earnest of the future relations of Jerusalem to Christendom (Romans 11. 12, 15). 4. Judge—as a sovereign umpire, settling all controversies rate from the nations (Deuteronomy 4. 15-18). But Vulgait (cC ch. 11. 4). LowTU translatet uxyrk,c<mvieticm. ploiiglttranslation is perhaps better, "All that is beautiful to the The Calamities coming ISAIAH III. upon Judah for Sm. colour. \ritnesa—lit., corresponds to them; their look answers to th ei r i nner character (Hosea 5. 5). declare—(Jude
Bight;" not only paintings, but all luxurious ornaments. One comprehensive word for all that goes before (cf. Revelation 18. 12, 14, IR). 17. Repeated from v. 11, for emphatic confirmation. 18. Idols lit., vain things, nothings (1 Corinthians 8. i). Fulfilled to the letter. Before the Babylonian captivity the Jews were most prone to idolatry; in no Instance, evnr since. For tlie future fulfilment, see Zechariahl3. 2; Rovelafion 13. 15; 19.20). 19. The fulfilment answers exactly to the threat (v. 10). tliey—the idol-worshippers, caves—abounding in Judea, a hilly country; niding-plaees in times of alarm (1 Samuel 13. 6). sliake
13.) " Foaming ou< their own shame;" so far from making it a secret "glorying" in it (Philippians 3. 19). unto themselves—Cf. " in themselves" (Proverbs 1. 31 ; 8. 36
Jeremiah 2.19; Romans 1.27). 10. The faithlessness of many is no proof that all are faithless. Though nothing but croaking of frogs is heard on the surface of the pool, we are not to infer there are no fish beneath. [Bengei,.] (See ch. 1. 19, 20.) ft-ult of doings—(Proverbs 1. 31) in a good sense (Galatians 6. 8; Revelation 22. 14). Not salvation by works, but by fruit-bearing faith (ch. 45. 21; Jeremiah 23. 6). Gesenius and Weiss translate. Declare as to the righteous that, &c. Mauker, "Say that the righteous. . . earth—and the heavens also (Hebrews 12. 26). Figure for severe and universal judgments. 30. moles—others translate mice. The sense is, under ground, in darkness, bats—unclean birds (Leviticus 11. 19), living amidst tenantless ruins (Revelation 11. 13). 33. The high ones (v. 11, is blessed." 11. Ill—antithesis to "well" (d. 10); emphatic ellipsis of the words Italicized. "111!" hands—his conduct; 7!a7i<fe being the instrument of acts (Ecclesiastes 8.
13) on whom the people trust, shall be "brought low" (ch.
3. 2) ; therefore " cease from" depending on them, instead
12, 13). 13. (See v. 4.) oppressors lit., exactws, i. e., exacting princes (ch. 60. 17). They who ought to be protectors are exactors ; as unqualified for rule as " children," as effeminate as " women." Perhaps It Is also Implied, that they were under the influence of their harem, the women of their court, lead— Hebrew, call thee blessed; viz., the false prophets, who flatter the people with promises of safety in of on the Lord (Psalm 146. 3-5).
CHAPTEE III.
Ver. 1-26. 1. For—continuation of ch. 2. 22. Lord of hosts—Therefore able to do as He says, doth—present for sin ; as the political " rulers" are meant in the first clause, way of thy paths—(Jeremiah 6. 16.) The right way set forth in the law. "Destroy" Hebrew, Swallow up, i.e., cause so utterly to disappear that not a vestige of it is left. 13. standeth up—no longer sitting in silence, plead—indignant against a wicked people (ch. 66. 16 ; Ezekiel 20. 35). 14. ancients—hence they are spoken of as "taken away" future, so certain is the accomplishment, stay . . . gtaff —the same Hebrew word, the one masculine, the other feminine, an Arabic idiom for all kinds of support. What a change from the previous luxuries (ch. 2. 7)! Fulfilled in the seige by Nebuchadnezzar and afterwards by Titus (Jeremiah ST. 21 ; 38. 9). 3. Fulfilled (2 Kings 24. 14). prudent—the Hebrew often means a soothsayer (Deuteronomy
18. 10-14); thus it will mean, the diviners, on whom they (v. 1, 2). vineyard—the Jewish theocracy (ch. 5. 1-7 ; Psalm
80. 9-13). eaten up burnt ; ^^^2., by " oppressive exactions" rely, shall in that day fail. It is found In a good sense (Proverbs 16. 10), from which passage the Jews Interpret it a king: "without" whom Israel long has been (Hosea 3.
(t). 12). Type of the crowning guilt of the husbandmen in the days of Jesus Christ (Matthew 21. 34-^1). spoil . . houses—(Matthew 23. 14.) 15. What right have ye to beat, 4). ancient—old and experienced (1 Kings 12. 6-8). 3. captain of fifty—not only captains of thousands, and centurions of a liundred, but even semi-centurions of fifty, shall fail, honourable lit., of dignified aspect, conning —skilful. The mechanic's business will come to a stand-
(Psalm 94. 5; Micah 3. 2, 3). grind—by exactions, so as to leave them nothing, faces—perioris ; with the addi* tlonal idea of it being openly and palpably done. "Pres« ence," equivalent to (Hebrexv) face. 16. Luxury had become great in Uzziah's prosperous reign (2 Chronicles 26. still in the siege, and subsequent desolation of the state; artisans are no mean " stay" among a nation's safeguards, eloquent orator—rather, as Vulgate, skilled in whispering, 5). stretched forth—proudly elevated (Psalm 75. 5). wantons—rather, making the eyes to glance about, viz., wantonly (Proverbs 6. 13). [Maurer.] But Lowth, "falsely setting otr the eyes with paint." Women's eyelids in the East are often coloured with stibium, or powder of lead (not«. Job 42. 14; Jeremiah 4. 30, Margin), mincing tripping with short steps, tinkling—with their ankle-rings on both i.e., incantation fPsalm 58.5). See ch. 8. 19 below; and note on " prudent" (v. 2) above. 4-. children—in ability for governing; antithesis to the "ancient" (see t). 12; Ecclesiastes 10. 16). babes—in warlike might; antithesis to "the mighty" and "man of war." 5. The anarchy resulting under sucli imbecile rulers (v. 4); unjust exactions mutually; the forms of respect violated (Leviticus 19. 32). base—low-born. Compare the marks of " the last days" feet, joined by small chains, which sound as tliey walk, and compel them to take short steps; sometimes little bells were attached (v. 18, 20). 17. smite with a scab lit., make bald, viz., by disease, discover cattsethem to sufl Ter the greatest indignity that can befall female captives, viz.
(2 Timothy 3. 2). 6. Such will be the want of men of wealth and ability, that they will "take hold of" (ch. 4.
1) the first man whom they meet, having any property, to make him "ruler." brother—one having no better hereditary claim to be ruler than the "man" supplicating him. Thon hast clothing—which none of us has. Changes of raiment are wealth in the East (2 Kings 5. 5). to be stripped naked, and have their persons exposed (ch.
47. 3; cf. with ch. 20. 4). 18. bravery—/Ae/fner?/. tinkling —(See r. 16.) cauls network for the head. Or else, from an Arabic root, little suns, answering to the "tires" or necfc-ornaments, "like the moon" (Judges 8. 21). The chumarah or cre.scent is also worn In front of the head-dress In West Asia. 19. chains—rather, pendants, hanging about the neck, and dropping on the breast, mufflers veils covering the face, with apei-tures for the eyes, close above and loosely flowing below. The word radically means trermdous, referring to the changing effect of i\te spaiigles on the veil. 30. bonnets turbans, ornaments of . . . legs— the short stcpping-chains from one foot to another, to give a measured gait; attached to the " tinkling ornaments" (v. ntin—let our ruined affairs be committed to thee to retrieve. 7. swear— lift up, viz., his hand; the gesture used in solemn attestation. Or, his voice, i. e., answer ; ao Vulgate, healer—of the body politic, Incurably diseased (ch. 1. (i). neither . . . clothing—so as to relieve the people and maintain a ruler's dignity. A nation's state must be bad inileed, when none among men, naturally ambitions, is willing to accept office. 8. Reason given by the prophet, why all shrink from the government, eyes of his glory— to provoke His "glorious" Majesty before His " eyes" (ef. oh. 49. 5; Habakkuk 1. 13). The 8fjriac and LowTH, by a slight change of the Hebrew, translate "the timid of His glory," the Shechinah. 9. show—The Hebrew means, " that which may be known by their countenances." [Gesenius and Weiss.] But Maurer trans-
16). headbands lit., girdles, tablets riither , houses of tha breath, i. e., snielftng-boxes. [Wulgate.] earrings—rather, amtilets suspended from the neck or ears, with magic formulre inscribed ; the root means to whi.'iper or conjure. 31. nose Jewels—the cartilage between the nostrils was bored to receive them; they usually hung from the left nostril. 33. Here beglncn<tre articles of apparel. Those before were single ornaments, changeable—from a root, to put off; not worn commonly; put on and off on special occasion*. So dress-clothes (Zecharlah 3. 4). mantles—fuller tunic* with sleeves, wen over the common one, reaching down lates, "ThcAr respect for person;" so Syriac and Chaldee. But the parallel word "declare" favours the other view. KiMCHi, from the Arabic, translates, their hardness (Job 19.
8, Margin), or Impudence ol countenance (Jeremiah 3. 3). They have lost not only the substance of virtue, but Its ChridCs Kingdom shall be a Sanctuary. ISAIAH IV, V. Parable of Jehovah's Vintyard.
13. 1.) filth—moial (ch. 1. 21-25). daughters of Zlon— same as in ch. 3. 16. purged—purified by judgments; destroying the ungodly, correcting and refining the gotily. blood—(ch. 1. 15.) spirit—whatever God does in tiie universe. He does by His Spirit, " witliout tlie liand" of man (Job 34. 20; Psalm 104. 30). Here He is represented using his power as Judge, buj-ning—(Mattliew 3. 11, 12). The same Holy Ghost, who sanctifies believers by tlje fire of affliction (Malachi 3. 2, 3), dooms unbelievers to the fire of perdition (1 Corintliians 3. i;i-15). 5. create—the "new creation" needs as much God's creative omnipotence, aa the material creation (2 Corinthians 4. 6; Ephe.sians 2. 10), So it shall be in the case of the Holy Jerusalem to come ^ch. S5. 17, 18). upon—the pillar of cloud stood over the tabernacle, as symbol of God's favour and presence (Exodus 13. 21, 22; Psalm 91. 1). Both on individual families (" every dwelling") and on the general sacred " assemblies' (Leviticus 23. 2). The "cloud" became a "fire" by night in order to be seen by the Lord's people, upon all th« glory—"upon the glorious whole;" viz., the Lord's people and sanctuary. [Maurer.] May it not mean, " Upon whatever the glory (the Shechinah spoken of in the previous clause) shall rest, there shall be a defence." The symbol of His presence shall ensure also safety. So it was to Israel against the Egyptians at the Red Sea (Exodus 14. 19, 20). So it shall be to literal Jerusalem hereafter (Zechariah 2. 5). Also to the Church, the spiritual " Zion" (ch. 32. 18; 33. 15-17 ; Hebrews 12. 22). tabernacle Christ's body (John 1. 14). "The Word tabernacled (Greek for 'dwelt') among us" (John 2. 21; Hebrews 8. 2). It is a "shadow from tlie heat" and "refuge from the storm" of Divine wrath against man's sins (ch. 25. 4). Heat and storms are violent in the East; so that a portable tent is a, needful part of a traveller's outfit. Such shall be God's wrath hereafter, from which the " escaped of Israel" sliall be sheltered by Jesus Christ (ch. 26. 20, 21 ; 32. 2). covertanswering to "defence" (v. 5). The Hebrew for defence li« to the feet, wimples—t. e., mufflers, or hootls. in Ruth 3.
In, veils ; perhaps liere, a broad cloak, or shawl, thrown over 1 he head and body, crisping piiis—rather, mon,ey bags (2 Kings 5. 2.)). !43. glasses—niu roj-i of polished metal (Exodus 38. 8). But LXX., a transparent, gauzelike, garment. VkOoAs—milres, or diadems (ch. 62. 3 ; Zechariah 3. 5). veils —large enough to cover the liead and person. Distinct from the smaller veils ("mufflers") above (Genesis 24. (Jo). Token of woman's subjection (1 Corinthians 11. 10). 34. BtUik—arising from ulcers (Zechariah 14. 12). girdle—to gird up the loose Eastern gaiments, when the person walked, rent—LXX., better, a rope, an emblem of poverty; the poor have nothing else lo gird up their clothes with, well-set hair—(1 Peter 3. 3, 4.) lialdness {v. 17.) Btomaclier—a In'oad plaited girdle, sackclotli—(2 Samuel 3. 31.) burning—a sunburnt countenance, owing to their hoods and veils being stripped oil', whilst they had to work as captives under a scorching sun (Song of Solomon 1. 6;. 25. Tliy men—of Jerusalem. 36. gates—The place of concourse personified is represented mourning for the loss of those multitudes which once frequented it. desolate. . . sit upon . . . ground—the very figure under which Judea was represented on medals after the destruction by Titus: a female silting under a palm tree in a posture ot grief; tlie motto, Judaea capta (Job 2. 13; Lamentations 2. lU, where, as here primarily, the destruction by Nebuchadnezzar is alluded to).
CHAPTER IV.
Ver. 1-6. 1. tliat day—the calamitous period described last chapter, seven—indefinite number among the Jews. So many men would be slain, that there would be very many more women than men ; e. g., seven women, contrary to their natural bashfulness, would sue to (equivalent to " take hold of," ch. 3. 6) one man to marry them, eat . . . ovn bread—foregoing the privileges, which the law (Exodus 21. 10) gives to wives, when a man hae more tlian one. reproacli—of being unwedded and childless; especially felt among the Jews, who were looking for " the seed of the woman," Jesus Christ, described in r. 2; ch. 54. 1, 4 ; Luke 1. 25. 3. In contrast to those on whom vengeance falls, there is a manifestation of Jesus Christ to the " escaped of Israel" in His characteristic attributes, beauty and glory, typified in Aaron's garments (Exodus
V. 5, is "covering;" the lid of the ark or mercy-seat was named from the same Hebreiv word, caphar; the propi Haiory; for it, being sprinkled with blood by the high priest once a year, on the day of atonement, covered the people typically from wrath. Jesus Christ is tlie true Mercyseat, on whom the Shechinah rested, the p^-opitiatory, or atonement, beneatli whom the laW is kept, as it was literally within the ark, and man is covered from tlie storm. The redeemed Israel shall also be, by union witli Him, a tabernacle for God's glory, which, unlike that iu the wilderness, shall not be taken down (ch. 38. 20).
28. 2). Their sanctification is promised as the fruit of their being "written" in the book of life by sovereign love (v.
8); the means of it are the "spirit of judgment" and that of " burning" (v. 4). Their "defence" by the special prestsnce of Jesus Christ is promised {v. 5, 6). branch the sprout
CHAPTER V.
Jehovah. Messiah (Jeremiah 23.5; 33.15; Zechariah
Ver. 1-30. Parable op Jehovah's Vineyard. A newprophecy ; entire in itself. Probably delivered about the' same time as chs. 2. and 3., in Uzziah's reign. Cf. v. 15, ISr with ch. 2. 17 ; and v. 1 with ch. 3. 14. However, the clase of the chapter alludes generally to the still distant invasioaof Assyrians in a later reign (cf. v. 26 with ch. 7. 18 ; aad v.- 25 with ch. 9. 12). When the time drew nigh, according tO' the ordinary prophetic usage, he handles the detailsmoreparticularly (chs. 7., 8.); viz., the calamities caused by the Syro-Israelitish invasion, and subsequently by th». Assyrians whom Ahaz had invited to his helpt 1^ to rather, concerning [GESENitrs], for, i. e., in tlie person of my beloved, as His representative. [Vitringa.] Isaiah' gives a hint of the distinction and yet unity of the Divine Persons (cf. He with I, v. 2, 3). of my beloved'^inspire*,. by Him. Or else, a tender song. [Castalio.] By a slight change of reading, a song of His love. [Houbigant.] " TheBeloved" is Jehovah, the Second Per.son, the "Angel" or God the Father, not in His character as incarnate' jV/eji-
8. 8; 6. 12 ; Luke 1. 78, Margin). The parallel clause does not, as Maurer objects, oppose this; for "fruit of the earth" answers to "branch;" He shall not be a dry, but a fruitbearing branch (ch. '2:7. 6; Ezeklel 34.23-27.) He is "of the earth" in His birth and death, whilst He is also "of the Lord" (Jehovah) (John 12. 24). His name, " the Branch," chiefly regards His descent from David, lutien the family was low and reduced (Luke 2. 4, 7, 24); a sprout with more than David's glory, springing as from a decayed tree (ch.
11, 1; 53. 2; Revelation 22. 16). excellent>—(Hebrews 1. 4; 8.
6.) comely—(Song of Solomon, 5. 15, 16; Ezeklel 16. 1.4.) escaped of Israel—the elect remnant (Romans 11. 5) ; (1.) In the return from Babylon ; (2.) in the escape from Jerusalem's destruction under "Titus; (3.) in the still future assault on Jerusalem, and deliverance of "the third part;" events mutually analogous, like concentric circles (Zechariah 12. 2-10; 13. 8, 9, &o.; 14. 2; Ezekiel 39. 23-29; Joel
3). 3. left in Zion—equivalent to the " escaped of Israel" (v. 2). sUall be called—«hall be (ch. 9. 6). holy—(Ch. 52. 1
60. 21; Revelation 21. 27.) written—in the book of life, antltyplcally (Phillppians 4. 3; Revelation 3. 5; 17. 8). Primarily, in the register kept of Israel's families and tribes, living-not "blotted out" from the registry, as dead; but written there as among the "escaped of Israel" (Daniel 12. 1 ; Ezekiel 13. 9). To the elect of Israel, rather than the saved In general, the special reference is here (Joel 3. 17). 4. When—t. e., After, washed-(Zechariah 2S siali, but as God of the Jews (Exodus 23. 20, 21 ; 32. 34 ; 33. 11). vineyard—(Ch. 3. 14; Psalm 80. 8, &c.) The Jewish covenant-people, separated from the nations for His glory, as the object of His peculiar care (Matthew 20. 1; 21. 3;3). Jesus Christ in the " vineyard" of the New Testament Church is the same as the Old Testament Angel of th© Jewish covenant, fruitful hill— lit., a horn (peak, as tlie Swiss shreckhorn) of the son of oil; poetically, Jor. Vct-j/ fruitfu,.
IS.\IAH V.
Judgments upon Covetousnaa, etc.
Parable of Jehovah's Vineyard.
SnRgestivo of isolation, securi/y, and a sunny aspect. Isaiah alludes plainly to the Song of Solomon (Song of Solomon a Hebreiv root to bore through ; or else, to dance (cf. Job 21.
11-15). regard not . . Lord—a frequent ellecl of feasting (Job 1.5; Psalm 28.5). work . . . operation in pHiiishing tlie guilty (v. 19; cl>. 10. 12). 13. are gone—tlie proi)het sees the. future as if it were liefore his eyes, no knowledge—because of tlieir foolish reclilessness (v. 12; ch. 1. 3; Hosea 4. 6; Luke 10.44). famished— awlui contrast to their luxurious feasts (t. 11. 12). multitud«-^/t*t'inn« iu contradistinction to the "honourable men," or nobles, thirst—(Psalm 107. 4,5.) Contrast to their drinking (y. II). In their deportation and exile, they shall hunger and thirst. 14. hell—the grave; Hebrew, sheol ; Greek, haden fi.3; 8.11, 12), in the words " Jlis vineyard" and "my Beloved" (cf. ch. 26. 20 ; 61. 10, with Song of Solomon 1. 4 ; 4. 10). The transition from "Brunch" (ch. 3. 2) to "vineyard" here is liot, unnatural. 3. fenced—rather, dirjged and /roio/jffnhe ground to prepare It for planting the vines. (Waukek.] cliolcest vine Ilebreio, sorek; called still in Morocco, serki; the grapes had scai'cely perceptible stones ; the Persian kishmish or bedana, i. e., without seed (Genesis
49.11). tower—to watch the vineyard against the depredations of man or beast, and for the use of the owner (Matthew 21. 33). winepress—including the wine/at; both hewn, for coolness, out of the rocky undersoil of the vineyard, wild grapes—the jF/ebreu;—expresses offensive puthe unseen world of spirits. Not here, the phice of torment. Poetically, it is represented as enlarying itself immensely, in order to receive the countless hosts of Jews, wliich should perish (Numbers 16.30). their— ». e., of the Jewish people, he that rejolcetli—the drunken reveller iu Jerusalem. 15. (Cf. eh. 2. 9, 11, 17.) All ranks, " mean" and "inighty" alike; so "honourable" and "multitude" trefaction, answering to the corrupt state of the Jews. Fetid fruit of thewild vine [Mactrer], Instead of "choicest" grapes. Of tlie poisonous monfc'* /lood. [Gesenius.] The Arabs call the fruit of tlie night-shade " wolf-grapes" (Deuteronomy 32. 32, 33 ; 2 Kings 4. 39-41). Jerome tries to sjjecify the details of the parable; the "fence," angels; the {v. 13). 16. God shall be "exalted" in man's view, because of His manifestation of His "justice" in punisliing tite guilty, sanctilied— regarded as holy by reason of Hia "rigliteous" dealings. 17. after tlicir manner lit,, according to their own word, i. e., at will. Otherwise, <ts in their own pasture [Gesenhjs] : so the Hebrew in Micali 2. 12. The lands of the Scenite (tent-dwelUi-s, Jeremiah 35. 7). Arab shepherds in the neighbourhood shall roam at large, the whole of Judea being so desolate as to become a vast pasturage, waste . . . fat ones—the deserted lands ol the rich (Psalm 3:2. 29, "fat"), then gone into captivity, "strangers," i. e., nomad tribes shall make (heir flocks to feed on. [Mauiier.] Figuratively, "Die lambs" are the pious, "the fat ones" the impious. So tender disciples of Jesus Christ (1 John 21.15) are called "lambs;" being meek, liarmless, poor, and persecuted. Cf. Elzeltiel 39. 18, where the fallings are tlie rich and great (1 Corintliians 1.
'stones gathered out," idols; the " tower," the temple " in the midst" of Judea; the "winepress," the altar. 3, And now, &c.—Appeal of God to themselves, as in ch. 1. 18; Micah 6. 3. So Jesus Christ, in Matthew 21. 40, 41, alluding In the very form of expression to this, makes them pass sentence on themselves. God condemns sinners ' out of their own mouth" (Deuteronomy 32.6; Job 15. 6; Luke 19.
22; Romans 3. 4). 4:. God has done all that could be done for the salvation of sinners, consistently with his justice and goodness. The God of nature is, as It were, amazed at the unnatural fruit of so well cared a vineyard. 5. go to i. e., attend to me. hedge . . . wall—it had both ; a proof of tlie care of the owner. But now it shall be trodden down by wild beasts (enemies) (Psalm 80. 12, 13). 6. I will . . . command—The parable is partly dropped, and Jehovah, as in v.T, is. implied to be the Owner: for He alone, not an ordinary husbandman (Matthew 21. 43; Luke 17. 22), could give such a " command." no rain—an-
26,27). The "strangers" are in this view the "other sheep not of" the Jewish "fold" (John 10. 10), the Gentiles wiiom Jesus Christ shall "bring" to be partakers of the rich privileges (Romans U. 17; which the Jews (" fat ones," Ezekiel 34. 16) fell from. Thus "after tlieir (own) manner" will express tliat the Christian C'iiurch should worship God in freedom, released from legal bondage (John 4. Zi; Galatians 5. 1). 18. (Third) Woe—against obstinate perseverance in sin, as if they wished to provoke Divine judgments, iniquity—guilt, incnn \ng punishment. [Matjkeii.] cords t.itypically, the heaven-sent teachings of the prophets (Amos
8. 11 >. Not accomplished in the Babylonish captivity ; for Jeremiah, Ezekiel, Daniel, Haggai, and Zechariah, prophesied during or after it. But in gospel times. 7. Isaiah here applies the parable. It is no mere human owner, nor a literal vineyard that is meant; "For," &c. -vineyard of the Lord—His only one (Exodus 19. 5; Amos 3. 2). pleasant —" tlie plant of his delight:" Just as the husbandman was at pains to select the sorek, or "choicest vine" {v.'2); so God's election of the Jews, jndgment^'usice. The play upon words is striking in the Hebrew, "He looked for mislipat, but behold mispat (bloodshed); for tsedagua, but behold tseaqua (the ci-y that attends anarchy, covetousness, and dissipation, t'. 8, 11, 12; compare the cry of the rabble by which justice was overborne in the case of Jesus Christ, Matthew 27. 23, 21). 8-33. Six distinct woes against CRiMKS. 8. (Leviticus 25. 13; Micah 2. 2.) The jubilee restoration of possessions was intended as a guard against. . . cart rope—Rabbins say, "An evil inclination is at first like a fine hair-string, hut the finishing like n cart-rope." The antithesis is between the slender ccw-t/.s of sophistry, like the spider's web (ch. 59. 5; Job 8. 14), with which one sin draws on another, until they at last bind themselves with great guilt as with a cart-rope. They strain every nerve in sin. vanity-^wickodness. sin — substantive, not a verb: they draw on themselves " sin" and its penalty recklessly. 19. work—vengeance (v. 12), Language of defiance to God. So Lamech's boast of impunity (Genesis 4. 2;^, 24; cf. Jeremiah 17. 15; 2 Peter 3. 3, 4). coimsel— God's threatened purpose to punish. HO. Fourth woe against tliose who confound the distinctions of right and wrong (cf. Romans 1. 28), "reprobate," Greek, undiscriminating: the moral perception darkened, bitter . . . sweet —sin is bitter (Jeremiah 2. 19; 4.18; Acts 8. 23; Romans 8. avarice, till tUere be no place—left for any one else, tliat ttjey may be—rjilher, and ye be. tlie eartli—the land. 9. In mine ears . . . the Lord viz., has revealed it, as in ch. 22. 14. desolate lit., a desolation, viz., on account of the national sins, great and fair—houses. 10. acres —lit., yokes; as much as one yoke of oxen could plough in a day. one — only, bath—of wine; seven and a half galhms. homer . . . cpliah—eight bushels of seed would yield only three pecks of produce (Ezekiel 45. 11). The ephah and hath, one-tenth of an homer. 11. Second woe
14; Hebrews 12.15); though it seem sweet for a time (Proverbs 9. 17, 18). Religion is sweet (Psalm 119. 103). 31. Fifth woe against those who were so "wise in their own eyes" as to think they knew better than the prophet, and who tlierefore rejected his warnings (ch. 29. 14, 15). H'Z, 33. Sixth woe against corrupt Judges, who, "mighty" in drinking "wine" (a boast still not uncommon), U" not In defending their country, obtain the means of self-indulgence by taking bribes ("reward"). The two verses are closely joined. [Mauker.] mingle strong drink—not with water, but spices to make it intoxicating (Proverbs & against intemperance, early—when it was regarded especially shameful to drink (Acts 2.15; 1 Thessalonians 5.7). Banquets for revelry began earlier than usual (Ecclesiastes 10. 10, 17). strong drink Hebrew, sichar, implying Intoxication, continue—drinking all day till evening, lis. Music was common at ancient feasts (ch.24.8, 9; Amos
2. 5; Song of Solomon 8. 2>. take away . . . righteonsneM —set aside the just claims of those having a righteou* cause, m. lAt., tongue offire eateth (Acts 2. flame cousumctlt . . . chaft—rather, withered grass falleth before l)n flame (Matthew 3. 12). root . . . Ijlossom—('jultre decay.
5, 6). viol—an instrument with twelve strings (JosePHUS, Antiquities 8. 10). tabret Hebrew, toph, from the use of wliich in drowning the cries of children sacrificed to Moloch, Tophct received its name. Arabic, duf. A ika Ule druni.'or tambourine, pipe—flute or flageolet: from Vision of Jehovah in Hta Temple. ISAIAH VI. The Prophet is Confirmed for his Message, " Holy" (t). 3). Isaiah mentions the robes, temple, andseraphim, but not the form of God Himself. Whatever both the hidden source and outward manifestations of prosperity, perisliing (Job IS. 16; Malachi 4. 1). cast away. . . law—in itsspirit, whilst retaining the letter. 25. anger it v/as, itwas dilterent from the usual Shechlnah: that was on the mercy-seat, this on a throne ; tliat a cloud and . . . kinclled—(2 Kings 22. 13, 17.) Hills . . . tremble—this probal)ly fixes the dale of tills chapter, as it refers to the earltiquake in the dai/s of Uzziah (Amos 1.1; Zechariah 14. 5). The earth trembled as if conscious of the presence of God (Jeremiah 4. 21; Habaltkuk 3. 6). torn—rather, were as dung (Psalm 83. 10). For all tUls, &c.—This burden of the prophet's strains, with dirge-like monotony, is repeated «t eh. 9. 12, 17, 21 ; 10. 4). With all the past calamities, still heavier judgments are impending; which he specifies in fire, of tills no form is specified: over that were the cherubim, over this the seraphim; that had no clothing, this had a flowing robe and train. 2. stood—not necessarily the posture of standing; rather, were in attendance on Him [MaukerJ, hovering on expanded wings, the — not in the Hebrew, seraphim—nowhere else applied to God's attendant angels: but to the fiery flying (not winged, but rapidly-moving) serpents, which bit the Israelites (Numbers
21. 6), called so from the poisonous inltammation caused by their bites. Scrajili is to burn; implying the burning zeal, dazzling brightness (2 Kings 2. 11; 6. 17; Ezekiel 1. 13; Matthew 28. 3) a'nd serpent-like rapidity of the seraphim in God's service. Perhaps Satan's form as a. serpent (Nachash) in his appearance to man has some connection with his original form as a seiaph of light. The head of the serpent was the symbol of wisdom in Egypt the rest of the chapter (Leviticus 20. 14, &c.). 20. lift . . . ensign—to call together the hostile nations to execute His Jtidgtncnts on Judea (ch. 10. 5-7 ; 45. 1). But for mercy to it, in ch. 11.12; 18. 3. hiss—(Ch. 7. 18.) Bees were drawn out of their hives by the sound of a flute, or by hissing, or whistling (Zechariah 10. 8). God will collect the nations round Judea like bees (Deuteronomy 1. 44; Psalm 118. 12). end of the earth—the widely-distant subject races of which the Assyrian army was made up (ch. 22. 6). The ulterior fulfilment took place in the siege under the Roman Titus. Cf. "end of the earth" (Deuteronomy 28. 49, (cf. Numbers 21.8; 2 Kings 18.4). The seraphim, with six wings and one face, can liardly be identified with the cherubim, which had four wings (in the temple only two) and four faces (Ezekiel 1.5-12). (But cf. Revelation 4. S.) The "face" and "feet" imply a human form; something of a serpentine form (perhaps a basilisk's head, as in the temples of Thebes) may have been mixed with (fee.). So tlie pronoun is singular in the Hebrew, for " them," ' their," " whose" (him, his, &c.), v. 26, 27, 2.8, 29; referring to some particular nation and person. [Horsley.] 37. weary—with long marches (Deuteronomy 25. 18). none. . slumber—re'iuiri ng no rest, girdle—with which the ancient loose robes used to be girded for action. Ever read.v for march or battle, nor latchet . . . broken the soles were attached to the feet, not by upper leather as with us, but by straps. So securely clad that not even a strap of their sandals gives way, so as to Impede their march. 28. bent—ready for battle, hoofs . . . flint—The ancients did not shoe their horses: hence the value of hard hoofs for long marches, wheels—of their chariots. The Assyrian army abounded in cavalry and chariots it: so the cherub was compounded of various animal forms. However, seraph may come from a root meaning princely, applied in Daniel 10.13 to Michael [Maurer]; just as cherub comes from a root (changing m into b), meaning noble, twain—two wings alone of the six were kept ready for instant flight in God's service : two veiled thir faces as unworthy to look on the holy God, or pry into his secret counsels which they fulfilled (pjxodus 3. ti; Job 4. 18; 15. 15), two covered their feet, or rather the whole of the lower parts of t heir persons—a practice usual in the presence of Eastern monarchs, in token of reverence (cf. Ezekiel 1. 11, their bodies). Man's service a fortiori consist's in reverent waiting on, still more than in active service (ch. 22.6, 7; 36.8). 29. roaring— their battle-cry. 30. sorrow, and the light Is darkened—otherwise, distress and liglU (i. e., hope and fear) alternately succeed (as usually occurs in an unsettled state of things), and darkness ari.ws in, &c. [Maurek.] heavens lit., clouds, i. e., its Bky is rather "clouds" than sky. Otherwise from a different Hebrew root, in its destruction or ruins. Horsley takes " sea . . . look unto the land" as a new image taken from mariners in a coasting vessel (such as all ancient vessels were), looking for the nearest land, which the darkness of the storm conceals, so that darkness and distress alone may be said to be vi.sible. for God. 3. (Revelation 4. 8.) The Trinity is implied (see note on " Lord," r). 1). God's holiness is the key-note of Isaiah's whole prophecies, whole earth—the Hebrew more emphatically, thefulness of the whole earth is Hia glory (Psalm 24. 1; 72. 19). 4. posts of . . . door—rather, foundations of the thresholds, house—temple, smoke—the Shechlnah cloud (1 Kings 8. 10; Ezekiel 10. 4.) 5. undone (Exodus 33. 20.) The same effect was produced on others by the presence of God (Judges 6. 22; 13.22; Job 42. 5, 6; Luke 5. 8 ; Revelation 1. 17). Hps—appropriate to the context which describes the praises of the lips, sung in alternate responses (Exodus 15. 20, 21; v. 3) by the seraphim: also appropriate to the office of speaking as the prophet of God, about to be committed to Isaiah {v. 9). seen—not
CHAPTER VI.
Ver. 1-13. Vision OF Jehovah IN Hrs Temple.- Isaiah
Is outside, near the altar in front of the temple. The doors are supposed to open, and the veil hiding the Holy of Holies to be withdrawn, unfolding to his view a vision of God represented as an Eastern monarch, attended by seraphim as His ministers of state (1 Kings 22. 19), and with a robe and flowing train (a badge of dignity in the East), which filled the temple. This assertion that he had seen God was, according to tradition (not sairctioned by ch. 1. 1 ; see IrUrodiiction), the pretext for sawing nim asunder in Manasseh's reign (Hebrews 11. 37). Visions often occur in the other propliets: jn Isaiah there is only this one, and it marked by characteristic clearness and simplicity. In . . . year . . . Uzziah died—Either literal death, or civil when he ceased as a leper to exercise his functions asking. [CHALOEK.] (2 Chronicles 26. 19-21.) 751 b. c. [CalMET.] 758. [Common Chronology.] This is not the first beginning of Isaiah's prophecies, but his inauguration to a higher degree of the prophetic office: v. 9, <tc., implies the tone of one who had already experience of the people's obstinacy, liorrt — here Adonai ; Jehovah in v. 5; Jemts Christ Is meant as speaking in v. 10, according to John 12.41. Isaiah could only have "seen" the Hon,not the Divine essence (John 1. 18). The words in v. 10 are attributed by St. Paul (Acts 28. 25, 20) to the Holy Gfiost. Thus the Trinity in unity is implied; as also by the thrice strictly Jehovah Himself (John 1. 18; 1 Timothy 6. 16), but the symbol of his presence. Lord Hebrew, Jehovah. 6. unto me—The seraph had been in the temple, Isaiah ortside of it. live coal lit., a hot stone, used, as in some countries in our days, to roast meat with, ex. gr., the meat of the sacrifices; fire was a symbol of pui-ification, as it takes the dross out of metals (Malachi 3. 2, 3). the altar of burnt offering, in the court of the priests before the temple. The fire on it was at first kindled by God (Leviticus 9. 24), and was kept continually burning. 7. mouth. . . Hps—(Cf. note V. 5.) The mouth was touched because it was the part to be used by theprop/iet when inaugurated. So "tongues of fire" rested on the disciples (Acts 2.3,4) when the.y were being set apart to spenk in various languages of Jesus, iniquity—conscious unworthiueBS of acting as God's messenger, purged— iiV., covered, i. e., expiated, not by any physical effect of fire to cleanse fi'orn sin, but in relation to tlie altar-sacrifices, of which Messiah, who here commi Bsions Isaiah, was in His death to be the antitype: it is implied hereby that it is only by sacrilice sin can be pardoned. 8. I . . . ug—The change of numb.-r Indicates the Trinity (cf. Genesis 1. 26; 11.7). Though not a sure argument for the doctrine, for the plural may indicate merely hiajesty, it accord* with that truth proved eUwf
43.5
A Remnant to be Saved. ISAIAH VII. Ahaz's Alliance with Aiyrui. where. Whom . . . who—Implying that /etf would be willing to bear the self-deuial which the delivering of such an unwelcome message to the Jews would require on the part of the messenger (cf. 1 Chronicles 29. 5). Here am I —prompt zeal, now that he has been specially qualified for deciphered. For the liistorical facts in tliis cl)apter, cf 2 Kings 15.37-16.9. Rezin of Syria and Pekah of Israel, as confederates, advanced against Jerusalem. In the first campaign (2 Chronicles 28.) they "smote Ahaz with a great slaughter." Their object was probably to unite tha three kingdoms against Assyria; Egypt seems to have favoured tlie plan, so as to interpose tliese confederate kingdoms between her own frontier and Assyria (cf. v, it (v. 7; cf. 1 Samuel 3. 10, 11 ; Acts 9. 6). 9. Hear . . . Indeed Hebrew, In hearing hear, i. e., Though ye hear the prophet's warnings again and again, ye are doomed, because of your perverse will (John 7. 17), not to understand. Light enough is given in revelation to guide those sincerely seeking to know. In order that they may do, God's
18, "Egypt;" and 2 Kings 17.4, Hosliea's league with Kgypt). Rezin and Pekah may have perceived Ahaz'a inclination towards Assyria rather than towards their own confederacy; this and the old feud between Israel and Judah (1 Kings 12. 16) occasioned their invasion of Judah. Ahaz, at the second inroad of his enemies (cf. 2 Clironicles 28., and 2 Kings 15. 37, with ch. 16. 5), smarting under his former defeat, applied to Tiglath-pileser, in spite of. Isaiali's warning in this chapter, that he sliould rather rely on God; that king accordingly attacked Damascus, and slew Rezin (2 Kings 9.): and probably it was at the same time that he carried away part of Israel captive (2 Kings 15. 20), unless there were two assaults on Pekah—that in 2 Kings 15. 29, the earlier, and that in which Tiglath helped Ahaz subsequent. [G. V. Smith.] Ahaz was saved at the sacrifice of Judah's Independence, and the payment of a large tribute, which continued till the overthrow of Sennacherib under Hezekiah (ch. 37.; 2 Kings 16. 8, 17, 18; 2 Chronicles will; darkness enough is left to confound the wilfully blind (ch. 43. 8). So in Jesus' use of parables (Matthew 13.
14). see . . . Indeed—rather, "though ye see again and again," yet, &c. 10. Make . . . fat—(Psalm 119. 70.) "Render them the more hardened by thy warnings." [Maurer.] This effect is the fruit, not of the truth in Itself, but of the corrupt state of their hearts, to which God here judicially gives them over (ch. 63. 17). Gesenitjs takes the imperatives as futures. "Proclaim truths, the result of which proclamation will be their becoming the moi'e hardened " (Romans 1. 28 ; Ephesians 4. 18) ; but this does not so well as the former set forth God as designedly giving up sinners to judicial hardening (Romans 11. 8; 2 Thessalonians
2. 11). In the first member of the sentence, the order is, the heart, ears, eyes ; in the latter, the reverse order, the eyes, ears, heart. It is from the heart that corruption flows into the ears and eyes (Mark 7. 21, 22) ; but through the eyes and ears healing reaches tlie heart (Romans 10. 17). [Bengel.] (Jeremiah 5. 21; Ezekiell2. 2; Zechariah 7. 11 ; Acts
28. 20). Aliaz's reign began about 741 B. c, and Pekah waa slain in 738. [Winer.] 1. Ahai—In the first years of his reign the design of the two kings against Judah was carried out, which was formed In Jotham's reign (2 Kings 15.
7.57; 2 Timothy 4.4.) In Matthew 13. 15, the words are quoted in the indicative, is waxed gross (so the LXX.), not the imperative, make fat ; God's word as to the future is as certain as if it were already fulfilled. To see with one's
37). Syriftr—Hebrew, Aram (Genesis 10. 22, 23), originally the whole region between the Euphrates and Mediterranean, including As-syria, of which Syria is an abbreviation; here the region round Damascus, and along Jlount Libauus. Jerusalem—an actual siege of it took place, but was foiled (2 Kings 16.5). 3, is confederate with—rather, eyes will not convince a will that is opposed to the truth (cf. John 11. 45, 46; 12.10,11). "One must toye Divine things in order to understand them." [Pascal.] toe healed—of is encamped upon the territory of Ephraim [Maurer] ; or better, as Rezin was encamped against Jerusalem, " is ported by" [Lowth] Ephraim, whose land lay between Syria and Judali. The mention of " David " alludes, in sad contrast with the present, to the time when David made Syria subject to him (2 Samuel 8. 6). Ephraim—the ten tribes, as . . . trees of . . . wood— a simultaneous agitation. 3. Go forth—out of thecity, to the place where Ahaz was superintending the works for defence, and the cutting ofT of the water supply from the enemy, and securing it to the city. So ch. 22. 9 ; 2 Chronicles 32. 4. Sheartheir spiritual malady, sin (ch. 1. 6; Psalm 108. 3; Jeremiah
17. 14). 11. how long—will this wretched condition of the nation being hardened to its destruction continue? until— (ch. 5. 9)— fulfilled primarily at the Babylonish captivity, and more fully at the dispersion under the Roman Titus. 13. (2 Kings 25. 21.) forsaking—abandonment of dwellings by their inhabitants (Jeremiah 4. 29). 13. and it shall return, and ... he eaten—Rather, but it shall be again given over to be consumed: if even a tenth survive the first destruction, it shall be destroyed by a second (ch. 5. 2,5; Ezekiel 5. 1-5, 12). [Maureb and HoRSLEY.] In English Version, "return" refers to the poor remnant left in the land at the Babylonish captivity (2 Kings 24. 14; 25. 12), which afterwards fled to Egypt in fear.leshuh i. e., A remnant shall return (ch. 6. 13). His very name (cf. v. 14; ch. 8. 3) was a standing memorial to Ahaz and the Jews that the nation should not, notwithstanding the general calamity {v. 17-25; ch. 8. 6-8), be utterly destroyed (ch. 10. 21, 22). conduit—an aqueduct from the pool or reservoir for the supply of the city. At the foot of Zion was Fount Siloah (ch. 8. 6 ; Nehemiah 3. 15; John 9. 7), called also Gilion, on the west of Jerusalem (2 Chronicles (2 Kings 25. 26), and subsequently returned thence along with others who had fled to Moab and Edom (Jeremiah
40.11, 12); and suffered under further Divine judgments, tell—Rather, terebinth or turpentine tree (ch. 1. 29). substance . , . when . . . cast . . . leaves— Rather, "As a
32. 30). Two pools were supplied from it, the Upper, or Old terebinth or oak in which, when they are cast doivn (not ' cast (ch. 22. 11), or King's (Nehemiah 2. 14), and the Lower (ch. 22. their leaves,' Job li.7), the trunk or stock remains, so the holy seed (Ezra 9. 2) shall be the stock of thai land." Th e seeds
9), which received the superfiuous waters of the upper. The upper pool is still to be seen, about seven hundred yards from the JaflSa, gate. The highway leading to the of vitality still exist in botli the land and the scattered people of Judea, waiting for the returning spring of God's favour (Romans 11. 5, 23-29). According to Isaiah, not all fullers' field, which was in a position near water for the purposes of washing, previous to drying and bleaching, the cloth, was probably alongside the aqueduct. 4. Take heed, <fec.—t. e.. See that thou be quiet (not seeking Assyrian aid in a fit of panic), tails—mere ends of firebrands, almost consumed themselves (about soon to fall before the Assyrians, v. 8), therefore harmless, smoking—as about to go out; not blazing, son of Remaliah— Pekah, an usurper (2 Kings 15. 25). The Easterns express contempt by designating one, not by his own name, but by his Israel, l)ut the elect remnant alone, is destined to salvation. God shows unchangeable severity towards sin, but covenant faithfulness in preserving a remnant, and to it Isaiah bequeaths tlie prophetic legacy of the second part of his book (ch. 40.-66).
CHAPTER VII.
Chapters 7., 8., and 9. 1-7. Prediction of the III Success OF THE SYRO-ISKAELITISH INVASION OF JUDAH— AHAZ'S Alliance with Assyria, and its Fatal Refatlier's, especially when the father is but little known (1 Samuel 20. 27, 31). 6. vex—rather, throw into consternation, [Gesbniu.s.] make a hreach—rather, cleave it asunder, BtTLTS TO Judea—yet the Certainty of Final Preservation AND of the Coming of Messiah. In tlie Assyrian inscriptions the name of Rezin, king of Damascus, is found among the tributaries of Tlglath-pileser.
TJieir scheme was to divide a large portion of tlie territory between themselves, and set Mp a vassal-king of tlieirown overtlie rest, son of Tabeal-unknown ; a Syrian-sounding natne, perhaps favoured bur a party In Jerusalem (oh. of whose reign the annals of seventeen years have been Christ is Promised ISAIAH VII. for a Sign to Ahat.
8. C, 9, 12). 7. (Oh. 8. 10; Proverbs 21. 30.) 8. head—<. e., In both .Syriajiiid IsisK'l thftcnpilal shall remaiuas it is; they shall not conquer Judah, but eaeh shall possess ouly his own Uoniinions. tlireescore and live . . , not a people —as these words break the symmetry of the parallelism In this verse, either they ought to be placed after "Remasis 3. 15), whose seed shotild bruise the serpent's head and deliver captive man (Jeremiah 31. 22; Micah 5. 3). Language is selected such as, whilst f)cirtia% applicable totheimmediate event, receives its fullest, most appropriate, and exhaustive accomplishment in Messianic events. The New Testament application of such prophecies is nota strained "accommodation;" rather the temporary fulfilment of an ada ptation of the far-reachi ng prophecy to the present passing event, which foreshadows typically the great central end of prophecy, Jesus Christ (Revelation 19. 10). Evidently the wording is such as to apply more fully to Jesus Christ than to the prophet's son; "virgin" applies, in its simplest sense, to the Virgin Mary, I'ather than to the proplietess who ceased to be a virgin when she "conceived;" "Immanuel," Ood with us (John 1. 14 ; Revelation 21. 3), cannot liah's son," in i'. 9, or else they refer to some older prophecy of Isaiah, or of Amos (as the Jewish writers represent), pnrentlietically ; to which, in v. 8, the words "If ye will jiot believe . . . not be established," correspond in parallelism. One deportation of Israel happened within one or two years from this time, under Tiglath-pileser (2 Kings
15. 29). Another in the reign of Hoshea, under Slialmaneser(2 Kings 17. l-fi), was about twenty years after. But the final one which utterly "broke" up Israel so as to be "not a people," accompanied by a colonization of Samaria with foreigners, was under Esar-haddon, who carried away Manasseh, king of Judah, also, in the twenty-second year of his reign, sixty-five years from the utterance of this prophecy (cf. Ezra 4.2,3,10, with 2 Kings 17. 21; 2 Chronicles 33. 11). [Usher.] The event, though so far off, was enough to assure the people of Judah that as God, the Head of the theocracy, would uUimatelj/ interpose to destroy the enemies of His people, so they might rely on Him now. 9. believe, ... be established—There is a paronomasia, or play on the words, in the Hebrew, "if ye will not confide, ye shall not abide." Ahaz brought distress on himself by distrust In the Lord, and trust in Assyria. 11. Ask thee— since thou dost not credit the prophet's words, sign—a miraculous token to assure thee that God will fulfil His promise of saving Jerusalem (ch.
'in a strict sense apply to Isaiah's son, but only to Him who is presently called expressly (ch. 9. 6), " the Child, the Son, Wonderful (cf. ch. 8. 18), the mighty Ood." Local and temporary features (as v. 15, 16) are added in every type; otherwise it would be no type, but the thing itself. There are resemblances to the great Antitype sufficient to be recognized by those who seek them; dissimilarities enough to confound those who do not desire to discover them, call i. e., she shall, or as Margin, thou, O Virgin, Shalt call; mothers often named their children (Genesis 4.
1,25; 19.37; 29.32). In Matthew 1. 23 the expression is strikingly changed into, "They shall call;" when the prophecy received its full accomplishment, no longer is the name Immanuel restricted to the prophetess' view of His character, as in its partial fulfilment in her son; all sliall then call (i. e., not literally), or regard Him as peculiarly and most filly characterized by the descriptive name, "Immanuel" (1 Timothy 3. 16; Colossians 2. 9). name—not mere appellation, which neither Isaiah's son nor Jesus Christ bore literally ; but what describes His manifested attributes; His character (so ch. 9. 6). The name in its proper destination was not arbitrary, but characteristic of the individual; sin destroyed the faculty of perceiving the internal being; hence the severance now between the name and the character; in the case of Jesus Christ and many in Scripture, the Holy Ghost has supplied this want. [Olshausen.] 15. Butter—rather, Curdled milk, the acid of which is grateful in the heat of the East (Job
37. 30; •'>S.7, 8). "Signs," facts then present or near at hand as pledges for the more distant future, are frequent in Isaiali. Ask . . . in . . . depth lit., ifake deep, ask ii, i.e.. Go to the depth of the earth or of Hades [Vulgate and LoWTH], or. Mount high for it (lit., Make high). So in Matthew 16. 1. Signs in heaven are contrasted with the signs on eartli and below it (raising the dead) which Jesus Christ had wrought (cf. Romans 10. 6, 7). He oflfers Ahaz the widest limits within which to make his choice. 13. neither . . . tempt—hypocritical pretext of keeping the law (Deuteronomy 6. 16); " tempt," i. e., put God to the proof, as In Matthew 4.'7, bj' seeking His miraculous interposition without warrant. But here there was the warrant of the prophet of God; to have asked a sign, when thus offered, would not have been a tempting of God. Ahaz's true reason for declining was his resolve not to do God's will, but to negotiate with Assyria, and persevere in his idolatry (2 Kings 16. 7, 8, 3, 4, 10). Men often excuse their distrust in God, and trust in their own devices, hy professed reverence for God. Ahaz may have fancied that though Jehovah was the God of Judea and could work a sign there, that was no proof that the local god of Syria might not be more powerful. Such was the common heathen notion
20. 17). honey—abundant in Palestine (Judges 14. 8; 1 Samuel 14. 25; Matthew 3. 4). Physicians directed that the first food given to a child should be honey, the next milk. [Barnab. Ep.] HORSI.EY takes this as implying the real humanity of the Immanuel Jesus Christ, about to be fed as other infants (Luke 2. 52). Ver. 22 shows that besides the fitness of milk and honey for children, a state of distress of the inhabitants is also implied, when, by reason of the Invaders, milk and honey, things produced spontaneously, shall be the only abundant articles of food. [Maurer.J that He may know—rather, until He shall know, evil . . . choose . . . good—at about three years of age moral consciousness begins (cf. ch. 8. 4; Deuteronomy 1. 39; Jonah 4. 11). 16. For—the deliverance implied in the name " Immanuel," and the cessation of distress as to food (v. 14, 15), shall last only till the child grows to know good and evil; for, &o. the land that . . . ablior> rest . . . forsaken of . . . kings—rather, desolate shall be the land, before whose two kings thou art alarmed. [Hengstenberg and Gesenius.] the land—viz., Syria and Samaria regarded as one (2 Kings 16. 9 ; 15. 30), just two years after this prophecy, as it foretells. Horsley takes it, " The land (Judah and Samaria) of (the former of) which thou art the plague (lit., thorn) shall be forsaken," &c. ; a prediction thus, that Judah and Israel (appropriately regarded as one "land'') should cease to be kingdoms (Luke 2. 1; Genesis 49. 10) before Immanuel came.
(ch. 10. 10, 11 ; 36. 18-20). 13. Is it a small thing t—Is it not enough for you (Numbers 16. 9)? Theallusion to "David " is in order to contrast his trust in God with his degenerate descendant Ahaz's distrust, weary—try the patience of. men—prophets. Isaiah as yet had given no outward proof tliat he was from God ; but now God has offered a sign, wliich Ahaz publicly rejects. The sin is therefore wo Jtinot merely against " men," butopenly against "God." Isaiali's manner tlierefore changes from mildness to bold reproof. 14. himself— since thou wilt not ask a sign, nay, rcjectest tlie offer of one. you— for the sake of the house of believing " David " (God remembering His everlasting covenant with David), not for unbelieving Ahaz's sake, behold—arresting attention to the extraordinary pi'ophee.v. virgin—from a root, to lie hid, virgins being closely kept from men's gaze in their parents' custody in the East. The Hebrew, and LXX. here, and Greek (Matthew 1.2:^), have the article, the virgin, some definite one known to the speaker and his hearers; primarily, the woman, then a virgin, about immediately to liecome the second wife, and bear a child, whose attainment of the age of discrimination (about three years) should be preceded by the deliverance of Judah from its two invaders; 17-25. Fatal Consequences of Ahaz's Assyrian Policy. Though temporary deliverance (ch. 7. 16; 8.4) was to be given then, and final deliverance through Messiah, sore punishment shall follow the former. Alter subduing Syria and Israel, the Assyrians shall encountei Egypt (2 Kings 23.29), and Judah shall be the battle-field of both (v. 18), and be made tributary to that very Assyria (2 Chronicles 28. 20 ; 2 Kings 16. 7, 8) now about to be called 1«
Its fullest significancy is realized in "the woman" (Gene-
Judgment to come llrnvyh yl.s»j/rta. ISAIAH VIIL Prophecy agaiiud Syria and Israel. as an ally (ch. Sli. 1-6) ; Kftypt, too, slionUI prove a fatal ally
Ijord said tv me, that I should lake," Ac. [Maukeu.1 I'riaU —an accomplice of Ahaz in idolatry, and tlierefore a witness not likely to assist the proi>lut of God in getting up a prophecy after the event (2 Kings 16. 10). Tiie witnesses were in order that when the event should come they might testify that the tablet contai)iing the prophecy had been inscribed with it at the time that it i)rofessed. Zechariah —(2 Chronicles 29. 13.) 3. prophetess—perhaps the same as the "virgin" (ch. 7.14), in the interim married as Isaiah's second wife: this is in the primary and temporary sense. Immanuel is even in this sense distinct fiom Maher-shalal-hash-baz. Thus nineteen months at least intervene from the prophecy (ch. 7. 14), nine before tiie birth of Immanuel, and ten from that tinae to the birth of Mahcr-shalal-hasii-l)az : adding eleven or twelve months befen-c the latter could cry, " P'ather" (ch. 8. 4), we have about three years in all, agreeing with ch. 7. 15, 16 4. before, Ac-within a year. 6. waters of Shiloah . . softly—their source is on the south-east of Zion and east of Jerusalem. It means sent, thewater beingsent tlirough an aqueduct (John 9. 7). Fignrative for the mild, though now weak, sway of the house of David; in the highest sense Shiloah expresses the benignant sway of Jehovah in the theocracy, administered through David. Contrast to the violent Euphrates, " the river" that typifies Assyria (u. 7; Revelation 17. 15). "This people" refers both to Israel, which preferred an alliance with Rezin of Syria to one with the kings of Judah, and to Judah, a party iu which seems to have favoured the pretensions of the son of Tabeal against David's line (ch. 7.0); also to Judah's desire to seek an Assyrian alliance is included in tlie censure (ch. 36. 6-, 31. 1, &c-.). is: h'.ss—whistle, to bring bees to settle (Aote, oh. 5. 26). fly—found in numbers about the arms of the Nile, and the canals from it (ch. 19. 5-7; 23. 3), here called " river.s." Hence arose the plague of flies (Exodus 8. 21). Figurative, for numerous and troublesome foes from the remotest parts of Kgypt, e. g,, Pharaohneolio. bee—(Deuteronomy 1. 44; Psalm 118. 12.) As numerous in xVssyria as the Jly in marshy Egypt. Sennacherib, Esar-liaddon, and Nebuchadnezzar fulfilled this prediction. 19. restimage of Jlics and bees kept up. The enemy shall overspread the land everywhere, even in "desolate valleys." thorns uild, contrasted with "bushes," which were valued and objects of care (see Margin). 30. razor—The Assyrians are to be God's instrument of devastating Judea,.justas a razor sweeps away all hair before it (ch. 10. 5; Ezekiel 29.19, 20). hired—alluding to Aiiaz's hiring (2 Kings 16. 7, 8). Tiglath-pileser against Syria and Israel; namely, \>y them beyond the river viz., the Euphrates ; the eastern boundary of Jewish geographical knowledge (Psalm 72.8); the river which Abram crossed; the Nile also may be included (v. 18). [G. V.Smith.] Gesenitjs translates, a. razor hired in the parts beyond the ricer." head . . . feet—the ?('Ao?e body, including the most honoured parts. To cut the "beard" is the greatest indignity to an Eastern (ch. 50. 6; 2 Samuel
10. 4, 5; Ezekiel 5. 1). 21-25. The coming Desolate State oe the Land owing to the Assyrians and Egyptians, nourish i. e., own. young cow—a heifer giving milk. Agriculture shsM cease, and the land become one great pasturage. 22. abundance—by reason of the wide range of land lying desolate over which the cows and sheep (including goats) may range, huttei-—thick milk, or cream, honey (Note, v. 15.) Food of spontaneous growth will be the resource of the feiv inhabitants left. Honey shall be abundant, as the bees will find the wild (cf. ch. 7. 17). Ver. 14 shows that both nations are meant; both alike rejected the Divine Shiloah. Not "my people," as elsewhere, when God expresses favour, but " this people" (ch. 6. 9). 7. therefore—for the reason given in v.d, the Assyrian Hood, which is first to overflood Syria and Samaria, shall rise high enough to reach rebel Judah also flowers abounding everj-wliere. 23. where there were, &e.—where up to that time there was so valuable a vineyard as to have in it 1000 vines, worth a silvering {shekel, about' 2s. 3d. ; a large price) each, there shall be only briers (Song of Solomon 8. 11). Vineyards are estimated by the number of the vines, and the goodness of the kind of vine. Judea admits of .a high state of cultivation, and requires it, in order to be productive; its present barrenness isdue to neglect. 24. It shall become a vast huntingground, a))Ounding in wild beasts (cf. Jeremiah 49. 19). 25. shall be—rather, 'terp once, dlfjgcd—in order to plant and rear vines (ch. 5. 6). there shall not come— ('. e., none shall come who fear thorns, seeing that thorns shall abound on all sides. [Maxjrer.] Otherwise, "Thou shalt not come for fear of thorns." [Gesenil's.] Only cattle shall be able to penetrate the briery ground, lesser cattle —sheep and goats.
(i). 8). the river— Euphrates swollen in spring by the melting of the snow of the Armenian mountains (cf. v. 6; ch. 7. '20). all Ills glory—Eastern kings travel with a gorgeous retinue, channels—natural and artificial iu the level region, Mesopotamia. 8. puss through—the flood shall not stop at Syria and Samaria, but shall penetrate into Judea. the neck—when the waters reach to the neck, a m.an is near drowning; still the heail is not said to be overflowed. Jerusalem, elevated on hills, is the head. The danger shall be so imminent as to reach near it at .Sennacherib's invasion in Hezekiah's reign; but it shall lie s|)ared (ch.
30. 2S). Avlngs—the extren)e bands of the Assj'rian armies, fulfilled (ch. 36. 1 ; 37.2-5). thy land, O Immanuel—though temporarily applied to Isaiah's son, in tlie full sense this is applicalile only to Messiah, that Judea is His, was, and still is, a pledge that, however sorely overwhelmed, it shall be saved at last; the "head" is safe even now, waiting for ttie times of restoration (Acts 1.0); at the same time these words imply that, notwithstanding the temporary deliverance from Syria an(i Israel, Implied In "Immanuel," the greatest calamities are to follow to Judah. 9. Associate yojirselves—rather, liaise tumults, CHAPTER VIII.
Cli apt ers 8. and 9. 7. Th e fi rst seven verses of ch . 9. bel on to this section. Ch. S. continues the sulyoct of ch. 7., but at a later period (cf. cli. 8. 4 with ch. 7. 16); implying that the interval till the accomplishment is shorter now than then. The tone of ch. 8. 17, 21, 22, expresses calamity more immediate and afflictive than ch, 7. 4, 15, 2'2. 1. great—suitable, for letters large enough to be read by all. rollrather, tablet, of wood, metal, or stone (ch.30. 8; Habakkuk2. 2); somctiraes coated with wax, upon which characters were traced with a pointed Intrument, or iron stylus; skins and pa/>.(/rM« were also used (ch. 19.7). man's pen—I. e., in ordinary charactJ;rs which the humblest can read 7so Habakkuk 2. 2) Hebrew, enosh means a common OTfm, as contrasted with the wpper ro7i/c« (Revelation 21. 17; Ilomans 3. 5). Not in hieroglyphics. The object was that, after the event, all miglit see that it had been predicted by Isaiah, concerning—the title nnd subject of the prophecy. Maher-shalnl-hnsh-baz—"They or, Rage, i. e.. Do your worst [Maurer], referring perhaps to the attack of Rezin and Pekah on .ferusalem. and , . be broken in pieces-i-ather, yet ye shall be t?iroun into constei-nation. Imperative in the Ilebreu', according to the idiom whereby the second of two impcratives implies the future, viz., the consequence of the action contained in the first (so ch. 6. 9). The name "Immanuel" In d. 8 (cf. v. 10) suggests the thought of the ultimate safety of Immanuel'i land, both from its present two invaders, and even from the Assyrians, notwithstanding the grievous flood wherewith the previous verses foretell they shall deluge it. The succession of the house of David cannot be set aside
In Judah, for Immanuel Messiah is to be born in it' as heir of David, of whom Isaiah's son is but a type (ch. 9. 4, 6). give ear . . . for countries—witness the discomfitur* of Judah's enemies. The proplucy probably looks oo (i. the Assyrians) hasten to the spoil {viz., to spoil Syria and Samaria), they speed to the prey." [Gesenius.J Otherwise, "The spoil (i. e., spoiler) hastens, the rapine ipeeds forward." [Mauuer.J 2. 1 took—rather, " 'The 43S alio to the final conspiracy of Antichrist and his supporters against the Heir of David's throne In the latter days, and their utter overthrow. [Hou-slev.] gird yourselvM
ANCIENT AGRICULTURAL IMPLEMENTS.
Omforl lo tiiOiC who fear God, ISAIAH IX. and Great Afflict iom lo Idolaters, Consult in your national diflicu Uies. tliem . . . familiar spirits—necromancers, spirit-cliarmers. So .Saul, when he had forsaken God (1 Samuel 28. 7, &c.), consulted the witch of Endor in his difiicullies. Tliese follow in the wake of idolatry, which prevailed under Ahaz (2 Kings. . . glril yourselves—the repetition expresses vehein-.eiitly Uic cc Thunt!/ ot tlieir being thrown into cottternation (uotas ICnylish Version, "broken in pieces"). 10. the word
- of oommaud, for the assault of Jerusalem. God Is witU
Iinnianuel" implies this(Numbers 14. 9; Psalm 46. 7).
11. with a strong Uaiid—or clso, when He grasped me with
16. 3, 4, 10); he copied tlie soothsaying as he did the idolatrous "altar" of Damascus (cf. Leviticus 20. 6, which forbids it, ch. 19. 3). \vizard8—men claiming supernatural knoivlcdge ; from tlie old English, to wit, i. e., know, peep —mther, chirp faintly, as young birds do; this sound was generally ascribed to departed spirits; by venlriloquis)n the soothsayers caused a low sound to proceed as from a grave, or dead person. Hence the LXX. render the Hebrew for necromancers here "ventriloquists" (c)'. cli. 29. 4). mutter—moan, should not, <fcc.—The answer wliich liis hand. [Hoksi.ky.] Mavreu, an English Version, "witli the impetus of His hand," i. the felt impulse of His in- 81/iratiou in my mind (Jeremiah 15. 17; Ezekiel 1. 3; 3. 14, 22; 'S7. 1). way of . . . people—their distrust of Jehovah, and the panic which led them and Ahab to seek Assyrian aid. 1^16. The words of Jehovah. 13. confederacy— rather, A conspiracy; an appropriate term for the unnatu ral combination of Isi-ael with Syrian foreigners against Jiuiea and the theocracy, to whicli the former was bound by ties of blood and hereditary religion. [Maukek.] to all . . . say—rather, of all which this people culleth a con-
Isaiali recommends to be given to those advising to have recourse to necromancers, for the living, &c.—"should one, for the safety of the living, seek unto (consult) the dead?" [Gksenius.] Lowth renders it, "/n;;/ace o/ (consulting) the living, should one consult the dead ?" 30. To the law, &c.—the revelation of God by His prophet (v. 16), to which he directs them to refer those who would advise necromancy, if they speak not ... it is l)ecause lepiracy. [G.V.Smith.] their fear—t'tz., ob^'eci of fear: the hostile conspiracy, be afraid— rather [Maurer], "nor make others Co he afraid." 13. Sanctify Honour His holy name by regarding Him as your only hope of safety (ch.
2il. :i3; Numbers 20. 12). him . . . fear— "fear" lest you provoke His wrath by your fear of man and distrust of Him. 14. sniict»iax-y—inviolable asylum, like the altar of the temple (1 Kings 1. 50; 2. 2S; Ezekiel 11. 16; cf. Proverbs IS. 10) ; viz., to those who fear and trust in Him. hut
JEnglish Ver.tion understands "tliey" as the necromancers. But the Hebrew rendered because is not this, but who ; and if not ought rather to be shall they not; or, truly they shall speak according to this word, who have no morning light. . . offence i. e., a rock over whicli they should fall to (so the Hebrew, i. e., prosperity after the night of sorrows) dawning on tliem. [Maurer and G. V. Smith.] The.v who are in the dark night of trial, without a dawn of hope, shall svireiy say so. Do not seek, as we did, to necromancy, but "to the law," &c. The law perhaps includes flieir hurt; viz., those who would not believe, both . . . houses—Israel and Judah. Here again the prophecy expands beyond the temporary application in Ahaz's time. The very stone, Immanuel, which would have been a sanctuary on belief, becomes a fatal stumbling-block through unbelief. Jesus Christ refers to this in Matthew 21. 44. hei'e the law of Moses, which was the "Magna Charta"- on which prophetism commented. [Kittc] 31, 33. More detailed description of tlie despair, which they shall fall (Cf. Deuteronomy 32. 4, 15, 18, 30, 31, 37 ; Daniel 2. 34 ; Romans
9. 3;}; 1 Peter 2. 8.) (tin-trap, in which birds are unexpectedly caught (Luke 21. 35; 1 Thessalonians 5. 2). So at the destruction of Jerusalem under Titus. 15. stumble . . . taken—imajies from the means used in taking wild animals. 16. Bind up . . . seal—What Isaiah had before briefly noted by inscribing Mafier-sha Zal-hash-baz in a into, who sought necromancy instead of God; v. 20 implies that too tale they shall see how much better it would have been for them to have souglit "to the law," &c. (Deuteronomy 32. 31). But now tiiey are given over to despair. Therefore, whilst .seeing the truth of God, they only "curse their King and God;" foreshadowing the future like conduct of those belonging to the "kingdom of the beast," wlien they shall be visited with Divine plagues (Revelation 16. 11 ; cf. Jeremiah 18. 12). through it—Dtz., the land, liardly bestead—oppressed with anxtablet, fixed up in some public place, he afterwards wrote out more in detail in a parchment roll (ch. 30. 8); this he is now to seal up, not merely in order that nothing may be added to, or taken from it, as being complete, but to imply that it relates to distant events, and is therefore to be a sealed and not understood testimony (ch. 6. 9, 10), except in part among God's disciples," i. e., those who "sanctify the Lord" by obedient trust (Psalm 25. 14). Subsequent revelations would afterwards clear up what now was dark. So the Apocalypse explains what in Daniel was iety, hungry—a more grievous famine than the temporary one in Ahaz's time, owing to Assyria ; then there was some food, but none now (cli. 7. 15, 22; Leviticus 26. 3-5, 14-16, 20). their king . . . God—Jehovah, King of the Jews (Psalm 5. 2; 68. 24). look upward . . . unto tlie earth—whether they look up to heaven, or down towards left unexplained (cf. Daniel 8. 26; 12. 9). "The words are closed up and sealed till the time of the end ;" but Revelation 22. 10, "Siial not the sayings of the prophecy . . . for the time is at hand" (cf. Revelation 5. 1, 5, 9). testimony —attested by Uriah and Zechariah (ii. 2). law—the revelation Just given, having the forc§ of a law. disciples not as Maurkr, Uriah and Zechariah (cf. John 7. 17; 15. the land of Judea, nothing but despair shall present itself, dimness of anguish—darkness of distress (Proverbs 1.
27). driven to darkness—rather, thick darkness (Jeremiah
23. 12). Driven onward, as by a sweeping storm. The Jewish rejection of "their King and God," Messiah, was followed by all these awful calamities.
15). IT. I—whatever the rest of the nation may do, 7wiU look to Jehov.ah alone, thathideth . . . face—Wiof.i?/!. He seems now to withirauj His countenance from Judah (the CHAPTER IX.
Ver. 1-7. Continuation of the Prophecy in Chap then ropresentati> e of "the house of Jacob"). Let us wait and trust in, though we cannot see, Him (ch. 50. 10;
8. 1. Nevertheless, &c.—rather, "ior darkness shall not (continually) be on it (i.e., the land) on which there is (now) distress." [Hengstenberg and Maurer.] The /or refers, not to the words immediately preceding, ljut to the consolations in ch. 8. 9, 10, 17, 18. Do not despair, /or, &c. when at the fii-st, &c.—ratlier, "as the former time has brought contempt on the land of Zebulun and Naphtall
54. 8; Habakkuk 2. 3; Luke 2. 25, 38). 18. I and the cliildren—Isaiah melius salvation of Jehovah; His children's names, also (ch. 7. 3; 7. 14; 8. 3), were "signs" suggestive of the coming and final deliverance, wonders i. e.-, symbols of the future (ch. 20.3; Zechariah 3.8). "Behold I. . . nie" is quoted in Hebrews 2. 13 to prove t/ie manhood of the Afessiah. This is the main and ultimate I'ulfilnient of the prophecy; its temporary meaning applied to Ahaz's tune. Isaiah typically, in v. 17, IS, personates Messiah, who is at once " Father" and "Son," Zsaiaand Immanuel, "Child"' and "Mighty God," and is therefore called here a "wonder," as in ch. 9. 6, "Wonderful." Hence in Hebrews 2. 13, believers are called His "children :" but in v.
(viz., the deportation of their Inhabitants under Tiglathpileser, 2 Kings 15. 29, a little before the giving of this prophecy); so shall the after-coming time bring honour to the way of tlie sea (the district round the lake of Galilee), the land beyond [but Hengstenbercj, " by the side of"] Jordan (Perea, east of Jordan, belonging to Reuben, Gad, and half-Mauasseh) the circle [but Hengstenberg, " Galilee"] (i. e., region) of the "Gentiles." [Maures. Hengstenberg, Ac] Galil in Hebrew is a circle, cirea&, and from it came the name Galilee. North of Napulall, 11, 12, His ' brethren." On " the Lord hath given me," see John 6. 37, 39; 10. 29; 17. 12. which dwelleth In . . . Zion —uad will therefore protect Jeruialem. 19. Seeli unto— The Cliurch's Joy in Chj-ist's Birth. ISAIAH IX. Prophecy as to the Ten TVtJa.
Inhabited by a mixed race of Jews and Gentiles of the bordering Phoenician race (Judges 1. 30; 1 Kings 9, U). Besides tlie recent deportation by Tiglath-pileser, it had been sorely smitten by Benhadad of Syria, 200 years before (1 Kings 15. 20). It was after the Assyrian deportation colonized with heatliens, by Esar-haddon (2 Kings called by the Latins saffum) rolled In blood, shall be for burning, (and) fuel for fire." [Maurer.] All warlike accoutrements shall be destroyed, as no longer required in the new era of peace (ch. 2. 4 ; 11. 6. 7 ; Psalm 46. 9 ; Ezekiel
39. 9; Micah 5. 5, 10; Zechariah 9. 9, 10). Cf. Malaohi 4. l,aa to the previous birninrj up of the wicked. 6. For—The ground of these great expectations, nnto us — for the benefit of tlie Jews first, and then the Gentiles (cf. "unto j/0!<"(Luke 2.11). son. . . given—(Psalm 2.7.) God's gratuitous gift, on which man had no claim (John 3. 16; Romans
17. 24). Hence arose the contempt for it on the part of the sontheHi Jews of purer blood (John 1. 46; 7. 52). The same region which was so darkened once, shall be among the first to receive Messiah's light (Matthew 4. V3, 15, 16). It was in despised Galilee that he first and most publicly exercised His ministry; from it were most of His apos-
6.2;?). government. . . upon . . . slionlder—The ensign of office used to be worn on the s/ioiildcr, in token of rustaining the government (ch. 22. 22). Here the government on Messiah's shoulder is in marked antithesis to the "yoke and staflf " of the oppressor on Israel's "shoulder" (t>. 4). He shall receive the kingdom of the earth from the Father, to vindicate it from the misrule of those to whom it was entrusted to hold it for and under the Most High, but who sought to hold it in defiance of His right; the Father asserts His riglit by tlie Son, the " Heir of all things," who will hold it for Him (Daniel 7. 13, 14). name . . . called— His essential characteristics shall be. Wonderful — (Note, ch. 8. 18; Judges 13. 18; Margin, 1 Timothy, 8. Ifi.) Counsellor—(Psalm 16. 7 : Romans 11.33,34; 1 Corinthians 1.24; Colossians 2. 3.) miglity God—(Ch. 10. 21; Psalm 24. 8; Titus 2. 13.) HoRSLEY translates, "God the mighty man." "Unto us . . . God" is equivalent to "Iiiimannel" (ch. 7. tles. Foretold in Deuteronomy 3.X 18, 19; Acts 2. 7; Psalm
68. 27, 28, Jerusalem, the theocratic capital, might readily have known Messiah; to compensate less favoured Galilee, He ministered mostly there; Galilee's very debasement made it feel its need of a Saviour, a feeling not known to the self-righteous Jews (Matthew 9. iS). It was appropriate, too, that He who was both " the Light to lighten the Gentiles, and the Glory of His people Israel," should minister chiefly on the border land of Israel, near the Gentiles. 3. tlie people—The whole nation, Judah and Israel. slia<low of deatli—the darkest misery of captivity. 3. multiplied . . . nation—primarily, the rapid increase of Israelites after the return from Babylon ; more fully and exhaustively the rapid spread of Christianity at first, not increased the joy—By a slight change in the Hebrete, its (joy) is sulistituted by some for not, because "not increased the joy" seems opposite to what immediately follows, " the joy," <S:c. Hengstenberg retains not thus: "Whose joy tliou hadst not increased" (i. e., hadst diminished). Others, "Hast thou not increased the joy?" The very difficulty of the reading, not, makes It less likely to be an interpolation. Horsley best explains it. The prophet sees in vision a sliifting scene, comprehending at one glance the history of the Cliristian Church to remotest times—a land dark and thinly peopled—lit up by a sudden light— filled with new inhabitants—then struggling with difficulties, and again delivered by the ntter and final overthrow of their enemies. The influx of Gentile converts (represented here by "Galilee of the Gentiles") soon was to be followed by the growth of corruption, and the final rise of Antichrist, who is to be destroyed, whilst God's people is delivered, as in the case of Gideon's victory over Midian, not by man's prowess, but by the special interposition of God. before thee—a phrase taken from sacrificial feasts ; the tithe of harvest was eaten before God (Deuteronomy 12. 7; 14. 26). as men rejoice . . . divide . . . spoil — referring to the judgments on the enemies of tlie Lord and His people, which usually accompany revelations of His grace. 4. The occasion of the "joy," the deliverance not only of Ahaz and Judah from the Assyrian tribute (2 Kings 16. 8), and of Israel's ten tribes from tlie oppressor (2 Kiugs 15, 19), but of the Jewish Christian Church from its last great enemy, hnstthe past time for the future, in prophetic vision ; it expresses the certainty of the event, yoke of liis bnrden — the yoke with which he was burdened, staff of . . . slioulder—the staff which strilces his shoulder [Mauker]; or the wood, like a yoke, on the neck of slaves, the badge of servitude. [ROSENMUI.LER.] day of Midian— (Judges 7.8-22.) As Gideon with a handful of men conquered the hosts of Midian, so Messiah the "child" (v. 6) shall prove to be the "Prince of peace," and the small Israel under Him shall overcome tile mighty hosts of Antichrist (cf. Micah 5. 2-5), containing the same contrast, and alluding also to "the Assyrian," ttie then enemy of the Churcli, as here in Isaiah, tlie typo of the last great enemy, p'or further analogies between Gideon's victory and the gospel, cf. 2 Corintliians 4. 7, witli Judges 7. 22. As the "dividing of the upoil" (u. ;!) was followed l)y that which was "not joy," the making of tlie idolatrous ephod (Judges 8. 24-27), so tlie gospel vic'tory was soon followed by apostasy at the first, and shall be so again after the millennial overthrow of Anlichi ist (IlevelaMon 20.3,7-9), previous to Satan's last doom (Revelation 20.10). 5. every l>nttle, Ac. — rather, "every greave of (the warrior who is) armed with greaves /b tlie din of buttle, and the martial garment (or cloak.
14). everlasting FatUer—this marks Him as "Wonderful," that He is "a child," yet the " everlasting ^taifter" (John 10. 30; 14. 9). Earthly kings leave their people after a short reign ; He will reign over and bless them fenever. [Henostejjberg.] Prince of Peace—(A'oc, v. 5; Genesis
49. 10; Shiloh, "The Tranquillizer.") Finally (Hosea, 2. 18). Even already He is "our peace'' (Luke 2. 14; Ephesians2.
14). 7. Of . . . increase . . . no end—His princely rule shall perpetually increase and be unlimited (Daniel 2.44). tlirone of David—(1 Kings 8. 25; Psalm 2. 6 ; 132. 11 ; Jeremiah 3. 17, 18; Ezekiel 34. 2:3-26; m. 16, 22; Luke 1. 32, :i3; Acts
2.30.) judgment . . . justice—It is not a kingdom of mere might, and triumph of force over enemies, but of righteousness (ch. 42. 21 ; Psalm 45. 6, 7), attainable only in and by Messiah, zeal, Ac-including not only Christ's hidden spiritual victory over Satan at tlie first coming, but the open one accompanied with "judgments" on Antichrist and every enemy at the second coining (ch.59. 17; Psalm 9.6-8). Ver. 8-21, and chap. 10. 1-4. Prophecy as to ttie Ten Tribes. Delivered a little later than the previous one. The chapters 9. and 10. ought to have been so divided. The present division into chapters was made by Cardinal Hugo, In A.D. 1250; and into verses, by Robert Stephens, the famous printer of Paris, in lool. After the As.syrian invasion of Syria, that of Ephraim shall follow (2 Kings 16.9): verses 8-11,17-20, foretell the intestine discords in Israel after Hoshea had slain Pekah (a.b. 7n9), i.e., just after the Assyrian invasions, when for seven years it was stripped of magistrates and torn into factions. There are four strophes, each setting forth Ej)liraim's crime and consequent punishment, and ending with the formula, "For all this His anger is not turned away," Ac. (j). 12, 17, 21, and ch. 10. 4). 8. Ilcnding of the prophee//: (v. S-12), the first strophe, unto Jacob against the ten tribes. [Lowth.] lighted upon—tallen from heav(m by divine revelation (Daniel 4. 31). 0. know—to their cost: experimentally (Hosea 9. 7). Samaria—the capital of Ephraim (cf. as to phrase, ch. 1. 1). 10. l>ricks—In the East generally sundried, and tliereforesoon dissolved by rain, (iranting, s.ay the Ephraimites to the propliet's threat, that our affairs are in a ruinous state, we will restore them to more than their former magnificence. Self-confident unwillingness to see tlie judgments of God (ch. 26. 11.) heivn stones— (1 Kings 5. 17.) nyeamores—growing abundantly on the low lands of Judea, and though useful lor building on account of their antiseptic property (whicli induced the Egyptians to use them for the cases of their mummies), not very valuable. The cedar, on tlu; other hand, was odorous, free from knots, durable, and iirecious (1 Kings 10. 27). " We wilt replace cottages with pahu'.es." 11. advenini-te« uf Ilexlo
J-ndgments for Hypocrisy and Impenitence. ISAIAH X. Destruction of Assyria Prophesied. obtaining justice." take away the right—" make plunder of the right" (rightful claim). [Hoksley.] 3. what will ye do—what way of escape will there be for you ? visitation—of God's wrath (ch. 26. 14; Job 35. 15; Hosea 9. 7). from far—from Assyria, leave . . . glory—rather, "deposit (for safe-keeping) your wealth." [Lowth.] So Psalm
—the Assyrians, who shall first attack Damascus, shall next advance " against him" (Ephraim). Tliis is the punishment of Ephraira's pride in making liglit (v. 10) of the judgment already inflicted by God through Tiglath-pileser (2 Kings 1'). 29). A second Assyrian invasion (Note on the beginning of ch. 7.) shall follow. The reading "princes"
49. 17. 4. Without me—Not having me to " flee to" (u. 3). bow down—bereft of strength they shall fall; or else, they shall lie down fettered, under. . . under—rather. amongst (lit., in the place of). [Horsley.] The "under" may be, however, explained, "trodden under Wie (feet of the) prisoners so\n\i into captivity," and "overwhelmed under for " adversaries" is uncalled for. join—rather, arm ; cover with armour. [Maurer.] His— Rezin's. 13. Syrians — though now allies of Ephraim, after Rezin's death they shall join the Assyrians against Ephraim. "Together,"
In V. 11, refers to this. Conquering nations often enlist in their armies the subject races (ch. 22. 6 ; cf. 2 Kings 16.9 ; Jeremlaha5.11). [ABEN-EzRA,GESENius.i HoRSLEY less probably takes "Sj'rians before," as the Syrians to the east, i.e., not Rezin's subjects, but the Assyrians : "Aram" being the common name of Syrians and Assyrians. PUIllstlnes— the heaps of slain on tlie battle-field." [Maurer.] Chapters 10. 5-34, and 11. 12. Destruction of the A.9SYRiANS; Coming of Messiah; Hymn of Praise. Verses
9, 11 show that Samaria was destroyed before this prophecy. It was written when Assyria proposed (a design which It soon after tried to carry out under SennacheribJ to destroy Judah and Jerusalem, as it had destroyed Samaria. This is the first part of Isaiah's prophecies under Hezekiah. Probably between 722 and 715 B. c. (see v. 27). 5. O Assyri.nn, Ac—rather, "What, ho [but Maurer, Woe to the], Assyrian! He is the rod and staff of mine anger {my instrument in punishing ; Jeremiah 51.20; Psalm of Palestine, belilnd — from the west: in marking the points of the compass. Orientalists face the east, which Is before them : the west is behind. The right hand is the south : the left, the north, ilevomr—as a ravenous beast (ch. 1. 20; Jeremiah 10. 25; 30. 16; Numbers 14. 9). For all this, &o.—The burden of each strophe. 13-17. Second strophe, turnetli not—the design of God's chastisements. Not fulfilled in their case: a new cause for punishment (Jeremiah 2. 30; 5.3). 14. head and tall—proverbial for tte
17.13). In their hands is mine indignation." [Horsley, after Jerom?:.] I have put into the Assyrians' hands the execution of mine indignation against my people. 6. send him—"Kings' hearts are in the hand of the Lord" (Proverbs 21. 1). hypocritical—po??wZ<?d. [Horsley.] nation—Judah, against whom Sennacherib was forming designs, of my wrath— objects of my wrath, give . . charge—(Jeremiali 34.22.) and to tread, &c.—HORSLEt highest and lowest (Deuteronomy 28. 13, 44). branch and rush-another image for the same thought (ch. 19. 15). The branch is elevated on the top of the tree: the rush is coarse and low. 15. ancient—the elder, honourable—the man of rank, propliet . . . lies . . . tail—there were many such in Samaria (1 Kings 22. 6,22, 23; cf. as to "tail," Revelation 9. 19). 16. leaders, &c. — See Margin, and Note, ch. translates, "And then to make him (the Assyrian) a tramp ling under foot like the mire of the streets" (so v. 12; ch.
3. 12. 17. no joy—the parallelism " neither . . . mercy," shows that this means. He shall have no such delight in their youthful warriors, however much they be the na-
33. 1 ; Zechariah 10. 5). But see ch. 37. 20. 7. meaneth not so—He is only thinking of his own schemes, whilst God tion's deliglit and reliance, as to save them from the enemy's sword (cli. 31. 8; cf. Jeremiah 18. 21). fatherless, &c. —not even the usual objects of His pity (Psalm 10. 14, 18; is overruling them to His purposes, think—intend. Sinners' plans are no less culpable, though they by them unconsciously fulfil God's designs (Psalm 76. 10; Micah 4. 12). So Joseph's brethren (Genesis 50.20; Proverbs 16. 4). The sinners motive, not the result (which depends on God), will be the test in judgment, heart to destroy . . . not a few —Sennacherib's ambition was not confined to Judea. His plan was also to conquer Egypt and Ethiopia (ch. 20; Zechariah 1. 15). 8-11. Vauntings of the Assyrians. Illustrated by the self-laudatory inscriptions of Assyria deciphered by HiNCKS. princes . . . kings—Eastern satraps and governors of provinces often had the title and diadem of kings. Hence the title " King of kings," implying the greatness of him who was oter them (Ezekiel 26.7; Ezra
68. 5 ; Jeremiah 49. 11 ; Hosea 14. 3) shall be spared, hypocrite—rat lier, a libertine, polluted. [Horsley.] folly Wickedness (Psalm 14. 1). still—notwithstanding all these Judgments, more remain. 18-31. Third strophe, bnrneth —maketh consumption, not only spreading rapidly, but also consxmiing like fire; sin is its own punishment, briers . . . thorns—emblem of the wicked; especially those of low rank (ch. 27. 4; 2 Samuel 23. G). forest—from the humble shrubbery the flame spreads to the V9.st forest ; It reaches the high, as well as the low. mount up like . . . moke—rather, "They (the thickets of the forest) shall lift themselves proudly aloft [the Hebrew is from a Syriac root, a 7 12). 9. Is not . . . as—Was there any one of these cities able to withstand me? Not one. So Rabshakeh vaunts cock, expressing stateliness of motion, from his strutting gait, HoRSiEV], in (in passing into) volumes of ascending smolve." [Maurer.] 19. darkened viz., with smoke (v. 18). LXX. and Chaldce render it, is burnt up: so Ma JRER,from an Arabic root meaning suffocating heat, no man . . . spare . . . brother—Intestine discord snapping asunder the dearest ties of nature. 30. hungry—not literally. Image from unappeasable hunger, to picture internal fac- (ch. 36. 19). Calno—Calneh, built by Nimrod (Genesis 10.
10), once his capital, on the Tigris. Carchemlsh—Circesium, on the Euphrates. Taken afterwards by Necho, king of Egypt; and retaken by Nebuchadnezzar: by the Euphrates (Jeremiah 46. 2). Hamath—in Syria, north of Canaan (Genesis 10. 18). Taken by Assyria about b. c. 7.5.3. From it colonists were planted by Assyria in Samaria. Arpad—near Hamath. Samaria—now overthrown. Damascus—(Ch. 17.) 10, 11. found—unable to resist me: hath overcome (so Psalm 21. 8). and whose—rather, and tions, reckless of the most tender ties (v. 19), and insatiably spreading misery and death on every side (Jeremiah
19.9). eat—not lit., but destroy (Psalm 27.2; Job 19.22). flcsli of , . . arm—those nearest akin; their former support (helper) (ch. 32. 2). [Maurer.] 21. Manasseh, Kphralm —The two sons of Joseph. So closely united as to form between them but one tribe; but now about to be rent into their. This clause, down to "Samaria," is parenthetical, excel-were more powerful. He regards Jerusalem as Idolatrous, an opinion which it often had given too much ground for: Jehovah was in his view the mere local god of Judea, as Baal of the countries where it was adored, tactions, tliirsting for eacli other's blood. Disunited in all things else, but united " together against their brother Judah" (2 Kings 15. 10, 30). na.v, inferior in power to some national gods (ch. 30. 19, 20, o7. 12). See in opposition, ch. 37. 20 ; 40. 1. As my hand . . . shall I not, as I have—a double protasis. Agitation makes one accumulate sentences. 13. whole work—His entire plan in regard to the punishment of the Jews (v. 5-7). Zion—the royal residence, the court, princes and nobles; asdistinguislied from "Jerusalem," the people in general, fruit—the result of, i. e., the plans emanating from, stout —Hebrew, greatness of, i. c., pride of. glory—haughtiness. 13. I am priident-He ascribes h s success to his own prudence, not to God's providerce. removed bounds—set
CHAPTER X.
Ver. 1-1. Fourth strophe. 1. tliem that decree viz., nnrigliteous judsicR. write grlevousness, <fec.—not the scril)es, l)ut the magistrates toho caused unjust decisions (lit., injustice or " grievoiisness") to be recorded by them (ch. 65. 6) (Maurer] (ch. 1. 10, 'Z'!). 3. To turn aside, &c.—The effect of their conduct is, to pervert the cause of the needy. [HoR-
In Knalish Version " from judgment" means "from A Rjmnanl of Israel shall be Saved. ISAIAH X. Israel to be Delivered from Assyria.
—"A consumption, and whatever is determined." or decreed. [Maurer.] midst—Zion, the central point of tlie earth as to Jehovah's presence, land—Lsrael. But LXX., " in the whole habitable world." So English Version (Romans 9. 28), "upon the earth." 34:. Therefore—Return to the main proposition, Assyria's ultimate punisliment, though employed as God's " rod " to chastise Judea lor a time. O my people—God's tenderness towards His elect nation, after . . . manner of Egypt—as Egypt and Pharaoh oppressed thee. Implying, too, as Israel was neverthelesa delivered from them, so now it would be from the Assyrian Sennacherib. The antithesis in 20 requires this interpretation. [Maurer.] 35. For—Be not afraid (d. 21), /or, &c. Indignation . . . cease— the punishments of God against Israel shall be consummated and ended (ch. 26. 20; Daniel 11.36). "Till the Indignation be accomplished," &c. mine anger—shall turn to their (the Assyrians') desti-uction. 36. slaughter of—stroke upon. Midian—(Ch. aside oW, and substituted new boundaries of kingdoms at will. A ciinii Qal act, as Jehovah Himself had appointed tlu' boundaries of the nations (Deuteronomy 32.8). treas Hres /loardeil treasures. [HOKSLEY.] put down . . . iiiliabitantg like, &c.—rather, "as a valiant man, I have brought down (from their seats) those seated" (viz., on Ml rones: as in Psalm2.-1; 29. 10; 5.5.19. The Hebrew for "He that abidetli," is He that sitteth on a throne); otherwise, " I have broight doicn (as captives into Assyria, which lay lorver lhan Judea; therefore 'brought down,' cf. ch. 36. 1. 10), the inhabitants." [Maurer.] 14. nest— Implying the ease with which he carried ofl Tall befoi'e him. left—by the parent bird, none . . . moved . . . Avlng—Image from an angry bird resisting the robbery of its "nest." peeped— cliirped even low (ch. 8. 19). No resistance was ofl'ered nie, of deed, or even word. 15. Shall the instrument boast against Him who uses it? Though free in a sense, and carrying out his own plans, the Assyrian was uuconeiously carrying out God's purposes, sitaketli It moves it back and forward, staff. . . lift . . . itself . . . no wood—rather, "as if the staff (man, the instrument of God's judcments on his fellow-man) should set aside (Him who is) not wood " (not a mere instrument, as man). On "no wood" cf. Deuteronomy 32.21, "that which is not God;" ch. 31.8 shows that God is meant here by "not wood." [Maurer.] 16. fat ones—(Ch. 5. 17.) The robust and choice soldiei's of Assyria (Psalm 78. 31, where "fattest" answers in the parallelism to "chosen," or "young men," Margin), leanness—carrying out the image in "fat ones;" Destruction (Psalm 106. 15). Fulfilled (ch. 37. 36).
9. 4 ; Judges 7. 25.) as . . . rod was upon . . . sea—rather, understanding stroke from the previous clause, "according to the stroke of His rod upon the Red Sea" (Exodus 14.
16, 26). His " rod " on the Assyrian (v. 24, 26) stands in bold contrast to the Assyrian used as a "i-od" to strike others (v. 5). after tlie manner of Egypt—as He lifted it up again.st Egypt at the Red Sea. 37. his burden—the Assyrians' oppression (ch. 9. 3). Judah was still tributary to Assyria; Hezekiah had not yet revolted, as he did in the beginning of Sennacherib's reign, because of—(Hosfc,- '0.
15.) tlie anointing—viz., Messiah (Daniel 9. 24). Just as in ch. 9. 4-6, the "breaking of the yoke of" the enemies' " burtlen and staff" Is attributed to Mes.na/i, "For unto us a child is born," &c., so it Is liere. Maurer not so well translates, " Because of the fatness ;" an image of the Assyrians' yiore and wanton pride dr&wn from a well-fed bull tossing off the yoke (Deuteronomy 32. 15). So v. 10 above, and ch.5. 17, "fat ones." 38-33. Onward gradual march of Sennacherib's army towards Jerusalem, and the panic of tlie inhabitants vividly pictured before the eyes, eomo to—come upon as a sudden invader (Genesis 34. 27). Alath —same as Ai (Joshua 7. 2; Nehemiah 7. 32). In the north of Benjamin; so the other towns also; all on the line of march to Jerusalem. Michmash—nine miles north-east of Jerusalem, laid up . . . carriages—He has left his heavier baggage (so "carriages" for the tilings carried, Acts
Isis glory—Assyria's nobles. So in ch. 5. 13 Margin; ch. 8.
7. kindle—a new image from /ire consuming quickly dry materials (Zechariah 12. 6). 17, 18. light of Israel—carrying out the image in the end of v. 16. Jehovah, who is a light to Israel, shall be the " Are" (Deuteronomy 4. 2-1 ; Hebrews 12.29) that shall ignite tlie ihorns(the Assyrians, like dry fuel, a ready prey to flame), tlioms, &c. 18. glory of . . . forest—The common soldiers, the princes, offl.cer.i, &c., all alike together, shall be consumed (Note ch. 9. 18). in one day—(Ch. 37. 36.) fruitful. tield — Carmel, a rich mountain in tlie tribe of Aslier. J'/iy. for Sennacherib's mighty army. Perhaps alluding to his own boasting words about to be uttered (ch. 37. 24), "I will enter the forest of his Carmel." soul and body—proverbial for utterly : the entire man is made up of soul and body, as wlien a standard-bearer faintcth—rather, " they shall be ns when a sick man (from a Syriac root) wastes away."
21. 15) at Michmash, so as to be more lightly equipped for the siege of Jerusalem. So 1 Samuel 17. 22; 2.5. 13; 30. ai. [Jerome and Maurer.] 39. passage—The Jaws of fh<} M-ady or defile at Michmash (1 Samuel 13. 23; J4. 4, !)). lodging—their quarters for the night, after having passed the defile which might have been easily guarded against them. Kamali—near Geba; seven miles from Jerusalem. Glbcnh of Saul—his birth-place and residence, in B'^njamin (1 Samuel 11. 4), distinct from Gibeah of Judah (Joshu&
Cf. " leanness, " i.e., wasting destruction (ti. 16). [Maurer.] Or, "there shall be an entire dissipation, like a perfect melting" (viz., of the Assyrian army). [Horsley.] 19. rest—Those who shall survive the destruction of the host, his forest—some image as in v. 18, for the once dense army, eliilil . . . write—so few that a child might count them. 80-'J3. Tlie eflV'ct on the "remnant" (contrasted with the Assyrian reinnant, r. 10), viz., those who shall be left after the invasion of tMiinaclierib, will be a return from dependence on external idolatrous nations, as Assyria and Egypt
15. 57). 30. daughter of Gallim— and her sons (Note ch. 1.8; 2 Kings 19. 21). "Cry aloud in consternation." Laish—not the town in Dan (Judges IS. 7), but one of the same name near Jerusalem (1 Maccabees 9. 9). Anatliotln-three miles from Jerusalem in Benjamin ; the birth-place of Jeremiah. "Poor" is applied to it in pity, on account of the impending calamity. Others translate. Answer her, O Anathoth. 31. Madmenali—not the city In Simeon (Joshua 15. 31), but a village near Jeru.salem. removed—fled from fear, gatlier ttiemseives to flee "put tlicir goods In a place of safety." [Maurer.] 33. that tiny—lit., "As yet this (one only)day (Is allowed to the soldiers) for remaining (halting for rest) at Nob;" northeast of Jerusalem on Olivet; a town of the priests (Nehemiah 11. 32). daughter—rightly substituted for the Chetib reading, ftoiMP. His "shaking his hand" In menace implies that he is now at Nob, ?/;rt/im m'ff/i)^ o/" .lerusalem. 30. l»ougIi—W., the beauty of the tree; the beautiful brancli. high ones of stature— "the upright stem," as distinguished from tlie previous "boughs." [Housr.EY.l 34. Tills verse and v. describe the sudden arrest and overthrow of Sennacherib in the height of hi« success; v. 18, 19; Ezekiel 31. 3, Ac., 14, &c., contain the same Image; "Lebanon" and Its forest are the .\ssyrlan army; the "Iron" axe that fells the forest refers to the stroke which (2 Kings IS. 21 ; 10. 7-9), to the God of the theocracy ; fulfilled in part in the pious Hezekiah's days; but from the future aspect under which St. Paul, in Romans 9. 27, 28 (cf. " sliort work" with " whole work," v. 12, here), regards the whole prophecy, the "remnant," "who stay upon the Lord," probably will receive their fullest realization In the portion of Jews left after that Anticlirist shall have been overthrown, wl)o shall " return" unto the Lord (ch. 6.13; 7.3; Zechariah 12.0,10; 1-1.2,3; Zephaniah 3. 12). ai. niiglkty God—(ch. 9. 0) the God who shall have evinced Buch might in destroying Israel's enemies. As the .^.fsyrians in Sennacherib's reign did not carry ofl' Judah captive, the returning "remnant" cannot mainly refer to this time. 'Z'i. yet—rather in the sense in which St. Paul quotes it (llonifvus 0. 27), " Though Israel be now numerous as the sand, a remnant only of them shall return" the great majority shall perish. The reason Is added. Because " the consumption (fully completed destruction) i4 decreed (lit., dcnded nn, brought to an lisne), it overflowetlj (ch. 30. 28 ; 8. 8) with jwilice i. e., the Infllctio'i of Just puulshment fch. 5. 16;. TMaurek.] i33. even determined 442
The Peaceable Kingdom ISAIAH XI. of the Fro'inised Me«staK, shall decide His claim to the kingdom, previously usurped by Satan, and "the beast" to whom Satan delegates his power. It will be a day of judgment to the Gentile dispensation, as the first coming was to the Jews. Cf. a type, of the "rod" (Numbers 17. 2-10). 5. righteousness . . , girdle—(Revelation 1. 13; 19. 11.) The antitypical High Priest (Exodus 28. 4). The girdle secures flrnily the rest of the garments (1 Peter 1. 13). So "truth "gives firm consistency to the whole character (Ephesians .5. 14). In cli. 59.17, "righteousness" is His breastplate. 6. wolf. . . lamb—Eacli animal is coupled with that one which is its natural prey. A fit state of things under the " Pi ince of Peace " (ch. 6.5. 25 ; Ezekiel 34. 2.3 ; Hosea 2. 18). These may be figures for men of corresponding animal-like charaeters (Ezekiel 22. 27 ; 38. 13; Jeremiah 5. 8; 13. 2;J; Matthew 7. 15; Luke 10.3). Still a literal change in the relations of animals to man and each other, restoring the state in Kden, destroyed the one hundred and eighty-five thousand Assyrians (2 Kings 19. 35). The " Mighty One" is Jehovali {v.
21; ch. 9. 6). CHAPTEE XI.
Ver. 1-10. From the local and temporary national deliverance tlie prophet passes by the law of suggestion in an easy transition to tlieendof allpropliecy—tlie everlasting deliverance under Messiali's reign, not merely His first coming, liuldiielly His second coming. The language and illustrations are still drawn from tlie temporary national subject, with which he begun, but tlie glories described pertain to Messiah's reign. Hezeltiaii cannot, as some think, be the subject; for he was already come, whereas the "stem of Jesse" was yet future ("shall come") (of. Jlicah 4. 11, &c. ; 5. 1, 2; Jeremiah 23. 5, 6; 3.X 15, 16; Romans 15. 12). 1. rod—When the proud "boughs" of" Lel)anon " (ch. 10. .33, 31, the Assyrians) are lopped, and the vast "forf.tU cut down" amidst all this rage a seemingly humble rod shall come out of Jesse (Messiah), who shall retrieve tiie injuries done by tlie Assyrian "rod" to Israel (ch. 10. 5, 6, 18, 10). ntem—lit., the stump of a tree cut close by the roofs : happily expressing the depressed state of the royal house of David, owing to the hostile storm is a more likely interpretation. Cf. Genesis 2. 19, 20, with Psalm 8. 6-8, whicli describes tlie restoration to man, in the person of " the Son of man," of the lost dominion over the animal kingdom of wiiich he had been designed to be the merciful vicegerent under God, for the good of liis animal subjects (Romans 8. 19-22). 7. tved—viz., together; taken from the second clause, straw—no longer and blood. 8. play lit., delight himself in sport, cockatrice —a fabulous serpent supposed to be hatclied from the egg of a cock. The Hebrew means a kind of adder, more venomous than the asp; Bochakt supposes the basilisk io he meant, which was thought to poison even with Its breath. 9. my holy mountain—Zion, t. e., Jerusalem. The seat of government and of Messiah's throne is put for the whole earth (Jeremiah 3. 17). sea-As the waters find tlieir way into every cavern of its dept>is, so Christianity siiall pervade every recess of the earth (Habakkuk 2. 14). As v. 1-5 describe the personal qualities of Messiah, and v. 6-9 the regenerating effects of His coming on creation, so v. 10-16 the results of it in the restoration of His people t/ie Jews, and the conversion through them of t?ie Gentiles. 10. root—rather, shoot from the root (cf. Note v. 1 ; cli. .53. 2; Revelation 5. 5; 22. 16). stand—permanently and prominently, as a banner lifted up to lie the rallying-point of an army or people (ch. 5. 26; John 12. .32). the peopl*^—people*, answering to " the Gentiles " in the parallel member, to ft (ch. 10. 18, IS)), when Messiah should arise from it, to raise it to more tlian its pristine glory. Luke 2. 7 proves this (ch. .53. 2; Note ch. 8.6; cf. Job 11. 7,8). BrancU—Scion. He is nevertheless also the " root " (f. 10; Revelation 5. 5;
22. 16. " Root and offspring " combines both, Zeehariah 3.
8; 6. 12). 3. Sj.Jrit of file Lord—Jehovah. The Spirit liy which the projihets spake: for Messiah was to be n Prophet (ch.61. 1; Dcnterouomy 18. 15, 18). Seven gifts of the Holy Spirit are specified, to imply that tlie perfection of tiieni was to be in Him. Cf. "tlie«ei,'e)i Spirits" (Revelation 1. 4), i.e., the Holy Ghost In HXn perfect fulness: seven being the sacred number. Tlie prophets had only a portion out of the "fulness" in the Son of God (John 1. 16; 3. 31; Colossians 1. 19). rest—permanently; not merely come upon liim (Numbers 11. 25, 26). wlselom—(1 Corinthians 1.30; Ephesians 1, 17 ; Colossians 2. .3.) understaiidlng—coupled with "wisdom," being its fruit. Discernment and discrimin.ation (Matthew 22.18; John 2.25). counsel . . . might'—the faculty of forming counsels, and that of executing them (eh. 28. 29). Counsellor (ch. 9. 6). knowle«lge —of the deep things of God (Matthew 11. 27). The knowledge of Him gives us true knowledge (Ephesians 1. 17). fear of tlie Lord—reverential, obedient fear. Tlie first step towards true " knowledge" (Job 28. 28; Psalm 111. 10). 3. maUe Itim of quick understanding lit., " guichscented in the fear of Jehovah :" endowed with a singular sagacity in discerning the genuine principle of religious fear of God, when it lies dormant in the yet unawakened sinner (Matthew 12. 20; Acts 10. ; 16. 14). [Horsi.ey.] But Matjrer, "He shall delight in the fear of God." The Hebrew means to delight in the odoursoi any thing (Exodus 30.
. . . seek—diligently (Job 8. .5). They shall give in their allegiance to the Divine King (ch. 2. 2; 60. 5; Zeehariah 2.
11). HoRSLEY translates, "Oi Him shall the Gentiles tnquire ; viz., in a religious sense, resort as to an oracle for consultation in difficulties (Zeehariah 14. 16). Cf. Romans 15.
12, whicli quotes this passage, "In Him shall the Gentiles trust." rest—resting-place (ch. 60. 13; Psalm 132. 8, 14 ; Ezekiel 43. 7). Tlie sanctuary in the temple of Jerusalem was "the resting-place of the ark and of Jehovah." So the glorious Church which is to be is described under the image of an oracle to which all nations shall resort, and which shall be filled with the visible glory of God. 11. set . . . hand—take in hand the work, the second time Therefore the coming restoration of the Jews is to be distinct from that after the Babylonish captivity, and yet to resemble it. The first restoration was literal, therefore so shall the .second be; the latter, however, it is implied here, shall be much more universal than the former
38; Amos5. 21); " svacW" i. e., delightin. after . . . sight according to mere external appearances (John 7. 24; 8. 15; James 2. 1 ; 1 Samuel 16. 7). Herein Messiah is represented a just Judge and Ruler (Deuteronomy 1. 16, 17). reprove decide', as the parallelism shows, after . . . ears—by mere plausible hearsays, l)ut by tlie true merits of each case (John 6. 61 ; Revelation 2. 2;3). 4. Judge—see that inioartial justice is done them, reprove—decide. But Lowth, "work conviction in." "Judge" may mean here " rule," as in Psalm 67.4. Cf. "meek . . . earth" with Matthew (ch. 43. 5-7; 49. 12, 17, 18; Ezekiel 37. 21; Hosea 3. 5; Amos
9. 14, 15; Micah 4. 6, 7; Zephaniah 3. 19, 20; Zeehariah 10.
10; Jeremiah, 23. 8). Pathros—one of the three divisions of Egypt, Upper Egypt. Cash—either Ethiopia, south of Egypt, now Abyssinia, or the southern parts of Arabia, along the Red Sea. Elam—Persia, especially the southern part of it now called Susiana. Shlnar—Babylonian Mesopotamia, the plain between Euphrates and the Tigris: in it Babel was begun (Genesis 10. 1). In the Assyrian inscriptions Rawlinson distinguishes three periods: 1. The Chaldean; from 2300 b. c. to 1500, In which ,. 5, and Revelation 11. 15. earth—its ungodly inhabitants, answering to "the wicked" in the parallel, and In antithesis to the "poor" and "meek," viz., in spirit, the humble pious (Matthew 5. 3). It Is at the same time implied that " the earth " will be extraordinarily wicked when He shall come to judge and reign. His reign shall therefore be ushered in with judgments on the apostates ' Luke 18. 8; Revelation 2. 27). rod of . . . inoutli—condemning sentences which proceed from His mouth against the wicked (Revelation 1. 16; 2. 16; 19. 15, falls Chedorlaomer (Genesis 14.), called in the cuneiform characters Kudur of Hur, or Ur of the Chaldees, and described as the conqueror of Syria. The seat of the first Chaldean empire was in the south, towards the confluence of the Tigris and Euphrates. 2. The Assyrian, dowa to 625 B. c. 3. The Babylonian, from 625 to 538 b. c, wnea 443 fPsalm 2. 9-12; 21). breath of . . . lips—his judicial decisions (ch. 30. 28
Job 15. 30 ; Revelation 19. 20 ; 20. 9-12). He as the Word of God (Revelation 19.13-15) comes to strike that blow which Tht Calling of the Gentiles. ISAIAH XII, XIII Mustering of the Armies of God's WratK
Babylon was taken by the Persian Cyrus. Islands of . . . sea—the far western regions beyond the sea. [Jerome.] As to the "remnant" destined by God to survive the judsmeuts on the nation (cf. Jeremiah 46. 28). 13. In the The idea ot salvation was peculiavly associated with tb9 feast of tabernacles (see v. 3). Henee the cry " Hosanna," " Save, we beseech thee," that accompanied Jesus' triumphal entry into Jerusalem on that day (llie fifteenth of th« seventh month) (Matthew 21. 9; cf. with Psalm 118. 25, 28); the earnest of the perfected "salvation" wliicli He shall bring to His people at His glorious second appearance at Jerusalem (Hebrews 9. 28). " He shall appear the second time without sin unto salvation." Cf. Revelation 21.3, "Tlie tabernacle of God is witli men." Cf. Luke 9.33, "tliree tabernacles: one tor thee," &c. (the transfiguration being a pledge of the future kingdom),(Psalm 118.15; Zechariah 14. 16). As the Jew was reminded by the feast of tabernacles of his wanderings in tents in the wilderness, so the Jew-Gentile Church to come shall call to mind, with thanksgiving, tlie various past ways wliereby God has at last brought tliem to the heavenly "city of habitation" (Psalm 107. 7). 3. draw water . . . salvation —an expressive image in a hot country. On the last day of the feast of tabernacles the Jews used to bring water in a golden pitcher from the fountain of Siloam, and pour it, mingled with wine, on the sacrifice on the altar, with great rejoicing. This is the allusion in Jesus' words on " the last day of the feast" (John 7. 2, 37-39). The pouring out of water indicated repentance (I Samuel 7. 6; cf., as to the Jews' repentance hereafter, Zechariah 12. 10). There shall be a latter outpouring of the Spirit like the former one on pentecost (Joel 2. 2S). wells—not mere streams, which may run dry, but ever-flowing fountains (John 4. 14; 7. 38), "Out of his belly (t. e., in and from himself) living ^va,ier" (ch. 42. 18; Psalm 84.6; Zechariah 13. 1; Revelation 7. 17). 4c. malte mention Hebrew, cause it to be remembered. 5. Sing, &c. — alluding to Exodus 15.21. 6. inltabitant of Zion Hebrew, inhabitress: so "daughter of Zion," i. e., Zion and its people, in the midst of thee —of Jerusalem literally (Jeremiah 3.17; Ezekiel 48.35; Zephaniah 3. 15, 17; Zechariah 2. 10). first restoration Judah alone was restored, with perhaps some few of Israel (the ten tribes): in the future restoration both are expressly specified (Ezekiel 37. 16-19; Jeremiah 3. 18). To Israel are ascribed the " outcasts" (masculine) ; to Judah the " dispersed" (feminine), as the former have been longer and more utterly cast-aways (though not finally) than the latter (John 7. 52). The masculine and feminine conjoined express the universality of the restoration. 13. envy ... of Ephralm . . . Jiidali— which began as early as the time (Judges 8. 1; 12. 1, &c.) Joshua had sprung from, and resided among the Ephraimites (Numbers 13.9; Joshua 19.50;; the sanctuary was with them for a time(Joshua 18. 1). The Jeaioosj/ increased sub Bequently (2 Samuel 2. 8, <Sc. ; 19. 41 ; 20. 2; 3. 10) ; and even before David's time (1 Samuel 11.8 ; 15.4), they had appropriated to tliemselves the national name Israel. It ended In disruption (1 Kings 11. 26, &c. ; 12.; cf. 2 Kings 14.9; Psalm 78. 56-71). adversaries of Judah—rather, "the adversaries Jrom Judah :" those of Judah hostile to the Ephraimites. [Mauker.] The parallelism " the envy of Ephraim," viz., against Judah, requires this, as also what follows, rii2., " Judah shall not vex Ephraim" (Ezekiel 37.
15, 17, 19). 14r. With united forces they shall subdue their foes (Amos 9. 12). fly—as a bird of prey (Habakkuk 1. 8). npon the shoalders—this expresses an attack made unexpectedly on one from behind. The image is the more apt, as the Hebrew for shoulders in Numbers 34. 11 is used also of a maritime coast. They shall make a sudden victorious descent upon their borders south-west of Judea. them of the Bast Hebrew, children of the East, the Arabs, who, always hostile, are not to be reduced under regular government, but are only to be despoiled (Jeremiali 49. 28, 29). lay . . . hand upon—take possession of (Daniel 11.42). Bdoni—south of Judah, from the Dead Sea to the Red Sea. Moab—east of Jordan and the Dead Sea. Ammon—east of Judea, north of Moab, between the Arnon and Jabbok. 15. There shall be a second exodus, destined to eclipse even the former one from Egypt in its wonders. So the prophecies elsewhere (Psalm 68. 22; Exodus 14. 22; Zechariah 10. 11). The same deliverance furnishes the imagery by which the return from Babylon is described (ch. 48. 20, 21). destroy lit., devote, or doom, i. e., dry up: for what God dooms, perishes (Psalm 106.9; Nahum 1. 4). tongue of the Egyptian Sea—the Bubas-
CHAPTER XIII.
Ver. 1-22. Chap. 13.-23. contain Prophecies as to PobEiGN Nations.—Chap. 13., 14., and 27., as to Babylon and Assyria. The predictions as to foreign nations are for the sake of the covenant people, to preserve them from despair, or reliance on human confederacies, and to strengthen their faith in God: also in order to extirpate narrowminded nationality: God is Jehovah to Israel, not for Israel's sake alone, but that He may be thereby Elohim to the :iations. These prophecies are in their right chronological place, in the beginning of Hezokiah's reign ; tlien tic branch of the Nile [Vitringa]; but as the iV(7e was not the obstruction to the exodus, it is rather tlie west tongue or Heroopolite fork of the Red Sea. with . . . mightywind—such as the "strong east wind" (Exodus first tlie nations of Western Asia, on the Tigris and Euphrates, assumed a most menacing aspect. 1. burden weighty or mournful propliecy. [Grotius.] Otherwise, simply, the prophetical declaration, from a Hebreiv root to put forthwith the voice anything, as in Numbers 23. 7. [Maurer.] of Babylon concerning 'BahyUm. 2.TJft. ..banner—(Ch . 5. 26 ; 11. 10.) tlie high mountain—ratlier, "abare
14. 21), by which God made a way for Israel through the Red Sea. The Hebrew for "mighty" means terrible. Maurer translates, " Witli the terror of His anger:" i. e., His terrible anger, in the seven streams—ratlier, "shall smite it (divide it by smiting) into seven {many) streams, so (lit., bald, i. e., without trees) mountain :" from it the banner could be seen afar oft", so as to rally together the peoples against Babylon, unto tliem—unto the Medes (v. 17), the assailants of Bab.ylon. It is remarkable that Isaiah does not/ore<e?Zliere the Jews' captivity in Babylon, hwt presupposes that event, and throws himself beyond, predicting as to be easil,v crossed." [Lowth.] So Cyrus divided the river Gyndes which retarded his march against Babylon, Into 360 streams, so that even a woman could cross it (Hf.rodotus, 1. 189). " The river" Is the Euphrates, the obstruction to Israel's return " from Assyria" (v. 16), a type of all future impediments to the restoration of the Jews, dry shod Hebrew, in shoes. Even in sandals they should be able to pass over the once mighty river without being wet (Revelation 16. 12). 16. highway—clear of obstructions (ch. 19. 23 ; 3,5. 8). like as . . . Israel . . . Egypt— another event still more future, the overthrow of the city of Israel's oppressors. It was now 174 years before the event, shake . . . hand beckon with the hand—wave the hand to direct the nations to march agiiinst Babylon, nobles—Babylonian. Rjittier, in a bad sense, tyrants; as in ch. 14. 5, " rulers" in parallelism to " the wicked ;" and Job 21. a*. [Maurer.] 3. sanrtifled ones—the Median and Persian soldiers solemnly set apart by nie for the destruction of Babylon, not immrdly "sanctifled," but designated to fulfil God's holy purpose (Jeremiah 51. 27, 28; CHAPTER XII.
Ver. 1-6. Thanksgiving-Hymn of the Restored and Converted Jews. Just as Miriam, after the deliverance.Joel 3. 0, 11; where the Hebrew for prepare war is sanettfy war), for mine anger—to execute It. rejoice in mjr liiglmesB—"Those who are, made to triumph for my honour." [HorsI/EY.] The heathen Medes could not be saiU of the Red Sea (ch. 11. 16), celebrated it witli an ode of praise (Exodus 15). 'Z. Lord Jehovali — ,/rt/i, Jehovah. The repetition of the name denotes emphasis, and the uncliaugeableness of God's character, strength . . . song to "rejoice in God's highness " Maurer translates, ">Iv. . salvation—derived from Exodus 15. 2Psalm 118. 14.
Threatened Desttuction of Babyhn, ISAIAH XIV. The Eeslorution of Israd.
Chaldees ; it was their glory and boast, as . . . Gomor> rah—as utterly (Jeremiah 49. 18; 50. 40; AtQOs 4. 11). Taken by Cyrus, by clearing out the canal made for emptying the superfluous waters of the Euphrates, and directing the river into this new channel, so that he was able to enter the city by the old bed in the night. 20. lit., hau Klitily exulting ones" (Zephaniah 3. 11); a special characteristic of the Persians (Hkrodotus, 1. 88). They reioiced in their own highness, but it was His that they were uiiconsciously glorifying. 4. the juouiitains--uiz., which separate Media and Assyria, and on one of which the banner to rally the hosts is supposed to be reared, tumultuous noise—The Babylonians are vividly depicted fulfilled, neither . . . Arabian pitch . . . tentnot only shall It not be a permanent residence, but not even a temporary resting-place. The Arabs, through dread of as hearing some unwonted sound like the din of a host; they try to distinguish the sounds, but can only perceive evil spirits, and believing the ghost of Nimrod to haunt a tumultuous noise, uatlous—Medes, Persians, and Armenians composed Cyrus' army. 5. TUey—viz., "Jehovah," and the armies whicli are " the weapons of His indignait, will not pass the night there (cf. v. 21). ncitlier . . . shepherds—the region was once most fertile; but owing to the Euphrates being now no longer kept within its former channels, it has become a stagnant marsh, unfit tion." far country—Media and Persia, stretching to the far north and east, end of heaven-the far east (Psalm for flocks; and on the wastes of Its ruins, bricks and cement, no grass grows. 31. wild beasts Hebrew, tsiyim, animals dwelling in and wastes. Wild cats, remarkable
19. G). destroy—rather, to seize. [Hoxisley.] 6. day of the liord—day of His vengeance on Babylon (ch. 2. 12). Type of the future "day of wrath" (Revelation 6. 17). destruction— a devastating tempest, from the Almighty—not from mere man; therefore Irresistible. "Almighty," Hebrew, Shaddai. 7. faint . . . melt— So Jeremiah 50.43; cf. Joshua 7.5. Babylon was taken by surprise on the night of Belshazzar's Impious feast (Daniel lor their howl. [Bochart.] doleful creatures howling beasts, lit., " bowlings." [Maurer.] owls—rather, ostriches; a timorous creature, delighting in solitary deserts, and making a liideous noise. [Bochart.] satyrs— .syl-van demi-gods—half man, half goat—believed by the Arabs to haunt these ruins; probably animals of the goat-ape
5. 30). Hence the sudden fainting and melting of hearts. 8. pangs—Tlie Hebrew means also a messenger. Hokslby, species. [VlTBiNGA.] Devil-worshipiiers, "wiio dance am\titit the ruins on a certain night. [J. Wolff.] 33. wild beasts of the islands T&M\ev, jackals ; called by the Arabs sons of howling ; an animal standing midway between a fox and a wolf. [Bochart and Mauber.] ci-y—rather, answer, respond to each other, as wolves do at night, producing a most dismal effect, dragons serpents of various species, which hiss and utter dolorous sounds. Fable gave them wings, because they stand with much of the body elevated and then dart swiftly. Maitrer understands here another species of jackal, her time . . . near —though 174 years distant, yet "near" to Isaiah, who is supposed to be speaking to tlie Jews as if now captives in Babylon (ch. 14. 1, 2). therefore, with LXX., translates, "The heralds (who bring word of the unexpected invasion) are terrified." Maukek agrees with KnrjU.ih Version, lit., "they shall take hold of pangs and sorrows." woman. . . travaileth—(1 Thessalonians 5.3.) amnied—the stupid, bewildered gaze of consternation, faces . . . flame»—"thelrvisageshave the livid hue of flame" [Horsley]; with anguish and Indignation. 0. cruel—not strictly, but unsparingly just ; opposed to mercij. Also answering to the cruelty (in the strict sense) of Babylon towards others (ch. 14. 17), now abont to be visited on itself, the land—"the earth." [Horsley.] The language from v. 9 to v. 13 can only primarily and partially apply to Babylon ; fully and exhaust-
CHAPTEE XIV. ively, the judgments to come, hereafter, on the whole earth. Cf. v. 10 with Jlatthew 24. 29; Revelation 8. 12. The sins of Babylon, arrogancy (v. 11; ch. 14. 11; 47. 7, 8), Ver. 1-3. The Certainty of Deliverance from Babylon. 4-23. The Jews' Triumphal Song thereat. "It moves In lengthened elegiac measure like a song of lamentation for the dead, and Is full of lofty scorn." [Herder.] 24-27. Confirmation or this by the iierefobetold Destruction of the Assyrians under Sennacherib; a pledge to assure the captives in Babylon that He who, with such ease, overthrew the Assyrian, could likewise ef Tect His purpose as to Babylon. The Babylonian king, the subject of this prediction, is Belshazzar, as representative of the kingdom (Daniel 5). 1. choose set His choice upon. A deliberate predilection. [Horsley.] Their restoration is grounded on their election (see Psalm 102. 13-22). strangers—proselytes (Esther 8. 17; Acts 2. 10; 17. 4, 17). Tacitus, a heathen (Hist. 5. 5), attests the fact of numbers of the Gentiles having become Jews in his time. An f:arnest of the future effect on the heathea world of the Jews' spiritual restoration (ch. 60. 4, 5,10; Micah 5. 7; Zechariah 14. 16; Romans 11. 12). 3. the people —of Babylon, primarily. Of the whole Gentile world ultimately (ch. 49. 22; 66. 20 ; 60. 9). their place—Judea (Ezra 1). possess—receive In possession, captives—not by physical, but by moral might ; the force of love, and regard to Israel's God (ch. 60. 14). 3. rest—(Cli. 28. 12; Ezekiel 28. 25, 26.) cruelty, false worship (Jeremiah 50. 38), persecution of the people of God (ch. 47. 6), are peculiarly characteristic of the Antlchristian world of the latter days (Daniel 11. 32-37; Revelation 17. 3, 6; 18. 6, 7, 9-14, 24). 10. stars, &c.—flg. for anarchy, distress, and revolutions of kingdoms (ch. 34. 4; Joel 2.10; Izekiel 32. 7, 8 ; Amos 8. 9; Revelation 6. 12-14). There may be a literal fulfilment finally, shadowed forth under this imagery (Revelation 21. 1). constellations
Hehreiv, a fool, or impious one ; applied to the constellation
Orion, wlio was represented as an Impious giant (Ninorod deified, the founder of Babylon) chained to the sky. See Note, Job 38. 31. 11. worlA—the impious of the world (cf. ch. 11. 4). arrogancy—Babylon's besetting sin (Daniel 4.
22, 30). the terrible—rather, tyrants. [Horsley.] 13. man . . . precious—I will so cut off Babylon's defenders, that a single man shall bea.srare and precious as the finest gold. 13. Image for mighty revolutions (ch. 24. 19; 34.4; Hab.akkuk 3. 6, 10; Hggal 2. 6, 7; Revelation 20. 11). 1*. it—Babylon, roe—gazelle; the most timid and easily startled, no man taketh up—sheep defenceless, without a 4/iepfte?-rf (Zechariah 13.7). every man . . . to his ovrn people—the " mingled peoples" of foreign lands shall flee out of her (Jeremiah 50. 16, 28, 37 ; 51. 9). 15. found—in the city, joined—"intercepted." [Maurer.] "Every one that has withdrawn himself," viz., to hide in the houses. {Gksenius.] 16. (Psalm i:}7. 8, 9.) 17. Mede»-<Cli. 21. 2; Jeremiah 51. 11,28.) At that time they were subject to Assyria; subsequently Arljaces, satrap of Media, revolted Against the el Temlnate Sardanapalus, king of Assyria, destroyed Nineveh, and became king of Media, In the ninth
4-8. A Chorus of Jews express their Joyful Surprise AT Babylon's Downfall -.—the whole earth rejoices; the cedars of Lebanon taunt him. 4. proverb—Tlie Orientals, having few books, embodied their thoughts in weighty, figurative, briefly-expressed gnomes. Here a taunting song of triumph (Micah 2. 4 ; Habakkuk 2. 6). the king the ideal representative of Babylon; perhaps Belshazzar (Daniel 5). The mystical Babylon is ultimately meant, golden city— rather, the exactress of gold. [Mauber. century b. C. not regard silver—in vain will one try to buy his life from them for a ransom. The heathen Xenopbon (Cyrop. 5. 1, 10) represents Cyrus as attributing this characteristic to the Medes, disregard of riches. A curious confirmation of this prophecj'. 18. bows—In the use of which the Persians were particularly skilled. 19. glory of kingdoms—(Ch. 14. 4; 47.5; Jeremiah 51.41.) beauty of . . . ei.ctillency—Hebrew, the glory of the pride of the | But the old translators read differently in the Hebrew, opp)-ession, which the parallelism favours (cf. ch. 3. 5). 5. staff—not the sceptre (Psalm 2. 9), but the stajf with which one strikes others, as he is speaking of more tyrants than one (ch. y. 4 ; 10. 24 ; 14. 29). [Maurer.] rulen—tyi ants, a,a
The Jews' Triumphal Song ISAIAH XIV. at BahylorCi Downfall, the parallelism "ihe wicked" proves (cf. ch. 13. 2, Note). mountains. So the Greeks, in the nori?ierH 01.vmpus. The Persian followers of Zoroaster put the Ai-bordsch in the Caucasus north of them. The allusion to the stars harmonizes with this, viz., that those near the North Pole, the region of the aurora borealis (cf. Note, Job 2;5. 9; 37. 22), [Maukkk, LXX., Sykiac] 14. clouds—rather, the cloud, singular. Perhaps there Is a reference to the cloud, the symbol of the Divine presence (ch. 4. 5; Exodus 13. 21). So this tallies with 2 Thessalonlans 2. 4, "«'jove all that is called God ;" as here "afcwe . . . the cloud;" and as tlie shechinah-c/oud was connected with the temple, there follows, " he as God sitteth in the temple of God," answering to "I will be like the Most High" here. Moreover, Revelation 17. 4, .5, represents Antichrist as seated in Babylon, to which city, literal and spiritual, Isaiah refers here. 15. to hell—to Sheol (v. 6), thou who hast said, " I will ascend into heaven" (Matthew 11. 2;^). sides of the pit—antithetical to the "sides of the north" (v. 13). Thus the reference
6. people—the peoples subjected to Babylon. Is persecuted— Uk; Hebrew is rather aci're, " which persecuted them, without any to hinder him." [Vulgate, Jekome, and HoRSLEY.] 7. tHiej-—the once subject nations of the Whole earth. Houbigant places the stop after " fir trees" (t). 8), " Tlie very fir trees break forth," &c. But the parallelism is better in English Version. 8. tlic flr trees—now left undisturbed. Probably a kind of evergreen, rejoice at tliee—(Psalm 9G. 12.) Al thy fall (Psalm 35. 19, 21). no feller—as formerly, when thou wast in power (ch. 10. 34; 37.24).
9-11. The scene changes from earth to hell. Hades (the Amcnllies of Egypt), the unseen abode of the departed; some of its tenants, once mighty mouarchs, are represented by a bold personification as rising from their seats in astonishment at the descent among them of the humbled king of Babylon. This proves, in opposition to Warburton, Div. Leg., that the belief existed among the Jews, that there wasa Sheol or Hades, in which the "Rephaim" or manes of the departed abode. 9. moved—put into agiis to the sides of the sepulchre round which the dead were ranged in niches. But Mauker here, as in v. 13, translaics, "the extreme," or innermost parts of the sepulchre; as in Ezekiel 32: 2;^ (cf. 1 Samuel 24. 3). tation, for tlice i. e., at thee; tmvards thee ; explained by " to meet thee at thy coming." [JIaurer.] chief ones
16-20. The ]jasscrs-by contemplate with astonishment the body of the king of Babylon cast out, instead of lying in a splendid mannoleum, and can hardly believe their senses tliat lit., goats; so rams, leaders of the tiock; princes (Zechariah
10. 3). The ideaof wickedness on a gigantic scale is Included (Ezekiel 34. 17; Matthew 25. 32, 33). Magee derives Rephaim (English Version, " the dead ") from a Hebrew root, it is he. 16. iinrrowly look—to be certain they are not mistaken, consider—"meditate upon." [Horsley]. 17. opened not . . . house . . . prisoners—But Maurek, as Margin, "Did not let his captives loose homewards." 18. All i. e.. This is the usual practice. In glory—in a grand mausoleum, house i. e., sepulchre, as in Ecclesiastes 12. to resolve into first elements; so the deceased (ch. 26. 14) ghosts (Proverbs 21. 16). These being magnified by the imagination of the living into gigantic stature, gave their name to giants in general (Genesis 6.4; 14.5; p:zekiel 32. 18, 21). "Rephaim," translated in LXX., giants (cf. Note, Job 26. 5, 5; "grave" {v. 19). To be excluded from the family sepulchre was a mark of infamy (ch. 34. 3; Jeremiah 22. 19; 1 Kings 13. 22 ; 2 Chronicles 21. 20 ; 24; 25 ; 28. 27). 11). cast out of—not that he had lain in the grave and was t hen cast out
6). Thence, as the giant Rephaim of Canaan were notorious even in that guilty land, enormous wickedness became connected with the term. So the Rephaim came to be the uHcked sjnrits in Gehenna, the lower of the two portions Into which Shed! is divided. 10. They taunt him, and derive from his calamity consolation under their own (Ezekiel 31. 16). weak—as a shade bereft of blood and life. Rephaim, "the dead," may come from a Hebrew root, meaning similarly feeble, powerless. The speech of the departed closes with the next verse. 11. "Pomp" and music, the accompaniment of Babylon's former feastings of it, but " cast out without a grave," such as might have been expected by thee {" thy"), branch—a useless sueke-r starting up from the root of a tree, and cut away by the husbandman, raiment of those slain—covered with gore, and regarded with abhorrence as unclean by the Jews. Rather, " clot Jied (i. e., covered) wit/i the slain ;" as Job 7. 5 "My flesh is clothed with worms and clods of dust." [Maurer.] thrust through—i. e., "the slain Mho have been thrust through," (fcc. stonesof. . . pit—whose bodies are buried in sepulchres excavated amidst stones, whereas the king of Babylon is an unburied " carcass trodden under foot." 20. not . . . jolneil with theiii—whereas the princes slain with thee shall be buried, thou shalt not thou . . . destroyed . . . land—Belshazzar (or Kaboned) oppressed his land with wars and tyranny, so that he was much hated (Xenophon, Cyrop. 4. 6, 3; 7. 5, 32). seed . . never be renowned—rather, " shall not be named for ever;" the Bab.vloniandj nast.v shall end with Belshazzar; his family shall not be perpetuated. [Hor.si.ky.]
(ch. 0. 12; 24. 8), give place to the corruption and the stillness of the grave (Ezekiel 32. 27). worm—that is bred in putridity, worms—properly those from which the crimson, dye is obtained. Appropriate here; instead of the crimson coverlet, over thee shall be "worms." Instead of the gorgeous couch, " under thee" shall be the maggot.
12-15. The Jews address him again as a fallen once-bright
Ktar. The language is so framed as to apply to the Babylonian king primarily, and at the same time to shadow forth through him, the great final enemy, the man of sin, Antichrist, of Daniel, St. Paul, and St. John; he alone
21-23. God's determination to destroy Babylon. !J1. prc> pare, &C.—(charge to the Medes and Persians, as if they were God's conscious instruments. Ills children — Belshazzar's (Exodus 20. 5). rise—to occupy the places of their fathers, till . . . with cities-Mauuer tran.ihites, "enemies," .as the Hebrew means in 1 Samuel 28. 16; Psalm shall fulfil exhaustively all the lineaments here given, la. Iiiicifer—da,i/ star. A title truly belonging to Christ (Revelation 22. 16), " the bright and morning star," and therefore hereafter to be assumed by Antichrist. GeSENIUS, however, renders the Hebrew here as in Ezekiel 21. 12; Zechariah 11. 2, howl, -weaken—prostrate ; as In Exodus 17. 13, "discomfit." 13. nbove . . . God—In Daniel 8. 10, " stars" express earthly potentates. " The stairs" are often also used to express heavenly principalities (Job
139. 20, viz., lest they inundate the world with their armies. Vitrinoa translates, " disturliers." In English Versiori the meaning is, "lest they till Ihe land with such cities" of pride as Babylon was. aS. against thon—the family of the king of Babylon, name—all the male representatives, so that the name shall become extinct (ch. 56.5; 38.7). mount of co Mregatlon-the place of solemn meeting between God and His people in the temple at Jerusalem. In Daniel 11. 37, and 2 Thessalonlans 2. 4, tliis is attributed to Antichrist, sides of . . . north—viz., the sides of Mount Moriah on which the temple was bnilt; north of Mount Zion (Ps;ilm 48. 2). However, the parallelistn supports the notion that the Babylonian kingexpresses him-
Ruth 4.5). remnant— all that is left of them. The dynasty shall cease (Daniel 5. 28-31). Cf. as to Babylon ia general, .Jeremiah 51. 62. 33. bittern—rather the hedgehog. [JlAtTREU and GE.SENIUS.] S(rabo(16. 1) states that enormous hedgehogs were found in the islands of the Euphrates, pools—owing to Cyrus turning the waters of the Euphrates over the country, besom — sweep-net, [MAURER.] (1 Kings 14. 10; 2 Kings 21. 13.) self nccorulng to his own, and not Jewish opinions (so in ch. 10. 10). tnus" mount of the congregation" will mean the northern mountain (perhaps in Armenia) fabled by the Babylonians to be Die common meeting-place of their goils. "Both sides" Imply the angle In which the sides meet; and hothe expression comes to mean " the extreme ports of the norlli. " So the Hindoos place the Meru, the dwelliDg-place of tbeii gods. In the north, in the Himalayan
24-27. A Fragment as to the Destkuction of thk Assyrians under Sennachei{IH. This would comtori the Jews when captives in Babylon, being a pledge thai Goi\.whohM\ by that time fullllled the promise concern-
Prophecy against Phillstia. ISAIAH XV, XVI. A Provhecy on Moab from Ar, towards the south. 3. He—Moab personified. Bajith—Rather, "to the temple" [Maurer 1; answering to llie "sanctuary" ch. 16.12), in a similar context, to Dibon—Rather, as Dibon was in a plain north of the Arnon, " Dibon (is gone up) to tlie higli places," the usual places of sacrifice in tlie East. Same town as Dinion (v. 9) to weep—at the sudden calamity, over Nebo— Ratlier "In Nebo;" not on account o/ Nebo (cf. v.S). [Maurer.] Tlie town Nebo was adjacent to the mountain, not far from the northern shore of the Dead Sea. There it was that Chemosh, the idol of Moab, was worshipped (cf. Deuteronomy 34. 1). Medeba—South of Heshbon, on a hill east of Jordan, baldness . . . beard cut oil—The Orientals regarded the beard with peculiar veneration. To cut erne's beard off is the greatest mark of sorrow and mortification (cf. Jeremiah 48.37). 3. tops of . . . houses—fiat; places of resort for prayer, &c., in the East (Acts 10. 9). tveeping abundantly—"melting away in tears." HORSLEY prefers "descending to weep." Thus there is a "parallelism by alternate construction" [Lowth], or chiasmus; "howl" refers to "tops of houses." "Descending tng Sennacherib (though now still future), would also fulrtl His promise as to destroying Babylon, Judali's enemy. In this v. 21 the Lord's tJwught (purpose) stands in antilhesiK to the Assyrians' thoughts (ch. 10.7). (See ch.
46.10, 11; 1 Siiniuel 15.29; Maiacbi 3.6.) 25. That— my purpose, naujely, "that." break . . . yoke—(Ch. 10.27.) my ino«iutaliis—Sennacherib's army was destroyed on the mountains near Jerusalem (ch. 10.33, 34). God regarded Judali as peculiarly His. 36. This Is . . . purpose . . . Avholc earth—a hint that the propliecy embraces tlie present world of all ages In its scope, of whicli the purpose concerning Babylon and Assyria, the then representatives of the world-power. Is but a part, hand. . . stretched out upon—-uiz., In punishment (ch. 5. 25). 27. (Daniel 4.35.)
28-32. Prophecy against Philistia. To comfort the Jews, lest they should fear that people; not In order to call the Philistines to repentance, since the prophecy was probably never circulated among them. They had been eubdued by Uzziah or Azarlah (2 Chronicles 26. 6); but in the reign of Ahaz (2 Chronicles 28. 18) they took several towns in south Judea. Now Isaiah denounces their final subjugation by Hezekiah. 38. In . . . year . . . Ahaz died—726 B. c. Probably it was In this year that the Philto weep" to "streets" or squares, whitlier they descend from the house tops. 4. IlesUbon—an Amorite city, twenty miles east of Jordan; taken by Moab after tht carrying away of Israel (cf. Jereiriiah 48.). Elealeh—near Heshbon, In Reuben. Jahaz—East of Jordan, in Reuben. Near it Moses defeated Sihon. therefore—because of the sudden overthrow of their cities. Even the armed men, instead of fighting In defence of their land, shall join in. the general cry. life, &c.—rather, "his soul is grieved" (1 Samuel 1. 8). [Maurer.] 5. My—The prophet himself is moved with pity for Moab. Ministers, in denouncing tha wrath of God against sinners, should do it with tender sorrow, not with exultation, fugitives—fleeing from Moab, wander as far as to Zoar, on the extreme boundary south of the Dead Sea. Hor-SLey translates, her istines threw off the yoke put on them by Uzziah. 39. Palestina—/ii.. The land of sojourners, rod . . . broken — the ijoke imposed by Uzziah (2 Chronicles 26.6) was thrown off under Ahaz (2 Chronicles 28. 18). serpent's root—the stock of Jesse (ch. 11. 1). Uzziah was doubtless regar<ie<l by the Philistines as a biting "serpent."' But though the effects of his bite have been got rid of, a more deadly viper, or " cockatrice" {lit., viper's offspring, as Pliilistia would regard him), viz., Hezekiah awaits you (2 Kings is. 8). 30. first-born of . . . poor—Hebraism, for the most abject poor; the first-bom being the foremost of the family, (jo "first-born of death" (Job 18.13), for the most fata', dmfh. The Jews, heretofore exposed to Pliilnobility, or " rulers" (Hosea 4. 18). heifer, &c.— j. e., raising istine invasions and alarms, shall be in safety. Cf. Psalm their voices " like a heifer" (cf. Jeremiah 48, .34, .36). Tlie expression "three years old," Implies one at its lull vifiour (Genesis 15. 9), as yet not brought under the yoke ; as Moab heretofore unsubdued, but now about to be broken. So' Jeremiah 31. 18; Hosea 4. 13. Maurer translates, " Ejihitli
72.1, "(.liildren of the needy," expressing those "needy
In condilic/n." feed—image from a flock feeding in safety, root—radical destruction. He shall slay Jehovah sliall. The ciiange of person. He after I, Is a common Hebraism. 31. §ate—i. c., ye wlio throng the gate; the cliief place of concourse in a city, from . . . north—Judea, north and east of Palestine, smoke—from the signal-fire, wliereby a hostile army was called together (the Jews' signal-fire is meant here, the " pillar of cloud and Are," Exodus 13. 21 (in English Version, "a heifer") Shelishijah" (i. e., the third, to distinguish it from two others of the same name;, by the mounting tip—up the ascent. Luhlth—a mountain in Moab. Horonalm—a town of Moab not far from Zfiar (Jeremiah 48. 5). It means the two poles, being near caves, cry of destruction—a cry appropriate to the (Ustru< tion. wliich visits their country. 6. For—The cause of tlielr
Nehemiah 9.19); or else from the region devastated by fire. [Maurek.] Gesentus less probably refers it to the cloud of dust raised by the invading army, none . . . alone . . . in . . . appointed times—Rather, "Tliere shall not l)e a straggler am>j;~:v\ his (the enemy's) levies." The Jewisli host shi'.ll advance on Palestine in close array; none shall fall back or lag from weariness (ch. 5. 20, 27). [LovvTH.] Maurer tliinks the /feftretf will not bear the rendering levies or armies. He translates, "There is not one (of ttie Piiilistlne watch-guards) who will remain alone (exposed to the enemy) at his post," through fright. On "alone," cf. Psalm 102.7; Hosea 8. 9. 33. messengers of the nation—When messengers come fi'om Pliilistia to Inquire .as to the state of Judea, the reply shall be, that he Lord, &c. (Psalm 87.1,5; 102.16). poor—(Zephaniah flight southwards (2 Kings 3.19,2.5). For the northern regions and even the city Nimrim (the very name of which means limpid waters, in Gllead near Jordan) are without water or herbage. 7. Therefore—Because of the devastation of the land, abundance- /jV., that wJiicIt isnver and above the necessaries of life, brook of . . . ivlllowa
Tlie fugitives flee from Nimrim, where the waters liave failed, to places better watered. Margin has valley of Arabians, i. e., to the valley on the boundary between them and Arabia Petrea ; now Wady-el Arabah. Arabia means a desert. 8. Eglalm—(Ezekiel 47. 10), En-egtaim, Not the Agalum of Eusebius, eight miles from Areopolis towards the south; the context requires a town on the very borders of Moab or beyond them. Beer-ellm lit.. The well of the Princes—{so Numbers 21. 16-18). Beyond the east borders of Moab. 9. Dlmon—Same as Dilion (v. 2). Its waters are the Arnon. full of blood—tlie slain of Moab shall be so many, bring more— fresh calamities,
3. 12.) CHAPTER XV.
Ver. 1-9. Chaps. 15. and 16. form one Prophecy on Moab. Lowth thinks it was delivered In the first years of Hezekiah's reign, and fulfilled in the fourth, wlien Shalmaneser, on his way to Invade Israel, may have seized on tlxe strongholds of Moab. Moab probably had made common cause with Israel and Syria in a league against Assyria. Hence it incurred the vengeance of Assyria. Jeremlali has introduced much of this propliecy into his 48th chapter. 1. Because—Rather, iVure/i/ HI. d Affirm), that. [Maurer.] night—the time best suited for a hostile incursion (ch. 21. 4; Jeremiah 39.4). Ar—meaning in Hebrew, T%e city; the metropolis of Moali, on the eonlh of the river Arnou. Kir—lU., A citadel; not far viz., the "lions" afterwards mentioned (2 Kings 17.25; Jeremiah 5.6; 15.3). Vitringa understands Nebuchadnezzar as meant by " the lion ;" but it is plural, " lions." Tlie "more," or In Hebrew, additions, he explains ol the addition made to the waters of Dimon by the streams of blood of the slain.
CHAPTER XVI.
Ver 1-14. Continuation of the Prophecy as to Moab.
1. lamb— Advice of the prophet to the Moabites who had 447
ISAIAPI XVII.
Prophecy as to Moah.
Prophecy concerniny Damascus.
Maurek thinks the following words require rather the rendering, "Its (the vine of Sibmaii) shoots (the wines got from them) overpowered (by its generous liavour and potency) the lords of the nations" (Genesis 49. 11, 12, 22). come . . . Jaier—They (the vine-shoots) reached even to Jazer, fifteen miles from Heshbon. wandered—They overran in wild luxuriance the wilderness of Arabia, encompassing Moab. the sea—the Dead Sea; or else some lake near Jazer now dry; in Jeremiah 48. 32 called the sea of Jazer ; but see note there (Psalm 80. 8-11). 9. I—will bewail for its desolation, though I belong to another nation (note, ch. 15. 5). with . . . weeping of Jazer—as Jazer weeps, shouting for . . . fallen—rather, " t/pori thy summer fruits and upon thy luxuriant vines the siiouting fled southwards to Idumea. to send to the king of Judah the ti Mbute of lambs, which they liad formerly paid to Israel, but wliicli tliey had given up (2 Kings 3. i, 5). David probably imposed this tribute before the severance of Judah and Israel (2 Samuel 8. 2). Therefore Moab is recommended to gain the favour and protection ot Judah, by paying it to the Jewish king. Type of the need of submitting to Messiah (Psalm 2. 1012; Romans 12. 1). from Scla to—rather, "from Petra through (lit., towards) the wilderness." [Maurek.J Sela means " a rock," PeZra in Greek; the capital of Idumea and Arabia Petrea; the dwellings are mostly hewn out of the rock. The country around was a vast common ("wilderness") or open pastui'age, to which the Moabites had fled on the invasion from the west (ch. 15. 7). ruler of the land viz., of Idumea, i. e., the king of Judah ; Amaziah had become master of Idumea and Sela (2 Kings 14.7). 3. cast out of . . . nest—rather, "as a firood cast out" (in apposition with "a wandering bird," or rather, wandering birds), viz., a brood just fledged and expelled from the nest in which they were hatched. [Hor3ley.] Cf. ch. 10. 14; Deuteronomy (the battle shout, instead of the joyous shout of the grapegatherers, usual at the vintage) is fallen" (v. 10; Jeremiah
25. 30 ; 51. 14). In the parallel passage (Jeremiah 48. 32) the words substantially express the same sense, " The spoiler is fallen upon thy summer fruits." 10. gladness—such as is felt in gathering a rich harvest. There shall be no harvest or vintage owing to the desolation ; therefore no "gladness." 11. bowels—in Scripture the seat of yearning compassion. It means the inward seat of emotion, the heart, &c. (ch. 63. 15 ; cf. ch. 15. 5; Jeremiah 48. 36.) sound
32. 11. daugliters of Moal>— e., the inhabitants of Moab. So 2 Kings 19. 21; Psalm 48. 11; Jeremiah 46. 11; Lamentations 4. 22. [Maurer.] at the fords—trying to cross the boundary river of Moab, in order to escape out of the land. EwALD and Mauker make "fords" a poetical expression for "the dwellers on Arnon," answering to the pai-allel clause of the same sense, "daughters of Moab." 3-5. Gesenius, Maurer, &c., regard these verses as an address of the fugitive Moabites to the Jews for pro-. . . harp — as its strings vibrate when beaten with the plectrum or hand. 1!J. when It Is seen that—rather, " When Moab shall have appeared (before his gods ; cf. Exodus 23. 15), when he is weary (i.e., when he shall have fatigued himself with observing burdensome rites; 1 Kings
18. 26. etc.), on the high place (cf. ch. 15. 2), and shall come to his sanctuary (of the idol Chemosh on Mount Nebo) to pray, he shall not prevail :" he shall effect nothing by his prayers. [Mauree.] 13. since that tim«— rather, "respecting that time." [Horsley.] Barnes translates It, '^formerly," in contrast to "but now" (v. 14) : heretofore former prophecies (Exodus 15. 15 ; Numbers 21. 29) have been given as to Moab, of which Isaiah has given the substance: but now a definite and steady time also is fixed. 14. three years . . . hireling—Just as a hireling has his fixed term of engagement, which neither he nor his master will allow to be added to or to be taken from, so the limit within which Moab is to fall is unalterably fixed (ch. 21. 16). Fultection ; they translate V. 4, "Let mine outcasts of Moab dwell with tliee, Judah;" the protection will be refused by the Jews, for t he pride of Moab {v. 6). Vitringa makes it an additional advice to Moab, besides paying tribute. Give shelter to tlie Jewish outcasts who take refuge in thy land {v. 3, 4); so "mercy" will be shown thee in turn by whatever king sits on the "throne" of "David" (v. 5). Isaiah foresees that Moab will be too proud to pay the tribute, or conciliate Judah by sheltering its outcasts (v.
6); therefore judgment shall be executed. However, as Moab just before is represented as itself an outcast in Idumea, it seems incongruous that it should be called on to filled about the time when the Assyrian led Israel into captivity. The ruins of Elealeh, Heshbon, Medeba, Dibon, shelter Jewish outcasts. So that it seems rather to foretell the ruined state of Moab when its people should beg the Jews for shelter, but be refused for their pride, make . . . ehailow as , , . niglit , . , In . , , noonday—emblem of a thick shelter from the glaring noonday heat (ch.4.
&c., still exist to confirm the inspiration of Scripture. The &cc\XT:&t(} particularity of specification of the places 3000 years ago, confirmed by modern research, is a strong testimony to the truth of prophecy.
6; 25. 4; 32. 2). bewray . . . wandereth—betray not the fugitive to his pursuer. 4. Rather, "Let the outcasts of Moab dwell with thee" (Judah). [Horsley.] 4. for tlie extortioner, <fcc.—The Assyrian oppressor probably. Is at an end—IJy the time that Moab begs Judah for shelter, Judah shall be in a condition to afford it,/or the Assyrian oppressor shall have been "consumed out of the land."
CHAPTER XVII.
Ver. 1-11. Prophecy concerning Damascus and its Ally Samaria, t. e., Syria and Israel, which had leagued together (eh. 7. and 8). Already, Tiglath-pileser had carried away the people of Damascus to Kir, in the fourth year of Ahaz (2 Kings 16.9); but now in Hezeklah's reign
5. IX Judah shelters the suppliant Moab, allowing him to remain in Idumea, a blessing will redound to Judah itself and its "throne." truth . . . Judgment . . . righteousness—language so divinely framed as to apply to "the latter days" under King Messiah, when "the Lord shall bring again the captivity of Moab" (Psalm 72. 2; 96. 13; 98. a/a?Z7iejoverthrow is foretold (Jeremiah 49.23; Zechariah
9. 1). Also, Shalmaneser carried away Israel from Samaria to Assyria (2 Kings 17. 6; 18. 10. 11) in the sixth year of Heze* kiah of Judah (the ninth year of Hoshea of Israel). This prophecy was, doubtless, given previously in the first years of Hezelciah, when the foreign nations came into nearer collision with Judah, owing to the threatening aspect of Assyria. Damascus—put before Israel (Ephraim, 9 ; Jeremiah 48. 47 ; Romans 11. 12). hasting—pj ompi in executing. 6. We—Jews. We reject Moab's supplication for liis pride, lies—false boasts, not be so—rather, not right; shall prove vain (ch. 25. 10; Jeremiah 48. 29,30; Zephaniah 2. S). "It shall not be so; his lies shall not so effect it." 7. Therefore—all hope of being allowed shelter by the Jews being cut off. foundations i.e.,i-uins; because, when houses are pulled down, the " foundations" alone are left (ch. 58. 12). Jeremiah, In the parallel place (Jeremiah 48.31), renders it "men," who are tlie moral foundations or stay of a city. KIr-hareseth lit., A cita-
V. 3), which is chiefly referred to in what follows, because it was the prevailing power in the league: with it Ephraim either stood or fell (ch. 7). 3. cities of Aroer— i.e., the cities round about Aroer, and under its jurisdiction, [Gesenius.] So "cities with their villages" (Joshua 15.
44); "Heshbon and all her cities" (Joshua 13.17). Aroer was near Rabbah-ammon, at the river of Gad, an arm of del of Ijriclc. surely they are stricken—rather, joined the Jabbok (2 Samuel 24. 5), founded by the Gadltes (Numwitli " mourn ;" " Ye shall mourn wWeWy stricken." [Maurer and Horsley.] 8. Ilelds—vine-fields (Deuteronomy bers, 32. 34). for flocks—(Ch. 5. 17.) 3. fortress . . . cease—
32. 32). vine of SIbmah—near Heshbon : mz., languishes. lords of . . . heathen—the heatlien princes, the Assyrians, etc., wlio invaded Moab, destroyed his vines. 8o Jeremiah in the parallel place (Jeremiah 48. 32 33). 448 the strongholds shall be pulled down (Samaria especially: Hosea 10. 14; Micah 1. 6; Habakkuk 1. 10). remnant of Syria—all that was left after the overthrow by Tiglathpileser (2 Kings 16.9). a« the glory of . . . Israel—they
TItc Woe of IsraeVs Enemies. ISAIAH XVIII. Announcement to the Ethiopians.
CHAPTER XVIII. shall meet with the same fate as Israel, their ally. 4. glo»-y of Jacob— the kingdom of Ephraim and all that tliey rely on (Ilosea 12. 2; Micah 1. 5). fatness . . . lean— Isaiah announces the overtln-ow of Sennacherib's hosts, and desires the Etliiopian am))assadors, now in Jerusalem, to bring word of it to their own nation, and calls on the whole world to witness the event (f. 3). As ch. 17. 12-14 announced the presence of the foe, so cli. 18. foretells his overthrow. The heading in English Version, " God will destroy the Ethiopians," is a mistake arising from the wrong rendering "Woe," whereas the Hebrew does not express a threat, but is an appeal calling attention (ch. 55.
(JVotc, ch. 10. Ki.) 5. liarvestman, &c. — The inhabitants and wealth of Israel shall be swept away, and but few left bell ind, just as the husbandman gathers the corn and the frait, and leaves only a few gleaning ears and grapes (2 Kings 18. 9-U). ivitli Ills anii—he co Uecteth tlie standing
9irain with one arm, so that he can cut It with the sickle
In the otlier hand. Repliatm—a fertile plain at the southwest of Jerusalem toward Bethlehem and the country of the Philistines (2 Samuel 5. 18-22). 6. In It — i.e., in the land of Israel, iwo or tliree ... In the top—A few poor inhabitants shall be left in Israel, like the two or three
1; Zechariah 2. 6): "Ho." He is not speaking against but to the Ethiopians, calling on them to hear his prophetical announcement as to the destruction of their enemies. 1. shadowing with wings—rather, "land of the winged bark:" i. e., " barks with wing-like sails, answering to vessels of bulrushes" in v. 2; the word "rivers," in the parallelism, also favours it; so LXX. and Clialdee. [Ewald.] "Land of the clanging sound of wings," i.e., armies, as in ch. 8. 8; the rendering "bark," or "ship," Is rather dubious. [Maurer.] The armies referred to are those of Tirhakah, advancing to meet the Assyrians (ch. 37. 9). In English Version, "shadowing" means protecting—stretching out its wings to defend a feeble people, viz., the Hebrews. [Vitringa.] The Hebrew for "wings " is the same as for tlie idol Cneph, which was represented in templesculptures with wings (Psalms 91. 4). beyond—Meioe, the island between the "rivers" Nile and Astaboras Is meant, famed for its commerce, and perhaps the seat of the Ethiopian government, hence addressed here as representing the whole empire: remains of temples are still found, and the name of "Tirhakah " in the inscriptions. This Island-region was probably the chief part of Quee*} Candace's kingdom (Acts 8.27). For "beyond" otheia translate less lit., "which borderest on." Ethiopia lit., olive berries left on the topmost boughs, which it is not worth while taking the trouble to try to reach. 7. look to Ills Maker—instead of trusting in their fortresses—(v. 3
Micah 7. 7). 8. groves-A symbolical tree is often found in Assyrian inscriptions, representing the fiosts of heaven (.Saba), answering to Asteroth or Astarte, the queen of heaven, as B.ial or Bel is the king. Hence the expression, " image of the grove," Is explained (2 Kings 21. 7). Images
—lit., images to the s-un, i.e., to Baal, who answers to the sun, as Astarte to the hosts of heaven (2 Kings 23. 5; Job 31. 26).
9. forsaken toongh— rather, "the leavings of woods," what the axeman leaves when he cuts down the grove (cf. r. 6). wliicli tliey left because of— rather, "which (the enemies) shall leave for the children of Israel;" lit., "shall leave (In departing) from before the face of the children of Israel. [Maukeb.] But a few cities out of many shall be left to Israel, by the purpose of God, executed by the Assyrian. 10. forgotten . . . God of . . . salvation . . . TOck— (Deuteronomy 32. 15, 18.) plants—rather, nurserygrounds, pleasure-grounds. [Maurer.] set In— rather, " set them," the pleasure-grounds, strange eli-ps—cuttings of plants from far, and therefore valuable. 11. In the day
Ciisli. Horsley is probably right that the ultimate and . . . tUy plant— rather, "In the day of thy planting." [HORSLEY.] Shalt . . . make . . . grow—Maukek tramfullest reference of the prophecy is to the restoration of the Jews In the Holy Land through the instrumentality of Bome distant people skilled in navigation (r. 2; ch. 60. 9, 10; Psatm 45. 15; 68.31; Zephaniah 3.10): perhaps England. Phoenician voyagers coasting along would speak of all Western remote lands as "beyond" the Nile's mouths. " Cush," too, has a wide sense, being applied not only to Ethiopia, but Arabia Deserta and Felix, and along the Persian Gulf, as far as the Tigris (Genesis 2. 13). 2. ambassadors messengers sent to Jerusalem at the ti me that negotiations passed between Tirhakah and Hezekiah against the expected attack of Sennacherib (ch. 37. 9). by Uites, " Thou didst fence it," viz., the pleasure-ground. The parallel clause, "Make . . . flourish," favours English
Version. As soon a« thou plantest it grows. In the morning—i.e., immediately aflei-: so in Psalm 90. 14, the Hebrew, " in the morning," is translated early, but . . . shall be a heap— rather, "but (promising as was the prospect) the harvest is gone." [HonsLEY.] In . . . day ofgrief—rather, *' in the day of (expected) possession." [Maurer.] " In the day of inundalion." [Horsley.] of desperate sorrowrather, "And the sorrow shall be desperate or irremedi-. . . sea—on the Nile (ch. 19.5): as what follows proves, vessels of bulrushes—light canoes, formed of papyruS) daubed over with pitch: so tlie "ark" in which Moses was exposed (Exodus 2. 3). Go—Isaiah tells them to take back the tidings of what God is about to do (v. 4) against the common enemy of both Judah and Ethiopia, scattered and peeled—rather, strong and energetic. [Maurer. J The Hebrew for " strong " is lit., drawn out {Margin, Psalm able." In English Version heap and sorrow may be taken together by heiidiad, "The heap of the harvest shall be desperate sorrow." [Rosenmuller.] Chap. 17. 12-18. 7. Sudden Destruction of a Great Army in Judea {viz., that of the Assyrian Sennacherib), AND Announcement of the Event to the Ethiopian Ambassadors. The connection of this fragment with what precedes is : notwithstanding the calamities coming on Israel, the people of God shall not be utterly destroyed (ch. 6. 12, 13), the Assyrian spoilers shall perish (ch. 17. 13, 14). la. Woe . . . multitude — rather, "Ho (Hark)! a noise of," &c. The prophet in vision perceives the vast and mixed Assyrian hosts (Hebrew, " many
36.10; Ecclesiastes 2, 3). "Energetic," lit., sharp iahak' kuk 1. 8; Margin, the verb means to sharpen a sword, Ezeklel 21. 15, 16) ; also polished. As Herodotus (3. 20, 114) cha.. racterlzes the Ethiopians as "the tallest and fairest of men," G. V. Smith translates, "tall and comely:" lit.,.extended (ch. 45. 14, " men of stature ") and polished (the Ethiopians had smooth, glossy skins). In English Version the reference is to the Jews, scattered outcasts, and loade-J with indignity {lit., having their hair torn off. H0rsz,ey). terrible—the Ethiopians famed for warlike prowess. [R(>- SENMUiiLER.] The Jews who, because of God's plague; made others to fear the like (Deuteronomy 28. 37). Ratlier; "awfully remarkable." [Horsley.] God puts the " terror" of His people Into the surrounding nations at the peoples," see note, ch. 5. 26): on the hills of Judah (so " mountains," ti. 13): butatthe " rebuke" of God theyshall " flee as chaff." to the rushing . . . that make—rather, "the i-oariug . . . roareth" (cf. ch. 8. 7; Jeremiah 6. 23). 13. sluall . . . shall — rather, "God rebuketh (Psalm 9. 5) them, and they Jlee—are chased:" the event is set before the eyes as actually present, not future. chalT of . . . mountains—threshing-floors in the East are In the open air on elevated places, so as to catch the wind which separates the chaff from the wheat (Psalm 88. 13 ; Hosea 13. 3). rolling thing—any thing that rolls: stubble. 14. evening . . . before morning—fulfilled to the letter In the destruction " before morning" of the vast host that " at evening-tide" was such a terrorr (" trouble") to Judah ; on first (Exodus 23.27; Joshua 2.9); so it shall be again in the latter days (Zechariah 12. 2, 3). from . . . beginning hitherto—so English Version rightly. But Gf.se Nius, " to the terrible nation (of upper Eypt) and furtlier beyond" (to the Ethiopians properly so called), meted ont Hebrew, of line, line. The measuring line was used In destroying buildings (ch. 34. 11; 2 Kings 21. 13; Lamentations 2, 8). Hence, actively, it means here " a i>eopi<» 449 tlie phrase see Psalm 90. 6 ; 30. 5. he Is not viz., the enemj'. us—the Jews. A general declaration of the doom that aw lits the foes of God's people (ch. 54. 17).
ClirisCs Kingdom slicdl Strengthen. ISAIAH XIX. Prophecy as to Egypt. days, place ot the name—where Jehovah peculiarly manifests His glory. Acts 2. 10 and 8. 27 show how worshippers came up to Jerusalem from " Egypt " and " Ethiopia." Frnmentins, an Egyptian, in the4tii century, converted Abyssinia to Christianity ; and a Christian church'^ under an abuna or bishop, still flourishes there. The full accomplishment is probably still future. meting out."—an all-destroying people;" which suits the (context better than " meted," passively. [Maurer.] IIORSI.EY, understanding it of the Jews, translates it, "Expecting, expecting (in a continual attitude of expectation of Messiali) and trampled under foot:" a graphic picture of ttiem. Most translate, of strength, strength (from a root, to brace tlie sinews), /. e., a most powerful people, trodden down—true of the Jews. But Matjrek translates it actively, a people treading under foot all its enemies, t. e., victorious (ch. it. 25), viz., the Ethiopians, spoiled—" cut up." The Nile is formed by the Junction of many streams in Abyssinia, tlie Atbara, the Astapus or Blue river (between CHAPTER XIX.
Ver. lr-25. Chaps. 19. and 20. are connected, but with an interval between. Egypt had been held by an Ethiopian dynasty, Sabacho, Seveclius, or Sabacho II., and Tirhakah, for forty or fifty years. Sevechus (called iS'o, the ally of Hoshea, 2 Kings 17. 4) retired from Lower Egypt on account of the resistance of the priests; and perhaps also, as the Assyrians threatened Lower Egypt. On his withdrawal, Sethos, one of the priestly caste, became supreme, having Tanis ("Zoan") or else Memphis as his capital, 718 wliicli two rivers Meroe, tlie " Ethiopia " here meant, lies), and the Astaboras or White river; these streams wash down the soil along their banks in the "land" of Upper
Egypt, and deposit it on that of Lower Egypt. G. V. Smith translates it, "Divide." Horsley takes itfig. of the conquering armies \y\i\c\\ have often "spoiled " Judea. 3. see ye . . . hear ye—rather, ye shall see—shall hear. Call to the whole earth to be witnesses of what Jehovah (" He ")
B. c. ; whilst the Ethiopians retained Upper Egypt, with Thebes as its capital, under Tirhakah. A third native dynasty was at Sais, In the west of Lower Egypt; to this at a later period belonged Psammetichus, the first who admitted GreelvS into Egypt and its armies; he was one is about to do. He will "lift up an ensign," calling the Assyrian motley hosts together (ch. 5. 26) on "the mountains" round Jerusalem to their own destruction. This (ch. 18.) declares the coming overthrow of those armies whose presence is announced in ch. 17. 12, 13. The same motive, which led Hezekiah to seek aid from Egypt, led him to accept gladly the Ethiopian Tirhakah's aid (ch.36. of the dodecarchy, a number of petty kincs between whom Egypt was divided, and by aid of foreign auxiliaries overcame the rest, 670 B. c. To the divisions at this last time, Gesenius refers v. 2; and to Psammetichus, v. 4, "a cruel lord." The dissensions of the ruling castes are certainly referred to. But the time referred to is much earlier than that of Psammetichus. In v. 1, the invasion of Egypt is represented as caused by "the Lord;" and in v. 17, " Judah" is spoken of as "a terror to Egypt," which it could hardly have been by itself. Probably, therefore, the Assyrian invasion of Egypt under Sargon, when .Tudah was the ally of Assyria, and Hezekian had not yet refused tribute as he did in the tjeginning of Sennacherib's reign, 6; 37. 9). Ethiopia, Egypt, and Judea were probably leagued together against the common enemy, 713 b. c. See notes on ch. 22., where a difference of tone (as referring to a different period) as to Ethiopia is observable. HorsLEY takes the " ensign " to be the cross, and the " trumpet the Gospel trumpet, whicli shall be sounded more loudly in the last days. 4. take . . . rest . . . consider—I will calmly look on and not interpose, whilst all seems to promise success to the enemy ; when fig., " the sun's heat " and "the night dews" ripen their "harvest;" but "before" is meant. That Assyria was in Isaiah's mind appears from the way in wliich it is joined with Israel and Egypt in the worship of Jehovah (r. 24, 25). Tlius the dissensions referred to (v. 2) allude to the time of the withdrawal of the Ethiopians from Lower Egypt, probably not without a struggle, especially with the priestly caste; also to the time wlien Sethos usurped the throne, and entered on tlie contest with the military caste, by tlie aid of the town populations: when the Saltic dynasty was another cause of division. Sargon's reign was between 722-715 B. c, answering to 718 B. c, when Sethos usurped his tlirone. [G. V. Smith.] 1. burden {Note, ch. 13. 1.) upon . . . cloud —(Psalm 104.3; 18.10.) come into Egypt—to inflict vengeance. " Egypt," in Hebretv, Misraim, plural form, to express the two regions of Egypt. Bdnsen observes. The it reaches its maturity I will destroy it (v. 5; Ecclesiastes
8. 11, 12). lilie a elear heat—rather, "at the time of the clear (serene) heat." [Maurer.] upon herbs—answering to "harvest" in the parallel clause. Maurer trans-
Jate», "in the sun-light" (Job 31.26; 37.21; Habakkuk 3.
4). lilse . . . dew—rather, " at the time of the dew-cloud "
God's "silence" is mistaken by the ungodly for consent; His delay in taking vengeance for forgetfulness (Psalm
50.21); so it shall be before the vengeance which in the last day shall usher in the restoration of the Jews (ch. 34. 1-
8; 57. 11, end of the verse ; 2 Peter 3. 3-10). 5. For—rather, liut. perfect—perfected. When the enemy's plans are on the verge of completion, sour grape . . . flower—rather, "wlien the flower shall become the ripening grape." [Mauber.] sprigs—the shoots with the grapes on them. God will not only disconcert their present plans, but prevent tliem forming any future ones. Horsley takes the "harvest" and vintage here as referring to purifying judgments which cause the excision of the ungodly from the earth, and the placing of the faitliful in a state of peace on the earth: not tlie last judgment (Jolin 15. 2; Revelation It. 15-20). 6. birds . . . beasts—transition from the image "sprigs," " branches," to the tiling meant : the Assyrian soldiers and leaders shall be the prey of birds title of their kings runs thus: "Lord of Upper and Lower Egypt." idols—the bull, crocodile, &c. The idols poetically are said to be " moved" with fear at the presence of one raiglitier than even they were supposed to be (Exodus
12.12; Jeremiah 43. 12). 2. set—stir up. Gbnesius translates, "arm." Egypt against Egypt — Lower against Upper: and Saitic against both. (See ch. 3. 10.) Newton refers it to tlie civil wars between Apries and Amasis at the time of Nebuchadnezzar's invasion; also between Tachos, Nectanebus, and tlie Mendesians, just before Ochus subdued Egypt, kingdom against kingdom—The LXX. have "nome against nome;'' Egypt was divided Into forty-two names or districts. 3. spirit wisdcmi, for which Egypt was famed (ch. 31. 2; 1 Kings 4. 30; Acts 7. 22); answering to " counsel" in tlie parallel clause, tail—lit., be poured out, t. e., be made void (Jeremiah 19.7). They shall "seek" help from sources that can alford none, "cliarmers," &c. (cli. 8. 19). charmers lit., those making a faint sound: the soothsayers imitated the faint sound which was attributed to the spirits of the dead {Note, oh. and l)easts, the whole year through, "winter" and "sumiHi«r," so numerous shall be their carcasses. Horsley iranslates the Hebrew which is singular: "upon it," not "upon tlicm:" the " It " refers to God's " dwelling-place (v. 4) in the Holy Land, which Antichrist ("the bird of prey" with the "beasts," his rebel hosts) is to possess himself of, and wherelie is to perish. 7. present . . . peoiplc -sciittered and peeled—For the right rendering, see note on i'. 2. The repetition of epithets enhances the honour paid to Jehovah by so mighty a nation. Tlie Ethiopians, wonder-struck at such an interposition of Jeliovah
8.19). 4. cruel lord—Sargon, in Hebrew it is lords; plural is often used to express greatness, where erne aloM
In belialf of His people, shall send gifts to Jerusalem in His honour (ch. 16. 1 ; Psalm 68. 31 ; 72. 10). Thus translate, " a present—/roOT a people." Or translate, as English VerHon, "tlie present" will mean "the people" of Etliiopia converted to God (Romans 15. 16). Horsley takes the people converted to Jehovah, as the Jews in the latter
Is meant (Genesis 39. 2). The parallel word "king" (.tingiilar) proves it. Newton makes the general reference to be to Nebuchadnezzar, and a particular reference to Cambyses, son of Cyrus (who killed the Egyptian god, Apis), and Prophecy as to Egypt. ISAIAH XIX. Her Culling to the Cliurck, plans 3. 5). "Pharaoh" was the common name of all tha kings: Sethos, probably, is here meant. l!4. let them know—t. e., How Is it tliat, with all their boast of knowing tlie future (Diodorus, 1. 81), they do not know what Jehovah of hosts, &c. 13. Noph—called also Moph ; Greek, Ochus, Persian conquerors of Egypt, noted for their " fierce cruelty." Gesenius refers it to Psammetichus, who had brought into Egypt Greel£ and other foreign mercenaries to subdue the other eleven princes of the dodecarchy. 5. the sea—ZM? Nile. Physical calamities, it is observed in his- Jl/ewyj/tis (Hosea 9. 6) ; on the western banlc of the Nile, capital of Lower Egypt, second only to Thebes in all Egypt: residence of tlie kings, until tlie Ptolemies removed to Alexandria ; the word means the port of the tory, often accompany political convulsions (Ezekiel 30. 12). Tlie Nile shall" fail" to rise to its wonted height, the result of which will be barrenness and famine. Its " waters" ai the time of tiie overflow resemble "a sea" (Pliny, H. N., g-ood (Plutarch). The military caste probably ruled in it: "they also are deceived," in fancying their country secure from Assyrian invasion, stay of . . . tribes—rather, "corner-stone of her castes" [Maurer], i. e., the princes, the two ruling castes, the priests and the warriors: image from a building which rests mainly on its cornerstones (ti. 10, iVote .• ch.28.16; P.salm 118. 22; Numiier.s 21. 17; Margin; Judges 20. 2; 1 Samuel 14. HS, Margin ; Zochariah te. U); and it is still called El-Bahr, "the sea," by the Egyptians (ch. 18.2; Jeremiah 51. 36). A public record is kept at Cairo of tlie daily rise of the water at the proper time of overflow, viz., August: if it rise to a less height than twelve cubits, it will not overflow the land, and famine must be the result. So, also, when it rises higher than sixteen; for tlie waters are not drained ofT in time Bufflcient to sow tlie seed. 6. they shall turn the rivers —rather, "the streams shall become putrid;" i. e., the ar-
10. J). 14:. err In every work thereof—referring to the anarchy arising from their internal feuds. Horsley tificial streams made for irrigation shall become stagnant and of Tensive when the waters fail. [Madreb.] Hoksley, with LXX., translates, "And waters from the sea sliall be drunk:" by the failure of the river-water they shall be reduced to sea-water, brooks of defence—rather, "canals of Egypt:'' canals, lit,, "Niles," Nile canals, the plural of the Egyptian term for the great river. The same Hebrew word, Mntzor, whence comes Mitzraim, expresses Egypt, and a place of " defence." Horsley, as English Version translates it, "embanked canals." reeds . . . flags—the papyrus. "Reed and rush:" utter withering. 7. paper reeds— rather, pastures, lit., places naked of wood, and famed for rich herbage, on the banks of the Nile. (Gesenius.] Cf. Genesis 13. 10; Deuteronomy 11. 10. Horsley translates, "with respect to all His (God's) works ;" they misinterpreted God's dealings at every step. "Mingled" contains the same image as "drunken:" as one mixes spices with wine to make it intoxicating (ch. 5. 22; Proverljs 9. 2, 5), so Jehovah has poured among them a spirit of giddiness, so that they are as helpless as a "drunken man." 15. work for Egypt—nothing wliicii Egypt can do to extricate itself from the difficulty, head or tailhigh or low (v. 11-15, and 8-10). braneli or msh—the lofty palm branch or the humble reed (ch. 9. 14, 15; 10. 33, 34). 16. like . . . women—timid and lielpless (Jeremiah 51.
30; Nahum 3. 13). shaking of . . . hand—his judgments by means of the invaders (ch. 10. 5, 32; 11. 15). 17. Judah. . . terror unto Egypt—not by itself: but at tliis time Hezekiah was the active suliordinate ally of Assyria In translates, "Nakedness upon the river," descriptive of the appearance of a river when its bottom is bare, and its banks stripped of verdure by long drought: so Vulgate. the brooks—Wie river, month—rather, the source. [Vulgate.] " Even close to the river's side vegetation shall be so withered as to be scattered in the shape of powder by the wind" {English Version, "driven away"). [Horsley.] 8. fishers—Tlie Nile was famed for flsh (Numbers 11.5); numbers would be thrown out of employment by the failure of fishes, angle a hook. Used in the " brooks" or canals, as the " net" was in " the waters" of the river Itself. 9. fine flax—Gesenius, for "fine," translates, "combed:" fine linen was worn by the rich only (Luke 16. 19). Egypt was famous for it (Exodus 9. 31; 1 Kings 10.28; Proverbs 7. 16; Ezekiel 27. 7). The processes of its manufacture are represented on the Egyptian tombs. Israel learned the art iu Egypt (Exodus 26. :^6). The cloth now found on the mummies was linen, as is shown by the microscope. Wilkinson mentions linen from Egypt which has 5i0 (or 270 double) threads in one inch in the warp; whereas some modern cambric has but 160. [Barnes.] networks rather, white cloth (Esther 1. 6; 8. 16). 10. In the purposes rather, thefoundations, i. e., "the nobles shall be broken" or brought low: soch. 3. 1; Psalm 11.3; cf. v. l.S, " The princes —the stay of the tribes." The Arabs call a prince "a, pillar of the people." [Maurer.] " Their weaving-frames.''' [Horsley.] " Dykes." [Barnes.] all that make slntces, Ac.—" makers of dams," made to confine the waters which overflow from the Nile in artificial fish-ponds. [Horsley.] "Makers of gain," <. e., the common people who have to earn their livelihood, as opposed to the " nobles" previou.sly. [Maurer.] 11. Zoan—The Greeks called it Tanis, a city of Lower Egypt, east of the Tanitic arm of the Nile, now fSan; it was one of the nearest Egyptian towns to Palestine (Numbers 13. 22), the scene of Moses' miracles (Psalm 78. 12, 43). It, or else Memphis, was the capital under Sethos. lam . . . son of the wise . . . kings—Ye have no advice to suggest to Pharaoh in the crisis, notwithstanding that ye boast of descent from wise and royal ancestors. The priests were the usual "counsellors" of the Egyptian king. He was generally chosen from the priestly caste, or, if from the warrior caste, he was admitted into the sacred order, and was called a priest. The priests are, therefore, meant, by the expression, "son of the wise, and of ancient kings:" this was their favourite boast (Herodotus, 2. 141 ; cf. Amos 7. 14 ; Acts 23. 6 ; Philipits invasion of Egypt under Sargon. Similarly to tlie alliance of Judah witli Assyria here is 2 Kings 2;}. 20. where Josiah takes the field against Pharaoh-necho of Egypt, probalily as ally of Assyria against Egypt. [G. V. Smith.] ViTRiNGA explains it that, Egypt in its calamities would remember that prophets of Jndali had foretold them, and so Judah would be "a terror unto Egypt." thereof—of Judah. It—Egypt. 18-23. SutTering shall lead to repentance. Struck witli "terror" and " afraid" (u. 17) because of Jehovah's judgments, Egypt shall be converted to Him: nay, even Assyria shall join in serving Him; so that Israel, Assyria, and Egypt, once mutual foes, shall be bound together by the tie of a common faith as one people. So a similar issue from other prophecies (ch. 18.
7; 23. 18). Ave cities—t. e., several cities, as in ch. 17. 6; 30.
17; Genesis 43. .34; Leviticus 26.8. Rather, five definite cities of Lower Egypt {v. 11. 13; ch. 30. 4), which had close Intercourse with the neiglibouring Jewish cities [Maurer]; some say, Heliopolis, Leontopolis (else Diospolis), Migdol, Daphne (Tahpanes), and Memphis, language of Canaan i. e., of the Hebrews in Canaan, the language of revelation. Fig. for. They shall embrace the Jewish religion: so "a pure language" and conversion to God are connected in Zephaniah 3. 9; as also the first confounding and multiplication of languages was the punisliment of tlie making of gods at Babel, otlier than the One God. Pentecost (Acts 2. 4) was the counterpart of Babel : tlie separation of nations is not to hinder the unity of faith the full realization of tliis is .yet future (Zechariali 14.9; John 17. 21). The next clause, " swear to the Lord of Hosts," agrees with this view, i. e., bind themselves to Him by solemn covenant (ch. 45. 23; 65. 16; Deuteronomy
6.13). city of destruction—Onias; "city of the swn," i. i,. On, or Heliopolis; he persuaded Ptolemy Philometer (149 B.C.) to let him build a temple in the prefecture (nome) of Heliopolis, on the ground that it would induce Jews to reside tliere, and tliat tlie very site was foretold by Isaiah 600 years before. The reading of tlie Hebrew text is, however, better supported, "city of destruction ;" referring to Leontopolis, the site of Onias' temple: wliich casts a reproach on that city because it was about to contain a temple rivalling the only sanctioned temple, that at Jerusalem. Maurer, with some MSS., reads " city of defence.-' or "deliverance;" viz., Memphis, or some such city, m» 451
The ri-cdicled Caplivity ISAIAH XX. of Egypt and Ethiopia. wnich God was about to send "a saviour" (v. 20), to "de-
Khorsabad, inscriptions state tliat 27,280 Israelites were led captive by, the founder of the palace. Whilst Shalmaneser was engaged in the siege of Samaria, Sargon probably usurped the supreme power and destroyed him ; the siege began in 723 B. c, and ended In 721 B. c, the first j-ear of .Sargon's reign. Hence arises the paucity of inscriptions of the two predecessors of Sargon, Tiglathpileser and Shalmaneser; the usurper destroyed them, just as Tiglath-pileser destroyed those of Pul (Sardanapalus), the last of the old line of Ninus; the names of his fatlier and grandfather, which have been deciphered in the palace of his son Sennacherib, do not appear iu the list of Assyrian kings, wluch confirms the view that he was a satrap who usurped the throne. He was so able a general that Hezekiah made no attempt to shake oS' the tribute until the reign of Sennacherib; hence Judah was not invaded now as the land of the Philistines and Egypt were. After conquering Israel he sent his general, Tartan, to attack the Philistine cities, "Aslidod," Ac, preliminary to his invasion of Egypt and Ethiopia; for the line of march to Egypt lay along the south-west coast of Palestine. The inscriptions confirm the prophecy; they tell us he received tribute from a Pharaoh of "Egypt;" besides destroying In part the Ethiopian "No-ammon," or Thebes (Nahum 3.8); also that he warred with the kings of "Ashdod," Gaza, Ac, in harmony with Isaiah here; a memorial tablet of him is found in Cyprus also, showing that he extended his arms to that island. His reign was six or seven years in duration—722-715 B. c. [G. V. Smith.] 1. Tartan—probably the same general as was sent by Sennacherib against Hezekiah (2 Kings 18. 17). GESENIU.S takes "Tartan" as a title. AsUdod—called by the Greeks Azotus (Acts 8. 40) ; on the Mediterranean, one of the "five" cities of the Philistines. The taking of it was a necessary preliminary to the invasion of Egypt, to which it was the key in that quarter, the Philistines being allies of Egypt. So strongly did the Assyrians fortify it that it stood a twenty-nine years' siege, when it was retaken by the Egyptian Psammetichus. sent— Sargon himself remained behind engaged with the Phoenician cities, or else led the main force more directly into Egypt out of Judah. [G. V. Smith.] 3. by—lit, try the hand of (cf. Ezekiel 3. 14). sackcloth—the loose outer garment of coarse dark hair-cloth worn by mourners (2 Samuel 3. 31) and by prophets, fastened at the waist by a girdle (Matthew 3. 4 ; 2 Kings 1. 8 ; Zechariah 13. 4). naked —rather, uncovered; he merely put off the outer sackcloth, retaining still the tunic or inner vest (1 Samuel 19. liver them." 19. altar—not for sacrifice, but as the " pillar" for memorial and worship (Joshua 22. 22-26). Isaiah lines uot coatemplatea temple in Egypt: for the only legal Icniple was at Jerusalem; but, like the patriarchs, they i liall have altars in various places, pillar—such as Jacob reared (Genesis 28. 18 ; 3.5. 14); it was a common practice in K,gj-pt to raise obelisks commemorating Divine and great e>'ents. at tUe border—of Egypt and Judah, to proclaim to both countries the common faith. This passage shows how the Holy Spirit raised Isaiah abovea narrow-minded nationality to a charityanticipatory of gospel catholicity. 20. It—the altar and pillar, a sign—(of the fulfilment of prophecy) to their contemporaries, a witness—to their descendants, unto tlie Iiord—no longer, to their idols, but to Jehovah, for they sliall cry—or, " a sign, &c., that they cried, Ac and He sent to them a saviour :" probably, Alexander thb Ifreat (so "a great one"), whom the Eg:^plians welcomed as a deliverer (Greek, Soter, a title of the Ptolemies) out of the hands of the Persians, who under Cambyses had 1 een their "oppressors." At Alexandria, called from hini, the Old Testament was translated into Greek for the ' jreek-speaking Jews, who in large numbers dwelt in Kgj-pt under the Ptolemies, his successors. Messiah ip the antitype ultimately intended (cf. Acts 2.10, " Egypt"). 31. oblation—unbloody. 33. heal—as described (v. 18-20). return—for heathen sin and idolatry are an apostasy from primitive truth. 33. highway free communication, resting on the highest basis, the common faith of both (v. 18; ch. 11. 16). Assyria and Egypt were joined under Alexander as parts of his empire: Jews and proselytes from both met at the feasts of Jerusalem. A type of gospel times to come, serve with—serve Jehovah with the Assyrians. So "serve" is used absolutely (Job 36. 11). 34r. third—the three shall be joined as one nation, blessing—the source of blessings toother nations, and the object of their benedictions. In the midst of the land—rather, earth (Micah 5. 7). Judah Is designed to be the grand centre of the whole earth (Jeremiah 3. 17). 35. Whom—rather. Which, viz., "the land," or" earth," t. e., the people of it. [Maurer.] my people— the peculiar designation of Israel the elect people, here applied to Egypt to express its entire admission to religious privileges (Romans 9. 24-26; 1 Peter 2. 9, 10). work of my hands —spiritually (Hosea 2. 23; Ephesians 2. 10).
CHAPTER XX.
Ver. 1-6. Continuation of the Subject of Chap. 19., BUT at a later date. Captivity of Egypt and Ethiopia. In the reign of Sargon (722-715 e. c), the successor of Shalmaneser, an Assyrian invasion of Egypt took place. Its success is here foretold, and hence a party among the Jews are warned of the folly of their " expectation" of aid from Egypt or Ethiopia. At a later period
24; Amos 2. 16; John 21. 7); an emblem to show that Egypt should be stripped of its possessions; the very dress of Isaiah was a silent exhortation to repentance. 3. three years—"Isaiah's symbolical action did not continue all this time, but at intervals, to keep it before the people's mind during that period. [Rosenmuller.] Rather, join "three years" with "sign," a three years' sign, i. e., a sign that a three years' calamity would come on Egypt and Ethiopia [Barnes], (ch. 8. 18). This is the only instance of a strictly symbolical act performed by Isaiah. With later prophets, as Jeremiah and Ezekiel, such acts weie common. In some cases they were performed, not literally, but only in prophetic vision, wonder—rather, o?nm; conveying a threat as to the future. [G. V. Smith.] upon —in reference to, against. 4. buttocks uncovered BelzoNi says that captives are found represented thus on Egyptian monuments (ch. 47. 2, 3; Nahum 3. 5, 8, 9), where as here, Egypt and PIthiopia arc mentioned as in al Uance. 5. they—the Philistine allies of Egypt who trusted in it (ch. 18.), when Tirhakah of Ethiopia was their ally, the Ethiopians are treated ds friends, to whom God announces the overthrow of the common Assyrian foe, Sennacherib. Egypt and Ethiopia in this chapter {v. 3, 4) are represented as allied together, the result no doubt of fear of the common foe; previously they had been at strife, and the Ethiopian king had. Just before Sethos' usurpation, withdrawn from occupation of part of Lower Egypt. Hence, " Egypt" is mentioned alone in ch. 19., which refers to a somewh.at earlier stage of the same event; a delicate mark of truth. Sargon seems to have been the king who fitvished the capture of Samsyia which Shalmaneser began; the alliance of Hoshea with So or Sabacho II. of Ethiopia, and his refusal to pay the usual tribute, provoked Shalmaneser to the invasion. On clay cylindrical seals found in Sennacherib's palace at Koyunjik, the name of Sabaciio is deciphered ; the two seals are thought, «rorn the inscriptions, to have been attached to the treaty of peace between Egypt and Assyria, which resulted from the invasion of Egypt by Sargon, described In this chapter; 2 Kings 18. 10 curiously confirms the view derived from Assyrian inscriptions, that though Shalmaneser began, .Sargon finished the conquest of Samaria; "Jf/ifytook it for help against Assyria. A warning to the party among the Jews, who though Judah was then the subordinate ally of Assyria, were looking to Egypt as a preferable ally (ch. 30. 7). Ethiopia was tlieir " expectation ;" for Palestine had not yet obtained, but hoped for alliance with it. Egypt was their "glory," i.e., boast (ch. 13.19); for the alliance with it was completed. 0. isle—i. e., coast on the Mediterranean—Philistia, perhaps Phronicia (cf. ch. 23. 2;
11. U; 13. 22; Psalm 72. m. we—emphatical ; if Egypt, In which we trusted, was overcome, how shall we, a small weak state, escape ?
" (ff 2 Kings 17 4-6). In Sargou's palace at 452
The Fall of Babylon. ISAIAH XXI. Prophecy as to Idumea.
[Maurer.] Horsley translates, "One drawn in a car, with a pair of riders, di-awn bj' an ass, drawn by a camel Cyrus is the man ; the car drawn by a camel and ass yoked togtlier and driven by two postilions, one on each, is the joint array of Medes and Persians under their respective leaders. He thinks the more ancient military cars were driven by men riding on the beasts tliat drew them; v. 9 favours this. 8. A Hon—rather "(Tlie watchman) cried, I am as a lion;" so as is understood (ch. 62. 5; Psalm 11. 1). The point of comparison to "a lion" is in Revelation 10. 3, the loudness of the cry. But here it is rather his vigilanee. The lion's eyelids are short, so that, even when asleep, he seems to be on the viratch, awake; hence he was painted on doors of temples as the symbol of watchfulness, guarding the place. Hor. Apollo. [Horsley.] 9. chariot of men—chariots with men in them; or rather, the same body of riders, horsemen two abreast, as in V. 7. [Maurer.] But Horsley, " The man drawn in a car with a pair of riders." The first half of this verse describes what the watchman sees; the second half, what the watchman says, in consequence of what he sees. In the interval between v. 7 and 9, the overtlirow of Babylon by the horsemen, or man in the car, is accomplished. The overthrow needed to be announced to the prophet by the watchman, owing to the great extent of the city. Herodotus (1. 131) says, that one part of the city was captured some time before the other received the tidings of it. answered—not to something said previously, but in reference to the subject in the mind of the writer, to be collected from the preceding discourse; proclaimeth (Job
CHAPTER XXI.
Ver. I-IO. Repetition of the Assurance given in Chap. 13. and 14. to the Jews about to be Captives in Babylon, that theik Enemy should be Destroyed AND they be Delivered. He does not narrate the event, but graphically supposes himself a watchman in Babylon, beholding the events as they pass. 1. desci-1>-the champaign between Babylon and Persia; it was once a desert, and it was to become so again, of the sea—the plain was covered with the water of the Euphrates like a "sea" (Jeremiah 51. 13,30; so ch. 11.15, the Nile), until Semiramis raised great dams against it. Cyrus removed these dykes, and so converted tlie whole country again Into a vast desert-marsh. wl Urlwlnds lii the south— (Job 37. 9; Zechariah 9. 14.) The south wind comes upon Babylon from the deserts of Arabia, and its violence is the greater from Its course being unbroken along the plain (.lob 1. 19). desert—the plain between Babylon and Persia, terx-ible land—Media; to guard against which was the object of Nitocris' great works (Herodotus, 1.
185). Cf. as to "terrible" applied to a wilderness, as being full of unknown dangers, Deuteronomy 1. 19. 3. dealeth treacherously—referring to the military stratagem employed by Cyrus in taking Babylon. It may be translated, is repaid with treachery ; tlien the subject of the verb is Babylon. She is repaid in her own coin; ch. 33.
1; Habakkuk 2. 8, favour this. Go tip—Isaiah abruptly recites the order which he hears God giving to the Persians, the instruments of His vengeance (ch. 13. 3, 17). Elam—a province of Persia, the original place of their settlement (Genesis 10.22), east of the Euphrates. The name Persia was not in use unt' the captivity; it means a horseman; Cyrus first traintrd the Persians in horsemanship. It is a mark of autlienticlty that the name isnot found before Daniel and Ezekiel. |Bochart.] thereof—the "sighing" caused by Babylon (ch. 1-1. 7, 8). 3. Isaiah imagines himself among the exiles in Babylon, and cannot help feeling moved by the calamities wliich come on it. So for Moab (ch. 15. 5; 16. 11). pain—(Cf. ch.
3. 2; Margin, Daniel 2. 26; Acts 5. 8). fallen . . . fallen— The repetition expresses emphasis and certainty (Psalm
92. 9; 93. 3; cf. Jeremiah 51. 8; Revelation 18. 2). images Bel, Merodach, &c. (Jeremiah 50.2; 51.44,52). The Persians had no images, temples, or altars, and charged the makers of such with madness (Herodotus 1. 131); therefore they dashed the Babylonian "images broken unto the ground." 10. my threshing-i. e., my people (the Jews) trodden down by Babylon, com of my floor Hebrew, my son of the floor, i. e., my people, treated as corn laid on the floor for threshing; implying, too, that by affliction, a remnant (grain) would be separated from the ungodly (chaff'). [Maurer.] Horsley translates, "O tliou object of my unremitting prophetic pains." See ch.
13. 8; Ezekiel 30. 4, 19; Nahum 2. 10.) at the hearing—The Hebrew may mean, " I was so bowed down that I could not hear; I was so dismayed that I could not see" (Genesis 16.
2; Psalm 69. 23). [Mauker.] 4. panted—" is bewildered." [Barnes.] night of my pleasure—the prophet supposes himself one of the banqueters at Belshazzar's feast, on the night that Babylon was about to be taken by surprise; hence his expression, "my pleasure" (ch. 14. 11; Jeremiah
2S. 27, 28. Some, from Jeremiah 51. 33, make Babylon the object of the threshing; but Isaiah is plainly addressing his countrymen, as the next words show, not the Babylonians.
11, 12. A Prophecy to the Idumeans WHO Taunted THE Afflicted Jews in the Babylonish Captivity. One out of Seir asks, Wliat of the night? Is there a hope of the dawn of deliverance? Isaiah replies, The morning is beginning to dawn (tous); but night is also coming (to you). Cf. Psalm 137. 7. The Hebrew captives would be delivered, and taunting Edom punished. If the Idumean wish to ask again, he may do so; if he wishes an answer of peace for his country, then let him "return (repent), come." [Barnes.] 11. Dumah—A tribe and region of Ishmael in Arabia (Genesis 25. 14 ; I Chronicles 1. 30) ; now called Dumah the Stony, situated on the confines of Arabia and the Syrian desert; a part put for the whole of Edom. Vitringa thinks "Dumah," Hebrew, "silence," is heie used for Idumea, to imply that it was soon to be reducc>l to silence or destruction. Seir—The principal mountain in Idumea, south of the Dead Sea, In Arabia Petrea. " Ho calleth" ought to be rather, " The^-e is a call from Seir." to me—Isaiah. So the heathen Balak and Ahaziah received oracles from a Hebrew prophet, watchman—the prophet (ch. 62. 6; Jeremiah 6. 17), so called, because, like a watchman on the look-out from a tower, he announcen future events which he sees in prophetic vision (Habakkuk 2. 1, 2). what of the night—What tidings have you to give as to the state of the night? Rather, "What remain* of tlie night?" How much of it is past? [Maurer.) "Night" means calamity (Job .35. 10; Micah 3. 6), which, then, in the wars between Egypt and Assyria, pres.sed sore on Edom; or on Jtidahdf, as Barnes thinks, the question IS asked in mockery of the sufl Tering Jews in Baby-
51. 39; Daniel 5.). 5. Prepare the table viz., the feast in Bal)ylon ; during which Cj'rus opened the dykes made by Semiramis to confine the Euphrates to one channel, and Buflfered them to overflow the country, so that he could enter Babylon by the channel of the river. Isaiah first represents the king ordering the feast to be got ready. The suddenness of the irruption of the foe is graphically expressed by the rapid turn in the language to an alarm addressed to the Babylonian princes, "Arise," &c. (cf. ch.
22. 13). Maurer translates, " They prepare the table," &c. But see ch. 8. 9. watch In . . . -watch-tower—rather, set the xratch. Tliis done, they thouglit they might feast in entire security. Bal)ylon had many watch-towers on its walls, anoint . . . shield—this was done to prevent the leather of the shield becoming hard and liable to crack. "Make ready for defence;" tlie mention of tlie "shield" alone implies that it is the Babylonian revellers who are called on to prepare for instant self-defence. Horsley translates, " Gripe tlie oiled shield." G. God's direction to Isaiah to sot a watchmAn to " declare" what he sees. But as in V. 10, Isaiah himself is represented as the one who "declared." Horsley makes him the " watchman," and translates, "Come, let him who standeth on the watchtower report what he seeth." 7. chariot, &c.—rather, a body of riders (namely), some riding in pairs on horses {lit., pairs of horsemen, i. e., two abreast), others on asses, others on camels (cf. i;. 9; ch. 22. 6). "Chariot" is not appropriate to be joined, as EnglUih Version translates, viMh "asses;" the Hebrew means plainly In v. 7, as in v. 9, "a body of men riding." The Persians used asses and camels for war.
Prophecy as to an ISAIAH XXII. Attatk (ni Jemsalen, supposing that the Jews in the city .'juft'ered such extrem-
Ion). The rtiictition oi t..e question marks, in the former view, the anxiety of tlie Idumeans. 1!4. Reply of the prophet, JVie OTW)i!)i(7 (prosperity) comelh, and (soon after follows) the ni(/fU (adversity). Though you, Idumeans, may have a gleam of prosperity, it will soon be followed by adversity again. Otherwise, as Barnes, "Prosperity conieth (to the Jews) to be quickly followed by adversity ities of plague at that lime, when God destroyed their foes. Barnes refers it to those slain in flight, not in open honourable " battle ;" v. 3 favours thi.s. 3. rulers—rather, generals (Joshua 10.21; .Judges 11.6,11). bound—rather, " are taken." by the archers lit., by the bmv : so ch. 21. 17. Bowmen were the light troops, whose province it was to skirmish in front and (2 Kings 6. 22) pursue fugitives (to you, Idumeans, who exult in the fall of Jerusalem, have seized on the southern part of their land in tlieir absence during the captivity, and now deride them by your question") (ch. S4. 5-7). Tliis view is favoured by Obadiah 10-21. if ye will inquire. Inquire—If ye choose to consult lue again, do so (similar phrases occur Genesis 43. U; 2 Kings 7.4; Esther 4. Ifi). return, come—"Be converted to God (and then), come" [Ge«enius]; you will then receive a more favourable answer.
(2 Kings 25.5); this verse applies better to the attack of Nebuchadnezzar than that of Sennacherib, all . . . lo tliee—all found in the city (ch. 13. 1-5), not merely the "rulers" or generaLs. fled from far—Those who had fled from distant parts to Jeru.salem as a place of safety ; rather. fled afar. 4. LooU . . . from me—Deep grief seeks to be alone; whilst others feast joyously, Isaiah mourns in prospect of the disaster coming on Jerusalem (Micah 1. 8, 13-17. Pkophecy that Arabia would be Overrun BY a Foreign Foe within a Year. Probably in the wars between Assyria and Egypt; Idumea and Arabia
9). daughter, &c.—(iVo<e, ch. 1. 8; Lamentations 2. 11.) 5. trouiile . . . by the Lord i. e., sent by or fro/n the Tjord (JS'ole, ch. 19. 15; Luke 21. 2'i-24). valley of vision—(Aw/e
V. 1.) Some think a valley near Ophel is meant as about to be the .scene of devastation (cf. ch. .32. 13, 14, jS'ote). breaking . . . walls—!, e., "a day of breaking the walls" of the city, crying to the mountains—the mournful cry of the townsmen reaches to (Maurer translate,; t(iward.<i) the mountains, and is echoed back by them. Joseph ua describes in the very same language the scene at the assault of Jeru.salem under Titus. To this tlie prophecy, probably, refers ultimately. If, as some think, the "cry" lay somewhat on the intermediate line of march. 13. upon i. e., respecting, forest—not a grove of trees, but a region of thick underwood, rugged and inaecessib e : for Arabia has no forest of trees, travelling companies caravans: ye shall be driven through fear of the foe to unfrequented routes (ch. 33. 8; Judges 5. 6; Jeremiah 49. 8 is parallel to this passage). Dedanlm—In North Arabia (Genesis 2.5. 3; Jeremiah 25.23; Ezekiel 2-5. 13; 27.20; a different " Dedan" occurs Genesis 10. 7). 14:. Tema—a kindred tribe: an oasis in that region (Jeremiah 25. 23). The Temeans give water to the faint and thirsting Dedanites; is that of those escaping to the mountains, cf. Matthew 13.
14; 21. 16, with this. 6. Elam—the country stretching east from the Lower Tigris, answering to what was alterwards called Persia (Note, ch. 21.2). Later, Elam was a province of Persia (Ezra 4. 9). In Sennacherib's time, Elam was subject to Assyria (2 Kings IS. 11), and so furnished a contingent to its invading armies. Famed for the bow (ch. 13. IS; Jeremiah 49. 35), ii. which the Pthiopians alone excelled tlieiii. with cha Wots of men and horsemen i. e., they use the bow both in chariots and on horseback. "Chariots of men," i.e., chariots in which men are borne, war-chariots (cf. Note, ch. 21. 7, 9). Kir another people subject to As.syria (2 Kings 16. 9) ; the region about the river Kur, between the Caspian and Black .Seas, uncovered—took olf for the battle the leather covering of the shield, intended to protect the embossed figures on the greatest act of hospitality in the burning lands of the East, where water is so scarce, prevented—i. e., anticipated the wants of the fugitive Dedanites by supplying bread (Genesis 14. 18). their breatl—rather, "his (the fugitive s) bread:" the bread due to him, necessary for his support; so "thy grave" (ch. 14. 19). [Maorer.j 15. they— t!ie fugitive Dedanites and other Arabs. 16. years of . . . hireling—{iYo<c, ch. IG. 14.) Kedar-A wandering tribe tl\salia 120. 5). North of Arabia Petrea, and south of Arabia Deserta; put for Arabia in general. 17. residue . . . diminished—the remnant of Arab warriors, famous in tlie bow, left alter the invasion, shall be small.
CHAPTER XXII. it from dust or injury during the march. "The quiver" and "the shield" express two classes— light and heavy armed troops. 7. valleys—East, north, and south of Jerusalem : Hinnom on tlie .south side was the riciicst val-
Ver. 1-14. Prophecy as to an Attack on Jeru.salem: that by Sennacherib, in the 14th year of Hezekiah ; V. 8-11, the preparations for defence and securing of ivater ley. In array at the gate—Habshakeh stood at the upper pool close to the city (ch. .36. 11-1.3). 8. he discovered tlie covering—rather, the veil of Jadah shall be taken o^[IIOR- .SLey]: fig. for exposing to shame as a captive (qVi. 47. 3; Nahum 3. 5). Sennacherib dismantled all "the defenced exactly answer to those in 2 Chronicles 32. 4, 5, 30. " Shebna," too(y. 15), was scribe at this time (ch. 36. 3). [Maurer.]
Tlie language of v. 12, 13, and 14, as to the intidelity and consequent utter ruin of the Jews, seems rather to foreshadow the destruction by Nebuchadnezzar in Zedekiah's cities of Judah" (ch. 36. 1). thou didst look—rather, thou Shalt look, house of . . . forest—The house of armoury built of cedar from the forest of Lebanon by Solomon, on a slope of Zion called Ophel (lKings7.2; 10.17; Nehemiah reign, and cannot be restricted to Hezekiah's time. rLoWTH.] 1. of . . . valley of vision—rather, respecting tlie valley of visions: viz., Jerusalem, the seat of Divine revelations and visions, "the nur.sery of prophets" [Je-
3.19). Isaiah says (w. 8-13) his countrymen will look to their own strength to defend themselves, whilst others of them will drown their sorrows as to their country in feasting, but none will look to Jehovah. 9. \'e have seen rather. Ye shall see. city of David—the upper city, on Zion, the south side of Jerusalem (2 Samuel .5. 7, 9; 1 Kings
KO.MEJ, (ch. 2.3; 29.1; Ezekiel 23.4, Margin; Lulce 13.33).
It lay ill a "valley" surrounded by hills higher than Zion and MorhUi (Fsalni 125.2; Jeremiah 21. 13). tliee—the people of Jerusalem personified, house-tops—Panic-struck, tliey went up on the flat balustraded roofs to look fortli and see whether the enemy is near, and partly to defend themselves from the roofs (Judges 9. 51, &c.). 3. art—
8. 1); surrounded by a wall of its own ; but even in it there shall be " breaches." Hezekiah's preparations for defence accord with this (2 Chronicles ,32. 5). ye gathered-rather ye shall gather, lower pool—(iVo, v. 11.) Ye shall bring together into the city by subterranean passages cut in the rock of Zion, the fountain from which the lower pool (only mentioned here) Is supplied. Note, eh. 7. 3; 2 Kings 20. 20; rather, wert; for it could not 'now be said to be "a joyous rity" (ch. 32.13). The cause of t\\e\v joy (v. 13) may have been because Sennacherib had accepted Hezekiah's oiler to renew the payment of tribute, and they were glad to nave peace on any terms however huniiliatiug (2 Kings
IS. 14-16), or on account of the alliance with Egypt. If the 2 Chronicles .32..3-.5, represent Hezekiah as having stopped the fountains to prevent the Assyrians get ting water. But reference be to Zedekiah's time, the joy and feasting are not inapplicable, for this recklessness was a general chathis Is consistent with the passage here. The superlluoaa waters of the lower pool usually flov.ed Into Hinnom valracteristic of the unbelieving Jews (ch. 56. 12). not slain with t.lic sword—but with the famine and pestilence about to be caused by the coming siege (Lamentations 4. ley, and so through that of Jehoshaphat to the brook Kedron. Hezekiah built a wall round it, stopped the out. (lowing of its waters to deliar the foe Irom the use of them, and turned them into the city 10. numbered— 8^. Mai rkr refers this to the plague by which he thinks Sennaclierib's army was destroyed, and Hezekiah was mttde sick (ch. 37. 36; ,38. 1). But there is no authority for 454
ANCIENT MILITARY WEAPONS.
EGYPTIAN PRINCES IN THKIR CHARIOT.
From Wilkinson. Ex. xiv. 7.
EGYPTIAN STANDARD.". From Wilkinson. Numb. ii. '1.
Deposition of Shebna, ISAIAH XXIII. Prophecy respecting Tyn. rather, yt Jhall number, viz., in order to see which of them may be pulled down with the least loss to the city, and with uio.st advantage for the repair of the walls and rearing of towers (2 Chronicles 32. 5). Uave ye broken down — rather, ye shall break down. UU Ye made . . . a ditclx—rather. Ye shall make a reservoir for receiving the water of, <ic. Hezekiah surrounded Siloah, from which the old (or Icing's, or upper) pool took its rise, with a wall Joined to the wall of Zion on both sides; between these two walls he nxade a new pool, into which he directed the waters of the former, thus cutting off the foe from his supply of water also. The opening from which the upper pool received its water was nearer Zion tlian the other from which the lower pool took its rise, so that the water which flowed from the former could easily be shut in by a niflceut chariots." It is not meant that he would have these in a distant land, as he had in Jerusalem, but that he would be borne thither in ignominy instead of in his magnificent chariots. The Jews say tliat he was tied to the tails of horses by the enemy, to whom he had designed to betray Jerusalem, as they thought he was inoclcing them; and so he died. 19. state— office, lie— Gotl. A similar cliauge of persons occurs (ch. 34. 16). 20. sou of Ililkiah-Supposed by Kimchi to be the same as Azariali, son of Hillciah, who perhaps had two names, and who was "over the household" in Hezekiah's time (1 Chronicles 6. 13). 21. thy robe— of office, girdle — in which the purse was carried, and to it was attaclied the sword ; often adorned with gold and jewels, father— i. c, a counsellor and friend. 23. key—emblem of his office over the house; to " open" or " shut;" access rested witii him. upon . . . shoulder— So keys are carried sometimes in the East, hanging from the kerchief on the shoulder. But tlie phrase is rather fig., for sustaining the government on one's shoulders. Eliakim, as his name implies, is here plainly a type of the God-man Christ, the son of "David," of wliom Isaiah (ch.9. 6) uses the same language as the former clause of this verse, and Himself, in Revelation 3. 7, tlie same language as tlie latter clause (cf. Job wall, whereas that which flowed from the latter could only be brought in by subterranean conduits (cf. Note v.
9; ch. 7. 3; 2 Kings 20. 20 ; 2 Chronicles 32. 3-5, 30; Ecolesiastes 48. 17). Both were south-west of Jerusalem, liave not looked . . . neltlier liad respect—answering by contrast to "Thou didst look to the armour, ye have seen (liad respect, or regard to) the breaches" {v. 8, 9). maker tliereof—God, by whose command and aid these defences Were made, and who gave this fountain " long ago." G. V. Smith traiulales, "Him who doeth it," i.e., has brought
12. 14). uall . . . sure place—large nails or pegs stood in ancient houses on which were suspended the ornaments of the family. The sense is. All that is valuable to the nation shall rest securely on him. In Ezra 0. 8 " nail" this danger on you—"Him who hath prepared it from afar," t. c, planned it even from a distant time. 13. did the Liord . . . call—usually the ^«-t€i;ts gave the summons to national mourning (Joel 1. 14); now Jehovah Himself shall give it; the "call" shall consist in the presence of a is used of the large spike driven into the ground to fasten the cords of lent to. throne resting-place to liis family, as applied to Eliakim; but "throne," in the strict sense, as applied to Messiah the antitype (Luke 1. 32, Z^). 34. Same image as in v. 23. It was customary to "hang" the valuables of a house on nails (I Kings 10. 16, 17, 21 ; Song of Solomon!. 4). oflfspringand issue—rather, " the of Tshoots of the family, high andlow." [Vitringa.] Eliakim would reflect honour even on the latter, vessels of cups—of small capacity : answering to tlie low and humble offshoots. vessels of flagons—larger vessels : answering to the higJi, offshoots. 35. nail . . . fastened — Shebna, who was supposed to be firmly fixed in his post, burden upon it—a.l that were dependent on Shebna, all his emoluments and rank will fail, as when a peg is suddenly "cut down" tha ornaments on it fall with it. Sin reaches in its effects even to the family of the guilty (Exodus 20. 5). terrible foe. Translate, shall call, baldness—emblem of grief (Job 1. 20; Micah 1. 16). 13. Notwithstanding Jehovah's "call to mourning" (v. 12), many shall make the desperate state of affairs a reason for reckless revelry (ch. 5.
11, 12, 14; Jeremiah 18. 12; 1 Corinthians 15. 32).
15-2.5. Prophecy that Shebna should be Deposed FROM BEING Prefect of the Palace, and Eliakim Pp.oMOTED TO the Office. In ch. 36. 3, 22 ; 37. 2, we And Shebna "a scribe," and no longer prefect of the palace ("over the household"), and Eliakim in that office, as is here foretold. Shebna is singled out as the subject of prophecy (the only instance of an individual being so in Isaiah), as being one of the irreligious faction that set at naught the prophet's warnings (ch. 28.-33.); perhaps it was he who advised the temporary ignominious submission of Hezekiah to Sennacherib. 15. Go, get tliee unto—rather, Go in to (i. e.,inlo the house to), treasurer "him who dwells in the tabernacle" [Jbkome] ; viz., in a room of the temple set apart for the treasurer. Rather, "the king's friend," or " principal offlccr of the court" (X Kings 4.5; 18.3; 1 Chronicles 27. 33, " the king's counsellor"). [Maureb.] "This" CHAPTER XXIII.
Ver. 1-18. Prophecy respecting Tyre. Menander, the historian, notices a siege of Tyre by Shalinaneser, about the time of the siege of Samaria. Sidon, Acco, and Old Tyre, on the mainland, were soon reduced; but New Tyre, on an island half a mile from the shore, held out for five years. Sargon probably finished the siege. Sennacherib does not, however, mention it among the cities whicli the Assj'rian kings conquered (ch. 36.; 37). The expression, "Chaldeans" (v. 13), may imply reference to Is prefixed contemptuously (Exodus 32. 1). unto Shebna The Hebreiv for unto indicates an accosting of Sliebna with an unwelcome message. 16. WTiat . . . whom—The prophet accosts Shebna at the very place where he was building a grand sepulchre for himself and his family (ef. ch. 14, 18; Genesis 2;^. ; 49. 20 ; 50. 13). "What (business) hast thou here, and whom hast thou (of thy family, who is likely to be buried) here, that thou buildest," &e., seeing that thou art soon to he deposed from office and carried into captivity? [Maureb.] on lilgli—sepulchres were made in the highest rocks (2 Chronicles 32. .3.3, Margin). Iiabitatlon for himself—cf. "His own house" (ch. 14. 18). 17. carry its siege under Nebuchadnezzar, whicli lasted thirteen years. Alexander the Great destroyed New Tyre after a seven montlis' siege. 1. Tyre—Hebrew, Tsur, i. e.. Rock. ships of T.Trshish—ships of Tyre returning from their voyage to Tarshish, or Tartessus in Spain, with which the Phoenicians had much commerce (Ezekiel 27. 12-2.5). " Ships of Tarshish" is a phrase also used of large and distantvoyaging merchant vessels (ch. 2 16; 1 Kings 10. 22; Psalm. . . away with . . . captivity— rather, "will east thee away with a mighty throw." [Maurer.] " Mighty," Jiz., " of a man" (so ,Iob 38. 3). sxirely cover—viz., with shame, where tliou art rearing a monument to perpetuate thy fame. [Vitringa.] " Rolling will roll thee," i. e., will coretinually roll thee on, as a ball to be tossed away. [Maurer.]
48.7). no house—viz., left; sucli was the case as to Old Tyre, after Nebuchadnezzar's siege, no enterijig—There is no house to enter (ch. 24. 10). [G. V. Smith.] Or, Tyre ia so laid waste, that there is no possibility of entering the Artrftour [Barne.s]; which is appropriate to the previous "ships." Chlttlni—Cyprus, of which the cities, including Citium in the south (whence came "Chittira"), were mostly Phoenician (Ezekiel 27.6). The ships from Tai • shish on their way to Tyre learn the tidings (" it Ss revealed to them") of the downfall of Tyre. At a later period Chittim denoted the islands and coasts of the Mediterranean (Daniel 11. 30). 3. Be still—struck dumb with awe. Addressed to those already in the country, eye-wlt-
Cf. V. 18. 18. violently turn and toss lit., whirling He will whirl thee, i. e.,Ue-will,without intermission, whirl thee. [Maxjrek.] " He will whirl thee round and round, and (then)cast thee away," as .a stone inasling isflrst whirled round repeatedly, before the string is let go. [Lowth.] larsfc country—perhaps Assyria, chariots . . . shall be the shame of thy L.ord*s house—rather, "thy splendid chariots shall he there, O thou disgrace of tliy Lord's boose" [NovES]; " chariots of thy glory" mean "thymag-
A Prophecy respecting Tyre. ISAL\H XXIII. Its Miserable Overthrow, try Canaan. 13. He—God. rejoice—riotously (t). 7). op« pressed—" deflowered ;" laying aside the Hgure taken by storm: the Arabs compare a city never taken to an undefiled virgin (cf. Nahum 3. 5, &c.). dangliter «f Zidon— Tyre : or else, sons of Zidon, i. e., the whole land and people of Phoenicia (jVo/c i'. 2). [Maurer.] Cliittltn—Citium in Cyrus (v. 1). there also . . . no rest—Thy colonies, having been harslily treated by thee, will now repay thee in kind (JVote v. 10). But Vitringa refers it to tlie calamities which befel the Tyrians in their settlements subsequently, viz.. Sicily, Corcyra, Carthage, and Spain, all flowing from the original curse of Noah against the posterity of Canaan (Genesis 9. 2.>-'27). 13. Behold—Calling attention to the fact, 8*3 tiumiliating to Tyre, that a people of yesterday, like the Chaldees, should destroy the most ancient of cities. Tyre, was not—had no existence as a recognized nation; the Chaldees were previously but a rude, predatory people (Job 1. 17). Assyrian founded it—The Chaldees ("them that dwell in the wilderness ") lived a nomadic life in the mountains of Armenia originally (Arphaxad, in Genesis 10. 22, refers to such a region of Assyria near Armenia), nortli and east of Assyria proiier. Somq may have settled in Mesopotamia and Baljylonia very early, and given origin to the astrologers called Cfuildeei in later times. But most of the people had been transferred only a little before the time of this prophecy from their original seats in the north to Mesopotamia, and soon afterwards to South Babylonia. "P'ounded it," means " assigned it (the land) to them wlio had (heretofore) dwelt in t)ie wilderness" as a permanent settlement nesses of its ruin (Lamentations 2. 10); or, In contrast to the din of coiiimerce once heard in Tyre; now all is hushed and still. Isle—strictly applicable to New Tyre: In the sense coast, to tlie mainland city, Old Tyre (cf. v. 6; ch. 20. 6). Zldoii—of whicli Tyre was a colony, planted wlien Zidon was conquered by the Philistines of Ascalon. Zidon means a fishing station: tiiis was its beginning, replenished—willi wealtli and an industrious population (Ezekiel 27.3,8,23). Here "Zidon," as the oldest city of Phoenicia, Includes all llie Phoenician towns on the strip of "coast." Thus, Etlibaal, king of Tyre (Joseplius, Antiquities, 8. 3, 2), is called king of tlie Sidonians (1 Kings 16. 31): and ou coins lyre is called the metropolis of t!ie Sidonians. .3. great waters—tlie wide waters of the sea. seed grain, or cr02>, as in 1 Samuel 8. 15 ; Job 39. 12. SiUoe—lit., Dark-coloured: applied to the Nile, as the Egyptian Jeor, and the Greek 3Ielas, to express the dark, turbid colours given to its waters by tlie fertilizing soil which it deposits at its yearly overflow (Jeremiah 2. 18). hai-vest of tlie river the growth of the Delta; tlie produce due to the overflow of the Nile: Egypt was the great granary of corn in the ancient world (Genesis 41.; 42.; 43). lier revenue—Tyrian vessels carried Egyptian produce got in exchange for wine, oil, glass, Ac, into various lands, and so made large profits, iviai-t—(K/ekiel 27. 3.) No city was more favourably situated for commerce. 4. Zidon—called on, as being the parent country of Tyre (v. 12), and here equi>4alent to Phceniciain general, to feel the shame (as it was esteemed in the East) of being now as childless as. if she never had any. "I (no more now) travail, nor bring forth," &c. " strength of the sea," i. e., stronghold, viz.. New Tyre, on a ivck (us " Tyre " means) surrounded by the sea (Ezekiel 2(>. 4; 15. 17; so Venice was called "Bride of the (so in Psalm 104. 8). [Maurer.] It was the Assyrian policy to infuse into their own population of the plain the fresh blood of hardy mountaineers, for the sake of recruiting their armies. Ultimately the Chaldees, by their powerful priest-caste, gained tlie supremacy, .and established the later or Chaldean empire. Horsi.ey refers it to Tyre, founded by an Assyrian race, towci-s thereof— sea,'" Zechariah 9. :^). 5. As, &c.—rattier, "When the report (shall reacli) the people of Egypt, they shall be sorely pained at the n-port concerning Tyre " (viz., its overthrow). So Jekome, "When the Egyptians shall hear that so powviz., of Babylon, wliose towers, Herouotus says, were " set np" by the Assyrians. [Barnes.] Rather, "The Chaldees set up their siege-totcers " against Tyre, made for the attack of high walls, from which the besiegers hurled misjrful a neighbouring nation has been destroj'ed, tliey must know their own end is near." [Lowth, &c.] 6. Pass . . . over—Escape from Tyre to your colonies as Taisliish (cf. v. 12). The Tyrians fled to Carthage and elsewhere, l)otli at tlie siege under Neliucliadnezzar and that under Alexander. 7. 7.s Z7ii\s silent ruin all that is left of siles, as depicted in the Assyrian sculptures. [G. V. Smith.] raised up—rather, "They lay bare," viz., the foundations of ?ier (Tyre's) palaces, i. e., utterly overthrow them (Psalm
1/ovr once joyoii.f city {v. 12)? antiquity—The Tyrian priests boasted in Herodotus' time tliat tlieir city had already existed 2300 years : an exaggeration, but still implying that it was ancient even then. Iier own feet— walliing on foot as captives to an enemy's land. 8. AVlko
137.7). 14. strengtii—4-i!?-07i(7;io?rf (cf. Ezekiel 26. 15-18). 15. forgotten—Having lost its former renown, Tyre sliall be in obscurity, seventy years—(so Jeremiah 25. 11, 12; 29.
10). days of one king i. e., a dynasty. The Babylonian monarchy lasted properly but seventy years. From the ans\ver,.'d in v. 9, "The Lord of hosts." crowning—crowngiving: i. e., the city from which dependent kingdoms had arisen, as Tartessus in Spain, Citium in Cyprus, and Carthage in Africa (Ezekiel 27. 33). traffic Uers lit., Canaanfirst j'ear of Nebuchadnezzar to the taking of Babylon, by Cyrus, was seventy years ; then the subjected nations would be restored to liberty. Tyre was taken in tlie middle of that period, but it is classed in common witli the ites, who were famed for commerce (cf. Hosea 12. 7, Margin). rest, some conquered sooner and others la ter, all, however,
9. Whoever be the instruments in overtlirowing haughty sinners, God, who has all hosts at His command, is the First Cause (cli. 10. 5-7). stain-rather, to jwo/ajie .• as in Exodus 31. 14, the Sabbath, and other objects of religious reverence; so here, "the pride of all glory" may refer to alilte about to be delivered at the end of the period. So " king " is used for dyrtasty (Daniel 7. 17; 8. 20) : Nebuchadnezzar, his son Evil-merodach, and his grandson, Belshazzar, formed the whole dynasty (Jeremiah 25. 11, 12; 27
7; 29. 10). shall Tyre sing as . . . ItarlotIt shall be to Tyre as the song of the liarlot, iiz., a harlot that has been forgotten, but who attracts notice again by her song. Large marts of comukerce are often compared to harlots seeking many lovers, i. e., they court mercliants of all nat.tie Tifrian temple of Hercules, the oldest in the world, according to Arrian (cli. 2. IG): the prophet of the true God would naturally single out for notice the idol of Tyre. [G. v. SMiTir.] It may, hovs'ever, be a general proposition; the destruction of Tyre will exliibit to all liow God mars the lustre of whatever is haughty (ch. 2. 11). 10. a river— tions, and admit any one for the sake of gain (Nahum 3.
Jlehrexv, the river, viz., Nile, daughter of Tarslilsli7)y?-e and its Inhabitrmts (ch. 1. 8), aliout henceforth, owing to the ruin of Tyre, to become inhabitants of its colony, TartesBus: they would pour forth i'rorci Tyre, as waters flow on when tlie barriers are removed. [LoWTH.] Rather, Tar-
4; Revelation 18. 3). Covetousness is closcl.y akin to idolatry and licentiousness, as the connection (lOphesians 5.5; Colossians 5) proves (cf. ch. 2. (i-8, 16). 16. Same figure to express thatTj're woulii again prosperand attractcommercial intercourse of nations to her, and be the same Joyous, self-indulging city as before. 17. visit—not in wrath, but mercy, hire—imag<? from a harlot: her gains by eotnmerce. After tlie Babylonian dynasty was i>jid«l. Tyre was rebuilt; also, again, after the lU'struclion under Alexander. IS. merchandise . . . holiness—Her traffic and gains shall at last (long after the restoration mentioned in V. 17) be consecrated to Jehovah. Jesus Christ visited the neighbo'n'iorvi o*" Tvre (Matthew 15. 21); Paul found disciples there (Acta 21. 3-6); it early became a Christiiui shish, or Tartessns and its inhabitants, as the phrase usually means: they had been kept in hard bondage, working in silver and lead mines near Tarshish, by the parent city (Ezekiel 26. 17): l)Ut now the bond of restraint (lor so "strength," Margin, girdle, i. e., bond, Psalin 2. 3, ouglit to be trniuilated) is removed, since Tyre is no more. 11. He— Jehovali. Ulngdoms—the Phoenician cities and colonies, tintiiercliant city -ratlier, Canaan, meaning the north of il, i'72 , riuenicia. On their coins, they call their couu-
4">G
PLAINS OF BABYLON.
BANKS OF THE Nlt.E.
The Judfjinents of God on the Land, ISAIAH XXIV, XXV. which shall Advance His Kinydom. bishopric, but the full evangelization of that whole race, as of the Etliiopians (ch. IS.), of the Egyptians and As6yrians (ciu 19.), is yet to come (ch. 60. 5). not treasured but fioely expended in His service, tliemtliat dwell before the Xiord—tlie ministers of religion. But Horsley translates "tlieni tliat sit before Jehovah" as disciples, durable clotlilng—Clianges of raiment constituted much of the wealth of former days. rer.] Wheresoever ye be scattered, east or west, still glorify the Lord (Malachi 1. H). 16. Songs to God come in together to Palestine from distant lands, as a grand chorus, glory to the righteous—the burden of the songs (ch. 26. 2,7). Amidst exile, the loss of their temple, and all that is dear to man, their confidence in God is unshaken. These songs recall the joy of other times, and draw from Jerusalem in her present calamities, the cry, " My leanness." Horsley translates, "glory to the Just One:" then My leanness expresses his sense of man's corruption, which led the Jews, "the treacherous dealers" (Jeremiah
CHAPTEE XXIV. The Last Times of tme Wokld in Genekal, and of JUDAH and the CHUKCH IN PARTICULAR. The foUr chaps. ^.-27. form one continuous poetical prophecy: descriptive of the dispersion and successive calamities of the Jews (ch. 24. 1-12); the preaching of the gospel by the first Hebrew converts throughout the world (v. 13-16); the judgments on tlie adversaries of the Church and its final triumph {v. 16-23); thanksgiving for the overthrow of the apostate faction (ch. 25.), and establishment of the righteous in lasting peace (ch.26.); judgment on leviathan and entire purgation of the Church (ch. 27). Having treated of the several natiort in pai-iicular—Bsxbylon, Phil-
5. 11), to crucify the Just One ; and his deficiency of righteousness which made hiin need to be clothed with the righteousness of tlie Just One (Psalm 106. 15). treacherous dealers—the foreign nations that oppress Jerusalem, and overcome it by stratagem (so in ch. 21. 2). [Barnes.] 17. This verse explains the wretchedness spoken of in v.
16. Jeremiah (48. 43, 41) uses the same words. They are proverbial ; v. 18 expressing that the inliabitants were nowhere sale ; if thejescaped one danger, they fell into another, and worse,on the opposite side(Amos 5. 10). "Fear" is the term applied to the cords with featliers of all colours which, when fluttered in tlie air, scare beasts into the pitfall, or birds into tlie snare. Horsley makes the connection. Indignant at the treatment which the Just One received, tlie prophet threatens the guilty land with instant vengeance. 18. noise of . . . fenr—the shout designed to rouse the game and drive it into the pitfall, windows
Istia, Moab, Syria, Israel, Egypt, Edom, and Tyre (the miniature representative of all, as all kingdoms flocked Into it)—he passes to the last times of the world at large and of Judah the representative and future head of the churches.
Ver. 1-23. 1. tlie eaj-tli—rather, the land of Judah (so In f . 3, 5, 6 ; Joel 1. 2). The desolation under Nebuchadnezzar prefigured (hat under Titus. 3. as with . . . people, so wltlk tite priest—All alike shall share the same calamity: no favoured class shall escape (cf. Ezekiel 7. 12, 13; flosea l. 9; Revelation G. 15). 4. world—the kingdom of Israel; as in ch. 13. 11, Babylon, haughty lit., the height of the people: abstract for concrete, i. e.. Vie high people; even the nobles share the general distress. 5. earthrather, the land, defiled under . . . inhabitants— viz., witli innocent blood (Genesis 4. 11; Numbers 35. 33; Psalm. . . open—taken from the account of the deluge (Genesis
7. 11) ; t!ie flood-gates. So the final judgments of fire on the apostate world are compared to the deluge (2 Peter 3. 5-7). 19. earth—the land: image from an eartliquake. 20. removed like a. cottage-(AToe, ch. 1. 8.) Here, a hanging couch, suspended from the ti-ees by cords, such as Niebuhr describes the Arab keepers of lands as having, to enable them to keep watch, and at the same time to be secure from wild beasts. Translate, "Shall wave to and fro like a hammock" swung about by the wind, heavy ujion it like an overwhelming burden, not rise again — not meaning, tliat it never would rise (v. 23), but in tliose convulsions it would not rise, it would surely fall. ai. host of . . . high ones—the heavenly host, i. e., either the visible host of heaven (the present economy of nature, affected by the sun, moon, and stars, the objects of idolatry, being abolished, ch.65. 17; 60.19, simultaneously with the corrupt polity of men); or rather, the invisible rulers of the darkness of this world, as the antithesis to "kings of the earth" shows. Angels, moreover, preside, as it were, over kingdoms of the world (Daniel 10. 13, 20, 21). 23. In the pit —ra,t\\er,/orthepit. [Horsley.] " In dungeon." [Maurer.] Image from captives thrust together into a dungeon, prison—i. e., as in a prison. This sheds light on the disputed passage, 1 Peter 3. 19, where also the prison is
106. 38). laws . . . ordinance . . . everlasting covenant —The moral laws, positive statutes, and national covenant deuigned to t)e tor ever between God and them. 6. earth —the land, burned viz., with the consuming wrath of heaven: either internally, as Job 30. 30 [Rosenmuller] ; or externally, the prophet has before his eyes the people being consumed with the withering dryness of their doorned land (so Joel 1. 10, 12). [Maurbr.] 7. mourneth —because there are none to drink it. [Barnes.] Rather, is become vapid. [Horsley.] languisheth—because there are none to cultivate it now. 8. (Revelation 18. 22.) 9. with a song—the usual accompaniment of feasts, strong drink—fi Vode, ch. 5. 11.) " Date wine" [Horsley]. bitter —in consequence of the national calamities. 10. city of confusion— ratiier, desolation. What Jerusalem would be; by anticipation It is called so. Horsley translates, "The city is broken down; it Is a ruin." shvit up througli fear; or rather, choked up by ruins. H. crying for wine—to drown their sorrows in drink (ch. 16.9); Joel 1. 5, written aljout the same time, resembles this. 12. Avith destruction rather, crash. [Gesenius.] "With a great tumult the gate is battered down." [Horsley.] 13. the laud—Judea. Put the comma after "land," not after "people." "There shall be among the people (a remnant left), as the shaking (the after-picking) of an olive tree:" as in gathering olives, a few remain on the highest l)OUghs (ch. 17. 5, 6). H. They—Those who are flg. The "shutting up" of the Jews in Jerusalem under Nebuchadnezzar, and again under Titus, was to be followed by a TOi-ito^/on. of mercy "after many days"—seventy years in the case of the former—the time is not yet elapsed in the caseof the latter. Horsley takes " visited" in a bad sense, viz., in ivrath, as in ch. 26. 14; cf. ch. 29. 6; the punishment being the heavier in the factof the delay. Probably a double visitation is intended, deliverance to the elect, wrath to hardened unbelievers; as v. 23 plainly contemplates judgments on proud sinners, symbolized by the "sun" and "moon." 33. (Jeremiah 3. 17.) Still future: of wliich Jesus' triumphal entry into Jerusalem amidst hosannas was a pledge, his ancients—the elders of His people; or in general. His ancient people, the Jews. After the overthrow of the world-kingdoms, Jehovah's shall be set up with a splendour exceeding the light of the sun and moon under the previous order of things (ch. 60. 19, 20). left: tlie remnant, sing for the majesty of the Lord sing a thanksgiving for the goodness of tlie Lord, who has so mercifully preserved them, from the sea—from the distant lands beyond the sea, whither they have escaped, in the fires—ViTRiNGA translates, " in the eaves." Could it mean the fires of affliction (1 Peter 1.7)? They were exiles at the time. The fires on'.y loose the carnal bonds off tlie soul, without injuring a hair, as in the case of Sbadrach, Mesliach, and Abed-nego. Lowth reads, in tiie islands (E/.ckiel 26. 18). Ratlier translate for "fires," "in the regions of morning light," i. e., the east, in CHAPTER XXV.
Ver. 1-12. Continuation or Chap. 24. Thanksoivino FOR THE Overthrow of the Apostate Faction, and the Settino Up of Jehovah's Throne on Zion. The restoration from Babylon and re-establishment of the theocracy was a type and pledge of this. 1. wonderAU 457 antithesis) to the "is Jes of the sea," i. e., tlie west. [Mau-
God Praised for His JudymenU, etc. ISAIAH XXVI. IsraeTt Song of Praise for Resloration.
—(Ch. 9.6.) cownsels of old—(Ch. 42.9; 46. 10.) Purposes planned long ago; here, as to the deliverance of His protector ; on " hand" in this sense, cf. Ezra 7. 6, 28. 3Ioab —whilst Israel is being protected, the foe is destroyed; Moab is tlie representative of all the foes of God's people, under him—Rather, in his own place or country (Exodus people. trutU—Hebrew, Amen ; covenant-keeping, faithful to promises ; the peculiar characteristic of Jesus (Reve-
10.23; 16.29). for tlie dunghill-Rather, in the water of the dung-heap, in which straw was trodden to make it manure (Psalm 83. 10). Horsley translates eitlier, " in tlie waters of Madmenah," viz., for the malcing of bricks; or as LXX., "as the threshing-floor is trampled by the cornclrag" (see Margin, Micah 4. 11-13). 11. he Jehovah shall spread His hands to strike the foe on this .side and on that, with as little effort as a swimmer spreads forth his arms to cleave a passage through tlie water. [C.'Vlvin.] (Zechariah 5.3.) Lowth takes "he" as Moab, who, in danger of sinking, shall strain every nerve to save himlation 3.11). a. a city . . . lieap—Babylon, type of the seat of Antichrist, to be destroyed in the last days (cf. Jeremiah 51. 37, with Revelation 18., followed, as here, by the song of the saints' thanlisgiving in Revelation 19). "Heaps" is a grapliic picture of Babylon and Nineveh as they now are. palace—Babylon regarded, on account of Its splendour, as a vast palace. But Maurkr translates, a citadel, of strangers—foreigners, whose capital pre-eminently Bal)ylon was, the metropolis of the pagan world. "Aliens from tlie commonwealth of Israel, strangers from the covenants of promise" (ch. 29.5; Ephesians 2.12; see self; but Jehovah (and "he") shall cause him to sink ("bring down the pride" of Moab, clr. 16.6). witl» the spoils of . . . hands lit., the craftily-acquired spoils of his (Moab's) hands. [Barnes.] Moab's pride, as well as t}ie sudden gripe of his hands (viz., whereby he tries to save himself from drowning). [Lowth.] "Together with t?ie joints of Iris hands," i. e., though Moab struggle against Jehovah hand and foot. [Maurer.] 12. fortress— the strongholds of Moab, the representative of the foes of God's people. [Barnes.] Babylon. [Maurek.] The society of infidels represented as a city (Revelation 11. 8). in contrast, Joel 3. 17). never be touilt—(Ch. 13. 19, 20, &c.)
3. strong people—This cannot apply to the Jews; but otlier nations on which Babylon had exercised its cruelty (ch. II. 12) shall worship Jehovah, awed by the judgment inflicted on Babylon (cli. 23. 18). city—not Babylon, which shall then be destroyed, but collectively for tlie cities of the surrounding nations. 4. tlie poor . . . needy—the Jews, exiles from their country (ch. 26.6; 41.17). lieat— calamity (cli/ 4. 6; 32. 2). blast i. e.,un-ath. storm a tempest of rain, a winter flood, rushing against and overthrowing the wall of a house. 5. Translate, "As the heat in a dry land [is brought down by the shadow of a cloud, CHAPTER XXVI. so] thou slialt bring down the tumult [the shout of triumpJi over their enemies] of strangers (foreigners); and Ver. 1-21. Connected with Chapters 24., 25. Sons of Praise of Israel after being Restored to their OWN Land. As the overthrow of the apostate faction as the heat by tlie shadow of the cloud [is brought low], so the branch (the offspring) of the terrible ones shall be brought low." ParkHukst translates the Hebrew for "branch," the exulting song. Jerome translates the last is described in ch. 25., so the peace of the faithful is here described under the image of a well-fortified city. clause, "And as when the heat burns under a cloud, thou
1. strong city — Jerusalem, strong in Jehovah's protection : type of the new Jerusalem (Psalm 48. 1-3), contrasted with the overthrow of the ungodly foe (v. 4-7, 12-14 ; Revelation 22. 2, 10-12, &.C.). salvation . . . walls— (Ch. 60. 18; Jeremiah 3.23; Zechariah 2.5). Maurer translates, " Jeliovah makes His help serve as walls," &c. (ch. 3.3. 20, Shalt make the branch of the terrible ones to wither;" the branch withering even under the friendly shade of a cloud typilies the wicked brought to ruin, not for want of natural means of prosperity, but by the immediate act of God. 6. in tliis monntain—Zion : Messiah's kingdom was to begin, and is to have its central seat hereafter, at Jerusalem, as the common country of "all nations" (ch.
21, &c.). bulwarks—the trench with the antemural eartbworlvs exterior to the wall. 2. Address of the returning people to the gates of Jerusalem (type of the heavenly
2.2, &c.). all people—(Ch. 56.7; Daniel 7.14; Luke 2.10.) feast—image of felicity (P.salm 22.26, 27; Matthew 8.11; Luke 14, 15; Revelation 19.9; cf. Psalm 86.8; 87). fat city, Hebrews 12. 22); (Psalm 24. 7, 9; 118. 19). Antitypi cally (Revelation 22. 14 ; 21. 25, 27). righteous nation-that had not apostatized during the captivity. Horsley transtilings— delicacies; the rich mercies of God in Christ (ch. .5.5.2; Jeremiah 31.14; Job 36.16). wines on the lees —wine which has been long kept on the lees; i.e., the oldest and most generous wine (Jeremiah 48. 11). marrow —the choicest dainties (Psalm 6.3. 5). well refined—cleared lates, "Tlie nation of the Just One," viz., the Jews. 3. mind, . . stayed—(Psalm 112. 7, 8.) Jesus can create " perfect peace" within th.y mind, though storms of trial rage without (ch. 57. 19; Mark 4. 39); as a city kept securely by a strong garrison within, though besieged without (so Philippians4. 7). " Keep," irt., guard as with a garrison. Horsley translates,(Go(i's) workmanship (the Hebrew does not probably mean " mind," but " a thing/wmcd," Ephesians of all dregs. 7. face of . . . covering—image from mourning, in which it was usual to coveithe face witli a veil (2 Samuel 15. 30). " Face of covering," i. e., the covering itself; as Job 41. 13, "the face of his garment," the garment itself. The covering or veil is tlie mist of ignorance as to a future
2. 10), so constantly " suppoi-ted ;" or else "formed and supported (by thee) thou shalt preserve (it, viz., the righteous nation) in perpetual peace." *. Lord Jehovali— Hebrew, Jah, Jehovah. The union of the two names expresses in the higliest degree God's unchanging love and power (cf. Psalm 68. 4). This passage, and ch. 12. 2 ; Exodus state, and the way to eternal life, which enveloped the nations (Ephesia>ns 4.18) and the unbelieving Jew (2 Corinthians 3. 15). The Jew, however, is first to be converted before the conversion of "all nations;" for it is "in this mountain," viz., Zion, that the latter are to have the veil taken oir (Psalm 102.13, 15, 16, 21, 22; Romans 11.12). 8. Quoted in 1 Corintliiaus 15.54, in support of the resur-
6. 3; Psalm 83. 18, are the four in which the JSnglish Version retains the Jehovah of the original. Maurer translates, "For Jah (the eternal unchangeable One, Exodus 3. 14) is Jehovah, the rock of ages" (cf. ch. 45. 17; Deuteronomy rection, swallow up ... In victory—completely and permanently "abolish" (2 Timothy 1.10; Revelation 20.
14 ; 21. 4 ; cf. Genesis 2. 17 ; 3. 22). rebuke—(Cf. Jlark 8. 38
Hebrews 11. 26.) 9. "After death has been swallowed up for ever, the people of God, who had been delivered from the hand of death, shall say to the Lord, Lo, this is our God, whom unbelievers regarded as only a man." [JbBOME.] "The words are go moulded as to point us specially to the person of the Son of God, who 'saves' us; as He vouchsafed lo Israel temporal saving, so to His elect He appears for the purpose 'of conferring eternal salva-
32. 15; 1 Samuel 2. 2). 5. lofty city—Babylon ; representative of the stronghold of the foes of God's people in all ages (ch. 25. 2, 12; 13. 14). 6. poor— (ch. 25. 4), the onceafflicted Jewish captives. " Foot shall tread," is fig. for exulting in the fall of God's enemies (Revelation 18. 20). 7. uprightness—rather, is direct, i.e., is directed by God to a, prosperous issue, however many be their afflictions in the mean time (as in the case of the Jewish exiles); the context requires this sense (Psalm 34. 19; Proverbs 3. 6; tion." [ViTRiNOA.] The Jews, however, have a special share in tlie words. This is our God (Note, v. 6). "In day
11.5), [Maurer]: thus "way" means God's di(dinyswithth« righteous (Psalm 37. 23). most upriglit—(D(!Uteronomy 32, . . . glad . . . rejoice," cf. Psalm 118.21, which refers to the second cominti of Jesus (cf. Psalm 118. 26, with Luke
dost weiglk—(1 Samuel 2. 3; Proverbs 5. 21.) Rather, iiiou aosi make plain and level [Maurkr], removing all obstacles (ch. 10. 3, 4). 8. way of ll»y Judgments—we bavti
13.35). "Waited" Is characteristic of God's people in all ages (Genesis 49. 18; Titus 2. 13). 10. rest—as il&pcrmanenl 458
P/atse to Godfor His Favour. ISAIAH XXVII. ITie Cart of God over His VineyonL waited for thy proceeding to punish the enemy (d. 9, 10). [Maukek.] Horsley translates v. 7, 8, "The path of the ritual Israelites) also being raised (1 Corinthians 15. 20-23). awake—(Ephesiaiis 5. 14), spiritually, in dust—prostrate and dead, spiritually and nationally; also literally (ctl.
Just One is perfectly even ; an even road tliou wilt level
25. 12; 47. 1). dew—wliich falls copiously in the East and supplies somewliat the want of rain (Hosea 14. 5). cast out for the Just One, even the path of thy laws, O Jeliovah. We have expected tliee." name . . . remembrance — the . . . dead— t. e., shall bring tliem forth to life again, ao, enter . . . chambers—Wlien God is al)OUt to talce vengeance on the ungodly, the saints shall be sliut in by Him in a place of safety, as Noah and his family were in the days of tlie flood (Genesis 7. 16), and as Israel was commanded not to go out of doors on the niglit of the slaying of tiie Egyptian first-born (Exodus 12. 22, 23; Psalm 31. 20; nianil'esteil character of God by which He would be remembered (ch. (14. 3 ; Exodus 3. 15). 9. With . . . soul . . . I— lit., T . . . my soul, in apposition; the faithful Jews here
B])t'ak imlividiuilly. The overthrow of the foe, and the restoration of the Jews, are to follow upon prayer on the part of the latter and of all God's people (ch. 02. 1-1, 6, 7
Psalm 102. ia-17). In tUe iilglit—(Psalm 63. 6 ; Song of Solomon 3. 1.) world . . . learn . . . rlglifeousness — the remnant left after judgments (Psalm 58. 10, 11; Zechariah
83. 3). The saints are calmly and confidently to await the issue (Exodus 14. 13, 14). 31. (Micah 1. 3 ; Judel l.) disclose
14. 16). 10. uprlglitness—rather, as in v. 7, prosperity, answering to "favour" in the parallelism, and in autitliesis. . . blood—{Genesis 4. 10, 11; Job 16. 18; Ezekiel 24. 7, 8.) All the innocent blood shed, and all other wrongs done, so long seemingly with impunity, shall then be avenged (Revelation 16. 6). to "judgments in tlie eartli" (i'. 9); where prosperity at Unds tlie wicked as well as the just, "he will not learn righteousness," therefore judgments must be sent that he may " learn" it. [Maubkk.] 11. lifted up—to punish tlie foes of God's people. Tliey wlio icill not see sIkiU be made to "see" to tiieir cost (cli. 5. 12). tUeir envy at tl»e (i.e., CHAPTEE XXVII.
Ver. 1-13. Continuation of Chapters 24., 25., 26. At the time wlien Israel shall be delivered, and tlie ungodly nations punished, God shall punish also the great enemy of the Cliurch. 1. sore rather, fiard, well-tempered, leviatlian lit., in Arabic, the twisted animal, applicable to every great tenant of the waters, sea-serpents, crocodiles, &c. In Ezekiel 29. 3; 32. 2; Daniel 7. I, &c.; Revelation 12, thy) people—LoWTH translates, " They sliall see with confusion thy zeal fryr thy people." fire of enemies i. e., the fire to wliicli tliiue enemies are doomed (cli. 9. IS). Vi. peace God's favour, including all blessings, temporal and spiritual, opposed to their previous trials (Psalm 13S. 8). 13. ot Uer lords—temporal ; heathen kings (2 Chronicles 12. 8; 3, &o., potentates hostile to Israel are similarly described; antitypically and ultimately Satan is intended (Revelation 20. 10). piercing—rigid. [LowTH.] Flying. [Maukeh and LXX.] Long, extended, viz., as the crocodile which cannot readily bend back its body. [IIoubigant.] crooked—winding, dragon Hebrew, tenin ; tlie croco-
28. 5. 6), Nebuchadnezzar, &c. Spiritual also, idols and lusts (Romans 6. 16-18). by tliee only it is due to thee alone, lliat we again worship tliee as our Lord. [Maureu.] " (We are) thine only, we will celebrate thy name." [Horsi.ey.] Tlie sanctifying effect of affliction (Psalm71. 16; ll'J. 67, 71). 14. Tliey—The "other lords" or tyrants (v. 13). shall not live viz., again, deceased — Hebrew, Repliaim; powerdile, sea—the Euphrates, or the expansion of it near Babylon. 3. In that day when leviathan shall be destroyed, the vineyard (Psalm 80. 8), the Church of God, purged of its blemishes, sliall be lovely in God-'s eyes; to bring out this sense the better, Lowth, by changing a Hebrew letter, reads pleasant, lovely, for "red wine." sing —a responsive song. [LowTH.j unto Iter—rather, concerning her (Note, ch. 5. 1) ; viz., the Jewish state. [Maurer.] 3. lest any hurt it—aUack it. [Maureb.] Lest aught be wanting in her. [Horsley.] 4. Kury is not in me i. e., I entertain no longer anger towards m)j vine, who would set ... in battle i. e., would that > Xad the briers, &c. (the wicked foe ; ch. 9. 18; 10. 17; 2 Samuvl 23. 6), before me! " I would go through," or rather, ''against them." 5. Or— less, in the land of shades (ch. 14. 9, 10). therefore i. e., inasmuch as. Cf. " tlierel'ore" (Genesis 18. 5; 19.8). 15. hast prophietical preterite (cli. 9. 3). hast removed . . . far . . . ends of . . . earth—rather, "Thou hast extended far all the Ijorders of the land." [Vitkinga.] 1G. visited — sought—poured out (Psalm 62. 8), as a vessel emptying out all its contents, prayer— a whispered prayer. Margin, a secret sighing to God for help (cf. Jeremiah 13. 17; Deuteronomy 8. 16). 17. An image of anguish accompanied with expectation, to be followed by joy that will cause the anguish utterly to be forgotten. Zion, looking for deliverance, seemingly in vain, but really about to be gloriously saved (Micali 4. 9, 10.-13 ; 5. 1-3; John 16. 21, 22). 18. brought forth wind—MicHAELis explains this of tlie disease empneumnlosis. Ratlier, "wind" is a figure for that which proves an abortive effort. Tlie "we" is in antithesis to " thy," "my" {v. 19), what we vainly attempt, God will accomplish, not wrought . . . deliverance in . , . earth —lit., the land (Judea) is not made security, i.e., is not become a place of security fi'om our enemies, nor . . . world . . . fallen—tlie " world" at large, is in antitliesis to " tlie earth," i.e., Judea. The world at enmity with the city of God has not been suljdued. But Maukeb explains "fallen," according to Arabic idiom, of the birth of a child, which is said to /aW w lien being bcfe-n; "inhabitants of the world (Israel, ch. 24. 4; not the world in general) are not yet born ;" i. e., the country as yet lies desolate, and is not yet populated. 19. In antithesis to v. 14, "They (Israel's foes) shall not live;" "thy (Jehovah's) dead men (the Jews) shall live," t. e., primarily, be restored, spiritually (ch. 54. 1-3), civilly and nationally (v. 15); whereas thy foes
Else; the only alternative, if Israel's enemies wish to escape being "burnt together." strengtli—rather, the refuge which I afford. [Mauber.] "Take liold," refers to the horns of the altar which fugitives often laid hold of as an asylum (1 Kings 1. 50; 2. 28). Jesus is God's "strength" or "refuge" which sinners must repair to and take hold of, if they are to have "peace" with God (ch. 45. 24; Romans 5. 1 ; Ephesians 2. 14 ; cf. Job 22. 21). 6. He—Jehovah. Here the song of the Lord as to His vineyard (i'. 2-5) ends; and the prophet confirms the sentiment in the song, under the same Image of a vine (cf. Psalm 92. 13-15; Hosea
14. 5, 6). Israel . . . tUl . . . world—(Romans 11. 12.) 7. him . . . those—Xsraei Israel's enemies. Has God punished His people as severely as He has those enemies whom he employed to chastise Israel ? No I Far from It. Israel, after trials. He will restore; Israel's enemies He will utterly destroy at last, the slaughter of them that are slain'by him—ratlier, "Is Israel slain according to the slaughter of the enemy slain f" the slaughter wherewith the enemy is slain. [Mauber.] 8. In measure—Not beyond measure; in moderation (Job 23.6; Psalm 6.1; Jeremiah 10. 24; 30. 11; 46. 28). when It shooteth—imago from the vine; rather, passing from the image to the thing itself, "when sending her away {viz., Israel to exile; ch. 50. 1, God only putting the adulteress away wlien he might justly have put her to death) thou didst punish her." [Gesenius.] stayetli—rather, as Margin, "when He removeth it by His rough wind in the day," &c.. east wind —especially violent in the East (Job 27. 21 ; Jeremiah 18.
Sh.all not; ultimately, and in the fullest scope of the prophecy, restored to life literally (Ezekiel 37. 1-14 ; Daniel 12.
2). togetlier with my dead body—rather, my dead body, or bodies (the Jewish nation personified, which had been spiritually and civilly dead; or the nation, as a parent, speaking of the bodies of her children individually, Note, ». 9, "I," "My"): Jehovah's "dead" and "my dead" are one and the same. [Hoksley.] However, as Jesus is the antitype to Israel (Matthew 2. 15), English Version gives a true sense, and one ultimately contemplated in the prophecy : Clirist's dead body being raised again is the source Of Jehovah s people {all, and especially believers, the spi-
17). 9. By this—Exile of Israel (the "sending away," c, 8). purged—expiated. [Horsley.] all the fruit—this ia
27m; Frophel T/irealcnclh Ephraim, ISAIAH XXVIII. and Rehukelh their Erron. while it is yet—t. e., immediately, without delay; describing the eagerness of the Assyrian Shalmaneser, not merely to conquer, but to destroy utterly Samaria; whereas other conquered citjes were often spared. 513. The prophet now turns to Judah ; a gracious promthe whole benefit designed to be brought about by the chastisement, namely, the removal of his (Israel's) siu (viz., ol)jeet of idolatry; Ueuterouomy 9.21; Hosea 10. S). wlieii He—Jeliovah; at tlie destruction of Jerusalem by Nebucliaduezzar, His instrument. The Jews ever since he.ve abliorred idolatry (cf. ch. 17. 8). not staitd up—shall ise to the remnant ("residue"); a warning lest through like sins Judah should share the fate of Samaria, crown—in antithesis to the "fadi)ig crown" of Ephraim rise no nioi-e. [Uousley.] 10. city—Jerusalem ; the beating asunder of whose altars and images was mentioned in V. 9 (cf. ch. 24. 10-12). calf feed—(ch. 17. 2), it shall be a vast wild pasture, brandies—resuming the image of the vine (II. 2. 6). 11. l»ojighs . . . brolieii off—so the Jews are called (Romans 11. 17, 19, 20). set . . . on fli-e—burn them as fuel; "women" are specified, as probably it was their office to collect fuel and kindle the fire for cooking, no understanding—as to the ways of God (Deuteronomy (v. 1, 3). tile residue—primarily, Jucto/i, in the prosperous reign of Hezekiali (2 Kings 18. 7), antitypicaily, the elect of God; as He liere is called their "crown and diadem," so are they called His (ch. G2.S); a beautiful reciprocity. 6. Jehovah will inspire their magistrates with justice, and their soldiers with strength of spirit, turn . . . battle to . . . gate—The defenders of their country who not only repel the foe from themselves, but drive him to the gales of his own cities (2 Samuel 11. 23; 2 Kings 18. 8). 7. Though Judah is to survive the fall of Ephraim, yet "they also" (the men of Judah) have perpetrated like sins to those of Samaria (ch. 5. 3, 11), which must be chastised by God, erred . . . are out of the way — stagger . . . reel. Repeated, to express the frequency of the vice, priest . . . prophet—If the ministers of religion sin so grievously, how much more the other rulers (ch. 56. 10, 12) ! vision even in that most sacred function of the prophet to declare God's will revealed to them, jiulgmcntthe priests had the administration of the law committed to them (Deuteronomy 17. 9; 19. 17). It was against the law for the priests to take wine before entering the tabernacle (Leviticus 10.9; Ezekiel 44.21). 9,10. Here the drunkards are introduced as scofllngly commenting on Isaiah's warnings : " Whom tvill he (does Isaiah presume to) teach knowledge? And whom will He make to understand instruct
82. 28, 29 ; Jeremiah 5. 21 ; Hosea 4. 6). 13. Restoration of the Jews from their dispersion, described under the image of fruits shaken from trees and collected, beat off—as fruit beaten off St tree with a stick (Deuteronomy 2-1.20), and then gathered, river—Euphrates, stream of Egypt—on the coullnes of Palestine and Egypt (Numbers 34. 5; Joshua 15. 4, 47), now Wady el-ArUh, Jehovah's vineyard, Israel, extended according to His pui'pose from the Nile to the Euphrates U Kings 4.21,24; Psalm 72. 8). one by one—gathered most carefully, not merely as a nation, but as individuals. 13. great trumpet— image from the trumpets blown on the first day of the seventh month to summon the people to a holy convocation (Leviticus 23.
24). An ti typically, the gospel trumpet (Revelation 11. 15;
14. G) which the Jews shall hearken to in the last days (Zechariah 12. 10; 13. 1). As the passover in the first mouth answers to Christ's crucifixion, so the day of atonement and the idea of " salvation" connected with the feast of tabernacles in the same seventh mouth, answer to the crowning of "redemption" at His second coming; therefore redemption is put last in 1 Corinthians 1. 30. Assyria —whither the ten tribes had been carried ; Babylonia is mainly meant, to which Assyria at that time belonged; the two tribes were restored, and some of the ten accompanied them. However, "Assyria" is designedly used to point ultimately to the future restoration of the ten fully, never yet accomplished (Jeremiah 3. 18). Egypt—whither many had fled at the Babylonish captivity (Jeremiah 41. tion f Is it those (t. e., does he take us to be) just weaned, &c. ? For (he is constantly repeating, as if to little children) precept upon precept," &c. line—a rule or law. [M ATJRER.] The repetition of sounds in Hebrew tzav latzav, tzav latzav, qav laqav, qav laquav, expresses the scorn of the imitate I's of Isaiah's speaking ; he spoke stammeririg (v. 11). God's mode of teaching ottends by its simplicity the pride of sinners (2 Kings 5. 11, 12 ; 1 Corinthians 1. 23). Stammerers as they were by drunkenness, and children in knowledge of God, they needed to be spoken to in the language of children, and "with stammering lips" (cf. Matthew 13.
17, 18). Cf. as to the future restoration, ch. 11. 11, 12, 16 ; 51. 9-16 (" Rahab" being Egypt).
13). A just and merciful retribution. 11. For—rather, Trxdy. This is Isaiah's reply to the scofl'ers : Your drun ken questions shall be answered by the severe lessons ITom God conveyed through the Assyrians and Babylonians
CHAPTER XXVIII.
Ver. 1-29. Chaps. 2S.-33. form almost one continuous prophi oy concerning the destruction of Ephraim, the Impiety and folly of Judah, the danger of their league with Egypt, the straits they would be reduced to by Assy I la, from which Jehovah would deliver them on their turning to Him; ch. 28. refers to the time just before the sixth year of Hezekiah's reign, the rest not very long before his fourteenth year. 1. crown of yriAc—Hebrew for "proud crown of W\e drunkards," &c. [Horsley], r)i2., Samaria., the capital of Ephraim, or Israel. "Drunkards," the dialect of these, though Semitic, like the Hebrew, was so far difl'erent as to sound to the Jews like the speech of stammerei-s (cf. ch. 33. 19 ; S6. 11 ). To them who will not understand God will speak still more unintelligibly. Rather, " He (Jehovah) who hath said to them." this . . . tlie rest —reference may be primarily to " rest" from national warlike preparations, the Jews being at the time " weary" through various precedingcalaurities, as the Syro-Israelite invasion (ch. 7. 8 ; cf. ch. 30. 15; 22. 8; 39. 2; 36. 1 ; 2 Kings, IS. 8). But spiritually, the "rest" meant is that to be found in obeying those very " precepts" of God (v. 10) which they jeered at (cf. JereiAiah 6. 16 ; Matthew 11. 29). 13. But —rather, Therefore, viz., because " they would not hear" lit. (u. 7, 8; ch.5. 11,22; Amos 4. 1; 6. 1-6) and metaphorically, like drunkards, rushing on their own destruction, beauty. . . llovver—" whose glorious beauty or ornament is a fading liower." Carrying on the image of "drunkards;" (v. 12). tliat tlicy might go—the designed result to those who, from a defect ot the will, so far from profiting by God's mode of instructing, "precept upon precept," <$ic., made It into a stumbling-block (Hosea 6.5; 8. 12; Matthew 13. 14). go and fall—image appropriately from "drunkards" (v. 7, it was the custom at feasts to wreatlie the brow with flowers; so Samaria, "which is (not as English Fe?'ston, ' which are') upon the head of the fertile valley," i. e., Situated on a hill surrounded with the rich valleys as a garland (1 Kings 16. 24) ; but the garland is " fading," as garlands often do, because Ephraim is now close to ruin (cf. ch. 16.8); fulfilled 721 B. c. (2 Kings 17. 6, 24). 3. strong one—the Assyrian (ch. 10. 5). cast down viz., Ephraim (v. 1) and Samaria, its crown. witU . . . hand—with Di'oZence (ch. 8.
6, which they were) who in trying to " go" forward " hill backward." 14. scornful— (Note v. 9, 10.) 15. said—virtually, in your conduct, if not in words, coven.mt—there may be a tacit reference to their confidence in their "covenant" with the Assyrians in the early part of Hezekiah's prosperous reign, before that he ceased to i>ay tribute to them, as if it ensured Judah from evil, whatever might befall the neighbouring Ephraim (v. 1). The full meaning is shown by the language ("covenant with death —hell," or sheol) to apply to all lulled In false security spiritually (P.salm 12.4; Ecclesiastes 8. 8; Jeremiah 8.11); the godly alone are in covenant with death (Job 5. Xi, 11). 3. crown . . . tHe drunkards—rather, "the crown of the drunkard >." 4. Rather, "the fading flower, their glorious beautj {v. 1), which is on the head of the fat (fertile) valley, shall be as the early fig." [O. V. Smith.] Figs usually ripened in August; but earlier ones (i/e6?'ei(/ bikkurah, Spanish bokkore) in June, and were regarded as a delicacy (Jeremiah 24. 2; Hosea 9. 10 • Micah 7. 1). 460
Chfisl the Sure Foundation. ISAIAH XXIX. Coming Invasion of Jerusalem. that His judgments, being put off so long, would ne Ter come at all, ch. 5. 19); His object being not to destroy His people any more than the farmer's object in threshing is Itosea 2. 18; 1 Corinthians 3. 22). overflowing scourge— two jnetapliors : the lioslile Assyrian armies like an overwheltning flood, pass tliroiigh—viz., through Judea on to destroy his crop; this vindicates God's " strange work" their way to Egypt, to punish it as the protector of Sama- (v. 21) in punishing his people. Cf. tlie same Image, Jeremiah 24. 6; Hosea 2. 23; Matthew 3. 12. 24. aU day—emphatic; he is not nZtmys ploughing : he also "sows," and ria (2 Kings 17. 4). lies— 2Vipj/ did not use these words, but Isaiah designates their sentiments by their true name (Amos 2. 4). 16. Lit, Behold me as Him who has laid; viz., that, too, in accordance with sure rules (v. 25). do«li he open—supply aZway*. Is he always harrowing f 25. face —the surface of the ground: "made plain," or level, by harrowing, fltclies—rather, dill, or fennel, Nigella romana, with black seed, easily beaten out, used as a condiment and medicine in the East. So the LXX., "cummin" was used in the same way. cast in . . . principal wheat—rather, plant the wheat in rows (for wheat was thought to yield the largest crop, by being planted sparingly; Pliny, H. N. 18. 21); [Maurbr] ; "sow the wheat regularly" [Horsley]. But Gesenius, like English Ver-
In my Divine counsel (Revelation 13.8); none save I could lay it (ch. G3. 5). stone—Jesus Christ; Hezekiah [Maukek], or the temple lEyfAiA)], do not realize the full signiflcancy of the language ; but only in type point to Him, in whom the propliecy receives its exhaustive accomplishment; whether Isaiah understood its fulness or not (1 Peter 1. 11, 12), the Holy Ghost plainly contemplated its fulfilment In Christ alone; so in ch. 32. 1; cf. Genesis 49. 24; Psalm 118.
22; Matthew 21. 42; Romans 10. 11; Ephesians 2. 20. tried —both by the devil (Luke 4. 1-13) and by men (Luke 20. 1-
38), and even by God (Matthew 27. 46) ; a stone of tested sion, " fat," or " principal," i. e., excellent wheat, appointed barley—rather, " barley in its appointed place. [Mauker.] in their place—rather, "in its (the field's) border. [Maurer.] 26. to discretion—in the due rules of husbandry; God first taught it to man (Genesis 3. 23). 27. The husbandman uses the same discretion in thresliiug. The solidity to bear the vast superstructure of man's redemption. The tested righteousness of Christ gives its peculiar merit to His vicarious sacrifice. The connection with the context is, though a " scourge" shall visit Judea (v. 15), yet God's gracious purpose as to the elect remnant, and His kingdom of which "Ziou ' shall be tlje centre, shall, not dill ("fitches") and cummin, leguminous and tender grains, are beaten out, not as wheat, &c., with the heavy corn-drag ("threshing instrument"), but with "a staff;" heavy instruments would crush and injure the seed, cart wheel—two iron wheels armed with iron teeth, like a saw, joined together by a wooden axle. The "corndrag" was made of three or four wooden cylinders, armed with iron teeth or flint stones fixe<i underneath, and joined like a sledge. Both instruments cut the straw for fodder as well as separated the corn, staff—used also where they had but a small quantity of corn: the flail (Ruth 2. 17). 28. Bread-corn—Corn of which bread is mftde. bruised— threshed with the corn-drag (as contrasted with dill and cummin, "beaten with the stafl""), fail, because it rests on Messiah (Matthew 7. 24, 25 ; 2 Timothy 2. 19). i>»-eclous lit., of preciousness ; so in the Greek, 1 Peter 2. 7, He is preciousness. corner-stone—(1 Kings 5.
17 ; 7. 9; Job 3.S. G) ; the stone laid at the corner where two walls meet and connecting them; often costly, maltc Uaate—flee in hastyalarm ; but LXX. have "be ashamed ;" so Romans 9. 33, and 1 Peter 2. 6, "be confounded," substantially the same idea; he who rests on Him shall not have the shame of disappointment, nor flee in sudden panic (see ch. 30. 15; 32. 17). 17. line-the measuring-line of the plummet. Horsley translates, " I will appoint judgment for tlie rule,and justice for the plummet." As the cornerstone stands most perpendicular and exactly proportioned, so Jehovah, while holding out grace to believers In the Foundation-stone, will judge the scoffers (v. 15) according to the exact justice of the law (cf. James 2. 13). liall—Divine judgments (ch. 30. 30; 32. 19). 18. cUgaunailed—obliterated, as letters traced on a waxen tablet are obliterated by passing the stylus over it. trodden down—passing from the metaphor in "scourge" to the thing meant, the artny which treads down its enemies. 19. Prom tlic time, &c.—rather, " As often as it comes over or, "trodden out" by the hoofs of cattle driven over it on the threshing-floor [G. V. Smith], (Deuteronomy 25.4; Micah 4.13). because— rather, but [Horsi.ey]; though the corn is threshed with the heavy instrument, yet he will not always be thus threshing it. brealt It—"drive over it (continually) the wheel." [Maurer.] cart—threshing-drag, horseman—rather, horses: used to tread out corn. 20. Tliis also—The skill wherewith the husbandman duly adjusts his modes of threshing is given by God, as well as the skill (v. 26) wherewith he tills and sows (v. 24, 25). Therefore He must also be able to adapt His modes of treatment to the several moral needs of His creatures. His object in sending tribidation (derived from the Latin tribulum,a, threshing instrument, Luke 22.31; Romans 5. 3) is to sever the moral chaff from the wheat, not to crush utterly; "His judgments are usuallj' in the line of our offences; by the nature of the judgments we may usually ascertain the nature of the sin." [Barnes.]
(i.e., passes through), it shall overtake you" [Horsley]; like a flood returning /rojn. time to time, frequent hostile invasions shall assail Judah, after the deportation of the ten tribes, vexation . . . Iiear . . . report—rather, " It shall be a terror even to hear the mere report of it." [Mauker.] (1 Samuel 3. 11.) But G. V. Smith, "Hard treatment (Hor.si.ey, dispersion) only shall make you to understand instruction ;" they scorned at the simple way in which the prophet ollered it {v. 9), therefore, they must be taught by the severe teachings of adversity. 20. Proverbial, for thcj' shall And all their sources of confidence fail them ; all shall be hopeless perplexity in their afl'airs. 21. Perazim—In the valley of Rephaim (2Samuel5. 18,20; CHAPTEK XXIX.
1 Chronicles 14. 11), there Jehovah, by David, broke forth as waters do, and made a breach among the Philistines, David's enemies, as Perazim means, expre.ssing a sudden and complete overthrow. Gibeon—(1 Chronicles 14. 16 ; 2 Samuel 5.25; Margin.) Not Joshua's victory (Joshua 10.10). •trange—as being against His own people ; judgment Is not what God delights in, it is, though necessary, yet strange to Him (Lamentations 3. .«). work—punishing the guilty
Ver. 1-24. Coming Invasion of Jerusalem : its Failure : Unbelief op the Jews. This chapter opens the series of prophecies as to the invasion of Judea under Sennacherib, and its deliverance. 1. Ariel Jerusalem; Ariel means Lion of God, i. e., city rendered by God invincible: the lion is emblem of a mighty hero (2 Samuel 23.
20). Otherwise, Hearth of Ood, i. e., place where the altarflre continually burns to God (ch. 31. 9; Ezekiel 43. 15, 16). add . . . year to year—ironically; suffer one year after another to glide on in the round of formal, heartless "sacrifices." Rather, "add yet another jear" to the one just closed. [Maurer.] Let a year elapse and a little more (ch. 32. 10; Margin), let . . . Kill sacrifices—rather, "let the beasts (of another year) go round" [Mauuer]: (cli. 10. 12). -i'l. moc Jtcrs—a sin which tliey had committed (d. 9. 10). bands—their Assyrian bondage (ch. 10. 27); Judah was then tributary to Assyria; or, " lost your punishment be made still more severe" (ch. 24. 22). con Buinptlon—destruction (ch. 10. 2'2, 23; Daniel 9. 27). 23. Calling attention to the following illustration from husbandry (Psalm 49. 1, 2'. As the husbandman does his different kinds of work, each in its right time unA due jrroportion, so God adapts His measures to the varying exigencies of the several cases: now mercy, now judgments; t. e., after the completion of a year " I will distress Ariel." 2. Yet— rather. Then, heaviness . . . sorrow — rather, preserving the Hebrew paronomasia, groaning and moaning, as Ariel—either, " the city shall be as a lion of Ood, now punishing sooner, now later (an answer to the scoff i.e., it shall emerge from its dangers unvanqulshed ; or 2Tke Coming Invasion of Jerusalem,. ISAIAH XXIX. and the Unbelief of the Jew*. quotation of this verse from the LXX. 14. (Habakknk 1.
-It shall be as the altar of burnt offering," consuming with Are the besieiiers (v. 6; ch. 30. 30 ; 31. 9; Leviticus 10. 2); or 5; Acts 13.41.) The "marvellnus work" is one of unparalbest, as the next verse continues the tlireai, and the pi'omleled vengeance on tlie hypocrites: cf. "strange work," ch.
28.21. The judgment, too, will visit the wise in that respect in which they most pride themselves; their wisdom shall be hid, i. e., shall no longer appear, so as to help tlie nation in its distress (cf. 1 Corinthians 1. 19). 15. seek deep to hide—rather, "That seek to hide deeply," &c. (cf. ch. 30. 1,2). The reference is to the secret plan which many of the Jewisli nol:)les had of seeking Egyptian aid against ise o{ deliverance does not come till v. 4, " it shall be lilte a hearth of burning," t. e., a scene of devastation by fire.
[G. V. Smith.] The prophecy, probably, contemplates uUimaleli/, besides the affliction and deliverance in Sennaclierib s time, the destruction of Jerusalem by Rome, the dispersion of the Jews, their restoration, the destruction of the enemies that besiege the city (Zeehariah 14. 2), and the final glory of Israel (v. 17-24). 3. I—Jehovah, acting through tlie Assyrian, &c.. His instruments (ch. 10. 5). iwouiit—an artificial mound formed to out-top high walls
Assyria, contrary to the advice of Isaiah. At tlie same time the hypocrite in general is described, who, under a plausible exterior, tries to hide his real character, not only from men, but even from God. 16. Rather, "Ah! your perverseness ! just as if the potter .should be esteemed as the clay !" [JNIaurer.] Or, " Ye invert (turn upside down) the order of things, putting yourselves instead of God," and vice versa, just as If the potter should be esteemed as the clay [Horsley], (ch. 45. 9; 64. 8). 17. turned—as contrasted with yoxir "turnings of things upside down" (v. 16), there shall be other and better ^trnmsr* or revolutions: the outpouring of the Spirit In the latter days (ch. 32. 15); first on the Jews; which shall be followed by their national restoration (Note, vji; Zeehariah 12. 10); then on the Gen- (ch. 37. 33). Else a station, viz., of warriors, for the siege, round all)o«t—not fully realized under Sennacherib, but In the Boman siege (Luke 19.43; 21. 20). forts— siegetowers (Deuteronomy 20. 20). 4. Jerusalem shall be as a captive, humbled to the dust. Her voice shall come from the earth as that of the spirit-charmers or necromancers (ch. 8. 19), faint and shrill, as the voice of the dead was supposed to be : ventriloquism was doubtless the trick caused to make tlie voice appear to come from the earth (eh. 19. 3). An appropriate retribution that Jerusalem, which consulted necromancers, should be made like them! 5. Moreover—ratlier. Yet: yet in this extremity help shall come, and the enemy be scattered, strangers tiles (Joel 2. 28). fruitful fielda Carmel (Note, ch. 10.
18). The moral change in the Jewish nation shall be as great as if the wooded Lebanon were to become a fruitful foi'eign enemies, invaders (ch. 25. 2). It slinU be—tiiz., the destruction of the enemy, at an Instant—in a moment field, and vice versa. Cf. Matthew 11. 12, Greek, "the kingdom of heaven forces itself," as it were, on man's acceptance ; instead of men having to seek Messiah, as they had John, in a desert. He presents Himself before them with loving invitations; thus men's hearts, once a moral desert, are reclaimed so as to bear fruits of righteousness (ch. 30. 2:3). 6. TUon—The Assyrian army, tlumder—&c. —not lit., in the case of the Assyrians (ch. 37. 36); but Jig., for an awful judgment (ch. 30. 30; 28. 17). The ulterior fulfilment, in the case of the Jews' foes in the last days, may be more literal (see as to "earthquake," Zeehariah 14. 4). vice versa, the ungodly who seemed prosperous, both in the moral and literal sense, shall be exhibited in their real barrenness. 18. deaf. . . blind—(Cf. Matthew 11. 5.) The spiritually blind, &e., are chiefly meant; "the book," as Bevelation is called pre-eminently, shall be no longer ".sealed," as is described {v. 11), but the most unintelligent shall hear and see (ch. .35. 5). 19. meeU—rather, the afflicted godly: the \dea.\?,,xnrtnoiis suffering (ch.<n.\; Psalm 25.9; 7, miinltlon—fortress. 8. Their disappointment in the very height of their confident expectation of taking Jerusalem shall be as great as that of the hungry man who in a dream fancies he eats, but awakes to hunger still (Psalm
73. 20); their dream shall be dissipated on the fatal morning (ch. 37. 3G). soul — simply his appetite; he is still thirsty. 9. Stay—rather, Be astounded: expressing the Btapid and amazed incredulity with which the Jews received Isaiah's announcement, wonder—the second tm-
37.11). [Barnes.1 poor among men—t. e., the poorest o( men, viz., the pious poor, rejoice—when they see their oppressors punislied (v. 20, 21), and Jehovah exhibited as their protector and rewarder {v. 22-24; ch. 41. 17; James 2. perative, as often (ch. 8. 9), Is a threat ; the first is a simple declaration of a fact, "Be astounded, since you choose to be so, at the prophecy, soon }/ou will be amazed at the sight of the actual event." |Mauker.] cry . . . out . . . cry-
5). 30. terrible—Viz., the persecutors among the Jewish nobles, scorner— (Ch. 28. 14, 22.) watch for—not only commit iniquity, but watch for opportunities of committing it, and make It their whole study (see Micah 2. 1; Matthew 26. 59 ; 27. 1). 31. Bather, "Who make a man guilty in his cause" [Gesenius], i. e., unjustly condemn him. "A man" is in the Hebrew, apoor man, upon whom such unjust condemnations might be practiced with more impunity than on the rich; cf. v. 19, "the meek . . . the poor." him that reproveth—rather, pjeade^/i ,• one who has a suit at issue, gate—the place ofconcour.se in a city, where courts of justice were held (Buth 4. 11; Proverbs rather, " Bo ye blinded (since you choose to be so, though the liglit sliines all round you), and soon ye sliall be blinded" in good earnest to your sorrow [Maurer], (ch. 6.
9,10). not wltU wine—but with spiritual paralysis (ch.
51. 17, 21). ye . . . tliey—the cliange from speaking to, to speaking of them, intimates tliat the prophet turns away from tliem t o a greater distance, because of their stupid unbelief. 10. Jehovah gives them up Judicially to their own hardness of heart (cf. Zeehariah 14. 13). Quoted by Paul, With variations from the LXX., Bomans 11. 8. See ch. 6.
10; Psalm 69. 23. eyes ; the propliets, Ac-rather, " Hath closed your eyes, tlie prophets; and your heads (Margin, see also ch. 3. 2), the seers, He hatli covered." Tlie Orien-
31.23; Amos 5. 10, 12). just—one who has a just cause; or, Jesus Christ, "the Just One." [Horsley.] for a thing of nanglit—lather, " through falsehood," "by a decision that is null in justice." [Barnes.] Cf. as to Christ, Proverbs 28.21; Matthew 26.15; Acts 3. 13, 14; 8. 33. 33. Join "saith . . . concerning the house of Jacob." redeemed out of Ur, a land of idolaters (Josliua 24. 3). not now tals cover tlie head to sleep; thus "covered" is parallel to "closed your eyes" (Judges 4. 19). Covering the face was also preparatory to execution (Esther 7. 8). This cannot apply to the time when Isaiah himself prophesied, but to subsequent times. 11. of all—rather, " the whole vinxon."
Vision is the same here as revelation, or law: in ch. 28. 15, the same Hebrew word is translated, covenant. [Maukf.r.] sealed—(ch. 8. 16), God seals up the truth so that even the learned, because tliey want believing docility, cannot discern it (.Mattliew 13. 10-17 ; 11. 25). Prophecy remained comparatively a sealed volume (Daniel 12. 4, 9), until Jesus, who "alone is worthy," "opened the seals" (Revelation after the moral revolution described (t). 17), the children of Jacol) shall no longer give cause to their forefathers to blush for them, wax pale—with shame and disappointment at the wicked degeneracy of his posterity, and fear as to their punishment. 33. But—rattier, /for. he—Jacob, work of mine hands—spiritually, as well as physically (ch. 19.25; 60.21; Kpliesians 2.10). By Jehovah's agency
5.1-5,9; 6.1). 1^. Tlie unlearned succeed no better than the learned, not from want of human learning, as they fancy, but from not having the teaching of God (cii. 51. 13; Jeremiah 31.31; John 6.45; 1 Corinthians 2. 7-10; 1 John
Israel shiill be cleansed of its corruptions, and shall consist wholly of pious men (cli. 51. 13, 11 ; 52. 1 ; 60. 21). midst of him—;, r., his land. Or else " His children" are the Oentiles adopted amongst the Israelites, his lineal desrendantt (Bomans 9. 26; Ephesians 3. 0). [HoRSLEY.] 34. They . . . that erred—(Ch. 28.7.) Icai-n doctrine— rather, shall re-
2. 20). 1-3. precept of men— 1 nstead of the precepts of God, given by His prophets; also worship external, and by ceive discipline or instruction. " Murmuring" was the ctiarule, not lieartfelt as God requires (John 4. 24). Cf. Christ's
4()2
Conf.dmce in Egypt Reproved. ISAIAH XXX. God!s Mercies towards His Church, It. No man, />ro/e.?sed?2/, wished to be deceived; but many seek a kind of teaching wliich is deceit; and wliich, if they would examine, they miglitknow to bo such (1 Kings racteristic of Israel's rebellion against God (Exodus 16. 8
Psalm 106. 2-5). This shall be so no more. Chastisements, and, in Horsi-ey's view, the piety of the Gentiles provoking the Jews to holy jealousy (Romans 11. 11, 14), shall then produce the desired effect.
22. 13). The Jews desired success to be foretold as tlie issue of their league with Egypt, though ill had Ix en announced b5' God's pi'ophet as tlie result; this constituted the "deceits." 11. Depart from the true "way" (so in Acts 19. 9, CHAPTEE XXX.
23) of religion, cause ... to cease—let us hear no mora of His name. God's holiness is what troubles sinners most. 13. Holy One—Isaiah so little yields to their wicked prejudices, that he repeats the very name and truth which they disliked, this word—Isaiah's exhortation to reliance on Jehovah, oppression—whereby tliey levied the treasures to be sent to conciliate Egj'pt (v. 6). perverseness—in relying on Egypt, rather than on Jehovah. 13. Image from a curve swelling out In a wall (Psalm 62. 3), when the former gives way, it causes the downfall of the whole wall; so their policy as to Egypt. 14. lie—the enemy; or rather, God (Psalm 2. 9; Jeremiah 19. 11). it-the Jewish state, potter's vessel—earthen and fragile, sherd —a fragment of the vessel large enough to take up a live coal, &c. pit—cistern or pool. The swell of the wall is at Ver. 1-32. Chaps. 30 - 32. befbk pkobably to the Summer of 714 b. c, as Chap. 29. to the Passovek OF that Year. Jewish ambassadors were now on their way to Egypt to seek aid against Assyria (eh. 30.
15; 31. 1). Isaiah denounces this reliance on Egypt rather than on Jehovah. God had prohibited such alliances with heathen nations, and It was a leading part of Jewish polity that they should be a separate people (Exodus 23. 32; Deuteronomy 7. 2). 1. take counsel rather, as v. 4, 6, imply, execute counsels, cover . . . covering—t. e., wrap themselves in reliances disloyal towards Jehovah. "Cover" thus answers to "seek to hide deeply their counsel from the Lord" (ch. 29. 15). But the Hebrew
Is lit., "who pour out libations:" as It was by these that leagues were made (Exodus 24. 8; Zechariah 9. 11), translate, " who make a league." not of—not suggested " by my Spirit" (Numbers 27. 21 ; Joshua 9. 14). that they may add —the consequence is here spoken of as their intention, so reckless were they of sinning: one sin entails the commission of another (Deuteronomy 29.19). 3. walk—are now setting out, viz., their ambassadors (u. 4). Egypt See JVofe, in the beginning of ch. 19. and 20. Pharaoh The generic name of the kings of Egypt, as C(Esar was at Kome. The word in Egyptian means king (Jo.sephtjs, Anfirst imperceptible and gradual, but at last it comes to the crisis; so the decay of the Jewish state. 15. returning and rest—turning back from your embassy to Egypt, and ceasing from warlike preparations, quietness—answering to " wait for Him " (God) (v. 18). 16. flee—not as fugitives, but we will speed our course, viz., against the Assyrians, by the help of cavalry supplied by Egypt (ch. 31.
1). Tills was expressly against the Mosaic law (Deuteronomy 17. 16; cf. iVo«e, ch. 2. 7 ; Hosea 14. 3). sliall . . . flee —lU., before your enemies; their sin and its punishment correspond. 17. One thousand—A thousand at once, or. As one man. [Maureb.] rebuke—the battle-cry. sliall ye—at the rebuke of five shall ye, viz., all (in contrast to tiquities, 8. 6, 2). Phra, " the sun," was the hieroglyphic symbol and title of tlie king, shadow—image from shelter against heat: protection (Psalm 121.5, 6). 3. shamedisappointment. Egypt, weakened by its internal dissensions, can give no solid help. 41. his—Judah's (cf. ch. 9. 21). at Zoan—are already arrived there on their errand to Pharaoli (see ch. 19. 11). came to Hanea—are come there. West of the Nile, in central Egypt: Egyptian Hnes; the Greek Hcracleopolis : perhaps the Anysis of Herodotus tlie "one thousand") flee so utterly that even two shall not be left together, but each one shall be as solitary "as a signal staff [G. V. Smith], or a banner on a hill
26; 11. 12). The signal-staff was erected to rally a nation in war. The remnant of Jews left would be beacons to warn all men of the justice of God, and the truth of liis threatening.?. Gbsenius, from Leviticus 20. K; Deuteronomy 32.30, arbitrarily inserts "ten thousand." "At the rebuke of five shall ten thousand of you flee." 18. tlxerefore—on account of your wicked perverseness (v. 1, (2. 137); according to Grotius; Tahpanhes contracted (Jei-emiah 43. 7-9) ; the seat of a reigning prince at the time, as was Zoan, hence the Jewish ambassadors go to both. 5. (Jeremiah 2. 36.) 6. bnrden—tlie prophecy as to, &c. [Maurer]; so LXX., the fresh inscription here marks emphatically the prediction that follows. Or, rather. Isaiah sees in vision, the ambassadors' beasts burdened with rich presents travelling southwards {viz.,to Egypt, Daniel 11. 5, 6), and exclaims. Oh the burden of treasure on the beasts ! &c. (Hosea 8. 9 ; 12. 1). Ian* of tronble—the desert between Palestine and Egypt, destitute of water and abounding in dangerous animals (Deuteronomy 8. 15; Jeremiah 2. G). flying serpent—(ch. 14. 29), a species which springs like a dart from trees, on its prey, will carry rather. Present, carry, viz., as presents to Egypt (1 Kings
2, 9, 15, 16), Jehovah will delay to be gracious. [Hoksley.] Ratlier, wait or delay in punishing, to give you time for repentance {v. 13, 14,17). [Maurer]. Or, Yet thei-e/ore {viz., because of the distress spoken of in the previous verses: tliat distress will lead the Jews to repentance, and .so Jehovah will pity them). [Gbsenius.] beexalted-men will have more elevated views of God's mercy; or else, "He will rise up to fl|ty you." [G.V.Smith.] Or [taking tlie previous clause as Maurer, " Therefore Jehovah will delay " in punishing you, "m order that He may be gracious to you," if ye repent], He will be far removed Ironi you [so in Psalm 10. 5, far above out of sight], i. e.. He will not immediately descend to punish, "in order that He may have mercy, &c. judgmentjustice ; faithfulness to His covenant, wait—cf. V. 15, wait, viz., for His times of having mercy. 19. (Ch. 65.9.) The restoration from Babylon only typifies the full accomplishment of the prophecy (u.
15.19). young asses—rather, full-grown asses. [Mauker.J t. "Egypt is vanity, and to no purpose will they help." (G. V. Smith.] strength Hebrew, Rahab, a designation of Egypt (ch. 51.9; Psalm 87.4), Implying her haughty fierceness ; translate, "Therefore I call her Arrogance that sitteth still." .She who boasted of the help she would give, when it came to the test, sat still (ch. 36. 6). English Version agrees with v. 15 and ch. 7. 4. 8. table—o tablet (Habakkuk 2. 2), which should be set in public, containing the prophecy in a briefer form, to be read by all. a tiook viz., a parclimont roll, containing the prophecy in 18-33). weep no more—(Ch. 25. 8.) thy cry—(Ch. 26. 8, 9; Jeremiah 29. 12-14.) 30. Rather, "The Lord will give;" the though is not in the original, bread of adversity He will not deny you food enough to save you in j'our adversity (1 Kings 22. 27; Psalm 127. 2). be removed—rather, "hide themselves;" they shall no more be forced to hide themselves from persecution, but shall be openly received with reverence. [Maurer.] Contrast with this Psalm 71. full, for the use of distant posterity. Its truth will be seen hereafter when the event has come to pass. See ch.
8. 1, 16, Notes, for ever and ever—rather read, " For a testimony for ever" [Chaldeb, Jerome, Lowth]: "testimony is often joined to the notion of perpetuity (Deuteronomy 31. 19, 21, 26). ». lying-unfaithful to Jehovah, whose covenant they had taken on them as His adopted children (ch. .59. 13 : Proverbs 30. 9). 10. (Micah 2. 6, 11 ; 3.
9; Amos 8. 11. 31. word—conscience, guided by the Holy Spirit (John 16. 13). 32. covering of . . . images—ratlier, images (formed of wood or potter's clay, and ) covered with silver. Hezekiah, and afterwards Josiah, defiled them (2 Kings2.3. 8, 10, 14,16; 2 Chronicles 31. 1 ; cf.ch. 2.20; Deuteronomy?.^), as. rain of—rather, "/or <7i3/ seed." Physical prosperity accompanies national piety; especially undei the Old Testament. The early rain fell soon after the seed
6). See not—as you now do, foretelling misfortune. Prophesy not . . . right things—Not that they avowedly requested tins, but their conduct virtually expressed
Tlie Destruction of Assyria. ISAIAH XXXI. Folly of Trusting m Egypt their dead, but tlie heathen Assyrians are to be burnt as a mark of ignominy. In the latter sense Tophet is the receptacle " jiropared for the devil (antitype to " the king, was sown In October or November; the latter rain In tbe spring, before the ripening of the cora. Both were needed for a good harvest, increase—the produce, fat—bread made of the best wheat flour (cf. Genesis 49. 20; Deuteronomy 32. 14). 24. ear—i. e., till. Asses were employed in ch. 14.12-15) and his angels," and unbelieving men (Matthew 5. 22 ; 25. 41 ; Mark 9. 43, 44). CHAPTER XXXI. tillage, as well as oxen (Deuteronomy 22. 10). cleanrather, salted provender. [Gesenius.] The Arab proverb
Is, Sweet provender is as bread to camels—salted provender as confectionery. The very cattle shall share the coming felicity. Or else, well-fermented maslin, i. e., provender formed of a mixture of various substances: grain, Ver. 1-9. The Chief Strength of the Egyptian Armies Lay in their Cavalry. In their level and fertile plains horses could easily be used and fed (Exodus
14.9; 1 Kings 10.28). In hilly Palestine horses were not so easily had or available. The Jews were therefore the more eager to get Egyptian chariots as allies against the Assyrian caviilry. In Assyrian sculptures chariots are represented drawn by three horses, and with three men in them (see ch. 36. 9 ; Psalm 20. 7 ; Daniel 9. 13). 3. he also beans, vetches, hay, and salt, winnowed—not as It is usually given to cattle before it is separated from the chaff; tlie grain shall be so abundant that it shall be given winnowed, sliovel—by which the grain was thrown up ih the wind to separate it from the chaff, fan—an instrument for winnowing. 35. Even the otherwise barren hills is wise—as well as the Egyptian priests, so famed for wisdom (Acts 7.22), but who are "fools" before Him (ch. shall then be well watered (ch. 44. 3). the days, &c.—when the disobedient among the Jews shall have been slain, as 19.11). He not only devises, but executes wliat He devises witliout "calling back His words" (Numljers 23.19). house— the whole race, help— the Egyptian succour sought by the Jews. 3. not spirit—not of Divine power (Psalm 56.4; 146.3,5; Zechariah 4.6). he that hclpeth— Egypt, holpen — Judah. 4. (Ch. 42.18; Hosea 11.10.) roaring on growling ox'er his prey, abase liimself—be disheartened or frightened. 5. As in tlie image of "the lion," the point of comparison is the fearless miglit of Jeliovah ; so in tliat of the birds, it is His solicitous affection (Deuteronomy 32.11; Psalm 91.4; Matthew 2:3.37). flying— Rather, which defend their young with their wings ; to fly is a secondary meaning of the Hebrew word. [Maurer.] Hovering over to protect their young. [G. V. Smith.] passing over—as the destroying angel passing foretold in t'. 16: "towers," i.e., mighty men (ch. 2. 15). Or else, the lovers of the Assyrian Sennacherib, or of Babylon, types of all enemies of God's people. 36. Image from the heavenly bodies to express the Increase of spiritual light and felicity. "Sevenfold" implies the pei-/ection of that felicity, seven being the sacred number. It shall also be literally fulfilled hereafter In the heavenly city (ch. CO. 19, 20; kevelation 21. 23, 24 ; 22.5). breacli—the wound, or calamity, sent by God on account of their Bins (ch 1. .5). 37. name of . . . Ijord i.e., Jehovah Himself (Psalm 44.5; 54. 1); represented as a storm approaching an,l ready to burst over the Assyrians (v. 30, 31). bin'tlcn ... is heavy lit., grievousness is the flame,
1. e., the flame wliich darts from Him is grievous. Or else (as tlie Ilvbreiv means an uplifting) the uprising cloud is grievous [G. V. Smith]; the gathering cloud gradually over, so as to spare the blood-marked houses of the Israelites on the first passover (Exodus 12. 13, 23, 27). He passed, or leaped forward [Lowth], to destroy the enemy and to spare His people. 6. Tlie power and love of Jehovah, just mentioned, are the strongest incentives for returning to Him (Ezekiel 16.62,63; Ho.sea 6.1). ye . . . Israel —The change of person marks that when they return to the Lord, He will address them in more direct terms of communion in the second person ; so long as they were ri.«ing till it bursts. 38. (Ch. 11.4; 2 Thessalonians 2.8.) reach . . . nccfe—the most extreme danger; yet as the head, or capital of Judah, was to be spared (ch. 8. 8), so the head, or sovereign of Assyria, Sennacherib, should escape, sieve of vBsiity—Rather, the winnowing fan of destruction [LoWTil] (ch. 41. 16). bridle in . . . jaws—as prisoners are represented in the Assyrian inscriptions (ch. 37.29). causing ... to err — (Ch. 63.17.) "People," Hebrciv, revolters, God speaks of them, as more at a distance, in the third person, rather than to them. 7. In the day of peopl!:s, viz., tlie various races composing the Assyrian armies (cli. 5. 26). 39. the night . . . solemnity—As in trial the idols will be found to render no help, and will therefore be cast away. Cf. as to the future restoration and conversion of Israel simultaneously with the interposition of Jehovali in its defence, Zecliariali 12.9-14; 13. tlie passovor-night ye celebrate your deliverance from Egypt, so shall ye celebrate your rescue from Assyrian bondage. Tran.Hlate, "the solemnity" (Exodus 12.42). goeth with a pipe—or flute. They used to go up to Jerusalem ("tlie mountain of the Lord," Zion) at the three
1,2. for a sin i.e., whereby especially you contracted guilt (1 Kings 12. 30). 8. Assyrian—Sennacherib, representative of some powerful head of the ungodly in the latter ages. [Horsley.] sword, not of . . . mighty . . . mean man—but by the unseen sword of God. flee—Sennacherib alone fled homewards after his army had been destroyed (ch. 37.37). young men— tlie flower of his army, discomfited—Rather, sfiall be subject to slavery; fea.sts with music; and gladness (Deuteronomy 16. 16; Ezra
2. ft'); Psalm 122.1-4). 30. Jehovah's "glorious voice," raised agninst tne enemy {v. 27), is againientioned here, in contrast to the music {v. 29) witli which His people shall come to worsliip Him. lighting down of . . . arm — ( I'. 32;. Psalm 38. 2.) The descent of His arm in striking. scattering~?'iz., a blast that scatters, or an inundation. [.Maurek.] 31. The Assyrian rod which beat shall itself lit., shall be liable to tribute, i. e., personal service (Deuteronomy 20. 11 ; Joshua 9. 21). [Maurer.] Or, not so well, shall melt away. [Rosbnmuller.J 9. Rather, "shall pass beyond his strongholds;" he shall not stop to take refuge In It through fear (Judges 20. 47; Jeremiah 48.28). [Gesenius.] ensign—the banner of Jehovah protecting the Jews. [Maurer.] Are . . . furnace light and fire, viz., of Jehovah's altar at Jerusalem (ch. 29. 1). Perhaps "furnace," as distinguished from "fire," maj' mean that His dwelling-place (His hearth) was at Jerusalem (cf. ch. 4.5); or else tlie flery furnace awaiting all tlie enemies who should attaclt Jerusalem. lie beaten, .and tliat by the mere voice of the Lord, i. e., an unseen Divine agency (ch. 10.5, 24). 33. grounded— Ratlier, decreed, appointed. [Maureb.] staff—the avenging j-oci. him—the Assyrian; type of all God's enemies In every age. Margin and Mauker construe, "Every passing tlirougli (infliction, ch. 28.15) of the appointed rod, which, Ac, sliall be with tabrets," i. e., accompanied witli joy on the part of tlie rescued peoples, battles of shaking—i. c, sliock of battles (cli. 19.16; cf. "sift . . . sieve," v. 28). with iU-viz., Assyria. 33. Tophet— A place of abomination : the valley of the sons of Hinnom, 8outli-ea.st of Jerusalem, where Israel offered human sac-
CHAPTER XXXII. rifices to Moloch by Are ; hence a place of burning (2 Kings 23.10; Jeremiah 7.31). Latterly Ge-hinnom or Gehenna, Ver. 1-20. Messiah's Kingdom; Desolations, to bs SUCCKEHED BY LA-STING PeACE, THE SPIllIT HAVINS BEEN Poured out. The times of purity and happiness which shall follow the defeat of the -lemies of Jehovah's people (t). 1-8). Tlie period of wratli t><!fore tliat happy state (t). 9-14). The assurance of the final prosperity of the Cliurch Is repeated (v. 16-20). 1. king-not Hczeklah, i. e., rnllcy of Hinnom,, was the receptacle of the refuse of the city, to consume which fires were constantly burning. Hence it came to express hell, the place of torment. In tlie former sense it was a fit place to symliolize the funeral pyre of th Assyrian army (not that It actually perished there); one Hebrews did not burn, but burled 4C4
ILLUSTRATIONS OP ANCIENT MANNERS AND CUSTOMS.
GOATS TREADING IN THE GRAIN, WHEN SOWN IN THE FIELD, AFTER THE WATER HAS SUBSIDED.
Wilkinson, Tbmiil, near the Pyramids. Is. ixxii. 20.
BEARDS OF MODERN ORIENTALS.
BEARDS.
Egyptian, from Wilkinson, (top row.) Of other natloni, from Rosseliui and Layard. Lev. xix. 37, I%c Blesainqs of Christ's Kingdom. ISAIAH XXXIII. The Enemies of Zion Threalenta,. tlie mound), the term applied specially to the declivity on the east of Zion, surrounded with its own wall (2 ClironIcles 27. 3 ; 33. 11 ; 2 Kings 5. 24), and furnished with " towers" (or watch-towers), perhaps referred to here (Nehemiah who was already on the throne, whereas a/«<ure time is contemplated.' If lie be meant at all, it can only be as a type of Messiah the King, to whom alone the language is fully applicable (HoseaS. 3; Zechariah 9.9; seech. 11.3-5,
3. 26, 27). for evei-—limited by thee, "until," etc., next verse,/o/- a long time. 15. This can only partially apply to the spiritual revival in Hezekiah's time ; its full accomplishment belongs to the Christian dispensation, first at Pentecost (Joel 2. 28; Acts 2. 17), perfectly in coming times (Psalm 104. 30; Ezekiel 30. 26 ; 39. 29; Zechariah 12. 10), when the Spirit shall be poured on Israel, and through it on tl;e Gentiles (Micah 5. 7). wilderness . . . fruitful iield . . . forest—when Judea, so long waste, shall be populous and notes). The kingdom shall be transferred from the worldkings, who have exercised their power against God, instead of for God, to the rightful King of kings (Ezekiel
21.27; Daniel 7. 13, 14). princes—subordinate; referring to all in authority under Christ in the coming kingdom on earth, e. g., the apostles, (Sic. (Luke 22. 30; 1 Corinthians
6. 2; 2 Timothy 2. 12; Eevelation 2. 2(i, 27 ; 3. 21). 2. a man —Rather, the man, Christ [Lowth]; it is as "the Son of man" He is to reign, as it was as Son of man He suffered (Matthew 26. 64; John 5. 27; 19.5). Not as Maukeb explains, " every one of the princes shall be," <feo. rivers—as refreshing as water and the cool shade are to the heated traveller fruitful, and the land of the enemies of God shall be desolate. Or, " the field, now fruitful, shall be but as a barren forest in comparison with what it shall be then" (cli. 29.
17). The barren shall become fruitful by regeneration; those already regenerate shall bring forth fruits in such abundance that their former life shall seem but as a wilderness where no fruits were. [Queen Elizabeth's Bible.] 16. judgmentjustice. wilderness—then reclaimed, fruitful field—then become more fruitful (v.
(ch. 35. 6, 7 ; 41. 18). 3. t5»em that see—the seers or prophets, them that hear—the people under instruction (ch. 35. 5, 6). 4. rash— Rather, the hasty; contrast "shall not make haste" (ch. 28. 10); the reckless who will not take time to weigh religious truth aright. Or else, the well-instructed. [HOKSLKY.] stammerers—those who speak confusedly on Divine things (cf. Exodus 4. 10-12; Jeremiah 1. 6; Matthew
15); tlius "wilderness" and "fruitful field" include the xvhole land of Judea. 17. work—the etl'ect (Proverbs 14.
10. 19, 20). Or, rather, those drunken scorners who in stamnfering style imitated Isaiah's warnings to mock them [Mauker] (ch. 28. 7-11, 13, 14, 22 ; 29. 20;) in this view, trans-
34 ; James 3. 18). peace—internal and external. 18. sure. . . quiet—free from fear of invasion 19. Lit., " But it shall hail with coming down of the forest, and in lowness shall the city (Nineveh) be brought low, i. e., humbled." The "hail" is Jehovah's wrathful visitation (ch. 30. 30; 28. late, "speak uprightly" (agreeably to the Divine law); not as English Version, referring to the distinctness of articulation, plainly. 5. vile—rather,/ooi [Lowth] ; t. e., ungodly (Psalm 14. 1 ; 74. 18). liberal—rather, noble-minded, churl —rather, fraudulent. [Gesenius.> bountiful—religiously. The atheistic churl, who envies tlie believer his hope "full of immortality," shall no longer beheld as a patriot struggling for the emancipation of mankind from super-
2. 17). The " forest" is the Assyrian host, dense as the trees of a forest (ch. 10. 18, 19, 33, 34 ; Zechariah 11. 2). 30. Whilst the enemy shall be brought " low," tlie Jews sliall cultivate their land in undisturbed prosperity, all waters—well-watered places (ch. 30. 2.5). The Hebrew translation, " beside," ought rather to be translated, " upon" (Ecclesiastes 11. 1), where the meaning is, "Cast thy seed upon the waters when the river overflows its banks; the seed will sink into the mud and will spring up when the waters subside, and you will find it after many days in a rich harvest." Before sowing, they send oxen, Ac, into the water to tread the ground for sowing. c;astalio thinks there is an allusion to the Mosaic precept, not to plough with an ox and ass together, mystically implying tliat the Jew was to have no intercourse with Gentiles; the Gospel abolishes this distinction (Colossians 3. 11); thus the sense here is. Blessed are ye that sow the gospel, seed without distinction of race in the teachers or the taught. But there is no need of supposing tliat the ox. and ass here are j/oi-ed together; they are probably " sent forth" separately, as in ch. 30. 24. stition. [HoRSLEY.] 6. vile . . . villainy—rather, "the (irreligious) fool—(his) folly." will speak—rather, present; for (so far is the "fool" from deserving the epithet " noble-minded") the fool speakelh folly and worketh, <tc. hypocrisy rather, profligaey. [Horsley.] error impiety, pei-verse arguments, hungry—spiritually (Matthew 5. 6). 7. churl the fraudulerU ; this verse refers to the last clause of v. 5; as v. 6 referred to its first clause, speaketh right—pleadoth a just cause (ch. 29. 21); spiritually, "the poor man's cause" is the Divine doctrine, his rule of faith and practice. 8. liberal—rather, noble-minded, stand shall be approved under the government of the righteous King. 9-30. Address to the women of Jerusalem who troubled themselves little about the political signs of the times, but lived a life of self-indulgence (ch. 3. 16-23); the failure of food through the devastations of the enemy is here foretold, being what was most likely to al Tect them as mothers of families, heretofore accustomed to every luxury. ViTKiNGA understands " women—daughters" as the cities and villages of Judea (Ezekiel 16). See Amos 6.
CHAPTEE XXXIII.
Ver. 1-24. The liAST of Isaiah's Prqj-hecies a9 to Sennacherib's Overthrow iv. 19). Ver. 1, 8, 9, describe the ASs.yrian spoiler; strong as he is, he shall fall before Jehovah who is stronger {v. 2-6, 10-12). The time is tho autumn of 713 b. c. 1. and thou—t. e.. Though thou wast not spoiled—though thou wast not dealt treacherously with {Note, ch. 24. 16), thy spoiling and treachery are therefore without excuse, being unprovoked, cease-- When God has let thee do thy worst, in execution of His plans, thine own turn shall come (cf. ch. 10. 12; 14. 2; Habakkuk 2. 8; Revelation 13. 10). 3. us ; we . . . theilr
1. 10. Many days and years—rather, la little more than a year. [Maurer.] Lit., Days upon a year (so ch. 29). 1. vintage shall fall—through the arrival of the Assyrian invader. As the wheat harvest is omitted, Isaiah must look for the invasion in the summer or autumn of 714 b. c, when the wheat would have been secured already, and the later fruit "gathering," and vintage would be still in danger. 11. strip you—of your gay clothing. {JVdte, ch.
2. ) ISJ. lament for teats—rather, shall smite on their breasts In lamentation "for thy pleasant fields" (Nahum 2. 7). [Maurer.] "Teats" in English Version is used for fertile lands, which, like breasts, nourish life. The transition from "ye" to " they" (v. 11, 12) is frequent. 13. (Ch. 5. 6; . . . our—He speaks interceding for His people, separating himself in thought for a moment from them, and immediately returns to his natural Identification with them in the word our. every morning—each day as it dawns, especially during our danger, as the parallel "time of trouble" shows. 3. the tumult—the approach of Jehovah is likened to an advancing thunder-storm (ch. 29. 6; 30. 27^, which is His voice (Revelation 1. 16), causing the people to "flee." nations—the Assyrian levies. *. The invaders' "spoil" shall be left behind by them In their flight, and the Jews shall gather It, caterpillar—rather, the ivingless locust; as it gathers; the Hebrew word for "gathers" is properly used of the gathering of the fruits of harvest (ch. 32. 10). running to and ftrny—lu., in gathering har-
7. 23.) houses of joy—pleasure-houses outside of Jerusa-. lem. not Jerusalem Itself, but other cities destroyed by' Sennacherib in his march (ch. 7. 20-2.5). However, the prophecy, in its full accomplishment, refers to the utter desolation of Judea and its capital by Rome, and subsequently, previous to the second coming of the King (Psalm 118. 26; Luke 13. 35; 19. 38); "the joyous city" is in this view Jerusalem (ch. 22. 2). 141. palaces—mo.st applicable to Jerusalem [Note, v. 13). multitude . . . left—the twisy din of the city, i. e., the city with its noisy multitude shall lie foD-saken. [Maurkk.] fort«—rather, Ophel (t. e., 30
The Privileges of the Godly. ISAIAH XXXIV. Judqments on Idumea, vesl-frnits. he—ratlier, the}/, them—rather, it, i. e., the prey. C. wisdom—sacred ; i.e., piety, thy—Hezekiah's mentions, among the Assyrian in.scrlptions, "a pair ol scales for weighing the spoils." connted . . . towers he whose duty it was to reconnoitre and report the strengtli of the city to be besieged. 19. fierce people—the Assyrians shall not be allowed to enter Jerusalem (2 Kings or rather, Judea's. "His" refers to the same; sucli clianges from the pronoun possessive of the second person to that of the third are common in Hebreiv poetry, treasure—not so mucli material wealth as piety shall constitute the riches of the nation (Proverbs 10.
19.32). Or, tliou shalt not any longer see fierce enemies threatening thee as previously; such as the Assyrians Romans, and the last Anticliristian host that is yet to assail Jerusalem (Deuteronomy 28. 49, 50; Jeremiah 5. 15; Zechariali 14.2). stammering—barbarous; so "deeper,"
22; 15. 16.) 7-9. From tlie vision of future glory Isaiah returns to the disastrous present; the grief of " the valiant ones" (parallel to, and identical with, "the ambassadors of peace") men of rank, sent with presents to sue for peace, but standing " without" the enemy's camp, their suit being rejected (2 Kings 18. 14, 18, 37). The highways deserted through fear, the cities insulted, the lands devastated, cry— (Ch. 15. 4.) 8. broken . . . covenant when Sennacherib invaded Judea, Hezekiah paid him a large sum to leave the land ; Sennacherib received the money and yet sent his army against Jerusalem (2 Kings
&c.,i. e., unintelligible. The Assyrian tongue differed only in dialect from the Hebrew, but in tlie As.syrian levies were many of non-Semitic race and language, as the Medes, Elamites, Ac. (Note ch. 28. 11). 20. solemnitiessolemn assemblies at the great feasts (Notes ch. 30.29; Psalm 42. 4 ; 48. 12). not . . . ta,ken down . . . removed —image from captives " removed " from their land (ch. 36.
17). There sliall be no more "taking away" to an enemy's land. Or else, from nomad livers in shifting tents. The saints, wlio sojourned once in tabernacles as pilgrims, shall have a " building of God—eternal in the heavens" (2 Corinthians 5. 1; Hebrews 11. 9, 10; cf. ch. &1. 2). stakesdriven into the ground; to these the "cords" were fastened. Christ's Church shall never fall (Matthew 16. 18). So individual believers (Revelation 3. 12). 21. there—viz.. In Jerusalem, will be . . . rivers—Jehovah will be as a broad river surrounding our city (cf. ch. 19. 6; Nahnra 3.
18. 14, 17). despised—make slight of as unable to resist him (ch. 10. 9; 36. 19); easily captures them. 9. (Ch. 24.4.) Lebanon—personified ; the allusion may be to the Assyrian cutting down its choice trees (ch. 14. 8 ; 37. 24). Sharon —soutli of Carmel, along the Mediterranean, proverbial for fertility (ch. 35. 2). Bashan—afterwards called Batanea (ch. 2. 13). fmits—rather, understand leaves; they lie as desolate as in winter. 10. The sight of His people's misery arouses Jehovah ; He has let the enemy to go far enough. I—emphatic; God Himself will do what man could not. 11. Ye-r-The enemy, conceive chaff—(Ch. 26.
8), and this, too, a river of sucli a kind as no ship of wai can pass (cf. ch. 26. 1). Jerusalem had not the advantage of a river; Jehovah will be as one to it, affording all the advantages, without a#y of the disadvantages of one. galley with oars—war-vessels of a long shape, and propelled by oars; merchant-vessels were broader and carried sail, gallant—same Hebrew word as for "glorious," previously; mighty will suit both places; a ship of war is meant. No "mighty vessel" will dare to pass where the "mighty Lord " stands as our defence. 22. L,ord—thrice repeated, as often : the Trinity (Numbers 6. 24-26). judge
18; 59.4.) yonr breath—rather, your own spirit of anger and ambition [MAUKER](ch. 30. 28). 12. (Ch. 9. 19; Amos 2.
1.) Perhaps alluding to their being about to be burnt on the funeral pyre (ch.30. 33). thorns—the wicked (2 Samuel
23.6,7). 13. far off—distant nations, near—the Jews and adjoining peoples (ch. 49. 1). 14. sinners In Zion—false professors of religion among the elect people (Matthew
22. 12). hypocrites — rather, the profane; the abandoned. [HoRSLEY.] Tvho, *c. — If Jehovah's wrath could thus consume such a host in one night, who could abide it, if continued for ever (Mark 9. 46-48) ? Fire is a common image for the Divine judgments (ch. 29. 6; 30. 30). among ns —If such awful judgments have fallen on those who knew not the true God, how infinitely worse shall fall on us who, amidst religious privileges and profession, sin against God (Luke 12. 47, 48; James 4. 17)? 15. In contrast to the trembling "sinners in Zion" (v. 14), the righteous shall be secure amidst all Judgments ; they are described according to the Old Testament stand-point of righteousness (Psalm 15. 2; 24. 4). stoppeth . . . ears . . . eyes— " Rejoiceth not in iniquity" (1 Corinthians 13. 6; contrast ch.
. . . lawgiver . . . king—perfect ideal of the theocracy, to be realized under Messiah alone; the judicial, legislative, and administrative functions as king to be exercised by Him in person (ch. 11. 4; 32. 1; James 4. 12). 23. tack Ilngs—continuing the allegory in v. 21, he compares the enemies' host to a war-galley which is deprived of the tacklings or cords by which the mast is sustained and the sail is spread ; and which therefore is sure to be wrecked on "the broad river" {v. 21), and become the prey of Israel, they—the tacklings, "hold not firm thebaseof the mast." tlien—when the Assyrian host shall have been discomfited. Hezekiah had given Sennacherib three hundred talents of silver, and thirty of gold (2 Kings 18. 14-16), and had stripped the temple of its gold to give it to him ; this treasure was probably part of the prey found in the foe's camp. After the invasion, Hezekiah had so mucli wealth that he made an improper display of it (2 Kings 20. 13-15); this wealth, probably, was in part got from the Assyrian, the lame—even the most feeble shall spoil the Assyrian camp (cf. ch. 35. 6 ; 2 Samuel 5. 6). 24. sick—Smith thinks the allusion is to the beginning of the pestilence by which the Assyrians were destroyed, and which, while sparing the righteous, affected some within the city ("sinners in Zion"), it may have been the sickness that visited Hezekiah (ch. 38). In the Jerusalem to come there shall be no "sickness," because there will be no " iniquity," it being forgiven (Psalm 103. 3). The latter clause of the verse contains the cause of the former (Mark 2. 5-9).
29. 20 ; Psalm 10. 3 ; Romans 1. 32). The senses are avenues for the entrance of sin (Psalm 119. 37). 16. on highheights inaccessible to the foe (ch. 26. 1). bread . . . waters—image from the expected siege by Sennacherib; however besieged by trials without, the godly shall have literal and spiritual food, as God sees good for them (ch.
41. 17 ; P.salm .37. 25 ; 34. 10; 132. 15). 17. Thine—The saints', king in . . . beaiity—not as now, Hezekiah in sackcloth, oppressed by the enemy, but King Messiah (ch. 32. 1) "in His beauty" (Song of Solomon .5. 10, 16; Revelation 4. 3). land very far off—rather, the land in its remotest extent (no longer pent up as Hezekiah was with the siege); see Margin. For Jerusalem is made the scene of the king's glory
20, Ac), and it could not be said to be "very far off," unless the far-off land be heaven, the Jerusalem above, •which is to follow the earthly reign of Messiah at literal Jerusalem (ch. 65. 17-19; Jeremiah 3. 17; Revelation 21.1,2, JO). IS. meditate—on the "terror" caused by the enemy, ibut now past, where, <fcc.—the language of the Jews exulting over their escape from danger, sci-lbe—who enrolled Ihe army [Maurer]; or, who prescribed the tribute to lie i)!iid [Rosenmuller]; or, who kept an account of the spoil. "The principal scribe of the host" (2 Kings 25. 19; Jeremiah 52. 25). The Assyrian records are free from the ox Mggerations of Egyptian records. Two scribes are seen in every Assyrian bas-relief, writing down the various objects brought to them, the heads of the slain, prisoners, cattle, slieep, Ac. receiver— a/arj;i/i, weigher. Layard 466
CHAPTER XXXIV.
Ver. 1-17. Judgments on Idumea. Chapters 34. and .SS, form one prophecy, the former part of which denounce* God's judgment against His people's enemies, of whom Edom is the representative; the second part of the flourishing state of the Church consequent on those Judgments. This forms the termination of the prophecies of the first part of Isaiah, ch. 36.-39. being Historical, and is a kind of summary of wliat went before, setting forth the one main tvn\.\\, Israel shall be delivered
Judgments on Idumea, ISAIAH XXXV. Judgments on Idumea.
Gomorrah (Genesis 19. 24-28 ; so Deuteronomy 29. 23 ; Jeremiah 49. 17, 18). 10. It—Tlie burning pitch, &c.(t). 9). smok* fr<ym all its foe, and happier times shall stvcceed under Messiah. 1. All creation is summoned to hear God's judgments (Ezekiel 6. 3 ; Deuteronomy 32. 1 ; Psalm 50. 4 ; Micah, . . for ever—(Revelation 14. 11 ; 18.18; 19.3). generation to generation—(Malachi 1.4.) none . . . pass through Edom's original offence was, they would not let Israel pass through their land in peace to Canaan : God " recompenses" tfiem in kind, no traveller shall pass through Edom. VoLNEY, the infidel, was forced to confirm tlie truth of this prophecy : " From the reports of the Arabs, south-east of the Dead Sea, within three days'' journey, are upwards of thirty ruined towns, absolutely deserted." 11. cormorai»t— the Hebrew is rendered, in Psalm 102. pelican, which is a sea-fowl, and cannot be meant here: some water-fowl
6. 1, 2), for they set forth His glory, which is the end of creation (Revelation 15. 3; 4. U). tUat come fortli of 1^- answering to "all that is therein;" or Hebrew, "all whatever flUs it," Margin, a. utterly destroyed— rather, doomed them to an utter curse. [Horsley.] delivered— rather, appointed. 3. cost out — unburied (cli. 14. 19). melted—washed away as with a descending torrent. 4. (Psalm 102. 26 ; Joel 2. 31 ; 3. 15 ; Matthew 24. 29.) dissolved —(2 Peter 3. 10-12.) Violent convulsions of nature are in Scripture made the imagen of great changes in the human world (ch. 24. 19-21), and shall literally accompany them at the winding up of the present dispensation, scroll—books were In those days sheets of parchment rolled together (Revelation 6. 14). fall down—tlie stars shall fall when the heavens in which they are fixed pass away, fig tree (Revelation 6. 13.) 5. sword— (Jeremiah 46. 10.) Or else, (katta, according to Burckhardt) that tenants desert places is intended, bittern—rather, the hedgehog, ov porcupine [Gesenius] (ch. 14. 23). owl—from its being enumerated among water-birds in Leviticus 11. 17; Deuteronomy 14. 16. Maurer thinks rather the heron or crane is meant; from a Hebrew root, to blow, as it utters a sound like the blowing of a horn (Revelation 18. 2). confusion devastation, line . . . stones—metaphor from an archiknife for sacrifice : for God does not here appear as a warrior with His sword, but as one about to sacrifice victims doomed to slaughter. [Vitkinga.] (Ezekiel 39. 17.) batlied —rather intoxicated, viz., with anger (so Deuteronomy 32. tect with line and plummet-stone (Note, ch. 18. 2; 28. 17); God will render to it the exact measure ofjustice without mercy (James 2. 13 ; 2 Kings 21. 13 ; Lamentations 2. 8 ; Ainos 7. 7, 42). " In heaven" implies the place where God's purpose of wrath is formed in antithesis to its "coming down" in the next clause. Idumea—originally extending from the Dead Sea to tlie Red Sea; afterwards they obtained possession of the country east of Moab, of which Bozrah was 8). emptiness — desolation. Edom is now a waste of "stones." 13. Rather, "As to her nobles, there sliall be none there who shall declare a kingdom," i. e., a king [Mauker]; or else, "There shall be no one there wliom they shall call to the kingdom" [Rosenmuller] (ch. 3. 6, &c.). Idumea was at first governed by dukes (Genesis 30. capital. Petra or Selah, called Joktheel (2 Kings 14. 7), was capital of South Edom {Note, ch. 16. 1). David subjugated Edom (2 Samuel 8. 13, 14). Under Jehoram they regained Independence (2 Chronicles 21. 8). Under Amaziah they were again subdued, and Selah taken (2 Kings 14. 7). When Judah was captive in Babylon, Edom, in every way, insulted over her fallen mistress, and killed many of those Jews whom the Chaldeans had left, and hence was held guilty of fratricide by God (Esau, their ancestor, having been brother to Jacob): this was the cause of the denunciations of the prophets against Edom (ch. 63. 1, &c. ; Jeremiah 49. 7; Ezekiel 25. 12-14; 35. 3-15; Joel 3. 19; Amos 1, 11, 15), out of them the king was chosen when the constitution became a monarchy. 13. dragons {Note, cli. 1'}. 21, 22.) court for owls—rather, a dwelling /or ostriches. 14. wild beasts of the desert . . . Island—rath er, wild cats . . jackals (ch. 13. 21). screech owl—rather, the night-spectre in Jewish superstition a female, elegantly dressed, that carried off children by night. The text does not assert the existence of such objects of superstition, but describes tlie place as one which superstition would people witli such beings. 15. great owl—rather, the arrow-snake, so called from its darting on its prey. [Gesenius.] lay—tnz., pggs gather under her shadow—rather, cherishes her young under, &c. (Jeremiah 17. 11). 16. book of the Lord—the volume in which the various prophecies and other parts of Scripture began henceforward to be collected together (ch. 30. 8; Daniel 9. 2). "Seek" (so ch. 8. 16, 20; John 5. 39; 12; Obadiah 8, 10, 12-18; Malachi 1. 3, 4). Nebuchadnezzar humbled Idumea accordingly (Jeremiah 25. 15-21). of my curse—t. e., doomed to it. to judgment i. e., to execute
It. 6. filled — glutted. The Image of a sacrifice is continued, blood . . . fat—the parts especially devoted to God in a sacrifice (2 Samuel 1. 22). lambs . . . goats—socriftdal animals : the Idumeans, of all classes, doomed to Slaughter, are meant (Zephaniah 1. 7). Bozrah—called Bosira by the Romans, <fec., assigned in Jeremiah 48. 24 to Moab, so that it seems to have been at one time in the dominion of Edom, and at another in that of Moab (ch. 63.
7. 52). no one . . . fall—of these prophecies (Matthew 5.
18). none shall want . . . mate—Image from pairing of animals mentioned, v. 15 ("mate"): no prediction shall want a futilment as Its companion. Or rather, "none of these wild animals (just spoken of) shall be wanting: noae shall be without its mate" to pair and breed with, in desolate Idumea. my . . . his—such changes of person are frequent in Hebrew poetry, them—the wild beasts. 17. cast . . . lot—As conquerors apportion lands by lot, so Jehovah has appointed and marked out ("divided") Edom for the wild beasts (Numbers 26. 55, 56 ; Joshua 18. 4-6).
1; Jeremiah 49. 13, 20, 22); It was strictly not in Edom, but the capital of Auranitis (the Houran) : Edom seems to have extended its dominion so as to include it (cf. Lamentations
4. 21). 7. unicorns Hebrew, reem : conveying the idea of loftiness, power, and pre-eminence (see Note, Job .39. 9), in the Bible; at one time the image In the term answers to a reality in nature, at another it symbolizes an abstraction. The rhinoceros was the original type. The Arab rim is two-horned: it was the oryx (the leucoryx, antelope, bold and pugnacious) ; but when accident or artifice deprived
CHAPTER XXXV.
Ver. i-10. Continuation of the Prophecy in Chap.
It of one horn, the notion of the unicorn arose. Here is meant the portion of the Edomites which was strong and warlike, comedown—rather, /aii <iou>n, slain. [Lowth.] with them—with the " lambs and goats," the less power-
34. See introduction there. 1. solitary place—ZtY., a dr}, place, without springs of water. A moral wilderness is meant, for them—I'iz., on account of the punishment inflicted according to the preceding prophecy on the enemy ful Edomites {v. 6). bullocks . . . bulls—the young and old Edomites : aM classes, dust—ground. 8. recompenses for the controversy of ZIon—t. e., the year when God will probably the blessings set forth in tliis chapter are included in the causes for joy (ch. 55. 12). rose—rather, tfie meadow saffron, an autumnal flower with bulbous roots; so Syriac translation. H, glory of Lebanon—its ornament, viz., its cedars (ch. 10. 34). excellency of Carmel retaliate on those who have contended with Zion. Her controversy is His. Edom had thought to extend its borders by laying hold of its neighbour's lands, and had instigated Babylon to cruelty towards fallen Judah (Psalm tu'2., its beauty. Sharon—famed for its fertility, see . . . glory of the Lord . . . excellency—(Ch. 40. 5, 9.) Whilst the wilderness which had neither "glory" nor "excellency" sliall have both "given to it," the Lord shall have 137.7; Ezekiel 36.5); therefore Edom shall suffer the same herself (Lamentations 4, 21, 22). The final winding up of the controversy between God and all enemies of Him and His people is also shadowed forth (ch. 61. 2; 63. 4; 66. 11-16; Malachi 4. 1,3; 2 ThesSalonians 1.7,8,9; Revelation 11.18; all the " glory" and " excellency" ascribed to Him, not to the transformed wilderness (Matthew 5. 16). 3. Strengthen. . . hands . . . confirm . . . knees—The Hebrew {bt "strengthen" refers to the strength residing in the hatut
18. 20 ; 19. 2). 9. Images from the overthrow of Sodom and Sennacherib Invadeih Judea. ISAIAH XXXVI. RabalMkeh SolicUeth the People to Revolt fur grasping and holding a thing manfully; "confirm," to rib was thought by Hezekiah the opportune time to refuse tlie long-paid tribute; Egypt and Ethiopia, to secure aa ally against Assyria on their Asiatic frontier, promised help; Isaiah, whilst opposed to submission to Assyria, advised reliance on Jeliovah, and not on Egypt, but his advice was disregarded, and so Sennacherib Invaded Judea, 712 B. c. He was the builder of the largest ol the excavated palaces, that of Koyuujik. Hincks has deciphered his name in the inscriptions. In the third yeai of his reign, these state that he overran Syria, took Sidon and other Phoenician cities, and then passed to South-west Palestine, where he defeated the Egyptians and Ethiopians (cf. 2 Kings 18. 21; 19.9). His subsequent retreat, after his host was destroyed by God, is of course suppressed in the inscriptions. But other particulars inscribed agree strikingly with the Bible; the capture of the " defenced cities of Judah," the devastation of the country and deportation of its inhabitants; the increased tribute Imposed on Hezekiah—thirty talents of gold—this exact number being given in both; the silver is set down in the inscriptions at 800 talents, in the Bible 300; the latter may have been the actual amount carried off, the larger sum may include the silver from the temple doors, pillars, &c. (2 Kings 18. 16). 1. fourteenth—the third of Sennacherib's reign. His ultimate object was Egypt, Hezekiah's ally. Hence he, with the great body of his army (2 Chronicles 32. 9), advanced towards the Egyptian frontier, ia South-west Palestine, and did not approach Jerusalem. 3. Rahsliakeh—In 2 Kings 18. 17, Tartan and Rabsaris are joined with him. Rabshakeh was probably the chief leader; Itab is a title of authority, " chief—cup-bearer." Lachish—a frontier town south-west of Jerusalem, in Judah ; represented as a great fortified city in a hilly and fruitful country in the Koyunjik bas-reliefs, now in the British Museum; also, its name is found on a slab over a figure of Sennacherib on liis throne, upper pool—the side on which the Assyrians would approach Jerusalem coming from the south-west (note, ch. 7. 3). 3. Ellakim—successor to Shebna, who had been " over the household," i. e., chief minister of the king; in ch. 22. 15-20, this was foretold, scribe—secretary, recorder lit., one who reminds; a remembrancer to keep the king informed on important facts, and to act as historiographer. In 2 Kings 18. 18, the additional fact is given, that the Assyrian envoys "called to the king," in consequence of which Eliakim, &c., "came out to them." 4. great king-the usual title of the Persian and Assyrian kings, as they had many subordinate princes or kings under them over provinces (ch. 10. 8). 5. conitsel—Egypt was famed for its wi.sdom. 6. It was a similar alliance with So (i. e., Sabacho, or else Sevechus), the Ethiopian king of Egypt, which provoked the Assyrian to invade and destroy Israel, the northern kingdom, under Iloshea. 7. The Assyrian mistakes Hezekiali's religious reforms whereby he took away the high places (3 Kings 18. 4) as directed against Jehovah. Some of the high places may have been dedicated to Jeliovah, but worshipped under the form of an image in violation of the second commandment: the " brazen serpent," also (broken in pieces by Hezekiah, and called Nehushtan, "a piece of brass," because it was worshipped by Israel) was originally set up by Ood's command. Hence the Assyrian's allegation has a specious colour : you cannot look for help from Jehovah, for yourking has " taken away His altars." to Jei-usnlcin — (Deuteronomy 12.5, 11; John 4.20.) 8. give pledges—a taunting challenge. Only give the guarantee that you can supply as many as 2000 riders, and I will give thee 2000 horses. But seeing that you have not even this small number (Note, ch. 2. 7), how can you stand against the hosts of Assyrian cavalry? The Jews tried to supply their weakness in this "arm" from Egypt (ch. 31. the firmness with which one keeps his ground, so as not to be dislodged by any other. [Maureb.] Encourage the .Tews, now desponding, by the assurance of the blessings jiroinised. fearful Margin, hasty, i.e., with a heart fluttered with agitation, with—the Hebrew is more forcible than the English Version "God will come, vengeance! tiven God, a recompense!" The sense Is the same. 5, 6. Language fig. descriptive of the joy felt at the deliverance liom Assyria and Babylon, lit., true of the antitypical times of Messiah and His miracles (see Margin references). G.leap— fulfllled(Acts3.8; 14.10). slug—joyful thanksgivings. Ill . . . wilderness . . . waters—(Ch. 41. 18.) 7. parcliecl ground—rather, "the mirage (Hebrew, Sharab, the sun's heat) shall become a (real) lake." The sun's rays refracted on the glowing sands at mid-day give the appearance of a lake of water, and often deceive the thirsty traveller (cf. Jeremiah 2. 13; eh. 41. 18). dragons— rather, jackals, each— yiz., jackal, grass—rather, " a du'eHing or receptacle (answering to the previous " habitation") for reeds," &c. (which only grow where there is water. Job 8. 11). Where once there was no water, water shall abound. 8. higliway—such a causeway (raised way, from a Hebrew root, to cast up) as was used for the march of armies ; valleys being filled up, hills and other obstructions removed (ch. 62. 10; cf. ch. 40. 3, 4). way of Iiollness —Hebraism for the holy way. Horsley translates, "the way of the Holy One;" but the words that follow, and i'.
10, show it is the way leading the redeemed back to Jerusalem, both the litei-al and the heavenly (ch. 52. 1; Joel
3. 17; Revelation 21. 27); still Christ at His coming again shall be the Leader on the way, for which reason it is called, "The way of the Lord" (ch. 40. 3; Malachi 3. 1). it shall he for those : tlie wayfaring men—rather, " He (the Holy One) shall be with them, walking in tlie way." [HoKSLEY.] thongh fools—rather, "And (even) fools,"i.e., the simple sliall not go astray, viz., because "He shall be with them" (Matthew 11. 25; 1 Corinthians 1. 26-28). 9. BTo lion—such as might be feared on tlie way through the wilderness which abounded in wild beasts, back to Judea. Every danger shall be warded off the returning people (ch. 11. 6-9; Ezekiel 34. 25; Hosea 2. 18). Cf. spiritually, Proverbs 3. 17. 10. Language lit., applying to the return from Babylon ; fig. and more fully to the completed redemption of both literal and spiritual Israel, joy upon . . . heads—(Psalm 126. 2.) Joy manifested in their countenances. Some fancy an allusion to the custom of pouring oil "upon the head," or wearing chaplets in times of public festivity (Ecclesiastes 9. 8).
CHAPTER XXXVI.
Ver. 1-22. Sennacherib's Invasion; Rabshakeh's Blasphemous Solicitations; Hezekiah is toi.d of THEM. This and chaps. 37., 38., 39., form the historical appendix closing the first division of Isaiah's prophecies, and were added to mnke the parts of these referring to Assyria more intelligible. So ch. 52., in Jeremiah; ef. 2 Kings 25. The section occurs almost word for word (2 Kings 18. 13, 17-20, 97); 2 Kings 18. 14-16, however, is additional matter. Hezekiah's "writing" also is in Isaiah, not in Kings (ch. 38. 9-20). We know from 2 Chronicles 32. 32 that Isaiah wrote the acts of Hezekiah. It is, therefore, probable, that his record here (ch. 36.-39.) was incorporated into tlie book of Kings l)y its compiler. Sennacherib lived, according to Assyrian inscriptions, more than twenty years after his invasion; but, as Isaiah survived Hezekiah (2 Chronicles 82. 32), who lived upwards of fifteen years after the invasion (ch. ^.5), the record of Sennacherib's death (ch. 37. 38) is no objection to this section having come from Isaiah ; 2 Chronicles 32. is probably an abstract drawn from Isaiah's account, as the chronicler liimself implies («. .32). Pul was probably the 1). 9. captain—a governor under a satrap; even Ae commands more horsemen than this. 10. A boastful Inference from the past successes of Assyria, designed to luflu« ence the Jews to surrender: their own principles bound them to yield to Jehovah's will. He may have, heard, from partisans In Judah what Isaiali had foretold (ch. 10, last of the old dynasty, and Sargon, a powerful satrap, who contrived to possess himself of supreme power, and found a new dynasty (see note, ch. 20. 1). No attempt was made by Jiulah to throw off the Assyrian yoke during nls vigorous reign. The accession of his son Sennache468
5, 6). 11. Syrian—rather, Aranwan: the language spo Uea north and east of Palestine, and understood by LUa Aa-
ISAIAH XXXVII.
Hezekiah Sends to the Prophet.
Sennacherib'' i BlaiphenLOU), Letter.
Syrians as belonging to the same family of languages as their own : nearly akin to Hebrew also, though not intel-
Is difterent from that for "servants" in v. 5. blasphemed me—fCh. 30. 20.) 7. blast—ratlier, " I will put a spirit (ch. lifjible to tlie multitude (cf. 2 Kings 5. 5-7). Aram means a hic/h ^/)i</,an<l includes parts of Assyria as well as Syria. Jews' language—The men of Judali since the disruption of Israel, claimed the Hebrew as their own peculiarly, as
28. 6; i Kings 22. 23) into him," i. e., so influence his judgment that when he hears the report {v. 9, concerning Tirhakali), he shall return [Gesenius]; the "report" also of tlie destruction of his army at Jerusalem, reaching Sennacherib, whilst he was in the south-west of Palestine on the borders of Egypt, led him to retreat, by the sword {v. 38.) 8. returned— to the camp of iiis master. Libnah—meaning whiteness, the Blanche-garde of the Crusaders. [Stanley.] Eusebius and Jebojik place it more south, in the district of Eleutlieropolis, ten miles north-west of Lachish, which Sennacherib had captured {Note, ch. 30. 2). Libnah was in Judea and given to the priests (1 Chronicles 6. 54, 57). 9. Tlrhaltah—(see Notes, ch. 17. 12; 18.6). Egypt was in part governed by three successive Ethiopian monarchs, for forty or fifty years: Sabacho, Sevechus, and Tirhakah. Sevephus retired from Lower Egypt owing to the resistance of the priests, whereupon Sethos, a prince-priest, obtained supreme power with Tanis (Zoan In Scripture), or Memphis, as his cajji-
If they were now the only true representatives of the whole Hebrew twelve tribes, ears of . . . people on . . . wall—the interview was within hearing distance of the city. The people crowded on the wall, curious to hear the Assyrian message. The Jewish rulers fear that it will terrify the people, and therefore beg Rabshakeh to speak Aramean. Vi. Is it to thy master and thee that I am sent? Nay, it is to the men on the xvall, to let tliem know (so far am I from wishing them not to hear, as you. would wish), tliat unless they surrender, they shall be reduced to the direst extremities of famine in tlie siege C2 Chronicles 32.
11, explains the word here), viz., to eat their own excrements; or, connecting, "that they may eat," &c., with "sit upon the wall;" who, as they hold the wall, are knowingly exposing themselves to the direst extremities. [MAURp;n.] Isaiali, as a faithful historian, records the filthy and blaspliemous language of the Assyrians, to mark aright the true character of the attack on Jerusalem. 13. Rabshakeh speaks louder and plainer than ever to the men on the wall. 15. The foes of God's people cannot succeed against them, unless they can shake their trust in Him (cf. v. 10). 16. agreement . . . by . . . present —rather, "make peace with me;" lit., blessing, so called from the mutual congratulations attending the ratification of peace. So Chaldeb. Or else, "Do homage to me." [HoKSiEY.] come ont—surrender to me; then you may remain in quiet possession of your lands till my return from Egypt, when I will lead j'ou away to a land fruitful as your own. Rabshakeh tries to soften, in the eyes of the Jews, the well-known Assyrian policy of weakening the vanquished by deporting them to other lands (Genesis 47. 21; 2 Kings 17. 6). 19. Hamath . . . Arpliad—(iVofi, ch. 10. 9.) Scpharvnim lit., the tivo scribes : now Sippliara, on the east of Euphrates, above Babylon. It was a just retribution (Proverbs 1. 31 ; Jeremiah 2. 19). Israel worshipped the gods of Sepharvaim, and so colonists of 8epharvaim were planted in the land of Israel (thenceforth called Samaria) by the Assyrian conqueror (2 Kings 17.24; cf. 2 Kings 18.34). Samaria— Shalmaneser began the siege against Hoshea, because of his conspiring with So of Egypt (2 Kings 17. 4). Sargon finished it; and, in his palace at Khorsabad, has mentioned the number of Israelites carried captive—27,280. [G. V. Smith.] 20. (Cf. ch. 10. 11 ; 2 Chronicles .32. 19.) Here he contradicts his own assertion (v. 10), that he had "come up against the land with the Lord." Liars need good memories. He classes .Tehovah with the idols of the other lands; nay, thinks Him inferior In proportion as Judah, under His tutelage, was less than the lands under the tutelage of the idols. 21. not a word—so as not to enter into a war of words with the blasphemer (Exodus 14. 14; Jude 9). 22. clothes rent—in grief and horror at the blasphemy (Matthew 20. 65). tal. The Ethiopians retained Upper Egypt under Tirhakah, with Tliebes as the capital. Tirliakali's fame as a conqueror rivalled that of Sesostris ; he, and one at least of the Pharaohs of Lower Egypt, were Hezekiah's allies against Assyria. The tidings of his approach made Sennacherib the more anxious to get possession of Jerusalem be/ore his arrival, sent,—2 Kings 19. 9 more fully expresses Sennaclierib.'s eagerness by adding "again." 10. He tries to influence Hezekiah himse,)\ as Pabsliakeh had addressed tlie people. God . . . deceive— (Cf. Numbers'
23. 19). 11. all lands—(Ch. 14. 17.) He does not dare to enumerate Egypt in the list. 12. Gozan— in Mesopo-- tamia, on the Chabour (2 Kings 17. 6; 18.11). Gozan is the name of the district, Chabour of the river. Harnn — more to the west. Abraham removed to it from Ur (Genesis 11. 31), the Carrce of the Romans. Rezeph—farther west, in Syria. Eden—there Is an ancient village, Adna, nortli of Bagdad. Some think Eden to be the name of a region (of Mesopotamia or its vicinity) in wliich was Paradise; Paradise was not Eden itself (Genesis 2.8). "A garden in Eden." Telassar—now Tel-afer, west of Mosul. [Layard.] Tel means a hill in Arabic and Assyrian names. 13. Ilena . . . Ivah—in Babylonia. From Ava colonists had been brought to Samaria (2 Kings 17. 24). 14. spread—unrolled the scroll of writing. God knows our necessities before we ask Him," but He delights in our unfolding them to Him with filial confidence (2 Chronicles
20. 3, 11-13). 10. dwellestthe Shechinah, or fiery symbol of God's presence, dwelling in the temple with His people, is from Shachan to dwell (Exodus 25. 22; Psalm 80. 1 ; 99. 1^. cherubim—derived by transposition from either a Hebrtiv root, "Rachab," to ride; or rather, "Barach," to bless. Tliey were formed out of the same mass of pure gold as tlie mercy-seat itself (Exodus 25. 19, Margin). The phrase, "dwellest between the cherubim," arose from their position at eacli end of the mercy-seat, while the Shechinah, and the awful name, Jehovah, in written letters, ivere in the intervening space. They are so inseparably associated with the manifestation of God's glory, that whether the Lord is at rest or ir. motion, they always are mentioned with Him (Numbers 7. 89 ; Psalm 18.10). (1.) They are first mentioned (Genesis 3. 24) " on the edge of (as " un the east" may be translated) Eden; the Hebrew for "placed" is properly to "place in a tabernacle," whicli implies that this was a local tabernacle in which the. symbols of God's presence were manifested suitably to CHAPTER XXXVII.
Ver. 1-38. Continuation of the Narrative in Chap.
SO. l.sackclotli—(iVofe, ch. 20. 2.) house of the Tord—the sure resort of God's people in distress (Psalm 73. 16, 17; 77.
13). 2. unto Isaiah—implying the importance of the prophet's position at the time; the chief officers of the court are deputed to wait on him (cf. 2 Kings 22. 12-14). 3. rebuke i. e., the Lord's rebuke for His people's sins (Psalm 149. 7; Hosea 5. 9). blasphemy — blasphemous railing of Rabshakeh. the children, &c.—a proverbial expression for. We are In the most extreme danger, and have no power to avert it (cf. Hosea 13.'13). 4. hear—take cognizance of (2 Samuel 16. 12). reprove—will punish him for the words, &c. (Psalm 50. 21). remnant—the two tribes o< the kingdom of Judah, Israel being already captive. Isaiah Is entreated to act as intercessor with God. G, •ervants — youths, mere lads, implying disparagement, not au embassy of venerable elders. The Hebrew tlie altei-ed circumstances in which man, after the fall, came before God. It was here that Cain and Abel, and tlie patriarchs down to the flood, pi-esented their offerings : and it is called " the presence of the Lord" (Genesis
4. 16). When those symbols were removed at the close of that early patriarchal dispensation, small models of them were made for domestic use, called, in Clialdee, Seraphim or Teraphim. (2.) The cherubim, in the Mosaic taberna(!le and Solomon's temple, were the same in form as those at the outskirts of Eden: compound figures, combining the distinguishing properties of several creatures: the ox, 469
Dcslruclion of Sennacherib Predicted. ISAIAH XXXVII. An Angel Slayelh the Assyrians. chief aiTiDug tlie tameand useful animals; *,he lion among ever, English Version is supported by ch. 3;?. 13; 45.6,21; tlie wild ones; the eagle among birds; and man, the head of all (llie original headship of man over the animal kingdom, about to be restored iu Jesus Christ, Psalm 8.4-8, is also implied in this combination). They are, throughout Scripture, represented as distinct from God; they could hot be likenesses of Him which He forbade in any shape.
48. 5. 27. Tlierefore—Not because of thy power, but because I made them unable to withstand thee, gratis— which easily withers (ch. 40.6; P.salm 37.2). on... house-tops—which having little earth to nourish it fades soonest (Psalm 12;). 6-8). corn blasted before it be grown up—Smith translates, "The corn-field (frail and tender), before the corn is grown." 28. abode—rather, sitting down (Psalm 139. 2). The expressions here describe a man's whole course of life (Deuteronomy 0. 7; 28. 6; 1 Kings 3. 7; Psalm 121. 8). There is also a special reference to Sennacherib's first being at home, then going forth against JudaU and Egypt, and raging against Jehovah (v. 4). 29. tumult —insolence, hook in . . . nose—like a wild beast led by a ring through the nose, he shall be forced back to his own country (cf. Job 41. 1,2; Ezekiel 19.4; 29.4; 38.4). In a bas-relief of Khorsabad, captives are led before the king by a cord attached to a hook, or ring, passing through the under lip or the upper lip, and nose. 30. Addressed to Hezekiah. sign—a token which, when fulfl Ued, would assure him of the truth of the whole prophecy as to the enemy's overthrow. The two years, in which they were sustained by the spontaneous growth of the earth, were the two in which Judea had been already ravaged by Sennacherib (ch. 32. 10). Thus translate, "Ye did eat (the first year) such as groweth of itself, and in the second year that, &c.,but in this third year sow ye," &c., for in this year the land shall be delivered from the foe. The fact tliat Sennacherib moved away his camp immediattly after shows that the first two years refer to the past, not to the future. [Rosenmuller.] Others, referring the first two years to the future, get over the difficulty of Sennacherib's speedy departure, by supposing that year to have been the sabbatical year, and the second year the jubilee; no indication of this appears in the context. 31. remnant— Judah remained after the ten tribes were carried away; also those of Judah who should survive Sennacherib's Invasion are meant. 33. witlx shields— He did coma near it, but was not allowed to conduct a proper siege, bank—a mound to defend the assailants in attacking the walls.' 34. (See v. 29, 37; ch. 29. 5-8.) 35. I will defend Notwithstanding /TeseAi'a/i's measures of defence (2 Chronicles 32. 3-5), Jehovah was its true defender, miite own sake—since Jehovah's name was blaspliemed by .Sennacherib (i;. 23). David's sake—on account of His promise to David (Psalm 132. 17, 18), and to Messiah the heir of David's throne (ch. 9. 7; 11. 1). 36. Some attribute the destruction to the agency of the plague (Note ch. 3-3. 24), which may have caused Hezekiah's sickness, narrated immediately after; but ch. 33. 1, 4, proves that the Jews spoiled the corpses, which they would not have dared to do, had there been on Uiem infection of a plague. The secondary agency seems, from ch. 29. 6 ; 30. 30, to have been a storm of hail, thunder, and lightning (cf. Exodus 9. 22- (3.) They are introduced iu tlie third or gospel dispensation (Revelation i. 6), as livimg creatures (not so well translated "beasts" in English Version), not angels, but beings closely connected with the redeemed Church. So also in Ezekiel 1. and 10. Thus, throughout the three dispensations, they seem to be symbols of those who in every age should officially study and proclaim the manifold wisdom of God. thou alone lit., " Thou art He tvho alone art God of all the kingdoms;" whereas Sennacherib had classed Jehovah with, the heathen gods, he asserts the nothingness of the latter and the sole lordship of the former. IT. ear . . . eyes singular, plural. When we wish to hear a thing we lend one ear; when we wish to see a thing we open both eyes. 18. Have laid waste—conceding the truth of the Assyrian's allegation (ch. 36. 18-20), but adding the reason, " For they were no gods." 19. cast . . . gods into . . . fire—The policy of the Assyrians in order to alienate the conquered peoples from their own countries was, both to deport them elsewhere, and to destroy the tutelary idols of their nation, the strongest tie which bound them to their native land. The Roman policy was just the reverse. 20. The strongest argument to plead before God in prayer, the }imiour of God (Exodus 32. 12-14 ; Psalm 83. 18; Daniel 9.
18, 19). 21. Wliereas t!ion Iiast prayed to me i. e., hast not relied on thy own strength, but on me (cf. 2 Kings 19.
20). " That which thou hast prayed to me against Sennacherib, &e., I have heard" (Psalm 65. 2). 23. Transition to poetry: in parallelism, virgin. . . daughter — honourable terms. " Virgin" implies that the city is, as yet, inviolate. " Daughter" is an abstract collectivefeminine personitication ol t\\e population, the child of the place denoted (Note, ch. 23. 10; 1. 8). Zion and he)- inhabitants, shaken . . . head—in scorn (Psalm 22. 7 ; 109. S; Matthew 27. 39). With us to shake the head is a sign of denial'or displeasure; but gestures have different meanings in dit Terent countries (ch. 58. 9 ; Jizekiel 2.). 6 ; Zephaniah 2. 15). 23. Whom—Not an idol. 24. said—virtually. Hast thou within thyself? height—imagery from the Assyrian felling of trees in Lebanon (ch. 14. H; 3:^.9); fig. for, "I have carried my victorious army througli the regions most ditflcult of access, to the most remote lands." sides—rather, recesses. [G. V. Smith.] fir trees—not cypresses, as some translate; pine foliage and cedars are still found on the north-west side of Lebanon. [Stanley.] hciglit of . . . border— In 2 Kings 19. 2.3, "the lodgings of his borders." Perhaps on the ascent to the top there was a place of repose or caravansery, vvhicii bounded the usual attempts of jjersons to ascend. [Baknes.] Here, simply, "its extreme height." forest of . . . Carmel—rather, " its tliickest forest." Carmcl expresses thick lu.xuriance (Note, ch. 10. 18; 29. 17). 25. digged, and drunk water—In 2Kings W.'li,\t\s" strange waters." I have marched into foreign lands where I had 25). The simoon belongs rather to Africa and Arabia, than Palestine, and ordinarily could not produce such a destructive effect. Some few of the army, as 2 Chronicles
32. 21 seems to imply, survived and accompanied Sennacherib home. Herodotus (2. 141) gives an account confirming Scripture in so far as the sudden discomfiture of the Assyrian array is concerned. The Egyptian priests told him that Sennacherib was forced to retreat from Pelusium owing to a multitude of field-mice, sent by one of their gods, having gnawed the Assyrians' bow-strings and shield-straps. Cf. the language (v. Xi), "He shall not shoot an arrow there, nor come before it with shields," which the Egyptians corrupted into their version of the story. Sennacherib was at the time with a part of his army, not at Jerusalem, but on the Egyptian frontier, south-west of Palestine. The sudden destruction of the host near Jerusalem, a considerable part of his whole army, as well as the advance of the Ethiopian Tirhakah, indutied him to retreat, which the Egyptians accounted for in a way honouring to tlieir own gods. The mouse was the Egyptian emblem of destruction. The Greek Apollo was called Sminthian, from a Cretan woi'd for a mouse ; as a tutelary god of agriculture, he was represented with one foot upon a mouse, since field-mice hurt corn. Tiie Assyrian iuscripto dig wells for the supply of my armies; even the natural destitution of water there did not impede my march, rivers of . . . besieged places—rather, " the streams (artificial canals from the Nile) of Egypt." "With the sole of my foot," expresses that as soon as his vast armies marched in to a region, the streams were drunk up by them or rather, that the rivers proved no obsti-nction to the onward march of his armies. So ch. 19. 4-6, referring to Egypt, " the river-6)vjo/i:s of de/i»?ice—sliall be dried up." Horsley translates the Hebrew for "besieged places," rocks. 2G. Reply of God to Sennacherib, long ago—join, rather, with "I have done it." Thou dost boast that it is all by thy counsel and might: but it is / who, long ago, have ordered it so (ch. 22. 11); thou wcrt but the instrument in my hands (ch. 10. 5, 15). This was the reason why " the Inhabitants were of small power before thee " (v. 27), viz., Uiat I ordered it so ; yet thou art in my hands, and I know lliy ways {v. 28), and I will check thee (v. 29). Connectalso, " i from ancient times have arranged ('formed') It." How470
ISAIAH XXX vni.
The Sun goelh Ten Degrees Backward.
Hteekiah has his Life Prolonged.
tions, of couFKe, suppress their own defeat, but nowhere
Testament legal righteousness was, however, a standard very much below tiie «ptn< of the law as unfolded by Christ (Matthew 5. 20-48 ; 2 Corintliians 8. 0, 14, 17.) wei>tsoi-e— JoSEPHUSsays, the reason why he wept so sorely, was that being childless, he was leaving the kingdom without a successor. How often our wishes, when gratified, prove curses .' Hezekiah lived to have a son ; tliat son was the idolater Manasseh, the chief cause of God's wrath against Judali, and of the overthrow of the kingdom (2 Kings 2;!. boiust of having taiieu Jerusalem ; and the only reason to be given for Seiinaclierib not having, amidsthis many subsequent expeditions recorded in the monuments, returned to Juilali, is tl'.e terrible calamity ne had sustained there, wliicli coiiviixced liim that Hezekiah was under the Divine protection. Rawlixson says. In Sennacherib's account of his wars witli Hezekiah, inscribed with cuneiform characters in the hall of the palace of Koyunjik, built by him (140 feet long by 120 broad), wherein even the Jewish physiognomy of the captives is portrayed, there occurs a remarkable passage; after his mentioning his •aking two hundred thousand captive Jews, he adds, "Tlien I prayed unto God;" the only instance of an Inscription wherein the name of God occurs without a heatlien adjunct. The 46th Psalm probably commemorates JuJah's deliverance. It occurred in one " niglit," according to 2 Kings 19. 35, with which Isaiah's words, " wlien tliey arose early in the morning," <fec., are in undesigned coincidence, tliey . . . they the Jews . . . the Asai/rianx. 37. dwelt in Nineveh—for about twenty years after liis disaster, according to the inscriptions. The 2G, 27). 4. In 2 Kings 20. 4, the quickness of God's answer to the prayer is marked, "afore Isaiah had gone out into the middle court, tlie word of the Lord came to liini: i. e., before lie had left, Hezekiali, or at least when he had just left him, and Hezekiali was in the act of praying alter having heard God's message by Isaiah (cf. ch. 05. 24 ; I'salm
32. 5; Daniel 9. 21). 5. God of Dnvid thy father—God remembers tlie covenant with tlie father to the children (E.YOdus 20. 5; Psalm 89. 28, 29). tears—(Psalin 56. 8.) days. . . years—man's years, however many, are but as so many days (Genesis 5. 27). 6. In 2 Kings 20. 8, after this vierse comes the statement which is put at the end, iu order not to interrupt God's message (f. 21, 22) by Isaiali (v. 5-8). will deliver—tlie city was already delivered, but here assurance is given, that Hezekiah shall have no viore to fear from the Assyrians. 7. sign—a token tliat God would fulfil His promise, that Hezekiah sliould " go up into tlie house of the Lord the third day" (2 Kings 20. 5, woixl, "dwelt," is consistent with any indefinite length of time. Nineveh, so called from Ninus, i. e., Nimrod, its founder; liis name means exceedingly impiom rebel ; he subverted tlie existing patriarchal order of society, by setting vipasystem of chieftainship, founded on conquest; the liunting field was liis training school for war; he was of the race of Ham, and transgressed the limits marked
8); tlie words in italics are not iu Isaiali. 8. bring again —cause to return (Joshua 10. 12-14). In 2 Kings 20. 0, 11, the choice is stated to have been given to Hezekiali, wliether the shadow should go forwaril, or go back, ten degreesi. Hezekiah replied, "It is a light tiling (a less decisive mii-ade) for the shadow to go down (its usual direction) ten degrees : nay, l)ut let it return backward ten degrees;" so Isaiah cried to Jeliovah tliat it sliould be so, and it was so (cf. Joshua 10. 12, 14). sun-dial of Aiiaz—IlEltonoTUS by God (Genesis 10. 8-11, 25), encroaching on Sheni's portion ; he abandoned Babel for a time, after the miraculous confusion of tongues, and went and founded Nineveli; he was, after death, worshipped as Orion the constellation
Job 9. 9; 38. 31). 38. Nlsroch—iVisr, in Semitic, means eagle ; the termination och, means great. Tlie eagie-headod human figure in Assyrian sculptures is no doubt Nisroch, tlie same as Asshur, the chief Assyrian god; the corresponding goddess was Asheera, or Astarte; (2. 109) states tliat the sun-dial, and the division of the day into twelve hours, were invented by the Babylonians; from tliem Ahaz borrowed the invention. He was one, from his connection with Tiglath-pileser, likely to have done so (2 Kings 16.7,10). "Shadow of the degrees" means the shadow made on the degrees. Josephus tliinks these degrees were steps ascending to the palace of Ahaz; the time of day was indicated by the number of steps reached Ijy the shadow. But probably a sun-dial, strictly so, called. Is meant; It was of such a size, and so placed, that Hezekiah, when convalescent, could witness the miracle from his chamber. Cf. iJ. 21, 22 with 2 Kings 20.9, where translate, shall this shadow go forward, &c. ; the dial was no doubt in sight, probably " in the middle court" (2 Kings 20. 4), the point where Isaiah turned back to announce God's gracious answers to Hezekiah. Hence this particular sign was given. The retrogression of the shadow may have been effected by refraction; a cloud denser than the air interposing between the gnomon and dial would cause the phenomenon, which does not take from the miracle, for God gave him the choice whether the shadow should go forward or back, and regulated the time and place. Bosanquet makes the this means a "grove," or sacred tree, often found as the eyml)ol of the heavenly hosts (Saba) in the sculptures, as Asshur the Eponymus hero of Assyria (Genesis 10. 11) answered to the sun or Baal, Belus, the title of office. Lord. This explains "image of the grove" (2 Kings 21.7). The eagle was worshipped by the ancient Persians and Arabs. JBsar-haddon—In Ezra 4. 2 he is mentioned as having brought colonists into Samaria. He is also thought to have been the king who carried Manasseh captive to Babylon (2 Chronicles 33. 11). He built the palace on the mound Nebbi-yunus, and that called the south-west palace of Nimroud. The latter was destroyed by fire, but his name and .wars are recorded on the great bulls taken from the building. He obtained his building materials from the north-west palaces of the ancient dynasty, ending in Pul.
CHAPTER XXXVIII.
Ver. 1-22. Hkzekiah's Sickness; perhaps connected WITH TUK Pr.AOUE OR BLAST WHEEEBY THE ASSYRIAN Army had been Destroyed. 1. Set . . . house in order —Make arrangement as to the succession to the throne; 14t,h year of Hezekiah to be 689 B. c, the known year of a solar eclipse, to which he ascribes the recession of the shadow. At all events, there is no need for supposing any revolution of the relative positions of the sun and earth, but merely an effect produced on the sliadow (2 Kings 20.9-11); that effect was only local, and designed for the satisfaction of Hezekiah, for tlie Babylonian astronomers and king " sent to inquire of the wonder that was done in the land" (2 Chronicles 32. 31), implying that for he liad then no son; and as to thy other concerns, thou tihalt die—speaking according to the ordinary course of the disease. His being spared fifteen years was not a change in God's mind, but an illustration of God's dealings being unchangeably regulated by the state of man in relation to Him. 3. The couches in the East run along the walls of houses. He turned away from the spectators to hide his emotion and collect his tlioughts it had not extended to their country. No mention of any instrument for marking time occurs before this dial of Ahaz, 700 B. c. The first mention of the "hour" is made by Daniel at Babylon (Daniel 3. 6). 9-20. The prayer and thanksgiving song of Hezekiah is only given here, not in the parallel passages of 2 Kings and 2 Chronicles; v. 9 Is the heading or inscription. 10. cutting off—Rosenmulfor prayer. 3. He mentions his past religious consistency not as a iMiast, or a ground for justification, but according to tlie Old Testament dispensation, wherein temporal rewarfls I'as long life, &c.. Exodus 20. 12) followed legal obedience, he makes his religious conduct a plea for asking the prolongation of his life, walked—life is a journey the pious "walk" with God" (Genesis 5.24; 1 Kings 9.4). perfect sincere; not absolutely perfect, but aiming towards It (.Mattliew 5. 45); single-minded In walking as in the presence of God (Genesis 17. 1). The letter oi the Old
T.'E.VL translates, "the meridian;" when the sun stands in the zenith : so " the perfect day" (Proverbs 4. 18'. Rather, "in the tranquillity of my days," i. e., that period of life
HezekwiKs Sony of Thanksgiving. ISAIAH XXXIX. His Error in the Display of his Richei.
I might now look forward to a tranquil reign. [Maurer.] The Hebrew is so translated (cli. 62. 6, 7). go <o— ratlier, "go uito," as in cli. 46. 2. [Maurer.] residue of my years—tliose wliich 1 had calculated on. God sends sickness to leach man not to calculate on the morrow, but to live more wholly to God, as if each day were the last. 11. Iord . . . Lord—The repetition, as in v. 19, expresses the excited feeling of the king's mind. To see the Lord (" Jehovah") is flg. for, to enjoy His good gifts. So, In a similar connection (Psalm 27. 13), "I had fainted, unless I had believed toseethe goodness of the Lord in tlie Land of the living" (Psalm 34. 12); " AVhat man is he ttiat desireth life that lie may see good f" world—ratlier, translate, "among the inhabitants of tlie land of stillness," i. e., Hades [M.M'KER], in parallel antithesis to " tlie land of the living" in the first clause. Tlie Hebrew comes from a tlve convalescence, which he expressed, "Thou m*i« recover me." [Maurer.] 17. for peacinstead of the prosperity wliicli I had previousl.v. great btttei-iiess lit., bitterness to me, bitterness ; expressing intense emot ion. In love lit., attac/iment, such as joins one to anothe'' tenderly "Thou hast been lovingly attached to me from the pit;" a pregnant phrase for. Thy love has gone down to the pit, and drawn me out from it. Tlie "pit" is here simply death, in Hezekiah's sense; realized in its fulness only in reference to the soul's redemption from hell by Jesus Christ (ch. 61. 1), who went down to tlie pit for that purpose Himself (Psalm 88.4-6; Zechariali 9. 11, 12; Hebiews 13.
20). "Sin" and sickness are connected (Psalm 103.3; cf. ch. 53. 4, with Matthew 8. 17; 9. 5, 6), especially under the Old Testament dispensation of temporal sanctions; but even now, sickness, tliough not invariably arising from sin in individuals, is connected with it in the general moral view, cast . . . behind back—consigned my sins to oblivion. The same phrase occurs (1 Kings 14.9; Neheniiah 9. 26; Psjilm 50. 17). Contrast Psalm 00. 8, "Thoa hast set our iniquities befon-e thee, our .secret sins in the light of thy countenance." 18. death—i. e., tlie dead ; Hades and its inhabitants (Job 28. 22; see 7iote, v. 11). Plainly Hezekiah believed in a world of disembodied spirits; his language does not imply what skepticism h;is drawn from root, to rest or cease (Job It. 6). 12. age—ratlier, as tlie parallel "sheplierd's tent" requires hahitatimi, so tlie Arabic. [Gesesius.] departed—is broken up, or shifted, as ,i tent to a difl Perent locality. The same image occurs (2 Corinthians 5. 1 ; 2 Peter 1. 12, 13). He plainly expects to exist, and not cease to be in anotlier state ; as the shepherd still lives, after he lias struck his tent and removed elsewhere. I liave cut ofF—He attriliutes to himself tliat which is Goci'.v will wit li respect to him; because he declares tliat will. So Jeremiah is said to "root out" kingdoms, because lie declares God's purpose of doing so (Jeremiah 1. it, but simply that he regarded the disembodied state as one incapable of declaring the praises of God before men, for it is, as regards this world, an unseen land of stillness
10). The weaver cuts off liis well from the loom wlien completed lob 7. 6 has a like image. Tlie Greeks represented the Fates as spinning and cutting ofT the threads of each man's life, he—God. wltU pining sickness ra Xher, from lite thrum, or thread, which tied the loom to the weaver s beam, from day . . . to nlgUt-?. e., in the space of a single day between morning and night (Job 4.
"the living" alone can praise God on eartli, in reference to which only he is speaking; eh. 57. 1, 2 shows that at this time the true view, of the blessedness of the righteous dead was lield, though not with the full ch-arness of the gospel, which " has brought life and inimorlality to light" (2 Timothy 1. 10). hope for thy tnsth—(I'salm 104. 27.) Their probation is at an end. They can no longer e.xercise faith and hope in regard to thy faithfulness to thy prom-
2)). 13. 1 reckoned . . . that—rather, / composed (my mind, during the niglit, expecting relief in the "morning," so Job 7. 4): for (thai is not, as in the English Version, to be supplied) as a lion He was breaking all my bones. [VlTKlNGA.l (Job 10. 16 i.ses, which are limited to the present state. For "liope" ceases (even in the ease of the go<lly) when sight begins (Romans 8. 24, 25) ; the ungodly have " no hope" (1 Thessalonians 4. 13). Hope in God's truth is one of the grounds of praise to God (Psalm 71. 14; 119.49). Others transtale, " cannot celebrate." 9. living . . . living—emphatic repetition, as in i'. 11, 17; his heart is so lull of the main object of his prayer, that for want of adequate words he repeats the same word, father to the chlldi-en—one generation of the living to another. He probably, also, ;' Lamentations 3. 10, 11.) The Hebre~.i, \n Psalm 131.2, is rendered / qvieted. Or else, "I made ni.vself like a lion (viz., in roaring, through painl. He was so breaking m.v bones!" Poets often compare great groaning to a lion's roaring, so, next verse, he compares his groans to the sounds of other animals (Psalm 22. I). [IMaurer.] 1-4. Rather, "Like a swallow, or a crane" (from a root, to disturb the ivairr, a bh'd frequenting the wateri [Mai'RER], (Jeremiah 8. 7). cHiatter twitter: broken sounds expressive of pain, dove—called by the Arabs the daxighter of mourning, from its plaintive DOte (ch. 59. II). looking upward— to God for relief, undertake for lit., be stirety for me; assure me that I ihall be restored (Psalm 119. 122). 15-20. The secon<i part of the song passes liom pra.ver to thanksgiving at the pra.yer being heard. What shall I say—The language of one at a loss for words to express his sense of the unexpected deliverance, hoth spoken . . . and . . . done It (Numbers 23. 19.) Both promised and performed (1 Tliesealonians .5.21; Hebrews 10.2;!). himself— no one else could have done it (P.salm 9S. 1). go softly. . . In the Iiints at his own desire to live until he .should have a child, the successor to liis throne, to whom he might make known and so perpetuate the memory of God's truth. timtii—faillifulness to His promises; especiall.v In Hezekiah's case. His promise of hearing pmyer. 20. was ready—not in the Hcbretv ; "Jehovah was for my salvation," i. e., saved me (cf. ch. 12. 2). we— I and my people. In the house of the Lord—This song was designed, as many of the other Psalms, as a. form to be used i»:i public worship at stated times, perhaps on every anniversar.v of his recover.v ; hence "all the days of o»r life." lump of flgs—a round cake of figs pressed into a mass (1 Samuel 25. 18). God works by means; the meanest of which He can make effectual, boil—iiitlamed nicer, produced by the plague. H'i. house of tlie Lord—Hence he makes the praises to l)o sung there prominent in his song (V. 20; I'salm 116. l'2-ll, 17-19). bitterir.ess — rather, "on account of the bitterness;" I will beli.ave myself himibly in remembrance of my past sorrow and sickness from which I have been delivered by God's mercy (see 1 Kings 21. 27, 29). In Psalm 42.4, the same Hebrew verb expresses the slow and solemn gait of one going up to the house of God ; it is found nowhere else; hence Uosenmuli.er explains It, "I will reverenfl.v attend the sacred festivals in the temple:" but this ellipsis would he harsh; rather metaphorically the word Is transferred to a calm, soleynn, and submissive walk of lift?. 10. by these—ui'z., by dad's
CHAPTER XXXIX.
Ver. I-S. Hk/.kkiah's Error in thk Pisi'lay of His Riches to thk Hauyi.oxian AMn.vss AiiOK. 1. Nero- <lach-biilndan—Kor 150 years before the overt li row ol Nineveh by (Jyaxares the Mede, .a succession of rulers, mostly viceroys of Assyria, ruled Dnb.vloii, from the time of Nabona.ssar, 717 n. c. That date is called "the Kra of Nal)onas.sar." Pul or Phallukha was then expelled, and H new dynasty set up nt Nineveh, under Tiglatli-pileser. henejils, which are implied in the context (x\ ir>, "He hath Kimself done it" "unto me"). All "men live by tlu'se" benefits (Psalm 104. 27-'!0), "and in all these Is the life of my spirit," i. e., J also live by them ( Oeiiteronotn.v
8. 3). and (wilt) make ine to live—TIh? Hebrrii' is iin-
Ki inirnmis Pul's wile, then retired to I'.jib.vlon, M'ith Nft-
"make ine to live." In this view li<' adds a. yrayer to the confident hope founiled on his eompara472 biiiiassar, her son, whose advent to the 111 rone of Ilabylon, al'ler the overthrow of the old line at Nlneveli, nuukeJ a The Bithyhnian Captivity Foretold, ISAIAH XL. The Promulgation of the Gospel.
CHAPTER XL. new era. Sometimes the viceroys of Babylon made them-
Belves, for a tiiae, independent of Assyria; thus Merodach-balailan at this time did so, encouraged by the AsByriau disaster in tlie Jewish campaign; he liad done so Ver. 1-31. Second Part of the Prophecies of Isaiah. The former were local and temporary in their reference. These belong to the distant future, and are world-wide in their interest; the deliverance from Babylon under Cyrus, wlilch lie liere Ibretells by prophetic suggestion, carries him on to tlie greater deliverance under Messiah, the Saviour of Jews and Gentiles in the present eclectic Church, and the restorer of Israel and"Head of the worldwide kingdom, literal and spiritual, ultimately. As Assyria was the hostile world-power in the former part, wliicli relers to Isaiah's owh time, so Babylon is so in tho latter part, which refers to a period long subsequent. The connecting linlc, however, is furnislied (ch. 39.6) at tha close of the former part. The latter part was written in the old age of Isaiah, as appears from Die greater mellowness of style and tone which pervades it; it is less fiery and more tender and gentle than the former part. 1. Comfort ye—twice repeated to give doulile assurance. Having announced the coming captivity of the Jews In Babylon, God now desires His servants, the prophets (ch. before, and was defeated iu the first yearof Sennaoiierib's reign, as is recorded in cuneiform characters in that monarcli's palace of Koyunjili. Nabopoiassar was the first who estabiislied, pe»ma?ten;^, his independence; his son, Nebucliadnez/.ar, raised Babylon to the position wliich Nineveh once occupied; but from the want of stone near the Lower Kupln-ates, the buildings of Babylon, formed of sun-dried brick, have not stood the wear of ages as Nineveh has. Mcrodach was an idol, the same as tlie god of war and planet Mars (Jeremiah 50. 2). Often kings took their names from their gods, as if peculiarly under their tutelage. So Belshazzar from Bel. Baladan means Bel is his lord. The chronicle of Eusebius contains a fragment of Berosus, stating that Acises, an Assyrian viceroy, usurped the supreuie command at Babylon. Merodacli- (or Berodach) baladan murdered him and succeeded to the throne. Sennacherib conquered Merodach-baladan and left Esar-haddon, his son, as governor of Babylon. Merodach-baladan would naturally court the alliance of Hezekiali, who, like himself, had thrown off the yoke of the Assyrian king, and who would be equally glad of the Babylonian alliance against Assyria; hence arose tlie excessive attention which he paid to the usurper, slek—An additional reason is given (2 Chronicles 32. 31). "The princes of Babylon sent to inquire of the wonder that was done in tlie land," viz., the recession of the sliadow on Almz's sun-dial; to the Chaldean astronomers, sucli a fact would be especially interesting, the dial having been invented at Babylon. 3. glad—It was not the mere act, but the spirit of it, which provoked God (2 Clironicles 32.
52.7), to comfort them; the scene is laid in liabylon; the time, near tlie close of the captivity; the ground of comfort is tlie speedy ending of the captivity, the Lord Himself being tlieir leader, my people . . . your God—correlatives (Jereniiali 31. 33; Hosea 1. 9, 10). It is God's covenant relation with His people, an<I His " word" of promise (v. 8) to their fiorefathers, which is the ground of His interposition in their lielialf, after liaviiig for a time chastised them (ch. 54.8). a. comfortably lU., to tlie heart; not merely to the intellect. Jerusalem—thougli then in ruins, regarded by God as about to be rebuilt; her people are chiefly meant, but the city is personified, ci-j-—publicly and emphatically as a herald cries aloud (v. 3). warfare—the appointed time of her misery (Job 7. 1, Margin ; 14.14; Daniel 10. 1). The ulterior and Messianic reference probably is the definite time ot the legal economy of burdensome rites is at an end (Galatlans 4. 3, 4). pardoned— The Hebrew expresses, that her iniquity is so expiated that God now delights in restoring her. double for all her sins—This can only, in a very restricted sense, hold good of Judali's restoration after the first captivity. For how can it be said her "warfare was accomplished," when as yet the galling yoke of Antiochus and also of Rome was before them? The "double for her sins" must refer to the twofold captivity, the Assyrian and the Roman; at the coming close of this latter dispersion, and then only, can her "Iniquity" be said to be "pardoned," or fully expiated. [Houbigant.] It does not mean double as much as she deserved, but ample punishment in her 23), " Hezekiah rendered not again according to the benefit done unto lilni, for his heart was lifted up ;" also cf. v. 31. God "tries" His people at different times by different ways, bringing out "all that is in their heart," to show tliem its varied corruptions. Cf. David in a similar case (1 Chronicles 21. 1-8). precious things—rather, " the house of his (aromatic) spices;" from a Hebrew root, to break to pieces, as is done to aromatics. silver . . . gold—partly got from tlie Assyrian camp (ch. 33. 4); partly from presents (2 Clironicles 32. 23, 27-29). precious oliitment—used for anointing kings and priests, armour ov e\se vessels In general; the parallel passage (2 Chronicles 32. 27), "treasuries . . . for shields," favours English Version. His arsenal. 3. Wliat . . . vvlience—Implying tliat any proposition coming from the idolatrous enemies of God, with whom Israel was forbidden to form alliance, should have been received with any thing hnt gladness. Reliance on Babylon, ratlier than on God, was a similar sin to the previous reliance on Egypt (ch. 30. and 31). far country —implying that he had done nothing more tlian was proper in sliowiug attention to strangers "from a far country." 4. All—a frank confession of his w/ioie fault; the king submits his conduct to the scrutiny of a subject, because that subject. was accredited by God. Contrast Asa (2 Chronicles 16. 7-10). 5. liord of Iiosts—who has all thy goods at His disposal. 6. days come—120 years afterwaids. Tliis is the first intimation that tlie Jews would be carried to Babylon—the first designation of their place of punishment. The general prophecy of Moses (Leviticus 23.33; Deuteronomy 28. 64); the more particular one of Aliijah in Jeroboam's time (I Kings 14. 13), " beyond tlie river;" and of Ainos 3. 27, "captivity beyond Damascus;" are now concentrated in this specific one as to " Babylon" (Micah 4. 10). It was an exact retribution in kind, that as Babylon had been the instrument of Hezekiah and Judah's sin, so also it should be the instrument of their punishment. 7. sons . . . from thee—the sous which Hezekiah (as Josephus tells us) wished to have («o<e, ch. twofold captivity. Messiah is the antitypical Israel (cf. Matthew 2.15, with Hosea 11.1). He indeed has "received" of sufferings amply more than enouglr to expiate "for our sins" (Romans 5.15, 17). Otherwise (cry unto her), " that she sluill receive (blessings) of the Lord's hand double to the punisliment of all her sins" (so "sin" is used, Zecliariah 14. 19, Margin). [Lowth.] English Version is simpler. 3. crieth in the wilderness—So t he LXX. and Matthew 3. 3 connect tlie words. The Hebrew accents, however, connect them tlius: "In the wilderness prep'are ye," &.C., and the parallelism also requires this, "Prepare ye in the wilderness," answering to "make straight m <Ae desert." Matthew was entitled, as under inspiration, to vary the connection, so as to bring out another sense, included i.-i tlie Holy Spirit's Intention; in Matthew 3. 1, "John the Ba,ptiHt, preaching in the wildernelk," answers thus to "The voice of one crying in the vjilderness,'^ Maurer takes the participle as put for the finite verb (so in V. 6), "A voice crieth." The clause, "In the wilderness," alludes to Israel's passage through it from Egypt to Canaan (Psalm 68. 7), Jehovah being their leader; so it shall be at the ccmiing restoration of Israel, of which the restoration from Babylon was but a type (not full realization ; for their way from It was not through the "wilderness"). 'Where John preaclied (viz., in the wilderness; the type of this earth, a moral wilderness), t>ier« were the liearers who are ordered to prejiare the way of
28. 3, on " wept sore ') will be among the foremost in suffering, eunuclis—fulfilled (Daniel 1.2,3,7). 8. peace . . . Cn my days—tlie punishment was not, as in David's case (2 Samuel 21. 13-13), sent in his time. True repentance acquiesces in all God's ways, and finds cause of thanksgiving In any mitigalion
The Preaching of the Apostle*. ISAIAH XL. The Prophet Comforteth the Peojit, esis 33. 13, 14). 13. Lest the Jews should suppose that He who was just before described as a " shepherd" is a mere man. He is now described as God. Who—Who else but God could do so? Therefore, though the redemption and restoration of His people, foretold here, was a work beyond man's power, they should not doubt its fulfilment, since all things are possible to Him who can accurately regulate the proportion of the waters as if He had measured them with His hand (cf. v. 15). But Maubek translate*, " Who can measure," &c., i. e.. How immeasurable are the works of God? The former is a better explanation (Job the Lord, and there was to be the coming of the Lord. [Bengel.] John, though he was immediately followed by the suffering Messiah, is rather the herald of the coming reigning Messiah, as Malachi 4.5, 6 ("before the ifreai and dreadful day of the Lord''), proves. Matthew 17.
11 (cf. Acts 3.21) implies that John is not exclusively meant; and that though in one sense Ellas has come. In another he is >jet to come, John was the fi.g. Elias, coming " In the xpirit and power of Elias" (Luke 1. 17); John 1. 21, TThere John the Baptist denies that he was the actual Elias, accords with this view. Malachi 4. 5, 6 cannot have received its exhaustive fulfilment in John; the Jews always understood it of the literal Elijah. As there is another consummating advent of Messiah Himself, so perhaps there is to be of his forerunner Elias, who also was presiiUt at the transfiguration, the Lord Hebrev), Jehovah; as this is applied to Jesus, He must be Jehovah (Matthew 3. 3). 4. Eastern monarchs send heralds before them in a journey to clear away obstacles, make causeways over valleys, and level hills. .So John's duty was to bring back the people to obedience to the law, and to remove all self-confidence, pride in national privileges, hypocrisy, and irreligion, so that they should be ready for His coming (Malachi 4.6; Luke 1.17). crooked—declivities. 5. see it—The LXX. for "it," have "the salvation of God." So Luke 3. 6 (cf. Luke 2.30, i. e., Messiah); but the Evangelist probably took these words from ch.
23. 25; Proverbs 30. 4). span—the space from the end of the thumb to the end of the middle finger extended ; God measures the vast heavens as one would measure a small object with his span, dust of the earth—all the eartli is to Him but as a few grains of dust contained in a small measure (lit., the third pan of a larger measure), hills in a balance—adjusted in their right proportions and places, as exactly as if He had weighed them out. 13. (Quoted in Romans 11. 34; 1 Corinthians 2. IG. Tlie Hebrew here for "directed" is the same as in v. 12 for "meted out;" thus the sense is, " Jehovah measures out heaven with His span;" but who can measure Him? i.e.. Who can search out His Spirit (mind) wherewith He searches out and accurately adjusts all things? Maurer rightly takes the Hebreiv in the same sense as in v. 12 (so Proverbs 16. 2 ; 21.
2), "weigh," "ponder." "Direct," as in English Vcrsiori, answers, however, better to "taught'' in the parallel clause, li. path of Judgment—his wisdom, whereby He so beantitully adjusts the places and proportions of all created things. 15. of— rather (hanging) from a bucket. [Maurek.] lie taketh up . . . a:s a very little thing— rather, "are as a mere grain of dust which is taken up,"
52. 10. for—Rather, "All flesh shall see that the mouth of Jehovah hath spoken it." [Bengel.] »6. Tlic voice—The same Divine herald as in v. 3. lie—one of those ministers or prophets {Xote, v. 1) whose duty it was, by direction of "tlie voice," to "comfort the Lord's afliicted people with the promises of brighter days." All flesli is grass—The connection is, "All human things, however goodly, are transitory: God's promises alone are steadfast" {v.S, 15, viz., by the wind; lit., one taketh up, impersonally (Exodus
16. 14). [M.^ureb.] isles— rather, lands in general, answering to " the nations" in the parallel clause: perhaps lands, like Mesopotamia, enclosed by rivers [Jebome] (so ch. 42. 15). However, English Version, " isles
17, 23, 21); this contrast was already suggested in v. 5, "All flesh . . . the mouth of the Lord." I Peter 1.24, 25 applies this passage distinctly to the gospel word of Messiah (cf. John 12.21; James 1.10). 7. Spirit of tlie L,ord—Rather, wind of Jehovah (Psalm 103. 16). The withering east wind of those countries sent by Jehovah (Jonah 4. 8). tlic people —Rather, this people [Lowth], which may refer to the Babylonians [Rosenmuller] ; but better, mankind in general, as in ch. 42.5; so v. 6, "all flesh;" this whole race, ' answers well to "mountains" (v. 12), both alike being lifted up by the power of God; in fact "isles" are mountains upheaved from the bed of the sea by volcanic agency ; only that he seems here to have passed from unintelligent creatures (v.
12) to intelligent, as nations and lands, i. e., their inhabitants. 16. All Lebanon's forests would not supply fuel enough to burn sacrifices worthy of the glory of God (ch.
1. e., man. 9. Rather, " Oh thou that bringest good tilings
66. 1 ; 1 Kings 8. 27 ; Psalm 50. 8-13). beasts—which abounded in Lebanon. 17. (Psalm 62. 9; Daniel 4. 35). less thou notliing— Maureb translates, as in ch. 41. 24, o/ nothing to Zion; thou that bringest good tidings to Jerusalem." Thou is thus the collective personification of the messengers who announce God's gracious purpose to Zion (Note, v. 1); ch. 52.7 confirms this. [Vulgate and Gesenius.] If English Version be retained, the sense will be, the glad message was first to be proclaimed to Jerusalem, and then from it as the centre to all "Judea, Samaria, and the uttermost parts of the earth" (Luke 24.47, 49; Acts (X/artitively ; or expressive of the nature of a thing), a mere nothing, vanity—emptiness. 18. Which of the heathen idols, then, is to be compared to this Almighty God ? This passage, if not written, as Baknes thinks, so late as the idolatrous times of Manasseh, has at least a prospective warning relerence to them and subsequent reigns; the result ot the chastisement of Jewish idolatry in tlie Babylonish captivity was that thenceforth after the restoration the Jews never fell into it. Perhaps these prophecies here may have tended to that result (see 2 Kings 23. 26, 27). 19. graven—rather, animage in general ; for it is incongruous to say meltclh (i. e., casts out of metal) a graven I mage (i. e., one of carved wood) ; so Jeremiah 10. 14, " molten image." spreadeUt it over— (Note,c\\. 30. 22.) chains—an ornament lavishly worn by rich Orientals (ch. 3. IS, 19), and so transferred to their idols. Egyptian relics show that idols were suspended in houses by ch.ains. iJO. impoverished
1.8). [ViTKiNGA and Hengstenbeeg.] mountainIt was customary for those who were about to promulge any great thing, to .ascend a hill from which they could be seen and heard by all (Judges 9.7; Matthew 5. 1). be iiotafraid— to .announce to the exiles theircoming return home is attended with danger in the midst of the Babylonians. The gospel minister must "open his mouth boldly' (Proverbs 29.25; Ephesians 6.19). Behold—especially at His second coming (Zechariah 12. 10; 14.5). 10. tvitli strong hand—rather, as a strong one. [Maureb.] Or, against the strong one, viz., Satan (Matthew 12. 2!) ; Revelation 20. 2, 3, 10). [Vitringa.] arm—power (Psalm 89. 13; 98. 1). for him— i. e.. He needs not to seek help for Himself froin any external source, but by His own inherent power Ho gains rule for Himself (so v, 14). workrather, recompense which he gives for work (ch. 62. 11 ; Revelation 22. 12). 11. feed—including all a shepherd's care tend (Ezekiel 34. 23; Psalm 2;i 1; Hebrews 13. 20; 1 Peter 2. lit., sunk in circumstances, no oblation Jle who cannot allord to overlay his idol with gold and silver (v. 19). tree. . . not rot—the cedar, cypress, oak, or ash (ch. 41. 14). graven — of wood; not a molten one of metal, not b« moved—that shall be durable. 21. ye—who worship idols. Tlie question emphatically implies, they fuid known, from the beginning—(Ch. 41. 4, 26; 48. 16.) (Jod is the beginning (Revelation 1. 8). The tradition handed down from the very first, of the creation of all things by God at 2.')). carry-api)licable to Messiah's restoration of Israel, an sheep scattered in all lands, and unable to move of themselves to their own land (Psalm 80. 1; Jeremiah 2.3. 3). As Israel was " carried from the womb" (i. e., in its earliest days) (eh. 63. 9, 11, 12; Psalm 77. 20), so It shall be in "old age" (its lat ter days) (ch. 46. .3. 4). gently lead—as a thoughtful sheijherd does the ewes "giving suck" (Margin; (Ocnthe beginning, ought to convince you of His omnipotence and of the lolly of Idolatry, 'i'i. It is l»e— rather, connected with last verse, Have ye not known?—have ye not understood Him that sitteth? <&c. (i-. '26). [Mai'KEK.J ciroI&^
The People Comforted. ISAIAH XLI. God's Mercies towards IJis Church.
Nations from that Prince. 1. (Zechariah 2. 13.) God applicable to the globular form of the earth, above which, and the vault of sky around it, He sits. For " upon" transis about to argue tlie case, therefore let tlie nations listen in reverential silence. Cf. Genesis 28. 16, 17, as to the spirit in which we ought to behave before God. before me—rather (turning), towards me. [Maurer.] islands Including all regions beyond sea (Jeremiah 25. 22), niari lime regions, not merely isles in the strict sense, renew . . strength-let them gather their strength for tlie argument; let them adduce their strongest arguments (cf. ch. 1. late "above." as grasshoppers —or ioffusii In His sight (Numbers 13. 33), as He looks down from on high (Psalm
S3. 13, 1 1 ; 113. 4-6). curtaiii—referring to the awning which the Orientals draw over the open court in the centre of their liousi-s as a shelter in rain or hot weather. 33. (Psalm
107. 4; Daniel 2. 21.) judges— i. e., rulers; for these exer Cisedjudicial authority (Psalm 2. 10). The Hebrew, shophtee, 18; Job 9. 32). "Judgment" means here, to decide the point at issue between us. 3. Who—else but God ? The fact that God "raiseth up" Cyrus, and qualifies him for becoming the conqueror of the nations and deliverer of God's people, is a strong argument why they should trust in Him. The future is here prophetically represented as present or past, the righteous man—Cyrus; as ch. 44, ansvi'crs to the Carthaginian chief magistrates, suffetes. 34. they—the "princes and judges" (v. 23) who oppose God's purposes and God's people. Often compared to tall trees (Psalm 37. 35; Daniel 4. 10). not . . . sown—the seed, i. e., race, shall become extinct (Nahum 1. 14). stoclc-not even shall any shoots spring up from the stump when the tree has been cut down : no descendants whatever (Job 14. 7
Note, cU. 11. 1). ana . . . also— so LXX. But Maurer
28; 45. 1-4, 13; 46. U, "from the East," prove. Called "righteous," not so much on account of his own equity (Herodotus, 3. 89), as because he fulfilled God's righteous will in restoring the Jews from their unjust captivity. Raised him up in righteousness. The LXX. take tlie Hebrew as a noun, righteousness. Maurer translales, " Wlio raised up him wliom salvation (national and temporal, the gift of God's 'righteousness' to the good, ch. 32. 17; cf. ch. 45. translales, "They are hardlj' (lit., not yet, as in 2 Kings 20. 4) planted, &c., when He (God) blows upon them." blow— the image is from the hot east wind (simoon) that " withers" vegetation. wUirlwinil. . . stubble—(Psalm 83. 13),where, "like a wheel," refers to the rotatory action of the whirlwind ou the stubble. 35. (Cf. v. 18.) 30. br IngetU out . . . liost—image from a general reviewing his army: He is Lord of Sal>aoth, tlie heavenly hosts (Job 38. 32). calletU
8; 51. 5) meets at his foot" (i. e., wherever he goes). Cyrus. . . byname — numerous as the stars are. God knows each in all its distinguishing c/iotracierisiic*—a sense which "name" often bears in Scripture; so in Genesis 2. 19,20, Adam, as God's vicegerent, called the beasts by name, i. e., characterized thein by their several qualities, which, indeed. He lias imparted, by tUe greatness . . . falletli
Is said to come frotn the East, because Persia is east ol Babylon ; but in v. 'S>,from the nwth, in reference to Media. At the same time the full sense of righteousness, or righteous, and of the Tt'hole passage, is realized only in Messiali, Cyrus" antitype (Cyrus kneiu not God, ch. 45. 4). He goes forth as the Universal Conqueror of the "nations," in righteousness making war (Psalm 2. 8, 9; Revelation 19. rather, " by reason of abundance of (their inner essential)
11-15; 6. 2; 2. 26, 27). " The idols He shall utterly abolish" force and firmness of strength, not one of tliem is driven astray ;" referring to the sufficiency of the physical forces With which He lias endowed the heavenly bodies, to prevent all disoriler in tlieir motions. [Horsley.] In EnglishVersion the sense is, " He has endowed them with their peculiar attributes ('names') by the greatness of His might," and tlie power of His strength (the better render- (cf. V. 7. 23, with ch. 2. 18). Righteousness was always raised up from the East. Paradise was east of Eden. The cherubim were at the east of the garden. Abraham was called from the East. Judea, the birth-place of Messiah, was in tlie East, called . . . to . . . foot—called him to attend His (God's) steps, i. e., follow His guidance. In Ezra 1, 2, Cyrus acknowledges Jehovali as the Giver of his victories. He subdued the nations from the Euxine to the Red Sea, and even Egypt (says Xenophon). dust—(C'h. 17. ing, instead of, "for that He is strong"). 37. Since tliese things are so, thou hast no reason to think tliat thine Interest ("way," i. e., condition, Psalm 37. 5; Jeremiah 12.
1) are disregarded by God. judgment is passed over from—rather. My cause is neglected bj' my God ; He passes by my case in my Ijondage and distress without noticing it. my God—who especially miglit be expected to care for me. 38. known—by thine own observation and reading of Scripture. li«»\rd—from tradition of the fathers, everlasting, &c. — These attributes of Jehovah ought to Inspire His afflicted people with confidence, no searclilng of his understanding—therefore thy cause cannot, as thou sayest, escape His notice; though much in His ways is unsearchable, He cannot err, (Job 11. 7-9). He Is never "faint" or "weary" with having the countless wants of His people ever before Him to attend to. 39. Not only does He"not faint" (t). 28), but He gives power to them who do faint, no might . . . increascth strength—a seeming paradox. They "have no miglit" in themselves ; but in Him they have strength, and He "increases" that strength (2 Corinthians 12. 9). 30. young nxetk—lit., those selected; men picked out on account of their youthful vigour for an enterprise. 31. mount up—(2 Samuel 1. 23.) Rather, "They shall put forth
13; 29. 5; Psalm 18. 42.) Persia, Cyrus' country, was famed for the use of the " bow" (ch. 22. 6). " Before him" means "gave them into his power" (Joshua 10. 12). Maurer translales, "Gave his (the enemy's) sword to be dust, and his (the enemy's) bow to be as stubble" (Job 41. 26, 29). 3. Cyrus had not visited the regions of the Euphrates and westward, until he visited them for conquest. So the gospel conquests penetrated regions where tlie name of God was unknown before. 4. \Vlio—else but God ? calling . . . generations from . . . beginning—The origin and position of all nations are from God (Deuteronomy
32. 8; Acts 17. 26); what is true of Cyrus and his conquests is true of all the movements of history from the fir.il: all are from God. with the last—i. e., the last (ch.
44. 6; 48. 12). 5. feared— that they would be subdued, drew near and came—together, for mutual defence. 6. Be of good courage—Be not alarmed because of Cyrus, but make new images to secure the favour of the gods against him. 7. One workman encourages the other to be quick in finishing the idol, so as to avert the impending danger, nails—to keep it steady in its place. Wisdom fresli feathers as eagles" are said to renovate themselves; the parallel clause, " renew their strength," confirms this. The eagle was thought to moult and renew his feathers, and with them his strength, in old age (so LXX., Vulgate, Psalm 103. 5). However, English Version is favoured by the descending climax, mount up—run—walk, in every attitude the pray'i.g, waiting child of God Is "sti'ong in the Lord" (Psalm 84. 7; Mieah 4. 5; Hebrews 12. 1).
13. 15, 16, gives a similar picture of the folly of idolatry.
8. Contrast between the idolatrous nations whom God will destroy by Cyrus ; and Israel whom God will deliver by the same man for their forefathers' sake, servant—so termed as being chosen by God to worship Him themselves, and to lead other peoples to do the same (ch. 45. 4). Jacob . . . chosen—(Psalm 13.5. 4.) my friend lit., laving me. 9. Abraham, the father of the Jews, taken from the remote Ur of the Chaldees. Others take it of Israel, called out of Egypt (Deuteronomy 4. 37 ; Hosea 11. 1). from the chief men lit., the elbows; so the joints; hence the root which joins the tree to the earth ; fig., those of ancient and noble stock. But the paralled clause (" ends of the earth)" favours Gesbnius, who translates, "the extremities of the earth ;" so Jerome. 10. be not dismayed lit., anxiously.CHAPTER XLI.
Ver. 1-29. Additional Reasons why the Jews shotjxd PLACE Confidence in God's Promises of Deiiverino THEM ; He wii-L Raise up a Prince as their Deliverer, WHEREA-S TUE IDOI.S COULD NOT DELIVER THE HEATHEN
Ood Exhortetli the Church ISAIAH XLII. ClirisVR Mhsion to the Gentiles.
(o look at one another in dismay, right hand of my ri|;l)teo)isneMs— /. e., my rif<)it hand prepared in aecordaiice with my riglitoousnexs (faitlifulness to my promises) to upliold thee. 11. ashamed—put to the sliame of defeat
23. do good . . . evil—give any proof at nil of your power, either to reward your friends or jiunish yowv enemies (Psalm 115. 2-8). that we may lie dismayed, and Iieltold it togetlicr Maurer translates, "That we (Jehovah and the idols) may look one another in the face (i. e., encounter one another; 2 Kings 14.8, 11), and sec" our respective powers by a trial. Horsiey translates, "Then tlie moment we behold, we shall be dismayed." We thus, and in English Version, Ycier» to Jeluwrihand His ivorshijypers. 24. of not Jiing- (i\'ote ch. 40. 17.) The Hebrew text is her« corrupt; so English Version treats it. abomination—abstract for concrete : not merely almninable, but the essence of whatever is so (Deuteronomy 18. 12). clioosetli you as an object of worship. 25. raised up—in purpose: not (cf. cll. 54. 17; Romans 9. 3;5). Vi. seek . . . and . . . not find—said of one so utterly put out of the way that not a trace of him can be found (Psalm 37. 36). thing of naught—shall utterly perish. 13. (Deuteronomy 33. 26, 29.) 14. worm—in a state of contempt and affliction, whom all loathe and tread on, the very expression which Messiah, on the cross, applies to Himself (Psalm 22. 6), so completely are the Lord and His people Identified and assimilated. "God's people are as 'worms' in humble thoughts of themselves, and in llieir enemies' haughty thoughts of them; worms, but not vipers, or of the serpent's seed." [Henry.] men—the parallelism requires the word "men" liere to have associated with It the idea of fewness or feebleness. LoWTH translates, " Ye mortals of Israel." The LXX., "Altogether diminutive." Matjreb supports English Veision, which the Hebrew text best accords with, the Lord— in general, and thy Redeemer—in particular; a still stronger reason why He should "help" them. 15. God will make Israel to destroy their enemies as the Eastern corn-drag (ch. 28. 27, 28) bruises out the grain with its teeth, and gives the chaff fulfilled till 150 years afterwards, nortli—In v. 2, "from the East;" both are true : see tlie note there, call . . . my name—acknowledge me as God, and attribute His success tome; this he did in the proclamation (Ezra 1. '-'). This does not necessarily imply tliat Cyrus renounced idolatry, but hearing of Isaiali's propliecy given 150 years before, so fully realized in his own acts, he recognized God as the true God, but retained his idol (so Naamau,2 Kings
5; cf. 2 Kings 17. Si, 41 ; Daniel 3. 28; 4. 1-3, 34-37). princes —the Babylonian satraps or governors of provinces, mortar—?)! ire.- He shall tread them under foot as dirt to the winds to scatter, teeth—serrated, so as to cut up the straw for fodder, and separate the grain from the chaff, moiuitalns . . . hills—kingdoms more or less powerful that were hostile to Israel (ch. 2. 14). 16. fan—winnowed (cf. Matthew 3. 12.) wliirlwind . . . scatter them—(Job 27. 21; 30. 22.) 17. poor and needy—primarily, the exiles in Babylon, water—fig., refreshment, prosperity after t\\eiv affliction. The language is so constructed as only very partially to apply to the local and temporary event of the restoration from Babylon; but fully to be realized in the waters of life and of the Spirit, under the gospel (ch. 30.25 ; 41.3; John 7.37-39 ; 4.14). God wrought no miracles that we read of, in any wilderness, during the return from Babylon, falleth—rather, is rigid or parched. [Horsley.] 18. Alluding to the waters with which Israel was miraculously supplied in the desert after having come out of Egypt, higli places—bare of (ch. 10. C). 26. Wlio—of the idolatrous soothsayers? When this prophecy shall be fulfilled, all shall see that God foretold as to Cyrus, which none of the soothsayers have, hefore time—before the event occurred. He is rigliteous—rather, It is true ; It was a true prophecy, as the event shows. " He is rigliteous," in English Version, must be interpreted, Tlie fulfilment of the idol's words proves that he is faithful. slxoweth, itc-rather, " there was none (of tlie soothsayers) that showed . . declared— no one has heard your words" foretelling tlie event. 27. Rather, "I first will give to Zton and to Jerusalem the messenger of good tidings. Behold, behold tliem !" Tlie clause " Behold. . . them " (i/i.e ?«M/ied-/oreue Hriir?io/op?'fs(;(i<) is inserted in the middle of the sentence an a detaclied exclamation, by an elegant transposition, the language being framed abruptly, as one would speak in putting vividly as it were, before the eyes of others, some joyous event which he had just learned [Ludovicus de Dieu] (cf. ch. 40. 9). None of the idols had foretold these events. Jeliovah was the "first" to do so (see v. 4). 28. no counsellor—no one of the idolatrous soothsayers who could advertise (Numbers 24. 14) those who consulted them what would take place. Cf. " co!«ist'2 of His messenger " (ch. 44.26). ivlieu I as Ued-i. challenged tliem, in this chapter. 29. confusion emptiness. [Baknes.] trees, barren, and unwatered (Jeremiah 4. 11 ; 14. 6). High places . . . valleys spiritually express that in all circuni Btances, whether elevated or depressed, God's people will have refresliment for their souls, however little to be expected it might seem. 19. (Ch. 32. 15; 55. 13.) shlttali rather, the acacia, or Egyptian thorn, from which the gum
Arabic is obtained. [Lowth.] oil tree—the olive, fir tree—rather, the cypress: grateful by its shade, pine Gesenius translates, " the holm." hox tree—not tlie shrub used for bordering flower-beds, but [Gesenius] a kind of cedar, remarkable for the smallness of its cones, and the upward direction of its branches. 20. consider—iiZ., lay
CHAPTER XLII.
Ver. 1-25. Messiah the Antitype of Cyrus.—God's description of His cliaracter (v. 1-4). God addn!sses Him directly (y. 5-7). Address to the people to attend to the subject (v. 8, 9). i< (to lieart); iurn. (their attention) to it. " Tliey " refers to all lands (v. I; Psalm 64.9; 40.3). The effect on the Gen- ' Call to all, and especially the exile Jews to rejoice in the coming deliverance (d. 10-25). 1. my servant—Tlie law of prophetic suggestion leads Isaiah from Cyrus to the far greater Deliverer, behind whom the former is lost siglit of. The express quotation in Matthew tiles of God's open interposition hereafter In behalf of Israel shall be, they shall seek Israel's Ood (ch. 2. 3; Zechariah 8. 21-23). 21. A new challenge to the idolaters (see
V. 1, 7) to say, can their idolspredict future eventsm Jehova.h can (t). 22-25, &c.)7 your strong reasons—the reasons for idol-worship which you think especially strong, aa. -what sliall liappen—"Let them bring near and declare future contingencies." [Horsley.] former things . . . the latter end of tliem—show what former predictions the idols have given, tliat we may compare tlie event ("latter end ") with them; or give new prophecies ("declare tilings to come") (ch.42. 9). [Maurer.] Barnes explains it more reconditely, "Let them foretell tlie entire
12. 18-20, and the description can apply to Messiah alone (Psalm 40.6; with which cf. Exodus 21. 6; John 6. 38; Philipplans 2.7). Israel, also, in its highest ideal, is called the " servant " of God (ch. 49. 3). But this ideal Is realized only in the anti typical Israel, its representative-man and Head, Messiah (cf. Matthew 2. 15, with Hosea 11. 1). "Servant" was the position assumed by the Son of God throughout His humiliation, elect—chosen by Ood before the foundation of the world for an atonement (1 Peter series of evont.s, showing, in their order, the things which shall first occur, as well as those which shall finally happen ;" the false prophets tried to predict Isolated events, having no mutual dependency; nota long .?erie« of events mutually and orderly connected, and stretching far into futurity. They did not even try to do this. None but God can do it (ch. 46. 10; 44. 7, 8). "Or . . . things to come" will. In this view, mean, Ijet ^em, If tliey cannot predict the nei-ie-s, even predict plainly any detached eventt.
1.20; Revelation 13. 8). Redcniption was no aftcrthouglit to remedy an unforeseen evil (Romans 16. 25, 26; Epheslans 3. 9, 11; 2 Timothy 1. 9, 1(1; Titus I. 2, 3). In Matthew
12. IS it is rendered "my beloved:" the only belored i'on, beloved In a sense distinct from all others. Election and theior'eof God are inseparably Joined, mysoul-a human phrase iipplied to God, because of the intended union of huinuuity with the Divinity: I myself, deligliteili—!
Qitd, Exhorlelh the Church ISAIAH XLII. to IVust in Him without Fear, well pleased with, ami accepts, a.5 a pr<. pitialion. God could have " delighted " in no created Ijeing as a mediator the Church was primarily formed were Gentiles of the countries bordering on the Mediterrati>;tin. 5. Previously God had spoken of Messiah; now (v. 5-7', He speaks to Him. To sliow to all that He i able to sustain the Messiah in His appointed work, and tliat all might accept Messiah as commissioned by such a mighty God, He commences by announcing Himself as the Almighty Creator and Preserver of all things, spread . . . cartli—(Ps,aiml36.
(cf. V. 21 ; cli. 63. 5; Matthew 8. 17). Spirit «ipon liim—(Ch.
II. i!; 61. 1 ; Luke 4. IS ; John 3. 34.) judgment—the gospel ttisi>ensatlon, founded on justice, the canon of the Divine rale and principle ofjudgment called "the law " (ch. 2. 3; cf. II. 4 ; 51. 4 ; 49. 6). The gospel lias a discriminating
Ctfii elfect : saving to penitents : condemnatory to Satan, the enemy (Joiin 12.31; 16. 11), and the wilfully impenitent (John 9. 39); Matthew 12. 18 has, " He shall show," for " He shall bring fortli," or "cause to go forth." Christ both producid and announced His "judgment." The Hebrew dwells most on His producing it; Matthew on His announcement, of it: tlie two are joined in Him. 3. Matthew marks the Itind of "cry" as that of altercation by quoting it, " He shall not strive " (ch. 53. 7). street—LXX.
6.) 6. in rigliteousness—rather, "for a rightiious purpose." [LowTH.] (See V. 21.) God "set forth" His Son " to be a propitiation (so as) to declare His (G->.','s) righteousness, that God might be just, and (yet) the justifler of him whicli believeth in Jesus" (Romans 3. 25, 5t , rf. Note, ch. 41.2; 45. 13; .50. 8, 9). hold . . . hand—cf. s,t to Israel, the type of Messiah, Hosea 11. 3. covenant medium of the covenant, originally made between God ;ind Abraham (ch. 49. 8). " The mediator of abetter covenant" (Hebrews 8. 6) than the law (see ch. 49. 8; Jeremiah 31. ; 50.5). So the abstract " peace," for peace-maker (Micah 5. 5 ; Ephesians 2. 14). tlie people—Israel ; as ch. 49. 8, compared with V. 6, proves (Luke 2. 32). 7. blind-spiritually (v. 16, translate, "outside." An image from an altercation in a house;, loud enough to be heard in the street outside : appropriate of Him who " withdrew himself" from the public fame created by His miracles to privacy (Matthew 12. 15; V, 34, there, shows another and sterner aspect of His character, which is also implied in the term "judgment"). 3. bruised—" It pleasfd the Lord to 6rut.se Him." (ch. 63. 5, 10; Genesis 3. 15) ; so He can feel for the bruised. As v. 2 described His uuturbulent spirit towards His violent enemies (Matthew 12. 11-16), and His utter freedom from love of noloriety, so i'. 3, His tenderness in cherishing the first spark of grace in the penitent (ch. 40. 11). reed—fragile: easily "shaken witli tlie wind" (Matthew 11.7). Those who are at best feeble, and who besides are oppressed by calamity or by tlie sense of sin. break—entirely crush or condfuiin. Cf. " bind up tlie broken-hearted" (ch. 50. 4; 61.
18, 19; ch. 35. 5; John 9. 39). prison—(Ch. 61. 1, 2.) darkness—opposed to "light" {v. 6; Ephesians 5. 8; 1 Peter2.9).
8. God turns, from addressing Messiah to the people.
Jehovah: God's distinguishing and incommunicable name, indicating essential being and immutable faithfulness (cf. Exodus 6. 3; Psalm 8.3. 18; 90. 5; Hosea 12.
5). my—that is due to me, and to me alone. 9. former things—former predictions of God, wliich were now fulfilled, are here adduced in proof that they ought to trust in Him alone as God, viz., the predictions as to Israel's restoration from Babylon, new viz., predictions as to Messiah, who is to bring all nations to the worship of Jehovah
1'; M.'itthew 11. 28). flax—put for the lamp-wick, formed of flax. Tlie believer is tlie lamp (so the Greek, Matthew 5.15; John .5. 35): his conscience enlightened by the Holy Ghost is the tvick. ".Smoking" means dimly - burning, smouldering, the ilame not quite extinct. This expresses the positive .side of the penitent's religion; as "bruised reed," the negative. Broken-hearted in himself, but not without some spark of flame: lit., from above. Christ will supply sucli a one with grace as with oil. Also, the light of nature smouldering in the Gentiles amidst the hurtful fumes of error. He not only did not quench, but cleared away the mists and superadded the light of revelation. See Jebome ad Alg. Q,u. 2. truth-Matthew 12. 20 quotes
1, 4, 0). spring forth—tlie same image from plants Just beginning to germinate occurs, ch. 43. 19; 58. 8. Belbre there is the slightest indication to enable a sagacious observer to infer the coming event, God foretells \%. 10. new songsuch as has never before been sung, called for by a new manifestation of God's grace, to express which no hymn for former mercies would be appropriate. The new song shall be sung when the Lord shall reign in Jerusalem, and all "nations shall flow unto it" (ch. 2. 2; 26.1; Revelation
5. 9 ; 14. 3). ye that go down to tlie sea—whose conversion will be the means of dil Tusing the gospel todiitant lands, all . . . therein—all the living creatures that fill the sea (Psalm 96. 11). [Maurer.] Or, all sailors and voyagen. [GENE.sitrs.] But these were already mentioned In the previous clause: there he called on all who go upon the sea; in this clause all animals in the sea; so in v. 11, he calls on the inanimate wilderness to lift up its voice. External nature shall be so renovated as to be in unison with the moral renovation. 11. cities—in a region not wliolly waste, but mainly so, with an oasis here and thera Kedar—in Arabia Deserta (ch. 21. 16; Genesis 25. 13). The Kedarenians led a nomadic, wandering life. So Kedar is here put in general for that class of men. rock Sela, i. e. Petra, the meti-opolis of Idumea and the Nabathcean Ishmaelites. Or it may refer in general to those in Arabia Petrsea, who had their dwellings cut out of the rock, the mountains viz., of Paran, south of Sinai, in Arabia Petrsea. [Vitringa.] 13. glory . . . islands—(Ch. 24. 15.) 13-16. Jehovah will no longer restrain his wrath: He will go forth as a mighty warrior (Exo<lus 15. 3) to destroy His people's and His enemies, and to deliver Israel (cf. Psalm 45. 3). stir up jealousy—rouse His indignation, roar—image from the battle-cry of a warrior. 14. long time viz., during the desolation of Israel (ch. 32. 14). holden my peace—(Cf. Psalm 50. 21; Habalckuk I. 2.) cry like a woman, &c.—Like a woman in parturition, who, after having restrained her breathing for a time, at last, overcome with labour-pain, lets out her voice with a panting sigh; so Jehovah will give full vent to His long pent-up wrath. Translate, instead of "destroy . . . devour;" I will at once breatfie hard and pant, viz., giving loose to my wrath. 15. I will destroy all my foes, moun** tnij>«— in Palestine usually planted with vines and olives in terraces, up to their tops. Islands—rather, dry lands, God will destroy His foes, the heathen, and theii 477 it, "send forth judgment unto victory." Matthew, under the Spirit, gives the virtual sense, but varies the word. In order to bring out a fresh aspect of the same thing. Truth has In itself the elements of victory over all opposing forces. Truth is the victory of Him who is "the truth" (John 14. 6). The gospel judicial sifting ("judgment") of believers and unbelievers, begun already in part (John 3. 18, 19; 9. •39), will be consummated victoriouMy in truth only at His second coming; v. 13, 14, here, and Matthew 12.32, 36, 41, 42, show that there is reference to {\\ejudicial aspect of the gospel, especially finally: besides the mild triumph of Jesus coming in mercy to the penitent nmv (v. 2), there shall he finally the judgment on His enemies, when the " truth" shall be perfectly developed. Cf. ch. 61. 1-3, where the twocomingsaresimilarlyjoined (Psalm 2. 4-6, 8 ; Revelation 1.5. 2, 4; 19.11-16). On "judgment," see Note, v.l. 4. fall—faint ; m«n in religion may become as the almost expiring flaxwick (v. 3), but not so He in His purposes of grace, discouraged— broken, i. e., checked in zeal by discouragements (cf. ch. 49.4, 5). Rosenmullbb not so well translates, " He .shall not be too slow on the one hand, nor run too hastily on the other." Judgment-His true religion, the canon of Ili.s judgments and righteous reign, isles . . . wait, &c.—The distant lands beyond sea shall put their trust in His gospel way of salvation. Matthew 12. 21 virtually gives the sense, with the inspired addition of another aspect of the same thing, "In his name shall the Gentiles trust" (as " wait for" here means, ch. 30. 18). " His law" is not something distinct from Himself, but is indeed Himself, the . manifestation of God's cliaracter ("name") in Christ, who is the embodiment of the law (ch.
42. 21; Jeremiah 23. 6; Romans 10.4). "Isles" here, and V. 12, may refer to the fact, that the populations of which The People Reproved for Incredulity. ISAIAH XLIII. Tke Church Comforted with Promt9e».
24. Who—Their calamity was not the work of cliance. but God's immediate act for their sins. Jacob . . . Israel . . . we—change from the third to the first person; Isaiah first speaking to them as a prophet, distinct from them; then identifying himself with them, and aclcnowledging His share in the nation's sins (cf. Joshua 5. 1). 25. him—Israel (i>. 24). strength of battle—violence of war. It—tlie bate or war (cf. cli. 10. 16). knew not—knew not the le.sson of repentance which tlie judgment was intended to teach (ch. 5. 13; 9. 13; Jeremiah 5. 3).
Idols, aud "dry up" the fountains of their oracles, their doctrines and institutions, the symbol of which is water, aud their schools whicli promoted idolatry. [ViTKiNGA.] 16. blind -God;^i people, Israel, in captivity, needing a guide. In the ulterior sense the New Testament Cliurcli; wliicli was about to be led and enlightened by the Son of God as its leader and shepherd in the wilderness of the Roman empire, until it siiould reach a city of habitation. "A way . . . they knew not," refers to tlie various means employed by Providence for the establishment of the Churcii in the world, such as would never have occurred to the mind of mere man. "Blind," they are called, as not having heretofore seen God's ways in ordering His Church. "Make darkness
CHAPTER XLIII.
Ver. 1-28. A Succession of Arguments wherein Israel MAY BE Assured that, notwithstanding tueir Perversity towards God (ch. 42. 25), He will Deliver AND Restore them. 1. But now— Notwithstanding God's past just judgments for Israel's sins, created—not only in the general sense, but specially created as a peculiar people unto Himself (v. 7, 15,21; ch. 44.2,21,24). So believers, "created in Clirist Jesus" (Ephesians 2. 10), "a peculiar people" (1 Peter 2. 9). redeemed—a second argument wliy they should trust Him besides creation. The Hebrew means to ransom by a price paid in lieu of the caplight," &c., implies that the glorious issue would only be known by the event itself. [Vitbinga.] The same holds good of the individual believer (ch. 30. 21 ; Psalm 107. 7; cf. Hosea 2. 6, li ; Ephesians 5. 8 ; Hebrews 13. 5). 17. tiinied back . . . ashamed— disappointed in their trust; the same phrase occurs. Psalm 35. 4. 18. deaf—tiiz., to tlie Toice of God. blind—to your duty and interest; wilfully
BO(D. 20). In this they differ from "tlie blind" (w. 16). The Jews are referred to. He had said, God would destroy the heatlien idolatry; here he remembers that even Israel, his "servant" (v. 19), from whom better things miglit have been expected, is tainted with this sin. 19. my servant viz., Israel. Who of the heathen is so blind? Considering Israel's high privileges, the heathen's blindness was as nothing compared with that of Israelite idoltives (cf. V. 3). Babylon was to be the ransom in this case, i. e., was to be destroyed, in order that they might be delivered; so Christ became a curse, doomed to deatii, that we miglit be redeemed, called . . . by name—not merely "called" in general, as in ch. 42. 6; 48.12; 51. 2, but designated as His own peculiar people (cf. ch. 45.3, 4; Exodua 32.1; 33.12; John 10. 3). 2. rivers . . . not overflow thee —so in passing Jordan, though at Its "overflow," when itn "swellings" were especially dangerous (Joshua 3. 15; Jeremiah 12. 5). waters . . . Are—a proverbial plirase for the extremest perils (Psalm 66. 12; also Psalm 138. 7). Lit. fulaters, my messengei . . . sent—Israel was designed by God to be the herald of His truth to other nations, perfect— furnislied witli institutions, civil and religious, suited to their perfect well-being. Cf. the title, " Jeshurun," the perfect one, applied to Israel {cf. ch. 44; 2), as the type of Messiah. [Vitringa.] Or translate, the friend ot God, which Israel was by virtue of descent from Abraham, who was so called (ch. 41. 8). [Gesenius.] The language, "my servant" (cf. ij. 1 )," messenger" (Malachl filled at the Red iS'ea (Exodus 14.), and in the case of the three youths cast into the fiery furnace for conscience' sake (Daniel 3. 25, 27). 3. Egypt for thy ransom—either Egypt or Is'rael must perish ; God chose that Egypt, though so much more mighty, should be destroyed, in order that His people might be delivered; thus Egypt stood, instead of Israel, as a Ivind of "ransom." The Hebreiv, kophvr, means properly that with which anything is overlaid, as the pitch with wliicli the ark was overlaid ; hence that which covers over sins, an atonement. Nebuchadnezzar had subdued Egypt, Ethiopia (Hebrew, Cush), and Saba (descended from Cusli, Genesis 10.7, probably Meroe of Ethiopia, a great island formed by the Astaboras and the Nile, conquered by Caniby.ses, successor of Cyrus). Cyrus received these from God with tlie rest of the Babylonian dominions, in consideration of his being aoout to deliver Israel. However, the reference may be to the three years' war in which Sargon overcame these countries, and so had his attention diverted from Israel (see Notes, ch. 20). [Vitringa.) But tlie reference is probably iviore general,
3. 1), " perfect" (Romans 10. 4 ; Hebrews 2. 10 ; 1 Peter 2. 22), can, in the full antitypical sense, only apply to Christ. So t). 21 plainly refers to Him. "Blind" and "deaf" in His case refer to His endurance of suffering and reproach, as tliougli He neitiier said nor heard (Psalm 38. 13, 14). Thus tliere is a transition by contrast from the moral blindness of Israel (v. 18) to the patient blindness and deafness of Messiah. [Hobsley.] !J0. observest—thou dost not keep tliem. Tlie "many things" are the many proofs which all along from the first God had given Israel of His goodness and His power (Deuteronomy 4.32-38; 29.2-4; Psalm 78.; 105). he—transition from the second to the third person. "Opening . . . ears," i. e., though he (Israel) hath his ears open (Note, ch. 6. 10). This language, too (Note, V. 19), applies to Messiali as Jehovah's servant (ch.
50.5; Psalm 40.(5). 21. his righteousness—not His people's, but His own ; v. 24 sliows that they had no righteousness (oh. 4.5.24; 59.16). God is well pleased with His Son ("in whom my soul delighteth," v. 1), "who fulfils all righteousness" (Mattiiew 3. 15) for them, and witli tliem for His sake (cf. v. 6 ; Psalm 71. 16, 19 ; Mattiiew 5. 17 ; Romans 10. viz., to all tlie instances in which Jehovah sacrificed mighty heathen nations, when the safety of Israel required it. 4. Since—All along from the beginning; for there was never a time wlien Israel was not Jehovah's people. The apodosis should be at, "I will give." "Since ever thou wast precious In my sight, honourable, and that I loved thee, I will give," &c. [Mauber.] Gesenius, as English Version, takes Since to mean, Inasmuch as.
3,4; Pliilippians 3.9). Perliaps in God's "righteousness" here is included His faithfulness to His promises given to Israel's forefatliers [RosenmullebJ; because of this He is well pleased witli Israel, even tliough displeased witli tlieir sin, wliicli He here reproves; but that promise could only be based on tlie riy Meousness of Messiah, tlie promised seed, wliicli is God's righteousness. HH, holes—caught by tlieir foes in the caverns where they had sought refuge. [BABNE.S.) Or bound in subterranean dungeons. [Mauker.] prison houses—either literal prisons, or their mvn houses, whence tliey dare not go forth for fear of the enemy. The connection is. Notwithstanding God's favour to His people for His righteousness' sake (v. 21), they have fallen into misery (the Babylonish and Romish captivi-
If the apodosis be as In English Version, "Since thou wast precious" will refer to the time when God called His people out of Egypt, manifesting tlien first the love whlclj He had from everlasting towards them (Jeremiah 31.3; Hosea 11.1); "honourable" and "loved," refer to outward marks of honour and love from God, men . . . people — oWier nations for thee (so v. 3). thy life—thy person. 5, (Deuteronomy 30. 3.) seed-descendants scattered in all liuids. Vitringa understands it of the spiritual " seed" ot the Church produced by mystical regeneration: for the expression is, "bring," not "bring back." This sense is perhaps Included, but not to the exclusion of the literal Israel's restoration (Jeremiah 30. 10. ties, and their present dispersion), owing to their disregard of the Divine law: spiritual imprisonment is included (u. 7). none salth, Restore—Tliere Is no deliverer
11; Amos 9.9; Zechariah 2. 6-13). •>• Give up— my people, sons . . . daughters—the femiulno Joined to tltfe '(ch. 5). 23. A call that they should be warned by the VUit Judgments of God to obey Him for the time to come.
The, Full of Babylon Foretold. ISAIAH XLIII. The Peoples Sins Inexemable. many, which shall refresh, not the bodies as formerly, but the souls of the thirsty, so that the proplu cy shall be fulmasculine expresses the complete totalUy of anything (Zechariah 9. 17). 7. called by my name—belong to Israel, whose people, as sons of God, bear the name of filled : "Witli joy shall ye draw water out of the wells of salvation." [Jerome.] "A way" often stands for t?ie true religion (Acts 9. 2; 18. 26). " Rivers" express tlie influences of tlie Holy Spirit (Jolin 7. 37-39). Israel's literal restoration hereafter is included, as appears by comparing ch. their Father (eh. 44. 5; 48. 1). for my glory— (u. 21; ch. 29.
23.) 8. Solemn challenge given by God to the nations to argue with Him the question of His superiority to tlieir
Idols, and His power to deliver Israel (ch. 41. 1). blind people—the Gentiles, who also, like Israel (ch. 42. 19), are
11. 15, 16. !40. beast—image of Idolaters, defiled with blood and pollutions, dwelling like dragons, &c., in the wastes of Gentile ignorance: even they shall be converted. Or blind (spiritually), though having eyes, i. e., natural faculties, whereby they might know God (Romans 1. 20, 21). [LowTH.] Or else, the Jews. [Vitkinga.] 9. who . . . else, lit., such copious floods of water shall be given by God in the desert, that the very beasts shall (in poetic language) praise the Lord (Psalm 148.10). [Jerome.] dragons serpents : OT else jackals {Note, ch. 13. 22). owls—ratlier, ostriches. 21. This people—viz., The same as "my people, my chosen" (see v. 1,7; Psalm 102. 18). my praise—on account of the many and great benefits conferred on them, especially their restoration. 23. But—Israel, )iowcall declare tills—who among the idolatrous soothsayers hath predicted this, i. e., as to Cyrus being the Deliverer of Israel 7 former—predictions, as in ch. 42. 9. [Maureb.]
Or, tJiings that shall first come to pass (Note, eh. 41. 21, 22). [Baknes.] let them bring forth tbeir witnesses-as I do mine (v. 10). justified—declared veracious in their pretended prophecies, or—rather, and.- let men hear their prediction and say, from the event. It is verified (Note, cver, is not to think that these Divine favours are due to their own piety towards God. So the believer (Titus 3. 5). but—rather, for. weary of me—(Amos 8. 5, 6 ; Malachi 1. ch. 41. 26). 10. Ye—The Jews, to whom I have given predictions, verified by the event; and In delivering whom I have so often manifested my power (see r. 3, 4; ch. 44. 8). and my servant i. e., the whole Jewish people (ch. 41. 8). believe—trust in. formed—before I existed none of the 13), though "I have not wearied thee" (v. 23), yet "thou hast been weary of me." 33. small cattle—rather, the lamb or kid, required by the law to be daily ofl Tered to God (Exodus 29.38; Numbers 28.3). sacrificesottered any way ; whereas the Hebrew for holocaust, or " burnt ofl'ering," denotes that which ascends as an ofl'ering consumed by flre. I have not caused thee to serve i. e., to render the service of a jtoue (Matthew 11. 30; Romans 8. 15; 1 John false gods were formed. "Formed" applies to the idols, not to God. Revelation 1. 11 uses the same language to prove tlie Godhead of Jcsits, as Isaiah here to prove the Godheadiof Jehovah. 11. l.ord—Jehovah, saviour—temporally, from Babylon : eternally, from sin and hell (Rosea
4. 18; 5.3). offering—bloodless (Leviticus 2. l,2j. wearied —antithetical to v. 22, "Thou hast been weary of me." Though God In the law required such offerings, yet not so as to "weary" the worshipper, or to exact them in cases where, as in the Babylonish captivity, tliey were physically unable to render them; God did not require them, save in subordination to the higher moral duties (Psalm
13. 4; Acts 4. 12). The same titles as are applied to God are applied to Jesus. 13. declared-predicted the future (ch. 41. 22, 23). saved—the nation, in past times of danger. sHowed—142., that I was God. wlien ... no strange god, &o.—to whom the predictions uttered by me could be assigned. "Strange" means /oretg'n. Introduced from abroad. 13. hetore—lit., from the time of the Urst existenceofday. let—Old English for Wnder (ch. 14.27). Rather,
50. 8-14 ; 51. 16, 17 ; Micah 6. 3, 6-8). 34. bought—lor " s v/eet cane" (aromatic calamus) was not indigenous to Palestine, but had to be bought from foreign countries (Jeremiah 6. 20). It was used among the Hebrews to make the sacred ointment (Exodus 30. 23). It is often offered as a mark of hospitality, filledsatiated (Jeremiah translate/' undo it. ' [Horsley.] 11. gent—uiz., the Medes and Persians (ch. 10. 5, 6; 13. 3). brought down—made to go down to tlie sea (ch. 42. 10), In order to escape the impending destruction of Babylon, nobles—rather, fugitives: viz., the foreigners who sojourned in populous Babylon (ch. 13. 14), distinct from the Chaldeans. [MauBER.] whose cry is in the ships exulting in their ships with the joyous sailors—cry, boastingly; their joy heretofore in their ships contrasts sadly with their present panic in fleeing to them (ch. 22.2; Zephaniah 2.15). Babylon was on the Euphrates, which was joined to the Tigris by a canal, and flowed into the Persian Gulf. Tlius it was famed for ships and commerce, until the Persian monarchs, to prevent revolt or Invasion, obstructed navigation by dams across the Tigris and Euphrates. 15. creator of Israel—(u. 1.) your—proved to be specially yours by delivering you. 16, 17. Allusion to the deliverance of Israel, and overthrow of Pharaoh In the Red Sea, the standing illustratiou of God's unchanging character towards His people (Exodus 14). the power—the might of the enemies' liost, every mighty warrior, they shall lie down together—as Pliaraoh's army sank "together" in a watery grave. 18. So wonderful shall be God's future interpositions in your behalf, that all past ones shall be forgotten in comparison. Plainly the future restoration of Israel is the event ultimately meant. Thus the " former things" are such events as the destruction of Sennacherib and the return from Babylon. " Things of old" are events still more aucient, the deliverance from Egypt and at the Red Sea, and entry into Canaan. [Vitkinga.] 19. new—unprecedented in its wonderful character (ch.
31. 14). God deigns to use human language to adapt Himself to human modes of thought, made me to serve—though "I have not caused thee to serve" (ti. 23). Our sin made the Son of God to become "a servant." He seived to save us from servile bondage (Philippians 2.7; Hebrews 2.14, 15). wearied me— Though I have "not wearied thee" (u. 23; see ch. 1.14). 35. (Ch. 44. 22.) I, even I—The God against whom your sin is committed, and who alone can and will pardon, for mine own sake — (Ch. 48.9,11.) How abominable a thing sin is, since it is against such a God of grace! "Blotted out" Is an image from an account-book, in which, when a debt Is paid, the charge is cancelled or blotted out. not remember. . . sins— (Jeremiah 31. 34.) When God forgive.-? He forgets, i. e., treats the sinner as if He had forgotten liissins. 26. Put me In remembrance—Remind me of every plea which thou hast to urge before me In thy defence. Image from a trial (ch. 1. 18; 41. 1). Our strongest plea is to remind God of His own promises. So Jacob did at Malianaim and Peniel (Genesis 32. 9, 12). God, then, instead of "pleading against us with His great power," "will put His strength" in us (Job 23.6); we thus become "the Lord's remembrancers" (ch. 62. 6, Margin). "Declare God's righteousness" vindicated in Jesus Christ "that thou mayest be justifled" (Romans 3. 26; cf. ch. 20., and Psalm 143. 2). 37. first father—collectively for " most ancient ancestors," as the parallelism ("teachers") proves. [Maurer.] Or, thy chief religious ministers or priests. [Gesenius.] A dam, the common father of all nations, can hardly be meant here, as it would have been irrelevant to mention Jiis sin in an address to the Jews specially. Abraham is equally out of place here, as he is everywhere cited as an example of faithfulness, not of sin. However, taking the passage
42.9). spring forth—as a germinating herb: a beautiful Image of the silent but certain gradual growth of events in God's providence (Mark 4. 26-28). way In . . . wilderness —just as Israel in tlie wilderness, between the Red Sea and Canaan, was guided, and supplied with water by Jehovah; but the "new" deliverance shall be attended with manifestations of God's power and love, eclipsing the old (cf. ch. 41. 17-19). "I will open a way, not merely In the Red Sea, but in the wilderness of the whole world; and not merely one river shall gush out of the rock, but its Ultimate application to the Church at large, Adam may be meant, teachers lit., interpreters between God and man.tne priests (Job 33. 23; Malachi 2.7). 28. pro479
The Church Comforted with Promises. ISAIAH XLIV. The Vanity of Llil-y.o'ship,
31. 3; the type of the redeemed Cliurch (Ephcsians 1.4). 9. be afraid — lit., be astounded, or distracted with fear from that time—viz., from the time tliat"! appointed the ancient pe6ple" (w. 7). From the time of Abraham's raned tlie princes—(Psalm 89.39; Lamentations 2. 2, 6, 7.)
I have estet ined, or treated, them as persons not saej-ed. I have left tlieni to sutler the same treatment as the common people, stripped of their holy office and in captivity. pr Uices of t!ic sanctuary—"governopsof " it (1 Chronicles call, his family were the depositories of the predictions of the Redeemer, whereas the promise of Cyrus was not heard of till Isaiah's time; therefore, the event to the prediction and accomplishment of which God appeals In proof of His sole Godhead, is the redemption of man by a descendant of Abraham, in whose person "the ancient people" was first formally " appointed." The deliverance of the Jews, by Cyrus, is mentioned afterwards only as an earnest of that greater mercy. [Horsley.] no God Hebrew, tsur, " rock" (Deuterdnomy 32. 4), i. e., a stronghold to take refuge in, and a solid foundation to build on. 9. (Ch. 40. 18, 20; 41. 29.) delectable things—the idols In which they take such pride and delight, not profit (Habakkuk 2. 18.) they are their own witnesses—contrasted with, "Ye are witnesses" (v. 8). "They," i. e., both the makers and the idols, are witnesses against themselves, for the Idols palpably see and know nothing (Psalm 115. 4-8). that they may be asliamed—The consequence deducible from tiie whole previous argument, not merely from the words immediately preceding, as inch.
24.5); directing its lioly services: priests, cwrse—Hebrew, Cherhii, a solemn anathema, or excommunication, reproaclies—(Psahri 123. 3, 4.)
CHAPTER XLIV.
Ver. 1-2,^. Continuation of the pkevious Chapter
1-5). 1. Yet—Though thou hast sinned, yet hear God's gracious pi-omise as to tliy deliverance, chosen—(Ch. 41.
8.) a. (Ch. 13. 1, 7.) formed . . . from . . . womb—(So v.
24; ch. 19. 1,5.) The sense is similar to that in ch. 1.2, " I have nourished and brought up children." Jeswnm— diminutive term of endearment applied to Israel. The full title of aft'ectiou was Isi-aelun ; contracted it became Jeshnrun, with an allusion to the Hebrew root, jashar, "upriijht," "perfect" (see Note on "He that is perfect," ch. 42. 19) [Ghsenius] (Deuteronomy 32. 15). 3. (Ch. 41. 18.) Ulm . . . thirsty—rather, the land (ch. 35. 6, 1), fig. tor man thirsting after righteousness (Matthew 5. 6). floods—the abundant Inllurnces of the Holy Spirit, stronger than "water." sp Srit— including all spiritual and temporal
28. 13; 36. 12. I say all this to show that they are doomed to perish with shame, which is their only lifting end. 10. Who I—Sarcastic question: "How debased the man must be who forms a god.'" It is a contradiction in terms. A made god, wox-shipped by its maker (1 Corinthians 8. 4) ! 11. his fellows—The associates of him who makes an idol ; or of the idol (see Deuteronomy 7. 26 ; Psalm 115. 8 ; Hosea 4. 17). they are of men—they are mortal men them.selves; what better, then, can the idol be than Its maker? gathered together . . . stand up—as in a court of justice, to try the Issue between God and them (Note, ch. 41. 1, 21). yetwrongly inserted in English Version. The issue of the trial shall be, "they shall fear," &c. 13. tongs—rather, "prepareth (tobesupplied)anrta;e," viz., with which tocutdown the tree designed as the material of the idol. Tlie "smith" {Hebrew, workmanin iron) here answers to the " carpenter" {Hebrew, workman in wood). "He worketh it (the axe, not the idol, which was wood, not metal) in the coals," Ac The axe -was wrought, not cast. The smith makes the axe gifts, as the pai allel, " blessing," proves (ch. 11. 2; 32. 15). seed— (Ch. 59. 21.) 4. tliey— thy "seed " and "offspring"- (v. 3j. as among—needlessly inserted in English Version. Rather, "Tliy seed shall spring up a.s willows among the (/(ass beside canals of water." [Horsley.] Or, " They shall spring up among the grass (i. e., luxuriantly; for what grows in the tnidst of grass grows luxuriantly) as willows by the water-courses," which makes the parallel clauses better balanced. [Mauber.] 5. The third clause answers in parallelism to the first, the fourth to the second. I am tlie Lord's—(.Teremiah 5l». 5; 1 Corinthians 6. 19,20; 2 Corinthians 8. 5). call Skimself by tlie name of Jacob—The Gentiles (as the result of the outpouring of the Holy Spirit on Israel, the Lord's "seed," first) shall join themselves to the children of Jacob, in order to worship their God (cf. ch. 43. 7 ; Psalm 49. 11). Or, calls, i. e., invokes and celebrates the name nj Jacob, attaches him.self to his nation and refor the carpenter, hungry . . . drlnketh no water—so eager is he to expedite his work while the iron is hot. ligion [Mauuer] (Psalm 24. 6). snbscribe . . . hand unto. . . Jord—in solemn and public covenant, pledging hlra-
If the god were worth any thing, it would not let him grow "faint" with hunger and thirst. "Wii-j.iams, the inissionary, states, that the South Sea islanders when they make an idol abstain from food and drink. 13. After the smith's work in preparing the instruments comes the carpenter's work in forming the iilol. rule rather, line. [Barnes.] with a line—rather, u pencil. [Horsley. J Lit., red ochre, which he uses to mark on the wood the outline of the figure. [Lowth.] Or best, the Belf to God's service (cf. Nehemiah 9. 38), before "witnesses" (Heln-ews 12. 1), after the manner of a civil contract (Jeremiah 32. 10, 12, 44). .So the Christian In the sacraments. [Uarnks.] Lit., "shall fill his hand with letters (Exodus 32. 15; Kzekiel 2. 10) in honour of Jehovah;" or "shall write upon liis hand, I am Jehovah's" (cf. ch.49.
16; Revelation 13. IG); alluding to the puncture with ink on the hand, whereby a soldier marked himself as bound to his commander; and whereby the Christians used to mark themselves with the name.of Christ. [Lowth.] The former view is simpler, surname himself. . . Israel Maurer and Gesenius interpret this as the Hebrew sancstylus or graver, ^yitll which the Incision of the outline is made. [Gesenius.] planes—rather, chisels or carving tooU, for a plane would not answer for carving, compass—from a Hebrew root, to make a circle; by it symmetry of form is secured, according to . . . beauty of a man—irony. The highest idea the heathen could form of a god was one of a form like their own. Jerome says, "The more handsome the statue the more august the god was thought." The incarnation of the Son of God condescends to this anthropomorphic feeling so natural to man, but in such a way as to raise man's thoughts up to the infinite God who " is a spirit." that It may remain In . . . house—the only thing it was good for; it could net hear nor save (cf. Wisdom 13. 15). 14. Description of the material out Of which the idol is formed. C3p>res8—rather, from Hebrew tions, answering to their rendering of the parallel second clause, "eato blandly (speaks in honourable terms of) the name of Israel." Retaining English Version, we must, from the Hebrea understand it thus, "Surname himself by the honourabli: name of Israel " (ch. 45. 4). 6. Here follows an argument for Jehovah, as the only God, and against the idols, as vaniiy (see Notes ch. 41. 4; 43. 1, 10-12). 7. Who but God can predict future events and declare also the order and lime of each (Note ch. 41. 22, 23 ; 45. 21)? callopen/,;/ ;>roc/«(m (ch, 40. fi) tilings to come. [Maurer.] Or, cxxll forth tlie event; command that it happen (ch. 46. 11;
48. 15). [Harnks.J set ... In order—There is no chance or confusion; all events occur in the order best fitted to subs<'rve God's plans, for me—It Is for God that all root, to be hard, " the holm-oak," an evergreen abundant In Palestine. [Gksenius.] slrcngtheneth- "and he getteth strength to himself In the trees of tlie forest," i. e., he layeth in a great store of timber. [Lowth.] Or, thlnis exist and take place (Revelation 4. 11). But MauRKK translates, "Ijet him set it forth (Job 37. 19) to me." »ince '. . . nnci«-nt people—I have given the .Tews predictions of IJie future ever since I appointed them a.s my people in ancient times; therefore they were qualified to bo His witiie."iseH {v. 8). As to their being God's "ancient (everlasting) people," see Deuteronomy 32. 7-9; Jeremiah "chooset/i," as " madest strong for thj'self," i. <?., bust chosen (Psalm 80. 15, 17). [Gksenius.] But Engti.ih Version gives a good sense ; " strengtheneth," f. e., rears to matii/rity; a meaning suitable also to the context of I'salm 80, 16, 17, where Israel Is compared to a vine plunted by JolUWEliS Of JUDEA: part Of 'lUl!^ WALLS OF HEBRON.
The Pcopie Exhorted to Praise God. ISAIAH XLV. The Church's Deliverance by Cyrus. novah. [MAunER.] rain . . . noiirislicth It—Though tions; prophets' co Mnsei* concern the future (cf. "counsellor," ch. 41. 28). Jenisalem—regarded prophetically, as lying in ruins. 27. Referring to the Euphrates, which was turned into a different channel, close to Babylon, by Cyrus, wlio thereby took the city. " The deep" is applied to Euphrates as "sea" (Jeremiah 51. 32, 30). "Rivers" refers to the artificial canals from the Euphrates made to irrigate the country; when it was turned off into a different bed, viz., a lake, forty miles square, which was originally formed to receive the superfluous water in an inundathe man planted tlie tree, yet he couUl not make it grow.
In preparing lo nialie an idol, he has to depend on the true God for rain from lieaven (Jeremiali 14. 22). 15. The same tree that furnislies the material for the god is in part used as fuel for a fire to cook his meals witli and warm himself! tlicrcto—rather, " lie falleth down before them," i.e., such images. [Maui4E11.J 16. part . . . part—not distinct parts, but t?ie same part of the wood (cf. v. 17). catetli—1. e., cof)ks so as to eat (v. 19). I liave seen—I feel tion, the canals became dry. 28. my shepherd—tj pe of Messiah (eh. 40. 11; Psalm 23. 1; 77. 20; Ezekiel 34. 23). all my pleasure—so Messiah (ch. 42. 1; 53. 10). This is the Its power. 18. he—God hath given them over to judicial blimlncss; not His direct physical, but His providential agency in administering His moral government, is meant first time Cyrus is named expressly; and that, 150 years before the time when in 550 b. c. he began his reign. The name comes from the Persian Khorsdiid, ' the sun ;" kings often taking their names from the gods; the sun was worshipped as a god in Persia, saying—ratlier, "and that saith;" construed with God, not with Cyrus. God's word (ch. G. 9, 10). "Shut," lU., daubed, plastered up; it is an East ern custom in some ca.ses to seal up the eyes of offenders. 1». cousldcretli— layeth it to heart (ch. 42. 25 ; Jeremiah 12. 11). nboiulnation— tlie scriptural term for an Idol, not merely abominable, l)ut the essence of what is so, in the eyes of a.Jealous God (1 Kings H. 5, 7). 30. feedeth on aslics—/I'i/., for the idolater delights in what is vain (Proverbs 15. 14; Hosea 12. 1). "Feedeth on wind." There is instantaneously efficient in accomplisliing his will, to . . . to—or, " of Jerusalem . . . of the temple," as previously, the same Hebrew word iu translated, "of Cyrus." [Barnes.] English Version is more gi'aphic. Cyrus, according to JosEPHUS, heard of this propliecy of Isaiah delivered so long before ; hence he was induced to do that which was so contrary to Oriental policy, to aid in restoring the captive Jews and rebuilding their temple and is an allusion, perhaps, also, to the god being made of a tree, t!ie half of whiclr was reduced to aslies by fire {v. 15, 16, 17); the idol, it is implied, was no better, and could, and ought, to have been reduced to ashes like the other half, deceived heart—llie heart and will first go astray, then the intellect and life (Homans 1. 28; Ephesians 4. IS). He in .". . right hami—is not my handiwork (the idol) aselfdeceit? ai. lieracmtoer-"Be not like the idolaters who consider not in their heart" {v. 19). these—things just said as to the folly of idol-worship, my servant—not city.
CHAPTER XLV.
Ver. 1-25. The Subject of the Deliver.a.nce by Cyrus is followed up (v. 1-7). These seven verses should have been appended to last chapter, and the new chapter should begin with v. 8, "Drop down," &c. [Hoksley.] Reference to the deliverance by Messiah often breaks out from amidst the local and temporary details of the deliverance from Babylon, as .the great ultimate end of the prophecy. 1. his anointed—Cyrus is so called aa being set apart as king, by God's providence, to fulfil His special purpose. Though kings were not anointed in Persia, the expression is applied to him in reference to like the idolaters, slaves to the stock of a tree (v. 19). See
V. I, 2. thou . . . not . . . forgotten of me—Therefore
oughtest to "remember" me. 23. blotted outthe debt of thy sin from the account-book in wliich it was entered (Exodus 32. 32, 33; Revelation 20. 12). as a thick cloud—scattered away by the wind (Psalm 103. 12). as a cloud—a descending gradation. Not only the " thick cloud" of the heavier "transgressions," but the "cloud" (" vapour" [LowTH], not so dense, but covering the sky as 9, mist) of the countless "sins." These latter, though not thought much of by man, need, as much as the former, to be cleared away by the 8un of righteousness, else they tlie Jewish custom of setting apart kings to the regal office by anointing, right hand . . . holden— image from sustaining a feeble person by holding his right hand will be a mist separating us fi-om heaven (Psalm 19.
12, 13; 1 John 1. 7-9). return . . . for—The antecedent redemption is the ground of, and motive to, repentance. We do not repent in order that He may redeem us, but because He hath redeemed us (Zecharlah 12. 10; Luke 24. 47; Acts 3. 18, 10,1. He who believes in his being forgiven cannot but love (Lnlce 7. 43, 47). 33. Call to inanimate nature (ch. 42. 6). subdue nations viz., the Cilicians, Syrians, Babylonians, Lydians, Bactrians, &c. ; his empire extended from Egypt and the Mediterranean to the Indian Ocean, and from Ethiopia to the Euxine Sea. loose . . . loins i. e., the girdle off the loins; and so enfeeble them. The loose outer robe of the Orientals, when girt fast round the loins, was the emblem of strength and preparedness for action; ungirt, was indicative of feebleness (Job 38.3; 12. to praise God; for it also shall share in the coming deliverance from " the bondage of corruption" (Romans 8.
20.21). done It—effected redemption for both the literal and spiritual Israel, lower parts, &c.—antithetical to "heavens;" " mountains," " forest," and " tree," are the Intermediate objects in a descending gradation (see Psalm
21); "weakeneth the strength of the mighty" (Margin),. " looseth the girdle of the strong." The joints of Belshazzar's loins, we read in Daniel 5. 6, were loosed during the siege by Cyrus, at the sight of the mysterious handwriting onthe palace walls. His being taken by surprise, unaccoutred.
96. 11, 12). 24t-28. Confirmation of His promises to the Church and Israel, by various instances of His omnipotence; among these the restoration of the Jews by Cyrus, alone lit.. Who was with me f wz., when I did it; answering to " by myself," in the parallel clause (cf. similar phrases, Hosea 8. 4; John 5. 30). [Maukek.] 25. tokens —prognostics ; the pretended miracles which they gave as proofs of their supernatural powers, liars—(Jeremiah 50.
Is here foretold, to open . . . gates—In the revelry in: Babylon on the night of its capture, the inner gates, leading from the streets to the river, were left open, for there were walls along each side of the Euphrates with gates, which, had they been kept shut, would hav« hemmed the invading hots in the bed of the river, where the Babylonians could have easily destroyed them. Also, the gates of the palace were' left open, so that there was access to every part of the city; and such was its-extent, that they who lived in the extremities were taken prisoners before the alarm reached the centre of the palace. [Herodotus, 1. sec. 191]. 3. crooked . . . straight—(ch.
36). Conjurors; or, astroloffers; men leading a retired contemplative life, in order to study divination by the signs of the stars. [Vitrinqa.] backward—with shame at their predictions not being verified; "To turn away the face" is to frustrate defeat (ch. 36. 9; 1 Kings 2. 1.5). The "wise men" are the diviners who, when Babylon, was attacked by Cyrus, predicted his overthrow. 36. servant —in a collective sense, for the prophets in general, who foretold the return from Babylon; answering to "His messengers" (plural, in the parallel clause). [Maurer.] Antltypically, and ultimately, Messiah, who is the con Bummating embodiment of all the prophets and messen-
40. 4), rather, " maketh toountains plain" [Lowth], t. e., clear out of thy way all opposing persons and things. The Keri reads as In v. 13, "make straight" (Margin). gates of brass-(Psalm 107. 16.) Herodotus, 1. sec. 179, says, Babylon had 100 massive gates, twenty-five on each of the four sides of the city, all, as well as their posts, of brass, bars of iron—with which the gates were fastened. 3. treasures of darkness—t. e., hidden in subterranean places; a common Oriental practice Sorcerers pretended ger's of God (Malachl 3. 1; Matthew 21, 34, 36, 37; John 10.
88); hence the singular, " His servant." counsel-predic31
Gud hy Hi? Oinnipaleney, ISAIAH XLT. ChaUenffeth OMienee lo JTim. to be ablp lo show whei'e snoh treasnros were to be found ; In opposilion to tlieir pretensions, God says, He will really ^ive hidden treasures to Cyrus (Jeremiah 50. ;57; 51. a child, born in less favourable circumstances, to upbraKl his parents with having given hin> birth, a fdi-liiyri, it to upbraid God for His <lealings with us. U.-ttiier translate, "« lather. . .a woman." Tlie Jews considered them:;elve» ex<'lusivel}- God's children, and were angry that God should adopt t)ie Gentiles besides. Woe to him who says to one alre.uly a father. Why dost thou beget other children? [H0RSI.EY.] 11. AsSt . . . co Humn ml—Instead of striving with me in regard to my purposes, your wisdom
13). Pi,[N V, JI. jY., 3:?. 3, s;iys that Cyrus obtained from the con()ui'St of Asia 31,000 pounds weight of gold, besides f!<>l<-li n v:iscs, and 5!)0,(K)0 talents of silver, and the goblet of Seniirauiis, weighing fifteen talents. tUaf tUoii niayest know— not merely that He was "the God of Israel," but that He was Jehovah, the true God. Ezra 1. is in prayer to ask, and even command me, in so far as it I'H for nty gloi y, and for your real good (M:-.rk 11.24; Jojin ll>.
1, 2 shows lhat the correspondence of the event with the predi. tioii liad the desired effect on Cyrus, ivlilcli call. . . fUy name—so long before designate thee by name
2:!, 13, latter part of the verse ; 1 John 3. 22). sons—tCh. 51.
13; Galatians3.2fi.) wovkof my Itnud—spiritually (Ephesians 2. 10); also literal Israel (ch. til). 21). Mauker /r«»i.*- (eh. ^3. 1). 4-. {Xote, ch. 41. 8; 43. 14.) sm-jiamtd— i. e., designate<l to carrjout my design of restoring Judah (see
JS'otr, ch. 44. 5; 44. 2S; 45. 1). Maurer here, as in ch. 44. 5, lates, instead of "command,"/,(;are it to me, in mydealing.i concei ning my sons and concerning the* work of my hands, to do what 1 will with my own. Lowni reads it inti'rrog;Uivcly, Do ye presume to question me and dictate to me (see V. 9, 10)? The same sense is given, if the words be taken in irony. But English Version is best. The same argument for prayer, drawn from God's omnipotence and consequent power, to grant any re- .quest, occurs (cli. 40. 26-31). I, even iiiy hands—So Hebrew (Psalm 41. 2), "Thou . . . thy hand transhitf'.t, "I have addres.ted thee bt/ on honourable name," Uast not known me—^-evious to my calling thee to this of Kco; n/lei God's call, Cyrus did know Him in some degree (Kzra 1. 1-3). 5. (Ch. 42. 8; 43. 3, 11; 44. 8; 46.9.) girded lltec—whereas " I will loose (the girdle ofi) the loins of kings" (v. 1), strengthening thee, but enfeebling them liefore thee, tliougli . . . not known me—(?,>. 4.) God knoy/s His elect before they are made to know Him (Galatians 4. !); John 15. 16). 6. From the rising to the setting of the sun, i. e., from east to west, the whole habitable world. It is not said, " from north to south," for that would not implj' the habitable world, as, "from east to west " does (Ezra 1. 1, &c). The conquest of Jerusalem, by ' (both nominatives, in apposition). 13. him—Cyrus, type of Messiah, who redeems the captives of Satan "without money and without price" (ch.55.1), " freely" (gratuitously) (cli. 52. 3; 61.1,. Zechariah !). II; Romans 3. 21). in rtglttcwnsnegs-to fulfil my righteous purpose (^'oi"?, ch. 41. 2; 42. 6; Jeremiah ' Babylon, the capital of the world, and the overthrow of Babylon and restoration of the Jews, by Cyrus, who expressly acknowledged himself to be but the instrument in God's hands, were admirably suited to secure, througliout the world, the acknowledgment of Jehovah as the only true God. 7. form . . . create— Yatzar, to give " form" to previously-existing matter. Bara, to " create" from nothing the chaotic dark material, light . . . darltness— (Genesis 1'. 1-3), emblematical also, prosperity to Cyrus, calamity to Babylon and the nations to be vanqiiished. [Grotius.] Isaiah refers also to the Oriental belief in two coexistent, eternal principles, ever struggling with each other, light or good, and darkness or evil, Oroniasden and Ahrimanen. God, here, in opposition, asserts His sovereignty over both. ['Vitringa.] create evil—not moral evil (James 1. 13), but in contrast to "peace'' in the parallel clause, war, disaster (of. Psalm 65.
23. 6). 14. The language but cursoi ily alludes to Egypt, Elliiopia, and S<'l>a, being given to Cyrus as a I'ansom in lieu of Israel whom he restored (ch. 43. 3), but mainly and fully describes the gathering in of the Gentiles to Isi aeK Acts 2.10,11; 8. '27-.'iS), especially at Israel's future restoration (ch. 2. 2; 14. I, 2; 1',). 18-22; 60. IVM; 4!). 2;i; Psalm 68. ol; 72.
10, 11). labour—wealth acciuiied by labour (Jeremiah 3.
2t). Sabcans . . . of statnxe—the men Of Meroe, in Upper Egypt. Herodotu.-! i;3. 30) calls the Ethiopians " the tall" est of men" (Note, ch. 18. 2; 1 Chronicles 11.23). tiieo— Jerusalem ("my city," v. 13). in clialns — (Psalm 119!, 8.) "The Siilnts shall Judge the world" (1 Corinthians 6,
2) and "rule the nations with a rod of iron" (Zechariah 4. 12-19; Revelation 2. 26, 27). The "chains," in the case of the obedient, shall be the easy yoke of MessiaJi as "the sword of the .Spirit" also is saving to the believer, condemnatory to tlie 'v-liever (John 1"2. 48; Hebrews 4. 12; Revelation' 1!1. 151. C!«d Is in thee—(Jei'cmiah
7; Amos 3.61. 8. Drop viz., the fertilizing rain (Psalm
65. 12). skies — clouds. Lower than the "heavens." rlgliteousness i. p., the dews of the Hol.v Spirit, whereby "righteousness" shall "spring up." (See latter end of the verse.) eartli—/fgr. for the hearts of men on it, opened for receiving the truth by tlie Holy Ghost (Acts 16. 14). them—the earth and the heavens. Horsley prefers witli Queen Elizabeth's Bible, " Let the earth open, and let salvation and justice grow forth ; let it bring them forth together
3. 1!).) 15. God that hidest thyself— IIoR.SJ.EY, after JEROME, explains this as the confession of Egypt, <fec., that God is concealed in human form In the person of Jestis, Rather, connected with r. 9, 10, the prophet, contemplating the wonderful issue of the seemingly dark counsels of God, implies a ceusuie oii those wlio presume to Vjuestlon God'.s dealings (cii.55. 8, 9; Deuteronomy 29. 29). Faith
I the Lord have created him" (v. 13). Maurer translates, "Let all kinds of salvation (prosperity) be fruitful" (Psalm 72. 3, 6, 7). The revival of religion after (he return from Babylon suggests to the prophet the diffusion of Messiah's gospel, especially in days still future; hence the elevation of the language to a pitch above what is applicable to the state of religion after the return. 9. Anticipating the objections which the .lews might raise as to why God permitted their captivity, and when He did restore tlicm, why He did so by a foreign prince, Cyrus, not a Jew (cli. 40. 27, &c.), but mainly and ultimately, the objections about to be raised by the Jews against God's sovereign act in adopting the whole Gentile world as His tpiritual Jsritcl (u. 8, referring to this co/ZioMc diirnsion of the gospel), as if it were an infringement of their nation's still di-scerns, even under the veil, the covenant-keeping
God of Isr(tel the Saviour (ch. 8. 17). 16. nsliamed—df.wppointed \ry their expectation of help from their idols (Kvte, ch. 42. 17; Psalm 97. 7). 17. in the Lord—(v. 21, 2:5), contrasted with the idols which cannot give even temjiorary help(u. 16); in Jehovah there Is everlasting salvat Xow (ch. 26. 4) not . . . asliamed—opposed to the doom of the idolaters, who, in the hour of need, shall bo "ashamed" (Note, v. 16). 18. {Note, V. 12.) not in vain [but] to he inlial>ited—Therefore, Judah, lying waste during the Baliylonish cnjilivlty, shall be peopled again l)y the exiles. The Jews, from this passage, infer that, after the resurrection, the earth shall "be inhabited, for there can be no reason why the earth should then exist in vain anymore than now (2 Peter :i.
13). 19. not . . . secret— not like the heathen oracles which gave their responses fron\ darlc caverns, with studied obscurity (ch. 48. 16). Christ plainly quotes these word.s, thereby identifying Himse lf wil h Jehovah (John 1!*. orivi leges; so Paul expressly quotes it, Romans !). 4-S, 11-
21. JLot . . . strive—Not in X,\\e Ilebrew ; rather, in appo Hition with "him," "A potsherd among the potsherds of the eartli !" A creature fragile and worthless as the fragment of nn earthern vessel, amongst others equally so, and y«t presuming to strive with his Maker! English Vei-sion Imiilies, it ifi appropriate for man to strive with man, in opposition to 2 Timothy 2. 24. [GK.SENIUS.] thy . he— shalltljv work .vnj/ o/</iee, He, &C.T 10. If it be wrong for 20). I said not . . . Seek . . . iu vain—When I commanded you to seek me (JehoVah did so, t>. 11, "Ask me," &c.), It was not in order that ye might bi' sent empty awRy (Deuteronomy 32.47). Espc(^ially in Israel's time of trial, God's interposition, in be.ialf of Ziori hereafter, Is expressly stated as about to be 1 he answer to prayer (oh. 62. 0, 7-10; 48'2
Babylon's Idols could not Save .ler. ISAIAH XLVI, XLVII. Ood Saveth His People to the End. tian Anubis. The extensive worship of it is shown by the many proper names compounded of it : Neb-uchadnczzar, Neb-uzaradan, Nal)-onassar, ite. wereupon i. e., were a 6urcie» (supplied from the following clause) upon. It was customary to transport the gods of the vanquislied to the land of the conquerors, who thought tiiereby the more effectually to keep down the smyect people (1 Samuel 5.
Psalm 102.1.3-17, 19-21). So in the case of all believers, the.
Kji'iiiual Israel, rljliteoitsness—what is veracious: not in tlie equivix'jil term.s of heathen responses, fitly symbolized by llie "dark places" from which they were uttered.
"rifUt—true (Note, ch. 41. 26). 20. escaped of tUe nations
—thoise of tlie nations who shall .have escaped the slaughter
Inllicted by Cyrus. Now, at last, ye shall see tlie folly of ."praying to a koJ tliat cannot save" (v. 16). Ultimately, those that shall be "left of all the nations which shall come against .Jerusalem" are meant (Zechariah 14. 16). Tliey shall tlien all be converted to the Lord (ch. 66. 23, 24; Jiircmiah 3. 17; Zechariah 8.20-2:^). 21. Challenge the wor-
1, (fee. ; Jeremiaii 48. 7 ; 49.3; Daniel 11. 8). carriages— in the Old English sense of the Ihtngs carried, the linages borne by you: the lading (Acts 21. 15), "carriages," not X\\e velti- ' Or, the images which used to be carried by you formerly in your solemn processions. [Maukem.] were heavy loaden—rather, areptd as a loud on tlie beasts of burden. [Maxjrer.] IIorsley translates, "They who should have been your carriers (as Jeliovaii is to His people, v. 3, 4) are become burdens" (see Note, v. 4). 3. deliver— from the enemies' hands, burden —their images laid on the beasts (u. 1). themselves—the gods, here also distinguished from their images. 3. in contrast to wliat precedes: Babylon's idols, so far from bearing its people safel.v, are themselves borne off, a burden to the laden beast; but Jehovah bears His people in safet.y even from the womb to old age (ch. 6^3.9; Deuteronomy 32. 11; Psalm 71. 6. 18). God compares Himself to a nursfe, tenderly carrying a child; contrast Moses" language (Numbers 11. 12). 4. olA age—As your—you—you, are not in tlie Hebreiv, the •sentiment is more general than Englisli Vercles, but the baggage. siiippers of idols (ch. 41. 1). take counsel together—as to thi best arnments vvhei-ewith to defend the cause of idolatry, who . . . from that time—(Ch. 41. 22, 23; Note, ch.
44. 8.) Which of the idols has done what God hath, I'iz., foretold, primaril.v as to Cyrus; ultimately as to the final restoration of Israel hereafter? The idolatry of Israel before Cj ius' time will liave its counterpart in the Anticlirist and the apostasy, which sliall precede Christ's manifestation, just . . . and . . . Saviour righteous in keeping His promises, and tlierefore a Saviour to His people. Not only is it not inconsistent with, but it is the result of, His rir/htcou.incis, or justice, that He should nave His redeemed (cli. 42. 6, 21 ; Psalm 85. 10, 11 ; Romans 3. 26). 33. Lioolk . . . and be j'e saved—The second imperative expresses the result which will follow obedience to the first ('ienesis 12. 18); ye shall be saved (John 3. 14, 15). Numbers sion, tliougli of course \tincludes the Jews from tlie infi'.ncy to the more advanced age of their history (ch. 17. 6). 1 am he—i.e., the same (Psalm 102. 27; John 8. 24; Hebrews 13.
21. !•: "If a serpent had bitten any man, when he beheld file serpent of brass he lived." What so simple as a look? Not do something, but look to tlie Saviour (Acts 16. 30, 31). Believers look by laith, the eye of the soul. The look is 8). I will bear . . . carry—Not only do I not need to be borne and carried myself, as the idols (v. 1). 5. (Ch, 40. 18, tliat of one tiirning (see Margin) to God, as at once "Just and the Saviour" {v. 21), t. e., the look of conversion (Psalm as.) 6. (Ch. 40. 19, 20 ; 41. 7.) They lavish gold out of their purses, and spare no expense for their idol. Their profuseness shames tire niggardliness of professors wlio worship God with what cost tlieni nothing. Sin' is always a costly service. 7. cry . . . can . . . not . . . save—(Ch. 45. 20, witli which contrast y. 19.) 8. show yoxirselves men—renounce the childishness of idolatry as shown in what precedes (i Corinthians 14. 20; 16. 13; Ephesians 4. 14). In order to Ije manly we must be godly: for man was made " in the image of God," and only rises to his true dignity when joined to God ; virtue is derived from the Latin vir, " a man.'^' bring ... to mind—rat her, lay it to heart, transgressors-^addressed to the idolaters among the Jews. 9. former viz., proofs of the sole Godship of Jehovali, from predictions
22. 27). 33. sworn by myself—equivalent to, "As I live,"' as Romans It. 11 quotes U. So Numbers 14. 21. God could swear b.v no greater, therefore swears by Himself (Hebrew.s 6. 13,. 16;. word ... In rlgliteoisness— rather, "the truth (yolc, v. 19) is gone forth from my mouth, the word (of promise J, and it shall not return (i. e., which shall not be rev(jked)." [Lowth.] But the accents favour jS'/ijrlish Version, tongue . . . swear viz., an oath of allegiance to God as their true King {Note, cl). 1!). 18; 65.16). Yet to be tulfilled (Zechariah 14. 9). 34. Rather, " Only in Jeliovaii shall men say o/me (this clause is parenthetical), is there righteousness" (which includes «a/fa Ziow, v. 21, "a just God and a Saviour," ch. 46. 13), -Ac. [Maurer.J sirength— t/z., to save, shall men come—Thase v/ho have set tliemselves up against God shall come to Him in penitence for the past (ch. 19. 22). ashamed—(u. 16 ; ch. 54.17; 41.11.) 35. all . . . Israel—the spiritual Israel (Romans 2. 29) and the literal Israel, 'i. e., tlie final remnant wliich shall all be saved (v. 17; Romans 11. 26). jiisti Hed—treate<t /-i-t ?/ tliey were just, through Christ's righteousness and de.ilh (Jeremiah 23. 5). glorj'— i/?., siiuj in Kis prai.se (Jeremiah 9. 24; I Corinthians 1. 31). fulfilled, and interpositions of God in behalf of Israel (ch.
45. 5). 10. (Ch. 45. 21; 41.. 22, 23; 44. 20.) yet— not in the Hebrew. Translate, ''\Vhat had not been done." [HouSLEY.] do all my pleasure—(Ch. 53. 10; Romans 9. 19.) 11. ravenous bird—Cyrus so called on account of the rapidity of his marches from tlie distant regions of Persia to pounce on his prey (see Notes, cli.41. 2, 25; Jeremiah 49. 22; Ezekiel
17. 3). Tlie standard of Cyrus, too, was a golden eagle on a spear (see the heathen historian, Xenopiion, 7., where almost the same word is used, aetos, as here, ayit). executeth my counsel—(Ch. 44. 28 ; 45. 13.) Babylon represents, mystically, the apostate faction : the destruction of CHAPTER XLVI. its idols symliolizes the future general extirpation of all idolatry and unbelief, purposed . . . also do it^—(Ch. 43.
Ver. 1-13. Babylon's Idols could not Save themselves, ItUCll LKSS HEK. BUT GOD CAN AND WILL SAVE Israel: (ykl-s is His instkoment. l. Bel—The same ns the I'litt Miieian Baal, i. e., lord, the chief god of Babylon; to it was dedicated tlie celebrated tower of Baby-
13.) 13. stout-hearted—stubborn in resisting God (Psalm 76.5; Acts 7.51.) far from righteousness—(Ch. 59. 9; Habakkuk 2. 4.) 13. near—antithetical to "far" (v. 12; ch. 51. 5; 56. 1; 61. 10, 11; Romans, 10. 6-S).' righteousness — answering to "salvation"' in the parallel clause; therefore it means here, my righteous deliverance; righteous, because praving the truth oX God's promises, and so contrived aa to not compromise, butf vindicate. His righteousness (ch. l(»i, in the c<'nlre of one of tlie two parts into wliioli the city v.-as divided, the palace being in the centre of the olh(;r. Identical with the sun, worshipped on turrets, lioa.sctops, and other high places, so as to be nearer the heavenly hosti (Hal)a) (Jeremiah 19.13; 32.29; Zeplianiah
42..21 ; Romans 3. 26.) Zion . . . my glory—ratlier, " I will give Siilvation in Zion; to Israel (1 will give) my glory." [HORSLUY, with Q,UEKN ELIZAniSTH'S ijjBLE.J (Ch. 63. 11; Psalm 11. 7; Luke 2. 32.)
1.5). Oe.sknii;s identifies Bel with the planet Juiiitcr, whicli, with t.lie planet Venus (under the name Astarte or Asluroth), vras worshipped in the East as the rjod of I'orlunc, the most propitious star to be born under (iVoCe, ch. la. 11). A<;cordiug to the Apocryphal book, Bel and the Ijragon, Bel was c<ist down by Cyrus, boweth . . . •toopeth— fallet 1 prostrate* (ch. 10.4; 1 Samuel 5.3,4; ?>;alm 20. S). Nebo—Tlie planet Mercury or Hermes, In astrology. Tl)6 scribe of heaven, answering to the Egyp-
CHAPTER XLVII.
Ver. 1-15. The Destruction of Babylon is reprksenteij under the Image of a Royal Vikoin broikjut DOWN IN A Moment from her Magnificent Throne to 48a /adgmenls nppn Babylmi and Chaldea. ISAIAH XLVIII. The Revelation of the Prophec'cs.
"in full measure." for . . . for—rather, 'notwithstanding the . . . notwithstanding;" "in spite of." [Lowth.] So "for" (Numbers 14. 11). Babylon was famous for "expiations or 'sacrifices, and other incantations, whereby they tried to avert evil and obtain good." [Diodokus Sicv ULUS.] 10. wickedness—as in ch. 13. 11, the cruelty with which Babylon treated its subject states, none sceth me —(PsalmlO.ll; 94.7.) "There is none to exact punishment from me." Sinners are not safe, thougli seeming secret, thy wisdom—astrological and political (ch. 19. 11, &c., 8S to Egypt), perverted-turns thee aside from tlie right and safe path. 11. from whence It rlseth Hebrew, the daum
THE EXTREME OF DEGRADATION. 1. Ill tile dtiat—(J\'ote, . ch. 3. 26; Job 2. 13; Lamentations 2. 10). virgin— i. e., heretofore uncaptured. [Herodotus, 1. 191.] daughter of Bal)yloji—Babylon and its inhabitants (Notes, ch. 1. 8; 37.
22). no tHrone— The seat of empire was transferred to .Sliushan. Alexander intended to have made Babylon his seat of empire, but Providence defeated his design. He soon died ; and Seleucia, being built near, robbed it of its inhabitants, and even of its name, which was applied to Seleucia. delicate—alluding to the effeminate debauchery and prostitution of all classes at banquets and religious rites. [CuRTius, 5. 1; Hekodottis, 1. 199; Baruch, 6. 43.] a. millstones— lilie the querns or hand-mills, found in thereof, i. e., its first rising. Evil shall come on thee without the least previous intimation. [RoSENMtri/LER.] But dawn is not applied to " evil," but to prosperity sliining out after misery (oh. 21. 12). Translate, "Thou shall not see any dawn " (of alleviation). [Maurer.] put . . . off this country, before the invention of water-mills and wind-mills : a convex stone, made by the hand to turn in a concave stone, fitted to receive it, the corn being ground between them : the ofiice of a female slave in tlie East ratlier, a,s -Margin, "remove by expiation it shall be never ending, not know—unawares: wliicli thou dost not appreliend. Proving the fallacy of thj' divinations and astrology (Job 9. 5; Psalm as. 8). 13. St.ind—forth most degrading (Job 31. 10; Matthew 24. 41). uncover tliy locks—rather, "take off thy veil" [Horsley]: perhaps the removal of the plaited hair worn round the women's temples is Included ; it, too, is a covering (1 Corinthians 11. a scornful eliallenge to Babylon's magicians to sliow whetlier tliey can defend their city, laboured—The devil's service is a laboi-ious yet fruitless one (ch. 55. 2), 13. wearied—(Cf. 57. 10 ; Ezekiel 24. 12.) astrologers—iii., those who form combinations of the heavens ; \yho watch conjunctions anfl oppositions of the stars. "Casters of the configurations of the sky." [Horsley.] Gesenius explains it: the dividers of the heavens. In casting a nativity they observed four signs:—the horoscope, or sign which arose at the time one was born; the mid-heaven;
15) ; to remove it and the veil is the badge of tlie lowest female degradation; in the East the head is the seat of female modesty ; the face of a woman is seldom, the whole head never almost, seen bare (Note, ch. 22. 8). make bare tlie leg—rather, " lift up (lit., uncover ; as in lifting up tlie train the leg is uncovered) thy flomng train." In Mesopotamia, women of low rank, as occasion requires, wade across the rivers with stript legs, or else entirely put off their garments and swim across. "Exchange thy rich, loose, queenly robe, for the most abject condition, that of one going to and fro through rivers as a slave, to draw water," &c. uncover . . . tliigli—gather up the robe, so as to wade across. 3. not meet ... as a man—rather, " I will not meet a man," i. e., sufferman to intercede with me— the sign opposite the horoscope towards tlie west ; and the hypogee. monthly prognosticators—Those wlio at each new moon profess to tell thereby what is about to happen. Join, not as English Version, " save . . . from those things," &c. ; but, "They that at new moons make known from (by means of) tlieyn the things that shall come upon thee." [Maurer.] 14. (Ch. 29.6; 30.30.) not ... a coal—Like stubble, they shall burn to a dead ash, without leaving a live coal or cinder (cf. ch. 30. 14), so utterly shall they be destroyed. 15. Thus, &c.—Sucli shall be the fate of those astrologers wlio cost thee such an amount of trouble and money, thy merchants from thy youth i. e., with whom thou hast trafl Scked from thy earliest history, t-he foreigners sojourning in Babylon for the sake of commerce give man an audience. [Hoksley.] Or, " I will not make peace witli any man," before all are destroyed. Lit., strike a league with ; a plirase arising from the custom of striking hands together in making a compact [Mauber] (Note, Proverbs I". 18; 22. 26; 11. 15, Margin). Or else from striking the victims sacrificed in making treaties. *. As for rather supply, " Thus saith our Redeemer." [Maurer.] LowTH supposes this verse to be the exclamation of a cliorus breaking in with praises, " Our Redeemer ! Jehovah of hosts," &c. (Jeremiah 50. 34). 5. Sit—The posture of mourning (Ezra 9. 4; Job 2. 13; Lamentations 2. 10). darkness— mourning and misery (Lamentations 3. 2; Micah 7. 8). lady of kingdoms—mistress of the world (ch. 13. 14; Jeremiah 51. 6, 9; Nahum 3. 16, 17). [Barnes.; Rather, the astrologers, with whom Babylon had so many dealings (v. 12-14). [Horsley.] to his quarter lit., straight before ?Mm<Ezekiel 1.9, 12). The foreigners, whether soothsayers or merchants, shall flee home out of Babylon (Jeremiah 50. 16).
(oh. 13. 19). 6. reason for God's vengeance on Babylon : in executing God's will against His people, she had done so with wanton cruelty (ch. 10, 5, &c. ; Jeremiah 50. 17; 51. 33; Zechariah 1. 15). polluted my inheritance—(Gh. 43. 28.) the ancient—even old age was disregarded by the Chaldeans, who treated all alike with cruelty (Lamentations
CHAPTEE XLVIII.
Ver. 1-22. The Things that befai,!, Babylon Jehovah PREDICTED LONG BEFORE, LEST ISRAEL, SHOULD ATTRIBUTE THEM, IN ITS "OBSTINATE" PERVERSITY, TO Strange Gods (v. 1-5). 1. the waters of Judah—spring from the fountain of Judah (Numbers 24. 7; Deuteronomy
4. 16; 5. 12). [RosENMTJLLER.] Or, "the ancient" means Israel, worn out with calamities in the latter period of its history (ch. 46.4), as its earlier stage of liistory is called its " youth" (ch. 54. 6; Ezekiel 16. 60). 7. so thatthrough thy vain expectation of being sL queen for ever, thou didst advance to sucli a pitch of insolence as not to believe " these things" (viz., as to thy overthrow, v. 1-5) possible, end of
33. 28; Psalm 68. 26, Margin). Judah has the "fountain'' attributed to it, because it survived the ten tribes, and from it Messiah was to spring, swear toy . . . l.ord—(Ch. 19.18; 45.23 ; 65.16.) mention—in prayers and praises, not In truth—(Jcremiali 5. 2 ; John 4. 24.) 3. For—Ye deserve these reproofs; for ye call yourselves citizens of "the holy city" (ch. 52. 1), but not In truth (ti. 1; Nehemiah 11. 1; Daniel 9. 24); so the Inscription on their coins of tlie time of the Maccabees. "Jerusalem the Holy.'- 3. former—things wlilch have happened in time past to Israel (ch. 42. 9 ; 44. 7, 8 ; 45. 21 ; 46. 10). suddenly—they came to pass so unexpectedly, tliat tlie proplieoy could not have resulted from mere liuman sagacity. 4. obstlna.tc—Hebmv, hard (Deuteronomy 9. 27 ; E«elciel 8. 7, Mar-
It viz., of th-y insolence, implied in her words, " I shall be a lady for ever." 8. given to pleasures—(iVoie, v. 1.) In no city were there so many incentives to licentiousness, lam . . . none . . . beside me—(v. 10.) Language of arrogance in man's moutlr; fitting for God alone (ch. 45. 6). See cli. 5. 8, latter part, widow . . . loss of children— state, represerfted as a female. When it has fallen is called a widow, because its king is no more ; and childless, because it lias no inhabitants, they having been carried off as captives (ch. 23. 4 ; 54. 1, 4, 5; Revelation 18. 7, 8). 9. In a moment—It should not decay slowly, but be suddenly and unexpectedly destroyed; in a single niglit It was taken by Cyrus. The prophecy was again literally fulfilled when Babylon revolted against Darius; and, in order gin), iron sinew—inflexible (Acts 7. 51). brow brassshameless as a harlot (see Jeremiah 6. 28; 3. 3; Ezekiel 3. to liold out to the last, each man chose one woman of liis family, iui<l strangled the rest, to save provisions. Darius impaled -WW of the revoltera. In . . . perfection—i. e., 484
7, Margin). 5. (See Notes, v. 1, 3.) 6. Thou, &c.—So "ye are my witnesses" (ch. 43. 10). Thou canst testify the prodiction was uttered long before the fulfilment: "see all
Go'P.-i Exhortation to Obedience, ISAIAH XLIX. because of His Power and Providence. type of Messiah, to whom alone it fully applies (Revelation 5. 2^). his pleasure—not Cyrus' own, but Jehovah's. 15. brought—led hira on his way. he—change from the this," t'i2., that the event answers to the prophecy, detlai-c—make the fact known as a proof that Jehovah alone is God (oh. 11. S). new things—viz., the deliverance from Babylon by Cyrus, new in contradistinction from former predictions tliat had been fulfilled (ch. 42. 9; 43. 19). Anfirst to the third person. [Barnes.] Jehovah sliall make his (Cyrus') way prosperous. 16. not ... in secret—(Ch. titypically, the prophecy has in view the "new things" of the gospel treasury (Song of Solomon 7. 13; Matthew 13.
45. 19.) Jehovah foretold Cyrus' advent, not witli the studied ambiguity of heathen oracles, but plainly, from the time, Ac—from the moment that the purpose began to be accomplished In the raising up of Cyrus I was pres-
52; 2 Corinthians 5. 17; Revelation 21. o). From this point forward, ^he prophecies as to Messiah's first and second advents, n nd the restoration of Israel, have a new circumstantial dislinctness, such as did not characterize the previous ones, even of Isaiah. Babylon, in this view, answers to the mystical Babylon of Revelation, liiddcn— which could not have been guessed by political sagacity (Daniel 2. 22, 29; 1 Corinthians 2. 9, 10). 7. Not like natural results from existing causes, the events when they took place were like acts of creative power, such as had never l)Ofore been " from the beginning." even before tlie day wliiii—rather [Maukek], "And before the day (of ent, sent me—The prophet here speaks, claiming attention to his announcement as to Cyrus, on the ground of his mission from God and Ills Spirit. But he speaks not in his own person so much as in that of Messiah, to whom alone in the fullest sense the words apply (ch. 61. 1 ; John
10.36). Plainly, ch. 49. 1, which is the continuation of ch.
48. from v. 16, where the change of speaker from God (v. I, 12-1.5) begins, is the language of Messiah. Luke 4. 1, 14, IB, shows-that the Spirit combined with the Fatlier in sending tlie Son: tlierefore "His Spirit" is nominative to "sent," not accumttye, following it. 17. teacheth ... to protit—by affliction, such as the Babylonisli captivity, and the present long-continued dispersion of Israel (Hebrews 12.10). 18. peace—(Psalm 119. 165.) Cf. the desire expressed by the same Messiah (Matthew 23. 37; Luke 19. tlieir occurrence) thou hast not heard of them," i.e., by any human acuteuess; they are only heard of by the present inspiied announcement. 8. Iieardest not—repeated, as also "knewest not," from last verse, from tliat time that—omit that : "^Vo?>i the first thine ear did not open itself," D(2., to o6ejy them. [Rosenmullee.] "To open tlie ear "denotes obedient attention (ch. 50.5), Or, " was not opened " to receive them, i. e., they were not dechired by me to thee previously, since, if thou hadst been informed of them, such is thy perversity, thou couldst not liave Ijeen kept in check. [Maurer.] In the former view, tlie sense of the words following is, "P'or I knew
42). river—(Ch. 33.21; 41. 18), a river flowing from God's throne is the symbol oi free, abundant, and ever-Jlowint/ blessingsfrom Him (Ezekiel 47. 1 ; Zechariali 14. &; Revelation 22. 1). righteousness religious 2}rosperili/, the parent of "peace" or national prosperity ; therefore "peace" corresponds to "righteousness" in the parallelism (ch.32. 17). 19. sand—retaining the metaphor of "the sea" {v. 18). like the gravel tliereof—rather, as t!ie Hebrew, "like that (the offspring) of its (the sea's) bowels;" referring to tiiat, if I liad not foretold the destruction of Babylon so plainly, that there could be no perverting of it, thou wouldest have perversely ascribed it to idols, or something else than to me " (v. 5). Thus they would have relapsed into idolatry, to cure them of which the Babylonian captivity was sent: so they had done (Exodus 32. 4). After the return, and ever since, they have utterly forsateen idols, wast called—as thine appropriate appellation (ch. 9. 6). from tlie womb—from the beginning of Israel's national existence (ch. 41. 2). 9^ refrain lit., muzzle; His wrath) after the I'eturn, was to be restrained a while, and then, because of their sins, let loose again (Psalm 7iS. 38). for thee—i. e., mine anger towards thee. 10. (iVo/e, ch. 1. 25.) with silver—rather, "/or silver." I sought by afiliction to purify thee, but thou wast not as silver oljtained by melting, but as dross. [Gesenius.] Th5' repeiitance is not complete: thou art not yet as refined silver. Rcsenmuller explains, not as silver, not with the intense heat needed to melt silver (it being harder to melt than gold), i. e., not with the most extreme severity. The former view is better (ch. 1.25; 42.25; Ezekiel 22. 18-20, tlie countless living creatures, fishes, &Q., of tlie sea, rather than the gravel. [Maurer.] Jerome, Chaldee, and Syriac support English Version, liis name . . . cut olF— transition from the second person, "tliy," to the. third, "his." Israel's name was cut off as a nation during tlie Babylonish captivity; also it is so now, to wliich the prophecy especially looks (Romans 11. 20). 20. Go . . . forth . . . end of the earth—Primarily, a prophecy of their joyful deliverance from Babylon, and a direction tliat tiiey should leave it when God opened the way. But the publication of it "to tlie ends of tlie earth" sliows it has a more world-wide scope antitypically ; Revelation
18. 4 shows that the mystical Babylon is ultimately meant, redeemed . . . Jacob—(Ch. 43.1; 44. 22, 23.) 21. Ezra, in describing the return, makes no mention of God cleaving the rock for them in the desert. [Kimchi.] The circumstances, therefore, of the deliverance from Egypt (Exodus
17. 6 ; Numbers 20. 11 ; Psalm 78. 15 ; 105. 41) and of tliat from Babylon, a,re blended together; the language, whilst more Immediately referring to the latter deliverance, yet, as being blended with circumstances of the former not strictly applicable to the latter, cannot wholly refer to either, but to the mystic deliverance of man under Messiah, and literally to the final restoration of Israel. 23. Repeated (ch. 57. 21). All the blessings just mentioned (v. 21) belong only to the godly, not to the wicked. Israel shall first cast away its wicked unbelief before it sliall inherit national prosperity (Zecliariah 12. 10-14; 13. -1, 9; 14. 3, 14, 22). chosen—or else [LowTH], «rted . . . proved; according to Gesenius, lit., to rub with the touchstone, or to cut inpieces so as to examine (Zechariali 13. 9; Malachl 3. 3; 1 Peter 1. 7). 11. how should my name—Maurer, instead of "my name" from u. 9, supplies "my glory" from the next clause; and translates, "How (shamefully) my glory has been profaned!" In English Version the sense is, "I will n-lVain (v. 9, i. e., not utterly destroy thee), for why should I permit my name to be polluted, which it would be, if the Lord utterly destroyed His elect people" (Ezekiel 20. 9j? not give glory unto another—if God forsook His people fur ever, the heathen would attribute their tri-
20, 21). The sentiment holds good also as to all wicked men (Job 15. 20-25, 31-34). uiiiji/i over Israel to their idols; so God's glory would be given to another. 1*-15. The Almighty who has founded lieaven and earlh, can, and will, restore His people, the first . . . last—(Ch. 41. 4 ; 44, 6.) 13. spanned—measured out (ch. W. 12). when I call . . . stand up together—(Ch. 40.
CHAPTER XLIX.
Ver. 1-26. Similar to Chapter 42. 1-7 (v. 1-9). Jlessiali, as the ideal Israel (u. 3), states the object of His mission. His want of success for a time, yet His certainty of ultimate success. 1. O isles—Messiah is here regarded as having been rejected by the Jews (v. 4, 5), and as now turning to the Gentiles, to whom the EaMier hath gi»-en Him "for a liglit and salvation." "Isles" mean all regions beyond sea. from the womb—(C'li. 44. 2; Luke 1. 3i iti; Jeremiah 33. 25.) But It is not their creation so much wliich is meant, as that, like ministers of God, the heavens and tlie earth are* prepared at His command to execute His decrees (Psalm 119. 91). [RosknjiuliiER.] 14. among thein —among llie gods and astrologers of the Chaldees (ch. 41. 22; 43.9; 41.7). Lord . . . loved him j he will, &c.—i.e., 'He whom the Lord hath loved will do," &c. [Lowth] : viz., Cyrus (ch. 44. 28 ; 45. 1, 13 ; 46. 11). However, Jehovah's language of love is too strong to apply to Cyrus, except as John 10. 36.) from . . . bowels . . . mention of tuy name —His name "Jesus" (i. e., God-Saviour) was designated by God before His birtli (Matthew 1. 21). 2. my mouth . . . sword—(Ch. 11. 4; Revelation 19. 15.) The double office oj
Clirist Senl' to the UcnlUes. ISAIAH XLIX. God's Coiialant Love to His Church, the Word of God, saving and damnalorj', is implied (cli. salvation-when "the fulness of time" (Galatians 4. 4) shall have come. The day of salvation Is "to-day" (Hebrews 4. 7). lielped—given thee the help needed to enable thee, as man, to accomplisli man's salvation, preserve— from the assaults and efforts of Satan, to divert thee from thy voluntary death to save man. eoveiiant of tlie people—(A'o/e, ch. 42.6.) "The people," in tlie sim/nlar, ia al wa.ys applied exclusively to Israel, establish tlie earth —rather, "to restore the land," viz., Canaan to Israel. Spiritually, the restoration of the Chureh (the spiritjial Israi l) to the lieavcnly land forfeited by man's sin is also included, cause to inlierit . . . desolate heritages image from the desolate state of .uidea during the Babylonish captivity. Spiritually, the Gentile world, a moral waste, shall become a garden of the Lord. Lit., Judea
50. 4'; Joiiil 12. 48; HeiMCWS 4. 1'2). shaft— (P.salm 4.'). 5.) "Polished," i. e., free from all rust, implies Ills unsullied purity. In ... quiver ... hid me— Like a sword in its seabliard, or a slialt in the quiver, Messiah, before his appearing, was /(/(/ with God, ready to he drawn forth at the mouiiiit God saw fit [Hengstenbe:bo]; also, always /jrofr'ctfd by God, as tlie arrow by the quiver (eh. 61. 16). 3. Israel—applied to Messiah, according to the true import of tlie name, /?ie Pj ince who had power with <!ii,l in wrest-
in belialf of man, and who prevails (<;. iiesis iS; Tlosea Vl. S, J), lie is also the ideal Israel, the represi'iitative-inan of the nation (cf. Mattliew 2. 15 with Hosea 11.
1). in whom ... slorifiort—(John 14. 13; 17. l-o.) 4. X— Messiah, in -vain — comparatively in tlu! case of yroiiter mimber of His own countrymen. " He came unio His own, and His own received Him not" (ch. r)3. 1-3; I-uke 19. U; Jolm 1.11; 7.5). Only 120 disciples met after His personal ministry was ended (.\cts 1. 15). yet . . . my jmlsmeiit . . . with tlie I.ord—ultimately, God will do I.ving desolate for ages .shall be possessed again by Israel (cf. ch. 61. 7, "in their laiul"). jesics, the antitype of, and bearing the same nameas ./o.vAwa (Hebrews 4. 8y, shall, like him, divide the land among its true heirs (ch. 54. 3; 61. 4). 9. (Ch. 42. 7; Zechariah 9. 12.) prisoners—the Jews bouuil in legal bondage, tliem ... in darlcness—the Gentiles having no light as to the one true God. [Vitrinoa.] Sliow yourselves—not only see but be seen (Matthew 5.
.justice to my cause, and reward (^Margin for work, cf. cli. 40.
10; (12. 11) niy laJjours and sufferings. He was never "dis-
(ch. 42. 4 ; 50.7. 10). He calmly, in spite of seemiim ill-success for the time, left the result with God, confident of final triumph (ch. 10-12; 1 Peter 2.23). So the ministers of Christ ^1 Corinthians 4. 1-5; 1 Peter 4. 19). 5. The reason why He was confident that His work would be 16; Mark 5.19). Come forth from the darkness of your prison into the light of the Sun of righteousness, in tlie ways, &c.—In a desert there are no " ways," nor "high places," with "pastures;'' thus the sense is: "They shall have their pastures, not in deserts, but in cultivated and Inhabited places. Laying aside the figure, the churches of Christ at the first shall be gathered, not in obscure and unknown regions, but in the most populbus parts of the Roman empire, Antioch, Alexandria, Rome, &c. [VitRiNfJA.] Another sense probably is the right one. Israel, on its way back to the Holy Land, shall not have to turn aside to devious paths in search of necessaries, but shall find them in allplaces wherever their route lies ; so RosknMULLER. God will supply them as if He should make the grass grow in the trodden iva>/s and on the barren hiqh places. 10. Messiah will abundantly satisfy all thew.ants, both of literal Israel on their way to Palestine, and of the spiritual on their way to heaven, as their Shepherd (eh. accejited and rewarded, viz., liecause He is " glorious in the eyes of Jehovall," &c. to bring .Jacoh again to him (Matthew 15. 24; Acts 3. 26.) Tliongh Israel be not gathered—metaphor from a scattered flock which the shepherd gathers together again. Or a hen and her chickens (Matthew 23. 37). Instead of the text " not," the Ken has the similar ITebrew word, "to Him," which the parallelism favours : "And that Israel may be gathered to Him." yet rather, parenthetically, ''For I am glorious, &c., and my God is.rny strength." Then (?'. 6) resuming the words from the beginning of 5, "He saith" (I repeat), &o. Hoksley explains, "Notwithstanding the incredulity of the Jews, JTessiah sliall be gloritied in the conversion of the Genfiles,"' reading as Eixgli.th Vc7-xion : but if the Keri be read, "Israel shall atone time or otlier be gatliered, notwitiistanding their incredulity during Messiah's sojourn on earth." 6. It is a light tiling—"It is too little that thou sl!Ouldest,"&c. fllENGSTEXBUKol, !'. e., It is not enough honour to thee to raise up .Tacnh and Israel, but I design for thee more, viz., that thou shouldest be the means of enlightening ihe Gentiles (ch. 42. 6, 7; HO. 3). the preserved—tv'z., those remaining atter tlie judgments of God on the nation—the
65. 13; Matthew 5. 6), also in heaven (Revelation 7. 16, 17). II. my—all things are God's, mountains a way— I will remove all obstructions out of the way (cli. 40. 4). exalted —i. (?., cast up (ch. 57. 14 ; 62. 10); for instance, over valleys. ViTRiNGA explains "mountains" as great kingdoms, Egypt, Syria, itc, subjected to Rome, to facilitate the spreading of the gospel; "highways," the Christian doctrine wherein those who join the Church walk, and which, at the time of Constantine, was to be raised into prominence before all, and publicly protected (ch. 35. S. 9). 1"3. Siiiim—The Arabians and other Asiatics called China elect remnant of Israel reserved for mercy. Lowtit, with a sllglit but needless change of the Hebreiv, translates for "tribes" and "preserved," the scions—the (rranehes. 7, wUnm man despisetli Hebrew, the desjiiscd of sold, i. e., by every soul, by all men (ch. 52. 14, 15; 53. 3; 50. 6-9; Psalm
Sin, or Tchin; the Chinese had no special name for themselves, but either adopted that of the reigning dynasty or some high-sounding titles. 1'liis view of "Sinim" suits
22. 61. liOWTH trnnslatcs, " M'Uosc.pKrson is despised." abinnvrrth—lif., who is an abomination to the nation (Luke tlie context which requires a people to be meant " from 2^. l;-i-23). The Jews contemptuously call Him always far," and distinct from those "from the north and from the west.'' [Gesenius.] 13. So Revelation 12. 12. God
7'"/i'', "the crucified." I prefer, on account of Ooi, the Jlehrew term for nation being usually applied to the Genwill have merc.v on tlte afflicted, because of His comp;issiou ; on Ilii afflicted, because of His covenant. 14. Zlon —The litei-al Israel's complaint, as if God had forsaken her in the Babylonian captivity ; also in their dispersion previous to their future restoration; tliereb.y (rod's mercy liles, and that for people to the Jews (Hosea 1. 1) ; so the (Irecif terms respectively also Imos and Ethne, Iln.nans 9.
25), to take "nation" here eollecti vel.y for the Gentile '.voi-hl, wliicli also spumi-d him (I'salni 2. 1-:!; Acts 4. '2.3-27). shall be called forth (ch. 63. I-VHJ; Psalm 77. 9, 10; 102. 17). 15. (("h. 44. '21 ; Psalm 103. 13; .Mat thew 7. 11.) 16. Alluding
of mlers—(Matthew 17.27.) He wl'.o would not exert His power against tlie rulers (Matthew 26. 52,5.3). nhall see—^iv'z., the fulfilment of God's proinisi-s (i-. .3, (i), to .the Jews' custom (perhaps drawn from Exodus 13. 9) of puncturing on their hands a representation of their irhen I (e shall be (i lii/hl to the GenlHes. arise-to reverence thee (Psalm 72. 10,11; I'hilippians 2. lO). princes also^- city and temple, in token of zeal for them [Lowrii] (Song of Solomon 8. 6). 17. tJiy eliihlren-Israel (i'. '20, 21 ; ch. r:\ther, for the .liarallcllsm, supplj' the ellipsis, thus, " Princes shall, see wwiX shall worship." faltht'jil— t'/.^., tq His promises, clir.ose «!iee—as God's e.lret(e\\. 12. 1). 8. Messiah is represented as having asked for the grace of God 111 behalf of sinners; this verse coidaius God Ihe Father's favonralile answer, an aceeptnble time—" In a time of grace." [II.FCNfjSTKNliEitG.] A liiniled lime (ch.
43. 0). Jerome reads, for "Thy children," "7'/i.v builders;" tlloy that destroycil thee shall hasten to buikl Vhee. Iias<« —to rebuild thy desolate capital, sliall go fortli—Thy destroyel'S shall leave Judea to Israel in uu'Uisturhed possessi<m. 18. As Zion is often comp.-ired to a bride (ch.
5), so the accession of converts' is like bridal ornaments ("jewels," ch. 62. 3; Malachi 3. 17). Her literal chi Ulreil
61. 2; 2 Corinthians 6. 2). The timejudged by God fobe the best lilted for ef Tecting the purposes of His grace by Mc* are, however, more Immediately meant, as tne context refers to their restoration; and only secondarily to Uoi slab. beard tile©—(Psalm 2. 8; Hebrews 5. 7.) day of 486
77h' Ample Resturalion of the Church, ISAIAH L. JiuJamenls on Israel Provoked by Ihem. ment, whom.ttc. ; jvoduee the creditors to \v)iom ye hav« been sold ; so it will be seen tliat it was not from any caprice of mine, but tlirough your own fault, your luolher has been put awa.v. and yuu sold " (ch. 52.3). HoiisryEY best explains (as the antithesis between " I " and ".yourselves" shows, lliough lyow rn traiislal.es, " Ye are sold ') / have never given your niotliera regular bill of divorcement, I have ni Hrel.v " iuit her away'' foi' a time, and can, therefore, by right as her husband still lake her buck on her submi.ssion ; I have not made you, tlie ctiililren, over spiritual chiiareii by convprsiou to Christ. Israel shall be the means of the linal complete conversion of the nations (Mioali 0. 7; Kouimis II. 12, 15). ns a bride—nz., binds on her ornanieuls. 19. lnj»<l of *l»y destrue Uou—thy laud once tlie scene of destruction, too ma,rrow—(Ch. 51. 1, 2; Zechariah 10. 10.) HQ. chliarcii . . . after . . . otlter— rather, the children of Ihi/ widotcliood, i. e., the children of 'whom tlioji hast been bereft during their dispersion in other lands (Xolv, eh. 47. S). [Maukeii.] agmii—rather, yet. give place—rather, slnnd close to me, viz.,'m order that we may be the more able to dwell in the narrow p!ac«. [HORSLEY.] Cf. as to Israel's spiritual children, and the extension of the gospe l sphere, Romans 15. 19, 21; 2 Corinthians 10. M-K!. liiU v. 22 (cf. ch. G6. 20) shows that her to any "creditor" lo Siitisly a del)t ; I therefore still have the right of a father over you, and can take j'ou back on repen-tance, though as rebellious childieii j/oa have sold yourselves to sin and its penally (1 Kings 21. iS). bill . . . whom—rather, " the bill with which I have put her away." [MAUlljfR.] ii. I— Messiiih. no man—willing to believe litieral children are primarily meant, Gesenius tranxta<6«, "Make room." Wljol Ac—Zion's joyful wonder at the unexpected restoration of the ten tribes. in and obey me (ch. 52. 1, 3). The same Divine Person had "con>e" by His prophets in tlie Old Testament (appealing to them, but in vain, .leremiah 7. 25, 20', wlio was about to come under the New Testament. Itand sliorlencrt—the Oriental emblem of weakness, as the long stretcluid-out hand is of power (ch. 59. li. Notwithstanding your sins, I can still " redeem" y<iu from your bondage and dispersion, dry up . . . sea—(Exoilus 14. 21.) Tiie second exodus shall exceed, whilst it resembles in, wonders, the first (ch.ll. 11, .Secondarily, the awession of spiritual Israelites to the inother-Church of Jerusalem from t)ie Gentiles is meant. This created surprise at first (Acts 10.45; 14. 27; 15.3, 4). lost . . . am <Iesol!«fc, a cap Sivc, iviid remov Uig to iind ^•o—rather, "bereaved of . . . have been barren, an exile and outcast." [Houslev.] She had been "put away" by Jehovah, her husband (ch. 50. 1) ; hence her wonder at the children, begotten to her. a j. lift . . . Iiand— t. e., beckon
15; 51. 15). make . . . rivers . . . wildernesa — tui'n the prosperity of Israel's fo<!s into adversity. foU stiu Ueth —the very judgment inrtieted on their Egj-plian em-mies at the first exodus (Exodus 7. is, 21). 3. heavens . . . blackness—another of the juilgments on Egypt to be repeated hereafter on the last eiieni.y of God's people (Exodus 10. to (Note, ch. li. 2). slandurd—((Jli. 11. 12.) bring . . . sons In . . . iij-iiis-The Gentiles shall aid in restoring Israel to its own land (ch. (io. 4; tJ8. '20). Children able to support themselves are carried on the shoulders in the East; but infants, in the arms, or astride on one haunch (ch. <j<). 12). "Thy sons" must be distinct from "the Gentiles," who carry {\\em: and ther(>f(>re cannot primarily refer to eonverts anion"; the Gentiles. 33. Hcls . . . dust. e., ki.ss
21). KBCkclotli—(Revelation 6. 12.) 4:. Messiah, as "the servant of Jehovah" ^<:h. 4'2. 1), declares that the office has been assigned to Him of encouraging the "weary" exiles of Israel by " words in season" suited to their case; and th.y feet in token of humble submission, for they . . . not . . . asliniued . . . wait for me—Tlie restoration of tliat, whatever suffering it is to cost Himself, He does not shrink from it {v. 5, 0), for that He knows His cause will triumph at last (v. 7, 8). learned—not in mere hun>an learning, but in divinely-taught modes of instruction and eloquence (cli. 40.2; Exodus 4. 11; Matthew 7. 28, 29 ; 13.54) speak a word in season—(Proverbs 15. 23; 25. 11.) Lit., "to succour by words," viz., in their season of need, 'the " weary" dispersed ones of Israel (Deuteronomy 23. 65-()7). Also, the spiritual "weary" (ch. 42. 3; Matthew 11. 28). wakeiketSi [me] morning, &c.—Cf. "daily rising up early" (Jeremiah 7. 2-5; Mark 1.35). The image is drawn from a master ((.'((Aeiu'/if/ hispupHs early for instruction, wakenetii . . . ear—prepares me for receiving His Divine instructions, as tl»e learned—as one taught by Him. He "learned obedience," experimentally, "by the things which He suffered ;" thus gaining that practical learning which adapted Him for "speaking a word in seasoii" to sull'ering men (Hebrews 5. 8). 5. opened . . . ear—(see Note, ch. 42, 20; 48. 8j; t. e., hath made me obediently atten-
Israel shall be in answer to their prayerful waiting on the Lord (ch. 30. 18, 10; Psalm 102. 16, 17; Zechariah 12. 10; H. 3). a*, the pr<y—Israel, long a prey to mighty Gentile nations, whose oppression of her shall reach its highest point under Antichrist (Daniel 11. 36, 37, 41,45). lawful captive—the Jews justly consigned for their sins (ch. 50. Das captives to' the foe. Secondarily, Satan and Death are "the mighty" conquerors of man, upon whom his sin gives theni their " lawful" claim.' Christ answers that claim for the sinners, and so the captive is set free (Job 19. 2.5; 14. 14; Matthew 12. 29; Hosea 6. 2, where v. 4 shows the primary reference is to Israel's restoration, to which the resurrection corresponds; Isaiah 26. 19; Epliesians
4. 8 ; Heijrews 2. 14, 15). Others not so well translate, " the captives taken fi om among the Israelites." 35. (Cli.
53. 12; Psalm 68. 18; Colossians 2. 15.) contend wltli him, &c.—(Ch. ai. 17.) 20). feed . . . own flesh—A phrase for internal strifes (ch. 0. 20). own blood—A just retribution for their havins shed the blood of God's servants (Revelation 10. 0). sweet wine—i. e., must, or new wine, tiie pure juice which flows fiom the heap of grapes before they are pressed ; the ancients could preserve it for a long time, so as to retain its flavour. It was so mild that it required a large quantity to intoxicate; thus the idea here is that very much blood would be shed (Revelation 14. 10, -H)). all flesh shall, &c.—the efifect on the world of God's judgments (ch. 66. 15, 16, 18, 19; Revelation 15. 3, 4). tive [hat Mauiip;r, "hath informed me of my duly"), as a servatU to his master (ef. Psalm 40. 6-8, witli Philippians 2. 7; ch. 42. 1 ; 40. 3, 6; 52. 13; .53. 11 ; Matthew 20. 28; Luke 22.
27). not rebellious—but, on the contrary, most willing to do the Father's will in proclaiming and procuring salvati(m f<nman, at the cost of His own sufferings (Plebrews
10. SplO). 6. sinlters—with scourges and with the open hand (eh. 52. 14; Mark 14. 65). Lit., fulfilled (Matthew 27.
2(); 26. 67; Luke 18. 33i. To "pluck the hair" is the highest insult that can be ofiered an Oriental (2 Samuel 10. 4; Lamentations 3. 30). " I gave" implies tlie voluntary nature of His sufferings ; His example corresponds to His precept (Matthew r>. 39). spitting—to spit in another's presence is an insult In .the East, much more on one; most of all in the face (J /b 30. 10 ; Matthew 27. 30 ; Luke 18. 32). 7. Sample of His not being "discouraged" (ch. 42. 4; 49. 5). set
CHAPTER L.
Ver. 1-11. The Judgments on Israel were provoked BY THEIR Crimes, yet they are not finally cast off BY God. 1. 'Where . . . mother's divorcement—Ziou is "the mother;" the Jews afe the children; and Go<l the Husband and Father (ch. 54. 5; 62. 5; Jeremiah 3. 14). GbSENI0S thinks, God means by the question to deny that . . . face like . . . flint—set myself resolutely, not to be daunted from my work of love; by shame or sulfering (Ezekiel 3. 8, 9). 8. (Ch. 49. 4.) The believer, by virtue of his oneness with Christ, uses the same language (Psalm
He had given "a bill of divorcement" to her, as was often done on slight pretexts by a husband (Deuteropomy 24. 1), or that He had "sold " His and her "children," as a poor
138. 8 ; Romans 8. 32-34). But "justify" i n Ilia case, is God's judicial aceev)tance and vindication of Him on the ground of His own righteousness (Luke 23. 41—17; Romans 1. 4; I Timothy 3. 16, with which cf. 1 Peter 3. 18), in their case, ou 487 . parent sometimes did (Exodus 21.7; 2 Kings 4. 1; Nehemiaii 5. 5) under pressure of his "creditors;" that it was they who sold themselves through their own sins. MauEEK explains, "f)7iow the bill of your mother's divorce-
Encoura(jmicnt to Irusl in God. ISAIAH LI. Christ Dcjendelh His Peoj.lt. the ground of His rigliteousness and meritorious death imputed to tiiem (Romans 5. 19). stand together—in Judgment, to try. the issue, adversary lit., master of my cause, the first preaching of the gospel, as in tne final age tc come, it was from Jerusalem that the gospel law was, and is,, to go forth (ch. 2. 3). law . . . judgment—the go,spel dispensation and institutions (ch. 42. 1, "judgment"), make . . . to rest—est.alilish firmly; found, light, &c, (Ch. 42. §.) 5. righteousness . . . near i.e., faithful fulfilment of tliepromised deliverance, aiiswerintto "salvation" in the parallel clause (ch. 46. 13; 5G. 1 ; Romans 10. 8, i, c, wlio lia-s real ground of accusation against me, so tliat he can demand judgment to be given in liis favour (of. Zechariah 3. 1, &c. ; Revelation 12. 10). 9. (Cf. ch. 52. 13, Margin ; ch. 53. 10 ; Psalm 118. 6 ; Jeremiah ,23. 5.) as a garment—(Ch. 51. 6, 8; Psalm 102.28.) A leading constituent of wealth in the East is change of raiment, which is always liable to the inroads of tlie moth; hence the frequency of the image in Scripture. 10. Messiah exliorts the godly after His example (ch. 49. 4,5; 42. 4) when in circumstances of trial (" darkness," ch. 47. 5), to trust in the wcm of Jehovah alone. Who Is there i. e.. Whosoever (Judges 7. 3). obeyeth . , . servant—viz., Messiah. The godly "honour the Son, even as they honour the Father" (John 5. 23). darkness—(Micah 7. 8, 9.) God never had a son who was not sometimes in the dark. For even Christ, His only .Son, cried out, "My G(5d, my God, why hast thou forsaken me?" JigUt—rather, speradowT-,- bright sunshine
9). Ye follow after " righteousne.ss;" seek it, therefore, from me, and you will not have far to go for it (v. 1). arma —put for Himself; I by my might, judge—(Ch. 2. 3, 4; Psalm 98. 9.) isles, &c.—(Ch. CO. 9.) arm-(Romans 1. 16), "the pf)wer of God unto (the Gentiles iis'well as the Jews) salvation." 6. (Ch. 40. 6, 8; Psalm 102. 20; Hebrews 1. U, 12.) vanisli away lit., shall be torn asunder, as a garment [Maurer]; which accords with the context, in like manner—But Gesenius, " Like a gnat;" like the smallest and vilest insect. Jerome translates, as English Version, and infers that "in like manner" a.s man, the heavens (!. e., the sky) and earth are not to be annihilated, but changed for the better (ch. 65. 17). righteousness—my faithfullytor the servant of God is never wholly without " light." [ViTRiNGA.] A godly man's way may be dark, but his end shall be peace and light. A wicked man"s way may be bright, but his end shall be utter darkness (Psalm 112. 4; 97, 11; 37. 21). let him trust, &c.—as Messiah did (t). 8, 91 11. In contrast to the godly (u. 10), the wicked, in times of darkness, instead of trusting in God, trust in themselves (kindle a light for themselves to walk by) (Ecclesiastes 11. 9). The image is continued from v. 10, "darkness ;" human devices for salvation (cli. 19. 21 ; 16.9,25) are like the sparli that goes out in an instant in darkness (cf. Job fulfilled ))romise {note, v. 5). 7. know rigliteousness (Note, V. 1.) 8. (Kote, ch. .50. 9; Job 4. 18-20.) Not that the moth eats men up, but they shall be destroyed by as insignificant instrumentality as the moth that eats a garment. 9. Impassioned prayer of the exiled Jews, ancient days —{Psalm 44. 1.) Rahah—poetical name for Egypt (note, ch.
30. 7). dragon Hebrew, taymin. The crocodile, an emblem of Egypt, as represented on coins struck after the conquest of Egypt by Augustus; or rather here, its king, Pharaoh {vote, ch. 27. 1; Psalm 74. 13, 14; Ezekiel 32.2, Margin; 20.3). 10. it—the arm. Art not thou the same Almighty power that, &c. ? dried the sea—the Red Sea
18. 6 : 21. 17, with Psalm 18. 28). sparfes—not a steady light, but blazing sparks extinguished in a moment, walk not a command, but Implj'ing that as surely as they would do so, they should lie down in sorrow (Jeremiah 3. 25). In exact proportion to mystic Babylon's previous "glorifying" of herself shall be her sorrow (Matthew 25. 30 ; 8. 12; Revelation 18. 7).
(ch. 43. IG; Exodus 14. 21). 11. (Ch. 35. 10.) therefore—assurance of faith ; or else the answer of Jehovah corresponding to their praj'er. As surely as God redeemed Israel out of Egypt, He shall redeem them from Babylon, both the literal in the age following, and mystical in the last ages (Revelation 18. 20, 21). There shall be a second exodus (ch. 11. 11-16; 27. 12, 13). singing-image from the custom of singing on a journey when a caravan is passing along the extended plains in the East, everlasting joy (Jude 24.) sorrow . . . flee away—(Revelation 21. 4.) Vi. comforteth— (t). 3; ch. 40. 1.) thou—Zion. son of man
CHAPTEE LI.
Ver. 1-23. Encouragement to the Faithftii, remnant OF I.SRAEI> TO TRUST IN GOD FOR DELIVERANCE, BOTJI FROM THEIR LONG BABYLONIAN EXILE, AND FROM THB [R PRESENT Di.srERSioN. 1. me—the God of your fathers, ye . . . follow after righteousness—the godly portion of the nation; d. 7 shows this (Proverbs 15.9; 1 Timothy 6. 11). "Ye follow rigliteousness," seek it therefore I'l onj me, who "bring it near," and that a righteousness " not about to be abolished" (v. 6, 7); look to Abraham, your father (v. 2), as a sample of how rigliteousness before me is to be obtained; 1, the same God who blessed him, will bless you at last (v. 3) ; theref ore trust in me, and fear not man's opposition (v. 7, 8, 12, 13). The mistake of the Jews, heretofore, has been, not in that tliey "followed after righteousness," but in that they followed it "by the works of the law," instead of "by faith," as Abraliam {Romans 0.31, .32; 10.3,4; 4.2-5). hole of . . . pit—The idea is not, as it is often quoted, the inculcation of humility, by reminding men of the fallen state from whicli they have been taken, but that as Abraham, the quarry, as it were (cf. ch. 48. 1), wlience their nation was hewn, had been called out of a strange land to the inheritance of Canaan, and blessed by God, tlie same God is able to deliver and restore them also (cf. Matthew .3. 9). /J. alone —<mnsto/(?, " I called him when he was but one" (Ezekiel frail and d.ying as his parent Adam, he made as grass wither as grass (ch. 40. 6, 7). 13. (Cli. 40. 12, 2ii, 28), the same argument of comfort drawn from the omnipotence of tlie Creator, as if . . . ready, &v.—lit., "when lie directs," D12., his arrow, to destroy tl'salm 21. 12; 7. 13; U.
2). [Maurek.] 14. captive exile— ^(7., one bowed dcnvn as a captive (ch. 10. 4). [Maurek.] The scene is primarily Babylon, and the time near the close of the captivity. Secondarily, and antitypkall.v, the mystical Babylon, the last enemy of Israel and the Church, in which Ihey have long suffered, but from which they are to be gloriously delivered, pit—such as were many of the ancient dungeons (cf. Jeremiah 38. 6, 11, 13; G(>iicsis 37. 20). nor . . . bread . . . fail-(Ch. m. 10; Jeremiali 37. 21.) 15. divided. . . sea-The Red Sea. The same Hebrew word as "make to rest" {V. 4). Rather, "that terrify the S(^a," 1. e., restrain it by my lebuUe, "when its waves roar."' [Oe.seniu's.] The Hebrew favours M.\ui{EU, "that terrify the sea so that the waves roar." The sense favours Gesenius (Jeremiah 5. 22; 81. ;35), or English Version {v. 9, 10, wliicli favours the special reference lo the exoiius from Egypt). 16. Address(^d to Israel, enih(Hli<'d in "the servant of Jeliovah''
33. 21 ). Tlie argument is, the same God who had so blessed "one" individual, as to become a mighty nation (Genesis (ch. 42. 1), Messiah, its ideal and representative Head, througli whom the elect remnant is to bo restored, put my v.«jrds in thy nioufh—true of Israel, the depository of true religion, hut fully realized only in Israel's Head and aiilily pe, Messiali (cii. -SO. 2; 50. 4, 5; 59. 21 ; Deuteronomy 18. IS; John 3. 31). covered . , , in . . . sliadow of
12. 1; 22. 7j, can also increase and bless tlie small remnant
Israel, both tliatleft in the Babylonish captivity, and that left in the present and latter days (Zecliariah 14. 2); " the residue" (ch. 13. 8, 9). 3. For—See for the argument, last 7}ot('. the gartlen of the Lord—restoration of tlie primeval par;ulise (Genesis 2. 8; Ezekiel 28. 13; Revelation. . . hand—prot-ect(Ml thee (do/c, eh. 49. 2). plantratlicr, "fix" as a talieinacle; so it ought to be rendered (Daniel
2.7). nivimly—JIebreui, psabUi God's praises sliall again Ijelu ard. 4. my people—the Jews. This reading is better
11.45). The " new creation, '." now going on in tlie spiritual world by the gospel (Epiiesians 2. JO), and hereafter to be extended to (lie visilile world, is meant (ch. (J5. 17; 60. 22; Hiaii tliat of (iESENius: "O peoples . . . nations," in'z., the Oeiililcs. The Jews are called on to hear and rejojce in Cf. ch. 13. 13; 2 Peter S. 10-13). Zion—Its restoration is a tile extension of the true religion to the nations; for, at 488
Chi-viCs Free Redemption. ISAIAH LII. Hia Kiwjdom shall be Exalted, sion, v. i; also V. 3, where see note) demands my interposition, they that rvile—or tyrannize, viz., Babylon, literal and mystical, make ... to liowl—or, raise a cry of exultation over them. [Mauber.] blasphemed— viz., in Babylon: God's reason for delivering his people, not their goodness, but for the sake of His holy name (lizekiel 20. 9, leading part in tlie new creation to come (ch. 65. 17-19). 17.
(Cli.i)2. 1.) drunk—Jehovah's wrath is compared to an intoxicatiijg clrauglit; becaiise it confounds tlie suflferer under it, and mali,es liim fall (Job 21. 20; Psalm 60. 3; 75. 8; Jeremiah 25. 15, 16; 4i). 12; Zechariali 12. 2; Revelation 14.
10); i" poured out witliout mixture;" rather, the pure winejuice mixed with inloxicating drugs), of trembliug—which j)roduced ti'einbling or intoxication, wriuig . . . out drained the last dropout; the dregs were the sediments I'rom various substances, as honey, dates, and drugs, put Into the wine to increase the strength and sweetness. 18. Following up the image in v. 17, intoxicated and confused by the cup of God's anger, she has none to guide her in her Ivelpless state ; she has not yet awakened out of the sleep caused by that draugld. This cannot apply to the Babylonish captivity; for in It they had Ezekiel and Daniel, Ezra and Nehemiah, as " guides," and soon awoke out of lliat sleep; but it applies to the Jews now, and will be still more applicable in their coming oppression by Antichrist. 19. two classes of evils, for he enumerates four, viz., desolation and destruction to the land and state
14). 6. shall know in that day—when Christ shall reveal Himself to Israel sensibly ; the only means whereby their obstinate unbelief shall be overcome (Psalm 102.16; Zecharialr 12. 10; 14. 5). 7. beautiful . . . feet—t. e.. The advent of such a herald seen on the distant "mountains" (Notes, ch. 40. 9 ; 41. 27 ; 25. 6, 7 ; Song of Solomon 2. 17j running in haste with the long-expected good tidings, is most grateful to the desolated city (Nahum 1. 15). good tidings-only partially applying to the return from Babylon. Fully, and auti typically, the gospel (Luke 2. 10, 11), "beginning at Jerusalem'' (Luke 21.47;, " tlie city of the great King" (Matthew 5. 35;, where Messiah shall, at the final restoration of Israel, "reigu" as peculiarly Zion's God (" 2'hy God reignelh ;" cf. Psalm 2. 6). 8. watchmen —set on towers separated by intervals to give the earliest notice of the approach of any messenger with tidings (cf. ch. 21. 6-8). The Hebrew is more forcible than English Version, "The voice of thy watchmen" . (exclamatory as id Song of Solomon 2. 8) ! "They lift up their voice ! together they sing." eye to eye i. e., close at hand, and so clearly [Gesenius]; Numbers 14.14, "face to face;" Numbers 12. famine and the sword to the people, who shall be sorry for thee—so as to give thee ef Tectual relief: as the parallel clause, " By whom shall I comfort thee?" shows (Lamentations 2. 11-13). 'M. head of all . . . streets—(Lamentations 2. 19; 4. 1.) wild bull—rather, the oryx [Jekome], or a gazelle [Gesenius], or wild goat [Bochakt] ; commonly in the East taken in a net, of a wide sweep, where Into the beasts were hunted together. The streets of 8, "mouth to iqouth." Cf. 1 Corinthians 13. 12; Revelation 22. 4, of which Simeon's sight of tlie Saviour was a pretiguration (Luke 2.30). The watchmen, spiritually, are ministers and others who pray fw th-e peace of Jerusalem cities in the East often have gates, which are closed at night; a person wishing to escape would be stopped by them and caught, as a wild animal in a net. ai. druu Ueu (ch. 62. 6, 7). bring again i.e., restore. Or else, "return to." [Maukek.] 9. (Ch. 14. 7, 8; 42. 11.) redeemed—spiri tually and nationally (ch. 48. 20). 10. made bare . . . arm —metaphor from warriors wlio bare their arm for battle (Ezekiel 4. 7). all . . . earth . . . see . . . salvation of . . . ijot with wine—(Ch. 29. 9 ; cf. v. 17, 20, here ; Lamentations 15.) 3^. pleadetU . . . caiise—(Psalm 35. 1 ; Jeremiah 50. 31; Micah 7. 9.) no more drink it-(Ch. 54. 7-9.)
Tliis cannot apply to Israel after the return from Babylon, but only to them after their final restoration. ii3. (Ch. 49.26; Jeremiah 25. 15-29; Zechariah 12.2.) Bowdown that . . . go over—Conquerors often literally trod on the necks of conquered kings, as Sapor of Persia did to the Roman emperor Valerian (Joshua 10. 24; Psalm 18. 40; 66.
. . . God—The deliverance wrought by God for Israel will cause all nations' to acknowledge the Lord (oh. 66. 18-20). The partial fulfilment (Luke 3. 6) is a forerunner of the future comi Jlete fulfilment. 11. (Ch. 48.20; Zechariah 2.
6, 7.) Long ' residence in Babylon made many loath to leave it: so as to mystical Babylon (Revelation 18. 4). ye
11, 12j. CHAPTER LII.
. . . tliat bear . . . vessels of tlie Lord—the priests and Levites, whose office it was to carry the vessels of the temple (Jeremiah 27. 18). Nebuchadnezzar had carried them to Babylon (2 Chronicles 36. IS).' 'Cyrus restored them (Ezra 1. 7-11). be . . . clean—by separating yourselves wholly froju Babylonian idolaters, mystical and literal. 13. not . . . with haste—as when ye left Egypt (Exodus 12. 33, 39 ; Deuteronomy IG. 3 ; cf. iVote, ch. 28. 16). Ye shall have time to cleanse yourselves and make deliberate preparation for departure. Lord—Jehovah, as your Leader in front (ch. 40.3; Exodus 23. 20; .Micah 2.13). rereward—ft;., gather tip, i. e., to bring up tlie rear of your host. The transiti(m is frequent from the glory of Messiah in His advent to reign, to His humiliation in His advent to sutt'er. Indeed, so are both advents accounted one, that He is not said, in His second coming, to be about to return, but to come. 13. Here cli. 58. ought to begin, and ch. 52. end with v. 12. This section, from here to end of ch. 53., settles the controversy with the Jews, Ver. 1-15. Verses 1-13 connected with Chap. 51. Zion long in bondage (ch. 51. 17-20) is called to put on beautiful garments appropriate to its future prosperity. 1. strength —as thy adornment; answering to "beautiful garments'" in the parallel clause. Arouse thyself from dejection and assume confidence, the lioly city — (Nehemiah 11.1; Revelation 21. 2.) no more . . . unclean— (Ch. 35. 8; GO. 21; Joel 3. 17; Revelation 21.27). A prophecy never yet fulfi Ued. unrircuiiicised—spiritually (Ezekiel 44. 9 ; Acts.
7. 51). 3. from the dust—the seat of mourners (Job 2. 12, 13). arise, and sit— c/z., in a more dignified place: on a divan or a throne [LowthJ, after having shaken olT the dust gathered up by the flowing dress when seated on the ground; or simply, "Arise, and sit erect." [Maurek.] bands of . . . neck—the yoke of thy captivity. 3. As you became your foes' servants, without their paying any price for you (.Jeremiah 15. 13), so they shall release you without demanding any price or reward (ch. 45. 13), (where Cyrus is represented as doing so : a type of their final restoration gratuitously in like manner). So the spiritual Israel, "suld undersin," gratuitously (Romans 7.14), shall be redeemed also gratuitously (ch. .55. 1). 4. My people Jacob and his sons, went dovii—Judea was an elevated country compared with Egypt, sojourn— They went there to stay only till the famine in Canaan should have ceased. Assyrian—Sennacherib. Remember how I delivered you from Egypt and the Assyrian; what, then, is to prevent me from delivering you out of Babylon (and the mystical ISabylon and the Antichrist in the last days)? without cause—answering to "for nauglit" in v. 5; itwas au act of gratuitou.i oppression in the present case, as in that case. 5. what have I here i. e., what am 1 called on to do. The fact"tl)at my people is taken away (into cttptivily ; ch. 49. 24, 25) for naught" (by gratuitous oppresif Messiah be the person meant; and with infidels, if written by Isaiah, or at any time before Christ. The correspondence with the life and death of Jesu.? Christ is so minute, that it could not have resulted from conjecture or accident. An impostor could not have shaped the course of events tio as to have made his character and life appear to be a fulfilment of it. The writing is, moreover, declaredly prophetic. Tlje quotations of it in the New Testament show (1.) that it was, before the time of Jesus, a recognized part of the Old Testament: (2.) that it refers to Messiah (Matthew 8.17'; Mark 15. 28; Luke 22.37; John 12. 3S; Acts 8. 2S-&5; Romans 10. 16; 1 leter 2. 21-25). The indirect allusions to it still more clearly prove the Messianic interpretation; so universal was tliat interpretation, tliat it is simply referred to in connection with tlie atoning virt ue of His death, without being formally quoted (Mark 0. 12; Romans 4.25; 1 Co489
Chiist's Kingdom shall be Exalted. ISAIAH LIII. His Vicarious Sufferings Fwetold. them, wonders such as they had never heard or seen parrlntblans 15. 3 ; 2 Corinthians 5. 21 ; 1 Peter 1. 19 ; 2. 21-2.3 allelled.(ch. ai. 1; Romans 15. 21; 16. 25, 20).
1 Jolin 3. 5). Tliegenuineness of tlie passage is certain ; for the Jews tfotiM not have forged it, since it is opposed to CHAPTER LIU.
Oieir notion of Messiah, as a triumphant temporal prince. The Christians could not have forged it; for the Jews, the enemies of Christianity, are "our librarians." [Paley.] The Jews try to evade its force by the figment of two Mes-
Ver. 1-12. Man's Unbelief: Messiah's Vicarious SUFFEKINGK, AND FINAL TKIUMPII FOR ]MAN. The speaker, according to Hoksley, personates the repenting Jews in the latter ages of the world coming over to the siahs, one a suffering Messiah (Ben Josepli), the other a triumphant Mossiali (Ben David). Hillel maintained that Messiah has already come In the person ot Ilezekiah. liUXTORF states, tliat many of the modern Rabbins befaith of the Redeemer; the whole is their penitent confession. This view suits the context (ch. 52. 7-9), which is lieve that Ife lias been come a good while, but will not manifest Himself because of thesins of the Jews. But tlie ancient Jews, as tlie Clialdee paraphrast Jouatlian, refer not to be fully realized until Israel is restored. However, primarily, it is tlie abrupt exclamation of the prophet: "Who lialli believed our report," lliat of Isaiah and the other prophets, as to Messiah? The infidel's objectiou from the unbelief of tlie Jews is anticipated and hereby answered; that unbelief and the cause of it (Messiah's humiliation, whereas they looked for One coming to reign) were foreseen and foretold. 1. report lit., tlie thing lit ard: referring to which sense Paul saith, "So, then, faith cometh by hearing" (Romans 10.16,17). arm—power (ch. 40.
It to Messiali ; so the Medrasch Tauchuma (a commentai y on the Pentateuch); also Rabbi Moses Haddarschan (see llEMGSTEXBERG, Christol). Some explain it of the Jewish people, either in the Babylonish exile, or.lu their present suflerings and dispersion. Others, the pious portion of the nation taken collectively, whose sut Jerings made a vicarious satisfaction for the ungodly. Others, 10); exercised in miracles and in saving men (Romans 1.
Isaiah, or Jeremiah [Gesenius], the prophets co Ueetiveli/. But an individual is plainly described: he sutlers vuliui-
10 ; 1 Corinthians 1. 18). The prophet, as if present during Messiah s ministry on earth, is deeply moved to see how Jew believed on Hi:n (ch. 49. 4; Mark 6. 6; 9. 19; Acts 1. 15).
innocent, patiently, and as the efficient cause of tlie ri;;hteousnoss of His people, which holds good of none
reasons are given why all ought to have believed. (1.) The "report" of the "ancient prophets." (2.) "The arm otlier but Messiah (ch. 53. 4-C, 9, 11; contrast Jeremiah 20.
7; 15. 10--1; Psalm 137. fi, 9); cli. 53. 9, can hold good of none otlier. The objection that the suflerings (oil. 53. 1-10) reof Jehovah" exhibited in Messiah whilst on earth. In HoiisLEY's view, this will be the ienitent confession of the Jews, "How few of our nation, in Messiah's days, lielieved in Him !" 3. tender plant—Messiah grew silently and insensibly, as a sucker from an ancient stock, seemingly dead {viz., the house of David, then in a deciiyed ft rreU to are represented as past, the glorification alone as future (ch.52. 13-15; 53. ll, 12) arises from not seeing tli;\t tlie prophet takes his stand in the midst of the scenes which he describes as future. The greater nearness of the firsi advent, and the interval between it and the second, are implied by the use of the past tense as to the first, the state) (Note, ch. 11. 1). sUall grow . . . Ikatli—rather, /i(/it)e as to the second. Bcliold—Awakening attention greir up . . . had. before \\im—before Jehovah. Though unknown to the world (John 1. 11), IMessiah was ol)served by God, who .ordered the most minute circumstances attenciing His growth, root—i. e., sprout from a root, form —beautiful form: sorrow had marred His once beauto the striking picture of Messiah that follows (cf. John lU. 5, 1!). my servant—Messiah (ch. 42. 1). deal prutlently—r-Mier, prosper [Gesenius] as the parallel clause favours (ch. 53. 10). Or, uniting both meanings, sliall reiya tiful form, and when we shall st«-—rather, joined with the previous words, "Nor comeliness (attractiveness) well. [Hengstenbekg.] This verse sets forth in the beginning the ultimate issue of His sufferings, the description tliat we should look (witli delight) on Him." there Is rather, ivas. The studied reticence of the New Testament as to His form, stature, colour, <fee., was designed to prevent our dwelling on Die bodily, rather than on His moral beauty, holiness, love, &c. ; also a providential protest against the making and veneration of images of Him. The letter of P. Lentulus to the emperor Tiberius, describing His person, is spurious; so also the story of His sending His portrait to Abgar, king of Kdessa; and the nlli ged impression of His countenance on the handkerchief of Veronica. The former part of this verse reof .which follows: the conclusion (ch. 63. 12) corresponds; the section (ch. 52. 13; 53. 12) begins as it ends will) His final glory, extolled—elevated (Mark 16. 19; Ephesians 1.
20-22; 1 Peter 3. 22). 14, 15. Summary of Messiah's history, which is set forth more in detail in ch. 53. "Just as many were astonished (accompanied with aversion, Jeremiah 18.16; 11). 8),<fec.; his visage,'&c.; .so sliall He sprinkle," &c. Israel in tliis answers to its antitype Messiah, now "an (isioni,shinent and by-word" (Deuteionomy
2S. 37j, liereafter about to be a blessing and means of salvation to many nations (ch. 2. 2, 3 ; Mlcali 5. 7). thee ; I.is —sucli changes of persons are common in Hebrew poetiy. marred Hebrew,, dixfir/urement ; abstract for concrete; not only ilisfiiiared, but disflyuremcnt itself, luore tliait any i»i«n—Castklio translates, "so that it was no longer that of ' a man"(cf. Psalm 22.6). The more perfect wo may suppose the " botly prepared " (Hebrew 10.5) for Him by God, the sadder by contrast was the "marring" of His visage and form. 15., sprinkle lunny—GksI'^nius, fers to His birth and childhood; the latter to His first pulilic appearance. [Vitringa.] 3. rejected—"/orjia/.-er. of men." (Gksilnius.] " Most abject of men." Lit., "He who ceasrs from men," i.e., is no longer regarded as a man. [Hkngstenberg.] (JS'ote, ch. 52.14; 49.7.) man of sorrows i. e., whose distinguishing characteristic was sorrows, aeqiialnted with—familiar by constant contact with, frivf— lit., disease; Jig. for all kinds of for the antithesis to "be astonished," translates, "shall cause ... to exult." But tlie word universally in the Old Testament means either to sprinkle with IHooU, as the high priest makes an expiation (Leviticus i. 6; 16. IH, 19); or with ivatei', to purify (Kzekiel 36. 25; cf. as to the .spirit. Acts 2. 33), Ijoth appropriate to Messiah (Jolui 13. S; Hebrews 9. 13, H; 10.22; 12.21; 1 Peter 1.2). The antithesis cr//am(7^i/ (Jeremiah 6.14); Z(7»'04.(/ especially reinesented this, being a direct judgment from God. It is remarkable
is not mentionl-d as having ever sutl'ered under siclfiiess. and we hid . . . faces— Rather, as one who ciriiscs men to )iide their faces from Him (in aversion), [MAUKKJt.] Or, "He was as an hiding of the face before it," i. e., as a thing before which a man covers his face in disgust. [IlKNOSTKNBKHG.] Or, " as one before whom Is the covering of the face;" before whom one covers the face in disgust. [Gesenius.] Ave—the prophet Identifying himself with the Jews. See Horsley's view (Note, is suffi<'ient without any foi'ced rendering. Many were astonished; so manj/ (not merely men, but) naa/rt.sshall be sprinkled. They were amazed at such an abject pci-son claiming to be Messiah; yet it is H(! who shall jusli/i; and t). 1). esteemed . . . not—)t«/o<H'e contempt; thjii)reviou8 words express positive. 4. Surely . . our j^-lefs lit,, "Hut yet He h;ith taken (or borne) our sicicne.sses," i. e., they who despised Him because of His human infirmities ouglit rather to have esteeiiled Him on account of them; purifij. lileti wore dumb with tlie (nnazement of srorn at one marred more than the lowest o( men, yet the higliesl: even kint/s (cli. 49. 7,23) shall be dumb with awe and veneration ("shut . . . mouths;" Job 29. 9, 10; Micah 7. 16). tliat., . . not . . toJd ISieiu—The reason why kings shall so venerate tliein; llu' wonders of redemption, which had Uot been Ijefore told them, shall then be announced to 490 for thereby "Himself loi)k OVR infn inilies" (bodily diseases). So Matthew 8. 17 quotes it. In the liibrew for Christ's Sufferings Foretold ISAIAH LIII. by the Prophet, •• borne," or took, there is probably the double notion, He
HebreuJ. opened not . . , moutli—Jeremiah .11. 19, and Da\'id in Psalm 38. 13, 14; 39. 9, prefiguring Mcssiali (Mattliew 26.63; 27.12, 14; 1 Peter 2.23). 8. Rather, "He was taken ixway (i.e., cut o/f) by oppression and by a judicial sentence;" a hendiad for, "by an oppressive judicial sentence." [Lowth and Hengstenbekg.] Gehisnu's not so well, "He was delivered from oppression and punisliment" only by death. English Version also translates, "from . . . from," not "by . . . by." But "prison" is not true of Jesus, who was not incarcerated ; restraint and bonds (John 18.24) more accord with the Jlebrc-w. Acts 8.33; translate as LXX. : "In His humiliation His judgment (legal trial) was taken away ;" the virtual sense of the Hebrew as rendered by Lowth, and sanctioned by the inspired writer of Acts; He was treated as one so mean that a fair trial was denied Him (Matthew 26. 5i); Mark 14.5.3-59). Horsley translates, "After condemnation and judgment He was accepted." wlio . . . (Se<.'liire tov/c on Iliinxclf vicariously (so v. 5, fi, 8, 12), and so'IIe took away; His perfect hunuvuity whereby He was bodily afflk ted for us, aiul in all our afflictions (eh. 6H. 9 ; Ilelirews
4. lot. was the ground on which He cured the sick; so that St. Matthew's quotation is not a mere nccommodalion. See
ICotc 42 of Archbishop Magee, Atonement. The Hebrew there" may mean to overwhelm with darkness; Messiah's time of darkness was temporary (Matthew 27. 45), answering to the bruising of Ifi-s fieel; Satan's is to be eternal, answer! ng to the bruisinr/ of his head (cf. eh . 50. 10). carried. . . sorrows—The notion of substitution strictly. "Carried," I'i., as a burden. "Sorrows," i.e., pains of the mind; as "griefs" refer to pains of the body (Psalm 32. 10; 38.17). Matthew 8.17 might seem to oppose this: "And bare our sicknesses." But he uses "sicknesses" fl.g. for si.ns, the cause of them. Christ took on Himself all man's Inlirmities," so as to remove them; the bodily by direct. . . generation—who can set forth (the wickedness of) His generation? i. e., of His contemporaries [Alfojid on Acts 8. 33|, which suits best the parallelism-, " the wickedness of His generation" corresponding to "oppressive judgment." But Luther, " His length of life," i. c., tliere shall be no end of His future days (i;. 10; Roinans 6.9). Cai.vin includes the da}^ of His Church, yvh Uih is inseparable from Himself. Hengstenberg, "His posterity." He. indeed, shall be cut off, but His race shall be so nuiii Srous that none can fully declare it. Chrysostom, &c., "His eternal sonship and miraculous incarnation." cut off—implying a violent death (Daniel 9.26). my people Isaiali, including himself among them by the woi d " my." niiraclo, .grounded on His participation In human Infirmities; those of the soul by His vicarious suffering, which did away witii the source of both. Sin and sickness are ethically connected as cause and effect <ch. 33. 24; P"alm 103.3; Mattln'W 0. 2; John 5. 14 ; James 5. lo). we did <--,!c<-m Iiiiti sdicktn—judicially [Lowth], viz., for 2Iis sins; whereas it was for ours. "We thought Him to be a leper" [Jero.iis, \'ul«ate], leprosy being the direct Divine judgment for guilt (Leviticus 18.; Numbers 12.10, 15; 2 Clironicles 20. 18-21). smitten—by Divine judgments. alfl Uted—for His sins; this was the point in whicli they BO erred (Luke 2:!. 31; Acts 3.17; 1 Corinthians 2. S.) He was, it is true, "aftlicted," but not for His sins. 5. wounded—a bodily wound; not mere mental sorrow; [11 engstenbekg.J Rather, Jehovah speaks i n the per.son of His prophet, "my people," by the election of grace (Hebrews 2.1.3). was lie. stricken Hebrew, "the stroke (was laid) upon Him." Gesenius says, that the Hebrew means them; the collective body, whether of the prophets or people, to which the Jews refer the whole prophecy. lit., pierced; minutely appropriate to Messiah, whose liands, feet, and side wore pierced (Psalm 22. 16). Margin, wrougl.v, from ft, Hebrew root, t)-a/i«ta Zes, " tormented." for . . . for—(Komaus 4.25; 2 Corinthians 5.21; Hebrews
9. 28; 1 Peter 2. 24 ; 3. l^)—the cause for which He sutteretl not His own, but our sins, bruised—crushing inward and outward suffering (^ote, v.U)). cliastisement— lit., the correction inflicted hy a, parent on children for their good (Hebrews 12.5-8, 10, 11). Not punishment strictly; for this can have place only where there is guilt, which He had not ; but He took on Himself the chastisement whereby the peace (reconciliation with our Father ; Romans 5.1; Ephesians 2. 14, 15, 17) of the children of God was to be effected (Hebrews 2.14). upon lilm— as a burden; parallel to "hath borne" and "carried." stripes— minutely prophetical of His being scourged (Matthew 27.26; 1 Peter
But Jerome, the Syriac and Ethiopiac versions translate it Him; so it is singular in some passages: Psalm
11. 7, His; Job 27. 23, Him; Isaiah 44. 15, thereto. The LXX. the Hebrew, lanio, "upon Hini," read tlie similar words, lamuth, "unto death," which would at once set aside the Jewish intei'pretatlon, "upon them." Origen, who lal)oriously compared the Hebrew with the LXX., so read it, and urged it against the Jews of his day, who would have denied it to be the true reading if the word hud not then really so stood in the Hebrew text. [Lowth.] If his sole authority be thought insufficient, perhaps lamo may imply that Messiah was the representative of the collective body of all men; hence the equivocal plural-singular form. 9. Rather, "ftis grave was appointed," or "they appointed Him His grave" [HengsteuHerg]; i.e., they intended (by crucifying Him with two thieves, Matthew 27. 38) that He should have His grave "With the wicked" (Cf. John 19.31), the denial of honourable burial being accounted a great ignominy {Note, ch. 14. 19; Jeremiah 20. 23). and witli . . . rich— rather, " but He was with a rich man," &c. Gesenius, for the parallelism to " the wicked," translates " ungodly" (the effect of riches being to make one ungodly); but the Hebrew everywhere means rich, never hj itacli ungodly
2.21). liealcd— spirituallj' (Psalm 41.4; Jeremiah 8.22). G. Penitent confession of believers and of Israel in the last days (Zechariali 12.10). sheep . . . astray— (Psalm ll'J. 176 ; 1 Peter 2. 25.) The antithesis is, " In ourselves we were scattered; in Christ we are collected together; by nature we wander, driven headlong to destruction; in Christ we find tlie way to the gate of life." [Calvin.] True, also, literally of Israel before its coming restoration (Ezekiel ^1. 5, 6; Zechariah 10.2,6; cf. with Ezekiel 34.2:3, 24; Jeremiah 23.4, 5; also Matthew 9.36). laAa—"hath made to light on Him." [LowTH.] Rather, "hath made to rushupon Him." [Maurer.] tlie Iniquity—t. e., its penalty; or rather, as in 2 Corinthians 5.21; He was not merely a sin offering (which would destroy the antithesis to "righteousness"), but "sin for us;" sin itself vicariously; the representative of the aggregate sin of all mankind; not svis In the plural, for the "sin" of the world is one (Romans 5. 16, 17) ; thus we are made not merely righteous, but righteousness, even "the righteousness of God." The innocent was punished as if guilty, that the guilty might be rewarded as i/ Innocent. This verse could be said of no mere martyr. 7. oppressed Lowrii translates, " It was exacted, and He was made answerable." The verb means, to have payment of a debt tternly exacted (Deuteronomy 15. 2, 3), and so to be oppressed the parallelism, too, is one of contrast, viz., between their design and the fact, as it was ordered by God (Mattiiew 27. 57; Mark 15. 43-46; John 19. 39, 40); two rich men honoured Him at His death, Joseph of Arimathea, and Nicodemus, in liis AeatbL—Hebrew, deaths. Lowth translates, "His tomb ;" bamoth, from a different root, meaning high places, and so mounds for sepulture (Ezekiel 43. 7). But all the versions oppose this, and the Hebrew hardly admits it. Rather translate, "after His death" [Hengstenbeeg] ; as we say, "at His death." 'She plural, deaths, intcusifies the force; as Adam by sin "dying died" (Genesis 2.17, Margin); i. e., incurred death, physical and spiritual. So ftlessiah. His substitute, eadured death in both senses; spiritual, during His temporary abandonment by the Father; physical, when He gave up the ghost, because—rallier, as the sense demands (so in Job 16. 17), "although lie had done no," &c. [Hkngstenbeuq] , (I Peter 2. 20-22; 1 Johxi 491
general; the exaction of the full penalty for our sins in His sul Terings is prolaably alluded to. and . . . afflicted —or, and yet He suffered, or bore himself patiently and, &c. [Hengstesbehg and Maijrer.] Lowth's translation, "He was made answerable," is hardly admitted by the Christ\-i Sufferings Foretold. ISAIAH LIV. 27tc Church Comforled with Promicea.
CHAPTER LIV.
8,5). violence i.e.,tvrong. 10. Transition from His humiliation to ilis exaltation, pleased tUe Lord—tlie secret of His sujl'erings. They were voluntarily borne by Messiah, In order tiiat tliereby He might "do ,/e/iODa/t's will" (John(j.3S; Hebrews 10.7,9), as to man's redeniptiou; so at the end .of tlie verse, "the pleasure of Die Lord shall prosper in His hand." toiiiise—(see u. 5); Genesis 3. 15, was liereby fulri Ued, though the Hebrew word for " bruise," there, is not the one used here. The word "Himself," in Matthew, implies a personal bearing on Himself of our maladies, spiritual and physical, which included as a consequence His ministration to our bodily ailments : these latter are the reverse side of sin ; His bearing on Him our spiritual malady involved with It His bearing sympathetically, and healing, the outward: which is its fruits and its type. Hengstenbekg riglitly objects to Magee's translation, "taken away," instead of "borne;" that the parallelism to "carried" would be destroyed. Besides the Hebrew word elsewhere, when connected with sin, means to bear it and its punislimeut (Ezekiel 18. 20). Matthew, elsewhere, also sets forth His vicarious atonement (Matthew 20. when tliou, &c.—rather, as Margin, "when His soul (j. e.. He) shall have made an oH'ering," &c. In Jinglish Version the change of person is harsli : from Jehovah, addressed in the second person {v. 10), to Jehovah speaking in the tirst person in v. 11. Mm-gin rightly makes the prophet in tlie name of Jehovah Himself to speak in this verse, offering for siii—(Roiijaus 3. 25; Ver. .1-17. The Fkuit of Me.ssiah's Suffekings, and OF Israel's final Penite>-ce at her ha.st Unbelief (ch.53. 6): Her jovful Restoration and liNLARGEjiENT BY Jehovah, whose Wrath was MOMErARY, but His Kindness everlasting. Israel converted is compared to a' wife (v. 5; ch. 02. 5) put away for unfaithfulness, but now forgiven and taken home again. The converted Gentiles are represented as a new progeny of the long-forsaken but now restored wife. The pre-eminence of the Hebrew Church as the mother Church of Christendom is the leading idea; the conversion of the Gentiles is mentioned only as part of her felicity. [HoRSLEY.] 1. Sing— for joy (Zephaniah 3. 14). barren—the Jewish Church once forsaken by God, and therefore during that time destitute of spiritual children {v. 6). didst not bear—during the Babylonian exile primarily. Secondarily, and chiefly, during Israel's present dispei'sion. tUe ciiildrcn — the Gentiles adopted by special grace into the original Church (y. 3; ch. 49. 20,21). than . . . mai-ried wife—than were her spiritual children, when Israel was' still a married wife (under the law, before the Babylonian exile), before God put her away. [Maurer.] So Paul contrasts the universal Church of the New Testament with the Church of the Old Testament legal dispensation, quoting this very passage (Galatians 4, 27). But the full accomplishment of it is yet future. 2. (Ch. 49. 19, 20; Jeremiah 31. 31-36, 38, 39.) Thy children shall be so many that thy borders must be extended to contain them, curtains—the clotli forming the covering of the tent, spare not—give abundantly the means for the enlargement of the Church
1 John 2.2; 4.10.) liis seed—His spiritual posterity shall be numerous (Psalm 22. 30) ; nay, more, though He must die. He shall see them. A numerous posterity was accounted a liigh blessing among the Hebrews; still more so, for one to live to see them (Genesis 48. 11 ; Psalm 128. 6). pi-olong. . . days—also esteemed a special blessing among the Jews (Psalm 91.16). Messiah shall, after death, rise again to an endless life (Hosea 6. 2; Romans 6. 9). prosper —(Ch. 52. 13, Margin.) . 11. Jehovah is still speaking, see of tlie travail—He shall see such blessed fruits resulting from His silfl'erings as amply to repay Him for tiiem (ch.
(2 Corinthians 9. 5-7). curds . . . stakes—The more the tent is enlarged by lengthening the coi-ds by which the cloth covering is fastened to the ground, the more the stakes supporting the tent need to be strengthened ; the Church is not merely to seek new converts, but to strengthen those she has in the faith. The image is appropriate, aa the tabernacle was the symbol of the old Israeli tish Church
49. 4, 5 ; 50. 5, 9). The " satisfaction," in seeing the full fruit of His travail of soul in the conversion of Israel and the world, is to be realized in the last days (ch. 2. 2-4). ills knowledge — rather, the knowledge (experimentally) of Hini-(3oha 17. 3; Pliilippians 3. 10). my . . . servant Messiah (ch. 42. 1; 52. 13). rigliteous—the ground on which He justilies others. His o\yu righteousness (1 John 2. 1). justify—treat as if righteous; forensically ; on the ground of //(*• meritorious suffering, not their righteousness, bear (A'ote, ch. 33. 20). 3. break fortli—rather, burst forifi with t/»- crease; thy oflsi Dring shall grow, answering to " tliy seed" in tlie parallel clause, thy sed—Israel and heichildren, as distinguished from "the Gentiles." desolate cities of Israel (ch. 44. 26). 4. (Ch. 41. 10, 14.) shame of youth Israel's unfaithfulness as wife of Jehovah, almost from her earliest history, reproach of widowhood— Lsrael's punishment in her consequent dismissal from God ami barrenness of spiritual children.in. Babylon and lier present dispersion (y. 1; ch. 49. 21; Jeremiali 3. 21, 25; 31. J9; Hosea "2.
. .'. iniquities— (u. 4,6), as the sinner's substitute. 1;J. divide—as a conqueror dividing the spoil after a victory (Psalm 2. 8; Luke 11. 22). him—for Him. witli . . . miglity —Hengstenbekg translates, " I will give Him the mighty
2-5). 5. (Ch. 62. 5; Jeremiah 3. 14.) That God was Israel's "Maker," both as individuals and as the tlieqcratic kingdom, is the pledge of assurance that He will be her Redeemer (ch. 43. 1-3;. Hebrew, "makers . . . ?nisbands:" plural for singular, to denote e.xcelleucy. of_ Israel . . . whole earth—Not until He manifests Himself as God of Israel sliall He appear Gotl of tlie wlwle earlli (Psalm for a portion:" so LXX. But the parallel clause, "with the strong," favours English Version. His triumphs .shall be not merely among the few and weak, but among the many and mighty, spoil . . . strong—(Colossians 2. 15; of. Proverbs 10.19.) "With the great; with the mighty," may mean, as a great and mighty hero, poured out . . . 80ul i. e.. His life, which was considered as residing in the blood (Leviticus 17. 11; Romans 3. 25). numbered
102. 13, 15, 16; Zochariah 14. 5, 9). 6. called1. e., recalled: tlie prophetic past for the future, forsaken— that had been forsaken, when thou—or, " when i/ie was rejected :" one who had been a wife of youtli (K/.ckiel 16. 8, 22, 60; Jeremiah 2. 2) at the time wlieii (thou, or) she was rejected tvitli, &c.—not that He was a transgressor, but was treated as sucli, when crucified with thieves (Mark 15. 28; Luke for infldelity. [Maurer.] "A wil'e of youth, but afterwards rejected." [Lowth.] 7. litUe moment—as compared with Israel's coming long prosperity (ch. 26. 20; 00. 10). So 22.37). made intercession, &c.—This office He began on the cross (Ijuke 23.34), and now continues in heaven (ch.
59. 16 ; Hebrews 9. 24 ; 1 John 2. 1). Understand because before "He was numbered . . . He bare . . . made intercession." His meritorious death and intercession are the cause of His ultimate triumph. Maurek, for the parallelism, translates, "He was put on the same footing with the trijnsgressors." But EnglishVersion agrees better with the Hebrew, and with the sense and fact as to Christ. Maukicu'.s tranxlalion would make a tautology after " He was numbered with the transgressors;" parallelism does not need so servile a repeti Xion. "He made intercession tlie spiritual Israel (Psalm 30. 5; 2 Corinthians 1. 17). gntherthee—to myself from thy dispersions. 8. Inalittle wrath—rather, " In the overflowing of wiatli :" as Proverbs 27. 4, Margin. [Gesenius.] The wraMi, though but "for a moment," was overflowing whilNt it lasted, hid. . . face—(Ch. 8. 17; Psalm 30. 7.) ci-erla&tlng— in contrast to " for a moment." ». 1 am about to do tlie same in this instance as in Noah's tlood. As I swore tlien that it should not return (Genesis 8. 21; 9. 11), and 1 rfepl that promise, so I swear now to my people, and will perform, my promise, that there shall be no return (ji tlie deluge for," itc, answers to Uie parallel, "He was numbered with," itc, as effect answers to cause. His intercession of my wrath upon them. Lowtu, on insufllclent authority, reads (the same will I do now as), " in llie days of Noah." 10. (Ch. 51. 6; Psalm 89. 33, 34; Romans H. 2S.) for sinners being tlieetl'ect flowing from His having been numbered with them. v 402
Th' Call of the Gentile World. ISAIAH LV. Their Certain Deliverance, Edification, ete. covenant of my peace—(2 Samuel 23. 5.) The covenant whereby I have made thee at peace with me. ^11. not comforted—by any one ; none gave her help or comfort, lay . . . Avitli fair colours—rather, "lay ... in cement of nermilion." [LowxH.] The Hebrew for "fair colours" means stibium, the paint with which Eastern women painteii tlieir eyelids and eyelashes (2 Kings 9. 30). The very cement shall be of the most beautiful colour (Revelation 21. 18-21.) VZ. windows—rather, battlements; lit., tuns; applied to battlements from their radiated appearance, agates—rather, rubies, carbuncles lit., sparkling gems ; tlie carbuncle when held to the sun becomes like a burning coal, all thy borders—rather, thy whole circuit, consisting oj precious stones. The glory of the Cliurch on ear til, when the Hebrew Church, according to the original design, shall be the metropolis of Christendom. 13. Quoted by the Saviour (John 6. 45), to prove that in order to come to Him, men must be "drawn" by the Father. So Jeremiah 31. 34; Mieah 4. 2; 1 Corinthians 2. 10; Hebrews 8. 10; bread—(Habakkuk 2. 13.) " Bread of deceit" (Proverbs 20.
17). Contrast tlii« with the " bread of life" (John 6. .32. 35; also Luke 14. 16-20). satisfietli not—(Ecclesiastes 1. 8 ; 4. 8.) hearlcen . . . aud eat—When two imperatives are joined, the second expresses the conseqiience of obeying the command in the first (Genesis 42. IS). By hearkening ye shall eat. So in ('. 1, " buy and eat." By buying, and .so making it your (tvvn, ye shall eat, i. e., experimentally enjoy it (John
6. 53). Cf. the invitation (Proverbs 9. 5, 6; Matthew 22. 4). fatness—(Psalm 36. 8; 63. 5.) 3. me . . . live—by coming to -me ye shall live: for "/am the life" (John 14. 0). everlasting covenant—(Jeremiah 32. 40 ; 2 Samuel 23. 5.) with you . . . David—God's covenant is with the autitypical David, Messiah (Ezekiel 34. 23), and so with us by our identification witli Him. sure—answering to "everlasting," irrevocable, unfailing, to be relied on (Psalm 89.
2-4, 28, 29, 34-30; Jeremiah 33. 20, 21; 2 Samuel 7. 15, 16; 2 Corinthians 1. 18-20). mercies of David—the mercies of grace (ch. 63. 7; John 1. 16) which I covenanted to give to David, and especially to Messiah, his antitype. Quoted in Acts 13. 34. 4. him—the mystical David (Ezekiel 37. 24, 25; Jeremiah 30. 9; Hosea 3. 5). Given by God
10. Ifi; 1 John 2. 20. great . . . peace— generally (Psalm
119. 1(5). Specially referring to the peacefulprosperity which sliall prevail under Messiah in the latter days (ch. 2. 4; 9.
.(ch. 49. 6). witness — He bore witness even unto death
6i. 14. righteousness—the characteristic of the reign of Messiali (ch. 11. 4. 5; Psalm 72. 2, 4; Revelation 19. 11). far from oppression, &c.—far from suffering oppression; "for for God, to His law, claims, and plan of redeeming love (John 18. 37; Revelation 1.5). Revelation is a "testimony ;" because it is propounded to be i-eceived on the autliority of the Giver, and not merely because it can be proved by arguments, commander— "preceptliou Shalt have nothing to fear." 15. gatlier together, &c. i.e.. If it should happen that enemies "gather togetlier " against thee (Psalm 2. 2), they will not have been Sent by me (cf. Hosea 8. 4) as instruments of my wrath tor." [HoRSLEY.] "Lawgiver." [Barnes.] to the people— rather, peoples. 5. thou — Jehovah addresses Messiah, call . . . run—God must call, before man can, or will, run (Song of Solomon 1. 4 ; John 6. 44). Not merely come, but run eagerly, thou knowest not—now as thy people (so in Matthew 7. 23). nation . . . nations—gradation; from Israel, one nation, the gospel spread to many (uiiy, it will be with my disapproval); for "whosoever sliall gather together," &c. (Psalm 59. 3). fall for thy salie — rather, "shall come over to thy side." [Lowth.]
Lit., "fall to thee" (Jeremiah 21. 9; 39. 9). To be fMly fulfilled to Jerusalem hereafter (Zechariali 14. 16). 16. The worlcman tliat forms "weapons against thee" (v. 17) is wholly in my power, therefore thou needest not fear, having me on thy side, for his work—rather, "by his labour." [Hoesley.] "According to the exigencies of his work." [Maurer.] waster to destroy—(Ch. 10. 5-7 ; 37. 26, nations, and will do so more fully on Israel's conversion, knew not thee—(Ch. 52. 15; Ephesians 2. 11, 12.) because of . . . thy God . . . glorified thee—(Ch. 60. 5, 9; Zechariah 8.23); where similar hyiguage is directed to Israel, because of the identification of Israel with Messiah, who 27; 4.'>. 1^.) Desolating conquerors who use the " instruments" framed by " the smith." The repetition of the " I" implies, however, something in the latter half of the verse contrasted with the former; understand it, therefore, Is the ideal Israel (Matthew 2. 15; cf. with Hosea 11. 1; see Acts3. 13). 6. The condition and limitin the obtaining of tlie spiritual benefits (v. 1-3): (1.) Seek the Lord. (2.) Seek Him whilst He is to be found (ch. 65. 1; Psalm 32. 6; Matthew 25. 1-13; John 7.34; 8. 21; 2 Corinthians 6. 2; Hebrews til lis : " I have in my power both him who frames arms and him who destroys <7i.e7n (arms)." [Rosenmuller.] 17. toiignc . . . condemn— image from a court of justice. Those who desire to "condemn" thee thou shalt "condemn" (Exodus 11. 7; Joshua 10. 21; Psalm 64. 8; Romans
2.3; 3. 13, 15). call—casting j'ourselves wholly on His mercy (Romans 10. 13). Stronger than " seek ;" so " near" is more positive tlian " while He may be found" (Romans 10. 8, 9). near—propitious (Psalm 34. 18; 14.5. 18). 7. uurighteoua —Hebreio, man of iniquity ; true of all men. The " wicked" sins more openly in " his way;" the " unrighteous" refers %LO the more subtle workings of sin in the "thoughts."
8. 1, 33). righteousness . . . of me— (Ch. 45. 24; 46. 13.) Rathftr (this is) their justification from me. Their enemies would "condemn" them, but I justify and vindicate them, and so they condemn their enemies.
All are guilty in the latter respect, though many fancy themselves safe, because not openly "wicked in ways" (Psalm (^4. 11). The parallelism is that of gradation. Tiie progress of the penitent is to be fi'om negative reforma-
CHAPTEE LV.
Ver. 1-13. The Call of the Gentile "World to Faith the Result of God's Grace to the Jews first. 1. every one—After the special privileges of Israel (ch. 54.) there follow, as the consequence, the universal invitation to the (Jf-ntiles (Luke 24. 47; Romans 11. 12, 15). "Ho" calls the most earnest attention, thlrsteth—has a keen sense of need (Matthew 5. 6). waters . . . wine and milk— tion, " forsaking his (1.) way," and (2.) a farther step, " his thoughts," to positive repentance, (1.) "returning to the Lord" (tile only true repentance, Zechariah 12. 10), and making God his God, along with the other children of God (the crowning-point; appropriation of God to ourselves: " to ourGoA"). "Return" implies that man originally walked with God, but has apostatised. Isaiah saith, "our God," the God of the believing Israelites; those redeemed themgradation. Not merely M/a<er, which is needed to maintain life at all, but wine and milk to strengthen, cheer, and nourisli; tlie spiritual blessings of the gospel are meant selves desire others to come to their God (Psalm 34.8; Revelation 22.17). abuntlantly -par Aon—lit., nuiltiply to pardon, still more than "have mercy;" God's gracious- (cli. 2."). 0; Song of Solomon 5. 1; John 7. 37). "Waters," plural, to denote abundance (ch. 43. 20 ; 44. 3). no money Yet, ill V. 2, it is said, " ye spend money." A seeming paraness is felt more and more tlie longer one knows Him (Psalm 130. 7). 8. For—Referring to v. 7. You need not doubt His willingness "abundantly to pardon" (cf. v. 12); do.x. Ye are really spiritual bankrupts: but thinking yourselves to liave money, viz., a devotion of your own making, ye lavish It on that "which is not bread," i.e., on idolsjm'hether literal or spiritual, buy . . . without money—another paradox. We are bought, but not with a price paid by ourselves (1 Corinthians 6. 20; 1 Peter 1. 18, far, though "the wicked" man's "ways," and "the unrighteous man's thoughts," are so aggravated as to seem unpardonalile, God's "thoughts" and "ways" in pardoning are not regulated by the proportion of the former, as mjin's would be towards his fellow-man who ofi Vnded him ; cf. the " for" (Psalm 25. 11 ;'Romans 5. 19). 9. (Psalm
19). In a different sense we are to " buy" salvation, viz., by parting with every thing which comes between us and Christ who has bought it for us and by making it our own (Matthew 13. 44, 40; Luke 12. 33; Revelation 3. 18). 3. not
57. 10; 89. 2; 103. 11.) For is repeated from t'. 8. But Maurer, after the negation, translates, " but." 10. The heana 493
Eihcrtation to Holiness of Idfe. ISAIAH LVI, LVII. The Peaceful Death of the Righteous.
3. 15). They shall no longer be confined as proselytes were, to the outer court, but shall be admitted "into llie holiest" (Hebrews 10. 19, 20). a jjlace lii., a hand., than of sons Though the eunucli is barren of cli Udren (v. S), I will give him a more lasting name than that of being lallier of sons and daughters (regarded as a high honour among the Hebrews) (John 1. 12; 10. 3; 1 John 3. 1; Kevelution 2. of inei), once barren of spirituality, shall bo made, by the outpouring of the Spirit under Messiah, to bear fruits of rigliteousness (eh. 5. 6; Deuteronomy 32. 2; 2 Samuel 23.
4; Psalm 72. 6). snow—which covers plants from frost in winter; and, when melted in spring, waters the earth. •ret«rm;tl» not—void ; as in t'. 11; it returns not in the same sliape, or without "accomplishing" the desired end. bud—geiiiiinate. 11. (Matthew 2t. 35.) Rain may to us seem lost when it falls on a desert, but it fulfils some purpose of God. So the gospel word falling on the hard heart
17; 3. 12). 6. join . . . Lord—{Jeremiah 50.6.) Conditions of admission to the privileges of adoption. 7. Even then—(Ephesians 2. 11-13.) to my holy mountain —Jerusalem, the seat of the Lord's throne in His coming kingdom (ch. 2. 2; Jeremiah 3.17). joyful — (Romans 5. it sometimes works a change at last; and even if not so, it leaves men without excuse. The full accomplishment
11.) burnt offerings . . . sacrifices—spiritual, of which the literal were types (Romans 12.1; Hebrews 13. 15,; 1 Peter 2. 5). accepted—(Ephesians 1. 6.) altar—(Hebrews of this verse, and v. 12, 13, is, however, to be at the Jews' final restoration and conversion of the world (ch. 11. 9-12;
60. 1-5, 21). 12. go out—from the various countries in which ye (the Jews) are scattered, to your own land (Eze-
13. 10), spiritually, the cross of Cnrist, which sanctifies our sacrifices of prayer and pr.aise. hotise . . . for all people —or rather, peoples. No longer restricted to one favoured people (Malachi 1.11; John 4. 21, 2;j; 1 Timothy 2. 8). To be fully realized at the second coming (ch. 2. 2-4). No longer literal, but spiritual sacrifice, inz., "prayer" shall be offered (Psalm 141. 2; 52. 17; Malachi 1. 11; Matthew 21. 13). 8. Jehovah will not only restore the scattered outcasts of Israel (ch. 11. 12; P.salm 147. 2) to their own land, but " will gather others ('strangers') to him (Israel), besides those gathered" (Margin, to his gathered, i. e., in addition to the Israelites collected from their dispersion), (John 10. 16; Ephesians 1. 10; 2.19). 3. beasts—Gentile idolatrous nations hostile to the Jews, summoned by God to chastise them (Jeremiah 12.7-9; 50.17; Ezekiel 34. 5): the Chaldeans and subsequently the Romans. The mention of the "outcasts of Israel" (v. 8) brings in view the outcasting, caused by the sins of tlK'ir rulers [v. 10-12). to devour viz., Israel. 10. his watchmen—Israel's spiritual leaders (ch. 62. 16; Ezekiel 3. 17). dumb dogs—image from bad shepherds' watch-dogs, which fail to give notice, by barking, of the approach of wild beasts, blind—(Matthew 23. 16.) sleeping, lying down—rather, "dreamers, sluggards." [Lo\Vth.] Not merely «/'fe;)(>i.(7 inactive, but under visionary delimians, loving to slumber—not merely slumbering involuntarily, but loving it. 11. greedy— strong {i.e., iu.satiable) in appelite (Ezekiel 34. 2, 3 ; Jlicah 3. 11). cannot understand—unable to comprehend the wants of the people, spiritually: so v. 10, "cannot bark." look to . . . own way—i.e., their own selfish interests; not tothespiritual welfare of the people (Jeremiah 6. 13; Ezekiel 22. 27). from kiel 11. 17). led—by Messiah, your " Leader" (v. 4; ch. 52.
12; Micah 2. 12, 13). mountains . . . trees, &c.—images justly used to express the seeming sympathy of nature with the joy of God'speople. For, when sin is removed, the natural world shall be delivered from "vanity," and be renewed, so as to be in unison with tlie regenerated moral world fch. 44. 23; Psalm 98. 8; Romans 8. 19-22). 13. thioi-ii-emlilem of the wicked (2 Samuel 23.6; Micah
7. 41. fir tree—the godly (ch. 60. 13; Psalm 92.12). Cf. as to the change wrought, Romans 6. 19. brier—emblem of uncultivatlon (ch. 5. 6). myrtle Hebrew, Hedes, from which comes i7ed(M*a7i, the original name of Esther. T.ype of the Christian Church; for it is a /ow?y, though beaiilifut, fragrant and evergreen shrub (Psalm 92. 13, 14). for a name . . . everlasting sign—a perpetual memorial to the glory of Jehovah (Jeremiah 13. 11; 33. 9).
CHAPTER LVI.
Ver. 1-12. The Preparation needed on the part of THOSE WHO WISH TO BE ADMITTED TO THE KINGDOM: OF God. 1. judgment—equity. John the Baptist preached similarly a return to righteousness, as needed to prepare men for Messiah's first coming (Luke 3. 3, 8-lJ). So it shall be before the second coming (Malachi 4. 4-6). near to come—(Matthew 3. 2; 4. 17), also as to. the second coming (ch. 62. 10, U; Luke 21. 28, .31; Romans 13. 11, 12; Hebrews
10. 2);. rigliteousness—answering to "salvation" in the parallel clause; therefore it means righteousness which bringelh salvation (ch. 46. 13; Romans 3.25,26). 2. (Luke
12. 43.) the man Hebrew, enosh, "a man in humble life," in contradistinction to Hebrew, ish," "one of Iiigh rank." Even the huml)lest, as "the stranger" and " tlie eunuch"
Ills qtiarter— rather, " from the highest to the lowest." [Lowth.] "From his quarter:" i. e., from one end to the other of them, one and all (Genesis 19. 4). Vi, fetch wine language of the national teachers challenging one another to drink. Barnes translates,"! will take another cup" (ch. 5.11). to-morrow, &c.— Their self-indulgence was habitual and intentional: not merely tliey drink, but they mean to continue so.
(u. 4, 6),, are admissible to these privileges, tliis . . . it— what follows: "keeping the Sabbath," &c. (cli. 58. 13, 14; Ezekiel 20. 12). A proof that the Sabbath, in the spirit a( its oblijation, was to be binding under the gospel (ch. 66.
23). Tliat gospel limes are referred to is plain, from the blessing not l)eing pronounced on the man who observed
CHAPTER LVII. the. sacriflcial ritual of the Jewish law. layetU hold image from one grasping firmly some precious object which he is afraid of having forcibly snatched from him. The "Sabbath" here includes all the ordinances of Divine worship underthe new gospel law. keepeth . . . hand
Ver. 1-21. TiiB Peaceful Death of the Righteous Few: the Ungodliness of the Many: a liELiEviNa Remnant shall Survive the General JuDO'MKNra OP the Nation, and be Restored hy Him who Crbateth Peace. In the midst of the excesses of the unfaithful wat<!hmen (ch. 56. 10, 11, 12), most of the few that are godly perish: partly by vexation at the prevailing ungodliness; partly b.y violent death in persecution; prophetical of the persecuting times of M;inasseli, before God's judgments in causing the captivity in I'.aliylon ; and again those in the last age of the Church, Ix ibre the final. . from . . . evil—The observance of the sei'ond table of the law; as the "Sabbath" referred to the first table. Together, they form tlie whole duty of man, the worship of God an'd a holy life. 3. God welcomes all believers, without distinction of persons, under tlie new economy (Acts 10. 31, 3.)). joined . . . to . . . liord—(Numbers 18. 4, 7.) " Proselytes." separated—Proselytes from the GentileS-»;eiv not admitted to the same privileges as native
Isra(!liTR; This barrier between Jews and Gentiles was to be broken down (Ephesians 2. 14-16). eujiuch—(Acts 8. judgments on the apostasy (2 Kings 21. 16; Matthew 23.
87; Revelation 11. 17). The Hebrew for "perisheth," and "is taken awa.v," exjiresses a violent ilcath (Micali'7.
Kunuchs were chamberlains over harems, or court luinistci's in general, dry tree—barren (cf. Luke 23.
2). 1. no man Inyetb it to heart—as a public calaniity. merciful men— ratlier, godly men ; the subjects of n>ercy. none e.onslderiiig— i ij., wliat was the design of I'rovldence in removing tlie godl.y. from the evil—//cfrreu; from tlie face of the evil, i. e., both from the moral evil oa
31); not a.imissible into the congregation of Israel (Deuteronomy 2:i. 1-3). Under the go.spel the eunuch and strangi Mshould be i-eleased from religious and civil dlsabilit i<-s. please me—sacrifice their own pleasure to mine, take l>old—so "lajeth hold" {note, v. 2). 5. In mine houset lie temple, the emblem of the .Church (1 Timotli.v A94 ever.v side; (ch. 50. 10-12), and from tlie evils about to com« in iKinislinieiil of the national sins, foreig)i iiivajsious
L\ n. Promises to the Penitent,
T!ie Jews Reproved for Idolatry. ISA! A II
(Hosea 12. 1), and perhaps the compliances with foreigners' idolatries, whereby Israel sought to gain their favour [LOWTH] (ch. 30. 6; Ezekiel 16. 33'; 23. 16; Hosea 7. II). send
Ac. (ch. 56. 9; 57. 13). So Ahijali'.s death Is ropresentecl as a blessing conferrjd ou liim by God for his piety (1 Kings
14. 10-13; see also 2 Kings 22. 20). a. Or, "he enterelh into peace;" in contrast to the persecutions wltii-h he sudered in this world (Job 3. 13, 17). Margin not so well translates, " he shafl go in peace" (Psalm 37. 37 ; Luke 2. 29). rest—the calm rest of their bodies in their graves (called "beds,". . . messengers far off—not merely to neighbouring nations, but to tliose "far ofT," In search of new idols, or else alliances, even nnto hell—tlie lowest possible degradation. 10. greatness of . . . way—the length of thy journey in seeking strange gods, or else foreign aid (Jeremiah 2. 23, 24). Notwithstanding thy deriving no good from these long journeys (so, "send . . . far off," v.
2 Chronicles l(i. H; cf. Isaiah 14. IS; because they "sleep" in them, with the certainty of awakening at the resurrection, 1 Tliessalouians 4. 14) is the emblem of the etern.il " rest" (Hebrews 4. 9 ; Revelation 14. 13). each one ivalk Ing Jin . . . uprightness—This clause defines the charac-
9), thou dost not still give up hope (Jeremiah 2. 25; 18. 12). ha »t found . . . life of . . . hand—for "thou still findest life (i. e., vigour) enough in thy hand" to make new idols [Maurer], or to seek new alliances ("liand" being then talvcn for strength in general), grieved—ratlier, " therefore thou art not weak" [Maureb]; inasmuch as having " life in thy hand," thou art still strong in hope. 11. Israel wished not to seem altogether to have denied God. Therefore they " lied" to Him. God asks. Why dost thou do so? " Whom dost thou fear ? Certainly not me ; for tliou &ast not remembered me." Translate, seeing that thou hast not remembered me." laid It to heart—rather, "nor liast me at heart;" hast no regard for me; and that, beter of tliose who at death " rest in their beds," viz., all who walk uprightbi. 3. But . . . ye—In contrast to " the rigliteous" and their end, he announces to the unbelieving Jews their doom, sons of *he sorceress i. e., ye that are addicted to sorcery : this was connected witli the worsliip of false gods (2 Kings 21. 0). No insult i§ greater loan Oriental than any slur cast on his mother (1 Samuel ^O. 30; Job 30. 8). aed of tlie aAvHttrev—spiritual adultery is meant: idolatry and apostasy (Matthew 16. 4). 4-. sport yourselves—make a mock (ch. 66. 5). Are ye aware of the glory of Him whom you mock, by mocking His servants ("the righteous," 1)? (2 Chronicles 36.16.) make.-. . wide moutU-i Psalm 22. 7, 13; 35. 21 ; Lamentations 2. 16). cliiiilren of transgression, &c.—not merely children of cause I have been long silent and have not punished thee.
LU.., "Have I not held my peace, and tliat for long? and so thou fearest me not" (Psalm 50. 21; Ecclesiastes 8. 11). It would be better openly to renounce God, than to "flatter Him" with lies of false professions (Psalm - 78. 30.) [IjUdovicus de Dieu.] However, ch.' 51. 12, 13 favours tran.iyrc.s.sors, and a seed offalse parents, but of transgression and falsehood itself, utterly unfaithful to God. 5. Enfl»nii»<; yourselves—Burning with lust towards idols [Ok-SENIUsJ ; JJiiglish Version of the whole verse; God's "silent" longsu tiering, which was intended to lead them to repentance, caused tliem "not to fear Him" (Romans 2. 4, 5). 13. declare—I will expose publicly thy (hypocritical) righteousness. 1 will show openly liow vain thy works, in having recourse to idols, or foreign alliances, shall prove (ri. 3). 13. Wlien thou crlest—In the time of thy trouble, companies viz., of idols, collected by thee from every quarter; or else, of foi'eigners, summoned to thy aid', wind . . . carry . . . away—(Job. 21. 18; Mattliew 7.27.) vanity rather, a breath. [LoWTH.] possess . . . land . . . InUerit —i. e., the literal land of Judea and Mount Zion ; the believing remnant of Israel sliall return and inherit the land. Secondarily, tlie heavenly inheritance, and the spiritual Zion (ch. 49. 8; Psalm 37. 9, 11 ; (iO. 35, 30; Matthew
- or else (cf. Margin), in the terebintli groves, whicli.th'e Hebrew and the parallelism favour {Note, ch. 1. a)). [Maurkk.] under . . . tree—(2 Kings 17. 10.) The tree, as in tlie -Assyrian sculptures, was probably made an idolatrous symbol a( the heavenly hosts, slaying . . . cHlldren as a s.acriti'i;e to JNlolech, Ac. (2 Kings 17. 31 ; 2 Chronicles 28.
3; 3-i. U'. iR . . . viilleys—the valley of the son of Hiunoni. Kire was put within a hollow brazen statue, and tliecliiUl was put in his healed arms; kettle drums (i/ebrew, tophi were beaten to <lrown tlie child's cries; wiience the vaiUy was called Tophet (2 Chronicles 33. 6; Jeremiah
7.3). under . . . clift^—the gloom of caverns suiting tlieir dark superstitions. 6. Tlie smooth stones, shaped as idols, are tlie gods chosen by thee as thy poi-tion (Psalm 10. 5). meat offering—not a bloody sacrifice, but one of meal ami ilour mingled with oil. "Meat" in Old Englisli meant food, noi flesh, as it now means (Leviticus 14. 10). SJiould 1 i-ecelve comfort—ratlier, "Sliall I bearthe.se things with patience?" IHoiwlev.J 7. Upon . . . Inlgli mountain
5. 5; Hebrews 12. 23). "He that puttetii his trust in me," of whatever extraction, shall succeed to the spiritual patrimony of the apostate Jew. [Horsley.] 14-. shall say—The nn)uinative \fi, "He that trustetii in me" (f. 13). Tlie believing remnant shall have every obstacle to their return cleared out of the way, at the coming restoration of Israel, the antitype to the return from Babylon (ch. 35.
. . . bed—image from adultery, open and shameless (Ezel<iel
23. 7) ; the "bed" answers to the idolatrous altar, the scene Of their spiritual unl'aitbfulness to their Divine husband (Kzekiel Ifi. hi, 25; 23. 41). 8. "Remembrance," i. e., memorials of till) idolatry: the objects which thou boldest in remembianee. Tliey hang up liousehold tutelary gods " belilnd
8; 40. 3, 4; 62. 10, U.) Cast . . . up—a high road before the returning Jews, stumbling-block—Jesus had been so' to the Jews, but will not be so then any longer (1 Corinthians 1.23); t\\<!\T prejudices shall then be taken out of the way. 15. The pride and self-righteousness of the Jews v/ere the stumbling-block in the way of their ackiiowledging Christ. The contrition of Israel in the last days shall be attended with God's interposition ill their behalf. So their self-humiliation, in ch. G6. 2, 5, 10, Ac, precedes their final prosperity (Zechariah 12. 6, lii-14); there will, probably, be a previous period of uiibelic f even alter their return (Zechariali 12. 8, 9).- 16. For—Rrl'en ing to the promise in v. 14, 15, of restoring Israel wlien "contrite" (Genesis 6. 3; 8. 21 ; Psalm 78. 38, 39 ; 85. 5; 103. 9, 13, 14; Micah 7. IS). God "will not contend for ever" uit/i His people, for their human spirit would tliereby be utterly tlie doors; ' the very place where God has directed theni to write His laws "ou the posts and gates" (Deuteronomy 6. 9; II. 20); a curse, too, was pronounced on putting up an image "in a secret place" (Deuteronomy 27.15). discovered thyself—image from an adulteress, enlarged. . In;d—NO as to receive the more paramours, made . . . rovenniit^— wilii idols: in open violation of thy "covenant" with iJod (Exodus 19. 5; 23. 32). Or, "hast made assignations Willi tliitm for thyself." [Hor.sley.] tliy bed. . . tiieir bc»l—The Jews' sin was twofold; they resorted to plac; s of idolatry (" ilieir bed"); and they received idols iuto the temple of God ("//ij/ bed"), where—rather, ever since that. [lloiMLity.] Tbi; Hebrew (or where means room (Margins, a place; therefore, translate, "thou hast provided a place for it" (for "their bed"), viz., by admitting Idolatrous altars in thy land [Barnes]; or "thou choosest a i(«jiivenieiil( place lor thyself" in their bed [Mauker] (ch. O ). 5i. U. lliie king—«/ie idol which they came to worsliip, i)erlumed with oil, like harlots (Jeremiah 4. .30; Eyekiel 2:i. 16, 40). So "king" means idol (Amos 5. 26 crushed, whereas God's object is to cliasten, not to destroy ttewMLamentations 3.33,34; Micah 7.8,9). With the ungodly He is "angry every day" (P.salm 7. 11; Revelation 14.
11). spirit . . . before me—i. e., the human spirit wiiich reent forth from me (Numbers 16. 22), answering to " v. liich
I have made" in the parallel clause. 17. covetousni-»s akin to idolatry; and, like it, having drawn oil' Israel's heart from God (ch. 2. 7; 56. 11 ; 58. 3; Jeremiah 6. 13; Co'ossians 3. 5). hid me—(Ch. 8. 17; 45. 15.) went on fi-owardly —the result of God's hiding His face (Psalm 81. 12 ; Humana
Zephaniah 1.5); {malcham meaning "king"). [Ro.SENMULLKK.] li;ither, the king of Assyria or Egypt, and oilier foreign princes, on whom Israel relied. Instead of ou God; the " ointment ' will thus refer to tlie presents
1.24,26). IS. Rather, "I have seen his ways (in s\u), yet 495
Beproqf of the People for Eypocrisy. ISAIAH LVIII. Blessings due for Godliness, etc will I heal him," i. e., restore Israel spiritually and temporally (Jeremiah 33. 6;. 3. 22; Hosea 14. 4, 5. [Horsley.] However, the plirase, " his mourners,'" favours English Version; " his ways" will thus be his ways of repentance ; and God's pardon on "seeing" them answers to the like promise (cli. 61. 2, 3; Jeremiah 31. 18, 20). 19. fmlt of . . . lips—/, e., thanksgivings which flow from the lips. I make men to return thanks to me (Hosea 14. 2; Hebrews 13. 15). Peace, peace "pe)-fect peace" (see Margin, ch. 26. 3; John strife, not to gain the ear of God [Maurer] (1 Kings 21. 9, 12, 13). In EnglishVersion the sense is. If you wisli acceptance witli God, ye must not fast as ye now do, to make your voice heard high in strife. 5. for a man to ailllct Ills soul—The pain felt by abstinence is not the end to b» sought, as if it were meritorious ; it is of value only so far as it leads us to amend our ways (v. 6, 7). bow . . . head. . . sac Uclotli—to affect the outward tokens, so as to "tippear to men to fast" (Matthew 6. 17, 18; 1 Kings 21. 27; Esther 4. 3). 6. loose . . . bands of wickedness— t. e., to dissolve every tie wherewith one has unjustly bound his fellow-men (Leviticus 25. 49, &c.). Servitude, a fraudulent contract, &c. undo . . . heavy burdens— Hebrew, loose the bands of the yoke, oppressed lit., t?ie broken. The expression, to let go free, implies that those "broken" with the yoke of slavery are meant (Nehemiah 5. 10-12; Jeremiah 34. 9-11, 14, 16). Jerome interprets it, broken with poverty ; bankrupt. -7. deal— distribute (Job 31. 16-21). cast out—rather, reduced. [Horsley.] naked . . . cover him —(Matthew 25.36.) flesh—kindred (Genesis 29. 14). Also brethren in common descent from Adam, and brethren in Christ (James 2. 15). "Hide . . . thyself," means to be strange towards them, and not to relieve them in their poverty (Matthew 15. 5). 8. lightemblem of prosperity
14. 27). Primarily, the cessation of the troubles now afflicting the Jeios, as formerly, under the Babylonian exile. More generally, the peace which the gospel proclaims both to Israel "that is near," and to the Gentiles who are " far off" (Acts 2. 39; Ephesians 2. 17). 30. vvlieii it cauiiot rest—rather, "/or it can have no rest" (Job 15.
20, &c. ; Proverbs 4. 16, 17). English Version represents the sea as oceasionaH;/ agitated; but the fle&rew expresses that it ca-a never be at rest. 31. (Ch. 48. 22; 2 Kings 9. 22.) my God—The prophet, having God as his God, speaks in the person of Israel, prophetically regarded as having now appropriated God and His "peace" (ch. 11.1-3), warning the impenitent that, whilst they continue so, they can have no peace.
CHAPTER LVIII.
(v. 10; Job 11. 17). health lit., a long bandage, applied by surgeons to heal a wound (cf. ch. 1. 6). Hence restoration from all past calamities, go before thee—Thy conformity to the Divine covenant acts as a leader, conducting thee to peace and prosperity, glory . . . rereward—like the pillar of cloud and fire, the symbol of God's "glory," which went behind Israel, separating them from their Egyptian pursuers (ch. 52. 12; Exodus 14. 19, 20). 9. Then Ver. 1-14. Reproof of the Jews for their Dependence ON mere Outwarb Forms of Worship. 1. aloud —Hebrew, with the throat, i. e., with full voice, not merely from the lips (1 Samuel 1. 13). Speak loud enough to arrest attention, my people—The Jews in Isaiah's time, and again in the time of our Lord, more zealous for externarls than for inward holiness. Rosenmuller thinks the reference to be to the Jews in the captivity practising their rites to gain God's favour and a release; and that hence, sacrifices are not mentioned, but only fasting and Sabbath observance, which they could keep, though far away from the temple in Jerusalem. The same also applies to their present dispersion, in which they cannot offer sacriflcps, but can only show their zeal in fastings, &c. Cf. as to our Lord's time, Matthew 6. 16; 23. ; Luke 18.
. : . call . . . answer—When sin is renounced (cli. 65. 24). When the Lord's call is wot hearkened to, Hewill not hear our "call" (Psalm 66. 18; Proverbs 1. 24, 28; 15. 29; 28. 9). putting forth of linger—the finger of scorn pointed at simple-minded godly men. The middle finger was so used by the Romans, speaking vanity—every try i«-toi« speech. [LowTH.] 10. €lraw out tliy soul—" impart of thine own subsistence," or " sustenance." [Horsley'.J "Soul " is fig. for "that wherewith thou sustainest thy soul," or "life." light ... in obscurity—calamities shall be suddenly succeeded by prosperity (Psalm 112. 4). 11. satisfy ... in drought—(Ch. 41. 17, 18.) Lit., drought, i. e., parched places. [Maurer.] make fat—rather, strewsf Aen. [Noyes.] "Give thee the free use of thy bones" [Jerome], or, of thy strength, [Horsley.] watered garden — an Oriental picture of happiness, fall not Hebrew," dece'we not;" as streams that disappoint the caravan which had expected to find water, as formerly, but find it dried up (Job 6. 15-17). 13. they ... of thee—thy people, the Israelites, old waste places—the old ruins of Jerusalem (ch. 61. 4 ; Ezekiel 36.
12. 3. Put the stop at "ways;" and connect "as a nation that," &c., with what follows ; "As a nation that did righteousness," thus answers to, "they ask of me just judgments" {i. e., as a matter of justice due to them, salvation to themselves, and destruction to their enemies); and " forsook not tlie ordinance of their God," answers to " they desire the drawing near of God" (that God would dravj near to exercise those "just judgments" in behalf of tliera, and against their enemies). [Maurer.] So Jerome, "In the confidence, as it were, of a good conscience, they demand a just judgment, in the language of the saints: Jude me, O Lord, for I have walked in mine integrity.'" So in Malachi 2. 17, they affect to be scandalized at the impunity of the wicked, and impugn God's
33-36). foundations ofmany generations i.e., the buildings which had lain in ruins, even to Xheix foundations,for many ages; called in the parallel passage (ch. 61. 4), "the farmer desolations;" and in the preceding clause here, " the old waste places." The literal and spiritual restoration of Israel is meant, which shall produce like blessed results on tlie Gentile world (Amos 9. 11, 12; Acts 15. 16, 17). be called-appropriately: the name truly designating what justice. [HoKSLKY.] Thus, "seek me daily, and desire (English Version not so well, ' delight') to know my ways,". refers to their requiring to know why God delayed so long
In helping tliem. English Version gives a good-, though different sense, viz., dispelling the delusion that God would be satisfied with outward observances, whilst tlie spirit of the law was violated and the heart unchanged (v. 3-14; Ezokiel 33. 31, 32; cf. John 18. 28), scrupulosity side l)y side with murder. Tlie prophets were the commentators on the law, as their Magna Charta, in its inward spirit tliou Shalt do. breach—'the calamity wherewith God visited Israel for their sin (ch. 30. 26; 1 Chronicles 15. 13). paths to dwell in—ngt that the paths were to be dwelt in, but Die paths leading to their dwellings were to be restored; "paths, so as to dwell in tand." [Maurer.] 13. (Ch.
. and not the mere letter. 3. Wlierefore—Tlie words of the Jew.s: "Why is it that, when we fast, tliou dost not notice it" (by delivering us)? They thinlv to lay God under ohligalion to their fasting (Psalm 73. 13; Malaclii 3. 14). afflicted soul-(Leviticus 16. 29.) Behold—God's reply, pleasure—in antithesis to their boast of having "afflicted their soul ;" it was only In outward show they really enjoyed themselves. (jESENius not so well translates, " business." exact . . . labours—rather, "oppressive labours." [Maukek.] IlOHSLicv, with Vulgate, translates, " Exact the whole upon youi' debtors;" those who owe you labour(Nehemiah 5. 1-5, 8-10, Ac). 4. ye sUall not fast-rather, "ye do not fast at this time, so as to make your voice to be heard on high," t. e., in heaven; your aim in fasting Is 56.2; Nehciniah 13. 15-22.) The Sabbath, even under th<» new dispensation, was to be oljllgatory (ch. 66. 23). fooC the instrument of motion (cf. Proverbs 4. 27); men are not to travel for mere pleasure on the Sabbatli (Acts 1. 12). The Jews were forbidden to travel on it farther than the tabernacle or temple. If thou keep thy foot from going on thy own ways and "doing thy pleasure," &c. (Exodus 20. 10, U). my holy day—God claims It as His day; to take it for our pleasure is to rob Him of His own. Tills is the very way in which the Sabbath is mostly broken; It is made a day of carnal pleasure Instead of spiritual "delight." holy of the Lord—not the predicate, but the subject; "If thou call the holy (day) of Jehovah honourable ;" If thou treat
40(!
The Sing of the People. ISAIAH LIX. Sulvatian is only of God. opposite of "straightforward" (Proverbs 2. 15 ; 28. IS). 9. judgment far—retribution in kind, because tltcy had shown " no judgment in their goings " {v. 8). " The vindica-
It as a day to be lionoured. Iilm—or else, it, the Sabbath, not doing . . . own way—answering to, " turn away thy foot from the Sabbath." nor nndlng . . . plcasurcan Bwering to, "doing thy pleasure." "To keep the Sabliath tion of our just rights by God is withheld by Plim from us." us—In V. 8 and previous verses, it was "they," the third per.son; here, "us . . . we," the first person. The nation here speak-s: God thus making them out of tlieir own mouth condemn themselves; just as lie hy his prophet had condemned them before. Isaiah includes himself with his people, and speaks in their name, justice—God's
In an idle manner is the sabbath of oxen and asses; to pass it. in a jovial manner is the sabbath of the golden calf, wiien the people sat down to eat and drink, and rose again to play; to keep it in surfeiting and wantonness is the sabbath of Satan, the devil's holiday." [Bishop AnDREWES.] nor speaking . . . words—answering to, "caJi Sabbath a delight . . . honourable." Man's "ojcii words" would "call" it a "weariness;" it is the spiritual nature given from above wliich "calls it a delight" (Amos 8.5; Malachi 1. 10). 14. delight . . . In . . . Iiord—God rewards justice bringing salvation (ch. 46. 13). liglit—the dawn of returning prosperity, ohacurlty—adversity (Jeremiah
8. 15). 10. grope—fulfilling Moses' threat (Deuteronomy
28. 29). stumble at noon . . . as . . . night—There Is no relaxation of our evils; at the time when we might look in kind, as He punishes in kind. As we "delight" in keeping God's "Sabbath," so God will give us "delight" In Himself (Genesis 15. 1 ; Job 22. 21-26 ; Psalm 37. 4). ride upon . . . IiigU places—I will make thee supreme lord of the land ; the phrase is taken from a conqueror riding in his chariot, and occupying the hills and fastnesses of a country [Vitkinga] (Deuteronomy 32. 13; Micah 1. 3; Habakkuk 3. 19). Judea wais a land of hills; the idea thus is, "I will restore thee to thine own land." [Calvin.] The parallel words, " heritage of Jacob," confirm this (Genesis for the noon of relief, there is still the nigli-t of our calamity, in desolate places—rather, to suit the parallel words "at noonday," in fertile (lit., fat; Genesis 27.28) fields [Gesenius] (where all is promising) ?i'e are like the dead (who have no hope left them); or, where otters are prosperous, we wander about as dead men. True of all unbelievers (ch. 26. 10; Luke 15. 17). 11. roar—moan plaintively, like a hungry bear which growls for food, doves—(Ch. 38. 14; Ezekiel 7. 16.) salvation—retribution in kind: because not salvation, but "destruction" was " in their paths " {v. 7). 13. (Daniel 9. 5, &c.) thee ... us—antithesis, with us i.e., we are conscious of them (Margin, Job 12. 3 ; 15. 9). know—acknowledge they are our iniquities. 13. The particulars of the sins generally confessed in the preceding verse (ch. 48. 8; Jeremiah 2,
27. 28, 2f) ; 28. .13-15). raontli of . . . tord . . . spoken It— A.formula to assure men of the fulfilment of any solemn promise which God has made (ch. 40. 5).
CHAPTER LIX.
Ver. 1-2U The People's Sin the cause of Judgments : THEY AT LAST OWN IT THEMSELVES: THE ReDEEMEK'S FUTURE Interposition in their Extremity. The reason why Jehovah does not deliver His people, notwithstanding tlieir religious services (ch. 58. 3), is not want of power on His part, but because of their sins (v. 1-8); v. 9-15 contain their confession ; v. 16-21, the consequent promise of the Messiah. 1. hand . . . shortened—(Note, ch. 50. 2.) car lieavy—(Ch. 6. 10.) 3. iiid—Hebrew, caused Him to hide (Lamentations 3. 44). 3. (Ch. 1. 15; Romans 3. 13-15.) hanits . . . Angers—not merely the "hands" perpetrate deeds of grosser enormity ("blood"), but the "fingers" commit more minute acts of "iniquity." Hps . . . tongue —The ijp»" speak" openly "lies," the tongue "mutters" malicious insinuations (" perverseness ;" perverse misrepresentations of others) (Jeremiah 6. 28 ; 9. 4). 4. Rather, "No one callelh an adversary into court with justice,"
19, 20). The act, the word, and the thought of apostasy, are all here marked: transgression and departing, Ac; lying (cf. ti. 4), and speaking, &c. ; conceiving and uttering from the heart. 14. Justice and righteousness are put away from our legal courts, in the street in the forutv., the place of judicature, usually at the gate of tlie city (Zechariah 8. 16). cannot enter—is shut out from tho forum, or courts of justice. 15. faileth—is not to be found, he that departeth . . . prey—He that will uot fall in wi'li the prevailing iniquity exposes himself as a prey to the wicked (Psalm 10.8,9). liord saw It—The iniquity of Israel, so desperate as to require nothing short of Jehovah's interposition to mend it, typifies the same necessity for a Divine Mediator existing in the deep corruption of man; Israel, the model nation, was chosen to illustrate this awful fact. 16. no mun—viz., to atone by his riglileousness for the unrighteousness of the people. "Man " i.e.. None bringeth a just suit: "No one pleadeth with truth." they trust . . . Iniquity—(.So Job 15. 35; Psalm is emphatic, as in 1 Kings '2. 2; no representative man able to retrieve the cause of fallen men (ch. 41. 28; 63. 5, 6; Jeremiah 5. 1 ; Ezekiel 22. 30). no intercessor—no one to interpose, "to help . . . uphold " (ch. 63. 5). his arm—(Ch.
7. 14). 5. • cocltatrlce — Probably the basilisk serpent, cerastes. Instead of crushing evil in the egg, they foster it. spider's weh— This refers not to the spider's web being made to entrap, but to its thinness, as contrasted with substantial "garments," as v. 6 shows. Their works are vain and transitory (Job 8. 14 ; Proverbs 11. 18). eateth
40. 10; 51. 5.) Not man's arm, but HU alone (Psalm 98. 1; 44.3). his righteousness—tlie "arm" of Messiah. He won the victory for us, uot by mere might as God, but by His invincible righteousness, an man having "the Spirit without measure" (ch. 11. 5; 42. 6, '21; 51. 8; 53. H; 1 John. . . their eggs—he who partakes in their plans, or has anything to do with them, finds them pestiferous, that which
2. 1). 17. Messiah is represented as a warrior armed at all points, going forth to vindicate His people. Owing, tO' the unity of Christ and His people, their armour is like His, except that they have no "garments of vengeance" (which is God's prerogative, Romans 12. 19), or "cloak of zeal" (in the sense of judicial fury punishing the wicked is crushed—The egg, when it is broken, breaketh out as a viper; their plans, however specious in their undeveloped form like the egg, when developed, are found pernicious. Though the viper is viviparous (from which "vi-per"is derived), yet during gestation, the young are included in eggs, which break at the birth [Bochart]; however, metaphors often combine things without representing every thing to the life. 6. not . . . garments—like the "fig leaves" wherewith Adam and Eve vainly tried to cover their shame, as contrasted with "the coats of skins" which tlie Lord God made to clothe them with (ch. 64. 6; Romans 13. 14 ; Galatians 3. 27; Philippiaus 3. 9). The artificial Kelf-de<;eiving sophisms of human philosophy (1 Timothy 6. 5 ; 2 Timothy 2. 16, 23). 7. feet—all their members are active in evil.; in t). 3, the "hands, fingers, lips, and tongue," are specified, run . . . haste—(Romans 3. this zeal belongs properly to God, 2 Kings 10. 16; Romans
10. 2; Philippians 3. 6; "zeal," in the sense of anxiety for the Lwd's honour, they have. Numbers 25. 11, 13 ; Psalm 69. 9; 2 Corinthians 7. 11; 9. 2); and for "salvation," which isof God alone (Psalm 3. 8), they have as their helmet " the hope of salvation " (1 Thessalonians 5. 8). The " helmet of salvation " is attributed to them (Ephesians 6. 14, 17) in a secondary sense, viz., derived from Him, and as yet only \nhope, not fruition (Romans 8. 24). The second coming here, as often, is included in this representation of Messiah. His " zeal " (John 2. 15-17).at His first coming was biit a type of His zeal and vengeance against the foes of God at His second coming (2 Thessalonians 1. 8-10;. Revelation 19.11-21). 18. deeds Hebrew, "recompenses;" "according as their deed* demond." [Maukek.J This vei-se predicts the Judgments at the Lord's secon'li coming, whicii
15.) Contrast David's "running and hasting" in the ways of God (Psalm 119. 32, 60). thoughts—not merely their ttcts, but tlieir whole Dwughts. 8. peace—whether in relation to God, to their own conscience, or to their fellowmen (ch. 57 20, 21). Judgment—justice, crooked—the 32 luraer.'i Glory nfUr her Affliction, ISAIAH LX. and the Great Blensing?. to Jollona. northward along Mount Seir. Associated with the Ishrnaelites in traffic (Genesis .37. ffi, 28). Ephah— part of Midian, east of tlie Dead Sea. It abounded in camels (Judges 6.5). Sheha—In Arabia Felix, famed for franltincense and gold (Psalm 72. 15; Jeremiah 6.20), which they traded in (ch. 4.5. 14 ; Job 6. 19; Ezekiel 27. 22). 7. Kednr— (Ch, 21.10; Song of .Solomon 1.5), in the south of Anibirt Dcserta, or north of .\rab!a Petra?a ; they traded in flock.s (Ezekiel 27.21). Wehaiollt—sou of If;hinael,a8 was Kedar. Father of the Nabatlieans in Arabia Petraa. ministerby coming up as an acceptable sacrifice, come up with acceptance—i. e., acceptably. The rams offering themselves voluntarily (Psalm 68. 30; Romans 12. 1 ; 1 Peter 2. 5), witiiout waiting for any other priest, answer to believers strong in faitli and lamb-like meekness; and in the white fleecelike robe of sanctity. [VlTKlNGA.] homse of my glory the temple (Ezeklel 41.; Ilnggai 2.7, 9; Malachl 3. 1). 8. The prophet, seeing in vision new hosts approaching quiclily like a cloud of .doves, asks who tliey are. 9. (Note, ch. 42. 4.) Tarshlah first—The ships of Tartessus (Note, eh.
Bhall pi-PceJo the final redemption of His people (ch. 60.
13, 15, Islanils—(i\'oic, ch. 41. 1.) Distant conntrieK.
19. (Ch. 45.6; MaUiehi 1.11.) The result of God's jud;;- jnents (eh. H\. 9; 66. 18-20). like a flmod—(Jeremiah 4(i. 7, 8; Itevelatioii 12. l^). lift up a standard—r.ather, from a ilil Tereiit Hebrew voot, shallput him lofliyht, drivehim away. FMaurek.] Lowtii, giving a difl'crent sense to the Hebrew for "enemy" from that in v. IS, and a forced meanins to tlie Hebrew for "Spirit of the Lord," translates, "When He shall come as a river straitened \n its course, whicli a mighty wind drives along." 20. to Zion—Komans 11. 26 quotes it," out of Zion." Thus St. Paul, by inspiration, supplements the sense from Psalm 1-1.7: He was, and is come to Zion, first with redemption, being sprung as man out of Zion. LXX. translate, ''for the sake o/Zion." Paul applies this verse to the coming restoration of Israel spiritually, tliem tliat turn from—(Romans 11. 26). "shall turn away ungodliness from Jacob;" BoLXX., Paul herein gives the full sense under inspira-- tion. They turn from transgression, because He first turns them ft-om it, and it from them (Psalm 130. 4; Lamentations 5. 21). 31. covenant with them . . . tliee— The covenant is with Clirist, and with them only as united
2. 16; 23. 1, i. c, vessels that trade to the most distant regions) will be among the foremost to bring back the scattered Israelites (ch. 66. 20). their siiv«r.— the nations among whom the Jews have been scattered shall help them with their money in returning (u. 5-7, 11, 16), as was the case at the return from Babylon (Ezr.a 1. 4 ; cf. Psalm to Him (Hebrews 2. 13). Jehovah addresses Messiah tlie representative and ideal Israel. The literal and spiritual
Israel are His seed, to whom the promise is to be fulfilled (Psalm 22.30). Spirit . . . not depart . . . for ever—(Jeremiah 31. 31-37 ; Matthew 28. 20).
6S. 30, 31). «nto tlie niimc , . . to the Holy One—rather, because of the -name—because of the Holy One (cf. ch. 55. 5). [LOWTII.] 10. kings , . . minister unto thee—(w. 7 above, note ; ch. 49. 23.) in my wrath I smote tliee—(Ch. 54. 7, 8; CHAPTEE LX.
57. 17.) 11. (Revelation 21. 25.) The gates are ever open to receive new offerings and converts (ch. 26.2; Acts 14.27; Revelation 3.8). In time of peace the gates of a city are open : so, under the Prince of peace, tiiere shall be no need of barring gates against Invaders, forces — riches, be bro Hght—as willing captives to the' truth; ox,if notmiU-
Ver. 1-22. Israel's Gloky after hek Affliction. An ode of congratulation to Zion on her restoration at the Lord's second advent to her true position as the mother Church from which the gospel is to be diffused to the whole Gentile world ; the first promulgation of the gospel among the Gentiles, beginning at Jerusalem, is an earnest of tliis. The language is too glorious to apply to any thing that as yet has happened 1. Arise—from the dust in which thou hast been sit ting as a mourning female captive (ch. 3. 26; 52. ingly, be brought hy judgments to sub7nit to Israel (d. 12, 14). Gesenius explains it, "may come escorted by a retinue." 13. For—The reason which will lead Gentile kings and people to submit themselves; fear of the God in Israel (Zechariah 14. 17). 13. glory— i. e., the trees which adorned Lebanon; emblem of men eminent in natural gifts, devoting all that is in them to the God of Israel (Hwsea 14.5, 1,2). shine—impart to others the spiritual light now given thee (j'. 3). Margin and Gesenics translate, " Be enliglit-' ened;" be resplendent with posterity; imperative for the future indicative, "Thou shall be enlightened" (ch. 58. 8, 6). fir . . . pine . . . box—rather, " the cypress . . . Ilex. . . cedar." place of my sanctiiary — Jerusalem (Jeremiah 3. 17). place of my feet—no longer the ark (Jeremiah 3. 16), " the footstool" of Jehovah (Psalm 99. 5; 132. 7 ; 10; Ephesians 5.8, 14). gloi-y of the Lord—not merely the Shechinah, or cloud of glory, such as rested above the ark in the old dispensation, but the glory of the Lord in person (Jeremiah 3. 16, 17).. is risen-as the sun (Jtalachi
1 Chronicles 28. 2) ; but " the place of His throne, the pl.ace
4. 2; Luke 1. 78, Margin). 3.' darkness . . . earth—the rest of the earth : in contrast witji " light . . . upon thee" (v. 1). Tlie earth will be aftej-wards enlightened through Israel of the soles of His feet, where He will dwell in the midst of the children of Israel for ever," in. the new temple (Ezekiel 43.7). 14. The sons Their fathers who "atllicted" Israel having been cut off by Divine judgments (ch. 14. 1, (ch. 9. 2). he seen conspicuously : so the Hebrev. 3. (Ch. 2.
2; 49. 23). Tlie Zion of ttie Holy On«^The royal court of the Holy One. Maurer traihflates, "Zion, the snnctuar}/
3; 11. 10; 43. 6; 49.22; 66. 12.) kings—(Ch. 49.7, 23; 52. 15.) thy rising—rather, thy mn-rising, i. c, to the brightness that riseth upon thee. 4. Lift np , . . eyes-Jerusalem is addressed as a female with eyes cast down from grief. aJl they . . . they — The Gentile peoples come together to bring back the dispersed Hebrews, restore their city, and worship Jehovah with offerings, mirsed at thy siderather carried, &c. It is the custom in the East to carry the children astride on the hip, with the arms arouhd the body (ch. 66. 12.) 5. see—(t>. 4), viz., the bringing back of thy sons, flow together-rather, " overflow with joy" [Lowth] ; or, from a ditferent Hebrerv root, " be bright with joy" [Gesenius] (Job 3. 4). fear—rather, beat with the agi-
place) of Israel"' (ch. 57. 15; Psalm 46. 4). 15. forsaken —(Psalm 78. 60, 61.) no man went through tlice—Thy land was so desolate that no traveller, or caravan, passed through thee; true only of Israel, not tjue of the Cliurch ^Lamentations 1. 4). excellency—glory, t. c, for ever honoured. 16. suck—Thou Shalt draw to thyself and enjoy all that is valuable of the possessions of the Gentiles, &C.
(ch. 49. 23 ; 61. 6 ; 66. 11, 12). know-by the favours bestowed on thee, and through thee on the Gentiles. 17. Poetically, with figurative allusion to the furniture of the temple ; all things in that happy age to come shall be changed lor the better, exactors — viz., of tribute, righteousness— all rulers in restored Jerusalem shall not only be peaceable and righteous, but shall be, as it were, " peace" and"' righteousness" Itself in tlieir administration. 18. (Ch. 2. 4.) Not only shall thy walls keep thee .w/c from foes, but "Salvation" shall serve as tliy walls, converting thy foes into friends, and so ensuring thee perfect safety (ch. 26.1., tation of solemn joy at the marvellous sight [Hoksi.et] (Jeremiah 33. 9.) he enlarged swell with delight. Grief, on the contrary, contracts the heart, abundance of . . , sea—tlie wealth of the lands beyond t?ie sere, as in Solomon's time, the type of the coming reign of the Prince of peace.- converted—rather, be turned, instead of being turned to purposes of Bin and Idolatrj'. forces-rather, 2). gates—once tl>e scene of " destruction" when victorious foes burst through them (Neliemiah 1.3); hencelorth to bo not only the scene of praises, but "Praise" itself; the "gates," as the place of public concourse, were tho scene of thanksgivings (2 Ctiionicles 31.2; Psalm 9. 14; 24. riches'. G. camels—laden with mercluindlse ; the camel is •'tho ship of the desert" (of. ch. 30. 6). cover thee—so many of them shall there be. dromedaries—they have one bunch on the back, whereas the carnel Vim two: distinguished for swiftness (Jeremiah 2. 2i). Mirtian—East Of tlie Elanltic branch of the Rod Sea, and stretching 498
7; 100.4). "Judah," the ftvvoured tribe, meaua;>rai»«<.. 19.
The Offices of Messiah. ISAIAH LXT, LXII. Prayers for Zion's EcsforatUm. bright-coloured garments, indicative of thankfulness, instead of those that indicate despondency, as sac Kcloth (John 10.20). trees of rigliteousjiess — Hebrew, terebinth trees; symbolical of men strony in righteousness, instead of being, as heretofore, bowed down as a reed with sin and calamity (ch. 1. 29, 30 ; 42. 3; 1 Kings 11. 15; Psalm 1. 3; 92.
The sun and moon, the brightest objects by day and night, shall be eclipsed by the surpassing glory of God manifesting Himself to thee (ch. 30. 20; Zechariah 2. 5; Revelation 21.23; 22. 5). 20* There shall be no national and Kpiritual obscuration again as formerly (Joel 2.10; Amos
8. 9). mourning . . . ended—(Ch. 25. 8 ; Revelation 21. 4.) 81. all righteous—(Ch. 4.3; 52.1; Revelation 21. 27.) inherit . . . land—(Ch. 49. 8 ; 54. 3 ; 65. 9 ; Psalm 37. U, 2:2 ; Matthew 5. 5.) brancli of my planting—(Ch. 61. 3 ; Psalm 92.
12-14 ; Jeremiah 17. 8). planting of . . . Lord {Note, ch.
60. 21.) that he might be glorified—(John 15. 8.) 1. old wastes—Jerusalem and the cities of Judah which long lay in ruins {Note, ch. 58. 12). 5. stand—shall wait on you as servants (ch. 14. 1, 2 ; 60, 10).' 6. But ye—as contrasted with the " strangers." Ye shall have no need to attend to your flocks and lands : strangers will do that for you ; your exclusive business will be the service of Jeho.vah as Hi« " priests" (Exodus 19. 6, which remains yet to be realized ; .13; Matthew 15. 13.) work of my liancls—the converted
Israelites (ch. 29. 23 ; 45. 11). that I may be glorified—the final end of all God's gracious deg,lings (ch. 49. 3; 61. 3). 33. little one—even one, and that the smallest in number and rank, shall be multiplied a thousandfold in both respects (Micah 5. 2; Matthew 13. 31, 32). his time—not our time; we might wish to hasten it, but it will come in the due time, as in the case of Jesus' first coming (Galatlans 4. 4); so in that of the restoration of Israel and the conversion of the world (ch. 66. 8; Habakkuk 2. 3; Acts 1. 7; Hebrews cf. as to the spiritual Israel, ch. 60. 21 ; 1 Peter 2. 5, 9; Revelation 1. 6; 5. 10). ministers- (Ezekiel 44. 11.) eat . . riclies of . . . Gentiles—(Ch. 60. 5-11.) In their glory . . . boast yourselves—rather, " in their splendour ye shall be substituted in their stead;" lit., ye shall substitute? your- 10.37). CHAPTEE LXI. selves. [Maurer.] 7. double—Instead of your past share, ye shall have not merely as much, but "double" as much
Ver. 1-11. Messiah's Offices : Restoration of IsKAEL. Messiah announces His twofold commission to bring gospel-mercy at His first coming, and judgments on unbelievers and comfort to Zion at His second coming (v. 1-9) ; the language can be applied to Isaiali, cornforting by his prophecies the exiles in Babylon, only in a subordinate sense. 1. Is upon me; because . . . hath anointed me — quoted by Jesus as His credentials in preaching (Luke 4. 18-21). The Spirit is upon me in preachreward (ch. 40. 2; Zechariah 9. 12; cf. the third clause in this verse), confusion—rather, 'humiliation, or contumely, rejoice—They shall celebrate witli jubilation their' portion. [MAtJRER.] Transition from the second to the third person, in their land — marking the i\!ference to literal Israel, not to the Church at large, everlasting joy—(Ch.
35. 10. ) 8. judgment—justice, which requires that I should restore my people, and give them double in compensa tion for their sufferings, robbery for bunit ol Tering—rather, from a diiferent Hebrew root, the spoil of iNiQUlxy. [HORSLEY.] So in Job 5. 6. Hating, as I do, the rapine, combined with iniquity, perpetrated on my people by their ing, because Jehovah hath anointed me from the womb (Luke 1. 35), and at baptism, with the Spirit "without measure," and permanently "abiding" on me (ch. 11. 2; John 1. 32; 3. 34; Psalm 45. 7 ; with which cf. 1 Kings 1. 39, . enemies, I will vindicate Isiael. direct . . . \^ork In truth—rather, "I will give them the reivard of their luork"
40; 10. 16; Exodus 29. 7), "Anointed" as Messiah, Prophet, Priest, and King, good tidings— as the word gospel means, tlie meek—rather, " the poor," as Luke 4. 18 hath (cf. Margin, ch. 40. 10; 49. 4; 02. 11) in faithfulness. 9. known — honourably; shall be illustrious (Psalm 07. 2). , people—rather, peopto. seed ... blessed—(Ch. 05. 23.) 10. Zion (D. 3) gives thanks for God's returning favour (cf. Luke 1. 46, 47; Habakkuk 3. J8). salvaiion . . . rigliteousness—Inseparably connected together. The "robe" it, i.e., those afflicted with calamity, poor in circumstances and in spirit (Matthew 11. 5). proclaim liberty (John 8. 31-36.) Language drawn from the deliverance of the Babylonian captives, to describe the deliverance from sin and death (Hebrews 2. 15;) also from the "liberty proclaimed" to all bond-servants on the year of jubilee {v. 2; Leviticus 25. 10 ; Jeremiah 34. 8, 9). opening of tlie prison —The Hebrew rather is, "the most complete opening," viz., of the eyes to them that are bound, i. e., deliverance from prison, for captives are as it were blind in the darkness of prison (ch. 14. 17; .3-5. 5; 42. 7). [Ewald.] So Luke 4. ISand LXX. interpret it. Luke 4. 18, under inspiration, adds to this, for the fuller explanation of the single clause in the Hebrew, "to set at liberty them that are bruised;" thus expressing the double "opening" implied, viz., tliat of the eyes (John 9. 39), and that of the prison (Romans 6. 18; 7. is a loose mantle thtown over the other parts of the dress (Psalm 132. 9, 16; 149. 4; Revelation 21. 2; 19. 8). decketh himself with ornaments — rather " maketh himself a priestly head-dress," i. e., a magnificent head-dress, such as was worn by the high priest, viz., a mitre and a plate, or crown of gold worn in front of it. [Aquila, <fcc.] Appropriate to the "kingdom of priests," dedicated to the ofl'eriug of spiritual sacrifices to God continually (Exodus 19.
6; Revelation 5. 10; 20. 6). jewels— rather, ornaments in general. [Barnes.J 11. (Ch. 45. 8; 55. 10, 11 ; Psalm 72. 3;
85. 11. ) bud—the tender shoots, praise-(Ch-. 60. 18 ; 62. 7.) CHAPTER LXII.
24, i'); Hebrews 2. 15). His miracles were acted parables. %. acceptable year—the year of jubilee on which "liberty was proclaimed to the captives" {v. I; 2 Corinthians 0. 2). day of vengeance—The "acceptable time of grace" is a "year;" the time of "vengeance" but "a day" (so ch. 34. 8; B3. 4; Malachi 4. 1). Jesus (Luke 4. 20, 21) "closed the book" before this clause; for the interval from His fii-st to His second coming is "the acceptable year;" "the day of vengeance" will not be till He comes again (2 Thessalonians 1. 7-9). our God—The saints call Him " our God :"
Ver. 1-12. iNTERCE.ssoRY Prayers for Zion's Restoration, .accompanying God's pxsomises of it, as the appointed means of accomplishing it. 1. 1 — the prophet,, as representative of all the praying people of God who love and intercede for'Zion (cf. u. 6, 7; Psalm 102.
13-17), or else Messiah (cf. v. 6). So Messiah is represented as unfainting in His eftbrts for IHs people (ch. 42. 4; 50. 7), rigliteousness tliereof—not its own inherently, but imputed to it, for its restoration to God's favour: hence "salvation" answers to it in the parallelism. "Judah" is to be " saved" through " the Lord our (Judali's and I lie Church's) righteousness" (Jeremiah Zi. 6). as brlg Utness — properly the bright shining of the rising sun (ch. 00. 19; 4. 5; 2 Samuel Zi. 4; Proverbs 4. 18). lamp — blazing torch. 8!. (Ch. II. 10; 42. 1-0; 49. 7, 22, 23 ; 00. 3, 5, 10). new name—expression of thy new and improved conditioiu u. 4), the more valuable and lasting as being conferred by Jeliovah himself (V. 12 ; ch. 6.5. 15 ; Revelation 2. 17 ; 3. 12). s'. (Zfcchariah for He Cometh to "avenge" them (Revelation 6. 10; 19. 2). all that mourn—the " all" seems to include the spiritual Israelite mourners, as well as the literal, who are in v. 3 called " them that mourn in Zion," and to whom ch. 57. 18 refers. 3. To appoint ... to give—The double verb, with the one un<l the same accusative, imparts glowing vehemence tothestyle. beauty for ashes—There isaplay on the sound and mianing of the Hebrew words, peer, epher, lit., " ornamental head-dress" or tiara (E/.ekiel 24. 17), worn In times of joy, instead of a head-dress of " ashes," east on the head in mourning (2 Samuel 13. 19). oil of joy—perfumed ointment was poured on the guests at joyous feasts (Psalm 2.S. 5; 45. 7, 8; Amos 6. 6). On occasions of grief its use was laid iislde (2 Samuel 14. 2). garment of praise-
9. 10). In . . . hand of . ; . Lord—As a crown is worn ou the hiad, not "in the hand," hand must here tie figurative for "under the Lord's jwoeciou" (cf. Deuteronomy 33. 3), "All His saints are in thy luuul." His people are in Hi»
TJte OJJice of the Ministers. ISAIAH LXIII. Messiah coming as the Avenger ness—answer of Messiah. I, who have in faithfulness given a promise of deliverance, am now about to fulfil it. Ratlier, speak OF righteousness (ch. 45. 19; 46. 13); salvation being meant as the result of His " rigliteousness." [MacKER.] save—the same Messiah that destroys the uhbeliever saves the believer. 3The propliet asks, why His garinents are "dyed" and "red?" winefat—ratlier, the tvine-press, wherein the grapes were trodden with the feet; hand at the same time that they are " a crown of glory" to Ilim (Revelation 6.2; 19.12); reciprocally, //e is "acrbwn of glory and a diadem of beauty" to them (ch. 28. 5; ef. Malachi 3. 17). 4. be termed—6e " forsaken," so as that that term could be applicable to thee. Heplizi-bali—(2 Kings 21, 1), the name of Hezeklah's wife, a type of Jerusalem, as Hezekiah was of Messiah (ch. 32. 1): "my delight is in her." BeulaU—"Thou art married." See the same contrast of Zion's past and future state under the same figure (ch. 54. 4-6 ; Revelation 21. 2, 4). land . . . innrrled—to Jehovah as its Lord and Husband : implying not only ownership, but protection on the part of the Owner. [HORSI-EY.J 5. tliy sons — Rather, changing the points, which are of no authority in Hebrew, "thy builder" or "restorer," i. e., God; for in the parallel clause, and in tlie juice would stain the garment of him who trod tliem (Revelation 14. 19, 20; 19, 15). The image was appropriate, as tlie country round Bozrah abounded in grapes. This final blow inflicted by Messiah and His armies (Revelation 19. i;?-15) shall decide His claim to the kingdoms usurped by Satan, and by the "beast," to whom .Satan delegates his power. It will be a day of judgment to the hostile Gentiles, as His first coming was a day of judgment to the unbelieving Jews. 3. Reply of Messiali. For the image, see Lamentations 1. 15. He "treads the winepress" here not as a sufferer, but as an inflicter of vengeance, will tread . . . shall be . . . will stain rather preterites, "I trode . . . trampled . . . was sprinkled ... I stained." blood lit., spirted juice of the grape, pressed out by treading. [Gesenius.] 4. is—ratlier, xuti. Tliis assigns the reason why He has thus destroyed tho foe (Zephaniah 3. 8). my redeemed—my people to be redeemed, day . . . year—here, as in ch. 34. 8; 61. 2, tho time of "vengeance" is described as a "day;" that ol grace and of "recompense" to the "redeemed," as a "year." 5. The same words as in ch. 59. 16, except that V. 4, God is implied as being "married" to her; whei'eas her "sons" could hardly be said to marry their mother; and in ch. 4!). 18, they are said to be her bridal ornamenta, not her husband. The plural form, builders, is used of God in reverence as "husbands" {note, ch. 54. 5). over the bi-ide—in the possession of the bride (ch. &5. 19; Jeremiah
32. 41; Zephaniah 3. 17). 6. I—Isaiah speaking in the person of the Messiah, watchman upon . . . walls image from the watches set upon a city's wall to look out for the approach of a messenger with good tidings (ch. 52.
7, 8); the good tidings of the i lurn of the Jewish exiles from Babylon, prefiguring t»ie return from the present dispersion (cf. ch. 21. 6-11; 56. 10; Ezeklel 3. 17 ; 33. 7). The watches in the East are announced by a loud cry to mark the vigilance of the watchmen, ye that . . . mention tliere it is His "righteousness," here it Is His " fury," which is said to have upheld Him. 6. Rather, preterites, "I trod down . . . made them drunk." The same imago occurs ch. 51. 17, 21-23; Psalm 75. 8; Jeremiah 25. 26,27 will bringdown . . . strength to . . . earth—rather,"* spilled their lite-blood (the same Hebretv words as in v. 3) on the earth." [Lowth and LXX.] 7. Israel's penitential confession and praj'er for restoration (Psalm 102. 17, 20), extending from this verse to the end of ch. 64. lovingkindnesses . . . praises . . , mercies . . . loving-klnd> nesses—the plurals, and the repetitions imply that language is inadequate to express the full extent of God's goodness, us—the dispersed Jews at the lime just preceding their final restoration, honse of Israel—of all ages ; God was good not merely to the Jews now dispersed, but to Isr.ael in every age of its history. 8. he—Jehovah "said." i. e., thought, in choosing them as His covenantpeople; so "said" (Psalm 95. 10). Not that God was ignorant that the Jews would not keep fai til with Him; but God is here said, according to human modes of thought to say within Himself what He might naturally have ex pected, as the result of His goodness to the Jews; thus the enormity of their unnatural perversity is ttie more vividly set fortli. lie-prove false to me (cf. Psalm 44. 17). so—in virtue of His having chosen them. He became tlieir Savioxtr. So the " therefore" (Jeremiah 31. 33). His eternal choice is the ground of His actually saving men (Ephesians 1. 3, 4). 9. he was afflicted English Version reads the Hebrew as the Keri {Margin) does, "There was affliction to Him." But the CliPtib (text) reads, "There was jio aflllction" (the change in Hebrew being onlj' of one letter), f. c, "In all thoir afHIctions there was no (utterly overwhelming), . . I<ord Hebrew, ye that are the Lord's remembrancers ; God's servants who'by their prayers " put God in remembrance" of His promises (ch. 43. 26); we are required to remind God, as if God could, which He cannot, /ojv/ci His promises (Psalm 119. 49; Jeremiah 14. 21). 7. no rest—i7ebrew, "silence;" keep not sWence yourselves, nor let Him rest In silence. Cf. as to Messiah himself, "I will not hold. . . peace . . . not rest" (v. J); Messiah's watchmen (v. 6,
7) imitate Him (v. 1) in intercessory "prayer without ceasing" for Jerusalem (Psalm 122. 6; 51. 18); also for the spiritual Jerusalem, the Cliurch (Luke 18. 1,7 ; Romans 1. 9). a praise (?rote, ch. 61. 11 ; Zephaniah 3. 20.) 8. sworn by . . . right hand—His mighty instrumentof accomplishing Kis will (cf. ch.4.5. 23; Hebrews 6. 13). sonsof . . . stranger Foreigners shall no more rob th,ee of the fruit of thy labours fcf. ch. 65. 21, 22). 9. eat . . . and praise—not consume it on their own lusts, and without thanksgiving, drink It in . . . courts—They who have jra Wiereti the vintage shall drink it at tlie feasts held in the courts surroundin,q; tlie temple (Deuteronomy 12. 17,18; 14. 23, &c.). 10. What Isaiah in the person of Messiah had engaged in (d. 1) unrestingly to seek, and what the watchmen were nnrestingly to pray for (v. 7), and what Jehovah solemnly promised {v. 8, 9), is now to be fulfilled ; the Gentile nations are commanded to "go tlirough the gates'' (either of their own cities [Roskmmuller] or of Jerusalem [MaurekD, in order to remove all obstacles out of "the way of the people" (Israel) {note, 57. 14; 40. 3; 52. 10-12). standard—for the dispersed Jews to rally round, with a view to thoir return (ch. 49. 22; 11. 12). 11. salvation—embodied in the Saviour (see Zechariah 9.9). Ills worU—rather, recompeiise (ch. 40. 10). 12. Sought out Sought after and highly prized by Jehovah ; answering to " not forsaken" in tlie parallel clause; no longer abandoned, but loved; Image from a wife {v. 4; Jeremiah 30. 14). affliction" [Gesenius]; or, for "Hardly had an affliction belallen them, when the angel of His presence saved thom" [MaurerI ; or, as best suits the parallelism, "In all their straits there was no straitness in Mis goodness to them" [Hoxtbigant]' (Judges 10. 16; Micah 2. 7; 2 Corintliians 6. 12). angel of his presence— of His face, CHAPTER LXIII. r. c, who stands before Him continually; Messiah (Exodus 14. 19; 23. 20, 21; Proverbs 8. 30), language applicable to no creature (Exodus 32.34; 33.2,14; Nuniliers 20.16; Malachl 3.1). bare them—(Ch. 46. .3, 4; 40.11; Exodus
Ver. 1-19. Messiah coming as the Avenger, in answer to His Peoi'le's Prayers. Messiah, approaching .Jerusalem after having avenged His people on His and their enemies, Is represented under imagery taken from the destruction of "Edom," the type of tlie last and most bitter foes of God and His people (see ch. 34. 5, Ac). 1. Who—the question of the prophet in prophetic vision, dyed—scarlet witli blood {v. 2, 3; Revelation 19. 13). Hoirah — (A'o/ff, ch. .34. 6.) travelling—rather, stately; lit., Ihrowinff back the head [Gesbnius.J speak In rlghteous500
19. 4; Deuteronomy 32. 11, 12.) 10. vexed—grieved (Psalm
78. 40; 95.10; Acts 7. 51 ; Ephesians 4. 30; Hebrews 8. 10, 17). he fought—rather, "He it was that fought," viz., tha angel of His presence [HoiiSLEY] (Lamentations 2. 5). 11 remembered-Notwithstanding their perversity. He forgot not iris covenant of old, therefoi-e He did not wholly forsake them (Leviticus 26. 40-42, 44, 45; Psalm 106. 45, 46); The Church professes her Faith, ISAIAH LXIV.
. and rrayeth to God. earnest down—on Mount Sinai, mountains flowed— Repeated from v. 1; they pray God to do llie very same things for Israel now as in former ages. Gesexiu.s, instead of "flowed" liere, and "flow" in v. 1, translates from a different J/t'6j-cif root, " quake . . . quaked;" but "fire" thp Jews make this their plea with God, that He should not now forsake tliem. saying—God is represented, in human language, mentally speaking of Himself and His former acts of love to Israel, as His ground for pitying them notwithstanding their rebellion, sea— Red Sea. 8l>epher«l—Jloses ; or if the Hebrew be read plural, shcpmeltJi and causes to flow, rather tlian to quake (v. 2). 4. perceived by the ear—Paul (1 Corinthians 2. 9) has for lliis, "nor have entered into tlie heart of man;" the virtual sense, sanctioned by his inspixed authority; men might hear with the outward ear, but they could only by the Spirit "perceive" with the "heart" the spiritual signiticancy of God's acts, both those in relation to Israel, primarily referred to here, and those relating to the gospel henls, Moses, Aaron, and the other leaders (so Psalm 77.
20). put . . . Spirit . . . within i\lva.—Hebrew, in the inward parl.i of liim, i. e., Moses; or It refers to the flock, "in the midst of his people" (Numbers 11.17, 2.5; Neliemiah
9. 20 ; Haggal 2. 5). 13. The ri(/M liand of Moses was but the instrument; the arm of God was the real mover .(Exodus 15. 6; 14.21). dividing the water—(Nehemiah 9. secondiirily, which Paul refers to. O God . . . wliat he
11 ; Psalm 78. 13.) 13. deep lit., the tossing and roaring sea. wilderness—Rather, the open plain fHORSLEY], wliereiu. . . prepared—Rather, " nor hath e.ye seen a god beside thee who doeth such things," &o. They refer to God's past marvellous acts in behalf of Israel as a plea for His now interposing for His people; but tlie Spirit, as Paul by inspiration shows, contemplated further God's revelation in the gospel, which abounds in marvellous paradoxes never before heard of by carnal ear, not to be understood by mere human sagacity, and when foretold by the prophets not fully perceived or credited; and even after the manifestation of Christ not to be understood save through the inward teaching of tlie Holy Ghost. These are partly past and present, and partly future, therefore Paul substitutes "prepared" for "doeth," tliough his context shows he includes all three. For "waiteth" he has "love Him;" gmWy waiting on Him must flow from love, and not mere fear. 5. meetest i. e.. Thou makest peace, or tiiere is no obstacle to cause a horse in its course the danger of stumbling. 14. As a beast . . . rest— image from a herd led "down" from the hills to a fertile and well-watered "valley" (Psalm 23.2); so God's Spirit "caused Israel to rest" in the promised land alter tlieir weary wanderings, to make . . . name— (So v. Vl; 2 Samuel 7. 2:J). 15. Here begins a fervent appeal to God to pity Israel now on the ground of His former benefits, habitation of. . . holiness— (Ch. 57.15; Deuteronomy
2(i. 15; 2 Chronicles 30.27; Psalm 33.11; 80.14). zeal . . . strength—evinced formerly for thy people, sounding of. . . bowels— thine emotions of compassion (ch. 10.11; Jeremiah 31. 20; 4.S. 30; Hosea 11. 8). 16. thou . . . Father —of Israel, by right not merely of creation, but also of electing adoption (ch. 64.8; Deuteronomy 32.6; 1 Chronicles 29. 10). though Abraliam . . . Israel—It had been the besetting temptation of the Jews to rest on the mere privilege of their descent from faithful Abraham and Jacob (Matthew 3.9; John 8.39; 4.12); now at last tliey renounce this, to trust in God alone as their Father, notwithstanding all appearances to the contrary. Even though Abraham our earthly father, on whom we have prided ourselves, disown us. Thou wilt not (ch. 49.15; Psalm 27. 10). Isaac Is not mentioned, because not all his posterity was admitted to the covenant, whereas all Jacob's was; Abraham is specified, because he was tlie enterest into covenant with him {Note, ch. 47.3). rejoiceth and worlcetli— i. e., who with joyful willingness worketh [GESENIU.S] (Acts 10.35; John 7.17). those— r/iOM meetest "those," (fee, in apposition to "him" who represents a class whose characteristics "those that," &c., more fully describes, remember thee in tliy ways— (Cli. 26. 8. sinned Ut., tripped, carrying on the figure in "ways." in titose Is continuance—a plea to deprecate tlie eontinttance of Qod's wrath ; it is not in tliy wrath that there is continuance (ch. 54.7, 8; Psalm 30.5; 103.9), but in thy ways ("those"), viz., of covenant-mei'cy to tliy people (Micah 7. 18-20; Malachi 3. 6); on the strength of the everlasting continuance of His covenant they infer by faith, "we shall be saved." God "remembered" for them" His covenant (Psalm 106. 45), though they olten " rememljered not" Him (Psalm 78. 42). Castellio translates, "we have sinned for long in them ('thy ways'), and could we then be saved?" But they hardly would use such a ple.a when, their very ol)j(-ct was to be saved. 6. unclean thing legally unclean, as a leper. True of Israel, everywhere now cut off by unbelief and by God's judgments from the congregation of the saints. rig Meonsness—plural, "uncleanness" extended to every particular act of theirs, even to tlieir prayers and praises. True of the best doings of the unregenerate (Philippians 3.(5-8; Titus 1. 15; Hebrews first father of the Jewish race, everlasting—an argument why He sliould help them, viz., because of His everlasting immutability. 17. made us to err i. e., suffer us to err and to be hardened In our heart. They do not mean to deny their own blameworthiness, but confess that througli their own fault God gave them over to a reprobate mind (ch. 6.9, 10; Psalm 119.10; Romans 1.28). Return—{Numbers 10. 36; Psalm 90.13.) 18. people of . . . holiness-Israel dedicated as holy unto God (ch. G2. 12; Deuteronomy 7.6). possessed— viz., the Holy Land, or thy "sanctuary," taken from the following clause, which Is parallel to this (cf. ch. 64. 10, 11; Psalm 74. 6-8). thy— an argument why God should help them; their cause is His cunse. 19. tliine . . . never—Rather, "'We are thine from of old; thou Ijarest not rule over them." [Barnes.] Ikjwth tran-sk Ues, "We for long have been as those over whom thou ha-st not ruled, who are not called by tliy name;" " for long" thus stands in contrast to " but a little while" (v. 18). Uut the analogy of v. 18 makes it likely that the first clause in this verse refers to the Jews, and the second to their foes, as English Version and Bakxes translate it. The Jews' foes are aliens who have unjustly Intruded Into the Lord's heritage.
11.6). ftlthy rags lit., a rnenstruous rag (Leviticus 1.5.33;
20. 18; Lamentations 1. 17). fade . . . leaf—(Psalm 90. 5, 6.) 7. stirretli rouseth himself from spiritual drowsiness, take liold—(Ch. 27.5.) 8. Fatlier—(Cli. 63.16.) clay . . . potter—(Ch. 29. 16; 45.9.) Unable to mould themselves aright, they beg the sovereign will of God to mould them unto salvation, even as He made them at the first, and is their "Father." 9. (Psalm 74.1, 2.) we are . . . thy people—(Jeremiah 14.9,21.) 10. holy citics—No city but Jerusalem is called "the holy city" (ch. 48.2; 52.1); the plural, therefore, refers to the upper and the lower parts of CHAPTER LXIV. tlie same city Jerusalem [Vitkinga]; or all Judea was holy to God, so Its cities were deemed "holy." [.Mauker.] But the parallelism favours Vitkinga. Zion and Jeru salem (the one city) answering to "holy cities.'' 11. house —the temple. "Beautiful" includes the idea of glorious (Mark 13.1; Acts ,3.2). burned—(Psalm 74. 7; Lamentations 2. 7; 2 Clironicles 30. 19.) Its destruction under Nebucliadnezzar prefigured tliat under Titus, pleasant things —Hebrew, objects of desire; our homes, our city, and all
Ver. 1-12. Transition fro.m Complaint to Prayer.
1. rend . . . heavens— bursting forth to execute vengeance, suddenly descendijig on thy peopJe's foe (Psalm
IS. 9; 144. 5; Hal)akkuk 3. 5, 6). flow down—(Judges 5. 5; Micah 1.4.) 2. Oh that thy wrath would consume thy foes as Ihnjlre, &c. Rather, "as the fire burneth the dry brwihtiood." [GeseniuS.] 3. Wlien — Supply from v. 2, As when, &c. terrible things—(Psalm 65.5.) we looked not for— £tr exceeding the expectation of any of our nation; unparalleled before (Exodus 34.10; Psalm 68.8). its dear associations. I'i. for these things—Wilt thou. notwithstanding these calami Lies of thy people, still refuse thy aid (ch. 42. 14)7
God'a Re])ly v i Jii^/ ijication ISAIAH LXV. of His Dealings with Israel.
CHAPTER LXV.
Israel in all ages, culminating in their killing Messiah, and still rejecting Him. 5. (Matthew 9. 11; Luke 5. 30; 18.
11 ; Jude 19.) Applicable to the hypocritical self-jusjtiflers of our Lord's time, smoke—alluding to the smoke of their self-righteous sacrifices; the fire of God's un-aih was kindled at the sight, and exhibited itself in the smoke that breathed forth from His nostrils; in //eretw the nose
Ver. 1-2-5. God's Repiy ix Justification ok His Deai-- iiias WITH IsiiABi,. Ill .ch."(i4. !), their pleii was, "we are all thy people." In answer, God declares that.other.<i (Gent.ilo:0 would, be taken inio t-ovenaut with Him, wliile His kuieient people would be rejected. The Jews were slow to believe this; hence Paul says (Komans -10. 20) that Isaiah was "very bold" in advancing so unpopular a sentiment; is the seiit of anger; and tlie nostrils distended in wrath, as it were, breathe forth smoke. [Rosenmullek.] (Psalm
18. 8.) 0. written before me— is decreed by me, viz., what follows (Job 13. 26) [Maurer]; or, their guilt is recorded before ?;je(cf. Daniel 7. 10; Revelation 20. 12; Malachi 3. -16). into ... . bosom—(Psalm 79. 12; Jeremiah 32.18; Luke 6. lU' implies what Paul spates (Uomans 2. 28; 9. 6, 7; 11. 1-31), that "they are not «// (in oppositiotr to the Jews' plea, ch. t;!. !>) Israel wliich are of Israel." God's reason lor so Kverely dealing with Israel is not changeableness in 38.) The Orientals used the loose fold of the garment falling on "the bosom" or lap, as a receptacle for carrying things. The sense thus is, I will repay their sin so abundantly, that tire hand will not be able to receive it; it will need tlie spacious fold on tlie bosom to contain it. [RosenmulIjER.] Rather it is, " I will repay it to the very person from ivhoyn it has emanated." Cf. " God did render the evil of the men of Shechem upon their heads" (Judges 9. 57 Psalm 7. 16)., [Gesbnius.] 7. Their sin had been accumu^^ lating from age to age, until God at last repaid it in full monntains—(Ch. 57. 7; Ezekiel IS. 6; 20. 27, 28; Hosea 4. 13' tlieir—"your" had preceded. From sxieaking to. He speaks of them; this Implies growing alienation fi Kira them and greater distance, work—the full recompense of their work (so ch. 49. 4). 8. new wine—As if some grapes having good wine-p>roducing juice in tliem, be found in a cluster which the vine-dresser was about to throw away as bad, andone saith, etc. blessing—i. e., good wineproducing juice (cf. Judges 9. 13 ; Joel 2. 14). so—God will spare the godly "remnant," whilst the ungodly mass of the nation shall be destroyed (ch. 1. 9; 6. 13; 10. 21; 11. 11, 12-16). my servants—The godly remnant. But Horsley, " for the sake of my servant, Messiah." 9. seed—" the holy seed" (ch. 6. 13), a posterity from Jacob, desigiied to repossess the Holy Land, Ibrfeited by the sin of the former Jews, my mountains—Jerusalem and the rest of Judea, peculiarly God's (cf. ch. 2. 2; 11. 9; 14. 32). it—the Holy Land, elect—(u. 15, 22.) 10. Sluaron—(iV'oes, ch. 33. 9; So.
Iliiu, but sin in them (v. 2-7). Yet tlie whole nation shall not be destroyed, but only the wicked ; a remnant shall be F.aved (I'. 8-10, 11-16). Tliere shall be, finally, universal blessedness to Israel, such as they had prayed lor (u. 17-
2')). 1. I am sonsi\t—Hel>}-ew, "I have granted access unto me to them," Ac. (so Ezekiel 14. 3, "Should I be inquired of;" Ephesians 2. 18). foiuid—Romans 10. '20 renders this, " 1 was made manifest." As an instance of the sentiment in the clause, "I am sought," &c., see John 12. 21; of the sentiment in this clause. Acts 9. 5. Cf. as to the Gentile converts, Ephesians 2. 12, 13. Behold me—(Ch. 4-5. 22.) itiiiioii . . . not c.'illed l>y my name—i. e., the Gentiles, (rod retorts in their own words (ch. 63. 19), their plea as being exclusively "called by His name" will not avail, for God's gospel invitation is not so exclusive (Romans 9.
Z'j; 1. 16). 3. spread out . . . Iinnds—inviting thenr earnestly (Proverbs 1. 24). ail . . . day—continually, late and early (Jeremiah 7. 13). rebellions people—Israel, whose reiicllion was tlie occasion of God's turning to the Gentiles dtoiiiaiis 11. 11, 12, lo).. way . . . not good—t. e., the very reverse of good, very bad (Ezekiel 36. 31). 3. continually —answering to "all the day" (v. 2). God was continually i)iviting them, and they co>?«jn)ta«i/ offending Him (Deuteronomy 32. 21). to my face—They made no attempt to hide their sin (ch. 3. 9). Cf. " ftf/ore me" (Exodus 20. 3). in gardens {yote, ch. 1. 29; 66. 17; Leviticus 17. 5.) altars of tivU-li—Hebrew, bricks. God had commanded His altars to be of utihcwn stone (Exodus 20. 25). This was in order to s<?parate them, even in external respects, from idolaters; 2.) Aclior—meaning trouble; a valley near Jericho, so called from the trouble cau.sed to Israel by Achan's sin (Joshua 7. .ai). "The valley of Achor," proverbial for whatever caused calamity, shall become proverbial for joy and prosperity (Hosea 2. 15). H. holy mountain Moriah, on which the temple was. trooi>—rather Gad, the Babylonian god of fortune, the planet Jupiter, answering to Baal or Bel; the Arabs called it "the Greater Good Fortune ;" and the planet "Venus answering to Meni, " the Lesser Good Fortune." [Gesenius, Kimchi, Ac] Tables were laid out for their idols with all kinds of viands, and a cup containing a mixture of wine and honey, in Egypt especially, on the last day of the year. [Jerome.] drink oifertng—rather, mixed drink, number—rather, Meni ; as goddess of fortune she was thought to number the fates of men. Vitringa understands Gad to be the sun ; Meni the moon, or Ashtaroth or Astarte (1 Kings 11. 33). I'i. number —doom you. Alluding to tlie "number," as Me7ii(v.ll) means. Retribution in kind, the punishment answering to tlie sin (cf. 2 Chronicles 36. 11-17). I called, ye . ., . not answer—"/called," though "none had called" upon me also, as all cliiselling was forbidden, they could not inscribe superstitious symbols on them as the heathen did. Bricks were more easily so inscribed than stone; hence their use for the cuneiform inscriptions at Babj-lon, and also for idolatrous altars. Some, not so well, have supposed that the " bricks" here mean the fiat brick-paved roofs of houses on which they sacrificed to the sun, (fic. (2 Kings 23. 12; Jeremiah 19. 13). 4:. remain among . . . graves—ri2., for purposes of necromancy, as if to hold converse with the dead (ch. 8. 19, 20; cf. Mark 5. 3); or, for tlie sake of purifications, usually performed at night among sepulchres, to appease the manes. [Maureii.] monuments—//c6?'e«i, " pass the night in hidden recesses," either the idol's inmost «/in'ne« (" consecrated precincts") [IIojisLEY], where they used to sleep. In order to have L)i vi!ie communications in dreams ^Jerome]; or better, on p.ccount of the parallel "graves," sepulc/iral caves. [Mauliiou.] eat swijie's flesh—To eat it at all was contrary to Gild's law (Leviticus 11. 7), but it much increased their guilt that they ate it in idolatrous sacrifices (cf. ch. 60. 17). VAitito (Ite Rvst., 2. 4) says, that swine were first used in (ch. 64.7); yet even then none "answered" (Proverbs 1.
24). Contrast with this God and Plis people's mutual fellowship in pi'ayer (v. 21). 13. eat—enjoy all blessings from me (Song of Solomon 5.1). hungry—(Amos4.fi; 8.11.) This may refer to the siege of Jerusalem undei' Titus, when 1,100,000 are said to have perished by famine', thus fiacrilices; the Latins sacrificed a pig to Ceres ; it was also offered on occasion of treaties and marriages. l)rotli—so called from the "pieces" (Margin) or fragments of bread over which the broth was poured [Gesbniu.s] ; such broth, niivdo of swine's flesh, offered in sacrifice, was thought to V. 15 will refer to God's people without distinction of Jew and Gentile receiving "another name," viz., that of Chrislie especially acceptable to the idol, and was used jn magic l iles. Or, " fragments (pieces) of abominable foods," &c. Tiiis fourth clause explains more fully the third, as the fceond does the first. [Mauher.] is in—rather, lit., "is tians. [Hoitbigant.] a fartlie'r fulfllment may still remain, just before the creation of the "new heavens anil earth," as the context, v. 17, imiilies. 14. howl—(Ch. 15. 2; Matthews. 12.) 1.5, curse—The name of "J.^w" has been for long a formula of execration (cf. Jeremiah '29. 2'2); if one wishes to curse anotlier, he can utter notliiiiK worse than this, "God make thee what the Jew is!" Contrast the formula (Genesiis 48. 20). [Mai;keb.] my chosen—TUe
Iljcir vessels," i. e., constitute their vessels' content.s. The Ji'ws, in our Lord's days, and ever since the return from Babylon, have been free from idolatry; still the imagery from idolatrous abominations, as being the sin most loathsome in God's eyes, and that most prevalent In Lsttlah's time, Is emploj-ed to describe the foul sin of 502
ZAe Church prof&SKf.f Jier Faith. ISAIAH LXVI. Tlie Gathering of all Nations. elect Church, ga Uiored from Jew's and Gentiles, ciilled by ••another uaine," C/u-u/ian-i [Acta U. 26). However (iVoe, sis 3. 13; Micfib 7. 17). To lick the diint is figurative of the utter and perpelual dcr/rad.Uiiwi of fSataii and his emissaries (ch. 19.23; PsaUii 72. 9). Ka tan fell se//-tort/>«e(J ,• therefore no atonement' was contrived for him, as there was for man, who fell hy his temptation (Jnde6; John 8. 44). From liTs peculiar connection widi the earth and man, it has Ijeen conjectured that tlie exciting cause of his i<;bellion v/.as, God's declaration that human nature was to be raised into union with the Godhead ; this was " the truth" concerning tlie person of the Son of Gixl wh ich " he abode uot in;" it galled his pride that a lower race was to be raised to that wliicli he had aspired to (1 Timothy 3.6). How exuitingly he might say, wlien man fell tlirough him, "frofi would raise manliood into union with Himt<. 13), as "my chason," or "elect," in u. 9, refers to the "seed o[.^<ic<,>b," the believing Jews, hereafter about to possess their laud (v. 19, 22j, are uUhnulely meant by "my chosen," as contrasted with the unbelieving Jews ("yo"). These elect Jews sliali be called by "another," or o new n«/»^% t. e., shall no longer fte." forsaken" of God for unbelief, but shall be His "delight" and "married" to llim (ell. 62. 2, 4). iJie«!—unbelieving Israel. laaiah here speaks of Godj vi'hereajs in the preceding sentences God HuiviclJ spake. This chaiigeof persons marks without design how completely the prophet realizeil (Jod with him and in him, so that he passes, \vithout foruially anuounci Tig it, from God's words to his own, and vice versa, both alike self, J have brought it down below the beasts hy sin!" At that very moment and spot he was told, that tlic seed of the abhorred race, man, should bruise his h('ad (1 John beini from God. Iti. That lie—rather, "He wlio," iSc. bles!>et;i, ikc—iFsalin 72. 17 ; Jeremiah 4. 2). God of trutHi —Very God, as opposexl to J'aUe gods; Ilcbrem,'Amen : the very name, of illessiah (2 Corinthians 1. 20; Revelation 3.
3. 8). He was raised up for tlils, to show forlli God's glory (Exodus 9. 16; Rv)!nans fl. 17). In his uufallen state he may have been God's vicegerent over tlie earth and the animal kingdom before man: tliis will account for his assuming the form of a serpent (Genesis 3). Man succeeded to that office (Genesis 2. 19, 20), but forfeited it by sin, whence Satan became "prince of this world;" Jesus Christ supplants the usurper, and as "Son of man" regains the lost inheritance (Psalm 8.4-8). The steps lu Satan's overthrow are these: he is cast out, first, from heaven (Revelation 12. 7-9) on eartli ; next, he is bound a thousand years (Revelation 2i). 2, 3); finally, he is cast into the lake of lire for ever (Revelation 20. iOJ.
II), lailtiiul to If is proniises (John 1. 17; G. 32). Real, subelanlial, spiritual, eternal, as opposed to the shadowy types of the law. aivifnt-ctli, &c.—God alone shall be appeale<l to as God (eh. I'J. 18; Deuteronomy G. 13; P;jalm G3.
11). traiibles i. e., sins, ]>rovocations. [LowTH.] Rattier; c<tfti«(i^^ft« caused by your sins; so far from these visiting you again, the very remombrance of them is "hid from mine eyes" by the magnitude of the blessings I will confer on you (v. 17, &c.). [JIauker.] 17. As Caleb inherited the same land which his feet trod on (Deuteronomy 1. 36; Joshua 11 0), .so Messiah and His saints shall inherit the renovated -earth wliich once they trod whilst defiled by the enemy (ch. 34. 4; r>l. It!; G6. 22; Ezekiel 21. 27; Psalm 2.
CHAPTER LXVI.
8; 37. 11 ; 2 Peter 3. 13; Hebrews 12. 26-28; Revelation 21. 1). uot be mneiubercd—i\''o/^on " troubles," v. 16; the words here answer to " the former . . . forgotten," &c. The former sorrows of the earth, under the fall, shall be so far trom recurring, that tlieir very remembrance shall be obiiteraied by the many mercies I will bestow on the new
Ver. 1-24. Tjie Humble Comforted, the Ungodly Comdkm>;e3), at the Loud's Appearing: Jerusalem: MADE A Joy on Earth. This closing chapter is the summary of Isaiah's prophecies as to the last days, hence the similarity of its sentiments with what went before. 1. heaven . . , throne , . . where is . . . house ye build—The same sentiment is expressed, as a precautionary proviso for the majesty of God in deigning to own any earthly temple as His, as if He could be circumscribed bjspace (1 Kings 8. 27) in inaugurating the temple of stone; next, as to the temple of the Holy Ghost (Acts 7. 48, 49); lastly here, as to "the tabernacle of Godwitli men" (ch. 2. 2, 3; Ezekiel 4S. 4, 7; Revelation sartli (Revelation 21. 4-27). 18. rejoice for ever . . . Jemsnlein—(Ch. 51. 11.) "Everlasting joy . . . Zion." Spirit- ' ually (1 Thcssalonians 5. IC.) 19. (Ch. 62. 5.) weeping . . . Eiomore—(ch. 25. 7,8; 35. 10; Revelation 7. 17; 21. 4), primarily, foretold of Jerusalem ; secondarily, of all the redeemed. 80. The longevity of men in the first age of the world shall be enjoyed again, tlicnce—from that time forward. Infant ofdays i. e., an infant who shall only complete a few days; short-lived, ftlled . . . days—none shall die without attaining a full old age. cliild . . . die . . . hundred years—i. e., " he that dieth an hundred years, old shall die a mere child." [Lowth.] slniier . . . hundred
21.3). where— rather, "what is this house that ye are bui Iding, &c.—what place is this for my rest?" [Vitringa.]
'Z. have been viz., made by me. Or, absolutely, leere things made; and therefore belong to me, the Creator. [Jekomb.1. . . be accursed—"The sinner that dieth at an Hiiundred years shall be deemed accursed," i. e., his death at so early an iigc, which in those days the hundredth year will be regarded. Just as if it were mere childhood, shall be deemed the effect of God's special visitation in wrath. [RosicxJiULLEii.] This passage proves that the better age to come on earth, though much superior to the present, will not be a perfect state; sin and death shall have place In it (ef. Revelation 20. 7, 8), but much less frequently Ih.an now. HL. lNole, ch. 62. 8; Amos 9. 14). 23. They shall not experience the curse pronounced (Leviticus 26. 10 ; Deuteronomj' 28. 30). tree—amongst the most long-lived of objects in nature. They shall live as long as the trees they " plant" (cf. ch. 61. 3, end of verse; Psalm 92. 12). enjoy Hebrew, consume, wear out: they shall live to enjoy the looli:—have regard, poor—humble (ch. 57. 15). tremblctBi at . . . word—(2 Kings 22. 11, 19; Ezra 9. 4.) The spiritiial temple of the heart, though not superseding tlie outward place of worship, is God's favourite dwelling (John 14. 23). In the final state in heaven there shall be "no temple," but "tlie Lord God" Himself (Revelation 21. 22). 3. God loathes even the sacrifices of the wicked (ch. 1. 11; Proverbs 15.8; 28.9). Is as if—LowTH not so well omits these words: "He that killeth an ox (presently after) murders a man (as in Ezekiel 2:3. 39). But the omission in the Hebrew of is as i/—Increases tlie force of the comparison. Human victims were often ot Tered by the heathen, dog's neck an abomination according to the Jewish law (Deuteronomy 23. 18); perhaps made so, because dogs, were venerated in Egypt. He does not honour this abomination by using the word sacrifice, but uses the degrading term, "cut last of it (ch. 62. 9). 23. bring forth for trouble— for off a, dog's neck" (Exodus 13. 13; 34. 20). Dogs as unclean are associated with swine (Matthew 7. 6; 2 Peter 2. 22). oblation—unbloody : in antithesis to "swine's blood" (ch. terror, i. e., ''They shall not bring forth children for a sudden death" (Leviticus 26.16; Jeremiah 15.8). seed . . . blessed—(Cli. 61. 9.) offspring tvlth them—(Hosea 9. 12.) "Their offspring shall be with themsfelves" [Maurer]; not " brought forth" only to be cut o/T by "sudden death"
65. 4). bnmcih Hebrew, " he who offereth as a memorial oblaiion" (Leviticus 2.2). they have chosen—opposed to the two first clauses of v. 4 : " as they have chosen their own ways, &e., so Jwill choose their delusions." 4. delusions —(2 Thessalnnians 2. 11), Answering to "their own ways" (see the parallel clause). 24r. Contra.st ch. 64, 7, " none . . calletli," &c. ; and Note, v. 12, "/ called, ye did not answer." Maubek tranislales, "They shall hardly (lit., not pet) call, when [lit., and) I will answer; they shall be still speaking, when I will hear" (Psalm 32. 5; Daniel 9. 20, 21).
(v. 3; so Proverbs 1. 31). However, the Hebrew means rather vexations, calamities, which also the parallelism to " fears" requires ; "choose their calamities" means, choose the calamines which they thought to escape by "tlieir own 503
!4I5. (Notes, ch. 11. 6-9). and dust—rather, "but dust," &c. The curse shall remain on the serpent [Hobsley], (Gene-
God Comjorteik His Humble People. ISAIAH LXVI. His Judgments against the WiclMt, wai/s." thctr fears—the things they feared, to avert which
9. 13 ; Psalm 78. 38) means to allay or stay wrath. Maukeb translates it so here: He stays His anger with nothing biu fury, etc.; nothing sliort of pouring out all His flery fury tlieir idolatrous "abominations" (y. 3) were practised. I called , . . none . . . answer (IVotes, cli. t55. 12, 21 ; Jeremiah 7.13.) did . . . chose— not only did the evil deed, will satisfy His wrath, fury—" burning heat" [Lowth], to which the parallel, " flames of fire," answers. 10. Rather, "Witli fire will Jehovali judge, and with His sword (Ho will judge) all flesh." The parallelism and collocation ot the Hebrew words favour this (ch. 65. 12). all flesh— i. e„ all who are the objects of His wrath. The godly shall be hidden by the Lord in a place of safety away from the scene ofjudgment (ch. 26. 20, 21 ; Psalm :31. 20 ; 1 Thessalonians 4. 16, 17). 17. in . . . gardens—i7e6re;<j and LXX. rather require, "for (entering into) gardens," viz., to saoriflce there. [MavRER.] hehiml one tree—rather, " followint; one," t. e., some idol or other, which, from contempt, ho does not name. [Maurer.] Vitringa, &c., think the Hebrew for " one," Althadh, to be the name of the god ; calle<l Adad (meaning One) in Syria (cf. Acts 17. 23). The idol's power was represented by inclined raj-s, as of the sun shining on the earth. Gesenius translates, "following one," viz., Hiej-opliant (priest), who led the rest in performing the sacred rites. In . . . midst iHz., of the garden (cf. Notes, ch. 6.5. 3, 4). mouse—legally unclean (Leviticus 11. 29), because it was an idol to the heathen (see Note, ch. 37. 36; 1 Samuel 6. 4). Translate, "the fieldmouse," or " dormouse." [B6chart.] The I'harisees witli their self-righteous purifications, and all mere for. malists, are included in tlie same condemnation, described in language taken from the idolatries prevaleat in Isaiah's times. 18. know—not in the //cfcreiy. Rather, understand the words by aposiopesis; it is usual in threats to leave the persons threatened to supply the hiatus from their own fears, owing to conscious guilt : " For l)iU did it deliberately as a matter of choice (Romans 1. 32). " T/ici/ chose that in wliicli I delighted not;" therefore, "I will clioose" that in which tliey delight not, the "calamities" and "fears" which they were most anxious to avert, before mine eyes {Note, ch. 65. 3.) 5. tremble at . . . word — the same persons as in v. 2, the believing few among the Jews, cast yon out for my name s sake—excommunicate, as if too polluted to worship with them (ch.
Go. 5). So in C'lirist's first sojourn on eartli (Matthew 10.
22; John 9. 22, 34; 16. 2; 15. 21). So it shall be again in the last times, when the believing shall be few (Luke 18.8). Let tlie L.ord be glorified—The mocking challenge of the persecutors, as if their violence towards you was from zeal for God. "Let the Lord show Himself glorious," viz., by manifesting Himself in your behalf; as the parallelism to, " He shall appear to your joy," requires (as in ch. 5. 19; cf. ch. 23. 15 ; 57. 4). So again Christ on the cross (Matthew
27. 42, 43). appear to yonr joy—giving you "joy" instead of your "rebuke" (ch. 25. 8, 9). 6. God, from Jerusalem and His "temple," shall take vengeance on the enemy (Ezekiel 43. 1-8 ; Zechariah 12. 2, 3 ; 14. 3, 19-21). The abrupt language of this verse marks the suddenness with whicli God destro}"s the hostile Gentile host outside: as v. 5 refers to the confounding of the unbelieving Jews, voice of noise i. e., tha Lord's loud-sounding voice (Psalm 68. 33;
29. 3-9; 1 Thessalonians 4. 16). 7. slie—Zion. Before... travailed . . . brongUt fortli—The accession of numbers, and of prosperity to her, shall be sudden beyond all expectation and unattended with painful effort (ch. 54. 1, 4, 5). Con-
I . . . their works and thoughts ..." viz., will punish. [MAURiiK.] It shall come—the time is come that I will, &c. [Maurer.] gather . . . nations—against Jerusalem: whfere the M;i;/od/y Jews shall perish : and then the Lord at last shall fight for Jerusalem against those nations: and the survivors (v. 19) shall "see God's glory" (ZechaViah 12. 8, 9; 14. i-3, 9). tongues—which have been many owing to sin, being confounded at Babel, but which shall again be one in Christ (Daniel 7. 14; Zeplianiah 3. 9; Revelation 7. 9, 10). 19. sign—a bantier on a high place, trast with this case of the future Jewi.sh Church the trav3il-pains of the Christian Church in bringing forth "a man-child" (Revelation 12. 2, 5). A man-child's birth is in the East a matter of special joy, whilst that of a female
Is not so; therefore, it here means the manly sons of the restored Jewish Church, the singular being used collectively for the plural: or the many sons being regarded as one under Jlessiah, who shall then be manifested as their om" representative Head. 8. eartli—rather, to suit the parallelism, " is a country (put for the people in it) broughtforth in one day?" [Lowth.] In English Fersi'on it means. The earth brings forth its productions gradually, not in one day (JIark 4.28). at once—in this case, contrary to the usual growth of the nations by degrees, Israel starts into maturity at once, for—rather, "is a nation born at once, to indicate the place of meeting for tlie dispersed Jewisli exiles, preparatory to their return to their land (ch. 5. 26;
11. 12; 62. 10). tliose that escape of tiiem—the Gentile survivors spared by God (Xoc, v. 18; Zechariah 14.16). Cl». 2.2,3; Jlicah 5.7; and Zechariah 14. 16-19, represent it, not that tlie Jews go as missionaries to the Gentiles, but that the Gentiles come up to Jerusalem to learn the Lord's ways tliere. Tarshisli—Tartessus in Spain, in tlie west. Pul—east and north of Africa : probably the same as Philai, an island in the Nile, called by the Egyptians IHlak, i. e., the border country, being between Egypt and Ethiopiii. that Zion has, so soon as she travailed, brought forth?" [JlAURKR.] 9. canse to bring fortli, and slmt—rather, " Sliall I who beget, restrain the birth ?" [LoWTil] (ch. 37. 3;*Hosea 13. 18), i. e., Shall I who have begun, not finish my work of restoring Israel ? (1 Samuel 3. 12 ; Romans 11.1; rhilippiansl.6). sluit—(cf. Revelation 3. 7, 8.) 10. love. . . inonrn for Iier—(Psalm 102. 14, 17, 20; 122. 6.) 11. snck-
Ijud—the Libyans of Africa (Genesis 10. 13), Ludim being son of Mizraim (Egypt): an Ethiopian people famous as bowmen (Jeremiah 46. 9): employed as mercenaries by Tyre and Egypt (Ezekiel 27. 10 ; 30. 5). Tubal. —Tibarenians, in Asia Minor, south of the Caucasus, between the Black Sea and Araxes. Or, tlw Jhrians. [Jor SEl'HUS.] Italy. [.Ierome.] Javan—the Greeks ; called (ch. 00. 5, 16; 61. 0; 49. 23.) a\i\mita.\\ce—Hebrew, " the raylike jloiv of her opulence," i. e., with the milk spouting out from her full breasts (answering to the parallel, "breast of her consolations") in ray-like streams. [GESEr;ius.] Vi. extend— I will <itm peace (prosperity) upon her, like a river turned in its course. [Gksenius.] Or, "I will iqyrcad lonians, including all tlie descendants of Javan, Ixith In Greece and in Asia Minor (Gcmesis 10.2-1). my glory . . . Gentiles—(Mil lachi l. 11.) ««. they—the Gentiles (v. Id). bring . . . yonr brethren—tlio Jews, back to tlie Holy Lanir(ch. 49.22). It cannot mean the mere entrance of the Jews into the Christian Church ; lor such an entrance pea(;C over her as an overflowing river" [Barnes] (cI>. 48.
18). flowliig stream—as the Nile by its overflow fertilizes the wliole of Egypt, borne npon . . . si Ava—{Note, cli. 60.
4.) lier. . . her—if "ye" refers to the Jews, translate, "ye
6ihal! be borne upon their sides . . . their knees," viz., those of the Gentiles, as in ch. 49. 22; and as " suck" (ch. 60. 18) rewoulii be by faitli, not upon "horses, Utters, and mules."' [HouniGAKT.] "Ofl'ering" Is metaphorical, as in Romans fers to the Jews sucking the Gentile wealth. However, English Version gives a good sense: The Jews, and all who love Jehovah {v. 10), "sliall suck, and be borne" by her as a mother. 13. mother—(Ch. 49. 15.) comfortctli—(Ch. 40.
15. 16. horses- -not much used by the Jews. TheGentilea are here represented as using i/icir modes of conveyance
1, 2.) 1*. l>oi»e» — which once were "dried up" by the " fire" of God's wrath (Lii mentations 1. 13), shall live again (Proverbs 3. 8; 15. iiO; Ezekiel 37. 1, Ac), flourish . . . herb ^Romans 11.15-21.) known towartl-manifested in beto "bring" the Jews to Jerusalem. cliari«<s—as these are not found in Oriental caravans, translate, " velilcles,' viz., borne, not drawn on wlicels. WtU-ra—covercd-sedana for the rich, npon nwift be»st3—dromedaries : from //ffireio root, " to dance,'- from their bountliug motimi, often accelhalf of. 15. (Cli.9.5; Psalm 50.3; Habakkuk 3. 5 ; 2 ThcsBalouhius 1.8; 2 Peter 3.7.) chariots... whirlwind— erated by musi(r. [Hochart.] Panniers were tlirown across tlie dromedaries' back for poorer' wo;ueu. (lloii-
Jeremirtli 4. 13.) render—as the Hebrew elsewhere (Job
Tntroduction. JEREMIAH. Introduction.
8LK1".] ai. of them—Uie Gentiles, priests . . . Levites— great battle near Jerusalem (Zechariah 12.2-9; 14.2-4); type of the final destruction of all sinners, -worm . . . not die—(Mark 9. 44, 46, 48.) Image of hell, from bodies left uuburied in the valley of Hinnom (whence comes Gehenna, or hell), south of Jerusalem, where a perpetual fire was kept to consume the refuse thrown there (ch. 30. 83). It shall not be inconsistent with true love for the godly to look with satisfaction on God's vengeance on the wicked (Revelation 14. 10). lor spiritual worship: eujoyliig the direct access to God which was formerly enjoyed by the ministers of tlie temple alone (1 Peter 2. 9; Revelation 1. 6). 23. (Ch. 65. 17; 2; Peter 3. 13; Revelation 21. 1.) 33. Lit., "As often as the new moon (shall be) In its own new moon," i. e., every mouth (Zechariah 1,4. 10). sabbatu—which is therefore perpetually obligatory on earth, nil flesli—(Psalm 65. 2;
72. 11.) before iiic—at Jerusalem (Jeremiah 8. 16, 17). 34. go foi-tli, and look—as the Israelites looked at the carcasses of the Egyptians destroyed at the Red Sea (Exodus
May God bless this Commentary, and especially its solemn close, to His glory, and to the edification of the writer and the readers of it, for Jesus' sake
11. 30; cf. ch. 26. 11-19; Psalm 58. 10; 49. 14; Malachl 4. 1-3). carcasses, &c.—(u. 16), those slain by the Lord in the last
THE BOOK OF THE' PROPHET
JEKEMI AH.
INTEODUCTION.
Jeremiah, son of Hilklah, one of the ordinary priests, dwelling in Anathoth of Benjamin (ch. 1. 1), not the Hilklata tl.'e high priest who discovered the book of the law (2 K'ngs 22. 8) ; had lie been tlie same, the designation would have been " the priest," or " the high priest." Besides his res aence at Anatlioth shows tliat he belonged to the line of Abia.- thar, who was deposed from the high priesthood by Solomon (1 Kings 2. 26-35), after which the office remained in Zadok's line. Mention occurs of Jeremiah in 2 Chronicles 85. 25 ; 80. 12. 21. In b. c. 629, the tliirteeufch year of King Josiah, whilst still very young (ch. 1. 5), he received his prophetical call in Anathoth (cli. 1. 2) ; and along with Hilkiah tlie high priest, the prophetess Huldah, and the prophet Zeplianiah, lie lielped forward Josiali's reformation of religion (2 Kings 23. 1-25). Arnong the first charges to him was one tliat he should go and proclaim God's message in Jerusalem (ch. 2. 2). He also took an official tour to announce to the cities of Judah the contents of the book of the law, found in the temple (ch. 11. 6) Ave years after his call to prophesy. On his return to Anatjiolh, his countrymen, offended at his reproofs, conspired against his life. To escape tlieir persecutions (ch. 11. 21), as well as those of his owa family (ch. 12. 6), he left. Anathoth and resided at Jerusalem. During the eighteen years of his ministry in Josiah's reign he was unmolested ; also during the three months of Jehoahaz or Sliallum's reign (ch. 22. 10-12). On Jehoiakim's accession it became evident that Josiah's reformation eflected nothing more than a forcible repression of idolatry and the establishment of the worship of God outwardly. The priests, prophets, and people then brought Jeremiah before the authorities, urging that he should be put to death for his denunciations of evil against the city (ch. 26.8-11). The princes, however, especially Aliikam, interposed in his belialf (ch. 26. J6, 24), but he was put under restraint, or at least deemecj.it prudent not to appear in public. In the fourth year of Jelioiakim (606 b. c), he was commanded to write the predictions given orally through Uim, and to read them to the people. Being "shut up," he could not himself go into the house of the Lord (ch. 30. 5); he therefore deputed Baruch, his amanuensis, to read them in pullic on the fast-day. The princes tliereupou advised Baruch and Jeremiah to iiide themselves from the king's displeasure. Meanwhile they read the roll to the king, wlio was so enraged that he cut it with a knife and threw it into the lire ; at the same time giving orders for the appreliension of the prophet and Baruch. They escaped Jehoiakim's violence, wlilch had already killed the prophet Urijaii (ch. 20. 20-23). Baruch rewrote the words, with additional prophecies, on another roll (ch. 36. 27-32). In the three mouths' reign of Jehoiachin or Jeconiah, he prophesied the carrying away of the king and the queen-mother (cli. 13. 18; 22. 24-80; cf. 2 Kings 24. 12). In this reign he was imprisoned for a short. time by Pashur (ch. 20.), the chief governor of the Lord's house; but at Zedekiah's accession he was free (ch. 37. 4), for the king sent to him to " inquire of the Lord " when Nebucliadnezzar came up against Jerusalem (ch. 21. 1-3, &c. ; 37. 3). The Chaldeans drew off on hearing of the approach of Pharaoh's army (ch. 37. 5); but Jeremiali warned the king that the Egyptians would forsalce him, and the Chaldeans return and burn up the city (ch. 87. 7, 8). The princes, irritated at M<is, made the departure of .Jeremiah from the city during the respite a pretext for imprisoning liim, on the allegation of liis deserting to the Chaldeans (ch. 38. 1-5). He would have been left to perish in the dungeon of Malehiaii, but lor the intercession of Ebed-melech, the Ethiopian (ch. 38. 6-13). Zedekiah, though he consulted Jeremiah in' secret, yet was induced by his princes to leave Jeremiah in prison (ch. 88. 14-28) until Jerusalem was taken. Nebuchadnezzar directed his captain, Nebuzaradan, to give him liis freedom, so that lie might either go to Babylon or stay with the remnant of his people as he chose. As a true patriot, notwithstanding the forty and a half years during whicli his country had repaid ills services with neglect and persecution, he stayed with Gedaliali, the ruler appointed by Nebuchadnezzar over Jndea (eh. 40. 6). After the murder of Gedaliah by Ishmael, Johanan, the recognized ruler of the people, in fear of the Chaldeans avenging the murder of Gedaliah, fled with the people to Egypt, and forced Jeremiah and B.iruch to accompany him, in spite of the prophet's warning that the people should perish if they went to Egypt, but be preserved by remaining in their land (cli. 41., 42., and 43.). At Tahpanhes, a boundary city on tlie Tanitic or Pelusian branch of the Nile, he prophesied the overtlirow of Egypt (ch. 43. 8-13). Ti-adition says he died in Egypt. Accoiding to the Pseudo-Epiplianius, he was stoned at TaphniB or Tahpanlies. The Jews so venerated liim that they believed he would rise from the dead and'be the forerunner of Messiah (Matthew 16. 14).
Haveunick observes, that the combination of features in Jeremiah's character proves his Divine mission ; mild, timid, and susceptible of melancholy, yet intrepid in the discharge of his prophetic functions, not sparing the prince any more than the meanest of his subjects—the Spirit of prophecy. controlling his natural temper and qualifying him for his liazardous undertaking, without doing violence to his individuality. Zephaniali, Habakkuk, Daniel, and Ezeklel were his contemporaries. The last forms a good contrast to Jeremiali, the Spirit in his case acting on a temperament as strongly marked by firmness as Jeremiah's was by shrinking and delicate sensitiveness. Ezekiel views the The Time and the JEREMIAH I. Calling of Jeremiah, natU'U's sins ns opposed to righteousness—Jeremiah, as productive of misery; the former takes the objective, the Iiitli r the subjective, view of tlie evils of the times. Jeremiah's style corresponds to his character: he is peculiarly marked by.pathos, and sympathy with the wretched; his Lamentations illustrate th!s; the whole series of elegies has bul one object—to express sorrow for his fallen countrj'; yet the lights and images in which he presents this are 80 many, that the reader, so far from feeling it monotonous, is charmed with the variety of the plaintive strains throughout. Tlie language is marked by Aramasisms, which probably was the ground of Jerome's charge, that the etyle is " rustic." Lowth denies the charge, and considers him in portions not inferior to Isaiah. His heaping of phrase on phrase, the repctilion of .stereotyped forms—and these often iJiree times—are due to his allected feelings and to his desire to intensify the expression of them; he is at times more concise, energetic, and sublime, especially against foreign nations, and in the rhythmical parts.
The principle of the arrangement of his prophecies is hard to ascertain. The order of kings was—Josiah (under whom he propliesied eighteen years), Jehoahaz (three months), .lehoiakim (eleven years), Jeconiah (three months), Zedekiah (eleven years). But his prophecies under Josiah (cbs. 1.-20.) are immediately followed by a portion under Zedekiah (cli. 21). Again, ch. 24. 8-10, as to Zedekiah, comes in the midst of the section as to Jehoahaz, Jehoiakim, a:»d Jeconiah (chs. 22., 2S., 25., v. 1, &c.). So chs. So., 36., as to Jehoiakim, follow chs. 27., 2S., 29., 33., 31., as to Zedekiah ; and cll-
45., dated the fourth year of Jehoiakim, comes after predictions as to the Jews who fled to Egypt after tlie overthrow of Jerusalem. Ewald thinks the present arrangement substantially .lei'emiah's own; the various portions are prefaced by the same formula, "The word which came to Jeiemiah from the Lord " (ch. 7. 1; 11. 1 ; 18. 1 ; 21. 1; 25. 1; 30. 1;
32. 1; 31. 1, 8; S5. 1; 40. 1; 44. 1; cf. ch. 14. 1; 48. 1; 47. 1; 49. 34). Notes of time mark other divisions more or less historical (ch. 26. 1 ; 27. l;-36. 1; 37. 1). Two other portions are distinct of themselves (ch. 29. 1; 45. 1). Ch. 2. has the .shorter introduction which marks the beginning of a strophe; ch. 3. seems imperfect, having as the introduction merely "saj-ing" (Hebrew, eh. 3. 1). Thus in the poetical parts, there are twenty-three sections divided into strophes, of from seven to nine ver.ses, marked some way thus, "The Lord said also unto me." Ttiey form five books: L The Introduction, ch. 1. II. Reproofs of the Jews, chs. 2.-21., made up of seven sections : (1) cli. 2. ; (2) 3.-6. ; (3) 7.-10.
(5) 14.-17. ; (6) 17.-19., 20. : (7) 21.-24. III. Review of all nations in two sections : 25. and 26.-19., with a historical appendix of three sec!ions, (1) 2(>. ; (2) 27. ; (3) 2S., 29. IV. Two sections picturing the hopes of brighter limes, (1) 30., 31. ; (2) 32., 33. and an historical appendix in three sections: (1) ch. 34. 1-7; (2) 34.8-22; (3)35. V. The conclusion, iu two sections: (1) ph. rib. 2; (2) 45. Subsequently, in Egypt, he added ch. 46. 13-26 to tlie previous prophecy as to Egypt; also the three sccthin!^, chs. 37.-39. ; 40.-43. ; and 44. Ch. 52. was probably (see cli. 51. 04) an appendix from a later hand, taken from 2 Kings 24. 18, &c. 2.5. 30. The prophecies against the several foreign nations stand iu a difl'erent order iu the Hebrew from tiiat of LXX.; also the prophecies against them in Hebrew (chs. 46.-51.) are in the LXX. placed after ch. 25. 14, lorming chs. 26.-31. ; the remainder of ch. 25. of the Hebrew is ch. 32. of LXX. Some passaiges in the Hebrew (ch. 27. 19-
22; 33. 14-26; 39.4-14; 48. 4.5-47) are not found in LXX.; the Greek translators must have had a different recension before them ; probably an earlier one. The Hebrew is probably the latest and fullest edition from Jeremiah's own hand. See J\'ote. ch. 25. 13.
The canonicity of his prophecies is established by quotations of them in the New Testament (see Matthew 2. 17; 16.
14; Hebrews 8. 8-12; on Matthew 27. 9, see Introduction to Zechariah); also by the testlmonyof Ecclesiasticus49. 7,whlch quotes .leremiah 1. 10; of Philo, who quotes his word as an "oracle;" and of the list of canonical books in Melito, Origeu, Jerome, and the Talmud.
CHAPTER I.
Jehovah's secret counsel, is meant by the sanctificatlon here(cf. Luke 1, 15, 41; Acts 15. IS; Galatians 1. 15; Ephesians 1. 11). 6. From the long duration of his office (v. a, 3; ch. 40. I', etc.; 43. 8, Ac.), it is supposed that he was at his call under twenty-five years of age. cUiia—the .same word is translated, "young man" (2 Samuel 18. 5). The reluctance often shown by inspired ministers of God (Exodus 4. 10; 6. 12, 30; Jonah 1. 3) to accept the call, shows that they did not assume the oflice under the impulse of selfdeceiving fanaticism, as false prophets often did. 7. to all that—to all to whom. [Rosenmuller.] Rather, "to all against whom;" in a hostile sense (cf. u. 8. 17, 18, 19). [Mauker.] Such was the perversity of the rulers and people of Judea at that time, tliat whoever would desire to be a faithful prophet needed to .arm himself with an intrepid mind; Jeremiah was natually timid and sensitive, yet the Spirit moulded him to tlie necessary degree of courage without talking away his peculiar individuality. 8. (Ezekiel 2. 6; 3. 9.) I am with thee—(Exodus 3.
Vcr. 1-19. The General Title or Introduction (v.l-
8); proI)ably prefixed by Jeremiah, when he collected his prophecies, and gave them to his countrymen to take with them to Bvbylon. [Miciiaelis.] 1. Anatliotli— town in Benjamin, twenty stadia, i. e., two or three miles, north of Jci usalem; now Anata (cf. Isaiah 10. 30, and the context, 28-32).- One of the four cities allotted to the Kohathites in-Bonjamin (Joshua 21. 18). Cf. 1 Kings 2. 26, 27; a stigma was cast thenceforth on the whole sacerdotal family resident there ; this may be alluded to in the words here, "the priests ... in Anathoth." God chooses "the weak, ba.se, and despised things" "to confound the mighty." a, 3. .T«Iioialclm . . . Josiah . . . Zedcftlali— Jehoahaz and Jehoiaohiu are omitted, for they reigned only three' months each. Tlie first and last of the kings under whom each prophet prophesied are often thus specified in the general title. See on these kings, and Jeremiah's
12; Joshua 1.5.) 9. touched my mouth—a symbolical act in supernatural vision, implying th.at God would give him utterance, nottvithstanding liis inal)ility to speak {v. life, my Intro<luft ion. thlrtcentli ... of Uls relgii—(Ch.
25. 3.) f/ftli Dioiilli— ('2 Kings 2.5. 8.) 4-10. JereiJiiah's call to the prophrticdl utju-c. tiiito nie—other MSS. read "to him;" hut l'Jit<jli..s?i Version probably represents the triie Hebrew text; this inscription was doubtless made by Jeremiah himself. 5. kiicw—approved of thee as my chosen instrument (Kxodus 3.3. 12, 17; cf. Isaiah 49. 1, 5; Komans 8. 20). 8ai»e<ifif<l—rather, separated. The primary meaning is, to set apart from a common to a sj)Ccial use; hence arose the secondary sense, losanelifi/, ceremonially and morally. It is not here meant that Jehovah cleansed Jeremiah fl'oin original sin or regenerated him by his Spirit; but separated him to his x>f.Qn\\a,T prophetical
6). So Isaiah's lips were touched with a living coal (Isaiah
7 ; cf. Ezekiel 2. 8, 9, 10 ; Daniel 10. 16). 10. set thee over —lit., appointed thee to the oversight. He was to have his eye upon the nations, and to predict tlielr destruction, or restoration, according as their conduct was bad or good. Prophets are said to do that wliicli they foretell ahull be done?; for their word is God's word; and His word is His Instrument whereby He docth sill things (Genesis 1. 3; Psalm 33. 0. 9). Word and deed are one thing with Him. What His prophet sailh is us certain as if It were done. The prophet's own consclousness was alisorbed into that of God; so closely united to God did he feel himself, thai Jehovah's words and deeds are described us his. In ch. office. Including in its range, not mei'ely the Hebrews, but also the nations hostile. to tliem- (ch. 25. 12-;iS; 27. 46-51). lHENDiti;soN.J Not the el Tecl, but the predostluallou In 506
JEREMIAH II.
Gods Exposluialion with the Jetnt.
Jeremiah's Pruphetiral Visions, ters and c(!iitre of their idolatry; therefore addressed
81. '2S. God is sniil f n do what Jeremiah here is rcprespiiled first. t[»ec— rather, " I remember in regard lo Ihce" [HenDK;tsoN] ; ybrZ/iec. [Maurer.] kindness of thy youth— not so much Isi'ael's kindness towards God, as the kindness w/iich Israel experienced from God in their early histoiy (cf. Ezekiel 16. 8, 22,60; 23.3,8,19; Hosea 2. 15). For Israel from tlie first showed perversity rather tlian kindness towards God (cf. Exodus 14.11,12; 15.24; 32. 1-7, &c.). Tlie greater were God's favours to them from the -first, the fouler was their ingratitude in forsaking Him (i'. 3, .5, as doiiifj (cf. cli. IS. 7; 1 Kings 19. 17; Ezekiel 43. 3). foot out—(Mattliew lo. 13.) pull down—change of raetaplior (o aicliitecture (2 Corinthians 10. i). There is a play on .the similar sounds, IJiilhodi, Linlhotz, in the Hebrew for " root out . . . pull down." build . . . plant—restore upon their repenting. His predictions were to he chie Ciy, and ill the lir.sl instance, denunciatory; therelbre the destruction of tlie n.itions is put first, and witli a greater vari( ty of terms than their re.storation. 11. rod—shoot, or branch, alijjond tree lit., Ihe wakeful tree, heca.ui<e it awakes from the .sleep of winter earlier than the other
&c.). espousals—the intervals between Israel's betrothal to God at the exodus from Egypt, and tlie formal execution of the marriage contract at 8inai. Ewald takes the "kindness" and "love" to be Israel's towards God at first (Exodus 19.8; 24.3; 35.20-29 ; 36.5; Joshua 24.10 trees, Uowering in January, and bearing fruit in March ; symbol of God's early execution of His purpose; v. 12, "hasten my word" (cf. Amos K. 2). 1^. linsttti—rather, "I will be wakeful as lo niy word," &c. ; alluding to v. 11, the 17). But cf. Deuteronomy 32. 16, 17; and Ezekiel 10. 5, 6, 15, 22 (" days of thy youth") implies that the iove here meant WAS on God's side, not Israel's, tltou wcntcst after nie in icakeful tree. [JMaukbu.] 13. Another vision, signifying what is the "word" about to be" performed," and by wliat' Misirunientali ty. seething lit., blown under ; so boiling by reason of the Ihinie under it kept brisk by blowing. Au Orienlal .symbol of a raging war. toward—rather, "from the north." Lit., from the face of the reyion situated, towards. . . wilderness—the next act of God's love, His leading them in the desert without needing any strange go<l, su<^h as they .since worshipped, to help Hiin (Deuteronomy 2. 7
32. 12). Verse 6 shows it is God's "leading" of them, not' t/ieir following after God in the wilderness, which is imthe 'norlh (cf. V. U, I-'}). [Mauker.] The pot in the north plied. 3. lioliness unto the Lord—i.e., was consecrated resteil on one side. Its mouth being about to pour forth to the service of Jehovah (Exodus 19. 5, 6). They thus auswei'ed to the motto on their high priest's breastpl.ite, "Holiness to the Lord" (Deuteronomy 7. 6; 14.2,21). firstfruits of his increase i.e., of Jehovah's produce: as the its contents .southwards, viz., on Judea. Babylon, though east of Judea, was regarded by the Hebrews as north, because they appropriated the term "east" to Arabia Deserta, stretching from Palestine to the Euphrates; or rather [Bochart], the reference here is, not to the site, but to the 7-oute of the Babylonians; not being able to cross the desert, tliey must enter the Holy Land by the northern frontier, through Riblah in Hamatli (eh. 3'J. 5; fir.it-fruits of the whole produce of the land were devoted to God (Exodus 23. 19; Numbers 18. 12, 13), so Israel was devoted to Him as the first-fruit and representative nation among all nations. So the spiritual Israel (James. 1. b2.'.i). li. Jirealt forth—"shall disclose itself." Out of the north—(Ch. 4. «; ti. 1,22; 10.22; 25.9; Ezekiel 26.7.) The Chaldeans did not cast off the yoke of Assyria till 18; Revelation 14. 4). devour—carrying on the image of Jirst-fruit.i wliich were eaten before tiie Lord by the priests as the Lord's representatives; all who ate (injured) Jehovah's first-fruits (Israel), contracted guilt: ex. j/r., Amalek, the Arnorites, &c., extirpated for their guilt towards Israel, sliall come—rather, came.' 4. Jacob . . . Israel— the whole nation, families— (iN^'ofe, ch. 1. 15), hear God'a word not only collectively, but individually (Zechariah
8ev(!ra! years alter, under Nabopolassar, b. c. 62.5; but long previo\isly they had so increased as to threaten Assyi'ia, which was now grown weak, and other neighbouring peoples. 15. fainilie*—the tribes or clans composing the s'arious kingdoms of Babylon; the specification of these aggravates the picture Of calami ty (ch. 25. 9). throne at..', gates—the usual place of administering ,7M«(jec. The conquering princes will set up their tribunal there (ch.
12. 12-14). 5. Iniquity wrong done to them (Isaiah 5. 4; Micah 6. 3 ; cf. Deuteronomy 32. 4). walked after vanity —contrasted with " walkest after me in the wilderness" {v, 2): -then J" was their guide in the barren desert; How they take idols as their guides, vanity . . . vain—An Idol is not only vawi (impotent and empty), but vanity itself. Its worshippers acquire its character, becoming min as it is (Deuteronomy 7. 26; Psalm 115. 8). A people's character never rises above that of its gods, which are its "better nature" [Bacon] (2 Kings 17. 15; Jonah 2. 8). 6. Neither said they, 'Wlierc, &c.—The very words which God uses (Isaiah 63. 9, 11, 13), when, as it were, reminding Himself of His fovmer acts of love to Israel as a ground for interposing in their behalf again. When they wouid not say, Where is Jehovah, &c., God Himself at last said it lor them
39. 3, 5; 52. 9). Or the reference is to the military pavilion (ch. 43. 10). [Maurer.] 16. utter—pronounce. JVie judicial sentences, pronounced against the Jews by the invading princes, would be virtually the "judgments of God" (Isaiah 10.5). works—idols. 17. gird . . . loins resfflutely plepare for thy appointed task. Metaphor from the flowing robes worn in the East, which have to be ffiri up with a girdle, so as not to tncommode one, when undertaking any active work (Job 38.3; Luke 12.35; 1 Peter 1. 13). dismayed . . . confound—the same Hebrew word ; lit., to break. Be not dismayed at their faces (before them), lest I make thee dismayed before their faces (before them), i. e., " lest I should permit thee to be overcome by them" (cf. ch. 49. 37). 18. defenced city, &c.—t. e., I will give thee strength which no power of thine enemies shall overcome (ch. 0. 27; 15. 20; Lsaiah 50. 7; 54. 17; Luke 21. 15; Acts fi. 10). walls—^)/Mro/, to express tlie abundant strength to l)e given him. De Rossi's MSS. read singular, wall.
(cf. iVote, V. 2, above), deserts . . . pits—The desert between Mount Sinai and Palestine abounds in chasms and pits, in wliich beasts of burden often sink down to the knees. "Shadow of death" refers to the darkness of the caverns amidst the rooky precipices (Deuteronomy 8. 15; 32. 10). 7. plentiful— a land of Carmel, or well-cultivated Ihxid: a garden-land, in contrast to the "land of deserts" (v. 6). detaed—ijy idolatries (Judges 2.10-17; Psalm 78. 58, 59; 106. p«(>l)ile of the l.^^»d—the general masses, as distinguished from tlie princes and priests.
38). you . . . ye—change to the second person from the third, " they" (v. 6), in order to bring home the guilt to the living generation. 8. The three leading classes, whose very office under the theocracy was to lead the people to God, disowned Him in the same language as the nation at large, "Where is the Lord" (seeu. 6)7 The priests, whose office it was to expound the law (Malachi 2. 6, 7). handleare occupied with as the subject of their profession. The pastor, civil, not religious; princes (ch. 3. 15), whose duty
CHAPTER II.
Ver. 1-37. Expostulation with the Jews, reminding THEM OF THEIU FORMER DEVOTEDNESS, AND GOD'S CONSEQUENT Favour, and a Denunciation of God'^ Coming Judgments for their Idolatry. Probably in the thirteenth year of the reign of Josiah (ch. 1. 2; cf. ch. 3. 6, " also. . . in . . . days of Josiah"). The warning not to rely as they did on Egypt (v. 18), was in accordance with Jo.siah's policy, who took part with Assyria and Babylon against Eg.vpt (2 Kings 23. 29). Jeremiah, doubtless, supported the reformation begun by Josiah, in the previous year (the twelfth of his reign), and fully carried out in the eighteenth, it, cry—proclaim. Jcruisalem—The headquarit was to tend their people; the prop?iets, who should have reclaimed the people from their apostasy, encouraged them in it by pretended oracles from Baal, the Phceniciaa false god. by Baal—in his name and by his authority (ot, ch. 11. 21). widked after things . . . not protit—answex* Ing (o, " walked after vanity," i. e., Idols (v. 5 ; cf. u, H ; Hft« 507
The People cause their oion JEREMIAH II. Calamities, by their Sins.
Memphis Is from Man-nofri, "the abode of good men:" written in Hebrew," M.oi>\\" (Hosea9. G), or i\'o}j/j. The reference is to the coming invasion of Judah by Pharaoh-necho of Egypt, on his return from the Euplirates, when he deposed Jehoahaz,and levied a heavy tribute on the land bakkuk 2. 18). 9. yet plead viz., hy inflicting still further Judgments on yon. cI»U«li-ei»'s cJiildrm—tliree MSS. and •Jekoiie omit "cliildien's;" they .seem to liave thought it unsuitable to read " children's children," when "children" had not preceded. But it is designedly so written, to intimate that tlie tinal judgment on tlie nation would be suapt-'uded /or marii/ yeiiera/ions [Hok.sley] (of. Ezekiel (2 Kings 23. 3:i-:3.5). Josiah's death in battle with the same Pharaoh is probably included (2 Kings 2:?. 29, 30). have broken—rather, shall feed doivn the crown, &c., i. e., affect with the greatest ignominy, such as baldness was regarded In the East (ch. 48. 37 ; 2 Kings 2. 23). Instead of " also,"
20. 35, oti ; Jlicah 0. 2). 10. pass over t!»e isles— lather, "cross over to the isles." Cliittiin . . . Kcdar—i.e., the he.atheu nations, ucsi and east. Go where you will, you cannot find an instance of any heatlien nation forsaking their own lor other gods. Israel alone does this. Yet the heathen gods are false gods; whereas Israel, in forsaking me for other gods, forsake their "glory" for unprofitable translate, " eve/i" the Egyptians, in whom thou dost trust, shall miserably disappoint thy expectation. [Maurer.] Jehoiakim was twice leagued with them (2 Kings 23. 34, 3.3): when he received the crown from them, and when he revolted from Nebuchadnezzar (2 Kings 24. 1, 2, 7). The Chaldeans, having become masters of Asia, threatened Egypt. Judea, situated between the contending powers, was thus exposed to the inroads of the one or other of the hostile armies; and unfortunately, except in Josiah'a reign, took side with Egypt, contrary to God's warnings. 17. Lit., "Has not thy forsaking the Lord, &o., procured this (calamity) to thee?" So LXX. : the Masoretic .accents make " this" the subject of the verb, leaving the object to be understood. "Has not this procured {it, i. e., the impending calamity) unto thee, that hast forsaken?" &c. idols. Chittim—Cyprus, colonized by Phcenicians, who built in it the city of Citium, the modern Chitti. Tlien the term came to be applied to all maritime coasts of the Mediterranean, especially Greece (Numbers 24. 2f ; Isaiah
2.3. 1; Daniel 11.30). li-edar—descended from Ishmael, the Bedouins and Arabs, east of Palestine. 11. glory—Jehovah, the glory of Israel (Psalm 106. 20; Romans 1. 23). The Shechinah, or cloud resting on the sanctuary, was the symbol of "the glory of the Lord" (1 Kings 8. 11; cf. Romans
9. 4). The golden calf was intended as an image of the true God (cf. Exodus 32. 4. 5j, j-et it is called an " idol" (Acts 7., (ch. 4. 18). led—(Deuteronomy 32. 10.) the way—the arti-
41). It (like Roman Catholic images) was a violation of the second commandment, as the heathen multiplying of gods is a violation of the first, not profit— (ii. 8.) I'-i. Impassioned persouillcation (Isaiah 1. 2). Uorribly afraid rather, " be horrified." be . . . very desolate—rather,- " be exceedingly aghast" at the monstrous spectacle. Lit., to be dried vp, .or devastated, places devastated haye such a.n unsightly look. [Maurer.] 13. two evils— not merely one evil, like the idolaters who know no better: besides simple idolatry, my people add the sin of forsaking the true Gixl wiioni they have known ; the heathen, though having the sin of idolatry, are free from the further sin of changing tlie true God for idols {v. 11). forsaken me The Hebrew collocation brings out the only Living God iutQ more prominent contrast witli idol nonentities. "Me they have forsaken, the Fountain," &c. (ch. 17. 13 ; Psalm cle expresses t?ie right way, the way of the Lord: viz., the moral training which they enjoyed in the Mosaic covenant. 18. now—used in a reasoning sense, not of time, tlie way of Egypt—What hast thou to do with tlie way, i. e., with going down to Egypt ; or what, &c., with going to Assyria i drink . . . waters i. e., to seek rcinvigorating aid from them; so t). 13 and 36; cf. "waters," meaning numerous forces (Isaiah 8. 7). Silior—t. e.. The black river, in Greek Melas (black), the Nile: so called from the black deposit or soil it leaves after the inundation (Isaiah 23. 3). The LXX. identify it with Gihon, one of the rivers of Paradise, tlie rivf:r—Euphrates, called by pre-eminence, the river; figurative for the Assyrian power. In G'25 b. c, the seventeenth year of Josiah, and the fourth of Jeremiah's office, the kingdom of Assyria fell before Babylon, therefore Assyria is hei'e put for Babylon its successor: so in 2 Kings 23. 29 ; Lamentations 5. 6. There was doubtless a league between Judea and Assyria (t. e., Babylon), which caused Josiah to march against Pharaoh-necho of Egypt, when that king went against Babylon: the evil consequence.s of this league are foretold in this verse and v,
30. 0; John 4. 14). broken cisterns—tanks for rain water, common in the East, where wells are scarce. The tanks not only cannot give lorth an everflowing fresh supply as fountains can, but cannot even retain the water poured into them; the stonework within being broken, the earth drinks up the collected water. So, in general, all earthly, compared with heavenly, means of satisfying man's highest wants (Isaiah 55. 1] 2; cf. Luke 12. .33). 1-1. Is lie a liome-born slave—No. " Israel is Jehovah's .son, even His fiist-born" (Exodus 4. 22). Verses 1(3, 18, and .^0, and the absence of any express contrast of the two parts of the nation are against Eichorn's view, that the prophet proposes to Judah, as yet spared, the case of Israel (the ten tribes) which had been carried away by Assyi-ia as a warning of what they might expect if they should still put their trust in Egypt. " Were Isi'a,ers ten tribes of meaner birth lhan Judah? Certainly not. If, then, the former fell before Assyria, .what can Judah hope from Egypt against Assyria?" "Israel" is rather here the whole of the remnant still left in their own laud, i. e,, Judah. " How comes
36. 19. correct . . . rejirove—rather, in the severer sense, chastise . . .punish. [Maurer.] baekslidings— "apostasies;" plural, to express the number and variety of their defections. The very confederacies they entered into were the occasion of their overthrow (Proverbs 1. 31
Isaiah 3.9; Hosea 5.5). know . . . sec— imperative for futures: Thou sJialt know and see to thy cost, my fear rather, "the fear of me." 20. 1—the Hebrew should be pointed as the second person feminine, a form common in Jeremiah: " Tftou Jiast broken," &c. So LXX., and the sense requires it. tliy yoke . . . bands—the yoke and bands which I laid on thee, my laws (ch. 5. 5). transgress —so the Keri and many MSS. read. But LXX. and most authorities read, " I will not serve," t. e., obey. The sense, of English Version is, "I broke thy yoke (in Egypt), &c., and (at that time) thou saidst, I will not trnugress; whereas thou hast (since then) wandered" (from me) (Exr odus 19. 8). lull! . . . green tree—the scene of idolatd'ies (Deuteronomy 12. 2; Isaiah 57.5,7). wanderest—rather, "thou hast bowed down thyself" (for the act of adultery: figurative of shameless idolatry'(Exodus 31. 15, l(i; cf. Job it to pass that the nation which once was under God's special protection (v. 3; is now left at the mercy of the foe tis a worthless slive? The prophet sees this event as if present, though it was still future to Judah (v. 19). 15. llong — Tlie Baljylonian princes (ch. 4. 7; cf. Amos 3. 4). Tne disaster from the Babylonians in the fourth year of Jehoiakim's reign, and again three years later when, rel^'lng on Egypt, he revolted from Nebuchadnezj'.ar, is here referred to (ch. 40. 2; 2 Kings 24. 1, 2). 10. Nopti . . . TaUapanes—Memphis, capital of Lower Egypt, on the west bank of the Nile, near the pyramids of Gizeh, opposite the
31. 10). 31. The same image as Deuteronomy 32. 32; Psalm
80.8,9; Isaiah 5. 1, &c. nnto me—with respect to me. aa. nitre—not what is now so called, saltpetre; but the natron ot Egypt, a mineral alkali, an incru.station at the bottom of the lakes, after the summer heat has evaporated the water: used for washing (cf. Job 9.30; Provei-bs site of modern Cairo. Daphyie, on the Taniljc branch of the Kile, near Pelusium,on the frontier of Eg.vpt towards Palestine. I.salah 30. 4 contracts it, //ane.>. These two cities, one the capital, the other that with which the Jews came most In contact, stand for the whole of Egypt. Tahapanes takes Its name from a goildess, Tphnet. L'-^HAMroLLiON.J 508 a5. 20). soap—poto.s7(, the carbonate of which is obtained Impui-e from burning dirterent plants, especially the kali of Egypt ami Arabia. Mixed with oil it was ustd for washinji. marked—deeply ingrained, indelibly marked; Judah's Confidence Rejected, JEREMIAH III. GocTs Mercy toisards the People.
19.4; 2 Kings 21. 16; Psalm 106.38). See as to innocent blood shed, ntrt as here in honour of idols, but of prophet* for having reproved them, v. 30 ; ch. 26. 20-23. souls i. e., persons, search—I did not need to "search deep" to find proof of thy guilt; for it was "upon all these" thy skirts. Not in deep caverns didst thou perpetrate these atrocities, but openly in the vale of Hinnom and within the precincts of the temple. 35. (Ver. 2!, 29.) 36. gaddest—runnest to and fro, now seeking help from Assyria (2 Chronicles 28. the Hebreiv, Cotham, being equivalent to Cathab. Others translate, " is treasured yj)," from the Arabic. Maueeb, from a Si/rirxc root, is polluted. 33. (Proverbs 30. 12.) Baalim—pium, to express manifold excellency: of. Elohim. aet—consider, the vnlley-^iz., o/i7mnom, or Tophet : sovilh. and east of Jerusalem : rendered infamous by the human
Bacriflces to Moloch in it (cf. ch. 31, 32; 19. 2, 6, 13, 14; 32.
85; Isaiah 3". 33, Note), thou art—omit. The substantive that follows in this verse (and also that in v.H) is In apposition with tlie preceding "thou." dromedary—rather, ayoung she-camel, traversing—iiZ., enfolding; making its ways complicated by wandering hither and thither, lusting after tlie male. Cf. as to the Jews' spiritual lust, Hosea2.6,7. 34. (Ch. 14. G; Job 39.5). " A wild ass," agreeing with " thou" (v. 23). at her pleasure—rather, " in her ardour," viz., in pursuit of a male, snuflfing the windto ascertain where one is to be found. [Maurer.] occasion —either from a Hebrew root, "to meet;" "her meeting (with the mi>le for sexual intercourse), who can avert It?" Or better from an Arabic root: "her heat (sexual im-
16-21), now from Egypt (ch. 37, 7, 8 ; Isaiah 30. 3). 37. him —Egypt, hands upon . . . head—expressive of mourning (2 Samuel 13. 19). in them—in those stays in which thou trustest.
CHAPTER III.
Ver. 1-25. God's Mercy notwithstanding Judah's VlLENESS. Contrary to all precedent in the case of adultery, Jehovah ofters a return to Judah, the spiritual adulteress (v. 1-5). A new portion of the book, ending with ch.
6. Judah worse than Israel ; yet both shall be restored In the last days {v. 6-25). 1. They say—rather, as Hebrew, "saying," In agreement with "the Lord;" v. 37 of last chapter. [Maurer.] Or, it is equivalent to, "Suppose this pulse!, who can allay it?" [Maurer.] all tliey—whichever of the males desire her company. [Horsley.] will not weary themselves—have no need to weary themselves in searcliing for lier. her month—in the season of the year ivhen her sexual impulse is strongest, she puts hercase." Some copyist may have omitted "The word of the Lord came to me," saying, shall he return to her will he take her back ? It was unlawful to do so (Deuterononiy 24. 1-4). sliall not—should not the land be polluted if this were done? yet return (v. 22; ch. 4. 1 ; Zechself in the way of tlie males, so that they have no difficulty in finding her. 35. Withhold, &o.—i. e.. Abstain from incontinence; fig. for idolatry. [Houbigant.] unshod, Ac-do hot run so violently in pursuing lovers, as to tvear out thy shoes: do not "thirst" so incontinently after sexual intercourse. Hitztg thinks the reference is to penances performed barefoot to idols, and the thirst occasioned by loud and continued invocations to them, no hope—(Ch.l8. 12; Isaiah 57. 10.) "It is hopeless," i. e., I mn desperately Te%o\wpA to go on in my own course, strangers—t. e., laying aside the metaphor, strange gods (ch. 3. ari.ah 1. 3; cf. Ezekiel 16. 51, 58, 60.) "KTcvertheless," &<i. (Isaiah 50. 1, note). 3. high places—the scene of idolatries which were spiritual adulteries, in . . . ways sat for them—watching/o)' lovers like a prostitute (Genesis 38. 14, 21; Proverbs 7.12; 2.3.28; Ezekiel 16. 24, 2.5),'and like an Arab who lies in wait for travellers. The Arabs of the desert, east and south of Palestine, are still notorious as robbers. 3. no latter rain — essential to the crops in Palestine ; withheld in judgment (Leviticus 26. 19; cf. Joel
13; Deuteronomy .32. 10). 36. is ashamed—is put to shame. "Thief" (John lb. 1). Israel—i. e., Judah (u. 28). 37. Thou art my father—(Contrast ch. 3. 4; Isaiah 64. 8.) in . . . trouble they will say viz., to God (Psalm 78. 34 ; Isaiah 26.
2. 23). whore's forehead—(Ch.. 8. 12; Ezekiel 3. 8.) 4. from this time—not referring, as Michaelis thinks, to the reformation begun the year before, i. e., the twelfth of Josiah ; it means—now at once, now at last, me—contrasted with the " stock" whom they had heretofore called on as "father" (ch. 2. 27; Luke 15. 18). thou art—rather, "thou wast." guide of . . . youth i. e., husband (ch. 2.
16). Trouble often brings men to their senses (Luke 15.
16-18). 33. But—God sends them to the gods for whom they forsook Him, to see if they can help them (Deuteronomy 32. 37, 38 ; Judges 10. 14). according to the number of thy cities — besides national deities, each city had its tutelary god (ch. 11. 13). 39. plead with me —i. e., contend with me for afflicting you {v. 23, 35), 30.
2 ; Proverbs 2. 17 ; Hosea 2. 7, 15). Husband and father are the two most endearing of ties. 5. he—" thou," the second person, had preceded. The change to the third person implies a putting away of Ged to a greater distance from them; Instead of repenting and forsaking their idols, they merely deprecate the continuance of their punishment. Verse 12, and Psalm 103. 9, answer their question in the event of their penitence, spoken and—rather (God's reply to them), " Thou hast spoken (thus), and yet (all the while) thou hast done evil," &c. as thou couldestr-with (Ch'.5. 3; 6.29; Isaiah 1.5; 9.13.) your children—f. e., your people, you. your , . . sword . . . devoured . . . prophets -(2 Chronicles .36. 16; Nehemiah 9. 28; Matthew 23. 29, 31.) 31. The Hebreiv collocation is, O, the generation, ye, i. e., " O ye who now live." The generation needed only to be named, to call its degeneracy to view, so palpable was It. wilderness—In which all the necessaries of life are wanting. On the contrary, Jehovah was a never-falling source of supply for all Israel's wants in the wilderness, and afterwards in Canaan, darkness lit., darkness of Jehovah, the strongest J?i?6rei« term for darkness; the densest darkness; cf. "land of the shadow of death" (v. 6). We are lords i. e., We are our own masters. We will worship what gods we like (Psalm 12. 4; 82. 6). But it is better to translate from a different Hebrew root: "We ramble at large," without restraint pursuing our idolatrous lusts. 33. Oriental females greatly pride themselves on their ornaments (cf. Isaiah 61. 10). attire girdles for the breast. forgotten me—<Ch. 12. 25; Hosea 8. 14.) 33. Why trimmeat Matjrer translates, " Hoiv skilfidly thou dost prepare thy way," Ac. But see 2 Kings 9. 30. "Trimmest" best suits the Image of one decking herself as a harlot, way—course of life, therefore accordingly. Or else, " nay, thou hast even," <tc. also . . . wicked one»—even the wicked harlots, i. e. (laying aside the metaphor) even the Genttles who are wicked, thou teachest to be still more so. (Grotius.] 34. Also—Not only art thou polluted with Idolatry, but also with the guilt of shedding innocent blood. [Maukkr.J Rosenmuller not so well translates, "even in thy skirts," Ac, t. e., there is no part of thee (not even thy skirts) that is not stained with innocent blood (ch. all thy might; with incorrigible persistency. [Calvin.] 6. From here to ch. 6. 30, Is a new discourse, delivered in Josiah's reign ; it consists of two parts, the former extending to ch. 4. 3, in which he warns Judah from the example of Israel's doom, and yet promises Israel final restoration the latter a threat of Babylonian invasion; as Nabopolassar founded the Babylonian empire, 625 b. c, the seventeenth of Josiah, this prophecy is perhaps not earlier than that date (ch. 4. 5, &c. ; 5. 14, Ac; 6. 1, Ac; 22.); and probably not later than the second thorough reformation In the eighteenth year of the same reign, backsliding— lit., apostasy ; not merely apostate, but apostasy itself, the essence of it (v. 14, 22). 7. I said— (2 Kings 17. 13.) sister— (Ezekiel 16. 46 ; 23. 2, 4.) 8. I saw that, though (whereas) it was for this very reason (namely), because backsliding (apostate) Israel had committed adultery I had put her away (2 Kings 17. 6, 18), and given her a bill of divorce, yet Judah, Ac. (Ezekiel 23. 1}, Ac.) bill of Aivoi ce—lit., a " writing ot cuttings off." The plural implies the completeness of the severance. The use of this metaphor here, as in the former discourse (v. 1), Implies a close connection between the discourses. The epithets are characteristic
Israel "apostate" (as the Hebrew for "backsliding" is better rendered); Judah, not as yet atterly apostate, but Promises to the Penitent. JEEEMIAH IV. God Calletn Israel hy His PromiM. treichermis or faithless, also—herself also, Jike Israel. 9. tion must be still future dsalah 11. 12, 13; Ezekiel 37. 1&-22; Hosea 1. 11). north—( F. 12.) land . . . given . . . Inheritance—(Amos U. Ip.) 19. The good land covcnantea to Abraham is to be restored to his seed. But the question arises. How shall this be done? put . . . among
It—some take this verse of Judah, to whom the end of i'.
8 refers. But v. 10 puts Judah in contrast to Israel in this verse. "Yet for all this," referring to the sad example of Israel; if u. 9 referred to ,7wdaA, "she" would have been written in r. 10, not" Judah." TranMate, "It (the putting. . . clilldx-en—the Greek for adoption means, lit., putting among the sons, the children— i. e., 'mj/ children. "How shall I receive thee back into my family, after thou hast so long forsaken me for idols?" The answer is, they would acknowledge Him as " Father," and no longer turn away from Him. God assumes the language of one wondering how so desperate apostates could be restored to His family and its privileges (cf. Ezekiel 37.3; Calvin makes it. How the race of Abraham can be propagated again, being as it were dead); yet as his purpose has decreed it so. He shows how it shall be eflected, viz., they shall receive from Him the spirit of adoption to cry, "My Father" (John 1. 12; Galatians 4. 6). The elect are "cliildreu" already in God's purpose; this is tlie ground of the subsequent realization of this relationship (Ephesians 1. av, ay of Israel) had c-onie to pass through . . . whoredom; and (t. e.,for) she (Israel) had defiled, the land," &c. [MauEKR.] EnglishVersion, however, may be explained to I'efer to Israel.. lig Jilness—"infamy." [Ewald.] Maurek not so well takes it from Hebrew root, "voice," "fame." 10. yet—notwitlistanding the lesson given in Israel's case of the fatal results of apostasy, not . . . -whole Iiesil-t— The reformation in the eis;late,enth year of Josiah was not thorough on the part of the people, for at his death they relapsed into idolatry (2 Chronicles 34. 33; Hosea 7. 11). 11. justified herself—has been made to appear almost just (i. e., comparatively innocent) by the surpassing guilt of Judah, who adds hypocrisy and treacherj'- to her sin; and who had the exam]ile of Israel to warn her, but in vain (cf. EzekLel 16. 51 ; L'.'i. 11). more than—in comparison with. 1!J. Go—not actually; but turn and proclaim towards
5; Hebrews 2.13). pleasant land—(Ch. 11.5; Ezekiel 20. 6;"Daniel 11. 16, iWnrf/m.) heritage of . . . liosts—a heritage the most goodly of all nations [Macrer]; or a "heritage possessed by powerful hosts" (Deuteronomy 4.38; Amos 2.9). The rendering "splendours," instead of "hosts," is opposed by the fact that the Hebrew for "splendour" is not found In the plural. 20. Surely— Rather, husband lit., friend. 21. In harmony with the preceding promises of God, the penitential confessions of Isriel are heard, high places—The scene of their idolatries is the scene of their confessions. Cf. v. 23, in which they cast aside their trust in tliese idolatrous
Vie north (Media and ^.s.yj/nct, where the ten tribes were located by Tiglaf h-pileser and Shalmaneser, 2 Kings 15.
29; 17. 6; IS. 9, 11). Eeturii . . . toackslidiins— //rbr^-it;, Shubah, Meshubah, a, play on sounds. In order to e.xcite Jndah to godly jealousy (Romans 11. 14), Jehovali addresses the exiled ten tribes of Israel with a loving invitation, cause . . . anger to fall lit., I will not let fall my countenance (cf. Genesis 4. 5, 6; Job 29. 3), i. e., I will not cc/i:'(?JMe to frown on you. keep anger is to be supplied {Note, v. r>i. -13. Only aeknowledge—(Deuteronomy 30. 1, 3; Proverbs 28. 13.) scattered 'thy -ivaya, &c.—(Cli. 2.25.) Not merely the calves at Bethel, but the idols in every direction, were the oljjects of their worship (Ezekiel Ifi. liig'n places. The publicjty of their penitence is also implied (cf. ch. 7. 29; 48.38). 32. Jehovah's renewed invitation (r. 12, 14) and their Ijjimediate response, heal—forgive (S Chronicles 30.18, 20; Hosea 14.4). nnto tliee— Rather, "in obedience to thee;" lit., for thee. [Ro.sENMUI.ler.] 33. multitude of mountains—i. e., the multitude of gods worshipped on them (cf. Psalm 121.1, 2, Margin). 34:. shame i. e., the idols, whose worship only covers us with shame (ch. 11. 13; Hosea 9. 10). So far from bringing us "salvation," they have cost us our cattle and even our children, whom we have sacrificed to. them. 35. (Ezra 9.7.) CHAPTER IV.
15, 24, 25). I*. I am matricd lit., I am Lcr-.l, i. e., husband to you (so eh. 31. 32; cf. Ilosea 2. 19, 20; Isaialt 54. 5). GeweNIUS, following the LXX. version of ch. 31. 32, and Paul's quotation of it, Hebrews 8. 9, <)"a)iita<e«, " I have rejected you;" so the corresponding Arabic, sinCL the idea of lordmay pass into that of ioo/riny rfoitn tz/wn, and .so ?'cjeciiny. But IjXX. in t/iis passage translate, "I will be Lord over you." And tlie "for" has much more force in English Version than in that of Geseniu.S. The Hebrew hardly admits the rendering though. [IIengstenberg.] take you one of a city—Though but one or two Israelites were in a (foreign) city, they shall not be forgotten; all Bhall be restored (Amos 9. 9). So, In the si)iritual Israel, God gathers one convert here, another there, Into His Churcli; not the least one Is lost (Matthew
Ver. 1-31. Continuation of Address to the Tk Tribes of Lsraei, (v. l, 2). The PROi-UE'r Turns aoai-N TO Judah, to whom he had Originally been Sent (t). 3-Sl). 1. return . . . return—play on words. " If thou wouldest return to thy land (thou must first), return {by conversion and repentance) to me." not remove—no longer be an unsettled wanderer in a strange land. So Calu (Genesis 4. 12, 14). 3. And thou—Rather, " And (/'(carried on fromt). 1) tliou shalt swear, ' Jehovali liveth,' in truth,"
IS. 14; Romans 11. 5; cf. ch. 24. 40, 41). familja clan, or trilie. 15. pastors—not religious, but civil rulers, as Zerubbabel, Nehomiah (ch. 23. 4; 2. S). 10. they shall no more say—Tlie Jews shall no longer glory in the j)Ossession of t)u' arlc; it shall not be missed, so great Bhall be the blessings of the new dispensation. Tlie throne of the Lord, present Himself, shall eclipse and put out of mind the ark of I lie covenant and the mercy-seat between the cheruliim, God's former throne. The ark, containing
&c., i. e., if thou shalt worship Him (for we swear by the God whom we worship; cf. Deuteronomy (i. 13; 10.20; Isaiah 19. IS; Amos 8. 14) in sincerity, &c. and the nations — Rather, this is apodosis to the "if;" t/ieiishall tha nations bless themselves in (by) Him" (Isaiali tio. 10). Tha conversion of the nations will be the consequence of (.he two tables of the law, disappeared at the Baliylouian captivity, and was not rrstored to the second temi)lo, implying that the symbolical "glory" was to be superseded by a "greater glory" (Ilaijgai 2.9). neither . . . visit It Rather, " neitiicr shall it be missed" (so in ch. 2-3. 4). done --Rather, "neither shall it (the ark) be made (i. e., be leBtored) any more." |Mauker.] 17. Jerusalem—/Ac ?()/if)?e
Israel's conversion (Psalm 102.13,15; Romans 11. 12, 15). 3. Transition to Judah. Supply mentally. All wlilch (the foregoing declaration as to Israel) applies to Juilah. and Jerusalem— (. e., and especially the men of Jerusalem, as being the most prominent in .Uulea. llrcalc . . , fallow ground— I. <>., Repent of your idolatry, and so be prepared to serve the Lord in truth (Uosea 111.12; Jlatthew 13.7). The unhumbled heart is like ground which may be improved, being let out to .us for that purpose, but which is as yet fallow, overgrown with weeds, its natural product. 4. Ueinovo your natural corrup Uon of heart (Deuteronomy 10. Iti; 30.6; Romans 2. "29; Colos.-iiaiis city, not merely the temple. As it has been the centre of llie //c6rc)(Mlicocracy, so it shall be the point of attraction to thewliole earth (Isaiah 2.2-4; Zechari.-ih 2.-10, 11;
14. l(i-21). throne of . . . Lord—The Shekinali, t liesyml)ol of God's peculiar nearness to Israel (Deuteionomy 1.7)
Mliall be surpassed l)y the antitype, God's own t hrone in Jerusalem (I'salm 2. 6, 8; Kzekiel 34. 2.'i, 21 ; Zechariuh 2. 5). Imagination—Rather, as Margin, " the obstinacy" or .sliihborniwss. IS. .Tiidali . . , Israel . . . together—Two distinct apostasies, that of Israel and that of Judali, were foretold (t). 8, lU). Tlie two have never been united since th« Babylonish captivity, tlierefore their joint restora5J0
2. 11). 5. cry, gatlier together Ratlnir, " cry full'/," i.e., loudly. The Jews arc warned to take measures against the lmi')ending t'haldean invasion (cf. cli. S. 14). G. Zloii —the standard toward Zion intimated tl)at the people of the surrounding country were to fly to it, as being the Ood Fxhorteth Judah to Repeniamx, JEREMIAH V. His JuJr/mmls upon the Jews. strongest of their fortresses.. 7. Hon—Nebuchadnezzar and the Chaldeans (eh. 2. 1.5; 5. 6; Daniel 7. 11). Uls thi< Iift of the scene (cf. Isaiah 24. 19; .31. 111. witliout form and voi<l—reduced to tlie primeval ehjios ((fentsis J.2j. 2*. mountnihs—(Isaiali 5. 2.5.) niovetJ lij;5i(ly—Khook vehemently, ay. no man . . . bii-iJs-uo vestige of the human, or of tlie feathered creation, is to be seen (Ezekiel
-'lair; Babylon, destroyer of tlie Gentiles — Rather, "the nations" (ch. 2.5.9). 8. Nothing Is left to the Jews but to bewail their desperate condition, anger . . . not tnmed bacU—(Isaiah 9. 12, 17, 21.) 9. heart—the wisdom
38. 20; Zt'phaniah 1. 3). 20. frt Ulful ilavr—Hebrew, Carmel. a wilderness Hebrew, "lite wilderness," in contrast to "the fruitful place:" the greatdesert, where Carmel w.as, tliere is now the desert of Arahia. [Maurkr.] cities—in contrast to the fruitful place or field. 27. Full end—utter destruction : I will le-ave some hope of restoration (ch. 5.10, 18; 30.11; 40, 28; cf. Ieviticus 20.44). 188. For this—On account of the desolations just described (Isaiah .5. 30; Hosea 4. 3). .not repent-(Numbers 2:1 19.) 29. whole city—Jerusalem: to it tlie inhabitants of the country had fled for refuge; but wlien it, too, is likely to of the most leading men will be utterly at a loss to devise means of relief. 10. thon hast . . . deceived—God, having even the false prophets in His hands, is here said to do thatwliich for inscrutable purposes He permits them to do (Exodus 9. 12; 2 Th.essalonian8 2. U; cf. ch. 8. 1-5; which passage shows that the dupes of error were «e//-prepar€d for it, and that God's predestination did not destroy their moral freedom as voluntary agents). The false prophets foretold "peace," and the Jews believed them; God overruled this to His purposes (ch. 5. 12; 14.1.3; Ezekiel 11.9). soul—Rather, "reacheth to the life." 11. drywlnd—the simoom, terrific and destructive, blowing from the southfall, they flee out of it to hide in the "thickets." Henderson translates, "every city." noise—tlie mere noise of the hostile horsemen shall put you to flight. 30. when thou art spoiled—rather, " thou, O destroyed one." [JlAUKBK.] rcntest . . . face with painting—Oriental females paint their eyes with stibiuiil, or antimony, to make them look full and sparkling, the black margin causing the white of the eyes to appear the brighter by contrast east across the sandy deserts east of Palestine. Image of the invading Babylonian army (Hosea 1.3. 15). Babylon
In its turn shall be visited by a similar " destroying wind" (ch. 51. 1). of . . . high places—f. e., that sweeps over tiie high places, dangliter—t. e., the children of my people, not to fan—a very different wind from those ordinary winds employed for fanning the grain in the open air.
(2 Kings 9. 30). He uses the term distcndcst in derision of tlieir effort to make their eyes look large [Maurek]; or
13. fnli . . . from those places—Rather, "a wind /uHer else, rentest, i. e., dost lacerate by punyturing the eyelid in order to make the antimony adhere. [Rosenmuli.er.] So the Jews use every artifice to secure the aid of Egypt against Babylon, face—rather, thy eyes (Ezekiel 23. 40). 31. angsilsh—1)22., occasioned by the attack of the enemy, daugliter of Zion—There is peculiar beauty in suppressing the name of the person in trouble, until that trouble had been fully described. [Henderson.] hewaileth herself—rather, "draweth her breath short" [Horsi.,et]' (i. e., more impetuous) than those ivinds" (which fan the corn) (r>. 11). [Rosenmuller.] unto me—for me, as my Instiument for executing my purpose, sentence—:;'7(dflrments against them (ch. 1.16). 13. clouds— continuing the metaphor in d. 11, 12. Clouds of sand and dust accompany the simoom, and after rapid gj'rations ascend like a pillar, eagles—(Deuteronomy 28.49; Habakkuk
1. 8 ) "Woe \mto us-^The people are graphically presented before us, without it being formally so stated, bursting out in these exclamations. 1*. Only one means of deliverance is left to the Jews— a thorough repentance. Gesexics translates, "How long wilt thou harbour vain thoughts?" &c. vain thoughts viz., projects for deliverance, such' as enlisting the Egyptians on their panieth. spreadcth . . hands—(Lamentations 1, 17.)
CHAPTEE V.
Ver. 1-31. The Cause of the Judgments to be inflicted IS THE Universal Corrurtion of the People. 1. a man—As the pious Josiah, Baruch, and Zephaniah lived in Jerusalem at that time, Jeremiah must here mean tlie ma.ss of the people, the king, his counsellors, the false prophets, and the priests, as distinguished from the faithful few, whom God had openly separated from the reprobate people; among the latter not even owe just person was to be found (Isaiah 9. 16) [Calvin]; the godly, moreover, were forbidden to intercede for them (ch. 7. 16; Bide. 1.5. For . . . from Dan—The connection is: There
Is danger in delay; for the voice of a messenger announces the approach of the Chaldean enemy from Dan, the northern frontier of Palestine (ch. 8.16; cf. v. 6; ch. 1. 14). Mount Ephralm—which borders closely on Judah ; so that the foe is coming nearer and nearer. Dan and Bethel \n Ephraim were the two places where Jei-oboam sat up the idolatrous calves (1 Kings 12. 29); just retribution. IG. The neighbouring foreign "nations" are summoned to witness Jehovah's judgments on His rebel people (ch. 6. 18, 19). watchers—t. e., besiegers (cf. 2 Samuel 11.10); "observed" or watched, i.e., besieged, their voice—the war-shout. 17. keepers of a fleld—nietaplior from tliose wlio watch a field, to frighten away, the wild cf. Genesis 18. 23, &c. ; Psalm 12. 1 ; Ezekiel 22. 30). see . ". . know—look . . . ascertain, judgment—justice, righteousness, pardon it—rather, her. 2. (Titus 1. 16.) swear falsely—not a judicial oath ; but their profession of the worship of jehovah is insincere (v. 7; ch. 4. 2).- The reformation under Josiah was merely superficial in the case of the majority. 3. eyes upon the truth—(Deuteronomy 32. 4; 2 Chronicles 16.9.) "Truth" is in contrast with "swear falsely" (v. 2). The false-professing Jews could expect nothing but judgments from the God of truth, stricken . . . not grieved—(Ch. 2. 30; Isaiah 1.5; beasts. 18. (Ch. 2. 17, 19; Psalm 107. 17.) this Is thy wickedness—i. e., the fruU of thy wickedness. 19. The prophet suddenly assumes the language of the Jewisli State personified, lamenting its affliction (ch. 10. 19, 20; 9.
1,10; Isaiah 15.5; cf. Luke 19.41). at my very l»eart— Hebrew, at the walls of my heart; the muscles round tlie heart. There is a climax, the " bowels," tlie pericardium, the "heart" itself, maketh . . . nolae—moaneth. [Henderson.] alarm—the battle-shout. SJO. Destruction . . , cried—Breaisii upon breach is announced (Psalm 42. 7; Ezekiel 7. 2ii). The war "trumpet" . . . the battle-shout
9. 13.) refused . . . correction—<Ch. 7. 28 ; Zephaniah 3.2.) 4. poor—rather, "the poor." He supposes for the moment that this utter depravity is confined to the uninstructed poor, and that he would find a different state of things in the higher ranks : but there he finds unbridled profligacy. 5. they have known—rather, "they must know." The prophet supposes it as probable, consideftng tLeir position, but these—I found tlie very reverse to be . . . the "destructions" . . . the havoc throughout "the whole land" . . . the spoiling of the shepherds' "tents" (ch. 10. 20; or, "tents" means cities, which should be overthrown as easily as tents [Calvin]), form a gradation. 31. Judah in perplexity asks. How long is this state of tilings to continue? 'ii. Jehovah's reply; they cannot be otherwise tlian miserable, since they persevere in sin. The repetition of clauses gives greater force to the sentiment, wise . . . evil ... to do good . . . no knowledge—reversing the rule (Romans 16.19) "wise unto . . . good, simple concerningevil." !J3. Graphic picture of tlie utter desolation about to visit Palestine. "I beheld, and Ji)!" four times solemnly repeated, heightens the awful eifect tlie case, hurst . . . bonds-set God's law at defiance (Psalm 2. .3). 0. lion . . . wolf. . . leopard—the strongest, the most ravenous, and the swiftest, respectively, tif beasts: Illustrating the formidable character of the Babylonians, of the evenings—others not so well translate, of the deserts. The plural means that it goes forth every eveninrj to seek its prey (Psalm 101. 20; Habakkuk 1. 8; Zephaniah 3. 3). leopard . . . watch . . . cities—(Hosea 13. 7.)
It shall lie In wait about their cities. 7. It would not be consistent with God's holiness to let such wickednesa
Judgments upon the Jews for Impiety. JEREMIAH VI. ZMs Foes prepare War against Jier. to the beginning of December. The "latter," or spring pass unpunished, s-vyorii by {v. 2; ch. 4.2); i. e., worra-in in Palestine, falls before harvest in March and April, and is. essential for ripening the craps (Deuterohomy 11. ship2)ed. no go»ls—(Dtutei'onomy 32. 21.) fed ... to tlie full—so the Keri {Hebrew Margin) re Dls.. God's bountifulness is contrasted witli theirapostasy (Deuteronomy 32.
14; Joel 2.23). weeks of . . . harvest— the seven weeks between passover and pentecost, beginning on the 16tli of Nisan (Deuteronomy 16. 9). By God's special providence no rain fell in Palestine during the harvest weeks, so that liarvest work went on without interruption (see Genesis
15). Prospei'ity, tlie gilt of God, designed to lead men to Him, often prodiu-rs tlie opposite effect. The Hebrew Chetib (text) reads: " I bound them (to nie) by oath," viz., In the marriage covenant, sealed at Sinai between God and 8.22). 25. National guilt liad caused the suspension of these national mercies mentioned in v. 24 (of. ch. 3. 3). 26. (Proverbs 1. 11, 17, 18 ; Habakkuk 1. 15.) as he that setteth snares—rather, "as fowlers crouch." [Maurer.] trap
Israel; in contrast to which stands their "adultery:" the antithesis favours tliis. adtiltcry . . . harlots' Uotises— spiritually: idolatry in temples of idols; but literal prostitution is also included, being frequently part of idol-wor Bhip: e. g., in the worship of the Babylonian Mylitta. 8. iu tlie moriilng—(Isaiah 5.11.) "Rising early in the morning " is a phrase lor unceasing eagerness in any purlit., destruction: the instrument of destruction, catch men—not as Peter, to save (Luke 5. 10), but to destroy men. 27. full of deceit—full of treasures got by deceit. rich—(Psalm 73. 12, 18-20.) 28. shine—the effect of fatness on the skin (Deuteronomy 32. 15). They live a life of selfindulgence, overpass . . . the wicked—exceed even the Gentiles in wickedness (ch. 2. 33; Ezekiel 5.6, 7). judge not . . . fatherless—(Isaiah 1. 23). yet . . . prospei-—(Ch. suit; such was the Jews' avidity after idol-worship. Matjrek translates from a different Hebrew root, "continually wander to and fro," inflamed with lust (ch. 2. 23). But JSnglish Version is simpler (cf. ch. 13. 27; Ezekiel 22. 11). 9. (Ver. 29; ch.9. 9; 44.22.) 10. Abrupt apostrophe to the Babylonians, to take Jerusalem, but not to destroy the na-
12. 1.) 29. (Ver. 9; Malachi 3. 5.) 30. (Ch. 23. 14; Hosea 6.
10.) 31. hear rule by their means— lit., accoixling to their hands, ii e., under their guidance (1 Chronicles 25. 3). As a sample of the priests lending themselves to the deceits of the false prophets, to gain influence over the people, see ch. 29. 24-32. love to Iiave it so—(Micah 2. II.) end thereof—the fatal issue of this sinful course, when Divine judgments sliall come. tion utterly (JVote, ch.i. '17).. Ijattlements—rather, tendrils [Matjrer]: the state being compared to a vine (ch.l2. 10), the stem of which was to be spared, while the tendrils (the chief men) were to be removed. 11. (Ch. 3. 20.) 13. belleddenied. It is not lie—rather, "(Jehovah) is not He," i. e., the true and only God (ch. 14. 22; Deuteronomy 32.39; Isaiah 43. 10, 13). By their idolatry they virtually denied Him. Or, referring to what follows, and to v. 9, "(Jehovah)
CHAPTER VI. is not," viz., about to be the punisher of our sins (cli. 14. 13; Isaiah 28. 15). 13. Continuation of the unbelieving language ol the Jews, tlie jiropliets—who prophesy punishment coming on us. tlie word—the Holy Spirit, w!io speaks through true prophets, is not in therh. [JMaurer.] Or Ver. 1-30. Zion's Foes prepare War against heb: HER Sins are the cause. 1. Benjamin-Jerusalem was situated in the tribe of Benjamin, which was here separated from that of Judah by the valley of Hinnom. Though else, "There is no word (Divine communication) In them" (Hosea 1. 2) [Rosenmui-ler]. thus, &c.—their ill-omened prophecies shall fall on themselves. lA. ye . . . thy . . , this people—He turns away from addressing the people to the prophet; implying that He puts them to a distance from Him, and only communicates with them through his prophet (v. 19). fire. . . . wood—Thy denunciations of judgments shall be fulfilled, and shall consume them as it was inhabited partly by Benjamites, partly by men of Judah. he addresses the former as being his own countrymen, hlow . . . trumpet . . . Tekoa Tikehu, Tekoa form a play on sounds. The birth-place of Amos. Beth-liaC" cerem—meaning in Hebrew, vineyard-house. It and Tekoa were a few miles south of Jerusalem. As the enemy came from the north, the inhabitants of the surrounding country would naturally flee southwards. The fire-signal on the hills gave warning of danger approaching. 2. likened—rather, "I lay waste." IJt., "O comely and delicate one, I lay waste the daughter of Zion," i. e., thee. So Zechariah 3. 9, " before Joshua," i. e., before thee. [Maurer.] 3. shepherds — hostile leaders with their armies (ch. 1. 15 ; 4. 17 ; 49. 20 ; 50. 45). fcetl—They shall consume each one all that is near him; lit., "his hand," i. e., the place which he occupies (Numbers 2. 17; Note, Isaiah fire does wood. In ch. 23. 29 it is the penetrating energy of fire which is the point of comparison. 15. (Ch. 1. 15; 6.22.) Alluding to Deuteronomy 28. 49, &c. Israel—<. e., Judah. mlglity — from an Arabic root, enduring. The fourfold repetition of "nation" heightens the force, ancient—The Chaldeans came originally from the Carduchian and Armenian mountains north of Mesopotamia, whence they Immigrated into Babylonia; like all mountaineers, they were brave and hardy (Note, Isaiah 23. 13). language . . . Knowestnot—Isaiah 36. 11 shows that A^-amaic was not understood by the jnultitude, but only by the educated
56. 5). 4, 5. The invading soldiers encourage one another to the attack on Jerusalem. Prepare lit.. Sanctify wor, classes. [Maurer.] Hj;nderson refers It to the original languar/e of tlie Babylonians, which, he thinks, they brought with them from their native liills, akin to the Persic, not to the Aramaic, or any other Semitic tongue, the parent of the modern Kurd. 10. open sepulchre t. e.. Proclaim it formally with solemn rites; the invasion was solemnly ordered by God (cf. Isaiah 13. 3). at noon the hottest part of the day when attacks were rarely made (ch. 15. 8 ; 20. 16). Even at this time they wished to attack, such is their eagerness, woe unto us—The words of the' invaders, mourning the approach of night which would suspend their hostile operations; still, even in spite of the darkness, at night they renew the attack {v. 5). 6. cast —Hebrew, pour out; referring to the emptying of the baskets of earth to make the mound, formed of " trees" and earth-work, to overtop the cit.v walls. The " trees" were also used to make warlike engines with, this—pointing the invaders to Jerusalem, visited — i. e., punished, wholly oppression—or join "wholly" with "visited," (Cf. Psalm 5.9.) Their quiver is aU-devouring, as the grave opened to receive tlie dead : as many as are the arrows, so many are the deaths. 17. (Leviticus 26. 16.) 18. (Ver. 10; ch. 4. 27.) Nevertheless Not ctcti. in those days of judgments, God will not utterly exterminate Ills people. 19. Retribution in kind. As ye have forsaken me (ch. 2. 13), so shall ye btforsaken by me. As ye have served strange (foreign) gods in your land, so shall ye serve strangers (foreigners) In a land not yours. Cf. the similar retribution in Deuteronomy 28. 47, 48. 21. eyes, . . . and ears, and translate, "and yet" (cf. Deuteronomy 29. 4; Isai.ih 6. 9). Having powers of perception, they did not Hse them: still they were responsible for the exercise of them. H'i. sanil—though made up of particles easily shifting about, I render it sutllclent to curb the violence of the sea. Such is your monstrous perversil,y, that the raging, senseless sea sooner obeys me, than ye do who profess to be intelligent [Cai.vin] (Job 26. 10; 38.10, 11; Proverbs 8. t. e., she is altogether (in her whole extent) to be punished. [Maurer.] 7. fountain—rather, a ivell dug, from which water springs ; distinct from a natural spring or fountain, casteth out catisctli to flow ; lit., caiuieth to dig, t he cause being put for the effect (2 Kings 21. 16, 24; Isaiah 57. 20). me—Jehovah. 8. Tender appeal in the midst of threats. depart — Hebrtnv, "be tm-n away:" Jehovah's allectlon making Him unwilling to depart; His attachment to Jerusalem was such that an effort was needed to tear lilmself from It (Ezekiel 23. 18; Hosea 9. 12; 11. 8). 9. The Jews are the grapes, their enemies the unsparing gleaners.
29; Revelation 15. 4). )43. (Ch. 6. 28.) 84. rain . . . former, , , latter—the " tornier" falls from the middle of October
I/ie Prophet Lamentelk the JudgmenU JEREMIAH Vir. of Ood because of the People's Sins. turji back . . . hand—again and again bring freslilygathered liaiullals to the bafelcets; referring to the repeated carrying away of captives to Babylon (ch. 52. 28-30; Zion" (v. 23); caution to the citizens of Jerusalem not to expose themselves to the enemy by going outside of the city walls, sword of the enemy lit., there is a sword to the enemy ; the enemy hath a sword. 26. wallow ... In ashes—(Ch. 25. 34 ; Micah 1. 10.) As they usually in mourning only "cast ashes on the head," wallowing in them means something more, viz., so entirely to cover one's self with ashes as to be like one who had rolled in them (Ezekiel 27. 30). as for an only son—(Amos 8. 10 ; Zechariah 12. 10.) lamentation lit., lamentation expressed by beating the breast. 27. tower . . . fortress—(ch. 1. 18), rather, "an assayer (and) explorer." By a metaphor from metallurgy in v. 27-30, Jehovah, in conclusion, confirms the prophet in his office, and the latter sums up the description of the reprobate people on whom he had to work. The Hebrew for "assayer" {English Version, " tower") is from a root to try metals. " Explorer" {English Version, " fortress") is from an Arabic root, keen-sighted
2 Kings 24. 14; 25. U). 10. ear Is unclrciimclsed — closed against tlie precepts of God by the foreskin of carnality (Leviticus 2C. 41 ; Ezekiel 44. 7; Acts 7. 51). word ... reproach—(Ch. 20. 8.) 11. fury of . . . Lord—His denunciations communicated to the prophet against Judah. weary with holding in— {Ch. 20. 9.) I will pour—or else imperative: the command of God (see u. 12), "Pour
It out." [Maitrer.] aged . . . full of days—The former means one becoming old; the latter a decrepit old man [Maueek] (,Tob 5.26; Isaiah 65.20). 13. The very punishments threatened by Moses in the event of disobedience to God (Deuteronomy 2S. 30). turned— transferred. 13.
8. 10; Isuiiih 56. 11; Micah 3. 11.) 14. hurt—the spiritual wound, slightly—as if It were but a, slight wound; or, in a slight man ner, pronouncing all sound wliere there is no soundness, saying— viz., the prophels and priests or a ii/eftret/; root, CMttutsr, t. e., separating the metal from the dross. [Ewald.] Gesenius translates as English Version, "fortress," which does not accord with tlie previous "assayer." 88. grievous rcolte Tca—Ut., contumacious of the contumcu Hous, i. e., most contumacious, the Hebrew mode of expressing a superlative. So " the strong among the mighty," t. e., the strongest (Ezekiel 32. 21). See ch. 5.
(y. 13). Whereas they oaglit to warn the people of impending judgments and the need of repentance, they say these is nothing to fear, peace—including soundness. All is sound in the nation's moral state, so all will be peace as to its political state{ch. 4. 10; 8. 11; 14. 13; 23. 17; Ezekiel
13. 0, 10 ; 22. 2S). 15. Ro.SENMTil,l,ER translates, " They oug/U
23; Hosea 4. 16. walking with slanders—(ch.- 9. 4.) "Going about /or <7te purpose o/ slandering." [Maurer.] brass, &c. i.e., copper. It and "iron" being the baser and harder metals expi-ess the debased and obdurate character of the Jews (Isaiah 48. 4; 60. 17). ,'39. bellows to hace been ash.amed, because," &c., "but," the liebrew verb often expressing, not the action, but the duty, to perform it, Gienesis 20. 9 ; Malachl 2. 7). Maurer translo Ues, "They shall be put to shame, for they commit abomination; nay (the prophet correcting himself), there is no shame in them" (ch. 3. 3; 8. 12; Ezekiel 3. 7; Zephaniah 3.
, . . burned—so intense a heat is made that the very bellows are almost set on fire. Rosenmuller translates not so well from a Hebrew root, "pant" or "snort," referring to the sound of the bellows blown hard, lead—employed to separate the baser metal from the silver, as quicksilver
5). tlieni that fall—they shall fall with the rest of tlielr people who are doomed to fall, t. e., I will now cease from words; I will execute vengeance. [Calvin.] 16. Image from travellers who have lost their road, stopping and inquiring which is the right way on whicii they once had been, t)ut from which they have wandered, old paths Idolatry and apostasy are the modern way; the worship of God the old way. Evil is not coeval with good, but a modem degeneracy from good. The forsaking of God is not, in a true sense, a "way cast up" at all (ch. 18.15; Psalm 13!). 24; Malachi 4. 4). rest-(Isaiah 28. 12; Matthew is now used. In other words, the utmost pains have been used to purify Israel in the furnace of af Siction, but in vain (ch. 5. 3; 1 Peter 1. 7.) consumed of the lire—In the Clietib or Hebrew test, the " consumed" is supplied out of the previous " burned." Translating as RcjENMULLKU, "pant," this will be inadmissible ; and the Keri {Hebrew margin) division of the Hebrew words will have to be read, to get " is consumed of tlie fire." This is an argument for the translation, "are burned." fovmrter—the refiner, wicked . . . not plucked away—answering to the dross which has no good metal to be separated, the mass being all dross. 30. Rei>robate—Silver so full of alloy as to be utterly worthless (Isaiah'l. 22). The Jewswere fit only for rejection.
11. 29.) 17. watchmen—prophets, whose duty it was to announce impending calamities, so as to lead the people to repentance (Isaiah 21. 11; 58. 1; Ezekiel 3. 17; Habakkuk
2L 1). 18. congregation-parallel to "nations;" it therefore means the gathered peoples who are invited to be witnesses how great is the perversity of the Israelites {v. 16, 17), and that they deserve the severe punisltment about to be inflicted on them {v. 19). what Is among them— what deeds are committed by the Israelites (v. 16, 17). [Maurer.] - Or, "what punishments are about to be inflicted on them." [Calvin.] 19. (Isaiah 1. 2.) fruit of CHAPTER VII.
Ver. ISi. Chapters 7.-9. Deliverbb. in the Beginv KING OP JEHOIAKIM'S ReIGN, ON THE OCCASION OF SOME Public Festival. The prophet stood at the gate of tho temple in order that the multitudes from the country might hear him. His life was threatened, it appears from ch. 26. 1-9, for this prophecy, denouncing the fate of Shiloh as about to befall the temple at Jerusalem. The prophecy, given In detail here is summarily referred to there. After Josiah's death the nation relapsed into idolatry, .through Jehoiaklm's bad influence; the worship of Jehoviih was,- however, combined with it (d. 4, 10). 2. the gate—i. e., the gate of the court of Israel within that of the women. Those whom Jeremiah addresses came through the gate leading Into the court of the women, and the gate leading into the outer conrt, or court of tlie Gentiles ("these gates"). 3. caiise you to dwell—per-w»« you still to dwell (ch. 18. 11; 20. 13). 4. The Jews falsely thought that because their temple had been chosen by Jehovah as His peculiar dwelling, it could never be dest-toycvl. Men think that ceremoni.al observances will saporsede the need of holiness (Isaiah 48. 2; Micah 3.;.H). . The triple repetition of "the temple of JehovahV expresses the intense confidence of the Jews (see ch. 22, 29-; Jsaiah 6. 3). these—the temple buildings which the prophet points to with his finger (t). 2). 5. For— ISut. [Mauhkk.] judgmeut tstioe (ch. 22. 3 1, this ulace—thisclty/aad land (v. 7/.
. . . thoughts—(Proverbs 1. 31.) nor to my law, but rejected it—lit., " and (as to) my law they have rejected it." The same construction occurs. Genesis 22. 24. 20, L,it., "To what purpose is this to me, that incense cometh to me?" Incense . . . cane—(Isaiah 43. 24; 60. 6.) No external services are accepted by God without oliedience of the heart aii<l life (ch. 7. 21 ; Psalm 50. 7-9; Isaiah 1. 11 ; Mlcah
6. 6, ifec). Kiveet . . . rweet—antithesis. Your sweet cane is not sveet to me. The calamus. 21. stumbling-blocks —Instruments of the Jews' ruin (cf. Matthew 21. 44 ; Isaiah
8. 14 ; 1 Pet<'r 2. 8). God Himself (" I") lays them before the reprobate (Psalm 69. 22; Romans 1. 28; 11. 9). fathers . . . 801U . . . netghljour . . . Arlend— indiscriminate ruin.
'i-i. north . . . sidcfl of the earth— The ancients were little acquainted with the north; therefore it is called the remotest regions (as the Hebrew for "sides" ought to be translated, S(!e Kole, Isaiah 14. 13) of the earth. The Chaldees are meant (ch. 1. 15; 5. 15). It Is striking that the very same calamities which the Chaldeans had inflicted on Zion are threatened as the retribution to be dealt in turnto themselves by Jehovah (ch. 50. 41^3). 83. like the nea—(Isalali 5. 30.) as men for war—not that they were tite warriors, for they were warriors ; but "arrayed most perfectly as warriors." [Maurer.] 84. fame thereof —the report of them. 85. He addresses " the daughter o' 33
Tht People Threatened for Idolatry. JEREMIAH VIII. They are Exhorted to Mourn for Sins. to yonr hurt—so v. 19; "tothe confusion of their own faces" (oh. 13. 10; Proverbs 8. 3(i). 7. The apodosis to the "if. . . if" (v. 5, G). to dwell—to continue to dwell, for ever and ever—joined with "to dwell," not with thewords "gave to your fathers" (cf. ch. 3. 18; Deuteronomy 4.40).
(Deuteronomy 32. 16, 21 ; Job 35. 6, 8 ; Proverbs 8. 36). «0. beast . . . trees . . . ground—Why doth God vent His fury on these? On account of man, for whom these were created, that tlie sad spectacle may strike terror into hiin (Romans 8. 20-22). 31. Put . .. burnt offerings unto . . . sacrifices . . . eat flesh Add the former (which the law required to be wholly burnt) to the latter (which were burnt only in part), and " eat flesh," even offthe holocaustn or burnt offerings. As far as I am concerned, sailh Jeho vah, you may ilo with one and the otheralike. 1 will have neither (Isaiah 1. 11 ; Hosea 8. 13 ; Amos 5. 21, 22). 33. Not contradicting the Divine obligation of the legal sacrifices. But, "I did not require sacritices, unless combined with moral obedience " (Psalm 50. 8 ; 51. 16, 17). The superior claim of tlie moral above the positive precepts of the law was marked by the ten commandments having been delivered first, and by the two tables of stone being deposited alone in the ark (Deuteronomy 5. 6). The negative in Hebrew often supplies the want of the comparative: not excluding the thing denied, but only implying the prior claim of the thing set in opposition to it (llosea 6. 6). "I will have mercy, and not sacrifice (1 Samuel 15.22), Love to God is the supreme er»d, external observances only weans towai'ds that end. "The mere sacrifice was not so much what I commanded, as the sincere submission to my will which gives to the sacrifice all its virtue." [Magee, Atonement, note 57.] 33., (Exodus 15. 26; 19. 5.) 34. hearkened not—They did not give even a partial hearing to me (Psalm 81. 11. 12). imagination—rather, as Margin, "the stubbornness." backward, &c.—(Ch. 2. 27; 32.33; Hosea 4.16.) 35. rising . . . early—(n. 13.) 36. hardened . . . neck—(Deuteronomy 31. 27 ; Isaiah 48. 4
8. that cannot profit Maukek translates, "so that you prolit nothing" (see v.i; ch. 5. 31.) 9,10. "Will ye steal, Ac, and then come and stand before uie?" whom yc know not—Ye have no grounds of "knowing" that they are gods; but I have manifested my Godhead by my law, by benefits conferred, and by miracles. This aggravates llieir crime. [Calvin.] (Judges 5. 8.) 10. And come And .vet cone (Ezekiel Zi. 39). we are delivered viz., from all impending calamities. In spite of the prophet's threats, we have nothi ng to fear ; we have otfered our sacrifices, and therefore Jehovah will " deliver " us. to do all tliese abominations viz., those enumerated (v. 9). These words are not to be connected with "we are delivered," but thus : " Is it with tMs design that ye come and stand before me in this house," In orderthat having offered your worthless sacrifices ye may be taken into my favour and so do all these abominations (v. 9) with impunity? [Maurek.] 11. den of robbers—Do you regard my temple as being what robbers make their den, viz., an asylum wherein ye may obtain impunity for your abominations {v. 10) 7 seen it viz., that ye treat my house as if it were a den of thieves. Jehovah implies more than is expressed, "I have seen and will punish it" (Isaiah 56. 7; Matthew 21. 13). 13. my place ... In SliUoh—God caused His tabernacle to be set up in Shiloh in Joshua's days (Joshua 18. 1 ; Judges 18. 31). In Eli's time God gave the ark, which had been at Shiloh, into the hands of tlie Philistines (ch. 26. 6; 1 Samuel 4.10,11; Psalm 78. 56-61). Shiloh was situated between Bethel and Shechein in Ephraim. at the first—implying that Shiloh exceeded the Jewish temple in antiquity. But God's favour is not tied down to localities (Apts 7. 44). my people Israel Israel was God's people, yet He spared it not when rebellious: neither will He spare Judah, now that it rebels, tliough heretofore it has been His people. 13. rising
Acts 7. 51.) worse than their fathers—(Ch. 16. 12.) In v. 22 He had said, "yoir fathers;" here He says, "their lathers;" the change to the third person marks growing alienation from them. He no longer addresses themselves, as it would be a waste of words in the case of such hardened rebels. 37. Therefore—rather, " I'hough thou speak. . . yet they will not hearken" [Maurek] (Ezekiel 2.7), A trial to the prophet's faith ; though he knew his warnings would be unheeded, still he was to give them in obedience to God. 38. unto them— i.e., in reference to them, a nation—the word usually applied to the Gentile naliotu. . . early—implying unwearied earnestness in soliciting them (v. 25; ch. 11. 17 ; 2 Chronicles 36. 15). 14. I gave -^and I therefore can revoke the gift (for it is still mine, Leviticus 25. 23), now that ye fail in the only object for which it was given, the promotion of my glory. Shiloh as I ceased to dwell there, transferring my temple to Jerusalem; so I will cease to dwell at Jerusalem. 15. yonr brethren—children of Abraham, as much as you. •whole seed of Ephraim—They were superior to you in numbers and power: they were ten tribes: ye but two. " Ephraim," as the leading tribe, stands for the whole ten tribes (2 Kings 17. 23; Psalm 78. 67, 68). IG. "When people are given up to judicial hardness of heart, intercessory prayer for them is unavailing (ch. 11. 14; 14. 11; 15. 1; Exodus 32. 10; 1 John 5. 16). 17. Jehoviih leaves it to Jeremiah himself to decide, is there not good reason that prayers should not be heard in behalf of such rebels 7 18. children . . . fathers . . . women—not merely isolated Individuals practised idolatry: young and old, men and women, and whole families, contributed their joint efforts to promote It. Oh that there were the same zeal for the worship of God as there is for error (ch. 44. 17, 19; 19. 13)! cakes . . . queen of heaven Cakes were made of honey, fine (lour, <tc., in a round flat shape to resemble the disc is here applied to the Jews, as being cast off and classed by God among the Gentiles, nor recelveth c»rrectluu (Ch. 5.3.) truth . . . perished—(Ch. 9.3.) 39. Jerejniah addresses Jerusalem under thefigure of a woman, who, in grief for her lost children, deprives her head of its chief ojnaraent, and goes up to the hills to weep (Judges 11. 37, 38; Isaiah 15.2). hair—flowing locks, like those of li Nazarite. high places—the scene of her idolatries is to be the scene of her mourning (ch. 3. 21). generation of his wrath-the generation with which he is wroth. So Isaiah 10.6; "the people of my wrath." 30. set thetr abominations in the house—(Ch. 32. 34 ; 2 Kings 21. 4, 7 ; 23.4; Ezekiel 8. 0-14.) 31. high places of Tophet—</i« a/<ar« [HoitSLEY] of Tophet; erected to Moloch, on the heights along the south of the valley facing Zion. burn . . . sons —(Psalm 100. 38.) commanded . . . not—put for, " I forbad expressly " (Deuteronomy 17. 3; 12. 31). See ch. 2. 2i
Isaiah 30. 33; Notes. 33. valley of slaughter—so named because of the great slaughter of the Jews about to take place at Jerusalem: a just retribution of their sin in slaylug their children to Moloch in Tophet. no place—no room, viz., to bury In, so many shall be those slain by the Chaldeans (ch. 19. 11 ; Ezekiel 6. 5). 33. fray—^care or frigl Uen (Deuteronomy 28. 26). Typical of the last great battle between the Lord's host and the apostasy (llevelation 10. 17, .of l/ie mnon, to which they were offered. Others read as Mnrr/in, " the frame of heaven," i. e., the planets generally ; so liXX. here; but elsewhere LXX. translate, "queen of heav<Mi." The Phoenicians c&Ued the moon Ashtoreth or Aslarlc: the wife of Baal or Moloch, the fcinf/ of heaven. The male and female pair of deities symbolized the gen-
18, 21). 34. Referring to the joyous songs and music with which the bride and bridegroom were escorted in the procession to the home of the latter from that of the former; a tustom still prevalent In the East (ch. 16. 9; Isaiah 24. eralise powers of nature; hence arose the Introduction of prostitution in the worship. The Babylonians worsliipped her as Mylltta, i. e., generative. Our Monday, or MocDi-day, indicates the former prevalence of moon-wor Hhlp {Note, Isaiah &). 11). that they may provoke me Implying design: In worshipping strange gods they seemed as if purposely to provoke Jehovah. 19. Is it me that they provoke to anger? Is It noi themselves f Ac. 514
7, 8; Revelation 18. 23).
CHAPTER VIII.
Ver. 1-22. The Jews' coming Punishment; thkib UwiVEK8AL. AND INC'UKAHUS IMPKNITENCK. 1. TiX«f VI.IU
The Prophel Upbraideth the Jews, JEREMIAH IX. and Lamentelh their Manifold Sin», route in invading Israel; the cavalry In advance of the infantry would scour the country, stjrong ones—a poetical phrase for steeds, peculiar to Jeremiah (ch. 47. 3; cf. ch. 4. rtons Babylonians were about to violate the sanctuaries ot the dca<i in search of plunder; for ornaments, treasures, and insignia of royalty were usually buried with 13, 29; 0. 2:3). IT. I— Jehovah, cockatrices— basilisks (Isaiah 11. 8), i. e., enemies whose destructive power no means, by persuasion or otherwise, can counteract. Sei • pent-charmers in the East entice serpents by music, and by a particular pressure on the neck render them incapable of darting (Psalm 58. 4, 5). 18. (Isaiah 22. 4.) The lamentation of the prophet for the impending calamity of his country, against sorrow—or, with respect to sorrow. Maurer translates, "Oh my exhilaration as to sorrow!" i. e., "Oh that exhilaration (comfort, from an Arakings. Or ratlier, their purpose was to do the greatest di.ihonour to tlie deatl (Isaiah 14. 19). 3. spread . . . before file 8«ii,itc.—retribution In kind. The very objects which received their idolatries shall unconcernedly witness their dishonour, loved . . . served . . . after . . . walked. . . sotijlit . . . worslilpped—words are accumulated, as if enough could not be said fully to express the mad fervour of their idolatry to the heavenly host (2 Kings 23.
5). nor . . . buried—(Ch. 22. 19.) duiiis—(Ch. 9. 22; Psalm
8.3. 10.) 3. The survivors shall be still worse off than the dead (Job 3. 21, 22; Revelation 9. 6). wlilcU remain In all bic root, to shine as the rising sun) would shine upon me as to my sorrow!" in me—within me. 19. The prophet in vision hears the cry of the exiled Jews, wondering that God should have delivered them up to the enemy, seeing that He is Zion's king, dwelling in her (Micah 3. 11). In the latter half of the verse God replies that their own idolatry, not want of faithfulness on His part, isthecause. because of them that dwell in a far country—rather, " from a land of distances," i. e., a distant land (Isaiah 39. tlie places—" in all places of them that remain, whither
I," &c.,i.e.. in all places whither I have driven them that remain. [Maurer.] 4. "Is it not a natural instinct, that If one falls, he rises again; if one turns away (i. e., wander from the way), he will return to the point from which he wandered? Why then does not Jerusalem do so?" He plays on the double sense of return; literal and metaphorical (ch. 3. 12; 4. 1). 5. slidden . . . backsliding— 3). English Version understands the cry to be of the Jews in their outn. land, because of the enemy coming from their rather, as the Hebrew is the same as v. 4, to which this verse refers, " turned away with a perpetual turning away." perpetnai—in contrast to the " arise" (rise again v. i). refuse to return—in contrast to, "shall he . . . not return" far-off country, strange vanities—foreign gods. 80. Proverbial. Meaning, One season of hope after another has passed, but the looked-for deliverance never came, and now all hope is gone. 31. black—sad in visage with grief (Joel 2. 6). 33. balm balsam ; to be applied to the wounds of my people. Brought into Judea first from Arabia Felix, by the cjueen of Sheba, in Solomon's time (JosePHUS, Antiquities 8. 2). The opobnlsarnum Qf Pliny; or else [BocHART] the resin drawn from the terebinth. It abounded in Gilead, east of Jordan, where, in consequence, many "physicians" established themselves (ch.
(f. 4; ch. 5.3). 6. spake not aright—i. e., not so ajs penitently to con/ess that they acted wrong. Cf. what follows, every one . . . his course—The Keri reads course, but the fhetib, courses. " They persevere in the courses whatever they have once entered on." Their wicked ways were diversified. Iiorse rusheth lit., pours himself forth, as water that has burst its embankment. The mad rapidity of the war-horse is the point of comparison (Job 39. 19-25). 7. The instinct of the migratory birds leads them with unfailing regularity to return every spring from their winter abodes in summer climes (Soiig of Solomon 2. 12); but God's people will not return to Him even when the winter of His wratli is past, and He invites them back to the spring of his favour, in the heaven—emphatical. The birds whose very element is the air, in which they are never at rest, yet show a steady sagacity, which God's people do not. times viz., of migrating, and of returning, my people — this honourable title aggravates the unnatural perversity of the Jews towards their God. know not, (Sc.—(Ch. 5. 4, 5; Isaiah 1. 3.) 8. law . . . with iis (Romans 2. 17.) Possessing the law, on which they prided themselves, the Jews might have become the wisest of nations; but by their neglecting its precepts, the law became given "in vain," as far as they were concerned, scribes—copyists. "In vain" copies were multiplied. Mauker Iran-tlales, "The false pen of the scribes hath converted it (the law) into a lie." See Margin, which agrees with Vulgate. 9. dismayed—confounded, what wl Mlom lit., the wisdom of what f i. e., wisdom in what retpectf 'I'lie Word of the Lord being the only true source of wisdom (I'salm 119. 98-100; Proverbs 1. 7; 9. 10). 10-13. Repeated from ch. 6. 12-15. See a similar repetition, v. 15; ch. 14. 19. Inhcrit succeed to the possession, of them. 11. (Ezekiel 13. 10.) 13. surely consume lit., gathering I will gather, or consuming J will consume, no grapes . . . nor figs—(Joel 1.7; Matthew 21. 19.) things that I have given
46. 11; 51. 8; Genesis 37. 25; 43. 11). health . . . recovered —the Hebrew is lit., lengthening out . . . gone up ; hence t!ie long bandage applied to bind up a wound. So the Arabia also. [Gesenius.]
CHAPTER IX.
Ver. 1-26. Jeremiah's Lamentation for the Jbtws' Sins and consequent Punishment. 1. This verse is more fitly Joined to the last chapter, as v. 23 in the Hebreia (cf. Isaiah 22. 4; Lamentations 2. 11; 3. 48). 3. lodgingplace—A caravanserai for caravans, or companies travelling in the desert, remote from towns. It was a square building enclosing an open court. Though a lonely and often filthy dwelling, Jeremiah would prefer even it to the comforts of Jerusalem, so as to be removed from the pollutions of the capital (Psalm 55.7,8). 3. bend . . . tongues . . . for lies-z. e., with lies as their arrows; they direct lies on their tongue as their bow (Psalm -64. 3, 4). not valiant for . . . truth—(Ch. 7. 28.) Maurer translates, "They do not pret>ail by truth" or faitli (Psalm 12. 4). Their tongue, not faith, is their weapon, upon . . . earth —rather, "in the land." know not me—(Hosea 4. 1.) 4. supplant lit., trip up by the heel (Hosea 12. 3). walk with slanders—(Ch. 6. 28.) 5. weary themselves—oj-e at laborious pains to act perversely. .[Maurkr.] Sin is a hard bondage (Habakkuk 2. 13). 6. Thine—God addresses Jeremiah, who dwelt in the midst of deceitful men. refuse to know me—their ignorance of God is wilful (u. 3; ch,5. 4,5). 7. melt . . . try them—by sending calamities on them, for how shall Ido—" What e?.se can I do for the sake of the daughter of my people?" [Maurer] (Isaiali. . . sliall pass away—rather, "I will appoint to them those wlio shall overwhelm (pass over) them," t. e., I will send the enemy upon them. [Maurer.] English Version accords well with the context: Though their grapes and tifin ripen, they shall not be allowed to enjoy them. 14. niwemble—for defence, let ns be silent—not assault the enemy, but merely defend ourselves in quiet, until the storm blow over, put us to silence—brought us to that state that we can no longer resist the foe; implying silent despair, water of gall— lit., water of the poiionous plant, perhjps the poppy (ch. 9. 15; 2;?. 15). 1.5. Repeated (ch. 14.
1. 25; Malachi 3. 3). 8. tongue . . . arrows shot out— rather, "a murdering arrow" [Maurer] {v. 3). speaketh peaceably. . . in heart. . . layef Ix . . .wait—layethhis ambush. fHENiiER.soN.] (Psalm 55. 21.) 9. (Ch. 5. 9, 29.) 10. Jeremiah breaks in upon Jeliovah's tlueatsof wrath with a lamentation for his desolated countr.v. mountains —once cultivated and fruitful: the hill-sides were cultivated in terraces between tlie rocks, habitations of . . . wilderness—r.ather, "the pleasant herbage Hit., the choice parts of any thing) of the pasture plain." Tlie Hebrew for wilderness expresses not a barren desert, but an uutilled
19). IVe looked for—owing to the expectations held out by the false prophets, health—healing; < e., restoration from adversity. 16. his horses—the Chaldean's, was heard—the prophetitral past for the future, from Danbordering on Phoenicia. This was to be Nebuchadnezzar's
5Jo
Tlie Jews Exhorted to Mourn. JEREMIAH X. Contrast betweeh Jehovah and Idols. plain, fit for pasture, burned up—because no one waters them; the inhabitant* being all gone, none can pass tHrongh them—much less inhabit them, fowl—(Cli. 4. 25.) ll.'Aiiil—omit And. Jehovah here resumes His speech circumcised; and it is uncertain. as to the other nations specified whether they were at that early time circumcised. Herodotus says the Egyptians were so ; but others think this applies only to the priests and others having a sacred character, not to the mass of the nation ; so English Version may be right (Romans 28. 29). 36. Egypt— put first to degrade Judah, who, though in privileges above the Gentiles, by unfaithfulness sank below them. Egypt, too, was the power in which the Jews were so prone to trust, and by whose instigation they, as well as the other peoples specified, revolted from Babylon. In the utmost corners—rather, " having the hair shaven (or clipped) In angles," i. e., having the beard on the cheek narrowed or cut: a Canaanitlsh custom, forbidden to the Israelites (Leviticus 19. 27; 21. 5). The Arabs are hereby referred to fi om V. 9. lieaps (Note, Isaiah 25. 2.) dragons—jackals. Rather, "Who is a wise man? (i. e., TTtosoei'er has inspired wisdom, 2 Peter 3. 15) let him understand this (weigli v. eU the evils impending, and the causes of their being sent); and he to whom the mouth of the Lord hath spoken (i. e., -ivhosoever is prophetically inspired), let him declare it lo his fellow-countrymen," if haply they may be roused to repentance, the only hope of safety. 13. Answer to the "for what the land perisheth" (v. 12). 14. (Ch. 7. 21.) Baalim plural of Baal, to express his supposed manifold powers, fathers tanglvt tlicm—{Galatians 1. 14; 1 Peter 1.
IS.! We are not to follow the errors of the fathers, but the authority of Scripture and of God. [Jekome.] 15. feed (cf. ch. 25. 23 ; 49. 32), as the words in apposition show, " that dwell in the wilderness." uncircumcised . . . uncircnmcised In hcart The addition of "in the heart" ia Is^-ael's case marks its greater guilt in proportion to its greater privileges, as compared with the rest.
(Oh. S. 14 ; %i. 15 ; Psalm 80. 5.) 16. nor their fathers have known— alludiug to v. 14, "Their fathers taught them" idolatry; therefore the children shall be scattered to a land which neither their fathers nor they have known, send a sword after them—not even in flight shall they be safe. 17. monming women—hired to heighten lamentation by plaintive cries, baring the breast, beating the arras, and' suffering tlie locks to flow dislievelled (2 Cliron-
CHAPTEE X. Ver. 1-25. Contrast between the Idols and Jehovah. The Prophet's Lamentation and Prayer. 1. Israel— The Jews, the surviving representatives of the nation. 3. Eichorn thinks the reference here to be to some celestial portent which had appeared at that time, causing the Jews dismay. Probably the reference is general, viz., to the Chaldees, famed as astrologers, through contact with whom the Jews were likely to fall into the same superstition, way — the precepts or ordinances (Leviticus 18. 3; Acts 9. 2). signs of heaven—The Gentiles did not acknowledge a Great First Cause : many thought events depended on the power of the stars, which some, as Plato, thought to be endued with spirit and reason. All heavpnly phenomena are included, eclipses, comets, &c. one cutteth a tree, &c.—rather, " It (that which they busy themselves about: a sample of their 'customs') is a tree cut out of the forest." [Maurer.] 4. fasten . . , move not i. e., that it may stand upright without risk of falling, which the go<i(!) would do, if left to itself (Isaiah iclesSo. 25; Ecclesiastes 12. 5 ; Matthew 9. 2;!). cunningskilled in wailing. 18. (Ch. 14. 17.) 19. The cry of " tlie mourning women." spoiled—laid waste, dwellings... cast us outfulfilling Leviticus 18. 28; 20. 22. Calvin translates, " The enemy have cast down our habitations." ao. Yet — ratlier, "Only." [Henderson.] This particle calls attention to wliat follows, teach . . . daughters wailing—Tiie deatlis will be so many that there will be a lack of mourning women to bewail them. The mothers, therefore, must teach their daughters the science to supply the want. 31. death . . . windows — The death-inflicting soldiery, finding tlie doors closed, burst in by the windows, to cut off. . . children from . . . streets— Death cannot be said to enter the windows to cut oS" the children in the streets, but to cut them oflf, so as no more to play in the streets without (Zeehariah 8. 5). aa. saith the Lord—containing the tliread of discourse from v. 20. dnng—(Ch. 8. 2.) handful . . . none . . . gather them implying that the handful has been so trodden as to be not worth even the poor gleaner's while to gather it. Or the Eastern custom may be referred to: the reaper cuts
41. 7). 5. upright—or, " They are of turned work, resembling a palm tree." [Maurer.] The point of comparison between the idol and the palm is in the pillar-like uprightness of the latter, It having no branches except at the top. speak not—(Psalm 115. 6.) cannot go— t. e., walk (Psalm 115. 7 ; Isaiah 46. 1, 7). neither . . . do good—(Isaiah tlie grain and is followed by another who gathers it. This grain shall not be worth while gathering. How galling to the pride of the .Jews tp hear that so shall their carcasses be trokhii contemptuously under foot! 33. wisdom
41. 23.) 6. none lit., no particle of nothing: nothing u>hatever; the strongest possible denial (Exodus 15. 11; Psalm
86. 8, 10). 7. (Revelation 15. 4.) to thee doth it appertain—to thee It properly belongs, viz., that thou shouldest be "feared" (taken out of the previous "fear thee") political sdijacily ; as \ fit could rescue from the impending calamities, miglit—military prowess. 34. Nothing but an experimental knowledge of God will save the nation, understnnilettk Ihewetivally ; in the intellect, knoweth —practioaltii : so as to walk in my ways (ch. 22. IG; Job 22.
(cf. Ezekiel 21. 27). He alone Is the becoming object of worship. To worship any other Is unseemly, and an infringement of His inalienable prerogative, none— nothing whatever (Note v.6; Psalm 89.6). 8. altogether Rathn, all alike. [Maurer.] Even the so-called " wise" men (v. 7) of the Gentiles are on a level with the brutes and "foolish," tnz., because they connive at the "popular idolatry (cf. Romans 1. 21-28). Therefore, In Daniel and Revelation, the world-power is represented under a bes-
21; 1 Corinthians 1. 81). loving-kindiiess—God's mercy is put in the first and higliest place, because without It we siiould tice from God in fear and despair. Judgment . . . rlghtrniutness loving-kindness towards the %o<\\y, judgment towards the ungodly; righteousness the most perfect fairness in all cases. [Gkotius.] Faithfulness to his promises to preserve the godly, as well as stern execution of tial forn Man divests himself of his true humanity, and sinks to the level of the brute, when he severs his connection with God (Psalm 115.8; Jonah 2.8). stock is a doctrine of vanities—The stock (put for the worship of all iiluls whatever, made out of a stock) speaks for Itself, that the whole theory of Idolatry Is vanity (Isaiah 44.9-11). Castalio translates, "the very wood Itself confuting the vanity" (of the Idol). 9. Everything connected with Idols judgment on the ungodly, is included in " righteousness." in the earthcontrary to the dogma of some philo.sophers, tliat God does not interfere in terrestrial concerns (Psalms 58. II). in these . . . I delight—as well In doing them as in seeing them done by others (Micah 6. 8; 7. 18).
'i't. with tlie unciicumcised— rather, "all that are circumcised in ii.ncircumci.non." [Hendehson.] The Hebretv
Is an abstract term, not a cono-ete, as English Version trans-
Is the result of human eflort. Silver spread— (Notes, Isaiah 30. 22 ; 40. 19.) Tarshish—Tartessus, in Spain, famed for precious metals. IJphaz—(Daniel 10.5.) As the Septuaginl in the Syrian Hexapla in the Margin, Theodotus, the Syrian and Chahlee versions have Ophir, Geseniu3 thinks Uphaz a colloquial corruption (one letter only being changed) for Ophir. Ophlr, in Genesis 10. 29, Is men> tioned among Arabian countries. Perhaps Malaeea Is tb* lates, and as the pious "circumcised" is. The nations fjpecilied, K<i)ipt,.Tu(lah, Ac, were outtvardly "circumcised," but in heart were " uncircumcised." Tlie heathen nations weri deflli'd, in spHe of their literal clrcumcl Rlorv, by Idolatry. Tlie Jews, with all their glorying In their spiritual privileges, were no better (ch. 4. 4; Deuteronomy 10. iH; .10. ti; Unmans 2.28, 29; Colosslans 2. 11). However, Eze-
Jif l 31. 18; .'J'2. 19, may imply that the Egyptians were un516
The People Exhorted to Flee from Calamity. JEEEMIAH XI. Jej-cmiah Proclaimeth God's Covenant. the tents of nomadic life; as these are taken down in a few moments, so as not to leave a vestige of theiu, so Judea (ch. 4. 20). cords—with which the coverings of t!ie tent are extended, curtains—tentcurtaius. ^1. pastors —the rulers, civil and religious. This verse gives tlie cause of the impending calamity. 83, bruit rumour ot Invasion. The antitliesis is between the voice of Ood in country meant, the natives of which still call their gold nil DOS Ophirs. Heeken thinks Ophir the general name for the rich countries of the south, on the Arabian, African, auci Indian coasts; just as our term, JEast Indies. CKiiuiiig— slcillul. 10. true God— lit.,' God Jehovah is truth; not merely true, i.e., veracious, but truth in the reality of His essence, as opposed to the "vanity" or emptiness whicli all idols are (v. 3, 8, 15; 2 Chronicles 15.3; Psalm 31. 5; 1 John 5. 20). living God—(John 5. 2<j ; 1 Timothy G. 17.) He hath life in Himself, whicli no creature has. All else " live in Him" (Acts 17. 2(j). In contrast to dead idols, everlasting—(Psalm 10. 16.) In contrast to the temporary existence of all other objects of worship.
Plis prophets which they turned a deaf ear to, and the cry of the enemy, a new teacher, whom they must hear. [Calvin.] nortli country—Babylon (ch. 1. 15). 23. Despairing of influencing the people, he turns to God. way of man not in himself—(Proverbs 16.1; 20.24; James 4.13, 14.) I know, O Jehovah, that the march of the Babylonian conqueror against me (Jeremiah Identifying himself with his people) is not at his own discretion, but is overruled by thee (Isaiah 10. 5-7; cf. v. 19). that wnlheth— when he walketh, i. e., sets out In any undertaking, direct . . . steps—to give a prosperous issue to (Psalm 7-3.
11. Tliis verse is in Clialdee, Jeremiah supplying his countrymen with a formula of reply to Clialdee idolaters in the tongue most intelligible to the latter. There may be also derision intended in imitating their barbarous dialect. RosENMULliER objects to this view, that not merely the words put in the mouths of the Israelites, but Jeremiah's own introductory words, " Thus shall ye say to them," are in Chaldee, and thinks it to be a marginal
23). 24, 25. Since (I my nation) must be corrected (justice requiring it because of the deep guilt of the nation), I do not deprecate all chastisement, but pray only for moderation in it (ch. 30.11; Psalm 6.1; 38.1); and that the full tide of thy fury may be poured out on the heathen invaders for their cruelty towards thy people. Psalm 79.6, gloss. But it is found in all the oldest versions. It was an old Greek saying, " Whoever thinks himself a god besides the one God, let him make another world" (Psalm
0(J. 5). sliall perlsli—(Isaiah 2. 18; Zechariali 13. 2.) these Iieavens—the speaker pointing to them with his fingers. Continuation of v. 10. after the interruption of the thread of the discourse in v. 11 (Psalm 136.5, 6). 13. Lit., "At the voice of His giving forth," i.e., when He thundereth (Job 38.34; Psalm 29.3-5). waters—(Genesis 1. 7)— above the firmament; heavy rains accompany thunder, vaponrs . . . ascend — (Psalm 135.7.) treasures — His 7, a psalm to be referred to the time of the captivity, its composer probably repeated this from Jeremiah. The imperative, "Pour out," Is used Instead of the future, expressing vividly the certainty of the prediction, and that tlie word of God itself effects its own declarations. Accordingly, the Jews were restored after correction; the Babylonians were utterly extinguished, know thee . . . call . . . on thy name knowledge of God is the beginni ng of piety; ca/fmgr on Him the fruit, heatlien . . . Jacob-r he reminds God of the distinction He has made between His people whom Jacob represents, and the heathen aliens. Correct us as thy adopted sons, the seed of Jacob; destroy them as outcasts (Zeohariah 1. 14, 15, 21). stores. U. ill Iiis knotvledge—"is rendered brutish by his skill," viz., in idol-making (v. 8, 9). Thus the parallel, "confounded 6Af the graven image," corresponds (so ch. W. 17). Others not so well translate, "without knowledge," viz., of God (see Isaiah 42. 17 ; 45. 16 ; Hosea 4. 6). 15. errors —deceptions; from a Hebrew root, to stutter; then meaning to mock, their visitation they—when God shall punish the idol-worshippers (viz., by Cyrus), the idols themselves hall be destroyed [RosenmullerJ (v. 11). 16. Portion —from a Hebrew root, " to divide." God is the all-sufflcient Good of His people (Numbers 18.20; Psalm 16.5; 73.26; Lauionlations 3. 21). not like them—not like the idols, a vain ol)jectof trust (Deuteronomy 32. 31). former of all things— T'/ie Fashioner (as a potter, Isaiah 64. 8) of the uni-
CHAPTER XI.
Ver. 1-23. Epitome of the Covenant found in the Tempxe in Josiah's Reign. Judah's Revolt from it, AND God's Consequent Wrath. 2. this covenant—alluding to the book of the law (Deuteronomy 27. 28) found In the temple by Hilkiah the high priest, five years aft«r Jeremiah's call to the prophetic office (2 Kings 22. 8 to 23. verse, rod of his inheritance—The portion marked ofT as His inheritance by the measuring rod (Ezekiel 48. 21). As He is their portion, so are they His portion (Deuteronomy 32.9). A reciprocal tie (cf. ch. 51.19; Psalm 74.2, Margin)^ Others make "rod" refer to the tribal rod or 25). Hear ye—Others besides Jeremiah were to promulge God's will to the people ; it was the duty of the priests to read the law to them (Malachi 2. 7). 3. (Deuteronomy 27.
26; Gal.atians 3. 10.) 4. in the day i.e., when. The Sinaic covenant was some time after the exodus, but the two events are so connected as to be viewed as one. iron furnace—(Deuteronomy 4. 20 ; 1 Kings 8. 51.) "Furnace'' expresses the searching ordeal; " iron," the long duration of it. The furnace was of earth, not of iron (Psalm 12. 6) ; a furnace, in heat and duration enough to melt even iron. God's deliverance of tliem from such an ordeal aggravates their present guilt, do tliem viz., the words of the covenant (v. 3). so, &c.—(Leviticus 26. 3, 12.) 5. oath—<Psalm scejttre. 17. wares—thine effects or movable goods (Ezekiel 12. 3) Prepare for migrating as captives to Babylon. The address is to Jerusalem, as representative of the whole people, inltabitant of the fortress—Rather, inhab Uress of the fortress. Though thou now seemest to inhabit an impregnable fortress, thou shalt have to remove. "The land" is the champaign region opposed to the "fortified" cities. The "fortress" being taken, tlie whole " land" will share the disaster. Hendeiwon
105. 9, 10.) as it is this day—These are the concluding words of God to the Israelites when formerly brought out of Egypt, "Obey, &c., that I may at this time make good the promise I made to your fathers, &c., to give," &e. [Maurek.] English Version makes the words apply translates, "Gather up thy packages from the ground."
RoHENMULLEK, for " fortress," translates, "siege," i.e., the besieged city. The various articles, 'n this view, are supposed to be lying about In confusion on the ground during the siege. 18. sling out—expressing the violence and suddenness of the removal to Babylon. A similar image occurs, ch. 16. 13; 1 Samuel 2.5.29; Isaiah to Jeremiah's time, "As ye know at this time, that God's promise has been fulfilled," viz., in Israel's acquisition of Canaan. So be It— Hebrew, Amen. Taken from Deuteronomy 27.15-26. Jeremiah hereby • solemnly concurs
22, 17, 18. _at tills once—at this time, now. And it so—find
In the justice of the curses pronounced there (see v. 3). 6. Jeremiah was to take a proplietic tour throughout Judah, it by experience, i.e., feel it (Ezekiel 0.10). Michaelis, translates, " I will bind them together (as in a sling) that they may reacii the goal" (Babylon). English Version is best : that they may find it so as I have said (Nu mbers 23. 19 to proclaim everywhere the denunciations in the book of the law found in the temple. Hear . . . do—{Romans 2.
Ezekiel 6. 10). 19. Judea bewails its calamity, wound the stroke I sufl Ter under. I must bear—not humble submission to God's will (Jlicah 7.9), but sullen Impenitence. Or, rather, it Is prophetical of their ultimate acknowledgment of their guilt as the cause of their calamity (Lamentattous 3. 39). ijO. tabernacle Is spoiled—metaphor from 13; James 1. 22.) 7. rising early—(Ch. 7. 13.) 8. imagination— rather, «<i<66om«.e.«.s. will bring—the words, " even unto tills day" (v. 7), confirm English Version rather than the jendering of Rosenmuller: "I brought upon them." wor«ls—threats (t). 3; Deuteronomy 27. 15-20). 9. conspir* ttcy—a delibei-ate combination against God and against Jo-
Muny Coming Evils Predicted. JEREMIAH XII. Complaint of the riosperity of the Wicked.
118. 7). 31. Propliesy not— (Isaiah 30.10; Amos 2. 12; Micah 2. 6.) If Jeremiali had not uttered his denunciatory predictions, they would not have plotte<l against him. None were more bitter than his own fellow-townsmen. Cf. the conduct of the Nazarites towards Jesus of Nazareth (Lulce4. 24-29). 33. The retribution of their intended murder shall be in kind. Just as in Messiah's siah's reformation. Their idolatry is not the result of a hasty impulse (Psulni 8:!. o; Ezekiel 22. 25). 11. cry unto me—contrasted with "cry unto the gods," &c. in. 12). not Iif.Ti-ken—(P.salm IS. Jl; Proverbs 1. 28; Isaiali 1. 15; Micali
S. 4.) Vi. cry nntotlie gods . . . not save—(Deuteronomy
32. 37, :iS.) Cf. with tliis verse and beginning of t'. 13, eh. 2.
2S. In the time of their trouble i. e., calamity (ch. 2. 27). 13. shameful thing—/7tbre(«, shame, viz., the idol, not merely shameful, but the essence of all that is shameful ca.se (Psalm 09.8-28). 33. (Cli. 23. 12.) the year of . . . visitation— LXX. (!mHs/a<e, " ir. the year of thejr," Ac., (ch. 3. 24; Ilosea 9. 10), which will bring shame and confusion on yourselves. [Calvin.] 14. There is a climax of i. e., at the time when I shall visit them in wrath. Jerome supports English Version. "Year" often means a determined time. guilt which admits of no further intercessory prayer (Exodus 32. 10, in Mie Chahlee version, " leave oft' praying;" ch.
7. 10; 1 Samuel 16. I ; 15.3,); 1 John 5. 16). Our mind should be at one with God in all that He is doing, even in the rejection of the reprobate, for their trouble—on account
CHAPTER XII,
Ver. 1-17. Continuation of the Subject at thb Close of Chapter 11. He ventures to expostulate with Jehovah as to the prosperity of the wicked, wlio had plotted against his life (v. 1-4); in reply he is told that he will have worse to endure, and that from his own relatives (v. 5, 6). The heaviest judgments, Iiowever, would be inflicted on the faithless people (v. 7-13); and then on the nations co-operating with the Chaldeans against Judali, with, however, a promise of niercy on repentance (v. 14-17). 1. (Psalm 51. 4.) let me talk, Ac. only let me reason the ca.se with thee: inquire of thee the causes why such wicked men as these plotters against my life prosper (cf. Job 12. 6; 21.7; Psalm 37. 1, 3.5; 73. 3; Malachi S. 15). It is right, like Jeremiah, when hard thoughts of God's providence suggest themselves, to fortify our minds by justifying God beforehand, even before we hear the reasmis of His dealings. 3. grow lit., go on, progress. Thou givestthem sure dwellings and increasing prosperity, near In ; . . mouth . . . far from . . . reina —(Isaiah 29. 13; Matthew 15. 8.) Hypocrites. 3. knowest me—(Psalm 139. 1.) tried . . . heart—(Ch. 11. 20.) toward tliee—rather, ivith thee, i. e., entirely devoted to thee; contrasted with the hypocrites (v. 2), "near in . . ..mouth, and far from . . . reins." This being so, how is It that I fare so ill, they so well? pull . . . out—containing the metaphor, from a "rooted tree" (v. 2). prepare lit., separate, or set apart as devoted, day of slaugltter (James 5. 5.) 4. land mourn—personification (ch. 14. 2; of tlieir trouble. Other MSS. read, "in the time of their trouble;" a gloss from v. 12. 15. my beloved—my elect people, Judea ; this aggravates their ingratitude (ch. 12. 7). IcAvduess -with many— (Ezekiel 16.25.) Rather, "that great (or, manifold) enormity;" lit.^ the enormity, the manifold, viz., their idolatry, which made their worship of God in the temple a mockery (cf. ch. 7. 10; Ezekiel 23.39). [HaNDEK-SON.] holy flesh—(Haggai 2. 12-14; Titus 1. 15), viz., the saci-ifices, which, through the guilt of the Jews, were no longer holy, i. e., acceptable to God. The sacrifices on which they relied will, therefore, no longer protect them. Judah is represented as a priest's wife, who, by adultery, has forfeited her share in the flesh of the sacrifices, and yet boasts of her prerogative at the very same time. [Horsley.] when thou doest evil — lit., " when thy evil" (is at hand). Piscatok <ro/iitaie«, " When thy calamity is at hand (according to God's threats), thou gloriest" (against God, instead of humbling thyself), ^'nfirlish Version is best (cf. Proverbs 2. 14). 16. called thy name—made thee, olive—(Psalm 5'2. 8; Romans 11. 17.) The "olive" is chosen to represent the adoption of Judah by the free grace of God, as its oil is the image of richness (cf. P.salm 2:3. 5; 104. 15). with . . . noise of . . . tumult —or, " at the noise," &c., viz., at the tumult of the invading army (Isaiah 13. 4). [Maurer.] Or, rather, "with the sound of a mighty voice," viz., that of God, i. e., the thunder; thus there is no confusion of metaphors. The tree stricken with lightning has "fire kindled upon it, and the branches are broken," at one and the same time. [HouBIGANT.] 17. that plahted thee—(Ch. 2. 21; Isaiah 5.
2.3. 10). for tl»e wickedness—(Psalm 107. 34.) beasts— (Hosea 4. 3.) He sliall not see our last entl—Jehovah knows not what is about to happen to us (ch. 5. 12). [Rosenmulxer.] So LXX. (Psalm 10. 11; Ezekiel 8. 12; 9.
2.) against themselves—the .sinner's sin is to his own hurt {JS'ote, ch. 7. 19). 18, 19. Jeremiah here digresses to 9). Rather, " The prophet (Jeremiah, to whom the whole context refers) shall not see our last end." "We need not troulde ourselves about his boding predictions. We shall not be destroyed as he .says (ch. 5. 12, 13). 5. .Jehovah's reply to .Teremiah's complaint, horses i. e., horsemen: the argument ft /o?-/iori. A proverbial phrase. The injunotice the attempt on his life plotted by his townsmen of Anathoth. He had no suspi< iou of it, until.Jehovah revealed it lo him (ch. 12. 6). the Lord . . . thou—The change of person from the third to the second accords with Uie excited feelings of tlie prophet, then—when I was in peril of my life, their doings—those of the men ries done thee by the men of Anathoth (" the footmen") are small compared with those which the men of Jerusalem (" the horsemen") are about to inflict on thee. If the former weary the out, how wilt thoil contend with the king, the court, and the priests at Jerusalem? xvhereof Anathoth. His thus alluding to them, before he has mentioned their name, is due to his excitement. 19. lami»—?i7.,a pet-lamb, such as the Jews often had in their houses, (or their children to play with ; and the Arabs still have (2 Samuel 12. 3). His own familiar friends had in thou tnistcdst, they wearied tliee—Engli.ih Versio7i thus fills up the sentence with the italicized words, to answer plotted against the prophet. The language is exactly the same as that applied to Messiah (Isaiah 53. 7). Each to the parallel clause in the first sentence of the verse. The parallelism is, however, sufficiently retained with a prophet and patriarch exemplified in his own person some one feature or more in tlie manifold attributes and le.ss ellipsis: " If (it is only) in aland of peace thou art confident." [Maurer.] swelling of Jordan-In harvest time and earlier (April and May) it overflows its banks (Joshua 3. 15), and fills the valley called the Ghor. sufferings of the Messiah to come ; just as the saints have done since His coming (Galatlans 2. 20; Philippians 3. 10; Colosslans 1.24). This adapted both the more experimentally to testify of Christ, devices—(Ch. 18. IS.) tree with Or, " the pride of Jordan," viz., its wooded banks abounding in lions and other wild beasts (ch. 49. 19; 50. 44 ; Zechn-. . ; fruit— in its fruit or food, i. c., when it is in fruit. riah 11.3; cf. 2 Kings 6.2). Maundrell says, that between the Sea of Tiberias and Lake Merom the banks are so wooded that the traveller cannot see the river at all without first passing through the woods. If in tlie champaign country (alone) thou art secure, how wilt thou do whe-n thou tallest into the wooded haunts of wild boasts? «. even thy bretliren—As in Christ's case (P.salm 69. 8; John
Proverbial, to express the destruction of cause and etl'ect together. The man Is the tree; his teaching, the fruit.
Let us destroy the prophet and Ills prophecies ; viz., those tlireatenlng des-tru(Mion to the nation, whi(!h offended them. Cf. Matthew 7. 17, which also refers to proqhetsaml their doctrines. ZO. triest . . . hcart^(rievelation 2. 23.) revealed—committed my came. Jeremiah's wish for ven-
1.11; 7.5; cf. ch.9. 4; 11.19,21; Matthew 10.36). Godly geance was not personal but ministerial, and accorded faithfulness Is sure to provoke the ungodly even of one's own family, called a multitutle after tliee—(IsalaU U< with God's purpose revealed to him against the enemies alike of God and of His servant (Psalm 37. 34; 54. 7 ; ir2. 8; 51S
4 Return Jnom Gaplivily Promised. JEREMIAH XIII. The Destruction of the People Prepjxvrvi, Calvin.] The world he moved in was not the sensible, but the spiritual world. Inward acts were, however, when itwas possible and proper, materialized by outward performance; but not always, and necessarily so. The internal act made a naked statement more impressive, and presented the subject when extending over loiig jjortions of space and. time more concentrated. The interruption of Jeremiah's official duty by a journey of more than 4.) Jerome tratui Uiles, "cry after thee with a loud (lit., full) voice." believe . . . not . . . though . . . speak fair—(Proverbs 26. 25.) 7. I have 4brsalcei»—Jehovali will forsake His temple aud the people peculiarly His. The lueutioii of God's close tie to them, as heretolore His, aggravates their ingratitude, and shows that their past spiritual privileges will not prevent God from punishing tliem. beloved of my soul—image from a wi/e (ch. 11. 15; Isaiah 54. 5). 8. Is unto me—i« fiecorrae unto me : behaves toward.s me as a lion whicli roars against a man, so that he withdraws from the place where he hears it: so I withdrew from my people, once beloved, but now an oliject of abhorrence because of their rebellious cries against me. 9. spec Mecl bird—many translate, "a ravenous beast, the hya-na;" the corresponding Arabic word means hycena; Ko LXX. But the Hebrew . aXyvauys elsewhere means "a bird of prey.'^ The Hebrew for "speckled " is from a root "to colour;'' answering to the Jewish blending together witli pagani.sm the altogether diverse Mosaic ritual. The neighbouring nations, birds of prey like herself (for she had sinfully assimilated herself to them), were ready to pounce upon her. assemble . . . beasts of . . . field—The Chaldeans are told to gather the surrounding heathen peoples as allies against Judah (Isaiah 56. 9; Ezekiel 34. 5). 10. past.ors—the Babylonian leaders (of. v. 12; ch. 6. 3). iny vineyard—(Isaiah 5. 1, 5.) trodden my portion
200 miles twice is not likely to have litei-a/ly taken place.
1. put it upon thy loins, &c.—expressing the close intimacy wiierewilh Jeliovah had joined Israel and Judah to Hiln (v, 11). linen—implying i t was the mne?' garment next the skin, not Mie outer one. put it notiu Wjater—signifying the moral filth of His people, like the literal filth of a garment worn constantly next the skin, without being washed (v. 10). Grotius understands a garment not bleached, but left in its native roughness.just as Judah had no beauty, but was adopted by the sole grace of God (Ezekiel 16. 4-G). " Neither wast thou washed in «;a<er,"&c. 4. Euplvrates—In order to support the view that Jeremiah's act was outward, Henderson considers tliat the Hebrew " Phrath" here is EphraUia, the briginal name of Bethlehem, six miles south of Jerusalem, a journey easy to be made by Jeremiah.' The non-addition of the word "river," which usually precedes P7ira//i, when me;ining Euphrates, favours tins view. But I prefer ^^Hf/^/^A Version. 'Vhe Euphrates is specified as being near Babylon, the Jews' future (Isaiali 63.18.) 11. moui-netli unto me i.e., before me. EiCHORN tramlaies, "by reason of me," because I have given it to desolation (v. 7). because no man layetli It to keart—because none by repentance and prayer seek to deprecate God's wrath. Or, "yet none lays it to heart:" as cli. 5. 3. [Calvin.] 13. high places—before, he had threatened the plains; now, the hills, wilderness—not an uainhabited desert, but high lands of pasturage, lying between Judea and Chaldea (ch. 4. 11). 13. Description In detail of the devastation of the land (Micah 6. 15). they shall be ashamed of your—The change of persons, iu passing from indirect to direct address, is frequent in the prophets. Equivalent to, "Ye shall be put to the shame of disappointment at the smallness of your produce." 14-17. • Propliecy as to the surrounding nations, the Syrians, Ammonites, &c., wlio helped forward Judah's calamity: they shall share her fall; and, on their conversion, they shall share with her in the future restoration. This is a brief anticipation of the predictions In chs. 47., place of exile, hole—typical of the prisons in which the Jews were to be confined, the rock—some well-known rock. A sterile region, such as was that to whiclt the Jews were led away (cf. Isaiah 7. 19). [Gkotius.] 6. after many days—time enough was given for the girdle to become unfit for use. So in course of time the Jews became corrupted liy the heathen idolatries around, so as to cease to be witnesses of Jeliovah; they must, therefore, be cast away as a " marred" or spoiled girdle. 9. (Leviticus 26.
19.) 10. imngiiiatioii—rather, obstinacy. 11. (Ch. 33. 9; Exodus 19. 5.) glory—an ornament to glory in. 13. A new image. Do wc not . . . know . . . wine—The " bottles" are those used in the Eiml, made of skins ; our word hogshead, originally oxhide, alludes to the same custom. As they were used to hold water, milk, and other liquids, what the prophet said, viz., that they should be all filled with wine, was not, a-s the Jews' taunting reply implied, a truism even literally. The fig. sense whicli is what Jeremiah chiefly meant, they affected not to understand. As wine intoxicates, so God's wrath and judgments shall reduce them to tha t state of helpless distraction that they shall rush on their own ruin (ch. 25. 15; 49. 12; Isaiah 51. 17, 48.', 49. 14. touch—(Zechariah 2. 8.) pluck them out . . . pluck out . . . Judah—(Cf. end of v. IS.} During the thirteen years that the Babylonians besieged Tyre, Nebuchadnezzar, after subduing Coelo-Syria, brought Ammou, Mpab, &c., and tinally Egypt, Into subjection (Jo8EPHU.S, Antiquities, 10. 9, sec. 7). On the restoration of these n.'itions, they were to exchange places with the Jews. The latter were now in the midst of them, but on their restoration l?tey were to be "in the midst of the Jews," t. e., as proselytes to the true God (cf. Micah 5. 7; Zechariah 14. 10). " Pluck thern," viz., the Gentile nations: in a bad .sense. " Pluck Judah :" in a good sense; used to express the force wliich was needed to snatch Judah from the tyrantvy of those nations l7y whom they had been made captives, or to whom they had fled; otherwise they never would have let Judah go. Previously he had been forbidden to pray for the mass of the Jewish people. But here he speaks consolation to the elect remnant among theni. Whatever the Jews might be, God keeps His covenant, l.'j. A promise, applying to Judah, as well as to the nations specified (Amos 9. 14). As to Moab, cf. ch. 48. 47; a,s to Ammon, ch. 49. 6. 16. svfear by my name—(Ch.
21, 22; 63. 6). _ 13. upon David's throne—Za. , who sit for David on hi throne ; implying the succession of the Davidlc family (ch. 22. 4). all—indiscriminately of every rank. 14. dash—(Psalm 2. 9.) As a potter's vessel (Revelation 2.
27). 15. be not proud—pride was the cause of their contumacy, as liumility is the first step to obedience {v. 17; Psalm 10. 4). 16. Give glory, &c.—Show by repentance and obedience to God, that you revere His majestj So Joshua exhorted Achan to "give glory to God" by confessing his crime, thereby showing he revered the Allknowing God. stumble—Image from travellers stumbling into a fatal abyss when overtaken by nightfall (Isaia'^ 5. 30; 59. 9, 10; Amos 8. 9). dark mountains— moun.itins of twilight or gloom; which cast such a gloomy shadow that the traveller stumbles against an opposing lock before he sees it (John 11. 10; 12.35). shadow of death the densest gloom ; death-shade (Psalm 44. 19). Light and darlcness are images of prosperity and adversity. 17. hear it—my exhortation. In secret—as one mourning and humbling liimself for their sin, not self-righteously condemning tliem (Philippians 3. 18). pride (A'ole, v. 15; Job 33. 17.) flock—(t). 20), just as kings and leaders are ca,\led pastors. 18. king—Jehoiachin or Jeconiah. queen —the queen-mother who, as the king was not more than eighteen years old, held tlie cliief power. JVehtishta, daughter of Elnathan, carried away captive with Jehoiachin by Nebuchadnezzar (2 Kings 24. 8-15). Humble yourselves i. e., Ve, shall he humbled, or brought low (ch, i: 2; Isaiah 19. 18; 65. 16); i. e., confess solemnly the true God. built—be made spiritually and temporally prosperous: fixed In sure habitations (cf. ch. 24. 6; 42,10; 45. 4; Psalm 87.4,5; Ephesians 2.20,21; 1 Peter 2.5). 17. (Isaiah 60. 12.)
CHAPTER XIII.
Ver. 1-27. Symboi-ical Pkophecy {v. 1-7.) Many of these figurative acts being either not possible, or not probable, or decorous, seem to have existed only in the mind of '.he prophet as part of his inward vision,. [So
22. '20; 2S. 2). your principalities—rather, "your/wod-
5ia
Abominalions the Cause of Judgments. JEREMIAH XIV. Drought Sent in Judnmatl on Judea. fmament.'" 19. cities of thie south viz., south of Judea ; Jiirthest off from the enemy, who advanced from the nortli. Hltut lip— i. e., deserted (Isaiah 24. 10); so that none shall be The hind, famed for her affection to her young, abandons them. 6. wild asses—They repair to "the high places" most exposed to the winds, which they "snull in " to relieve their tliirst. eyes—which are usually most keen in detecting grass or water from the " h.iifts," so much so that t he traveller guesses from their presence tbat tliere must be herbage and water near; but now "their eyes fail." flragons-jackals. [Henderson.] Rather the reference is to the great boas and python serpents which raise a large portion of their body up in a vertical column ten or twelve feet high, to survey the neighbourhood, above the surrounding bushes, while with open jawa they drink in the air. These giant serpents originated the widely-spread notions v,'hich typified the deluge and ]eft to open the gates to travellers and merchants again. IIIENDEKSON.] Rather, «/iu< uj3 so closely by Nebuchadnezzar's forces, sent on before (2 Kings 24. 10, 11), that none shall be allowed by the enemy to get out (cf. v. 20). >vUolly lit., fully; completely. 30. from . . . north—Nebuchadnezzar and liis hostile army (ch. 1. 14 ; 6. 22). flock . . . given tiiee—Jeremiah, amazed at the depopulation caused by Nebucliadnezzar's forces, addresses Jerusalem (a noun of multiiiide, which accounts for the blending of plural and singular, yoi(?-eyes . . . thee . . . //(^ flock), and asks where is her population (r;. 17, "flock ") which God liad given her? ai. captains and as clilet—lit., princes as to headall destructive agents under the form of a dragon or monster serpent; hence the dragon temples always near water, in Asia, Africa, and Britain, e. g., at Abury, in Wiltshire; a symbol of the ark is often associated with the dragon as the preserver from the waters. [Kitto's Biblical Cyclopcedia.] 7. do thou it—what we beg of thee ship, or ot'CJthy head, viz., the Chaldeans. Ratlier, translate, "What wilt thou say wlien God will set them (the enemies, v. 20) above thee, seeing that thou thyself hast accustomed them (to be) witli thee as (thy) lovers in the higncst place, lit., at thy headf" Thou canst not say God does thee wrong, seeing it was thou that gave occasion to His dealing so with thee' by so eagerly courting their intimacy. Cf. ch. 2. 18, 36 ; 2 Kings 23. 29, as to the league of Judah with Babylon, which led Josiah to march against Pliaraoh-necho, wlien the latter was about to attack Babyinterpose to remo've the drought. Jeremiah pleads in tlie name of his nation (Psalm 109. 21). So "work for us," absolutely used fl Samuel 14. 6). for thy name's sake—" for our backslidings are so many" that we cannot urge thee for the sake of our doings, but for the glory of thy name; Jon. [Maurek.] sorrows—pains, throes. 23. if thou say—connecting this verse with "What wilt thou say" lest, if thou give us not aid, it should be said it was owing to thy. want of power (Joshua 7.9; Psalm 79.9; 106.8; Isaiah 48.9; Ezekiel 20. 44). The same appeal to God'a mercy, " for Jlis name's sake," as our only hope, since aur sin precludes trust in ourselves, occurs, Psivlm 25. 11. 8. (Ch. 17. 13.) Hope of Israel—The reference is, not to the faith of Israel, which had almost ceased, but to the prom- («. 21)'? skirts are discovered— i. e., are thrown up so as to expose the person (u. 26; Isaiah 3. 17; Nahum3. 5). heels niade bare—The sandal was fastened by a thong above the heel to the instep. The Hebrew, is, "are violently handled," or "tornofl";'' i. e., thou art exposed to ignominy. Image from an adulteress. 33..Ethiopian—Tlie Cusliite of Abyssinia. Habit is second nature; as therelore it is morally impossible tliat the Jews can alter their inveterate habits of sin, nothing remains but the infliction of tlie extremest punisliment, their expatriation (i'. ise and everlasting covenant of God. None but the true Israel make God their " hope." turneth aside to tarry— The traveller cares little for the land he tarries but a night in ; but thou hast promised to dwell always in the midst of thy people (2 Chronicles 33. 7, 8). Maurer traiislates, "spreadeth," his tent. 9. astonled—like a "miglity man," at otlier times able to help (Isaiah 59. 1), but now stunned by a sudden calamity so as to disappoint the hopes drawn from him. art In the mldstof us—(Exodus
24). 34. (Psalm 1. 4.) by tlie wind—fce/ore the wind, of the wilderness—where the wind has full sweep, not
being broken by any obstacle. 35. portion of thy measures—tlie portion wliicli I have measured out to thee (Job
29. 45, 46; Leviticus26. 11, 12). called by thy name—(Dan-
20. 29; Psalm 11. G). falsehood— ((,•. 27), false gods and alliances wilh foreign idolaters. 36. discover . . . upon thy face—rather, "throw up tliy skirts over thy face," or head; done by way of ignominy to captive women and to prostilvites (Nahum 3.5). TheJevrs' punishment should answer to their crime. As their sin had been perpetrateil in the most public places, so God would expose them to tile contempt of other nations most openly (Lamentations 1. 8). noighings—(Ch. 5. 8), image from the lust pf-horses; the lust after idols degrades to the level of the brute, hills—where, as being nearer heaven, sacrifices were thought most acceptable to the gods, wilt thou wot ... J when lit., " thou wilt not be made clean after how long a lime yet." (Ho v. 23.) Jeremiah denies the moral possibility of one so long hardened in sin becoming soon cleansed. But see ch. 32. 17 ; Luke 18. 27. iel 9. 18, 19) as thine own peculiai* people (Deuteronomy 9.
29). 10. Jehovah's reply to the prayer (v. 7-9; ch. 2. 2:?-25) Thus—So greatly, loved—(Ch. 5. 31.) not refrained . . feet—they di<i not obey God's command; "withhold thy foot" (ch.2. 2.5), viz., from following after idols, remembei. . . Iniquity—(Hosea 8.13; 9.9.) Their sin is so great, God must punish them. 11. (Ch. 7.16; Exodus S'i. 10.) 13. not hear—because their prayers are hypocritical: their hearts are still idolatrous. God never refuses to hear real prayer (ch. 7. 21, 22; Proverbs I. 2S; Isaiah 1. 15;
58. 3). sword . . . famine . . . pestilence—the three sorest judgments at once; any one of which would be enougli for their ruin (2 Samuel 21. 12, 13). 13. Jeremiah urges that niucii of the guilt of the people isduo to the falsg prophets' influence, assnred peace—soIi<l and lasting peace. Lit., peace of truth (Isaiah 39. 8). 14. (Ch. 23. 21.) 13, (Ch. 5. 12, 13.) say, Swowl anil fiimlne . . . consumed retribution in kind both to the false prophetsand to their liearers (i;. 1(1). 10. none to bury—(Psalm 79. 3.) pour their wickedness— i. e., the punishment incurred by their wickedness (ch. 2. 19). 17. (Ch. 9. 1 ; Iimentations 1. 16.) Jeren'tlah is desired to weep ceaselessly for the calamities coming on his nation (called a "virgin,"- as being herettv fore never under foreign yoke)(Is;viah 2;!. 4). IS. go about — 1. e., shall have to migrate into a land of exile. HorSl.EV Iramlates, "go trafllcking about the land (see Margin; ch. 5.31; 2 Corinthians 4.2; 2 Peter 2.3), and take no knowledge" (/. e., pay no regard to the, miseries liefore their eyes) (Isaiah 1. 3; .58, 3). If the lit. sense of the Hebrew verb be retained, I would with English Ver.tion understand the words as referring to the exile to Babylon ; thus, "the prophet and the priest shall have to go tea strange land to practise their religious traffic (Isaiah 56.
CHAPTER XIV.
Ver. 1-22. Proi'1ieuie.<5 on the occasion of a 'Drought SEN T IN Judgment on Judea. 1. Lit., "That whicli was lha word of Jehovah to Jeremlali concerning," &c. (kronght lit., the withlioldintjs, viz., of rain (Deuteronomy
11. 17; 2 Chronicles 7. 13). The reason why this word should he used especially of the withholding of rain, is, that rain is in tiiose regions of all things the one chiefly needed (ch. 17. 8, Margin). 3. gates—the place of public coruMUrsc in each city looks sad, as being no longer frequented (Isaiah 3. 2(> ; 21.4). black i. e., they mourn (blackness being indicative of sorrow) (ch. 8. 21). unto the ground—bowing towards It. cry—of distress (1 Samuel
5. 12; Isaiah 24. 11). 3. little ones—rather, " their inferiors," i. v., domestics. i)lts—cisterns for collecting rain water, often met with In the Kast, where there are no uprings. covered . . . heads—(2 Samuel 15. 30.) A sign of liiiiiilliation and mourning. 5. The brute creation Is reduced lo the utmost extremity for the want of food. 030
11; Ezekiel 34.2,3; Mlcah S. II). 19. The peophi plead with God, Jeremiah being forbidden to do so. no heal> ing — (CTi. 15.18.) peace ... no good - (Ch. 8. 15l) «©.
Tlte Rejection af the Jews. JEREMIAH XV. The Prophet Complaineth to Ood. guish, or consternation. So LXX. 9. bom seven—(1 Samuel 2. 5.) Seven being the perfect number indicates full fruitfulness. languislieth—because not even one is left of all her sons (t). 8). sun is gone down while . . . yet Aay—fortune deserts her at the very height of her prosperity (Amos 8. 9). she . . . ashamed—the mothers {she being collective) are put to the shame of disappointed hopes through the loss of all their children. 10. (Ch. 20. 14; Job (Daniel 9.8.) 21. ns—"the throne of thj' glory" may be the oliject i>f "abhor uof ("reject not"); or"Zion" (ti. 19). tUronc of tliy ^lory—Jerusalem, or, the temple, called God's "footstool" and "habitation" (1 Chronicles 2.S. 2; rsalm 1.32. ') 1. thy covenant—(Psalm 106. 45; Daniel 9. 19.) as. vanities—idols (Deuteronomy 32.21). rain — (Zech-
Rrlafi 10. 1, 2.) lieavens—viz., of themselves without God (Matthew 5. -15: Acts 1-1. 17); they are not the First Cause, and ouglit not to be deified, a.s they were by the heathen.
3. 1, &c.) Jeremiah seems to have been of a peculiarly sensitive temperament; yet the Holy Spirit enabled him to deliver his message at the certain cost of having hia sensitiveness wounded by the enmities of those whom his words offended, man of strife—exposed to strifes on the part of " the whole earth" (Psalm SO. 6). I have neither lent, &c.—proverbial for, " I have given no cause for strife against me." 11. Verily lit., S/iall it not be ? i. e., Surely it shall be. tliy remnant—the final isme of thy
disjunctive "or" favours Calvin's explanation: " Not even the heavens themselves can give rain, much less can the Idol vanities." Art not thou Ite—viz., Who canst give rain ?
CHAPTER XV.
1-21. GoD'9 Reply to Jeremiah's Intercessory Prayer. 1. Moses . . . Samuel — eminent in intercessions (Exodus 32. 11, 12; 1 Samueil 7.9; Psalm 99.6). be towartl—could not be favourably inclined toward them, out of my sight—God speaks as if the people were present before Him, along with Jeremiah. 2. death—deadly plague (ch. 18.21; 43.11; Ezekiel 5.2, 12; Zechariah U. 9). 3. appoint— (Leviticus 26. 16.) Itinds-of punishments. 4. cause ... to be removed—(Deuteronomy 28.25; Ezekiel 23. 46.) Rather,"! will givethem up to vexation," I life; thy life, which now seems to thee so sad, shall eventuate in prosperity. [Calvin.] They who think that they shall be tlie surviving remnant, whereas thou shalt perisli, shall themselves fall, whereas thou shalt remain and be favoured by the conquerors [Junius] (ch. 40.4,5; 39.11, 12). The Keri reads, "I will set tliee free (or as Mauker, 'I will establish thee') for good" (ch. 14.11; Ezra 8.22; Psalm 119.122). to entreat thee well—Hi., to meet thee; so "to be placable, nay, of their own accord to anticipate in meeting thee witli kindness." [Calvin.] I prefer this translation as according with the event (ch. 39.
cause them to wander so as nowhere to have repose [Calvin] (2 Chronicles 29.8, "trouble," Margin, "commotion"), because of Manasseh—he was now dead, but the efiects of his sins still remained.—How much evil one bad man can cause! The evil fruits remain even
11, 12; 40. 4, 5). Genesius, from cli. 7. 16; 27. 18; Job 21. 15, translates (not only will I relieve thee from the enemy's vexations, but) "I will make tliine enemy (that now vexeth thee) apply to thee with prayers" (ch. 38. 14 ; 42. 2-6). 13. steel — ratlier, brass or copper, whicli mixed with "iron" (by the Chalybes near the Euxine Pontus, far north of Palestine), formed tlie hardest metal, like our after he himself has received repentance and forgiveness. The people had followed his wicked example ever since; and it is implied that it was only through the long-suflering of God that the penal consequences had been suspended up to the present time (cf. 1 Kings 14. 16; 2 Kings 21. 11; 23. 26 ; 24. 3, i). 5. go aside . . . how thou doest — Who will turn aside (in passing by) to salute steel. Can the Jeivs, hardy like common iron though they be, break the still hardier Chaldees of the north (ch. 1. 14), who resemble the Chalybian iron hardened with copper? Certainly not. [Calvin.] Henderson translates, "Can one break iron, (even) the northern iron, and brass," on the ground that EnglishVersion makes ordinary m-o)i not so hard as brass. But it is not brass, but a particular mixture of ironand brass, whicli is represented as harder-than common iron, which was probably then of inferior texture, owing to ignorance of modern modes of preparation. 13. Tliy substance . . . gins—Judea's, not Jeremiah's, wltliout price—God casts his people away as a thing worth naught (Psalm 44, 12). So, on the contrary, Jehovah, when about to restore His people, says. He will give Egypt, &c., for their "ratisom" (Isaiah 43.3). even in all thy borders —joined with "Thy substance . . . treasures, as also witli "all thy sins," their sin and punishment being commensurate (ch. 17.3). 14. thee— Maurer supplies tfiem, viz., "thy treasures." Eichorn, needlessly, from Syriac and LXX., reads, "I will make thee to sei-ve thine enemies;" a reading doubtless interpolated from ch. 17. 4. lire—(Deuteronomy 32. 22.) 15. tlion knowest—viz., my case ;' what wi-ongs my adversaries have done me (ch. 12. 3). revenge me—{Note, ch. 11.20.) The prophet in this had regard to, not his own personal feelings of revenge, but the cause of God; he speaks by inspiration God's will against the ungodly. Contrast in this the law with the gospel (Luke 23.
(to wisli thee "peace"). 6. weary with repenting —(Hosea 13. 14; 11. 8.) I have so often repented of the evil that I threatened (ch. 26. 19; Exodus 32. 14; 1 -Chronicles
21. 15), and have spared them, without my forbearance moving them to repentance, that I will not again change my purpose (God speaking in condescension to human modes of tliouglit), but will take vengeance on them now. 7. fan — tribulation (from tribulum, a threshing instrument), which separates tlie chaff from the wheat{Matthew
3. 12). gates of tlie land—t. e., the extreme bounds of the laud througli wliich the entrance to and exit from it lie. Maurer translates, " I will fan," i.e., cast them forth "to the gates of the land" (Nahum 3. 13). "In the gates;" English Version draws the image from a man cleaning corn with a fan; he stands at the gate of the threshing-floor in the open air, to remove tlie wheat from the cliaff by means of the wind ; .so God threatens to remove Israel out of the bounds of the land [Houbigant.] 8. Their -widows—Sly people's (u. 7). have broughtprophetical past : I will bring, mother of the young men—" mother" is collective; after the " widows," he naturally mentions bereavement of their sons ("young men"), brought on the " mothers" by " the spoiler ;" it was owing to the number of men slain that the " widows" were so many. [Calvin.] Others take " mother," as in 2 Samuel 20. 19, of Jerusalem the metropolis; "I have brought on them, against the 'mother,' a young spoiler," viz., Nebuchadnezzar, sent by his father, Nabopolassar, to repulse the Egyptian invaders
34; Acts 7. 60). take me not away in thy loiig-sut TerIng — by thy long-suffering towards them, suffer them not meanwhile to take away my life, for thy sake I have suffered rebuke—the very words of the antitype, Jesus Christ (Psalm 69. 7, 22-28), which last cf. wil'li Jeremiah's prayer in the beginning of this verse. 16. cat—(Ezekiel 2.8; 3. 1,3; Revelation 10. 9, 10.) As soon as. thy words were found by me, I eagerly laid hold of and appropriated them. The Keri reads, " thy word." thy word . . . joy (Job 23.12; Psalm 119.72, 111; cf. Matthew 13.44.) called by tliy name— I am thine, thy minister. So the antitype, Jesus Christ (Exodus 2:3. 21). 17. My " rejoicing" (r>. 16) was not that of the profane mockers (Psalm 1.1; 26.4,5) at (easts. So far from having fellowship with these, he was expelled from society, ami made. to sit " alone," because of his faitlifiU prophecies, because of thy hand i. e,, thine 621 (2 Kings 2:5.29; 24. 1), and occupy Judea. But v. 7 shows the future, not the past, is referred to; and "widows" being literal, "mother" is probably 'so too. at noonday—the hottest part of the day, when military operations were usually suspended ; thus it means unexpectedly, answering to tlie parallel, "suddenly;" openly, as others explain
It, will ntrt suit tlie parallelism (cf. Psalm 91.6). it—English Version seems to understand by " it" the mother city, and by "him" tlie "spoiler;" thus "It" will be parallel to "city." Rather, " I will cause to fall upon Wiem(the " mothers" about to be bereft of their sons) suddenly anguish and terrors." tlie city—rather, from a root " heat," an- Tue Jews' Utter Ruin Foreshown, JEREMIAH XVI. because they were worse than their Fathen, Inspiration (Isaiali S. 11 ; Ezekiel 1. 3; 3. 14). filled me vrith iuaignatiou—So cli. 6. 11, " full of tlie fury of the Lord ;" 90 full was he of the subject (God's "indignation" against the ungodly) with which God had inspired hiin, as not to be able to contain liimself from expressing it. The same comparison by contrast between the effect of inspiration, and that of ivine, both tailing a man out of himself, ocno more to do with this people wliether in mourning or joyous feasts. 9. (Ch. 7. 34; 25. 10; I':zekiel 20. 13). 10. (Deuteronomy 29. 24; I Kings 9. 8, 9). 11. (Ch.5. 19; 13. 'Ji; 22. 8, 9). 13. ye—enipliatic: so far from avoiding your fathers' bad example, ye have done worse (ch. 7. 26; I Kings 14. 9). imagination—rather, slubbm-n perversity. that they may not hearken-rather, connected with "ye:" "ye have walljed . . . so as not to hearken tome." 13. sei-ve otiier gods—that which was tlieirsin in llieir own land was their punishment in exile. Retribulion in kind. They voluntarily forsook God for idols at home; they were not allowed to serve God, if they wished it, in captivity (Daniel 3. and 6). day and niglitirony. You may there serve idols, which ye are so mad after, even to satiety, and without intermission. It. Therefore—So severe shall be the Jews' bondage that their deliverance from it shall be a greater benefit than that out of Egypt. The consolation is incidental here ; the prominent thought is the severity of their punisliment, so great that their rescue from it will be greater than that from Egypt [CalVXNJ; so the context, u. 13, 17,18, proves (ch. 23. 7, 8; Isaiah
!urs, Acts 2. 13, 15,18. 18. (Ch. 30.15.) "Pain," viz., the perpetual persecution to which he was exposed, and his being left by God without consolation and "alone." Contrast his feeling here with that In v. 16, when he enjoyed t!ie full presence of God, and was inspired by His words. Therefore he utters words of his natural " infirmity" (so David, Psalm 77. 10) here; as before he spake under the liiglier spiritual nature given him. as a liar, auii as—ratlier, "as a deceiving (river) . . . waters that are not sure" (lasting); opposed to " living (perennial) waters" (Job 6. 15, Ac.). Streams tliat the thirsty traveller had calculated on being full in winter, but which disappoint him in his sorest need, having run dry in the heat of summer. Jeliovah liad promised Jei'emiah protection from liis enemies (ch. 1. 18, 19); his infirmity suggests that God had 4:3. 18). 15. tlie north—Chaldea. But whilst the return from Babylon is primarily meant, the return lierealter is tlie full and Hnal accomplishment contemplated, as " from all tlie lands" proves. "Jsraei " was not, save in a very limited sense, " gathered from all the lands " at the return from Babylon (ef. ch. 24. 6; 30.3; Z2. lr>, Notes). 16. send for—translate, " I will send many;" "I will give the commission to many " (2 Chronicles 17. 7). tishers . . . Imnters—successive invaders of Judea (Amos 4. 2; Habakkuk failed to do so. 19. God's reply to Jeremiah, return . . . bring . . . again—Jeremiah, by his Impatient language, liad left Iiis proper posture towards God ; Godsaith, "If thou wilt return (to thy former patient discharge of thy proplietic function) I will bring thee back" to thy former position: jn the Hebrew there is a play of words, '^return.. . turn again" {ch.^.i; 4.1). stand before me—minister aqceptably to me (Deuteronomy 10.8; 1 Kings 17,1; IS. 15). take . . . precions from . . . vile — image from metals: "If thou wilt separate what is precious in thee (tlie Divine graces imparted) from what is vile (thy natural corrup-
1. 14, 15). So "net" (Ezekiel 1'2. 13). As to "hunters," see Genesis 10.9; Micah7. 2; the Chaldees were famous in hunting, as the Egyptians, the otlier enemy of Judea, were in fishing. " Fisliers " expresses the ease of their victory over the Jews as that of the angler over fishes; " hunters," the keenness of their pursuit of them into every cave and nook. It is remarkable, the same image is used in a good sense of the Jews' restoration, implying that Just as their enemies were employed by God to take them in hand for destruction, so the same shall be employed for their restoration (Ezekiel 47. 9, 10). Sospiritually, those once enemies by nature (fixliennen many of them literally) were employed by God to be heralds of salvation, "catching men " tions, impatience, and hasty words), thou shalt be as my moatii :" my mouthpiece (Exodus 4. 1(3). return not tliou unto tUem—let not them lead you into their profane ways (as Jeremiah had spoken irreverently, v. 18), but lead thou them to the ways of godliness (v. 16, 17). Ezekiel 22. 26 accords witli the other interpretation, which, however, does not so well suit the context, " If thou wilt separate from the promiscuous mass the better ones, and lead them to conversion by faitliful warnings," &c. 30, The promise of ch. 1. 18, 19, in almost the same words, but with the addition, adapted to the present attacks of Jeremiali's foraiidalde enemies, " I will deliver thee out of . . . wicked for life (Matthew 4. 19; Luke 5. 10; Acts 2. 41; 4. 4) ; cf. here ti. 19, "the Gentiles shall come unto thee" (2 Corinthians. . . redeem . . . terrible;" tlie repetition is in order to assure Jeremiah that God is tJie same now as when He first made the promise, in opposition to the propliet's irreverent accusation of unfaitlifulness {v. 18).
12.16). 17. (Ch. 32.19; Proverbs 5.21; 15.3.) their iniquity—the cause of God's judgments on them. 18. first. . . double—HoKSLBY translates, " I will recompense, Ac, once and again;" lit., the first tine repeated: alluding to the two captivities—the Babylonian and the Roman. Mauker, "I will recompense their former iniquities (those long ago committed by their fathers)and their (own) repeated sins" (v. 11,12). English Version gives a good sense, "First (before " I bring them again into their laud "), CHAPTEE XVI.
Ver. 1-21. CoxTiNUATioN of the previous Prophecy. jj. in tliis place — in Judea. The direction to remain single was (whether literally obeyed, or only in prophetic vision) to symbolize the coming calamities of the Jews (Ezckicl 21. 1,5-27) as so severe that tlie single state would be then (contrary lo the ordinary course of things) preferable to the married (of. I Corinthians 7. 8; 26. 29; Matthew 21.19; Luke 23.29). 4. grievous deaths — rather, dead/!/ tliseases (cli. 15. 2). not . . . lamented—so many Shall be the -sliiin (ch. 22. 18.) dung—(Psalm 83. 10.) 5. fEzekiel 24. 17, 22, 'A) house of mourning—(Mark 5. 38.) Margin, mourning-feust ; sucli feasts were usual at funerals. The Jleljrew means, in Amos 6. 7, the cry of joy at a banquet; lu'i e, and Lamentations 2. 19, the crj/ o/ sorrou). O. cni themselves—Indicating extravagant grief (ch. 41.5; I will doubly (i. e., fully and amply, ch. 17. 18; Isaiah 40. 2) recompense," &c. carcasses—not sweet-smelling sacrificps acceptable to God, but " ca7-casses " of Tered to idols, an offensive odour to God ; human victims (cli. 19. 5; E/.ekiel
16. 20), and unclean animals (Isaiah 05. 4; 66. 17). JlAUitER explains it, " the carcasses " of tlie idols: their images void of sense and life. Cf. v. 19, 20. Leviticus 26. 30 favours this. 19, ao. The result of God's judgments on the Jews will be that both the Jews when restored, and the Gentiles who have witnessed those judgments, shall renounce idolatry for the worship of Jehovah. Fulfilled partly at the return from Baliylon, after which the Jews entirely renounced idols, and many proselytes were gathered In from the Gentiles, but not to lie realized in its fulness till the final restoration of Israel (Isaiah 2). ao. Indignant protest of Jeremiah against Idols, and they are no gods —(Ch. 2. 11; Isaiah 37. 19; Galatlans 4. 8.) "They" refers to the Idols. A man (a creature himself) making Ooti
47. 5), prohibited by the law (Leviticus 19. 28). bald—(Ch. 7.29; Isaiah 22. 12). 7. tear themselves—rather, "break bread," viz., that eaten at the funeral-feast (Deuteronomy
26. 14; Job 42. U; Ezekiel 24. 17; Hosea 9. 4). "Bread" Is to be supplied, as Lamentations 4.4; cf. "take" (food) (Genesis 42. 33). give . . . cup of consolation . . . for Is a contradict Ion in terms. Vulgate takes "they" thus: "Shall m.an make f/oftv, though men themselves are not gods?" iJl. Tlierefore—In order that all may be turned from Idols lo Jeliovah, He will now give awful proof of His Divine power In the Judgments lie will iiilllet. this onco—If the punlslimeuts 1 have heretofore Inflicted have . , . father—It was the Oriental custom for friends to send viands an<l wine (the "cup of consolation") to console relativ(>K in inournlng-feastH, e.g., children under the death of a "lather "or "mother." 8. house of feasting —Joyous: as distinguished from mourning-feasts, Have 523
J%6 Jews' Love of Idolatry. JEEEMIAII XVII. The Salvation of God, not been severe enough to teacU tbem. my name . . . L.ora— Je?iovah. (Psalm 83. 18): God's incommunicable tree." Robinson translates, "the Juniper tree," found In the Arabah or Great Valley, here called "the desert," south of the Dead Sea. The " heath" was one of the plants, according to Pliny (13. 21; 16. 26), excluded from religious uses, because it has neither fruit nor seed, and is neither sown nor planted, not see . . . good—(Job 20. 17.) salt land—(Deuteronomy 29. 23), barren ground. 7. (Psalm 34. niiiiie, to apply which to idols would be blasphemy. Keeping His threats and promises (Exodus 6. 3).
CHAPTER XVII.
8; Proverbs 16. 20; Isaiah 30. 18.) Jeremiah first removed the weeds (false trusts), so that there might be room for the good grain. [Calvin.] 8, (Psalm 1. 3.) shall not see — Ver. 1-27. The Jews' invetekatk Love of Idolatry. The LXX. omit the first four verses, but other Greek versions have them. 1. The first of the four clauses relates
e., feel. Answering to f. 6; whereas the unbelievers "shall not see (eyen) when good coineth," the believer "shall not see (so as to be overwhelmed by it even) when heat (fiery trial) cometli." Trials shall come upon liim as on all, nay, upon him especially (Hebrews 12. 6) ; but he shall not sink under them, because the Lord is his secret strength, just as the "roots spread out by a river" (or, "water-course") draw hidden support from it (2 Corinthians 4. 8-11). carvtnl—anxious, as one desponding (Luke to the third, the second to the fourth, by alternate parallelism. The sense is, They are as keen after idols as if their propensity was "graven with an Iron pen (Job 19.
21) on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars " (Acts 17. 25). As the clause " on their hearts " refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of
12. 29; 1 Peter 5. 7). drought—fa., ivithholding, viz., of raiu. . . altars " to their staining them with the blood of victims, in imitation of the Levitical precept (Exodus 29. 12; Leviticus 4. 7, 18), but "written . . . graven," would thus be inappropriate, table of . . . heart—which God intended to be inscribed very differently, viz., with His truths (Proverbs 3. 3; 2 Corinthians 3. 3). your—though " their " preceded, he directly addresses them to charge the guilt home to them in particular, ti. cliildren remember —instead of forsaking the idolatries of their fathers they keep them up (ch. 7. 18). This is given as proof that their (ch. 14. 1); he here probably alludes to the drought which had prevailed, but makes it the type of all kinds of distress. 9. deceitful—from a root, " supplanting," " tripping up insidiously by the heel," from which Jacob (Hosea
12. 3) toolt his name. In speaking of the Jews' deceit of heart, he appropriately uses a term alluding to their forefather, whose deceit, but not wliose faith, they followed. His " supplanting" was in order to obtain Jehovah's blessing. They plant Jehovah for "trust in man'' (u. 5), and then think to deceive God, as if it could escape His notice, that it is in man, not in Him, they trust, desperately wiched—"incurable" [Hoksley] (Micah 1. 9). Trust in one's own heart is as foolish as in our fellow-man (Proverbs 28. 26). 10. Lest any should infer from v. 9, " who can know it?" that even the Lord does not know, and therefore cannot punish, the hidden treachery of the heart. He saith, "I the Lord search the heart," &c. (1 Chronicles 28. sin' is "graven upon . . . altars" (v. 1), i.e., is not merely temporary. They corrupt thir posterity after them. Castalio less probably Irahslates, " They remember their altars as (fondly as) they do their children." groves rather, imagesof Astarle, the goddess of the heavenly hosts, represented as a sacred tree, such as is seen in the Assyrian sculptures (2 Kings 21. 7 ; 2 Chronicles 24. IS): " Image of the grove." The Hebrew for "grove" is Asherah, i. e., Assarak, Astarte, or Ashtai'oth. by the greeu trees—j. e., near them: the sacred trees (idol symbols) of Astarte being placed in the midst of natural tres: "green trees "
9; Psalm 7.9; Proverbs 17. 3; Revelation 2.23). even to give—and that in order that I may give (ch. 32. 19). 11. partridge—(1 Samuel 26. 20). Hebrew "Korea," from a root, to call, alluding to its cry ; a name still applied to a bustard by the Arabs. Its nest is liable, being on the ground, to be trodden under foot, or robbed by carnivorous animals, notwithstanding all the beautiful manoeuvres of the parent birds to save the brood. The translation, "sitteth on eggs which it has not laid," alludes to the ancient notion that she stole the eggs of other birds and hatched them as her own ; and that the young birds when grown left her for the true mother. It is not needful to make Scripture allude to an exploded notion, as if it were true. Maurer thinks the reference is to Jehoiakirn's grasping cupidity (ch. 22. 13-17). Probably the sense Is more general; as previously he condemned trust in man
Is thus distinguished from "groves," artificial trees. Henderson, to avoid taking the same Hebrew particle in the same sentence differently, " by . . . upon " translates "images of Astarte on the green trees." But it is not probable that images, in the form of a sacred tree, should be hung on trees, rather than near them. 3. mountain—Jerusalem, and especially Zion and the temple, iu the field—As Jerusalem was surrounded by mountaiits (Psalm Tix 2), the sense probably is. Ye rely on your mountainous position (ch. 3. 23), but I will make "my mountain" to become as if it were in a plain (field), so as to give thy substance an easy prey to the enemy. [Calvin.] "Field" may, however, mean all Judea; it and " niy monntain" will thus express the country and its cap- (v. 5), he now condemns another object of the deceitful hearts' trust, unjustly gotten riches (Psalm 39. 6; '49. 16, 17; 55.23). fool—(Proverbs 23. 5; Luke 12. 20); "their folly" (Psalm 49. 13). Himself, and all, shall at last perceive he was not the wise man he thought he was. 13. Throne— The temple of Jerusalem the throne of Jehovah. Having condemned false object of trust, "high places for sin" (v. ital (Gkhk'S lus translates, "together with," Instead of in; as the Hebrew is translated, ch. 11. 19; Hosea 5. 6; but this Is not al)solutely needed), "the substance" of both of which God "will give to the spoil." thy high placescorresponding in parallelism to " my mountain" (cf. Isaiah
11. 'J), as "all thy borders," to "the field" (which confirms the view that " field" means all Judea). for sin—connected with "Wgh places" In English Version, viz., frequented /or sin, i. e., for idolatrous sacrifices. But ch. 15. 13 makes tlie rendering probable, "I will give thy substance . . . to . . . spoil . , . on account 0/ thy sin througliout all t?iy bm-der's." 4. even thyself—rather, "owing to thyself," t. e., by thy own fault (ch. 15. 13). discontinue ft-om-be dispossessed of. Not only thy substance, but tliyself shall be carried off to a strange land (ch. 15. 1-4). 5. Referring to the Jews' proneness to rely on Egypt, in Its fear of .Assyria and Babylon (Isaiah 31. 1, 3). tmsteth —this word is emphatic. We may expect help from men, 8o far as God enables them to help us, but we must rest our trust In GOd alone (Psalm 62. 5). 6. heath—in Psalm
3), and an "arm of flesh," he next sets forth Jehovah, and His temple, which was ever open to the Jews, as the true object of confidence, and sanctuary to flee to. Henderson makes Jehovah, in v. 13, the subject, and this verse predicate, "A throne of glory, high from the beginning, the place of our sanctuary, the hope of Israel is Jehovah." Throne is thus used for Him who sits on it; cf. thrones (Colossians 1. 16). He is called a "sanctuary" to His people (Isaiah 8. 14; Ezekiel 11. 16). So ;S2/7*jac and ^m6ic. 13. me Jehovah. Though </iee precedes. This sudden transition is usual in the prophetic style, owing to the prophet s continual realization of Jehovah's presence, nil that forsake thee—(Psalm 73. 27; Isaiah 1. 28.) written in tlie earth—in the dust, i. e., shall be consigned to oblivion. So Jesus' significant writing "on the ground" (probably the accusers' names) (John 8. 6). Names written in the dust are obliterated by a very slight wind. Their hopes and celebrity are wholly in the earth, not in the heavenly boon
102. 17; Isaiah .32. 11; Habakkuk 3. 9, the Hebrew is translalfd, " bi Vre," " naked," " destitute ;" but as the parallel in f. 8 is "tree," sfime plant must be meant of which this Is the clxarsct eristic epithet (see ch. 48. 6, Margin), "a naked
TIte SahbtUh to be Hallowed. JEREMIAH XViri. GdcCs Power over NahoiU tlous to it (Psalm 107. 22). 2T. burden . . . in . . . gates . . , Are in tiLe gates—retribution answering to the sin; the scene of their sin shall be tiie scene of tlielr punislimeut (ch. 52. 13; 2 Kings 25. 9). of life (Revelation 13. 8; 20. 12, 15). The Jews, thoush boasting tliat tliey were the people of God, had no portion in heaven, no status before God and His angels. Contrast "written in heaven," i. e., in the muster-roll of its blessed citizens (Luke 10. 20). Also, contrast " written in a boolc," and "in the rock for ever" (Job 19. 23, 24). living waters —(Ch. 2. l.i.) li-lS. Prayer of the prophet for deliverance from the enemies whom he excited by his faithful denunciations, heal . . . save—not only make me whole (as to CHAPTER XVIII.
Ver. 1-23. GoD, AS the Sole .Sovereign, has an Absolute Right to Deal with Nations According to their Conduct Towards Him; Illustrated in a Tangible Form by the Potter's AIoulding of Vessels from Clay. a. go down viz., from the high ground on which the temple stood, near which Jeremiah exercised his prophetic office, to the low ground, where some wellknown (this is the force of "the") potter had his workshop. 3, wlieela—lU., " oa boHi stories." The potter's horizontal lathe consisted of two round plates, the lower ona larger, the upper smaller; of stone originally, but afterwards of wood. On the upper the potter moulded the cjay into what shapes he pleased. They are found represented in Egyptian remains. In T2xodus 1. 16 alone is the Hebren word found elsewhere, but in a different sense. 4 marred—spoiled. " O/ clay" is the true reading, which was corrupted into " o.s clay" (Margin), through the similarity of the two Hebrew letters, and from 1.6, "as the clay." 6. Refuting the Jews' reliance on their external privileges as God's elect people, as if God could never cast them otr. But if the potter, a mex-e creature, has power to throw away a marred vessel, and. raise up other clay from the ground, "a fortiori" God, the Creator, can cast away the people who prove unfaithful, to His election, and can raise others in their stead (cf. Isaiah 45. 0; 64. 8; Romans 9. 20, 21). It is curious that the potta-'s field should have been the purchase made with the price of Judas' treachery (Matthew 27.9, 10: a potter's vessel dashed to pieces, cf. Psalm 2.8,9; Revelation '2.27), because of its failing to answer the maker's design, being the very Image to depict God's sovereign power to give reprobates to destruction, not by caprice, but in the exercise of His righteous judgment. Matthew quotes Zechariah's words (Zechariah 11. 12, 13) as Jeremiah's, because the latter (ch. tlie evils of .soul as well as body which I am exposed to by contact with ungodly'foes, ch. 15. 18), but keep me so. my prais*—He whom I liave to praise for past I'avoiars, and therefore to whom alone I look for the time to come.
1.5. Where is the word 1—(I.saiah 5. 19; Amos 5. IS.) Wliere is the fulfilment of the threats which thou didst utter as from God ? A characteristic of the last stage of apostasy (2 Peter 3. 4). 16. I have uot refused thy call of me to be a prophet (Jonah 1. 3), however painful to me it was to utter wliat would be sure to Irritate the hearers (ch. 1. 4, &c.) ; therefore thou shouldest not forsake me (ch. 15. 15, &c.). to follow thee lit., after thee; as an under-pastor following thee, the Chief Shepherd (Ecclesiastes' 12. 11; 1 Peter 5.4). neither . . . desired—I have not wished for the day of calamity, though I foretell it as about to come on my countrymen ; therefore they have no reason for persecuting me. thou kiiowest—I appeal to thee for the truth of what I assert, that which came out of my lips—ray words (Deuteronomy 23. 23). right before thee— rather, "was before thee;" was known to i/iee—(Proverbs 5. 21). 17. a terror viz., by deserting me: all I fear is thine abandoning me; if thou art with me I have no fear of evil from enemies. 18. destroy . . . destruction—" brea,k tliem with a double breach," Hebrew (ch. li. 17). On "double," see i\^o<e, ch. 16. 18. 19-'Z7. Delivered in the reign of Jehoiakim, who undid the good effected by Josiah's reformation; especially as to the ob Bervanee of tlie Sabbath; [Eichorn.] gate of . . . childrei> of . . . people—The gate next the king's palace, called the gate of David, and the gate of the people, from its being the principal thoroughfare: now the Jaffa gate. It is probably the same as " the gate of the fountain" at the foot of Zion, near which were the king's garden and pool (ch. 39. 4 ; 2 Kings 2.5. 4; Nehemiah 2. 14; 3. 15; 12. 37). ao. kings—He begins with the kings, as they ought to have repressed sucli a glaring profanation. 31. Take he«d to yoitrselves lit., to your souls. Maurer explains, "as ye love your lives;" a phrase used here to give the greater weight to the commantl. sabbath—The non-observance of it was a chief cause of the captivity, the number of years of the latter, seventy, being exactly made to agree with the number of .Sabbaths which elapsed during the 490 years of their possession of Canaan from Saul to their removal (Leviticus 20. 34, 35; 2 Chronicles 36. 21). On tlie restoration, therefore, stress was especially laid on Sabbath observance (Nehemiah 13. 19). Jerusalem—It would have been scandalous anywhere, but in the capital, Jei-utalem, it was an open insult to God. Sabbath-hallowing
18., 19.) was the source from which the former derived his summary in ch. 11. 12, 13. [Hengstenberg.] 7.- At wliat Instant-In a moment, when the nation least expects it. Hereby he reminds the Jews how marvellously God had delivered them from their original degradation, i. e.. In one and the same day ye were the most wretched, and then the most favoured of all people. [Calvin. J 8. their evil—in antithesis to, " the evil that Jthought to do." repent—God herein adapts Himself to human conceptions. Tlie change is not in God, but in the circumstances which regulate God's dealings : just as we say the land recedes from us when we sail forth, whereas it Is we who recede from the land (Ezekiel 18. 21 ; 33. 11). God's unchangeable principle is to do the best tliat can be done under all circumstances; if then He did not take into account the moral change iii his people (their prayers, &c.). He would not be acting according to His own unchanging principle
Is intended as a symbol of holintrss in general (Ezelciel 20.
(y. 9, 10). This is applied practically to the Jews' ca.se (r.
12), therefore such stress is laid on it; the Jews' gross impiety is manifested in their setting God's will at naught, in the case of such an easy and positive command. 'Z3. (Ch. 7. 21, 2(i.) a*. A part put for the whole, "If ye keep the .Siibbath and my other laws." 25, kings . . . In cliarioi*—The kingdom at this time had been brought so low that this iironilse here was a special favour, remain— 11; see ch. 36. 3; Jonah 3. 10). 11. frame evil—alluding to the precedlng image of " the potter," i. e., I, J< hovah, am now as It were the potter/rawuifj' evil against you; but in the event of your repenting, it is in my power to frame a/tei my course of dealing towards you. return, Ac—(2 Kings 17. 13.) 12. no Iiope— I hy threats and exhorlations are all thrown away (ch 2. 25). Our ease is desperate; we are hopelessly abandoned to our sins and their penaltv. In this and tlu' following clauses, " We will walk alter our own devices," Jeremiah makes them express the' real state of the case, rather than the hypocritical sul Herfuges which Wic.)/ would have been inclined to iiiil forth. Ho Isaiah .'iO. 10, 11. 13. (Ch. '2. 10, II.) Even aiiumg the heathen it was a thing unheard of, that a nation sliould lay aside Its gods for foreign gods, though their gods are false gods. But Israel foisook the true God for foreign
Jii'brrir, he iikliahilvd (u. 6; Isaiah 13.20). 'id. plain . . . mouuiiiiuM . . . Boutlt — (Joshua 15. 1-1). The southern border had extended to the river of Egypt, but w;xs DOW much curtailed by Egyptian invasions (2 Clinmicles
So. 20 ; 31). 3, 4;. The Hebrew tor "south" means dry; the arid desert soutli of Judea is meant. The enumeration of all the pans of Judi'a, city, country, plain, hill, and desert, implies that no longer shall there be aught wanting of the integrity of the Jewi.sth land (Zechariah 7.7). Kacrilices—As in v. 22, one constituent of .ludea's prosperity is men tinned, viz., Its kings on David's throne, the pledge of (iod being lis guardian; so In this verse another faltse gods, virgin of Isravl — (2 Kings 19.21.) It eidhances their guilt, that Israel was the virgin whom (iod had specially betrothed to Him. liorrible tiling—(Ch. 5
COliStltuen.t, viz.. Its priests, a pledge of God being prop)-
JEREMIAH AT THE POTTEB'S HOUSE.—JEKEMIAH XVIII. 3.
Jvdah is Threatened, JEKEMIAH XIX. The Desolation of the JeuHi type of Jesus Christ (Psalm 109. 4,5; John 15. 25). my soul —my life; me (Psalm 35.7). I stood before thee . . to turn away tliy wrath—so Moses (Psalm 106. 23 ; cf. Ezekiel 22. 30). So Jesus Christ, the antitype of previous par-
30.) 1*. Is there any man (living near It) who would leave the snow of Lebanon (i. e., the cool melted snow-water of Lebanon, as he presently explains), which cometh from the rock of the field (a poetical name for Lebanon, which towers aloft above the surrounding field, or comparatial Intercessors (Isaiah 59. 10). 31. pour out their blood by the force of the sword lit., by the hands of the sword. So Ezekiel 35. 5. Maurer with Jerome translates, " detively plain country)? None. Yet Israel forsakes Jehovah, the living fountain close at hand, for foreign broken liver them over to the power of the sword." But cf. Psalm cisterns. Ch. 17.13; 2.13, accord with English Version here. Mauker translates, "Shall the snow of Lebanon
63. 10, Margin; Isaiah 53. 12. In this prayer he does not Indulge in personal revenge, as if it were his own cause that was at stake; but he speaks under the dictation of the Spirit, ceasing to intercede, and speaking prophetirease from the rock to water (lit., forsake) my fields" (the ffhole land around being peculiarly Jehovah's)! Lebanon means the white mountain; so called from the perpetual snow which covers that part called Hermon, stretching nortli-east of Palestine, that come from another place—that come from far, viz., from the distant lofty rocks of Lebanon. Henderson translates, "the compressed waters," viz., contracted witliin a narrow channel cally, knowing they were doomed to destruction as reprobates; for those not so, he doubtless ceased not to intercede. We are not to draw an example from this, which is a special case, put to death—or, as in ch. 15. 2, "perish by the death-plague." [Maurer.] men . . . young men HoRSLEY distinguishes the former as married men past middle life ; the latter, the flower of the unmai-ried youth, 33. cry—by I'eason of the enemy bursting in : let their houses be no shelter to them in their calamities. [Cal-' VIN.] digged . . . pit—(F. 20; Psalm 57. 6; 119.85.) 33. forgive not—(Psalm 109. 9, 10, 14.) blot out—image from an account book (Revelation 20. 12). before thee—Hypo-
while descending through the gorges of the rocks ; "flowing" may in this view be rather " flowing down" (Song of Solomon 4. 1.5). But the parallelism in English Version is better, "which cometh from the rock," "that cometh from another place." be forsaken—answering to the parallel, "Will a man leave." Maurer translates, "dry up," or "fail" (Isaiah 19.5); the sense thus being, Will nature ever turn aside from its fixed course. The "cold waters" (cf. Proverbs 25. 25) refer to the perennial streams, fed from the partial melting of the snow in the hot weather. 15. Because—rather, And yet; in defiance of the natural order of things, forgotten me—(Ch. 2. 32.) This implies a previous knowledge of God, whereas He was unknown to the Gtentiles; the Jews' forgetting of God, therefore, arose from determined perversity, they have caused ... to stumble viz., the false prophets and idolatrous priests have, ancient paths—(Ch. 6. 16): the paths which their pious ancestors trod. Not antiquity Indiscriminately, but the example of the fathers who trod the right way, is here commended, them—the Jews, not cast up—not duly prepared : referring to the raised centre of the road. Calvin translates, "not trodden." They had no precedent of former saints to induce them to devise for themselves a new worship. 16. hissing—(1 Kings 9. 8.) In sign of contempt. That which was to be only the event Is ascribed to the purpose of the people, although altogether different from what they would have been likely to hope for. Their purpose is represented as being the destruction of their country, because it was the inevitable result of their course of acting, wag . . . headin mockery (2 Kings 19. 21 ; Matthew 27. 39). As " wag . . . head" answers to "hissing," so "astonished" answers to "desolate," for which, therefore, Munstek, <fec., rather crites suppose God is not near, so long as they escape punishment; but when He punishes, they are said to stand before Him, because they can no longer flatter themselves they can escape His eye (cf. Psalm 90. 8). deal thus —exert thy power against them. [Maurer.] time of thine anger—though He seems to tarry. His time shall come at last (Ecclesiastes 8. 11, 12; 2 Peter 3. 9, 10).
CHAPTER XIX.
Ver. 1-15. The Desolation of the Jews for their Sins foretold in the Valley of Hinnom, the Bymbol OF breaking a Bottle. Referred by Maurer, &.c., to the beginning of Zedekiah's reign. 1. bottle Hebretu, bakbuk, so called from the gurgling sound which it makes when being emptied, ancients—elders. As witnesses of the symbolic action (v. 10; Isaiah 8.1,2), that the Jews' might not afterwards plead ignorance of the prophecy. The seventy-two elders, composing the Sanhedrim, or Great Council, were partly taken from "the priests," partly from the other tribes, i.e., "the people," the former presiding over spiritual matters, the latter over civil ; the seventy-two represented the whole people. 3. valley of the so« of Hinnom—or Tophet, south of Jerusalem, where human victims were offered, and children made to pass through the fire, in honour of Molech. east gate— Margin, sun gate, sunrise being in the east. Maureb translate, "an object of wonder" (ch. 19. 8). 17. as with an east wind lit., "I will scatter them, as an east wind" (scatters all before it): a most violent wind (Job 27.21; Psalm 48. 7; Isaiah 27. 8). Thirty-two MSS. read (without translates, the potter's gate. Through it lay the road to the valley of Hinnom (Joshua 15. 8). The potters there formed vessels for the use of the temple, which was close by (cf. v. a*), "with an east wind." I will show them the back
10, 14 ; ch. 18. 2; Zechariah 11. 13). The same as " the watet gate toward the east" (Nehemiah 3. 26 ; 12. 37) ; so called from the brook Kedron. Calvin translates, as English Version and Margin, "It was monstrous perversity to tread the law under foot in so conspicuous a place, over which the sun daily rising reminded them of the light of God's law." 3. The scene of their guilt is chosen as the scene of the denunciation against them, kings—the king and queen (ch. 13. 18); or including the king's counsellors and governors under him. tingle—as if struck by a thunder peal (1 Samuel 3. 11; 2 Kings 21. V2). 4. (Isaiah. . . not . . . face—just retribution : as " they turned their back unto me . . . not their face" (ch. 2. 27). 18. (Ch. 11.
19.) Let us bring a capital charge against him, as a false prophet; "for (whereas he foretells that this land shall be left without priests to teach the law, Malachi 2. 7; without scribes to explain its difficulties; and without prophets to reveal God's will), the law shall not perish from the prophet," &<*. ; since God has made thesea lasting institution in His church, and the law declares they shall never perish (Leviticus 6. 18; 10. 11; cf. ch. 5. 12). [Grotics.] the Tfise—scribes and elders Joined to the priests. Perhaps they mean to say, we must have right on onr side, in spite of Jeremiah's words against us and our prophets, <feo. (ch. 28. 1.5, 16; 29. 25, 32; 5. 31); "for the law shall not perish," Ac. I prefer Grotius' explanation, witli . . . tongue—by a false accusation (Psalm 57. 4; 64.
65. II.) estranged this place—devoted it to the worship of strange gods: alienating a portion of tlie .sacred city from God, the rightful Lord of the temple, city and whole land, nor their fathers viz., the godly among them; their ungodly fathers God makes no account of. blood of innocence—slain in honour of Molech (cli. 7. 31 ; P.salni
106. 37). 5. commanded not—nay, more, . I commanded the opposite (Leviticus 18. 21; see ch. 7.31, 32). 6. no more
8; 12. 4 ; 50. 19). Ear the tongue (Margin), i. e., for his speaking against us. "In the tongue," i.e., let us kill him, that he may speak no more against us. [Castalio.] 19. Give heed—Contrasted with, " let us not give heed" (v. 18). As . . . Tophet—from Hebrew, loph, a drum ; for in sacrificing children to Molech drums were beaten to drown their thei/ give no heed to me, do thmt, O Lord, give heed to me, and let my words at least have their weight with thee. 90, In the particulars here specified, Jeremiah was a cries. Thus the name Indicated the joy of the people at the fancied propitiation of the god by tliis .sacrifice; In antithesis to its Joyless name subsequently, valley of 525
The Fearful Doom of Pashur. JEREMIAH XX. The Prophet Complaineth of his Misery. thine. Maurer's translation in therefore not needed,"! will give up thee and all thy friends to terror.'' 5. strength— i. e., resources, labours— fruits of labour, gain, wealth. 6. prophesied lies viz., that God cannot possibly leave tliis land without prophets, priests, and teachers ("the wise") (ch. 18.18; cf. ch. 5.31). 7. Jeremiah's complaint, not unlilie that of Job, breathing somewhat of human infirmity in consequence of his imprisonment. Thou didst promise never to give me up to the will of mine enemies, and yet tliou hast done so. But Jeremiah misunderstood God's promise, wliich was not that he should have nothing to suffer, but that God would deliver him out of sufferings (cli. 1. 19). deceived—others translate as Margin, "thou hast enticed" or "persuaded me," viz., to undertake the prophetic oflice, "and I was persuaded," i. e., suffered myself to be persuaded to undertake what I find too hard for me. So the Hebrew word slaughter—it should be the scene of slaughter, no longer of children, but of meu; not of "innocents" (11.4), but of tliose wlio riclily deserved their fate. The city could not be assailed without first occupying the valley of Hinnom, in which was the only fountain: hence arose the violent battle there. 7. make void the counsel defeat their plans for repelling the enemy (2 Chronicles
32. 1-4; Isaiah 19. 3; 22. 9, 11). Or their schemes of getting help by having recourse to idols. [Calvin.] In this place—the valley of Hinnom was to be the. place of tlie Chaldean encampment; the very place where they looked for help from idols was to be the scene of their own slaughter. 8. (^Voe, ch. 18.16.) 9. (Deuteronomy 28.53; Lameutations 4. 10.) 10. break . . . bottle—a symbolical action, explained in v. 11. the men—the elders of tlie people and of the priests (v.l; cf. ch. 51. 63,64). 11. as one breaketh a potter's vessel—expressing God's absolute sovereignty (cli. IS. 6; Psalm 2. 9; Isaiah 30. 14, Margin; Lamentations 4.2; Romans 9.20,21). cannot be made vt'Uole again— a broken potter's vessel cannot be restored, but a new one may be made of the same material. So God raised a new Jewish seed, not Identical with the destroyed rebels, but by substituting another generation in their stead. [Grotius.] no place to bnry—(Gh. 7. 3*2.) 1^. make this city as Topliet i. e., as defiled with dead bodies as Tophet. 13. shall be deftled—with dead bodies is used in a good sense (Genesis ^.'n. Margin; Proverbs
25. 15 ; Hosea 2. 14). stronger than I—Thou whose strength
I could not resist hast laid this burden on me, and hast prevailed (Ijast made me prophesy, in spite of my reluctance) (ch. 1.5-7); yet, when I exercise my office, I am treated with derision (Lamentations 3.14). 8. Rather, " Whenever I speak, I cry out." "Concerning violence and spoil, I (am compelled to) cry out," i, e., cbmplaiu. [Maurer.] English Version in the last clause is more graphic, "I cried violence and spoil" (ch. 6.7)! I could not speak in a calin tone; their desperate wickedness compelled me to "cry out." because—Rather, i/tert/orc; the ajiodosis of the previous sentence; because in discharging my prophetic functions, J not merely spake, but cried; and cried, violence, &c. ; there/ore the word of the Lord was made a reproach to me {v. 7). 9. his word was— or lit., "there was in my heart, as it were, a burning fire," (u. 12; 2 Kings 23. 10). because of all the houses—Rather (explanatory of the previous "the houses . . . and . . . houses"), "even all the houses," &c. [Calvin.] roofs being flat, they were used as high places for sacrifices to the sun and planets (ch. 32.29 ; 2 Kings 23.11, 12; Zephaniah 1.5). Tlie Natiateans, south and east of the Dead Sea, a nation most friendly to the Jews, according to Strabo, had the same usage. 14. court of the Lord's house—near Tophet. The largest court, under the open i.e., the Divine afflatus or impulse to speak was as, <&e. (Job 32. IS, 19 ; Psalm 39. 3). weary with forbearing, and I could not—" I laboured to contain myself, but I could not" (Acts 18.5; cf. ch. 2:1.9; 1 Corinthians 9.16, 17). 10. For—Not referring to the words immediately preceding, but to "I will not make mention of Him;" the "defaming" or detraction of the enemy on every side (see Psalm 31. 13) tempted him to think of prophesying no more. Report . . . we will report—The words of his adversaries one to the other ; give any information against him (true or false) wlilQh will give colour for accusing him; and " we will report it," viz., to the Sanhedrim, in order to cru Sli liiYn. familiars—Z!<., men of my peace; those who pretended to be on peaceable terms with me (Psalm 41. 9). Jeremiah Is type of Messiah, referred to in that Psalm. (See ch. 38.22; Job 19.19; Psalm 55.13,14; Luke 11. 53, 54.) watched for my halting—(Psalm 35. 15. Margin, "halting;" Psalm 38.17; 71. 10, Margin.) GesbNius not so well translates, according to Arabic idiom, "those guarding my side" (i. e., my most Intimate friends always at my side), in apposition to "familiars," and the subject of say (instead of saying). Tlie Hebrew means properly "side." then "halting," as the halt bend on one side, enticed—to commit some sin. 11. not prevail—as tliey tioped to do {v. 10; ch. 15. "20). prosper—in their plot. Vi. tj-lest tlie righteous—in latent contrast to the hasty judgments of men (ch. 11. '20; 17.10). opened i.e., com' mitted (cf. 2 Kings 19. 14; Psalm 35. 1). 13. delivered . . . soul—This deliverance took place when Zedekiali succeeded to Jeconiah. 14-18. The contrast between the spirit of this passage and the preceding thanksgiving Is to be explained tlius: to show how great was the deliverance (v. 13), he subjoins a picture of what his wounded spirit had been previous to his deliverance; I had said In. the time of my imprisonment, "Cursed be the day;" my feeling was that of Job (Job 3. 3, 10, 11, whose words Jeremiah therefore copies). Though Jeremiah's zeal had been stirred up, not so much for self as for God's honour tramiiled on by the rejection of the propliet's words, yet air, wliere was the greatest crowd (2 Chronicles 20.5). 15. her towns—the suburban villages and towns near Jerusalem, such as Bethany.
CHAPTER XX.
Ver. 1-18. Jeremiah's Incarceration by Pashur, THJS Principal Officer op the Templf,, for PropheSVING WITHIN ITS PRECINCTS; HiS RENEWED PREDICTIONS AGAINST THE CiTY, &C., ON HIS LIBERATION. 1. 8on—Descendant, of Immer—One of the original "governors of tlie sanctuary and of the house of God," twentyfour in all, i. e., sixteen of the sons of Eleazar and eight of the sons of Ithamar (1 Chronicles 24. 14). This Pashur is distinct from Pashur, son of Melchiah (ch. 21. 1). The " captains" (Luke 22. 4) seem to have been over the twentyfour guards of the temple, and had only the right of appri'hending any who were guilty of delinquency within it; but the Sanhedrim had the judicial power over such delinquents- [Grotius] (ch. 26.8, 10, 16). 3. The fact that Pashur was of the same order and of the same family as Jeremiah aggravates the indignity of the blow (1 Kings
22. 24 ; Matthew 26. 67). stocks—An instrument of torture with five holes. In which the neck, two hands, and two feet were thrust, the body being kept in a crooked post ure (ch. 29. 26). From a Hebrew root, "to turn," or "rack." This marks Pashur's cruelty, high—i. e., </te upper gate (2 Kings' 15. .'!.5). gate of Benjamin—a gate in the temple wall, corresponding to the gate of Benjamin, properly so called, in tlie city wall, in the direction of the territory of Benjamin (ch. 7.2; 37.13; 38.7). The temple gate of Benjninin, being on a lofty position, was called " the high gate," to <listingulsh it from the city wall gate of Benjamin. 3. Pashur—Compounded of two roofs, meaning "largeness" (and so "security") "on every side;" in antltliesis to Mat/or-missabib, "terror round about" {v. 10; ch.
6.2."); 16.5; 49. 29; Psalm 31.13). 4. terror ... to all thy ft-ien«ls—who have believed thy fal.se promises (v. 6). Tlie enae must be in order to accord with " fear round about" it was inteinperato wlien he made his birth a subject for cursing, which was really a ground for thanksgiving. 15, A mnii-cliiid—Tlie birth of whom is in the JSast u. special subject of joy; whereas that of a female is oHen not so. 10. the cities—Sodom and Gomorrah, cry (r. 3). I will bring terror on thee and on all tliy friends, that terror arising from tliyself, viz., thy false propliecies. Tliou and thy prophecies will be seen, to the dismay both o( thee and tliy dupes, to have caused their ruin and 326
Ztdckiah Consults the Prophet. JEREMIAH XXI, XXII. An Exhortation to Repentance, . . . a prey—proverbial, to make one's escape with life, like a valuable spoil or prey tliat one carries oflT; the narrowness of the escape, and the joy felt at it, are included in the idea (ch, 39. 18). 10. set . . . face against—determined to punish (Leviticus 17. 10). 12. lionsc of David the royal family and all in office about the king. He calls them so, because it was the greater disgrace that they had so degenerated from the piety of their forefatlier, David; and to repress their glorying in their descent from him, as if they were therefore inviolable; but God will not spare them as apostates, in the moi-ning-alluding to morning . ; . noontide—i. e., Let him be kept In alarm the whole day (not merely at night when terrors ordinarily prevail, but in daytime when It is something extraordinary) witli terrifying war-shouts, as those in a besieged city ^cli. 18. 22). 17. he—"that man" (u. 15, 16). from the womb—! e., at that time whilst I was still In the womb.
CHAPTER XXI.
Ver. 1-14. Zedekiah consults Jekemiah what is to BE THE Event of the Wak: God's Answer. Written probably when, after having repulsed the Egyptians who brought succours to the Jews (ch. 37. 5-8; 2 Kings 24. 7), the Chaldees were a second time advancing against Jerusalem, but were not yet closely besieging it (i'.4, 13). [RosenMULLER.J This chapter probably ought to be placed between chs. 37. and 38. ; since what the "princes," in ch. 38. the time of dispensing justice (Job 24. 17; Psalm 101. 8); but the sense is mainly proverbial, for "with promptness" (Psalm 90. 14; 143. 8). Mauber translates, "every morning." lestmyfury . . . like Are—Already it was kindled, and the decree of God gone forth against the city {v. 4, 5), but the king and his house may yet be preserved by repentance and reformation. God urges to righteousness, not as if they can thereby escape punishment wholly, but as the condition of a mitigation of it. 13. inhabitant of the valley, and rock of the plain—Jerusalem per- 2, represent Jeremiah as having said, is ex.actly what we find in v. 9 of this ch. 21. Moreover, the same persons as here {v. 1) are mentioned in ch. 37. 3; 38. 1, viz., Pashur and Zepbaniah. What is here more fully related is there simply referred to in the historical narrative. Cf. ch. 52. sonified; situated for the most part on hills, with valleys at the bottom of them, as the valley of Hinnom, &c. ; and beyond the valleys and mountains again, a position mostai; 2 Kings 25. 18. [Maurer.] Zedekiah—A prince having some reverence for sacred things, for which reason he •sends an honourable embassy to Jeremiah; but not having moral courage to obey his better Impulses. Pashnr —sou of Melchiah, of the fifth order of priests, distinct fortified by nature, whence the Inhabitants fancied themselves beyond the reach of enemies; but since God is. "against" them, their position will avail nothing for them. The "valley" between Mount Zion and Moriah is called Tyropoeon. Robinson takes, "rock of the plain" as Mount Zion, on which is a level tract of some extent.. It fi-om Pasliur, sou of Immer (ch. 20. 1), of the sixteenth order (1 Chronicles 24. 9,14). Zephaniah—of the twentyfourth order. They are designated, not by their father, but by tlieir family (1 Chronicles 24.18). a. Nebuchadrezzar—The more usual way of spelling the name in Jeremiali than Nebuchadnezzar. From Peraoc roots, meaning either "Nebo, the chief of the gods," or, "Nebo, the god of fire." He was son of Nabopolassar, who committed the command of the army against Egypt, at Carchemish, and against Judea, to the crown-prince, according to all his wondrous -worlts Zedekiah hopes for God's special interposition, such as was vouchsafed to Hezekiah against Sennacherib (2 Kings 19. 35, 36). he—Nebuchadnezzar, go up from us rise t<p-from the siege which he sat down to laj- (ch. 37. 5, 11, Margin,; Numbers 16. 24, 27; 1 Kings 15. 19, Margin). 4. God of Israel—Those "wondrous works" (u. 2) do not belong to you ; God is faithful
Is appropriately here referred to, being the site of the royal residence of the "house of David," addressed [v. 12). 14. fruit of your doings—(Proverbs 1. 31 ; Isaiah 3. 10, 11.) forest thereof—OT2., of your city, taken from v. 13. "jForest" refers to the dense mass of houses built of cedar, &c., from Lebanon (ch. 22. 7 ; 52. 13 ; 2 Kings 2.5. 9).
CHAPTER XXII.
Ver. 1-30. Exhortation to Repentance ; Judgment ON Shallum, Jehoiakim, and CoNiAH. Belonging to an earlier period than ch. 21., w'2., the reigns of Shallum or Jehoahaz, Jehoiakim, and Jeconiah (v. 10, 13, 20). Jeremiah often groups his prophecies, not by chronological order, but by similarity of subjects; thus v. 3 in this chapter corresponds to ch. 21. 12. Gkotius thinks that Jeremiah liere repeats to Zedekiah what he had announced to that king's predecessors /ormeWj/ (viz., his brother and brother's son), of a similar bearing, and which had since come to pass; a warning to Zedekiah. Probably, in arranging hin prophecies they were grouped for the first time in the present order, designed by the Holy Spirit to set forth the series of kings of Judah, all four alike, failing in "rigliteousness," followed at last by the "King," a righteous Braiich raised unto David, in the house of Judah, "the Lord our righteousness" (ch. 23. 6). The unrighteousness of Zedekiah suggested the review of his predecessors' failure in the same respects, and consequent punishment, which ought to have warned him, but did not. 1. Go down— The temple (where J'eremlah had been prophesying) was higher than the king's palace on Mount Zion (ch. it is you, who forfeit the privileges of the covenant by unfaithfulness. " God will always remain the God of Israel, though He destroy thee and thy people." [Calvin.J turn back tlie weapons—I will turn them to a very different use from wliat you intend them. You now with them light against the Chaldees "without the walls" (the Jewish defenders being as yet able to sally forth more freely, and defend the fountains outside the walls In the valley under Mount Zion; see v. 13; ch. 19. 6,7), but soon ye shall be driven back within the city [Maukeb], and "in the midst" of it I will cause all your arms to be gathered in one place (" I will assemble them," viz., your arms) by the Chaldean conquerors [GROTitrs], who shall slay you with those very anus. [Menochius.] 5. The Jews shall have not merely the Chaldees, but Jehovah Himself in wrath at their provocations, fighting against them. Every word enliances the formidable character of God's oppo-
36. 10, 12; 2 Chronicles 23. 20). Hence the plirase, "Go down." the king of Judah—perhaps including each of the four successive kings, to whom it was consecutively addressed, here brought together in one picture : Shallum, sition, "I inj-self . . . outstretched hand . . . strong arm (no Longer In Exodus 6. 6, and In the case of Sennacherib, in your behalf, but) in anger ... fury . . . great wrath." 7. the people, and such—rather, explanatory, " the people, viz., such as are left," &c. seek their life—content with nothing short of their death; not content with plundering and enslaving tliem. smite with . . . sword—This was the fate of Zedekiah's sons, and many of the Jewish nobles. Zedekiah himself, though not put to a violent death, died of grief. Cf. as to the accurate fulfilment, ch. Ezekiel 12. 13; 2 Kings 25. 6, 7. 8. "Life," if ye surrender; "death," if ye persist in opposing the Chaldees
V. II; Jehoiakim, v. 13-18; Jeconiah, v. 24; Zedekiah, the address to whom (ch. 21. 1, 11, 12) suggests notice of the rest,
8. these gates—of the king's palace. 3. Jehoiakim is meant here especially : he, by oppression, levied the tribute imposed on him by Pharaoh-necho.king of Egypt (2Chronlcles
36. 3), and taxed his people, and took their labour without pay, to build gorgeous palaces for himself {v. 13-17), and shed Innocent blood, e.g., that of Urijah the prophet (ch.
26. 20-24 : 2 Kings 23. 35; 24. 4). 4. upon tlie throne of David-Zi<.,/or David on his throne (see Note, ch. 13. 13j. This verse is repeated substantially from ch. 17. 25. his servant* —so the Kerl. But Chetlb, singular, "his servant;" i. e., distributively, "each with his servants ;" ch. 17. 25, " thell (cf. Deuteronomy 30. 19). The individuality of Jeremiah's mission from God is shown in that he urges to unconditional surrender; whereas all former propliels had urged the people to oppose their invaders (Isaiah 7. 16; 37.
S3, 35). 9. (Ch. 88. 2, 17, 18.) falleth to—deserts to. life
Tlie Judgment oj Shallum, JEREMIAH XXII, of Jehoiakim, and of Coniah, princes." 5. I swear by myself—(Hebrews 6. 13, 17.) God swears bet-ause it seemed to them incredible that the family of David should be cast off. this lioxise—^fte king's, where Jeremiah spake (v. 4). 6. Though thou art as beauour vermilion. 15. closest thyself—rather, </(o?f t7'e.?t, <. e,, art emulous to surpass thy forefathers in the magnificence of thy palaces, eat and drink—did not Josiah, thy father, enjoy all that man really needs for his bodily wants ? Did he need to build costly palaces to secure his throne ? Nay, he did secure it by "judgment and justice;" whereas thou, with all thy luxurious building, sittest on a tottering throne, then mi that account, therefore. 16. was not this to know me viz., to show by deeds that one knows God's will, as was the case with Josiah (cf. John 13. 17 ; contrast Titus 1. 16). 17. thine—as opposed to thy father, Josiah. 18. Ah my brother! . . . sister I—Addressing him with such titles of affection as one would address to a deceased friend beloved as a brother or sister (cf. 1 Kings 13. SO). This expresses. They shall not lament him with the lamentation of private individuals [Vatabltjs], or of blood-relatives [Grotius]: as "Ah! lord," expresses public lamentation in the case of a king ['Vatablus], or that of subjects. [Grotius.] Henderson thinks, " Ah I sister," refers to Jehoiakira's queen, who, though taken to Babylon, and not tiful as Gilead, and as majestic in mine eyes (before me) as the summit of Lebanon, yet surely (the Hebrew is a formula ofswearing to express certainly: If I do not make thee, &c., believe me not ever hereafter : so " as truly as I live," Numbers 14. 28; "surely," Numbers 14. 35), &c. The mention of Gilead may allude not only to its past beauty, but covertly also to its desolation by the judgment on Israel ; a warning now to Judah and the house of David. " Lebanon" is appropriately mentioned,as the king's house was built of its noble cedars, cities—not other ciY/e«, but the different parts of the city of Jerusalem (2 Samuel 12. 27; 2 Kings 10. 2o). [Maurer.] 7. prepare—f«., sanctify, or solemnly set apart for a particular work (cf! Isaiah 13. 3). thy choice cedars—(Isaiah 37. 24.) Thy palaces built of choice cedars (Song of Solomon 1. 17). 8. (Deuteronomy
29. 24, 25), The Gentile nations, more intelligent than you, shall understand that which ye do not, viz., that this city left uuburied on the way, as Jehoiakim, yet was not honoured at her death with royal lamentations, such as would have been poured forth over her at Jerusalem. He notices the beauty of Jeremiah's manner in his prophecy against Jehoiakim. In v. 13, 14 he describes him in general terms is a spectacle of God's vengeance. [Calvin.] 9. (2 Kings
22. 17.) 10, 11. "Weep not for—t. e., not so much for Joslah, who was taken away by death from the evil to come (2 Kings 22. 20 ; Isaiah 57. 1); as for Shallum or Jehoahaz, his son (2 Kings 23. 30), who, after a three months' reign, was carried off by Pharaoh-necho Into Egypt, never to see his native land again (2 Kings 23. 31-34). Dying saints are justly to be envied, whilst living sinners are to be pitied. The allusion is to the great weeping of the people at the then, in v. 15-17, he directly addresses him without naming him; at last, in v. 18, he names him, but in the third person, to imply that God puts him to a distance from him. The boldness of the Hebrew prophets proves their Divine mission ; were it not so, their reproofs to the Hebrew kings, who held the throne by Divine authority, would have been treason. Ah his glory I—" Alas ! his majesty." 19. bnrlal of an ass i. e., he shall have the same burial as an ass would get, viz., he shall be left a prey for beasts and birds, [jEROMfe.] This is not formally narrated. But 2 Chronicles death of Josiah, and on each anniversary of it, in which Jeremiah himself took a prominent part (2 Chronicles 35.
24, 25). The name "Shallum ' Is here given In Irony to Jehoahaz, who reigned but three months; as if he were a second Shallum, son of Jabesh, who reigned only one month in Samaria (2 Kings 15. 13; 2 Chronicles 36. 1-4). Shallum means retribution, a name of no good omen to him [GroTiusJ ; originally the people called him Slxallom, Indicative of peace and prosperity. But Jeremiah applies it in irony.
36. 6 states that "Nebuchadnezzar bound Iiim in fetters to carry him to Babylon ;" his treatment there is nowhere mentioned. The prophecy here, and in ch. 36. 30, harmonizes these two facts. He was slain by Nebuchadnezzar, who changed his purpose of taking him to Babylon, on the way thither, and left him unburied outside Jerusalem. 2 Kings 24. 6, "Jehoiakim slept with his fathers," does not contradict this; it simply expresses his being gathered to his fathers by death, not his being buried with his fathers (Psalm 49. 19). The two phrases are found together, as expressing two distinct ideas (2 Kings 15. 38; 16. 20). 20. Delivered in the reign of Jehoiachin (Jeconiah or Coniah), son of Jehoiakim ; appended to the previous prophecy respecting Jehoiakim, on account of the slmiliarity of the two prophecies. He calls on Jerusalem, personified as a lAourning female, to go up to the highest points visible from Jerusalem, and lament there (ch. 3. 21, Note) the calamity of herself, bereft of allies and of her princes, who are one after the other being cast down. Bashan north of the region beyond Jordan ; the mountains of Anti-libanus are referred to (Psalm 68. 15). ft-om tl»e passages —viz., of the rivers (Judges 12. 6) ; or else the borders of the country (1 Samuel 13. 23; Isaiah 10. 29). The passes (1 Samuel 14. 4). Maurer translates, "Abarim," a mountainous tract beyond Jordan, opposite Jericho, and south of Bashan ; this accords with the mention of the mountains Lebanon and Bashan (Numbers 27. 12; 33. 47). lovers the allies of Judea, especially Egypt, now unable to help the Jews, being crippled by Babylon (2 Kings 24. 7). '41. I admonished thee in time. Thy sin has not been a sin of Ignorance or thoughtlessness, but wilful, prosperity given thee by me ; yet thou wouldest not hearken to the gracious Giver. The Hebreru is phiral, to express, " In the height of thy prosperity;" so "droughts" (Isaiah 58.11). thon saldsfnot In words, but in thy conduct, virtually, thy youth—fi-om the time that I brought thee out of Egypt, and formed thee Into a people (ch. 7. 25; 2. 2; Isaiah 47. 12).
1 Chronicles 3. 15, calls Shallum the fourth son of Josiah. The people raised him to the throne before his brother Eliakim or Jehoiakim, though the latter was the elder (2 Kings 23. 31, 36 ; 2 Chronicles 36. 1) ; perhaps on account of Jelioiakim's extravagance (u. 13, 15). Jehoiakim was put in Shallum's (Jehoahaz's) stead by Pharaoh-necho. Jeconiah, his son, succeeded. Zedekiah (Mattaniah), uncle of Jeconiah, and brother of Jehoiakim and Jehoahaz, was last of all raised to the throne by Nebuchadnezzar. He shall not retiirii-The people perhaps entertained hopes of Shallum's return from Egypt, in which case they would replace him on the throne, and thereby free themselves from the oppressive taxes imposed by Jehoiakim. 13. Not only did Jehoiakim tax the people (2 Kings 23. 3.5) for Pliaraoli's tribute, but also took tlieir forced labour, without pay, for building a splendid palace; in violation of licviticus 19. 13; Deuteronomy 24. 14, 15. Cf. Micah 3. 10; Habakkuk 2. 9; James 5. 4. God will repay in justice those who will not in justice pay those whom they employ. I*, wide lit., a house of dimensions ("measures").
Cf. Numbers 13. 32, Margin, " men of statures." large— rather, as Margin, "airy," from Hebrew root, "to breathe freely." Upper rooms in the East are the principal apartments, ciitteth lilm out windows — the Hebrew, If a noun, is rather, " my windows ;" then the translation ought to be, "and let my windows (Jehoiakim speaking) be cut out for it," !. r., in the house; or, "and let (the workman) cut out my windows for it." But the word Is rather an adjective ; " he eutteth it (the«house) out for himself, so as to be full of ivindows." The following words accord with this construction, "and (he makes it) cleled with cedar," Ac. [Maurer.] Retaining English Version, there must be understood something remarkable about the windows, since they are deemed worthy of notice. Gesenics thinks the word dual, "doul)le windows," the blinds being two-leaved, as now on the Continent, vermilion—Hebrew, shashar, called so from a i)eople of India beyond the Ganges, by wliom it is exported (Pliny, 6. 19). The old vermilion was composed of sulphur and quicksilver ; not of red lead, as iSa. wind-the Chaldees, as a parching wind tliat sweeps rapidly over and withers vegetation (ch. 4. 11, 12; Psalm
103. 16; Isaiah 40. 7). eat up . . . pastors—i. e., thy kings (ch. 2. 8). Tliere is a happy play on words. The paitors, whose office it Is to feed the sheep, shall tllemselves be fed on. They who should drive the flock from pl&ce to A Prophecy of EestorcUion. JEREMIAH XXIII. Christ Co be the King. fully accomplished. It holds good also of the spiritual Israel, the elect of both Jews and Gentiles (Malaclii 3. 16, 17; John 10. 28; 17. 12). As to the literal Israel also, see ch. 32.37; Isaiah 51.13; CO. 21; Ezeklel 34. U-IG). shephei-da place for pasture shall be driven Into exile by the Chaldees. 33. iii Uabltaiit of Lebanon — viz., Jerusalem, whose temple, palaces, and principal habitations were built of cedars of Lebanon, liow gracious—irony. How graciously thou wilt be treated by the Chaldees, when tbey come on thee suddenly, as pangs on a woman in . . . shall feed them—(Ch. 3. 15 ; Ezeklel 31. 23-31.) Zerubbabel, Ezra, Nehemiah, and the Maccabees were but typical of the consummating fulfilment of these prophecies under Messiah. 5. As Messianic prophecy extended over many years in wliicli many political changes took place in harmony with these, it displayed its riches by a variety more effective than if It had been manifested all at once. As the moral condition of the Jews required In eacli instance, so Messiah was exhibited in a corresponding phase, ihus becoming more and more the soul of th'e nation's life : so that He is represented as the antitypical Israel (Isaiah 49.3). unto David— Hengstenbekg observes that Isaiah dwells more on His prophetical and priestly office, which had already been partly set forth (Deuteronomy 18. 18; Psalm 110. 4). Other prophets dwell more on His kingly office. Therefore here He is associated with "David" the king: but in Isaiali 11. 1 with the then poor and unknown " Jesse." righteous 15r»nch — "the Branch of righteousness" (ch. 33. 15). "The Branch" simply (Zechariah 3.8; 6.12). "Tiie Branch of the Lord" (Isaiah 4. 2). prosper—the very term applied to Messiah's undertaking (Isaiah 52. 13; Margin; tl-avail (ch. 6. 21). Nay, all thy fine buildings will win no favour for thee from them. Maubek, &c., translate, "How
Shalt thou be to be pitied .'" iJ*. As I live—God's most solemn formula of oath (ch. 46. 18; 4. 2; Deuteronomy 82. 40; 1 Samuel 2.5. 34). Conlali—Jeconlah or Jehoiachin. The contraction of the name is meant in contempt, signet such ring-seals were often of the greatest value (Song of Solomon 8. 6; Haggai 2. 23). Jehoiachin's popularity Is probably here referred to. right hand—the hand most valued. I would pluck thee thence—(Cf. Obadiah 4.) On account of thy father's sins, as well as thine own (2 Chronicles Sii. 9). There is a change here, as often in Hebrew poetry, from the third to the second person, to bring the threat more directly home to him. After a three months and ten days' reign, the Chaldees deposed him. In Babylon, however, by God's favour he was ultimately treated more kindly than other royal captives (ch. 52.
31-.34). But none of his direct posterity ever came to the throne. 35. give . . . Into . . . hand—"I will pluck thee" from "mi/ right hand," and "will give thee into the hand of them that seek thy life." 36. thy mother—Nehushta, the queen-dowager (2 Kings 24. 6, 8, 15; see ch. 13. 18). 37. they—Coniah and his mother. He passes from the second person (v. 2(1) to the third person here, to express alienation. The king is as it were put out of sight, as If unworthy of being spoken with directly, desire—fi<., lift up their soul (ch. 41. 14; Psalm 21. 4; 25. 1). Judea was the land which they in Babylon should pine after in vain, as. broken Idol—Coniah was idolized once by the Jews
53. 10). Righteousness or justice is the characteristic of Messiah elsewhere too. In connection with our salvation or justification (Isaiah 53.11; Daniel 9.24; Zechariah 9. 9). So in the New Testament He is not merely "righteous" Himself, but "righteousness to us" (1 Corinthians 1.30), so that we become "the righteousness of God In Him" (Romans 10. 3, 4; 2 Corinthians 5. 19-21; Pliilippians 3. 9). execute judgment and justice oil earth—(Psalm 72. 2; Isaiah 9.7; .32.1,18.) Not merely a spiritual reign in the sense in wliich He is " our righteous" ness," but a righteous reign " in the earth" (ch. 3. 17, 18). In some passages He is said to come to judge, in otliers to reign. In Matthew 25. 34, He is called " the King." Psalm
Jeremiah, tlierefore, in their person, expresses their astonishment at one from whom so much had been expected being now so utterly cast aside, vessel . . . no pleasure—(Psalm 31. 12; Hosea8. 8.) The answer to this
9. 7, unites them. Cf. Daniel 7. 22, 26, 27. 6. Judah . . . Israel . . . dwell safely—Cf. ch. 33. IG, where " Jerusalem''
Is given (Romans 9. 20-23; contrast 2 Timothy 2. 21). his ••cd—tSee Note, v. 29.) 39, 30. O earth I earth t earth I— Jeconlah was not actually without offspring (cf. v. 28, "his Beed:" 1 Chronicles 3. 17, 18; Matthew 1. 12), but he was to be "written childless," as a warning to posterity, t. e., without a lineal heir to his throne. It is witli a reference to the l/iree kings, Shallum, .Tehoiakim, and Jeconlah, that the earth is thrice invoked. [Bengel.] Or, the triple invocation is to give intensity to the call for attention to the announcement of the end of the royal line, so far as Jeis substituted for "Israel" here. Only Judah, and that only In part, has as yet returned. So far are the Jews from having enjoyed, as yet, tlie temporal blessings here foretold as the result of Messiah's reign, that their lot has been, for eigliteen centuries, worse than ever before. The accomplishment must, therefore, be still future, when, both Judah and Israel in their own land shall dwell safely under a Christocracy, far more privileged than even the old theocracy (ch. 32. 37; Deuteronomy 33. 28 ; Isaiah 51.; hoiachin's seed is concerned. Though Messiah, (Matthew
60. ; 65. 17-25; Zechariah 14. 11). shall be called the Lord— 1.), the heir of David's throne, was lineally descended from Jeconlah, it was only through Joseph, who, though His legal, was not His real father. Matthew gives the legal pedigree through Solomon down to Joseph; Luke the real pe<ligree, from Mary, the real parent, through yathan, brother of Solomon, upwards (Luke 3. 31). no man of his seed , . . apon the throne—this explains the sense in which "childless" is used. Though the succession to the throne failed in his line, still the promise i.e., shall be (Isaiah 9.6) "Jehovah," God's incommunicable name. Though when applied to created things, it expresses only some peculiar connection they have with Jehovah (Genesis 22. 14; Exodus 17. 15), yet when applied to Messiah It must express His Godhead manifested in Justifying power towards us (1 Timothy 3. 16). "Onr" marks His manhood, which is also implied in His being a Branchraised unto David, whence His human title, "Son of David" (cf. Matthew 22. 42-45). " Righteousness" marks His Oodhead, for God alone can justify the ungodly (cf. Romans 4. 5; Isaiah 45. 17, 24, 25). 7, 8. Repeatetl from ch. to David (Psalm 89. 30-37) was revived in Zerubbabel, and consummated in Christ.
CHAPTER XXIII.
16. 14, 15.—The prophet said the same things often,' In order that his sayings might make the more impression. The same promise as in v. 3, 4. The wide dispersion of the Jews at the Babylonish captivity prefigures their present wider dispersion (Isaiah 11. 11; Joel 3. 6). Their second deliverance is to exceed far the former one from Egypt. But the deliverance from Babylon was inferior to that from Egypt in respect to the miracles performed and the numbers delivered. The final. deliverance under Messiah must, therefore, be meant, of which that from Babylon was the earnest. 9. because of the.prophets so the Masorltes and Targum. But Vulgate, LXX., &c., make this the inscription of the prophecy, Conceknino the Prophets: as Inch. 46. 2; 48. 1;,49. l.i Jeremiah expresses his horror at the so-called " prophets" not warning the people, though iniquity sofeasfuUy abounded, soott
Ver. 1-40. The Wicked Rulers to be Super.seded by THE King, wno should Reign ovek the again United Pkople-S, Israel and Judah. This forms the epilogue to the denunciations of the four kings, in ch. 21. 22. 1. pastors—Shallum, Jehoiakim, Jeconlah, and Zedekiah (E/.ekiel 31. 2). 3. Ye have not . . . visited them ... I will visit upon you—just retribution. Play upon the double sense of " visit." "Visit upon," viz., in wrath (Exodus 32. 34). 3, 4. Restoration of Judah from Babylon foretold in language which In its fulness can only apply to the final restoration of both "Judah" and "Israel" (cf.
V. 6); also "out of all countries," In this verse and ti. 8; also, "neither shall they be lacking," i. e., none shall be Jiitj.slng or detached from the rest: a prophecy never yet Ayai'n^''i False Fi opheis, and JEREMIAH XXIII. Mockers of Ike True Prophets. to be followed by awful judgments, bones shake—(HabakKuk 3. 10.) drunken—God's judgments are represented as stupefying like wine. The effects of the Holy Spirit undertake a pastor's of Ree. [Calvin.] -Zi. stood In . . . counsel (v. 18.) they sliould liave turned tliem from tlielr evil way—they would have given such counsels to the people as would have turned them from their sins also' are compared to those of wme (Acts 2. 17). In both (ch. 25. 5 ; Isaiah 55. 11), and so would have averted punishment. Their not teaching the law in which God's counsel crises ecstasy was produced. This accounts for the denial of wine to those likely to be inspired, Nazarites, Ac. (Luke
1. 15). It was -necessary to put it out of men's power to ascribe inspired ecstasy to the effects of wine, because of . . . words of . . ; holiness — because of Jehovah's holy words, wherewith He threatened severe penalties, soon to be inflicted, against the breakers of His law. 10. adulterers—spiritual, i. e., forsakers of God, Israel's true Husband (Isaiah 54. 5), for idols, at the instigation of the is set forth proves they are not His prophets, though they boast of being so (Matthew 7. 15-20). 23. Let not the false prophets fancy that tlieir devices {v. 25) are unknown to me. Are ye so ignorant as to suppo.se that I can only see things near me, viz., things in heaven, and not. earthly things as being too remote ? 24. (Psalm 139. 7, Ac. ; Amo.s
9. 2, 3.) ml heaven and eartli-with my omniscience, providence, power, and essential being (1 Kings 8. 27). 25. dreamed—I have received a prophetic communication by dream (Numbers 12. 6; Deuteronomy 13. 1, &c. false " prophets" (u. 9, 15). Literal "adultery" and fornication, the usual concomitants of idolatry, are also meant, swearing—Maurer, &e., translate, " Because of the curse
Joel 2. 28). 26. prophets—a different Hebrew form from the usual one, " prophesiers." "How long," cries Jeremiah, impatient of their impious audacity, "shall these prophecy-mongers go on prophesying lies?" The answer (of God on it),'the land mourneth" (Deuteronomy 27. 15-
26; 28. 1.5-6S; Isaiah 2i. 6). More than usual notoriety had been given to the curses of the law, by the finding and reading of it in Josiah's time (2 Kings 22. 11, &c.). But Hosea 4. 2, 3, favours English Vernon (cf. ch. 12. 4). A drought was sent by God on the pastures ("pleasant is given, v. 29-;}4. 27. They "think" to make my people utterly to forget me. But I will oppose to those dreamer.s. my true prophets, fathers . . . for Baal—(Judges 3. 7; 8. places," oases) in the desert on account of the "profaneness" of the priests, prophets, and people (v. 11). course
33, 34.) 28. God answers the objection whicli might be started, ""What, then, must we do, when lies are spoken as truths, and prophets oppose prophets?" Do the same as when wheat is mixed with chaft": do not reject the wheat becauseofthechaff mixed with it, but discriminate between the false and the true revelations. The test is adherence to, or forgetfulness of, me and my law (v. 27). that hath a dream—that pretends to have a divine communication by dream, let him tell it " faithfully,'' that it may be compared with "my word" (2 Corinthians 4.2). The result will be the former (both the prophets and their fictions) will soon be seen to be chaff: the latter (the true prophets and the word of God in their mouth) wheat (Psalm 1. 4; Hosea 13.3). 29. As the "fire" consumes the "chaff," so "my word" will consume the false prophet« (Matthew 3. 12; Hebrews 4. 12). "My word" which la "wheat," i. e., food to the true prophet and his hearers, it a consuming "fire," and a crushing "hammer" (Matthew. . . evil—They (both prophets and people) ru.sh into wickedness (v. 21; Isaiah 59. 7). force . . . not right— Their powers are used not on the side of rectitude, but on that of falseliood. 11. profane—(EzA'kiel 23. 39; Zephaniah
3. 4.) in my house-(Ch. 7. 30.) They built altars to idols In the very temple (2 Kings Zi. 12; Ezekiel 8. 3-l(i). Cf. as to covetousness under the roof of the sanctuary, Matthew
21. 13 ; John 2. 16. 13. slippery ways in . . . darkness tlieir " way" is their false doctrine which proves fatal to them (ch. 13. 16; Psalm a5. 6; Proverbs 4. 19). I will bring evil . . . visitation— still more calamities than those already inflicted. See Note, ch. 11. 23; "visitation," viz., in •wratli. 13. folly lit., insipidity, unsavouriness (Job 6. 6), not having the salt of godliness (Colossians 4. 6). in Baal —in the name of Baal ; in connection with his worship (see ch.
2. 8). caused ... to err—(Isaiah 9. 16.) 14. "Jerusalem" and Judah were even worse than "Samaria" and the ten tribes; the greater were the privileges of the former, the greater was their guilt. They had the temple in their midst, which the ten tribes had not; yet in the temple
21. 44) to false prophets and their followers (2 Corinthians
2. 16). The word of the false prophets may be known by its promising men peace in sin. "My word," on the contrary, burns and breaks the hard-hearted (eh. 20. 9). Th« "hammer" symbolizes destructive power (ch.50. 23; Unburn 2. 1, Margin). 30. steal my words—a twofold plagiarism ; one steals from the other, and all steal word.s from Jehovah's true prophets, but misapply them (see ch. 28. 2; John 10. 1; Revelation 22. 19). 31. use—rather, "take" their tongue: a second class (cf. i,-. 30) require, in order to bring forth a revelation, nothing more than their tongues, wherewith they say. He (Jehovah) sivlth : they binigle in the very formula instead of the usual "Jehovah soith," being onlj' able to say "(He) sailh." 33. Third class: inventors of lies. The climax, and worst of the three, liglitncss—wanton inventions (Zephaniah .3. 4). not proAt i. e., greatly injure. 33. "What is the burden —play on the double sense of the Hebrew: an oracle and i» burden. They scofflngly ask. Has he got any new burden (burdensome m'acle : for all his prophecies are disasta-s) to announce (Malachi 1. 1)? Jeremiah indignantly repeats their own question. Do you ask. What burden? This, then, it is, " I will forsake you." My word is burdensome in your eyes, and you long to be rid of it. You shall get your wish. There will be no more prophecy : J will forsake you, and that will be a far worse "burden" to yon. 34. Tile burden—Whoever shall in mockery call the Lonl's word "a burden," shall be visited (Margin) in wrath. 35. The result of my judgments shall be.ye shall address the prophet more reverentially hereafter, no longer calling his message a burden, but a Divine resp<nise or word: "What hath the Lord anmveredf" 30. every man's word . . . his burden—as they mockinglj c(ii< sU prophecies burdens, as if calamities were the sole sul)ject of prophecy, so it shall prove to them. God will take them at their own word, living God—not lifeless as their dunib Idols, ever living so as to be able to punish. 39. I will itself they practised idolatry, strengthen . . . hands of. evil-doers—(Ezekiel 13. 22.) as Sodom—(Deuteronomy
32. 32; Isaiah 1. 10.) 15. gall—powon (Note, ch. 8. 14; 9. 15.) 16. make you vain—they seduce you to vanity, i. e., idolatry, which will prove a vain trust to you (ch. 2. 5; 2 Kings
17. 15; Jonah 2. 8) [Ge.sisnius]. Rather, " they delude you witli vain promises of security" (d. 17; cf. Psalm 62. 10). [Mauher.] of . . . own lieart—of their own invention (d.
21 ; cli. 1 l.'lt). 17. say stiW—Hebreiv, say in saying, i. e., say incessantly, peace—(Ch. 6. 14; Ezekiel 13. 10; Zechariah 10.
2.) imagination Hebrew, obstinacy, no evil—(Mlcah 3.
11.) 18. A reason is given why the false prophets should not be heeded : They have not stood in the counsels of Jehovah (an image from ministers present in a standing posture at councils of Eastern kings) (cf. v. 22; Job 15. 8). The spiritual man alone has the privilege (Genesis 18. 17; Psalm 25.
14 ; Amos 3. 7 ; John 15. 15; 1 Corinthians 2. 16). 19. So far from all prosperity awaiting the people as the false propliets say (v. 17), wrath is in store for them, grievous lit., uddying, whirling itself about, a tornado. In ch. 30. 23, 'continuing" is substituted for "grievous." fall grievously— sAa/Z 6e AwWd on. /JO. in . . . latter days i.e., "tlu' year of their visitation" (v. 12). Primarily the meaning is, tlie Jews will not "consider" now God's warnings (Deuteronomy 3'2. 29); but when the prophecies shall be fultlllecl in their Bal)ylonlsh exile, they will consider and see, liy bitter experience, their sinful folly. Theultimate Boope of the prophecy Is, the Jews, in their final dispersion, shall at last "consider" their sin, and turn to Messiah " p('rfcctly" (Hosea 3.5; Zechariah r2. 5, 10-14; Luke
13. ;'..)). sent , . . spoken—" sent" refers to the primary call: "spoki'ii" to the subsequent charges given to be executed. A call is required, not only extern.'il, on the part of men, but also internal from God, that one should Restonuion of the Captives in Babyhn. JEREMIAH XXIV, XXV. The Seventy Years' Captivity Predicted.
. . . forget yon—Just retribution for their /orf/ertm Him iaklm (v. 1), added to the nineteen years, make up twenty-three j'ears In all. 4. rising early—(Ch. 7. 13, Note.) "The prophets" refer to Urijah, Zephaniah, Habakkuk, &c. It aggravates their sin, that God sent not merely one but many messengers, and those messengers prophets; and, that during all those years specified, Jeremiah and his fellow-prophets spared no effort, late and ^Ho;l•il 4. ti>. But God cannot possibly forget His children (Isniah ii). lo). Rsither lor "forget" translate, "I will altogether lift you up (like a 'burden,' alluding to their mo'iking term for God's messages) and cast you off." God makes their wxkvd language lall on their own head. [Calvin.] Cf. v. :* "every man's word shall be his burden." *0. not be forgotten—If we translate v. 39 as EngHsh Version, the antitliesis is, though I forget you, your iha Tne shall not be forgotteix. early. 5. Turn . . . dwell—In Hebrew there is expressed by sameness of sounds the correspondence between their turning to God and God's turning to them to permit them to dwell in their land; Shubu . . . shcbu, "Return'' ... so shall ye " remain." every one from . . . evil—eacTi must separately repent and turn from his own sin. None Is excepted, lest they should think their guilt extenuated, because the evil is general. 6. He instances one sin, as representative of all their sins, idolatrj'; as nothing is dearer to God than a pure worship of Himself. 7. Though ye provoke me to anger (Deuteronomy 32. 21), yet it is not me, hnt yoursehtes, whom j'e thereby hurf(Proverbs 8. 36; CHAPTER XXIV.
Ver. 1-10. The Restoration of the Captives in Babylon, AND THE Destruction of the Refeactory Party IN Judea and in Egypt, represented under the type OF A Basket of good, and one of bad, Figs. 1. Lord ohoweil me—Amos 7. 1, 4, 7; 8. 1, contains the same formula, with the addition of " thus" prefixed, carried . . . captive Jecoiilalk—(Ch. 22. 24; 2 Kings 24. 12, &c. ; 2 Chron-
20. 2). 9. the north—<iVo<e, ch. 1. 14, 15.) The Medos and other northern peoples, confederate with Babylon, are included with the Chaldeans, my servant—my agent for punishing (ch. 27. 6; 43. 10; cf. ch. 40. 2). .Cf. Isaiah 44. 28, Cyrus, " my shepherd." God makes even unbelievers unconsciously to fulfil His designs. A reproof to the Jews, who boasted that they were the servants of God; yet a heathen king is to be more the servant of God than they, and that as the agent of their punishment. 10. (Ch. 7. 34; Revelation 18. 23.) The land shall be so desolated that even in the houses left standing there shall be no inhabitant; a terrible stillness shall prevail; no sound of the hand-mill (two circular stones, one above the other, for grinding corn, worked b,v two females. Exodus 11. 5; Matthew 24. 41; in daily u.se In every house, and therefore forbidden to be taken in pledge, Deuteronomy 24. 6); no night-lighi, so universal in the East that the poorest house has it, burning all night, candle—lamp (Job 21. 17; 18. 6). 11. seventyyears—(Ch.27. 7.) The exact number of years of Sabbaths in 490 years, the period from Saul to the Babylonian ciiptivity ; righteous retribution for their violation of the Sabbath (Leviticus 26. 34, 35 ; 2 Chronicles 36. 21).^ The seventy years probably begin from the fourth year' of Jehoiakim, when Jerusalem was first captured, and many captives, as well as the treasure of the temple, were carried away; they end with the first year of Cyrus, who, on taking Babylon, issued an edict tor the restoration of the Jews (Ezra 1. 1.) Daniel's seventy prophetic weeks are based on the seventy years of the captivity (cf. Daniel 9. 2, 24). 13. all . . . written in this book, which Jeremiah . , , prophesied against all . . . nations—It follows from this, that the prophecies against foreign nations (ch. 46-51) must have been already written. Hence LXX. in.sert here those prophecies. But If they had followed immediately (v. 13), there would have been no propriety in the observation in the verse. The very wording of the reference shows that they existed in some other part of the book, and not in the immediat«^ context. It was in this verj' year, the fourth of Jehoiakim (eh. 36. 1, 2), that Jeremiah was directed to write In a regular hooA for the first time all that he had prophesied against fudah and foreign "nations" from tlie beginning of his ministry. Probably, at a subsequent time, when he completed the whole work, including ch. 46.-51., Jeremiah himself inserted the clause, "all that is written in this book, which Jeremiah hath prophesied against all the nations." Thejirophecies in question may have been repeated, as others in Jeremiah, more than once; so in the original smaller collection they ma.y have stood in an earlier position; and, in the fuller subsequent collection, in their later and present position. 14. serve titeitiselvea —(Ch.27. 7; 30.8; 3i. 10.) Avail themselves of tlieir services as slaves, tliem also1 he Clialdees, who heretofore have made other nations their slaves, sliall themselves also in tlieir turn be slaves to them. Mauhek translates " shall impose servitude on them, even them." revompenae tiiem viz., the Chaldees and other nations against whom Jeremiah h.ad prophesied (v. 13), as having oppressed Uim Jews, their deeds—rather, deed, viz., their bad treatmeut icles 36. 10.) carpenters, &c.—one thousand artisans were carried to Babylon, botli to work for the king there, and to deprive Jerusalem of tiieir services in the event of a future siege (2 Kings 24. 16). 2. figs . . . first ripe—the boccora, or early tig (Note, Isaiah 28. 4). Baskets of figs used to be ottered as first-fruits in the temple. The good figs represent Jecouiah and the exiles in Babylon; tlie had, Zedekiali and the obstinate Jews in Judea. They are called good and bad respectively, not in an absolute, but a comparative sense, and in reference to the punishment of tlie latter. This propliecy was designed to encourage the despairing exiles, and to reprove the people at home, wlio prided themselves as superior to those in Babylon, and abused the forbearance of God (cf. ch. 52. 31-
34). 5. acknowledge regard with favour, like as thou lookest on tlie good figs favourably, for their good Their removal to Babylon saved them from the calamities which belell the rest of the nation, and led them to repentance there: so God bettered their condition (2 Kings 25.
27-30). Daniel and Ezekiel were among these captives. 6. (Ch. 12. 15.) not ptill . . . down . . . not pluck . . . up—only partially fulfilled in the restoration from Babylon; aulilypitally and fully to be fulfilled' hereafter (ch.
32. 41 ; 31!. 7;. 7. (Ch. 30. 22; 31. 33 ; 32. 38.) Their conversion from idolatry to the one true God, through thechastening effect of the Babylonish captivity, is here expressed in language wiiich, in its fulness, applies to the more complete conversion liereafter of the Jews, "with their whole heart'' (ch. 29. 18), througli the painful discipline of their present dispersion. Tlie source of their conversion Is here stated to be God's prevenient grace, for tliey shall return—Repentance, though not the cause of pardon, is Its invariable accompaniment: it is the effect of God's giving a heart to k<LOW him. 8. in . . . Egypt—many Jews had fled for refuge to Egjpt, which was leagued with Judea against Babylon. 9. removed, <fec.—(Ch. 15. 4.) Calvin translates, "I will give them up to agitation. In all," &c. This verse quotes the curse (Deuteronomy 28. 25, 87.) Cf. ch. 29. 18, 22 ; Psalm 44. 13, 14.
CHAPTER XXV.
Ver. 1-38. Prophecy of the Seventy Years' Captivity; AND AFTEIt THAT THE DESTRUCTION OF BABYLON, AND or ALL THE NATIONS THAT OPPRESSED THE Jews. 1. foitrtli year of Jehoiakim—called the third year in Daniel 1. 1. But probably Jehoiakim was set on the throne by Pharaoh-necho on his return from Carchemish about Jul//, whereas Nebuchadnezzar mounted the throne January 21, B. c. 604; so that Nebuchadnezzar's flrsV year was partly the third, partly the fourth, of Jehoiakim. Here first Jeremiah gives specific dates. Nebucliadnezzar had previously entered Judea In the reign of his father Nabopolassar. 3. p'rom the thirteenth year of Joslah, In which Jeremiah began to prophesy (ch. 1. 1), to the end of Joslah's reign, was nineteen years (2 Kings
22. 1); the three months (2 Kings 23. 31) of Jehoahaz's reign, with the not quite complete four years of Jelio-
The Piophet Foreshadoweth JEREMIAH XXVI. the Overthrow of Divers Nations, of the Jews (ch. 50. 29 ; 51. 6, 2i ; cf. 2 Clironicles 36. 17). 15. wliie-cup—Cf. ch. 13. 12, 13, as to this image, to express stupefying juclf/ments; also ch. 49. 12; 51. 7. Jeremiah often of theirs to escape destruction will avail. 39. If I spared not mine elect people on account of sin, much less will I spare you (Ezekiel 9. 6; Obadiah 16; Luke 2:3. 31; 1 Peter 4.
17). be unpunished—" be treated as Innocent." 30. roar —image from a destructive lion (Isaiah 42.13; Joel 3. 16), upon his Iiabitatlon—rather, "His pasturage;" keeping up the image of a lion roaring against the flock in the pasture. The roar was first to go forth over Judea, wherein were " the sheep of His pasture" (Psalm 100.3), and thence into heathen lands, sliout . . . tread . . . grapes—(Ch. eniboilies the iningery of Isaiah in his prophecies (Lamentations 4. 21 ; Isaiah 51. 17-22; Revelation 16. 19; 18. 6). The wine-cup was not literally given by Jeremiah to the representatives of the different nations; but only in symljolical vision. 16. be moved—reel (Nahum 3. 11). 18. Jerusalem—Put first: for "judgment begins at the house of God;" Miey being most guilty whose religious privileges are greatest (1 Peter 4. 17). kings—Jehoiakim, Jeconiah, and Zedekiah. as It is this day—the accomplishment of the curse had already begun under Jehoiakim. This clause, however, may have been inserted by Jeremiah at his final revision of his prophecies in Egypt. 19. Pliaraoli—Put next after Jerusalem, because the Jews had relied most on him, and Egypt and Judea stood on a common footing (ch. 46. 2, 25). 30. mingled people—mercenary foreign troops serving under Pharaoh-hophra in the time of Jeremiah. The employment of these foreigners provoked the native Egyptians to overthrow him. Psammetichus, father of Pharaoh-necho, also had given a settlement in Egypt to Ionian and Carian adventurers (Hekodotus, 2. 152, 154). Cf. ch. 50. 37; noie, Isaiah 19.2,3; 20.1; Ezekiel 30.5. The term is first found in Exodus 12. ;>S. Uz—In the geographical order here, between Egypt and the states along the Mediterranean
48. 33; Isaiah 16. 9, 10.) 31. controversy—cause at issue (Micah 6.2). plead with all flesli—(Isaiah 66.16.) God shows the whole world that He does what is altogether just in punishing. 33. from the coasts—rather, "from the uttermost regions." Like a storm which arises in one region and then diffuses itself far and vpide, so God's judgments shall pass " from nation to nation," till all has been fulfilled; no distance shall prevent the fulfilment. 33. not he lamented—(Ch. 16. 4, 6.) neither gathered — to their fathers, in their ancestral tombs (ch. 8.2). dung (Psalm 83. 10.) 34. sliepherds—princes (ch. 22. 22). Here he returns to the Jews and their rulers, using tlie s.arae image as in n. 30, "pasture," IVote. wallpw yourselves cover yourselves as thickly with ashes, in token of sorrow, as one who rolls in them (ch. 6.26; Ezekiel 27. 30). [Maurer.] principal —leaders. IjJCX. translate, rams, carrying out the image (cf. Isaiah 14. 9, Margin; Zechariali
ID. 3). days of your slaugliter . . . of . . . dispersions rather, " yourdays/orslaughter(f. e., the time of your being slain), and your dispersions (not "o/ your dispersions"), are accomplished" (are come), pleasant vessel—ye were once a precious vessel, but ye shall fall, and so be a broken therefore not the "Uz" of Job 1. 1 (north of Arabia Deserta), but the northern part of Arabia Petrtea, between the sea and Idumea (Lamentations 4.21; see Genesis 36.
20. 28). remnant of AsUdod—called a remnant, because Ashhod had lost most of its inhabitants in the twentynine years' siege by Psammetichus. Cf. also Isaiah 20. 1, vessel (cf. ch. 22. 28, Note). "Your past excellency shall not render you safe now. I will turn to your ignominy whatever glorj' I conferred on you." [Calvin.] 35. Lit., " Flight shall fail the shepherds, &c., escaping (shall fall) the principal," &o. (Amos 2. 14). The leaders will be the note. Oath is not mentioned, because It was overthrown in the same war. 31. Kdoiii . . . Itloab . . . Ammon Joined together, as being related to Israel (see ch. 48. 49). ai. all the kings of Tyrus—the petty kings of the various dependencies of Tyre, isles—a term Including first objects for slaughter; escape by flight will be out of their power. 37. Iiabitatlons—rather, carrying out the image (v. SO, Note), pastures. The pasturages where, peaceably and without incursion of wild beasts, the flocks have fed, shall be destroyed ; i. e., the regions where, heretofore, there was peace and security (alluding to the name Salem, or Jerusalem, " possessing peace"). 38. his covert-the temple, where heretofore, like a lion, as its defender, by the mere terror of His voice He warded off the foe; but now he leaves it a prey to the Gentiles. [Calvin.] fierceness ot. . . oppressor—rather, as the Hebrew, for "oppressor" all murilhue regions (Psalm 72. 10). 33. Dedan—north of Arabia (Genesis 25. 3, 4). Tenia . . . Buz—neighbouring tribes north of Arabia (Job 32. 2). all . . . in . . . utmost 'corners — rather, "having the hair cut in angles," a heathenish custom (see note, ch. 9. 26). 34. mingled people—not in the same sense as v. 20; Oie motley crowd, so called in contempt (cf. ch. 49. 28, 31; 50. 37). By a dil Terent painting it may be translated the?'a6«; but the repetition of the name is not likely. Blaney thinks there were two divisions of what we call Arabia, the </fest(Araba) and tlie east. The west included Arabia Petriea and the parts on the sea bordering on Egypt, the land of Cush. The is an adjective feminine, the word sword is understood, which, in cli. 46. 16; 50. 16, is expressed (indeed, some MSS. and LXX. read sword instead of "fierceness" here; probably interpolated from ch. 46. 16), "the oppressing sword." The Hebrew for oppressing means also a dove: there may be, therefore, a covert allusion to the Chaldean standard bearing a dove on it, in honour of Semlramls, the first queen, said in popular superstition to have been nourished by doves when exposed at birth, and at death to have been transformed Into a dove. Her name may come from a root referring to the cooing of a dove. That bird was held sacred to the goddess 'Venus. Vulgate so transeast, Arabia Felix and Deserta. The latter are "the mixed" race" inhabiting the desert. 35. Zlmri—Perhaps the Zabra mentioned by Ptolemy between Mecca and Medina. Zimran also, as Dedan, was one of Abraham's sons by Ketuiah (Genesis 25. 2). Elam—Properly, west of Persia; but used for Persia in general. 30. SItcsUacli —Babylon; iis the parallelism in ch. 51.41 proves. In the Cabalistic .system (called Athhash; the first Hebrew letter in the alphabet being expressed by the last) Shesliach would exactly answer io Babel. Jeremiah may nave used this system (as perhaps in ch. 51. 41) for concealment at tlie time of this prediction, in the fourth year of Jchoiakim, while Nebuchadnezzar was before Jerusalem. In ch. 51. 41 there can be no concealment, lates, " the anger of tlie dove." his . . . anger-If the auger of Nebuchadnezzar cannot be evaded, how much less that of God (cf. v. 37)
!is Babylon is expressly mentioned. Michaei.is more iiimply explains the term "brazen-gated" (cf. Isaiah
CHAPTER XXVI.
"Ver. 1-24. Jeremiah declared worthy of Death, BUT BY THE INTERPOSITION OF AHIKAM SAVED; THESIMilar Cases of Micah and Ubijah beino adduced in THE Prophet's Favour. The prophecies which gave the offence were those given in detail in chs. 7., 8., 9. (cf. v. 6 here with ch. 7.12, 14); and summarily referred to here [Maurek], probably pronounced at one of the great feasta (that of tabernacles, according to Ushku; for the Inhabitants of " all the cities of Judaii" are represented as pres-
45. 2i. Others, " the house of a prince." Rather, it comes from the I!al)ylonian goddess, Shach, by reduplication of the first letter; from her Mi-iael was named Meihaeh by the Babylonians. The term Shace was applied foa festival at Babylon, alluded to in ch. 51. 39, 57; Isaiah ii.o. It was (hiring this feast that Cyrus took Babylon HlK.itoncrrus, 1.) Thus Jeremiah mystically denotes the time of its capture by this term. [Glassius.] 37. rise Mo more—the heathen nations In question should fall to ent, V. 2). See JVote, ch. 7. 1. 3. in the court—the largest rise no more. The Jews should fall but for a time, and then rise again. Therefore, the epithet Is given, " the God court, from which he could be heard by the whole people come to worslilp worship is vain without obedienot
0/ /.frael." 3><. If tUry refuse to take tl»e c>ip—no effort 532
The Prophet Exhorteth to Bepentanee. JEREMIAH XXVII. Tfte Subjection oj the Kings Predicted.
(1 Samuel 15. 21, 22). all the words—(Ezeklel 3. 10.) dlmiah. 5J0. As the flight and capture of Urijah must have occupied some time, "the beginning of tlie reignof Jelioiakim" (u. 1) must not mean the very beginning, but the second or third year of his eleven years' reign. And . . . also—perhaps connected with v. 24, as the comment of the writer, not the continuation of the speech of the elders: "And although o?so a man that prophesied . . . Urijah,&c, (proving how great was the danger in which Jeremiah stood, and how wonderful the providence of God in preserving him), nevertlieless the hand of Ahikam," &c. [Gi,ASSius.] The context, however, implies rather that the words are the continuation of the previous speecli of the elders. They adduce another Instance besides that of Micah, though of a different kind, viz., that of Urijah : he suffered for his prophecies, but they imply, though they do not venture to express it, that thereby sin has been added to sin, and that it has done no good to Jelioiakim, for that the notorious condition of the state at this time shows that a heavier vengeance is impending if they persevere in such acts of violence. [Calvin.] 33. Jelioiakim sent . . . into Eypt—He had been put on the throne by Pharaoh of Egypt (2 Kings 23. .34). This explains the readiness with which he got the Egyptians to give up Urijah to him, when that prophet had sought an asylum In Egypt. Urijah was faithful in delivering his message, but faulty in leaving his work, so God permitted him to lose his life, while Jeremiah was protected in danger. Tlie path of duty is often the path of safety. 33. graves of I'niulsli not a avoitI—(Deuteronomy 4. 2; 12.32; Proverbs
30. B; Acts 20. 27 ; 2 Corinthians 2. 17; 4. 2; Revelation 22. 19.) Kot buppre-ssing or solteniug auglit for fear of giving offonee; nor setting fortli coldly and indirectly what can only by forcible siatcmentdo good. 3. If so be—expressed according to human conceptions; not as if God did not forelinow all contingencies, but to mark the obstinacy of the people and the difficulty of healing them; and to show His own goodness in making the offer wliich left them without excuse. [Calvin.] 5. propliets — the inspired Interpreters of the law (v. 4), who adapted it to tlie use of the people. G. like ShlloU—(iVoe, ch. 7. 12, 14; 1 Samuel
4. 10-12; Psalm 78. 60.) curse-(Ch. 24. 9; Isaiah ft5. 15). 8. priests—The captain (or prefect) of the temple had the power of apprehending offenders in the temple with the Kanctlon of the priests, prophets-the false prophets. The charge against Jeremiah was that of uttering falsehood in Jehovali's name, an act punishable with death (Deuteronomy 18.20). Kis prophecy against the temple and city (v. 11) might speciously be represented as contradicting God's own words (Psalm 132. 14). Cf. the similar charge against Steplien (Acts 6. 13, 14). 10. princes—members of the Council of State or Great Council, which took cognizance of such offences, heard—the clamour of the popular tumult, came up-from the king's house to the temple, which stood higher than the palace, sat— as judges. In the gate, the usual place of trying such cases, new gate—originally built by Jotham (2 Kings 15. 35, "the higher gate") and now recently restored. 13. Lord sent i«je—a valid justification against any laws alleged against tlie common people lit., so)is of the people (cf. 2 Kings 23.
6). The prophets seem to have had a separate cemetery (Matthew 23. 29). Urijah's corpse was denied this honour, in order that he should not be regarded as a true prophet. 3*. Ahikam—son of Sliaphan the scribe, or royal secretary. He was one of those whom King Josiah, when struck by the words of the book of the law, sent to inquire of the Lord (2 Kings 22. 12, 14). Hence his interference here in behalf of Jeremiah is what we should expect from his past association with that good king. His son, Gedaliah, followed in his father's steps, so that he was chosen by the Babylonians as the one to whom they committed Jeremiah for safety after taking Jerusalem, and on whose loyalty tliey could depend in setting him over the remnant of the people in Judea (ch. 89. 14; 2 Kings 25. 22). people to put him to death—Princes often, when they want to destroy a good man, prefer it to be done by a popular tumult rather than by their own order, so as to reap the fruit of the crime without odium to themselves (Matthew 27. 20).
111 in. against . . . against—ratlier, concerninr/. Jeremiah purposely avoids saying, "against," which would needlessly irritate. They had used the same Hebrew word (v. 11), which ought to be trmi Maled concerning , though they meant it in the unfavourable sense. Jeremiah takes up their word in a better sense, implying that there is still room for repentance: that his prophecies aim at the real good of the city; for or concerning this house . . . city. [Grotics.] 1.3. CVer. 3, 19.) 14. Jeremiah's humility is herein shown, and submission to the powers that be (Romans 13. 1). 15. bring . . , upon yourselves—So far will you be from escaping the predicted evils by shedding my blood, that you will, by that very act, only incur heavier penalties (Afjuttliew 25. 35). 16. princes . . . all the people —The fickle people, as they were previously influenced by the priests to clamour for liis death (u. 8), so now under the princes' influence require that he shall not be put to death.
CHAPTER XXVII.
Cf. as to Jesus, Jeremiah's antitype, the hosannas of the multitude a few days before the same people, persuaded
Ver. 1-22. The Futility of Resisting Nebuchadnezzar ILLUSTRATED TO THE AMBASSADORS OF THE Kings, desiring to have the King op Judah confederate with them, under the Type of Yokes. Jeremiah exhorteth them and Zedekiah to yield. 1. Jcholaklm—The prophecy that follows was according to this reading given in the fourth year of Jehoiakim, fifteen years before it was published in the reign of Zedekiah to whom it refers; it was thus long deposited in the prophet's bosom, in order that by It he might be supported under trials in his prophetic career In the interim. [Calvin.] But " Zedekiah " may be the true reading. So the Syriac and Arabic Versions. Ver. 3, 12; ch. 28. 1, con • firms this. Also, one of Kennicotts MSS. The English Version reading may have originated from the first verstj ofch.26. " Son of Josiah " applies to Zedekiah as truly a> to " Jehoialcim " or " Eliakim." The fourth year raay , in a general sense here, as in ch. 28. 1, be called " the beginning of his reign," as it lasted eleven years (2 Kings 21. 18). It was not long after the fourth year of his reign that ho rebello<l against Nebuchadnezzar (ch. 51. 59; 52.3; 2 Kings by the priests as in this case, cried. Away with Him, crucify Him (Matthew 21., and 27. 20-25). The priests, tlirough envy of his lioly zeal, were more his enemies than the princes, whose of Hce was more secular than religious. A prophet could not legally be put to death unless he prophesied in the name of other gods (therefore, they say, "in the name of the Lord"), or after that his propliecy had failed in its accomplishment. Meanwhile, if he foretold calamity, he might be imprisoned. Cf. Micrtiah'scase (1 Kings 22. 1-28). 17. Cf. Gamaliel's interposition (Acts 5.34, &c.). elders—some of tlie "princes" mentioned {v. 10), those whose age, as well as dignity, would give weight to the precedents of past times which they adduce. 18. (Jlicah 3. 12.) Morastliite—called so from a village of the tribe Judah. Hezekiah—The precedent in the reign of such a good king proved tliat Jeremiah was not tlie only prophet, or the first, who threatened tlie city and the temple without incurring death, mountain of the home—Moriah, on which stood the temple (peculiarly called "iAe house") shall be covered with woods instead of buildings. Jeremiah, in quoting previous prophecies, never does so without alteration ; he adapts the language to his own style, showing thereby his authority In his treatment of Scripture, as being him-
21. 20), in violation of an oath before God (2 Chronicles 30.
13). a. bonds—by which the yoke is made fast to the neck (ch.5. 5). yokes lit., the carved piece of wood attached at both ends to the two yokes on the necks of a pair of oxen, so as to connect them. Here the yoke itself. The plural is used, as lie was to wear one himself, ami give the others to the ambassadors (v. 3; ch. 28. 10, 12), proves 633 self inspired. 19. Hezekiah, so far from killing him, was led " to fe.'ir the Lord," and pray for remission of the sentence against Judah (2 Chronicles 32. 26). Iord repented —(Exodus 32. U; 2 Samuel 21. 16.) Thu»—if we kill Jere-
The Removal of the Sacred Vessels Foretold. JEREMIAH XXVIII. Hananiah's FaUe Prophecy. of Jehoiakim and Jeconiah. 19. (Ch. 52. 17, 20, 21.) 33. until ... I visit them—in wrath by Cyrus (ch. 32. 5). In seventy years from the first carrying away of captives ia Jelioiachin's reign (ch. 29. 10; 2 Chronicles 36. 21). restore them—by the hand of Cyrus (Ezra 1. 7). By Artaxerxes (Ezra 7. 19). that the symbolical act was in this instance (though not in olliei s, ch. 25. 15) actually done (cf. Isaiah 20. 2, ic. ; Ezekiel 12. 3, 11, IS). 3. Appropriate symbol, as lhe.se ambassadors had come to Jerusalem to consultas to shaking off the yoke of Nebuchadnezzar. According to Plierecydes in Clemens Alexandrinus Stromaleis, 507, Idanthura, king of the Scythians, intimated to Darius, wlio had crossed the Danube, that he would lead an army against him, by sending him, instead of a letter, a mouse, a frog, a bird, an CHAPTER XXVITI.
Ver. 1-17. Prophecies Immediately following thosk IN chap. 27. HANANIAH breaks the YOKE.S TO SIQKiPY THAT Nebuchadnezzar's Yoke shall be broken. Jerkmiah foretells that Yokes of Ikon are to succeed those of Wood, and that Hananiah shall die.
and a plough. The task assigned to Jeremiah required great faith, as it was sure to provoke alike his own oountiymen and the foreign ambassadors and their kings, by a seeming insult, at the very time that all were full of confident hopes grounded on the confederacy. 5. God
1. In the beginning of the reign of Zedeklali—The Jew3 often divided any period into two halves, the beginning and the end. As Zedekiah reigned eleven years, the fourth year would be called the beginning of his reign : especially as during the first three years affairs were in such a disturbed state that he had little power or dignity, being a tributary; but in the fourth year he became strong in power. Hananiah—Another of this name was one ot the three godly youtlis who braved Nebuchadnezzar's wrath in the fear of God (Daniel 1. 6, 7; 3. 12). Probably a hear relation, for Azariah is associated with him ; as Azur with the Hananiah here. The godly and ungodly are often in the same family (Ezekiel 18. 14-'20). GIbeou—one of the here, as elsewhere, connects with the symbol doctrine, which is as it were its soul, without which it would be not only cold and frivolous, but even dead. [Calvin.] God's mention of His supreme power is in order to refute the pride of those who rely on their own power (Isaiah 45.
12). given it imto whom it seemed meet nnto me (Psalm 115. 15, 16; Daniel 4. 17, 2.5, 32.) Not for his merits, but of my own sole good pleasure. [EsTitJS.] 6. beasts of tUe fleld—Not merely the horses to carry his Chaldean soldiers, and oxen to draw his provisions [Grotius]; not merely the deserts, mountains, and woods, the haunts of wild beasts, implying his unlimited extent of empire cities of the priests, to which order he must have belonged. 3. broken the yoke—/ have determined to break : referring to Jeremiah's prophecy (ch. 27. 12). 3. two. full years lit., years of days. So "a month of days," i.e., all
I EsTius]; but the beasts themselves by a mysterious instinct of nature. A reproof to men that they did not recognize God's will, which the very beasts acknowledged (cf. Isaiah 1. 3). As the beasts are to submit to Christ, the Restorer of the dominion over nature, lost by the first Adam (cf. Genesis 1. 2S; 2. 19, 'lO; Psalm 8. 6-8), so they were appointed to submit to Nebuchadnezzar, the representaits days complete (Genesis 29. 14, Margin ; 41. 1). It was marvellous presumption to speak so definitely without having any Divine revelation. 4. bring again—Jeconiah —not necessarily implying that Hananiah wished Zedekiah to be superseded by Jeconiah. The main point intended was, that the restoration from Babylon should be complete. But, doubtless, the false prophet foretold Jeconiah's return (2 Kings 24. 12-15), to ingratiate himself with the populace, with whom Jeconiah was a favourite (ch. ti ve of the world-power and prefigurer of Antichrist ; this universal power was suffered to be held by him to show the unfitness of any to wield it "until He come whose right:t is" (Ezekiel 21. 27). 7. son . . . son's son—(2 Chronicles
3d. 20). Nebuchadnezzar had four successors—Evil-merodach, his «on,- Neriglissar, husband of Nebuchadnezzar's daughter; his son, Labosodarchod ; and Naboned (with whom his son, Belshazzar, was joint king), son of Evilmerodach. But Neriglissar and Labosodarchod were not in the direct mdle line ; so that the prophecy held good to " his son and his son's son," and the intermediate two are omitted, time of liis land— i. e., of its subjugation or its being "visited" in wrath (v. 22; ch. 25. 12; 29. 10; 50. 27; Daniel .5. 26). serve themselves of htm—make him their -servant (ch. 2.3. 14 ; Isaiah 13. 22). So " his day" for the destined day of his calamity (Job 18. 20). 8. until I have consumed thein by his Ikund—until by these consuming visitations I have brought them under his power. 9. ye
22. 24, Note). 5. the prophet Jeremiah—the epithet, " the prophet," is prefixed to "Jeremiah" throughout this chapter, to correspond to the same epithet before "Hananiah :" except v. 12, where " the jn-ophct" Injs been inserted in English Version. The rival claims of the true and the false prophet are thus put in the more prominent contrast. 6. Amen—Jeremiah prays for the people, though constrained to prophesy against them (1 Kings 1. 30). The ei'cn/ was the appointed test between contradictory predictions (Deuteronomy IS. 21, 22). "Would that what you say were true!" I prefer the safety of my country even to my own estimation. The prophets had no pleasure iu announcing God's judgment, but did so as a matter of stern duty, not thereby divesting themselves of their natural feelings of sorrow for their country's woe. Cf. Exodus 32. 32; Romans 9. 3, as instances of how God's servants, intent only on the glory of God and the salvation of the country, forgat self, and uttered wishes in a state of feeling transported out of themselves. So Jeremiah wished not to diminish aught from the word of God, though as a Jew he uttered the wish for his people. [Calvin.] 8. prophets . . . before me— Hosea, Joel, Amos, and others, evil—a few MSS. road famine, which is more usually associated with the specification of war and pestilence (ch. 15. 2; 18. 21; 27. 8, 13). But evil here includes all the calamities flowing from war, not merely famine, but also desolatio}), Ac. Evil being the more diflicult reading, tlie Jews especially, lor whom the addrass to the rest was intended, enchanters—augurs [Calvin], from a root, the eyes, i.e., lookers at the stars and other means of taking omens of futurity ; or another root, a fixed time, observers of times: forbidden in the law (Leviticus li). 26; Deuteronomy 18. 10, 11, 14). 10. to remove you—expressing Uie went which would result. The very thing they profess by their encliantments to avert, they are by them bringing on you. Better to submit to Nebuchadnezzar, and remain in your land, than to rebel, and be removed from it. H. aerve . . . till It—The same Hebrew root expresses serve and till; or cultivate. Sei~ve ye tlie king of Babylon, and the land will serve you. [Calvin.J l!4. I spake also—im/ijkUe, " And I spake," &c. Special application of the subject to Zedekiah. 13. Why . . . die—by running on your own ruin in resisting Nebuchadnezzar after this warning (Ezekiel 18. 31). 14. lie—(Ch. 14. 14.) 15. In my name—the devil often makes God's name the plea for lies (Matthew is less likely to be the interpolated one than famine, which probably originated in copying the parallel passages. 9. peace—Hananiah had given no warning as to the need of conversion, but had foretold prospn-ity unconditionally. Jeremiah does not say that all are true prophets who fore-
4. 6; 7. 22, 23; v. 1.5-20, the test whereby to know false prophets). 16. Tlie " vessels" had been carried away to Babylon in the reign of Jiu'oniali (2 Kings 24. 13) ; also previously in that of Jehoiakim (2 Chronicles 36. 5-7). 18. at .Terusnlem— i. e., in other houses coiilainiiig such vessels, besides the house of God and the king's palace. Nebuzaradan, captain of the guard under Nebuchadnezzar, carried all away (2 Kings a>. 13-17; 2 Chronicles 36. 18). The more tell truths in any instance (which Dcuteronoiiiy l.S. I 2, disproves); but asserts only the converse, iiz., that whoever as Hananiah predicts what tlui event doe,s not confirm, is a false prophet. There are two tests of prophets: (1.) The event, Deuteronomy IS. 22. (2.) The Yi'ord of God, Isaiah 8. 29. 10. the yoke—(Ch. 27. 2.) Impious audacity o break what God had appointed as a solemn pledge of co.stly vessels had been previously removed in the reigns
The Prophet's LcUey to the Captives, JEREMIAH XXIX. Forelellina their Return njltr Semntv Yen-t. adage saith, " The people wish to be deceived, so let them be deceived." Not mere credulity misleads men, but their own perverse " love of darkness rather than liglit." tlie fulfilment of His word. Honce Jeremiah deigns no repiy (r. 11 ; Matthew 7. «). 11. neck of all nations—opposed to ch. 27. 7. 13. Thou Ua«t broken . . . wood . . . tliou 8UaIt ninke , . . Iron—Not here, " Thou hast broken
It was not priests who originated priestcraft, but the people's own morbid appetite to be deceived ; e. g., Aaron ana the golden calf (Exodus 32. 1-4). So the Jews caused or made the prophets to tell them encouraging dreams (ch. 23.25,26; Ecclesiastes 5. 7; Zechariah 10.2; John 3. 19-21). 10. (Note, ch. 25. 11, 12; Daniel 9. 2). This proves that the seventy years date from Jeconiah's captivity, not from the last captivity. The specification of time was to curb. . . wood," and "7 will malvC . . . iron" (cf. v. 10). The same false propliets who, by lu-King the Jews to rebel, had caused tlieni to throw off the then comparatively ecvj/yoke of Babylon, thereliy brought on them a more set'ei-e yoke imposed by that city. "Yokes of iron," alluding to Deut<!ronomy 2S. 48. It is better to take up a light cross in our way, than to pull a heavier on our own heads. We may escape destroying providences by submitting to humbling providences. So, spiritually, contrast the " easj' yoke" of Christ witli the " yoke of Ijondage" of the law (Acts 15. 10; CJalatinns .5. 1). 14. I Uave pnt—Though Hananiah and those like him were secondarj instruments in bringing tlie impatience of tlie Jews, lest they should hasten before God's time, good word— promise of a return. 11. I know—/alone; not the false prophets who know nothing of my purposes, though tliey pretend to know, thoughts ... I think—(Lsaiah 5.5. 9.) Glancing at the Jews who had no " thoughts of peace," but only of "evil" (misfortune), because they could not conceive how deliverance could come to them. The moral malady of man is twofold—at one time vain confidence, then, when that is disappointed, despair. So the Jews first laughed at God's threats, confident tliat they should speedily return ; then, when castdowu from that confidence, they sank in inconsolable despondency, expected end lit., end and expectlie iron yoke on Judea, God was tlie great FirstCause (ch.
4-7). 15. makest . . . trnst in a lie—<Ch. 29. 31; Ezekiel
13.22.) 16. this year ; . . die—The prediction was uttered in the fl/lh month (u. 1); Hananiah's death took place in the sevetUh month, i.e., within lu'O months after the prediction, answering witli awful significance to the tivo Hears in which Hananiah had foretold that the yoke imposed by Babylon would end. rebellion-opposition to God's plain direction, that all should submit to Babylon tation, i. c, an end, and tliat such an end as you wish for. Two nouns joined by and, standing for a noun and adjective. So in ch. of). 27, " the roll and the words," i. e., theroll
CHAPTER XXIX. of tvords ; Genesis 3. 16, " sorrow and conception," i. e., sorrow in conception. Cf. Proverbs 23. IS, where, as here, end means a happy issue. 13. Fulfilled (Daniel 9. 3, &c.). When God designs mercy, he puts it into the hearts of His people to pray for the rnrcy designed. When such a spirit of prayer is poured out, it is a sure sign of coming mercy, go— to the temple and other places of prayer: contrasted witli their previous sloth as to going to seek God. 13. (Leviticus 26. 40-42, 41, 45.) 14. to be found— (Psalm 32. 6; Isaiah 55. C.) turn . . . captivity—play upon sounds, s/iafit . . . shebith. 15. Because—referring not to the preceding words, but to v. 10, 11, "Jehovah saith this to you" (i. e., the prophecy of the continuance of the captivity seventy years), " because ye liave said. The Lord hathraised us up prophets in Babylon," tuz.^ foretelling our speedy deliverance (this their prophecy is supposed, not expressed ; accordingly, v. 16-19 contradicts this false hope again, v. 8, Ver. 1-32. Letter of Jeremiah to the Captives in Babylon, to Counteract the Assurances Given by THE False Prophets of a Speedy Restoration. 1. residae of the elders—Those still surviving from the time when they were carried to Babylon with Jeconiah the other elders of the captives had died by either a natural or a violent death. 2. queen—Nehushta, the queenmother, daughter of EInathan (2 Kings 2t. 8, 15). (Elnatban, her father, perhaps is the same as the one ch. 26.
22.) She reigned jointly with her son. princes—All the men of authority were taken away, lest they should organize a rebellion. Jeremiah wrote his letter whilst the calamity was still recent, to console the captives under it. 3. ZedekiaU . . . sent unto Babylon—In ch. 51. 59, Zedekiah himself goes to Babylon; here he sends ambassadors. Whatever was the obje<'tof the embassy, it shows that Zedekiah only reigned at the pleasure of the king of Babylon, who might have restored Jeconiah, had he pleased. Hence, Zedekiah permitted Jeremiah's letter to be sent, not only as being led by Hananiah's death to attach greater credit to the prophet's words, but also as the letter accorded with his own wish that the Jews should remain in Chaldea till Jeconiah's death. Hilkiah —the high priest who found the book of the law in the house of the Lord, and showed it to "Shaphan" the scribe (the same Shaphan probably as here), who showed it to King .losiah (2 Kings 22. 8, &c.). The sons of Hilkiah and Shaphan inherited from their fathers some respect for sacred things. Soin ch. Sfi. 2.5, "Gemariah" interceded witli King Jehoiakiin that the prophet's roll should not be burned. 3. Build . . . houses—In opposition to the false prophets' suggestions, who told the captives that their captivity would soon cease, Jeremiah tells them that it will be of long duration, and that therefore they should build houses, as Babylon is to be for long their homo. 6. that ye . . . be . . . not diminished—It was God's will that the seed of Abraham should not fail ; thus consolation Is given them, and the hope, though not of an Immediate, yet of an ultimate return. 7. (Ezra 6. 10; Romans l.S. I; 1 Timothy 2. 2.) Not only bear the Babylonian yoke patiently, but pray for your masters, i. e., whilst the captivity lasts. God's good time was to come when they were to pray for Babylon's downfall (ch. 51. 8.5; Psalm 137. 8). They were not to forestall that time. True religion teaches patient submission, not sedition, even though the prince be an unbeliever. In all states of life let us not throw away the comfort we may have, because we have not all we would have. There is here a foretaste of gospel love towards enemies (Matthew 5. 44). 8. your dreams wliicli yc caiued to be dreamed—The Latin
9,21). He, in this 15th verse, turns his address from the godly (v. 12-14) to the ungodly listeners to false prophets. 16. people . . i«i this city . . . not gone forth—So far from your returning to Jeru.salem soon, evenyoar brethren still left dwelling there shall themselves also be cast into exile. He mentions "the throne of David," lest they should think that, because David's kingdom was to be perpetual, no severe, though temporary, chastisements could interpose (Psalm 89. 29-36). 17. vile ligs Hebrew, "horrible," or nauseoius, from a root, to regard with loathing (see ch. 24. 8, 10). 18. removed to all . . . kingdoniis—(Ch. 15.4; Deuteronomy 28.25.) curse, <fec. — (Ch. 29. 6; 18.16;
19. 8.) ai. Zedekiah—brother of Zephaniali (v. 25), both being sons of Maaseiah. Probably of the same family as the false prophet under Aliab in Israel (1 Kings 22. 11, 24). 33. shall be taken ... a curse i. e., a formula of imprecation. Lord make tliee like Zedekluh—(Cf. Genesis 48.
20; Isaiah 65. 15.) roasted in the fire—a Chaldean punishment (Daniel 3. 6). 23. villainy lit., sinful folly (Isaiah
32. 6). 34r-33. A second communication which Jeremiah sent to Babylon, after the messenger who carried his first letter had brought a letter from the false prophet Shemaiah to Zephaniah, &c., condemning Jeremiah and reproving the authorities for not having apprehended him. Nehclamlte — a name derived either from his father or from a place: alluding at the same time to the Hebrew meaning, "a dreamer" (cf. i;. 8). 35. in thy name—without sanction of "the Lord of hosts, the God of Israel," which words stand in antithesis to thy name (John 5. 43;. Zephaniah—the second priest, or substitute (Sagan) of the high priest. He was one of those sent to consult Jeremiah by Zedekiah (ch. 21. 1). Slain by Nebuchadnezzar at the capture of Jerusalem (2 Kings 25. 18, 21). Zephaniah was in particular add' "used, as beinc 535
RtUoration of the Jews from Babylon, JEREMIAH XXX. God Comforteth the People. ance of Israel, as in the case of a woman in childbirtii (Isaiah 60. 7-9). paleness—properly the colour of lierbs blasted and fading : tlie green paleness of one in jaundice : likely to take np against Jeremiah the prophet's prediction against his brotlier Zedekiah at Babylon (v. 21). Zepluuiiiiii was to lead it to the priest.i, and in the presence of <iU Hie people, in the temple. ^6. tliee ... in tlie tlie sickli/ paleness of terror. 7. great—marked by great calamities (Joel 2.11,31; Amos 5. 18; Zephar-iah 1. U). none lllte it . . . Bwt he shall be saved—(Daniel 12. I.) The partial deliverance at Babylon's downfall prefigures the final, complete deliverance of Israel, literal and spirsteuil of Jvltoinda—Zephaniah's promotion as second priest, owing to Jehoiada's Ijeing then in exile, was unexpected. 8heniaiah thus accuses him of ingratitude towards God, who liud SI) liiglily exalted him before his regular time, j e sliould l>e oi Rcers . . . for every man—ye Bhould, as bearing rule in tlie temple (ch. 20. 1, iVote), apprehend every false prophet like Jeremiah, mad—inspired propliets were often so called by the ungodly (2 Kings 9. itual, at the downfall of the mystical Babylon (Revelation 18., 19). 8. his yoke . . . thy neck his, i. e., Jacob's
7), the yoke imposed on him. The transition to the second person is frequent, God speaking of Jacob or Israel, at the same time addressing himdirectly. So "hlin" rightly follows; "foreigners sliall no more make him their servant" (ch. 25. 14). After the deliverance by Cyrus, Persia, Alexander, Autiochus, and Rome, made Judea their servant. The full of deliverance meant must, there-
11 ; Acts 20. 21 ; 2. 13, 15, 17, 18). Jeremiah is in this a type of Christ, against whom the same charge was brought (John
10. 20). prison—rather, the stocks (ch. 20. 2, iVo(e). stocks from a root, to confine; lience rather, a narrow dungeon. According to Deuteronomy 17. 8, 9, the priest was judge in such cases, but had no right to put into the stocks; this right he had assumed to liimself in the troubled slate of the times. ^7. of Anathotli—said contemptuously, as " Jesus of Nazareth.''^ ma Uetli Ixlmself—as if God had not made him one, but liimself. SJS. Referring to Jeremiah's fore, be still future. 9. Instead of serving strangers (v. 8), they shall serve the Lord, their rightful King in the theocracy (Ezekiel 21. 27). David their king—No king of David's seed has held the sceptre since the captivity; for Zerubbabel, though of David's line, never claimed the first letter to Babylon (v. 5). ^9. Zejilianlah . . . read ... in the ears of Jcreiulali—He seems to have been title of "king." The Son of David, Messiah, must therefore be meant; so the Targum (cf. Isaiah 55. 3, 4; Ezekiel
34. 23, 24 ; 37. 24; Hosea 3. 5; Romans 11. 25-32). He was appointed to the tlirone of David (Isaiah 9.7; Luke 1.32). He is here joined with Jehovah as claiming equal allegiance. God is our " King," only when we are subject to Christ; God rules us not immediately, but through His Son (John 5. 22, 2;i, 27). raise up—applied to the judges whom God raised up as deliverers of Israel out of the hand of its oppressors (Judges 2.10; 3.9). So Christ was raised up as the antitypical Deliverer (Psalm 2. 6; Luke 1. §9* Acts 2. 30 ; 13. 23). 10. from afar—Be not afraid as if the distance of the places whither ye are to be dispersed precludes the possibility of return, seed—Though through the many years of captivity intervening yourselves niay not see the restoration, the promise shall be fulfilled to your seed, primarily at the return from Babylon, fully at the final restoration, quiet . . . none . . . make . . . afraid—(Ch. '23.0; Zechariah 14. 11.) 11. though . . . full end of all nations . . . yet . . . not ... of thee—(Amos less prejudiced against Jeremiali tlian the others; hence he reads the charge to the prophet, that he should not be condouneil without a hearing. This accords with Shemaiah's imputation against Zephauiah for want of zeal against Jeremiah (v. 20, 27.) Hence tlie latter was chosen by King Zedekiah as one of the deputation to Jeremiah (ch. 2i. 1 ; 37. 'i). 30. This rejumes the thread of the sentence which began at v. 25, but was left there not completed. Here, in ti. 30, It is completed, not however in continuity, but by a new perio<l. The same construction occurs, Romans 5. 12-15. 'S'i. not ... a man to dwell (Deuteronomy 2S. IS.) not . . . behold the good—as he despised the lawful time, and wished to return before the lime God had expressly announced, in just retribution he gliould not sliare iir tlie restoration from Babylon at all. rebii Uon—going against God's revealed will as to the time ich. ::8. Hi;.
CHAPTER XXX.
9. 8.) The punishment of reprobates is final and fatal
Ver. l-2t. Restouation of the Jkws from Babylon AFTKR ITS Capture, AND Raising up of Messiah. 3. Write ... in a booU—After llie destruction of Jerusalem he is not ordered as heretofore to speak, but to im-ite the Bucceediiig prophecy (i). 4, &c.), so as thereby it might be read by liis countrymen wheresoever they might be in that of God's people temporary and corrective. Babylon was utterly destrojed : Israel after cliaslisement was delivered, in measure lit., withjudgment, i. e., moderation, not in the full rigour of justice (cli. 10. 24; 40. 28; P.salm 6.
1 ; Isaiah 27. 8). not . . . altogether unpunlslie«l—(Exodus
34. 7.) 12. The desperate circumstances of the Jews are here represented as an incurable wound. Their sin is so grievoiw that their hope of the punishment (their exile) soon coming to an end is vain (ch. 8. 22; 15. 18; 2 Chronitlieir ilis])c'ision. 3. bring again . . . captivity of . . . Isratl and Judah—The restoration not merely of the Jews (treated of in tliis ch. 30.), but also of the ten tribes (" Israel ;" treated of in ch.31.), together forming the whole nation (i'. IS; ch. 32. U; Ezekiel 39. 2'>; Amos 9.14,15). "Israel" is mentioned first, because its exile was longer tlian tliat of Judah. <So»ie captives of the Israelite ten tribes returned witli tliose of Judah (Luke 2.30; " Aser" is mentioned). But these are only a pledge of tlie full restoration Iiereulter (Romans 11. 20, ".^IH Israel"). Cf. ch. 10. cles 30. 10). 13. none to plead—a new image from a court of justice, bound up viz., with the bandages applied to tie up a wound, no healing medicines—/i7., mrdicines of healing, or else applications {lit., ascensions) of medicaments, 14. lovers—the peoples formerly allied to thee, Assyria and Egypt (cf. Lamentations 1. 2). seek tlice not—have cast away all concern for thee in thy distress, wound of an enemy—a wound such as an enemy would inflict. God condescends to employ language adapted to liumaD conceptions. He is Incapable of "enmity" or "cruelty;'^
15. Tliis M verse is a lirief statement of the subject before the proiiliecy itself is given. 5. We have heard . . . trei>i)>llng — God introduces tlie Jews speaking that It w:»s their grievous sin which righteously demanded a grievous punishment, a.i though He wore an "enemy" (ch. wliicli tlicy will bo reduced to at last in spite of their Btul)l)orniiess. Threat and promise are combined: the former liriefly, viz., the misery of the Jews in the Babylonian capl ivity down to tlieir "treml>ling" and "fear" arising from tlie approacli of llie iMedo-l'ersian army of ('yrus against Baljylon; tlie promise is more fully dwelt M\,viz., Iliiir " trembling" will issue in a deliverance as speedy as is llie transition from i\ woman's laiiour-pnngs to lier joy at giving birth to a child (i;. fi). 0. Aak—Consult all the authorities, men or l)Ooks, you can, you will
5. 0; Job 13. 21; ,30. 21). 15. Why crlesi thon—as if God'.s severity w.is excessive. Thou liast no reason to complain, for thine aflliction is just. Thy cry Is too late, foi the time of repentance and mercy is past. [(-AI.vin.J 16. Tliereforc—Connected with i). 43, because "There is none to plead tliy cause," &c., "//irn/oiv,-" / will plead thy cause, and heal tliy wound, by overwhelming thy foes. 'Verse
15 is inserted to amplify what was said at the close of not lind an instance. Yet in tlial (coining day men will be seen willi thcir hands pressed on llieir loins, as women (io to repress their pangs. God will drive men through pain to gestures more lilting a woman than a luan (ch. -1. 31 ; 6. 21). The metaplior is often used to ext'. 14. When the false ways of peace, suggested by the so-called proi)liets, had only ended in the (H"opl<>'s Irremediable ruin, the true prophet comes forward to announce the grace of God as bestowing repentance and healing, devour thee . . . be devoured . . . spoil ... be a spoil . . . prey upon . . . give for a i)rey—relribullou jnresF the previous pain followed by tlie sudden deliver-
The Restoration of Israd, JEEEMIAH XXXI. and the PMication tftereof.
14) for the people, both a temporary one at each halt in the wilderness, and a permanent one in Canaan (Exodns
In kind (cf. Note, ch. 2. 3; Exodus 23. 22; Isaiah 33. 1). H. (.C'li. 8. 22; 33. outcast—as a wiie put away by her
33. 14; Deuteronomy 3. 20; Joshua 21. 44 ; Psalm 95. 11; Hebrews 3. 11). 3. Israel gratefully acknowledges in reply God's past grace ; but at the same time tacitly implies by the expression "of old," that God does not appear to her now. "God appeared to me of old, but now I am forsaken !" God replies. Nay, I love thee with the same love now as of old. My love was not a momentary impulse, but from "everlasting" in my counsels, and to "everlasting" in its continuance; hence originated the covenant whereby I gratuitously adopted tiiee (Malachi 1. 2; Romans 11. 28, 29). Margin translates, " from afar," which does not answer so well as "of old," to "in the wilderness" (ti. hu.sbiiiid (Isaiah 02. 4, contrasted witli v. 12). Zioii—alluding to its Jlcbi-cw meauiug, dij/ness ; "sought after" by none, as would be the case with au arid region (Isaiah 62.
12). The extremity of the people, so far from being an obstacle to, will be tlie chosen opportunity of, God's grace.
J8. bring again . . . captivity—(Ch. 33. J, 11.) tentsused to iuujuate that their present dwellings in Chaldea were but temporary as if /ifc'. Jiave mercy on . . . dwelling-places—(I'salni 1(J2. 13.) own lieap—on the same hill, i. e., site, a hill being the usual site chosen for a city (cf. Joshua 11. 13, Margin). This better answers the parallel clause, "after the manner thereof" {i.e., in the same 6e-
2), which refers to the olden times of Israel's history, with loving-ltindness . . . drawn—(Hosea 11. 4.) Rather, "I have drawn out continually my loving-kindness toward thee." So Psalm 36. 10, "Continue (Margin, Draw out at length) thy loving-kindness." By virtue of my everlasting love I will still extend my loving-kindness to lliee. So Isaiah 44. 21, "O Israel, thou shalt not be forgotten of me." 4. I will build . . . tl Lou sltalt be built^—The combination of the active and passive to express the same fact implies the infallible certainty of its accomplishment. "Build," eomiiig way as formerly), than the rendering, " its own heap of ruin.1," as in ch. 49. 2. palace—the king's, on Mount Ziou. reinain—rather, s!iall be inhabited (JS'ote, ch. 17. 6, 25). This coiitirms English Version, "palace," not as otheva translate, "tlie temple" (see l Kings 1«. 18; 2 Kings
15. 25). 19. tUanlisgivlng-The Hebrew word includes cmi/ession as well as praise; for, in the case of God, the higliest praises we can bestow are only confessing what God really is [Bengel] (ch. 17. 26 ; 31. 12, 13 ; 33. 11 ; Isaiah
35.10; 51.11). multiply them—(Zecliariah lU. 8.) ao. as aforetime—as flourishing as in tlie lime of David. ^1. tbeir nobles—rather, "their Glorious One," or "Leader" i. e., establish in prosperity (ch. 33. 7). adorned with . . . tabrets—(1 .Samuel 18. 0.) Or, " adorn thyself with thy timbrels;" used by damsels on occasions of public rejoicings (Exodus 15. 20; Judges 11. 34). Israel had cast away all instruments of joy in her exile (Psalm 137. 4). dances holy joy, not carnal mirth. 5. Samaria—the metropolis of the ten tribes; here equivalent to Israel. The mountainous nature of their country suited the growth of the (cf. Acts 3. 15; Hebrews 2. 10), answering to "their Governor" in *lie parallel clause, of themselves—of their own nation, a Jew, not a foreigner; applicable to Zerubbabel, or J. Hyrcanus (hereditary higli priest and governor), only as types of Christ (Genesis 19. 10; Micah 5. 2; Romans H. 5), the antitypical "Bavid" (v. 9). cause lilm to draw near—as the great Priest (Exodus 19. 22; Leviticus 21. 17), through wiiom believers also have access to God (Hebrews 10. 19-22). His priestly and kingly characvine, eat ... as common lit., shall profane, i. e., shall put to common use. For the first three years after planting, the vine was "not to be eaten of;" on tlie fourth year the fruit was to be "holy to praise the Lord withal ;" on the ters are similarly combined (Psalm llu. 1; Zechariah 6. 13). wlio . . . engaged . . . heart to approach lit., pledged fifth year the fruit was to be eaten of as common, no longer restricted to holy use (Leviticus 19. 2i-25; cf. Deuteronomy 20.6; 28.30, Margin). Tlius tlie idea here is, "The samo persons who plant shall reap the fruits;" it shall no longer be that one shall plant and another reap the fruit. 6. The watchmen, stationed on eminences (types of the preachers of the gospel), shall summon the ten tribes to go up to the annual feasts at Jerusalem (" Zion"), as they used to do before the revolt and the setting up of the idol calves at Dan and Beer-sheba (Ezekiel 37. 21, 22). Mount Kpliraim—not one single mountain, but the whole mountainous region of the ten tribes, our God—from whom we formerlj' revolted, but who is now our God. Au earnest of that good time to come is given in the partial success of the gospel in its first preaching in Samaria (John 4; Acts 8.5-^). 7. The people are urged with praises and praj'ers to supplicate for their universal restoration. Jehovah is represented in the context (v. 1, 8), as i)i'omislng Immediately to restore Israel. They therefore praise God for the restoration, being as certain of it as if it were actually accomplished ; and at the same time pray for it, as prayer was a means to the desired end. Prayer does not move God to grant our wishes, but when God has determined to grant our wishes. He puts it into our hearts to pray for the thing desired. Cf. Psalm 102. 13-17, as to the connection of Israel's restoration with the prayers of His people (Isaiah 02. 1-6). for Jacob— on account of Jacob; on account of his approaching deliverance by Jehovah, among—/or, i. e., on account of, would more exactly suit the parallelism to "for .laoob." chief of the nations Israel: as the parallelism to "Jacob" proves (cf. Exodus 19. 5; Psalm 135. 4; Amos 6. 1). God estimates the greatness of nations not by man's standard of material resources, but by His electing favour. 8. nortit—Assyria, Media, &c. (Note, ch. 3. 12, 18; '£\. 8). gather from . . , coasts of . . . eartii—(Ezekiel 20. 34, 41 ; 34. 13.) blind . . . lame, &c.—not even the most infirm and unfit persons for a journey shall be left beliind, so universal shall be the restoration, a great company—or, they shall return "tn a great company." [JiAUiiEit.] 9. weeping—for their past sins which caused tlieir exile (Psalm 126.5,6). Althongh they come with weeping, ihey shall return with Joy (clu his heart, i. e., his life; a thing unique; Messiah alone hath made His life responsible as the surety (Hebrews 7. 22; 9.
11-15), in order to gain access not only for Himself, but for us to God. Heart is here used for life, to express the courage which it needed to undertake such a tremendous suretyship. The question implies admiration at one being found competent by His twofold nature, as God and man, for the task. Cf. the interrogation (Isaiah 63. 1-3). fta. ye shall be my people, &.C.—The covenant shall be renewed between God and His people through Messiah's mediation (t;. 21; ch. 31. 1, ;ii; 32. 38; Ezekiel 11. 20; 36. 28). fi3, 21. (Ch. 23. 19.) Vengeance upon God's foes always accompanies manifestations of His grace to His people, continuing lit., sojourning, abiding constantly; appi'Oprlately here in the case of Babylon, which was to be permanently destroyed, substituted for "whirling Itself about" ("grievous" in Englisfi Version) (ch. 23. 19, 20, see Notes tliere), where the temporary downfall of Judea is spoken of.
CHAPTER XXXI.
Ver. 1-10. Continuation of the Prophecy in Chap.
SO. As in that chapter the restoration of Judah, so in this the restoration of Israel's ten tribes is foretold. 1. At the same time—" In the latter days'! (ch. 30. 24). the God of —manifesting my £/)-ace to (Genesis 17.7; Matthew 22. 32; Revelation 21. .3). ail . . . Israel—not the exiles of the south kingdom of Jutlali only, but also the north kingdom
Df the ten tribes; and not merely Isi'ael in general, but "all tiie families of Israel." Never yet fulfilled (Romans
11. 20). !4. Upon the grace manifested to Israel "in the wilderness" God grounds His argument for renewing His favours to them now in their exile ; because His covenant is "everlasting" (v. 3), and changes not. The same argument occurs, Hosea 13. 5, 9, 10; 14. 4, 5, 8. Babylon is fitly compared to the " wilderness," as in both alike Israel was as a stranger far from his appointed "rest" or home, and Babylon is in Isaiah 40. 3 called a "desert" (cf. ch. 50. 12). I went to cause him to rvat—viz., in the pillar of cloud and fire, the symbol of (iod s presence, which went before Xsreal to arearc/t a rej/jMif-jytoot- (Nmubers 10.33; Isaiah 63.
Rachel, Mourning, ts Comforted JEREMIAH XXXI. Ephraim, Hepenling, is brought Ilomt again.
50. 4, 5). SMpplicatlons—(Cf. v. 16, 19 ; ch. 3. 21-2.5 ; Zechariah
Christ's sake, shall not be fruitless to thee, as was the case in thy giving birth to the "child of thy sorrow," Benjamin. Primarily, also, thy grief shall not be perpetual: the exiles shall return, and the land be inhabited again. [Calvin.] come again—(Hosea 1.11.) 17. hope In . . , end—all thy calamities shall have a prosperous issue. 18. Ephraim—representing the ten tribes, bemoaninghlmself—Tlie spirit of penitent supplication shall at last bo poured on Israel as the necessary forerunner of their restoration (Zechariah 12.10-14). Thou hast chastised me, and I was chastised—In the first clause the chasti.seinenl
12.10.) Margin translates, "favours," as in Joshua 11.20; Ezra 9. 8; thus God's favours or compassions are put In opposition to tlie people's weeping; tlieir tears sliall be turni (.1 into joy. But English Version suits the parallelism best. I will cause ... to walk by . . . waters . . . straight way—(Isaiah 35.6-8; 43.19; 49.10, 11.) God will give them waters to satisfy their thirst as in the wilderness-journey from Egypt, So spiritually (Matthew 5. 6; John 7.37). Ephralm—the ten tribes no longer severed from Judah, but forming one people with it. my flrstboi-ii — (Exodus 4. 22; Hosea 11.1; Romans 9.4.) So the elect Church (2 Corinthians 6.18; James 1. 18). 10. The tidings of God's interposition in behalf of Israel will arrest the attention of even the uttermost Gentile nations, it.self is meant; in the second the beneficial effect of it in teaching the penitent true wisdom, bullock unaccustomed to . . . yoke—A similar image occurs, Deuteronomy 32. 15. Cf. " stitt-necked,'' Acts 7. 51 ; Exodus' 32. 9, an image from refractory oxen. Before my chastisement lie tliat scattered will gather—He wlio scattered knows where to find Israel; He who smote can also heal, keep —not only will gather, but keep safely to the end (John 13.
I needed the severe correction I received, as much as an untamed bullock needs the goad. Cf. Acts 9. 5, where the same figure is used of Saul whilst unconverted. Israel has had a longer chastisement than Judah, not having been restored even at the Jews' return from Babylon. Hereafter, at its restoration, it shall confess the sore discipline was all needed to "accustom" it to God's "easy yoke" (Matthew 11.29,30). turn thou me—by thy converting Spirit (Lanientations.5. 21). But why does Fphraira pray for conversion, seeing that he is already converted ? Because we are converted by progressive steps, and need the same power of God to carry forward, as to originate, our conversion (John 6.44, 65; cf. with Isaiah 27.3; 1 Peter
1; 17.11). slicplicrtl—(Isaiah 40.11; Ezekiel 34.12-14.) 11. ransomed . . . from . . , hand of . . . stronger— no etrengtli of the foe can prevent the Lord from delivering Jacob (Isaiah 49. 24, 25). 13. height of Zlon—(Ezekiel 17.
23.) flow—there shall be a conflux of worsliippers to the temple on Zion (Isaiah 2. 2; Micah4. 1). to the goodness of . . . Lord—(See t'. 14.) Beneficence, i.e., to the Lord as the source of all good things (Hosea 3. 5), to pray tc Him and praise Him, for these blessings of which He is the Fountain-liead. watered garden — (Isaiah 58. 11.) Not merely for a time, but continually full of holy comfort, not sorrow any more—referring to the Church triumphant, as well as literal Israel (Isaiah 35. 10; 6.5. 19; Revelation 21. 4). V.i. young . . . old—(Zechariah 8.4,5.) 14. my goodness (v. 15. Ramah—In Benjamin, east of the great nortliern road, two hours' journey from Jerusalem. Rachel, wlio all her life had pined for children (Genesis 30. 1), and who died with "sorrow" in giving birth to Benjamin (Genesis 3.5.18, l. Margin; 1 Samuel 10. 2), and was buried at Ramah, near Bethlehem, is represented as raising her head from the tomb, and as breaking forth into "weeping" at seeing the whole land depopulated of lier sons, the Ephraimites. Ramah was the place where Nebu7.aradan collected all tlie Jews in chains, previous to tlieir removal to Babylon (ch. 40. 1). God therefoie c(>usoles her with the promise of their restoration. Matthew 2. 17, 18 quotes this as fulfilled in the massacre of the innocents under Herod. "A lesser and a greater event, of different times, may answer to the single sense of one passage of Scripture, until the prophecy is exhausted." [Bengel.] Besides the temporary reference to tlie exiles in Babylon, the Holy Spirit foreshadowed ultimately Messiah'.s exile In PIgypt, and the desolation caused in tlie neighbourhood of Rachel's tomb by Herod's massacre of the childi-en, whose mothers had "sons of sorrow" (Benoni), just as Rachel had. The return of Messiah (the representative of Israel) from Egypt, and the future restoration of Lsrael, botii the literal and the spiritual (including tlie innocents), at the Lord's second advent, arc anti typical of the restoration of Israel from Babylon, wliich is the ground of consolation held out here by Jeremiah. The clause, "They were not," i.e., were dead (Genesis 42. 13), does not apply so strictly to the exiles in Baby-
1. 5; Philippians 1. 6). 19. after that I was turned, I repented—Repentance in the full sense follows, not precedes, our being turned to God 6^ God (Zechariah 12. 10). The Jews' " looking to Him whom they pierced" shall I'esiilt in their "mourning for Hini." Repentance is the tear that flows from the eye of faith turned to Jesus. Himself gives it: we give it not of oiirselves, but must come to Him for it (Acts 5. 31). instructed—made to learn by chastisement. God's Spirit often works througli the corrections of His providence, smote upon . . . thigh—(Ezekiel 21. 12.) A token of indignant remorse, shame, and grief, because of his past sin. bear . . . reproach of . . . youth—"Because the calamities wliich I bore were the just punishment of my scandaloim wnntotmess.ngainst God in my youth;" alluding to the idols set up at Dan and Bethel immediately after that the ten tribes revolted from Judah. His sense of shame shows that he no longer deliglits in his sin. 30. Is Ephralm my dear son? &c, —The question implies that a negative answer was to be expected. Who would have thought that one so undutiful to His heavenly Father as Ephraim hail been should still be regarded by God as a "pleasant child?" Certainly he was not so in respect to his sin. But by virtue of God's "everlasting love"' (i'. 3) on Ephraim'a being " turned" to God, he was immediately welcomed as God's "dear son." This 20th verse sets forth God's readiness to welcome the penitent (v. 18, 19), anticipating his return with prevenient grace and love. Cf. Luke 15.20: " When he was yet a great way off, his father saw him and had compassion," &c. spake against—threatened him for Ills idolatry, remember—with favour and concern, as in Genesis 8.1; 30.22. l)owcls . . . troubled for him —(Deuteronomy 32. 36; Isaiah KS. 15; Hosea 11. 8) viz., with the yearnings of compassionate love. The "bowels" include the region of the heart, the seat of the aflections. 31. way-marks—pi Har*' to mark the road for the returning exiles. Caravans set up pillars, or pointed heaps of stones, to mark the way through ilie desert against their return. So Israel is told by God to mark the way by which they went in leaving their country for exile; for by the same way they shall return, highway—(Isaiah lon as it does to the history of Messiali and His people past, present, and future. .So the words, "There is hope In thine end," are to be fulfilled ultimately, when Rachel shall meet her murdered children at tlie resurrection, at the same time that literal Israel is to be restored. "Tliey were not," in Hebrew, Is singi Uar; each was not: each mother at the Bethlehem massacre had but one child to lament, as the limitation of age in Herod's order, "two yeans and under," implies; this use of the singular distributively (the mothers weeping severally, each f<yr her own child), is a coincidence between the propliecy of the Bethlehem massacre and the event, tlie more remarkable as not being obvious: the .tingular, too, is appropriate as to Messiah in His I<;gyptlan exile, who w<is to be a leading object of Haclicrs lamentation. IG. thy work—thy parental weeping for thy children. [Rosenmui.i.eu.] Ihlne aUliction in the loss of thy children, murdered for 3.5.8, 10.) 33. go about—jjjz., after human lielps (ch. 2. 18, 2;^, .36). Why not return immediately to me? Maurbr translates, as in Song of Solomon ,5. 6, " How long wilt thou withdraw thyselff" Let thy past backslidings suflice thee now that a new era approaches. What God finds fault with in them is, that they looked hither and thither, leaning on contingencies, lii.stcad of jit once trusting the word of God, wh Ich promised their restoration. To assure tbem
Christ Is Promised, JEREMIAH XXXII. His Care over the CJiiirch.
Israel . . . Judah— The new covenant is made vrUa literal Israel and .Tudah, not with the sjnritual Israel, i. e., believers, except secondarily, and as grafted on the stock of Israel (Romans 11. 16-27). For the whole subject of chs. of this, God promises to create a new thing in their land, A woman shall compass a man. Calvin explains this : Israel, who is feeble as a woman, shall be superior to the warlike Chaiieans; the captives shall reduce their captors to captivity. Hengstenberq makes the "woman" the Jewish Church, and the "man" Jehovah, her husband, whose love she will again seek (Hosea 2. 6, 7). Mauker, A woman Bhall protect (Deuteronomy 32. 10, Margin; Psalm 32. 10) a man, i. e., You need fear no foes in returning, for all things shall be so peaceful that a woman would be able to take man's part, and act as his protector. But the Christian fathers almost unanimously (Augustine, &c.) interpreted
30. and 31. is the restoration of the Hebrews (ch. 30. 4. 7, 10, 18; 31.7, 10, 11, 2:?, 24, 27, 36). With the " remnant according to the election of grace" in Israel, the new covenant ha.s already taken effect. But witli regard to the wliole nation, its realization is reserved for the last days, to which Paul refers this prophecy in an al>ridged form (Romans 11.27). 32. Not . . . tile covenant that I made witli . . . fat Siei'g —The Old Testament covenant as contrasted with our gospel covenant (Hebrews 8.8-12; 10.16,17, where this prophecy is quoted to prove the abrogation of the law by the gospel), of which the distinguishing features are its securing by an adequate atonement the forgiveiiess of it of the Virgin Mary compassing Christ in her womb. This view is favoured :—(1.) By the connection ; it gives a reason why the exiles should desire a return to their country, viz., because Christ was conceived there. (2.) The word "created" implies a Divine power put forth in the creasins, and by the inworking of effectual grace ensuring permanent obedience. An earnest of this is given partion of a body in the Virgin's womb by the Holy Ghost for the second Adam, such as was exerted in creating the tially in the i>resent eclectic or elect Church gatliered out of Jews and Gentiles. But the promise here to Israel in the last days is national and universal, and eflected liy an extraordinary outpouring of the Spirit (?J. 33, 34; Ezekiel 11. 17-20), independent of any merit on their part (Ezekiel 36.25-32 ; 37.1-28 ; 39.29; Joel 2.23-28; Zecliariah first Adam (Luke 1. ai; Hebrews 10.5). (3.) The phrase, "a ncic thing," something unprecedented; a man wliose like had never existed before, at once God and man; a mother out of the ordinary course of nature, at once mother and virgin. An extraordinary mode of genera-
12. 10; 2 Corinthians 3. 1(.). took . . . by . . . hand—(Deuteronomy 1. 31 ; Hosea 1 1. 3.) although I was an Itusband —(Cf. ch. 3. 14 ; Hosea 2. 7, 8.) But LXX., Syriac and St. Paul (Hebrews 8. 9) translate, "I regarded them not;" and GeseNIUS, &c., justify this rendering of the Hebrew from the Arabic. The Hebrews regarded not God, so God regarded them not. 33. will be their God—(Ch. 32. 38.) 34. True, specially of Israel (Isaiah 54. 13); secondarily, true of believers (John 6. 45; 1 Corinthians 2. 10; 1 John 2. 20). forgive . . . iniquity . . . remember . . . no more—(ch.33. tion; one conceived by the Holy Ghost without man.
(4.) The specification "In the land" (not "earth," as English Veisiou), viz., of Judah, where probably Christ was conceived, in Hebron (cf. Luke 1. 30, -11, 12. 44, with Jo.shua 21.11) or el.se in Nazareth, "in the territory" of Israel, to whom v. 5,6,15,18,21 refer; His birth was at Bethlehem (Micah5. 2; Matthew 2. 5, 6). As tlie place of His nativity, and of His being reared (Matthew 2. 23), and of His preaching (Haggai 2. 7; Malachi 3. 1), are specified, so it is likel.v the Holy .Spirit designated the place of His being conceived. (5.) The Hebretu for "woman" implies an individual, as the Virgin Mary, rather than 'a collection
8; 50.20; Micah 7.18); applying peculiarly to Israel (Romans 11.27). Secondarily, all believers (Acts 10. 43). 35. divideth . . . sea when . . . waves . . . roar . . . Liord of liosts . . . name—quoted from Isaian 51. 15, the genuineness of which passage is thus established on Jeremiah's authority. 36. a nation—Israel's national polity has been broken up by the Romans. But their preservation as a distinct people amidst violent persecutions, thougli scattered among all nations for eighteen centuof persons. (G.) The restoration of Israel is grounded on God's covenant in Oirist, to whom, therefore, allusion is naturally made as tlie foundation of Israel's hope (cf. Isaiah 7. 14). Tlie Virgin Mary's conception of Messiah in the womb answers to tlie " Virgin of Israel" (therefore so called, u 21). i. e., Israel and her sons at their final restoration, receiving Jesus as Messiah (Zechariah 12. 10). (7.) The reference to the conception of the child Messiah accords with the mention of the massacre of "cliildren" refi Tred to v. 15 (cf. Matthew 2. 17). (8.) The Hebrew for " man" is properly " mightij man," a term applied to Ood (Deuteronomy 10.17); and to Christ (Zechariah 13.7; cf. Psalin 45. 3; Isaiah 9. 6). [Calovius.] 23. Jerusalem again shall be the metropolis of the whole nation, the seat of "Justice" (Psalm 122. 5-8; I-saiah 1. 26), and of sacred worship ("holiness," Zechariah 8.3) on "Mount" Moriah. 84. .Tmlnli . . . cities . . . Uiisbandmen . . . they witU flocks—Two classes, citizens and countrymen, the latter divided into agriculturists and shepherds, all alike in ries, unamalgamated, whereas all other peoples under such circumstances have become incorporated with the nations in which they have been dispersed, is a perpetual standing miracle (cf. ch. 33. 20; Psalm 148. 6; Isaiah 54. 9, 10). 3T. (Cf. 33. 22.) for aU that they have Aone—viz., all the sins. God will regard His own covenant promise, rather than their merits. 38. tower of Hananeel—the city shall extend beyond its former bounds (Nehemiah 3.
1; 12. 39; Zechariah 14. 10). gate of . . corner—(2 Kings
14. 13; 2 Chronicles 26. 9.) 39. measuring-line—(Ezekiel
40. 8 ; Zechariah 2. 1.) Gareb—from a Hebrew root, to so-ape; Syriac, leprosy; the locality outside of the city, where lepers were removed to. Goath—from a root, to toil, referring to the toilsome ascent there: outside of the city of David, towards the south-west, as Gareb was north-west. [JnNrtTS.] 40. valley of . . . dead—Tophet, where the bodies of malefactors were cast (Isaiah 30. 33), south of the city, fields . . . Kidron-so 2 Kings 23. 4. Fields in the suburbs reaching as far as Kidron, east of the city, horse gate—through it the king's horses were led forth for watering to the brook Kidron (2 Kings 11. 16; Nehemiah security, though the latter were to be outside the protection of city walls. "Judah" here stands for the country, as distingu'shed from its cities. 85. The weary, sorrowful, and indigent state of Israel will prove no obstacle in the way of my helping them. 26. Tlie words of Jeremi.ah: Upon this (or By reason of this) announcement of a happy restoration, I aivaked from the prophetic dream vouchsafed to me (eh. 23. 25) with the sveet Impression thereof remaining on my mind. ".Sleep" here means dream,&s
3. 28). for ever—The city shall not only be spacious, but both "holy to the Lord," i. e., freed from all pollutions, and everlasting (Joel 3. 17, 20; Revelation 21. 2, 10, 27). in Psalm 90. 5. 27. He shows how a land so depopulated shall again be peopled. God will cause both men and bea.it.i in it to increase to a multitude (Ezekiel 36.9-11; Ho.sea 2.23). 28. (Ch. 44.27.) The same God who, as it were (in human language), was on the watch for all means
CHAPTER XXXII. to destroy, shall be as much on the watch for the means of their restoration. !J9. In those days—After their punishment has been completed, and mercy again visits them, fathers . . . eaten . . . sour grape . . . citildren'a teeth . . . on edge—The proverb among the exiles' children born in Baljyion, to express that they suffered the evil consequences of their fathers' sins rather than of thetr own (Lamentations .5. 7 ; Ezekiel 18. 2, 3). 30. (GalaUaas n. 5, 7.) 31. the days . . . new covenant with . , .
Ver. 1-14. Jeremiah, Imprisoned for his Prophecy AGAINST Jerusalem, buys a Patrimonial Property (HIS RELATIVE HANAMEEL'S), IN ORDER TO CERTIFY TO THE Jews their future Return from Babylon. 1. tenth year—The siege of Jerusalem had already begun, In the tenth month of the ninth year of Zedekiah (ch. 39. 1 ; 3 Kings 25. 1). 2. in . . . court of . . . prison—i. e., in the open space occupied by the guard, whence he was noi al
Jeremiah Iniprisuned for his Prophecy. JEREMIAH XXXII. In his Prayer he Complaincth lo God.
Jeremiah had bought tlie field by his right as next of kin. (Leviticus 25. V^-lii). [LUDOVICUS DE DiEU.l IZ. liaruch —Jeremiah's amanuensis and agent (ch. 36. 4, itc.l. befort all-in sales everything clandestine was avoided ; publicity was required. So here, in the court of prison, where Jeremiah was confined, there were soldiers and others, who had free access to him, present (ch. 38. 1). 14. in an earthen vessel—that the documents might not be injured by the moisture of the surrounding earth ; at the same time, being buried, they could not be stolen, but would remain as a pledge of the Jews' deliverance until God's time should come. 15. (Cf. J). 24, 2.i, 37, 43, 44.) 16. Jeremiah, not comprehending how God's threat of destroying Judali could be reconciled with God's commanding him to purchase land in It as if in a free country, has recourse to his grand remedy against perplexities, prayer. 17. hast mode . . . heaven—Jeremiah extols God's creative power, as a ground of humility on his part as man : It is not my part to call thee, the miglity God, to account for thy ways lowed Id depart, but where any of his friends might visit nim (V. 12; ch. 3S. 13,28). Marvellous obstinacy, tliat at the time when they were experiencing the truth of Jeremiah's words in the pressure of the siege, they should still keep the prophet in conflnement. [Calvin.] The circumstances narrated (t). 3^) occurred at the beginning of the siege, when Jeremiah foretold the capture of the city (r. 1; ch. 31. 1-7; 39. 1). He was at that time put into free custody in the court of.the prison. At the raising of the siege by Pharaoh-liophra, Jeremiah was on the point of repairing to Benjamin, when he was cast into "the dungeon,"' but obtained leave to be removed again to the court of the prison (ch. 37. 12-21). When there he urged the Jews, on the second advance of the Chaldeans to the siege, to save themselves by submission to Nebuchadnezzar (ch.
88.2,3); in conseciuence of this the king, at the instigation of the princes, had him cast into a miry dungeon (ch.
4-(i); again he was removed to the prison court at the Intercession of a courtier (v. 7-13), where he remained till the capture of the city {v. 28), when he was liberated (ch.
(cf. ch. 12. 1). too hard—In v. 27 God's reply exactly accords with Jeremi.ih's prayer (Genesis 18. 14; Zechariah 8. 6; , Luke 1. 37). 18. (Exodus 34. 7; Isaiah 65. 6.) This is taken from the decalogue (Exodus 20.5,6). This is a second consideration to check hasty judgments as to God's ways: Thou art the gracious and righteous Judge of the workl. 19. counsel . . . vvorlt—flevising . . . executing (Isaiali
89. 11, lie. ; 40. 1, &c.). 4. liis eyes sUall behold lits eyes— t. e., only before reaching Babylon, which he was not to see. Ch. 39. 6, 7 harmonizes this prophecy (ch. 32. 4) with the seemingly opposite prophecy, Ezekiel 12. 13, "He shall not see." 5. visit liim—in a good sense (ch. 27. 22); referring to the honour paid Zedekiah at his death and burial
2S. 26). eyes . . . open npon all—(Job 34. 21 ; Proverbs 5.
(ch. 84. 4, 5). Perhaps, too, before his death he was treated by Nebuchadnezzar with some favour, tlioiigli ye Aght
21.) to give . . . according to . . . ways—(Ch. 17. 10.) 20. even nnto this day—thou hast given "signs" of thy power from the day when thou didst deliver Israel out of Egyi>t by mighty miracles, down to the present time. [MAtniER.] Calvin explains It, " memorable even unto this day." among otiier men—not in Israel only, but among foi-eign peoples also. Cf. for "other" understood, Psalm 73. 5. made thee a name—(Exodus 9. 16; 1 Chronicles 17. 21 ; Isaiah 63. 12.) asatthisday—a /ia?/iPof power, such as thou hast at this day. 21. (Psalm 136. 11, 12.) 23. given . . . didst swear—God gave it by a gratuitous covenant, not for their deserts. 23. all . . . thon commandedst . . . all this evil — their punishment was thus exactly commensurate with their sin. It was not fortuitous. 24. mounts— mounds of earth, raised as breastworks by the besieging army, behind which tliey employed their engines, and which they gradually pushed forward to the walls of the city, behold, thou seest It connected with v. 25. Thou seest all this with thine o\\-n eyes, and yet (what seems Inconsistent with it) thou commandest me to buy a field. for the city, etc.—rather, though, &c. 27. Jehovah retorts Jeremiah's own words: . . . shall iiol prosper—(Ch.21. 4.) G. Jeremiah said—resuming the thread of v. 1, which was interrupted by the parentliesis (i;. 2-5). 7. son of Sliallum thine iinelc therefore, Jeremiah's first cousin. Aeld . . . in Anathoth —a sacerdotal city: and so having lOOO cubits of suburban fields outside the wall attached to it (Numbers 35. 4, 5). The prohibition to sell these suburban tie Uis (Leviticus 25.
84) applied merely to their alienating them from Levites to another tribe; so that this chapter does not contravene that prohibition. Besides, what is here meant is only the purchase of the use of the field till the j'ear of jubilee. On the failure of the owner, the next of kin had the right of redeeming it (Leviticus 25. 2.5, &c.; Rutlt 4. 3-()). 8. Then I knew—Not that Jeremiah previousl}' doubted tlie reality of the Divine communication, but, the eflect following it, and the prophet's experimentally knowing it, coutirined his faith and was the seal to tlie vision. The Koman historian, Florus (2. 6), records a similar instance: During the days that Rome was being besieged by Hannibal, the very ground on which he was encamped was put up for sale at Home, and found a purchaser; implying tlie calm confidence of the ultimate Issue entertained by the Roman people. 1). seventeen slielcels of silver—As the shekel was only 2s. 4d., the whole would be under £2, a rather small sum, even taking into account the fact of tlie Chaldean occupation of the land, and the uncertainty of tlie lime when it might come to Jeremiah or his heirs. Perhaps .t!ie "seven shekels," which in the Hebrewisee J/arj/tn)aredistinguished from the" ten pieces of silver," were shekels of gold. [Maurku.] 10. snbcribed—/ wrote in the deed, " book of purchase " (d. 12). •wclglits—coined money was not in early use; hence money was weirjhed (Genesis 23. 16). H. evidence , . , sealed . . . open—Two deeds were drawn up in a contract of sale; the one, the original copy, witnessed and sealed with the puljlic seal; tlie other not so, but open, and therefore less authoritative, being but a copi/. GaTAKEU thinks, that the purchaser sealed the one witli his own seal, the other he showed to witnesses that they might write their names on the back of it, and know the contents; and that some details, e. ,17., the conditions and time of redemption were In the sealed copy, which the partus might not choose to bo known to tlie witnesses, and whi(tli were ther(^foi e not in tlie open copy. The sealed copy, when opened alter the seventy years' caiitivity, would greatly confirm the faith of those living at that time. The " law and custom " refer, probably, not merely to the sealing up of the conditions and details of purchase, but also to the law of redemption, according to which, at the return to Judoa, the deed would show tlint
I am indeed, as th<iu sayest {v. 17), the God and Creator of " all flesh," and " nothing Is too hard for me :" thine own words ought4o have taught thee that, though Judeaand Jerusalem are given up to the Chaldeans now for the sins of the Jews, yet it will not be hard to me, when I please, to restore the state so that houses and lands therein shall be possessed In safety (r. 36-11). 29. burn . . . houses upon whose roofs . . . incense unto Baal—retribution In kind. They burnt incense to Baal, on the houses, so the houses sliall be burnt (ch. 19. 13). The god of lire was the object of their worshij); so fire shall lie the Instrument of their punishment, to provoke me—indicating the design, not merely the event. They seemed to court God's "anger," and jiKj-posp/.f/ to " provoke" Him. 30. have . . . done lit., have been doing; implying continuous action, only . . . evil . . . only provoked me—they have been Ho'iufr nothing else but evil; flieir sole aim seems to have been to provoke me. their youth—the time when they were in the wilderness, having just before come into national existence. 31, provocation of mine auger— "for mine anger." ("alvin, therolbre, connects these words with those at the end of the verse, "this city has been to me an object for mine anger (viz., by reason of tlie provocations mentioned, v. 30), &c., that I sliould remove it," Ac. Thus, there will not be the repetition of ine sentiment, v. 30, as In English Version; the Hebrew also favours this rendering. However, Jeremiah deliglits In repetitions. In Jing/.ish Version tlie words, "that I should remove it," ic, stand Independently, us the result of JEEEMIAH XXXIII.
Christ the Branch, and His Kingdom,
Restoration from Babylon Pi omised.
Into the city through the " thrown-down houses," but all the effect that they produce " is, to fill them (the houses) with" their own "dead bodies." 6. (Ch. 30. 17.) The answer to Jeremiah's mournful question (ch. 8. 22). cure lit., the long linen bandage employed in dressing wounds, truth i. e., stability; I will bring forth for them abundant and permanent peace, i. e., prosperity. 7. cause ... to return i.e., reverse (i'. 11; ch. 32. 44). The specification, both of " Judah" and " Israel," can only apply fully to the future restoration, as at tlie first (Isaiah I. 26.) 8. cleanse—(Ezekiel 36. 25; Zechariali 13. 1; Hebrews 9. 13, 14). Alluding to the legal rites of purification, all their iniquity . . . all their iniquities—both the principle of sin within, and its outward manifestations in acts. The repetition is in order that the Jews may consider how great is the gx-.ace of God in not merely pardoning (as to the punishment), but also cleansing them (as to the pollution of guilt); not merely one iniquity, but aU (Micah 7. 18). 19. it—the city, a name ... a praise (Ch.l3. 11; Isaiah 62. 7.) them—the inhabitants of Jerusalem, they shall fear . . . for all tlie goodness—(Psalra what precedes. The time Is ripe for taking vengeance on them (2 Kings 23. 27). from the day tliat they built ItSolomon completed the building of the city; and it was he who, first of the Jewish kings, turned to idolatry. It was originally built by the idolatrous Cauaanites. 33. priests . . . prophets—{Nehemiah 9. 32, 34.) Hence, learn, though ministers of God apostatize, we must remain faithful. 33. (Ch. 2. 27; 7. 13.) 34. (Ch. 7. 30, 31; Ezekiel
8.5-17.) 35. cause . . . pass tlirough . . . lire—by way of purification, they passed through with bare feet (Leviticus 18. 21). Molech—meaning king ; the same as Milcom (1 Kings 11. 33). I commanded not—this cuts off from the superstitious the plea of a good intention. All " willworship" exposes to God's wrath (Colossians 2. 18, 23). 36. And now therefore—rather. But now, nevertheless. Notwithstanding that their guilt deserves lasting vengeance, God, for the elect's sake and for His covenant's sake, will, contrai-y to all that might have been expected, restore them, ye say, It shal be delivered into . . . king of Uabylon—The reprobate pass from the extreme of selfconfidence to that of despair of God's fulfilling His promise of restoring them. 37. {Note, ch. 16. 15.) The "all" countries implies a future restoration of Israel more universal than that from Babylon. 38. (Ch. 30. 22; 2i 7.) 39. one heart—all seeking the Lord with one accord, in contrast to their state when only scattered individuals sought Him (Ezekiel 11.19,20; Zephaniah .3.9). for . . . good of them—(Psalm 34. 12-15.) 40. (Ch. 31. 31, 33 ; Isaiah
130. 4.) The Gentiles shall be led to " fear" God by the proofs of His power displayed in behalf of the Jews; the ungodly among them shall " tremble" for fear of God's judgments on them; the penitent shall reverentially fear and be converted to him (Psalm 102. 15; Isaiah 60. 3). 10. ye say . . . desolate — (Ch. 32.43.) 11. (Ch. 7.34; 16. 9.) Praise the Lord, &c.—The words of Psalm 136. 1, which were actually used by the Jews at their restoration (Ezra 3.11). sacrifice of praise—(P.salm 107. 22; 116. 17). This shall continue when all other sacrifices shall be at an end. 13. habitation of shepherds . . . fiocks—In contrast to V. 10, "without man . . . inliabitant . . . without beast" (ch.32. 43; cf. ch. 31. 24; 50.19; Isaiah 65. lO"). 13. pass . . . under . . . hands of him that telletli them— —Shepherds, in sending forth and bringing back their sheep to the folds, count them by striking each as it passes with a rod. Implying the shepherd's provident care that not one should be lost (Leviticus 27. 32; Micah 7. 14; cf. John 10. 28, 29; 17. 12). 14. perform—"I will make to rise:" God's promise having for a time seemed to lie dead and abortive. [Calvin.! 15, Repeated from ch. 23.
55. 3.) not depart from me—never yet fully realized as to the Israelites. I will not turn away from them . . . good—(Isaiah 30. 21.) Jehovah compares Himself to a sedulous preceptor following his pupils everywhere to direct their words, gestures, &c. put my fear in . . . hearts . . . not depart from me—Both the conversion and perseverance of the saints are the work of God alone, by the operation of the Holy Spirit. 41. rejoice over them—(Deuteronomy 30. 9; Isaiah 62. 5; 65. 19; Zephaniah
3. 17.) plant . . . assuredly—rather, in stability, i. e., permanently, for ever (ch. 24. 6; Amos 9. 15). 43. (Ch. 31. 28.) The restoration from Babj'lon was only a slight foretaste of the grace to be expected by Israel at last through Christ. 43. (Ver. 15.) whereof ye say, It is desolate (Ch. 33. 10.) 44. Referring to the forms of contract (v. 10-
5. the land—the Holy Land : Israel and Judah (ch. 23. 6). 16. Jerusalem—in ch. 23. 6, instead of this, it is "Israel." " The name" in the Uebreiv has here to be supplied from that passage; and for "he" (Messiah, the antitypical " Israel") the antecedent there (Isaiah 49. 3), we have "she" here, i. e., Jerusalem. She is called by the same name as Messiah, "The Lord our Righteousness;" by virtue of the mystical oneness between her (as the literal representative of the spiritual Church) and her Lord and Husband. Thus, whatever belongs to the Head belongs also to the members (Ephesians 5. 30, 32). Hence the Church is called "Christ" (Romans 16.7; 1 Corinthians 12.
12). Benjamin—specified as Anathoth, Jeremiah's place of residence where the field lay (u. 8), was in It.
CHAPTER XXXIII.
Ver. 1-26. Prophecy of thb Rkstoration from Baby-
AND OF ME.SSIAH AS KiNG AND PRIEST. 1. shut Up —(Ch. 32. 2, 3; 2 Timothy 2. 9.) Though Jeremiah was shut up in bondage, the word of God was "not bound." 3. maker thereof— rather, the dotr of it, viz., that which Jeremiah is about to prophesy, the restoration of Israel, an act which is thought now impossible, but which the Almighty will effect, formed it viz., Jerusalem (ch. 32.
12). The Church hereby professes to draw all her righteousness from Christ (Isaiah 45. 24, 25). It is for the sake of Jerusalem, literal and spiritual, that God the Father gives this name (Jehovah, Tsidkenu, "The Lord our Righteousness") to Christ. 17. The promises of perpetuity of the throne of David fulfilled in Messiah, the son of David
44). [Calvin.] Rather, that formed, i. e., moulds purpose into due shape for execution (Isaiah 37. 26). Lord . . his name—(Exodus 3. 14, 15.) 3. Call ... I wll answer —(Ch. 29. 12; Psalm 91. 15.) Jeremiah, as the representative of the people of God, is urged by God to pray for that which God has determined to grant, viz., the restoration. God's promises are not to slacken, but to quicken the prayers of His people (Psalm 132. 13, 17; Isaiah 62.6,7). mighty things Hebrew, " inaccessible things," t. e., incredible, hard to man's understanding [Maurer], viz., the restoration of the Jews, an event despaired of. " Hid den," or " recondite." [Piscator.] thou knowest no«^ • yet God had revealed those things to Jeremiah, but the anbeliefof the people In rejecting tlie grace of God had caased him to forget God's promise, as though the case of the people admitted of no remedy. 4. houses . . . thrown down by the mounts viz., by the missiles cast from the besiegers' mounds (ch. 32. 24); "and by the sword" follows properly, as, after missiles had prepared the way, the foe next advanced to close quarters " with the sword." 5. They—The Jews; the defenc Ksrs of the "houses" (v. i), "come forward to fight with Ine Chaldeans," who burst (2 Samuel 7. 16 ; 1 Kings 2. 4; Psalm 89. 4, 29, 36; cf. Luke 1.
32, 33). 18. Messiah's literal p.iesthood (Hebrews 7. 17, 21, 24-28), and His followers' spiritual priesthood and sacrifices {v. 11 ; Romans 12. 1; 15. 16; 1 Peter 2. 5, 9; Revelation
1.6), shall never cease, according to the covenant with Levi, broken by the priests, but fulfilled by Messiah (Numbers 25. 12, 13; Malachi 2. 4, 5, 8). 30. covrnnnt of the day i.e., covenant the day : answering to "covenant with David" (v. 21, also v. 25, "with day ;" cf. ch. 31. .35, 36; Leviticus 26.42; Psalm 89.34, 37). 32. (Genesis 15.5;
22. 17). The blessing there promised belonged to nil the tribes; here it is restricted to the family of David and the tribe of Levi, because it was on these that the welfare of the whole people rested. When the kingdom and priesthood flourish in the person of Messiah, the whole nation shall temporally and spiritually prosper. .34. this people—certain of the Jews, especially those who spoke with Jeremiah in the court of the prison (ch. 32. 12; 38. 1). th« 541
The Captivity of Zedekiah Foretold. JEREMIAH XXXIV, XXXV. Disobedience of the Jews Condemned, two families—JudaU and Israel, before them—In their der. (Matthew 24. 51 ; Oreek, cut in two) if they should break the covenant (Genesis 15. 10, 17). 20. I will even give resuming the sentence begun, but not completed {v. 18), "I will give," &e. see Utheir life—implacably : satisfied with nothing short of their blood; not content with booty." dead bodies—The breakers of the covenant shall be cut in pieces, as the calf between whose parts they passed. 21. gone np— 1. e., raised the siege in order to meet Pharaohhophra (ch. 37. 7-10). The departure of the Chaldeans was a kind of manumission of the Jews; but as their manumission of their bond-servants was recalled, so God revoked His manumission of them from the Chaldeans. 23. I will command—Nebuchadnezzar, impelled unconsciously by a Divine instigation, returned on the withdrawal of the Egyptian!?. juds'it-'it. They suppose that I have utterly cast off
Israel so as to be no more a nation. The expression, " my people.'' of itself, shows God has not cast off Israel for ever. 25. (Ch. 31. 35, 36; Genesis 8. 22 ; Psalm 74. 16, 17.) I •who have established the laws of nature am the same God who have made a covenant with the Church. 26. Isaac—(Psalm 105. 9; Amos 7. 9, 16.)
CHAPTER XXXIV.
Ver. 1-22. Captivity of Zedekiah anb the People Foretold for their Disobedience and Perfidy. The propliecy {v. 1-7) as to Zedekiah is an amplification of that In cli. 32. 1-5, iu consequence of which Jeremiah was then shut up in the court of the prison. The prophecy (v. 8-22)
CHAPTER XXXV. refers to the Jews, who, afraid of the capture of the city, had, in obedience to the law, granted freedom to their servants at the end of seven years, but on the intermissiou of the siege forced them back into bondage. 1. Jerusalem and . . . all tlie cities tliereof—(iVoZe, ch. 19. 15.)
Ver. 1-lfl. Prophecy in the reign of Jehoiakiji, WHEN the Chaldeans, in conjunction with the Syrians and Moabites, invaded Judea. By the obedience of the Rechabites to tlieir father, Jeremiah condemns the disobedience of the Jews to God their Father. The Holy Spirit has arranged Jeremiah's prophecies by the moral rather than the chronological connection. From the history of an event fifteen years before, the Jews, who had brought back their manumitted servants into bondage, are taught how mucli God loves and rewards obedience, and hates and punishes disobedience. 2. Rechabites— It was amazing blindness in the king, that, in sucli a desperate position, he should reject admonition. 3. (Ch. 32.
4.) 4, 5. Mitigation of Zedekiah's punishment, tlie burnings of thy fathers—thy funeral shall be honoured with tlie same burning of aromatic spices as there was at the funerals of thy fathers (2 Chronicles 16. 14 ; 21. 19). The honours here mentioned were denied to Jehoiakini (ch.
22. 18). Ah, lord !—The Hebrews in their chronology (Seder olam) mention the wailing used over him, "Alas! King Zedekiah is dead, drinking the dregs (t. e., paying the penalty for the sins) of former ages." 7. these . . . remained—alone (ef. 2 Chronicles 11. 5, 9). 8. By the law a Hebrew, after having been a bond-servant for six years, on the seventh was to be let go free (Exodus 21. 22; Deuteronomy 15. 1!!). Zedekiah made a covenant—with solemn ceremonial in the temple (v. 15, 18, 19). them—bond Kervants (v. 9). 9. none . . . serve himself of a Jew nomadic tribe belonging to the Kenites of Hemath (1 Chronicles 2. 55), of the family of Jethro, or Hobab, Moses' father-in-law (Exodus 18. 9, &c. ; Numbers 10. 29-32; Judges
1. 16). Tliey came Into Canaan with the Israelites, but. In order to preserve their independence, chose a life in tents without a fi.xed habitation (1 Samuel 15. C). Besides the branch of them associated with Judah and extending to Amalek, there was another section at Kadesh, in Naphtali (Judges 4. 11, 17). Thej' seem to have been proselyte* of the gate. Jonadab, son of Rechab, whose charge not to drink wine they so strictly obeyed, was zealous for God (2 Kings 10. 15-23). The Nabatheans of Arabia observed tlia s.ame rules (Diodorus Siculus, 19. 94). bring . . . into . houtie of . . . Lord—because there were suitable witnfesse« at hand there from among the priests and chief men, as also because he had the power immediately to address the people assembled there iv. 13). It may have been also as a reproof of the priests, who drank wine freely, though commatided to refrain from it when In the discharge of their duties. [Calvin.] cliambcrs — which were round about the temple, applied to various uses, c. r/., to contain the vestments, sacred vessels, &c. 3. Jaazaniab — the elder and chief of the clan. 4. man of God—a prophet (Deuteronomy 33. 1 ; 1 Samuel 2. 27; 1 Kings 12. 22; 2 Kings (Ijeviticus 2x 39-46.) 11. During the interruption of the siege by Pharaoh-hophra (cf. v. 21, 22, with ch. 37. 5-10), the Jews reduced tlieir servants to bondage again. 13. The last year of Zedekiah was the sabbatical year. How just the retribution, that they who, against God's law and their own covenant, enslaved their brethren, should be doomed to bondage themselves: and that the bond-servants .slumld enjoy the sabbatical freedom at the hands of the foe (ch. 52. 16) which their own countrymen denied them! 14. At tlie end of seven years i. e., not on the eighth yeai , but within the limit of the seventh year, not later than the end of the seventh year (Exodus 21. 2; 23.
10; Deuteronomy 15. 12). So " at the end of three years" (Deuteronomy 14. 28; 2 Kings 18. 10), and " after three days, I will rise again" (Matthew 27.63), i.e., on the third day (cf. Matthew 27. 64). 15. in the house . . . called by my name—the usual place of making such covenants (2 Kings
4. 7;, aLso "a servant of God" in general (1 Timothy 6. U), one not his own, but God's; one who has parted with all right In hitnself to give himself wholly to God (2 Timothy
23. 3; cf. 1 Kings 8. 31 ; Nehemiah 10. 29). 16. polluted my name—by violating your oath (Exodus 20. 7). 17. not . . . proelaliiiin liberty—Though the Jews had ostensibly emancipated their bond-servants, they virtually (XuX not do so by revoking the liberty which they h.ad granted. God looks not to outward appearances, but to the sincere Intention. I proclaim a liberty—retribution answering
3. 17). He was so reverenced that none would call In question what was transacted In his chamber, keeper of tlie door—//(*»-piti, of the vessel. Probably the t)fHce meant Is that of the priest who kept in charge the capitation money paid for the use of the temple and the votive offerings, such as silver vessels, iSc. There were seven such keepers. [Ghotius.) Cf. 2 Kings 12. <1; 25. 18; 1 Chronicles 9. 18, 19, which support Enijli-th Version. I said . . . Driiilt—Jeremiah does not say, 77ie iortZ salth. Drink: lor then they would have been bound to obey. Contrast the case (1 Kings 13. 7-26). 6. Jonadal> . . . our father— i.e., forefather atid director, 300 years before (2 Kings 10. 15). They were called Uech.abltcs, not Jonadabltes, having received their name from Rechab the father, previously to their adopting the injunctions of Jonadab his son. This ca.se to the offence (Matthew 7.2; 18.32,33; Galatlans 6. 7
James 2. 13). The Jews who would not give liberty to their brethren shall themselves receive "a liberty" calamitous to them. God will manumit them from His happy and safe service (Psalm 121.3), which is real "liberty" (Psalm 110. 45; John 8. 36 ; 2 Corinthians 3. 17), only to pass under the terrible bondage of other task-masters, the "sword," &c. to be removed—the Hebrew expresses ar/italion. [Note, ch. 15. 4). Cf. Deuteronomy 28. 25, 48, 6-1, 6.5, a« to the ri-nllc.is arjilation of the .lews In their ceaseless removals from place to place in thelrdlsperslon. 18. pas Ked between tlie parts tliereof—the contracting parties In the "covenant" (not here the /aiy In general, but their eoverinnt made before God In His house to emancipate their slaves, v. 8,9) passed through the parts of the aninnil cut In two, Implying that they prayed so to be cut In sunftlfords no Justific.ition for slavish deference to the ndiglous opinions of the Christian fathers: for Jonadab's injunction only all'ccled matters of the present life : moreover. It was not bltiding on their consclenc<'s, for they deemed it not unlawful to go to Jerusalem in the InvaBlon (V. II). What Is praised here Is not the father's In-' Junction, but the obedience of the sons. [Calvin.1 1.
Baruch Writes Jeremiah's Prophecies. JEREMIAH XXXVI. King Jehoiakim Hums ihe Roll. ttntg (Judgesi 4. 17.) live many days—according to the promise conuecteil with the tlfth commandment (Exodus
Baruch was less exposed, as not being 'he author of thn prophecy. C. go—on the following year (d. 9). fasting day—(See v. 9.) An extraordinary last, in the ninth month, whereas the fast on the great day of atonement was on the tenth day of the seventh month (Leviticus 16. 29; 23. 27-32), appointed to avert the impending calamity, when Nebuchadnezzar having, in the year before (i. e., the fourth of Jelioiakim), smitten Fliaraoli-neclio at Carchemish, it was feared, would attack Judea, as tlie ally of Egypt (2 Kings 23. 34, 35). The fast was likely to be an occasion on which Jeremiah would find the Jews more softened, as well as a larger number of them met together. 7. present . . . supplication— supplication shall fall; alluding to the prostrate attitude of the supplicants (Deuteronomy 9. 25; Matthew 26. 39), as petitioners fall at the feet of a king in the East. So Hebreiv, ch. 38. 26; Daniel 9.
20. 12 ; Kphesiaus 6. 2, 3). strangers—they were not of the stock of Jacob, but sojourners in Israel. Types of the children of Ood, pilgrims on earth, looking for heaven as their home : having little to lose, so that losing times cost them little alarm; sitting loose to what they have (Hebrews 10.
34; 11. 9, 10, 13-lG). 8. all tl»at lie cliarged us . . . all our days, we . . . wives . . . sous . . . daughters—unreserved obedience in all particulars, at all times, and on the part of all, without exception: in all which respects Israel's obedience to God was wanting. Contrast 1 Samuel 15. 20, 21 ; Psalm 78. 34-37, 41, 56, 67. 11. Chaldeans . . . Syrianswhen Jehoiakim revolted from Nebuchadnezzar (2 Kings
24. 1, 2). Necessity sets aside all other laws. This is the Rechabi tes' excuse for their seeming disobedience to Jonadab in temporarily settling in a city. Herein was seen the prescient wisdom of Jonadab's commands ; they could 18, Margin. 9. they proclaimed ... to all tlie people ... to all, &c.—rather, " all the people . . . all the people proclaimed a fast." [Michaelis.] Tlie chiefs appointed the fast by the wish of the people. In either version the ungodly king had no share in appointing the fast. 10. chamber—Baruch read from the window or balcony of the chamber looking into the court where the people were assembled. However, some of the cluunbers were large enough to contain a considerable number (Neheiniah 13. at a moment's notice migrate, having no land-possessions to tie them. 141:. obey . . . father's commandments notwithstanding I— (Malachi 1. 6.) rising early and speaking— God Himself speaking late and early by His various ways of providence and grace. In v. 15; 2 Chronicles 36. 15, a distinct mode of address is alluded to, viz., God sending His servants. 15. (Ch. 18. 11; 25. 5, 6.) I enjoined nothing unreasonable, but simply to serve me, and 5). Gemarlah—distinct from the Gemariah, son of Hllkiah, in ch. 29. 3. Shaphan—the same person as in 2 Kings 22. 3. scribe—secretary of state, or he who presided over the public records. Ikiglier court—that of the priests, the court of the people being lower (2 •Chronicles
I attached to the command a gracious promise, but in vain. If Jonadab's commands, which were arbitrary and not moral obligations in themselves, were obeyed, much more ought mine, which are in themselves right. 17. because I have spoken . . . not heard . . . I . . . called
4. 9). new gate—(Ch. 26. 10.) The east gate. VZ. scribe's chamber—an apartment in the palace occupied by the secretary of state, px-lnces—liolding a counsel of state at the time. fHuathan—who had already been an instrument of evil in Jehoiakim's hand (ch. 26. 22, 23). Hananiah—the false prophet (ch. 28. 10-17). 14. Jeliudi—of a good family, as appears from his pedigree being given so fully, but in a subordinate position, come—instead of requiring Barucli to come to them, they ought to Inivegoru to the temple, and there professed their penitence. But pride forbade It. [Calvin.] 16. afraid, botli one and other—Hebrew, fear-stricken, they turned to one another. . . not answered— (Proverbs 1. 24; Isaiah 65. 12.) 19. not want a man to stand before me—there shall always be left representatives of the clan to worship me (ch. 15. 1, 19;; or, " before me" means simple existence, for all things In existence are in God's sight (Psalm 89. 36). The Reehab-
Ites returned from the captivity. Wolff found traces of them in Arabia.
CHAPTER XXXVI.
Ver. 1-32. Baruch writes, and reads publicly Jeremiah's Prophecies collected in a Volume. The Roll
IS BURNT BY Jehoiakim, and Written again by BaBUCH AT Jeremiah's DrcTATiON. 1. fourth year—The command to write the roll was given in the fourth year, but it was not read publicly till the fifth year. As Isaiah subjoined to his predictions a history of events confirming his prophecies (Isaiah 36., 37., 38., 39.), so Jeremiah also In ch. 37., 38., 39., 40., 41., 42., 43. ; but he prefaces his history with the narrative of an incident that occurred some time ago, showing that he, not only by word, but in writing, and that twice, had testified all that he is about to state as having subsequently come to pass. [Grotius.] At the end of Jehoiakim's third year, Nebuchadnezzar enrolled an army against Jerusalem, and took it in the end of the (cf. Genesis 42. 28). This showed, on their part, hesitancy, and some degree of fear of God, but not enough to make them willing to sacrifice the favour of an earthly king. We will surely tell the king—Not the language ol threatening, but implying that the matter is of sucli moment, that the king ought to be made acquainted with it, so as to seek some remedy against the Divine anger. 17, What they wished to know was, whether what Baruch had read to them was written by him from memory after hearing Jeremiah repeating his prophecies contiuu Dusly, or accurately from the prophet's own dictation. 18. his mouth—Baruch replies, it was by the oi-al dictation of the prophet; v. 2accords with this view, rather than with the notion that Jeremiah repeated his prophecies from MSS. Ink—his specification of the "ink" implies, I added nothing save the hand, pen, and ink. 19. Showing tliat they were not altogether without better feelings (cf. v. 16, 25). 20. chamber—there were chambers in the king's palace round the court or great hall, as in the temple {v. 10). The roll was "laid up" there for safe-keeping, witli other public records, ai. sent Jehudi—Note, how unbelievers fifth or beginning of the sixth year, and carried away captive Jehoiakim, Daniel, &c. Jehoiakim returned the same year, and for three years was tributary: then withheld tribute. Nebuchadnezzar returned and took Jerusalem, and carried off Jelioiakim, who died on the road. This harmonizes this chapter with 2 Kings 24. and Daniel 1. See Kote, ch. 22. 19. 3. roll of a book—a book formed of prepared skins made Into a roll. Cf. " volume of the book," flee from God, and yet seek Him through some kind of Involuntary impulse. [Calvin.] Jehudi seems to have been the king's ready tool for evil. !J3. winter-liouse (Amos 3. 15.) ninth month viz., of the religious year, t, i.e., the Pentateuch (Psalm 40. 7). It does not follow that his prophecies were not before committed to writing; what is implied is, they were now written together in one volume, so as to be read continuously to the Jews in the temple, against . . . nations—(Ch. 25. 15, &c.) from . . e., November or December. Are on . . . hearth—rather, </ie stove was burning before him. In the East neitlier chimneys nor ovens are used, but, in cold weather, a brazen vessel containing burning charcoal; when the wood has burned to embers, a cover is placed over the pot to make days of Josiah—(Ch. 25. 3.) From Josiah's thirteenth year (ch. 1. 2). 3. hear—consider seriously, return . . . fk-om . . . evil way—(Jonah 3. 8.) 4. all . . . words of . . . Liord—God specially suggesting what might otherwise have escaped his memory, and directing the choice of words, as well as the substance (John 14. 26; 16. 13). 5. I am shut up—not in prison, for there Is no account of his Imprisonment under Jehoiakim, and tj. 19, 26 are inconsistent with it: but, "I am prevented," viz., by some hicdrance; or, through fear of the king, to whose anger
It retain the heat. 23. three or four leaves—not distinct leaves as In a book, but the consecutive spaces on the long roll In the shape of doors (whence the Hebrew name is derived), into which the writing is divided: as tlie books of Moses in the synagogue in the present day are written in a long parchment rolled round a stick, the 543
Chaldeans liaise the Siege. JEEEMIAH XXXVII, XXXVIII. Their Metwn and Success Pre(liciod. writing being divided into columns, lilie pages, penknife —^the writer's knife with wliich ttie reed, used as a pen, was mended. " He" refers to the king (u. 22). As often as Jehudi read tliree or four columns, tlie king cut asunder the part of the roll read; and so he treated the wliole, until all the parts read consecutively were cut and hurnt meet Pharaoh. .5. After this temporary diversion, caused by Pharaoh in favour of Jerusalem, the Egyptians returned no more to its help (2 Kings 24. 7). Judea had the misfortune to lie between the two great contending powers, Babylon and Egypt, and so was exposed to the alternate inroads of the one or the other. Josiah, taking side with Assyria, fell in battle witli Pliaraoh-necho al Megiddo (2 Kings 23. 29). Zedekiah, seeking the Egyptian alliance in violation of his oath, was now about to be taken by Nebuchadnezzar (2 Chronicles 36. 13 ; Ezekiel 17. ti. 21, "all these words," imply that the whole volume was read through, not merely the first three or four columns (1 Kings 22. 8). 34. The king and his "servants" were more hardened tlian the " princes" and councillors (u. 12-
15, 17). 7. shall return—witliout accomplishing any deliverance for you. 8. (Ch. 34. 22.) 9. yourselves Hebrew, " souls." 10. yet . . . tliey—even a few wounded men would suflice for your destruction. 11. broken up "gone up." 13. Benjamin—to his own town, Anathoth. to separate himself—Jlfarj/in translates, " lo slip away," from a Hebrew root, "to be smooth," so, to slip away as a slippery thing that cannot be held. But it is not likely the prophet of God would flee in a dishonourable way ; and "in the midst of the people" rather implies open departure along with others, than clandestine slipping away by mixing with the crowd of departing people. Ratlier, it means, to separate himself, or to divide his place of residence, so as to live partly here, partly there, without fixed habitation, going to and fro among the people. [Ludovicus DE DiEU.] Maurer translates, "to take his portion tlience," to realize the produce of his property in Anathoth [Henderson], or to take possession of the land which he bought from Hanameel. [Maurer.] 13. ward i. e., the guard, or watch. Hananiah—whose death Jeremiah predicted (ch. 28. 16); the grandson in revenge takes Jeremiah into custody on the charge of deserting (" tliou fallest away," ch. 38. 19; 52. 15; 1 Samuel 29. 3) to the enemy. His prophecies gave colour to the charge (cli. 21. 9; 3S. i). 15. scribe—one of the court secretaries ; often in tlie East part of the private house of a public officer serves as a prison. 16. dungeon . . . cabins—the prison consisted of a pit (the " dungeon") witii vaulted cells round tlie sides of it. The "cabins," from a root, to bend one's self. 17. secretly —Zed€kiah was ashamed to be seen by his courtiers consuiting Jeremiali (John 12. 43; 5. 4-1; 19. 38). thou shalt be delivered—Had Jeremiali consulted his earthly interests, he would have answered very difi'erentiy. Contrast ch.
16, Notes). Contrast the humble fear exhibited by Josiah at the reading of the law (2 Kings 22. 11). 35. {Note, v. 16.) The "nevertheless" aggravates the king's sin; tliough God would have drawn him back through their intercession, he persisted: judicial blindness and reprobation! 36. HammelecH—not as Margin, " of tlie king." Jeholakim at tills time (the fifth year of his reign) had no grown-up son: Jeconiah, his successor, was then a boy of eleven (cf. 2 Kings 23. 36, with 21. 8). Iiid them—(Psalm
31. 20; 83. 3; Isaiah 26. 20.) 37. roll, and . . . woi-ds—t. e., the roll of words. 38. all the former words—It is in vain that the ungodly resist the power of Jehovali not one of His words shall fall to the ground (Matthew
5. 18; Acts 9. 5; 5. 39). 39. say to Jeholaklm—not in person, as Jeremiali was "hidden" (v. 26), but by the written word of prophecy, saying, Why—This is what the king had desired to be said to Jeremiah if he should be found kings often dislike the truth to be told them. 30. He shall Iiave none to sit upon the throne—fulfilled (2 Kings 24.8, 25). He had successois, but not directly of his posterity, except fits son Jeconiah, whose three months' reign is counted as nothing. Zedekiah was not son, but uncle of Jeconiah, and was raised to the tin-one in contempt of him and his father Jehoiakim (ch. 22. 30). dead body . . . cast ont—(Ch. 22. 18, 19.) day . . . heat. . . night . . . frost—there are often these variations of temperature in the East between night and day (Genesis
31. lOj. 33. added besides . . . many like words—Sinners gain uotliing but additional punishment by setting aside the word of Jehovah. The law was similarly l ewritten after tlie first tables had been broken owing to Israel's idolatry (Exodus 32., 34).
6. 14; Isaiah 3(). 10; Ezekiel 13. 10. 18. What—In what respect have I offended? 19. AVliere arc now your prophets—The event has showed them to be liars; and, as surely as the king of Babylon has come already, notwithstanding their prophecy, so surely sliall he return. 30. be accepted—ratlier, " let my supplication be humbly presented" (ch. 36. 7, Note.) [Henderson.] lest I die titere —in tlie subterranean dungeon (v. 16), from want of proper sustenance {v. 21.) The prophet naturally shrank from death, which makes his spiritual firmness the more remarkable;' he was ready to die rather than swerve from his duty. [Calvin.] 31. court of the prison—(Ch. 32. 2; CHAPTER XXXVII.
Ver. 1-21. Historical Sections, chap. 37.-44. The Chaldeans kaise the Siege, to go and meet PhaKAOH-HOPHRA. ZEDEKIAH SENDS TO JEKEMIAH TO PRAY TO God in behalf of the Jews: in vain. Jeremiah TRIES TO Escape to his native place, but is arrested. Zedekiah abates the rigour of his Imprisonment.
1. Conlah—curtailed from Jeconiah by way of reproach, whom—referring to Zedekiah, not to Coniah (2 Kings 24.
17). 3. Amazing stupidity, thattheywerenot admonished by the punislmu nt of Jeconiah [Calvin] (2 Chronicles 36.
12, 14) ! 3. Zedekiah . . . sent—fearing lest, in the event of the Clialdeans overcoming Pharaoh-hophra, tliey should return to besiege Jerusalem. See Note in lieglnulng of cli. 21.; that chapter chronologically comes In between ch. .37. and 38. The message of tlie king to Jeremiali here in ch. 37. is, however, somewhat earlier than that in ch. 21. ; hero it is whilst the issue between the Chaldeans and Phaiaoh was undecided; there it Is when, after the repulse of Pharaoh, the Chaldeans were again advancing against Jerusalem ; hence, whilst Zephaniah Is named In both embassies, Jehucal accompanies him here, Pashur there. But, as ['ashur and Jehucal are both mentioned In ch. 38. 1, 2, as hearing Jeremiah's reply, which Is Iden-
38. 13, 28.) bakers' street-persons in the same buliness commonly reside in the same street in cities in the East, all the bread . . . spent—Jeremiah had bread supplied to him until he was thrown into the dungeon of Malclilali, at which time the bread In the city was spent. Cf. this verse with ch. 38. 9; that time must have been very shortly before the capture of the city (ch. 52. 6). God salth of His children, " In the days of famine they shall be satisfied" (Psalm 37. 19; Isaiah 33. 16). Honest reproof {v. 17), In the end often gains more favour than flattery (Proverbs 28. 23).
CHAPTER XXXVIII.
Ver. 1-28. Jeremiah predicts the Capture of Jerusalem, FOR WHICH IIK IS cast INTO A DUNGEON, BUT IS TRANSFERRED TO THE PRISON COURT ON THE INTERCESSION OF EBED-MELECH, AND HAS A SECKKT INTKRVIBW WITH Zedekiah. All this was subsequent to his imprlsonmpr.t in Jonathan's house, and his release on his interview with Zedekiah. The latter occurred before the return tical with that in ch. 21. 9, it is probable the two messages followed one another at a short interval ; that in this ch.
37. 3, and the answer, v. 7-10, being the earlier of the two. Zephaniah—an abettor of rebellion against God (ch. 29.
25), though less virulent than many (ti. 29; ch.29.), punished accordingly (cli.M. 24-27). 4. Jeremiah . . . not put . . . Into prison—he was no longer In the prl.son court, as he had been (ch. 32. 2; 33. 1), which passages refer to the beginning of the siege, not to the time when the Chaldeans of the Chaldeans to the siege; the similar events in this chapter occurrei* after it. 1. Jucal—Jehucal (Ch. 37. 3.) Pashur—(Ch. 21. 1; cf. v. 9 of ch. 2i. with v. 2 of this ch. S8); renewed the siege, after having withdrawn for a time t.y
Tlie Prophet Imprkoned. JEREMIAH XXXIX. Taking of Jerusalem, and Zedelciahs Fatt, the deputation in ch. 21. 1, to whom Jeremiah gave this which is on the right hand;" the north, "that which is on the left hand;" the west, "that which is behind." So beginning with the east they might term it the first or principal entry; the the seco?i(i entry; the?ior Withe "third entry " of the outer or inner court. [Maurer.] The tliird gate of the temple facing the palace ; for through it tlie entrance lay from the palace into the temple (I Kings 10. o, reply, if not identical with the hearers of Jeremiah (ch.
S8. 1), must have been sent just before the latter "heard" him speaking the same words. Zeplumiah Is not mentioned liere as in ch. 21. 1, but is so in ch. 37. 3. Jucal is mentioned here and in the previous deputation (ch. 37. 3), but not in ch. 21. 1. Shephatiah and Gedaliah here do not occur either in ch. 21. 1 or ch. 37. 3. The identity of his words in botli cases is natural, when uttered, at a very short interval, and one of the hearers (Pashur) being present on botli occasions, unto all tlie people—they had free access to him In the court of the prison (ch. 32.
12). It was westward (1 Chronicles 26. 16, 18; 2 Chronicles
9.11). [Grotius.] But in the future temple it is eastward (Ezekiel 46. 1, 2, 8). 15. wilt thou not hearken unto me —Zedekiah does not answer this last query; the former one he replies to in t>. 16. Rather ii-anslaie, " Thoa wilt not hearken to me." Jeremiah judges so from the past conduct of the king. Cf. v. 17 with v. 19. 16. L,oj-d . . . made us this soul—(Isaiah 57. 16.) Implying, "may my 12). life ... a prey—he shall escape with his life; though losing all else as in a shipwreck, he shall carry off his life as his gain, saved by his going over to the Chaldeans.
(Note, ch. 21. 9.) 4-. Had Jeremiah not had a Divine commission he might justly have been accused of treason; but having one, which made the result of the siege cerlife (soul) be forfeited if I deceive thee." [Cai-vin.] 17. princes—(Ch. 39. 3.) He does not say "to the king himself," for he was at Riblah, in Hamath (oh. 39. 5; 2 Kings tain, he acted humanely as interpreter of God's will under the theocracy, in advising surrender (cf. ch. 26.. 11.) 5. the king Is not he—Zedekiah was a weak prince, and now in his straits afraid to oppose his princes. He hides his dislike of their overweening power, which prevented him shielding Jeremiah as he would have wished, under complimentary speeches. " It is not right that the king should deny aught to such faithful and wise statesmen;" the king is not such a one as to deny you your wishes. [Jerome.] 6. dung-eon lit., the cistern. It was not a subterranean prison as that in Jonathan's house (ch. 87. 15), but a, pit or cistern, which had been full of water, but was emptied of it during the siege, so that only "mire" remained. Such empty cisterns were often used as prisons (Zechariah 9. 11) ; the depth forbade hope of escape. Haramelecli—(Ch. 36. 26.) His son followed in the father's steps, a readj'tool for evil, sunk in the mire—Jeremiah herein was a type of Messiah (Psalm 09. 2, M). "I sink in deep mire," &c. 7, Ebed-melech—The Hebrew designation given this Ethiopian, meaning king's servant. Already, even at this early time, God wished to show what good reason there was for calling the Gentiles to salvation. An Ethiopian stranger saves the prophet whom his own countrymen, the Jews, tried to destroy. So the Gentiles believed in Christ whom the Jews crucified, and Ethiopians were among the earliest converts (Acts 2. 10, 41 ; 8.
25.6). "J7 thou go forth" (viz., to surrender; 2 Kings 24.
12; Isaiah 36. 16), God foreknows future conditional contingencies, and ordains not only the end, but also the means to the end. 19. Afraid of the .Tews—more than of God (Proverbs 29. 2.5; John 9.22; 12.43). mock mc—treat me injuriously (1 Samuel 31. 4). 33. women—The very evil which Zedekiah wished to escape by disobeying the command to go forth shall befall him in its worst form thereby. Not merely the Jewish deserters shall " mock " him (v. 19), but the very "women" of his own palace and harem, to grjitify their new lords, will taunt him. A noble king in sooth, to suf Ter thyself to be so imposed on! Thy trlens\s—Hebrew, men of thy peace (see ch. 20. 10; Psalm 41. 9, Margin). The king's ministers and tlie false prophets who misled him. sunk in . . . mire—proverbial for, Thou art involved by "thy friends'" counsels in inextricable dif Rculties. The phrase perhaps alludes to V. 6; a just retribution for tlie treatment of Jeremiali, wlio literally ".sank in the mire." they are turned . . . back —having involved thee in the calamity, they themselves shall provide for their own safety by deserting to the Chaldeans (u. 19). 23. children—(Ch. 39. 6; 41.10.) "Wives . . . children . . . thou;" an ascending climax. 34. Let no man know—If thou wilt not tell this to the people, I will engage thy safety. 35. Kings are often such only in title
are really under the power of their sulijects. 36. presented lit., made my supplication to fall; implying supplication with humble prostration {Note, ch. 36. 7). Jonatlian's house—(ch. 37. 15), dif Terent from Malcliiali's dungeon {v. 6). This statement was true, thoijgh not the whole truth ; the princes had no right to the information
27-39). Ebed-melech probably was keeper of the royal harem, and so had private access to the king. The eunuchs over harems in the present day are mostly from Nubia or Abyssinia. 8. went forth . . . and spake—not privately, but In public ; a proof of fearless magnanimity, die for hunger in tKe place where he is, for . . . no . . . bread tn , . . city—(Cf. ch. 37. 21.) He had heretofore got a piece of bread supplied to him. " Seeing that there i&tiieutmost want of bread in the city, so that even if he were at large, there could no more be regularly supplied to him, much less now in a place where none remember or pity him, so that he is like to die for hunger." "No more bread," no sanction is given by Scripture here to Jeremiah's representation of this being the cause of his having come to the king. Fear drove him to it. Cf. Genesis 20. 2, 12; om the other hand, 1 Samuel 16. 2, 5. left oif speaking with' —Hebrew, " were silent from him," t. e., withdravv ing from him they left him quiet (1 Samuel 7. 8, Margin). 38. hewas [there] when Jerusalem was taken—These words are made the beginning of ch. 39. by many; but the svc" cents and sense support English Version. i. e,, no more left of the public store in the city (ch. 37. 21) or, all but no bread left anywhere. [Mauber.] 10. with thee Hebrew, "in thine hand," t'. e., at "thy disposal" (1 Samuel 16. 2). "From hence," i.e., from the gate of Benjamin where the king was sitting {v. 7). thirty men—not merelj' to draw up .leremiah, but to guard Ebed-melech against any opposition on the part of the princes (u. 1-4), In executing the king's command. Ebed-melech was rewarded for his faith, love, and courage, exhibited at a time when he might well fear the wrath of the princes, to which even the king had to yield (ch. 39. 16-18). 11. cast clouts—"torn clothes." [Hender-SON.] rotten rags ••worn-out garments." God can make the meanest things His instruments of goodness to His people (1 Corinthians 1.27-29). under . . . arm-holes—" under the Joints of thine hands," i. e., where the fingers join the hand, the clothes being in order that the hands should not be cut by the cords. [Maurer.] 13. court of . . . prison—Ebedmelech prudently put him there to be out of the way of his enemies. 14. thirdentry—The Hebrews in determining the position of places faced the east, which they termed " that which is in front ;" the south was thus called " that CHAPTER XXXIX.
Ver. 1-18. Jerusalem taken. Zedektah's Fatb. Jbr-! EMIAH CARED FOR. EBED-MELECH ASSURED. This-chapter consists of two parts: the first describe* the capture of Jerusalem, the removal of the people to Babylon, and the fate of Zedekiah, and that of Jeremiah. The second the assurance of safety to Ebed-melech. 14 ninth yeax. . . tenth month—and on the tenth day of It (ch.62. 4 ; 2 Kings 25. 1-4). From v. 2, " eleventh year . . . fourth month . . . ninth day," we know the siege lasted ooe and a half years, excepting the suspension of it caused ))y Pharaoh. Nebuchadnezzar was present/ in the beginning of the siege, but was at Riblah at its close (v. 3. 6; cf. ch.
38. 17). 3. sat—expressing military occupatien or encampment, middle gate—the gate from the upper city (comprehending Mount Zlon) to the lower city (no«-//i of the former and much lower); it was into the latter (the iwrth 8lde4 the Chaldeans forced an euta'^,.and took utp their 54S
Jervsalem Ruined by Nebuchadnezzar. JEREMrAH XL. Tlie Jews Rcsorl (o Gedaliah. but figuratively, before thee—In thj' sight. 17. the men of whom thou art afraid—(Ch. .3S. 1, 4-6.) The courtiers and princes hostile to thee for having delivered Jeremiah shall have a danger coming so home to themselves as to have no power to hurt. Heretofore intrepid, he was now afraid ; this prophecy was therefore the more welcome to him. 18. like . . . for a prey—(Notes, cll. 21. 9; 38. I; 45. position opposite the pate of the " middle" wall, between tlie lower and upper city. Zedekiah fled in the opposite, I. f., the .fouth direetion {v. 4). Nergalsliarezer, Samgariifl>o—proper names formed from those of the idols, Nert;al and Nebo (2 Kings 17.30; Isaiah 46.1). Rab-sarls— meaning chief of the eunuchs. Kab-mag—c/uc/o///te magi; brouslit with the expedition in order tliat its issue might be foreknown through his astrological skill. Mag is a Persian word, meaning great, powerful. Tlie magi were a sacerdotal caste among tlie Medes, and supported the Zoroastriau religion, i. tUe king's garden—the "gate"
5.) put . . . tnist in me—(C'h.oS. 7-9.) Trust in God was the root of his fearlessness of the wrath of men, in his humanity to the prophet (1 Chronicles 5. 20; Psalm 37. 40). The "life" he thus risked was to be his reward, being spared beyond all hope, when the lives of his enemies should be forfeited ("for a prey"). to it from the upper city above was appropriated to the kings alone; "stairs" led down from Mount Zion and the palace to the king's garden below (Nehemiah 3. 15). two walls— Zedekiah might have held the upper city
CHAPTER XL. longer, but want of provisions drove him to flee by the double wall south of Zion, towards the plains of Jericho
Ver. 1-16. Jeremiah is set free at R.\mah, and goes TO Gedaliah, to whom the Remnant of Jews repair. Joiianan Warns Gedaliah of Ishmael's Conspiracy IN vain. 1. word that came—the heading of a new part ol the book (ch. 41.^), viz., the prophecies to the Jews in Judea and Egypt after the taking of the city, blended with history. The prophecy does not begin till ch. 42. 7, and the previous history is introductory to it. bound in chains —though released from the court of the prison (Xote, ch.
(f. 5j, in order to escape beyond Jordan to Arabia Deserta. He broke an opening in the wall to get out (Ezekiel 12. 12). 5. Kiblali—north of Palestine (see ch. 1. 14; Numbers 34. U). Hamath is identified by commentators with Antioch.in Syria, on the Orontes, called Epiphania, from Antiochus Epiphanes. gave judgment upon lilm Hi., spake judgments with him, i. e., brought him to trial as a common criminal, not as a king. He had violated his oath (Ezekiel 17. 13-19; 2 Chronicles
39. 14), in the confusion at the burning of tlie cit.v he seems to have been led away in chains with the other captives, and not till he reached Ramah to have gained full liberty. Nebuzaradan had his quarters at Ramah, in Benjamin, and there he collected the captives previous to their removal to Babylon (ch. 31.1.5). He in releasing Jeremiah obeyed the king's commands (ch. 39. 11). Jeremiali's "chains" for a time were due to the negligence of those to whom he had been committed; or else to Nebuzaradan's wish to upbraid the people with their perverse ingratitude in imprisoning Jeremiah [Calvin]; hence he addresses the people (ye . . . j/oit) as much as Jeremiah (y.
36. 13). 6. slew . . . sons . . . before Ills eyes—previous to his eyes being "put out" (u. 7); lit., dug out. The Assyrian structures depict the delight wiUi which the kings struck out, often with their own hands, the eyes of captive princes. This passage reconciles ch. 32. 4, "his eyes shall behold his eyes;" with Ezekiel 12. 13, "he shall not see Babylon, though he shall die there." slew all , . nobles—(Ch. 27. 20.) 8. burned . . . the houses—(Ch. 52.
12, 13.) Not immediately after the taking of the city, but in the month after, viz., the fifth month (cf. v. 2). The delay was probably caused by the princes having to send to Ilihlah to know the king's pleasure as to the city. 0. remnant—excepting the poorest {v. 10), who caused Nebuchadnezzar no apprehensions, those . . . that fell to Ivim—the deserters were distrusted ; or they may have been removed at their own request, lest the people should vent their rage on them as traitors, after the departure of the Chaldeans, rest . . . that remained—distinct from the previous " remnant:" there he means the remnant of those besieged in the city, whom Nebuchadnezzar spared
2, .3). 3. The Babylonians were in some measure aware, through Jeremiah's prophecies (ch. 39.11), that they were the instruments of God's wrath on His people. 3. ye (Note, V. 1.) His address is directed to the Jews as well as to Jeremiah. God makes the very heathen testify for Him against them (Deuteronomy 29. 24, 25). 4. look well unto thee—the very words of Nebuchadnezzar's charge (cli. 39.
12). all the laud is before thee . . . seemeth good—(Genesis 20. 15, Marffin.) Jeremiah alone had the option given him of staying where he pleased, when all the rest were either carried off, or forced to remain there. 5. while he was not yet gone hack—parenthetical. When Jeremiah hesitated whether it would be best for him to go, Nebuzaradan proceeded to say, " Go, then, to Gedaliah," Ac. (not as English Version, " Go back, also"), if thon preferrest (as Nebuzaradan inferred fi-om Jeremiah's hesitancy) to stop here rather than go with me. victuals—(Isaiah 33. 16.) reward rnther, a presetxt. This must have been a seasonable relief to the prophet, who probably lost his all In the siege. 6. Mlipah—In Benjamin, north-west of Jerusalem (ch. 41.5, 6, 9). Not the Mizpah in Gilead, beyond Jordan (Judges 10.17). Jeremiah showed his patriotism and piety In remaining in his country amidst afflictions, and notwithstanding the ingratitude of the Jews, rather than go to enjoy honours and pleasures in a heathen court (Hebrews 11.24-28). This vindicates his purity of motive in his withdrawal (ch. 37. 12-14). 7. captains ... In the flelda —The leaders of the Jewish army had been "scattered" throughout the country on the capture of Zedekiah (ch. here, those scattered through various districts of the country which had not been besieged. [Calvin.] 10. left . . . tlie poor . . . whicli had nothing—the poor have least to lose; one of the providential compensations of their lot. They who before had been stripped of their possessions by the wealthier Jews obtain, not only their own, but those of others. H. Jeremiah's prophecies were known to Nebuchadnezzar through deserters {v. 9; ch. 38.
19), also through the Jews carried to Babylon with Jecoiiiah (cf. ch. 40. 2). Hence the king's kindness to him. 13. look well to \\\m~ITebrew, set thine eyes upon him; provide for his well-being. 13. Nebuzaradan . . . sent—he was then at Ramah (oh. 40. 1). 14. Gedaliah—son of Ahikam, the former supporter of Jeremiah (ch. 26. 24). Gedaliah was the chief of the deserters to the Chaldeans, and 'Was set over the remnant in Judea as one likely to remain faithful to Nebuchadnezzar. His residence was at Mizpah (ch. 40. 5). home—the house of Gedaliah, wherein Jeremiah might remain as in a safe asylum. As In ch. 40.
Jeremiah is represented as "bound In chains" when ho came to Ramah among the captives to be carried to Baby-
5'2. 8), In order to escape the notice of the Chaldeans. 8. Netophathlte—from Netophah, a town in Judah (2 Samuel 23. 28). Maachathlte—from Maachathi, at the foot of Mount Hermon (Deuteronomy 3. 14). 9. Fear not—They were afraid that they should not obtain pardon from the Chaldeans for their acts. He therefore assured them of safety by an oath, serve lit., to stand before (v. 10; ch. lon, this release of Jeremiah Is thought by Mauker to be distinct from that in ch. 40. 5, 6. But he seems first to have been released from the court of the prison, and to have •been taken to Ramali, still in chains, and then committed In freedom to Gedaliah. dwelt among the people— i. c, was made free. 1.5-18. Belonging to the time when the city was not yet taken, and when Jeremiah was still in the court of tbe prison (ch. 88. 13). This passage Is inserted here bc<!ause H was now that Ebed-melech's good act(ch.
52. 12), i.e., to be at hand ready to execute the comman Is of the king of Babylon. 10. Miipali—lying on the way between Babylon and Judah, and so convenient for transacting business between the two countries. As for in« as. 7-12; Matthew 25. 13) was to be rewarded In his dellverouco. 1(5. Oo—not literally, for 1>€ was In eonflnement, 54G. . . but yc— he artfully. In order to conciliate there, rep-
Tlie Murder of Gedcdiah by Tshmael. JEREMIAH XLI, XLII. The Jews ana Johanan Inquire of God slew . . . not—(Proverbs 13. 8.) Ishmael's avarice and needs overcame his cruelty. 9. because of Gedaliah rather, "near Gedaliah," t'l'z., those intercepted by Ishmael on their wa.v from Samaria to Jerusalem, and killed resents the burden of the service to the ChaUleans as falling on him, whilst fhey may freeljgather their wine, fruits, and oil. He does not now add tliat these very fruits were to constitute the chief part of the tribute to be paid to a« Jtfi2prt/i, where Gedaliah had lived. So 2 Chronicles IT.
Babylon : whicli, though fruitful in corn, was less produc Mve of grapes, figs, and olives. [Herodotus, 1. 193.] The grant of " vineyards" to the "poor" (ch.3(l. 10) would give hope to the discontented of enjoying the best fruits {v. 12).
1.5, "next;" Nehemiah 3.2, Margin, lit., as here, "at liis hand." " In the reign of Gedaliah." [Calvin.] However, English Version gives a good sense: Ishmael's reason for killing them was because of his supposing them to be connected with Gedaliah. 10. the king's daughters—(Cli.
II. Jews... In Monb—who had fled thither at the approach of the Chaldeans. God thus tempered the severity
43.6.) Zedekiali's« Ishmael must have got additional followers (whom the hope of gain attracted), besides those who originally set out with him {v. I), so as to have been able to carry off all the residue of the people. He proljabli' meant to sell them as slaves to the Ammonites (ch. 40. 14, Note). 11. JoJianan—tlie friend of Gedaliah who had warned him of Ishmael's treachery, but in vain (ch. 40. 8, of his vengean<'e tliat a remnant might be left, 13. In the ficlrts—not in the city, but scattered in the country
7). • 1*. Baalis—called from the idol Baal, as was often the case in heathen names. Ammonites—so it was to them that Ishmae! went after murdering Gedaliah (ch. 41. 10). slay—lit., strike thee in the soul, i. e., a deadly stroke. Islimnel—being of the royal seed of David (ch. -11.
13). la. the . . . waters ... In Gibeon—(2 Samuel 2. 13.) A large reservoiror lal<e. Gibeon—on the road from Mizpah to Ammon: one of the sacerdotal cities of Benjamin, four miles north-west of Jerusalem, now El-jib. 13. glad —at the prospect of having a deliverer from their eaptiv-
1), he envied Gedaliah the presidency to which he thought himself entitled; therefore he leagued himself with the ancient heathen enemy of Judah. believed . . . notgenerous, but unwise unsuspiciousness (Ecclesiastes 9. 16). 16. tliou spen Uest falsely—a mystery of providence that God should permit the righteous, in spite of warning, thus to rush into the trap laid for them! Isaiah 57.1 suggests a solution. it}'. 14. cast aliont—came round. 10. men of war—" the men of war," stated in v. 3 to have been slain by Ishmael, must refer to tlie military about Gedaliah's person ; " the men of war" here to those not so. eunuchs—the kings of Judah had adopted the bad practice of having harems and eunuchs from the surrounding heathen kingdoms. 17. dwelt—for a time, until they were ready for tlieir Journey to Egypt (ch. 42). habitation of Chimham— his caravanserai close by Bethlehem. David, in reward for Barzillai's loj'alty, took Chimham his son under his patronage, and made over to him his own patrimony in the land of Bethlehem. It was thence called the habitation of Chimham (Geruth-Chimham), though it reverted to David's heirs in the year of jubilee. Caravanserais (a compound Pcman word, meaning "the house of a company of travellers") differ from our inns, in that there is no host to supply food, but each traveller must carry with him his own. 18. afraid-lest the Chaldeans should suspectall the Jewsof i)eing implicated inlshmael's treason, as though the Jews sought to have a prince of the house of David {v. I). Their better way towards gaining God's favour would have been to have laid the blame on the real culprit, and to have cleared themselves. A tortuous policy is the parent of fear. Righteousness inspires with boldness (Psalm Si. 5; Proverbs 28. 1).
CHxVPTEB, XLI.
Ver. 1-lS. IsnMAET Murders Gedaliah axd other.s, TJIEN FLKES to the AMMONITES. JOHANAN PURSUES Him, Recovers the Captives, and Purposes to flee TO Egypt for Fe.vr of the Chaldeans. 1. seventh month—the second month after the burning of the city (ch. .')2. 12, 13i. and the princes—not the nominative. And the princes came; for the "princes" are not mentioned either in the next verse or in 2 Kings 25. 23: but, " Ishmaol being of the seed royal and of the princes of the king." [.Maureii.J But the ten mere were the "princes of the king:" thus Maurer's objection has no weight: so Enfili-ih Version, eat bread together—Ishmael murdered Gedaliah, by whom he was hospitably received, in violation of the sacred right of hospitality (Psalm 41. 9). 2. Blew him whom the king of Babylon had made governor—This assigns a reason for theirslaying him, as well as showing the magnitude of their crime (Daniel 2. 21; Romans 13. 1). slew all the Jews—namely, the attendants and ministers of Gedaliah; or, the military alone, about his person, translate, "even (not nnd, as Enc/lih Vern'o«)the men of war." The main portion of the people with Gedaliah, including Jeremiah, Ishmael carried away captive (v. 10, 10). 4. no man knew it i.e., outside Mizpah. Before that tidings of the murder had gone abroad. 4. beards shaven, ic—indicating their deep sorrow at the destruction of the temple and city, cut themselves
CHAPTER XLII.
Ver. 1-22. The Jews and Johanan Inquire of God, THROUGH Jeremiah, as to Going to Egypt, Promising Obedience to His Will. Their Safety on Condition of Staying in Judea, and their Destruction IN the Eventof Going to Egypt, are Foretold. Their Hypocrisy in Asking for Counsel which ti Iey Meant a heathen custom, forbidden (Leviticus 19. 27, 28; Deuteronom.v 14. 1). These men were mostly from Samaria, where the ten tribes, previous to their deportation, had fallen Intoheathen practices, offerings—unbloody. They do not bring sacrificial victims, but "incense," &c., to . not to Follow, if Contrary to their Own Determination, IS Reproved, a. Jeremiah—he probably was one of the number carried off" from Mizpah, and dwelt with Johanan (ch. 41. 16). Hence the expression is, "came near" {v. 1), not "sent." Let . . . supplication be accepted— JiC, fall {Note, ch. 36. 7 ; 37. 20). pray for us—(Genesis 20. 7 ; Isaiah 3". 4; James 5. 16.) thy God—(v. 5.) The Jews use this form to express their belief in the peculiar relation in which Jeremiah stood to God as His accredited prophet. Jeremiah in his reply reminds them, that God testify their piety, house of . . . Lord i.e., the place where the house of the Lord had stood (2 Kings 25. 9). The place in which a temple had stood, even when it had been destroyed, was held sacred. [Papinian.] Those "from Shiloh" would naturally seek the house of the Lord, sint-e it was at Shiloh it originally was set up (Joshua 18. 1). 6. weeping—pretending to weep, as they di<l, for llie ruin of the temple. Come to Gedaliah—as is thf;ir God, as well as his {"your God"), as being the covenant people (u. 4). They in turn acknowledge tliis in v. 6, "the Lord our God." few of many—as had been foretold (Leviticus 26. 22). 3. They consulted Ood, like many, not so much to know what was riglit, as wishing Him to authorize what they hart already determined on, whether agreeable to His will or not. So Ahab in consulting Micaiah (1 Kings 2'2. 13). Cf. Jeremiah's answer (v. 4) witli Micaiah's (1 Kings 22. 14). 4. I have heard i. p., I accede to your request, your Gf>d— being His l)y adoption, ye are not your own, and are bound to whatever He wills (Exodus 19 5, 6; 1 Corinthians 0. 19 547
If he was oneof (Jedaliah's retinue. 7. and cast them Into ...pit-he had not killed them in the pit (cf. 9) ; these words are tlierefore rightly supplied in Enr/Ush Version. the pit—the pit or cistern made by Asa to guard against a want of wal<'r when Baasha was about to besiege the city (f, 9. 1 ; 1 Kings 15. 22). The trench or fosse round the city. [(Jrotics. 1 Ishmael's motive for the murder seems to have been a suspicion that they were coming to live under Gedaliah. 8. treasures— it was customary to hide grain in cavities underground in troubled times. "We have treasures," which we will give. If our lives be spared.
The Prophet Reproves the Jews' Hypocrisy. JEREMIAH XLIII, XLIV. He Foretellelh the Conquest oj Egypt.
2!)). answer yoii—i. e., through me. keep notliiug back —(1 Samuel 3. 18 ; Acts 20. 20.) 5. Lord be a tnie . . . witness—(Genesis 31. 50 ; P.salm 89. 37; Revelation 1. 5; 3.14; OF THE Fugitives. 2. Azariah—the author of the project of going into Egypt. A verj' different man from the Azariah in Babylon (Daniel 1. 7 ; 3. 12-18). proud—pride is the parent of disobedience and contempt of God. 3. Baruch —lie being the younger spake out the revelations which he received from Jeremiali more vehemently. From this cause, and from their knowing that he was in favour with the Chaldeans, arose their suspicion of him. Their perverse fickleness was astonishing. In ch. 42. they acknowledged the trustworthiness of Jeremiah, of which thej' had for so long so many proofs; yet here they accuse him of a lie. The mind of the unregenerate man is full of deceits. 5. remnant . . . retnmcd from all nations—(Ch. 40.-11, 12.) 6. the kisig's daughters—Zedekiah's (ch. 41. 10). 7. Tahpanhes—(Ch. 2. 16, note.) Daphne on the Tanitic brancli of the Nile, near Pelusium. They naturally came to It
19. 11.) 6. evU—not moral evil, which God cannot command (James 1. 13), but what may be disagreeable and hard to us. Piety obeys God, Avithout questioning, at all costs. See the Instance defective in this, that it obeyed only so far as was agreeable to itself (1 Samuel 15. 3, 9, 13-15, 20-23).
7. ten days— Jeremiah did not speak of himself, but waited God's time and revelation, showing the reality of his inspiration. Man left to himself would have given an immediate response to the people, who were impatient of delay. The delay was designed to test the sincerity of their professed willingness to obey, and that they should have full time to deliberate (Deuteronomy 8. 2). True obedience bows to God's time, as well as His way and first, being on the frontier of Egypt, towards Palestine. 9. stones—to be laid as the foundation beneath Nebuchadnezzar's throne (v. 10). clay—mortar, brick-kiln —bricks in that hot country are generally dried In the sun, not burned. The palace of Pharaoh was being built or repaired at this time; hence arose the mortar and brick-kiln at the entry. Of the same materials as Pharaoh's house was built of, the substructure of Nebuchadnezzar's throne should be constructed. By a visible sj-mbol implying that the throne of the latter shall be raised on the downfall of the former. Egypt at that time contended with Babylon for the empire of the East. 10. my sen-ant-God often makes one wicked man or nation a scourge to another (Ezekiel 29. 18, 19, 20). royal pavilion —the rich tapestry {lit., ornament) which hung round the throne from above. 11. such as are for death to death— will. 10. If ye . . . abide viz., under the Babylonian authority, to which God hath appointed that all should be subject (Daniel 2. 37, 38^ To resist was to resist God. bnlld . . . plant raetaphor for, I will firmly establish yon (ch.24. 6). I repent . . . of the evil—(Ch. 18. 8; Deuteronomy 32. 36.) I am satisfied with the punishment I have inflicted on you, if only you add not a new offence. [Geotius.] God is said to "repent," when he alters His outward ways of dealing. 12. show mercies—rather, T xvill excite (in him) feelings of mercy towards you. [Calvin.] cause yon to retnm—permit you to return to the peaceable enjoyment of the possessions from which you are wishing to withdraw through fear of the Chaldeans. By departing in disobedience they should incur the very evils they wished thereby to escape; and by staying they should gain the blessings which they feared to lose by doing so. 13. If ye say, &c.—avoived rebellion against God, who had often (Deuteronomy 17. 16), as now, forbidden their going i. e., the deadly plague. Some he shall cause to die by the plague arising from insutficient or bad food; others, by the sword; others he shall lead captive, according as God shall order it (ch. 15. 2, note). 12. houses of . . . gods—he shall not spare even the temple, such will be his fury. A reproof to the Jews, that they betook themselves to Egypt, a land whose own safety depended on helpless idols, burn . . . carry . . . cajjtives bum the Egyptian idols of wood, carr}/ to Babylon those of gold and other metals, array himself with tlie land, &c.—Isaiah 49. 18 has the same metaphor, as a shepherd, &c.—he shall become master of Egypt as speedily and easily as a shepherd, about to pass on with his flock to another place, puts on his garment. 13. images—statues or obelisks. Bethshemesh— i. e., the house of the sun, in Hebrew; called by the Greeks Heliopolls; by the Egyptians, On (Genesis 41. to Egypt, lest they should be entangled in its Idolatry. 14. where we shall see no war—here they betray their impiety In not believing God's promise {v. 10, 11), as if He were a liar (1 John 5. 10). 15. wholly set yonr faces— firmly resolve (Luke 9. 51) in spite of all warnings (ch. 44.
12). 16. sword, which ye feared, shall overtake yon The very evils we think to escape by sin, we bring on ourselves thereby. What our hearts are most set on often prove fatal to us. Those who think to escape troubles by changing their place will And them wherever they go (Ezekiel 11.8). The "sword" here is that of Nebuchadnezzar, who fulfilled the prediction in his expedition to Africa (according to Megasthenes, a heathen writer), 300 B. C. 17. allfhemen—excepting the "small number" mentioned (ch. 44. 14, 28), viz., those who were forced into Egypt against their will, Jeremiali, Baruch, Ac, and those who took Jeremiah's advice and fled from Egypt before the arrival of the Chaldeans. 18. As mine anger, &c.— As ye have already, to your sorrow, found me true to my word, so shall ye again (ch. 7. 20; 18.10). shall see this place no more-ye shall not return to Judea, as those shall who have been removed to Babylon. 19. I have admonished — lit., testified, i. c., solemnly admonished, having yourselves as my witnesses; so that If ye perish,' ye yourselves will have to confess that it was through your own fault, not through Ignorance, ye perished. 20. dissembled in yonr hearts—ratlier, " ye have used deceit against your (own) souls." It Is not God, but yourselves, wliom ye deceive, to your own ruin, by your own dis-
45); east of the Nile, and a few miles north of Memphis. Ephralin Syrus says, the statues rose to the height of sixty cubits; the base was ten cubits. Above there was a mitre of 1000 pounds weight. Hieroglyphics are traced around the only obelisk remaining in the present day, sixty or seventy foet high. On the fifth year after the overthrow of Jerusalem, Nebuchadnezzar, leaving the siege of Tyre, undertook his expedition to Egypt (Josevnvs. Antiquities, 10.9,7). The Egyptians, according to the Arabs, have a tradition that their land was devastated by Nebuchadnezzar In consequence of their king having received the Jews under his protection, and that It lay desolate forty years. But see note, Ezekiel 29. 2, 13. shall lie burn—here the act Is attributed to Nebuchadnezzar, the Instrument, which in v. 12 is attributed to Qod. If eviin tlie temples be not spared, much less private houses. si nuilation (Galatians 0. 7). [Calvin.] But the words following accord best w\th English Version, ye hove dissembled in your hearts (v. 3, note) towards me, when ye sent me to consult God for you. 21. declared It—viz., tlie Divine
CHAPTER XLIV. will. I . . . but ye—antltliesis. / have done my part; Ver. 1-30. Jeremiah Reproves the Jews fob their Idolatry in Egypt, and Denounces God's Judgments ON them and Egypt alike. 1. MIgdol—meaning a tmver. A city east of Egypt, towards the Red Sea (Exodns br/t ye do not yours. It Is no fault of mine that ye act not rightly. 23. sojourn—/or a <inie, until they could return to their country. They expected, therefore, to be restored, In spite of God's prediction to the contrary.
14. 2; Numbers 33. 7). Nopit—Memphis, now Cairo (ch. 2.
10). Pathros— Upper Egypt (Isaiah 11. II). 2. evil . . . upon .lerusalem — If I spared not my own sacred cit.v, much loss shall ye be safe In Egypt, which I loathe. 3. they went — Iniiilying perverse assiduity: ihey went out
CHAPTER XLIII.
Ver. 1-13. The Jews carry Jekemiah and Baruch INTO P'OYPT. JEKEMIAII KOUETELLS BY A TYPE THE CONQUEST OF EGYPT BY NEBUCHADNEZZAK, AND THE FATK of their way to burn Incense (one species of Idolatry put for all kinds), &c. 4. (2 Cliionlcles 30. 15.) 7. now—aaer
54a
The Ohslinaey of the Jews. JEEEMIAH XLV. Jerewiah Comforts Baruch. have both spoken with . . . mouths, and fuIAIled with . . . hand—ironical praise. They had pleaded their obligation to fulfil their vows, in excuse for their idolatry. He .answers, no one can accuse you of unsteadiness as to your idolatrous vows ; but steadfastness towards God ought to have prevented you from making, or, when, made, from keeping such vows, ye will surely accomplish . . . vows—Jeremiah hereby gives them up to their own fatal obstinacy, ac. I have sworn— I, too have made a vow which I will fulfil. Sitice ye will not hear me speaking and warning, hear me swearing, by my great name i. e., by myself (Genesis 22. 16), the greatest by whom God can swear (Hebrews 6. 13, 14). my name shall no more be named—The Jews, heretofore, amidst all their idolatry, had retained tlie form of appeal to the name of God and the law, the distinctive glory of their nation; God will allow this no more (Ezekiel 20. 39) : there shall be none left there to profane His name thus any more. 27. watch over . . . for evil— (Ch. 1. 10; Ezekiel 7. 6.) The God, whose providence is ever solicitously watching over His people for good, shall solicitously, as it were, watch for their hurt. Contrast ch. 31. 28 ; .32.. 41. 28. small ivumhcr—{Notes, v. 14, 28; and ch. 42. 17; Isaiah 27. 13) ; cf. "all-consumed" {v. 27). A band easily counted, whereas they were expecting to return triumphantly in large numbers, shall know— most of them experimentally, and to their cost, whose words . . . mine, or theirs Hebrew, that from me and them. Jehovah's words are His threats of destruction to the Jews; theirs, the assei-tioii that they expected all goods from their gods (v. 17), &c. "Mine;" by whieli I predict ruin to them. "Theirs;" by which tliey give themselves free scope in iniquity, shall gt And (Psalm .33. 11.) 29. tlils . . . sign unto you—the calamity of Pharaoh-hophra {Note, v. 30) shall be a sign to you tliat as he shall fall before his enemy, so you shall subsequentlj' fall before Nebuchadnezzar (Matthew 24. 8). [Grotius.] Calvin makes the " sign" to he simultaneous with the event signified, not antecedent to it, as in Exodus 3. 12. The Jews believed Egypt impregnable, so shut in was it by natural barriers. Tire Jews being " punished in this place" will be a sign that their view is false, and God's threat true. He calls it " a sign wnZo 2/om," because God's prediction is equivalent to the event, so that they may even now take it as a sign. When fulfilled it would cease to be a sign to them: for they would be dead. 30. Hophra — in Herodotus called Apries. He succeeded Psammis, the successor of Pharaoh-necho, who was beaten by Nebuchadnezzar at Carchemish, on the Euphrates. Amasis rebelled against, and overcame him, in the city Sais. them that seek his life Herodotus, in curious accordance with this, records that Amasis, after treating Hophra well at first, was instigated, by persons who thought they could not be safe unless he were put to death, to strangle him. "His enemies" refer to Amasis, Ac. ; tiie words are accurately chosen, so as not to refer to Nebuchadnezzar, who is not mentioned till the end ol the verse, and in connection with Zedekiali (Ezekiel 20. so many warnings, commit . . . tlilg . . . evtl against yonr sohIs—(Cli. 7. 19 ; Numbers 16. 3S ; Proverbs 8. 36.) It is not God whom you Injure, but yourselves. 8. In . . . Egypt — where they polluted themselves to Ingratiate themselves with the Egyptians, ye be gone—not compelled by fear, but of your own accord, when I forbade you, and when it was free to you to stay in Judea. that ye miglit cut yourselves oft—they, as it were, purposely courted their own ruin. 9. Have you forgotten how the unckednesses of your fathers were the source of the greatest calamities to you? tlieiiwives-the Jewish queens were great promoters of idolatry (1 Kings 11. 1-8; 15. 13; 16. 31). tJie land of .ludalk-they defiled the land which was holy unto God. 10. They . . . yon— the third person puts them to a distance from God on account of their alienating themselves from Him. The second person Implies that God formerly had directly addressed them, humbled lit., contrile lV.<a]n\ Hi. 17). neither . . . feared—(Proverbs
28. U.) 11. cut off all Judah—i. e., all the idolaters ; v. 28 shows tliat some returned to Judea (cf. ch. 42. 17). 14. none. . . sliall escape . . . that they sliould return, &c.—The Jews had gone to Egypt vjith the idea that a return to Judea, which t)iey thought hopeless to their brethren in Babylon, would be an easy matter to themselves in Egypt the exact reverse sliould happen in the case of each respectively. The Jews wliom God sent to Babylon were there weanei from idolatry, and were restored ; those who went to Egypt by their perverse will were hardened in idolatry, and perislied tliere. have a desire lit., lift up their .loul, i. p., their hopes (cf. ch. 22. 27, Margin; Deuteronomy 24. lo). none shall retnrn tout sucit as sliall escape viz., the "small number" {v. 28) who were brought by force Into Egypt, as Jeremiah and Baruch, and those who, in accordance with Jeremiah's advice, should flee from Egypt before the arrival of the Chaldeans {Note, cli.
42. 17). CaI/Vin less probably refers the words to the return of the exiles in Babylon, which the Jews in Egj'pt regarded as hopeless. 15. their Avives—the idolatry began With them (1 Kings 11. 4 ; 1 Timothy 2. 14). Their husbands' connivance implicated tliem in the guilt. 16. we will not—(Ch. 6. 16.) 17. whatsoever . . . gocth . . . out of our . . . mouth— whatever vow we have uttered to our gods (u. 2.5; Deuteronomy 23. 23; Judges 11. 36). The source of all superstitions is that men oppose their own will and fancies to God's commands, queen of heaven—(iVo/e, ch.
7.18.) Ashtarolh or Astarte. we . . . fathers . . . kings, &c.—The evil was restricted to no one class : all from the higliest to the lowest shared the guilt, then had we pleaUy-fools attribute their seeming prosperity to God's connivance at their sin: but see Proverbs 1. 32; Ecclesiastes 8. 11-13. Iti fact, God had often chastised them for their idolatry (see Judges 2. 14), but it is the curse of impiety not to perceive the hand of God in calamities. victuals—Men cast away the bread of the soul for the bread, that perisheth (Deuteronomy 8. 3; John 6. 27). So Esau (Hebrews 12. 16). 18. They impute their calamities to their service of God, but these are often marks of His favour, not of wratli, to do His people good at their latter end (Deuteronomy 8. 16). 19. Make . . . cakes to worship her—MAUUKit translates, "to form her image." Ch-escentshaped cakes v/cve ottered to the moon. Vulgate supports English Version, without Jjer men— The women mentioned, V. 15, "a great multitude" here speak : we have not engaged in secret night-orgies which might justly be regarded ui)favourably by our husbands: our sacred rites have l>een open, and with their privity. They wish to show how unreasonable it is that Jeremiah should oppose himself alone to the act of all, not merely women, but men also. The guilty, like these women, desire to sliield themselves under tlie complicity of otliers. Instead of helping one anotiier towards heaven, husband and wife often rii)en one another for hell. 21. The Incense . . . did not the Lord remember-Jeremiah owns that they did as they said, but in retort asks, did not God repay their own evil-doing? Their very land in its present desolation attests this (v. 22), as was foretold (ch. 25. 11, 18, 38). as. law—the moral precepts, statutes—the ceremonial. t««Umonie8— the judicial (Daniel 9. 11, 12). 25. Ye . . .
3; 30. 21). Amasis' civil war with Hophra pioneered the way for Nebuchadnezzar's invasion in the twentythird year of his reign (Josbphus, Antiquities, 10. 11).
CHAPTEE XLV.
Ver. 1-5. Jeremiah comforts Bakuch. After the completion of the prophecies and histories appertaining to the Jewish people and kings, Jeremiah subjoins one referring to an individual, Baruch ; even as there are subjoined to the epistles of Paul addressed to chui'ches, epistles to individuals, some of which were prior in date to the former. Afterwards follow the prophecies referring toother nations, closing tlie book. [Grotius.] The date of the events here told is eigtiteen years before tlie taking of the city; this chapter in point of time follows ch. 36. Baruch seems to have been regularly employed by Jeremiah to commit his prophecies to writing (ch. 36. 1, 4, 32). 1. these words—his prophecies from the thirteenth year of Josiah to the fourth of Jehoialiim. 3. Tltou didst say, &c.—Jeremiah does not spare his disciple, but unveils his Jeremiah Forclelleth the Overthrow JEREMIAH XLVI. of the E<jyptians by Nebuchadnezzar. fiiult, t(2., fear for his I'.fe hy reason of the suspicions which lie incurred in tlie eyes of his countrymen (cf. ch. back in "dismay." The prophet sees this in prophetic vision, fled apace—lit., /led aj Ught, i. e., flee precipitately, look not back—they do not even dare to look back at their pursuers. 6. L.ct not—equivalent to the strongest negation. Let not any of the Egyptian warriors think to escape by swiftness or by might, toward the north— /. e., in respect to Egypt or Judea. In the northward region, by the Euphrates (see i'. 2). 7. as a flood—(Ch. 47. 2; Isaiah 8. 7, 8; Daniel 11. 22.) The figure is appropriate ia addressing Egyptians, as the Nile, their great river, yearly overspreads their lands with a turbid, muddy flood. So their army, swelling with arrogance, sliall over.spread the region south of Euphrates; but it, like the Nile, shall retreat as fast as it advanced. 8. Answer to the question in V. 7. waters . . . moved like tl»e rivers—tlie rise of the Nile is gentle; but at the mouth it, unlik« most rivers, is much agitated, owing to the sandbanks impeding its course, and so it rushes into the sea like a cataract. 9. Ironical exhortation, as in v. 3. The Egyptians, owing to the heat of their climate and abstinence from animal food, were physically weak, and therefore employed mercenary soldiers. Ethiopians— J/cforew), Cash; Abyssinia and Nubia. lilbyans— /"/iit, Mauritania, west of Egypt (cf. Genesis 10. 6). shield—the Libyans borrowed from Egypt the use of the long shield extending to the feet. (XenoPHOJJ, Cyr., 6. and 7.) Lydians—not the Lydians west of Asia Minor (Genesis 10.22; Ezekiel 30. 5), but the Ludim, an African nation descended from Egypt (Mizraim) (Genesis 10. 13; Ezekiel 30. 5; Nahum 3. 9). handle and bend the bow—the employment of two verbs expresses the manner of bending the bow, viz., the foot being pressed on the centre, and the hands holding the ends of it. 10. vengeance—for the slaughter of Josiah (2 Kings 23. 29). sword sikall devonx- . . , be . . . di'iink—poetical personification (Deuteronomy 32. 42). a sacrifice—(Isaiah 34. 6; Ezekiel 39. 17.) The slaughter of the Egyptians is represented as a sacrifice to satiate His righteous vengeance. 11. Gllead . . . balm {Note, ch. 8. 22); viz., for curing the wounds ; but no medicine will avail, so desperate shall be the slaughter, virgin—Egypt is so called on account of her effeminate luxury, and as having never yet been brought under foreign yoke, thoii shalt not be cured
06. 17), as if he was a favourer of the Chaldeans (cli. 43. 3), and Instigator of Jeremiah; also ingratitude in speaking (if his "grief," Ac, whereas he ought to deem himself highly blessed in being employed by God to record Jeremiah's prophecies, added—rescued from tlie peril of my first writing (ch. 36. 26). I am again involved in a similar peril. lie upbraids God as dealing harshly with him. I laiiifed— rather, 7 am ivcary. 110 rest—no quiet restingpiaee. 4. that wlilcli 1 Iiave bnllt . . . planted I will pluck lip— (Isaiah 5. 5.) Tliis whole nation (the Jews) which I founded and planted with such extraordinary care and lavour, I will overthrow. 5. seekest tliou great things for thyself—thou art over-fastidious and selfseeking. When my own peculiar people, a "whole" nation ic. 4), and the temple, are being given to ruin, dost
II10U expect to beexenipt from all hardship? Baruch liad l al.sed his expectations too high in this world, and this made his distresses harder to be borne. The frowns of the world would not disquiet ns, if we did not so eagerly covet its smiles. What folly to seek great things for ourselves here, where every thing is little, and nothing certain! all flesh—the whole Jewish nation and even foreign peoples (ch. 25. 2G). b«it tliy life . . . for a prey esteem it enougli at sucli a general crisis that thy life shall be granted thee. Be content with this boon of life which I will rescue from imminent death, even as when all things are given up to plunder, if one escape wiUi aught, he has a something saved as his "prey" (ch. 21. 9).
It is striking how Jeremiah, who once used such complaining language himself, is enabled now to minister the counsel requisite for Baruch when falling into the same sin (ch. 12. 1-5; 15. 10-lS). This is part of God's design in suU'ering His servants to be tempted, that their temptations may adapt them lor ministering to their fellow-servants when tempted.
CHAPTER XLVI.
Ver. 1-2S. The Prophecies, Chapters 46.-52., kefeb TO KouEiGN PEOPLE.S. He begins with Egypt, being the country to which he had been removed. Chapter 46. contains two prophecies concerning it; the discomfiture of Piiaraoh-necho at Carcliemish by Nebuchadnezzar, and lit., theie shall be no cure /or <7iee (ch. 30. 13 ; Ezekiel 30.21). Not that the kingdom of Egypt should cease to exist, but it should not recover its former strength; the blow should be irretrievable. 13. mighty . . . stunkbled against . . . mighty . . . fallen both together—their very multitude shall prove an impediment in their confused tlie long subsequent conquest of Egypt by the same king also the preservation of the Jews (v. 27, 28). 1. General hi iuling of tlie next six chapters of prophecies concerning the Gentiles; the prophecies are arranged according to nations, not by the dates, a. Inscription of the first prophflight, one treading on the other. 13, &c. Prophecy of the invasion of Egypt by Nebuchadnezzar, which took place sixteen years after the taking of .lerusalem. Having spent thirteen years in the siege of Tyre, and having obtained nothing for his pains, he is promised by God Egypt for his reward in humbling Tyre (Ezekiel 29. 17-20 ; 30.; ee.y. Pliaraoh-ncelio—he, when going against Carcliemish (Cercusiuni, near tlie Euphrates), encountered Josiah, king of Judah (the all.v of Assyria), at Megiddo, and slew him there (2 Kings 23. 2!) ; 2 Chronicles 35. 20-24)
31). Tlie intestine commotions between Amasis and Pliaraoh-hophra prepared his way (cf. Isaiah 19. 1, Ac, Notes). 14. Declare . . . publish—as if giving sentence from a tribunal. Migdol . . . Noph . . . Tahpanhes—east, south, and north. Ho mentions the three other quarters, but omits the west, because the Chaldeans did not advance thither. These cities, too, were the best known to the Jews, as being in their direction, swortl shall devour round al>out thee viz., the Syrians, Jews, Moabbut was four years subseiiuenllyovereomeat Carchemish, by Neliucliadnezzar, as is foretohl here; and lost all the territory which had been subject to the Pharaohs west of the Euphrates, and between it and the Nile. The prediction would mitigate the Jews' grief for Josiah, and •^how his death was not to be unavenged (2 Kings 24.7). He is famed as having fitted out a fleet of discovery from tlie Ked Sea, wliicli doubled the Cape of Good Hope, and returned to Egypt by the Mediterranean. 3. Derisive >;ummons to battle. With all your mighty preparation ites, and Ammonites {Note, ch. IS. 1). The exhortation is ironical, as v. 4, 10. 15. thy valiant men—MSS., the LXX., and Vulgate read, "thy valiant one," Apis, the bull-shaped Egyptian idol worshipped at Noph or Memphis. The contrast thus is between the palpable Impotence of the Idol and llio might attributed to It b.v-Uie worshippers. The Hebrew U'vm, strong, or valiant, is applied for the invasion of Nebuchadnezzar, when ye come to the encounter ye shall be "dismayed" (u.5). Your mighty threats shall end in nothing. Imekler— smaller, and carried by tlic light-armed cavalry, shield—of larger size, and carried liy the heavily-armed infantry. 4. Harness the horses—Di'z., to the war-chariots, for which to bulls (Psalm 22. 12). Camhyses in his invasion of Egypt destroyed the sacred bull, drive tl»em—(Cf. v. 5.) The Hebrew ^yorl is used of a swee))iug rain (Proverbs 2S. 3), 10. He—Jehovali. made many to fall—/i7., mnltijiliea i:gy|)t was famed (Exodus 14. 7; 15. 4). get up, ye horsemen—j/r-Z up into the chariots. MAliiiKlt, because of the parallel "horses," translates, "Mount the steeds." But it
IS rather describing the succusslve steps in e(iuipping the war-chariots ; first harness the horses to them, then let the horsemen mount them, brignndlnes—cuirasses, or coats of mail. 5. (A'ote, v. 3.) The language of astonishthe faller, i.e., falters, one fell upon another—(K. 6, 12): even before the enemy strikes them (Leviticus 26. 37). let us go again to our own peopU;- t he language of the conaieut, that an army ho well equipped should be driven federates and mercenaries, exhorting one auothor to iie«
Ivtaet Comforted. JEREMIAH XLYII, XLVIII. Prophecy against the Philiislima, Repeated from ch. 30. 10, 11. When the Church [and literal Israel] might seem utterly consumed, there still remains hidden hope, because God as it were raises his people from the dead (Romans 11. 1.5). Whereas the godless "nations" are consumed even though they survive, as the Egyptians after tlieir overthrow; because tliey are radically accursed and doomed. [Calvin.] sen tue Egyptian stainl;irtl, and return to their respective homes (i>. 9, 21). from t!ie oppressing sword—from tlie cruel sword, liz., of tlie Clialiieans (cf. cli. 2.5. 38). 17. there —in tlieir own country severally, tlie foreign soldiers (v. l6)c?-3/, " Pharaoh is," &c. bxit a Molsc—He llireatens great things, but when the need arises. He does nothing; His threats are mere rwise (cf. 1 Corinthians 13. 1). Mauker franslatcs, " is ruined," lit. (in appropriate abruptness of language), "Pharaoh, king, &e., ruin." The context favours Ettf/lish Version, Hi.s vauntings of what he would do when the time of battle should come liave proved to be empty sounds ; he hath passed the time apiminled (viz., for bat-
CHAPTER XLVII.
Ver. 1-7. Prophecy against the Phimstine.s. 1. Pharaoh-nrcho probably smote Gaza on his return after defeating Josiali at Megiddo (2 Clironicles 35.20). [GuoTius.] Or, Fharnoh-Iiopfira (ch. 37. 5, 7) is intended : probably on his return from his fruitless attempt to save Jerusalem from the Chaldeans, he smote Gaza in order that tle with the Chaldeans). 18. As the mountains Tabor and Carmei tower high above the other hills of Palestine, 40 Nebuchadnezzar (e. 20) when he comes shall prove himself superior to all his foes. Cormel forms a bold promontory jutting out into tlie Mediterranean. Tabor is the higher of the two; therefore it is said to be "among tlie mountains;" and Carmel " by the sea." tlie king . . . Lord of hosts—(CliJS. 15). In contrast to " Pharaoh king of fgypt ills expedition might not be thought altogether in vain [Calvin] (Amos 1. 0, 7). 3. waters—(Isaiah 8. 7.) The Chaldeans from tlie north are compared to the overwhelming waters of their own Euphrates. Tlie smiling of Gaza was to be only the prelude of a greater disaster to the . . . but a noise" (i: 1"). God 'he true Kiny, the Lonl of hosts, shall cause Nebuchadnezzar to come. Wliereas I'ha-
Pliilistine.s. Nebuzaradan was left by Nebuehiidnezzar, alter he had taken Jerusalem, to subdue tlie rest of the adjoining citii's and country. 3. (Cf. ch. 4. 29.) fatliers . . . not look back to . . . cliildren—eacli shall think only of his own safety, not even the fathers regarding their own children. So desperate shall be the calamity, tliat men shiiU divest tliein.selves of the natural atlections. for fecblcncs.s of hands—the hands, the principal instrument of action, sliail have lost all power; their whole hope shall be in their feet. 4. every helper The Philistines, being neighbours to the Phoenicians of Tyre and Sidon, would naturally make common cause with them in the case of invasion. These cities would have no helper left when the Philistines should be destroyed. Caplitor—the Caplitorim and Pliilistinos both came from Mizraim (Genesis 10.13,14). The Philistines are said to have been delivered by God from Caplitor (Amos 9. 7). Perhaps before the time of Moses they dwelt near and were subjugated by the Caplitorim (Deuteronomy 2. 23), and subseciueiilly delivered. "The remnant" means here those still left after the Egyptians had attacked Gaza and Palestine; or rather those left of the Caplitorim after the Chaldeans had attacked them previous to their attack on the Philistines. Some identify Caplitor with Cappadocia : Gesesius, with Crete (Ezekiel raoli shall uot come to liatlle at t}ie time appointed, notwithstanding his boasis, Nebuchadnezzar slaU come according to the prediction of the King, who has all hosts in His power, however ye Egyptians may despise the prediction. IS. furiilsli tl\yself—lit., make for thyself vessels (viz., to contain foodniul other necessaries for the journey) for captivity, dawgliler—so in 11. II. dwellinglu Egj pt — i. e., the inhabitutt'.i of Kg.vpt, the Egj'ptians, represented as tlw daughter of Eyypt (cli. 18; 2 Kings 19. 21). " Dwelling" implies that they thought themselves to be securely fixed ill their /(«6i/«/(ojis, bej-ond the reach of invasion. 20. Uelfcr—wanton, like a fat untamed heifer (Hosea 10.
11). Appropriate to Egypt, where Apis wa.s worshipped under the form of a fair bull marked with spots, destruction i. e., a destroyer: Nebuchadnezzar. VxUgate translates, "a, goader," answering to the metaphor, "one who will goad the heifer" and tame her. The Arabic idiom favours this. [Ro.SEXMUl.LER.] cometli . . . comcth—the repetition implies, it cometh surely and quickly (Psalm 96.
1,3). out of tlie nortli—(iVoe, ch. 1. 14 ; 47. 2). 81. Translate, "Also her hired men (mercenary soldiers, r. 9, Ki), who are in the midst of her like fatted bullocks, even they also are turned back," i. c, shall turn their backs to flee. The same image, "lieifer . . . bullocks" (v. 20, 21), is applied to Egypt's foreign mercenaries, as to herself. Pampered witli the luxuries of Egypt, t?iey become as enervated
25.16, Cheretliims) ; KiTXO, Cyprus. Between Palestine and Idumea there was a city Caparorsa; and their close connection with Palestine on the one hand, and Egypt (Mizraim, Genesis 10. 13, 14) on the other hand, makes this for battle as tlie natives themselves. 23. The cry of Egypt when invaded shall be like tlie hissing of a serpent roused by the woodcutters from its lair. No longer shall she loudly roar like a heifer, but with a low murmur of locality the most likely. 5. Baldness . . . cut tliyself— Palestine is represented as a female who has torn oft" her hair and cut her flesh, the heathenish (Leviticus 19. 28) token of mourning (ch. 48. .37). their valley—the long fear, as a serpent hissing, with axes—the Scythian mode of armour. The Chaldeans sliall come witli such confidence as if not about to have to fight witli soldiers, but merely to cut down trees offering no resistance. 33. her forest—(Isaiali 10. 31) though it cannot be searclied— strip of low plain occupied by the Philistines along the Mediterranean, west of the mountains of Judea. LXX. read Anakim, tlie remains of whom were settled in those regions (Numbers 13. 28). Josliua dislodged tliem, so that none were left but in Gaza, Gatii, and Aelidod (Joshua II.
Tliey cut down h'-r forest, dense and unsearchable (Job 5.
9; 9. 10; 36. 26) as 1'. )na.v seem: referring to tlie thickly-set cities of Egypt, x'n'cU were at that time a thou.sand and twenty. The ITibrew particle is properly, for, because. becansc—llie r-jacon why the Chaldeans shall be able to cut down sc denrie a forest of cities as Egj'-pt: they thcin-
21,22). But the parallel {v. 7), "Ashkelon . . . the ieoshore," establishes English Version here, "Ashkelon . . . their valley." 6. Jeremiah, in the person of the Philistines afflicting themselves {v. 5), apostrophizes the sword of the Lord, entreating mercy (cf. Deuteronomy 32.41; Ezekiel 21. 3-5, 9, 10). Put up thyself—Hebrew, " Gather eelves are countless in numbers, grngslioppers—locusts (.Tudges 6. 5). 35. inultitwde Hebrew, "Anion" (Nahum
3. 8, Margin, "No-Ammon"), the same as Thebes or Diosthyself," i.e.. Retire or Return. T.Jeremiah, from addressing the sword in the second person, turns to his hearers and speaks of it in tlie third person. Lord . . . given it a charge—(Ezekiel 14.17.) the sea-sliore—the polis in Upper Egypt, where Jupiter Ammoii had his famous temple. In Knglith Version, " multitude" answers to"populous No" (Nahum 3.8; and Ezekiel 30.1.5). The reference to " their gods" which follows, malces the transstrip of land between the mountains and Mediterranean, held by the Philistines: "their valley" {Note, v. 5). there hath he appointed it— (Slicah 6.9.) There liath He ordered it to rage. lation more likely, "Ammon of No," i. e., No and her idol Amnion; so the Clialdee Version. So called either from flam, the son of Noah ; or, the nourisher, as the word means, their kings—the kings of the nations in league with Egypt. 35. afferwnr»l . . . inhabited-uiider Cyrus
CHAPTER XLVIII. forty yesirs after the conquest of Egypt by Nebucliadnez-
Ver. 1-47. Prophecy against Moab. It had taken part with tbe Chaldeans against Judea (2 Kings 21.2). 551
7Ar, it threw oil' the Bal)yloiiian yoke, but has never regained its former prowess {v. U ; Ezekiel 29. U-15). 37, 38.
Tht Judijment of Moab, JEREMIAH XLVIII. for their Contempt of God.
Rather, " Moab . . . and her cities are gone up," viz., pass awaj' in the ascending smoke of their conflagration (Joshua 8.20,21; Judges 20.40). When this took place, the young warriors would go dotvn from the burning citadels only to meet their own slaughter. [Gkotius.] English Version is somewhat favoured by the fact that "gone out" is «ui,7)(/((r, and cities plural. The antithesis favours Grotius. 16. near—to the prophet's eye, though probably twenty-three years elapsed between the utterance of the propliecy in the fourth year of Jehoiakim (2 Kings 24. 2) and its lulfilmeut in tlie fifth year of Nebuchadnezzar. 17. bemoan—not that Moab deserves pity, but this mode of expression pictures more vividly the grievousness of Moab's calamities, all ye that know his name—those at a greater distance whom the fame of Moab's "name" had reached, as distinguislied from those "about him,'" i. e., near, strong gtatf . . . rod—Moab is so called as striking terror into and oppressing other peoples (Isaiah 9.4; 14.4,5); also because of its dignity and power (Psalm 110.2; Zechariah 11.7). IS. (Isaiah
Fulfilled liy Nobnehadnezzar five years after the destruction of Jerusalem, when also he attacked Egypt (ch. 43. R-To) and Amrann (cli. -19.1-6). [Josephus, Antiquities, 10.
9, 7.] Jeiemiah in this prophecy uses that of Isaiah 15. 16, amplifying and adapting it to his purpose under inspiration, at the same time confirming its Divine authority. Isaiah, liowever, in his prophecy refers to the devastation of Moab by the Assyrian king. Shalmnneser ; Jeremiah refers to that by Nebuchadnezzar. 1. Nebo—A monntaia and town of Moab; its meaning is "that which fructifies." Kiriatliaim—A city of Moab, consisting of two cities, as the word means; originally held by the Emim (Genesis li. 5). NIsfjali—meaning elevation. It lay on an elevation. 3. no more prnisc—(Isaiah 16. 1-1.) In Heslibon—The foe having tjiken Hoshbon, the chief city of Moab {v. 4-5), in it devise evil against Moab (" it") saj'ing. Come, Ac. Heshbon was midway between the rivers Arnon and Jabbolc; it was the residence of Sihon, king of the Amorites, and afterwards a Levitical city in Gad (Numbers 21. 26). There is a play of words in the Hebrew, "Heshbon, Hashbu." Heshhon means a place of devising or counsel. The city, heretofore called Hie seat of counsel, shall find other cmin-
47.1.) dost inhabit—now so securely settleil as if in a lasting habitation, thirst— Dibon, being situated on the Arnon, abounded in water (Isaiah 15. 9). In sad contrast witli this, and with her "glory" in general, she shall be reduced not only to shame, but to the want of the commonest necessaries (" thirst") in the arid wilderness (v. 6). 19. Aroer-on the north bank of tlie Arnon, a city of Ammon (Deuteronomy 2. 36; 3.12). As it was on "the way" of the Moabites who fled into the desert, its inhabitants "ask" what is the occasion of Moab's flight, and so learn the lot that awaits themselves (cf. 1 Samuel 4.13, 16). 30. Answer of the flying Moabites to the Ammonite inquirers (v. 19; Isaiah Iti. 2). He enumerates the Moabito cities at length, as it -seemed so incredible that all should be so utterly ruined. Many of them were assigned to the Levites, whilst Israel stood, lu Arnon—the north boundary between Moab and Ammon (i'. 19;- Numbers 21. 13). 31. plain—((\ H.) Not only the mountainous regions, but also the plain, shall be wasted. Holon—(Cf. Joshua 15. 51.) Jeihazah — (Numbers 21. 'i3; Isaiah 15.4.) Mephaath— (Joshua 13. 18 ; 21. 37.) Zi. Beth-diblathalni—^/le house of Diblathaim: " Almon-diblathaim" (Numbers 33. 46>; "Diblath" (Ezekiel 6. 13). Not far from Mount Nebo (Numbers 33.46,47). 33. Beth-gamul— meaning the city of camels. Bcth-nieon the house ofhabitation. i?e//i-6aaZ-»)»eou (Joshua scllors, viz., those who devise its destruction, tliou shalt be cut down . . . Madmen—Rather, by a play of words on the meaning of madmen (i-ilence), Thoii shalt be brought to silence, so as well to deserve thy name (Isaiah 15. 1). Thou shalt not dare to utter a sound. 3. Horonalm the same as the city Avara, mentioned by Ptolemy. The word mcam the double eaves (Nehemiah 2.10; Isaiah 15.5). 4. little ones .'. . cry—heightening the distress of the scene. The foe do not spare even infants. 5. joing np of LiwUlth . . . going down of Horonalm—Horonaim lay in a plain, Luhith on a height. To the latter, therefore, the Moabitcs would flee with "continual weeping," as a place of safety from the Chaldeans. Lit., Weeping shall go iip upon u-eeping. 6. They exhort one another to flee, heath—or the juniper (see Note, ch. 17. 6). Matjreb translates, "Be like one naked in the wilderness." But the sense is. Live in the wilderness like the heath, or juniper do not "trust in" walls (v. 7). [Grotius.] (Cf. Matthew 21.
16-lS.) 7. thy works— viz., fortifications built by thy work. Moab was famous for its fortresses (v. 18). The antithesis is to v. 6, "Be ... in the wilderness," where there are no fortified cities, thou . . . also—like the rest of the surroun<ling peoples, Judah, Ac. Chemosh—the tutelary god of Moab (Numbers 21.29; Judges 11.21; 1 Kings 11.7; 2 Kings 2."!. 13i. When a people was vanquished, their gods also were taken away by the victors
13. 17). Now its ruins are called Miun. 34. Kerloth (Joshua 15. 25; Amos 2. 2). Bozrah—See Note, Isaiah 34. 6. Atone time under the dominion of Edom, though belonging originally to Moab (Genesis 36. 33; Isaiah 6.3. 1). Others think the Bozrah in Edom distinct from that of Moab. " Bezer" (Joshua 21. 36). 35. horn—the einbleni of strength and sovereignty : it is the horned animal's means of offence and defence (Psalm 75.5, 10; Lamentations 2.3), 30. drttnkrn {Note, ch. 13. 12; "25. 17.) Intoxicated with (ch. 4.3. 12). 8. the valley . . . shall perish i. e., those dwelling in the valley. 9. Give wings, &c.—(Psalm 55. 6.) T'nless it get wings, it caunot escape the foe. "Wings," the Hebrew root meaning in a flotrer (Job 14. 2), so the flower-like plumage of a bird. 10. work of . . . Lord the divinely-appointed utter dev.astation of Moab. To represent how entirely this is God's will, a curse is pronounced on the Chaldeans, the instrument, if the.v do it tlie cup of Divine wrath, so as to be in lielpless distraction, niagnllled . . . against . . . Lord—boasted arrogantly against ad's people, that whereas Israel was fallen, Moab remained nourishing, wallow in . . . vomit—Following up the image of a drunken man, t. p., shall be so afflicted by God's wrath as to t/(.s,i70)f/e all his past pride, riches, and vain-glory, and fall in his shameful abasement, he also . . . derision—he in his disaster shall bo an object of derision to us, us we in ours have been to him negligenll;/ {Mar<rin) or by halves (Judges 5.23); cf. Saul's sin as to ,\malekd(l Samuel 15. 3, 9), and Ahab's as to Syria (1 Kings 20.421. 11. settled on . . . lees—(A'o;(', Isaiah 25.
6; Zephanlah 1. 12). As wine left, to .settle on its own leea retains Its flavour and strength, which it would lose by being poiu'cd from one vessel into another, so Moab, owing to Its never having been dislodged from its settlements, retains its pride of strength nniinpalred. emptied from vessel, Ac.—to make it fit for use, it used to be filtered from vessel to vessel, scent^—retaining the linage.
(('. 27). Uetribtit icm in kind. 37. (/ephaniali 2. 8.) a «l«rrislon—The Hebrew has the article: referring to v. 26, "Was not Israel (the ii'Aoie nation) </ic object of derision to thee'?" Therefore as formerly for its exultation over the calamity (2 Kings 17. 6) of the ten tribes under the Assyrian Khalmaneser (J.saiah 15. 16), so now for its e.xultiition over the fall of Judah, under the ("haldean Nebuchadnezzar, Moab is to suffer. God takes up His people's cause as His own (Obadiali 18-13). was ho . . , among thieve* —(Ch. '2. 26.) Proverbial. What did Israel do to deserve such derision ? UVi.v he detected in theft, that thou didst so ea»/M)ver him in speaking of himf Tliough guilty beforo (rod, Israel wi\s guiltless towards thee, since-.vincc ever thou didst begin spealiing of lilin. skippedst for Joy—at
Tlie bounuet or perfume of the wine. Vi. wanderers Rather, pourers out, retaining the imago of v. 11, i. e., the Chaldeans who shall remove Moab from his settlements, lis men pour wine from off the lees into other vessels. " His vessels" are the cities of Moab ; the broken "bottles" the men slain. [Gkotiu.s.] The //eftrejw and the kindred Arabic wm-iX mennf*, to turn on one side, so as to emjity a vessel. fMAlTRF.n.l 1.3. ashamed — have the shame of (I'sappointnient as to the |m)|>i's they entertained of aid from Chemosh, their idol. He«l»-el—(l Kings 12.27,2!))— i.e., the golden calf set up tliere l)y Jeroboam, l.l. gone up . . . gone flown— in anlltheslH. «ut of her cities— 552 iBruel'tt ca UuuUy [CAiiViNj; or, "thou Uldst s/iakt tky
Restoration of Moah, JEREMIAH—XLIX. Judgments upon Ammon, Idumea, etc a. 27). high places — (Isaiah 16.12.) 36. (Kotes, Isaiah head" In "derision." [Mauker.] 38. Doves often have 15.7; 16.11.) like pipes—a plaintive instrument, theretlu-iiiiefts iu the "sides" of caveins. No longer shalt fore used at funerals and in general mourning, rlchei thou have eilies to shelter thee : thou shalt have to flee for . . . gotten lit., the abundance . . . that which is over and above the necessaries of life. Grotius translates, "They who have been left remaining shall perish;" they who have not been slain by the enemy shall perish by disease and famine. 37. (Note, ch. 47. 5; Isaiah 15.2,3.) on all hands— j. e., arins, in which such cuttings used to be made in token of grief (cf. Zechariah 13.'6). 38. vessel ... no pleasure—(jYoie, ch. 22. 28.) A vessel cast aside by the potter as refuse, not answering his design. 39. It— Moab. How . . . how—prodigious, yet sure to happen, shelter to caves and deserts (Psalm 55. 6, 8; Song of Solomou 2.11). 29. pride—(Isaiah 16.6,7.) Moab was the trumpeter of liis own fame. Jeremiah adds "loftiness and arrogancy" to Isaiah's picture, so that Moab had not only unt been bettered by the chastisement previously endured as foretold by Isaiah, but had even become worse; so that his guilt, and therefore his sentence of punishment, are increased now. Six times Moab's pride (or tlio synonyiiiH) are mentioned, to show the exceeding hateful !i;ss of his sin. 30. 1 ki»o\v—Moab's "proud arrogancy" (c. 29) or •' wrath," against my people, is not unknown to me. It shall not be so—the result shall not be tiii'ned tilt back—not daring to show her face, derision. . . dismaying to all—a derision to some; a dismaying to others in beholding such a judgment of God, fearing a so as he thinks : his lies shall not so effect what he aims at by them. Cai,vin translates, " his lies are not right (i. e., like fate for themselves. 40. he—Nelnizaradan, the captain of Nebuchadnezzar, as . . . eagle—not to bear them " on eagles' wings " (Exodus 19. i ; Deuteronomy 32. 11. 12), as God does His people, but to pounce on them as a prey his vauntings are vain, because God will not give them eflfect): they shall not do so" as they project in their minds, for God will set at naught their plans. 31. 1 will cry . . . fur . . . Moab—not that It deserves pity, but the (ch. 49.22; Deuteronomy 28. 49; llaljaklcuk 1.8). 411. as . . . woman in . . pangs—(Isaiah 13. 8.) Hi. (Note, v. propliet's "crying" for it vividly represents the greatness
26.) 43, 44. {Note, Isaiah 24. 17, 18). 44. When tliou of the calamity. tS-ir-iieres—Kir-hareseth, in Isaiali 16. 7, see yole tliere. It means the city of pollers, or else the city tliinlcest thou hast escaped one kind of danger, a fresh on* will start up. 45. under . . . shadow of Ilesiibon They thought that they would be sale in Heshbon. because of tJie force i.e., "they that lied because of the force" of the enemy: tliey that tied fi-om it. GIASSIUS of the sun. [Grotius.] Here "the men of Kir-heres" are substituted for "the foundations of Kir-hareseth," in Isaiali 16. 7. T'ne change answers probably to tlie different bearing of the disaster under Nebuchadnezzar, as compared with that former one under Slialmaneser. 33. translates, "througli want of strength." So the Hebrew particle is translated (Paaliw 109. 24j, " Faileth of fatness," t» Itb the weeplug—witli the same weeping as Jazer, now i. e., " Failetli through want of fatness;" also Lamentations
V!iiU|iiislied, wept with for the destruction of its vines.
4. 9. but a fire, Ac.—copied in part from Hihon's hymn of victory (Numbers 21. 27, 28). Tlie old " proverb " shall hold good again. As in ancient times Sihon, Icing of the Tinsame calaniitj' sliall befall thee, Sibmah, as befell
Jazer. Tlie Hebrew preposition here is different from tliat ill Isaiah Ifi. 9, for wliicli reason '^.Iavv.v.v. translates, " witli more than the weeping of Jazer." English Version
Aiiiorites, issued forth from his city, Heslibon, as a devouring "flame," and consumed Moab, so now tlie Chaldeans, making Heshbon their starting-point, shall advance to the destruction of Sloab. midst of Sihon i, e., the city of Sihon. corner of Moab— i. e., Moab from one corner to tlie other, crown of . . . head—the most und<M-staiids It of the continuation of tlie weeping: after t:i'*y have wept for Jazer, fresh subject of lamentation will present Itself for the wasting of the vine-abounding
Sibiuali. plants . . . gone over . . . sea of Jazer—As LXX. read "cities of Jazer," and as no traces of a lake rear Jazer are found, the reading of English Version is doubtful. Retaining the pi-esent reading, we avoid tlie elevated points of Moab. Making some alterations, he here copies Balaam's prophesy (Numbers 24. 17). Margin there translales "pvince&" for corners; if so, " crown of diriieulty by translating [Grotius], "Tliy plants (i.e., . . . head " here refers to tlie nobles, tumultnous sons citizens: alluding to the 'vine') are gone over tlie sea of tumult: those who have tumultuously revolted from Babylon. Heshbon passed from the Amorite to the Is- (t. e., shall be transported beyond sea to Cyprus, and such distant lands subject to Babylon; and tliis, too, in summer-time), whereas Jazer {i. e., the men of Jazer) reached the sea" (shore only, but are not transported beyond sea); so that worse shall befall thee than befalls Jazer. spoiler — Nebuzaradan. 33. the plentiful field raelite sway. Moab liad wrested it from Israel, and helped the Chaldeans against tlie Jews; but revolting from Babylon, they brought ruin on themselves in turn. 4G. Copied from Numbers 21. 29. 47. Restoration promised to Moab, for righteous Lot's sake, their progenitor (Genesis 19.37; Exodus 20.6; Psalin 89. 30-33). Cf. as to Egypt, ch. 46. 26; Ammon, cli. 49.6; Elam, cli. 49. 39. Gospel blessings, temporal and spiritual, to the Gentiles in the last days, are intended. ratlier, Carmel: as the parallel "land of Moab" requires, though in Isaiah 16. 10, it is " the plentiful field." Joy is taken away as from the nearer regions (Canaan and Palestine), so from the farther " land of Moab ;" what has happened Judah shall befall Moab too {v. 26, 27). [Maureu.] However, Moab alone seems to be spoken of here; nor does the parallelism foibid "plentiful field" answering to "Moab." English Fe?'s<o?i is therefore better, shouting — repeated, as at the conclusion of the vintage, men sing over and over again tlie same cry of Joy. their sliouting
CHAPTER XLIX.
Ver. 1-39. Predictions as to Ammon, Iditmea, Damascus, Kedar, H.\zor, and Elam. The event of the prophecy as to Amnion preceded that as to Moab {Note, v.
. . . no shotitlng—a shouting shall be heard, but not the Joyous shouting of labourers treading the grapes, but tlie terrible battle-cry of the foe. 34. From theory of HeshboM. Ac-Those who fly from Heshbon on its capture
3); and in Ezekiel 21. 26-28, the destruction of Ammon is subjoined to the deposition of Zedekiah. Kath Isiitel, . . no heir 1 viz., to occupy tlie land of Gad, after itself has been carried away captive by Slialmaneser. Ammon, like Moab, descended from Lot, lay north of Moab, from which it was separated by the river Anion, and east of Reuben and Gad (Joshua 13. 24, 2.5) on the same side of Jordan. It seized on Gad when Israel was carried captive. Judali was b.y the right of kindred the heir, not Ammon; but Ammon joined with Nebuchadnezzar against Judah and Jerusalem (2 Kings 24. 2), and exulted over it.i fall (Psalm 83. 4-7, 8; Zephaniah 2. 8, 9). It had already, >n the days of Jeroboam, in Israel's affliction, tried to "enlarge its border" (2 Kings 14.26; Amos 1. 1, sliall continue the cry even as far as Elealeh, &c. There will be continued cries in all quarters, from one end to the other, everywhere slaughter and wasting, as an heifer of three years old—Moab heretofore not having known foreign yoke, and iu its full strength, as compared to an heifer of three years old, never yet yoked, nor as yet worn out with many birth-givings (cf. Note, Isaiali 15. 5). waters . . . of Niinrlm i.e., the well-watered Bind therefore luxuriant pastures of Nimrim. desolate—the Hebrew is stronger: not merely shall be "desolate," but desolation itself multiplied: plural, desolations. The most fertile tracts shall be dried up. 33, him that oflfereth—I'tz., whole burnt offerings, as the Hebrew requires. [Grotius.] Vt the awfu'. burnt ofl'ering of the king of Moab (2 Kings
13). their king—(Amos 1. 15) ; referring to Melchom, their tutelary idol (Zephaniah 1.5); and so the LXX. read It here as a proper name ' • Kings 11. 5. 33 ; 2 Kings 23. 18). 553
The Judgment of Edom, JEREMIAH XLIX. Damascus, Kedar, Hazor, and Elam
The Ammonite god is said to do what ihey do, viz., occupy the Israelite land of Gad. To Jehovah, the theocratic "King" of Isra.'l, tlie land belonged of right; so that their Molecli or Melchom was a usurper-kinff. lils people —the people of Melchom, "their king." Cf. "people of Chemosh," eh. -IS. 46. 3. Ratobali—tfte sr>-eat, metropolis of Amnion (2 Samuel 12. 26-30). Its destruction Is foretold also in Ezekiel, 25. 5; Amos 1. 14, 15. Uer dang Uters—the towns and villages, dependencies of the metropolis (Joshua 15. 45). sUall . . . be Ueir—shall possess those who possessed hiiii. The full accomplishment of this is still future; partialljfulfilled under the Maccabees (1 Maccabees 5. 6). 3. Heslibon . . . Al—Nebuchadnezzar, coming from the north, first attacked Ammon, then its brother and neighbour, Moab. As Ai of Ammon had already
God ; it is just and natural ("judgment") that God should pardon His .sons sooner than aliens. [Calvin.] 13. BozTaU—(Note, ch. 48.24.) 14. (Obadiah 1-3.) ambassador. . . unto the heathen—a messenger from God to stir up the Chaldeans against Edom. 15. David and Joab had already humbled Edom (2 Samuel 8. 14). 16. terribleneM —the terror which thou didst inspire into others, deceived thee—rendered thee proudly confident, as if none would dare to assail thee, dwellest in . . . rock—Petra, the chief city of Idumea, was cut in tlie rocks ; its ruins are very remarkable. The whole south of Idumea abounds in cave-dwellings and rocks, though . . . nest . . . eagle —(Job 39. 27 ; Obadiah 3, 4.) The eagle builds its nest in the highest craggy eyry. 17. (Cf. 1 Kings 9. 8.) 18. (Ch. 50. 40; Deuteronomy 29. 23; Amos 4. 11.) no man shall abide there—i. e., of the Idumeaus. The Romans had a garrison there. 19. he — Nebuchadnezzar, or Nebuzaradan ; the name would at once suggest Itself to the minds of the hearers (ch. 48. 40; 46. IS), swelling—as a lion which the overflow of the Jordan forced out of his lair on the banks, to ascend the neighbouring heights. [Calvin.] See as to the translation, "jiride of the Jordan." jVote, ch. 12. 5. habitation of . . . strong—the fastnesses of Idumea (cf. Numbers 24. 21). Mavrer translates, "An ever-verdant suffered destruction, Heshbon of Moab being near it might well fear the same fate, hedges—their cities being destroyed, the outcasts have no place of shelter save behind the "hedges"' of vineyards and gardens; or else the enclosures of their villages, tlielr king—il/eiciowi, the idol, as the mention of "his priests" shows (cf. ch. 4S. 7). 4. thy flowing valley—rather, "thy valley shall flow," viz., witli the blood of the slain; in sad contrast to their "valleys" in which they had heretofore "gloried," and flowing with milk and honey. [Grotius.] Or else, as Margin, ".shall flow away." backsliding—apostate from Jehovah, tlie God of their lather Lot, to Molech. treasures—her resources for resisting the foe. Who shall, Ac. Who can come, &c. (,ch. 21. 13). 5. every man right forth —whithersoever chance may lead him(ch. 46. 5; Genesis (lit., pcremiial) pasturage," i. e., Idumea heretofore liaviug enjoyed uninterrupted tranquillity; so in d. 20 the image is retained, the Idunieans being compared to "a flock," and their king to "a shepherd," in tliis ver.se, and the enemy to "a lion" (cf. ch. 50. 17-19). Knglish »)-SiO« accords more with the Hebrew, suddenly—in Ihe twinkling of an eye, as the Hebrew implies, him . . . her—I will make Nebuzaradan enter Idumea, and then, having in the twinkling of an eye effected the conquest, go aicay speedily elsewhere. Instead of " but," translate, for. Grotius translates, " run upon her, or " to her," instead of " run away from her." Maurer understands it, "I will make him (the Idumean) run away from her" (i. e., from his own land); the similar change of reference of the pronouns (ch.
19. 17) ; straight before him, onwards at random (Amos 4. 3). none . . . gather up him, <S:c.—there shall be none to gather together the wandering fugitives, so as to entertain them and restore them to tlieir own homes. 6. (Cf. ch.48.
47.) For the sake of "righteous" Lot their progenitor. Partially fulfilled under Cyrus; in gospel times loore fully. 7. conceniing Edom—A distinct prophecy, copied in part from Obadiali, but with the freedom of one in- 50.44) favours this, who is a chosen man, SiC.—God callg the choicest warriors to him, to set "over" the work of de« vastaling Idumea. God will surely execute His purpose, spire<l himself, and foretelling a later calamity. Obadiah's was fulfilled prohably in Sennacherib's time (cf. Isaiah 34.
6; Amos 1.11); Jeremiah's about the same time as his preceding prophecies {v. 12; Ezekiel 25. 12). wisdom—for which the Arabs and the people of Teman (a city of Edom) for He can call forth from all sides what agents He chooses, wlio is like me ^—(Exodus 15. 11.) who will ajpoint me tlie time 1—viz., for entering into a trial in judgment with me (see Margin). Image from law courts (Job 9. 19). shepherd—leader of the Idunieans; following up the previous image, "a lion:" no Idumean shepherd shall withstand in particular, were famed (Genesis 36. 15; 1 Kings 4.30; see Job, everj'wliere ; Obadiah 8). vanished lit., poured out, i.e., exhausted (cf. Isaiah 19. S, Margin). [Mauker.] Or, as the kindred Ethiopic word means, worn-out. [LuBOVicus DE DiEU.] 8. turn—V12., your backs in flight, dwell deep—in deep defiles and caves [Grotius], which abound in Idumca. Otliers refer it to the Arab custom of retiring into the depth of the desert when avoiding an offended foe (v. 30). Dedan—a tribe bordering on and made subject by Idumea; descended from Jokshan, son of Abraham and Keturah (Genesis Zi. 1-3). Esau—tlie naming of Edom's progenitor, reprobated by God, recalls the remembrance of the old curse on him for his profanity, both liissin and its i)unishment being perpetuated in his descendants (llel)rews 12. 16, 17). 9. (Obadiah 5.) Grapegalherer.i, yea even //lieves, leave something behind them; but the Chaldeans will sweep Idumeaclean of everything. 10. ICdom became politically extinct after the time of tlie Romans, uncovered Isis secret places—where he hid himself (r. 8) and his treasures (Isaiah 45.3). I have caused Hint nothing should be so hidden as that the con(iueror should not find it. brethren — Ammon. neighbours—tlie Philistines. 11. "Thy fatherless and widows must rest their hope In God alone, as none of the adult males shall be left alive, so desperate will be the adiiirs of Edom. The verse also, besides this threat, iinplies a promise of mercy to Esau In God's good time, as there was to Moab and Ammon (r. 6; ch. 4S. 17); the extinction of the adult males Is the prominent Idea tlie lion sent by Jeliovah (Job 41. 10), or save the Idumean flock. 30. least of the flock—the weakest and humblest of the Chaldean host. Cf. ch.6. 3, where the hostile leaders and their hosts are called "shepherds and tlieir flocks." draw . . . out—"shall drag them away captive" [Grotius]; shall drag them to and fro, as a Hon {v. 19) does feeble s!ieep. [Maurer.] with them—i.e., the habitation which they possess. 21. was heard in i. e., shall be heard aU Red Sea—a considerable distance from Idumea; though the district at the Elantlc bay of the Red Sea originally belonged to Idumea, and the se.a itself was called from Edom, t. e., red (Genesis 25. 30, Margin). Others translate, "the weedy sea" (Margin), and derive the name, "Red Sea," from its red weeds; the former view is preferable.
'ZZ. (Cf. ch. 48. 40, 41.) Boirah—(A'oc, ch. 48. 24.) 'Z3. Prophecy as to Damascus, Ac. (Isaiah 17.1; 10.9). The kingdom of Damascus was destroyed by Assyria, but the city revived, and it is as to the latter Jeremiah now prophesies. The luiniment was probably about five years after the destruction of Jerusalem by Nebuchadnezzar (JoSK-
I'lIUS, 10. 9, 7). Ilamutli is confoundeil—at the tidings of tlie overthrow of tlu neighbouring Damascus, on the sen— I. e., at the sea ; the dwellers at it are alarmed. Other MSS. read, "like thesea." "There is anxiety (restless) as is the sea: they cannot quiet it," i. e.. It cannot be quieted (Isaiah 57. 20). it-whatever dwellers are there "cannot be <iulet." as. city of praise-Th<? prophet, in the person of a cltlz<>n of Dumascus deploring Its I'alamit.v, calls It "the cil,v of praise," i. e., celebrated with praises everywlun-e for Its beauty (eh. 33. 9; 51.41). "How is It pos- (cf. V. 12). li. (Vh. 25. 15, 10, 29.) they wliose Judgment wnt not to ilrinl< tljc cup—the Jews to whom, by virtue of lh(t covenant n laliou, It <lld not belong to drink the cup, who, it miglit have been expected, would be spared.
He regards not the merits of the Jews, for they were as bad or worse than others: but tlie grace and adoptlou of sible that such u city Acu iwt been liij'l, whole—has not been 77ie Restoration of Elam, JEREMIAH L. Babylon Coining Down/all. spared by the foe?" Cf. "left," Luke 17. .S.">, M. So Isi-aol obligation to the king of Babylon, he owed a higher one to God, who directed him to prophesy against Baljylon. 1. Cf. Isaiah io. \ 16.; 47. But as tlie time of fulfilment drew nearer, the prophecies are now proportionally more distinct than then. 3. Declare . . . among . . . nations who would rejoice at the fall of Babylon their oppressor, standard—to indicate the place of meeting to the nations' where they were to hear the good news of Baliylon's fall [RosENMULLEK]; Or, the signal to summon the nations together against Babylon (ch. 51. 12, 27). [Maukek.] Eel— the tutelary god of Babylon ; the same idol as the Pluienician Baal, i. e., lord, the sun (Isaiah 46. 1). confounded —because unalile to defend the city under their protection. Merodach—another Babylonian idol; meaning in Syria little lord; from which Merodach-baladan took his name. 3. a nation—the Medes, north of Babylon (cii. 51. trt standing some of the Canaaiiite cities (Joshua II. la), of my Joy i.e., in which I deliglited. 30. Tliertfore— t. e.. Since Dama.scus i.s doomed to fall, lliere/ore, &c. 37. palaces of Beii-hadad— that palace whence so manyevils and such cruelty to Israel emanated ; thus implying the cause of Damascus' overthrow. Not the Ben-hadad of 2 Kings 13. 3; Amos 1. t ; it was a common name of the Syrian kings (cf. 1 Kings lo. 18; meaning son of JJaclad the idol). 88. Keclar—son of Ishmael (Genesis 2o. 13). The Kedarenes led a wandering predatory life in Arabia Petrsea, as the Bedouin Arabs (2 Chronicles 21. 16, 17; Psalm
120. 5). Kedar means blackncis (Song of Solo-non 1. 5). Hazor—not the city in Palestine, but a district in Arabia Petrsea. " Kingdoms" refer to tlie several combinations of clans, each under its own sheikh, men of tlie East Kedar and Hazor were east of Judea (Judges 6. 3; Job 1. 3), 39. tents—in which tlie.y dwelt, from which they are called Scenites, i. p., tent-dwellers, cnrtalns — riz., witli which the 'tents were covered (ch. i. 20 ; ID. 20 ; Psalm 101. 2). they shall cry unto them, Pear, &c.— The foe, on crying Fear, Ac, shall discomfit them (the Kedarenes) by their mere cry. 30. {Note,v.fi.) No conqueror would venture to follow them into the desert. 31. wealthy—rather, tranquil (1 Chronicles -1. tO). neltlier gates nor bars—The Arabs, lying out of tlie track of tlie contending powers of Asia and Africa, took no measures of defence, and had neither walled cities nor gates (Ezekiel 38. 11). They thought their scanty resources and wilderness position would tempt no foe. alone—separated from other nations, without allies; and from one another scattered asunder. So as to Israel's isolation (Numbers 23. !) ; Deuteronomy ,33. a'*; Micah 7. U). 33. camels—their chief possessions ; not fields or vine.vards. In utmost . . . comers —who seemed least likely to be dispersed. Or else, " having the hair shaven (or clipped) in angles" (ch. 9. 26; 25.
48). The devastation of Babylon here foretold includes not only that by Cyrus, but also that more utter one by Darius, who took Baljylon byartitice when it liad revolted from Persia, and mercilessly slaughtered the inhalii lants, hanging 4000 of the nobles; also the final desertion of Babylon, owing to Seleucia having been built close by under Seleucus Nicanor. 4. Fulfilled only in part when some few of the ten tribes of " Israel" joined Judah in a "covenant'' with God, at the restoration of Judah toils land (Nehemiah 9. 38; 10. 29). The full event is yet to come (ch. 31. 9; Hosea 1.11; Zecliariah 12. 10). weeping—with joy at their restoration beyond all hope; and with sorrow at the remembrance of their sins and sutt'erings (Ezra 3.
12, 13; Psalm 126. 5, 6). seek . . . Lord—(Hosea 3.5.) 5. thitherward—r.ather, hitherward, Jeremiah's prophetical stand-point being at Zion. "Faces hitherward'' implies their steadfastness of purpose not to be turned aside by any difliculties on the way. perpetual covenant—in contrast to the old covenant "which they brake" (ch. 31.
31, &c. ; 32. 40). They shall return to their God first, then to their own land. 6. (Isaiah 53. 6.) on tl>e mountains —whereon they sacrificed to idols (ch. 2. 20; 3. 6, T)). resting-place—for the "sheep ;" continuing the image ; Jehovah is the resting-plaoe of His sheep (Matthew 11. 28), They rest in His "bosom" (Isaiah 40. 11). Also His temple at Zion, their "rest," because it is His (Psalm 132. 8, 14). 7. devoured—(Psalm 79.7.) "Found them" implies that they were exposed to the attacks of those whoever happened to meet them, adversaries said—for instance, Nebuzaradan (ch. 40. 2,3; cf. Zechariah 11. 5.) The Gen-
23). [GUOTIUS.] calamity from all sides — which will force even those in "corners" to "scatter" themselves. 33. (Malachl 1. 3.) 34. Elam—part of Susiana, west of Persia proper, but used to designate Persia in general. Elam proper, or Elymais, nearer Judea than Persia, is probably here meant; it had helped Nebuchadnezzar against Judea; hence its punishment. It may have been Idolatrous, whereas Persia proper was monotheistic mainly. 35. bow — Elam was famed for its bowmen (Isaiah 22.6). chief of their might— in opposition to "bow," i. e., bowmen, who constituted their main strength. 36. four -tvinds, <£c.—Nebuchadnezzar's army containing soldiers from the four quarters. 37. congiimed—as a distinct nation (Daniel 8. 2-27). Fulfilled under Alexander and his successors. 38. I will show myself King by my judgments there, as though my tribunal were erected there. The throne of Cyrus, God's instrument, set up over Media, of which Elam was a part, may be meant. [Grotius.] Or rather, that of Nebuchadnezzar (ch. 43. 10). Then the restoration of Elam (d. 39) will veter partly to that which took place on the reduction of Babylon by Cj'rus, prince of Persia and Media. 39. latter days—The/«H restoration belongs to gospel times. Elamites were among the first who heard and accepted tiles acknowledged some supreme divinity. The Jews' guilt was so palpable that they were condemned even in the judgment of heathens. Some knowledge of God's peculiar relation to Judea reached its heathen invaders from the propliets (ch. 2. 3; Daniel 9. 16); hence the strong language they use of Jehovah here, not as worshippers of Him themselves, but as believing Him to be the tutelary God of Judah ("the hope of their fatheis," Psalm 22.
4; they do not say our hope), as each country was t'nought to have its local god, whose power extended no farther, habitation—(Psalm 90.1; 91. 1). Alluding to the tabernacle, or, as in Ezekiel 34. 14, /od, which carries out the image in v. 6, " resting-place" of the " sheep." But it can only mean habitation (ch. 31. 23), which confirms English Version here, hope of their fathers—This especially condemned the Jews that their apostasy was from that God whose faithfulness their fathers had experienced. At the same time these " adversaries" unconsciously use language which corrects their own notions. Tlie covenant with the Jews' "fathers" is not utterly set aside by their It (Acts 2. 9).
CHAPTER L.
Ver. 1^6. Babyion's coming Downfai,!, ; Israel's Kedemption. After the predictions of judgment to be Inflicted on other nations by Babylon, follows this one against Babylon itself, the longest prophecy, consisting of 100 verses. The date of its utteranci? was the fourth year of Zedekiah, when Seraiah, to whom it was committed, was sent to Babylon (ch. 51. 59, 60). The repetitions in it make it likely that It consists of prophecies uttered at different times, now collected by Jeremiah to console the Jews in exile, and to vindicate God's ways by exhibiting the final doom of Babylon, the enemy of the people of God, aft-er her long prosperity. The style, imagery, and dialogues prove its genuineness in opposition to those who deny this. It shows his faithfulness; though under sin, as their adversaries thought; thei'e is still "a habitation" or refuge for them with the God of their fathers. 8. (Ch. 51. 6, 45; Isaiah 48. 20; Zechariah 2. 6, 7; Revelation 18.
4). Immediately avail yourselves of the opportunity of escape, be as . . . he-goats before . . . flocks—let each try to be foremost in returning, animating the weak, as he-goats lead the flock; such were the companions of Ezra (Ezra 1. 5, 6). 9. fi-om thence—t. e., from the north country, expert lit., prosperous. Besides "might," "expertness" is needed, that an arrow may do execution. The Margin has a difl'erent Hebrew reading; destroying, lit., bereaving, childless-making (ch. 15. 7). LXX. and Syrian
Tlie Judgment of Baiylon, JEREMIAH L. and the Rc&loration of Isi-ad. support English Version. In vnln—without killing him at wliom it was aimed (2 Sumuel 1.22). li. (Isaiah ^7.0.) groivM fat—and so, skip wantonly, at fi;i-ass — lat and frisky. But there is a«<lisagreeineiit of gender in Hebrew reading thus. The Keri reading is better: "a lieifer
Euphrates where it was defended into a different channel, and so entered the city by the dried-up channel at nighl, by the upper and lower gates (Daniel 5. 30, 31). 25. weapons of bis indignation—the Medes and Persians (Isaiah.
13. 5). 20. from the utmost border— I't;;., of the earth. Or, /rum all sides. [LunoviCL'S de Dieu.] storeliouses tliresitint/ the strongest were used for lliresliing, and as the hxw did not allow tlieir mouth to be muzzled in threshing- (Deuteronomy 25. 4), they waxed wanton with eating. Itollow as bulls—rather, " neigh a.s steeds,' M., " strong ones," a poetical expression for steeds {Note, ch. 8. or, " her houses filled with men and goods." [Michaelis.] When Cyrus took it, the provisions found there were enough to have lasted for many years, as heaps—make of the once glorious city heaps of ruins. Vast mounds of rubbish now mark the site of ancient Babylon. "Tread her as heaps of corn which are wont to be trodden down ia the threshing-floor." [Gkotiu.s.]27. bullocks-j. e.. princes and strong warriors (ch. 4G. 21 ; Psalm 22. 12; Isaiah 34. 7). go down to . . . slaughter—the slaughter-houses lay low beside the river; therefore it is said, "go down;" appropriate to Babylon on the Euphrates, the avenue through which the slaughterers entered the city. 28. declare In Zlon . . . temple—Some Jews "fleeing" from Babylon at 16). [Mauhek.] Di. Your motlicr—Babylon, tlie melropolib' of the empire. Iiiiidcrmoat—marvellous change, that Babylon, once Ine queen of the world, should be now the hindermost of nations, and at last, becoming "a desert,"' coase to be a nation ! 13. (Isaiah l.'j. 20.) 14. Summons to the Median army to attack Babylon, against. . . Lord—by oppressing His people their cause is His cau.se. Also by profaning His sacred vessels (Dan.iel .5. 2).
15. SSioHt—Inspirit one another to the onset with the battle-cry. given . . . lian<l—an idiom for, submi Jled to the conquerors (1 Chronicles 21*. 24, Margin; Lamentations its fall shall tell in Judea how God avenged the cause of Zion and her temple that had been profaned (ch. 52. 13; Daniel 1. 2; 5. 2). 29. archers lit., very many and powei-- fnl ; hence the Hebrew word is used of archcis (Job 16. 13) from the multitude and force of their arrows, according to all that she hath done {yote, v. 15.) proiul against
5. 6). as siie Itatlk tlouv, do unto Uer—just retribution iu kind. She had destroyed many, so must she be destroyed (Psalm 187. 8). So as to spiritual Babylon (Revelation 18.
6. ) This is right, because "it is the vengeance of the Lord;" but this will not justify pci'i'ae revenge in kind (Matthew 5. 44; Romans 12. li)-21); even the Old Testament law forbade this, though breathing a sterner spirit than the New Testament (E.xodus 2;J. 4, 5; Proverbs 25.21,22). IG. Baijyion had the extent rather of a nation than of a tile Loril-not merely cruel towards men (Isaiah 47. 10). 30. (yotc. ch. 49. 2».) in tl»e streets—the Baliylonians were so discouraged by having lost some battles, that they retired within their walls and would notagain meet Cyrus In the field. 31. most proud lit., piridc, i. e., man of pride ; the king of Babylon, visit—punish (v. 27). 33. Israel and city. Therefore grain was grown within the city wall. . . Judah were oppresse<l—He anticipates an objection, in order to answer it : Ye have been, no doubt, " oppressed," therefore ye despair of deliverance; but, remember your " Redeemer is strong," and therefore can and will deliver you. 34:. strong—as opposed to the power of Israel's opi)ressor (Revelation 18. 8). plead . . . cause—as their advocate. Image from a court of justice; appropriate aa God delivers His people not by mere might, but bj' righteousness. His plea against Satan and all their enemies la his own everlasting love, reconciling mercy and justice in the Redeemer's work and person (Micah 7. 9; Zechariah sutticieiit to last for a long siege (AKtsxoTLE, Pol. 3.2; Pliny, 18. 17). Conquerors usually spare agriculturists, out iu tills case all alike were to be "cut oft." for fear of . . . oppressing sword—because of the sword of the oppres.ior. every one to his people—from wliich tliey had been removed to Babylon from all quarters l)y the Chaldean conquerors (ch. 51. 9 ; Isaiah 13.14). 17. lioik«—hostile kings (ch. 4. 7; 49.19). Assyria—(2 Kings 17. G, Siialmaneser; Ezra 4. 2, Esar-haddon.) Nebuclindnezsnr—(2 Kings 24. 10, 14.) 18. puuisli . . . king of Babylon— Nabonidus, or Labynitus. as . . . punislied . . . AsByrian—;-ieiiiiacherib and other kings [Grotius] (2 Kings
3. 1-5 ; 1 John '2. 1). give rest . . . disquiet—There is a play on the similarity of sounds in the two Hebrew verbs, to express more vividly the contrast: " that He may give quiet to the land of Judah (heretofore disquieted by Babylon); but disquiet to the inhabitants of Babylon (heretofore quietly secure)" (Isaiah 14. fj-S). 35-37. The repetition of "A sword" in the beginningof each verse, by the figure anaphora, heightens the effect; the reiterated judgment is universal ; the same sad stroke of the sword is upon each and all connected with guilty Babylon, wise men—(Isaiah
19. 371. i;». (Isaiah 65. 10; Ezekiel 34. 13, 14.) ao. The specification of "Israel," as well as Judah, shows the reference is to times yet to come, iniquity . . . iioiie—not merely idolatry, which ceased among the Jews ever since the Babylonian captivity, but cliiedy their rej(!ctiou of Messiah. As in acnncelled debt, itsliall be as it had never been ; God, for Christ's sake, shall treat them as innocent (ch. 31. 34). Without cleansing away of sin, remission of punishment would be neither to the honour of God nor to the highest interests of the elect, wliom I reserve—the elect " remnant" (Isaiah 1. !)). The "residue" (Zechariah 14.2; 13.8.9). 21. Meratlialm—a symbolical name for Babylon, the doubli/ rebellions, viz., against Ood.
47. 13.) Babylon boasted tliat it was the peouliarseat of wisdom and wise men, especially in astronomy and astrology.
liars-those whom he before termed "wise men," he here calls "liars" (impostors), viz., the astrologers (cf. Isaiah 41. 25; Roinaivs 1. 21-25; 1 Corinthians 1. 20). 37. as women—tlivesled of all manliness (Nahum 3. 13). 38. d»-oug!it—Altering the pointing, this verse will begin as Cf. V. 24, "thou hast striven against the Lord;" and. o. 29, "proud against the Lord." Tlie "doubly" refers to, first, the Assyrian's ojipression of Israel, next, the kindred Chalitean's oppression of ,Iudah (cf. v. 17-20, 33; especially tliethri'e previous verses, "A sword." However, all the pointed MSS. read, "A drought," as English Version. Cyrus turned oil' the waters of the Euphrates into a new channel, and so marched through the dried-up bed into the city (ch. 51. 32). Babylonia once was famed for its corn, which often yielded from one to two hundred-fold.
V. 18). Pekod—(Ezekiel 23. 23); a chief province of Assyria, in which Nineveli, now overthrown, once lay. But, as in Merrilliaint. the allusion is to the meaning of Pckod, viz., visitation ; the inhabitants whose time of deserved visitation in punishment is come; not, however, without reference to the iiow Babylonian province, Pekod. The visitation on Babylon was a following up of that on Assyria, afier tlieia—even their posterity, and all that is [lIiciiODOTU.s.l This was due to its network of watercourses from the Euphrates foi irrigation, traces of winch [LayaiidJ are seen still on all sides, but dry and barren (Isaiah 44. 27). tlieir idols—ZiV., terrors. They are mad after idols that are more calculated to frighten than to attract (ch.51. 41, 17, 52; Daniel 3. 1). Mere bugbears to frighten chi UlnMi with. :i'J. wild beasts of the desert wild cats, remarkable for their liowl. [BocirAUT.] wild beasts of the Ittlatula—jackals {note, Isaiah 13. 21). owls rather, female o.strirhes ; they ilelight in solitary places. still left of Babylon, until the very name is extinct. (OKOTif.s.) Devastate the city, nr/<«?- Its Inhabitants have deserted il. all . . . 1 . . . commanded-by Isaiah (Isaiah
13. 1, Ac). lianimer— J. e., Baby Ion, so called because of its ponderous desli uctive power; justas " Martel," i. e., a little hammer, was the surname of a king of the Franks (Isaiah 14. 0). 24. I—Thou hast to do with God, not merely with men. taken . . . not aware—Heuodotus relates that one half of tlie city was taken before tliose In the other were "aware" of it. Cyrus turned the wateis of 556
Lit., daughters of crying, (,'f. as to spiritual Babylon, Revelation 18. 2. no luore inliabitrd for e\'er—the accumulation of phrases is to express the final and utter ex tiuo*
JEREMIAH LI. against Babylon in Reum rjt of Israel.
The Seiere Judgment of God tlon of Babylon ; fulfilled notimmediately, but by degrees; lrus took away its supremacy. Darius Hystaspes deprived it, when it bad rebelled, of its fortifications. Seleucus Nicanor removed its citizens and wealth to Seleucia, which lie founded in the neighbourhood; and the Parthians removed all tliat was left to Ctesiphon. Nothing but its walls was left under the Roman emperor Adrian. 40. (.Isaiah 13. 19.) Repeated from ch. 49. 18. 41-43. (Cf. by Nebuchadnezzar (Daniel 2. 38) the head representing Babylon is of gold (cf. Isaiah 14. 4). 8, 9, Her friends and confederates, who buhold her fall, are invited to her aid. They reply, her case is incurable, and that they must leave her to her fate. 8. (Isaiah 21. 9; Revelation 14. 8; 18. 2,9.) balm—(Ch. 8.22; 46.11.) 9. We would have healed —We attempted to heal, her judgments her crimes provoking God's "Judgments." [Grotius.] rcacheth unto heaven—(Genesis 18. 21; Jonah 1. 2; Revelation 18. 5.) Even the heathen nations perceive that her awful fall must be God's judgment for her crying sins (Psalm 9. 16; ch.C. 22-24.) The very language used to describe the calamities which Babylon inflicted on Zion is that here employed to describe Babylon's own calamity Inflicted by the Jtedes. Retribution in kind, kings—the allies and Batraps of the various provinces of the Medo-Persian empire; Armenia, Hyrcaiiia, Lydia, &c. coasts—the remote parts. 42. cnicl—the cliaracter of the Persians, and even or Cyrus, notwithstanding his wish to be thought magnanimous (Isaiah 13. IS), like a man—so orderly and
64. 9). 10. Next after the speech of the confederates of Babylon, comes that of the Jews celebrating with thanksgivings the promise-keeping faithfulness of their covenant God. brought forth, Ac-(Psalm 37. 6.) our righteousness—not the Jews' merits, but God's faithfulness to Himself and to His covenant, which constituted the "righteousness" of His people, i. e., their justification in their controversy with Babylon, the cruel enemjof God and His people. Cf. ch. 23. 6, "The Lord our righteousness;" Micah 7. 9. 7'hcir righteousness is His righteousness, declare In Zion—(Psalm 102. 13-21.) 11. Make bright lit., pure. Polish and sharpen, gather lit., fill: imitt'd is their "array," that the whole army moves to battle as one nia?!. (Grotics.] 43. hantls waxed feeble —attempted no resistance; immediately was overcome, as IlF.r.oDOTrs tells us. 44-46. Repeated mainly from ch.49. 19-21. The identity of God's principle in His dealing witli Edom, and in that with Babylon, is implied by the Bimilarity of language as to both. 46. cry . . . among the nations—In Edom's case it is, "at the cry the noise thereof was heard in the Rfd Sea." The change implies the wider extent to which the crash of Babylon's downi. e., gather in full number, so that none be wanting. So, "gave in full tale" (1 Samuel 18. 27). Gesexius, not so well, translates, " Fill with your bodies the shields" (cf. Song of Solomon 4. 4). He means to tell the Babylonians, Make what preparations you will, all will be in vain (cf. ch. 46. fall shall be heard.
3-6). kings of . . . Medes—He names the Medes rather than the Persians, because Darius, or Cyaxares, was above Cyrus in power and the greatness of his kingdom, temple— (Ch. 50. 28.) 13. With all your efforts, your city shall be taken, standard—to summon the defenders together to any point threatened by the besiegers. 13. waters—(F.
CHAPTER LI.
Ver. 1-64. Contixuatiojt of the Prophecy against Babyi-on begun in chap. 50. 1. In tlie midst of them that rise . . . against me lit., in the heart of them, &c.
32, 36; Note, Isaiah 21. 1.) The Euphrates surrounded the Cf. Psalm 46. 2, " the midst of the sea," Margin, "theheart of the seas;" Ezekiel 27. 4, Margin; Matthew 12. 40. In the centre of the Chaldeans. "Against me," because they persecute my people. The cabalistic mode of Interpreting Hebrew words (by taking the letters in the Inverse order of tlie alphabet, the last letter representing the first, and 80 on, ch. 25. 26) would give the very word Chaldeans here; but tlie mystical method cannot be intended, as " Babylon" is plainly so called in the immediately preceding parallel clause, wind—God needs not warlike weapons city, and being divided into many channels foimed Islands. Cf. as to spiritual Babylon " waters," i. «., "many peoples," Revelation 17. 1, 15. A large lake also was near Babylon, measure lit,, cubit, Vfhich was tlie most common measure, and therefore is used for a measure in general. The time for putting a limit to thy covetousness. [Gesenius.] There is no "and" in the Hebrew: translate, " thine end, the retribution for thy covetousness." [Grotius.] Mauber takes the image to be from weaving: " the cubit where thou art to be cut off;" for the web is cut off, when the required number of cxibits is completed (Isaiah .38. 12). 14. by himself— by His soul (2 Samuel to " destroy" His foes ; a wind or blast is suflicient ; though, 110 doubt, the "wind" here is the invading host of Medes and Persians (ch. 4. 11; 2 Kings 19. 7). a. fanners—(iVote,
15. 21; Hebrews 6. 13). till . . . with caterpillars—locusts (Nahum 3. 15). Numerous as are the citizens of Babylon, the Invaders shall be more numerous. 15-19. Repeated from ch. 10. 12-16 ; except that " Israel" is not in the Hebrew of V. 19, which ought, tlierefore, to be translated, "He is the Former of all things, and (therefore) of the rod of His inheritance" (i. e., of the nation peculiarly his own). In ch. 10. the contrast is between the idols and God; here it ch. 15. 7.) The fanners separdte the wheat from the chaff; 80 God's judgments shall sweep away guilty Babylon as chaff (Psalm 1. 4). 3. Against him that bendeth viz., the botv, i.e., the Babylonian archer, let tlie archer bend— i.e., the Persian archer (ch. 50. 4). The Chaldean version and .Terome, by changing the vowel points, read, "Let not him (the Babylonian) who behdeth his bow bend it." But the close of the verse is addressed to the Median invaders, therefore it is more likely that the first part of the verse is addressed to them, as in English Version, not to the Babylonians, to warn them against resistance as vain, as In the Chaldean version. The word bend is thrice repeated: "Against him that bendeth let him that bendeth bend," is between the power of populous Babylon and that of God: "JTiow dwellest upon many waters" (v. 13); but God can, by merely "uttering His voice," create "many waters" (v. 16). The "earth" (in its material aspect) is the result of His "power;" the "world" (viewed in its orderly system) is the result of His "wisdom," &c. (u. 15). Such an Almighty Being can be at no loss for resources to effect His purpose against Babylon. 20. (Note, ch. 50. 23.) "Break in pieces" refers to the "hammer" there (cf. Nahum 2. 1, Margin). The club also was often used by ancient warriors. 22. old and young—(2 Chronicles 3<i. 17.) 24. The detail of particulars (v. 20-23) is in order to express the Indiscriminate slaughters perpetrated by Bal)ylon on Zion, which, in Just retribution, are all to befall herself to imply the utmost straining of the bow. 4. {Notes, ch.
49. 26 ; 50. 30, 37.) 5. forsakena widow (Hebrew). Israel is not severed from her husband, Jehovah (Isaiah 54.
5-7), by a perpetual divorce, though . . . sin—though the land of Israel has been filled with sin, t. e., with the punishment of their sin, devastation. But, as the Hebrew means for, or and thenfore, not though, translate, "and therefore their (tlie Chaldeans') land has been filled with (the penal consequences of) their sin." [Grotius.] 6. Warning to the Israelite captives to flee from Babylon, (ch. 50, 15, 29). In your sight—addressed to the Jews. 25. destroying mountain—called so, not from its position, lest they should be involved in the punishment of her "Iniquity." So as to spiritual Babylon and her captives (Revelation IH. 4). 7. Babylon Is compared to a cup, because she was the vessel In the hand of God, to make drunken with His vengeance the other peoples (ch. 13. 12; for it lay low (11.13; Genesis 11. 2, 9), but from its eminence above other nations, manv of wliicli it had "destroyed ;" also, because of its lofty palaces, towers, hanging gardens resting on arches, and walls, fifty roynl cubitus broad and two hundred liigli. roll thee down from the rocks—i.e., from thy roek-like fortifications and walls, burnt mountain—(Revelation 8. 8.) A volcano, which, after 657
25. 15, 16). Cf. as to spiritual Babylon, Revelation 14. 8; 17.
4. The cup Is termed "golden," to express the splendour and opulence of Babylon ; whence also in the Image seen
The Severe Judgment of God JEREMIAH LI. against Babylon, in Revenge of Israel,
14. 15, 18). Si. me—Zion speaks. Her groans are what bring down retriliution in kind on Babylon (ch. 50. 17; Psalm 102. 13, 17, 20). empty vessel—he has drained me out. dragon — the serpent often "swallows" its prey whole. Or a sea monster. [Grotius.] filled Ills belly . . . cast uic out—lilie a beast, which, having "filled" himself to .satiety, "casts out" liie rest. [Calvin.] After filling all his storehouses with my goods, he has cast me out of this land. [Giiorius.) 35. my tleshwhich Nebuchadnezzar hath "devoured" (y. 31). Zion thus calls her kinsmen (Romans 11. 14) slain throughout the country or carried captives to Babylon. [Grotius.] Or, as " my blood" follows, it and " my tlesh" constitute the whole man: Zion, in its totality, its citizens, and all its substance, have been a prey to Babylon's violence (Psalm 137. 8). 36. plead . . . cause—(Ch. oU 34.) sea—the Euphrates (t>. 13; ch. 50. 38). Cf. Isaiah 19. 5, " sea," i. e., the Nile (Isaiah 21. 1). 37. (Ch. having spent itself In pouring Its "destroying" lava on all tlie country around, falls into the vacuum, and becomes extinct, the surrounding "rocks" alone marking where the crater had been. Such was the appearance of Babylon after its destruction, and as the pumice stones of the volcano are left in their place, being unlit for building, so Babylon should never rise from its ruins. 30. comer . . . stone . . . foundations—The corner-stone was'lhe most important one in the building, the foundation-stones came next in importance (Ephesians 2. 20). So the sense is, even as there sliall be no stones useful for building left of thee, so no leading pri/jce, or governors, shall come forth from thy inhabitants. 37. (Ch. 50. 29.) As in i: 12 the Babylonians were told to "set up the standard," so here her foes are told to do so: the latter, to good purpose; the former, iu vain. Ararat—Upper or Ma,jor Armenia, the regions about Mount Ararat. Mlnnl—Lower or Lesser Armenia. Rawlinson .says that Van was the capital of Minni. It was conquered by Tettarrassa, the general of Tetembar II., the Assyrian king whose wars are recorded on the black obelisk now in the British Museum. AscUenaz — a descendant of Japhct (Genesis 10. 3), who gave his name to tlie sea now called the Black Sea; the region bordering on it is probably here meant, viz., Asia Minor, including places named Ascnnin in Phrygia and Bithynia. Cyrus had subdued Asia Minor and the neighbouring regions, and from these drew levies iu proceeding against Babylon, rowgli caterpillars—the horsemen in multitude, and iu appearance bristling witli javelins and with crests, resemble "rough caterpillars." or locusts of the hairy-crested kind (Nahum
50. 2t), 39 ; Revelation 18. 2). 38, 39. The capture of Babylon was ellected on the night of a festival in honour of its idols, roar . . . yell— the Babylonians were shouting in drunken revelry (cf. Daniel 5. 4). 39. In their heat I will make tlieir feasts—In the midst of their being lieatetl with wine I will give tlieni" their" potions,—averydiU'e rent cup to drink, but one which is their due, the wine-cup of my stupefying wrath (ch. 25. 15; 49. 12; Isaiah 51. 17; Lamentations 4. 21). rejoice, aikd sleep . . . perpetual, itc—that they may exult, and iu the midst of their jubilant exultation .sleep the sleep of death {v. 57 ; Isaiah 21. 4. 6). 41. Slieshaeh—Babylon (cf. Note, ch. 25. 26). Called so from the goddess Sliach, to whom a five days' festival was kept, during which, as in the Roman Saturnalia, the most unbridled licentiousness was permitted; slaves ruled their masters, and iu every house one called Zogan, arrayed in a royal garment, was chosen to rule all the rest. He calls Babylon "Sheshach," to imply that it was during this feast the city was taken. [Scaliger.] 43. The sea—The host of Median invaders. The image (cf. ch. 47. 2; Isaiah
3. 15). 3«. kings of . . . Jledes—(i'. 11.) The satraps and tributary kings under Darius, or Cyaxares. liis dominion —the king of Media's dominion. 39. land shall tremble. . . every purpose of . . . Lord shall be performed— elegant antithesis between the trembling of tlie land or earth, and tlie stability of "every purpose of the Lord"
8. 7, 8) is appropriately taken from the Euphrates, which, overflowing in spring, is like a "sea" near Babylon {v, 13) (cf. Psalm 46. 1-3). 30. forborne to tight—for the city was not taken by force of arms, but by stratagem, according to tlie counsel given to Cyrus by two eunuchs of Belshazzar who deserted, remained in . . . holds—not daring to go forth to fight; many, with Nabonidus, withdrew to the fortified city Borsippa. 31. (JV'ofc, ch. 50, 24.) One post—One courier after another shall announce the capture of the city. Tlie couriers despatched from the walls, where Cyrus enters, shall "meet" those sent by the king.
32, 3ti). 4:3. Her cities—The cities, her dependencies. So, "Jerusalem and the cities tliereof" (ch. 34. I). Or, Ihe "cities " are the inner and outer cities, the two parts .into which Babylon was divided by the Euphrates. [Gkot. us,] 44. Bel . . . swallowed—in allusion to the manysaciifices to the idol which its priests pretended it swallowed at night; or rather, the precious gifts taken from other nations and offered to it (wjiich it is said to have "swallowed;" cf. "devoured," "swallowed," v. 34; ch. 50. 17), wiiich it should have to disgorge (cf. v. 13; ch. 50. 37). Of these gifts were the vessels of Jehovah's temple in Jerusalem (2 Chronicles 36. 7 ; Daniel 1. 2). The restoration of these, as foretold here, is recorded, Ezra 1. 7-11. flow—as a river; fitly depicting the influx of pilgrims of all "nations'' to tlie idol. 45, 46. (Note, v. 6.) 46. And lest—Cf., lor tiie same ellipsis. Genesis 3. 22; Exodus 13. 17; Deutex'- onomy 8. 12. " And in order that your heart may not faint at the (first) rumour" (of war), I will give you some intimation of the time. In the first " year" there shall " come a rumour" that Cyrus is preparing for war against Babylon. "After tliat, in another year, shall come a rumour,"
Their confused running to and fro would result from the sudden panic at the entrance of Cyrus into the city, which he had so long besieged ineffectually; the Babylonians had laughed at his attempts, and were feasting at tlie time without fear, taken at one end — which was not known for a long time to the king and his courtiers feasting in tlie middle of the city ; so great was its extent that, wlicn the city was already three days in the enemy's hands, the fact was not known in some parts of the city. [Akistoti.e, Pol. 3. 2.] 33. passages are stopped — tlie guarded fords of the Euphrates are occupied by tlie enemy (Note, cli. 50. 3S). reeds . . . burned— the marsh. After draining off the river, Cyrus "burned" the stockade of dense tVec-Iike "reeds" on its banks, forming the outworks of the city's fortifications. The Iniriiiiig of these would give the appearance of the marsh or river Itself being on " fire." .13. like b threslting-floor, it Is time to thresh her—rather, " like a threshing-floor at the time of Uucsliiiig," or "at the time when it is trodden." The treading, or threshing, is here put before the harvest, out of the natural order, because the prominent thought is the treading down or destruction of Baiiylon. In the East the treading out of the corn took place only at liarvest-time. B.abylon is like a threshing-floor not trodden for a long time; l)ut the time of harvest, when her citizens shall be trodden under foot, shall come. [Caivin.] " Like a threshing-floor full of corn, so is Babylon now full of riches, but the time of harvest shall come, when all her prosperity shall be cut off." [Ludovicus de Dieu.] Gkotius distinguishes the "harvest" from the " tlireshlng ;" the lormer is the slaying of her citizens, the latter the plunging and destruction of the city (cf. Joel 3. 13; Uevelatlon 558 viz., that Cyrus is approaching, and has already entered Assyria. Then is your time to "go out" 45). Babylon was taken the following or third year of Belsliazzar's reign. [Grotius.] violence in the laud — of Babylon (Psalm 7. 10). ruler against ruler—or, " ruler upon ruler," a continual change of rulers in a short space. Belshazzar and Nabonidus, supplanted by Darius or Cyaxares, who is succeeded by Cyrus. 47. Grotius translates, "Because llien (viz., on tlie third year) tlie time shall have come, that," <fcc. confoundetl—at seeing their gods powerless to lielp them, her slain— In retribution for " JsraeP* slain" (V. 49) who fell by her hand. GuoTius translates, "lior dancers," as in Judges 21.21,23; 1 Samuel IS. 6, the same Hebrew word is translated, alluding to the dancing revelry of the festival during which Cyrus took Babylon. 48. heaven . . . cnrth . . . sing for Babylon- (Isaiah
II. 7-13; 44. 23; Revelation 18. 20.) 49. caused ... to fall — lit., has been for the falling, i. e., as Babj-lon made
Jern.ridh Delivers lh!s Pr.jphecy to Semiak. JEREMIAH LII. Jermalem Besieged and Takert, the Euphrates, a symbol of Bahj-lon's fate, no doubt ha retained llii' siih.slaucc in memory, so as to l)e able orally this its one aim to fill nil places with the slain of Israel, so at liiil)ylon shall all the slain of thai whole hmd to comnumicate il to his country men. went with Zedekiah— Ratlier, "in l)ehaH of Zedckiah;" sent by Zede- (not as E:i(/li.'sh Verxlon, "of all the enrlh"). [JIaUKER.] Henukiwox traiishites, "Babylon also shall fall, ye slain of Isrnol. Those also of Babylon shall fall, O ye kiali to api)i'ase Nebuchadnezzar's anger at his revolt. [Calvin.] fourth year—so tliat Jercmiali's prediction
Slain of all the eai-th." But, "in the niidst of her," v. of Bal)ylon's downlall was thus solrmnly written, and sealed by a symbolical action, six whole years before the capture of Jerusalem by t!ie Babylonians, quiet prince
47, plainly answers to "at Babylon," v. -I'J, Enfjlish Vertion. 50. esicnpetl . . . sword— i-fz., of the Meiles. So great will he the slaughter that even some of God's people
—CI'. 1 Chronicles 22. 9, "a man of rest." Seralah was not one of the courtiers hostile to God's prophets, but "quiet" and docile; ready to execute Jeremiah's commission, notwithstanding the risk attending it. Glassiu.s translates, "prince of Menuchah" (cf. 1 Clironicles 2.52, Margin). Mauker translates, "commander of the caravan," on whom it devolved to appoint the resting-place for the shall be involved in it, as they had deserved, afar off— though ye are banished far olT from where ye used formerly to worship God. let Jcrnsalem come Into your mind—whilst in exile remember your temple and city, 60 as to prefer th<-m to all the rest of the world wherever ye may be (Isaiah 02. 6). 51. The prophet anticipates the Jews' reply; I know you will say in despair, "We are confounded," &<. " Wherefore (God saith to you) behold, night. £«f/Z(s7i Fe?-«ion suits the context best. 01. read not in public, for the Chaldeans would not have understood Hebrew; but in private, as is to be inferred from I will," &c. (V. 52). [Calvin.] I prefer taking v. 51 as the prayer which the .Tews are directed to otter in exile {v. 50), "let Jerusjilem come into your mind" (and say in prayer his addressing himself altogether to God {v. 02). [CALvm.] 62. O Lord, thou—and not merely Jeremiah or any man to God), "We are fonfounded." This view is confirmed by Psalm 44.15,18; 79.4; 102.17-20; Isaiah 62.6,7. for strangers—the " reproach," which especially has stung is the author of . this propliecy; I therefore here in thy presence embrace as true all that I read. 63. bind a stone, (tc—(Revelation IS. 21.) So the Phoceans in leaving us, IS when they taunted us with the fact that they had burned the temple, our peculiar glory, as though our retheir country, when about to found Marseilles, threw lead into the sea, binding themselves not to return till the lead should swim. 64. they shall be weary—the Babylonians shall be worn out, so as not to be able to recover their strength. Thus far . . . Jeremiah—Hence it is to be inferred that tlie last chapter is not included in Jeremiah's writings, but was added by some inspired man, mainly from 2 Kings 24. 18 to ch. 25., to explain and confirm what precedes. [Calvin.] ligion was a thing of naught. 53. Wherefore—Because of these sighs of the Jews directed to God (v. 21). I . . . jiidgment upon . . . Images—in opposition to the Babylonian taunt that Jehovah'.s religion was a thing of naught, since they had burned His temple (v. 51): I will show that, though I have thus visited the Jews' neglect of me, yet those gods of Babylon cannot save themselves, much less their votaries, who shall "through all her land" lie and "groan" with wounds. 53. Cf. Obadiah 4 as to Edom (Amos 9. 2). TKoiigh . . . yet from me—We
CHAPTER LII. are not to measure God's power by what seems to our Ver. 1-34. Written by some other than Jeremiah (PROBABLY Ezra) as an Hi.storical Supplement to the Previous Prophecies (Note, ch.51. 64). Jeremiah, having already (chs. 39., 40.) given the history in the proper place, was not likely to repeat it here. Its canonperceptions natural or probable. 55. great voice—where once was the yreat din of a mighty city, there shall be the silence of death. [Vatablus.] Or the "great voice" of the revellers {v. 38, 39; Isaiali 22. 2). Or the voice oi mighty boasting [Calvix] (cf. v. 53). Ker waves—" when" her calamities shall cause her to give forth a widely different "voice," even such a one as the waves give that lash the shores (V. 42). [Guotius.] Or " when" is connected thus ical autliority as inspired is shown by its being in the LXX. version. It contains the capture and burning of Jerusalem, &c., Zedckiah's punishment, and the better treatment of Jehoiachin under Evil-merodach, down to his death. These last events were probably subsequent to Jeremiah's time. 3. tlirough . . . anger of . . . Lord " the great voice" in her, when her " waves," &c. (cf. v. 13). Calvin translates, "their waves," i.e., the Medes bursting on her as impetuous waves; so ti. 42. But the parallel, "a great voice,;' belongs to her, therefore the "wave"- like " roar" of " their voice" ought also belong to Tie?- (cf.
. . . Zedeklah rebelled—His "anger" agaii>st Jerusalem, determining Him to "cast out'' His people "from His presence" heretofore manifested there, led Him to permit Zedekiah to rebel (2 Kings 2:3. 26, 27; cf. Exodus 9. 12; 10. 1; Romans 9. 18). That I'ebellion, being in violation of his oath "by God," was sure to bring down God's vengeance
V. 54). The "great voice" of commercial din, boasting and feasting, is "destroyed;" but in its stead there is the wave-like roar of }ier voice in her "destruction" (v. 54). 56. taken—when they were least expecting it, and in such a way that resistance was impossible. 57. (Ver. 39; Daniel 5. 1, itc.) 58. broad walls—eighty-seven feet broad [RosENMULLEK] ; fifty cubits [Grotius]. a chariot of four horses abreast could meet another on it without collision. The walls were two hundred cubits high, and four hundred and eighty-five stadia, or sixty miles in extent, gates—one hundred in number, of brass ; twenty-five on each of the four sides, the city being square; between the gates were two hundred and fifty towers. Berosus says triple walls encompassed the outer, and the same numljer the Inner city. Cyrus caused the outer walls to be demolished. Taking the extent of the walls to be three hundred and sixty-flve stadia, as Diodorus states, it is said two hundred thousand men completed a stadium each day, so tliat the whole was completed in one year, labour ... In the lire—The event will show that the builders of the walls have "laboured" only for the "fire" In which they shall he consumed. "In the fire" answers to the parallel, " burned with fire." Translate, "shall have laboured in vain," &c. Cf. Job 3. 14, "built desolate places (2 Chronicles 36. 13; Ezekiel 17. 15. 16, 18). 1. forts—Rather, towers of wood [Kimchi], for watching the movements of the besieged from the height, and annoying them with missiles. 7. (Note, ch. 39. 4.) 9. gave judgment upon him—as guilty of rebellion and perjury (v. 3; cf. Ezekiel
23.24). 11. Ezekiel 12.13: "I will bring him to Babylon, yet shall he not see it." prison lit., the house of visitations, or punishments, t. e., where there was penal work enforced on the prisoners, as grinding. Hence LXX. render it "the house of the mill." So Samson, after his e,ves were put out, "ground" in the Philistine prisonhouse (Judges 16. 21). 12. tenth day—but in 2 Kings 25. 8, it is said "the seventh day." Nebuzaradan started from Riblah on the "seventh" day, and arrived in Jerusalem on the " tenth" day. Seeming discrepancies, when cleared up, confirm the genuineness of Scripture; for they show there was no collusion between the writers; as in all God's works there is latent harmony under outward varieties. 13. all the houses . . , and all tlie houses of the great—the "and" defines what iiouses especially are meant, viz., the houses of the great men. 15. poor of for themselves," i. e., grand places, soon about to be desolate ruins. Jeremiah has In view here Habakkuk 2. 1.3. 60-64:. A special copy of the prophecy prepared by Jeremiah was delivered to Seralah, to console the Jews in their Babylonian exile. Though be was to throw It into . . . people—added to the account in 2 Kings 25. 11. "The poor of the people" are of the city, b,s distinguished from " the poor of the land," i. e., of the country. 17. brakethat they might be more portable. Fulfilling the pro-
Introduction. LAMENTATIONS. Introduction. recruits. Rawlinson observes, the Assyrian records are free from the exaggerated expressions found in the Egyptian. A minute account was taken of the spoil. Two "scribes of the host" ai-e seen in every bas-relief, writing down the various objects brought to them : tlie heads of the slain, the prisoners, cattle, sheep, &c. 3S. seventh year—in 2 Kings 24. 12, 14, 16, it is said "the eighth year" of Nebuchadnezzar. No doubt it was in part about tlie end of the seventh year, in part about the beginning of the eighth. Also in 2 Kings 24., 10,000 (ti. 14), and 7000 men of might, and 1000 craftsmen {v. 16), are said to have been carried away. But here 3023. Probably the latter 3023 were of the tribe of Judah, the remaining 7000 out of the phecy (ch. 27. 19). See 1 Kings 7. 15. 23, 27, 50. Nothing is so particularly related here as the carrying away of the articles in the temple. Tlie remembrance of their beauty and preciousness heightens tlie bitterness of tlieir loss, and the evil of sin which caused it. brass . . . l>i-azen— rather copper . . . of copper. 18. (Exodus 27. 3.) 19. of gold in gold—implying that the articles were of solid gold and silver respectively, not of a different metal inside, or alloyed. [Grotius.] Whole: not breaking them as was done to the brass (v. 17). 30. bulls . . . under tlie bases—but the bulls were not "under the bases," but under the sea (1 Kings 7. 25, 27,38); the ten bases were not under the sea, but under the ten lavers. In English Ver-
10,000 were of the other tribes, out of which many Israelsion, "bases," therefore, must mean the lower parts of the sea under which the bulls were. Rather, translate, " the bulls were in th/; place of (i. e., by way of; so the Hebrew, ites still had been left in the land. The 1000 "craftsmen" were exclusive of the 10,000, as appears, by comparing 2 Kings 24. 14 with v. 16. Probably the 3023 of Judah were 1 Samuel 14. 9), bases," or supports to the sea. [Buxtorf.] So IjXX. 2 Kings 25. 16 omits the "bulls," and has "and the bases;" so Grotius here reads "thebulls(which were) under (the sea) and the bases." 31. eighteen cnblts—but in 2 Chronicles 3. 15, it is "thirty-five cubits." The discrepancy is thus removed. Each pillar was eighteen common cubits. The two together, deducting the base, •were thirty-five, as stated in 2 Chronicles 3. 15. [Grotius.] Other ways, e. g., by reference to the difference between the common and the sacred cubit, are proposed : though we are not able positively to decide now which is the true way, at least those proposed to show that the discrepancies are not irreconcilable. 33. live cnbits — so 1 Kings first removed In the end of "the seventh year;" the 7000 and 1000 craftsmen In the "eighth year." This was at the first captivity under Jeholachin. 39. eightcentit year— when Jerusalem was taken. But in v. 15, and 2 Kings 25.
8, " the nineteenth year." Probably it was in the end of the eigliteenth and the beginning of the nineteenth. [Lyra.] eight hnndred and thirty and t*TO—the most illustrious persons are meant, who no doubt were carried away first, in the end of the eighteenth year. 30. Not recorded in Kings or Chronicles. Probably it took place during the commotions that followed the death of Gedaliah (ch. 41. 18; 2 Kings 25. 26). four thousand and six hundred—The exact sum-total of the numbers specified here, viz., 3023, 832, 74.5, not including tlie general multitude, and the women and children (v. 15; ch.o9. 9; 2 Kings
7. 16. But 2 Kings 25. 17 has "three cubits." There were two parts in the chapiter: the one lower and plain, of two cubits; the other, higher and curiously carved, of three cubits. The former is omitted In 2 Kings 25. 17, as belonging to the shaft of the pillar; the latter alone is there mentioned. Here the whole chapiter of five cubits Is referred to. 33. on a side lit. (on the side), towards the air or ifind, i. e., the outside of the capitals of the pillars conspicuous to the eye, opposed to the four remaining pomegranates which were not seen from the outside. The pomegranates here are ninety-six; but In 1 Kings 7.20 they are 200 on each chapiter, and 400 on the two (2 Chron-
25. 11). 31. (2 Kings 25. 27-30.) Ave and twentieth day— but in 2 Kings 25. 27, it is " the twenty-seventh day." Probably on the twenty-fifth the decree for his elevation was given, and the preparations for it made by releasing him from prison ; and on the twenty-seventh day it was carried into effect. Evil-merodach—son and successor of Nebuchadnezzar [Lyra]; and the Hebrew writers say, that during Nebuchadnezzar's exclusion from men among beasts Evil-merodach administered the government and that when Nebuchadnezzar at the end of seven yeai-s was restored, hearing of his son's misconduct, and tliat he had exulted in his father's calamity, he tlirew liim into prison, where the lattermet Jeconiah and contracted a friendship with him, whence arose tlie favour wliich subsequently he showed him. God, in his elevation, rewarded liis having surrendered to Nebuchadnezzar (cf. ch. 38.17 with 2 Kings 24.12). lifted up . . . head—(Cf. Genesis 40.13,20; PsalmS.S; 27.6.) 33. set Iiis tltrone above—a mark of respect, the kings— ihe Hebrew text reads (the other) "kings." "The kings" is a Masoretio correction. 33. changed . , . garments—gave him garments suitable to a king, did . . . eat bread before liim—(2 Samuel 9. 13.) 3*. every day a portion—rather, "Us portion," Margin (cf. Margin, 1 Kings 8. 59). icles 4. 13). It seems there were two rows of them, one above tlie other, and in each row 100. They are here said to be ninety-six, but presently after 100, and so in 1 Kings
7. 20. Fowr seem to have been unseen to one looking from one point; and the ninety-six are only those that could be seen [Vatarlus]; or, the four omitted here are those separating the four sides, one pomegranate at each point of separation (or at the four comers) between the four sides. [Grotius.] 34. Seraiali—different from the Seraiah (cli. 51. 59), son of Neriah. Probably son of Azarlah (1 Chronicles 6. 14). Zephanlah—son of Maaseiah {Notes, ch. 21. 1 ; 29. 25). 35. seven men—but in 2 Kings 25. 19 It is "five." Perliaps two were less Illustrious persons and are therefore omitted, principal scribe of the host^(Isaiah
33. 18.) His oflice was to preside over the levy and enroll
THE LAMENTATIONS OF JEREMIAH.
INTRODUCTION.
In the Hebrew Bible these Elegies of Jeremiah, five In number, are placed among the Chetuvim, or Holy Writings ("the Psalms," Ac, I.uke 24. 44), between Ruth and Eccleslastos. But though in classification of compositions it belongs to the Chetuvim, it probably followed the prophecies of Jeremiah originally. For thus alone can we account for tlie prophetical hooks being enumerated by Josephu.s (c. Apion) as thirteen: he must have reckoned Jeremiah and Lamentations' .as one book, as also .Judges and Ruth, the two books of Samuel, Ac, Ezra and Nehemlah. The Lamentations naturally follow the book which sets forth the circumstances forming the subject of the Elegies. Similar lamentiitioiis occur 2 Samuel 1.19, Ac. ; 3. .33. The Jews read It In their synagogues on the ninth of the month Ab, which Ik a fast for the destruction of their holy city. As in 2 Chronicles 35. 25, " lamentations" are said to have been " in-lttcn" by Jeremiah on the death of Josiah, besides it having been made "an ordinance lu Israel" that "singing 660
27it Miserable State of Jerusalem, LAMENTATIONS I. by Reason of her Sin. women" should "speak" of that king in lamentations; Josephcts {Antiquities 1. 6), Jerome, &c., thought that they are contained in tlie present collection. But plainly the subject here is the overthrow of tlie Jewisli city and people, as the I>XX. expressly state in an introductory verse to their version. Tlie probability is that tliere is embodied la these Lamentations much of the language of his original Elegy on Josiali, as 2 Chronicles 3-5. Ii5 states ; but it is now
to tlie more universal calamity of tlie whole state, of which Josiah's sad deatli was the forerunner. Thus
Ct. 4. 20, originally applied to Josiah, was " written," in its subsequent reference, not so much of hiin, as of the i/irone of Juduh in general, the last representative of which, Zedekiah, had just been carried away. The language, wliit h is true of good Josiah, is too strong in favour of Zedekiah, except wlien viewed as representative of the crown in general. It was natural to embody the language of the Elegy on Josiah In the more general lamentations, as his death was the presage of the last disaster tliat overthrew the throne and state.
The title more frequently gi ven by the Jews to these Elegies is," How" {Hebrew, Eechah), from the first word, as the Pentateuch is similarly called by the first Hebrew word of Genesis 1. The LXX. call it " Lamentations," from whom we derive the name. It refers not merely to the events which occurred at the capture of the city, but to the sufferings of the citizens (the penalty of national sin) from the very beginning of the siege; and perhaps from before it, under Manasseh and Josiah (2 Chronicles 33. H ; 35.20-2.")); under Jehoahaz, Jehoiakim, and Zedekiah (2 Clironicles 36. 3, -1, 6,7, 10, 11, &c.). LowTH says, "Every letter is written with a tear, every word the sound of a broken heart." The style is midway between the simple elevation of prophetic writing and the loftier rhythm of Moses, David, and Habakkuk. Terse conciseness marks the Hebrew original, notwithstanding Jeremiah's dif Tuseness in his other writings. The Elegies are grouped in stanzas as they arose in his mind, without any artificial system of arrangement as to the thoughts. The five Elegies are acrostic: each is divided into twenty-two stanzas or verses. In the first three
Elegies the stanzas consist of triplets of lines (excepting Elegy 1. 7, and 2. 19, which contain each four lines) each beginning with the letters of the Hebrew alphabet in regular order (twenty-two in number). In three instances (Elegy
2, 16, 17 ; 3. 16-51 ; 4. 16, 17) two letters are transposed. In the third Elegy, each line of the three forming every stanza begins with the same letter. The stanzas in the fourth and fifth Elegies consist of two lines each. The fifth Elegy, though having twenty-two stanzas (the number of letters in the Hebrew alphabet), just as the four first, yet is not alphabetical; and its lines are shorter than those of the others, whicli are longer than are found in other Hebrew poems, and contain twelve syllables, marked by a c»sura about the middle, dividing them into two somewhat unequal parts. The alphabetical arrangement was adopted originally to assist the memory. Grotius thinks the reason for the inversion of two of the Hebrew letters in Elegy 2. 16, 17 ; 3. 46-51 ; 4. 16, 17, is, that the Chaldeans, like the Arabians, used a dlflferent order from the Hebrews ; In the first Elegy, Jeremiah speaks as a Hebrew, in the following ones, as one subject to the Chaldeans. This is doubtful. timid and fleet, especially when seeking and not able to " find pasture." Zain, T. 7. remembered—rather, remem-
CHAPTER (ELEGY) I.
Ver. 1-22. Aleph, K. !• how U she . . . widow I she that was great, &o.—English Version is according to the accents. But the members of each sentence are better balanced in antithesis, thus, "how is she that was great among the nations become as a widow ! (how) she who was princess among the provinces (i.e., she who ruled over the surrounding provinces from the Nile to the Euphrates, Genesis 15.18; 1 Kings 4. 21; 2 Chronicles 9.26; Ezra 4.20) become tributary!" [Maurer.] sit—on the ground; the posture of mourners (ch. 2. 10 ; Ezra 9. 3). The coin struck on the taking of Jerusalem by Titus, representing Judea as a female sitting solitary under a palm tree, with the Inscription, " Judsea Capta," singularly corresponds to the image here; the language therefore must be prophetical of her state subsequent to Titus, as well as referring retrospectively to her Babylonian captivity. Beth, 23. In the ulght—even in the night, the period of rest and oblivion of griefs (Job 7. 3). lovers . . . friends—the heathen states allied to Judah, and their idols. The idols whom she "loved" (Jeremiah 2.20-25) could not comfort her. Her former allies womW not: nay, some" treaciierously" joined her enemies against her (2 Kings 24.2,7; Psalm 137.7). Oimel, J. 3. (Jeremiah 52. 27.) because of great servitude—i. e., in a state "of great servitude," endured from the Chaldeans. "Because" is made by Vatablus indicative of the cause of her captivity, viz., her having "afflicted" and unjustly brought Into "servitude" the manumitted bond-servants (Jeremiah 31. 8-22). Maurer explains it, "Judah ha,s left ?ter land (not literally " gone into captivity") because of the yoke imposed on it by Nebuchadnezzar." no rest—(Deuteronomy 28. 64, 65.) overtooli: her between . . . straits—image from robbers, who in the East intercept travellers at the narrow passes in hilly regions. Daleth, ^. 4. feasts—the passover ; pentecost, or the feast of weeks; and the feast of tabernacles, gates— once the pla<'e of concourse. He, T\. 5. the chief—rule her (Deuteronomy 28. 43; 44). adversaries . . . prosper; for the Ijord, &c.—all the foe's attempts must have failed, had not God delivered His people into their hands (Jeremiah bers, now, in her afflicted state. In the days of lier j)rosperity she did not appreciate, as she ought, the favours of God to her. Now, awakening out of her past lethai gj', slie feels from what high privileges she has fallen, when her people fell, &c. i. e., after which days of prosperity "her people fell." moclt at her Sabbaths—the heathen used to mock at the Jews' Sabbath, as showing their idleness, and term them Sabbatarians (Martial, 4. 4). Now, said they ironically, ye may keep a continuous Sabbatli. So God appointed the length of the captivity (seventy years) to be exactly that of the sum of the Sabbaths in tlie 490 years in which the land was denied its Sabbaths (Leviticus 26. 33-35). Mauker translates it " ruin." But Eng-' lish Version better expresses tlie point of their " mocking,'' viz., their involuntary " Sabbatlis," t. e., the cessation oi all national movements. A fourth line is added in this stanza, whereas in all tlie others there are but three. So in Elegy 2. 19. C7ieth, n. 8. (1 Kings 8. 46.) Is removed —as a woman separated from tlie congregation of God for legal impurity, which is a type of moral impurity. So v.
17; Leviticus 12. 2; 15. 19, &c. her nakedness—they have treated her as contumeliously as courtesans from whom their clothes are stripped, tumeth backward— as modest women do from shame, t. e., she is cast down from all hope of restoration. [Calvin.] Tcth, (2. 9. Continuation of the image in v. 8. Her ignominy and misery cannot be concealed, but are apparent to all, as if a woman were suffering under such a flow as to reach tlie end of her skirts, remembereth not . . . last eml—(Deuteronomy 32. 29 ; Isaiah 47. 7.) She forgot how fatal must be the end of her iniquity. Or, as the words following imply. She, in despair, cannot lift herself up to lay hold of God's promises as to her "latter end." [Calvin.] wonderfully —Hebrew, wonders, i. e., with amazing dejection. O Lord, behold—Judah here breaks In, speaking for herself, for the enemy hath magnified himself—What might seem ground for despair, the elated insulting of the ene-my. Is rather ground for good hope. Jod, lO. tor—surely she hath seen, <Sic. heathen . . . command . . . not. enter
80. 15). Vau, 1. 6. beauty . . . departed—her temple, throne, and priesthood, harts that find uo pasture—an animal 36. . . congregation-for instance, the Ammonites a\iA Moabltes (Deuteronomy 23.3; Nehemiah . 13. 1, 2)i If tae
Jerusalem Coniplainelh ti, God. LAMENTATIONS II. Jeremiah Larncn'c'h Jicr Misery, enemy of God, and If our concern be not for our own personal feeling, but for the glory of God and tlie welfare of His people, come before tliee—so Revelation Ki. 19, " Uaby- 'on came in remembrance before God" (cf. Psalm 109,15.) ht'iithen, as such, were not allowed to enter the sanctuary lor wonsliip, much less were they allowed to enter in order to lob and destroy. Caph, J. 11. (Jeremiah 37.21; ?8. 9; 52. (i.) given . . . pleasant tilings for meat— (2 Kings 6. 25; Job 2.4.) relieve . . . soul lit., to cause the soul or life to return, for I at« become vile—Her sins and consequent sorrows are made the plea in craving God's mi Tcj'. Cf. the like plea in Psalm 25. 11. Lamed, j. 1^. The pathetic appeal of Jerusalem, not only to her neighbours, but even to the strangers " passing by," as her sorrow is sucli as sliould excite the compassion even of those unconnected with her. She here prefigures Christ, whom CHAPTER (ELEGY) II.
Ver. 1-22. AlciJh, X. 1. How—The title of the collection repeated here, and Elegy 4. 1. covered . . . witli a eloud — i. e., with the darkness of ignominy, cast down from heaven nnto . . . eartlk—(Mattliew U. 2:!.) Dashed down from the highest prosperity tollie lowest misery, beanty of Israel—the beautiful temple (Psalm 29. 2; 74.7; 9ti. 9, Mary in; Isaiah 60.7; 64.11). liis footstool—the ark (cf. 1 Chronicles 2vS. 2, with Psalm 99. 5; 132. 7). They once had gloried more in the ark than in the God whose symbol it was; they now feel it was but His "footstool," yet that it had been a great glory to them that God deigned to use it as such. Beth, 22. polluted—b.v delivering it into the hands of the profane foe. Cf. Psalm 89. 39, "profaned . . . crown." Gimel, J. 3. horn—worn in the East as an ornament on the forehead, and an emblem of power and majesty (1 Samuel 2. 10; PsaUn 132. 17; Jcremiali 48. tlie language is prophetically made to suit, more than Jerusalem. Cf. Israel, i. e., Messiah, Isaiah 49. 3. Cf. with " pass b.v,'' Matthew 27. 39; Mark 15. 29. As to Jerusalem, Daniel 9. 12. Maukkk, from the Arabic idiom, translates, " do not go off on your way," i. e., stop, whoever ye are that pass by. English Version is simpler. Meyn, D. 13. bones—a Arc which not oulj' consumes the skin and flesh, but penetrates even to my " bones" ( i. e., my vital powers), preva iletli aga inst—not as RosENMULLEK, " He (Jeh ovah hatli broken, them;" a sense not in the Hebrew, net (Ezekiel 12. 13.) Image from hunting wild beasts. He has BO entangled me in His judgments that I cannot escape, tnrned me back—so that I cannot go forward, and get
25, Note), drawn back . . . rigitt hand—(Psalm 74. 11.) God has withdrawn the help which He before gave them. Kot as Hendersgji, "He has turned back his free from His meshes. Nun, J. 14. yoke ... is bound by Ills hand—(Deuteronomy 28. 48.) Metaphor from husbandmen, who, after they have bound the yoke to the neck of oxen, hold the rein firmly twisted round the hand. Thus the translation will be, " in His hand." Or else, " the yoke of my transgressions" (i. e., of punishment for my transgressions) is held so fast fixed on me "by" God, that there is no loosening of it; thus English Version, "by His hand." wreatlied—my sins are like the withes entwined about the neck to fasten the yoke to. Into tlielr hands, from whom—into the hands of those, from whom, etc. Maurer translates, " be/ore whom I am not able to stand." Samech, 0. 15. trodden, &c.—MAURER, from Syriac root, (Israel's) right hand " (Psalm 89. 43). Valelh, ^. 4. (Isaiah
63. 10.) stood witli . . . riglit Jiand—He took His stand so as to use His right hand as an adversary. Henderson makes the image to be that of an archer steadying liis right hand to take aim. Not only did He withdraw His help, but also took arms against Israel, all . . . pleasant to . . . eye—(Ezekiel 24. 25.) All that were conspicuous for youth, beauty, and rank, in . . . tabernacle— the dwellings of Jerusalem. He, H5. «>» enemy—(Jeremiah 30. 14.) mourning and lamentation—There is a play of similar sounds in the original, "sorrow and sadness," to heighten the effect (Job 'M. A, Hebrew ; Ezekiel
35. 3, JV/arjrin). Van,). 6. taberikacle—rather, " He hath violently taken away His hedge (the liedge of the place sacred to Him, Psalm 80. 12; 89. 40; Isaiah 5. 5), as that of a garden." [Maurer.] Calvin supports i/rtyii's/i Version "His tabernacle (i. e., temple) as (one would take away the temporary cottage or booth) ol a garden." Isaiali 1. 8, accords with this (Job 27. 18). places of . . . assembly— the temple and synagogues (Psalm 74. 7, 8). solemn feasts —(Ch. 1. 4.) Zain, T. they . . . made a noise in . . . Iionse of . . . Lord, as in . . . feast—The foe's shout of triumph in the captured temple bore a resemblance (but <ra»s<a?t'«, "cast away ;" so 2 Kings 23. 27. But Psalm 119. lis, supports ^(it/J/i/t Version, in . . . midst of me—They fell not on the battle-field, but in the heart of the city; a sign of the Divine wrath, assembly—the collected forces of Babylon; a very different "assembly" from the solemn ones which once met at Jerusalem on the great feasts. The Hebreiv means, lit., such a solemn " assembly" or feast (cf. ch. 2. 22^. trodden . . . virgin ... In a wine-press —hath forced her blood to burst forth, as the red wine from the grapes trodden in the press (Isaiah &i.Z; Revelation 14. 19, 20; 19. 15.) Ain, 10. (Jeremiah 13. 17; 14. 17.) Jerusalem is the speaker, mine eye, mine eye—so ch. 4. oil how sad a contrast as to the occcuiion of it !) to the joyous thanksgivings we used to offer in the same place at our "solemn feasts" (cf. f. 22). Cheth, n. 8. stretched ... a line — The Easterns used a nieasuring-line not merely in building, but in destroying edifices (2 Kings 21.
18, "our end . . . our end;" repetition for emphasis. Pe, £). 17. IJke a woman in labour-throes (Jeremiah 4. 31). menstruoMs woman—held unclean, and shunned by all; separated from her husband and from the temple (cf. f. 8; Leviticus 14. 19, &c.). Tzaddi,)!. 18. The sure sign of repentance ; justifying God, condemning herself (Nehemiah
13; Isaiah 31. 11). Implying here the unsparing rigiitness with which he would exact punishment Teth, 0. S>. Her gates cannot oppose the entrance of the foe into the
9. 33; Psalm 51.4; Daniel 9.7-14). his commandment lit., mouth; His word in the mouth of the prophets. Koph, p. 19. lovers {v. 2; Jeremiah 30. 14.) ciders—In dignity, not merely age. souglit . . . meat—their dignity did not exempt them from having to go and seek bread city, for they are sunk under a mass of rubblsli and earth, broken . . . bai-s—(Jeremiah 51. 30.) lier king . . . among. . . Gentiles—(Deuteronomy 28. 36.) law . . . no more (2 Chronicles 15. 3.) The civil and religious laws were one under the theocracy. " All the legal ordinances (propliet- (v. 11). Itesch, 1. 20. bowels . . . tronbled—(Job 30. 27; Isaiah 16. 11 ; Jeremiah 4. 19; 31. 20.) Extreme mental disical as well as priestly) of the theocrac.y, ai'e no more" (Psalm 74. 9; Ezekiel 7. 26). Jod,\ 10. (Job 2. 12, 13.) The "elders," by their example, would draw the others to violent grief, the virgins—who usually are .so anxious to set off their personal appearances to advantage. Caph, J. 11. liver is poured, Ac—i.e., as the liver was thought to be the seat of the passions, all my feelings are poured oitt and prostrated for, Ac. The "liver," is here put for the bile tress affects the bowels and the whole Internal frame, heart . . . tnrned—(Hosea 11. 8.) Is agitated or fluttered, abroad . . . sword ... at home ... as death—(Deuteronomy 32.25; Ezeklol 7.15.) The "as" does not modify, but intensifies. "Abroad the sword bereaveth, at home as it were death itself" (personified), In the form of famine and pestilence (2 kings 2.5.3; Jeremiah 14. 18 ; 52. (i). Ho Habakkuk 2. 5, "as death." [Michaeli.s.] »Vc/ini, Bf. 'Zl. tlioy are glad tlint tlion hast done it — because they thouglit tlial therefore Judah Is Irretrievably ruined (Jere- (see Job 16. 13, "gall;" Psalm 22. 14) in a bladder on the surface of the liver, copiously discharged when the passions are agitated, swoon—thr#ugh lalntness from the effects of hunger. Lamed, S. 12. as tlie wonnded— Famine being as deadly as the sword (Jeremiah 52. 6). aonl . . . poured . . . into . . . mother's bosom—Instinctively turning to their mother's bosom, but finding no milk there, Ihoy (jrca^/ie out their Ufeixa it were "into inliili 40. 3). tlic day . . . called—(but) thou wilt bring on tlicin the da.v of calamity which thou hast announced, viz., by the prophets (Jeremiah 50.; 48. 27). like . . . me— in ea Wimltles (Psalm 137.8.9; Jeremiah 51. 25, Ac). Tau, n. 82. .Sucli i>ra.yers against foes are lawful, If the foe be an The Faithful Bewail their Calamities. LAMENTATIONS III. They Nourish their Hope throvjh God. her bosom. ' Mem, 0. 13. What thing shall I take to SON refers this to the custom of placing the dead in a sitting posture, dark places—sepulchres. As those "dead long since:" so Jeremiah and his people are consigned ivitniess—What can I bring forward as a witness, or in- Ktaiice, to prove that others have sustained as grievous to oblivion (Psalm 88. 5, 6; 143.3; Ezekiel 37. 13). Oituel, ills as thou ? I cannot console thee as mourners are often
J. 7-9. hedged—(Job .3. 23; Hosea 2. 6.) chain — ?(Y., chain of brasx. S. slintteth outimage from a door shutting out any entrance (Job 31). 20). So the antilypo, Christ (Psalm 22. 2). 9. hewn stone—which colieres so closely as not to admit of being broken through, paths crooked—thwarted our plans and et Torts so that none went right. Dalelh, 1. 10-13. (Job 10. 16; Ilosea consoled by showing tiiat thy lot is only what others, too, sutrer. The "sea" affords the only suitable emblem of thy woes, by its boundless extent and depth (eh. 1.12; U-.ini« 1 !). 12). ^^'l(n, }. 1*. Thy prophets—not God's (Jeremiah 2:). 'Ji.) vuln . . . for tl>ee—to gratify thy appetite, not for truth, but for false things, not discovered thine Iniquity—in op)iosition to God's command to the true prophets (Isaiali 5><. 1). Lit., Theij have not taken off the veil
13.7, R). 11. tnrned aside—made me wander out of tlie right way, so as to become a prey to wild beasts, pnlled ... in pieces—(Hosea 6. 1,) as a "bear" or a "lion" (c. 1(1/. 12. (Job 7. 20.) He,V\. 13-15. 13. ari-ows—K/., «o/u-of His whif h Htx nil Ihiiie iniquity, so as to set it before thee, burdens—Tlieir prophecies were soothing and flattering; but the re.'.ult of them was hcav]/ calamities to the people, worse tlum even what the prophecies of Jeremiah, which they in derision called "burdens," threatened. Hence he terms their pretei Kled prophecies "false burdens," -which proved to tlie Jews "causes of their banishment." [Caltjuiver (cf. Job 6.4). 14. (Jeremiah 20.7.) their song-- (Psalm 69. 12.) Jeremiah herein was a type of Messiah. "All my people" (John 1.11). 15. wormwood—(.Jeremiah 9. 15.) There it is regarded as food, viz., the leaves: here as dnn/c, Viz., tlie juice. F«m, 1. 16-18. gravel—referring to the f/crt that often mixes with bread baked in ashes, as is the custom of baking iu the East (Proverbs 20. vin.] imech.O15. clap . . . hands—in derision (Job
27.2": :U.'A7). wag . . . head—(2 Kings 19. 21 ; Psalm 44. U). pei-<ec«ion of l»eanty . . . joy of . . . earth—(Psalm 48.
17). We fare as hardl.v as those who eat such bread. The same allusion is in "Covered me with aslies," vz., u» bread. 17. Not only present, but all hope of future pros-
2; 50.2.) The Jews' enemies quote their very words in scorn. Pc, D. IB, 17. For the transposition of //fhrew letters (/>eand A in) in the order of verses, see Introduction. opened . . . mouth—as ravening, roaring wild beasts (Job It), il, 10; I'salm 22. 13). Herein Jerusalem was a type jierity is removed ; so much so, that I am as one who never was prosperous ("I forgat prosperity"). 18. from tlie Lord—i. e., my hope derived from Him (Psalm 31. 22). Zain, 1. 19-21. (Jeremiah 9. 15.) Remembering. &<•.— This gives the reason why he gave way to the temptation to despair. The il/«)v//M, " Remember," does not suit the sense so well. 20. As often as my soul calls them to remembrance, it is humbled or bowed down in me. 21. Tlil« —viz., what follows; the view of the Divine character (v. of Messiah, ^itash . . . teeth—in vindictive malice, ive have seen it—(Psalm 3"). 21.) Ain,'^. 17. Lord—Let not tlie foe exult as if it was their doing. It was "the Lord" who tluis tullilled the threats uttered by His propliets for the guilt of Judea (Leviticus 26. 16-2.5; Deuteronomy 28.
3(i-4K. .5!; Jeremiah 19. 9). Tzaddi, H. 18. wall—(n. 8.) Personified. '•Their heart, i.e., the Jews'; whilst their heart Is lifted up to the Lord in prayer, their speech is addressed to the " wall " (the part being put for the ivhole city).
22, 23). Calvin makes "this" refer to Jeremiah's iLfirmity. His very weakness {v. 10, 20) gives him hoiie of God interposing His strength for him (cf. Psalm 25. U, 17; let tears, &c.—CJeremiah 14. 17.) The wall is called on to weep for its own ruin and that of the cit.v. Cf. tlie similar
42. 5, 8; 2 Corinthians 12. 9, 10). Cheth,Y\. 22-24. (Malachi personification (ch. 1. 4). apple—the pupil of the eye
3. 6.) 23. (Isaiah .33. 2.) 24. (Numbers 18. 20; Psalm 16. 5; (Psitliu 17. 8). Koph, p. 19. cry . . . in . . . night —
73. 26; 119. 57; Jeremiah 10. 16.) To have God for our portion is the one only foundation of hope. Tet.li, (2. 25-27. The repetition of "good" at the beginning of each of the three verses heightens the et Tect. wait—(Isaiah 30. 18.) 26. quietly wait lit., be in silence. Cf. v. 28 and Psalm 39.
119. 1 17.) beginning of . . . watches—i. e., the first of the three equal divisions (four hours each) into which the ancient Jews divided the night, viz., from sunset to ten o'clock. The second was called " the middle watch ",'Jiidges 7. 19), from ten till two o'clock. The third "the morning watch," from two to sunrise (Exodus 14.24; 1 Samuel 11. U). Afterwards, under the Romans, they had four wjilches (Matthew 14. 25; Luke 12. 88). for . . . thy
2, 9, i. e., to be patiently quiet under afflictions, resting in the will of God (Pr,alm 37. 7). So Aaron, Leviticus 10. 2, 3; and Job 40. 4, 5. 27. yoke— of the Lord's disciplinary teaching (Psalm 90. 12; 119. 71). Calvin interprets it. The Lord's doctrine (Matthew 11. 29, SO), which is to be received in a docile spirit. The earlier the better; for the old are . . . clilldren—that God, if He will not spare thee, may at leant preserve "thy .young children." top of . . . street —(Zsaiah 51. '20; Nahum 3. 10). Besch, 20. women eat
Cull of prejudices (Proverbs 8. 17; Ecclesiastes 12. 1). Jeremiah himself received the yoke, both of doctrine and chastisement in his youth (Jeremiah 1. 6, 7). Jod, \ 2830. The fruit of true docility and patience. He does not fight against the .yoke (Jeremiah 31. 18; Acts 9. 5), but accommodates himself to it. alone—The heathen applauded magnanimity, but they looked to display, and tlie praise of men. The child of God, in the absence of any witness, "alone," sileiitl.v submits to the will of God. borne it npon him i. e., because he is used to bearing it on him. Rather, " Because He (the Lord, v. 26) hath laid it on him." [Vatablus.] 29. (Job 42. 6.) The mouth in the dust is the attitude of suppliant and humble submission to God's dealings as righteous and loving in design (cf. Ezra 9. 6; 1 Corinthians 11.25). if so be tliere may b« hope—Tliis docs not express doubt as to whether GoD be willing t(; receive the penitent, but the penitent's doubt as to him- '. . . fruit—as threatened (Leviticus 26.29; Deuteronomy
Jeremiah 19.9). childx-en . . . span long or else, "children whom they carry in their arms." [Maukkk.1 Hchin.Tff. 21. (2 Chronicles SC. 17.) 22. Thou hast called as in . . . solemit day . . , terrors—thou hast summoned my enemies against me from all quarters, just as multitudes used to be convened to Jerusalem, on the soletnn feast-days. The objects for which the enemies and the festal multitude respectively met, formed a sad contrast. Cf. ch. I. 15: "called an assembly against me."
CIIAPTER (ELEGY) III.
Ver. 1-6(5. Teremiah proposes his own experience under afflictions, as an example how the Jews should behave under theirs, so as to have hope of a restora,tion; hence the change from «inr/H/i-(r to /)to-<77 (v. 2'2, 40-47). Thestanzas consist of three lines, each of which begins with the same Helirew letter. Aleph, H. 1-3. seen atllief ion-his own In the dungeon of Malcliiah (Jeremiah .'5S. G): that of his countrymen also in the siege. Both were types of that of Christ. 2. darkness—(kilamity. light—prosperity. 3. tnrneth . . . hantl—to inllic.lagain and again new strokes. " His hand : svhich once used to protect me. " Turned . . self; he whispers to himself this consolation, "I'erhaps there may be hope for me." 30. Messiah, tlie Antitype, ful Hlled this; His practice agreeing with His precept (Isaiah 50. S; Matthew 5. 39). Many take patiently alllictions from God, but when man wrongs them, they take it impatiently. The godly bear resignedly the latter, like the former, assent by God (Psalm 17. 13.) Caph, 3. 31-33. 31. True repentance is never without hope (Psalm 91. lli. 32. The punishmenls of the godly are but for a time. 33. He doth not atllirt any willingly (/ti.. from llisheart, i. e..as turneth " implies J cpeci/^-rf inllictions. Beth, ^. 4-0. (Job
16. 8.) 5. hnildcd-mounds, as against a besieged city, so as to allow none to escape (so v. 7, 9). 6. set me—Hkxdkk-
If He had any pleasure in it (Ezekiel 33. H), much less, the CoiCs Juxtice Acknowledged. LAMENTATIONS lY. Zion Bewailelh her Pitiful Slate. example how the Jews should bring their wrong.s at the hands of the Chaldeans before God. <S'/im, ty. 61-63. tlieir reproach—their reproachful language against me. 63. lips-speeches. 63. sitting do%vn . . . rising up—whether they sit or rise, t. e., whether they be actively engaged or sedentary, and at rest, "all the day" (v. 62), I am the subgodly (Hebrews 12. 10). Lamed, S. 34-36. Tliis triplet has an infinitive in the beginning of each verse, the governing finite verb being in the end of v. 36, " the Lord approvetli not," which is to be repeated In each verse. Jeremiah here anticipates and answers the objections which the Jews might start, that it was by His connivance they were "crushed under the feet" of those who "turned aside the right of a man." God approves (lit., seeth, Habakkuk 1. 13; so "behold," "look on," i. e., look on ivith approval) not of such unrighteous acts ; and so the Jews may look for deliverance and the punishment of their ject of their derisive songs (v. 14). Tau, n. 64-66. (Jeremiah 11. 20; 2 Timothy 4. 14). 65. sorrow—rather, blindness or hardness; lit., "a veil" covering their heart, so that they may rush on their own ruin (Lsaiah 6. 10; 2 Corinthians 3. 14, 15). 66. from under . . . heavens of . . . Ijord destroy them so, tliat It may be seen everj-where under heaven that thou sittest above as Judge of the world. f oes. 35. before . . . face of . . . Most HIgli—Any " turning aside" of justice In court Is done before the face of God, who is present, and " regardeth" though unseen (Ecclesiastes 5. 8). 36. subvert—to wrong. Mem, Q. 37-
CHAPTER (ELEGY) IV.
39. Who is it that can (as God, Psalm 33. 9) effect by a word any thing, without the will of God? 38. evil . . . good —Calamity and prosperity alike proceed from God (Job 2.
Ver. 1-22. The s.\d Capture of Jerusalem, the Hope OF Restoration, and the Retribution awaiting Idumea for joining Babylon again.st Judea. Aleph, X. 1. gold—the splendid adornment of the temple [Calvin] (ch. 1. 10; 1 Kings 6. 22; Jeremiah 52. 19); or, the principal men of Judea [Grotius] (v. 2). stones of . . . sanctuary—the gems on the breastplate of the high priest; or, metaphorically, the priests and Levites. Beth, 3. 3. comparable to . . . gold—(Job 28. 16, 19.) eartiien pitchers—(Isaiah 30. 14; Jeremiah 19. 11.) Gimel, J. 3. sea-monsters . . . breast—whales, and other cetaceous monsters, are mammalian. Even they suckle their young; but the Jewish women In the siege, so desperate was their misery, ate theirs (v. 10; ch. 2. 20). Others trans-
10; Isaiah 45. 7; Amos 3. 6). 39. living—and so having a time yet given him by God for repentance. If sin were punished as it deserves, life itself would be forfeited by the sinner. " Complaining" (murmuring) ill becomes him who enjoys such a favour as life (Proverbs 19. 3). for tUe pnitls Ument of Ills sins—Instead of blaming God for His sufferings, he ought to recognize in them God's righteousness, and the just rewards of his own sin. Nun, J. 4:043. us—Jeremiah and his fellow-countrymen in their calamity, search—as opposed to the torpor wherewith men rest only on their outward sufferings, without attending to the cause of them. Psalm 139. 23, 24. 41. licart
%vitli . . . hands—the antidote to hj'pocrisy (Psalm 86. 4; late, "jackals." ostriches—see Note, Job 39. 14-16, on their forsaking their young. Daleth, 1. 4. thirst—The mothers have no milk to give through the famine. He, p. 5delicately—on dainties, are desolate—or, perish, in scarlet embrace dunghills—Instead of the scarlet couches on which the grandees were nursed, they must lie on dunghills. " Embrace ;" they who once shrank sensitively from any soil, gladly cling close to heaps of fllth as their only resting-place. Cf. "embrace the rock" (Job 21. S). Vau, 1. 6. greater than . . . Sodom—(Matthew 11 2;!.) No prophets had been sent to Sodom, as there had been to .Tudea; therefore the punishment of the latter was heavier than that of tlie former, overthrown ... in a moment—whereas tlie .Tews had to endure the protracted and manifold hardships of a siege, no hands stayed on her no liostile force, as the Chaldeans in the case of Jerusalem, continually pressed on her before her overthrow. Jeremiah thus shows the greater severity of Jerusalem's punishment than that of Sodom. Zain,1. 7. BTazarites
1 Timothy 2. 8). 43. not pardoned—The Babylonian captivity had not yet ended. Samech,0. 43-45. covered viz., thyself (so v. 44), viz., so as not to see and pity our calamities, for even the most cruel in seeing a sad spectacle are moved to pity. Cf. as to God "hiding His face," Psalm 10. 11 ; 22. 25. 44. (Ver. 8.) The " cloud" is our sins, and God's wrath because of them (Isaiah 44. 22 ; 59. 2). 45. So the apostles were treated ; but, instead of murmuring, rejoiced at It (1 Corinthians 4. 1.3). Pe, 3. 46-48. Pe is put before Ain, as in Elegy 2. 16, 17; 4. 16, 17. 46. (Ch. 2. 16.) 47. Like animals fleeing in fear, we fall into the snare laid for us. 48. (Jeremiah 4. 19.) Ain, ]}. 49-51. without . . . intermission—or else, "because there is no intermission" [Piscator], viz., of my miseries. 50. Till His prayer is not without hope, wherein it differs from the blind grief of unbelievers, look down, &c.—(Isaiah
83. 15.) 51. eye affecteth mine heart—t. e., causeth me grief with continual tears; or, "affecteth my life" (lit., "soul," Margin), i. e., my health. [Grotitjs.] daughters of . . . city—the towns around, dependencies of Jerus.alem, taken by the foe. Tzaddi,-^. 53-54. a bird—which is destitute of counsel and strength. The allusion seems to be to Proverbs 1. 17. [Calvin.J wltliout cause—(Psalm 69. 4; lit., separated ones (Numbers 6). They were held once in the highest estimation, but now they are degraded. God's blessing formerly caused their body not to be the less fair and ruddy lor their abstinence from strong drink. Cf. the similar case of Daniel, &c. (Daniel 1.8-15). Also David (1 Samuel 16: 12; 17. 42). Type of Messiah (Song of Solomon
109. 3, 4.) Type of Messiah (John 1.5. 2.5.) 53. in . . . dungeon—(Jeremiah 37. 16.) stone—usually put at the mouth of a dungeon to secure the prisoners (.loshua 10. IS; Daniel
5. 10). rubles—Gesenius transUUes, "corals," from a Hebrew root, to divide into branches, from the branching forni of corals. polisl«lng—They were like exquisitely cut and polished sayphires. Tlie ".sapplilres" may represent the blue veins of a healthy person. Clieth, n. 8. blacker tliau . . . coal—or, "than blackness" Itself (Joel 2. 6; Nahum 2. 10). like a stick—,as withered as a dry stick. Teth,
6. 17 ; Matthew 27. 60). 54. waters—not literally, for there was " no water" (Jeremiah 38. 6) In the place of Jeremiah's confinement, but emblematical of overwhelming calamities (Psalm 69. 2; 121. 4, .5). cut oflMIsaiah 38. 10, 11.) I am abandoned by God. He speaks according to carnal sense. Koph, n. 55-57. I called . . . owt of . . . dungeon—Thus the spirit resists the flesh, and faith spurns the temptation [Cai.vin] (Psalm 130.1; Jonah 2. 2). 56, Thou hast lieard—t'/z., formerly (so In v. .57, .58). breatliing . . . cry—two kinds of prayer; the sigh of a praj'er Hilently breathed forth, and the loud, earnest cry (cf. Isaiah
9. Tlie speedy death by the sword is better than the lingering death by famine, pine away lit,,/low out; referring to the flow of blood. This expression, and "stricken through," are drawn from death by "the sword." tvantof. . . fruits—The words in italics have to be supplied in the original (Genesis 18. 2><; Psalm 109. 24). Jod,\ 10. (Ch. 2. 20; Deuteronomy '28.50,57.) pltifil-naturally at other times compassionate (Isaiah 49. 15). Josepuus describes the unnatural act as It took place in the siege under Titus, 80«lden—boiled. Cgph, 2- !!• . . . d voured . . . foundations—(DeutiTonomy .')2. 22; Jeremiah
20. 18, "Prayer," Margin, "secret speech," with Psalm 55.
17, "cry aloud"). 57. Tlioutlrewcstnear—wltli thy help .Tames 4. 8). Rcsch, 1. 58-60. Jeremiah cites God's gracious answers to his prayers as an encouragement to his fellowcountrymen, to trust In Him. pleaded—(P.salm 3.5. 1; Micah 7. 9.) 59. God's past deliverances, and His knowledge of Judah's wrongs, are made the grounds of prayer for relief. 00. Imaginations—devices (Jeremiah
21. 14.) A most rare event. V\ro usually consumes only the surface; but this reached even to the foundation, cutting oil' all hope of restoration. Ltnncd, ^. 13. Jerusalem was so fortillod, that all tliought It impregnable. It therefore could only have been the hand of God, not Uie
11. 19). " Their vengeance" means ^/icir ??i«;icp. Jeremiah gives his conduct, wtien plotted against by his foes, as an Zion Co7ifijseth her Sms. LAMENTATIONS V. Ber PUi/ul Complaint to God.
"carry captive" (this rendering is as in Nahum 2. 7, c£ Margin). force of man, which overthrew it. Mem, D. 13. prop Uets —the false prophets (Jeremiah 23. 11, 21). Supply the sense thus: " l<'or the .sins, &c., these calamities ?iave be/alleii her." shed the blood of the just—(Matthew Zi. 31, 37.) This received its full fultilnient in the slayiugof Messiah and the Jews' consequent dispersion (Jaines 5. 6). Nun, J. 14. Wind— witli mental aberration, polluted . . . with blood—both with blood of one another mutually shed {e.
CHAPTEK (ELEGY) V.
Ver. 1-22. Epiphonema, or a Closing Recapitulation OF THE Calamities Treated of in the Previous Elegies. 1. (Psalm 89. 50, 51.) 3. Our inlieritance— "Thine inheritance" (Psalm 79. 1). The land given of old to us by thy gift. 3. fatlierless—Our wliole land is full of orphans. [Calvin.] Or, "we are fatherless," being abandoned by thee our "Father" (Jeremiah 3. 19). [Grotius.] 4. water for money—the Jews were compelled to pay the enemy for the vi'ater of their own cisterns after tlie overthrow of Jerusalem. Or rather, it refers to their sojourn in Babylon; they had to pay tax for access to the rivers and fountains. Thus, "our" means the water which we need, the commonest necessary of life, our wood—in Judea each one could get wood without pay; in Babylon, "our wood," the wood we need, must be paid ff., Jeremiah 2. 31), and with their blood shed by the enemy. [GLA.SSIU.S.] not touch . . . giirmciits—as being defiled with blood (Numbers 19. Ifi). Samech, Q. 15. Tliey. . . them—" They,"' i. e., "men" (v. 14), even the very
Gentiles, regarded as unclean by the Jeivs, who were ordered most religiously to avoid all defilements, cried unto the latter, "depart" as being unclean: so universal was the deiilement of the city by blood, wandered—as the false prophets and tlieir followers had "wandered" blind with infatuated and idolatrous crime in the city {v. 14), so they must now " wander" among the heathen in blind consternation with calamity, they snid i. e., the Genfor. 5. Lit., On our necks we are persecuted ; i. e.. Men tread on our necks (Psalm 66. 12; Isaiah 51. 23; cf. Joshua 10. 24). The extremest oppression. Tlie foe not merely galled the Jews' face, back, and sides, but their neck. A just retribution, as they Irad been stif Tin neck against the yoke of God (2 Clironicles 30. 8, Margin; Nehemiah 9. 29; Isaiah 48. tiles said : it was said among the heathen, "The Jews shall no more sojourn in their own land" [Gkotius] ; or, wheresoever they go in their wandering exile, " they shall not stay long" [Ludovicus de Dieu] (Deuteronomy 28. G5).
JPe, D. A in and Pe are here transposed, as in ch. 2. 16, 17 ; 3.
4). 6. given . . . hand to—in token of submission {S'ote, Jeremiah 50. 15). to . . . Egyptians—at the death of Joslah (2 Chronicles 36. 3, 4). Assyrians— i. e., the Chaldeans who occupied the empire which Assyria had held. So Jeremiah 2. 18. to be satistied witli bread—(Deuteronomy 28. 48.) 7. (Jeremiali 31. 29.) borne tlieir iniquities —i. e.. the punishment of them. The accumulated sins of our fathers from age to age, as well as our own, are visited on us. They say this as a plea why God should pity them (cf. Ezekiel 18. 2, &c.). 8. Servants . . . ruled
4(i-51. 16. augvr—lit.,/ace ; it is the countenance which, by its expression, manifests anger (Psalm 31. 16). GeSESIUS translates, " ihe person of Jehovah;" Jehovah present ; Jehovah himself (Exodus 33. 14; 2 Samuel 17. 11). dlvl€l«d—dispersed the Jews, tliey respecteil not . . . {.ricsts—Tliis is the Umguage of the Gentiles, "The Jews have no hope of a return : for they respected not even good prieM' (2 Chronicles 24. 19-22). [Grotius.] Mauker explains it, "They (the victorious foe) regard not the (Jewish) priests when imploring their pity" (ch. 5. 12). The evident antithesis to "As for us" (v. 17), and the language. . , us—.Servants under the Chaldean governors ruled the Jews (Nehemiah 5. 15). Israel, once a "kingdom of priests" (Exodus 19. 6), is become like Canaan "a servant of servants," according to the curse (Genesis 9. 2.5). The Chaldeans were designed to be "servants" of Sheni, being descended from Ham (Genesis 9. 26). Now througli the Jews' sin, their positions are reversed. 9. We gat our bread with . . . peril i. e., those of us left in the city after its capture by the Chaldeans, because of . . . sword of . . . wilderness—because of the liability to attack by the robber-Arabs of the wilderness, through which tlie Jews had to pass to get " bread" from Egypt (cf. v. 6). 10. As an oven is scorched witli too much lire, so our skin with the hot blast of fatnine (Margin, rightly, "storms," like the hot simoom). Hunger dries up the pores, so that the skin becomes like as if it were scorched by the sun (Job 30. 30; Psalm 119. 83). 11. So in just retribution Babylon itself should fare in the end. Jerusalem shall for the last time sutfer these woes before her final restoration (Zechariah 14. 2). 13. lianged . . . by their hand—a piece of wanton cruelty invented by the Chaldeans. Grotius of " the hca'then" at the close of y. 15, of which i'. 16 is the continuation, favour the former view. Ain, p. 17. As for US—This translaiion forms the best antithesis to the language of the heallien (y. 15, 16). Calvin translates, '•Whilst as yet we stood as a state, our eyes failed," &c. watched f<n' a nation that could not gave us—Egypt (2 Kings 2!. 7; Isaiah 30. 7; Jeremiah 37. 5-11). Tzaddi, i". 18. Tliey—The Chaldeans, cannot go—without danger. Koph, p. The last times just before the taking of the city. There was no place of escape; the foe intercepted those wishing to escape from the famine-stricken citj", " on the mountains and in the wilderness." swifter . . . tliiin eagles-the Cha Idean cavalry (Jeremiah 4. 13). pursued
Ut.,to be hot; then, to pursue hotly (Genesis 31.38). Thus they pursued and overtook Zedekiah (Jeremiah 52. 8, 9). liesch, 1. 20. breath . . . anointed of . . . Lord—our king, with whose life ours was bound up. The original reference seems to have been to Joslah (2 Chronicles 35.
killed in battle with Pharaoh-necho ; but the language is here applied to Zedekiah, who, though worthless, was translates, " Princes were hung by the hand of the enemy ;'' hanging was a usual mode of execution (Genesis 40. 19).- elders—oflicials (eh. 4. 10). 13. young men . . . grind The work of the lowest female slave was laid on young men (Judges 16. 21; Job 31. 10). children fell under . . . wood—Mere children had to bear burdens of wood so heavy that they sank beneath them. 14. Aged men in the East meet in the open space round the gate to decide judicial trials, and to hold social converse (Job29. 7, 8:. IG. The crown—All our glory, the kingdom and the priesthood (Job 19. 9; Psalm 89. 39, 44.) 17. (Ch. 1. 22; 2. 11.) 18. foxes—they frequent desolate places, where they can freely and fearlessly roam. 19. (Psalm 102. 12.) The perpetuity of God's rule over human al Tairs, however He may seem to let His people be oppressed for a time, is their ground of hope of restoration. 20. for ever—t. e., for "so long a time." 31. (Psalm 80.3; Jeremiah 31.18.) "Restore us to favour with thee, and so we shall be restored to our old position." [Grotius.] Jeremiah is not speaking of spiritual conversion, but of that outward turning whereby God receives men into His fatherly favour, manifested in bestowing prosperity. [Calvin. j 665 still lineal representative of David, and type of Messiah the "Anointed." Viewed personally, the language is too favoural)le to apply to him. live among the lieathen— under him we ho))ed to live securely, even in spite of the Burrounding he.athen nations. [Grotiu.s.1 Hchin, ly. 31. Rejoice—at our calamities (Psalm 137. 7). This is a, prophecy that Edom should exult over the fall of Jerusalem. At the .sann time it is implied, Edora's joy shall be shortlived. Ironically Hhe is told, Kejoice whilst thou niayest (Eccleslastes 11.9). cup—for this image of the confounding ef Tectsof (iod's wrath, see Jeremiah 13. 12; 25. 15, 16, 21; as to Edom, Jeremiah 49. 7-22. Tau, n. 3a. (Isaiah 40. 2.) Thou hi Uit i)(!en punished vnough : the end of thy punishment
Ik at hand, no more carry thee . . . into captivity i. e., by tlie Clialdeans. The Romans carried them away oubsequcntly. The /all acconjplisliment of this prophecy must therefore refer to the Jews' fiu.al restoration, discover—l)y the severityf His punishments on thee, God shall let men see how great was thy sin (Jeremiah 49. 10). wod "covers" sin when he forgives it (Psalm 32. 1, 5). He "discovers." or "reveals," it, when he punishes it (Job
20. 27), Jeremiah 49. 10 shows that Margin is wrong.
Introdiiciion. EZEKIEL. Jntroductim.
Is Impossible, hear our prayer. [Calvin.] Or, a.s Margin, " For wouldest thou utterly reject ns ?" &c. No ; that cannot be. The Jews, iu this book, and iu Isaiah and Mala-
Still, as Israel is a type of the Church, temporal goods typify spiritual blessings; and so the sinner may use this prayer for God toconvert him. aa. Rather, "Unless haply thou hast utterly rejected us, and art beyond measure wrolli against us," i.e., Unless thou art imilacable, which chi, to avoid the ill-omen of a mournful closing sentence, repeat tlie second last verse. [Calvin.]
THE BOOK OF THE PllOPHET
EZEKIEL.
INTRODUCTION.
The name means "(whom) God will strengthen" [Gesenius]; or, "God will prevail." [Rosenmtjllkr.] His fa! iicr was Buzi (ch. 1. 3), a priest, and he probably exercised the priestly of Hce himself at Jerusalem, previous to his captivity, as appears from the matured priestly character to be seen in his prophecies, a circumstance which much increased his influence with his captive fellow-co.untrymen at Babylon. Tradition represents Sarera as the land of his nativity. His call to prophesy was in the fifth year from the date of his being carried away with Jehoiachin (st e 2 Kings 24. 11-1.5) by Nebuchadnezzar, 599 B. c. The best portions of the peoi)le seem to have been among the first carried away (ch. 11. 16; Jeremiah 2i. 2-7, 8, 10). The ungotUy were willing to do anything to remain in their native l:!nd ; whereas the godly believed the prophets and obeyed the first summons to surrender, as the only path of safety. These latter, as adhering to the theocratic principle, were among the earliest to be removed by the Chaldeans, who believed that, if they were out of the way, the nation would fall to pieces of itself. They were despised by tlieir brethren in the Holy Land not yet captives, as having no share in the temple sacrifices. Thus EzeUiel's sphere of labour was one happier and less impeded by his countrymen than that of Jeremiah at home. The vicinity of the river Chebar, which fiows into the Euphrates near Circesium, was the first scene of his prophecies (ch. 1. 1). Tel-abib there (now Thallaba) was his place of residence (ch. 3. 15), whither the eldei's used to come to inquire as to God's messages through him. Thej' were eager to return to Jerusalem, but he taught them that they must first return to tlieir God. He continued to prophesy for at least twenty-two years, i. e., to the twenty-seventh year of the captivity (clx 29. 17), and probably remained with the captives by the Chebar the rest of his life. A treatise, falsely attributed to Epiplumius, states a tradition, that he was killed at Babylon by a prince of bis people whom he had reproved for idolatry.
He was contemporary with Jeremiah and Daniel. The former had prophesied for thirty-four years before Ezekiel, and continued to do so for six or seven years after him. The call of Ezekiel followed the very next year after the communication of Jeremiah's predictions to Babylon (Jeremiah 51.59), and was divinely intended as a sequel to them. Daniel's predictions are mostly later tlian Ezekiel's, but his piety and wisdom had become proverbial in the early part of Ezekiel's ministry (ch. 11. 14, 16; 28. 3). They much resemble one another, especialljin the visions and grotesque images. It is a remarkable proof of genuineness that in Ezeiciel no prophecies against Babylon occur among those directed against the enemies of the covenant people. Probably he desired not to give needless olfence to the government under which he lived. The effect of his labours is to be seen in the improved character of the l-.oople towards tlic close of tlie captivity, and their general cessation from idolatry and return to the law. It was little more than thirty years after the close of his labour's when the decree of the Jews' restoration was issued. His leading characteristic is realizing, determined energy; this admirably adapted liim for opposing the "rebellious house"' "of stuliboru front and hard heart," and for maintaining the cause of God's Church among his countrymen in a foreign laud, when the external framework had fallen to pieces. His style is plain and simple. His conceptions are definite, and the details even of the symbolical and enigmatical parts are given with life-like minuteness. The i bscurity lies in the substance, not in the form, of his communications. The priestly element predominates in his ))rophecies, arising from his previous training as a priest. He delights to linger about the teinple, and to find in Its Kymbolical forms the imagery for conveying his instructions. This was divinely ordered to satisfy the spiritual waul felt by the peojile in the absence of tlie outward temple and its sacrifices. In his images he is magnificent, though austere and somewhat harsh. He abounds in repetitions, not for ornament, but for force and weight. I'oetical. paralli'lism is not found except in a few portions, as chs. 7., 21., 27., 28., 29.-31. His great aim was to stimulate the dormant minds of the Jews. For tliis end nothing was better suited than tlie use of mysterious symbols expressed in the plainest words. The superficial, volatile, and wilfully unbelieving would thereby be left to judicial blindness (Isaiah
I). 10; Matthew 13. 11-13, &c.); whereas the better-disposed would be awakened to a deeper search into the things of God by the very obscurity of the symbols. Inattention to this Divine purpose has led the modern Jews so to magnify this obscurity as to ordain that no one shall read this book till he has passed his thirtieth year.
Rabbi Hananias is said to have .satisfactorily solved the dil HcuIlies (MUcluia) which were alleged against Its canonicity. Ecclesiasticus 49. 8 refers to it, and Josiopiius, .^Mu/iiti'c.s 10. 5, sec. 1. It is mentioned as part of the canon in Mki.ito's catalogue (EtJSEniu.s, H. F). 4. 2fi); also in Okigen, Jekomk, and the Tobnud. Tlie oneness of tone throughout and the repetition of favourite expressions exclude the suspicion that separate portions are not genuine. The earlier j)ortlon, chs. 1.-32., which mainly treats of sin and judgment, is a key to interpret the latter portion, whieli Is more hopeful and joyous, but remote in date. Thus a unity and an orderly progressive character are Imparted to the whole. The destruction of Jerusalem is the central point. Previously to this he calls to repentance and warns against blind confidence in Egypt (ch. 17.15-17; cf. Jeremiah 37.7) or other human stay. After it ho consoles the captives by promising them future deliverance and restoration. His prophecies against f.<reign nations stand between these two great divisions, and were uttered in the interval between the Inthnatiori that Nebnelia<lnezziir was besieging Jerusalem, and the arrival of the news that he had taken It (ch. 33. 21). H.weunick marks out nine Kfciious:—(1.) Ezekiel's call to prophesy ich. 1.-3. 15). (2.) Symbolical predictions of the destruction of Jerusalem (-ih. i. li)-7), (3.) A year and two months later a vision of the temple polluted by Tammuz or Adonis worship; God's
5«d
Ezekid's Vision by the Cliehar, EZEKIEL 1. of Four Cherubim and Wlieds. consequdit scattering of Are over the city and forsaking of the temple to reveal Himself lo an inquiring people m exile; happier and purer times to follow (ch. 8.-11). {i.) Exposure of the particular sins prevalent in the several classes—priests, prophets, and princes (ch. 12.-19). (5.) A year later the warning of judgment for national guilt repeated with greater distinctness as the time drew nearer (ch. 20.-23). (6.) Two years and live months later—the very day on which Ezckiel speaks—is announced as the day of the beginning of the siege ; Jerusalem shall be overthrown (eh. 21). (7.) Pivdi(dio]is against forefgn nations during the interval of his silence towards his own people; If judgment begins at. llie house of God, much more will it visit the ungodly world (ch. 2.5.-32). Some of these were uttered much later than others, but they all be(/aii to be given after the fall of Jerusalem. (8.) In the twelfth year of tUe captivity, wlien the fugitives from Jerusalem (ch. 33. 21) had appeared in Chaldea, he foretells better times and the re-establishment of Israel and the triumph of God's kingdom on earth over its enemies, Seir, the heathen, and Gog (ch. 33.-39). (9.) After an interval of thirteen years the closing vision of the order and beauty of the restored kingdom (ch. 40.-4S). The particularity of details as to the temple and its oft'erings rather discountenances the view of this vision being only symbolical, and not at all literal. The event alone can clear it up. At all events it has not yet been fullilled; it must be future. Ezekiel was the only prophet (in the strict sense) among the Jews at Babylon.
Daniel was rather a necr than a prophet, for the spirit of prophecy was given him to qualify him, not for a spiritual office, but for disclosing future events. His position in a heathen king's palace fitted him for revelations of the outward raXaXxons of God's kingdom to the kingdoms of the world, so that his book is ranked by the Jews among the Hagiographa or "Sacred Writings," not among the prophetical Scriptures. On the otlier hand, Ezekiel was distinctiveFy siprophet, and one who had to do with the inwnrd concerr.s of the Divine kingdom. As a priest, when sent into exile, his service was but transferred from the visible temple at Jerusalem to the spiritual temple iu Chaldea. first carrying away of Jewish captives to Bal)ylon took place, and among them was Daniel. The seciind was under Jehoiachin, wlien Ezekiel was carried away. The third and linal one was at the taking of Jerusalem under Zeileki.ah. 4. whirlwind — emblematic of God's judgments (Jeremiah "23. 19; 25. 32). out of the north
CHAPTER I.
Ver. 1-28. Ezekiei.'s 'Vlsion by the Chkbar. Four Chkrubim and Wjiekls. 1. Wow It came to i>bss — Rather, Atid it came, &c. As this formula in Josliua 1. t;as reference to the written his;tory of previous times, so —i.e., from Chaldea, whose hostile foi-ces would invade Ju<lea from a norlherly direction. The prophet conceives himself in the temple, fire infolding Itself—laying hold on whatever surrounds it, drawing it to itself, and devouring it. Lit., cntchinr/ itself, i. e., kindling itself. [B'airBAIRN.] The same Hebrew occurs Exodus 9. 2J, as to the "fire mingled with the hail." brightness . . . about It— here, and in Ruth 1. 1, and Esther I. 1, it relers to the unwritten history wliicli was l)el'oi'e the mind of tlie writer. The prophet by it, as it were, contiimes the history of the preceding times. In tlie fourth year of Zedckiah's reign (Jeremiah 51. 59), Jeremiati sent by .Seraiah a message to the captives (Jeremiah 29.) to submit themselves to God, and lay aside their flattering hopes of a speedy restorai.e., about the cloud, out of the midst thereof—i.e., out of the midst of X\ip. flre. colour of amber—rather, "the glancing brightncss (lit., the eye, and so the glancing appearance) of polished brass." The Hebreiv, "Chasmal,'' is from two roots, smooth and brass (cf. v. 7; and Revelation tion. This communication was in the next year, the fifth, and the fourth month of the same king (for Jehoiachin's captivity and Ze.lekiali s accession coincide in time),/oilowcd up by a prophet raised up among the captives tliemgelves, the energetii; Ezekiel. tUlrtletli year i. e., counting from the beginning of the reign of Nabopolassar, father of Nebucliadnez/.ar, the era of the Babylonian em-
1.15). [Gesenius.] Ij'X.X. and Vulgate translate it, "electrum;" a brilliant metal compounded of gold and silver. 5. Ezekiel was himself of a "gigantic nature, and thereby suited to counteract the Babylonish spirit of the times, which loved to manifest itself in gigantic, grotesque forms." [Hengstenbekg.] living creatures — so the Greek ought to have been translated in the parallel passage. Revelation 4. 6, 7iot as English Version, " beasts;" for one of the "four" is a man, and man cannot be termed " beast." Ch. 10. 20 shows that it is the cherubim that are meant, likeness of a man—Man, the noblest of the four, pire, B. c. 62:3, wliivrli epocli coincides with the eighteenth year of Josiah, that in whicli the book of the law was found, and the consequent reformation began. [Scamger.] Or, the thirtieth year of Ezekiel's life. As the Lord was about to be a " little sanctuary ' (ch. 11. 16) to the exiles on the Chebar, so Ezekiel was to be the ministering priest therefore he marks his priestly relation to God and the people at the outset; the close, which describes the future temple, tiius answering to the beginning. By designating himself expressly as "the priest" (v. 3), and as having reached his thirtieth year, the regular year ofpriests commencing their office, he marks his office as the priest among the prophets. Thus the opening vision follows naturally as the formal institution of that spiritual temple In whicli he was to minister. [Fairbaikx.] Chebar— the same as Chabor or Hahor, whither the ten tribes had been transported !)y Tiglath-pileser and Shalmaneser (2 Kings 17.6; 1 Chronicles 5. 26). It flows into the Euphrates near Carchemish or Circesium, 200 miles north of Babylon, vluions of God—Four expressions are used as to the revelation granted to Ezekiel, the three first having respect to what was presented from without, to assure him Of its realiti), the fourth to his being internally made fit to receive the revelation ; " the heavens were opened" (so Matthew 3. 16; Acts 7. .56; 10. 11; Revelation li. 11); "he Kftw visions of God ;" "the word of Jehovah came rer Uijisis the meaning is rather than 'expressly,' English Version, is the ideal model after which they are fashioned (v. 10; ch. 10. 1-1). The point of comparison between him and them is the erect posture of their bodies, though doubtless including also the general mien. Also the hands (ch. 10.
21). 6. Not only were there four distinct living creatures, but each of the four had four faces, making sixteen in all. The four living creatures of the cherubim answer by contrast to the four world-monarchies represented by four beasts, Assyria, Persia, Greece, and Rome (Daniel 7). The fathers identified them witli the four Gospels: Matthew the lion, Jlark the ox, Luke the man, John the eagle. Two cherubim only stood over the ark in the temile ; t wo more are now added, to imply that, whilst the law is retained as the basis, a new form is needed to be added to impart new life to it. The numljer four may have respect to the four quarters of the world, to imply that God's angels execute His commands everywhere. Each head ia front had the face of a man as the primary and prominent one: on the right the face of a lion, on the left the face of an ox, above from behind the face of an eagle. The Mosaic cheruljim were similar, only that the human faces were put looking towards each other, and towards the mercyseat between, being formed out of tlie same mass of pure gold as the latter (Exodus 25. 19, 20). In Isaiah 6. 2 two wings are added to cover their countenances ; because there Ihoy r. 3; unto liim" (it was no unreal hallucination); and " the hand of Jehovah was upon him" (Isaiah 8. 11; Daniel 10.
10, 18; lUivelation I. 17; the Lord by his touch strengthening him for his high and arduous ministry, that he might be able to witness and report aright the revelations made to him). 2. .Iehoiacliln'8 captivity — In the third or fourth year of Jeholakim, father of Jehoiachin, the 5t)7
Vi-tion of Four Clierubim, EZEKIEL I. ind of the Four Whedt, stand by the throne, here under the throne; there God tleigus to consult them, and His condescension calls forth their humility, so that they veil their faces before Him; here they execute His commands. Tlie face expresses their intelligence; the wings, their rapidity in fulfilling God's will. The Shekinah or flame, that signified God's presence, and the written name, Jehovah, occupied the intervening space between the cherubim. Genesis 4. li, for they had a face (v. 6) looking to each of the fonr quarters of heaven. They made no mistakes; and their work needed not to be gone over again. Their wings were joined above in pairs (see v. 11). 10. lUcy . . . had the face of a inan—r/z., in front. The human face was the primary aiju prominent one, and the fundamental part of the composite wliole. On its right was tlie lion's face; on the left, the ox (called "cherub," ch. 10. 14); at the back fi'om above was the eagle's. 11. The tips of the two outstretched wings reached to one another, wliile the other two, in token of humble awe, formed a veil for the lower parts of the body. stretc Ued upward—rather, " were parted from above" (of. Margin, Isaiah 6. 2, Note.) The joining together of their wings above implies that, though the movements of Providence on earth may seem conflicting and confused, yet if one lift np his eyes to heaven, he will see that they admirably conspire towards the one end at laat. 1^. The same idea as r. 9. Tlie repetition is because we men are so hard to be brought to acknowledge the wisdom of God's doings; they seem tortuous and confused to us, but they are all tending steadily to one aim. the spirit—the secret impulse wliereby God moves His angels to the end designed. They do not turn back or aside till they have fulfilled the olfice assigned them. 13. likeness . . . appearance— not tautology. "Likeness" expresses the general form; "appearance," the particular aspect, coals of fire—denoting the intensely pure and burning justice wherewith God punishes by His angels those who, like Israel, have hardened themselves against His long-suttering. So in Isaiah 6., instead of cherubim, the name "seraphim," the burning ones, is applied, indicating God's consuming righteousness; whence their cry to Him is, "Holy! holy! holy!" and the burning coal is applied to his lips, tor the message through his month was to be one of judicial severance of the godly from the ungodly, to the ruin of the latter, lamps—torches. The fire emitted spartis and.flaslies of light, as torches do. went up and down—expressing the marvellous vigour of God's Spirit, in all His movements never resting, never wearied, fire . . . bright—indicating the glory of God. out of th« fire. . . llg Utning—God's righteousness will at last cause the bolt of His wrath to fall on the guilty; as now, on Jerusalem. 14. ran and returned—incessant, restless motion indicates the plentitude of life in these cherubim; so in Revelation 4. 8, "they rest not day or night" (Zechariah 4. 10). flash of lightning-rather, as distinct from "lightning" {v. 13), "the meteor-flash," or sheet lightning. [Fairbairn.] 15. one wheel—the "dreadful height" of the wheel {v. 18) indicates the gigantic, terrible energy of the complicated revolutions of God's providence, bringing about His purposes with unerring certainty. One wheel appeared traversely within another, so that the movement might be without turning, wliithersoever the living creatures might advance (v. 17). Thus each wheel was composed of two circles cutting one another at right angles, " one" only of which appeared to touch the ground
and 3. 2i t" placed:" properly, "to place in a tabernacle"), imply that the cherubim were appointed at the fall as symbols of God's presence in a consecrated place, nnd that man was to worship there. In the patriarchal tlispensation, when the flood had caused the removal of the cherubim from Eden, seraphim or teraphim {Chaldean dialect) were made as models of them for domestic use (Genesis 31. 19, Margin 30). The silence of Exodus 25. and 2fj. as to their configuration, whereas every thing else is minutely described, is because their form was so well known already to Bezaleel and all Israel by tradition as to need no detailed description. Hence Ezekiel (ch. 10. aO) at once knows them, for he had seen them repeatedly in the carved work of the outer sanctuary of Solomon's temple (1 Kings 6. 23-29). He therefore consoles the exiles with the hope of having the same cherubim in the renovated temple which should be reared, and assures them that the same God who dwelt between the cherubim of the temple would be still with His people by the Chebar. But they were not in Zerubbabel's temple; therefore Ezpkiel's foretold temple, if literal, is j-et future. The ox is selected as chief of the tame animals, the lion among the wild, the eagle among birds, and man the head of all, in his ideal, realized by the Lord Jesus, combining all the excellencies of the animal kingdom. The cherubim probably represent the ruling powers by which God acts in the natural and moral world. Hence they sometimes answer to the ministering angels; elsewhere, to the retleemed saints (the elect Church) through whom, as by the angels, God shall hereafter rule the world and proclaim the manifold M'isdom of God (Matthew 19.
28; 1 Corinthians 6. 2; Ephesians 3. 10; Revelation 3. 21 ; 4.
8-8). The "lions" and "oxen," amidst " palms" and "open fl Dwers" carved in the temple, were the four-faced cherubim which, being traced on a flat surface, presented only one aspect of the four. The human-headed winged bulls and eagle-headed gods found in Nineveh, sculptured amidst palms and tulip-shaped flowers, were borrowed bj' corrupted tradition from the cherubim placed in Eden near its fruits and flowers. So the Aaronic calf (Exodus
32. 4, 5) and Jeroboam's calves at Dan and Bethel, a schismatic imitation of tlie sacred sj'mbols in the temple at Jerusalem. So the ox figures of Apis on the sacred arks of Egypt. 7. straight ft-ct i. e., straight legs. Not protruding in any part as the legs of an ox, but straight like a man's. [Grotius.] Or, like solid pillars; 7iot bendin;/, as man's, at the knee. They glided along, rather than walked. Their movements were all sure, right, and without etfort. [KvsTo, Q/clopedia.] sole . . . calf's foot Henderson hence supposes thixt " xtrniijht feef implies that they did not project horizontally like men's feet, but ver- (" upon the earth)," according to tlie directitm the cherubim desired to move in. with his four faces—rather, " according to four faces'' or sides; as there was a side or direction to each of the four creatures, so there was a wheel for each of the sides. [FAiiUiAlUN.] The four sides or semicircles of each composite wheel pointed, as the four faces of each of tin; living creatures, to the four quarters of heaven. Havkrnick refers " his" or " its" to the wheels. The cherul)ini and their wings and wheels stood in contically as calves' feet. The solid firmness of the round foot of a calf seems to be the point of comparison, colour the ylit Urring appearance, indicating God's purity. S, Tlie hands of each were the hands of a man. The hand is the symbol of (iclivc power, guided btj " skil/ulness" (Psalm 78.
72). under tUeir wings—signifying their operations are hidden from our too curious prying; and as the "wings" signify something more than human, viz., the secret prompting of God, it is also implied that they are moved by it and not by their own power, so as that they do nothing at random, but all with Divine wisdom, they fourliufl. . .facosnnd. . .wings—He returns to what he had slated already in v.O; this givesa reason why they had hands on llieir four sides, viz., because they had faces and wings on the four sides. They moved whithersoever they would, not by active energy merely, but also by knowledge (expressed by their faces) luul Divine guidance (expressed by their " wings"). 9. Tlioy—had no occasion to luru tliemselves round when changing iucir direction, 5GS trast to the symbolical figures, somewhat similar, thea existing in Clialdea, and found in the remains of Assyria.
Tile latter, though derived from tlie original revelation by tradition, came by corruption to synil)olize theastronomi(;al zodiac, or tlie sun and celestial sphere, by a circle with wings or irradiations. But Ezeklol's cheruliim rise above natural objects, the gods of the heathen, to the lepresentntion of the one true God, who made and continually upholds them. 10. appearance . . . work—thell Jm-m and the mnlirial of tlieir work, beryl—rather, "the glancing appearance of th(^ Tarsliisli-stone ;" the chrysolite or toi)iiz, brought Iron Tarshish or Tartessus in Spain.
It was uue of the gems iu the breastplate of the blgb
Vition of the Glory of God. EZEKIEL 11, III. The Comymsston of EzMd. priest (FLxodus 2S.20; Song of Solomon 5. U ; Daniel 10. 6). four liad oue likeness—the similarity of the wheels to one smother implies that there is no inequality in all God's works that all have a beautiful analogy and pro- (ch. 2. 2 ; 3. 23, 24 ; Revelation 1. 17). In this first chapter God gathered into one vision the substance of all that was to occupy the prophetic agency of Ezekiel ; as was done afterwards in the opening vision of the Revelation of Saint John. portion. 17. went upon their four sides—Tljose faces or CHAPTER II. sides of the four wheels moved which answered to the direction in whicli the cherubim desired to move; whilst
Ver. I-IO. EzEKiEL's Commission. 1. Son of manoften applied to Ei;ekiel ; once only to Daniel (Daniel 8. 17), and not any other prophet. The phrase was no doubt taken from Chaldean u;.;age during the sojourn of Daniel and Ezekiel in Chaldea. But the spirit who sanctioned the words of the prophet implied by it the loicliness and the transverse circles in esich of the four composite wheels remained suspended from the ground, so as not to Jini)ede the movements of tlie others. 18. rings—i. e., felloes or circumferences of the wlieels. eyes—the multiplicil y of eyes here in the wheels, and ch. 10. 12, in the ciierubim themselves, symbolizes the plenitude of intellifrailly of the prophet as man "lower than the angels," gent life, the eye being the window through which "the though now admitted to the vision of angels and of God Himself, "lest he should be exalted through the abundance of the revelations" (2 Corinthians 12. 7). He is appropriately so called as being type of tlie Divine "Son of man" liere revealed as "man" (JS'o/e, ch. 1.'26). That title, as applied to Messiah, implies at once His luic Uness and His exaltation, in His manifesta tions as the Ilcpresentative man, at His first and second comings respectively (P.salm spirit of the living creatures" in the wheels (u. 20) looks forth (cf. Zechariah 4. 10). As the wheels signify the providence of God, so the eyes Imply that He sees all the circumstances of each case, and does nothing by blind impulse. 19. vs-ent by tikem—went beside them. 20. tlie spirit was »o go—i. e., their will was for going whithersoever tlie Spirit was for going, over against tliem— rather, beside or in conjunction ivith them, spirit of the living creature -put collectively for "the living o-ea-
8. 4-8; Matthew 16. 13; 20. 18; and on the other liaiul, Dantiov.v." the cherubim. Having first viewed them separiel 7. 13, 14 ; Matthew 26. 04; John o. 27). 2. spirit entered. . . when he spake—the Divine word is ever accompanied by the Spirit (Genesis 1. 2, 3). set . . . upon . . . feet—he had l)een "upon his face" (cli. 1.28). Humiliation on our part is followed by exaltation on God's (ch. 3. ately, he next views them in the aggregate as the composite living creature in which tlie Spirit resided. The life intended is that connected with God, holy, spiritual life, in the plenitude of its active power. 21. over against— 23,24; Job 22. 29; James 4. 6; 1 Peter 5. 5). "On the feet" was the fitting attitmle wlien he was called on to walk and work for God (Epliesians 5. 8; 6. 15). tinat I heard rather, "then 1 heard." 3. nation—rather, nations; the word usually applied to the lieatheii or Gentiles; here to the Jews, as being altogether heathenized with idolatries. So in Isaiah 1. 10, they are nameii "Sodom" and "Gomorrah." They were now become " l.o-ammi," not the j)eople of God (Hosea 1. 9). 4. impudent— hard-faevd (ch. 3. 7, rather, "alonj; with" [Henderson]; or, "beside." [FaiuBAIKN.] upon the heads—rather, "above the heads." (Faikhaikn'.] colour—glitter, terrible crystal — daz Kling tlie spectator by its brightness. 33. straights-erect.
[FAiitHAli.-M.] Expanded upright, two . . . two . . . covered . . . bodies—not, as it might seem, contradicting r. 11. The two wings expanded upwards, though chiefly used fur flying, yet up to the summit of the figure wliere they were parted from each other, covered the upper part of the body, whilst the other two wings cov-
9). children—resumptive of " they" {v. 3) ; the "children" walk in their " fathers' " steps. I . . . send thee—God opposes His command to all obstacles. T)u ties are ours; events are God's. Thus saitii the Lord God—God opposes His name to the obstinacy of the people. 5. forbear —viz., to hear, yet shall know—even if they will not hear, at least they will not have ignorance to plead as the cause of theii perversity (ch. 33. 33). 6. briers—not as Margin and Gesenius, "rebels," which would not correspond so well to " thorns." The Hebrew is from a root meaning "to sting" as nettles do. The wicked are often so called (2 Samuel 23. 0; Song of Solomon 2. 2 ; Isaiah 9. 18). scorpions—a reptile about six inches long, witli a deadly sting at the end of tlie tail, be not afraid—(Luke 12. 4 ; 1 Peter ,3. 14). 7. most rebellious—HZ., "rebellion" itself: .eied the lower parts 24. voice of . . . Almighty—the thunder (Psalm 2;». 3, 4). voice of speech— rather, "the V()i<H;'' or "sound of tumuli;' as in Jeremiah 11. 16. From an ^r^(6(C root, meaning the impetuous rush of heany rain. uoisc of. . . host—(Isaiah 13. 4; Daniel 10. 6.) 25. letdown. . . wings—whilst the Almighty gave forth His voice, they reverently let their wings fall, to listen stilly to His conimunioatiou. 26. Tlie Godhead appears in the likeness of enthroned humanity, as in Exodus 24. 10. Besides the " paved work of a sapphire stone, as it were the body of lieaven in clearness," there, we have here the "throne," and God "as a man," with the "appearance of fire round about." This last was a prelude of the incarnation of Messiah, but in His character as Saviour and as Judge (Revelation 19.11-10). The azure sapphire answers to the colour of the sky. As others are called "sons of God," but He " the Son of God," so others are called "sons of man" its very essence. 8. cat—(Jeremiah 15. 16, JS'ole ; Revelation 10. 9, 10.) The idea is to possess himself fully of the message, and digest it in the mind: not literal eating, but such an approjn-iation of its unsavoury contents, tliat they should become, as it were, part of himself, so as to impart them the more vividly to his hearers. 9. roll—the form In which ancient books were made up. 10. within and witliout—on the face and the back. Usually the parchment was written onl5' on its inside when rolled up ; but so full was God's message of impending woes, it was written also ou the back.
(ch. 2. 1, 3), but He " the Son of man" (Matthew 16. 13), being the embodied representative of humanity and the whole human race; as, on the other hand. He is the representative of "the fulness of the Godhead" (Colossians 2. 9). Wliilst the cherubim are movable, the throne above, and Jehovah who moves them, are firmly fixed. It is good news to man, th.at the throne above is filled by One who even there appears as "a man." 27. colour of amber— "the glitter of chasmal." [Fairbairn.] See iVore, u. 4 ; rather, " polislied brass." [Henderson.] Messiah is described here as in Daniel 10.5,6; Revelation 1.14,15. 28. the bow. . . in CHAPTER III.
Ver. 1-27. Ezekiel Eats the Roll: is Commissioned TO Go to Them of the Captivity, and Goes to TelABIB BY THE CHEBAR: AGAIN BEHOLDS THE SlIEKINAH Glory: is Desired to Retire to his House, and ONLY Speak when God opens his Mouth. 1. eat . . . and . . . speak—God's messenger must first inwardly appropriate God's truth himself, before he "speaks" it to others {Note, ch. 2. 8). Symbolic actions were, when possible and proper, performed outwardly ; otherwise, internally and in spiritual vision, the action so narrated making the naked statement more intuitive and Impressive by|)reseuting the subject In a concentrated, em*... rain-the symbol of the sure covenant of mercy to God's children remembered amidst judgments on the wicked; as in the flood in Noah's days (Revelation 4.3). "Like hanging out fi om the throne of the Eternal a flag of peace, assuring all that the purpose of Heaven was to preserve rather than to destroy. Even if the Divine work should require a deluge of wrath, still the faithfulness of God woulil only shine forth the more brightly at last to the children of promi.se, in cousecjuence of the tribulationsneeded to jirepare for the ultimate good" [Fairbairn] (Isaiah 54. 8-10). 1 fell upon . . . face—the right attitude, spiritually, before we enter oa any active work for God o69 (Jod Encouragelh the Prophet,. EZEKIEL III. God Openelh and Shutleth his Mouth, (2.1) fpeaks of standing upon his "watch," but it wa« only in order to be on the look-out for the manifestation of God's power (so Isaiah 52. 8; 62. 6); not as Ezekiei, to act as a watchman to others. 18. warning . . . speakest to warn—The repetition implies that it is not enough to warn once in passing, but that the warning is to be inculcated continually (2 Timothy 4. 2, " in season, out of season;" Acts 20. 31, "night and day with tears"), save Ch. 2. 5, had seemingly taken away all hope of salvation; but the reference there was to the mass of the people whose case was hopeless; a few individuals, however, were reclaimable. die in . . . Iniquity—(John 8. 21, 24.) Men are not to flatter themselves that their ignorance, owing to the negligence of their teachers, will save them (Koraans 2. 12, "As many as have sinned without law, shall also perish without law"). 19. wickedness . . . -wicked -way—^internal wickedness of heart, and external of the life, respectively, delivered thy soul—(Isaiah 49. bodied form. 3. Jvoney for sweetness—Psalm 19. 10; 119.
103; Revelation 10.9, where, as here, v. 14, the "sweetness"
Is followed by " tfitterness."' The former being due to the painful nature of tlie message; the latter because it was the Lord's service which he was engaged in ; and his eating the roll, and rinding it sweet, implied that, divesting himself of carnal feeling, he made God's will his will, however painful tlie message that God might requite him to announce. The fact that God would be glorified was his greatest pleasure. 5. See Margin, Hebrew, "deep of lip and heavy of tongue," £. e., men speaking an obscure and unintelligible tongue. Even they would have listened to the prophet; but the Jews, though addressed in their own tongue, will not hear him. 6. many people
It would have increased the difficulty had he been sent, not merely to one, but to "many people" differing in tongues, so that the missionary would have needed to acquire a new tongue for addressing each. The after mission of the apostles to many peoples, and the gift of tongues for that end, are foreshadowed (cf. 1 Corinthians
4, 5 ; Acts 20. 'M.) 20. rigliteous . . . tui-n from . . righteousness—not one " righteous" as to the root and 1-1. 21 with Isaiali 2S. 11). liacl I sent tJiee to tliem, tliey would liave Uearliened — (Matthew 11.21,23.) 7. will not hearken niito tSiee : for . . . not . . . me—(John 15. spirit of regenei-ation (Psalm 89. 33; 138. 8; Isaiah 26. 12; 27.
3; John 10. 28; Philippians 1. 6), but as to its outward apjjearance and performances. So the "righteous" (Proverbs IS. 17; Matthew 9. 13). As in v. 19, the minister is required to lead the wicked to good, so in v. 20, to confirm the well-disposed in their duty, commit iniquity—i. e., give himself up ivhoUi/ to it (1 John 3. 8, 9), for even the best often fall, but not wilfully and habitually. I lay a stumhling-hlock—not that God tempts to sin (James 1. 13, 20.) Take patiently their rejection of thee, for I thy Loi-d bear it along with thee. 8. Ezekiel means one "strengthened Ijy God." Such he was in godly firmness, in spite of his people's opposition, according to the Divine command to the priest tribe to which he belonged (Deuteronomy 33.9). 9. As . . . flint — So Messiah the antitype (Isaiah .50.7; cf. Jeremiah 1.8, 17). 10. receive in . . . heart . . . ears—Tlie transposition from the natural order, viz., first receiving with the ears, then in the heart, 14), but God gives men over to judicial blindness, and to their own corruptions (Psalm 9. 16, 17; 94. 23), when they " like not to retain God in their knowledge" (Romans 1.
24, 2G) ; just as, on tlie contrary, God makes " the way of the righteous plain" (Proverbs 4. 11, 12; 15. 19), so that they do " not stumble." Calvim refers " stumbling-block" not to the guilt, but to its punishment ; "I bring ruin on him." The former is best. Ahab, after a kind of righteousness is designed. The preparation of the heart for God's message sliould precede tiie reception of it with the ears (cf. Proverbs Hi. 1 ; Psalm 10. 17). 11. thy people—who ought "to be better disposed to hearken to thee, their fellowcountryman, than hadst thou been a foreigner {v. 5, 6).
I Acts 8. o9.) Enekiel's abode heretofore had not been the most suitable for his work. He, therefore, is guided (1 Kings 21. 27-29), relapsed, and consulted lying spirits in false prophets ; so God permitted one of these to be his "stumbling-block," both to sin and its corresponding punishment (1 Kings 22. 21-23). Itis blood will I require—(Hebrews 13. 17.) 23. hand of tlie Iiord-(Ch. l)y the Spirit to Tel-abib, the chief town of the Jewish colony of captives: there he sat on the ground, "the throne of the miserable" (Ezra 9. 3; Lamentations 1. 1-3), Beven days, the usual period for manifesting deep grief (Job 2. 13; see Psalm 137. 1), thus winning their confidence
1. 3.) go . . . into the plain—in order that he might there, in a place secluded from unbelieving men, receive a fresh manifestation of the Divine glory, to inlay sympatiiy in their sorrow. He is accompanied Ijy the cherubim which had been manifested at Chebar (ch. 1. 3, -1)^ after their departure from Jerusalem. They now are heard moving witli the "voice of a great rushing (cf. Acts 2.2), sayspirit him f<5r his trying work. 23. glo»-y of the Loixl— (Ch. 1. 28.) 24. set me upon my feet-—having been previously prostrate and unable to rise until raised by the Divine power, shut thyself within . . . house—implying. Blessed be the glory of the Lord from his place," i. e., moving from tlie place in which it had been at Chebar, to accompany E/,ekjel to his new destination (ch. 9. 3); or, " from liis place ing, that in the work he had to do, he must look for no sympatiiy from man, but must be often alone with God. and draw his stre ngth from Him. [Fairbairn.] "Do not go out of thy house till I reveal the future to thee by signs and words," which God does In the following chapters, down to the eleventh. Thus a representation was given of the city shut up by siege. [Grotius.] Thereby God proved the obedience of His servant, and Ezekiel showed the reality of His call by proceeding, not through rash impulse, but by the directions of God. [Calvin.] 25. put ll>nnds upon thee—n'ot literally, but spiritually, the binding, depressing influence which their rebellious conduct would exert on his spirit. Their perversity, like bands, would repress his freedom in preaching. As in 2 Corinthians G. 12, Saint Paul calls himself " straitened," because his teaching djd not find easy access to them. Or ' may rather mean, in His place and manifested "from" it. Though God may .seem to have forsaken His temple. He is still in it, and will restore His people to It. His glory is " blessed," in opposition to those Jews who spoke evil of Him, as if He had been unjustly rigorous towards their nation. [Calvin.] 13. touched— //<., kissed, i.e., closely eml)raced. noise of a great rushing —typical of great disasters iinpendingover tlie Jews. bitterness—sadness on account of the impending calamities of wliich 1 was required to be the unwelcome meseenger. Uul tlie "hand," or powerful imjuilse of Jehovah, urged me forward. 1~>. Tel-abih— nn'ans an "elevation." It is identified liy Miciiaeils witli Thallaba. on tin; Cliabour. Perhaps the name expressed the Jews' hopes of restoration, or else the fertility of tlie region. Aljib means tin; green ears of corn which appeare{l in the month Nisan, tlic pledge of the liarvest. I Ditt, &o.—Tills is tlie Hebrew Margin leading. The text else, it is said to console the prophet for being shut up; If thou wert now at once to announce God's message, they ivould rush on thee and bind thee with "bands." [Calvin.] 2G. I will make my tongue . . . dumb—Israel had rejected the prophets; therefore God deprives Israel of the propliets and of His word—God's sorest judgment is ratiicr, "I beheld tiieiii sitting there" [Gk.skniusJ; or, "And tliose that wcre settled there," viz., the older (1 Samuel 7. 2; Amos S. 11, 12). 37. wlien I speak . . . 1 will open thy mouth—opposed to the silence imposed on the prophet, to punish the people (r. 20). After the Interval of silence has awakened their attent ion to thtM)»use of it, viz., tlieirsiiis, tliey may tlien hearken to the prophecies which they would not do before, he that hearetli, settlers, as distinguished from the more recent ones alluded to in the previous clause. The ten tribes had been long since settled on the (Jhabor or Habor (2 Kings
17. 6). [Havehnu'K.] 17. watcliiuau — Ezekiel alone, among the propliets, is called a " watchman," not merely to sympathize, but to give timely warning of danger let lilm liear . . . forbear—i. e., thou hast done thy part. to his peojilc where uouu was suspected, Habakkuk 670
T!ie Type oj a Se!ge. EZEKIEL IV, V. The Hardness of the Famine, whetlier they hear or forbear. He who shall forbear to the meaning was far from lying on the surface, was Intended to arouse to a less superficial mode yf thinking, just as the partial veiling of truth in Jesus' parables was designed to stimulate inquiry; also to remind men that God's dealings in the past are a key to the future, for Ho moves on the same everlasting /(ri Hcijto, the forms alone being tt'ansitory. 7. arm . . . uncov«-rcd—to be read.y for action, wliich the long Oriental garment usually covering it would prevent (Isaiah 52. 10). tlioH sltalt proplicsy against it—this gesture of thine will be a tacit prophecy against It. 8. bands—(Ch. 3. 25.) not turn from . . . side—to imply the impossibility of their being able to shake off their punishment. O. wheat . . . barley, &c. —instead of simple flour used for delicate cakes (Genesis hear, It ihall be at liis own peril ; he who hears, it sluUl be to his own eternal good (of. Kevelulioii 2i 11).
CHAPTER IV.
Ver. 1-17. Symbolical Vision of the Sikge and the Iniquity-eeauing. 1. tile—a suii-driecl brick, such as are found in Babylon, covered with cuneiforui inscriptions, ollen two feet long, one broad, a. fort—rather, a walch-toirer (Jeremiah 4) wherein the besiegers could watch the movemenls of the besieged. [Gesenius.] A wall of circunivallatioii. [LXX. and Kosenmuller.] A kind of battering-ram. [ilAUKEK.] The first view is best, a mouut—wlierewith tlie Chaldeans could be defended from missiles, bntftring-rams— through-
18. 6), the Jews should have a coarse mixture of six different kinds of grain, such as the poorest alone would eat, litches —spelt or dhourra. three hundred nnd ninety the forty days are omitted, since these latter tyiiify the wilderness period when Israel stood separate from tlie Genborers. In ch. 21. 22 the same Hebrew is translated, "captains." ii-cm pan—the Divine decree as to the Chaldean army invi-sliug the city. 3. set it for a \vnll of iron bctwrtn tlit-e Hiul tUe til} — l^^zeiiiel, in the person of God, represents the wall of separation between him and the people as one of iron: and the Chaldean investing army. His instrument of separating thcni frojn liini, as one impossible to burst tlirouih. set . . . face «^nin»t it inexorably (Psalm .'!!. hi). Tlie exiles envied their brethren remaining in Jerusalem, but exile is better than the straitness of a siege. 4. Anotlier symbolical act performed at the same lime as the former, in vision, not in external action, wherein it would have been only puerile: narrated as a thing ideally done, it would make a vivid impression. The second action is supplementary to the tiles and their pollutions, thoughpartially chastened by stint of bread and water (v. 16), whereas the eating of the polluted bread in the 390 days implies a forced residence "among the Gentiles" who were polluted with idolatry (i;, 13). This last is said of " Israel" primarily, as being the most debased (v. 9-15); they had spiritually sunk to a level with the heathen, therefore God will make tlieii' condition outwardly to correspond. Judali and Jerusalem fare less hardly, being less guilty: they are to "eat bread by weight and with care," i. e., have a stinted supply, and be chastened with the milder discipline of the wilderness period. But Judah also is secondarily refened to in the first, to bring out more fully the same prophetic idea, 390 days, as having fallen, like Israel, into Cientile defilements; if, tlien, the Jews are to escape from the exile among Gentiles, which is their just punishment, they must submit again to the wilderness-probation (v. 10), 10. twenty she Uels—i. e., little more than ten ounces. A scant measure to sustain life (Jeremiah 52. G). But it applies not only to the siege, but to their whole subsequent state. 11. sixth . . . of . . . hin—about a pint and a half. 13. dung—as fuel; so tire Arabs use beasts' dung, wood-fuel being scarce. But to use human dung so implies the most cruel necessity. It was in violation of the law (Deuteronomy 14. 3; 23. 12-14); it must therefore have been done only in. vision. 13. Implying that Israel's peculiar distinction was to be abolished, and that they were to be outwardly blended with the idolatrous heathen (Deuteronomy 28. 08 ; Hosea 9. 3). 14. Ezekiel, as a priest, had been accustomed to the strictest abstinence from everything legally impure. Peter felt the same scruple at a similar command (Acts 10. 14; cf. Isaiah 65. 4). I'osileft siilc—referring to the position, of the ten tribes, the northirn kingdom, as Jutlali, the muthern, answers to "the riglit side" (V. 6). The Orientals, facing the east in their mode, had the north on tlieir left, and the south on their (ch. Ki. 4(1). Also the right was more honourable than the left: so Judah, as being the seat of the temple, was more .so than Israel. Ijear their iniquity—iniquity being regarded as a burrlr'n; so it means, " bear the punishynent of their iniciuity" (Numbers 14. 34). A type of Him who was the great sin-hearer, not in mimic show as Ezekiel, but in reality (Isaiah iy.i. 4, ti, 12). 5. tliree Iiundred ai»d niuety days—the u90 years of punishment appointed for Israel, and forty lor Judah, cannot refer to the siege of Jerusalem. That siege is referred to v. 1-3, not in a .sense restricted to the literal siege, but comprehending tlie whole train of punishment to be inflicted for theirsin; therefore we read here merely of its .sore pressure, not of its result. The sum of '6'M and 4U years is 430, a period famous in the history of the covenant people, being that of their sojourn in Egypt (Exodus 12.40,41; Galatians 3.17). The forty alludes to the forty years in the wilderness. Elsewhere (Ueuieronomy 2S. OS ; Hosea 9. 3), God threatened to bring them back to Egypt, which must mean, not Egypt literally, but a bondage as bad as tJiat one in Egypt. So now God will reduce them to a kind of new Egyptian bondage to the world : Israel, the greater transgressor, for a longer period than Judah (cf. ch. 20. 35-38). Not the whole of the 430 years ot t he Egypt state is appointed to Israel; but this shortened by the forty years of the wilderness sojourn, to imply, that a way is open to their return to life by their having the Egypt state merged into that of the wilderness, i. e., by ceasing from idolatry, and seeking in their sifting and sore troubles, through God's covenant, a restoration to rigliteousness and peace, [Faiubaikn.J The 390, in reference to the sin of Israel, was al.so literally true, being tlie years from the setting Up of the calves by Jeroboam (1 Kings 12. 20-33), i. e., from tive precepts, being dependent on a particular command can be set aside at the will of the Divine ruler; but mora. jsreccp/s are everlasting in their obligation, because God cannot be inconsistent with His unchanging moral na ture. abominable flcslk lit., fiesh that stank from putridity. Flesh of animals three days killed was prohibited (Leviticus 7. 17, 18 ; 19. 6, 7). 15. cow's dung—a mitigation of the former order (t). 12); no longer " the dung of man;" still the bread so baked is "defiled," to imply that, whatever partial abatement there might be for the prophet's sake, the main decree of God, as to the pollution of Israel by exile among Gentiles, is unalterable. 16. staff of bread—bread by which life is supported, as a man's weight is by the stair he leans on (Leviticus 20. 20; Psalm
105. 16; Isaiah 3. 1). by weiglit, and with care— in scant measure (v. 10). 17. astonied one with anotlier—mutually regard one another with astonishment: the stupefied look of despairing want.
CHAPTER V.
975 to 58.5 B. c. ; about the year of the Babylonian captivity; and perhaps the 40 of Judah refers to that part of Manasseh's flfty-flve years' reign in which he had not repented, and which, we are expressly told, was the cause of God's removal of .Tudah, notwithstanding Josiah's reformation
Ver. 1-17. Vision of Cutting the Hairs, and the Calamities foreshadowedthekeby. 1. knife . . . razor —the sword of the foe (cf. Isaiah 7.20). This vision implies even severer judgments than the Egyptian afllictions foreshadowed in the former, for their guilt was greater than that of their forefathers, thine head—as representative of the Jews. The whole hair being snaven off was slg571 (1 Kings 21. 10-16; 23. 20. 27). 6. eacli day for a year-iiY., a day /or a year, a day for a year. Twice repeated, to mark more distinctly the reference to Numbers 14. 34. The plclarlaK of the future under the image of the past, wherein
EZEKIEL VI.
The Jud(jmcnl upon Jerusalem,
The Tiipe of the Prophd's Hair. by the Romans, and the final one by Antichrist (Zechariah 13.8,9; 14. 2), as well as that by Nebuchadnezzar. Their doom of evil was not exhausted by the Chaldeau conquest. There was to be a germinating evil iu their destiny, because there would be, as the Lord foresaw, a germinating evil in their character. As God connected Himself peculiarly with Israel, so there w.as to be a peculiar manifestation of God's wrath against sin iu their case. [Fairbairn.] The higher tlie privileges the greater the punishment in the case of abuse of thenL. When God's greatest favour, the go.spel, was given, and was abused by them, then " the wrath was to come on them to the uttermost" (1 Thessalonians 2. 16). 10. fathers . . . eat . . . sons—alluding to Moses' words (Leviticus 26. 29; Deuteronomy 28. .>3), with the additional .sad feature, that "tlie sous should eat their fathers" (see 2 Kings 6. 28; Jeremiah 19. 9; Lamentations 2.20; 4.10). H. as I live—the most solemn of oaths, pledging the self-existence of God for the certaint.y of the event. deiUe«i iny sanctuary—the climax of Jewish guilt: their defiling Jehovah's temple by introducing idols, diminish—W., withdraw, viz., mine " eye " (which presently follows), i. e., my favours ; Job 36. nlficarit of severe and liuiiiiliatiiif; (2 Sainncl If). 4, 5) treatinent. Kspecinlly in the case of a priest; for priests (Leviticus 21. o) were forljidden " to make baldness on tlieir head, "their liair being tlie token of consecration ; lierel)y it was intimated that the ceremonial must give place to the moral, balances—implj in;^ the jiisl clUn-iniiita/ion with wliicli .leliovali weighs out tlie portion of punishment "divided," 1. €., allotted to each: tlie "hairs" are the Jews: the Divine scales do not allow even one hair to esfape accurate weighing (cf. Matthew 10.30). a. Three classes are described. Tlie sword was to destroy one third of the people; famine and plague another third (" fire " in V. 2 being explaii>>'d in v. 12 to mean pestilence and famine"); tiiat wlncli remained was to be .scattered among the nations. A fewonl.yof the' last portion were to escap'S symbolized by the hairs bound in Ezekiel's skirts (I). 8; Jeremiah 40.6; 52. IB). F-ven of these some were to be thrown into the fier.v ordeal again {v. 4; Jeremiah 41. 1, 2, itc. ; 44. 11, *o.). The "skirts" being able to contain but few express thatextreme limit to which God's goodness can reacli. 5, 6. Explanation of the symbols. Jeriis.ilem—not the mere city, but the people of Israel generally, of which it was the centre and rejiresentative.
7 uses the Hebrew ver'o in the same way. As the Jews had witlidrawti from God's sanctuary its sacredness by "defiling" it, so God withdraws His countenance from them. The significance of the expression lies in the allusion to Deuteronom.y 4. 2, "Ye shall not diminish aught from the word which I command you:" they liad done so, therefore God diminishes thprn. The reading found iu six MSS., " I will cut thee off," is not so good. 13. Statement in plain terms of what was intended by the symbols
Ill . . . mi<lst—Jerusalem is regarded in God's point of view as centre of the whole earth, designed to radiate the true light over the naiionn in all ciircctioiis. Cf. Margin (" navel "), ch. 38. 12; Psalm 48. 2; Jeremiah 3. 17. No centre in the ancient heathen world could have been selected more fitted than Canaan to be a vantage-ground, whence the ])eople of Go<l might have acted with success upon the heathenism of the world. It lay midway betv.-een tlie oldest and most civilizeil states, Eg.vpt and Ethiopia on one side, and Babylon, Is ineveh, and Indi.a on tlie other, and afterwards Persia, Greece, and Rome. The Phcenician mariners were close b.v, through whom they might have transmitted the true religion to the remotest lands ; and (r. 2; see ch. 6. 12; Jeremiah 15. 2; 21. 9). draw out . . . sword after them—(Leviticus 26. 3.3.) Skeptics object; no such thing happened under Zedekiali, as is here foretold, viz., that a third part of the nation should die by pestilence, a third part b.v the sword, and a third be scattered unto all winds, and a sword sent after them. But the prophec.v is not restricted to Zedekiali's time. It includes all that Israel suffered, or was still to sutfer, for their sins, especially those committed at that period (ch. all around the Ishmaelites, the great inland traders in South Asia and North Africa. Israel was thus placed, not for its own selfish good, but to be the spiritual benefactor of the whole world. Cf. Psalm 67. throughout. Failing in this, and falling into idolatry, its guilt was far worse than that of the heathen ; not that Israel lilerally went beyond the heathen in abominable idolatries. But " corrnptio optimi pesximd ;" tlie perveision of that which in itself is
17. 21). It only received its primary fulfilment under Zedekiah: numbers then died by tlie pestilence and by the sword; and numbers were scattered in all quarters, and not carried to Bab.ylonia alone, as the objectors assert (cf. Ezra 1.4; Esther 3.8; Obadiah It), pestilence . . . and famine—signified by the symbol "Are" (r. 2). Cf. Isaiah 13. tlie best is worse than tlie perversion of that which is less perfect: is in fact the worst of all Icinds of perversion. Therefore their punishment was the severest. So the position of the Christian piof. ssing Cliurch now, if it be not a light to tlie heathen world, its condemnation will be sorer than theirs (Matthew .5. 1.3; 11. 21-24; Hebrews 10. 2.S, 8; Lamentations 5. 10; plague and famine burning and withering the countenance, as fire does. 13. cause my fury to rest upon theau-as on its proper and permanent resting-place (Isaiah 30. 32, Margin). I will be comforted exyiressed in condescension to man's conceptions; signifying His satisfaction in the vindication of His justice by His rigliteous judgments (Deuteronomy 28. 63 ; Proverbs 1. 26; Isaiah 1. 24). they shall know—by bitter experience. 11. reproach among the n.itions— the.v whose idolatries Israel had adopted, instead of eomlorting, would only exult in tlreir calamities brought on by those idolatries
29). G. cliaiigfcl . . . Into—rather, "hath t-ra/.sr-d m.v judgments wickedly;" "hath rebelled against ni.v ordinances for wickedness." [Buxtohf.] But see end of Xote on v. 7. 7. mMltSpJi«'il—rather, " have been more abundantl.v outrageous;" lit., to tumnltuale : to have an extravagant rage lor idols, iieltlier liave done aeeortlins j"''S" ikicnts of the nations—have not lieen as tenacious of the true religion as the nations have been of the false. The heathen " changed " not their gods, liut the .lews cJianged Jehovah for idols (see t). 6, "changed m.v judgments into Wickedness," i. «., idolatry, Jeremiali 2. 11). The Cliaklean (cf. Luke 15. 15).. 15. instruction lit., a corrective chastisement, i. e., a striking example to warn all of the fatal consequences of sin. For "lY shall be;" all ancient versions have " tliou," which tlie conm'ctiou fa\ours. 10. arrowa of famine—hail, rain, mice, locusts, m Idew (see Deuteronom.v 32. 23, 21), Increase the famljiclii., congregate or version and the Masora support the negative. Others omit it, as it is omitted (ch. 11. 12), and translate, "but have rione according to the judgments," Ac. However, both collect. When .ye think your harvest safe, because ye have escaped drought, mildew, &c., I will find other means [Calvin], which I will congregate as thc/orces of an incading arnii/, to bring famine on ,vou. 17. beasts—perhaps meaning destructive conquerors (Daniel 7. 4). Rather, ch. 11. 12 and also this verse ai e true. They in one sense "did according to llie heathen," viz.. In all that was bad ; in anntlx'r, viz., in that which was good, zeal for religion, they did not. Verse 0 also proves the negative to be genuine; because in changing their religion they have literal "beasts," which infest desolated regions such as Judea was to become (cf. ch. 34. 28; Exodus '2.'i. 29; Deuteronom.y 32. 21 ; 2 Kings 17. 25). The same tlirea'. is repeated not done as the nations whicli have not changed theirs, " ^(also) will do in thee that which I have not done." 8.
I, even I — awfully emphatic. I, even I, whom thou thinkest to be asleep, but who am ever reigning as the Omnipotent Avenger of sin, will vindicate my rigliteous government before the nations b.y Judgments on thee. 9. See IVole, v. 7. (hat -whieh I have not clone — worse than any former judgments (liameiitatlons 4. 6; Daniel 9. ill manifold forms, to awaken tlie careless, sword—civil war.
CHAPTER VI.
Ver. 1-14. Continuation of tiik same Subject. St, mountains of Israel— s. e., of Palestine in general. The mountains are addres.sed by personification; Implying
H), The prophecy includes the destruction of Jerusalem
The Fuitliful Exhorted lo Lament. EZEKIEL VII. The Final Desolation of Israel. watcheth for thee— Rather, " waketh for thee." It awakes up from its past slumber against thee (Psalm 78. that the Israelites themsp Tves are incurable and unworthy of any more appeals; so the prophet sent to Jeroboam (lid not deign to address tlie king, but addressed the altar (1 Kings 2). Tlie mountains are specified as being the scene of Jewish idolatries on -'the high places"
65, 66). 7. The morning—So Chaldean and Syriac versions (cf. Joel 2. 2). Ezekiel wishes to awaken them from their lethargy, whereby they were promising to themselves an uninterrupted night (1 ThessaloniansS. 5-7), as if they were never to be called to account. [Calvin.] The expression, "morning," refers to the fact that this was the usual time for magistrates giving sentence against offenders (cf. v.
(f. 3: Leviticus 2C. 30). 3. riveri—?i7., the ehanneU of torrents. Rivers were often the scene and objects of idolatrous worship. 4-. Jjnages—called so from a Hebrew root, towaxliot, implying the mad ardour of Israel after idol-
10, below; Psalm 101. S; Jeremiah 21.12). Gesenitts, less probably, translates, "the order of fate;" thy turn to be punished, not the sounding again—not an empty echo, such as is produced by the reverberation of sounds in "the mountains," but a real cry of tumult is coming. [Calvin.] Perhaps it alludes to the joyous cries of the grape-gatherers at vintage on the hills FGrotius], or of the idolaters in their dances on their festivals in honour of their false gods. [Tirinus.] Havebnick translates, " no brightness." 8,9. Repetition of u. 3, 4; sadly expressive of accumulated woes by the monotonous sameness, 10. rod . . . blossomed, i>ride . . . budded—the "rod" is the Chaldean Nebuchadnezzar, the instrument of God's vengeance (Isaiah 10.5; Jeremiah 51. 20). The rod sprouting (as the word ought to be translated), &c., implies that God does not move precipitately, but in successive steps. He as it were has planted the ministers of His vengeance, and leaves them to grow till all is ripe for executing Hia purpose. "Pride" refers to the insolence of the Babylonian conqueror (Jeremiah 50.81,32). The parallelism ("pride" answering to "rod") opposes Jerome's view, that " pride" refers to the Jeivs who despised God's threats (also Calvin's, " though the rod grew in Chaldea, the root was with the Jews"). The " rod" cannot refer, as GROTiua thought, to the tribe of Judah, for it evidentl.v refers to the "smiteth" (v. 9) as the instruinent of smiting. 11. atry. [Cai,vi>'.] Otliors translate it, sun-images ; and so In v. 6 (see 2 Kings n. 11; 2 Chronicles 34.4; Isaiah 17.8, Marfiiii). cast yonr glain men before your Idols—the foolisli objects of their trust in the day of evil should witness their ruin. 5. cnrcasses . . . before . . . Idols polluting thus with the dead bones of j'ou, the worshippers, the idols wliich seemed to you so sacrosanct. 6. your works—not gods, as you supposed, but the mere work of men's hands (Isaiah 40. 18-20). 7. ye shall know that I am the I/ord—and not your idols, lords. Ye shall know rne as the all-powerful Punisher of sin. 8. Mitigation of tlie extreme severity of their punishment; still their life shall be a wretched one, and linked with exile (ch. 5. 2, 12; 12. Ifi; 14.22; Jeremiah 41.28). 9. they that escajie of yoii shall reinemtocime—the object of God's Chastisements sliall at last be et Tected by working in them true contrition. This partially took place in the complete eradication of idolatry from the Jews ever since the Babylonian captivity. But they have yet to repent of their crowning sin, tlie crucifixion of Messiah; their full repentance is tlierefove future, after the ordeal of trials for many centuries, ending with that foretold In Zechariah 10.9; 13.8,0; 14.1-4,11. "They sha.ll remember rne in far countries" (cli. 7. Hi; Deuteronomy 30.1-8). I nm broken witli their whorlsh heart— Faikbairn translates, actively, "I will break" their whorish heart; Knglish Version is better. In tlieir exile they shall remember how long I bore with tliem, but was at last corn-
Violevce, i. e., the violent foe, is risen up as a rod of, i. e., to punish the Jews' wickedness (Zechariah 5.8). tlieirs— their possessions, or all that belongs to them, whether children or goods. Grotius translates, from a different Hebrew root, "their nobles," lit., their tumultuout trains (Margin) which usually escorted the nobles. Thus "nobles" will form a contrast to the general "multitude." neither . . . walling— (Jeremiah 16.4-7; pellet", to pnnish, after I was " broken" (my long-suffering wearied out) by their desperate (Numbers 15. 39) spiritual whorishness [CalvinJ (Psalm 78.40; Isaiah 7.13; 43.24; 63.10). loathe themselves—(Leviticus 26.39-45; Job 42. 6.) They shall not wait for men to condemn them, but shall condemn themselves (ch. 20.43 ; 36.31; Job 42.6; 1 Corinthians 11. 31). 11. Gesticulations vividly setting before the hearers the greatness of the calamity about to be in- 25.33.) Gesenius translates, "nor shall there be left any beauty among them." English Version is supported by the old Jewish interpreters. So general shall be the slaughter, none shall be left to mourn the dead. 13. let not . . . buyer rejoice—because he has bought an estate at a bargain price, nor . . . seller mourn—because he has had to sell his land at a .sacrifice through poverty. The Clialdeans will bo masters of the land, so that neither shall the buyer have any good of his purchase, nor the seller any loss ; nor shall the latter (v. 13) return to his inheritance at the jubilee year (see Leviticus 25. 13). Spiritually this holds good now, seeing that " the time is short," " they that rejoice .should be as though they rejoiced not, and they that buy as though they possessed not:" v?8,lnt Paul (1 Corinthians 7. 30) seems to allude to Ezekie) here.' Jeremiah 32. 15, 37, 43, seems to contradict Ezekiel here. But Ezekiel is speaking of the parents, and of Uvpresent; Jeremiah, of the children, and of the future Jeremiah is addressing believers, that they should hoye for a restoration; Ezekiel, the reprobate, who weie excluded from hope of deliverance. 13. although tl>ey were yet alive—although they should live to the year of jubilee, multitude thereof—iii2., of the Jews, wliieh shall not return-answering to " the seller shall not return;" not only he, but the whole multitude, shall not return. CalviX omits is and which: " the vision touching the whole multitude shall not return" void (Isaiah 5.5. 11). neltlier sliail any strengthen himself in tlie Iniquity of his life—no hardenlngof one's self in iniquity will avail agalnst God'u threat of punishment. Fairb.vikn tran.ilates, " no one by his iniquity shall invigorate his life;" referring to the Jubilee, which was regarded as a revivification of the whole commonwealth, when. Us disorders being rectiflicted. In indignation at the abominations of Israel extend thine hand towards .ludea, as if about to "strike," and "stamp," shaking off the dust with thj'foot, in token of how God shall "stretch out His hand upon them," and treail them down (v. 14; ch. 21. 14). 13. He that is far off —f(2., from the foe; those who in a distant exile fear no evil, he that remaineth he that ?-? left in the city; not carried away into captivity, nor having escaped into the conntry. Distinct from "he that is near," those outside the city who are within reach of " the sword" of the foe, and so fall by it; not by "famine," as those left in the city. 14. DIblath—Anotljer form of Diblathalm, a city In Moab (Numbers a?. 46; Jeremiah 48. 22), near which, east and south of the Dead Sea, was the wilderness of Arabia Deserta.
CHAPTER VII.
Ver. 1-27. Lamentation over the Coming Ruin of Israel; the Penitent IIefokmation of a Remnant; THE Chain Symkolizing the Captivity. !J. An end, the end—The indefinite "an'' expresses the general fact of God bringing His long-suffering towards the whole of Judea to an end ; "the" following, marks it as more definitely fixed (.\mos 8. '2). 4. thine abominations— the punishment of thine aliomi nations, sliall be in the midst of tliee—shall be manifest to all. Tliey and thou shall recognize th'e fact of tlilne abominations by thy punishment which shall everywhere befall thee, and that manifestl.v. 5. An evil, an only evil—A peculiar calamity Buch as was never before; unparalleled. The abruptness of the style and the repetitions exjjress the agitation of tbn propliet s mind lu foreseeing these calamities. 6. fied, the bod.v politic sprang up again Into renewed life. What God thus provided for by the Institution of the 573
TJie Ei}i)fitfance of the Escaped. EZEKIEL VIII. The Idolatries Practised in Jerusalem. jubilee, and which is now to cease through the nation's .niquity, let none think to bring about by liis iniquity. W:. they Itavc Ulown—ratlier, " Blow the trumpet," or, "Let tliem blow the trumpet" to collect soldiers as they will, "to make all reaJy" for encountering the foe, it will be of no avail: none will have the courage to go to the battle i,cf. Jeremiah G. 1). [Calvin.] 13. No security Bhoiild anywhere be found (Deuteronomy 32. 25). Fulfilled (Lamentations 1.20); aUo at the Roman invasion (Matthew 2i. 16-lS). 16. (Ch. 6. G.) like doves—which, though usually frequenting the valleys, mount up to the mountains when fearing the bird-catcher (Psalm 11. 1). So Israel, once dwelling in his peaceful valleys, shall flee from the foe to tl:e mountains, which, as being the scene of his idolatries, were justly to be made the scene of his better to understand this of the places dedicated to th/nr idols. As they defiled God's sanctuary, He will defile their self-constituted "sacred places." 25. pence, and . . . none-(l Thessalonians 5. 3.) 26. Mischief npon . . . mlsc Uief—(Deuteronomy 32. 23; Jeremiah 4. 20.) This Is said, because the Jews were apt to fancy at every abatement of suffering, that their calamities were about to cease; but God will accumulate woe on woe. rumour of the advance of the foe, and of his cruelty (Matthew 24.
6). seek a vision—to find some way of escape from their difficulties (Isaiah 2G. 9). So Zedekiah consulted Jeremiah (Jeremiah 37. 17; 38. 14). law shall perish—fulfilled (ch.
20.1, 3; Psalm 74.0; Lamentations 2.9; cf. Amos 8.11) God will thus set aside the idle boast, "The law shall not perish from the priest" (Jeremiah 18. 18). ancients-the ecclesiastical rulers of the people. 27. people of . . . land the general multitude, as distinguished from the "king" and the "prince." The consternation shall pervade all ranks. The king, whose duty it was to animate others, and find a remedy for existing evils, shall himself be In the utmost an.xiety; a mark of the desperate state of flight and sluime. The plaintive note of the dove (Isaiah
59. IJ) represents the mournful repentance of Israel hereafter (Zeoliariah 12. 10-12). 17. sliall be weak uis water lit., shatl f/o (as) ivaiers ; incapable of resistance (Joshua?.
5; Psalni 22. H; Isaiah 13.7). 18. cover tliein—as a garment, baldness—a sign of mourning (Isaiah 3. 2t ; Jeremiah -IR. 37; Jlioali 1. IG). 19. cast . . . silver in . . . streets —just retribution ; thfy had abused their silver and gold by converting them into idols, "the stumbling-block of their iniquity" (ch. 14. 3, 4, /. e., an occasion of sinning); so these silver and gold idols, so far from " being able to deliver them in tlie day of the Lord's wrath" (see Proverbs 11. i), shall, in despair, be cast by them into the streets as a prey to the foe, by whom they shall be "removed" (Grotil'S tratislntes as Margin, "shall be despised as an unclean thing"); or rather, as suits the parallelism, "shall be put away from them" 6^ the Jews. [C'ALVix.] "They (the silver and gold) shall not satisfy their souls," i. e., their cravings of appetite and other needs. S30. beauty of liis ornameut—tlie temple of Jehovah, the especial glory of the Jews, as a bride glories in her ornaments (the very imagery used by God as to the temple, ch. Hi. 10, 11). Cf. ch. 2!. 21: "My sanctuary, the excellency of your strength, the desire of your eyes." ima-^es . . . tiierelii viz., in the temple (ch. 8. 3-17). set It far from fliem—God had "set" the temple (their " beauty of ornament") "for His majesty;" but they had setup "abominations therein;" therefore God, in just retribution, "set it far from theni,"(i. e., removed them far from it, or took it away from them. [VAi'AiiLUS.J Margin atl'airs. clothed with desolation—Clothing is designed to keep ofl' shame; but in this case shame shall be the clothing, after. . . way—because of their wicked ways. Avserts—lit., judgments, i. e., what just judgment awards to them; used to implj' the exact correspondence of God's judgment with the judicial penalties they had incurred: they oppressed the poor, and deprived them of liberty; therefore they shall be oppressed, and lose their own liberty.
CHAPTER VIII.
Ver. 1-18. This eighth chapter begins a new stage of Ezckiel's prophecies, and continues to the end of the eleventh chapter. The connected visions from ch. 3. 12 to the end of ch. 7. comprehended Judah and Israel; but the visions (ch. S.-ll.) refer immediately to Jerusalem and the remnant of Judah under Zedekiah, as distinguished from the Babylonian exiles. 1. sixth year viz., of tlie captivity of Jehoiachin, as in ch. 1. 2, the "fifth year" is specified. The lying on his sides 390 and 40 days (cli. 4. 5, G) had by this time been completed, at least in vision. That event was naturally a memorable epoch to the exiles; and the computation of years from it was to humble the Jews, as well as to ^how their perversity in not having repented, though so long and severely chastised, eltlers viz., those carried away with Jehoiachin, and now at the Cheljar. sat l>efore me—to hear the word of God from me, in the absence of the temple and other public places of sabbath worship, during the exile (ch. 33.80, 31). It was so ordered they were present at the giving of the prophecy, and so translttfcs, " JIade it unto them an vndean l/iing" (cf. Margi)i on V. 19, " removed"); what I designed for their glory they turned to their shame, therefore I will make It turn to tli< ir ignominy and ruin. til. strangers—barbarous and savage nations. 2:2. pollute my secret i>laee—just relrilM'.lion for the Jews' pollution of the temple. " J{obleft without excuse, hand of. . . Lord . . . fell . . . upon me—God's mighty operation /cH, like a thunderbolt, wywn OTt'(in ch. 1.3, it is less forcible, "was upon him"); whatever, therefore, he is to utter is not his own, for he has put ber.i shall enter and defile" the holy of holies, the place of God's manifested presence, entrance into which was <lenied even to the Levites and priests, and was permitted to the high priest only once a year on the great day of atonement. i43. cbaln—symbol of the captivity (cf. Jeremiah 27. 2). As they enchained the land with violence, BO they shall be chained themselves. It was customary to lead away captives In a row with a chain passed from the neck of one to the other. Therefore tramlate as the Hebrew requires, "the chain," viz., that usually employed on such occasions. Calvin explains it, that the Jews should l>e dragged, whether they would or no, before God's tribunal to be tried as culprits in chains. The next words favour this: "bloody crimes," rather, ^'judgment of bloorls," i.e., with blood-sheddings deserving tlie extreme Judicial penalty. Cf. Jeremiah 51. i) : " Her ji/t/r/- meHMcaclieth unto heaven." !44:. worst of . . . Iieathcn oil' the mere man, whilst tlie power of God reigns in him. [Calvin.] 2. likeness—understand, "of a man," !. e., of Messiah, the Angel of the covenant, in the person of whom alone God manifests Himself (ch. 1.26; John 1. IS). The "fire," from "His loins downward," betokens the vengeance of God kindled against the wicked Jews, whilst seai cliing and purifying the remnant to be spared. The " l)rlghtn«'ss" "upward'' betokens His unapproachable majesty (1 Timothy 6. 10). For Hcbrctv, " eesh,"yire, LXX., <Sic., read " ish," a man. colour of amber—the glitter of chasmal [Faii{HAIUN] {Note, ch. 1.4, "polished brass"). 3. Instead of prompt lug him to address directly the elders before him, the Si)lritcarried him away in vision(,nol in person bodily) to the temple at Jerusalem; he proceeds to nport to them what he witnessed: his message thus fall* Into two parts: (1.) The abominations reported in ch. 8.
ivii-UeO of llie iiuli<»is ; the giving up of Israel to their powi'r will convince the Jews that this Is a Hnal overthrow, pomp of . . . strong—the /»i<te wherewith men "slil Tof forelieail" despise the prophet. Iioly places the sacred compartments of the temple (Psalm GS. 35 (2.) The dealings of Judgment and mercy to bo adopted towards the Impenitent and penitent Israelites respectively (ell. 9,-11). The exiles looked hopefully towards Jerusalem, and, so far from believing things there to be on the verge of ruin, expected a return In peace ; whilst those Jeremiah 51. 51). [Calvin.) God calls it "t/i.rir holy places," because they had so defiled it that He regarded
It no longer as ITis. However, as the defilement of the temple has already been mentioned (u. 20, 22), and "their (incred places" are introduced as a new subject, it seems left In Jerusalem eyed the exiles with contempt, as if cast away from the Lord, whereas they themselves were noai
Tlf T},>/t(/e of Jealousy. EZEKIEL YIIT. Tammva and Sun-worshipperB. the cause of God ! 12. every man In . . . chambers of Cfo<l HP.d ensurfd in the pnsspssinns nf Ihc land (ch. 11. 1')).
. . . Imagfry—lhe eldeis ("ancients") are here llie representatives of the people, rather than to be regarded literally. Mostly, the leaders of heathen superstitions laughed at them secretly, whilst publicly professing them in order to keep the people in sulijectiou. Here what is meant is, tiiat the people generally addicted themselves to secret idolatry, led on by tlieir elders; there is no doubt, also, allusion to the mysteries, as in the worship of ISis in Egypt, the Eleusinian in Greece, &c., to which the initiated alone were admitted. "The chambers of imagery" are their osswperoerse imaginations, answering to tlie priests' chambers in the vision, whereon the pictures were portrayed {v. 10.) Ijord . . . forsaken . . . earth —they infer tliis because God has left them to«tlieir mis-
Hciic.f llie vision here of what iitfectca those in Jerusalem 'mmediuteiy was a si'asoi\i\l)le communication to tlie exiles away from it. <loor of . . . iiuier gate—facing the north, thedirectioii in which lie came from Cheliar, called the "altar-gate" (v. 5); it opened into the inner court, wherein .stood the altar of burnt ofl'erin; the inner court (1 Kings (1.361 was that of the priests; the outer court (ch.
10.5), that of the people, wliere tliey assembled, seat—the pedestal ot the image. Image of jealousy— Astarte, or Asheora (as the Hebrew for "grove" ought to be translated, 2 Kings 21. .3, 7; 2.!. 4, 7), set up by Manasseh as a rival to Jehovah in His temple, and arresting the attention of all worshippers as tliey entered; it was the Syrian Venus, worshipped with licentious rites; the " queen of heaven," wife of Phoiniciaii B.ial. Havernick thinks all the scenes of idolatry in the chapter are successive portions of the eries, without succouring them, so that they seek help from other gods. Instead of repenting, as they ought, they bite the curb. [Calvin.] 1*. From the sea-et abominations of the chambers of imagery, the prophet's eye is turned to the o««er court at the north door; within the outer court women were not admitted, but only to the door, sat—the attitude of mourners (Job 2. 13; Isaiah 3. festival held in honour of Tammuz or Adonis {v. 14). Probably, liowcver, tlie scenes are separate proofs of Jewish idolatry, rather tlian restricted to one idol. provoketU to jealousy —^calleth lor a visitation in wrath of the "jealous God," wdio will not give His lionour to another
26). Tammuz—from a Hebrew root, " to melt down." Instead of weeping for the national sins, they wept for the idol. Tammuz (the <S'i/»'ian. for Adonis), the pai'amour of Venus, and of the same name as the river flowing from Lebanon ; killed by a wild boar, and, according to the fable, permitted to spend half the year on earth, and obliged to spend the other half in the lower world. An annual feast was celebrated to him in June Oeuce called Tammuz in the Jewish calendar) at Byblos, when the Syrian women, in wild grief, tore off their hair and yielded their persons to prostitution, consecrating the hire of their infamy to Venus; next followed days of rejoicing for his return to the earth; the former feast being calle;! "the disappearance of Adonis," the latter, " the finding of Adonis." This Phoenician feast answered to the similar Egyptian one in honour of Osiris. The idea thus fablel was that of the waters of the river and tlie beauties of spring destroyed by the summer heat. Or else, the eaith being clothed with beauty, during the half year when the sun is in the upper hemisphere, and losing it when be departs to the lower. The name Adonis is not here used, as Adon is the appropriated title of Jehovah. 1.5,16. The next are "i/reater abominations," not in respect to the idolatry, but in respect to the place and persons committing it. In "the inner court,"' immediately before the door of the temple of Jehovah, between the porch and the altar, where the priests advanced only on extraordinary occasions (Joel 2. 17), twenty-five men (the leaders of the twenty-four courses or orders of the priests, 1 Chronicles (cf. the second commandment. Exodus 20. 5). Jerome refers this verse to a statue of Baal, which Josiah had overthrown, and his successors had replaced. 4. The Sliekinab cloud of Jehovah's glory, notwithstanding the provocation of the idol, still remains in the temple, like thatE/.ekiel saw "in the plain" (ch. 3.22, 23); not till ch.
10. 4, IS did it leave the temple at Jerusalem; showing the long-suflering of God, which ought to move the Jews to repentance. 5. gate of . . . altar— the principal avenue to the altar of burnt offering; as to the nortiiern position, see 2 Kings 10. 14. Ahaz had removed the brazen altar from the front of the Lord's house to the north of the altar which he liad lilmiielf erected. The locality of the idol enhances the hciuousuess of the sin, before God's own altsir 6. that 1 viiould (be compelled by their sin tc) go far oft fioni my sanctuary-(Ch. 10.18); the sure precursor of its destruction. 7. door of ti\e courts i. e., of the inner court (v. 3);' the court of tlie pi iestsand Levites, into which now otiiers were admitted in violation of the law. [Gronus.J liole iu . . . wall i.e., an aperture or window in the wall of the priests' chambers, through which he could eee into the various apartments, wherein was the idolatrous shrine. 8. dig—for it had been blocked up during Josiah's reformation. Or rather, the vision is not of au actual scene, but an ideal pictorial representation of the Egyptian idolatries into which the covenant-people had relapsed, practising them in secret places where they shrank from the light of day [FAiRBAiiiN] (John 3. 20). But cf. as to the literal introduction of idolatries into the temple, ch. .5. 11; Jeremiah 7. 30; 32. 34. 10. creeping things . . . beasts—worshipped in Egypt; still found portrayed on tlieir chamber walls ; so among the troglodytie. rottnd about—on every side they surrounded themselves with incentives to superstition. 11. seventy men—the seventy members composing the Sanhedrim, or great council of the nation, the origination of which we find in the Seventy elders, representatives of the congregation, who went up with Moses to the mount to behold the glory of Jehovah, and to witness the secret transactions relating to the establishment of the covenant; also, in the seventy elders appointed to share the burden of the people with Moses. How awfully it aggravates the national sin, that the seventy, once admitte<l to the Lord's secret coun-
24. IS, 19, with the high priest, " the princes of the sanctu. ary," Isaiah 43. 28), representing the whole priesthood, as the seventy elders represented the people, stood with their backs turned on the temple, and their faces towards the east, making obeisance to the rising sun (contrast 1 Kings
8. +1.) Sun-worship came from the Persians, who made the sun the eye of their god Ormuzd. It existed as early as Job (Job 31. 26; cf. Deuteronomy 4. 19). Josiah could only suspend it for the time of his reign (2 Kings 23. 5, 11); it revived under his successors, worshipped— in the Hebreiv a corrupt form is used to exjjress Ezekiel's sense of the foul corruption of such worship. 17. put . . . branch to . . . nose—proverbial, for " tliey turn up the nose in scorn," expressing their insolent security. [LXX.] Not content with outraging "with their violence" the second table of the law, viz., that of duty towards one's neighbour, " they have returned" (t. e., they turn back afresh) to provoke me by violations of the first table. [Calvin.] Kather, they held up a branch or bundle of tamarisk (called barsom) to their nose at daybreak, whilst singing hymns to the rising sun. [Strabo, 1. 15, p. 733.] Sacred trees were frequent symbols in idol-worship. Calvin translates, "to their own ruin," lit., "to their nose," i. e., with the effect of rousing my anger (of which the Hebrew is "nose") to their ruin. 18. though they cry . . . yet will I not hear—(Proverbs 1.28; Isaiah 1. 15.) cil (Psalm 25. 14), should now, "in the dark," enter "the secret" of the wicked (Genesis 49. 6), those judicially bound to suppress Idolatry being the ringleaders of it! Jaa-, eanlali-perhaps chief of the seventy: son of Shnphan, the scribe who read to Josiah the book of the law; the spiritual privileges of the son (2 Kings 22. 10-14) increased his guilt. The very name means, "Jehovah hears," giving the lie to the unbelief which virtually said (ch. 9.9), "The Lord seeth us not," <fec. (cf. Psalm 10. 11, 14; 50. 21 ; 94.
7, 9X The offering of Incense belonged not to the elders, but to the priests; this usurpation added to the guilt of the former, cloud of Incense — they spared no expense for their Idols. Oh that there were the same liberality iu
The Sealing of the Faithful, EZEKIEL IX, X. and the Destruction of the Re
CHAPTER TX.
.Ime to sprinkle the blood-mark, ensuring their safety (cf. Revelation 7.3; Amos 9.9). So the early Christians had Pella provided as a refuge for them, before the d struction of Jerusalem, upon the foreheads—the most conspicuous part of the person, to imply how that their safety would be manifested to all (cf. Jeremiah 15. 11; 39. 11-18). It was customary thus to mark worshippers (Revelation 13. 16; 14. 1, 9) and servants. So the Church of England marks the forehead with the sign of the cross in baptizing. At the exodus the mark was on the houses, for tlien it was families; here. It Is on the foreheads, for it is individuals whose safety Is guaranteed, sigh and . . . cry — similarly-sounding verbs In Hebrew, as in English
Ver. I-II. CoXTINtTATION OF THE PRECEDING VISION: The Sealing of the Faithful. 1. cried—contrasted with their "cry" for mercy (ch. 8. 18) is the "cry" here for vengeance, showing how vain was tlie former, tliem tliat liave charge lit., officers; so officers (Isaiali 60. 17), having tlie city in charge, not to guard, but to punish it. The angels who as "watchers" fulfil God's judgments (Daniel 4. 13, 17, 23; 10. 20, 21); the "princes" (Jeremiah 39.
3) of Nebucliadnezzar's army were under their guidance, draw near—in tlie Hebrew intensive, "to draw near quickly." 2. clot Jicd with linen—(Daniel 10.5; 12.6, 7.) His clothing niarlted his office as distinct from that of the six of Rcers.of vengeance ; " linen" characterized the higli priest (Leviticus 16. 4); emblematic of purity. The same garment is assigned to the angel of the Lord (for which Michael is but another name) in the contemporary prophet Daniel (Daniel 10.5; 12.6,7.) Tlierefore the Intercessory High Priest in heaven must be meant (Zechariah
Version, expressing the prolonged sound of tlieir grief. " Sigh" implies their inward grief ("groanings which cannot be uttered," Romans 8. 26); " cry," the outward expression of it. So Lot (2 Peter 2. 7, 8). Tenderness should cliaracterize the man of God, not harsh sternness in opposing tlie ungodly (Psalm 119. 53, 136; Jeremiah 13. 17; 2 Corinthians 12. 21); at the same time zeal for the honour of God (Psalm 69. 9, 10; 1 John 5. 19). 5. tlie otiiers—the six officers ofjudgment (u. 2). 6. come not near any . . . upon whom . . . mark—(Revelation 9. 4.) It may be objected that Daniel, Jeremiah, and others were carried away, whereas many of the vilest were left in the land. But God does not promise believers exemption from all sufl'ering, but only from what will prove really and lastingly hurtful to them. His sparing the ungodly turns to their destruction, and leaves them without excuse. [Calvin.] However the prophecy waits a fuller and final fulfilment, for Revelation 7. 3-8, In ages long after Babylon, 1.12). The .six with Him are His subordinates; therefore He Is said to be "among them," lit., "in the "midst of them," as their recognized Lord (Hebrews 1. 6). He appears as a "man," implying His incarnation; as "one" (cf. 1 Timothy 2. 5). Salvation is peculiarly assigned to Him, and so He bears tlie "inkhorn" in order to "mark" His elect (v.i; cf. Exodus 12. 7; Revelation 7. 3; 9. 4; 13. 16, 17;
20. i), and to write their names in His book of life (Revelation 13. 8). As Oriental scribes suspend their inkhorn at their side in tlie present day, and as a "scribe of the host is found in Assyrian inscriptions accompanying the host" to number tlie heads of the slain, so He stands ready for the work before Him. "The higher gate" was probably where now tlie gate of Damascus Is. The six with Him malje up the saered and perfect number, seven (Zechariali S. 9; Revelation 5.6). The executors of judgment on the wiciced, in Scripture teaching, are good, not bad, angels; the bad have permitted to them the trial of the pious (Job 1. 12; 2 Corinthians 12. 7). The judgment is executed Ijy Him (cli. 10. 2, 7; John 5. 22, 27) through the six (Matthew 13. 41 ; 25. 31); so beautifully does the Old Testament harmonize witli tlie New Testament. Tlie seven come " from tlie way of tlie north ;" for it was there tlie Idolatries were seen, and from the same quarter must proceed tlie judgment (Babylon lying north-east of Judea). foretells, as still future, the same sealing of a remnant (144,000) of Israel previous to the final outpouring of wrath on the rest of the nation; the correspondence is exact; the same pouring of fire from the altar follows the marking of the remnant In both (cf. Revelation 8. 5, with ch.
10. 2); so Zechariah 13. 9; 14. 2, distinguishes the remnant from the rest of Israel, begin at . , . sanctuary—for in it the greatest abominations had been committed ; it had lost the reality of consecration by the blood of victims sacrificed to idols ; it must, therefore, lose its semblance bj' the dead bodies of the slain Idolaters {v. 7). God's heaviest wrath falls on those who have sinned against the highest privileges; these are made to feel it first (1 Peter
4. 17, 18). He hates sin most in those nearest to him; e.g., the priests, &c. ancient men—the seventy elders. 8. I was left lit., "there was left I." So universal seemed the slaughter that Ezekiel thought himself the only one left. [Calvin.] He was the only one left of the priests " in the sanctuary." fell upon my face—to intercede for his countrymen (so Numbers 16. 22). all the residue—a ple.a drawn from God's covenant promise to save the elect remnant. 9. exceeding— lit., very, very; doubled, perversencss— "apostasy" [Grotius]; or, "wresting aside of Justice." Liord . . . forsaken . . . earth . . . seeth not—the ortler
So Matthew 2^1. 2S. stood—the atti tude of waiting reverently /or Jeliovali's commands, brazen altar—the altar of burnt offerings, not the altar of incense, which was of gold. They "stood" there to imply reverent obedience; for there God gave His answers to prayer [Calvin]; also as being aliout to slay victims to God's Justice, they stand where sacrifices are usually slain [Guotius] (ch. 39. 17; Isaiah 34. fi; Jeremiah 12. 3; 46. 10). 3. glory of . . . God— which had lieretofore, as a brlglit cloud, rested on the mercy-seat between the cherubim in the holy of holies (2 Samuel 6. 2; Psalm 80. 1) ; its departure was the pre-sage of the temple being given up to ruin; its going from tlie Inner sanctuary to the threshold without, towards the oflicrrs standing at the altar outside, was in order to give the/n tlio commission of vengeance. *. midst of . . . city is reversed from ch. 8. 12. There they speak of His neglect of His people in their misery ; here they go farther and deny His providence (Psalm 10. 11), so that they may sin fearlessly. God, in answer to Ezekiel's question (v. 8), leaves the diflflculty unsolved ; He nierely vindicates Hla justice by showing it did not exceed their sin : He would liave us humbly acquiesce In His judgments, and wait and trust. 10. mine eye—to show them their mistake In saying, "The Lord seeth not." recompense their way upon their head— (Proverbs 1. 31.) Retribution in kind. 11. I have done as thou hast commanded—The churacter-, . . midst of Jerusalem — Tliis twofold designation marks more empliafically the scene of the Divine Judgments, a mark— the Hebrew letter Tan, the last in the alpiiabet, used as a mark (Job 31. 35, Margin, "my sign"); lit., Tau; originally written in tlie form of acro*», wliicli Tertullian explains as referring to the badge and ot,!y means of salvation, the cross (K Christ. But jowliere in Scripture are the words which are now employed as names of letters used to denote the letters themselves or their figures. [Vitringa.] The noun here
Istlc of Messiah (John 17. 4). So the angels (Psalm 103. 21); and the apostles report their fulfilment of their orders (Mark 6. 30).
CHAPTER X.
Is cognate to tlie verb, "mark a mark." So in Revelation
7. 3 no particular mark is specified. We seal what we wish to guard securely. When all things else on earth are confounded, God will secure His people from the common ruin. God gives tlie/[r4< charge as to their safety before He orders the punishment of the rest (Psalm 31.20; Isaiah
Ver. 1-22. Vision of Coals of Fire scattered oveb THE City: Repetition of the Vision of the Cherubim. 1. The throne of Jehovah appearing In the mid.st of the Judgments implies tnal, whatever Intermediate agencies be employed. He controls them, and that the whole flows as a necessary consequence from His essential holiness (ch. 1. 22,26). cherubim-in ch. 1. 5, called "Uvlug
26. 20,21 ^. So in the case of Lot and Sodom (Genesis 19.22); also the Egyptian first-born were not slain till Israel hud
The Vision of Ike Coals of Fire. EZEKIEL X. The Vision of the Cherubim. express tlie manifold changes and revolutions in the world; also that in the chariot of His providence God transports the Church from one place to anotlier, and everywhere can preserve it; a truth calcuiateil to alarm the people In Jerusalem, and to console the exiles. [PoLANTJS.] 10. four had one likeness— in the wonderful variety of God's works there is the greatest harmony :— creatures." The repetition of the vision implies that the judgments are approaching nearer and nearer. These two visions of Deity were granted in the beginning of Ezekiel's career, to qualify him for witnessing to God's glory amidst his God-forgetting people, and to stamp trutli on his announcements; also to signify the removal of God's manifestation from the visible temple (u. 18) for a long period (ch. 43. 2). The feature (u. 12) mentioned as to the cherubim that they were "full of eyes," though omitted in the former vision, is not a difference, but a more specific de- "In human works, though laboured on with pain.
One tliousand movements scarce one purpose gain
In God's one single doth its end produce. tail observed by Ezekiel now on closer inspection. Also, here, there is no rainbow (the symbol of mercy after the flood wrath) as in the former; for here judgment is the promiiieni thought, though the marking of the remnant m ch. 9. -1, 6 shows that there was mercy in the background. The cherubim, perhaps, represent redeemed humanity combining in and with itself the highest forms of subordinate creaturely life (cf. Romans 8. 20). Therefore they are asso^-iated with the twenty-four elders, and distinguished from the angels (Revelation 5). They stand on the mercy-seat of the ark, and on that ground become the habitation of God from which His glory is to shine upon the world. The ditferent forms symbolize the different
Yet serves to second, too, some other use."
(See note, ch. I. 16.) wheel . . ^ in . . . a wheel—cutting one another at right angles, so as that the whole might move in any of the four directions or quarters of the world. God's doings, however involved they seem to us, cohere, so that lower causes subserve the higher. 11.
(Kote, ch. 1. 17.) turned out—without accomplishing their course (Isaiah 55.11). [Gbotius.] Rather, "they moved straight on without turning" (so ch. 1. 9). Having a face towards each of the four quarters, they needed not to turn round when changing their direction, whither. . . head looked—?:, e., " whither the head" of the animal cherub-foi-m, belonging to and directing each wheel, "looked," thither the wheel "followed." The wheels were not guided by some external adventitious impetus, but by some secret Divine impulse of the cherubim theml>na.sesof the Church. So the quadriform Gospel, in which the incarnate Saviour has lodged the revelation of Himself in a fourfold aspect, and from which His glory shines on the Christian world, answers to the emblematic throne from which He shone on the Jewish Church. 3. he— Jehovah; He who sat on the "throne." tUe man— the Messenger of mercy becoming the Messenger of Judgment (Xote, ch. 9. 2). Human agents of destruction shall fulfil the will of "the Man," who is Lord of men. wheels— Hebrew, galgal, implyi ng quick revolution ; so the impetuous selves. 13. l>ody—lit., flesh; because a body consists of flesh, wheels . . . full of eyes—The description (ch. 1.
IS) attributes eyes to the "wheels" alone; hire there is added, on closer observation, that the cherubim tliemselves had them. The "eyes" imply that God, by His wisdom, beautifully reconciles seeming contrarieties (cf. 2 Clironicles 16. 9; Proverbs 15. 3; Zechariah 4. 10). 13. 6 wheel— oiuiet 0/ the foe (cf. ch. 23. 24; 26. 10); whereas " Ophan," in cii. 1. lo, 16 implies mere revolution, coals of Are—the wratli of God about to burn the city, as His sword had previously s/rii7t its guilty inhabitants. This " fire," how different from the fire on the altar never going out (Leviticus 6. rathei', "tliey were called, whirling," i. e., they were moitt rapid in their revolutions [Maukek]; or, better, "It was cried unto them, The wliirling." [Fairbairu.] Galgal here used for " wheel," is dit Terent from Ophan, the simple word for "wheel." Galgal is the whole xvheclwork machinery with its whirlwind-like rotation. Their being su addressed is in order to call them immediately to put themselves in rapid motion. 14. clierub—but in ch. I. 10
12, 13), whereby, in type, peace was made with God! Cf. Isaiah 33. 12, 11. It is therefore not taken from the altar of reconciliation, but from between the wheels of the cherubim, representing the providence of God, whereby, and not by cliance, judgment is to fall. 3. right ... of it is anox. The chif of the four cherubic forms was not the ox, but man. Therefore "cherub" cannot be synonymous with "ox." Probably Ezekiel, standing in front ol one of the cherubim (viz., that which handed the coals to the man in linen), saw of him, not merely the ox-form, but the whole fourfold form, and therefore calls him simyily " cherub ;" whereas of the otlier three, having only a side view, he specifies the form of each which met his eye. [Fairbaikn.J As to the likelihood of the lower animalssharing in "the restoration of all things," see Isaiah 11. 6; . , . house—the scene of the locality whence judgment emanates is the temple, to mark God's vindication of His holiness injured there. The cherubim here are not those In the holy of holita, for the latter had not "wheels." They stood on " the right of the house," i. e., the south, for the Chaldean power, guided by them, had already advanced from the north (the direction of Babylon), and had destroyed the men in the temple, and were now proceeding t o destroy the city, which lay south and west, the cherubim . . . the man— There was perfect concert of action between the cherubic representative of the angels and " the Man," to minister to whom they " stood" there
65. 25; Romans 8. 20, 21; this accords with the animal forms combined with the human to typify redeemed man. 15'. The repeated declaration of the identity of the vision with that at the Chebar is to arouse attention to It (so vi («. 7). cloud—emblem of God's displeasure ; as the " glory" or "brightness" (v.i) typifies His majesty and clearness In judgment. 4. The court outside was full of the Lord's brightness, whilst it was only the cloud that filled the house
22; ch. 3.23). the li-ring creature—used collectively, as in V. 17. 20; ch. 1. 20. 16. (Note, v. 11 ; ch. 1. 19.) lifted up. . . wings—to depart, following "the glory of the Lord" which was on the point of departing (v. IS). 17. (Ch. 1. 12, inside, the scene of idolatries, and therefore of God's displeasure. God's throne was on tlie threshold. The temple, once tilled with brightness. Is now darkened with cloud. 5. souuci of . . . wliigs— prognostic of great and awful changes, voice of . . . God— the thunder (Psalm 29. 3, Ac). O. went In—not Into the temple, but between the cherubim. Ezekiel sets aside the Jews' boast of the presence of God with them. The cherubim, once the ministers of grace, are now the ministers of vengeance. When "comn)anded" He without delay obeys (Psalm 40. 8; Hebrews 10. 7). 7. See v. 3, Note, one cherub—one of the four clieruljim. his hand—(Ch. 1. 8.) went out—to burn the city. 8. " wings" denote alacrity, the " hands" efficacy and aptness. In executing the functions assigned to them. 9. wheels—(..Vote, ch. 1. 15, 18.) The things which, from v.
20, 21.) stood—God never startds still (John 5. 17), therefore neither do the angels; but to human perceptions He seems to do so. 18. The departure of the symliol of God's presence from the temple preparatory to the destrnction of the city. Foretold, Deuteronomy 31. 17. Woe be to those from whom God departs (Hosea 9. 12) ! Cf. 1 Samiiel 28.15,16; 4.21: "I-chabod, Thy glory is departed." Successive steps are marked in His departui-e; so slowly and reluctantly does the merciful God leave His house. First He leaves the sanctuary (ch. 9. 3); He elevates His throne above the threshold of the house (v. 1); leaving the cherubim He sits on the throne (v. 4); He and the cherubim, after standing for a time at the door of. the east gate (where was the exit to the lower court of the people), leave the house altogether (v. 18, 19), not to return till ch. t to the end of the chapter, are repeated from ch. 1., are expressed more decidedly, now that he gets a nearer view: tlie words "as it were," and "an )f," so often occurring In ch. 1., ar» therefore mostly omitted. The " wheels" ^7
43.2. ao. I knew . . . cherubim—by the second sight of the cherubim he learnt to identify them with the augelic forms situated above Hue .-ark,, of the covenaut In The Judgment of the Princes. EZEKIEL XI. The Sudden Death of Pelatiah. the temple, which as a priest, he " knew" abont from the high priest. 31. The repetition is in.order tliat tliepeopie about to live without the temple misht have, instcaU, the knowledge of the temple mysteries, thus preparing tliem for a future restoration of the covenant. So pei-verse were they that they would say, Ezekiel fancies he saw what has no existence. He, therefore, repeats it over and over auaiii. tl-i, stralglit forvarcl—intent upon the object they aimed at, not deviating from the way nor losing sight of the end (Luke 9. 52). posed to a consuming foe, and yourselves in It and with it." 4. prophesy . . . propliesy— Llie repetition marks emphatic earnestness. 5. Spirit . . . fell upon me— stronger than "entered into lue" (ch. 2. 2; 3. 24j, implying the zeal of the Spirit of God roused to immediate indiguiition at the contempt of God shown by the scorners. 1 know—(Psalm 139.1-4.) Your .scornful jests at my word escape not my notice. 6. your slain— tliose on wlioin you have brought ruin by your wicked counsels. Bloody crimes within the city brought on it a bloody foe from without (ch. 7. 23, 24). They had made it a caldron in which to boil the flesh of God's people (Micah 3. 1-3), and eat it by unrighteous oppression; tlierefore God will make
CHAPTER XI. it a caldron in a different sense, one not wherein they may be safe In their guilt, but "out of the midst of" wliicli they shall be "brought forth" (Jeremiah 31. 4, 5). 7. The city is a caldron to them, but it shall not be so to you. Ye shall meet your doom on the frontier. 8. The Clialdeaa sword, to escape which ye abandoned your God, shall be brought on you by God because of that very abandonment of Him. 9. ont of the midst thereof— e., of the city, as captives led into the open plain for judgment. 10. in the border of Israel—on the frontier : at Riblah, in the. land of Hamath (cf. 2 Kings 25. 19-21, with 1 Kings 8. &5). ye shall know that I am the Lord—by tlie judgments I in- Ver. 1-25. Prophecy of the Destkitction of the CORRUPT "PEINCE.S OF THE PEOPLE;" PeLATIAH DIES; Promise of Grace to the believing Remnant; Departure of THE Glory of God from the City; Ezekiel'.s Retckn to the Captives. 1. east gate—to which the glory of God had moved itself (ch. 10. 19), the chief entrance of the sanctuary; the portico or porch of Solomon. The Spirit moves the prophet thither, to witness, in the presence of tlie Divine glory, a new scene of destruction, five and twenty men—The same as the tweut.v-five («. c, twenty-four heads of courses, and the high-priest i sun-worshippers seen in ch. 8. 16. The leading flict (Psalm 9. 10). H. (Note, v. 3.) 13. (Deuteronomy 12, priesi.i were usually called "princes of the sanctuary" (Isaiah 4.x 2S), and "chiefs of the priests" (2 Chronicles 36.
30, 31.) 13. Pelatiah—probably the ringleader of the scorners {v. 1) ; his being stricken dead (like Ananias, Acts
14.'; but here two of them are called "princes of the people," with irony, as using their priestly influence to be ringleaders of the people in sin [v. 2). Already the wrath of God had visited the pcopZe represented by thee Wer«(ch.
5. 5) was an earnest of the destruction of the rest of the twenty-five, as Ezekiel had foretold, as also of the general ruin, fell . . . npou . . . face—(jYoe, ch. 9. 8.) wilt thou make a fvill end of the remnant—is Pelatiati's destruction to be the token of the destruittion of all, «iven of
9. fii; also the glory of the Lord had left Its place in the ho.ly of holies, and, like the cherubim and flaming sword in E'ion, had occupied the gate into the deserted sanctuar.v. The judgment on the representatives of the priesthood natariiUy follows here,ju.st as the sin of the priests liad followed in the description (ch. 8. 12, 16) after the sin of the elders. .Taazanlali—signifjnng "God hears." son of Azm-—different from Jaazaniah the son of Shaphan tlie remnant? The people regarded Pelatiah as » mainstay of the city. His name (derived from' a IIebr(,'v root, "a remnant," or else "God delivers") suggested hope. Is that hope, asks Ezekiel, to be disappointed? 15. thy brethren . . . brethren—the repetition implies, "Thy real brethren" are no longer the priests at Jerusalem witii whom thou art connected by the naurai ties of blood and common temple service; but thy fellow-exiles on the Chebar, and the house of Israel whosoever of them belong to the remnant to be spared, men of thy kindred—/it., of thy redemjition, i. e., the nearest relatives, who.se duty it was to do the part of Gael, or vindicator and redeemer of a forfeited inheritance (Leviticus 25. 2.5). Ezekiel, seeing the priesthood doomed to destruction, as a priest, felt anxious to vindicate their cause, as if they were his nearest kinsmen and he their Goel. But he is told to look for his true kinsmen in those, his fellow-exiles, whom his natural kinsmen at Jerusalem despised, and to be their vindicator. Spiritual ties, as in the case of Levi (Deuteronomy 33. 9), the type of Messiah (Iilatlhew 12. 47-50), are to supersede natural ones where the two clash. The hope of better days was to rise from the despised exiles. The gospel principle is shadowed forth here, that tlie despised of men are often the chosen of God, and tiie higlily esteemed among men are an abomination before Him (Luke (cli. 8. 11). Azur means "help." He and Pelatiah (" God delivers"), son of Benaiah ("God builds"), are singled out as .Ia.izaniah, son of Shaphan, In the case of the seventy elders (ch. 8. 11, 12), because their names ought to have reminded them that "God" would have "heard" had they souglit His " help" to deliver" and " build" them up. But, neglecting this, they incurred the heavier judgment by the very relation in which they stood to God. [Fairb.4IRN.] 3. he— the Lord sitting on the cherubim (ch. 10. 2). wicked e«»insel—in opposition to the prophets of God (v.S). 3. It lit not near—d'z., the destruction of the city; therefore " let us build houses," as if there was no fear. But the Hrbmi' tipposes English Version, which would require the ilifinitive ab.solute. Rather, "Not at hand is the building of houses." They sneer at Jeremiah's letter to tlie captives, among whom Ezekiel lived (Jeremiah 29. 5). "Build ye houses, and dwell in them," i, e., do not fancy, as many persuade you, that your sojourn in I'.aliylon is to be short, it will be for seventy years (Jeremiah 2.^. 11, 12; 29. 10); therefore build houses ami settle
16. 15; 1 Corintliians 1. 20-28). "No door of iiope but in tlio valley of Achor" ("trouble," Hosea 2. 15). [Fairbairn.] Get you far . . . unto us is tills land—The coutempluoua words of those left still in the city at the carrying away of Jeconiah to tlie exiles, " However far ye bo outcasts from the Lord and His temple, we are secure iu our possession of the land." IG. Although—anticipating the objection of the priests at Jerusalem, that the exiles were "cast far oft." Though this be so, and they arc far from the outer temple at Jerusalem, I will bo their asylum or sanctuary instead (Psalm 90.1; 91.9; Isaia 8. 14). My shrine is the liumble heart: a preparation for gospel catliolicity when the local and material temple should give place to the spiritual (Isaiah 57. 15; 60. 1; Malachi 1 (juii Uy lliere. The scorners in Jerusalem reply. Those far irfl' in exile may build if they please, but it is too remote a concern f.)r us lo trouble ourselves about [Faikhairn] (cf. ch. 12. 22, 27 ; 2 Peter 3. 4). tItU city . . . caldron ... we. . . fleali—sneering at Jeremiali 1. 13, where he compared the city to a caldron with its moutli towards the north.
•' Let Jerusalem be so if you will, and we the 11 esh, exposed
the raging loe from the north, still its fortifications will secure us from the H.^me of war outside; the city must Btaiid for our .sakes, just as the pot exists for the safety of the flesh in it." In opposition to this God salth (t». 11), "Thi.s clt.y shall not be your caldron, to defend you in it •from tlie Uw oiilsiilc: nay, ye sliall bo driven out of your .imaginary sanctuary, and slain in the border of the land."
11 ; John 4. 21-24 ; Acts 7. 48, 49). The trying discipline of the exile was to chasten the outcasts so as to be meet r»» cipients of God's grace, wlilcli the carnal cciitldeiice of the priests disqualified them for. The dispersion served the md of spiritualizing and enlarging the views even erf the better Jews, so as to be able to worship Ood ever}/- "But,"sailh God. iu i>. 7, "your slain are tlie flesh, and fills city the caldrim ; but (not as you fancy shall ye be kept ."ate inside) I will bring you forth out of the midst of it;" and again, in ch. 21. 3, "Though not a caldron in your sense, •Jerusalem shall be so In tlie sense of Its being ex-
Tnc Glory of God leaveth the City, EZEKIEL XII. The Captivity of Zedekiah Typified.
Distance of the Event Reproved. 1, 3. eyes to see, and see not . . . ears to hear, and lienr not—fulttlling the prophecy of Deuteronomy 4, here quoted by Ezekiel (cf. Isaiah 6. 9; Jeremiah 5.21). Ezekiel needed often to be reminded of the people's perversity, lest he should be discouraged by the little el Teet produced by his propheu:here wilhout a material temple; and, at the same time, it iiiflus(\(l some kno Vvletlge of God amongst the greatest
CiiMitile nations, thus providing materials for the gathering in of the Clnistiau Church among the Gentiles; so marvellously did God overrule a present evil for an ultimate good. Still more does all this hold good in the present much longer dispersion which is preparing for a more cies. Their "not seeing" is the result of perversity, not incapacity. They are wilfully blind. The persons most Interested in tills prophecy were those dwelling at Jerusalem; and it is among them that Ezekiel was transported in spirit, and performed in vision, not outwardly, the typical acts. At the same time, the symbolical prophecy was designed to warn the exiles at Chebar against cherishing hopes, as many did In opposition to Gods revealed word, of returning to Jerusalem, as if that city was to stand ; externallj' living afar ofT, their hearts dwelt in that corrupt and doomed capital. 3. stiiflT for removing—rather, " an exile's outfit," (he articles proper perfect and universal restoration (Isaiah 2. 2-4 ; Jeremiah
8. 16-18). Tlieir long privation of the temple will prep.are them for appreciating the more, but without Jewish narrowness, tlie temple that is to be (chs. 40.-41). a little rather, " for a little season :" how long soever the captivity be, yet the seventy years will be but as a little season, compared with their long subsequent settlement in their land. This holds true only partially in the case of the first restoration ; but as in a few centuries they were dispersed again, the full and permanent restoration is yet future (JeremiiUi 21. 6). 17. (Ch. 28. 2.5; 31. 13; 36. 21.) 18. They have eschewed every vestige of idolatry ever since to a person going as an exile, a staff and knapsack, with a supply of food and clothing ; so in Jeremiah 46. 19, Maryin, " instruments of captivity," i. e., tlie needful equipments their return from Babylon. But still the Shekinah glory had departed, the ark was not restored, nor was the second temple strictly inhabited by God until He came who made it more glorious than the first temple (Haggai for it. His simple announcements having failed, he is symbolically to give them an ocular demonstration conveyed by a word-painting of actions performed in vision, consider—(Deuteronomy 32. 29.) 4. by day—in broad day-
2. 9) ; even tlien His stay was short, and ended in His being rejected ; so that the full realization of the promise must still be future. 19. I will give them—lest they light, when all can see thee, at even—not contradicting the Words " by day." The baggage was to be sent before by day, and Ezekiel was to follow at nightfall. [Grotitjs.] Or, the preparations were to be made by day, tlie actual departure was to be effected at night. [Henderson.] ns. they that go fortli into captivity lit., o.s the goings forth siiould claim to themselves the praise given them in v. 18, God declares it is to be the free gift of His Spirit, ome heart —not sinf/lenexs, i. e., uprightness, but oneness of heart in all, unanimousljj seeking Him in contrast to their state at tlial time, when only single scattered individuals sought God (Jeremiah 32. 39; Zephaniah ,3. 9). [Hengstenberg.] of the captivity, i. e., of the captive band of e.xiles, i'/z.,ainid the silent darkness: typifying Zedekiah's flight by night on the taking of the city (Jeremiah 39. 4; 52. 7). 5. Dig As Zedekiah was to escape like one digging through a wall, furtively to effect an escape (v. 12). carry owt—viz., " thy stufT" (u. 4). tl»crcby—by the opening in the wall. Zedekiah escaped "by the gate betwi.xt the two walls" (Jeremiah 39.4). 6. in . . , twillglit — rather, "in tlie dark." So in Genesis 15.17, "it" refers to "thy stuff." cover thy face—as one who muflles his face, afraid of being known by any one meeting him. So the Jews and Zedekiah .should make their exit stealthily and afraid to look around, so hurried should be their flight. [Calvin.] sign—rather, a portent, viz., for evil. 9. What doest thou 1—They ask not in a docile spirit, but making a jest of his proceedings. 10. burden i. e., weighty oracle, the prince—the very man Zedekiah; in whom they trust for safety, is to be the chief sufferer. Josephus {Antiqui-
Or, "content with one God" not distracted with "the many detestable things" (r. 18; 1 Kings 18. 21 ; Hosea 10. 2). [CaLiVis.] new spirit—(Psalm 51. 10; Jeremiah 31. 33.) Realized fully in the " new creature" of the New Testament (2 Corinthians 5. 17). Having new motives, new rules, new aims, stoiij heart—like "adamant" (Zechariah 7. 12); the natural heart of every man. heart of flesh—impres-
Btl le to what is good, tender. 30. walk in my statutes r-jgeneration shows itself by its fruits (Galatians 5. 22, 25). they . . . my people . . . I . . . tlieir God—(Ch. 14. 11
3d. 28; 37. 27; Jeremiah 24. 7.) In its fullest sense still future (Zechariali 13. 9). 31. Avhose heart . . . after . . . heart of. . . detestable things—The repetition of "heart" is emphatic, signifying that the heart of those who so obstinately clung to idols, impelled itself to fresh superstitions in one continuous tenor. [Calvin.] Perhaps it
Is implied that they and their idols are much alike in character (Psalm 11.5. 8). The licarl walks astray first, the feet follow, recompense . . . way upon . , . heads—They have abandoned me, so will I abandon them ; they profaned my temple, so will I profane it by the Chaldeans ties, 10. 7) reports that Ezekiel sent a copy of this prophecy to Zedekiah. As Jeremiah had sent a letter to the captives at the Chebar, which was the means of calling forth at first the agency of Ezekiel, so it was natural for Ezekiel to send a message to Jerusalem confirming the warnings of .Jeremiah. The prince, however, fancying a contradiction between ch. 12. 13, " he shall not see Babylon," and Jeremiah U. S, 9, declaring he should be carried to Babylon, believed neither. .Scheming discrepancies in Scripture on deeper search prove to be hidden harmonies. 11. sign—portent of evil to come (ch. 24. 27 ; Zechariah 3. 8, Mar- (ch. 9. 10). as. The Shekinah glory now moves from the east gate (ch. 10. 4, 19) to the Mount of Olives, altogether abandoning the temple. That mount was cho.senas being the heiglit whence tlie missiles of the foe were about to descend on the city. So it was from it that Jesus ascended to heaven when about to send His judgments on the Jews; niul from it He predicted its overthrow before His crucifixion (Mattliew 24. 3). It is also to be the scene of Kis return l)i person to deliver His people (Zecliariah 14. gin). Fulfilled (2 Kings 25.1-7; Jeremiah 52. 1-11). 13. prince . . . among them lit., that is in the midst of them, i.e., on whom the eyes of all are cast, and " under whose shadow" they hope to live (Lamentations 4. 20). sliali bear— his "stuff for removing;" hi? equipments for his journey, cover Iiis face, tliat lie see not the ground —Note, V. 6; the symbol in v. 6 is explained in this verse. He shall muffle his face so as not to be recognized: a humiliation for a king! 13. My net—The Chaldean army He shall be inextricably entangled in it, as in the meshes of a net. It Is God's net (Joli 19. 6). Baliylon was God's instrument (Isaiah 10.5). Called "a net" (llaliakkuk 1.
4). when He shall come by the same way as He went, "the way of the east" (ch. 43. 2). 34. brought me in . . . viiiion—not in actual fact, but In ecstatic vision. He had been as to the outward world all the time before the elders (cli. 8.3) in Chaldea; he now reports what he had witnessed witli the inner eye. 35. things . . . showed me
words; an appropriate expression; for the word communicated to him was not simply a word, but one clollu'd with outward symbols "shown" to him as in the sacrament, which Augustine terms "the visible word." (Calvin.]
14-16). bring him to Habylon . . . yet shall he not see it—because he should be deprived of sight before he arrived there (Jeremiah 52. 11). 11. all . . . about him— his satellites: his liody-guard. bands— iiZ., the wingS ot an army (Isaiah 8. 8). drawn out . . . sword after tlieiu —(Note, ch. 5. 2, 12.) IC. I will leave a few . . . ttiat thc
CHAPTER XII.
1-28. EzEKiEL's TypiCAi, Moving to Exile: Pkopiiecy ok Zedekiah's Captivity and Privation or Sight: the Jews' Unuelxevinq Sl'bmise as to the o7S>
TJie Jens' Presumptuousness Reproved. EZEKIEL XIII. The Reproof of Lying Prophets. may declare . . . abominations—God's purpose in scattering a remnant of Jews among the Gentiles; viz., not only tliat they themselves should be weaned from idolatry (see V. 15), but that by their own word, as also by their whole state as exiles, they should make God's righteousness manifest among the Gentiles, as vindicated in their punisliment for their sins (cf. Isaiah 43. 10; Zechariah 8. these some were conscious knaves, others fanatical dupes of their own frauds; e. jr., Ahab, Zedekiah, and Sliemaiali. Hananiah must have believed his own lie, else he would not have specified so circumstantial details (Jeremiah 2S.
2-4) ; the conscious knaves gave only general assurances of peace (Jeremiah 5. 31; 6.14; 14. 13). The language of Ezekiel has plain references to the similar language of Jeremiah (e. g., Jeremiah 23.9-38); the baneof fivlse prophecy, which had its stronghold in Jerusalem, having in some degree extended to the Chebar ; this chapter, there-
18). 18. Symbolical representation of the famine and fear with which they should eat their scanty morsel, in their exile, and especially at the siege. 19. people of the IkimI—the Jews " in the land" of Chaldea who thought themselves miserable as being exiles, and envied the Jews left in Jerusalem as fortunate, land of Israel contrasted with "the people in the land" of Chaldea. So far from being fortunate, as the exiles in Chaldea regarded them, the Jews in Jerusalem are truly miserable, for the worst is before them, whereas the exiles have escaped the miseries of the coming siege, land . . . desolate from all tliat is therein lit., ""'that the land fore, is, primarily, intended as a message to those still in the Jewish metropolis; and, secondarily, for the good of the exiles at the Chebar. 3. tliat prophesy viz., a .speedy return to Jerusalem, out off . . . own hearts—alluding to the woi-ds of Jeremiah (Jeremiah 23. 16, 26); i. e., wliat they prophesied was what they and the people wished; the wish was father to the thought. The people wished to be deceived, and so were deceived. They were inexcusable, for they had among them true prophets (who spake not their own thoughts, but as they were moved by the Holy Ghost, 2 Peter 1. 21), whom they might have known to be such, but they did not wish to know (John 3. 19). 3. foolish—though vaunting as though exclusively possessing "wisdom" (1 Corinthians I. 19-21); the fear of God being the only beginning of wisdom (Psalm 111. 10). their own spirit—instead of the Spirit of God. A threefold distinction lay between the false and the true proph- (viz., Judea) may be despoiled of the fulness thereof;" emptied of the inhabitants and abundance of flocks and corn with which it was filled, because of . . . violence—(Psalm 107. 34.) 30. the cities—left in Judea, after the desti'uction of Jerusalem. 33. proverb—the infidel scoft', that the threatened judgment was so long in coming, it would not come at all, had by frequent repetition come to be a "proverb" with them. This skepets: (1) The source of their messages respectively; of Hie tical habit contemporary prophets testify to (Jeremiah 17. false, " their own hearts;" of the true, an object presented to the spiritual sense (named from the noblest of the senses, a seeing) by the Spirit of God as from without, not produced by their own natural powers of reflection. The word, the body of the thought, presented itself not audibly to the natural sense, but directly to the spirit of the prophet ; and so the perception of it Is properly called a lo; 20.7; Zephaniah 1. 12). Ezekiel, at the Chebar, thus sj'mpatliizes with Jeremiah, and strengthens his testimony at Jerusalem. The Zendencj/ to the same scoflT showed itself in earlier times, but not then developed into a settled " proverb" (Isaiah .5. 19 ; Amos 5. 18). It shall again be the characteristic of the last times, when "faith" shall be regarded as an antiquated thing (Luke 18. 8), seeing that it remains stationary, whereas worldly arts and sciences progress, and when the "continuance of all things from creation" will be the argument against the possibility of their being suddenly brought to a stand still by the coming of the Lord (Isaiah 66. 5; 2 Peter 3. 3, 4). The very long-suffering of God, wliich ought to lead men to repentance, is made an argument against His word (Ecolesiastes 8. 11; Amos C. 3). days . . . prolonged . . . vision falleth seeing, he perceiving that which thereafter forms itself in his soul as the cover of the external word [Delitszch]; hence the peculiar expression, seeing the ivwd of God (Isaiah 2. 1 ; 13. 1 ; Amos 1. 1 ; Micah 1. 1). (2) The point aimed at; the false "walking after their own spirit; ' the true, after the Spirit of God. (3) The result: the false saw nothing, but spake as if they had seen; the true had a vision, not subjective, but objectively real. [Fairbairn.] A refutation of those who set the inward word above the their twofold argument: (1) The predictions shall not come lo pass till long after our time. (2) They shall fail and prove vain shadows. God answers both in v. 23, 25. 33. effect— the word, viz., fulfilled; t. e., the effective fulfilment of whatever the prophets have spoken is at hand. 31. no more . . . vain vision . . . flattering divination -All those false prophets (Lamentations 2. 14), who "flattered" the people with promises of peace and safety, shall be detected and confounded by the event itself. 35. word objective, and represent the Bible as flowing subjectively from the inner light of its writers, not from the revelation of the Holy Ghost from without. "They are impatient to get possession of the kernel without its fostering shell —they would have Christ without the Bible." [Besgel.] 4. foxes—which cunningly "spoil the vines" (Song of Solomon 2. 15), Israel being the vineyard (Psalm 80.8-15; Isaiah 5. 1-7; 27. 2; Jeremiah 2. 21); their duty was to have guarded it from being spoiled, whereas they themselves spoiled it by corruptions, in . . . deserts—whei'e. there is nothing to eat; whence the foxes become so ravenous and crafty in their devices to get food. So the prophets wander in Israel, a moral desert, unrestrained, greedy of gain which they get by craft. 5. not gone up into . . . gaps —metaphor from breaches made in a wall, to which the defenders ought to betake themselves in order to repel the entrance of the foe. The breach is that made In the theocracy through the nation's sin ; and, unless it be made up, the vengeance of God will break in through it. Those who would advise the people to repentance are the restorers of the breach (ch. 22. 30; Psalm 106. 23, 30). hedge— the law of God (Psalm 80. 12; Isaiah 5. 2, 5) ; by violating it, the people stripped themselves of the fence of God's pro-. . . sljall come to pass—in opposition to their scoflf " the vision faileth" (y. 22). The repetition, "I will speak . .'. speak," &c. (or as Fairbairn, " For I, Jehovali, will speak whatever word I shall speak, and it shall be done") implies, tliat whenever God speaks, the effect must follow; for God, wlio speaks, is not divided in Himself (ti. 28; Isaiah 00. 11 ; Daniel 9. 12; Luke 21. 33). no more prolonged —in opposition to the scoff" {v. 22), "The days are prolonged." in your days—whilst you are living (cf. Mattliew 24. 31). 37. Not a mere repetition of the scofl"(u. 22) t liere the scoffers asserted that the evil was so often threatened and postponed, it must have no reality; Ivive formalists do not go so far as to deny that a day of evil Is coming, but assert it is far otT yet (Amos 6.3). The transition is easy from this carnal security to the gross infidelity of the former class. tection, and lay exposed to the foe. The false prophets did not try to repair the evil by bringing back the people
CHAPTER XIII. to the law with good counsels, or by checking the bad with reproofs. These two duties answer to the double
Ver. 1-23. Denunciation op False Prophets and I'ROl'HETESSKS; THEIR FALSE TEACHINGS, AND GOD'S CON.SEauENT Judgments. 1. As ch. 12. denounced the office of defenders in case of a breach made in a wall : (1) To repair the breach from within. (2) To oppose the foe from without, to stantl-j. e., that the city may " stand." In . . . day of . . . Iiord—in the day of the battle which God wages against Israel for their sins, ye do not try to false expectations of the people, so this denounces the false leailers who fed those expectations. As an independent witness, Kzekiel confirms at the Chebar the testimony of Jeremiah (cli. 2!). 21, 31) in his letter from Jerusalem lo Uie captive exiles, against the false prophets; of stay God's vengeance by prayers, and by leading the nation to repentance. 6. made others to Itopc, Ac— 7^ Fake Prophet Teachings, EZEKIEL XIV. and Gocs Consequent Judgments. rather, "they hoped" to confirm (i. e., mak« good) their word, by the event corresponding to their prophecy. The Hebrew requires tliis. [Havernick.] Also the parallel clause, " they have seen vanity," Implies tJaat they believed their own lie (2 Thessalonians 2. 11). Subjective revelation is false, unless it rests on the objective. 8. I am against yon—rather, understand, "I come against you," to punish your wicked profanation of my name (cf. Revelation 2, 5, 16). 9. mine hand—my power in vengeance, not . . . in . . . assembly—rather, Ihe council; "they shall not occupy the honourable oi Rce of councillors
18. sew pillows . .-. to arm-holes—rather, elbows and ivrists, for which the false prophetesses made cushions to lean on, as a symbolical act, typifying the perfect tranquility which they foretold to those consulting them. Perhaps they made their dupes rest on these cushions in a fancied state of ecstasy ; after they had made 1 hem a* first stand (whence the expression, "every stature," \^ used for "men of every age"). As the men are said to have built a wall {v. 10), so the women are said to sew pillows, &c., both alike typifying the "peace" they promised the impenitent, make kerchiefs—magical veils, which they put over the heads of those consulting them, as if to fit them for receiving a response, that they might be rapt in spiritual trance above the world, head of every stature men of every age, old and young, great and small, if only these had pay to offer them, htmt souls—eagerly trying to allure them to the love of yourselves (Proverbs 6. 26; 2 Peter 2. 14), so as unwarily to become your prey, will ye save . . . souls . . . that come unto you—will ye haul after souls, and when they are yours ("come unto you"), will ye promise them life f "Save" is explained (iJ. 22), " promising life." [Grotius.] Calvin explains, " Will ye hunt my people's souls, and yet will ye save your own souls;" I, the Lord God, will not allow it. But "save" is used (v. 19) of the false prophetesses promising life to the Impenitent, so tliat English Version and Grotius explain it best. 19. handfuls—expressing the paltry gain for which they bartered immortal souls (cf. Micah 3. 5, 11; Hebrews 12. 16). They "polluted" God by making His name the cloak under which they uttered falsehoods, among my people—an aggravation of their sin, that they committed it "among the people" whom God had chosen as peculiarly His on<n, and among wliom He had His temple. It would have been a sin to have done so even among the Gentiles, who knew not God ; much more so among the people of God
III the senate of elders after the return from Babylon" (Ezra 2. 1, 2). neither . . . written in . . . Israel—they shall not even have a place in the register kept of all citizens' names; they shall be erased from it, just as the names of those who died in the year, or had been deprived of citizenship for their crimes, were at the annual revisal erased. Cf. Jeremiah 17. 13; Luke 10. 20; Revelation 3. 5, as to those spiritual!!/ Israelites; John 1. 47, and those not so. Literally fulfilled (Ezra 2. 59, 62; cf. Nehemiah 7. 5; Psalm
69. 2S). neither . . . enter . . . land—they shall not so much as be allowed to come back at all to their country. 10. Recanse, even because—The repetition heightens the einphfisis. Peace—iSa/c^2/ to the nation. Ezekiel confirms Jfreiniah 6. 14; 8.11. one lit., this one; said contemptuously, as in 2 Chronicles 28. 22. a wall—rather, a loose UKtll. Ezekiel had said, that the false prophets did not "go up Into the gaps, or make up the breaches" (u. 5), as good architects do; now he adds that they make a bustling bhow of anxiety about repairing the wall; but it is without right mortar, and therefore of no use. one . . . others —besides individual effort, Vney jointly co-operated to delude the people, daiitoed . . . with untempered mortar—as sand without lime, mud without straw. [Grotius.] YwunKXRy; translates, "plaster it with whitewash." But besides the hypocrisy of merely outwardly "daubing" to make the wall look fair (Matthew 23.27,29; Acts 23.3), there is implied the unsoundness of the wall from the absence of true unilinr; cement; the "untempered cement" answering to the lie of the prophets, who , in support (cf. Proverbs 28. 21). slay . . . souls that should not die, &c.—to predict the slaying or perdition of the godly whom I will s?»ve. As true ministers are said to save and slay their hearers, according to the spirit respectively in which these receive their message (2 Corinthians 2. 15, of their prophecies, "Thus saith the Lord, when the Lord hath not spoken" (ch. 22. 2S). 11. overflowing inundating ; such as will at once wash away the mere clay mor-
16); so false ministers imitate them; but promise safety to those on the broad way to ruin, and predict ruin to those on the narrow way of God. my people tikat hear your lies—who are therefore wilfully deceived, so that their guilt lies at their own door (John 3. 19.) 30. I am against your pillows i. e., against your Ij'ing ceremonial tricks by which ye cheat the people, to make them fly viz., into their snares, as fowlers disturb birds so as to he suddenly caught in the net spread for them. " Fly'' tar. The three most destructive agents shall co-operate, against the wall—wind, rain, and hailstones. These last In the East are moi-e out of the regular course of nature, and are therefore often particularly specified as the instruments of God's displeasure against His foes (Exodus
9. 18; Joshua 10. 11; Job 38. 22; Psalm 18. 12, 13; Isaiah 28.
2; 30. .30; Revelation 16. 21). The Hebrew here is, lit., stones of ice. They fall in Palestine at times an inch thick with a destructive velocity. The personification heightens the vivid effect, " O ye hailstones." The Chaldeans will be the violent agency whereby God will unmask and refute them, overthrowing their edifice of lies. 13. shall it not be said—Your vanity and folly shall be so manifested, that it shall pass Into a proverb, "Where is the daubing?" Ac. 13. God repeats, in His own name, as the Source of the coming calamity, what had been expressed generally is peculiarly appropriate as to those lofty spiritual flights to which they pretended to raise their dupes, when they veiled their heads with kerchiefs and made them rest on luxurious arm-cushions (v. 18). let . . . souls go—"ye make them fly" in order to destroy them; "I will let them go" in order to save them (Psalm 91. 3; Proverbs 6.
5; Hosea9. 8). SJl. in your hand—in your power. "My people" are the elect remnant of Israel to be saved, j'e sitall know—by the judgments which ye shall suH'er. 33. ye Iiave made . . . the righteous sad—by lying predictions of calamities impeuding over the godly, strengtiicned . . . wicked—(Jeremiah 23. 14.) heart of . . . rigliteous . . . Itands of . . . wicked heart is applied to the righteous, because the terroi's foretold penetrated to their inmost feelings; hands, to the wicked, because they were so hardened as not only to despise God in their minds, but also to manifest it in their whole acts, as if avowedly waging war with Him. 33. ye sixall see no more vanity —the event shall confute your lies, involving yourselves in destruction (v. 9; ch. 14. 8; 15. 7; Micah 3. G). ill f. 11. 14. The repetition of the same threat is to awaken the people out of their <lream of safety by the certainty of the event, foundation—As the "wall" represents the security of the nation, .so the "foundation" \h. Jerusalem, on the fortifications of which they rested their confidence. GuoTiiT.s makes the " foundation" refer to tte _fal.ie principles on whicli they rested; v. 16 supports the former view. 16, iiropltcsy concerning Jerusalem—with all their "seeing visions of peace for her," they cannot ensure peace or safety to themselves. 17. set thy face—put on a bold countenance, fearlessly to denounce them (ch. 3. 8, 9; Isaiah 50. 7). daughters—the false prophetesses; alluded to only here; elsewhere the guilt specified in the women
CHAPTER XIV.
Is the active share they took in maintaining Idolatry (ch.
Ver. 1-23. Hypocriticai Inquirers are Answered ACCOUniNG TO THEIR Hyi'OCWISY. THE CALAMITIES COMING ON THE PEOPLE; IlUT A REMNANT IS TO ESCAPB.
8. 14). It was ouly in extraordinary emergencies that God bestowed prophecy on women, e. on Miriam, Debor.-ih, Huldah (Elxodus 15. 20; Judges 4.4; 2 Kings 22. 14); so in thp laal days to come (Joel 2. 28). The rareness of such InitsnceK enhanced their guilt in pretending inspiiation.
1. elders—persons holding that dignity among the exiles at the C'hebar. Grotius refers this to Scraiah and luuse
5S1
An Exliotialiwi to Eepentarux, EZEKIEL XIV. Jmfear of God' ss Judgmenia. sent wilh him/com Ji/c/ca (Jeremiah 51. 59). The prophet's reply, first, reflectiiig on the character of the iiitii Hrers, ami, ^^ec^>ll Uly, foretelling the calainilios coming on J udea, may furnish au idea of the subject of their inquiry, sat bt'lore lue—uot at once able to find a bet;inning'of their spee(th; indicative of anxiety and despondency. vile, and to "jirove" His people (Deuteronomj13.3; 1 Kings 22. '23; Jeremiah 4. It); 2 Thessalonians 2. 11,12). Evil comes not from, (jod, though God overrules it to serve His will (Job 12. Hi; James 1. 13). This declaration of God is intended to answer their objection, "Jeremiah and Ezekiel are but two opposed to the many prophets who announce 'peace' to us." "Nay, deceive not yourselves, those prophets of yours are deluding you, and I permit them to do so as a righteous judgment on your wilful blindness." 10. As they dealt deceitluiiy wilh God by seeking answers of peace without repentance, so God would let them be dealt deceitfully with by the prophets •whom they consulted. God would chastise their sin with a corresponding sin; as they rejected the sale directions of the true light, he would send the pernicious delusions
3. Iicai-t . . . face—the lieail is first corrupted, and then tlie uatw Hrd. maiii/eslatiuii of idol-worship follows; they s<.t their idols be/ore their eyes. With all their pretence of consulting God now, they have not even put away their idols oatwardiy ; implying gross contempt of Gml. "8et u\i," lU., raised aloj'l; implying that their idols had gained the snprenie a>icen<iaiii:y over them, stinutolinj^- l>iovk of . . . iniqiiity—Hee Proverbs 3. lil, %i, " Lot not liiein (God's lawsj depart fro'm thine eyes, then . . . thy of a talse one; prophets would be given them who should re-echo the deceitfulness that already wrought in their own bosom, to their ruin. [FaiiibaiUN.] The people had themselves alone to blame, lor they were long ago lorewarned how to discern and to treat a false prophet (Deuteronomy 13. 3); the very existence of such deceivers among them was .a sign of God's judicial displeasure (cf. foot shall not stumble." Instead of God's law, which, by being kept before their eyes, would have saved them from stninuling, tliey set up their idols before their eyes, which proved a stumljling-block, causing them to stumble (ch.
7. 11)). inquired of at all lit., should I with inquiry be in- (juired o/ by such hypocrites as they are? (I'salm (iO. IS; Proverbs V\2i); 28.9.) 1. and coinetli and yet cometh, feigning himself to be a true \yorshipper of Jehovah, in Saul's case, 1 Samuel IG. 14; 28. 0,7). They and the prophet, being dupes of a cominou delusic>u. should be involved in a common ruin. 11. Love was "ihe spring of God's very judgments on His people, who were incurable by any otlier process (ch. 11. 20 ; 37. 27). Vi, The second part of the chapter : the ell'ecl which the presence of a few righteous persons was to have on the purposes of God liijii tliat coiiM-tli—so the Mare/in Hebrew reads. But the tc.cl Hebrew reading is, "according to ti, according to the jiiultilude of his idols:" the anticipative clause with the pronoun not being pleonastic, but increasing the empiiasis of the following clause with the noun. "I will answer," Zi/'., reflexively, "1 will myself (or /or myself) answer him." according to . . . Idols—thus, "answering a fool according to his folly;" making the sinner's sin his punishment; retributive justice (Proverbs 1.31; (cf. Genesis 18.24-32). God had told Jeremiah tliat the guilt of Judah was too great to be pardoned even for the intercession of Moses aiKl Samuel (Psalm 99. 6; Jeremiah
26. 5,1. 5. That I may take— i. e., unveil and overtake with 'punishment the dissimulation and impiety of Israel hid in their own heart. Or, rather, " That I may punish them by answering them arter their own hearts;" corresponding to 14.2; 15. 1), whiclt had prevailed formerly (Exodus 32. 11-
14; Numbers 14.13-20; I Samuel 7. 8-12), implying the extraordinary heinousness of their guilt, since in ordinary cases "the ett'ectual fervent prayer of a righteous luau (for others)availeth much " (James 5. IG). Ezeliiel supplements Jeremiah by adding that not only those two once successl'iU intercessors, but uot even the three pre-eminently righteous men, Noah, Daniel, and, Job, could stay God's judgments by their riglileousness. 13. stall;" of . . . l>read—on which man's existence is supported as on a "according to the multitude of his idols" {Note, v. 4); an instance is given, u. 9; llomansl. 28; 2 Thessalonians 2.
11, God giving them up in wrath to their own lie. idols tliough pretending to "inquire" of me, "in their hearts" they are "estranged from me," and love "idols." 0. Though God so threatened the people for tlieir idolatry (v. o), .vet He would ratlier they should avert the calamity by "repentance." turn yourselves — Calvin translates, "turn others" {viz., the stranger proselytes in the land). As ye have been the advisers of others (see «. 7, "the stall' (ch. 4. 16; 5. 16; Leviticus 26. '26; Psalm 104. 15; IsaiaU
3. 1). I will send a famine. 14. Noali, Daniel . . . Job specified in particular as having been saved from overwhelming calamities for tlieir personal righteousness. Noah had the members of his family alone given to hiiu, amidst the general wreck. Daniel saved from the fury of the king of Babylon tile three yoi Hhs (Daniel 2. 17, 18, 48, Bl ranger that sojourneth in Israel") to idolatry, so bestow at least as much pains in turning them to the truth: the KUi-est proof of repentance. But the parallelism to v. 3, 4 lavours Eni/lish Version; their sin was twofold: (l.)"Iu tiieir heart" or inner man. (2.) "Put before their face,"
49). Thouglt liis prophecies mostly were later than those of Ezekiel, his fame for piety and ivisdom was already established, and the events recorded (Daniel 1.2) had transpired. The Jews would naturally, in their fallen condition, pride themselves on one who rejlectetl such glory oU i. e., e.Nliibited outivardly. So their repentance is generally expressed by " repent,'" and is then divided into: (1.) "Turn j/ourspZw* (in wanily) from your idols." (2.) "Turn away your/ace* toutwardly) from all your abominations." It is uot likely that au exhortation to convert others .siiouUl come between the two iitlecting tliemselves. 7. uti anger—the prosidyle, tolirated in Israel only oU conili Mon of Worshipping no God but Jehovah (Leviticus 17.
Ills nation at the heathen capital, and would build vain hopes (liere set aside) on his inlluence in averting ruin from lliem. Thus the olijection to the authenticity of Daniel from this passage vanishes. "Job" forms the climax (and is therefore jnit out of chronological order), having uot even been leltasou or a daughter, and having had himself to pass through an ordeal of suH'ering before his final deliverance, and therefore forming the most simple instance of the righteousness of God, which would save the righteous themselves alone in tho nation, and thataftcran ordeal ot suli'ering, but not spare even a son or daughti.''r for their sake (u. 10, 18, 20; cf. Jeremiah 7. 10; 11. 14; 14. U). deliver . . . souls by . . . rlgliteousness—(Proverbs 11.4); not the righteousness of works, but that of grace, a truth less clearly understood under tlie law (Komans 4. 3). 15-'ll. Theargument is cuinidative. Ilellrstpuls thecase of the land sinning so as to fall under the judglnent ol" a famine (u. 13); tlien (r. 15) " noisome beasts" ^Levitlcllll
8, inqniB-e of liiin concerning ine—i.e., concerning my will, by myself—not by word, but by deed, i.e., by judymrnts, niarlcin;/ my hanil and direct agency ; instead of aiiswcring him through the i>r()phet he consults. F'Alli- )JAIUN translates, as it is tlie sanu.' y/c6rpa'as in the jirevious clause, "concerning ine," it is natural that God should use the same expression in His reply as was used in the consultation of Him. But the sense, I till nk, is the same. The hypocrite Inquires of the prophet concerning God; and God, instead of replying through the proijhct, reiilies lor IlimtiiK concerning Himself. 8. make Itiin a sign—///., " I will d< stroy him so as to become a sign ;" It will be no ordinmy destruction, but such as will malco liim bo an object pointed at with wonder l)y all, as Korah, &ti. (Numbers
2(5. 22); then " the sword ;" then, worst of all, " pcstilenco:" the three most rlgliteous of men should deliver only theiaselves, in those several four eases. In o. 21 he concentrates the whole in one mass of condemnation. If Noah, I>anlel, Job, could not deliver tlio land, when deserving only one Judgment, "how muoU more" when all /our J udgmonis
2ii. 1'); Deuleronomy 2.S. 37). U. I tlic Loi-d Itave deeei\-cd t'.i.it projtliet-not directly, but through Satan and his lui ulsl,(;r.s ; not merely perinissi vely, but by overruling Ihfir evil to serve the puri.os(^s of His righteous Judgment, to be a touclistouc to separuie the precious Irom tho 5S2
The Rejeciion of Jerusalem. EZEKIEL XV, XYI. Her Ori'jinal Siate Described, CHAPTER XVI. combined are justly to visit tlie land for sin, shall these tliiee righteous men not lieliver it. 19. In blood—not lit-
Ver. ]-t;3. Detailed Api-lication of the Parabolical Delineation of Cii.\i>. 15. to Jerusalem peimouIFIED AS A Daughter. 1. Taken up by (iod's gratuitous favour from iiifaiic.v (t: 1-7); 2. and, when grown up, joined to Him in spiritual marriage (u. 8-H) ; 3. her unfaithfulness, her sin {v. 15-31); 4. tliejudgment (v. 3.5-52); 5. her unlopked-for restoration (u. 53 to the close). 3. cause Jerusalem to know—Men often are so blind as uot to perceive their guilt which is patent to all. "Jerusalem" represents enilly. In Hebrew, "blood" expresses every premature kind of deatli. ai. How much more—lit., "Burely shall U be so now, when I send," &o. If none could avert tlie one on!// jailgmmt incurred, snrely >ww, wlien all four are Incurred by sin, tnucJi more impossible it will be to deliver tlie land. 3^. Yet ... a remnant—not of rigliteous persons, but some of the guilty who should "come forth" from the destruction of Jerusalem to Babylon, to. lead a life of hopeless exile tliere. Tlie reference here is to judgment, not mercy, as v. 23 sliows. ye shall see tliclr . . . doliigsi tlie whole kingdom of .ludah. 3. birth . . . nativity thy origin anil liirtli ; lit., tliij digginys (cf. Isaiali 51. 1) and thy briitginy.t forth, of , . . Canaan—in whieli Abraham, Isaac, and Jacob, sojourned before going to Egypt, and from which thou didst derive far more of thy innate cliaracteristics tliaii from tlie virtues of those tliy progenitors and . . . he coiixfovtenl—ye, the exiles at tlie Chebar, who now iiuirnuir at God s judgment about to be inflicted on Jerusa lem as liai-sli, when ye shall see the wicked " ways" and cliaraoter of tlie escaped remnant, sliall acknowledge tiiat both Jerusalem and its inhabitants deserved their (cli. 21.30). an iVmorite . . . an Ilittite—these being the most iiowerful tribes stand for tlie whole of the Canaanite nations (cf. Joshua 1. 4; Amos 2. 9), whicli wei'e so abomiualjly corrupt as to have been doomed to utter extermination by God (Leviticus LS. 24,2.5, 28; Deuteronomy 18. 12). fide; his recognition of the righteousness of the judgment will reconcile you to it, and so ye shall be "comforted" under it, [Cai.vin.] Then would follow mercy to tlie elect remnant, tliough i/uit is not referred to here, but in oil. 20. i'i. 'i'i. they «StaIl comfort yon—not in words, liut by your recognizing in their manifest guilt, that God had uot been unjustly severe to them and the city.
Translate rather, "the Aiiiorite ... the Canaanite," i. e., these two tribes personified : their wicked characteristics, respectively, were concentrated in the parentage of Israel (Gmiesis 15.10). "The Ilittite" is made their "mother;" alluding to Esau's wives, daughters of Heth, whose ways vexed llebekah (Genesis 26.31,3.5; 27.46), but pleased the degenerate descendants of Jacob, so that these are called. In respect of morals, children of the Hittite (cf. v. 4o). 4c. Israel's lielple.ssne.ss in her first struggling into national existence, under the image of an infant (Ho.sea2. 3) cast
CHAPTER XV.
Ver. 1-S. The Worthlessnkss of the Vine as Wood, KSPECIALLY WHEN BtlKNl', IS THE IMAGE OF THE WOKTULEssxEss AND Guilt of the Jews, who shall pass ruoai ONE Fire to anotiibk. This chapter represents, in the way of a brief introduction, what eh. 16. details minutely. fortli wilhout receiving the commonest acts of jiarental regard. Its verv life was a miracle (Exodus 1. 15-22). itavel . . . not out—wi Lliout proper attention to the navel string, the infant ju.-it bom is liable to die. neither . . , washed in water to supple thee i. e., to make the skin
3, 3. What h.is tlie vine-wood to make it pre-eminent above other forest-jyo&d.'' Nothing. Nay, the reverse. Other trees yield useful timber, but vine-wood is soft, brittle, crooked, and seldom large; not so much as a "pin" (the large wooden peg used inside houses in the East to hang household articles on, Isaiah 22. 23-25) can be made of it. Its sole e.tcelleucy is that it should bear fruit; wlien it does not bear fruit it is uot only uot better, but Inferior to other trees: so if God's people lose their distinctive excellency by not bearing fruits of righteousness, they are more unprofitable than the worldly (Deuteronomy 32. .32), for they are the vine; the sole end of their being is to bear fruit to His glory (Psalm 80. 8, 9; Isaiah 5. soft. Rather, "for puritication ;" from an Arabic root. [Maurer.J Gesenivs translates as Margin, "that tliou mightest (.be presented to thy parents to) be looked upon," as is customary on the Ijirth of a child, salted—anciently they rubbed infants with salt to make the skin dense and firm. 5. ca.st . . . iu . . . open field—the exposure of infants was common in ancient times, to the loathing of tliy person—referring to the unsightly aspect of the.expased infant. Fairbaiun Z/'rtni7,aie.s, " With contempt (or disdainful Inditrerence) of thy life." tt. when I pni9.sed by —as if a traveller, polluted in . . . blood—but Piscator, "ready to be trodden on." I said—iu contrast to Israel's helplessness stands God's omnipotent word of grace which bid the outcast little one " live." in tliy blood tliougli tliou wast foul Willi blood, I said "Live." [GkoTius.j "Live in thy blood,'' i. e.. Live, but live a life exposed to many deaths, as was the ca.se in the beginnings of Israel's national existence, in order to magnify the grace of God. [Calvin.] The former view is preferable. Spiritually, till the sinner is made sensible of his abject helplessness, he will not appreciate the provisions of God's grace. 7, catised ... to multiply lit., I . , . made thee a myriad, bud . . . of field—the produce of the Held. In 250 years tiiey increased from seventy-five persons to eiglit hundred thousand (Acts 7. 14). [Calvin.] But see Exodus 12. 37, 3S. excellent ornaments l;ii., "ornament of ornaments." naked . . . bare—(Hosea 2. 3.) Lit., "nakedness . . . bareness" itself; more emphatio. 8. thy time ... of love lit., loves (cf. .Song of Solomon 2. 10-13;. Thou wast of marriageable age, but none was willing to marry thee, naked as thou wast. I then regarded thee with a look of grace wlien the full time of thy deliverance was come (Genesis 1.5. 13, 14 ; Acts 7. 0, 7). It is not she that makes the advance to God, but God to her; slie has nothing to entitle her to such notice, yet He regards her not with mere benevolence, but with toue, sucli as one cherishes to tlie person of his wife (Song of Solomon 1. 3-6; Jeremiah 31.3; Malachi 1.2). 8. spread my skirt over thee—the mode of espousals (Ruth 3. 9). I betrotlied thee (Deuteronomy 4,37; 10. 15; Hosea 11. 1). The cloak is ofteu
I, &c. ; Jeremiah 2. 21 ; Hosea 10. 1 ; Matthew 21. 33). In all respects, except in their being planted by God, the Jews were inferior to other nations, as Egypt, Babylon, &c., c. (J., in antiquity, extent of territory, resources, military power, attainments in arts and sciences, or than a branch — rather, in apposition with "the vine tree." Omit or than. Wliat sujjeriority has the vine (/ U be but a branch among the trees of the forest, i. e., if, as having no fruii, it lies cut down among other woods of trees? 4.
Into . . . fire—(John 15. 6.) both the ends—the north kingdom having been already overturned by Assyria under Tiglath-pileser; tlie south being pressed on by Egypt (2 Kings Zi. 29-35). midst of it is burned—rather, " is on flame;" viz., Jerusalem, which had now caught the flame by the attack of Nebuchadnezzar. Is It meet for Bny work—"It," i. e., the scorched part still remaining. 5. If usekjss before, much more so wlien almost wholly burnt. G. So will I give the inhabitants of Jerusalem, as being utterly unprofitable (Matthew 21. 3:}-41 ; 2.5. 30; Mark
II. 12-H; Luke 13. G-9) in answering God's design that they Bhould Ix; witnesses for Jehovah before the heathen (Matthew 3. 10 ; 5. 13). 7. from one fire . . . another—(Cf. Isaiah
21. 18.) " Fire" means here every kind of calamity (Psalm
66. 12). The Jewish fugitives shall escape from the ruin of Jerusalem, only to fall into some other calamity. 8. trespasii—rather, " tliey have perversely fallen into perverse rebellion." The Jews were not merely sinners as the other nations, but revolters and apostates. It is one thing to neglect what we know not, but quite another thing to despise wliat we profess to worship [JeeomeJ, as tii£ Jovvs did towards Cod and the law.
5.S3
JertuMciris Monstrous Wlwredom, £ZEKIEL XVI. and haG^-kvous Judgment. nsed as a bed coverlet in the East. God explains what He nu ans, "I entered into . . . covenant with thee," i.e., oil sacred to God (Exodus 30. 22-2.5). Also that used In sacrifices (Leviticus 2. 1, 2). I'J. My meat ... 1 gnve (Hosea 2. 8.) set it before tliem—as a mi/io/ia/t or "meat ofl'ering" (Leviticus 2. 1). a sweet savour lit., "a savour of rest," i. e., whereby they migtit be propitiated, and be at peace (" rest") with you ; how ridiculous to seek to propitiate gods of wood ! thus It was—The fact cannot he denied, for 1 saw it, and say it was so, saith Jeliovali. 20, 21. cliildren . . . born unto me—Though "thy children," yet they belong " unto me," rather than to thee, for they were born under the immutable covenant with Israel, which even Israel's sin could not set aside, and have received the sign of adoption as mine, viz., circumcision. This aggravates the guilt of sacrificing them to Molech. to be devoured—not merely to pass through the at Kiiiai. So Israel became "the wife of God's covenant" (Lsaiuli 51. o: Jeremiah 3. 1-1 ; Hosea 2. 19, 20 ; Malachi 2. U). tiioti . . . iniiic—(Exodus 19.5; Jei'emiah 2. 2.) 9. washed
I tlitc—as brides used to pass through a preparatory purilication (Esther 2. 12). So Israel, before the giving of the law at Sinai (Exodus 19. 11), "Moses sanctified the people, and tliey washed their clothes." So believers (1 CorinIhiiins 6. 11). oil—emblem of the Levitical priesthood, the type of Messiah (Psalm Jo. 7). 10. Psalm 45. 13, 1-1, similarly describes the Church (Israel, the appointed mother of CUiristendom) adorned as a bride (so Isaiah 61.
10). It is Messiah who provides the wedding garment (Rei'elation 3. IS; 19. 8). badger's skin lahash; others fire, as sometimes children were made to do (Leviticus 18. translate, seal skins. They formed the overcovering of the tabernacle, which was as it were the nuptial tent of God and Israel (Exodus 26. 14), and were the material of the shoes worn by the Hebrews on festival days, fine linen—used by the priests (Leviticus 6. 10); emblem of purity. 11. The marriage gifts to Rebekah (Genesis 24. 22,
21) without hurt, but to pass through so as to be made the food of the flame in honour of idols (Isaiali 57.5; Jeremiah 7.31; 19.5; 32. 35, Notes). Is tliis of tliy witoredoms a small matter, tliattliouliast slain my children—rather, " Were thy whoredoms a small matter (t. e., not enough, but) that tliou hast slain (i. e., must also slay)", «fcc. As if thy uncliastity was not enough, thou hast added this unnatural and sacrilegious cruelty (Micah G. 7). 22. not remembered . . . youtli—forgetfulness of Go<l's love is the source of all sins. Israel forgot her deliverance by God in the infancy of her national life. See v. 43, to which v. 6(1 forms a lovely contrast (Jeremiah 2. 2; Hosea 11. 1). 23. woe, woe iu>to tliee, &c.—This parenthetical exclamation has an awful efl'ect coming like a lightning flash ol judgment amidst the black clouds of Israel's guilt. 24. eminent place—rather, "a fornication-chamber," often connected with the impure rites of idolatry; spiritual fornication, on" an eminent place," answering to " fornication-chamber,"' is mainly meant, with an allusion also to the literal fornication associated with it (Jeremiah 2, )7). 13. jewel on tliy forehead—rather, "a ring in thy nose" (Isaiah 3. 21). a crown—at once the badge of a urido, and of her being made a queen, as being consort of Ihe King; the very name Israel meaning "a prince of God." So they are called "a kingdom of priests" (Exodus
19. (i; of. Revelation 1. 6). Though the external blessings bestowed on Israel were great, yet not these, but the internal and spiritual, form the main reference in the kingly marriage to wliich Israel was advanced. 13. flour. . . honey . . . oil—these three mixed form the sweetest cakes; not dry bread and leeks as in Egj'pt. From raiment He p;>sses to food (Deuteronomy 32. 13, 14). exceeding he.Tutiful—Psalm 48. 2, the city; also. Psalm 29. 2, the temple, prosper into a kingdom—exercising empire over surrounding nations. 14. thy renown . . . among. . . Iieathen—The tbeocracy reached its highest point under Solomon, whei distant potentates heard of his " fame" (1 Kings 10. 1, &o.), e. the queen of Sheba, Hiram, Ac. (Lamentations 2. 15). my comeliness—it was not thine own, but imparted by me. 15. Instead of attributing the glorjof her privileges and gifts to Gotl, Israel
20; 3.2). 25. at every head of tlie way—in the most frequented places (Proverbs 9. 14). thy beattty , . . abhorred . . . opened . . . feet to every one—The wanton advances were all on Israel's part, the idolatrous nations yielded to her nothing in return. Slie had yielded so much that, like a worn-out prostitute, her tempters became weary of her. When the Church lowers her testimony for God to the carnal tastes of the world, with a view to conciliation, she lo.ses everything and gains nothing. 26. fornication witli . . . Egyptians—alliances with Egypt, cemented by sliaring their idolatries, great of pi iilerl herself on tliem as her own (Deuteronomy 32. 15; Jeremiah 7. 4; Micah 3.11), and then wantonly devoted them to her idols (Hosea 2. 8; cf. Luke 15. 12, 13). playedst. . . Itarlot because of tiiy renown—"didst play the wanton upon thy name" [Fairbaikn], viz., by allowing thy renown to lead thee into idolatry and leagues with flesli—of powerful virile parts ;yifir. for the gross and lustful religion of Egypt (e.g., Isis, &e.), which alone could satisfy the abominable lust of Israel (ch. 20. 7, 8; 19, 20, 21). to provoke me—wantonly and purposely. 27. The consequent judgments, which, however, proved of no avail in reforming tlie people (Isaiali 9. 13; Jeremiah 5. 3). livered tliee unto . . . Philistines— (2 Kings Ifi. 6; 2 Clironides 2S. 18, 19.) asliamed of tliy lewd way-The Philistines were less wanton in idolatry, in that tliey did not, like Israel, adopt the idols of every foreign country, but were content with their OM-n (i>. 57; Jeremiah 2. 11). 28. unsatiablc—not satisfied with whortuloms with neighbours, thou hast gone ovl" to the distant Assyrians, i.e., hast sought a league with them, and with it adopted their idolatries. 29. multiplied . . . fornication in . . . Canaan unto Clialdca—Thovi hast multiplied thy idolatries " in Canaan'" by sending " unto Chaldea" to borrow from thence the Chaldean rites, to add to the abominations already [iractised "in CJanaan," before the carrying away of Jehoiachin to Chaldea. The name "Canaan" is used to imply that they had made Judea as much the scene of abominations as it was in tlie days of the corrupt Cannanidol.-\l(-rs (Isaiah 1. 21; 57. 8; Jeremiah 3. 2, 6). English Version is better, "because of thy renown," i. e., relying on it; answering to " thou didst trust in tliine own beauty." iiis it was—thy beauty was yielded up to every passer by. Israel's zest for the worship of foul idols was bi>t an anxiety to have the approbation of heaven for their carnal lusts, of which the idols were the personification ; hence, too, their tendency to wander from Jehovah, wlio was a restraint on corrupt nature. 10. deckeflst . . . with divers colours—or, " didst make ... of divers colours " [Fairrairx]; the metaphor and the literal are here mixed. The high places whereon they sacriliced to A.starte are liere compared to tents of divers colours, which an impudent harlot would spread to show her house was open to all. [Calvin.] Cf. as to "woven hangings for Aslarte" (the riglit transhition for "grove") 2 Kings 23.7. tlie like . . . shall not come, neither sitall . , , be rather, "have not come, nor shall be." These thy <ioings lire unparalleled in the past, and shall be so in the future. 17. n>y gold . . . my silver—(Haggai 2. 8.) Images of men— rallier, "of the j>/iaHi/.v," the Hindoo linyam, or membrum virile [HAvruNiCK], deified as tlie emblem of fecundity; man making his lust his god. English Version, however, is appropriate; Israel being represented as a U'oiH'in playing the harlot with "mci; images," i. e., images of male gods, as disi inguislied from female deities. IS. tookest thy . . . garments . . . coveredst tliem ites. The land had become utterly Canaan itlsh (eh. 23. II, &('.). 30. weak . . . heart — Sin weakens the intellect ("heart"), as, on the contrary, " the way of the Lord la strength to tlie upright" (Proverbs 10. 2i)). 31. IJepelitlcn ofv. '24. not . , , as , . . harlot . . . thou scornest hire— unlike ai ordinary harlot thou dost prostitute thy person grails, merely to satisfy tliy lust. Jkkomh tr(tn.U(itea "Thou hast not been as a harlot in scorning (i. e., who »r> illnarlly scorns) a hire offered, i. I"., I lie idols, !i.s if an adull<>ress were to cover her paraiiioius with garments which she had received from tlie liberality of ner luisband. my oil—the holy anointing
' in order to yet a Unyer out) ,*
o84
EZEKIEL XVI.
Her Sin Callelh /or Punishmcni
JaitMilevi's Grievous Judgment. what is scandalous (viz., encouraging thee in thy sin by letting it pass with impunity) upon all tliiiie abominations ;" referring to Leviticus 19. 29, the conduct of a father who encouraged his daughter in harlotry. EnglishVersion nay, thou hast offered hire thyself to thy lovers (v. 33. 34). But these ver.ses show English Veision to Ije preferable, for they state that Israel prostituted herself, not merely for any smalt reward wilhout demanding more, but for " no reward." 3a. instead of lier Imsbaind—referring to Numbers 5. 19, 20, £). Faikbairn translates, "whilst under her husband." 33, 34:. Israel hired her paramours, instead of being, like other harlots, hired by them; she also followed them without their lollowing her. 35. Here begins the threat of wrath to be poured out on her. 36. ftlthiaeea—Ut., brass; metaphor for the lowest part of the person. [Cai,vin.] English Version Is better; thy filthy lewdness is much better. 44. As . . . motlier . . . lier daiigliter
Is, and so is, are not in the original ; the ellipsis gives the proverb (but two words in the Hebrew) epigrammatic brevity. Jerusalem proved herself a true daughter of the Hittite mother in sin (i>. 3). 45. mother's . . . that loath. eth her husband—i. e., God (" liaters of God," Romans 1.
30); therefore the knowledge of the true God had originally been in Canaan, handed down from Noah (hence we find Melchizedek, king of Salem, in Canaan, " priest of the most high God," Genesis 14. 18), but Canaan apostatized from it* this was what constituted tiie blackness of the Canaau-
Is poured out witliout restraint (cf. Jeremiah 13. 27). As silver is an emblem of purity, brass typifies "filthiness," because it easily contracts rust. Henderson explains It, " Because thy money was lavished on thy lovers" (u. 31, ites' guilt. loal Uctlv . . . cliildren — whom she put to death in honour of Saturn ; a practice common among the Phoenicians, sister of tl»y sisters—thou art akin in guilt to Samaria and Sodom, to wliicli thou art akin by birth. Moab and Amnion, the incestuous clti Ulren of Lot, nephew of Abraham, Israel's progenitor, had tlieir origin from Sodom ; .so Sodoin miglit be called Judah's sister. Samaria, answering to tlie ten tribes of Israel, is, of course, sister
33, 34). blood of thy cUlldren— (v. 20; Jeremiah 2. 34.) 37. tl»y lovers—the Clialdeans and the Assyrians. The law of retribution is the more signally exemplified by God employing, as His instruments of judgment on Israel, those very nations whose alliance and idols Israel had so eagerly sought, besides giving her up to those who had been always her enemies. "God will make him, who leaves God for the world, disgraced even in the eyes of the world, and indt-ed the more so the nearer he formerly stood to Himself." [Hengstenberg.] (Isaiah 47. 3 ; Jeremiah 13. 20; Hosea 2. 12; Nahum 3. 5.) all . . . thou hast hated—the Edoniites and Philistines ; also Moab and Amnion especially (Deuteronomy 23. 3). I . . . will discover thy nakedness-punishment in kind, as she had "discovered her nakedness through whoredoms" {v. 36); the Bin and its penalty corresponded. I will expose thee to public infamy. 38-40. judge thee, as tvomen that brc.ik wedlock—(Leviticus 20. 10; cf. v. 2.) In the case of individual adulleresses-, stoning was the penalty (John 8. to Judah. 46. elder sister . . . Samaria . . . older than Sodom, to wliom Judah was less nearly related by kindred than she was to Samaria. Sodom is therefore called her younger sister; Sam.aria, her "elder sister." [GrotiuS.] Samaria is called tlie "elder," because in a moral respect more nearly related to Judah. [Fairbairn.] Samaria had made the calves at Dan and Bethel in imitation of the cherubim, her daugliters—tlie inferior towns subject to Samaria (cf. Numbers 21. 25, Margin), left — The Orientals faced the east in marking the directions of tlie sky; thus the north was "left," the south "riglit." Sodom. . . daughters—Amnion and Moab, offshoots from Sodom; also the towns subject to it. 47. their abominations Milooni and Chemosh, the "abominations of Amnion and Moab " (I Kings 11. 5, 7). corrupte*! more than tliey —so it is expressly recorded of Manasseli (2 Kings 21. 9). 48. Sodom-^Matthew 11. 24.) Judah's guilt was not positively, but relatively, greater than Sodom's; because it was in tlie midst of such higher privileges and such solemn warnings ; a fortiori, the guilt of unbelievers in the midst of the highest of all lights, viz., the gospel, is the greatest. 49. pride—inherited by Moab, her offspring (Isaiah 16. 6; Jeremiah 48. 26), and by Animon (Jeremiah
4, n). In tlie case oi communities, the sword. Also apostasy (Deuteronomy 13. 10) and sacrificing children to Molech (Leviticus 20. l-o) incurred stoning. Thus the penalty was doubly due to Israel ; so the other which was decreed against an apostate city (Deuteronomy 13. 15, 16) Is added, " they shall stone thee with stones and thi'ust thee through with . . . swords." The Chaldeans hurled sto/ies on Jex'uBalenr at tlie sioge, and slew with the sword on its capture, shed blood . . . jii<lged—(Genesis 9. 6.) jealousy—image taken from the lury of a husband in jealousy shedding the blood of an unfaitliful wife, such as Israel had been towards God, her liusband spiritually. Lit., "I will make thee (to become) Olood of fury and jealousy." 39. thine eminent place — lit., "fornication-chamber" (Note, v. 24), the temple which Israel had converted into a place of spiritual fornication with idols, to please the Chaldeans
49. 4). God, the heart-searcher, liei-e specifies as Sodom's sin, not merely her notorious lusts, but the secret spring of them, "pride" flowing from " fulness of bread," caused by the fertility of the soil (Genesis 13. 10), and producing "idleness." abundance of idleness lit., the secure care- (ch. Zi. 11-17). strip tliee of. . . clothes—(Ch. 2:3. 26; Hosea lessness of ease or idleness, neltlier did she strengthen . . tlie poor—Pride is always cruel ; it arrogates to itself all
2. iJ.j They sliall dismantle thy city of its walls, fair jewels— /ii., vessels of thy fairness or beauty ; the vessels of the temple. [Gkotil's.] All the gifts wherewith God hath adorned thee. [Calvin.] 40. (Ch. 23. iO, 47.) Cf. as to the destruction under Titus. Luke 19. 43, 44. 41. The result of the awful judgment sliall be, when Divine vengeance has run its course it sliall cease, burn—(Deuteronomy 13. 16; 2 Kings ii. 9.) women—the surrounding Gentile nations to whom tliou slialt be an object of mocljing (Psalm 137. tilings, and despises bretliren, for whose needs it therefore has no feeling ; as Moab had not for the outcast Jews (Isaiah 16. 3, 4 ; Jeremiah 48. 27 ; Luke 16. 19-21 ; James 5.
I-5j. 50. haughty—puffed up with prosperity, abomination before mc—"sinners before the Lord" (Genesis 13.
13); said of those whose sin is so heinous as to cry out to God for immediate judgments; presumptuous sins, daring God to the face (Genesis 18. 20 ; 19. 5). I took them away— (Genesis 19. 24). as I saw good—rather, "according to what I saw;" referring to Genesis, 18. 21, where God says, "I will go down, and see whether they have done altogether according to tlie cry of it whicli is come unto me." 51. Samaria—the kingdom of the ten tribes of Israel less guilty than Judah ; for Judah betrayed greater ingratitude, having greater privileges, viz., thetemple, the priesthood, and the regular order of kings, justified tl»y sisters —made them appear almost innocent by comparison with 7). I will cause thee to cease . . . harlot—(Cll. 23. 27.) Thou Shalt no longer be able to play the harlot through my judyment-i. tliou . . . slialtgive . , . no hire . . . more —thou Shalt have none to give. 43. my fury . . . rest when my justice has exacted the full penalty commensurate with thy awful guilt (JVole, ch. 5. 13). It is not a mitigation of the penalty that is here foretold, but sucli an utter destruction of all llie guilty that there shall be no need of further punishment. [Calvin.] 43. (Ver. 22; Psalm 78. 42.) In gratitude for God's favours to her In her early history. frctte<l me—(Isaiah 6.3. 10; Ephesians 4. 30.) thou stialt not commit this lewdness above all thine abominations—f. e., this the wickedness (cf. Zechariah 5. 8), thy guilt (Jeremiah 3. 11; Matthew 12.41,42). 53. Tlioa. . . wliich hast judged . . . bear thine own—(Matthew
7. 1, 2; Romans 2. 1, 17-23.) Judah had judged Sodom (representing the heathen nations) and Samaria (Israel), saying they were justly punished, as ifslie herself was innocent (Luke 13. 2). thy sliame—ignominious punishment. 53. Here follows a promise of restoration. Even the sore chastisements coming on Judah would fall to reform Its peculiarly hateful to God, viz., spiritual unch.astity or Idolatry, over and "above" (t. e., besides) all thine other abominations. I will put it outof thy power to commit it by cutting thee off. Faikbaikn translates, " I will not do Mcrcij Promised in the End. EZEKIEL XVII. Parable of Two Eayles and a Vine. p-inple; God's returning goodness alone would effect this, 4; Galatians 4.26, &e.) All the heathen natiims, not merely Sodom and Samaria, are nnaiit by"tliy sisters, elder and younger." In Jerusalem, first indivii Uial believers weregatiiered into the elect Church. From Jerusalem the gospel went forth to gather in individuals of the Gentiles; and Jerusalem and Judah sh.all also be thefirst nation which, as such, shall be converted to Christ; and to her the other nations shall attach themselves as believers in Messiah, Jerusalem's King (Psalm 110.2; Isaiah to hliow how entirely of grace was to be their restoration. The restoration of her erring sisters is mentioned before hers, even as their puuisliinent preceded her punishment; so all self-boasting is excluded. [Faiubairn.] " Ye sliall, indeed, at some time or other return, but Moal) and Amnion shall return with you, and some of the ten tribes." [Gkotius.] bring again . . . captivity —i. e., change the atfliction into prosperity (so Job 42. 10). Sodotii itself was not so restored (Jeremiah 20. 16), but Amnion and Jloab (lier representatives, as sprung from Lot who dwelt in Sodoin) were (Jeremiah 48. 47; 49. (i); probably most of the ten tribes and the adjoining nations, Ammou and Aloab, etc., were in part restored under Cyrus; but the full realization of the restoration is yet future
2. 2,3). " The king's daughter " in I'salm 4.5. 12-14 i.s hidah ; her "companions," as "tiie daugliter of Tyre," are llie nations given to her as converts, here called "daughters." not by thy covenant—This does not set aside the Old Testament in its spirit, but in its mere letter on whii h the Jews had rested, whilst thejbroke it: the latter ("thy covenant") was to give place to God's covenant of grace and promise in Christ who "fulfilled " the law. God means, "not that thou on thy part hast stood to the covenant, but that ' I am the Lord, I change wit ' (Malachi 3. 0) from my original love to thee in thy joutli " (see Romans 3. 3). Ca. (Hosea 2. 19, 20.) thou sliaJt know tliat 1 am the t.ord —not, as elsewhere, bj* thojudgments falling on tliee, but the heathen nations to be brought to Christ being typified by "Sodom," whose sins they now reproduce (Deuteronomy 32. o2). cai Jtivity of thy captives—lit., " of thy captivities." However, the gracious promise rather begins with the " uevertlieless " (y. 60), not here; for u. 59 is a threiit, not a promise. The sense here thus is. Thou shalt be i-i'stored wlien Sodom and Samaria are, but not till then (v. 55), i. p., ?if rer. This applie.s to the guilty who should be utterly d;^st roved (u. 41, 42); but it does not contradict the subsequent promise of restoration to their posterity (Numbers 11. 2y-o:>), and to tlie elect remnant of grace. [Calvin. 1 5*. hvar tliine own sUamc—by being put on by mj' so marvellously restoring thee through grace. 63. neveiopcit thy mouth—in vindication, or even palliation, of thyself, or expostulation with God for His dealings (Romans 3. 19), when thou seest thine own exceeding unworthiuess, and my superabounding grace which has so wonderfully overcome with love thy sin (Romans 5. 2U). "If we would judge ourselves, we should not be judged" a level with those whom thou hast so much despised, thou art a eomfoi-t nnto tUem—since they see thee as miserable as themselves. It is a kind of melancholy "comfort" to tliose chastised to see others as sorely punished as themselves (ch. 14. 22, 23). 55. (iV'oZe, i'. 53.) 5G. Sodom was not «(ieiit(oned—Zii., was not for a report. Thou didst not deign to mention her name as if her case could p;issil)ly apply as a warning to thee, but itdid apply (1 Corinthians 11.31). all that thou hast done—enhancing tliegrace of God which has pardoned so manjand -so great sins. Nothing so melts in to love and humility as the sense of the riches of God's pardoning grace (Luke 7. 47).
CHAPTER XVII.
(2 Peter 2. 0). 57. Before thy wlcltediiess was discovcrcd—manifested to all, riz., by the punishment in- Ver. 1-21. Parable of the Two Gke.\t Eagles, and THE Cropping of the Cedar of Lebanon. Judah la TO BE Judged for Revolting from Babylon, which HAD SET UP ZeDEKIAH INSTEAD OF JEHOIACHIN, TO Egypt; God Himself, as the Rival op the Babylonian King, is to Plant the Gospel Cedar of Messiah. The date of the prophecy is between the sixth month of Zedekiah's sixth year of reign and the fifth month of the seventh year after the carrying away of Jehoiachin, i. e., five years before the destruction of Jerusalem. [Henderson.] 3. riddle-a continued allegory, expressed enigmaticallj', requiring more than common acumen and serious thought. The Hebrew is derived from a root, "sharp," i. e., calculated to stimulate attention and whet the intellect. Distinct from "fable," in that it teaclies not fiction, but fact. Not like the ordinary riddle, designed to puzzle, but to instruct. The " riddle" is here identical with the "parable," only that the former refers to the obscurity, the latter to the likeness of the figure to the thing compared. 3. eagle—the king of birds. The literal Hebrew is, " the great eagle." The symbol of the Assyrian supreme god, Nisroch; so applied to "the great king" of Babylon, his vicegerent on earth (Jeremiah 4S. 40; 49.22). Ills "wings" are his great forces. Such symbols were familiar to the Jews, who saw thera portrayed on the great buildings of Babylon ; such as are now seen in the Assyrian remains, long-winged—implying the wide extent of his empire, full of feathers— when they have been renewed after moulting; and so in the full freshness of renovated youth (Psalm 103.5; Isaiah flicted on thee, thy reproach of . . . Syria and . . . PJiilislines—the indignity and injuries done thee by Syria a:id the Pli ilistines i2 Kings 16. 5; 2 Chronicles 28.
18; Isaiali 0. 11, 12,). 58. borne thy lewdness— t. e., the putisliment of i t (cli. 2:1. 4!)). I do not treat thee with excessive rigour. Thy sin and punishment are exactly commensurate. 59. the oatli—the covenant between God and Israel (Deuteronomy 29. 12, 14). As tliou hast despised it, so v;ill I despise thee. Ko covenant is one-sided; where Israel broke faitli, God's promise of favour ceased. 60. The promise here bursts forth unexpectedly lilie the sun from tlie darlc clouds. With all her forgetfulness of God, God still remembers her ; showing that her redemption is altoetlier of grace. Contrast "I will remember," wit!) "tliou hast not remembered" (v. 22, 43); also "my covenant," witli "Wi covenant" {v. 61 ; Psalm 106. 45) ; then the elt'ect produced on her is (u. 63), "that thou niayest remember." God's promise was one ofpromiseand of grace. The law, in its letter, was Israel's {" thy ") covenant, and in this restricted view was long subsequent (Galatians 3. 17). Israel interpreted it as a covenant of works, whicli she, whilst Ijoasting of, failed to fulfil, and so fell under its condemnation (2 Corinthians 3. 3, 6). The law, i)i its spirit, contains tlie germ of the gospel; the New Testament is the full development of the Old, the husk of the outer form being laid aside wlien the inner spirit was fulfilled in Messiah. God's covenant with Israel, in the person of Abraham, was tlie reason why, notwithstanding all her guilt, mercy was, and is, in store for her. Therefore tlie heathc!! or Gentile nations must come to her for blessings, not she to them, everlasting covenant—(ch. 37. 26; 2 Samuel 23. 5; Isaiah 55. 3). The temporary forms of the law were to be laid aside, that in Its permanent and " everlasting" spirit it might be established (Jeremiah 31. 31-37;
40. 31). Answering to the many peoples which, as tributaries, constituted the strength of Babylon, diven colours—the golden eagle, marked with starlike spots, supposed to be the largest of eagles. [Hooiiaut.] Answering to the variety of languages, habits, and costumes of the peoples sul)ject to Baliylon. cnme unto Licbanolk continuing the metaphor: as the eagle frequents moun-
82.40; 50.4,5; Hebrews 8.8-13). 01. thon shalt remember—It Is God who (Irst remembers her before she remembers Ilim and her own ways before Him (v. 00; ch. 20. 43; tains, not cities. The temple at Jerusalem was called "Lebanon" by the Jews (KuskdhisI, because its woodwork was wholly of cedars of li Cbanon. "The mountilln of the Lord's house" (Isaiah '2. 2). .Jn-iixalfni, however, m chiefly meuut, the chief seat ol civil honour, as Lebaaon
86. 31). ashamed—the fruit of repentance (2 Corinthians
7. 10, 11); none jilease God unless those who displease themselves ; a foretaste of the gospel (Luke IS. 9-14). I will give them unto thee for daug Uterg—(Isaiah 51. 1 ; (jO, 3, 580
God's Judymenl upon Jerusalem, EZEKIEL XVII. for HevolUng froui Babylon to Egypt. was a counterpart to their treachery towards God. 13. he rebelled—God permitted this because of His wrath against Jerusalem (2 Kings 24. 20). liorses — in whicli Egypt abounded, and which were forbidden to Israel to seek from Egypt, or indeed to " multiply" at all (Deuteronomy was of extei-iial elevation, took the IiijIiest brancli— King "Jfconiali, tliea but eighteen years old, auu many of Mrchiefs and people with him (2 Kings 24.8,12-16).
'I'iie IJebrc'W lor "highest branch" is, properly, the JlecceUke tu/t at the top of the tree. So in ch. 31. 3-H. The
17. lU; Isaiali 31. i, 3; cf. Isaiali 30. 9). DtoDOiius .SicULU3 cedar, as a' tall tree, is the symbol of kingly elevation (cf. Daniel -1. 10-12). 4. land of traffic . . . merchaikts—Baby- (1. 45) says that tlie wiiole region from Thebes to jMemphis was filled with royal stalls, so that 20,0U0 chariots with two horses in each could be furnished for war. Sliali he prosper 1—The third time this gueslioii is asked, with an indignant denial understood (U. 9, 10). Even .the heathen believed that breakers .of an oath would not "escape" punishment. 16. in the place wJiere tSic king dwc Ueth—righteous retribution. He brought on himself lo!i ,2 Kings 24. lo, Hi), famous for its transport traffic on t!;c Tigris and Eai)hrates; also, by its connection with the IVrsian Gulf, it carried on much commerce with liidia. 5. stfd of li>c land—not a foreign production, b'jl one native in the region; a son of the soil, not a foreigner ; Zi'dekiah, uncle of Jehoiachin, of Liavid's family, lu u triittful fivUl—tit., a field of seed-; i. e., fit for propagaliua and conliuuing tlie seed of the royal family, as a in the worst form the evil which, in a mild form, lie had \t'ili»'iv—ileriveJ from a Hebrew root, "to overjlow," from souglit to deliver liimself from by perjured treachery, utz., vassalage (ch. 12. 13; Jeremiah 32. 5; 34. 3; 52. II). 17. Pharaoh— Pharaoh-hophra (Jeremiah 37. 7; 44. 30), the successor of Necho (2 Kings 23. 29). Neither . . . make for him— ii., "effect (anything) with him," i.e., be of any avail to Zedekiah. Pharaoh did not act in concert with iis loudness for water (Isaiah 41. 4). Judea was "a land of brooks water and fountains" (Deuteronomy 8.7-9; cf. John o. --ij. C vine «f low stature—not now, as before, a stalely "cedar;" the kingdom of Judah was to be prosperous, but not elevated, brandies turned toward Iilni —expressing lire fealty of Zedeliiah as a vassal looking up liini, for he was himself compelled to retire to Egypt, liy castltig up mounts, &c.—So far from Piiaraoh doing so to Nebuchadnezzar, to wiiom Judah owed its peace and vei'y existence as a separate slate. The " branches" mean
/or Jerusalem, this was what Nebuchadnezzar did ayainHt liis sons, and the oliier princes and nobles. The "roots under him" imply that the stability of Judali depended ou liabylon. Tiie rei)etition " branches" and "sprigs" is in order to mark the ingratitude of Zedekiah, wlio, not content with moderate prosperity, revolted from liim to it (Jeremiah 52. 4). CALVIN, MAUitEit, &c., refer it to Nebuchadnezzar, " when Nebuchadnezzar shall cast up mounts." 18. given his hand—in ratification of the oath (2 Kings 10. 15 ; Ezra 10. 19), and also in token of subjection to Nebucliadnezzar (1 Ciironicles 29. 24, Margin; 2 Chronicles 30, 8, Margin; Lamentations 5. G). 19. mine oatii— the " covenant" being sworn in God's name was really His covenant; a new instance in relation to man of the treaclieroUs spirit which had been so often betrayed iii relation xviioni he had sworn allegiance. 7. anotiicr . . . eagle the king of Egypt (v. lb). The "long-winged" of v.'i is omitted, as Egypt iiad not such a wide empire and large armies as Babylon, vine . . . bend . . . roots towards Kim lU., "thirsted after him witli its roots;" happily expressing the longings after Egypt in tlie Jewish licart. Zedekiuh sought the alliance of Egypt, as though by it he could throw olt'his dependence ou Babylon (2 Kings 24. 7, 20; 2 Chronicles 30. 13; Jeremiali 37. 5, 7). water it by . . . furrows of . . . i>lan Sation i.e., in the garden beds (Judea) wherein (the vine; it was planted. IUvther,"i)^" or " out of the furrows," &c. It refers to the waters of Egypt, the Nile being made to water tlie fields by means of small to God. God Himself must therefore avenge the violation oi His cocenant "on the head" of the perjurer (cf. Psalm 7.
IG). ao. my net—(Ch. 12. 13; 32. 3.) God entraps him, as he had tried to entrap others (Psalm 7. 15). This was spoken at least upwards of three years before the fall of Jerusalem (cf. ch. 8. 1, with ch. 20. 1). 21. aU his fugitJiKes —the soldiers tliat accompany him in his flight, plead with him—by judgments on him (ch. 20. 36). S!iJ. Wlien the state of Israel shall seem past recovei'y, Messiah, Jehovah Himself, will unexpectedly appear on the scene as Redeemer of His people (Isaiah 63. 5). I . . . also—God opposes Himself to Nebuchadnezzar: "Je took of the seed of the laud aud planted it (v. 3, 5), so will I, but with better success than lie had. The brancli he plucked (Zedekiah) and planted, flourished but for a time to perish at last; J" will plant a scion of the same tree, the house of David, J,o whom the kingdom belongs by an everlasting covenant, and it shall be the shelter of the whole world, aud shall be for ever." branch—tlie peculiar title of Messiah (Zechariah .3. 8; G. 12; Isaiah 11. 1; 4. 2; Jeremiah 23. cenals or "furrows;" tliese waters are the figure of the auxiliary forces wherewith Egypt tried to help Judah. See the same figure, Isaiah 8. 7. But .see Note, v. 10, " furrows where it t/rew.'" 8. It was planted in a good soli—It was not want of the necessaries of life, nor oppression on tiic part of Nebuchadnezzar, which caused Zedekiali to revolt: it was gratuitous ambition, pride, aud ingratitude. 9. Sliall it prosper !—Could it be that gratuitous treason should prosper? God will not allow it. "It,"
J. e., tlie vine, lie . . . pull up i. e., the first eagle, or \Nei)Uchadnezzar. In all . . . leaves of lier spring i. e., 5; 33. 15). a tender one—Zerubbabel never reigned as a universal {v. 23) king, nor could tlie great things mentioned liere be said of him, except as a type of Messiah. Messiah alone can be meant: originally "a tender plant and root out of a dry ground" (Isaiali 53. 2) ; the beginning of His kingdom being liunible. His reputed parents in lowly rank, though King David's lineal representatives; ail its sjjringing (sprouting) leaves, wltlioiit great power or many—it shall fiot need the whole forces of liabylon to destroy it; a small division of the army will suffice, because God will deliver it into Nebuchadnezzar's band (Jeremiah 37. lOj. 10. being planted i. c., tltouyh planted, east wind—the east wind was noxious to vegetation in Palestine; a tit emblem of Babylon, which came from the north-oast, -witlier in . . . furrows where it grew-Zedekiah was taken at Jericho, in Jewish soil (Je.-emiah 52. 8). "It shall witlier, although it has furrows from whicli it expects continual waterings" [Calvin], (ch. ivi. 12; Hosea 13. lo). li. Know ye not—He upbraided yet, even then, God here calls Him, in respect to His everlasting purpose, " the highest ... of the high" (Psalm 89.
27). I will plant it upon an Iiigit mountain — Zioil destined to be the moral centre and eminence of grace aud glory shining forth to the world, outtopping all mundane elevation. The kingdom, typically begun at the return from Babylon, and rebuilding of the temple, fully began with Christ's appearing, and shall have its liigliest manifestation at His reappearing to reign on Zion, and thence over the whole earth (Psalm 2. 6, 8 ; Isaiah 2. 2, 3; Jeremiah 3. 17). 33. under it . . . all fowl—the gospel "mustard tree," small at first, but at length receiving all under its covert (Matthew 13. 32); the antithesis to Antitill in with moral, leading to intellectual, stupidity. UatU taiten tike king—Jeconiali or Jehoiacliin (2 Kings 24. II, 12-l(i). 13. the king's seed—Zedekiah, Jeconiah's uncle, taken . . . oath of lim—swearing feaity as a vassal to Nebuchadnezzar (2 Chronicles 36. 13). also taken the luighty—as hostages for the fulfilment of tlie covenant; wiloin, therefore, Zedekiah exposed to death by his treason. 14. That the kingdom might be base i. e., low as to national elevation by being Nebuchadnezzar's depemianl; but, at the same time, safe and prosperous, if faitblul to the "oath.'" Nebuchadnezzar dealt sincerely K:\d openly in proposing conditions, and these moderate ouce ; therefore ZedekiaU'8 treachery was tUe baser, and christ, symbolized by Assyria, of which the same is said (ch. 31. G), aud Babylon (Daniel 4. 12). Antichrist assumes in mimicry the universal power really belonging to Christ. !44. I . . . hrouglkt down the high— the very attribute given to God by tUe virgin mother of Him, under GotTs Just Dealings with Men. EZEKIEL XVIII. Every Man Judged by his own Acts. whom this was to be accomplished, high . . . low tree the passage here; it had been always God's principle to punish only the guilty, and not also the innocent, for the sins of their fathers. God does not here change the principle of His administration, but is merely about to manii. e., princes elevated . . . depressed. Ail the empires of the world, represented by Babylon, once flourishing ("green"), shall be brought low before the once depressed ("dry"'), but then exalted, kingdom of Messiah and His people, the head of whom shall be Israel (Daniel 2. 44). fest it so personally to each that tlie Jews should no longer throw on God and on their fathers the blame wliich was their own. soul that slnueth, It shall die—and it alone (Romans 6. 2;?); not also the innocent. 5. Here begins the illustration of God's impartiality in a series of suppose'l cases: (1.) from v. 5-9, the just man ; the excellencies aie selected in reference to the prevailing sins of the age, from which such a one stood aloof; hence arises the omission of some features of righteousness, which, under different circumstances, would have been desirable to he enumerated. Each age has to ow/i besetting temptations, and the just man will be distinguished by his guanling against the peculiar defilements, inward and outward, of his age. just . . . lawful . . . right—the duties of tho second table of the law, which flow from the fear of God. Piety Is the root of all charity; to render to each his own, as well to our neighbour as to God. 6. not eaten upon . . . mountains—the high places, where altars were reared. A double sin : sacrificing elsewhere than at the temple, where only God sanctioned s.acrifice (Deuteronomy 12. 13, 14); and this to idols instead of to Jehovah. " Eaten" refers to tlie feasts which were connected with the sacrifices (see Exodus 32. 6; Deuteronomy .32. 38; Judges 9. 27; 1 Corinthians 8. 4, 10; 10. 7). lifted . . . eyea to—r!2., in adoration (Psalm r21. 1). The superstitious are compared to harlots; their eyes go eagerly after spiritual
CHAPTER XVIII.
Ver. 1-32. The Parable of the Sour Grapes rePRO-VED. Vindication of God's moral government as to His retributive righteousness from the Jewish imputation of injustice, as if they were sutl'ering, not for their own Bin, but for that of their fathers. As in ch. 17. he foretold Messiah's happy reign in Jerusalem, so now he warns them that its blessings can be theirs only upon their individually turning to righteousness. 3. fathers . . . eaten Bour grapes . . . childi-eii's teeth . . . set on etlge—^their unbelieving calumnies on God's justice had become so common as to have assumed a proverbial form. The sin of Adam in eating the forbidden fruit, visited on his posterity, seems to have suggested the peculiar form ; noticed also liy Jeremiah 31. 29; and explained in Lamentations 5.
7, "Our fathers have sinned, and are not; and we have borne their iniquities." They mean by "the children" themselves, as though they were innocent, whereas they were far from being so. The partial reformation effected since Jlanasseh's wicked reign, especially among the exiles at Chebar, was their ground for thinking so; but the improvement was only superficial, and only fostered their self-righteous spirit, which sought anywhere but in themselves the cause of their calamities; just as the modern Jews attribute their present dispersion, not to their own sins, but to those of their forefathers. It is an universal mark of corrupt nature to lay the blame on others wliich belongs to ourselves, and to arraign the juslusts. The righteous man not merely refrains from the act, but from the (//nnce of spiritual lust(Job31.1; Matthew
5. 28). Idols of . . . Israel—not merely those of the Gentiles, but even those of Israel. The fashions of his countrymen could not lead him astray, defiled . . . neigh hour's wife—not only does he shrink from spiriluiil, but also from carnal adultery (cf. 1 Corinthians 6. IS), neither tice of Goil. Cf. Genesis 3. 12, where Adam transfers the blame of his sin to Eve, and even to God, "The woman Whom thou gavest to be with me, she gave me of the tree, and I did eat." 3. ye shall not have occasion ... to use tills proverb any more—because I will let it be seen by the wliole world in tlie very fact tliat you are not righteou,s, as ye fancy yourselves, but wicked, and that you suffer only the just penalty of your guilt; whilst the elect righteous remnant alone escape. 4. all gonls are mine—therefore I can deal with all, being my own crea-. . . menstmous woman—Leprosy and elephantiasis were said to be the fruit of such a connection. [Jerome.) Chastity is to be observed even towards one's own wife (Leviticus 18. 19; 20. 18). 7. restored . . . pledge-that which the poor debtor absolutely needed ; as his raiment, which the creditor was bound to restore before sunset (Exodus 22. 26, 27), and his millstone, which was needed for preparing his food (Deuteronomj' 24. G, 10-13). bread to . . . hungry . . . covered . . . naked—(Isaiah .58. 7; Matthew '25. 30). After duties of Justice come those of benevolence. It is not enough to refrain from doing a wrong to our neighbour, we must also do him good. The bread owned by a man, though " his," is given to him, not tion, as I please (Jeremiah 18. 6). As the Creator of all alike I cn.n have no reason, but the principle of equity, according to men's works, to make any difference, so as to punish some, and to save others (Genesis 18. '2.5). "The Boul that sinnetlj it sliall die." The curse descending from father to son .assumes guilt shared in by the son ; there Is a natural tendency in the child to follow tlie .sin of his to keep to himself, but to impart to the needy. 8. usury lit., bilin;/. The law forbade the Jew to take interest from brethren, but permitted him to do so from a foreigner (Exodus 22.25; Deuteronomy 23. 19, 20; Nchemlah 5.7; Psalm 15. 5). The letter of the law was restricted to the Jewish polity, and is not binding now; and Indeed the principle of taking interest was even then sanctioned, by father, and so he shares in the father's punishment: hence the principles of God's government involved in Exodus
20. 5; Jeremiah 15. 4, are justified. The sons, therefore (as the Jews here), cannot complain of being unjustly afflicted by God (Lamentations .5. 7); for they filled up the guilt of their fathers (Mattliew 2:?. 32, 34-30). The same God who "recompenses the iniquity of the fathers into t!ie bosom of flieir cliiidren," is immediately after set forth as "giving to every man according to his ways" (Jeremiah
Its being allowed in the case of a foreigner. Tho spirit of the law still binds us, that we are not to take advantage of our neighbour's necessities to enrich ourselves, but be satisfied with moderate, oreven no interest. In the case of the needy. Increase—in the case of other kinds of wealth ; as "usury" refers to moucy (Leviticus 25.30). withdrawn
32. IS, 19). In the same law (Exodus 20. 5) which " visited the iniquities of the fathers upon the children unto the third and fourlh generation" (where the explanation Is added, "of them tliat hdte me," i.e., the children haling. . . hand, &c.—where he has tlie opportunity, and might find a plausible plea for promoting his own gain at the cost of a wrong to his neighbour, keeps back his hand from what selfishness prompts, judgment—justice. 9. truly—with integrity, surely live lit.,lixK' in life. Prosper in this life, but still more In the life to come (Proverbs
Oorl, as well as their fathers: tlie former being too likely to follow their parents, sin going down with cumulative force from parent to child), we find (Deuteronomy 24.
3. 1,2; Amos 5.4). 10-1,1. The second case is that of an Impious son of a pious father. Tils pious parentage, so far from excusing, aggravati's his guilt, robber—or lil.. "a breaker," viz., through all constraints of right, doeth the like to any €>uc—the Ilebri and the parallel (u.
16), "the fatliers shall not be put to death for the children, neitlur the children for the fathers: every man sliall bi' i>ut to death for his own sin." The inherited guilt of sin in infants (Romans 5. 11) is an awful fcrr/, but one met by the atonement of Christ; but It Is of adults that he speaks here. Whatever penalties fall on aommiinilies for conni Htlon with sins of their fatliers, individual adults who repent' shall escape (2 Kings
IS) require us to translate rather, "doeth to his brother Any of these things," viz., the things which follow in i'. II, &c. fMArKKH.) 11. those dulies—which his father did d'. 5, 9). VZ. oppressed the poor—an aggravation to his op-
2S, 20). This was no new thing, as some misinterpret 588
Man ehall be Judged EZEKIEL XVIII. by his own Good or Bad Actions. sins which would have brought death on the perpetrator in Judea whilst the law could be enforced ; so it prepared the way for the gospel. [Grotitjs.] 33. in his righteous* ness . . . he shall live in it, not for it, as if that atoned for his former sins; but "in his righteousness" he shall live, as the evidence of his being already in favour with God through the merit of Messiah, who was to come. The gospel clears up for us many such passages (1 Peter 1. 12), which were dimly understood at the time, whilst men, however, had light enough for salvation. 33. (1 Timothy pressioiis, that they were practised against the poor; whereas in r. 7 Che expression Is simply, " oppressed any." Bbomiiiation—singuiar number referring lo the particular one mentioned in the end of v. G. 13. shall lie . . . live ^—uecause of tlie merits of his father ; answering, by contrast, to " die for the iniquity of his father" (v. 17). hU blood stiall I)e upon lilm—tlie cause of his bloody death
Bliall rest with liimself ; God is not to blame, but is vindicated as just in punishing him. 14-18. The third case: a son who walks not in the steps of an unrighteous father, but in tlie ways of God; e.g., Josiah, the pious son of guilty Amon; Hezekiah, of Ahaz (2 Kings 16.18,21, 22). seetii . . . and consldci-etli—the same Hebrew stands for ooth verbs, " seeth . . . yea, seeth." The repetition implies the attentive observation needed. In order that the son may not be led astray by his father's bad example; as sons generally are blind to parents' sins, and even imitate them as if virtues. 17. taken off Ills hand from the poor—!, e., ahslained from oppressing the poor, when he had tlie opportunity of doing so with impunity. The different sense of the phrase in eh. 16. 49, in reference to re-
2. 4; 2 Peter 3. 9.) If men perish, it is because they will not come to the Lord for salvation ; not that the Lord is not willing to save them (John 5. 40). They trample on not merely justice, but mercy; what farther hope can there be for them, when even mercy is against them ? (HebrewH
10. 26-29.) 34. righteous-one apparently such ; as in Matthew 9. 13, " I came not to call the righteous," <fec., i.e., those who fancy themselves righteous. Those alone arc true saints who by the grace of God persevere (Matthew
24. 18 ; 1 Corinthians 10. 12; John 10. 28, 29). turneth away from . . . rigliteousness—an utter apostasy; not like tlie exceptional offences of the godly through infirmity or heedlessness, which they afterwards mourn over and repent of. not be mentioned—not betaken into account so as to save them, his trespass—utter apostasy. 3.'j. Their plea for saying, " The way of the Lord is not equal," was that God treated diflterent classes in a dif Terent way. But it was really their way that was unequal, since li vlng in sin they expected to be dealt with as if they were righteous. God's way was invariably to deal with dif Terent men according to' their deserts. 36-38. The two last instances repeated in inverse order. God's emphatic statement of His principle of government needs no farther proof than the simple statement of it. in them—in the actual sins, which are the manifestations of the principle of "iniquity," mentioned just before. 37. he shall save his soul i. e., he shall have it saved upon his repentance. 38. consldereth—tlie first ste{) to repentance ; for the ungodly do not consider either God or themselves (Deuteronomy 32. 29 ; Psalm 119. 59, 60 ; Luke 15. 17, 18). 39. Though God's justice is so plainly manifested, sinners still object to it, because they do not wish to see it (Micah 2. 7; Matthew 11. 18, 19). 30-33. As God is to judge them " according to their ways" (Proverbs 1. 31), their only hope is to " repent;" and this is a sure hope, for God takes no delight in lieving the poor, seems to have suggested the reading followed by Fairbairn, but not sanctioned by the Hebrew, "hath not turned his hand from," &c. But ch. 20. 22 uses the phrase in a somewhat similar sense to English Version here, abstained from hurting. 19. Here the Jews object to the propliefs .word, and in their olyection seem to seek a continuance of that very thing which they had originally made a matter of complaint. Therefore translate, " Wherefore doth not the son bear the iniquity of his father?" It now would seem a consolation to them to think the 8on mightisulfer for his father's misdeeds; for it would soothe their self-love to regard themselves as innocent sufferers for the guilt of otheis, and would justify them in their present course of life, which they did not choose to abandon for a better. In reply, Ezekiel reiterates the truth of eacii being dealt with according to his own merits. [Fairbairn.J But Grotius supports English Version, wherein tlie Jews contradict the prophet, "Why (sayest thou so) doth not the son (often, as in our case, though innocent) bear (i. e., sufif'er for) the iniquity of their father?" Ezekiel replies. It is not as you say, but as I in the name of God say : " When the son hath done," &e. English Version is simpler than that of Fairbairn. 20. son shall not bear . . . iniquity of . . . father—(Deuteronomy 24. judging them in wrath, but graciously desires their salvation on repentance. I will Judge you—Though ye cavil, it is a sufficient answer that I, your Judge, declare
16; 2 Kings 14.6.) righteousness . . , -ivickedness i.e., the reward for rigliteousness . . . the punishment of wickedness. " Righteousness" Is not used as if any were absolutely righteous; but, of siich as have it imputed to them for Christ's sake, though not under the Old Testament tliemselvcs understanding the ground oi. Tvhich they were regarded as righteous, but sincerely seeking after it in the way of God's appointment, so far as they then understood this way. 31-34. Two last cases, showing tlie ecjuily of God: (1.) The penitent sinner is dealt witli according to his new obedience, not according to his former sins. (2.) The righteous man who turns from rigliteousness to sin shall be punished for the latter, and his former righteousness will be of no avail to him. he shall surtly live—Despair drives men into hardened recklessness; God therefore allures men to repentance by holding out hope. [Calvin.]
It so, and will judge you according to my will; and then your cavils must end. -Repent inward conversion (Revelation 2. 5). In the Hebrew there is a play of like sounds, " Turn ye and return." turn yourselves, &c.—tlie outward fruits of repentance. Not as Margin, "turn others;" for the parallel clause {v. 31) is, "cast away from you all your transgressions." Perhaps, however, the omission of tlie object after the verb in the Hebrew implies that bolh are included: Turn alike yourselves axiA all whom you can influence, from all .-. . transgressions—not as if believers are perfect; but they sincerely aim at perfection, so as to be habitually and wilfully on terms with no sin (1 John
3.6-9). your min — lil., your snare, entangling you in ruin. 31. Cast away from you—for the cause of your evil rests with yourselves ; your sole way of escape is to be reconciled to God (Ephesians 4. 22, 23). malcc you a new heart—This shows, not what man can do, but what h.eoughtto do: what God requires of us. God alone can make us a new heart (ch. 11. 19; 36. 26, 27). Tlie command to do what men cannot themselves do is designed to drive them (instead of laying the blame, as the Jews did, elsewhere rather than on themselves) to feel their own helplessness, and to seek God's Holy Spirit (Psalm 51, 11, 12). Thus the outward exhortation Is, as it were, tlie organ or instrument whicb God uses for conferring grace. So we may say witli Augustine, "Give what thou nquirest, and (then) require what tiion wilt." Our strength (which is weakness in itself) shall suffice for whatever He exacts, if only Hegive thesupply. [Calvin.] spirit the imderstanding : as the " heart" means the will and affections. The root 589 " To tlireats the stubborn sinner oft is hard, Wr:ipt in Iiis crimes, against the stonn prepared, lint wiien the milder beams of mercy, play. He melts, and tiirows the cumbrous cloak away."
Hitherto the cases had been of a change from bad to good, or vice versa, in one generation compared with another. Here it is such a change in one and the same individual. This, as practically all'ecting the persons here addressed, is properly put last. So far from God laying on men the penalty of others' sins. He will not even punish them for their own. If tljey turn from sin to righteousness; but If they turn from righteousness to sin, they must expect In justice that their former goodness will not atone for Bttbsequent sin (Hebrews 10.38, 39 ; 2 Peter 2. 20-22). The exile In Babylon gave a season for repentance of those A Lamentation for the Princes. EZEKIEL XIX, XX. A Recital of IsracVs Rebellions. tnnst be changed, before the fruit can be good, why will breaks, "in the blood of thy grapes," i.e.. In her fuU strength, as the red wine is the strength of tlie grape. Genesis 49. 11 is evidently alluded to. many waters— j-e clle—brin-; on your own selves your ruin. God's decrees ars secret to us ; it is enough for us, tliat He Invites tlie well-watered land of Canaan (Deuteronomy 8. 7-9). 11. stroig rods—princes of the royal house of David. The vine sliot forth her branches like so many sceptres, not creeping lowly on the ground like many vines, but trained aloft on a tree or wall. The mention of their former royal dignity, contrasting sadly with her present sunken state, would remind the Jews of their sins whereby they had incurved such judgments, stature—(Daniel all, and -will reject none that seek Him. 33. (Lamentations 3. .13; 2 Peter .3.9.) God is " slow to anger;" punishment is " His strange work" (Isaiah 28. 21).
CHAPTER XIX.
Ver. l-U. Elegy OVER. THE Fai-l of David'.s House. There is a tacit antithesis between this lamentation and that of the .lews for their own miseries, the causes of
4. 11.) among the thick branches i. e., the central stock or truulc of the tree shot up highest "among its own branches" or ott'shoots, surrounding it. Emblematic of the nuraliers and resources of the people. Hengstenhehq wliich, however, they did not inquire. 1. princes of Israel—!, e., Judah, whose "princes" alone were recognized by prophecy; those of the ten tribes were, in respect to tlie tlieocracy, usurpers, thy mother—the mother of Jelioiachin, tlie representative of David's line in exile with Ezekiel. The "mother" is Judea: "a lioness," as being tierce in catching prey (v. 3), referring to her heaihenish practices. .Jerusalem was called Ariel (the lion of God) in a good sense (Isaiah 29. 1) ; and Judah " a lion's whelp ... a lion ... an old lion" (Genesis 49. 9), to which, as also to Numbers 23. 24 ; 24. 9, this passage alludes. translates, "among the clouds." But ch.31.3, 10,14, supports English Version. ISJ. plucked np—not graduallj/ withered. The sudden upturning of the state was designed to awaken the Jews out of their torpor to see the hand of God in the national judgment, east wind (Note, ch. 17. 10.) 13. planted—i. e., transplanted. Though already "dried up" in regard to the nation generally, the vine is said to be "transplanted" as regards God's mercy to the remnant in Babylon, dry . . . ground — C'hahlea w;is well w.atered and fertile; but It is the condition of tlie captive people, not that of the land, which is referred to. 14. fire . . . out of a rod of her brandies—The Jews' disaster was to be ascribed, not so much to the Chaldeana as to themselves; tlie " fire out of the rod" is God's icroth kindled by the perjury of Zedekiah (ch. 17. IS). " The anger of the I/ord" against Judah is specified as the cause why Zedekiah was permitted torebel against Babylon (2 Kings i>OMris!i«-d . . . among yo«i»g lions—she herself had "biiii" among lions, j. e., had intercourse witli the corruptions of the surrounding heathen, and had brouglit up the royal young ones similarly: utterly degenerate from the stock of .-Vbraham. "Lay down," or "couched," is appropriate to the lion, the Arab name of which means " the coucher." 3. yonnjf lien—.Tehoahaz, son of Josiah, carried captive from Riblah to Egypt by Pharaoh-necho (2 Kin,<TS 2.'!. 4. The nations— Egj'pt, in the case of Jehoahnz, who probalily provoked Pharaoh by trying to avenge t!:e death of liis father by assailing tlie bordering
24. 20; cf. Judges 9. 15\ thus bringing Nebuchadnezzar against .Terusalem. no strong rod . . . sceptre to rule no more kings of David's stock are now to rule the nation. Not at least until "the Lord shall send the rod of Hia strength (Jlessiah, Psalm 110. 2; Isaiah 11. 1) out of Zion," to reign first as a spiritual, then hereafter as a literal king, is . . . and shall be for a lamentation—part of the lamentation (that as to Jehoahaz and Jehoiakim) wa« matter of history as already accomplished; part (as to cities of Ksrypt C2 Kings 23.29, 30). In thetr pit—image from the plffaH.s used for calcliing wild beasts (Jeremiali
22.11, 12i. cliains—or hool.% which were fastened in the noses ol wild bensts fsee Note, v. 9). 5. saw that she ha«l waited, anil her hope was lost i. e., that her longwaited for hope was disappointed, Jehoahaz not being restored to her from Egypt, she took another of her whe Jps—.Ii>hoiakini, brother of Jehoahaz, who was placed on liie I !r,-o!ie by Phai aoli (2 Kings 23. 34), according to the wish of Judall. G. went np and do Avn among the lions —imittited tlie recklessness and tyranny of tlie surrounding kings ('Jeremiah 22. 13-17). catch . . . prey—to do evil, gratifying liis lusts by oppression (2 Kings2;?. 37). 7. knew. Zedekiah) was yet to be fulfilled ; or, this prophecy both Is a subject for lamentation, and shall be so to distant posterity.
CHAPTER XX.
Ver. 1-49. Rejection of the Elders' Application to THE Prophet: Exposure of Israel's PROTRACTEn Rebellions, NOTWITHSTANDING GOD'S LONG-.SUFFERINQ Goodness: Yet will God Restore His People at Last. 1. seventh year, &c.—viz., from the carrying away of Jeconiali (cli. 1. 2; 8.1). This computation was calculated to make tliein cherish the more ardently the hope of the restoration promised them in seventy years, for, when prospects are hopeless, years are not computed. [Calvin.] elders . . . came to Inquire— The object of their inquiry, as in ch. 14. 1, Is not stated; probably it was to ascertain the cause of the national calamities, and the time of their termination, as their false prophets assured them of a speedy restoration. 3. The chapter falls into two great parts: t'. 1-32, the recital of the people's rebellions during Ave distinct periods: in Egypt, the wilderness, on the borders of Canaan when a new generation arose. In Canaan, and in the time of the prophet. I will not be Inquired of by you—because their moral state precluded them from capability of knowing tlu will of God (Psalm (iti. 18; Proverbs 28.9; John 7.17). 4. Wilt thou Judge 1 . . . Jutlge—the emphatlcal repetition expresses, "Wilt thou no Judge? ycs,Jhdge them. There is a loud call for immediate Judgment." The Hebrew interrogative here Is a command, not a prohibition. [M aurbb.] Instead of spending time in tofc/ii?i(/ them, tell lliem of the abominallou of their fathers, of which their own are the complement and counterpart, and which call lor judgment. 5, 6. The llirlce lifting up of God's hand (the slga of His oa//i, Ri'velalion lO.,'!, (i; Exodus 6. 8, jl/d/v/i?! ,• Numbers 11.31); to wlili h passages the form of words here alludes) Implies the solemn earnestness of God's pur-. . . «{i(solatp palaces i. e., claimed oj his oivn their palaces, wliic-li lie then proceeded to "desolate." The Hebreio lit. means v>idov>s ; hence roidowed palaces (Isaiah 13.
22). Vatablus (whom Fairbaikn follows) explains It, "He knew (carnally) the widows of those whom he devoured" {v. 6). But thus the metaphor and the literal rea Uly would be l)lciuled: the lion being represented as knowinri widows. Tlie reality, however, often elsewhere thus breaks through the veil, fulness thereof—all that it continued; its inhaljitants. 8. the nations—the Chaldeans, .'lyrians, Moab, and Amnion (2 Kings 21. 2). 9. In chains — (2 Chronicles SO. 6; Jeremiah 22.18). Margin, "Hooks;" perhaps referring to the hook often passed through the nose of beasts; so, too, through that of captives, as seen in the Assyrian sculptures (see A'o/e, r. 4). voice i. e., his roaring, no more be heard upon the mountains—carrying on the metaphor of tlie lion, whose roaring on the mountains frightens all the other beasts. The insolence of the prince, not at all abated thougli Iiis kingiioui was Impaired, was now to cease. 10. A new meliiphor, taken from the vine, the chief of the fruit-bearing Iri-es, as the lion Is of the beasts of prey (see eh. 17. fi). In thy blood—" planted when thou wast In thy blood," t. (•., Ill lliy very infaiKy ; as in ch. Ifi. fi, wlien thou hadst just come liom the? womb, and hadst not yet. the blood washed from l liee. The Jews from the first were planted In Canaan to take root there, ((^alvin.] Guotius trnns Intrs as Afarr/in, "in thy quietness," i.e., in the period when Judah had not yet fallen into her present troul)les.
Englinh Version is better. Gi.ASSlus explains It well, retaining the metai)hor, which Cai.VIN'8 explanation o'JO
EZEKIEL XX.
and in the Land of Canaan,
Israer Rebellions in the Wilderness, pose of grace to them, made myself known nnto tlieiH—proving myself faithful and true by the actual they "rebelled" In the very place where death and terror were on every side, and wiiere they depended on my miraculous bounty every moment! 15. I swore against them (Psalm 95.11; 106. 26) that I would not permit the generation that came out of Egypt to enter Canaan. 16. Tlie special reason is stated by Moses (Numbers 13., 14.) to be that they, through fear arising from the false report of the spies, wished to return to Egypt ; the general reasons are stated here which lay at the root of their rejection of God's grace, viz., contempt of God and His laws, anfl love of idols, their heart—the fault lay in it (I'salm 78. fultilnipnt of my promises (Exodus 4. 31 ; 6.3); revealing myself as "Jeliovah," i. e., not that the name was unit noun before, but that then first the /o?-ce of that name was manifesfed in the promises of God then being realized in performances. 6. espied for tUem—as though (jod liiid spied out all other lands, and chose Canaan as the best of all lands (Deuteronomy 8. 7, 8). See Daniel 8.
9; 11. 16, 41; " the glorious land ;" see Margin, " land of delijixt or ornament ;" Zechariali 7. 14, "the pleasant land,"
37). 17. Nevertheless—How marvellous tliat God should spare such sinners! His everlasting covenant explains (.•r land of desire, glory of all lands i. e., Canaan was '• tlie beauty of all lauds:" the most lovely and delightful lam! ; "milk and honey" are not the antecedents to " wliich." 7. Moses gives no formal statement of idolit; His long-suffering standing out in strilving contrast to their rebellions (Psalm 78. 38; Jeremiah 30. 11). 18. I said unto tlieir children—Being unwilling to speak any more to the fathers as being incorrigible, walk ye not in . . . statutes of . . . fathers—The traditions of the fathers are to be carefully weighed, not indiscriminately followed. He forbids the imitation of not only tlieir gross atiies practised by Israel In Egypt. But it is implied iu their readiness to worship the golden calf (resembling the Egyptian ox, Apis) (Exodus 32.), which makes
It likely they had worshipped such Idols in Egypt. Also, in Leviticus 17.7, "They shall no more offer their sacrifices unto devils (lit., Seirim, 'he-goats,' the symbol of the false god. Pan), after whom they have gone a-whoririg." The call of God by Moses was as much sins, but even their plausible statutes. [Calvin. j 19. It is an indirect denial of God, and a robbing Him of His due, to add man's inventions to His precepts. 30. (Jeremiah 17. 22.) 21. Though warned by the judgment on their fathers, the next generation also rebelled against God. The "kindness of Israel's youth and love of her espousals in the wilderness" (Jeremiah 2. 2, 3) were only comparative (the corruption in later times being more general), and confined to the minority; as a whole, Israel at no time fully served God. The "children" it was that to them to separate from Idols and follow Jehovah, as it was to Pharaoh to let them go forth. Exodus 6. 6, 7; Joshua 21. 14, expressly mentions their idolatry "in Jlgypt Hence the need of their being removed out of the contagion of Egyptian idolatries by the exodus, every one—so universal was the evil, of Ills eyes—It was nol li ar of their Egyptian masters, but their own lust of the eye that drew them to idols (ch. 6. 9 ; 18. 6). 8, 9. then I enid, I will . . . Bnt, &c.—i. e. (God speaking in condescension to liuman modes of conception) their spiritual degradation deserved I should destroy them, "but I jvrought fell into the fearful apostasy on the plains of Moab at the close of the wilderness sojourn (Numbers 25. 1, 2; Deuteronomy 31. 27). 23. It was to that generation the threat of dispersion was proclaimed (Deuteronomy 28. 64; cf. ch. 29.
(riz., the deliverance 'out of . . . Egypt') for my name's
4). 25. I gave them . . . statutes . . . not good—since they would not follow my statutes that were good, "I gave them" their own {v. 18) and their fathers' "which were not good;" statutes spiritually corrupting, and, finally, as the consequence, destroying them? .Righteoos retribution (Psalm 81. 12; Hosea 8. 11; Romans 1. 21; 2 Thessalonians 2. 11). Verse 39 proves this view to be correct (ef. Isaiah 63. 17). Thus on the plains of Moab (Numbers 25.), in chastisement for the secret unfaithfulness to God in their hearts. He permitted Baal's worshippers to tempt them to Idolatry (the ready success of the tempters, moreover, proving the inward unsoundness of the tempted); and this again ended necessarily in punitive Judgments. 26. I polluted them—not directly ; "but I judicially gave them up to pollute themselves." A just retribution for their " polluting my Sabbaths" {v. 24). This V. 26 is explanatory of v. 25. Their own sin I made their punishment, caused to pass througli the f\re-~ Fairbaikn translates, "In Vae\r presenting (lit., the causing topass over) all their first-born," viz., to the Lord; referring to the command (Exodus 13. 12, Margin, where the very same expression is used). The lustration of children by passing through the fire was a later abomination {v. 31). The evil here spoken of was the admixture of heathenish, practices with Jehovah's worship, which made Him regard all as "polluted." Here, "to the Lord" is omitted purposely, to imply, "They kept up the outward service indeed, but I did not own it as done unto me, since it was mingled with such pollutions." But English Version is supported by the similar phraseology in v. 31, where see my note. They made all their children pass through the fire; but he names the first-born, in aggravation of their guilt; i.e., "I had willed that the firstborn should be redeemed as being mine, but they imposed on themselves the cruel rites of offering them to Molech" (Deuteronomy 18. 10). might know . . . the Iiord—that they may be compelled to know me as a powerful Judge, since the.v were unwilling to know me as a gracious Father. 27-29. The next period, viz., that which followed the settlement in Canaan; the fathers of the generation existing In Ezelclel's time walked in the same steps of apostasy as the generation in the wilderness. Yet in this—Not content with past rebellions, and not moved with gratitude for God's goodness, "yet In this" dJikr-;" not for their merits (a rebuke to their national pride). Got 's " name" means the sum-total of His perfections; to niii'iifest these, His gratuitous mercy abounding above tlieirsins, yet without wrong to His Justice, and so to set fortli His glory, was and is the ultimate end of His dealings (i-. 14, 22; 2 Samuel 7. 23; Isaiah 63. 12; Romans 9.
17). IX. wliicli if a man do, he shall , , . live in them —not " by them," as thougli they could justify a man, seeing that man cannot render the faultless obedience required (Leviticus 18. 5; Galatians 3. 12). "By them" is the expression indeed in Romans 10. 5; but there the design is to show that, if man could obey all God's laws, he would be justified " by them" (Galatians 3. 21); but he cannot; he therefore needs to have justification by "the Lord our rigliteousness" (Jeremiah 23. 6); then, having thus received life, lie " lives," t. e., maintains, enjoys, and'exercises this life only in so far as he walks "in." the laws of God. So Deuteronomy 30. 15, 16. The Israelites, flw a nation, had life already freely given to them by God's covenant of promise; the laws of God were designed to be the means of the outward expression of their spiritual life. As the natural life has its healthy manifestation In the full exercise of Its powers, .so their spiritual being as a nation was to be developed in vigour, or else decay, according as they did, or did not, walk in God's laws. 13. Sabbaths ... a sign between me and them—a kind of sacramental pledge of llie covenant of adoption between God and His people. The Sabljath is specified as a sample of the whole law, to show tliat the law is not merely precepts, but privileges, of which tlie Sabbath is one of the highest. Not that the Kabl)ath was first Instituted at Sinai, as if it were an exclusively Jewish ordinance (Genesis 2. 2, 3), but it was then more formally enacted, when, owing to the apostasy of the world from the original revelation, one people was called out (Deuteronomy 5. 15) to be the covenant people of God. sanctify them—The observance of the Sabbath contemplated by God was not a mere outward rest, but a uplritunl dedication of the day to the glory of God and the good of man. Otherwise it would not be, as it is made, the pledge of u.iiversal sanctification (Exodus 31. 13-17; Isaiah .5«. 13, 14) Virtually It is said, all sanctity will flourish or decay, according as this ordinance is observed In Its full spirituality or not. 13. in the wilderness— God Pivmiseth to Gather Israel EZEKIEL XX. ihrouyh the Power of the Gospd, tiill further they rebelled, blasphemed—"have insulted me." [Calvin.] Even those who did not sacritice to beatheu gods have offered "their sacrifices" {v. 28) in forbidden places. !J8. provocation of their offering an offering as it were purposely made to provoke God. sweet savonr—what ought to have been sivect became otlensive by Ihcir corruptions. He specifies the various kinds of offerings, to show that in all alike they violated the law. 29. Wliat is the high place wliereunto ye go! What is the meaning of this name? For my altar is not so called. What excellence do ye see in it, that ye go there, rather than to my temple, the only lawful place of sacrificing? The very name, "high place," convicts you of sinning, not from ignorance but perverse rebellion. Is called . . . nnto this day—whereas this name ought to have been long since laid aside, along with the custom of sacrificing on liigh places which it represents, being borrowed from tlie heathen, who so called their places of peoples among whom they were to be scattered, and from whom God saith (v. 34), "I will bring you out." In contrast to tlie literal " wilderness of Egypt" (i'. 30), " the wilderness of the peoples" is their «pi)-i7i(a wilderness period of trial, discipline and purification whilst exiled.among the nations. As the state when they are "brought into the wilderness of the peoples," and that when they were among the peoples "from" which God was to "bring them out" (v. 34) are distinguished, the wilderness state probably answers partially to the transition period of discipline from the first decree for their restoration by Cyrus to the time of their complete settlement in their land, and the rebuilding of Jerusalem and the temple. But the full and final fulfilment is future; the wilderness state will comprise not only the transition period of their restoration, but the beginning of their occupancy of Palestine, a time in whicli they shall endure the sorest of all their chastisements, to "purge out the rebels" (v. 38; Daniel 12. 1), and then the remnant (Zechariah 1.3. 8, 9 ; 14. 2,3) shall "all servt God in the land" (t>. 40). Thus the wilderness period does not denote locality, but their slate intervening between their rejection and future restoration, plead—bring the matter in debate between us to an issue. Image from a plaintiff in a law court meeting the defendant "face to face." Appropriate, as God in Hia dealings acts not arbitrarily, but in most righteous justice (Jeremiah 2. 9; Micah 6. 2). 36. (Numbers 14. 21-29.) Though God saved them out of Egypt, He afterwards destroyed in the wilderness them that believed not (Jude sacrifice (the Greeks, for instance, called them by a cognate term, Boinoi), whereas I call mine Mizbeaach, " altar." The very name implies the place is not that sanctioned by me, and therefore your sacrifices even to me there (much more those you offer tu idols) are only a " provocation" to me (v. 28; Deuteronomy 12. 1-5). David and others, it is true, sacrificed to God on high places, but it was under exceptional circumstances, and before the altar was set up on Mount Moriah. 30. The interrogation implies a strong affirmation, as in v. 4, "Are ye not polluted? &c. Do ye not commit?" &c. Or, connecting this verse with i'. 31, "Are ye thus polluted, &c., and yet (do ye expect that) 1 shall be inquired of by you?" 31. through the lire—As " the fire" is omitted in v. 26, Fairbairn represents the generation here referred to (viz., that of Ezekiel's day) as attaining the climax of guilt (see Note,v.2(i), In making their children pass through the fire, which that former generation did not. The reason, however, for the omission of " the fire" in v. 26 is, perhaps, that there it is implied the children only "passed through the fire" for 5); so, though He brought the exiles out of Babylon, yet their wilderness state of chastening discipline continued even after they were again in Canaan. 37. pass under the rod—metaphor from a shepherd who makes his sheep
])ass under his rod in counting them (Leviticus 27. 32 ; Jeremiah 33. 13). Whether you will or not, ye shall be counted as mine, and so shall be subjected to my chastening discipline (Micah 7. 14), with a view to my ultimate saving of the chosen remnant (cf. John 10. 27-29). bond of . . . covenant—I will constrain you by sore chastisements to submit yourselves to the covenaytt to which ye are lastingly bound, though now you have cast away God's bond from you. Fulfilled in part, Nehemiah 9. 8, 26, 32-38; 10. 1- purificatior;, whereas here they are actually burnt to death before the idol ; and therefore " the fire" is specified in the latter, not in the former case (cf. 2 Kings 3. 27). 3it. We
Avill I)c as tlie heathen—and so escape the odium to which we are exposed, of having a peculiar God and law of our own. " We shall live on better terms with them by having a similar worship. Besides, we get from God nothing but threats and calamities, whereas the heathen, Chaldeans, Ac, get riches and power from their idols." How literally God's words here ("that . . . shall not be at all") are fulfilled in the modern Jews! Though the Jews seemed so likely (had Ezekiel spoken as an uninspired man) to have blended with the rest of mankind and laid aside their distinctive peculiarities, as was their wish at that time, yet they have remained for eighteen centuries dispersed .imong all nations and without a home, but still distinct: a standing witness for the truth of tlie prophecy given so long ago. 33. Here begins the second division of the prophecy. Lest the covenant people should abandon their distinctive hopes, and amalgamate with the surrounding heathen, ho tells them that, as the wilderness journey from Egypt was made subservient to discipline, and also to the taking from among them the reljcliious, so a severe discipline (such as the Jews are now for long actually undergoing) should be administered to them during the next exodus for the same purpose (v. 38), and so to prepare them for the restored possession of their land {Ho.sea 2. U, 15). This was only partially fulfilled before and at the return from Babylon: 39; fully hereafter, Isaiah 54. 10-13; 52. 1, 2. 38. (Zechariah
13.9; 14.2.) purge out—or, "separate." Hebrew, "Barothi," forming a designed alliteration with "Berith," the covenant. Not a promise of grace, but a threat against those Jews who thought they could in exile escape the observation and "rule" of God. land of Israel—though brought out of the country of their sojourn or exile (Babylon formerly, and the various lands of their exile hereafter) into tlie literal land of Palestine, even it shall be to them an exile state, " they shall not enter into the land of Israel," i. e., the spiritual state of restored favour of God to His covenant people, which shall only be given to the remnant to be saved (Zechariah 13.8,9). 39. Equivalent to, "I would rather have you open idolaters than iiypocrites, fancying you can worship me and yet at the same time serve idols" (Amos 5. 21, 2'2, 2.5, 26; cf. 1 Kings 18. 21 ; 2 Kings 17. 41 ; Matthew 6. 24 ; Revelation 3. 15, 16). " Go ye, serve," &c., is not a command to serve idols, but a Judicial declaration of God's giving up of the half-idol, half-Jehovah worshippers to utter idolatry, if they will not serve Jehovah alone (Psalm 81. 12; Revelation 2'2. 11). hereafter also—God anticipates tlie same apostasy afferivards, as now. 4:0. For—Though ye, the rebellious portion, withdraw from my worship, others, even the believing remnant, will succeed after you perish, and will serve me purely, in mine lioly mountain—(Isaiah 2. 2, 3.) Zion, or Moriah, "the height of Israel" (pre-eminent above all mountains because of the manifested presence of God therewith Israel), as opposed to their "high places," the worship on which was an abomination to God. all—not merely individuals, such as constitute the elect Church now; but the whole nation, to be followed by the converits full and final accomplishment Is future, with a migltty Iiand . . . will I mle over you—I will assert my right over you in spite of your resistance (v. 32), as a master would in the case of his slave, and I will not let you be wrested from me, because of my regard to my covenant. 31:. The Jews in exile might think themselves set free from the "rule" of God (v. S3); therefore. He intimates, He will reassert His right over them by chastening Judgments, and these, with an ultimate view, not to destroy, but to restore tliem. people—rather, peoples. 35. wildernrss of tlie people—rather, peopici, the various 692 sion of the Gentile 7intions (Isaiah 2. 2, "all nations ;" Romans 11. 26; Revelation 11.15). with—rather, " m all your holy things." [Mauukk.] 41. witli— i. e., in respect to your sweet savonr (lit., savour of rest, Note, ch. 16. lOX
A Prophecy against Jerusalem. EZEKIEL XXI. A Stoord drawn against Israel. sentences and mournful repetitions imply violent emo •
Or, I will accept you (your worship) "as a sweet savour" [Maurer] (Ephesians 5.2; Philippians i. 18). God first tions. 9. sword— of God (Deuteronomy 32. 41). The Chaldeans are his instrument. 10. to make a sore slaughter—/t/., "that killing it may kill." glitter—irt., accepts the person in Messiah, then the offering (v. 40; Genesis 4. 4). bring . . . out from . . . people, &c.—the same woids as in v. 34; but there applied to the bringing glitter as the lightning-flasft : flashing terror into the foe. should we . . . make mirth— it is no time for levity when such a calamity is impending (Isaiah 22. 12, 13). it contemnetli tlie rod of my son, <fec.—The sword has no more respect to the trivial "rod" or sceptre of Judali (Genesis 49.10), than if it were any common "tree." "Tree" Is the image retained from ch. 20. 47; explained forth of the hypocrites, as well as the elect ; here restricted to the saved remnant, who alone shall be at last restored literally and spiritually in the fullest sense, sancttiied in you before . . . heathen—(Jeremiah 33. 9). All the nations will acknowledge my power displayed In restoring you, and so shall be led to seek me (Isaiah 66. 18; Zechariah IJ. 16-19). there—not merely in exile when suffering punishment, which makes even reprobates be sorry for sin, bat when received Into favour in your own ch. 21. 2, 3. God calls Judah " my son" (cf. Exodus 4. 22; Hosea 11. 1). Fairbairn arbitrarily translates, " Perchance the sceptre of my son rejoiceth ; it (the sword) despiseth every tree." 11. the slayer—the Babylonian king In this case; in general, all the instruments of God's wrath (Revelation 19. 15). 1!J. terrors by reason of the sword, &c.—rather, "they (the princes of Israel) are delivered land, remember—(Ch. 16. 61,63.) The humiliation of Judah (Nehemiah 9.) is a type of the future penitence of the whole nation (Hosea 5. 15; 6. 1; Zechariah 12. 10-14). God's goodness realized by the sinner is the only thing that leads to true repentance (Hosea 3. 5; Luke 7.37,38). 44. The English T'eriio/i chapter ought to have ended here, and ch. 21. begun with "Moreover," i&c, as in the Hebrew Bible, for my name's sake—(Ch. 36. 22.) Gratuitously; according to iny compassion, not your merits. After having commented on this verse, Calvin was laid on his deathbed, and his commentary ended. 45-49. An introductory brief description in enigma of the destruction by xip to the sword together with my people." [Glassiuh.] smite . . . upon . . . thigh—a mark of grief (Jeremiah
31. 19.) 13. it is a trial-rather, "There is a trial" being made: the sword of the Lord will subject all to the ordeal. " What, then, if it contemn even the rod" (sceptre) of Judah? Cf. as to a similar scourge of unsparing trial. Job 9. 2.3. it shall be no more—the sceptre, i. e., the state, must necessarily then come to an end. Fulfilled in part at the overthrow of Judah by Nebuchadnezzar, but fully at the time of "Shiloh's " (Messiah's) coming (Genesis 49. fire and sword, detailed more explicitly in ch. 21. 46. south . . . south . . . south—three different Hebrew
10), when Judea became a Roman province. 14. smite v,'ords, to express the certainty of the Divine displeasure resting on the region specified. The third term is from a root meaning dr.y, referring to thesuu's heat in the south. . . hands together—(Numbers 24. 10), indicative of the indignant fury with which God will "smite" the people, sword . . . doubleil tlie third time—referring to the threefold calamity:—1. The taking of Zedekiah (to whom the "rod," or sceptre, may refer); 2. the taking of the representing the burning judgments of God on the southern parts of Judea, of which Jerusalem was the capital, set thy face—determiuately. The prophets used to turn themselves towards those who were to be the subjects of their prophecies, drop—as the rain, which flows in a continuous stream, sometimes gently (Deuteronomy 32. 2), sometimes violently (Amos 7. 16 ; Micah 2.6, Margin), us city; 3. the removal of all those who remained with Gedaliah. "Doubled" means "multiplied" or "repeated." The stroke shall be doubled and even trebled, of tlie slain-1. e., by which many are slain. As the Hebrew is singular, Faikbairn makes it refer to the king, "the sword of the great one that is slain," or "pierced through." entereth . . . privy chambers—(Jeremiah 9. here, forest—the densely populated country of Judea; trees representing people. 47. Are—every kind of judgment (ch. 19.12; 21. 3, "my sword;" Jeremiah 21.14). green tree . . . dry—fit and unfit materials for fuel alike
21.) The sword shall overtake them, not merely in the open battle-field, but in the chambers whither they flee to hide themselves (1 Kings 20. 30 ; 22. 25). Maurer trans- " the righteous and the wicked," as explained in ch. 21. 3, 4 ; Luke 23. 31. Unsparing universality of the judgment! flaming flame—one continued and unextinguished flame. "The glowing flame." [Faikbairn.] faces—persons lates, "which besieged them;" Fairbairn, " which penetrates to them." English Version is more literal. 15. point—" the whirling glance of the sword." [Fairbairn.] "The naked (bared) sword." [Henderson.] trains—lit.,, stumbling-blocks. Thel-r own houses and walls shall he stumbling-blocks in their way, whether they wish to I'.ere tlie metaphor is merged in the reality. 49. Ezekiel complains that by this parabolic form of prophecy he only makes himself and it a jest to his countrymen. God therefore in ch;21. permits him to express the same prophecy more plainly. fight or flee, made bright—made to glitter, wrapped,, &c. viz., in the hand of him who holds the hilt, or in itsscabbard, that the edge may not be blunt when it is presently drawn forth to strike. G^^^lVS>,s\s Margin, trans-
CHAPTER XXI.
Ver. l-;}2. Prophecy against Israel and Jeru.saLEM, and against Ammon. 3. the holy places—the three parts of the temple: the courts, the holy place, and the holiest. If "synagogues" existed before the Babylonian captivity, as Psalm 74. 8 seems to imply, they and ihe prospuchce, or oratories, may be included in the "holy places" here. 3. righteous . . . -wicked-not contradictory of cli. 18. 4, 9 ; and Genesis 18. 23. Ezekiel here views the mere owiJt'ard aspect of the indiscriminate universality of the national calamity. But really the same captivity to the "righteous" would prove a blessing as a wholesome discipline, which to the "wicked" would be an unmitigated punishment. The godly were sealed with a mark (ch. 9. 4), not for outward exemption from the common calamity, but as marked for the secret interpositions of Providence overruling even evil to their good. The godly were by comparison so few, that their salvation Is not brought into view here, but the universality of the judgment. 4. The "sword" did not, literally, slay all; but the judgments of God by the foe swept through the land " from the south to the north." 6. tvlth the breaking of thy loins—as one af Bicted with pleurisy; or as a woman, in labour-throes, clasps her loins in pain, and heaves and sighs till the girdle of the loins is broken by the violent action of the body (Jeremiah 30. 6). 7. The abrupt 38 tales, "sharpened," &c. 16. Apostrophe to the sword. Go . . . one way—or, " Concentrate thyself;" " Unite thy forces on the right hand." [Grotius.] The sword is commanded to take the nearest route for Jerusalem, "whither their face was set," whether south or north (" right hand or left"), according to where the several partsof the Chaldean host may be. or other . . . on the leffc—rather, "set thyself on the left." The verbs are well chosen. The main "concentration" of forces was to be on "the right hand," or south, the part of Judea in which Jerusalerm was, and which lay south in marching from Babylon, whereasthe Chaldean forces advancing on Jerusalem.from Egypt, of which Jerusalem was north, were fewer,, and therefo-re' "set thyself" is the verb used. 17. Jehovah Hiraaelf smites His hands together, doing what he had com-, manded Ezekiel to do {Note, v. 14), in token of his«mjting Jerusalem; cf. the similar symbolical action (2 Kings 13.
18, 19). cause . . . fury to rest—give ib full vent, and so satisfy It (ch. 5. 13). 19. two ways—The king coming from Babylon Is represented in the grajliic style of Ezekiel as reaching the point where the road brancheil otf in two ways, one leading by the south,.by Tadmor or Palmyra, to Rabbath of Ammon, east of Jordan ; the othei by the north, by Riblah In Syria, ta.Jernaalem, and lies-
A Prophecy against Jerusalem, EZEKIEL XXI. Israel and (he Ainmonita. lfatin<< which way to take. Ezeklel Is tokl to "appoint tiif iwo ways" (as in eh. 4. 1), lor Nebucljadnezzar, lish Version Is better: so Gesknius (2 Chronicles 36. 13;' Jeremiah 52. 2). when iniquity shall have an enil—(u.
29.) When thine iniquity, having reached its last stage of guilt, shall be put an end to by judgment (ch. 35. 5). 2G. diadem—rather, " <Ae mitre" of the holy priest (Exodus 2S.1; Zechariah 3. 5). His priestly emblem as reprosentative of the priestly people. This, as well as "the crown," the emblem of the kingdom were to be removed, until they should be restored and united in the Mediator, Messiah (Psalm 110.2,4; Zechariah 6. 13). [Faikbairx. As, however, the King Zedeklah alone, not the high priest also, is referred to in the context, English Version tliousli knowing no otlier control but his own will and sviperstilion, liad really tliis path "appointed" for hiin by tlie all-ruling God. out of one lamI-^'(2., Babylon, choose . . . « jilacf— a huncl. 80 it is translated by Kaikhaikn, " make a finger-pont," viz., the head of the two ways, the hami-post pointing Nebuchadnezzar to the way to Jerusalem as the way he should select. But Mauker rightly supports English Version. Ezekiel is told to "choose the place" wliere Nebuchadnezzar should do as is described in i". 20, 21 ; so entirely does God order by the prophet every particular of place aud time in the inovi'mi;nts of the invader. 20. Rabl>atl» of tlie Ammojiites—distinct from Rabbah in Judah ('2 Samuel 12. 20). Ra)>t)ath is put first, as it was from her that Jerusalem, that doomed city, had borrowed manjof her idols, to Juclnli in .Trr>iis!«l«-m—instead of simply putting "Jerusalem," to imply the sword was to come not merely to Judah, but to its people ivithin Jerusalem, "defenced" thongh it was, its defences on which .the Jews relied so much would not keep the foe out. 21. parting— Ji'i., "mother of the way." As "head of the two ways" follows, wliich seems tautology after "parting of the way," Havkhnick translates, according to Arabic idiom, the highway, or prineipal road. English Version is not tautology, "head of the two ways" defining more accurately is supported b}' Gesenius. this shall not be the tiame the diadem shall not be as it was. [Rosenmijli.er.] Nothing shall remain what it was. [Faikbaikn.] exnlt. . .'low . . . abase . . . high—not the general trutli expressed (Proverbs 3. 34 ; Luke 1.52; James 4. 6; 1 Peter 5.
5); but specially referring to Messiah and Zedekiah contrasted together. The "tender plant . . . out of the dry ground" (Isaiali 53. 2) is to be "exalted" In the end (v. 27); the now " high" representative on David's throne, Zedekiah, is to be "abased." The outward relations of things sliall be made to change places in just retaliation on the people for having so perverted the moral relations of things. [Hengstenberg.] 27. Lit., "An overturning, overturning, overturning, will I make it." Tlie tlireefold repetition denotes the awful certainty of the event; not as Rosenmuller explains, the overthrow of the " parting of the way." made . . . bright—rather, "shook," from an Arabic root, arrows—Divination by arrows is here referred to: they were put into a quiver marked with the names of particular places to be attacked, and then shaken together; whichever came forth first intimated the one selected as the first to be attacked. fjEROME.] The same usage existed among the Arabs, and is mentioned in the Koran. In the Nineveh sculptures the king is represented with a cup in his right hand, liis left resting on a bow; also with two arrows in the right, and the bow in the left, probably practising divination, images Hebrew, teraphim : household gods, worshipped as a family talisman, to obtain direction as A'lree, Jehoiakim, Jeconiah, and Zedekiah; for Zedekiah alone is referred to. it shall be no more, until he cornea whose right it is—strikingly parallel to Genesis 49. 10. Nowhere shall there be rest or permanence; all things shall be in fluctuation until He comes who, as the rightful Heir, shall restore the throne of David that fell with Zedekiah. The Hcbrcv for "right" is "judgment:" it perhaps includes, besides the right to rule, the idea of His) rule being one in righteoitsness (Psahn 72. 2; Isaiah 9. 6, 7; 11.4; Revelation 19.11). Others (Nebuchadnezzar, <&c.>, who held the rule of the earth delegated to them by Goii. abused it by unrighteousness, and so forfeited the " right." He both has the truest "right" to the rule, and exercisei to the future and other blessings. First mentioned in Mesopotamia, whence Rachel brought them (Genesis 31. it in "right." It is true the tribal "sceptre'' continued with Judah " till Shiloh came" (Genesis 49. 10); but there was no kingly sceptre till Messiah came, as the spiritual King then (John 18. 36, 37); this spiritual kingdom being about to pass into the literal, pei-sonal kingdom over Israel at His second coming, when, and not before, this prophecy shall not have Its exhaustive fulfilment (Luke 1. .32, 33; Jeremiah 3. 17; 10. 7; "To thee doth it appertain"). 38. Lest Amnion should think to escape because NebucJiadnezzar h,ad taken the route to Jerusalem, Ezekiel denounces Judgment against Ammon, without the prospect of a restoration such as awaited Isr.ael. Jeremiah 49. 6, it
19, 31 1 ; put away by Jacob (Genesis 35. 4); set up by Micah as his household gods (Judges 17. 5) ; stigmatized as idolatry (1 Samuel 15. 23, Hebrew ; cf. Zechariah 10. 2, Margin). liver—they judged of the success, or failure, of an undertaking by tlie healthy, or unhealthy, state of the liver and entrails of a sacrifice. 22. Rather, "/« his right hand was (is) the divination," i. e., he holds up in his rigiit luind the arrow marked with "Jerusalem," to encwurage his army to march for it. captains—the Margin, " battering-rams," adopted by Fairbaikn, is leSs appropriate, for " Ijattering-rams" follow presently after. [Gror I I's. ] open the mouth in . , . slaughter i. e., commanding slaugliter: raising the war-cry of death. Not as GrSENius, "to open the mouth ii'ilh the ivar-shout." 23. Unto the Jews, though credulous of divinations when in their favour, Nel)uchadnezziir's divination "shall be (seen) as is true, speaks of a " bringing again of its captivity," but this probably refers to its spiritual restoration under Messiah ; or, if referring to it politically, must refer to hut a partial restoration at the downfall of Babylon under Cyrus, their reproach—This constituted a leading feature in their guilt; they treated with proud contumely the covenant people after the taking of Jerusalem by Nebuchadnezzar (ch. 25. 3, 6; Zephaniah 2.9,10), and appropriated Israel's territory (Jeremiah 49. 1;. Amos 1. falsi'." to llieni, itc—This gives the reason which makes the Ji'ws fancy themselves safe from the Chaldeans, viz., that lhey "have sworn" to the latter "oaths" of alleginnce, forgetting that they had violated them (ch. 17. 13, i;i-15). furbislietl, to consmne — Maurer punctuates thus, " Drawn for the slaughter, it Is furbished to devour ('consume'), to glitter." English Version, "to consume because of the glittering," means, "to consume by reason
Ki, IS), hut Nebuchadnezzar vtWX remember in consulting his idols that he swore to Zedeklah by them, but that Zedekiiih broke the league. [Grotius.] Rather, Ood v. ill remenU)ef against them (Revelation 16. 19) their vio-
Lsit ing their oath sworn by the true God, whereas Nebuchadnezzar kept his oath sworn by a false god; v. 21 conof the lightning Jtashlike rapidity with which it falls." Five years after the fall of Jerusalem, Ammon was destroyed for aiding Ishmael in usurping the government of Judea against the will of the king of Babylon (2 Kings 25. 25; Jeremiah 41. 15). [Grotius.] 29. see vanity . . . divine h lie—Ammon, too, had false diviners who flattered them with assurances of safety; the only result of which will be to " bring Ammon upon the necks," etc., /. e., toad.l th<. Ammonites to the headless trunks ol the slain of Judah, whose bad example Ammon followed, tuid " whose day" of visitation for their guilt " is coino." when their iniquity ahall have an end—see Note, v. 25. 30. Shall I tirij\s this. 24:. Their unfaithfulness to Nebuchadnezzar v;as a type of their general unfaithfulness to their covenant God. ivith the hand viz., of the king of Babylon.
2.7. profajni—.!is having desecrated by Idolatry and perjury his otlice as the Ijord's anointed. IlAVEiiNiCK translates, as in V. 1 1, " slain," i. e., not literall.v, but virtually; to K/.i-klel's idealizing view Zedeklah was the grand victim " |)ier< ed tlirongh" by God's sword of Judgment, as his sons were slain before his eyes, whlcli were then put out, luid lie wa.s led a cajitlve In chains to Babylon. Kn.g5M
KEAPEKS AND GLEANliBS OF ANCIENT PALESTINE.
OotTs Judgment on Jerufsalem's Sins. EZEKIEL XXII, XXIIl. Isruers and Judahs PumshmeiU. prophets have conspired both to propagate error and to oppose the messages of God's servants. 77i(?2/ are mentioned first, as their bad inlluence extended the widest, prey—theiraim was greed of gain, "treasure, and precious things" (Hosea 6. 9; Zeplianiah 3. 3,4; Matthew 23. 14). made . . . many widows—by occasioning, through false prophecies, the war with the Chaldeans in which tlie husbands fell. 20. Her priests—whose " lips should hava kept knowledge" (Malaclii 2. 7). violated—not simiily transgressed ; but, luive done violence to tlie law, by wresting ssinse It to return Into his slieath—ti>. , without first de-
Ainmoii. Certainly not (Jeremiali,47. 6, 7). Others, as Margin, less suitably read it imperatively, "Cause it to return," i. e., after it h:is done the work appointed to it. in tUe Ian<lof tlij' nnlivity—Am mon was not to be carried away captive as Jiidah, but to perish in his own land.
31. blow agnlust thee In, &c.—rather, " blow upon thee with the fire," Ac. Image from smelting metals (ch. 22.
20,21). hmttsh—ferocious. sUllfiU to destroy—2t<., artificeri 0/ (le-ilriiction ; alluding to Isaialr 54.16. 3!J. thy blood shall be i. e., shall flow, be no more remembeixcl—be consigned as a nation to oblivion. it to wrong ends, and putting wrong constructions o<> it. put no difference luetween tlie holy and profane, Ac. made no distinction between the clean and ui Kdean ( '^eviticus 10. 10), the Sabbath and other days, san(^tioning violations of that holy day. " Holy" means, what is dedicoled
CHAPTER XXII.
Ver. 1-31. God's Judgment on the Sinfulness of JeRUSALESi. Repetition of the charges In ch. 20. ; only that there they were stated in an historical review of the past and present; here the j)rf.?e/i< sins of the nation exclusively are brought forward, a. See ch. 20. 4, i.e., "Wilt thou to God; "profane," what is in common use; "unclean," what is forbidden to be eaten; "clean," what is lawful to be eaten. I am x»'ofaned among tliem—they abuse my name to false or unjust purposes. 27. princes—wlio should have employed the influence of their position for the people's welfare, made "gain" their sole aim. wolves —notorious for fierce and ravening cruelty (Micaii 3. 2, 3, not judge?" &c. (cf. ch. 2.3. .30).. the bloody city—lit., the city of bloods ; so called on account of murders iierpetrated
9-11; John 10.12). 28. Referring to the false assurances of peace with which the prophets flattered the people, that they should not submit to the king of Babylon (note, in her, and sacrifices of children to Molech (v. 3, 4, 6, 9; ch.
24. e. 9). 3. sheddeth blood . . . that her time may come—Instead of deriving advantage from her bloody ch. 13. 10; 21.29; Jeremiah C. 14; 23. 10,17; 27.9,10). 29. The people—put Inst, after tlie mention of tliose in otlice. Corruption had spreail downwards tlirough the whole community, wrongfully i. e., without cause, gratuitously, without the stranger proselyte giving any just provocation; nay, he of all others being one who ought to have been won to the worship of Jeiiovah by kindness, instead of being alienated by oppression; especially as the Israelites were commanded to remember that they themselves had been "strangers in F.gypt" (Exo<lus 22. sacrifices fo idols, she only thereby brought on herself "the time" of her punisliment. against herself—(Proverbs 8. .36.) 4. thy days—the shorter period, viz., that of t}ie siege, -thy years—the longer period of t/ie captivity. The " days" and " years" express that she is ripe for pun- 'ishme'nt. 5. Ijifamous—they mockingly call thee, "Thou polluted one in name (Margin), and full of confusion" [Faikbaihn] (referring to the tumultuous violence prevalent in it). Thus the nations "far and near" mocked her as at once sullied in character and in actual fact law-
21 ; 23. 9). 30. the hedge—the wall (nolc, ch. 13. 5). Image for leading the people to repentance, tlie gap—the bi eai h (Psalm 100. 23). Image for interceding between the people and Go(i (Genesis 20. 7; Exodus .32. U ; Numbers 16. 4S). Ifoiind none—(Jeremiah 5. 1.) Not that literally there was not a righteous man in the city. For Jeremiah, Barucli, <tc., were still there ; hut Jeremiah had been forbidden to pray for the people (Jeremiah 11. 14), as being doomed to wralh. None now, of the godly, knowing the desperate state of the people, and God's purpose as to them, was willing longer to interpose between God's wrath and them. And none "among them," i. e., among those just enumerated as guilty of such sins (v. 25-29), was morally able for such an office. 31. their own way . . . recompensed upon their heads—(Ch. 9. 10 ; 11. 21 ; 16. 43 ; Proverbs 1. 31 ; Isaiah less. What a sad contrast to the Jerusalem once designated "the holy city!" 6. Rather, "The princes . . . each according to liis power, were In thee, to shed blood" (as if this was the only object of their existence). "Power," lit., arm; they, who ought to have been patterns of justice, made their own arm of might their onlj' law. 7. set light by—children have made light of, disrespected, father, &c. (Deuleronoiiiy 27. 16). From i'.7 to v. 12 are enumerated tlie sins committed in violation of Moses' law. 9. men tliat carry talcs—jn/ormcr«, who by :nisrepresentations cause innocent blood to be shed (I,evitlcns 19. 16). Idt., "One who goes to and fro as a merchant." 10. set apart for pollution—i. e., set apart as unclean (Leviticus 18. 19). la. forgotten me—the root of all sin (Deuteronomy 32.
18; Jeremiah 2. 32; 3. 21). 13. smitten mine hand—in token cf tlie indignant vengeance which I will execute on thee (note, ch. 21. 17). 14. (Ch. 21. 7.) 15. consume thy
3. II; Jeremiah 6. 19.) ftlthiuess out of thee—the object of God in scattering the Jews. IG. take t!iine Inheritance in thyself—formerly thou wast mine iuliei itance ; Imt now, full of guilt, thou
CHAPTER XXIII.
Ver. 1-49. Israel's and Judah's Sin aud Punishment ARE PARAIiOLICALl/Y PORTRAYED UNDER THE NAMES Aholah and Aholibaii. The imagery is similar to that in ch. 16.; but here the reference is not as there so much art no longer mine, ljut thine own inheritance to thyself; " in the sight of the heathen," i.e., even they shall see that, now that thou liiust become a captive, thou art no longer owned as mine. [Vatablus.] Fairhairn, &c., needto the breach of the spiritual marriage covenant with God by the people's idolatries, as by their worldly spirit, and their trusting to alliances witli the heathen for safety, rather than to God. 2. two ... of oi«e mother—Israel and Judah, one nation by birtli from tlie same ancestress, Sarah. 3. FA-en so early in their history as their Egyptian sojourn, they committed idolatries (^'otes, ch. 20. 6-S; Joshua 24. 14). In their youth—an aggravation of their lessly take the Hebrew from a different root, " thou shalt he polluted by (' W [Mknderson]) thyself," &c.; theheathen shall regard thee as a polluted thing, wlio hast Virought thine own reproacli on tliyself. 18. dross . . . brass-
Israel has become a worthless compound of the dross of ellver (implying not merely corruption, but degeneracy from good to Ijad, Isaiah 1. 22, especially offensive) and of the baner m<!tals. Hence the people must be thrown into the furnace of judgment, that the bad may be consumed, and tlic good separated (Jeremiah 0. 29, 30). 23. From sin. It was at the very time of their receiving extraordinary favours from God (ch. 10. 6, 22). they bruised—r/z., the Egyptians. 4. Aliolahi. e., " Ifer tent" (put for worship, as the first worsliip of God in Isr.ael was in a tent or this verse to the end he shows the general corruption of tabernacle), as contrasted with Aholibah, !. e., " 3^1/ tent all ranks. /44. land . . . not cleansed—not cleared or cultivated ; all a scene of desolation ; a fit emblem of tlie moral wilderness slate of the people, nor rained upon in her." The Bethel worship of Samaria was of her own devising, not of God's appointment; the teinpie-worslilp of Jerusaletn was expressly ap}>ointed by Jehovah, who "dwelt" there, "setting up His tabernacle among the people as His" (Exodus 2o. S; Leviticus 20. 11, 12; Joshua
—II mark of Divine " indignation;" as tiie early and latter rain, on which tlie productiveness of the land depended, «as one of the great covenant blessings. Joel i2. 23) prom-
22. 19; Psalm 70. 2). the elder—Samaria is calhil "the ises the return of tlie former and latter rain, witii the restoration of God's favour. 25. conspiracy — tiie 'rvlsi* elder " because she preceded Judah in her aposu-xsy and The Wliorcdoins of EZEKIEL XXIII. Aholah and Aholibah.
Its punishment, tliey were mine—previous to apostasy under Jeroboam, Samaria (Israel, or the ten tribes), equally with Judah, worshipped the true God. God theredanger of suf Tering the memory to dwell on the pleasure felt in past sins. 20. their paramours—i. e., her paramours among them (the Egyptians) ; she doted upon their persons as her paramours {v. 5, 12, 16). flesh—the membrum virile (very large in the ass), as Leviticus 15. 2, Margin; Ezekiel 16. 26. issue of horses — the seminal fore never renounced the right over Israel, but sent prophets, as Elijah and Elisha, to declare His will to thera.
5. wlieii . . . mine lit., "under me," i.e., subject to me ns her lawful husband, nelglibours—on the north-east issue. The horse was made by the Egyptians the hieroglyphic for a lustful person. 31. calledst to remembrance —"didst repeat." [Maurek.] in braising—in suflering ... to be bruised. 23. lovers . . . alienated — {v. 17.)
'.lie kingdom of Israel bordered on that of Assyria; for the latter liad occupied much of Syria. Their neighbourhood in locality was emblematical of their being near in corruption of morals and worship. The alliances of Israel with Assyria, which are the chief subject of reprobation here, tended to this (2 Kings 15. 19; 16. 7, 9; 17. 3; Hosea 8.
Illicit love, soon or late, ends in open hatred (2 Samuel 13.
15). The Babylonians, the objects formerly of their Godforgetting love, but now, with characteristic fickleness, objects of their hatred, shall be made by God the instruments of their punishment. 23. Pekod, &c.—(Jeremiah
H). 6. blue—rather, "purple." [Fairbairn.] As a lustful woman's passions are fired by showy dress and youthful appearance in men, so Israel was seduced by the pomp and power of Assyria (cf. Isaiah 10. 8). horsemen—cava-
50. 21.) Not a geographical name, but descriptive of Babylon. " Visitation," peculiarly the land of "judgment ;" in a double sense: actively, the inflicter of judgment on Judah; passively, as about to be afterwards herself the object of judgment. Shoa . . . Koa— "rich . . . noble," descriptive of Babylon in her prosperity . . . having all the world's wealth and dignity at her disposal. Mauker suggests that as descriptive appellatives are subjoined to the proper name, "all the Assyrians" in the second hemistich of the verse (as the verse ought to be divid<!d at " Koa"), so Pekod, Shoa, and Koa must be appellatives descriptive of "The Babylonians and . . . Chaldeans" iu the first hemistich; "Pekod" meaning Prefects; Shoa . . liers. 7. all tlieir idols—there was nothing that she refused to her lovers. 8. whoredoms brought from Egypt —the calves set up in Dan and Bethel by Jeroboam, answering to the Egyptian bull-formed idol Apis. Her al Uancp-1 with E<:ypt po KtieaUy are also meant (Isaiah 30. 2, 3; 31. 1). The ten tribes probably resumed the Egyptian rites, in order to enlist the Egyptians against Jvidah (2 Chronicles 12. 2-4). 9. God, in righteous retribution, turned their objects of trust into the instruments of their punishment : Pal, Tiglatii-pileser, Esar-haddou, and Shalmaneser (2 Kings 15. 19, 29; 17. 3, 6, 2-1; Ezra 4. 2, 10). "It was their sin to have sought after such lovers, and it was Koa, " rich . . . princely." desirable young men—strong irony; alluding to v. 12, these "desirable young men" whom thou didst so "dote upon" for their manly vigour of appearance, shall by that very vigour be the better able to chastise thee. 24r. with chariots— or, "with armaments:" .soLXX. ; "axes" [Maurer]; or, joining it with "wagons," translate, "with scythe - armed wagons," or "chariots." [Grotius.] wheels—the unusual height of these increased their formidable appearance (ch. 1. 16-20). tlieir Judgments — which awarded barbarously severe punishments (Jeremiah 52. 9; 29. 22). 25. take away thy nose . . . ears—adulteresses were punished so among the Egyptians and Chaldeans. Oriental beauties wore ornaments in the ear and nose. Howjust the retribution, that the features most bejewelled should be mutilated ! So, allegorically as to Judah, the spiritual adulteress. 26. strip lobe their punishment that these lovers should become their destroyers." [Fairbairn.] 10. became famous lit., "she became a name," i.e., as notorious by her punishment as she liad been by her sins, so as to be quoted as a icarninrj to others, women—i. e., neighbouring peoples. 11. Judah, the southern kingdom, though having the "warning" {Note, ti. 10) of the northern kingdom before her eyes, instead of profiting by it, went to even greater lengths in corruption than Israel. Her greater spiritual privileges made her guilt the greater (ch. 16. 47, 51; Jeremiah 3.11). 1^. (Ver. 6, 23.) vaost ^orgeov Lsly—lU., to perfection. Grotius translates, " wearing a crown," or " chaplet," .such as lovers wore in visiting their mistresses. 13. one way— botli alike forsaking God for heathen confidences. 1*. vermilion-the peculiar colour of the Chaldeans, as purple was of the Assyrians. In striking agreement witli this verse is the fact that the Assyrian sculptures lately discovered have painted and coloured bas-reliefs, red, blue, and black. The Jews (for instance Jehoiakim, Jeremiah 22. 14) copied these (cf. ch. 8. 10). 13. exceeding in dyed attire—rather, " in ample dyed tttrbftns ;" lit., "redundant with dyed turbans." The Assyrians delighted in ample, flowing, and richly-coloured tunics, scarfs, girdles, and head-dresses or turbans,varying In ornaments according to the rank. Chnldea . . . land of their i»atlvlty—between the Black and Caspian Seas {Note, Isaiah 2.3. 13). "Princes;" lit., a first-rate military class that fouglit by threes in the chariots, one guiding the . . . of . . . clothes—whereby she attracted her paramours (ch. 16. 39). 27. Thus . . . make . . . lewdness to cease—The captivity has made the Jews ever since abhor Idolatry, not only on their return from Babylon, but for the last eighteen centuries of their dispersion, as foretold (Hosea 3. 4). 38. (Ver. 17, 18; ch. 16. 37.) 29. take away . . . thy labour i. e., the fruits of thy labour, leave thee naked —as captive females are treated. 31. her cup—of punishment (Psalm 11. 6; 75. 8; Jeremiah 25. 15, Ac). Thy guilt and that of Israel being alike, your punishment shall be alike. 34. break . . . sherds—so greedily shalt thou suck out every drop like one drinking to madness (the effect invariably ascribed to drinking God's cup of wratii, Jeremiah 51. 7; Habakkuk 2. 16) that thou shalt craunch the very shreds of it, i. e., there shall be no evil left which thou shalt not taste, pluck ofl' thine own breasts—enraged against them as the ministers to thine adultery. horses, tlie other two fighting. 16. sent messengers . . . into Chaldea—(Ch. 16. 29.) It was she tliat .solicited tlie Chaldeans, not they her. Probably the occasion was when Judah sought to strengthen herself by a Chaldean alliance against a menaced attack by Egypt (cf. 2 Kings 23. 29-
3.'j. forgotten me—(Jeremiah 2. 32; 13. 25.) cast me behind tliy back—(1 Kings 14. 9; Nehemiah 9. 26.) bear . . . tliy lewdness—i. e., its penal consequences (Proverbs 1.
.3.5; 24. 1-7). God made the object of their sinful desire the instrument of their punishment. .Jehoiakim, probably by a stipulation of tribute, enlisted Nebuchadnezzar against
31). 36-414r. A summing up of the sins of the two sisters, especially tjiose of Judah. 36. Wilt thou (not) Judge {Note, ch. 20. 4). 38. the same day—on the very day that they had burned their children to Molech In the valley of Gehenna, they shamelessly and hypocritically presented themselves as worshippers In Jehovah's temple (.Jeremiah 7. 9, 10). 40. messenger waa sent viz., by Judah {v. 16; Isaiah 57. 9). paintedst . . . eyes—(2 Kings
Pharaoh, whose tributary he previously had been; failing to keep his stipulation, he brought on himself Nebuchadnezzar's vengeance. 17. alienated from them viz., from the Chaldeans: turning again to the Egyptians {v. 19), trying by their help to throw of Ther solemn engagements to Babylon (cf. Jeremiah 37. 5,7; 2 Kings 24.7). 18. my mind was alienated from her lit., ivas broken off from her. Just retribution for "her mind being alienated {broken off) from the Chaldeans" (v. 17), to whom she had sworn fealty (ch. 17. 12-19). "Discovered" implies the open shamelessness of her apostasy. 19. Israel first "called"
9. 30, Margin; Jeremiah 4. 30). Black paint was spread on the eyelids of beauties to make the white of the eye more attractive by the contrast, so Judah left no seductive art untried. 41. bed—divan. Whilst men reclined at table, women sat, as It seemed indelicate for them to lie down. (Amos 6. 4.) [Grotius.] table—i. e., the idolatrous altar. licr lusts, practised when In Egypt, "to her (fond) remembrance," and then actually returned to them. Mark the 596
Vision of the Boiling Caldron, EZEKIEL XXIV. and of the Dealfiof EzelieTs Wij palpable. The blood of Abel, though the ground received mine Incense—which I had given thee, and which thou it, still cries to heaven for vengeance (Genesis 4. 10, Jl), much more blood shamelessly exposed on the bare rock, set her blood—she shall be paid back in kind (Matthew 7. onehtest to liave offered to me (ch. 16. 18, 19; Hosea 2. 8; cf. Proverbs 7. 17). 43. Sabeans—Not content with the princely, handsome Assyrians, the sisters brought to themselves the rude robber hordes of Sabeans (Job 1. 15). The Kerl, or Margin, reads "drunkards." upon tlielr hands—upon the hands of the sisters, i. e., they allured
2). She openly shed blood, and her blood shall openly be shed. 9. the pile for fire—the hostile materials for the city's destruction. 10. spice it well—that the meat may be the more palatable, t. e., I will make the foe delight in garaaria and Judah to worship their gods. 43. Will Uiey, &c.—Is it possible that paramours will desire any longer to commit whoredoms with so worn-out an old adulteress? 45. the righteous men — the Chaldeans; the executioners of God's righteous vengeance (ch. Ifi. ;«), not that they were " righteous" in themselves (Habalikuk its destruction as much as one delights in well-seasoned, savoury meat. Grotius, needlessly departing from the obvious sense, translates, " Let it be boiled down to a compound." 11. set it empty . . . that . . . brass . . . may burn . , . that . . . scum . . . may be consumed—even the consumption of the contents is not enough ; tiie caldron itself which is infected by the poisonous scum must be destroyed, i. e., the city itself must be destroyed, not merely the inhabitants, just as the very house infected with leprosy was to be destroyed (Leviticus 14. 34-15). 12.
]. 3, 12, 13). 4fi. a company—properly, a council of judges passing sentence on a criminal. [Gkotius.] The "removal" and "spoiling" by the Chaldean army is the execution of the judicial sentence of God. 47. stones—the legal penalty of the adulteress (eh. 16. 40, 41 ; John 8. 5). Answering to the stones hurled bj' the Babylonians from engines in besieging Jerusalem, houses . . . fire—ful-
Tierse?/-rather, " she hatli wearied me out with lies;" or rather " with vain labours" on my part to purify her without being obliged to have recourse to judgments (cf. Isaiah 43. 24; Malachi 2. 17). [Mauker.] However, English Version gives a good sense (cf. Isaiah 47. 13; 57. 10). 13. lewdness—determined, deliberate wickedness; from a Hebrew root, "to purpose." I have purged thee—i. e., filled (2 Chronicles 36. 17, 19). 48. (Ver. 27.) that all . . . may be tanght not to do, &c.—(Deuteronomy 13. 11.) 49. bear the sins of your idols i. e., the punishment of your idolatrj-. know that I am the Lord God—i. e., know it to your cost . . . by bitter suffering.
I liave left nothing untried which would tend towards purging thee, by sending prophets to invite thee to repentance, by giving thee the law with all its promises, privileges, and tlireats. thou shalt not be purged . . . any more i. e., by my gracious interpositions ; thou shalt be left to thine own course, and to take its fatal consequences. 14. go back — desist; relax. [Fairbairn.] 15. Second part of the vision; announcement of the death of Ezekiel's wife, and prohibition of the usual signs of mourning. 16. desire of. . . eyes—his wife: representing tlie sanctuary iv. 21) in which the Jews so much gloried. The energy and subordination of Ezekiel's whole
CHAPTEE XXIV.
Ver. 1-27. Vision of the Boiling Caldron, and of THE Death of Ezekiel's Wife. 1, 2. Ezekiel proves his Divine mission by announcing the very day (" this same day") of the beginning of the investment of the city by Nebuchadnezzar; "the ninth year," viz., of Jehoiachin's captivity, " the tenth day of the tenth month ;" though he was 300 miles away from Jerusalem among the captives at the Chebar (2 Kings 25. 1 ; Jeremiah 39. 1). set himself
.5ic"(/c/ "lay against." po<^-caldron. Alluding to the self-confident proverb used among the people, ch. 11. 3 life to ills proplietic ofllce is strikingly displayed in this narrative of his wife's death. It is the only memoi'able event of his personal history which he records, and this only in reference to his soul-absorbing work. His natural tenderness is shown by that graphic touch, "the desire of thine eyes." What amazing subjection, then, of his individual feeling to his prophetic duty Is manifested in the simple statement {v. 18), " So I spake ... in the morning; and at even my wife died; and I did in the morning as I was commanded." stroke— a sudden visitation. The suddenness of it enhances the self-control of Ezekiel in so entirely merging individual feeling, which must have been especially acute under such trying circumstances, in the higher claims of duty to God. 17. Forbear to cry— (see my Note), " This city is the caldron and we be the flesh ;" your proverb shall prove awfully true, but In a different sense from what you intend. So far from the city proving an iron caldron-like defence from the fire, it shall be as a caldron set on the fire, and the people as so many pieces of meat sulyected to boiling heat. See Jeremiah 1.
1.3. 4. pieces thereof—those which properly ftetonj; to it, as its own. every good piece . . . choice bones i. e., the most distinguisiied of the people. The " choice bones" in the pot have flesh adhering to them. The " bones" under the pot (v. 5) are those having no flesh and used as fuel, answering to the poorest who suffer first, and are put out of pain sooner than the rich who endure what answers to the slower process of boiling. 5. burn . . . bones—rather, or, "Lament in silence:" not forbidding sorrow, but the loud expression of it. [Grotius.] ho mourning—typical of the universality of the ruin of Jerusalem, which would preclude mourning, such as Is usual where calamity is but partial. "The dead" is purposely put in ihe plural, as referring ultimately to the dead who should perish at tiie taking of Jerusalem; though the singular might havb been expected, as Ezekiel's wife was the immediate sub "pile tlie bones." Lit., "Let there be a round pile of the bones." herein— " in the midst of it." 6. scum—not ordinary, but poisonous scum, i. e., the people's all-pervading wickedness, bring it out piece by piece—"it," the contents of the pot; its flesh, i.e., "I will destroy the people of the city, not all at the same time, but by a series of successive attacks." Not as Fairbairn, "on its every piece let it (the poisonous scum) go forth." let no lot fall on It—t. e., no lot, such as is sometimes cast, to decide who are to be destroyed and who saved (2 Samuel 8.2; Joel 3. 3; Obadlah 11.; Nahuin .3. 10). In former carryings away of captives, lots were cast to settle who were to go, and who to stay, but now all alike are to be cast out without distinction of rank, age, or sex. 7. upon the top of rock—or, "the dry, bare, exposed rock," so as to be conspl<Hious to all. Blood poured on a rock is not so soon absorbed as l>loo<l poured on the earth. The law ordered the blood even of a beast or fowl to be "covered with the dust" (Leviticus 17. 13); but she was so shameless as to be ject referred to: "make no mourning" «uc7i as is usual " for the dead, and such as shall be hereafter In Jerusalem" (Jeremiah 16. 5-7). tire of thine head—thy headdress. [Fairbairn.] Jerome explains, "Tliou shalt retain the hair which is usually cut In mourning." The fillet, binding the hair about the temples like a chaplet, was laid aside at such times. Uncovering the head was an ordinary sign of mourning in priests; whereas others covered their heads in mourning (2 Samuel 15. 30). The reason was, the priests had their head-dress of fine twined linen given them for ornament, and as a badge of ofllce. The high priest, as having on his head the holy anointing at no pains to cover up the blood of Innocent men slain in her. Bloud, as the consummation of all sin, presupposes every otlicr form of guilt. 8. that It might cause —God purposely let her so sliamelessly pour the blood on the bare rock, "that it might" the more loudly and openly cry for vengeance from on high ; and that the connection be>.we(>u the guilt and the punishment might be the more oil, WHS forbidden in anj/ case to lay aside his head-dresw. But the priests might do so in the case of the death of the nearest relatives (Leviticus 21. 2, 3, 10); tiiey then put on inferior attire, sprinkling also on their heads dust, and ashes (cf. Leviticus 10. C, 7). shoes upon thy feet— whereas mourners went "barefoot" (2 Samuel 15.30), cover not . . . lips-rather, the upper lip, with tlie mous 697
GocVs Vtwjeance upon EZEKIEL XXV. Ammon, Moab, Seir, Edum, etc. tache (LoviHcUf) 1:1. J.j; Mic.-ili 3.7). bread of men — the oreml usuiill.y brought to iiiounicrs l)y iriondM in token of Bviiipatliy. So tin? "cup of cousoliitloii" li'oii Klit (.loivjdestruction of Jp.ru.salem (2 Kings 24. 2). 4-. men of . . East— /(/., children of the East, the nomad tribes of Arabia
De.serta, east <jf the .Jordan and tlie Dead Sea. palaces— their nomadic cncamjimenls or folds, surrounded with mudwalls, are so-calleil in iron.y. Where thy " palaces" once stood, there shall their very diflerent "palaces" stand. Fulfilled after I lie ravaging of llieir region by Nebuchadiiiiali 1G.7). "Of riion" luciius sucli iiN is usually lui iilstKd lumen. So I.sniali 8.1, "a rnnn's pen;" Ilivolation 21.17, " tlie measure of a man." 19. what iUt-ne tilings arc lo MS—Tlie people iH-rceivc! tluit K/.ekiel'.s straiife conduct nezzai-, shortly aftcsr the destruction of Jerusalem (cf. ch, lias a .symbolical meaning as lo lliemselve.s ; tliey ask what Is tliat meaning 7 ex<fll«-ncy of your :<tri-ngth —(t'f. Amos 6. 8.) The object of your pride and confidence
21. 22; Jeremiah 19. 1-28). 5. Iiabba5i—meaning the Great Aminon'.s metropolis. Under the Ptolemies it was rebuilt under t he name I'liiladelphia; the ruins are called Amman now, but there is no dwelling inliablted. Ammonites— ( Jeremiah 7. -1, 10, 11). rtcsire of... eyes—(Psalm 27.4.) The antitype to K/.ekiel's wife (u. 10). pUleth—loveth, as i. e., the Ammonite region is to be a "conching-place for )iity is akin to love: yearned over. "Profane" is an appropriate word. They had profaned the temple with idolatry; (jod, in just retribution, will profane it with the Ciialdean sword, i. c, lay it in the dust, as Ezekiel's wife, sons . . . <lanf;'»4frs . . . left—the cliildren le/l behind in flocks," ii/z.,of the Arabs. The "camels," being the chief beast of burden of tlie Chaldeans, is put first, as tlieir invasion was to prepare the Ammonite land for the Arab "flock.s." Instead of busy men, there shall be "still and coviching flocks." 6, 7. "Because thou hast clapi)ed thine hands," (sxulting over the <lownfall of Jerusalem, "/also will stretch out mine liand upon thee"
when the parents were carried away. 3^. (.Jeremiah 115.6,7.) So general shall be the calamity, that all ordinary usages of mourning sli,ill be suspended. 33. yc shall not moiirn . . . tont . . . pine away for yonr in- (to which ch. 21.17 also may refer, "I will smite mine hands together"), hands . . . feet . . . heart—with the whole inward, feeling, and with every outward indication. 8l.ampini) with the fool means dancing fmjoy i<intf its-The Jews' not mourni.jg was vj be not the result of insensibility, uny more than Ezekiel's not mourning for liis wife was not from want of feeling. They could not
1. a spoil—so JTehrev) Margin or Keri, for the text or Chetib, "meat" (.so ch. 26. 5; .34.28). Their .c/oorf.? were to be a "spoil to the foe;" their state was to be "cut ofT," .so as to be no more a " people ;" and they were as individuals, in their exile manifest publicly their lamentation, but tiiey would privately " mourn one to another," Their " ini()uilies" would then be their chief sorrow ("pining away"), as feeling that these were the cause of their suffor the most part, to be "destroyed." 8. Moab, Seir, and Ammon were contiguous countries, stretching in one line from Gilead on the north to the Red Sea. They thereferings(cf. Leviticus 26. .39; Tjamentalions 3. 3U). The fullest fulfilment is still future (Zechariah 12. 10-14). 34. sign— tyi)ical representative in his own person of what was to fore naturally acted in concert, and in joint hostility to Judea. Jndali Is like . . . all . . . heatlicn—The Jews befall them (Isaiah 20.3). wlien this coineth—alluding I)robably to their taunt, as if God's word spoken by His prophets would never come to pass. "Where is the word of the Lord? Let it conie now" (Jeremiah 17.1.5). When the prophecy is fulfilled, "ye shall know (to your cost) that I am the Lord," who thereby show my power and fare no better than others: it is of no use to them to .serve Jehovah, who, they say, is the only true God. 0, 10. open. . . from the cities—J will open up the side, or border of Moab (metaphor from a man whose side is open to blows), from the direction of the cities on his north-west border beyond the Arnon, once assigned to Reuben (Joshua 13. fulfil my word spoken by my prophet (John 13. 19; 14.29).
3.5, rJG. "The day" referred to in these verses is the day of the overthrow of the temple, when the fugitive "es-
15-21), but now in the hands of their original owners; and the "men of the East," the wandering Bedouin hordes, c.apes." But " that day," in v. 27, is the day on which the shall enter through these cities into Moab and waste it. Moab accordingly was so wasted by tliem, that long befugitive brings the sad news to Ezekiel, at the Chebar. la the interval the prophet suspended his prophecies as fore the time of Christ it had melted away among the hordes of the desert. For "cities," Grotius translates the Hebrew as proper names, the Ar and Arocr, on the Arnon. Hence the Hebrew for cities, "Ar" is repeated twice (Numbers 21. 28; Deuteronomy 2.36; Isaiah 1.5. 1). glory of the coxmtry-The region of Moab was richer than that of Ammon; it answers to the modern Belka, the richest to t/ie Je-:i 8, as was foretold. Afterwards his mouth was "opened," and no more " dumb" (ch. 3. 26, 27 ; cf. v. 27 here
In ai. 24 ; and ch. *3. 21, 22).
CHAPTER XXV.
1-17., Appropriately in the intervai, of SilEVCE AS TO the .JEW.S IN THE EIGHT CHAPTERS, 2-5.-32, EzEKiEi, Denounces Judgments on the Heathen World-Kingdoms. If Israel was not spared, much less the lieathen utterly corrupt, and having no mixture of truth, such as Israel In its worst state possessed (1 Peter district in South Syria, and the scene in consequence of many a contest among the Bedouins. Hence it is called here a glorious land (lit., a glory, or ornament of a land). [Fairbairn.] Rather, "the glory of the country" is in apposition with " cities" which immediately precede, and the names of which presently follow. Beth-jeshlmoth— meaning "the city of desolations;" perhaps so named from some siege it sustained ; it was towards the west. Baal-meon—called also Beth-meon (Jeremiah 48. 23), and Beth-baal-meon (Joshua 1.3. 17, called so from the worship
1. 17, IS). Their ruin was to be utter: Israel's but temporary (Jeremiah 46. 28). The nations denounced are seven, the perfect number; implying that God's judgments wc Rild visit, not merely these, but the whole round of the heathen foes of God. Babylon is excepted, because she is now for the present viewed as the rod of God's retributive of Baal), and Bajith, simply (Isaiah 1.5. 2). Klrlathaim— justice, a view too much then lost sight of by those who the double city. The strength of these cities engendered "the pride" of Moab (Isaiah 16.6). 10. witK the Ammonitos—Fairbairn explains and translates, "upon the children of Amnion" (elliptically for "I will open Moab fretted against h&r universal supremacy. 3. (Jeremiah
49. 1). wiien . . . profaned . . . when . . . desolate . . . when . . . captivity—rather, for . . .for . . .for: the coiise of the insolent exultation of Ammon over Jerusalem. They triumphed especially over the fall of the "sancto the men of the East, who, having overrun the children of Ammon, shall then fall on Moab"). Maurer, as English Version, "with the Ammonites," i. e., Moab, "together tuary," as the triumph of heathenism over the rival claims of Jehovah. In Jehoshaphat's time, when Psalm with the land of Ammon," is to be thrown "open to the men of the East," to enter and take po.ssession (Jeremiah
S3, was written (Psalm 83. 4, 7, 8, 12, "Ammon . . . holpen
49). 13. taking vengeance—ii*., revenging u-ith revengethe childien of Lot," who were, therefore, the leaders of the ment, i.e., the most unrelenting vengeance. It was not simple hatred, but deep-brooding, implacable revenge. The grudge of Edora or Esau was originally for Jacob's robbing him of Isaac's blessing (Genesis 25.23; 27.27-41). This purpose of revenge yielded to the extraordinary kindness of Jacob, through the blessing of Him with whom Jaeob wrestled in prayer; but it was revived asan unhol.v conspiracy, " Let us take to ourselves the houses of God in pos.session"), we see the same prolane spirit. Now at, last their wicked wish seems accomplished in the fall of Jerusalem. Ammon, descended from Lot, held the region east of Jordan, separ.^ted from the Amorites on the north by the river Jabbok, and from Moab on the south by the Arnon. They were auxiliaries to Babylon in the TIte Jtulc/mail of Tyre. EZERIEL XXVI. Tlie Power of Nebwhadneizor. liereditary grudge in the posterity of Esan, when they one of particular note, viz., the ^ftmrth month, also the fifth, on which it was actually destroyed (Jeremiah 52. 6, 12, 13), Rabhi-David reasonably supposes that Tyre uttered her taunt at the close of the fourth month, as her nearness to Jerusalem enabled her to hear of its fall very soon, and that Ezekiel met it with his threat against herself on "the first day" of the fifth month, ti. Tyre—(Joshua fca,\\- llio younger branch rising to the pre-eminence which tliey thouglit of riglit heloasjed to tliemselves. More recvnlly, for David's subjugation of Edoni to Israel (2 Samuel 8. U). They therefore gave vent to their spite by joinlug the Chaldeans in destroying Jerusalem (Psalm 137.7; Lamentations i. 22; Obadiali H>-1-1), and then intercepting and killing the fugitive Jews (Amos 1. 11), and occupying part of the Jewish land as far as to Hebron. 13. Teinnn
19. 29; 2 Samuel 24. 7), lit., meaning "the rock-city,"
JSor ; a name applying to the island Tyre, called New Tyro, rather than Old Tyre on the mainland. They were half a mile apart. New Tyre, a century and a half before the fall of Jerusalem, had successfully resisted Shalmaneser of Assyria, for live years besieging it (MeNANDKK, from the Tyrian archives, quoted by Josbphus, . . . tlw-y of DlKiii—rather, "I will make it desolate from Tenian (in the south) even to Dedau" (in the north-west)
[Grotiu.s], (Jeremiah 49. 8), t. e., the whole country from north to south, stret<:hing from the south of the Deiul Sea to the Elanitic gulf of the Ucd Sea. 14. by . . . i«>' people Jm-ael—va., by Ju<las Maccabeus. The Idumcans were linally, by compulsory circumcision, incorporated with the Jewish state by Jolm fiyrcanus (see Isaiah 31. 5; Anli()ui:iies, 9. 14. 2). It was the stronger and more important of the two cities, and is the one chiefly, though not exclusively, here meant. Tj-re was originally a colony of Zidoii. Nebucha<lnezz!ir's siege of it lasted thirteen years
63. 1, itc. ; 1 Maccabees 3. 3). So complete was the amalgamation ill Christ's time, that the Herods of Idumean ori- (ch. 29. IS; Isaiah -li). Though no profane author mentions his having succeeded in the siege, Jeuome states he gin, as Jews, ruled over the two races as one people. Thus the ancient prophecy was fullilled (Genesis 25. 23), "The elder shall serve the younger." 15. (I Samuel 13., re.ad the fact in Assyrian histories. Alia!—exultation over a fallen rival (Psalm 35. 21, 25). she . . . thatwasthe gates i. e., the si ngle gate composed of two folding doors. Hence the verb is sin<ji Uar. "Gates" were the place of 14.; 2 Chronicles 2S. IS.) Tlie"old hatred" refers to their coutiiiual enmity to llie covenant people. They lay along Judea on the sea-coast at the opposite side from Amnion and iloab. They were overthrown by Uzziah (2 Chroniresort for traffic and public business: so here it expresses a mart of commerce frequented by merchants. Tyre regards Jerusalem not as an open enemy, for her territory being the narrosv, long strip of land north of Philistia, between Mount Lebunou and the .sea, her interest was to cultivate friendly relations with the Jews, on whom she was dependent for corn (ch. 27. 17; 1 Kings 5. 9; Acts 12. 20). But Jerusalem liad intercepted some of the inland tiafflc which .she wished to monopolize to herself; so, in her intensely selrisli worklly-mindedness, she exulted heartlessly over the fall of Jerusalem as her own gain. Hence she incurred the wrath of God as pre-eminently the world's representative in its ambition, selfishness and pride, in defiance of the will of God (Isaiah 23. 9). she is tnrned unto me— t. e., the mart of corn, wine, oil, balsam, Ac, whieli she once was, is ti'ansferred to me. The caravans from Palmyra, Petra, and the East will no longer be intercepted by the market (" the gates") of Jerusalem, but will come to me. 3, 4. nations ... as the sea . . . waves—In striking contrast to the boasting of Tyre, God threatens to bring against her Babylon's army levied from "many nations," even as the Mediterranean wave.= that dashed against her rock-founded city on all sides, scrape her dust . . . make her . . . top of . . . rock—or, "a bare rock." [Gkotius.] The soil which the Tyrlans had brought together upon the rock on which they built their city, 1 will scrape .so clean away as to leave no dust, but only the liare rock as it was. An awful contrast to her expectation of tilling herself with all the wealth of the East now that .Jerusalem has fallen. 5. in the midst of the sea—plainly referring to New Tyre (ch. 27. .'52). 6. her daughters . . . in tike Held—t. e., the surrounding villages dependent on her in the open country, shall share the late of the mother-city. 7. from the north—the original locality of the Chaldeans; also, the direction by which they entered Palestine, taking the route of Riblah and Hamatli on the Orontes, in preference to that across the desert between Babylon and Judea. king of kings—so called because of the many kings who owned allegiance to him (2 Kings IS. 2S). God had delegated to him the universal earth-empire which is His (Daniel 2. 47). The Son of God alone has the right and title inherently, and shall assume cles 2(i. (i), and by Hezekiali (2 Kings 18. 8). Nebuchadnezzar overran the cities on the sea-coast on his way to Egypt after besieging Tyre (Jeremiah 17). God will take vengeance on those who take the avenging of themselves out of His hands into their own (liomans 12. 19-21; James 2.
13). IG. cut off tlie ClieretHilms—There is a play on similar sounds in the Hebrew, "Hichratti Cherethim," I will slay the slajjers. The name may have been given to a section of the Philistines from their warlike disposition (1 Samuel 30. 14; 31. 3). They e.\;celled in archery, whence David enrolled a body-guard from them (2 Samuel 8. 18; 1.5. IS; 20. 7.) They sprang from Caphtor, identified by many with Crete, which was famed for archery, and to which the ntxme jChere.lhim seems akin. Though in emigration, wliich mostly tended westwards, Crete seems more likely to be colonized from Philistia than Philistia from Crete, a section of Cretans may have settled at Cherethim in South Philistia, whilst the Philistines, as a nation, may have come originally from the East (cf. Deuteronomy 2.23; Jeremiah 47.4; Amos 9. 7; Zephaniah 2.
5). In Genesis 10. 14 the Philistines are made distinct from Vie Cap?dorim, und are said to come from the Casluhim; so that tlie Cherethim were but a part of the Philistines, which 1 Samuel 30. 14 confirms, remnant of—i. e., "on. the sea-coast" of the Mediterranean: those left remaining after the former overthrows inflicted by Samuel, David, Hezekiah, and P.sammetichus of Egypt, father of Pharaoh-necho (Jeremiah 25. 20). 17. know . . . vengeance —they shall know me, not in mercy, but by my vengeance on them (Psalm 9. 16).
CHAPTER XXVI.
Ver. 1-21. The Judgment on Tyue through NebuCHADNEZZAK (Ciis. 26.-28). In ch. 20., Ezekiel sets forth :—
1. Tyre's sin; 2. its doom; 3. the instruments of executing
St; 4. tlie effects proiluced on other nations by her downfall. In ch. 27., a lamentation over the fall of such earthly Bplendour. In ch. 28., an elegy addressed to the king, on the humiliation of his sacrilegious pride. Ezekiel, in his prophecies as to the heathen, exhibits the dark side only it when the world-kings shall liave been fully proved as abusers of the trust (1 Timothy 6. 15; Revelation 17. 12-14; because he views them simply in their hostility to the people of God, which shall outlive them all. Isaiah
19. 15, 16). Ezekiel's prophecy was not based on conjecture from the past, for Shalraaneser, with all the might of the Assyrian empire, had failed in his siege of Tyre. Yet Nebuchadnezzar was to succeed. Josephus tells ua that Nebuchadnezzar began the siege in the seventh year of Ithobal's reign, king of Tyre. 9. engines of war—lit., " an apparatus for striking.'' " He shall apply llie stroke of the battering-ram against thy walls." HAVEitNiCK trans- (Isaiali 23.), on the other hand, at the close of judgments, holds out t he prospect of blessing, when Tyre should turn to the Lord. 1. The specification of the date, which had been omitted in the case of the four preceding objects of Judgment, marks the greater weight attached to the fall of Tyre, eleventh year—mz., after the carrying away of Jehoiachin, the year of the fall of Jerusalem. The number of the month is, however, omitted, and the day only given. As the month of the taking of Jerusalem was regarded as lates, "His enginery of destruction;" lit., the destruction (not merely ilie atrok?) of his enginery." axes—lit., swoi-oa, ITie Mourning for Ihe Fall of Tyre. EZEKIEL XXVII. Her Miches and Large Commere*.
10. dust—so thick shall be the "dust" stirred up by the iminense nutnbers of "horses," that it sliall "cover" tlie whole city as a cloud, horses . . . chariots—As in v. 3-5, Sfew Tyre on the insular rock in tlie sea (cf. Isaiah 2?. 2, 4, their terror upon all her (the city's) inhabitants," <. «, they make the name of every Tyrian to be feared. [FaibBAIRN.] IS. thy departure—Isaiah 2;5. 6, 12 predicts that the Tyrians, in consequence of the siege, should pass over the Mediterranean to the lands bordering onit("Chittim," "Tarshish," &c.). So Ezekiel here. Accordingly Jerome says that he read in Assyrian histories that, " when the Tyrians saw no hope of escaping, they fled to Carthage or some islands of the Ionian and jligean Seas." [Bishop Newton.] (See my Note on cli. 29. 18.) Grotius explains "departure," i.e., "in the day when hostages shall be carried away from thee to Babylon." The parallelism to "thy fall" makes me think "departure" must mean "thy end" in general, but with an included allusion to the " departure" of most of her people to her colonies at the fall of the citj. 19. great waters— appropriate metaphor of the Babylonian hosts, which literally, by breaking down insular Tyre's ramparts, caused the sea to "cover" part of her. !J0. the pit—Tyre's disappearance is compared to that of the dead placed in their sepulchres and no more seen among the living (cf. ch. .32. 18, 23; Isaiah 14. 11, 15, 19). I shall set gloi-y in tlie laud—In contrast to Tyre consigned to the "pit" of death, I shall set glory (i. c, my presence symbolized by the Shekinali cloud, the antitype to which shall be Messiah, " the glory as of the only-begotten of the Father," John 1. 14; Isaiah 4.2,5; Zechariah 6.13) in Judah. of the living—as opposed to Tyre consigned to the "pit" of death. Judea is to be the land of national and spiritual life, being restored after its captivity (ch. 47. 9). Fairbairn loses the antithesis by applying the negative to both clauses, "and that thou be not set as a glory in the land of the living." 21. terror—an example of judgment calculated to terrify
6) is nUerreU to ; so here, in v. 9-11, Old Tyre on the mainland. Both are included in the prophecies under one tiame. wheels—Faiubairn thinks that here, and in cli.
'2t, as "the wheels" are distinct from the "chariots," some wheelvvork for riding on, or for the operations of the siege, are meant. 11. thy stroug gnrrlsoiis lit., the statues of thy stretu/th : so the forts which are "monuments of thy strength." Maxjuer understands, in stricter agreement with Ihe meaning, "tlie statues" or "obelisks erected in honour of tlie idols, the tutelary gods of Tyre," as Melecarte, answering to the Grecian Hercules, whose temple stood in Old Tyre (ef. Jeremiah 43. 13, Margin). 13. lay thy stones . , . timber ... In . . . midst of . . , water—referring to the insular New Tyre {v. 3, 5; ch. 27.
4, 25, 26). When its lofty buildings and towers fall, surrounded as it was with the sea which entered its double harbour and washed its ramparts, the "stones . . . timbers . . . and dust " appropriately are described as thrown down "in the midst of the water." Though Ezekiel attributes the capture of Tyre to Nebuchadnezzar (Note, ch.
2!). 18), yet it does not follow that the final destruction of it described is attributed by him to the same monarch. The overthrow of Tyre by Nebuchadnezzar was the first link in the long chain of evil—the first deadly blow which prepared for, and was tlie earnest of, the final doom. The change in this verse from the individual conqueror "he," to the general "they," marks that what he did was not the whole, but only paved the way for others to complete the work begun by him. It was to be a progressive work until she was utterly destroyed. Thus the words here answer exactly to what Alexander did. With the " stones, timber," and rubbish of Old Tyre, he built a causeway in seven months to New Tyre on the island and so took it [Quint. Cukt., 4. 2], 322 b. c. 13. Instead of the joyousness of thy prosperity, a death-like silence shall reign (Isaiah 24.8; Jeremiah 7.34). 14. He concludes ill nearly the same words as he began {v. 4, 5). built no more—fulfilled as to the mainland Tyre, under Nebuchadnezzar. The insular Tyre recovered partly, after seventy years (Isaiah 23. 17, 18), but again suffered under Alexander, then under Antigonus, then under the Saracens at the beginning of the fourteenth century. Now its harbours are choked with sand, precluding all hope of future restoration, "not one entire house is left, and only a few fishermen take shelter in the vaults." [Maundhell.] So accurately has God's word come to pass. 13-ai. The impression which the overthrow of Tyre produced on other maritime nations and upon her own colonies, e. g., Utica, Carthage, and Tartessus or Tarall evil-doers, thou shalt be no more—not that there was to be no more a Tyre, but she was no more to be the Tyre that once was: her glory and name were to be no more. As to Old Tyre, the prophecy was literally fulfilled, not a vestige of it being left.
CHAPTER XXVII.
Ver. 1-30. Tyre's Former Greatness, Suggesting a Lamentation over her Sad Downfall, a. lamentation—a funeral dirge, eulogizing her great attributes, to make the contrast the greater between her former and her latter state. 3. situate at the entry of the sea— it<., piurai, "entrances," i. e., ports or havens ; referring to the double port of Tyre, at which vessels entered rountl the north and south ends of the is!»nd, so that ships could find a ready entrance from whatever point the wind might blow (cf. ch. 28. 2). merchant of . . . people for many
Isles i. e., a mercantile emporium of the peoples of many sea-coasts, both from the east and from the west, I.saiah
23. 3, " A mart of nations." of perfect beauty—(Ch. 28. 12.) 4. Tyre, in consonance witli her .sea-girt pixsition, separated by a strait of half a mile from the mainland, is described as a stiip built of the best material, and manned with the best mariners ajid skilful pilots, but at last in tempestuous seas wrecked (i'. 26). 5. .Senlr—the Aniorite name of Hermon, or the southern height of Anti-libanus (Deuteronomy 3. 9); the Sidonian name was Sirion. "All thy . . . boards:" dual in Hebreiv, " dowWe-boards," viz., placed In a double order on the two sides of which the ship consisted. [Vatablus.] Or, referring to llie two sides or the two ends, the prow and the stern, which every ship has. [Munsteh.] cedars—most suited for "masts," from their height and durability. 6. Bashau celebrated for its oaks, as Lebanon was for its cedars, the company of . . . Ashnrltes—the most skillul workmen summoned from Assyria. Rather, as the Ifrbrew orthography requires, "They have made thy (rowing) bencties of ivory inlaid !>» the daughter of cedars" [Mauker], or t/ie bc.tt boxirood. Fairiiaiun, with Bochart, reads the Hebrew two words as one: "Thy plankwork shisl) in Spain, isles—maritime lands. Even mighty Carthage used to send a yearly oflering to the temple of Hercules at Tyre: and the mother-city gave high priests to her colonies. Hence the consternation at her fall felt in the widely-scattered dependencies with which she was so closely connected by the ties of religion, as well as commercial intercourse, shake—metaphorically: be agitated (Jeremiah 49. 21). 16. eome down from their thrones. . . upon tlie ground—"The throne of the mourners" (Job 2. 13; Jonah 3. 6). " Princes of the sea " are the merchant rulers of Carthage and other colonies of Tyre, who had made themselves rich and powerful by trading on the sea (Isaiah 2;}. 8). clothe . . . with trembling Hebrew, "tremblings." Uf. ch. 7.27, "Clothed with desolation;" Psalm 132.18. In a imblic calamity the garment was changed for a mourning garb. 17. inhabited of seafaring men— i. e., which wast freciuented by merchants of various sea-bordering lands. [Grotiu.s.] Faihbairn translates with Peschito, "Thou inhabitant of the seas" (as tlie fictnew lit. means). Tyre rose as it were out of the seas as if she got thence her inhabitants, being peopled so (dosely down to the waters. So Venice was called " t lie bride of the sea." strong In the sea—through her Insular posi I ion. rnuse their temir to l>e on all that haunt \t—viz., tiie sea. The Hebrav Is rather, "they put COD (deck: instead of 'benches,' as the Hebrew is singular) tlicy made ivory with boxes." Jilnglish Vii'sion, with Maurer's correction, is simpler. Chiltim—Cyprus and Macedonia, frf m which, Pliny tells us, the b ist boxwood
PLANTS MENTIONED IN THE SCRIPTURES.
Tlie Riches and Ommerce of Tyre. EZEKIEL XXVII. The Irrecoverable Fall of the Oily. with wheat, balm—or, " balsam." 18. Hclboii—or Chalybon, iti Syria, now Aleppo; famed for its wines; the Persian monarchs would drink no other. 19. Dan also— None of the otlier places enumerated commence with the copula (also; Hebrew, "ve"). Moreover, the products specified, "cassia, calamus," apply rather to places In Arabia. Therefore, Fairbaibn <rarisfae«, " Vedan ;" perhaps the modern Aden, near the straits of Bab-el-mandeb. Grotius refers it to Dana, mentioned by Ptolemy. Javan —not the Greeks of Europe or Asia Minor, but of a Greek settlement in Arabia, going to and fro—rather, as Hecame. [Gbotics.] 7. broldered . . . sail—The ancients embroidereil their sails often at great expense, especially the Egyptians, whose linen, still preserved in mummies, Ih of the tinest texture. Eaishali—Greece ; so called from Ells, a large and ancient division of Peloponese. Pausanlas says, that the best of linen was produced in it, and in nootlier part of Greece; called by Homer "Alisium." that whlcli covered tliee—tliy awning. 8. Arvad— Bmall island and city near Phoenicia, now Huad: its inhabitants are still noted for sea-faring habits, tliy wise Dien, O Tjrrus . . . tliy pilots—Whilst the men of Arvad once thy equals (Genesis 10. 18), and the Sidonians once thy superiors, were employed by thee in subordinate positions as "mariners," thou madest thine own sliilled men alone to be commanders and pilots. Implying the fcrew admits, "from Uzal." This is added to "Javan," to mark whicli Javan is meant (Genesis 10. 27). The metropolis of Arabia Felix, or Yemen; called also Sanaa. [Bochart.] EngliJsh Version gives a good sense, thus, AU peoples, whether near as the Israelite " Dan," or far as the Greeks or " Javan," who were wont to " go to and fro" liom their love of traffic, frequented tliy marts, bringing bright iron, &c., these products not being necessaril.y represented as those of Dan or Javan. bright Iron—Yemen political and mercantile superiority of Tyre. 9. Gebal— Phoenician city and region between Beirut and Tripolis, famed for slcilied workmen (Margin, I Kings 5. 18; Psalm
83. 7). calkers stoppers of chinks in a vessel : carrying on the metaphor as to Tyre, occupy tliy mercliandlse i. e., to exchange merchandise with thee. 10. Persia . . . Pliut —warriors from the extreme east and west. Liid-the Lydians of Asia Minor, near the Meander, famed for archery (Isaiah 66. 19) ; rather than those of Ethiopia, as the Lydians of Asia Minor form a kind of intermediate step between Persia and Phut (the Libyans about Gyrene, Khielded warriors, Jeremiah 4^ 9, descended from Phut, son of Ham), hanged . . . shield . . . comeliness—waris still famed for its sword blades, calamus—aromatic cane. 30. Dedan—in Arabia ; distinct from the Dedan in V. 15 (see note). Descended from Abraham and Keturah (Genesis 25. 3). [Bochart.] precious clothes—splendid coverlets. 31. Arabia—the nomadic tribes of Arabia, among which Kedar was pre-eminent, occupied tvlth thee— ii'Z., "of thy hand," /. e., they traded with thee for wares, the product of thy hand (notes, see v. 15, 16). 33. Slieba . . . Rainali—in Arabia, spices, &c.—obtained from India and conveyed In caravans to Tyre, chief of . . . spices— 1. e., best spices (Deuteronortiy 33. 15). 23. Haran the dwelling-place of Abraham in Mesopotamia, after he moved from Ur (Genesis U. 31). Caniieh Calneh, an Assyrian cit.v on the Tigris; the Ctesiphon of the Greeks (Genesis 10. 10). Eden—probably a region in Babylonia (see Genesis 2. 8). Chllmad—a compound ; the place designated by Ptolemy Oaala of Media. The Chaldee version interprets it of Media. Henderson refers it to Carmanda, which Xenoplion describes as a large city beyond the Euphrates. 34:. all sorts of things—Hebrew, "perfections;" exquisite articles of finery. [Grotius.] clothes —rather, "mantles" or "cloaks;" lit., im-appings. For "blue," Henderson translates, "purple," chests of rich apparel, bound with cords—treasures or repositories of damask stuffs, consisting of variegated threads ivoven together riors hanged their accoutrements on the walls for ornament. Divested of the metaphor it means, it was an honour to thee to have so many nations supplying thee with hired soldiers. 11. Gammadlms— rather, as the Tyrians were Syro-Plioenicians, from a Syriac root, meaning darinc/, "men of daring." [LUDOVICUS de Dieu.] It is not likely the keeping of watch "in the towers" would have been entrusted to foreigners. Others take it from a Hebrew root, "a dagger," or short sword (Judges 3. 16), "short-swordsmen." 13. Tarshlsh—Tartessus in Spain, a country famed for various metals, which were exported to Tyre. Much of the "tin" probably was conveyed by the Phoenicians from Cornwall to Tarshish. traded In thy fairs—"did barter with thee" [Fairbaibn]; from a root, "to leave," soinetliing left in barter for something else. 13. Javaii—the lonians or Greeks: for the lonians of Asia Minor were tlie first Greeks whom the Asiatics came in contact with. Tubal . . . Meshecli—the Tibareni and Mosehi, in the mountain-region between the Black and Caspian Seas, persons of men i. e., as slaves. So the Turkish harems are supplied with female slaves from Circassia .and Georgia, vessels—all kinds of articles. Superior weapons are still manufactured in the Caucasus region. 14. Togarniah—Armenia: descended from' Gomer (Genesis 10. '-i). Their mountainous region south of tlie Caucasus was celebrated for horses, horsemen —rather, "riding-horses," as distinct from "horses" for in figures. [Henderson.] cedar—The "chests" were made of cedar, in order to last the longer; and also it keeps off decay, and has a sweet odour. 35. singof thee-personificatiou; thy great merchant ships were palpable proofs of thy greatness. Others translate from a di fterent Hebrew root, "were thy (mercantile) travellers." Fairbaibn translates, "Were thy walls." But the parallelism to "thou wast glorious" favours English Version, "sing of thee." 3G. In contrast to her previous greatness, her downfall is here, by a sudden transition, depicted under the image of a vessel foundering at sea. east wind blowing from Lebanon, the most violent wind in the Mediterranean (Psalm 48. 7). A Levanter, as it is called. Nebuchadnezzar is meant. The "sea" is the war with him which the " rowers," or rulers of the state vessel, had "brought" it into, to its ruin. 37. The detailed enumeration implies the utter completeness of the ruin, and in all thy company—" even with all thy collected multitude." [Hendebson.] 38. The suburbs—The buildings of Tyre on the adjoining continent. 39. So on the downfiUl of chariots. [Faikbaikn.] 15. Dedan—near the Persian Sea: thus an avenue to the commerce of India. Not the Dedan in Arabia (v. 20), as the names in the context here prove, but the Dedan sprung from Cush [BOCHABT], (Genesis 10. 7). merchandise of thine hand —i.e., were dependent on thee for trade [Fairbaibn]; came to buy the produce of thy hands. [Grotius.] horns of Ivory—ivory is so termed from its resemblance to horns. The Hebrew word for " ivory" means tooth; so that they cannot have mistaken ivory as if coming from the horns of certain animals, instead of from the tusks of the elephant, a present lit., a reward in return ; a price paid spiritual Babylon (Revelation 18. 17, <ic.). shall stand upon . . . land—being cast out of their ships in which heretofore they prided themselves. 30. against thee— for mercliandise. IG. " Syria was thy mart for the multitude," &c. For Syria the IjXX. read Edam. But the Syrians were famed as merchants, occupied—old English for " traded ;" so in Luke 19. 13. agate—others transUUe, "ruby," " cha Ice<lony," or "pearls." 17. Mliinltli rather, "concerning thee." 31. utterly ^>al^\—lit., bald with baldness. The Phoenician custom in mourning; which, as being connected with heathenish superstitions, was forbidden to Israel (Deuteronomy 14. 1). 33. take up —lift up. the destroy<d—a destroyed one. Lit. (as opposed to its previous bustle of thronging merchants and mariners, t). 27), "one brought to death's stillness." In . .. midst of . . . sea—insular Tyro. 33. out of the seas brought on shore out of the sliips. fi Uedst—didst supply plentifully with wares, enrich , , . kings—with thfl 601, . , Pannag—names of places in Israel famed for good wheat, wherewith Tyre was supplied (1 Kings 5. fl, 11; Ezra 8. 7; Acts 12.20); Minnith was formerly an Ammonite city (Judges II. 3.!). "Pannag" is identified by Grotius with "Ptienicc, ' the Greelc name for Cnnaan. "Tbey traded . . . wlieat," i. <>., they supplied tliy market
Go(r& Judgment on the King of Tyre, EZEKIEL XXVIII. Judgment of Zldon, and Israel Reslored. custom dues levied on the wares. 34. In tlie time -wlieii
The nine precious stones here mentioned answer to nlnu of the twelve (representing the twelve tril)es) in the liigh priest's breastplate (Exodus 31). 10-13; Revelation 21. li, 19-. . . sSkalt . .» sliall—iVoio tliat thou a?< broken (wrecked), &('., t.liy merchandise, &c.,are fallen. [Mauker.] 35. Isles —sea-coasts. 36. Uiss—with astonishment; as in 1 Kings
21). Of the four rows of three in ea(-h, the third is omitted in the Jfcbrcw, but is supplied in the LXX. In this, too, tdcre is an ulterior reference to Antichrist, who is blasphemously Lo arrogate the office of our Divine High J'riest (Zechariah 0. 13). tabrets—tambourines, pipea—lit., lioltB in musical j)ipes or flutes, created i. c., in the auy of tfune accession to tlie tlirone. Tanibournies and all tjia marks of j{iy w re ready prepared lor thee ("in thee,'' i. p. with and tor 'hee). Tliou hadst not, like others, to worU thy way to the throne through arduous sti uggles. No sooner created than, like Adam, thou wast surrounded with tlie gratifications of Eden. Fairbairn, for "pipes," translates, "females" (having reference to Genesis 1. 27.),
9. 8. CHAPTER XXVIII.
Vcr. 1-26. I'KOl'HETICAL DiKGE ON THE KiNQ OF TYRE, AS vuE Culmination and Embodiment op the Spirit
OS' CaHNAL Pr) UE and HELF-SUrFICIENCY OF THE WHOI.E Statu. The Fall of Zidon, the Mother-city. The Bestoration of Israel in contrast with Tyre and Zidon. 2. Ilecanse, &c.—Repeated resumptively in v. 6; the apodosis begins at d. 7. "The prince of Tyrus" at the time was Ithobiil, or Xtlibaal II.; the name implying his close couuection with Baal, the Phcenician supreme god, whose representative he was. I am . . . god, I sit in . . . f. e., musician-women. Mauukr explains the Jlebrew not as to mu.sic, but as to the setting and mounting of the genvs previously mentioned. 14. anointed clterub—Gi-SKNiL'S translates from an Aramaic root, "extended cherub." English W'Tsion, from a Hebrew root, is better. "The cherub consecrated to the Lord by the anointing oil." [F'airbairn.] covtrctli — Tlie imagery employed by Ezekiel as a priest is from the Jewish temple, wherein the cherubim overshadowed the mercy-seat, as the king of Tj-re, a demi-god in his own esteen, extended hir. protection over tlie interests of Tyre. The cherub—an ideal compound of the higliest kinds of animal existence, and the type of redeemed man in liis ultimate state of perfection—is made tlie image of the king of Tyre, as if the beau ideal of humanity. The pretensions of Antichrist are the ulterior reference, of whom the king of Tyre is a type. Of. "As God ... in the temple of God" (2 Thessalonians 2. 4). I Have set tliee—not tliou set thj-self (Proverbs 8. 16; Romans 13. I), upon tlie Jioly mountain of God—Zion; following up the image, in . . . midst of stones of fire—in ambitious imagination he stood in the place of God, "under whose feet was as it were a pavement of sapphire," whilst His glory was like "devouring
Beail of (Jod . . . the seas—As God sits enthroned in His heavenly citadel exempt from all injury, so I sit secure in my i)npregnat)le stronghold amidst the stormiest elemi nts, able to control them at will, and make tliem subserve my interests. Tlie language, though primarily here apjilied to tlie king of Tyre, as similar language is to the king of Babylon (Isaiah II. 13, 14), yet has an ulterior and lnll( r a;'co)np Iish)nent in Satan and his embodiment in Antichrist (Daniel 7. 2.5; 11. 36, 37; 2 Thessalonians 2. 4; Revi laiion 13. 6). This feeling of superhuman elevation in the king ol Tyre was fostered by the fact that the island on wi'.icli Tyre stood was called "the holy island" [Banco xia'iiion], being sacred to Hercules, so much so that the colonii-s looked up to Tyre as tlie mother-city of their religion, as well as of their political existence. The Hebrew for "God" is El, i. e., the Mighty One. yet, Ac.—keen irony, set tliiiie Jieart as . . . Iteart of Go«l—Thou tliinlcfst of thyself as if thou wert God. 3. Ezekiel iro\ii'-any alludi s to Ithbaal's overweening opinion of tlie wisdom of himself and the Tyrians, as though superior to that of Daniel, whose fame had reached even Tyre as eclipsing tlie Chaldean sages. "Thou art wiser," vt2., in thy own opinion (Zechariah 9. 2). no secret—i'i2., forgetting riches (,r. 4). tliat tUey can Itlde i. e., that can be hidden. 5. 'Psalm 02. 10.) 6. Because, &c.—resumptive of v. 2. 7. tlieiefore—apodosis. strangers . . . terrible of tUe nations— the Chaldean foreigners noted for their ferocity (ch. fire" (Exodus 24. 10, 17). 15. perfect—prosperous [GroTius], and having no defect. So Hiram was a sample of the Tyrian monarch in his early days of wisdom and prosperity (1 Kings 5. 7, iSc). till ini<nuity ... in tliee like the primeval man thou hast fallen by abusing God's
30. il; ol. 12). against the beanty of tliy wisdom—j. p., against thy beautiful possessions acquired by tliy wisdom on which thou so pridest thyself (u. 3-5). defile tUy briglitness—obscure the briglitness of thy kingdom. 8. tine i>it gifts, and so hast provoked God's wratli. IG. filled tlie midst of thee—». c., they have filled the midst of tlie city he as the head of the state being involved in the guilt of tlie state, w'liich he did not check, but fostered, cast tliee as profane-no longer treated as sacred, but driven out of the place of sanctity (see v. 14) which thou hast occupied i.e., the bottom of the sea; the image being that of one conquered in a sea-fight, tlie deaths—piura?, as varioiis kinds of dentils are meant (Jeremiah 16. 4). of titein (cf. Psalm 89. 39). IT. Iirlglituess—thy splendour, lay tiiee before Ulngs—as an example of God's wrath against presumptuous pride. 18. tliy sanctuaries—t. e., the holy places, attributed to the king of Tyre in v. 14, as his ideal position. As he "profaned" it, so God will "profane" him (u. 10). fire . . . devour—as he abused his supposed elevation amidst " the stones of fire" (?;. 16), so God will make His "fire" to "devour" him. ai. Zidon—famous for its fishery (from a root, Zud, " to fish") ; and afterwards for its wide-extended commerce; its artistic elegance was proverbial. P'ounded by Canaan's first-born (Genesis 10, . . . slain lit., pierced through. Such deaths as those, pierced with many wounds die. 9. yet say i. e., still saj-; referring to v. 2. but, &c.—but thy blasphemous boastings shall be falsified, and thou shalt be shown to be but man, and not God, in the hand (at the mercy) of Him, Ac. 10. deitt Jis of . . . uncircnmcised i. e., such a death as the uncircumcised or godless heathen deserve; and perhaps, also, such as the uncircumci.sed inflict, a great ignominy in the eyes of a Jew (1 Samuel 31. 4) ; a fit retribution on him who had scoffed at the circumcised Jews. 13. eenlest up tl»e snm—lit., "Thou art the one sealing the sum of perfection." A thing is sealed when completed (Daniel i). 21). "The sum" implies the full measure of I.)). Tyre was an offshoot from it, so that it was involved in the same overthrow by the Chaldeans as Tyre. It is mentioned separately, because its idolatry (Aslitaroth, Tamniuz or Adonis) infected Israel more than that of Tyre did (ch. 8. ; Judges 10. 6 ; 1 Kings II. 3A). The notorious Jezebel w;is a daughter of the Zidonian king, sliail be sanvtilied in lier—when all nations shall see that I am the Holy .fudge in the vengeance that I will inflict on her bciiiilj/, from a Hebrew root, "to measure." The normal man—one formed after accurate rule. 13. in £den—the king of Tyre is represented in his former high state (contrasted with his subsequent downfall), under images drawn from the primeval man in Eden, the type of liuuianity in its most God-like form, garden of God the model of ideal loveliness (ch. 31. 8, 9; 30. 35). In the person of the king of Tyre a new trial was made of humanity with the greatest earthly advantages. But as in the case of Adam the good gifts of God were only turned Into ministers to pride and self, every precious stone so in Eden (Genesis 2. 12), "gold, bdellium, and the onyx tone." So the king of Tyre was arrayed In jcwel-beipauglcd robes after the fashion of Oriental monarchs. for sin. no more . . . brier . . . luito . . . Israel— as tlie idolatrous nations left in Canaan (among which Zidon is expressly specified in the limits of Asher, Judges
I. 31) had been (Numbers 33. 53; Joshua 23. 13). "A brier," first ensnaring the Israelites in sin, and then l)eing made the instrument of punishing them, pricking—W., "causing bitlerness." The same Hebrew is translated, "fretting" (Leviticus 13. 51, 52). The wicked are often called " thorns" (2 Samuel 23. U). 85, :40. Fullilled in yart
G02
The Judijinent of Pharaoh. EZEKIEL XXIX. Tlie Rtsloration of Egypt. of thy routed army shall be brought together, and rallied, after its defeat in the wilderness. Pharaoh* led an army against Cyrene in Africa, in support of Aricranes, who had been stripped of his kingdom by the Cyrenians. The army perished and Egypt relielled against hiui. [Junius.] But the reference is m.ainly to the defeat by Nel_)uchadnezzar. beasts . . . fowls—hostile and savage men. 6. stair of reed to . . , Israel—alluding to the reeds on the banks of the Nile, on which if one leaned they broke (Note,v.i\ Isaiah 36. 6). All Israel's dependence on Egj'pt proved hurtful instead of beneficial (Isaiali 30. 1-5). 7. Itand—or /lojidie of the reed, rend . . . sliouidi-i'—Ijy the splinters on which the shoulder or arm would fall, on the support failing the hand, madest . . . l4>i»3 ... at a stand i. e., made them to be disabled. Maurrr somewhat similarly (referring to a kindred Arabic form ), " TI)i)U hast stricken both their loins." Faiubaiun, not so Avcll, "Thou lettest all their loins stand," /. e., b;; thcin:<elvc>s, beal tlio restoration from Babylon, when Judaism, so far from being merged in heathenism, made Inroads by conversions on the idolatry of surrounding nations. The full accomplishment Is yet future, when Israel, under Christ, shall be the centre of Christendom; of which an titrnest was given in the woman from the coasts of Tyre
Buii ,Si:lon who sought the Saviour (Matthew lo. 21, 21, 26-
28; cf. Isaiah 11. 12). dwell safely—(Jeremiah 23. 6.)
CHAPTER XXIX.
Ver. 1-21. The Judgment on Egypt by Nebttchadnkk/.ait; though about to be be.st0bed after forty
Y:;a]i.s, it was still to he in a State of Degradation.
Tliis is the last of the world-kingdoms against which Ezekiel s prophecies are directed, and occupies the largest space in tlieiii, viz., the next four chapters. Though farther off than Tyre, it exercised a more powerful influence on Israel. 3. Ptmraoli—a common name of all the kings of Egypt, meaning t/iesun; or, as others saj', a crocreft of the support wliich they looked for from tliee. s. a sword—Nebuchadnezzar's army {v. 19). Also Amasis and the Egyptian revolters who after Phai'aoh-hoplira's discomfiture in Cyrene dethroned and strangled him, Iiaving defeated him in a battle fought at Memphis. [Junius.] 9. I am the Lord—in antithesis to the lilnspliemous bo;ist repeated here from d. 3, "The river is mine, and I havemadeit." 10. from the tower of Syeiie.—iTHOTius translate.'i, " from Migdol (a fortress near Pelusium on the nortli of Suez) to Syene" (iii the farthest south); ?. e., from one end of Egypt to the other. So in cli. 30. R, M<irodile., which was worshipped in parts of Egypt (cf. v. 3). Hophra or Apries was on the throne at this time. His reign began prosperously. He took Gaza (Jeremiah 17. 1) and Zidou, and made himself master of Phoenicia and Palestine, recovering much that was lost to Egypt by the victory of Nebucliadnezzar at Carchemish (2 Kings 21. 7; Jeremiah 16. 2), in the fourth year of Jehoiakim. [Wilkinson's Ancient Efjypt, 1. 109.] So proudly secure because of his successes for twenty-five years did he feel, that he
Bald not even a god could deprive him of his kingdom. [Heuopotus, 2. 1G9.] Hence the appropriateness of tlie description of him in v. 3. No mere human sagacity could have enr.bled Ezekiel to foresee Egypt's downfall in the height of its prosperity. There are four divisions of these prophecies; the first in the tenth year of Ezekiel's capffin. However, Enrjlish Version rightly reH-rs Syene to Seveneh, i. e., S ^bennytus, in the east 'ru i1:>Km dT the Nile, the capital of the Lower Egyptian kin;,'s. The Selieanyto Pharaohs, with the help of the Canaaniles, wlio, as sheplierd or merch.ants, ranged the desert of Suez, extended their borders beyond the narrow province east of thedelta, tivity; the last in the twelfth. Between the first and second comes one of much later date, not having been given till the twenty-seventh year (ch. 29. 17; 30. 19), but placed there as appropriate to the subject-matter. I'haraoh-hophra or Apries was dethroned and strangled, and Amasis substituted as king, by Nebuchadnezzar (cf. Jeremiah 44. 30). The Egyptian priests, from national vanity, made no mention to Herodotus of the Egyptian to which they had been confined by the Pharaohs of Upper Egypt. The defeated party, in derision, named the Sebennyte or Lower Egyptians foreigners and shej>herd kings (a shepherd being an abomination in Egypt, Genesis
46. 31). They were really a native dynasty. Thus, in English Version, "Ethiopia" in tlie extreme south is rightly contrasted with Sebennytus or Syene in the north. 11. forty years—answering to the forty years in which the Israelites, their former bondsmen, wandered in " the wilderness" {cf. Note, v.S). Jerome remarks the number loss of territory in Syria through Nebuchadnezzar, of v.'liich JoSEPHUS tells us, but attributed the change in the succession from Apries to Amasis solely to the Egyptian forty \s. one often connected with afiSIiction and judgment. The rains of the flood in forty days brought destruction on the world. Moses, Ellas and the Saviour fasted forty days. The interval between Egypt's overthrow by Nebuchadnezzar, and the deliverance by Cyrus, was about forty years. The ideal forty years' wilderness state of so- Boldiery. The civil war between the two rivals no doubt lasted several years, affording an opportunity to Nebuchadnezzar of interfering and of elevating the usurper Amasis, on condition of his becoming tributary to Babylon. [Wilkinson.] Cf. Jeremiah 43. 10-12, and my note, cial and political degradation, rather than a literal nonpassing of man or beast for that term, is mainlj' intended
V. 13, for another view of the grounds of interference of Nebuchadnezzar. 3. drngoii Hebrew, tanim, any large a(iuatic animal, here the crocodile, which on Roman coins (so ch. 4. 6; Isaiah 19. 2, 11). 13. As Israel passed through a term of wilderness discipline (cf. ch. 20. 35, &c.). wliich was in its essential features to be repeated again, so it was to be with Egypt. [Fairbaikn.] Some Egyptians were to be carried to Babylon, also many "scattered" in Arabia and Ethiopia through fear; but mainly the "scattering" was to be the dissipation of their poiver, even though the people still remained in their own land. 13. (Jeremiah 46. 26.) 14. Pathros—the Thebaid, or Upper Egypt, which had been especially harassed b.v Nebuchadnezzar (Nahum 3. 8, 10). The oldest part of Egypt as to civilization and art. The Thebaid was anciently called " Egypt" [Arlstotle]. Therefore it is called the " land of the Egypis the emblem of Egypt. lletU—restest proudly secure, his rivers—the mouths, branches, and canals of the Nile, to which Egypt owed its fertility. 3. hooks In thy jaws —^Isaiah 37. 29; cf. Job 41. 1, 2.) Amasis was the "hook." In tlie .Assyrian sculptures prisoners are represented with a hook in the under lip, and a cord from it held by the king, cause . . . fish . . . stick unto . . . scales— Pharaoh, presuming on his power as if he were God (v. 3, "I have made it"), wished to stand in the stead of God as defender of the covenant people, his motive being, not love to them, but rivalry with Babylon. He raised the Biege of Jerusalem, but it was only for a time (ct.v. 6; Jeremiah 37. .5, 7-10); ruin overtook not only them, but himtians' birth" {Margin, tor "habitation"), base kiugtlom under Amasis it was made dependent on Babylon ; huiabled still more under Cambyses ; and though somewhat raised under the Ptolemies, never has it regained its ancient pre-eminence. 16. Egypt, when restored, shall be so circumscribed in power that it shall be no longer an self. As the fish that clung to the horny scales of the crocodile, the lord of the Nile, when he was caught, shared his fate, so the adherents of Pharaoh, lord of Egypt, when he was overthrown by Amasis, should share his fate. .5. wilderness—captivity beyond thy kingdom. The expression Is used perhaps to imply retribution in kind. ol")ject of confidence to Israel, as formerly; e. g., as when, relying it, Israel broke faith with Nebuchadnezzar
A.s Egypt pursvied after Israel saying, "The wilderness hath sliut them In" (Exodus 14. 3), so herself shall be brought into a vnldervesa sinte. open fields—Ki., "face ni the field." not be brought together—as the crocodile (ch. 17. 13, 1.5, 16). which brlngeth their Iniquity t4 remembrance, when they shall look after titem—r.ather, "while they (the Israelites) look to (or, turn after) them." [Henderson.] Israel's looking to Egypt, rather than to Id cot, when caught, restored to the river, so no remnant
The Desolation of Egypt EZEKIEL XXX, XXXI. by (he A rm of Babylon. capital of Middle Egypt, and the stronghold of "Idols." Tliough no record exists of Nebuchadnezzar's "<lcstroy-
God, causet Utheir Iniquity (unfaithfulness to the coveu.'int) to be remembered by God. 17. Tlie departure from the chronological order occurs here only, among the prophecies as to foreign nations, in ordur to secure greater unity of sul)ject. 18. no wages . . , for the service i.e., in proj>ortion to it and the time and labour wliich lie expended on the siege of Tyre. Not tliat he actually failed in the siege (Jeiiome expressly states, from Assyrian hisiiig" tliese, we know from Herodotus, &c., tlial Caiiibyses took PeJusium, the key of Egypt, by placing before his army dogs, cats, &c., ail held sacred in Egypt, so tliat nc Egyptian would use any weapon against ttiem. He slew Apis, tlic sacred ox, and burnt otlier idols of Egypt, no more a prince—referring to the anarcliy that prevailed in the civil wars lietween Apries and Aniasis at tlie liipe of Nebuchadnezzar's invasion. Tliere shall no more be a prince of the land of Egypt, ruling the whole country; tories, that Nebucliadnezzar succeeded); l)ut, so much of the Tyrian resources had been exliausted, or transported to her colonies in sliips, that little was left to compensate Nebuchadnezzar lor his thirteen years' siege, every head or, no independent prince. H. Pathros—Upper Egypt, witli "No" or Thebes its capital (famed for its stupendous buildings, of which grand ruins remain), in anlilliesis to Zoan or Tauis, a chief city in Lower Egypt, within the Delta. 15. Sin— ('. e., Pelusium, the frontier fortress on the . . . bald . . . slioi Uder . . . peeled—with carrying baskets of earth and stones for the siege-works. 19. mi Utltiide—not as Faikbairn, " store ;" but, he shall take away a mi Utilude of captives out of Egypt. The success of Nebuchadnezzar is implied in Tyre's receiving a king from Babylon, probably one of her captives there, Werbal. taUe tier soul . . . prey lit., "spoil her spoil, prey her prey," t. c, as she spoiled other nations, so shall she heriiortii-east, therefore called "the sti'engtli (i.e., tlie key) of Egypt." It stands in antithesis to No or Thebes at the opposite end of Egypt; i. e., I will afliict Egypt lri)iii one end to the other. 16. distresses daily Maurkr transself be a spoil to Babylon. !J0. because they wrought for me—the Chaldeans, fulfilling my will as to Tyre (cf. Jeremiali 25. 9). !41. In the evil only, not in the good, was Egypt to be parallel to Israel. The very downfall of Egypt will be the signal for the rise of Israel, because of God's covenant with the latter. I cause tlie bom of , . . Israel to bud—(Psalm 132. 17.) J will cause its ancient glorj* to revive: an earnest of Israel's full glory under Messiali, the son of David (Luke 1. 69). Even in Babylon an earnest was given of tliis in Daniel (Daniel 6. 2) and Jeconiah (Jeremiah 52. 31). I will give thee . . . opening of lates, " enemies during the day," i. e., open enemies wlio do not wait for the covert of night to make their attacks (cf. Jeremiah 6. 4; 15. 8). However, the Hebrew, though rarely, is sometimes rendered (see Psalm 13. 2) as in English Version. 17. Aven—meaning vanity or iniquity : applied, by a slight change of tiie Hebrew name, to On or Heliopolis, in allusion to its idolatry. Here stood the temple of the sun, wbence it was called in Hebrew, Beth-shernesh (Jeremiah 43.13). The Egyptian hieroglyphics call it "Be Atlioni," the sun, the father of tlie gods, being impersonate in Athorn or Adam, liie father of mankind. Pl-beseth — i. e., Bubastis, in Lower Egypt, near tiie PelUsiac brancli of the Nile: notorious for tlie worship of the goddess of the same name (Coptic, Pashl), the granite stones of whose temple still attest its former magnificence, these . . . mouth—When thy predictions shall have come to pass, thy words henceforth shall be more heeded (cf. ch.
24. 27). CHAPTEE XXX. cities—rather, as LXX., the women," viz., of Aven and Pi-beseth, in antitliesis to "the young men." in v.
Ver. 1-26. Continuation of the Prophecies against Egypt. Two distinct messages: (1.) From v. 1 to 19, a repetition of ch. 29. 1-16, with fuller details of lifelike distinctness. Tlie date is probably not long after that mentioned in ch. 29. 17 ; on the eve of Nebuchadnezzar's march against Egypt after subjugating Tyre. (2.) A vision relating directly to Pharaoh and the overthrow of his kingdom ; communicated at an earlier date, the seventli of the IS, "daughters shall go into captivity." [Maurkr.] 18. Tehaplinelies—called from the queen of Egypt mentioned in 1 Kings 11. 19. Tlie same as Daphne, near Pelusium, a royal residence of the Pharaohs (Jeremiah 43. 7, 9). Called Hanes (Isaiali 30. 4). break. . . . the yokes of Egypt— i.e., the tyrannical supremacy wliich she exercised over other nations. Cf. " bands of tlieir yoke" (ch. 34. 7). a cloud first month of the eleventh year. Not a year after the date in ch. 29. 1, and three months before the taking of Jerusalem by Nebucliadnezzar. 3. Woe worth the day ! viz., of calamity, ao. Here begins the earlier vision, not long after that in ch. 29., about three months before the taking of Jerusalem, as to Pharaoh and his kingdom, iil. broken . . . arm of Pharaoh—(Psalm 37. 17; Jeremiah 48. i.e., Alas for the day! 3. the time of the Heathen viz., for taking vengeance on them. Tlie judgment on Egypt
2.5.) Referring to the defeat which Pharaoh-hophra sustained from the Clialdeaus, when trying to raise the siege of Jerusalem (Jeremiah 37.5, 7); and previously to the deprivation of Pharaoli-necho of all his conquests from tlie river of Egypt to the Euphrates (2 Kings 24.7; Jeremiali
Is tlie Ijeginning of a world-wide judgment on all the heathen enemies of God (Joel 1. 15; 2. 1, 2; 3. ; Obadiali 15). i. pain— lit., pang with trembling as of a woman in childbit th. 5. the mingled people—the mercenary troops of Egypt from various lands, mostly from the Interior of Africa (cf. ch. 27. 10; Jeremiah 25. 20, 21; 46. 9, 21). Chub— the people named Kiifa on the monuments [Haveknick], a people cousideralily north of Palestine [Wilkinson]; 46.2); also to the Egyptian disaster in C.vrene. arms —not only the "one arm" broken already (v. 21) was not to be healed, but the other two sliould be broken. Not a corporal wound, but a breaking of the power of Pliaraoli is intended, cause . . . sword to fall out of . . . hand—deprive him of tlie resourcesof making war.
Cobo, or Cliobal, a city of Mauritania. [Maurkr.] men of the innd that is in league—too definite an expression to mean merely, men in league with Egypt; rather, "sons of the land of the covenant," i. e., the Jews who migrated to Egypt and carried Jeremiah with them (Jeremiah 42.-H). Even they shall not escape (Jeremiah 42.22; 44.14). 6. from tlie tower of Syene—(see Note, ch. 29. 10.) 7. In the midst of . . . countries . . . desolate—Egypt shall fare no belter than tliey (cli. 29. 10). 0. messengers ... in ships to . . . Kthioplans (Isaiah 18.1,2.) The cataracts interposing between tliem and Egypt should not save them. Egyptians "fleeing from before me" in my execution of judgment, as "messengers" in "skiffs" ("vessels of bulruslies," Isaiah 18. 2) shall go up the Nile as far as navigable, to announce the advance of tlie Chaldeans, as in the day of Egypt—The day of Ethiopia's " pn" shall come shortly, as Egypt's day came. 10. the multitude the'largc population. I'i. rivers — the artificial canals made from tlie Nile for irrigation. The drying up of tliese would cause scarcity of grain, and so prepare tlie way for the invaders (Isaiah 19. 5-10). 13. Noph—Memphis, the 604
CHAPTER XXXI.
Ver. 1-18. The Overthrow of Egypt Illustrated by THAT OF Assyria. Not that Egypt was, like Assyria, utterly to cease to be, but it was, like Assyria, to lose its prominence in the empire of tlie world. 1. third month —two months later than the prophecy delivered in ch. 30.
21,. !4. Wliom art thou like—the answer is, Thou art like the haughty king of Assyria; as he was overtlirown by tlie Chaldeans, so shalt thou be by the same. 3. He Illustrates the pride and the consequent overthrow of the Assyrian, that Egypt may the better know what slie must expect, cedar In Lebanon—often eighty feet liigb, and the diameter of the space covered by its boughs still greater: the symmetry perfect. Cf. the similar imai;e (<-h.
17. 3; Daniel 4. 20-22). with a shadowing shroud— with ail overshadowing tliicket. top . . . among . . . thick boughs—rather [Hengstknberg], "among tlie clouds."
XXXII. A Lamentation J or the Fall of Egypt. r/i« Greatness and Fall of Assyria. EZEKIEL
Pharaoh—Phaiaoh's end shall be the same humiliating one as I have depicted the Assyrian's to - have been. "This" is demonstrative, as if he were pointing with the finger to Pharaoh lying prostrate, a spectacle to all, as on the shore of the Red Sea (Exodus 14. 30, 31).
But English Version agrees better with the Hebrew. The top, or topmnst shoot, represents the king; the thick boughs, the large resources of the empire. 4. waters . . . little rivers—the Tigris with its branches and rivulets, or conauil.': for Irrigation, the source of Assyria's fertility. " The deep" is the ever-flowing water, never dry. Metaphori-
CHAPTER XXXII. cally, for Assyria's resources, as the "conduits" are her colonies. 5. when lie shot forth—because of the abundant moisture which nourished him in shooting forth. But see Margin. 6. fowls . . . made . . . nests In . . . bonghs—so ch. 17. 23; Daniel 4. 12. The gospel-kingdom
Ver. 1-32. Two Ei/EOies over Pharaoh, one Delivered ON THE First Day (v. 1), the other on the Fifteenth Day of the same Month, the Twelfth of the Twelfth Year. 1. The twelfth year from the carrying away of Jehoiachln; Jerusalem was by this time overthrown, and Amasis was beginning his revolt against Pharaoh-hophra. 3. Pharaoh 2^hra in Burmah, signishall gather all under its covert, for their good and for the glory of God, which the world-kingdoms did for evil and for self-aggrandizement (Matthew 13.32). 8. cedars . . . conld not hide him—could not outtop him. No other king eclipsed him. garden of God—as in the case of Tyre (ch. 28. 13), the imagery, that is applied to the Assyrian king, is taken from Eden ; peculiarly appropriate, fies the king, high priest, and idol, wliale—rather, any monster of the waters; here, the crocodile of the Niles. Pharaoh is as a lion on dry land, a crocodile in the waters; i. e., an object of terror everywhere, camest forth with thy rivers—"breakest forth." [Fairbairn.] The antithesis of "seas" and "rivers" favours Grotius' renderas Eden was watered by rivers that afterwards watered Assyria (Genesis 2. 10-14). This cedar seemed to revive in Itself all the glories of paradise, so that no tree there outtopped it. were not like—were not comparable to. 9.1 made him—It was all due to my free grace. 10. thou . . . he—the change of persons is because the language refers partly to the cedar, partly to the person signified by the cedar. 11. Here the literal supersedes the figurative, shall surely deal with him-according to his own pleasure, and according to the Assyrian's (Sardanapalus) ing, " Thou camest forth from the sea into the rivers ;" i. e., from thy own empire into other states. However, E7iglish Version is favoured by the "tliy:" thou camest forth with thy rivers (t. e., with thy forces) and with tliy leet didst fall Irrecoverably; so Israel, once desolate, trouble the waters (t. e., neighbouring states). 3. with a company of many people mz., the Chaldeans (ch. 29. 3, 4
Hosea 7. 12). my net—for they are my instrument. leave thee upon the land—as a fish drawn out of the water loses all its strength, so Pharaoh (in v. 3, compared to a water monster) shall be (ch. 29. 5). 5. tiny Iieight thy hugeness. [Fairbairn.] The great heap of corpses of thy forces, on which thou pridest thyself. " Height" may refer to mental elevation, as well as bodily. [VatabLUS.] 6. land wherein thou swimmest—Egypt: the land watered by the Nile, the source of its fertility, w?ie)-ein thou swimmest (carrying on the image of the crocodile, i. desert. Nebuchadnezzar is called " The mighty one" (El, a name of God), because he was God's representative and Instrument of judgment (Daniel 2. 37, 38). 13. from his shadow under which they had formerly dwelt as their covert (v. 6). 13. Birds and beasts shall Insult over his fallen trunk. 14. trees hy the waters i. e., that are plentifully supplied by the waters : nations abounding in resources, stand up In their height i. e., trust in their height: stand upon it as their ground of confidence. Fairbairn points the Hebrew difl Terently.so as for "their e., wherein thou dost exercise thy wanton power at will). Irony. The land shall still af Tord seas to swim in, but they shall be seas of blood. Alluding to the plague (Exodus trees," to translate, "(And that none that drink water may stand) on themselves, (because of their greatness)." But the usual reading is better, as Assyria and the confederate states throughout are compared to strong trees. The clause, "All that drink water," marks the gi-ound of the trees' confidence " in their height," viz., that they have ample sources of supply. Maurer, retaining the same Helrrew, translates, " that neither their terebinth trees may stand up in tlieir height, nor all (the other trees) that drink water." to . . . nether . . . earth . . . pit— (Ch. 32. 18; Psalm 82. 7.) 15. covered the deep—as mourners cover their heads in token of mourning, "I made the deep that watered the cedar" to wrap itself in mourning
7. 19 ; Revelation 8. 8). Havbbnick translates, " I will water the land with what flows from thee, even thy blood, reaching to the mountains:" "with thy blood overflowing even to the mountains." Perhaps this is better. 7. put thee out—extinguish thy light (Job 18. 5). Pharaoh is represented as a bright star, at the extinguishing of whose light in the political sky the whole heavenly host are shrouded in sympathetic darkness. Here, too, as in v. 6, there is an allusion to the supernatural darkness sent formerly (Exodus 10. 21-23). The heavenly bodies are often made Images of earthly dynasties (Isaiah 13. 10 ; Matthew 24. 29). 9. thy destruction i. e., tidings of thy destruction (lit., thy breakage) carried by captive and dispersed Egyptians "among the nations" [Grotius]; or, thy broken people, resembling one great fracture, the ruins of what they had been. [Fairbairn.] %10. brandish . . . sword before them—it«., in their faces, or sight. 13. (See Note on ch. 29. for him. The waters of the deep are the tributary peoples of Assyria (Revelation 17. 15). fainted lit., were faintness (itself); more forcible than the verb. 16. hell—Sheol or Hades, the unseen world: equivalent to, "I cast him into oblivion" (cf. Isaiah 14. 9-11). shall be comforted—because so great a king as the Assyrian is brought down to a level with them. It is a kind of consolation to the wretched to have companions in misery. 17. his arm, that dwelt under his shadow—those who were the helpers or tool of his tyranny, and therefort; enjoyed his protection (e. g., Syria and her neighbours). These were sure to share her 11.) The picture is ideally true, not to be interpreted by the letter. The political ascendency of Egypt was to cease with the Chaldean conquest. [Fairbaikn.J Henceforth Pharaoh must figuratively uo longer trouble the waters by man or beast, i. e., no longer was he to flood other peoples with his overwhelming.forces. 14:. make their waters deep—rather, "make ... to subside;" lit., sink. [Fairbairn.] like oil—emblem of quietness. No long«'r shall they descend violently as the overflowing Nile on other countries, but shall be still and sluggish in political action. 16. As in ch. 19. 14. This Is a prophetical lamentation ; yet so It shall come to pass. [Grotius.] 17. The second lamentation for Pharaoh. This funeral dirge in imagination accompanies him to the unseen world. Egypt personified la Us political head Is ideally represented as undergoing tlie change by'death to "which man is liable. Expressing that Egypt's supremacy is nomore, a thingof the past, never to be again, the month—the twelfth month {v. 1) ; fourteen days after the former vision. 18. cast them down—f. e., predict that they shall be costdoivji (so Jeiemiah 1. 10). The fate. Cf. the same phrase as to the Jews living under the protection of their king (Lamentations 4. 20); both alike "making flesh their arm, and in heart departing from the Lord" (Jeremiah 17. 5). 18. Application of the parabolic description of Assyria to the parallel case of Egypt. "All that has been said of the Assyrian consider as said to thyself. To wliom art thou so like, as thou art to the Assyrian 7 To none." The lesson on a gigantic scale of Edenllbe privileges abused to pride and sin by the Assyrian, B8 lu the ciise of the first man in Eden, ending in ruin, was to be repeated in Egypt's case. For the unchangeable God governs the world on the same unchangeable principles, thou Shalt lie In . . . unclrcumclscd—As circumcision was an object of mocking to thee, thou shalt lie in the midst of the uncircumcised, slain by their sword.
[OHO(rii;s.I Retribution in kind (ch. 28. 10.) This Is Jiabylon shall Destroy Egypt. EZEKIEL XXXIII. The Duty of Ezehiel as Walchmom. e. g., under Pharaoh-necho on Judea. As " the land of th« living" was the scene of "their terror," so it sliall be God's; especially in Judea He will display Ills glory to the terror of Israel's foes (ch. 26. 20). In Israel's case the judgment is temporary, ending in their future restoration prophet's word was God's, and carried with it Its own ful-
daugliters of . . . i»i«tlons i. e., the nations with tfieir peoples. Egypt's to share the fate of oilier ancient nations once famous, now consigned to oblivion : Elain (V. 21). Meshech, &c. (v. 20), Edoni (v. 29), Zidon (v. 30). 19. AVlioiii dost tlliou pass in beauty 1—Beautiful as thou under Messiah. In the case of the world-kingdoms wliich flourished for a time, they fail to rise no more. art, thou art not more so than other nations, which nevertheless have perislied. go down, &c. — to the nether world, where all " beauty'" is speedily marred. 30. slie is delivered to tlic sword viz., by God. draw Uer—as if addressing her e.xecutiouers : drag her forth to death. 21.
CHAPTER XXXIII.
Ver. 1-33. Renewai, of Ezekiel's Commission, now THAT HE IS again TO ADDRESS MIS COUNTRYMEN, AND IN A NEW Tone. Heretofore his functions had been chiefly threatening; from this point, after the evil had got to its worst in the overthrow of Jerusalem, the consolatory element preponderates. 3. to the children of thy people— whom he iiad been forbidden to address from ch. 24. 26,27, till Jerusalem was overthrown, and llie "escaped" came with tidings of the judgment being completed. So now, in v.
((,'h. 10.) Ezekiel has before his eyes Isaiah 14.9, &c.
Kliall speak to Iiim—with "liim" join, "with them that hilp him ;" sfiall speak to tiim and his helpers with a taunting welcome, as now one of themselves. 23. her . . . liis —the abrupt change of gender is, because Ezekiel has In view at one time the kingdom (feminine), at another the monarch " Asshur," or Assyria, is placed first in punishment, aa oeing first in guilt. 33. in tlie sides of tlie i)it K>'palchies in the East were caves hollowed out of the 21, the tidings of the fact having arrived, he opens his heretofore closed lips to the Jews. In the interval he had prophesied as to foreign nations. The former part of the chapter, from v. 2 to 20, seems to have been imparled to Ezekiel on the evening previous {v. 22), being a preparation for the latter part (v. 23-.'J3) imparted after the tiiiing-s had come. This accounts for the (irst part standing without intimation of the date, whicIi was properly reserved for the latter part, to wliich the forme:' was tlie anticipatory introduction. [Fairbairn.] watchman—tlie first nine verses exhibit Ezekiel's office as a spiritual watchman ; so inch. 3. 16-21; only liere the duties of the earthly watchman (cf. 2 Samuel 18.21,25; 2 Kings 9. 17) are detailed
and the bodies were laid in niches formed at the (;ides. Madubr needlessly departs from the ordinary meaning, and translates, "extremities'' (cf. Isaiah 14. 13, 15). wiiicli caused terror—they who alive were a terror
Ui others, are now, in the nether world, themselves a terrible olfjecl to behold. 34. Elam—placed next, as having been an auxiliary to Assyria. Its territory lay in Persia. In Abraham's time an independent kingdom (Genesis If.
I). Famous for its bowmen (Isaiah 22. 6). borne tUeir 8haiiLe—the just retribution of their lawless pride. Destroyed by Nebuchadnezzar (Jeremiah 49. 34-38). 35. a bed —a sepulchral niche, all . . . slain by . . . sword, &c. first, and then the application is made to the spiritual Wiitcliman's duty (cf. Isaiah 21. 0-10; Hosea 9.8; Habakkuk 2. 1). "A man of their coasts" is a man specially chosen for the otlice oi/i o/ their luhole number. Ho Judges (v. 21, 23, 24). The very monotony of the phraseology gives to the dirge an awe-inspiring effect. 36. Mesliecli, Tubal —nortliern nations: tlie Moschi and Tiljareni, between the Black and Caspian Seas. Herodotus, 3. 94, mentions them as a subjugated people, tributaries to Darius HystHrtpes (see ch. 27. 13). 37. tUey sliall not lie with the inig Uty— i. e., they shall not have separate tombs such as mighty conquerors have: but shall all be heaped together in one pit, as is the case with the vanquished. [Grotius.] Haveknick reads it interrogatively, "Shall they not lie witli the mighty that are fallen?" But English Version is Kupi)orted l)y the jjarallel (Isaiah 14. 18, 19), to which Ezekiel refers, and which represents them as not lying as mighty kings lie in a grave, but cast out of one, as a carcass trodden under foot, with . . . weapons of war ft Uuding to the custom of burying warriors with their arms {1 Maccabees 13. 29). Though lionoured by tlie laying of " their swords under their heads," yet l?ie punishment of " their iniquities shall be upon their bones." Their swords shall thus attest their shame, not their glory (Matthew 26.
18. 2, "five men from their coasts;" also the Hebrew of Genesis 47. 2; implying the care needed in the olioict! of the watchman, the spiritual as well as the temporal (Acts
I. 21, 22, 24-26; 1 Timothy 5. 22). 3. the sword—invaders, An appropriate illustration at the time of the invasion cf Judea by Neliuchadnezzar. l. blood . . . upon his own head—metaphor from sacrificial victims, on tlie lieads of wliich they used to lay their hands, praying that their guilt should be upon the victims. 6. his iniquity-his negligence in not maintaining constant watehlulness, as they ouglit to do who are in warfare. The thing signified here appears from under the image. 7. I have set thee a watcliman—application of the image. Ezekiel's appointment to be a watchman spiritually is far more solemn, aa
It is derived from God, not from tlie people. 8. tiiou shalt surely die—by a violent death, the earnest of everlasting death ; the qualification being su]iposed, " if thou dost not repent." 9. Blood had by this time been slied (u. 21), but Ezekiel was clear. 10. be upon us— ('. e., their guilt reinaia on us. pine away in them— i f we suffer the penal ty 1 iii eatened for thein in ch. 24. 23, according to the law (Leviticus
62), being the instruments of their violence, the penalty of which they are paying. 38. Yea, thou — Thou, too, Egypt, like them, shaltlieasouevanquislied. 39. princes —Edoni was not only governed by Jiings, but by subordinate "princes" or "dukes" (Genesis SC. 40). with their might. notwithstanding their might, they shall be brought down (Isaiah 34. 5, 10-17; Jeremiah 49. 7, 13-18). lie witli tlicunoircujucised—though Edom was circumcised, bei ng descended from Isaac, he shall lie with the unoircumcised, much more shall Egypt, who had no hereditary right to circumcision. 30. princes of tlic norUi—Sijria, which is still called by the Arabs the north; or the Tyrians, north of Palestine, conquered by Nebuchadnezzar (chs.
20. 39). how should we . . . live !—as thou dost promise in i>. 5 (of. cli. 37. 11; Isaiah 49. 14). 11. To "meet the Jews' cry of despair in v. 10, Ezekiel here cheers them by the assurance tliat God has no pleasure in their death, but that they should repent and live (2 Peter 3. 9). A yearning tenderness manifests itself here, notwithstanding all their past sins; .yet with it a holiness that abates nothing of its demands for the honour of God's authority. God's righteousness is vindicated as in ch. 3. 18-21; and IS., by the statement that each should be treated with the closest adaptation of God's justice to his particular case. 13. itot fall ... in the day that he turnetk—(2 Chronicles 7. 14 ; see ch. 3. 20; 18. 24). 15. give again that lie had robbed —(Luke 19. 8). statutes of life—in tlie obeying of wliich
27., 28). [GuoTiua.] Zidonians—who shared tiie fate of Tyre (ch. 28. 21). with their terror they are ashamed of tlieir mlf.fht— i.e., notwithstanding the terror whicli tliey inspired in their contemporaries. "Might" is connected by Maureb thus, "Notwithstanding the terror which resulted from their might." 31. comforted— with tlie melancholy satisfaction of not being alone, but of having other kingdoms companions In his downlall. This Bhall be his only comfort—a very poor one! 33. my terror—the reading of the Margin or Keri. The Hebrew text or Chetib is " liis terror," which gives good sense (ti. 'l'>, 30). "My terror" implies that God puts His terror on Pharaoh's multitude, as they put "their terror" on others, life is promised (Leviticus 18. 5). If the law h u tailed to give lite to man, it has not been the fault of t;ie law, but of man's sinful inability to keep it (Romans 7. Ill, 12; (Ja latians 3. 21). It hecnnws life-giving through Christ's righteous obedience to it (2 Corintliians 3. 6). 17. Tiie way of tlie Lord—The Lord's way of dealing in His moral gov ernmeut. 31. twelfth year . . . tenth month—a yeai
God'f Judgments upon Jerusalem. EZEKIEL XXXIV. Reproof 0/ the False Shejiheras.
" Idolatry," and therefore associated with impure carnal love, as both alike transfer the heart's afl'ection from the Creator to the creature (Matthew 13.22; Ephesians 5.5, and a half after the capture of the city (Jeremiah 39. 2; 52, o. 6', ill the eleventh year and fourth mouth. The one who (scaped (us foretold, eh. 24. 26) may have been so long on 1 Timothy 6. 10). 33. very lovely song— /a., a "song of loves:" a lover's song. They praise thy eloquence, but care not for the subject of it as a real and persona! thing; the road through fear of entering the enemy's country
I Henuek-SON]; or, the singular is used for the plural in a cio Uective sense, "the escaped remnant." Cf. similar
Just as many do in the modern Church. [Jekome.J play well on an Instrument—Hebrew singers accompanied the "voice" with the harp. 33. when this ecmeth to pass—when my predictions are verified. 1», it will come—rather, " lo it is come " (see i. 22). know—exijerimeutally, and to their cost. phrases, "the escaped of Moab," Isaiah 15.9; "He that escnpeth of them," Amos 9. 1. Naturally the reopening of the prophet's mouth for consolation would be deferred till the r<umber of the escaped remnant was complete : the removal of'such a large number would easily have occupied seventeen or eighteen months. 33. In the e-vcnlng —(see jVo/e, v. 2.) Thus the capture of Jerusalem was Known to Ezekiel by revelation, before the messenger came, my moutb . . . no more dumb viz., to my countrymen ; as foretold (ch 24. 27), He spake (v. 2-20) in the evening before the tidings came. 34. tliey that Inhabit
CHAPTER XXXIV.
Ver. 1-31. Reproof of the False Shepiierd!3 ; Promise OF THE True and Good Shepuekd. Having in ch.
33. laid down repentance as the necessary preliminary to happier times for the people, he now promises tlie removal of the false shepherds as preparatory to the raising up of the Good Shepherd. 3. Jeremiah 23. 1, and Zechariah 11. 17, similarly make the removal of the false shepherds tlie preliiuinury to tlie interposition of Messiah the Good Sliepherd in belialf of His people Israel. The " siiepherds " are not prophets or priests, but rulers who sought in their government their own seltisli ends, not the good of the people ruled. The term was appropriate, as David the first king, and the type of the true Diivid {v. 'Zi, 24), was taken from being a shepherd (2 Samuel 5. 3; Psalm
. wastes of . . . Israel—marking the blindness of the fraction of Jews under Gedaliah who, thougli dwelling amidst regions laid waste by the foe, still cherished hopes of deliverance, and this without repentance. Abraham was one . . . bnt wc are many—If God gave the land for an inheritance to Abraham, who was but 07ie (Isaiah 51.
2), mucli more it is given to us, who, thougli reduced, are still many. If he, with 318 servants, was able to defend himself amidst so many foes, much more shall we, so much more numerous, retain our own. The grant of the land was not for his sole use, but for his numerous posterity. Inherited the land—not actually possessed it (Acts 7. 5), but had the right of dwelling and pasturing his tlocks in it. [Grotius.] The Jews boasted similarly of their Abrahamic descent in Matthew 3. 9 ; John 8. 30. 35. ttatwith the blood—in opposition to the law (Leviticus
78. 70, 71), and the office, like that of a shepherd for his flock, is to guard and provide for his people. The clioice of a iAcp/tej-d for the first king was tlierelore designed to suggest this thought, just as Jesus' selection of fishermen for apostles was designed to remind tiiem of tlieir spiritual office of catching men (cf. Isaiah 44. :;8; Jeremiah 2.
19. 2fi ; cf. Genesis 9. 4). They did so as an idolatrous rite. 30. Ye stand upon your gword—Your dependence is, not on riifhtand equity, but on force and arms, every one—scarcely any one refrains from adultery. 37. shall 8; 3. 15; 10. 21; 23. 1, 2). 3. fat—or, by dillcrtiitly pointing tlie //e6?-ew, " milk." [LXX.] Thus tlie repetition "fat and " fed " is avoided : also the eating of " fat " would not probably be put before the "killing "of the sheep. The eating of slieep or goats' milk as food (Deuterouomy 32. fall l>y the sword—the very object of their confldence eiicfulii be the instrument of their destruction. Thinking to " stand " by it, by it they shall " fall." Just retribution ! Some fell l>y the sword of Ishmael; others by the Chaldeans in revenge for the murder of Gedaliah (Jeremiah
14 ; Proverbs 27. 27) was unobjectionable, had not these shepherds milked them too often, and tliat without duly "feeding" them. [Bochart.J (Isaiah 56. H). The rulers levied exorbitant tributes, kill . . . fed—kill the ricii by false accusation so as to get possession of tht ir property, feed not . . . flock—take no care of tlie people (John 10.
40. 44). caves—(Judges 6. 2; 1 Samuel 13.6.) In the hilly parts of Judea there were caves almost inaccessible, as having only crooked and extremely narrow paths of ascent, with rock in front stretching down into the vallej's beneath perpendicularly (JosEPHtJS, Jew. War, 1. IG. 4). .38. most desolate— (Jeremiah 4.27; 12.11.) none . . . pass through—from fear of wild beasts and pestilence. [Grotiu.s.J 30. Not only the remnant in Judea, but those at tlie Chebar, though less flagrantly, betrayed the same unbelieving spirit, talking against thee—though going to the prophet to hear the word of the Lord, they criticised, in an unfriendly/ spirit, his peculiarities of manner and his enigmatical style (ch. 20.49); making these the excuse for their impenitence. Their talking was not directly "against" Ezekiel, for they professed to like his ministrations; l>u! God's word speaks of things as they really are, not as they appear, by the walls—in the public haunts. In the East groups assemble under the walls of their houses in winter for conversation. In the doors— privately, what is the word—their motive was curiosity, Beeking pastime and gratification of the ear (2 Timothy 4.
12). 4. The'diseased—rather, those loeafc from the eltiicla of " disease," as "strengthened" (i.e., with due nourishment) requires. [Gbotius.] broken— i. e., fractures from wounds inflicted by the wolf, brouglit again . . . driven away—(Exodus 23. 4.) Those " driven away " by tlieeuemy into foreign lands through God's judgments are meant (Jeremiah 23. 3). A spiritual reformation of the stale by the rulers would have turned away God's wrath, and "brought again " the exiles. The rulers are censured as chiefiy guilty (though the people, too, were guilty}, because they, who ought to have been foremost in cliecking the evil, promoted it. neither . . . gouglit . . . lost—contrast the Good Shepherd's love (Luke 15. 4). with force. . . ruled —(Exodus 1. 13, 14.) With an Egyptian bondage. The very thing forbidden by the law they did (Leviticus 25. 43 ; cf. 1 Peter 5. 3). 5. scattered, because . . . no sliepherd—i. e., none worthy of the name, though there were some called shepherds (1 Kings 22. 17; Mattliew 9. 36), Cf. Matthew 26. 31, where the sheep were scattered on the true Shepherd being smitten. God calls them "my sheep;" for they were not, as the shepherds treated them, their patrimony whereby to "feed themselves." meat to all . . . beasts— they became a prey to the Syrians, Ammon, Moab, and Assyria. 6. every high hill—the scene of their idolatries sanctioned by the rulers, search . . . seek—rather, seek . . . search. Tlie former Is the part of the superior rulers lo inquire after : to search out is the duty of the subordinate rulers. [Junius.] 10. 1 will require my flock—(Hebrews 13. 17), rather, "7 require," Ac, for God already had begun to do so, punishing Zedekiah and the other princes severely (Jeremiah 52. 10). I
8); not reformation of the heart. Cf. Johanan's consultation of Jeremiah, to hear the word of the Lord without desiring to do it (Jeremiah 42.43). 31. as the people cometli—I.e., in crowds, as disciples flock to their teacher, sit before tliee—on lower seats at thy feet, according to the Jewi.sh custom of pupils (Deuteronomy as. 3; 2 Kings 4. 88; Luke 10. .39; Acts 22.3). as my people—though they are not. hear . . . not do—(Matthew 13. 20, 21 ; James 1. 23, 24). they show much love— make loves, i. e., act the part of lovers. Profess love to the Lord (JIattliew7.
21). Gesenius translates, according to Arabic idiom, "They do the delights of God," i. e., all that is agreeable to God. Vulgate translates, "They turn thy words into a •ongof t heir mouths." heart goeth after . . . covetonsthe grand rival to the love 01 God ; therefore called. . . will . . . search — doing that which the so-calloo 607
T7ie Kingdom of Christ. EZEKIEL XXXV. GocPs Judgment on Edom. typically and partially represented (Acts 13. .36); so He is the fittest person to wield the world-sceptre, abused by all the world-kings (Daniel 2. 34, 35, 44, 45). 25. covenant of peace . . . evil beasts ... to cease . . , dwell safely The original promise of the law (Leviticus 26. 6) shall be realized for the first time fully under Messiah (Isaiah 11. 6-9 ; 35. 9 ; Hosea 2. 18). 26. them and the places round about my hlU—the Jews, and Zion, God's hill (I'sulm 2. 6), are to be sources of blessing, not merely to themselves, but to the surrounding heathen (Isaiah 19. 24; 56. 6, 7; 60. 3; MicahS. 7; Zechariah 8. 13). Tlie literal fulfilment is, however, the primary one, though the spiritual also is designed. In correspondence with the settled reign of righteousness internally, all is to be prosperity externally, fertilizing showers (according to the promise of the ancient covenant, Leviticus 26. 4; Psalm 68. 9 ; Malachi 3. shepherds had failed to do, I being the rightful owner of the flock. \i. in t!ie day tliat he is among in the midst of (Hebrew) his sheep that had been scattered. Referring to Messiah's second advent, when He shall be " the glory in the midst of Israel" (Zechariah 2. 5). In the cloitdy . . . day—the day of the nation's calamity (Joel 2. 2). 13. (Ch.
28. 25; 36. 24; i7. 21, 22; Isaiah 65. 9, 10; Jeremiah 23. 3.) 14. good pasture—(Psalm 23. 2.) high mountains of Israel —In chs. 17. 23 ; 20. 40, the phrase is " the mountain of the height of Israel" in ihe singular number. The reason of the difference is, there Ezekiel spoke of the central seat of the kingdom, where the people met for the worship of Jehovah, Mount Zion; here, he speaks of the kingdom of Israel at large, all the parts of which are regarded as possessing a moral elevation. 16. In contrast to the unfaithful shepherds (v. 4). The several duties neglected by them I will faithfully discharge, fat . . . strong—i. e., those rendered wanton by prosperity (Deuteronomy 32. 15; Jeremiah 5. 28), who use their strength to oppress the weak. Cf. v. 20, " the fat cattle" (Isaiah 10. 16). The image
10), and productive trees and lands (v. 27). Thus shall they realize the image of v. 14, viz., a flock richly pastured by God Himself. 27. served themselves of tlicm—availed themselves of their services, as if the Jews were their slaves (Jeremiah 22.13; 25.14; cf. Genesis 15. 13; Exodus is from fat cattle that wax refractory, with judgment i, e., justice and equity, as contrasted with the "force" and
1. 14). 28. dwell safely— (Jeremiah 23. 6.) 29. plant of renown—Messiah, the "Rod" and " Branch" (I.saiah 11.
"cruelty" with which the unfaithful shepherds ruled the flock (v. i). 17. you . . . my flock— passing from the rulers to the people, cattle and cattle—rather, sheep and sheep; Margin, small cattle, or flocks of lambs and kids, i. e., 1), the " righteous Branch" (Jeremiah 23. 5), who shall obtain for them " renown." FairbairnIcss probably franilates, " A plantation for a name," i. e., a flourishing condition, represented as a garden (alluding to Eden, Genesis
I judge between one class of citizens and another, so as to award what is right to each. He then defines the class about to be punitively "judged," viz., "the rams and hegoats," or great he-goats (cf. Isaiah 14. 9, Margin ; Zechariah
2. 8-11, with its various trees, good for food and pleasant to the sight), the planting of the Lord (Isaiah 60. 21 ; 61. 3), and an object of "renown" among the heathen. 31. ye my flock . . . are men—not merely an explanation of the image, as Jerome represents, but as God had promised many things which mere "men" could not expect to realize. He shows that it is not from man's might their realization is to be looked for, but from God, who would perform them for His covenant-people, "His flock." [RosENMULLER.] When we realize most our weakness, and God's power and faithfulness to His covenant, we are in the flttest state for receiving His blessings. *
10.3; Matthew 25. .32, 33). They answer to "the fat and strong," as opposed to the "sick" (u. 16). The rich and ungodly of tlie people afe meant, who Imitated the bad rulers in oppressing their poorer brethren, as if it enhanced their own joys to trample on others' rights {v. 18). 18, 19. Not content with appropriating to their own use the goods of others, they from mere wantonness spoiled what they did not use, so as to be of no use to the owners, deep waters i. e., limpid, as deep waters are generally clear. Grotius explains the image as referring to the usuries witli whicli the rich ground the poor (ch. 22. 12; Isaiah 24.2). they eat—scantily, they drink -sorrow-
CHAPTER XXXV. fully. 20. fat . . . lean—the rich oppressors . . . the humble poor. 21. scattered them abroad—down to the time of the carrying away to Babylon. [Grotius.] 32. After the restoration from Babylon the Jews were delivered in some degree from tlie oppression, not only of foreigners, but also of tlieir own great people (Nehemlah 5. 1-19). The Ver. 1-15. Judgment on Edom. Another feature of Israel's prosperity ; tliose who exulted over Israel's humiliation, shall tliemselves be a "prey." Already stated in ch. 25. 12-14; properly repeated here In full detail, as a commentary on v. 28 of last chapter. The Israelites " shall be no more a prey;" but Edom, the type of their most bitter foes, shall be destroyed irrecoverably. 2. Mount Selr — i. c, Idumea (Genesis 36. 9). Singled out as badly preeminent in its bitterness against God's people, to represent all their enemies everywhere and in all ages. So in Isaiah 34. 5, and 63. 1-4, Edom, the region of the greatest enmity towards God's people, is the ideal .scene of the final judgments of all God's foes. "Selr" means shaggy, alluding to its rugged hills and forests. 3. most desolate —lit., desolation and dcsolateness (Jeremiah 49. 17, &c.). It is only in their national character of foes to God's people, that the Edomites are to be utterly destroyed. A remna Tit of Edom, as of the other heathen, is to be "called by the name of God" (Amos 9. 12). 5. perpetual hatred—(Psalm full and final fulfilment of this prophecy is future. 23. set up i. e., raise vp by Divine appointment; alluding to the declaration of God to David, "I will set up thy seed after thee" (2 fS:imuel 7. 12); and, "Yet have I set my king on my holy hill of Zion" (Psalm 2. 6; cf. Acts 2. 30; 13. 23). one Shepherd— a Shepherd, one : singularly and preeminently one.- the only one of His kind, to whom none is comparal)le (Song of Solomon 5. 10). The Lord Jesus refers to this propliecy (John 10. 14), " I am the Good Shepherd." Also "one" as uniting in one the heretofore divided kingdoms of Israel and Judah, and also "gathering tocether in one all things in Christ, both which are in neaven and on earth" (Epheslans 1.10); thus healing worse breaches than that between Israel and .Tudah (Colossiaus 1.20). "God by Him reconciling all things unto Himself, whetlier things In earth or In heaven." David—tlie antitypical David, Messiah, of the seed of David, which no other king after the captivity was : who was fitHy, y/hiit David was only In a degree, "the man after God's own lieart." Also, David means beloved: Messiah was truly God's beloved Son (Isaiah 42. 1; Matthew 3.
137. 7; Amos 1. 11; Obadiah 10-16.) Edom perpetuated the hereditary hatred derived from Esau against Jacob, shed the blood of, &c.—The lit. translation Is better, " Tliou hast poured out the children of Israel;" viz., like water. So Psalm 22. 14; 63. 10, Margin; Jeremiah 18. 21. Cf. 2 Samuel
14. 14. by the force of the sword lit., " by" or " upo7i the hands of the sword ;" the sword being personified us a devourer whose "liands" were the Instruments of destruction, in the time that tlieir iniquity had an end—{. e., had Its consummation (ch.21. 25, 29). Edom consummated his guilt when he exulted over Jerusalem's downl'all, and helped the foe to destroy it (Psalm 137. 7; Obadiah 11). 8. X will prepare thee unto blood—I will expose thee to slaughter, sitli—old English for"seeing that" or "since." thou hast not hated bloo<l—The Hebretv order Is, " thou hast hated not—blood ;" i. e., thou couldst not bear to live wtlnout bioodshed. [GKOTirs.] There Is a play on similar
17). Sheplierd means King, rather than religious instructor; in this pre-eminently He was the true David, who was the Shepherd ICing {ljuke 1. 32, S3). Messiah la called " David" in Isaiah 55. 3, 4; Jeremiah 30. 9; Hosea 3. 5. 24. my sei-vant—implying fitness for ruling In the name of God, not pursuing a self-chosen course, as other kings, but acting as the faithful administrator of the will of God ; Messiah realized fully this character (Psalm 40. 7, 8
Isaiah 42. 1 ; 49. 3, 0; 53. II ; Phlhpplans 2. 7). wnlcn David 608
37ie Land of Israel is Comforted. EZEKIEL XXXVI. Israel is Rejected for her Sim. iounds In the Hebrew; Edam resembling dam, the Hebrew spite of the promise of God, and has become "ours" (cC Deuteronomy 32. 13; 33. 15). 3. Lil., Because, even because. swallowed you up til., panted after you, as a beast afteP its prey; implying the greedy cupidity of Edom as to Israel's inheritance (Psalm 50. 1, 2). lips of talkers- "lips of the tongue," i.e., of the slanderer, the man of tongue. Edom slandered Isiuel because of the coiinection of the latter with Jehovah, as though He were unable to save them. Deuteronomy 28. 37; Jeremiah 24. 9, liud foretold Israel's reproach among the heathen (Daniel 9. 10). for '' blood;" as Edom means rerf, the transition to blood is easy. Edoiii, akin to blood in name, so also in nature and acts; " ijlood therefore shall pursue thee." The measure which E<lom meted to others should be meted to himself iPsalm 109.17; Matthew 7.2; 20.52). cut off. . . hliii tUat passetli-^t. e., every passer to and fro; " the highways shall be unoccupied" (ch. 29. 11 ; Judges 5. 6). 9. hall not return—to their former state (ch. l(i. 5o) ; shall not be restored. The Hebrew text (Chetib) reads, "shall not be inhabited" (cf. ch. 26. 20; Malachi 1. 3, 4). 10. So far from being allowed to enter on Israel's vacated Inherit-
4r. Inanimate creatures are addressed, to imply that tlia creature also, as it were, groans for deliverance from the bondage of corruption into the glorious liberty of the children of God (Romans 8. 19-21). [Polanus.] The completeness of the renewed blessedness of all parts of the land is Implied, derision—(Psalm 79. 4.) 5. to cast it out for a prey i. e., to take the land for a prey, its inhabitants being cast out. Or the land is compared to u prey cast forth to wild beasts. Fairbaikn needlessly alters the Hebrew pointing, and translates, "that they may plunder its pasturage." 6. tlie sliamc of tlio heathen viz., the shame with which the heathen cover you (Psalm 123. 3, 4). 7. lifted . . . mine hand—in token of an oath (ch. 20. 5; Genesis 14. 22). they shall bear tlieir shame—a perpetual shame; whereas the "shame'" which Israel bore from these heathen was only for a time. 8. they are at hand to come—t. e., the Israelites are soon about to return to their land. This proves that the primary reference of the prophecy is to the return from Babylon, which was "at hand," or comparatively near. But this only in part fulfilled the prediction, the full and final blessing in future, and the restoration from Babylon was an earnest of it. 10. wastes . . . bulldcd—Isai.ah 5s. ance, as Edom hoped (ch. 36. 5; Psalm 83. i, 12; Obadlah
13), It shall be that he shall be deprived of his own; and whereas Israel's humiliation was temporary, Edom's shall be perpetual. Lord was there—(Ch. -18. 35; Psalm
48. 1,3; 132. 13, 14.) Jehovah claimed Judea as His own, even when the Chaldeans had overthrown the state they could not remove Him, as they did. the idols of heathen lands. The broken sentences express the excited feelings of the prophet at Edom's wicked presumption. The transition from the " two nations and two countries" to "it" marks that the two are regarded as one whole. The last clause, "and Jehovah was there," bursts in, like a flash of lightning, reproving the wicked presumption of Edom's tiiought. 11. according to tlilne anger (James 2. 13.) As thou in auger and envy hast injured them, so I will injure thee. I wiU make myself known among tliem viz., the Israelites. I will manifest my favour to tlu.ui, after that I have punished thee. 12, 13. blasp Uemlcs . . . against , . . Israel . . . against me God regards what is done against His people as done against Himself (Matthew 25. 45; Acts 9. 2, 4, 5). Edom implied, if he did not express it, in his taunts against Israel, that God had not sufficient power to protect His people. A type of the spirit of all the foes of God and His people (1 Samuel 2. 3 ; Revelation 13. 6). 14. (Isaiah
12; 01. 4; Amos 9. 11, 12, 14, where, as here (ch. 31. Z\ 24), the names of David, Messiah's type, and Edom, Israel's foe, are introduced in connection with the coming restoi atiou, 11. do better . . . than at your beginnings—as in I he case of Job (Job 42. 12). Whereas the heathen nations lall irrevocably, Israel shall be more than restored; its last estate shall exceed even its first. 13. to walk upon you —O mountains of Israel (d. 8)! thee . . . thou-«change from plural to singular: O hill of Zion, singled out from the other mountains of Israel (ch. 34. 26); or land, thou Shalt no more . . . bereave them of men—thou Shalt no more provoke God to bereave them of children (so the ellipsis ought to be supplied, as Ezekiel probably alludesto Jeremiah 15. 7, "I will bereave them of children"). 13. Tliou land devourest up men—alluding to the words ol. the spies (Numbers 13. 32). The land personified is represented as doing that which was done in it. Like an unnatural mother it devoured, i. e., it was the grave of its people ; of the Canaanites, its former possessors, through mutual wars, and finally by the sword of Israel; andnow, of the Jews, through internal and external ills; e.gt, wars, famine (to which v. 30, "reproach of famine among the heathen," implies the allusion here is). 141. bereave —so the Kerl or Hebrew Margin reads, to correspond to "bereave" in v. 13; but "cause to fall" or "stumble," iu the Hebrew text or Chetib, being the more difficult reading. Is the one least likely to come from a corrector; also,
65. 13, 14.) "The whole earth" refers to Judea and the natioris [hat submit themselves to Judea's God; when these rejoice the foes of God and His people, represented by Edom us a nation, shall be desolate. Things shall be completely reversed ; Israel, that now for a time mourns, shall then rejoice and for ever. Edom, that now rejoices over fallen Israel, shall then, when elsewhere all is joy, mourn, and for e/er (Isaiah 65.17-19; Matthew 5. 4; Luke 6.25). Havermck loses this striking antithesis by translating, "According to the Joy of the whole land (of Edom), so I will make thee desolate;" which would make the next verse a mere repetition of this. 15. (Obadlah 12, 15.)
CHAPTER XXXVI.
Ver. 1-38. Israel avenged of hek Foes, and restored, FIRST TO Inward Holiness, then to Outward Pkosperitv. The distinction between Israel and the heathen (as Edom) is, Israel has a covenant relation to God ensuring restoration after chastisement, so that the heathen's hope of getting possession of the elect people's Inheritance must fail, and themselves be made desolate (V. 1-15). The reason for the chastisement of Israel was, Israel's sin and profanation of God's name (v. 16-21). God has good in store for Israel, for His own name's sake, to revive his people; first, by a spiritual renewal of their hearts, and, next, by an external restoration to prosperity it forms a good transition to the next subject, viz the moral cause of the people's calamities, viz., their falls, or stumblings through sin. The latter ceasing, the former also shall cease. So the same expression follows in v. 15, "Neither shalt thou cause thy nations to fall any more." 17. removed woman—(Leviticus 15. 19, &c.) 18^.19. The reason for their removal was their sin, which God's holiness could not let pass unpunished; just as a woman's legal uncleanness was the reason for her being separated from the congregation. HO, profaned my holy name, when they {the heathen) said to them (the Israelite!), These, &c.—The Israelites gave a handle of reproach to the heathen against God, who would naturally say. These who take usury, oppress, commit adultery, <SI:c., and who, in such an abject plight, are "gone forth" as exiles "out of his land," are specimens of what. Jehovah can or will •I. 22-33). The result is, the heathen shall be impressed with the power and goodness of God manifested so palpably towards the restored people (u. 34-38). 1, iJ. monntalns of Israel—In contrast to "Mount Selr" of the previous prophecy. They are here personified; Israel's elevation is moral, not merely physical, as Edom's. Her bills are " the everlasting hills" of Jacob's prophecy (Genesis 49. 20). "The enemy" (Edom, the singled-out representative of all God's foes), with a shout of exultation, "Aha!" had claimed, as the nearest kinsman of Israel (the brother of their father Esau), his vacated inheritance, as much as to say, the so-called "everlasting" Inheritance of Israel and of the "hills," which typified the unmoved perpetuity of It (Psalm 125. 1, 2), has come to an end, in 39 efiect, for His people, and show what kind of a God thii so-called holy, omnipotent, covenaut-keeping God must 17i« Blegiiin(ji> of Qu el's Kingdom, EZEKIEL XXXVII. The Vision of Dry Bones Eevivified.
De! (Isaiah 52. 5; Romans 2. 24). 31. I had pJty for mine holy name—i. e., I felt pity lor it ; God's own name, so dishononied, was tlie primary object of His pitying concern ; then His people, secondarily, tlirougli Hisconwrn a cedar " in the garden of God, Eden," ch. ,31. 8, 9), in original advantages, had been compared to " Eden, tlie garden of God"(ch. 28. 13), from which she liad fallen irrecoverably; so Israel, once desolate, is to be as " tlie garden of Kdeu") (Isaiah 51. 3), and is to be so unchangeably. 36. Lord . . . spoken ... do it—(Numbers 23. 1!).) 37. I will yet for this be inquired of—so as to grant it. On former occasions He had refused to be inquired of by Israel, because the inquirers were not in a fit condition of mind to receive a blessing (ch. 14. 3; 20. 3). But hereafter, as in the restoration from Babylon (Neheniiah 8., 9. ; Daniel 9. ;3-20, for it. [Faikbaikn.] 'fZ. not . . . for your sa Ues—i. e., rot for any merit in you; for, on the contrary, on your part, there is every thing to call down continued severity (cl. IX-uteronomy 9.5, 6). The sole and sure ground of liope was God's regard to "His own name," as the God of covenant grp.fe (Psalm 106. 45), which He must vindicate from the disliouour brought on it by the Jews, before the heathen. 23. sanctify—vindicate and manifest as holy, in opposition to the heathen reproaches of it brought on by the Jews' sins and their punishment (note, v. 20). sanc-
21, 2:}), God will prepare His people's hearts (it. '20) to pray aright for the blessings which He is about to give (l'.salm
102. 13-17, 20; Zechariah 12. 10-14; 13. 1). like a flock-r"- suming the image (ch. 34. 23, 31). 38. As tl»e holy flock— the great flock of choice animals for stxcrifice, brought up to Jerusalem at the three great yearly festivals, the passover, penlecost, and feast of the tabernacles. tified in yo«—i. e.,in respect of you; I shall be regarded in their eyes as the Holy One, and righteous in my dealings towards you (eh. 20. 41 ; 28. 22). a*. Fulfilled primarily in the restoration from Babylon; ultimately to be so in the restoration "from all countries." !J5. The external restoration must be preceded by au internal one. The change in their condition must not be superficial, but must be based on a radical renewal of the heart. Then the heathen, understanding frojn the regenerated lives of God's people how holy God is, would perceive Israel's past troubles to have been only the necessary vindications of His righteousness. Thus God'S name would be "sanc-
CHAPTER XXXVII.
Ver. 1-28. The Vision of Dry Bones kevivified, symbolizing Israel's Death and Resurrection. Three stages in Israel's revival present themselves to the prophet's eye. 1. The new awakening of the people, the resurrection of the dead (ch. 37. 1-14j. 2. The reuni(m of the formerly hostile members of the community, whose contentions bad affected the whole (ch. 37. 15-'28). 3. The community thus restored is strong enough to withstand the assault of Gog, &c. (chs. 38., 39). [Kwald.J 1. carried ... in the Spirit—The matters transacted, therefore, were not literal, but in vision, the valley—probably that by the Chebar (ch. 3. 22); the valley represents Mesopotamia, the scene of Israel's sojourn in her state of national deadness. a. dry—bleached by long exposure to the atmosphere. 3. can these bones live ! . . . thou knowcst implying that, humanly speaking, they could not; but faith leaves the question of possibility to rest with God, with whom nothing is impossible (Deuteronomy 32. 39). An image of Christian faitli which believes in the coming general resurrection of the dead, in spite of all appearances against it, because God has said it (John 5. 21; Romans 4. 17; 2 Corinthians 1.9). 4. Prophesy—Proclaim God's quickening word to them. On account of this innate power of the Divine word to effect its end, prophets are said to do that which they prophexi/ as about to be done (Jeremiah 1. 10). 5. I . . . cause breath to enter into you—so Isaiah 26. 19, containing the same vision, refers primarily to Israel's restoration. Cf. as to God's renovation of tne earth and all its creatures hereafter by His breath, Psalm 104. 30. ye shall live—come to life again. 6. ye sliall kitow that I am the Lord—bj' the actnal proof of my divinity which I will give in reviving Israel. 7. noise—of the bones when coming In mutual collision. Perhaps referring to the decree of Cyrus, or the noise of the Jews' exultation at their deliverance and return, bones came together lit., "ye bones came together;" as in Jeremiah 49. 11 (Hebrew), "ye widows of thine shall trust in me." The second person puts the scene vividly before one's eyes, for the whole resurrection-scene is a tified" before the heathen, and God's people be prepared for outward blessings, sprinkle . . . water—phraseology taken from the law; viz., the water mixed with the ashes of a heifer sprinkled witli a hyssop on the unclean (Numbers 19. 9-18) ; the thing sigtiitled being the cleansing blood of Christ sprinkled on the conscience and heart (Hebrews
9. 13, 14 ; 10. '22 ; cf. Jeremiah 33. 8 ; Ephesians 5. 26). from all your Idols—Literal idolatry has ceased among the Jews ever since the captivity ; so far, the prophecy has been already fulfilled ; but "cleansing fromall their idols," e.g., covetousness, prejudices against Jesus of Nazareth, is yet future. 'iG. new heart—mind and will, spirit—motive and principle of action, stony heart— unimpressible in Keriou% tilings ; like the "stony ground" (Matthew 13.), nutit for receiving the good seed so as to bring forth fruit, heart of flesh—not " carnal" in opposition to "spiritual ;" but impressible and docile, fit for receiving the good seed. In cii. 18. 31 they are commanded, " Make you a new heart, and a new spirit." Here God says, "A new heart will I give you, and a new spirit will I put within you." Thus the responsibility of man, and the sovereign grace of God, are shown lobe coexistent. Man cannot make himself a new heart unless God gives it (Philippians 2. 12, 13). 27. my Spirit—(Ch. 11. 19; Jeremiah 3'2. 39.) Tlie partial relorination at the return from Babylon (Ezra 10. 6, Ac.
Neheniiah 8., 9.) was an earnest of the full renewal hereafter under Messiah. 38. ye . . . my people . . . I . . . your God—(Ch. 11. 20; Jeremiah 30. 22.) 29. save . . . from all . . . uncleannesses—The province of Jesus, according to the signification of His name (Matthew 1. 21). To be specially exercised in behalf of the Jews in the lalterdays (Romans 11. 26). callfor . . . com—asamaster "calls for" a servant ; all the powers and productions of nature are the servants of Jehovah (Psalm 105.16; Matthew 8. 8, 9). Cf. as to the subordination of all the intermediate agents to the Great First Cause, who will give " corn" and all good things to His people, Hosea 2. 21, 22; Zecliariah 8. 12. 30. no more reproach of famine among tlie heathen—to which their taunt (v. 13), "Thou land dej)rop/»eej/ in ociton to render more palpably to the people the prophecy in word (v. 21). 8. So far, they were only cohering in order as unsightly skeletons. The next step, that of covering them successively with sinews, skin, and flesh, gives them beauty; but still "no breath" of life in them. This may imply that Israel hereafter, as at the restoration from Babylon was the case in part, shall return to Judea unconverted at first (Zechariah 13. 8, 9). Spiritually: a man may assume all the .semblances of spiritual life, yet have none, and so be dead before God. 9. wind—rather, the spirit of life or life-breath {Margin\ For It Is distinct from "the four wind.<i" from which it is summoned, ft-om the four winds—Implying that Israel voure.st up men," in part referred. 31. remember your . . . evil ways—with shame and loathing. The unexpected grace and love of God, manifested in Christ to Israel, sliall melt the people into true repentance, which Raere legal fearcould not (ch. 16. 61, 6;i; Psalm 180.4; Zechariah 12. 10;- vf. Jeremiah .33. 8, 9). 35, they shall say—The toeatjaen, who once made Israel's desolation a ground of reproach against the name of Jehovah Himself (ti. 20, 21); but now Hi; so vindicates its sanctity {v. 22, 2.'S) that these game heathen are constrained to acknowledge Israel's more tlian renewed blessedness to be God's own work, and a ground for glorifying His name (v. 36). Kdcn—as Tyit? (Ihe type of the world-powers in general: so Assyria, Is to be gathered from the four quarters of the eartfc (Isaiah 43.5,6; Jeremiah 31. 8), even as they were "scattered Into all the winds" (ch. 5. 10; 12. 14; 17. 21 ; cf. Revelation 7. 1,4). 10. Such honour God gives to the Divine word, even In the mouth of a man. How much more wheu
Tht Union of Israel and Judah. EZEKIEL
XXXVIII. The A rmy and Malice of Oog.
In the month of the Son of God ! (John 5. 25-29). Though to be withdrawn from him, and to be made one with the other, Judah 's rule, in God's hand, them—the "stick of Joseph," would strictly require "it:" but Ezekiel expresses the sense, viz., the ten tribes who were subject to this chapter does not dtrertiy prove the resurrection of the dead, it does so indirectly ; for it takes for granted the future fact as one recognized by believing Jews, and so made tlie image of tlieir national restoration (so Isaiah it. with him i.e., Judah; or "it," i.e., the stick of Judah. 82. one nation—(Isaiah 11.13; Jeremiah 3.18; Hosea 1. 11.) one king—not Zerubbabel, who was not a king either in fact or name, and who ruled over but a few Jews, and that only for a few years; whereas the Kinj{ here reigns for ever. Messiah is meant (ch. 34. 23, 24). The union of Judah and Israel under King Messiah symbolizes the union of Jews and Gentiles under Him, partly now, perfectly hereafter (u. 24; John 10.16). 23. (Ch. 36.
^5. 8; 26. 19; Daniel 12. 2; Hosea 6. 2; 13. 14; cf. Note, v. 12).
11. Our bones arc dried—(Psalm 141. 7), explained by "our hope is lost" (Isaiah 49. 14); our national state is as hopeless of resuscitation, as marrowless bones are of reanimation, cut off for our parts—t. e., so far as we are concerned. There is nothing in us to give hope, like a withered branch "cut off" from a tree, or a limb froma the body. Vi. my people—in antithesis to "for our partis" («.
25). out of . . . their dwelling-places—(Ch. 36. 28, 33.) I will remove them from the scene of their idolatries to dwell in their own land, and to serve idols no more. 24. David—Messiah (Notes, ch. 34. 23, 24). 25. For ever— (Isaiah 60. 21; Joel 3. 20; Amos 9. 15.) 26. covenant of peace—better than the old legal covenant, because an unchangeable covenant of grace (ch. 34. 25; Isaiah 55. 3; Jeremiah 32. 40). I will place them set them in an established position ; no longer unsettled as heretofore, my sanctuary—the temple of God : spiritual in the heart of all true followers of Messiah (2 Corintliians 6. 16) ; and, in some literal sense, in tjie restored Israel (chs. 40.^). 27. My tabernacle . . . with them—as foretold (Genesis 9.
11). The hope that is utterly gone, if looking at themselves, is sure for them in Ood, because He regards them as His people. Their covenant-relation to God ensures His not letting death permanently reign over them. Christ makes the same principle the ground on which the literal resurrection rests. God had said, " I am the God of Abraham," &c. ; God, bj' taking the patriarchs as His, undertook to do for them all that Omnipotence can perform: He, being tho ever-living God, is necessarily the God of, not dead, but living persons, i. e., of those who.se bodies His covenant love binds him to raise again. He can and because He can,—He will,—He must. [Fairbairn.] He calls them "mj/ people" when receiving them into favour; but people," in addressing His servant, as if He would put them away from him (ch. 13. 17; 33. 2; Exodus
27); John 1. 14, "The Word . . . dwelt among us" (tit., tabernacled); first, in humiliation; liereafter, in manifested glory (Revelation 21. 3). 28. (Cli. .36. 23.) sanctify Israel—set it apart as holy unto myself and inviolable (Exodus 19. 5, 6).
32. 7). out of your graves—out of your politically-dead state, primarily in Babylon, finally hereafter in all lands (cf. ch. 6. 8; Hosea 13. 14). The Jews regarded the lands of their captivity and dispersion as their "graves;" their i-esi oration was to be as "life from the dead" (Romans U. 1.5). Before, the bones were in the open plain (y. 1, 2); now, in the graves, i. e., some of the Jews were in the graves of actual captivity, others at large but dispersed. Both alike were nationally dead. 16. stick—alluding to Numbers 17.2, the tribal rod. The union of the two rods was a prophecy in action of the brotherly union which is to reunite the ten tribes and Judah. As their severance under Jeroboam was fraught with the greatest evil to the covenant people, so the first result of both being joined by the spirit of life to God is, they become joined to one another under the one covenant King, Messiah-David. Judali, and . . . children of Israel Itis companions
CHAPTER XXXVIII.
Ver. 1-23. The Assault of Gog, and God's Judgment ON HIM. The ol)jections to a literal interpretation of the prophecy are— I. The ideal nature of the name Gog, wliich is the root of Magog, the only kindred name found in Scripture or history. 2. The nations congregated are selected from places most distant from Israel, and from one another, and therefore most unlikely to act in concert, Persians and Libyans, &c. 3. The whole spoil of Israel could not have given a handful to a tithe of their number, or maintained the myriads of invaders a single day (ch. 38. 12, 13). 4. The wood of their invaders' weapons was to serve for fuel to Israel for seven years! And aJi Israel were to take seven months in burying the dead! Supposing a million of Israelites to bury each two corpses a day, the aggregate buried in the 180 working days of the seven months would be 3G0 millions of corpses! Then the pestilential vapours from such masses of victims before they were all buried ! Wliat Israelite could live In such an atmosphere? 5. The scene of tlie Lord's controversy here is different from that in Isaiah 34. 6, Edom, which creates a discrepancy. [But probably a different judgment is alluded to.] 6. The gro.ss carnality of the representation of God's dealings with His adversaries is inconsistent with Messianic times; it therelbre requires a non-literal interpretation. The prophetical delineations of the Divine principles of government are thrown into the familiar forms of Old Testament relations. Tlie final triumpli of Messiah's truth over the most distant and barbarous nations is represented as a literal contlict on a gigantic scale, Israel being tlie battle-field, ending in the complete triumph of Israel's anointed King, tlie Saviour of the world. It is a prophetical paralile. [FAiRBArKN.] However, though the details are not literal, the distinctiveness in this picture, characterizing also parallel descriptions in writers less ideally picturesque than Ezekiel, gives probability to a more defliiite and generally i. e., Judah, and, besides Benjamin and Levi, those who had joined tliemselves to him of Ephraira, Manasseh, Simeon, Asher, Zebulun, Issachar, as having the temple and lawful priestliood in his borders (2 Chronicles 11.12, 13, 16; 15. 9; 30. 11, 18). The latter became identified with Judah after the carrying away of the ten tribes, and returned with Judah from Babylon, and so shall be associated with that tril)e at the future restoration. For Joseph, the stick of Ephralm—Ephraim's posterity took the lead, not only of the other descendants of Joseph (cf.
I'. 19), l>ut of the ten tribes of Israel. For 400 years, during the period of the judges, with Manasseh and Benjamin, its dependent tribes, It had formerly taken the lead: Hhiloh was its religious capital; Shechem, its civil capital. God had transferred the birth-right from Reuben, for dishonouring his fatlier's bed, to Joseph, whose representative, Ephraim, though the younger, was made (Genesis
48. 19; 1 Chronicles 5. 1). From its pre-eminence "Israel" is attached to it as "companions." The "all" in this case, not in that of Judah, which has only attached as "companions" " the children of Israel" (i. e., some of them, viz., tliose who followed the fortunes of Judah), implies that the hulk of the ten tribes did not return at the restoration from Bal)ylon, but Is distinct from Judah, until the coming union with it at tlie restoration. 18. God does not explain the symbolical prophec.y, until the Jews have been stimulated by the type to consult the prophet. 19. The union effected at the restoration from Babylon emliraced l)ut comparatively few of Israel ; a future complete fulfilment must therefore be looked for. stick of Joseph ... in the hand of Kphraim—Ephraim, of tiie descendants of Joseph, had exercised the rule among the ten tribes : that rule, symbolized by the "stick," was now literal interpretation. Tlie awful desolations caused in Judea by Antioclius Epiphanes, of Syria (1 Maccabees; and Porphyry, quoted by Jerome on Ezekiel), his defilement of Jehovah's temple by sacrificing swine and .spri nlcling the altar with the broth, and setting up the altar of Jupiter Olympius, seem to be an earnest of the final desolations to be cau.sed by Antichrist in Israel, previous to His overthrow by the Lord Himself, coming to reign (ot 611
EZEKIEL XXXIX.
God's Judgment ayainst Oog.
Further Prophecy against him.
Daniel 8. 10-2(5; 11. 21-45; 12. 1; Zecharlah 13. 9; 14. 2, 3). Gkotios explains Gog as a name taken from Gj'ges, king of Lydia; and Magog as Syria, in which was a city called Magog (PiiN Y 5. 28). What Ezekiel stated more generally, Revelalion 20. 7-9 states more definitely as to the Anticluistliin confederacy which Is to assail the beloved city. world : so (as the favoured or "beloved city," Revelation
20. 9) an object of envy. Gkotius translates, "In the height of the land" (so v. 8), " the mountains of Israel," Israel being morally elevated above the rest of the world. 13. Sheba, &c. — These mercantile peoples, though not taking an active part against the cause of God, are well pleased to see others do it. Worldliness makes them ready to deal in the ill-gotten spoil of the invaders of God's people. Gain is before godliness with them (1 Maccabees
2. Gog—the prince of the land of Magog. The title was probably a common one of the kings of the country, as "Pharaoh" in Egypt. Chakan was the name given by the Northern Asiatics to their king, and is still a title
3.41). young lions— daring princes and leaders. 14. Shalt thou not know ItJ—to thy cost, being visited with punishment, whilst Israel dwells safely. 16. I will bring thee against my land, that the heathen may know me —so in Exodus 9. 16, God tells Pharaoh, " For this cause have I raised thee up, for to show in thee my power ; and that my name may be declared throughout all the earth." 17. thou he of whom I have spoken in old time—Gog, of the Turkish sultan : " Gog" may be a contraction of this. In Ezekiel's time a horde of Northern Asiatics, •ormcd by the Greeks "Scythians," and probably including the Moschi and Tlbareni, near the Caucasus, here ("Meshech . . . Tubal") undertook an expedition against Egypt (Herodotus, 1. 103-106). These names miglit be adopted by Ezekiel from the historical fact familiar to men at the time, as ideal titles for the great last Antichristian confederacy. Magog—(Genesis 10.2; 1 Chroniifec, are liere identified with tlie enemies spoken of in other propliecies (Numbers 24. 17-24; Isaiah 27. 1 ; cf. Isaiah cles.) The name of a land belonging to Japhet's posterity. Maha, in Sanscrit, means " land." Gog is the ideal polit-
26. 20, 21 ; Jeremiah 30. 23, 24 ; Joel 3. 1 ; Micah 5. 5, 6 ; Isaiah
14. 12-14; 59. 19). God is represented as addressing Gog at the time of his assault; therefore, the "old' time" Is the time long prior, when Ezekiel uttered these prophecies ical head of the region. In Revelation 20. 8, Gog and Magog are two peoples, the chief priuce—rather, "prince of Rosh," or ''Hhos" [LXX.]. The Scythian Tauri in the Crimea were so called. The Araxes also was called so, he also, as well as Daniel (11.), and Zechariah (14.), are included among "the prophets of Israel" here, many years — ago. 18. fury shall come up in my face — lit., nose; in Hebrew, the idiomatic expression for anger, as men in anger breathe strongly through the nostrils. Anthropopathy : God stooping to human modes of thought (Psalm 18. 8). 19. great shaking—an earthquake : physical agitations after accompanying social and moral revolu-
Rlios. The modern Russians may have hence assumed their name, as Moscow and Tobolsk from Meshech and Tubal, though tlieir proper ancient name was Slavi, or Wends. Hexgstenbekg supports English Version, as "Rosh" is not found in the Bible. "Magog was Gog's original kingdom, though he acquired also Meshech and Tubal, so as to be called their chief prince." 3. His high Boundiiig titles are repeated to imply the haughty selfconfidence of the invader as if invincible. 4. tai-n tJiee bacU—as a refractory wild beast, which thinks to take its own way, but is bent by a superior power to turn on a course which must end in its destruction. Satan shall be, by overrulihg Providence, permitted to deceive them to tions. Foretold also in Joel 3. 16; cf. Haggal 2. 6, 7; Matthew 24. 7, 29; Revelation 16. 18. 20. flshcs—disturbed by the fleets which I will bring, fowls, <S;c.—frightened at the sight of so many men: an ideal picture, mountains i. e., the foi-tresses on the mountains, steep places—lit.," stairs" (Song of Solomon 2.14); steep terraces for vines on the sides of hills, to prevent the earth being washed down by the rains, every wall—of towns, ai. every man's sword their ruin (Revelation 20. 7, 8). hooks Into thy jaws—(Ch.
29. 4; 2 Kings 19.28.) 5. Persia . . . Libya — Expressly. . . against his brotlier—I will destroy them partly by my people's sword, partly by their swords being turned against one another (cf. 2 Chronicles '20. 23). 23. plead— specified by Appia>- as supplying the ranks of Antiochus' army. 6. Gomer—the Celtic Cimmerians of Crimforensic term ; because God in His inflictions acts on the principles of His own immutable jxistice, not by arbitraryimpulse (Isaiah 66. 16; Jeremiah 25. 31). blood . . . hailstones . . . Are- (Revelation 8.7; 16.21.) The Imagery la taken from the destruction of Sodom and the plagues of Egypt (cf. Psalm 11. 6). Antlochus died by " pestilence" ('2 Maccabees 9. 5).
Tart.iry. Togarjiiah-The Armenians of the Caucasus, south of Iberia. 7. Irony. Prepare thee and all thine with all needful accoutrements for war—that ye may perish together, be . . . a giiaril unto them i. e., if thou canst. 8. tl>on shnit be vUltcd—in wrath, by God (Isaiah 29. 6). Probably there Is allusion to Isaiah 24.21,22, "The host of tbe high ones . . . shall be gathered ... as prisoners ... in the pit, . . . and after many days shall they be visited." I therefore prefer English Version to Gkotius' rendering, "Thou Shalt get the command" of the expedition. The "after many days" Is defined by "in the latter years,"
CHAPTER XXXIX.
Ver. 1-29. Continuation of the Prophecy against Gog. 1. Repeated from ch. 38. 3, to Impress the prophecy more on the mind. 3. leave but the sixth part of thee Margin, "strike thee with six plagues" (viz., pestilence, t. e., in the times just before the coming of Messiah, viz., under Antlochus, before His first coming; under Antichrist, before His second coming, the mountains of Israel . . . always waste— i. e., waste during the long period of the captivity, the earnest of the much longer period of Judea's present desolation (to which the language "always waste" more fully applies). This marks the impious ati oclty of the act, to assail God's people, who bad only begun to recover from their protracted calamiblood, overflowing rain, hailstones, fire, brimstone, ch.
38. 22) ; or, "draw thee back with an hook of six teeth" (ch.
3S. 4), the six teeth being those six plagues. Rather, " lead thee about" [LuDOVicus de Dieu and LXX.], as Antlochus was led (to his ruin) to leave Egypt for an expedition against Palestine; so shall the last great enemy of God be. north parts—from the extreme north. [Faikties, but It Is brought . . . and they shall dwell—rather, "And they (the Israelites) were brought . . . dwelt safely." [FAlitBAiRN.] English Version means, "Against Israel, which has been waste, but which (i. e., whose people) is now (at tlie time of the invasion) brought forth out of the nations where they were dispersed, and shall be found by liAiRN.] 3. bow—in which the Scythians were most ex-
I)ert. 4, 5. (Cf. v. 17-20. ) upon the mountains of Israel— the .scene of Israel's preservation shall be that of the ungodly foe's destruction. 6. carelessly—in self-confident security, the isles-those dwelling in maritime regions, wlio had helped Gog with fleets and troops, shall be visited with the fire of God's wrath in their own lands. 7. not tlie Invader dwelling securely, so as to seem an easy prey to him." 9. cloud . . . cover the land—with the multitude of tliy forces. 10. an evil thoughtas to attacking God's people in their defenceless state. 11. dwell safely let tlicm pollute my holy name—by their sins bringing down Judgments wiiich made the heathen think that I was unable or unwilling to save my people. 8. it is come
—i. f., securely, without fear of danger (cf. Esther 9. 19). Antioohus, t he type of Antichrist, took Jerusalem witliout. . . it is done — the prediction of the salvation of my people, and the ruin of their enemy. Is come to pass—Is done: expressing that the event foretold Is as certain as a l)low. 1>J. midst of the InnA—lit., the navel ot the land (Ju Iges 9. 37, Margin). So, in ch. 5. 5, Israel is said to if It were already accomplished. 9, 10. The burning of be set "In the midst of the nations;" not physically, but the foe's weapons implies that nothing belonging to thero morally, a central position for being a blessing to the J7ie Feast of the Fowls. EZEKIEL XL. A Piclure of the Realored Timplt. should be left to pollute the land. The seven years (seven being the sacred nmiiber) spent on this work, implies the completeness of the cleansing, and the people's zeal for puiity. How different from the ancient Israelites, who
11. 26). The restorations of Israel heretofore have been jiartial ; tliere must lie one yet future tliat is to be unn*>-i .«</(Hosea 1. 11). 2«. After tliat they have borne thtir shame-the punishment of their sin: after they have become sensible of their guilt, and ashamed of it (ch. 20. 43; 36. 31). 27. sanctifled in them—vindicated as holy in my dealings with them. 28. The Jews, having no dominion, settled country, or fixed property to detain tliem, may return at any time without difficulty (cf. Ilosea 3. 4, left not merely the arms, but the heathen themselves, to remain nraonf; them [Fairbairn] (Judges 1.27, 28 ; 2. 2, 3; Psalm 106. 34-36). The desolation by Antiochus began in the one hundred and forty-first year of the Seleucidfe. From this date to 1-18, a period of six years and four montlis
5). 29. pourefl out my Spirit upon . . . Israel—the sure forerunner of their conversion (Joel 2. 28 ; Zechariah 12.
days," Daniel 8. H), when the temple worship was restored (1 Maccabees 4. 52), God vouchsafed many triumphs to His people; from this time to the death of Antiochus, early In 149, a period of seven montlis, tlie Jews had rest from Antiochus, and purified their land, and on the twenty-flftli day of the ninth month celebrated the EnciBnia, or feast of dedication (John 10. 22) and purification of the temple. The whole period, in round numbers, was seven years. Mattathias was the patriotic Jewish leader, and his third son, Judas, the military commander under whom the Syrian generals were defeated. He retook Jerusa lem and purified the temple. Simon and Jona-
10). The pouring out of His Spirit is a pledge that He will hide His face no more (2 Corinthians 1.22; Ephesians 1.
14; Philippians 1. 6). CHAPTER XL,
Ver. 1^9. The Remaining Chaps., 40.-48., give an Ideal Picture of the Restored Jewish Temple. The arrangements as to the land and the temple are, in many particulars, different from those subsisting before the captivity. There are things in it so improbable physically as to preclude a purely UteraX interpretation. Tiio general truth seems to hold good that, as Israel served tlie nations for his rejection of Messiah, so shall they serve him in the person of Messiah, when he sliall acknowledge Messiah (Isaiah 60. 12; Zechariah 14. 17-19 ; cf. Psalm 72. 111. The ideal temple exhibits, under Old Testament forms, used as being those then familiar to the men whom Ezekiel, a priest himself, and one who delighted in sacrificial images, addresses, not the precise literal outline, but the essential character of the worship of Messiah as it sliall be when He shall exercise sway in Jerusalem among His own people, the Jews, and thence to the ends of the earth. The very fact tliat the wliple is a vision (v. 2), not an or»l face-to-face communication sucli as that granted to Moseg (Numbers 12. 6-8), implies that the directions are not to be understood so precisely literal as those given to the Jewtli.m, his brothers, succeeded him: the independence of the Jews was secured, and the crown vested in the Asmonean family, in which it continued till Herod the Great. 11. place . . . of graves—Gog only found a grave where he luid expected the spoil* of conquest, valley—so vast were to be the masses that notliing but a deep valley would suffice for their corpses. tUe passengers on the east of tine sea—those travelling on the high road, east of the Dead Sea, from Syria to Petra and Egypt. The publicity ol the road would cause many to observe God's judgments, as the stench (as English Version translates) or the jiuiltitude of graves (as Henderson translates, "it shall slop the passengers") would arrest the attention of passersby. Tlieir grave would be close to that of their ancient prototypes, Sodom and Gomorrah in the Dead Sea, both alilte t)eing signal instances of God's judgments. 13. I... glorlfted—in destroying tlie foe (ch. 28. 22). 14. wltli tlie passengers—the men employed continually in the burying were to be helped by tliose happening to pass by; all were to combine, after tlie end of seven montlis slinll tliey searcli—to see if the work was complete. [Munstek.] 15. First "aW tlie people of the land" engaged in the burying for seven months; then special men were erriployed, at the end of the seven months, to search for any still left uiihuried. The passers-by helped them by setting up a mark near any such bones, in order to keep others from being defiled by casually touching them, and that tlie buriers might come and remove them. Denoting the minute care to put away every relic of heathen pollution from the Holy Land. 16. A city in the neighbourhood was to receive the name Hamonah (multitude) to commemorate the overthrow of the multitudes of the foe. [Henderisli lawgiver. The description involves things which, taken litei-ally, almost involve natural impossibilitieis. The square of the temple, in ch. 42. 20, is six times as largo as the circuit of the wall enclosing the old temple, and larger than all the earthly Jerusalem. Ezekiel gives three and a half miles and 140 yards to his temple square. The boundaries of the ancient city were about two and a half miles. Again, the city in Ezekiel has an area between three or four thousand square miles, including the holy ground set apart for the prince, priests, and Levites. This is nearly as large as the whole of Judea west of the Jordan. As Zion lay in the centre of the ideal city, the onehalf of the sacred portion extended to nearly thirty miles south of Jerusalem, i. e., covered nearly the whole southern territory, which reached only to the Dead Sea (ch. 47.
, SON,] The multitude of the slain shall give a name to the city of Jerusalem after the land shall have been cleansed. [GuoTius.] Jerusalem shall be famed as the conqueror of multitudes. 17. (Revelation 19. 17.) sacrifice—anciently worshippers feasted on the sacrifices. Tlie birds and beasts of prey are invited to the sacrificial feast provided by God (cf. Isaiah 18. 6; 34. 6; Zephaniah 1. 7; Mark 9. 49). Here this sacrifice holds only a subordinate place in the 19), and yet five tribes were to have their inheritance on that side of Jerusalem, beyond the sacred portion (ch. 48.
2.3-28). Where was land to be found for them there ? A breadth of but four or five miles apiece would be left. As the boundaries of tlie land are given the same as under Moses, these incongruities cannot be explained away by supposing physical changes about to be effected in the land such as will meet the difliculties of the purely literal interpretation. The distribution of the land is in equal portions among the twelve tribes, without respect to their relative numbers, and the parallel sections running from east to west. There is a difficulty also in the supposed separate existence of the twelve tribes, such separate trilieships no longer existing, and it being hard to imagine how they could be restored as distinct tribes, mingled as they now are. So the stream that issued from the east threshold of the temple and flowed into the Dead .Sea in the rapidity of its increase and the quality of its waters, l icture, and so is put last. Not only shall their bones lie long uiiburied, but they shall be stripped of the flesli by beasts and birds of prey. 18." rams . . . lambs . . . goats—by these various animal victims used in sacrifices are me.ant various ranks of men, princes, generals and B<)ldiers (cf. Isaiah 34. 6). fatllngs of Baslian—ungodly raen of might (Psalm 22. 12). Bashaii, beyond Jordan, was lamed for its fat cattle. Fat implies prosperity which often makes men refractory towards God (Deuteronomy 'XL 14, 15). 20. my table-the field of battle on the mountains of Israel (ch. 38. 8, 20). cliariots— i. c, charioteers. is unlike anything ever known in Jude.a or elsewliere in the world. Lastly, the catholicity of the Chrislian dispensation, and the spirituality of its worship, seem incompatible with a return to the local narrowness and "beggarly elements" of tlie Jewish ritual and carnal ordinances, disannulled "because of the unprofitableiie.ss tliereof" IFaikbairn], (Galatians -1.3, 9; 6. 1 ; Hebrews 9.
So the house of Israel shall know . . . Lord—Ijy niy interposition for tliem. So, too, the heathen shall be led to fear the name of the Lord (Psalm 102. 15). ^3. hid. . . my face—(Deuteronomy 31. 17; Isaiah 59. 2). 25. bring again the captivity—restore from calamity to prosperity, the whole house of Israel-so "all Israel" (Koiiians
A Picture of the Reslored Temple. EZEKIEL XL. A Description of the Gate* to It had been .sometimes turned to common uses; e.g., Jeremiah was imprisoned in one (Jeremiah 20. 2; 29.20), But now all these were to be holy to the I,,ord. Tne gates and doorways to the city of (iod were to be imprinted in their architecture with the idea of the exclusion of everything defiled (Revelation 21.27). The east gate was to be especially sacred, as it was through it the glory of God had departed (ch. 11. 2:3), and tlirough it the glory was to return (ch. 43. 1, 2; 44. 2, 3). 6. tlve stairs—.seven in number {v. 26). tl«resl>old—the sill. [Faikbairn.] othei threshold—Fairbairn considers there is but one threshold, and tranxlutcs, "even the one threshold, one rod broatl." But there is another threshold mentioiieii in v.
JO: 10. IS). "A tpmple with sacriflces now would be a denial of the al\-siifflc-ipnoy of the sacri Hne of Christ. He who sacrificed before confessed the Messiah; He who should sacrifice now would solemnly deny him." [Dou-
GI.AS.J These difficulties, however, may be all seemmc/, not real. Faitli accepts God's word as it is, waiis for tlie event, sure that it will clear up all such ditficulties. Perhaps, as some think, the beau-ideal of a sacred commonwealth is given according to the tlien existing pattern of temple-sei-vices, which would be the imagery most familiar to the proplietand his hearers at the time. The minute ])articularizing of details is in accordance with Ezekiel's style, even in describing purely ideal scenes. The old temple embodied in visible forms and rites spiritual truths affecting the people even when absent from it. So this ideal temple is made in tlie absence of the outward temple to serve by description the same purpose of symboli-
7. The two thresholds here seem to be the upiier and the lower. 1. chamber—These chambers were for the use of the Levites who watched at the temple gates; guard' c/i«w6er.s (2 Kings 22.4; 1 Chiton icles 9.26,27); also for depositing utensils and musical instruments in. 9 post*— projecting column-faced fronts of the sides of the doorway, opposite to one another. VZ. space—rather, "the boundary." 16. narrow—latticed. [Henderson.] The ancients had no glass, so they had them latticed, narrow in the interior of the walls, and widening at the exterior. "Made fast," or " firmly fixed in the chambers." [Maueer.] arches—ratlier, " porches." pavement—tesselated mosaic (Esther 1.6). chambers—serving as lo'lgings for the priests on duty in the temple, and as receptacles of the tithes of salt, wine and oil. 18. The higher pavement was level with the entrance of the gates, the lower was on either side of the raised pavement thus formed. Whereas Solomon's temple had an outer court open to alterations and even idolatrous innovations (2 Kings 23. II, 12; I Chroncal instruction as the old literal temple did by forms and acts. As in the beginning God promised to be a "sanctuary" (ch. II. 16) to the captives at the Chebar, so now at the close is promised a complete restoration and realization of the theocratic worship and polity under Messiah ill its noblest ideal (of. Jeremiah 31. 38-40). In Revelation
21. 22 "no temple" is seen, as in the perfection of the new dispensation the accidents of place and form are no longer needed to realize to Christians what Ezekiel imparts to Jewish minds by the imagery familiar to them. In Ezekiel's temple holiness-stretches over the entire temple, so that in this there is no longer a distinction between the dill'erent parts, as in the old temple: parts left undeterminate in the latter obtain nowa Divine sanction, so that all arbitrariness is excluded. So that it is to be a perfect manifestation of the love of God to His covenant people icles 20. ,5), in this theire was to be no room for human corruptions. Its compass was exactly defined, 100 cubits ; and the fine pavement implied it was to be trodden only by clean feet (cf. Isaiah :3.5.8). 20-27. The difterent approaches corresponded in plan. In the case of these two other gates, however, no mention is made of a building with thirty chambers such as was found on the east side. Only one was needed, and it was assigned to the east as being the sacred quarter, and that most conveniently situated for the officiating priests. 33. and toward the east —an elliptical expression for "The gate of the inner court was over against the (outer) gate toward the north (just as the inner gate was over against the outer gate) toward the east." 28-37. The inner court and its gates, according to these measures viz., the measures of the outer gate. The figure and proportions of the inner answered (chs. 40.-43. 12) ; and from it, as from a new centre of religious life, there gushes forth the fulness of blessings to tliem, and so to all people(ch. 47). [Fairbairn and HavEiiNiCK.] The temple built at the return from Babylon can only very partially have realized the model here given. The law is seemingly opposed to the gospel (Matthew .). 21, 22, 27, 28, 3:3, 34). It is not really so (cf. Matthew
5.17, 18; Romans 3.31; Galatians 3.21, 22). It is true Christ's sacrifice superseded the law sacrifices (Hebrews
H). 12-18). Israel's province may hereafter be to show the essential identity, even in the minute details of the temple sacrifices, between the law and gospel (Romans 10. 8). The ideal of the theocratic temple will then first be realized. 1. begiiming of the year—the ecclesiastical year, the first month of which was Nlsan. the city . . . thither —Jerusalem, the centre to which all the prophet's thoughts tended. 2. -visions of Go«l—Divinely-sent visions, very highmowiitaln—Moriah, very high, as compared with the plains of Babylon, still more so as to its moral elevation to the outer. 30. This verse is omitted in LXX., the Vatican MS. and others. The dimensions here of the inner gate do not correspond to the outer, though v. 28 asserts that they do. Havernick, retaining the verse, understands it of another porch looking inwards towards the temple, arches—the porch. [F'airbairn.] The columns on which the arches rest. [Henderson.] 31. eight steps —the outer porch had only seven (v. 26). 37. posts IjXX. and Vulgate read, " the porch," which answers better to v. 31 (ch. 17. 22; 20. 40). hy which—Ezekiel coming from the north is set down (as the i/cbro;; for " upon" may be truHSlaled) Mount Moriah, and sees the city-like frame of the temple stretching southuxcrd. In v.3, " God brings him thither," i. e., close up to it, so as to inspect it minutely (cf. Revelation 21.10). In this (dosing vision, as in the opening one of the book, the Divine hand is laid on the prophet, and he is borne away in the visions of God. But the scene there was by the Chebar, Jehovah having forsaken Jerusalem ; now it is the mountain of God, Jehovah having returned thither; there, the vision was calculated to inspire terror; here, hope and assurance. 3. mnn—The Old Testament manifestations of heavenly beings as men prepared men's minds for the coming incarnation, brass —resplendent, line—used forlonger measurements (Zechariah 2. 1). reed—used in measuring houses (Revelation
34. "The arches " or "porch." [Maurer.] 38. chaml>er8. . . entries lit., a chambeiand its door, by the posts t. e., at or close bij the posts or columns, where they washed the burnt offering—this does not apply to all the gates but only to the north gate. For Leviticus 1.11 directs the sacrifices to be killed north of the altar; and ch. 8.5, calls the north gate, "the gate of the altar." And i'. 40 particularly mentions the north gate. 43. hooks cooking apparatus for cooking the flesh of the sacrifices that fell to the priests. The hooks were " fastened" in the walls within the apartment, to hang the meat from, so as to roast it. The Hct>reiv comes from a root " fixed" or "placed." 44. the chambers of the singers two\n number, as proved by what follows : " and their prospect (t. e., the prospect of one) was toward the south, (and) one toward the north." So .LXX. 46. Zadok—lineally de- .scended from Aaron ; he had the high priesthood conferred on him by Solomon, who had set aside the family of Ithamar because of the part which Abiathar had taken in the rebellion of Adonijah (1 Kings 1.7; 2.20,27). 47. court , , , an hundred cubits . . . four square—not to
21. lo). It marked the straightness of the walls. 5. Measures were mostly taken from the human body. The greater cubit, the length from the elbow to the end of the mid<lle finger, a little more than two feet: e.xceeding theordinary cubit (from the elbow to the wrist)by an hand-breath, i. e., twenty-one inches in all. Cf. ch. 43. 13, with ch. 40. 5. The jv(Zm was the full breadth of the hand, three and a half liK'hes. breadth of the building-1. e., the l)Oundary wall. The iinperfectif)iis in the old temple's Ijonndnry wall were to have no place here. The buildings attached
C14
Tilt Chambers of the Temph. EZEKIEL XLI—XLIII. The Chunihert of the. Priest*
The interior of the temple slands empty, walling for HIb entrance to fill it witli His glory (ch. 4.3. 1-1-2). It is the same temple, but the courts of it liave become ditl'erent to accommodate a more numerous people. The entire compass of the temple mount lias become a holy of holies be confounded with the inner court, or court of Israel, which was open to all who had sacrifices to brina, and went round the three sides of the sacred territory 100 cubits broad. This court was 100 cubits square, and had the altar in it, in front of the temple. It was the court of the (ch. 43. 12). l;i-15. Sum of the measures of the temple, and of the buildings behind and on the side of it. 15. galleries—terrace buildings. On the west or back of the temple, there was a separate place occupied by buildings of tlie same external dimensions as the temple, i.e., one hundred cubits square in the entire compass. [Faikbairn.J 16. covered—being tlie highest windows they were "covered " from the view below. Or else "covered" with lattice-work. 17. by measure—measurements (were taken). [Fairbairn.] iJI. appearance of the one as the appearance of the oilier—tlie appearance of the sanctuary or holy of liolics wa,s similar to that of the temple. They dilteied only in magnitude. 23. table priests, and hence is connected with those who had charge of the altar and the music. The description here is brief, as the things connected with this portion were from the first divinely regulated. 48, 49. These two verses belong to ch. 41., which treats of the temple itself, twenty . : . eleven c«ibits—in Solomon's templed Kings 6. 3) " twenty. . . fen cubits." The breadth perhaps was ten and a half; 1 Kings 6.3, designates the number by the leaser next round number, " ten ;" Ezekiel here, by the laryer number, "eleven." [Menochius.] LXX. read " twelve." he hmngUt me by the steps—they were ten in number
CHAPTER XLI.
. . . before the iHird—the altar of incense (cl). 44.16); at it, not at the table of shewbread, the priests daily ministered. It stood in front of the veil, and is therefore said to be " liefore the Lord." It is called a table, as being that at which tlie Lord will take delight in His people, !i,s at a feast. Hence its dimensions are larger than that of old—three cubits high, two broad, instead of two and one. SJ5. thick planks—a thick-plauk work at tlie threshold.
Ver. l-2fi. The Chambers and Ornaments of the Temple. 1. tabernacle—as in the measurement of the outer porch he had pointed to Solomon's temple; so here in the edifice itself, he points to the old tabernacle, which being eight boards in breadth {each one and a half cubits broad) would make in all twelve cubits, as liere. Internally it was only ten cubits. 3. length thereof—viz., of the holy place. [Fairbairn.] 3. inward—towards the most holy place. 4. thereof—of the holy of holies, before the temple—t. e„ before, or in front of tlie most holy place (so " temple" is used in 1 Kings 6.3). The angel went in and measured it, whilst Ezekiel stood In front, in the only part of the temple accessible to him. The dimensions of the two apartments are the same as in Solomon's temple, since being fixed originally bj' God, they are regarded as finally determined. 5. side chamber—the sinijular used collectively for the plural. These chambers were appendages attached to the outside of the temple, on the west, north and south ; for on the east side, the principal entrance, there were no chambers. The narrowness of the chambers was in order that the beams be supported witliout needing pillars. The plan is similar to that of the hall at Koyunjik, a large central hall, called the oracle, witli smaller rooms built round it. 6. might . . . hold, b«t
CHAPTER XLII. Ver. 1-20. Chambers of the Priests: Measurements OF THE Temple. 'Z. Before flie length of an hundred cubits— 1. e.. Before "the separate place," which was that length (ch. 41. 13). He had before spoken of chambers for the official ing priests on tlie north and south gates of the inner court (ch. 40. 44—10). He iiovj returns to take a more exact view of them. 5. sliorter— i. e., the building became narrower as it rose in lu ight. Tiie chambers were many: so " in my Father's house are many mansions " (John 14.
2); and besides these there was much "room" still left (cf. Luke 14. 22i. Thechambers, though private, were near the temple. Prayer in our chambers is to prepare us for public devotions, and to help us in improving them. 16. five hundred reeds—LXX. substitute "cubits" fof "reeds," to escape the immense compass assigned to the whole, viz., a square of 500 rods or 3000 cubits (two'feet each; ch. 40. 5), in all a square of one and one-seventh miles. I.e., more than all ancient Jerusalem; also, there. . . not hold in . . . wall of the house—1 Kings 6. 6, tells us there were rests made in the walls of the temple for supports to the side-chambers; but the temple walls did not thereby become part of this side building; they stood separate from it. "They entered," viz., the beams of the chambers, which were three-storied, and thirty in consecutive order, entered into the wall, i. e., were made to lean on rests projecting from the wall. 7. the breadth ... so increased from the lowest ... to the highest is much space tlius left unappropriated. Fairbairn rightly supports Engli-ih Version, which agrees with the Hebrew. The vast extent is another feature marking the ideal character of the temple. It symbolizes the great enlargement of the kingdom of God, when Jehovah-Messiah shall reign at Jerusalem, and from thence to the ends of the earth (Isaiah 2.2-4; Jeremiah 3. 17; Romans i. e.,,the breadth of the internal space above was greater than that below. 8. foundations . . . six . . . cubits—
11. 12, 15). 20. wall . . . separation between . . . sanctuary and . . . profane—no longer shall the wall of partition be to separate the Jew and the Gentile (Ephesians
the sub-structure, on which the foundations rested, was a full reed of six cubits, great lit., to tlie extremity or root, viz., of the hand. [Henderson.] "To the joining," or point, where the foundation of one chamber ceased and another began. [Fairbaien.] 9. that which was left—there was an unoccupied place within chambers that l)elonged to the house. The buildings in this unoccupied place, west of the temple, and so much resembling
2. 14), but to separate the sacred from the profane. The lowuess of it renders it unfit for the purpose of defence (tlie object of tlie wall. Revelation 21. 12). But its square form (as in the city, Revelation 21. 16) is the emblem of the kingdom that cannot be shaken (Hebrews 12. 28), resting on prophets and apostles, Jesus Christ being the chief corner-stone. it in size, imply that no place was to be left which was to be held, as of old, not sacred. Manasseh (2 Kings 23. 11) had abused these "suburbs of the temple" to keeping horses sacred to the sun. All excuse for such abominations was henceforth to be taken away, the Lord claiming every space, and tilling up this also with sacred erections. [Fairbairn.] 10. thechambers—i.e., of the priests in the court: between these and the side-chambers was the wideness, &c. Whilst long details are given as to the chambers, &o., no mention is made of the ark of the covenant. Fairbairn thus interprets this : In future there was to be a perfect conformity to the Divine idea, such as there had not been before. The dwellings of His people should all become true sanctuaries of piety. Jehovah Himself, In the full display of the Divine Shekinah, shall come in CHAPTER XLIII.
Ver. 1-27. Jehovah's Return to the Temple. Every thing was now ready for His reception. As the Shekinah-glory was the peculiar distinction of the old temple, so It was to be in the new in a degree as much more trausceiidout as the proportions of the new exceeded those of the old. The fai't that the Shekinah-glory was not in the second temple proves that it cannot be that temple which is meant in the prophecy. 3. the way of the east-the way whereby the glory had departed (ch. 11.
22,2.1), and rested on Mount Olivet (cf. Zechariah 14.4), hU voice . . . like . . . many waters—So English Version tljs rojinof the ark of the covenant (Jeremiah 3. 16, 17).
6J5
T7ic Prophet ExJtorieth lo Repentance. EZEKIEL XLIV. Ordinances for the Prince and Prie»l»,
29. 37). 27. I will accept you—(Cli. 20. 40, 41 ; Romans 12, 1; 1 Peter 2. 5.) CHAPTER XLIV. rightly, as cli. 1. 21, "voice of the Almighty;" Revelation 1.
15; 1 1. 2, inove. Not as Fairbaikn translates, " its noise." rardt liis sloi->-—(Revelation 18. 1.) 3. when 1 came to destroy tUe city—i. e., to pronounce God's word for Its dfstiaolion. So completely did the prophets identify Ihenisilves with Him in whose name they spake. 6.
Ver. 1-31. Ordinances for the Prince and Tirit PRIEST.S. 2. shut . . . not be opened—(Job 12. 14; Isaiah tl»e man—who had been measuring the buildings (ch. 40.
3). 7. t!»e place i.e., behold the place of my throne, Ac. —the place on which your thoughts have so much dwelt (Isaiah 2. 1-3; Jeremiah 3. 17 ; Zechariah 14.16-20; Malachi
22. 22; Revelation 3. 7.) "Shut" to the people (Exodus 19.
21, '22), but open to " the prince" {v. 3), he holding the place of God in political concerns, as the priests do in spiritual. As a mark of respect to an Eastern monarch, the gate by which he enters is thenceforth shut to all otlier persons
3.1). God from the first claimed to l)e their King polit- 'fally as well as religiously : and had resisted their wish to liavea human king, as implying a rejection of Him as (cf. Exodus 19. 24). 3. the prince—not King Messiah, as He never would offer a burnt offering for Himself, as the prince is to do (ch. 46. 4). The prince must mean tlie civil ruler under Messiah. His connection with the east gate (by which the Lord had returned to His temple) implies, I 'le proper Head of the state. Even wlion He yielded to "lieir wish, it was with a protest again*'*^ their king ruling except as His vicegerent. When Messiah shall reign at Jerusalem, He sliall realize then first the original idea of the theocracy, with its at once Divine and liuman king reigning in righteousness over a people all rigliteous (v. 12; Jsaiah 52. 1; .54. 13; 60. 21). I will dwell in the midst . . . for ever—(Hevelation 21.3.) 9. carcasses of their kings —It is supposed that some of their idolatrous kings were buried within tlic bounds of Solomon's temple. [Henderson.] llatlier, "the carcasses of their idols," here called " kings, tliat, as ruling under God, he is to stand in a place of peculiar nearness to God. He represents Messiali, wlio entered lieaven, the true sanctuary, by a way that none other could, viz., by His own holiness; all others must enter as sinners by faith in His blood, through grace, eat bread before the Lord—a custom connected with sacrifices (Genesis 31. 54; Exodus IS. 12; 24. 11 ; 1 t'orinthians 10.
' as liaving had lordship over them In past times
18). 4, &c. Directions as to the priests. Their acts of desecration are attributed to "the house of Israel" (i'. 6, 7), as the sins of the priesthood and of the people acted and reacted on one another; " like people, like priest" (Jeremiah 5. 31 ; Hosea 4. 9). 7. uncircuractsrd in Iieartr— Israelites circumcised outwardly, but wanting the true circumcision of the lieart (Deuteronomy 10. 16; Acts 7. 51). nncircuracised in ilesli—not having even the outward badge of the covenant people. 8. keepers . . . for yourselves— such as yourselves thought fit, not such as I approve of. Or else, "Ye have not yourselves kept the charge of my hol.v things, but have set others as keepers of my charge in my sanctuary for yourselves.' [Mavrer.] 10, 11. I.cvitcs . . . sliall . . . bear (1112., the punishment of) their iniquity . . . Yet they shall be ministers—So Mark, a Levite, nephew of Barnabas (Acts 4. 36), was punished by Paul for losing an opportunity of bearing the cross of Christ, and yet was afterwards admitted into his friendship again, and showed his zeal (Acts 13, 13; 15.87; Colossians 4. 10; 2 Timothy 4. 11). One may be a believer, and that too in a distinguished place, and yet lose some special honour—be acknowledged as pious, yet be excluded from some dignity. [Bengel.] charge at tl»e gates-Belter to be "a doorkeeper in the house of God, than to dwell in the tents of wickedness" (Psalm 84. 10). Though standing as a mere doorkeeper, it is in the house of God, which hath foundations; whereas he who dwells with the wicked, dwells in but shifting teiils. 15. Zad«jk—The priests of the line of Ithaniar were to be discharged from ministrations in the temple, because of their corruptions, following in the steps of Eli's sons, against whom the same denunciation was uttered (1 Samuel 2. 32. 3.j). Zadok, according to his name, which means rigl Ueovs, and his (iaiall 26. 13); but lienceforth Jehovah, alone tlieir rightful lord, sliall be their king, and the idols that had beeu their " kfngs " would appear but as "carcasses." Heuce these defunct kings are associated with the "high places'' in v. 7. [Faimbairn.] Leviticus 26.30; Jeremiah l(i. IX, confirm this. Manasses had built altars in tlie courts of tlie temple to the host of heaven (2 Kings 21. 5; Zi. 6). 10. show the honse . . . that they may be ashatiicd of their iniquities—When the spirituality of the C'liristi.an scheme is shown to men by the Holy Ghost, it makes them " asliamed of their iniquities." Vi. whole. . . most holy—This superlative, wliich had been used oxclusively of the holy of holies (Exodus 20. 31), was now to characterize tlie entire building. This all-pervading sanctity was to be "the law of the (whole) house," as distinguished from the Levitical law, which confined the peculi ir sanctity to a single apartment of it. 13-37. As lo tile altar of burnt oflering, which was the appointed means of access to God. 15. Altar Hebrew, "Harel," t. e., mount of God; denoting the high security to be imparled by it to the restored Israel. It was a high place, but a higli place of God, not of idols, from the altar lit., "the lion of God," Arieil (in Jsaiali 29. 1, "Ariel" is applied to Jerusjilem). Menochitjs supposes that on it four animals were carved ; the lion perhaps was the uppermost, wlienee tlie horns were made to issue. Gesenius regards the two words as expressing the hearth or yireyjtace of the altar. 10. sqnare in the four squares—square on the four sides of its sijuares. [Fairbairn.] 17. settle —ledge. [Fairbairn.] stairs— rather, "the ascent," as "steps" up to God's altar were forbidden in Exodus 20. 26. 18-27. The sacrifices here are not mere commemorative, but jiropitiatory ones. The expressions, "blood" (d. 18), and "for a sin offering" (u. 19, 21, 22), prove tiiis. In the line, were to succeed (1 Kings 2. 35; 1 Chronicles 2-1. 3), as they did not take part in tlie general apo.stasy to the same degree, and perhaps [Faiiibaiiin] tlic prophet, referring to tln'ir original slate, speaks of them as thc.v appeared when first chosen to the office. 17. linen—symbolical of purity. Wool soon induces perspiration in the sultry East, and so becomes xnicleanly. 18. bonnets—turbans. 19. not sanctify the people with tlteir garments—f 12., those peculiarly priesll.v vestments in which they mini.stered in tlie sanctuary. 20. Neitlier . . . sikave . . . heads—as mourners do (Leviticus 21. 1-5). The worshippers of the Fjyptian idols Serapis and Isis shaved their lieads; another reason wliy .lehovah's priests are not to do so. nor sut Tcr . . . lacks to grow long—as the luxurious, barbarians, and soldiei-s in warfare did. [.Ieko.me.) 21. Neiniier . . . Avlne—lest tlie holy enthusiasm of their devotion should be mistaken for inebriation, as in Peter's ease (Acts 2. 13, 15, IS). 28, I am their inlteritunce (Numbers 18.20; Deuteronomy 10.9; IS. 1; Joshua 13. 14,;«.) 30. give . . . priest tlie <lrst . , . that he nkay cause tU* l>lc Kslng to rest^—(Proverbs 'A. 9, 10; Jlalachl 3. 10.) literal souse they can only apiily to the second temple. Under llie Chrislian dispensation they would directly oppose tlie doctrine taugiit in Hebrews 10. 1-18, viz., that Christ has by one of Tcring forever atoned for sin. However, it is posfible that they might exist with a retro-rpective reference to Clirist's sufft rings, as tlie Levitical sacrifices had a prosjiective reference to them; not propitiatory in themselves, hut menujrials to keep up the remembrance ef His propitiatory sufferings, which form the foundation of His kiiig<lom, lest tliey should be lost sight of in the glory of that kingdom. [Ije Burgh.] The particularity of tlie (lii ections make it unlikely that tliey are to be unflerstood in a merely vague spiritual sense. >iO. cleanse —lit., initke expidlim for. HI. linru it . . . wKlkont the (.anc'tiiiiry—(Hebrews 13.11.) !4B. consecrate themselves
—lit., Jill tlieir hands, viz., with olfcrings; referring to the jnode of consecrating a priest (Exodus 29. 24, ;io). )40. jsev<-n days—referring to the original directions of Moses for seven ilays' purlllcatiou services of the altar (Exodus til 6
TTle Allotment of the 'Land. EZEKIEL XLV—XLVII. Ordinances for (he Prince, etc. but "stand by the post" (cf. 1 Kings 8. 11, 22, Solomon standing before the altar of the Lord in the presence of the congregation ; also 2 Kings 11. 14 ; 23. 3, "by a pillar:'' the customary place), the court within belonging exclusively to the priests. There, as representative of tlie people, in a peculiarly near relation to God, he is to present his offerings to Jehovah, whilst at a greater distance, the people are to stand worshipping at the outer gMte of the same entrance. The offerings on sabbaths are larger than those of the Mosaic law, to imply that the v/orship of God
CHAPTER XLV.
Ver. 1-25. Allotmp;nt of the Land for the SanctuAFY, THE City, and the Prince. 1. offer an oblation— —from a Hebrew voot to heave or raise; because when anything wa.s ottered to Goil, the offerer raised the hand. The special territorial division tor the tribes is given in ch. 47.,
48. Onl3^ Jehovah's portion is here subdivided into its three parts: (1) that for the sanctuary (v. 2, 3); (2) that for tlie priests {v. i) \ (S) that for tlie Levltes {v. 5). Cf. ch. 48.
8-13. five and twenty thousand reeds, &c.—so English Version riglitly fills the ellipsis (cf. Note, ch. 42. 16). Hence "cubits" are mentioned in u. 2, not here, implying that is to be conducted by the prince and people in a more munificent spirit of self-sacrificing liberalily than formerly. 9. The worshippers were on the great feasts to pass from one side to the other, through 1 he loniple courts, in order that, in such a throng as should attend the festivals, the ingress and egress should be the more unimpeded, those going out not being in the way of those coming in. 10. prince In tUe inl<1st^—not isolated as at other times, but joining the great throng of worshippers, at their head, after the example of David (Psalm 42. 4, "I had gone with the multitude ... to the house of God, with the voice of joy and praise, with a multitude that kept holy day"); the highest in rank animating the devotions of the rest by his presence and example. 13-15. Not only is he to perform offlcialacis of worship on holy days and fe;ists, but in "voluntary" offerings daily he is there (done cuhlls are meant. Taking each reed at twelve feet, the area of the whole would be a square of sixty m les on each side. The whole forming a square betc-xens the settled stability of the community and the harm >ny of all classes. "The holy portion of the Lord" iv.
1) lomprised the whole length, and only two-fifths of the breadth. The outer territory in its distribution harmonizes with the inner and more sacred arrangements of the sand uary. No room is to be given for ojypression (see v. 8), all having ample provision made for their wants and comforts. All will mutually co-operate without constraint or contention. 7. The prince's possession is to consist of two halves, one on the west, the other on the east, of the sacred territory. The prince, as head of the holy community, stands In closest connection with the sanctuary to show his individual zeal, surpassing all his people in liberality, and so setting them a princely example. IBhis possession, therefore, on both sides must adjoin that which was peculiarly the Lord's. [Fairbairn.] 13. The standard weights were lost when the Chaldeans destroyed the teinple. The threefold enumeration of shekels, twen-
IS. The prince's possession is to be inalienable, and any portion given to a servant is to revert to his sons at the year of jubilee, that he may have no temptation to spoil his people of their inheritance, as formerly (cf. Ahab and Naboth, 1 Kings 21). The mention of tlie year of jubilee implies that there is something literal meant, besides the spiritual sense. The Jubilee year was restored after the captivity. [Josepiius, Antiquities, 14. 10, 6; 1 Maccabees 6. ty, twenty-five, fifteen, probably refers to coins of different value, representing respectively so many shekels, the three collectively making Op a maneh. By weighing these together against the maneh, a test was afforded whether they severally had their proper weight: sixty shok Qls in all, containing one coin a fourth of the whole
49.] Perhaps.it will be i-estored under Messiah's coming reign. Cf. Lsaiah 01. 2, 3, where "the acceptable year of the Lord" is closely connected with the comforting of the mourners in Zion, and "the day of vengeance" on Zion's (fifteen sliekels), another a tliird (twenty shekels), another a third and a twelfth (twenty-five shekels). [Menochius.] LXX. read, "/?/,'^ shekels shall be your maneh." 13-15. In these oljlations there is a progression as to the relation between the kind and the quantity: of the corn, the sixth of a tenth, *. e.,a sixtieth part of the quantity specified; of the oil, the tenth of a tenth, t. e., an hundredth part; and of the tiock, one from every 200. 18. The year is to begin with a consecration service, not mentioned under the Levitical law; but an earnest of it is given in the feast of dedication of tiie second temple, which celebrated its purification by .Judas Maccabeus, after its defilement by Antiochus. 30. for Kim that is simple—for sins of ignorance (Leviticus 4. 2, 13, 27). 31. As a new solemnity, the feast of consecration is to prepare for the passover, so the passover itself is to have different sacrifoes. The mention of the prince's sons is another argument against Messiah being meant by "the prince."
19-34:. Due regard is to be had for the sanctity of the officiating priests' food, by cooking-courts being provided close to their chambers. One set of apartments for cooking was to be at the corners of the inner court, reserved for the flesh of the sin offerings, to be eaten only by the priests whose perquisite it was (Leviticus 6. 25; 7.7), before coming forth to mingle again with thepcople; another set at the corners of the ouer court, for cooking the flesh of the peace offerings, of which the people partook along with the priests. All this implies that no longer are the common and unclean to be confounded with tlie sacred and divine, but that in even the least things, as eating and drinking, the glory of God is to be the aim (1 Corinthians 10. 31). 33. courts joined—Faikbairn translates, "roofed" or "vaulted." But these cooking apartments seem to have been uncovered, to' let the srnoke and smell fices from those of the Mosaic law. Instead of one ram and seven lambs for the daily burnt offering, there are to be seven bullocks and seven rams. So also whereas the feast of tabernacles had its own offerings, which diminished as the days of the feast advanced, here the same are appointed as on the passover. Thns it is implied, that the letter of the law is to give place to its spirit, those outward rites of Judaism having no intrinsic ef Hcacy,but symbolizing the spiritual truths of Messiah's kingdom, of the meat the more easily pass away. They were "joined" or "attached" to the walls of the courts at the corners of the latter. [Menochius.] 33. boiling-places —boilers, under the rows—at the foot of the rows, i.e., in the lowest part of the wall, were the places for boiling made. af? for instance the perfect holiness which is to character-
CHAPTER XLVII. ize it. Cf. 1 Corinthians 5. 7, 8, as to our spiritual " passo\-er," wherein, at the Lord's supper, we feed on Christ by Ver. 1-23. Vision of the TEMPiiS Waters. Border3 and Divi.sion of the Land. The happy fruit to the earth at large of God's dwelling with Israel in holy fellowship is, that the blessing is no longer restricted to the one people and locality, but is to be diffused with comprehensive catholicity through the whole world. So the plant from the cedar of Lebanon is represented faith, accompanied with "the unleavened bread of sincerity and truth." Literal ordinances, though not slavishly bound to the letter of the law, will set forth the catholic and eternal verities of Messiah's kingdom.
CHAPTER XLVI. as gathering umler its shelter "all fowl of every wing"
Ver. 1-21. Co.vtintjation OF the Ordinances for the Frinck and for the People in their Worship. 3. The prince is to go through the east gate without (open on the Babbalh only, to mark its peculiar sanctity) to the entrance of the gate of the inner court ; he is to go no further, (ch. 17. 23). Even the desert places of the earth shall be made fruitful by the healing waters of the gospel (cf. Isaiah 35. I). 1. waters-so Revelation 22. 1, represent* " the water of life as proceeding out of the throne of God
The Virlue of the Holy Waters. EZEKIEL XLVIII. ITie Division. of the Land by Lai. and of the Lamb." His throne was set up in tlie temple at Jerusalem (ch. 43. 7). Thence it is to flow over llie earth (Joel 3.18; Zechariah 13.1; 14.8). Messiah is the temple and the door; from His pierced side flow the living waters, ever increasing, both in the individual believer and in the heart. The fountains In the vicinity of Morlah suggested the image here. The waters flow eastward, i.e., towards the Kedron, and thence towards the Jordan, and so along the Ghor into tlie Dead Sea. The main point in thepicture is the rapid augmentation from a petty stream into a mighty river, not by the influx of side-streams, but by its own self-supply from the sacred miraculous source in tlie temple. [Henderson.] (Cf. Psalm 36. 8, 9 ; -16. 4 ; Isaiah 11. 9 ; Habakkuk 2. 14.) Searching into the things of God, we And some easy to understand, as the water up to the ankles ; others more diftlcult, which require a deeper search, as the waters up to the knees or loins; others beyond our reach, of whicli we can only adore the depth (Romans 11. 33). The healing ot the waters of the Dead Sea here answers to "there shall be no more curse" (Revelation 22.3"; cf. Zechariah 14. 11). 7. trets—not merely one tree of life as in Paradise (Genesis exceeding In number, the tree of life In Eden (Revelation
2. 7; 22. 2, 14). leaf . . . not lade—expr'»^si ng not only the unfailing character of the heavenly medicine of the tree of life, l)ut also that the graces of the believer (as a tree of righteousness), which are the leaves, and his deeds, which are the fruits that flow from those graces, are immortal (Psalm 1.3; Jeremiah 17.8; Matthew 10. 42; 1 Coi-- inthi.ins 15.58). new fruit— lit., first Unys, or first-fruit. They are still, each month afresh, as it were, yielding their first-fruit. [Fairbairn.] The first-born ot a, Unn, in Hebrew idiom, means the chie/est. As Job 18. 1.!," the first-born of death," i. e., the most fatal death. 13. 'J'he redivision of the land : the boundaries. The latter are substantially the same as tliose given by Moses in Numbers 34. they liere begin with the north, but in Numbers 34. tliey begin witli tlie south. It is only Canaan proper, exclusive of the possession of the two and a half tribes beyond Jordan, that is here divided. Joseph . . . two portionsaccording to the original promise of Jacob (Genesis 48. 5, 22). Joseph's sons were given the birth-right forfeited by Reuben the first-born (1 Chronicles 5. 1). Therefore the former is here put first. His tivo sons having distinct portions make up the whole number twelve portions, as he had just before specified " twelve tribes of Israel ;" for Levi had no separate inheritance, so that he is not reckoned in the. twelve. 15. Zedad—on the north boundary of Canaan. IG. Hamatli—as Israel was a separate people, so their land was a separate land. On no scene could the sacred history have been so well transacted as on it. On the east was the sandy desert. On the north and south, mountains. On the west, an inhospitable sea-shore. But 2), but many: to supply immortal food and medicine to the people of God, who themselves also become " trees of righteousness" (Isaiah 61.3) planted by the waters, and (Psalm 1. 3) bearing fruit unto holiness. 8. the desert—or plain, HKbrew " Arabah" (Deuteronomy 3. 17; 4. 49; Joshua
3. 16\ which is the name still given to the valley of the Jordan and the plain south of the Dead Sea, and extending to the Elanitic gulf of the Red Sea. tUe sea—the Dead
Sea. " The sea" noted as covering with its waters the guilty cities the plain, Sodom and Gomorrah. In its bituminous waters no vegetable or animal life is said to be found. But now death is to give place to life in Judea, and throughout the world, as symbolized by the healing of these death-pervaded waters covering the doomed it was not always to be a separate laud. Between the parallel ranges of Lebanon is the long valley of EI-Bekaa, leading to "tlie entering in of Hamatli" on the Orontes, in the Syrian frontier. Roman roads, and the harbour made at Cresarea, opened outdoors through which the gospel should go from it to all lauds. So in the l.ast days, when all shall flock to Jerusalem as the religious centre of the world. Berothah—a city in .Syria conquered by David (2 Samuel 8. 8) ; meaning ivells. Hazar-Iiatticon— meaning "the middle village." Hanran — a tract ia Syria, south of Damascus; Auranitis. 17. Hazar-ennn— a town in the nortli of Canaan, meaning "village of tbuntains." 18. east sea—the Dead Sea. The border is to go down straight to it by the valley of the Jordan. .So Numbers 34. 11, 12. 19. Tartiar—not Tadmor In the desert, but Tamar, the last town of Judea, by the Dead Sea. Meaning "palm-tree;" so called from palm-trees abounding near it. iJJ. to the strangers—It is altogether unprecedented under the old covenant, that "strangers" should have " inheritance" among the tribes. Tiiere would not be locally room within Canaan for more than the tribes. The literal sense must therefore be modified, as expressing that Gentiles are not to be excluded from settling among the covenant people, and that spiritually their privileges are not to be less than those of Israel (Romans cities. Cf. as to " the sea" in general, regarded as a symbol of the troubled powers of nature, disordered by the fall, lienceforth to rage no more, Revelation 21. 1. 9. rivers—in Hebrew, "two rivers." Hence Hebrew expositors think that the waters from the temple were divided Into two branches, the one emptying itself into the eastorn or Dead Sea, the other into the western or Mediterranean. So Zechariah 14.8. However, though this probal)ly is covertly implied in the Hebrew dual, the flowing of the waters into the Dead Sea only is expressed. Cf.
V. 8, " waters . . . healed," which can apply only to it, not to the Mediterranean: also u. 10, "fish as the fish of the great sea;" the Dead Sea, when healed, containing fish, as the Mediterranean does. 10. En-gedl . . . Kn-eglnlin — En-gedi (meaning "fountain of the kid"), anciently, Haza/.oii-Tamar, now Ain-Jldy; west of the Dead Sea; David's place of refuge from Saul. En-eglaim means "fountain of two calves," on the confines of Moab, over against En-gedi, and near where Jordan enters the Dead Sea (Isaiah 15. K). These two limits are fixed on, to comprise between them the whole Dead Sea. flsU . . . accord-
10. 12; Galatians 3. '28; Ephesians 3. 6; Colossians 3. 11; Revelations 7. 9, 10). Still, " sojourneth," lu v. 23, Implies that in Canaan, tlie covenant-people are regarded as at home, the strangers as settlers, liig to their kinds Jerome quotes an ancient theory that "there are 153 kinds of fishes," all of which were taken by the apostles (John 21. 11), and not one remained uncaptured; signifying that both the noble and baseborn, the rich and the poor, and every class, are being 'drawn out of the sea of the world to salvation. Cf. Matthew It. 47, the gospel net; the apostles being fishermen, at first literally, afterwards spiritually (Matthew 4. 19). 11. marshes—marshy places. Tlie region is known to have CHAPTER XLVIII.
Ver. 1-35. Allotment of the Land to the .sevekaj; Tribes. 1. Dan—The lands are divided into portions of ideal exactness, running alongside of eacli other, the whole breadth from west to east, standing in a common relation sui-li pits and marshes. The Arabs take tlie salt collected by evaporation in these pits for theirownuse, and thatof their flocks, not be healed—those not reached by the healing waters of the gospel, tliiough tlieir sloth and earthly-nilndedne.ss, are given over (Revelation 22. 11) to theirown Ijitteinessand barrenness (as"saltness" isoften employed to express, Deuteronomy 29. 23; Psalm 107. 34; Zephaniah 2. 9); an awful example to others in the punishment they suH'er (2 Peter 2. 6). 1!J. Instead of the "vine of Sodom and grai)es of Gomorrah" (Deuteronomy 32. 32), nauseous and unwholesome, trees of life-giving and liferestoring virtue shall bloom similar lu properties to, and to the temple in the centre: seven tribes' portions on the north, five in the smaller division in the south. The portions of the city, the temple, the prince, and the priesthood, are in the middle, not within the boundaries of any tribe, all alike having acoinnion interest In them. Judalj has the place of honour next the centre on the north, Benjamin the corresponding place of honour next the centre on the south; because of the adherence of these two to the temple ordinances and to the house of David for so long, wlien the others deserted them. Dan, on the contrary, so long locally and morally semi-heal Uen
IntroatLclion. DANIEL. JntroJitction. suburbs, profane—t'. e., not strictly sacred as the sacerdotal portions, but applied to secular uses. 24. Benjamin —Cf. Jacob's prophecy (Genesis 49. 27 ; Deuteronomy 33. 12). It alone with Judah had been throughout loyal to the house of David, so its prowess at the "night" of the national history was celeljrated as well as " in the morning." 25. Simeon—omitted in the blessing of Moses in Deuteronomy 33., perhaps because of the Siineonite " prince," wlio at Baal-peor led the Israelites In their idolatrous whoredoms witii Midian (Numbers 25. 14). 2(5. Issachar (Judges 18.). is to have the least honourable place, at the extreme north. For the same reason, St. John (Revelation 7. 5-S) omits Dan altogether. 3. Asher—a tribe of whicli no one of note is mentioned In the Old Testament. In the New Testament one is singled out of it, tlie proplietess Anna. 4. Maiiasseh—the intercourse and unity between the two and a half tribes east of the Jordan, and tlie nine and a half west of it, had been much kept up by the splitting of Manasseli, causing the visits of kinsmen one to the other from both sides of the Jordan. There shall be no need for this in the new order of things. 5. Ephraiin—This tribe, within its two dependent tribes, Manasseh and Benjamin, for upwards of 400 years under Its ancient portion had been on the plain of Esdraelon. Compared (Genesis 49. 14) to "a strong ass crouching between two burdens," i. e., tribute and tillage; never meddling witli wars except in self-defence. 31. jjatts—(Revelation 21. 12, &c.) The twelve gates bear the names of the twelve tribes, to imply that all are regarded as having an interest in it. 35. liordla tliere—Jehovah-Shammah. Not that the city will be called so in mere name, but that the reality will be best expressed by this descriptive title (Jeremiah 3.17; 33. 16; Zechariah 2.10; Revelation 21.3; tlie judges held the pre-eminence. 6, Renben—doomed formerly for incest and instability "not to excel" (Genesis
49. 4). So no distinguished prophet, priest, or king had come from it. Of it were the notorious Dathan and Abiram, the mutineers. A pastoral and Bedouin character marked it and Gad (Judges5. 16). 15-17. The 5000 rods, apportioned to the city out of the 25,000 square, are to be laid f.rc in a square of 4500, with the 250 all around for
THE BOOKOFDANIEL.
INTRODUCTION.
Daniel, i. e., God is my judge; probably of the blood royal (cf. ch. 1. 3, with 1 Chronicles 3. 1, where a son of Damd is named so). Jerusalem may have been his birth-place (though cli. 9. 24, " thy holy city," does not necessarily imply this). He was carried to Babylon among the Hebrew captives brought thither by Nebuchadnezzar at the first deportation In the fourth year of Jehoiakim, As he and his tliree companions are called (ch. 1. 4) "children," he cannot have been more than about twelve years old when put in training, according to Eastern etiquette, to be a courtier (ch. 1. 3, 6). He then received a new name, by which it was usual to mark a cliange ia one's condition (2 Kings 23. 34;
21. 17; Ezra 5. 14; Esther 2. 7), Belteshazzar, i. e.; a prince favoured by Bel. His piety and wisdom were proverbial among his countrymen at an early period; probably owing to that noble proof lie gave of faithfulness, combined with wisdom, in abstaining from the food sent to him from the king's table, as being polluted by the idolatries usual at heatlien banquets (ch. 1. 8-16). Hence Ezekiel's reference to him (Ezekiel 14. 14, 20; 28.3) is precisely of tliat kind we should expect; a coincidence which must be undesigned. Ezekiel refers to him not as arvriter, but as exhibiting a character righteous and wise in discerning secrets, in those circumstances now found In his book, which are earlier than the time when Ezekiel wrote. As Joseph rose in Egypt by interpreting Pharaoh's dreams, so Daniel, by interr preting Nebuchadnezzar's, was promoted to be governor of Babylonia, and president of the Magian priest-caste. Under Evil-merodach, Nebuchadnezzar's successor, as a change of officers often attends the accession of a new king, Daniel seems to have had a lower post, which led him occasionally to be away from Babylon (ch. 8. 2, 27). Again he camo into note when he read the mystic writing of Belsliazzar's doom on the wall on the night of that monarch's impious feast. Beucsus calls the last Babylonian king Nabonidus, and says he was not killed, but had an honourable abode in Carmauia assigned to him, after having surrendered voluntarily in Borsippa. Rawlinson has cleared up the discrepancy from the Nineveh inscription. Belshazzar was joint-king with his father, Evil-merodach or Nabonidus (called Minus in the inscriptions), to whom he was subordinate. He shut himself up in Babylon, whilst the other king took refuge elsewhere, viz.. In Borsippa. Berosus gives the Chaldean account, which suppresses all about Belshazzar, as being to the national dishonour. Had Daniel been a late book, he would no doubt haye taken up the later account of Berosus. If he gave a history difl'ering from that current in Babylonia, the Jews of that region would not have received it as true. Darius the Mede, or Cyaxares II., succeeded and reigned two years. The mention of this monarch's reign, almost unknown to profane history, being eclipsed by the splendour of Cyrus, is an incidental proof that Daniel wrote as a contemporary historian of events which he knew, and criu not borrow from others. In the third year of Cyrus he saw the visions (ch. 10.-12.) relating to his people down to the latest days and the coming resurrection. He must have been about eighty-four years old at this time. Tradition represents Daniel as having died and been buried at Shushan. Though his advanced age did not allow him to be among those who returned to Palestine, yet he never ceased to have his people's interests nearest to his heart (chs. 9. and 10. 12).
Authenticity of the Book of Daniel. Ch. 7. 1, 28; 8. 2; 9. 2; 10. 1, 2; 12. 4, 5, testify that it was composed by Daniel himself. He does not mention himself in the first six chapters, which are histm-ical; for in these it is not the author, but the events which are the prominent point. In the last six, which are prophetical, the author makes himpelf known, for here it was needed, prophecy being a revelation of words to particular men. It holds a third rank In the Hebrew canon: not among the prophets, but in the Haglographa (Chetubim), between Esther and Ezra, books like it relating to the captivity; because he did not strictly belong to those who held exclusively the profession of " propiiets" in the theocracy, but was rather a "seer," having the gift, but not tlie office of prophet. Were the book an interpolated one, it would have been doubtless placed among the prophets. Its present position is a proof of its genuineness, as it was deliberately put in a position different from that where most would expect to find it. Placed between Esther, and Ezra and Nehemiah, it separated the historical books of the time after the captivity. Thus, Daniel was, as Bengel calls him, the politician, chronologer, and historian among the prophets. Tiie Psalms also
inn. DANIEL. Inlroduction. thougli many are prophetical, are ranked with the Haglographa, not with the prophets; and the Revelation of John
Is separated from his Epistles, as Daniel Is fnmi the Old Testament prophets. Instead of writing in the midst of the covenant people, and making them the foreg.round of liis picture, he writes in a heathen eourt, the world-kingdomu occupying tlie foreground, and the kingdom of God, thougli ultimately made the most significant; llie Ijackground, His peculiar position in the heathen court is reflected in his peculiar position in the canon. As the " propliets" in the Old Testament, so the Epistles of the apostles in the New Testament were written Ijy <|j vincly-commissioiied persons for their contemporaries. But Daniel and Jolni were not in immediate contact witli tlie congregation, but isolated and alone with God, the one in a heathen court, the other on a lonely isle (Revelation 1. »). Pokpiiy'EY, tiie assailant of Christianity In the third century, asserted tliat the book of Daniel was a forgery of tiie time of the Maccal)ees, 170^164
B. c, a time when confessedly there were no propliets, written after the events as to Antiochus Epiplianes, wiiicii it professes to foretell; so accurate are the details. A conclusive proof of Daniel's inspiration, if his prophecies can be Bhown to have been before the events. Now we know, from Josephus, that the Jews in Christ's days recognized Daniel as in the cano'n. Zechariah, Ezra, and Nehemiah, centuries before Antiochus, refer to it. Jesus refers to it in His characteristic designation, "Sou of man," Mattliew 24. 30 (Daniel 7. 13) ; also expressly by name, and as a " prophet," In Matthew 24. 15 (cf. Matthew 24. 21, with Daniel 12. 1, &c.); and in the. moment that decided His life (Matthew 2(1. 01) or death, when lliehigh priest adjured him by the living God. Also, in Luke 1. 19-2C, "Gal)riel" is mentioned, whose name occurs nowhere else in Scripture, save ch. 8. 16; 9. 21. Besides the references to it in Revelation, Paul confirms the prophetical part of it, as to the blasphemous king (Daniel 7. 8, 25; 11. 3C), in 1 Corinthians (5. 2; 2 Thcssalonians 2. .3, 4; the narrative part, as to the miraculous deliverances from "the lions" and "the fire," in Hebrews 11. 33, 34. Thus the book is expressly attested by tlie New Testament on the three points made the stumbling-block of neologists the predictions, the narratives of miracles, and the manifestations of angels. An objection has been started to the tinity of the book, viz., that Jesus quotes no part of the first half of Daniel. But Matthew 21. 44 would be an enigma if it were not a reference to the "stone that smote tlie image" (Daniel 2. .34, 35, 44, 45). Thus the New Testament sanctions clis. 2., 3., 6., 7., and 11. The design of the miracles in the heathen courts wliere Daniel was, as of those of Moses in Egypt, was to lead the world-power, which keemcd to lie victorious over the t heoci acy, to see theessential inner superiority of the seemingly fallen kingdom of God to itself, and to show prostrate Israel that the power of God was tlie Bame as of old in Egypt. The first book of Maccabees (cf. 1 Maccabees 1. 24; 9. 27, 40, with Daniel 12. 1; 11. 2G, of I.XX.) refers to Daniel as an accredited book, and even refers to the LXX. Alexandrian version of it. The fact of Daniel having a place in the LXX. shows it was received by the Jews at large prior to the Maccabean times. The LXX. version so arbitrarily deviated from the Hebrew Daniel, that Theodotion's version was substituted for it in the early Christian Church. JosEPllUS (AntiqiiUies, 7. 11, 8) mentions that Alexander the Great had designed to punish the Jews for their fidelity to Darius, but that Jaddua (332 b. c), the high priest, met him at the head of a procession, and averted his wrath by showing him Daniel's prophecy that a Grecian monarch shouUl overthrow Persia. Certain it is, Alexander favoured the Jews, and Josephus' statement gives an explanation of the fact; at least it shows that the Jews In Josephus' days believed that Daniel was extant in Alexander's days, long before the Maccabees. "With Jaddua (high priest from B. c. 341-322) the Old Testament history ends (Neliemiah 12. 11). (The register of the priests and Levites was not written by Nehemiah, who died about 400 b. c, but was inserted with Divine sanction by the collectors of the canon subsequently.) An objection to Daniel's authenticity has been rested on a few Greek words found in it. But these are mostly names of Greek musical instruments, which were imported by Greece from the East, rather tlian vice versa. Some of the words are derived from the common Indo-Germanic stock of both Greek ami Clialdee: lience their appearance in both tongues. And one or two may have come through the Greeks of Asia Minor to the Cliulilee. The fact that from the fourth yerse of the second chapter to the end of the seventh, the language is Chaldee, but the rest Hebrew, is not an argument against, but for, its authenticity. So in Ezra the two languages are found. The work, if that of one author, must have been composed bj' some one in the circumstances of Daniel, i. e., by one familiar with both languages. No native-born Hebrew who had not lived in Chaldea would know Chaldee so well as to use it with tiie same idiomatic ease as his native tongue; the very impurities in Daniel's use of both arc just sucli as were natural to one in his circumstances, but unnatural to one in a later age, or to one not half Hebrew, half Chaldean in residence as Daniel was. Those parts of Daniel wliich concern tlie whole world are mostly Chaldee, then tlie language of the world-empire. So Greek was made the language of the New Testament, wliich wa.s designed for the wliole world. Those affecting the Jews, mostly Hebrew ; and this not so impure as that of Ezekiel. His Clialdee is a mixture of Hebrew and Aramaic. Two predictions alone are enough to prove to us that Daniel was a true piophet.
(1.) That his prophecies reach beyond Antiochus; viz., he foretells the rise of the four great monarchies, Babylon, MedoPersia, Greece, and Rome (the last not being in Daniel's time known beyond the precincts of Italy, or rather of Latium), and tliat no other earthly kingdom would subvert the fourth, but that it would divide into part.s. All this has come to pass. No great earthly monarchy has arisen, though often attempted, as by Charlemagne, Charles V., and Napoleon. (2.) The time of Messiah's advent, as dated from a certain decree, His being cut o£t', and the destruction of the city. " He who denies Daniel's prophecies," says Sir Isaac Newton, " undermines Cliristianity, which is founded on Daniel's prophecies concerning Christ."
Chauactbristics of Daniel. The vision modeof revelation is the exception In other prophets, the rule in Daniel. In Zechariah (1.-6.), who lived after Daniel, the same mode appears, but the other form from the seventh cliapter to the end. The Revelation of St. John alone is perfectly parallel to Daniel, which may be cjilled the tld Testament Apocalypse. In the contents too there is the diCference above noticed, that he views the kingdom of God from the standpoint of the world-kingdoms, the development of which is his great subject. This mode of viewing it was appropriate to his own position in a heathen court, and to the relation of subjection in which the covenant people then stood to the world-jjowers. No longer are single powers of the world incidentally introduced, but the universal monarchies are the chief tlieme, in which the worldly principle, opposed to the kingdom of God, manifests Itself fully. The near and distant are not seen in the same perspective, as by the other prophets, who viewed the whole future from the eschatological point; but in Daniel the historical fZetoiis are given of tliat development of the world-powers which must precede the advent of the kingdom. [Aubeklen.] Significance of the Babylonian Captivity. The exile is the historical basis of Daniel's prophecies, as Daniel Implies in the first chapter, which commences witli the beginning, and ends with the termination, of the captivity (ch. 1. 1, 21; cf. ch. 9. 1, 2). A new stage in the theocracy begins with tlie captivity. Nebuchadnezzar made three intursions inU Judah, The first under Jehoiakim (C06 b. c), in which Daniel was carried away, subjected the theocracy 620
Nebuchadnezzar Besiejes Jerusalem. DANIEL I. 27ie Babylonian Captivity BegifW, to tlio Babylonian world-power. The second (59S B. c.) was tliat in wtiich Jelioiachin and Ezelciel were carried away. The tliirU (588 B. C), in whicii Nebuchadnezzar destroyed Jerusalem and carried away Zedekiah. Originally, Abraham was raised out of the "sea" (Daniel 7. 2; of the nations, as an island holy to God, and his seed chosen as God's mediator of His revelations of love to mankind. Under David and Solomon, the theoci'acy, as opposed to the heathen power, attained its climax in the Old Testament, not only being Independent, but lord of the surrounding nations; so that the period of these two kings was henceforth made the type of the Messianic. But when God's people, instead of resting on Him, seek alliance vitli the world-power, that very power is made the instrument of their chastisement. So Ephraim (722 B. c.) fell by Assyria; and Judah also, drawn into the sphere of the world's movements from the time of Ahaz, who sought Assyrian help (7-10 B. c. ; Isaiali 7.), at last fell by Babylon, and thenceforth has been more or less dependent on. the world-monarchies, and so, til) Messiah, was favoured with no revelations from the time of Malachi, 400 years. Tlius, from the bejinning of the exile, the theocracy, in the strict sense, ceased on earth; the rule of the world-powers superseding it. But God's covenant with Israel remains firm (Romans 11.29); therefore, a period of blessing under Messiah's kingdom is now foretold as about to follow their long chastisement. The exile thus is tlie turning-point in the history of the theocracy, which Roos thus divides: (1.) From Adam to the exodus out of Kgypt.
(2.) From the exodus to the beginning of the Babylonian captivity. (3.) From the captivity to the milU'nnium. (4.) From the millennium to tiie end of the world. The position of Daniel in the Babylonian court was in unison witli the altered relations of the theocrac.y and the world-power, which newrelatlon was to be the theme of his propliei-y Karller prophets, from tlie stand-point of Israel, treated of Israel in its relation to the world-powers ; Daniel, from Babylon, the centre of the then world-power, treats of the world-powers in their relation to Israel. His seventy years' residence in Babylon, and his high official position tliere, gave him an insight into tlie world's politics, fitting him to be the recipient of political revelations ; while his spiritual experiences, gained through Nebuchadnezzar's humiliation, Belshazzar's downfall and the rapid decaj' of the Babylonian empire itself, as well as the miraculous delivei'- ances of himself and his friends (cli. 3.-6.), al Llitted him for regarding things from the spiritual stand-point, fiora which the world's power appears transient, but the glory of God's kingdom eternal. As his political position was the body, the scliool of magicians in which he liad studied for three years (Qh. 1. 4, 5) was the soul; and his mind strong iu faith and nouri.shed by the earlier propliecles (ch. 9. 2), tlie spirit of his prophecy, which only waited for tlie spirit of revelation from above to kindle it. So God fits His organs for their work. Auberlen compares Daniel to Josepii the one at the beginning, the otlier at the end of the Jewish history of revelation; both representatives of God and His people at heathen courts ; Iioth interpreters of the dim presentiments of truth, expressed in God-sent dreams, and therefore raised to honour by the powers of the world: so representing Israel's calling to be a royal priestliood among the nations; and t.vpes of Clirist, the true Israel, and of Israel's destination to be a liglit to lighten the wliole Gentile world, as Romans 11. 12, 1.5 foretells. As Achilles at the beginning, and Alexander at the end, of Grecian history are the mirrors of the whole life of tlie Hellenic people, so Joseph and Daniel of Israel.
Contents of the Book. Historical and biograpliical introduction in the first chapter. Daniel, a captive exile, is representative of his nation in its servitude and exile: while his heavenly insight into dreams, far exceeding tliat of the magi, represents the Divine superiority of the covenant people over their heathen lords. The high dignities, even in the world, which he thei-eby attained, typify tlie giving of the earth-kingdom at last "to the people of the saints of the Most High" (ch. 7. 27). Thus Daniel's personal history Is the typical foundation of his prophecy. The propliets had to experience in themselves, and in their age, something of what they foretold about future times ; .iust as David felt much of Christ's sufterings in his own person (cf. Hosea 1. 2-9, 10, 11; 2. 3). So Jonah 1., &c. [Roos.] Hence bio graphical notices of Daniel and his friends are inserted among his prophecies. Chs. 2.-12 contain the substance of the book, and consist of two parts. Tlie first, viz., chs. 2.-7., represent the development of the world-powers, viewed from a historical point. The second, chs. 8.-12., tlieir development in relation to Israel, especially in the future preceding Christ's first advent, foretold in the ninth chapter. But prophecy looks beyond the Immediate future to the complete fulfilment in the last days, since the individual parts in the organic history of salvation cannot be understood except In connection with the whole. Also Israel looked forward to the Messianic time, not only for spiritual salvation, but also for the visible restoration of the kingdom which even now we too expect. The prophec.v whicli tliey needed ought tlierefore to comprise both, and so mucli of tlie history of the world as would elapse before the final consummation. The period of Daniel's prophecies, therefore, is that from the downfall of the theocracy at the captivity till its final restoration, yet future—tlie period of tlie dominion of the world-powers, not set aside by Christ's first coming (John 18. 36; for, to have taken the eartli-kingdom then, would have been to take it from Satan's hands, Matthew 4.
8-10), but to be superseded by His universal and everlasting kingdom at His second coming (Revelation 11. 15). Thus the general survey of the development and final destiny of the world-powers (chs. 2.-7.) fittingly piecedes the disclosures as to the immediate future (chs. 8.-12). Daniel marks the division by writing the first part in Clialdee, and the second, and the introduction, in Hebrew ; the former, referring to the powers of the world, in the language of the then dominant world-power under which he lived; the hitter, relating to the people of God, in their own language. An Interpolator in a later age would have used Hebrew, the language of the ancient prophets throughout, or if anywhere
Aramaic, so as to be understood by liis contemporaries, he would have used It In the second rather than in tlie first part as having a more immediate reference to his own times. [Axjbeblen.J
CHAPTER I. of Jehoiakim: this probably took place in the end of the third year of Jehoiakim, shortly before the battle of Carchemlsh. [Fairbairn.] Nebuchadnezzar took away the captives as hostages for the submission of the Hebrews. Historical Scripture gives no positive account of this first deportation, with which the Babylonian captivity, i.e., Judah's subjection to Babylon for seventy y(>ars (Jeremiah
Ver. 1-21. The Babylonian Captivity begins; Daniel's Education at Babylon, &c. 1. third year—cf. Jeremiah 25.1, "the fourth yinxr; Jehoiakim came to the throne at the end of the year, wlii(;li Jeremiah reckons as tl\e first year, but which Daniel leaves out of count, being an incomplete year: thus, in Jeremiah, It Is " the fourth year;" in Daniel, "the WiirtZ." [Jahn.] However, Jeremiah (25. 1; 46. 2) merely says, the fourth year of Jehoiakim coincided with the first of Nebuchadnezzar, when the latter conquered tfie Egyptians at Oarchemish; not that the de-
29. 10), begins. But 2 Chronicles 36.6,7, states, tliat Nebuchadnezzar had intended "to carry Jehoiakim to Babylon," and that he " carried off the vessels of the l)ouse of the Lord" thither. But Jehoiakim died at Jerusalem, before the conqueror's intention as to him was carrii d into portation of captives from Jeinsalem was in the fourth year efl'ect (Jeremiah 22. 18, 19; 36. 30), and his dead body, as was Tk Hebrew Children Educated. DANIEL II. 27te Dream of Nebuchadnezzar.
Ills three friends, says Adberlen, stand out like an oasis in the desert. Like Moses, Daniel "chose rather to sufier al Hiction with the people of God, than to enjoy the pleasures of sin for a season" (see ch. 9). He who is to interpret Divine revelations must not feed on the dainties, nor drink from the intoxicating cup, of this worUi. This made liim as dear a name to his countrymen as Noah and Job, who also stood alone in tlieir piety among a perverse generation (Ezekiel 14. 14; 28. 3). requested— wliilst decided in principle, we ought to seek our object by gentleness, rather than by an ostentatious testimony, which, under the plea of faithfulness, courts opposition. 9. God foretold, was dragged out of the gates by the Chaldean besiegers, and left uiiburied. The second depoitatioi) under Jehoiachin was eight years hxter. -Z. Shinar—the old name of Babylonia (Genesis 11. 2; 14. 1 ; Isaiah U. 11
Zechariah 5. 11). Nebuchadnezzar took only " part of the vessels," as he did not intend wliolly to overthrow the Btate, but to make it tributary, and to leave sucli vessels as were absolutely needed for the public worship of Jehovah. Subsequently all were taken away, and were restored under Cyrus (Ezra 1.7). liU god—Bel. His temple, as was often tlie case among the heathen, was made " treasure-house" of the king. 3. master of . . . eunwclis —called in Turkey the " Kislar Aga." of the king's seed— . . . brought Daniel into favour—the favour of others towards the godly is the doing of God. So in Joseph's case (Genesis 39. 21). Especially towards Israel (Psalm 106. 46; cf. the prophecy, 2 Kings 20. 17, 18. 4. no blemlsli— handsome form was connected, in Oriental ideas, with mental power. " Children" means youths of twelve or fourteen years old. teach . . . tongue of . . , Chaldeans —their language and literature, the Aramaic-Babylonian. That the heathen lore was not altogether valueless appears from the Egyptian magicians who opposed Moses; the Eastern Magi who sought Jesus, and who may have drawn the tradition as to the " King of the Jews" from Daniel 9. 24, &c., written in the East. As Moses was trained in the learning of the Egyptian sages, so Daniel in that of the Chaldeans, to familiarize his mind with mysterious lore, and so develop his heaven-bestowed gift of understanding in visions (v. 4, 5, 17). 5. king's meat cf. Proverbs. 16. 7). 10. worse liking—looking less healthj'. your sort of your age, or class ; lit. .circle, endanger my head—an arbitrary Oriental despot would, in a fit of wrath at his orders having been disobeyed, command the offender to be instantly decapitated. 11. Melxar—rather, the steward, or chief butler, entrusted by Ashpenaz with furnishing the daily portion to the youths. [Gesenius.] Tiie word is still in use in Persia. 13. pulse—the IJebri w expresses any vegetable grown from «ee<is, i.e., vegetable food in general. [Gesenius.] 13-15. Illustrating Deuteronomy 8. 3, "Man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord." 17. God gave them knowledge—(Exodus 31. 2, 3 ; 1 Kings
It is usual for an Eastern king to entertain, from the food of his table, many retainers and royaJ captives (Jeremiah
3. 12; Job 32. 8; James 1. 5, 17.) Daniel had understanding In . . . dreams—God thus made one of the despised covenant people eclipse the Chaldean sages in the very science on which they most prided themselves. So Joseph in the court of Pharaoh (Genesis 40. 5; 41. 1-8). Daniel, in
52. 34). The Hebreiv for " meat" implies delicacies, stand before the king—as attendant courtiers; not as eunuchs. 6. children of Jndah—the most noble tribe, being tliat to which the "king's seed" belonged (cf. v. 3). 7. gave names—designed to mark their new relation, that so they might forget their former religion and country (Genesis tliese praises of his own "understanding," speaks not through vanity, but by the direction of God, as one transported out of himself. See my Introduction, "Contents OF THE Book." 18. brought tliem in — i.e., not only Daniel and his three friends, but other youths (v. 3; and
41. 4.")). But as in Joseph's case, whom Pharaoh called Zaphnath-paaneah, so in Daniel's, the name indicative of his relation to a heathen court (" Belteshazzar," i.e., "Bid's prince"), however flattering to him, is not the one retained by Scripture, but the name marking his relation to God ("Daniel," (Jod my Judge, the theme of his prophecies being God's judgment on the heathen world-powers). Mniiaiiiah i. e.. Whom Jehovah hath favoured. Shadracli —from Rak, in Babylonian, " the King," i. e., " the Sun ;" the same root as in Abrech {Margin, Genesis 41. 43), " Inspired or illumined by the Sun-god." Mishael i. e., " Wlio
V. 19, "among them all). 19. stood . . . before the king— i. e., were advanced to a position of favour near the throne. 30. ten times lit., " ten hands." magicians—properly, "sacred scribes, skilled in the sacred writings, a class of Egyptian priests" [Gesenius] ; from a Hebrew root, a pen, Tlie word in our English Version, " magicians," comes from Mag, i.e., "a priest." The Magi formed one of the six divisions of the Medes. astrologers Hebrew, "enchantis what God is?" Who is comparable to Godf Meshach— The Babylonians retained the first syllable of Misliael, the Hebrew name ; but for El, i. e., GoD, substituted jShak, the Babylonian goddess, called Sheshach (Jeremiah 2.3. 26; 51. ers," from a root, "to conceal," practisers of the occult arts. 31. Daniel continued . . . unto . . . first year of Cyrus—{2 Chronicles 36. 22 ; Ezra 1. 1.) Not that he did not continue beyond that year, but the expression is designed to mark the fact that he who was one of the first captives taken to Babylon, lived to see the end of the captivity. Sea my Introduction, "Significance of the Babylonian Exile." In ch. 10. 1 he is mentioned as living "in the third year of Cyrus." See Margin Note, on the use of " till," Psalm 110. 1 ; 112. 8.
41) ; answering to the Earth, or else Venus, tlie goddess of love and mirth; it was during lier feast that Cyrus took Babylon. Azarlah i. e., " Whom Jehovah helps." Abednego— i. e., Servant of the shining/ire. Tlius, instead of Jeliovah, these His servants were dedicated by the heathen to their four leading gods [Hekodotus, Clio.] Bel, the Chiefgod, the Sun-god, Earth-god, and Fire-god. To the last the three youths were consigned when refusing to worsliij)
CHAPTER II. tlie golden image (ch. 3). The Chaldee version trunslalni, "Lucifer," in Isaiah 14. 12, Nogea, the same as Nego. The names tlius at the outset are significant of the seeming triumph, but sure downfall, of the heathen powers before Jeliovah and His people. 8. Daniel . . . would not de-
Ver. 1^9. Nebuchadnezzar's Dream: Daniel's InTF.KPRF.TATION OF IT, AND ADVANCEMENT. 1. second year of . . . Nebuchadnezzar—Ch. 1. 5 shows that " three years" had elapsed since Nebuchadnezzar had taken Jerusalem. The solution of tliis difliculty is, Nebucliadnezzar ftle himself with . . . king's meat—Daniel is specified as being the leader in the "purpose" (the word implies a decided resolution) to abstain from defilement, thus manifesting a character already formed for prophetical funcfirst ruled as subordinate to liis father Nabopola.ssar, to which time ch. 1. refers; whereas "the second year" iu ch. 2. is dated from his sole sovereignty. The very difficulty is a proof of genuineness; all was clear to the writer and the original readers from their knowledge of the circumstances, and so he adds no explanation. A forger would nott»i<roditceditticulties: tlieauthordid uot Wioisee any dilliculty in the case. Nebuchadnezzar is called "king" (ell. 1. 1), by anticipation. Before he left Judea he became actual king by the death of his father, and '.he Jews always called him "king," as commaiuh-r of the tions. Tile other three youths, no doubt, shared in his purpose. It was the custom to throw a small part of the viands and wine upon the earth, as an initiatory ottering to the gods, so as to consecrate to them the whole entertainment (cf. Deuteronomy 32. 38). To have partaken of sucli a feast would have been to sanction idolatry, and was forbidden even after the legal distinction of clean and unclean meats was done away (1 Corinthians 8.7, 10; 10. invading army, dreams— It is significant tliat not to Daniel, l)ut to tlie-then-world-ruler, Nebuchadnezzar, the dream Is vouchsivfed. It was from the first of Its repre-
27 28). Thus the faith of these youths was made insti uraental in overruling the evil foretold against the Jews (Ezekiel 4. 13; Hosea 9. 3), to the glory of God. Daniel and 622
Nebuchadnezzar's Dream. DANIEL iT. Daniers Tnterpretatinn Tliereof view, could solve the dif Hculty, but who do not comma, nicate with men. Tlie inferior gods, intermediate between men and the supreme gods, are unable to solve it. Contrast with this heathen idea of the utter severance of God from man, John 1. 14, " The Word was made /lesh, and dwelt among us;" Daniel was in this ease made His representative. 13, 13. Daniel and his companions do not seem to have been actually numbered among the Magi or Chaldeans, and so were not summoned before tlie Iting. Providence ordered it so that all mere human wisdom should be shown vain before his Divine power, through His servant, was put forth. Ver. 24 shows that the decree for slaying the wise men had not been actually executed when Daniel interposed. 14. captain of the king's guard—commanding the executioners (.see Margin; and Genesis 37. 36, Margin). 15. Why is the decree so Iiasty —Why were not all of us consulted before the decree for •BPUtatlves who had conquered the theocracy, that the worlil-power was to learn its doom, as about to be In its turn subdued, and for ever, by the kingdom of God. As this vision opens, so that In ch. 7., developing the same trutli more fully, closes the first part. Nebuchadnezzar, ns vicegerent of God {v. 37; cf. Jeremiah 2.5. 9; Ezekiel 28.
13-15; Isaiah 44. 28; 45. 1; Romans 13. 1), is honoured with the revelation in the form of a dream, the appropriate form to one outside the kingdom of God. So in the cases of Abimelech, Pharaoh, &c. (Genesis 20. and 41.), especially as the heathen attached such importance to dreams. Still
It is not he, but an Israelite, who interprets it. Heathendom is passive, Israel active. In Divine things, so that the glory redounds to " the God of heaven." 3. Clialdeang— here, a certain order of priest-magicians, who wore a peculiar dress, like that seen on the gods and deified men in the Assyrian sculptures. Probably they belonged exclusively to the Chaldeans, the original tribe of tlie Babylonian nation, just as the Magians were properly Medes. 3. troubled to know the dream—He awoke in alarm, remembering that something solemn had been presented to him in a dream, without being able tVie execution of all was issued? the thing—the agitation of the king as to his dream, and his abortive consultation of tlie Chaldeans. It is plain from this tliat Daniel was till now ignorant of the whole matter. IG. Daniel went in—perhaps not in person, but by the mediation of some courtier who had access to him. His first direct interview seems to have been v. 25. [Barnes.] time—the king granted "time" to Daniel, though he would not do so to the Chaldeans, because they betrayed their lying purpose by requiring him to tell the dream, whicli Daniel did not. Providence doubtless Influenced his mind, already favourable (cli. 1. 19, 20), to show special favour to Daniel. 17. Here appears the reason why Daniel souglit " time" (v. 16), to recall the form in which it had clothed itself. His thoughts on the unprecedented greatness to which his power had attained (v. 29) made him anxious to know what the issue of all this should be. God meets this wish in the way most calculated to impress him. i. Here l)eins the Chaldee portion of Daniel, which continues to the end of ch. 7. In it the course, character, and crisis of the Gentile power are treated of; whereas, in the other viz., he wished to engage his friends to join him in prayer to God to reveal the dream to him. 18. An illustration of the power of united prayer (Matthew IS. 19). The same Instrumentality rescued Peter from his peril (Acts 12.5-12). 19. revealed . . . in . . . night vision— (Job 33. 15, 16.) ao. answered—responded to God's goodness by praises, name of God God in His revelation of Himself hy acts of love, "wisdom, and might" (Jeremiah 32. 19). til, cliangetli parts, which are in Hebrew, the things treated of apply more particularly to the Jews and Jerusalem. Syriac— the Aramean Chaldee, the vernacular tongue of the king and his court; the prophet, by mentioning it here, hints at tlie reason of his own adoption of it from this point, live for ever—a formula in addressing kings, like our "Long live the king!" Cf. 1 Kings I. 31. 5. The thing— i. e.. The dream, " is gone from me." Gesenius translates, "The decree is gone forth from me," irrevocable (cf. Isaiah. . . times . . . seasons—"he herein gives a general preparatory intimation, that the dream of Nebu<:hadiiezzar
45. 2.3), viz., that you shall be executed, if you do not tell both the dream and tlie interpretation. English Version is concerning the changes and successions of kingdoms." [Jerome.] The "times" are the phcutes and periods of duration of empires (cf. ch. 7. 25; 1 Chronicles 12. 32; 29. 30); the "seasons," the/ltting times for their culmination, decline, and fall (Ecclesiastes 3. 1; Acts 1. 7; 1 Tliessalonians
Is simpler, which supposes the king himself to have forgotten the dream. Pretenders to supernatural knowledge often bring on themselves their own punishment, cut In pieces—(1 .Samuel 15. 33.) houses . . . dunghill—rather, a morass heap. The Babylonian houses were built of sundried bricks; when demolished, the rain dissolves the whole into a mass of mire, in the wet land, near the river. [Stuart.] As to the consistency of this cruel threat with Nebuchadnezzar's character, see ch. 4. 17, " basest of men ;"
5. 1). The vicissitudes of states, with their times and seasons, are not regulated by chance or fate, as the heathen thought, but by God. removeth kings—(Job 12.
18; Psalm 75. 6, 7; Jeremiah 27. 5; cf. 1 Samuel 2. 7, 8.) giveth wisdom—<1 Kings 3.9-12; James 1.5.) 23. rcvealeth—(Job 12. 22.) So spiritually, Ephesians 1. 17, 18). knoweth what is in , . . darkness—(Psalm 139. 11. 12; Hebrews 4. 1.3.) light . . . him—{James 1. 17 ; 1 John 1.
Jeremiah 39. 5, 6; 52. 9-11. 6. rc Trards—-it<., "presents poured out in lavish profusion." 8. gain . . . time lit., buy. Cf. Ephesians 5. 16; Colossians 4. 5, where the sense is somewhat different, the thing is gone from me—(See Note, V. 5.) 9. one decree—there can be no second one reversing the first (Esther 4. 11). corrupt—deceitful, till the time be changed—till a new state of things arrive, either by my ceasing to trouble myself about the dream, or by a change of government (which perhaps the agitation caused by the dream made Nebuchadnezzar to forebode, and so to suspect the Chaldeans of plotting), tell
4.) Apocalypse, or "revelation," signifies a Divine, prophecy a human, activity. Cf. 1 Corinthians It. 6, where the two are distinguished. The prophet is connected with the outer world, addressing to the congregation the words with which the Spirit of God supplies him; he speaks in the Spirit, but the apocalyptic seer is in the Spirit in his whole per.son (Revelation 1. 10; 4.2). The form of the apocalyptic revelation (the very term meaning that the veil that hides the invisible world is takei off) is subjectively either the dream, or, higher, the vision. The interpretation of Nebuchadnezzar's dream was a preparatory education to Daniel himself. By gradual steps, each revelation preparing him for the succeeding one, God fitted him for disclosures becoming more and more special. In chs. 2. and 4. he is but an interpreter of Nebuchadnezzar's dreams; then he has a dream himself, but it is only a vision in a dream of the night (ch. 7. 1, 2); then follows a vision in a waking state (ch. 8. 1-.3) ; lastly, in the two final revelations (chs. 9. .and 10.-12.) the ecstatic state is no longer needed. The progression in the form answers to the progression in the contents of his prophecy; at first general outlines, and these afterwards filled up with minute chronological and historical, . , dream, and I shall know . . . ye can show , , , interpretjition-If ye cannot tell the past, a dream actually presented to me, how can ye know, and show, the future events prefigured in it? There is not a man . . . that can show— God makes the heathen, out of their own mouth, condemn their impotent pretensions to supernatural knowledge, In order to bring out In brighter contrast His power to reveal .secrets to His servants, though but "men upon the earth" (cf. v. 22, 23). therefore, <fec. i. e., If such things could be done by men, other absolute princes would have required them from their magicians; as they have not. It Is a proof such things cannot be done, and cannot be reasonably asked from us. 11. gods, whose dwelling is not with flesh—answering to "no man upon the earth ;" for there were, in their belief, " men in?ieaven," viz., men deified; e. g., Nimrod. The supreme gods are referred to here, who alone, in the Clialdean details, such as are not found in the Revelation of John, though, as became the New Testament, the form of revelj*.
Daniel Tcllelh the Kings Dream, DANIEL II. and the Interpretation of li. the final establishment of that kingdom is the aim of Ilia, tlon is the highest, viz., clear waking visions. [AubeeliEN.] 23. thee . . . tliee—he ascribes all tlie glory to God. God of my fathers—thou hast shown tliyself tlie same God of grace to me, a captive exile, as tliou didst to Israel of old, and this on account of the covenant ma<\e with our "fathers" (Luke 1. 54, 55; cf. Psalm 106. io). given me wisclom aud might—thou being tlie fountain of both ; referring to v. 20. "Whatever iyi.se ability I have to stay the execution of the king's cruel decree, is thy gift, me . . . ive . . . us—the revelation was given to Daniel, as "me" implies; yet with just modesty he joins Ins friends witli him; because it was to tlieir joint prayers, and not to his individually, that lie owed the revelation from God. Icnown . , . the king's matter—tlie very words in which the Chaldeans had denied the possibility of any man on earth telling tlie dream ("not a man upon the earth can show the king's matter," v. 10). Impostors are compelled by the God of truth to eat up their own words. 34. Therefore—Because of having received the Divine communication, bring me in before tlie king Implying that he had not previously been in person before the king {Note, v. 16). 35. I have found a man—like all courtiers, in announcing agreeable tidings, he ascribes the merit of the discovery to himself. [Jerome.] So far from it being a discrepancy, that he says uotliing of the previous understanding between him and Daniel, or of Daniel's application to the king {v. 15, 16) it is just what we should expect. Arloch would not dare to tell an absolute despot that he had stayed the execution of his sanguinary decree, on his own responsibility ; but would, in the first instance, secretly stay it until Daniel had got, by application from the king, the time required, without Arioch seeming to know of Daniel's application as the cause of the respite; then, when Daniel had received the revelation, Arioch would in trembling haste bring him mor.-il government of the world. The colossus of metal stands on weak feet, of clay. All man's glory is as epliemeral and worthless as chaff (cf. 1. Pcler 1.34). But the kingdom of God, small and unheeded as a " stone " on the ground, is compact in its homogeneous unity ; whereas the world-power, in its hctei'ogeneous constituents, successively supplanting one another, contains the elements of decay. The relation of the stone to the mountain is that of the kingdom of the cross (Matthew 10.23; Luke
21. 26) to the kingdom of glory, the latter beginning, and the former ending when the kingdom of God breaks in pieces the kingdoms of the world (Revelation 11. 15). Clirist's contrast between the two kingdoms refers to this passage, a great image lit., "one image that was great." Though the kingdoms were different, it was essentially one and the same woi'ld-power under different phases, just as the image was one, though the parts were of different metals. 33. On ancient coins states are often represented by human figures. The head and higher parts signify the earlier times; the lower, the later times. The metals become successively baser and baser, implying the growingdegeneracy from worse to worse. Hesiod, 200 years before Daniel, had compared the four ages to the four metals in the same order; the Idea is sanctioned here by Holy Writ. It was perhaps one of those fragments of revelation among the heathen, derived from the tradition as to the fall of man. The metals lessen in specific gravity, sis, they go downwards; silver is not so heavy as gold, brass not so heavy as silver, and iron not so heavj' as brass, the weight thus being arranged in the reverse of stability. [Tkegelles.] Nebuchadnezzar derived his authoi'ity from God, not from man, nor as responsible to man. But the Persian king was so far dependent on otliers that he could not deliver Daniel from the princes (ch. C. 14, 15); contrast ch. 5. 18, 19, as to Nebuchadnezzar's power from God, " whom he would he slew, and whom he would he kept alive" (cf. Ezra 7. 14; Esther!.
In, as if then for the first time he had " found " him. The very difficulty when cleared up is a proof of genuineness, as it never would be introdvtced by a forger. 37. cannot Daniel, being learned in all the lore of the Chaldeans (ch.
13-16). Grteco-Macedonia betrays its deterioration in ita divisions, not united as Babylon and Persia. Iron is stronger than brass, but inferior in other respects; so Rome hardy and strong to tread down the nations, but less kingly and showing its chief deterioration in its last
1. 4), could authoritatively declare the impossibility of mere man solving the king's difficulty, soothsayers—from a root, "to cutoff;" referring to their cutting the heavens into divisions, and so guessing at men's destinies from the place of the stars at one's birth. 38. God—in contrast to " the wise ifreiT," &c. (v. 27). revealeth secrets—(Amos 3.7; 4.13.) Cf. GeniSis--41. 45, " Zaphnath-paaneah," revealcr of secrets, the title given to Joseph, tlie latter days —lit., " in the after days" (v. 29); "hereafter" (Genesis 49. state. Each successive kingdom incorporates its predecessor (cf. ch. .5. 28). Power that in Nebuchadnezzar's hands was a God-derived (d. 37, 38) autocracy, in tlie Persian king's was a rule resting on his nobility of person and birth, the nobles being his equals in rank, but not la
1). It refers to tlie whole future, including the Messianic daj's, which is the final dispensation (Isaiah 2. 2). visions of thy head—conceptions formed in the brain. 39. God met with a revelation Nebuchadnezzar, who had been meditating on the future destiny of his vast empire. 30. not . . . for any wisdom that I have—not on account of any previous wisdom which I may have manifested (ch. office ; in Greece, an aristocracy not of birth, but individual influence ; in Rome, lowest of all, dependent entirely on popular choice, the emperor being appointed by popular military election. 33. As the two arms of silver denote the kings of the Medes and Persians (Josephu3J; and the two thighs of brass the Seleucidee of Syria and Lagidse of Egypt, the two leading sections into which GrtecoMacedonla parted, so the two legs of iron signify the two Roman consuls. [Newton. J The clay, in r. 41, "potter's
1. 17, 20). The specially-favoured servants of God in all ages disclaim merit in themselves, and ascribe all to the grace and power of God (Genesis 41. 16; Acts 3. 12). The "as for me," disclaiming extraordinary merit, contrasts elegivntly with " as for thee," whereby Daniel courteously, cla.v," V. 43, " miry clay," moans earthenware, hard but lirittle (cf. Psalm 2.9; Revelation 2.27, where the same Image is used of the same event); the feet are stable whilst bearing only direct pressure, but easily broken to pieces by a blow (u. 34), the iron intermixed not retarding, but hastening, such a result. 34. stone—Messiah and His kingdom (Genesis 49. 24; P-salm 118. 22; Is.ilith 28. 10). lu but without flattcry. Implies, that God honoured Nebuchadnezzar, as his vicegerent over the world-kingdoms, with a revelation on the subject uppermost in his thoughts, the ultimate destinies of those kingdoms, for their sakes that shall make known, <fec.—a Chaldee Idiom for, "to the Intent that the Interpretation may bo made known to the king." the thoughts of tliy heart thy subject of thought before falling asleep. Or, perhaps the probation of Nebuchadnezzar's character through this revelation may be the meaning intended (cf. 2 Chronicles 82.31; Luke 2.3.')). 31. The world-power in Its totality appears as a colossal human form: Babylon the head of gold, Medo-Persia the breast and two arms of silver, Grieco-Macedonla the belly and two thighs of brass, and Rome, with Its Germano-Slavonlo offshoots, the legs of Iron and feet of Iron and clay; the fourth still existing. Those kingdoms only are meatloned which stand In some
Its relations to Israel, it Is a " stone of stumbling ' (Isalali
8. 14; Acts 4. II ; 1 Peter 2. 7, S), on which both houses of Israel are broken, not destroyed (Matthew 21. 32). In Its relation to the Church, the same stone which destroys the Image Is the foundation of the Church (Ephesiims 2. 20). In Its relation to the Gentile world-power, the stone Is its destroyer (v. 35, 44; cf. Zecharlah 12. 3). Christ saith (Matthew 21. 44, referring to Isainl\ 8. 14, 15), " Whosoever shall fall on this stone (i. e., stumble, and be offended, at Him, aa the Jews were, from whom, therefore, He says*, ' The king* dom shall be taken') shall be broken:" "but (referring to V. 34, 35) on whomsoever It shall fall" (referring iothe u'orliU power which had been the Instrument of breaking the Jews), It shall not merely break, but " gi-ind Mm to potorelation to the kingdom of Ood; of these uoue Is left oui; DANIEL II. and the Inlerpretatiun thereof.
Daniel Telleth the King's Dream,
Thou . . . art a king of kings—The committal of power in fullest plenitude belongs to Nebuchadnezzar personally, as having made Babylon the mighty empire it wa«. In twenty-three years after him tlie empire was ended; with him its greatness is identified (ch. 4. 30), his successors having done nothing notable. Not that lie aclually ruled every part of tiie globe, but that God granted him Illimitable dominioii in whatever direction liis utnbilioii led him, Egypt, Nineveh, Arabia, Syria, Tyre, and its Phoenician colonies (Jeremiah 27. 5-8). Cf. as to Cyrus, Ezra 1. ttei " (1 Corinthians 15. 2i). The falling of the stone on the leetof the iniagt cannot refer to Christ at His first advent, for the fourth kingdom was not then as yet divided—no toes were in existence (see Note, v.H). cut out—viz., from " the mountain" (v. 4.5); viz.. Mount Zion (Isaiah 2. 2), and antltypicallj', the heavenly mount of the Father's glory, from whom Christ came, wltliout hands—explained in V. a, "The God of heaven shall set up a kingdom," as contrasted with thelmagewhich was made Aantis of man. Messiah not created by human agency, hut conceived by the Holy Ghost (Mattliew 1. 20; Luke 1. 35; cf. Zecliariah
2. 38. men . . . beasts . . . fowls—the dominion originally designed for man (Genesis 1. 28; 2. 19, 20), forleitcd by sin; temporarily delegated to Nebuchadnezzar and the world-powers; but, as they abuse the trust for self, instead of for God, to be taken from them by the .Sun of man, who will exercise it for God, restoring in his person to man the lost inheritance (Psalm 8. 4-6, &c.). Tliou art
4.6; Mark 11. 58; Hebrews 9. 11, 24). So "not made with hands," i.e., heavenl//, 2 Corintliians 5. 1; spiritual, Colossians 2. 11. The world-kingdoms were reared by human ambition: but this is the "kingdom of heaven:" "not of this world" (John 18. 36). As the fourth kingdom, or Rome, was represented in a twofold state, first strong, with legs of Iron, then weak, with twies part of iron, part of clay; so . . . head of gold—alluding to the riches of Baljylon, hence called " the golden city" (Isaiah 14. 4 ; Jeremiah 51.7 this fifth kingdom, that of Christ, Is seen conversely, first insignificant as a "stone," then as a "mountain"
Revelation 18. 16). 39. That Medo-Persia is the second kingdom appears from ch. 5. 28; 8. 20. Cf. 2 Chronicles 3(i. filling the whole earth. The ten toes are the ten lesser kingdoms Into which the Roman kingdom was finally to be divided; this tenfold division here hinted at is not specified in detail till the seventh chapter. Tlie fourth empire originally was bounded in Europe pretty nearly by the line of the Rhine and Danube; In Asia by the Euphrates. In Africa it possessed Egypt and the north coasts ; South Britain and Dacia were afterwards added, but were ultimately resigned. The ten kingdoms do not arise until a deterioration (by mixing clay with the iron) has taken place ; they are in existence when Christ comes in glory, and then are broken in pieces. The ten have been sought for in the invading hosts of the fifth and sixth century. But though many provinces were then severed from Rome as independent kingdoms, the dignity of emperor still continued, and the imperial power was exercised over Rome itself for two centuries. So the tenfold divisions cannot be looked for before 731 a. d. But the East is not to be excluded, five toes being on each
20 ; Isaiah 21. 2. inferior—" The kings of Persia were the worst race of men that ever governed an empire." [Pkideaux.] Politically, which is the main point of view here, the power of the central government in which the nobles shared with the king, being weakened by the growing independence of the provinces, was Inferior to thatof Nebuchadnezzar, whose sole word was law throughout his empire, brass—the Greeks (the third empire, ch.
8. 21; 10. 20; 11. 2-4) were celebrated for the brazen armour of their warriors. Jehome fancifully thinks that the brass, as being a clear-sounding metal, refers to the eloquence for which Greece was famed. The "belly," in ti.
32, may refer to the drunkenness of Alexander and the luxury of the Ptolemies. [Tirinus.] over all the earth —Alexander commanded that he should be called "king of all the -world" (Justin, 12. sec. 16. 9 ; Arrian, Exp. A lex.
7. sec. 15). The four successors (Diadochi) wlio divided Alexander's dominions tX his death, of whom the Seleufoot. Thus no point of time before the overthrow of the empire at the taking of Constantinople by the Turks (1453 A.D.)can be assigned for the division. It seems, therecldae in Syria and the Lagidoe in Egypt were cliicf, lield the same empire. 40. iron—this vision sets foi lh tlie character of the Roman power, rather than its territorial extent. [Tregelles.] brealceth in pieces . . . all—So, In righteous retribution. Itself will at last be broken in pieces (v. 44) by the kingdom of God (Revelation 13. 10). 4:l-i3. feet . . . toes . . . part . . . clay . . . iron—explained presently, " the kingdom shall be partly strong, partly broken" (rather, "brittle," as earthenware); and v. fore, that the definite ten will be the ultimate development of the Roman empire just before the rise of Antichrist, who shall overthrow three of the kings, and, after three and a half years, he himself be overthrown by Christ in person. Some of the ten kingdoms will, doubtless, be the same as some past and present divisions of the old Roman empire, which accounts for the continuity ot the connection between the toes and legs, a gap of centuries not being interposed, as is objected by opponents of the futurist theory. The lists of the ten made by the latter differ from one another; and are set aside by the fact that they include countries which were never Roman, and exclude one whole section of the empire, viz., the Eofi. [Tregelles.] upon bis feet—the last state of the Roman empire. Not " upon his legs." Cf. " in the days of these kings" (Note, v. 44). 35. broken . . . toget Uer—excluding a contemporaneous existence of the kingdom of the world and the kingdom of God (in Us manifested, as distinguished from its spiritual phase). The latter is not gradually to wear away the former, but to destroy it at once, and utterly (2 Thessalonians 1.7-10; 2.8). However, the Hebrew may be translated, " in one discriminate mass." chaffimage of the ungodly, as they shall be dealt with in the 43, "they shall mingle . . . with tlie seed of men," i. e., there will be power (In Its deteriorated form, iron) mixedup with that which Is wholly of man, and therefore bi ittle; power In the hands of the people having no internal: stability, though something is left of the strength of tlie iron. [Tregelles.] Newtox, who understands the Roman empire to be parted into the ten kingdoms already (whereas Tregelles makes them future), explainsthe "clay" mixture as the blending of barbarous nationswlth Rome by Intermarriages and alliances, in which there was no stable amalgamation, though the ten kingdoms retained much of Rome's strength. The " mingling with the seed of men" {v. 44) seems to refer to Genesis 6. 2, where the marriages of the seed of godly Seth with the daughters of ungodly Cain are described In simi lar words the reference, therefore, seems to be to the blending of the Christianized Roman empire with the pagan, nations, a deterioration being the result. EflTorts have been often made to reunite the parts into one great empire, as by Charlemagne and Napoleon, but in vain. Christ alone shall eflect that. 44:. In the days of these king»—in the days of these kingdoms, i. e., of the last of the four. So Christianity was set up when Rome ha<l become mistress of Judea and the world (Luke 2.. 1, &c.). [Nbwton.J Rather, " In the days of these kings," answers to " upon his feet" (u. 34), i. e., the ten toes (u.42),.or ten kings, the Judgment (Psalm 1.4, 5; Matthew 3. 12). summer threshing-floors—Grain was winnowed in the East on an elevated space In the open air, by throwing the grain into the air with a shovel, so that the wind might clear away the chafi". noplace . . . found for them—(Revelation 20. 11 ; cf. Psalm 37. 10, 36; 103. 16.) became . . . mountain—cut out of the mountain (r. 45) originally, it ends in becoming a. mountain. So the kingdom of God, coming from heaven originally, ends in heaven being established on earth (Revelation 21. 1-3). filled . . . earth— (Isaiah 11. 9; Habakkuk 2. 14.) It is in connection with Jerusalem as the mother Church it is to do so (Psalm 80. 9 final state of the Roman empire.. For " these kings" cannot mean the four successional monarchies, as they do not coexist as the holders of power ; if the fourth had been meant, the nngular, not the ulurali .-woald
Isaiah 2. 2, 3). 36. we—Daniel and his three friends. 3T. 40 ' be used. The 625
DunieVs Advancement. DANIEL III. The Gulden Image net up. tolling of the stone on the image must mean, destroying judg7nent on the fourth Gentile power, not gradual evangelization of it by grace; ami the destroying judgment vancps from mere self-glorification, ill the fourth chapter, to open opposition to God in the liflh. Nebucliadnezzar demands homage to be paid to his image (cli. 3.), and boasts of his power (ch. 4). But Belsliazzar gws further, blasplieming Gwl by polluting His holy vessels. There
be dealt by Christians, for they are taught to submit to the powers that be, so that it must be dealt by Christ himself at his coming again. We live under the divisions of the Roman empire which began 14(10 years ago, iiid which at the time of His coming shall be definitely ten. All that had failed In the hand of man shall then pass away, and that which Is kept in His own hand shall l)e introduced. Thus the second chapter is the alphabet of the subsequent prophetic statements in Daniel. [TrugeMjES.] God of heaven . . . Icingdom— lience the phrase, "the kingdom of heaven" (Matthew 3. is a similar progression in tlie conduct of God's people. Sbadracli, Mesliacli, and Abed-nego refuse ;)ost7ae homaje to the image of the world-power (eh. 3.); Daniel will not yield iteven a nefirah've homage, by omitting for a time the worship of God (ch. 6). Jeliovah's power manifested for the saints agaitist the world in individual histories (ch.
3.-6.), is exhibited in ch. 2. and 7., in world-wide proplieti cal pictures; the former heightening the ell'ec-t of the latter. The miracles wrought in behalf of Daniel and his friends were a manifestation of God's glory in Daniel's person, as the representative of tlie theocracy before th« Babylonian king, who deemed himself almighty, at a time when God could not jnanifest it in His people as a body. Tliey tended also to secure, by their iinpressivo character, that respect for the covenant people on tlie part of the heatlien powers which issued in Cyrus' decree, not only restoring the Jews, but ascribing honour to the God of heaven, aud commanding the building of the tempU (Ezra 1. 1-4). [Auberlen.] ImageNebucliadnezzar'* confession of Gtxl did not prevent him being a worshippef of idols besides. Ancient idolaters thougiit that eacli nation had its own gods, and that, in addition to these, foreign gods might he worshipped. The Jewish religioi* was the only exclusive one tliat claimed all homage for Jehovah as tlie only true God. Men will in times of troublo confess God, if tliey are allowed to retain their favourite heart-idols. Tlie image was that of Bel, the Babyloniab tutelary god ; or rather, Nebuchadnezzar himself, the pei Bonification and representative of the Babylonian empire, as suggested to him by the dream (ch. 2. 3S), " I'Aox art this head of gold." The interval between the dreai>« and the event here was about nineteen years. Nebuchadnezzar had just returned from finishing the .Jewish anfl Syrian wars, the spoils of which would furnish the meaM of rearing such a colossal statue. [Prideaux.] The colossal size makes it likely that the frame was wood, overlaid with gold. The " heiglit," 60 cubits, is so out of proportion with the "breadth," exceeding it ten times, thai
2). not . . . left to otlier people—as the Chaldees had been forced to leave their kingdom to the Medo-Persians, and these to the Greeks, and these to the Romans (Micah
4.7; Luke 1. 32, a3). l»reali . . . all—(Isaiah 60.12; 1 Corinthians 15.2-1.) 45. wit Uout hands {Note, v. 35.) Tlie connection of the "forasmuch," &c., is, "as thovi sawest that the stone," &c., this is an indication that "the great God," d'c, i. e., the fact of thy seeing the dream as I have recalled it to thy recollection, is a proof that it is no airy phantom, but a real representation to thee from God of the future. A similar proof of the "certainty" of tlie event was given to Pharaoh by the doubling of hisdream (Genesis 41.32). 46. fell upon . . . face, and worshipped Daniel—worshipping God in the person of Daniel. Symbolical of the future prostration of the world-power before Messiah and His kingdom (Philippians 2. 10). As other servants of God refused such honours (Acts 10. 25, 2«;
14. 13-15; Revelation 22.8,9), and Daniel (ch. 1.8) would not taste defiled food, por give up prayer to God at the cost of his life (ch. 6.), it seems likely that Daniel rejected the prof Tered Divine honours. The word " answered" (i>.
47)iniplies that Daniel had objected to these honours; and in compliance with his objection, "the king ansvered. Of a truth, your God is a God of gods." Daniel had disclaimed all personal merit in v. 30, giving God all the glory (cf. V. 45). commanded . . . sweet odours—Divine lionours (Ezra 6. 10). It is not said his command was execitted. 47. liord of kings—The world-power shall at last have to acknowledge this (Revelation 17. 14; 19. 16); even as Nebuchadnezzar, who had been the God-appointed "king of kings" (v. 37), but who had abused the trust, is constrained by God's servant to acknowledge that God is the true "Lord of kings." 48. One reason for Nebuchadnezzar having been vouchsafed such a dream is here seen, it seems best to suppose the thickness from breast to bacK to be intended, which is exactly the right proportion of n •well-formed man. [Auqustine, De Civilale Dei, 15. 2k.] Prideaux thinks the 60 cubits to refer to ifte image and pedestal together, the image being 27 cubits high, or 4i yi feet, the pedestal 33 cubits, or 50 feet. Herodotus (1. irH) conflrms this by mentioning a iimi7ar image, 40 /eci hit/h, viz., that Daniel might be promoted, and the captive people of God be comforted: the Independent state of the captives during the exile, and the alleviation of its hardin the temple of Belus at Babylon. It was not tlie*fMi« image, for the one here was on the plain of Dura, not in the city. 3. princes—" satraps" of provinces. [GeseNius.] captains— ruJc?-*, not exclusively military, ahei-- iffs—men learned in the law, like tlie Arab Mufti. [GeskNIUS.] 3. stood before the Image—in an attitude of devotion. Wliatever the king approved of, they all opirovo ships, were much due to Daniel. 49. Daniel reqneste<l Contrast this honourable remembrance of his humble friends in his elevation with the spirit of the children of the world In the chief butler's case (Genesis 40. 23; Eccle-
Biastes 9. 15, IG; Amos 6.6). In the gate—the place of holding courts of Justice and levees In the East (Estlier 2. of. There Is no stability of principle in the ung<xl<y. 4. The arguments of the persecutor are In brief. Turn o? burn. 5. cornet—a wind instrument, like thi; French horn, is meant, flute-a pipe or pipes, not bio A'n transversely as our "flute," but by mouth-pieces at the end, gackbnt—a triangular stringed instrument, having short strings, the sound being on a high sharp key. psaltery —a kind of harp, dulcimer—a bagpipe consisting of two pipes, thrust through a leathern bag, emitting a sweet plaintive sound. Chaldee Sumponya, the inodern Italian Zampngna, Asiatic Za.mbonja. fall down—that the recusants might be the more readily detected. 6. Noothernatlon but the Jews would feel this edict oppressive; for it did not prevent them worshipping their own gods beside*.
19; Job 29.7). So "the Sublime Porte," or Gac, denotes the sultan's government, his counsels being formerly held in the entrance of his palace. Daniel was a chief counsellor of the king, and president over the governors of the dif Terent orders Into which the Magi were divided.
CHAPTER III.
Ver. 1-30. Nebuchadnezzar's Idolatrous Image; Shadrach, Meshach, and Abed-neqo are delivered FROM THE Furnace. Between the vision of Nebuchadnezzar in the 2d ch., and that of Daniel in the 7th, four narratives of Daniel's and his friends' personal history ar« Introduced. As ch. 2. and 7. go together, so ch.
It was evidently aimed at the Jews by those jealous of their high position in the king's court, who therefore ln» duced him to pass an edict as to all recusants, representing such refusal of homage as an act of treason to Nebuchadnezzar as civil and religious "head" of the empire. So the edict under Darius (Otli ch.) was aimed against the Jews by those Jealous of Daniel's Influence. TUi literal
3. and 6, (the deliverance from the Hons' den), ch. 4. and 6.; of these last two pairs, the former shows God's nearness to save His saints when faithful to Him, at tlie very time they seem to be crushed by the world-power. The second pair shows In the case of the two kings of the first monarchj', how God can suddenly humble the world-power in the height of its Insolence. The latter ad-
Shadrach, Meskach and Abed-nego DANIEL IV. Delivered from the Fiery Furnaet, its own end, for the hotter the fire, the sooner were they likely to be putoutof pain. !41. coaU . . . hosen . . . hat«— Herodotus (1. 195) says that tlie Babylonian costume consisted of three parts : 1. wide, long pantaloons; 2. a woollen shirt; 3. an outer with a girdle round it. So these are specilied [Gksenius], " their pantaloons, inner tunics (7iosen, or stockings, are not commonly worn in the East), and outer mantles." Their being cast in so hurriedly, with all their garments on, enhanced the miracle in that not even the smell of tire passed on their clotlies, though of delicate, inflammable material. tH. flame . . . slew those men—(Ch. 6. 24 ; Psalm 7. 16.) !i3. fell down—not cast down ; for those who brought the three youtlis to the furnace, perished by the flames themselves, and so could not cast them in. Here follows an addition iu LXX., Syrian, Arabic and Vulgate versions, "The Prayer of Azarias," and "Tlie Song of the Three Holy Children." It is not in the Chaldee. Tlie hymn was sung througluiut the whole Church in their liturgies, from the earliest times (RuriNUSiJi<SJ/»i6. Afi. ,a,nil Athanasiu.S). The "astonisliment" of Nebuchadnezzar iu v. 24 i.s made an argument for its genuineness, as if it explained the cause of his astonishment, viz., "they walked in the midst of the lire praising God, <&c., but the angel of the Loi-d caine down into tlie oven" (o. 1 and v. 27 of the Apocryphal addition). Butu. '2iiQi English Keri'io/i explains h is as tonislimeiit, without need of any addition. /H. True, O Iting—God ex-- torted this conlessioii from His enemies' own mouths. 25. four—whereas but Uiree had been cast in. loose— whereas tliey had been cast in "bound." Nebuchadnezzar's question, in V. 24, is as if he can scarcely trust his own memorj' as to a fact so recent, now that lie sees through an aperture in the furnace what seems to contradict it. walliing in . . . midst of . . . fire—image of the godly unhurt, and at large (Jotin 8. 30), " in the midst of trouble" (Psalm 138. 7 ; cf. Psalm 23. 3, 4). They walked up and down in the fire, not leaving it, but waiting for God's time to bring them out, just as Jesus waited iu the tomb as God's prisoner, till God should let Him out (Acts 2.26, 27). So Paul (2 Corinthians 12.8,9). So Noah waited in the ai k, alter the flood, till God brouglit him forth (Genesis 8. 12-18). like the Son of God—unconsciously, like Saul, Caiaphas (John 11.49-52), and Pilate, he is made to utter Divine truths. "Son of God" in his mouth means only aii "angel" from heaven, as v. 28 proves. Cf. Job 1. 6 ; 38. 7 ; Psalm 34.7,8; and the probably heathen centurion's exclamation (Matthew 27. 54). The Chaldeans believed in families of gods: Bel, the supreme god, accompanied by the goddess Mylitta, being the father of the gods; thus the expression he meant one sprung from and sent by the gods. Really
Image of Nebuchadnezzar Is a typical prophecy of "the imoge of the beast," connected with mystical Babylon, in Revelation 13. U. The second mystical beast there causeth the earth, and them that dwell therein, to worship the first beast, and that as many as would not, should be killed (Revelation 13. 12, 15). furnace—a common mode Of punishment in Babylon (Jeremiah 29. 22). It is not necessary to suppose that tlie furnace was made for the occasion. C'f. "brick kiln," 2 Samuel 12. 31. Any furnace for common purposes in the vicinity of Dura would serve. Chakdin, in liis travels (a. d. 1671-1677), mentions that in Persia, to terrify those who took advantage of scarcity to sell provisions at exorbitant prices, the cooks were roasted over a slow fire, and the bakers cast into a burning oven. T. None of tine Jews seem to have been present, excepu tlie officers, summoned specially. 8. accused tl»e Jews lil., ale the rent limbs, or flesh of the Jews (cf. Job 31. 31
Psalm 14.4; 27.2; Jeremiah 10. 25). Not probably in general, but as V. 12 states, Shadrach, Meshach, and Abednego. Why Daniel was not summoned does not appear. Probably he was in some distant part of tlie empire on state business, and the general summons (v. 2) had not time to reach him before the dedication. Also, the Jews' enemies found it more politic to begin by attacking Shadracli, Meshach, and Abed-nego, wijo were nearer at hand, and had less influence, before they proceeded to attack Daniel. 9. live forever—A preface of flattery is closely akin to the cruelty that follows. So Acts 24. 2, 3, &c., Tertullus in accusing Paul before Felix. 12. serve not thy godjs—not only not the golden image, but also not any of Nebuchadnezzar's gods. 13. bring—instead of commanding their immediate execution, as in the case of the Magi (cli. 2. 12), Providence inclined him to command the recusants to be brought before him, so that their noble " testimony" for God might be given before the world-powers "against them" (Matthew 10. 18), to the edification of the Church in all ages. l*. Is It true— rather, as Margin [Theodotion], " is itpxirposely that," &c. Cf. the Hebrew, Numbers 35. 20, 22. Notwithstanding his " fury," his past Savour for them disposes him to give tliem the opportunity of excusing themselves on the ground that their disobedience had not been intentional; so lie gives them another trial to see whether they would still worship the image. 15. who is that God— so Sennacherib's taunt (2 Kings 18.35), and Pharaoh's (Exodus 5.2). not careful to answer thee—rather, " We have no need to answer tliee;" thou art determined on thy side, and our mind is made up not to worship the image: tliere is therefore no use in our arguing as if we could be shaken from our principles. Hesitation, or parleying with sin, is fatal; nnliesitating decision is the only safety, where the path of duty is clear (Matthew 10. 19, 28). 17. If it be so—VarABi.us IranMates, "Assuredly." Englisli Version agrees better with the original. The sense is, Ij it be our lot to be cast into the furnace, our God (quoted from Deuteionomy it was the "messenger of the covenant," who herein gave a prelude to His iucaruation. 26. tlie most liigli God he acknowledges Jehovah to be supreme above other gods (not that he ceased to believe in tliese); so he returns to his original confession, "your God is a God of gods" (cU. 2.
47), from which lie had swerved in the interim, perhaps Intoxicated by his success in taking Jerusalem, whose God he therefore thought unable to defend it. 37. nor . . . an liair—(Luke 12. 7 ; 21. 18.) fire liad no power—fulfilling Isaiah 43. 2; cf. Hebrews U. 31. God alone is a " consuming fire" (Hebrews 12.29). nor . . . smell of fire—cf. spiritually, 1 Thessalonians 5. 22. 28. In giving some better traits' in Nebuchadnezzar's character, Daniel agrees with Jeremiah 39. 11; 42. 12. clianged tlie king's word — have made the king's attempt to coerce into obedience vain. Have set aside his word (so "alter . . . word," Ezra 6. U) from regard to God. Nebuchadnezzar now admits that God's law should be obeyed, rather than his (Acts 5. 29). yielded . . . bodies viz., to the fire, not serve—by sacri-
6. 4) is able to deliver us (a reply to Nebuchadnezzar's challenge, "Who is that God that shall deliver you?"), and He will deliver us, &c. (either from death, or in acath, 2 Timothy 4. 17, 18). He will, we trust, literally deliver us, but certiiinly He will do«o spiritually. 18. But If not, Ac—connected with v. 18. "Whether our God deliver us, as He is able, or do not, we will not serve thy gods." Tlieir service of God is not mercenary in Its motive. Though He slay them, they will still trust in Him (Job 13. 15). Their deliverance from sinful compliance was as great a miracle in the kingdom of grace, as that from the furnace was In the Kingdom of nature. Tlieir youth, and position as captives and friendlcKS exiles, before the absolute world-potentjite and tlie horrid death awaiting them If they should persevere in their faith, all enhance the grace of God, which carried them through such an ordeal. 19. visage . . . changed—He had shown forbearance (u. 14, 15) as a favour to them, but now that they despise even his forbearance, anger " tills" him, and Is betrayed In his wliole countenance, seven times more tlian it was wont— " than it was (ever) »ven to be heated." Seven is the perfect number, i. e., it was made as hut as possible. Passion overdoes and defeats ficing, nor worslUp—by prostration of the body. Decision for God at last gains the respect even of the worldly (Proverbs 10.7). 29. This decree promulgated throughout the vast empire of Nebuchadnezzar must have tended much to keep the Jews from idolatry iu the captivity and thenceforth (Psalm 76. 10).
CHAPTER IV.
Ver. 1-37. Edict of Nebdchadnezzar. containijto
Nebuchadnezzar Heluies his Dream, DANIEL IV. which is Interpreted by Daniel.
HIS Second Dream, relating to Himself. Punished with insanity for his haughtiness, he sinks to the level of the beasts (illustrating Psalm 49. 6, 12). The opposition between bestial and human life, set forth here, is a key
God's vengeance. As to Gon (ch. 9. 14; Job". 12; 14. 10; Jereniiali 44. 27). In a good sense (Genesis 31. 49; Jeremiah 31. '28). The idea of lieavenly " watchers" under the supreme God (called in the Zendavesta of the Perslaa Zoroaster, "Ormuzd") was founded on the primeval revelation as to evil angels having wtic/if-tZ for an opportunity until they succeeded in tempting man to his ruin, and good angels ministering to God's servants (as Jacob, Genesis 28. 15; 32. 1,2). Cf. the watching over Al)raham for good, and over Sodom for wrath after long watching in vain for good men in it, for whose sake he would spare it. Genesis IS. ; and over Lot for good, Genesis 19. Daniel fitly puts in Nebuchadnezzar's moutli the expression, though not found elsewhere in Scripture, yet substantially sanctioned by it (2 Chronicles 16.9; Proverbs lo. 3; Jeremiah 32. 19), and natural to him according to Oriental modes of thought. 14. Hew down—(Matthew 3. 10; Luke to interpret the symbolism in the 7th chapter concerning the beasts and the Son of man. After his conquests, and his building In fifteen days a new palace, according to the heathen historian, Abydenus (268 b. c), whose account confirms Daniel, he ascended upon his palace-roof (see v.
29, Margin), whence he could see the surrounding city which he had built, and seized bysomedeity, he predicted the Persian conquest of Babylon, adding a prayer that the Persian leader might on his return be borne where there is no path of men, and where the wild beasts graze {language evidently derived by tradition from u. 32, 33, though the application is different). In his Insanity, his excited mind would naturally think of the coming conquest of Babylon by the Medo-Persians, already foretold to him in ch. 2. 1. Peace—the usual salutation in the East, " Slialom," whence Salaam. The primitive revelation of the 13.7.) The holy (Jude 14) one incites his fellow-angels to God's appointed work (cf. Revelation 14. 15, 18). hcasts get away from under it-it shall no longer aflbrd them shelter (Ezekiel 31. 12). 15. stump—the kingdom is still reserved secure for him at last, as a tree stump secured by a hoop of brass and iron from being split by the sun's heat, in the hope of its growing again (Isaiah 11. 1; cf. Job fall, and man's alienation from God, made "peace" to be felt a,s the first and deepest want of man. The Orientals (as tlie East was the cradle of revelation) retained the word by tradition, a. I tUought it good— " It was seemly before me" (Psalm 107. 2-8). signs—tokens significant of God's omnipotent agency. The plural is used, as it comprises the marvellous dream, the marvellous interpretation of it, and its marvellous issue. 4. I was ... at rest —my wars over, my kingdom at peace, flourishing "green." Image from a tree(J>8remiah 17. 8). Prosperous (Job 15. 32). G. It may seem strange that Daniel was not 14.7-9). Barnes refers it to the chaining of the royal maniac. 16. heart—understanding (Isaiah 6. 10). timesi.e., years (ch. 12. 7). "Seven" is the perfect number: a week of years : acomplete revolution of time accompanying a complete revolution in his state of mind. 17. demand—i. e., determination; viz.,a.s to the change to which Nebuchadnezzar is to be doomed. A solemn council of the heavenly ones is supposed (cf. Job 1. 6; 2. I), over virhich God presides supreme. His "decree" and "word" are therefore said to be theirs (cf. v. 24, " decree of the Most High"); "the decree of the watchers," "the word of the holy ones." For He has placed particular kingdoms under the administration of angelic beings, subject to Him (ch. 10. 13, 20; 12. 1). The word "demand," in the second clause, expresses a distinct idea frond the first clause. Not only as members of God's council (ch. 7. 10; 1 Kings 2-2. 19; Psalmm 21; Zechariah 1. 10) do they subscribe to His "decree," but that decree Is in answer to their prayers, wherein they demand that every mortal shall be humbled, whosoever tries to obscure tlie glory of God. [CAiiViN.] Angels are grieved when God's prerogative is in the least infringed. How awful to Nebuchadnezzar to know that angels plead against him for his pride, and that the decree has been passed In the high court of heaven for his humiliation in answer to angels' demands! The conceptions are moulded in a form peculiarly adapted to Nebuchadnezzar's modes of thought, the living—not as distinguished from the dead, but from the inhabitants of heaven, who " know" that which the men of the world need to be taught (Psalm 9. 16); the ungodly confess there is a God, but would gladly confine Him to heaven. But, saith Daniel, God ruleth not merely there, but "in the kingdom of men." basest—the lowest in condition (1 Samuel 2. 8; Luke 1.52). It Is not one's talents, excellency, or noble birth, but God's will, which elevates to the throne. Nebuchadnezzar abased lo the dunghill, and then restored, was to have in himself an experimental proof of this (v. 37). 19. Daniel . . . Belteshazzar—the use of the Hebrew as well as the Clialdee name, so far from being an objection, as some have made first summoned. But it was ordered by God's providence that he should be reserved to the last, in order that all mere human means should be proved vain, before God manifested His power through His servant; thus the haughty king was stripped of all fleshly confidences. The Chaldees were the king's recognized interpreters of dreams; whereas Daniel's interpretation of the one In ch.
2. had been a peculiar case, and very many years before, nor had he been consulted on such matters since. 8. Belteslinzzar—called so from the god Bel or Belus (see JYote, ch. 1. 7). 9. spirit of the holy gods—Nebuchadnezzar speaks as a heathen, who yet has imbibed some notions of Die true God. Hence he speaks of " gods" in the plural, but gives the epithet "holy," which applies to Jeliovah alone, the heathen gods making no pretension to purity, even in the opinion of their votaries (Deuteronomy 32. 31 cf. Isaiah 63.11). "I know" refers to his knowledge of Daniel's skill many years before (ch. 2.); hence he calls liim "master of the magicians." tronblcth—gives thee difliculty in explaining it. 10. tree—so the Assyrian is compared to a "cedar" (Ezekiel 31.3; cf. Ezekiel
17. 24). in the midst of the earth—denoting its conspicuous position as the centre whence the Imperial authority radiated in all directions, la. beasts . . . shadow under itimplying that God's purpose In establishing empires In the world is that they may be as trees affording men "fruits" for "meat," and a "shadow" for rest (cf. Lamentations 4. 20). But the world-powers abuse their trust for self; the Vefore Messiah comes to plant the tree of His gospel-kingdom, which alone shall realize God's purpose (Ezekiel 17. 23 ; Matthew 13. 32). Herokotus (7. 19) mentions a dream (probably suggested by the tradition of this dream of Nebuchadnezzar in Daniel) which Xerxes had, viz., that he was crowned with olive, and that the branches of the olive filled the whole eartli, Ymt that afterwards the crown vanished from his head : signifying his universal dominion soon to come to an end. 1.1. watcher and an holy one—rather, " even an holy one." Only one angel is Intended, and he not one of the bad, but of the holi/ angels. Called a " watcher," because ever on the watch to execute God's will [.IeromrJ, (Psalm lft3. 20, It, is an undesigned mark of genuineness. In a proclamation to "all people," and one designed to honour the God of the Hebrews, Nebuchadnezzar would naturally use the Hebrew name (derived from El, God, the name by which the prophet was best known among his countrymen), as well as the Gentile name by wliich he was known In the Chaldean empire, astonied—overwhelmed with awe at the terrible import of the dream, one hour—the original means often "a moment," or "sliort time," as in ch. 3. 6, 21). Cf. as to their watchfulness. Revelation 4. 8, "/ull of eyes within . . . they rest not day and night." Also they watch good men committed to their charge (Psalm 34. 7; Hebrews 1. 14); and watch over the veil to record their ulns, and at God's bidding at last punish them (Jeremiah
15. let not the dream . . . trouble thee—many despots would have punished a prophet who dared to foretell his overthrow. Nebuchadnezzar assures Daniel he may freely speak out. the dream be to them that hate thee—Wo are to desire the prosperity of those under wliose authori. 10, 17), "watchers" applied to human instruments of C28
The King's Dream Fulfilled, DANIEL IV. and his Edict concerning it.
Ity Ood's providence has placed us (Jeremiah 29. 7). The wisU lioie is not so much against others, as for the king: a couunou loiiniila (2 Samuel 18. 32). It is not the language of uncharitable hatred. 30. The tree is the king. The branotua, the princes. The leaves, the soldiers. The nezzar's wife.) Hence infidels have doubted the Scripture account. But the latter is proved by thousands of bricks on the plain, the inscriptions of which have been deciphered, each marked "Nebuchadnezzar, the son of Nabopolassar." " Built," i. e., restored and enlarged (2 Chronicles 11. 5, 6). It is curious, all the bricks have been found with the stamped face downwards. Scarcely a figure in stone, or tablet, has been dug out of the rubbi.sh heaps of Babylon, whereas Nineveh abounds in them ; fulfilling Jeremiah 61. 37, "Babylon shall become heaps." The "J" is emphatic, by which he puts himself in the place of God; so the "my . . . my." He impiously opposes his might to God's, as though God's threat, uttered a year before, could never come to pass. He would be more than man; God, therefore, justly, makes him less than man. An acting over again of the fall ; Adam, once lord of the world and the very beasts (Genesis 1. 28; so Nebuchadnezzar ch. 2. 38), would be a god (Genesis 3. 5), tlierefore he must die Hke the beasts (Psalm 82. 6; 49. 12). The second Adam restores the forfeited inheritance (Psalm 8. fruits, the revenues. The sliadow, the protectiou afforded to dependent states. 23. It Is t liou—He speaks pointedly, and without circumlocution (2 Samuel 12. 7). Whilst pitying the king, he uncompromisingly pronounces his sentence of punishment. Let ministers steer the mean between, on the one hand, fulminations against sinners under the pretext of zeal, without any symptom of compassion; and, on the other, flattery of sinners under the pretext of moderation, to tlie end of ^Ue eai-tli—(Jeremiah 27. 0-8.) To the Caspian, Euxine, and Atlantic seas. 24. decree of tUe Most Hlgli—what was termed in v. 17 by NebucUadncziiar " the decree of the watchers,'' is here more accurately termed by Daniel, " the decree of tlie Most High." They are but His ministers. 35. tliey gliall drive tliee—a Chaldee idiom for thou shall be driven. Hypochondriacal madness was his malady, which "drove" him under the fancy that he was a beast, to "dwell with the beasts;" v. 3t proves this, "mine understanding returned." The regency would leave him to roam in the large beast-abounding parks attached to the palace, ent grass—i.e., vegetables, or herbs In general (Genesis 3, 4-8). 31. While, &o.—In the very act of speaking, so that thei'e could be no doubt as to the connection between tho crime and the punishment. So Luke 12. 19, 20. O king ... to thee It is spoken—Notwithstanding thy kingiy power, to thee thy doom is now spoken, there is to be no further respite. 33. driven from men—as a maniac fancying himself a wild beast. It is possible, a conspiracy of his nobles may have co-operated towards his having been "driven" forth as an outcast, hairs . . . eagle's feathers—matted together, as the hair-like thick plumage of the ossifraga eagle. The "nails," by being left uncr.t for years, would become like "claws." 31. lifted up mine eyes unto heaven—whence the "voice" had issued (v. 3J) at the beginning of his visitation. Sudden mental derangement often has the effect of annihilating the whole interval, so that, when reason returns, the patient remembers only the event that immediately preceded his insanity. Nebuchadnezzar's looking up towards heaven was the first symptom of his "understanding" having "returned." Before, like the beasts, his eyes had been downward to the earth. Now, like Jonah's (Jonah 2. 1, 2, 18). they shall wet thee i. e., thou shalt be wet. till thoii know, itc.—(Psalm 83.17,18; Jeremiah 27.5.) 36. thou sSialt have known, &c.—a promise of spiritual grace to him, causing the judgment to humble, not harden, his heart, heavens do rule—the plural is used, as addressed to Nebuchadnezzar, the head of an organized earthly kingdom, with various principalities under the BupreiUH ruler. So "the kingdom of heaven" (Matthew 4.
17 ; Grcrk, " kingdom of the heavens") Is a manifold organization, composed of various orders of angels, under the Most High (EphesianS 1. 20, 21; 3.10; Colossians 1. IG). 37. toroak off—as a galling yoke (Genesis 27. 40); sin is a heavy load (Matthew II. 28). LXX. and Vulgate translate not so well, " redeem," which is made an argument for Bomo's doctrine of the expiation of sins by meritorious works. Even translate it so, it can only mean, Kepeut and show the reality of thy repentance by works of justice and charity (cf. Luke 11. 41); so God will remit thy punishment. The trouble will be longer before it comes, or shorter when it does come. Cf. the cases of Hezekiali, Isaiah 38. 1-5; Nineveh, Jonah 3. .5-10; Jeremiah 18.7, 8. The change is not in God, but in the sinner who repents. As the king who had provoked God's judgments by sin, so he might avert it by a return to righteousness (cf. Psalm
4) out of the fish's belly, they are lifted up to heaven iu prayer. He turns to Him that smiteth him (Isaiah 9. 13), with tlie faint glimmer of reason left to him, and owns God's justice in punishing him. praised . . . him—praise is a sure sign of a soul spiritually healed (Psalm 116. 12, 14
Mark 5. 15, 18, 19). I . . . honoured him—implying that the cause of his chastisement was that he had before robbed God of His honour, everlasting dominion—not temporary or mutable, as a human king's dominion. 35. all ... as nothing—(Isaiah 40. 15, 17.) according to his will in . . . heaven—(Psalm 115. 3; 135. 6; Matthew 6. lii; Ephesians 1. 11.) army—the heavenly hosts, angels and starry orbs (cf. Isaiah 24. 21). none . . . stay his hand—
41. 1,2; Acts 8. 22). Probably, like most Oriental despots, Nebuchadnezzar had oppressed the poor by forcing them to labour in his great public works without adequate remuneration, if . . . lengtheningof. .. tranquillity—if haply thy present prosperity shall be prolonged. 39. twelve moitths—this respite was granted to him to leave him without excuse. So the 120 years granted Jbefore the flood (Genesis 6. 3). At the first announcement of the coming judgment he was alarmed, as Ahab (1 Kings 21. lit., strike His hand. Image from striking the hand of another, to check him in doing anything (Isaiah 43. 13 ; 45.
9). Wliat doest thou—(Job 9. 12; Romans 9. 20.) 36. An inscription in the East India Company's Museum is read as describing the period of Nebuchadnezzar's insanity.
27), but did not thoroughly repent; so when judgment was not executed at once, he thought it would never come, and so returned to his former pride (Ecclesiastes 8. 11). in the palace—rather, upon the (flat) palace roof, whence he could contemplate the splendour of Babylon. So the heathen historian, Abydenus, records. The palace roof was the scene of the fall of another king (2 Samuel 11. 2). Tlie outer wall of Nebuchadnezzar's new palace embraced six miles; there were two otlrer embattled walls within, and a great tower, and three brazen gates. 30. Babylon that I have built—HERODOTUS ascribes the building of Babylon to Semiramis and Nitocris, his iiformant under the Persian dynasty giving him the Assyrian and Persian account. Bkrosus and Abydenus give the Babylonian accouiit, viz., that Nebuchadnezzar added much to the old fG. V. Smith.] In the so-called standard inscription read by Sir H. Rawlinson, Nebuchadnezzar relates that during four (?) years he cea.sed to lay out buildings, or to furnish with victims Merodach's altar, or to clear out the canals for irrigation. No other instance in the cuneiform inscriptions occurs of a king recording his own inaction, my counsellors . . . sought unto me—desired to have me, as formerly, to be their head, wearied witlxthe anarchy which 'prevailed in my absence (cf. note, v. 33); the likelihood of a conspiracy of the nobles is confirmed by this verse, majesty was added—my authority was greater than ever before (Job 42. 12; Proverbs 22. 4; Matthew 6. 33, "added"). 37. praise . . . extol . . . honour—He heaps word on word, as if he cannot *fty enough in praise of God. all whose works . . . truth . . . judgment i. e., are true and just (Revelation 15. 3; 16. 7). God has not dealt unjustly or too severely with me; whatever I have suffered, I deserved it all. It is a mark of true contrition to condemn one's self, and justify God (Psalm 51. 4) those' city, built a splendid palace and city walls. Heuodotus, the so-called "father of history," does not even mention Nebuchadnezzar. (Nitocris, to whom he attributes the Ueaulifying of Babylon, seems to have been Nebuchad-
625)
BaUhctzzar's Impious Fcust. DANIEL V. The IJandwrUing on the Wall. that ivalk In priile . . . abasp—PXPinplifled in me. He condemns himself before tlie wliole worid, in order to glorify God.
3; Song of .Solomon 6. S>. 3. This act was not one of rrecessitJ or for honour's t.nke, Ijnt In reckless profanity. 4. ]>raliied—sang and shouted prai.ses to "gods," which being of gold, "are tlieir own witnesses" (Isaiah 44. 9), confuting the folly of those wlio fancy such to be gods. 5. In the same hour—Tliat the cause of God's visitation miglit be palpable, viz., the profanation of His vessels and His holy name, fingers of . . . hand—God admonishe.s him, not by a dream (as Nebuchadnezzar had been warned), or by a voice, but by "fingers coming forth," the invisibility of Him who moved tliem heightening tlie awful iniprpssi veness of the scene, the hand of the Unseen One attesting his doom before the eyes of himself and Ills guilty fellow-revellers, against tlie candlestick— the candel.abra; where the mystic characters would be tiest seen. Barnes makes it the candlestick taken from the temple of Jeru.salem, the nearne.ss of the writing to it intimating that the rebuke was directed against the sMcrilege. upon the plaster of the wall of the king's palace —writtea in cuneiform letters on slabs on the walls, o .id on the very bricks, are found tlie perpetually recurring recital of titles, victories, and exploits, to remind the spectator at every point of the regal greatness. It is significant, that on the same wall on which the king was accustomed to read the flattering legends of his own magnificence, he beholds the mysterious inscription which tells his fall (cf. Proverbs IG. 18; Acts 12. 21-'2:^). part of the hand—the anterior jsart, v^^., the fingers. 6. countenance— (jr/f/AZ/icw, ?'. e., his bright look, joints of his loins—"the vertebrre of his back." [Ge-senius.] 7. He calls for the magicians, who more than once had been detected in imposture. He neglects God, and Daniel, whose fame as an interpreter was then well established. Tlie world wishes to be deceived, and shuts its eyes against the light. [Calvin.] The Hebrews think the words were Chaldee, but in tlie old Hebrew character (like that now in the Samaritan Pentateuch), third rulei-—the first place was given to the king; tlie second, to the son of the king, or of llie queen ; the third, to the chief of tlie satraps. 8. The words were In such a character as to be illegible to the Clialdees, God reserving this honour to Daniel. 10. queen—the queen-mother, or grandmother, Nitocris, liad not been present till now. She was wife either of Nebuchadnezzar or of Evil-merodacli
CtlAPTER V.
Ver. 1-31. Belshazzar's Impious Feast; the Handwriting ON the Wall Intkiipreted by Daniel of the 1)0011 OF Babylon and its King. l. Bclshazxar—Rawlinson, from the Assyrian inseriptions, has explained the seeiuingdiscrepancy between Daniel aad the lieathon liistorians of Babylon, BEUosusand Abydenus, who .say the last king (Nabonidus) surrendei'ed in Bor.sippa, after Babylon was taken, and had an honourable abode in Caramania assigned to him. Belshnzzar was'joint-king tvithhis fatlii-r (called Minus in the inscriptions), bid subor<Mnale to him ; hence the Bnbylonian account suppresses the fact which cast discredit on Babylon, viz., that Belsliazzar shut himself up in that city, and fell at its capture; whilst it records tlie surrender of the principal king in Borsippa (see my Introduction to Daniel). The heathen Xenophon's description of Belshazzar accords with Daniels; he calls him " impious," and illustrates his cruelty by mentioning that he killed one of his nobles, merely because in huntinj the noble struck down the game before him; and unmanned a courtier, Gadates, at a banquet, because one of the king's concubines praised him as handsome. Daniel sliows none of the sympathy for him which lie had for Nebuchadnezzar. Xenophon confirms Daniel as to Belshazzar's end. Winer explains the "shazzar" in the name as meaning fire, made . . . feast—lieaven-seut infatuation when his city was at the time being besieged by Gyrus. The fortifications and abundant provisions in the city made the king to despise the besiegers. It was a solemn festival-day among the Babylonians [Xenophon]. drank . . . before the tliousand—The king, on this extraordinary occasion, departed from his usual way of feasting apart from his nobles (cf. Esther 1. 3). a. wUiles lie tasted tlie wine—whilst under the effects of wine, men will do what they dare not do when sober, liis fatlier IVebucliadnezaar—i. e., his forefather. So "Jesus . . . the son of David, the so?i of Abraham."' Daniel does not saj' that the other kings mentioned in other writer* did not reign between Belshazzar and Nebuchadnezzar, riz., Evil-merodach (Jeremiah 52. hence her acquaintance with the services of Daniel. She completed the great works which t!ie former hud begun. Hence Herodotus attributes them to lier alone. This accounts for the deference paid to her ly Belshazzar. (See my iVoie, ch. 4. 30.) Cf. similar rank given to tlie queenmotlier among the Hebrews, 1 Kings 15. 13. 11. spirit of the holy gods—she remembers and repeats Nebuchadnezzar's language (ch. 4. 8,9, IS). As Daniel was probably, according to Oriental custom, deprived of the ollice to wliicli Nebi;chudnezzar liad promoted him, as "master of the magicians" (ch.4. 9),at tlie king's death, Belshazzar might easily be ignorant of his services, the king . . . thy fatlier the king . . . thy father—Tlie repetition marks with empliatic gravity both tlie excellences of Danicd, and the fact that Nebuchadnezzar, whom Belshazzar is bound to reverence as his father, had souglit counsel from liiin in similar circumstances. 13. thecap« tivity of Judali—the captive Jews residing in Babylon. 17. Not inconsistent with i'. 29. For liere he declares his interpretation of the woids is not from the desire of reward. The honours in v. 'i'i were doubtless urged on him, without his wisli, in such a way that lie could not with propriety refuse them. Haci lie refused t hem after announcing the doom of tlie kingdom, he might have been suspected of cowardice or treason. 18. God gave
31), Neriglissar, his brother-in-law, and Laborasoarchod (nine m(jnths). Berosus makes Nabonidus the last king to have been one of t/ie people, rai.sed to the throne by an insurrection. As tlie inscriptions show that Belshazzar yyd.s distinct from, and Joint king with, him, this is not at variance with Daniel, whose statement that Belshazzar was son (grandson) of ^Nebuchadnezzar is corroborated by Jeremiah (Jeremiah 27.7). Their joint, yet independent, testimony, as contemporaries, and having the best means of inforinatioii, is more trustworthy than any of the heathen historians, if there were a discrepancy. Evilmerodach, son of Nebuchadnezzar (according to Berosus), reigned but a short time (one or two years), having, in consequence of his bad government, been dethroned by a plot of Neriglissar, his sister's husband; hence Daniel does not mention him. At tlie elevation of Nabonidus aM supreme king, Belshazzar, the grandson of Nebuchadnezzar, was doubtless sulfered to be subordinate king and successor, In order to conciliate the legitimate party. Tlius the seeming discrepancy Ijecomes a confirni Mtion of genuineness when cleared up, for the real harmony must have been undesigned, wives . . . concubines — not usually present at feasts in the Enst, where females of tlie harem are kept in strict seclusion. Hence Vashti's refusal to appear at .Vhasuerus' feast (Esther 1). But the Babylonian court. In its reclcless excesses, seems not to have been so strict as the Persian. Xenophon (Cjjrop. 5. 'i, 28) confirms Daniel, representing a feast of Belshazzar where the concubines are present. At the beginning "the lords" {v. 1), for whom the feast was made, alone seem to have been present; but ns the revelry advanced, the females were introduced. Two clns.ses of them are mentioned, those to whom belonged the privileges of " wives," and those strictly coucubines (2 Samuel 5. 13; 1 Kings 11. 630
It was not his own birth or talents whi -h gavi him tlie vast empire, as he tlioift;ht. To make liim unlearn his proud thouglit was the object of God's visitation on him. majesty—in the eyes of liis subjects, glory—from his victories, honour—from thi!enlai'};emenl and decoration of the city. 19. A purely absolute monarchy (Ji remlah
27. 7). 31. heart waa made like . . . brastu til., "lie made his heart like tlie beasts," »". c., he desired to dwell with theiu. Thou hast erred uut through ijjuurauoe, Thf Monarxay Transferred to tike Medes. DANIEL VL Daniel Disobeys (he Kiny'ti Decree.
Macedon was set up; and Darius Cyaxares 11., between Astyages and Cyrus (^.schylub, Pers. 7(>2, 7i>;i). hundred and twenty—satraps; set over the conquered provinces (including Babylon) by Cyrus (Xenophon; Q/rop. H. (>. 1). No doubt C.vrus acted under Darius, as in the capture of Babylon; so that Daniel rightly attributes the appointment* to Darius. 3. Daniel wag preferred—probably because of his having so wonderfully foretold the fall of Babylon. Hence the very expression used by the queen-mother on that occasion (ch. 5. 12) is here used, " because an eTcelleiit .ipirit was in him." king thouglit to set liim over the whole realm—agreeing with Darius' character, weak and averse to business, wiiich he preferred to delegate to favourites. God overruled tliis to tiie good both of Daniel, and, through him, of His people. 4. occasion . . . conccriiiing the kingdom—pretext for accusation in his adiniuislratioa but through doliboiate contempt of God, notwithstanding that thou hadst Ix-'fore tlilne eyes the striking Wisrning. given iu thy graiidluthei-'s case. »3. wUoim; are all tliy way*-- (Jcfeiaitih 10. '23.) 24. Then—When tliou liltedst up thywelf Hgahist tlie Lord, tlie part of <hc Iiuml—the fore part, the lingers, was . . . sent from lilni i. e., from God. !45. M«ne, Tekel, Upluirstn— iiunibtired, weighed, and dividers. 26. Uod hath fixed tlie nuuiber of years of tliine empire, and tlial number is now complete. 23". iveigli'cti li« tUe balances — The Egyptians thought tliat Osiris weiglied the actions of tlie dead in a literal balance. The Babylonians may have liad the fiame notion, wliich would give :* peculiar appropriateness to tlie Image here used, found wanting—too light before God, the weigher of actions (1 Samuel % 3; Psalm 62. 9). liike spurious gold or silver (Jeremiah
C. 30). 28. Peres—tlie explanation of "dividers" (t). 2o), the active participle plural there being used for the pa-vsiuc (Ecclesiiistes 4. 4). 5. It is the highest testimony to a godly man's walk, when his most watchful enemies can find no ground of censure save in that he walks according to the law of God even where it opposes the ways of the world. 6. asaemliled t»«gether lit., "assembled hastily and tumultuously." Had they come more deliberately, the king might have refused their grant; but they gave him no time for reflection, representing that their test-departiciple siinr/iUar, " dividers " for "divided." The word "Peres" alludes to the similar word Ptisia. divided— rtz., among tlie Medesand Persians [Mauuer]; or, severed trom tliee. [GuOTtUS.] 29. Belsliaz:£ar . . . clothed Danirl with scarlet—To come from the presence of a prince in a dress presented to the wearer as a distinction is still held a great honour in the East. Daniel was thus restored to a similar rank to what he had held under Nebuchadnezzar (ch. 2. ts). Godly fidelity which niiglit be expected to bring down vengeance, as in this case, is often rewarded even in this life. The king, having promised, was ashaiied before his courtiers to break his word. He perhaps also attected to despise the prophecy of his doom, as an idle threat. As to Daniel's reasons for now accepting wliat at first he had declined, cf. JVote, v. 17. The insignia of honovir would be witnesses for God's glory to the world of his having by God's aid interpreted tlie myscree was necessary for the safety of the king, live forever —Akkian (4) records that Cyrus was the first before whom prostration was practised. It is an undesigned mark of genuineness that Daniel should mention no prostration before Nebuchadnezzar or Darius (see Note, ch. 3.9). 7. The Persinii king was regarded as representative of the chief god, Ormuzd; the seven princes near him represented the seven Amshaspands before the throne of Ormuzd; hence Mordecai (Esther 3. 4) refused such hoir Kige to Hainan, the king's prime minister, as inconsistent with what is due to God alone. A weak despot, like Darius, much under the control of his princes, might easily be persuaded that such a decree would test the obedience of the Chaldeans just conquered, and tame their proud tic charactei's. The cause of his elevation too would secure the favour of the new dynasty (ch. 6. 2) for both himself and his captive countrymen. As the capture of the city by Cyras was not till near daylight, there was no want of lime in that eventful night for accomplishing all that is here recorded. Tlie capture of the city so Immediately spiri/ts. So absolute is the king in the East, that he i.s regar<led not merely as the ruler, but the owner, of the people. All . . . governors . . . counsellors, &c.—several functionaries are here specified, not mentioned in f. after the prophecy of it (following Belshazzar's sacrilege), marked most emphatically to the whole world the connection between Babylon's sin and its punishment. 30. Herodotus and Xenophon confirm Daniel as to the suddenness oi theeveiit. Cyrus diverted the Euphrates into a new channel, and, guided by two deserters, marched by the dry bed into the city, whilst the Babylonians were carousing at an annual feast to the gods. See also Isaiah
4. 6. They evidor Uly exaggerate tlie case to the weak king, as if their request was that of all the officers in the empire, den of lions—an underground cave or pit, covered with a stone. It is an undes Ujned proof of genuineness, that the "fiery furnace" is not made the means of punishment here, as in ch. 3.; for the Persians were fire-worshippers, which the Babylonians were not. 8. decree or, interdict. that it he not changed—(Esther 1. 19; 8. 8.) Tliis immutability of the king's commands was peculiar to the Medesand Persians: it was due to their regarding him infallilde as the representative of Ormuzd ; it was not so among the Babylonians. Medes and Persians—the order of the names is an undesigned mark of genuineness. Cyrus the Persian reigned subordinate to Darius the Mede as todignity, though exercising more real power. After Darius' death, the order is "the Persians and Medes" (Esther 1. 14, 19, &c.). 9. Such a despotic decree is quite explicable by remembering that the king, as the incarnation of Ormuzd, might demand such an act of religious obedience as a test of loyalty. Persecuting laws are always made on false pretences. Instead of bitter complaints against men, Daniel prays to God. Though having vast business as a ruler of the empire, he finds time to pray thrice a day. Daniel's three companions (ch. 3.) are not alluded to here, nor any other Jew who conscientiously may have disregarded the edict, as the conspirators aimed at Daniel alone (f. 5). 10. when Daniel knew . . , writing . . . signed—and that, therefore, the power of advising the king against it was taken from liim. wen4 into his l»ouse—withdrawing from the God-dishonouring
21. 5; 44. 27; and Jeremiah 50. 3», 39; and 51. 36. As to Belshazzar's being slain, cf. Isaiah 14. 18-20; 21.2-8; Jeremiah
50.29-35 ; 51.57. 31. Daring the Median—!. e., Cyaxares
II., the son and successor of Astyages, B. C. 569-5'!6. Though Koresh, or Cyrus, was leader of the assault, yet all was done in the name of Darius; therefore, he alone is mentioned here; but eh. 6. 28 shows Daniel was not ignorant of Qyrrt.?' share in the capture of Babylon. Isaiah 13. 17; 21.
2, confirm Daniel in making the Mcdes the leading nation in destroying Babylon. .So also Jeremiah 51. 11, 28. Herodotus, on the other hand, omits mentioning Darius, as that king, being weak and sensual, gave up all the authority to his energetic nephew, Cyrus (Xenophon, Cyrop.
1.5; 8.7). threescore and two years old—This agrees with Xestophon, Cyrop. 8. 5, 19, as to Cyaxares II.
CHAPTER VI.
Ver. 1-28. Dakius' Decree : Daniel's Disobedience, \ND Consequent Exposure to the Lions: his DelivERANOE BY GOD, AND DARIUS' DECREE. 1. DariuS— Grotekend has read it in the cuneiform inscriptions at Persepolls, as Darheush, i.e., Lord-King, a, name applied court, windows . . . open—not in vainglory, but that there might be no obstruction to his view of the direction in which Jerusalem, theearthly seat of Jehovah under the Old Testament, lay; and that the sight of heaven might draw of This mind from earthly thoughts. To Christ in the heavenly temple let us turn our eyes in prayer, froa) to many of the Medo-Persian kings in common. Three of the name occur: Darius Hystaspes, b. c. 521, in whose reign the decree was carried into effect for rebuilding the t«mple (Ezra 4. 5; Haggai 1. 1); Darius Codomaiius, b. c.
336, whom Alexander overcame, called "the Persian" CNehemiah 12. 22), an expression used after the rule of Dania. Cast into the Liori Den. DANIEL VII. The Vision of the Four BtasU. claims such a plea), but relatively to this case. God has attested the justice of my cause in standing up for His worship, by delivering me. Therefore, the " forasmuch" does not justify Rome's doctrine of works meriting salvation, before thee—Obedience to God is in strictest compatibility with loyalty to the king (Matthew 22.21 ; 1 Peter this land of our captivity (1 Kings 8. 44, 48 ; 2 Chronicles 6.
20, 34, :38; Psalm 5.7). cltamber—the upper room, where prayer was generally offered by the Jews (Acts 1. 13). Not on the house-top (Acts 10. 9), where he would be conspicuous, upon his knees—humble attitudes in prayer become luimbie suppliants, three times a day—(Psalm
2. 17). Daniel's disobedience to tlie king was seeming, not real, because it was not from contempt of the king, but from regard to the King of kings (cf. Acts 24.10). 23. because he believed—"Faith" is stated in Hebrews 11.33 to have been his actuating principle: a prelude to the gospel. His belief was not with a view to a miraculous deliverance. He shut his eyes to the event, committing
55. 17.) Tlie third, sixth, and ninth hour; our nine, twelve, and three o'clock (Acts 2. 15; 10. 9; 3. 1 ; 10. 30; cf. ch. 9. 21). as . . . aforetime—not from contempt of the king's command. 11. assembled—as in v. S, assembled or ran hastily, so as to come upon Daniel suddenly and detect liim In the act. 1^2. They preface their attack by alleging the king's edict, so as to get him again to confirm it unalterably, betlie Steeping of his soul to God, in well-doing, as unto a faithful Creator (1 Peter 4. 19), sure of deliverance in a better life, if not in this. a*. (Deuteronomy 19. 19; Proverbs 19. 5.) accused lit., devoured the bones and flesh. It was just tliat they who had torn Daniel's character, and sought the tearing of his person, should be themselves given to be torn In pieces (Proverbs 11.8). their children —among the Persians, the whole kindred were involved In the guilt of one culprit. The Mosaic law expressly forbade this (Deuteronomy 24. 16; 2 Kings 14.6). or ever fore they mention Daniel's name. Not to break a wicked promise, is not firmness, but guilty obstinacy (Matthew
14. 9; Mark 6. 26). 13. Thai Daniel—contemptuously, of . . . captivity of Judah—recently a captive among thy servants, the Babylonians—one whom humble obedience most becomes. Thus they aggravate his guilt, omitting mention of his being prime minister, which miglit only remind Darius of Daniel's state services, repardeth >iot tliee—because he regarded God (Acts 4. 19; 5.
29). 14. displeased with himself—for having suffered himself to be entrapped into such a hasty decree (Proverbs 29. 20). On the one liand he was pressed by the immutability of tlie law, fear that the princes might conspire against him, and desire to consult for his own reputation, not to seem fickle; on the other, by regard for Daniel, and a desire to save him frorti the effects of his own r;vsh decree, till . , . going dowTi of . . . snn—Tlie king took tliis time to deliberate, thinking that after sunset Daniel would be spared till morning, and that meanwhile some way of escape would turn up. But (v. 15) the «onspirators assembled iumultuously (lit.) to prevent this delay in the execution, lest the king should meantime cliange liis decree. 16. Thy God . . . will deliver thee The lieatlien believed in the interposition of the gods at times in favour of their worsliippers. Darius recognized Dauiel's God as a god, but not the only true God. He had heard of the deliverance of the three youths in ch. 3., and hence augurs Daniel's deliverance. I am not my own master, and cannot deliver tliee, however much I wish it. "Tliy God will." Kings are the slaves of their flatterers. Men ail mire piety to God in others, Iiowever disregarding Him themselves. 11. stone . . . sealed—typical of Christ's entombment under a seal (Matthew 27. 66). Divinely ordered, tliat the deliverance might be the more striking, his own signet, and , . . of his lords—the concurrence of llic lords was required for jnaking laws. In this, kingly power had fallen since it was in Nebuchadnezzar's hands. The Median king is a puppet in his lords' hands; they take the security of their own seal as well as his, that he should not release Daniel. The king's sea) guaranteed Daniel from being killed by them, should he escape the lions. 18. neither were instruments of mnsic, &c. GF.h^'Sivs translates, "concubines." D.aniel's mentioning to us as an extraordinary thing of Darius, that he neither approaclied his table nor his harem, agrees with Xenopkon's picture of him as devoted to wine and women, vain, and without self-control. He is sorry for the evil whicli he himself had caused, yet takes no steps to remedy i. e., before ever. The lions' sparing Daniel could not have been because they were full, as they sliowed tlie keenness of their hunger on the accusers. 26. Stronger tlian the decree (cli. 3. 29). That was negative; tliis, positive ; not merely men must say " nothing amiss of," but must "fear before Goil." 38. It was in the third year of C,vru3 Daniel's visions (ch. 10.-12.) were given. Daniel "prospered" because of his prophecies (Ezra 1. 1, 2).
CHAPTER VII.
Ver. 1-28. Vision of the Four Beasts. Tliis chapter treats of the same subject as the second chapter. But there the four kingdoms, and Messiah's final kingdom, were regarded according to their external political aspectbut here according to the mind of God concerning tliem, and their moral feature.';. The outward political history had been sliown in its general features to tlie world-ruler, wliose position fitted him for receiving such a revelation. But God's prophet here receives disclosures as to tlie characters of the powers of the world, in a religious point of view, suited to his position and receptivity. Hence in the second chapter the images are taken from tlie inanimate sphere ; in the seventh chapter they are taken from the animate. Nebuchadnezzar .saw superficially the world-power as a splendid human figure, and the kingdom of God as a mere stone at the first. Daniel sees the world-kingdoms in their inner essence as of an animal nature lower than human, being estranged from God; and that only in the kingdom of God ("the Son of man," the representative-man) is the true dignity of man realized. So, as contrasted with Nfbucliadnezzar's vision, tlie kingdom of Go<l appears to Daniel, /)o>» the vei-y first, superior to the world-kingdom. For though in physical force the beasts excel man, man has essentially spiritual powers. Nebuchadnezzar's colossal image represents mankind in its own strength, but only tlie outward man. Daniel sees man siiiritually degraded to the beast-level, led by blind impulses, througli his alienatiou from God. It is only from above that the perfect Son ol man comes, and in His kingdom man attains liis true disstiny. Cf. Psalm 8. with Genesis I. 26-28. Humanity is impossil)le witliout divinity: it sinks to bestiality (Psalm
It. Tliere are man.v such halters between good and bad, Who are ill at ease in their sins, yet go forward in them, and are drawn on b.y others. 19. His grief overcame his fear of the nobles, ao. living God—having life Him.self, and able to preserve tliy life; contrasted with the lifeless idols. Darius borrowed the phrase from Daniel; God extorting from an idolater a confession of the truth, thon »erv« st continually—in times of persecution, as well as
32. 9; 49. 20; 73. 221. Obstinate heathen nations are compared to " bulls" (Psalm 6S. 30). Egypt to the dragon Id the Nile (Isaiah 37.1; 51.9; Ezekiel 29.3). The animal with all its sagacit.v looks always to the ground, witliout consciousness of relation to God. What elevates man is coiiiiiiuuion with God, in willing subjection to Him. Tlio nionient he tries to exalt himself to independence of God, like Nebu(^hadnezzar(cli.4. .30), he sinks to the l>east'a tirn' S of peace, is thy God . . . able—tlie language of doubt, yet hope. ai. Daniel might have indulged in anger at (lie king, but jloes not; his sole thought is, God's glory lias been set forth in his deliverance, aa. his an- ^el -the instrument, not the author, of his deliverance iPsalin 91. 11; 34.7). shut . . . lions' inoutlis—(Hebrews K. 33.) !So spiritually, God will sliut tlie roaring lion's mouth (1 I'eter 5. 8) for His servants, forasmucli as Vttfore him innocency—uot absolutely (in ch.U. 7, IS lie dislevel. Daniel's acfiuaintance with the animal colossal figures in Ilabylon .and Nineveh was a psychological preparation for his animal visions. Hosea 13. 7, 8 won occur to him wiiilst viewing tliose ensigns of tlie world-
Vision of the Four Beasts. DANIEL VII. The Interpretation thereof. power. Cf. Jeremiah 2. 15 ; 4. 7 ; 5. 6. 1. Bel8liiazzq,r—Good Hebrew MSS. have BeUhazzar ; meaning " Bel is to be burnt with hostile Are" (Jeremiah 50. 2; 51. 44). In the history he kingdoms, each originally one, afterwards divided. English Version is the result of a slight change of a Hebrew letter. The idea then would be, " It lay on one of its fore feet, and stood on the other;" a figure still to be seen on one of tiie stones of Babylon (Munter, Helig. Babyl. 112); denoting a kingdom that hail been at rest, but is how rousing itself for conquest. Media is the lower side, passiveness; Persia, the upper, active element. [AtrBERLEN.] The three ribs in Its mouth are Media, Lydia, and Baby-
Is called by his ordinary name; in thQ prophecy, wiiich. gives his true destiny, he is called a corresponding name, by the ciiange of a letter, visions of Ills head—not confused "dreams," but distinct images seen whilst his mind wus collected, sum—a summary. In predictions, generally, details are not given so fully as to leave no scope for free agency, faith, ai»d patient waiting for God manifesting His will in the event. He "wrote" it for the Church in all lon, brought under the Persian sway. Rather, Babylon, Lydia, and Egypt, not properly parts of its body, but seized by Medo-Persia. [Sir I. Newton.] Called "ribs," because tliey strengthened tlie Medo-Persian empire. "Between its teeth," as being mucli grinded by it. devour mucU ilesli — i, e., subjugate many nations. 6. leopard—smaller than the lion; swift (Habakkuk 1.8); cruel (Isaiah 11.6), the opposite of tame; springing suddenly from its hiding-place on its prey (Hosea 13. 7); spotages,- he "told" It for the comfort of his captive fellowcountrymen. /S. tHe four winds — answering to the " four beasts ; their several conflicts in the four quarters or directions of the world, strove—burst forth (from the abyss.) [Maurer.] sea—the world-powers rise out of the agitations of the political sea (Jeremiah 46.7,8; Luke 21.
25; cf. Revelation 13. 1 ; 17. 15 ; 21. 1) ; the kingdom of God and the Son of man from the clouds of heaven {v. 13; cf. John 8. 23). Treoelles takes " the great sea" to mean, as always elsewhere in Scripture (Joshua 1. 4; 9.1), the Mediterranean, the centre territorially of the four kingdoms of the vision, which all border on it, and have Jerusalem subject to them. Babylon did not border on the Mediterranean, nor rule Jerusalena, till Nebuchadnezzar's time, when both things took place simultaneously. Persia encircled more of this sea, viz., from tlie Hellespont to Cyreue. Greece did not become a monarchy before Alexander's time, but then, succeeding to Persia, it became mistress of Jerusalem. It sui Tounded still more of the Mediterranean, adding the coasts of Greece to the part ted. So Alexander, a small king, of a small kingdom, Macedon, attacked Darius at the head of the vast empire reaching from the jEgean Sea to tiie Indies. In twelve years he subjugated part of Europe, and all Asia from Illyricum and the Adriatic to the Ganges, not so much fighting as conquering. [Jerome.] Hen<:e, whereas Babylon is represented witli two wings, Macedon has four, so rapid were its conquests. The various spots denote the various nations incorporated iiit6 his empire [Bochart]; or Alexander's own variations in cliaracter, at one time mild, at another cruel, now temperate, and now drunken and licentious, four heads—explained chapter 8. 8, 22; the four kingdoms of the Diadochi or successors into which the Macedonian empire was divided at the death of Alexander, viz., Macedon and Greece under Cassander, Thrace and Bithynia under Lysimachus, Egypt under Ptolemy, and Syria under Seleucus. dominion . , . given to it—by God ; not by Alexander's own might. For how unlikely it was that 30,000 men should overthrow several hundredsof thousands! Josephus {Antiquities, 11, lield by Persia. Home, under Augustus, realized three tilings at once—it became a monarchy, became mistress of the last of the four parts of Alexander's empire (symbolized l)y the four heads of the third beast), and of Jerusalem; it surrounded all the Mediterranean. 3. beasts not living animals, as tlie cherubic four in Revelation 4. 7 (for the original is a different word from beasts, and ought to be there fo-anstato?, " living animals"). The cherubic
6) says that Alexander adored the high priest of Jerusalem, saying that lie at Dium in Macedonia had seen a vision of GoU so habited. Inviting him to go to Asia, and promising him success. 7. As Daniel lived under the kingdom of the first beast, and therefore needed not to describe it, and as the second and third are described fully in tlje second part of the book, the chief emphasis falls on the fourth. Al.so prophecy most dwells on the end, which is the consummation of the preceding series of events. It Is in the fourth that the world-power manifests fully its God-opposing nature. Whereas the three former kingdoms were designated respectively, as a lion, bear, and leopard, no particular beast is specified as the Image of tlie fourth ; for Rome is so terrible as to be not describable by any one, but combines iii itself all that we can imagine inexpressibly fierce in all beasts. Hence thrice (v. 7, 19, 2:^) it is repeated, that the fourth was "diverse from all" the others. The formula of introduction, "I saw in tlie night visions," occurs here, as at V. 2, and again at v. 13, thus dividing the whole vision into three parts—the first embracing the three kingdoms, the second the fourth and its overthrow, the third Messiah's kingdom. The first three together take up a few centuries; the fourth, thousands of years. The wliole lower half of the image in ch. 2. is given to it. And whereas tlie other kingdoms consist of only one material, this consists of two, iron and clay (on which much stress livinfi animals represent redeemed man, combining in himself tlie highest forms of animal life. But the "beasts" here represent the world-powers, in their beastlike, grovelling character. It is on the fundamental harmony between nature and spirit, between the three kingdoms of nature, history, and revelation, that Scripture s.vm holism rests. Tlie selection of symbols is not arbitrary, but based on the essence of things. 4. lion—the symbol oi strength and courage; chief among the kingdoms, as tlie lion among the beasts. Nebuchadnezzar is called " the lion" (Jeremiah 4. 7). eagle's wings—denoting a widespread and rapidly-acquired (Isaiah 46.11; Jeremiah 4. 13; Lamentations 4. 19; Habakkuk 1. 6) empire (Jereuiiali 48. 40). plucked—its ability for widespread conquests passed away under Evil-merodach, &c. [GroTius.] Ratlier, during Nebuchadnezzar's privation of his throne, whilst deranged, it was lifted up from tlie eartU—t. e., from its grovelling bestiality, made stand ... as a man—so long as Nebuchadnezzar, in haughty pride, relied on liis own strength, he forfeited the true dignity of man, and was therefore degraded to be with tne beasts. Ch. 4. 16: "Let his heart be changed from man's, and let a beast's heart be given unto him." But after that he learned by this sore discipline, that "the Most Higli ruleth in the kingdom of men" (ch. 4. 35, 36), the reverse change took place in him, "a man's heart is given to liim, instead of his former beast's heart, he attains man's true position, viz., to be consciously dependent on God." Cf. Psalm 9. 20. 5. bear—symbolizing the austere life of the Persians in their mountains, also their cruelty (Isaiah 13. 17, 18; Cambyses, Ochus, and other of the Persian princes were notoriously cruel ; tlie Persian laws involved, for one man's offence, the whole kindred and neighbofcrliood in destruction, ch. 6. 24) and rapacity. "A bear is an all-devouring animal" [Aristotle, 8. 5.] (Jeremiah 51. 48, 50.) raised . . . itself oa one side—But the Hebrew, "It raised up one dominion." The Medes, an ancient people, and the Persians, a modern tribe, formed WM! united sovereignly in contrast to the third and fourth is laid, cli. 2. 41-43) ; the "iron teeth" here allude to one material in the fourth kingdom of tlie image, ten homa —It is with the crisis, rather than the course, of the fourth kingdom, this seventh chapter is mainly concerned. The ten kings {v. 24, the " horns" representing power), i. e., kingdoms, into which Rome was divided on its incorporation with the Germanic and Slavonic tribes, and again at the Reformation, are thought b.y many to be here intended. But tlie variation of tlie list of the ten, and their ignoring the eastern half of the empire altogether, and the existence of the Papacy before the breaking up of even the ff''e«ier)i empire, instead of being tlie "little horn" springing up after tlie other ten, are against this view. The Western
G33
FtsioTi of the Four Beasts, DANIEL VII. The Inlerprctativn thereof.
Roman empire continued till a. D. 731, and tlie Eastern, corresponds: the first kingdom, an organic unitj'; the second, divided Into Median and Persian; the third branches off into four; the fourth, into ten. The two eastern kingdoms are marked by nobler metals ; the two western, by baser; individualization and division appear in the latter, and It is they which produce the two Antichrists. 9. 1 belield till—I continued looking till. &.c tlu-ones , . . cast do-vni—rather, " thrones were placed " till A. D. 145.'). Tlie ten kingdoms, therefore, prefigured by the ten " toes" (cli. 2. 11 ; of. Revelation 13. 1 ; 17. 12), are the ten kingdoms into which Rome shall be found finally divided when Anliclirist shall appear. [TiiEGELLES.] These, probably, are prefigured by the number ten being the prevalent one at the chief turning-points of Roman history. 8. little liovn—Utile at first, but afterwards waxing greater tlian all others. He must be sought "among them," viz., the ten horns. The Roman empire did not represent itself as a continuation of Alexander's; but the Germanic emjiire calls itself " the holy Roman empire." Napoleon's attenipted universal monarchy was avowedly Roman : his son was called king of Rome. The czar (CceyVulyate and Luther], viz., for the saints and elect angels to whom "judgment is given" (v. 22), as assessors with the Judge. Cf. i;. 10, " thousand thousands "ininistiired unto Him" (Matthew 19.28; Luke 22.30; 1 Corinthians 0.2, .3; 1 Timothy 5. 21; Revelation 2. 2(1; 4. 4). In Englinh Ve.sion the thrones cast down are those of the previously-mentioned kings who give place to Messiah. Ancient of daj-g —" The everlasting Father" (Isaiah 9. 6). He is the Judge here, as the Son does not judge in His own cyiise, and it sar) also professes to represent the eastern half of the Roman esnpire. The Roman civilization, church, language and law are the chief elements in Germanic civilization. But the Romanic eleineul seeks universal empire, whilst the Germanic seeks individualization. Hence the universal monarchies alterapted by the I'apacy, Charlemagne, Cliarles V., and Napoleon have failed, the iron not amalgamating witli tlie clay. In the king symbolized by " the little horn," the God-opposing, haughty spirit of the world, represented by the fourth monarchy, finds its inis His cause which is the one at issue with Anticlirirt, sit—the attitude of a judge about to pass sentence, white —the judicial parity of the Judge, and of all things round Him, is hereby expressed (Revelation 1. 11). wheels—us Oriental thrones move on wheels. Like the rapid (lame, God's judgments are most swift in falling where He wills them (Ezeklel 1. 15, 16). The judgment here is not the last judgment, for then there will be no beast, and heaviMi and eartli shall have passed away; but it is that on Antichrist (the last development of the fourth kingdom), typi<-al of the last judgment: " Christ coming to substitute the millennial kingdom of glo^-y for that of the cross (Revelal ion 17. 12-14; 19. 15-21; 11. 15). 10. thousand . . . miiiiutered unto him—so at the giving of the law (Deuteronomy ;! !. 2; Psalm OS. 17; Hebrews 12. 22; Jude 14). ten . . . thousand before him—image from the Sanhedrim, in which the father of the consistory sat with his assessors oh each side, in the form of a semicircle, and the people standing before him. judgment was set—the judges sat (Revelation t«nse.st development. "The man of sin," " the son of perdition" (2 Tliessalonians 2). Antichrist (1 John 2.18, 22;
4. 3)'. It is the complete evolution of the evil principle introduced by t!ie fall, tlirce of tUe Arst horiis plucked up—tlie exarchate of Ravenna, the kingdom of tlie Lombards and tlie state of Rome, wliich constituted the Pope's dominions at the first; obtained by Pope Zachary and Stephen II. in return for acknowledging the usurper Pepin lawful king of France. [Newton.] See Tkegelles' objections, v. 7, "ten liorns," Note. The "little horn," in his view, is to be Antichrist rising three and a half years before Clirist's second advent, having first overthrown three of the ten contemporaneous kingdoms, into which the fourtli monarchy, under which we live, shall be finally divided. Popery seems to be a fulfilment of the prophecy in many particulars, the Pope claiming to be God on 20.4). books . . . opened—(Revelation 20.12.) Forensic image ; all the documents of the cause at issue, connected with the condemnation of Antichrist and his kingtiom, and the setting up of Messiah's kingdom. Jvdyment must pass on the world as being under the curse, before the glory comes; but Antichristofters glory without the cross, a renewed world without the world being judr/ed. 11. Here is set forth the execution on earth of the judgment pronounced in the unseen heavenly court ofjudicature (v. eartli and above all earthly dominions ; but.the spirit of Anticlirist prefigured by Popery will probably culminate in ONE individual, to be destroyed by Christ's coining; He will be the product of the political worW-powers, whereas Popery, wliich prepares His way, is a Church become worldly, eyes of a man—eyes express intelligence (Ezekiel 1.18); so (Genesis 3.5) the serpent's promise was, man's "eyes should be opened," if he would but rebel against God. Antichrist shall consummate the self-apotheosis, begun at the fall, high intellectual culture, independent of God. The metals representing Babylon and Medo-Persia, gold and silver, are more precious than brass and iron, represcuiting Greece and Rome; but the, 9, 10). body . . . given to . . . flame—(Revelation 19. 20.) 13. "The rest of the beasts," i.e., the three first, had passed away not by direct destroying judgments, such as consumed the little horn, as being the finally-matured evil of the fourth beast. They had continued to exist, but their "dominion was taken away;" whereas the fourth beast shall cease utterly, superseded by Messiah's kingdom, for a season . . . time—not only the triumph of the beasts over the godl.v, but their very existence is limited to a definite time, and tliat time the exactly suitable one (cf. Matthew 24. 22). Probably a definite period is meant by a "season and time" (cf. v. 25; Revelation 20. 3). It is striking, the fourth monarchy, though Christianized for 1500 years past, is not distinguished from the previous heathen monarchies, or from its own heathen portion. Nay, it is represented as the most God-opposed of all, and culminating at last in blasphemous Antichrist. The reason is, Christ's kingdom now is not of this world (John latter metals are more useful tocivilization (Genesis J. 22). Tiie clay, representing the Germanic element, is the most plastic material. Thus tliere is a progress in culture ; but this is not a progress neccsitdrily iu man's truest dignity, l;i2., union and likeness to God. Nay, it has led him fartlier from God, to self-reliance and world-love. The beginnings of civilization were among the children of Cain (Genesis 4.17-21; Luke 16.8). Antiochus Epiplianes, the first Antichrist, came from civilized Greece, and loved art. As Hellenic civilization produced tha first, so modern civilization under the fourtli monarchy will produce the last Anl ichrist. Tlie " raoutli" and "eyes" are those of a man, while the symbol is otherwise brutish, t. e., it will assume man's true dignity, viz., wear the guise of the kingdom of God (wliicli. comes as the Son of man" from above), whilst
18. 36), and only at the second advent of Christ becomes an external power of the world. Hence Daniel, whose province it was to prophesy of the world-powers, does not treat of Christianity until it becomes a world-power, viz., at the second advent. The kingdom of God is a liidden one till Jesus comes again (Romans 8. 17; Colossians 3. 2, 3; 3 Timothy 2. 11, 12). Rome was worldly whilst heathen, and remains worldly, thougli Cliristianized. So the New Testament views the present seon or age of the world as essenit is really b(!stial, viz., severed from God. Antichrist promises the same tilings as Christ,, but in an opposite way. A caricature of Christ, otreriug a regi nerated world witliout the cross. Babylon and Persia in their religion had more reverence for things Divine than Greece and Rome in the imperial stages of their history. Nebuchadnezzar's hum:i,n heart, given him (ch. 4. IG) on his repentance, contrasts with the human eyes of Antichrist, the pseudo son of man, viz., iiilelleclual culture, while heart and mouth blaspheme God. The deterioration politically tially heathenish, Wliich wo cannot love without forsaking Christ (Romans 12. 2; 1 Corinthians I. 20; :#C, 8; 3. 18; 7.
81; 2 Corinthians 4. 4; Oalatlaiis 1. 4; Ephesiaus 2. 2; 3 Timothy 4. 10; cf. 1 John 2. l,->, 17). The object of C'vistianity is not so much to Christianize the present worl'J us to save souls out of it, so as not to be condemned vvitl Ibe fision of the Four Beasts. DANIEL VII. The Interpretation thereof. saints," but in the vision (v. 13, 11), "the Son of man" takes the kingdom ; for Clirist and His people are one in sul Tering, and one in glory. TuBGiifiLLEs translates, " most high places" (Ephesians 1. 3; 2. b). Though oppressed by the beast and little horn, they belong not to the earth from whicli the four beasts arise, but to the most high places. 19. Balaam, an Aramean, dwelling on the Euphrates, at tlie beginning of Israel's independent history, and Daniel at the close of it, prophetically exhibit to the hostile world-power.s Israel as triumplmnt over them at world (1 Coriiitliians 11. 32), but to rule with Ilim In his niilleiiuiuiii (MuUhew 5. 5; Luke 12. 32; 22.28-30; Romiins
5. 17; 1 CorintUliUi.s «. 2; Revelation 1. 6; 2. 26-28 ; 3. 21; 20. i). This is to l)e our hope, not to reign in the present world course (1 Coriutliians 4. 8; 2 Corinthians 4. 18; ritilippiJUis 3. 20; Hebrews 13. 14). There must be a " regijnerulioii" of the world, as of the individual, a death previous lo a resurrection, a destruction of the world-kingrtoms, before they rise anew as the kingdoms of Christ (ftlattliew ly. 28). Even tlie millennium will not perfectly eradicate tlie world's corruption, another apostasy and judgment will succeed iKevelaliou 20. 7-15), in whicli the world of nature is to l)e destroyed and renewed, as the world of hUtorij was before tlie millennium (2 Peter 3. 8- last, though the world-powers of the East (Asshur) and tlie West (Cliittim) carry all before them and artiict Eber (Isrfiel) for a time (Numbers 23. 8-10, 28 ; 24. 2, 7-'.), 22 21). To Balaam's " A.ssh a r" correspond Daniel's twoeastern king - doms, Babylon and Medo-Persia; to "Chittirn," tlie two western kingdoms, Greece and Rome (cf. Genesis 10. 4, 11
13); then comes the perfect earth and heaven (Hevelation
21. 1). Thus there is uu onward progress, and the Christian
Is waitiny for tiie consummation (Mark 1.3. 33-37 ; Luke 12.
22). In Babel, Nimrod the hunter (revolter) founds the first kingdom of the world (Genesis 10. 8-13). The Babylonian world-power takes up the thread interrupted at the building of Babel, and the kingdom of Niinrod. As at Babel, so in Babylon the world is united against God; Babylon, the lirst world-power, thus becomes tlie type of the God-opposed wcn'hi. The fourth monarchy consummates the evil; it is "diverse" from the others only in its more unlimited universality. The three first were not in the full sense universal monarchies. The fourth
So, 30, 10-16; 1 Thessal<')nians 1. 0, 10), as liis Lord also is "expecting" (Ileorews 10. !3). 13. Son of man—(See Note, Ezekiel 2. 1.) Not merely Son of David, and King of Israel, but Head of restored humanity (corresponding to the world-wide horl/.on of Daniel's prophecy) ; the seed of the woman, crushing Antichrist, tlie seed of the serpent, according U) the I'rolevangel In Paradise (Genesis 3). The Representative man shall then realize the original destiny of man as Head of the creation (Genesis 1. 2h, 28); the centre of unity to Israel and the Gentiles. Tlie boast, which taken (Conjointly represents the four beasts, ascends from the sea (ch. 7. 2; Revelation 13. 1); the Son of man descends.from "heaven." Satan, as the serpent, is the representative head of all that is bestial; man, by following the serpent, has become bestial. God must, therefore, beconae man, so that man m.ay cea.se to be beastlike. Whoever rejects the incarnate God will be judged by the Son of man just because He is tlie .Son of man (John 5.27). This title is always associated witli His coming again, because the kingdom that then awaits him is that which belongs to Him as the .Saviour of man, the Restorer of the is; so in it the God -opposed principle finds its full development. AH history moves within the Romanic, Germanic, and Slavonic nations; it shall continue so to Christ's second advent. The fourth monarchy repi'escnts universalism externally; Cliristianity, internally. Rome is Babylon fully developed. It is the world-power corresponding in contrast to Christianity, and therefore contemporary with it (Matthew 13. 38; Mark 1. 15; Luke 2.1; Galatians 4. 4). 30. look . , . more stout thnit . . . fcllova —viz., than that of the other horns. '-J1. m.-«tJe ivar with the salnJs-nersecuted the Church (Revelation 11. 7; 13. 7). prevailed—but uot ultimately. The limit is mai'ked by "until" {v. 22). The little horn continues, tvithout intermislost inheritance. ".Son of man" expresses His visible sion, to persecute up to Chri.sl's second advent(Revelation state, formerl}' in His humiliation, hereafter in His exaltation. He "comes to the Ancient of days" to be invested witli the kingdom. Cf. Psalm 110. 2: "The Lord shall send the rod of thy strength (Messiah) out of Zion." This investiture was at His ascension " with the clouds of heaven" (Acts 1.9; 2. 33, 34 ; I'salm 2. G-'J ; Matthew 28. IS), which is a pledge of His return " in like manner" " in the clouds" (Acts 1. 11; Jlatthew 2(i. (iJ), and "with clouds" (Revelation 1.7). The kingdom then was given to Him in 17.12, 14; 19.19,20). 33. Ancient of days came—the title applied to the Father In v. 13 is here applied to the Son; who is called "the everlasting Father" (Isaiah 9. 6). The Father is never said to "come;" it is the Son who comes. Judgment was given to . . . snints—judgment includes rule; "kingdom" in the end of this verse (1 Corinthians
6. 2; Revelation 1. 6; 5. 10; 20. 4). Christ first receives "judgment" and the "kingdom," then the saints with Him (u. 1.3,14). 34. ten horns — answering to the ten "toes" (ch. 2. 41). out of this kingdom—it is out of the fourth kingdom that ten others arise, whatever exterior territory any of them possess (Revelation 13. 1 ; 17. 12). rise after them—yet contemporaneous with them ; the ten are contemporaries. Antichrist rises after their rise, at title and inriaible exercise; at His second coming it shall be in visible administration. He will vindicate it from the misrule of those who received it to hold for and under God, but who ignored His supremacy. The Father will assert His right by the Son, the heir, who will hold it for Him ^Ezekiel 21. 27; Hebrews 1. 2; Revelation 19. 13-16). Tkegelles thinks the investiture hei'e immediately precedes ChrifiVa coming forth; because He sits at God's right hand ui Uil His enemies are made His footstool, then, the kingdom is given to the Son in actual investiture, and He comes to crush His so prepiired footstool under His feet. But the words, "with the clouds," and the universal power actually, though invisibly, given Him then (Ephegians 1. 20-22), agree best with His Investiture at the ascension, wliich, in tlie prophetic view that overleaps the Interval of ages, is the precursor of His coming visibly to reign ; no event of equal moment taking place in the interval. 15. body lit., sheath: the body being the sheath of the soul. 17. kings i. e., kingdoms. Cf. v. 23, "fourth kingdom ;" ch. 2. 38; 8. 20-22. Each of the four kings represents a dynasty. Nebuchadnezzar, Alexander, Antiochus, and Antichrist, thougli individually referred to, are first "little" (u. 8); but after destroying three of the ten, he becomes greater than them all {v. 20,21). The three being gone, he is the eighth (cf. Revelation 17.11); a distinct head, and yet "of the seven." As the previous world-kingdoms had their representative heads (B.abylon, Nebuchadnezzar ; Persia, Cyrus ; Greece, Alexander), so the fourth kingdom and its Antichrists shall have their evil concentrated in the one final Antichrist. Aa Antiochus Epiphanes, the Antichrist of the third kingdom in ch. 8., was the personal enemy of God, so the final Antichrist of the fourth kingdom, his antitype. The Church has endured a pagan and a papal persecution there remains for her an Infidel persecution, general, purifying, and cementing. [Cecil.] He will not merely, aa Popery, substitute \\ixase\f for Christ in ChrisVs nmne, but " deny the Father and the Son" (1 John 2. 22). Tlie persecution is to continue up to Christ's second coming (v. 21, 22); the horn of blasphemy cannot therefore be past ; for now there Is almost a general cessation of persecution. 35. Three attributes of Antichrist are specified : (1.) The highest worldly wisdom and civilization. (2.) The uniting of the whole civilized world under his dominion. (3.) Atheism, antltheism, and autotheism in Its fullest development (1 John 2. 22). Therefore, not only Is power taken representatives of characteristic tendencies. IS. the Most High—the emphatic title of God in this prophecy, who delegates His power first to Israel; then to the Gentiles (ch. 2. .37,38), on Israel failing to realize the idea of the theocracy; lastly, to Messiah, who sliall rule truly for God, taking it from the Gentile world-powers, whose history is one of continual degeneracy culminating in the last of Vlxe kings, Antichrist. Here, in the interpretation, "the T%c Interpi etatiun oj the Vviion. DANIEL VIII. VUion of llie Ram and He-Ooat. has been consuming for 409 years past, and especially of late years. He is al.so to be " destroyed" suddenly by Christ at His coming; the fully-developed Man of sin (2 Thessalonians 2. 3) or false prophet making a last desperate effort in confederacy with the "beast" (Revelation 16. 13, 14, 16) or secular power of the Roman .empire (some conjecture Louis Napoleon): destroyed at Armageddon in Palestine. from The fourth beast, as in the case of the other three, but Ciod destroys it ami the world-power in general by a tinal judgnieut. The present external CliriBlianity ts to give plaee to an almost universal apostasy, tliiiik— carrji unlliin him as it ivcre the burden of the thouyht. cliange times—the prerogative of God alone (oil. 2. 21); hlasjihemoiisly assumed by Antichrist. The "times and laws" here meant are those of religious ordinance; staled limes
!27. grentness of the Itindom under . . , wliole Iieaveu —i.e., the power, which those several kingdoms had possessed, shall all be conferred on Messiah's kingdom, " Under . . . heaven," shows it is a kingdom on earth, not in heaven, people of . . . saints of . . . Most High—"the people of ilie saints, or holy ones" (Margin, ch.8. 24): the Jews, the people to whom the saints stand in a peculiar relation. The .saints are gathei ed out of Jews and Gentiles, but the stock of the Church is Jewish (Romans 9. 24; 11.24); God's faithfulness to this election Church is thus virtually faithfulness to Israel, and a pledge of their future national blessing. Clirist confirms this fact, whilst withholding the date (Acts 1. 6, 7). everlasting kingdom—If of feasts. [Mauheh.] Perhaps there are included the times a.is!(jned by God to the duration of kingdoms. He shall set Himself above all that is called God (2 Thessalonians
2. 4), putting his own " will" above God's times and laws (ch. 11. .SI), 37). But the " times" of His wilfulness are limited for the elect's sake (Matthew 24. 22). tliey—the saints, girveji into his Uaiirt—to be persecuted, time . . . times aiiU . . . dividing of time—one year, two years, and half a year: 126U days (Revelation 12.6, U); forty-two months (Revelation 11. 2, 3). That literally three and a half years are to be the term of Antichrist's persecution is favoured by ch. 4. 10, 23, where the year-day theory would be imeverlasting, how can the kingdom here refer to the millennial one? . Answer. Daniel saw the whole time of future blessedness as one period. The clearer light of the New Testament distinguishes, in the whole period, the millennium and the time of the new heaven and new earth (cf. Revelation 20. 4 with 21. 1 and 22. 5). Christ's kingdom is "everlasting." Not even the last judgment shall end it, but only give it a more glorious appearance, the new Jerusalem coming down from God out of heaven, with the throne of God and the Lamb in it (cf. Revelation 5. 9, 10; 11. 15). 28. cogitations . . . troubled me—showing that the Holy Spirit intended much more to be understood by Daniel's words than Daniel himself understood. We are not to limit the significance of prophecies to what the prophets themselves understood (I Peter 1. 11, 12;. possi[)le. If the Church, moreover, had been informed that !260 years must elapse before the second advent, the attitude of expectancy which is inculcated (Luke 12.
38; 1 Corinthians 1. 7 ; 1 Thessalonians 1. 9, 10; 2 Peter 3. 12) on the ground of the uncertainty of the time, would be out of place. The original word for "time" denotes a stated period or set feast; or the interval from one set feast to its recurrence, i.e., a 2/ear [Tregellks] ; Leviticus 23.4, "seasons;" Leviticus 23. 44, "feasts." The passages in favour of the year-day tlieory are Ezekiel 4. 6, where each day of the forty during whicli Ezekiel lay on his right side is defined by God as meaning a year. Cf. Numbers
14.34, where a year of wandering in the wilderness was appointed for eacli day of the ferty during which the spies searched Canaan ; but the days were, in these two cases, mei-ely the type or reason for the years, which were announced as they ivei-e to be fulfilled. In the prophetic part of Numbers 14. 34 years are literal. If the year-day system was applied to them, they would be 14,400 years! In Ezekiel 4. 4-6, if day meant year, Ezekiel would have lain on his right side forty years! The context here in u. 24, CHAPTER VIII.
Ver. 1-27. Vision of the Ram and He-Goat: thk
2300 Days of the Sanctuary being Trodden Down, With this chapter the Hebrew part of the book begins, and continues to be the language of the remainder; the visions relating wholly to the Jews and Jerusalem. The scene here narrows from world-wide prophecies to those affecting the one covenant people in the five centuries between the exileand the advent. Antichrist, like Christ, has a more immediate future, as well as one more remote. The vision, ch. 8., begins, and that, ch. 10.-1'2., concludes, the account of the Antichrist of the tliird kingdom. Between the two visions ch. 9. Is inserted, as to Messiah and the coven.ant people at the end of the half millennium (seventy weeks of years). 1. vision—a higher kind of revelation than a dream, after that ... at the first—that in ch. 7. 1. 2. Sliuslinn— Susa. Though then comparatively insignificant, it was destined to be the capital of Persia after Cyrus' time. Therefore Daniel is transported into it, as being the capital of the kingdom signified by the two-horned ram (Nehemiali 1. 1; Esther 1. 2-5). Elam —west of Persi.a proper, east of Babylonia, south of Media. Daniel was not present there personally, but in vision, Ulal—called in Pliny Eulceus; by the Greeks, Choaspes. Now Kcrah, or Karasu. Ho in ch. 10. 4 he receives a visioa near another river, the Hiddekel. So Ezekiel (Ezekiel I.
2.5, is not symbolical. Antichrist is no longer called a horn, but a king subduing three out of ten kiiiys(no longer horns, v. 7, 8). So in ch. 12. 7, where " time, times, and half a time," again occur, nothing symbolic occui-s in the context. So that there is no reason why the three and a half years should be so. For the lirst four centuries the " days" were interpreted literally; a mystical meaning of the 1260 days then began. Walter Brute first suggested the year-day theory in the end of the fourteenth century.
'She seventy years of the Babylonian captivity foretold by Jeremiah (Jeremiah 25. 12; 29. 10) were understood by Daniel (ch. 9.2) as literal years, not symbolical, which would have been 25,200 years 1 [Tregelles.] It is possible that the year-day and day-day theories are both true. The seven (symbolical) times of tlie Gentile monarchies (Leviticus 26. 24) during Israel's casting off will end in the seven years of Anticlirist. The 1260 years of p.apal misrule in tiie name of Christ may be represented by three and a half years of open Antichristianity and persecution before the millennium. Witnessing churches may be succeeded by witnessing individuals, the former occupying the longer, the latter the shorter period (Revelation 11. 3). The beginning of the 1260 years is by Elliott set at 529 A. D., or 533, when Justinian's edict icknowledged Pope John II. to be head of the Church. By Luthf.u, at 606, when Phocas confirmed Justinian's grant. But 752 is the most likely date, when the temporal dominion of the popes began by Pepin's grant to Stephen II. (for Zachary, his predecessor's recognition of his title to France), confirmed by Charlemagne. For it was then first that the little horn plucked up three horns, and so became the prolongation of the fourth *cr«Zar kingdom. [Newton.] Thlswould bring us down to about 2000 a.d., or the seventh thousand millenary from creation. But Clinton makes about 1862 the seventh millenary, which may favour the dating from
1) at the Chebar. Perhaps because synagogues used to be built near rivers, as before praying they washed their hands in the water [RosenmullerJ, (P.salm 137. 1). 3, two horns—the two ought not to be in italics, as if it were not in the original; for it is expressed by tlie Hebrew dual. "Horn" in the East is the symbol of power and royalty, one . . . Ijlglner tlian . . . otlier . . . tl»e higher came up last—Persia, which was of little note till Cyrus' time, became then ascendant over Media, the more ancient kingdom. Darius was sixty-two years old (ch. 5. 31) when he began to reign; during his short reign of two years, being a weak king (ch. 6.), the government was almost entirely in Cyrus' hands. Hence Hkrodotus doea not mention Darius; but XENomoN does under the name
628 A.D. 26. consume . . . destroy—a twof jld oi)eration. Antichrist is to be gradually "consumed,' a.s tiie Papacy of Cyaxares II. The "ram" here corresponds to the" bear' bSti
Vision of Ihe Ram and He-Goat. DANIEL VIII. Twenty-three Hundred Days of Saertoe, ing to the Kuphratean (Turk) horsemen (Revelation 9. 14- (ch. 7. 5), symbolizing clumsy firmness. Tlie king of Persia wore a jewelled ram's head of gold instead of a diadem, such as are seen on the pillars at Persepolis. Also the Hebrew foi ram springs from the same root as "Elam," or Persia. [Newton.] The "one horn higher tlian the other" answers to the bear " I'aising itself on one side" (of. JVote, ch. 7. 5). 4. ram pushing westward—Persia conquered westward Babylon, Mesopotamia, Syria, Asia Minor, northward—Colchis, Armenia, Iberia, and the dwellers on the Caspian Sea. southward—Judea, Egypt, Ethio-
21), loosed " an hour, a day, a month, a year" (391 years, In the year-day theory), to scourge corrupted idolatrous Christianity. In 637 A. D. the Saracen Moslem mosque of Omar was founded on the site of the temple, "treading under foot the sanctuary" (u. 11-13); and there it still remains. The first conquest of the Turlis over Christians was in 1281 A. D. ; and 391 years after they reached their zenith of power and began to decline, Sobieski defeating them at Vienna. Mohammed II., called "the conqueror," reigned 1451-1481 A. D., in which period Constantinople pia, Libya; also India, under Darius. He does not say eastward, for the Persians themselves came from the east (Isaiah 46. 11). did according to his will—(Ch. 11. 3, 16; fell; 391 years after brings us to our own day, in which Turkey's fall is imminent, vvaxed . . . great, toward cf. ch. 5.19.) 5. he-goat— Graeco-Macedonia. notable horn—Alexander. "Touched not . . . ground," implies the incredible swiftness of his conquests; he overran the world in less than twelve years. The he-goat answers to the leopard (ch. 7. 6). Caranus, the first king of Macedonia, was said to have been led by goats to Edessa, which hemade theseatof his kingdom, and called iEge, t". e., goat-. . . south—(Ch. 11. 25.) Antiochus fouglit against Ptolemy Philometer and Egypt, i. e., the south,, toward tlie easthe fought against tliose who attempted a change of government in Persia, toward the pleasant laud—Judea, "the glorious land" (ch. 11. 16, 41, 45; cf. Psalm 48. 2; Ezekiel 20. 6, 15). Its chief pleasantness consists in its being God's chosen land (Psalm 132. 13; Jeremiah 3. 19). Into it Antiochus made his inroad after his return from Egj'pt. 10. great, even to . . . liost of heaven—explained v. 24, "the mighty and holy people," i. e., the Jews (ch.7. 21) and their priests (cf. Isaiah 24. 21). The Levites' service is called " a warfare" (Margin, Numbers 8. 24, 25). Great civil and religious powers are symbolized by "stars" (Matthew city. 6. standing before the river—Ulai. It was at the "river" Granicus that Alexander fought his first victorious battle against Darius, 834 b. c. 7. moved with choler —Alexander represented the concentrated wrath of Greece against Persia for the Persian invasions of Gi'eeoe; also for the Persian cruelties to Greeks, and Darius' attempts to seduce Alexander's soldiers to treachery. [Newton.] stamped upon him—In 331 B. c. he defeated Darius Codomanus, and 330 b. c. burned Persepolis and completed the conquest of Persia, none . . . could deliver—not the immense hosts of Persia could save it from the small army of Alexander (Psalm 33. 16). 8. when he was strong
24. 29). See 1 Maccabees 1. 2.5, &c. ; 2. 35, &c. ; 6. 2, 12, 13. Tregelles refers "stars" to tliose Jews whose portion from God is heavenly glory (ch. 12. 3), being believers in Him who is above at God's right hand: not the blinded Jews, cast . . . stars to the ground—so Babel, as type of Antichrist, is described (Isaiah 14. 13, 14), "I will exalt my throne above the stars of God." Cf. Revelation 12. 4; 2 Maccabees 9. 10, as to Antiochus. 11. to the prince of the host i. e., God Himself, the Lord of Sabaoth, the hosts in heaven and earth, stars, angels, and earthly ministers. So v. 25, " he shall stand up against tlie Prince. . . great horn was broken—the empire was in full strength at Alexander's death by fever at Babylon, and seemed then least likely to fall. Yet it was then " broken." His natural brother, Philip Aridceus, and his two sons, Alexander jEgus and Hercules, in fifteen months were murdered, four . . . toward . . . four winds—Seleucus, in the east, obtained Syria, Babylonia, Media, &e. ; Cassander, in the west, Macedon,Tliessaly, Greece ; Ptolemy, In the south, Egypt, Cyprus, &c. ; Lysimachus, In the north, Thrace, Cappadocia, and tlie north parts of Asia Minor. 9. little horn—not to be confounded with the little horn of the fourth kingdom in ch. 7. 8. The little horn in ch. 7. comes as an eleventh horn after ten preceding horns. In ch. 8. it is not an Independent fifth horn, after the four previous ones, but arises out of one of the four existing horns. This horn is explained (v. 23) to be "a king of fierce countenance," &c. Antiochus Epiphanes is meant. Greece with all its refinement produces the first, i. e., the Old Testament Antichrist. Antiochus had an extraordinary love of art, which expressed itself in grand temples. He wished to substitute Zeus Olympius for Jehovah at Jerusalem. Thus first heathen civilization from below and revealed religion from above, came into collision. Identifying himself with Jupiter, his aim was to make his oum. worship universal (cf. u. 25 with ch. 11.36); so mad was he in this that he was called Epimanes (maniac) Instead of Epiphanes. None of the previous worldrulers, Nebuchadnezzar (ch. 4. .31-34), Darius (ch. 6. 27, 28), Cyrus (Ezra 1. 2-4), Artaxerxes Longimanus (Ezra 7. 12), had systematically opposed the Jews' religious worship. Hence the need of prophecy to prepare them for Antiochus. The struggle of the Maccabees was a fruit of Daniel's prophecy (I Maccabees 2. 59). He is the forerunner of the final Antichrist, standing in the same relation to the first advent of Christ that Antichrist does to His second coming. The sins in Israel which gave rise to the Greek Antichrist were that some Jews adopted Hellenic customs (cf. ch. U. 30, 32), erecting theatres, and regarding all religions alike, sacrltlciug to Jehovah, but at the same time sending money for sacrifices to Hercules. Such shall be the state of the world when ripe for Antichrist. At v. 9 and 23 the description passes from the literal Antiochus to features which, though partially attributed to him, hold good In their fullest sense only of his antitype, the New Testament Antichrist. The Mohammedan Antichrist may also be included; answerof princes;" "against the God of gods" (ch. 11. 36; cf. ch. 7.
8). He not only opposes God's ancient people, but also God Himself, dally sacritice—offered morning and evening (Exodus 29.38,39). taken away—by Antiochus (1 Maccabees 1. 20-50). sanctuary . . . cast down—tliough robbed of its treasures, it was not strictly "cast down" by Antiochus. So that a fuller accomplislimeitt is future. Antiochus took away the daily sacrifice for a few years; the Romans, for many ages, and " cast down" the temple and Antichrist, in connection with Rome, the fourth kingdom, shall do so again after tlie Jews in their own land, still unbelieving, shall have rebuilt the temple, and restored the Mosaic ritual : God giving them up to him "by reason of transgression" (v. 12), i.e., not owning tlie worship so rendered [Tkegelles]; and then the opposition of the horn to the "truth" is especially mentioned, la. an host—rather, "the host was given up to him," i. e., the holy people were given into his hands. So in v. 10 " the host" is used; and again in v. 13, where also "give " is used as here for "giving up" for destruction (cf. ch. 11. 6), [Maurer.] against , . . dally sacrl Ace—rather (tlie host was given up for him to tread UTpon), " together \v\l\\ the daily sacrifice" (cf. i'. 13). by reason of transgression— Maccabees 1. 11-16 traces all the calamities sullercd under Antiochus to the transgression of certain Jews wlu> introduced heathen customs into Jerusalem just belore. But transgression vfus not at the full (v. 23) under Antiochus; for Onias the high priest administered the laws in godliness at the time (2 Maccabees 3. 1). Therefore tl\e " transgression" must refer to that of tlie Jews hereafter restored to Palestine in unbelief, the truth—the worsliip of the true God. Isaiah 59. 14, "Truth is fallen in the street." practised, and prospered—whatever he undertook succeeded (r. 4; ch. 11. 28, 36). 13. that certain snint—Daniel did not know the names of these two holy angels, but saw only that one was speaking to the otlier. How long shall be the vision concerning . . . daily sacrilic<—How long shall the daily sacrifice be suspended'? transgression of desolation— making desolate, i. e., AiMochwH' desolating profanation of the temple (oh. 11. 31; 1'2. 11). CI, as to Rome and the last Antichrist, Matthew 24. 15. 14. 637
Gabriel Comfortelh Daniel, DANIEL VIII. and Interpretelh Iht Vision, nnto me--the answer Is to Daniel, not to the Inquirer, for the liilter had asked In Daniel's name, as vice versa the saint or angel (Job 15.15; Psalm 89.6,7) speaks of the vision granted to Daniel, as it it had been granted to himtake place at "the time of the end" makes it likely that the Antichrist ultimately referred to (besides tlie immediate reference to Antioclius) in this chapter, and the one In ch. 7. 8, are one and the same. The objection tliat the one in ch. 7. springs out of the ten divisions of the Koman earth, the fourth kingdom, the one in ch. 8. and 11. from one of the four divisions of the third kingdom, Greece, is answered thus : The four divisions of the Grecian emi)ire, having become parts of the Koman empire, shall at the end form four of its ten final divisions. [TiiKGKLi.KS.] However, the origin from one of the four parts of the third kingdom may be limited to Anliochus, the immediate subject of ch. 8. and 11., whilst the ulterior typical reference of these chapters, viz.. Antichrist, may belong to one of the ten Roman divisions, not necessarily one formerly of the four of the third kingdom. The event will tell. "Time of the end" may apply to the time of Antioehus. For it self. For lioly nien are in Scripture represented as having attendant angels, with whom tiiey are in a way identified in InLeresls. If the conversation had been limited to the angels, it could have beeu of no use to us. But God conveys it to prophetical men, for our good, through the ministry of angels, two tliousaiid . . . tliree liimdred days —Ui., moriiinys and evenings, specified in connection with the morning and evening sacrifice. Cf. Genesis 1. 6. Six years and 110 days. This includes not only the three and a half years during which the daily sacrifice was /orftitfrfen by Anliochus (Josbfhus, B. J. 1. 1. sec. 1), but the whole series of events whereby it was practically interruijted beginning with the "little horn waxing great toward the pleasant land," and "casting down some of the host" (v. is the prophetic phrase for the time of fulfilment, seen always at the end of the prophetic horizon (Genesis 49. I; Numbers 24. 14). 19. the laiit end of tlie indi{;nation God's displeasure against the Jews for their sins. For their comfort they are told, the calamities about to come are not to be forever. Tlie "time" is limited (ch. 9. 27; 11.27,31,36; 12.7; Habakkuk 2.3). 21. the first king Philip was king of Macedon before Alexander, but the latter was the first who, as a generalissimo of Greece, subdued the Persian empire. 23. not In hU power—not with the power which Alexander possessed. [AI.'VURKK.] An empire united, as under Alexander, is more powerful than one divided, as under the four Diadochi. 33. transgressors are come to tl»e full—This does not hold good of the times of Antioehus, but of the closing times ol the Christian era. Cf. Luke 18. 8, and 2 Timot hy 3. 1-9, as to the wickedness of the world, in general just before Christ's second coming. Israel' s ^nWl, too, shall then be at the full, when they who rejected thrist shall receive Antichrist;
9. 10); viz., when in 171 B. c, or the jnonth .Sivau in the year 1 12 of the era of the Seleucidas, the sacrifices began to be neglected, owing to the high priest Jason introducing at Jerusalem Grecian customs and amusements, the paliEStra and gymnasium; ending with the death of Anliochus, Kio B. c, or the month Shebath, in the year
148 of the Seleucid era. Cf. 1 Maccabees 1. 11-15; 2 Maccabees 4. 9, &c. The reason for the greater minuteness of historical facts and dates, given in Daniel's prophecies, than in those of the New Testament, is, that Israel not having yet the clear views which Christians have of immortality and the heavenly inheritance, could only be directed to the earthly future; lor it was on earth the looked-l'or Messiah was to appear, and the sum and subject of Old Testament prophecy was the kingdom of God upon earth. Tlie minuteness of the revelation of Israel's eartlily destiny was to compensate for the absence, in the Old Testament, of views of heavenly glory. Thus, in ch. fulfilling Jesus' words, " I am come in my Father's name, and ye receive me not; if another shall come in his own name, him ye will receive" (cf. Genesis 15. 16 ; Matthew
0., the times of Messiah are foretold to the very year; in ch. 8. the times of Anliochus, even to the day; and in ch. II. the Syro-Egyptian struggles in most minute de-
23. 32; 1 Tliessalonians 2. 16). of fierce countenance— (Deuteronomy 28. 50); one who will spare neitlier old nor young. xijulei-stand Jng dark sentences—rather, artifices. [Geseniuh.J Antioehus made himself master of Egypt and Jerusalem successively by craft (1 Maccabees I. 30, &c. tail. Tkegelles thinks the 2300 days answer to the week of years (ch. 9. 27), during wliich the destroying prince (ch. y. makes a covenant, which he breaks in the midst of the week (viz., at the end of three and a half years). Tlie seven years exceed the 2300 days by considerably more than a half year. This period of the seven years' excess above the 2300 days may be allotted to the preparations needed for setting up the temple worship, with Antichrisl's permission to the restored Jews, according
2 M.accabees 5. 24, &c.). 'H. not toy his own power which in the beginning was "little" (d. 9; ch. 7. 8); but by gaining over others through craft, the once little hora became " mighty " (cf. v. 25; ch. H. 23). To be fully realized by .'Vntichrist. He shall act by the power of Satan, who to his "covenant" with them; and the 2300 days may date from the actual setting up of the worship. But, says AuBEKLPJN, the more accurate to a day the dates as to Autiochus are given, the less should we say the 1290, or 1335 days (ch. 12. II, 12) correspond to the half week troughly), and the 2300 to the whole. The event, however, may, in the case of Antichrist, show a correspondence between the days here given and ch. 9. 27, such as is not yet discernible. The term of 2300 days cannot refer to 2;W0 years of the treading down of Christianity by Molianimedanism, as this would leave the greater portion of the time yetfuture; whereas, Mohammedanism is fast waning. shall then be permitted to work through him in unrestricted license, such as he has not now (Uevelation 13. 2); hence the ten kingdoms shall give the beast their power (2 Tliessalonians 2. 9-12; Revelation 17.13). proipcr and practise—prosper in all that he attempts (n. 12). lioly people—his persecutions are especially directed against the Jeivs. 35. by peace—by pretending "peace" and friendship; in the midst oj security [Gesknius], suddenly striking his blow (cf. Note, Jeremiah 15. 8). "A spoiler al noon-day." also . . . against the Prince of princes—not merely against the Jews [v. 11 ; ch. 11. 36). broken without hand—by God's special visitation. The stone " cut out of the mountain without hands," i.e., Christ, is to smite the world-power image on his feet (ch. 2. 34), j. e., in If the 2300 days mean years, dating from Alexander's conquests, ,334 B. c. to 323, we should arrive at aliout the close ol the sixth thousand years of the world, just as the its last development (cf. ch. 7. 11). Antioehus' horrible death by worms and ulcers, when on his way to Judia, Intending to take vengeance for the defeat of liis armies by the Maccabees, was a pi imary fulfilment, foreshadowing God's judgment on llie last enemy of the Jewish Church. !4«. sliut . . . up . . . Vision—implying the vision was not to be understood for the present. In Uevela-
12ti0 years (ch. 7. 23) from Justinian's decree arrive at the same terminus. The Jews' tradition represents the Beventh thousand as the millennium. Cumminq remarks, 480 n. c. is the date of the waning of the Persian empire before Greece ; deducting 480 from 2:300, we have 1820; and in 1821, Turkey, the successor of the Greek empire, began
Ui wane, and Greece became a separate kingdom. See tion 2'2. 10 it is said, "deal not the vision, for the time is Note, ch. 12. 11. elcansed— juslified, vindicated from profanation. Juilas Maccabeus celebrated the feast of dedication after the cleansing, on tlie twenty-fill li of tlie at hand." What In Daniel's time was hidden was mou© fully explained in Revelation, and as the time draws nearer it will be clearer still. It shall be for many days —it refers to remote times (Ezekiel I'i. 27). 37. 1 . . . was sick-through grief at the calani Hles coming on my peonintli montii, Klsleu (1 Maccabees 4. 51-58 ; 2 Maccabees
10. 1-7; John 10. 22). As to the antltypical dedication of the new temple, see F>.ekiel 43., &c. ; also Amos 9. 11, 12. 16. CJaljriel—meaning, The strength of God. 17. the time of the end—so v. I9;.ch, II. 35, 36. 40. The event being to ple and tlie Church of God (cf. Psalm 102. 14). afterward
I . . . did the ktrag'ii buitinegs—he who holds nearest
DANIEL IX.
Daniel's Confession and Prayer for the Restoration of Jerusalem. rence of sin should prepare sinners for reverent, humble acknowledgment of the justice of their punishment, keeping . . . covenant and merey—i. e., tlie covenant of, thy mei-cy, whereby thou liast promised to deliver us, not for our merits, but of thy mercy (Kzekiel 36. 22, 23). So •\^ak and sinful is man that any covenant for good on God's part with him, to take efl['ect, must depend solely on His grace. If he be a God to be feared for His j ustice. He la one to be trusted for His " mercy." love . . . keep li is commandments—keeping his commandments is the only sure test of love to God (John 14. 15). 5. Cf. Neheniiah's confession, Nehemiah 9. sinned . . . committed iniquity . . . done wickedly . . . rebelled—a climax. Erred in ignorance . . . sinned by infirmity . . . habitually and wilfully done wickedness ... as open and obstinate rebels set ourselves against God. 6. prophets . . . spnke ... to our kings ... to all tlie people—they fearlessly warned all without respect of persons. 7. confusion of faces, as at this day—shame at our guilt, betrayed in our countenance, is what belongs to us; as our punislnnent " at this day" attests, near, and ... far off—the cliastisement, however varied, some Jews not being cast off so far from Jerusalem as others, all alike were sharers in theguilt. 9. mercies—the piuraJ Intensifies the force ; mercj' manifold and exhibited in countless ways. Asitis liumblingto recollect "righteousness belongeth unto God," so it is comforting, that "mercies belong to the Lord our God." though we have rcbe Ued—rather, since, &c. [ Vulgate] (P.salm 25. communion with heaven can best discharge the duties of comnjon life, none understood it—he had heard of kings, but knew not their names ; he foresaw the events, but not the time when they were to take place; thereupon he could only feel "astonished," and leave all with the omniscient God. [Jerome.]
CHAPTER IX.
Ver. 1-27. Daniel's Confession and Peayer for JbKCSALEM : Gabriel comforts him by the Prophecy of THE Seventy Weeks. The world-powers here recede from the view; Israel, and the salvation by Messiaii 'promised to it, are the subject of revelation. Israel had naturally expected salvation at the end of the captivity. Daniel is therefore told, that, after the seventy years of the captivity, seventy times seven must elapse, and that even then Messiah would not come In glor" as the Jews might through misunderstanding expect from the earlier prophets, but by dying would put away sin. This ninth chapter (Messianic prophecy) stands between the two visions of the Old Testament Antichrist, to comfort " the wise." In the interval between Antlochus and Christ, no further revelation was needed ; therefore, as in the first part of the book, so in the second, Christ and Antiolirist in connection are the theme. 1. first year of Darius Cyaxares II., in whose name Cyrus, his nephew, son-inlaw, and successor, took Babylon 538 b. c. The date of this chapter is therefore .'>37 b. c, a year before Cyrus permitted the Jews to return from exile, and sixty-nine years after Daniel had been carried captive at tlie beginning of the captivity, 606 b. c. son of Ahasuerus—called Astyages by Xenophon. Ahasuerus was a name common to many of the kings of Medo-Persia. made king the phrase implies that Darius owed the kingdom not to his own prowess, but to tliat of another, viz., Cyrus. 3. understood by books—rather, letters, i. e., Jeremiah's letter (Jeremiali 29. 10) to the captives In Babylon ; also Jeremiah 25. 11, 12; cf. 2 Chronicles 36. 21; Jeremiah 30. 18; 11). Our punishment Is not inconsistent with His "mercies," since we have rebelled against Him. 10. set before us—not ambiguously, but plainly, so that we were without excuse. 11. all—(Psalm 14.3; Romans 3.12.) the curse . . . and . . . oath . . . in . . . law—the curse against Israel, if disobedient, which God ratified by oath (Leviticus 26.14-39; Deuteronomy 27. l,S-26; 28.15-68 ; 29). 13. confirmed his words—showed by tlie punishments we suficr, that His words were no idle threats, under . , . heaven hath not been done as . . . upon Jerusalem—(Lamentations 1. 12.) 13. yet made we not our prayer before— soothed not the face of. Not even our chastisement has taught us penitience (Isaiah 9. 13; Jeremiah 5. 3 ; Hosea 7.10). Diseased, we spurn the healing meaicine. that we might turn, &c.—Prayer can only be accepted when joined with the desire to turii from sin to God (Psalm 66. 18; Proverbs 28. 9). understand thy truth attentively regard thy faithfulness in fulfilling thy promises, and also thy threats. [Calvin.] Tliy law (ch.
31. 38. God's promises are the ground on which we sliould, like Daniel, rest sure hope ; not so as to make our prayers needless, but rather to encoui-age them. 3. prayer . . . Buppllcation lit., " intercessions . . .entreaties for mercy." Praying for blessings, and deprecating emls. *. my confession—according to God's promises in Leviticus 26. 39-
42, that If Israel in exile for sin should repent and con/e.is, God would remember for them His covenant with Abraham (cf. Deuteronomy 30. 1-5; Jeremiah 29. 12-14; James
8. 12). [Maurer.] 14-. watched upon the evil—expressing ceaseless vigilance that His people's sins niiglit not escape His judgment, as a watchman on guard niglit and day (Job 14. 16; Jeremiah 31. 28; 44. 27). God watc/u'ng upon the Jews punishment forms a striking contrast to the Jews' slumbering in their sins. God is riglitcpus—True penitents "justify"' God, "ascribing rigliteousness to Him," instead of complaining of their punishment as too severe (Nehemiah 9.33; Job 36. 3; Psalm 51. 4; Lamentations 3. 39-42). 15. brought thy people . . . out of . . . Egypt—a proof to all ages that the seed of Abraham is
4. 10). God's promise was absolute, but prayer also was ordained as about to precede its fulfilment, this too being the work of God in His people, as much as the external restoration which was to follow. So it shall be at Israel's final restoration (Psalm 102. 13-17). Daniel takes his countrymen's place of confession of sin, identifying himself with them, and, as their repre Bentative and intercessory priest, "accepts the punisliment of their iniquit.v." Thus he typifies Messiah, tlie Slu-bearer and great Intercessor. The prophet's own life ond experience forms the fit starting-pointof the propliecy concerning the sin-atoneihent. He prays for Israel's restoration as associated in the prophets (cf. Jeremiah 31. 4, tliy covenant people. That ancient benefit gives; us hope that thou wilt confer a like one on us now under similar circumstances (Psalm 80. 8-14 ; Jeremiah 32. 21 ; 23. 7, 8). as at this day—is known. 16. thy righteousness—not stern justice in punishing, but thy faithfulness to thy promises of mercy to them who trnst in thee (Psalm 31. 1 ; 113. I), thy city — chosen as thine In the election of grace, which changes not. for . . . Iniquities of . . . fatliers—(E.xodus
XI, 12, 31, &e. ) with the hope of Messiah. The revelation, now granted, analyzes into its successive parts that which the prophets, in prophetical perspective, heretofore saw together in one, viz., the redemption from captivity, and the full Messianic redemption. God's servants, who, like Koah's father (Genesis 5. 29), hoped many a time that now the Comforter of their af Hictions was at hand, had to wait from age to age, and to view preceding fulfilments only as pledges of the coming of Him whom they so earnestly desired to see (Matthew 13.17); as now also Christians, who believe that tlie Lord's second coming is nigli, are expected to continue waiting. So Daniel is informed of a long period of seventy propiietic weeks before Messiali's coming. Instead of seventy years, as he might have expected (cf. Matthew 18.21,22). [Auberlen.] g;reat and dreadful God—as we know to our cost by the calamities we sufl Ter. The greatness of God and His dreadful abhor-
20. 5.) He does notimpugn God's justice in this, as did the murmurers (Ezeklel 18. 2, 3; cf. Jeremiah 31. 29). thy people ... a reproach—which brings reproach on thy name. " All the nations that are about us" will sajthat thou, Jehovah, wast not able to save thy peculiar people. So V. 17, " for the Lord's sake;" v. 19, "for thine own sake" (Isaiah 48. 9, H). 17. cause thy face to shine—metaphor from the sun, which gladdens all that it beams upon (Numbers 6. 25; Malachi 4. 2). 18. present . . . supplications—lit., cause to fall, &c. (cf. note, Jeremiah 36. 7). 19. The short broken ejaculations and repetitions show the intense fervour of his supplications, defer not—ho Im-
Gabriel Informeth Daniel DANIEL IX. of tlie Seventy Weeks. plies that the seventy years are now all but complete, thine own sake—often repeated, as being the strongest plea (Jeremiah U. 21.) 30. vvIiUes I was speaking—repeated in V. 21; empliatically marking tliat the answer was given l)efore the prayer was completed, as God promised (Isaiah 30. 19; 65. 24; cf. Psalm 32. 5). HI. I Uad seen in tlie vision at tlie beginning—u £2., In the forl Ser vision by tlie river Ulai (ch. 8. 1, 16). fly swiftly— with ninth chapter minutely predicts Christ's first coming, and its ettects on tlie covenant people. The seventy weeks date thirteen years before the rebuilding of Jerusalem ; for then the re-establishment of the theocracy began, viz., at the return of Ezra to Jerusalem, 457 B. c. So Jeremiah's seventy years of the captivity begin 606 b. c, eigliteeu years before the destruction of Jerusalem, for then Judah ceased to exist as an independent theocracy, having fallen under the sway of Babylon. Two periods are marked in Ezra : (1.) The return from the captivity under Jeshua and Zerubbabel, and rebuilding of the temple, which was the first anxiety of tlie theocratic nation. (2.) The return of Ezra (regarded by the Jews as a second Moses) from Persia to Jerusalem, the restoration of the city, the iidweariness, i. e., move swiftly as one breathless and wearied out with quick running. [Gesenius.] English Version is better (Isaiah 6. 2 ; Ezekiel 1. 6 ; Revelation 14. 6). lime of . . . evening oblation—tlie ninth hour, three o'clock (cf.
1 Kings 18. 36). As formerly, when the temple stood, this hour was devoted to sacrifices, so now to prayer. Daniel, during the whole captivity to the very last, with pious patriotism never forgot God's temple-worship, but speaks of its rites long abolished, as if still in use. 33. to give thee . . . nntlerstandlng-ch. 8. 16; v. 26 in that chapter shows that the symbolical vision had not been undertionality, and the law. Artaxerxes, in the seventh year of his reign, gave him the commission which virtually includes permission to rebuild the city, afterwards confirmed to and carried out by Nehemiah in the twentieth year (Ezra 9. 9; 7, 11, &c.); v. 25, " from the going forth of the commandment to build Jerusalem," proves that the second of the two periods is referred to. The words in i>. 24 are not, "are determined upon the holy city," but " upon thy people and thy holy city ;" thus the restoration of the religious national polity and the law (the inner work fulfilled by Ezra the priest), and the rebuilding of the houses and walls (the outer work of Nehemiah, the governor), are both included in v. 2.5, "restore and build Jerusalem." "Jerusalem" represents both the city, the body, and the congregation, the soul of the state. Cf. Psalm 46., 48., 87. The starting-point of the seventy weeks dated from eighty-one years after Daniel received the prophecy : the object being not to fix for him definitely the time, but for the Church : the prophecy taught him that the Messianic redemption, which he thought near, was separated from him by at least a half millennium. Expectation was sufficiently kept alive by the general conception of the time; not only the Jews, but many Gentiles looked for some great Lord of the earth to spring from Judea at that very time (Tacitus, Hist. 5. 13; Suetonius, Fesp. 4). Ezra's placing of Daniel in the canon immediately before his own book and Neliemiah's was perhaps owing to his feeling that he himself brought about the beginning of the fulfilment of the prophecy (ch. 9). [AuBERLEN.j determined lit., cut out, viz., from the whole course of time, for God todeal in a particular manner with Jerusalem, tliy . . . thy—Daniel had in his prayer often spoken of Israel as "<Aj/ people, thy holy city;" but Gabriel, in reply, speaks of them as Daniel's ("thy" . . . "thy") people and city, God thus intimating that until the "everlasting righteousness" should be brought in by Messiah, He could not fully own them as His [TkeQELLEsj (cf. Exodus 32. 7). Rather, as God is wishing to console Daniel and the godly Jews, " the people whom thou art so anxiously praying for;" such weight does God give to the intercessions of the righteous (James 5. 16-18X finish lit., shut up; remove from God's sight, i. e., abolish (Psalm 51. 9). [Lengkerke.] The seventy years' exile was a punishment, but not a full atonement, for the sin of the people; this would come only after seventy prophetic weeks, through Messiah, make an end of—The Hebrew reading, " to steal," i. e., to nide out of sight (from the custom of sealing up things to be concealed, cf. Job 9. stood. God therefore now gives "information" directly, Instead of by symbol, which required interpretation. 33. At tlie beginning of tliy supplications, &c.—The promulgation of the Divine decree was made in heaven to the angels as soon as Daniel began to pray, came fortli —from the Divine throne ; so v. 22. thou art greatly beloved—ZiX, a man of desires (cf. Ezekiel 23. 6, 12); the object of God's delight. As the apocalyptic prophet of the New Testament was "the disciple whom Jesus loved," so the apocalyptic prophet of the Old Testament was " greatly beloved" of God. the vision—the further revelation as to Messiah in connection with Jeremiah's prophecy of seventy years of tlie captivity. The charge to " understand" is the same as in Matthew 24. 15, where Rome primarily, and Antichrist ultimately, is referred to (cf. note, v. 27, below), a*. Seventy weeks viz., of years; lit.,Seventy sevens ; seventy heptads or liebdomads; 490years; expressed in a form of "concealed definiteness" [HengstenbebgJ, a usual way with tlie propliets. The Babylonian captivity is a turningpoint in the history of the kingdom of God. It terminated the free Old Testament theocracy. Up to that time
Israel, though oppressed at times, was, as a rule, free. From the Babylonian captivity the theocracy never recovered its full freedom down to Its entire suspension by Rome; and this period of Israel's subjection to the Gentiles is to continue till the millennium (Revelation 20.), when Israel sliall be restored as head of the New Testament theocracy, which will embrace the whole earth. The free theocracy ceased in the first year of Nebuchadnezzar, and tlie fourth of Jehoiakim ; the year of the world
3338, the point at which the seventy years of the captivity begin. Heretofore Israel had a right, If subjugated by a foreign king, to shake oflf the yoke (Judges 4. and 5.; 2 Kings 18. 7) as an unlawful one, at the first opportunity. But tlie nropliets (Jeremiah 27. 9-11) declared it to be God's will that they should submit to Babylon. Hence every ef Tort of Jehoiakim, Jeconlah, and Zedeklah to rebel was vain. The period of the world-times, and of Israel's depression, from the Babylonian captivity to the millennium, though abounding more In afflictions (e. g., the two destructions of Jerusalem, Antlochus' persecution, and those which Christians suf Tered), contains all that was good In the preceding ones, summed up in Christ, but in a way visible only to the eye of faith. Since He came as a servant, He chose for His appearing the period darkest of 7), is better supported, make reconciliation for— to cover, to overlay (as with pitch. Genesis 6. 14). Cf. Psalm all as to His people's temporal state. Always fresh persecutors have been rising, whose end is destruction, and so it sliall be with the last enemy, Antichrist. As the Davidic epoch is the point of the covenant people's highest glory, so the captivity is that of their lowest humiliation. Accordingly, the people's suf Terings are reflected in the picture of the suffering Messiah. He is no longer represented as the theocratic King, the Antitype of David, but aa the Servant of God and Son of man ; at the same time the cross being the way to glory (cf. ch. 9. with ch. 2. 34, 35,
32. 1. bring In everlasting righteousness—i>iz., the restoration of the normal state between God and man (Jeremiali 23. 5, 6) ; to continue eternally (Hebrews 9. 12; Revelation 14. 6). seal up . . . vision . . . prophecy — lit., prophet. To give the seal of confirmation to the prophet and ills vision by the fulfilment, anoint the Most Holy —primarily, to "anoint," or to consecrate after its pollution " the Most Holy" place : but mainly Messiah, the antitype to the Most Holy place (John 2. I9~22). The propitiatory in the temple (the same Greek word expresses th« mercy-seat and propitiation, Romans 3. 25), which the Jews looked for at the restoration from Babylon, shall have Ita true realization only in Messiah. For it is only when sin
44, and ch. 12. 7). In the second and seventh chapters, Clirlst's first coming Is not noticed, for Daniel's object was to prophesy to his nation as to the whole period from the destruction to the re-estab Ushment of Irrael; but this 640 is "made an epd of,'' God's presence can be perfect
Gabriel Tnformeth Danid DANIEL IX. of the Seventy Weeks.
24 ; 23. 28-31). Israel might naturally expect Messiah's kingdom of glory, if not after the seventy years' captivmanifested. As to " anoint," cf. Exodus 40. 9, 34. Messiah was anointed with the Holy Ghost (Acts 4. 27; 10. 38). So ity, at least at the end of the sixty-two weeks; but, instead of that, shall be His death, and the consequent destruction of Jerusalem, notfor himself—rather, " thera shall be nothing to Him" [Hengstenberg] ; not that the hereafter, God-Mcssiah will "anoint" or consecrate with His presence the holy place at Jerusalem (Jeremiah 3. 16, 17; Ezekiel 37. 27, 28), after its pollution by Antichrist, of which the feast of dedication after the pollution by Antiochus was a type. 25. from the going fortSi of the commandment— yiz., the command from God, whence originated the command of the Persian king (Ezra 6. 14). AUBERLEN remarks, there is but one Apocalypse in each Testament. Its purpose in each is to sum up all the preceding prophecies, previous to the "troublous times" real object of His first coming (His spiritual kingdom) should be frustrated; but the eart/iZj/ kingdom anticipated by the Jews should, for the present, come to naugld, and not then be realized. Tkegelles refers the title, "the Prince" {v. 25), to the time of His entering Jerusalem on an ass's colt. Ills only appearance as a king, and six days afterwards put to death as " King of the Jews." the people of tlie prince—the Romans, led by Titus, tlie representative of the world-power, ultimately to be transferred to Messiah, and so called by Messiah's title, " the Prince;" as also because sent by Him, as His instrument of judgment (Mattliew 22. 7). end thei-eof—of the sanctuary. Tregelles takes it, "the end of the Prince," the of the Gentiles, in which there was to be no revelation. Daniel sums up all the previous Messianic prophecy, separating into its individual phases what the prophets had seen in one and the same perspective, the temporary deliverance from captivity and the antitypical final Messianic deliverance. The seventy weeks are separated (V. 2r)-27) into tliree unequal parts, seven, sixty-two, one. The seventieth is the consummation of the preceding last head of the Roman power. Antichrist, with a flood—viz., of war (Psalm 90. 5 ; Isaiah 8. 7, 8 ; 28. 18). Implying the completeness of the catastrophe, "not one stone left on another." unto the end of the war ones, as the Sabbath of God succeeds the working days; an idea suggested by the division into iveeks. In the sixty-nine weeks Jerusalem is restored, and so a place rather, "unto the end there is war." determined—by God's decree (Isaiah 10. 23 ; 28. 22). 37. he shall conlirm the covenant—Christ. The confirmation of the covenant is prepared for Messiah wherein to accomplish His sabbatic work (u. 25, 26) of "confirming the covenant" (v. 27). The Messianic time is the Sabbath of Israel's history, in which it had the offer of all God's mercies, but in which it was cut off for a time by its rejection of them. As the seventy weeks end with seven years, or a week, so tliey begin with seven times seven, t. e., seven weeks. As the seventieth week is separated from the is assigned to Him also .elsewhere. Isaiah 42.6, "I will give thee for a covenant of the people" {i. e.. He in wliom the covenant between Israel and God is personally expressed); cf. Luke 22. 20, "The new testament in my blood;" Malachi 3. 1, "the angel of the covenant;" Jeremiah 31. 31-34, describes the Messianic covenant in full. Contrast ch. 11. 30, 32, " forsake the covenant," " do wickedly against the covenant." The pi-ophecy as to Mesrest OS a period of revelation, so it may be with the seven weeks. The number seven is associated with revelation; for the seven spirits of God are the mediators of all His revelations (Revelation 1. 4; 3. 1; 4. 5). Ten is the number siali's confirming the covenant with many would comfort the faitliful in Antiochus' times, who suffered partly from persecuting enemies, partly from false friends (ch. of what is human; e.g., the world-power issues in ten heads and ten liorns (eh. 2. 42; 7. 7). Seventy is ten multiplied by seven, tlie human moulded by the Divine. The 11.33-35). Hence arises the similarity of the languago here and in ch. 11. 30, 32, referring to Antiochus, the type of Antichrist, with many—(Isaiah 53. 11; Matthew teventy years of exile symbolize the triumph of the worldpower over Israel. In the seven times seventy years the world number ten is likewise contained, t. e., God's people is still under the power of the world ("troublous times"); but the number of the Divine is multiplied by
20. 28 ; 26.28; Romans 5. 15, 19; Hebrews 9. 2S.) In . . . midst of . . . week.—the seventy weeks extend to 33
A. D. Israel was not actually destroyed till 79 a. d., but it was so virtually, 33 a. d., about three or four years after Itself; seven times seven years, at the beginning a period of Old Testament revelation to God's people by Ezra, Nehemiah.and Malachi, whose labours extend over about half a century, or seven weeks, and whose writings are last in the canon ; and in the end, seven years, the period of New Testament revelation in Messiah. The commencing seven weeks of years of Old Testament revelation are hurried over, in order that the chief stress might rest on the Messianic week. Yet the seven weeks of Old Testament revelation are marked by their separation from the sixty-two, to be above those sixty-two wlierein there was to be none. Messiah the Prince Hebrew, Nagid. MesHah is Jesus' title in respect to Israel (Psalm 2. 2; Matthew
Christ's death, during which the gospel was preached exclusively to the Jews. When the Jews persecuted the Church and stoned Stephen (Acts 7.), the respite of grace granted to thera was at an end (Luke 18. 7-9). Israel, having rejected Christ, was rejected by Christ, and henceforth is counted dead (cf. Genesis 2.17 with 5. 5; liosea 13.
1, 2), its actual destruction by Titus being tlie consummation of the removal of the kingdom of God from Israel to the Gentiles (Matthew 21. 43), which is not to be restored until Clirist's second coming, wlien Israel shall be at tho head of humanity (Matthew 23. 39; Acts 1.6,7; Romans 11.
25-31; 15). The interval forms for the covenant people a great parenthesis, he shall cause the sacrifice . . . oblations to cease—distinct from the temporary "taking away" of " the daily" (sacrifice) by Antiochus (ch. 8. 11; 11.
27. 37, 42). Nagid, as Prince of the Oentiles (Isaiah 55. 4). Nagid is applied to Titus, only as representative of Christ, who designates the Roman destruction of Jerusalem as, in a sense. His coming (Matthew 24. ; John 21.
31). Messiah was to cause all sacrifices and oblations ia general to "cease" utterly. There is here an allusion only
22). jlfe.«u(A denotes His calling; Nagid, power. He to Antiochus' act; to comfort God's people when sacriis to "be cut off, and there shall be nothing for Him." (So the Hebrew for "not for Himself," v. 26, ought to be ficial worship was to be trodden down, by pointing them translated). Yet He is "the Prince" who is to "come," by His representative at first, to inflict judgnxent, and at last in person, wall—the "trench" or "scarped rampart." [Tregklies.] The street and trench include the complete restoration of tlie city externally and internally, which was during the sixty-nine weeks. H6. after threescore and two week»—rather, the threescore and two, &c. In this verse, and v. 27, Messiah is made the prominent subto the Messianic time when salvation would fully come and yet temple sacrifices cease. This is the sam« consolation as Jeremiah and Ezekiel gave under like circumstances, when tlie destruction of Jerusalem by Nebuchadnezzar was impending (Jeremiah 3. 16; 31. .31 ; Ezekiel 11.
19). Jesus died in the middle of the last week, 30 A. D. His prophetic life lasted three and a half years ; the very time in which "the saints are given into the hand" of Antichrist (ch. 7. 25). Three and a half does not, like ten, designate the power of the world in its fulness, b'lt (whilst opposed to the Divine, expressed by seven) broken and defeated in its seeming triumph;, for immediately after the three and a half times, judgment falls outhe victorious world-powers (ch. 7. 25, 26). So Jesus' death seemed the triumph of the world,. but was really its d©- ject, while the fate of the city and sanctuary are secondary, being mentioned only In the second halves of the verses. Messiah appears In a twofold aspect, salvation to believers. Judgment on unbelievers (Luke 2. 34; cf. Malachi 3. 1-6; 4.1-3). He repeatedly, in Passion week, connects His being "cut off" with the destruction of the city, as cause and effect (Matthew 21. 37-11 ; 23. 37, 38 ; Luke 21. 20-
Daniel seeth a Glorious Vision. DANIEL X. He is Comforled by an AngeL feat (John 12.31). The rending of the veil marked the cessation of sacrifices through Christ's death (Leviticus 4. 6, the God-opposed spirit of the world. These struggles are not merely symbolical, but real (1 Samuel 16. 13-15; 1 KIngii 22.22; Ephcsians 6. 12). 1. third year of Cyrus—two year* after Cyrus' decree for the restoration of the Jews had gone forth, in accordance with Daniel's prayer in ch. 9. This vision gives not merely general outlines, or symbols, but minute details of the future, in short, anticipative history. It is the expansion of the vision in ch. 8. That which then " none understood," lie says here, " he understood ;" the messenger being sent to liira for this (u. 11, 14), to make him understand it. Probabjy Daniel was no longer in office at court; for in ch. 1.21, It is said, "DanieJ continued even unto the first year of King Cyrus;" not that he died then. See JYote there, but the time appointed was long—rather, " it (i. e., the prophecy) referred to great calamity " [Matjrbr] ; or, " long and calamitous warfare." [Gesenius.] Lit., host going towar ; hence, warfare, calamity, it. mourning—i. e., afflicting myself by fasting from " pleasant bread, flesh and wine" (v. 3), as a sign of sorrow, not for its own sake. Cf. Matthew 9. 14, "fast," answering to 17; It). 2, 15; Hebrews 10. 11-18). There cannot be a. covenant wi Hiout sacrifice (Genesis 8. 20; 9.17; 15. 9, &c.; Hebrews 9. 15). Bui here the old covenant is to be confirmed, but in a waj peculiar to the New Testament, viz., by tlie one sacrifice, which would terminate all sacrifices (Psalm
40. 0, 11). Tiius as the Ijevitical rites approached their end, Jeremiah, Ezekiel, and Daniel, with ever-increasing clearness, oppose the spiritual new covenant to tlie transient earthly elements of the old. for the overspreading of abominations on account of the abominations committed by the unholy people against the Holy One, He shall not only destroy the city and sanctuary (v.
2.5), but shall continue its desolation until the time of the consummation "determined" by God (the phrase is quoted from Isaiah 10. 22, 23), when at last the world-power shall be judged and dominion he given to the saints of the Most High (cli. 7. 26, 27). Aubeklen translates, " On account of the desolating summit of abominations (cf. ch. 11. 31 ; 12. 11 ' mourn" (v. 15). Cf. 1 Corinthians 8. 8; 1 Timothy 4.3, which prove that "fasting" is not an indispensable Christian obligation ; but merely an outward expression of sorrow, and separation from orjinar.v worldly enjoyments, in order to give one's sea lo prayer (Acts 13. 2). Daniel's mourning was probably for his countrymen, who met with many obstructions to their building of the temple, from their adversaries in the Persian court. 3. no pleasant bread—"unleavened bread, even the bread of affliction" (Deuteronomy 16. 3). anoint—the Persians largely used unguents. 4, first month—Nisan, the month most suited for considering Israel's calamity, being that in which the feast of unleavened bread reminded them of their Egyptian bondage. Daniel mourned not merely for the seven days appointed (Exodus 12. 18), from the evening of the fourteenth to the twenty-first of Nisan, but thrice seven days, to mark extraordinary sorrow. His mourning ended on the twenty-first day, the closing day of the passover feast; but the vision is not t!U the twenty-fourth, because of the opposition of" the prince of Persia" {v. 13). I -w-as by . . . the . . . river-in waking reality, not a trance {v. 7); when younger, he saw the future in images, but now when old, he receives revelations fi'om angels In common language, j. e.,in the apocalyptic mode. In the patriarchal period God often appeared thus the repetition of the same thing as In v. 26 is avoided), and till the consummation which is determined, it (the curse, V. 11, foretold by Moses) will pour on the desolated." Israel reached the summit of abominations, which drew down desolation (Matthew 24. 28), nay, which is the desolation itself, when, after murdering Messiah, they offered sacrifices. Mosaic indeed in form, but heathenish in spirit (cf. Isaiah 1. 13; Ezekiel 5. 11). Christ refers to this passage (Matthew 24. 15), " When ye see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place" {the latter words being tacitly implied in "abominations" as being such as are committed against the sanctuary). Tregelles translates, "upon the wing of abominations shall be that which causetli desolation;" viz.,s\,\i idol set np on a wing or pinnacle of the temple (cf. Matthew
4.5) bj' Antichrist, who makes a covenant with the restored Jews for the last of the seventy weeks of years (fulfilling Je.sus' words, "If another shall come in his own name, him ye will receive"), and for the first three and a half years keeps it, then in the midst of the week breaks it, causing the daily sacrifices to cease. Tregellbs tlius identifies the last half week with the time, times, and a half of the persecuting little horn (ch. 7.25). But thus there is a gap of at least 1830 years put between the sixtynine weeks and the seventieth week. Sir Isaac Newton explains the wing ("overspreading") of abominations to be the Roman ensigns (eagles) brought to the east gate of the temple, and there sacrificed to by the soldiers ; the war, ending in the destruction of Jerusalem, lasted from spring visibly, i. e., theophany. In the prophets, next in the succession, the inward character of revelation is prominent. The consummation is when the seer looks up from earth into the unseen world, and has the future shown to him by angels, i. e., apocalypse. So in the NewTestament there
67 A. D. to autumn 70 A. D., i. e., just three and a half years, or the last half week of years (Josephits, B. J. 6. 6). poured upon tlie desolate Treqelles translates, "the caiiser of desolation," viz.. Antichrist. Cf. "abomination that makelh desolate" (ch. 12. 11). Perhaps both interpretations of the wliole passage may be in part true ; the Roman desolator, Titus, being a type of Antichrist, the final desolator of Jerusalem. Bacon {Adv. Learn. 2. 3) says, " Prophecies are of tlie nature of the Author, with whom a thousand years are as one day ; and therefore are not fulfilled punctually at once, but have a springing and germinant accomplishment through many years, though the height and fulness of them may refer to one age." is a parallel progression : God in the flesh, the spiritual activity of the apostles and the apocalypse. rAuBEiii>EN.] HlddeUel—the Tigris. 5. lifted up mine eyes—from the ground on which they had been fixed in his mourning, certain man lit., one man. An angel of tlie highest order ; for in ch. 8. 16 he commands Gabriel to make Daniel to understand the vision, and in cli. 12.6 one of tlie two angels inquires of him how long it would be till the end predicted, linen—the raiment of priests, being the symbol of sanctity, as more pure than wool (Exodus 28.42); also otprophets (Jeremiah 13. 1) ; and of angels (Revelation
15.6). girded with . . . gold—i. e., with a girdle interwoven with gold (Revelation 1. 13). 6. beryl— Tar-
CHAPTER X,
shish, in Spain. The beryl. Identical with the chrysolite or topaz, was imported into the East from Tarshish, and therefore is called " the Tarshish stone." 7. tliey tied— <ER. 1-21. Daniel comforted by an Angelic Vision. Ch. 10.-12. more fully describe the vision in ch. 8. by a second vision on the same subject, just as the vision In the seventh chapter explains more fully that in the second. terrified by the presence of the angel. 8. comeliness— lit., vigour, i. e., lively expression and colour, into corrnptlon—deadliness, i.e., death-like paleness (ch. 5. 6; 7.
28). 9. voiceof his worAs—the sound of his words. Iwaa in a deep sleep—" I sanA into a deep sleep." [LengkekkbuJ 10. an iiand—viz., of Gabriel, who interpreted other revelations to Daniel (ch. 8. 16). [Theodoret.] set me upoa my knees-Gesenius translates, " cause me to reel on my knees," «S;c. 11. man . . . beloved—(ch. 9. 2:1, Note.) ur» derstana—attend to. See ch. S. 17, 18. lit. Fear not—Be not affrighted at my presence, didst set thine heai-t to understand-what shall come to pass to thy people at The tenth chapter is the prologue; the eleventh, the prophecy itself; and the twelfth, the epilogue. The tenth chapter unfolds the spiritual world as the background of the historical world (Job 1.7; 2.1, &c.; Zechariali 3.1,2; Revelation 12. 7), and angels as the ministers of God's government of men. As in the world of nature (John 5.4; Revelation 7. 1-3), so in tliat of liistory here, Michael, the champion of Israel, and with him another angel, whose uim is to realize God's will in the heathen world, resist
Daniel ComforUd by an Angel. DANIEL XI. The Overthrow of Persia by G?'-fleio. me last times (cf. v. It). ch Astem thyself—^i'. 2.3.) thy words were heard — (Acts 10. 4.) Prayer is heard at once in heaven, though the sensible answer may seem to be delayed. God's messenger was detained on the way
CHAPTER XI.
Ver. 1-45. This chapter is an enlargement of the eighth The OvEBTHBOW OF Peesia BY Gkecia: The Fouk Di« VISIONS OF ALEXANDEB'S KINGDOM: CONFLtCTS BETWEEN THE Kings of the South and of the Nobth, the Ptolemies and Seleucid: Antiochus Epiphanes. 1. 1— the angel (oli. 10. 18). first year of Darius—Cyaxares II.
(v. I'i) by the opposition of the powers of darkness. If in our praj'ers amidst long protracted sorrows we believed God's angel is on his way to us, what consolation it would give us! for thy woi-ds-because of thy prayers. 13. prince of . . . Persia—the angel of darkness that represented tlie Persian world-power, to which Israel was then the year of the conquest of Babylon (ch. 5. 31). Cyrus, who wielded the real power, thougli in name subordinate to Darius, in that year promulgated the edict lor the restoration of the Jews, which Daniel was at tlie time praying for (ch. 9. 1, 2, 21, 23j. stood—implying promptness in helping (Psalm 94. IG). strengthen liim viz., Michael; even as Micliael (ch. 10. 21, " strengllieneth himself with nle") helped the angel, both joining their powers in belialf of Israel. [Rosenmulleb.] Or, Z>a» ms, the angel " confirming him" in his purpose of kindness to Israel. 'A. tln-ee kings in Persia—Canibyses, Pseudo-Snierdis, and Darius Hystaspes. (Ahasuerus, Artaxerxes, and Darius, in Ezra 4. 6, 7, 24.) The Ahasuerus of Esther (see Note, ch.
Bulyect. This vevse gives the reason why, though Daniel's •'words were heard from the first day" (v. 12), the good augel did not come to him until rhore than three weeks had elapsed (v. 4). one and twenty days—answering to the three weeks of Daniel's mourning (t>. 2). Michael— t. €., " Who is like God ?" Though an archangel, " one of the chief princes," Michael was not to be compared to God. help me—Michael, as patron of Israel before God (v. 21; 12. 1), "helped" to influence the Persian king to per-, mit the Jews' return to Jerusalem. I remained I was detained there with the kings of Persia, t. e., with the angel of the Persian rulers, with whom I had to contend, and from wliom I should not have got tree, but for the help of Michael. Gesenius translates, "I obtained the ascendency," i. e., I gained my point against the adverse angel of Persia, so as to influence the Persian authorities to favour Israel's restoration. 14. what shall befall tliy people In the latter days— an intimation that the prophecy, besides describing the doings of Antlochus, reaches to the concluding calamities of Israel's history, prior to the nation's full restoration at Christ's coming calamities of which Antlochus' persecutions were the type, vision is for many days i. e., extends far into the future. 15. face toward the ground—in humble reverence (Genesis 19. 1). dumb—with overwhelming awe. 16. touclied my lips—the same significant action wherewith the Son of man accompanied His healing of the dumb (Mark 7. 33). He alone can give spiritual utterance (Isaiah 6. 6, 7 ; Ephesians 6. 19), enabling one to " open the mouth boldly." The same one who makes dumb (v. 15) opens the mouth, sorrows— Ji<., writhings as of a woman in travail. 17. this . . . this my lord—to avoid the tautology in English Version, ioiw rather "this," with servant, " How can this servant of my lord (t. e., how can I who am
9. 1) is identified with Xerxes, both In Greek history and in Scripture, appearing pr.oud, self-willed, careless of contravening Persian customs, amorous, facile, and cliangeable {v. 2). fourth . . . riclies . . . against . . . Grecia Xerxes, wliose riches were proverbial. Persia readied its climax and showed its greatest power In liis iiivasiou of Greece 480 b. c. After his overthrow at Salamis, Persia is viewed as politically dead, though it had an existence. Therefore, the third verse, without noticing Xerxes' successors, proceeds at once to Alexander, under whom, first, the third world-kingdom, Grecia, readied its culmination, and assumed an importance as to the people ot God. stir up all—four years were spent in gathering his army out of all parts of his vast empire, amounting to two millions six hundred and forty-one thousand men. [PkiDEAUX, Connex. 1. 4. 1. 410.] 3. migltty king ... do according to his will-auswei-ing to the he-goat's " notable horn" (ch. 8. 6, 7, 21). Alexander invaded Persia 334 b. c, to avenge the wrongs of Greece on Persia for Xerxes' past invasion (as Alexander said in a letter to Darius Codomanus, Abbian, Alex. 2. 14. 7). 4. kingdom . . . divided toward . . . four winds—the fourfold division of Alexander's kingdom at his death (ch. 8. 8, 22), after the battle of Ipsus, 301 B. c. not to his posterity—(A'^oM, ch. 8. 8, 22.) nor according to his dominion—none of his successors had so wide a dominion as Alexander himself, otiiera besides tliose—besides Alexander's sons, Hercules by Barsine, Darius' daugliter, and Alexander by Roxana, who were both slain. [Maurer.] Rather, besides the four suctc feeble) taXk. with this my lord (who ls«o»nq7e*<tc)7" Thus Daniel gives the reason why he is so overwhelmed with awe. [Maubeb.] 18. again . . . touched me—It was gradually that Daniel recovered his strength. Hence there was need of the second touch, that he might hear the angel with composure. 19. peace be unto tliee—God is favourable to thee and to thy people Israel. See Judges cessors to the four chief divisions of the empire, there will be other lesser chiefs who shall appropriate smaller fragments of the Macedonian empire. [Jerome.] 5. Here the prophet leaves Asia and Greece and takes up Egypt and Syria, these being in continual conflict under Alexander's successors, entailing misery on Judea, which lay between the two. Holy Scripture handles external history only so far as it is connected with God's people, Israel. [Jekome.] Tbegelles puts a chasm between v. 4 and 5, making the transition to the final Antichrist here, answering to the chasm (in his view) at ch. 8. 2'2, 23. king of . . . south
13. 21, 22, as to the fear of some evil resulting from a vision of angels. SJO. Knowest thou wlierefore—The angel asks, after Daniel had recovered from his fright, whether he has understood what was revealed (u. 13). On Daniel, by his silence, intimating that he did understand, the angel declares he will return to renew the fight with the evil angel, the prince of Persia. This points to new difficulties to the Jews' restoration which would arise in the Persian court, but which would be counteracted by God, through the ministry of angels, prince of Grecia shall come—Alexander the Great, who conquered Persia, and favoured the Jews. [Calvin.] Kather, as the prince of Persia Is an angel, representing the hostile world-power, so the prince of Grecia is a fresh angelic adversary, representing Greece. When I am gone forth from conquering the Persian foe, a fresh one starts up, viz., the worldpower that succeeds Persia, Greece; Antlochus Epiphanes, and his antitype Antichrist, but him, too, with the help of Michael, Israel's champion, I shall overcome. [Oejeb.] !il. noted in the scripture of truth—in the uecret book of God's decrees (Psalm 139. 16; Revelation 5. lit., of midday : Egypt (v. 8. 42), Ptolemy Soter, son of Lagus. He took the title "king," whereas Lagus was but "governor." one of his princes—Seleucus, at first a satrap of Ptolemy Lagus, but from 312 b. c. king of tlie largest empire after that of Alexander (Syria, Babylon, Media, &c.), and called therefore Nlcator, i.e., Oonquei-or. Connect the words thus, "And one of his (Ptolemy's) princes, even he (Seleucus) shall be strong above him" (above Ptolemy, his former master). 6. in . . . end of years—when the predicted time shall be consummated (v. 13, Margin; ch. 8. 17
12. 13). king's daughter of the south—Berenice, daughter of Ptolemy Philadelphus of Egypt. The latter, in order to end his war with Antiochus Theus, " king of the north"
1), which are truth, i. e., the things which shall most Burely come to pa.ss, being determined by God (cf. John
17.17). none . . . but Michael—to him alone of the angels the office of protecting Israel, in concert with the angelic iipeaker, was delegated ; all the world-powers were against (lit., midnight: the proplietical phrase for the region whence came affliction to Israel, Jeremiah 1. i;3-15; Joel 2.
20), i. e., Syria, gave Berenice to Antlochus, who thereupon divorced his former wife, Laodice, and disinherited hef
Israel.
Leagues aiid Conflicts between DANIEL XL ihe Kingg of the South and the North.
after successful campaigns against Persia and India, made war witli Ptolemy Epiphanes, son of Philopater, a mere child. H. many stand up against the king of tlie south—Philip, king of Macedon, and rebels in Egypt itself, combined witli Antioclius against Ptolemy, robbers of tliy people i. e., factious men of the Jews sliiill exalt themselves, so as to revolt from Ptolemy, and join themselves to Antiochus; the Jews helped with provisions Antiochus' army, when on hi?; return from Egypt he besieged the Egyptian garrison left in Jerusalem (JOSEPHCJS, Antiquities, 12. 3. 3). to establisli tlie vision—Those turbulent Jews unconsciously shall help to fulfil the purpose of God, as to the trials whicli await Judea, according to this vision, but they sttall fall tliough helping to fulfil the vision, they shall fail in their aim, of making Judea independent. 15. king of . , . north—Antiochus the Great, take . . . fenced cities Scopas, the Egyptian general, met Antiochus at Paneas, son, Selcucus CaUinlcus. The designation, "king of 'he north" and "of the soulli," Is given in relation to Judea, as the stand-point. Egypt Is mentioned by name (v. 8, 42), Ihougli Syria is not; because the former was in Daniel's time a nourishing kingdom, whereas Syria was then a mere dependency of Assyria and Babylon : an undesigned proof of the genuineness of the book of Daniel, agreement lit., rig/Us, i. e., to put things to rights between tlie belligerents, she shall not retain the power of tine arm—she shall not be able to effect the purpose of the alliance, viz., that she should be the mainstay of peace. Ptolemy having died, Antiochus took back Laodice, who tlien poisoned him, and caused Berenice and her son to be put to death, and raised her own son,Seleucus Nlcator, to the throne. ' neither shall he stand—the king of Egypt Bhall not gain his point of setting his line on the throne of Syria, hts arm—that on which he relied. Berenice and her offspring, they that brought her—her attendants from Egypt, lie that begat her—rather, as Margin, " t\\e child whom she brought forth." [Ewald.] If English Version (which Mauker approves) be retained, as Ptolemy died a natural death, "given up" is not in his case, as in Berenice's, to be understood of giving up to death, but in a general sense, of his plan proving abortive, he that strengthened her in these times—Antiochus Tiieus, who
near the'sources of the Jordan, and was defeated, and flod to Sidon, a strongly " fenced city," where he was forced to surrender, cliosen people—Egypt's clioicest army was sent under Eropus, Menocles, and Damoxenus, to deliver Scopas, but in vain. [Jerome.] 16. he that cometh against l>im—Antiochus coming against Ptolemy Epiphanes. glorious land—Judea (v. 41, 45; ch. 8. 9; Ezekiel 20.
6, 15). by his Itand shall be consumed lit., perfected; i. e., completely brought under his sway. JosKPUVStAntiquities, is to attach himself to her (having divorced Laodice) at the times predicted. [Gejer.] 7. a branch of her roots . . . In his estate—Ptolemy Euergetes, brother of Berenice, succeeding in the place (see Margin) of Philadelphus, avenged her death by overrunning Syria, even to the Euphrates, deal against them—he shall deal with the Syrians at his own pleasure. He slew Laodice. 8. carry
12. 3. 3) shows that the meaning is not, that tlie Jews should be utterly consumed : for Antiochus favoured them for talving his part against Ptolemy, but that their land should be si<6;ec<ed to him. [Lengkerke.] Grotius ?ra)Wlates, " shall be perfected by him," i. e., shall flourish under him. English Version gives a good sense, viz., that Judea was much "consumed" or desolated by being the arena of conflict between the combatants, Syria and Egypt. TreGELLES refers (v. 14), "robbers of thy people," to the Gen-. . . into Egypt their gods, &c.—Ptolemy, on hearing of a sedition in Egypt, returned with 40,000 talents of silver, precious vessels, and 2i00 images, including Egyptian idols, which Cambyses had carried from Egypt into Pertiles, once oppressors, attempting to restore the Jews to their land by mere human effort, whereas this is to be effected only by Divine interposition : their attempt is frustrated (v. 16) by the wilful king, who makes Judea the scene of his military operations. 17. set his face—purpose steadfastly. Antiochus' purpose was, however, turned from open assault to wile, by his war with the Romans in his endeavour to extend his kingdom to the limits it had under Seleucus Nicator. upriglit ones Jasher, or Jeshurun (Deuteronomy 32. 15; Isaiah 44. 2); the epithet applied by the Hebrews to their nation. It is here used not in praise; for in v. 14 (see Note) they are called "robbers," or men of violence, factious : it Is the general designation of sia. The idolatrous Egyptians were so gratified, that they named him Euergetes, or Benefactor, continue more years—Ptolemy survived Seleucus four years, reigning in all forty-six years. Maukek translates, "Then he for several years shall desist from (contending with) the king of the north" (cf. t'. 9). 9. come into his kingdom Egypt: not only with impunity, but with great spoil. 10. his sons—the two sons of the king of the north, Seleucus Callinicus, upon his death by a fall from his horse, viz., Seleucus Ceraunus and Antiochus the Great, one sliall come—Ceraunus having died, Antiochus alone prosecuted the war with Ptolemy Philopater, Euergetes' son, until he had recovered all the parts of Syria subjugated by Euergetes. pass through—like an "overflowing" torrent (d. 22. 26, 40; Isaiah 8.8). Antiochus penetrated to Dura (near Caesarea), where he gave Ptolemy a four months' truce, return—renew the war at the expiration of the truce (so v. 13). even to his fortress—Ptolemy's; Rapliia, a border-fortress of Egypt against incursions by way of Edom and Arabia Petrsea, near Oaza
Israel, as having God for their God. Probably it is used to rebuke those who ought to have been God's "upright ones" for confederating \yith godless heathen in acts of violence (the contrast to the term in v. 14 favours this), thus shall he do—instead of at once invading Ptolemy's country with his "whole strength," he prepares his way for doing so by tlie following plan : he gives to Ptolemy Epiphanes his daughter Cleopatra In marriage, promising Ccelo-Syrla and Judea as a dowry, thus securing his neutrality in the war with Rome: he hoped through his daughter to obtain Syria, Cilicia, and Lycia, and even Egypt itself at last; but Cleopatra favoured her husband rather than her here Antiochus was vanquished. 11. the king of the south . . . moved with clioler—at so great losses, Syria having been wrested from him, and his own kingdom Imperilled, though otherwise an indolent man, to which nis disasters were owing, as also to the odium of his subfather, and so defeated his scheme. [Jerome.] " She shall not stand on his side." 18. isles—he " took many " of the jects against him for having murdered his father, mother, and brother, whence in irony they called him Philopater, " Father-lover." he shall set forth a great multitude Antiochus, king of Syria, whose force was 70,000 Infantry and 5000 cavalry, but . . . multitude . . . given into his hand—into Ptolemy's hands ; 10,000 of Antiochus' army were slain, and 4000 made captives. 13. when he hath taken away i. e., subdued " the multitude" of Antiochus. licart . . . lifted up—instead of following up his victory by making himself master of the whole of Syria, as he might, he made peace with Antiochus, and gave himself up to licentiousness [Polyb. 87. ; Justin. 30. isles in the .iEgean In his war with the Romans, and crossed the Hellespont, prince for his own behalf shall cause the reproach ... to cease—Lucius Scipio Asiatlcus, the Roman general, by routing Antiochus at Magnesia (190 B.C.), caused the reproach which he offeied Rome by inflicting injuries on Rome's allies, to cease. He did it/or his own glory, without his own reproachwith untarnished reputation. 19. Then he sliall turn, . . toward . . . his own land—compelled by Rome to relinquisli all his territory west of the Taurus, and defray the expenses of the war, he garrisoned the cities left to him. stumble . . . notbefound—attempting to plunder the temple of Jupiter at Elymals by night, whether
4], and profaned the temple of God by entering the holy place. [GB0TIU9.] not be strengthened by it—he shall Ibse the power gained by his victory through his luxnrious indolence. 13. retum—renew the war. after e«rtain years—/ou/^een after hiH defeat at Rapiiia. througii avarice, or the want of money to pay the trlbuta imposed by Rome (a thousand talents), he was siain will.
Leaites and Conflicts between DANIEL XI. the Kings of the South and the NorCh. them all except Alexandria, which successfully resisted him. Retaining to himself Pelusium, he retired to Judea, where, in revenge for the joy shown by the Jews at the report of his death, which led them to a revolt, he subdued Jerusalem by storm or stratagem, for a time—his rage shall not be for ever; it is but for a time limited by God. Calvin makes "for a time " in antithesis to " unexpectedly," in the beginning of the verse. He suddenly mastered the weaker cities: he had to "forecast his plans" more gradually ("for a time") as to how to gain the stronger fortresses. SJ5. A fuller detail of what was summarily stated (v. 22-24). This is the first of Antiochus' three {v. 29) open Invasions of Egypt, against the king of the south—against Ptolemy Philometer. Subsequently, Ptolemy Physcon (the Gross), or Euergetes II., was made king by the Egyptians, as Ptolemy Philometer was in Antiochus' hands, great army—as distinguished from the "small people" (v. 23) witli which he first came. This was his first open expedition ; he was emboldened by success to it. Antiochus "entered Egypt with an overwhelming multitude, with chariots, elephants, and cavalry" (1 Maccabees 1. 17). stirred up—by the necessity, though naturally indolent, not stand—Philometer was defeated, they shall forecast, <fec. /lis own nobles shall frame treacherous "devices" against him (see v. 26). Euloeus and Lenceus mal-administered his affairs. AntiohlssoMiers in an insurrection of the inhabitants [Justin.
32.2]. ao. Ill Ilia estate—in Antiochus' stead: his succifssor, Selfucus Pliilopater, his son. li» tl»e glory of the kingdom—i. e., inlieritinf; it by hereditary riglit. Maurer translates, "one wlio sliiill cause the tax-gatlierer (Heliodorus; to pass through the glory of the kingdom," i. e., Judea, "tlie glorious land" {v. 16, ll ; ch. 8. 9). Simon, a Benjaniite, in spite against Onias III., the high priest, gave information of the treasures in the Jewish temple; and Seleucus having* reunited to Syria Cojlo-Syria and Palestine, the dowry formerly given by Antiochus the Great to Cleopatra, Ptolemy's wife, sent Heliodorus to Jerusalem to plunder the temple. This is narrated, 2 Maccabees 3. 4, &c. Contrast Zechariah 9. 8, "No oppressor shall pass through . . . any more." wltlilii few (layii . . . destroyed—after a reign of twelve years, which were "few" compared with the thirty-seven years of Antiochus' reign. Heliodorus, the instrument of Seleucus' sacrilege, was made by God the instrument of his punishment. Seeking tlie crown, in the absence at Rome of Seleucus' only son and heir, Demetrius, he poisoned Seleucus. But Antiochus Epiphanes, Seleucus' brother, by the help of Eumenes, king of Pergamos, succeeded to the throne, 175 b. c. neltlier in anger, nor In battle—not in a popular outbreak, nor in open battle. !J1. vile—Antiochus, called Epiphanes, i. e., the illustrious, for vindicating the claims of the royal line against Heliodorus, was nicknamed, by a play of sounds, Epi manes, i. e., the madman, clius, when checked at last at Alexandria, left Ptolemy Philometer at Memphis as king, pretending that his wliole object was to support Philometer's claims against the usurper Physcon. 36. they tliat feed of . . . his meat—tliose from whom he might naturally have looked for help, his intimates and dependants (Psalm 41. 9; John for liis mad freaks beneath the dignity of a king. He would carouse with the lowest of the people, bathe with them in the public baths, and foolishly jest and throw stones at passers-by [Polyb. 26. 10]. Hence, as also for his crafty supplanting of Demetrius, the rightful heir, from the tlirone, he is termed " vile.'' tlkey shall not give . . . kingdom ; hut . . . by llattcrles—the nation shall not, by a public act, confer the kingdom on him, but he shall obtain it by artifice, "flattering" Eumenes and Attains of Pergamos to help him, and, as he had seen candidates at Rome doing, canvassing the Syrian people high and low, one by one, with embraces [Livy, 41. 20]. 2!J. shall they be overflown . . . before him—Antiochus Epiphanes shall invade Egypt with overwhelming forces, prince of the covenant—Ptolemy Philometer, the son of Cleopatra, Antiochus' sister, who was joined in covenant with him. Ptolemy's guardians, whilst he was a boy. Bought to recover from Epiphanes Coelo-Syria and Pales-
13.18); his ministers and guardians, his army shall overflow—Philometer's army shall be dissipated as water. The phrase is used of overflowing numbers, usually In a victorious sense, but here in the sense ot defeat, the very numbers which ordinarily ensure victory, hastening tlie defeat through mismanagement, many shall fall down slain—(1 Maccabees 1. 18, " many fell wounded to death ".) Antiochus, when he might have slain all in the battle near Pelusium, rode around and ordered the enemy to be taken alive, the fruit of which policy was, he soon gained Pelusium and all Egypt [Diodobus Siculus, 26. 77]. 37. both . . hearts . . . to do mischief—each to the other, speak Ilea at one table—they shall, under the semblance of intimacy, at Memphis try to deceive one another (Notes, v. 3, 25). it shall not prosper—neither of them shall carry his point at this time, yet the end sliall be—" the end" of the contest between them Is reserved for "the time appointed" (v. 29, 30). 28. (1 Maccabees 1. 19, 20, &c.) against the holy covenant—on his way back to Syria, he attacked Jerusalem, the metropolis of Jehovah's covenant-people, slew 80,000, took 40,000 prisoners, and sold tine, which had been promised by Antiochus the Great as Cleopatra's dowry in marrying Ptolemy Epiphanes. Hence arose the war. Philometer's generals were vanquished, and Pelusium, the key of Egypt, taken by Antiochus, 171 B. c. as. Tregelles notes three divisions In the history of the "vile person," which is continued to the end of the chapter': (1.) His rise (v. 21, 22). (2.) The time from his making the covenant to the taking away of the daily sacrifice and setting up of the abomination of desolation (v. 2:j-31). (3.) His career of blasphemy, to his destruction {v. 32-45) ; the latter two periods answering to the "week" of years of his " covenant with many" (triz., in Israel) (ch. 9. 27), and the last being the closing half week of ch. 9. But the context so accurately agrees with the relations of Antiochus to Ptolemy that the primary referonce seems to be to the "league" between them. AntUypically, Antichrist's relations towards Israel are probably delineated. Cf. ch. 8. 11, 25, with v. 22 here, "prince of the covenant." work deceitfully—feigning friendship to young Ptolemy, as if he wished to order his kingdom for him, he took possession of Memphis and all Egypt ("the fattest places," u. 34) as far as Alexandria, with a small people—at first, to throw off suspicion, his forces were small. 84. peaceably lit., unexpectedly; under the guise of friendship he seized Ptolemy Philometer. he shall do that which his fathers have done his predeces.sors, kings of Syria, had always coveted Kgypt, but In vain: lie alone made himself master of It. BuUter among them . . . prey-among his followers (1 Maccabees I. 19). forecast his devices against . . . trongholds—he shall form a studied scheme for making himself master of the Egyptian fortresses. He gained
40,000 as slaves (2 Maccabees 5. 5-14). he shall do exploits —he shall et Tect his purpose. Guided by Menelaus, the high priest, he entered the sanctuary with blasphemies, took away the gold and silver vessels, sacrificed swine on the altar, and sprinkled broth of the flesh through the temple (2 Maccabees 5. 15-21). 30. At the time appointed —"the time" spoken of In v. 27. return—his second open Invasion of Egypt. Ptolemy Philometer, suspecting Antiochus' designs with Physcon, hired mercenaries from Greece. Whereupon Antiochus advanced with a fleet and an army, demanding the cession to him of Cyprus, Pelusium, and the country adjoining the Pelusiac mouth of the Nile. It shall not be as the former—not successful as the former expedition. Popilius Lcenas, the Roman ambassador, met him at Eleusis, four miles from Alexandria, and presented him the deci'ee of the senate; on Antiochus replying that he would consider what he was to do, Popilius (Jrew a line round him with a rod, and said, I must have a reply to give to the senate before you leave this circle. Antiochus submitted, and retired from Egypt; and his fleets withdrew from Cyprus, or as th« latter—that mentioned In v. 42, 43. fTREGELLES.] Or, making this the third expedition, the sense Is "not as the first or as the second" expeditions. [Piscator.] Rather "not as the former, so shall be this latter" expedition.
Leaaves ad Conflicts between the Kings. DANIEL XI, The Invanion of the RtmxaiM, [GROTtus.l 30. sliips of Clilttlm—the Roman ambassadors arriving in Macedunian Orecian vessels (see Note, Jerc'iniah 2. 10). Chiltim, properly Cyprian, so called from a I'lififiiiician colony in Cyprus; then the islands and coasts of the Mediterranean in general, grieved—humbled and dispirited througli fear of Rome. Indignation agninst tlie iioly covenant—indignant that meantime God's woisliip had been restored at Jerusalem, he gives vent to his wratli at the check given him by Rome, on the Jews, intelligence witl» tliem that forsake the . . . covenant viz., with the apostates in tlie nation (1 Maccabees 1. 11-15). Menelaus and other Jews instigated the king against their religion and country; learning from Greek philosophy that all religions are good enough to keej) the masses iu clieck. Tliese had cast' off circumcision and the religion of Jehovah for Greek customs. AnJochus, on his way home, sent Apollonius (167 b. c.) with Rome (the eagle standard, the bird of Jupiter, sacrificed to bj' Titus' .soldiers within the sacred precincts, at tU6 destruction of Jerusalem), of Mohammed, and of the final Antichrist, is foretold. 1 Maccabees 1. ryi, uses the very phrase, "the fifteentli day of the month Casleu, in the 145th year, they set up the abomination of desolation on the altar;" viz., an idol-altar and image of Jujiiter Olympius, erected upon Jeliovali's altar of burnt otterings. "Abomination is the common name for im idol in the Old Testament. The Roman emperor Adrian's erection of a temple to Jupiter Capitolinus where the temple of God had stood, 132 A. D. ; also the erection of the Mohammedan mosque of Omar in the same place (it is striking, Mohammedanism began to prevail in 610 a. d., oivly about three years of the time wlien Popery assumed the temporal power); and the idolatry of the Church of Rorne in the spiritual temple, and the final blasphemy of the personal Antichrist in tlie literal temple (2Thessalonians 2.), may all be antitypically referred to here under Antiochus the type, and the Old Testament Antichrist. 32. (1 Maccabees 1.5'2.) cornipt—seduce to apostasy, hy flatteries—promises of favour, people that . . . know their God—the Maccabees and their followers (1 Maccabees 1. 62, 63). 33. they that nnderstand—who know and keep the truth of God (Isaiah 11. 2). instruct many—in their duty to God and the law, not to apostatize, yet tliey shall fall—as Eleazar (2 Maccabees 6. 18, &c.). They shall be sorelj' persecuted, even to death (Hebrews 11. 35, 36, 37 ; 2 Maccabees 6., 7). Their enemies took advantage of the Sabbatli to slay them on the day when they would not 32,01K» to destroy Jerusalem, two years after its capture by himself. Ap'oUonius slew multitudes, dismantled and pillaged the city. They tlien, from a fortress which they built commanding the temple, fell on and slew the worshippers; so that the temple service was discontinued. Also, Autiochus decreed that all, on pain of death, should conform to the Greek religion, and the temple wa consecrated to Jupiter Olympius. Identifying himself with that god, with fanatical haughtiness he wished to make his own worship universal (1 Maccabees 1.41; 2 Maccabees
6. 7). This was the gravest peril which ever heretofore threatened revealed religion, the holy people, and the theocracy on earth, for none of the previous worldrulers had interfei-ed with the religious worship of the covenant people, when subject to them (ch. 4. 31-34 ; 6.27, fight. Tregelles thinks, from comparison with v. 35, It is the people who "fall," not those of understanding. But V. 35 makes the latter " fall," not an unmeaning repetition; in v. 33 they fall (die) by persecution; in r. 35 they
28; Ezra 1. 2, 4; 7. 12; Nehemiah 2. 18). Hence arose the need of such a forewarning of the covenant people as to him—so accurate, that Pokphyhy, the adyersary of revelafall (spiritually) for a time by their own weakness, flame —in caves, whitlier they had retired to keep the Sabbath. Antiochus caused some to be roasted alive (2 Maccabees 7. tion, saw it was hopeless to deny its correspondence with history, but argued from its accuracy that it must have been written subsequent to the event. But as Messianic events are foretold in Daniel, the Jews, the adversaries of Jesus, would never have forged the prophecies which confirm nis claims. The ninth chapter was to comfort the faitliiul Jews, in the midst of the "abominations" against " the covenant," with the prospect of Messiah who would " confirm the covenant." He would show by bringing salvation, and yet abolishing sacrifices, that the temple service which t hey so grieved after, was not absolutely necessary; thus the correspondence of phraseology would suggest comfort (cf. ch. 9. 27 with ch. 11. 30, 31). 31. arms
3-5). many days—rather, " certain days," as in ch. 8. 27. JoSEPHUS {Antiquities, 12. 7. 6, 7) tells us the persecutioa lasted for three years (1 Maccabees 1. 59 ; 4. 54 ; 2 Maccabees
10. 1-7). 34. a little help—the liberty obtained by the Maccabean heroes for the Jews was of but short duration. They soon fell under the Romans and Herodians, and ever since every attempt to free them from Gentile rule has only aggravated their sad lot. The period of the world-times (Gentile rule) is the period of depression of the theocracy, extending from the exile to the millennium. fRoos.] The more immediate reference seems to be, the forces of Mattathias and his five sons were originally few
—viz., of the human body; not weapons; human forces, they — Antiochus' hosts confederate with the apostate Israelites; these latter attain the climax of guilt, when they not only, as before, "forsake the covenant" (v. 30), but "do wickedly against" it (v. 32), turning complete heatliens. Here Antiochus' actings are described in language whicli reach beyond him the type, to Antichrist the antitype [Jeromk] (just as in Psalm 72. many things are said of .Solomon the type, which are only applicable (1 Maccabees 2). many sliall cleave to thein—as was the case under Judas Maccabeus, who was thus able successfully to resist Antiochus. witli flatteries—those who had deserted the Jewish cau.se in persecution, now, when success attended the Jewish arms, joined the Maccabean standard, e.g., Joseph, the son of Zecharias, Azurlas, &c.
(1 Maccabees 5.55-57 ; 2 Maccabees 12. 40; 13. 21). MaureB explains it, of those who through fear of the Maccabees' severity against apostates Joined them, though ready, to Clirist the Antitype); including perhaps Rome, Mohammed, and the final personal Antichrist. Sir Isaac Newton refers tlie rest of the chapter from this ver^-e to the Romans, translating, "after him arms (i. e., the Romans) shall stand up ;" at the very time that Antiochus left Egypt, the Romans conquered Macedon, thus finishing the reign of Daniel's third beast; so here the pi'ophet naturally proceeds to the fourth beast. Jerome's view is simpler; lor the narrative seems to continue the history of Antiochus, though with features only in type applicable to him, fully to Anticlirist. sanctuary of strength—not only naturally a place of strength, whence it held out to the last against the besiegers, but chiefly the spiritual stronghold of the covenant people (Psalfti 48. 1-.S, 12-14). Apollonius " polluted" it with altars to idols and sacriif It suited their purpose, to desert them (1 Maccabees
2.44; 3.58). 35. to try tliem—the design of af Hictlon. Image from metals tried with flre. to purge—even In the elect there are dregs which need to be purged out (1 Peter
1. 7). Hence they are allowed to fall for a time ; not finally (2 Chronicles 32. 31 ; Luke 22. 31). Image from wheat cleared of its chafT by the wind, make . . . white—image from cloth (Revelation 7. 9). to . . . time of . . . end—God will not suffer His people to be persecuted without limitation (1 Corinthians 10. 13). The godly are to wait patiently for "the end" of "the time" of trial; "for it Is (to last) yet for a time appointed" by God. 36. The wilful king here, though primarily Antiochus, is antitypically and mainly Antichrist, the seventli head of the seven-headed and tenhorned beast of Revelation 13., and the "beast" of Arnia geddon (Revelation 16. 13, 16; 19. 19). Some Identify him with the revived French empei-orshlp, the eighth head of the beast (Revelation 17. U), who Is to usurp the kingly, as the Pope has the priestly, dignity of Christ—the false Messiah of the Jews, who will " plant his tabeiuacle befices of swine's flesh, after having "taken away the dally 'bacriflce" (see Note, ch. 8. 11). place . . . abomination tlmt maketh desolate i.e., that pollutes the temple (ch.
8. 12, 13). Or rather, " the abomination of the desolator," Antioohus Epiphanes (1 Maccabees 1. 29, 37-49). Cf. ch.
9. 27, wherein the antilypical desolating abominatimi of t<46
77ie hvaswn of the Ilomans. DANIEL XII. The Ddiverance of IsrceL ing against Ptolemy, though he turned from bis course to wreak his wi'ath on the Jews, did not meddle with Kdom, Moab, and Aramou on the side of Judea. In 1 Maccabees
the sesis in the holy mountain," "exalting himself Above evfvy goU" (2 Thessaionians 2.4; Kevelalion 13.5, IS). This la«t clause only in part holds good of Autiochus;
4. Gl; 5. 3, <fec., it is stated that he used their help in crusljing the Jews, of whom thej' were the ancient enemies. Cf. Isaiah 11. 14, as to Israel's future retribution, just as the Maccabees made war ou them as the friends of Antiochus for though lie assumed Divine honours, identifying himself with Jupiter Olynipius, yet it was for that god he claimed them; still it applies to hira as the type, speak uiarvclloii tlilitgs against . . . God of gods—so ch. 7.
(1 Maccaliees 5). Antitypically, the Turks under Selim entered Jerusalem on their way to Egypt, and retain "the glorious land" of Palestine to this day. But they never could conquer the Arabs, who are akin to Edom, Moab, and Amnion (Genesis 10. 12). So in the case of the final Anti-
85, as to tlie " little horu," which seemingly identifies the two (cf. ch. 8. 2.5). Autiochus forbade the worship of Jehovali by a decree "marvellous" for its wickedness: thus lie was a type of Antichrist. Cf. ch. 7. 8, "a mouth speaking great things." Jiidlgiiation . . . accomplished God's visitation of wrath on the Jews for their sins (ch. 8. clirist. 43, 43. Egypt . . . Libyans . . . Etliiopiiins—the latter two, being the allies of the first, served under Antiochus when lie conquered Egypt. Antitypically, Egypt, though it held out long under the Mamelukes, in 1517 A. D. lU). tlia* . . . determined—(Ch. 9. 20, 27; 10.21.) 3T. NeitUer. . . regard . . . tlie desire of ivomem—(Cf. Ezekiel 24. 16, 18.) The wife, as the desire oS man's eyes, is the symbol fell under the Turks. Algiers, Tunis, and others parts of Africa, are still under them, at his steps—following him (Margin, Exodus 11. 8; Judges 4. 10). *4. tidings out of tlie east and out of tl»e nortli—Artaxias, king of Armenia, his vassal, had revolted in the north, and Arsaces, leader of the Parthians, in the east (1 Maccabees 3. 10, &c., 37 of the teuderest relations (2 Samuel 1. 26). Antiochus would st t at naught even their entreaties that he should cease from his attack on Jehovah's worship. [Polanus.] Maukek refers it to Antiochus' attack on the temple of the Syrian Venus, worshipped by women (1 Maccabees 6. 1, &e.; 2 Maccabees 1. 18). Newton refers it to Rome's " forbidding"to marry." Elliott rightly makes the an ti typical
Tacitcs, //. 5. 8). In 147 B. c. Aiitioclius went on the expedition against them, on tlie return from which he died, great fury—at the Jews, on account of their successes under Judas Maccabeus, whence he desired to repleiiisli his treasury with means to prosecute the war with them reterence be to Messiah. Jewish women desired to be motliers with a view to Him, the promised seed of the woman (Genesis 30. 23; Luke 1. 25. 2S). nor regard any god —(2 Thessaionians 2. 4.) 38. God of forces— probably Jupiter C\ipitolinus, to whom Antiochus began to erect a temple at' Antioch [LiVY, 41. 20]. Translate, " He shall also at Artaxias and Arsaces, and their respective followers. De BuKGH makes the " tidings" whicli rouse his fury, to be concerning the Jews' restoration : such may be the antitypical reference. 45. plant . . . between the seas—the Dead Sea and the Mediterranean, tabernacles of . . . palace—his jjalacelike militarjtents, such as Oriental princes travel witli. See Note, v. 40, as to the time of Antiochus' attack ontfudea, and his subsequent " end' at Tatjes, wliicli was caused by ckagrin both at hearing that his forces uuder'Lysias were overcome by tlie Jews, and at the failure of his expedition against the temple of Elymais (2 Maccabees 9. 5). holy mountain—Jerusalem and Mount Zion. The desolation of the sanctuary by Antiochus, and also the desecration of the consecrated ground round .lerusaiem by the idolatrous Roman ensigns, as also by the Mohammedan mosque, and, finally, by the last Antichrist, is referred to. So the last Antichrist is to sit upon "tlie mount of the congregation" (Isaiah 14. 13), but "shall be brought down to hell" (cf. Note, ch. 7. 26; 2 Thessaionians 2. 8). lionour the god o( fortresses on his basis," i. e., the base of the statue. Nevton translates, "And the god ' Mahuzzim' (guardians., i. e., saints adored as 'protectors'' in the Greek and Roman churches) shall he honour." honour wltli gold, &c.—cf. Revelation 17.4 as to Antiochus' antitype.
Antichrist. 39. Nbwtok translates, ''to the defenders of Mahitzzim (the monks and priests who uphold saint-worship), together with the strange god whom he shall acknowledge, he shall multiply honour." English Version is better: He shall do (exploits) in the most strong holds (i. e.. shall succeed against them) with a strange god (under the auspices of a god which he worshipped not before, viz., Jupiter Capitolinus, whose worship he Imported into his empire from Rome). Antiochus succeeded against Jerusalem, Sidon, Pelusiuni, Memphis, cause them—Antiochus "caused" his followers and Vie apostates "to rule over many" Jews, having ".divided their land" (Judea), "for gain" (t. e., as a reward for their compliance). 4:0. The difficulty of reconciling this with Antiochus' history is, no historian but Pokphyky mentions an expedition of CHAPTER XII. his into Egypt towards the close of his reign. This v. 40, therefore, may be a recapitulation summing up the facts of the first expedition to Egypt (B. C. 171, 170), in v. 22, 25; and 41, the former invasion of Judea, in v. 28; 42, 43, the second and third invasions of Bgypt (1G9 and 168 B. c.) in Ver. 1-13. Conclusion of the Vision (chs. 10.-12.) and Epilogue to the Book. Cf. v. 4, 13 ; as v. 6, 7 refer to ch.
7. 25, i. e., to the time of Anticlirist, so the subsequent v. 8-12 treat of the time of Antiochus (cf. v. 11 with ch. 11. 31), thus putting together in one summary view the two great periods of distress. The political resurrection of the Jews under the Maccabees is the starting-point of transition to the literal resurrection about to follow the destruction of Antichrist by Christ's coming in glory. The language passes here from the nearer to the more remote event, to which alone it is fully applicable, 1. at that time typi-
V. 2;J, 21, 29, 30. AUBEBLEN takes rather Porphyry's statement, that Antiochus, in the eleventh year of his leign (HJti, 165 B. c), invaded Egypt again, and took Palestine on his way. Tlie " tidings" («. 44) as to the revolt of tributary nations then led him to the East. Porphyry's statement that Antiochus starting from Egypt took Arad in Judah,iind devastated all Phoenicia, agrees with v. 45; then he turned to check Artaxias, king of Armenia. He died in the Persian town Tabes, 164 b. c, as both Polyblus and Pouphvby agree. Doubtless, antitypically, the cally, towards the close of Antiochus' reign ; antitypically, the time when Antichrist is to be destroyed at Christ's coming. Michael—tlie guardian angel of Israel ("thy people"), (ch. 10. 13). The transactions on earth af Tecting God's people have their correspondences in heaven, in the conflict between good and bad angels; so at the last great contest on earth which shall decide the ascendency of Christianity (Revelation 12.7-10). An archangel, not the Lord Jesus ; for he is distinguished from " the Lord'» in Jude 9. there shall be— rather, "it shall be." time of trouble, such as never was—partially applicable to final Antichrist, and its predecessor Mohammed, are intended, to whom the language may be more fully applicable than to Antiochus the type. The Saracen Arabs "of the south" " pushed at"' the Greek emperor Heraclius, and deprived him of Egypt and Syria. But the Turks of " the north" not merely ^usftcd at, but destroyed the Greek empire; therefore more is said of tliem than of the Saracens. Their "horsemen' arespecifled, being theirchief strength. Their standards still are horse tails. Their "ships," too, often gained the victory over Venice, the great naval power of Europe in thatday. Tliey "overflorwed" Western tlie time of Antiochus, who was the first subverter of the Jews' religion, and persecutor of its professors, which no other world-power had done. Fully applicable to the last times of Antichrist, and his persecutions of Israel restored to Palestine. Satan will be allowed to exercise an unhindered, unparalleled energy (Isaiah 26. 20, 21 ; Jere647
Ajtia, and then " passed over" into Europe, fixing their •eat of empire at Constantinople under Mohammed II. IKewtox.J 41. Antiochus, accoi-ding to PoKi-uyk y, march-
Tilt Deliverance of Israel. DANIEL XII. Daniel Informed of the Itmet, fulfilled. 5. A vision of two other angels, one on one side of the Hiddekel or Tigris, the other on the other 'Side, implying that on all sides angels attend to execute miah 30.7; Matthew 2-1. 21; cf. ch. 8. 24, 25 ; 11.36). thy people sUall be delivered—(Romans 11. 20.) The same Ueliveranee of Lsrael as in Zechariah 13. 8, 9/ " the third part . . . brought through the lire . . . relined as silver." The remnant in Israel spared, as not having joined in the Anticliristian blasphemy (Revelation 14.9,10); not to be conlounded with tliose who have confessed Clirist before His coming, " tlie remnant according to tlie election of grace" (Romans 11. 5), part of the Church of the first-born who will share His millennial reign in glorified bodies; the spared remnant (Isaiah 10. 21) will only know tlie Lord Jesus when they see Him, and when the spirit of grace and supplication is ioured out ou them. [Tkegel-
God's commands. The angel addressing Daniel had been over the river "from above" (v. 6, Muryin), 6. one— viz., of the two {v. 5). man ... In linen—wlio had spoken up to this point. God impelled the angel to ask in order to waken us out of our torpor, seeing that tlie very " arlgels desire to look into" tlie things afiectiug man's redemption (1 Peter 1. 12), as setting forth the glory of their Lord and ours (Ephesians 3. 10). How long ... to the end of these wonders—This question of the angel refers to the final dealings of God in general, Antichrist's overthrow, and the resurrection. Daniel's question (v. 8) refers to the more immediate future of his nation. [AuBEiiLEN.j 7. held up . . . right . . . unU . . . left hand—usually the riglit hand was held up in affirmation as an appeal to heaven to attest the truth (Deuteronomy 32. 40; Revelation 10. 5, 6). Here M.h hands are lifted up for tlie fuller confirmation, time, tlmeti, and a half—(See Note, ch. 7. 25.) Newton, referring this prophecy to the Eastern apostasy, Mohammedanism, remarks that the same period of three and a half years, or 1260 prophetic days, is assigned to it as the Western apostasy of the little horn (ch. 7. 25), and so, says Pkidkaux, Mohammed began to forge his imposture, retiring to hie cave, 606 a. d., the very year that Phocas made the grant to the bishop of Rome, whence he assumed the title. The Universal Pastor; Antichrist thus setting both his feeton Ciiristendom together, the one in the East, and the otlier in the West. Three and a half is the time of the worldpower, in whicii the earthly kingdoms rule over the heavenly. [Auberlen.J "Three and a half " represents the idea of spiritual trial; [besides this certain symbolical meaning, there is doubtless an accurate chronological meaning, which is as yet to us uncertain]: it is half of "seven," the complete number, so a semi-perfect state, one of probation. The holy city is trodden by the Gentiles fortytwo months (Revelation 11. 2), so the exercise of the power of the beast (Revelation 13. 5). The two witnesses preacU in sackcloth 1260 days, and remained unburied three days and a half: so the woman in tlie wilderness: also the same for a "time, times, and a lialf" (Revelation 11. 3, 9, liES.] wi-ittem In the hook— viz., of God's secret purpose, as destined for deliverance (Psalm 56. 8 ; 69. 28 ; Luke 10. 20
Revelation 20.15; 21.27). Metaphor from a muster-roll of citizens (Nehemiah 7. 5). 2. many . . . tliat slee]) " many J'roni among the sleepers . . . these shall be unto everlasting life; but those (the rest of the sleepers who do not awake at this time) shall be unto shame." [Tregel-
L,KS.] Not the general resurrection, but that of those who share in the first resurrection ; the rest of the dead being not to rise till the end of the thousand years (Revelation 20.3,5,6; cf. 1 Corinthians 15.23; 1 Thessalonians 4.16). Israel's national resurrection, and the fii'st resurrection of the elect Church, are similarly connected with the Lord's coming forth out of His place to punish the earth In Isaiah 26. 19, 21 ; 27. 6. Cf. Isaiah 25. 6-9. The Jewish commentators support Tregelles. Aubeelen thinks the sole purpose for which tlie resurrection is introduced in this verse is an incitement to faithful perseverance in the persecutions of Antio'chus ; and that there is no chronological connection between the time of trouble in v. 1 and the resurrection in v. 2; whence the phrase, "at that time," twice occurs in v. 1, but no fixing of time in u. 2, 3
2 Macoal)ees 7. 9, 11, 23, shows the fruit of this prophecy in animating the Maccabean mother and her sons to brave death, whilst confessing the resurrection in words like those here. Cf. Hebrews 11. 35. Kewton's view that " many" means all, is not so probable ; for Romans 5. 15, 19, wliich he quotes, is not in point, since tlie Oreek is " the many," i. e., all, but there is no article in the Ilcbreiv here. Here ouly in the Old Testament is "everlasting life" mentioned. 3. wise — (Proverbs 11.30.) Answering to "they that understand" (ch. U. 33, 35), the same Hebrew, "Maskiliin;" Israelites who, tliough in Jerusalem when wickedness is coming to a liead, are found intelligent witnesses against it. As thei they appeared worn out Willi persecutions (typically, of Antiochus ; antitypically, of Antichrist); so now in the resurrection they "shine as the brightness of the firmament." The design of past afflictions liere appears "to make them white" (Matthew
11; 12.6,14). i-'or/jz-^iio connects the Church with Israel, whose baitings in the wilderness were /ort^-<it'o (Numbers'
33. 1-58). The famine and drouglit on Israel in Elijali's days were for "three years and six mouths" (Luke 4. 25; James 5. 17); the same period as Autioclius' persecution: so tlie ministry of The Man of Sorrows, vvhicli ceased in the midst of a week (eh. 9. 27). [Wordsworth, Apocalypse.] scatter . . . holy people—"accomplished" here answers to " the consummation" (ch. 9. 27), viz., the " pouring out" of the last dregs of the curse on the " desolated" "iioly people." Israel'!? lowest humiliation (the utter "scattering of her power") is the precursor of her exaltation, as it leads her to seek her God and Messiah (Matthew
13. 43 ; Revelation 7. 9, 14). turn ... to rigliiteousuess— lit., justify, i. e., convert many to justification through Christ (James 5. 20). stars—(1 Corinthians 15. 41, 42.) *. gUnt up . . . seal the book—John, on the contrary, is told (Revelation 22. 10) not to seal his visions. Because Daniel's piophecy refers to a distant time, and is therefore obscure for the immediate future, whereas John's was to be speedily fulfilled (Revelation 1. 1, 3; 22. 6). Israel, to whom Daniel prophesied after the captivity, with premature zeal sought after signs of the predicted period: D.iniel's propliecy was designed to restrain this. The GmiWe Church, on thecontrary, for whom John wrote, needs to lie impressed with the shortness of the period, as
23. 39). 8. understood not—Daniel "understood" the main features of the vision as to Antioclius (ch. 10. 1, 14), but not as to the times. 1 Peter 1. 10-12 refers mainly to Daniel: for it is lie who foretells "thesufl'erings of Christ and the glory that should follow;" it is he who prophesies "not unto himself, but unto us ;" it is lie who "searched what, or what manner of time the Spirit of Christ in him did signify." 9. Daniel's desire of Iviiowing more is thus deferred " till the time of the end." John's Revelation In part reveals what here is veiled {Note, v. 4, and ch. 8. 20). 10. There is no need of a fuller explanation as to the ttnjc; it is, owing to its Gentile origin, apt to conform to the world, and to forget the coming of the Lord (cf. Matthew for when the predictions so far given shall liave come to pass, the godly shall be " purified" by the foretold trials, and shall understand that the end is .at hand, but the wicked shall not understand, and so shall rush on their own ruin (ch. 11. 33-35). [Mauker.] The "end" is prima-
25. 13, 19; Mark 13. 32-37; 2 Peter 3. 8, 12; Revelation 22. 20). inn to and fro— not referring to the modern rapidity of locomotion, as sonic think, nor to Christian missionaries going about to preach the gospel to the world at large [B A.RNKS1, whicli tlie context scarcely admits, but, whereas now but few care for this prophecy of God, "at the time of the end," i.e., near its fulfilment, "many shall run to and fro," J. c, scrutinize it, running through every page. rily, of Antiochus' persuasion; antitypically, the end of Antichrist's. It is the very clearness in the main whicn renders necessary the obscurity. The fulfilment of God s decree is not a mere arithmetical problem whicli the profane may understand liy arithmetical calculations, tut a hoiyenitfuuv to s-timulale to a faithful observance of Ood's
Cf. Habakkuk 2. 2 [Calvin]: it is thereby that " t/ic km)wle(lge (viz., of Go<rs purposes as revealed in prophecy) shall be increased." This is probably being now 618
Inh-oduction. HOSEA. Introdtlion. waning of the Turkish power, the successor to Greece In the empii'e of the East. Forty-five years more end lu ways, an.l to a diligent study of the history of God's people. [AUBKiiLEN.] To this Christ refers (Matthew 24. 15), "Whoso readeth, let him understand." 11. from . . .
1867, the end of " the times of the Gentiles." See Leviticus
26, 24, "seven times," i.e., 7 X 360, or 2520 years: 052 B.C. is the date of Judah's captivity, beginning under Manasseh; sari'ifice . . . taken away . . . abomination—(Ch. H. 31.) As lo this cpocli, which probably is prophetically germinant and luaniloUl; the profanation oftlxe temple by 2520 from this date end in 1868, thus nearly harmonizing witli the previous date, 1867. See Note, also ch. 8. 14. The seventh millenary of the world [Clinton] begins in 1862. Seven years to 1869 (the date of the second advent) constitute tlie reign of the personal Antichrist; in the last three and a half, the period of final tribulation, Enoch (or Antioehu.1 (in tlie month Ij'ar of the year 145 B. c, till the restoration of the worship by Judas Maccabeus on the tweutj-'fifth day of tlie ninth month (Chisleu) of 148
B. (., according to the Seleucid era, 1290 days; forty-flve daj s more elapsed before Antiochus' death in the month Shebat of 148 b. c, so ending the Jews' calamities [Mauelse Moses) and Elijah, the two witnesses, prophesy in sackcloth. This theory is very dubious (cf. Matthew 24.
EEiCj) ; 6.1/ Pagan Rome, after Christ's death ; by Mohammed ; by Anllchi-ist, the culmination of apostate Rome. The "abomination" must reach its climax (see Auberlen's
36; Acts 1. 7; 1 Thcssalonians 5. 2; 2 Peter 3. 10); still the event alone can tell whether the chronological coincidences of such theories are fortuitous, or solid data on which to fix the future times. Hales makes the periods translation, "summit," ch. 9. 27), and the measure of iniquity be full, before Messiah comes, tliousand two hundred and ninety days—a month beyond the " time, times, and a half" (v. 7). In ti. 12, forty-five days more are added, in all i;53o days. Tbegelles thinks jesus at his coming will deliver the Jews. An Interval elapses, during which their consciences are awakened to repentance and faith in Him. A second interval elapses in which Israel's outcasts are gathered, and then the united blessing takes place. These stages are marked by the 1260, 1290, 1335, begin with the Roman destruction of Jerusalem and end with the precursory dawn of the Reformation, the preaching of Wyclifle and Huss. 13. restin the grave (Job 3. 17 ; Isaiah 57. 2). He, like his people Israel, was to wait patiently and confidently for the blessing till God's time. He "received not the promise," but had to wait until the Christian elect saints should be brought in, at the first resurrection, that he and the other Old Testament saints " without us should not be made perfect" (Hebrews 11. 40). stand—implying justification unto life, as opposed to condemnation (Psalm 1. 5). thy lot—image from the aUotment of the earthly Canaan.
1260, 1290, and 1335 days. Cdmmino thinks the 1260 years begin when Justinian in 533 A. D. subjected the Eastern churches to John II., bishop of Rome; ending in 1792, when the code Napoleon was established and the Pope was dishonoured. 1290 reach to 1822, about tlie time of the HOSEA.
INTRODUCTION.
The first of the twelve minor prophets in the order of the canon (called "minor," not as less In point of Inspired
BZithority, bat simply in point of size). The twelve are first mentioned by Jesus, the son of Sirach (Ecclesiasticus 49.
10). St. Stephen, in Acts 7. 42 (in referring to Amos 5. 27), quotes them as forming one collective body of writings, " the boolc of the prophets." So Jehome, and Melito, the first Greelc father who has left us a catalogue of these books. The collection of the sacred books is by Jewish tradition attributed to tlie great synagogue of learned scribes formed by Ezra. Many think Nehemiah completed this collection by adding to the books already in the canon those of his own times. Malachi, the last in the series, probably aided him in determining with infallible authority what books were entitled to be ranljed in the Inspired canon. The chronological order differs from the canonical. Joel, about 810
B.C. ; Jonah, about 810 b.c, or, as ot\ievs, first, 862 B.C. ; Amos,.about 790 B.C. ; Hosea, about 784 B.C. Hosea, the contemporary of Isaiah, Micah, and Amos, seems to have entered on his proplietical office in tlie last years of Jeroboam (contemporary in part with Uzziah), and to have ended it In the beginning of Hezekiah's reign, 722 B.C., i.e., about iixty years in all, from 784 B.C. to 722 B.C. The prophets, however, were not uninterruptedly engaged in prophesying. Considerable intervals elapsed, though their office as divinely-commissioned public teachers was never wholly laid aside. The book of Hosea which we have constitutes only that portion of his public teachings which the Holy Spirit saw fit to preserve for the benefit of the Church. The cause of his being placed first of the twelve was, probably, the length the vivid earnestness, and patriotism of his prophecies, as well as their closer resemblance to those of the greater prophets. His style is abrupt, sententious, and unrounded; the connecting particles are few; there are changes of person, and anomalies of gender, number, and construction. His name means Salvation. He was son of Beeri, of the tribe of Issachar, born In Beth-shemesh. [Jerome.] His mention, in the inscription, of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah, is no proof that he belonged to Judah : for the prophets in Israel regarded its separation from Judah, Hvll as well as religious, as an apostasy from God, who promised the dominion of the theocracy to the line of David. Hence Elijah in Israel took twelve stones to represent Judah, as well as Israel (1 Kings 18. 31). Hence Hosea dates from Judah's kings, as well as from Jeroboam of Israel, though he belonged to Israel, with whose sins and fate his book is chiefly occupied. He, however, makes incidental references to Judah. His first prophecy foretells the overthrow of Jehu's house, fulfilled on the death of Jeroboam, Jehu's great-grandson (2 Kings 15. 12), in Zachariah, Jeroboam's son, the fourth and last from Jehu, conspired against by Shallum. This first prediction was doubtless in Jeroboam's life, as Zachariah, his son, was only suffered to reign six months ; thus the inscription is verified that " the word of the Lord came unto hira in the days of Jeroboam." Again, in ch. 10. 14, Shalmaneser's expedition against Israel Is alluded to as past, i. e., the first inroad against King Hoshea, who began to reign In the twelfth year of Ahaz; BO that as Ahaz's whole reign was sixteen years, the prophecy seems to have been given about the beginning of Hezekiah's reign. Thus the inscription is confirmed that the exercise of his prophetical functions was of such a protracted duration.
Hosea 'ch. II. 1) is quoted by Matthew 2. 15; also ch. 6.8 by Matthew 9. 13; 12. 7; cf. Romans 9. 25, 28, quoting ch. I.IO*
2. 1, 23; 1 Coiinlhians 15.55, quoting ch. 13. 14; 1 Peter 2. 10, quoting ch. 1. 9, 10; 2.23. Messianic references are not frequent; but the predictions of the future conversion of Israel to the Lord their God, and David their king, and of the Thf Spiritual Whoredom of Israel, HOSEA I, II. The Idolatry of the People. fulfilment of the promise to Abraham that his spiritual seed should be as the sand of the sea (ch. 1. 10; 3. 5), clearly refer to the New Testament dispensation.
The first and third chapters are in prose, the rest of the book is rhythmical.
CHAPTER I. famous as a warrior (2 Kings 14.25). Yet it was not their warlike power Jehovah would save Judah (1 Samuel 17.47; Psalm 20.7). The deliverance of Jerusalem from Sennacherib (2 Kings 19.35), and the restoration from Babylon, are herein predicted. 8. weaned—said to complete the symbolical picture, not having any special signification as to Israel. [Henderson.] Israel was bereft of all the privileges which were as needful to them as milk is to infant's (cf. Psalm 131.2; 1 Peter 2.2). [Vatablus.] Israel was not suddenly, but gradually cast otT; God bore with them with long-suffering, until they were incurable. [Calvin.] But as it is not God, but Gomer who weans Loruhamali, the weaning may Imply the lust of Gomer, who was hardl3' weaned when she is again pregnant. [Manger.] 9. L.o-amml—once "my people," but henceforth not so (Ezekiel 16. 8). The intervals between the marriage and the successive births of the three children, imply that three successive generations are intended. Jezreel, the first child, represents the dynasty of Jeroboam I. and his successors, ending with Jehu's shedding tlie blood of Jeroboam's line in Jezreel; it was there that Jezebel was slain, in vengeance for Naboth's blood shed in the same Jezreel (1 Kings 16. 1; 2 Kings 9. 21, 30). The scenes of Jezreel were to be enacted over again on Jehu's degenerate race. At Jezreel Assyria routed Israel. [Jerome.] The child's name associates past sins, intermediate punishments, and final overthrow. Lo-ruhamah (JVot pitied), the second child, is a daughter, representing the effeminate period which followed the overthrow of the first dynasty, wlien Israel was at once abject and impious. Lo-ammi
Ver. 1-11. Inscription. Spiritual whoredom of Israel set t'ortli by symbolical acts ; Gomer taken to wife at God's cojiimand: Jezreel, Lo-ruhamah, and Lo-ammi, the children. Yet a piomise of Judah and Israel's restoration. 1. fee Iiitroduciion. Jeroboam—the second ; who died in the filleenth year of Uzziah's forty-one years' reign. From his time forth all Israel's kings worsiiipped false gods: Zaehariah (2 Kings 15. 9), Menahem (2 Kings 15. 18), Pekahiah (2 Kings 15. 24), Pekah (2 Kings 15. 28), Hoshea (2 Kings
17.2). As Israel was most flourisliing externally under Jeroboam II., wlio recovered the possessions seized on by Syria, Hosea's propliecy of its downfall at that time. was the more striking the less it could have been foreseen by mere human sagacity. Jonah the prophet had promised success to Jeroboam II. from God, not for the king's merit, but from God's mercy to Israel; so the coast of Israel was restored by Jeroboam II. from the entering of Hamath to tlie sea of the plain (2 Kings 14. 23-27). 2. beginning—not of tlie prophet's predictions generally, but of tliose spoken by Hosea. take . . . wife of whoredoms —not externally acted, but internally and in vision, as a pictorial illustration of Israel's unfaithfulness. [HengSTENBERG.] Of. Ezeklel 16. 8, 15, &c. Besides the loathsomeness of such a marriage, if an external act, it would require years lor the birth of three children, which would weaken the symbol (cf. Ezekiel 4. 4). Henderson objects that lliere is no hint of the transaction being fictitious: Gomer fell into lewdness after her union with Hosea, not before; for thus only she was a fit symbol of Israel, who lap.sed into spiritual whoredom after the marriage contract witli God on Sinai, and made even before at the call of the patriarchs of Israel. Gomer is called "a wife of wlioredoms," anticipatively. children ofwhoredoms The kingdom collectively is viewed as a mother ; the individual subjects of it are spoten of as her children. "Take" being applied to both Implies that they refer to the same thing viewed under diflerent aspects. Tlie "children" were not the prophet's own, but born of adul-
my people), the third child, a son, represents the vigorous dynasty (2 Kings 14.25) of Jeroboam II.; but, as prosperity did not bring with it revived piety, they were still not God's people. 10. Literally fulfilled in part at the return from Babylon, In which many Israelites joined with Judah. Spiritually, the believing seed of Jacob or Israel, Gentiles as well as Jews, numerous " as the sand" (Genesis 32.12); the Gentiles, once not God's people, becoming His "sons" (John 1.12; Romans 9. 2.5, 26; 1 Peter
2. 10; 1 John 3. 1). To be fulfilled In Its literal fulness hereafter in Israel's restoration (Romans 11.26). the living God—opposed to their dead idols. 11. .Tndah . . . Isi-ael tery, and presented to him as his. [Kitto, Biblical Cyclopaedia.] Rather, "children of whoredoms" means that the children, like their mother, fell Into spiritual fornication. (Jf. " bare him a son" (see ch. 2. 4, 5). Being children of a spiritual whore, they naturally fell Into her whorish ways. 3. Gomer . . . daughter of Diblalm—symbolical names; lit., ''Completion, daughter of grape-cakes;" the dual expressing the double layers in which these dainties were baked. So, one comjyletely given up to sensuality. Maurer explains "Gomer" as lit., "a burning coal."
. . . together—(Isaiah 11.12, 13; Jeremiah 3.18; Ezekiel
34.23 ; 37.16-24.) one head—Zerubbabel typically; Christ antitypically, under whom alone Israel and Judah are joined, the "Head" of the Church (Ephesians 1. 22; 5.23), and of the hereafter united kingdom of Judah and Israel (Jeremiah 31. 5, 6; Ezekiel 34.23). Though "appointed" by the Father (Psalm 2. 6), Christ is in another sense "appointed" as their Head by His people, when they accept and embrace Him as such, out of the land—of the Gen-
Cf. Proverbs 6.27, 29, as to an adulteress; Job 31.9, 12. 4. Jeireel— i. e., God will scatter (cf. Zechariah 10. 9). It was the royal city of Ahab and his successors. In the tribe of Issachar. Here Jehu exercised his greatest cruelties (2 Kings 9. 16, 25, 33; 10. 11, 14, 17). There is in the name an allusion to "Israel" by a play of letters and sounds. 5. bow—the prowess (Jeremiah 49.35; cf. Genetiles among whom they sojourn, the day of .Tezreel "the day of one" is the time of God's special visitation of him, either in wrath or in mercy. Here " Jezreel" is in a different sense from that In v. 4, "God will sow," not "God will scatter;" they shall be the seed of God, planted by God again in their own land (Jeremiah 24.6; 81.28; 32. sis 49. 24). valley of Jexreel—afterwards called Esdraelon, extending ten miles in breadth, and in length from Jordan to the Mediterranean near Mount Carmel, the great batlle-tield of Palestine (Judges 6.33; 1 Samuel 29.1). 6. Jo-mhamah i. e.. Not an object of mercy or gracious favour, take . . . away—Israel, as a kingdom, was never restored from Assyria, as Judah was from Babylon after seventy years. Maurer translates according to the primary iiieani iig, " No more will I have mercy on the house of Israel, so as to pardon l\ien\." 7, Judah is only incidenlally mentioned to form a contrast to Israel, by the 41 ; Amos 9. 15). CHAPTEE II.
Ver. 1-23. Application of the symbols in chap. i.
Israel's spiritual fornication, and her threatened punishment : yet a promise 6f God's restored favour, when chastisements have produced their designed effect. 1. Say. . . unto . . . brethren, Amml, &c.—i.e.. When the prediction (ch. 1. 11) shall be accomplished, tlien ye will call one another, as brothers and sisters in tlie family of God, Ammi and Buhamah. 3. Plead—Expostulate, mother —i.e.,t\\ena.Uo-a collectively. The address is to "her children," i. e., to the individual citizens of tlie state (cf. Isaiah lioi'd lln-lr God—niore emphatic than "by myself;" by lliat Jehovali (me) whom they worship as their God, whereas ye despise Him. not . . . by bow—on whicli ye Israelites rely (v. 5, " the bow of Israel"); Jeroboam II. was 50.1). for she Is not my wife—she has deprived herself of her high privilege by spiritual adultery, out of her God's Judgments against the People, HOSEA II. His Promises of Reconciliuiion u-ilh Ihitn
" from her face." Her very countenance unblushingly betrayed her lust, as did also her exposed "broasts." 3. set Iier as In the day . . . bom—(Ezekiel
As the " therefore" (v. 9) expresses Israel's punisliment as the consequence of Israel's guilt, so "" therefore" here, as in V. 6, expresses, that when that punisliment lias effected its designed end, tlie hedging up her way witli tliorns, so that she returns to God, her first love, the consequence in God's wondrous grace is, He "speaks comlorlably" (lit., speaks to her heart ; cf. Judges 19. 3; Ruth 2. 13). So obstinate she is, that God has to " allure her," i. e., so to temper judgment with unlooked-for grace as to win her' to His ways. For this purpose it was necessary to " bring her into the wilderness" {i.e., into temporal want and trials)
1(5. 4 ; 2;^. 25, 2(i, 28, 29.) The day of her political "birth" was wlien God delivered her from the bondage of Egypt, and set up the tlieocracy. make Uer as a wilderness—(Jeremiah 6.8; Zephan'.ah 2.13.) Translate, "make her as the vilderness," , y.<at in wiiich she passed forty years on ler way to her goodly possession of Canaan. With this agrees the mention of " thirst" (cf. Jeremiah 2. 6). 4. Uer cliiidren—not even her individual members shall escape the doom of tlie nation collectively, for they are individufirst, to make her sin liateful to her by its bitter fruits, and God's subsequent grace the more precious to her by all.v" guilt.v. 5. I will go after—the Hebrew expresses a tetlted dftermination. lovers—tlie idols whicli Israel fancied to be the givers of all their goods, whereas God gave the contrast of the "wilderness." Jekomb makes the " bringing into the wilderness" to be ratlier a deliverance from her enemies, iust as ancient Israel was brought into the wilderness from the bondage of Egypt; to this tlie phrase here alludes (cf. v. 15). The wilderness sojourn, however, is not literal, but moral: whilst still in the land of their enemies locally, by the discipline of the trial rendering the word of God sweet to them, they are to be brought morally into the wilderness state, i. e., into a state of preparedness for returning to tlieir temporal and spiritual privileges in tlieir own land; just as the literal wilderness prepared tlieir fathers for Canaan: thus the bringing of them into the wilderness state is virtually a deliverance from their enemies. 15. from thence—returning from the wilderness. God gives Israel a fresh grant of Canaan, which she had forfeited; so of her vineyards, &c. (v. 9, 12). Achor—i. e.. Trouble. As formerly Israel, -after all these goods (d. 8-13 ; cf. Jeremiah 44. 17-19). bread and . . . water—tlie necm'ariei of life in food, wool . . . flax —clotliiiig. oil . . . drink—perfumed unguents and palatable drinlcs; the luxuries of Hebrew life. 6, 7. tUorns. . . wall—(Job 19.8; Lamentations 3. 7,9.) The hindrances wliicli the captivity interposed between Israel and her idols. As slie attributes all her temporal blessings to idols, I will reduce lier to straits in wliich, when slie in vain has sought help from false gods, she will at last seek me as her only God and Husband, as at tlie first (Isaiah
54.5; Jeremiali 3.14; Ezekiel 16.8). tbeu—before Israel's apostasy, under Jeroboam. The way of duty is hedged aborU with thorns; it is the way of sin that is hedged up with thorns. Crosses in an evil course are God's hedges to turn us from it. Restraining grace and restraining providences (even sicknesses and trials) are great blessings wlien they stop us in a course of sin. Cf. Luke 15. tlieir tedious journey through tlie wilderness, met with the trouble resulting from Achan's crime in this valley, on the very threshold of Canaan, and yet that trouble was presently turned into joy at the great victory at Ai, which threw all Canaan into their hands (Joshua 7., 8.); so the very trouble of Israel's wilderness state will be the "door of hope" opening to better days. The valley of Aclior, near Jericho, was specially fruitful (Isaiah 65. 10) ; so "trouble" and "hope" are rightly blended in connectiou with it. sing , , . as , . , -ivhen she came . . . out of . .
14-18, "I will arise, and go to my father," so here, "I will go, and return," &c. ; crosses inboth cases being sanctified to produce tliis effect. 8. slie did not know that I not the idols, as she thought: the "lovers" alluded to in V. 5. wliicli tUey prepared for Baal— i. e., of which they made images of Baal, or at least the plate-covering of them (ch. 8. 4). Baal was the Pliffinician sun-god : answering to tlie female #.?tarte, the moon-goddess. The name of the Egypt—it sliall be a second exodus song, such as Israel sung after the deliverance at the Red Sea (Exodus 15.; cf. Isaiah 11. 15, 16); and "the song of Moses" (Revelation 15.
Idol is IVcind in the Phoenician Hannibal, Hasdrubal. Israel borrowed it from the Tyrians. 9. my corn . . . my wool . . . my flax—in contrast to "nj bread . . . niwool
2, 3) sung by tliose who through the Lamb overcome the beast, and so stand on tiie sea of glass mingled with fire, emblems of fiery trial, such as that of Israel at the Red Sea. 16. Ishi . . . nomore Baall " my Husband . . . no more my Lord." Affection is the prominent idea in " Husband ;" rule, in "Lord."' The cliief reason for the substitution of Husband for Lord appears next verse, viz., Baali, . . . Oil/ flax," &c. (ti. 5). Cf. also i). 21-23, on God as the great First Cause giving these through secondary instruments In nature. " Return, and take away," is equivalent to, " I will take back again," viz., by sending storms, locusts, Assyrian enemies, &c. "Therefore," i. e., because slie did not acknowledge me as the Giver, in the time tliereof—in the harvest-time. 10. lewdness — rather, "the shame of lier nakedness:" laying aside the tigvire, " I will expose her in her state, bcre/l of every necessary, before her lovers,"' i. e., the idols (personified, as if tliey could tlie Hebrew for my Lord, liad been perverted to express the images of Baal, whose name ought not to be taken on their lips (Exodus 23. 13; Zechariah 13. 2). 17. Baalim see), who, nevertheless, can give her no help. " Discover" f)iM?-aZ, -expressing the various images of Baal, which, according to tlie places of their erection, received various names, Baal-gad, Baal-ammon, &c. 18. for tliem — for their benefit, covenant . . . with the beasts — not to hurt them (Job 5. 23). They shall fulfil the original law of their creation by becoming subject to man, when man is appropriate to stripping off the self-flatteries of her hypocrisy. 11. Ixer feast-days—of Jeroboam's appointment, distinct from the Mosaic (1 Kings 12. 32). However, most of the Mosaic feasts, " new moons" and " sabbaths" to Jehovah remained, but to degenerate Israel worship was a weariness; they cared only for the carnal indulgence on them (Amos 8. 5). 13. my rewards—my hire as a harlot (Isaiah 23. 17, 18). lovers— idols, destroy . . . vines . . . make . . . forest—(Isaiah 5, 6; 7. 23, 24.) Fulfulfils the law of his being by being subject to God. To be realized fully in millennial times (Isaiah 11. 6-9). break tlie bow. . . oiit of the earth—rather, " out of the ipirtd i. e., 1 will break and remove war out of the earth (Psalm
46. 9); and "out of the land" of Israel first (Isaiah 2. 4; Ezekiel 39. 9, 10; Zechariah 9. 9, 10). lie down—a reclining posture is the usual one with Orientals when not in action, safely — (Jeremiah 23. 6.) 19, 30. "Betroth" is thrice repeated, implying the intense love of God to His people; at\d perhaps, also, the three Persons of the Triune God, severally engaging to make good the betrothal. Tlie marriage covenant will be as it were renewed from the beginning, on a different footing; not for a time only, as before, through the apostasy of the people, but " forever" through the grace of God writing the law on their hearts by the Spirit of Messiah (Jeremiah 31. 31-37). righteousness . . Judgmentin rectitude and truth, loving-klndnesa, &c.—hereby God assures Israel, who might doubt the posfilled in the overthrow of Israel by A.ssyria (ch. 9. 4, 5). 13. days of Baalim—the days consecrated to the Baals, or various images of Baal in different cities, whence the names Baal-gad, Baal-hermon, &c. decked Iierself with earrings—rather, nose-rings (Isaiah 3. 21 ; Margin, Ezekiel
16. 12), with which harlots decked themselves to attract admirers: answering to tlie ornaments in which the Israelites declted themselves on the idols' feasts, forgat me— worse than the nations which had never known God. Israel wilfully apostatized from Jehovah, wliom she had known. 14. Therefore— rather, Nevertheless. [Henl>ER3&».] English Version gives a more lovely Idea of God. Th.1t which would provoke all others to unappeasable wrath, Israel's perversity and consequent punishment, is niade a reason why God should at last have mercy on her.
Blbllity of their restoration to His favour; low, sunk, and /sracCs Condition in Iheir Dispersion. HOSEA III, IV. GcxTs Jvdymenls Denounced upon them. wrought pieces which hung down, the one in front over Ine breast, tlie other on tlie back, to the middle of the thigh ; joined on the shoulders by golden clasps set in onyx stones with the names of tlie twelve tribes, and fastened round the waist by a girdle (Exodus 28. 6-12). The common ephod worn by the lower priests, Levites, and any person performing sacred rites, was of linen (2 Samuel 6, 14;. 1 Chronicles 15.27). In the breast were the Urim and Thummim by whicli God gave responses to the Hebrews. The latter was one of tlie five things which the second temple wanted, and which the first had. It, as representing the divinely-constituted priesthood, is opposed to the idolatrous "teraphim," as "sacrifice" (to Jehovah) is to " an (idolatrous) image." "Abide" answers to " thou Shalt abide for me" {v. 3). Abide in solitary isolation, as a separated wife. The teraphim were tutelary household gods, in the shape of human busts, cut off at the waist (as the root of the Hebrew word Implies) [Maurer], (Genesis 31. 19, 30-35). They were supposed to give responses to consulters (2 Kings 23. 24 ; Margin, Ezekiel 21. nnwortliy as thou art. I will restore thee from a regard to my own " loving-kiudiiess," not thy merits. 'ZO. faitlifulucss—to my new covunautof grace with thee ^.^ Thessaloiiians 5. 24; Hebrews 10. 23). ai. In that day—of grace to Israel, lieavens . . . hear the earth—personification. However many l)e the intermediate instruments, God is tlie Great First Cause of all nature's phenomena. God had threatened (v. 9) He would take bach His coi-n, His wine, &o. Here, on the contrary, God promises to hearken to the skies, as it were, supplicating Him to fill them with rain to pour on the earth; and that the skies again would hearken to the earth begging for A supply of the rain it requires ; and again, that the earth would hearken to the corn, wine, and oil, begging it to bring them forth; and these again would hear Jezreel, i. e., would fulfil Israel's prayers for a supply of them. Israel is now no longer "Jezreel" in the sense, God will scattek (ch. 1. 4), but in the ncnse," God will plant " (oh. 1. 11). 33. 1 will sow her —referring to the meaning of Jezreel (v. 22).
CHAPTER III.
21 ; Zechariah 10. 2). Saul's daughter, Mlchal, putting one In a bed, as if it were David, proves the shape to have been that of a man. 5. Afterward-After the long period
Ver. 1-^. Israel's Condition in their present Dispersion, SUBSEQUENT TO THEIR RETURN FROM BABYLON, SYMBOLIZED. The prophet Is to take back his wife, though unfaithful, as foretold, ch. 1. 2. He purchases her from her paramour, stipulating she should wait for a long period before she should be restored to her conjugal rights. So Israel is to live for a long period without her ancient rites of religion, and yet be free from idolatry; then at last she shall acknowledge Messiah, and know Jehovah's goodness restored to her. 1. Go yet— "Go.
(" many days," v. 4) has elapsed, return-from their idols to "their God,'' from yhom they had wandered. David tlieir king—Israel had forsaken the worship of Jehovah at the same time that they forsook their allegiance to David's line. Their repentance towards God is therefore to be accompanied by their return to the latter. So Judah and Israel shall be one, and under "one head," as is also foretold, ch. 1. 11. That representative and antitype of David Is Messiah. "David" means The Beloved. Cf. as afltain," referring to ch, 1. 2. [Henderson.] a woman purposely indefinite, for thy wife, to express the separation In which Hosea had lived from Gomer for her unfaithfulness, beloved of her friend—used for " her hmband," on account of the estrangement between them. She was .to Messiah, Matthew 3.17; Ephesians 1.6. Messiah is called David (Isaiah 5.5. 3, 4 ; Jeremiah 30. 9; Ezekiel 34. 23, 24; 37.24, 25). fear the Lord and his goodness— !. e. tremblingly flee to the Lord, to escape from the wrath to come; and " to His goodness," as manifested in Messiah, which attracts them to Him (Jeremiah 31. 12). The " fear" still beloved of her husband, though an adulteress; just as God still loved Israel, though idolatrous (Jeremiah is not that which " hath torment" (1 John 4. 18), but reverence inspired by His goodness realized in the soul (Psalm
3. 20). Hosea Is told, not as in ch. 1. 2, "take a wife," but "love" her, i.e., renew thy conjugal kindness to her. who look to other gods i. e., have done so heretofore, but henceforth (from the return from Babylon) shall do so no more (v. i). flagons of wine—rather, pressed cakes
130. 4). tlie latter days—those Of Messiah. [Kimchl]
CHAPTER IV.
Ver. 1-19. Henceforth the Prophet Speaks Plainlt and without Symbol, in Terse, Sententious Propositions. In this chapter he reproves the people and priests for their sins in the interregnum which followed Jeroboam's death; hence there is no mention of the king or his family; and in v. 2 bloodshed and other evils usual in a civil war are specified. 1. Israel—the ten tribes, controversy—judicial ground of complaint (Isaiah 1. 18; Jeremiah 25. 31; Micah 6. 2). no . . . knowledge of Ood —exhibited in practice (Jeremiah 22.- l(i). 3. they break out—bursting through every restraint, blood tonelieth blood— bloods. One act of bloodshed follows another without any interval between (see 2 Kings 15. 8-16, 25; Micah 7.2). 3. land . . . langnish—(Isaiah 19. 8; 24.4; Joel 1. 10, 12.) sea—including all bodies of water, as pools and even rivers (Note, Isaiah 19. 5). A general drought, the greatest calamity in the East, is threatened. 4. let no man . . . reprove—Great as is the sin of Israel, it is hopeless to reprove them; for their presumptuous guilt of dried grapes; such as were offered to Idols (Jeremiah 7.
18). [Maurbr.] 3. I bought her—The price paid is too small to be a probable dowry wherewith to buy a wife from her parents ; but it is just half the price of a female slave, in money, the rest of the price being made up in grain (Exodus 21. 32). Hosea pays this for the redemption of his wife, who has become the slave of her paramour. The price being half grain was because the latter was the allowance of food for the slave, and of the coarsest kind, not wheat, but barley. Israel, as commilling sin, was the slave of sin (John 8. 34 ; Romans 6. 16-20 ; 2 Peter 2. 19). The low price expresses Israel's worihlessness. 3. abide for me —separate from intercourse with any other man, and remaining for me who have redeemed thee(cf. Deuteronomy
21. 13). so will I also be for thee remain for thee, not taking any other consort. As Israel should long remain wittiout serving other gods, yet separate from Jehovah; 60 Jehovah on His part, in this long period of estrangement, would form no marriage covenant with any other people (cf. V. 4). He would not immediately receive her to marriage privileges, but would test her repentance and discipline her by the long probation; still the marriage covenant would hold good, she was to be kept separated is as great as that of one who refuses to obey the priest when giving judgment in the name of Jehovah, and who therefore is to be put to death (Deuteronomy 17. 12). They rush on their own destruction as wilfully as such a one. thy people—the ten tribes of Israel ; distinct from Judah for but a time, not divorced (Isaiah 50. 1); in God's good time she shall be restored. 4. The long period here foretold was to be one in which Israel should have no civil (v. 1). 5. fall in the day—in broad daylight, a time when an attack would not be expected {Notes, Jeremiah 0. 4, 5; polity, king, or prince, no sacrifice to Jehovah, and yet no
15. 8). in . . . night—no time, night or day, shall be free from the slaughter of individuals of the people, as .well as of the false prophets, tliy mother-the Israelitish state, of which the citizens are the children (ch. 2. 2). 0. lack of knowledge—" of God" {v. 1), i. e., lack of piety. Their Ignorance was wilful, as the epitliet, "my people," im-
Idol, or false god, no ephod, nor teraphim. Exactly deBcribing their state for the last eighteen centuries, separate from Idols, yet without any legal sacrifice to Jehovah, whom they profess to worship, and without being acknowledged by Him as His Church. So Kimchi, a Jew, explains It. The ephod was worn by the high priest above the tunic aud robe. It consisted of two finely 652 plies; they ought to have known, having the opportunity, as the people of God. tliou—O priest, so called, Ood's Judgments n(/ainsi Israel. HOSEA V. An Exhortation to Judah to Repent, Though Israel's ten tribes Indulge in spiritual harlotry, at least thou, Judah, who hast the legal priesthood, andthe temple rites, and Jerusalem, do not follow her bad example. Gllgal—situated between Jordan and Jericho on the confines of Samaria; once a holy place to Jehovah (Joshua 5. 10-15; 1 Samuel 10.8; 15.21); afterwards desecrated by idolworship (ch. 9. 15; 12.11; Amos 4. 4; 5.5; cf. Judges 3. 19, Margin). Bctli-aven i. e., the house of vanity or idols: a name substituted In contempt for Beth-el, i/te house of God; once sacred to Jehovah (Genesis 28. 17, 19; Not regularly constituted, but still bearing the name, whilst eonfouiniiiig the worship of Jehovah and of the calvt's'in Beth-el (1 Kings 12. 29, 81). I will . . . forget thy children—not only those wlio then were alive should be deprived of tlie priestliood, but their children who, In the ordinarjcourse, would have succeeded them, should be set aside. 7. As they were increased— in numbers »Dd power. Cf. r. 6, " thy cliildren," to which their "increase" in nitmhera j-efers. so they sinned—(Cf. ch. 10. 1 and 13. 6.) will I change their glory into shame i.e., I will strip them of all they uow ylory in (their numbers and power), and give them s/iame instead. A just retribution: as Ihey changed their glory into shame, by idolatry (Psalm 106. 20; Jeremiah 2. U ; Romans 1.23; Philippians
35. 7), but made by Jeroboam the seat of the worship of the calves (1 Kings 12. 28-33; 13. 1; Jeremiah 48. 13; Amos
3. 14; 7. 13). " Go up " refers to the fact that Bet!i-el was on a hill (Joshua 16. 1). nor swear, The Lord llveth This formula of oath was appointed by God Himself (Deuteronomy 6. 13; 10. 20; Jeremiah 4. 2); it is therefore here forbidden not absolutely, but in conjunction with idolatry and falsehood (Isaiah 48.1; Ezekiel 20. 39 ; Zephaniali 1.5). 16. backsliding—ZmniJate, "Israel Is refractory, as a refractory heifer," viz., one that throws the yoke oflT her neck. Israel had represented God under the form of "calves" (1 Kings 12. 28); but it Is she herself who is one. lamb in a large place—not in a good sense, as Isaiah 30.
3. Ij). 8. eat . . . sin of niy people i. e., the sin offerings (Leviticus 6. 26; 111. 17). The priests greedily devoured them, set their heart on tltelr Iniquity — lit., lift up the animal soul io, i. e., lust after, or strongly desire. Cf. Margin, Deuteronomy 21.15; Psalm 21. 4 ; Jeremiah 22.
27. The priests set their own hearts on the iniquity of the people, instead of trying to suppress it. For the more the people sinned I he more sacrltlcial victims In atonement for sin tlie priests gained. 9. like people, like priests—they are one in guilt, therefore they shall be one in punishment (Isaiah 21. 2). reward them
23. Here there is irony : lambs like a large pasture; but it is not so safe for them as a small one, duly fenced from wild beasts. God will " feed " them, but it shall be with the " rod " (Micah 7. 14). It shall be no longer in the narrow territory of Israel, but " in a large place," viz., they shall be scattered in exile over the wide realm of Assyria, a prey to their foes, as lambs, which are timid, gregarious, and not solitary, are a prey when scattered asunder to wild beasts. 17. Gphraim—the ten tribes. Judah was at this time not so given to Idolatry as afterwards. Joined to itlols—closely and voluntarily ; identifying themselves with them as a whoremonger becomes one flesh with the harlot (Numbers 25. 3; 1 Corinthians 6. 16, tlielr doings—in homely phrase, "pay them back In their own coin" (Proverbs 1. 31). 10. eat, and not have enough—just reti ibution on those who "eat up (greedily) the sin of my people" (v.S; Micah 6.14; Haggai 1.6). whoredom, and . . . not increase lit., break forth: used of giving birth to children {(Jrenesis 2tJ. 11, Margin; cf. Genesis 38. 2!)). Not oulj' their wives, but their concubines, shall be barren. To be childless was considered a great calamitj' among the Jews. 11. A moral truth applicable to all times. The special reference here is to the licentious orgies connected with the Syrian worship, which lured Israel away from the pure worship of God (Isaiah
17). Idols—the Hebrew means also sorrows, pains, implying the pain which idolatry brings on its votaries, let hira alone—leave him to himself. Let him reap the fruits of his own perverse choice: his case is desperate: have ymn nothing to say to him (cf. Jeremiah 7. 16). Here v. 15 shows the address is to Judah, to avoid the contagion of Israel's bad example. He is bent on his own ruin ; leave him to his fate, lest, instead of saving him, thou fall thyself (Isaiah 48. 20; Jeremiah 50. 8; 51. 6, 45; 2 Corinthians
2S. 1,7; Amos 4. 1). take away the heart i.e., the understanding; make men blind to their own true good (Ecclesiastes 7. 7). 13. Instances of their understanding ("heart") being "taken away." stocks-wooden idols (Jercmiali 2.27; Habakkuk 2. 19). staff—alluding to divination by rods (Notes, Ezekiel 21. 21, 22). The diviner. Bays RosEXMULLER, threw a rod from him, which was stripped of its bark on one side, not on the other: if the bare side turned uppermost, it was a good omen; if the side with the bark, it was a bad omen. The Arabs used two rods, tlie one marked God bids, the other, God forbids; whichever came out first, in drawing them out of a case, gave the omen for, or against, an undertaking, declareth —i. e., is consulted to infoi'm them of future events, spirit of whoredoms—a general disposition on the part of all totvards idolatry (ch. 5. 4). en--go astray from the true God. from under tlteir God—they have gone away from God under whom they were, as a wife is under the dominion of her husband. 13. upon . . . mountains—high places Were selected by idolaters on which to sacrifice, because of their greater nearness to the heavenly hosts which they worshipped (Deuteronomy 12. 2). elms— rather, "terebinths." [Maureb.] sliadow . . . good— screening the lascivious worshippers from the heat of the sun. daughters . . . commit whoredom . . . spouses
6. 17). 18. Their drink is sour—metaphor for utteidegeneracy of principle (Isaiah 1. 22). Or, unbridled licentiousness; not mere ordinary sin, but as abandoned as drunkards who vomit and smell sour with wine potations. [Calvin.] Maubeb not so well translates, "When their drinking is over, they commit whoredoms," otz., in honour of Astarte (V. 13, 14). her rulers—Israel's ; lit., shields (cf. Psalm 47. 9). with shame . . . love. Give ye—(Proverbs
30. 15.) No remedy could be effectual against their corruptions, since the very rulers sold justice for gifts. [Calvin.] Maubeb translates, " The rulers are marvellously enamoured of shame." English Version is better. 19. Israel shall be swept away from her land (v. 16) suddenly and violently as if by " the wings of the wind " (Psalm 18. 10; 104. 3; Jeremiah 4. 11, 12). ashamed . . . of their sacrifices—disappointed to their shame in their hope of help through their sacrifices to Idols.
. . . adultery—in the polluted worship of Astarte, the Phcsnician goddess of love. 14. I will not punish . . . daughters1 will visit with the heaviest punishments " not " the unchaste " daughters and spouses," but the fathers and husbands; for it is these who "themselves" have set the bad example, so that as compared with the punishment of the latter, that of the former shall seem as nothing. [Munster.] separated with whores—withdrawn from the assembly of worshippers to some receptacle of impurity for carnal connection with whores, sacrifice with harlots—they commit lewdness With women who devote their persons to be violated in honour of Astarte. (.So the Hebrew for "harlots" means, as distinguished from "whores.") Cf. Numbers 25. 1-3; and the prohibition, Deuteronomy 23. 18. not understand— ^Isaiah 44. 18; 45. 20.) shall fall—shall be cast down. 15.
CHAPTEK V.
Ver. 1-5. God's Judgments on the Priests, People, AND Princes of Israel fob their Sins. Judah too being guilty shall be punished; nor shall Assyria, whose aid they both sought, save them ; judgments shall at last lead them to repentance. 1. the king—probably Pekah; the contemporary of Ahaz, king of Judah, under whom first Idolatry was carried so far in Judah a.s to call for the judgment of thejoint Syrian and Israelite Invasion, as also that of Assyria. Judgment is towards you—t. p., threatens you from God. yehavebeenasnareon Itllzpah . . . net. . . upon Tabor—As hunters spread tlielr net and snares on the hills Mizpah and Tabor, so ye have snared the people into Idolatry, and made them your prey by injustice.
GotTs Judgments on the Priests, HOSEA V. the People, and the Princes of Israel. half tribe of Manasseh. portions—f. e., possessions. Their resources and garrisons will notavail tosavethem. Hendekson explains from Isaiah 57. 6, " portions" as their idols; As Mizpah and Tabor mean a watch-tower, and a lofty place, a fit scene for hunters, playing on the words, the prophet Implies, in the lofly place in which I have set you, whereas ye ought to have been the watchers of the people, guarding them from evil, ye have been as hunters entrapping them into it. [Jekomk.] These twoplaces are specifled, Mizpah In the east and Tabor in tlie west, to include the /ligh places throughout the whole kingdom. In which Israel's rulers set up idolatrous altars, ti. revolterg—apostates, profound—rfeepi'-rooted [Calvin] and sunk to the lowest depths, excessive in their idolatry (ch. 9.9; Isaiah 31.6). [Henderson.] From the antithesis (v. 3), "not hid from me," I prefer explaining, profoundly cunning in their idolatry. Jeroboam thought it a profound piece of policy to set up golden calves to represent God in Dan and Beth-el, in order to prevent Israel's heart from turning again to David's line by going up to Jerusalem to wortlie context favours this, " the Lord" the true " portion of His people" (Deuteronomy 32. 9), being in antithesis to "their portions," the idols. 8. The arrival of the enemy is announced in theformof an injunction to blow an alarm. cornet . . . trumpet—the "cornet" was made of the curved horn of animals, and was used by shepherds, nie trumpet was of brass or silver, straight, and used in wars and on solemn occasions. The Hebrew Is hatzotzeruh, the sound imitating the trumpet note (ch. 8. 1 ; Numbers 10. 2; Jeremiah 4.5; Joel 2. 1). Gibeah . . . Raniah—both in Benjamin (Isaiah 10. 29). Beth-avcn—in Benjamin ; not as in ch. 4. 15, Beth-el, but a town east of it (Joshua 7. 2). "Cry aloud," viz., to raise the alarm. "Benjamin" is i>ut for the whole southern kingdom of Judah (cf. v. 5), being the first part of it which would meet the foe advancing from the north. "After thee, 0 Benjamin," implies the position of Beth-aven, behind Benjamin, at the borders of Ephraim. When the foe is at Beth-aven, he is at Benjamin's rear, close upon thee, O Benjamin (Judges 5. 14). 9, 10. Israel is referred to in v. 9, Judah In v. 10. the day of rebuke—The day when I shall chastise him. among the tribes of Israel have I made known—proving that the scene of Hosea's labours was among the ten tribes, that which gliall surely be viz., the coming judgment here foretold. It is no longer a conditional deci'ee, leaving a hope of pardon on repentance; it Is absolute, for Ephraim sliip. So Israel's subsequent idolati-y was grounded by their leaders on various pleas of state expediency (cf. Isaiah 2i). 15). to . . . slaughter—lie does not say " to sacrifice," for their so-called sacrifices were butcheries rather than sacrifices; there was nothing sacred about them, being to idols instead of to the holy God. though Wauueh translates, "and [in spite of their hope of safety through their slaughter of victims to idols] I will be a chastisement to them all." English Version is good sense
They liave deeply revolted, notw Wistanding all my prophetical warnings. 3. Ephralm—the tribe so called, as distinguished from "Israel" here, the other nine tribes. It was always foremost of the tribes of the northern kingdom. For 4U0 years in early history, it, with Manasseh and Benjamin, its two dependent tribes, held the pre-eminence in the whole nation. Ephraim is here addressed as foremost in idolatry. I know . . . not hirt from me notwithstanding tlieir supposed profound cunning (r. 2; Revelation 2. 2, 9, 13, 19). now—" though I have been a rebuker of all them" {v. 2) who commit such spiritual whoredoms, thou art now continuing in them. 4. They turning from a direct address to Ephraim, he uses the third person piitmi to characterize the people in general. The Hebrew is against the Margin, "their doings will not Buffer i?iem," the omission of " them" in the Hebrew after the verb being unusual. The sense is, they are incurable, for they will not permit (as the Hebrew lit. means) their doings to be framed so as to turn unto God. Implying that they resist the spirit of God, not suffering Him to renew them; and give themselves up to "the spirit of whoredoms" (in antithesis to " the Spirit of God" implied in "suffer" or "permit") (ch. 4. 12; Isaiah 63. 10; Ezekiel is hopelessly impenitent, remove the bound—(Deuteronomy 19. 14; 27. 17; Job 24. 2; Proverbs 22. 28 ; 23. 10.) Proverbial for the rash setting aside of the ancestral laws by whicli men are kept to their duty. Ahaz and his courtiers (" the princes of Judah"), setting aside the ancient ordinances of God, removed the borders of the bases and the laver and the sea, and introduced an idolatrous altar from Damascus (2 Kings 10. 10-18) ; also he burnt liLs children in the valley of Hinnom, after the abominations of the heathen (2 Chronicles 28. 3). 11. broken In judgment —viz., the "judgment" of God on him (v. 1). walked after the commandment—Jeroboam's, to worship the calves (2 Kings 10. 28-33). Cf. Micah 6. 16, "the statutes of Omrl," viz., idolatrous statutes. We ought to obey God rather than men (Acts 5. 29). Jerome reads " flit hiness." LXX. gives the sense, not the lit. translation : "after vanities." la. as a moth—consuming a garment (Job 13. 28; Psalm
39. 11; Isaiah 50. 9). Judah . . . rottenness—Ephraim, or the ten tribes, are as a garment eaten by the moth ; Judah as the body Itself consumed by rottenness (Proverbs 12. 4). Perhaps alluding to the superiority of the latter in having the house of David, and the temple, the religious centra of the nation. [Grotius.] As in v. 13, 14, the violence of the calamity is prefigured by the " wound" which "a lion"
16. 43; Acts 7. 51). 5. the pride of Israel—wlierewith thej' reject the warnings of God's prophets (v. 2), and prefer their idols to God (ch. 7. 10; Jeremiah 13. 17). testify to his face—openly to his fo Lce he shall be convicted of the pride whicli is so palpable in him. Or, "in his face," as Isaiah 3. 9. Judah . . . shall fall with them—This prophecy is later than ch.4. 15, when Judah had not gone inflicts, so here its long protracted duration, and the certainty and completeness of the destruction from small unforeseen beginnings, by the images of a slowly but surely consum i ug moth and rottenness. 13. wound lit., bandage ; hence a bandaged wound (Isaiah 1. 6; Jeremiah 30. 12). "Saw," ?'. p., felt its weakened state politically, and the dangers that threatened it. It aggravates their perversity, BO far in idolatry; now her imitation of Israel's bad example provokes the threat of her being doomed to share in Israel's punishment. 6. with . . . flocks— to propitiate Jehovah (Isaiah 1. 11-15). seek . . . not tinti—because it that, though sensible of their unsound and calamitous is slavish fear leads them to seek Him; and because it then shall be too late (Proverbs 1. 28; John 7. 34). 7. treacherously—as to the marriage covenant (Jeremiah 3. state, they did not inquire into the cause, or seek a right remed,y. went ... to the Assyrian—first, Menahem (2 Kings 15. 19) applied to Pul ; again, Hoshea to Shalmaneser (2 Kings 17.3). sent to King Jareb—Understand Judah as the nominative to " sent." Thus as "Ephraim saw his sickness" (the first clause) answers in the parallelism to "Ephraim went to the Assyrian" (the third
20). strange children—alluding to "children of whoredoms" (ch. 1.2; 2.4). "Strange" or foreign implies, that their idolatry was imported from abroad. [Hendekson.] Or rather, "regarded by God as strangers, not His,"' as being reared in idolatry. The case is desperate, when not only the existing, but also the rising generation is reared in apostasy, a month—a very brief sjxice of time shall clause), so "Judah saw his wound" (the second clause) answers to (Judah) "sent to King Jareb" (the fourth elapse, and then punishment shall overtake them (Zechariah 11. 8). The allusion seems to be to money loans, which were by the month, not as with us by the year. You cannot put it off; tlie time of your destruction is immediately and suddenly coming on you; just as the debtor must meet tlie creditor's demand at the expiration of the month. The prediction is of the Invasion of Tiglathclause). Jareb ought rather to be translated, "thfir defender," irt., avenger. [Jerome.] The Assyrian "king," ever ready, for Ills own aggrandizement, to mix himself up with the affairs of neighbouring states, professed to undertake Israel's and Judah's cause; In Judges 6. 82, Jerub, in Jerub-baal, is so used, viz., "plead one's cause." Judah, under Ahaz, applied to TIglatli-pileser for aid against Syria and Israel (2 Kings 16.7,8; 2 Chronicles 38. pilescr, who carried away Keuben, Gad, Naphtali, and the m
hraelites' Exhortation HOSEA VI. to each other to Seek the Lord, was accounted the greatest calamity, "the latter rain" which falls in the latter half of February, and during Jiarcli and April, just before the harvest wlience it takes its name, from a root meaning "to gather;" and "the former rain," lit., the darting rain, from the middle of October to the middle of December. As the rain fertilizes the otherwise barren land, so God's favour will restore Israel long nationally lifeless. 4. what shall I do unto thee—to bring thee back to piety. "What more could be done that I have not done, both in mercies and chastenings (Isaiah 5.4)7 At this verse a new discourse begins, resuming the threats (ch. 5. 14). See opening remarks on this chapter, goodness—godliness, morning cloud soon dispersed by the sun (ch. 13. 3). There is a tacit contrast here to the promise of God's grace to Israel hereafter, in V. 3. His going forth Is " as the morning," shining more and more unto the perfect day; your goodness is "as a morning cloud," soon vanishing. His coming to His people is "as the (fertilizing) latter and former rains ;" your coming to Him "as the early dew goeth away." 5. I hewed them by the prophets i.e., I announced by the prophets that they should be hewn asunder, like trees of the forest. God Identifies His act with that of his prophets; the word being His Instrument for executing His will (Jeremiah 1. 10; Ezekiel 43. 3). by . . . words of my mouth—(Isaiah 11. 4; Jeremiah 23. 29 ; Hebrews 4. 12.) thy judgments—the judgments which I will inflict on thee, Ephraim and Judah {v. 4). So "ttj/ judgments," i. e., those inflicted on thee (Zephanlab 3. 15). are as the light, &c.—like the light, palpable to the eyes of all, as coming from God, the punisher of sin. Henderson translates, "lightning" (cf. jVfarj/m, Job 37. 3, 15). 6. mercy—put for piety in general, of which mercy or charity is a branch, not sacriflce i. e., " rather than sacrifice." So not is merely comparative (Exodus 16.8; Joel 2.13; John 6. 27; 1 Timothy 2. 14). As God Himself instituted sacrifices, it cannot mean that He desired them not absolutely, but that even in the Old Testament, He valued moral obedience as the only end for which positive ordinances, such as sacrifices, were instituted—as of more importance than a mere external ritual obedience (1 Samuel 15.22; PsalmoO. 8, 9; 51.
16-21); the Assyrian "distressed him, but strengthened him not," fulfilliug the prophecy here, "he could not heal you, nor cure you of your wound." 14. lion—the black Hon and the young lion are emblems of strength and ferocity (Psalni 91. 13). 1, even I—emphatic ; when I, even
1, the Irresistible God, tear in pieces (Psalm 50. 22), no Assyrian power can rescue, go away—as a lion stalks leis-- urely back with his prey to his lair. 15. return to my place—I. e., wi tlidraw my favour. tUl tliey acknowledge their offence—tlie Hebrew is, " till they suffer the penalty Of their guilt." Probably "accepting the punishment of their guilt" (cf. Zechariah 11. 5) is included in the idea, as English Version translates. Cf. Leviticus 26. 40, 41; Jeremiah 29. 12, 13; Ezekiel 6. 9; 20. 43 ; 36. 31. aeek my face— t. e.,«eek my favour (Proverbs 29. 26, Margin). In . . . affliction . . . seek me early—t. e., diligently; rising up before dawn to seek me (Psalm 119. 147; cf. Psalm 78. 34).
CHAPTEE VI.
Ver. 3-11. The Israelites' Exhortation to One Another to seek the Lord. At v. 4 a new discourse, complaining of them, begins ; fort). 1-3 evidently belongs to V. 15, of ch 5., and forms the happy termination of Israel's punishment: primarily, the return from Babylon; ultimately, the return from their present long dispersion. The eighth verse perhaps refers to the murder of Pekahiah; the discourse cannot be later than Pekah's reign, for it was under it that Gilead was carried Into captivity (2 Kings 15. 29). 1. let ns return—in order that God who has "returned to His place" may return to us (ch. 5. 15). torn, and . . . heal—(Deuteronomy 32. 39; Jeremiah 30.
17.) They ascribe tlieir punishment not to fortune, or man, but to God, and acknowledge that none (not the Assyrian, as tliey once vainly thought, ch. 5. 13) but God can heal their wound. They are at the same time persuaded of tlie mercy of God, which persuasion Is the startingpoint of true repentance, and without which men would not seek, but hate and flee from God. Though our wound be severe, it is not past hope of recovery; there Is room for grace, and a hope of pardon. He hath smitten us, but not so badly that he cannot heal us (Psalm 130. 4). H. Primarily, In type, Israel's national revival, in a short period ("two or three" being used to denote a few days, Isaiah 17.
16; Isaiah 1. 11, 12; Micah 6. 6-8; Matthew 9. 13; 12. 7). knowledge of God — experimental and practical, not merely theoretical (v. 3; Jeremiah 22. 16; 1 John 2.3, 4). "Mercy" refers to the second table of the law, our duty to our fellow-man ; " the knowledge of God" to the first table our duty to God, Including Inward spiritual worship. The second table Is put first, not as superior in dignity, for It
6; Luke 13. 32, 33); antitypically the language is so framed as to refer in its/uU accuracy only to Messiah, the ideal Israel (Isaiah 49. 3; cf. Matthew 2. 15, with ch. 11. 1), raised on the third day (John 2. 19; 1 Corinthians 15.4; cf. Isaiah
53. 10). " He shall prolong His days." Cf. the similar use of Israel's political resurrection as the type of the general resurrection of which "Christ Is the first-fruits" (Isaiah 26.19; Ezekiel 37. 1-14; Daniel 12.2). Uve in his sightenjoy his favour and tlie light of his countenance shining on us, as of olcj; in' contrast to ch. 5. 6, 15, "'Withdrawn himself from them." 3. know, ifwe follow on to know the liord—The result of his recovered favour (v. 2) will be onward growth in saving knowledge of God, as the result of perseverance in following after him (Psalm 63.8; Isaiah is secondary, but In the order of our understanding. 7. like men—the common sort of men (Psalm 82. 7). Kot as Margin, " like Adam," Job 31. 33. For the expression " covenant" is not found elsewhere applied to Adam's relation to God; though the thing seems implied (Romans 5. 12-19). Israel "transgressed the covenant" of God as lightly as men break every-day compacts with their fellow-men. there—In the northern kingdom, Israel. 8. Gilead . . . city—Probably Ramoth-gllead, metropolis of the hilly region bej'ond Jordan, south of the Jabbok, known as " Gilead" (1 Kings 4. 13; cf. Genesis 31. 21-25). work iniquity—(ch. 12. 11.) polluted with blood— "marked with blood traces." [Maurer.] Referring to Gilead's complicity in the regicidal conspiracy of Pekah against PekahiaU
54. 13). "Then" implies the consequence of the revival in i>. 2. The "if" is not so much conditional, as expressive of the means which God's grace will sanctify to the full enlightenment of Israel In the knowledge of Him. As want of "knowledge of God" has been the source of all evils (ch. 4. 1; 5. 4), so the knowledge of Him will bring with it all blessings, yea. It is "life" (John 17.3). This knowledge is practice, not mere theory (Jeremiah 22. 1.5, (2 Kings 15. 25). See Note, on v. 1. Many homicides were there, for there were beyond Jordan more cities of refuge, la proportion to the extent ofterritory, than on this side of Jordan (Numbers 35. 14; Deuteronomy 4. 41^3; Joshua 20.
8). Ramoth-gilead was one. 9. company association or guild of priests, murder . . . by consent lit., with one shoulder (cf. Zephanlab 3. 9, Margin). The image is from oxen putting their shoulders together to pull the same yoke. [Rivetus.] Maw.sii translates, " in the way towards Shechem." It was a city of refuge between Ebal and Gerizim; on Mount Ephraim (Joshua 20.7; 21.21), long the civil capital of Ephraim, as Shiloh was the religious capital; now called Naploos; for a time the residence of Jeroboam (1 Kings 12. 25). The priests there became so corrupted that they waylaid and murdered persons fleeing to the asylum for refuge [Henderson]; the sanollly
16). Theology is life, not science; realities, not words. This onward progress is illustrated by the light of " morning" increasing more and more "unto the perfect day" (Proverbs 4.18). prepared—w «ure, ii<.,/Ja;eci, ordered In His everlasting purposes of love to his covenant people.
Cf. "prepared of God" (Margin, Genesis 41.32; Revelation
12. 6). Jehovah shall surely come to the relief of His people after their dark night of calamity, as the morning —(2 .Samuel 23.4.) as tlie rain . . . latter . . . former— (Job 29. 2S; Joel 2. 23.) First, " the rain" generally is mentioned ; then the two rains (Deuteronomy 11. 14) which caused the fertility of Palestine, and the absence of which A Reproof of Manifold Sins, HOSEA VII. Go<f« Wraih, against Bypocruy of the place enhanced the guilt of the priests who abused burns as a flaming Are, so they brood mischief il their hearts, whilst conscience is lulled asleep, and their* icked designs wait only for a fair occasion to break forth. [HorsIjEY.] Their heart is the oven, their baker the ringleader of the plot. In v.7 their plots appear, viz., the intestine disturbances and murders of one king after another, after Jeroboam II. 7. all hot—all burn with eagerness to cause universal disturbance (2 Kings 15). devoured their judges—magistrates ; as the fire of the oven devours the fuel, all their kings . . . fallen—see Kotes at the beginning of this chapter, none . . . calleth uuto mosuch is their perversity that amidst all these national calamities, none seeks help from me (Isaiah 9. 13; 64.7), 8. mixed . . . among the people—by leagues with idolaters, and the adoption of their idolatrous practices {v. 9, their priestly privileges, and the right of asylum to perpetrate murders themselves, or to screen those committed by others. |Mauiier.] commit lewdness—deJifrerate crime, presumptuous wickedness, from an Arabic root, to form a deliberate purpose. 10. liorrible tiling— (Jeremiah 5. 30; 18. 13; 23. It), whoredom—idolatrj-. 11. an lian-est Uiz., ofjudgments, as in Jeremiah 51. 33 ; Joel
3. 13; Revelation 14. lo. Called a "harvest," because it is the fruit of the seed which Jud.ih herself hath sown (ch. 8.
7; 10.12; Job4. S; Proverbs 22.8). Judah, under Ahaz, lost 120,000 "slain in one day (by Israel under Pekah), because they had forsaken tlie Lord God of their lathers." when I returned the captivity of my people—when I, by Oded my prophet, caused 200,000 women, sons, and daughters, of Judah to be restored fi-om captivity by 11 ; Psalm 106. 85). Ephraim . . . cake not turned— Israel (2 Clironick-s 28. 6-15). This prophecy was delivered under Pekah. rLunoviccrs DE DiEcr.] Maurek excake burnt on one side and unbaked on the other, and so uneatable; an image of the worthlessness of Ephraim. The Easterns bake their bread on the ground, covering it with embers (1 Kings 19. 6), and turning it every ten minutes, to bake it thoroughly without burning it. 9. Strangers—Foreigners : the Syrians and Assyrians (2 Kings 13. plains, Wlien Israel shall have been exiled for Its sins, and has been subsequently restored by me, thou, Judahi also Shalt be exiled for thine. But as Judah's punishment was not at the timety7im God restored Israel, LUDOVicus DE DiEU's explan.ation must be taken. Grotius
7; 15.19,20; 17.3-6). gray hairs-1. e., symptoms of approaching national dissolution, are here and there npon lit., are sprinkled on him. yet he knoweth not though old age ought to bring with it wisdom, he neither knows of his senile decay, nor has the true knowledge which leads to reformation. 10. Repetition of ch. 5. 5. not return to . . . Lord , . . for all this—notwithstanding all their calamities (Isaiah 9. 13). 11. like a silly dove —a bird proverbial for simplicity: easily deceived, without heart i.e., understanding, eall to Egypt— Israel lying between the two great rival empires Egypt and Assyria, sought each by turns to help her against the other. As this prophecy was written in the reign of Hoshea, the allusion is probably to the alliance with So or Sabacho II. (of which a record has been found on the clay cylindrical seals in Koyunjik), which ended in the overthrow of Hoshea and the deportation of Israel (2 Kings 17. 3-6). As the dove betrays its silliness by fleeing in alarm from its nest only to fall into the net of the fowler, so Israel, though warned that foreign alliances would be their ruin, rushed into them. 12. When they shall go—to seek aid from this or that foreign state, spread my net upon them—as on birds taken on the ground (Ezekiel 1'2. 13), as contrasted with " bringing them down as the fowls of the heavens, viz., by the use of missiles, as their congregation hath heard viz., by my prophets through whom I tlireatened "chastisement" (ch. 5. 9; 2 Kings 17. 13-18). 13. fled —as birds from their nest (Proverbs 27.8; Isaiah 16.2). me—who both could and would have healed them (v. 1), had they applied to me. redeemed them—from Egypt and their other enemies (Mieah 6. 4). lies—{Psalm 78. 36; Jeremiah 3.10.) Pretending to be my worshippers, when they all the while worshipped Idols (v. 14 ; ch. 12. 1) ; also defrauding me of the glory of their deliverance, and ascribing it and their other blessings to idols. [Calvin.] I4t. not cried unto me—but unto other gods [Maurer] (Job translates, " When I n/iall have returned to make captive {i. e., when I shall have again made captive) my people." The first captivity of Israel under Tiglath-pileser was followed by a seconS under Shalmaneser. Then came the siege of Jerusalem, and tlie captui'e of the fenced cities of Judah, by Sennacherib, tlie forerunner of other attacks, ending in Judah's captivity. But the Hebrew \s elsewhere used of restoration, not renewed punisliment {Deuteronomy 30. 3; Psalm U. 7).
CHAPTER VII.
Ver. 1-16. Reproof of Israel. Probably del ered in the interreign and civil war at Pekah's death for v. 7, "all their kings . . . fallen," refers to the marder of Zechariah, Sliallum, Menahem, Pekahiah, and Pekah: in V. 8 the reference seems to be to Menahem's payment of tribute to Pul, in order to secure himself in the usurped tlrrone, also to Pekali's league with Rezin of Syria, and to Hoshea's connection with Assyria during the interreign at Pekali's death. [Maurer.] 1. I wotUd have healed Israel—Israel's restoration of the 200,000 Jewish captives at God's command (2 Chronicles 28. 8-15) gave hope of Israel's reformation. [Henderson.] Political, as well as moral, healing is meant. When I would have healed Israel in its calamitous state, then their Iniquity was discovered to be so great as to preclude hope of recovery. Then he enumerates their wickedness: "The thief eomoth in (doors stealthily), and the troop of robbers Bpoileth without'' (out of doors with open violence), a. consider not in tlieir hearts lit., say not to, &c. (Psalm
11. 1). that I remember-and will punish, their own doings have beset tiiem about—as SO many witnesses against tliem (Psalm 9.16; Proverbs 5.22). before my face—(Psalm 90. 8.) 3. Their princes, instead of checking, "have pleasure in them that do" such crimes (Romans 1.
32). 4. who ceaseth from raising—rather, heating it, from an Arabic root, to be hot. So LXX. Their adulterous and idolatrous lust is inflamed as the oven of a baker who has it at such a heat, that he ceaseth from heating It only from the time that he hath kneaded the dough, until it be leavened ; he only requires to omit feeding it during the short period of the fermentation of the bread. Cf. 2 Peter
35. 9, 10). Or, they did indeed cry unto me, but not " with their heart:" answering to " lies," v. 13 (see Note), when they howled npoik their beds—sleepless with anxiety. Image of deep affliction. Their cry is termed howling, as it is the cry of anguish, not the cry of repentance and faith, assemble . . . for corn, Ac. viz., in the temples of their
2. 14, " that cannot cease from sin." [Henderson.] 5. the dny of our king—his birth-day, or day of Inauguration, have made him sicktiiz., the king. Maurer translates, " make themselves sick." with bottles of wine—drinking not merely glasses, but bottles. Maurer translates, " owing to the heat of wine." he stretched ont his hand with scorncrs—the gesture of revellers In holding out the cup and in drinking to one another's health. Scoffers were the king's boon companions. 6. they have made ready—rather, " they make their heart approach," viz., their king, in going to drink with him. like an ovenfollowing out the image In v. 4. As it conceals the lighted idols, to obtain from them a good harvest and vintage, instead of coming to me, the true Giver of these (ch. 2. 5, 8, 12), proving that their cry to God was "not with their heart." rebel against me — lit., "vnthdraw tliemselves against me," i.e., not only wl thd ra\v /rom me, but also rebel against me. 15. I . . . bound — wnen I saw their arms as it were relaxed with various disasters, I bound them so as to strengthen their sinews; image from surgery. [Calvin.] Maurer translates, " I instructed them" to war (Psalm 18. 34 ; 144. 1), viz., under Jeroboam II. (2 Kings 14. 25). Grotius explains, "'Whether I chastised them (Margin) oi strengthened their arms, they imagine mischief against me." .^(/{uA Vernon is best. 16. return fire all night, whilst the bakei sleeps, bat In the morning
66«
HOBEA VIII, IX.
Destruction is Threatened
/or Impiety and Idolatry but not to tlie Most Hlgli—or, " to one who Is not the Most High," one very different from Him, a stock or a stone. So LiXX. rtfceltftU bow — (Psalm 78. 57.) A bow which, from its faultj' coiistruetiou, shoots wide of the mark. So siastes 5. IG). the bud—or, "growth." strangersforeigners (cll. 7. 9j. 8. vessel wlkercin is no pleasure— (Psalm 41. 12; Jeremiah 22. 28 ; 48. 38.) 9. gone ... to Assyria — referring to Menahem's application for Pul's aid in establishing him on the throne (cf. ch. 5. 13; 7. 11). Menahem's name is read in the inscriptions in the soulliwest palace of Nimrod, as a tributary to the Assyrian king in his eighth year. The dynasty of Pul, or Phalluka, was supplanted at Nineveh by tliat of Tiglath-pileser, about 708 (or 700) b. c. Semiramis seems to have been Pul's wife, and to have withdrawn to Babylon in 708; and her son, Nabonassar, succeeding after a period of confusion, originated " the era of Nabonassar,' ' 747 b. c. [G. V. Smith.] Usually foreigners coming to Israel's land were said to "go up ;" here it is the reverse, to intimate Israel's sunken state, and Assyria's superiority, wild ass—a figure of Israel's headstrong perversity in following her bent (Jeremiah 2. 24). alone by himself—characteristic of Israel in all ages: "lo, tlie people shall dwell alone" (Numbers 23.
Israel pretends to seelc God, but turns aside to idols, for the rage of tlielr tongue — tlieir boast of safety from iCgyi)tian aid, and tlieir "lies" (v. 13), whereby they pretended to serve God, wliilst worshipping idols; also tlieir perveiKe defence for their idolatries and blasphemies ngainst God and His prophets (Psalm 73. 9; 120.2,3). their drr Uton In . . . Egypt—their "fall" shall be the subject of •' derision" to Egypt, tq jvhom they had applied for help (ch. 9. 3, C; 2 Kings 17. i).
CHAPTEK VIII.
Ver. 1-14. Prophecy of thk Irruptiojj of the Assyrians, IN I'UNISHMENT FOR ISRAEL'S APOSTASY, IDOLATRY, A.NU .SEl-riNG UP OF KiNGS WITHOUT GOD'S SANCTION. In V. li, Judah is said to multiply fenced cities; and in v. 7-9, Israel, to Its great hurt, is said to have gone up to Assyria for lielp. This answers best to the reign of Menalieiu. For it was then that Uzziali of Judah, his contemporary, built fenced cities (2 Chronicles 20. 6, 9, 10). Then also Israel turned to Assyria, and had to pay for 9; cf. Job 39.5-8). hired lovers—reversing tlie ordinary way, viz., that lovers should hire her (Ezekiel 16. 33, 34). 10. will I gather them—tiiz., tlie nations (Assyria, <Stc.) against Isiael, instead of their assisting her as she had wished (Ezekiel 16. 37). a little—rather, "in a little." [Henderson.] English Version gives good sense : They shall sorrow a little at the imposition of the tribute; God suspended yet the tri-eai judgment, viz., their deportation by Assyria, the burden of the king of princes—the tribute imposed on Israel (under Menahem) by the Assyrian king (Pul, 2 Kings 15. 19-22), who liad many "princes" under his sway (Isaiah 10. 8). 11. God in righteous retribution gives them up to their own way; the sin becomes its own punis.hment (Proverbs 1. 31). many altars— in opposition to God's law (Deuteronomy 12. 5, 6, 13, 14). to sin ... to sin— their altars whicli were "sin" (whatever religious intentions they miglit plead) should be treated as such, and be the source of their punishment (1 Kings 12. 30 ; 13. 34). V4, great things of . . . law—(Deuteronomy 4. 6, 8 ; Psalm 19.
Iheir sinfui folly a thousand talents of silver (2 Kings 15.
19). [Maurer.] 1. Set the trumpet, &c.—to give warning of tlie approach of the enemy: "To thy palate (i. e., mouth. Job 31. 3U, Margin) the trumpet;" the abruptness of expression indicates the suddenness of the attack. So ch.
5. 8. as . . . eagle—the Assyrian (Deuteronomy 28. 49; Jeremiah 48. 40 ; Habakkuk 1. 8). against . . . liouse of . . . Ijovd—not tlie temple, but Israel viewed as the family of God (ch. 9. 15; Numbers 12. 7; Zecliariali 9. 8; Hebrews
3. 2; 1 Timothy 3. 15; 1 Peter 4. 17). 3. My God, we know tliee— the Hiiigular, "my," is used distributively; each one so addressing God. They, In tlieir hour of need, plead their knowledge of God as the covenant people, whilst in tlieir acts they knew Him not (cf. Matthew 7. 21, 8; 119. 18,72; 147. 19, 20.) Maurer not so well translates, "the many things of my law." my law— as opposed to their inventions. This reference of Hosea to the Pentateuch alone is against the theory that some earlier wi ilten prophecies liave not come down to us. strange thln —as if a thing with which they had nothing to do. 13. sacrifices of mine offerings i. e., which they ofier to me. eat it—their own carnal gratification is the object which they seek, not my honour, now— i.e., speedily, shall return to Esypt^(Ch. 9. 3, 6 ; 11. 11). The same threat as in Deuteronomy 28. 68. They fled thither to escape from, the Assyrians (cf. as to Judah, Jeremiah 42.-44.), when these latter had overtlirown their nation. But see Note, ch. !)..
22; Titus 1. 16; also Isaiah 29. 13; Jeremiah 7. 4). The Hebrew ioxns, "Isiael," not as EnglisJi Version, with "shall cry," but " We, Israel, know thee;" God denies the claim thus urged on tlie ground of their descent from Israel. 3. Israel—God repeats the name in opposition to their use of it (t). 2). the tiling tliat is good Jerome translates, " God" who is K jod and doing good (Psalm 119. 68). He is the chief object rejected, but with Him also all that is good, the enemy shall x>urgue him—in just retribution from God.
4. kings . . . not by me—not with my sanction (1 Kings
11.31; 12.20). Israel set up Jeroboam and his successors, wliereas God had appointed the house of David as the
3. 14:. forgotten . . . Maker — (Deuteronomy .32. 18.) temples — to idols. Judah. . . fenced cities — Judah, though less Idolatrous than Israel, betrayed want of faith in Jehovah by trusting more to its fenced cities than tO' Him; instead of making peace with God, Judah multiplied human defences (Isaiah 22. 8 ; Jeremiah 5. 17 ; Micah rightful kings of the whole nation. 1 knew it not — approved it not (Psalm 1. 6). of . . . gold . . . idols—(Ch.
2.8; 13.2.) thattheymaybecutoff—i.e., though warned of the consequences of idolatry, as it were with open eyes they rushed on their own destruction. So Jeremiah 27.
10, 15 ; 4-4. 8. 5. ha«h cast thee off—as the ellipsis of thee is unusual, Maurer translates, " thy calf is abominable." But the antithesis to i;. 3 establishes English Version, "Israel
5. 10, 11). I will send . . . tire upon . . . cities—Sennacherib burned all Judah's fenced cities except Jerusalem (2 Kings 18. 13). palaces thereof—viz., of the land. Cf. aato Jerusalem, Jeremiah 17. 27. hath cast off the thing that is good ;" therefore, in just retribution, "thy calf hath cast thee off," i. e., is made by God the cause of thy being cast off (ch. 10. 15). Jeroboam, during his sojourn in Egypt, saw Apis worshipped at Memphis, and Mnevis at Heliopolis, in the form of an ox
CHAPTER IX.
Ver. 1-17. Warning against Israel's Joy at pae'» TiAii Relief from their Troubles : their Crops 8hali» fail, and the people leave the lord's land for Egypt and Assyria, where they cannot, if so inclined, serve God according to the Ancient Ritual: Folly of their False Prophets. 1. Rejoice not . . . for joy— to exultation. Thy exultation at the league with Pul, by which peace seems secured, is out of place this, and the temple cherubim, suggested the idea of the calves set up at Dan and Beth-el. how long . . . ere they attain . . . innocency I—How long will they be incapable of bearing Innocency? [Maubbr.] G. from Israel was it—viz., the calf originated with them, not from rae. "It also," as well as their "kings set up" by them, "but not by me" (v. 4). 7. sown . . . reap—(Proverbs 22. 8; Galatlans 6. 7.) " Sow . . . wind," t. e., to make the vain show since thy idolatry will bring ruin on thee, as other people—the Assyrians for instance, who, unlike thee, are in of worsliip, whilst faith and obedience are wanting. [Calvin.] Rather, to offer senseless supplications to the calves the height of prosperity, loved a reward upon every corn-floor—thou hast desired, in retvard fov thy homage for good harvests (cf. ch. 2. 8); the result being that God win make them "reap no stalk," i.e., "standing corn." to idols, abundance of corn on every threshing-floor (ch.
Vlso, the phraseology proverbially means, that all their undertakings shall be profitless (Proverbs 11. 29; Eccle-
2 12). 8. (Ch. 2.9, 12.) fall—disappoint her exj>ectatiou. fsraeCs Distress and Captivity. HOSEA X. Reproofs and Tltrealenings for Idolatry,
3. retiini to Egypt—(iVo<e, ch. 8. 13.) As In ch. 11.5 It Is time of their first conception. 13. Even though they should rear their children, yet will I bereave them (the Ephraimites) of them (Job27. 14). woe . . . to them when said, "He sliall not return into . . . Egypt." Fairbairn
Miiiilcs it is not tlie exact country that is meant, but the bonddffe stole with wliicli, from past experience, Egypt was identitled in their minds. Assyria was to be a second Egypt to them. Deuteronomy 28. 68, though threatening a return to Egypt, spealis (v. 36) of tlieir being brouglit to a nation wliicli neither they nor their fathers had known, sliowing that it is not tlie literal Egypt, but a second Egypt-lilte bondage tliat is threatened, eat unclean tilings In Assyria—reduced by necessity to eat meats pronounced unclean by tlie Mosaic law (Ezekiel 4. 13). See
1 depart—yet the ungodly in their madness desire God to depart from them (Job 21.14; 22.17; Matthew 8. 34j. At last they know to their cost how awful it is when God ha« departed (Deuteronomy 31.17; 1 Samuel 28.15, 16; cf. v. 11, and 1 Samuel 4.21). 13. Ephraim, as I saw Tyrus . . . in a pleasant plae«—i.e., in looking towards Tyrus (on whose borders Ephraim lay) I saw Ephraim beautiful In situation like her (Ezekiel 26. and 27. and 28). is planted —as a fruitful tree; image suggested by the meaning of "Ephraim" (u. 11). bring forth his children to the murderer {v. 16; ch. 13.16.) With all his fruitfuluess. Ills children shall only be brought up to be slain. 14. what wilt thou give 1—as if overwhelmed by feeling, he deliberates with God what is most desirable. Give ... a miscarrying womb—of two evils he cliooses the least. So great will be the calamity, that barrenness will be a blessing, though usually counted a great misfortune (Job 3. 3; Jeremiah 20. 14; Luke 23.29). 15. Gilgal—(see Note, ch. 4.
2 Kings 17. 6. 4. offer wine offerings—Jii., pour as a libation (Exodus 30.9; Leviticus 23.13). neltlier sitall tliey be pleasing nnto him—as being offered on a profane soil, saci'iflces . . . as tlie bread of mourners—wliich was unclean (Deuteronomy 26. U ; .Teremiah 16.7; Ezekiel 21.17). tlieir bread for tlieir soul—their otfering for the expiation of tlieir soul [Calvin] (Leviticus 17. 11). Rather, "their bread for their sustenance ('soul ' being often used for the animal life, Genesis 14. 21, Margin) shall not come into the Lord's house;" it shall only subserve their own uses, not my worship. H. (Ch. 2.11.) 6. because of destruction—to escape from the devastation of their coun-
15.) This was the scene of their first contumacy in rejecting God and choosing a king (1 Samuel 11. 14, 15; cf. 1 Samuel 8. 7), and of their subsequent idolatry. All tlieir wickedness—t. e., their chief guilt, there I hated them —not with the human passion, but holy hatred of their sin, which required punishment to be inflicted on themselves (cf. Malachi 1.3). out of mine house—as in ch. 8, 1: out of the land holy unto me. Or, as "love" is mentioned immediately after, the reference may be to the Hebrew mode of divorce, the husband (God) putting the wife (Israel) out of the house, princes—revolters "Harim . . . Sorerim" (Hebrew), a play on similar sounds. 16. The figures "root," "fruit," are suggested by tlie word " Ephraim," i. e., fruitful (Notes, v. 11, 1'2). " Smitten," viz., with a blight (Psalm 102.4). 17. My God—"My," in contrast to " them," i. e., the people, whose God Jehovah no longer is. Also Hosea appeals to God as supporting his authority against the whole people, wanderers among try. Egypt shall gatlier them up i. e., into its sepulchres (Jeremiah 8.2; Ezekiel 29. 5). Instead of returning
10 Palestine, they should die in Egypt. Alemplxls—famed as a necropolis, the pleasant places for their silver i. e., their desired treasuries for their money. Or, " whatever precious thing they have of silver." [Madrer.J nettles —the sign of desolation (Isaiah 34.13). 7. visitation vengeance : punishment (Isaiah 10. 3). Israel shall know It—to her cost experimentally (Isaiah 9. 9). the propliet is a fool—the false prophet who foretold prosperity to the nation shall be convicted of folly by the event, the spiritual man—the man pretending to inspiration (Lamentalions 2.14; Ezekiel 13.3; Micah 3.11; Zephauiah 3.4). for the multitude of tliine iniquity, &c.—connect these words with, " the days of visitation, &c., are come ;" " the prophet, &c., is mad," being parenthetical, the great hatred—or, "the great provocation" [HendersonJ; or, . . . nations—(2 Kings 15.29; 1 Chronicles 5. 26.)
(tliy) "greatapostasy." [Maurer.] English Version means
CHAPTER X.
Israel's " hatred" of God's prophets and the law. 8. The watchman . . . was witli my God—The spiritual watchmen, the true prophets, formerly consulted my God (Jeremiah 31. 6; Habakkuk 2. 1); but their so-called prop/ie« is a snare, entrapping Israel into idolatry, hatred—rather, Ver. 1-15. Israel's Idolatry, the Source of Perjuries and Unlawful Leagues, soon destined to be THF, Ruin OF the State, their Kino and their Images being about to be carried off ; A JU.ST Chastisement, THE Reaping corresponding to the Sowing. The prophecy was uttered between Shalmaneser's first and second Invasions of Israel. Cf. v. 14; also d. 6, referring to Hoshea's calling So of Egypt to his aid; also v. 4, 13. 1. empty—stript of its fruits [Calvin] (Nahum 2.2); compelled to pay tribute to Pul (2 Kings 15. 20). Maurer translates, "A widespreading vine;" so LXX. Cf. Genesis (a cause of) " apostasy'' (see v. 7). [Maureb.] house of his God i. e., the state of Ephraim, as in ch. 8. 1. [Maurer.] Or, " the house of his(false)god," the calves. [Calvin.] Jehovah, "my God," seems contrasted with "/lis God." Calvin'.s view is therefore preferable. 9. as in tlie days of Glbeah—as in the day of the perpetration of the atrocity of Gibeah, narrated In Judges 19. 16-22, &c. 10. As the traveller in a wilderness is delighted at finding grapes to quench his thirst, or the early fig (esteemed a great delicacy in the East, Isaiah 28.4; Jeremiah 24.2; Micah 7. 1); so it was my delight to choose your fathers as my peculiar people in Egypt (ch. 2. 15). at her flrst time —when the first-fruits of tlie tree become ripe, went to Baal-peor—(Numbers 25.3): the Moabite idol, in whose worship young females prostituted themselves; the very
49. 22; Psalm 80. 9-11 ; Ezekiel 17.6. brlngeth forth fruit unto himself—not unto Me. according to . . . multitude of . . . fruit . . . Increased . . . altars—in proportion to the abundance of their prosperity, which called for fruit unto God (cf. Romans 6. 22), was the abundance of their idolatry (ch. 8. 4, 11). a. heart . . . divided—(1 Kings 18. 21 ; Matthew 6. 24 ; James 4. 8.) now—i. e., soon, he—Jehovah, break down—"cut off," viz., the heads of the victims. Those altars, which were the scene of cutting fiin Israel latterly was guilty of. separated themselves —consecrated themselves, unto that shame— to that sh.imeful or foul idol (Jeremiah 11. 13). their abomlna- ;ttous were according as they loved—rather, as Vulgate, off the victims' heads, shall be themselves cut off. 3. now, &c.—soon they, deprived of their king, shall be reduired to say, We have no king (v. 7, 15), for Jehovah deprived us of him, because of our not fearing God. What then (seeing God is against us) should a king be able to do for us, if we had one? As they rejected the heavenly King, they were deprived of their earthly king. 4. word» —mere empty words, swearing falsely In making covenant—breaking their engagement to Shalmaneser " they became abominable like the object of their love" (Deuteronomy 7.26; Psalm 115.8). English Version gives good sense, "their abominable idols they followed after, a(;c(>rdiiig as their lusts prompted them" (Margin, Amos
4. 5). 11. tlicir glory shall fly away—fit retribution to those who " separated themselves unto that shame" (v. 10). Cliildren were accounted the glory of parents; sterility, a reproach. " Ephraim" means fru Ufulness (Genesis 41. 52); this its name ehall cease to be Its characteristic, from (2 Kings 17. 4), and making a covenant with So, though covenants with foreigners were forbidden. Judgment ... as hemlock i.e.. Divine Judgment shall spring up as rank, and as deadly, as hemlock In the furrows (Deuteronomy 29. 18; Amos 5.7; 6. 12). GeseniuS translatea, "poppy.'' Grotius, "darnel." 5. fear because of tlM tlie birth . . . womb . . . conception-Ephraim's children shall perish in a threefold gradation; (1.) From the birth. (2.) From the time of pregnancy. (3.) From the 658
RefnDofi and Threatenings for Idolatry. HOSEA XI. TJie Inyralitudt of TsracL cnlves—i. e., shall fear /or them. Beth-aven—substituted
Israel's freedom, prosperity, and self-indulgence heretofore. But now God will put the Assyrian yoke upon l.er, instead of freedom, putting her to servile work. I passed over upon—I put the yoke upon, make ... to ride—as in Job 30. 22; t. e., hurry Kpliraim away to a distant region. [Calvin.] Lyra translates, "I will make (tlie Assyrian) to ride upon Kpliraim." Maurer, "I will make Ephraim to carry," viz., a charioteer, his clotls—" the clods before him." 13. Continuation of the image in v. 11 (Proverbs for Bitli-el In contempt (ch. 4. 15). it singular, the one in Beth-el; after the pattern of whicli the other "calves" (7)f«ra/) were made. "Calves" in the Hebrew is feminine, to express contempt, priests—the Hebrew Is only used of idolatrous priests (2 Kings 23. 5; Zephaniah 1. 4), from a root meaning either the black garment in which they were attired ; or, to resound, referring to their howling cries in their sacred rites. [Calvin.] t?iat rejoiced on It—because it was a source of gain to them. Maurer translates, "Shall leap in trepidation on account of it;" as Baal's priests did (1 Kings 18. 26). the glory thereof—the magnificence of its ornaments and its worship. 6. It . . . also—The calf, so far from saving its worshippers from deportation, Itself shall be carried off; hence "Israel shall be asliamed" of it. Jareb (Note, ch. 5. 13.) "A present to the king (whom they looked to as) their defender," or else avenger, whose wratli thej' wished to appease, viz., Shalmaneser. The minor states applied this title to the Great King, as tiie avenging Protector, his own counsel —the calves, which Jeroboam set up as a stroke of policy to detach Israel from Judah. Their severance from Judah and Jehovah proved now to be not politic, but fatal to them. 7. (Ver. 3,15.) foam—denoting sliort-lived existence, and speedy dissolution. As the foam though seeming to be eminent, raised on the top of the water, yet has no solidity, such is the throne of Samaria. Maurer translates, " a chip" or broken branch that cannot resist the current. 8. Aven—i. e., Beth-aven. the sin—i. e., the occasion of sin (Deuteronomy 9.21; 1 Kings 12.30). they shaU say to . . . mountains, Cover us—so terril)le shall be tlie calamity, that men sliall prefer death to life {Luke
11. 18). Act righteously and ye shall reap the reward; a reward not of debt, but of grace, in mercy-according to the measure of the Divine " mercy," wliicli over and above repays the goodness or "mercy" which we show to our fellow-man (Luke 6. 38). break . . . falloiv ground—remove your superstitions and vices, and be renewed, seek . . . Lord, till he come—though not answered immediately, persevere unceasingly "till He come." rain send down as a copious shower, righteousness i. e., tlie reward of rigliteousness, i. e., salvation, temporal and spiritual (1 Samuel 20.23; cf. Joel 2.23). 13. reaped iniquity— )'. e., the fruit of iniquity; as "righteousness" {v.
12) is "the fruit of righteousness" (Job 4. 8; Proverlis 22. 8; Galatians 6. 7, 8). lies—false and spurious worship, trust in thy way—thy perverse way (Isaiali 57. 10; Jeremiah
2. '£i), thy woi-sliip of false gods. This was tlieir internal safeguard, as their external was "the multitude of tlieir mighty men." I*, tumult—a tumultuous war. among thy people—<t<., peoples: the war shall extend to the whole people of Israel, through all the tribes, and the peoples allied to her. Shalman spoiled Beth-arbel i. e., .Shalmaneser, a compound name, In which the part conimon to it, with the names of three otlier Assyrian kings, is omitted; Tiglath-pileser, Esar-haddon, Shar-ezer. So Jeconiah is abbreviated to Conlah. Arbel was situated in Naphtali in Galilee, on the border nearest Assyria; against it Shalmaneser, at his first Invasion of Israel (2 Kings 17.3), vented his chief rage. God threatens Israel's fortresses with the same fate as Arbel suffered "in the day (on the occasion) of the battle" then well known, though not mentioned elsewhere (cf. 2 Kings 18. 34). This event, close on the reign of Hezekiah, shows the inscription of Hosea (ch. 1. 1) to be correct. 15. So shall Betli-el do onto you i. e.. Your idolatrous calf at Beth-el shall be the cause of a like calamity befalling you. your great wickedness lit., the wickedness of your wicked7iess. in a morning i. e., speedily, as quickly as the dawn is put to flight by the rising sun (ch. 6. 4; 13. 3 ; Psalm 30. 5). king —Hoshea.
2.3. .30; Revelation 6. 16; 9. 6). Those very hills on which were their Idolatrous altars, one source of their confidence, as tlieir "king" (v. 7) was the other, so far from helping them, shall be called on by them to overwhelm them. 9. Gibeah—(Ch. 9. 9; Judges 19. and 20.) They are singled out as a specimen of the whole nation, there they stood—t. e., tlie Israelites have, as there and then, so evt r since, persisted in their sin. [Calvin.] Or, better, "they stood their ground," t. e., did not perish then. [Maurer.] the battle . . . did not overtake them though God spared you then. He will not do so now; nay, the battle whereby God punished the Gibeonite " cliildren of iniquity," shall the more heavily visit you for your continued Impenitence. Though "they stood" then, it ehall not be so now. The change from "tliou" to "they" marks God's alienation from them ; they are, by the use »f tlie tliird person, put to a greater distance from God. 10. my desire . . . chastise—expressing God's strong intlination to vindicate His justice against sin, as being the Infinitely holy God (Deuteronomy 28. 63). the people foreign invaders " sliall be gathered against them." when they sliall bind themselves In their two furrows Image from two oxen ploughing together side by side, In two contiguous furrows: so the Israelites shall join themlelves, to unite their powers against all dangers, but it
CHAPTER XI.
Ver. 1-12. God's Former Benefits, and Israel's Ingratitude RESULTING IN PUNISHMENT, YET JeHOVAH PROMISES Restoration at last. Ver. 5 shows this prophecy was uttered after the league made with Egypt (2 Kings 17. 4). 1. Israel . . . called my son out of £gypt —Bengel translates, " I<Yom the time that he (Israel; was in Egypt, I called him my son," whicli the parallelism proves. So ch. 12. 9, and 13. 4, use " from . . . Egypt," for "from the time that thou didst sojourn in Egypt." Exodus 4. 22 also shows that Israel was called by God, " My son," from the time of Ills Egyptian sojourn (Isaiah 43. 1). God is always said to have led or brought forth, not to have "called," Israel from Egypt. Matthew 2. 15, therefore, In quoting this prophecy, typically and primarily referring to Israel, antitypically and fully to Messiah, applies it to Jesus' sojourn in Egypt, not His return from it. Even from His infancy, partly spent in Egypt, God called Him His son. God included Messiah, and Israel for Messiah's sake, in one common love, and therefore in one common prophecy. Messiah's people and Himself are one, as the Head and the body. Isaiah 49. 3 calls Him " Israel." The same general reason, danger of extinction, caused the infant Jesus, and Israel in its national infancy (cf. Genesis 42.; 43.; 45. 18; 46. 3, 4; Ezekiel 16. 4-6; Jeremiah iirill not save them from my destroying them. [Calvin.] Their " two furrows" may refer to their tivo places of setting up the calves, tlieir ground of confidence, Dan and Beth-el. Or, the two divisions of the n.ation, Israel and Judah, "in their two furrows," i.e., in their respective two places of habitation; v. 11, which specifies the two, favours this view. Hexderson prefers the Kerl {Hebrew Margin) reading, "for their two iniquities and translates, "when they are bound" In captivity. English Version is best, as the image Is carried out in v. 11 ; only it is perhaps better to translate, "tlie people (the Invaders) binding them," &c., i. e., making them captives; and so v. 11 alludes to the yoke being put on the neck of Ephraim and Judah. H. tanght—». e., accu.itomed. loveth t« tread o«it . . . corn —a far easier and more self-indulgent work than ploughing; in treading corn, cattle were not bound together under a yoke, but either trod It singly with their feet, or drew a threshing sledge over it (Isaiah 28.27,28): they ware free to eat some of the corn from time to time, as the law required they should be unmuzzled (Deuteronomy
31. 20) to sojourn in Egypt. So He, and His spiritual Israel, are already called "God's sons" whilst yet in the Egypt of the world, a. As they called them—" they," i), NO that they grew fat in this work. An image of viz., monitors sent by me. "Called," in v. 1, suggests ttie
Judgment upon Israel. HOSEA XII. Reproof of Ephraiin and Judah.
Idea of the many subsequent calls by the prophets, went from tliem—turneci away in contempt (Jeremiah 2. 27). Baalim—images of Baal, set up In various places. 3. taught ... to go lit., to use his feet. Cf. a similar image, Deuteronomy 1. 31; 8. 2, 5, 15; 32. 10, 11; Nehemiah 9. 21 ; Isrtiali 6S. 9; Amos 2. 10. God bore them as a parent does an infant, unable to supply itself, so that It has no anxiety about food, raiment, and its going forth. Acts 13. 18, which probably refers to this passage of Hosea; He took them by the arms, to guide them that they might not stray, and to hold them up that they might not stumble, knew not tliat I Iiealed tliem i.e., that my design was to restore them spiritually and temporally (Exodus 15. 26). 4. cords of a man—parallel to " bands of love;" not such cords as oxen are led by, but humane methods, such as men employ when Inducing others, as for instance, a father drawing his child, by leadingstrings, teacliing him to go (f. 1). I was . . . astlieytliat take off tile yoke on tlielr jaws . . , I laid meat—Astlie humane husbandman occasionally loosens the straps under the jaws by which the yoke is bound on tlie neck of oxen, and lays food before them to eat. An appropriate image of God's deliverance of Israel from the Egyptian yoke, and of His feeding them in the wilderness. 5. He eliall not return into . . . Egypt—tnz., to seek help against Assyria (cf. ch. 7. 11), as Israel lately had done (2 Kings 17. 4), after having revolted from the Assyrian, to whom they had been tributary from the times of Meuahem (2 Kings 15. 19). In a figurative sense, " he shall return to Egypt" (ch. 9.3), i.e., to Egypt-like bondage; also many Jewish fugitives were literally to rejtm to Egypt, when the Holy Land was to be in Assyrian and Chaldean hands. Assyrian shall be his king—instead of having kings of their own, and Egypt as their auxiliary, toecause they refused to return—just retribution. They would not return (spiritually) to God, therefore they shall not return (corporally) to Egypt, the object of their desire. 6. abide—or, " fall upon." [Calvin.] branches i.e., his mah, Zeboim. and Sodom, utterly destroying them, wliereas I will not utterly destroy thee. Somewiiat similarly Jerome : " I am not one such as human dwellers in a city, who take cruel vengeance ; I save those whom 1 correct." Thus "not man," and "in the midst of thee," are parallel to " into the city." Though I am in the midst of thee, it is not as man entering a rebellious city to destroy utterly. Maurek needlessly translates, " I will not come in wrath." 10. he sliall roar like a lion—by awful judgments on their foes (Isaiah 31.4; Jeremiali 25.26-30; Joel 3. 16), calling his dispersed " children " from the various lands of their dispersion, sliall tremble—shall flock in eager agitation of haste, from the west—(Zechariali
8. 7.) Lit., the sea. Probably the Mediterranean, including its "isles of the sea," and maritime coast. Thus as v.
11 specifies regions of Africa and Asia, so here Europe. Isaiah 11. 11-16, is parallel, referring to the very same regions. On " children," see ch. 1. 10. 11. tremble—fluttei in haste, dove—no longer "a silly dove" (ch. 7. 11), but as "doves fl^'ing to their windows" (Isaiah 60.8). In tlieir lionses—(Ezekiel 28. 26.) Lit., upon, for the Orientals live almost as much upon tlieir flat-roofed houses as in them. 13. MAtTRER joins this verse witli ch. 12. Butasthis verse praises Judah, whereas ch. 12. 2 censures him, it must belong rather to ch. 11., and a new prophecy begins at ch.
12. To avoid this, Maxjrer translates this verse as a censure, "Judah wanders witli God," i. e., though having the true God, he wanders after false gods, ruletli with God —to serve God is to reign. Epliraim wished to rule without God (cf. 1 Corinthians 4. 8) ; nay, even, in order to rule, cast off God's worship. [Rivetus.] In Judah was the legitimate succession of kings and priests, witli tlie saints—tlie holy priests and Levites. [Rivetus.] With the fathers and propliets who handed down the pure worship of God. Israel's apostasy Is the more culpable, as he had before him the good example of Judah, which he set at naught. The parallelism ("with God") favours Margin, " With THE Most Holy One." villages, which are the branches or dependencies of the cities. [Calvin.] Grotius translates, " his bars " (so Lamentations 2, 9), t. e., the warriors who were the bulwarks of CHAPTER XII.
Ver. 1-14. Reproof OF Ephraim and Judah : theib Father Jacob ought to be a Pattern to them. Thia prophecy was delivered about the time of Israel's seeking the aid of the Egyptian king So, In violation of their covenant with Assyria (seen. 1). He exhorts them to follow their father Jacob's persevering prayerfulness, which brought God's favour upon him. As God Is unchangeable. He will show the same favour to Jacob's posterity as He did to Jacob, if, like him, they seek God. 1. feedeth on wind—(Proverbs 15. 14 ; Isaiah 44. 20.) Polloweth after vain objects, such as alliances with Idolaters and their idols (cf. ch. 8. 7). east wind—the Simoom, blowing from the desert east of Palestine, which not only does not benefit, but does injury. Israel follows not only things vain, but things pernicious (cf. .lob 15. 2). Increaseth lies —accumulates lie upon lie, i. e.. Impostures wherewith they deceive tliemselves, forsaking the truth of God. desolation violent oppressions practised by Israel. [MauRER.] Acts which would prove the cause of Israel's own desolation. [Calvin.] covenant with . . . Assyrians (Ch. 5. 13; 7. 11.) oil . . . into Egypt—as a present from Israel to secure Egypt's alliance (Isaiah 30. 6; 57. 9; cf. 2 Kings 17. 4). Palestine was famed for oil (Ezekiel 27. 17). 3. controversy with Judah—(Ch.4. 1; Mlcah6. '2.) Judah, under Aliaz, had fallen into idolatry (2 Kings 16.3, Ac). Jacol) i. e., tlie ten tribes. If Judah, the favored portion of tlie nation, shall not be spared, much less degenerate Israel. 3. He—Jacob, contrasted with his degenerate descendants, called by his name, Jacob {v. 2; cf. Micall 2. 7). He took Esau by the lieel in the womb in order to olitain, t he state. Cf. ch. 4. 18, " rulers," Margin, " shields " (Psalm
47.9). because of their own counsels—in worshipping idols, and relying on Egypt (cf. ch. 10. 6). 7. bent to backsliding—not only do they backslide, and that too from me, their " chief good," but they are bent upon it. Though they (the prophets) called them (the Israelites) to the Most High (from their idols), "none would exalt (i.e., extol or honour) Him." To exalt God, they must cease to be "bent on backsliding," and must lift themselves upwards. 8, as Admah . . . Zeboim—among the cities. Including Sodom and Gomorrah, irretrievably overthrown (Deuteronomy 29. 23). heart . . . turned -within me—with the deepest compassion, so as not to execute my threat (Lamentations 1.20; cf. Genesis 43.30; 1 Kings 3. 26). So the phrase is used of a new turn given to the feeling (Psalm
105. 25). repentlngs—God speaks according to human modes of thouglit (Numbers 23. 19). God's seeming change
Is in accordance witli His secret everlasting purpose of love to His people, to magnify His grace after their desperate rebellion. 9. I will not return to destroy Kphralm —t. e., I will no more, as in past times, destroy Ephraim. The destruction primarily meant is probably that by Tiglath-pileser, who, as the Jewish king Ahaz's ally against Pekah of Israel and Rezin of Syria, deprived Israel of Gilead, Galilee, and Naplitall (2 Kings 15.29). The ulterior reference is to the long dispersibn hereafter, to be ended by God's covenant-mercy restoring his people, not for their merits, but of His grace. God, . . . not man not dealing as man would, witli implacable wratli under awful provo('ation (Isaiali 55. 7-9; Malachl 3. 6). I do not, lilie man, change wiicn once I have made a covenant of everlasting love, as witli Isrjiel (Numbers 2;!. 19). We measure God by tiie human standard, and hence are slow lo credit fully liis promises; these, however, belong to the if possible, the iirivlleges of the first-born (Genesis 25. 2*2-
20), whence lie took his name, Jacob, meaning supplanter ; and again, by his strength, prevailed in wrestling with God for a blessing (Genesis 32. 24-29) ; whereas ye disregard my promises, putting your confidence in idols and foreign alliances. He conquered God,j/e are the slaves of idols. Only hav« Jehfvah on your side, and ye are stronger lUao faitliful remnant, not to the obstinately Impenitent, in
Ite mt<clst of tliee—as peculiarly thy God (Exodus 19. 5, 6). not enter into the city—as an enemy: as I entered Ad-
G6U
Ephraim and Judah exhorted to Repent. HOSEA XIII. Ephraim'n Sina Provoke God. of their impenitence (cf. Ecclesiastes 8.11-13). 9. And— rather, "And yet." Though Israel deserves to be cast oil for ever, yet I am still what I have been from, the time of my delivering them out of Eyypl, their covenant God; therefore, "I will yet make thee to dwell in tabernacles,"
Edom, or even Assyria. So the spiritual Israel lays hold of llie lu'el ol' Josus, " tlio Kirst-boni of luuny brethren," iKMiig bora again ol tlie Holy Spirit. Having no riglit iu themselves to tlie inlierituuce, tlielay hoUl of tlie bruised heel, the huiaanily of C'iu ist crucitied, and let not go their Hold of Him wlio is not, as Esau, a curse (Hebrews 12. Iti, i. e., to keep the feast of tabernacles again in remembrance of a new deliverance out of bondage. Fulfilled primarily at the return from liabylou (Nehemiah 8. 17). Fully and antitypically to be fulfilled at the final restoration from the present dispersion (Zechariah 14. 16; cf. Leviticus 23. 42, 43). 10. by . . . the prophets lit., upon, i. e., my spirit resting on them. I deposited u»ii/i. i/ieji* niy instructions which ought to have brought you to the right way. An aggravation of your guilt, that it was not through ignorance you erred, but in defiance of God aud His prophets. [Calvin.] Ahijah the Shilonite, Shemaiah, Iddo, Azariah, Hanani, Jehu, Elijah, Elisha, Micaiah, Joel aud Amos were " the pi-ophets" Ijefore Hosea. visions . . . similitudes—I adopted such modes of communication, adapted to man's capacities, as were calculated to arouse attention : I left Ao means untried to reform you. Ch. 1., 2., 3. contain examples of "similitudes." 11. Is tliere lni<iuity in Gilead 1—He asks the question, not as if the answer was doubtful, but to strengthen the affirmation: "Surely they are vanity;" or as Maukjek translates, " They are nothing but iniquity." Iniquity, especially idolatry, iu Scripture is often termed " vanity." Proverbs 13.11: "Wealth gotten by vanity," i. e., iniquity. Isaiah 41. 29: " They are all uaraij/ . . . images." "Gilead" refers to Mizpah-gilead, a city representing the region beyond Jordan (cli. U. 8; Judges 11.29); as "Gilgal," the region on this side of Jordan (cli. 4. 15). In all quarters alike they are utterly vile, their altars are as heaps in tlie furrows i.e., as numerous as such heaps: viz., the heaps of stones cleared out of a stony field. An appropriate image, as at a distance they look like altars (cf. cii.
17), but, by becoming a curse lor us, is a blessing to us. power wltit CJod—referring to iris name, " Israel," prince atf GoU, acquired on that occasion (cf. Matthew 11. 12;. As the promised Canaan had to be gained forcibly by Israel, so heaven by the faithful (llevelalion 3. 21; cf. Luke 13. 24). "Strive," lit., "as iu tiie agony of a contest." So the Canaanitess iMatthew 15. 22). liis streiigtU—which lay iu his conscious weakness, whence, when his thigh was put out of joint by God, he hany upon Him. To seek strengtli Was his object; to grant it, (jod's. Yet God's mode of procedure was strange. In human form He tries as it were to throw Jacob down. When simple wrestling was not enough, He does what seems to ensure Jacob's fall, dislocating Ills tiiigh joint, so that he could no longer stand. Yet it was then that Jacob prevailed. Thus God teaches us Ihe irresistible might of conscious weakness. For when weak in ourselves, we are strong by His strength put in us (Job 23. U; Isaiah 27. 5; 2 Corinthians 12. 9. 10). 4. tlie angel—the uncreated Angel of the Covenant, as God the Sou appears in the Old Testament (Malachi 3. 1). made SRi>i>llvatiou—Genesis 32. 2li: "1 will not let thee go, except thou bless me." Ite fouuil liim—the angel found Jacob, when he was fleeing from Esau into Syria: tlie Lord appearing to him " in lieth-el " (Genesis 28. 11-19 ; 3j.
1). What a sad contrast, that in this same Beth-el now Israel worships tlie golden calves ! tliere lie spake wltU us—"witli as being in the loins of our progenitor Jacob (cf. Psalm 06. 6, "They . . . we;" Hebrews 7. 9, 10). What God there spake to Jacob appertains to us. God's promises to him belong to all his posterity wlio follow iu the steps of his prayerful faith. 5. ILord Oiod Jehovah, a name implying His immutable eomiaacy to His promines. From the Hebrew vool meaning existence. "He that is, was, and is to be," always the same. (Hebrews 13. 8; Revelation lU. 1, 4, and 8. 11). As the third member in the parallelism aasvcers to the first, Gilgal to Gilead, so the fourth to the second, " altars" to " vanity." The word " heaps" alludes to the name " Gilgal," meaning a heap of stones. The very scene o! the general circumcision of the people, and of the solemji passover kept after crossing Jordan, is now the stroughuid of Israel's idolatry, li. Jacob fled . . . served —Thou-^li ye jiride yourselves on the great name of " Israel," forget not that your progenitor was the same Jacob who wail a fugitive, aud who served for Racnel fourteen years. He forgat not me who delivered him when fleeing from Esuu, and when oppressed by Laban (Genesis 28.5;
1. 1,8; cf. Exodus 3. 1-1,15; 6.3.) As He was unchangeable in His favour to Jacob, so will He be to His believing posterity, of liosts—which Israel foolisiily worshipped. Jehovah has all the hosts (Saba) or powers of heaven and earth at command, so that He is as all-powerful, as He is faithful, to fultil His promises (Psalm 135. (i; Amos 5. 27). memorial—the name expressive of the character iu whieli God was ever to be remembered (Psalm 135. 13). 6. tliou —who dost wish to be a true descendant of Jacob, to TUY God—who is tlierefore bound by covenant to hear thy prayers, keep mercy aud Judgment—(Micah 6. 8.) These two include the second-table commandments, duty towards one's neighbor, tire most visible test of the sincer-
23. 20, 28 ; Deuteronomy 26. 5). Ye, though delivered from Egypt (v. 13), and loaded with my favours, are yet unwilling to return to me. country of Syria—the champaign region of Syria, i. e., the portion lying between the Tigris and Euphrates, hence called Mesopotamia. Padau-aram means the same, i. e.. Low Syria, as opposed to Aramea (meaning the high country) or Syria (Genesis 48. 7). 13. by a pi-ophet—Moses (Numbers 12.6-8; Deuteronomy 18.15, ity of one's repenlance. wait on tliy God—alone, not on thy idols. Including all the dutiesof the first table (Psalm
87. 3,5,7; fU. 1). 7. mercliant—a play on the double sense Of the Hebrew, "Canaan," t. e.,a Cauaanite and a "merchant." Ezekiel 16.3: "Thy birth is . . . of Canaan." They who naturally were descendants of pio»»s Jacob had become virtually Canaaniles, who were proverbial as cheating merchants (cf. Isaiah 23. 11, Margin), the greatest reproach to Israel, who despised Canaan. The Phoenicians CiUled tliemselves Canaaiiites or merchants (Isaiah 23. 8). oppress open violence : as the " balances of deceit " imply fraud. 8. And—t. e., Notwitlislauding. Yet I am . . . rlcU i. e., I regard not what the propliets say: I am content with my state, as I am rich (Kevelation 3. 17). There-
18). preserved translate, "kept;" there is an allusion to the same Hebrew word In v. 12, " kept sheep ;" Israel was kept by God as His flock, even as Jacob kept sheep (Psalm SO.
1 ; Isaiah 63. 11). 14. provoked him i. e., God. leave his blood upon Iiim—not take away the guilt and penalty of the innocent blood shed by Ephraim in general, and to Moleoh in particular, his reproach shall Iiis l<ord return unto him—Ephraim's dishonour to God in v orstiipping idols, God will repay to him. That God is " his Lord " by right of redemption and special revelation to Ephraim only aggravates his guilt, instead of giving him hope of escape. God does not give up His claim to them as His, however they set aside His dominion. fore, in just retribution, this is the very language of the enemy lu being tlie instrument of Israel's punishment. Zechariah 11.5: "They that sell them say . . . / am rich." Better far poverty with honesty, than riches gained by sin. i«y labours—my gaius by labour. tUey shall flnd none i. e., none shall flud any. iniquity . . . that were sin — iniquity that would bring down the penally of sin. Ephraim argues. My Buccess in my labours proves that I am not a guilty sinner as the prophets assert. Thus sinners pervert God's
CHAPTER XIII.
Ver. 1-16. Ephbaim's sinful Ingratitude to God, an d ITS fatal Consequence ; God's Promise at Last. This chapter and 14. probably belong to the troubled times thai followed Pekah's murder by Hoshea (cf. ch. 13. 11 ; 2 Kings
15.30). The subject is, the idolatry of Ephraim, notwithstandiug God's past beuefits, destined to be his ruin. 1. 661 long-sufleriug goodness (Matthew 5.45)inlo a justification
God'g Anrjer agiiimt Ephraim HOSEA XIV. A Judgment for Rebellion.
When ILpliraiin e]ii«ke trfinbling— rather, "When Ephiiiim (,llie tribe must, powerlul amoDg the twelve in Israel's early liisloryj spake (authoritatively) there was trembling;" all reverentially feaied him (jEKOME](cf. Job bound up and hidden, i. e., do not flatter yourselves, because of tlie delay, that I have forgotten your sin. Nay (ch.9. 9), Ephraiin's iniquity is kept as it were safely sealed up, until tliedue timwconies for bringing it forth for punishment (Deuteronomy 32. 3i ; Job 14.17; 21.19; cf. Romans
29.8, 9, 21 J. olt"ende«l in Baal i.e., in respect to Baal, by worshipping liiin (1 Kings l(i. iSl), under Ahab; a more heinous oli'ence tliun even tlie calves. Therefore It is at this climax of guilt that Ephraim "died." Sin has, In the sight of God, within itself the germ of death, though that death may not visibly take effect till long after. Cf. Romans 7.9, "Sin revived, and I died." So Adam in the day of his sin was to die, though the sentence was not visibly executed till long after (Genesis 2. 17; 5.5). Israel is sirai-
2.5). Opposed to "blotting out the handwriting against" the sinner (Colossians 2. 14). 13. sorrows of a travailing woman—calamities sud<len and agonizing (Jeremiah
6). unwise—in not foreseeing the impending judgment, and averting it by penitence (Proverbs 22. 3). he sliould not stay long in tlie place of the breaking forth of children—when Israel might deliver himself from calamity by the pangs of penitence, he brings ruin on himself by so long deferring a new birtli unto repentance, like a lai ly represented as politically dead in Ezekiel 37. a. aceoriling to tlieir own understanding i. e., their arbitrary devising. Cf. "will-worship," Colossians 2.23. Men are not to be " w -je above that which is written," or to follow their own understanding, but God's command in worship, kiss tlie calves—an act of adoration to the golden calves (cf. 1 Kings 19. IS ; Job 31. 27 ; Psalm 2. 12). 3. tUey .sUall be us tlie morning cloud . . . dew—(Ch. 6. 4.) As their "goodness" soon vanished like the morning cloud and dew, so they shall perish like them, tlie floor —tlie threshing-floor, generally an open area, on a height, exposed to the winds, cliimney—generally in the East an orifice in the wall, at once admitting tlie light, and giving egress to tlie smoke. 4. (Ch. 12.9; Isaiah 43. 11.) no saviour [temporal as well as spiritual] besides me (Isaiah 45. 21.) 5. I did know thee i. e., did acknowledge thee as mine, and so took care of thee (Psalm 144. 3 ; Amos cliild whose mother has not strenglli to bring 't forth, and which tlierefore remains so long in tlie passage from the womb as to run the risk of death (2 Kings 19. 3; Isaiah
37.3; 60.9). 14. Applying primarily to God's restoration of Israel from Assyria partially, and, in times yet future, fully, from all the lauds of their present long-continued dispersion, and political death {ci.oXi.fi.i; Isaiah 25. 8; '26.
19; Ezekiel 37. 12). God's power and grace are magiiitied in quickening wliat to the eye of flesh seems dead and hopeless (Romans 4. 17, 19). As Israel's history, past and future, lias a representative character in relation to Iho Church, this verse is expressed in language alluding to Messiali's (who is the ideal Israel) grand victory over the grave and death, the tirst-fruits of His own resurrection, the full harvest to come at the general resurrection ; hence tlie similarity between this verse and Paul's language as to tlie latter (1 Corinthians 15.55). That similarity becomes more obvious by translating a.s LXX., wliicli Paul plainly quotes from ; and as tlie same Hebrew word is translated in v. 10, " O death, where are thy plagues (paraphrased by LXX., 'thy victory')? O grave, where is thy destruction" (rendered by LXX., ' thy sting')?" The question is that of one triumphing over a foe, once a cruel tyrant, but now robbed of all power to hurt, repentance shall be hid from mine eyes—i. e., I will not change my purpose of fulfilling my promise by delivering Israel, on the condition of their return to me (cf. ch. 14. 2-8; Numbers 23. 19; Romans 11. 29). 15. fruitful—referring to the meaning of " Ephraim," from a Hebrew root, " to be fruitful" (Genesis 41. 52). It was long the most numerous and flourishing of the tribes (Genesis 48. 19). wind of tlio li Ofrd—i. e., sent bj' the Lord (cf. Isaiah 40. 7), wlio has His instruments of punishnientalways ready. The Assyrian, Shalmaneser, &c., is meant (Jeremiah 4. 11 ; 18. 17 ; Ezekiel
3.2). As / knew thee as mine, so thou sliouldest know no God but me {v. 4). in . . . land of . . . drought—(Deuteronomy 8.15. ) 6. Image from cattle, waxing wanton in abundant pasture (cf. ch. 2.5,8; Deuteronomy 32.13-15). In proportion as I fed tliem to the full, the.v were so satiated that " their heart was exalted ;" a sad contiast to the time when, by God's blessing, Epliraim truly "exalted himself in Israel" (v. 1). therefore have they forgotten me—the very reason why men should remember God, Vi2., prosperity, which comes from Him, is tlie cause often of their forgetting Him. God had warned them of this danger (Deuteronomy 6.11, 12). 7. (Ch. 5.14; Lamentations
3.10.) leopard—the Hebrew comns from a root meaning tpntted (cl. Jeremiah 13.23). Leopards lurk in tiiicliets, and thence spring on their victims, observe i.e., lie in wait for Ihoni. Several MSS., LXX., Vnlyate, Syriac and A rabic read, liy a slight change of the Hebrew vowel pointing, "by the way o/ Assyria," a region abounding in leopards and lions. Enr/lLh Version is better. 8. "Writers on tlie natures of beasts say that none is more savage than a she-bear, when bereaved of her whelps." [JeKOME.l caul of . . . heart—the membrane enclosing it; the pericardium, there—" by the way" (v. 7). 9. thou . . . in ine—in contrast, hast destroyed thyself—i. e., thy destruction is of tliyself (Proverbs ti. 32; 8. 3(j). in me is thine help lit., in thine help—(cf. Deuteronomy 33. 26). Hadst thou rested thy hope in me, I would have been always ready at hand /or thy help. [Grotius.1 10. I will be thy king ; where— rather, as Marc/in and LXX., Syriac, Vulgate, "Where now is thy king?" [Maureii.] English Version is, liowever, favoured both by the Hebrew, by the antithesis between Israel's self-chosen and pe^'ishing kings, and God, Israel's abiding King (cf. cli. 3. 4, 5). wlicre . . . Give ine a king—Where now is the king whom ye substituted in my stead ? Neither Saul, whom the whole nation oegged for, not contented with me tlieir true Iting (1 Sam-
19. 1'2). from tl»e wilderness — i., the desert part of Syria (1 Kings 19. 15), tlie route from Assyria into Israel, lie-the Assyrian invader. Shalmaneser began the siege of Samaria in 723 b. c. Its close was in 721 b. c, the first year of Sargon, who seems to have usurped the throne of Assyria whilst Shalmaneser was at the siege of Samaria. Hence, wliilst 2 Kings 17. 6 states, " the king of Assyria took Samaria," 2 Kings 18. 10 says, "at the end of tliree years they took it." In Sargon's magnillcent palace at Khor.sabad, inscriptions mention tlie number—27,280—of Israelites carried captive by tlie founder of the palace from Samaria and other places of Israel. [G. V. Smitu.] 16. This verse and v. 15 foretell tlie calamities about to befall Israel before her restoration {v. 14), owing to lier Impenitence, her God—tlie greatest aggravation of her rebellion, tliat it was against her God (v. 4). Infants . . . daslied in pieces, &c.—(2 Kings 8. 12 ; 15. 16 ; Amos 1. 13.) uel 8. 5, 7, 19, 20; 10. 19), nor Jeroboam, whom subsequently the ten Irilies chose instead of the line of David my anointed, can save thee now. They had expected from CHAPTER XIV.
"Ver. 1-9. God's Promise of Blessing, on their Repentance: THEIR Abandonment OF Idolatuy Fouktold: the Conclusion of the Whole, the Just shall Walk in God's Ways, but the TK.\NSfiHii.ssou siialii Pall THEREIN. 1. fallen by til ine initiulty—(Cli. 5. 6; tlieir kings what is the prerogative of God alone, viz., the power of saving them, judges—including allcivil authorities under the king (cf. Amos 2. 3). 11. I gave . . . king In . , . anger . . . took . . . away in . . . wratlx — true both of Saul (1 Samuel 15. 22, 2;<; Ki. 1) and of Jeroboam's
13.9.) 3. Take with you woi-ds-- Instead of sacrifices.
Viz., the words of penitence here put in your mouths by God. " Woi'ds," in Hebrew, ineiin realities, there being tlie same term for iiwris and things; so God implies, He wlU not accept empt professions (Psalm 78. 36; Isaiah 29. ISX line (2 Kings 15. 3(1). Pekah was taken away through Uosliea, as himself to(jk away Pekahiah; and as lloshea was soon to be taken away by the Assyiiian king. VZ. bound up . . . hid—treasures, meant to be kept, are 662
Inl'i-oJutlion, JOEL. Inlroductiftn. shadow (but who shall have been forced to leave itl, shall return, i. e., be restored (Ezekiel :i5. 9). Others take "Ifii shadow" to moan Jehovah's (cf. Psalm 17. 8; 91. 1; Isaiah 4.
He does not ask costly sacrifices, but words of heartfelt penitence, receive us graclonsly—Hi. (for) jootZ. calves of our lips—T. c, instead of sacrifices of calves, wliich we wnnot ofl'er to Thee in exile, we present the praises of our 6), which r. 1, 2, "return unto the ^rd," Ac, favours. Hut the " his" in v. 6 refers to Israel, and therefore must refer to the same here, revive as . . . com—as the corn long buried in the earth springs up, witli an abundant produce, so shall they revive from their calamities, with a great Increase of ofl>ipring (cf. John 12. 24). scent thereof—t. e., lips. Thus the exile, wherein the temple service ceased, prepared the way for the gospel time, wlien the types of Uie animal sacrifices of the Old Testament being realized
In Christ's perfect ssicriflce once for all, "the sacrifice of praise to God continually that, is the fruit of our lips" (Hebrews IS. 14) takes their place in the New Testament.
Isi-jLeVs fame, Cf. v. 6, "His smell as Lebanon;" Song of Solomon 1.3: "Thyname is as ointment poured forth." LXX. favour Margin, " memorial." as the wine of Lebanon—which was most celebrated for its aroma, flavour, and medicinal restorative properties. 8. Ephraiin nhall say—being brought to penitence by God's goodness, and confessing and al)horriiig his past madness. I have heard . . . and observed him— I .lehovah have answered and rci/arded him with favour ; the opposite of God's " hiding his face from" one (Deuteronomy 31. 17). It is the experience of God's favour, in contrast to God's wrath heretofore, that leads Ephraim toabhor his past idolatry. Jehovah heard and answered : whereas the idols, as Ephraim now sees, could not fteftr, much less answer. Iain
3. Three Ijesetting sins of Israel are here renounced, trust
In Assyria, application to Egypt for its cavalry (forbidden, Deuteronomy 17. Ifl ; of. ch. 7. 11 ; 11. 5 ; 12. 1 ; 2 Kings 17. i ; Psalm X",. 17; Isaiah 30. 2, 16; 31. I), and idolatry, fatherless—(ifscriptive of the destitute state of Israel, when severed from God, their true Father. We shall henceforth trust in none hut thee, the only Father of the fatherless, and Helper of the destitute (Psalm 10.14; 68.5); our nation has experienced Thee .such in our helpless state in Egj-pt, and now in a like state again our only hope is Thy goodness. 4. God's gracious reply to their self-condemning prayer. backalii Ung apostasy; not merely occasional backslidings. God can heal the most desperate sinfulness. [CaIjVik.] freely—with a gratuitous, unmerited, and abundant love (Ezekiel 16. 60-()3). So as to the spiritual Israel (.lohn 15. 16; Romans 3.2-1; 5. 8; 1 John 4. 10). 5. ag (I>e <leiv—wliich falls copiously in the East, supplying the place of the more frequent rains in other regions. God will not be " as the early dew that goeth away," L)ut constant (ch. 6. 3, 4; Job 20. 19; Proverbs 19. 12). the lUy —no plant is more productive than the lily, one root often producing fifty bulbs [Pliny, H. N. 21. 5]. The common lily is white, consisting of six leaves opening like liells. The ro.yal lily grows to the height of three or four feet; Matthew 6.29 alludes to the beauty of its flowers, roots as Lebanon i. e., as the trees of Lebanon (especially the cedars), which cast down their roots as deeply as is their height upwards; so that they are Immovable [Jerome], (Isaiah 10. 34). Spiritual growth consists most in the growth of the root which is out of sight. 6. branches—shoots, or suckers, beauty . . . •8 the olive—which never loses its verdure. One plant. . . a green fir—or cypress; ever gree'n, winter and summer alike; the leaves not falling of Tin winter. From me
Is thy fruit found— "From me," as the root. Thou needest go no lartlier than me for the supply of all thy wants; not merely the protection implied by the sfiadow of the cypress, but that wliich the cypress has not, viz., fruit, all spiritual and temporal blessings. It maybe also implied, that whatever spiritual graces Ephraim seeks for or may have, are not of themselves, but of God (Psalm
1. 3; John 15. 4, 5. 8; James 1. 17). God's promises to us are more our security for mortifyingsin than our promises to God (Isaiah 27. 9). 9. Epil,OGUE, summing up the whole previous teaching. Here alone Hosea uses the term " righteous," so rare were such characters in liis day. There is enough of saving truth clear in God's word to guide those humbly seeking salvation, and enough of difficulties to confound those who curiously seek them out, rather than practically seek salvation, fall—stumble and are oS'ended at difficulties opposed to their prejudices and lusts, or above their self-wise understanding (ct Proverbs 10.29; Micah 2.7; Alatthew 11.19; Luke 2.34; John 7. 17; 1 Peter 2. 7,8). To him who sincerely seeks the agenda, God will make plain the credenda. Christ is the foundation-stone to some: a stone of stumbling and rook of offence to others. The same sun softens wax and hardens clay. But their fall is the most fatal who fall in the waysof God, split on the Bock of ages, and suck poisou out of the Balm of Gilead.
Is not enough to express the graces of God's elect people. The iiV.!/ depicts its lovely growth ; but as it wants duration and firmness, the deeply-rooted cedars of Lebanon are added ; these, however, are fruitless, therefore the fiuitful, pea'ce-bearing, fragrant, ever-green olive is added, sntell as I>banon—which exhaled from it the fragrance of odoriferous trees and flowers. So Israel's name shall be in goolsavour with all (Genesis 27. 27; Song of Solomon 4. 11). 7. They that used to dwell under Israel's
JOEL. INTRODUCTION.
Joel (meaning " one to whom Jehovah is God," i. e., worshipper of Jehovah) seems to have belonged to Jixdah, as no reference occurs to Israel ; whereas he speaks of Jerusalem, the temple, the priests, and the ceremonies, as if he were Intimately familiar with them (of. ch. 1. 14; 2. 1, 15, 32; 3. 1, 2, 6, 16, 17, 20, 21). His predictions were probably delivered
In the early days of Joash, B. c. 870-865. For no reference is made in them to the Babylonian, Assyrian, or even the Syrian invasion ; and the only enemies mentioned are the Philistines, Phoenicians, Edomites, and Egyptians (ch. 3. 4, 19). Had he lived after Joash, he would doubtless have mentioned the Syrians among the enemies whom he enumerates, since they took Jerusalem, and carried ofl immense spoil to Damascus (2 Chronicles 24. '£\ 24). No idolatry is mentioned; and the temple services, the priesthood, and other institutions of the theocracy, are represented as flourishing. This all answers to the state of things under the high priesthood of Jehoiada, through whom Joash had been placed on tlie throne, and who lived in the early years of Joash (2 Kings H. 17, 18; 12. 2-16; 2 Chronicles 24. 4-14). H« was son of Petliuel.
The first chapter describes the desolation caused by an inroad of locusts—one of the instrumentsof Divine judgment mentioned by Moses (Deuteronomy 28. 38, 39) and by Solomon (1 Kings 8. 37). The second chapter («. 1-11), the appearance of them, under images of a hostile army suggesting that the locusts were symbols and forerunners of a mora terribia scourge, viz., foreign enemies who would consume all before them. (Tlie absence of mention of personal In- Jnry to the inhabitants is not a just objection to the figurative interpretationfor the figure is cousi.-^U'nt tluoughoiit
Gtio
Jod Eihorteth to an Observance JOEL I. of Sundry JudymenU of God.
In attributing to the locusts only injury to vegetation, tliereby injuring indirectly man and beast.) Ch. 2. 12-17, exhortation to repentance, the result of which will be, God will deliver His people, the former and latter rains sliall return to fertilize their desolated lands, and sliall be the pledge of the spiritual outpouring of grace beginning with Judah, and thence extending to "all flesh." Ch. 2. 18-32; ch. 3., God's judgments on Judah's enemies, whereas Judah shall be established for ever.
Joel's style is pre-eminently pure. It is characterized by smoothness and fluency in the rhythms, roundness in the sentences, and regularity in the parallelisms. Witli the strength of Micah it combines the tenderness of Jeremiah, the vividness of Nahum, and the sublimity of Isaiah. As a specimen of liis style take ch. 2., wlierein the terrible aspect of the locusts, their rapidity, irresistible progress, noisy din, and instinct-taught power of marshalling their forces for their career of devastation, are painted with grapliic reality. would have been so devastated were I not pleased to In- CHAPTER I. Ver 1-20. The Desolate Aspect of the Country THIiOUGH THE PLARUK OF LOCUSTS ; THE PEOPLE ADMONl.SHED TO OFFER SOLEMN PRAYERS IN THE TEMPLE ; FOR THIS Calamity is the Earnest of a still heavier OvE. I.Joel meaning, Je/iovah is God. son of Pethuel —to distinguish Joel tlie prophet from others of the name. Persons of eminence also were noted i)y adding the father's name. 3, 3. Aspirited introduction calling attention, old men—the Ijest juctges in question concerning the past (Deuteronomy 32. 7; Job 32. 7). Hath this been, &c. i.e., Hath any so grievous a calamity as Ons ever been before? No such plague of locusts had been since the ones in flict punishment (ch. 2. 18; Isaiah 14. 25; Jeremiah 16. 18; Ezekiel 36. 5; 38. 16). strong— as irreslstiljly sweeping away before its compact body the fruits of man's industry, without nnmher—so Judges 6. 5 ; 7. 12, " like grasshoppers (or locusts) for multitude" (Jeremiah 46. 23; Nahum
3. 15). teeth . . . lion i. e., the locusts are as destructive as a lion ; there is no vegetation that can resist their bite (cf. Revelation 9.8). Pliny says "they gnaw even the doors of houses." 7. barked—Bochart, with LXX. and S}/riac, translates, from an Arabic root, "hatli broken," viz., the topmost shoots, which locusts most feed on. Calvin supports £'n<//i.»/i Version, my vine . . . my tig tree —being in "my hand," i.e., Jehovah's (v. 0). As to the vine-abounding nature of ancient Palestine see Itumliers
Eyi/pt. Exodus 10. H is not at variance with tliis verse, which refers to Jnclea, in which Joel says there had been no such devastation before. 3. tel! ye your chlltli-eit— in order that they may be admonished by the severity of tlie punisliment to fear God (Psalm 78.6-8; cf. Exodus 13. S ; Josliua 4. 7). 4-. This verse states the subject on which lie afterwards expands. Four species or stages of locusts, rather than four dif Terent insects, are meant (cf. Leviticrus 11.22X Lit., (I.) tlie gnawing locust; (2.) the DviarmingXncwsit; (.3.) Vae licking \oc\ifi\.\ (4.) the consuming locust; forming a climax to the most destructive kind. The last is often three inches long, and tlie two antennre, 13.23,24. cast it away—down to tlie ground, branches. . . white — botli from the bark being stripped oft" (Genesis .30. 37), and from the branches drying up through the trunk, botli bark and wood being eaten up below by the locusts. 8. Lament — O "my land" (v. 6; Isaiah 24.4). virgin . . . for the husband—A nVq'in betrothed was regarded as married (Deuteronomy 22. 23; Matthew 1. 19). The Hebrew for "husband" is lord or possessor, the husband being considered the master of the wife in the East, of her youth — when the aflfections are strongest, and when sorrow at bereavement is consequently keenest. Suggesting the thought of what Zion's grief ought to be for iier separation from Jehovah, the betrotlied husband of her early da.vs (.Teremiali 2. 2; Ezekiel 16. 8; Hosea 2.7; eacli an inch long. The two hinder of its six feet are larger than tlie rest, adapting it for leaping. The first "kind" is tliat of the locust, having just emerged from the egg in spring, and witliout wings. Tlie second is wlien at tlie end of spring, still in their first skin, tliey put forth of. Proverbs 2.17; Jeremiah 3.4). 9. The greatest sorrow to the mind of a religious Jew, and what ought to impress the wliole nation with a sense of God's displeasure, is the cess.xtion of the usual temple worship, meat offering— Hebrew, mincha; " meal" not in the English sense "flesh;" but the unblood.y offering made of flour, oil, and frankincense. As It and the drink oftering or libation poured out accompanied every sacrifleial ftkh offering, the latter little ones witliout legs or wings. Tlie third, when after their third casting of the old skin, tliey get small wings, which enable thorn to leap the better, but not to fly; being not able to go away till their wings are matured, they devour all before them, grass, shrubs, and bark of trees: translated "rough caterpillars" (Jeremiah 51. 27). The fourth kind, the matured winged locust (see JVo/e,Nahum is included, though not .specified, as l>eing also "cut ofl'," owing to there being no food left for man or beast, priests
3. 16). In ch. 2. 25 they are enumerated in the reverse order, where the restoration of the devastations caused by tliem is promised. The Hebrews make the first species refer to Assyria and Babylon ; tlie second species, to MedoPersia; tlie third, to GrecoMacedonia and Antiochus Epipllanes; the fourth, to the Romans. Though the prirnar.v reference be to literal locusts, the Holy Spirit doubtless had in view the successive empires whicli assailed Judea, each worse than its predecessor, Rome being the climax. 5. Awnkc—out of your ordinary state of drunken stupor, to realize the cutting off from you of your favour-. . . mourn—not for tlieirown loss of sacrificial perquisites (Numbers IS. 8-15\ but because they can no longer offer the appointed offerings to Jehovah, to whom they minister. 10. field . . . land—differing in that "field" means the open unenclosed country; "land," the rich red soil (from a root to be red) fit for cultivation. Thus, "a man of the field," in Hebrew, is a hunter ; a man of the ground or land, an agriculturist (Genesis 25.27). Field and land are here personified, new wine—from a Hebrew root implying that it fakes possession of the brain, so that a man ite drink. Even the drunkards (from a Jlehrew root, any strong drink) shall be forced to "howl," though usually laugliing in the midst of the greatest national calamities, so palpahl.y and universally shall the calamity afl'ect ail. wine . . . new wine 'fioo or fresh wine, in Hebren', is tlie unferniented, and therefore unintoxicating, suieet juice extra(ded liy pressure from grapes or other fruit, as pomegranates (Song of Solomon 8.2). Wine is the prot Uice of the grape alone, and is intoxicating (see Note, v. 10). 6. nn Uon — applied to the locusts, rather than " peoph^" is not master of himself. So the Arabic term is from a root to hold captive. It is already fermented, and so intoxicating, unlike the sweet fresh wine, In v. 5, called also "new wine," thongh a different Helrrew word. It and " tlie oil" stand for the vine and the olive tree, from which tlie " wine" and " oil" aro obtained (d. 12). drle<l up-- not "ashamed," ;is Margin, n?. is proved by the parallelism to " languishetli," i. e., droopeth. 11. Be ... ashamed i.e.. Ye shall have the shame of disappointment on account of the failure of "the wheat" and "barley" "harvest." liowl . . . vine-dressers—the semicolon should follow, (I'niveriis 30. 26 1, to mark not oul.y their numbers, but also their s/iixige Jiostilily ; and also to prepare the mind of .IS it is the "husbandmen" who are to be " ashamed" " for the wheat," Ac. The cause of the "vine-dressers" being tlie hearer for the transition to the figurative locusts In called to "howl" does not come till v. 12, "The vine U dried up." I'Z. pomegranate—a tree straight In the siem ch. i., viz., tue notion" or Gentile foe coming against Judea (cf. ell. 2. 2). my land—i. e., Jehovah's ; wlilch never
Gfi4
The Prophet Prescribelh a Fast. JOEL II. The Terribleness of OocCs Judgmentt, Appropriate here, as the swarms of locusts interceptlnij the sunlight suggested darkness as a tit image of the coming visitation, as tJ»e morning spread upon the mountains: a great people—substitute a comma foi a colon after mountains: As the morning liglit spreads itself over the mountains, so a people numerous [Maubeb] and strong shall spread themselves. The suddenness of the rising of the morning light which gilds tlie mountain tops tirst is less probably thought by others to be the point of comparison to the sudden inroad of the foe. MAtJHEK refers it to the yellow splendour which arises from the reflection of the sunlight on the wings of tlie immense hosts of locusts as they approach. This is likely; understanding, however, that the locusts are only the Images of human foes. The immense Assyrian host ot invaders under Sennacherib (cf. Isaiali 37. 30) destroyed by God {v. 18, 20, 21), may be the primary objects of the prophecy; but ultimately the last Antichristiau confederacy destroyed by special Divine interposition, is meant {Note, ch. 3. 2). there hatli not been ever the like—(Cf. cli. 1. 2 and Exodus 10. 11.) 3. Iieforc . . . behind— (. e., on every side il Chronicles 19. 10). fire . . . flame—destruction . . . desolation (Isaiah 10. 17). us . . . Ediu . . . wilderness conversely (Isaiah 51.3; Ezekiel 33. So*). 4. apx>earauce ... of horses—(Revelation 9. 7.) Not literal, but figurative locusts. The tilth trumpet, or first woe, in the parallel passage (Revelation 9.), cannot be literal: for in Revelation 19. 11 it is said, " they had a king over them, the angel of the bottomless pit—in the Hebrew, 2\.haAiXon {Destroyer), but in the G'J-ce/:, Apollyon"—and (Revelation 9.7) "on' their heads were as it were crowns lilie gold, anji their faces were as the faces of men." Cf. v. 11, " the day of the Lord . . . great and very terrible;" implying their ultimate reference to be connected with Messiah's second coming in judgment. The locust's hea<Vis so like that of a horse, that tlie Italians call it cavalette. Cf. Job 39. 20, "the horse ... as the grasshopper," or locust, run—the locust bounds, not unlike the horse's gallop, raising and letting down together the two front feet. 5. Like the noise of chariots—referring to the loud sound caused by their wings in motion, or else the movement of their lii nd legs, on the tops of mountains Maubeb connects this with "they," i. e., the locusts, which first occupy the higher places, and thence descend to the lower places. srrowing twenty feet high ; the fruit is of the size of an orange, with blood-red coloured pulp, palm tree — the dates of I'alestine were famous. The palm is the symbol of Judeaou coins under the Roman emperor Vespasian.
] I often grows a hundred feet liigh. apple tree—tlie Hebrew is gHiieric, including the orange, lemon, and pear tret joj withered away—such as is felt in the harvest and tlic vintage (Psalm 4.7; Isaiah 9. 3). 13. Gird jTOurselvcs-tiz., with sackcloth; as in Isaiah 32. 11, the ellipsis is supplied (cf. Jeremiah 4. 8). lament, ye priests —as it is your duty to set the example to otheis; also as the guilt was greater, and a greater scandal was occa Bloned, by your sin to the cause of God. come—LXX., "enter" the house of Ood (cf. v. 14). He all night in sackcloth—so Ahab (1 Kings 21. 27). ministers of my God (1 Corintliians S). 13.) Joel claims authority for his doctrine; it is in God's name and by His mission I speak to you. 14. Sanctify ... a fast—Appoint a solemn fast, solemn assembly lit., a day of restraint or cessation from work, so that all might give themselves to supplication (cli. 2. ISJ
16; 1 Samuel 7. 5, 6; 2 Chronicles 20. 3-13). eldersthe opposition to "children" (ch. 2. 16) requires age to be Intended, though probably elders in office are included. Being the people's leaders in guilt, they ought to be their leaders also in repentance. 15. day of the Lord—(Ch.
2. 1, 11); i. e., the day of His anger (Isaiah 13. 9; Obadiah
15; Zephaniah 1. 7, 15). It will be a foretaste of the coming day of the Lord, as Judge of all men, whence
It receives the same name. Here the transition begins from the plague of locusts to the worse calamities (cli. 2.) from invading armies about to come on Judea, of which the locusts were the prelude. 16. Cf. v. 9, and latter part cf V. 12. joy—which prevailed at the annual feasts, as also in theordinury sacrificial ofl Terings, which theotferers lite of bufore the Lord with gladness and thanksgivings (Deuteronomy 12. (i, 7, 12; 16. 11, 14, 15). 17. Is rotten-" is dried up," " vanisiies away," from an Arabic root. [MauKEK.] "Sued," lit., grains. The drought causes the seeds to lose all their vitality and moisture, gamers—granaries; generally underground, and divided into separate receptacles for the different kinds of grain. 18. cattle. . . jierplexed-implying the restless gestures of the dumb beasts in their inability to find food. Tliere is a tacit contrast between the sense of the brute creation and the insensibility of tiie people, yea, the . . . sheep—ei'CM
It may refer (as in English Version) to "chariots," wliich make most noise in crossing over rugged heights. 6. much pained— with teri-or. The Arab proverb is, "More terrible than tlie locusts." faces shall gather blackness—(Isaiah 13. 8; Jeremiah 30. 6; Nahum 2.10.) Maureb translates, " withdraw their brightness," i. e., wax pale, lose colour (cf. v. 10 and ch. 3. 15). 7-9. Depicting the regular military order of their advance, "One locust not turning a nail's breadth out of his own place in the march." [Jerome.] Cf. Proverbs 30. 27, " The locusts have no king, yet go they forth all of them by bands." 8. Neither sitall one tlirust another—t. e., press upon so as to thrust his next neighbour out of his place, as usually occurs in a large multitude, when tliey fall ui>on tlie sword—i.e., among missiles, not be wounded—because they are protected by defensive armour. [Grotius.] Maurer translates, "Their (the locusts') ranks are not broken when they rush among missiles" (cf. Daniel 11. 22). 9. run to and fro in the city—greedily seeking what they can devour, tlie wall—surrounding each house in Easternbuildings, enter in at the windows—though barred, like a thief—(John 10. 1 ; cf. Jeremiah 9. 21.) 10. earth . . . quake before tliem— t. e., tlie inhabitants of the eartli qualie with fear of them, heavens . . . tremble i. e., the powers of heaven (Matthew 21. 29); its illumining powers are disturbed by the locusts which intercept the sunlight with their dense flying swarms, These, however, are but the images of revolutions of states caused by such foes as were to invade Judea. 11. Lord theslieep, which are content with less rich pasturage, cannot find footl. art made desolate—iiZ., suffer punishment. The innocent brute shares the punishment of guilty man (Exodus 12. 29; Jonah ,3. 7; 4. 11). 19. to thee will I cry Joel here interposes. As this people is insensible to shame or fear and will not hear, I will leave them and address myself directly to thee (cf. Isaiah 15. 5; Jeremiah
23.9). tire i.e., the parching heat, pastures—" grassy places;" from a Hebrew root "to be pleasant." Such places would be selected for "habitations." But the English Version rendering is better than Margin. 30. beasts . . . cry . . . unto thee i. e., look up to heaven witli heads lilted up, as if their only expectation was from God (Job 38.41; Psalm 104.21; 145.15; 147.9; cf. Psalm 42. 1). They tacitly reprove the deadness of the Jews for not even now invoking God.
CHAPTER II.
Ver. 1-32. The Coming Judgment a Motive to RePEHTAjfCE. Promise of Blessings in the Last Days. A more terrilic judgment than that of the locusts foretold, under Imagery drawn fronr that of the calatnily then engrossing the al Hicted nation. He therefore exhorts to repentance, assuring tlie Jews of Jehovah's pity if they would repent. Promise of the Holy Spirit in tlie last days under Messiah, and the deliverance of all believers in H»m. 1. Blow . . . trumpet—to sound an alarm of coming war (Niu.'ibers 10.; Hosea5.8; Amos 3. 6); tlie office of the jiritsls. Cli. 1. 15 is an anticipation of tlie fuller prophecy in tl)is cliapter. 'A. darkness . . . gloominess. . . his army—so among Mohammedans, "Lord of the locusts" is a title of God. liis voice—His word of command to the locusts, and to the antitypical human foes of Judea, as "His army." strong tliat executeth Ilia word—(Revelation Is. 8.) IS. With such judgments im-. . clouds . . . thick darkness—accumulation of synonyms, to intensily the picture o' calamity (Isaiah 8. 22j.
6(55
The Prophet Comfortelh Ziov JOEL II. ttnlh Present and Future BLeasinya, pending over the Jews, Je!i i.^ah Himself urges them to in his doings. Cf. as to Sennacherib, 2 Kings 19. 11-13, 22, 28, This is quite inapplicable to the locusts, who merely seek food, not self-glorification, in invading a country. ^1-^23. In an ascending gradation, the land destroyed by the enemy, the beasts of the field, and the children of Zion, the land's inliabitunts, are addressed, tlie former two l)y personification. Lord will do great tilings—in contrast to the "great things " done by the hauglily foe {v. 20) to the hurt of Judali stand the "great tilings" to be done by Jehovah for her benefit (cf. Psalm 126. 2, 3). !4'-J. (Zechariah rep-.-ntauce. also now—evj . noiy, wliat none could have boped or believed possibl-a, Ood still invites you to the hope of salvation, fastiw . . weeping . . . mourning—their sin being mosi, '>emou8 needs extraordinary humiliation. The outwarr" marks of repentance are to signify the depth of tb* r sorrow for sin. 13. Let there be the Inward 8orr'>w of heart, and not the mere outward niiinileslaiion o: it by "rending the garment" '.Joshua 7. Uj. t!>c cvU— t ie calamity which He had threatened against the impenitent. 14. leave ... a meat oif'eriug and a cIrinJk offering—t. e., give plentiful har-
8. 12.) As before (ch. 1. 18, 20) he represented the beasts as groaning and crying for want of food in tlie "pastures,'' so now he reassures them by the promise of springing pastures. 23. rejoice In the Lord—not merely in the springing pastures, as the brute "beasts" wliich cannot raise their thoughts higher (Isaiah 01. 10; Habakkuk 3. vests, out 01 the first-fruits of which we may offer the meat and drink ofl'ering, now "cutoff" through the famine (ell. 1. 9, 13, l(j). "Leave behind Him:" as God in visiting His people now has left behind Him a curse, so He will, on returniug to visit them, leave behind him a blessing. 15. Blow tUe trumpet—to convene the people (Numbers
18). former rain . . . the rain . . . t!ie former . . . tlie latter rain—the autumnal, or "former rain, ' from the middle of October to the middle of December, is put
10. 3). Oi. ch. 1. 14. The nation was guilty, and therefore first, as Joel prophesies in summer when the locusts' invasion took place, and therefore looks to the lime of early sowing in autumn, when the autumnal rain was indispensably requii'ed. Next, "the rain," gciuri<y ther'/ '5".ust be a national humiliation. Cf. Hezekiah's procf? iugs before Sennacherib's invasion, 2 Chronicles
80. 1*.. saiictify tlie congregation viz., by expiatory rites and purification with water [Calvin] (Exodus 19. 10, 22j. qker Iraymlates, " appoint a solemn assembly," which "«)uld be a tautological repetition of v. 15. elders ally, lit., the showering or heavy rain. Next, the two species of the latter, "the former and the latter rain" (in March and April). The repetition of the "former rain " implies that He will give it not merely for the exigence of that particular season when Joel spake, but also lor the future in the regular course of nature, the autumn and thcspring rain; the former being put first, in the order of nature, as being required for the sowing in autumn, as the latter. . . chi'dren—no age T,*as to be excepted (2 Chronicles 20.
13). brl iegroom—ordinarily exempted from public duties (Deute/ jnomy 24. 5 ; cf. 1 Corinthians 7. 5, 29). closet—or, nuptial jcd, from a Heorew root to cover, referring to the canopy ovc-r it. 17. between the porcU and . . . altar— the porch oi Solomon's temple on the east (1 Kings 0. 3). The altar of burrt offerings in the court of the priests, before the porch (2 Chronicles 8. 12; cf. Ezekiel 8. IB; Matthew 23. 35). The suppliants thus were to stand with their backs to the altar on which they had nothing to is required in spring for maturing the young crop. The Margin, "a teacher of righteousness," is wrong. For the same Hebrew word is translated " former rain " in the next sentence, and cannot therefore be dOTeventiy translated here. Besides Joel begins with the inferior and temporal blessings, and not till v. 28 proceeds to the higher and spiritual ones, of which the former are the pledge, moderately—rather, "in due measure," as much as the land requires; lit., "according toriglit;" neither too mucli nor too little, either of which extremes would hurt the ci'op offer, their faces towai Js the place of the Shekinah presence. lieat Uen should rule over tliem—this shows that not locusts, but human foes, are intended. The Margin translation, "use a by-word against them," is not supported by the Hebrew, wherefore sliould they say . . . Where Is their God 1—i. e., do not for thine own honour's sake, let the heatlien sneer at the God of Israel, as unable to save His people (Psalm 79. 10 ; 115. 2). 18. Then—When God sees His people penitent, be jealous for his landas a husband jealoiis of any dishonour done to the wife whom he loves, as if done to himself. The Helrrew comes from an Arabic root, to be flushed inface through indigna- (cf. Deuteronomy 11. 14; Proverbs 16. 15; Jeremiah 5. 24; iVote, Hosea 6. 3). The phrase, "in due mejisure," in this clause is parallel to "in the first month," in the last clause (i. e., "in the month when first it is needed," each rain in its proper season). Heretofore the Just or right order of nature has been interrupted througli your sin; now God will restore it. See my /niroduc<(oft to Joel. 'Zi. Tlie eftion. 19. corn . . . wine . . . oil—rather, as Hebrew, "the corn . . . the wine . . . <7ie oil," viz., which the locusts have destroyed. [Henderson.] Maurer not so well explains, "the corn, &c., necessary for your sustenance." "Tlie Lord will answer," viz., the prayers of His people, priests and prophets. Cf. in the case of Sennacherib, 2 Kings 19. 20, 21. !40. the northern army—The Hebrew expresses that the north in relation to Palestine is not merely the quarter whence the invader comes, but Is his native land, "the Northlander ;" viz., the Assyrian or Babylonian (cf. Jeremiah 1. 14, 15; Zephaniah 2. 13). The locust's native country is not the north, but the south, the deserts of Arabia, Egypt and Libya. Assyria and Babylon are the type and forerunner of all Israel's foes, Rome, and fect of the seasonable rains shall be abundance of all articles of food. 35. locust . . . canker-worm . . . caierpiller . . . palmer-worm—the reverse order from ch. 1.4, where (see Note) God will restore not only what has been lost by the full-grown cotisuming locust, but also what has been lost by the less destructive licking locust, and swarming locust, and gnawing locust. 20. iie>-«r be ashamed—shall no longer endure the " reproach of the heathen (v. 17) [Maurer]; or rather, "shall not bear the shame of disappointed hopes," as the husbandmen had heretofore (ch. 1. 11).'- So spiritually, waiting on God, His people shall not have the shame of disappointment in their expectations from Him (Romans 9. 33). 37. know tliat I am in tlie midst of Israel—as in tlie Old Testament dispensation God was present by the Shekinah, so in the New Testament first, for a brief time by the Word made flesh dwelling among us (John 1. 14), and to the close of this dispensation by the Holy Spirit in the Church (Matthew 28. 20), and probably in a more sensible manner with Israel when restored (Ezekiel 37. 20-28). never be ashamed—not an unmeaning repetition froai the final Anticlirist, from whom God will at last deliver His peo])le, as lie did from Sennaclierib (2 Kings 19. 3-5). face.. . . hinder part—more applicable to a human army's mn and j-fi((r, than to locusts. The northern Invaders are to be dispersed in every other direction but that from which thej' had come: "A land barren and desolate," i. e., Arabia Deserta: "The eastern. (or front) Sea,'' i. e., the Dead Sea : " The utmost (or hinder) sea," i. e., the Mediterranean. In front and behind mean east and west, as, In marking tlie quarters of the world, Ihey faced the east, which was therefore "In front;" the west was behind them ; the south was on their right, and the north on their left, stink—metaphor from locusts, which perish when blown by a storm into tlie sea or the desert, and emit from tlieir putrefying bodies such a stencli as often breeds a pestilence, because lie hatlt done great tilings —i.e., because the invader ha,th haughtily magnified himself u. '2(i; the twice-asserted truth enforces its unfailing ceitainty. As the "shame " in v. 20 refers to temporal blessings, so in this verse it refers to the spiritual blessings flowing from the presence of God with His people (cf. Jeremiah 3. 16, 17; Revelation 21. 8). 28. afterward—" In the last days " (Isaiah 2. 2) under Messiah after tlie Invasion and deliverance of Israel from the northern army. Having heretofore stated the outward blessings, he now raises their minds to tlie expectat! in of extraordinary spiritual
Future DUming to Zion Promistd, JOEL 111. God's Judgvients against her Enemies. sault of Antichrist. "In Zion and Jerusalem" the Saviimt first appeared ; and there again shall He appear as tU« Deliverer (Zechariah 14. 1-5). as tlie Lord liatli said- .loel herein refers, not to the other prophets, but to his own words preceding, call—metaphor from an invitation to a feast, which is an act of gratuitous kindness (Luke 14. blessings, wliich constitute the true restoration of God's people (Isaiuli 44. 3). FultiUed In earnest (Acts 2. 17) on Peniecost; among the Jews and the subsequent electioa of a people among the Gentiles; hereafter more fully at the restoration of Israel (Isaiah &4. 13; Jeremiah 31. 9, 34; Ezekiel 39.29; Zeohariah 12. 10) and the consequent conversion of the whole world (Isaiah 2.
16) . So the remnant called and saved is according to tlie election of grace, not for man's merits, power, or eflorts (Romans 11. 5).
2; 11. 9; (iti. 18-2:5; Micah 5. 7; Romans 11. 12, 15). As the Jews have been the seedsmen of the elect Church gathered out of Jews and Gentiles, the first Gospel preachers being Jews from Jerusalem, so tliey shall be the harvest-men of the coming world-wide Cliurch, to be set up at Messiah's appearing. Tliat tlie promise is not restricted to the first Pentecost appears from Peter's own words : " The promise
CHAPTER III.
Ver. 1-21. God's Vengeance on Israel's Foes in the ValI/EY of Jehoshaphat. His Blessing on the Church. 1. bring again tlie captivity i.e., reverse it. The Jews restrict this to the return from Babylon. Christians refer it to the coming of Christ. But tlie propliet comprises the wliole redemption, beginning from tlie return out of Babylon, then continued from tlie lir.st advent of Christ down to the last day (His second advent), when G6d will restore His Church to perfect felicity. [Calvin.] 3. Parallel to Zechariah 14. 2, 3,4, where tlie "Mount of Olives" answers to the "Valley of Jehosliaphat" lieiei The latter is called " the valley of blessing" (Berachali) (2 Chronicles 20. 26). It lies between Jerusalem and llio Mount of Olives, and has the Kedron flowing through it. As Jehoshaphat overthrew the confederate foes of Judah, Is (not onlj') unto you and to your children, (but also) to all thai are afar off (both in space and in time), even as manj'as the Lord our God shall call" (Acts 2. 39). So here "upon all flesh." I will pour out—under the new covenant: not merely, let fall drops, as under the Old Testament (John 7. .39). my Spirit—the Spirit "proceeding from the Father and the Son," and at the same time One with the Father and the Son (cf. Isaiah 11. 2). sons . . . dangliters . . . old . . . young—not merely on a privileged few (Numbers 11. 29) as the prophets of the Old Testament, but men of all ages and ranks. See Acts 21. 9, and 1 Corinthians 11. 5, as to " daughters," i. e., women, propliesyi!ig. dreams ... visions—(Acts9. 10; 16. 9). The"dreams" are attributed to the "old men," as more in accordance with their years; "visions" to the "young men," as adapted to their more lively minds. The three modes whereby God revealed His will under the Old Testament (Numbers 12. 6), "prophecy, dreams, and visions, " are here made the symbol of the full manifestation of Himself to all His people, not only in miraculous gilts to some, but by his indwelling Spirit to all in the New Testament (John 14. 21, 23; 15. 15). In Acts 16. 9, and 18. 9, tlie term used is "vision," though in the night, not a dream. No othe'- dream is mentioned in the New Testament save those given to Joseph in the very beginning of the New Testament, before the full gospel had come; and to the wife of Pilate, a Gentile tMatthew 1. 20; 2. 13; 27. 19). "Prophesying" in the New Testament is applied to all speaking under the enlightenment of the Holy Spirit, and not merely to foretelling events. All true Christians are "priests" and "ministers" of our God (Isaiah 61. 6), and have the Spirit (Ezekiel 36. 26. 27). Besides this, probably, a special gift of prophecy and miracle-working Is to be giveu at or before Messiah's coming again. 29. And also And even. The very slaves by becoming the Lord's servants are His freemen (1 Corinthians 7. 22; Galatians viz.. Amnion, Moab, &c. (Psalm 8;?. 6-8), in this valley, so God was to overthrow the Tyrians, Zidonians, Philistines, Edom, and Egypt, with a similar utter overthrow (v. 4, 19). This has been long ago fultl Ued; but the ultimate event shadowed forth herein is still future, wlien God shall specially interpose to destroy Jerusalem's last foes, of whom Tyre, Zidon, Edom, Egypt, and Pliilistia are the types. As " Jelioshaphat" means "the judgment of Jehovah," the valley of Jehoshaphat may be used as a general term for the theatre of God's final judgments on Israel's foes, with an allusion to the judgment inflicted on them by Jelioshaphat. The definite mention of tlie Mount of Olives in Zechariah 14., and the fact that this was the scene of the ascension, makes it likely the same shall be the scene of Christ's coming again : cf. " this same Jesus. . . shall so come in like manner iis ye have seen Him go into heaven" (Acts 1. 11). all nations viz., whicli have maltreated Judah. plead with tlaem — (Isaiah 66. 16; Ezekiel 38. 22). my heritage Israel—(Deuteronomy 32. 9; Jeremiah 10. 10.) Implying that the source of Judali's redemption is God's free love, wherewith He chose Israel as His peculiar heritage, a,nA at the same time assuring them, when desponding because of trials, that he would plead their cause as His own, and as if He were injured in their person. 3. cast lots for my people i. e., divided among themselves my people as their captives by lot. Cf. as to the distribution of captives by lot (Obadiah 11 ; Nahum 3.
3. 28; Colossians 3. 11 ; Philemon 16). Therefore, in Acts 2.
18 it is quoted, "my servants" and " wij/ handmaidens ;" as it is only by becoming the Lord's servants they are spiritually fi'ee, and partake of the same spirit as the other members of the Church. 30, 31. As Messiah's manifestation is full of joy to believers, so It has an aspect of wrath to unbelievers, which is represented here. Thus when the Jews received Him not in His coming of grace. He came injudgment on Jerusalem. Physical prodigies, massacres, and conflagrations preceded its destruction [Josephus, 10). given a boy for . . . harlot— instead of paying a harlot for her prostitution in money, they gave her a Jewish captive boy as a slave, girl for wine—so valueless did they regard a Jewish girl that they would sell her for a diauglit of wine. 4. what have ye to do with me ye have no connection with me (i. e., vnth my people : God identifying Himself with Israel; I, i. e., my people, have given you no cause of quarrel), why then do ye trouble me
J. B.]. To these the language here may allude; but the figures chieHy symbolize political revolutions and changes In the ruling powers of the world, prognosticated by previous disasters (.\mos 8. 9; Matthew 24. 29; Luke 21. 25- (i. e., my people)? Cf. the same phrase, Joshua 22.24 ; Judges
11. 12; 2 Samuel 16. 10; Matthew 8. 29. Tyre . . . Zidon . . . Palestine—(Amos 1.6, 9.) if ye recompense me—if ye injure me (my people), inrevenge for fancied wrongs (Ezekiel 25. 15-
27), and convulsions such as preceded the overthrow of the Jewish polity. Such shall probably occur in a more appalling degree before the final destruction of the ungodly world ("the great and terrible day of Jehovah," cf. Malachl 4. 5), of which Jerusalem's overthrow is the type and earnest. 33. call on . . . name of . . . Lord Hebrew, Jehovah. Applied to Jesus in Romans 10. 13 (cf. Acts 9.
17),I will requite you In your own coin swiftly and speedily. 5. my silver . . . my goid—{. e., the gold and silver of my people. The Philistinesand Arabians had carried olf all the treasures of KingJehoram's house (2 Chronicles 21.16,17). Cf. also 1 Kings 15. 18 ; 2 Kings 12. 18 ; 14. 14, for the spoiling of the treasures of the temple and the king's palace in Judah by Syria. It was customary among the heathen to hang up in the idol temples some of the spoils of war as presents to their gods. 6. Grecians lit,, Javauites, i. e., the lonians, a Greek colony on the coast of Asia Minor who were the first Greeks known to the Jews. The Greeks themselves, however, in their original descent came from Javan (Genesis 10. 2, 4). Probably the germ of 14 ; 1 Corinthians 1. 2). Therefore, Jesus is Jehovah ; and the phrase means, " Call on Mfessiah in His Divine attributes." shall be delivered—as the Christians were, just before .lerusalem's destruction, by ratiring to Pella, warned hy the Saviour (Matthew 24. 16) ; a type of the spiritual deliverance of all believers, and of the last deliver-
Hiice of the elect "remnant" of Israel from the final as-
JOEL III.
Ood Ui he knovm, in His Judyvients.
His Blessing upon Ike Cliureh.
Greek civilization in part oame through the Jewish slaves Imported into Greece from Phoenicia by traffickers. Ezekiel 'Zi. 18 mentions Jdvan and Tyre as trading in the persons of men. far from tlieir border— far from Judea; BO that the captive Jews were cut oH' from all hope of return. 7. raise fUein—i. e., I will rouse them. Neither sea nor distance will prevent my bringing them back. Alexander, and his successors, restored to liberty many Jews In bondage in Greece (Josephus 13. 5; J. B. 3. 9, 2). 8. sell to Its full maturity. God docs not cut off the wicked at once, but waits till tlieir guilt is at its full (so as to the Amorites' iniquity. Genesis 15. 10), to show fortli His own long suffering, and thejustice of their doom wlio have so long abused it (Mattliew 13. 27-30, 38, 40; Revelation 14. la-
Id). For the image of a harvest to be threslied, cf. Jeremiah 51. 33; and a wine press, Isaiah 03. 3 ; Lamentations
1. 15. 14:. The propliet in vision .seeing tlie immense array of nations congregating, exclaims, "Multitudes, multitudes!" a Hebraism for immense multitudes, valley of decision—i. e., the valley in wliicli they are to meet tlieir determined doom. The same as "the valley of Jehoshaphat," i.e., "the valley of judgment" (Note, v. 2). Cf. v. 12, "there will I sit to judge," which confirms AYi/zHa/i Version rather than Margin, " threshing." The repetition of " valley of decision" heightens the effect, and pronounces the awful certainty of their doom. 15. (Notes, ch. 2. 10, 31.) 16, tlieni to . . . Snbeans—the Persian Artaxerxes Mnemon and Darius Ochus, and chiefly the Greek Alexander, reduced the Phoenician and Philistine powers. Thirty thousand Tyrians after the capture of Tyre by the last conqueror, and multitudes of Philistines on the taking of Gaza, were sold as slaves. The Jews are here said to do that which the God of Judah does in vindication of their wrong, viz., sell the Phoenicians who sold them, to a people " far off," as was Greece, whither the Jews had been (Cf. Ezekiel 38. 18-22.) The victories of tlie Jews over their cruel foe Antiochus, under the Maccabees, may be a reference of this prophecy; but the ultimate reference is to the last Antichrist, of whom Antiochus was the type. Jerusalem being the central seat of the theocracy (Psalm 132.
Bold. The Sabeans at the most remote extremity of Arabia Felix are referred to (cf. Jeremiah 6. 20; Matthew 12.
12). 9. The nations hostile to Israel are summoned by Jehovali to " come up" (this phrase is used because JeruBalem was on a hill) against Jerusalem, not that they may destroy it, but be destroyed by the Lord at It (Ezekiel 38.
13), it is. from thence that Jehovah discomiits the foe. roar—as a lion (Jeremiah 25. 30 ; Amos 1. 2 ; 3. 8). Cf. as to Jehovah's voice tliundering. Psalm 18. 13; Habakkuk 3.
7-2:3 ; Zechariah 12. 2-9 ; 14.2,3). Prepare war—lit., iSanc-
10, 11. liord . . . the liope of liis people—or, their refuge (Psalm 46. 1). n. shall ye know—experimentally by the proofs of favours which I shall vouchsafe to you. So "kuow" (Isaiah 60. 16; Hosea 2. 20). dwe Ulng in Ziou— as peculiarly your God. lioly . . , no strangers pass throiigli—to attack, or to defile, the holy city (Isaiah 35. lify war: because the heathen always began war with religious cerenfonies. The very plirase used of Babylon's preparations against Jerusalem (Jeremiah 6. 4) Is now used of the final foes of Jerusalem. As Babylon was then desired by God to advance against her for her destruction, Bo now all her foes, of whom Babylon was the type, are desired to advance against her for their own destruction. 10. Beat your plouglisliares into swords—As the foes are desired to "beat their plouglislvares into xwords, and 8; 52.1; Zechariah 14. 21). Strangers, or Gentiles, shall come to Jerusalem, but it shall be in order to worship Jehovah there (Zechariah 14. 16). 18. mountains . . . drop. . . wine—figurative for abundance of vines, wtiich were cultivated in terraces of eartli between the rocks on the sides of the hills of Palestine (Amos 9. 13). hills . . . flow with milk i.e., they shall abound in flocks and herds yielding milk plentifully, tluough the richness of the pastures, waters—the great desideratum for fertility in the parched East (Isaiah 30. 25). fountain . . . of . . . house of . . . Lord . . . water . . . valley of Shittim— the blessings, temporal and spiritual, issuing from Jehovah's house at Jerusalem, shall extend even to Shittim, on the border between Moab and Israel, beyond .lordan (Numbers 25. 1; 33. 49; Joshua 2.1; Micah 6. 5). Shittim means acractas, which grow only in arid regions: implying, that even the arid desert shall be fertilized by the blessing from Jerusalem. So Ezekiel 47. 1-12 describes the waters issuing from the threshold of the house as flowing into the Dead Sea, and purifying it. Also in Zechariah their pruninfj hooks into spears," that so they may perish in their unhallowed attack on Judah and Jerusalem, so these latter, and the nations converted to God by them, after the overthrow of the Antichristian confederacy, shall, on the contrary, " beat their swords into ploughshares, and Xhe'w spears into pruning hooks," when under Messiah's coming reign there shall be war no more (Isaiah 2.4; Hosea 2. 18; Micah 4. 3). let tlie weak say, I am strong —so universal shall be the rage of Israel's foes for invading her, that even the weak among them will fancy themselves strong enough to join the Invading forces. Age and Infirmity were ordinarily made valid excuses for exemption from service, but so mad shall be the fury of the world against God's people, that even the feeble will not desire to be exempted (cf. Psalm 2. 1-3). 11. Assemble " Hasten." [Mauker.] tliltlier—to the valley of Jehoshaphat. thy mighty ones—the warriors who fancy themselves " mighty ones," but who are on that very spot to be overthrown by Jehovah. [Maitrer.] Cf. " the mighty men" {v. 9). Rather, Joel speaks of God's really "mighty •nes" in contrast to the self-styled " mighty men" (i 9; Psalm 103. 20; Isaiah 13. 3; cf. Daniel 10. 13). Auberlen remarks: One prophet supplements the other, for they
14. 8 the waters flow on one side Into the Mediterranean, on the other side into tlie Dead Sea, near which latter Shittim was situated (cf. Psalm 40. 4; Revelation 22. 1). 19. Kdom—it was subjugated b.y David, but revolted under Jehoram (2 Chronicles 21. 8-10); and at every subsequent opportunity tried to injure Judah. Egypt under Sliisliak spoiled Jerusalem under Rehoboam of the treasures of the temple and the king's house; subsequently to the oaptivit.v. It inflicted under the Ptolemies various injuries on Judea. Antiochus spoiled Egypt (Daniel 11. 40- all prophesied only " in part." What was obscure to one was revealed to the other; what is briefly described by one is more fully so by another. Daniel calls Antichrist a king, and dwells on his worldly conquests ; John looks more to his spiritual tyranny, for which reason he adds a second beast, wearing the semblance of spirituality. Antichrist himself IS described by Daniel. Isaiah (Isaiah 29.), Joel (ch. 3), and Zechariah (Zechariah 12., 13. and 14.), describe his army of heatlien followers coming up against Jerusalem, but not Antichrist himself. 13. See v. 2. Judge all the heathen round about i. e., all the nations from all parts of the earth which have maltreated Israel, not merely, as Henderson supposes, the nations round about Jerusalem (cf. Psalm 110.6; Isaiah 2. 4; Micah 4.3, H-13; Zephaniah 3. 15-19 ; Zechariah 12. 9; 14.3-11; Malaahl 4. 1-3). 13. Direction to the ministers of vengeance to execute God's wrath, as the enemy's wickedness is come 668
43). Edom was made " desolate" under the Maccabees (Josephus 12. 11, 12). The low condition of the two countries for centuries proves the truth of the prediction (cf. Isaiah 19. 1, &c. ; Jeremiah 49. 17 ; Obadiah 10). So shall fare all tlie foes of Israel, typified by tliese two (Isaiah 63, 1, &o.). ^0. dwell for ever—(Amos 9. 15), t. e., be established as a flourishing state, m. cleanse . . . blood . . not cleansed—I will pui'ge away from Judah the extremt guilt(represeiited by " blood," tlie sliedding of which was the climax of her sin, Isaiah 1. 15) which was for long not purged away, but visited witli judgments (Isaiaii 4. 4). Messiah saves from guilt, in order to save from punishment (Matthew 1. 21).
Judgment/ upon Syria, AMOS I. Philistia, Tyre, Edom, and Ammon.
AMOS.
INTRODUCTION.
Amos (meaning in Hebrew " a burden ") was (ch. 1. 1) a shepherd of Tekoa, a small town of Judah, six miles soutn-
Piisl from Betlileliem, and twelve from Jerusalem, on the borders of the great desert (2 Chronicles 20. 20 ; cf. 11. 6, ibid). The region being sandy was fitter for pastoral than for agricultural purposes. Amos therefore owned and tended flocks, and collected sycamore figs; not that the former was a menial office, kings themselves, as Mesha of Moab (2 Kings X 4), exercising it. Amos, however (from ch. 7. 14, 15), seems to have been of humble rank. Thougli belonging to Judah, he was commissioned by God to exercise his prophetical function in Israel ; as the latter kingdom abounded in impostors, and the prophets of God generally fled tojudah through fear of the kings of Israel.a irne prophet from Judali was the more needed in It, His name is not to be confounded with that of Isaiah's father, Afnoz.
The time of liis prophesying was in the reigns of Uzzlah king of Judea, and Jeroboam II. son of Joash, king of Israel (ch. 1. 1), i.e.. In part of the time in which the two kings wei'e contemporary; probably in Jeroboam's latter years, aflpr that mon.arch had recovered from Syria " the coast of Israel from the entering of Hamath to the sea of the plain " (2 Kings 14. '2.~i-'I7); for Amas foretells that these same coasts, "from the entering in of Hamath unto the river of the wilderness," should be t lie scene of Israel's being afllicted (ch. 6. 14); also his references to the state of luxurious security then existing (cli. 6. 1, 4, l'?), and to the speedy termination of it by the Assyrian foe (ch. 1. 5; 3. 12, 15; 5. 27; 8.2), point to the latter part of Jeroboam's reign, which terminated in 784 b. c, the twenty-seventh year of Uzziah's reign, wliich continued down to 759 B. c.
He was contemporary with Hosea, only that the latter continued to prophesy in reigns subsequent to Uzziah (Hosea 1. 1), wliereas Amos ceased to prophesy in the reign of that monarch. The scene of his ministry was Beth-el, wliere the idol calves were set up (oh. 7. 10-13). There his prophecies roused Amaziah the idol priest to accuse him of conspiracy, aud to try to drive him back to Judah.
The first six cliapters are without figure ; the last three symbolical, but witli the explanation subjoined. He first denounces the neighbouring peoples, then the Jews, then Israel (from ch. 3. to the end), closing with the promise or restoration under Messiali (ch. 9. 11-15). His style is thought by Jekomb to betray ills humble origin ; but though not Bublime, it is regular, perspicuous, and energetic; his Images are taken from the scenes in nature with which he was familiar; his rliythms are flowing, his parallelisms exact, and his descriptions minute and graphic. Some peculiar expressions occur: "cleannessof teeth " i. e., want of bread (ch. 4. (i); " tlie excellency of Jacob " (ch.6.8; 8.7); "the high places of Isaac " (ch. 7. !)); "tlie house of Isaac" (ch. 7. 16); "he that createth the wind " (ch. 4. 13). Hengstenbeeg draws an able argument for the genuineness of the Mosaic records from the evidence in Amos, that tlie existing institutions in Israel as well as Judah (excepting the calves of Jeroboam), were framed according to the Pt iitateuch rules.
Two quotations from Amos occur In the New Testament (cf. Acts 7. 42, 43, with ch. 5. 25, 26 ; and Acts 15. 16, 17, with ch. 9. 11).
Philo, Josephus, Melito's catalogue, Jerome, JusTinr Martyr (sec. 22, quoting the fifth and six chapters of Amos as "one of the twelve minor prophets"), and the 60th canon of the Laodicean council support the canonicity of the book of Amos.
When Carmel itself " withers," how utter t desolation I (Song of Solomon 7. 5; Isaiah aS. 9; S5. 2; Je"miah 50. 19; Nahum 1. 4). 3. Here begins a series of threatenings of vengeance against six other states, followed by one against Judah, and ending with one against Israel, with whom the rest of the prophecy is occupied. The eight predictions are in symmetrical stanzas, each prefaced by " Thus saith the Lord." Beginning with the sin of others, which Israel would be ready enough to recognize, he proceeds to bring home to Israel her own guilt. Israel must not think hereafter, because she sees others visited similarly to herself, that such judgments are m.atters of chance; nay, they are divinely foreseen and foreordered, and are confirmations of the truth that God will not clear the guilty. If God spares not the nations that know not the truth, how much less Israel that sins wilfully (Luke
CHAPTEit I.
Ver. 1-15. God's Judgments on Syria, Philistia, Tyre, Edom, and Ammon. 1. Tlie words of Amos—i. e., Amos' m acular communications. A lieading found only In Jeremiah 1. 1. amoug tlie herdmen—rather, "shepherds;" both owning and tending sheep; from an Arabic root, to mark with pricks, viz., to select the best among a species of sheep and goats ill-shapen and short-footed (as others explain the name from an Arabic root), but distinguished by their wool. [Maurer.] God chooses "the weak things of the world to confound the mighty," and makes a humble shepherd reprove the arrogance of Israel and her king arising from prosperity (cf. 1 Samuel 17. 40). whlcli he saw—in supernatural vision (Isaiah 1. 1). two years before the eart Siqnake—mentioned In Zecharlah
12. 47, 48 ; James 4. 17) ! For tliree traiiggressions . . . and for four—If Damascus had only sinned once or twice, I would have spared them, but since, after having been so often pardoned, they still persevere so contimially, I will no longer " turn away" their punishment. The Hebrew is simply, "I will not reverse it," viz., the sentence of punishment which follows; the negative expression implies more than it expresses, i. e., " I will most surely execute it;" God's fulfilment of His threats being more awful than human language can express. "Three and four" imply sin multiplied on sin. Cf. Exodus 20. 5; Proverbs 30. 15, IS,
14. 5. The earthquake occurred in Uzziah's reign, at the time of his being stricken with leprosy for usurping the priest's functions. [Josephus, Antiquities 9. 10. 4.] This clause must have been inserted by Ezra and the compilers of the Jewish canon. 3. will roar—as a lion (Joel 3. 16). Whereas Jehovah Is there represented roaring in Israel's behalf, here he roars against her (cf. Psalm 18. 13; Jeremiah Vy. .W). from ZIon . . . Jerusalem—the seat of the theocracy, from which ye have revolted; not from Dan and Beth-el, the seat of your idolatrous worship of the calves, hiililtation . . . mourn—poetical personification. Their inhabitants shall mourn, imparting a sadness to the very habitatio Tis. Carmel — the mountain promontory north of Israel, In Asher, abounding in rich pastures, uUves, and vines. The name is the symbol of fertility.
21; "six and seven," Job 5. 19; "once and twice," Job 33.
14; "twice aud thrice," Margin; "oftentimes," Englifh Version, Job 33.29; "seven and also eight," Ecclesiaste*
11. 2. There may be also a reference to seven, the productoj
OofTs Judgments apon Syria, Philistia, etc. AMOS II. His Wrath (igainit Moab. three Rnd four added; seven expressing the full completion of the measure of their guilt (Leviticus 26.18,21,24; cf. Mattliew 23. 32). tUreshed—tlie very term used of the Syrian king Hazael's oppression of Israel under Jehu and Jelioahaz (2 Kings 10. 32, 33; 13. 7). Tlie victims were tlirown l)pfore tlie threshing-sledges, the teeth of which tore their bodies. So David to Ammon (2 Samuel 12. 31; chadnezzar, the Persians, Alexander, and lastly the Asmoneans. 9. Tynis . . . delivered up the . . . captivity to Elom—the same charge as against the Pliilistines (v.
6). remembered not the brotherly covenant—the leairue of Hiram of Tyre with David and Solomon, tlie former supplying cedars for the building of the temple and king's house in return for oil and corn (2 Samuel 5. 11 ; I Kings 5. 2-6; 9. 11-14, -27 ; 10. 22; 1 Chronicles 14. 1 ; 2 ChroniclCN 8. 18; cf. Isaiah 28. 27). 4. Haznel . . . Bcn-liadnd—A black morl)le obelisk found in the central palace of Nimroud, and now in tlie British Museum, Is inscribed with the names of Hazael and Ben-hadad of Syria, as well as Jehu of Israel, mentioned as tributaries of "Shalmanubar," king of Assyria. The kind of tribute from Jehu is mentioned, gold, pearls, precious oil, &c. [G. V. Smith.] Tlie Ben-hadad here is the son of Hazael (2 Kings 13. 3), not the Ben-hadad supplanted and slain by Hazael (2 Kings 8.
9. 10). 10. lire—(Cf.ti. 4,7; notes, Isaiah 2:^.; Ezekiel 2(i.. 27., and '28.) Many parts of Tyre were burnt by fiery missiles of the Chaldeans under Nebuchadnezzar. Alexaiulei of Macedon subsequently overthrew it. 11. Edom . . . did pursue his brother—(Isaiah .34. .5.) The chief aggravation to Edom's violence against Israel was, that they both came from the same parents, Isaac and Rebecca (cf. Genesis 25. 21-26; Deuteronomy 2.3. 7, 8; Obadiah 10, 12; Maliiclii
7, The phrase, " I will send a fire," <S:c., j. e., the flame of war (Psalm 78. 63), occur also {v. 7, 10, 12, 14, and ch. 2. 2, 5; Jeremiah 49. 27; Hosea 8. 14). 5. Bar of Damascus i.
1. 2). cast off all pity lit., destroy compassions, i. f., did suppress all the natural feeling of pity for a brollier in distress, his M'rath for ever—as Esau kept up his grudge against Jacob, for having twice supplanted him, viz., as to the birth-right and the blessing (Genesis 27. 41), so Esau's posterity against Israel (Numbers 20. 14, 21). Eilom first showed his spite in not letting Israel pass through his borders Avlien coming from the wilderness, liut threatening to "come out against him with the sword;" next, when the Syrians attacked Jerusalem under Ahaz (cf. 2 Chronicles 28. 17, with 2 Kings 16.5); next, when Nebuchadnezzar assailed Jerusalem (Psalm 137. 7, 8). In each case Edom chose the day of Israel's calamity for venting his grudge. This is the point of Edom's guilt dwelt on in Obadiah 10-13. God punishes the children, not for the sin of their fathers, but for their own filling up the measure of their fathers' guilt, as children generally follow in the steps of, and even exceed, tlieir fathers' guilt (cf. Exodus e., tlie bar of its gates (cf, Jeremiah 51. 30). the Inliabltant—singular lor plural, " inhabitants." Henderson, because of the parallel, "him that holdeth the sceptre," translates, " the ruler." But the parallelism is that of one clause complementing the other, " the inhabitant" or subject here answering to " him that holdeth the sceptre" or ruler there, botli ruler and subject alike being cut ofT. Aven—the same as Oon or Un, a delightful valley, four hours' journey from Damascus, towards the desert. Proverbial in the East as a place of delight. [Josephus AbAssus.] It is here parallel to " Eden," which also means pleasantness; situated at Lebanon. As Josephus Abassus is a doubtful authority, perhaps the reference may be rather to the valley between Lebanon and Anti-Lebanon, called El-Bekaa, where are the ruins of the Baalbek temple of the sun ; so the LXX. render it On, the same name as the city in Egypt bears, dedicated to the sun-worship (Genesis 41. 45; Margin, Ezekiel 30. 17, Heliopolis, " the city of the sun"). It is termed by Amos " the valley of Aven," or vanity, from the worship of idols in it. Kir—a region
20. 5). 12. Teman—a city of Edom, called from a grandson of E.sau (Genesis 36. 11, 15; Obadiah 8, 9). Situated five miles from Petra; south of the present Wady Musa. Its people were famed for wisdom (Jeremiah 49. 7). Boxrali —a city of Edom (Isaiah 63. 1). Selah or Petra is not mentioned, as it had lieen overthrown by Amaziah (2 Kings sulfject to Assyria (Isaiah 22. 6) in Iberia, the same as that called now in Armenian Kur, lying by the river Cyrus
14.7). 13. Ainmon—the Ammonites under Naliash attacked Jabesh-gilead, and refused to accept the ofl'er of the latter to save them, unless the Jubesh-gileadwliicli empties itself into the Caspian Sea. Tiglath-pileser fulfilled tills prophecy when Ahaz applied for help to him against Rezin king of Syria, and the Assyrian king took Damascus, slew Rezin, and carried away its people captive ites would put out all their right eyes (1 Samuel 11. 1, &c.). Saul rescued Jabesh-gilead. The Ammonites joined the Chaldeans in their invasion of Judea for the sake of plunder, ripped up women with child—as Hazael of Syria also did (2 Kings 8. 12; cf. Hosea 1.3. 16). Amnion's object in this cruel act was to leave Israel without "heir," so as to seize on Israel's inheritance (Jeremiah 49. 1). 14. Kabbah—the capital of Ammon: meaning "the Great." Distinct from Kabbah of Moab. Called Philadelphia, afterwards, from Ptolemy Philadelplius. tempest— t. <., with an onset swift, sudden, and resistless as a hurricane, day of the whirlwind—parallel to " the day of battle ;" therefore meaning "the day of the foe's tumultuous assault." 15. tlieir king . . . princes—or else, "their Moloch (the idol of Ammon) and his priests." [Grotius and LXX.] to Kir. 6. Gaza—tiie soutliernmost of the five capitals of the five divisions of Philistia, and the key to Palestine on tlie south: lieiice put for the whole Philistine nation. Uzziah commenced the fulfilment of this prophecy (see 2 Chronicles 26. 6). because they carried away . . . the tvhole captivity—t. e., they left none. Cf. with the phrase here, Jeremiah 13. 19, " Judah . . . carried captive all of it. . . wholly carried away." Under Jehoram already the Philistines had carried away all the substance of the king of Judah, and his wives and his sons, "so that there was never a son left to him, save Jehoaliaz ;" and after Amos' time (if the reference include the future, which to the prophet's eye Is as if already done), under Ahaz (2 Chronicles 28. 18), they seized on all the cities and villages of the low country and south of Judah. to deliver them up to Edom—Judali's bitterest foe; as slaves (v. 9; cf. Joel 3. 1, Isaiali 43.28 so uses "princes" for priests. So ch. 5. 26, "your Molech ;" and Jeremiah 49. 3, Margin. English Version, however, is perhaps preferable both here and in Jeremiah 49. 3; see notes there.
3,6). Grotius refers it to the fact (Isaiah 16. 4) that on Sennacherib's invasion of Judah, many fled lor refuge to neiglibouring countries; the Philistines, Instead of hospitably sheltering the refugees, sold them, as if captives
CHAPTEE II.
Ver. 1-16. Charges against Moab, Judah, and lastly Israel, the chief Subject of Amos' Prophecies. in war, to their enemies, the Idumeans. 7. tire i. e., the flame of war (Numbers 21. 28; Isaiah 26. 11). Hezekiah
1. burned . . . bones of . . . kin of Edom Into limewhen Jehoram of Israel, Jehoshaphat of Judah, and the king of Edom, combined against Mesha king of Moab, the latter failing in battle to break through to the king of Edom, ttxik the eldest son of the latter and offered him as a burnt offering on the wall (2 Kings 3. 27). [Michaells.] Thus, "king of Eilom" is taken as the heir to the throne of Edom. But " his son" is rather the king of Moah's own son, whom the father oirered to Molech. [Josephus, Anfulfilled the prophecy, smiting the Pliilistines unto Gaza (2 Kings 18. 8). Foretold also by Isaiah 14. 29, 31. 8. Ashdod, &c.—Oalh alone Is not mentioned of the five chief Philistine cities. It had already been subdued by David; and it, as well as Ashdod, was taken by Uzziah (2 Chronicles 26. 6). Gath perhaps had lost its position as one of the five primary cities before Amos uttered this prophecy, whence arose his omission of it. So Zephaniah 2. 4, 5. V.i. Jeremiah 47. 4; Ezekiel 25. 16. Subsequently to the subjugation of the Philistines by Uzziah, and then by Hezetlah, they were reduced by Psamraetlcus of Egypt, Nebutiquities, 9. !^.] Thus the reference here in Amos isndtto that fact, but to the revenge which probably the kinu
Ooifs Judgments against Judah and Israd. AMOS III. IsraeUs Ingratitude to Qod. they unjustly fined. 9. Yet—My former benefits to yon heighten your ingratitude. tl>e Amorlte—the most powerful of all llie Canaanite nations, and therefore put for them all (Genesis 15. 16; 48. 22; Deuteronomy 1. 20; .loshua
Moab took on the king of Edom, when the forces of Israel and Judah had retired after their successful campaign against Moab, leaving Edom without allies. The Hebrew tradition is, that Moab in revenge tore from their grave, and burned the bones of the king of Edom, the ally of Jehoram and Jehoshaphat, who was already buried. Probably the " burning of the bones" means, he burned the king of Edom alioe, reducing his very bones to lime. [MauRER.] a. iClrloth—the chief city of Moab, called also KirMoab {Isaiah 15. 1); the form is plural here, as including both the acropolis and town itself (see Jeremiah 48. 24, 41, Margin), die wltU tumult i.e., amidst the tumult of battle (Hosea 10. 14). 3. the Judge—the chief magistrate, the supreme source of justice. "King" not being used. It seems likely a cliange of government had before this time substituted for kings, supreme judges. 4. From foreign kingdoms he passes to Judah and Israel, lest it Bhould be said, he was strenuous in denouncing sins abroad, but connived at those of his own nation. Judah's
7. 7). heiglit . . . like . . . cedars—(Numbers 13. 32, 3.3.) destroyed his fiiiit . . . above . . . roots . . . beneath —i. e., destroyed him utterly (Job 18. .16; Ezekiel 17. 9; Malachi 4. 1). 10. brought you up from . . . Egypt "brought up" is tlie phrase, as Egypt was low and flat, and Canaan hilly, to possess the land of tlie Amorite— the Amorites strictly occupied both sides of the Jordan, and the mountains afterward possessed liy Judah; but tliey here, as in t'. 9, stand .for all the Canaanites. God kept Israel forty years in the wilderness, whicli tended to di.scipline them in His statutes, so as to be the better fitted for entering on the possession of Canaan. 11. Additional obligations under which Israel lay to God ; the prophets, and Nazarites, appointed by Him, to furnish religious instruction and examples of holy self-restraint, of your young men—It was a specimen of Israel's highly favoured state, that, of the class most addicted to pleasures, God chose those who by a solemn vow bound themselves to abstinence from all produce of the vine, and from all ceremonial and moral defilement. The Nazarite was not to shave (Numbers 6. 2, &c.). God left nothing undone to secure the purity of their worship and their faithfulness guilt differs from that of all the others, in that It was directly against God, not merely against man. Also because Judah's sin was wilful and wittingly against light and knowledge, law—the Mosaic code in general, commaitdments—or statutes, the ceremonies and civil laws, their lies—their lying idols (Psalm 40. 4; Jeremiah 16. 19), from which they drew false hopes. The order is to be observed. The Jews first cast off the Divine law, then fall into lying errors; God thus visiting them with a righteous retribution (Romans 1. 25, 26, 28 ; 2 Thessalonians 2. 11, 12). The pretext of a good intention is hereby refuted: the "lies" that mislead them are "tfieir (own) lies." [Calvin.] after . . . wlilcli their fathers . . . wallied—we are not to follow the fathers in error, but must follow tiie word of God alone. Nay, it was an aggravation of the Jews' sin, that it was not confined to preceding generations; the sons rivalled the sins of their fathers (Matthew 2;5. 32; Acts 7.51). [Calvin.] 5. a Are—Nebuchadnezzar. 6. Israel—the ten tribes, tlie main subject of Amos' prophecies, sold the righteous—Israel's Judges for a br.be are induced to condemn in judgment him who has a righteous cause; in violation of Deuteronomy 16. 19. the poor for a pair of shoes—Zti., iandais of wood, secured on tlie foot by leathern straps ; less valuable than shoes. to it (Lamentations 4. 7). The name comes from a Hebrew root, Nazar, " to set apart." Samson, Samuel, and John the Baptist were Nazarites. Is It not even thus—WlH any of you dare to deny it is so? 13. Ye so despised these my favours, as to tempt the Nazarite to break his vow; and forbad the prophets prophesying (Isaiah 30. 10). So Amaziah forbad Amos (ch. 7. 12, 13, 14). 13. I am pressed under you—so Calvin (cf. Isaiali 1. 14). Margin translates actively, "I will depress your place," i. e., I wiU make it narrow, a metaphor for afflicting a people; the opposite of enlarging, i. e., relieving (Psalm 4. 1 ; Proverbs 4.
12). Maurer translates, "I will press you down" (not as Margin, " your place;" so the Hebrew, Job 40. 12; or v. 7 in Hebrew text). Amos, as a shepherd, appropriately draws his similes from rustic scenes. 14. flight shall perish from . . . swift—even the swift shall not be able to escape, strong shall not strengthen his force i. e., shall not be able to use his strength, himself— his life. 10. flee
Cf. tlie same phrase, for the most paltry bribe, ch. 8. 6; Ezekiel 13. 19 ; Joel 3. 3. They were not driven by poverty to such a sin; beginning with suffering themselves to be tempted by a large bribe, they at last are so reckless of all shame as to prostitute justice for the merest trifle. Amos convicts them of injustice, incestuous unchastity, and oppression first, as these were so notorious that they could not deny them, before he proceeds to reprove their contempt of God, which they would have denied on the ground that they worshipped God in the form of the calves. 7. pant after . . . dust of . . . earth on . . , head of . . . poor—j. e., eagerly thirst for this object, by their oppression to prostrate the poor so as to cast the dust on their head.s in mourning on the earth (cf. 2 Samuel. . . naked—if any escape, it must be witli llie loss of accoutrements, and all that would impede rapid ttitcht.. They must be content with saving their life alone.
CHAPTEE III.
Ver. 1-15. God's extraordinary Love, being repaid BY Israel with Ingratitude, of necessity caj.j,s for Judgments, which the Prophets announce, not at random, but by God's commission, which they cannot BUT FULFIL. THE OPPRESSION PREVALENT IN ISRAEL WILL BRING DOWN RUIN ON ALL SAVE A hMALL REMNANT. 1. Children of Israel—not merely ihe ten tribes, but " the whole family brought up from Egypt ;" all the descendants of Jacob, including Judah and Benjamin.
1. 2; Job 2. 12; Ezekiel 27. 30). .turn aside . . . way of . . . meek—pervert their cause (ch. 5. 12; Job 24. 4 [Gro-
TltJs]; Isaiah 10. 2). a man and his father—a crime " not BO much as named among the Gentiles" (1 Corinthians 5.
Cf. Jeremiah 8.3, and Micah 2.3, on "family" for tlie nation. However, as the prophecy following refers to Ihe ten tribes, t/iej/ must be chiefly, If not solely, meant: they were the majority of the nation; and so Amos concedes what they so often boasted, that they were the elect people of God [Calvin], but implies that this only heightens their sins. a. You only have I known—i. t., acknowledged as my people, and treated with peculiar favour (Exodus 19. 5 ; Deuteronomy 4. 20). Cf. the use of " know," Psalm 1.6; 144. 3 ; John 10. 14 ; 2 Timothy 2. 19. therefore 1 will punish—the greater the privileges, the heavier the punishment for the abuse of them; for to the other offences there is added, in this case, Ingratitude. When God's people do not glorify Him, He glorifies Himself by punishing them. 3. Here follow several questions of a parable-like kind, to awaken conviction in the people. Can two walk together, except they be agreed 1—Can God's prophets be so unanimous in prophesj'ing against you. If God's Spirit were not Joined with them, or if their 1). When God's people sin in the face of light, they often fall lower tlian even those who know not God. go In unto tlie game maid—from v. 8 it seems likely the damsel meant is one of the prostitutes attached to the idol Astarte's temple : prostitution being part of her filthy worship, to profane my . . . name—Israel In such abominations as it were designedly seeks to insult God.
8. lay tliemselves . . . upon clothes laid to pledge the outer garment, which Exodus 22. 25-27 ordered to be restored to the poor man before sunset, as being his only covering. It aggravated the crime, that they lay on these clothes in an idol temple, by every altar—they partook In a recumbent posture of their idolatrous feasts; the ancients being in the habit of reclining at full length In eating, the upper part of the body resting on the left elbow, not sitting as we do. drink . . . wine of the condemned—t. e., wine bought with the money of those whom
AMOS III.
against Israel, and Ike Cause thereof.
Tlie Publication oj God's Judi,meni hills surrounding and commanding the view of Samaria, the metropolis of the ten tribes, which was on a lower hill (ch. 4. 1; 1 Kings 16. 24). The mountains are to be the tribunal on whlcli the Phillstines and Egyptians are to sit aloft to have a view of your crimes, so as to testffy to the Justice of your punishment (v. 13). tumults—caused by the violence of the princes of Israel in "oppressions" of the poor (Job 35.9; Ecclesiastes 4.1). 10. knovF not to do— their moral corruption blinds their power of discernment so that they cannot do right (Jeremi all 4.22). Not simple intellectual ignorance; the defect lay in the heart and will, store up violence and rol>l)ery i. e., treasures obtained by "violence and robbery." (Proverbs 10.2). 11. OTranslate," Xn adversary (the aliruptness produces a startling effect) ! and that too, from every side of the land." So in the fulfilment, 2 Kings 17.5: "The king of Assyria (Shalmaneser) came up throughout prophecies were false? The Israelites were "at ease," not believing that God was with the prophets in their denunciations of com inn ruin to the nation (ch. 6. 1,3 ; cf. 1 Kings
22. IS, 24, 27; Jeremiah ^:!. 2). This accords with v. 7, 8. So "I will be with thy mouth" (Exodus 4. 12; .leremlah 1.8; Matthew 10. 20). If the prophets and God were not agreed, tlie former could not predict the future as they do. In ch. 2.12 he had said, the Israelites forbad the prophets prophesying; therefore, in r. 3, 8, he asserts the agreement between the prophets and 6rod who spake by them against
Israel. [Rosenmuller.] Rather, I once walked with you (Leviticus 26. 12) as a Father and Husband (Isaiah 54.5; Jeremiah 3. 14); but now your way and mine are utterly diverse, there can therefore be no fellowsliip between us Buch as there Avas (v. 2); I will walk with you only to "punisli you;'' as a " lion" walks with his " prey" (u. 4), nsabird-catcherwithablrd. [Tarnovids.] Theprophets, and all servants of God, can have no fellowship with the ungodly (Psalm 110.63; 2 Corinthians 6.16, 17; Ephesians all the land, and went up to Samaria, and besieged it three years." bring down thy strength from tliee—t. e., bring thee down from thy strengtli (the strength on which thon didst boast thyself): all thy resources (Proverbs 10. 15). palaces shall be spoiled—a Just retribution in kind(f. 10). The palaces in which spoils of robbery were stored up, " shall, be spoiled." 13, shepherd—a pastoral image, appropriately used by Amos, a shepherd himself, piece of 5.11; James 4. 4). 4. The same idea as in Matthew 34. 28. Where a corrupt nation is, there God's instruments of punishment are sure also to be. The lion roars loudly only when he has prey in sight, will a young lion cry out. . . if iie (the "lion," not the "young lion") liivve taken notlilngT—The young lion just weaned lies silent, until the old lion lirings the prey near; then the scent rouses him. So, the prophet would not speak against Israel, If God did not reveal to him Israel's sins as requiring punishment. 5. When a bird trying to fly upwards is made to . . . ear—brought by the shepherd to the owner of the sheep, so as not to have to pay for the loss (Genesis 31. 39; Exodus 22. 13). So if aught of Israel escapes, it shall be a miracle of God's goodness. It shall be but a scanty remnant. There is a kind of goat in the East the ears of which are a foot long, and proportionally broad. Perliaps the reference is to this. Cf. on the image 1 Samuel 17. 34, fall upon the earth by an earth-snare, it is a plain proof tliat the snare is there; so, Israel, now that thou art falling, infer thence, that it Is in the snare of the Divine Judgment that thou art entangled. [LuDOVicus de Dieu.]
35; 2 Timothy 4. 17. that dwell in Samaria in the corner of a bed—I. e., that live luxuriously in Samaria (cf. ch. 6. 1, 4). "A bed" means here the Oriental divan, a raised part of the room covered with cushions, in Damascus In a couch—Jeroboam II. had lately restored Damascus to Israel (2 Kings 14. 25, 28). So the Israelites are represented as not merely in "the corner of a bed," as In Samaria, but " in a (whole) couch," at Damascus, living in luxurious ease. Of these, now so luxurious, soon but a remnant shall be left by the foe. The destruction of Damascus and that of Samaria shall be conjoined sliall one itake up a snare from the earth, and liave taken notliing—The bird-catcher does not remove his snare off th-^ ground till he has caught some prey; so God will not withdraw the Assyrians, &c., the instruments of punishment, until tiiey have had the success against you which God gives them. Tlie foe corresponds to the " snare" suddenly .spring'idfir from the ground and enolo Bing the bird on the latter touching it; the Hebrew \s lit., "Shall the snare sprntflr from the earth?" Israel entangled in Judgments answers to the bird " taken." 6. When the sound of alarm is trumpeted by the watchman in the as here their luxurious lives, and subsequently under Pekah and Rezin their inroads on Judah, were combined (Isaiah 7. 1-8 ; 8. 4, 9; 17. 3). The parallelism of " Samaria' city, tlie people are sure to run to and fro in alarm {ITebrew lit.). Yet Israel is not alarmed, though God threatens Judgments, eitall tlierc be evil in a city, and the Lord hath not done it T—This is the explanation of the preceding similes: Go<l is the Author of all the calamities which happen you, and which are foretold by His prophets. The evil of sin is froTn ourselves; the evil of trouble is from God, whoever be the instruments. 7. his secret viz.. His purpose hidden from all, until it is revealed to His prophets (cf. Genesis 18. 17). In a wider sense, God's will Is revealed to all who love God, which it is not to the world (Psalm 25. 14; John 15. 15 ; 17. 25, 26). nnto his servants— who being .spri'or?/!* cannot but obey their Lord in setting forth His purpose (viz., that of Judgment against Israel) (Jeremiah 20. 0; Ezekiel 9. 11). Therefore the fault which the ungodly find with them is groundless (1 Kings 18.17). to " Damascus," and LXX. favour English Version rather than Gesenius: "on a damask couch." The Hebrew pointing, though generally expressing damask, may express the city " Damascus ;" and many MSS. point it so. Cf. for Israel's overthrow, 2 Kings 17. 5, 6; 18. 9-12. 13. testify in the house, &c.—i. e., against the house of Jacob. God calls on the same persons as in v. 9, viz., the heathen Philistines and the Egyptians to witness with their own eyes Samaria's corruptions above described, so as that none may be able to deny the Justice of Samaria's punishment. [MauREK.] God of liosts—having all the powers of heaven and earth at command, and therefore One calculated to strike terror into the hearts of the guilty wiiom he threatens. U. That—rather, since, or for. This verse Is It aggravates Israel's sin, that God is not about to Inflict Judgment, witliout liaving fully warned the people, If haply tiiey might repent. 8. As when "the lion roars" not,iia English Vasion translates, the thing which the witnesses cited are to " testify" (u. 13), but the reason why God calls on the heathen to witness Samaria's guilt, t»2.. In order to Justify the punlsnment which He declares He (cf. ch. 1. 2; and v. 4 al)ove), none can help but " fear," so when Jehovah communicates His awful message, the prophet cannot but prophesy. Find not fault with me for projihesy ing, I must obey God. In a wider sense true of will inflict. I wll) also visit . . . Beth-el—the golden calves which were the source of all " the transgressions of Israel" (1 Kings 12.32; 13.2; 2 Kings 23. 15, 16), though Israel thought that by them their transgressions were atoned for and God's favour secured, horns of tlie altar —which used to be sprinkled with the blood of victims. They were hornlike projecting points at the corners of ancient altars . The singular, "a,\tcir," refers to the great altar erected by Jeroboam to the calves. The "altars," plural, refer to tne lesser ones made In imitation of the great one (2 Chronicles 34. 5, cf. with 1 Kings 13. 2; Hose» all believers (Acts 4. 20; 5. 29). 9. Publish in . . . palaces —as tieing placets of greatest resort (cf. Matthew 10.27); and also as it is the sin of prmce* that he arraigns, he calls on princes (the occupants of the "palaces") to be the witnesses. Ashdod—put for all Phillstla. Convene the Philistine and the Egyptian magnates, from whom I have on various occasions rescued Israel. (The opposite formula to "Tell it not in Gath," viz., lest the heathen should glory over Israel). Even these Idolaters, in looking on your enormities, will condemn you, how much more will the holy God ? upon the mountains of Samaria—on the 8 11; 10.1). 15. winter . . . summer house— (Judges 8, 20; Jeremiah 36. 22). Winter houses of the great were In sheltered positions facing the south to get all possible
AMOS I\
for Idolatry, and for Incorrigibleneu,
Israel Reproved for Oppression, mals, leavened bread was also commanded (Levltlcua 7.12, 13), but not as a "meat offering" (Leviticus 2. 11). this llketh you—t. e., this is what ye like. 6-11. Jehovah details His several chastisements inflicted with a view to reclaiming them: but adds to each the same sad result, "yet have ye not returned unto me" (Isaiah 9.13; Jeremiah 5.3; Hosea7. 10); the monotonous repetition of the same burden marking their pitiable obstinacy, cleanness ofteeth—explained by the parallel, " want of bread." The famine alluded to Is that mentioned, 2 Kings 8. 1. [Grotius.] Where there is no food to masticate, the teeth are free from uncleanness, but It is the cleanness of want. aunshlne, summer houses in forests and on htlls, facing the east and north, houses of Ivory—having thelrwalls, doors, and ceilings inlaid with Ivory. So Ahab's house (1 Kings 22. 39; P.salm «. 8).
CHAPTER IV.
Ver. 1-13. Denunciation of Israel's Nobles fok Oppression; and of the whole Nation fob Idolatry; AND for their BEING UNREFORMED EVEN BY God's Judgments : therefore they must Prepare FOR THE Last and Worst Judgment of all. 1. Ulne of Bashan—fat and wanton klne sucli as the rich pasture of Basliau (east of Jordan, between Hermon and Cf. Proverbs 14. 4, " Where no oxen are, the crib is clean." So spiritually, where all Is outwardly smooth and clean, It Is often because there is no solid religion. Better fightings and fears with real piety, than peace and respectable decorum without spiritual life. 7. wlthholden . . . rain
was famed for (Deuteronomy o2. 14 ; Psalm 22. 12; Ezeklel 39. 18). Piff. for those luxurious nobles mentioned, eh. 3. 9, 10, 12, 15. The feminine, fcine, or coivs, not bulls, expresses their effemlnacj'. This accounts for masculine forms In the Hebrew being Intermixed with feminine ; the . . . three months to . . . harvest—the time when rata was most needed, and when usually " the latter rain" fell, viz., in spring, the latter half of February, and the whole of March and April (Hosea 6. 3 ; Joel 2. 23). The drought meant is that mentioned 1 Kings 17. 1. [Grotius.] rain upon one city . . . not . . . upon another—any rain that latter belnf;/i.<;., the former the real persons meant, gay to their mn8t«(rs—t. e., to their king, with whom the princes indulged ir.. f*)tatlons (Hosea7. 5), and whom here they Importune for more wine. "Bring" Is xingiilar, In the Hebrew Implying that one "master" alone Is meant, a. The Iiord—the same Hebrew as " masters" {v. 1). Israel's nobles say to their master or lord. Bring us drink: but "theli Ord"of him and thera"hath sworn," &c. by his holiness—which binds Him to punish the guilty (Psalm fell was only partial. 8. three cities wandered—f. e., tA« inhabitants of three cities (cf. Jeremiah 14. 1-6). Grotius explains this verse and v. 7, "The rain fell on neighbouring countries, but not on Israel, which marked the drought to be, not accidental, but the special judgment of God." The Israelites were obliged to leave their cities and homes to seek water at a distance. [Calvin.] 9. blasting—the blighting influence of the east wind on the corn (Genesis 41. 6). when . . . gardens . . . Increased in vain ye multiplied your gardens, Ac, for I destroyed their produce. Bochart supports Margin, " the multitude of your gardens." palmer-worn —a species of locust ia here meant hurtful to fruits of trees, not to herbage or corn. The same east wind which brought the drought, blasting, and mildew, brought also the locusts into Judea [Bochart] (Exodus 10. 13). 10. pestilence after the manner of Egypt—such as I formerly sent on the Egyptians (Exodus 9. 3, &c., 8, &c. ; 12. 29 ; Deuteronomy 28. 27, 60). Cf. the same phrase, Isaiah 10. 24. have taken away your horses lit., accompanied with the captivity of your horses: I have given up your young men to be slain, and their horses to be taken by the foe (cf. 2 Kings 13. 7). stink of your camps—{. e., of your slain men (cf. Isaiah 34. 8 ; Joel
89. 35). he will take you away i.e., God by the instrumentality of the enemy, with hooks—2t<., "thorns" (cf.
2 Chronicles 33. 11). As fish are taken out of the water by hooks, so the Israelites are to be taken out of their cities by the enemy (Ezeklel 29. 4; cf. Job 41. 1, 2; Jeremiah 16.
16; Habakkuk 1. 15). The image is the more appropriate, aa anciently captives were led by their conquerors by a hook made to pass through the nose (2 Kings 19. 28), as Is to be seen In tlie Assyrian remains. 3. go out at the breaches—t)tz., of the city walls broken by the enemy, every coiv at that which is before Ixcr—flg. for the once luxurunis nobles (cf. v. 1, " klne of Bashan") shall go out each orne right before her ; not through the gates, but each at the breach before him, not turning to the right or left, apart from one another ye shall ctiat them into the palace "them," t. e., "your posterity," from v. 2. Yourselves gliall escape through the breaches, after having cast your little children Into the palace, so as not to see their destruction, and to escape the more quickly. Rather, " ye shall cast j/ourselves Into the palace," so as to escape from
2. 20). to come up unto your nostrils—The Hebrew is more emphatic, " to come up, and that unto your nostrils." 11. some of you—some parts of your territory, as God overthrew Sodom — (Deuteronomy 29. 23; Isaiah 13.19;. Jeremiah 49. 18 ; 50. 40 ; 2 Peter 2. 6 ; Jude 7.) " God" is oftea repealed in Hebrew instead of I. The earthquake here apparently alluded to is not that in the reign of Uzzlah, which occurred " two years" later (ch. 1. 1). Traces ofearthquakes and volcanic agency abound in Palestine: to some of the efl Tects of these In previous times the allusion here ISi Cf. the prophecy, Deuteronomy 28. 15-68, with v. 6-11 here. OS a firebrand plucked out of . . . burning—(Cf. Isaiah 7.
It out of the city. [Calvin.] The palace, the scene of the princes' riots (ch. 3. 10, 15; 4. 1), Is to be the scene of their Iguomlnlous flight. Cf. In the similar case of Jerusalem's capture, the king's escape by way of the palace, through abreach In the wall, Ezeklel 12.5,12. QESEmus translates, " Ye shall be cast (as captives) Into the (enemy's) stronghold;" In this view, the enemy's stronghold Is called "palace," In retributive contrast to the "palaces" of Isreiel's nobles, the riore-houses of their robberies (ch. 3. 10). *. God gives them up to their self-willed Idolatry, that they may see how unable their Idols are to save them from their coming calamities. So Ezeklel 20. 39. Beth-el—(Ch.
4 ; Zechariah 3. 2.) The phrase Is proverbial for a narrow escape from utter extinction. Though Israel revived a« a nation under Jeroboam II., It was but for a time, and that after analmost utter destruction previously (2 Kings 14.
3. 14.) Gilgal—(Hosea 4. 15; 9. 15; 12. 11.) sacrifices every morning—as commanded in the law (Numbers 28. 3, 4). They imitated the letter, whilst violating by calf-worship the spirit, of the Jerusalem temple worship, after three years—every third year; lit., after three (years of) days
26). 18. Therefore—as all chastisements have failed to make thee " return unto me." thus will 1 do unto thee —as I have threatened (v. 2. 8). prepare to meet thy God —God is about to inflict the last and worst judgment on thee, the extinction of thy nationality ; consider then what preparation thou canst make for encountering Him as thy foe (Jeremiah 46. 14; Luke 14. 31, 32). But as that' would be madness to think of (Isaiah 27. 4 ; Ezeklel 22. 14 Hebrews 10. 31), see what can be done towards mitigating the severity of the coming Judgment, by penitence (Isaiah (i. e., the fullest complement of days, or a year); "after three full yeare." Cf. Leviticus 25. 20; Judges 17. 10, and " the days" for the years, Joel 1. 2. So a month of days Is ased for a full month, wanting no day to complete It {Margin, Genesis 29. 14; Numbers 11. 80, 21). The Israelites here also kept to the letter of the law In bringing in the tithes of their increase every third year (Deuteronomy 14. 28; 28.12). 5. ofl Ter lit., burn incense; i.e., "offer a sacri-
27. 5; 1 Corinthians 11. 31). This latter exhortation Is followed up In ch. 5. 4, 6, 8, 14, 15. 13. The God whom Israel fice of thanksgiving with burnt incense and with leavened bread." The frankincense was Jald on the meat offering, and taken by the priest from It to burn on the altar (Leviticus 2. 1, 2, 8-11). Though unleavened cake* were to accompany the peace offering sacrifice of aciis to "prepare to meet" (t>. 12) is here described In sublime terms, wind— not as Margin, "spirit." The God with whom thou hast to do is the Omnipotent Maker of things seen, such as the stupendous mountains, and of things too
A Lamenlation for Fallen Israel, AMOS V. An Exhortation to Repentanee, ntbtle to be seen, though of powerful agencj', as the " wind." declari'tli imto man . . . Uls lUouglit—(Psalm 139. 2.) Ye thiiiK that your secret thoughts escape my cognizance, but 1 am tlie searclier of hearts. iiia WetU . . . inornliig darknessi—(Cli. 5.8; 8.!).) Both lit. turning the sunsliine Into darkness, ami Jig. turning tlie prosperity of tlie ungodly into sudden adversity (Psalm 73.12, 18, 19; cf. Jeremiah 13. Iti). trcadetli u]in» . . . high places—God treadeth down the proud of the earth. He subjects to Him all things however high they be (Micah 1. 3). Cf. Deuteronomy 32. 13; 33. 29, where the same phrase is used of God's people, elevated by (Jod above every other human height. shadow of deatli—Hobr.Tism for the <lcn.<<rst darknes*. calleth for the waters of tlie sen— bolli lo si-nd dclugei in judgment, and the ordinary rain in nieicy (1 Kings 18.
44). 9. strcngtheneth the spoiled— i/7., .ijioil or devastation: hence the pn-son s-poilcd. Winku, Maukj;r, and Iht best modern (MiUi:H translate, " makrlh (U-vaslation lo: de siructioni suddi-nlji lo arise," lit., makrth it to glenm forth lilct the dawn. yVncient versions support £n(//(>/i Versiim. Tht Hebrnii is elsewhere used, to make, to shine. In make glad and as English Version liere (I'salm 39. 13), "recover sirenylh." the spoiled shall come—"devastation," or "destruction sliall come upon." IMaurer.| English Version expresses lliat, strong as Israel fancies hersell alter the successes of Jeroboam II. (2 Kings U. 2.3), even the weakest can be made by God to prevail against the slrong. 10. him that rebuketh In the gate—the judge wllo condemns lliei r i n iq u i ty in the place of judgment ( Isaiah 29. 21 ). abhor him that speaketli uprightly—the /)» op/ie< telling them the unwelcome truth: answering in the parallelism to Xhti judge " that rebuketh in the gate" (cf. 1 Kings 22. K; Proverbs 9.8; 12. 1; Jeremiah 36. 23). 11. burdens of wixe&tburdensome taxes levied in kind from the w/icat of the needy, to pamper the lusts of the great. [Henderson.] . Or wheat advanced in time of scarcity, and exacted again at a burdensome interest. [Habbi Salomon.) built houses . . , but not dwell In them . . . vineyards, . . . but not drink wine of them—according to the original prophecy of Moses (Deuteronomy 28. 30, 38,39). The converse shall be true in restored Israel (ch. 9. H; Isaiah 65. 21, 22). la. they aitllct . . . they take—rather, "(ye) who afflict . , . take." bribe— HI., a jirice witli wliich one wiio has an unjust cau.se ransoms liimself from your sentence (1 Samuel 12.3, Margin; Proverbs 6.35). turn aside the poor lu the gate—refuse them their right in the place of jtistice (ch. 2. 7 ; Isaiah 29. 21). 13. the prudent—the spiritually wise, shall keep silence—not mere silence of tongue, but the prudent shall keep himself quiet from taking part in any public or private allai)-? which he can avoid: as it is "an evil time," and one ill which all law is set at naught. Ephesians5. 16 refers lo this. Instead of impatiently agitating against irremediable evils, tlie godly wise will not cast pearls before swine, wlio would trample these, and rend the ollerers (Matthew
CHAPTER V.
Ver. 1-27. Elegy over the Prostrate Kingdom: kbNEWED Exhortations TO Repentance: God declares THAT the coming DAY OF JUDGMENT SHALL BE TERRIBLE TO THE SCORNERS WHO DESPISE IT: CEREMONIAL SERVICES ARE NOT ACCEPTABLE TO HiM WHERE TRUE PlETY EXISTS not: Israel shall therefore be Removed far Eastward. 1. lamentation—an elegy for the destruction coming on you. Cf. Ezekiel 32. 2, " take up," viz., as a mournful burden (Ezekiel 19. 1 ; 27. 2). trirglu of Israel —the Israelite state heretofore unsubdued by foreigners.
Cf. Isaiah 23.12; Jeremiah 18. 13; 31.4, 21; Lamentations 2. 13 may be interpi-eted, Thou who wast once the "virgin daughter of Zion." Rather, "virgin" as applied to a state implies its beauty, and the delights on which it prides itself, its luxuries, power, and wealth. [Calvin.] no more rise—in the existing order of things: in the Messianic dispensation it is to rise again, according to many prophecies. Cf. 2 Kings 6.23; 24.7, for the restricted sense of "no more." forsaken upon her land—or, "prostrated upon," &c. (cf. Ezekiel 29. 5; 32. 4). [Maurer.J 3. went out by a thousand i. e., " the city from which there used to go out a thousand" equipped for war. " City" is put for "the inhabitants of the city," as in ch. 4. 8. shall leave. . . hundred—shall have only a hundred left, the rest being destroyed by sword and pestilence (Deuteronomy
28. 02). 4. Seek ye me, and ye shall live lit., "Seek , . . me, and live." The second imperative expresses the certainti/ of "life" (escape from judgment) resulting from obedience to the precept in the first imperative. If they perish, it is their own fault; God would forgive, if they would repent (Isaiah 55.3,6). 5. seek not Beth-el i. e., the calves at Beth-el. Gllgal— (iVoe, ch.4. 4.) Beer-sheba —in Juilah on the southern frontier towards Edom. Once "the well of the oath" by Jehovah, ratifying Abraham's covenant with Abimelech, and the scene of his calling on " the Lord, the everlasting God" (Genesis 21. 31, 33), now a stronghold of idolatry (ch. 8. 14). GUgal shall surely go into captivity—a play on similar sounds in the Hebrew, Gilijdl, galoU, yigleh : "Gilgal (the place o( rolling) shall rolling be rolled away." Beth-el shall come to naught— Beth-el (i.e., the house of God), called because of its vain idols Beth-aven (i. e., the home of van:t}/, or naught, Hosea4. 15; 10.5, 8), shall indeed "come to naught." 6. break out like Arc—bursting through every thing in His way. God is "a consuming fire" (Deuteronomy 4.
7. 0), but will patiently wait for God's lime of deliverance In silent submission (Psalm 39. 9). 14. and so—on condition of your "seeking good." shall be with you as ye have spoken—as ye have boasted, viz., that God is with you, and that j'ou are His people (Micali 3. 11). 15. Hate. . . evil . . . love . . . gooti— (Isaiah 1. 16, 17; Romans
12.9.) judgment lu the gate—justice \n tlie place where causes are tried. It may be that tlie Lord . , . will be gracious—so, " peradveuture " (Exodus 32. ;10). Not that men are to come to God with an uncertainty whether or no He will be gracious: the expression merely implies the difficulty in the way, because of the want of true repentance on man's part, so as to stimulate the zealous earnestness of believers in seeking God (cf. Genesis 16.2; Joel 2. 14; Acts 8. 22). the remnant of Joseph—(see v. 6.) Israel (represented by "Ephraim," the leading tribe, and descendant of Joseph) was, comparatively to what it once was, now but a remnant, Hazaei of Syria having smitten
24 ; Isaiah lU. 17 ;' Lamentations 2. 3). the house of Joseph —the kingdom of Israel, of which the tribe of Epliraim, Josepli's son, was the cliief tribe (cf. Ezekiel 37. 16). none to quench It In Beth-el ie., none in Beth-el to quench all the coasts from Jordan eastward, Gilead and Bashan, Gad, Reuben, and Mauasseh (2 Kings 10. 32, 33). [Henderson.] Rather, "the remnant of Israel that shall have been left after the wicked have been destroyed." [Maurer.] 16. Therefore— resumed from v. 13. God foresees they will not obey the exhortation (v. 14, 15); but will per.severe in the unrighteousness stigmatized (v.~. 10, It; none of the Beth-el idols on which Israel so depended, able to remove the Divine judgments. 7. turn Judgment to wormwood i. e., pervert it to most bitter wrong. As justice is sweet, so injustice is bitterness to the injured. Wo7-)nwood is froma i/eftreiyroot, to execrate, on account of 12). the Lord (JehovAH), the God of hosts, the Lord—an accumulation of titles, of which His lordship over all things is the climax, to mark that from His judgmeni there is no appeal, streets . . . highways—the broad open sj)aces and the 7iarroiv streets common in the East, call the husbandman to mourning—the citizens sliall
Its noxious and bitter qualities, leaveoff righteousness In . . . earUi Maurer translates, "cast righteousness «o the ground," as In Isaiah 28. 2; Daniel 8. 12. S. the seven slAi-s lit., the heap or cluster of teven larger stars and Others smaller (Job 9.9; 38.31). The former whole passage seems to have been in Amos' mind. He names tlie stars well known to shepherds (to which class Amos belonged i, Orion as the precursor of tlie tempests which are call the inexperierced hitsbandvien to act the part usualiv performed by professional m Jiirners, as there will not ht enough of the latter for the universal mourning which prevails, such as arc skilful of lamentation— profe». licre l lu ealened, and the Pleiades as ushering in spring.
Odd Rejectcih Hypocritical Serviee. AMOS VI. Denunciation of Zion and Samaria.
[Bes-gei-]; the Sun fJABLONSKi] ; Saturn, the same as "Chiun." [Maurer.] The LXX. «m;wta/e " Chiun" into Remphan, as Stephen quotes it (Acts 7. 42, 43). Tlie sam» god had often different names. Molech is the Ammonite name; Chiun, the Arabic and Persian name, written al.so
Blonal mourners hired to lead off the lamentations for the deceased; alluded to in Ecclesiastes 12.5; generally females (Jeremiah 9. 17-19). 17. in all vineyards . . . walling—where u.sunlly songs of Joy were heard, pass through thee—taking vengeance (Exodus 12. 12,23; Nahum I. 12). "Pass oi'cr" and "pass by," on the contrary, are used of God's forgiving (Exodus 12. 2.3; Micah 7. 18; of.
Chevan. In an Arabic lexicon Chiun means austere; so astrologers represented Saturn as a planet baleful in liis influence. Hence the Phoenicians offered human sacrifices to him, cliildren especially; so Idolatrous Israel also. Kimmon was the Syrian name (2 Kings 5. 18) ; pronounced as Remvan, or " Remphan," just as Chiun was also Chevan, Molech had the form of a king ; Chevan, or Chiun, of a star. [Grotius.] Remphan was the Egyptian name for Saturn: hence the LXX. translator of Amos gave tlie Egyptian name for the Hebrew, being an Egyptian. [HoDius II. Bibl. 4. 115.] The same as the IVile, of which the Egyptians made the star Saturn the representative. [HARENBERGf.] Bengel Considers Remphan or Rephan akin to Teraphim and Remphis, the name of a king of Egypt. The Hebrew:^ became infected with Sabeanism, the oldest form of idolatry, the worship of tlie Saba or starry hosts in their stay in the Arabian desert, wliere Job notices its prevalence (Job 31. 26); in opposition, in v. 27, Jehovah declares Himself " the God of host.'s." the star of your god—R. Lsaac Caro says all the astrologers represented Saturn as the star of Israel. Probably tliere was a figure of a star on the head of the image of the idol, to represent the planet Saturn ; hence " images" correspond to "star" in the parallel clause. A star in hieroglyphics represents God (Numbers 24. 17). Images are eitlier a Hebraism for image, or refer to the many images made to represent Chiun. 37. Ijeyond Damascus—in Acts 7, 43 it ch. 7. 8). IS. Woe unto you who do not scruple to say In Irony, "We desire that the day of the Lord would come," 1 <"., " Woe to you who treat it as If it were a mere dream of the prophets" (Isaiah 5. 19; Jeremiah 17. 15; Ezekiell2. 22). to what end is it for yoxi 1—Amos taking their ironical words in earnest: for God often takes the blasphemer at his own word, in righteous retribution making the scoffer's Jest a terrible reality against himself. Ye have but little reason to desire the day of the Lord; for it will be to you calamity, and not Joy. 19. As if a man did flee ... a lion, and a bear met him—trying to escape one calamity, he falls into another. This perhaps implies that in v. IS their ironical desire for the day of the Lord W!is as if it would be an escape from existing calamities. The coming of the day of the Lord would be good news to us, if true; for we have served God (i.e., the golden calves). So do hypocrites flatter themselves as to death and Judgment, as if these would be a relief from existing
Ills of life. Tlie lion may from generosity spare the prostrate, but the benr spares none (cf. Job 20. 24; Isaiah 24. 18). leaned . . . on the wall—on the side wall of the house, to support himself from falling. Snakes often hide themsels'es in fissures in a wall. Those not reformed hy God's judgments will be pursued by them: if they escape one, another is ready to seize them. 31. I hate, 1 despise—the two verbs joined without a conjunction express God's strong abhorrence, yoitr feast-days—2/o?ir« ,• not mine; I do not acknowledge them : unlike those in Judah, yours are of numan, not Divine institution. I will not smell—t. e., I will talce no dctinht in the sacrifices offered (Genesis 8. 21 is "beyond Babylon," which includes beyond Damascus. In Amos' time, Damascus was the object of Israel's fear because of the Syrian wars. Babylon was not yet named as the place of their captivity. Stephen supplies this name. Tlieir place of exile was in fact, as he states, " beyond Babylon," in Halah and Habor by the river Go/.an, and in the cities of tlie Medes (2 Kings 17. 6 ; cf. here cli. 1.
Leviticus 2(i. SI). In your solemn assemblies lit., days of ri'strairU. Istiiah 1. 10-15 is parallel. Isaiah is fuller; Amos, more condensed. Amos condemns Israel not only
5 ; 4. 3 ; 6. 14). The road to Assyria lay through " Damascus." It is tlierefore specified, that not merely shall tliey be carried captives to Damascus, as they had been by Syrian kings (2 Kings 10. 32, 'i.'i • 13. 7), but, beyond that, to a region whence a return wa.s not so possible as from Damascufi. They were led captive by Satan into idolatry, therefore God caused them to go captive among idolaters. Cf. 2 Kings 15. 29; 16. 9; Isaiah 8. 4, whence it appears Tiglathpileser attacked Israel and Damascus at the .same time at Ahaz's request (Amos 3. 11). oil the ground of their thinking to satisfy God by sacrifices witliout obedience, the charge brought by Isaiah against the Jews, but also because even their external ritual was a mere corruption, and unsanctioned by God. 83. meat offerings— flour, <fec. Unbloody offerings, peace offerings—offerings for obtaining from God peace and prosperity. Hebrew, thank offerings. 33. Take away ftorn me—lit., " Take away, from upon me ;" the idea being that of a burden pressing upon tlie bearer. So Isaiah 1. 14, "They are a trouble unto me (lit., a burden upon me): lam weary to bear them." the noise of tliy songs—the hymns and instrumental music on sacred occasions are to me notliing but a disagreeable nowe. I will not hear—Isaiah substitutes "prayers" (Isaiah 1. 15) for the "songs " and "melody" here; but, like Amos, closes with "I will not hear." 31. Judgment — justice, run Aown—lit., roll, i. e., flow abundantly (Isaiah 48. 18). Without the desire to fulfil righteousness in the offerer, the sacrifice is hateful to God (1 Samuel 15. 22; P.salm 66. 18; Hosea 6. 6; Micah 6. 8). 35, 36. Have ye offered, itc — Yes: ye have. "But (all the time with strange inconsistency) ye have borne (aloft in solemn pomp) the tabernacle (£. e., the portable shrine, or model tabernacle: small enough not to be detected by Moses; cf. Acts 19. 24) of your Molech" (that idol is "your" god; I am not, though ye go through the form of presenting offerings to me). The question, " Have ye," Is not a denial (for they did offer in the wilderness to Jehovah sacrifices of the cattle which they took with them in their nomad life there. Exodus
CHAPTER VI.
Ver. 1-14. Denunciation of both the Sister Nations (ESPECIALLY their NOBLES) FOR WANTON SECURITY—ZiON, AS WELL AS Samaria : Threat op the Exile: Ruin of their Palaces and Slaughter of ths People : their Pervkrse Injustice. 1. named chief of the nations— i.e., you nobles, so eminent in influence, that your names are celebrated among the chief ijation.s. [LUDOVICUS DE DiEU.] Hebrew, " Men designated by name among the first-fruits of the nations," i.e., men of note in Israel, the people chosen by God as first of the nations (Exodus 19. 5; cf. Numbers 24. 20). [Piscator.J to wliom. . . Israel came— i. e., the princes to whom the Israelites used to repair for the decision of controversies, recognizing their authority. [Maurer.] I prefer to refer "which" to the antecedent "Zion" and "Samaria;"' these were esteemed "chief" strongholds among the heathen nations "to whom . . . Israel came" when it entered Canaan; v. 2 accords with this. 3. Calneli—on the east bank of the Tigris. Once powerful, but recently sulijugated by Assyria (Isaiah 10. 9; aliout B. c. 794). Hamath— subjugated by .leroboam II. (2 Kings 14. 25). Also hy Assyria subsequently (2 Kings 18. 34). Cf. v. 14, below. Oath— subjugated by Uzziah (2 Cluonicles 2B. 6). 4. be they better—no. T'.ieir so recent subjugation renders it needless for me to tell you they are not. And yet they once were
24. 4 ; Numbers 7. and 9. I, <fcc.), but a strong affirmation (cf. 1 Samuel 2. 27,28; Jeremiah 31. 20; Ezekiel 20. 4). The sin of Israel in Amos' time is the very sin of their forelathers, mocking God with worship, whilst at tlie same time worsliipping idols (cf. Ezekiel 20. .39). It was clandestine in Mo.scs' time, else he would have put it down; he was aware generally of their unfaithfulness, though not luiowing the particulars (Deuteronomy 31. 21,27). Slolech .. Chiun — Molech means king: answering to Mars still they could not defend themselves against the enemy
The Desolation 0/ Israel. AMOS VII. The Judgment of the Grauhoppers. tongue . . . we may not . . . mention . . . the LordAfter receiving the reply, that none is left besides the one addressed, when the man outside fancies tiie man still surviving inside to be on tlie point, as was custoiniirj', of expressing devout gratitude to God who spared liim, the man outside interrupts him, "Hold thy tongue! for there
How vain, then, your secure confidence In the strength of Mounts Zlon and Samaria! He takes cities respectively east, north, south, and west of Israel (cf. Nahum 3. 8). 3. Ye persuade yourselves that " the evil day" foretold by the prophets is "far off," though they declare It near (Ezekiel 12. 22, 27). Ye in your imagination put it far off, and tiierefore bring nesLTviolerU oppression, suffering it to is not now cause for mentioning with praise (Joshua 23. 7) the name of Jehovah ;" for thou also must die; as all the ten are to die to the last man (v. 9;>cf. ch. 8.3). Formerly ye boasted in the name of Jehovah, as if ye were His peculiar people; now ye shall be silent and shudder at 11 is name, as hostile to you, and as one from whom ye wish to be hidden (Revelation 6. 16). [Calvin.] 11. commandeth, and he will smite—His word of command, when once given, cannot but be fulfilled (Isaiah 55. U). His mere word tit enthroned, as it were, among you (Psalm 94. 20). The notion of judgment being far off has always been an incentive to the sinner's recklessness of living (Eccleslastes
8. 12, 13; Matthew 24. 48). Yet that very recklessness brings near the evil day which he puts far off. " Ye bring on fever by your intemperance, and yet would put it far off." [Calvin.] 4. (See ch. 2. 8.) beds of Ivory— i.e., adorned, or Inlaid, with ivory (ch. 3. 15). stretch them Belves—in luxurious self-indulgence, lambs out of the flock—picked out as the choicest, for their owners' selfish gratification. 5. chant lit., mark distinct sounds and tones, viol—the lyre, or lute. Invent . . . Instruments . . . like David—they fancy they equal David In musical skill (1 Chronicles 23. 5; Nehemiah 12. 36). They defend their luxurious passion for music by his example : forgetting that he pursued this study when at peace and free from danger, and that for the praise of God; but they pursue for their own self-gratification, and that when God is angry and ruin Is imminent. 6. drink ... in bowls in the large vessels or basins in which wine was mixed; not satisfied with the smaller cups in which it was ordinarily drunk, after having been poured from the large mixer, chief ointments— i.e., the most costly: not for health or cleanliness, but wanton luxury, not grieved for the al Blction of Joseph lit., the trreach, i.e., the national wound or calamity (Psalm 60. 2; Ezekiel 34. 4) of the house of Joseph (ch. 5. 6); resembling In this the heartlessness of their forefathers, the sons of Jacob, towards Joseph, "eating bread" whilst their brother lay In the is enough to «ni7e with destruction, great house . ..little house—He will spare none, great or small (ch. 3. 15). Jerome interprets the great house as Israel, and tfie small house as Judali: the former being i-educed to branches 01 rui Tis, lit., small drops; the latter, though injured with clejtt or renis, which threaten its fall, yet still permitted to stand. 13. In turning judgment (justice) into gall (poison), and righteousness into hemlock (or wormwood; bitter and noxious), ye act as perversely as if one were to make hor.ses to run upon d rook or to plough with oxen there. [Maubek.] Aa horses and oxen are useless on a rock, so ye are incapable of fulfilling justice. [Grotius.] Ye impede the course of God's benefits, because ye are as it were a hard rock on which His favour cannot run. "Those that will not be tilled as fields, shall be abandoned as rocks." [Calvin.] 13. rejoice In a thing of naught i, e., in your vain and fleeting riches. Have we not taken to us horns—t. e., acquired power, so as to conquer our neighbours (2 Kihga
14. 25). Horns are the Hebrew symbol of power, being tlie Instrument of strength in many animals (Psalm 75. 10). 14. from the entering In of Hamath—the poiut of entrance for an Invading army (as Assyria) into Lsrael from the north ; specified here, as Hamath had been just before subjugated by Jeroboam II. (v. 2). Do not glory in your recently-acquired city, for It shall be the starting-point for the foe to afflict you. How sad the contrast to the feast of Solomon attended by a congregation from this same Hamath, the most northern boundary of Israel, to pit, and then selling him to Ishmaelites. 7. Therefore. . . shall they go captive with the flrst—As they were first among the people in rank {v. 1), and anointed themselves "with the chief ointments" (v. 6), so shall they be among the foremost in going into captivity, banquet lit., the merry-making shout of revellers; from an Arabic root, to cry out. In the Hebrew, " Marzeach," here, there is an allusion to " Mizraqu," bowls {v. 6). them that stretched themselves—on luxurious couches (v. 4). 8. the excellency of Jacob—(Psalm 47. 4.) The sanctuary which was the great glory of the covenant people [VatabLUS] (Ezekiel 24. 21). The priesthood, and kingdom, and dignity, conferred on them by God. These, saith God, are of no account in my eyes towards averting punishment. [Calvin.] hate his palaces—as being the store-houses of "robbery" (ch. 3. 10, 15). How sad a change from God's the Nile, the river of Egypt, the most southern boundary unto the river of the wilderness—t. e., to Kedron, which empties itself Into the north bay of the Dead Sea below Jericho (2 Chronicles 28. 15), the southern boundary of the ten tribes (2 Kings 14.25, "from the entering of Hamath. unto the sea of the plain "). [Mauber.] To the river Nile, which skirts the Arabian wilderness, and separates Egypt from Canaan. [Grotius.] If this verse Includes Judah, as well as Israel (cf. v. 1, Zion and Samaria), Qrotitjs' view love of Zion's gates (Psalm 87. 2) and palaces (Psalm 48. 3, is correct ; and it agrees with 1 Kings 8. 65.
13), owing to the people's sin! the city—collectively: both Zlon and Samaria (v. 1). all that Is therein—ft<., its fulness : the multitude of men and of riches in It (cf. Psalm
CHAPTER VII.
24. 1). 9. If as many as ten (Leviticus 28. 26 ; Zecharlah 8.
Ver. 1-9. Chapters 7., 8., 9., contain Visions, tviTH theib Explanations. Ch. 7. consists of two parts : flrst (v. 1-9), Prophecies illustrated by three symbols: (1), A vision of grasshoppers or young locusts, which devour the grass, but are removed at Amos" entreaty ; (2), Fire drying up even the deep, and withering part of the land, but removed at Amos' entreaty ; (3), A plumb-line to mark the buildings for destruction. Secondly (v. 10-17), Narrativk OF Amaziah's Interruption of Amos in Consequenck OF the foregoing Prophecies, and Prediction or his Doom. 1. showed . . . me ) and, behold—the same formula prefaces the three visions in this chapter, and the fourth in ch. 8. 1. grasshoppers—rather, locusts in the caterpillar state, from a Hebrew root, to creep forth; In the autumn the eggs are deposited in the earth; in the spring the young come forth. [Maurer.] the latter growth—viz., of grass, which comes up after the mowing. They do not in the East mow their grass and make bay of it, but cut It off the ground as they require it. th« king's mowings—the first-fruits of the mown grass, tyrannically exacted by the king from the people. The
23) remain in a house (a rare case, and only in the scattered villages, as there will be scarcely a house in which the enemy will leave any), they shall all, to a man, die of the plague, a usual concomitant of war In the East (Jeremiah
24. 10; 44. 13; Ezekiel 6. 11). 10. a man's uncle—the nearest relatives had the duty of burying the dead (Genesis 25.
9; 35.29; Judges 16. 31). No nearer relative was left of this man than an uncle, and he that bnrneth him—the uncle, who Is also at the same time the one that burneth him (one of the " ten," v. 9). Burial was the usual Hebrew mode of disposing of their dead. But In cases of necessity, as when the men of Jabesh-gilead took the bodies of Saul and his three sons from the walls of Beth-shan and burned them to save them from being insulted by the Philistines, burning was practised. 80 in this case, to prevent contagion, the bones—t. e., the dead body (Genesis 50. 25). Perhaps here there is an allusion in the phrase to the emaciated condition of the body, which was little else but skin and bones, say unto him that Is by the sides of the house—t. e., to the only one left of the ten in the interior of t/ie houie [Maurer] (cf. Note, Isaiah 11. 18). Hold thjr 676 literal locasta, as In Joel, are probably symbols ot huiaaa
AMOS VII,
Vision of the Fire and the Plumb4{ne.
Amaziah Complmntth of Amot,
FORETOLD. 10. prlcat of Beth-el—chief priest of the royal sanctuary to the calves at Beth-el. These being an engine of state policy to keep Israel separate from Judah, Amaziah construes Amos' words against them as treasoB, So in the case of Elijah and Jeremiah (1 Kings 18. 17; Jeremiah 37. 13, 14). So the antitype Jesus was charged (John foes: thus the growth of grass after the kings mowings will mean the political revival of Israel under Jeroboam II. (2 Kings 14. 25), after it had been mown down, as it were, by Hazael and Ben-hatlad of Syria (2 Kings 13. 3). [GKOTirs.] a. by wlioin sliall Jacob arise T—If thou, O God, dost not spare, how can Jamb maintain his ground, reduced as he is
19. 12); political expediency being made In all ages the pretext for dishonouring God and persecuting His ser vants (John 11. 48-50). So In the case of Paul (Acts 17. 6, 7 by repeated attaclts of the Assyrians, and ere long about to be invaded by the Assyrian Pul (2 Kings 15. 19,20)? Cf. Isaiah .51. 19. The mention of "Jacob " as a plea that God should "remember for them His covenant" with their
24. 5). In the midst of . . . Israel—probably alluding to Amos' own words, " in the midst of . . . Israel" (v. 8), foretelling the state's overthrow to the very centre. Not secretly, or In a corner, but openly. In the very centre of thi forefallier, the patriarch (Psalm 106. 4.5). he Is small—reduced in numbers and in strengtli. 3. repented for this —t. e., of fills. Tlie change was not in the mind of God (Numbers 2. 19 ; James 1. 17), but in the effect outwardly. God unchangeably does what is just; it Is Just that He ehuuld hear intercessory prayer (James 5. 16-18), as it would have been just for him to have let judgment take state, so as to upset the whole utterly, land ia not abl« to bear all his words—they are so many and so Intolerable. A sedition will be the result. The mention of hln being " priest of Beth-el" Implies that It was for his own priestly gain, not for the king or state, he was so been. 11. Jeroboam shall die, &c.—Amos had not said this: but that " the house of Jeroboam" should fall " with the sword" (t). 9). But Amaziah exaggerates the charge, to excite Jeroboam against him. The king, however, did not give, ear to Amaziah, probably from religious awe of the prophet of Jehovah. 13. Also—Besides informing the king against Amos, lest that course shovild fail, as it did, Amaziah urges the troublesome prophet himsell to go back to his own land Judah, pretending to advise him In friendliness, seer—said contemptuously in reference to Amos' visions which precede, there eat bread—you can earn a livelihood there, whereas remaining here you will be ruined. He judges of Amos by his own selfishness, as Jts course at once on the guilty nation, but for the prayer of one or two righteous men in it (cf. Genesis 18. 23-33; 1 Samuel 15. 11; Jeremiah 42. 10). The repentance of the sinner, and God's regard to His own attributes of mercy and covenante<i love, also cause God outwardly to deal with him as if he repented (Jonah 3. 10), whereas the change In outward dealing Is in strictest harmony with God's own unohangeableness. It shall no#be—Israel's utter overthrow now. Pul was influenced by God to accept money anil withdraw from Israel. 4. called to contend — i. e., with Israel judicially (Job 9. 3; Isaiah 66. 16; Ezekrel 38. 22). He ordered to come at His call the infliction of punishment by fire on Israel, f. e., drought (cf. ch. 4. 6-11). [Maurer.] Rather, war (Numbers 21. 28), If regard to one's own safety and livelihood are the paramount considerations. So the false prophets (Ezekiel 18. viz., Tiglath-pileser. [Grottos.] devoured the . . . deep — i. e., a great part of Israel, whom he carried away. Waters are the symljol for many people (Revelation 17. 15). •lid e»t up a part viz., all the land (cf. ch. 4. 7) of Israel east of Jordan (1 Chronicles 5. 26; Isaiah 9. 1). This was a worse judgment than the previous one: the locusts ate up the grass: the five not only affects the surface of the ground, but burns up the very roots and reaches even to the deep. 7. wall made by a pliimb-llne—rtz., perpendicular. 8. plnsiib-Hne in . . . midst of . . . Israel—no longer are the sj'mbols, as in the former two, stated generally; this one is expressly applied to Israel. God's long-suffering is worn out by Israel's perversity: so Amos ceases to intercede (cf. Genesis 18. 33). The plummet-line was used not only In building, but in destroying houses
19) were ready to say whatever pleased their hearers, however false, for " handfuls of barley and pieces of bread." 13. prophesy not again—(Ch. 2. 12.) at Beth-el—Amaziah wants to be let alone at least In his own residence, the king's chapel—Beth-el was preferred by the king to Dan, the other seat of the calf-worship, as being nearer Samaria, the capital, and as hallowed by Jacob of old (Genesis 28. 16, 19; 35. 6, 7). He argues by Implication against Amos' presumption, as a private man. In speaking against the worship sanctioned by the king, and that in the very place consecrated to It for the king's own devotions, king's conrt—i. e., residence : the seat of empire, where the king holds his court, and which thon oughtest to have reverenced. Samaria was the usual king's residence: but for the convenience of attending the calf-worship, a royal palace was at Beth-el also. 14. I was no prophat—in answer to Amaziah's insinuation (2 Kings 21. 13 ; Isaiah 28. 17 ; 34. 11 ; Lamentations 2. 8). It denotes tliat God's judgments are measured out by the exactest rules of justice. Here it is placed in tTie midst of Israel, i. e., the judgment is not to be confined to an outer part of Israel, as by Tiglath-pileser; it is to reach the very centre. This was fulfilled when Shalmaneser, after a three years' siege of Samaria, took it, and carried away Israel captive finally to Assyria (2 Kings 17. 3, 5, 6, 2:?). not . . . pass by . . . any more—not forgive them any more (cli. 8. 2; Proverbs 19. 11; Micah 7. 18). 9. high places—dedicated to idols, of Isaac—they boasted of (v. 12), that he discharged the prophetical office to earn his "bread" (like Israel's mercenary prophets). So far from being rewarded, Jehovah's prophets had to expect Imprisonment and even deatti as the result of their prophesying in Samaria or Israel : whereas the prophets of Baal were maintained at the king's expense (cf. 1 Kings
18. 19). I was not, says Amos, of the order of prophets, or educated In their schools, and deriving a livelihood from exercising the public functions of a prophet. I am a shepherd (cf. v. 15, "flock;" the Hebrew for "herdman" Includes the meaning, shepherd, cf. ch. 1. 1) In humble position, who did not even think of prophesying among yon, until a Divine call impelled me to it. prophet's son— tlieir following the example of their forefather Isaac, in erecting liigh places at Beer-sheba (ch. 5. 5; cf. Genesis 26.
2:1, 46. 1); but lie and Abraham erected them before tlie temple was appointed at Jerusalem; and to God, whereas they did so, after the temple had been fixed as the only place for sacrifices; and to idols. In the Hebrew here Isaac is written with .», Instead of the usual ts; both forms mean lani/hler; the change of spelling perhaps expresses tliat their " liigli place.'; of Isaac" may be well so called, but not as they meant by the name; for they are only tit to be laughed at in scorn. Probably, however, the mention of "Isaac" and "Israel" simply expresses that lliese names, wliioh their degenerate posterity boasted In as if ensuring their safety, will not save them and their idolatrous "sanctuaries" on which they depended from ruin (cf. ch. 8. 14). house of Jeroboam witli . . . swoni—fulfilled in the extinction of Zacharlah, son of Jeroboam II., the last of the descendants of Jeroboam I., who had originated the idolatry of the calves
e., dwciple. Schools of prophets are mentioned first in 1 Samuel; in these youths were educated to serve the theocracy as public Instructors. Only In the kingdom of the ten tribes the continuance of the schools of the prophets is mentioned. They were missionary stations near the chief seats of superstition in Israel, and associations endowed with the Spirit of God; none were admitted but those to whom the Spirit had been previously Imparted. Their spiritual fathers travelled about to visit the training-schools, and cared for the members and even their widows (2 Kings 4. 1, 2). The pupils had their common board in them, and after leaving them still continued members. The offerings which In Judah were given by the pious to the Levites, In Israel went to the schools of the prophets (2 Kings 4.42). Prophecy (e. ff., Elijah and (2 Kings 15. «-10).
10 17. AMAziAH's Charge against Astos: his Doom
AMOS VIII, IX.
A Famine of the Wi/rd Threatened.
VUiAjn of a Basket of Fruit.
Elisha) in Israel was more connected with extraordinary events than in Judali, inastnucli as, in the absence of the legal hierarchy ot the huter, it needed to have more palpable Divine sanction, sycamore—abounding in Palesworth, to sell themselves tons as bondmen, in defiance of Leviticus 25. 3U; the very thing which brings down God's judgment (ch 2.6). sell tlie refuse of . . . wheat which contains no nutriment, but whi<-h the poor eat at a low price, being unable to pay for flour. 7. Lord hath sworn by the excellency of .lacob i. e,, by Himself, in whom Jacob's seed glory. [Maurkr.] Rather, by tlie spiritual privileges o) Israel, the adoption as His peculiar people [Calvin,] the temple, and its Shekinah .symbol of His presence. Cf. ch. 6. 8, where it means Jehovah's temple (cf. ch. 4. "2). never forget—not pass by without punishing {v. 2; Hosea 8. 13; !). 9). 8. tlie land . . . rise up wholly as a flood—the land will, as it were, be wholly turned into a Hooding river (a flood being the image of overwhelming calamity, Daniel 9. 20). cast out and drowned, &c.—swept away and overwhelmed, as the land adjoining the Nile is by it, when flooding (ch. 9. .5). The Nile rises generally twenty feet. Tlie waters then "cast out" mire and dirt (Isaiali 57. 20). 9. "Darkness" made to rise "at noon" is the emblem of great calamities (Jeremiah 15. 9; Ezekiel 32. 7-10). 10. baldness—a sign of mourning (Isaiah 15.2; Jeremiah 48. 37; Ezekiel 7. 18). I will make It as . . . mourning of an only son—"it," line. The fruit was like the llg, but inferior; according to Pliny, a sort of compound, as the name expresses, of tne fig and the mulberry. It was only eatcn by the poorest (cf. 1 Kings 10. 27). gatlicrcr—one occupied with their cu Hivation. [Maukek.] The mode of cultivating it was, they made an incision in the fruit when of a certain size, and on the fourth day afterwards it ripened (Pliny, H. N. 13. 7, II). GiiOTiu.'i from Jekome says, if it be not plucked ofr and "gathered" (which favours English Version), it is spoiled by gnats. 15. took me ks I followed the flock—so David was taken (2 8amuel 7. 8; Psalm 78.
70,71). Messiah is the antitypical Shepherd (Psalm 2,3.; John 10). Miito my people—agrainsi [Maurer]; so i>. 16. Jehovah claims them still as His by right, though slighting His authority. God would recover them to His service by the prophet's ministry. 16. rtrop—distil as the refreshing drops of rain (Deuteronomy 32. 2; Ezekiel 21.2; cf. Micah 2. 6, 11). 17. Thy wife sliall be an harlot In tine city—t. e., shall be forced by the enemy, whilst thou art looking on, unable to prevent her dishonour (Isaiah i. e., the earth {v. 9). I will reduce the land to such a state that there shall be thesione occasion for mourning as when parents mourn for an only son (Jeremiah 6. 26; Zechariah
13. 1(S; Lamentations 5. U). The words, "saith the Loud," are in striking opposition to "2'Jiou sayest" (v. 16). diviilert by line—among the foe. a polluted land—Israel regarded every foreign land as that which really her own land was now, " polluted" (Isaiah 24. 5 ; Jeremiah 2. 7). CHAPTER VIII.
12. 10). 11. famine of. . . hearing tike words of the Lord —a just retribution on those who now will not hear the Lord's prophets, nay even try to drive them away, ae Amaziah did (cli. 7. 12); they shall look in vain, in their distress, for Divine counsel, such as the prophets now offer (Ezekiel 7. 26; Micah 3.7). Cf. as to the Jews' rejection of Messiah, and their consequent rejection by Him (Matthew 21. 43); and their desire for Messiah too late (Luke 17.22; John 7. 34; 8.21). So, the prodigal when he had sojourned a while in the "far-oft" country, began to be in want" in the "mighty famine" which arose (Luke 15. 14; Ver. 1-14. Vision of a Basket of Summer Fruit, sy'mBOLicAL OF Israel's End. Resuming the series of Symbols interrupted by Amaziah, Amos adds a Fourth. The Avarice of the Oppressors of the Poor: the Overthrow of the Nation: the Wish FOR the Means of Religious Counsel, when there shall be a Famine of the Word. 1. summer fruit —Hebrew, Kitz. In i;. 2 "end" is in Hebrew Keetz. The similarity of sounds implies that, as the summer is the end of the year and tlie time of the ripeness of cf. 1 Samuel 3. I; 7. 2). It is remarkable, the Jews' religion is almost the only one that co\ild be abolished against ih» will of the people themselves, on account of its being dependent on a particular place, viz., the temple. When that was destroyed, the Mosaic ritual, which could not exist without it, necessarily ceased. Providence designed fruits, so Israel is ripe for her last punishment, ending her national existence. As the fruit is plucked when ripe from the tree, so Israel from her land. 3. end—(Ezekiel it, that, as the law gave way to the gospel, so all men should perceive it was so, in spite of tlie Jews' obstinate rejection of the gospel. liJ. they shall wander from sea to sea i. e., from the Dead Sea to the Mediterranean, from east to west, from . . . north . . . to . . . east where we might expect "from north to south." But so alienated was Israel from Judah, that no Israelite even then would think of repairing southivard, i. e., to Jerusalem for religious iuforniation. The circuit is traced as in Numbers 34. 3, &c., except that the south is omitted. Their seeking the word of tlie Lord would not be from a sincere de-
7.2,6.) 3. songs of ... temple— (Ch. 5. 23.) The Joyous hymns in the temple of Judah (or rather, in the Selh-el " royal temple," ch. 7. 13; for the allusion is to Israel, not Judah, throughout this chapter) shall be changed into fiow Hngs. GROTivstranslales, " palace ;" cf. ch. 6. 5, as to the songs there. But ch. 5. 23, and 7. 13, favour English Version. tUey shall cast them fortli with silence—not as Margin, "be silent." It is an adverb, si7en<;^. There shall be so s;reat slaughter as even to prevent the bodies being buried. [Calvin.] There shall be none of the usual professional mourners (ch. 5. 16), but the Ijodieswill be cast out in silence. Perhaps also it is meant, terror both of God (cf. ch. sire to obey God, but under the pressure of punishment. 13. faint for thirst viz., thirst for hearing the words of the Lord, being destitute of allother comfort. If even the young and strong faint, how much more the infirm(Isaiah (i. 10) and of tlie foe shall close their lips. 4. Hear—The nobles needed to be urged thus, as hating to hear reproof, swallow up tJne needy—or, ga2>e after, i.e., pant for their goods; so tlie word is used, .lob 7. 2, Margin, to make the poor ... to fall—" that they (themselves) may be placed alone in the midst of the earth" (Isaiah 5. 8). 5. So greedy are they of unjust gain that they cannot spare a sitigle day, however sacred, from pursuing it. They are str.angors to God and enemies to themselves, who love market days better than saljbath days; and they who have lost piety will not long keep Iioncsty. The new moon (Numbers 10. 10) and sal)ljath were to be kept without working or trading (Nehemiah 10. 31). set forth wheat—Zi/., "open ou<" stores of wheat for sale, ephah — containing three
40.30, .31)! 14r. swear l>y the sin of Samaria viz., the calves (Deutei'onomy 9. 21; Hosea 4. 15). "Swear by" means to worsliip (Psalm 63.11). Tlie manner i.e., as " the way" is used (Psalm 139. 21 ; Acts 9. 2), the mode of worship. Thy God, O Dan—the other golden calf at Dan (1 Kings 22. 26-30). liveth . . . llveth—rather, " May thy god . . . live . . . may the manner . . . live." Or, "As (surely as) thy God, O Dan, liveth." This is tlieir formula when they swear; not "May Jehovah live!" or, "As Jehovah liveth!"
CHAPTER IX.
Ver. 1-15. Fifth and Last Vision, x^^one can escape the coming judgment in any hiding-place : for God is omnise.ahs, or above three pecks, making . . . small—making it below the just weight to purchasers, shekel great —taking from purchasers a greater weight of money than was due. Shekels used to be weighed out in payments {Genesis 23. 16). Thus they committed a double fraud against the law (Deuteronomy 25. 13, 14). 6, buy . . . poor for silver . . . pair of shoes—i. e., that we may compel the needy for money, or any other thing of however little preserit and irresistible (v. 1-6). ^.v a kingdom, Israel shall perish as if it neveiwas in covenant v,ith Him: but as indi' viduals the house of Jacob shall not utterly perish, nay, not on« of the least of the righteous shall fall, but only all the sinnert (v. 7-10). Restoration of the Jews finally to their own land after the re-establishment of the fallen tabernacle qf David ; conae
The Certainty of the Desolation, AMOS IX. The Resloraiwn of David's TubernaeU. ffiient conversion of all the heathen {v. 11-15). 1. Lord . . . tpou the nJtar—(iz., in the idolatrous temple at Beth-el; ture statement (Genesis 10. 6, R, 10). 8. eyes . . . upon the sinful kingdom—i. e., I am watching all its sinful course in order to punish it(of. v.4; lsalm 31. 15, 10). not utterly destroy the house of Jacob—tiiough as a "kingiloin" the nation is now utterly to perish, a remnant is to be spared for "Jacob" their forefather's sake (cf. Jeremiah 30. 11;; to fulfil the covenant whcrel)y " the seed of Israel" is hereafter to be "a nation for ever" (Jeremiah 31. 36). 9. sift llie calvi-s of wliicli were spoken of in the verse just preeedinsi, of eli. 8. Hither they would flee for protection from the Assyrians, and would perish in the ruins, with tlie vain object of their trust. [Hbnderson.] Jehovah stands here to direct the destruction of it, them, and the lUohitrous nation. He demands many victims on the ttltar, hut they are to be human victims. Cai>vin and Kaikbaikn, &c., make it in Die fenqHe at Jerusalem. Judgment wajs to descend both on Israel and Judah. As the services of both alike ought to have been offered on the Jerusalem temple-altar, it is there that Jehovah ideally stands, as if the whole people were assembled there, their atominations lying unpardoned there, and crying for vengeance, though in fact committed el.sewhere (cf. Ezekiel 8. 1-18). This view harmonizes with the similarity of the vision in Amos to that in Isaiah 6., at Jerusalem. Also with the end of this chapter (v. U-lo), wliich applies both to Judali and Israel: "the tal)ernacle of David," viz., at Jerusalem. His attitude, slandiiu/, implies fixity of purpose. lii Url—rather, the spherelike capital of the column. IMauker.] posts—rather, thresholds, as in Isaiah 6.4, Margin. The temple is to be smitten below as well as above, to ensure utter destruction, cut tliem in the Uctid —ftz., with tlie broken fragments'of the capitals and columns (cf. Psalm 08. 21 ; Habakkuk 3. 13). slay the last of them—their posterity. [HENDEit-SON.J The survivors. [Maixrkk.] Jehovah's directions are addressed to His angels, ministers of judgment (cf. Ezekiel 9). he that I will cause the Israelites to be tossed about tlirougli all nations as corn is shaken about in a sieve, in such a way, however, that whilst the chafl' and dust (the wicked) fall through (perish), all the solid grains (the godly elect) remain (are preserveil), (Romans 11. 26; cf. Note, Jeremiah 3.
IJ). So spiritual Israel's final safety is ensured (Luke 22. 32; Jolin 10.28; 6.39). 10. All the sinners—answering to the chart' in the image in v. 9; whicli falls on the earth, in opposition " to the grain" that does not " fall." overtake. . . us—" come on us from beliind." [Maubeu.J 11. In that day—quoted by St. James (Acts 15.16,17), "After this," i.e., in the dispensation of Messiali (Genesis 49. 10; Hosea 3.4,5; Joel 2. 28; 3.1). tabernacle of David—not "the house ot David," which is used of his affairs when prospering (2 .Samuel 3. 1), but the lent or booth, expressing the low condition to which his kingdom and family had fallen in Amos' time, and subsequently at tlie Babylonian captivity before the restoration; and secondarily, la the last days preceding Israel's restoration under Messiah, the antitype to David (Psalm 102. 13, 14; Note, Isaiah 12.1; Jeremiah 30.9; Ezekiel 34. 24; 37. 24). The type is taken from architecture (Ephesians 2. 20). The restoration under Zerubbabel can onlj' be a partial, temporary fulfilment; for it did not include Israel, which nation is the main subject of Amos' prophecies, but only Judah; also Zerubabbel's kingdom was not independent and settled ; also all the prophets end their prophecies with Messiah, whose advent is the cure of all previous disorders. " Tabernacle" is appropriate to Him, as His human nature is the tabernacle which He assumed in becoming Immanuei, " God with us" (John 1. 14). " Dwelt," lit., tabernacled "among us" (cf. Revelation 21.3). Some understand "the tabernacle of David" as that which David pitched for the ark in Zion, after bringing it from Obededom's house. It remained there all his reign for thirty years, till the temple of Solomon was built; whereas the fleetli . . . shall not flee away—he who fancies himself safe and out of reacli of the enemy shall be taken (ch. 2.
14). 3. Though they dig luto hell—Though they hide over so deeply in the earth (Psjilm 139. 8). though they climb . . . Iieaveii—though they ascend the greatest heights (Job 2(). G, 7; Jeremiah 51. 53; Obadiah 4). 3. Carmel—where the forests, and, on the west side, the caves, furnished hiding-places (ch. 1. 2; Judges 6. 2; 1 Samuel 13.
6;. the sea—the Mediterranean, which flows at the foot of Mount Carmel ; forming a strong antithesis to it. commaud'the serpent—the sea-serpent, a term used for any great water-monster (Isaiah 27. 1). The symbol of cruel and oppressive kings (Psalm 74. 13, 14). 4. though Ihey go into captivity—hoping to save their lives by voluntarily surrendering to the foe. 5. As Amos had threatened that nowhere should the Israelites be safe from the Divine judgments, he here shows God's omnipotent ability to execute His threats. So in the case of the threat in ch. 8. 8, God is here stated to be the first cause of the mourning of all thai dwell in the land, and of its rising "tabernacle of tne congregation" remained at Gibeon (2 Chrcmicles 1. 3), where the priests ministered in sacrifices (1 Chronicles 16. 39). Song and pi-aise was the servico of David's attendants before the ark (Asaph, &c.); a type of the gospel separation between tlie sacrificial service (Messiah's priesthood now m heaven) and the access' of believers on earth to the presence of God, apart from the former (cf. 2.Samuel 0. 12-17; 1 Chronicles 16. 37-39; 2 Chronicles 1. 3). breaclies thereof-ii/., of them, i. e., of the whole nation, Israel as well as Judah. as in . . . days of old—as like ajlood, and of its being drowned asby Oie flood of Egypt. fi. stoviva—lit., ascents, i. e., upper chambers, to which the ascent is by steps [Maurer] ; evidently referring to the words, Psalm 104. 3, 13. Grotius explains it; God's royal throne, expressed in language drawn from Solomon's throne, to wliich the ascent was by steps (cf. 1 Kings 10. it was formerly in the days of David and Solomon, when the kingdom was in Us full ex tent and undivided. I'Z. That tliey iknay possess . . . remitant of £dom, and of all the heathen—" Edom," the bitter foe, thougii the brother, of Israel; therefore to be puuislied (ch. 1. 11, 12). Israel shall be lord of the " remnant" of Edom left after the punishment of the latter. .St. James quotes it, "That the residue
18, 19). founded his troop viz., all animate creatures, which are God's troop, or haU (Genesis 2. 1), doing His will (Psalm 103.2!), 21; Joel 2.11). Maukeb translates, "His oauU," i. e., the vaulted sky, which seems to rest on the earth supported by the horizon. 7. unto me—however great ye seem to yourselves. Do not rely on past priviof men might seek after the Lord, and all the Gentiles," &c. For "all the heathen" nations stand on the same footing as Edom: Edom is the representative of them all. The residue or remnant in both cases expresses those left after great antecedent calamities (Romans 9. 27; Zechariali leges, and on my having delivered j'ou from Egypt, as if therefore I never would remove you from Canaan. I make no more ac<»unt of you than of "the Ethiopian" (cf. Jeremiah 13. 23). " Have not I (who) brought you out of Egypt," done as niucli for other peoples? For instance, did I not bring " the Philistines (Notes, Isaiah 14. 29, &c.) frorn C'aplitor (cf. Deuteronomy 2.23; Note, Jeremiah 47.
14. 16). Here the conversion of "all nations" (of which the earnest was given in St. James' time) is represented as only to be realized on the re-establishment of the theocracy under Messiah, the Heir of the throne of David {V 11). The possession of the heatlien nations by Israel is to be spiritual, the latter being the ministers to the Ibrmer for 'their conversion to Messiah, King of the Jews; just as the first conversions of heathens were through the ministry of the apostles, who were Jews. Cf. Lsaiah 54. 3, " thy seed shall inherit the Gentiles" (cf. Isaiah
4), where they had been bond-servants, and tlie Si'rians from Kir?" It Is appropriate, that as the Syrians migrated into Syria from Kir (cf. Note, Isaiah 22. 6), so they should be carried back captive into tlie same land (Note, ch. 1. 5; 2 Kings 16. 9), just as elsewhere Israel is threatened with a return to Egypt whence they had been delivered. The " Ethiopians," Hebrew, Cushites, were originally akin to tlie race that founded Babylon: the cuneiform Ulttcriptions la this coaflrmiug indepeodently the Scrip-
49.8; Romans 4.13). A remnant of Edom became Jews under John Hyrcanus, and the rest amalgamated wiU»
The Boom of Edom OBADIAH. for Cruelty to Jacob. the Arabians, who became Christians subsequently. 'vr KicIi are called toy my name—t. e., who belong to me, whom I claim as mine (Psalm 2.8); in the purposes of electing grace, God terms them already called by His name. Ct. the title, " the children," applied by anticipation, Hebrews 2. 14. Hence as an act of sovereign grace, fulfilling His promise, It is spoken of God. Proclaim His title as sovereign, " the Lord that doeth this" (" all these things," Acts 15. 17, viz., all these and such like acts of sovereign love). 13. the days come—at the future restoration of the Jews to their own land, plougtomaii shall overtake . . . reaper . , . treader of grapes lilm that soweth—fulfilling Leviticus 26. 5. Such shall be the abundance that the harvest and vintage can hardly be gathered before the time for preparing for the next crop sliall come. Instead of the greater part of the year being spent in war, the whole shall be spent in sowing and reaping the fruits of earth. Cf. Isaiah 65. 21-23, as to the same period, soweth aeeA—lit., draweth it forth, viz., from the sack in order to sow it. mountain . . . drop sweet wine—an appropriate image, as the vines in Palestine were trained on terraces at the sides of the hills. 14. towlld the waste cities—(Isaiah
61.4; Ezekiel 36. 33-^16.) 15. plant them ... no more be pulled up—(Jeremiah 32. 41.) thy God—Israel's; this is the ground of their restoration, God's original choice of them as His.
OBADIAH.
INTRODUCTION.
This is the shortest book In the Old Testament. The name means " servant of Jehovah." Obadiah stands fourth of the minor prophets according to the Hebrew arrangement of the canon, the fifth according to the Greek. Some consider he is the same as the Obadiah who superintended the restoration of the temple under Josiali, b. c. 627 (2 Chronicles
34. 12). But V. 11-16, 20 imply that Jerusalem was by this time overthrown by the Chaldeans, and tliat he refers to the cruelty of Edom towards tlie Jews ou that occasion, which is referred to al.so in Lamentations 4. 21, 22; Ezekiel 25. 12-
14, and 35. ; Psalm 137. 7. From comparing v. 5 with Jeremiah 49. 9 ; u. 6 with Jeremiah 49. 10 ; v. 8 with Jeremiah 49. 7, It appears that Jeremiah embodied in his prophecies part of Obadiah's, as he had done in the case of other prophets also (cf. Isaiah 15. and 16. with Jeremiah 48). The reason for the present position of Obadiah before other of the minor prophets anterior in date is, Amos at the close of his prophecies foretells the subjugation of Edom hereafler by the Jews ; the arranger of the minor proptiets in one volume, therefore, placed Obadiah next, as being a fuller statement, and, as it were, a commentary on tlie foregoing briefer prophecy of Amos as to Edom [Maurer] (cf. Amos 1. 11). The date of Obadiali's prophecies was probably immediately after the taking of Jerusalem by Nebuchadnezzar, 5S8 b. c. In five years afterwards (583 B. c.) Edom was conquered by Nebuchadnezzar. Jeremiah must have iacorporated part of Obadiah's prophecies witii his own Immediately after they were uttered, thus stamping his canonicity.
Jerome makes him contemporary with Hosea, Joel, and Amos. It is an argument in favour of this view that Jeremiah would be more likely to insert in his prophecies a portion from a preceding prophet tlian from a contemporary. If so, the allusion in v. 11-14 will be to some one of the former captures of Jerusalem : by the Egyptians under Kehoboam (1 Kings 14. 25, 26 ; 2 Chronicles 12. 2, &c.), or that by the Philistines and Arabians in the reign of Joram (2 Chronicles
21. 16, 17); or that by Joash, king of Israel, in the reign of Amaziah (2 Chronicles 25. 22, 23); or that in the reign of Jelioiakim (2 Kings 24. 1, &c.); or tliat in the reign of Jehoiachtn (2 Kings 24. 8-16). On all occasions the Idumeans were hostile to the Jews ; and the terms in which that enmity is characterized are not stronger in Obadiah than in Joel 3. 19 (cf. Obadiah 10); Amos 1. 11, 12. The probable capture of Jerusalem alluded to by Obadiah is that by Joash and the Israelites in the reign of Amaziah. For as, a little before, in the reign of the same Amaziah, the Jews had treatjed harshly the Edomites after conquering them in battle (2 Chronicles 25. 11-23), it is probable that the Edomites, In revenge. Joined the Israelites in the attack on Jerusalem. [Jaeger.] This book may be divided into two parts: (I.) v. 1-6 set forth Edom's violence toward his brother Israel in the day of the latter's distress, and his coming destruction with the rest of the foes of Judah ; (II.) v. 17-21, the coming re-establishment of tlie Jews in their own possessions, to which shall be added those of the neighbouring peoples, and especially those of Edom.
Ver. 1-21. Doom of Edom fob Cruelty to Judah, Edom's Brother; Restoration of the Jew.s. 1. Obadlalt i. e., servdnt of Jehovah; same &s Abdeel and Arabic Abd-allah. Wc—/ and my people, heard—(Isaiah 21. 10.) and an ambassador is sent—yea, an ambassador is already sent, viz., an angel, to stir up the Assyrians (and afterwards the Chaldeans) against Edom. The result of the ambassador's message on the heathen is, they simultaneously exclaim, " Arise ye, and let us (with united strength) clause, " thy nest" [Mauker] (cf. Job 20. 0; Jeremiah 49. 16; Amos 9. 2.). set . . . nest among . . . stars—fiz., on the loftiest hills which seem to reach the very stars. Edom is a type of Antichrist (Isaiah 14. 13; Daniel 8.10; 11.37). tlience will I bring thee down—in spite of tiiy boast (y.
3), " ir7io shall bring me down 7" 5. The spoliation which thou shalt sutler sliall not be such as that which thieves cause, bad as tliat is, for these when they have seized enough, or all they can get in a hurry, leave the rest,— nor such as grape-gatherers cause in a vineyard, for they, when they have gathered most of the grapes, leave gleanings behind,—but it shall be utter, so as to leave thee nothing. The exclamation, " How art tliou cutoff!" bursting In amidst the words of llie imiige, marks strongly-excited feeling. The contrast between Edom where no gleanings shall be left, and Israel where at the worst a gleaning is rise," &c. Jeremiah 49. 14 quotes this. 8. I have made thee small—tliy reduction to insignificance is as sure as if it were already accomplislied ; tlierefore the past tense is used. [Maurer. J Kdom tlien extended from Dedan of Araliia to Bozrah in the north (Jeremiah 49. 8, 13). Calvin exjilains it, "Wlieroas thou wast made by me an Insignificant people, why art thou so proud" {v. 3)1 But if so, why sliould tlie lieatlien peoples be needed to subdue one no iusigniticant? Jeremiah 49. 15, Cfnflrms Maurbr's view. 3. clefts of . . . rocli—(Song of Solomon 2. 14 ; Jeremiali 48. 2S.) Tlie cities of Edom, and among them Petra (Hebrew, Seta, racaning rock, 2 Kings 14. 7, Margin), the capital, in the Wady Musa, consisted of houses mostly cut In the rocks. 4. exalt >Jiyse(/—or supply from the second left (Isaiali 17. 6 ; 21. 13), is striking. 6. How are the thingt ofVLnan searched out J—by hostile soldiers seeking booty.
Cf. witli V. 5, 6 here, Jeremiah 49. 9, 10. hiildeu tilings—or places. Edom abounded in sucli liiding-places, as caves, clefts In the rcxdt, &c. None of these should be left unex ploreil by the foe. 7. Men of thy confederacy —i. e. th> confederates, brouglit thee ... to the border — Ce..
The Destruction of Edom. OBADIAH. The Salvation of Jueob, any more. English Version agrees with the context better, the day of thy brother—his day of calamity, became a stronger—t. e., was banished as an alien from his own land. God sends heavy calamities on those who rejoice in the calamities of their enemies (Proverbs 17.5; 24. 17, 18). Contrast the opposite conduct of David and of the Divine Son of David in a like case (Psalm 35. 13-15). spoken proudly lit., made great the mouth: proudly insulting the fallen (Ezekiel 35. 13, Margin; cf. 1 Samuel 2. t; Revelation when Idumean ambassadors shall go to confederate states seeking aid. these latter shall conduct them with due ceremony to their border, giving them empty compliments, but not the aid required. [Drusius.J This view agrees witli the context, which speaks of false friends deceimngt Edoin: i. e., failing to give help In need (cf. Job 6.14, 15). Calvin iranslates, "have driven," i.e., shall drive thee; shall help to drive thee to thy border on thy way Into captivityin foreign lands, tlie men that were at peace wltU thee—H;., the men of thy peace. Cf. Psalm 41.9; Jeremiah
13. 6). 13. substance—translated "forces" In v. II. 14. stood In the crossway, to cut off those of his (Judah's) tliat <lld escape—the Jews naturally fled by the crossways (Mauker translates, "narrow mountain passes") well known to them, t o escape to the desert, and through Edom to Egypt; but tlie Edomites stood ready to intercept the fugitives, and either kill or "deliver them up" to the foe. 15. For—resumptive in connection with v. 10, wherein Edom was threatened witli cutting offfor ever, the day of the liord—the day in whicli He will manifest Himself aa the Righteous Punisher of the ungodly peoples (Joel 3. 141 The "all" shows that tlie fulfilment is not exhausted in the punishment inllicted on the surrounding nations by the instrumentality ol Nebuchadnezzar; but, as in Joe)
38. 22 (Margin), where also the same formula occurs, "prevailed against thee." they that eat thy bread— the poorer tribes of the desert who subsisted on the bounty of Edom. Cf. again Psalm 41. 9, which seems to have been before Obadiah's mjnd; as his words were before Jeremiah's, have laid a wound under thee—" laid" implies that their intimacy was used as a snabb laid with a view to wound; also, these guest-friends of Edom, instead of the cushions ordinarily laid under guests at table, laid snares to wound, viz., had a secret understanding with Edom's foe for that purpose. Mauber translates, " a snare." But English Version agrees with the Hebrew, which means, lit., " a bandage for a wound." none understanding—none of the wisdom for which Edom was famed (see
3. 14, and Zechariah 12. 3, tliat the last judgment to come on the nations confederate against Jerusalem is referred to. as thou hastdonc, It shall be done uuto thee—the righteous principle of retribution in kind (Leviticus 24. 17; Matthew 7. 2; cf. Judges 1. 6, 7 ; 8.19; Esther 7. 10). thy reward—the I'eward of thy deed (cf. Isaiah 3. 9-11). IG. ye . . . upon my holy mountain—a periplirasis for, "ye Jews" [MaurebJ, wliom Obadiaii now by a sudden apostrophe addresses. The clause, " upon my hoiy mountain," expre.sses the reason of tlie vengeance to be taken on Judah's
V. 8) to extricate him from his perilous position. In him —Instead of " in thee." The change implies the alienation of God from Edom: Edom has so estranged himself from God, thHt He speaks now o/him, not to him. 8. (Isaiah 49.
7; cf. Job 5.12,18; Isaiah 19.3; Jeremiah 19.7.) in that day . . . even destroy—heretofore Edom, through its intercourse with Babylon and Egypt, and from its means of information through the many caravans passing to and fro between Europe and India, has been famed for knowledge; but in that day al last ("even") I will destroy its wise men. mount of Ksau i. e., Idumea, whicli was a mountainous region. 9. cut offby slaughter Mauber foes, viz., that Jerusalem is God's holy mountain, the se.at of His temple, and Judah His covenant people. Jeremiah
49. 12, which is copied from Obadiah, establishes this view (cf. 1 Peter 4. 17). as ye have drunk, itc. viz., the cup of wrath, being dispossessed of your goods and places as a nation, by Edom and all the heathen; so shall all the heathen (Edom included) drink the same cup (Psalm 60.3; Isaiah 51.17,22; Jeremiah 13.12,13; 2,5.15-33; 49. translates, " on account of the slaughter," viz., that inflicted on Judea by Edom (cf. v. 14). LXX., Syriac and Vulgate connect these words with v. 10, " for the slaugliter, for the violence (of which thou art guilty) against thy brother Jacol)," &c. English Version, "cut off by .slaughter"
12; 51.7; Lamentations 4.21, 22; Nahum 3.11; Habakkuk 2.16). continually — whereas Judah's calamity shall be temporary (v. 17). The foes of Judah shall never regain their former position (v. 18, 19). swallow down—so as not to leave anything iji tlie cup of calamity
e., an utter cutting off), answers well to " cut off/or ever" (v. 10). However, the arrangement of LXX. gives a better parallelism in r. 10. "For the slaughter" (1) being balanced in just retribution by "thou slialt be euio/f forever" (4); as "For \X\y violence (not so bad as slaughter) against thy brother Jacob" (2) is balanced by "shame (not so bad as Being cut off) shall cover thee" (3). Shame and extinction shall repajviolence and slaughter (Matthew 26.52; Revelation 13. 10). Cf. as to Edom's violence. Psalm 137. not merely "drink" (Psalm 75.8). be as though they had not been—not a trace left of their national existence (Job 10.19; Psalm 37.36; Ezekiel 26.21). 17. upon . . . Zion . . . deliverance—both in the literal sense and spiritual sense (Joel 2. 32; Isaiah 46. 16; 59. 20; Romans 11. 26). Maureb as Margin explains it, " there shall be a remnant that shall escape." Cf. Isaiah 37. .32; to the deliverance from Sennacherib there described Grotius thinks Obadiah here refers. "Jerusalem shall not be taken, and many of the neighbouring peoples also shall find deliverance there." Unlike Judah's heathen foes of whom no remnant shall escape {v. 9, 16), a remnant of Jews shall escape when the rest of the nation h,as perished, and shall regain their ancient "possessions." there shall be holiness—i. e., Zion shall be sacrosanct or inviolable : no more violated by foreign invaders (Isaiah 42. 1 ; Joel 3. 17). 18. fire—see tiie same figure. Numbers '21. 28; Is.aiah .5. 24; 7; Ezekiel 2.5.12; Amos 1. 11. 10. against thy brother this aggravates the sin of Esau, that it was against him who was his brotlier by birth and by circumcision. The posterity of Plsau followed in the steps of their father's hatred to Jacob by violence against Jacob's seed (Genesis
27.41). Jacob—not merely his own brother, but his twin brother ; hence the name Jacob is here put emphatically, not Israel. Cf. Deuteronomy 23. 7 for the opposite feeling which Jacob's seed was commanded to entertain towards Edom's. shame . . . cover thee—(Psalm 35.26 ; 69.
7.) for ever—(Isaiah 34.10; Ezekiel 3;5.9; Malachl 1.4.) Idumea, as a nation, should be "cut off for ever," though the land should be again inhabited. 11. thou stoodest on the other side—in an attitude of hostility, rather than the sympathy which l)ecarae a brother, feasting thine eyes (see V. 12) with the misery of Jacob, and eagerly watching for his destruction. So Messiah, the antitype to Jerusalem, abandoned by Hiskinsmen (Psalm 38. 11). strangers —the Pliilistines, Arabians in the reign of Jehoram, &c.
10. 17. house of .Tacob . . . Joseph— i. e., the two kingdoms, Jud.ah and Ephraim or Israel. [Jerome.] The two shall form one kingdom, their former feuds being laid aside (Isaiah 11. 12, 13; 37. 2*2-28; Jeremiah 3. 18; Hosea 1. U). The Jews returned with some of the Israelites from Babylon, and, under Jolin Hyrcanus, so subdued and, compelling them to be circumcised, incorporated the Idumeans witli tliemselves that they formed part of the nation. [Josephus, 13. 17, and 12. 11.] This was butan earnest of the future union'of Israel and Judiili in the possession of the enlarged land as one kingdom (fzekiel 37. 16, &c.). stublde—(Malachi 4. 1.) 19. they of the south—the Jews who in the coming time are to occupy the south of Judea shall possess, in addition to their own territory, the aU- (2 Chronicles 21. 16); the Syrians in the reign of Joash of Judali (2 Chronicles 24. 21); the Chaldeans(2Clironic!es 36). carried .. . captive his forces—his "host" (v. 20): the multitude of Jerusalem's inhabitants, cast lots upon Jerusalem—iJoel 3. 3.) So Messiah, Jerusalem's antitype, had his only eai lhly possessions cast lots for (Ptialtn 22.
18). Iti, looked on— witli malignant pleasure, and a l)rutal stare. So the antitypes, Messiah's foes (Psalm 22. 17). Maukk.k translates, as Margin, " thou shouldest not look" joining mountaitwus region of Edom. they of tlte plain
[rtlroduction. JONAH. Introduction, the Jews who shall occupy the low oountvy along the Meditci raneaii, south and south-west of Palestine, shall possess, iu addition to their own territory, the land of" the Philistines," wliicli runs as a long strip between the hills anil tliu sea. and thry shall possess the flelds of Sepliar, according to others (Genesis 10. .'(0). Palieography confirms Jerome. In the cuneiform inscription containing a list of tlie tribes of Persia [NiEBunK, Tab.'M. 1], befor Ionia and Greece, and after Cappadocia (roines, tlie name CPaRaD. It was therefore a district of Western Asia Minor, about Lydia, and near the Bospliorus. It is made an appellative by Maureb. "The Jerusalem captives o/ the diipersion " (cf. James 1. 1), wherever tliey be dispersed, shall return and po.ssess the southern cities. Sepliarad, thougli literally the district near tlie Bospliorus, represents the Jews far and wide dispersion. Jerome says the name in Assyrian means a boundary, i. e., " tlie Jews scattered in all boundaries and regions." 31. savionra
Ills rightlul owners shall be restored, the Ephraimites to tlie fields of Ephrajm. Benjamin shall possess Gilead— i. e., the region east of Jordan, occupied formerly Ijy Ilcuben, Gad, and half Manasseh. Benjatnin shall possess besides its own territory the adjoining lerriloi y eastward, whilst the two and a half tribes sliall in the redistribution occupy the adjoining territory of Moal) and Aminon. 30. the captivity of this host i. p., the captives of tliis multitude of Israelites, shall possess that of the f.niiaanites MauRKR tratislates, " the captives tliere will be in the kingdom yet to come no king, but a prince; tlie sabljatic period of the judges will return (cf. the plirase so frequent in Judges, only once found in the times of the kings, 2 Chronicles M. i, "the land had rest''}, when there was no visilile king, but God reigned in the theocracy. Israelites, not strangers, shall dispense justice to a God-fearing people (Isai.'ih I. 26; Ezekiel -15). The judges were not such a burden lo the people as the kings proved afterwards (1 Samuel 8. 11-20). In their time the people more readily repented than under the kings (cf. 2 Chronicles 15. 17). [Roos.] Judges were from time to time raised up as saviours or deliverers of Israel from the enemy. These, and the similar deliverers in the long subsequent age of Antiochus, the Maccabees, wlio conquered the Idumeans (as here foretold, cf. 2 Maccabees 10. 15, 23), were types of the peaceful period yet to come to Israel, to judge . . . Esau—topitni«/i (so "judge," ISamuel 3. 13) . . . Edom (cf. v. 1-9, 15-19). Edora is tlie type of Israel's and God's last foes (Isaiah 63. 1-4). kingdom shall be the Lord's—under Messiah (Daniel 2. 44; 7. 14, . . . whom the t'auaanites (carried away captive into Plxenicia)even unto Zarephath, &c., shall possess the south," viz., Idumea as well as the south {v. 19). Hendekson, similarly, "the captives that are among the Canaanites,"
&,c. But the corresponding clauses of the parallelism p.re better i)alanced in English Version, "the ten trilies of Israel sliall possess the territory of the Canaanites," viz.. Western Palestine and Phrenicia (Judges 3. 3). "And the captives of Jerusalem {and Judah) shall possess the southern cities," viz., Edora, &c. Each has the region respectively adjoiniiis assigned to it; Israel has the western Canaanite region; .Tudah, the southern, even unto Zarephath—near Zidon ; called Sarepta in Luke 4. 26. The name implies it was a place for smelting metals. From this quarter came the " woman of Canaan" (Matthew 15.
21,22). Captives of the Jews had been carried into the coasts of Palestine or Canaan, about Tyre and Zidon (Joel
3. 3, 1; Amos 1. 0). The Jews when restored shall possess the territory of tlieir ancient oppressors. In Sepharad
27 ; Zechariah 14. 9; Luke 1. 33; Revelation 11. 15; 19. 6).
(. e., the Bosphorus. [Jerome, /j-om his Hebrew instructor.]
JONAH. INTRODUCTION.
JoNATt was the son of Amittai, of Gath-hepher in Zebulun (called Gittah-hepher In Joshua 19. 10-13), so that he belonged to the kingdom of the ten tribes, not to Judah. His date is to be gathered from 2 Kings 14. 25-27, " He (Jeroboam
II.) restored the coast of Israel from the entering of Hamatli unto the sea of the plain, according to tlie word of the Lord God of Israel, which He sp.ake by the hand of His servant Jonali, the son of Amittai, the prophet, which was of Gatlihepher. For tlie Lord saw the affliction of Israel, that it was very bitter : for there was not any shut up, nor any left, nor any lielper for Israel. And the Lord said not that He would blot out the name of Israel from under heaven : but he saved them by the hand of Jeroboam the son of Joash." Now as this prophecy of Jonah was given at a time when Israel was at the lowest point of depression, when " there was not any shut up or left," i. e., confined or left at large, none to act as a helper for Israel, it cannot have been given in Jeroloam's reign, which was marked by prosperity, for in it Syria was worsted in fulfilment of the prophecy, and Israel raised to its former greatness. It must have been, tiierefore, in the early part of the reign of Joash, Jeroboam's father, wlro had found Israel in subjection to .Syria, but. had raised it by victories which were followed up so successfully by Jeroboam. Thus Jonah was the earliest of the prophets, and close upon Elislia, who died in Joash's reign, having just before his deatli given a token prophetical of the tlirice defeat of Syria (2 Kings 13. 14-21). Hosea and Amos prophesied also in the reign of Jeroboam II., but towardstheclosing part of his forty-one years' reign. The transactions la the book of Jonah probably occurred in the latter part of his life; if so, the book is not much older than part of the writings of Hosea and Amos. The use of the third person is no argument against Jonah himself being the writer: for the sacred writers in mentioning themselvesi do so in the third person (cf. John 19. 26). Nor is the use of the past tense (ch. 3. 3, "Now Nineveh was an e.^ceediug great city") a proof that Nineveli's greatness was past when the book of Jonah was being written ; it is simply used to carry on tlie negative uniformly,—" the word of the Lord came to Jonah—so Jonah arose—now Nineveli teas," &c The mention of its c/reatness proves rather that the book was written at an early date, be/ore the Israelites had that Intimate knowledge of it which they must have had soon afterwards through frequent Assyrian inroads.
As early as Julian and Porphyry, Pagans ridiculed tlie credulity of Christians in believing the deliverance of Jonan by a fish. Some infidels have derived it from the heathen fable of the deliverance of Andromeda from a sea monster by Perseus (Af'Ol,i>OD. 2. 4, 3); or from that of Arion the musician tlirown into the sea by sailors, and carried safe to sliore on a dolphin (Herodotus, 1. 24); or from that of Hercules, who sprang into tlie Jaws of a sea monster, and was three days in its lielly, when he undertook to save Hesione (Diodorus Sicui.ns, 4. 42; Iliad, 20. 145; 21. 442). Probably the heathen fables are, vice versa, corruptions of the sacred narrative, if there l)e any connection. Jeko.me states that near Joppa lay rocks, pointed out as those to which Anaromeda was bound when exposed to the se.a monster. This fable implies tlie likelihood of the story of Jonah having passed through the Phoenicians in a corrupted form to Greece. That the account of JonaU is history, and not parable, as rationalists represent, appears from our Lord's 682
Jonah's Commii .en to the City of Mneveh, JOs All I. Flight, Punishment, and Preservation by Mirade, reference to it, In which the personal existence, miraculous /ate, anil prophetical offl.ce of Jonah are explicitly asserted i "No sign shall be siven but the sign ollheprophet Jonas: for, as Jonas was three days and three nights in the whale's belly, so shall the «on of man be three days and three nights in the heart of the earth." The Lord recognizes his being in the btlly of the fish as a "sign," i. e., a real miracle, typical of a similar event in His own history ; and assumes the execution of the prophet's commission to Nineveh, "The men of Nineveh . . . repented at the preaching of Jonas; and, behold, a greater than Jonas is here" (Matthew 12. 39-41).
It seemed strange to Kimchi, a Jew himself, that the book of Jonah Is among the Scriptures, as the only prophecy
In it concerns Nineveh, a heathen city, and makes no mention of Israel, which is referred to by every oilier prophet. The reason seems to be, a tacit reproof of Israel is intended: a heathen people were ready to repent at the first preaching of the prophet, a stranger to them, but Israel, who boasted of being God's elect, repented not, though warned by their own prophets at all seasons. This was an anticipatory streak of light ere tlie dawn of the full " light to lighten the Gentiles." Jonah is a strange paradox himself: a propliet of God, and yet a runaway from God : a man drowned, and yet alive: a preacher of repentance, yet one that repines at repentance. Yet Jonah, saved from the jaws of death himself on repentance, was the fittest to give a hope to Nineveh, doomed though it was, of a merciful respite on its repentance. The patience and pity of God stand in striking contrast with the selfishness and hardheartednessof man.
Nineveh in particular was chosen to teach Israel these lessons, on account of its being capital of the then worldkingdom, an<l because it was now beginning to make its power felt by Israel. Our Lord (Matthew 12. 41) makes Nineveh's repentance a reproof of the Jews' impenitence in His day, just as Jonah provoked Israel to jealousy (Deuteronomy
32. 21) by the same example. Jonah's mission to Nineveh implied tliat a heathen citj' afforded as legitimate a field for the prophet's labours as Israel, and with a more successful result (cf. Amos 9. 1).
The book is prose narrative throughout, except the prayer of thanksgiving in ch. 2. The Chaldreisms in the original do not prove spuriousness, or a later age, but were natural in the language of one living in Zebulun on the borders of the north, whence Aramaic peculiarities would readily arise ; moreover, his message to Nineveh implies acquaintance with Assyrian. Living as Jonah did in a part of Israel exposed to Assyrian invasions, he probably stood in the same relation to Assyria as Elijah and Elisha had stood to Syria. The purity of the language implies the antiquity of the book, and the likeliliood of its being Jonaii's own writing. Indeed, none but Jonah could have written or dictated so peculiar details, known only to liimself.
Tlie tradition that places the tomb of Jonah opposite to Mosul, and names it "Nebbi Junus" (i. e., prophet Jonah), originated prolnibly in the spot having been occupied by a Christian church or convent dedicated to him. [Layard.] A more ancient tradition of Jerome's time placed the tomb in Jonah's native village of Gath-hepher.
CHAPTER I. prophetical message, concealing it. from tUe presence of the Ijord—(Cf. Genesis 4. 16.) Jonah thouglit in Heeing from the land of Israel, where Jehovah was peculiarly present, that he should escape from Jehovah's propliecyinspiring influence. He probably knew the truth stated in I'salm 139. 7-10, but virtually ignored it (cf. Genesis 3. 8-10; Jeremiah 23.24). went down—appropriate in going from land to the sea (Psalm 107. 23). Joppa—now Jaffa, in the region of Difn; a harbour as ea,rly as Solomon's time (2 Chronicles 2. 16). Tarshish—Tartessus in Spain; in the farthest west at the greatest distance from Ninevah in the east. 4. sent out lit., caused a wind to burst
Ver. 1-17. JoxAH's Commission to Nineveh, Flight, Punishment, and Preservation by Miracle, l. Jonah —meaning in Hebrew, dove. Cf. Genesis 8. 8, 9, where the dove in vain seeks rest after flying from Noah and the ark: so Jonah. Grotius not so well explains it, "one sprung from Greece" or Ionia, where there were prophets called Amythaonidifi. Amittal — Hebrew for " truth," " truth-telling :" appropriate to a prophet. 3. to Nliieveli —east of the Tigris, opposite the modern Mosul. The only case of a prophet being sent to the heathen. Jonah, howforth. CovERD.\LE tiaiislales, "hurled a greate wynde into the see.'' 5. mariners were afraid—though used to storms ; the danger therefore must have been extreme, cried every man unto his god—the idols proved unable to save them, thougli each, according to Phoenician custom, called on his tutelary god. But Jehovah proved able: and the heathen sailors owned it in tlie end by sacrificing to Him (D. 16). into the sides i. e., the interior recesses (cf. 1 Samuel 24.3; Isaiah 14. 13, 15). Tliose conscious of guilt shrink from the presence of their fellow-man into concealment, fast asleep—sleep is no necessary proof of innocence ; it may be the fruit of carnal security and a seared conscience. How different was Jesus' sleep on the Sea of Galilee ! (Mark 4. 37-39). Guilty Jonah's indifference to fear contrasts with the unoffending mariners' alarm. The original therefore is in the nominative absolute: " But as for Jonah, he," &c. Cf. spiritually, Ephesians 5. ever, is sent to Nineveh, not solely for Nineveh's good, but also to shame Israel, hy the fact of a heathen city repenting at the first preaching of a single stranger, Jonah, whereas God's people will not repent, though preached to by their many national prophets, late and early. Nineveh means the residence of Ninus, i.e., Nimrod. Genesis
10. 11, wliere the trimslaiion ought to be, ''He (Nimrod) went forth into Assyria and builded Nineveh." Modern research into the cuneiform inscriptions confirms the Scripture account, that Babylon was founded earlier than Nineveh, anil that l)oth cities were built by descendants of Ham, encroacliing on tlie territory assigned to Shem (Genesis 10. .5, 6, 8, 10, 25). great city—480 stadia in circuit, 150 in length, and 90 in breadth (DiODORUS SiCULUS. 2. 3). Taken by Arbaces the Mede, in the reign of Sardanapalns, about the seventh year of Uzziah ; and a second time by Nabopolassar of Babylon and Cyaxares the Mede in 625 b. c. See my note, ch. 3. cry—(Isaiah 40. 6; .58. 1.) come up before me — (Genesis 4. 10; 6. 13; 18. 21; Ezra 9. 6; Revelation 18. o), i.e., their wickedness is so great as to require my open interposition for punishment. 3. llee Jonah's motive for flight is hinted at in ch. 4. 2, fear that after venturing on such a dangerous commission to so powerful a heathen city, his prophetical threats should be set aside by God's "repenting of the evil," Just as God had so long spared Israel notwithstanding BO many provocations, and so he should seem a false prophet. Besides, tie may have felt it beneath him to dlsi-harge a commission to a foreign idolatrous nation, whose destruction he desired rather than their repentance. This Is the only case of a prophet, charged with a
14. 6. call upon thy God—the ancient heathen in dangers called on foreign gods, besides their national oneS'(cf. Psalm 107. 28). Maurer translates the preceding clause, " What is tlie reason that thou sleepest?" thinlc upon us—for good (cf. Genesis 8. 1; Exodus 2. 2.5; 3. 7, 9; Psalm
40. 17). 7. cast lots—God sometimes sanctioned this mode of deciding in difficult cases. Cf. the similar instance of Achan, whose guilt involved Israel in suffering, until God revealed the offender, probably by the casting of lots (Proverbs 16. 33; Acts 1. 26). Primitive tradition and natural conscience led even the heathen to believe that one guilty man involves all his associates, though innocent, in punishment. So Cicero (Nat. Deorum, 3. 37) mentions that the mariners sailing with Diagoras, an atheist, at- Jonah Swalloved by a Fish. JONAH II. ITis Prayer of Faiih to Ood, tributert a storm that overtook them to his presence In sltlon was not without a suflicient reason; It was calenlated to aftect not only Jonah, but also Nineveh and Israel. The life of a prophet was often marked by experiences which m.ide him, through sympathy, best suited for discharging the prophetical function to his hearers and his people. The infinite resources of God in mercy as well as judgment are prefigured in the dcvourer being transformed into Jonah's preserver. Jonah's condition under punishment, shut out from the outer world, was rendered as much as possible the emblem of death, a present type to Nineveh and Israel, of the death in sin, as his deliverance was of the spiritual resurrection on repentance; as also, a future type of Jesus' literal death for thi.' ship (ct. Jlor. 0(i. a. 2. 2IS). 8. The guilty Individual being iliscoveit'U is interrogated so as to make lull confession with his own mouth. So in Achan's case (Joshua
7. lit). 'J. t ain ail Hebrew—he does not say "'an Israelite." For tills was the name used among themselves; " ilebrew," among foreigners (Genesis 40. 15; Exodus 3. 18). I fear (lie Lord—in profession: his practice belied his profession : his profession aggravated his guilt. God . . . Avliicli . . . made tlie sea—appropriately expressed, as accounting for the tempest sent on the sea. The heathen had distinct gods lor the "heaven," the "sea," and the "laud." Jehovah is tlie one and only true God of all alike. Jonah at last Is awakened by the violent remedy from his lethargy. Jonah was but the reflection of Israel's backsliding from God, and so must bear the righteous punishment. The guilt of the minister is the result of that of the people, as in Moses' case (Deuteronomy 4. sin, and resurrection by the .Spirit of God. tiiree days and three nights—probably, like the Antitype, Christ, Jonah was cast forth on the land on the third day ( Matthew
12.40); the Hebrew counting the first and third parts of days as whole twenty-four hour days.
21). This is what makes Jonah a suitable type of Messiah, who bore the imputed sin of the people. 10. "The men were exceedingly afraid," when made aware of the wrath of so powerful a God at the flight of Jonah. Wliy Iiast thou done this 7—If professors of religion do wrong, they will hear of it from those who make no such profession. 11. What shall wn do unto thee!—They ask this, as Jonah himself must best know how his God is to be appeased. " We would gladly save thee, if we can do so, and yet be saved ourselves" (v. 13, 14). 13. cast me . . . Into the sea—Herein Jonah is a type of Messiah, the one man who oit'ered Himself to die, in order to allay the stormy flood of God"s wrath (cf. Psalm 09. 1. 2, as to Messiah), which otherwise must have engulfed all other men. So Caiaphas by the Spirit declared it expedient that one man should die, and that the whole nation should not perish (John 11. 50). Jonah also herein is a specimen of true repentance, whicli leads the penitent to "accept the punishment of his Iniquity" (Leviticus 26. 41, 43), and to be moi e Indignant at his sin than at his sut Teriug. 13. they could not—(Proverbs 21. 30.) Wind and tide—God's displeasure aad God's counsel—were against them. 14. for CHAPTER II.
Ver. 1-10. Jonah's Prayer of Faith and DeliveeANCE. 1. his God his still, though Jonah had fled from Him. Faith enables Jonah now to feel this; just as the returning prodigaljiays of the F'ather, from whom he had wandered, " I will arise and go to my Father" (Luke 15, 18). out of the fish*8 belly—every place may serve as an oratory. No place is amiss for prayer. Others translate, " when (delivered) out of the fish's belly.'' English Version is better, it. His prayer is partly descriptive and precatory, partly eucharistical. Jonah incorporates with his own language inspired utterances familiar to the Church long before in v. "2, Psalm 120. 1 ; in v. 8, Psalm 42. 7; in v. 4, Psalm 31. '22; in v. 5, Psalm 69. 1 ; in v. 7, Psalm 142. 3, and
18. 6; In v. 8, Psalm 31, 6; In v. 9, Psalm 116. 17, 18, and 3. 8. Jonah an inspired man thus attests both the antiquity and Inspiration of the Psalms. It marks the spirit of faith, that Jonah Identifies himself with the saints of old, appropriating their experiences as recorded In the word of God (Ps.alm 119.50). Affliction opens up the mine of Scripture, before seen only on the surface, out of the belly of Uell—Sheol, the unseen world, which the belly of the fish resembled. 3. thou hadst cast . . . thy billows . . . THY waves—Jonah recognizes the .source whence his suH'erings came. It was no mere cham-e, but the hand of God which sent them. Cf. Job's similar recognition of God's hand in calamities. Job 1.21; 2. 10; and David's, 2 Samuel 16. 5-U. 4. cast out from tliy sight tills man's life— t. e., for taking this man's life. Innocent blood—do not punish us as thou wouldst punish the shedders of innocent blood (cf. Deutejouoniy 21. S). In the caseof the Aulitype, Pontius Pilate washed his hands and confessed Christ's innucence, " I am innocent of the blood of this just person." But whereas Jonah the victim was guilty and the sailors innocent, Christ our sacrllicial victim was innocent and Pontius Pilate and all of us men were guilty. But by imputc Uion ot our guilt to Him and His righteousness to us, the spotless Antitype exactly corresponds to the guilty type, thou . . . Lord, hust done as it pleased thee—that Jonah has embarked in this ship, that a tempest has arisen, that he has been detected by casting of lots, that he has passed sentence on himself, is all thy doing. We reluctantly put him to death, but it is thy pleasure It should be so. 15. sea ceased . . . raging—so at Jesus' word (Luke 8. 24). God spares the prayerful penitent, a truth illustrated now In the case of the sailors, presently in that of Jonah, and thirdly. In that of Nineveh. 16. oit'ered a sacri Ace—they offered some sacrifice of thanksgivings at once, and vowed more when they should land. Glassius thinks It means only, "They promised to olfer a sacrifice." 17. prepared a great lish—not tfrealed specially for this purpose, but appointed in His providence, to which all creatures are suljservicnt. Tlie lish, through a mistranslation of Matthew Ti 40, was formerly suppr)sed to he a whale; there, as here, the original means "a great fish." The whale's nei k is too narrow to receive a man. BocuAKT thinks, the dogfish, the stomach of which Is so large that the body of a man In armour was once found In It (HiEKOZO. 2. 5. 12). Olixeva, the shark. [Jebr.] The cavitij in the whale's throat, large enough, according to Captain ScoKKSBy, to hold a ship's jolly-boat full of men. Amirai.e., from thy favourable regard. A just retribution on one who had fled "from thepresence of the Lord " (eh. 1. 3). God's presence, which once he regarded as a burden, and from which he desired to escape, now that he has got his desire, he feels it to be his bitterest sori-ow to be deprived of. He had turned his back on God, so God turned His b.ack on liiin, making his sin his punishment, toward thy holy temple—in the confidence of faitli he anticipates yet to see the temple at Jerusalem, the appointed place of worship (1 Kings 8. 38), and there to rencler thanksgiving. [Henderson.] Rather, I think, "Though cast out of thy sight, I will still with the ci/e of faith once more look in prayer towards thy temple at Jerusalem, whither, as thy earthly throne, thou hast desired thy worshippers to direct their praj'ers." .5. even to the soul—i. e., threatening to extinguish the animal life, weeds—he felt as If the sea-weeds through whicli he was dragged were wrapped about his heail. G. ll>ofto«ns of . . . mountains their extremities where tliey trrmimUe in the hidden depths of the sea. Cf. Psalm IS. 7, " the foundntions of the hills " (Psalm IS. 15). earth wllli her burs was about me—earth, the land of the living, is (not "was") shut against me. for ever—so far as any elT'orl nfmine can deliver me. yet hasttliou brought up my life from corruption—rather, "thou bringest . . . from the pit." [MAt.'REU.J As iir the previous clauses he expresses the hopelessness of his state, so In this, his sure hope of deliverance through Jehovah's Infinite resources. "Against hope he believes in hope," and speaks as if the deliverance were actuall.v being accomplished, llezekiah seems to have iuoorporatod cle in any view Is need,ed, and we have no data to speculate further. A "sign" or mhacle it Is expressly called by our Lord in Matthew 12. Kesplratlon In such a position could only be by miracle. The miraculous interpo684
JONAH III.
God Eepenls of the Evil Threatened.
The Eepentance of tlie Ninevites.
Tlius God, who brings good from evil, made Jonah in his fall, punisliment, and restoration, a sign (an em' bodied lesson or living symbol) through wliich tlie Ninevites were roused to hear and repent, as they would not have -been likely to do, iiad he gone on the first commission before his living entombment and resurrection. I'o do evil that good may come, is a policy wiiich can only come from Satan; but from evil already done to extract an Instrument against tlie kingdom of darkness, is a trlumpliant display of the grace and wisdom of God. To the Pharisees in Ciirist's time, who, not content witii the many signs exhibited by Him, still demanded a sign from heaven. He gave a sign in the opposite quarter, viz., Jonah, who came " out of the belly of heW (the unseen region). They looked for a Messiali gloriously coming In the clouds of heaven; the Messiah, on the contrary, is to pass through a like though a deeper humiliation than Jonah; He is to lie "in the lieart of t7ie earth." Jonah and his Antitype alike appeared low and friendless among their hearers; both victims to death for God's wrath against sin, both preaching repentance. Repentance derives all Its efficacy from the death of Christ, just as Jonah's message derived its weight witli tlie Ninevites from his entombment. Tlie Jews stumbled at Christ's death, the very fact which ought to have led them to Him, as Jonah's entombment attracted the Ninevites to his message. As Jonah's restoration gave hope of Goil's placability to Nineveh,so Christ's resurrection assures us God is fully reconciled to man by Clirisfs death. But Jonali's entombment only had the effect of amoral suasive, Christ's death is an effl.cacious instrument of reconciliation between God and man. [Faikbairn.] MineveU vvaa an exceeding great city lit., great to God, i. e., before God. All greatness was in the Hebrew mind associated with God; hence arose the idiom (cf. Psalm 36. 6; 80. 10), "great mountains," Margin, "mountains of God;" "goodly cedars," Margin, "cedars of God." Genesis 10. 9, "a mighty hunter be/ore the Lord." three days' journey— Jonah's very words in his prayer (Isaiah 3.S. 17), Just as Jonah appropriated the language of the Psalms. 7. soul fainted ... I remembered the Liord—beautifully exemplilying the triumph of spirit over flesh, of faith over sense (rsalm 73. 26; i2. 6). Kor a time troubles shut out hope; but faith revived when Jonah "remembered the Lord," what a gracious God he is, and how now He still preserves liis life and consciousness in his dark prisonhouse. Into tUlne lioly tejnple—tlie temple at Jerusalem (I'. -J). As there he looks in believing prayer towards.t, so liere he regards his prayer as already heard. 8. obse»-ve lying vanHles—regard or reverence idols, powerless to save (I'salm 31. 0). mercy—Jehovah, the very Idea of wliom is identified now in Jonah's mind with mercy and loving-ivindiiess. As the Psalmist (Psalm 144. 2) styles Him, "my goodness;" God wlio is to me all beneflceuce.
Cf. Psalm 59. 17, "tlie God of my mercy," lit., "my kindness-God." Jonah had " forsaken His own mercy," God, to flee to heathen lands where "lying vanities" (Idols) were worsliipped. But now, taught by his own preservation In conscious life in the fish's belly, and by the inability of the mariners' idols to lull the storm (ch. 1. 5), estrangement from God seems estrangement from his own happiness (Jeremiah 2.13; 17. 13). Prayer has been restrained in Jonali's case, so that he was " fast asleep " lu tlie midst of danger, heretofore; but now prayer Is the sure sign of his return to vrod. 9. I -vvUl sacriflce . . . thanksgiving—In tlie believing anticipation of sure deliverance lie offers tlianksgivings already. So Jehoshaphat (2 Chronicles 20. 21) appointed singers to praise the Lord in front of the army before the battle with Moab and Ammon, as if the victory was already gained. God honours such confidence In Him. There is also herein a mark of sanctified affliction, that he vows amendment and thankful obedience (Psalm 119. 67). 10. upon tlie dry land—probably on the coast of Palestine.
CHAPTER III. t. e., about sixty miles round, allowing about twenty miles for a day's Journey. Jonah's statement is confirmed by heathen writers, who describe Niueveli as 48i) stadia in circuit [Diodorus Siculus, 2. 3]. Herodotus defines a day's Journey to be 150 stadia; so three days' Journey will not be much below Diodorus' estimate. The parallelogram in Central Assyria covered with remains of buildings has Khorsabad north-east ; Koyunjik and Nebbi Yunus near the Tigris, nortli-west; Nimroud, between the Tigris and the Zab, south-west; and Knram-
Ver. 1-10. Jonah's Second Commission to Nineveh: THE NiNEVITES REPENT OF THEIR EVIL WAY: SO GOD Repents of the Evil threatened. 3. preacb . . . the preaching lit., proclaiin the proclamation. On the former occasion the specific object of his commission to Kineveh was declared ; here it is indeterminate. This is to show how freely he yields himself, in tlie spirit of unconditional obedience, to speak whatever God may please.
3. arose and went—like the son who was at first disobedient to the father's command, " Go work In my vineyard," but who afterwards "repented and went" (Matthew 21. 28, 29). Jonah was thus the fittest instrument for proclaiming judgment, and yet hope of mercy on repentance to Nineveh, being himself a living exemplification of both—Judgment in his entombment In the fish, mercy on repentance In his deliverance. Israel professing to obey, liut not obeying, and so doomed to exile in the same Nineveh, answers to the son who said " I go, sir, and went not." In Luke 11. 30 it Is said that Jonas was not only a sign to the men in Christ's time, but also " unto the Ninevltes." On the latter occasion (Matthew 16. 1-4) when the Pharisees and Sadducees tempted Him, asking a sign /rom heaven. He answered, "No sign shall be given, but the sign of the prophet Jonas." Thus the sign had a ttvo/old aspect, a direct bearing on the Ninevltes, an indirect bearing on the Jews In Christ's time. To the Ninevites he was not merely a prophet, but himself a wonder In the earth, as one who had tasted of death, and yet had not seen corruption, but had now returned to witness among them for God. If the Ninevltes had indulged In a captious spirit, they never would have Inquired and BO known Jonah's wonderful history ; but being humbled by God's awful message, they learnt from Jonah himless, at a distance inward from the Zab, south-east. From Koyunjik to Nimroud is about eighteen miles; from Khorsabad to Karamless, the same; from. Koyunjik to Khorsabad, thirteen or fourteen miles; from Nimroud to Karamless, fourteen miles. The length thus was greater than the breadth; cf. v. i, "a day's journey," which' is confirmed by heathen writers and by modern measurements. The walls were 100 feet hlgii, and broad enough to allow three chariots abreast, and had moreover 1500 lofty towers. The space between, including large parka and arable ground, as well as houses, was Nineveh in its full extent. The oldest palaces are at Nimroud, which was probably the original site. Layard latterly has thought that the name Nineveh belonged originally to Koyunjik, rather than to Nimroud. Jonah (ch. 4. 11| mentions the children as numbering 120,000, which would give about a million to the whole population. Existing ruins show that Nineveh acquired its greatest extent under the kings of the second dynasty, i. e., the kings mentioned in Scripture; it was then that Jonah visited it, and the reports of Its magnificence were carried to the west. [Layard.] 4. a day'» journey—not going straight forward without stopping: for the city was but eigiiteen miles in length; but stopping in his progress from time to time to announce his message to the crowds gathering about him. Yet forty days, and Nineveh shall be aver« thrown—The commission, given indefinitely at his setting out, assumes now on his arrival a definite form, and that severer than before. It is no longer a cry against th« Bins of Nineveh, but an announcement of Us ruin in forty self, that It was the previous concealing In his bosom of the game message of their own doom that caused blm to be entombed as an outcast from the living. Thus he was a " sign " to them of wrath on the one band, and, on the other, of mercy. Guilty Jonah saved from (tie jaws of death gives a ray of hope to guilty Nineveh.
God Repents of the Evil Threatened. JONAH IV. Tonah Repines at God's Mercy to Nineveh, days. This number Is in Scripture associated often with humil ation. It was forty clays that Mcses, Elijah, and Christ fasted. Forty years elapsed from the beginning of Christ's ministry ;the antitype of Jonah's) to the destruction of Jerusalem. The more derinite form of the denunciation implies that Nineveh has now almost filled up the measure of her Kuilt. The change in the form which the Ninevites would hear from Jonah on anxious inquiry into his history, would alarm them the more, as implying the increasing nearness and certainty of their doom, and would at the same time reprove Jonah for his previous guilt in delaying to warn them. The very solitariness of the one message announced by the stranger thus suddenly appearing among them, would Impress them with the more awe. Learning from him, that so far from lightly prophesying evil against them, he had shrank from announcing a less severe denunciation, and thereabsolute, and not dependent on Nineveh's continued impenitence, was, that this form was the only one calculated to rouse them ; and at the same time it was a truf/i/iU representation of God's purpose towards Nineveh under its existing Btate, and of Nineveh's due. When that slate ceased, a new relation of Nineveh to God, not contemplated in the message, came in, and room was made for the word to take eflect, "the curse causeless sliall not come." [Fairbairn.] Prophecy is not meri ly for the sake of proving God's omniscience by the veriiication of predictions of the future, but is mainly designed to vindicate God's justice and mercy in dealing Willi the impenitent and pejiitent respectively (Romans 11. 22). Tlie Bible ever assigns the first place to the eternal principles of righteousness, rooted in the character of God, subordinating to them all Divine arrangements. God's sparing Nineveh when in thejaws of destruction on the first dawn of repentance encourages the timid penitent, and shows beforehand that Israel's doom, soon after accomplished, it) to be ascribed, not to unwillingness to forgive on Goit's part, but to their own obstinate impenitence. fore had been cast into the deep and only saved by miracle, they felt how imminent was their peril, threatened MS they now were by a prophet whose fortunes were so closely bound up with theirs. In Noah's days 120 years of warning were given to men, yet they repented not till the flood came, and it was too late. But in the case of Nineveh, God granted a double mercy, first, that its people shonld repent inimediately after threatening; second, that jiardon should immediately follow their repentance. 5.belitv*-<l God—gave credit to Jonah's message from God ; thus recognizing Jehovah as the true God. fast . . . snckclotli—in the Eastoutward actionsare often used as sym-
CHAPTER IV.
Ver. 1-11. JojMAH Repines at God'-s Mercy to Nini;- VEH : IS Reproved BY THE TYPE OF A Gounn. 1. angry ^ —lit., hot, probably, with grief or vexation, ratlicr than anger. [FAiitBAlRN.] How sad the contrast between God's feeling on the repentance of Nineveh towards Him, and Jonah's feeling on the repentance of (Jod towards Nineveh. Strange in one who was himself a monunu-nt of mere./ on his repentance ! We all, like him, nceil the lesson l-iUght in the parable of the unforgiving, though lorgivi 'j, debtor (Matthew 18. 23-35). Jonah was grieved because Nineveh's preservation, after his denunciation, made him seem a false propliet. [Calvin. j But it would mal<e Jonah a demon, not a man, to have jirc terred the destruction of 600,000 men rather than his prophecy should be set aside tlirough God's mercy triunipiiing over judgment. And God in that case would have severely chastised, whereas he only expostulates mildly with him, and by a mode of dealing at once gentle and condescending bolic;il expressions of inward feelings. So fasting and clothing in sackcloth were customary in humiliation.
Cf. in Ahab's case, parallel to that of Nineveh, both receiving a respite on penitence (1 Kings 21. 27; 20.31,32; Joel 1. 13j. from the greatest ... to tUc least—the penitence was not partial, but pervading all classes. 6. In aslies—emblem of the deepest humiliation (Job 2. 8; Ezekiel 27. 30). iieitlier . . . beast . . . taste any thing the brute creatures share in the evil ef Tects of man's sin (ch. 4. 11; Romans 8.20, 22); so they here, according to Eastern custom, are made to share in man's outward indications of humiliation. "When the Persian general lilasistias was slain, the horses and mules of the Persians were sliorn, as well as themselves." [Newcome from Plutakcii; also Hkbodotus, 9. 24. J 8. cry . . . turn prayer witliout reformation is a mockery of God (Psalm tries to show him liis error. Moreover, Jonali himself, in apologizing for his vexation, does not mention t/w failure of his prediction as tlie cause: but solely the thought of God's slowness to anger. This was what led him to llee to Tarshish at his first commission ; not the likelihood then of ills preiliction being falsified ; for in fact his commission then was not to foretell Nineveh's downfall, but simply to "cry against" Nineveh's "wickedness' as having "come up before God." Jonah could hardly have been so vexed for the letter of his prediction failing, when the end of Ills commission liad virtually been gained in leading Nineveh to repentance. This then cannot have been regarded l)y Jonah as the ultimate end of liis commission.
6G. 18; Isaiah 58. 6). Prayer, on the other hand, must precede ti uc reformation, as we cannot turn to God from our evil way unless God first turns us (Jeremiah 31. 18, 19). 9. Wlio can tell—(Cf. Joel 2. 14.) Their acting on a vague possibility of God's mercy, without any special ground of encouragement, is tlie more remarkable instance of faith, as tliey had to break through long-rooted prejudices in giving up idols to seek Jehovah at all. The only ground which their ready faith rested on, was, the fact of God Bending one to warn them. Instead of destroying tliem at once; this suggested the thought of a possibility of pardon. Hence they are cited by Christ as about to condemn In the judgment those who, with much greater light and privileges, yet repent not (Matthew 12. 41). 11. Goil repented of the evil—when the message was sent to them, tliey were so ripe for judgment that a purpose
If Nineveh had been the prominent object with him, he would have rejoiced at the result of his mission. But Israel was the prominent aim of Jonah, as a prophet of t he elect people. Probably then he regarded the destruction of Nineveh as fitted to be an example of God's judgment at last suspending His long forbearance so as to startle Israel from its desperate degeneracy, heightened by its new prosperity under Jeroboam II. at that very time, in a way that all other means had failed to do. Jonah, despairing of anything effectual belngdone for God in Israel, unless there were first given a striking example of severof destruction to take ef Tect In forty days was the only word God's righteous abhorrence of sin admitted of as to them. But when they repented, the position in whicli they stood towards God's righteousness was altered. So God's mode of dealing with them must alter accordity, thought when he proclaimed thedownlall of Nineveli ingly, if God is not to be Inconsistent with His own immutable character of dealing with men according to in forty days, that now at last Go<l is about to give such an example; so when this means of awakening Israel was their works and state of heart, taking vengeance at last on the hardened impenitent, and delighting to show mercy on the penitent. Cf. Abraham's reasoning, Geneset aside by God's mercy on Nineveh's repentance, he was bitterly disappointed, not from pride or mcrcilessness, but from hopelessness as to anything bring possible for the l el'ormation of Israel, now that his ciierislied hope is sis 18. 25; Ezekiel 18. 21-25; Jeremiah 18. 7-10. What was really a change in them and in God's corresponding dealings is, in condescension to human conceptions, represented as a change in God (cf. Exodus .32. 14), who, in His baflled. But God's plan was to teach Israel, by the example of Nineveh, how inexcusable is their own impenitence, and how inevitable their ruin if they persevere. Repenting Nineveh has proved herself more worthy of God's favour than apostate Israel ; the children of Uie essential righteousness and mercy, changeth not (Numbers 23. 19; 1 Samuel 15. 29; Malachl 3. 6; James 1. 17). The reason why the announcement of destruction was made
Inl:o(]ucuon. MICAH. Introdumm. more mi'Bt Jehovah pity those hundreds of thousaods of immortal men and women in great Nineveli whom He has made with such a display of creative power, especially when many of them repent, and seeing that, if all in It were destroyed, "more than six score tliousand" of wnoffcnding children, besides "much cattle," would be involved in the common destruction. Cf. the same argument drawn from God's justice and mercy in Genesis 18. 2J-33. A similar illustration from the insignificance of a plant, which to-day is and to-morroiv is cast into Die oven, and which, nevertheless, is clothed by God witli surpassing beauty, i given by Christ to prove that God will care for the infinitely more precious bodies and souls of men who are to live for ever (Matthew 6. 28-30). One soul is of more value than the whole world ; surely, then, one soul covenant have not only fallen down to, but actually below t-ie level of a heathen people; Israel, therefore, must go (low 11, and the heathen rise above her. Jonah did not know the impoi Uint lessons of hope to the penitent, and condemnation to those amidst outward privileges impenitent, which Nineveh's preservation on repentance was to have for after times, and to all ages. He could not foresee that Messiah Himself was thus to apply that history. A lesson to us that If we could in any particular alter the plan of Providence, It would not be for the better, but for the worse. [Fairbairn.] a. my saying—my thought, or feeling, fled \iefor«—I anticipated by fleeing, the disappointment of ray design through thy long-suffering mercy, gracious . . . and merciful, &c.—Jonah nere has before his mind Exodus 34.6; as Joel (Joel 2. 18) in his turn quotes from Jonah. 3. Jonah's impatience of is of more value than many gourds. The point of comparison spiritually is, the need which Jonah for the time had of the foliage of the gourd; however he might dispense with it at other times, now it was necessary for his comfort, and almost for his life. So now that Ninelife under disappointed hopes of Israel's reformation through the destruction of Nineveh, is like that of Elijah at his plan for reforming Israel (1 Kings 18.) failing through Jezebel (1 Kings 19. 4). 4. Doest thou well to be angry t—or grieved; rather as Margin," Ari thou much angry," or "grieved?" [Fairbairn with LXX. and Syveil, as a city, fears God and turns to Him, God's cause needs it, and would suffer by its overthrow, just as Jonah's material well-being suffered by the withering of the gourd. riac.] But English Version suits the spirit of the passage, and is quite tenable in the Jfefir-eM;. [Gesenius.J 5. made him a booth— i.e., a temporary hut of branches and leaves, so slightly formed as to be open to the wind and sun's heat, see what would become of the city—the terra of forty days had not yet elapsed, and Jonah did not know that anytliing more than a suspension, or mitigation, of If there were any hope of Israel's being awakened by Nineveh's destruction to fulfil her high destination of beingaliglittosurroundingheathenism, then there would not have been the same need to God's cause of Nineveh's preservation, (though) there would have always been need of saving the penitent). But as Israel after judgments, now with returning prosperitj' turns back to apostasy, the means needed to vindicate God's cause, and provoke judgment had been granted to Nineveh. Therefore, not from sullenness, but in order to watch the event from a neighbouring station, he lodged in the booth. As a stran-
Israel, if possible, to jealousy, is the example of tlie great capital of heatliendom suddenly repenting at the first warning, and consequently being spared. Thus Israel would see the kingdom of heaven transplanted from its ancient seat to another which would willingly yield its spiritual fruits. The tidings which Jonali biought back to his countrymen of Nineveli's repentance and rescue, would, if believingly understood, be far more fitted than the news of its overthrow to recall Israel to tlie service of God. Israel failed to learn the lesson, and so was cast out of her land. But even this was not an unmitigated evil. Jonah was a type, as of Christ, so also of Israel. Jonah, though an outcast, was highly honoured of God in Nineveh; so Israel's outcast condition would prove no imger, he did know the depth of Nineveh's repentance; besides, from the Old Testament stand-point he knew that chastening judgments often followed, as In David's case (2 8am uel 12. 10-12, 14), even where sin had been repented of. To show him what he knew not, the largeness and completeness of God's mercy to penitent Nlneveli, and tlie reasonableness of it, God made his booth a school of discipline to give liim more enlightened views. 6. gourd —Hebrew, kikaion ; the Egyptian kiki, the " ricinus" or castor-oil plant, commonly called jjaim-cArwUpalma christi).
It grows from eight to ten feet high. Only one leaf grows on a branch, but tliat leaf being often more than a foot large, the collective leaves give good shelter from the heat. It grows rapidly, and fades as suddenly when injured, to deliver him from his grief—it was tlierefore pediment to her serving God's cause still, if only she was faitliful to God. Ezekiel and Daniel were so at Babylon; and the Jews scattered in all lands as witnesses for the one true God, pioneered the way for Christianity, so that grief, not selfish anger, which Jonah felt {Note, v. 1). Some external comforts will often turn the mind away from its sorrowful bent. 7. a worm—of a particular kind, deadly to tlie ricinus. A small worm at the root destroys a large gourd. So it takes but little to make our creature comforts witlier. It should silence discontent to remember, it spread with a rapidity which otherwise was not likely to have attended it. [Fairbairn.] that cannot discern between their right hand and tUeir left— children under three or four years old (Deuteronomy 1. 39). Siz score Vwasand of these, allowing them to be a fifth of the whole, would give a total population of 600,000. much cattle—God cares even for the brute creatures, wliicli man takes little account of. These in wonderful powers and in tliat when our gourd is gone, our God is not gone, the next day—after Jonah was so "exceeding glad" (cf. Psalm
30. 7). B. vehement — rather, scorching; Margin, silent, expressing sultry stillness, not vehemence. 9. (Note, v.
4.) 1 do well to be angry, even unto death—" I am very much grieved, even to death." [Fairbairn.] So the Antitype (Matthew '26. 38). 10, 11. The main lesson of the book. If Jonah so pities a plant which cost him no toil to rear, and which is so short-lived and valueless, much utility are far above the shrub which Jonah is so concerned for. Yet Jonah is reckless as to their destruction and that of innocent children. The abruptness of the close of the book is more strikingly suggestive than if the thought had been followed out in detail.
MICAH. INTRODUCTION.
MiCAH was a native of Moresheth, not the same as Mareshah In ch. 1. 15, but the town called Moresheth-gath (ch. 1.
14), which lay near Eleutheropolls, west of Jerusalem, on the border of the Philistine country; so called to distinguish
It from Moresheth of Judah. The full name is Micaiah (not the Micaiah mentioned 1 Kings 22. 8, the son of Imlah), signifying, Wlwis like Jchovahf The time of his prophesying is stated In the introduction to be in the reigns of Joth«na Ahaz and Hezeklah, i. e., between 757 and 699 b. c. Jeremiah (Jeremiah 28. 18) quotes ch. 3. 12, as deli vereu ^
68''
GocT s Wruih against Samaria and Judah. MICAH I. Micah Exhorts them to Mou. nvng. the reign of Hezekiah. He was thus a cor. temporary of Isaiah and Hosea. The idolatries practised in the reign of Ahaz accord with Micali's denunciations of such gross evils, and contlrni the truth of the time assigned ch. 1. 1. Hla prophecies are partly against Israel (Samaria), partly against Judah. As Samaria, Israel's metropolis, was talieu first, and Jerusalem, the capital of Judah, subsequently, in the introductory heading ch. 1. I, Samaria Is put first, then Jenmnlem. He prophesies the capture of both : the Jews' captivity and restoration; and the coming and reign of Messiah. His style is full, round, and perspicuous ; his diction pure, and his parallelisms regular. His description of Jehovah (ch. 7. 18, 19) is not surpassed by any elsewhere in Scripture. The correspondence between Isaiah and Micah in some passages (of. ch. 4. 1-3, with IsaiaiT 2. 2-4) is to be accounted for by their being contemporaries, acquainted with each other's inspired writings, and having the same subjects as tlieir tlieme. Hengstenberg maintains that the passage in Micah is the original. Isaiah was somewhat the elder, being a prophet in the reign of Uzziah, Jotham's predecessor, whereas Micah began his prophecies under Jotham.
The ))ook consists of two parts : (I.) ch. I.-.5. ; (11.) ch. 6., 7., a dialogue or contestation between Jehovah and His people, in which he reproaches them with their unnatural and ungrateful conduct, and threatens judgment for their corruptions, but consoles them with the promise of restoration from captivity.
Micah stands sixth of the minor prophets In the Hebrew canon, but third in the LXX.
CHAPTER I. foundations (Ezeklel 13. 14). Samaria was destroyed by Shalmaneser. 7. all the hires—the wealth which Israel boasted of receiving from her idols as the "rewards" or hire for worshipping them (Hosea 2. 5, 12). idols . . . will I . . . desolate—i. e., give them up to the foe to strip off the silver and gold with which they are overlaid, she gathered it of the hire of an harlot, and they shall return to tl»e hire of an harlot—Israel gathered (made for herself) her idols from the gold and silver received from false gods, as she thought, the hire of her worshipping them; and they shall again become what they had been before, the hire of spiritual harlotry, i.e., the prosperity of the foe, who also being worshippers of idols will ascribe the acquisition to their idols. [Maurer.] Grotius explains it. The offerings sent to IsraeVs temple by the Assyrians, whose idolatry Israel adopted, shall go back to the Assyrians, her teachers in idolatry, as the hire or fee /or having (aughl it. The image of a harlot's hire for the supposed temporal reward of spiritual fornication, is more common in Scripture (Hosea 9.1). 8. Therefore I will wail—The prophet first shows how the comingjudgraent
Ver. 1-16. God's Wrath against Samaria and Judah; THE Former IS to be Overthrown; such Judgments IN Prospect call for Mourning. 2. all that t!»erein is—Hebrew, whatever fills it. Micaiah, son of Imlah, our prophet's namesake, begins his prophecy similarly, " Hearken,. O people, every one of you." Micah designedly uses the same preface, implying that his ministrations are a continuation of his predecessor's of the same name. Bothprobably had before their mind Moses' similar attestation of heaven and earth in a like case (Deuteronomy 31. 2S; .e. l,cf. Isaiah 1.2). God be witness against you
—viz., that none of you can say, when the time of your punishment shall come, that you were not forewarned. The punishmentdenounced is stated att).3,&c. from Uisholy temple— i. e., heaven (1 Kings 8. 30; Psalm II. 4; Jonah 2. 7 cf. Romans 1. 18). 3. tread upon the high places of the earth—He shall destroy the fortified heights (cf. Deuteronomy 32. 13; 33. 29). [Grotius.] 4. Imagery from earthquakes and volcanic agency, to describe the terrors which attend Jeliovah's coming in judgment (cf. Judges 5. 5). Neither men of high degree, as the mountains, nor men of low degree, as the valleys, can .sftcure themselves or their land from the judgments of God. as wax—(Psalm 97. 5; cf. IsaiaU 64.1-;?.) The third clause, "as wax," &c., answers aflfects himself, in order that he might affect tlie minds of his countrymen similarly, stripped i. e., of shoes, or sandals, as the LXX. translate. Otherwise " naked" would be a tautology. " Naked" means divested of tlie upper garment (Isaiah 20. 2). " Naked and barefoot," the sign of mourning (2 Samuel 15. 30). The prophet's upper garment was usually rough and coarse-haired (2 Kings 1.8; Zechariahl3. 4). like the dragons—so Jerome. Rather, "the wild dogs," jackals or wolves, which wail like an infant when in distress or alone. [Maurer.] (See iVo<e, Job 30. to the first in the parallelism, "the mountains shall be molten ;" the fourth, "as the waters," Ac, to the second, " the valleys shall be cleft." As wax melts by lire, so the mountains before God, at His approach; and as waters poured down a steep cannot stand, but are diffused abroad, so the valleys shall be cleft before Jehovah. 5. For the transgression of Jacob Is all this—All these ter-
29.) Owls—rather, "ostriches," which give a shrill and long-drawn sigh-Uke cry, especially at night. 9. wound. . . incurable—her case, politically and morally, is desperate (Jeremiah 8. 22). It is come—the wound, or impending calamity (cf. Isaiah 10. 28). he Is come . . . even to Jerusalem—the evil is no longer limited to Israel. The prophet foresees Sennacherib coming even " to the gate" of the principal city. The use of " It" and " he" is appropriately distinct. It, the calamity, "came unto" Judah, many of the inhabitants of which suffered, but did not reach the citizens of Jerusalem, "the gate" of which the foe {he) " came unto," but did not enter (Isaiah rors attending Jehovah's coming are caused by the sins of Jacob or Israel, t e., the whole people. What is the transgression of Jacob T—Taking up the question often in the mouths of the people when reproved, "What is our transgression" (cf. Malachl 1.6, 7)? He answers. Is it not Samaria? Is not that city (the seat of the calf-worship) the cause of Jacob's apostasy (1 Kings 14.16; 15. 26, 16.13, 19, 2.5,30)? and what are the high places of Judalil—what city Is the cause of the idolatries on the liigh places of Judah 7 Is it not Jerusalem (cf. 2 Kings 18.
36. 1 ; 37. 3.3-37). 10. Declare ye It not at Gath—on the borders of Judea, one of the five cities of the Philistines, who would exult at the calamity of the Hebrews (2 Samuel 1. 20). Gratify not those who exult over t he falls of the Israel of God. weep ye not at all—do not betray your inward sorrow by outward weeping, within the <^ognf-- zance of the enemy, lest they should exult at It. Rel.\nd
4)7 6. Samaria's punishment is mentioned first, as It was to fall before Jerusalem, as an heap of the fleld—(Ch. 3.
12.) Sucli a heap of stones and rubbish as is gathered out of fields, to clear them (Hosea 12. 11). Palestine is of a soil abounding in stones, which are gathered out before the vines are planted (Isaiah 5.2). a» plantings of a vineyard—as a place where vines are planted. Vineyards were cultivated on the sides of hills exposed to the sun. The hill on which Samaria was built by Omri, had been, doubtless, planted with vines originally; now it is to be reduced again to Its original state (1 Kings 16. 24). pour down—rfai/i down the stones of the city into the valley beneath. A graphic picture of the present appearance of the ruins, which is as though " the buildings of the ancient translates, "Weep not in Acco," i. e., Ptolemais, now St. Jean d'Acre, near the foot of Mount Carmel ; allotted to Asher, but never occupied by that tribe (Judges 1. 31); Acco's inhabitants would, therefore, like Gath's, rejoice at Israel's disaster. Thus the parallelism Is best carried out In all the three clauses of the verse, and there is a similar play on sounds In each, in the Hebrew Oath, resembling In sound the Hebrew tor declare ; ^ ceo, resembling the Hebrew tor weep; and Aphrah, meaning dust. Whilst the Hebrews were not to expose their misery to foreigtterB, city had been thrown down from the brow of the hill." [Scottish Mission of Inquiry, pp. 293, 294.] discover the foundation*—destroy It so utterly as to lay bare its Samaria and Judah Called ,o Mourn. MICAH II. Denunciation of the Evils Prevaleat by possessors who expelled the former lnhal)itants, so will I bring "yet" again the new possessor, viz., tlie Assyrian foe. Other heirs will supplant us in every inheritance but that of heaven. There is a play upon tlie meaning of Mareshah, an inheritance : there shall come the new heir of the inheritance. Adnllam the glory of Israel—so called as being superior in situation; when it and the neighbouring cities fell, Israel's glory was gone. JIauRER, as Margin, translates, " the glory of Israel (lier cliief citizens : answering to " thy delicate children," v. 16) sliall come In flight to AduUam." English Veision better preserves the parallelism, "the heir" in the first clause answering to "he" in the second. 16. Slake thee bnld, &c.—a token of deep mourning (Ezra 9. 3; Job 1. 20). Mourn, O land, for thy darling children, poll—siiave off thy hair, enlarge thy baldness—mourn grievousthey ought to bewail it In their own cities, e. g., Aplirah or Ophiah (Josliua 18.23; 1 Samuel 13. 17), in the tribe of Benjamin. To roll in the dust marked deep sorrow (Jeremiah (f.2(i; Ezekiel 27.30). 11. Pass ye away—i. c, Thou Shalt go into captivity, inhabitant of Saplilr—a village amidst the hills of Judah, between Eleutheropolis and AX'alon, called so, from the Hebrew word for beauty. Thougli thy name be beauty, which heretofore was thy characteristic, tliou shalt have thy "shame" made "naked." This city shall be dismantled of Its walls, which are tlie garments, as it were, of cities ; its citizens also shall be hurried into captivity, with persons exposed (Isaiah 47. 3; Ezekiel 16. 37; Hosea 2. 10). the Inhabitant of Zaanau came not forth—its inhabitants did not come forth to console the people of Beth-ezel in their mourning, because the calamity was universal, noue was exempt from it (cf. Jeremiah 6. 25). Zaanan Is the same as Zenan, in Judali (Joshua 15.37), meaning the place of floclcs. The form of the name used is made like the Hebrew for " came ly. The land Is compared to a mother weeping for her children, as the eagle—the bald eagle, or the darkwinged vulture. In the moulting season all eagles are comparatively bald (cf. Psalm 103. 5). fortli." Thougli In name seeming to imply that thou dost come forth, tliou " earnest not forth,'" Beth-ezel—perhaps Azal (Zechariah \i. 5), near Jerusalem. It means a house on the side, or near. Though so near, as its name implies, lo Zaanan, Beth-ezel received no succour or sympathy from Zaauan. Ite shall receive of yon his standing "he," i.e., the foe; "his standing," i.e., his sustenance. [PiscATOK.] Or, "he shall be caused a delay by you, Zaanan." He shall be brought to a stand for a time in besieging you ; hence it is said just before, "Zaanan came not forth," i. e., shut herself up within her walls to withstand a siege. But It was only for a time. She, too, fell like Beth-ezel before her. [Vatablus.] Maurer construes thus: "The inhabitant of Zaanan came not forth; CHAPTER II.
Ver. 1-13. Denunciation of the Evils prevalent : THE People's Unwillingness to Hear the Truth: THEIR Expulsion from the Land the fitting Fruit OF THEIR Sin: yet Judah and Israel are hereafter TO BE Restored. 1. devise . . . work . , . practise They do evil not merely on a sudden impulse, but with deliberate design. As in the former chapter sins against the first table are reproved, so In this chapter sins against the second table. A gradation: "devise" is the conception of the evil purpose ; " work" (Psalm 58. 2), or " fabricate," the maturing of the scheme; "practise," or "effect," the execution of It. because it is In the power of their hand —for the phrase see Genesis 31. 29 ; Proverbs 3. 27. Might, not right, is what regulates their conduct. Where they can, they commit oppression; where they do not, It Is because they cannot, a. Parallelism, " Take by violence," answers to "take away;" "fields" and "houses," to "house" and "heritage" {i. e., one's land). 3. against this family—against the nation, and esi?ecially against those reprobated in v. 1, 2. 1 devise an evil—a liappy. antithesis between God's dealings and the Jews' dealingsthe mourning of Beth-ezel takes away from you her shelter." Tliough Beth-ezel be at your side (t. e., near), according to her name, yet as she also mourns under the oppression of the foe, she cannot give you shelter, or be at your side as a helper (as her name might lead j'ou to expect), if you come forth and be intercepted by him from returning to Zaanan. IH. Maroth—possibly the same as Maarath (Joshua 15. 59). Perhaps a different town, lying between the previously mentioned towns and the capital, »nd one of those plundered by Rabshakeh on his way to It. waited carefully for good—t. e., for better fortune, but in vain [Calvin.] QssEtivs translates, " is grieved lor her goods" taken away from her. This accords with (v. 1). Ye "devise evil" against your fellow-countrymen.; I devise evil against you. Ye devise It wrongfully, I by righteous retribution In kind, from which ye shall' not remove your necks—as ye have done from the law. The yoke I shall Impose shall be one which ye cannot shake off. They who will not bend to God's "easy yoke" (Matthew 11. 29, 30), shall feel His iron yoke, go haughtily—(Cf. Note, Jeremiah 6. 28.) Ye shall not walk as now with neck haughtily uplifted, for the yoke shall press down your " neck." this time Is evil-rather, " for that time shall be an evil time," viz., the time of the carrying away into captivity (cf. Amos 5.13; Epheslans 5.16). 4. onw take up a parable against yon viz., some of your foeashall do so, taking in derision from your own mouth your "lamentation," viz., "We be spoiled," Ac. lament with, a doleful lamentation lit., lament imth a lamentation of lamentations. Hebrew, "naha, nehl, nihyah," the repetl* tion representing the continuous and monotonous wall, he hath changed the portion of my people—a charge of Injustice against Jehovah. He transfers to other na» tlons the sacred territory assigned as the rightful portion, of our people (ch. 1. 15). turning away he liaith dlvldedi our fields—turning away from us to the enemy, he hathi divided among them our fields. CalviN) as Margin, ex» plains, "Instead of restoring OUT territory. He hath divided our fields among our enemies, each of whom hencefor* ward will have an interest in keeping wliat he hath gotten: so that we are utterly shut out from hope of restoration." Maurer translates as a noun,. "He batli divided oar fields to a rebel," i. e.,to the foe wiio Is a rebel against the true God, and a worshipper of idols. So " backsliding," t. e., backslider (Jeremiah 49. 4). IMfh tlie meaning of Maroth, " bitterness," to which allusion
Is made in " is grieved." But the antithesis favours JE>nglish Version, "waited carefully (i. e., anxiously) for good; l)ut evil came down." from the Ijord—not from chance. unto the gat« of Jerusalem—after the other cities of Judah have been taken. 13. " Bind the chariot to the swift steed," in order by a hasty flight to escape the invading foe. Cf. Note, Isaiah 36.2, on " Lachish," at which Sennacherib fixed his headquarters (2 Kings 18. 14, 17; Jeremiah 34. 7). she is the beginning of the sin to . . . Zlon—Lachish was the first of the cities of Judah, according to this passage, to introduce the worship of false gods, imitating what Jeroboam had introduced in Israel. As lying near the border of the north kingdom, Lachish was first to be infected by Its Idolatry, which thence spread to Jerusalem. 14. shalt thou give presents to Moreshcthgath—that Its inhabitants may send thee help. MAtJRER explains it, " thou shalt give a writing of renunciation to Moresheth-gath," i.e., thou shalt renounce all claim to it, being compelled to yield it up to the foe. "Thou," i. e., Judah. " Israel" In this verse is used for the kingdom of Judah, which was the chief representative of the whole nation of Israel. Moresheth-gath is so called, because it had fallen for a time under the power of the neighbouring Philistines of Gaih. It was the native town of Micah (i). 1). Achzlb—meaning " lying." Achzlb, as its name Implies, shall prove a "lie to . . . Israel," i.e., shall disappoint Israel's hopes of succour from her (cf. Job 6. 15-
20; Jeremiah 15. 18). Achzlb was In Judah between Keilah and Mareshah (Joshua 15. 44). Perhaps the same as Chezib (Genesis 38. 6). IS. Tct will I bring an heir unto thee—rather, " the heir." As thou art now occupied 44 lish Version gives a good sense; and is quite tenable In the Hebrew. 5. Therefore—resumed from v. 3. On »om
A Promif.e of Tlesloring Jacob.
MICAII III.
A Reproof of Injustice and Idolatry.
connt of your crimes described In v. 1, 2. tliou—the ideal ii KtlviiUial ("me," v. 4), representing the guilty ptople in wlioso name lie spoke, none tKat . . . cast a cord by lot —noiu; \vli() shall have any possession meajiured out. in peratives exjress the certainty of the future event prf dieted. "Since sucii are your doings (cf. r. 7, s, &c.i, my .sentence on you is irrevocable (i;. 4,.ii, liou'es'er distasteful to you (v. 6), ye wlio have coifl out clliers from their liomeM. and possessions (i'. 2, 8, 9; must arise, depart, and be c; 8t out of your own (v. 4, 5; : for thi,i in not your re.it" (^J uinlx-rs tile congrt'gatloii of the Lord—among the people consecrated to Jehovah. By covetousness and violence (v. 2) they had forfeited "the portion of Jehovah's people." This is God's implied answer to their complaint of injustice (v. 4). C. "Prophesy ye not," say they tnz., the
10. 3.1; Deuteronomy 12, 9; Psalm 95. II). Canaan was designed to be a rest to them alter their wildeniess fatigues, But it is to be so no longer. Thus God l eliites the people'* self-confidence, as if God were l)ound to them inseparal)ly. The promise (Psalm l.'!2. 14) is quite consistent with temporary witlidrawal of G(xl from Israel for their sins, it shall destroy you Die land shall spew you out, bc<-ause of the dertlements wlierewitli ye polluted it (Leviticus IS.
Israelites say to the true prophets, when announcing unwelcome truths. Therefore God judicially abandons them lo their own ways : " The prophets, by whose ministry thpy might have been saved from «ftame (ignominious captivity), shall not (i. e., no longer) prophesy to them" (Isaiah 30.10; Amos 2.12; 7.16). Mauber translates the 25, 2S; Jeremlali 3. 2; Ezekiel ;!(). 12-14). 11. walking in tlie spirit—the Hebrew nieaus also tvind. " If a man professing to have the spirit of inspiration (Ezekiel 13. 3; so 'man of the spirit,' i.e., one claiming inspiration, liosea latter clause, " they shall not prophesy of such things" (as in V. 3-5, these being rebellious Israel's words); "let them not prophesy;" "they never cease from insult" (from propliesying insults to us). English Verfion is supported by the parallelism: wherein the similarity of sound and word implies how exactly God makes their punishment answer to their sin, and takes them at their own word. "Prophesy," lit., drop (Deuteronomy 32. 2; Ezekiel 21.2). 7. O thou . . . named The house of Jacob—priding thyself on the name, though having naught of the spirit,
9. 7j, but really walking in wind (prophec'y void of nutriment for the soul, and unsubstantial as the wind) and falsehood, do lie, saying (that whicli ye like to lieai ), 1 will prophesy," Ac, even such a one, however false his propliecies, since he flatters your wishes, shall be your prophet (cf. V. 6; Jeremiah 5. 31). prophesy ... of wine i. e., of an abundant supply of wine. 1*. A sudden transition from threats to the promise of a glorious restoration. Cf. a similar transition, Ho.sea 1. 9, 10. .leliovali, too, propheof tliy progenitor. Also, bearing the name which ought to remind thee of God's favours granted to thee because of His covenant with Jacob. Is the Spirit of the Lord Btraiteiied ! — Is His compassion contracted within narrower limits now than formerly, so that He should desies of good things to come, but not like the false propltets, " of wine und strong drink" {v. 11). After I have sent you into captivity as I have just threatened, I will thence assemble you again (cf. ch. 4. 6, 7). all of thee—the restoration from Babylon was partial. Therefore that here meant must be still future, when "fiH Israel shall be saved" (Romans 11. 28). The restoration from " B;ibylon" (specilight in your destruction (cf. Psalm 77. 7-9; Isaiah 59. 1, 2.)? are these Ills doings!—t. e., Are such threateuings His delight ? Ye dislike the prophets' threatenings (d. 6) but who is to blame ? Not God, for He delights in blessing, ratlier than threatening; but yourselves (v. 8) who provoke His threatenings. [Gkotius.] CALVllf translates, "Are your doings such as are prescribed by Him?" Ye boast of being God's peculiar people: Do ye then conform your lives to God's law? do not my words do good to hiia that walkcth uprightly—Are not my words good tied ch. 4. 10) is the type of the future one. Jacob . . . Israel—the ten tribes' kingdom (Hosea 12. 2) and Judali (2 Chronicles 19. 8; 21. 2, 4). rcmnant—the elect remnant, which shall survive the previous calamities of Judah.and from which the nation is to spring into new life (Isaiah 6.
13 ; 10. 20-22). as the sheep of Bozrali—a region famed for to the upright? If your ways were upright, my words would U'jt be threatening (cf. Psalm 18.26; Matthew 11. its rich pastures (cf. 2 Kings 3. 4). Gesenius lor Bozrah translates, " slieepfold." But thus there will be tautology unless the next clause be translated, " in the midst ol their pasture." English Versioti is more favoureil by the Hebrew.
19; John 7. 17). 8. Your ways are not such that I can deal with you as I would with the upright. Even of late— yester Oay : " long ago." So " of old," Hebrew, " yesterday" i;i. The breaker—Jehovah Messiah, who breaks through every obstacle in the way of their restoration: not as formerly breaking forth to destroy them lor transgression (Exodus 19. 22; Judges '21. 15), but breaking a way lor Ihein through tbeir enemies, they—the returning Israelites and Jews, passed througli the gate—t. «., through the gate of the foe's city in wliich they had been captives. So the image of the resurrection (llosea 13. 14) represents (Isaiah 30. 33); "heretofore," Hebrew, "since yesterday" (Joshua 3. 4). my people Is risen up as an enemy— i. e., has rebelled against my precepts; also has become a» enemy to the unolfending passors-by. robe with the gnrii Kiit — not content with the outer "garment," ye greedily rob passers-by of the ornamental "robe" fitting the body closely and flowing down to the feet [Ludovicus DE DlKuJ (Matthew 5. 40). as men averse from war—in antithesis to (.my people) " as an enemy." Israel treats the innocent passers-by, though "averse from war," "as an enemy" would treat captives in his power, stripping them
Israel's restoration, their king—"the Breaker," peculiarly " their king" (Hosea 3. 5 ; Mattlie w 27. 37). pass before them—as He did when they went up out of Egypt (Exodus 13.21; Deuteronomy 1.30,33). tl»e Lord on the head of them—Jehovah at their head (Isaiah 52. 1'2). Meusiah, the second pers(m, is meant (cf. Exodus 23. 20; 33. U; Isaiah 63. 9). of tlieir habiliments as lawful spoils. Grotius translates, "as men reluming from war," i. e., as captives over whoni the right of war gives the victors an absolute power. English Version is supported by the antithesis. 9. The women of my people—i. e., the imdow.i of the men slain by you (v.
CHAPTER III.
Ver. 1-12. The Sins of the Princes, Prophets, and PUIKSTS: THE CONSEQUENT DESOLATION OF ZiON. 1. princes—magistrates or judges. Is It not for you I—Is it not your special function (Jeremiah 5. 4, 5j? Judgment-
2) ye cast out from their homes which had been their delight, and seize on them tor yourselves, from their children i. e., from the orphans of the widows, taken away my glory—utz., their substance and raiment, which, being justice. Ye sit in judgment on others; surely then ye ought to know the judgment for injustice which awalUs yourselves (Romans 2. 1). 'i. pluck olT their skin . . . flesli—rob their fellow-countrymen of all their substance (Psalm 14. 4; Proverbs 30. 14). 3. pot . . . tlesh within the nuit of God's blessing on the young, reflected God s glory. Thus Israel's crime was not merely robbery, but sucrili'go. Their sex did not save the women, nor their age tin: children from violence, for ever—there wiis no repentance. They persevered In sin. The pledged gar-, . . caldron—manifold species of cruel oppressions. Cf. Ezekiel 24. 3, &c., containing as to the coming punishment the same figure as is here used of the sin : implying that the sin and punishment exactly correspond. 4. Tlien—at the time of judgment, which Micah talies for granted, so certain is It (cf. ch. 2. 3). tiiey cry . . . but h« will not hear—just as those opjiressed by them had formerly cried, and they would not hear. The'' prayer shall fueiit was to be restored to the poor before sunset (Exodus
22. 26, 27k l>ut these never restored their unlawful booty.
10. Arise ye, and depart—not an exhortation to the chilliren ol God to depart out of an ungodly world, as it is ufti;ii applied ; though that sentiment is a scriptural one.
Ifhis world is doubtless not our " rest," being "polluted" with sin: it is our passage, notour portion; our aim, not our home (2 Corinthians 6. 17; Hebrews 13. 14). The Ua-
The FaUehood of the Prophets. MICAH IV. Tlie Glory, Peace, and Victory, of Zion, be rejected, because it Is the mere cry of nature for deliverance from pain, not that of repentance lor deliverance from sin. Ill In their doings—men cannot expect tree are mentioned rather than a house, to signify, there will be no need of a covert; men will be safe even in the fields and open air. Lord of hosts Ikath spoken it— therefore it must come to pass, however unlikely now it may seem. 5. For—rather. Though it be that all people walk after their several gods, yet we (the Jews in the dispersion) will walk in the name of the Lord. So the Hebrew particle means in Margin, Genesis 8. 21 ; Exodus 13. to do ill and fare weli. 5. Here he attacks the false-prophets, as before he had attacked the "princes." make my people err—knowingly mislead my people by not denouncing their sins as incurring judgment, bite with , . . teeth, and cry, Peace—i.e., who, so long as they are supplied with food, promise peace and prosperity in their 17; Joshua 17. 18. The resolution of the exile Jews is. As Jehovah gives us hope of so glorious a restoration, notwithstanding the overthrow of our temple and nation, we must in confident reliance on His promise persevere in the true worship of Him, however the nations around, our superiors now in strength and nunilers, walk after their gods. [Rosenmuller.] As the Jews were tlioroughly weaned from idols by the Babylonian captivity, so they shall be completely cured of unbelief by their present long dispersion (Zechariah 10. 8-12). 6. assemble her that halteth—feminine for neuter in Hebrew idiom, "wliatever halteth:'" metaphor from sheep wearied out with a journey: all the suffering exiles of Israel (Ezekiel propliecies. he that putteth not into their monthg, they . . . prepare war against him—whenever tliey are not supplied witli food, they foretell war and calamity, prepare war lit.., sanctify war, i. e., proclaim it as a holy judgment of God because they are not fed (JVote, Jeremiah
6. 4 ; cf. Isaiah 13. 3 ; Joel 1. 14). 6. night . . . dark—calamities shall press on you so overwhelming as to compel you to cease pretending to divine (Zeohariah 13. 4). Darkness is often the image of calamity (Isaiah 8. 22; Amos 5.
18; 8.9). 7. cover their lips—The Orientals prided themselves on the moustache and beard (Margin, "upper lip"). To cOTJer It, therefore, was a token of shame and sorrow (Leviticus 13.45; Ezekiel 24.17,22). "They shall be so ashamed of themselves as no< <o dare to open their moutlis or boast of the name of prophet." [Calvin.] tliere is no answer of God—they shall no more profess to have responses from God, being struck dumb with calamities (v.
34. 16; Zephaniah 3. 19). her . . . driven out—all Israel's outcasts. Called " the Lord's flock" (Jeremiali 13. 17; Ezekiel 34.13; 37.21). 7. I will make iner that halted a remnant—I will cause a remnant to remain which shall not perish. Lord sliall reign . . . In . . . Zion—David's kingdom shall be restored in tlie person of Messiah, who 6). 8. 1—in contrast to the false prophets (v. 5, 7). full of power—that which "the Spirit of Jehovah" imparts is the seed of David and at the same time Jehovah (Isaiah
24.23). for ever— (Isaiah 9. 6, 7; Daniel 7. 14, 27 ; Luke 1. 33; Revelation 11.15.) 8. tower of the flock—following up the metaphor of sheep (JVote, v. 6). Jerusalem is called the " tower," from which the King and Shepherd observes and guards His flock: botli the spiritual Jerusalem, the Church now whose towerlike elevation is that of doctrine and practice (Song of Solomon 4. 4, "Thy neck is like the tower of David"), and the literal hereafter (Jeremiah 3. 17). In large pastures it was usual to erect a' Iilgh wooden tower, so as to oversee the flock. Jerome takes the Hebrew for "flock," £:der or Edar, as a proper name, viz., a village near Bethlehem, for which it is put, Bethleliera being taken to represent the royal stock of David (ch. 5. 2; for the discharge of the prophetical function (Luke 1. 17;
21. 49 ; Acts 1. 8). judgment-a sense of justice [Maurer] ; as opposed to the false prophets' speaking to please men, not from a regard to truth. Or, judgment to discern between graver and lighter offences, and to denounce punishments accordingly. [Grotius.] miglit—moral ir UrepixlUy in speaking the truth at all costs (2 Timothy 1. 7). to declare unto Jacob his , , . sin—(Isaiah 58. 1.) Not to flatter the sinner as the false prophets do with promises of peace. 9. Hear—resumed from v. 1. Here begins the leading subject of the prophecy: a demonstration of his assertion that he is " full of power by the Spirit of Jeliovah" (v 8). 10. They—change of person from " ye" {v. 9); the third person puts them to a greater distance as estrangcHl from him. It is, lit., "Whosoever builds," singucf. Genesis 35.21). But the explanatory words, " the stronghold of the daughter of Zion," confirm English Version, stronghold Hebrew, "Ophel:" an impregnable height on Mount Zion (2 Chronicles 27. 3; 33. 14; Nehemiah 3. 26, Utr, build up Zion with blood—build on it stately mansions with wealth obtained by the condemnation and murder of the innocent (Jeremiah 22. 13 ; Ezekiel 22. 27; Habakkuk 2. 12). 11. heads thereof—the princes of Jerusalem, judge for reward—take bribes as judges (ch. 7. 3). prlcats »«ncli for lilre—it was their duty to teach the law and to decide controversies gratuitously (Leviticus 10. 11
27). unto thee shall . . . come . . . the first dominion —viz., the dominion formerly exercised by thee shall cojne back to thee, kingdom sliall come to the daughter of Jerusalem—ratlier, " the kingdom of the daughter of Jerusalem shall come (again) :" such as it was undei David, before its being weakened by the secession of tlio ten tribes. O. Addressed to the daughter of Zion, in her consternation at the approach of the Chaldeans, is tliere no king in tl»ee J—asked tauntingly. Tliere is a king in her; but it is the same as if there were none, so helpless to devise means of escape are he and his counsellors. [Maurbr.] Or, Zion's pains are because her king is taken away from her (Jeremiah 52. 9; Lamentations 4. 20; Ezekiel 12. 13). [Calvin.] The former is perhaps the preferable view (cf. Jeremiah 49. 7). The latter, however, describes better Zion's kingiess state during her present long dispersion (Hosea 3. 4, 5). 10. Be in pain, and labour —carrying on the metaphor of a pregnant woman. Thou Bhalt be affected with bitter sorrows before thy deliverance shall come. I do not forbid thy grieving, but I bring thee consolation. Though God cares for His children, yet they must not expect to be exempt from troal)Ie, but must prepare for it. go forth out of tite city—on its capture. So "come out"' is used 2 Kings 24. 12; Isaiah :iG. 16. dwell in the field—ir'z., in the open country, defencclesR, instead of tlielr fortified city. Beside the Chebar (Psalm
Deuteronomy 17. 11; Malachl2. 7; cf. Jeremiah 6. 13; Jude
11). prophets . . . divine — i.e., false prophets. Is not the Lord among us! viz.. In the temple (Isaiah 48. 2; Jeremiah 7. 4, 8-11). 1!J. Jeremiah 26. 18 quotes this verse. The Talnmd and Malmonides record that at the destruction of Jerusalem by the Romans under Titus, Terentius Rufus, who was left In command of the army, with a ploughshare tore up the foundations of the temple, mountain of the house—the height on which the temple stands, as the high places of the forest—shall become as heights in a forest ov€tTun with wild shrubs and brushwood.
CHAPTEK IV.
Ver. 1-1.3. Transition to the Glory, Peace, Kingdom, AND ViCTORy OF ZiON. 1-3. Almost Identical with Isaiah 2. 2-4. the mountain of the house of the Xord which just before (ch. 3. 12) had been doomed to be a wild forest-heiglit. Under Messiah, Its elevation is to be not that of situation, but of moral dignity, as the seat of God's universal empire, people shall flow into it—In Isaiah
137. 1; Ezekiel 3. 15). Babylon—Like Isaiah, Mlcnh looks •beyond tlie existing Assyrian dynasty to the Babylonian, and to Judaii's captivity under it, and restoration (Isaiah 39. 7 ; 43. 14 ; -IS. 20). Had they been, as ration-
It is "ail nations:" a more universal prophecy. 3. rebuke—convict of sin (John 16. 8, 9); and subdue with Judgments (Psalm 2. 5, 9; 110. 5, 6; Revelation 2. 27; 12. 5). miiuy people . . . strong nations afar off*—In Isaiah 2. 4 U Is " the nations . . . many people." 4. sit every man under his vine, &c.—i.e., enjoy the most prosperous tranquil Uty (1 Kings 4. 25; Zechariah 3. 10). The vine and JIq alists represent, merely sagacious politicians, they would have restricted their prophecies lo the sphere of the existing Assyrian dynasty. But their seeing li;to the 691 ilicah ForeteUeth ChrisVs Birth. MICAH V. Hit Kingdom, and His Conquest far-off future of Babylon's subsequent supremacy, and Judah's connection with her, proves them to be inspired prophets, there ... there—emphatic repetition. The very scene of thy calamities is to be the scene of thy deliverance. In the midst of enemies, where all hope seems cut dependent testimony of the Spirit, confirms the prophet, Little in worldly importance, thou art not least (t. e., fat from least, yea, the very greatest) among the thousands, of princes of Judah, in the spiritual significance of being tlie birtli-place of Messiali (Jolin 7. 42). God chooses the littlo things of the world to eclipse in glory its greatest things (Judges 6. 15; John 1. 46; 1 Corinthians 1. 27, 28). The low state of David's line when Messiah was born is also implied here, thousands—each tribe was divided into clans or " thousands" (each thousand containing a thousand families: like our old English division of counties into Aundrecis), wliich had their several heads or "princes;" hence in Matthew 2. 6 it Is quoted "princes," substantially the same as in Micah, and authoritatively explained in Mattliew. Since it is not so much this thousand that is preferred to the other thousands of Judah, but the Governor or Chief Prince out of it, who is preferred to the governors of all the other thousands. It is called a " town " (rather in the Greek " village "), John 7. 42 ; though scarcely containing a thousand Inhabitants, it is ranked among the "tliousands" or larger divisions of the tribe, because of its being the cradle of David's line, and of the Divine Son of David. Moses divided the people into thousands, liundreds, fifties, and tens, with their respective "rulers" (Exodus 18. 25;cf. 1 Samuel 10. 19). unto me—unto God the Father (Luke 1. 32): to fulfil all the Father's will and purpose from eternity. 6o the Son declares (Psalm 2. 7 ; 40. 7, 8; John 4. 34); and the Father confirms it (Matthew off, there shall Cyrus, the deliverer, appear (cf. Judges 14.
II). Cyrus again being the type of the greater Deliverer, who shall finally restore Israel. 11. many nations—the subject peoples composing Babylon's armies: and also Edom, Ammon, &c., who exulted in Judah's fall (Lamentations 2. 16; Obadiah 11-13). defiled—metaphor from a virgin. Let her be defiled (i. e., outraged by violence and bloodshed), and let our eye gaze Insultingly on her shame and sorrow (ch. 7. 10). Her foes desired to feast their eyes on her calamities. 1!J. thoughts of the Iiord—their unsearchable wisdom, overruling seeming disaster to the final good of His people, is the very ground on which the restoration of Israel hereafter (of which the restoration from Babylon is a type) is based In Isaiah 55. 8, cf. with v. 3, 12, 13, which prove that Israel, not merely the Christian Church, is the ultimate subject of the prophecy; also in Romans 11. 13. God's counsel Is to discipline His people for a time with the foe as a scourge; and then to destroy the foe by the hands of His people, gather them as . . . sheaves—them who "gathered" themselves for Zion's destruction (v. 11), the Lord " shall gather " for destruction by Zion (v. 13), like sheaves gathered, to be threshed (cf. Isaiali
21. 10; Jeremiah 51. 33). The Hebrew Is singular, " sheaf." However great the numbers of the foe, they are all but as one sAea/ ready to be threshed. [Calvin.J Threshing was done by treading with the feet: hence the propriety of the image for treading under foot and breaking asunder the
3. 17 ; 12. 18, cf. with Isaiah 42. 1). God's glory is hereby made the ultimate end of redemption, ruler—the "Shiloh," "Prince of peace," "on whose shoulders the government is laid" (Genesis 49. 10; Isaiah 9. 6). In 2 Samuel 23. 3, " He that ruleth over men must be just," the same Hebrew word is employed ; Messiah alone realizes David's ideal of a ruler. Also in Jeremiah 30. 21, ''their governor shall proceed from the midst of tliera;" answering closely to "out of tliee shall come forth the rvler," here (cf. Isaiah 11. 1-4). goings forth . . , from everlasting—the plain antithesis of this clause, to "come forth out of thee " (from Beth-lehem), shows that the eternal generation of the Son is meant. The terms convey the strongest assertion of infinite duration of which the Hebrew language is capable (cf. Psalm 90. 2; Proverbs 8. 22, 23 ; John 1. 1). Messiah's generation as man coming forth unto God to do His will on earth Is from Beth-lehem ; but as Son of God, His goings forth are /row everlasting. The promise of the Redeemer at first was vaguely general (Genesis 3. 15). Then the Shemitic division of mankind is declared as the quarter In which He was to be looked for (Genesis 9. 26, 27); then it grows clearer, defining the race and nation wlience the Deliverer should come, viz., the seed of Abraham, the Jews (Genesis 12. 3) ; then the particular tribe, Judah (Genesis 49. 10) ; then the family, that of David (Psalm 89. 19, 20) ; then the very town of His birth, here. And as His coming drew nigh, the very parentage (Matthew 1.; Luke Land 2.); and then all the scattered rays of prophecy concentrate in Jesus, as their focus (Hebrews 1. 1, 2). 3. " Therefore (because of His settled plan) will God give up to their foes His people Israel, until," &c. she which travaileth hath brought forth viz., " the virgin" mother, mentlone3 by Micah's contemporary, Isaiah 7. 11. Zion " in travail " (ch. 4. 9, 10) answers to the virgin in travail of Messiah. Israel's deliverance from lier long travail pains of sorrow will synchronize with the appearance of Messiah as her Redeemer (Romans foe. 13. thresh—destroy thy foes "gathered" by Jehovah as "sheaves " (Isaiah 41. 15, 16). thine horn—Zion being compared to an ox treading corn, and an ox's strength lying in the horns, her strength is implied by giving her a Iwm of iron (cf. 1 Kings 22. 11). beat in pieces many (Daniel 2. 44.) I will consecrate their gain unto the liord—God subjects the nations to Zion, not for her own selfish aggrandizement, but for His glory (Isaiah 60. 6, 9
Zechariah 14. 20, with which cf. Isaiah 23. 18) and for their ultimate good; therefore He is here called, not merely God of Israel, but " Lord of the whole earth,"
CHAPTER V.
Ver. 1-15. The Calamities which precede Messiah's Advent. His Kingdom, Conquest of Jacob's foes, and Blessing upon His People. 1. gather thyself in troops —I.e., thou Shalt do so, to resist the enemy. Lest the faithful should fall into carnal security because of tlie previous promises, he reminds them of the calamities which are to precede the prosperity, daughter oftroops —Jerusalem is so called on account of her numerous troops. he hath laid siege the enemy hath, they shall smite the judge of Israel with a rod upon the cheek—the greatest of insults to an Oriental. Zedekiah, the Judge (or king, Amos 2. 3) of Israel, was loaded with insults by the Chaldeans. So also the other princes and Judges (Lamentations 3. 30). Hengstenbekg thinks the expi'ession, " the judge," marks a time when no king of the house of David reigned. The smiting on the cheek of other Judges of Israel was a type of the same indignity offered to Him wlio nevertheless is the Judge, not only of Israel, but also of tlie world, and who is " from everlasting " (v. 2; Isaiah
50, 6 ; Matthew 26. 67 ; 27. 30). a. Betli-lehem Ephratah— (Genesis 48. 7), or, Beth-lehem Judah ; so called to distinguish it from Beth-lehem in Zebulun. It is a few miles houtli-west of Jerusalem. Beth-lehem means the house
11. 26) In the last days, as the Church's spiritual deliverance synchronized with the virgin's giving birth to Him at His first advent. The ancient Cliurch's triivallllke waiting for Messiah is represented by the virgin's travail. Hence, both may be meant. It cannot be restricted to the Virgin Mary: for Israel is still "given up," though Messiah has been "brought forth" eighteen and a half centuries ago. But the Church's throes are included, whicti are only to be ended when Christ, having been preached for a witness to all nations, shall at last appear as the Deliverer of Jacob, and when the times of tlie Gentiles ihall be fulfilled, and Israel as a nation shall be born In a day (Isaiah 66. 7-U ; Luke 21. 24 ; Revelation 12. 1, 2, 4 ; cf. Roof bread; Ephratah means fruitful: both names referring to the fertility of the region, though thou be little among though thou be scarcely large enough to be reckoned among, &c. It was insignificant in size and population
tliat in Joshua 15. 21, Ac, It is not enumerated among the cities of Judah; nor In the list, Nehemlah H. 25, &c. Under Rehoboara it became a city: 2 Chronicles 11. 6, "He built Beth-lehem." Matthew 2. 6 seems to contradict
Mlcali, " thou art not the least," But really he, by an In692 rh« Kingdom of Christ. MICAH VI. Qod!s Controversy with His People.
It IS Jehovah's hand that is lifted up; here Israel's, as v. 8 Implies, just as "Zion " is addressed and directed to " beat in pieces many people" (ch. 4.13; cf. Isaiah 54.15, 17). For Israel's foes are Jehovah's foes. When her hand is said to be lifted up, it is Jehovah's hand that strikes the foe by her (cf. Exodus 13. 9, with 14. 8). 10. cut off thy horses . . . chariots—wiz., those used for the purposes of war. Israel had be«»n forbidden the use of cavalry, or to go to Egypt for horses (Deuteronomy 17. 16), lest they should trust in worldly forces, rather than in God (Psalm mans 8. 22). the remnant of his brethren shall return unto the children of Israel—(Cf. ch. 4. 7.) The remainder of the Israelites dispersed in foreign lands shall return to join their countrymen in Canaan. The Hebrew for "unto"
Is, lU., upon, implying superaddition to those already gathered. 4. he shall stand—i. e., persevere: implying the endurance of His kingdom. [Calvik.] Rather, His sednlous care and pastoral circumspection, as a shepherd ttand3 erect to survey and guard on every side his flock (Isaiah 61. 5). [Matjrer.] feed—t. e., rule : as the Greek word similarly in Matthew 2. 6 (Margin), means both feed aud rule (Isaiah 40. 11; 49. 10; Ezekiel 31. 23; ef. 2 Samuel
20. 7). Solomon had disregarded this command (1 Kings
10. 26, 28). Hereafter, saith God, I will remove these impediments to the free course of my grace : horses, chariots, Ac, on which ye trust. The Church will never be safe,
6. 2 ; 7. 8). In the majesty of the name of the Lord—possessing the majesty of all Jehovah's revealed ailributes till she is stripped of all creature-trusts, and rests on Jehovah alone. [Calvin.] The universal peace given by God shall cause warlike instruments to be needless. He will cut them off from Israel (Zechariah 9. 10); as she will cut them off from Babylon, the representative of the nations (Jeremiah 50. 37 ; 51. 21). 11. cut off . . . cities . . . strongholds—such as are fortified for war. In that timo of peace, men shall live In unwalled villages (Ezekiel 38.
(" name ") (Isaiah 11.2; Philippians2. 6, 9 ; Hebrews 2. 7-9). his God—God is "his God" in a oneness of relation distinct from the sense in which God is our God (John 20. 17). they shall abide—the Israelites (" they," viz., the returning remnant and the "children of Israel" previously in Canaan) shall dwell in permanent security and prosperity (ch. 4. 4 ; Isaiah 14. 30). unto the ends of the earth—(Ch.
4.1; Psalm 72.8; Zechariah 9.10.) 5. this man—in Re-
11; cf. Jeremiah 23.6; 49.31; Zechariah 2.8). la. witchcrafts out of thine hand—i. e., which thou now usest. 13. graven Images . . . cut off—(Cf. Isaiah 2. 8, 18-21 ; 30. 22 drew; simply This. The One just mentioned; He and He alone. Emphatical for Messiah (cf. Genesis 5. 29). tlie peace—the fountain-head of peace between Godand man, between Israel and Israel's justly offended God (Genesis
Zechariah 13. 2.) standing Images—statues. 14. groves. . . cities—the "groves "are the idolatrous symbol of As-
49. 10; Isaiah 9.6; Ephesians 2.14, 17; Colossians 1.20), and, as the consequence, the fountain of " peace on earth," where heretofore all is strife (ch. 4. 3; Hosea 2. 18 ; Zechariah 9. 10; Luke 2. 14). the Assyrian—being Israel's most powerful foe at that time, Assyria is made the representative of all the foes of Israel in all ages, who shall receive their final destruction at Messiah's appearing (Ezekiel tarte (Deuteronomy 16. 21; 2 Kings 21. 7). "Cities " being parallel to "groves," must mean cities in or near which such idolatrous groves existed. Cf. "city of the house of Baal " (2 Kings 10. 25), t. e., a portion of the city sacred to Baal. 15. vengeance . . . such as they have not heard —or, as the Hebrew order favours, " the nations that have not hearkened to my warnings." So LXX. (Psalm 149. 7).
88). seven shepherds, and eight seven expresses perfection ; seven and eight is an idiom for a full and sufficient number- (Job 5. 19; Proverbs 6. 16; Ecclesiastes 11. 2). principal men— anointed (humble) men (Psalm 62. 9), such as the apostles were. Their anointing, or consecration and qualification to office, was by the Holy Spirit [Calvin] (1 John 2. 20, 27). "Princes " also were anointed, and they are mentioned as under Messiah (Isaiah 32. 1). English Version therefore gives the probable sense. G. waste—irt., eat up: following up the metaphor ot shepherds
CHAPTER VI.
Ver. 1-16. Appeal, before all Creation to the Israelites TO testify, if they can, if Jehovah ever BID aught but acts OF KINDNESS TO THEM FROM THE Earliest period: God requires of them not so mttch Sacrifices, as real Piety and Justice: Their Impieties and COMING Punishment. 1. contend thon— (cf, Numbers 22. 4; Jeremiah 6.3). land of Nlmrod— BaJylon (ch. 4. 10; Genesis 10. 10); or, including Assyria also, to which he extended his borders (Genesis 10. 11). In the entrances—the passes Into Assyria (2 Kings 3. 21). The Margin and Jerome, misled by a needless attention to the parallelism, "with the sword," translate, " witli her own naked swords ;" as in Psalm 55. 21 the Hebrew is tram-
Israel is called by Jehovah to plead with Him in controversy. Ch. 5. 11-13 suggested the transition from those happy times described In cli. 4. and 5., to the prophet's own degenerate times and people, before the mountains in their presence; personified as If witnesses (cf. ch. 1.2; Deuteronomy 32. 1 ; Isaiah 1. 2). Not as Margin, " with ;" as God's controversy Is with Israel, not with th,em. a. Lord's controversy—How great is Jehovah's condescenlated. But "in the entrances" of Assyria, answers to, " within our borders." As the Assyrians invade our borsion, who, though the supreme Lord of all, yet wishes to prove to worms of the earth the equity of His dealings (Isaiah 5.3; 43.26). 3. my people—the greatest aggravation of their sin, that God always treated them, and ders, so shall their oum borders or " entrances " be Invaded, he . . . lie Messiah shall deliver us, when the Assyrian shall come. 7. remnant of Jacob—already mentioned In V. 3. It in it.s comparative smallness stands in antithesis to the "many people." A remnant though Israel be amidst many nations after her restoration, yet she shall exercise the same blessed influence in quickening them spiritually that the small imperceptible dew exercises In rtfresliing the grass (Deuteronomy 32. 2; Psalm 72. 6; 110. still treats them, as His people, what have I done unto thee T—save kindness, that thou revoltest from me (Jeremiah 2.5, 31). wherein have I wearied theel—"What commandments have I enjoined that should have wearied thee as irksome (1 John 5.3)7 4. For—Nay, on the contrary, so far from doing anything harsh, I did thee every kindness from the earliest years of thy nationality. Miriam—mentioned, as being the prophetess who led the female chorus who sang the song of Moses (Exodus 15.20). God sent Moses to give the best laws ; Aaron to pray for the people ; Miriam as an example to the women of Israel. 5. what Balak . . . consulted—how Balak plotted to destroy thee by getting Balaam to curse thee (Numbers 22.
3). The influence of the Jews restored from Babylon in making many Gentile proselytes is an earnest of a larger similar effect hereaf'./er (Isaiah 66. 19; Zechariah 8. 13). fiom the Lord—Israel's restoration, and the consequent conversion of tlie Gentiles are solely of grace, tarrietli not for man—entirely God's work, as Independent of human contrivance, as the dew and rains that fertilize the soi 1. 6. as a lion—In v. 7 Israel's benignant influence on the nations is described ; but here her vengeance on the godless hosts who assail her (Is.aiah 66. 15, 16, 19, 21; Zechariah 12. 3.0,8,9; 14.17,18). Judah will be "as a lion," not in respect to its cruelty, but in its power of striking terror Into all opponents. Under the Maccabees, the Jews acquired Idumea, Samari.a, and parts of the territory of Amnion and Moab. [Grotius.] But tills was only the earnest of their future glory on their coming restoraUwQ. 9. Thine hand shall be lined up-In Isaiah 26. 11
5). what Balaam . . . answered— how the avaricious prophet was constrained against his own will, to bless Israel whom he had desired to curse for the sake of Balak's reward (Numbers 24. 9-11). [Maurer.] Grotius explains it, "how Balaam answered, that the only way to injure thee was by tempting thee to idolatry and whoredom" (Numbers 31. 16). The mention of "Shittim" agrees with this: as It was the scene of Israel's sin (Numbers 25. 1-5; 2 Peter 2. 15; Revelation 2.14). from Shittim unto Gllgnl—not that Balaam accompanied Israel from ShlttiuB
MICAH VII.
for their Injustice and Idmatry,
C/otTa Controversy tvilh His People, self pure : but irilh the froward God shows Ilinuielf fronard (Psalm 18. '26). Men often are changeable in llieir judgments. But God, in the case of the impure who . use " wicked balances," cannot be pure, i. e., cannot deal with them as He would with the pure. Vatabi>us and Henderson make the " I " to be " any one ;" " Can I (i.e., one) be innocent with wicked bala\ices ?" But as " I," in v. 13, refers to Jehovah, it must refer to Him also here, the bag —in which weights used to be carried, as well as money (Deuteronomy 25. 13; Proverbs Iti. 11). 13. For—rather, " Inasmuch as,"&c.; the conclusion " thei'efore," Ac, following in V. 13. thereof—of Jerusalem. 13. make thee sick in smiting—(Leviticus 26. 16, to which perhaps tiie allusion here is, as in v. 14; Psahu 107. 17, 18; Jeremiah 13. to Gilgnl. for he was slain in Midian (Nunibeis 31. 8). But the clause, "from Sbittim," alone applies to Balaam. "Remember" God's kindnesses "from Sbittim," tlie scene of Balaam s wicked counsel taking etl'ect in Israel's Bin, whereby Israel merited utter destruction but for Gcxl's sparing mercy, "to Gilgal," the place of Israel's
/Irst encampment In the promised land between Jericho and .Jordan, wliere God renewed the covenant with Israel by circumcision (Joshua 5. 2-11). know the righteousness—recognize that, so far from God having treated thee harshly {v. 3), His dealings have been kindness itself (so "righteous acts" for jfj-actoiAS, Judges 5.11; Psalm 21.5; 112.
9). 6. Wherewitli shall 1 come before the Lord I—The people, convicted by the previous appeal of Jehovah to them, ask as if they knew not (of. v. S) what Jehovah requires of them to appease Him, adding that they are ready to offer an immense heap of sacrifices, and those the most costly, even to the fruit of their own body, burnt offerings—(Leviticus 1.) calves of a year old wliich used to be offered for a priest (Leviticus 9. 2, 3). 7. rivers of oil—used in sacrifices (Leviticus 2. 1, 15). Will God be appeased by my offering so much oil that it shall flow in myriads of torrents? my lirst-born—(2 Kings 3.
13.) 14. eat . . . not be satisfied— fultiiling the threat, Leviticus 26.26. thy casting down gliall be In the midst of thee—thou shalt be cast down, not merely on my borders, but in the midst of thee, thy metropolis and temple being overthrown. [Tikinus.] Even though Ihere should be w> enemy, yet thou shalt be consumed with intestine evils. [Calvin.] Matjrek translates, sx'S, from an Arabia root, "there shall be emptiness in thy bellj'." Similarly Gkotius, "there shall lie a sinking of thy belly (once
27.) As the king of Moab did. fruit of my body— eft filled with food), through liunger." This suits the parallelism to the first clause. Bui Jinglish Version maintains the parallelism sutficiently. The casting down in the mUlst of the land, including the failure of l(M)d, through the invasion; thus answering to, "Thou shalt eat. and not be satisfied." titou shalt take hold, but . . . not deliver—thou shalt take hold (with thine arms), in order to save [Calvin] thy wives, chihlren and goods. Mauukk, from a different root, translates," thou shalt remove them,' in order to save them froirt the foe. But thou shalt fail in the attempt to deliver" them (Jeremiah 60. 37). tliat witicit tliou dellverest— if haply thou dost rescue augUt, di-en, as an atonement (Psalra 132. 11). Tlie Jews offered human sacrifices in the valley of Hinnom (Jeremiah 19.
5 ; 32. 35 ; Ezekiel 23. 27). 8. He—Jehovah, hath showed thee—long ago, so that thou needest not ask the question as if thou hadst never heard (v. 6; cf. Deuteronomy 10. 12; 30.11-14). what Is good—" the good things to come'' under Messiah, of which "the law had the shadow." The Mosaic sacrifices were but suggestive foreshadowings of His belter sacrifice (Hebrews 9.23; 10.1). To have this "good" first "showed," or revealed by the Spirit, is the only basis for the superstructure of the moral requirements which follow. Thus the way was prepared for the Gospel. The banishment of the Jews from Palestine is designed to preclude the possibility of their looking to the Mosaic rites for redemption, and shuts tliem up to Messiah, justly _ . . mercy—preferred by God to sacrifices. For llie latter being positive ordinances, are only means designed with a view to the former, which being moral duties are the ends, and of everlasting obligation (1 Samuel 15. 22 ; Hosea 6. 6 ; 12. 6 ; Amds 5. 22, 2-1). Two duties towards man are specified—jitsi'ce, or strict equity; and it will be for a time ; I will give it up to the foe's sword 15. sow . . . not reap—fulfilling the threat (Leviticus 26.
16; Deuteronomy 28.38-10; Amos 5.11). 10. statutes of Omrl — the founder of Samaria and of Ahal)'s wicked house; and a supporter of Jeroboam's superstitions (1 Kings 16. 16-28). This verse is a recai>itu Iation of what was more fully stated before, Judah'^s sin and consequent punisliment. Judah, though at variance witli Israel on all things else, imitated lier impiety, works of . . . Ahab (1 Kings 21.25,20.) ye walk in their tounsrls though these superstitions were the fruit of their king's "counsels" as a master-stroke of state policy, yet these pretexts were no excuse for setting at naught the counmerely, or a kindly abatement of what we might Justly demand, and a hearty desire to do good to others, to walk humbly witli thy God—passive and active obedience towards God. The three moral duties here are summed up by our Lord (M.atthew 2J. 23), "judgment, mercy and faith" (in Luke 11. 42, " tlie love of God"). Cf. James 1. '27. To walk with God implies constant prayer and watchfulness, familiar yet "humble" converse with God (Genesis sels and will of God. tliat 1 should make tlvec a desolation—thy conduct is framed so, as if it Wiis thj' S(>l ])urpose " that I should make thee a desolation." inlinliitants f liereof—I'iz., of Jerusalem, hissing—(Lamentations
2.15.) the reproach of my people-the very thing ye boast of, viz., that ye are " my jieople," will only increase the severity of your punishment. Tlie greater was my grace to you, the greater shall be your punishment for having despised It. Your being God's people In nanie, whilst walking in His love, was an honour; but now the name, without the reality, is only a " reproach" to you.
5.21; 17.1). 9. unto tlie city—Jerusalem. t!ie man of windom—as in Proverbs 13.0, Hebrew, "sin " Is used for "a man of sin," and in Psalm 109.4, "prayer" for "a man of •rayer;" so iiere "wisdom" for "the man o/ wisdom." hall gee thy name—sliall regard thee. In thy revelations of thyself. Cf. the end of ch. 2., v. 7. God's " name" e.xore.sses the sum total of His revealed attributes. Conrast with this Isaiah 26. 10, " will not behold the mitjesty
CHAPTER VII.
>f the Lord." Another reading is adopted t)y LXX., Ny-
Ver. 1-20. TiiK Univeiosality of the CoKitur'rioN
and VaUjale, " there is deliverance for those who/cor thy name." Knylish Vtr.tion Is better suited to the connection; and the rarity of the //e6?-ew expression, as coinpared with the fr(tquoncy of that in the other reading, makes it less likely to bo an Interpolation, hear . . . tl»e rod, itc—hear what punishment (cf. v. 13, &e.. ; Isaiah 9.3; The Chosen Remnant, Dkivkn khom kveky Human Confidence, TUUNS To Gon; Tkiumphs by Kaitii over ii Eit Enemies; Is Comeoutud nv Goo's Promises in answer to Prayeu, and nv tkic ("oneusion oe her Enemies, .\ND so UltEAICS EOKTH INTO PkAISES OE G01)'3
Cll.'V.UACTER. 1. I am as wlien, Ac— It Is the same with me as with one sec-king Iruils alter the harvest, grapea
10.5,21) awaits you, and from whom. I am but a man, and so ye nia,y disregard me; but remember my message alter the vintage. "Then; is not a cluster " to he found : no " first-ripe fruit" (or earlj/ juj, note, Isaiah 28. 4) wuich " niy soul deslreth." [Mauker.I So I look in vain for any good men left (u. 2). a. (Psalm 12,1.) good man-the Hebrew expresses "one merciful and (jond In relation to man," rather than to God. 3. Tliat they may do evil with l>oth hands earnestly— ///., " Their haiuls are for evil that they may do It well" {i.e., cleverly and successfully). (U«
1m not mine, but God's. Hear the rod when It is come, and you feel its smuit. Hear what counsels, what cautions it speaks, appointed It,—(Jeremiali 47.7.) 10. Are there yet— notwitlislanding all my warnings. Is there to l)e no ond of acquiring treasures by wickedness? Jehovah is tipeaking (ti. 9). scant measure . , , abomlnnl>le— (Proverbs II. 1; Amos 8.5.) 11. Shall I count them pure—///., 'Shall I be pure with," &c. WUh the pure <Jod shown lliin-
The Church's C'jnfidenct in God, MICAH VII. He Comfortelh hey by Pionmeb. lon shall be put away frf)m thee, "the statutes that were not good" (Ezekiel 2(J. 'i55). [Cai,vin.| Psalm lll2. 1:^-18; Isaiah 9.4. 'Vlw Hebrew is against Havkkk'h trannlation, " the boundary of the city shall be far extended," so as to contain the people flocking into it from all nations (u. 12; Isaiah 49. 20; 54.2). I'i, In that day also— rather, an answer to the supposed question of Zion, When sliall my walls he built? "The day (of thy walls being built) i.s the day when there shall come to thee he (i. e., many) from A.ssyria," Ac. [LUDOVICUS DE DiEU.] The Assyrians (including the Babylonians) who spoil€!d thee shall come, and from the fortl Aed cities—ratlu-r, to suit the parallelism, " from Assyria even to Egyi>t." (Muizor ma,y be so translated.) So Assyria and Kgypt are contrasted in Isaiah 19.23. [Mauuer.] Calvin agrees with /iiu/lUh Version, "from all fortified cities." from the lortreiis even to the river-"from Et/ypt even to tlie river" Euphrates (answering In parallelism to " Assyria"). [MactKEK.J Cf. Isaiah 11.15,16; 19. 2:J-i5; 27.13; Hoseall. 11; Zechariah 10. 10. 13. However glorious the prospect of restoration, the Jews are not to forget the visitation on their " land" which is to intervene for the " fruit of (evil caused by) their doings" (cf. Proverbs 1. 31 ; Isaiah 3. 10, 11 ; Jeremiah 21. 14). 14r. Feed thy people—Prayer of the prophet, in the name of his people to God, which, as God fulfils believing prayer, is prophetical of what God would do. When God is about to deliver His people. He stirs up their friends to pray for them, feed—including the idea of both pastoral rule and care over His people (Margin, ch. fft-eat man. hf—emphatic repetition. As /or the great man, iw no scKUier lias expressed lus bad desire {III., the mischie/oiluxi iif hut soul), thnu the veuul judges are ready to «'resl the dfcisioii of the case according to his wish, so l.lk«y wrap It up—the Hebrew Is used of ir Uerlwining cords together. The "threefold cord is not qnickly brolieu" (EeiMeshistes 4. 12); liere the "prince," the "judge," and tlie * great Irian" are tlie three in guilty complicitj'. "They wrap it up," viz., tliey conspire to carry out the great man's desire at tlie sacrifice of justice. *• as a brier—or thorn; pricking with Injury all who come in coutiict with them (2 Samuel 23. C, 7; Isaiah 55. 13; Ezekiel 2. 6). tUc clay of »hy watclimcn—the day foretold ijy thy (true) prophets, as the tinieof " thy visitation" in wrath. [Gkotius.] Or, " the day of i\\y faUe prophets being punished ;" they are xpecially tlireatened as being not only blind tliemselves, l>ut leading others blindfold. [Calvim.] now—at tlie lime foretold, "at that time;" the prophet transporting himself into it. perplexity—(Isaiah 22. 5.) They shall not know whither to turn to. 5. Trust ye not 4u afrieml —Faith is kept nowhere: all to a man are treacherous (lereniiah 9. 2-C). When justice is perverted by the great, 'riith nowhere is safe. So, in gospel times of persecution, " a man's foes are they of his owu hou.sehold" (Matthew 10.
Sfi; Luke 12. ^i). gnldc—a counsellor [Calvin] able to help and advise (cf. Psalm 118.8,9; 146.3). The head of I/our familij, to whom all the members of the family would naturally repair in emergencies. Similarly the Hebrew is trmt Maled in Joshua 22. 11, and "chief friends" in Proverbs 16. 28. [Gbotius.] her that lletU In thy liosom—thy wife (Deuteronomy 13. 6). 6. son dishonoiir-
5. 4), regarded as a flock (Psalm 80. 1; 100. 3). Our calamity must be fatal to the nation, unless thou of thy unmerited grace, remembering thy covenant with " thine heritage' (Deuteronomy 4. 20; 7.6; 32. 9), shalt restore us. thy rod —llie shepherd's rod, wherewith he directs tlie flock (Psalm •2-3. 4). No longer the rod of punishment (ch. 6.9). which dwell solitarily in the wood, in . . . Carmel let tliy people who have been dwelling as it were in a solitude of woods (in tlie world, but not of it), scattered among various nations, dwell in Carmel, i. e., where there are fruit-beaiing lands and vineyards. [Calvin.] Poather, " which are about to dwell (i. e., that they may dwell) separate in the wood, in . . . Carmel" [Maurer], which are to be no longer mingled with the heathen, but are to dwell as a distinct people in their own land. Micah has here Bala;iia's prophecy in view (cf. ch.6. 5, where also Balaam rtli the father—the state of unnatural lawlessness in all relations of life is liere described which is to characterize the last times, before Messiah comes to punish the ungodly and save Israel (cf. Luke 21. 16; 2 Timothy 3. 1-3). 7. Therefore I will look unto the Lord—as if no one else w «>re before mine eyes. We must not only " look urilo the L(>rd," but also "wait for Him." Having no liope from man {v. 5, fi), Micah speaks In the name of Israel, who herein, taught by chastisement (u. 4) to feel her sin (v. 9), casts herself on the Lord as her only hope, in patient waiting (Lamentations 3. 26). She did so under the BabyIonian captivity siie shall do so again hereafter when the spii it of grace shall be poured on her (Zechariah 12.
10-13). 8. Rejoice not—at my fall, when I sit In darkness, the li Ord shall be a light—Israel reasons as her Divine representative, Messiah, reasoned by faith in His hour of darkness and desertion (Isaiah 50. 7, 8, 10). Israel addresses Babylon, her triumphant foe (or Edom), as a female : tlie type of her last and worst foes (Psalm 137.7,8). "Mine enemy," in Hebrew, is feminine, when I fall, I shnll arise—(Psalm 37. 2-1; Proverbs 21. 18.) 9. bear—patiently, the indignation of the liord—His punishment indicted on me (Vjiimentations 3. ."iO). The true penitent " accepts the punishment of his iniquity" (Leviticus 26. 41, 43); they who murmur against God, do not yet know their guilt (.Job 40.4,5). execute Jiidgment for me—against ray foe. God's people plead guilty before God; but, in respect to their hiin>an foes, they are innocent and undeserving of their foes' injuries, bring me forth to tlie light—to the temporal and spiritual redemption. 1 siiall behold his rigliteousuess—His gracious faithfulness to His promises (Psalm 103. 17). 10, shame shall cover lier —in seeing how utterly mistaken slie w.os in supposing that I was utterly ruined. Where Ib . . . thy God— (Psalm 42. 3, 10). If He be "thy God," as thou sajest, let Him come now and deliver thee. So as to Israel's representative, Messiah (Matthew 27. 43). mine eyes shall behold her—a just retribution in kind upon the foe who had said, " Let our eye look upon Zion." Zion shall behold her foe prostrate, not with the carnal Joy of revenge, but witli spiritual joy in God's vindicating Hie own righteousness (Isaiah 6<i. 24; Ilevelatiou 16.5-7). shall she be trodden »eown—herself, who had trodden down me. 11. thy walls is referred to). " Lo, the people shall dwell alone" (Numbers 2:^.9; cf. Deuteronomy 33. 28). To "feed in the wood in Carmel," is to feed in the rich pastures among Its woods. To "sleep in the woods," is the image of most perfect security (Ezekiel 34 . 25). So that tlie Jews' security, a.t well as their distinct nationality, is here foretold. Also Jeremiali 49. 31. Bashan—famed for its cattle (Psalm 22. 12Amos 4.1). Parallel to this passage is Jeremiah 50. 19. Basliaii and Gilead, east of Jordan, were chosen by Reuben, Gad, and half Maiiasseli, as abounding in pastures suited for their many cattle (Numbers 32. ; Deuteronomy
3. 12-17). 15. tliy . . . him—both referring to Israel. So in 11. 19 the person is changed from the first to the third, "us . . . our . . . their." Jehovah here answers Micah's praj'er in v. 14, assuring him, that as He delivered His people from Egypt by miraculous power, so He would again "show" it in tlieir behalf (Jeremiah 16. 14, 15). 16. shall see—the "marvellous things" (v. 15; Isaiah 26. 11). confounded at all tlieir might—having so suddenly proved unavailing: that might wherewith they had thought that there Is nothing which they could not ef Tect against God's people, lay . . . hand upon . . . mouth —the gesture of silence (Job 21. 5; 40. 4; Psalm 107. 42; Isaiah 52. 15). They shall be struck dumb at Israel's marvellous deliverance, and no longer boast that God's people is destroyed, ears . . . deaf—they shall stand astounded so as not to hear what shall he said. [Gkotius.] Once tliey had eagerly drunk in all rumours as so many messages of victories; but then they sliali be afraid of hearing them, because they continually fear new disas-. . be built-under Cyrus, after the seventy years' captivity; and again, hereafter, when the Jews shall be re9tored (Amos 9. 11; Zechariah 12. 6). shall the decree be ters, when they see the God of Israel to be so po'A'erful. [Calvin.] They shall close their ears .so as not to be compelled to hear of Israel's successes. 17. lick tb-j dust—lu roi' removed—riz., thy tyrannical decree or rule of Baby-
Jntrodudion. NAHUM. Introduction averse from wrath. 19. turn again-to us, from having been turned away from us. subdue our iiilqnltlrs.—{tf., tread under foot, as being hostile and deadly to us. Without subjugation of our bad propensities, even pardon could not give us peace. When God takes away the guilt of sin that it may not condemn us, He takes away also the power of sin that it may not rule us. cast . . . Into . . . depths of the sea—never to rise again to view, buried out of sight in eternal oblivion : not merely at the shore side, where they may rise again, our . . . their— change of person. Micah in the first case identifying himself and his sins with his people and their sins; in the second, speaking of them and their sins. HO. perform the truth —the faithful promise, to Jacob . . . Abraham— thou Shalt make good to their posterity the promise made to the patriarchs. God's promises are called " mercy," because they flow slowly from grace; "truth," because they will be surely performed (Luke 1.72, 73; 1 Thessalonians 5. 24). sworn unto our fathers—(Psalm 105. 9. 10.) The promise to Abraham is in Genesis 12. 2; to Isaac, in Genesis 26.24 abject prostration as suppliants (Psalm 72. 9: cf. Isaiah 49.
23; 65. 25). move out of tlieir holes—as reptiles from ttieir holes, they shall come forth from their hiding-places, or fortresses (Psalm 18. 45), to give themselves up to the conquerors. More lit., " they shall tremble from," i. e., tremblingly come forth from their coverts, like worms reptiles or o-awlers (Deuteronomy 32. 24). tliey shall be afraid of the L.ord—or, they shall in fear turn with haste to the Bord. Thus the antithesis is brought out. They shall tremble forth frorn their holes: they shall in trepidation turn to the Lord for salvation (cf. iVote, Hosea 3. 5, and Jeremiah 33. 9). fear because of thee—shall fear thee, Jenovah [and so fear Israel as under thy guardianship]. There is a change here from speaking of God to speaking to God. [Maurer.] Or rather, " shall fear thee, Israel." [Henderson.] 18. Grateful at such unlooked-for grace being promised to Israel, Mieah breaks forth into praises of Jehovah, passeth by the transgression—not conniving at it, but forgiving it; leaving it unpunished, as a traveller passes by what he chooses not to look into (Proverbs 19.11). Contrast Amos 7.8, and "mark iniquities," Psalm 130. 3. the remnant—who shall be permitted to survive the previous judgment: the elect remnant of grace (ch. 4. 7 ; 5. 3, 7, 8). retaineth not . . . anger—(Psalm to Jacob, in Genesis 28. 13. This unchangeable promise implied an engagement that the seed of the patriarchs should never perish, and should be restored to their Inheritance as often as they turned wholly to God (Deuteronomy 30. 1, 2).
103. 9.) dellghteth in mercy—God's forgiving is founded on His nature, which delights in loving-kindness, and is NAHUM. INTKODUCTION.
Nahum means consolation and vengeance; symbolizing the "consolation" in the book for God's people, aod the "vengeance" coming on their enemies. In the first chapter the two themes alternate; but as the prophet advances, vengeance on the capital of the Assyrian foe is the predominant topic. He is called the ElkoshUe (cli. 1. 1), from Elkosh, or Elkesi, a village of Galilee, pointed out to Jerome (Pi-eface in Nahum) as a place of note among the Jews, having traces of ancient buildings. The name Capernaum, i. e., "village of Nalium," seems to take its name from Nahum having resided in it, though born in Elkosli in the neighbourhood. There is another Elkosh oast of the Tigris, and north of Mosul, believed by Jewish pilgrims to be the birtli-place and burial-place of the prophet. l?ut tlie book of Nahum in its allusions shows a particularity of acquaintance with Palestine (ch. 1. 4), and only a more general knowledge as to Nineveh (ch. 2. 4-6; 3. 2, 3). His graphic description of Sennacherib and his army (ch. 1.9-12) makes It not unlikely, that he was In or near Jerusalem at the time : hence the number of phrases corresponding to those of Isaiah (cf. ch. 1. 8, 9, with Isaiah 8. 8; 10. 23; ch. 2. 10, with Isaiah 24. 1, and 21. 3; ch. 1. 15, with Isaiah 52. 7). The prophecy in ch. 1. 14 probably refers to the murder of Sennacherib twenty years after his return from Palestine (Isaiah ;?7. 38). Tlie date of his prophecies, thus, seems to be about the former years of Hezeklah. So Jerome tliinks. He plainly writes whilst the Assyrian power was yet unbroken (ch. 1. 12 ; 2. 11-13; 15-17). The correspondence between the sentiments of Nahum and those of Isaiah and Hezekiah, as recorded in 2 Kings and Isaiah, proves the likelihood of Nahum's prophecies belonging to tiie time when Sennacherib was demanding the surrender of Jerusalem, and had not yet raised tlie siege (cf. ch. 1. 3, Ac, with 2 Kings 19. 14, 15; ch. 1. 7, with 2 Kings 18. 22; 19. 19, 31 ; 2 Clironicles 32. 7, 8; ch. 1. 9, 11, with 2 Kings 19. 22, 27. 28; ch. 1.
14, Willi 2 Kings 19. 6, 7; ch. 1. 15, and 2. 1, 2, wilti 2 Kings 19. 32, ;«; ch. 2. 13, with 2 Kings 19. 22, 23). The historical data
In the book itself are the humiliation of Israel and Judali by Assyria (ch. 2. 2); tlie invasion of Judah (ch. 1. 9, 11); and the conquest of No-ammon, or Thebes, in Upper Egypt (cli. 3. 8-10). Tiglatli-piieser and Slialmaneser had carried away Israel. The Jews were harassed by the Syrians, and impoverished by Ahaz' payments to TIglath-plleser (2
Chronicles 28. ; Isaiah 7. 9). Sargon, Slialmane.ser'8 successor, after the reduction of Pluenieia by the latter, fearing lest Egypt should Join Palestine against him, undertook an expedition to Africa (Isaiah '20.), and took Thebes; the latter fact we know only from Nahum, but the success of the expedition in general Is corroborated In Isaiah 20.
Sennacherib, Sargon's successor, made tlie last Assyrian attempt against Juilea, ending in thi> destruction of his army, in tiie fourteenth year of Hezeklah (7I.i-710 it. c). As Nahum refers to tills In part proplietlcnlly, in part as matter of history (cii. 1. 9-13; 2. 13), he must have lived about b. o. 720-714, that Is, almost 1(X) yeai-s before the event foretold, viz., the overthrow of Nineveh by the Joint forces of Cyaxares and Nabopolassar In the reign of Chynll-
Bdanus, B. c. 625, or else 603.
The propliecy Is remarkable for Its unity of aim. Nahum's object was to Inspire his countrymen, the Jews, with tlie assurance that, liowever alarming their position migiit seem, exposed to the attacks of the mighty Assyrian, who had already carried away the ten tribes, yet tliat not only sliould the Assyrian (Sennacherib) full in his attack on Jernsalem, but Nineveh Ills own capital bo taken and ills emi>ire overthrown; and this, not by an arbitrary oxerclso of Jehovah's power, )nit for the Inlqultlesof the city and ils people.
His position In the canon Is seventh of the minor prophets In both the Hebrew and Greek aniiement, He is ievciilli in point of date.
His st yle is char, elegant, and forcible. Its most striking cliaracterlstlc Is the power of representing several phase*
Of an Idea In the briefest Bentences, as la the majestic Uescrlpllou of 0<hI In the comuieucement, the oouquuKi ui
The Goodness of God to His People, NAHUM L and His Severity to His Enemies.
Nineveh, ami the destruction of No-ammon. [Eichorx.] De Wette calls attention to his variety of manner In prehBUting ideas, as inarliing great poetic talent. "Here there is sometiiing sonorous in his language, there sometliin murmuring; with both tliere alternates somewhat that is soft, delicate, and melting, as the sulyect demands."
'ing two alleged Assyrian words (ch. 3. 17), English Version "crowned," or princes, and English Vernon, "captains," or satraps (used by Jeremiah 51. 27), the language Is pure. These two, doubtless, came to be known in Judca from t»,e intercourse with Assyria in the eighth and seventh centuries b. c. attack of Sennacherib (r. 7), and to announce the doom of Nineveh, the capital of the Assyrian foe (.v. 8). Tlie contrast of v. 7 and 8 heightens the force, he knoweth recognizes as his own (Hosea 13. 5; Amos 3. 2); and so, cares for and guards (Psalm 1. 6 ; 2 Timothy 2. 19). 8. with an overrunning flood — i.e.. With irresistible might whicii ooerruiu every hai rier like a flood. Tiiis image is often applied to overwliehniiig armies of invaders. Also of calamity in general (Psalm 32. 6: 42. 7; 90. 5). Tliere Is, perliaps, a special allusion to tlie mode of Nineveh's capture by tlie Medo-Baliylonian army, iiz., througli a Jlood in the river wiiich broke down the wall twenty furlongs (see Note, ch.2. 6; Isaiali 8.8; Daniel 9. 26; 11.10, 22.40). end of the place tliereof— Nineveli is personified as a queen; and "her place" of residence (tlie Hebrew lot " thereof" is feminine) is tfte city itself (ch. 2. 8). [Maureu.J Or, He shall so utterly destroy Nineveh that CHAPTER I.
Ver. 1-15. Jehovah's Attributes as a Jealous Judge OF Sin, > ET Merciful to His Trusting People, should Inspire them with Confidence. He will not allow THE Assyrians again to assail them, but will Destroy THE Foe. 1. burden of Nineveh—The prophetic doom of Nineveh. Nahum prophesied against ttiat city
150 years after Jonah. 3. Jealous—in this there is sternness, yet tender afifection. We are Jealous only of those we love: a husband, of a wife; a king, of his subjects' loyalty. God is jealous of men, because He loves them. God will not bear a rival in His claims on them. His burning jealousy for his own wounded honour and their love, as much as His justice, accounts for all his fearful judgments: the flood, the destruction of Jerusalem, that of Nineveh. His Jealousy will not admit of His friends being oppressed, and their enemies flourishing (cf. Exodus 20. 5; 1 Corinthians 16. 22 ; 2 Corinthians 11. 2). Burnits place cannot be found ; ch. 3. 17 confirms this (cf. Psalm 37.36; Daniel 2. 35; Revehitlon 12. 8 and 20.11). darkness—llie severest calaniities. 9. \VI»at do ye Imagine against the Lord 1—Abrupt address to the Assyrians. How mad is your att<?mpt, O Assyrians, to resist so powerful a God ! Wiiat can ye do against sucli an adver.sary, successful tliougli ye liave been against all other adversaries? Ye imagine ye have to do merely witti mortals and with a weak people, and that so you will gain an easy victory ; but you have to encounter God, the protector of His people. Parallel to Isaiah 37. 2.3-29 ; cf. Psalm ing zeal enters into the Idea in "Jealous" here (cf. Numbers
25. 11, 13; 1 KingiJ 19. 10). the Lord revengeth . . . Lord revengeth—the repetition of the iBCommunicable name Jehovah, and of His revenging, gives an awful solemnity to the introduction, furious lit., a master of Jury, So a master of the tongue, i. e., eloquent. " One wlio, if He pleases, can most readily give effect to His fury." [Gro-
Tiu.s.] Nahum has in view the provocation to fury given to God by the Assyrians, after having carried away the ten tribes, now proceeding to Invade Judea under Heze-
1. 1. he will make an utter end—tile utter overthrow of Sennacherib's host, soon about to take place, is an earnest of the " utter end" of Nineveh itself, aflliction shall not rise up the second time—Judali's " affliction" caused by the invasion shall never rise again. So v. 12. But Calvin takes the " affliction" to be that of Assyria: "There will be no need of His inflicting on you a second liiow: He will make an utter end of you once for all" (1 Samuel .3. 12; 26. 8 ; 2 Samuel 20. 10). If so, this verse, in contrast to kiali. reserveth wrath for his enemies rcsei-ves it against his own appointed time (2 Peter 2. 9). After long waiting for their repentance in vain, at length punishing them. A wrong estimate of Jehovah Is formed from His suspending punishment: It is not that He is insensible or dilatory, but He reserves wrath for His own fit time. In the case of the penitent He does not reserve or retain His anger (Psalm 103.9; Jeremiah 3.5,12; Micah 7.18). 3. slow to anger, and great In power—t. e., but great in power, so as to be able in a moment. If He pleases, to destroy tlie wielied. His long-sul Tering is not from want of power to punish (Exodus 3-1. 6, 7). not at all acquit— V. 12, will express. Affliction shall visit the Assyrian no more, in a sense very diflferent from that in which God will afflict Judah no more. In the Assyrian's case, because the blow will be fatally final ; the latter, because God will make lasting blessedness in Judali's case succeed to temporary chastisement. But it seems simpler to refer "affliction" here, as in t;. 12, to Judali; indeed destruction, rather than affliction, applies to the Assyrian. 10. wliile they are folden togetlier as thorns lit., " to the same degree as thorns" (cf. Margin, 1 Chronicles 4. 27). As thorns so folded together and entangled that they cannot be without trouble loosed asunder, are tlirown by the husbandmen all in a mass into the fire, so the Assyrians shall all be given together to destruction. Cf. 2 Samuel will not acquitting acquit, or treat as innocent. Lord hath his way iu the whirlwind—From this to v. 5, inclusive.
Is a description of His power exhibited in the phenomena of nature, especially when He is wroth. His vengeance shall sweepaway the Assyrian foe like a whirlwind (Proverbs 10. 25). clouds are the dust of his feet—large as they are. He treads on them, as a man would on the small dust; He is Lord of the clouds, and uses them as he pleases. 4. rebuketh the sea—as Jesus did (Matthew 8. 26), proving Himself God (cf. Isaiah 50. 2). Bashan langnisheth through drought; ordinarily it was a region famed for its rich pasturage (cf. Joel 1. 10). flower of Lebanon its bloom; all that blooms so luxuriantly on Lebanon (Hosea
23. 6, 7, where also " thorns" are the image of the wicked. As this image represents the speediness of their destruction in a mass, so that of "drunkards," their rusiiing as it were o/ their own accord into it; for drunkards fall down without any one pushing them. [Kimchi.] Calvin explains. Although ye be dangerous to lo'i.ch as thorns (i. c, full of rage and violence), yet tlie Lord can easily consume you. But "although" will hardly apply to tlie next clause. English Version and Kimchi, therefore, are to be preferred. Ttie comparison to drunkards is appropriate. For drunkards, though exulting and bold, are weak and easily thrown down by even a finger touching them. So the insolent self-confidence of tlie Assyrians shall precipitate tlieir overthrow Ijy God. The Hebrew is "soaked," or "drunken as with their own wine." Their drunken revelries are perliaps alluded to, during which the foe (according to DiODORU.s Siculus, 2.) brolje into their city, and Sardanapalus burned his palacetiiough the mala
14. 7). As Bashan was famed for its pastures, Carmel for its corn-fields and vineyards, so Lebanon for its forests (Isaiali
33.9). There is nothing in the world so blooming that God cannot change it when He is wroth. 5. earth is burned— so GuoTius. Rather, "lifts itself," i.e., heaveth[MAVKER]: as the Hebrew is translated in Psalm 89.9; Hosea 13. 1; cf. Margin, 2 Samuel 5. 21. 6. fury is poured out lilte lirelike tlie licjuid fire poured outof volcanoes in ail directions (see Jereiniul) 7. 20). rocks are thrown down—or, "are bur t asunder;" the usual effect of volcanic fire (Jeremiah 51. 2.'), M). As Hanniiial burst asunder tlie Alpine rocks by fire to matte a pivssage for his army. [Gp.otius.] 7. Here Nalium enters on his special subject, for which the previous verses have prepared the way, viz., to assure his pi.'ople of safely in Jehovah under the impending
OocCs Severity against His Enemies, NAHUM 11. His Armies a</ainst Nineven, CHAPTER II. ttnd ultimate destruction of Nineveh referred to by Tahum was long subsequent to that under Sardanapalus. il. The cause of Nineveh's overthrow; Sennacherib's piois against Judah. out of tliee—O Nineveli. From thyself shall arise the source of thy own ruin. Thou Shalt have only thyself to blame for it. Imngliictli evil —Sennacherib carried out the imaginations of his coun-
Ver. 1-13. The Advance of the Desthoying FoRCSii AGA INST Nineveh, after it was used as God'.s rod for A TIME TO Chastise His People : The Capture of that Lion's dwelling, according to the sure Word of Jehovah. 1. He that daslieth In plece»—God's " battleaxe," wherewith He "breaks in pieces" His enemies. Jeremiah 51. 20 applies the same Ilebreiv term to NebuclKadnezzar (cf. Proverbs 25. 18; Jeremiah 50. 2:!, " the hammer of the whole earth"). Here the MedoBabylonian army under Cyaxares and Nabopolassar, tliat destroyed Nineveh, is prophetically meant, before thy face—before Nineveh. Openly, so that the work of God may be manitrymen {v. 9) against the Lord and His people (2 Kings 19.
'22,23). « ^ic Ketl counseliloilit., "a counsellor of Belial." Belial means v)ilhout profit, worthless, and so bad (1 Samuel 2'). '25; 2 Corinthians 6.15). 13-14. The same truths repeated as In ti. 9-11, Jehovah here being the speaker, lie addresses Judah, prophesying good to it, and evil to the Assyrian. TKough tliey be quiet—i. c, without fear, and tranquilly secure. So Chaldee aud Calvin. Or, entire, complete; "Though their power be fest, watch the way—by which the foe will attack, so as to be ready to meet him. Ironical advice; equivalent to a prophecy, T'.iou Shalt have need to use all possible means of de'ence; but nse what thou wilt, all will be in vain. :anke thy loins strong—the loins are the seat of strcngtl) ; to gird them up is to prepare all one's strength for conflict (Job 40. 7). Also gird on thy swonl (2 Samuel utilii okcn [Maurer], and though they be so many, yet even so they shall be cut down" (lit., shorn ; as hair shaved off closely by a razor, Isaiah 7. 20. As the Assyrian was a razor shaving others, so sliall he be shaven himself. Retribution in kind). In the height of their pride and power, they sliall be clean cut off. The same i/etreic stands for "likewise" and "yet thus." So many as they are, so many shall they perish, wlieu lie gUall pass tUrougIt
20. s ; 2 Kings 4. 29). 3. For tlie Lord liatU turned away tlie excellency of Jacob— j.e.. The time for Nineveh's overtlirow is ripe, because Jacob (Judah) and Israel (the ten tril)es) have been sufficiently chastised. The Assyrian rod of chastisement having done its work, is to be thrown into the fire. If God chastised Jacob and Israel with all their "excellency" (Jerusalem and the temple, which was their pi-e-eminent excellency above all nations in God's eyes, Psalm 47. 4; 87. 2; Ezekiel 24. 21; Note, Amos 6. 8), how much more will He punish fatally Nineveh, an alien to Him, and idolatrous 7 Maurer, not so well, translates, "restores," or "will restore the excellency of Jacob," &c. emplicrs— the Assyrian spoilers, have emptied them out—have spoiled the Israelites and Jews (Hosea 10. 1). or, "and he shall pass away," ti/z., "the wicked counsellor" (v. 11), Sennacherib. The change of number to the singular distinguishes him from his host. They shall be cut down, he shall pass away home (2 Kings 19. 35, 3(i). [HkndSkson.] English Veision is better, " they shall l)e cut down, idien He (Jehovah) shall pass through," destroying by one sti'Oke the Assyrian host. This gives the reason why they with all their numbers and power are to he so utterly cut otT. Cf. "pass through," i. e., in destroying power (E/.ekiel 12. 12, 23; Isaiah 8. 8; Daniel 11.
10). TUon,gU I have afflicted tlice-Judah, " I will afflict thee no more" (Isaiah 40. 1, 2; 52. 1, 2). The contrast is between " they," the Assyrians, and "thee," Judah. Tlieir punishment is fatal and final. Judah's was temporary and corrective. 13. will I break liis yoke—the Assyrian's yoke, viz., tlie tribute imposed by Sennacherib on Hezekiah (2 Kings 18. H). from off thee—O Judah (Isaiah 10.
Cf. Psalm 80. 8-16, on "vine branches," as applied to Israel. 3. his mighty men—the Medo-Babylonian general's 7nighty nie)i !ittiwk.\Bg Nineveh, made red—the ancients dyed their bull's-hide shields red, partly to strike terror into t.he enemy, chiefly lest the blood from wounds which they might receive should be perceived and give confidence to him. [Calvin.] G. V. Smith conjectures that the reference is to the red reflection of the sun's rays from shields of bronze or copper, such as are found among the Assyrian remains. In scarlet—or crimson military tunics
27). li. tliat wo more of tliy name be gown—that no more of thy seed, bearing thy name, as kings of Nineveh, be propagated; that thy dynasty become extinct, viz., on Ihe destruction of Nineveh here foretold. "Thee" means Ihe king of Assyria, will I cut off. . . graven image—the Medes under Cyaxares, the joint destroyers of Nineveh with the Babylonians, hated Idolatry, and would delight in destroying its idols. As the Assyrians had treated the gods of other nations, so their own should be treated (2 Kings 19. 18). The Assyrian palaces partook of a sacred cliaracter [La yard]; so that "house of thy gods" 7nay refer to the palace. At Khorsabad there is remaining a representation of a man cutting an idol to pieces. I will laaUe thy grave—rather, "I will make it (cf. Matthew 27. 28). Xenophon mentions that the Medes were fond of this colour. The Lydians and Tyrians extracted the dye from a particular worm, chariots . . . with flaming torches — i.e., the cliariots shall be like flaming torches, their wheels in lightning-like rapidity of rotation flashing light and striking sparks from the stones over which they pass (cf. Isaiah 5. 28). English Version supposes a transposition of the Hebrew letters. It is better to translate the Hebrew as it is, "the chariots (shall be furnished) with fire-flashing scythes" {HI., with the fire, or glitter, of ironweapons). Iron scythes were fixed at right angles to the axles and turned down, or parallel to it, inserted into the felly of the wheel. The Medes, perhaps, had such chariots, though no traces of them are found In Assyrian remains. On account of the latter fact, it may be Ijelter to translate, "the chariots (shall come) with the (viz., "the house of tliy gods,' i.e., Nisroch) thy grave" (2 Kings 19.37; Isaiah 37. 38). Thus, by Sennacherib's being slain in it, Nisroch's house should be defiled. Neither thy gods, nor thy temple, shall save thee; but the latter Bhall be thy sepulchre, tliou art vile—or, thou art lighter than due weiglit (Daniel 5. 27; cf. Job 31. 6). [Maukeu.] 15. Tiiis verse is joined in the Hebrew text to ch. 2. It is nearly the same as Isaiah 52. 7, referring to the similar deliverance from Babylon, lilm that bringetli good tidings-announcing the overthrow of Sennacherib and ileliverance of Jerusalem. The "mountains" are those round Jerusalem, on which Sennacherib's host had so lately encamped, preventing Judah from keeping her "feasts," but on wliich messengers now speed to Jerusalem, publisliing his overthrow with a loud voice where lately they durst not have opened their mouths. A type of the far more glorious spiritual deliverance of God's people from Satan by Messiah, heralded by ministers of f>\\lleT of steel weapons." [MAtJRER and G. V. Smith.] In tile dny of his preparation — Jehovah's (Isaiah 13. 3). Or, " Medo-Babylonian commander's day of preparation for the attack" (v. 1). "He" confirms this, and " his" in this verse, tlie flr trees—their fir-tree lances, terribly shaken —branded so as to strike terror. Or, "shall be tremulous
Willi being brandished." [Maurer.] 4. rage—are driven in furious haste (Jeremiah 46. 9). jiistle one against another—run to and fro. [Maurer.] in the broad way —(2 Chronicles 32. 6.) Large open spaces in the suburbs of Nineveh, tliey shall seem like torclies — lit., "tljelr (feminine in Hebrew) appearance" (is): ciz., the appearance of the broad places is like tliat of torclies, through the numbers of chariots in them flasliing in tlie sun (Margin, Proverbs 8. 26). run like the liglitnings — with rapid violence (Matthew 24. 27; Luke 10. 18). 5. Tlie Assyrian preparations for defence. He—the Assyrian king. BhoH tlie gospel (Romans 10. 15). perform thy vows—which thou didst promise if God would deliver thee from the Assyrian. tl»e wicked Belial; the same as the "counsellor of Belial" (Margin, ch. 1. 11), viz., Sennadierlb
Gods Armies ayainsl Nineveh. XAIIUM III. Her Miseiable Bum, leconnt Ills wortlileg—(Ch. 3. 18.) Review, or coutit over in as here foretold, were " taken for spoil" i)efore the palaces were set on fire, glory out of all tiie pleasant furniture—or, " there is abundance of precious vessels of every kind." [Maurer.] 10. Lit., emptiness, and emptiedness, and devastation. The accumulation of substantives without a verb (as in ch. 3. 2), the two first of the liiree being derivatives of the same root, and like in sound, and the numl)er of syllables in them increasing in a kind of climax, intensify the gloomy effectiveness of the e.xpression. Hebrew, JBukah, Mebukah, MebiiUaknh (cf. Isaiah his mind, his nobles, choosiug out the bravest to hasten to the wiiUs and repel the attack. But in vain; lor "they shall stumble iu their advance" through fear and hnviy. the defence shall be prepared—rather, the covtn Hng niuehine used by besiegers to protect themselves in advancing to the wall. Such sudden transitions, as here I'roni the besieged to the besiegers, are frequent (cf. Ezekiel i. 2). [Marker.] Oi\ wrnX by the besieged Assyrians. [Calvin.] 6. Tlie gaU-s of tlie rivers . . . opened—The river wall on the Tigris (the westdefeuce of Nineveh) was 4,530 yards long. On the north, south, and east sides, there were large moats, capable of being easily filled with water from riie Khosrn. Traces of dams ("gates," or sluices) for regu-
24. 1, 3, 4 ; Zephaniah 1. 15). faces of all f;«f Iter blackness {JS'ote, Joel 2. 6.) Calvin translates, " witlidraw ilU., gather up) their glow," or flush, i. e., grow pale. This is probably the better rendering. So Maurer. 11. dwelling of . . . lions—Nineveh, the seat of empire of ihe lapaciousaiid destructive warrioisof various ranks, typified by the " lions," " young lions," " old lion" (or lioness [Maurer];, "the lion's whelp." The image is peculiarly appropriate, as lions of every form, wi'igcd, and .some'Jnies with tlie head of a man, are frequent in the Assyiiaii sepulchres. It was as full of spoils of all nations as a lion's deu is of remains of its prey. Tlie question, "Where," itc, implies that Jehovah "would make an utter end of t/te place," so that its very site could not Ixj found (ch. 1. 8). It is a question expressing wontler, so iucrediljle did It then seem. 13. prey . . . ravin—ditferent kinds of prey. Cf. Isaiah 3.1, "the stay and the stafl," &e. 13. burn ... in tlie smoke — or (so as to pass) "into smoke," i.e., entirely [Maurek] (Psalm 37. 20; 46. 9). Calvin, like English Version, explains, As soon as the flame catches, and the lire smokes, by the mere smoke liiliiig the supply are still visible, so that the whole city could be surrounded with a water barrier (v. 8). Besides, on the east, the wenkest side, it was further protected by a lofty double rampart with a moat 200 feet wide between its two parts, cut in tlie rocky ground. The moats or canals, flooded by the Ninevites before the siege to repel the foe, were maile a dry bed to march into the city, by the foe turning the waters into a dilferent channel: as Cyrus did in the siege of Babylon. [Mauker.] In the earlier capture of Nineveh by Arbaces the Mede, and Belesis the Babylonian, DioDORtJS SiCULUS, I. 2. 80, stales that there was an old prophecy that it sliould not be taken till the river became its enemy; so in the third year of iiie siege, the river by a flood broke down the walls twenty furlongs, and the king thereupon burnt himself and his i>alace and all his concubines and wealth togetlier, and the enemy entered by the breach in the wall. Fire and water were doubtless the means of the second destruction liere fore-
I will burn her chariots, cut off thy prey from tlio earth—thou shall no more carry ort prey from the nations of the earth, tite voice of thy messengers . . . no more told, as of the first, dissolved—by the iiiunda Lion. [HenDEKaON.] Or, those in the palace sliall melt witli fear, viz., the king and his nobles. [GiiOTius.] 7. Huaixab — tlie name of the queen of Nineveh, from a Hebrew root implying that siie stood 6^/ the king (Psalm io. 9). [Vatab-. . . heartl—no more shall thyemissariesbeiieard throughout thy provinces conveying thy king's commands, and exacting tribute of subject nations.
1.US.] Kather, Nineveh personified as a queen. .She who had long stood in tlie most supreme prosperity. Similarly C'ALVin. JlAUKER makes it not a proper name, and trans-
CHAPTEE III.
Ver. 1-19. Repetition of Nineveh's Doom, with new features; the cause is, her Tyranny, Rapine, and Cruelty: No-ammon"s Fortifications did not Savk her, it is vain, therefore, for Nineveh to think HER Defences will secure" her against God's sentence. 1. the bloodv city I—lit., city of blood, viz., shed by Nineveh; just s* now her own blood is to be shed, robbery—violence. (Mauker.] Extortion. [Grotius.] tlie prey dcparteth not—Nineveh never ceases to live by rapine. Or, the Hebrew verb is transitive, " she (Nineveh) does not make the prey depart:" she ceases not to plunder. 2. The reader is transported into the midst of the fight (cf. Jeremiah 47. 3). The "noise of the whips" urging on tlie horses (in tlie chariots) is heard, and of " the rattling of the wheels" of war-chariots, and the "horses" are seen "prancing," and the "chariots jumping,'' &c. 3. iiorseman—distinct from "the horses" (in the chariots, lates, " It is established," or "determined" (cf. Genesis Jl.
32). English Version is more supported by the parallelism, led awiiy captive— the Hebrew requires rather, "she is laid bare." brought forth from the female apartments where Bastera women remained secluded, and is stripped of her ornamental attire. Cf. Is.alah 47. 2. 3, where the Bame image of a female with face and legs exposed is used of a city captive and dismantled (cf. ch. 3. 5). [Maurek.] brouglit up—her people shall be made to go up to Baby-
Ion. Cf. the use of "go up" for moving from a place, Jeremiah 21. 2. lier maids . . . as , . , doves—as Nineveh is compared to a queen dethroned and dishonoured, so she has here assigned to her in the image handmaids attending her with dove-like plaints {iHSiiah 38. 14; 59. 11. The image implies helplessness and grief suppre-ised, but at times breaking oiUi. The minor cities and dependencies of Nineveh may be meant, or her captive women. [Jerome.] Grotius and Maurer translate, for "lead her," "wioait, ' or "sigh." tabering—beating on their breasts as on a tambourine. 8. But—rather, " Though." [G. V. Smith.] of old—rather, "from the days that she hath been:" from the earliest period of her existence. Alluding to Nineveh's antiquity (Genesis 10. 11). "Though Nineveh has been of old defeuded by water surrounding her, yet her Inhabitants shall flee away." Grotius, less probably (cf. ch. 3. 8-12), interprets, the " waters" of her numerouspopulation (Isaiah f. 2). lifteth up—denoting readiness for fight. [Ewalb.| Gesenius translates, "lifteth up {lit., makes to ascend) his horse." Similarly Maurer, "makes his horse to rise up on his hind feet." Vulgate translates, "ascending," i.e., making his horse to advance up to the assault. This last is perhaps better than English Vo'sion. tlie briglit sword and the glittering spear lit., "the glitter of the sword and the flash of the spear!" This, as well as the translation, "the horseman advancing up," more graphically presents the battle-scene to the eye. they stumble upon their corpses—the iliecZo-i?a62/io«tan enemy stumble upon the Assyrian corpses. 4. Because of the multitiede of the whoredoms—this assigns the reason for Nineveh's destruction, whoredoms of the well-favoured harlot —As Assyria was not a worshipper of the true God, "wlioredoms" cannot mean, as in the case of Israel, apostasy to the worship of false gods; but, her harlot-like
8. 7; Jeremiah 51. 13; Revelation 17. 15). Stand, stand, shall they cry—i.e., the few patriotic citizens shall cry to lhelryk''.i;ij7 countrymen ; " but none looketh back," much less stops in flight, so panic-stricken are they. 9. silver. . . gold—the conquerors are summoned to plunder the city. Nineveh's riches arose from the annual tribute paid by so many subject states, as well as from lis extensive merchandise (ch. 3. 16; Ezekiel 27.23, 24). store—accuinu» lated by the pluiiderof subject nations. It Is remarkable, that whilst small articles of value (bronze inlaid with artifices whereby she allured neighbouring states so as to sutjject them to herself. As the unwary ureallured by the "well-favoured harlot's" looks, so Israel, Judah (e. g„ under Ahaz, who, calling to his aid Tlglath-pileser, WM ({Old, gems, seals, and alabaster vases) are found in the ruiusof Niueveii, there is uoue of gold and silver. These.
77ie Repetition of NAHUM III. Nineveh's Doom. made tributary by him, 2 Kings 10.7-10), and oilier nations, were (einpted by tlie plausible professions of Assyria, and by the lure of commerce (Revelation 18. 2, 3), to trust her. wlU'Iicrafts—(Isaiah 47. 9, 12.) Alluding to the love incantations wliereby harlots tried to dement and ensnare youths; answering to the subtle machinations whereby Assyria attracted nations to her. sclletli—deprives of their liberty; as slaves used to be sold: and in other property also sale was a usual mode of transfer. Maurer understands it of depriving nations of their freedom, and literally selling them as slaves to distant peoples (Joel 3. 2, drink of the cup of Jehovah's wrath (Isaiah 51. 17,21; Jeremiah 25. 15). hid-covered out of slglit: a prediction remarkably verified in the state in which the ruins of Nineveh have been found. [G. V. Smith.] But as "hid" precedes "seek strength," &c., it rather relers to Nineveh's state when attacked by her foe: "Thou who now so vauntest thyself, shalt be compelled to seek a hidingplace from the foe" [Calvin]; or, shalt be neglected and slighted by all. [Maukek.] seek strength l>ecause of the enemy—thou too, like Thebes (v. 9), shall have recourse to other nations for lielp against thy MedoBabylonian enemy, la. tliy strongholds—on the borders of Assyria, protecting the approaches to Nineveh: "the gates of thy land " (v. 13). tig trees with the first ripe figs—expressing the rapidity and ease of the capture of Nineveh (cf. Isaiah 28. 4; Revelation 6. 13). 13. thy people—thy soldiers, women — unable to figlit for thee (Isaiah 19.16; Jeremiah 50. 37 ; 51.30). gates of t hy land— 3, 6-8). But elsewhere there is no evidence that the Assyrians did this, families—peoples. 5. I -will discover thy skirts upon thy face—t. e., discover thy nakedness by throwing up thy skirts upon th;/ face (the greatest possible Insult), pulling them upas high as thy head (Jeremiah i:!.
22; Ezekiel 16. 37-41). I will treat thee not as a matron, but as a harlot whose shame is exposed ; her gaudy tinery being lifted up off her (Isaiah 47. 2, 3). So Nineveh shall be stripped of all her glory and defences on which she prides herself. 6. east abominable tilth upon thee—as infamous harlots used to be treated, gazing-stock—exposed to public ignominy as a warning to others (Ezekiel tlie fortified passes or entrances to the region of Nineveh (cf. Jeremiah 15. 7). North-east of Nineveh there were hills affording a natural barrier against an invader ; the guarded passes through these are probably "the gates of the land" meant.- fire shall devour thy bars—the " bars " of the fortresses at the passes into Assyria. So in Assyrian remains the Assyrians tliemselves are represented as setting fire to the gates of a city [Bonomi, Ni/i. pp. 194, 197]. 14. Ironical exhortation to Nineveh to defend herself. Draw . . . waters—so as not to be without water for drinking, in the event of being cut off by the besiegers from thy fountains, make strong the brickkiln—or " repair " [Maurer] ; so as to have a supply of bricks formed of kiln-burnt clay, to repair breaches in the ramparts, or to build new fortifications inside when the outer ones are taken by the foe. 1.3. Tiicre—in the very scene of thy great preparations for defence; and where tliou now art so secure, fire—even as at the former destruction; Sardanapalus (Pul?) perished with all his household in the conflagration of his palace, having in despair set it on fire, the traces of which are still remaining, canker-worm—" the licking locust." [Henderson.] make tliyself many as the locusts—"the swarming locusts" [Henderson]; i.e., however "many" be thy forces, like those of " the swarming locusts," or the "licking locusts," yet the foe shall consume thee as the " licking locust" licks up all before it. 10. multiplied thy merchants—(Ezekiel 27. 2.'), 24.) Nineveh, by large canals, had easy access to Babylon; and was one of tlie great routes lor the people of th« west and north-west to that city; lying on tlie Tigris it had access to the sea. The Phoenicians carried its wares everywhere. Hence its merchandise is so much spoken of. tl>c cnnker-worm spolletit, and fleeth away i.e., spoiled thy merchants. The "canker-worm," or licking locust, answers to the Medo-Babylonian invaders of Nineveh. [G. V. Smctii.] Calvin explains less probably, "Thy merchants spoiled many regions; and but the same shall lielall Iheni as be-
28. 17). 7. all . . . that look upon thee—when thou hast been made " a gazing-stock" (v. 6). shall Hee from thee as a thing horrible to look upon. Cf. "standing ajar off," Revelation 18. 10. whence shall I seek comforters for tlieeJ — cf. Isaiah 51. 19, which Xahum had before his niiud. 8. populous No—rather, as i/eftreif, "No-ammon," the Egyptian name for Thebes in Upper Egypt; meaning the portion or possession of Ammon, the Egyptian Jupiter (whence the Greeks called the city Diospolis), who was especially worshipped there. The Egyptian inscriptions call the god Amon-re, i. e., "Anion t!ie Sun ;" he is represented as a human figure with a ram's head, seated on a chair (Jeremiah 46. 2.5; Ezekiel 30. 14-16). The blow inflicted on Noammon, described In v. 10, was probably by the Assyrian Sargon (cf. notes on Isaiah 18. and 20). As Thebes, with all her resources, was overcome by Assyria, so Assyrian Nineveh, notwithstanding all her might, in her turn, shall be overcome by Babylon. English Version, "populous," if correct, implies that No's large population did not save her from destruction, situate among the rivers —probably the c/ianneij into which the Nile here divides (cf. Isaiah 19. 6-8). Thebes lay on both sides of the river. It was famed in Homer's time for its hundred gates (Iliad, 9. 381). Its ruins still describe a circuit of twenty-seven miles. Of them the temples of Luxor and Karnak, east of the river, are most famous. The colonnade of the former, and the grand hall of the latter, are of stupendous dimensions. One wall still represents the expedition of Shishak against Jerusalem under Rehoboam (1 Kings 14. 25; 2 Chronicles 12. 2-9). whose . . . wall was from the sea i. e., rose up " from the sea." Maurer translates, " whose wall consisted of the sea." But this would be a mere repetition of the former clause. The Nile is called a«ea, from its appearance in the annual flood (Isaiah 19. 5). 9, Etlilopla—Hebrew, Cush. Ethiopia falls locusts, they in ,a moment shall be scattered and flee away." Maurer, somewhat si inilarly, " The licking locust puts oH' (the envelope in which his wings had been folded), and fleeth away " (ch. 2. 9; cf. Joel 1. 4). The Hebrew has ten diflerent names for the locust, so destructive was it. 17. Thy crowned—Thy princes (lievclation 9.7). Tlie king's nobles and officers wore the liai a, as well as Is thought at this time to have been mistress of Upper Egypt, her strength—her safeguard as an ally. Egypt —Lower Egypt. It was intluite—the resources of these, her allies, were endless. Pnt—or Phut (Genesis 10.6). Descended from Ham (Ezekiel 27. 10). From a root niean- \ng a boiv ; as they were famed as archers. [Gesenius.] Probably west of Lower Egypt. Josephus (Antiquities, 1. B. tile king; hence they are called here " thy crowned ones." as tlie locusts—as many .as the swarming locusts, tliy captains— Tiplisur, an Assyrian word; found also in Jeremiah 51. 27, meaning satraps [Michaelis]; or rather, "military leaders." [Maurer. 1 The last syllable, sar means a prince, and is fou nd in JJclshaz-znr, Aabopola.i-sar, A'cbuchadnez-zar. as tine great grasslioppei's— /lY., as tht
2) Identifies it with Mauritania (cf. Margin, Jeremiah 48.
9; Ezekiel 38. 5). liubim—the Libyans, whose capital was Cyrene; extending along the Mediterranean west of Egypt;2 Chronicles 12. 3 ; 16. 8 ; Acts 2. 10). As, however, the Lubims are always connected with the Egyptians and Ethiopians, they are perhaps distinct from the Libj/ans. The Lublms were probably at first wandering tribes, who afterwards were settled under Carthage in the region of Cyrene, under the name Libyans, tliy—No's, helpers— locust of locusts, i. e., the largest locust. AlAUitKit translales, "as many as locusts upon locusts," i. e., swiu nis of locusts. Hebrew idiom favours English I'ersion. in llie lirdges in the cold—cold deprives tlie locust of the power of fliglit; so they alight in cold weatlier and at night, but wlien warmed by the sun soon "flee away." So shall the Assyrian multitudes suddenly disappear, not leaving a trace behint. icf. Pliny i/i'.?/, -Ydi. 11. 29). 18. Tliy sluphenls lit., in thy help, i. e., among thy auxiliaries. 10. Notwithstanding all her might, she was overcome, cast lots for her lionourable men—they divided them among tliem Belves by lot, as slaves (Joel 3. 8). II. drunken-made lo 700
HABAKKUK I. on Account of the Prevalence of InjuxtxeaHoLdlckuVs Expostulation with Jehovah
— i. e.. Thy leaders, slumber— are carelessly secure. [Maurer.] Rather, "lie in death's sleep, having been Assyrians and Babylonians In the whole country are the Nestorian Christians, who speak a Chaldean language. [Layard.] upon whom hath not thy wlckedneaa passed 1—implying God's long forbearance, and the consequent enormity of Assyria's guilt, rendering her case one that admitted no hope of restoration.
Blain " [Jerome] (Exodus 15. 16; Psalm 76. 6). shall dwell in the dust (Psalm 7. -5; 94. 17). thy people Is scattered— the necessary consequence of their leaders being laid low (1 Kings 22. 17). 19. brwlt—the report, clap the hands— With Joy at thy fall. Tiie sole descendants of the ancient
HABAKKUK.
INTRODUCTION.
HABAKKUK, from a Hebrew root meaning to embrace, denoting a "favourite " (viz., of God) and a " struggler" (for his country's good). Some ancient authors represent him as belonging to the tribe of Levi; others (PsEuao EpiphANius), to tliat of Simeon. The inscription to Bel and the dragon in the LXX. asserts the former; and ch. 3. 19 perhaps favours this. Eusebius states that in his time Habakkuk's tomb was shown at Celia in Palestine. The time seems to have been about 610 B.C. For the Chaldeans attacked Jerusalem in the ninth month of the fifth year of Jehoiakim, 605 b. c. (2 Kings 24. 1 ; 2 Chronicles 36. 6; Jeremiah 46. 2 and 36. 9.) And HabakKuk (eh. 1. 5, 6, &c.) speaks of the Chaldeans as about to invade Judah, but not as having actually invaded it. In ch. 2. he proceeds to comfort his people by foretelling the humiliation of their conquerors, and that the vision will soon have its fulfilment. In ch. 3. the prophet In a sublime ode celebrates the deliverances wrought by Jehovah for His people in times past, as the ground of assurance, notwithstanding all their existing calamities, that He will deliver them again ; i;. 10 shows that the invader is only coming, and not yet arrived; so that the whole refers to the Invasion in Jehoiakim's times, not those under Jehoiachin and Zedekiah. The Apocryphal appendix to Daniel states that he lived to see the Babylonian exile (588 e. c), which accords with his prophesying early in Jehoiakim's reign, about 610 b. c.
The position of the book immediately after Nahum Is appropriate; as Nahum treated of the judgments of the Lord on Assyria, for its violence against Israel, so Habakkuk, those inflicted by, and on, the Chal Jeans for the same reason.
The style is poetical and sublime. The parallelisms generally regular. Borrowed ideas oocur (cf. ch. 3. 19, with Psalm 18. 33; ch. 2. 6, with Isaiah 11. 4 ; ch. 2. 14, with Isaiah 11. 9). The ancient catalogues imply that his book is part of the canon of Scripture. In the New Testament, Romans 1.
17 quotes (though not naming him) ch. 2. 4; cf. also Galatlans 3. 11; Hebrews 10. 38; Acts 13. 40, 41, quotes Habakkuk
1. 5. One or two Hebrew words peculiar to Habakkuk occur (ch. 1. 9; 2. 6, 16). classed, and by whom ye shall be punished, as 'de.spisers; the sense implied, which St. Paul expresses): learn from them what ye refused to learn from me!" For "wonder marvellously," St. Paul, in Acts 13. 41, has, " wonder and perish," which gives the sense, not the literal wording, of the Hebrew, "Wonder, wonder," i. e., be overwhelmed In wonder. The despisers are to be given up to their own stupefaction, and so perish. The Israelite unbelievers would not credit the prophecy as to the fearfulness of the destruction to be wrought by the Chaldeans, nor afterwards the deliverance promised from that nation. So analogously. In St. Paul's day, the Jews would not credit the judgment coming on them by the Romans, nor the salvation proclaimed through Jesu.s. Thus the same Scripture applied to both, ye will not believe, though it be told you—i. e., ye will not believe notv that I foretell
CHAPTER I.
Ver. 1-17. Habakkuk's Expostulation with Jehovah OIJ ACCOUNT OF THE PREVALENCE OF INJUSTICE: Jehovah summons attention to His purpose of sending THE Chaldeans as the Avengers. The Prophet COMPLAINS, THAT THESE ARE WORSE THAN THOSE ON whom Vengeance was to be taken. 1. burden—</ie prophetic sentence. H, 3. violence . . . Why dost thou show me InlquUyt—Similar language is used of the Chaldeans (v. 9, 13), as here is used of the Jews: implying, that as the Jews sinned by violence and injustice, so they should be punished by violence and injustice (Proverbs 1.
31), Jehoiakim's reign was marked by Injustice, treachery, and bloodshed (Jeremiah 22. 3, 13-17). Therefore the Chaldeans should be sent to deal with him and his nobles according to their dealings with others (v. 6, 10, 11, 17). Cf. Jeremiah's expostulation with Jehovah, Jeremiah 12. 1; it. 6. I raise up—not referring to God's having brought the Chaldeans from their original seats to Babylonia (Note, Isaiah 23. 13); for they had already been upwards of twenty years (since Nabopolassar's era) in political power there; but to His being about now to raise them up as the instruments of God's "work" of judgment on the Jews (2 Chronicles 36. 6). The Hebrew is future, " I will raise up." bitter—i. e., cruel (Jeremiah 50. 42; cf. Margin, Judges 18. 25 ; 2 Samuel 17. 8). hasty—not pa.is-ionate, but " Impetuous." 7. their Judgment and . . . digikity . . . proceed of themselves—t. e., they recognize no judge save themselves, and they get for themselves and keep their own "dignity" without needing others' help. It will be vain for the Jews to complain of their tyrannical Judff' ments; for whatever the Chaldeans decree they will do according to their own will, they will not brook any one attempting to interfere. 8. swifter than the leopards —Oppian, Cyneg. 3. 76, says of the leopard, "It runs most swiftly straight on: you would fancy it was flying through the air." more fierce—rather, "more keen;"
20. 8; and Job 19. 7, 8. 3. cause me to behold §;rlevance —Maurkb denies that the Hebrew verb Is ever active ; he translates, "(Wherefore) dost thou behold (without doing aught to check it) grievance?" The context favours English Version, there are that raise up strife and contention—so Calvin. But Maurer, not so well, translates, "There is strife, and contention raises itself." 4. Therefore—Because thou dost sutler such crimes to go unpunished, law is slacked—is chilled. It has no authority, and secures no respect. Judgment—justice, wrong Judgment proceedeth—decisions are given contrary to right. 5. Behold . . . marvellously ... a work—(Cf. Isaiah 29. H.) Quoted by St. Paul (Acts 13. 41). among the heathen—In Act« 13. 41, "ye despisers," from the LXX. So the Sj/i-iae and Arabic versions; perhaps from ft different i/edrew; reading. In the English Version reading of Habakkuk, God, In reply to the prophet's expostulation, addresses the Jews as about to be punished, " Behold ye anu/iig the heathen (with whom ye deserve to be lit., sharp, evening wolves—wolves famished with fiwt*
The Eternity and Purity of God. HABAKKUK II. T!ie Prophet Ecceivcs a Levelction.
52). 14t. And—f. e., And so, by snfl Tering oppressors to go unpunished, " thou makest men as the lishes . . that have no ruler;" i. e., no defender. All may lisii in the sea with Impunity; so the Chaldeans with impunity al Uict thy people, as these have no longer the Gixl ol the lluocracy, their King, to defend them. Tliou reducest nu n to such a state of anarchy, by wrong going unpunished, as if there were no God. He compares the world to the sea; men to Jishcs; Nebuchadnezzar to a /ishcrnian {v. 15-17). 15. tlicy take up all of tiiem—all kinds of Hshes, i. e., )nen,ixs captives, and all other prey liial comes in llieir way. witli tlie aj>gle—i. e., the hook. Some they lake up as with the hook, one i)y one; others in shoals, as in a " net " and "drag " or enclosing net. tlnrefore—because of their successes, they rejoice—they glory in their crimes because attended witli success (d. v. 11). 10. sac rifice unto tlieir net i. e., their arms, power, and military skill, wherewith they gained their victories; instead of to God. Cf. v. 11, Mauker's Interpretation. They idolize themselves for their own cleverness and might (Deuteronomy 8. 17; Isaiah 10. 13; 37. 24, 25). I>y tJiem—by their net and drag-net. tlieir portion—image irom a banquet tag all day and so most keen in attacking the fold under covert of the approaching niglit (Jeremiah 5. 0; ZephHniah 3.3; cf. Genesis 40.27). Hence twilight is termed in Arabic and Persian the wol/'s tail; and in Frencli, entr" cliitn et loiip. sprend tliemscl Tes proudly; as in Jereaiiali 5». U, and Alalaclii 4. 2, it implies strength and viijot'.r. rio also the Arabic cognate word. [Mauuek.] titeir Iioi-seii Lcn . . . come ft-om far—and yet are not wearied by tlie long journej'. 9. all for violence—the sole ol)ject of all is, not to estab Usii just rights, but to get all they can by violence, tlieir faces sliall giip up aa the east wind—i. e., they shall as it were swallow up all before them ; so the horse iu Job 39. 24 is said to " swallow the ground witli fierceness and rage." Maurer takes it from an Arabic root, "the desire of their faces," i. e., the eager desire expressed by their faces. Hender.son, wltli Symmachus and Syriac, translates, "the aspect." as tUc east wind—the Simoom, which spreads devastation wherever it passes (Isaiah 27.8). QtSEJuivs translates, "(Is) forwards." Tlae rendering proposed, eastward, as If it referred to the Clialdeans' return home eastward from Judea, laden with spoils, is improbable. Their "gathering the sand"' accords with tlie Simoom being meant, as the prey which they have gotten. 17. Sliall tliey . . . empty tlieir net 1—Shall they be allowed without interruption to enjoy tlie fruits of their violence ? tlierefore seeing that they attribute all their successes lo themselves, and not to thee. The answer to the propliel's question, ho by inspiration gives himself in ch. 2. it carries witli it whirlwinds of sand collected in the desert. 10. scoff at . . . kings—as unable to resist them, tlicy shall Heap dust, and take It—" they shall heap" earlh-mou Mds outside, and so "take every stronghold" (cf.
2 Samuel 20.15; 2 Kings 19.32). [GrOTIUS.] 11. Then— when elated by his successes, shall his mind change he shall lose whatever of reason or moderation ever was in him, with pride, he shall pass over—all bounds and restraints: his pride preparing tlie sure way for his destruction (Proverbs 16. 18). The language is very similar to that describing Nebuchadnezzar's "change" from man's heart (understanding) to that of a beast, because of pride (Daniel 4. 16,30-34; see Notes there). An undesigned coincidence between the two sacred books written
CHArXER II.
Ver. 1-20. The Prophet, waiting earnestly for an Answku to his Complaints (ch. 1.),releivks a Revelation, WHICH IS TO be fulfilled, NOT IMJIKDIAI ELY, YET IN DUE TIME, AND IS THEREFORE TO I!E WAITED FOR IN Faith: The Chaldeans shall be Punished for THEIR Cruel Rapacity, nok can their K.\l.se gods avert the JirDGMENT OF JEHOVAII, THE ONLY TKUE God. 1. stand upon . . . watch— i. e., walcli-post. The prophets often compare themselves, awaiting the levolations of Jehovah with earnest patience, to watchmen on an eminence watcliing with intent eye all that comes within their view (Isaiah 21. 8, 11 ; Jeremiah 6. 17; Ezekiel
Independently, imputing this his power unto his God —(Daniel 5. 4.) Sacrilegious arrogance, in ascribing to his idol Bel the glory that belongs to God. [Calvin.] Grotius explains, "(saying tliat) his power is his own us one who is a god to himself" (cf. v. 16, and Daniel 3). Bo Maurer, " He shall ofl Tend as one to whom his power
3. 17; 33. 2, 3; cf. Psalm 5. 3; 85. 8). The "watch-post" Is the withdrawal of the whole soul from earthly and fixing
Is his god " (Job 12. 6 ; Note, Micah, 2. 1). 13. In opposi tion to the impious deifying of the Chaldeans' power as their god (Maurer, or, as English Version, their attributing of It on heavenly things. The accumulation of synonyms, "stand upon . . . watch . . . set me upon . . . tower . . . watch to see" implies persevering fi.\ity of attention, wliat he will say unto me—In answer to my complaints (ch. 1. 13). Lit., "In me," God speaking, not to the prophet's outward ear, but inwardly. When we have prayed to God, we must observe what answers God gives by His word. His Spirit, and His providences, what I shall answer when 1 am reproved—what answer I am to make to thareproof whicli I anticipate from God on account of the liberty of my expostulation with Him. Maurer traiutheir successes to their idols), the propliet, in an impassioned address to Jehovah, vindicates His being "from everliusting," as contrasted with the Chaldean so-called "god." my God, mine Holy One—Habakkuk speaks in tlie name of his people. God was " the Holy One of Israel," against whom the Chaldean was setting up himself (Isaiah
37. 23). we sliall not die—Thou, as being our God, wilt not permit the Chaldeans utterly to destroy us. This reading is one of the eighteen called by the Hebrews " the appointment of the scribes;" the Rabbis think tliat Ezra and his colleagues corrected the old reading, " Thou shall not die." tliou hast ordained them for Judgment—t. c., lates, "What I am to answer in respect to my complaint against Jehovah " (ch. 1. 12-17). 'i. Write llie vision— which I am about to reveal to thee, make it plain (Deuteronomy 27. 8.) In large legible characters, upon tables—boxwood tables covered with wax, on which national .affairs were engraved with an Iron pen, and then hung up in public, at tlie prophets' own iiouses, or at the temple, that those who passed might read them. Cf.Lukel. to execute thy judgments, for correction—to chastise transgressors (Isaiah 10. 5-7). But not that they may deify their own power {v. 11, for their power Is from thee, and but for a time); nor that they may destroy utterly thy people. The Hebrew for " mighty God " is Rock (Deuteronomy .32. 1). However the world is shaken, or man's
63, "writing-table," i.e., tablet, thathe may run tliat readfaith wavers, God remains unshaken as the Rock of Ages (Margin, Isaiah 26. 4). 13. purer . . . than to be!»old evilwithout being displeased at It. canst not look on Iniquity—unjust injuries done to thy people. The prophet chocks himself from being carried too far in his exposl ulatory complaint, by putting before himself honourable sentiments of God. them that deal treac]ier> ouslythe Chaldeans, once allies of the Jews, but now et!i it—commonly explained, "so intelligible as to be easily read by any one running past;" but then it would be, " that he tliat runneth may read it." The true sense is, "so legible that whoever readeth it, may i-un to tell all whom he can tlie good news of the foe's coming iloum, and Judah's deliverance." (;f. Daniel 12. 4, "many shall run lo and fro," viz., with the explanation of the proijliecy, then unsealed ; also. Revelation 22. 17, " let him thai heareth (the good news) say (to every one within his reach). Come." "Run" is equivalent to arinnunce the Divine revelation (Jeremiah 23. 21) ; as every one who becomes iiilormi'd of a Divine message is bound to run, i. e., use all de spatch lo make It known to others. [HKNUERaoN.J GitOTius. Lutheir violent oppressors. Cf. "treacherous dealers," Isaiah 21. 2; 24. 16. Instead of speaking evil against God, he goes to God Himself for the remedy for his perplexity (Psalm 73. 11-17). devoureth the man that is more rlghteoiis-the Chaldean oppresses the Jew, who with all bis faults, is better than his oppreiisor (cf. Ezekiel 16. 51, 702
The Chaldean ihall he Punished HABAKKUK II. for his Insatiable Rapaeily, uovicus DE DlEU and Maurer Interpret it: "Run" Is not literal running, but "that be who reads it may run ihrough ]t, dean tyranny had passed away, ladeth himself tvlttt thlclt clay—viz., gold and silver dug out of the " clay," of which they are a part. The covetous man in heaping them together is only lading himself with a clay bniden, as he dares not enjoy them, and is always an.xious about them. Lee and Fuller translate the Hebreiv as a reduplicated single noun, and not two words, "an accumulation of pledges " (Deuteronomy 24. 10-13). Tlie Chaldean Is compared to a harsh usurer, and his ill-gotten treasures to heaps of pledges in the hands of a usurer. 7. suddenly —the answer to the question, " How long?'' (v. 6). blteofteu used of usury; so favouring Lee's rendering {v. 6" As the Chaldean like an usurer oppressed others, so other nations shall, like usurers, take pledges of, i. e., spoil, him.
' t. e., read it at oneewithout difficulty. 3. For Assigning tlie cause wliy it ouglit to be committed to xvriling: because ils fullilnient belongs to the future, the vision U yet for an appointed time—(Daniel 10. 14; U. 27,3).) Thongli the time appointed by God for the fulfilment be /et future, it should be enough for your faitli tliat God hath spoken it (Lamentations 3. 26). at the end Italian speak—Maurer translates, " it pants for the end." But the antithesis between, "it shall speak," and "not be silent," maltes Eiiglish Version tlie better rendering. So the Hebrew is translated. Proverbs 12. 17. lAt., " breathe out words," " break forth as a blast." though It tarry, wait for it—(Genesis 49. 18.) 4. his soul which is lifted up—the Chaldean's. [Maurer.] The unbelieving Jew's. [Henderson.] is not upright in him i. e., is not accounted upright in God's sight; in antithesis to "shall live." .So Hebrews lu 38, which with inspired authority applies the general sense to the particular case which St. Paul had in view, "Ifany mandraii) 6acfc(one result of being "lifted up'' with overweening arrogancy), my soul shall have no pleasure in him." the Just sliall live by his faith—the Jewish nation, as opposed to the unbelieving Chaldean (cf. v. 5, Ac. ; eh, 1. C, &c., 13). [Maurer.] Henderson's view is, that the believing Jew is meant, as opposed to the unbelieving Jew (cf. Romans 1.17; Galatians 3.11). The believing Jew, though God's promise tarry, will wait for it;
8. tlie remnant of the people—those remaining of the peoples spoiled by thee, though but a remnant, will suffice to inflict vengeance on thee, the violence of tlie land. . . city—t. e., on account of thy violent oppression of the lands and cities of the earth [Grotius] (cf. v. 5, 6, 12). The same phrase occurs ia v. 17, where the "laud" ar 1 "city" are .ludea and Jerusalem. 9. covetetli an evil covetousncss i.e., a covetousness so surpassingly evil as to be fatal to himself, to his house—greedily seizing enormous wealth, not merely for himself, but for his family, to which it is destined to be fatal. The very same " evil covetousness" that was the cause of Jelioiakim's being given up to the Chaldean oppressor (Jeremiah 22. 13) shall be the cause of the Chaldean's own destruction, set hia nest on high—(Numbers 24. 21 ; Jeremiah 49. 16 ; Obadiah llie unbelieving " draws back," as Hebrews 10. 38 expresses it. The sense, in Maurer's view, which accords better with the context (v. 5, <fec.) is, the Chaldean, though for a time seeming to prosper.yet being lifted up with haughty unbelief (ch. 1. 11, 16), is not upright ; t. e., has no right stal)ility of soul resting on God, to ensure permanence of prosperity; hence, tliough for a time executing God's judgments, he at last becomes "lifted up" so as to attribute to his own power what is thework of God, and in this sense "draws back" (Hebrews 10.38), becoming thereby a type of all backsliders who thereby Incur God's displeasure ; as tlie believing Jew is of all who wait for God's promises with patient/ai7/^ and so " live" (stand accepted) before God. The //c6)-eiw accents Induce Bengel, to tran Hate, " lie who is just by his faith shall live." Other MS.S. read the accents as English Version, which agrees better witli Ifebrew syntax. 5. Yea also, because—additional reason why the Jews may look for God punishing their Chaldean
4.) Tlie image is from an eagle (Job 39. 27). The roy<U citadel is meant. The Chaldean built high towers, like tlie Babel-founders, to " be delivered from the power of evil (Genesis 11. 4). 10. Thou Iiast consulted shame . . . by cutting off many—MAURER, more lit., "Thou hast consulted shame ... to destroy many," /. e., in consulting (determining) to cut off many, tliou hast consulted shame to thy house, sinned against thy soul i. e., aga inst tliyself ; thou art the guilty cause of thine own ruin (Proverbs 8. 36; 20. 2). They who wrong their neighbours, do much greater wrong to their own souls. 11. stone . . . cry out—Personification. The very stones of thy palace built by rapine shall testify against thee (Luke 19. 40). the beam out of the timber—the cross-beam or main rafter connecting the timbers In the walls, shall answer it viz., the stone. The stone shall begin, and the cross-beam continue the cry against thy rapine. 13. buildeth a town with blood—uiz., Babylon rebuilt and enlarged by bloodbought spoils (cf. Daniel 4. 30). 13. is it not of the Lord of hosts Jehovah, who has at command all the hosts of heaven and earth, is the righteous author of Babylon's destruction. "Shall not God have His turn, when cruel rapacious men have triumphed .so long, though He seem now to be still?" [Calvin.] people . . . labour in the foe, viz., because, &c., he is a proud man—rather, this clause continues the reason for the Jews expecting the punishment of the Chaldeans, "because he transgresseth by wine(a besetting sin of Babylon, cf. Daniel 5., and UurTius, 5. 1), being a proud man." Love of wine often begets a proud contempt of Divine things, as in Belshazzar's case, which w.is the Immediate cause of the fail of Babylon (Daniel 5.2-4, 30; cf. Proverbs 20.1; 30.9; 31.5). enlargctii his desire as hell— the grave, or the unseen world, which is " never full " (Proverbs 27. 20 ; 30. 16 ; Isaiah. . . fire . . . weary themselves for . . . vanity — The Chaldeans labour at what is to be food for the fire, viz., their city and fortresses which shall be burnt.- Jeremiah 51.58 adopts the same phraseology to express the vanity of the Chaldean's labour on Babylon, as doomed to the flames. 14. Adapted from Isaiah 11. 9. Hei'e the sense is, "The Jews shall be restored, and the temple rebuilt, so 5.14). The Clialdeans under Nebuchadnezzar were tilled with an insatiable desire of conquest. Another reason for their punishment. 6. shall not all these—the "nations" and "peoples" (d. 5) "heaped unto him " by the Chaldean, take up a parable a derisive song. Habakkuk follows Isaiah (Isaiah 14. 4) and Micah (Micah 2. 4) in the phraseology, against liim—when dislodged from li is former eminence. Woe—the " derisive song" here begins, and continues to the end of the chapter. It is a symnieti ical whole, and consists of five stanzas, the first three consisting of three verses each, the fourth of four Verses, and the last of two. Each stanza has Its own subject, and nil except the last begin with "Woe;" and all have a closing verse introduced with " for," "because," or " but." how long!—Aow long destl ned to retain his ill-gotten gai ns ? But for ashort tlme,as Ills fall now proves. [Maurer.] "Covetousness Is the greatest bane to men. For they who i n vade others' gooils, often lose even their own." [Menander.] CAIiViN makes " how long?" to be the cry of those groaning under the Chaldean oppression whilst it still lasted : How long shall sucli oppression be permitted to continue? But It is plainly part of the derittve long, after the Chaltliat God's glory in saving His people, and punishing their Chaldean foe, shall be manifested throughout the world," of which the Babylonian empire formed the greatest part; a type of the ultimate full manifestation of His glory in the final salvation of Israel and His Church, and the destruction c all their foes, waters cover the sea viz., the bottom of the sea ; the sea-bed. 15. giveth. . . nelglibour drink . , . puttest . . . bottle to liim lU., skin, as the Easterns use "bottles" of skin for wine. Maurer, from a dil Terent Hebrew root , translates, " that pourest in thy wrath." English Version keeps up the metaphor better. It is not enough for thee to le " drunken " tliyself, unless thou canst lead others into the same state. The thing meant is, that the Chaldean king, with his insatiable desires (a kind of in«oa;ica<ion), allured neighbouring states into the same mad thirst for war to obtain booty, and then at last exposed them to loss and shame (cf. Isaiah 51.17; Obadiah 16.) An appropriate image » 703
Judgment upon the Chaldeans. HABAKKUK. III. Habakkuk's Prayer to God, CHAPTER III.
Baby] tn, which at last fell during a drunken revel (Daniel
5). tbat tUou mayest look on their nakedness !—with light, like Ham of old (Genesis 9. 22). 16. art filled—now that Ihou art fallen. "Thou art filled" indeed (though so insatiable), but it is "with shame." shame for glory —instead of thy former glory (Hosea 4.7). drink thon also - Tlie cup of sorrow is now in thy turn to pass to thee (Jeremiah 25. 15-17, &c. ; Lamentations 4. 21). thy foreskin —expressing in Hebrew feeling the most utter contempt. So of Goliath (1 Samuel 17. 36). It is not merely thy "nakedness," as in v. 15, that shall be "uncovered," but the foreskin, the badge of thy being an uncireumcised alien from God. The same shall be done to thee, as thou didst to others, and worse, cnp . . . shall be tiirned itntothee lit., shall turnitself, viz., from the nations whom thon hast made to drink it. "Thou Shalt drink it all, so that it may be turned as being drained." [Grotius.] shameftil spewing i. e., vomiting; viz., that of the king
Ver. 1-19. HABAKKtiK'.s Prayer TO God: God's Glorious Revelation of Himself at Sinai and at Gibeon, a Pledge of His Interposing again in behalf of Israel against Babylon, and all other Foes; Hknck THE Prophet's confidence amidst Calamities. This sublime ode begins with an exordium (t). 1, 2), then follows the main subject, then the peroration (v. 1()-19), a summary of the practical truth, which the whole is designed to teach (Deuteronomy 3.3. 2-5; Psalm 77. 13-20 are parallel odes). This was probably designed by the Spirit to be a fit formula of prayer for the people, first in their Babylonian exile, and now in their dispersion, especially towards the close of it, just before the great Deliverer is to interpose for them. It was used in public worship, as the musical term, Selah I (v. 3, 9, 13), Implies. 1. prayer—the only strictly called prayers are in v. 2. But all devotional addresses to God are called "prayers" (Psalm 7'2. 20). The Hebrew is from a root "to apply to a Judge for a favourable decision." Prayers In which praises to God for deliverance, anticipated in the sure confidence of faith, are especially calculated to enlist Jehovah on His people's side (2 Chronicles 20. 20-22, 26)! upon Shlglonoth—a muof B abylon, compelled to disgorge the spoil he had swallowed. It expresses also the ignominious state of Babylon in its calamity (Jeremiah 25. 27). "Be drunken, spew, and fall." Less appropriately it is explained of the foe spewing in 'he face of the Babylonian king. IT. the violence of IieTtanon—thy "violence" against "Lebanon," i. e., Jerusal'jm (Isaiah .37.24; Jeremiah 22.23; Ezekiel 17.3, 12; for Lebanon's cedars were used in building the temple and houses of Jerusalem ; and its beauty made it a fit type of the metropolis), shall fall on thine own head, cover-1. e., completely overwhelm, the spoil of beasts, which made them afraid—Maurek explains, "the spoiling inflicted on sical phrase, "after the manner of elegies," or mournful odes, from an Arabic root [Lee] ; the phrase is singular in Psalm 7., title. More simply, from a Hebrew root to err, " on account of sins ofignorance." Habakkuk thus teaches his countrymen to confess not only their more grievous sins, but also their errors and negligences, into which they were especially likely to fall when in exile away from the Holy Land. [Calvin.] So Vulgate and Aquila, and SymMACHUS. "For voluntary transgressors." [Jerome.] Probably the subject would regulate the kind of music. Delitzsch and Hetdehsou translate, "With triumphal music," from the same root, to err, implying Its enthusiastic irregularity. JJ. I have heard thy speech—thy revelation to me concerning the coming chastisement of the Jews [Calvin], and the destruction of their oppressors. This is Habakkuk's reply to God's communication. [GkoTius.] Maurer translates, "The report of thy coming," the beasts of Lebanon (i. e., on the people of Jerusalem, of which city 'Lebanon' is the type), which made them afraid (shall cover thee.") But it seems inappropriate to compare the elect people to "beasts." I therefore prefer explaining, "the spoiling of beasts," t. e., such as is inflicted on beasts caught in a net, and "which makes them afraid" (shall cover thee). Ihus the Babylonians are compared to wild beasts terrified at being caught suddenly in a net. In cruel rapacity they resembled wild beasts. The ancients read, "the spoiling of wild beasts shall make thee afraid." Or else explain, "the spoiling of beasts (the Medes and Persians) which (inflicted by thee) made them afraid (shall In turn cover thyself—revert on thyself from them.") This accords better with the parallit., thy report, and was afraid—reverential fear of God's judgments (u. 16). revive thy work—perfect the work of delivering thy people, and do not let thy promise to lie as lel clause, " the violence of Lebanon," t. e., inflicted by thee on Lebanon. As thou didst hunt men as wild beasts, so Shalt thou be hunted thyself as a wild beast, which thou resemblest in cruelty, because of men's blood—shed by thee ; repeated from v. 8. But here the " land" and " city" are used of Judea and Jerusalem: not of the earth and it were dead, but give it new life by performing it. [Meno-
CHITS.] Calvin explains "thy work" to be Is^-ael; called "the work of my hands" (Isaiah 45. 11). God's elect people are peculiarly His work (Isaiah 43. 1), pre-eminently illustrating His power, wisdom, and goodness. " Though we seem as It were dead nationally, revive us" (Psalm 85.
6). However (Psalm 64.9), where "the work of God" recities geixcrally, as in v. 8. the violence of the land, &c. i.e., inflicted on the land by thee. 18. The powerlessness of the idols to save Babylon from its doom is a fitting introduction to the last stanza (u. 19), which, as the former fers to His judgmerU. on their enemies, favours the former view (Psalm 90. 16, 17; Isaiah 61. 9, 10). In the midst of the years viz., of calamity in which we live. Now that our calamities are at their height; during our seventy years' captivity. Calvin more fancifully explains it, in the midst of the years of thy people, extending from Abraham to Messiah, if they be cut off before His comfour, begins with "Woe." teacher of lies—its prlestsand prophets uttering lying oracles, as If from it. make dnmb Idols—though men can "make" Idols, they cannot make them to speak. 19. Awake—Arise to my help. It shall teach !—rather. An exclamation 0/ the prophet, \m.- plying an ironical question to which a negative answer must be given. What ! " It teach ?" Certainly not. [MauRER.] Or, "It (the idol Itself) shall (i. c, ought to) teach you that it is deaf, and therefore no God." [Calvin.] Cf. "they are their own witnesses," Isaiah 44.9, Behold the Hebrew is nominative, "There it is." [Henderson.] ing, they will be cut off as it were in the midst of their years, before attaining their maturity. So Bengel makes the midst of the years to be the middle point of the years of the world. There Is a strikingly similar phrase (Daniel
9. 27), "In the midst of the week." The parallel clause " in wrath" (i. e., in the midst of wrath), however, shows that "in the midst of the years" means "in the years of our present exile and calamity." make known— make ii
It la laid over with gold . . . no breath ... In the midst—outside it has some splendour, within none. 30. But the liord—Jehovah; in striking contrast with the {thy work) known by experimental proof; show in very deed, that this is thy work. 3. God singular in the Hebrew, "Eloah," instead of "'E\oh\m," plural, usually employed. The ifni/uJar is not found in any other of the minor prophets, or Jeremiah, or Ezekiel; but it Is in Isaiah, Daniel, .Job, and Deuteronomy, ft-om Temnn—the country south of Judea and near Edom, In which latter country Mount Paran was situated. [Henderson.] "Paran"
Idols. In his holy temple—"His place" (Isaiah 26. 21); heaven (Psalm 11.4; Jonah 2.7; Micah 1. 2). The temple at Jerusalem is a type of it, and there God is to be worshipped. He does not lie hid under gold and silver, as the idols of Babylon, but reigns In heaven and fills heaven, and thence succours His people, keep alieneeis the desert region, extending from the south of Judah to Sinai. Seir, Sinai, and Paran are adjacent to one another, and art' hence associated together, In respect to In token of reverent submission and subjection to His judgments (Job 40.4; Psalm 76.8; Zephanlah 1 7Zecharlah 2. 13).
Hahalclcuk, in his Prayer, HABAKKUK III. Trembleth at GotZ'a Majeety.
God's ei vins of the law (Deuteronomy 33. 2). Teman is so stich of the verse will refer to the deliverance, of Lsrael from Midian by Gideon (Judges 6. and 7.), to wliicli v.Xl plainly refers. Whichever of these views be correct, the general reference is to God's interpositions against Israel's foes of old. In affliction—rather, "under nftliction" (regarded) as a lieavy burden. Lit., vanity or iniquity, hence the punishment of it (cf. Numbers 25. 17, IS), ctirtatns-- the coverings of their tents ; the shifting liabi tat ions of tlio nomad tribes, which resembled the modern liedoulns. tremble— viz., at Jehovah's terrible interjjosition for Israel against them. 8. Was tl»e Lord displeased against the rivers 1—"Was the cause of His dividing the lied Sea and Jordan His displeasure against these waters?" The answer to tliis is tacitly implied in " thy chariots of salva-
Identified willi Seir, or Edo)n,RS here to be suljstituted for It. Ilabakkult appeals to God's glorious manifestations to His people at Sinai, as the ground for praying that God will "revive His worli" (u. 2) now. For He is the same God now as ever. Selah—a musical sign, put at the close of sections and stroplies, always at the end of a verse, except tlirice, viz., here, and v. 9, and Psalm 55.19; 57.3, Where, liowever, it closes the hemistich. It implies a change of the modulation. It comes from a root torest or 29oHse [Gesenius]; implying a ees.sation of the chant, during an instrumental interlude. The solemn pause here prepares the mind for contemplating the glorious description of Jehovah's manifestation which follows, eartlt . . . full of lUs praise—t. e., of. His glories which were calculated to call forth universal praise; the parallelism to "glory" proves this to be the sense. 4. astlie light—ri'z., of the sun (Job 37. 21; Proverbs 4. 18). lionns the emblem of power wielded by "His hand." [LtJDOVicus DE DiEU.] "Kays" emanating from "His hand," compared by the Arabs to the horns of the gazelle (cf. "hind of the morning," Psalm 22, title. Margin). The Hebreiv verb for to "emit rays," Is from the root meaning " horns" (Exodus 31. 29, 30, 35). [Gbotujs.] The rays are His lightningx (P»nlm 18. 8). [Mauker.] there in that "brighttion." "Nay; it was not displeasure against the waters, but His pleasure in interposing for His people's 4«too<ion" (cf. t). 10). thy chariots—in antithesis to thy foe, I'haraoh's "chariots," which, notwithstanding their power and numbers, were engulfed in the waters of dpstruction. God can make the most unlikely means work for Hia people's salvation (Exodus 14.7, 9, 23, 25-28; 15.3-8, 19). Jehovah's chariots are His angels (Psalm 68. 17), or the cherubim, or the ark (Joshua 3.13 and 4. 7; cf. Song of Solomon 1. 9). 9. bow . . . made . . . naked—t. e., was drawn forth from its cover, in which bows usually were eased when not in use. Cf. Isaiah 22. 6, "Kir uncovered ness." In it, notwithstanding its brilliancy, there was but the veil ("the hiding) of His power." Even "light,"' God's "garment," covers. Instead of revealing fully. His surpassing glory (Psalm 104. 2). [Henderson.] Or, on Mount Sinai. [Drusius.] (Cf. Exodus 24. 17.) LXX. and Syriac versions read for " there," He made a hiding, Ac, He hid Himself with clouds. English Version is better, which Calvis explains, there Is said to be "a hiding of God's pcver," because God did not reveal it indiscriminately to all, but specially to His people (Psalm 31. 20). The contrast seems to me to be between the "horns" or emanations out of His power (" hand"), and that "power" tlie shield." according to the oaths of the trlb«s even thy word i. e., tliy oattis of promise to the tribes of Israel (Psalm 77.8; Luke 1. 73, 74). Habakkuk shows that God's miraculous interpositions for His people were not limited to one time, but that God's oaths to His people are sure ground for their always expecting them. The mention of the ti-ibes, rather than Abraham or Moses, is in order that they may not doubt that to them belongs tliis grace of which Abraham was the depository. [Cai.vix and JkROME.] Maurer translates, " The spears were glutted with blood, the triumphal song!" i. e., no sooner did JehovaU begin the battle by baring His bow, tlian the spears were glutted with blood and the triumphal song sung. Thou didst cleave the earth with rivers— tlie result of the earthquake caused by God's approacli. [Maukek.] GnoTius refers it to the bringing fortli water from I he roclc (Exodus 17. G; Numbers 20. 10, 11 ; Psalm 78. 15, 1«; 105.41). But the context implies not the giving of water to Hia people to drink, but the fearful physical plienomena at« tending Jehovah's attack on Israel's foes. 10. The inonn tains—repetition witli increased emphasis of some of the tremendous phenomena mentioned in v. 6. overflowing, of the water passed by viz., of the Rod Sea; and again, of the Jordan. God marked His favour to His people in all. the elements, causing every obstacle, whetlier mountain* or waters, which impeded their progress, to pass aivay.. [Calvin. j Maurek, not so well, translates, " torrenta- (rains) of water rush down." lifted . . . hands on higj>
Itself. The latter was hidden, whereas the "horns" or «najwi<!0?w alone were manifested. If the mere scintillations were so awfully overwhelming, how much more so, the hidden power itself! This was especially true of His manifestation at .Sinai (Psalm 18. U ; cf. Isaiah 45. 15, 17). 6. pestilence—to destroy His people's foes (1 Samuel
5. 9, 11). As Jehovah's advent is glorious to His people, so It is terrible to His foes, burning coals—Psalm 18. 8 favours English Version. But the parallelism requires, as Margin translates, "burning disease" (cf. Deuteronomy 32.
21 ; Psalm 91. 6). went . . . at his feet i. e., after Him, as His attendants (Judges 4. 10). 6. He stood and measured the earth—Jehovah, in His advance, Is represented as stopping suddenly, and measuring the earth with His allseeing glance, whereat there is universal consternation. Maurer, from a different root, translates, " rocked the earth ;" which answers better to the parallel " drove asunder;'' the Hebrew for which latter, however, may be better translated, "made to tremble." everlasting mountains—which have ever been remembered as retaining the same place and form from the foundation of the world, did bow—as It were, In reverent submission. t)!z.. Its h\\\oys lifted on Titgr/i by the tempest. Personitlca*- tion. As men signify by voice or gesture of 7ia;id.tliat theywill dowhat they are commanded, so tliese parts of nature testified their obedience to God's will (Exodus 14. 22; Joshua 3. 16; Psalm 77. 17, 18; 114. 4). H. sun». . . n>oon< stood still—at Joshua's command (Joshua 10. 12, 13). Mattrer wrongly irarwicties, "stand" (withdrawn, orhidden< from view, by the clouds which covered tlie sky during, the thunders), light of thine arrows-^hail mixed with lightnings (Joshua 10. 10, 11). they went»-the sun and moon "went," not as always heretofore, but according to the light and direction of Jehovah's arrows, viz., Hi« lightnings hurled In defence of His people; astonished at these they stood still. [Calvin.] Maurer translates, "At the light of thine arrows (which) went" or tiew. 1!S. march—Implying Jehovah's majestic and irresistibla progress before His people (Judges 5. 4 ; Psalm US. 7). Lsrael would not have dared to attack the nations, unless Jehovah had gone before, thresh—(Micah 4. 13.) 13. with thine anointed—with Messiah ; of whom Moses, Joshua, and David, God's anointed leaders of Israel, were Ills ways are everlasting-His marvellous ways of working for the salvation of His people mark his everlasting character: such as He was in His workings for them formerly, such shall He be now. 7. the tents i. e., th« dwellers. Cushan—the same as Cash; made Cush-an to harmonize with Midl-an In the parallel clause. So Lotan Is found In the Hebrew of Genesis for Lot. Bochart therefore considers It equivalent to Midian, or a part of Arabia. So In Numbers 12. 1, Moses' Midianite wife is called an Ethiopian (Hebrew, Cushite). Maukee thinks the dwellers on both sides of the Arabian Oulf, or Red Sea, are meant; for in the preceding verse God's everlasting or ancient ways of delivering His people are mentioned ; and in the following verse, the dividing of the Red Sea for them.
Cf. Miriam's song as to the fear of Israel's foes far and near caused thereby (Exodus 15. 14-16). Hebrew expositors refer it to Cushan-rlshathalm, king of Mesopotamia, or Syria, the first oppressor of Israel (Judges 3. 8, 10), from whom Othnlel delivered them. Thus the second hemi45 tlie types (Psalm 89. 19, 20, 38). God from the beginning delivered His people in person, or by the hand of a Mediator (Isaiah 63. 11). Thus HabakkuiE'CouOrms believers
Introduction. ZEPHANIAH. InlroductUm,
Jn the hope of their deliverance, as well because God is always the same, as also because the same anointed Mediator is ready now to fulfil God's will and interpose for Israel, as of c(!d. [Calvik.] Macker translates to suit the parallelism, " for salvation to thine anointed," through such fear. Whoever is "secnrely torpid and hardened towards God, will be tumultuously agitated in the day of affliction, and so will bring on himself a worse destruction; but he who in time meets God's wrath and trembles at His threats, prepares the best rest for himself in the day of affliction. [Calvin.] Hendehsom translates, "Yet I shall have rest." Haljakkuk thus consoling his mind, Though trembling at the calamity conjing, yet I shall have rest in God (Isaiali 20.3). But that .sentiment does not seem to be directly asserted till i'. 17, as the Avorda following at the close of tliis verse imply, tvlien he eometli up nnto tlie people, l»e will invade—rather (as English V'ersion is a mere truism), connected with the preceding clause, "that I miglit rest, &c., when he (the Clialdeau foe) cometh up unto the people (the Jews), t/iat viz., Israel's king in the abstract, answering to the "people" in tlie former clause (cf. Psalm 28.8; Lamentations i.
20). Or Israel is meant, the anointed, i. e., consecrated ))eople of Jehovah (Psalm 105. 15). wouiidedst the head out of tlie Iiovise of the wicked—probably an allusion to Psalm 68. 21. Each head person sprung from and belonging to the house of Israel's wicked foes; such as Jabin, whose city Hazor was " the head of all the kingdoms" of Canaan (Joshua 11. 10; cf. Judges 4. 2, 3, 13). discovering the foundation—thou destroyedst high and low. As the 7ieacZ of the house" means the prince, so the "foundation" means the general host of the enemy, unto the neck—image from a flood reaching to the neck (Isaiali 8. 8 lie may ciU them off." [Calvin.] The Hebrciv for "invade" means, to rush upon, or lo attack and cut off with congregated troops. 17. Destroy the "vines" and "fig trees" of the carnal heart, and his mirth ceases. But those who wlien full enjoyed God in all, when emptied can enjoy all iu God. They can sit down ui)on the heap of ruined creature comforts, and rejoice in Him as the " God of their salvation." Running in tlie way of ilis commandments, we outrun our troubles. Tluis Hal)akkuk, beginning his prayer with trembling, ends it willi a song of triumph (Job 13. 15; Psalm 4. 7; 43. 3, 5). labour of tlie olive—i. e., the J'ruit expected from the olive. faU— til., lie, i.e., disappoint, the hope (Margin, Isaiah 58. 11). fields—from a Hebrew root meaning "to be yellow;" such as they look at liarvest-time. meat—food, grain, cut off—i. e., cease. 18. yet X will rejoice—The prophet speaks in the name of his people. 19. I\inds' feet . . . walk upon . . . higli places—Habakkuk has here before his mind Psalm 18. .1.3,
30. 28). So God, by His wrath overflowing on the foe, caused their princes' necks to be trodden under foot by Israel's leaders (Joshua 10. 24; 11. 8. 12). 14. strike . . . witli Ills staves—with the "wicked" {v. 13) foe's own sword (Maukek translates, "spears") (Judges 7. 22). head of Ills villages—not only kings were overthrown by God's hand, but His vengeance passed through the foe's villages and dependencies. A just retribution, as the foe had made " the inhabitants of Israel's villages to cease" (Judges 5. 7). Grotius translates, "of his warriors;" GeSKNIUS, "the cliief of his captains." to scatter n\e—Israel, with whom Habakkuk identifies himself (cf. ch. 1.
12). rejoicing ... to devour the poor secretly— " tlie poor" means the Israelites, for whom in their helpless state the foe lurks in his lair, like a wild beast, to pounce on and devour (Psalm 10. 9; 17. 12). 15. Tliou didst walk tlirough the sea with thine horses— ( V. 8.) No obstacle could prevent thy progress when leading thy people in safety to their inheritance, whet>ier the Red Sea, Jordan, or the figurative waves of foes raging against Israel (Psalm 65. 7; 77. 19). 16. When I heard . . . trembled viz., at the judgments which God had declared
34; Deuteronomy 32. 13. "Hinds' (gazelles') feet" imply the swiftness with which God enables him (the prophet and his people) to escape from his enemies, and return to his native land. Tlie "higli places" are called "mine," to imply that Israel shall be restored to his own land, a land of hills which are places of .safety and of eminence (cf. XJenesis 19. 17, and Matthew 21. 16). Probal)ly not only the (ch. 1.) were to be inflicted on Judea by the Chaldeans, belly—the bowels were thought by the Hebrews to be the Beat of yearning compassion (Jeremiah 31. 20). Or " heard" may refer to 2 of this ch . 3., " "When I heard as to Jehovah 's coming interposition for Israel against the Chaldeans being still at some distance" (ch. 2. 3); so also " the voice." [Maurer.] at the voice—of the Divine threatenings (eh. safety, but the moral elevation, of Isra<'l above all the lands of the earth is implied (Deuteronomy 33. 2S). on my stringed instruments ncginoth. This is ;i»e proi)het'8 direction to the precentor ("chief singer") how the preceding ode (ch. 3) is to be performed (d. Psalm 4. and 6., titles). The prophet had a certain form of stringed instrument adapted to certain numbers and measures. This formula at the end of the ode, directing the kind of instrument to be used, agrees with that in the beginning of it, wlilch directs the kind of mehvly (cf. Isaiah
1. 6). The faithful tremble at the voice alone of God before He inflicts punishment. Habakkuk speaks in the person of all the faithful in Israel, trembled in myself— i. e., I trembled all over. [Grotius.] tliat I might rxst In the day of trouble—the true and only path to rest is
ZEPHANIAH.
INTRODUCTION.
Bbphaniah, ninth In order of the minor prophets, prophesied "In the days of Joslah" (ch. 1. 1), i. e., between 642 and 611 B.C. The name means "Jehovah hath guarded," hidden (Psalm 27.5; 83.3). The specification In the Introductory heading, of not only his father, but also his grandfather, and great-grandfather, and great-great-grandfather, implies that the latter were persons of note, or else the design was to distinguish him from another Zephanlah of note at the time of the captivity. The Jews' supposition, that persons recorded as a prophet's ancestors were themselves endowed with the prophetic spirit, seems groundless. Though there is no impossibility of the Hezektah, who was Zephanlah's great-great-grandfather, being King Hezekiah as to the number of generations ; for Hezeklah'g reign of twenty-nine years, and hissuccessoi-'s reign of fifty-five years, admit of /oitr generations interposing between, yet the omission of the designation, "king of Judah," is fatal to the theory (cf. Proverbs 25. 1; Isaiah ;i8. 9). ile must have flourished in the earlier part of Josiah's reign. In ch. 2. 13-15 he foretells the doom of Nineveh, whioli happened in B.C. 625; andln ch. 1. 4 he denounces various forms of idolatry, and specially that of Baal. Now Joslah'a reformation began in the twelfth and was completed In the eighteenth year of his reign. Zeplianlah, therefore, in denouncing Baal worship, co-operated with that good king in his ef Torts, and so must have prophesied somewhere between the twelfth and eighteenth years of his reign. The silence of the historical books Is no argument agalUBt
Ibis, as it would equally apply against Jeremiah's prophetical existence at the game time. Jewish tradition says that 706
Owl's Severe Judgment against Judah ZEPHANIAH 1. for the Divers Sins of (he Land, Zephaniah had for his colleagues Jeremiah, whose sphere of labour was the thoroughfares and market-places, and HulJah the prophetess, "who exercised her vocation in the college in Jerusalem.
The propnecy begins with the nation's sin and the fearful retribution coming at the hands of the Chaldeans. These are not mentioned by name as in Jeremiah; for the prophecies of the latter, being nearer the I'ulfllment, become more explicit than those of an earlier date. The second chapter dooms the persecuting states in the neighbourhood as well as Judea Itself. The third chapter denounces Jerusalem, but concludes with the promise of her joyful re-establlshment in the theocracy.
The style, though not generally sublime, Is graphic and vivid in details (cf. ch. 1. 4-12). The language Is pure, and tree ftom Aramaisras. There are occasional coincidences witli former propliets (cf. ch. 2. 14, with Isaiah 34. 11; cli. 2. 15, with Isaiah 47. 8; ch. 3. 10, with Isaiah 18. 1; ch. 2. 8, wltjh Isaiah 16. B; also ch. 1. 5, with Jeremiah 8. 2; ch. I. 12, with Jeremiah 48. 11). Such coincidences In part arise from the phraseology of Hebrew prophetic poetry being the common language of the Inspired brotherhood. The New Testament, at Romans 15. 6, seems to refer to Zephaniah 3. 9.
(Jeremiah 2. 13, 17). 7. Hold thy peace at the presence of the Lord—(Habakkuk 2. 20.) Let the earth be silent at His approach. [Maurer.] Or, "Thou whosoever hast been wont to speak against God, as if He liad no care about earthly affairs, cease thy murmurs and self-justifications; submit thyself to God, and repent in time." [Calvin, tfec] Lord . . . prepared a sacri Ace — viz., a slaughter of the guilty Jews, the victims due to His justice (Isaiah 34. 6; Jeremiah 46. 10; Ezekiel 39. 17). bid his guests lit., sanctified His called ones (cf. Isaiali 13. 3). It enhances the bitterness of tiie judgment that the heathen Chaldeans sliould be sanctified, or consecrated as it were, by God as His priests, and be called to eat the Hesli of tlie elect people ; as on feast-days the priests used to feast among themselves on the remains of tlie sacrifices. [Calvin.] English Version takes it not of the priests, but ttie guests bidden, who a\so had to "sanctify" or purify themselves before coming to the sacrificial feast (1 Samuel 9. 13, 22 ; IS
CHAPTER I,
Ver. 1-18. God's Severe Judgment on Judah for its Idolatry and Neglect of Him : The Rapid approach OF THE Judgment, and the Impossibility of KsScape.
1. days of JosiaU—Had their Idolatries been under former kings, they might have said, Our kings have forced us to this and that. But under Joslah, who did all In his power to reform them, they have no such excuse, son of Amoii —the idolater, whose bad practices the Jews clung to, rather than the good example of Joslah, his son, so incorrigible were they In sin. Judah—Israel's ten tribes had ere this gone Into captivity. 3. utterly consume—from a root to sweep away, or scrape off utterly. See the Margin, Jeremiah 8. 13, and here, from off tUe land—of Judah.
3. Enumeration in detail of the "all things" (r. 2 ; cf. Jeremiali 9. 10; Hosea 4. 3). the stumbling-blocks— idols which cause Judah to offend or stumble (Ezekiel U. 3, 4, 7). with the wIcUed—the idols and their worshippers shall be involved In a common destruction. •*. stretch out mine hand—Indicating some remarkable and unusual work of vengeance (Isaiah 5. 25; 9. 12, 17, 21). Judah—including Benjamin. These two tribes are to suffer, which thought themselves perpetually secure, because they escaped the captivity In which the ten tribes were involved. Jerusalem— the fountain-head of the evil. God begins witli His sanctuary (Ezekiel 9. 6) ; and those who are nigh Him (Leviticus 10. 3). the remnant of Baal—the remains of Baal-worship, which as yet Josiah was unable utterly to eradicate in remoter places. Baal was the Phoenician tutelary god. From the time of the Judges (Judges 2. 13) Israel had fallen Into this idolatry; and Manasseh lately had set up this idol within Jehovah's temple itself (2 Kings 21. 3, 5, 7). Josiah began his reformation in the twelfth year of his reign (2 Chronicles 34. 4, 8), and in the eighteenth had as far as possible completed it. Chemarlms—idol priests, who had not reached the age of puberty; meaning "ministers of the gods" (Servius on 5). Nebuchadnezzar was bidden to come to take vengeance on guilty Jerusalem (Jeremiah ^j. 9). 8. the princes—who ouglit to have been an example of good to others, but were ringleaders in all evil, tlie king's children — fulfilled (Jeremiah 39.6) on Zedekiah's children ; and pi'eviously, on Jehoaliaz and Eliakiui, the sons of Josiali (2 Kings 23
31, 36; 2 Chronicles 36. 6; cf. also 2 Kings '20. 18; 21. 13). Huldah the prophetess (2 Kings 22. 20) intimated that whicli Zephaniali now more expressly foretells, all sncii as are clothed with 8trai>ge apparel—the jirinces or covrtiers who attired themselves in costly garments, imported from abroad; partly for the sake of luxury, and partly to Ingratiate themselves with foreign great nations whose costume they Imitated, as well as tlieir Idolatries [Calvin]; whereas in costume, as in otlier respects, God would have them to be separate from the nations. GroTius refers the "strange apparel" to garments forbidden by the law, e.g., men's garments worn by women, and vice versa, a heathen usage in the worship of Mars and Venus (Deuteronomy 2'2. 5). 9. tliose that leap on the threshold—the servants of the princes, who, after having gotten prey, like hounds, for their mastei's, leap exultingly on their masters' thresholds; or, on the thresholds of the houses which they break Into. [Calvin.] Jerome explains it of those who walk up tlie steps into Die sanctuary with hauglitiness. Hosenmuller translates, "Leap ouer the threshold;" viz., in imitation of tlie Philistine custom of not treading on the tliresliold, which arose from the head and hands of Dagon being cutoff on the threshold before the ark (1 Samuel 5. 5). Cf. Isaiah 2. 6, " tliy people . . . are sootlisayers like the Philistines." Calvin's view agrees best wltii the latter clause of the verse, mi . . , masters' houses with violence, <tc. i. e., with goods obtained wi</n'ioie)tce, &c. 19. Ilsh-gatc—(2 Chronicles 33. 14; Nehemiah 3.3; 12.39.) Situated on the east of the lower city, north of the slieep-gate [Maurek]: near the stronghold of David In Millo, between Zion and tlie lower city, towards the west. [Jerome.] Tiiis verse describes tlie state of the city whilst besieged by Nebuchadnezzar. It was througli the fish-gate that he entered the city. It received Its name from the fish-market which was near it. Through It passed tliose who used to bring fish from the lake of Tiberias and Jordan. It answers to what is now called tlie Damascus gate. [Hender.son,J the second—vu., the gate which was second In dignity, JffneuZ, 11), the same name as the Tyrian Camilli, r and I being interchangeable (cf. Margin, Hosea 10. 5). Josiah Is expressly said {Margin, 2 Kings 23. 5) to have "put down the Chemarlm." The Hebrew root means black (from the black garments which they wore, or the marks which they branded on their foreheads); or zealous, from their idolatrous fanaticism. The very "name," as well as themselves, shall be forgotten, the priests—of Jehovah, of Aaronic descent, who ought to have used all their power to eradicate, but who secretly abetted. Idolatry (cf. ch. 3.
4; Ezekiel 8.; 22. 26; 44. 10). From the priests Zephaniah passes to the people. 5. worship the host of heaven Haba: whence, in contrast to Sabeanism, Jehovah is called Lordof Sabaoth. upon the housetops—which were flat (2 Kings 2:j. 5, 6, 12; Jeremiah 19. 13; 32. 29). swear by the Lord—rather, "swear to Jehovah" (2 Chronicles 15.
14); solemnly dedicating themselves to Him (cf. Isaiah 48.
1; Hosea 4. 15). and—" and jei (with strange inconsistency, 1 Kings 18. 21; Ezekiel 20. 39; Matthew 6. 24) swear by MaiCham," i.e., "their king" [Maurer]; the same as Molech {Note, Amos 5. 26), and "Mllcom the god of . . . Amnion" (1 Kings 11. a3). If Satan have half the heart, he will have all; If the Lord have but half offered to Him, He will have none. 6. This verse describes more comprehensively those guilty of defection from Jehovah In any way
GoiCs Severe Judgment against Judah. ZEPHANIAII II. Exhortation to Repent ere Judgmmi, Ethiopia and Assyria. 1. Gather yourselves—<o a rc
[Calvin.] Or, ZTiesecondor lower partofthecity. Appropriately, the fish-gate, or extreme end of the lower part of the city, first resounds with the cries of tlie citizens as the foe approaclies; then, as he advances furtlier, tliat part of the city itself, viz., its inner part; lastly, when the foe ligioiis assembly, to avert the judgment by prayers (Joel i
16). [Grotius.] Or, so as not to be dissipated "as chaff" (v. 2). The Hebrnv is akin to a root meaning clatjf. Helfconfldence and corrupt desires are the dissipation from whicli they are exhorted to gather themselves. [Calvin.] The foe otherwise, like the wind, will scatter you "as the chaflT." Repentance is tlie gatliei ing of tliemsclvcs meant, nation not desired—(Cf. 2 Chronicles 21. 20), i. e., not desirable ; unworthy of the grace or favour of God ; and yet God so magnifies that grace as to be still solicitous foi their safety, though they had destroyed themselves and forfeited all claims on His grace. [Calvin.] Margin from Chaldee Version has, "not desirous," viz., of returning to God. Maurer and Gksenius translate, "Not waxing pale," i.e., dead to shame. Englisli Version is best. 2. Before the decree bring forth i. e.. Before God's deciee against you announced by me (ch. l.)haveits fulfilment. As the embryo lies hid in the womb, and then emerges to light in its own due time, so though God for a time hides His vengeance, yet He brings it forth at the proper season, before the day pass as the chaff—i. e., before the day for repentance pass, and with it you, the ungodly, pass away as </icc/io^(Job 21. 18; Psalm 1. 4). Maurer puts it parenthetically, " the day (i. e., time) passes as the chatT" (i. e., most ciuickly). Calvin, "before the decree bring forth " is actually come, and has burst in, the hills, the higher ones especially, Zion and Moriah, on which tlie upper city and temple were founded. [Maurer.] The second, or lower city, answers to Akra, north of Zion, and separated from it by the valley of Tyropoeon running down to the pool of Si loam. [Henderson.] The Hebrew is translated "college," 2 Kings 22.14; so Vatablus would translate here, hills—not here those outside, but those within the walls, Zion, Moriah, and Ophel. 11. MaUtesli—ratlier, " the mortar," a name applied to the valley of Siloam from its hollow shape. [Jerome.] The valley between Zion and Mount Olivet, at the eastern extremity of Mount Moriah, where the merchants dwelt. Zechariah 14. 21, "Tlie Canaanite," viz., merchant. [Chaldee Version.] The Tyropoeon (i. e., cheese-makers') valley below Mount Akra. [Rosenmuller.] Better Jerusalem itself, so called as lying in the midst of hills (Isaiah 22. 1 ; Jeremiah 21. 13), and as doomed to be the scene of its people being destroyed as corn or drugs are pounded in a mortar (Proverbs 27. 22). [Matjrer.] Cf. the similar image of a "pot" (Ezekiel 24.
3, 6). The reason for the destruction is subjoined, viz., its merchant people's greediness of gain, all tlie mercliant people lit., the Canaanite people : irony: all the mercliant people of Jerusalem are very Canaanites in greed for gain and in idolatries {Note, Hosea 12. 7). all . . . tUat bear silver—loading themselves with that which will prove but a fiurdera (Habakkuk 2. 6). 13. search . . . -with candles—or lamx>s; so as lo leave no dark corner in it wherein sin can escape the punishment, of which the Chaldeans are my instruments (cf. r.'. 13; Luke 15. 8). settled on their lees hardened or crusted. Image from the crust formed at the bottom of wines long left undisturbed (Jeremiah (the predicted vengeance), (then) the chaff (the Jews) shall pass in a day, i. e., in a moment, though they thought that it would be long before they could be overthrown. English Version is best; the latter clause being explanatory of the former, and so the before being understood, not expressed. 3. As in v. 1 (cf. Note, ch. 1. 12) he had warned the hardened among the people to humble themselves, so now he admonishes "the meek" to proceed in their right course, that so they may escape the general calamity (Psalm 76. 9). The meek bow themselves under God's chastisements to God's will, whereas the jngodly become only the more hardened by them. Seek y« the liord—in contrast to those that "sought not the Lord" (ch. 1. 6). The meek are not to regard what the multitude do, but seek God at once, his judgment—i. e., law. The true way of "seeking the Lord" Is to "work judgment," not merely to be zealous about outward ordinances, seek meekness— not perversely murmuring against God's dealings, but patiently submitting to them, and composedly waiting for deliverance. It maybe ye shall be hid—(Isaiah 26. 20 ; Amos 5. 6.) This phrase does not imply doubt of the deliverance of the godly, but expresses the ditficulty of It, as well that the ungodly may see the certainty of their doom, as also that the faithful may value the more the grace of God in their case (1 Peter
48. 11). The efl Tect of wealthy undisturbed ease ("lees") on the ungodly is hardening : they become stupidly secure (cf. Psalm 55. 19; Amos 6. 1). liord will not do good . . . evil—they deny that God regards human afl'airs, or renders good to the good, or evil to the evil, but that all things go hap-hazard (Psalm 10. 4; Malachi 2. 17). 13. Fulfilling the prophecy Deuteronomy 28. 30, 39 (cf. Amos
5. 11). 14:. voice of . . . day of . . . £>ord i. e., Jehovah ushering in that day with a roar of vengeance against tlie guilty (Jeremiah 25. 30 ; Amos 1. 2). They who will not now heed {v. 12) His voice by His prophets, must heed it when uttered by tlie avenging foe. mighty . . . shall cry . . . bitterly—in hopeless despair; the might on which Jerusalem now prides itself, shall then fall utterly. 15. vvasteness . . . desolation—the JJefrrert) terms by their similarity of sounds, Shoah, Umeshoah, express the dreary monotony of desolation (cf. Note, Nahum 2. 10). 16. the trumpet viz., of the besieging enemy (Amos 2. 2). alarm —the war-shout. [Maurer.] towers lit., angles ; for city walls used not to be built in a direct line, but with sinuous curves and angles, so that besiegers advancing might be assailed not only in front, but on both sides, caught us
4. 17-19). [Calvin.] Cf. 2 Kings 25. 12. *. For-He makes the punishment awaiting the neighbouring states an argument why the ungodly should repent {v. 1) and the godly persevere, viz., that so they may escape from the general calamity. Gaza shall be forsaken—In the Hebrew there is a play of similar sounds, Gaza Oaztibah ; Gaza shall be forsaken, as its name implies. So the Hebreiv of the next clause, Ekron teeakeer. at the noonday —when on account of the heat Orientals usually sleep, and military operations are suspended (2 Samuel 4. 5, Ac). Hence an attack at noon implies one sudden and unexpected (Jeremiah 6. 4, 5; 15. 8). Ekron—iowr cities of the Philistines are mentioned, whereas yire was the normal number of their leading cities. OaiA is omitted, being at this time under the Jews' dominion. David had subjugated it(l Chronicles 18.1). Under Joram the Philistines almost regained It (2 Chronicles 21. 16), but Uzziah (2 Chronicles 26. 6) and Hezekiah (2 Kings 18. 8) having conquered them, it remained under the Jews. Amos 1. 6. &c., Zechariah 9.5,6, Jeremiah 25. 20, similarly mention only four cities of the Philistines. 5. Inhabitants of the seacoast—the Philistines dwelling on the strip of sea-coast south-west of Canaan. Lit., tlie cord or line of sea (ct Jeremiah 47. 7 ; Ezekiel 25. 16). the Chercthltes—the Creit were in a "cul-de-sac;" towers were built especially at the angles. So Tacitus describes the walls of Jerusalem, Hist. 5. 11. 7. 17. like blind men—unable to see whither to turn themselves so as to find an escape from existing evils, flesh Hebrew, bread; so the Arabic term for bread is used for Jtesh (Matthew 26. 26). 18. Neither . . . silver nor . . . gold shall . . . deliver them, &c.—(Proverbs 11.
4. ) lire of his Jealousy—(Ezekiel 38. 19.) His wrath Jealous for His honour consuming the guilty like flre. make even a speedy riddance of all—rather, a consummation (complete destruction: " full end," Jeremiah 46. 28; Ezekiel 11. 13) altogether sudden," &c. [Maurer.] "A consumption, and that a sudden one," &c. [Calvin.]
CHAPTER II. tans, a name applied to the Philistines as sprung from Crete (Deuteronomy 'i.'£i Jeremiah 47.4; Amos 9.7).
Ver. 1-15. Exhortation to Repent ere the ChaluicAN Invaders come. Doom of Judah's Foes, the iPhii.istinbs, Moab, Ammon, with their Idols, and Philistine means "an emigrant." Canaan . . . land of The Judgment of Pkilislia, Moah, etc. ZEPHANIAH III. A Sharp Reproof of Jerusalem. the Plilltstlnes—they occupied the south-west of Canaan cedar wainscoting on the walls, and beams of the ceilitig, bare to wind and rain, the roof being torn oft', and the windows and doors broken through. All this is designed as a consolation to tlie Jews that they may bear their calamities patiently, knowing that God will avenge them. 15. Notliing then seemed more improbable than that the capital of so vast an empire, a city sixty miles in compass, with walls 100 feet high, and so thick that three chariots could go abreast on them, and witli 1500 towers, should be so totally destroyed that its site is with difl Sculty discovered. Yet so it is, as the prophet foretold, tliere is none besides me-»-This peculiar phrase, expressing self-gratulation as if peerless, is plainly adopted from Isaiali 47. 8. The later prophets, when the spirit of prophecy was on the verge of departing, leant more on the predictions of their predecessors, hiss—In astonishment at a desolation so great and sudden (1 Kings 9. 8) ; also in derision (Job 27. 23; Lamentations 2. 15; Ezekiel 27. 30), (.losliua J3. 2.3;; a name which hints that they are doomed lo tlie same destruction as tlie early occupants of tiie land.
6. tUvelliiigs and cottage* for shepherds—rather, dwellin(js u Uh cUierns (i. e., water-tanks dtir; in the eartli) for thepherds. Instead of a thiols population and tillage, the region shall become a pasturage for nomad sheplurds' flocks. The Hebrew for duff cisterns, Ceroth, seems a play on sounds, alluding to their name Cherethites (v. 5) : Their land shall become what their national nam,e implies, a land of cisterns. Maurer translates, " Feasts for shepherds' (flocks)," t. e., one wide pasturage. 7. remnant of . . . Judah—those of the Jews who shall be left after the coming calamity, and who shall return from exile, feed thereupon viz., in the pastures of that sea-coast region (i\ 6). visit—in mercy (Exodus 4. 31). 8. I have heard— Beasonable consolation to Judah when wantonly assailed by Moab and Ammon with impunity : God saith, " I have heard It all, though I might seem to men not to have observed it because I did not immediately inflict punishment." magnifled themselves acted haughtily, \nwa,<i\n the territory of Judah (Jeremiah 48.29 ; 49.1; cf. t). 10; Psalm 35.28; Obadiah 12). 9. the breeding of nettles— CHAPTER III.
Ver. 1-20. Resumption of the Denunciation of JeKU.SALEM, as BEING UnREFOKMED BY THE PUNISHMENT OF OTHER Nations: After her Chastisement Jehovah will, Interpose FOR HER AGAINST HER IOES; HI3 worship shall flourish in all lands, beginning at Jerusalem, where he shall be in the midst of His People, and shall make them a Praise in all the Earth. 1. ftlthy—Maurer translates from a difteront root, "rebellious," "contumacious." But the following term, " polluted," refers rather to her inward moral flUh, in spite of her outward ceremonial purity. [Calvin.] Grotius says, the Hebrew is used of women who have prostituted their virtue. There Is in the Hebreiv Moreah, a play on the name Moriah, the hill on which the temple was built; implying the glaring contrast between their or, the overspreading of nettles, i. e., a place overrun with them, salt pits—found at the south of the Dead Sea. The water overflows in the spring, and salt is left by the evaporation. Salt land is barren (Judges 9. 4-5 ; Margin, Psalm 107. 34). possess them i. e., their land ; in retribution for their having occupied Judah's land. 10. (Cf. v. 8.) their pride—In antithesis to the meek (v. 3). 11. famish bring low by taking from the idols their former fame ; as beasts are famished by their food being witlilield. Also by destroying the kingdoms' under the tutelage of idols (Psalm 90. 4 ; Isaiah 46. 1). gods of tlie earth—who have their existeince only on earth, not in heaven as tlie true God. every one from his place—each in his own Gentile home, taught by the Jews in the true religion : not in Jerusalem alone shall men worship God, but evei-ywhere (Psalm 68.29,30; Malachil. 11; John 4. 21; 1 Corintliians fllthiness ?t,nA the holinessof the worship on Moriah, which they professed to have a share in. oppressing—ii2., the poor, weak, widows, orphans and strangers (Jeremiah 22.
3). a. received not correction—Jerusalem is incurable, obstinately rejecting salutary admonition, and refusing to be refo med by correction (Jeremiah 5. 3). trusted not in . . . Iiord—Distrust in the Lord as if He were insutflcient, is the parent of all superstitions and wickednesses. [Calvin.] drew not near to her God—though God was specially near to her (Deuteronomy 4. 7) as "her God," yet she drew not near to Him, but gratuitously estranged herself from Him. 3. roaring—for prey (Proverbs 28. 15; Ezekiel 22.27; Amos 3.4; Mlcah2. 2). evening wolves
1. 2; 1 Timothy 2. 8). It does not mean, as in Isaiah 2. 2; Micah 4. 1, 2; Zeehariah 8. 22; 14. 16, they shall come /j-ow their several places to Jerusalem to worship. [Mauker.J all . . . Isles of . . . heathen i. e., all the maritime regions, especially the west, now being fulfilled in the gathering In of the Gentiles to Messiah. 12. Fulfilled when Nebuchadnezzar (God's sword, Isaiah 10. 5) conquered Egypt, with which Ethiopia Is closely connected as its ally (Jeremiah 46. 2-9 ; Ezekiel 30. 5-9). ^e—lit.. They. The third person expresses estrangement; whilst doomed before God's tribunal In the second person, tliey are spoken of in the third as aliens from God. 13. Here he passes suddenly to the north. Nineveh was destroyed by Cyaxares and Nabopolassar 625 b. c. The Scythian hordes, by an inroad into Media and thence in the southwest of Asia (thought by many to be the forces described by Zephaniah, as the invaders of Judea, ratlier than tlie Chaldeans), for a while interrupted Cyaxares' operations wliicli are most ravenous at evening after being foodless all day (Jeremiah 5.6; Habakkuk 1.8). they gnaw not the bones till the morrow—rather, " they put not off till to-morrow to gnaw the bones;" but devour all at once, bones and flesh, so ragingly ravenous are they. [Calvin.] 4. light—in whose life and teaching there is no truth, gravity, or steadiness, treaclierous-false to Jehovah, whose prophets they profess to be (Jeremiah 23. 32; Ezekiel 22. 28). polluted . . . sanctuary— by their profane deeds. 5-7. The Jews regard not God's justice manifested in the midst of them, nor His judgments on the guilty nations around. 5. The just Iiord—Why then are ye so unjust? is in tixe midst thereof—He retorts on them their own boast, "Is not the Lord among us" (Micah 3. but he finally succeeded. Arbaces and Belesis previously subverted the Assyrian empire under Sardanapalus (i. e., Pul?). 877 B. c. 14. flocks—of sheep ; answering to "ijeasts" In tlie parallel clause. Wide pastures for sheep, and haunts for wild beasts, shall be where once there was a teeming population (cf. t>. 6). Maurek, needlessly for the parallelism, makes It "flocks of savage animals." heasts of the nations—t. e., beasts of the earth (Gei.esis 1. 21). Not as RoSENMUi.LER, "all kinds of beasts that form a nation," i. e., gregarious beasts (Proverbs 30. 25, 20). cormorant— rather, the pelican (so Psalm 102.6; Margin, Isaiah 34. 11). bittern—(Isaiah 14. 23.) Mavuer translates, "the hedgehog;" Henderson, " the porcupine." npper lintels—rather, "the capitals of her columns," viz., In lier temples and palaces. [Marker.] Oc, "on the poinegranatellke knops at the tops of the houses." [Grotius.] Uielr voice shall sing in the windovrs—the desertfirequenting birds' "voice in the windows" Implies desolation reigning in the upper parts of the palaces, answertug to "desolation ... in the thresholds," {. «., In the lower, he sl Lall uncover the cedar-work-laying the 11)? True He Is, but it is for another end from what j e think [Calvin], viz., to lead you by the example of His righteousness to be righteous. Leviticus 19.2, "Ye shall be holy : for I the Lord your God am holy." [Maurer.J But Calvin, " That ye may feel His hand to be the nearer for taking vengeance for your crimes : ' He will not do Iniquity' by sut Tering your sins to go unpunished" (Deuteronomy
32.4). every morning lit., morning by morning. The time in the sultry East for dispensing justice, bring . , , to light—publicly and manifestly by the teaching of His propliets, which aggravates their guilt; also by samples of His judgments on the guilty, he faileth not—He is continually setting Ijefore you samples of H is justice, sparing no pains. Cf. Isaiah 5. 4 ; 50. 4, " he wakeneth morning by morning," knoweth no shame—the unjust Jewa are Aii Exhortation to Wait ZEPIIANIAII III. for the ReMoration of hrael. not shamed by His Jiistloe into repentance. 6. I had licpeii that my people by my judgments on otlier nations would be led to amendment ; but they are not, so blinded by sin are they, towers— angles or corners ; lience tle towers built at the angles of their city walls. Under Josiah's long and peaceful reign the Jews were undisturbed, whilst the great incursion of Scythians into Western Asia took place. The judgment on the ten tribes in a former reign also is here alluded to. 7. I gai<I, S«»rely, &c.—God speaks after the manner of men in condescension toman's infirmity; not as though God was ignorant of the future contingency, but in their sense, Surely one might have ex the God of the Hebrews shall be tlie one only object of worship. Until the Holy Ghost purify the tips, we Cannot rightly call upon God (Isaiah 6.5-7). serve him with one eonsent— /i7., slioulder or bad: ; metaphor from a yoke, or burden, borne between two (Numbers 13. 23); helping one another with conjoint effort. If one of the two bearers of a burden, laid on both conjointly, give way, the burden mustfall totheeartli. [Calvin.] Christ's rule is called a burden (Matthew 11.30; Acts 15. "28; Revelation 2.24; cf. 2 Corinthians fi. 14 for the same image). 10. From beyond . . . Ktliiopia my suppliants—^i7., burners of incchse (cf. PsaliTi 141. 2; Revelation 5. S, and 8.
3,4). The Israelites are meant, called " tiie daughter of my dispersed," a Hebrew idiom for my dispersed people. "The rivers of Ethiopia" are those which enclose it on the north. In the west of Abyssinia there has long existed a people called Fatashas, or "emigrants" (akin to the synonym Philistine). These trace their origin to Palestine, and profess the Jewish religion. In physical traits tliey resemble the Arabs. When Bruce was there they had a Jewish king, Gideon, and his (lueen, Judith. P.-obably the Abyssinian Christians were originally in part converted Jews. They are here made the representatives of all Israel which is to be restored, shall bring mine oflering — I. e., the offering that is my right. I prefer, with Db We'ITe and Clialdee Vei'sion, making "suppliants" the objective case, not the nominative. Tlie peoples (v. 8, 9), brought to fear me by my judgments, "shall bring as mine ottering my suppliants (an appropriate term lor the Jews, on whom then there shall have been poured the spirit o( supplications, Zechariah 12. 10), the daughter of my dispersed." So Isaiah 66. 20, " they shall bring all your brethren for an offering unto the Lord." Cf. Hoksley'3 view of Isaiah 18. 1, 2,7. England in this view may be the naval power to restore Israel to Palestine (Isaiah 60. 9). The Hebrew for Ethiopia is Cush, which may include not only Ethiopia, but also the region of Tigris and Babylon, where Nimrod, Cush's son (Genesis 10. 8-12), founded Nineveh and acquired Babylon, and where the ten tribes are mentioned as being .scattered (1 Peter 1. 1; 5. 13; cf. Isaiah pected ye would under such circumstances repent: but no ! thou—at least, O Jerusalem ! Cf. " thou, even thou, at least in this thy day," Luke 19. 42. their dwelling the sanctuary. [Buxtorf.] Or, the city. Cf. Jesus' wonls (Luke
13. ;3o), " Behold, your house is left unto you desolate " (Leviticus 26.31,32; Psalm 69.25); and used as to tlie temple (Micali 3.12). "Their" is used instead of "thy;" this change of person implies that God puts them to a greater distance, liowsoever I punished thcni—Howsoever I might have punished them, I would not have cut off their dwelling. CALVIN, "Howsoever I had marked them out for punishment" because of their provocations, still, if even then they had repented, taught by my corrections, I was ready to have pardoned them. Maurer, " Altogether in accordance with what I had long agodecreed (ordained) concerning you " (Deuteronomy 28. 1-14, and, on the other hand, 15-68; 27. 15-26). English Version, or Calvin's view,' is Ijetter. rose early, and corrupted, itc—early morning is in the East the best time for transacting sei-ious business, before the relaxing heat of mid-day comes on. Thus it means, Willi the greatest earnestness they set themselves to "corrupt all their doings" (Genesis 6. 12; Isaiah
5. 11 ; Jeremiah 11.7 ; 25.3). 8. wait ye upon me—here Jehovah turns to the pious Jews. Amidst all these judgments on the Jewish nation, look forward to the glorious time of restoration to be ushered in by God's precious outpouring of wrath on all nations, Isaiah 30. ISySS; where the same phrase, " blegsed are all they that wait /or Him," is used as to the same great event. Calvin erroneously makes this verse an address to the ungodly ; and so MauKEK, " Ye shall not have to wait for me in vain ;" I will presently come armed with indignation: I will no longer contend with you by my prophets, until the day i. e., waiting for the day, &c. (Habakkuk 2.3). rise up to the prey—like a savage beast rising from his lair, greedy for the prey (cf. Matthew 24. 28). Or rather, as a warrior leading Israel to certain victcn-y, which is expressed by "the prey," or booty, which is the reward of victory. LXX. and Syriac versions read tl>e Hebrew, "I rise up as a witriess"
11. 11). The restoration under Cyrus of the Jews trajasported under I'iiaraoh-necho to Egypt and Ethiopia, was an earnest of the future resloratioii under Clirist. 11. slialt thou not be asliamed—thou shall then liave no cause to lie ashamed ; for I will then tulce away out o/ the midst of thee those who by their sins gave thee cause for shame (d. 7). tliem that rejoice In thy pride—those priding themselves on that wliicli thou boustest of, tliy temple ("my holy mountain"), thy election as God's people, etc., ill the Pharisaic spirit (Jeremiah 7.4; Micah 3. 11; Matthew 3. 9). Cf. Jeremiah 13. 17, " mine eyes shall weep for your pride." The converted remnant shall be of a humble spirit (i-. 12; Isaiah 66. 2, 10). li. afflicted ... they (cf. Job 16.8; Malaclii 3.5). Jehovali being in this view tvitness, accuser and judge. English Version is belter (cf. Isaiah 33. 25). gather the nations—against Jerusalem (Zecharlah 14.2), to pour out His indignation upon them there (Joel 3.2; Zechariah 12.2,3). y. For—The blessed things promised in this and v. 10 are tlie immediate resliall trust in . . . Lord— the blessed elt'ect of sanctilied al Uiction on the Jewish remnant. Entire trust in the Lord cannot be, except where all cause for boasting is taken away (Isaiah 14. 32 ; Zechariah 11. 11). 13. nor speak lies—worshipping God in trutli,aud towards man having love without dissimulation. The characteristic of the sults of the punishment Inflicted on the nations, mentioned in V. 8 (cf. V. 19). turn to tlie people a pure language i. e., changing tlieir Impure language I will give to them again a pure language (lit., lip). Cf. lor this Hebrew Idiom, Margin, 1 Samuel 10. 9. The confusion of languages was of the penalty sin, probably idolatry at Babel {Mar-
114,000 sealed of Israel, none sliall malie thent afraid— eitlier foreign foe, or unjust prince (i;. 3), prophet, or priest (v. 4). 14. The prophet In mental vision sees the joyful day of Zion present, and bids her rejoice at it. 15. The cause for joy: "The Lord hath taken away thy judgments," viz., those sent by llini upon thee. After the taking away of sin {v. 13) follows the taking away of gin, Genesis 11.1-6, where also "lip" expresses language, and perhaps also religion; v. 4, "a tower whose lop may reach unto heaven," or rather, points to heaven, viz., dedicated to the heavens idolized, or Bel); certainly, of rebeltrouble. When the cause is removed, the ettect will cease. Happiness follows in the wake of holiness, the i|ord Is in the midst of thee-though He seemed to desert thee lion against God's will. An earnest of the removal of this penalty was the gift of tongues on Peuteeosl (Acts 2.) ; the for a time. He is now present as thy safeguard {v. 17). iiot full restoration of the earth's unity of language and of worship Is yet future, and is connected with the restorasee evil any more— ihou shall not ejperience it (Jeremiah 5.12; 44. 17). 10. Let not thine hands be slack— (Hebrews 1'2. 12.) Do not faint in the work of the Lord. tion of the Jews, to be followed by the conversion of the world. Cf. Isaiah 19.18; Zechariah 14.9; Komans 15.6, "with one mind and one mouth glorify God." The Gentiles' lips have been rendered Impure through being the instruments of calling on idols and dishonouring God (cf. Psalm 16.4; Hosea '2.17). Whether Hebrew shall be the one universal language or not, 710
17. he will rest In his love—<;oilent with it as Hla supreme delight (cf. Luke 15.7, 10). [Calvin.] Isaiah 62.5;
55. 19. Or, He shall be silent, viz., as to thy faults, not Imputing them to thee fMAUUKUj (Psalm 32. 2; Ezeklel33. 16).
I prefer explaining it of that calm silent joy lu the poi*-
Uaygai Reproveth the People HAGGAI L for Neglecting to Buiid God'n Ifntcse.
Kfiislon of the object of one's love , too great for words to exnresx: just as God after the six days of creation rested larly translated. The destruction of Israel s f<i(>s precedes Israel's restoration (Isaiah (ilS. lo, Ui). hei-titnt Ui<Ueth— all that are helpless. Their weakness will Ije no hai rier in tlie way of my restoring them. So in Psalinai. ir,{j\rargin), "halting" is used for adversity. Also Ezciel 34. 16; Micah i. 6, 7. I will get them jirnise, &c.— ^iV., / wilt make them (to l)ecome)a praise and a name, &c. shnmc—(Kzekiel 34. 20.) 20. make you a name . . . praise—make you to become celebrated and praised, turn back your captivity—bring back your captives. [Mal'kek.J The Hebrew in plural, "captivities;" to express the captivities of different ages of their history, as well as the diversity of places in which they were and are dispersed, lu-fora your eyes—incredible as the event may seem, your own eyes with delight shall see it. You will scarcely believe with silent satisfaction in His work, for "behold it was very good" (Genesis 1. 31; 2. 2). So the parallel clause by contrast expresses the joy, not kept silent as this, but uttered in "singing." 18. sorrowful for the solemn assembly—pining after the solemn assenably wliich they cannot celebrate in exile (Lamentations 1. 4 ; 2.6). who are of thee i.e., of thy true citizens; and whom therefore I will restore, to whom the reproach of It was a burden—j. e., to whom thy reproach (" the reproach of my people," Micah 6. 16; their ignominious captivity) was a burden. "Of it" is put for o/ </iee, as the person is often changed. Those who shared in the burden of reproach which fell on my people. Cf. Isaiah 25. 8, "the rebuke of His people shall He take away from off all the earth." 19. «n«lo—Mauker translates, "I will deal with," i. e., as they deserve. Ct Ezekiel 23. 25, where the Hebrew is simiit for joy, but the testimony of your own eyes shall convince you of the delightful reality (cf. Luke 24. 41).
HAGGAI.
INTRODUCTION.
The name Haggai means my feast; given, according to Cocceius, in anticipation of the joyous return from exile. He probably was one of the Jewish exiles (of the tribes Judah, Benjamin, and Levi) who returned under Zerulibabel, the civil head of the people, and Joshua, the high priest, 536 n. c, when Cyrus (actuated by the striking prophecies as to himself, Isaiah 44.28; 4.5.1) granted tliem their liberty, and furnished them with the necessaries for restoring the temple (2 Chronicles 36. 23; Ezra 1. 1; 2. 2). The work of rebuilding went on under Cyrus and his successor Cambyses (called Ahasuerus, Ezra 4. 6) in spite of opposition from the .Samaritans, wlio, when theirotfers of help were declined, began to try to hinder it. These at last obtained an interdict from the usurper Smerdis the Magian (called Artaxerxes, Ezra 4. 7-2.3), whose suspicions were easy to rouse, and the Jews thereupon became so indifferent to tlie v/ork that when Darius came to the throne (521 B. c), virtually setting aside the prohibitions of the usurper, instead of recommencing their labours, they pretended that as the prophecy of the seventy years applied to the temple as well as to the captivity in Babylon (ch. 1. 2), they were only in the sixty-eighth year of it [HbndersonI; so tliat, the proper time not having yet arrived, they might devote themselves to building splendid mansions for themselves, llaggat and Zechariah were commissioned by Jehovah (ch. 1. 1) in the second year of Darius (Hystaspes), b. c. 520, sixteen years after the return under Zerubbabel, to rouse them from their selfishness to resume the work wliich for fourteen years had been suspended. Haggai preceded Zechariah in the work by two months. The dates of his four distinct prophecies are accurately given: (I.) The first (ch. I.), on the first day of the sixth month of the .second year of Darius, 520 b. c, reproved the people for their apathy in allowing the temple to lie in ruins, and reminded them of their ill success in everything because of their not honouring God as to His house. The result was, in twenty-four days afterwards they commenced building under Zerubbabel (ch. 1. 12-15). (II.) The second, on the twenty-first day of the seventh month (ch. 2. 1-9), predicts that the glory of the new temple would be greater than that of Solomon's, so that the people need not be discouraged by the inferiority in outward splendour of the new, as compared with the old temple, which had so moved to tears the elders who had remembered the old (Ezra 3. 12, 13). Isaiah, Jeremiah, and Ezekiel had Implied the same prediction, whence some had doubted whether they ought to proceed with a building so Inferior to the former one ; but Haggai shows wherein the superior glory was to consist, viz., in the presence of Him who is the " desire of all nations" (t).7). (III.) The third, on the twenty-fourtli day of the ninth month (ch. 10. 19), refers to a period when building materials had been collected, and the workmen had begun to put them together, from which time forth God promises His blessing; it begins with removing their past error as to the efficacy of mere outward observances to cleanse from the taint of disobedience as to the temple building. (IV.) The fourth (ch. 2. 20-23), on the same day as the preceding, was' addressed to Zerubbabel, as the repi'esentative of the theocratic people, and as having asked as to the national revolutions spoken of in the second prophecy (ch. 2. 7).
The prophecies are all so brief as to suggest the supposition that they are only a summary of the original discourses. The space occupied is but three months from the first to the last.
The Jews' adversaries, on the resumption of the work under Zerubbabel, Haggai, and Zechariah, tried to set Darius against It; but that monarch confirmed Cyrus' decree, and ordered all help to be given to the building of the temple (Ezra 5. 3, &c. ; 0. 1, <fec.). So the temple was completed in the sixth year of Darius' reign, B. c. 516-515 (Ezra 6. 14). The style of Haggai isconsonant with his messages: pathetic in exhortation, vehement in reprools, elevated In contemplating the glorious future. The repetition of the same phrases (e. g., saith the Lord, or the Lordof hosts, eh. 1.2, 5,7; and thrice in one verse, ch. 2. 4; so " the spirit," thrice in one verse, ch. 1. 14) gives a simple earnestness to his style, calculated to awaken the solemn attention of the people, and to awaken them from their apathy, to which also the Interrogatory form, often adopted, especially tends. Clialdfeisms occur (ch.2. 3; 2. 6; 2. 16), as might have been expected In a writer who was so long In Chaldea. Parts are purely prose history ; the rest is somewhat rhythmical, and observant of poetic parallelism.
Haggai Is referred to In Ezra 5. 1; 6. 14; and in the New Testament (Hebrews 12.26; cf. ch. 2. 6, 7, 22).
The Evil OF THIS Neglect to themselves: The Honour TO God of attending to it: The People's Penitent Obedience under Zeruhbaisel followed by Gob's Gracious Assurance. X. second year of Dariua
CHAPTER I.
Ver. 1-15. Haggai calls the People to co NsinEK
TSBIli. WAYS IK IEGLECTIMQ TO BCILO GOD'S UOUSG
Tlie Pro])Iiet Intes the People HAGGAI 1. lo the Building of the Temple, —Hystaspes, the king of Medo-Persla, the second of the world-empires, Babylon having been overtlirown by the Persian Cyrus. The Jews having uo king of their own, dated by Uie reign of the world-kings to whom they were bnbject. iTarius was a common name of the Persian kings, as riiaraoh of tliose of Egypt, and Csesar of tliose of Rome. The name in the cuneiform incriptions at Persepolis is written Daryawiis, from the root Darh, "to preserve," tlie Conscroator. [Lassen.] Herodotus, 6.98, explains it Coerrepetition, 1 Samuel 25. 21; Zechariah 7.5. celled—rather, wainscoted, ot paneled, referring to the walls as well as the ceilings; furnished not only witli comfort but luxury, in sad contrast to God's house not merely unadorned, but the very walls not raised above the foundations. How different David's feelings (2 Samuel 7.2)! 5. Consider yonr waya— lit.. Set your )icarl on your ways. The plural implies. Consider both what j'e have done (actively. Lamentations 3. tO) and what ye have suf Tered (passivelyX [Jeuome.] Ponder earnestly whether ye have gained by seeking self at the sacrifice of God. 6. Nothing htvo prospered with you wliilst neglecting your duly to God. Tlie punishment corresponds to the sin. They thought toescape poverty by not building, but keeping their money to themselves; God brought it on them /or not, building (Proverbs 13. 7; 11. 24; Matthew 6. 33). Instead of cheating God, Ihey had been only cheating themselves, ye clotlie . . , but . . . none warm—through insufficiency of olotliiiig; as ye are unable through poverty from failure of your crops to purchase sufficient clothing. The verbs are infinitive, implying a continued state: " Yc have sown, and been bringing in but little; ye have been eating, but not to being satisfied; ye have been drinking, but not to being filled; j'e have been putting on clothes, but not to being warmed." [Mookb.J Careful considerancn of God's dealings with us will indicate God's will regarding us. Tlie events of life are tlie hieroglyphics in which God records His feelings towards us, the key to which is found in tlie Bible. [Mooue.J wages . . . put . . . into a bag with boles—proverbial for labour and money spent profillessly (Zechariali 8.10; cf. Isaiah 55.2; Jeremiah 2. cer. Often opposite attributes are assigned to the same god ; in whicli ligtit the Persians viewed their king. Ezra
4. 24 liarmonizes with Haggai In making this year the date of the resumption of the building, sixtli inontli of the Hebrew year, not of Darius' reign (cf. Zechariali 1.
7; 7.1,3; 8.19). Two months later ("the eighlli month," Zccliariah 1. 1) Zechariah began to propliesy, seconding Haggai. tUc Lord Hebrew, Jehovah: God's covenant title, implying His unchangeableness, the guarantee of His faithfulness in keeping His p^'omises to His people, liy Haggai Hebrew, in the hand of Haggai ; God being the real speaker. His prophet but the instrument (cf. Acts 7.
35; Galatians.S. 19). Zerubbabel—called also Shesli-bazzar In Ezra 1. 8 ; 5. I t, 10, where the same work is attributed to Shesh-bazzar that in ch. 3. 8 is attributed to Zerubbabel. Shesh-bazzar is probably his Chaldean name; as BelteBhazzav was tliat of Daniel. Zerubbabel, his Hebrew name, means one born in Babylon, son of SJiealtlcl—or Salathiel. But 1 Chronicles 3. 17, 19 makes Pedaiah his father. Probably he was adopted by his uncle Salathiel, or Shealtiel, at tiii death of his father (cf. Matthew 1. 12; Luke 3.
27). governor of Jndali—to which office Cyrus had appointed liiin. The Hebrew Pechah is akin to the original of tlie modern Turkisli Pasha ; one ruling a region of the Persian empire of less extent than that under a satrap. Josbua—called Jeshua (Ezra 2. 2); so the son of Nun in Nehemiah S. 17. Joseclecli—or Jehozadak (1 Chronicles (i. 15), one of those carried captive by Nebucliadnezzar. Haggai addresses the civil and the religious representatives of 13). Contrast, spiritually, the "bags that wax not old, the treasure in heaven that failelh not" (Luke I'i. 33). Through the dearness of necessaries, those who wrought for a day's wages parted with them at once, as if they had put them into a bag with holes. 8. Go «p to tlie mountain—Moriah [RosenmulIjEk]; Lebanon. [Henderson.] Rather, geuerall.v, the mountains around, now covered with wood, the growth of the long period of the captivity. .So Nehemiah 8. 15, " Go foi th unto the mount," tlie people, so as to have them as his associates in giving God's commands; thus priest, prophet, and ruler jointly testify in God's name. 3. tbe Lord of bosts— Jehovah, Lord of the powers of heaven and earth, and therefore requiring implicit oljedience. This people This sluggish and Hiiltiiih people. He does not say, ilij/ people, since they had neglected the service of God. Tiie time—Tlie proper time for building the temple. Two out of the seventy predicted years of captivity (dating from the destruction of the temple, 5SS B. c, 2 Kings 25. 9) were yet unexpired; this they make their plea for delay. [He>'DERS0N.] The seventy yciu-s of captivity were completed long ago in the i. e., the neighbouring hills. [Mauker.] wood—Haggai specilles this as being the first necessary; not lo the exclusion of other materials. Stones also were doubtless needed. That the old walls were not standing, as the Hebrew interpreters quoted by Jerome state, or the new walls partly built, appears from ch.2. IS, where express mention is made of laying the foundations. I will take pleasure in it, and I will be glorified— I will be propitious to suppliants in it (1 Kings 8. 30), and shall receive the honour due to me which has been witlilield. In neglecting the temple, whicli is the mirror of my presence, ye dislionour me [Calvin]; in its being built, ye shall glorify me. 1). Ye looked for mueb lit.. Looked so as to turn your eyes to r/iitc7i. Tlie Hebrew infinitive here expresses contiiiued looking. Ye lioi)ed to have your store made " much" by neglecting the temple. The greater was your greediness, the more bitter your disappointmeni in being poorer than ever. wJsen ye byouj;ht it home, I did blow upon it—even the little crop brought into your barns I dissipated. " I did lilow upon," t. e., I scattered and caused to peiisli witli my mere breath, as scattered and blighted corn. mine iiouse . . . his own house—in emphatic antithesis, yc run—expressing the keenness of everyone of them in pursuing tluar own selfish interests. Cf. "run," Psalm 119. 3:!; Proverbs 1. 16, contrasted with their apathy about God's house. 10. heaven ... Is stayed from dew— stays itself. Thus heaven or tlie sky is personilied ; implying tliat inanimate nature obeys Jehovah's will; and, sliockcil at His peoph^'s disoliedienee, witliholds its goodii from them (cf. Jeiemiah 2. 12, 13). H. 1 called—what tlit "heaven" and "earth," the second causes, were said to do {«. lU), being the visible instruments, Jehovah, in this verse, tlie invisible first cause, declares to be lUs doing. He "calls for" Diinine, <$-c., as inslrunients of His wrntli (2 Kings 8. 1; I'salm !ii5. l(i). Tlie contrast is striking between the prompt obedience of these material agencies, and the idolhful disobedience of living men, His x>eople. drou{;ht first year of Cyrus, 536 B. c. (Jeremiah 29. 10); dating from 606 IS. c, Jehoiakini's captivity (2 Chronicles 36. 6). The seventy years to the completion of the temple (Jeremiah
25. 12) were completed this very year, the second of Darius. [Vatablus.] Ingenious in excuses, they pi-etended that the interruption in the work caused by their enemies proved it was not yet the proper time; wliereas their real motive was selflsli dislike of the trouble, expense, and danger from enemies. "God," say they, "hath interposed many difficulties to punish our rasli haste." [Cal.- viN.] Smerdis' interdict was no longer in force, now that Darius the rightful king was on the throne; therefore; tliey had no real excuse for not beginning at once to build. Aubbuljin denies tliat by "Arta.terxes" in Ezra 4. 7-22 is meant Smerdis. "WhetherSmerdis or Artaxerxes Longimauus be meant, the interdict referred only to the reljuilding of the oily, which the Persian kings feared might, if rebuilt, cause them trouble to subdue; not to the rebuilding of the temple. But the .Jews were easily turned aside from the work. Spiritually, like the Jews, men do not say they will never be religious, but. It is not time yet. So the great work of life Is left undone. 4. I8
It 4<mc—It is not time (v. 2), ye say, to build Jehovah's liouse ; yet llow is it that ye make It a fit time not only to tid Vff, but to "dwell" at ease in your own houses? you, O ye—rather, for you, you; the repetition marking the Khiiniel'ul contrast between their concern for Ihemselve.i, ttud tlieir luicoucoru for God. [Maukku.1 Cf. a similar 712
The People Encouraged to Work HAGGAI II. by the Promised Glory of the Second Temple. us as our strength. Not in man's " might," but in that of God's Spirit (Zechariah 4. 6;. 5. According to the word tlxat— lit., "(I am with you) the word (or Wiuii/) which I covenanted;" i.e., I am with you as I coven%nted with you when ye came out of Egypt (Exodus 19. 5, 6; 34. 10, 11). The covenant promise of God to the elect people at Sinai i» an additional motive for their persevering. The JJcbrew for to "covenant" is lit. to cu, alluding to the sacrificial victims cut in ratification of a covenant, so—or, and. my Spirit reinainetlL among you—to strengthen you for the work (ch. 1. 14; Zechariah 4. 6). The inspiration of Hugg'ai and Zechariah at tliis time was aspeeimeu of the presence of God's Spirit remaining still u>Uh His people, as He had been with iloses and Israel of old (Ezra 5. 1; Isaiah 03. 11). 6. Yet once, it ij a little while—or, "(it is) yet a little while." The Jlebreiv lor "once" expresses the indefinite article a. [Maurek.] Or, "it is yet only si, little while;" —Hi'brew, Clioreb, like In sound to Chareeb, "waste" (v. 4, 8), said 01' God's house; implying the correspondence between the sin and its punishment. Ye have let my house be waste, and I will send on all that Is yours a wasting drougiu. This would atlect not merely th6 "corn,"&c., but also " men" and "cattle," who must perish in the absence of the "corn," &c., lost by the drought, labour of tlie hands—all the fruits of lands, gardens, and vineyards, obtained by labour of the hands (Deutei'onomy 2S.
83Psalm 78.46). 13. remnant of the people—all those vi-o have returned from the exile (Zechariah 8. 6). as . . . God sent him—according to all that Jehovah had enjoined him to speak. But as It Is not till (v. 14) after Haggai's second message (v. 13) that the people actually obeyed, Maurer translates here, "hearkened to the voice of the Lord," and instead of "as," "became the Lord had Bent him." However, English Version rightly represents their purjjose of obedience as obedience in God's eyes already, though not carried into effect till v. 14. 13. the Ijord's messenger—so the priests (Malachi 2. 7) are called lit., one little, i. e., a single brief space till a series of movements is to begin, viz., the shakings of nations soon tc begin wliich are to end in the advent of Messiah, " the desire of all nations." [MooRB.] The shaking of ?ia/ion« implies judgments of wrath on tlie foes of God's people, to precede the reign of the Prince of peace (Isaiah 13. 13). The kingdoms of the world are but the scatToUling for God's spiritual temple, to be thrown down when their purpose is accomplislied. The transitoriuess of all that is eartlily should lead men to seek "peace" in Messiah's everlasting kingdom (v. 9; Hebrews 12. 27,28). [MooEE.] The Jews in Haggai's times hesitated about going forward with the work, through dread of the world-power, MedoPersia, intlaenced by the craft of Samaria. The prophet assures them this and all other world-powers are to fall before Messiah, who is to be assooialed with this temple; therefore th»y need fear naught. So Hebrews, 12. 20, which quotes this passage; the apostle comj)ares the heavier punishment which awaits the ilisol,)edient under the New Testament with that wliich met such under the Old Testament. At the establishment of tlie Sinaitic covenant, only the earth was shaken to intrcxiuce it, but now heaven and earth and all things are to be shaken, i. e., along with prodigies in the world of nature, all kingdoms that btaud in the way of Messiah's kingdom, "which cannot be shaken," are to be upturned (Daniel 2. 35, 44 ; Matthew 21.
(cf. Galatians 4. 14; 2 Peter 1. 21). lu the Lord's message —by the Lord's authority and commission : on the Lord's embassage. I am with you—(Matthew 28. 20.) On the people showing the mere disposition to obey, even before they actually set to work, God passes at once from tlie reproving tone to that of tenderness. He hastens as it were to forget their former unfaithfulness, and to assure them, when obedient, that He both is and will be with them: Hebrew, "1 with you!" God's presence is tlie best of blessings, for it includes all others. This is the sure guarantee of their success, how many soever tlieir loos might be (Romans 8. 31). Nothing more ^spirits men and rouses them from torpor, than, when relying on the promises of Divine aid, they have a sure hope of a succc-«sful issue. [Calvin.] 14. Lord stirred up the spirit of, lie.—God gave them alacrity and perseverance in tlie good work, though slothful in themselves. Every good impulse and revival of religion is the direct work of God by His Spirit, came and did work—collected the wood and stones and other materials (cf. v. 8) for the work. Not actually built or "laid the (secondary) foundations" of the temple, for this was not done till three months alter, viz., the twenty-fourth day of the ninth month (cli. 2. 18). [Grotius.] 15. four and twentieth day-^twenty-three days after the first message of Haggai {v. 1).
41). Hebrews 12. '27, " Yet once more," fa vours English Version. St. Paul condenses together the two verses of Haggai (v. 6,7, and 21,22), implying that it was one and the same shaking, of which the former verses of Haggai denote the beginning, the latterthe end. The shaking began introductory to the first advent ; it will be finished at tlie second. Concerning the former, cf. Slatthew 3. 17; 27. 51; CHAPTER II.
Ver. 1-9. Second Prophecy. Tlie people, discouraged at the inferiority of this temple to Solomon's, are encouraged nevertheless to persevere, because God is with litem, and this house by its connection with Messiah's kingdom shall have a glory far above that of gold and silver. 1. seventh month— of the Hebrew year; in the second year of Darius' reign
28. 2; Acts 2. 2; 4.31 ; concerning the latter, Matthew 24. 7; Revelation 16. 20; 18. 20 ; 20. 11. [Bengbl.] There is scarcely a prophecy of Messiah in the Old Testatneiit which does not, to some extent at least, refer to His second coming. [Sir I. Newton.] Psalm 68. 8 mentions the heavens dropping near tlie mountain (Sinai) ; but Haggai speaks of the whole created heavens: "Wait only a Utile while, Xhongh the promised event is not apparent yet, for soon will God change tilings for the better : do not stop short with these preludes and fix your eyes on the present state of the temple." [Calvin.] God shook tlie /leauoi by the lightnings at Sinai ; the earth, that it should give forth waters (ch. 1. 1); not quite a month after they had begun tlie work (ch. 1. 15). This prophecy was very little before tliat of Zechariah. 3. Wlio Is left . . . tliat saw . . . fin'st glory —Manj' elders present at the laying of the foundation of the second temple who had seen the first temple (Ei-.ra 3.
12, 13) in all its glory, wept at thecontrast presented by tlie rough and unpromising appearance of the former in its beginnings. From the destruction of the first temple to the second year of Darius Hystaspes, the date of Haggai's prophecy, was a space of seventy years (Zechariali 1. 12); and to the first year of Cj'rus, or the end of the captivity, fifty-two years; so tliat the elders might easily reniemljer the first temple. The Jews note five points of inferiority the sea, that it should be divided asunder. In Christ's time God shook the heaven, when He spake from it; the earth, when it quaked ; the sea, when He commanded the winds and waves. [Grotius.] Cicero records at the time of Christ the silencing of the heathen oracles; and Dio, the fall of the idols i* the Roman capitol., 7. shake—not convert ; but cause that agitation wliieli is to precede Messiah's coming as the healer of the nations' agitations. The previous shaking shall cause the j'earning "desire" for the Prince of peace. Moore, &c., translate, "the beauty," or "tlie desirable things (the precious gifts) of all nations shall come" (Isaiah 60. 5,11; 61. 6). He Ijrings these objections to applying "the desire of all nations" to Messiah. (1.) The Hebrew means the quality, not the thing desired, viz.. Its desirableness or beauty. But the abstract
The absence from tlie second temple of (1.) the sacred fire (2.) the Sliekiuah ; (3.) the ark and cherubim; (4.) the Urim and Tliummim ; (5.) the spirit of prophecy. The connection of it with Messiah more than counterbalanced all tUede ; for He is the antitype to all the five (v. 9). Iioiv do ye Me It now !—God's estimate of things is very dil Terent from man's iZecliariah 8. 6; cf. 1 Samuel 16. 7). However low their estimate of the present temple ("it") from its outward inferiority, God holds it superior (Zechariali 4.
10; 1 Corintliians 1. 27, 28). 4. be strong , . . for I am «rlUi you—I'Ue greatest strength is to have Jehovah with is often put for tlie concrete. So "a man of desires,"
The Glory of the Stcond Temple. HAGGAI II. No Sanclificatioii without Ohedienet. latter Itouge . . . greater than of the former viz through the presence of Messiah, in whose/ace is giveri lh« light of the knowledge of the glory of God (2 Corinthians 4. 6; one desired or desirable (Margin, Daniel 9. 23; 10. 3, 11). (2.) Messiah was not desired by all nations, but "a root out of a dry ground," having "no beauty that we sliould desiie Him" (Isaiah 5;5. 2). But what is implied is not tliat the nations deflnitely desired i/im, but that He was the only one to satisfy the yearning desires which all felt unconsciously for a Saviour, shown in their painful rites and bloody sacrifices. Moreover, whilst the Jews as a nation desired Him not (to which people Isaiah 53. 2 refers), the Gentiles, who are plainly pointed out by "all nations," accepted Him; and so to them He was peculiarly desirable, (o.) The verb, "shall come," is plural, which requires tlie noun to be understood In the pZurai, whereas cf. Hebrews 1. 2), and who said of Himself, " in this place is one greater than the temple" (Mattliew 12. 6), and who " sat daily teaching in it " (Matthew 20. .55). Though Zerubbabel's temple was taken down to the foundations when Herod rebuilt the temple, the latter was considered, in a religious point of view, as not a third temple, but virtually the second temple. In this place . . . peace—uiz., at Jerusalem, the metropolis of the kingdom of God, whose seat was the temple: where Messiah "made peace through the blood of His cross" (Colosslans 1. 20). Thus the "glory" consists In this "peace." This peace begins by the removal of the difficulty in the way of the just God accepting the guilty (Psalm 85.8,10; Isaiali 9.6,7; 5,3.5; Zecliariah 6.13; 2 Corinthians 5. IS, 19); then it creates peace in the sinner's own heart (Isaiah 57. 19; Acts 10. 36; Iloinans 5. 1; 14. 17; Ephesians 2. 13-17; Pliilippians 4. 7) if Messiah be intended, the noun is singular. But wlien two nouns stand together, of which one is governed by the other, tlie verb agrees sometimes in number with the latter, though it really has the former as its nominative, i. e., the Hebrew "come" is made in number to agree witli "nations," though really agreeing with " the desire." Besides, Messiah may be described as realizing in Himself at His coming " the desires (the noun expressing collectively the plural) of all nations;" whence the verb is plural. So in Song of Solomon, 5. 16, "He is altogether lovely," in the Hebreiv the same word as here, "all desires," i. e., altogetlier desirable, or the object of desires. (4.) Ver. 8, "The silver is mine," &c., accords with the translation, " the choice things of all nations" shall be brought in. But the eightli verse harmonizes quite as well with EnglishVersion of V, 7, as the note on v. 8 will show. (5.) LXX. and iSyriac versions agree with MoOEE's translation. But Vulgate confirms English Version. So early Jewish Kabbis before Jeromk's time. Plato, Alcibiades 2, shows the yearning of the Gentiles after a spiritual deliverer: "It then peace in the whole earth (Micah .5.5; Luke 2. I4X First peace between God and man, then between man and God, tlien between man and man (Isaiah 2.4; Hosea 2. 18; Zechariah 9. 10). As "Shiloh" (Genesis 49. 10) means peace, this verse confirms the view that t'. 7, "the desire of all nations," refers to Shiloh or Messiah, foretold in Genesis 49. 10.
10-19. Third Prophecy. Sacrifices without obedience (in respect to God's command to build the temple) could not sanctify. Koiv that they are obedient, God will bless them, though no sign is seen of fertility as yet. 10. four aud twentieth day . . . ninth month—three days more tlian two months froiji the second prophecy (v. 1); in the month Chisleu, the lunar one about the time of our December. The .lews seem to have made considerable progress in the work in the interval (v. 15-18). 11. Ask . . . the priests Propose this question to tliem on the law. The priests were the authorized expounders of tlie law (Liviticus 10. is tlierefore necessary," says Alcibiades on the subject of acceptable worship, "to wait until One teach us how we ought to behave towards the gods aud men." Alcibiades replies, "When shall that time arrive, and who shall that Teacher be ? For most glad would I be to see such a man." Tlie "good tidings of great joy" were " to all people " (Luke 2. 10). The Jews, and those in the adjoining nations instructed by them, looked for Sliiloh to come unto whom the gathering of the people was to be, from Jacob s prophecy (Genesis 49. 10). The early patriarchs. Job (Job 19. 25-27 ; 33. 23-26) and Abraham (John 8.
11 ; Deuteronomy 33. 10; Ezekiel 44. 23; Malachi 2. 7). la. " Holy flesh " [i. e., th« flesh of a sacrifice, Jeremiah 11. 1.5), indeed, makes hol.v the "skirt" in which it is carried; but that "skirt" cannot impart its sanctity to any thing beyond, as " bread," &c. (Leviticus 6. 27;. This is cited to illustrate the principle, that a sacrifice, lioly, as enveloping Divine things (just as the "skirt" is "holy " which envelops "holy" flesh), cannot by its inherent or opus operatum efficacy make holy a person whose disobedience, as that of the Jews whilst neglecting God's liouse, made him unholy. 13. On the other hand, a legally "unclean" person imparts his uncleanness to any thing, whereas a legall.v holy thing cannot confer its sanctity on an "unclean" person (Numbers 19. 11, 13, 2'2). Legal sanctity is not so readily communicated as legal impurity. So the paths to sin are manifold : the paths to holiness one, and 56), desired Him. fill tills Uouse wltli glory—(t). 9.) As the first temple was filled with the cloud of glory, tlie symbol of God (1 Kings 8. 11 ; 2 Chronicles 5. 14), so this second temple was filled with the "glory " of God (John
1. 14) veiled in tlie flesh (as it were in the cloud) at Christ's first coming, when He entered it and performed miracles there (Matthew 21. 12-14) ; but that " glory " is to be revealed at His second coming, as this propliecy in its ulterior reference foretells (Malachi 3. 1). The Jews before the destruction of Jerusalem all expected Messiah would appear in the second temple. Since that time they invent various forced and false interpretations of such plain Messianic propliecies. 8. Tlie silver U mine—(Job 41. 11; Psalm tliat one of difficult access. [Gkotius.] One drop of fllth will defile a vase of water: many drops of water will not purify a vase of fllth. [Moore.] 1*. Then answered Haggal—rather, "Then Haggai answered (in rejoinder to tlie priests' answer) and said." [Maurer.] So Is this people—Heretofore not in such an obedient state of mind as to deserve to be called my people (Titus 1. 15). Here he applies the two cases just stated. By ease first, " this people" is not made "holy" by their ofl'erings "tliere"
60. 12.) Ve are disappointed at tlie absence of these precious metals in tlie adorimig of tiiis temple, as compared witli tile first temple : If 1 pleased I could adorn tliis temple with them, but I will adorn It with a " glory " {v. 7, 9) far more precious, viz., with the presence of my Divine Son in His veiled glory first, and at His second coming with His revealed glory, accompanied with outward adornment of gold and silver, of which the golden covering williiu and without put on by Herod is the type. Then (viz., on' the altar built in the open air, under Cyrus, Ezra
3.3); though the ritual sacrifice can ordinarily sanctify outwardly so far as it readies (Hebrews 9. 13), as t he " holy flesh" sanctified the "skirt," yet it cannot make the ol Terers in tlieir persons and all their works acceptable to God, Ijecause lacking the spirit of obedience (1 Samuel 15. sliall the nations bring offerings of those precious metals whicli ye now miss so much (Isaiah 2. 3; 60. 3, 6, 7; Ezekiel
22) so long as they neglected to build the Lord's liouse. On the contrary, by case .second, they made " unclean " their very offerings by being unclean through "dead works" (disobedience), Just as the person unclean by contact with a dead body imparted his uncleanness to all tliot he touched (cf. Hebrews 9. 14). This all applies to them as they had been, not as they are now that they have begun to obey; tlie design is to guard them against falling back again. The "there" points to tlio
43. 2, 4, .5; 44. 4). The heavenly Jerusalem shall be similarly adorned, but shall need "no temple" (Revelation 21. 10-
22). Cf. 1 Corintliiaus 3. 12, where gold and silver represent tlie most precious things (Zecharlah 2. 5). The inward glory of New Testament redemption far exceeds the outward glory of the Old Testament dispensation. So, in the case of the individual poor believer, God, if He pleased, could bestow gold and silver, but He bestows far better treasures, the possession of which might be endangered by that of the former (James 2. 5). 9. Tbe glory ot tlUa 714 altar, probably in view of the audicuce which tlie propb-
Introduction. ZECriAFJAH. Inlrodwtwn. et Kfldressed. 15. consider — lit., lay it to heart. Pon-
So also the vine, Ac, which heretofore have borne little ot nothing, shall be blessed with productiveness. Tlius it will be made evident that tlie blessing is due to me, not to nature. We may trust God's promise to bless us, though we see no visible sign of Us fulfllment (Habakkuk der eainestly, retracing the past upward (t. e., backward), comparing what evils heretofore befell you before ye set about this work, with the present time when you have again commenced it, and when in consequence I now engage to "bless you." Hence ye may perceive the evils of disobedience and tlie bless-
2()-23. Fourth Prophecy.- God's promise t7irovgh Zerubbabel to Israel of safety in the coming commotions. SJO. tlie month—the ninth in the second year of Darius. The same date as Prophecy III. (v. 10). 31. to Zernbbabel — Perhaps Zerubbabel had asked as to the convulsions foretold (v. 6, 7). This is the reply: The Jews had been led tc fear that these convulsions would destroy their national existence. Zerubbabel, therefore, as their civil leader and representative is addressed, not Joshua, their religious leader. Messiah is the antitypical Zerubbabel, their national Representative and King, with whom God the Father makes the covenant wlierein they, as identified with Him, are assured of safety in God's electing love (cf. ing of obedience. 16. Since those days were—From the time that tliose days of your neglect of the temple work have been, when one came to an heap oftwenty measures—f. c, to a lieap which he had expected would be one of twenty measures, there were but ten. fifty vessels out of the press—As LXX. translate "measure," and Vulgate "a flagon," and as we should rather expect vai than press, Matjrer translates (omitting vessels, which is not in the original), "purahs," or "wine-measures." 17. Appi'opriated from Amos 4. 9, whose canonicity is thus sealed by Haggai's inspired authority; in the last clause, "turned," however, has to be supplied, its omission marking by the elliptical abruptness ("yet ye not to me !") God's displeasure. Cf. " (let him come) unto me !" Moses in excitement omitting the bracketed words (Exodus 32. 26). " Blasting " results from excessive drought; "mildew," from excessive moisture.
V. 23, " will make thee as a signet ;" " I have chosen thee "). shake . . . heavens {Note, v. 6, 7.) Violent political convulsions accompanied with physical prodigies (Matthew
24.7,29). 23. All other world-kingdoms are to be overthrown to make way for Christ's universal kingdom (Daniel 2. 44). War-chariots are to give place to His reign of peace (Micah 5. 10; Zechariah 9. 10). 23. take tliee— under my protection and to promote thee and thy people to lionour (Psalm 78. 70). a signet—(Song of Solomon 8. fi; Jeremiah 22. 24.) A ring with a seal on it; the legal representative of the owner; generally of precious stones and gold, &c., and much valued. Being worn on the finger, it was an object of constant regard. In all which points of view the theocratic people, and their representative, Zerubbabel the type, and Messiah his descendant the Antitype, are regarded by God. The safety of Israel to the end is guaranteed in Messiah, in whom God hath chosen them as His own (Isaiah 42. 1 ; 43. 10; 44. 1 ; 49. 3). So the spiritual Israel is sealed in their covenant-head by His Spirit (2 Corinthians 1.20,22; Ephesians 1.4, 13.14). All is ascribed, not to the merits of 2'erubbabel, Imt to God's gratuitous choice. Christ is the "signet" on God''? hand: always in the Father's presence, ever pleasing in his sight. The signet of an Eastern monarch was the sign of delegated authority ; so Christ (Matthew 28. IS; John 5.
18. Resumed from v. 15 after v. 10, 17, that the blessing in V. 19 may stand in the more marked contrast with the curse in v. 16, 17. Affliction will harden the heart, if not referred to God as its author. [Moore.] even from the day that the foundation of . . . temple was laid—The first foundation beneath the earth had been long ago laid In the second year of Cyrus, 535 b. c. (Ezra 3. 10, 11); the foundation now laid was the secondary one, which, above theeartli, was laid on tlie previous work. [Tikinus.] Or, translate, "From this day on wliich the temple is being begun," viz., on the foundations long ago laid. [Grotius.] Maurer translates, " Consider . . . from the four and twentieth day . . . to (the time which has elapsed) from the da.v on whicli the foundation . . . was laid." Tho Hebrew
English Version. 19. Istheseedyet in the barn 1 —implying. It isjioi. It has been already sown tliis month, and there are no more signs of its bearing a good crop, much less of its being safely stored in the barn, than there were in the past season, when there was such a failure; yet I promise to yon from this day (emphatically marking by the repetition the connection of the blessing with tlie day of their obedience) a blessing in an abundant harvest.
ZECHARIAH.
INTRODUCTION.
The name Zechariah means one whom Jehovah remembers : a common name, four others of the name occurring In the Old Testament. Like Jeremiah and Ezekiel, he was a priest as well as a prophet, which adapts Him for the sacerdotal character of some of his prophecies (ch. 6. 13). He is called "the son of Barachiah the son of Iddo" (ch. 1. 1); but simply " the son of Iddo" (Ezra 5.1; 6.14). Probably his father died when he was young, and hence, as sometimes occurs in Jewish genealogies, he is called " the son of Iddo," his grandfather. Iddo was one of the priests who returned to Zerubbabel and Joshua from Babylon (Nehemiali 12. 4).
Zechariah entered early on his prophetic functions (ch. 2. 4); only two months later than Haggai, in the second year of Darius' reign, 520 B. c. The design of both prophets was to encourage the people and their religious and civil leaders, Joshua and Zerubbabel, In their work of rebuilding the temple, after the interruption caused by the Samaritans (see Introductioti to Haggai). Zechariah does so especially by unfolding in detail the glorious future in connectiou wlllJ the present depressed appearance of the theocracy, and its visible symbol, the temple. He must have been very young in leaving Babylonia, where he was born. The Zechariah, son of Barachiah, mentioned by our Lord (Matthew Zi. .35) as slain between the porch and the altar, must have been the one called the son of Jehoiada in 2 Chronicles 24. 21, wlio so perished : the same person often had two names ; and our Lord, in referring to the Hebrew Bible, of which 2 Chronicles U the last book, would naturally mention the last martyr in the Hebrew order of the canon, as He had Instanced Abel as the first. Owing to Matthew 27. 9 quoting Zechariah 11. 12, 13 as the words of Jeremiah, Medb donbts the authenticity of chs. 9., 10., 11., 12., 13., 14., and ascribes them to Jeremiah : he thinks that these chapters were not found till after the return from the captivity, and being approved by Zechariah, were added to his propliecies, as Agur's Proverbs were added to those of Solomon. All the oldest authorities, except two MSS. of the old Italian or Pre-vulgate version, read "Jeremiah " In Matthew 27. 9. The quotation there is not to the letter copied from Zechariah: Jeremiah 18. 1, 2; 32. 6-12, may also have been in the miud of Matthew, and perhaps la the mind of Zechariah, 718
Zecfiariah EjclLoHeth to Repentance. ZECHAKIAH I. The VLiion of the Homes. whence the former mentions Jeremiah. Hkngstenherg similarly thinks that Matthew namos Jcronixih, rather than Zechariah,Xo turn attention to the fact tliat Zechariah's prophecj' is but a reiteration of the fearful oracle in Jeremiah 18. and 19., to be fulfilled in the destruction of the Jewish nation. Jeremiah had already, by the image of a potter's vessel, portrayed their ruin in Nebuchadnezzar's invasion ; and as Zechariah virtually repeats this threat, to be inflicted again under Messiah for the nation's rejection of Him, St. Matthew, virtually, by mentionin;; Jeremiah, implies that the " tield of blood," now bought by " the reward of iniquity " in the valley of Hinnom, was long ago a scene of prophetic doom In which awful disaster had been symbolically predicted : that the present purchase of that field with the traitor's price renewed the prophecy and revived the curse—a curse pronounced of old by .leremiah, and once fulfilled in the Babylonian siege—a curse reiterated by Zechariah, and again to be verified in llic Roman desolation. LiGHTFOOT (referring to B. Bathka and Kimchi), less probably, thinks the third division of Scripture, the prophets, began with Jeremiah, and that the whole body of prophets is thus quoted by the name ".leremiah." The mention of " Ephraim " and " Israel " in these chapters as distinct from Judah, does not prove that the prophecy was written
M'hilst the ten tribes existed as a separate kingdom. It rather implies that hereafter not only Judah, but the ten tribes also, shall be restored, the earnest of which was given in the numbers out of the ten tribes who returned with their brethren the Jews from captivity under Cyrus. There is nothing in these characters to imply that a king reigned in Judahat that time. The editor of the Hebrew canon joined these chapters to Zechariali, not to Jeremiah ; the LXX., 300 years b. c, confirm this.
The prophecy consists of four parts: (I.) Introductory, ch. 1. 1-6. (II.) Symbolical, ch. 1. 7, to the end of ch. 6., containing nine visions; all these were vouchsafed in one night, and are of a symbolical character. (III.) Didactic, ch. 7. and 8., containing an answer to a query of the Bethelites concerning a certain feast. And (IV.) Prophetic, ch. 9. to the end. These six last chapters predict Alexander's expedition along the west coast of Palestine to Egypt: God's protection of the Jews, both at that time and under the Maccabees: the advent, sufl'erings, and reign of Messiah: the destruction of Jerusalem by Rome, and dissolution of the Jews' polity : their conversion and restoration : the overthrow of the wicked confederacy which assail them in Canaan, and the Gentiles' joining in their holy woiship. [Henderson.] The difference in style between the former and the latter chapters is due to the dill'i-rence of subject; the first six chapters being of a symbolical and peculiar character, whilst the poetical style of the concluding chapters is adapted admirably to the subjects treated of. The titles (ch. 9. 1 ; 12. 1) accord with the prophetic matter which follows ; nor is it necessary for unity of authorship that the introductory formulas occurring in the first eight chapters should occur in the last six. The non-reference in the last six chapters to the completion of the temple and the Jews' restoration after the captivity is just what we should e.xpect, if, as seems likely, these chapters were written long after the completion of the temple and the restoration of the Jews' polity after the captivity, in circumstances different from those which engaged the prophet when he wrote t!ie earlier chapters.
The style varies with the subject: at one time conversational, at another poetical. His symbols are enigmatical, and are therefore accompanied with explanations. His prose is like tbat of Ezekiel, diffuse, uuifonn, and repetitious. The rhythm is somewhat unequal, and the parallelisms are not altogether symmetrical. Still, there is found often much of the elevation met with in the earlier prophets, and a general congruity between the style and the subjects. Graphic vividness is his peculiar merit. Chaldseisms occur occasionally. Another special characteristic of Zechariah is his introduction of spiritual beings into his prophetic scenes.
"Your fathers have perished, as was foretold; and their fate ought to warn you. But you may say. The prophets too are dead. I grant it, but still my words do not die: though dead, their prophetical words from me, fulfilled against your fathers, are not dead with them. Beware, then, lest ye share their fate." 0. stntiites—my determined purposes to punish for sin. which 1 commanded my sei-vant»—vi2., to announce toyour fathers, did they not take hold—t. e., overtake, as a foe overtakes one fleeing, they returned—/uj-n/ng' from tlieir former self-satisfaction, they recognized their punishment as that which God's jirophets had foretold, tlxought to do— i. e., decreed to do. Cf. with this verse Lamentations 2. 17. our ivays —evil ways (Jeremiah 4. 18; 17. 10; 2'!. 2). 7. The general plan of the nine following visions (ch. 1. 8 to end of ch. 6.) is first to present the sj'mbol, then, on a question being put, to subjoin the interpretation. Though the visions are distinct, they form one grand wliole, presented in one night to the prophet's mind, two or three months after the prophet's first commission {v. 1). Sebat — the eleventh month of the Jewish year, from the new moon in February to the new moon in Mnrch. The term is Chaldee, meaning a shoot, viz., tlie month when trees Iiogin to shoot or bud. 8. by night—the Jews begin tlieir day with sunset; therefore the night Is meant wliich preceded the twenty-fourth day of the month (v. 7). a man—Jehovah, the second person of the Trinity, manifested in man's form, an earnest of the incarnation; called the "angel of Jehovah" {v. 11, 12), "Jehovah the angel of the covenant" (Malachi 3. I; cf. Genesis 16.7 with i'. 13; 2'2. 11 with v. 12; Exodus 3. 2 with v. 4). Being at once Divine and human, He must be God and man in one person, riding—Implying swiftness in executing God's will in His providence; hastening to help His people, red horse—the colour that represents bloodshed: implying vengeance to be inflicted
CHAPTER I.
Ver. 1-17. Introductory Exhortation to Repentance. The Visions— T/ie man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to build the city and temple : The four horns and four artificers. 1. See Introduction, a. God fulfilled His threats against your fathers; beware, then, lest by disregarding His voice by me, as they did in the case of former prophets, ye sufl Ter like them. The special object Zechariiih aims at is that they should awake from their selfish negligence to obey God's command to rebuild His temple (Haggai 1. 4-8). sore displeased— i/eftrew, "displeased with a displeasure," i. e., vehemently, with no common displeasure, exhibited in the destruction of the Jews' city and in their captivity. 3. saith the Lord of hostsphrase frequent in Haggai and Zechariah, implying God's boundless resources and universal power, so as to inspn e the Jews with confidence to wofk. Turn ye unto me, . . and I wUl turn i. e., and then, as the sure consequence, "I will turn unto you" (Malachi 3. 7; James 4. 8; cf. al.so Jeremiah 3. 12 ; Ezekiel 18. 30 ; Micah 7. 19). Though God hath brought you back from captivity, yet this state will not long last unless ye are really converted. God has heavier scourges ready, and has begun to give .symptoms of displeasure [Calvin], (Haggai 1. 6). 4. Be ye not as your fathei-9—The Jews boasted of ttielv fathers ; but he shows that their fathers were refractory, and that anlieut example and long usage will not Justify disobedience (2 Chronicles 36. 15, 16). the former prophets—those who lived before the captivity. It aggravated their guilt that, not only had they the law, but had been often called to repent by God's prophets. 5. Your fathers . . . and the prophets, do they live for ever?—In contrast to "my words" (v. 6), which "endure for ever" (1 Peter 1. 25). 7]Q
Cuni/orlahle Promises mdde to Jerusalem. ZECHARIAH 1. Vision of IJor'AS and Car2>enter», (ch. 8. 2; Numbers 25. 11, 13 ; 1 Kings 19. 10; Joel 2. 18). 15. very sore displeased with the heatlien —in contrast witU " I was but a little displeased" with my people. Goa s displeasure with His people is temporary and for their chastening; with the heathen oppressors, it is final and fatal (Jeremiah 30. 11). God's instruments for cliastising His people, when He has done with them. He casts into the on the foes of Israel (cf. 2 Kings 3. 22; Isaiah 63. 1, 2; Revelation 6. 4); also fiery zeal, among the myrtle trees symbol of the Jewish Chui'ch: not a stately cedar, hat a lowly though fragrant myrtle. It was Its depressed state that caused tlie Jews to despond; this vision is designed to cheer them with better hopes. Tlie uncreated angel of Jehovah's presence standing (a,s His abidingfire, are at ease—carnally secure. A stronger phrase than "is at rest" (i'. U). They are "at ease," but as I ani "sore displeased" with tliem, their ease is accursed. Judah is in "affliction," but as I love her and am jealous for her, she has every reason to be encoui-aged in prosecuting the temple work. helpe<l forward tlie affliction —afliicted my people more than I desired. T)ie heathen sought the utter extinction of Judali to gratify their own ambition and revenge (Isaiah 47. 6; Ezekiel 25. 3, 6; Obadiah 10-17). 16. I am returned—whereas in anger I had ~ place, Psalm 122. 14) among them, is a guarantee for her safety, lowly though she now be. In the bottom—in a low place or bottom of a river; alluding to Babylon near the r!vei3 Euphrates and Tigris, the scene of Judah's captivity. The ras'rtle delights in low places and the banks of waters. [Pembellus.] Maureb «ranstote«, from a different root, " In a shady place." red horses—i. e., horsemen mounted on red horses; v. 10, 11, confirms this view, speckled . . . white—the white implies triumph and victory for Judah; "speckled" (from a root to intertwine), a combination of the two colours white and red (bay [Moore]), implies a state of things mixed, partly prosperous, partly otherwise [Henderson]; or, the connection of the wrath (answering to the "red") about to fall on the Jews' foes, and triumph (answering to the " wliite") to the Jews themselves in God's arrangements for His people. [MooKE.j Some angels ("the red horses") exercised offices of vengeance; others ("the white"), those of joy; others ("the speckled"), those of a mixed character (cf. ch. 6. 2,3). God has ministers of every kind for promoting the i7iterests of His Church. 9. the angel that talked with me —not the " man upon the red horse," as is evident from the tenth verse, where he (tlie Divine Angel) is distinguished from ttie" angel that talked with me" (the phrase used of him, v. 13, 14 ; ch. 2. 3 ; 4. 1, 4, 5 ; 5. 5, 10 ; 6. 4), i. e., the interpreting angel. The Hebrew for " ivith me," or, " in me" (Numbers 12. 8), implies internal, inlimate communication. [Jerome.] show thee — reveal to thy mental vision. 10. answered—The "angel of the covenant" here gives the reply instead of the interpreting angel, to imply that all communications through the interpreting angel come from Him as their source. Lord liath sent to walk to and fro through the earth—If "Satan walks to and fro in the earth" (implying restless activity) on errands of mischief to God's people (Job 1.7), the Lord sends other angels to "walk to and fro" with unceasing activity everywhere to counterwork Satan's designs, and to defend His people (Psalm 34.7; 91.11; 103.20,21; Hebrews 1. before withdrawn from her (Hosea 5. 15). witia mercies— not merely of one kind, nor once only, but repeated mercies, my house shall be built—whicli at tliis time (the second year of Darius, cli. 1. 1) had only its foundations laid (Haggai 2. 18). It was not completed till the sixth year of Darius (Ezra 6. 15). line—(Job 38. 5.) The measuring-linefor building, not liastily, but with measured regularity. Not only the temple, but Jerusalem also v/as to be rebuilt (Nehemiah 2. 3, &c. ; cf. ch. 2. 1, 2). Also, as to the future temple and city, Ezekiel 41.3; 42.; 43.; 44.; 45.6. 17. yet—though heretofore lying in aiiject prostration. My cities—Not only Jerusalem, but the subordinate citie* of Judah. God claims them all as peeuliai ly His, and therefore will restore them, through prosperity . . . spread abroad—or overflow; mctaplior from an overflowing vessel or fountain (cf. Proverbs 5.16). [PembeIjLUS.j Abundance of fruits of the eartli, corn and wine, and a large increase of citizens, are meant ; also spiritual prosperity, comfort Zion—(Isaiah 40. 1, 2; 51.3.) choose—(ch.
2. 12; 3. 2; Isaiah 14. 1.) Here meaning, "shorn by acts of loving-kindness that He has chosen. ' His imniutabJe choice from everlasting is the fountain whence flow all such particular acts of love.
18-21. Second Vi.siON. The power of the Jews' foes shallbe dissipated. 18. four liorns—To a pastoral people like the Jews the horns of the strongest in the herd naturally suggested a symbol of power and pride of conscious strength : hence the ruling powers of tlie world (Revelation 17.3,12). The number four in Zeoliariah's time refers to the four cardinal points of the horizon. Wherever God's people turned there were foes to encounter (Nehemiah 4.7); the Assyrian, Chaldean and Samaritan on tlie north; Egypt and Ai-abia on the south; Pliilistia on the west; Ammon and Moab on the east. But the Spirit in tlie projihet looked fartlier, viz., to the four world-powers, the only ones which were, or are, to rise till the kingdom of Messiah, the fifth, overthrows and absorbs all others in Its universal dominion. Babylon and Medo-Persia alone had as yet risen, but soon Grreco-Macedonia was to succeed (as ch. 9.13 foretells), and Rome the fourth and last, under which we live, to follow (Daniel ch. 2. and 7). The 41). 11. The attendant angels report to the Lord of angels, "the earth ... Is at rest." The flourishing state of the heathen "earth," whilst Judah was desolate, and its temple not yet restored, is the powerful plea in the Divine Angel's intercession with God the Father in v. 12. When Judah was depressed to the lowest point, and the heathen elated to the highest, It was time for Jehovah to work for His people, sittcth still—dwells surely. 1!J. Not only does Messiah stand among His people (the "myrtles," v.
8), but intercedes for them with the Father ('• Lord," or "Jehovah of hosts") efl'ectively (v. 13; Hebrews 7.25). Cf. Psalm 102. l:i-20; Isaiah 62. 6, 7, as to Judah's restoration in answer to prayer, answered and said—said in continuation of the discourse : proceeded to say. how long—Messiah's people pray similarly to their Head. Revelation 6. fact that the repairing of the evils caused to Judah and Israel by all four kingdoms is spoken of here, proves that the exhaustive fulfilment is yet future, and only the earn-
10, "How long," &c. Heretofore it was vain to pray, but now that the Divinely-appointed " threescore and ten years" (Jeremiah 25.11; 29.10) are elapsed, it is time to pray to thee for the fulfilment of thy promise, seeing that thy grace is not yet fully manifested, nor thy promise fulest of it given in the overtlirow of tlie two world-powers whicli up to Zechariah's time had ".scattered" Judah (Jeremiah 51.2; Ezekiel 5. 10, 12). Tliat only two of the four had as yet risen, is an argument having no weight with filled. God's promises are not to make us slothful, but to quicken our prayers. HENDERSOir, dating the seventy years from the destruction of Jerusalem (588 B.C.), supposes two years of the seventy had yet to run (520 b. c). 13. the Lord— Jehovah, called "the angel of the Lord (.Jehovah)" (v. 12). good words and comfortable words —lit., words, consolations. The subject of these consolatory words is stated in v. 14, &c.; the promise of full re-establishment, Jeremiah 29. 10, 11 (cf. Isaiah 57. 18 ; Hosea 11. 8). 14. Cry—Proclaim so as to be heard clearly by all (Isaiah us, as we believe God's Spirit in the prophets regards the future as present; we therefore are not to be led by Rationalists who on sucli grounds deny the I'cforence here and in ch. 6. 1 to the four worlil-kingdoius. 10. .Tudah, Israel—though some of the ten trilies of l.iytirl returned with Judah from Babylon, the full return of the former, as of the hitter, is here foretold and must be yit futuiJe. ao. four carpenters—or artificers. Tlie several instrumentalities employed, or to be employed, in crusliing the "Gentile" powers which " scattered" Judah, aio hereby referred to. For every one of the /our horns there was a cleaving artificer to beat It down. For every enemy of God's people, God has provided a counteracting power
40.6; 58.1), I am Jealous for Jerusalem—as a husband jealous for his wife, wronged by others. So Jehovah is for Judah, who has been injured wantonly by the heailieu
Ywion of the Measuring-line. ZECHARIAH II. GocCs Presence in Zion Promiged. erated the remembrance of their own land ; (5.) the wealth and .security there contrasted with Judea, where their temple and city were in ruins. All this betrayed foul ingratitude and disregard of God's extraordinary favour, which is infinitely to be preferred to all the wealth of the world. [Calvin and Pembellus.] for I have t>i>read you abroad—the reasoning is, I who scattered you from your land to all (luarters, can also gatlier you again to it. adequate to destroy It. 31. Tl»ese are tim lioms—rather, Tliose, <tc., viz., the horns being distinguished from the "carpenters," or destroying workmen ("skilful to destroy," Exodus 21. 31), Intended in the "these" of the question, no man . . . lift up Ills heail—so depressed were they with a heavy weight of evils (Job 10. 1")). to fray—to lirike terror into them (Ezeklel 30. 9). llft«d up . . . horn —in the haughtiness of conscious strength (Psalm 75.4. 5) tyrannizing over Judah (Ezeklel 34. 21).
7. O Zion . . . daughter of Babylon—Thou whose only sure dwelling is "Zion," inseparably connected with the temple, art altogether out of thy place in " dwelling with the daughter of Babylon" (<. e., Babylon and her people, Psalm 137. 8; Isaiah 1. 8). After the glory—After restoring the "glory" (v. 5; Isaiah 4. 5; Uonums 9. 4) of Jehovali's presence to Jerusalem, He (God the Father) hath commissioned me (God the Son, Isaiah 4S. 10, the Divine Angel: God thus being at once the Sender and the Sent)
CHAPTER II.
Ver. 1-13. Third Vision. The man vnth the measuringline. The city shall be fully restored and enlarged (v. 2-5). Recall of the exiles (u. 6, 7). Jehovah will protect His people and make their foes a spoil unto them (d. 8, 9). The nations shall be converted to Jehovah, as the result of His dwelling manifestly amidst His people {v. 10-13). 1. man with . . . measuring-line—the same image to represent the same future fact as In Ezeklel 40. 3 ; 41. 42. The "man" is Messiah (Note, ch. 1. 8), who, by measuring Jerusalem, is denoted as the Author of its coming restoiation. Thus the Jews are encouraged in Zechariah's time to proceed with the building. Still more so shall they be hereby encouraged in the future restoration. 2. To measure Jerusalem—(Cf. Revelation 11. 1 ; 21. 15, 16.) to see what is the to visit in wrath "the nations which spoiled you." Messiah's twofold office from the Father is (I.) to glorify His Church; (2.) to punish its foes (2 Thessalonians 1.7-10).
Botli offices manifest his glory (Proverbs 16. 4). toticheth, . . the apple of his eye—t)i2., of Jehov:ih's eye (Deuteronomy 32. 10; Psalm 17. 8; Proverbs 7. 2). The pupil, or aperture, through which rays pass to the retiiui, is the tenderest part of the eye; the memljer which we most sedulously guard from hurt as being the dearest of our members; the one which feels most ai utL-ly the slightest injury, and the loss of which is irreparable. 9. slialco breadtli . , . wliat is tlie length—rather, what is to be the due breadth and length. 3. angel that talkeil witli me ... another angel—the Interpreting angel is met by another angel sent by the measuring Divine Angel to "run" to Zechariah (v. 4). Those who perform God's will must not merely creep, nor walk, hut run with alacrity, went fortli viz., from me (Zechariah). went out—from the measuring angel, t. this young man—so Zechariah. . , hand—a mere wave of God's hand can prostrate all foes (cf. Ruth 1. 13; Job 31. 21 ; Isaiah 11. 15; 19. 16; Acts 13.
11). a spoil to their servants—to the Jews whom they had once as their slaves (cf. Isaiah H. 2). As the Jews' state between the return from Babylon and Christ's coming was chequered with much adversity, this prophecy can only h.ave its fulfilment under Ciirist. sent me is called as being still a youth when prophetically inspired. [Grotius.] Or, he is so called in respect to his ministry or service (cf. Numbers 11. 27; Joshua 1. 1). [VaTABLUS.] Natui-ally the "angel that talked with" Zechariah is desired to "speak to" him the further communications to be made from the Divine Being. to-»vns without walls for the multitude . . . cattle—So many shall be its inhabitants that all could not be contained within the walls, but shall spread out in the open country around (Esther 9. 19) ; and so secure shall they be as not to need to shelter themselves and their cattle behind walls. So hereafter Judea is to be "the land of unwalled villages" (Ezeklel 38. 11). Spiritually, now the Church has extended herself beyond the walls (Epiesians 2. 14, 15) of Mosaic ordinances, and has spread froni cities to country villages, whose inhabitants gave their Latin name (Payani) to pagans, as being the last In p.arting with heathenism. 5. I . . . wall of Arc round—Cf. v. 4. Yet as a city needs some wall, I Jehovah will act as one of fire which none durst approach (ch. 9. 8; Isaiah 26. 1). glory in the midst—not only a defence from foes outside, but aglory within (Isaiah 60. 19; Revelation 21. 23). Thesarne combination of "glory and defence" is found in Isaiah 4.
(Isaiali 48. 16; 61. 1; John 10. 36.) 10. I will dwell in . . . midt of thee—primarily at Messiah's first advent (Psalm
40. 7; John 1. 14; Colossians 2. 9; 1 Timothy 3. 16); more fully at His second advent (Isaiah 40. 10). So ch. 9. 9 where see the Note (Isaiah 12. G; Ezeklel 37. 27 ; Zcphaniah
3. 14). Meanwhile God dwells spiritually in His people (2 Corinthians 6. 16). 11. many nations . . . joined to the liord in tliat day—The result of the Jews' exile in Babylon was that, at their subsequent return, through the diffusion of knowledge of their religion, many Gentiles became proselytes, worshipping in the court of tlie Geutilea (1 Kings 8. 41). Cyrus, Darius, Alexander, Ptolemy Philadelphus, Augustus, and Tiberius, paid respect to the temple by sending oflferings. [Grotius.] But all this is but a shadow of the future conversion of tlie Gentiles which shall result from Jehovah dwelling in Jerusalem (Psalm
10'2. 15, 16; Phillppians 2.10, 11). sent me unto thee— "unto thee" is here added to the same formula (i'. 9). Zion first shall "know (generally) that Jehovah of hosts hath sent" Messiah, by the Judgments inflicted by Him on Her foes. Subsequently, she shall know e,\perlmentally the particular sending of Messiah unto her. Jehovah here says, "/ will dwell," and then that Jehovah of hosts sent Him ; therefore Jehovah the Sender and Jehovah the Sent must be One. 13. Judah his portion in tlic Iioly land—Lest the joining of the Gentile " nations to Jehovah" (i'. 11) should lead the Jews to fear that their peculiar relation to Him (Deuteronomy 4. 20; 9. 29; 32. 9) as "His inheritance" should cease, this verse is added to assure them of His making them so hereafter "again." clioose Jerusalem again—The course of God's grace was interrupted for a time, but His covenant was not set aside (Romans II. 28, 29); the election was once lor all, and therefore shall hold good for ever. l.'J. Be silent, O all flesl»—(Ilabakkuk 2. 20.) "Let all in silent awe and reverence await the Lord's coming interposition in behalf of His people !" The address Is both to the Gentile foes, who prided themselves on their power as If irresistible, and to the unbelieving Jews, who distrusted God's promises as incredible. Three reasons why they must be silent are implied: (1.) they are but "flesh," weak and ignorant; 5, alluding to the pillar of cloud and fire which defended and enlightened Israel in the desert. Cf. Elisha in Dothan, 2 Kings 6. 17. As God Is to be her "glory," so she shall be His "glory" (Isaiah 62. 3). 6. flee from the land of the north—i. e., from Babylon: a type of the various Gentile lands, from which the Jews are to be recalled hereafter; hence "the four winds of heaven" are specified, implying that they are to return from all quarters (Deuteronomy 28. 64; Jeremiah 16. 15; Ezeklel 17. 21). The reason why they should flee from Babylon is, (1.) because of the blessings promised to God's people in their own land ; (2.) because of tlie evils about to fall on their foe (v.
7-0). Babylon was soon to fall before Darius, and its inhabitants to endure fearful calamities (Isaiah 48. 20; Jeremlali 50.8; 51.6,45). Many of the Jews In Zechariah's tinx had not yet returned to Judea. Their tardiness Wiis owing to (1.) unbelief; also, (2.) their land had long lain waste, and was surrounded with bitter foes; (3.) they regarded suspiciously the liberty of return given by Cyrus and Darius, as If these monarchs designed suddenly to crush them; (4.) their long stay In Babylon had obllt718 (2.) He Is Jehovah, all-wise and all-powerful; (3.) He Is already "raised up out of His place," and who can stand
The Eestoralion of the Church. ZECHARIAII III. Christ the Branch is ProrriMed. not that she may continue in sin, but be freed from it (v. before Him? [PembkllusJ (Psalm 76, 8, 9). he is raised tip out of Ills lioly Ikabitation—t. e., out of heaven (Deuteronomy 26. 15; 2 Chronicles 30. 27; Isaiah 63. 15), to judge and avenge His people (Isaiah 26.21). Or, "out of His holy" Irnnpla, contemptible and incomplete as it looked then when Zechariah urged them to rebuild it. [Calvin.] But the call to all to "be silent" is rather wlien God has come forth from heaven where so long He has dwelt unseen, and is about inflicting vengeance on the foe, be/ore taking up His dwelling in Zion and the temple. However, Psalm 50. 1, 2 (" Out of Zion"), 3 (cf. Habakkuk 2. 3), 7). brand plucked out of . . . tire—(Amos 1. 11; 1 Petet i. 18; Jude 2£i.} Herein God implies that His acquit Uil of Jerusalem is not that He does not recognize iier sin (u. 3, 4,9), but that having punished her people for it with a seventy years' captivity. He on the ground of His electing love has delivered her from the fiery ordeal; and when once He hath begun a deliverance, as in tliis case, He will perfect it (Psalm 89.30-35; Philippiansl.(i). 3. filthy gar; ments—symbol of sin (Proverbs 3U. 12; Isaiah 4. 4; 64. 6). Proving that it is not on the ground of His people's righteousness that He accepts them. Here primarily the "filthy garments'' represent the abject state temporally of the priesthood and people at the return from Babylon. Yet he "stood before the angel." Abject as he was, he was before Jehovah's eye, who graciously accepts His people's services, though mixed with sin and infirmity. 4. those that stood before him—the ministering angels (cf, the phrase 1 Kings 10.8; Daniel 1. 5). Take away the filthy garments—in v. 9 it is "remove the iniquity of that land:" therefore Joshua represents the land, from him lit., from upon him : pressing upon him as an overwhelming burden, change of raiment—festal robes of the high priest, most costly and gorgeous ; symbol of Messiah's imputed righteousness (Matthew 22. 11). The restoration of the glory of the priesthood is implied : first, partially, at the completion of the second temple ; fully realized in the great High Priest Jesus, whose name is identical with Joshua (Hebrews 4. 8), the Representative of Israel, the "kingdom of priests" (Exodus 19. 6); once clad in the filthy garments of our vileness, but being the chosen of the Father (Isaiah 42. 1 ; 44. 1 ; 49. 1-3) He hath by death ceased from sin, and in garments of glory entered the heavenly holy place as our High Priest (Hebrews 8.1; 9.24). Then, as the consequence (1 Peter 2.
A, favours Calvin's view. God is now " silent" whilst the Gentile foe speaks arrogance against His people; but "our God shall come and no longer keep silence;" then la turn must all flesh "be silent" before Him.
CHAPTEE III.
Ver. 1-10. Fourth Vision. Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch. 1. Joshua as high priest (Haggai 1. 1) represents "Jerusalem" (v. 2), or the elect people, put on its trial, and "plucked" narrowly 'out of the flre." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple (Ezra 3.
2, 3, 6 ; Psalm 135. 2). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial (Numbers 35. 12). he showed me— "He" is the interpreting anget. Jerusalem's (Joshua's) " flltliy garments" (u. 3) are its sins which had hitherto brouglit down God's judgments. The "change of rai- .nient" implies its restoration to Grod's favour. Satan suggested to the Jews tliat so consciously polluted a priesthood and people could offer no acceptable sacrifice to God, and therefore they might as well desist from the building of the temple. Zechariah encourages them by showing that their demerit does not disqualify them for the work, as they are accepted in the righteousness of another, their great High Priest, the Branch (v. 8), a scion of their own royal line of David (Isaiah 11. 1). The full accomplishment of Israel's justification and of Satan the accuser's being "rebuked" finally, is yet future (Revelation 12. 10). Cf. Revelation 11. 8, wherein "Jerusalem," as here, is shown to be meant primarily, though including the whole Church in general (cf. Job 1. 9). Satan—the Hebrew term meaning "adversary" in a law-court: as Devil is the Greek term, meaning Accuser. Messiah, on the other hand, is "advocate" for His people in the courtof heaven's justice
5), realized in the Church generally (Luke 15. 22; Revelation 19. 8), and in Israel in particular (Isaiah 61. 10, cf. 3.
6; 66. 21). 5. And I said—Here the prophet, rejoicing at the change of raiment so far made, interposes to ask for the crowning assurance that the priestliood would be fully restored, viz., the putting the mitre or priestly turban on Joshua: its fair colour symbolizing the ofiicial purity of the order restored. He does not command, but prays; not "Set," but "Let them set." Vulgate and Syriae version reads it, "He then said," which is the easier reading; but the very dlfl Seulty of the present Hebrew reading makes it less likely to come from a modern corrector of the text, angel of . . . Lord stood by—the Divine Angel had been sitting (the posture of a judge, Dan- (1 Jol)U 2. 1). standing at his right hand—the usual position of a, prosecutor or accuser In court, as the left hand was the position of the defendant (Psalm 109. 6). The "angel of the Lord" took the same position just before another high priest was about to beget the forerunner of iel 7. 9); now He "stands" to see that Zechariah's prayer be executed, and then to give tlie charge (v. 6, 7). 6. protested proceeded solemnly to declare. A forensic term for an affirmation on oath (Hebrews 6. 17, 18). God thus solemnly state* the end for which the priesthood is restored to the people. His own glory in their obedience and pure worship, and their consequent promotion to heavenly honour. 7. God's choice of Jerusalem {v. 2) was unto its sanctificatlon (John 15. 16; Romans 8. 29) ; hence the charge here which connects the promised blessing with obedience, my charge—the ordinances, ritual and moral (Numbers 3. 28, 31, 32, 38; Joshua 1.7-9; 1 Kings 2.3; Ezekiel 44. 16). Judge my house—thou shalt long preside over the temple-ceremonial as high priest (Leviticus 10. 10; Ezekiel 44.23; Malachl 2.7). [Grotius.] Or, rule over my house, i.e., my people [MatjrerJ (Numbers 12.7; Hosea
Messiah (Luke 1. 11), who supplants Satan from his place as accuser. Some hence explain Jude 9 as referring to this passage : " the body of Moses" being thus the Jewish
Church, for which Satan contended as his by reason of its Bins; just as the "body of Christ" is the Christian Church. However, Jude 9 plainly speaks of the literal body of Moses, the resurrection of which at the transfiguration Satan seems to have opposed on the ground of Moses' error at Meribah ; the same Divine rebuke, " the Lord rebuke thee," checked Satan in contending for judgment against Moses' body, as checked him when demanding
8.1). We know from Deuteronomy 17.9 that the priest judged cases. He was not only to obey the Mosaic institute himself, but to see that it was obeyed by others. God's people are similarly to exercise Judgment hereafter, as the reward of their present faithfulness (Daniel 7. 18, (udgraent against the Jewish Church, to which Moses' body corresponds. 'Z. the I<ord—Jehovah, hereby ideutifled with the "angel of the Lord (Jehovah)" {v. 1). rebuke thee—twice repeated to express the certainty of Satan's accusations and machinations against Jerusalem being frustrated. Instead of lengthened argument, Jeliovah silences Satan by the one plea, viz., (Jod's choice. chosen Jerusalem—(Romans 9. 16; 11. 5.) The conclusive answer. If the Issue rested on Jerusalem's merit or demerit, condemnation must be the award; but Jehovah's "choice"' (John 15. 16) rebuts Satan's charge against Jeru- •alem (ch. 1. 17; 2. 16; Romans 8. 33, 34, 37), represented by Joshua (cf. in the great atonement, Leviticus 16. 6-20, &c.).
22; Luke 19. 17; 1 Corinthians 6. 2); by virtue of their royal priesthood (Revelation 1 6). keep my courts—guard my house from profanation, places to walk—free ingress and egress (1 Samuel 18.16; 1 Kings 3.7; 15. 17), so that thou mayest go through these ministering angels who stand by Jehovah (ch. 4.14; 6.5; 1 Kings 23.19) Into His presence, discharging thy priestly function. In Ezekipi
42. 4 the same Hebrew word is used of a walk before tn«
Christ the Branch is Promised, ZECIIARIAH IV. Vision of the Golden Canditdick. priests' chambers in the future temple. Zcchariah probably refers here to such a walk or way: Tiiou shall not merely walk among priests like thyself, as in the old temple walks, but among the very angels as thine associates. Hengstenberg translates, "I will give thee guides (from) among these," &c. But there is no "from" in the Hebrew, English Version is therefore better. Priests are calked anbut emits illumination so as to direct tliem to Him. engrave . . . sravlng—implying Messiah's exceeding beauty and preciou.sness : alluding to the polislied stones of the temple: Christ excelled them, as much as God who " prepared His body" (Hebrews 10.5; cf. John 2.21) is superior to all human builders, remove . . . iniquity of that land in one day i. e., the iniquity and its consequences, viz., the punishment to which the Jews heretofore had been subjected (Haggai 1. 6, 9-11). The remission of sin is the fountain of every other blessing. The " one day" of gels or "messengers" (Malachi 2. 7); they are therefore thought worthy to be associated with heavenly angels. So these latter are present at the assemblies of true Christian worshippers (1 Corinthians 11. 10; of. Ecclesiastes 5. 6; Ephesians 3.10; Revelation 22.9). 8. Hear—On account of the magnitude of what He Is about to say. He anon demands solemn attention, thy fellows tliat sit before thee—thy subordinate colleagues in tiie priestliood ; not that they were actually then sitting be/ore him; but their usual posture in consultations was on chairs or benches before him, whilst he sat on an elevated seat as their president, they are—From speaking to Joshua He passes to speaking of him and them, in the third person, to the attendant angels (cf. t;. 9). men wondered at — Hebrew, "men of wonder," i. e., having a typical character (Isaiah 8.18; 20.3; Ezekiel 12. 11; 24,24). Joshua the high priest typifies Messiah, as Joshua's "fellows" typify believers whom Messiah admits to share His priestliood (1 Peter 2. its removal is primarily the day of national atonement celebrated after the completion of the temple (Leviticus
2.3.27) on the tenth day of the seventh month. Antitypically, the atonement by Messiah for all men, once for all (" one day") ofl Tered, needing no repetition like the Mosaio sacrifices (Hebrews 10. 10, 12, 14). 10. under . . . vine . . . flg tree—emblem of tranquil prosperity (1 Kings 4. 25). Type of spiritual peace with God through Christ (Romans
5. 1) ; and of millennial blessedness (Micah 4. 4).
CHAPTER IV.
Ver.- 1-14. Fifth Vision. Tlie golden candlestick and the two olive trees. The temple shall be comjileted by tJie aid of God's iSpir it. 1. wahed me—The prophet was lying In a state of ecstatic slumber with astonishment at the previous vision. "Came again, and waked me," does not imply that the angel had departed and now returned, but Is an idiom for " waked me again." a. candlestick symbolizing the Jewish theocracy; and ultimately, the Church of which the Jewish portion is to be the head: the light-bearer (so the original is of "liglils," Matthew 5. 14, 16; Philippians 2. 15) to the world, all . . . gold—all pure in doctrine and practice, precious and indestructible; such is the true ideal of tlie Church ; sucli she shall be (Psalm 45. 13). bowl upon the top—In the candlestick of the tabernacle the plural is used, bowls (Exodus 25. 31). The Hebrew Implies that it was the fountain of supply of oil to the lamps. Christ at the head (" on the top") of the Churcli
5; Revelation 5. 10). This, Its typical character, then, is a pledge to assure the desponding Jews that tlie priesthood shall be preserved till the great Antitype comes. There may be also an Indirect reproof of the unbelief of the multitude who " wonder" at God's servants and even at God's Son incredulously (Psalm 71. 7; Isaiah 8. 18; 53. 1, &c.). behold—marking the greatness of what follows, my servant—the characteristic title of Messiah (Isaiah -12, 1 ; 49.
3; 50. 10; 52. 13; 53. 11; Ezekiel 34. 23, 24).' The BranchMessiah, a tender branch from the almost extinct royal line of David (ch. G. 12; Isaiah 4.2; 11.1; Jeremiah 23.5;
33. 15). Luke 1. 78, where for " day-spring," branch may be substituted (Malachi 4. 2, however, favours English Version). The reference cannot be to Zerubbabel (as Grotius thinks), for he was tlien in the full discharge of his office, whereas " the Branch" here Is regarded as future. 9. For —Expressing the ground for encouragement to the Jews in building the temple: I (Jehovah) have laid the (foundation) stone as the chief architect, before (in the presence of) Joshua, by "the hand of Zerubbabel" (ch.4. 10; Ezra is the true fountain, of wliose fulness of the Spirit all ue receive grace {3o\\n 1.16). his seven lamps—united in one stem; so in Exodus 25.32. But in Revelation 1.12 the seven candlesticks are separate. The Gentile churches will not realize their unity till the Jewish Church as the stem unites all the lamps in one candlestick (Roni.ans 11.
16-24). The "seven lamps," in Revelation 4.5, are the "seven Spirits of God." seven pipes — feeding tubes, seven a piece from the " bowl" to each lamp (see Margin) [Maurer and CalvinJ ; lit., seven and xeven ; forty-nine in
3. 8-13), so that your labour In building shall not be vain. Antitypically, the (foundation) stone alluded to is ('hrist, before called "the Branch." Lest any should think from that term that His kingdom Is weak. He now calls it " the stone," because of its solidity and strength whereby It is to be the foundation of the Church, and shall crush all the world-kingdoms (Psalm 118.22; cf. Isaiah 28.16; Daniel 2. all. The greater the number of oil-feeding pipes, the brighter the light of the lamps. The explanation in t). 6 is, that man's power by it.self can neither retard or advance God's work, that the real motive-power is God's Spirit. The seven times seven imply the manifold modes by which the Spirit's grace is imparted to the Cliurch in her manifold work of enlightening the world. 3. two olive trees—supplying oil to the bowl. The Holy Ghost, who 45; Matthew 21. 42; 1 Corinthians 3. 11 ; 1 Peter 2. 6, 7). The angel pointing to the chief stone lying before Him, intimates that a deeper mystery than the material temple is symbolized. Moore thinks the "stone" is the Jewish Church, which Jehovah engages watchfully to guard. Tlie temple, rather, is that symbolically. But the antitype of the foundation stone is Messiah, upon one stone shall be seen seven eyes viz., the watchful "eyes" of ,Iehovah's care ever fixed " upon" it (ch. 4. 10). [Maurer.] The eye is the symbol ot Providence: " seven," of pcr/eefills with His fulness Messiah (the anointed: the "bowl"), from whom fiow supplies ofgrace to tlie Church, by it—H<., upon it, i. e., growing so as somewhat to overtop it. For the explanation of the " two" .see v. 12, 14. 4. The prophet is instructed in the truths meant, that we may read them with the greater reverence and attention. [Calvin.] 5. Knowestthou not, Ac.-Not a reproof of his ignorance, but a stimulus to refiection on the mystery. No, my lord —Ingenious confession of Ignorance; as a little child he casts himself for Instruction at the feet of tlie Ijord. 6. Not by mlgltt . . . but by my Spirit—As the lamps burned continually, supplietl with oil from a source (the living olive trees) which man did not make, so Zerubbabel need not be disheartened because of his weakness; for as the work is one to be effected by the living Spirit (cf. Haggai 2. 5) of God, man's weakness is no obstation (Revelation 5.6; cf. 2 Chronicles 16. 9; Psalm 32. 8). Antitypically, " the seven eyes upon the stone" are the eyes of all angels (1 Timothy 3. 16), and of all saints (John
3. 14, 15; 12. 32), and of the patriarchs and prophets (Jolm
8. 56; 1 Peter 1. 10, 11), fixed on Christ; above all, the eyes of the Father ever rest with delight on Him. C.\i.virr (perhaps better) considers the seven eyes to be carved on the stone, i. e., not the eyes of the Fatlier and of angels and saints ever fixed on Him, but His own sevenfold (perfect) fullness of grace, and of gifts of the Spirit (Isiiiah 11.3, 3; John 1.16; 3.34; Colosslans 1. 19; 2. 9), and His watchful providence now for the Jews In building the temple, and always for His Cliurch, His spiritual temple. Thus the "stone" is not as other stones senseless, but living and full of eyes of perfect Intelligence (1 Peter 2.4, " a, living Rtone"), who not only attracts the eyes (Joba 12. 32) of His people, cle, for God's might will perfect strength out of weakness (Hoseal. 7; 2 Corinthians 12. 10; Hebrews 11. ;H). "Might and power" express human strength of every description, physical, mental, or moral. Or, "might" Is the strength cif many (&n "army," lit,)- "power," that (tf one man.
By the Vision of the Two Olive Trees ZECHARIAH IV. are shown the Two Anointed Once.
[Pembellus.] God can save, "whether with many, or with tliem that have no power" (2 Chronicles 14. 11; cf. 1 Samuel 14. 6). So in the conversion of sinners (1 Corinthians 3.6; 2 Corinthians 10. 4). " Zerubbabel" is addressed as the chief civil authority in direc ting tlie work. before he gets an answer; the question becomes more minute each time. What he at first calls " two olive trees," he afterwards calls "branches," as on closer looking he observes that the " branches" of the trees are the channels through which a continual flow of oil dropped into the bowl of the lamps (u. 2), and that this is tlie purjiose for which the two olive trees stand beside the candlestick. Primarily, the "two" refer to Joshua and Zoruljbabel. God, says Auberlen, at each of the transition periods of the world's history has sent great men to guide the Church. So the two witnesses shall appear before the destruction of Antichrist. Antitypically, " the two anointed ones" (v. 14) are the twofold supports of the Church, the
7. All moun Cain-like obstacles (Isaiah 40. 4; 49.11) in Zerubbabel's way shall be removed, so that the crowning topatone shall be put on, and the completion of the work be acknowledged as wholly of '*grace." Antitypically, the Antlchristlan last foe of Israel, the obstacle preventing her establishment in Palestine, about to be crushed before Messiah, is probably meant (Jeremiah .51. 2.5; Daniel
2.34,44; Matthew 21.44). bring forth tl»e headstone primarily, bring it forth from the place wliere it was civil power (answering to Zerubbabel) and the ecclesiaschiselled, and give it to the workmen to put on the top of the building. It was customai-y for chief magistrates to lay the foundation, and also the crowning top-stone (cf. Ezra 3. 10). Antitypically, the reference i.s to the time when the full number of the spiritual Cliurch shall be completed, and also when "all Israel shall be saved" (cf. Romans 11. 26; Hebrews 11. 40 ; 12.22,23; Revelation 7. 4- tical (answering to Josliua, the high priest), which in the restored Jev/ish polity and temple shall " stand by," i. e., minister to " the Lord of the whole earth," as He shall be called in the day that He sets up His throne in Jerusalem (ch. 14. 9; Daniel 2. 44; Revelation 11. 15). Cf. the description of the ot Hces of the "priests" and the "prince" (Isaiah 39. 23 and Ezekiel 44., 45., 46). As in Revelation 11.
9). Grace, grace—The repetition expresses, Grace from 3, 4, the "two witnesses" are identified with the two olive trees and the two candlesticks. Wordswortu explains them to mean the Law and the Gospel : the two Testaments that witness in the Churcli for the truth of God. But this is at variance with the sense here, which requires Joshua and Zerubbabel to be primarily meant. Co Moses (the prophet and lawgiver) and Aaron (the high priest) ministered to the Lord among the covenant peopjg at the exodus; Ezekiel (the priest) and Daniel (a ruler) in the Babylonian cai)tivity; so it shall be in restored Israel. Some think Elijah will appear again (cf. the tninsflguration, Matthew 17. 3, 11, with Malachi 4.4,5; John 1. 21) with Moses. Revelation 11. 6, which mentions the very miracles performed by Elijah and Moses (shutting heaven so aa not to rain, and turning water into blood), favours this (ct Exodus 7. 19; 1 Kings 17. 1; Luke 4. 25; James 5. 16, 17). The period is the same, "three years and six months;" the scene also is in Israel (Revelation 11. 8), "where our Lord was crucified." It is supposed tliat for the first three and a half years of the hebdomad (Daniel 9.), God will be worshipped in the temple; in the latter three and a half years. Antichrist will break the covenant (Daniel 9. 27), and set himself up in the temple to be worshipped as God first to last (3/a7-g'tn, Isaiah 26. 3 ; 67.19). Thus the .lews are urged to pray perseveringly and earnestly that the same grace which completed it maj' always preserve it. "Shoutings" of acclamation accompanied the I'oundation of the literal temple (Ezra 3. 11, 13). So shoutings of " Hosanna" greeted the Saviour In entering Jerusalem (Matthew 21. 9), when about to complete the purchase of salvation by His death: His body being the second temple, or place of God's inhabitation (John 2. 20, 21). So when the full number of the saints and of Israel is complete, and God shall say, "It is done," then again shall "a great voice of much people in heaven" attribute all to the* "grace" of God, saying, "Alleluia! Salvation, and glory, and honour, and power, unto the Lord our God" (Revelation 19. 1, 6). Psalm 118. 22 regards Him as " the head Btone of the corner," t. e., the foundation-stonn. Cf. the angels' acclamations at His birth, Luke 2. 14. Here it is the top-stone. Messiah is not only the "Author," but also the Finisher (Hebrews 12. 2). " Grace" is ascribed " unto
U,"t.e. the stone, Messiah. Hence the benediction begins, "The grac"-- of the Lord Jesus Christ" (2 Corinthians 13. 14). e. 'Z«rabb«bel . . . shall . . . llnlsh it—(Ezra «. 15) in the sixth year of Darius' reign. Iiord . . . sent me unto you —(Oh. 2. 9.) The Divine angel announces that in what He has just spoken. He has been commissioned by God the Father. 10. who . . . despised . . . small things — He reproves their ungrateful unbelief, which they felt because of the humble beginning, compared with the greatness of the undertaking; and encourages them with the assurance that their progress In the work, though small, was an earnest of great and final success, because Jehovah's eye is upon Zerubbabel and the work, to support Him with His favour. Contrast, "great is the day of Jezreel" (Hosea 1. 11) with "the day of small things" here, they shall rejoice . . . with those seven ; they are the eyes of the Ijord-rather, " they, even those seven eyes of the Lord (cf. ch. 3. 9), which, <tc., shall rejoice and see (<. e., rejoicingly see) the plummet {lit., the stone of tin) (2 Thessalonians 2. 4). The witnesses prophesy the former three and a half years, whilst corruptions prevail and faith is rare (Luke 18. 8); then they are slain and remain dead three and a half years. Probably, besides individual witnesses and literal years, there is a fulfilment in long, periods and general witnesses, such as tlie Church and the Word, the civil and religious powers so far as they havawitnessed for God. So " the beast" in Revelation answers' to the civil power of the apostasy ; " the false prophet" to the spiritual power. Man needs the priest to atone for guilt, and the prophet king to teach holiness with kingly authority. These two typically united in Melehisedek-. were divided between two till they meet in Messiah, the Antitype. Zecharlah 6. 11-13 accords with this. Tiie Holy. Spirit in this His twofold power of applying to man the grace of the atonement, and that of sanctifica Uon, must in i one point of view be meant by the two olive trees which in the band of Zerubbabel" [Moore]: the plummet in his hand indicating that the work is going forward to Its completion. The Hebrew punctuation, however, favours English Version, of which the sense is, They who incredulously " despised" such "small" beginnings of the work as are made now, shall rejoicingly see its going on to completion under Zerubbabel, "with {the aid of) those seven," supply the bowl at the top of the candlestick (i.e., Messiah at the head of the Church); for it is He who filled Jesus with all the fulness of His unction (John 3.31^ But this does not exclude the primary application to. Joshua and Zerubbabel, " anointed" (v. 14) with grace to minister to the Jewish Church: and' so applicable to the twofold* supports of the Church which are anointed with the-. Spirit, the prince and the priest, or minister, throughivtt., the " seven eyes upon one stone" (ch. ;?. 9) : which are explained, "They are the eyes of the Lord which," &c. lU., by the hand of, i. e., by the agency of. branches—iii., ears ; so the olive branches are called, Ijecause as ears are Pembelltjs.] So dlfiferently do men and Jehovah regard the " small" beginnings of God's work (Ezra 3. 12; Hnggai
2.8). Men "despised" the work in its early stage: God rolclngly regards it, and shall continue to do so. run to and tro, Ac—Nothing In the whole earth escapes the eye of Jehovah, so that He can ward off all danger from His people, come from what quarter It may, in prosecuting His work (Proverbs 15. 3; 1 Corinthians 16. 9). 11, Vi. Zecharlah three times (v, 4, 11, 12) asks as to the two olives full of grain, so the olive branches are full of olives, golden oil—lit., gold, i. e., gold-like liquor. o«t of them> selves—Ordinances and ministers are cltannels of grace, not the grace Itself. The supply comes not from a dead reservoir of oil, but through living olive trees (Psalm 52.
8 ; Romans 12. 1) fed by God. 13. Knowesftlinn not—God would awaken His people to zeal in learning His truth, Tlie Vuion of Ike Flying Eoll, ZECHARIAII V, VI. and thai of the Woman in Ike Ephah, suffer. Their total dispersion (" the land of Shinar" being
14. anoint ad ones lit., son* of oil {Margin , Isaiiili 5. 1). Joshua thp hili priest, and Zerubbabel the civil ruler, must first be anointed with grace themselves, so as to be tlie emblem of tlie various Gentile lands of tlieir present dispersion) is lierein foretold, when the measure (to which tlie ephah alludes) of their sins should be full. The former vision denounces Judgment on in<iividuals ; this one, on tfte instruments of furnishing it to others (of. 1 Jolin 2.
20. 27). CHAPTER V. . tlie whole state : butenigiiiiitically, not todiscourage their present building. [Pembellus.] Rather, the vision is consolatory after the preceding one. [Calvin.] Idolatry and Ver. 1-4. Sixth Vision. The Flying Roll. Thefraudulent and perjuring transgressors of the latu shall be extirpated from Judea. 1. flying roll—of papyru.s, or dressed .sliins, used for writing on when paper was not known. It was Inscribed with the words of the curse (Deuteronomy 27. its kindred sins, covet onsness and fraud (denounced in th» vision of the roll), shall bo removed far out of the Holy Land to their own congenial soil, never to return (so ch. 3.
9; Isaiah 27. 9; .52. 1; 60. 21; Jeremiah 50.20; Zephaniah 3.13). For more tlian 2000 years, ever since tlie Babylonian exile, the Jews have been free from idolatry ; but the full accomplishment of the prophecy is yet future, when all sin shall be purged from Israel on their return to Palestine, and conversion to Christ. 5. went forth—The interpreting angel had withdrawn after the vision of tlie roll to receive a fresh revelation from the Divine Angel to communicate to the prophet. 6. This is tlieir resemblance lit., eye
15-26; 28. 15-68). Being written implied that its contents were beyond all escape or repeal (Ezekiel 2. 9). Its " flying" shows that its curses were ready swiftly to visit the transgressors. It was unrolled, or else its dimensions could not have been seen (v. 2). Being open to all, none could say in excuse he knew not the law and the cur.ses of disobedience. As the previous visions intimated God's favour In restoring the Jewish state, so this vision denounces judgment, intimating that God, notwithstanding His favour, did not approve of tlieir sins. Being written on both sides, "on this and on that side" (v. 3) [Vatablus] connects it with the two tables of the law (Exo<lns .32. 1.5), and implies its comprehensiveness. One side denounced " him that sweareth falsely (v. 4) by God's name," according to tlie third commandment of the first table, duty to God; the other side denounced theft, according to the eighth commandment, which is in the second table, duty to one's neighbour. 3. length . . . twenty cubits . . . breadtli . . . ten cubits—thirty feet by fifteen, the dimensions of the temple porch (1 Kings 6. 3), where the law was usually read, showing that it was divinely authoritative in the theocracy. Its large size implies tlie great number of the curses contained. Tlie Hebreiv for "roll" or " volume" is used of the law (Psalm 40. 7). 3. cui-se . . . earth —(Malachi 4. 6.) The Gentiles are amenaljle to the curse of the law, as they have its substance, so far as they have (cf. Ezekiel 1. 4,5, 16). Hengstenberq translates, "Their (the people's) eye" was all directed to evil. But English Version is better. " This is the appearance (i. e., an image of) of the Jews in all the land" (not an English Veision, "in all the earth"), i. e., of the wicked Jews. This—Here used of what was uJiZftm the ephah, not the ephah itselt 7. lifted up—the cover is lilted oft" the ephali to let the prophet see tlie female personification of "wickedness" within, about to be removed from Judea. The cover being " of lead," implies that the " woman " cannot escape from the ponderous load which presses her down, talent lit., a round piece ; hence a talent, a weight of 12.5 pounds troy, woman—cf. for comparison of " wickedness " to a woman. Proverbs 2. 16; 5. 3, 4. In personifying abstract terms, the feminine is used, as the idea of giving birth to life is associated with woman. 8. wickedness lit., tlie wickedness: implying wickedness in its peculiar development.
Cf. ''the man of sin," 2Thessaloniaus 2. 3. cast it i. e., her. Wickedness, who had moved more freely whilst the heavy not seared and corrupted conscience, written on their hearts (Romans 2. 15). cut oft—lit., cleared away, as on this side ... as on that side — both sides of the roll. [Vatablus.] From this place . . . from this place (repeated twice, as " the house" is repeated in v. 4) [Maurer]; so "lience" is used, Genesis 37. 17 (or, "on this and on that side," i.e., on every side). [Henderson.] None can escape, sin wliere he may: for God from one side to the other shall call all without exception to judgment. [Calvin.] God will not spare even " tliis place" Jerusalem when it sins. [Pembellus.] English Version seems to take Vatablus' view, according to it—according as it lid was partially lifted off. weiglit lit., stone, i. e., round mass. 9. The agents to carry away the "woman" are, consistently with tlie image, "women." God makes t\\o wicked themselves the agents of punishing and removing wickedness. "Two" are employed, as one is not enough to carry such a load. [Maurkr.] Or, tlie Assyrians and Babylonians, who carried away idolatry in the persons, respectively, of Israel and Judali. [Henderson.] As two "anointed ones" (ch. 4. 14) stand by the Lord as His ministers, so two winged women execute His purposes here in removing the embodiment of "wickedness:" answering to the " mystery of iniquity " (tlie LXX. here in Zeehariah use the same words as St. Paul and "the man of sin," whom tiie Lord shall destroy with the spirit of His mouth and the brightness of His coming, 2 Thessalonians
Is written. 4. Tlie "theft" immediately meant is similar sacrilege to that complained of, Nehemiah 13. 10 ; JIalachi
8. 8. They robbed God by neglecting to give Him His due in building His house, whilst they built their own houses, forswearing their obligations to Him; therefore, the "houses" they build shall be "consumed" with Sod's "curse." Probably literal theft and perjury accompanied their virtual theft and perjury as to the temple of God (Malachi 3. 5). Stealing and perjury go together ; for the covetous and fraudulent perjure themselves by God's name without scruple (see Proverbs 30. 9). enter . . . the house—In vain they guard and shut themselves up who incur the curse; it will Inevitably enter even when they think themselves most secure, consume . . . timi>cr
2.3,7,8). Their "wings" express velocity. The "stork" has long and wide wings, for which reason it is specified; also it is a migratory bird. Tlie "wind" helps the rapid motion of the wings. The being " lifted up between heaven and earth " implies open execution of the judgment before the eyes of all. As the "woman" here is removed to Babylon as her own dwelling, so the woman In the Apocalypse of St. John is Babylon (Revelation 17. 3-5). 11. To build . . . house In . . . Shinar—Babylonia (Genesis
10. 10), the capital of the God-opposed worldkingdonis, and so representing in general the seat of irreligion. As the "building of houses" in Babylon (Jeremiah 29. 5, 28) by the .Tews themselves expressed their long exile there, so the building of an house for "wickedness " there Implies its permanent stay, set . . . upon lier own base fixed there as in its proper place. "Wickedness" being cast out of Judah, shall for ever dwell with the Anticbrlstian apostjxtes (of whom Babylon is the type), wiio 8ta«Il reap the fruit of it, wliicli they deserve.
. . . stones—not leaving a vestige of it. So the "stones" and " timber" of the house of a leper (type of the sinner) was to be utterly removed (Leviticus 14. 45; cf. 1 Kings
5-11. Seventh Vision. The Woman in the Ephah. Wickedness and idolatry removed from the Holy Land to Babylon, there to mingle with their kindred elements. The Hebrew dry measure containing about a bushel, or seven and a half gallons. Alluding to the previous vision as to thelt and perjury: the ephah which, by falsification of the measure, tliey made the instrument of defrauding, shall be made tlie instrument of their punlsliment. [Grotiuh.]
CHAPTER VI.
Ver. 1-8. Eighth Vision. Thk Four Chariots. I. four chariota—Symbolizing tlie various dUpenBatlana o#
Cf. "this is their resemblance" (v. 6), i.e., this is a representation of wliattlxe. Jews have done, and wliat tliey shall The Vision, of the Four Chariots, ZECHARIAH VI. and that of the Ckowning of Joshud, Providence towards the Gentile nations whicli had been more or less brouglit into contact with Judea; especially In punishing Babylon. Cf. v. 8 (" the north country," i. e., Babylon) ; ch. 1. 15 ; 2. 6. The number " four " Is specified not merely in reference to tlie four quarters of the horizon (implying universal judgments), but in allusion to the four world-kingdoms of Daniel, frem between two monntains—the valley of Jehoshaphat, between Moriah and Mount Olivet [Moore]; or the valley between Ziou and Moriah, where the Lord is (ch. 2. 10), and whence He peuds forth His ministers of judgment on tlie heathen. [Maukee.] The temple on Mount Moriah is the symbol of the theocracy; hence the nearest spot accessible to chariots in the valley below is the most suitable for a vision affecting Judah in relation to the Gontile worldpowers. The chariot is the symbol of war, and so of j udgments. of brass—the metal among the ancients representing hard solidity; so the Immovable and resistless firmness of God's people (cf. Jeremiah 1. 18). Calvin explains the "two mountains" thus: The secret purpose of God from eternity does not come forth to view before the execution, but is hidden and kept back irresistibly
Babylon, Medo-Peisia, and Grseco-Macedonia, viz., to punish finally the last great foe of Israel, the final form assumed by the fourtli world-kingdom, Rome, which is to continue down to the second advent of Clirist. Hence they " walk to and fro thiouih tlie earth," counterworking Satan's " going to and lio in tlie earMi"(Job 1.7; 2 Thessalonians 2. 8, 9; 1 Timothy-). 1), in connection with the last awful development of tlie fourtli world-kingdom. Tlieir " fleetness " is needed to oouuteiact his restless activity ; their red colour i mplies the final great carnage (Ezeklel 39; Revehitiou J9. 17, 18,21). 8. north . . . quieted . . . my spirit—t. e., caused my anger to rest {Margin, Judges 8.
3 ; Ecclesiastes 10. 4 ; Ezekiel 5. 13 ; 16. 42). Biil>y ion alone of the four great world-kingdoms had in Zecliariali's time been tinally punislied ; tlie re fore, in its case alone does God now say His anger is salistted; the others had as yet to expiate their sin, tlie fourtli has still to do so.
9-15. Ninth Vision. The Crowning or Joshua. The double crown is placed on Joshua's head, symbolizing that the true priestliood and the kingdoiii shall be conferred on the one Messiali. Cf. Hebrews 6. 20; 7. 1-21, on Melchizedek, who siniilarly combined the kingdom and priesthood as type of Messiah. 10. Take of them of the captivity—Take silver and gold (v. 11) Jro?n tlieni. Tlie three named came from Babylon (where some of the ex.- till the fit time, as it were between lofty mountaitis ; the chariots are tlie various changes wrought in nations, which, as swift heralds, announce to us what before we knew not. The "two" may thus correspond to tlie number of the " olive trees" (ch. 4. 3) ; the allusion to tlie " two mountains" near the temple is not necessarily excluded in this view. Henderson explains them to be tlie MedoPersian kingdom, represented by the " two horns" (Daniel iled Jews still were left) to present gifts of silver and gold towards the building of the temple. But in v. II, 14, "crowns" are directed to be made of them, then to be set on Joshua's head, and to be deposited in the temple as a memorial of the donors, until Messiaii shall appear. Heldai—meaning robust. Called //cew below. Tobijnit—
8. 3, 4), now employed to execute God's purpose in punishing the nations; but the prophecy reaches far beyond those times. !8. red—Implying carnage, black—repre-. scnting sorrow; also famine (Revelation 6. 5, G; cf. ch. 1. 8). 3. white—implying |oy and victory. [Calvin.] grizzled —piebald. Implying i mixed dispensation, partly prosperity, partly ad'ven; ,y. All four dispensations, tliougli various in character to the Gentile nations, portended alike good to God'f. people, bay—rather, "strong" or "fleet;" so Vulgate. [Gesenius.] The horses have this epithet, whose part it was to "walk to and fro through the earth" (v. 7). However, LXX. and Chaldce agree with English Version In referring the Hebrew to colour, not strength. 4. The propliet humbly and teachably seeks instruction from God, and therefore seeks not in vain. 5. four spirits of tlie heavens— heavenly spirits who "stand before Jehovah" to receive God's commands (cli. t. e., the goodness of God. Jcdaiah—i. e., God knoxvs. vvliicli are come from Babylon— This clause in tlie Hebrew comes after "Josiah son of Zcphaniali." Therelore, Moore thinks Josiah as well as the tliree "came from Babylon." But as he has a "house" at Jerusalem, he is plainly a resident, not a visitor. Therefore English T7riion is right; qr Maurer, "Josiah son of Zeplianiah, to whom they are come (as guests) from Babylon." the same day—No time was to be lost to mark <he signitlcancy of their coming from afar to offer gifts to L'le temple, typilying, in the double crown made of tlieir gifts and set on Joshua's head, the gathering in of Israel's outcasts to Messiah hereafter, who shall then be recognized as tlie true king and priest. 11. The high priest wore a crown above the mitre (ch. 3.5; Leviticus 8.9). Messiah shall wear many crowns, one surmounting the other (Revelation 19. 12). It was a thing before unknown in the Levit-
4. 14; 1 Kings 22. )J; Job 2. 1; Luke 1. 19) in heaven (of which Zion is th« counterpart on earth, Note, v. 1), and proceed with cha lot speed (2 Kings 6. 17; Psalm 68. 17) to execute them on earth in its four various quarters (Psalm ical priesthood, that the same person should wear at once the crown of a king and that of a high priest (Psalm 110.
4; Hebrews 5. 10). Messiah shall be revealed fully In this twofold dignity when He shall "restore tlie kingdom to Israel " (Acts 1. 6). 13. Behold the man viz., shall arise. Pilate unconsciously spa'ke God's will concerning Him, "Behold the man" (John 19. 5). The sense hero is, "Behold in Joshua a remarkable shadowing forth of Messiah." It is not for his own sake that the crown is placed on him, but as type of Messiah al)out to be at once king and priest. Joshua could not individually be crowned king, not being of the royal line of David, but only in his representative character. Branch— (i\'o<t', ch. 3.8; Isaiah
104. 4; Hebrews 1. 7, 14). [Pembellus.] Or, the secret impulses of God which emanate from His counsel and providence ; the prophet implies that all the revolutions in the world are from the Spirit of God, and are as it were His messengers or spirits. [Calvin.] 6. north country Babylon (Note, Jeremiah 1. 14). The north is tlie quarter specified in particular whence Judah and Israel are hereafter to return to their own land (ch. 2. 6; Jeremiah 3. 18). "The black horses" go to Babylon, primarily to represent the awful desolation with which Darius visited it in the
4. 2; Jeremiah 23. 5; 83. 1.5). he shall grow up outof Itis place—retaining the image of a " braiicli ;" "He shall sprout up from His place," t. e., the pltice peculiar to Him : not merely from Bethlehem or Nazareth, but by his own power, without man's aid, in His miraculous conception [Henderson]; a sense brought out in the original, " from under Himself," or "from (of) Himself." [Calvin.] Moore makes it refer to his growing lowly in hi-i place of obscurity, "as a tender plant and a root out of a dry ground" (Isaiah -53.2), for thirty years unknown except as the reputed son of a carpenter. Maureb translates, "Under Him there shall be growth (in the Church)." English Version accords better with the Hebrew (cf. Exodus fifth year of his reign (two years after this prophecy) for revolting. [Henderson.] Tlie " white" go after the "black" horses to the same country ; Jm;o sets being sent to it because of Its greater cruelty and guilt in respect to Judea. The white represent Darius' triumphant subjugation of It. [Moore.] Ra.ther, I think, the white are sent to victoriously subdue Medo-Persia, the second world-kingdom, lying In the same quarter as Babylon, viz., nortli. grizzled. . toward the south i. e., to Egypt, the other great loe Of God's people. It being a part of the Grceeo-Miicedonian kingdom, stands for the whole of it, the tliird workl-liingdom. T. bay—rather, "the fleet" (or "strong"). As tiie "red" are not otherwise mentioned, the epithet " fleet" (a« the Hebrew for "bay" ought to be trans Uiled) In v. 3 seems to apply to all four, and here especially to the red. Their office is to complete hereafter the work already In part executed by the previous three who have stilled
10. 23). The idea in a Branch is that Christ's glory is growing, not yet fully manifested as a full-grown tree. Therefore men reject Him now. build tl»c temple—The promise of the future true building of the spiritual temple hj
723,
Chritl the Branch Typified. ZECIIAEIAH VII. Fasting Heproved by Zechariah.
Messiah vMatthew 16. 18; 1 Corinthians 3. 17; 2 Corinthians 6. 16; Ephesians 2. 20-22 ; Hebrews 3. }) is an eiirnest to assure the Jews, that the material temple will bv built by Joshua and Zerubbabel, in spite of all seeming obsta-
57. 19). build in Jhc leiuple—Christ "builds the temple" (11.12,10; Hebrews S. 3, 4;: His people " liuild in the tem-
])le." Cf. Hebrews 3.2, " Mo.ses in His house." ye shall know, itc—when the event correspoiiils to tire prediction (cll. 2. 9; 4. 9). this shall come to pass, if yc . . . obey, Ac.—To the Jews of Zechariali's day a slinuilus is given to diligent prosecution of the temple liuilding, tlie work which it was meanwhile their duty to lulfll, relying on the hope of the Messiah about afterwards to glorify it. The completion of tlie temple shall "come to pass," if y<) diligently on your part "obey the Lord." It is not meant tlat their unbelief could set aside God's gracious purpose as to Messiah's coming. But there is, secondarily, meant, that Messiah's glory as priest-king of Israel shall not be manifested to the Jews till they turn to Him with obedient penitence. Tliey meanwhile are east away "branches" until they be "graffed" in again on the Branch and their own olive tree (eh. 38; 12. 10-12; Matthew cles. It also raises their thoughts beyond the material to the spiritual temple, and also to the future glorious temple, to be reared In Israel under Messiali's superintendence (Ezekiel 40., 41., 42., 43). The repetition of the same clause {v. 13) gives emphasis to the statement as to Messiah's work. 13. bear tlie glory i. e., wear the insignia of the kingly glory, "the crowns" (Psalm 21.5; lOi 16; Isaiah 52. 13). Me himself shall bear the glory, not llioii, Joshua, though thou dost bear the crowns. The Church's dignity is In her head alone, Christ. So Eliakim, type of Messiah, was to have "all the glory of his father's lionse hung upon him" (Isaiah 22.24). sit—Implying security and permanence, priest . . . throne—(Genesis 11. IS; Psalm 110. 4; Hebrews 5. 6, 10; 6.20; 7). counsel of peace . . . between . . . both—Joshua and Zerubbabel, the religious and civil authorities co-operating In the temple typify the peace, or harmonious union, between both tlie kingly and priestly ol Hces. The kingly majesty shall not depress the priestly dignity, nor the priestly dignity the kingly majesty. [Jerome.] The peace of tlie Church, formerly sought for In the mutual "counsels" of the kings and the priests, who had been always distinct, sliali be I>erfectly ensured by the concurrence of the two offices in the one Messiah, who by his mediatorial priestliood purchases it, and by His kingly rule maintains it. ViTRiNGA takes "His throne" to be Jehovah the Father's. Thus it will be, "there shall be . . . peace between tlie Branch and Jehovah." [LtrDOVicxis de Dieu.] The other view is better, viz., "Messiah's throne." As Priest He expiates sin; as King, extirpates it. "Counsel of peace," implies that It Is the plan of infinite " wisdom," whence Messiah Is called "Counsellor" (Isaiah 9. 6; Epliesians 1.
23. 39; Romans 11. 16-24).
CHAPTER VII.
Ver. 1-14. II. DiD.\cTic Part, CHAPS 7., 8. Obedience, RATHER THAN FASTING, ENJOINED: ITS REWARD. 1. fourth year of . . . Darius—1\\ o years after tlie previous prophecies (ch. 1. 1, &c.). Chisleu—meaning torpidity, tlie state iu which nature is in November, answering to this month. 2. they . . . sent unto . . . house of God the Jews of the country sent to the liouse if God or congregation at Jerusalem. The altar was long since reared (Ezra
3. 3), thougli the temple was not completed till two years afterwards (Ezra 6. 15). The priests' duty was to give decision on points of the law (Deuteronomy 17. 9; Matthew
2.4). Beth-el is here used instead oi Beth-Jehovah, because the religious authorities, rather than tlie house itself (designated Beth-Jehovah next verse), are intended. The old Beth-ei had long ceased to be the seat of idol-wor. ship, so that the name had lost its opprobrious meaning. "The house of the Lord" is used for the congregation of worshippers headed by their priests (ch. 3. 7; Hosea 8. 1). Maurer makes the "house of God" nominative to "sent." Henderson makes " Beth-el" so. Sherexer—aa , Assyrian name meaning. Prefect of the treasury. Regcmmelech—meaning. The king's official. These names perhaps intimate the semi-heathen character of the inquir-
8, 11; Hebrews 6. 17). Peace between the kingly and priestly attributes of Messiah implies the harmonizing of the conflicting claims of God's justice as a King, and His love as a Father and Priest. Hence is produced peace to man (Luke 2. 14; Acts 10. 36; Ephesians 2. "13-17). It is only by being pardoned through His atonement and ruled ^y His laws, that we can find "peace." Tlie royal "throne" was always connected with the " temple," as is the case in the Apocalypse (Revelation 7. 15), because Christ is to be a king on His throne and a priest, and because the people, whose "king" the Lord is, cannot approach Him except by a priestly mediation. [Roos.] Jesus shall come to effect, by His presence (Isaiah 11. 4 ; Daniel 7. 17), that which is looked for, in His absence, by other means in vain. He shall exercise His power mediatorlally as priest on His throne {v. 13); therefore His reign is for a limited period, which it could not be if it were the final and everlasting state of glory. But being for a special purpose, to reconcile all things in this world, now disordered by sin, and so present it to God the Father that He may again for the first time since the fall come into direct connection with His creatures; tlierel'ore ers, which may also be implied in the name "Betli-el" (Hebrew for " house of God"), so notorious once for its calfworship. They sent to Jehovah's house as their forefathers sent to old Beth-el, not in the spirit of true obedience, pray before the iMvA—lit., to entreat tlie face of, &c., i. e., to offer sacrifices, the accompaniment of prayers, to conciliate His favour (1 Samuel 13. 1"2). 3. slionld I weep lu the ftfth month—" I" represents hei'e tlie people of God (cf. ch. 8. 21). This rather favours Maureh'.s view, taking "the house of God," the conffregation, as nominative to "sent." Tlieir hypocrisy appeared because they showed more concern about a ceremony of human institution (not improper in Itself) than about moral obedience. If, It is limited, forming the dispensation in the fulness of times (Ephesians 1. 10), when God shall gather in one too, they had trusted God's promise as to the restoration of Church and State, the fast would have now given place all tilings in Christ, the final end of which shall be, " God to joy, for whicli there was more ciause than for grief, [I'EMBELLUS.] to the prophets—Haggai and Zechariah especially. The tenth day cf tlie fifth month was kept a fast, being the anniversary of the destruction of Jerusalem (Jeremiah 52. 12-14). They ask. Should the fast he continned, now that the temple and city are being restored? separating myself—sanctifying myself by separation, not only from food, but from all defilements (cf. Joel 2. all in all" (1 Corinthians 15. 24-28). 1*. the crowns Bhall be to Helem, &c. ... a memorial—deposited in the temple, to the honour of the donors; a memorial, too, of the coronation of Joshua, to remind all of Messiah, the promised antltypical king-priest, soon to come. Holem, the .same as Heldal above. So Hen (i. e., favour) is another name for Josiah {i.e., Qod fovnds) above. The same person often had two names. 15, they . . . far oUT shall bnild—Tlie reason why the crowns were made of jold received from afar, 11(2., from the Jews of Babylon, was to typify the conversion of the Gentiles to Messiali, King of Israel. This, too, was included In the "peace" spoken of In V. 13 (Acts 2. a); Efihesians 2. 12-17). Primarily, however, the return of the dispersed Israelites "from afar" (Isaiah 60. 9) to the king of the Jews at Jerusalem is intended, lo be followed, secondly, by the conversion of tlie aent Ues from "far off" (ch. 2. H; 8. 22,23; Isaiah oo. 10; 724
16), as was usual in a solemn fast. 5. speak unto all—The question had been asked in the name of the people lu general by Sherezer and Regem-mi leeh. Thb self-imposed fast they were tired of, not having observed it in the spirit of true religion, seveiitli moatlt—Tills fast was iu memory of the murder of Gedaliah and those with him at Mizpah, issuing in the dispersion of the Jews (2 Klngi '£>. 25, 26; Jeremiah 41. 1-3). did ye . . . fast unto mel— No; It wa,s to gratify your-selves in hyiiocritlcal will-worship. If it had been " unto me" ye would have "separated
Sin the Cause of Punishment. ZECHARIAH VIII. The Restoration of Jerus<dem.
4. So tranquil and prosperous shall the nation be, that wars shall no longer prematurely cut oS' the people: men and women shall reach advanced ages. The promise of long life was esteemed one of the greatest Ijlessings in tlie Jewish theocracy with its temporal rewards of obedience (Exodus 20. 12; Deuteronom,y 4. 40). Hence this is a leading feature in millennial blessedness (Isaiah 65. 20, 22). for very age lit., "for multitude of days."' 5. tooys and girls playing—implying security and a numerous progeny, accounted a leading blessing among the Jews. Contrast Jeremiah 6. 11 ; 9.21. 6. However impossible these things just promised by me seem to you, tliey are not so with God. The "remnant" that had returned from the captivity, beholding the city desolate, and the walls and houses in ruins, could hardly believe what God promised. The expression "remnant" glances at their ingratitude in rating so low God's power, though they had experienced yourselves" not only from food, but from your sins (Isaiah
58.3-7). They falsely made the fast an end intrinsiciilly meritorious In itself, not a means towards God's glory in their sanctification. Tlie true principle of piety, reference to God, was wanting: hence the emphatic repetition of "unto me." Before settling questions as to tlie outward forms of piety (however proper, as in this case), tlio great question was as to piety itself; that being once settled, uU theiroutward observances become sanctified, being " unto the Lord" (Romans 14. 6). 6. did not ye eat for yourselves f
—lit., " Is it not j/e who eat?" t. e., it is not unto me and my glory. It tends no more to my glory, your feasting than your fasting. 7. Should ye not liear tlie words— rather, "Should ye not do the words," as their question naturally was as to what they should do (i'. 3); " hearing"
Is not mentioned till v. 12. The sense is. It is not fasts that Jehovah requires of you, but that ye should keep His precepts given to you at the time when Jerusalem was in it so "marvellously" displayed in their restoration. A great source of unbelief is, men "limit" God's power by their own (Psalm 78.19, 20,41). these days— "of small things" (ch. 4. 10), when such great things promised seemed Incredible. Maurer, after Jerome, translates, " in those days;" t. e., If the thing which I promised to do in those days, seem " marvellous," &c. T. save my people from . . . east . . . west i. e., from every region (cf. Psalm its integrity. Had ye done so then, ye would have had no occasion toinstitute fasts to commemorate its destruction, for it would never have been destroyed (v. 9-14). [MacEER.] Or, as Margin, "Are not these the words" of the older prophets (Isaiah 58. 3; Jeremiah 14. 12) which threatened a curse for disobedience, which the event has so awfully confirmed. If ye follow them in sin, ye jnust follow them In suffering. English Vei-sion is good sense: Ye inquire anxiously about the fasts, whereas ye ouglit to be anxious about hearing the lesson taught by tlie former prophets, and verified in the nation's punishment
50. 1 ; the " West" is lit., " the going down of tlie sun") to which they are scattered; they are now found especially' in countries west of Jerusalem. Tlie dispersion under Nebuchadnezzar was only to tlie east, viz., to Babylonia. The restoration, including a spiritual return to God (v. S), here foretold, must therefore be still future (Isaiah 11. 11, penitence and obedience are required rather tlian fasts, the plain—south-west of Jerusalem. They tlieii in-_ habited securely the region most unguarded. 9. spcaketli —implying that these precepts addressed to their ancestors were the requirements of Jehovali not merely then, but now. We must not only not hurt, but help our I'ellowmen. God is pleased with such loving obedience, ratlier than with empty ceremonies. 10. Imaglwe evil— i. c, devise evil. LXX. take It, Harbour not the desire of revenge (Leviticus 19. 18). " Devise evil against one another"
12; 43.5,6; Ezekiel 37. 21 ; Ainosy. 14, 15; also ch. 13.9; Jeremiah 30. 22; 31. 1, 33). 8. in truth—in good faith, both on their sideand mine : God being faithful to Hiseverlasting covenant and enabling them Ijy His Spirit to be faithful to him. 9-13. All adversities fornieriy attended them when neglecting to build the temple : but now God promises all blessings, as an encouragement to energy in the work, hands . . . strong—be of courageous mind (2 Samuel 16. 21), not merely in building, bul in general, as having such bright prospects (v. 13, &c.). these days—the time that had elapsed between the prophet's having spoken "these words" and the time (v. 10; cf. Haggai 2. 15-19) when they sot about in earnest restoring the temple, the propliets —Haggai and Zechariah himself (Ezra 5. 1, 2). The same prophets who promised prosperity at the foundation of the temple, now promised yet greater blessings hereafter. 10. bcfoi-e these days—before the time in which ye again proceeded with the building of the temple (v. 9), viz., at the time that the temple lay neglected, no hire for man is simpler (Psalm 36. 4; Micah 2. 1). 11. jmlled awny tlte shoulder— lit., "presented a refractory slioulder;" an Image from beasts refusing to bear the yoke (Margin, 'Nehemiah 9. 29). stopped . . . ears—(Isaiah 6. 10; Jeremiah 7. 26 ; Acts 7. 57.) 1!J. hearts . . . adamant—(Ezekiel
3. 9: 11. 19.) I.ord . . . sent in his Spirit by . . . prop Uets —t. e., sent by the former prophets inspired wUli His Spirit. therefore . . . greatwrath—(2Chronicles36. 16.) As they pushed from them the yoke of obedience, God laid on them the yoke of oppression. As they made their heart bard as adamant, God brake their hard hearts witli judgments. Hard hearts must expect hard treatment. The harder the stone, the harder the blow of the hammer to breakit. S.hecried—by hisprophets. theycrlcd—in their calamities. I . . . not hear—retribution in kind (Proverbs. . . beast i. e., no produce of the field to repay the labour of man and beast on it (Haggai 1. 6, 9, 10 ; 2. 16). neither . . . peace to him that went out or came in—(2 Chronicles 15. 5.) No one could in safety do his business at home or abroad, in the city or in the country, wiiether going or returning, because of the affliction — so sorely pressed were they by the foe outside. Mauker translates, " Because of the foe" (Ezra 4. 1). every one against . . . neighbour—There was intestine discord, as well as foes from without. 11. " But now that the temple has been built, I will not do as I had formerly done to those who returned from Babylon." [Jerome.] Henceforth I will bless you.
1. 24-26 ; Isaiah 1. 15 ; Micah 3. 4). 14. whirlwind—of wrath (Ntthum 1. 3). nations whom they knew not—foreign and barbarous, desolate after them—after their expulsion and exile. It was ordered remarkabl.v by God's providence, that no occupants took possession of it, but that during the Jews' absence it was reserved lor tliem
gainst their return after seventy years, they laid . . . desolate—the Jews did so by their sins. The blame of their destruction lay with themselves, rather tlian with the Babylonians (2 Chronicles 36. 21). pleasant land Canaan. Lit., the land of desire (Jeremiah 3. 19).
1!J. seed . . . prosperous— i. e., shall not fail to yield abundantly (Hosea 2. 21, 22; Haggai 2. 19). Contrast with this verse Haggai 1.6,9-11; 2.16. dew—especially beneficial in hot countries where rain is rare. 13. a curse—As the heathen have made you anotlier name for a curse, wishing to their foes as bad a lot as yours (Jeremiah 24. 9?
CHAPTER VIII.
Ver. 1-23. Continuation of the SuBjFxrr in Chap. 7. After urging them to obedience by the fate of their fathers, he urges them toil by promises of coming prosperity, ti. Jealous for Zion—(Ch. 1. 14.) with great fury—against her oppressors. 3. 1 am returned-1. e., I am determined to return. My decree to that el Tect is gone forth. .Terusalcm
29. 18) ; so your name shall be a formula of blessing, so tliat tnen shall say to their friend. May thy lot be as happy as that of Judah (Genesis 48. 20). Including also the idea of the Jews being a source of blessing to the Gentile nations (Micah 5.7; Zephaniah 3.20). The distinct mention of "Judah" and "Israel" proves that the prophecy has not yet had its full accomplishment, as Israel (the ten tribes) has never yet been restored, though individuals of Israel returned with Judah. 14. I thought— I determined, yon —i.e., your fathers, with whom ye are one; the Jewish. . . city of truth—i. e., faithful to her God, who is the God of truth (Isaiah 1. 21, 28; John 17. 17). Never yet fully fnlfl Ued, therefore still to be so. fl»c mountain of the I.<ord—(Isaiah 2. 2, 3.) holy mountain—(Jeremiah 31. 28.)
Qoua Works Required by God. ZECIIARIAH IX God Defenddh His Church.
Church of all ages being regarded as an organic whole (cf. ing the assembli,« of the Church (1 Corinthians 14. 'JS), But primarily, that produced on the nations in witnessing the deliverance of the Jews by Cyruh. Finally, that to be produced on the nations by the future grand interposition of Messiah in behalf of His people.
Hag;ai 2. 5; Matthew 2:>. 31, o2). repented not— I changed not niy purpose, because they changed not their mind (2 f'hronicles 36. 16). With the I'roward God shows Ilinisell" froward (Psalm 18. 26). If the threatened punishment lias
Lieen so unchangeably inflicted, much more will God surely give the piomised blessing, which is so much more consonant to His nature (Jeremiah 31. 28). 10, 17. The j)romised blessings are connected with obedience. God's «:0venanted grace will lead those truly blessed by it to holiness, not licentiousness, trutli to . . . nelg Ubonr— not that the truth should not be spoken to foreigners loo; but he makes it an aggravation of their sin, that tliey spared not even their brethren. Besides, and above all outward ordinances (eh. 7. 3), God requires truth and jus-
CHAPTER IX.
Ver. 1-17. Chai's. 9. to 11. aue PKOPHETicAii. Written long after the previous portions of the book, wlienc«> arise the various features wliich have been made grounds for attacking theirauthenticity, notwitlistanding the testimony of the LXX. and of the compilers of tlie Jewish canon in their favour. See Introduction. Alexandkk's Conquests in Syria (i'. 1-8). God's People Safe because HER King cometh i.owly, hut a Saviouk (w. 9-lU). The Maccabean Deliverance a type theiu;ok (v. 11- tice, judgment of . . . peace—Equitable decisions tend to allay feuds and produce peace, gates—the place wliere courts of judicature in the East were held. 17. all tliesc
17). 1. In . . . Hadracli — rather, concernnig or against Hadrach (cf. Isaiah 21.13). "Burden" means a prophecy buudened with ivrath against the guilty. Mauueh, not so well, explains it. What is taken up and uttered, the utterance, a solemn declaration. Batlrach-a part ol Syria, neai Damascus. As the name is not mentioned in ancient liistories, it probably was the less-used name of a region having two names (Hadrach and Bilcathaven, Margin, Amos. . . I liate—therefore ye too ought to hate them. Religion consists in conformity to God's nature, that we should love what God loves, and hate what God hates. 18, 19. The prophet answers the query (ch. 7. 3) as to the fast in the fifth month, by a reply applying to all their fasts: these are to be turned into days of rejoicing. So Jesus replied to His disciples when similarly consulting Him as to why fasting was not Imposed by Him, as it was by John the Baptist. When the Sun of righteousness shines, tears are dried up (Matthew 9. 15). So hereafter (Isaiah 35. 10). fast of . . . foiirtli montU—On the fourth month of the eleventh year of Zedekiah's reign, on the ninth day, Jerusalem was taken (Jeremiah 39. 2; 52. 6, 7).
1.5); hence it passed into oblivion. An ancient Rabbi Jose is, however, stated to have .expressly mentioned it. A.i Arab, Jos. Abassi, also in 1768 declared to MicHaelis, that there was then a town of the name, and th;it it was capital of the region Hadrach. The name means enclosed in Syrian, i. e., the west interior part of Syria, enclosed by It was therefore made a fast day. fifth . . . seventH hills, the Ccelo-Sj'ria of Strabo. (M.4UREit.] Jekojie considers Hadrach to be the metropolis of C(jelo-Syria, as Damascus was of tlie region about that city. Hengstenbekq regards Hadrach as a symbolical name of Persia, which Zechariah avoids designating by its proper name, not to offend the government uniter which he lived. But the context seems to refer to the Syrian region. GESBNiue thinks that the name is that of a Syrian king, which mightmore easily pass iutooblivion than tliatof a region.
(JVotes, ch. 7.3-5.) tentli—On the tenth month and tenth day, in the ninth year of Zedekiah, the siege began (Jeremiah 52. 4). therefore love the truth—or, "oiili/ love." English Version is better. God's blessing covenanted to Israel is not made to depend on Israel s goodness: but Israel's goodness should follow as the consequence of God's gracious promises (v. 16, 17 ; cli. 7.9, 10). God will bless, but not those who harden themselves in sin. 30. (Isaiah 2.3; Jlicah 4. 2.) Thus saith the Lord of hosts—A preface needed to assure the Jews, now disheartened by the perils surrounding them, and by the humble aspect of the temple "Unlikely as what follows may seem to yo\i, Jehovah of hosts, boundless in resources, saitli it, therefore it shall be so." Just before Christ's coming, a feeling grew up among the heathen of the unsatisfactoriuess of their systems of religion and philosophy; this disposed them favourably towards the religion of the Jew, so that proselytes embraced the worship of Jehovah fnun various parts of Asia; these again were predisposed to embrace Christianity when preached to them (Acts 2. 9-12, 41). But thefull accomplishment of the conversion of the Gentiles foretold here is reserved till " Jerusalem" (!>. 22) becomes the centre of Christianized Jewry (Romans 11. 12, 15). 31. Let M8 . . . I — manifesting zeal and love: converted themselves, they seek the conversion of others (Song of Solomon 1. 4). To exhortation in genei-al (" Let us go"), they add individual example (" I will go"). Or, the cliauge from plural to singular implies that the geiui-al consent in religious earnestness leads each individual to decide for God. go speedily—ia., go, going : implying intense earnestness, pray Hebrew, entreat the face (ch.7. 2); entreat His favour and grace. 23. many . . . strong nations ... In .lernsalem—in contrast to the few and weak Jews now building the temple and city, then such shall be their influence that many and strong nations shall come to worship Jehovah their God in Jerusalem (Isaiah GO. 3; 06.2'!). 23. ten—a definite number for an indefinite. So in Leviticus 22. 26; Numbers 14. 22. of all languages of the nations—2. e., of nations of all languages (cf. Isaiah 66. 18; Revelation 7. 9). take hold of the skirt—a gesture of suppliant entreaty as to a superior. Cf. Isaiah 3.6; 4.1, on a diflerent occasion. The Gentiles shall eagerly seek to Bliare the religious privileges of the Jew. Tlie skirt with a fringe and bli-.vj riband upon it (Numbers 15.38; Deuteronomy 22. 12) was a distinguishing badge of a Jew. God
Cf. the similar "land of silion," &c., Nehemiali I). '22. Damascus . . . rest thereof i.e., the place on which the " burden'' of the Lord's wrath shall rest. It shall be permanently settle on it until Syria is utterly prostrate.
I''ulfilled under Alexander the Great, wlio overcame Syria. [CUKTIUS, B. 3. and 4.] eyes of man, as of all . . . Israel . . . toward the Lord—the eyes of men in general, and of all Israel in particular, through consternation at the victorious progress of Alexander, shall be directed to Jehovah. The Jews, when threatened by him because of Jaddua the high priest's refusal to swear fealty to lum, prayed earnestly to the Lord, and so were delivered (2 Chronicles '20. 12; Psalm 23. 2). Typical of the ett'ect of God's judgments hereafter on all men, and especially on the Jews in turning them to Him. MAUKEit, Pembellus, &c., less probably translate, " The eyes of the Lord are upon man, as they are upon all Israel," viz., to punisli the ungodly, and to protect His people. He who lias chastised His people, will not fail to punisli men f(>r their sins severely. The "all," I think, implies that whereas men's attention generally (whence "man" is the expression) was directed to Jehovah's judgments, itii Israel especiaily looks to Him. 2. Hamath—a Syrian kingdom with a capital of the same name, north of Damascus, shall boi-- deithereby—shall be joined to Damascus in treatment, as it is in position; shall share in the burden of wrath of which Damascus is the resting-place. Maureu understands "which ;" "Hamath, which borders on Damascus, also shall be the resting-place of Jehova/i's wrath" (the latter words being supplied from v. 1). Riblah, the scene of the Jews' sull'erings from their foe, was there: It therefore shall sufl Ter (2 Kings 23. 33; 25.6, 7, 20, 21). Tym« . . . Zldon—lying in the conqueror's way on his mnrdi along the Mediterranean to Egypt (cf. I«-aiali 23). Zidon, th« older city, surrendered, and Abdolonymus was made ila viceroy, very wise—In her own eyes. Referring to T.yre: V. 3 shows wherein her wisdom consisted, viz., in building a stronghold, and heaping up gold and siiic/- (Ez.eklel 28. 3 5 l» with you—the effect produced on unbelievers In enter-
Ood Defendeth His Church. ZECHAKIAII IX. The Coming of ChrUt Furttold, his ohominafne sacrifices to Idols: and cvenhc, the se«miingly ignoble remnant of the Jews, sliall be sacred to oar God (consecrated by His favour); and though so long l)ereft of dignity, I will make them to be as governors luling others, and Ekron shall be a tributary bond-servani as the Jebusite." Thus tlie antithesis is between tlie Jew that remaineth (the elect remnant) and the Ekronite. 8. encamp about—(Psalm 34. 7.) mine house viz., the Jewish people {ch. 9.7 ; Hosea, S. I.) [Maurer.] Or, the temple: reassuring the Jews engaged iu building, who might otherwise fear their work would be undone by the conqueror. [Moore.] The Jews were, in agreement with this prophecy, uninjured by Alexander, thougli he punished the Samaritans. Typical of their final deliverance from ev(!ry foe. passcth by . . . rcturnetli—Alexiiiidcr, when advancing against Jerusalem, was arrested by a dream, so that neither in " passing by" to Egypt, nor in "returning," did lie injure the Jews, but conferred on them great privileges, na oppressor. . .pass throngli
12, 17). On Alexander's expressing liis wish to sacrifice
In Hercules' temple in New Tyrr on the island, she Khowed her wisdom in sending a fe.)lden crown, and replying that the true and ancient temple of Hercules was at Old Tyre on the mainland. With all her wisdom she cannot avert her doom. 3. The heathen liistorian, DioDOKUS Sicui-us (17.40), confirms this. " Tyre had tlie greatest confidence owing to her insular position and fortifications, and the abundant stores she had prepared." New Tyre was on an island 700 paces from the shore. As Isaiah's and Ezeliiel's (Ezekiel 27.) prophecies were directed against Old Tyre on the mainland, and were fulfilled by Nebuchadnezzar, so Zechariah's are against New Tyre, which was made seemingly impregnable by a double wall 150 feet high, as well as the sea on all sides.
4. (Kzekiel 26. 4, 12; 27. 27), cast her out — Hebrew, dixposscsf tier, i. e., will cast her inhabitants into exile. [Grotius.] Alexander, though without a navy, by incredible labour constructed a mole of the ruins of Old Tyre (fulfilling Ezekiel 26.4-12, &a., by "scraping her dust from her," and "la.ying her stones, timber, and . . . anymore—The prophet passes from the immediate future to the final deliverance to come (Isaiah 00. 18; Ezekiel 28. 24). seen witii mlue eyes viz., how Jerusalem has been oppressetl by tier foes [Kosenmuller] (Pxodus 3.
in the midst of the water"), from the shore to the island, and, after a seven mouths' siege, took the city by storm, slew with the sword about 8000, enslaved
7; 2. 25). God is said noto to have seeti, because He now begins to bring the foe to judgment, aiid manifests to the world His sense of His people's wrongs. 9. From the coming of the Grecian conqueror, Zechariali makes a sudden transition, by the prophetical law of suggestion, to the coining of King Messiah, a very different character, dnnglitor of Zion—Tiie theocratic people is called to " re-
13,000, crucified 2000, and set the city on "lire," as here foretold. [CUBTIUS, B. 4.] smite Uer power iu tli« sea— —situated though she be in the sea, and so seeming impregnable (cf. Ezekiel 28. 2, " I sit in the seat of God, in tite midnt of the sea"). "Her power" includes not only her fortifications, but her fleet, all of which Alexander sunk joice" at the coming of Iier King (Psalm 2. U). unto thee —He comes not for His own gain or pleasure, as earthly kings come, but for the sake of His Church : especially ill Die sea before her very walls. [Cuktius, B. 4.] Ezekiel
20.17 corresponds, "How art thou destroyed which wast strong in tlie sea!" 5. AsUkelon, &c. — Galh alone is omitted, perliaps as being somewhat inland, and so out of the route of the advancing conqueror. Ekroii . . . expectation . . . ashamed — Ekron, the farthest north of the Philistine cities, had expected Tyre would withstand Alexander, and so check his progress southward tli rough for tlie .lews' sake, at His second coming (Romans II. 26). he is just—righteous : a.i\ attribute constantly given to Messiah (Isaiah 4.5. 21; 53. 11; Jeremiah 23.5, 6) in connection with salvation. He does not merely pardon by conniving at sin, but He justifies by becoming tlie Lord our righteousne.^s-fulfiller, so that not merely mercy, but jus-
Phiiistia to Egypt. This hope being confounded (" put lo shame"), Ekron shall " fear." kiug shall perish from Ga*a--its government shall be overthrown. In literal fulfilment of this prophecy, after a two months' siege, Gaza was taken by Alexander, 10,000 of its inhabitants tice, requires the justification of the sinner who by faitli becomes one witli Christ. God's justice is not set aside by the sinner's salvation, but is magnified and made honourable by it (Isaiah 42. 1, 21). His future reign " in righteousness," also, is especially referred to (Isaiah 32. 1). Iiaving salvation—not passively, as some interpret it, "saved," which the context, referring to a " king" coining to reign, forbids; also the old versions, LXX., <Si/rirtc, and Vulgate, give Saviour. Tlie Hebrew is reflexive in sense, " sliowing Himself a Saviour;"' "having salvation in Himself" slain, and the rest sold as slaves. Betis the satrap, or petty "king," was bound to a cliariot by thongs thrust through the soles of his feet, and dragged round the city. 6. bastard—not the rightful heir; vile and low men, such as are bastards (Deuteronomy 23. 2). [Grotius.] An alien so LXX. ; implying the desolation of the region wherein men shall not settle, but sojourn in only as aliens passing through, [Calvin.] 7. take . . . his blood out of . . . moutli Blood was forbidden as food (Genesis 9. 4; Leviticus 7. 26). abominations—things sacrificed to idols and then partaken of by the worshippers (Numbers 25. 2; Acts for us. Endowed with a salvation wliich He bestows as a king. Cf. 3/ar(7i»i, " saving Himself." CI. Matthew 1. 21, in the Greek, " Himself shall save His people;" f. e., not by any other, but by Himself sliall He save. [Pearson onihe
Creed.] His "having salvation" for others manifested that He had in Himself that righteousness which was Indispensable for the justification of the unrigl Ueous (1 Corinthians 1. .30; 2 Corinthians 5.21; 1 John 2.1). This contrasts beautifully with the haughty Grecian conqueror who came to destroy, whereas Messiah came to save.
15. 29). The .sense is, " I will cause the Philistines to cease from the worship of idols." even he shall be for our God —"even he," like Hamath, Damascus, Tyre, &c., which, these words imply, shall also be converted to God (Isaiali
56. 3, "son of tlie stranger joined himself to the Lord"). [RosENMliLLEU.] The "even," however, may mean. Be- Still, Messiah shall come to take "just" vengeance on His tides the Hebrews, "even" the Philistine shall worsliip Jefoes, previous to His reign of peace (Malachi 4. 1, 2). lowly—mild, gentle: corresponding to His "riding onan ass" (not a despised animal, as witli us; nor a badge of humiliation, for princes in the East rode on asses, as well as low persons. Judges 5. 10), i.e., coming as "Prince of peace" (v. 10; Isaiah 9.6); the " horse," on the contrary is the emblem of war, and shall tlierelore be " cut oflT." Perhaps the Hebrew includes both tlie " lov/liness" of His outward state (which applies to His first coming) and His "meekness" of disposition, as Matthew 21.5 quotes it (cf. Matthew 11.29), which applies to both His comings. Both adapt Him for loving sympathy with us men ; and at the same time are the ground of His coming manifested exaltation (John 5. 27; Philippians 2. 7-0). colt — untamed, " whereon yet never man sat" (Luke 19. .30). The symbol of a triumphant conqueror and judge (Judges 5. 10; 10. 4; hovah (so Isaiah 50. 8). [Mauker.] he shall be as a governor in Judali—On the conversion of the Philistine prince, he shall have the same dignity "in Judah as a governors;" there shall be no distinction. [Henderson.] The Philistine princes with their respective states sliall equally belong to the Jews'' communion, as if tliey were among the " governors" of states "in Judah." [Maurer.] Eron as a Jebusite—Tile Jebusites, the original inliabitants of Jerusalem, who, wlien subjugated by David, were incorporated with the Jews (2 Samuel 21. 16; Ac), and enjoyed their privileges: but in a subordinate po.'^ition civilln (\ Kings 9.20,21). The Jebusites' condition under Solomon being that of bond-servants and tributaries, Cai-vin explains the verse dil Terently: "I will rescue the Jew/rc« the teeth of tlic Philistine foe (image from wild beasts rending their prey with their teeth), who would nave devoured him, as he would devour blood or flesh of
12. 11). foal of an asa— lit., asses: in Hebrew idiom, the indefinite plural for singular (so Genesis 8. 4, " mountaiiis of Promises of Victory and Defence. ZECHAKIAH X, God only to be Sought imto, not TdoU.
Ararat,' for one of the mountains). The dam accompanied the colt (Matthew 21. 2). The entry of Jesus into Jerusalem at His first coming is a pledge of the full accomplishment of this prophecy at His second coming. It shall be "the day of the Lord" (Psalm 118. 21), as that first Palm Sunday was. The Jews sliall then universally (Psalm
Jews and against their foes), as formerly He appeared In a cloud over the Israelites against tlie Egyptians (Exodus
14. 19, 24). Ills arrow . . . as . . . Iig5i«5jing—flashing forth instantaneous destruction to the foe i Psalm 18.14). blow . . . trumpet—to summon and incite His people to battle for tlie destruction of their foe. go witli wliirlwinds of tlie sontli— i. <;., go forth in the most furious storm, such as is one from llie south (Isiiiali 21. 1). Alluding, perliaps, to Jeliovah's ancient miracles at Sinai coming "from Teman" (''the south," in Margin). l.'J. devour—the flesh of their foes, drink—the blood of their foes; i. e., utterly destroy them. Image .(as Jeremiah 46.
118. 2G) say, what some of them said then, " Blessed is He that cometli in the name of the Lord" (cf. Matthew
21. 9, with 213. 39); also "Hosanna," or "Save now, I beseech thee." "Palms," the emblem of triumpli, shall then also be in the hands of His people (cf. John 12. 13, with Revelation 7. 9, 10). Then also,
10) from a sacrifice, wherein part of the flesh. was eaten, and the blood poured in libation (cf. Isaiah 03. 1, &c.). subdue with sling-stoncs—or, "tread under foot the sling-stones" hurled by the foe at them; i.e., will contemptuously trample on the hostile missiles which shall fall harmless under their feet (cf. Job 41. 28). Probably, too, it is implied tliat their Joes are as impotent as the common stones used in slinging when they have fallen underfoot: in contrast to the people of God (r. 16), "the (precious) stones of a crown" (ci. 1 Samuel 25. 29). [MauKEK.] English Version is good sense: Tlie Jews shall subdue the foe at the first onset, with the mere slingers who stood in front of the line of battle and began the eng.agement. Though armed with but sling-stones, like David against Goliath, they shall subdue the foe (Judges 20. 16; 1 Chronicles 12. 2). [Gkotius.] noise—the battle-shout, titrongh wine—(Ch. 10.7.) The Spirit of God fills them with triumph (Ephesians 5. 18). fllled—with blood, like bowls—the howls used to receive tlie blood of the sacritks on His former entry, shall be the feast of tabernacles (at which tliey used to draw water from Siloam, quoting Isaiah 12. 3). Cf. Psalm 118. 15, with ch. 11. 16. 10. (IsaialV
2. 4; Hosea 2. 18; Micah 5. 10.) Kpliraim . . . Jerusalem— the ten tribes, and Judali and Benjamin; both alike to be restored hereafter, speak peace—command it authoritatively, dominion . , . from sea . . . river , , . ends of . . . eartu—fulfilling Genesis 15.18; Exodus 23. 31; and Psalm 72. 8. " Sea . . . sea," are the Red Sea and Mediterranean. The " river" Is the Euplirates. Jerusalem and tlie Holy Land, extended to the limits promised to Abraham, are to be tlie centre of His future dominion ; whence it will extend to the remotest parts of the earth. 11. As for tliee also i.e., "the daughter of Zion," or "Jerusalem" (v. 9): the theocracy. The "thee also," in contradistinction to Messiah spoken of in v. 10, implies that besides cutting off Vie battle-bow and extending Messiah's " dominion to tlie ends of the earth," God would also deliver /or her her exiled people from their foreign captivity, by tlie blootl of thy covenant—i. e., according to tlie covenant YouchsalVd to thee on Sinai, and ratified by the blood of sacrifices (Exodus 24. 8; Hebrews 9. 18-20). pit wlicrein . . . no water—Dungeons were often pits witliout water, miry at .tlie bottom, such as Jeremiah sank in when confined (Genesis 37. 21; Jeremiah 38. 6). An image of the misery of the Jewish exiles in Egypt, Greece, &c., under the successors of Alexander, especially under Antioclius Epiphaiies, who robbed and profaned the temple, slew thousands, and enslaved more. God delivered them by the Maccabees. A type of the future deliverance from their last great persecutor hereafter (Isaiah 61. 14; 00. 1). 12. strongliold—in contrast to the "pit" (v. 11); lit., "a place cut off from access." Maureb thinks, "a height" (Psalm 18. 33). An image for the security wiiich the returning Jews shall have in Messiah {v. 8) encamped about His people (Psalm 46. 1, 5; cf. Isaiah 49. 9; Proverbs 18. 10). prisoners of liope i. e., who in spite of afflictions (Job fices, as . . . corners—or "horns" of the altar, which used to be sprinkled with blood from the bowls (Exodus
29. 12; Leviticus 4. 18). 10. save them ... as tl»e flock of ills people—as the flock of His people ought to be saved (Psalm 77. 20). Here the image of war ami bloodshed (c. 15) is exchanged for the shepherd and Jl(jcl;, as God will give not only victoiy, but afterwards .safe and lasting peace. In contrast to the worthless sling-sloncs trodden under foot stand the (gems) "stones of the crown (Isaiah
62. 3; Malaclii 3. 17), lifted up as an ensign," that all may flock to the Jewish Church (Isaiah 11. 10, 12; 62. 10). 1?. his goodness . . . his beauty—the goodness and beauty which Jehovali Messiah bestows on His people. Not as Maurer thinks, tlie goodness, &c., of His land or Hit people (Psalm 31. 19; Jeremiah 31. 12>. m.tke . . . cheerful lit., make it grow, new wine the iiinids—supply, "shall make ... to grow." Corn and tmnr abundant indicate peace and plenty. The new wine gladdening tlie maids is peculiar to tliis passage. It confutes those who interdict the use of wine as food. The Jews, heretofore straitened in provisions through pressure of the foe, shall now have abundance to cheer, not merely tlie old, hut even tlie youths and maidens. [OAiviN.]
13. 15; Psalm 42. 5, 11) maintain hope in the covenantkeeping God ; in contrast to unbelievers, wlio say, "There is no liope" (Jeremiah 2. 25; 18. 12). Especially those Jews who believe God's word to Israel (Jeremiah 31. 17), "there is hope in the end, tliat tliy cliildren .shall come again to their own border," and do not say, as in Ezekiel 37. 11, "Our hope is lost." Primarily, the Jews of Zechariah's time are encouraged not to be dispirited in building by their trials; secondarily, the Jews before the coming restoration are encouraged to look to Messiah for deliverance from their last oppressors, even to-day—when your circumstances seem so unpromising; in contrast with the "day of the Lord," when Zion's King shall come
CHAPTER X.
Ver. 1-12. Prayer and Promise. Call to prayer to Jehovah, as contrasted with the idol-worsliip which had brought judgments on the princes and jieopie. Blessings promised in answer to prayer: (1.) rulers of them.selves; (2.) conquest of their enemies ; (li.) restoration and establishment of botli Israel and Judali in their own land in lasting peace and piety. 1. Ask . . . rain—on which the abundance of "corn" promised by the Iord (ch. 9. to her deliverance (w. 9). I will render doulde—Great as has been thy adversity, tliy prosperity shall be doubly greater (Isaiah 01. 7). 13. bent Jutlah—made Judah as it were my bow, and "filled" it "with Ephraim," as my arrow, wherewith to overcome the successor of the Grecian Alexander, Antiochus Epiphanes (cf. Notes, Daniel 8. and U. 32; 1 Maccabees 1. 62; 2. 41^3), tlie oppressor of Judah. Having spoken {v. 1-8) of Alexander's victories,
17) depends. Jehovah alone can give it, and will give it on being asked (Jeremiah 10. 13; 14. 22). rniii in . . . time of . . . latter ruin—i.e., the latter rain in its dne time, viz., in spring, alxnit February or March (Job 29.
23; Joel 2. 2!). The latter rain ripenetl the grain, as the former rain in October tended to fructify the seed. Including tiH teinporalblessiiigs; these again being typtsof spiritual ones. Though God has begun to bless ns, we are not to relax our prayers. The I'oriiier rain of converaion may have beiin given, but we must also iisk for the latter rain of ripened sanctifiratlon. Though at Pentecost there was a former rain on the Jewish Church, a latter rain Is afL(;r the parentliesis (v. 9, 10) as to Messiah the infinitely greater King coming, he passes to the victories which God would enable Judali to gain over Alexander's suci-.es Kor, alter his temporary oppression of them. O Kton. . . O Greece—(Jod on one hand addresses Zion, on the other Greece, showing that He rules all people. 14. Another image: "Jehovah shall be seen (conspicuously manifesting His power) over them" [i. e., in behalf of the still to be looked for, when the lull harvest of the nutlon'8
Ah God has Visited His Flock/or Sin, ZECHAKIAH X. to He will Save and Restore Htmn. conversion shall be gathered In to God. The spirit of prayer iu Uie Cliurch is au index at ouce of her piety, and few Israelites from the other tribes retia ned. The Macca« beau deliverance Is here connected with it, just as tha painter groups on the same canvas olijpcts in the loreground and hills far distant; or as the comparatively near planet and the remote fixed star are seen together in the same firmament. Prophecy ever hastens to the glorious final consummation under Messiah, bring tlteiin again to place them— viz., securely in their own land. The Hebrew verb is compounded of two, " I will bring again," and "I will place them." (Jeremiah 32. 37). SIauiier, from a difterent form, translates, " I will make tliein to dwell." of the spiritual blessings she may expect from God. When the CliurcU is full of prayer, God pours out a full blessing, brljlit clomls—rather, lightnings, the precursors of rain. fJjAirKER.] slkowers of rain lit., rain of heavy rain. In Job 37. 6 the .same words occur in Inverted order. [HenDEKSON.J gi-ass—a general term, including both corn for men and grast for cattle, a. Idols lit., "the teraphim," the household gods, consulted in divination {Note, Hosea 3.
4). Derived by Gesbnius from an Arabic root, " comfort," indicating them as the givers of comfort. Or an Etliiopian
7. lilie a i«igl»«y inou— in the l)attle with tlie foe {v. 3. 5). rejoice—at their victory over the foe. children shall see root, "relics." Herein Zecliariah shows tliat the Jews by their own idolatry had stayed the grace of God hereto-
It—who are not yet of age to serve. To teach patient waiting for God's promises. If ye do not at present see the fulfilment, your c/ii Wrt'u shall, and their joy shtill he comfore, which otherwise would have given them ail those blessings, temporal and spiritual, which they are now {v.
1) urged to "ask" for. diviners—who gave responses to consulters of the teraphim: opposed to Jeliovali and His true prophets, seen a lie—pretending to see wliat tliey saw not in giving responses, comfort in vain—lit., "give plete, rejoice in the ILord-the Giver of such a glorious victory. 8. hiss for them—Keepers of liees by a wliistle call them together. So Jehovah by the mere word of His call shall gather back to Palestine His scattered people (u.
10; Isaiah 5. 20; Ezekiel 36. H). The multitudes mentioned by JosEPHiJS (B. 3. ch. 3. 2), as peopling Galilee 200 years after this time, were a pledge of the future more perfect fulfilment of the propliecy. for 1 Iia»'e redeemed tliem viz., in my covenant purpose "redeemed" both temporally and spiritually, as Shey have iticrcascd—iu former times. 9. sow them among . . . people — Their dispersion was with a special design. Like seed sown far and wide*, they shall, when quickened tliemselvcs, be the tfopoitjfor comfort;" t. e.,give comforting promises to consulters which are sure to come to naught (Job 13. 4; 16. 2;
21. 34). therefore tl»ey vrent tlieir way i. e., Israel and Judah were led away captive, as a flock . . . no sliepherd — as sheep wander and are a prey to every injury when without a shepherd. So the Jews had been wiiilst they were without Jehovah, the true shepherd ; for the false prophets whom they trusted were no slieplierds (Ezekiel 34. 5). So now tliey are scattered, wliilst tliey know not Messiah their sliepherd; typified in tlie state of the disciples, wlien they had forsaken Jesus and fled (Mattliew 26. 56; cf. ch. 13.7). 3. against tl»e sliepliertls— the civil rulers of Israel and Judah who abetted idolatry. pnnislicfC lit., " visited upon." The same word " visited," without the " upon," is presently after used in a good sense to heighten tlie contrast, goats he-goats. As"sliepherds" described what tliey ought to have been, so " liegoats'" describes what they were, the emblem of headstrong wantonness and offensive lust {Margin, Isaia.li 14. 9 ; Ezekiel 34. 17 ; Daniel 8. 5 ; Matthew 25. 33). The he-goats head the flock. Tliey who are first in crime will be first in punishment, visited—in mercy (Luke 1. 68). as Iiis goodly liorse—In ch. 9. 13 they were represented under tlie image of bows and ari-ows, here under that of their commanderin-chief, Jehovah's battle-lwrse (Song of Solomon 1. 9). God can make His people, timid though they be as sheep, courageous as the charger. The general rode on the most beautiful and richly caparisoned, and had his horse tended with the greatest care. Jehovah might cast off" the Jews for their vileness, but He regards His election or adoption of them: whence He calls them here "His flock," and therefore saves them. 4. Out of Mm—Judah is to be no more subject to foreigners, but from itself shall coine its rulers, tiie corner—stone, Messiah (Isaiah 28. 16). " Corners" simply express governors {Margin, 1 Samuel 14. 38; Margin, Isaiah 19. 13). The Maccabees, Judah's governors and deliverers from Antiochus the oppressor, are primarily meant; but Messiah is the Antitype. Messiah supports and binds together the Church, Jews and Gentiles, the nail—(Judges 4. 21; Isaiah 22. 23.) The large peg inside an Oriental tent, on which is hung most of its valual)le furniture. On Messiah hang all the glory and hope of His people, bow— (Ch. 9. 13). Judah shall not need foreign soldiery. Messiah shall be her battle-bow (Psalm 45. 4, 5 fittest instruments lor quickening others (cf. Mi call 5.7). The slight hold they have on every soil where they now live, as also the commercial and tliereforo cosmopolitan character of their pursuits, mailing a cliange of residence easy to them, fit tliem peculiarly for missionary work [MooRE.] The wide dispersion of the Jews just before Christ's coming prepared the way simi Uirljfor the apostles' preaching in the various Jewish syngagogues throughout tlie world ; everywhere some of tlie Old Testament seed previously sown was ready to germinate when the New Testament light and heat were brouglit to bear on it by Gospel preachers. Thus t!ie way was opened for entrance among the Gentiles. " Will soiu" is the Hebrew future, said of that which has been done, is being done, and may be done afterwards [Mauker] (cf. Hosea 2. 23),' shall remember me in far coiisitries—(Deuteronomy 30, 1 ; 2 Chronicles 6. 37.) Implying the Jews' return to a right mind in "all the nations" where tliey are scattered simultaneously. Cf. Luke 15. 17, 18, with Psalm 22. 27, "All the ends of the world remembering and turning unto the Lord," preceded by the "seed of Jacob . . . Israel . . . fearing and glorifying Hinri ;" also Psalm 102. 13-15. live in political and spiritual life. 10. Egypt . . . Assyria the former the first, the latter among tlie last of Israel's oppressors (or representing the four great uorld-kingdoms, of which it was the first) : types of tlie present universal dispersion, Egypt being south, Assyria north, opposite ends of the compass. Maurbr conjectures that many Israelites fied to " Egypt" on the invasion of Tiglatli-pileser. But Isaiah 11. 11 and this passage rather accord with the view of the future restoration. Gilead . . . Lebanon — The whole of the Holy Land is described by two of its boundaries, the eastern (" Gilead" beyond Jordan) and the northern ("Lebanon"), place shall not be found for them — i.e., there shall not be room enough for them through their numbers (Isaiah 49. 20; 54. 3). 11. pass . . . sea with aflliction — Personifying tlie "sea;'' He shall Revelation 8. 2). every oppressor — rather, in a. good sense, ruler, iis the kindred Ethiopic term means. So "exactor," in Isaiah 60. 17, viz., one who exacts the tribute from the nations made tributary to Judah. [IjUDovicus DB DiEL'.) 5. riders on horses—i-i'z., the enemy's horsemen. Though the Jews were forbidden by the law to multiply horses in battle (Deuteronomy 17. 16), tliey are made Jehovah's war-horse (v. 3; Psalm 20. 7), and so tread down on foot the foe with all his cavalry (E/.ckiol 3S. 4; Daniel 11.40). Cavalry wa-s the chief strength of the KyroCireciaii arniyd Maccabees .3. .39). 6. Judah . . . .Tosrpli —i. e., the ten tribes. The distinct mention of both ludiih and Israel shows that there is yet a more complete restoration than that from Babylon, when Judah alone and a afflict the sea, i. e., cause it to cease to be an obstacle to Israel's return to Palestine (Isaiali 11. 15, 10). Vulgate translates, "The strait of the se.a." Maurer, "He shall cleave and f,m\te," &Q.. English Version is best (Psalm 114.
3). As Jehovah smote the Red Sea to make a passage for His people (Expdus 14. 16, 21), so hereafter shall He make a way through every obstacle which opposes Israel's restoration, tlie river — the Nile (Amos 8. 8; 9. 5), or the Euphrates. Thus the Red Sea. and the Euphrates In the former part of the verse answer 1o "Assyria" and "Egypt" in tiie latter, sceptre of Egj pt . . . depart—(Ezekiel 30.
13.) 14. I . . . strengthen tl&em in . . . Lord—(Hosea 1.
The Destruction of the Second Temple ZECIIARIAII XI. and the Jewish PolLly for MesslalC X RejtclUm, 7.) I, the Father, will strengthen them In tne name, i. e., the manifested power, of the LoM, Messiah, the Son of God. walk ... in Iiis uame—t. e., live every wliere and ooutiuually under His protection, and according to His selves guilty" (Jeremiah 50. 7). It Is meant that they might use this plea, not that they actually used it. Judah's adversaries felt no compunction in destroy ing them ; and God in righteous wrath against Judah allowed it. tliey tliat sell tliem—(Cf. v. 12.) The, rulers of Jiidali, who by their avaricious rapacity and selfishness (John U. 48,50) virtually sold their country to Rome. Their covttousness brought on Judea God's visitation by Rome. The climax of this was the sale of the innocent Messiali for thirty pieces of silver. They thought that Jesus was thus sold and their selfish interest secured by the delivery of Him to the Romans for crucifixion; but itvvas themselves and their country that they thus sold to the Romafl " possessors." I am ricU—by selling the sheep (Deuteronomy will iGetiesis 5. 22 ; Psalm 20. 1, 7 ; Micah 4. 5).
CHAPTER XI.
Ver. 1-17. Destkuction of the Second Temple and Jewish Polity fok the Rejection of Messiah. 1. Open tliyrtoors, O Lebanon—i. e., the temple SO called, as being constructed of cedars of Lebanon, or as being lofty and conspicuous like that mountain (cf. Ezekiel 17.
3; Habakkuk 2. 17). Forty years before the destruction of tiie temple, the tract called " Massecheth Joma" states,
20. 19 ; Hosea 12. 8). In short-sighted selfishness they thought they had gained their objet, covetous self-aggrandizement (Luke 16. 14), and hypocritically " tlianked" God for their wicked gain (cf. Luke 18. 11). say . . . pity —In Hebrew it is sinffidar : i. e., each of those that sell them saith: Not one of their own shepherds pitieth them. An emphatical mode of expression by wliich each individual is represented as doing, or not doing, the action of the verb. [Henderson.] Hengstenbeho refers the sin- (jular verbs to Jehovah, the true actor; the wicked shepherds being His unconscious instruments. Cf. u. 6, "For 1 will no more pity," with the Hebrew " pitielh not " here. 0. Jehovah, in vengeance for their rejection of Messiali, gave them over to intestine fends and Roman rule. The Zealots and other factious Jews e.xpelled and slew one another by turns at the last invasion by Rome, liis king—Vespasian or Titus: they themselves (John its doors of Iheir own accord opened, and Rabbi Jolumau in alarm said, I know that thy desolation is inipendiug according to Zechariah's prophecy. Calvin supposes Lebanon to refer to Judea, described by its north boundary : " Lebanon," the route by which the Romans, according to JoSEPUUS, gradually advanced towards Jerusalem. Moore, from Hengstenbep.q, refers the passage to tlie civil war which caused the calling in of the Romans, who, like a. storm sweeping through the laud from Lebanon, deprived Judea of its dependence. Thus the passage forms a fit introduction to the prediction as to Messiah born when Judea became a Roman province. But the weight of authority is for the former view. a. fir tree. . . cedar—if even tlie cerfar*(the highest in the state) are nol spared, how much less the fir <recs (the lowest) ! forest of , . . vintage—As the vines are stripped of their grapes ill the vintage (cf. Joel 3. 13), so the forest of Lebanon "is come down," stripped of all its beauty. Rather, "tlie for-
10. lo) had said, unconsciously realizing Zechariah's words, identifying Rome's king with Jndah's ("his") king, "We have no king but Ctesar." God took them at their word, and gave them the Roman king, who "smote (ii/., dashed in pieces) their land," breaking up their polity, wiien they rejected their true King who would have saved them. 7. And—ratlier. Accordingly : implying the motive cause which led Messiah to assume the ottice, viz., the will of the Father (y. 4, 5), who pitied the sheep without any true shepherd. I will feed—"I fed'' [Calvin], which comes to the same thing, as the past tense must in Zechariah's time have referred to the event of Messiah's advent then future: the prophets often speaking of the future in vision as already present. It was not my fault, Jehovah implies, that tliese slieep were not fed; the fault rests solely with you, because ye rejected the grace of God. [Calvin.] even you, O poor of tl»e flock —rather, " in order that (I miglit feed, i. e., save) the poor (humble; cf. D. 11 ; Zephaniah 3.12; Mattlicw 5. 3) of the flock;" lit. (not " you,'" but), 'therefore (I will feed)," <fcc. [MooRR.] See Margin, " Verily the poor." It is for the sake of the believing remnant that Messiah took charge tified" or " inaccessible iove&V' [Mauber]; i.e., Jerusalem dense with houses as a thick forest is with trees, and "fortified" witli a wall around. Cf. Micah 3. 12, where its desolate state is described as a forest. 3. slieplierds- -the Jewisli rulers, their glory their wealth and magnificence; or that of the temple, "their glory" (Mark 13. 1; Luke 21. 5). young lions—the princes, so described on account of their cruel rapacity, pride of Jordan—its tliickly -wooded banks, the lair of "lions" (Jeremiah 12. 5;
49. I'J). Image for Judea "spoiled" of the magnificence of its rulers ("the young lions"). The valley of tiie Jordan forms a deeper gash than any on the earth. The land at Lake Merom is on a level with the Mediterranean Sea at llie Sea of Tiberias it falls 650 feet below that level, and to double that depression at the Dead Sea, i. e., in all, 1950 feet below the Mediterranean; in twenty miles' interval there is a fall of from 3000 to 4000 feet. 4. The prophet here proceeds to show the cause of the destruction just foretold, viz., the rejection of Messiah, flock of . . . glaugtiier—iPsalm 44.22.) God's people doomed to slaughter l)y tlie Romans. Zechariah here represents typically Mes.siah, and performs in vision the actions enjoined: hence the language is in part appropriate to him, but mainly to the Antitype, Messiah. A million and a half perished in the Jewish war, and one million one hundred thousand at the fall of Jerusalem. "Feed" implies that the Jews could not plead ignorance of God's will to execute their sin. Zechariah and the other prophets had by God's appointment "fed" them (Acts 20. 28) with the word of God, teaching and warning them to escape from couiing wrath by repentance: the type of Messiah, tlie ol the flock, though he would have saved all, if t hey would have come to Him. They would not come; therefore, ai a nation, they are " the flock of (j. e., doomed to) slaughter." I took . . . two staves—i.e., shepherds' staves or rods (Psalm 23. 4). Symbolizing His assumption of the pastor's ofiice. Beauty—The Jews' peculiar excellency above other nations (Deuteronomy 4.7), God's special manifestation to t hem (Psalm 147. 19, 20), the glory of the temple t" the beauty of holiness," Psalm 29. 2; cf. Psalm 27. 4, and 90. 17; 2(;hronicles 20.21), the "pleasantness'' of their land (Genesis 49.15; Daniel 8.9; 11.16), "the glorious land." Bands—implying the bond of " brotherhood " between Judah and Israel. " Bands," in Psalm 119.61 (Margin), are used for confederate companies. The Easterns in making a confederacy often tie a cord or ban<i as a symbol of it, and untie it when they dissolve the confederacy. [LUDOVICUS dk Diku.] Messiah would have Joined Judah and Israel in the bonds of a common faith and coniiiioii laws (v. 14), but they would not; therefore in just retribution He broke "His covenant which He had made with all the people." Alexander, Antioclius lOpiplianes, and I'ompey were all kept from marring utterly the distinctive "beauty " and " brotherhood " of Judah and Israel, which subsisted more or less so long as the temjile stood. But when Jehovah brake the staves, uot even Tit-w oc Mltl cliief Sliei)herd, who receives the commission of the Father, with whom He is one (v. 4); and Himself says (v.
7), " / will feed the flock of slaughter." Zechariah did not live to "feed" literally the "flock of slaughter;" Messiah alone "fed" those who, because of their rejection of Him, were condemned to slaughter. Jehovah-Messiah is the speaker. It is Ho who threatens to inflict tlie punishments {V. 6, 8). The typical breaking of the slaU", performed in vision by Zechariah (d. 10), is fulfilled In His breaking the covenant with Judah. It is He who was sold for thirty pieces of silver (w. 12, 13). 5. postiegsorg
Tlie buyers [Maureii], their Roman oppressors, contrasted with "they that sell men." The instruments of God's righteous judgment, and therefore "uot holding Ihem730
Tht Staves of Beauty and Bandi ZECIIAEIAH XI. Broken by ike Rejection of CUrisU save the temple from his own Roman soldiery, nor was Ju.ian able to restore it. 8. Three shepherds ... I cut off—lit., to cause to disappear, to destroy so as not to leave thirty pieces of silver thirty shclels. Tlicy not only refused Him His due, but added insult to injury by giving for him the price of a gored bond-serviint (Exo<lus 32; Matthew 26. 15). A freeman was rated at twice that. sum. 13. Cast It unto the potter—proverliial : Tlirow it to the temple-potter, the most suitable persiu to wlioni to cast a vestige of them. Tlie three shepherds whom Messiah removes are John, Simon, and Eleazar, three leaders of factions in tne Jewish war. [Drusius.] Or, as Messiah, the Antitype, was at once prophet, priest, and kinu, so He by llie destruction of the Jewish polity destroyed those tlie despicable sum, plying his trade as he did in the polluted valley (2 Kings 23. 10) of Hiniiom, because it furnished him with the most suitable clay. This same valley, and the potter's shop, were made the scene of symbolic actions bj' Jeremiah (cli. IS. and 19.) when prophesying of this very period of Jewish liistory. Zecliariah connects his prophecy here with the older one of Jeremiah: showing the further application of the same Divine threat against his unfaitlilul people in their destruction under Rome, as before in that under Nebuchadnezthrt-e orders for the unbelief of both the rulers and people. [MooKE.] If they had accepted Messiah, they would liave had nil three combined in Him, and would have been Uieniselves spiritually prophets, priests, and kings to God. Refusing Him, they lost all three, in every sense, one month—a brief and fixed space of time (Hosoa 5. 7). Probably alluding to the last period of the siege of .lerusalera, when all authority within the city was at an end. [Hjjnderson.] loathed them lit., was straitened as to them; instead of being enlarged towards them in love (2 Corinthians 6. 11, 12). The same Hebrew as in Numbers zar. HcTWe Matthew 27. 9, in English Version, and in the oldest authorities, quotes Zechariah's words as Jcrrmiah's, tlie latter being the original author from whom Zecliariah derived the groundwork of the prophecy. Cf. t!ie parallel case of Mark 1.2,3 in the oldest jM8S. (though not in English Version), quoting Malachi's wArils as those of" Isaiah," the original source of the prophecy. Cf. my Introduction to Zechariah. The " potter " is significant of God's absolute power over the clay framed by His own hands (Isaiah 45. 9; Jeremiah 18. 6; Romans 9. 20, 21). in the house of the Lord—The thirty pieces are thrown down ill the temple, as the house of Jehovah, the fit place
21. 4, Margin. No room was left by them. for the grace of God, as His favours were rejected. [Calvin.J The mut ual distaste that existed between the holy Messiah and the guilty Jews is implied. 9. Then said I—at last when all means of saving the nation had been used in vain (John
8. 24). I will not i. e., no more feed you. Tlie last rcjecrion of the Jews is foretold, of which the former under Nebuchadnezzar, similarly described, was the type (Jeremiah 15. 1-3; 34.17; 43. H; Ezekiel 6. 12). Perish those who are doomed to perish, since tliey reject Him who would have saved them! Let them rush on tlieir own ruin, since they will have it so. eat . . . flesh of another —let them madly perish by mutual discords. Joski'hus for the money of Jehovali-Messiali being deposited, in the treasury, and the very place accordingly where Judas "cast tliem down." The tliirty pieces were cast " to tlic potter," because it was to him they were "appointed by the Lord " ultimately to go, as a worthless price (cf. Matthew 27. 6, 7, attests the fulfilment of this prophecy of threefold ralamUy: pestilence and famine ("dieth . . . die"), war ("cut off
10). For "I took," "I threw," here Matlhew has "they took," "they gave them;" because their (the Jews' and Judas') act was all His "appointment" (which Matthew also expresses), and therefore is here attributed to Him. . . cut olT"), intestine discord ("eat . . . one . . . anotlier ").
10. covenant which I made with all the j>coj;le—The covenant made witli the whole nation is to hold good no more except to the elect remnant. This is the force of the (cf. Acts 2.23; 4.28). It is curious,- some old translators clause, not as Mauber, &c., translate. The covenan t whicli translate, for " to the potter," " to the treasury'' (so Maurkr), agreeing with Matthew 27. 6. But English Version a,gve:ea better witli Hebrew and Matthew 27. 10. 14. The breaking of the bond of union between Judali and Israel's ten tribes under Rehoboani is here the image used to represent the fratricidal discord of factions v/\u(i\\ raged within Jerusalem on the eve of its fall, whilst the Romans were thundering at its gates without. See Josephus, J. B. Also the continued severance of the tribes till their coming reunion (Romans U. 15). 15. yet " i-alie again as in v.
I made with all the nations (not to hurt my elect people, Ilosea 2. 18). But the Hebrew is the term for the elect people (Ammim), not that for ttie Gentile nations (Goiini). Tlie Hebrew plural expresses the great numbers of the Israelite people formerly (1 Kings 4. 20). The article is, in the Hebrew, all the or tJiose peoples. His cutting asunder the stair " Beauty," Implies the setting aside of the outward symbols of the Jews' distinguishing excellency above the Gentiles (Note, v. 7) as God's own people. H. i>oor . . . knew—The humble, godly remnant knew by the event the truth of the prediction and of Messiah's mission. He had, thirty-seven years before the fall of Jerusalem, forewarned His disciples when they should see the city compassed with armies, to "flee unto the mountains." Accordingly, Cestius Gallus, when advancing on Jerusalem, unaccmjntably withdrew for a brief space, giving Christians the opportunity of obeying Christ's words by fleeing to Pella. waited npon me—looked to the hand of God in all these calamities, not blindly shutting their eyes to the true cause of the visitation, as most of tlie nation still do, instead of referring it to their own rejection of Messiah. Isaiah 30. 18-21 refers similarly to the Lord's return in mercy to the remnant that "wait for Him" and "cry" to Him (Zephaniah 3. 12, 13). 13. I said—The prophet here represents the person of Jehovah-Messiah. If ye think good— lit., "11 it be good in your eyes." Glancing at their self-sufficient pride in not deigning to give Him that return which His great love in coming down to them from heaven merited, viz., their love and obedience. "My price:" my reward for pastoral care, both during the whole of Israel's history from tlie Exodus, and especially the three and a half years of Messiah's ministry. He speaks as their "servant," which He was to them in orderto fulfil the Father's will (Philippians 2.
7 previously he had taken other implements, instruments—the accoutrements, viz., the shepherd's crook and stair, wallet, &c. Assume the character of a bad (" foolish" in Scripture is synonymous with wicked. Psalm 14. 1) shepherd, as before thou assumedst that of a good shepherd. Since the Jews would not have Messiah, "the Good Shepherd" (Jolin 10. 11), they were given up to Rome, heathen and papal, both alike their persecutor, especially the latter, and shall be again to Antichrist, the "man of sin," the instrument of judgment by Christ's permission. Antichrist will first make a covenant witli them as their ruler, but then will break it, and they shall feel the irou yoke of his tyranny as the false Messiah, because they rejected the light yoke of the true Messiah (Daniel 11. 35-
38; 12. 1 ; 9. 27; 2 Thessalonians 2. 3-12). But at last he is to perish utterly (v. 17), and the elect remnant of Judah and Israel is to be saved gloriously. 16. in the land—Antichrist will probably be a Jew, or at least one in Judea. not visit . . . neither . , , seek , , . heal , . , broken nor feed . . . but . . . cat . . . flesh . . . tear—Cf. similar language as to the unfaithful shepherds of Israel, Ezekiel 34. 2-4. This implies, tliey shall be paid in kind. Such a shepherd in the worst type shall " tear" them for a limited time, those . . . cut off"-" those perishing" [LXX.], i. e., tliose sick unto death, as if already cut off. the young—The Hebrew is always used of human youths, who are really referred to under the image of the young of the flock. Ancient exposi tors [C/ia/dee Keriton, JeromK, 7). If not, forbear—They withheld that which He sought as his only reward, their love ; yet he will not force them, but leave His cause with God (Isaiah 49. 4, 5). Cf. the type Jacob cheated of his wages by Laban, but leaving his cause In the hands of God (Genesis 31. 41, 42;. So . . .
&c.] translate," the straying," "the dispersed;" so Gesbmus. broken—the wounded, standeth still—with faint*
Je'TUsalem a Cup of Trembling. ZECIIARIAH XII. The Erxloral lull of JudaA. ness lagging behind, tear . . . claws—expressing cruol voracity; tearing off the very hoofs (cf. Exodus 10. giving them excruciating pain, and disaljling tlieni from going in quest of pasture. 17. the idol—Tlie Hebrew expressos botli tianiX'/ and an idol, Cf. Isaiah 1-1.13; Daniel 11.36; 2 Tlie.ssalonians 2.4; Revelation 13. 5, 6, as to tlie Idolatrous and blasphemous claims of Antichrist. The "idol sliepherd t/iat leaveth the flock" cannot apply to Rome, but to some ruler among the Jews themselves, at first cajoling, then "leaving" them, nay, destroying them (Daniel 9. 27; 11. 30-3S). God's sword shall descend on his "arm," the instrument of his tyranny towards the sheep the Lord their God as their help. The repulse of the fo« by the metropolis shall assure the Jews of the country that tlie same Divinoaid shall .save theiii. 6, On "govern ors of Judah," see Note, ch. 9. 7. hearth—or pan. toi-ch ... In a sheaf—though small, it .shall consume the many foes around. One prophet supplements the other. Thus Isaiah 29., Joel .3., and Zechariah 12., 13., 14., de.scriije more Antichrist's army than himself. Daniel represents him as a horn growing out of the fourth beast or fourth kingdom ; St. John, as a separate beast having an individual existence. Daniel dwells ou his worldly conquests as a king; St. John, more on his spiritual tj-ranny, whence ha adds a second beast, the false prophet coming in a semblance of spirituality. What is briefly described by one (2 Thessalonians 2. 8) ; and on his " right eye," wherewith he ought to have watched the sheep (John 10. 12, 13). However, Antichrist shall destroy, rather than "leave the flock." Perhaps, therefore, the reference is to the shepherds who left the flock to Antichrist's rapacity, and who. In just retribution, shall feel his "sword" on their "arm," which ought to have protected the flock but did not, and on their "eye," which had failed duly to watch the sheep from hurt. The blinding of "the rifffit eye" has attached to it the notion of ignominy (1 Samuel 11. 2). is more fully prophesied by the other. [Roos.] 7. Judah is 1o be "first saved," becau.se of her meek acknowledgment of dependence on Jerusnlem, subordinate to Jehovah's aid. tents—shifting and insecure, as contrasted with the solid fortifications of Judah. But God chooses the weak to confound tlie mighty, that all human glorying may be set aside. 8. Jeru.salem, however, also shall be specially strengthened against the foe. feeble . . . shall be as David—to the Jew, the highest type of strength and glory on earth (2 Samuel 17. 8; IS. 3; Joel 3. 10). ai>gel of the Iiord before them—the Divine angel that went "before them" through the desert, the highest type of strength and glory in iieaven (Exodus 23. 20 ; 32. 31). " The house of David" is the " prince," and his lamily sprung from David (Ezekiel 45.7,0). David's house was then iu a comparatively weak state. 9. I will seek to destroy
CHAPTER XII.
Ver. 1-14. Jerusalem the Instrument of Judgment ON HER Foes hereafter; Her Repentance and Restoration. 1. burden weight}/ prophecy/; fraught witli destruction to Israel's foes ; the expression may also refer to the distresses of Israel implied as about to precede the deliverance, for Israel concerning Israel. [Maukek.] stretcheth fortli — present; nmv, not merely "ha/h stretched forth," as if God only created and tlicn left the universe to itself (John 5. 17). To remove all doubts of unbelief as to the possibility of Israel's deliverance, God prefaces the prediction by reminding us of His creative and sustaining power. Cf. a similar preface, Isaiah 12. 5; I will set myself with determined earnestness to destroy &c. (Haggai 2.22). 10. Future conversion of the Jews is to flow from an extraordinary outpoliring of the Holy .Spirit (Jeremiah 31. 9, 31-34 ; Ezekiel 39. 29). spirit of grace . . . supplications—" spirit" is here not the spirit produced, but the Holy .Spirit producing si "gracious" disposition, and inclination for "supplications." Calvin explains "spirit of grace" as the grace of God itself (whereby He "pours" out His bowels of mercy), " conjoined with the sense of It in man's heart." The " spirit of supplications"
13. 1; 65. 17,18. formetU . . . spirit of man—(Numbers
16. 22; Hebrews 12. 9.) 3. cup of trembling—a cup causing those who drink it to reel (from a Hebrew root to reel). Jerusalem, who drank the "cup of trembling" herself, Khali be so to her foes (Isaiah 51. 17,22; Jeremiah 13. 13). Calvin with LXX. translates, "threshold of destruction," on which they shall stumble and be crushed when they attempt to cross it. English Version is better, botli against Judali—The Hebreio ovdev ot words is lit., "And also against Judah shall he (the foe) be in the siege against Jerusalem;" implying virtually that Judah, as it shares the invasion along with Jerusalem, so it shall, like the metropolis, prove a cup of trembling to the invaders. Maurer with Jerome translates, "Al.so upon Judah shall be (the cup of trembling);" i. e., some Jews forced by the foe shall join in the assault on Jerusalem, and sliall share the overthrow with the besiegers. But v. 6, 7 show tliat Judah escapes and proves the scourge of the foe. 3. (Ch. is the mercury whose rise or fall is an unerring test of the state of the Church. [Moore.] In Hebrew, "grace" and " supplications" are kindred terms; translate, therefore, "gracioxts supplications." The j>lural implies suppli.int prayers "without ceasing." Herein not merely external help against the foe, as before, but internal grace is promised sub.sequently. look upon mc — with profoundly earnest regard, as the Messiah wliom they so long denied, pierced—implying Messiali's humanity: as "/will pour . . . spirit" implies His divinity. look . . . mourn—True repentance arises from the sight by faith of the crucified Saviour. It is the tear tli.at drops from the eye of faith looking on Him. Terror only produces remorse. The true penitent weeps over his sins inlove to Him who In love has sufi'ered for them, me . . . him The change of person is due to Jehovah-Messiah speaking
14. 4, 6-9, 13.) Jerome states it was a custom In Palestine to test the strength of youths by their lifting up a massive Btone ; the phrase, " burden themselves witli it," refers to this custom. Cf. Matthew 21. 44: The Jews " fell" on tlie rock of offence, Messiah, and were "broken;" but the rock shall fall ou Antichrist, who " burdens himself witli in His own person first, then the prophet speaking of Him. The Jews, to avoid the conclusion that He whom they have "pierced" Is Jehov.ah-Messi.ah, who says, "I will pour out . . . spirit," .altered " me'' into " him," and represent the " pierced" one to be Messi.ah P.en (son of) Joseph, whowas to suffer In the battle with Gog, before Messiah Ben David should come to reign. But Jlebrew, Chal-
It" by his assault on the restored Jews, and "grind him to powder." all . . . people of . . . earth—The AntiChristian confedera(!y against the Jews shall be almost universal. 4. Iwillsmite . . . horse—Thearm of .attack especially formidable to Judah, who was unprovided with cavalry. So in the overthrow of Pharaoh (Exodus l!>. 10, rfi"P, iSlyn'ftc and oppose this ; and the ancient .lews interpreted it of Messiah. Psalm 22. Hi also refers to His being "pierced." So .John 19. .37; Revelation 1.7. The actual piercing of His side was the culminating point of 21). open mine eyes upon . . . .Judah-to watch over Jndah's safety. Heretofore Jehovah seemed to have shut His eyes, as having no regard for her. blindness—so as to rush headlong on their own ruin (cf. ch. 14. 12, 13). 5. shall say—when f liey seo the loe divinely smitten witli "madness." Judah . . , Jerusalem—hei'edistinguished as the country and the metropolis. Judah recognizes her "strength" to be "Jerusalem and Its Inhabitants" as the Instrument, and "Jehovah of hosts their God" (dwelling especially there) as the author of all power (Joel 3. 1(0. My strength is tue iiiiiabltanta of Jerusalem, who have 732 all their insulting treatment of Illin. The act of the Roman soldier who pierced Him was their .act (Matthew 27.
25), and Is so accounted here in Zechnriah. T))p Jtebreiv word is always used of a literal piercing (so ch 1.3. 3); not of a metaphorical /iicnu Vir/, " insulted," as M.\urer and other Rationalists (from the I.XX.) roiire.sent. as one mourneth for . . . son—;je:emlah 6.26; Amos S. 10). A proverbial plirase peculiarly forcible among the Jews, who felt childlessness as a curse and dislionour. Applied with peculiar propriety to mourning for. Messiah. " the flrst-bwn amoiis many brethren" (Boniaus 8. '2!^). 11. Aa
Cleandng of the Jeus from ZECHAPJAH XIII. Idolatry and False Prophecy, In V. 10 the bitterness of their mourning is ihustrated by a private case of mourning, so in this verse by a public tire (Matthew 3. 4) ; also, to be consonant to the mournftil warnings which tliey delivered. It is not the dress that is here condemned, but the purpose for which it was worn, one, the greatest recorded in Jewish history, that for the viz., to conceal wolves under sheep's clothing. [Calvin.] The monkisli hair-shirt of Popery, worn to inspire the multitude with the impression of superior sanctity, shall be then cast aside. 5, 6. The detection of one of the false prophets dramatically represented. He is seized by some zealous vindicator of the law, and in fear cries out, "I am no prophet." man i.e., one. taught me to keep cattle—As "keeping cattle" is not the same as to be "an husbandman," translate rather, "Has used (or 'appropriated') me as a servant," viz., in husbandi-y, [Matjrer.] However, husbandry and keeping cattle might be regarded as jointly the occupation of the person questioned: then Amos 7. 14, "herdman," will accord with English Version. A Hebrew kindred word meana violent death in battle with Pharaoh-necho of the good King Josiali, whose reign had been the only gleam of brightness for the period from Hezekiah to the downfall of the state ; lamentations were written by Jeremiah for the occasion (2 Kings 23.29, 30 ; 2 Chronicles .3.5. 22-27). Hadad-rimmon—a place or city In the great plain of Esdraeion, the battle-field of many a conflict, near Megiddo; called so from the Syrian Idol Rimmon. Hadad also was the name of the sun, a chief god of the Syrians (Macros. SalumaUa, 1. 23). 13-14. A universal and an individual mourning at once. David . . . Nathan— representing the highest and lowest of the royal order. Nathan, not the prophet, but a younger son of David (2 Samuel 5. 14; Luke 3. 31). apart—Ketlrement and seclusion are needful for deep personal religion, wives apart—Jewish females worship separately from the males (Exodus 15. 1, cattle. Both occupations, the respondent replies, are inconsistent with my being a "prophet." 6. wounds In thine hands—The interrogator still suspects hi in : "If so.
20). 13. Levi . . . Shlmel—the highest and lowest of the If you have never pretended to be a prophet, whence come those wounds?" The Hebrew is lit., "between thine hands." Tlie hands were naturally lyjld up to ward off the blows, and so were " tlirust through" (v. ?<) "between" the bones of the hand. Stoning was tlie usu.al punishment; " thrusting thi'ough" was also a fit retribution oa one who tried to "thrust Israel away" from the Lord (Deuteronomy 13. 10); aud perfects the type of Messiah, condemned as a false propliet, and pierced with " wounds between His hands." Thus the transition to the direct prophecy of Him (y. 7) is natural, wliich it would not be priestly order (Numbers 3. 18, 21). Their example and that of the royal order would of course influence the rest. 14. jVll . . . that remain—after the fiery ordeal, in which two-thirds fall (cli. 13. 8, 9).
CHAPTEE XIII.
Ver. 1-9. CI.EANSINQ op the Jews from Sin ; Abolition OF Idolatry; The Shepherd Smitten; The People of the Land Cut off, except a Third Part Refined by Trials. 1. Connected witli the close of cli. if He were not indirectly and in type alluded to. wounded In . . . house of my friends—An implied admission that he had pretended to prophecy, and that his friends had wounded him for it in zeal for God [v. 3). The Holy Spirit in Zechariah alludes Indirectly to Mes.siah, the Antitype, wounded by those whom He came to befi iend, who ought to have been His " friends," wlio were His kinsmen (cf. v.
12. The mourning penitents are here comforted, fountain opened—It has been long opened, but then first it shall be so "to the hmise of David" &c. (representing all Israel) after their long and weary wanderings. LikeHagar
In the wilderness they remain ignorant of the refreshment near them, until God "opens their eyes" (Genesis 21. 19). [MooRE.] It is not the fountain, but their eyes that need to be opened. It shall be a " fountain" ever flowing; not & laver needing constantly to be replenished with water, such as stood between the tabernacle and altar (Exodus
3, as to the false prophet's friends, with Mark 3. 21, "His friends," Margin, "kinsmen;" John 7. 5; "His own," John 1. 11; the Jews, "of whom as concerning the flesh He came," Romans 9. 5), but who wounded Hi m by the agency of the Romans (ch. 12. 10). 7. Expounded \iy Christ as referring to Himself (Matthew 20. 31, 32). Thus it is a resumption of the prophecy of his betrayal (ch. 11. 4, 10, 13, 30.18). for sin . . . nncleanness—i. c, judicial guilt and moral impurity. Thus justification and sanctification are Implied In this verse as both flowing frora the blood of Christ, not from ceremonial sacrifices (1 Corinthians 1.
30 ; Hebrews 9. 13, 14; 1 John 1.7; cf. Ezekiel 38. 25). Sin In Hebrew is lit., a missing (he mark or way, 3. Consequences of pardon ; not indolence, but the extirpation of 14), and the subsequent punishment of the Jews. It explains the mystery why He, who came to be a blessing, wa.s cutoff whilst bestowing tlie blessing. God regards sin in such a fearful light tliat He spared not His own coequal Son in the one Godhead, when that Son bore the sinner's guilt. Awake—Cf. a similar address to the sword of justice personified (Jeremiah 46. 6, 7). For "smite" (imperative), Matthew 26. 31 has "I will smite." Tlie act of the sword, it is thus implied, is God's act. So the prophecy Isaiah 6. 9, "Hear ye," is imperative; the fulfilment as declared by Jesus is future (Matthew 13. 14), "ye shall hear." sword—the symbol of judicial power, the highest exercise of which is to take away tlie life of the condemned (Psalm 17. 13; Romans 13. 4). Not merely a show, or expression, of justice (as Socinians think) is distinctly Implied here, but an actual execution of it on Messiah the shepherd, the substitute for the sheep, by God as judge, yet God in this shows His love a.s gloriously as His justice. For God calls Messiah "my shepherd," ?'. e., provided (Revelation 13. 8) for sinners by niy love to Iheni, nnd ever the object of my love, thougli judicially smitten (Isaiah sin. names of . . Idols—Their very names were not to be mentioned ; thus the Jews, instead of Mephi-baal, said Mephibosheth (Hosheih meaning a contemptilile thing) (Exodus 23.13; Deuteronomy 12.3; Psalm 10.4). out of the land—Judea's two great sins, idolatry and false prophecy, have long since ceased. But tliese are types of all sin (e. (7., covetousness, Ephesians 5. 5, a besetting sin of the Jews now). Idolatry, combined with the "spirit" of "Satan," is again to be Incarnated in " the man of sin," who is to arise in Judea (2 Thessalonians 2. 3-12), and is to be "consumed with the Spirit of the Lord's mouth." Cf. as to Antichrist's papal precursor, "seducing spirits . . . doctrines of devils," &c., 1 Timothy 4. 1-3 ; 2 Peter 2. 1. the njiclean spirit Hebrew, spirit of uneleanness (cf. Revelation 18.13); opposed to "the Spirit of holiness" (Romans
1.4), "spirit of error" (1 John 4.6). One assuming to be divinely Inspired, but In league with Satan. 3. The form of phraseology here Is drawn from Deuteronomy 13. 6-10;
53. 4) for their sins (Isaiali 4'2. 1 ; 59. 16). man ttxat is my fellow—it7., the man of my union. The Hehrvn' for " man"
18.20. The substantial truth expressed is, that false prophecy shall be utterly abol.lshed. If It were possible for it again to start up, the very parents of the false prophet would not let parental aflection interfere, but would be the first to thrust him through. Love to Clirlst must be paramount to the tenderest of natural ties (Matthew 10. is "a mighty man," one jieculiarly man in liis noblest ideal. " My fellow," t. e., m?/ cwt.voci'c/Zt'. "Rly equal." [Dk Wette; a remarkable admission from ii Rationalist.] "My nearest kinsman" [HENOHTKNHi;iiG] (John V.\ 30; 14.
37). Much as the godly love their children, they love Ood and His honour more. 4. prophets . . . ashamed— 10,11 ; Phillppians2. 6). sheeji shall Ijescnttcred—Tlie .scattering of Christ's disciples on His apprehension was the partial fulfilment (Matthew 26. 31), a pledge of the dispersion of tlie Jewish nation (once the Lord's xkcep. I'salm of the false prophecies which they liave uttered in times past, and which the event has confuted, roufh garment—sackcloth. The badge of a prophet (2 Kings 1.8; laaiab au. 2), to mark their fl:agality alike lu food and at- 10(J. S) consequent on their crucifixion of Him. Tlie Jews, though " scattered," are still the Lord's "slieep," awaiting
The Destroyers of Jerusalem Destroyed, ZECIIARIAII XIV. Christ's Vviiuiiij and Kinrjdnm. their being "gathered" by Him (Isaiah 40. 9. 11). I will turn . . . Uand upon . . . little ones—i. e., I will interpo.se iu favour of (cf. the pliriise in a good sense, Isaiah 1. der of the Mount of Olives (v. 4) is designed to be their way of escape, not their place of refuge. [Maukkr.] Jerome is on the side of English Version. If it be translated so, it will mean. Ye shall flee to the valley, not to hide there, but as the passage through which an escape may be ef Tected. The same divinely-sent earthquake which swallows up the foe, opens out a way of escape to God's people. The earthquake in Uzzlah's days is mentioned (Amos 1. l)as a recognized epoch in Jewish history. Cf. also Isaiah 6. 1 : perhaps the same year that Jehovah held His heavenly court and gave commission to Isaiah for the Jews, an earthquake In the physical world, as often happens (Matthew 24. 7), marked momentous movements In the unseen spiritual world, of the luoun Saiiis—ratlier, "of my mountains," viz., Zion and Moriah, peculiarly sacred to Jehovah. fMooRE.] Or, the mountains formed by
25) "the little ones," viz., the humble followers of Christ from the Jewish Church, despised by the world: "the poor of the flock" (cli. 11. 7, 11); comforted after His crucifixion at the resurrection (John 20. 17-20); saved again by a special interposition from the destruction of Jerusalem, having retired to Pella when Cestius Gallus so unaccountably withdrew from Jerusalem. Ever since there has been a Jewish "remnant" of " the little ones" "according to the election of grace." The hand of Jehovah was laid in wrath on the Shepherd that His hand might be turned in grace upon the little ones. 8, 9. Two-thirds of the Jewi.sh nation were to perish in the Roman wars, and a third to survive. Probably from the context (ch. 14. 2-9), which has never yet been fulfilled, the destruction of the two-thirds (lit., the proportion of two, or portion of two) and the saving of the remnant, the one-third, are still future, and to be fulfilled under Antichrist. 9. tliroxigli . . . fire—of trial (Psalm 66. 10; Amos 4. 11 ; I Corinthians 8. 15; nji> cleaving Olivet into two. [Maurer.] Azal—the name of a place near a gate east of the ci ty. The Hcbreio means adjoining. [Henderson.] Others give tlie meaning, departed, ceased. The valley reaches up to the city gates, so as to enable the fleeing citizens to betake themselves immediately to it on leaving the city. l.ord my God . . . with thee—The mention of the "Lord my God" leads the prophet to pass suddenly to a direct address to Jeliovah.
1 Peter 1. 6, 7). It hence appears that the Jews' conversion is not to precede, but to follow, their external deliverance by the special interposition of Jehovah ; which latter shall be the main cause of their conversion, combined with a preparatory inward shedding abroad in their hearts of the Holy Spirit (ch. 12. 10-14); and here, "they sliall call on my name," In their trouble, which brings Jehovah to their help (Psalm 50. 15). my people—(Jeremiah 30. lS-22; Ezekiel 11. 19, 20; Hosea 2. 23.)
It is as if " lifting up his head" (Luke 21.28), he suddenly sees in vision the Lord coming, and joyfully exclaims, " All the saints with thee !" So Isaiah 25. 9. saints—holy orjr/r/s escorting the returning King (Matthew 21. 30, 31
Jude 14); and redeemed men (1 Corinthians 15. 23; 1 Thessalonians 3.13; 4.14). Cf. the similar mention of the "saints" and "angels" at His coming on Sinai. Deuteronomy 32. 2. 3 ; Acts 7. .53 ; Galatians 3. 19 ; Hebrews 2. 2. Phillips thinks Azal is Ascalon on the Mediferranean. An earthquake beneath Messiah's tread will divide Syria, making from Jerusalem to Azal a valley which will admit the Ocean waters from the west to the Dead Sea. The waters will rush down the valley ol Arabah, the old bed of the Jordan, clear away the sand-drift of 4000 years, and cause the commerce of Petra and Tyrrs to centre in the holy cit.v. The Dead Sea rising above lis sliores will overflow by the valley of Edom, completing the straits of Azal Into the Red Sea. Thus will be formed the gieat p.iol of Jerusalem (cf. t'. 8; Ezekiel 47.1, &c. ; Joel 3.18). Euphrates will be the north boundary, and the Red Sea the south. Twenty-five miles north and twenty -five miles south of Jerusalem will form one side of the fifty miles square of the Lord's Holy Oblation (Ezekiel 48). There are seven spaces of fifty miles each from Jerusalem northward to the Euphrates, and five spaces of fifty miles each southward to the Red Sea. Thus there are thirteen equal distances on the breadth of the future promised land, one for the oblation and twelve for the tribes, according to Ezekiel 48. That the Euphrates norlil, Mediterranean west, the Nile and Red Sea south, are to be the future boundaries of the holy land, which will include Syria and Arabia, Is favoured by Genesis 15. 18; Kxodus 23.31; Deuteronomy 11. 24; Joshua 1.4; 1 Kings4.21; 2 Chronicles 9. 26; Isaiah 27. 12; all which was partially realized in Solomon's reign, shall be anti typically so here-
CHAPTER XIV.
Ver. 1-21. Last Struggle with the Hostile WorldPowERs: Messiah-Jehovah Saves Jerusalem and De.sthoys the Foe, of whom the Remnant Turns to THE Lord Reigning at Jerusalem, i. day of the liord—in which He shall vindicate His Justice by punishing the wicked and then saving His elect people (Joel
2. 31; 3. 14; Malachi 4. 1,5). thy spoil . . . divided In the midst of thee—by the foe; secure of victory, they shall not divide the spoil taken from thee in their camp outside, but "in the midst" of the city Itself. 2. gather all nations, &c.—The prophecy seems literal (cf. Joel 3. 2). If Antichrist be the leader of the nations, it seems InconBistent with the statement that he will at this time be sitting in the temple as God at Jerusalem (2 Thessalonians 2. 4); thus Antichrist outside would he made to be Biege Antichrist within the city. But dit Bculties do not Bet aside revelations: the event will clear up seem nig difficulties. Cf. the complicated movements, Daniel 11. balf . . . the resldne—In ch. 13. 8, 9, it is "two-thirds" that perish, and "the third" escapes. There, however, it is "in all the land;" here It Is "half of the city." Twothirds of the whole people perish, one-third survives. Onehalf of the citizens are led captive, the residue are not cut off. Perhaps, too, we ought to translate, "a (not 'the') residue." 3. Then—In Jerusalem's extremity, as . . . In . . . day of battle—as when Jehovah fought for Israel against the Egyptians at the Red Sea (Exodus 11. M ; 15. 3). As He then made a way through the divided sea, so will He now divide In two "the Mount of Olives" (f. 4). 4. The object of the cleaving of the mount in two by a fissure or valle.v (a prolongation of the valley of Jehoslinpiuit, and extending from Jerusalem on the west towards Jordan, eastward) is to open a way of escape to the besieged after. The theory, if true, will clear away many difficulties in the way of the literal Interpretation of this chapter and Ezekiel 48. 6. light . . . not . . . clear . . . dark —Jerome, Clialdee, Syriac, and LXX. translate, "There shall not be light, but cold and Ice ;" i. e., a day full of horror (Amos 5. 18). But the Hebrew for "clear" does not mean " cold," but precious, splendid (cf. Job 31. 20). Calvin (cf. Joel 3. 12, 11). Half the divided mount is thereby forced northward, half southward; the valley running between. The place of His departure at His ascension shall be the place of His return; and the " manner" of His ret'irn also shall be similar (Acts 1. U). He shall probably "come from the east" (Matthew 24. 27). He so made Ills triumphal entry into thecity from the Mountof Olives on the east (Matthew 21. 1-10). This was the scene of His agony: so It shall be the scene of His glory. Cf. Ezekiel translates, "The light shall not be clear, but dark" (lit., condensation, i. e., thick mist); like a dark day in which you can hardl.y distinguish between day and night. English Versioti accords with v. 7: "There shall not be altogether light nor altogether darkness," but an intermediate condition in which sorrows shall be mingU'd with Joys. 7. one day—a day altogether unique, dill« rent from all others. [Maurer.] Cf. "one," i.e., unique, Song of Solomon 6.9; Jeremiah 30.7. Not as Hendkkson explains, "One continuous day, without night" (llevc latlou
11. 2;i, witli 43. 2, "from the way of the east." 5. ye •hall fl» e to the valley rather " through the valley," as In 2 Samuel 2. 29. The valley made by the cleaving asuii734
22.5,25); the millennial period (Revelai ion 20. .3-7). known to . . . Iord—This truth restrains man's curiosity, aud
T!te Plague of Je-'usalem' s Enemiet. ZECHARIAH XIV. The Remnant shall Tarn to the Lord, viz., against the foe: not against Jerusalem, as Maurkb translates in variance with the context. As to the spoil gained from the foe, cf. Ezekiel 39. 10, 17. 15. The plague shall aft'ect tlie very beasts belonging to the foe. A typical foretaste of all this befell Autiochus Epiphaues and hig host at Jerusalem (1 Maccabees 13.49; 2 Maccabees 9. 5). 16. every one . . . left—(Lsalah 66. 19, 23.) God will conquer all the foes of the Cliurcli. .Some He will destroy, otliers He will bring into willing subjection, from year to year—lit., "from the sufficiency of a year in a year." feast of tabernacles—Tlie other two great yearly leasts, passover and pentecost, are not specified, because, tlieir antitypes having dome, the types are done away with. But the feast of tabernacles will be commemorative of the Jews' sojourn, not merely forty years in the wilderness, but for almost 2000 years of their dispersion. So it was kept on their return from the Babylonian dispersion (Nehemiah 8. 14-17). It was the feast on which Jesus made His triumphal entry into Jerusalem ( Matthew 21. 8); a pledge of His return to His capital to reign (cf. Leviticus teaches us to wait the lord's own time (Matthew 24. 30). not day, iior nJglit—answering to " not . . . clear nor . . .
' (u.6j; not altogether daylight, yet not the darkness tlurk of night, at evening . . . shall be light— towards the close of this twiliglitlike time of calamity "light" shall spring up (Psalm 97. 11; 112. i; Isaiah 30. 2U; GO. 19, 20). 8. lU-lng waters—(Ezekiel 47. 1 ; Joel 3. 18.) former sea— u e., the front, or east, which Orientalists face in taking the points of tlie compass; the Dead Sea. hinder scathe west or Mediterranean, summer . . . winter—neitiier dried up by heat, nor frozen by cold; ever flowing. 9. King over all . . . earth—Isaiah 54. 5 implies that tliis
Is to be the consequence of Israel being again recognized by God as His own people (Daniel 2. 44 ; Revelation 11. 15). one Lord . . . name one—Not that He is not so already, but He shall then be recognized by all unanimously as "One." Now there are "gods many and lords many." Then Jehovah alone shall be worshipped. The manijestation of the unity of the Godhead shall be simultaneous with that of the unity of the Church. Believers are one
23. 34, 39, 40, 42; Revelation 7. 9 ; 21. 3). A feast of peculiar joy (Psalm 118. 15; Hosea 12. 9). The feast on which Jesus gave the invitation to the living waters of salvation in spirit already, even as God is one (Ephesians 4. 3-6). But externally there are sad divisions. Not until these disappear, shall God reveal fully His unity to the world (John 17. 21, 23). Then shall there be "a pure language, (" Hosanna," save us now, was tlie cry, Matthew 21. 9; cf. Psalm 118. 25. 26) (John 7. 2, 37). To the Gentiles, too, it will be significant of perfected salvation alter past wanderings in a moral wilderness, as it originallj' commemorated the ingathering of the harvest. The seed-time of tears shall then have issued in the harvest of joy. [Moore.] "All that all may call upon the name of the Lord witli one consent" (Zephaniah 3. 9). The Son too shall at last give up His mediatorial kingdom to the Father, when the purposes for which It was established shall have been accomplished, "that God maybe all in all" (1 Corinthians 15. 24). 10. turned—or, "ciiauged roundabout:" lit., to makeacirtlie nations" could not possibly in person go up to the feast, but they may do so by representatives. 17. no rain —including every calamity which usually follows in the East fi Kim want of rain, viz., scarcity of provisions, famine pestilence, <fec. Rain is the symbol also of God's favour (Hosea 6. 3). That there shall be unconverted men under the millennium appears from the outbreak of Gog and Magog at the end of it (Revelation 20. 7-9); but they, like Satan their master, shall be restrained during the thousand years. Note, too, from this verse that the Gentiles shall come up to Jerusalem, rather than tlie Jews go as mi-ssionaries to the Gentiles (Isaiah 2. 2 ; Micah 5. 7). However, Isaiah 66. 19 may imply the converse. 18. if . . . Egypt go not up—specified as Israel's ancient foe. If Egypt go not up, and so there be no rain on them (a judgment whicl Egypt would condemn, as depending on the Nile's overflow, not on rain), there shall be the plague, &c. Because the guilty are not alfected by one judgment, let them not think to escape, for God has other judgments which shall plague them. Maurer translates, "If Egypt go not up, upon them also there shall be none" (no rain). Psalm 105. 32 mentions " rain" in Egypt. But it is not cuit. The whole hilly land round Jerusalem, which would prevent the free passage of the living waters, shall be changed so as to be "as a (or the) plain" (Isaiah 40. 4). from Geba to Riiumon—Geba (2 Kings 23. 8) in Benjamin, the north border of Judah. Rimmon, in Simeon (Joshua 15.32), the south border of Judah; not the Rimmon north-east of Michmash. " The plain from Geba to Rimmon" (<. e., from one boundary to the other) is the Arabah or plain of the Jordan, extending from the Sea of Tiberias to the Elanitic Gulf of the Red Sea. it shall be lifted up-^iz., Jerusalem shall be exalted, the hills all round being lowered (Micah 4. 1). inhabited In her place—(Ch. 12. ti.) from Benjamin's gate—leading to tlie territory of Benjamin. The same as Ephraim's gate, the north boundary of the city (2 Kings 14. 13). the ftrst gate —west of the city. [Gkotius.] "The place of," &c., implies that the gate itself was then not in existence. " The old gate" (Nehemiah 3. 6). the corner gate—east of the city. [Grotius.] Or the "corner" joining the north and west parts of the wall. [Villalpandus.] Gbotius thinks "corners" refers to the towers there built (of. Margin, Zephaniah 8. (i). tower of Hananeel—south of the city, near the sheep-gate (Nehemiah 3.1; 12.39; Jeremiali tlieir main source of fertility. 19. punishment- /i7., «j7i;
1. e., punishment for sin. 30. shall there be upon the bells—W2., this inscription, " Holiness to the Lord," the same as was on the mitre of the liigh priest (Exodus 28.
31.38). [Gbotius.J king's winepresses — (Song of Solomon 8. 11.) In the interior of the city, at Zion. [Guo-
TIUS.J H. no more utter destruction—(Jeremiah 31. 40. >
30). This implies that all things, even tlie most common, shall be sacred to Jehovah, and not merely the things whicli under the law had peculiar sanctity attached to them. The "bells" were metal plates hanging from the necks of horses and camels as ornaments, which tinkled (as the Hebrew root means) by striking against each other. Bells are found represented on the walls of Sennacherib's palace at Koyunjik attached to horses, pots . . . like
Lit., no more curse (Revelation 22.3; cf. Malachi 4.6), for there will be no more sin. Temporal blessings and spiritual prosperity shall go together in the millennium: long life (Isaiah 65. 20-22), peace (Isaiali 2. 4), honour (Isaiah 60. 14-16), r.^hteous government (Isaiah W. 14; 60. 18). Judgment, as usual, begins at the house Of God, but then falls fatally on Antichrist, whereon the Church obtains perfect liberty. The last day will end everything evil (Romans 8. 21). [Auberlen.] 13. Punishment on the foe, the last Antichristian confederacy (Isaiah 59. 18 ; 66. 24 ; Ezekiel 38., 39. ; Revelation 19. 17-21). A living death : the corruption (Galatians 6. 8) of death combined in ghastly union with the conscious sensibility of life. .Sin will be felt by the sinner in all its loathsomeness, inseparably clinging to him as a festering, putrid body. 13. tumult—consternation (ch. 12. 4; 1 Samuel 14.
. . . bowls — the vessels used for boiling, for receiving ashes, Ac, shall be as holy as the bowls used for catching the blood of the sacriflcig,! victims {Note, ch. 9. 15; 1 Samuel
2. 14). The priesthood of Christ will be explained more fully both by the Mosaic types and by the New Testament in that temple of which Ezekiel speaks. Then the Song of Solomon, now obscure, will be understood, for tlie marriage feast of the Lamb will be celebrated in heaven (Revelation 19.), and on earth it will be a .Solomonic period, peaceful, glorious, and nuptial. There will be no king but a prince; the sabbatic period of the judges will return, but not with the Old Testament, but New Testament glory (Isaiah 1. 26 ; Ezekiel 45). [Roos.] 31. every pot—even in private houses, as in the temple, shall be deemed holy, so universal shall be the consecration of all things aud per- 15, 20). lay hold . . . on . . . hand of . . . neighbour Instinctively gra.sping It, as if thereby to be safer, but in vain. [Menochius.] Rather, in order to assail " liis neighbour ' [Calvin] (Ezekiel 38. 21). Sin is the cause of all quarrels on earth . 1*. will cause endless quarrels in liell (James 3. 15, 16). 14. Judah . . . fight at Jerusalem— The Prophet Complaineth oj MALACHI 1. IsraeVs Irreligiousness and Profaneness.
Bons to Jehovah, take of tliem—as readily as they would take of the pots of the temple itself, wliatever number they wanted for sacrifice, no . . . Canaanite—no unclean or ungodly person (Isaiah 35. 8; 52. 1 ; Joel 3. 17). C;f. as to the final state subsequent to the millennium, Revelation
21. 27; 22. 15. Maurer not so weH translatex "merchant" here, as in Proverbs 31. 24. If a ni.an would have the beginnings of heaven, it must be by absolute consecration of everything to God on earth. Let his life be a liturgy, a holy service of acted worshtp. [Mooke.]
MALACHI.
INTRODUCTION.
Malachi forms the transition-link between the two dispensations, the Old and the New, " the skirt and boundarj of Christianity" [Tertullian], to which perhaps is due the abrupt earnestness which characterizes his prophecies. His very name is somewhat uncertain. Malachi is the name of an of Hce, rather than a person, " my messenger,"' and as such Is found, ch. 3. 1. LXX. favours this view in ch. 1. 1, translate, not " by Malachi," but "by the hand of His messenger" (cf. Haggai 1. 13). Malachi is the last inspired messenger of the Old Testament, announcing the advent of the Great Messenger of the New Testament. The Chaldee paraphrase identifies him with Ezra wrongly, as Ezra is never called a prophet but a scribe, and Malachi never a scribe but a prophet. Still it hence appears that Malachi was by some old authorities not regarded as a proper name. The analogy of the headings of other prophets, however, favours the common view that Malachi Is a proper name. As Haggai and Zechariah, the contemporary prophets, supported Joshua and Zerubbabel in the building of the temple, so he at a subsequent period supported the priest Ezra and the governor Nehemiah. Like that ruler, he presupposes the temple to have been already built (ch. 1. 10 ; 3. 1-10). Both alike censure the abuses still unreformed (Nehemiah 13. 5, 15-22, 23-30), the profane and mercenary character of the priests, the people's marriages contracted with foreigners, and the non-payment of the tithes, and want of sympathy towards the poor on the part of the rich. Nehemiah 6. 7 implies that Nehemiah was supported by prophets .n his work of reformation. The date thus will be about 420 b. c, or later. Both the periods after the captivity (that ol Haggai and Zechariah, and that of Malachi) were marked hy royal, priestly, and prophetic men at the head of God's people. The former period was that of the building of the temple; the latter, that of the restoration of the people and rebuilding of the city. It Is characteristic of the people of God that the first period after the restoration was exclusively devoted to the rebuilding of the temple; the political restoration came secondarily. Only a colony of 50,000 settled with Joshua and Zerubbabel In Palestine (Ezra 2. 64). Even these became intermingled with the heathen around during the sixty years passed over by Ezra in silence (Ezra 9. 6-15; Nehemiah 1. 3). Hence a second restoration was needed which should mould the national life into a Jewish form, re-establishing the holy law and the holy city—a work ef Tected by Ezra and Nehemiah, with the aid of Malachi, in a period of about half a century, ending with the deaths of Malachi and Nehemiah in the last ten years of the fifth century b. c. ; i. e., the "seven weeks" (Daniel 9.25) put in the beginning of the "seventy" by themselves, to mark the fundamental difl'erence between them, the last period of Old Testament revelation, and the period which followed without any revelation (the sixtytwo weeks), preceding the final week standing out in unrivalled dignity by itself as the time of Messiah's appearing. The seventy weeks thus begin with the seventh year of Artaxerxes, who allowed Ezra to go to Jerusalem, 457 b. c, in accordance with the commandment which then went forth from God. Ezra the priest performed the inner work of purifying the nation from heathenish elements and reintroducing the law; whilst Nehemiah did the outer work of rebuilding the city and restoring the national polity. [Aubkrlkn.] Vitrinqa makes the date of Malachi's prophecies to be about the second return of Nehemiah from Persia, not later than 424 b. c, the date of Artaxerxes' death (Nehemiah 13. 6). About this time Socrates was teaching the only approach to a pure morality which corrupt Athens ever knew. Mooke distinguishes six portions: (I.) Charge against Israel for insensibility to God's love, which so distinguished Israel above Edom (ch. 1. 1-6). (II.) The priests are reproved for neglect and profanation (ch. 1. 0 to ch.
2. 9). (III.) Mixed marriages, and the wrongs done to Jewish wives are reproved (ch. 2. 10-16). (IV.) Coming of Messiah and His forerunners (ch. 2. 17 to ch. 3. 6). (V.) Reproof for tithes withheld (ch. 3. 7-12). (VI.) Contrast between the godly and the ungodly at the present time, and in the future Judgment; exhortation, therefore, to return to the law (ch. 3. 13 to ch. 4. 6).
The style is animated, but less grand, and the rhythm less marked, than In some of the older prophets. The canonicity of the book is established by the references to it in the New Testament (Matthew 11. 10; 17. 12; Mark
1. 2; 9. 11, 12; Luke 1. 17; Romans 9. 13). men ; nay, even above the other descendanlfi of Abraham and Isaac. Such gratuitous love on my part called for love on yours. But the return ye make is sin and dishonour to mo. This which is to be supplied is left unexpressed, sorrow as it were breaking off the sentence [Menochids] (Deuteronomy 7. 8; Hosea 11. 1). WUereln
CHAPTER I.
Ver. 1-14. God's Love: Israel's Ingratitude: Tub Priests' Mercenary Spirit: A Gentile Spiritual Priesthood shall Supersede them. 1. bnrden— heavy sentence, to Israel—represented now hy tl)e two tribes of Judah and Benjamin, with Individuals of the ten tribes who had returned with the Jews from Babylon. So "Israel" is used, Ezra 7. 10. Cf. 2 Chronicles 21. 2, ".Tehoshaphat king of Israel," where Judali, rather than the ten tribes, is regarded as the truest representative of Israel (cf. 2 Chronicles 12. 6; 28. 19). Malaclil—see Introduc-
Iiiast thou loved ust—In painful contrast to the tearful tenderness of God's love stands their insolent challenge. The root of their sin was Insensiljility to God's love, and to their own wickedness. Having had prosperity taken from them, they imply they have no tokens of God's love; they look at what God had taken, not at what God had left. God's love is often least acknowledged where it tion. God sent no prophet after him till John Baptist, tlie forerunner of Christ, in order to enfiame His people with the more ardent desire for Him, the great antitype and is most manifested. We must not infer God does not love us because He afflicts us. Men, instead of referring their sufi%rlugs to their proper cause, their own sin, impiously
I'ulIUler of prophecy, ft. I have loved you—above other 730
MALACni II.
IsraeFa Irreligiouness and Proja/tieneu.
The Prophet Complaineth of offered by you the oirerlng with which ye put off QoH (see Leviticus 22.22,21). Is It not evil T-^Mauker tran»- lates, "There is no evil," in your opinion, in such an ottering; it is quite good enough for sucli a purpose. 9. now . . . beseech God that he will be gracious—Ironical. Think you that God will be persuaded by such polluted gifts to be gracious to you ? Far from it. this hath been by your means lit., hand. These contemptible ofl'erings are your doing, as being the priests mediating between God and the people; and think you, will God pay any regard to you (cf. v. 8, 10)? "Accept thy person" accuse God of indifference to their welfare. [Moobb.] Thus the four first verses form a fit introductiou to the whole prophecy. Was not Esau .Tacob's brother 1 and so, fis far as dignity went, as much entitled to God's favour as Jacob. My adoption of Jacob, therefore, was altogether by gratuitous favour (Romans 9. 13). So God has passed by our elder brethren, the angels who kept not their first estate, and yet has provided salvation for man. The perpetual rejection of the fallen angels, like the perpetual desolations of Edom, attests God's severity to the lost, and goodness to those gratuitously saved. The sovereign eternal purpose of God Is the only ground on which He bestows on one favours withheld from another. There are difficulties in referring salvation to the election of God, there are greater in referring it to the election of man. [Mooke.] Jehovah illustrates His condescension and patience in arguing the case with them. 3. bated not positively, but relatively ; f. e., did not clioose him out to be the object of gratuitous favor, as I did Jacob (" face"), r. 8. answers to "regard your persons," in this verse. 10. Who . . . for naught—Not one even of the least priestly functions (as shutting the doors, or kindling a fire on the altar) would ye exercise without pay, therefore ye ought to fulfil them faithfully (1 Corinthians 9. 13). Drusius and Maurer translate, "Would that there were absolutely some one of you who would shut the doors of the temple (f. e., of the inner court, in wliich was the altar of burnt offerings), and that ye would not kindle fire on my altar in vain !" Better no sacrifices tlian vain ones (Isaiah 1. 11-15). It was the duty of some of the priests to stand at the doors of the court of the altar of burnt offerings, and to have excluded blemished victims. [Calvin.] II. For—Since ye Jewisli priests and people "despise my name" (v. 6), I shall find others who will magnify it (Matthew 3. 9). Do not think I shall have no worshippers because I have not you; for from the east to the west my name shall be great among the Gentiles (Isaiah 66. 19, 20), those very peoples whom ye look down upon as abomin- (of. Luke 14. 26, with Matthew 10. 37; Genesis 29. 30, 31; Deuteronomy 21. 15, 16). laid hla mountains . . . -vraste i. e., his territory which was generally mountainous. Israel was, it is true, punished by the Clialdeans, but Edom has been utterly destroyed; viz., either by Nebuchadnezzar [Rosenstuller], or by the neighbouring peoples, Egypt, Ammon, and Moab [Josephus, Anliquilies, 10.9, 7; Maurkb] (Jeremiah 49. 18). dragonsjackals [MooRE] (cf. Isaiah 13). Maurer translates, "Abodes of the wilderness," from an Arabic root to stop, or abide. English Version is better. 4-. Whereas But if Edom say. [Maurer.] Edom may strive as she may to recover herself, but it shall be in vain, for I doom her to perpetual desolation, whereas I restore Israel. This Jehovah states, to illustrate his gratuitous love to Israel, rather than to Edom. border of wlcltednes*—a region given over to the curse of reprobation. [Calvin.] For a time Judea seemed as desolate as Idumea; but though the latter was once the highway of Eastern commerce, now the lonely rock-houses of Petra attest the fulfilment of the prophecy. It is still " the border of wickedness," being the resort of the marauding tribes of the desert. Judea's restoration, though delayed, is yet certain, the Lord hath Indignation—" the people of my curse" (Isaiah .34. 5). 5. from the border of Israel—Ye, restored to your own "borders" in Israel, "from" them shall raise your voices to " magnify the Lord," acknowledging that Jehovali has shown to you a gratuitous favour not 6hown to Edom, and so ought to be especially "magnified from the borders of Israel." 6. Turning from the people to the priests, Jehovah asks, whereas His love to the people was so great, where was their love towards Him ? If the priests, as they profess, regard Him as their Father (Isaiah 63. 16) and Master, let them show the reali ty of their profession by love and reverential fear (Exodus 20. able, pure offering—not "the blind, the lame, and the sick," such as ye offer (v. 8). "In every place." implies the catholicity of the Christian Church (John 4. 21, 23; 1 Timothy 2. 8). The "incense" is figurative of prayers (Psalm
141. 2; Revelation 8.3). "Sacrifice" is used metaphorically (Psalm 51. 17 ; Hebrews 13. 10, 15, 16 ; 1 Peter 2. 5, 12). In this sense the reference to the Lord's Supper, maintained by many of the fathers, may be admitted ; it, like prayer, la a spiritual offering, accepted through the literal offering of the " Lamb without blemish," once for all slain. 12. Renewal of the charge in v. 7. fruit . . . meat—the offerings of the people. The "fruit" is the produce of the altar, on which the priests subsisted. They did not literally say. The Lord's table is contemptible; but their acts virtually said so. They did not act so as to lead t he people to reverence, and to offer their best to the Lord on it. The people were poor, and put off God with the worst offerings. The priests let them do so, for fear of offending the people, and so losing all gains from them. 13» what a weariness Is It I—Ye regard God's service as irksome, and therefore try to get it over by presenting .the most worthless offerings. Cf. Micah 6. 3, where God challenges His people to show wherein is the "weariness" or hardship of His service. Also Isaiah 43. 22-24, wherein He shows that it is they who have "wearied" Him, not He who has wearied them, snuffed at—despised. Itthe table of the Lord, and the meat on it (y. 12). tom-^i2., by beasts, whicli it was not lawful to eat, much less to offer (Exodus 22. 31). thus . . . ofterlrt^—Hebrew, "mincha;" Vae unbloody offering of fiour, &c. Though this may have been of ordinary ingredients, yet the sacrifices of blemished animals accompanying it rendered it unacceptable. 141. deceiverhypocrite. Not poverty, but avarice was the cause of their mean offerings, male—required by law (Leviticus
12; Luke 6.46). He addresses the priests, because they ought to be leaders in piety to the rest of the people, whereas they are foremost in "despising His name." Wherein have we despised? (So.—The same captious spirit of self-satisfled insensibility as prompted their question (v. 2), " Wlierein hast thou loved us 7" Tliey are blind alike to God's love and their own guilt. 7. yc offer, &c.—God's answer to their challenge («. 6), " 'Wherein have we despised ?" &c. polluted bread viz., blemished sacrifices (v. 8, 13, 14 ; Deuteronomy 15. 21). So " the bread of thy God" is used for "sacrifices to God" (Leviticus 21.8). polluted thee— J. e., offered to thee "polluted bread." table of the Lortl—1. e., the altar (Ezekiel 41. 22) (not the table of shewbread). Just as the sacrificial flesh is called "bread." contemptible (v. 12, 13.) Ye sanction tlie niggardly and blemished offerings of the people on the altar, to gain favour with them. Darius, and probably his suc-
1. 3, 10). great King—(Psalm 48. 2; Matthew 5. 35.) my name . . . dreadful among . . . heathen — Even the heathen dread me because of my judginents ; what a reproach this is to you, my people, who fear me not {v. 6) I Also it may be translated, "shall be feared among," &c.; agreeing with the prophecy of the call of the Gentiles cessors, had liberally supplied them with victims for CHAPTER II. sacrifice, yet they presented none but the worst. A cheap "Ver. 1-17. Reproof of the Priests fob "Violatinq THE Covenant; and the People also for Mixed MabRiAGES AND UNFAITHFULNE.S3. 1. for you—The priests religion, costing little, is rejected by God, and so is worth nothing. It costs more than It Is worth, for it is worth nothing, and so proves really dear. Qod despises not the widow's mite, but he does despise the miser's mite. [MooBE.] 8. Your earthly raler tronld feel insulted, if in particular are reproved, as their part was to have led the people aright, and reproved sin, whereas thay encoor-
Priests Reproved/or Neglect, MALACHI II. and the People fo: Idolatry, etc.'
13.29). 9. Because ye do not keep tiie condition of the covenant, I will not fulfil the promise, partial in th« law—iaving respect to persons rather than to truth in the interpretation and administration of the law (Leviticus aged and led them Into sin. Ministers cannot sin or suffer aloue. Tliey drag down others with tliem if they fall. [Moore.] 2. lay ... to heart—my commands, send a curse—rather, as Hebrew, " the curse ;" viz., that denounced in Deuteronomy 27. 15-26 ; 28. 15-68. curse your blessings —turn the blessings you enjoy into curses (Psalm lOli. lo). cursetl them Hebrew, them severally ; i.e.,1 have cursed each one of your blessings. 3. corrupt, &c. lit., "rebuke," answering to the opposite prophecy of blessing
19. 15). 10-16. Reproof of those who contracted marriages with foreigners and repudiated their Jewisli wives. 10. Have we not all one father J—Why, seeing we all have one common origin, " do we deal treacherously against one anot?ier" ("His brother" being a general expression implying that all are " brethren" and sisters as children of the same Father above (1 Thessalonians 4. 6), and so including the wives so injured)? viz., hy putting away our Jewi.sh wives, and taking foreign women to wife (cf. v. 14 and V. 11; Ezra 9. 1-9), and so violating "the covenant" made by Jehovah with " our fathers," by wliicli it was or» dained that we should be a people separated from the other peoples of the world (Exodus 19. 5; Leviticus 20. 24, (eh. 3. 11), "I will rebuke the devourer." To rebuke the seed is to forbid its growing, your—^iZ., "/or you ;" i. e., to j'Our hurt, diuig of . . . solemn feasts—The dung in the maw of the victims sacrificed on the feast-days ; the maw was the perquisite of the priests (Deuteronomy 18. 3), which gives peculiar point to the threat here. You shall get the dung of the maw as your perquisite, instead of the maw. one sliall take you away with It i. e., ye shall be taken away with it; it shall cleave to you wherever ye
26; Deuteronomy 7. 3). To intermarry with tlie heathen would defeat this purpose of Jehovah, who was the common Father of the Israelites in a peculiar sense in which He was not Father of tlie heathen. The "one Father" is Jehovah (Job 31. 15; I Corinthians 8. 6; Ephesians 4. 6). "Created us:" not merely physical creation, bat "created us" to be His peculiar and chosen people (Psalm 102. 18; Isaiah 43. 1; 45. 8; 60. 21; Ephesians 2. 10). [Calvix.] How marked the contrast between the honour here done to the female sex, and the degradation to which Oriental females are generally subjected ! 11. dealt treaclierously —viz., in respect to the Jewish wives who were put away go. [MooKE.] Dung shall be thrown on your faces, and ye shall be taken away as dung would be, dung-begrimed as ye shall be (1 Kings 14. 10; of. Jeremiah 16. 4; 22. 19). 4. ye shall know—by bitter experience of consequences, that it was with this design I admonished you, in order "that my covenant with Levi might be" maintained ; i. e., that it was for your own good (which would be ensured by your maintaining the Levitical command) I admonished you, that ye should return to your duty [Maurer] (cf. v. 5, (>). Malachi's function was that of a reformer, leading back the priests and people to the law (ch. 4. 4). 5-9. He describes the promises, and also the conditions of the covenant; Levi's observance of the conditions and reward (cf. Numbers 25. 11-13, Pliinehas' zeal); and on the other hand the violation of the conditions, and consequent punishment of the present priests. "Life" here includes the perpetuity implied in Numbers 25. 13, " everlasting priesthood." "Peace" is specified both here and there. Matjeer thus explains it; the Hebrew is, lit., "My covenant was with him, life and peace (to be given him on my part), and I gave them to him : (and on his part) fear (i. e., reverence), and he did fear me," &c. The former portion of the verse expresses the promise, and Jehovah's fulfilment of it; tlie
{v. 14 ; also v. 10, 15, 16). profaned the holiness of . ."
Lord— by ill-treating the Israelites (viz., the wives), who were set apart as a people holy unto the Lord: "the holy seed" (Ezra 9. 2; cf. Jeremiah 2. 3). Or, " tlie holiness of tlie Lord" means His holy ordinance and covenant (Deuteronomy 7. 3). But " which He loved," seems to refer to the holy people, Israel, whom God so gratuitously loved (cli. 1.2), without merit on their part (Psalm 47. 4). married, &c. — (Ezra 9. 1, 2; 10. 2; Nehemiah Vi.2S, &c.) daughter of a strange god—women wor.sbipping idols: as the worshipper in Scripture is regarded in the relation of a child to a father (Jeremiah 2. 27). 13. master and . .*. scholar—;«.," him that watcheth and him tliat answereth." So " wakeneth" is used of the teacheror " master" (Isaiah 50. 4); masters are watchful in guarding their scholars. The reference is to the priests, wlio ought to Iiave tauglit the people piety, but who led them into evil. "Him tliat answereth" is the scholar who has to answer the questions of his teacher (Luke 2. 47). [Grotius.] The Arabs have a proverb, " None calling and none an.'swering," i. e., there being not one alive. So Gesenius explains latter, the condition, and Levi's steadfastness to it (Deuteronomy 33. 8, 9). The Jewish priests self-deceivingly claimed the privileges of the covenant, whilst neglecting the conditions of it, as if God were bound by it to bless them, whilst they were free from all the obligation which It imposed to serve Him. The covenant is said to be not merely "of life and peace," but "life and peace;" for the keeping of God's law is its own reward (Psalm 19. 11). 6. law of truth was In his mouth—He taught the people the truths of the law in all Its fulness (Deuteronomy 33. 10). The priest was the ordinary expounder of the law; the prophets were so only on special occasions, iniquity . . it of the Lovite watches in the temple (Psalm 134. 1), one watchman calling and another answering. But the scholar is rather the people, the pupils of the priests " in doing this," viz., forming unions with foreign wives. " Out of the tabernacles of Jacob" proves it Is not the priesis alone. God will spare neither priests nor people who act so. him tltat oflfereth—His offerings will not avail to shield him from the penalty of his sin in repudiating his .lewisli wife and taking a foreign one. 13. done again "a second time:" an aggravation of your offence (Nehemiah 13. 23-31), in that it is a relapse into the sin already cheeked once under Ezra (Ezra 9. 10). [Henderson.] Or, "the second time" means this: Your first sin was your blemished offerings to the Lord: now "again" is added your sin towards your wives. [Calvin.] covering . . . altar . . . with tears—slied by your unofl'endiug wives, repudiated by you that ye might take foreign wives. Calvin makes the "tears" to be those of all the people oa perceiving their sacrifices to be sternly rejected by God. 14. Wherefore I — Why does God 1-eject our olleringsf Lord . . . witness between tliee and . . . wife—(so Genesis 31. 49, 50.) of tliy youth—The Jews still marry vei-y young, the husband often being but thirteen years of agev the wife younger (Proverbs 5. 18 ; Isaiah 51. 6). »vife of thy covenant—not merely Joined to thee by the marriage covenant generally, but by the covetumt between God andt Israel, the covenant people, whereby a sin against a wife, a daughter of Israel, is a sin agalust God. [Mookis.] not found—no injustice in his Judicial functions (Deuteronomy 17.8, 9; 19.17). walked with me—by fuitli and obedience (Genesis 5.22). in peace— viz., the "peace" which was the fruit of obeying the covenant (v. 5). Peace with God, man, and one's own conscience, is the result of " walking with God" (of. Job 22. 21 ; Isaiah 27. 5; James 3.
18). turn many . . . from Iniquity— both by positive precept and by tacit example "walking with God" (Jeremiah 23. 22; Daniel 12. 3; James 5. 20). t. In doing so (u. G) he did liis duty as a priest, " for," &c. knowledge—of l lie law, its doctrines, and positive and negative precepts (Leviticus 10.10, 11; Deuteronomy 24.8; Jeremiah 18. 18; Haggai 2. 11). the law—t. e., its true sense, messenger of . . . liord—the interpreter of His will; cf. as to tlie prophets, Iliiggal 1.13. So ministers are called "ambassadors of Christ" (2 Corinthians 5.20); and the blsliops of the seven churches in Revelation, "angels" or messengers (cf. Galatians 4. 14). 8. out of the way— i. e., from the covenant, caused many to stunible—by scandiilaus example, tlie worse Inasmuch as tlie people looli up to you as ministers of religion (1 Samuel 2. 17; Jeremlali 18.
15; Matthew 18. 0; Luke 17. 1). at the law— i. e., In respect to the observances of the law. corrupted . . . covenant —made it of none effect, by not fulfilling its conditions, Rud 80 forfeiting Its promises (Zecharlah 11. 10; Nehemlah
Heproof of the People for Adultery, etc. MALACHI III. The Coming of Christ Foretold, unbelief will not prevent my keeping my covenant, and bringing to pass in due time that which ye say will never be fulfilled. I wll! send ... he shall come—The Father sends the Son: the Son comes. Proving the distinctness of personality between the Fatlier and the Son. my messenger—John the Baptist; as Matthew 3.3; 11.10; Mark 1. 2, 3; Luke 1. 76; 3. 4; 7. 26, 27; John 1. 23, prove. This passage of Malachi evidently rests on that of Isaiah his predecessor (Isaiah 40. 8-5). Perhaps also, as IIenoSTENBERG thluks, "messenger " Includes the long line of prophets headed by Elijah (whence his name is put in ch.
' the covenant of God" (Proverbs
Marriage also Is called
2.17), and to it tlie reference may be (Genesis 2. 2i; Matthew 19.6; 1 Corinthians 7.10). 15. Maurek and Heng8TEXBEKO explain the verse thus: The Jews had defended their conduct by the precedent of Abraham, who had taken Hagar to the injury of Sarah, his lawful wife; to this JIalachi says now, "No one (ever) did so in whom there was a residue of Intelligence (discriminating between good and evil); and what did the one (Abraham, to whom you appeal for support) do, seeking a godly seed?" His object {viz., not to gratify passion, but to obtain the seed promised by God) makes the case wholly inapplicable to defend your position. Mooke (from Fairbairn) better explains, in accordance with u. 10, "Did not He make (us Israelites) one? Yet He had the residue of the Spirit (t. e., His isolating us from other nations was not because thei-e was no residue of the Spirit left for the restof the world). And wherefore (t. e., why then did He thus iso-
4. 5 as a representative name), and terminating in John, the last and greatest of the prophets (Matthew 11. 9-11). John as the representative prophet (the forerunner of Messiah the representative God-man) gathered in liimself all the scattered lineaments of previous prophecj' (hence Christ terms him "much more tlian a prophet," Luke 7. 26), reproducing all its awful and yet inspiriting utterances: his coarse garb, like that of the old prophets, being a visible exhortation to repentance ; the wilderness in which he preached symbolizing the lifeless, barren state of the Jews at that time politically and spiritually; his topics sin, repentance, and salvation, presenting for the last time the condensed epitome of all previous teachings of God by His prophets; so that he is called pre-eminently God's " messenger." Hence the oldest and true reading of Mark 1. 2 is, "as it is written in Isaiah the prophet;" the difficulty of which is. How can the prophecy of Malachi be referred to Isaiah ? The explanation is, the passage in Malachi rests on that in Isaiah 40. 3, and therefore the original source of the prophecy is referred to in order to mark this dependency and connection, the Lord Ha- ^do)i In Hebrew. The article inarlis that it is Jehova (Exodus 23. 17; 34. 23; cf. Joshua 3. 11, 13). Cf. Daniel 9. 17, where the Divine Son is meant by " for the Lord's sake." God the speaker makes "the Lord," the "messenger of the covenant," one with Himself: "I will send . . . before me," adding, "the Lord . . . shall . . . come;" so that the Lord must be one with the " me," i. e.. He must be God, "6e/ore" whom John was sent. As the divinity of the Son and His oneness with the Father are thus proved, so the distinctness of personality is proved by "I send" and He "shall come," as distinguished from one aiiotiier. He also comes to the temple as "His temple:" marking His Divine lordship owr it, as contrasted with all creatures, who are but " servants in" i t (Hiiggai 2. 7 ; Hebrews late us as) the one (people ; the Hebrew is ' the one ') ? In order that He might seek a godly seed;" i. e., that He mighthave "aseed of God," a nation the repository of the covenant, and the stock of the Messiah, and the witness fortheoue God amidst thesurroundingpolytheisms. Marriage with foreign women, and repudiation of the wives wedded in the Jewish covenant, utterly set aside this Divine purpose. Calvin thinks " the one " to refer to the conjugal one body formed by the original pair (Genesis 2). God might have joined many wives as one with the one husband, for He had no lack of spiritual Ijeing to impart td others besides Eve; the design of the restriction was to Becure a pious offspring: but cf. Ifale, v. 10. One object of the marriage relation is to raise a seed for God and for eternity. IG. putting away—i. e., divorce, foronecoveretU violence with . . . garment Maurer translates, "And (Jehovah hateth him who) covereth his garment (t. e., his wi/e, in Arabic idiom ; cf. Genesis 20. 16, ' He is to thee a covering of thy eyes;' the husband was so to the wife, and the wife to the husband ; also Deuteronomy 22.
80; Ruth .3. 9; Ezekiel 16. 8) with injury." The Hebrew favours "garment," being accusative of the t?iing covered.
Cf. with Englisli Version, Psalm 73. 6, "violence covereth them as a garment." Their "violence" is the putting away of their wives; the "garment" with which tliey try to cover it is the plea of Moses' permission (Deuteronomy
21. 1 ; cf. Matthew 19. 6-9). 17. wearied . . . Lord—(Isaiah
13.24.) This verse forms the transition to ch. 3. 1, &c. The Jewish skeptics of that day said virtually, God delighteth In evil-doers (inferring this from the prosperity of the Burrouuding heathen, whilst they, the Jews, were comparatively not prosperous: forgetting that their attend Bnce to minor and external duties did not make up for their neglect of the weightier duties of the law ; e. g., the duty they owed their wives, just before handled); or (if aot) Where (is the proof that He is) the God ofjudgment? To this the reply (ch. 3. 1) is, "The Lord whom ye seek, and whom as messenger of the covenant (i. e., Divine rat-
3. 2, 6, 6). whom ye seek . . . whom ye delight in—(See Note, ch. 2. 17.) At His first coming they "souglit" and "delighted in" the hope of a temporal Saviour: not in what He then was. In the case of those wliom Jtalachi in his time addresses, " whom ye seek . . . deliglit in," Is Ironical. They unbelievingly asked. When will He come at last? Ch. 2. 17, " Where is the God ofjudgment" (Isaiah
5. 19 ; Amos 5. 18 ; 2 Peter 3. 3, 4) ? In the case of the godly, the desire for Messiah was sincere (Luke 2. 25, 28). He is called "Angel of God's presence " (Isaiah 03. 9), al.so Angel of Jehovah. Cf. His appearances to Abraham (Genesis 18.
Ifler of God's covenant with Israel) ye delight in (thinking He will restore Israel to its proper place as first of the uations), shall suddenly come," not as a Uestorer of Israel temporally, but as a consuming Judge against Jerusalem (Amos 5. 18, 19,20). The "suddenly" implies the unprepareduess of the Jews, who, to the last of the siege, were expecting a temporal deliverer, whereas a destructive j udgment was about to destroy them. So skepticism shall be rife before Christ's second coming. He shall suddenly and unexpectedly come then also as a consuming Judge to unbelievers (2 Peter 3. 3, 4). Then, too, they shall affect to seek His coming, whilst really denying it (Isaiah
1, 2, 17, 33), to Jacob (Genesis 31. 11 ; 48. 15, 16), to Moses in the bush (Exodus 3. 2-6); He went before Israel as the Shekinah (Exodus 14. 19), and delivered the law at Sinai (Acts 7. 38). suddenly—This t?pithet marks the second coming, rather than the first ; the earnest of that unexpected coming (Luke 12. 38-46; Revelation 10. 15) to judgment was given in the judicial expulsion of the moneychanging profaners from the temple by Messiah (Jlalthew
21. 12, 13), where also as here He calls the temple His ternpie. Also in the destruction of Jerusalem, most unexpected by the Jews, who to the last deceived themselves with the expectation that Messiah would suddenly appear as a temporal Saviour. Cf. the use of " suddenly " in Numbers 12. 4-10, where He appeared in wrath, mt ssenger of the covenant viz., of tlie ancient covenant willi Israel (Isaiah 03. 9) and Abraham, in which llie promise to the Gentiles is ultimately include<l (Galatians 4. 16, 17). The gospel at the first advent liejan with Israel, then embraced the Gentile world : so also it shall be at the second advent. All the manifestations of God in the Old Testament, the Shekinah and human appearances, wer«
5. 19; Jeremiah 17. 15; Ezekiel 12. 22, 27).
CHAPTER III.
Ver. 1-18. Mrssiah's Coming, preceded by His Forkbunker. TO Punish the Guilty for various Sins, and TO llEWARD THOSE WHO Fear God. 1. Behold—Calling especial attention to the momentous truths which follow. Ve ly .bellevlngly ask. Where is the God of Judgment (ch. 2 7J? " Behold," therefore, " I send," (Sc. Yonr
The Chming of the Messiah MALACHI III. to Punish the Guilty People, made m tne person of tne lilvine Son (Exodus 23. changeableness of God is the sheet-anchor of the Cliurch, • The perseverance of the saints is guaranteed, not by their unchangeable love to God, but by His unchangeable love to them, and His eternal purpose and promise in Christ Jesus. [MooRK.] He upbraids their ingratitude that they turn His very long-suffering (Lamentations 3. 22) into a ground for skeptical denial of Hisconiing as a Judge at all (Psalm 50.1,3, 4, 21; Ecclesiasles 8.11,12; Isaiah 57.11; Romans 2. 4-10). 7-Vi. Reproof for the non-payment of tithes and offerings, which is the cause of their national calamities, and promise of prosperity on their paying tliem. 7. from . . . days of your fathers—Ye live aa your fathers did when they brought on themselves tlie Babylonian captivity, and ye wish to follow in their steps. This shows that nothing but God's unchanging lohg-sutfering had prevented tlieir being long ago "consumed" (1'. (i). Return unto me—in penitence. I will return unto you—in blessings. Wherein, &c.—(F. 16.) The same insensibility to tlieir guilt continues: they speak in the tone of injured innocence, as if God calumniated them. 8. roll lit., cover: hence, defraud. Do ye call delrauiling God no sin to be "returned" from (u. 7)? Yet ye have done so to me in respect to the tithes due to me, viz., the tenth of all tlie remainder after the firstfruits were paid, which tenth was paid to the Levites for their support (Leviticus 27.30-33): a tenth paid by the Levites to the priests (Numbers 18.26-28): a second tenth paid by the people for the entertainment of the Levites, and their own families, at the tabernacle (Deuteronomy 12.18): another tithe every third year for the poor, &c. (Deuteronomy 14. 28, 29). ofl Vrings—the first-lruits, not less than one-sixtieth part of llie corn, wine, and oil (Deuteronomy IS. 4; Nehemiah 13. 10, 12). . The priests had this perquisite also, the tenth of the tithes which were the Levites' perquisite. But they appropriated all the tithes, robbing the Levites of their due nine-tenths; as they did also, according to Josephus, before the destruction of Jerusalem by Titus. Thus doubly God was defrauded, the priests not discharging aright their sacrificial duties, and robbing God of the services of the Levites, who were driven away by destitution. [Gkotius.] 9. cni-sed—(Ch. 2. 2.) As ye despoil me, so I despoil you, as I threatened I would, if ye continued to disregard me. In trying to defraud God we only defraud ourselves. The eagle who robbed the altar set fire to her nest from the burning coal that adhered to the stolen flesh. So men who retain God's money in their treasuries will find it a losing possession. No man ever yet lost by serving God with a whole heart, nor gained by serving Him with a half one. We may compromise with conscience for half the price, but God will not endorse the compromise; and, like Ananias and Sappliira, we shall lose not only what we thought we had purchased so cheaply, but also the price we paid for it. If we would have God "open" His treasury, we must open ours. One cause of the barrenness of the Church is the parsimony of its members. [Moore.] 10. (Proverbs 3. 9, 10.) storehouse [Margin, 2 Chronicles 31.
20,21; Hebrews 11.26; 12. 2G). He was the messenger of the old covenant, as well as of the new. 8. (Cli. 4. 1
Kevelation 6. 16,17.) The Messiah would come, not, as they expected, to flatter the theocratic nation's prejudices, but to subject their principles to the fiery test of His heart-searching truth (Matthew 3. 10-12), and to destroy Jerusalem and the theocracy after they had rejected Him. His mission is here regarded as a whole from the first to the second advent; tlie process a efining and separating the godly from the ungodly bt-ginning during Christ's stay on earth, going on ever since, and about to continue till the final separation (Matthew 25. 31-
46). The refining process, whereby a third of the Jews is refined as silver of Us dross, whilst two-thirds perish, is described, Zechariah 13. 8, 9 (cf. Isaiah 1. 2-5). 3. sit—The purifier sits before the crucible, fixing his eye on the metal, and taking care that the fire be not too hot, and keeping the metal In, only until he knows the dross to be completely removed by his seeing his own image reflected (Romans 8. 29) in the glowing mass. So the Lord In the case of His elect (Job 23. 10; Psalm 66. 10; Proverbs
17.3; Isaiah 48. 10; Hebrews 12. 10; 1 Peter 1. 7). He will git down to tlie work, not perfunctorily, but wltli patient love and unflinching justice. Tlie Angel of the Covenant, as in leading His people out of Egypt by the pillar of cloud and fire, has an aspect of terror to His foes, of love to His friends. The same separating process goes on in the world as in each Christian. Wlien the godly are completely separated from the ungodly, the world will end. When the dross is taken from the gold of the Christian, he will be for ever delivered from the furnace of trial. The purer the gold, the hotter tlie fire now; the whiter the garment, the harder the washing. [Moore.] purify, . . sons of lievi—of the sins specified above. The very Levites, tlie ministers of God, then needed cleansing, so universal was the depravity, that tliey may offer . . . In rig Uteousness—as originally (ch. 2. 6), not as latterly (ch. 1. 7-14). So believers, the spiritual priesthood (1 Peter
2.5). 4:. as ill the days of old—(Ch. 1. 11 ; 2.5, 6.) The " ofl Tering" {Mincha, Hebreiv) is not expiatory, but prayer, thanksgiving, and self-dedication (Romans 12. 1 ; Hebrews
13. 15; 1 Peter 2. 5). 5. I . . . come near . . . to Judgment —/ whom ye challenged, saying, "Where is the God of Judgment" (ch. 2. 17)? I whom ye think far off', and to be slow in judgment, am "near," and will come as a "swift witness;" not only a judge, but also an eye-tviiness against sorcerers; for mine eyes see every sin, thougli ye think I take no heed. Earthly judges need witnesses to enable them to decide arigiit : I alone need none (Psalm 10. 11 ; 73.
11; 94. 7, &c.>. sorcerers—a sin into which the Jews were led In connection with their foreign idolatrous wives. The Jews of Clirist's time also practised sorcery (Acts 8. 9;
13. 6 ; Galatians 5. 20 ; Josephus, Antiquities, 20. 6 ; B. Jud.
2.; 12.23). It shall be a characteristic of the last Antichristian confederacy, about to be consumed by the brightness of glirist's coming (Matthew 21. 24 ; 2 Thessalonians 2. 9; Revelation 13. 13, 14; 16. 13, 14; also 9. 21 ; 18. 23; 11; cf.l Chronicles 26. 20; Nehemiah 10.38; 13. 5, 12). prove me . . . hercwitli—with this; by doing so. Test me whether I will keep my promise of blessing you, on condition of your doing your part (2 Chronicles 31. 10.) pour . . . o»»t—/i7., empty out: image from a vessel completely emptied of its contents : no blessing being kept back, tvinflo Avs of Iieavcn— (2 Kings 2. 7.) that . . . not . . . room enough, ite. lit., even tonot . . . sufflciency, i. e., either, as English Version. Or, even so as that there should be "no€ merely" "sullicienoy," but superabundance. [Jerome, MatjBER.] GESKNiusnot.so wel Urans/a/es, "Even toafallure of sufflelency," which in the caseof God could never arise, and therefore for ever, perpetually ; so Psalm 72.5, "as long as the sun ai\d moon endure;" lU., until a failure of t/ie sun and moo7i, which Is never to be; and therefore means, /or ci'cr. 11. I will rebuke {Note, ch. 2. S.) I will no longer " rebuke {Knylish Version, ' corrupt') the seed," but will rebuke every agency that could hurt it (Aniosl.
Jl. 8; 22. 15). Romanism has practised It; an order of exorcists exists in tliat Church, adulterers—(Ch. 2. 15, 16.) fear not mc—the source of all sins. G. tlie Lord—Jeliovah: a name implying His immutable faithfulness in fulfilling His promises: the covenant-name of God to the Jews (Exodus 6. 3), called here " the sons of Jacob," in reference to God's covenant with that patriarch. I change not—Ye are mistaken In inferring that, because I have not yet executed Judgment on the wicked, 1 am changed from what I once was, viz., a God of judgment, therefore ye . . . are not consumed—Ye yourselves being "not consumed," as ye have long ago deserved, are a signal proof of my unchangeableness. Romans 11.29: cf. the whole chapter, In which God's mercy in store for Israel is made wholly to flow from God's unchanging faithfulness to His own covenant of love. So here, as is implied by the phrase "sons of Jacob" (Genesis 28. 13; 35. 12). They are spared because I am Jehovah, and they.so>i.» of Jacob; while I spare them, I will also punish them; and while I punish them, I will not wholly consume them. The un740
Vi. Kullllling the blessing (Deuteronomy !i3. 29; Zechariah 8 13>. delightsome land—(Daniel 8.9.) 13-18. He notices the comi)laint of the Jews that it is of no profit to MALACIH IV.
GocTs Judgment on the WickedL rromises to the Bighleous. sltion to trust m QA in spite of peiplexing appearances, and in order to make your service less mercenary, that the present blended state is allowed ; but at last all ("ye," both godly and ungodly) shall see the eternal difference therf; really is " between him tliat serveth God and him that serveth Him not" (Psalm 58. 11). return-ye sliall turn to a better state of mind on this point. eerve Jehovah, for that the ungodly proud are happy; and declares He will soon bring the day when it shall be known that He puts an everlasting distinction between the godly and the ungodly, words . . . atoixt—Hebrew, "hard;" so "the hard speeches which ungodly sinners have spolien against Him" (Jude 15). [Hendekson.] have we spoken—The Hebrew expresses at once their assiduity and liabit of speaking against God. [Vatablus.] The niplial form of the verb implies that these things were said, not directly to God, but of God, to one another (Kzekiel 33. 20). [Moobe.] 14. what profit . . . tliat we
CHAPTER IV.
Ver. 1-6. God's Comiug Judgment: Triumph of tub Godly: Return to the Law the Best Preparation FOB Jehovah's Coming: Elijah's Preparatory Mission OF Reformation. 1. tlie day cometii . . . burn. . . kept, &o.—(iVote, ch. 2. 17.) They here resume the same murmur against God. Job 21. 1-1, 15; 22. 17 describe a further stage of the same skeptical spirit, when the skeptic has actually ceased to keep God's service. Psalm (cli. 3. 2; 2 Peter 3.7). Primarily is meant the judg:iient coming on Jerusalem; but as this will not exliaust the meaning, without supposing what is inadmissible iu Scripture, exaggeration, the final and full accomplishment, of wliich the former was the earnest, is tlie day of general judgment. Tliis principle of interpretation is not double, but successive fulfilment. The language is abrupt, " Beliold, the day cometli ! It burns like a furnace." The abruptness imparts terrible reality to the picture, as if it suddenly burst on the propliet's view, all the proud in opposition to tlie cavil above (ch. 3. 15j, "now we call the proud (haughty despisers of God) happy." stubble (Obadiah 18; Matthew 3. 12). As Canaan, the inlieritance of the Israelites, was prepared for their jjossession by purging out the lieathen, so judgment on tlie apostates
73.1-14 describes the temptation to a like feeling in tlie saint when .seeing the really godly suffer and the ungodly prosper in worldly goods now. The Jews here mistake utterly the nature of God's servloe, converting it into a mercenary bargain ; tliey attended to outward observances, not from love to God, but in the hope of being well paid for in outward prosperity; when this was witliheld, they charged God wltli being unjust, forgetting alilte tliat God requires very different motives from theirs to accompany outward observances, and that God rewards even the true worshipper not so much in this life, as in the life to come, his ordinance lit., what He requires to be kept. His observances." walked monmfully in mournful garb, .sackcloth and ashes, the emblems of penitence ; they forget Isaiah 58.3-8, where God, by showing what is true sliall usher iu tlie entrance of the saints upon the Lord's inheritance, of wliich Canaan is tlie type—not lieaven, but earth to its utmost bounds (Psalm 2. 8) purged of all things tliat ot Tend (Matttiewl3. 41), wliich are to be "gathered out of His kingdom," the scene of the judgment being that also of the kingdom. Tlie present dispensation is a spiritual kingdom, parentlietical between the Jews' literal kingdom and its antitype, the coming litei'al kingdom of the Lord Jesus, neither root nor branch—proverbial {or utter destruction (Amos 2. 9). H, The eflect of the judgment on the righteous, as contrasted with its eflfect on the wicked {v. 1). To the wicked it shall be as an oven that consumes the stubble (Matthew 6. 30) ; to the righteous it shall be the advent of the gladdening Sun, not of condemnation, but "of righteousness;" not destroying, but "healing" (Jeremiah 23. 6). you that fear my name —The same as those in ch. 3. 16, who confessed God amidst abounding blasphemy (Isaiah 66. 5; Matthew 10. 32). The spiritual blessings brought by Him are summed up in the two, " righteousness" (1 Corinthians 1. 30) and spiritual "healing" (Psalm 103.3; Isaiah 57. 19). Those who walk in the dark now may take comfort in the certainty that they sliall walk hereafter iu eternal light (Isaiah 50.10). in liis wings—implying the winged swiftness with which He shall appear (cf. "suddenly," ch. 3.1) for the relief of His people. The beams of the Sun are his "wings." fasting, similarly rebukes those who then also said, Wherefore have we fasted and thou seest not? &c. They mistook the outward show for real humiliation. 15. And now—Since we are not prosperous who serve Jeliovah, and " the proud" heathen flourish in prosperity, we must pronounce them the favourites of God (ch. 2. 17 ; Psalm 73.
12). set up lit,, built up: metaphor from arcliitecture (Proverbs 24.3; cf. Margin, Genesis 16.2; Margin, 30.3). tempt God—dare God to punish them, by breaking His laws (Psalm 95.9). 16. "Then," when the ungodly utter such blasphemies against God, the godly hold mutual converse, defending God's righteous dealings against those blasphemers (Hebrews 3. 13). The " often" of English
Version is not in the Hebrew. There has been always in the darkest times a remnant that feared God (1 Kings 19.
18; Romans 11. 4). feared the Liord—reverential and loving fear, not slavish terror. When the tire of religion burns low, true believers should draw the nearer togetlier, to keep the holy flame alive. Coals separated soon go out. book ofremembrance . . . forthem—for tlieir advantage, against the day wlie*i those found faitliful among the faithless sliall receive their final reward. Tiie kings of Persia kept a record of those who had rendered services to the king, that they might be suitably rewarded (Estlier 6.1,2; cf. Esther 2. 23; Ezra 4. 15; Psalm 56.8; Isaiah 65.6; Daniel 7. 10 ; Revelation 20. 12). Calvin makes the fearers of God to be those awakened from among the ungodly mass (before described) to true repentance ; the ivriling of the book thus will imply that some were reclaiinable among the blasphemers, and that the godly should be assured that, though no hope appeared, tliere would be a door of penitence opened for them before God. But tliere
Cf. "wings of the morning," Psalm 139.9. The "Sun" gladdening the righteous is suggested by the previous "day" of terror consuming tiie wicked. Cf. as to Christ, 2 Samuel 23. 4 ; Psalm 84. 11 ; Luke 1. 78 ; John
1. 9; 8. 12; Ephesians 5. 14; and in His second coming, 2 Peter 1. 19. The Church is the moon reflecting His light (Revelation 12. 1). The righteous shall by His righteousness "shine as the Sun in the kingdom of the Father" (Matthew 13. 43). ye shall go fortli—from the straits in which you were, as it were, held captive. An earnest of this was given in the escape of the Christians from Pella before the destruction of Jerusalem, grow up-rather, " leap" as frisking calves [Calvin] ; lit., spread, takt a wide range, as calves of tlie stall—which when set free from the stall disport with joy (Acts 8. 8; 13. 52; 20. 24; Romans 14.17;Galatians5.22; PhilemonL4; lPeterl.8). Especially
Is notliing in the context to support this view. 17. jewels —(Isaiah 62.3.) IM., my peculiar treasure (Exodus 19.5; Deuteronomy 7.6; 14.2; 26.18; Psalm 135.4; Titus 2. 14; 1 Peter 2. 9 ; cf. Ecclesiastes 2. 8). Calvim translates more In accordance with Hebrew idiom, "They shall be ray peculiar lrea.s\XT&inthe day inwhich Iwill do it" (i. e., fulfil my promise of gathering my completed Church ; or, " make" tliose things come to pass foretold in v. 5 above [Gboti us]) ; so in cli. 4.3 "do" is used aljsolutely, "in tlie day that I shall do this." Maukeu, not so well, translates, "in tlie day which I shall make," t. e., appoint; as Psalm 118.24. as . . . man spareth . . . son—(Psalm 103. 18.) 18. Then hall ye . . . discern—Then sliall ye see the falseness of your calumny against God's government (v. 15), tliat the "proud" and wicked prosper. Do notjudge before the time tlie godly shall rejoice at their final deliverance at Christ's second coming (Isaiah 61. 10). 3. Solving the difficulty (ch. 3. 15) that the wicked often now prosper. Their prosperity and the adversity of the godly shall soon be reversed. Yea, the righteous shall be the army attending Christ in His final destruction of the ungodly (2 Samuel till my work Is complete. It is lu part to test your dlspo-
22. 43; Psalm 49. 14; 47. 3; Micah 7. 10; Zecharlah 10.6; 1 741
The Mission of the Prophet Elijah MALACHI IV. before the Dreadful Day of the Lord.
Corinthians (5. 2; Revelation 2. 26, 27 ; 19.14,15). ashesafter having been bui-nt with the tire of judgment (v. 1). 4. Remember . . . law—"The law and all the propliets" were to be in force until Jolin (Matthew 11. 13), no prophet Intervening after Malachi; therefore they are told, " Remember the law,'' for in the ab.sence of living propliets they were likely to forget it. The office of Christ's forerunner was to bring them back to the law, which they had too much forgotten, and so " to make ready a people prepared for the Lord'' at His coming (Luke 1. 17). God witliheld prophets for a time, that men might seek after Christ with the greater desire. [Calvin.] The history of human advancement is marked by periods of rest, and again progress. So in Revelation: it is given for a time; then during its suspension men live on the memories of the past. After Malachi there was a silence of 400 years; then a harbinger of light in the wilderness, ushering in the brightest of all the lights that had been manifested, but short-lived; then eighteen centuries during which we have been guided by the light which shone in that last manifestation. The silence has been longer than before, and will be succeeded by a more glorious and awful revelation than ever. John the Baptist was to "restore" tlie defaced image of "the law," so that the original might be recognized when It appeared among men. [Hinds.] Just as "Moses" and "Elias" are here connected with the Lord's coming, so at the transfiguration they converse with Him, implying that the law and prophets which had prepared His way were now fulfilled in Him. statutes
Even after the transfiguration Josns Ofatthew 17. 11) speaks of Elijah's coming "to nstore all things" as still future, though He adds tliat Elijaii (in tlse person of John tlie Baptist) is come already in a sense (cf. Acts 3. 21). However, the future forerunner of Messiah at His second coming may be a prophet or number of prophets clotlied with Elijah's power, who, witli zealous uplio Ulers of " the law" clothed in the spirit of "Moses," may be the forerunning witnesses alluded to here and in Revelation 11. 2-12. The words "before the . . . dreadful day of the Loi'd," show that John cannot be exclusively meant ; for he came before the day of Christ's coming in' grace, not before His coming in terror, of whicli last the destruction of Jerusalem was the earnest {v. 1; Joel 2.31). 6. turn. . . heart of . . . fathers to . . . children, Ac—Explained by some, that John's preacliiiig should restore harmony in families. But Luke 1. 16, 17 substitutes for "the heart of the children to the lathers," "the disobedient to the wisdom of the just," implying that the reconciliation to be el Tected was that between the unbelieving disobedient children and the believing ancestors, Jacob, Levi, "Moses," and " Elijah" (just mentioned) (cf. ch. 1. 2;
2. 4, 6; 3. 3, 4). The threat here is that, if this restoration were not efl'ected, Messiah's coming would prove "a curse" to the "earth," not a blessing. It proved so to guilty Jerusalem and the "earth," i. e., the land of Judea when it rejected Messiah at His first advent, though He brought blessings (Genesis 1"2. 3) to those who accepted Him (John 1. 11-13). Many were delivered from the common destruction of the nation through John's preaching (Romans 9. 29; 11, 5). It will prove so to the disobedient at His second advent, though He comes to be glorified la His saints (2 Thessalonians 1. 6-10). curse Hebrew, Cherem, "a ban ;" the fearful term applied by the Jews to the extermination of the guilty Canaanites. Under this ban Judea has long lain. Similar is the awful curse on all of Gentile churches who love not the Lord Jesus now. . . Judgmeuts ceremonial "statutes:" "judgments" in civil questions at issue. "The law" refers to morale and religion. 5. I send yo»i EUijali—as a means towards your ' remembering the law" {v. 4). the prophet—emphatical not " the Tishbite ;" for It is In his official, not his personal capacity, that his coming is here predicted. In this sense, John the Baptist was an Elijah in spirit (Luke 1. 16, 17), but not the literal Elijah; whence when asked, "Art thou Elias" (John 1. 21) 1 he answered, " I am not. Art thou that prophet? No." This Implies that John, thougli knowing from the angel's announcement to his father that he was referred to by Malachi 4. 5 (Luke 1. 17), whence he wore the costume of Elijah, yet knew by inspiration that he did not exhaustively fulfil all that is included in this prophecy: that there is a further fulfilment (cf. note, ch. 3. 1). As Moses in v. 4 represents the law, so Elijah represents the prophets. The Jews always understood it of the literal Elijah. Their saying is, "Messiah must be anointed by Elijah." As there Is another consummating advent of Messiah Himself, so also of His forerunner Elijah; perhaps in person, as at the transfiguration (Matthew 17. 3 (1 Corinthians 16. 22). For if God spare not the natural branches, the Jews, much less will He spare unbelieving professors of the Gentiles (Romans 11. 20, 21). It is deeply suggestive that tlie last utterance from heaven for 4()0 years before Messiah was the awful word "curse." Messiah's first word on the mount was "Blessed" (Matthew
5.3). The law speaks wrath ; the gospel, blessing. Judea is now under the "curse" because it rejects Messiah; when the spirit of Elijali, or a literal Elljali, shall bring the Jewish'children back to the Hope of their "fathers," blessing shall be theirs, whereas the apostate "earth" shall be "smitten with tlie curse" previous to the coming restoration of all things (Zechariali 12. 13, 14).
May the writer of this Commentary and his readers have grace "to take heed to the sure word of prophecy as unto a light shining in a dark place, until the day dawn!" To the triune Jehovah be all gloiy ascribed for ever! cf. 11). He In his appearance at the transfiguration in that body on which death had never passed is the forerunner of the saints who shall be found alive at the Lord's second coming. Revelation 11. 3 may refer to the same witnesses as at the transfiguration, Moses and Elijah ; Revelation
11. 6 identifies the latter (cf. 1 Kings 17. 1; James 5. 17). 742
END OF VOLUME I.
0 OMMENTAET,
CRITICAL AND EXPLANATORY,
ON THE
Old and New Testaments.
BY THE
REV. ROBERT JAMIESON, D.D., ST. PAUL'S, GLASGOW, SCOTLAND;
REV. A. R. FAUSSET, A.M., ST. CUTHBERT'S, YORK, ENGLAND;
AJTD THE REV. DAVID BROWN, D.D., PROFESSOR OF THEOLOGY, ABERDEEN, SCOTLAND.
"VOL. II. NEW TESTAMElsTT. MATTHEW—EOMANS : REV. DAVID BROW, D.D.
1 CORINTHIANS—REVELATION : REV. A. R. FAUSSET, A.M.
S. S. SGTiJNTON & CO.
HILLSDALE, MICH.: JEROME B. NAMES.
1879.
THE
CRITICAL AND EXPLANATORY COMMENTARY.
THE GOSPEL ACCORDING 10
S. MATTHEW.
INTRODUCTION.
The author of this Gospel was a publican or tax-gatherer, residing at Caperuaum, ou the western shore of the Sea of Galilee. As to his identity with the "Levi" of the second and third Gospels, and other particulars, see on Matthew 9. 9. Hardly anything is known of his apostolic labours. Tliat, after preaching to his countrymen in Palestine, he went to tlie East, is the general testimony of antiquity ; but the precise-scene or scenes of his ministry cannot be determined. Tliat he died a natural death may be concluded from the belief of the best-informed of the Fathers that of tlie apostles only three, James the Greater, Peter, and Paul, suffered martyrdom. That the first Gospel was written by thin apostle is the testimony of all antiquity.
For the dale of this Gospel we have only internal evidence, and that far from decisive. Accordingly, opinion is much divided. That it was the first issued of all the Gospels was universally believed. Hence, although in the order of the Gospels, those by the two apostles were placed first iu tlie oldest MSS. of the old Latin version, while in all the Greek MSS., Willi scarcely an exception, the order is the same as in our Bibles, tlie Gospel according to Matthew is in every case placed first. And as this Gospel is of all the four the one which bears the most evident marks of having been prepared and constructed with a special view to tlie Jews—wlio certainly first required a written Gospel, and would be the first to make use of it—there can be no doubt that it was issued before any of the otliers. Tiiat it was written before the destruction of Jerusalem Is equally certain; for as Hug observes (Introduction to the New Testament, p. 316, Fosdick's translation), when he reports our Lord's prophecy of that awful event, on coming to the warning about " the abomination of desolation" which they should "see standing in the holy place," he interposes (contrary to his invariable practice, which is to relate witliout remark) a call to his readers to read intelligently—" Whoso readeth, let liim understand" (Matthew 21. 15)—a call to attend to the Divine signal for fiight which could be intended only for tliose who lived before the event. But how long before that event this Gospel was written is not so clear. Some internal evidences seem to imply a very early date. Since the Jewish Christians were, for five or six years, exposed to persecutiou from their own countrymen—until the Jews, being persecuted by the Romans, had to look to themselves—it is not likely (it is argued) that they should be left so long witliout some written Gospel to reassure and sustain them, and Matthew's Gospel was eminently fitted for that purpose. But the digests to which Luke refers in his Introduction (see on Luke 1. 1-4) would be suflicient for a time, especially as the living voice of the "eye-witnesses and ministers of the Word" was yet sounding abroad. Other considerations in favour of a very early date—such as the tender way in which the author seems studiously to speak of Herod Antipas, as if still reigning, and his writing of Pilate apparently as if still in power—seem to have no foundation iu fact, and cannot therefore be made the ground of reasoning as to the date of this Gospel. Its Hebraic structure and hue, though they prove, as we tliink, that this Gospel must have been published at a period considerably anterior to the destruction of Jerusalem, are no evidence in favour of so early a date as a. d. 37 or 38—according to some of the Fathers, and, of the moderns, Tillemont, TowjtsoN, Owen, Bikks, Tkegelles. On the other hand, the date suggested by the statement of Irenseus (3. 1), that Matthew put forth his Gospel while Peter and Paul were at Rome preaching and founding the Church—or after a. d
60—thougli probably the majority of critics are in favour of it, would seem rather too late, especially as the second and third Gospels, which were doubtless published, as well as tliis one, before the destruction of Jerusalem, had still to be Issued. Certainly, such statements as the following, "Wherefore that field is called the field of blood unto this day;" "And this saying is commonly reported among the Jews urUU this day" (Matthew 27. 8 and 28. 15), bespeak a date considerably later than the events recorded. We incline, therefore, to a date intermediate between the earlier and the later dates assigned to this Gospel, without pretending to greater precision.
We have adverted to the strikingly Jewish character and colouring of this Gospel. The facts which it selects, the points to wliich it gives prominence, the cast of thought and phraseology, all bespeak the Jewish point of view from which it was written and to which it was directed. This has been noticed from the beginning, and is universally acknowledged. It is of the gi»atest consequence to the right interpretation of it ; but the tendency among some even of the best of the Germans to infer, from this special design of the first Gospel, a certain laxity ou the part of the Evangeli.st in the treatment of his facts, must be guarded against.
But by far the most interesting and important point connected with this Gospel is the language in which it was written. It is believed by a formidable number of critics that this Gospel was originally written in what is loosely called Hebrew, but more correctly Aramaic, ox Syro-Clialdaic, the native tongue of the country at the time of our Lord ; and that the Greek Matthew which we now possess is a translation of that work, either by the Evangelist him-
Kelf or some unknown hand. The evidence on which this opinion is grounded Is wholly external, but it has been deemed conclusive by Gkotius, Michaehs (and his translator), Marsu, Townson, Campbem,, Olshausen, Ckes-
WKLL, Meyeh, Ebbard, Lanqe, DAVIDSON, CuHETON, Treqelles, Webstek and WiLKiNSOU &c. The evidence re-
Introduction. MATTHEW. Introductioh. ferred to cannot be given here, but will be found, with remarks on its unsatisfactory character, In the " Introduction to the Gospels" prefixed to our larger Commentary, pp. 28-31.
But how stand the facts as to our Greeli Gospel ? We have not a tittle of historical evidence that it is a translation, either by Matthew himself or any one else. All antiquity refers to it as the work of Matthew the publican and apostle, just as the other Gospels are ascribed to their respective authors. This Greek Gospel was from the first received by the Church as an mtegral part of the one quadriform Gospel. And while the Fathers often advert to the two Gospels which we have from apostles, and the two which we liave from men not apostles—in order to .show that as tliat of Mark leans so entirely on Peter, and that of Luke on Paul, these are really no less apostolical than the other two—though we attach less weight to this circumstance than tliey did, we cannot but tliink it striking that, in thus speaking, they never drop a hint that the full apostolic authority of the Greek Matthew had ever been questioned on the ground of its not being the original. Further, not a trace can be discovered in this Gospel itself of its being a translation. Michaelis tried to detect, and fancied tliat he had suc(^eeded in detecting, one or two such. Other Germans since, and Davidson and Cureton among ourselves, have made the same attempt. Bat the entire failure of all such attempts is now generally admitted, and candid advocates of a Hebrew original are quite ready to own that nonesuch are to be found, and that but for external testimony no one would have imagined that the Gi'eek was not the original. This they regard as showing how perfectly the translation has been executed ; but those who know best what translating from one language into another is will be the readiest to own that this is tantamount to giving up the question. This Gospel proclaims its own originality in a number of striking points ; such as its manner of quoting from the Old Testament, and its phraseology in some peculiar cases. But the close verbal coincidences of our Greek Matthew with the next two Gospels must not be quite passed over. There are but two possible ways of explaining this. Either the translator, sacrificing verbal fidelity in his version, intentionally conformed certain parts of his autliov's work to the second and third Gospels—in which case it can hardly be called Matthew's Gospel at all—or our Greek Matthew is itself the original.
Moved by these considerations, some advocates of a Hebrew original have adopted the theory of a double original; the external testimony, they think, requiring us to believe in a Hebrew original, while internal evidence is decisive In favour of tlie originality of the Greek. This theory is espoused by Guericks, Olshausen, Thieusc'h, Townson, TREGiiLiES, &c. But, besides that this looks too like an artificial theory, invented to solve a difl[aculty, it is utterly void of historical support. There is not a vestige of testimony to support it in Christian antiquity. This ought to be decisive against it.
It remains, then, that our Greek Matthew is the original of that Gospel, and that no other original ever existed.
It is greatly to tlie credit of Dean Alford, that after maintaining, in the first edition of his "Greek Testament" the theory of a Hebrew original, he thus expresses himself in the second and subsequent editions : " On the whole, then, I find myself constrained to abandon the view maintained in my first edition, and to adopt that of a Greek original."
One argument has been adduced on the other side, on which not a little reliance has been placed; but the determination of the main question does not, in our opinion, depend upon the point which it raises. It has been very confidently aflirmed that the Greek language was not sufflciently understood by the Jews of Palestine when Matthew publislied his Gospel to make it at all probable that he would write a Gospel, for their benefit in the first instance, in that language. Now, as this merely alleges the improbability of a Greek original, it is enough to place against it the evidence already adduced, which is positive, in favour of the sole originality of our Greek Matthew, It is indeed a question how far the Greek language was understood in Palestine at the time referred to. But we advise the reader not to be drawn into that question as essential to the settlement of the other one. It is an element in it, no doubt, but not an essential element. There are extremes on both sides of it. The old idea, Uiat our Lord hardly f-ver spoke anything but Syro-Chaldaio, is now pretty nearly exploded. Many, however, will not go tho length, ou the other side, of Hug (in his Introduction, pp. 326, &c.) and Roberts (" Discussions," &c., pp. 25, &c.). For ourselves, though we believe that our Lord, in all the more public scenes of His ministry, spoke in Greek, all we think it necessary liere to say is, tliat there is no ground to believe that Greek was so little understood in Palestine as to make it improbable that Matthew would write his Gospel exclusively in that language—so improbable as to outweigh the evidence that he did so. And when we think of the number of digest's or short narratives of the principal facts of our Lord's history which we know from Luke(l. 1-1) were floating about for some time before he wrote his Gospel, of which he speaks by no means disrespectfully, and nearly all of which would be in the mother tongue, we can have no doubt that the Jewish Christians and the Jews of Palestine generally would have from the first reliable written matter sufficient to supply every necessary requirement until the publican-apostle should leisui-ely draw up tho first of the four Gospels in a language to them not a strange tongue, while to the rest of the world it was the language in which the entire quadriform Gospel was to be for all time enslirined. The following among otliers hold to tliis view of tlie sole originality of tlie Greek Matthew: Erasmus, Cai.vin, Beza, Liqiitfoot, Wetstbin, Lardner, Hug, Fritzsche, Ckedner, De WErrE, Stuart, Da Costa, Fairbairn, Roberts.
On two other questions regarding this Gospel it would have been desirable to say something, had not our available upaoe been already exhausted: The characteristici, both in language and matter, by which it is distinguished from the other three, and its relation to the second and third Gospels. On the latter of these topics—whether one or more of the Evangelists made use of the materials of the other Gospels, and, if so, whlcli of tho Evangelists drew frcm which —the opinions are Just as numerous as the possibilities of the case, every conceivable way of it having one or more who plead for it. Tlie most popular opinion until witliiu apretty recent period—and in this country, perliaps, the most popular still—Is that the second Evangelist availed himself more or less of the materliys of the first Gospel, and the third of the materials of both the first and second Gospels. Here wo can but state our own belief, tliat each of the first three Evangelists wrote independently of botli the others; while the fourtli, familiar with the first tliree, wrote tosuppletnenttliem, and, even where he travelsalong the same line, wrote quite Independently of them. This judgment we expr(;ss, with all deference for those who think otlierwl.se, as the result of a pretty close study of each of the Gospels in immediate juxtaposition and comparison with the others. On the former of tlie two topics noticed, the linguistic peculiarities of each of the Gospels have been handled most closely and ably by Credner (" Einleituna"), of whose results a good summary will be found In Davidson's " Introduction." The other peculiarities of the Qo-jpelt* have been most felicitou»ly and beautifully brought out by Da Costa In his " Four Witnesses," to which we mu»» alinply refer the reader, though it contains a few things in which we cannot concur.
TTie Oenealngy nf ChristMATTHEW I. from Abraham to Joseph. ash, and Amaziah (I CHironicles 3. 11, 12). Some omissions behooved to be made, to compress the whole into three fourteens (v. 17). The reason why these, ratlier than other names, are omitted, must be sought in religious considerations—either in the connection of those kings with the house of Ahab (as Lightfoot, Ebrard, and Alford view
CHAPTER I.
Vi r. 1-17. Geneat-ogy of Chuist. (=Luke 3. 23-38.) 1. Tke book of tlic geiier.-il.ioii—an expiessiou purely Jewish ; nifanintt, "Table of the genealogy.' In Genesis 5. 1 the same expression owurs in inis sense. We have here, then, the title, not of this whole Gospel of Matthew, but only of tlie lirsl seventeen verses, of Jesxis Clivist—For the meaning of these glorious words, see on v. 16, 21. "Jesus," the name given to our Lord at His circumcision (Luke 2. 21), was that by whioli He was fiuniliarly known while on eartli. The word " Clirist"—though applied to Uim as a proper name by the angel who announced His birth to the shepherds (Luke 2. 11), and once or twice used In tliis sense by our Lord Himself (ch. 23. S, 10; Mark 9. 41) —only began to be so used by others about the very close it); in their slender right to be regarded as true links in the theocratic chain (as Lanqe takes it); or in some similar disqualification. 11. And Josias begn Jechonias and his brethren—Jeconiah was Josiah's grandson, being the son of Jehoiakim, Josiah's second son (1 Chronicles 3. 15); but Jehoiakim might well be sunk In such a catalogue, being a mere puppet in the hands of the king of Egypt (2 Chronicles 36. 4). The "brethren" of Jechonias here evidently mean his uncles—the chief of whom, Mattaniah or Zedekiah, who came to the throne of His eartlily career (ch. 20. 08; 27.17). The full form, "Jesus Clirist," though once used by Himself In His Intercessory Prayer (John 17. 3), was never used by others (2 Kings 24. 17), is, In 2 Chronicles 36. 10, called "his brother," as well as here, about the time they were carried away to Babylon lit., 'of their migration,' for the Jews avoided the word 'captivity' as too bitter a recollection, and our Evangelist studiously respects the national feeling. 13. A»d after they were brouglit to ('after the migration of) Babylon, Jechonias begat Salathlel—So 1 Chronicles 3. 17. Nor does this contradict Jeremiah 22. 30, " Thus salth the Lord, Write ye this man (Coniah, or Jeconiah) childless;" for what follows explains in what sense this was meant—"for no man of his seed shall prosper, sitting upon the throne of David." He was to have seed, but no reignin;/ child, and Salatliiel (or Shealtiel) begat Zorobabel—So Ezra 3. 2; Nehemiali till after His ascension and tlie formation of churches in His name. Its use, tlieu. In the opening words of this Gospel (aud in v. 17, IS) is in the style of the late period when our Evangelist wrote, rather tliau of the events he was going to record, the son of David, tlie son of Abraham—As Abraham was the first from whose family it was predicted tliat Messiah should spring (Genesis 22. 18), so David was the last. To a Jewish reader, accordingly, tliose behooved to be the two great starting-points of any true genealogy of tlie promised Messiali; and thus this opening vers, as it stamps tlie first Gospel as one peculiarly Jev/ish, would at once tend to conciliate the writer's people. From the nearest of tliose two fathers came that familiar name of tlie promised Messiah, "tlie son of Pavid" (Lulte 20. 41], wliicli was applied to Jesus, either lu devout acknowledgment of His rightful claim to it (ch.
12. 1 ; Ilaggai 1. 1. But it would appear from 1 Chronicles
8. 19 that Zerubbabel was Salathiel's grandson, being the son of Pedaiah, whose name, for some reason unknown, is omitted. 13-15. And Zorobabel begat Abiud, die. None of these names are found in the Old Testament; but they were doubtless taken from the public or family registers, which the Jews carefully kept, and their accuracy was never challenged. 16. And Jacob begat .Toseph, the husband of Mary, ofwhom was born Jesus—From this it is clear that the genealogy here given is not that of Mary, but of Josepii ; nor has this ever been questioned. And yet it is here studiously proclaimed that Joseph was not tlie natural, but only the legal father of our Lord. His birth of a virgin was known only to a few; but the acknowledged descent of his legal father from David secured that the descent of Jesus Himself from David should never be questioned. Seeonv. 20. who is called Christ—signifying 'anointed.' It is applied in the Old Testament to the fciwi
9. 27 ; 20. 31), or in tlie way of insinuating inquiry wliether such wore the case (see on John 4. 29 ; ch. 12. 23). 3. AbraIiam be;;at Isaac; and Isaac begat iTacob ; and Jacoli begat JmCas and liis brethren—Only the fourth son of Jacob is here named, as it was from his loins that Messiah was to spring (Genesis 19. 10). 3. And Judas begat Phares and Zara of Thamar ; and Phares begat Ksroui ; and Krom begat Aram ; 4. And Aram begat Amlnadab; and Aminadab begat Naasson ; and Nansson begat Salmon; 5. And Salmon begat Boox of Rachab ; and Booz begnt Obed of Rntli ; and Obed begat Jesse ; 6. And Jesc begat David the king ; and David (he king begat Solomon of her of Vrias—Four women are here Introduced; two of them Gentiles by birth Hachab and Ruth ; and three of them witli a blot at their names in the (1 Samuel 24.6,10); to the priests (Leviticus 4.5, 16, &c.); and to the prophets (1 Kings 19. 16)—these all being anointed with oil, the symbol of the needful spiritual gifts to consecrate them to their respective offices; and it was applied, in its most sublime and comprehensive sense, to the promised Deliverer, inasmuch as He was to be consecrated to an office embracing all three by the Immeasurable anointing of the Holy Ghost(Isaiali 61. 1 ; cf. John 3. 34). 17. So all the generations from Abraham to David are fourteen generations ; and from David until the carrying away (or migration) Into Babylon are fourteen generations; and from the carrying away into (' the migration of) Babylon unto Christ are fourteen generations—that is, the whole may be conveniently divided Into three fourteens, each embracing one marked era, and each ending with a notable event, in the Israelitisli annals. Such artificial aids to memory were familiar to the Jews, and much larger gaps than those here are found in some of the Old Testament genealogies. In Ezra 7. 1-5 no fewer than six generations of the priesthood are omitted, as will appear by comparing it with 1 Chronicles 6. ^15. It will be observed that the last of the three divisions of fourteen appears to contain only thirteen distinct names, including Jesus as the last. Lanqe thinks that this was meant as a tacit hint that Mary was to be supplied, as the thirteenth link of the last cliain, as it Is impossible to conceive that the Evangelist could have made any mistake in the matter. But there Is a simpler way of accounting for It. As the Evangelist himself (d. 17, reckons David twice—as the last of the first fourteen auu
01(1 TestanK'iit TImmar, Rachab and Bath-shebu. This feature in the present genealogy—herein difffering from that given by Luke—comes well from him who styles himself in his list of the Twelve, what none of the other lists do, "Matthew the publican;" as if thereby to hold forth, at the very outset, the unsearchable riches of that grace which could not only fetch in "them that are afar ofT," but reach down even to "publicans and harlots," and raise them to "sit with the princes of his people." David is here twice emphatically styled "David the king," as not only the first of that royal line from which Messiah was to descend, but the one king o? all that line from which the throne th.'it Messiah was to occupy took its name—" the throne of David." The ai-.gel Gabriel, in announcing Him to His virgin-mother, calls it "the throne of David His father," sinking all the intermediate kings of that line, as having no importance save as links to connect the first and the last king of Israel as father and son. It will be observed that Rjichab is here represented as the great-grandmother of David (see Ruth 4.20-
22; and 1 Chronicles 2. 11-15)—a thing not beyond possibility Indeed, t)Ut extremely lmprobal)Ie, there being about four centuries between them. There can hardly be a doubt that one or two Intermediate links are omitted. 7. And Solomon begat Roboam ; and Roboam begat Abla ; and A bia begat Asa ; 8. A nd Asa begat Josaphat and Josaphat begat Joram ; and Joram begat Ozias (or Uzziah)—Three kings are here omitted—.^/laztaTi, Jb-
The Binh of the Ilessiah. MATTHEW II. Tlie Visit of the Wise Mm. the first of the second—so, if we reckon the second fourteeu to end with Josiali, wlio was coeval with tlie " carrying away into captivity" (u. 11). and the third to begin with Jeconiah, it will be found that tlie last division, as well as the other two, embraces fourteen names, Including that of our Lord. gin destined to this unparalleled distinction, shall »>«> with child, and sliall bring forth a son, and they shall call his name Emmanuel, wliich, being interpreted, is, God Willi us—ISot tiiat He was to have this lor a proper name (like "Jesus"), but that He should come to be known in this character, as God manifested in the flesh, and the living bond of holy and most intimate fellowsliip between God and men from henceforth and for ever. ^4. Then Joseph, l>eing raised from sleep (and all Ills difficulties now removed j, did as the angel of the Lord had bidden him, and took unto him his wife—With what deep and revel eutial joy would tliis now be done on his part; and what balm would this minister to his betrothed one, who had till now lain under suspicions of all others the most trying to a chaste and holy woman—suspicions, too, arising from what, though to her .tn honour unparalleled, was to all around her wholly unknown!
18-2.5. Birth of Chkist. 18. Now tlie birth of Jegua CUrUt -vvag on tliis wise, or 'thus': Wlieii as Ills motlier Mary was espoused — rather, 'betrothed' — to Josepli, before tliey came togetlier, she was found (or discovered to be) witU cUlld of the Holy Ghost—It was, of course, the fact only that was discovered; the explanation of the fact here given is the Evangelist's own. That the Holy Ghost is a living conscious Person is plainly implied here, and is elsewhere clearly taught (Acts 5. 3, 4, &c.) : and that. In the unity of the Godhead, He is distinct both from the Father and the Son, is taught with equal distinctness (Matthew 28. 19; 2 Corintliians 13. 14). On the Miraculous Conception of our JLiOrd, see on Luke 1. 35. 19. Then Joseph lier husband—of. v. 20, " Mary, thy wife." Betrothal was, In Jewish law, valid marriage. In giving Mary up, therefore, Joseph had to take legal steps to !45. And knew her not till she had brought forth her first-born son: and he called his name JESUS — The word " till" does not necessarily imply that they lived on a difterent footing afterwards (as will be evident from the use of the same word in 1 Samuel 15.35; 2 Samuel 6.23; Matthew 12.20); nor does the word "first-born" decide the much-disputed question, whether Mary had any children to Joseph after the birth of Christ; for, as Ligutfoot says, 'The law, in speaking of the first-born, regarded not whether any were born a//e»- or no, but only that none were born before.' (See ou ch. 13.55, 56.) effect the separation, being a just man, and not willlug to make her a public example—or 'to expose her' (see Deuteronomy 22. 23, 24)— was minded to put her away pri-vily—(' privately') by giving her the required writing of divorcement (Deuteronomy 24. l)jn presence only of two or three witnesses, and withont cause assigned, instead of having her before a magistrate. That some communication had passed between him and his betrothed, directly or indirectly, on the subject, after she returned from her three months' visit to Elizabeth, can hardly be doubted. Nor does the purpose to divorce her necessarily imply disbelief, on Joseph's part, of the explanation given him. Even supposing him to have yielded to it some reverential assent—and the Evangelist seems to convey as much, by ascribing the proposal to screen her to the justice of his character—he might think
CHAPTER II.
Ver. 1-12. Visit of the Magi to Jekusalem and Bethlehem. Tlie Wise Men reach Jerusalem— The Sanhedriin, on Herod's demand, j>ronounce Jielhtchem to be Messiah's predicted Birth-place {v. 1-0). 1. Now when Jesna was born lu Bethlehem of Judea—so called to distinguish it from another Bethlehem in the tribe of Zebulun, near the Sea of Galilee (Joshua 19. 15) ; called also Jieth-tehem-judah, as being in that tribe (Judges 17.7); and Ephrath (Genesis 35. IB); and combining both, Belh-lehem Ephratah [iiV.ci\h o. 2). It layabout six miles south-west of Jerusalem. But how came Joseph and Mary to remove thither from Nazareth, the place of their residence? Not of their own accord, and certainly not with the view of fulfilling the prophecy regarding Messiah's birth-place; uay, they stayed at Nazareth till it was almost too late it altogether unsuitable and incongruous in such circumstances to follow out the marriage. 30. But while he thought on these things—Who would not feel for him after receiving such intelligence, and before receiving any light from above? As he brooded over the matter alone, in the stillness of the night, his domestic prospects darkened and his happiness blasted for life, his mind slowly making itself up to the painful step, yet planning how to do it in the way least offensive—at the last extremity the Lord Himself interposes, behold, the angel of the I>>rd appeared to him in a dream, saying, Joseph, son of DaA'ld—This style of address was doubtfor Mary to travel with safety; nor would they have stirred from it at all, had not an order which left them no choice forced them to the appointed place. A high hand was in all these movements. (See on Luke '2. 1-6.) In the d.iys of Herod the king—styled the Great; son of Antipater, an Edomite, made king by the Homans. Thus was " the sceptre departing from Judah " (Genesis 49. ID), a sign that Messiah was now at hand. As Herod is known to have died in the year of Rome 750, in the fourth year before the commencement of our Christian era, the birth of Christ must be dated four years before the date usually assigned to it, even if He was born within the year of Herod's death, as it is next to certain that He was. there came wise men— ' Mngi ' or 'Magians;' probably of the learned class who cultivated astrology and kindred sciences. Balaam's prophecy (Numbers 24. 17), and perhaps Daniel's (ch. 9. 24, «Sc.), might have come down to them by tradition ; but nothing definite is known of them, from the east—but whether from Arabia, Persia, or Mesopotamia is uncertain, to .Jerusalem—as the Jesvish meless advisedly chosen to remind him of what all the families of David's line so early coveted, and thus it would prepare him for the marvellous announcement whicli was to follow, fear not to take unto thee Mary thy wife q. d., 'Though a dark cloud now overhangs this relationship, it is unsullied still.' for that wlkicli
Is conceived in her Is of tlie Holy Ghost. And slke shall bring fortli a son—Observe, it is not said, 'she Khali bear thee a son,' as was said to Zacharias of his wife Elizabeth' (Luke 1. 13). and thou (as his legal father) slialt call his name JESUS—from the Hebrew meaning 'Jehovah the Saviour;' in Gcetfc Jestjs—to the awakened and anxious sinner sweetest and most fragrant of all names, expressing so melodiously and briefly His whole saving office and work! for he shall save—Tlie "He" Is here emphatic—'He it is that shall save ;' He personally, and by personal acts (as Wkb.ster and Wilkinson express tropolis. 3. Saying, Where Is he that Is born IClng of the Jews T—From this it would seem they were not themit), his people—the lost sheep of the house of Israel, in the first instance; for tliey were the only people He then had. But, on the brealilng down of the middle wall of selves Jews. (Cf. the language of the Koman governor, John 18. 33, and of the Koman soldiers, ch. 27. '29, with the very different language of the Jews themselves, ch. '27. 42, partition, the .saved people embraced the "redeemed unto God by His blood out of every kindred and people and tongue and nation." from their sins— In the most comprehensive s(!iise of salvation from sin (Uevelatiou 1.
&c.) The Roman historians, Suetonius and Tacitus, bear witness to an expectation, prevalent in the East, that out of Judea should arise a sovereign of the world, for we have seen his star in the east—Much has been written on the subject of this star; hut from all that la
6; Ephesians 5. 2>-'i7). '-J'-J. Now all this was done, that it mlgiit be fulfilled wliich was spoken of «l>e Lord l>y the prophet (Isaiah 7. 1 1), saying, :i:5. Beliold, a virgin hereisaid it is pwrhaps safest to regard itas simply a Uimluous meteor, which appeared under special laws and for ' meaning that particular vir- ' the virgiu
—it should be
Herod Troubled lecause of Christ's Birth. MATTHEW II. Tlie Wise Men Present their GifU. a special purpose, and are come to worship him—'to do lliiii homage," as the word signifles; the nature of that homage <iepending on the circumstances of the case. That not civil but religious homage is meant here is plain from the whole strain of the narrative, and particularly u. 11. Doultless these simple strangers expected all Jerusalem divinely warned, return home by another way {v. 7-12). 7. Then Herod, when he liad privily called t(\e wise men—Herod has so far succeeded in his murderous design: he has tracked the spot were lies his victim, an unconscious babe. But lie has another point to fix—the date of His birth—without which he might still miss his mark. Tlie one he had got from the Sanhedrim; the other he will have from the sages; but secretly, lest his object should be suspected and defeated. So he inquired of them diligently — rather 'precisely ' — what time the star appeared—presuming that this would be the best clue to the age of the child. The unsuspecting strangers to be full of its new-born King, and the lime, place, and tircumslances of His birth to be familiar to every one.
Little would they think tliat the first announcement of His birth would come from themselves, and still less could they anticipate the startling, instead of transporting, effect which it would produce—else they would probably have sought their information regarding His birth-place iu some other quarter. But God overruled it to draw forth a noble testimony to the predicted birth-place of Messiah from the highest ecclesiastical authority in the nation. 3. When Herod the king Iiad Iieard these things he was troubled—viewing this as a danger to his own throne: perhaps his guilty conscience also suggested other grounds of fear, and all Jerusalem with him from a dread of revolutionary commotions, and perhaps also of Herod's rage. *. And when lie had gatliered all the chief priests and scribes of the people together The class of the "chief priest.^" included the high priest tell him all. And now he tliinks he is succeeding to a wish, and shall speedily clutch his victim ; for at so early an age as they indicate, He would not likely have been removed from the place of His birth. Yet he is wary. He sends them as messengers from himself, and bids them come to him, tliat he maj' follow their pious example. 8. And lie sent tliem to Betlilelieiu, and said, Go and search diligently—'search out carefully'—for the young cliild ; and when ye have found liim, bring me word again, tliat I may come .and woi'sliip Iilni also—The cunning and bloody hypocrite! Yet this royal mandate would meantime serve as a safe-conduct to the strangers. 9. Wiien they had heard the king, tliey departed— But where were ye, O Jewish ecclesiastics, ye chief priests and scribes of the people? Ye could for the time being, together with all who had previously filled this office; for though the then head of the Aaronic family was the only rightful high priest, the Romans removed them at pleasure, to make way for creatures of their own. In this class probably were included also the heads of the four-and-twenty courses of the priests. The " scribes " were at first merely transcribers of the law and Bynagogue-readers ; afterwards interpreters of the law, both civil and religious, and so both lawyers and divines. The first of these classes, a proportion of the second, and "the elders"—that is, as Lightfoot thinks, ' those elders of the laity that were not of the Levitical tribe'—constituted the supreme council of the nation, called the <S'anhcdrim, the members of which, at their full complement, tell Herod where Christ should be born, and could hear of these strangers from the far East that the Desire of all nations had actually come; but I do not see you trooping to Bethlehem—I find these devout strangers journeying thither all alone. Yet God ordered this too, lest tlie news should be blabbed, and reach the tyrant's ears, ere the Babe could be placed beyond his reach. Thus are the very errors and crinies and cold indifferences of men all overruled, and, lo, the star, which they saw iu the east—implying apparently that it had disappeared in tlie interval—went before them, and stood over wliere tlie young child was—Surely this could hardly be but by a luminous meteor, and not very high. 10. When they saw the star, they rejoiced with exceeding great joy The language is very strong, expressing exuberant transport. H. And Avheii they were come into tlie Iiouse not the stable; for as soon as Bethlehem was emptied of v.'ere seventy-two. That this was the council which Herod now convened is most probable, from the solemnily of the occasion ; for though theeldersre not mentioned, we find a similar omission where all three were certainly meant (cf. ch. 26. 59; 1). As Meyer says, it was all the theologians of the nation whom Herod convened, because it was a theological response that he wanted, he dcmaMd«-<l of thein—as the authorized inits strangers, they would have no difficulty in finding a dwelling-house, they saw—The received text has "found;" but here our translators rightly depart from it, terpreters of Scripture—-tvliei-e Chris*—'the Messiah' sliould be born—according to prophecy. 5. And they for it has no authority, the young child with Mary his mother—The blessed Babe is naturally mentioned first, then the mother; but Joseph, though doubtless present, itaid unto him, In Betlilchem of Jnden—a prompt and involuntary testimony from the highest tribunal; which yet at length condemned Him to die. for thus it is written I>y tlie prophet (Micah 5. 2). 6. And tiiou, Bethlehem, [in] tlie land of Jndah—the ''in " being familiarly is not noticed, as being but the head of the house, and fell dovn and worsliipped him—Clearly this was no civil homage to a petty Jewish king, whom these starguided strangers came so far, and inquired so eagerly, and rejoiced with sucli exceeding joy to pay, but a lofty spiritual homage. The next clause confirms this, and when they had opened their treasures they presented—rather, ' offered'—unto him gifts—This expression, used frequently in the Old Testament of the oblations presented lo God, is in the New Testament employed seven times, and always in a religious sense of offerings to left out, as we say, 'Lomlon, Middlesex '—art not the Irnst among the princes of Juda for out of thee shall come a Governor, &c. This quotation, though dilfering verbally, agrees substantially witli (he Hebrew and LXX. For says the prophet, " Tliou?{h thou be little, yet out of thee shall come the Ruler"—Miis honour more than compensating for its natural insignificance ; whilst our Evangelist, by a lively turn, makes him say, "Thou art not the least: for out of thee shall come a Governor "—this distinction lifting it from the lowest to the highest rank. The " thousands of Juda," in the prophet, mean the subordinate divisions of the tribe: our Evangelist, instead of lliese, merely names the "princes" or heads of these God. Beyond doubt, therefore, we are to understand the presentation of tliesc gifts by the Magi as a religious offering, gold, fi-i»nklueense, and myrrh—Visits were seldom paid to sovt-reijiis witliout a present (1 Kings 10. 2, &c.); cf. Psalm 72. ID, 11, lo; Isaiah GO. 8,0). "Frankincense" was an aromatic used in sacrifical otterings; " myrrh" was used in perfuming ointments. These, with the gold which they presented, seem to show that the timilies, including the districts which they sccupied. that shall rule—or 'feed,' as In tlie margin—my people Israel—In the Old Testament, kings arc, by a beautiful figure, styl'^d "shepherds" (E/.ekiel 31., &c.) The classical wri ters use the same figure. The pastoral rule of Jehovah and Messiah over His people Is a representation pervading all Scripture, and rioh in Import. (See Fsalm 23; Lsaiah 4i;. H; E/.ekicl 37. 24; John 10. 11; Revelation 7. 17.) That tills prophecy of Micah referred to the Messiah, whs ndmitted by the ancient Rabbins. The Wise Men, detpaM-hed to liellilehein by Jlcrod to sec tlie Babe, and bring him word, nuike a Kuligious Offering to the In/ant King, biU, oll'erers were persons in aflluent circumstances. That (lie gold was presented to the infant King in token of His royalty; the frankincense in token of His divinity, and the myrrh, of His sufferings; or that they were designed to express His Divine and human natures; or that the prophetical, priestly, and kingly olhces of Christ are to be seen in these gifts ; or that tliey wore the oflerings of tliree Individuals respectively, each of them kings, tlie very names of whom tradition has handed down—all these The Flight into Egypt. MATTHEW II. ZVie Massacre of the Innocents, already far beyond his rech on their way home, when he saw that he was mocked— are, at the best, precarious suppositions. But that the feelings of tliese devout givers are to be seen in the richness of their gifts, and that the gold, at least, would be highly serviceable to Wie parents of the blessed Babe in their unexpected journey to Egypt and stay there—tlius much at least admits of no dispute. V.l, And being warned of God in a dream tliat tliey slioiild not return to Herod, tliey departed—or ' M"as trilled with'—of th« wise men—No, Herod, thou art not mocked of the wise men, but of a Higher than they. He that sitteth in the heavens doth laugh at thee; the Lord hath thee in derision. He disappointetli the devices of the crafty, so that their hands cannot perform their enterprise. He taketli the wise in their own craftiness, and the counsel of the ' witlidrew'—to tlielr own country anot Uer way—What a surprise would this vision be to the sages, just as they were preparing to carry the glad news of what they had seen to the x>ious king froward is carried headlong (Psalm 2. 4 ; Job 5. 12, 13). That blessed Babe shall die indeed, but not by thy hand. As He afterwards told that son of thine—as cunning and as unscrupulous as thyself—when the Pharisees warned Him to depart, for IJcrod would seek to kill Him—"Go ye, and tell that fox. Behold, I cast out devils, and I do cures
But the Lord knew the bloody old tyrant better than to let him see their face again.
13-25. The Flight into Egypt—The Massacre at Bethlehem—The Bbturn of Joseph and Mary with THE Babe, after Herod's Death, and their Settlement at Nazareth. (==Luke 2. 39.) The Flight into Egypt, to-da^' and to-morrow, and the third day I shall be perfected. Nevertheless I must walk to-day, and to-morrow, and the day following : for it cannot be that a prophet perish out of Jerusalem" (Luke 13. 32, 3;3). Bitter saiire • was exceeding wroth—To be made a fool of is what none
13-15.) 13. And wlicn tliey were departed, behold, tUe angel of tlie Lord appearctli to Joseph in a dream, saying. Arise, and take tlic young child and his mother—Observe this form of expression, repeated in the next verse—another indirect hint that Joseph was no more than the Child's guardian. Indeed, personally considered, Joseph has no spiritual significance, and very like, and proud kings cannot stand. Herod burns with rage, and is like a wild bull in a net. So he sent forth a band of hired murderers, and slew all the [male] children that were in Betlilehem, and in all the coasts, oi 'environs,' thereof, from two years old and under, according to the time which he Itad diligently little place at all, in the Gospel history, and flee into Egypt—which, being near, as Alford says, and a Roman province independent of Herod, and much inhabited by Jews, was an easy and convenient refuge. Ah ! blessed Saviour, on what a chequered career hast Thou entered here below ! At Thy birth there was no room f<5r Thee in the Inn ; and now all Judea is too hot for Thee. How soon has the sword begun to pierce through tlie Virgin's soul (Luke 2. 35) ! How early does she taste the reception which this mysterious Child of hers is to meet with in the world! And whither is He sent? To "the house of bondage?" Well, it once was that. But Egypt was a house of refuge before it was a house of bondage, and now 'carefully'—inquired of the wise men—In this ferocious step Herod was like himself—as crafty as cruel. He takes a large sweep, not to miss Ills mark. He thinks this will surely embrace his victim. And so it had, if He had been there. But He is gone. Heaven and earth shall sooner pass away than thou slialt have that Babe into thy hands. Tlierefore, Herod, thou must be content to want Him: to All up the cup of thy bitter mortilications, already full enough—until thou die not less of a broken heart than of a loathsome and excruciating disease. Why, ask skeptics and skeptical critics, is not this massacre, if it really occurred, recorded by Josephus, who is minute enough in detailing the cruelties of Herod? To this the answer is not diillcult. If we consider how small a town Bethlehem was, it is not likely there would be many male children in it from two years old and under; and when we think of the number of fouler atrocities which Josephus has recorded of him, it is unreasonable to make anytliing of his silence on this. 17. Then was fulfilled that wliicli was spoken by Jeremy the prophet, saying—(Jeremiah 31. 15, from which the quotation dil Ters but verbally)—18. In Rama was there n voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not—These words, as they stand in Jeremiah, undoubtedly relate to the Babylonish captivity. Rachel, the mother of Joseph and Benjamin, was buried in the neighbourhood of Bethlehem (Genesis 35. 19), where her sepulchre is still shown. She is tiguiatively represented as rising from the tomb and uttering a double lament for the loss of her childreu it has but returned to its tirst use. and he thou there until I bring tliee word ; for Herod will seek the young child to destroy him—Herod's muiderons purpose was formed ore tlie Magi set out for Bethlehem. U, When h« arose, he took the young child and his mother by night—doubtless the same night—and departed ii>to Egypt; 15. And was there until tlie death of Herod—wliich took place ucft very long after this of a horrible disease ; tlie details of which will be found in Josephus (Antiquities, 17. 6. 1, 5, 7, 8). that It might be fulfilled which was spolsen of the Lord by tlie prophet, saying (Hosua 11. 1), Out of Egypt have I called my son—Our Evangelist here quotes directly from the Hebrew, warily departing from the LXX., which renders the words, " From "Egypt have I recalled his children," meaning Israel's children. The prophet is reminding his people how dear Israel was to God in the days of his youth; how Moses was bidden to say to Pharaoh, "Thus saith the Lord, Israel is myao?i, iny first-born ; and I say unto thee. Let iny son go, tliat he may serve me ; and -first, by a bitter captivity, and now by a bloody death. And a foul deed it was. O ye mothers of Bethlehem ! metliinks I hear you asking why your innocent babes should be the ram caught in the thicket, whilst Isaac escapes. I cannot tell you; but one thing I know, that ye shall, some of you, live to see a day when that Babe of Bethlehem shall be Himself the Ram, caught In another sort of thicket, in order that your babes may escape a worse doom than tliey now endure. And if these babes of yours be now in glory, through the dear might of that blessed Babe, will thej not deem it their honour that the tyrant's rage was exhausted upon themselves instead of their Infant Lord? 19. But when Herod was dead Miserable Herod ! Thou thoughtest thyself safe from a dreaded Rival; but it wiui He only that was safe from thee; and thou hast not long enjoyed even this fancied security. Seeoni'. 15. behold, an angel of the Lord—Our translators, soniewliat capriciously, render the same expression "the angel of the Lord," cli. 1. 20; 2. 13; and "an angel of the Lord," as here. As the same angel appears to have been employed on all tlnso high occasions—and most likely hetowiiom in Luke is given the name of " Uaif thou refuse to let him go, behold, I will slay thy son, even thy first-born" (Exodus 4. 22, '23) ; how, when Pharaoh refused, God having slain all liis first-born, " called his own son out of Egypt," by a stroke of higli-lianded power and love. Viewing the words in this light, even if our Evangelist had not applied them to the recall from Egypt of God's own beloved. Only-begotten Son, tlie application would liivve been irresistil)ly made by all who have learnt to pierce beneath the surface to the deeper relations which Christ bears to His people, and both to God; and who are accustomed to trace tlie analogy of God's treatment of each respectively. 16. Then Herod, &c.—As Deborah sang of tlie mother of Sisera, "She looked out at a window, and cried through the lattice. Why is his chariot so long In coming? wliy tarry the wiieels of his chariots? Have they not sped?" so Herod wonders that his messen-
with pious zeal, are not hastening with the news ihat all Is ready to receive him as a worshipper. What L-iin be Iceeplng them? Have they missed their way? Has any disaster befallen them ? At length his patience tM exhausted He makes his inquiries, and finds they are 8
Chrht Browjld uijuin to Galilee. MATTHEW III. Preaching of John the Bapiiat pel with the other's before him—thougli many think this a precarious inference, that it might lieftilfilled wliiili was spoken by the propliets, lie shall be called a Nazarene—better, perhaps, 'Nazarene.' Tlie best explanation of the origin of this name appears to be that which traces it to the word netzer in Isaiah 11. 1—the small twig, hrlel,"' ch. J. 19, 26—perhaps it should In every Instance except the first, he rendered " Ifie angt l." appearetU In a dream to JosepU Im Egypt, 20. Saying, Arise, and take the young cl>il<l and his mother, and go Into the land of Israel—not to the land of Judea, for he was afterward expressly warned not to settle there, nor to Galilee, for he sprout, or sucker, which the prophet there says, "sh Ull come forth from the stem (or rather ' stump') of Jesse, the branch which should fructify from his roots." The only went thither when he found it unsafe to settle in Judea, but to "the land of Israel," in its most general sense; meaning t!ie Holy Lnnd at large—the particular province being not as yet indicated. SoJosepli and the little town of Nazareth—mentioned neither in the Old Testament nor in Josephus—was probably so called from Virgin had, like Abraham, to "go out, not knowing whither they went," till they should receive further di-
Its Insignificance—a weak twig in contrast to a statelj' tree ; and a special contempt seemed to rest upon it—" Can any good thing come out of Nazareth?" (Jolm 1. 46)—over and above the general contempt in which all Galilee was held, from the number of Gentiles that settled in the upper territories of it, and, in the estimation of the Jews, debased it. Thus, in the providential arrangement by which our Lord was brought up at the Insignificant and opprobrious town called Nazareth, there was Involved, rection, for tUcy are dead which sought the young child's life—a common expression in most languages where only one is meant, who here is Herod. But the words are taken from the strikingly analogous case-In Exodus i. 19, which probably suggested the plural here; and where the command is given to Moses to return to Egypt for the same reason that the greater than Moses was now ordered to be brought back from it—the death of first, a local humiliation; next, an allusion to Isaiah's prediction of His lowly, twig-like upspringing from the branchless, dried-up stump of Jesse ; and yet further, a standing memorial of that humiliation which " tlie prophets," In a number of the most striking predictions, had attached to the Messiah. liim who sought his life. Herod died in the seventieth year of his age, and thirty-sevenlli of his reign. 31. And he arose, and tools ll»e young child and his mother, and came into tlie land of Israel—intending, as is plain from what follows, to return to Bethlehem of Judea, there, no doubt, to rear the Infant King, as at His own royal city, until the time should come when they would expect Him to occupy Jerusalem, "the city of the Great King." 22. But when Ue heard that Archelaus did reign In Judea in the room of Ills father Herod— Archelaus succeeded to Judea, Samaria, and Idumea; but Augustus refused him the title of kini/ till it should be seen how he conducted himself; giving him only the title
CHAPTER III.
Ver. 1-12. ^Preaching and Ministry of John. (= Mark 1. 1-8 ; Luke 3. 1-18.) For the proper introduction to this section, we must go to Luke 3. 1, 2. Here, as Bengkl well observes, the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age is determined by it {v. 23). No such elaborate chronological precision Is to be found elsewhere in the New Testament, and It comes fitly from him who claims it as the peculiar recommendation of his Gospel, that 'he had traced down of Ethnctrch [Josephus, Antiquities, 17., 11, 4J. Above this, however, he never rose. The people, indeed, recognized him as his father's successor; and so it is here said that lie " reigned in the room of his father Herod." B"t, after ten years' defiance of the Jewish law and cruel tyranny, the people lodged Iieavy complaints against him, and the emperor banislied him to Vienne in Gaul, reducing Judea again to a Roman province. Then the "sceptre" clean "departed from Judah." he was afraid to go thltlier and no wonder, for the reason just mentioned, notiicithstanding—or more simply, ' but'—l>elng warned of Ciod in a dream, he turned aside-' withdrew'—into the parts of Galilee, or the Galilean parts. The whole country west of the Jordan was at this lime, as is well known, divided into three provinces—Galilee being the northern, JCDEA the southern, and Samakia the central provall things with precision from the very first' (ch. 1. 3). Here evidently commences his proper narrative. Ver. 1. " Now in the fifteenth year of the reign of Tiberius Cassar" —not the fifteenth from his full accession on tlie death of Augustus, but from the period when he was associated with him in the government of the empire, three years earlier, about the end of the year of Rome 779, or about four years before the usual reckoning. "Pontius Pilate being governor of Judea." His proper title was Procurator, but with more than the usual powers of that office. Alter holding it for about ten years, he was summoived to Rome to answer to charges brought against him ; but era he arrived Tiberius died (A. d. 35), and soon after misera Vila Pilate committed suicide. "And Herod being tetrarcli of Galilee (see on Mark 6. 14), and his brother Philip"—a very different and very superior Philip to the one whose name was Herod Philip, n»nd whose wife, Herodias, went to live with Herod Antipas (see on Mark 6. 17j—" tetrarch of Itarea"—lying to the north-east of Palestine, and so called from Itur or Jetur, Ishmael's son (1 Chronicles 1. 31), and anciently belonging to the half-tribe of Manasseh. " and of the region of Trachonitis"—lying farther to the nortiieast, between Iturea and Damascus; a rocky district infested by robbers, and committed by Augustus to Herod the Great to keep in order, "and Lysanlas the tetrarch of Abilene"—still more to the north-east; so called, says Robinson, from Abila, eighteen miles from Damascus. Ver. 2. "Annas and Caiaphas being the high priests." The former, though deposed, retained much of his influence, and, probably, as Sagan or deputy, exercised mucli of the power of the high priesthood nlong with Caiaphas his son-in-law (John 18. 13; Acts 4.8). In David's time both Zadok and Abiathar acted as high priests (2 Samuel 15. 3.5), and it seems to have been the fixed pracince. The province of Galilee was under the Jurisdiction of Herod Antipas, the brother of Archelaus, his father having left him that and Perea, on the east side of the Jordan, as his share of the kingdom, with the title of tetrarch, which Augustus confirmed. Though crafty and licentious, according to Josephus—precisely what the Gospel history shows him to be (see on Mark 6. 14-30, and on Luke 13. 31-:io)—he was of a less cruel disposition than Archelaus; and Nazareth being a good way off from the seat o( government, and considerably secluded, it was saft;r to settle there. !i3. And lie came and dwelt im a city called Nazareth—a small town in Lower Galilee, lying In tlie territorjof the tribe of Zebulon, and about equally distant from the Mediterranean Sea on the west and the Sea of Galilee on the east. N. B.— lf, from Luke 2. 39, one would conclude that the parents of Jesus brought Him straight back to Nazareth after His presentation in the temple—as if there had been no visit of the Magi, no flight to Egj'pt, no stay there, and no purpose on returning to settle again at Bethlehem—one might, from our Evangelist's waj' of speaking here, equally conclude that the parents of our Lord had never been at Nazareth until now. Did we know exactly the sources from which the matter of each of the Gospels was drawn up, or the mode in which these were used, this apparent discrepancy would probably disappear at once. In neither case is there any Inaccuracy. At the same Hme It is dif Hcult, with these facts before us, to conoelve that either of these two Evangelists wrote his Gostice to have two (2 Kings 25. 18). "the word of God came, unto John the son of Zacharias in the wilderness." Such a way of speaking Is never once used when speaking o Jesus, because He was Himself The Living Word ; whereas to all merely creature-messengers of God, the word iaoy
John's OJJice, Life, aid Baptism. MATTHEW III. ffe Reprchendelh the PharisecM. npnke was a foreign element. See on John 3. 31. We are now prepared for the opening words of Matthew. 1. in those clays—of Christ's secluded life at Nazareth, where Mie last chapter left Him. came Jolin tlie Baptist, preac Siiiig—about six months before his Master. Ji» tlie wllfleriiess of Jmlea—the desert valley of the Jordan, thinly peopled and baie in pasture,a little north of Jerusalem. 3. Ami saying, Repent ye—Though the word expressing the deadly influence of both sects alike upon the community. Mutually and entirely antagonistic as were their religious principles and spirit, the stern prophet charges both alilje witli being the poisoners of the nation's religious principles. In ch. 12. 31, and 2.!. 33, this strong language of the Bapiist is anew applied by the faitliful and true Witness to tlie Pharisees speciflcally— the only party that had zeal enough actively to diffuse this poison, who hath warned yon—'given you the hint,' as the idea is—to flee from tlie wi-ath to cornel 'What can have brought i/oit hither?' John more than suspected it was not so much their own spiritual anxieties as the popularity of his movement that had drawn them thither. What an expression is this, "The wrath to come!" God's " wrath," in Scripture, is His righteous displeasure against sin, and consequently against all in whose skirts sin is found, arising out of the essential and eternal opposition of His nature to all moral evil. This strictly denotes a change of mind, it has respect here, and wherever it is used in connection with salvation, primarily to that sense of sin which leads the sinner to flee from the wrath to come, to look for relief only from above, and eagerly to fall in with the provided remedy, for the kingdom of lieaven is at hand—This sublime phrase, used in none of the other Gospels, occurs in this peculiarly Jewish Gospel nearly thirty times; and being suggested by Daniel's grand vision of the Son of man coming in the clouds of heaven to the Ancient of days, to receive His investiture in a world-wide kingdom (Daniel is called " the coming wrath," not as heing wIioUjfuture for as a merited sentence it lies on the sinner already, and its eflects, both inward and outward, are to some extent experienced even now—but because the impenitent sinner will not, until "the judgment of the great day," be concluded under it, will not have sentence publicly and irrevocably passed upon him, will not have it discharged upon him and experience its effects without mixture and without hope. In this view of it, it is a wrath wholly to come, as is implied in the noticeably diflerent form of t he expression employed by the apostle in 1 Thessalonians 1. 10. Not that even true penitents came to John's baptism with all these views of "the wrath to coine." But what he says is, that this was the real import
7. 13, 14), it was fitted at once both to meet the national expectations and to turn them into the right channel. A kingdom for which repentance was the proper preparation behooved to be essentially spiritual. Deliverance from sin, the great blessing of Christ's kingdom (ch. 1. 21), can be valued by those only to whom sin is a burden (ch. 9.
12). John's great work, accordingly, was to awaken this feeling, and liold out the hope of a speedy and precious remedy. 3. For tliis is he that was spoken of l>y the prophet Esalas, saying (ch. 11. 3), The voice of one crying in tlie -wilderness (see on Luke 3. 2)—the scene of his ministry corresponding to its rough nature. Prepare ye the way of the Lord, make his paths straight—This prediction is quoted in all the four Gospels, showing that of the step itself. In this view of it, how striking Is the word he employs to express that step—/Jeeing' from it—as of one who, beholding a tide of fiery wrath rolling rai>- idly towards him, sees in instant llight his only escape! it was regarded as a great outstanding one, and the predicted forerunner as the connecting link between the old and the new economies. IJke the great ones of the earth, the Prince of peace was to have His immediate approach proclaimed and His way prepared; and the call heretaking it generally—is a call to put out of the way whatever would obstruct His progress and hinder His com-
8. Bring forth therefore fruits—the true reading clearly is ' fruit '—meet for repentnnce—that is, such fruit as befUs a true penitent. John now being gifted with a know» ledge of the human heart, like a true minister of righteousnoss and lover of souls here directs them how to evidence and carry out tlieir repentance, supposing it genuine; and in the following verses warns them of their danger in case it were not. 9. And thi~nk not to say within yourselves, We have Abraham to otir fathei that pillow on which the nation so fatally reposed, that rock on which at length it split, for I say unto you, that God is able of these stones to raise up children unto Abraham g. d., 'Flatter not yourselves with the fond delusion that God stands in need of yon, to make good his promise of a seed to Abraham ; for I tell yon that, though you were all to perish, God is as able to raise up a seed to Al)raham out of those stones as He was to take Abraham himself out of the rock whence he was hewn, out of the hole of the pit whence he was digged ' (Isaiah 51, plete triumpli, whether those hindrances were public or personal, outward or inward. In Luke (3. 5, G) the quotation is thus continued : " Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall he made smooth ; and all Hesh shall see the salvation of God." Levelling and smoothing are here the obvious figures wliose sense Is conveyed in the first words of the proclamation—"Prepare ye the way of the Lord." The idea is, that every obstruction shall be so removed as to reveal to the whole world the salvation of God in Him whose name is tlie "Saviour." (Cf. Psalm 98. 3; Isaiah 11.
10; 49.fi; 52. 10; Luke 2. 31, 32; Acts 13. 47.) 4. And the same John had his raiment of camel's hair—tliat is, woven of it—and a leathern girdle about his loins-the prophetic dress of Elijah (2 Kings 1. 8; and see Zechariali
1). Though the stern speaker may have pointed as he spake to the pebbles of the bare clay hills that lay around
13. I), and his meat was locnsts—the great, well-known Eastern locust, a food of the poor (Leviticus 11. 22). and wild honey—made liy wild bees (1 Samuel 14. 25, 2G). This dress and diet, M'ith the shrill cry in the wilderness, would (so Stani.ey's Sinai and Palestine), it was clearly the calling of the Gentiles—at that time stone-dead in their sins, and quite as unconscious of it—into the room of unbelieving and disinherited Israel that he meant thus to indicate (seech. 21.43; Romans 11. 20,30). 10. And now also—'And even already'—tlic axe is laid nnto—'lieth at'—the root of the trees—as it were read.v to strike : an expressive figure of impending judgment, only to be averted in the way next described, therefore every tree which bringeth not forth good fruit is Ixcwn down, and v-nat into the recali the stern days of Elijah. 5. Tlien went out to him .Terusalcni,and all Judea, and all the region round aliout .Jordan—From the metropolitan centre to the extremities of the Judean province the cry of this great preacher of repentance and herald of the approaching Messiah brought trooping penitents and eager expectants. 0. And were baptized of Ikim In Jordan, confcsslng— probably confessing aloud—their sins— This baptism was at once a public seal of their felt need of deliverance from sin, of their expectation of the coming Detire. Ijjinguage so personal and individual as this can scarcely be understood of any national judgment like the approaching destruction of Jerusalem, with the breaking up of the Jewish polity and the extrusion of the chosen people from their peculiar privileges which followed It; though this would serve as the dark shadow, cast before, of a more terrible retribution toconie. The "fire," whlcli In another verse is called "unquenchable," can be no other than that future "torment'' of the impenitent whose "smoke ascendcth up foi ever and ever," and which by the Judge Himself is styled "everlasting pun liverer, and of their readiness to welcome Him when He appeared. The baptism itself startled, and was intended to startle, tliem. They were familiar enough with the baptiim of proselytes from heathenism ; but this baptism of Jews tliemselves was quite new and strange to them. 7. But when he saw many of the Pharigccg and Sadducees come to his baptism, he gnid unto tlitem—astonished at such a spcctaclL—O generation ofvipers— ' Viper-brood •'
John Reprehendelh the Pharisees, MATTHEW III. The Baptism of Clirisl by John, most familiar emblems—ii'aier and ^re—are employed to set forth the same purifying operations of the Holy Gliosl upon the soul. 13. Whose [winnowing] fan Is in lil* hand—ready for use. Tliis is no other tlinn tlie preacliing' of tire Gospel, even now lieginning, the effect of whicii would be to separate tlie solid from the spiritually wortli-
Ishnicnt " (Matthew 25. 48). What a strength, too, of just indignatiou is in that word "cast" or "flung into the lire !" The third Gospel here adds the following important particulars, Luke 3. 10-16: ver. 10. "And the people"— rather, ' the multitudes '—" asked him, saying. What shall we do then ?"—that is, to show the sincerity of our repentance. Ver. 11. He answereth and saith unto them. He that nath two coats, let him impart to him that hath none; and less, as wheat, by the winnowing fan, from tlie cliatt". (Cf. the ^milar representation in Malachi, 3.1-3.) and he will througlUy purge his fthresliing] floor—that is, the visible Cliurch. and gather hiswheat.—His true-heiirted saints; so called for their solid worth (cf. Amos 9. 9; Luke he that hath meat"—'provisions,' 'victuals '—"let him do likewise." This is directed against the reigning avarice end selfishness. (Cf. the corresponding precepts of tlie Sermon on the Mount, ch. 5. 40-42.) Ver. 12. "Then came also
22. 31.) into the garner—" tlie kingdom of tlielr Father," as this "garner" or "barn" is beautifully explained by our Lord in the parable of the Wheat aiid the Tares (ch. the 'publicans to be baptized, and said unto him. Master,"' or 'Teacher,' "what shall we do?"—in what special way is the genuineness of our repentance to be manifest«d? Ver. 13. "And he said unto them. Exact no more than
13. 30, 43). but he will burn uji the chaff—empty, wor( liless professors of religion, void of all solid religious principle and character (see Psalm 1. 4). with unquenchable that which is appointed you." This is directed against flre—Singular is the strength of this apparent contradiction of figures :—to be burnt up, but with a flre that is unquenchable; the one expressing the utter destruction of all that constitutes one's true life, the other the continued that extortion which made the publicans a byword. (.See on ch. 5. 46; and on Luke 15. 1.) Ver. 14. "And the soldiers "—rather, ' And soldiers '—the word means ' soldiers on active duty'—"likewise demanded (or asked) of him, saying. And what shall we do? And he said unto them. Do violence to," or 'Intimidate,' "no man." The word co-nscioiisne.ss of existence in that awful condition. Luke adds the following important particulars, 3. 18-20 : Ver. 18. "And many other things fn his exhortation preached lie unto the people," showing that we have here but an abstract of his teaching. Besides what we read in John 1. signifies to 'shake thoroughly,' and refers probably to the extorting of money or other property, "neither accuse any falsely "—by acting as Informers vexatiously on frivolous or false pretexts—"and be content with your wages," or ' rations.' We may take this, say Webster and Wilkinson, as a warning against mutiny, which the officers attempted to suppress by largesses and donations. And thu the "fruits " which would evidence their repentance were just resistance to the reigning sins—particularly of rhec?aj«to which the penitent belonged—and the mani-
29, 33, 34 ; 3.27-30; the incidental allusion to his liaving taught his disciples to pray (Luke 11.1)—of which not a word is said elsewhere—shows how varied his teacliing was. Ver. 19. " But Herod the tetrarch, being reproved by him for Herodias his brother Philip's wife, and for all the evils which Herod had done." In tliis last clause we have an important fact, here only mentioned, showing how thorouc/h-going was the fldelity of the Baptist to his loj-al hearer, and how strong must have been tlie workings of conscience in that slave of passion wlien, notwithstanding such plainness, he "did many things, and heard Jolin gladly" (Mark 6. 20). Ver. 20. "Added yet this above all, that he shut up John in prison." This imprisonment of John, however, did not take place for some time after this; and it is here recorded merely because the Evaiigplfestation of an opposite spirit. Ver. 15. "And as the people were in expectation "—In a state of excitement, looking for something new—"and all men mused in their hearts of John, whether he were the Christ, or not" rather, 'whether he himself might be the Christ.' The structure of this clause Implies that they could hardly think it, but yet could not help asking themselves whether it might not be; showing both how successful he had been In awakening the expectation of Messiah's immediate appearing, and the high estimaist did not intend to recur to his history till he had occasion to relate the message which he sent to Clirist from his prison at Macheerus (Luke 7. 18, &c.). tion, and even reverence, which his own character commanded. Ver. 16. "John answered "—either to that <leputation from Jerusalem, of which we read in John 1. 19, (tc, or on some other occasion, to remove impressions derogatory to his blessed Master, wliich he knew to be taking hold of the popular mind "saying unto them all" — in solemn protestation: (We now return to the first Gospel.) 11. 1 Indeed baptize yon with water unto repentance (see on v. 6) : but l»e tliat cometli after me is mightier than I. In Mark and IjUke this is more emphatic — "But there cometh the Mightier than I," whose shoes, or 'sandals,' I am not worthy to bear—The sandals were tied and untied, and Iwrne aboui by the meanest servants, he shall baptize you—the em/ Viatic "He:" 'He It is,' to the exclusion of all others, ' that shall baptize you.' with the Holy Ghost —'So far from entertaining such a thought as laying claim to the honours of Messiahshlp, the meanest services
13-17. Baptism of Christ, and Descent of the Si'iwit UPON Him immediately thereafter. (=Mark 1.9-11; Luke 3.21, 22; John 1.31-34.) Bapti-mi of Clirist {v. 13-1.1). 13. Then cometh Jesus from Galilee to Jo2°dan unto John, to be baptized of him—Moses rashly anticipated the Divine call to deliver his people, and for this was fain to flee the house of bondage, and wait in obscurity for forty years more (Exodus 2. 11, ifcc). Not so this greater than Moses. All but thirty years had He now spent in privacy at Nazareth, gradually ripening for His pal>lic work, and calmly awaiting tlie time appointed of tlie Father. Now it had arrived; and this movement from Galilee to Jordan is tlie step, doubtless, of deepest interest to all heaven since that first one which brouglit Him into the world. Luke (3.21) has this important a<]dition— "Nowu/Tien all the people were baptized, it came to pasSj that Jesus being baptized," Ac. — implying that Jesus waited till all other applicants for baptism that day had been disposed of, ere He stepped forwai'd, that He might not seem to be merely one of the crowd. Thus, .as He rode into Jerusalem upon an ass " whereon yet never man sat" (Luke 19. 30), and lay in a sepulchre "wherein was never man yet laid" (John 19.41), so in His baptism, too. He would be " separate from sinners." 14. Bnt John forbade him—rather, 'was [in the act ofj hindering him,' or ' attempting to hinder him'—saying, I hare need to be baptized of thee, and comest thou to me!—(How John came to recognize Him, when he says lie knew Him not, see on John 1. 31-34.) The emphasis of this most remarkable speech lies all in the pronouns: 'What! Shall the Master come for baptism to the servant—the sinless Saviour to a sinner ?' That thus much is in the Baptist's words will be clearly seen If it be observed that he evidently regarde<l Jesus as Himself needing no pwiflea Uoru
I can render to that " Mightier than I that Is coming after rae" are too high an honour for me ; I am but tlie servant, but the Master is coming; I administer but the outward Kj'mbol of purification; His it Is, as His sole prerogative, to dispense the inward reality.' Beautiful spirit, distinguishing this servant of Christ throughout! and with Are—To take this as a distinct baptism from that of the Spirlta baptism of the Impenitent with hell-fire-is exceedingly unnatural. Yet this was the view of Origen among the Fathers; and among moderns, of Neandeb, Meyer, De Wette and Lanqe. Nor is it much better to refer it to the fire of the great day, by which the earth and the works that are therein shall be burned up. Clearly, as we think. It is but the yJerj character of the Spirit's operations upon the soul—searching, consuming, refining, sublimating—as nearly all good Interpreters understand the words. And thus, In two successive clauses, the twa
Descent of the Holy Ghost inform of a Dove, MATTHEW IV. Chrisl Fasielh Forty Days, awl is Templed. but rather qualified to impart it to those who did. And do not all liis other testimonies to Christ fully bear out tliis nense of the words? But it were a pity if, in the glory of this testimony to Christ, we should miss the Ijeautiful spirit in which it was borne—'Lord, must /baptize Theef fan I bring myself to do such a thing?'—reminding us of One," the "separate from sinners?" "Thou art fairer than the children of men; grace is poured into Thy lips; therefore God hath blessed Thee for ever !" But the fourth Gospel gives us one more piece of information here, on the authority of one who saw and testified of it: "John bare record, saying, I saw the Spirit desccnding from heaven like a dove, and it abode upon Hui." And lest we siiould think that this was an accidental thing, he adds that this last particular was expressly given him as part of the sign by which he was to recognize and identify Him as the Son of God: "And I knew Him not: but He that sent me to baptize with water, the same said unto me. Upon whom thou Shalt see the Spirit descending and ViEMAiiiiNGON Him, the same is He which baptizetli with the Holy Ghost. And I saw and bare record that tliis is the Son of Gotl" (John 1. 32-34). And when with this we compare the predicted descent of the Spirit upon Messiah (Isaiah 11.2), " And the Spirit of the Lord shall rest upon him," we cannot doubt that it was this permanent and perfect resting of the Holy Ghost upon the Son of God now and henceforward in His official capacity—that wtis here visibly manifested. 17. And lo a voice from heaven, saying, This is—Mark and Luke give it in the direct form, "Thou art"—ray beloved Son, in whom 1 am well pleased—The verb is put In the aorist to express absolute complacency, once and for ever felt towards Him. The English here, at least to modern ears, is scarcely strong enough. ' I delight" comes the nearest, perhaps, to that inel Table comptacenej/ which is manifestly intended ; and this is the rather to be preferred, as it would immediately carry the thoughts back to that august Messianic prophecy to which the voice from heaven plainly alluded (Isaiah
I'eter's exclamation at the supper-table, " Lord, dost Thou wash my feet?'' while it has nothing of the false humility and presumption which dictated Peter's next speech. 'Thou shalt never wash my feet" (John 13. 6, 8). 15. And Jesus answering said unto him, SulTcr it to be so now — ' Let it pass for tlie present;' q. d., 'Tliou recoilest, and no wonder, for the seeming incongruity is startling; but In the present case do as tiiou art bidden.' for thus it becometh us—"uj," not in the sense of ' me and thee,' or ' men in general,' but as in John 3. 11. to fulfil all righteousness—If tills be rendered, with Scrivener, 'every ordinance,' or, with Campbell, 'every institution,' the meaning is obvious enough ; and the same sense is brought out "all righteousness," or compliance with everything enjoined, baptism included. Indeed, if this be the meaning, our version perhaps best brings out the force of the opening word "Thus." But we incline to thinlt that our Lord meant more than tills. The import of Circumcision and of Baptism seems to be radically the same. And if our remarks on the circumcision of our Lord (on Luke. 2. iJl-24)are well founded. He wov.ld seem to have said, 'Thus do I impledge myself to the whole righteousness of tlie Law—thus symbolically do enter on and engage to fulfil it all.' Let the thoughtful reader weigh this. Then he snl Fered him—with true humility, yielding to higher authority than his own impressions of propriety.
42. 1), " Behold mj' Servant, whom I uphold; mine Elect, IN WHOM MY SOUL DELiGHTETH." Nor are the words which follow to be overlooked, "I have put my Spirit upon Him; He shall bring forth judgment to the Gen-
Descent of the Spirit rcpon the Baptized Redeemer (i>. IG, 17). 16. And Jesus when he was baptized, went up istraightway out of—rather, ' from'—the water. Mark has "out of th« water." and—adds Luke (3. 21), " while He was praying;" a grand piece of information. Can there be a doubt about the burden of that prayer; a prayer sent up, tiles." (The LXX. pervert tills, as they do most of tho Messianic predictions, interpolating the word "Jacob," and applying it to the Jews.) Was this voice heard by th« bystanders? From Matthew's form of it, one might sup* pose it so designed ; but it would appear that it was not, and probably John only heard and saw any Ih Ing peculiar about that great baptism. Accordingly, the words " Heal ye Him" are not added, as at the Transfiguration. prol)al)ly, while yet in the water—His blessed head suffused with the baptismal element; a prayer continued likely as He stepped out of the stream, and again stood upon the dry ground; the work before Him, tlie needed and expected Spirit to rest upon Him for it, and the glory
He would then put upon the Father that sent Him—would not these fill His breast, and find silent vent in such form as this?—'Lo, I come; I delight to do thy will, O God. Father, glorify thy name. Show me a token lor good. Let the Spirit of the Lord God come upon me, and 1 will preach the Gospel to the poor, and heal the brokenhearted, and send forth judgment unto victory.' Whilst He was yet speaking—lo, tlie heavens were opened Mark says, sublimely, "He saw the heavens cleaving." and lie saw the Spirit of God descending—tliat is. He only, witli the exception of His honoured servant, as he
CHAPTER IV.
Verl-U. Tkmptation of Christ. (—Mark 1. 12,13; Luke 4. 1-13.) 1. Then—an indefinite note of sequence. But Mark's word (1. 12) fixes what we should have presumed was meant, that It was "immediately" after His baptism; and with this agrees the statement of Luke (4..
1). was Jesus led up i. e., from the low Jordan valley to some more elevated spot, of the Spirit—that blessed
Spirit immediately before spoken of as descending upon Him at His baptism, and abiding upon Him. Luke, connecting these two scenes, as if the one were but the sequel of the other, says, "Jesus, being full of the Holy Ghost, returned from Jordan, and was led," Ac. Mark's expression has a startling sharpness about it—" Immediately the tells us himself, John 1. 32-34; the bystanders apparently seeing nothing, like a dove, and lighting upon him—Luke says, "in a bodily shape" (3. 22); that is, the blessed Spirit, assuming the corporeal form of a dove, descended thus upon His sacred head. But why in this form? The Scripture use of this emblem will be our best guide here. "My dove, my undefiled is one," says the Song (6. 9). This Is chaste purity. Again, "Be ye harmless an doves," says Christ Himself (Matthew 10. 16). This is the same thing, in the form of Inotlensiveness towards men. " A conscience void of of Tence toward God
Spirit drlveth him," ' putteth,' or ' hurrieth Him forth,' or 'impelleth Him.' (Seethe same word in Mark 1.43; 5.40; Matthew 9. 25 ; 13. 52; John 10. 4.) The though t thus strongly expressed is the mighty constraining impulse of the Spirit under which He went; while Matthew's more gentle expression, "was led up," intimates how purely voluntary on His own part this action was. into the wilderness— probably the wild Judean desert. The particular spot which tradition has fixed upon has hence got the name aJid toward men" (Aits 24. 16) expresses both. Further, when we read in the Song (2. 14), "O my dove, that art in the clefts of the rocks, in the secret places of the stairs (see iBaiiUi 60. 8), let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely"— it is shrinking modesty, meekness, gentleness, of Quarantaria or Qxtaranlaria, from the forty days,—'an almost perpendicular wall of rock twelve or fifteen hundred feet above the plain.' [Uobinson's Palestine.] The supposition of those who Incline to place the Temptation amongst the mountains of Moab is. we think, very improbable, to be tempted— The Greek word (pei7-azeiH) means simply tofrj/ormakeproofof ;and when ascribed to that is thus charmingly depicted. In a word—not to allude to the historical emblem of the dove that tiew back to the ark, bearing In its mouth the olive leaf of peace (GeiKsis 8. 11)—when we road (Psalm (i8. 13), "Ye shall be as the wings of adovecovcred with silver, and her I'eatliers (i()(l In llisdeallngswith men, itmeans,aiul can nieiui no more than this. Thus, Genesis 22. 1, " 11 came to pass thai witli yellow gold," It is bcaiifeousness that is thus licld l5rt!i. And was not such that " holy, harmless, undellled
Christ Fasteth Forty Days, MATTHEW IV. and is Tempted by the DetiU. be made bread—rather, " loaves," answering to "stones" in the plural; whereas Luke, having said, "Command this stone," in the singular, adds, " that it lie made bieaJ," in tlie singular. The sensation of hunger, unfelt during all tlie forty days, seems now to have come on in ail its keenness—no doubt to open a door to the tempter, of whicli lie is not slow to avail himself: q. d., 'Tliou still clingest to that vainglorious confidence that thou art the Son of God, carried away by tliose illusory scenes at the Jordan. Thou wast born in a stable ; but thou art the Son of God ! hurried otT to Egypt for fear of Herod's wrath
God di<l t«mpt Abraham," or put his faith to a severe proof. (See Deuteronomj' 8. 2.) But lor tlie most part in Scripture tlie word is used in a bad sense, and means to entice, solicit, or provolie to sin. Hence the name here given to the wicked one—" the tempter" (i-. 3). Accordingly " to be tempted" here is to be understood botii ways. The Spirit conducted Him into the wilderness simply to have His faitli tried; but .ns the agent in this trial was to be the wicked one, whose whole object would be to seduce Him from His allegiance to God, it was a temptation in the bad sense of the term. The unworthy inference wliich some would draw from this is energeticallj' repelled by an apostle (James 1. 13-17). of the devil. The word signifies a slanderer— one who casts imputations upon another. Hence that other name given him (Revelation but tiiou art the Son of God! a carpenter's roof supplied thee witli a home, and in the obscurity of a despicable town of Galilee tliou liast spent tliirty years, yet still Uio\x art the Son of God! and a voice from heaven, it seems, proclaimed it in thine ears at the Jordan ! Be it so; but alter that, surely thy days ol obscurity and trial should have an end. Wliy linger for weeks in tliis desert, wandering among the wild beasts and craggy rocks, uni>onoured, unattended, unpilied, ready to starve for want of the necessaries of life ? Is this beti Ltiug " tlie Son of God 7" At the bidding of "the Son of God" sure those stones siiall all be turned into loaves, anil in a moment presmt an abundant repast?' 4. But Ite answered and said, It is written (Deiiteronomy 8. 3), Man shall not live by bread alone—more emphatically, as in tiie Greek, "Not by bread alone shall man live"—but by every word tl»n ( proceedetli out of the mouth of God. Of all passages i u Old Testament Scripture, none could have been pitched upon more apposite, perhaps not one so apposite, to our Lord's purpose. " The Lord led thee (said Moses to Israiil, at the close of their journeyings) these forty years in the wilderness, to humble tliee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no. And he humbled thee, and suffered thee to hunger, and fed thee with maiuia, whicli thou knewest not, neither did tliy fathers know; tliat he might make thee know that man doth not live by bread only," &c. ' Now, if Israel spent, not forty days, but forty years in a waste, howling wilderness, where tliere were no means of human subsistence, not starving, but divinely provided for, on purpose to prove to every age that human support depends not upon bread, but upon God's unfailing word of promise and pledgeofall needful providential care, am I, distrusting this word of God, a.i-d despairing of relief, to take the law into my own hand? True, the Son of God is able enougli to turn stones into bread : but what the Son of God is able to do is not the present question, but what is man's duty under want of the necessaries of life. And as Israel's condition in the wilderness did not justify their unbelieving niurmurings and frequent desperation, so neither would mine wari-ant
12. 10), "Tlie accuser of the ijrethren, who accuseth them before our God day and night." Mark (1. 13) says, "He was forty days tempted of Satan," a word signifying an adversary, one who lies in wait for, or sets himself in opposition to another. These and other names of the same fallen spirit point to different features in his character or operations. What was the high design of this? First, as wejudge, to give our Lord a taste of what lay before Him in the work He had undertaken; next, to make trial of the glorious furniture for it which He had just received further, to give Him encouragement, by the victory now to be won, to go forward spoiling principalities and powers, until at length He should make a show of them openly, triumphing over them in His cross; that the tempter, too, might get a taste, at the very outset, of the new kind of material in man which he would find he had here to deal with; finally, that He might acquire experimental ability "to succour thorn that are tempted" (Hebrews 2.
18). The temptation evidently embraced two stages : tlie one continuing tliroughout the forty days' fast; the other, at the conclusion of that period. First Stage: 2. And when he had fa«ted forty days and forty nights. Luke says, " Wlien they were quite ended." he was afterward an hungered—evidently Implying that the sensation of hunger was unfelt during all the forty days; coming on only at their close. So it was apparently with Moses (Exoduis 34. 28) and Elijah (1 Kings 19. 8) for the same period. A supernatural power of endurance was of course Imparted to the body, but this probably operated through a natural law—the absorption of tlie Redeemer's Spirit in the dread conflict with the tempter. (See on Acts 9. 9.) Had we only this Gospel, we should suppose the temptation did not begin till after this. But it is clear, from Mark's statement, that "He was in the wilderness forty days tempted of Satan," and Luke's, " being forty days tempted of the devil," that there was a forty days' temptation be/ore tlie three specific temptations afterwards recorded. And this is what we have called the First Stage. What the precise nature and object of the forty days' temptation was is not recorded. But two things seem plain enough. First, the tempter had utterly failed of his tlie exercise (if the power of the Son of God in snatching despairingly at unwarranted relief. As man, therefore, I will await Divine supply, nothing doubting tliat at the fitting time it will arrive.' Tlie second temptation in this Gospel is in Luke's the third. Tliat Matthew's order is the right one will appear, we think, pretty clearly in tlie sequel. 5. Then the devil talieth him up—latiier, ' couductetli him'—into the holy city—so called (as in Isaiah object, else it had not been renewed ; and the terms in which he opens his second attack imply as much. But further, the tempter's whole object during the forty days evidently was to get Him to distrust the heavenly testimony borne to Him at His baptism as the Son of God—
48. 2; Nelieniiah 11. 1) from its being "the city of tlie Great King," the seat of tlie temple, tlie metropolis of all Jewish worship, and settetli him on a pinnacle—ratlier, 'the pinnacle' — of the temple— a certain well-known proto persuade Him to regard it as but a splendid illusion and, generally, to dislodge from His breast the consciousness of His Sonship. With what plausibility the events of His previous history from the beginning would be urged upon Him in support of this temptation it is easy jection. Whether this refer to the liighest summit of the temple, which bristled with golden spikes (Josepuus, to imagine. And it makes much in support of this view of the forty days' temptation that the particulars of it are not recorded ; for how the details of such a purely internal struggle could be recorded it is hard to see. If this be cor-
Antiquities,?). 5, 6); or whetlier it refer to another peak, ou Herod's royal portico, overhanging tlie ravine of Kedron, at the valley of Hinnom—an immense tower built on the very edge of this precipice, from the top of which diz.zy height JosEPHUS says one could not look to the bottom {Antupjilies, 15. 11, 5)— is not certain; but the latter rect, how naturally does the Second Staoe of the temptation open! In Mark's brief notice of the temptation there is one expressive particular not given either by Matthew or by Luke—that " He was with the wild beasts," no doubt to a<ld terror to solitude, and aggravate the horrors of the whole scene. 3. And when the tempter came In him. Evidently we hae here a new scene, he said, It thoa be the Son of God. command that these stones is probably meant. 6. And saith unto Itim, If thou be the Son of Uod—As this temptation starts with llie same point as the first—our Lord's determination not to be disputed out of His Sonship—it seems to us clear that the one came directly after the other; and as the remaining temptation sliows that the hope of carrying tba(
Christ is Tempted by the DevU. MATTHEW IV. Ue is MinlUered to by Angels. point was abandoned, and all was staked upon a desperate ventuie, we think that remaining temptation is tlius shown to be the last; as will appear still more when we come to it. cast thyself down ("from hence," Luke 4.
In this case his offer to our li Ord was that of a depx Ued supremacy commensurate with his own, though as hU gift and for his ends. If tlion wilt fall down and worsl>ip me — This was the sole but monstrous condition. No Scripture, it will be observed. Is quoted now, because nonecould be found to support so blasphemous a claim. In fact, he has ceased now to present his temptations under tle mask of piety, and stands out nnblusliingly as the rival of God Himself in his claims on the homage of men. Despairing of success as an ange! of light, he throws off all disguise, and with a splendid bribe solicits Divine honour. This again shows that we are now at the last c)f the temptations, and that Matthew's order is the true one. 10. Tlien gaitli Jesus unto him, Get thee lienre, .Satan—Since the tempter has now thrown off the mask, and stands forth in his true character, our Lord no longer deals with him as a pretended friend and pious counsel-
C): for it is written (Psalm 91. 11, 12). 'But what is this I r;ee?' exclaims stately Bishop Hall— ' Satan himself with I). Bible under his arm and a text in his mouth !' Doubtless the tempter, having felt the power of God's word in ihe former temptation, was eager to try the effect of it from his own mouth (2 Corinthians 11. 14). He shall give IiU angels charge concerning thee: and in— ratlier, ' on'—tlieir hands they shall bear thee np, lest at any time thoii dash thy foot against a stone—The quotation is precisely as it stands in the Hebrew and LXX., save tliat after the first clause the words, " to keep thee in all tliy ways," are here omitted. Not a few good expositors have thought that this omission was intentional, to conceal the fact that this would not have been one of "His ways," t. e., of duty. But as our Lord's reply makes no allusion to this, but seizes on the great principle Involved in the promise quoted, so when we look at the promise lor, but calls him by his right name—His knowledge of which from the outset He had carefully concealed till now —and orders him off. This is the final and conclusive evidence, as we think, that Matthew's must be the right order of the temptations. For who can well conceive of the tempter's returning to the assault after this, in the pious character again, and hoping still to dislodge theconsciousness of His Sonship, while our Lord must in that case bo supposed to quote Scripture to one He had called the devil to his face—thus throwing His pearls before worse than swine? for it is written — (Deuteronomy 6.13.) Thus does our Lord part with Satan on the rock of Scripture. Tliou shalt worship—In the i?e6rew and LXX. it itself, it is plain that the sense of it is precisely the same whether tlie clause in question be inserted or not. 7. Jesns said unto him, It is written again—(Deuteronomy 6. 16), q. d., 'True, it is so written, and on that promise I implicitly rely; but in using it there is another scripture which must not be forgotten. Then shalt not tempt the Lord thy God—Preservation in danger is divinely pledged : shall I then create danger, either to put the promised security skeptically to the proof, or wantonly to demand a display of it? That were "to tempt the Lord my God," which, being expressly forbidden, would forfeit the right to expect preservation.' 8. Again, is, "Thou shalt fear;" but as the sense Is the same, so " worship" is here used to show emphatically that wliat the tempter claimed was precisely what God had forbidden, tlie Lord thy God, and Iiim only shalt thou serve—The word " serve" in the second clause. Is one never used by the LXX. of any but religious service; and in this sense exclusively Is it used in the New Testament, as we find it here. Once more the word "only," in the second clause —not expressed In the Hebrew and LXX.— Is here added to bring out emphatically the negative and prohibitory feature of the command. (See Galatlans 3. 10 for a similar supplement of the word " all" In a quotation from Deuteronomy 27. "26.) 11. Then the devil leaveth him—Lu ke says, "And when the devil had exhausted"—or 'quite ended,' as in Luke 4. 2—" every (mode of) temptation, he departed from him till a season." The definite "season" here indicated is expressly referred to by our Lord in John 14. 30 and Luke 22. 52, 53. aitd, behold, angels came and intjiistered unto him—or supplied Him with food, as the same expression means in Mark 1. 31 and Luke 8. 3. Thus did angels to Elijah (1 Kings 19. &-8). Excellent tlie devil taketh him up— ' conducteth him,' as before into, or 'unto,' an exceeding high mountain, and sliowetli liim all tiie Itlngdoms of the world, and the glory of them—Luke (4. 5) adds the important clause, " in a moment of time ;" a clause which seems to furnish a key to the true meaning. That a scene was presented to our Lord's natural eye seems plainly expressed. But to limit (ills to the most extensive scene which the natural eye could take in, is to give a sense to the expression, " all the kingdoms of the world," quite violent. It remains, then, to gather from the expression, "in a moment of time" which manifestly is Intended to Intimate some supernatural operation—that it was permitted to the tempter to extend preternaturally for a moment our Lord's range ' of vision, and throw a "glory" or glitter over the scene of vision : a thing not inconsistent with the analogy of other scriptural statements regarding the permitted operations of the wicked one. In this case, the "exceeding height" of the "mountain" from which this sight was beheld would favour tlie effect to be produced. 9. Antl critics think that they ministered, not food only, but Bupernattiral support and cheer also. But this would be the natural eftect rather than the direct object of the visit, which was plainly what we have expressed. And after having refused to claim the illegitimate ministration of angels In His behalf, oh with what deep Joy would He accept their services when sent, unasked, at the close of all this temptation, direct from Him whom He had so gloriously honoured! What "angels' food" would this repast be to Him! and as He partook of it, might not a Voice from heaven be heard again, by any who could read the Feather's mind, 'Said I not well. This gaitit tinto liim, All these things will I give thee "and the glory of them," adds Luke. But Matthew having already said that this was "showed Him," did not need to repeat it here. Luke (4. 6) adds these other very important clauses, here omitted—"for that is," or 'has been,' "delivered unto me, and to whomsoever I will I give It." Was this wholly false? That were not like Satan's usual policy, which Is to Insinuate his lies under cover of some truth. What truth, then, is there here? We answer. Is not Satan thrice called by our Lord Himself, "the prince of this world" (John 12. 31; 14. 30; 18. is my beloved Son, In whom I am well pleased?'
II) ? does not the apostle call him "the god of this world"
12-25. Christ Begins His Galilean Ministry-Calling OF Peter and Andrew, James and John — His First Galilean Circuit. (=Mark, 1. 14-20,35-39; Luke (2 Corinthians 4. 4)? and still further, is it not said that Christ came to destroy by His death "him that Jia/h the power of death, that is, the devil" (Hebrews 2. 14)? No doubt these passages only express men's voluntary sub-
4. 14, 15.) There is here a notable gap in the History, which but for the fourth Gospel we should never have discovered. From the former Gospels we should have beea apt to draw three Inferences, which from the fourth one we know to be erroneous: First, that our Lonl awaited the close of John's ministry, by his arrest and ImprLsonment, before beginning His own ; next, that there was bul a brief Interval between the baptism of our Lord and th« imprlsonnu'nt of John; and further, that our Iord not only oi>ened His work in Galilee, but never ministered out of It, and never visited Jerusalem %t all uor kept a jection to the rule of the wicked one while they live, and his power to surround death to them, when It comes, with all tlie terrors of the wages of sin. But as this is a real and terrible sway, so all Scripture represents men as rlghteouslj' sold under It. In this sense he speaks what is not devoid of truth, when he says, "All this is delivered unto me." But how does he deliver this "to whomsoever he will?" As employing whomsoever he pleases Of his willing subjects In keeping men under his power.
Chiist'a Entry into Galilee. MATTHEW IV. He Preacheth in Capertujum, saying, 15. The land of Zabiilon, and the land of Neplitlialim, [by] tl»e way of tU« sea—the coast skirting the Sea of Galilee westward — beyond Jordan—a phrase commonly meaning eastward of Jordan ; but here and iu several places it means westward of tlie Jordan. The word seems to have got the general meaning of pas Kover till He went thither to become "our Passover, EULi iliced for us." The fourth Gospel alone gives the true succession of events; not only recording those important openings of our Lord's public work which preceded tlie
Baptist's imprisonment— extending to the end of the ' the otlier side ;' tlie nature of the case determining whicli side tiiat, was. Galilee of the Gentiles—so called Irom its position, which made it ' tlie frontier ' between the Holy Land and the external world. While Ephraim ana Judah, as Stanley says, were separated from the world by the Jnrdau valley on one side and the hostile Philistines on aool her, the northern tribes were In the direct highway of all the invaders from the north, in unbroken communication with the promiscuous races who have always occupied the heights of Lebanon, and In close and peaceful alliance with the most commercial nation of the aucient world—the Phoenicians. Twenty of tlie cities of Galilee were actually annexed by Solomon to the adjacent kingdom of Tyre, and formed, with their territory, the " boundary " or " of Tscouring " (" Gebul " or " Cabul ") of the two dominions—at a later time still known by the general name of " the boundaries (" coasts " or " borders ") of Tyre and Sidon." In the first great transportation of the Jewish population, Naphtali and Galilee suflered the same fate as the transjordanic tribes before Ephraim or third chupter—but so specifying the passover which occurred during our Lord's ministry as to enable us to line off, with a large measure of certainty, the events of the £vst three Gospels according to the successive passovers which they embraced. Eusebius, the ecclesiastical historian, who, early in the fourth century, gave much attention to this subject, in noticing these features of the Evangelicjil Records, says (3. 2i) that John wrote his Gospel at the entreaty of those who knew the important materials he possessed, and tilled up what is wanting in the tirst three
Gospels. Why it was reserved for tiie fourth Gospel, published at so late a period, to supply such important particulars in the life of Christ, it is not easy to conjecture with any probability. It may be, that though not unacquainted with the general facts, they were not furnished with reliable details. But one thing may be affirmed with tolerable certainty, thatasour Lord's teaching at Jerusalem was of a depth and grandeur scarcely so well adapted to the prevailing character of the first tliree Gospels, but altogether congenial to the fourth; and as the bare mention of the successive passovers, without any account of the transactions and discourses they gave rise. Judah had been molested (2 Kings 15. 29). In the time of the Christian era this original disadvantage of their position was still felt; the speech of the Galileans "bewrayed them " by its uncouth pronunciation (Matthew 26.73); and their distance from the seats of government and civilization at Jerusalem and Ceesarea gave them their character for turbulence or independence, according as it was viewed by their friends or their enemies. 16. The people which sat in darkness saw great light; and to them which satin the region and stiadow of deatli light is sprung up. The proplietic strain to which these words belong commences witli Isaiah 7., to which ch. 6. is introductory,- and goes down to the end of ch. 12., which hymns the spirit of that whole strain of prophecy. It belongs to the reign of Aliaz, and turns upon the combined ef Torts of the two neighbouring kingdoms of Syria and Israel to crush Judah. In these critical circumstances Judah and her king were, by their ungodliness, provoking the Lord to to, would have served little purpose in the first three Gospels, there may have been no way of preserving the unity and consistency of each Gospel, so as to furnish by means of them all the precious information we get from them, save by the plan on which ihey are actually constructed.
Enlry into Galilee iv. 12-17). 13. Now wlieu Jesus l»ad heard that John was cast Into prison—more simply, 'was delivered up;' as recorded in ch. If. 3-5; Mark 6. 17-
20 ; Luke 3. 19, 20—he departed—rather, ' withdrew '—Into Galilee—as recorded, in its proper place, iu John 4. 1-3.
13. And leaving Nazareth—The prevalent opinion is, that this refers to a first visit to Nazareth after His baptism, whose details are given by Luke (-1. 16, &c.) ; a second visit being that detailed by our Evangelist (ch. 13. 54-58), and by Mark (ch. 6. 1-6). But to us there seem all but insuperable difficulties in the supposition of two visits to Nazareth after His baptism ; and on the grounds slated on Luke 4. 16, &c., we think that the one only visit to Nazareth is that recorded by Matthew (13.), Mark (6.), and Luke sell them into the hands of their enemies. What, then, Is the burden of this prophetic strain, on to the passage here quoted? First, Judah shall not, cannot perish, because Immanuel,, the Virgin's Son, is to come forth from his loins. Next, One of the invaders shall soon perish, and the kingdoms of neither be enlarged. Further, While the Lord will be the Sanctuary of such as confide in these promises and await their fulfilment, He will drive to confusion, darkness, and despair the vast multitude of tlie nation who despised His oracles, and, in their anxiety and distress, betook themselves to the lying oracles of the heathen. This carries us down to the end of the eighth chapter. At the opening of the ninth chapter a sudden light is seen breaking in upon one particular p.irt of the country, the part which was to suffer most in these wars and devastations—" the land of Zebulun, and the land of Naphtali, the way of the sea, beyond Jordan, Galilee and the Gentiles." The rest of the prophecy stretches over both the Assyrian and the Chaldean captivities, and terminates in the glorious Messianic prophecy of ch. 11. and the choral hymn of ch. 12. Well, this Is the point seized on by our Evangelist. By Messiah's taking, up His abode in those very regions of Galilee, and shedding His glorious light upon them, this prediction. He says, of the Evangelical prophet was now fulfilled; and (4.). But how. In that case, are we to take the word " leaving Nazareth " here? We answer, just as the same word
Is used in Acts 21. 3, " Now when we had sighted Cyrus, and left it on the left, we sailed into Syria," &c.—4. e., without entering Cyrus at all, but merely 'sighting' it, as the nautical phrase is, they steered south-east of it, leaving It on the north-west. So here, what we understand the Evangelist to say is, that Jesus, on his return to Galilee, did not, as might have been expected, make Nazareth the place of his stated residence, but "leaving (or passing by) Nazareth," he came and dwelt in Capernaum, which Ig upon the sea-coast^— ' maritime Capernaum,' on the north-west shore of the Sea of Galilee ; but the precise spot is unknown. (See on ch. 11. 23.) Our Lord seems to have chosen it for several reasons. Four or five of the Twelve lived there; it had a considerable and mixed population, securing some freedom from that intense bigotry which even to this day characterizes all places where Jews in large numbers dwell nearly alone; It was centrical, so that not only on the approacli of the annual festivals did large numbers pass through it or near It, but on any occasion multitudes could easily be collected about it; and for crossing and recrossing the lake, which our Lord had so often occasion to do, no place could be more convenient. But one other high reason for the choice of Capernaum remains to be mentioned, the only one specified by our Evangelist, in the borders of Zahnlon and Nephthallm—the one lying to the west of the Sea of Galilee, the other to the north of it ; but the precise boundaries cannot now be traced out. 14. That if it was not thus fulfilled, we may confidently affirm it was not fulfilled in any age of the Jewish ceremony, and has received no fulfilment at all. Even the most rationalistic critics have difficulty in explaining it in any other way. 17. From that time Jesns began to preach, and to say, Repent ; for the kingdom of heaven ig at hand —Thus did our Lord not only take up the strain, but give forth the identical summons of His honoured forerunner. it might l»e ful Alled wlilcli wuh spoken by Eitalas the prophet^(ch. 9. 1, 2, or, as In Hebrew, eh. 8. 23, and 9. 1), Calling ij Peter, Andrew, etc. MATTHEW V. Clirist's Senann on the Mount cipient malady causing 'softness'—among the people, 24. And his fame went throughout all Syria—reaching
Our Lord somi' t imes speaks of tne new kingdom as already come—in His own Person and ministry; but the economy of H was only "at hand" until the blood of the cross was sued, and the Spirit on the day of Pentecost opened first to tlie part of it adjacent to Galilee, called Syrophoenicia (Mark 7. 'iii), and thence exleuding far and wide, and they I>rought unto him all sick people— 'ail that were ailing' or 'unwell.' [those] that were take»—lor this is a distinct class, not an explanation ol the " unwell" tlie fountain for sin and for uncleanness to the world at large.
Calling of Peter and Andrciv, James and John (v. 18-22). 18. And Jesus, walking—(The word "Jesus" here appears not to belong to the text, but to have been introduced from those portions of it which were transcribed to be used as church lessons; where it was naturally introduced as a CDunecting word at the commencement of a lesson.) by tUe Sea of Galilee, saw two brethren, Simon called Peter—for the reason mentioned in ch. 16. 18— and Andrew Ills brother, casting a net Into tlie sea ; for tiicy were fishers. 19. And he salth unto them, Follow me—ratlier, as the same expression is rendered in Mark, "Come ye after me"—and I will make you tishers of men—raising them from a lower to a higher class, as our translators understood it. w Ith divers diseases and torments i. e., acute disorders; and those which were possesse«l with devils— ' that were 'demonized' or ' possessed witli demons.' and those which were lunatic— ' moon-struelt'—and tiiose that had the palsy '-paralytics,' a word not naturalized when our version was made—and he healed them. These healings were at once His credentials and illustrationsof " the glad tidings" which He proclaimed. Afler reading this account of our Lord's first preaching tour, can we wonder at wliat follows? 25. And there followed him great multitudes uf people from Galilee, and from Decapolis—a region lying to the east of the Jordan, so called as containing ten cities, founded and chiefly inliabited by Greek settlers, and from .Terusalem, and from beyond .Jordan—meaning from Perea. Thus not only was all Palestine upheaved, but fishing, as David was from a lower to a higher feeding (Psalm 78. 70-72). 20. And they straightway left their nets, and followed him. 21. And going on from tlience, he saw otlier two l)retliren, James the son of Zebedee, and John his brother. In a ship— rather, 'in the sliip,' their fishing boat—with Zebedee their father, mending their nets: and he called them. 22. And they immediately left the ship and their father—Mark adds an important clause: "They left their father Zebedee in the ship with the hired servants;" showing. that the family were in easy circumstances, and followed him —Two harmonistic questions here arise: iirs. Was this the same calling with that recorded in John 1. 3o-t2? Clearlj' not. For, 1. That call was given while Jesus was yetin Judea: this, after His return to Galilee. 2. Here, Christ calls Andrew: there, Andrew solicits an interview with Christ. 3. Here, Andrew and Peter are called together: there, Andrew having been called, with an unnamed disciple, who was clearly the beloved disciple (see on John 1. 40), goes and fetches Peter his brother to Christ, who then calls him. 4. Here, John is called along with James his brother: there, John is called along with Andrew, al ter having at their own request had an interview with Jesus; no mention being made of James, whose call, all the adjacent regions. But the more immediate object lor which this is here mentioned is, to give the reader some idea both of the vast concourse and of the varied complexion of eager attendants upon the great Preacher, to whom the astonishing Discouise of the next three chapters was addressed. On the importance which our Lord Himself attached to this first preaching circuit, and the preparation which He made for i t, see on Mark 1. 35-39.
CHAPTERS V—VII.
Sermon on the Mount. That this is the satne Discourse with that in Luke 6. 1749—only reported more fully by Matthew, and less fully, as well as with considerable variation, by Luke—is tlie opinion of many very able critics (of the Greek commentators; of Calvin, Gkotius, Maldonatus—who stands almost alone among Uoniish commentators; and of most moderns, as Tholuck, Mevek, De WETTE.TiscHENroiiS', Stibk, Wieseler, Robinson). The prevailing opinion of these critics is, that Luke's is the original form of the Discourse, to which Matthew has added a number of sayif it then took place, would not likely have been passed over by his own brother. Tlius far nearly all are agreed, ]3uton the next question opinion is divided : Was this the .same calling as that recorded in Luke 5. 1-11? Many able ings, uttered on other occasions, in order to give atone view the great outlines of our Lord's ethical teichiiig. But that they are tu o distinct Discourses—the one delivered about the close of His tirsl missionary tour, and the other afler a second such tour and the solemn choice of the Twelve—is the judgment of others who have given much attention to such matters (of most Romish commentators, Including Erasmus; and among the niodern« of Lance, Greswell, Bikks, Webster and Wilkinson. The question is left undecided by Alkokd). Augustin'3 opinion—that they were both delivered on one occasion, Matthew's on the mountain, and to the disciples; Luke's in the plain, and to the promiscuous multitude— is so clumsy anQ arll Hcial as hardl.v to deserve notice. To'us the weight of argument appears to lie with those who think them two separate Discourses. It seems hard to conceive that Malt hew should have put this Discrourse before his own calling, if it was not uttered till long after, and was spoken in his own hearing as one of the newlychosen Twelve. Add to this, that Matthew Introduces his Discourse amidst verydctinite markings of time, which critics think so. But the following considerations are to us decisive against it. First, Here, tle four are called separately, in pairs : in Luke, all together. Next, In Luke, after a glorious miracle: here, the one pair are casting their net, llie other are mending theirs. Further, Here, our Lord had made no public appearance in Galilee, and so had gatliered none around Him; He is walking solitary by the shores of the lake when He accosts the two pairs of tlshermen : in Luke, "the multitude are lying upon Him, and hearing the word of God, as He stands hy the Lake of Oennesaret"—a state of things implying a somewhat advanced stage of His early ministry, and some popular entliusiasm. Regarding these successive callings, see on Luke 5. 1.
Jirst Onlilenn Circiit (v. 23-35). 23. And Jesus went about all Galilee, teaching in their synagogues—These were houses of local worship. It cannot be proved that they existed before the Hsibylonish captivity ; but as they began to be erected soon after it, probably the idea was suggested by the religious inconveniences to whicrh the captives had been subjected. In our Lord's time, the rule was to have one wherever ten learned men or professed students of the law resided ; and they extended to Syria, Asia Minor, (Jreece, and most places of the dispersion. The larger towns had several, and in Jerusalem the number approached 500. In point of of Hcers and mode of worship, tlie Christian (congregations are modelled after the synagogue, and preaching the gospel— ' proclaiming the glad tidings'—of the kingdom, and healing all innnuer of sickness—'every tllsease'—and all manner of disease— ' every complaint.' The word means any InIG fix It to our Lord's first preaching tour; while that of Luke, which is expressly said to have been delivered immedlatel.v after the choice of the Twelve, could not have been spoken till long after the time noted by Matthew.
It is hard, too, to see how either Discourse can well be regarded as the expansion or contraction of the other. And as it is beyond dispute that our Lord repeated some of Hi« weightier sayings in dlirerent forms, and with va/led ai>- plications, it ought not to surprise us that, after the Ifipse of perhaps a year—when, having spent a whole night on the hill in prayer to God, and set the Twelve apart: He found Himself surrounded by crowds of people, few uf (prist's Sermon on the Mount. MATTHEW V. 27*6 Beatitudes : The Meek, etc. plainly a, frame of mind which tho.se terms are meant to express. Accordingly, our translators sometimes render such words "the liumble" (Psalm 10. 12, 17), "the metk' (Psalm 22. 28), " the lowly" (Proverbs ii. 34), as having no reference to outward circumstances. But here tlie explanatory words, "in spirit," fix tlie sense to 'those who in their deepest consciousness realize their entire need' vebom probably had hear.l the Sormon on t)ie Mount, and fewer s.tiU remembered much of it—He should go over again its principal points, with just as much sameness as to show tlieir eudurins gravity, but at the same time with tliatdifi'erence which sliows Hisexliaustless fertility ais the great Prophet of the C'liurch.
(cf. the Greek of Luke 10. 21 ; Jolin U. Xi; 13. 21; Acts 20. 22; Romans 12. 11; 1 Corinthians 5. 3; Pliilippians 3). This self-emptying conviction, that 'before God we tvre void of everything,' lies at the foundation of all spiritual excellence, according to the teaching of Scripture. Without it we are inaccessible to the riches of Clirist; with it we are in the flttingstate for reeeivingall siiiritual supplies (Revelation 3. 17, IS ; Matthew 9. 12, l;J}. for theirs
CHAPTER V.
V'er. 1-16. The Beatitudes, and their Bearing upon rHK World. 1. And seeing tlie multitudes—those mentioned in ch. 4. 2.5—lie %vent up into a mouiktain—one of Ihe dozen mounlains wliich Robinson says there are in the vicinity of the St-a of Galilee, any one of them answering about equally well to the occasion. 8o eharmiug
Is tlie kingdom of lieaven. See on cli. 3. 2. Tlie poor in spirit not only shall have—they already have—the kingdom. The very sense of their poverty is begun riches. While others "walk in a vain sliow"—' in a shadow,' 'an image'—in an unreal world, taking a false view of themselves and all around them—the poor in spirit are ricli in is the whole landsciipe that the descriptions of it, from losEFHUS downwards {J. W.,i. 10, 8;,are apt to be thought a little coloured. at»d wliein l»c was set—'had sat' or seated Himself"—tils disciples came unto lilin—already a large circle, more or less attracted an<l subdued by His pre'iching and miracles, in addition to the smaller band of devoted adherents. Though the latter only answered tlie knowledge of their real case. Having courage to look this in the face, and own it guilelesslj', tlie3' feel strong in the assurance that " unto the upright there arisetli light in tile darkness" (Psalm 112. 4); and soon it bi'eaks fortli as the morning. God wants nothing from us as tlie price of His saving gifts ; we have but to feel our universal destitution, and cast ourselves upon His compassion (Joli 33. to tiie subjects of His kingdom, described in this Discourse, there were drawn from time to time into this Inner circle souls from the outer one, who, by the power of His matcliless word, were constrained to forsalve tlieir all for the Lord Jesus. H. And lie opened Uls moutli— solemn way of arousing the reader'.'! attention, and preparing him for something weighty (Job f). 1; Acts 8. ;K; 10.
27, 28; 1 John 1. 0). So the poor in spirit are enriched with the fuluf.ss of Christ, whicii is the kingdom in substance; and wlien He shall say to them from His great white throne, " Come, ye ble.ssed of my Father, inherit tlie kingdom jirepared fur you," He will invite them merelj' to the full enjoyment of an already possessed inheritance. 4. Blessed are tliey titnt inouru : for tUcy slmll be comforted—This "mourning" must not be taken loosely for that feeling whicii is wrung from men under pressure of 54J—and tauglit tlieiu, saying, 3. Klessed, &c.—Of tlie two words whidi our translators render " blessed," the one bore used points more to what is inward, and so mlht be rendered "happy," in a lofty sense; while the other denotes rather what coi:ies to us from witltout (as Matthew 2.5. 34). But the distinction is not always nicely aarried out. One Hebrew word expres.ses both. Onthe.se precious Beatitudes, observe that though eight in numtlie Ills of life, nor yet strictly for sorrow on account 'of committed sins. Evidently it is tliat entire feeling which the sense of our spiritual poverty begets; and so the second beatitude is but the complement of the first. The one ber, there are here but seven distinct features of character. The eighth one—the "persecuted for righteousness' sake" —denotes merely the po.ssessors of the seven preceding features, on account of which it is that they are pereecuted (2 Timothy 3. 12). Accordingly, instead of any is the intellectual, the other the emotional aspect of tlie same tiling. It is poverty of spirit that .says, "I am undone;" and it is the mourning which this causes tliat makes it break forth in the form of a lamentation—" Woe distinct promise to this cla-ss, we have merely a repetition of the tii st proniise. This has been noticed by several critics, who by the seoen/old character thus set forth have rightly observed that a complete cliaiacter is meant to be depicted, and by the sevenfold blessedness attached to it, a is me! for I am undone." Hence this class are termed "mourners in Zion," or, as we might express It, religious mourners, in sharp contrast with all other sorts (Isaiah 61.1-3; 66.2). Religion, according to the Bible, is neither a set of intellectual convictions nor a bundle of emotional feelings, but a compound of both, the former giving birth to the latter. Thus closely do the first two beatitudes cohere. The mourners shall be "comforted." Even now they get be:iuty for ashes, the oil of joy for mourning, the garment of praise for tlie spirit of heaviness. Sowing in tears, they reap even here in joy. Still, all present comperfect blessedness is intended. Observe, again, that the language in which these Beatitudes are couched is purposely fetched from the Old Testament, to show that the new kingdom is but tlie old in a new form; while the characters described are but the varied forms of that tpiritualUi/ which was the essence of real religion all along, but had wellnigli disappeared under corrupt teaching. Further, the tilings here promised, far from being mere arbitrary rewards, will be found in each case fort, even the b(!St, is partial, interrupted, short-lived. But the days of our mourning shall soon be ended, and then God shall wipe away all tears from our eyes. Then, in the fullest sense, shall the mourners be " comforted." to grow out of the characters to whicli they are attached, and in their cxjmpleled form are but the appropriate coronation of them. Once more, as "the» kingdom of heaven," wlii(Ji Is the first and the last tiling here prom-
5. Blessed are tli« meek: for tliey sliall inlierit the earth—This promise to the meek is but a repetition of ised, has two stages—a present and a future, an initial and a consummate stage—so tfte fultilment of each of these promi.ses has two stages—a present and a future, a partial and a perlcet stage. 3. Blessed are tlie poor In spirit-All familiar with Old Testament phra.seology know how frequently God's true people are styled "the poor"— the 'oppressed,' 'aUlict.ed,' 'miserable' — "the needy"—or both U)getlier (as in I'salra 40. 17; Isaiah 11. 17). The explanation of this lies in the fact that it Is generally "tbopoorof this world" who are " rich in faith" (James
P.salni 37. 11; only the word which our Evangelist renders "the meek," after the LXX., is the same which we have found sooften translated " the poor," showing how closely allied these two features of character are. It is impossible, indeed, that " the poor in spirit" and " the mourners" iu Zion should not at the same time be "meek;" that is to say, persons of a lowly and gentle carriage. How fitting, at least, it is that they should be so, may be seen by the following touching appeal : " Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to spealc evil of no man, to 'i. 5; cf. 2 Corinthians 6. 10, and Revelaticm 2. !)); while it is often " the ungodly" who "prosper in the world" (Psalm
73. 12). Accordingly, in Luke (6. 20, 21), it seems to be this clatis—the lit<--rally "poor" and "iiungry"—tliat are BpecUiUy addressed. But since God's people are in so many places styled " the poor" and " the needy," with no evident reference to their temporal circumstances (as in tie no brawlers, but gentle, slioiving all meekness unto all men: fok we oorsklves were once foomsh, disobedh'nt, deceived, serving divers lusts and pleasures. . . . But alter that the kindness and love of God our Saviour toward man appeared; . . . according to His mercy He
I'balm fti 10; Cfl, 2»-33; 132. Ij; Isaiah 61. 1; CO. 2), it is Christ's Sermon on the Mount. MATTHEW V. The Beatitudes : The MercifuX, etc. payed us," &c. (Titus 3. 1-7.) But He who hud no such aflectiug reasons lor manilesting this bfuutilul carriage, mind, representing it as the surest pledge of the coveted supplies, as it is the best preparative, and inde«>d Itself the beginning of tliem. "They shall be saturated," He says ; tiiey shall not only liave wliat they so higlily value and long to possess, but tliey shall have their fill of it. Not here, however. Kven in the Old Testament this was well understood. "Deliver me," says the Psalmist, in language wliich, beyond all doubt, stretclies beyond the present scene, " from men of the world, whi<-h have theii portion in tliis life: as for me, I sliall behold tliy face in rigliteousness: I shall be satisfied, wlien I awake, with thy likeness" (Psalm 17. i:j-15). Tlie foregoing beatitudes— the first four—represent the saints ratlier as conscious of their need of salvation, and acting suitably to that character, than as possessed of it. Tlie next three are of a different kind—representing the saints as having now found salvation, and conducting tliemselves accordingly. 7. Blessed are the merciful : for they shall obtalit inei-ey. Beautiful is the connection between this and the preceding beatitude. Tlie one has a natural tendency to beget the other. As for the words, they seem directly fetched from Psalm 18. 25, " Witli the merciful tliou wilt show thyself merciful." Not that our mercifulness comes absolutely first. On the contrary, our Lord Himself expressly teaches us tliat God's metho<l is to awaken in us compassion towards our fellow-men by His own exercise of it, in so stupendous a way and measure, towards ourselves. In the parable of the unmerciful debtor, the servant to whom his lord forgave ten thousand talents was naturally expected to exercise tlie small measure of the same compassion required for forgiving liis fellowservant's debt of a hundred pence; and it is only when, instead of this, he relentlessly imprisoned liim till he should pay it up, that his lord's indignation was roused, and he who was designed for a vessel of mercy is treated as a vessel of wrath (ch. IS. 2:3-35; and see ch. 5. 2>, 21 ; 6. 15 said, nevertlieless, of Himself, "Take My yoke upon you, ftnd learn of Me; for I ain meek and lowly in lieart: and ye shall find rest unto your souls" (Matthew U. 29); and the apostle besought one of the churches by " the meekness and gentleness of Clirist" (2 Corinthians 10. 1). In what esteem this is lield b.y Him who seeth not as man seeth, we may learn from 1 Peter 3. 4, wliere the true adorning is said toA)e that of "a meek and quiet spirit, which in the siglit of God is of great price." Towards men tliis disposition is tlie opposite of liigh-mindeduess, and a quarrelsome and revengeful spirit; it " rather takes wrong, and sutlers itself to be defrauded" (1 Corintlilans 6. 7>; it "avenges not itself, but rather gives place unto wrath" (Romans 12. 19); lilie the meek One, " wlien reviled, it reviles not again; when it suffers, it tlireatens not: but commits itself to Him that judgeth righteously" (1 Peter
2.19-22). "Tiie eartli" which tlie meek are to inherit rniglit be rendered "the land"—bringing out tlie more immediate reference to Canaan as the promised laud, the secure possession of whicli was to tlie Old Testament saints the evidence and manifestation of God's favour resting on them, and the ideal of all true and abiding blessedness, liven in the Psalm from which these words ai e taken the promise to the meek is not held forth as an arbitrary reward, but as having a kind of natural fulfilment. When they delight themselves in the Lord, He gives them tlie desires of their heart: when they commit their way to Him, He brings it to pass; bringing forth their righteousness as tlie light, and their judgment as the noon-day: llie little that they liave, even when despoiled of their rights, is better than the riches of many wicked, &c. (Psalm 37), All tilings, in short,are theirs—in the possession of tltat favour wliicli is life, and of those rights whicii beiong to tliem as the children of God whether the world, or life, or death, or things present, or James 2. 13). 'According to the view given in Scripture,' says Trench most justly, 'the Cliristiau stands in a middle point, between a mercy received and a mercy yet needed. Sometimes the first is urged upon him as an argument for sliowing mercy—" forgiving one another, as Christ forgave you" (Colossians 3. 13; Ephesians 1. 32); sometimes tlie last—"Blessed are the merciful: for they shall obtain mercy ;" " Forgive, and ye shall be forgiven" (Luke G. X7 ; James 5. 9). And thus, while he is ever to look back on the mercy received as the source and motive of the mercy which he shows, he also looks, forward to the mercy which lie yet needs, a:id which he is assured that the merciful—according to what Benoel beautifully calls the beniffna talio (the gracious requital) of the kingdom of God—shall receive, as a new provocation to its abundant exercise.' The foretastes and beginnings of this judicial recompense are richly i xperienced htre below: its perfection is reserved for that day when, from His great white throne, the King shall say, "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was an hungered, and thirsty, and a stranger, and naked, and sick, and in prison, and yfe ininisti'red unto mo." Yels, thus he acted towards us wliile on earth, even laying down His life for us; and He will not. He cannot disown, in the merciful, the image of Himself. 8. Blesseil are the ]>urr in heart > for they shall sec God. Here, too, we are on Old Testament ground. There the dill'erence between outward and inward purity, and the acceptableness of tin? latter only In the sight of God, are everywlicre taught! Nor is the 'vision of God' strange to the Old Testament ; and though tilings to come; all are theirs (1 Corintliians 3. 21,22); and at Ungtli, overcoming, they "inherit all things ' (Revelation 21.7). Thus are the meek the only riglitful occupants of a fool of ground or a crust of bread here, and heirs of all coming things. G. Blessed are llicy wlklcli do Hunger «ud tlktrst nfter right cojisness ! for tliey shall be lUled — ' .-iliall be satm ated.' ' From tliis verse,' says Tholuck, 'the reference to tlie Old Testament background ceases.' Surprising! On the contrary, none of these beatitudes is more manifestly dug out of the rich mine of the Old Testament. Indeed, how could any ime who found in the Old Testament " liie poor in spirit," and " the mourners in Zion," doubt that he would also find those same characti;rsalsoc)-at;(/)f/ tliat righteousness which they feel and mourn their want of? But what is tlie precise meaning of "righteousness" here ? IjUtheran expositors, and some of our own, seem to have a hankering alter tliat more restricted sense of the term in which it is used with reference to tile sinner's justification before God. (See Jeremiali2;?.G; Isaiah 15.21; Romans 4.6; 2 Corinthians 5. 21.) But, in so comprehensive a saying as this, it is clearly to be taken—as in v. 10 also—in a much wider sense, as denoting that spiritual and entire conformity to the law of God, under the want of which the saints groan, and the possession of which constitutes tlie only true saintship. Tlie Old Testament dwells much on -this righteousness, as that wliicli alone God regards with approbation (Psalm 11.7; 2:5.3; lUli. 3; Proverbs 12.28; 10.31; Isaiah fit.
5, &c.). As hungei' and thirst are the keenest of our appetites, our Lord, by employing this figure here, plainly means
It was an understood thing that this was not possible In the present life (Exodus 33. 20 ; and cf. Job IS). 2(i, '27 ; Isaiah ' tliose whose deepest cravings are after spiritual blessings.' And In the Old Testament we find this craving variously expressed: "Hearken unto me, ye that follow after righteousness, ye tliat seek the Lord" (Isaiah 51. 1); "I have waited for thy salvation, O Lord," e-xclaiined dying Jacob (Genesis 4i). IS); "My soul," says the sweet I'salmlst, " breaketh for Hie longing that it hath unto thy judgments at all times" (Psalm 119. 20): and in similar breathings does ho give vent to his deepest longings in that and other Psalms. Well, our Lord just takes up liere this blessed frame of
6. 5), yet spiritually it was Icnown and felt to he the privilege of the saints even here (Genesis 5. 24; (i. 9; 17. 1; 48.
15; I'salm 27. 4 ; 8(!. 9; ft'!. 2 ; Isaiah 38. 3, 11, Ac). But oh, with what grand simplicity, brevity, and power Is this great fundnmentat truth here expressed ! And in what striklnjf contrast would such teachi ig 91'pear to that which wivs then current, in which exclusive attention was paid to ceremonial ivurltlcation and external morality! This heart-purity begins in a "heart sprinkled from au evU
Christ's Sermon on the Mount. MATTHEW V. The Beatitudes: The Persecuted. persecution? To this the following answers should suffice: "Every one that doeth evil hateth the light, neither Cometh to the light, lest his deeds should be reproved." " Tlie world cannot hate you ; but me it hateth, because I testify of it, that the works thereof are evil." "If ye were of tiie world, the world would love his own : but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you." "There is yet one man (said wicked Aliab to good Jehoshaphat) by whom we niiiy inquire of the Lord: but I liate him; for he never prophesied good unto me, but always evil" (John 3.20; 7.7; lo. 19; 2 Clironicles 18.7). But more particularly, tiie seven characters here described are all iu the teeth of the spirit of tlie world, insomuch that such hearers of this discourse as breathed Itiat spirit must have been startled, and had their wliole system of thought and action rudely dashed. Poverty of spirit runs counter conscience," or a "conscience purged from dead works" (Hebrews 10. 22; 9. 14; anil see Acts 15. 9); and this also is taught in the Old Testament (Psalm 32. 1, 2 ; cf. Romans 4.
5-8; and Isaiali 6. 5-8). The conscience thus purged—the heart tlius sprinkled—there is light within wherewith to see God. "If we .say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth : but if we walk in the light, as He is in the light, we have fellowship one with the other"—He with u.s and we with Him— "and the lilood of Jesus Christ His Son cleanseth us"—us who have this fellowship, and who, without such contiaaal cleansing, would s,oon lose it again—" from all sin" (1 John 1. G, 7). "Whosoever sinneth hath not seen Him, neither known Him" (IJohn 3. 6); "He that doeth evil hath not seen God" (3 John H). The inward vision thus clarified, and the whole inner man in sympathy witli God, each looks upon the other with complacency and joy, and we are " cii.aBged into the same image from glory to tlie pride of men's heart; a pensive disposition, in the view of one's universal deficiencies before God, is ill relished by the callous, indiaerent, laughing, self-satisfied world ; a meek and quiet spirit, taking wrong, is regarded as pusillanimous, and rasps against the proud, resentful spirit of the world; tliat craving after spiritual blessings rebukes but too unpleasantly the lust of the flesh, the lust of the eye, and the pride of life; so does a merciful spirit the hardheartedness of tlie world; purity of heart contrasts painfully with painted hypocrisy; and the peacemaker cannot ea.sily be endured by the contentious, quarrelsome world. Thus does " rigliteousness" come to be "persecuted." But blessed are they who, in spite of to glory." But the full and beatific vision of God is reserved for that time to which the Psalmist stretclies his views—"As for mo, I shall behold Thy face in righteousness: I sliall be satislied, when I awake, with Thy likeness" (Psalm 17. 15). Then shall His servants serve Him: and they shall see His face; and His name shall be in their foreheads (Revelation 22. 3, 4). They shall .see Him as He is ^1 John 3. 2). But, says the apostle, expressing the converse of this beatitude—" Follow holiness, without whicli no man shall see the Lord"' (Hebrews 12. 14). 9. Blcsaec! arc tlie peaccma Hers—who not only study peace, but lUlfuse it—for tliey shall be called tl»e cliildren 'shall be called sons' — of God. Of all these beatitudes tills, dare to be righteous, for theirs is the kingdom of heaven. As this was the reward promised to the poor in spirit—the leading one of these seven beatitudes—of course it is the proper portion of such as are persecuted for exemplitying them. 11, Blessed ai-e ye when men sliall revile you—or abuse you to your face, in opposition to backbiting. (See Mark 15. 32.) and persecwts yow, and shall say all manner of evil against you, falsely, for my sake. Observe tliis. He had before said, " for righteousness' sake." Here He Identifies Himself and His cause witli that of righteousness, iiinding up the cause of rigliteousness iu the world witli tlie reception of Himself. Would Moses, or David, or Isaiah, or Paul have so expressed themselves'? Never. Doubtless they sut Tered for righteousness' sake. But to have called this "their sake," would, as every one feels, have been very unbecoming. Whereas Pie that speaks, being Righteousness incarnate (see Mark 1. '2A.\ Acts 3. 14; Revelatioa 3. 7), when He so speaks, speaks only like Himself. 13; Rejoice, and be exceeding glad—'exult.' In the corresponding passage of Luke (0. 22, 23), where every indignity trying to fiesh and blood is held forth as the probable lot of such as were faithful to Him, the word is even stronger than here, "leap," as if He would have their inward transport to overpower and absorb the sense of all these aflronts and.su Herings ; nor will anything else do it. for great is your reward in heaven : for so persecuted they this is the only one which could hardly be expected to find its definite ground in the Old Testament; for that most glorious character of God, the likeness of which appears in the peacemakers, had yet to be revealed. His glorious name, indeed-as "The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, forgiving iniquity and transgression and sin''—had been proclaimed in a very imposing manner (Exodus 34. 0), and manifested in action with atteeting frequency and variety in the long course of the ancient economy. And we have undeniable evidence that tiie saints ol that economy felt its transforming and ennobling Influence on tlieir own character. But it was not till Christ "made peace by tlie blood of the cross" that God could manifest Himself as " the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant" (Hebrews 13. 20) — could reveal Himself as "in Christ reconciling the world unto Himself, not Imputing their trespasses unto them," and hold Himself forth in the astonishing attitude of beseeching men to be "reconciled to Himself" (2 Corinthians 5.
19, 20). When this reconciliation actually takes place, and one has "peace with God through our Lord Jesus
Christ'' —even " tlie peace of God which passe'.i all understanding " — the peace-receivers become transformed into peace-d ill users. God is tlius seen reflected in them; and by the family likeness -these peacemakers are recognized as the children of God. In now coming to the eighth, or supplementary beatitude it will be seen tliat all that the saints are t« ^/lenwe Zneit has been already described, in seven features of character; that number Indicating completeness of delineation. The last ' You do but serve yourselves heirs to their character and sutt'erings, and the reward will be common.' 13-16. We have here the practical application of the foregoing principles to those disciples who sat listening to them, and to their successors in all time. Our Lord, though He began by pronouncing certain characters to be blessed—without express reference to any of His hearers—lioes not close the beatitudes without intimating that such characters were in existence, and tliat already they were before Him, Accordingly, from characters He comes to persons possessing them, saying, "Blessed are ye when men shall revile you," &c. And now, continuing this mode of direct personal address, He startles those humble, unknown men by pronouncing them the exalted bei Kjfiictors ol tile prophets wliicli were before you : q, d., feature, accordingly, is a passive one, representing the treatment that the characters already described may expect from the world. He who shal' one day fix the destiny of all men here pronounces certain characters "blessed;' but He ends by forewarning them that the world's estimation and treatment of them will be tlie reverse of His. 10. Blessed art they which are persecuted for rlji;htcousnes8' sake, &c. How entirely this tlieir whole species. 13. Ve are tixe salt of tlie earth—to preserve it from corruption, lo season its insipidity, to freshen and sweeten it. The value of salt for these purposes is abundantly referred to by classical writers as well as in Scripture; and hence Its .symbolical significance in the religious ot Torings as well of those wUhonl final l)eatitude has its ground in tlie Old Testament, is evident from the concluding words, wliere the encouragement lield out to endure such persecutions consists in its being but a continuation of wiiat v/as experienced bjthe Old Testament servants of God. But iiow. It may be asked, could such beartlful features of character provoke
Ohiisl's Seiiiwn on the 3fount. MATTHEW V. He Comes '.u Fulfil Lht Law. light of the JtfwM"-with reference to the vast and variegated surface which feels its fructifying and gladdening radiance. The same distinction is observable in the second pair of those seven parables wliicli our Lord spoke from the Galilean Lake—that of tlie "mustard seed," which grew to be a great overshadowing tree, anssvering to the sunlight which invests the world, ami that of the "leaven," which a woman took and, like the salt, hid in three measures of meal, till the whole was leavened (ch, as of those within the pale of revealed religion. lu Scriptnre, mankind, under the unrestrained workings of their own evil nature, are represented as entirely corrupt. Tluis, before the tlood (Genesis 6.11, 12); after the flood ((Jeuesis 8. 21); in the days of David (Psalm 14.2, 3); in the cln>s of Isaiali (Isaiah 1.5, 6); and in the days of Paul (Epnesians 2. 1-3; see also Job 14. 4; 15.15,16; John 3.6; compared with Romans 8. 8; Titus 3.2, 3). The remedy for this, says our Lord here, is the active presence of His disciples among their fellows. The character and principles of Christians, brought into close contact with it, are designed to arrest the festering corruption of humanity and .season Us insipidity. But how, it may be a.sked, are Christians to do this office for their fellow-men, if their righteousness only exasperate them, and recoil, in every form of persecution, upon themselves? The answer is, Tliat is but the tirst and partial effect of their Christianity upon the world: though the great proportion would dis-
13. 31-33). A city that is set on an lilll cannot be lild nor can it be supposed to have been so built e.xcept to be seen by many eyes. 15. Bfeltlicr do men light a candle —or ' lamp'—and put it under a bnsliel—a dry measure —but on a candlesticic—rather, ' under the bushel, but on the lamp-stand.' The article is inserted in both cases to express the familiarity of every one with tliose household utensils, audit givetli llglit—'shineth'—unto all that are in tite Ikouse. 16. Let your Ilht so shine before men, tliat tliey may see your good Vvorlcs, and glorify your Father which is heaven — As nobody lights a lamp only to cover it up, but places it so conspicuous!}- as to give light to all who need light, so Christians, being the light of the world, instead of liidi ng their light, are so to hold it forth before men that they may see what a like and reject the truth, a small but noble band would receive and hold it fast; and in the struggle that would ensue, one and another even of the opposing party would come over to His ranks, and at length the Gospel would carry all before it. tout If the salt have lost liis savour "become unsavoury" or "insipid;" losing its saline or Balling pVoperty. The meaning is. If that Christianity on which the health of the world depends, does in any age, region, or individual, exist only.in name, or if it contain not those saving elements for want of which the world languishes, wherewith shall it be salted 1—how shall the salting qualities be restoi'ed to it? (Cf. Mark 9.50.) Whether salt ever does lose its saline property — about which there is a difference of opinion—is a question of no moment here. The point of the case lies in the supposition—that if it should lose it, the. consequence would be as here described. So with Christians. The question is not. Can, or do, the saints ever totally lose that grace which makes them a blessing to their fellow-men? But, What is to be the issue of that Christianity which Is found wanting in those elements which can alone stay the corruption and season the lastelessness of an all-pervading carnality? The restoration or non-restoration of grace, or true living Christianity, to those who have lost it, has, in our judgment, nothing at all to do here. The question is not, If a man lose his grace, how shall thai grace be restored to him? but, Since living Christianity is the only " salt of the earth," if men lose that, what else can supply life the disciples of Christ lead, and seeing this, may glorify their Father for so redeeming, transforming, and ennobling earth's sinful children, and opening to themselves the way to like redemption and transformation.
17-tS. Identity of these Pkincipie.s with tucsb OK the Ancient Economy, in Contkast with the Keigning Traditional Teaching. Exposition of Principles (V. 17-20). 17. Think not that I am come— ' that I came'—to destroy tlie Law, or tlie Prophets—i.e., 'the authority and principles of the Old Testament.' (On the phrase, .see ch. 7. 12; 22. 40; Luke 16. 16; Acts 18. 15.) This general way of taking the phrase is much better than understanding "the Law" and "the Prophets" separately, and inquiring, as many good critics do, in what sense our Lord could be supposed to meditate the subversion of each. To the various classes of His h(}arers, who might view such supposed abrogation of the Law and the Prophets with very diflerent feelings, our Lord's announcement would, in effect, be such as this-'Ye who " tremble at the word of the Lord," fear not tliat I am going to sweep the foundation from under your feet: Ye restless and revolutionary spirits, hope not that I am going to head any revolutionary movement : And ye who hypocritically atfect great reverence for the Law and the Vro-phnXs, pretend not to find anything in my teaching derogatory to God's living oracles.' I am not come to destroy, but to fultil— Its place? What follows is the appalling answer to this question, it is thenceforth good for nothing, but to be cost out—a figurative expression of indignant exclusion from the kingdom of God (cf. ch. 8. 12; 22. 13; John 6. ;
9. 34). and to be trodden under foot of men—expressive of contempt and scorn. It is not the mere want of a certain character, but the want of it in those whose profession and appearayce were fitted to beget expectation of finding it. 14. \"e are tike ligl>t of tl»e world—Tliis being tlie distinctive title which our Lord appropriates to Himself fJohn 8. 12; 9. 5; and see John 1. 4, 9; 3. 19; 12. .^>, ' Not to subvert, abrogate, or annul, but to establish the Law and the Prophets—to unfold them, to embody them in living form, and to enshrine them in tlie reverence, affection, and character of men, am I come.' 18. For verily 1 say unto you—Here, for the first time, does that august expression o<'cur in our Lord's recorded teaching, with wliich we have grown so familiar as hardly to reflect on its full import. It is the expression manifestly, of supreme legislative authority : and as the subject in connection with wliioli it is uttered is the Moral Law, no higher claim to an authority strictly Divine could be advanced. For when we observe how jealously Jehovah asserts it as His exclusive prerogative to give law to men (Leviticus 18. 1-5; 19.37; 26. 1-4; i.i-16, Ac), such language as this of our Lord will appear totally unsuit-
36)—a title expressly said to be unsuitable even to the highest of all tlie prophets (John 1. 8)— it must be applied nerc by our Lord to His disciples only as they shine with His light upon tlie world, in virtue of His Spirit dwelling In tliem, and the same mind being in them which was also in Clirist .lesus. Nor are Christians anywliere else BO called. Nay, as if to avoid the august title whicli the Master has appropriated to Himself, Christians are said to " shine"—not as " lights," as our translators render it, but—"as luminaries in the world" (Phillppians 2. 15); and the Biiplist is said to have been "tlie burning and Bhinitig"-not " light," as in our translation, but "lamp" of his day (John 5. .35). Let It be observed, too, that while the two figures of salt and sunlight both express the same function of Cliristians—their blessed influence on their fellow-men—they each set this forth under a different aspect. Salt operates vitrrnallii, in the mass with which it coniefl In contact; the sunlight operates externally, irradiating able, and indeed abhorrent, from any creature-lips. When the Baptist's words—" I say unto you" (ch. 3. U)— are compared with those of his Master here, the dilference of the two cases will be at once apparent. Till heaven and eartli pass—Though even the Old Testament announces the ultimate " perdition of the heavens and the earth," in contrast with the Immutability of Jeliovati (Psalm 102. 24-27), the prevalent represetitation o( I he heavens and the earth in Scripture, wlien employed as a popular figure, is that of theirstohi Vidj/ (Psalm 119.S9-91; Eoclesiastes 1.4; Jeremiah 25, 26). It is the enduri n^', stabilall that it reaches. Hence Christians are warily styled "the salt of the raJ-Wt"—with refer(?nce to the masses of poauklnd with whom they are expected to mix ; but " the 20 ity, then, of the great truths and principles, ' .•,>val and spiritual, of the Old Testament revelation whie t-i»d
Christ's Sermon on the Mount, MATTHEW V. The Sixth Commaiidiiienl Jllicslyated. ttus expresses. on« Jot—the smallest of the Hebrew lethere to be to contrast His own teaching, more or less, with that of Moses; either as opposed to it—as some go the lengtli of affirming—or at least as nlodil'ying, enlarging, elevating it. But wlio can reasonably imagine such a thing, just after the most solemn and eliipliatic proclamation of the perpetuity of tlie law, and the honour and glory in which it was to be held under tlie new economy? To us it seems as plain as possible tliat our Lord's one object is to contrast the traditional perversions of tlie law with the true sense of it as expounded by Himself. A few of those who assent to this still thinn tliat "to the ancients" is the only legitimate translation of the words; understanding tliat our Lord is reporting wliat liad been said to the ancients, not by Moses, but by tlie pci verters of his law. We do not object to this; but we incline to think (with Beza, and after him with Fritzsohb, OlSHAUSEN,STiEK,and Bloomfield) that" by tlie ancients" must have been what our Lord meant liei e, referring to the corrupt teacliers ratlier tlian tlie perverted people.. Tliou Shalt not kill :—g. d., 'This being all that the law requires, wliosoever has imbrued his hands in liis brother's blood, but he only, is guilty of a biea<:h of lliis commandment;' and wliosoever sltall kill sh.iH be in danger of—'liable to'—tiie judgment i. e., of the sentence of those inferior courts of judicature wliicli were establislied in all the principal towns, in compliance witli Deuteronomy 16. 10. Thus was this commandment reduced, from a holy law of tlie heart-searching God, to a mere criminal statute, taking cognizance'only of outward actions, sucli as that which we read in Exodus 21. 12; Leviticus 24. 17. ii'Z. But 1 say unto you—Marie tlie authoritative tone in which—as Himself the Lawgiver and Judge—Christ now gives the true sense, and explains the deep reach, of the commandment. Tliat whosoever is angry with his brother witliout a cause sliall be in danger of the judgment ; and whosoever sliall say to his brother, Ilaca I shall be in danger of the council ters—or one tittle—one of those little strokes by which alone some of the Hebrew letters are distiuguislied from othei's like thera—shall in uo vrise pass from tike law, till all be fiilfilled—The meaning is, that ' not so much as the smallest loss of authority or vitality shall ever come over the law.' The expression, "till all be fulfilled," i.s much the same in meaning as 'it shnll be had In undiminished and enduring honour, from its greatest to its least requirements.' Again, this general way of viewing our Lord's words here seems far preferable to that doctrinal understanding of them whicii would require us to determine the different kinds of "fultillaent" which the moral and the ceremonial purls of it were to hnve. 19. Whosoever therefore sltall break rather, 'dissolve,' 'annul,' or 'make invalid' — one of these least commandments—an expre.ssion equivalent to ' one of the least of tliese commandments'—and shall teach men so—referring to the Pharisees and their teaclihig, as is plain from the next verse, but of course embrac Ing all similar schools and teaching in the Christian C'hui'ch— shall be called the least in the kinjjdom of heaven—As the thing spoken of is not tlie practical breaking, or disobeying, of the law, but annulling or enervating >ts obligation by a vicious system of iuterpretation, and teaching otliers to do the same; so the Ihing threat-jned is not exclusion from heaven, and still less tin lowest place in it, but a degraded and eonlemptuous position Ln the present stage of the kingdom of God. lu other words, ' they shall be reduced by the retributiv'. providence that overtakes them, to the same condition of dishonour to which, by their system and tlieir teaclilng, tiiey have brought down those eternal principles of God's law.' but whosoever shall do and teach them—whose principles and teaching go to exalt the authority and honour of God's law, in its lowest as well as liigliest requirements—the same shall be called great in the kingdom of heaven—' shall, by tliat providence wliich watches over the honour of God's moral adm'nisiration, be raised to the same position of autliorbut whosoever shall say, Thou fool ! sliall be in danger of hell fire—It is unreasonable to deny, as Alexander does, that three degrees of punislinieut are here meant to be expressed, and to say tliat it is but a threefold expression of one and tlie same thing. Cut Roinish expositors greatly err in taking the first two—"the judgment" and " the council"—to refer to degrees of temporal punishment with which lesser sins were to be visited under tlie Gospel, and only the last—" hell fire"—to refer to the future life. All three clearly refer to Divine retribution, and that alone, for breaches of this commandment; though this is expressed by an allusion to Jewish tribunals. The "judgment," as already explained, was the lowest of these; the "council," or 'Sanhedrim,'—which sat at Jerusalem—was the highest; while the word used for "hell flre" contains an allusion to the " valley of the son of Hinnom" (Joshua 18. 16). In this valley the Jews, when steeped in idolatry, went the lengtli of burning their children to Molecli "on the high places of Tophef —in consequence of which good Josiali defiled it, to prevent the repetition of such abominations (2 Kings 23. 10); and from that time forward, if we may believe the Jewish writers, a fire was kept burning in it to consume the carrion and all kinds of impurities that collected about the capital. Certain it is, that while tlie final punishment of tlie wicked is described in the Old Testament by allusions to this valley of Tophet or Hinnom (Isaiah 30.33; Ity and honour to wliich they exalt the law.' !40. For I Bay unto you, That except your righteousness shall exceed the righteousness of tlie scribes and Pliarisees —The superiority to the Pharisaic righteousness here required is plainly in kind, not degree; for all Scripture teaches that entrance into God's kingdom, whether in its present or future stage, depends, not on the degree of our excellence in anything, but solely on our having the character itself which God demands. Our righteousness, then—if it is to contrast with the outward and formal righteousness of the scribes and Pharisees—must be inward, vital, spiritual. Some, indeed, of the scribes and Pharisees themselves might liave the very righteousness here demanded; but our Lord is speaking, not of persons, but of the gj/stem they represented and taught, .ye shall in no case enter into tlie kingdom of heaven—If this refer, as in tlie preceding verse, rather to theeartlily stage of this kingdom, the meaning is, that wlthouta righteousness exceeding that of tlie Pharisees, we cannot be members of it at all, save In name. This was no new doctrine (Romans 2. 28, 29 ; 9. 6; Philippians 3. 3). But our Lord's teaching here stretches beyond the present scene, to that everlasting stage of the kingdom, where without "^purity of heart" none "shall see God."
66. 24), our Lord Himself describes the same by merely quoting these terrific descriptions of the evangelical prophet (Mark 9. 43-48). What precise degrees of unholy feeling towards our brother are indicated by the words " Raca" and "fool" it would be as useless as it is vain to Inquire. Every age and every country has its modes of expressing such things; and no doubt our Lord seized on the then current phraseology of unholy disrespect and contempt, merely to express and condemn the difiorent degrees of such feeling when brought out in words, as He had immediately before condemned the feeling itself. In 27ie spirituality of the true righteousness, in contrast with thai of the Scribes and Pharisees, illustrated from the fiixth Commandment (u. 21-26). 21. Ye have heard that it was aid by them of old time—or, as in the margin, ' to them of old time.' Which of these translations is the right one has been much controverted. Either of them is grammatically defensible, though the latter — "to the ancients"—is more consistent with New Testament usage (see the Oreekot Romans 9. 12, 26; Revelation 6. 11; 9. 4); and most critics decide In favour of it. But It is not a question of Greek only. Nearly all who would translate " to the ancients" take the speaker of the words quoted to be Moses in the law ; " the ancients" to be the people to fact, so little are we to make ofmere words, apart from the feeling which they express, that ns anger is expressly said to have been borne by our Lord towards His euemiea whom Moses gave the law; and the intention of our Lord
Christ's Semon on the Mount. MATTHEW V. The Seventh Coimnandmcnt Iliuslraled. though mixed with " grief for the hardness of their hearts" (Mark 3. 0), atul as the apostle teaches us tluit tliere is an anger wliich is not sinful (Ephesians -1. 26) ; so in the Episciently well. That our Lord meant here merely to give a piece of prudential advice to liis hearers, to keep out of the hands of the law and its officials by settling all disputes with one another privately, is not for a moment to be supposed, though there are critics of a school low enough to suggest tliis. The concluding woids—" Verily tle of James (2. 20) we find the words, " O vain" or 'empty' man; and our Lord Himself applies the very word "fools' twice in one breath to the blind guides of the people (ch.
23. 17, 19)—althougli, in both cases, it Is to false reasoners rather than persons that such words are applied. The spirit, then, of tlie whole statement may be thus given: 'For ages ye have been taught lliat tlie sixth commandment, for example, is broken only by tlie murderer, to pass sentence upon whom is tlie proper business of the recognized tribunals; but I say unto you that it is broken even by causeless anger, which is but hatred in the bud, as hatred is incipient murcer (1 John 3.
I say unto thee. Thou shall by no means come out," &c. maiiifestly show that though the language is drawn from human disputes and legal procedure. He' is dealing with a higlier than any human quarrel, a higher than any human tribunal, a higher than any human and temporal sentence. In this view of the words—in which nc;irly all critics worthy of the name agr(;e — the spirit of thorn may be thus expressed : 'In expounding the sixth commandment, I have spoken of offences between man and man ; reminding you that the offender lias another party to deal with besides him whom he has wronged on earth, and assuring you that all worship oH'ered to the Searcher of hearts by one who knows that a brother has just cause of complaint against him, and yet takes uo steps to remove it, is vain: But I cannot pass from this subject without reminding you of One whose cause of complaint against you is far more deadly than any that man can have against man: and since with tliat Adversarj' you are already on the way to judgment, it will be your wisdom to make up the quarrel without delay, lest sentence of condemnation be pronounced upon you, and then will execution straightway follow, from the effects of which you shall never escape as long as any remnant of the olfence remains unexpiated.' It will be observed tliat aa the principle on which we are to "agree" with this "Adversary" is not here specided, and the precise nature of the retribution that is to light upon the despisers of this warning is not to be gathered from the mere use of the word "prison;" so, the remt'dilcssness of the punishment
/5); and if by the feelings, much more by those ivords in which all ill feeling, from the slightest to the most envenomed, are wont to be cast upon a brother: and just as there are gradations in human courts of judicature, and in the sentences which they pronounce according to the degrees of criminality, so will the judicial treatment of all the breakers of this commandment at tlie Divine tribunal be according to their real criminality before the heart-searching Judge.' Oh what holy teaching is this! 83. Therefore—to apply the foregoing, and show its paramount importance—if thou bring thy gift to the altar, and tliere remeraberest that thy brotlier liatli auglit —of just complaint against thee; at. Leave tliere tl»y gift before the altar, and go thy way ; first be reconciled to thy brotlier—The meaning evidently is—not, 'dismiss from thine own breast all ill feeling,' but 'get thy brother to dismiss from his mind all grudge against thee.' and then come and oi Fer tliy gift— ' The picture,' says Tholuck, 'is drawn from life. It transports us to the moment when the Israelite, having brought his sacritice to the court of the Israelites, awaited the instant when the priest would approach to receive it at his hands. He waits with his gift at the rails which separate the place where he stands from the court of the priests, into which his offering will presently be taken, there to be slain by the priest, and by liim presented upon the altar of sacrifice.' It is at this solemn moment, when about to cast himself upon Divine mercy, and seek in his offering a seal of Divine forgiveness, tliat the offerer is supposed, all at once, to remember that some brother has a just cause of complaint against him through breach of this commandment in one or other of the ways just indicated. What then? Is he to say. As soon as I have offered this gift I will go straiglit to my brother, and make it up with him? Nay; but before another step is taken—even before the offering is presented—this reconciliation is to be sought, though the gift have to be left unotl'ered before the altar. The converse of the truth here taught is very strikinglj' expressed in Mark 11. 25, 26: "And when ye stand praying (in the very act), forgive, if ye have aught (of Just complaint) against any ; that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive you." Hence the beautiis not in so many words expressed, and still less is its actual cessation taught. The language on all these points is designedly general; but it may safely be said that the unending duration of future punishment—elsewhere so clearly and awfully expressed by our Lord Himself, as iu
V. 29 and 30, and Mark 9. -13, 48—is tlie only doctrine with which His language here quite naturally and fully accords.
Thesame subject illustrated from the Seventh Commandment (y. 27-32). 37. Ye have heard that it was said—The words " by," or "to them of old time," in this verse are insufficiently supported, and probably were not in the original text. Tliou siialt not commit adultery—Interpreting this seventli, as they did the sixth commandment, tlie traditional pcrverters of the law restricted the breach of it to acts of criminal intercourse between, or with, married persons exclusively. Our Lord now dissipates such delusions. 5J8. But 1 say unto you, That whosoever looketh on a woman to lust aftci' licr with the, intent to do so, as tlie same expression is used in ch. 6.1; or, with tlie full consent of his will, to feed thereby his unholy desires — hath coniiitltted adultery wltli lier already iii liis heart—W'e are not to suppose, from the word here used—" adultery"— tliat our Lord means to restrict the breach of this commandment to married persons, or to criminal intercourse with such. The expressions, "whosoever looketh," and "looketh upon a woman," seen clearly to extend the range of this coinmaiidment to all forms of impurity, and the counsels which follow—as tlicy most certainly were intended for all, whether married or unmarried—seem to confirm this. As in dealing with the sixth commandment our Lord llrsl expounds it, and then iu the four following verses applies His exposition, so hero He first expounds the seventh comiiiandmont, and then iu the four following verses apiilios His exposition, aa. And if t!iy rlj{l»t eye—the readier and the dearer of the two; oifend ttiee—be a 'trap-spring,' or as in the New Trslainent, be 'an occasion of stumbling* to thee—pluck it out and cast it from flu-e — implying a certain indignant promptitude, heedless Of whatever cost to feeling the act may involve. Of course, il i.s ful practice of the early Church, to see that all differences amongst brethren and sisters in Christ were made up, in tlie spirit of love, before going to tlie Holy Communion ; and tlie Cluirch of England has a rubrical direction to this effect in lier Communion service. Certainly, if this be the highest act of worship on earth, such reconciliation—though obligatory on all other occasions of worsliip —must be peculiarly so then. 25. Agree wltli tliine «\dversary—thine opponent in a matter cognizal)le by law. quickly, whiles thou art In the way witik him—" to the magistrate," as in Luke 12. 58 ; lest at any time—here, rather, ' lust at all,' or simply ' lest'—tlie adversary deliver thee to the Judge, and tlic judge—having pronounced thee in tlio wrong—deliver tlicc to tlie officer-the ollicial whose 'jusincss it is to see the sentence carried into ell'ect, and tl ou be cast into prison. Verily I say unto thee, Tliou slialt by no means come out thence, till thou liast paid tlie uttermost fartliing—a fractional Koniun coin, to which our "farthing" answers sulli22 not, the' eve simply of which our Lord speaks—as If execu-
Chrixt's Sennon on lite Muunt. MATTHEW V. The Third Commandmenl Illustrated, tioii v\-pre to be done upon the bodily organ—though there have been fanatical ascetics who have botli advocated and ing ourselves, but performing to the Lord our oaths, only to give a precept of His own directly in the teeth of it. Evidently, it is 'swearing in common intercourse and on frivolous occasions ' that is here meant. Frivolous oaths were indeed severely condemned in the teaching of the times. But so narrow was the circle of them that a man might swear, says Lightfoot, a hundred thousand times and yet not he guilty of vain swearing. Hardly anything was regarded as an oath if only the name of God were net in it; just as among ourselves, as Trench well remarks, a certain lingering reverence for the name of God leads to cutting off portions of His name, or uttering sounds nearly resembling it, or substituting the name of some heathen deity, in profane exclamations or asseverations. Against all Uiis our Lord now speaks decisively; teaching His audience that every oath carries an appeal to God, whether named or not. neither by heaven ; for it practised this, showing a very low apprehension of spiritual thines—but offending eye, or the eye considered as the occasion of sin ; and consequently, only the sinful exercise of the organ which is meant. Por as one might put out his eyes without in the least quenching tlie lust to which they ministered, so, "if thine eye be single, thy whole body shall be full of light," and, when directed by a holy mind, becomes an "instrament of righteousness unto God." At the same time, just as by cutting off a hand, or plucking out an eye, the power of acting and of seeing would be destro.ved, our Lord certainly means that we are to strike at the root of such unholy dispositions, as well us cut off the occasions which tend to stimulate them, for it is profitable for'tUee that one of thy members Bhouhl perish, nnd not that thy whole body should is God's throne : 35. Nor by the eartli ; for it is his footstool (quoting Isaiah 66. 1); neither by Jerusalem for it is the city of the great King (quoting Psalm iH. 2). 36. Neither shalt tliou swear by thy head, because thou canst not make one liair white or black. In the other oaths specified, God's name was profaned quite as really as if His name had been uttered, because it was instantly suggested by the mention of His "throne," His " footstool," His "city." But in swearing by our own head and the like, the objection lies in their being 'beyond our control,' and therefore profanely assumed to have a stability which they have not. 37. But let your communication—'your word,' in ordinary intercour'e, be, Yea, yea; Nay, nay: ' Let a simple Ie? and iVo suf Hce in affirming the truth or the untruth of anything.' (See Janieg be cast into hell—lie who despises the warning to "cast from him," with indignant promptitude, an offending member, will find his whole body " cast," with a retributive promptitude of indignation, "into hell." Sharp language, this, from the lips of Love incarnate! 30. And ifthy i'li;ht i>and—tlie organ of action, towhich the eye excites offend thee, cut it off, and cast it from thee ; for it is protllable, Ac—See on v. 29. The repetition, in identical tern]s, of such stern truths and awful lessons seems characteristic of our Lord's manner of teaching. Of. Mark 9.
43-48. 31. It hath been said—This shortened form was perhaps intentional, to mark a transition from the commandments of the Decalogue to a civil enactment on the subject of Divorce, quoted from Deuteronomy 2-1. 1. The law of Divorce—according to its strictness or laxity—has so intimate a bearing upon purity in the married life, that nothing could be more natural than to pass from ther seventh commandment to the loose views on that subject then current. Wliosoever shall put away his wife, let him give her a writing of divorcement—a legal check upon reckless and tyrannical separation. The one legitimate ground of divorce allowed by the enactment just quoted was "some uneleanness "—in other words, conjugal infidelity. But while one school of interpreters (that
5. 12, and 2 Corinthians 1. 17, 18.) for whatsoever is more than these cometh of evil—not ' of the evil one ;' though an equally correct rendering of the words, and one which some expositors prefer. It is true that all evil in our world is originally of" the devil, that it forms a kingdom at the head of which he sits, and that, in every manifestation of it he has an active part. But any reference to this here seems unnatural, and the allusion to this passage in the Epistle of James (5. 12) seems to show th.at this of Shammai) explained this quite correctly, as prohibiting divorce in every case save that of adultery, another school (that of Hillel) stretched the expression so far as to Include everything in the wife offensive or disagreeable is not the sense of it: "Let your yea be yea; and your nay, nay; lest ye fa Uinto condemnation." The untruthfulness of our corrupt nature shows itself not only in the tendency to deviate from the strict truth, but in the disposition to suspect others of doing the same; and as this to the husband—a view of the law too well fitted to minister to caprice and depraved inclination not to find extensive favour. And, indeed, to this day the Jews allow divorces on the most frivolous pretexts. It was to meet is not diminished, but rather aggravated, by the habit of confirming what we say by an oath, we thus run the rislt of having all reverence for God's holy name, and even for strict truth, destroyed in our hearts, and so "fall into condemnation." The practice of going bejond Yes and No in affirmations and denials—as if our word for it were not enough, and we expected others to question it springs from that vicious root of untruthfulness which is only aggravated by the very effort to clear ourselves of the suspicion of it. And just as swearing to the truth of what we say begets the disposition it is designed to remove, so the love and reign of truth in the breasts of Christ's disciples reveals itself so plainly even to those who themselves cannot be trusted, that their simple Yes and No come soon to be more relied on than the most solemn asseverations of others. Thus does the grace of our Lord Jesus Christ, like a tree Cast into the bitter v/aters of human corruption, heal and sweeten them. this that our Lord uttered what follows: 33. But I say unto you, That whosoever shall put away Ills wife, saving for the cause of fornication, causeth her to commit adultery i.e., drives her into it in case she marries again ; and whosoever shall marry her that is divorced—for anything short of conjugal infidelity—commltteth adultery—for if the commandment is broken by the one party, it must be by the other also. But see on cli. 19. 4-9. Whether the innocent party, after a just divorce, may lawfully marry again, is not treated of here. The Church of Rome says. No; but the Greek and Protestant Churches allow it.
Same subject illu.itrated from the Third Commandment (v.
33-.'?7). 33. Again, ye have heard that it hath been said by them of old time. Thou shalt not forswear thyself— These are not the precise words of Exodus 20. 7 ; but they express all that it was currently understood to condemn, Same Subject—Retaliation {v. 38-12). We have here the converse of the preceding lessons. They were negntire: t hese axe positive. 38. Ye have heard that It hath l>een snid (Exodus 21.23-25; Leviticus 21. 19,20; Deuteronomy
VIZ., false swearing (Leviticus 19. 12, &c.). This is plain from what follows. But 1 say unto you. Swear not at all—That this was meant to condemn swearing of every kind and on every occasion—as the Society of Friends and some other nltra-morallsts allege—Is not for a moment to be thought. For even Jehovah is said once and again to have sworn by Himself; and our Lord certainly answered upon oath to a question put to Him by the high priest; and the apostle several times, and in the most solemn language, takes God to witness that he spoke and wrote the truth ; and It Is Inconceivable that our Lord should here have quoted the precept about not forswear-
19. 21), An eye for an eye, and a tooth for a tooth i. e., whatever penalty was regarded as a proper equivalent for these. This law of retribution—designed to take vengeance out of the hands of private persons, and commit
It to the magistrate—was abused in the opposite way to tlie commandments of the Decalogue. While they were reduced to the level of civil enactments, this judicial regulation was held to be a warrant for taking redresa Into their own hands, contrary to the injunctions of the Old Testament Itself (Proverbs 20.22; 2J. 29). 39. But 1 23
Chrises Sermon on the Mount. MATTHEW VI. Against Oslentalion in Riyhteousnc3t, •ay unto yon, That ye resist not evil ; but whosoever shall smite thee on thy right cheek, turn to him the other also—Oar Lord's own meek, yet diguified bearing, wlieu smit ten rudely on the elieek (John 18. 22, 2S), and not liteially presenting the otlier, is the best Gomrnenton these words. It is tlie preparedness, atter one indignity, not to Invite but to submit meekly to another, williout retaliation, whicli tliis strong language is meant to convey. 40, And If any man will sue tliee at the law, and take away thy coat—the innergarment; in pledge lor a debt {Exodus of it certainljIs that of One who spake as never man spake. 4G. For If ye love them which love you, what reward have ye 1 do not even the publicans the same ! —Tlie publicans, as collectors of taxes due lo tlie Koiiiar. government, were ever on this account obnoxious to me Jews, who sat uneasy under a foreign yoke, and disliked whatever brought tliis unpleasantly before them. But the extortion practised by this class made them hateful to the community, who in their current speech ranked them with "harlots." Nor does our Lord scruple to spea-k of tliem as others did, which we may be sure He never would
22. 2d, 27)—let him have thy cloak also—^the outer and more costly garment. This overcoat was not allowed to be retained over night as a pledge from the poor, because they used it for a bed-covering. 4:1. And whosoever shall compel thee to go a mile, go with him twain an allusion, probably, to the practice ol the Romans and some Eastern nations, who, wlien government despatches had to be forwarded, obliged the people not only lo furif it had been calumnious. The meaning, then, is, 'In loving those who love you, there is no evidence of superior princij)le; the worst of men will do this : even a publican will go that length.' 47. And if ye salute your brethren only—of the .same nation and roligion with jourselves—what do ye more [than others] I—' what do ys uncommon' or ' extraordinary?' e., wherein do ye creel f do not even the publicans so J—The true reading liere appears to be, ' Do not even the heathens the same?' Cf. nisli horses and carriages, but to give personal attendance, olteu at great inconvenience, wlieu required. But the tiling here demanded is a readiness to submit to unreasonable demands of whatever kind, ratlier than raise quarrels, with all tlie evils resulting fioni tliem. Wluit follows is a beautiful extension of tliis precept. 43. Give to hljin that asketh thee—The sense of unreasonable asking is liere implied (of. Luke 6. 30). and from him (hat would borrow of thee turn not thou away—Though t he word signifles classically 'to have money lent to one on security,' or ' witli interest,' yetas this was not the original Ben.se of the word, and as usury was forbidden among the Jews (Exodus 22. 25, &c.), it is doubtless simple borrowing whicli our Lord here means, as indeed the whole strain of the exljortation implies. Tills shows tliat such counsels as " Owe no man anything" (Romans 13. 8), are not to be taken absolutely ; else tlie Scripture commendations of the righteous for "lending" to his necessitous brotlier (Psalm 37.36; 112. 5; Luke 6. 37) would have no application. turi> not tJiou away—a graphic expression of nufeeling refusal to relieve a brotlier in extremity. ell. IS. 17, where the excommunicated person is said to be "as an heathen man and a publican." 48. Be ye therefore—rather, ' Ye shall therefore be,' or 'Ye are therefore to be,' as My disciples and in My kingdom—perfect, or 'complete.' Manifestly, our Lord here speaks, not of degrees of excellence, but of the kind of excellence which was to distinguish His disciples and characterize His kingdom. When therefore He adds, even as your Father which is in heaven Is perfect, He refers to that fullorbed glorious completeness which is in the great Divine Model, "their Father whlcli is in heaven."
CHAPTER VI. Sermon ON THE Mount—conii/iued. Ver. 1-18. Furthkr Illustration of the Righteousness or the Kingdom —ITS Unostentatiousness. General Caution against Ostentation in Religious DtUies (v. 1). 1. Take heed that ye do not your alms—But tlie true reading seems clearly to be Same Subject—Love to Enemies (v. -13-18). 43. Ye have heard that it hath been said—(Leviticus 19. 18.) Thou sltalt love thy neighbour—To tiiis the corrupt teachers added, and hate thine enemy—as if the one were a legitimate inference from the otlier, instead of being a detestable gloss, as Bengel indignantly calls it. Lightfoot quotes some of the cursed maxims inculcated by those Iraditionists regarding the proper treatment of all Gentiles. No wonder that tlie Romans charged the Jews with hatred of tlie human race. 44. But'l say unto you, iMve your enemies—The word here used denotes moral ' your righteousness.' The external authority for both readings is pretty nearly equal; but internal evidence is decidedly in favour of 'righteousness.' The subject of the second verse being 'almsgiving,' that word—so like the other in Gre'ek—might easily be substituted for it by the copyist: whereas the opposite would not be so lilcely. But it is still more in favour of "righteousness," that if we so read the first verse, it then becomes a general heading for this whole section of the Discourse, inculcating unostentatiousness in al! deeds of righteousness Almsgiving, Prayer, and Fasting being, in that case, but selected examples of this rigliteousuess ; whereas. If we read, " Do not your a/m*," &c., this flrsl verse will have no reference but to tliat one point. By " righteousness," in this case, we are to understand that same righteousness of the kingdom of heaven, whose leading features—in opposition to traditional perversions of it—it is the great object of this Discourse to open up; that righteousness of which the Lord says, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven" (ch. 5. 20). To "(to" this righteousness, was an old and well-understood expression. Thus, " Blessed is he that doeth righteousness at all times" (Psalm lOG. 3). It refers to the actings of righteousness in tlie life—the outgoings of the gracious nature—of which our Lord afterwards said to Ills discilove, as distinguished from the other word, which expresses personal aliection. Usually, the former denotes 'complacency in the character' of the person loved; but here it denotes the benignant, compassionate outgoings of desire Ibr another's good, bless them that curse you, do good to them that hate you, aikd pray for them which despltefully use you, and persecute you—The best commentary on these matchless counsels is the bright example of Him who gave them. (See 1 Peter 2.
21-21; and cf. Romans 12. 20, 21; 1 Corinthians 4. 12; 1 Peter
8.9.) But though such precepts were never before expressed—perhaps not even conceived—with such breadth, precision, and sliarpness as here, our Lord is here only the Incomparable Interpreter of the law in force from the lieginnlng; and tills is the only satisfactory view of the enples, "Herein is my Father glorified, that ye bear much tire strain of this Discourse. 45. That ye may be tlie cliildren— ' that ye may besons'—of your Fatlier which fruit; so shall ye be mj' discijiles" (John 15.8). before men, to be seeii of them—'with the view' or 'intention of being beheld of them.' See the same expression in cli. is in lienven—The meaning is, 'that ye may show yourselves to be such by rexembling Him' (cf. t'. 9and Kpheslans 5. 1). for he maketh his sun—'your Father's sun.' Well might Hengel exclaim, ' Magnificent appellation !' —to rlMC ou the evil and on the good, and sendet.h rain on the Just and on the unjust—rather (without the
5. 28. 'True, He had required them to let their light so shine before men that they might see their good works, and glorify their Fatlier which is in heaven (ch. 5. lli). But this is (luitc consistent with not making n display of our righteousness for self-glorilicatlon. In fad, tlie doing ' on evil and good, and on Just and unjust.' When we Hnd (Jod's own procedure held up for Imitation In the artk le) of the former necessarily liniilies our not doing the Hiitter. otherwise ye have no reward of your Father whirb law, and much more In the prophets (Leviticus 19. 2; 20. is in heaven—When all duty is done to God—as piimarl-
26; and cf. 1 Peter 1. 15, 16), we may see that the principle ly enjoining and linally judging of it—He will take caro of this surprising verse was nothing new: but the form
Cfirisi's Sermon on the Mount MATTHEW VI. The Lord's Prayer a ModeL that it be duly recognized ; but when done purely for osknoweth what ye need before ye nsk it; tor it is not men, as such, that He is addressing in tliis Discourse, but His own disciples—the poor in spirit, the mourners, tlie meek, hungry and thirsty souls, the mercilul, the pure in lieart, the iieaccmakers, who allow themselves to liave all manner of evil said against them for the Son of man's sake in short, the new-born children of God, who, making their Father's interests their own, are here assured that their P'ather, in return, makes their interests His, and needs neither to be told nor to be reminded of tlieir wants. Yet He will have His children pray to Him, and links all His promised supplies to their petitions for tliern; thus encouraging us to draw near and keep near to Him, to talk and walk with him, to open our every case to Him, and assure ourselves that thus asking we shall receive— ttntation, God cannot own it, nor is His judgment of it even thought of—God accepts only what is done to Himself So much for the general principle. Now follow three illustrations of it.
Alnysgiving (u. 2-4). a. Therefore, when thou doest thine alius, do not sound a trumpet before thee—The expression is to be taken figuratively for blazoning it. Hence our expression to 'trumpet.' as the hypocrites do—This word—of such frequent occurrence in Scripture, signifying primarily 'one who acts a part'—denotes one who either pretends to be what he is not (as here), or distembles what he really is (as in Luke 12. 1, 2). in the synagogues and In the streets—the places of religious and secular resort—tliat they may have glory of men. Verily I say unto you—In such august expressions, it is the Lawgiver and Judge Himself that we hear speaking tlius seeking we shall And-thus knocking it shall be opened to us. 9. After this manner—more simply 'Thus,' therefore pray ye—The "ye" is empliatic here, in contrast with the heathen prayers. That this matchto us. They have their reward—All they wanted was human applause, and they have It—and with it, all they will ever get. 3. But when thou doest alms, let not tliy less prayer was given not only as a model, but as a fm-m, might be concluded from its very nature. Did it consist only of hints or directions for prayer, it could only be used as a directory; but seeing it is an actual prayer—designed, indeed, to show how much real prayer could be compressed into the fewest words, but still, as a prayer, only the more Incomparable for that—it is strange that there should be a doubt whether we ouglit to pray that very prayer. Surely the words with which it is introduced, in the second utterance and varied form of it which we have in Luke 11. 2, ought to set this at rest: " When ye pray, say, Our Father." Nevertheless, since the second form of it varies considerably from tlie first, and since no example of its actual use, or express quotation of its phraseology, occurs in the sequel of the New Testament, we are to guard against a superstitious use ot left hand know what thy right hand doeth— ' So far from making a display of it, dwell not on it even in thine own thoughts, lest it minister to spiritual pride.' 4. That thine alms may he in secret, and thy Father which seeth in secret [Himself] shall reward thee openly—The woid "Himself" appears to be an unauthorized addition to the text, which the sense no doubt suggested. See 1 Timothy 5.25; Romans 2.16; 1 Corinthians i. 5.
Prayer (v. 5, 6). 5. *Aiid when thou prayest, thou ghalt—or, according to the preferable reading, 'when ye pray ye sliair—not be as the hypocrites arc; for they love to pray standing in the synagogues and in the comers of the streets (see on v. 2), that they may be seen of men. Verily I say unto you, They have, &c. The standing posture in prayer was the ancient practice, alike in the Jewish and in the early Christian Church, as it. How early this began to appear in the cluireli-services, and to what an extent it was afterwards carried, ia known to every one versed in Churcli history. Nur lias the spirit which bred this abuse quite departed froiii smne branches of the Protestant Church, thouglj the oppcwite and equally condemnable extreme is to be found in <ii iier branches of it. is well known to the learned. But of course this conspicuous posture opened the way for the' ostentatious. 6. But thou, when thou prayest, enter into tiny closet a 'place of retirement'—and when thou hast shut thy door, pray to thy Father which is in secret ; and thy Fatlier whicli seeth in secret shall reward thee openly—Of course it is not the simple publicity of prayer which is here condemned. It may be offered in any circumstances, however open, If not prompted by the spirit of ostentation, but dictated by the great ends of prayer
Model Prayer («. 9-13). According to tlie Laiin f iii; >rs and the Lutheran Church, the petitions ol ilu* Loril's Prayer are seven In number; according to ihe Gri ek fathers, the Reformed Church and the Wesiiiii usiei divines, they are only six; the two last being i e:;;i i di-l— N\-e think, less correctly—as one. The first tliie )> iiii >ns have to do exclusively with God: "Thy nam. ia,Ilowed" — "Thy kingdom come" — "Thy wiii i.e ^ r.e.'- And they occur in a rfeceridtng scale—from Hini li .lnwn to the manifestation of Himself in His kiiifiil nn ; and ftom His kingdom to tlie entire subjection of ns sniij i ts, or the complete doing of His will. The rem;uiiiii,j I :>ur petitions have to do with ourselves : "Give us mir .!a ily bread" — "Forgive our debts" — "Lead us \\n\ into temptation"—"Deliver us from evil." But t. ese la iter petitions occur in an ascending scale—from lipiinlily wants of every day up to our final deliverance ii <mii all
Itself. It is the retiring character of true prayer which is here taught.
Supplementary Directioxis, and Model Prayer (v. 7-15). 7. But when ye pray, use not vain repetitions— ' Babble not' would be a better rendering, both for the form of the word—which in botli languages is intended to imitate the sound—and for tlie sense, which expresses not so much the repetition of the same words as a senseless multiplication of them; as appears from what follows, as the heathen do : for they think that they shall be heard for their much speaking—This method of heathen devotion is still observed by Hindoo and Mohammedan devotees. With the Jews.says Lightfoot, it was a maxim, that 'Kvery one wlio multiplies prayer is heard.' In the Church of liome, not only is it carried to a shameless extent, but, as Tholuck justly observes, the very prayer which our Lord gave as an antidote to vain repetitions is the most abused to tliis superstitious end; tlie number of times it is repeated counting for so much more merit. Is not this just that cliaracteristic feature of heathen devotion which our Lord here condemns? But praying much, and using at times the same words, is not here condemned, and has the example of our Lord Himself in its favour, evil.
//Miocaiion; Our Father which art in heaven. In the former clause we express His nearness to us; in the latter. His distance from us. (See Ecclesiastes 5.2; Isaiah
6i). 1.) Holy, loving familiarity suggests the oiii; awful reverence the other. In calling Him "Father'' we express a relationship we have all known and felt surrounding us even from our infancy; but in calling llira our Blather " who art in heaven," we contrast Him with tlie fathers we all have here below, and so raise our souls to tliat " heaven" where He dwells, and that Majesty nd. Glory which are there as in their proper home, I'h se e. Be not ye therefore like unto them i for your Father knoweth what things ye have need of before ye ask him—and so needs not to be in/ormed of our wants, any more than to be roused to attend to them by our incessant speaking. What a view of God is here given, in sharp contrast with the gods of tlie heathen first words of the Lord's Prayer—this Invocation with which it opens—what a brightness and warmth does It throw over the whole prayer, and Into what a serent region does it Introduce the praying believer, the cliild of God, as he thus approaches him! It i-s true that the paternal relationship of God to His people is by no meant
But let it be carefully noted that It is not as the general ttiitliei of num Jcutfi that our Lord aays, " Ymt .Fss.J1>?c"
•tn-aiuie to the 0)d Testament. (See Deuteronomy oS, 6 25
ChiaVt Sermon on the Mount. MATTHEW VI. The Lord's Prayer.
Psalm 103. 13; Isaiah 63. 16; .Teremlah 3.4, 19; Malachi 1. of to-morrow"—as if the sense thus slid into that of Luke, "Give us day by day" (as Bengel, Mkyer, Ac.)- it may be answered that the sense thus brought out is scarcely intelligible, if not something less; that Hie expre.ssion " bread of to-morrow" is not at all the same as bread "from day to day," and that, so understood, it would seem to contradict v. 31. The great majority of the best critics [taking the word to be compounded of ousia, 'substance,' or 'being'] understand by it the 'staff of life,' the bread of subsistence ;' and so the sense will be, 'Give us this day the bread which this day's necessities require.' In this case, the rendering of our authorized version (after the Vulgate, Luther and some of the best modern critics)—" our daily bread"—is, in sense, accurate enough. (See Proverbs 30. 8.) Among commentators, there was early shown an inclination to understand this as a prayer for the heavenly bread, or spiritual nourishment; and In this they have been followed by many superior expositors, even down to our own times. But as this is quite unnatural, so it deprives the Christian of one of the sweetest of his privileges — to cast his bodily wants in this short prayer, by one simple petition, upon his heavenly Father. No doubt the spiritual mind will, from "the meat that perisheth," naturally rise in thought to " that meat which endureth to everlasting life." But let it he enough that the petition about bodilj' wants irresistibly suggests a higher petition; and let us not rob ourselves out of a morbid spirituality—of our one petition in this prayer for that bodily provision which the immediate sequel of this Discourse shows that our heavenly Father has so much at heart. In limiting our petitions, however, to provision for the day, what a spirit of childlike dependence does the Lord both demand and beget
6; 2.10.) But tlifse are only glimpses—the " back parts" (Exodus 33. 2;^), if we may so say, in comparison with the "open f-Ace" of our Father revealed in Jesus. (See on 2 Corinthians 3. 18.) Nor is it too much to say, that the view which our Lord gives, throughout tliis His very first lengthened discourse, of "our Father in heaven," beggars all that was ever taught, even in God's own Word, or conceived before bj' His saints, on this subject.
JFiry'. Pttition : Hallowed be—i. e., ' Be held in reverence' —regarded and treated as holy, thy name God's name means 'Himself as revealed and manifested.' Everywhere in Sr lipture God defines and marks oflf the faith and love nnd reverence and obedience He will have from men by the disclosures which He makes to them of what He is; both to shut out false conceptions of Him, and to malte all their devotion take the shape and hue of His own teaching. Too much attention cannot be paid to this.
Second Petition: 10. Tliy kingdom come— The kingdom of God is that moral and spiritual kingdom which the God of grace is setting up in this fallen world, whose subjects consist of as matiy as have been brought Into hearty subjection to His gracious sceptre, and of which His Son Jesns is the glorious Head. In the inward reality of it, this kingdom existed ever since there were men who "walked witli God" (Genesis 5. 24), and "waited for His salvation" (Genesis 49. 18); who were "continually with Him, holden by His right hand" (Psalm 73. 23), and who, even in the valley of the shadow of death, feared no evil when He was with them (Psalm 23. 4). Wlien Messiah Himself appeared, it was, as a visible kingdom, "at hand." 'His death laid the deep foundations of ItHls ascension on high, "leading captivity captive and receiving gifts for men, yea, for the rebellious, that the Lord God might dwell among them," and the Pentecostal effusion of tlic Spirit, by wliicli those gifts for men descended upon tlie reliellious, and the Lord God was beheld. In the persons of thousands upon thousands, " dwelling" among men—was a glorious "coming" of this kingdom. But It
Pifth Petition : 13. And forgive ns our debts—A vitally important view of sin, this-as an offence against God demanding reparation to His dishonoured claims upon our absolute subjection. As the debtor in the creditor's hand, so Is the sinner in the hands of God. This idea of sin had Indeed come up before in this Discourse—in the warning to agree with our adversary quickly, in case of sentence being passed upon us, adjudging us to payment of the last farthing, and to imprisonment till then (ch. 5. 25, 26). And it comes up once and again in our Lord's subsequent teaching—as in the parable of the Creditor and his two Debtors (Luke 7. 41, Ac), and in the parable of the Unmerciful debtor (ch. 18.23, Ac). But by embodying it in this brief model of acceptable prayer, and as the first of three petitions more or less bearing upon sin, our Lord teaches us, in the most emphatic manner conceivable, to regard this view of sin as the primary and tYindamental one. Answering to this is the " forgiveness" which It directs us to seek—not the removal from our own hearts of the stain of sin, nor yet the removal of our just dread of God's anger, or of unworthy suspicions of Hia love, which Is all that some tell us we have to care about—but the removal from God's own mind of His displeasure against us on account of sin, or, to retain the figure, the wiping or crossing out from His "book of remembrance" of all entries against us on this account, as we forgive our debtors—the same view of sin as before; only now transferred to the region of offences given and received between man and man. After what has been said on ch. 5. 7, It will not be thought that our Ix)rd here teaches that our exercise of forgiveness towards our offending fellow-men absolutely precedes and is the proper ground of God's forgiveness of us. His whole teaching, indeed—as of all Scripture—is the reverse of this. But as no one can reasonably imagine himself to be the object of Divine forgiveness who is doli Viorately and habitually unforgiving towards his fellow-men, so It
Is still to come, and this petition, "Thy kingdom come," must not cease to ascend so long as one subject of It remains to be brought in. But does not this prayer stretch further forwanl-to " the glory to be revealed," or that stage of the kingdom called " the everlasting kingdom of our Lord and .Saviour Jesus Christ" (2 Peter 1.11)? Not directly, perhaps, since the petition that follows this "Thy will be done in earth, as it is in heaven"—would tlien bring us back to this present state of imperfection.
Still, the mind refuses to be so bounded by stages and degrees, and in the act of praying " Thy kingdom come," it irresistibly slretohcs the wings of its faith, and longing, and joyous expectation out to the final and glorious consummation of the kingdom of God.
Third Petition.: Thy will be done In earth, as It Is tn hfeavtn—or, as the same words are rendered In Luke, ' as in heaven, so upon earth'—as cheer/idly, as constantly, as perfectly. But some will ask. Will this ever be? We answer. If the " new heavens and new earth" are to be just our present material system purified by fire and transfigured, of course it will. But we incline to think that the aspiration which we are taught in this beautiful petition (obreal lie forth lias no direct reference to any such organic fultilincnt, and is only the spontaneous and resistless longing of the renewed soul—put into word.s—to see the whole inhabited earth In entire conformity to the will of God. It asks not if ever it shall be—or if ever it can bo in order to pray this prayer. It must have its holy yearnings broatluMl forth, and this is Just the bold yet simple e.xpression of them. Nor Is the Old Testament without prayers which come very near to this (Psalm 7. 9; 67.; 72.
Is a beautiful provision to make our right to ask and expect dally forgiveness of our dally shortcomings and our final absolution and acquittal at the great day of admission Into the kingdom, dependent upon our consciousness of a forgiving disposition towards our feilows, and our preparedness to protest before the Searcher of hearts that we do actually lorglve them (See Alark 11. 25, '^Ci.) God sees His own Image reflected in HU forgiving cliildreJi
19, &c.\ FourQi Petition: H. Give H8 this day onr dally bread —The compound word here rendered "dally" occurs nowhere else, either In classical or sacred Greek, and so must be Interpreted by the analogy of Its component parts. But on tnis critics are divided. To those who would understand it to mean, " Give us this day the bread but to ask Qod for what we ourselves refuse to men, is to C7trtst's Sermon on the Mount. MATTHEW VI Against Ostentation in Fajting
Insnlt Him. So much stress does our Lord put upon this, that Immediately after the close of this prayer. It Is the one point in it which He comes back upon (v. 14, 15), for the purpose of solemnly assuring us that the Divine procedure in this matter of forgiveness will be exactly what our own is. from this, it is passed by In silence bj' the earliest Latii fathers; but even the Greek commentators, when expounding this prayer, pass by the doxologj-. On the other hand, it Is found in a majority of MS.S., though not the oldest; it is found in all the Syriac versions, even the Peshlto—dating probably as early as tlie second century— although this version wants the "Amen," whicli tlie doxology, if genuine, could hai-dly have wanted; it is found in the Sahidic or Thebaic version made for tl»e Christians of Upper Egypt, possibly as early as the Old Latin; and Sixth relilion: 13. And leadusnot Into temptation—He who honestly seeks, and has the assurance of, forgiveness for past sin, will strive to avoid committing it for the future. But conscious that " wlien we would do good evil is present with us," we are taught to offer this sixth petition, which conies naturally close upon the preceding, and it is found in perliaps most of the later versions. On a review of the evidence, the strong probability, we tliink, is that it was no part of the original text. 14. For If ye forgive men, &c. 15. But ifye forgive not, &.C.—See on flows, indeed, instinctively from it in the hearts of all earnest Christians. There is some difficulty In the form of the petition, as it is certain that God does bring His people—as He did Abraham, and Christ Himself—into circumstances both fitted and designed to try them, or V. 12.
Fasting {v. 16-18). Having concluded His supplementary directions on the subject of Prayer with thi.s Divine Pattern, our Lord now returns to the subject of Unostentatiousness in our deeds of righteousness, in order to give one more illustration of it, in the matter of fasting. 16. Moreover, wlien ye fast—referring, probably, to private and voluntary fasting, which was to be regulated by each Individual for himself; though in spirit it would apply to any fast—be not, as the hypocrites, of a sad countenance: for they disfigure their faces — lit., 'make unseen;' very well rendered "disfigure." They went about with a slovenly appearance, and ashes sprinkled on their head, that they may appear unto men to fast—It Wfts not the deed, but reputation for the deed which tliey sought test the strength of their faith. Some meet this by regarding the petition as simply an humble expression of self-distrust and instinctive shrinking from danger; but this seems too weak. Others take it as a prayer against yielding to temptation, and so equivalent to a prayer for 'support and deliverance when we are tempted;' but this seems to go beyond the precise thing intended. We incline to take it as a prayer against being drawn or sucked, (jf our own will. Into temptation, to which the word here u.sed seems to lend some countenance—'Introduce us not.' This view, while it does not put into our mouths a prayer against being tempted—which is more than the Divine procedure would seem to warrant—does not, on the other hand, change the sense of the petition Into one and with this view those hypocrites multiplied their fasts. And are the exhausting fasts of the Church of Rome, and of Romanizing Protestants, free from this taint? Verily I say unto you. They have their reward. 17. But thou, when thou fastest, anoint thine head, and wash thy face—as the Jews did, except when mourning (Daniel for support under temptation, which the words will hardly bear ; but it gives us a subject for prayer. In regard to temptation, most definite, and of all others most needful. It was precisely this which Peter needed to ask, but did not ask, when—of his own accord, and In spite of difficulties—he pressed for entrance into the palace-hall of the high priest, and where, once sucked Into the scene and atmosphere of temptation, he fell so foully. And if
10. 3); so that the meaning Is, 'Appear as usual'—appear so as to attract no notice. 18. That tliou appear not unto men to fast, but unto thy Father wiiiclt Is in secret: and thy Father, which geetli In secret, sitall reward tliee [openly]—The "openly" seems evidently a, later addition to the text of this verse from v. 4, 7, thougli of course the idea is implied.
80, does it not seem pretty clear that this was exactly what our Lord meant His disciples to pray against when He •aid in the garden— " Watch and pray, that ye enter not 19-34. Concluding Illustrations or the Righteousness OF THE Kingdom — Heavenly-mindedness and Filial Confidence. 19. I<ay not up for ourselves— or hoard not—treasures upon earth, where moth— a 'clothes-moth.' Eastern treasures, consisting partly in: costly dresses stored up (Job 27. IC), were liable to be consumed by moths (Job 13. 28; Isaiah 50. 9; 51. 8). In James
<)ito temptation?" (ch. 28. 41).
Seventh PetUion : Bnt deliver us from evil—We can see uogoo.l reason for regarding this as but the second half of the sixth petition. With far better ground might the second &nd third petitions be regarded as one. The "but" cot Nnecting the two petitions is an Insufficient reason for ref{arding them as one, though enough to show that the one thought naturally follows close upon the other. As the expression " from evil" may be equally well rendered 'from the evil one,' a number of superior critics think the devil is intended, especially from its following close upon the subject of "temptation." But the comprehensive character of these brief petitions, and the place which this one occupies, as that on which all our desires die away, seems to us against .so contracted a view of it. Nor can
5. 2 there Is an evident reference to our Lord's words here, and rust—any 'eating into' or 'consuming;' here, probably, ' wear-and-tear.' doth corrupt— ' cause to disappear.' By this reference to moth and rust our Lord would teach, how perishable are such earthly treasures, and where tliieves break throiigh and steal—Treasures the.se, how. precarious! SJO. But lay up for yourselves trcasures iia heaven—The language in Luke (12. 33) is very bold-" Sell that ye have, and give alms; provide yourselves bag.'j which wax not old, a treasure in the heavens that faiietli: not," &c. where neither moth nor rust dotli corrupt,, and where thieves do not break through. nor steal.. Treasures these, imperishable and unassailable .' (Cf. Colo*- sians 3. 2.) !J1. For where your treasure is—that which ye value most—there will your heart be al*o — ['Tli,y treasure—thy heart' Is probably the true reading liere:. 'your,' in Luke 12. 34, from which it seems, to have cona»« In here.] Obvious though this maxim be, by what niuli. tltudes who profess to bow to the teaching of Christ is it. practically disregarded! 'What a man loves, ' saysLUTHER, quoted by Tholuck, 'that is his God. For h« carries It In his heart, he goes about with It night and day, he sleeps and wakes with It; be it what it may wealth or pelf, pleasure or renown.' But.becau.so " laying up" Is not In Itself sinful, nay. In some cases trnjolned (2 Corinthians 12. 14), and honest Industry and sagacioud enterprise are usually rewarded with prosperity, many tliere be a reasonable doubt that the apostle, in some of the last sentences which he penned before he was brought forth to suffer for his Lord, alludes to this very petition
1 lithe language ofcalm a.ssurance—"And the Lord shall deliver me from every evil work (cf. the Greek of the two pa.ssages), and will preserve me unto his heavenly kingdom" (2 Timothy 4. 18). This final petition, then, Is only rightly grasped when regarded as a prayer for deliverance from all evil of whatever kind—not only from sin, but from all its consequences—fully and finally. Fitly, then, are our prayers ended with this. For what can we desire which this does not cai-ry with it? For tliine ia tlie kingdom, and the powet, and the glory, for ever. Amen—If any reliance is to be placed on external evidence, this doxology, we think, can hardly be considered part of the original text. It jS wanting in all the most ancient MSS. ; it
Is wnnting In the Old Lalin version and In the Vulgate: the former mounting up toabout the middle of the second century, and the latter being a revision of It in the fourth century by Jkkome, a most reverential and conservative as well as able and Impartial critic. As might be expected flatter themselves that all Is right between them and God, while their closest attention, anriety, zeal, and time
Chrisfs Sermon on the Mount. MATTHEW VI. Against Care for Worldly ndng». committing all In pr.iyer and supplicration with thanksgiving unto God, the apostle assures us that "the peao« of God, wliich passeth all understanding, shall keep our hearts and minds in Christ Jesus" (Philippians 4.6,7); re exhausted upon these earthly pursuits. To put this nght, our Lord adds what foilow.s, iu which there is profound pr.aclical wisdom. 23. The Itglit — rather, 'The lamp'—of the body Ig the eye : If therefore thine eye be itlugle—'simple,' 'clear.' As applied to the outward eye, i. e., shall guard both our feelings and our thoughts from undue agitation, and ki-ep them in a holy calm. But when we commit our whole temporal condition to the wit of our own minds, we get into that " unsettled'" sUita against which our Lord exhorts His disciples. Is not th<s tliis means general soundness; particularly, not looliiug two ways. Here, as also in classical Greek, it is used figuratively to denote the simplicity of the mind's eye, singleness of purpose, looking right at its object, as opposed to having two ends in view. (See Proverbs 4. 2.5-27.) thy whole body shftU be full of light— life more than inrat—or ' food'—and the body than raiment J—If God, then, give and keep up the greater—the ' illuminated.' As with the bodily vision, tbe man who looks with u good, sound eye, walks In light, seeing every object clear ; BO a simple and persistent purpose to serve and please God iu everything will make the whole character consistent and bright. 33. But If tliine eye be evil— ' distempered,' or, as we should say. If we have got a bad eye thy whole body shall be full of darkness— life, the body—will He withhold the less, food to sustain life and nurnent to clothe the body? 36. Behold the fowls of the air—iu v. '28, 'observe well,' and in Ijuke 12.
2-1, "consider"—so as to learn wisdom from them, for they sow not, neither do they reap, nor gather into barns ; yet your heavenly Father feedeth tUem. Are ye not much better than they 1—nobler iu yourselves and dearer to God. The argument here is from the greater to tlie less; but how rich in detail! The brute creationvoid of reason—are incapable of sowing, reaping, and storing: yet your heavenly Father suffers them not helplessly to perish, but Sustains them without any of those processes. Will He see, then, His own children using all the means which reason dictates for procuring the things needful for the boily—looking up to Himself at every step—and yet leave them to starve? 37. Which of yon, by taking thought—(' anxious solicitude')—cam add one cubit unto his stature I—"Stature" can hardly be the thing intended here: first, because the subject ' darkened.' As a vitiated eye, or an eye that looks not stiaight and full at its object, sees nothing as it is, so a mind and heart divided between heaven and earth is all dark. If tlierefore the light that Is in thee be darkness, how great
Is that darkness!—As the couscieuce is the regulative faculty, and a man's inward purpose, scope, aim in life, determines his character — if these be not simple and heavenward, but distorted and double, what must all the other faculties and principles of our nature be which take their direction and character from these, and what must the whole man and the whole life be but a mass of darkness •? In Luke (11. 36) the converse of this statement very strikingly expresses what pure, beautiful, broad perceptions tlie clarity of the inward eye imparts : "If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the briglit shining of a candle doth give thee light. ' But now for the application of this. 34. No man can serve—The word means to 'belong wholly and be entirely under command to' two masters : for either he will hate the one, and love the other; or else he will hold to the one, and despise the other—Even if the two masters be of one character and have but one object, the servant must take law from one or the other : though he may do what is agreeable to both, he cannot, in the nature of the thing, be servant to more than one. Much less if, as in the present case, their interests are quite different, and even conflicting. In this case, if our affections be in the service of the one—If we "love the one''—we must of necessity "hate the other;" is the prolongation of life, by the supply of its necessaries of food and clothing: and next, because no one would dream of adding a cubit—or a foot and a half—to his stature, while in the corresponding passage in Luke (12.
25,26) the thing Intended is represented as "that thing which is least." But if we take the word in its primary sense of 'a;/e' (for 'stature' is but a secondary sense) the idea will be this, ' Which of yon, however anxiously yoo vex yourselves about it, can add so much as a step to the length of your life's journey ?' To compare the length of life to measures of this nature is not foreign to the laii« gunge of Scripture (cf. Psalm 89.5; 2 Timothy -1.7, Jcc). understood, the meaning Is clear and the connection natural. In this the best critics now agree. 38. And why take ye thought for ralmeiitl Consider ('observe well') the lilies of the field, how they grow s they toll not—as men, planting and preparing the flax, neither do they spin—as women. 39. And yet I say unto you, Tliat cveik Solomon In all his glory was not arrayed like one of these—What incomparable teaching !—best if we determine resolutely to "hold to the one," we must at the same time disregard, and, if he insist on his claims upon us, even " despise the other." Ye cannot serve God and mammon — The word "mamon" — better written with one )/!—is a foreign one, whose precise derivation cannot certainly be determined, though the most probable one gives it the sense of ' what one trusts in.' Here, there can be no doubt it is used for riches, considered as an idol master, or god of the heart. The service of this god and the true God togither is here,withakind of indignant curtness, pronounced impossible. liutsince the teaching of the preceding verses might seem to endanger our falling short of what is reiiuisite for the present life, and so being left desleft In its own transparent tilearness and rich simplicity, 30. Wherefore, If God so clothe the grass—the ' lierbage'—of the field, which to-day Is, and to-morrow Is cast Into the oven—wild flowers cut with the grass, withering l)y the heat, and used for fuel. (See James 1.
II.) sliall He not much more clothe you, O ye of little faith J-^The argument here is something fresh. 'Gorgeous as is the array of the flowers that deck the fields, surpassing all artificial human grandeur, it is for but a brief moment; you are ravished with it to-day, and tomorrow it is gone; your own hands have seized and cafll titute, our Lord now comes to speak to that point. 35. Tliercfore I say unto you, Take no thought— it into the oven: Shall, then, God's children, so dear to Him, and Instinct with a life that cannot die, be left naked? He does not say, Shall they not be more beauteously arrayed ? but.Shall He not much more clothe them? that being all He will have them regaid as secured to them (cf. Hebrews 13. 5). The expression, ' Llttle-faithotl ' Be not solicitous.' The English word "thought," when our version was made, expressed this idea of 'solicitude,' 'anxious concern'—as may be seen in any old English classic; and in the same sense it is used in 1 Samuel 9. 5, &c. But this sense of the word has now nearly gone out, and so the mere English reader is apt to be perplexed, nwught or forethought, for temporal things—in the sense of reflection, consideration—is required alike by Scripture and common sense. It Is that anxious solicitude, that carking care, which springs from unbelieving doubts and mlH;;! viiigs, which alone is here condemned. (See Philipplnns I. (>.) for your life, what ye shall cat, or what ye nhiill drink) nor yet for your body, what ye shall put ou—In Luke (12. 29) our Lord luids, ' neither be ye uneetllcd'—not "of doubtful mind," as in our version. .Whcn "careful (or ' fulil oS oare') about nothing," but 2» ones,' which our Lord applies once and again to His disciples (ch. 8. 26; It. 31 ; 16. 8), can hardly be regarded as rebuking any actual manifestations of unbelief at that early period, and before such an audience. It is His way of gently chiding the spirit of unbelief, so natural even to the best, who are surrounded by a world of sense, and of kindling a generous desire to shake it off. 31. Therefore take ito thought ('solicitude'), saying. What shall «ve eat! or. What shall we drink I or, Wherewithal shall we be clothed 1 33. (For after all these thing* do the Gentiles seek)—rather, 'pursue.' Kaowlug uotU-
Christ's Strmon on the Mount. MATTHEW VII. A Jteproof of Emh Judgment.
Censorious Judgment {v. 1-5). 1. Judge not, that ye be not judged—To "judge" here does not exactly mean to pronounce condemnatory judgment, nor does it refer to simple judging at all, whether favourable or the reverse. The context makes it clear that the thing here condemned lag definitely beyond the present life to kindle their aspirations and engage tlieir supreme attention, the heathen naturally pursue present objects as their cliief, their only good. To what an elevation above these does Jesus here lift His disciples ! for your heavenly Father knoweth that ye have need of all these thln^—How precious this word ! Food and raiment are pronounced needful to God's children; and He who could say, "Ko man knoweth tlie Father but the Son, and he to whomsoever the Son will reveal Him" (ch. 11. 27), says with an authority which none but Himself could claim, "Your heavenly Father knoweth that ye have need of all these things." Will not that suffice you, O ye needy ones of the household of faith ? 33. But seek ye first the kingdom of Go<l, and his rlgliteousness ; and all thesa things shall be added unto you—This is the great summing up. Strictly speaking, it has to do only with the subject of the present section—the right state of the heart with reference to heavenly and earthly things; but being couched in the form of a brief general directory, it is so comprehensive in its grasp as to embrace the whole sub-
Is that disposition to look unfavourably on the cliaracter and actions of others, which leads invariably to the pronouncing of rash, unjust, and unlovely judgments upon them. Nodoubtit is the judgments so pi-onounced vvliicli are here spoken of ; but what our Lord aims at is tlie spirit out of which they spring. Provided we escliew tills unlovely spirit, we are not only warranted to sit in judgment upon a brother's character and actions, but in the exercise of a necessary discrimination are often constrained to do so for our own guidance. It is the violation of the law of love involved in the exercise of a censorious disposition which alone is here condemned. And the argument against it—" that ye be not judged "—confirms tills : ' tliat your own character and actions be not pronounced upon with the like severity;' i.e., at the great day. 3. For with what Judgments ye Judge, ye sliall be Judged and with what measure ye niete—whatever standard of judgment ye apply to others—it shall be measured to you again—This proverbial maxim is used by our Lord in other connections—as in Mark 4. 24, and with a slightly different application in Luke 6. 38—as a great principle in the Divine administration. Untender judgment of others will be judicially returned upon ourselves, in tlie day when God shall judge the secrets of men by Jesus Christ. But, as in many other cases under the Divine administration, such harsh judgment gets self-punished even liere. For people shrink from contact with lliose who systematically deal out harsh judgment upon others—naturally concluding that they themselves may be the next victims—and feel impelled in self-defence, when exposed to ject of this discourse. And, as if to make this the more evident, the two key-notes of this great sermon seem purposely struck in it—" the kingdom" and " the righteousness" of the kingdom—as the grand objects, in the supreme pursuit of which all things needful for the present life will be added to us. The precise sense of every word in this golden verse should be carefully weighed. " I'he kingdom of God" is the primary subject of tlie Sermon on the Mount—that kingdom which the God of heaven is erecting in this fallen world, within which are all the spiritually recovered and inwardly subject portion of the family of Adam, under Messiah as its Divine Head and King. "The righteousness thereof" is the character of all such, so amply described and variously illustrated in the foregoing portions of this discourse. The "seeking" of these is the making them the object of supreme choice and pursuit; and the seeking of them it, to roll back upon the assailant his own censures. 3. And why beholdest thou the mote — 'splinter,' here very well rendered "mote," denoting any smuU fault that is In thy brother's eye, but considerest not the beam that is in thine own eyel — denoting the much greater fault which we overlook in ourselves. 4. Or how wilt thou say to thy brother, Let me pull out tlie mote out of thine eye ; and, behold, a beam is in tliiue own eyel 5. Thou hypocrite—'Hypocrite!'—lirst cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of tlky brother's eye—Our Lord uses a most hyperbolical, but not unfamiliar figure, to express the monstrous Inconsistency of this conduct. The "hypocrisy" which, not without indignation. He charges it with, consists in the pretence of a zealous and compassionate charity, whicii cannot possibly be real in one who suffers worse faults to lie uncorrected in himself. He only is fit to be a reprover of others who jealously and severely judges him- "first" is the seeking of them before and above all else. The "all these things" which shall in that case be added to us are just the " all these things" which the last words of the preceding verse assured us "our heavenly Father knoweth that we have need of;" t. e., all we require for the present life. And when our Lord says they shall be "added," it is implied, as a matter of course, tliat the seekers of the kingdom and its righteousness shall have these as their proper and primary portion : the rest being their gracious reward for not seeking them. (See an illustration of the principle of this in 2 Chronicles 1. 11, 12.) What follows is but a reduction of this great general direction into a practical and ready form for daily use. 34. Take therefore no thought ('anxious care') for the morrow ! for tine morrow shall take thought for the things of Itself—(or, according to other authorities, 'for itself ')—sliall have Its own causes of anxiety. Sufficient unto the day Is the evil thereof—An admirable practical maxim, and better rendered in our version than in almost any other, not excepting the preceding English ones. Every day brings its own cares ; and to anticipate self. Such persons will not only be slow to undertake the office of censor on their neighbours, but, when constrained in faithfulness to deal with them, will make
It evident that they do it with reluctance and not satisfaction, with moderation and not exaggeration, with love and not harshness. is only to double them.
Prostitution of Holy Things {v. 6). The opposite extreme to that of censoriousness is here condemned—want of discrimination of character. G. Give not that which Is holy unto the dogs—savage or snarling haters of truth and rigliteousness. neither cast ye your pearls before swine—the impure or coarse, who are incapable of appreciating the priceless jewels of Christianity. In the East, dogs are wilder and more gregarious, and, feeding on carrion and garbage, are coarser and fiercer than the same animals in the West. Dogs and swine, besides being ceremonially unclean, were peculiarly repulsive to the Jews, and indeed to the ancients generally, lest they trample them under their feet—as swine do—and turn again and rend you—as dogs do. Religion is brought into contempt, and its professors insulted, when CHAPTER VII. Sermon on the Mount—conciurferf.
Ver. 1-12. Miscellaneous Supplementary Counsels. That these verses are entirely supplementary is tlie simplest and most natural view of them. All attempts to make out any evident connection with the immediately preceding context are, in our Judgment, forced. But, though supplementary, these counsels are far from being of subordinate importance. On the contrary, they involve some of the most delicate and vital duties of the Christian life. In the vivid form in which they are here presented, perhaps they could not have been Introduced ^*-h the same effect nnder any of the foregoing heads; It Is forced upon those who cannot value it and will not have it. But while the Indiscriminately zealous have need of this caution, let us be on our guard against MM 'btii they spring out of the same great principles, and are but other forms and manifestations of the same evangelical " righteousness
ChrUfs Sermon on the Mount. MATTHEW VII. Its Conclusiort and Effect readily setting our neighbours down as dogs and swine, and excusing ourselves from endeavouring to do tliem good on this poor plea. we consider it reasonable that they should do to us. that we are to do to them.
13-29. Conclusion and Effect of the Sermon on tub Mount. We have here the application of the whole preceding discourse. Conclusion of the Sermon on the Mount
Fi-ayer (v. 7-11). Enough, one might think, had been said on this subject in ch. 6. 5-15. But the difficulty of the foregoing duties seems to have recalled the subject, and this gives it quite a new turn. 'How shall we ever be able to carry out such precepts as these, of tender, holy, yet discriminating love?' might the humble disciple inquire. 'Goto God with it,' is our Lord's reply; but He expresses this with a fulness which leaves nothing to be desired, urging now not ouly confidence, but importunity in prayer. 7. Ask, and It shall be g;lveii yoti; geek, and ye shall And ; knock, and It shall be opened unto yon—Though there seems evidently a climax here, expressive of more and more importunity, yet each of these terms used presents what we desire of God in a difl'erent light. "We ask for what we wish ; we seek for what we miss; we knock for that from which we feel ourselves shut
13-27). "The righteousness of the kingdom," so amply described, both in principle and in detail, would be seen to Involve self-saci-ijiee at every step. Multitudes would never face this. But it must be faced, else the consequences will be fatal. This would divide all within the sound of these truths into two classes: the many, who will follow the path of ease and self-indulgence—end where it might; and the few, who, bent on eternal safety above everything else, take the way that leads to it—at whatever cost. This gives occasion to the two opening verses of this application. 13. Enter ye in at the strait gate—as If hardly wide enough to admit one at all. This expresses the difficulty of the first right step in religion, involving, as it does, a triumph over all our natural inclinations. Hence the still stronger expression in Luke out. Answering to this tlireefold representation is the triple assurance of success to our believing efforts. 'But ah !' might some humble disciple say, 'I cannot persuade myself that I have any interest with God.' To meet this, our Lord repeats tlie triple assurance He had just given, but in such a form as to silence every such complaint.
(13. 2-1), "Strive to enter in at the strait gate." for wide is the gate—easily entered—and broad is tlie way—easily trodden—that leadeth to destrnction, and—thus lured many tltere be which go In tliereat : 14. Because strait is the gate, and narrow is tile way, wlilclt leadeth unto life—in other words, the whole course is as difficult as the first step ; and (so it comes to pass tl Tat)-few there be that And It. The recommendation of the broad way
S. For every one that agketh recelveth ; and he that seeketh findeth ; and to him that kuocketh It shall be opened—Of course, it is presumed that he asks aright i. e., in faith—and with an honest purpose to make use of what he receives. "If any of you lack wisdom, let him ask of God. But let him ask in faith, nothing wavering 'undecided whether to be altogether on the Lord's side). For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord " (James 1. 5-7). Hence, "Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts "(James 4.3). 9. Or what man Is there of yon, whom If hig son ask bread — is the ease with which it is trodden and the abundance of company to be found in it. It is sailing with a fair wind and a favourable tide. The natural inclinations are not crossed, and fears of the issue, if not easily hushed, are in the long run effectually subdued. The one disadvantage of this course is Its end—it "leadeth to destruction." The great Teacher says it, and says it as "One having authority." To the supposed injustice or harshness of this He never once adverts. He leaves it to be inferred that such a course righteously, naturally, necessarily so ends. But whether men see this or no, here He lays down the law of the kingdom, and leaves it with us. As to the other way, the disadvantage of it Ilea in its narrowness and solicitude. Its very first step Involves a revolution in our whole purposes and plans for ' a loaf—will he give him a stone 1—round and smooth like such a loaf or cake as was much in use, but only to mock him. 10. Or If he ask a flsh, will he give him a serpent 1—like it, indeed, but only to sting him. 11. If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him !—Bad as our fallen nature is, the father in us is not extinguished. What a heart, then, must the Father of all fathers have towards His pleading children! In the corresponding passage in Luke (see on H. 13), Instead of "good things," our Lord asks whether He will not much more give t?ie Holy Si)irit to them that ask Him. At this early stage of His ministry, and before such an audience, He seems to avoid such sharp doctrinal teaching as was more accordant with His plan at the riper stage indicated in Luke, and in addressing His own disciples exclusively. life, and a surrender of all that is dear to natural inclination, while all that follows is but a repetition of the first great act of self-sacrifice. No wonder, then, that few find and few are found in it. But it has one advantage it "leadeth unto life." Some critics take "the gate" here, not for the first, but the last step in religion ; since gates seldom open into roads, but roads usually terminate in a gate, leading straight to a mansion. But as this would make our Lord's words to have a very Inverted and unnatural form as they stand. It is better, with the majority of critics, to view them as we have done. But since such teaching would be as unpopular as the way itself, our Lord next forewarns His hearers that preachers of smooth things—the true heirs and representatives of the false prophets of old—would be rife enough In the new kingdom. 15. Beware—'But beware'—of false prophets —i. e., of teachers coming as authorized expounders of the mind of God and guides to heaven. (See Acts 20. 29, 30 ; 2 Peter 2. 1, 2.) which come to you In sheep's clotliing with a bland, gentle, plausible exterior; persuading you that the gate is not strait nor the way narrow, and that to teach so is illiberal and bigoted—precisely what the old prophets did (Ezekiel 13. I-IO, 22). but inwanlly they are ravening wolves—bent on devouring the flock for their own ends (2 Corinthians 11. 2, 3, 13-15). 10. Ye shall know them by their fruits—not their doctrines—as many of the elder interpreters and some later ones explain It— for that corresponds to the tree Itself; but the practical effect of their teaching, which Is the proper fruit of the tree. Do men gather grapes of thorns—any kind of prickly plant—or figs of tiilstlcsla threepronged variety. The general sense is obvious—Every tree bears its own fruit. 17. Kven so every good tree bringetli forth good fruit i but a corrupt tree bringetta forth evil fruit. 18. A good tree cannot bring forth
Golden Rule (v. 12). I'J. Therefore—to say all in one word —all things wliatsoever ye would that men should do to you, do ye even so— t lie same thing and in the same way —to them : for tliis is tlie Law and the Prophets—'This is the substance of all relative duty; nil Scripture In a nutshell.' Incomparable summary! How well called "the royal lawl" (James 2.8; cf. Romans 13.9.) It is true that similar maxims are found floating in the writings of the cultivated Greeks and Romans, and naturally enough in the Rabbinical writings. But so expressed as it is here—in immediate connection with, and as the sum of such duties as had been just enjoined, and such principles as had been before taught—it is to be found nowhere else. And the best commentary upon this fact is, that never till our Lord came down thus to teach did men ell'ectually and widely exemplify it in their practice. Tlie precise sense of the maxim is best referred to common sense. It is not, of course, what—In our wayward, capricious, grasping moods —we should wish that men would do to us, that we are to hold ourselves bound to do to them ; but only what—in the exercise of an Impartial Judgment, and putting ourselves in their place
ITie Ocusion of the Sermon. MATTHEW VIII. The Stealing of a Leper. heareth these sayings of mine, and doeMi them—see James 1. 22, which seems a plain allusion to these words evil fralt, nelt Uer can a corrupt tree bring forth good fi-ult—Obvious as is llie trutli here expressed in ditferent also Luke 11.28; Romans 2.13; 1 John 3.7—1 will liken him unto a wise man—a shrewd, prudent, provident man—which built his house upon a rock—the rock of true discipleship, or genuine sulyection to Christ. 35. And the rain—from above—descended, and the floods from below—came, and the winds—sweeping across blew, and—thus Irom every direction—beat upon that house ; and it fell not ; for it was founded upon a rock —See 1 John 2. 17. 26. And every one that heareth these sayings of mine—in the attitude of discipleship—and doeth them not, shall be likened unto a foolish man, which built his house upon the sand—denoting a loose foundation—that of an empty profession and mere external services. 27. And the rain descended, and the floods came, and the winds blew, and beat upon—or ' struck agai nst'—that house $ and it fell : and great was the fall of it—terrible the ruin! How lively must this imagery have been to an audience accustomed to the fierceness of an Eastern tempest, and the suddenness and completeness with which it sweeps everything unsteady before it
/onn.s—tliat the heart determines and is the only proper interpreter of tlie actions of our life—no one who knows how the Church of Home makes a merit of actions, quite apart from the motives that prompt them, and how the same tendency manifests itself from time to time even among Protestant Christians, can think it too obvious to be insisted on by the teachers of Divine truth. Here follows a wholesome digression. 19. Every tree tliat briiigetlt not forth good fruit Is Itewn down, and CBLSt into the tire—See on <;h. 3. 10. aO. Wherefore by their fruits ye shall Icnow them—5. d., ' But the point I now press is not so much the end of such, as the means of detecting them; and this, as already said, is their fruits.' The hypocrisy of teachers now leads to a solemn warning against religious hypocrisy in general. 31. Not every one that saith unto me, Lord, Lord—the reduplication of the title " Lord" denoting zeal in according it to Christ (see Mark 1-1. 45). Yet our Lord claims and expects this of all His disciples, as when He washed their feet "Ye call me Masler and Lord: and ye say well; for so Effect of the Sermon on the Mount (v. 28, 29). 38. And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine—rather, ' His teaching,' for the reference is to the manner of it quite as much as the matter, orrather more so. 39. For he taught them as [one] having authority— The word "one," which our translators have here inserted, only weakens the statement, andnot as the scribes—The consciousness of Divine authority, as Lawgiver, Expounder and Judge, so beamed through His teaching, that the scribes' teaching could, not but appear drivelling in such a light.
I am" (John 13. 13). shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven — that will which it had been the great object of this discourse to set forth. Yet our Lord says warily, not 'the will of your Father,' but "of My Father;" thus claiming a relationship to His Father with which His disciples might not intermeddle, and which He never lets down. And he so speaks here to give authority to His asseverations. But now He rises higher still not formally announcing Himself as the Judge, but intimating what men will say to Him, and He to them, tv?ien He sits as their final judge. 23. Many will gay to me in that day—What day 7 It is emphatically unnamed. But CHAPTEE VIII. it is the day to which He had just referred, when men
Ver. 1-4. HEA1.ING OF A Leper. (=Mark 1. 40-45; Luke shall " enter" or not enter " into the kingdom of heaven."
(See a similar way of speaking of " that day" in 2 Timothy
5. 12-16.) The time of this miracle seems too definitely fixed here to admit of our placing it where it stands in Blark and Luke, in whose Gospels no such precise note of time is given. 1. [And] When he was come down from the mountain, great multitudes followed him. 2. And, l>ehold, there came a leper—" a man full of leprosy," says Luke 5. 12. Much has been written on this
1. 12 ; 4. 8). Iiord, Lord—The reiteration denotes surprise. 'What, Lord? How is this? Are we to be disowned?' have we not prophesied—or ' publicly taught.' As one of the special gifts of the Spirit in the early Church, it has the sense of ' inspired and author! t.ative teaching,' and is ranked next to the apostleship. (See 1 Corinthians 12. 28; Ephesians 4. 11.) In this sense it is used here, as appears disease of leprosy, but certain points remain still doubt- (torn what follows. In thy nameT—or, 'to thy name,' and so in the two following clauses— ful. All that needs be said here is, that it was a cutaneous disease, of a loathsome, diffusive, and, there is reason to believe, when thoroughly pronounced, incurable character; that though in Its distinctive features it is ' having reference to Thy name as the sole power in which we did it.' and in thy name have cast out devils T and in thy name done many wonderful works 1—or ' miracles.' These are selected as three examples of the highest services rendered still found in several countries—as Arabia, Egypt and South Africa—it prevailed, in the form of what is called white leprosy, to an unusual extent, and from a very early period, among the Hebrews; and that it thus furnished to the whole nation a familiar and affecting symbol of SIN, considered as (1) loathsome, (2) spreading, (3) incurable. And while the ceremonial ordinances for detection and cleansing prescribed in this case by the law of Moses (Leviticus 13., 14.) held forth a coming remedy "for sin and for uncleanness" (Psalm 51. 7 ; 2 Kings 5. 1,7, 10, 13, to the Christian cause, and through the power of Christ's own name. Invoked for that purpose; Himself, too, re Bpouding to the call. And the threefold repetition of the question, each time in the same form, expresses in the liveliest manner the astonishment of the speakers at the view now taken of them. 33. And then will I profess nnto them—or, 'openly proclaim'—tearing off the mask —I never knew you—What they claimed—intimacy with Christ—is Just what He repudiates, and with a certain Bcornful dignity. ' Our acquaintance was not broken off —there never was any.' depart from me—(Cf. ch. 25. 41.) The connection here gives these words an awful significance. They claimed intimacy with Christ, and in the corresponding passage, Luke 13. 26, are represented as having gone out and in with Him on familiar terms. 'So much the worse for you,' He replies: 'I bore with that long euougli ; but now—begone !' ye that work iniquity —not ' that wrouyht iniquity;' for they are represented as fresh from the scenes and acts of it as they stand before the Judge, (See on the almost Identical, but even more vivid and awful, description of the scene in Luke 1.3. 24-27.) ^'hat the apostle alludes to these very words in 2 Timothy
14), the numerous cases of leprosy with which our Lord came in contact, and the glorious cures of them which He wrought, were a fitting manifestation of the work which He came to accomplish. In this view, it deserves to be noticed that the first of our Lord's miracles of healing recorded by Matthew is this cure of a leper, and worshippedhim—in wiiatsense we shall presently see. Mark says (1. 40), he came, " beseeching and kneeling to Him," and Luke says (5. 12), "he fell on his face." saying, Lord, if thou wilt, thou canst make me clean—As this is the only cure of leprosy recorded by all the three first Evangelists, it was probably the first case of the kind; and If so, this leper's faith in the power of Christ must have been formed in him by what he had heard of His other cures. And how striking a faith is it! He does not say he believed Him able, but with a orevlty expressive of a confidence that knew no doubt, he says simply, "Thou cunst." But of Christ's willingness to heal him he was not so sure. It needed more knowledge of Jesus than he
2. 19 there can hardly be any doubt—" Nevertheless the foundation of God standeth sure, having this seal. The Lord knowelh them that are His. And, Let every one that namelh the name of Christ depart from iniquity." 34-. Therefore— to bring this Discourse to a close, whosoever
Incuhnts Illuslralive of Discipleship. MATTHEW VIII. The Ranh and the Procrastiruitiny Diiciplai, could be supposed to have to assure him of that. But one thing he was sure of, that He had but to "will'' it. 'Diis sliows with wliat " worship" of Clirist tliis leper fell on his face before him. Clear theological knowledge of the Person of Christ was not then possessed even by those who were most with Him and nearest to Him. Mucli too artificial. Taking them, then, as one set of occvirrences, the question arises, Wlietlier are lliey recorded Ijy Mattliew or by Luke in their proper place'' Neandkr, SCHLEIERMACHEK, and Olshausen adhere to Iuke's order; while Meyer, De Wette, and Lange prefer llial of Matthew. Probably the first incident is here in iUs right place. But as the (rommaud, in the second incident, to preach the kingdom of God, would scarcely have been given at so early a period, it is likely that it and the third incident have their true place in lAike. Taking these three incidents, tlien, up here, we have less could full insight into all that we know of the Ouly-begotten of the Father be expected of this leper. Hut he who at that moment felt and owned that to heal an incurable disease needed but the fiat of the Person who stood before him, had assuredly that very faitli in the germ which now casts its crown before Him that loved us, and would at any time die for His blessed name. 3. And Jesus—[or ' He,' according to another reading]—"moved with compassion," says Mark (1. 41); a precious addition—put fortli his hand, and touched Iiiin Such a touch occasioned ceremonial defilement (Leviticus
I. The Ii<i.i/i or Precipitnte Disciple (v. 19, 20). 19. And a cei-tnin scrilte came, and snid itnto hitti. Master, I will follow thee wliithersoe ver tltoii goest. ^U. And Jesua saith unto him, Tlie foxes have holes, and the birds of tlie »lr have nests; but the Son of man hath not where to lay his head—Few as there were of tlie scribes who attached themselves to Jesus, it would appear, from his calling Him 'Teacher,' that this one was a "disciple" in that looser sense of the word in which it is applied to the crowds wlio flocked after Him, with more or less conviction that His claims were well founded. But from the answer which he received we are led to infer that there was more of transient emotion — of temporary impulse than of intelligent principle in the speech. The preaching of Christ had riveted and charmed him; his heart had swelled; his enthusiasm had been kinilled ; and in this state of mind he will go anywhere with Him, and feels impelled to tell Him so. 'Wilt thou'?' replies the Lord Jesus. ' Knowest thou Whom thou art pledging tliyself tofollow, and whither haply He may lead thee"? No warm home, no downy pillow has He for thee: He has them not for Himself. The foxes iwe not witlioul their holes, nor do the birds of the air want tlieir nests; but the Son of man has to depend on the hospitality of others, and borrow tiie pillow whereon He lays His head.' How affecting is this reply ! And yet He rejects not this man's offer, nor refuses him the liberty to follow Him. Only He will have him know what lie is doing, and 'count the cost.' He will have him weigh well the real nature and the strength of his attachment, whether it be such as will abide in the day of trial. If so, he will be right welcome, for Christ puts none away. But it seems too plain that in this case that had not been done. And so we have called this the Uash or Precipitate Disciple.
5.3); even as the leper's coming near enough for contact was against the Levitical regulations (Leviticus 13. 46). But as the man's faitli told him there would be no case for such regulations if the cure he hoped to experience should be accomplished, so He who had healing' in His wings transcended all such statutes, saying, I will 5 be thou clean—How majestic those two words! By not assuring the man of His power to heal him. He delightfully sets His seal to tlie man's previous confession of that power; and by assuring him of the one thing of which he had any doubt, and for which he waited—His will to do it—He makes a claim as Divine as the cure wliich immediately followed it. And Immediately his leprosy was cleansed— Mark, more emphatic, says (1. 4'2), "And as soon as He had spoken, Immediately the leprosy departed from him, and he was cleansed"—as perfectly as instantaneously. What a contrast this to modern pretended cures! 4. And Jesus ("straitly charged him, and forthwith sent him away," Mark 1. 43, and) saith unto him, See thou tell no man—A hard condition this would seem to a grateful heart, whose natural language, in such a case, is "Come, hear, all ye that fear God, and I will declare what He hath done for my soul" (Psalm 6S. 16). We shall presently see the reason for it. but go thy way, £how thyself to the priest, and offer the gift that Moses commanded (Leviticus U.), for a testimony unto them —a palpaljle witness tliat tlie Great Healer had indeed come, and that " God had visited His people." What the secjuel was, our Evangelist says not ; but Mark thus gives
H. Tlte Proci-witinating or Entangled Disciple (v. 21, 22). As this is more fully given in Luke, we must take both together. "And He said unto another of his disciples, P'ollow me. But he said," Lord, suffer me first to go and bury my father. But Jesus said uuto hlin. Follow me ; and let the dead l>ury their dead—or, as more definitely in Luke, "Let the dead bury their dead: but go thou and preacli the kingdom of God." This disciple did not, like the former, volunteer his services, but is called by the Lord Jesus, not only to follow, but to preach Him. And he Is quite willing; only he is not ready just yet. "Lord, I will; but"—'There is adit Uculty in the way just now; but that once removed, I am Thine.' What now is this dit Hculty? Was his father actually dead-lying a corpse—having only to be buried? Impo-ssible. As It wns the practice, as noticeil on Luke 7. 12, to bury on the day of death, it is not very likely that this disciple would have been here at all if his father had just breathed his last; nor would the Lord, if He was there, have hinderecl him discharging the last duties of a .son to a father. No doubt it was the (-ommon case of a son having a frail or it (1. 40): "But he wont out, and began to publish it much, and to blaze abi'oad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to Him from every quarter." Tlius—by an over-zealous, though most natural and not very culpaljle, infringement of the injunction to keep the matter quiet—was our Lord, to some extent, thwarted in His movements. As His whole course was sublimely noiseless (ch. 12. 19), so we find Him repeatedly taking steps to prevent matters prematurely coming to a crisis with Him.
(l!ut see on Mark 5. 19, 20.) "And He withdrew Himself," adds Luke (5. IS), " into tlie wilderness, and prayed;" retreating from tlie popular excitement into the secret place of the Most High, and thus coming forth as dew upon the mown grass, and as showers tliat water the earth (Psalm
72. 6). And this is tliesecret both of strength and of sweetness in the servants and followers of Christ in every age. u-13. Healing Of TiiK Centurion's Seuvant. (—Luke
7. 1-10.) This incident belongs to a later stage. For the exposition, see on Luke 7. 1-10.
11-17. Healing of Peter's Motheu-in-Law, and .Many Others. ( =Mark 1. 29-31; Luke 4. 38-41.) For the exposition, see on Mark 1. 29-34. a'geil father, not likely to live long, whoso head he thinks it his duty to see under the ground ere he goes abroad. 'This aged latlier of mine will soon be removed ; and If I might but delay till 1 see him decently Interred, I should then be free to preach the kingdom of God wherever duty might call mo.' This view of the case will explain the curt reply, " Let the dead bury tbelrdead: butgo thou and preach the kingdom of God." Like ail the ot her paradoxical .sayings of our Lord, the key to It Is the different sen.ses—a higher and a lower—in whicii the saii>e worxl "dead" Is u.scd.' 'There are two kingdoms of God In existence upon earth; the kingdom of nature, and the 18-22. iNt'iUENTs Illustrative of Discipleship. (=- Luke 9. 57-02.) The Incidents here are two: in the corresponding passage of Luke they are three. Here they are introduced Ijefore the mission of the Twelve: in Luke, when our Lord was making preparation for His final Journey to Jerusalem. But to conclude from this, as Bome good critics do, as Benoel, Ellicott, etc., that one of these Incidents at least occurred twice—which led to the mention of the others at the two different times—Is
The Lresolute Diiciple. MATTHEW IX. The Call of Maltheui. klDETdoiii of grace : To the one kingdom all the children his lower calling, with all Its prospects, for the hlglier. and at that time perilous, office to wliich he was called. What now is the bearing of tliese two cases? Did Elisha do wrong in bidding them farewell with whom he wa.^ associated in his early calling? Or, if not, would tiiis disciple have done wrong if lie had done the same thing, and in tlie same spirit, with Elislia? Clearly not. Elislia's doing it proved that he could with safety do it; and our I/ord's warning is not against bidding tliera farewell which were at home at his house, but against tire probable fatal consegucnces of that step ; lest the embraces of eartlily relationsliip sliould prove too strong for him, and hi' should never return to follow Christ. Accordingly, we have culled this the Irresolute or Wavering Disciple. of this world, even the most ungodly, are fully alive; to the other, only tlie children of light: The reigning IrreUgiou consists not in iiidifl'ereuce to the common humanities of sociiil life, but to things spiritual and eternal: Fear not, ilierelbre, that your father will in your absence be neglected, and that when he breathes his last there will not be relatives and friends ready enough to do to him the last otficos of kindness. Your wish to disciiarge these yourself is jiatural, and to be allowed to do it a privilege not liglitly to be foregone. But the kingdom of God lies now all neglected and needy: Its more exalted character few discern; toils paramount claims few are alive: and to "preach" it fewer still are qualified and 2.'!-27. JliSUS, CUOSStNG THE SEA OF GALILEE, MIRACULOUSLY .Stills a Tempest. (=Mark i. 3.3-11 ; Luke 8. 22- called: But thou art: The Lord therefore liath need of thee: Leave, then, tliose claims of nature, high though they be, to tliose wlio are dead to the still higher claims
2-5.) For the exposition, see on Mark 4. 35-41. of the kingdom of grace, which God is now erecting upon earth—Let the dead bury their dead; but go thou and preacli tlie kingdom of God.' And so have we here
2K-!!1. Jesus Heals the Gergesene Dejioniacs. (=Marlr 5. 1-20; Luke 8. 26-39.) For the exposition, see on Mark 5. 1-20. the genuine, but Procrastinating or Entangled Disciple. The next case is recorded only by Luke
CHAPTER IX.
Ver. 1-8. Healing of a Paralytic. (=Mark 2. 1-12; Luke 5. 17-26.) Tills incident appears to follow next in order of time to the cure of the leper (ch. 8. 1-3). For the exposition, see on Mark 2. 1-2.
111. Tite Irresolute or Waverinc/ Disciple (Luke 9. Ul, 62).
61. "And another also said, Lord, I will follow thee; but k t me first go bid them farewell which are at home at my house. 62. And Jesus said unto him. No man, having put his liand to the plough, and looking back, is fit for the kingdom of God." But for the very different replies given, we should hardlj'^ have discerned the difference between this and the second case: the one man called, indeed, and the other volunteering, as did the first; but both seemingly alike willing, and only having a difficulty
9-13. Matthew's Call and Feast. (=Mark 2.1-1-17; Lulie o. 27-32.) The call of MaUfiew (v. 9). 9. And as Jesoa p.isscd tbn'tli fi-om tlience i. e., from the scene of tlie paralytic's cure in Capernaum, towards the sliore of the Sea of Galilee, on wliieh that town lay. Mark, as usual, pictures tlie scene more in detail, thus (2.13): "And He went forth again by the sea-side ; and all the mulfcitudo resorted unto liim, and He taught them"—or, ' kept teaclxin their way just at that moment. But, by help of what is said respectively to each, we perceive the great difference between the two cases. From the warning given against "looking back," it is evident that this man's discipleship was not yet lliorough, his separation from the world not entire. It is not a case of going back, but of iiig Miem.' "And as he pa.ssed by" lie saw a m.nt, itnmed MaftJiew—the writer of this precious Goipol, who liere, with singular modesty and brevity, relates the story of his own calling. In Mark and Luke he is called Levi, which seems to have been his family name. In their looking back ; and as there is here a m,mifest reference to the case of "Lot's wife" (Genesis 19. 26; and see on Luke lists of the twelve apostles, however, Mark and Luke give liim the name of Matthew, vhich seems to have been tlie name by wliicli he was known as a disciple. While he himself sinks liis family name, he is careful not
17. S2), we see that it is not actual return to the world that we have here to deal with, but a reluctance to break with it. The figure of putting one's hand to the plough and looklug back is an exceedingly vivid one, and to an agricultural people most impressive. As ploughing requires an eye intent on the furrow to be made, and is marred tlie instant due turns about, so will they come short of salvation who prosecute the work of God with a distracted atteution, a divided heart. The reference may be chiefly to s'.nli his occupation, the obnoxious associations with whicli he v/ould place over against tlie grace that called him from it, and made him an apostle. (.See on ch. 10. 3.) Marlt alone tells us (2. 14j that lie was "the son of Alpheus"—the same, probably, witli the father of James the Less. From this and other considerations it is pretty certain that he must at least have heard of our Lord beto ministers; but the application at least is general. As the image seems plainly to have been suggested by tlie case of Klijali and Klisha, a difficulty may be raised, requiring a moment's attention. Wlien Elijali cast his mantle about Klisha, which the youth quite understood fore this meeting. Unnecessary doubts, even from an early period, liave been raised about the identity of Levi and Matthew. No Englisli jury, with the evidence before them which we have in tlie Gospels, would hesitate in giving in a unanimous verdict of identity, gittiiig at tJie receipt of custom—as a publican, which Li;ke (.3. 27) culls him. It means the place of receipt, the toll-house or booth in which the collector sat. Being iu to mean appointing him his successor, lie was ploughing with twelve yoke of oxen, the last pair held by himself. Leaving his oxen, lie ran after the prophet, and said, " Let nie, I pray lliee, kiss my father and my mother, and [then] I will follow thee." Was this said in Die same spirit with tlie same speech uttered by our disciple? Let us see. "And Elijali said unto him, Go back again: for what have tills case by the sea-side, it might be tlie ferry tax for the transit of ijer.sons and goods across the lake, wliich he collected. (See on ch.o.-lB.) aud lie saltli iiuto Ulm,'Follow iiie—Wi telling words these, from thelipsof Himwho never employed them without giving tlieiii resistless efficacy ill tlie hearts of those tliey were spoken to. Aiid Ue " left all" (Luke 5. 28), arose and followed Iiim.
I done to thee." Commentators take this to mean that Elijali had really done nothing to hinder him from going on with all his ordinary duties. But to us it seems clear tliat Elijah's intention was to try what manner of spirit
J'/ic Feast (v. 10-13). 10. And It came to pass, as Jesuu sat at meat In tlie liouse—The modesty of our Evangelist signally appears here. Luke says (v. 29) that " Levi made Him ai/reat feast," or 'reception,' wliile Jlatliicw merely the youlli was of:—'Kiss thy father and mother? And why not? By all means, go home and stay with them; for what have I done to thee? I did but throw a mantle about thee; but what of that?' If this was his meaning, Ellsha thoroughly apprehended and nobly met it. "He returned back from him, and took a yoke of oxen, and blew them, and boiled their flesh with the Instruments of the oxen [tlie wood of his ploughing Implements], and gave unto the people, and tlieydid eat: then he arose, and went aftiu Eiijah, and ministered unto him" (1 Kings 19. says, "He sat at meat;" and Mark and Luke say that It
W.1S in Levi's "own house," while Matthew merely says, "He .s.at at meat in the house." Whether this feast was made now, or not till afterwards, is a point of some importance in the order of events, and not agreed among harmonists. The probability is that it did not talce place till a considerable time afterwards. For Matthew, who 21). We know not if even his fatlier and mother had ouglit surely to know wliat took place while his Lord was speakiug at liisown table, tells us that tlie visit of Jairua, tiiCM to be called to this hasty feast. But this mucli is plai.'i, tliat, though in affluent circumistaaces, he gave up
Two Blind Men Healed. MATTHEW IX. A Dumb Demoniac Cured. blind men came to Him—which, no douDt, was what He desired, and Jesus saitli unto them. Believe ye that 1 am able to do this! they said unto Iiim, Yea, LordDoubtless our Lord's design was not only to put their faith to the test by this question, but to deepen it, to raise their expectation of a cure, and so prepare them to receive the ruler of the synagogue, occurred at that moment (v.
J8). But we know from Mark and Luke that this visit of Jairus did not take place till after our Lord's return, at a later period, from tlie country of the Gadai'enes. (See Mark 5. 21, &c., and Luke 8. iO, &c.) We conclude, therefore, that the feast was not made in the novelty of his discipleship, but after Matthew had had time to be somewhat established in tlie faith; when returning to Capernaum, his compassion for old friends, of his own calling and character, led him to gather them together that they might have an opportunity of hearing the gracious words which proceeded out of His Master's mouth, if haply they might experience alike change, behold, many publicans and sinners—Luke says, " a great company" {v. 29) came and sat dotvn -with him and Ills disciples—In all such case the word rendered 'sat' is ' reclined,' in allusion it ; and the cordial acknowledgment, so touchingly simple, which they immediately made to Him of His power to heal them, shows how entirely that object was gained. 29. Then touched he their eyes, saying. According t« your faith be it unto you—not. Receive a cure proporf Honed to your faith, but. Receive this cure as granted to j'our faith. Thus would they carry about with them, in their restored vision, a gracious seal of the faith which drew it from their compassionate Lord. 30. And their eyes were opened: and Jegns straitly charged them— The expression is very strong, denoting great earnestness. 31. But they, when tliey were departed, spread abroad his fame in all that country—(See on ch. 8. 4.) to the ancient mode of lying on couches at meals. 11. And when the Pharisees—" and scribes," add Mark and Luke—saw it, they "murmured" or 'mutteretl,' says Luke (5. 30), and said unto his disciples—not venturing
A Dumb Demoniac Healed {v. 32-34). 33. As they went out, behold, they brought to him a dumb man possessed with a devil—'demouized.' Tlie dumbness was not natural, but was the effect of the possession. 33. And when the devil—or 'demon'—wag cast out, the dumb spake—The particulars in this case are not given; the object being simply to record the instantaneous restoration of the natural faculties on the removal of the malignant oppression of them, the form which the popular astonishment took, and the very ditl'crent eU'ect of it upon another class, and the multitudes marvelled, saying, It was never so seen in Israel—referring, probably, not to this case only, but to all those miraculous displays of healing power which seemed to promise a new era in the history of Israel. Probably they meant by tliis language to indicate, as far as they thought it safe to do so, their inclination to regard Him as the promised Messiah. 34. But the Pharisees said, He castcth out devils through the prince of the devils—'the demons through the prince of the demons.' This seems to be the first muttering of a theory of such miracles which soon became a fixed mode of calumniating them—a theory which would be ridiculous if it were not melancholj as an outburst of the darkest malignity. (See on ch. 12. 24, &c.) 35-ch. 10. 5. Third Galilean Circuit—Missiok of THJt Twelve Apostles. As the Mission of the Twtlve supposes the previous choice of them—of which our Evangeto put tlieir question to Jesus Himself—Why eateth your Master witli publicans and sinners 1—(See on Luke 15.
I.) I'/i. But -when Jesus heard [that], he said unto them—to tlie I'harisees and scribes; addressing Himself to them, thougli they had shrunk from addressing Him. They tliat be whole need not a physician, but they that are sick—5. d., 'Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business is with the sick ; therefore eat I with publicans and sinners.' Oh what myriads of broken hearts, of sin-sick souls, have been bound up by this matchless saying! 13. But go ye and learn what that meaneth (Hosea 6. 6), I
liave mercy, and not sacrifice i. e., the one rather than the other. " Sacrifice," the chief part of the ceremonial law, is here.put for a religion of literal adherence to mere rules; while "Mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowsliip with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with tliem as is necessary to their recovery, is to abuse it. This was what these Pharisaical religionists did, and tliis is what our Lord here exposes, for I am Ikot come to call the rlghteons, but sinners [to repentance]—Tile words enclosed in brackets are of doubtful authority here, and more than doubtful authority in Mark 2. 17; but in Luke 5. 32 they are undisputed. We have here just the former statement stripped of its figure. "The rigliteous" are the whole; "sinners," the sick. When C'ln ist "called" the latter, as He did Matthew, and probably some of those publicans and sinners whom lie had invited to meet Him, it wa.s to heal them of their spiritual maladies, or save their souls: "The righteous," list gives no account, and which did not talce place till a later stage of our Lord's public life—it is introduced here oat of its p"roper place, which is after what is recorded in Luke 6. 12-19.
Third Galilean Circuit (v. 35)—and probably the last. 35. And Jesus went about all the cities and villages, teaching in their synagogues, and pi-eaching the gospel of tike kingdom, and healing every siduiess and every disease [among tlie people]—The bracketed words are of more than doubtful authority here, and were probably introduced here from ch. 4. 2>. The language here Is so identical with Hiat used in describing the first circuit like tliose miserable self-satisfied Pharisees, "He sent empty away."
14-17. D;scouii.sB ON Fasting. See on Luke 5. 33-39.
18-26. The Woman with the Issue of Blood Healed. —The Daughter of Jaikus Raised to Life. (=Luke 8.
(ch. 4. Zi), that we may presume the work done on both occasions was much the siime. It was just a fartlier preparation of tile soil, and a fresh sowing of the precious seed. (See on ch. 4. 21) To those fruitful journeyings of the Rodeenicr, "with healing in His wings," Peter no doubt alludes, when, in his address to tiie lionseliold of Corne-
40-58; Mark 0. 21-13.) For the exposition, see on Mark 5.
21-13.
27-34. Two Blind Men, and a Dumb Demoniac Healkd. These two miracles are recorded by Matthew alone. Tivo lilind Men Healed (v. 27-31). 37. And when Jesus dei Kirted titence, two blind men followed hint lius, he spoke of " How (iod anointed Jesns of Nazareth with the Holy tlluxst and with power: who went aboiM doing g(XKl, and liealing all that were oppix?s.sed of the devil : for God was with Ilim" (Acts 10. 38). Jesm, Compas!iionati)iii tlie Multitudes, asks Prayer for Help {v. 3(i-3S). He had now returned from His pivachlng and healing circuit, and the result, as at the close of the liearing, doubtless, as in a later case is expressed, " thai Jesus passed by" (cli.20. ;W), crying, and Haying, Thou son of David, have mercy on us. It is remarkable tliat in the only oLlicr recorded case in whlcli tlie blind applied to Jesus for their sight, and obtained it, tliey addressed lilm, over and over again, by tills one Messianic title, so well known —"Son of David" (ch. 20. .'W). Can there be a doubt that their lailh I'aslened on such great Messianic promises as first one, was the gathering of a vast and motley multitude around Illm. After a whole night spent in prayer. He had calh'd Ills niore immediate disciples, and from tliom had solemn ly clioson the twelve; then, coming down lioin the mountain, on which this was trans.acted, to the multitudes that waited for Him below. He had addressed this, "Then the eyes of the blind shall be </pened," &c. (Isaiah '.V>. 5)? and if so, this appeal to Him, as the Consolation of Israel, to do His predicted office, would fall with great weight upon the ears of Jesus. !38. And when he was come Into the house—To try their faith and palleuce, He seems to nave made them uo answer. But tlse to thetn — as wo take It—that discourse which bears su
MUsion of the Twelve Apostles. MATTHEW X. Christ's Comuission to tJiem. surname was Thaddcus— the same, without doubt, aa "Judas the brother of James," mentioned in both the strong a roseinblance to the Sermon on the Mount that many cri t ics take it to be the same. (See on Luke 6. 12-19 lists of Luke (6. 16; Acts 1. 13), while no one of the name of Lebbeus or Thaddeus is so. It is he who in John (14.
-nd on ch. 5., Introductory Remarks.) Soon after this, it Should seem, the multitudes still hanging on Him, Jesus
22) is sweetly called "Judas, not Iscariot." That he was the author of the Catholic Epistle of "Jude," and not " the Lord's brother" (ch. 13. 55), unless these be the same, Is touched with their wretched and helpless condition, and acts as is now to be described. 36. But wlieii lie saw tbe multitudes, lie wa8 moved with, compassion oil
Is most likely. 4. Simon the Canaanlte; rather 'Kananite," but better still, 'the Zealot,' as he is called in Luke 6. 15, wliere the original term should not have been retained as in our version (" Simon, called Zelotes"), but rendered 'Simon, called the Zealot.' The word " Kananite" is just the Aramaic, or Syro-Chaldaic, term for 'Zealot.' Probably before his acquaintance with Jesus, he belonged to the sect of tlie Zealots, who bound themselves, as a sort of voluntary ecclesiastical police, to see that the law was not broken with impunity, and Judas Iscariot i.e., Judas of Kerioth, a town of Judah (Joshua tlicm, because tliey fainted—This reading, however, has hardly any autliority at all. The true reading doubtless
Is, 'were harassed,' and were scattered abroad—ratlier, 'lying about,' ' al Dandoned,' or ' neglected '— «s gbeep having no shepherd—their pitiable condition as wearied and couclilng under bodily fatigue, a vast disorganized mass, being but a faint picture of their wretchedness as the victims of pharlsaic guidance; their souls uncared for, yet drawn after and hanging upon Him. This moved the Redeemer's compassion. 37. Then saltli he unto his disciples, The harvest truly Is plenteous—His eye doubtless rested immediately on the Jewish field, but this he saw widening into the vast field of " the world" (ch. 13.
15. 25); so called to distinguish him from "Judas the brother of James" (Luke 6. 10). who also betrayed him a note of infamy attached to his name in all the catalogues of the Twelve.
38), teeming with souls having to be gathered to Him. but the labourei-8 — men divinely qualified and called to gatlier them in— are few. 38. Pray ye therefore the Lord of the harvest—the great Lord and Proprietor of 5-42. The Twelve Receive their Instructions. This Directory divides itself into three distinct parts. The first part—extending from t;. 5 to 15—contains directions lor the brief and temporary mission on wliicli they were now going forth, with respect to the places they were to go to, the works they were to do, the message they were to bear, and the manner in which they were to conduct themselves. The second part—extending from i>. 16 to 23— contains directions of no such limited and temporary nature, but opens out into the permanent exercise of the Gospel ministry. The third part—extending from u. 24 to 42—is of wider application still, reacliing not only to the ministry of the Gospel in every age, but to the service of Christ in the widest sense. It is a strong confirmation of all. Cf. John 15. 1, " I am the true vine, and my Father is the husbandman." that he will send forth labourers Into his harvest — The word properly means ' thrust fortli ;' but this emphatic sense disappears in some places, as in V. 25, and John 10. 4—" When H e pu Ueth forth His own sheep." (See on ch. 4. 1.)
CHAPTER X.
Ver. l-o. Mission of the Twelve Apostles (=Mark 6. 7-13
Luke 9. 1-6). The last three verses of ch. 9. form the proper Introduction to the Mission of tie Twelve, as is evident from tlie remarkable fact that the Mission of the Seventy was prefaced by the very same words. (See on Luke 10. 2.) 1. And when he had called unto him his twelve disciples, he Rave them power— The word signifies both 'power,' and 'authority' or 'right.' Even If it were not evident that here both ideas are Included, we find both words expressly used in the parallel passage of Luke (9. this threefold division, that each part closes with the words, " Verily I say unto you" (u. 15, 23, 42).
Directions for the Present Mission (v. 5-15). 5. These twelve Jesus sent forth, and commanded tliem, saying. Go not into tlie way of tlie Gentiles, and into any city of the Samaritans enter ye not—The Samaritans were Gentiles by blood; but being the descendants of those whom the king of Assyria had transported from the East to supply the place of the ten tribes carried cap-
1)—" He gave them power aTad authority"—in other words, He botli qualified and authiirized them—against—or 'over' —unclean spirits, to cast them out, and to heal all manner of sickness, and all manner of disease. 3. Wow the names of the twelve apostles are these—The Other Kvangelists enumerate the twelve in immediate connection witlj their appointment (Mark 3. 13-19; Luke tive, they had adopted the religion of the Jews, though with admixtures of their own : and, as the nearest neighbours of the Jews, they occupied a place intermediate between them and tho Gentiles. Accordingly, when this prohibition was to be taken off, on the etfusion of the Spirit at Pentecost, the apostles were told that they should be Christ's witnesses first "in Jerusalem, and in all Judea," then "in Samaria," and lastly, "unto the uttermost part of the earth" (Acts 1. 8). 6. But go rather to the lost sheep of tlie house of Israel—Until Clirlst'ii death, which broke down the middle wall of partition (Ephesians 2. 14), the Gospel commission was to the Jews only, who, though the visible people of God, were "lost sheep" not merely in the sense which all sinners are (Isaiah 53. 0; 1 Peter 2. 25; with Luke 19. 10), but as abandoned and left to wander from the right way by faithless shepherds (Jeremiah 50. 6, 17; Ezekiel 34. 2-6, &c.). 7. Aiid as ye go, preach, saying, The kingdom of heaven is at hand—(See on ch. 3. 2.) 8. Heal the sick, cleanse the lepers, [raise the dead,] cast out devils—[The bracketed clause—" raise the dead"—is wanting in many MSS.] Here we have the first communication of supernatural power by Christ Himself to his followers—thus anticipating the gifts of Pentecost. And right roj-ally does he dispense it. freely ye have received, freely give—Divine saying, divinely said! (cf. Deuteronomy 15. 10, 11; Acts 3, 6j—an auple of gold in .a setting of silver (Proverbs 25. 11). It reminds us of that other golden saying of our Lord, rescued from oblivion by Paul, " It is more blessed to give than to receive" (Acts 20.45). Who can estimate what the world owes to such saying.s, and with what beautiful foliage and rich fruit such seeds have covered, and will yet cover, this earth! 9. Provide neither gold, nor silver, 35
6. 13-16). But our Evangelist, not intending to record the appointment, but only the Mission of the Twelve, gives their names liere. And as in the Acts (1. 13) we have a list of the Eleven who met daily in tlie upper room with the other disciples after their Master's ascension until the day of Pentecost, we have four catalogues in all for comparison. The first, Simon, who is called Peter (see on John 1. 42), and Andrew Ills brother ) James the son of Zebedee, and John his brother—named after James, as the younger of tlie two. 3. Philip and Bartholomew That this person is the same with " Nathanael of Cana in Galilee," is justly concluded for the three following reasons : First,because Bartholomew is not so properly a name as a family surname; next, because not only in this list, but In Mark's and Luke's, he follows the name of "Philip," who was the instrument of bringing Natiianael first to Jesus (John 1. 45); and again, when our Lord, after His resurrection, appeared at the Sea of Tiberias, "Nathanael of f'ana In Oiilllee" is mentioned along with six others, all of them apostles, as being present (John 21. 2). Matthew the publican — In none of the four lists of tlie Twelve is this apostle so branded but In his own one, as If he would have all to know how deep a debtor he had been to his Lord. (See on ch. I. 3, 5, 6; 0. 9.) James the •on of AlplieuH—the same person apparently who is called CleojKU or Ctopus (Luke 21. 18; John 19. 25) ; and, as he was the husband of Mary, sister to the Virgin, James the Less must huv^- been our Lord's cousin, and Lcbbeus, whose CkrlU Oiii joricth His Disciples MATTHEW X. against Persecuting Eneiute*. nor brass In—'for'—your pui-ges lit., 'your belts,' In which tliey kept their money. 10. IVor scrip for your Joxirucy— tlie wallet used by travelers for holding provisions, ntitlier two coats—or tunics, worn next the Skin. The meaning is. Take no change of dress, no additional articles, neither shoes i. e., change of them, nor yet staves — The received text here has 'a staff,'
Alone, the wisdom of the serpent Is mere cunning, and the harmlessness of the dove little better than weakness: but in combination, the wisdom of the serpent would save them from unnecessary expos'ire to danger; the harmlessness of the dove, from sinful expedients to escape it. In the apostolic age of Christianity, how harmoniously were these qualities displayed ! Instead of the fanatical thirst for martyrdom, to which a later age gave birth, there was a manly combination of unflinching zeal and calm discretion, before which nothing was able to stand. 17. But beware of men; for they will deliver you up to the councils—the local courts, used here for civil magistrates In general, and they will scourge you in their synagogues—By this is meant persecution at the hands of the ecclesiastics. 18. And ye shall be brought before governors—or provincial rulers-and kings—the highest tribunals—for my sake, for a testimony against them—rather, 'to them,' in order to bear testimony to the truth and its glorious effects—and [to] the Gentiles—a hint that their message would not long be confined to the lost sheep of the house of Israel. The Acts of the Apostles are the best commentary on these warnings. 19. But when they deliver you tip, take no tliought— ' be not solicitous ' or ' anxious.' (See on ch. 6. liut our version follows another reading, 'staves,' which is found in the received text of Luke (9. 3). The true reading, however, evidently is 'a staff'—meaning, that they wore not to procure even thus much expressly for tin 1 missionary journey, bat to go with what they had. No doutjt it was the misunderstanding of this that gave rise to the reading "staves" In so many MSS. Even if this reading were genuine, it could not mean 'more than one;' for wiio, as Alford well asks, would think of taliing a spare staff? for the workman is worthy of his meat—his 'food' or 'maintenance;' a principle which, being universally recognized In secular affairs, is licre authoritatively applied to the services of the Lord's workmen, and by Paul repeatedly and touchingly employed in his appeals to the churches (Romans 15. 27; 1 Corinthians 9.11; Galatians 6.6), and once as "Scripture" (1 Timothy 5.18). 11. And into whatsoever city or town— ' town or village'—ye shall enter [carefully] inquire wlio in it is worthy—or 'meet' to entertain such messengers; not in point of rank, of course, but of cougenial disposition, and there abide till ye go thciice—not shifting about, as if discontented, but returning the welcome given them with a courteous, contented, accommodating disposition. 13. And when ye come into an house—or 'the house,' but it means not the worthy house, but the house ye first enter, to try if it be worthy, salute it—show It the usual civilities. 13. And if tlie house be wortliy—showing this by giving you a welcome—let your peace come upon it—This is best explained by the Injunction to the Seventy, "And Into whatsoever housaye enter, first say. Peace be to this house" (Luke 10. 5). This was the ancient salutation of the East, and it prevails to this day. But from the lips of Christ and his messengers, it means something far higlier, both in the gift and the giving of it, than in the current salutation. (See on John 14. 27.) but if it be not wort Jiy, let your peace return to you—If your peace finds a slnit instead of an open door in the heart of any household, take it back to yourselves, who know how to value it, and it will taste the sweeter to yon for having been offered, even tliough rejected. 14-. And whosoe-ver Rltnll not i-ecelve you, nor hear your words, wlien ye depart ont of that house or city—for possibly a whole town might not furnish one "worthy"—shake oif the dust of your feet—"for a testimony against them," as Mark and Luke add. By this symbolical action they vividly shook themselves from all connection 'with such, and all responslliiliiy for the guilt of rejecting them and their message. Such symbolical actions were common in ancient times, even among others than the Jews, as strikingly appears in Pilate (ch. 27. 24). And even to this day it prevails in the East. 15. "Verily I say unto you. It Rlmll bf more tolerable—more bearable—for Sodom and Ciomovrnh in the day of Judgment, titan for tliat city—Those Cili(>s of the Plain, which were given to the flames for their loathsome impurities, shall be treated as less criminal, we are here taught, than those places which, tliough morally respectable, reject the Gospel message and ad'ront those that bear it.
25.) how or what ye shall speak—i. c, citlier in what manner ye shall make your defence, or of whatniti Wer it shall consist—for it shall be given you In that same hour what ye shall speak—(See Exodus 4. 12; Jeremiah
1. 7.) 20. For it Is not ye that speak, but Ihe Spirit of your Slather whicli speaketh In you—How l emarkably tliis has been verified, the whole history of persecution thrillingly proclaims—from the Acts of the Apostles to the latest martyrology. 31. And the brother shall deliver up the brother to death, and the father the child i and the children shall rise up against their parents, and cause tikem to be put to death—for example, by lodging information against them with the authorities. The deep and virulent hostility of the old nature and life to the new—as of Belial to Christ—was to Issue in awful wrenches of the dearest ties; and the disciples, in the prospect of their cause and themselves being launched upon society, are here prepared for the worst. 23. And ye shall be hated of all men for my name's sake—The universality of this hatred would make it evident to them, that since it would not be owing to any temporary excitement, local virulence, or personal prejudice, on the part of their enemies, so no amount of discretion on their part, consistent with entire fidelity to the truth, would avail to stifle that enmity—though it might soften its violence, and in some cases avert the outward manifestations of i t. but he that endureth to the end shall be saved—a great saying, repeated, in connection with similar warnings. In the prophecy of the destruction of Jerusalem (ch. 24. 13); and often reiterated by the apostle as a warning against "drawing back unto perdition." (Hebrews 3. 6, 13; 6. 4-6; 10. 23, 26-29, 38, 39; &c.) As "drawing back unto perdition" is merely the palpable evidence of the want of "root" from the first in the Christian profession (Luke 8.13), so "enduring to the end" is just the proper evidence of its reality and solidity. 33. But when they persecute you in this city, floe ye Into another— ' into the other.' This, though applicable to all time, and exemplified by our Lord Himself once and again, had special reference to the brief opportunities which Israel was to have of " knowing the time of his visitations." for verily I say unto you—what will startle you, but at the same time show you the solemnity of your mission, and the need of economizing the time for it—Ye shall not have gone over—'Ye shall in nowise have completed
Dirrction.1 for the Future and Permanent Exercise of the Cliristinn Ministry (v. 16-23). 16. Behold, I send you forth-The "I" here Is emphatic, holding up Himself ns the Fountain of the Gospel ministry, as He is also the Great Harden of it. as sheep—defenceless—In the midst of wolves—ready to make a prey of you (John 10. 12). To be left exposed, as sheep to wolves, would have been startling enougli ; but that the sheep should be sent among the wolves would sound strange Indeed. No wonder this announcement begins with the exclamation, "Behold." be ye therefore wise as 8eri>entH, and harmless as doves—Wonderful combination this I '—the cities of Israel, till the Son of man be couie—To understand this—as Lanok and others do—in the first instance, of Christ's own peregrinations, as If He had said, 'Waste not your time upon liostilo places, for 1 myself will bo after you ere your work be over'—seems almost trifling. "The coming of the Son of man" has a fixed doctrinal sen.se, here referring imme<llately to the crisis of Israel's history as the visible kingdom of God, When Ciii'iiit was to come and judge It; when " the wrdtU (Tfi'f'i rroteclion Promisel MATTHEW X. to IIU Failhftd Minislen. ye not therefore, ye are of more value than many sparrows—Was ever language of such .simplicity felt to carry such weight as this does? But here lies much or the charmand power of our Lord's teaching. 33. Whosoever titerefore shall confess me before men—" despising the shame"—him will 1 confess also before my Father which is in heaven— I will not be ashamed of him, but will own him before the most august of all assemblies. 33. But whosoever shall deny me before men, liim will I also deny before my Fatlier which is In heaven —before that same assembly: 'He shall have from Me his own treatment of Me on the earth.' But see on ch. 16. 27. 34. Think not that I am come to send peace on earth i 1 came not to send peace, but a sword—strife, discord, conflict; deadly opposition between eternally hostile principles, penetrating into and rending asunder the dearest ties. 35. For I am come to set a man at variance against his fatlier, and the daugliter against lier motlier, and tlie daughter-lii-law aga inst her motlierIn-law—See on Luke 12. olSi. 30. And a man's foes shall l»e they of his own honscliold— Tliis sa.ving, which is quoted, as is the whole verse, from Micah 7. 6, is but an extension of the Psalmist's complaint. Psalm 41. w(.nld come npon it to the uttermost;" and when, on the ruins of Jerusalem and the old economy, He would establish His own kingdom. This, in the uniform language of Scriptuie, is more immediately " the coming of the Son of nuiti," " the day of vengeance of our God " (ch. 16. 28; 27, .3J; with Hebrews 10.25; James 5. 7-9)—but oiily as being such a lively anticipation of His second coming for vengeance and deliverance. So understood, it is parallel with cli. 24. U (on which see).
IMrertinns for Vie Service of Christ in it.i vridest sense {v. 24-
42). 24. TIte (llticiple Is not above his master—'teacher'
- -nor the serv.mt above his Liord—another maxim which our Lord repeats in various connections (Luke 6. iO; John n. 10; 15. 20). 85. It is enougit for the disciple tliat he be »s his blaster, and the servant as his Loi-d. If titey have ra Ueil tlie master of the house Beelzebub —All tlie Greek MSS. wi'ite "Beelzebul," which undoubtedly is the right form of this word. The other reading came in no doubt from the Old Testament "Baalzebub," the god of Ekron (2 Kings 1. 2), which it was designed to express. As all idolatry was regarded as devil-worship (Leviticus 17. 7; Deuteronomy 32. 17; Psalm 106. 37; 1 Corinthians 10. 20), so there .seems to have been something peculiarly safanic about the worship of this hateful god, which caused his name to be a synonym of Satan. Tliougli we nowhere read that our Lord was actually called " Beelzebul," He was charged witli being in league with Satan tinder that hateful name (oh. 12. 24, 26), and more than once Himself was charged with "having a devil" or "demon" (Mark 3. 30; John 7. 20; 8.48). Here it is used
9; 55. 12-14, wliich had its most affecting illustration in the treason of Judas against our Lord Himself (John 13.
18; Mattliew 26.48-50). Hence would arise the necessity of a choice between Christ and the nearest relations, whicli would put them to the severest test. 37. He that loveth father or mother more tlian me, is not wortliy of inc; and he tliat loveth son or dangliter more than me, is not wortliy of me—Cf. Deuteronomy 33. 9. As to ilenote the most opprobrious language which could be applied by one to another, how much more [sitall they call] them of his household T — 'the inmates.' Three relations in which Christ stands to his people are here mentioned: He is their Teacher—they Ilis disciples; He tlie preference of the one would, in the ease supposed, necessitate the abandonment of the other, our Lord here, with a sublime, yet awful self-respect, asserts His own claims to supreme affection. 38. And he that taketh not his cross, and followeth after me, is not worthy of me—a saying whicli our Lord once and again empliatically reiterates (ch. 16. 24; Luk(^9. 23; 14.27). We have become so accustomed to this expression—"taking up one's cross"—in the sense of ' being prepared for trials in general for Christ's sake,' tliat we are apt to lose sight of Is their Lord—they His servants ; He is the Master of the household—they its inmates. In all these relations, He Bays here. He and they are so bound up together that they cannot look to fare better than He, and should think it enough if they fare no worse. 26. Pear them not therefore : for tStere is nothing covered that slinll not be revealed; and hid, that shall not be known: fj.d., 'There is no use, and no need, of concealing anytliing; right and wrong, truth and error, are about to come into open and deadly collision ; and the day is coming when its primary and proper sense here—'a preparedness to go forth even to crucifixion,' as when our Lord had to bear His own cross on His way to Calvary—a saying the more remarkable as our Lord had not as yet given a hint tliat He would die this death, nor was crucifixion a Jewish mode of capital punishment. 3?. He that tlndeth lila life sliall lose It : and he that loseth his life for my sake sliall find Itr—another of those pregnant sayings which our Lord so often reiterates (ch. 16. 2.5; Luke 17. 33; John 12. 25). The pith of such paradoxical maxims depends on the double sense attached to the word " life"— all hidden things shall be disclosed, everything seen as it
Is, and every one have his due' (1 Corinthians 4.5). 37. What I tell you in darkness—in the privacy of a teaching for which men are not yet ripe—that speak ye in the light—for when ye go forth all will be ready—and wliat ye hear in the ear, that preach ye npon the housetops!—Give tree and fearless utterance to all that I have taught you while yet with you. Objaction: But this may cost us our life? Answer: It may, but there their power ends: .\nd fear not them wiiich kill the l>ody, Imt are not able to kill the soul—In Luke 12. 4, "and after that have no more that they can do." but ratlier fear him—in Luke this is peculiarlj' solemn, "I will forewarn you whom ye shall fear." even Him—which is able to destroy botit soul and body in hell—A decisive proof this that there is a hell for the body as well as the soul in the eternal world ; in otlier words, that the torment that awaits the lost will have elements of suffering fulapted to the mriterial as well as the spiritual part of our nature, both of which, we are assured, will exist for ever. In the corresponding waniing contained in Luke, Jesus calls His disciples "My friends," as if He had felt that such Kufferlngs constituted a hond of peculiar lendorne.is between Him and them. 39. Are not two sparrows sold for a farthing T—In Luke (12.6) it lower and a higher, the natural and the spiritual, the temporal and eternal. An entire sacrifice of the lower, with all its relationships and interests—or, which is the same thing, a willingness to make it—is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both. 40. He that receiveth—or ' entertaiueth'—you, receiveth me ; and he that receivetii me, receiveth him that sent me—As the treatment which an ambassador receives is understood and regarded as expressing the light in which he that sends him Is viewed, so, says our Lord here, ' Your authority is mine, as mine is my Father's,' 41. He that receiveth a prophet —one divinely commissioned to deliver a message from heaven. Predicting future events was no necessary part of a prophet's of Hce, especially as the word is used in the New Testament, in the name of a prophet—for his oflici>' sake and love to his master. (See 2 Kings 4. 9, 10.) shall receive a prophet's reward—What an encouragement to those who are not prophets ! (.See John 3. 5-8.) and he that receiveth a righteous man in the name of a righteous man—from sympathy with his character and esteem for himself as such—shall receive a righteous man's reward—for he must himself have the seed of righteousness who has any real sympathy with it and complacency in him who possesses it. 43. And whosoever shall give 37
Is "Five sparrows for two farthings;" so that, if the purchaser took two farthings' worth, he got one in addition—of sudi small value were they, and one of them shall not fall bn the gi-onnd—exhausted or killed —without your Father—" Not one of them is forgotten before God." as it is In Luke. 30. But the very hairs of yonr head are all numbered—See Luke 21. 18 (and cf. ior the language 1 Samuel 14. 45; Acts 27.34). 31. Fear fohn Sendeth his Disciples to Christ. MATTHEW XL The Gospel Revealed to the Simj. to driiik unto one of these little ones—Beautiful epl Vhet ! originally taken from Zecliarlah 13.7. The reference prophecy, and once and again fulfilled by victorious enemies. Yet they were rebuilt, aud at this time were in a flourishing condition, they would have repented long ago In sackcloth and ashes — Remarkable language, showing that they had done less violence to conscience, and so, in God's sight, were less criminal than the region here spoken of. ii'Z, But I say unto you. It shall be more tolerable—more 'endurable'—for Tyre and SIdon at tlie day of Judgment, than for you. ^3. And thou, Capernaum—(see on ch, 4. 13)—which art exalted unto heaven—Not even of Chorazin and Bethsaida is this said. For since at Capernaum Jesus had His stated abode during the whole period of His public life which He spent in Galilee, it was the most favoured spot vpon earth, the most exalted in privilege, shall be brought down to Itell : for If the mighty works, which have been done In thee, had been done in Sodom—<lestroyed for Is to their lowliness in spirit, their littleness in the eyes of an undisceruing world, while high in Heaven's esteem, a cup of cold water only—meaning, the smallest service, in tiie name of a disciple—or, as it is in Mark (9. 41), because ye are Christ's: fiom love to Me, ami to him from his connection with me—verily I say unto you, lie shall in no wise lose his reward—There is here a descending climax—"a prophet," "a righteous man," "a little one;" signifying that however low we come down in our services to those that are Christ's, all that is done for His sake, and that bears the stamp of love to His blessed name, shall be divinely appreciated and owned and rewarded.
CHAPTER XI. its pollutions—It would have remained until tills day —having done no such violence to conscience, and so incurred unspeakably less guilt. 34. But I say unto you, Tliat It shall be more tolerable for the land of Sodom In the day ofjudgment, than for thee— Ver. 1-19. The Imprisoned Baptist's Message to his Master—The Reply, and Discourse, on the Departure OF THE Messengers, regarding John and his Mission. (=Luke 7. 18-35.) 1. And it came to pass, when Jesus had made an end of commanding his—rather, ' It has been indeed,' says Dr. Stanley, 'more tolerable, in one sense, in the day of its earthly judgment, for the land of Sodom than for Capernaum; for the name, and perhaps even the remains of Sodom are still to be found on the shores of the Dead Sea; whilst that of Capernaum has, on the Lake of Gennesareth, been utterly lost.' But the judgment of which our Lord here speaks is still future; a judgment not on material cities, but their responsible inhabitants —a jndgment final and irretrievable. 35. At that time Jesus answered and said—We are not to understand by ' the'—twelve disciples, he departed tlience to teach and to preach In their cities—This was scarcely a fourth circuit—if we may judge from the less formal way in which it was expressed—but, perhaps, a set of visits paid to certain places, either not reached at all, or too rapidly passed through before, in order to fill up the time till the return of the Twelve. As to their labours, nothing is said of them by our Evangelist. But Luke (9. 6) says, "They departed, and went through the towns," or 'villages,' ' preaching the Gospel, and healing everywliere." Mark (6. 12, 13), as usual, is more explicit: "And they went out, and preached that men should repent. And they cast out this, that the previous discourse had been concluded; and that this is a record only of something said about the same period. For the connection is most close, and the word "answered" — which, when there is no one to answer, refers to something just before said, or rising lu the mind of the speaker in consequence of something said—confirms this. What Jesus here " answered" evidently was the melancholy results of His ministry, lamented over in the foregoing verses. It is as if He had said, 'Yes; but there is a brighter side of the picture; even in those who have rejected the message of eternal many devils (or 'demons'), and anointed with oil many that were sick, and healed them." Though this "anointing with oil" was not mentioned in our Lord's instructions—at least In any of the records of them—we know it to have been practised long after this in the apostolic Church (see James 5. 14, and cf. Mark 6. 12, 13)—not medicinally, but as a sign of the healing virtue which was communicated by their hands, and a symbol of something still more precious. It was unction, Indeed, but, as Bengel remarks, it was something very different from wliat Romanists call extreme unction. He adds, what is very probable, that they do not appear to have carried the oil about with them, but, as the Jews used oil as a medicine, to have employed it just as they found it with the sick, in their own higher way. !J. Now when John had heard In the prison—For the account of tills imprisonment, see on Mark 6. 17-20. the works of Christ, he sent, Ac—On the whole passage, see on Luke 7. 18-35. life, it is the pride of their own hearts only which has blinded tliem, and the glory of the truth does but the more appear in their inability to receiye it: Nor have all rejected it even here ; souls thirsting for salvation have drawn water with joy from the wells of salvation ; the weary have found rest; the hungry have been filled with good things, while the rich have been sent empty away.* I tliank tiiee—rather, ' I assent to thee.' But this is not strong enough. The idea of 'full' or ' cordial' concurrence
20-30. Outburst of Feeling, suggested to the mind of Jesus by the result of His labours in Galilee. The connection of this with what goes before is convej'ed by the preposition. The thing expressed is adoring acquiescence, holy satisfaction with that law of the Divine procedure about to be mentioned. Aud as, when He afterwards uttered the same words, He " exulted in spirit" (see on Luke 10. '21), probably He did the same now, though not recorded. O Father, Lord of heaven and earth—He so styles His Father here, to signify that from Him of right emanates all such high arrangements, because tliou hast iiid tliese things the knowledge of these saving truths—from the wise and prmleikt. The former of these terms points to the men who pride themselves upon their speculative or philosophical attainments; the latter to the men of worldly shrewdness—the clever, the sharp-witted, the men of aflikirs. The distinction is a natural one, and was well understood. (See 1 Corinthians 1. 19, *c.) But why had the Father hid from such the things that belonged
It, and the similarity of its tone, makes it evident, we think, that it was delivered on the same occasion, and that It is but a new and more comprehensive series of reflections in the same strain. 30. Then began he to apbrald the cities wherein most of his mighty works were done, because they repented not. HI, Woe unto tliee, Chorazln I—not elsewhere mentioned, but it must have lain near Capernaum, woe unto thee, Bethsalda I {' hunting' or ' fishing-house'—'a fishing station']—on the western side of the Sea of Galilee, and to the north of Capernaum ; the birth-place of three of the apostles—the brothers Andrew and Peter, and Philip. These two cities appear to be singled out to denote the whole region in which they lay—a region favoured with the Redeemer's presence, teaching, and works above every other, for If the mighty works •the miracles'—which were done In you had been done in Tyre and Stdon—ancient and celebrated commercial to their peace, and why did Jesus so emphatically set His seal to this arrangement? Because It is not for the ofl'ending and revolted to speak or to speculate, but to listen to Him from whom we have broken loose, that we may learn whether there be any r<'covery for us at all and if there be, on what principles—of what nature—to what ends. To bring our own " wisdom and prudence" to such questions is impertinent and presumptuous; and cities, on the north-eastern shores of the Mediterranean Sea, lying north of Palestine, and the latter the northernmost. As their wealth and prosperity engendered luxury and Its concomitant evils—irrellglon and moral degenercy—their overthrow was repeatedly foretold in ancient if the truth regarding them, or the glory of it, be "hid"
Chixsd ImdUiX'wn to the Weary. MATTHEW XII. The Blindness of the rharisecs Reproved. from us, it. is hut a fitting retribution, to which all the rlghl-minde.d will set their seal aloug with Jesus. But, Thou Iiast revealed them unto babes—to babelilie men ; men ol unassuming docility, men who, conscious that they know nothing, and have no right to sit in Judgment on the things tliat belong to their peace, determine simply to "hear what Go<l the Lord will speak." Such are well ral'ed "babes." (See Hebrews 5. 13; 1 Corinthians li 11 ; IS. 20 ; &c.) 36. Even so, Father ; for 80 It seemed lto€>d—the emphatic and chosen term for expressing any object of" Divine complacency; whether Christ Himself (see on ch. 3. 17), or God's gracious eternal arrangements cided with the Passover-season, as the wheat harvest with Pentecost. But in Luke(6. l)we have a still more definite note of time. If we could be certain of the meaning of the peculiar term which lie employs to express it. " It came to pass (he says) on the sabbath, which was the first-seeond," for that is the proper rendering of the word, and not " the second sabbath after the first," as in our version. Of the various conjectures what this may mean, thatof ScAi/- IGER is the most approved, and, as we think, the freest from difllculty, viz., 'the first sabbath after the second day of the Passover;' i. e., the first of the seven sabbaths which were to be reckoned from the second day of the Passover, which was itself a sabbath, until the next feast, the feast of Pentecost (Leviticus 23.15, 16; Deuteronomy (see on Philippians 2. 13)—in thy sight—This is just a Rublime echo of the foregoing words; as If Jesus, when He uttered them, had paused to reflect on it, and as if the glory of it—not so much in the light of its own reasonableness as of God's aljsolute will that so It should be—had
16. 9, 10). In this case, the day meant by the Evangelist is the first of those seven sabbaths intervening between Passover and Pentecost. And if we are right in regarding the " feast" mentioned in John 5. 1 as a Passover, and consequently the second during our Lord's public ministry (see on that passage), this plucking of the ears of corn must have occurred Immediately after the scene and the Discourse recorded in John .5., which, doubtless, would induce our Lord to hasten His departure for the north, to avoid the wrath of the Pharisees, which He had kindled at Jerusalem. Here, accordingly, we find Him in the fields—on His way probably to Galilee. 1. At that time Jesus went on the sabbath day through the com "the corn-fields" (Mark 2.23; Luke 6.1). and his disci-- pies were an hungered—not as one may be before his regular meals ; but evidently from shortness of provisions: for Jesus defends their plucking the corn-ears and eating them on the plea of necessity, and began to pluck the ears of corn, and to eat—"rubbing them in their hands" (Luke 6. 1). 2. But when the Pharisees saw it, they said unto him. Behold, thy disciples do that which is not lawful to do upon tlie sabbatltday The act itself was expressly permitted (Deuteronomy 23. filled His soul. 27. All things are delivered unto me ot my Father—He does not say. They are revealed—as to one who knew them not, and was an entire stranger to them save as they were discovered to him—but, They are 'delivered over,' or ' committed,' to me of my Father; meaning the whole administration of the kingdom of grace. So in John 3. 35, "The Father loveth the Son, and hath given all things into His hand" (see on that verse). But Ihougli the "all things" in Ijoth these passages refer properly to the kingdom of grace, they of course Include all things necessary to the full execution of that trust that Is, unliiniled power. (So ch. 28. 18 ; John 17. 2 ; EpheEians 1. 22.) and ito man knoweth the Son, but the Father ; neither knotveth any man the Father, save the Son, and he to whomsoever the Son will—or 'willeth'—to reveal him-What a saying is this, that •the Fatlier and the Son are mutually and exclusively known to each other!' A higher claim to equality with the Father cannot be conceived. Either, then, we have here one of the most revolting assumptions ever uttered, or the proper Divinity of Christ sliould to Christians be beyond dispute. ' But alas for me !' may some burdened Boul, sighing for relief, here exclaim. If it be thus with us, what can any poor creature do but lie down in passive despair, unless he could dare to hope that he may be one of the favoured class 'to whom the Son Is willing to reveal the Father?' But nay. This testimony to the sovereignty of that gracious " will," on which alone men's salvation depends, is designed but to reveal the source and ehhance the glory of it when once imparted—not to paralyze or shut the soul up in despair. Hear, accordingly, what follows: 28. Come unto me, all ye that labour and are heavy laden, and I will give you rest —Incomparable, ravishing sounds these — if ever such were heard in this weary, groaning world! What gentleness, what sweetness is there in the very style of the <.uvitatlon—'Hither to Me:' and in the words, 'AH ye that toil and are burdened,' the universal wretchedness of man is depicted, on both Its sides—the active and the passive forms of i t. 29. Take my yoke upon you—the yoke of subjection to Jesus—and learn of me t for I am meek and lowly lu heart t and ye shall flnd rest unto your souls—As Christ's willingness to empty Himself to 25). But as being "servile work," which was prohibited on the sabbath day, it was regarded as sinful. 3. But he said unto them. Have ye not read—or, as Mark has it, "Have ye never read"—what David did (1 Samuel 21. 1-6) when he was an hungered, and tliey that were with him ; 4. How he entered Into the hoiise of God, and did eat the showbread, which was not laivful for him to eat, neither for them wliich were witli liim, but only for the priests 1 No example could be more apposite than this. The man after God's own heart, of whom the Jews ever boasted, when suflering in God's cause and straitened for provisions, asked and obtained from the high priest what, according to the law. It was Illegal for any one save the priests to touch. Mark (2. 26) says this occurred "in the days of Abiathar the high priest." But this means not during his liigh priesthood —for It was under that of his father Ahlmelecli—but simply. In his time. Ahimelech was soon succeeded by Abiathar, whose connection with David, and prominence during his reign, may account for his name, rather than his father's, being here introduced. Yet tliere is not a little confusion In what Is said of these priests in different parts of the Old Testament. Thus he is called. both the son and the father of Ahimelech (1 Samuel 22.20; 2 Samuel 8. 17); and Ahimelech is called Aliiah (1 Samuel the uttermost of His Father's requirements was the dpring of ineffable repose to His own Spirit, so In the kame track does He invite all to follow Him, with the assurance of the same experience. 30. For my yoke is easy, and my burden is llglit—Matchless paradox, even amongst the paradoxically couched maxims In which our Lord deliglits! ffhat rest which the soul experiences when once safe under Christ's wing makes all yokes easy, all burdens light.
14.3), and Ahimelech (1 Chronicles 18. 16). 5. Or liave ye not read in the law, how that on the sabbntii days the priests in the temple profane the sabbath —by doing "servile work"—and are blameless 1—The double offerings required on the sabbath day (Numbers 28.9) could not be presented, and the new-baked showbread (Leviticus 24.5; 1 Chronicles 9. 32) could not be prepared and presented every sabbath morning, without a good deal of servile work on the part of the priests; not to speak of circumcision, which, when the child's eighth day happened to fall on a sabbatli, had to be performed by the priests on that day. (See on Jolin 7. 22, 23.) G. But I say unto you. That in this place Is One greater than the temple—or rather, according to the reading which is best supported, ' something greater.' The argument stand* thus : 'The ordinary rules for the observance of the sab-
CHAPTER XII.
Ver. 1-8. PLUCKiito Corn-ears on the Sabbath day. (—Mark 2. 2:5-28 ; Luke 6. l-o.) The season of the year when this occurred is determined by the event Itself. Ripe corn-ears are only found in the fields Just before harvest. Tie barley harvest seems clearly Intended here, at the Ciuwi of our Marcb and beginning; of our April. It coin-
3t)
T7ie Healing of a Withered Hand. MATTHEW XII. Jesm Retires lo Avoid IhnKjer, bath give way before the requirements of the temple ; but there are riglits here before which the temple itself must give way.' Thus indirectly, but not the less decidedly, does our Lord put in Ills own claims to consideration in this question—claims to be presently put in even more nakedly. 7. But If ye Had known wlxat [this] meanpears from the "grief" which mingled with it at "the hardness of their hearts." 13. Then sulth he to the man, Stretch forth thine hand. And lie stretched It forth—the power to obey going forth with the word of command. and It was restored whole, like as th« other—The poor man, having faith In this wonderfa Healer—which no doubt the whole scene would singular ly help to strengthen—disregarded the proud and venomous Pharisees, and thus gloriously put them to shame, 14. Then tile Pharisees went out, and held a council against him, how they might destroy him—This Is the first explicit mention of their murderous designs against our Lord. Luke (6. 11) says, "they were filled with madness, and communed one with another what they might do to Jesus." But their doubt was not, whether to get rid of Him, but hoiv to compass it. Mark (3. 6), as usual, is more definite: "The Pharisees went forth, and straightway took counsel with the Herodians against Him, how they might destroy Him." These Herodians were supporters of Herod's dynasty, created by Ctesar a political rather than religious party. The Pharisees regarded them as untrue to their religion and country. But here we see them combining together against Christ as a common enemy. So on a subsequent occasion, ch, etli, I will liave mercy, and not sacrifice—(Hosea 6.6; Mioah 6. 6-S, &c.) See on ch. 9. 13. ye would not have condemned the gwi Uless—5. rf., 'Had ye understood the great principle of all religion, which the .Scripture everywhere recognizes—that ceremonial observances must give way before moral duties, and particularly the necessities of nature—ye would have refrained from these captious complaints against men who in this matter are blameless.' But our Lord added a specific application of this groat principle to the law of the sabbath, preserved only in Mark : "And he said unto them, the sabbath was made for man, and not man for the sabbath" (Mark 2. 27). A glorious and far-reaching maxim, alike for the permanent establishment of the sabbath and the true freedom of its observance. 8. For tlie Son of man Is Iord [even] ofthesabbatliday—In what sense now is the Son of man Lord of the .sabbath day? Not surely to abolish it—that surely were a strange lordship, especially just after saying that it was made or instituted for man—but to own it, to interpret it, to preside over it, and to ennoble it, by merging
22. 15, 16. Jesus Retires to Avoid Danger (v. 15-21). 15. But when Jesus knew It, he withdrew himself from titeiice whither, our Evangelist says not; but Mark (.3.7) says "it was lo the sea"—to some distance, no doubt, from the scene of the miracle, the madness, and the plotting just recoriled. and great multitudes followed him, and he healed them all—Mark gives the following interesting detsiils: "A great multitude from Galilee followed Him, and from Judea, and from Jerusalem, and from Idumea, and from beyond Jordan ; and they about Tyre and Sidon, a great multitude, when they had heard wliat great things he did, came unto Him. And he spake to His disciples, th.at a small ship"—or ' wherry'—" should wait on Him because of the multitude, lest they should throng Him. For He had healed many; Insomuch that the}' pres.sed upon Him for to touch Him, as many as had plagues. And unclean spirits, when they saw Him, fell down before Him, and cried, saying. Thou art the Son of God. And He straitly charged them that they should not make Him known" (Mark 3. 7-12). How glorious this extorted homage to the Son of God ! But as this was not the time, so neither were they the fitting preachers, as Bengel says. (See on Mark 1. 2.5, and cf. James 2. 19.) Coming back now to our Evangelist: after saying, "Ho healed them all," he continues : 16. And charged them —the healed—that they sliould not make lilm known -<See on ch. 8. 4.) IT.'That It might be full Uled wlilch was spoken by Ksalas the prophet, saying (Isaiah 42.
It in the "Lord's Day" (Revelation 1. 10), breathing into it an air of liberty and love neces.sarily unknown before, and thus making it the nearest resemblance to the eternal sabbatism.
9-21. The Healing of a Withered Hand on the Sabbath Day, and Retirement of Jesus to avoid DANGEii. (=Mark 3. 1-12; Luke 6. 6-U.) Healing of a Withered Hand (v. 9-14). 9. And when he was departed thence—but "on another .sabbath" (Luke 6. 6)—he went Into their synagogue—"and tauglit." He had now, no doubt, arrived in Galilee; but this, it would appear, did not occur at Capernaum, for after it was over He " withdrew Himself," it is said, "to the sea" (Mark 3. 7), whereas Capernaum was at the sea. And, behold, there was a man which l»ad his hand withered—disabled by paralysis (as 1 Kings 13. -1). It was his right hand, as Luke graphically notes. And they asked him, saying. Is It lawful to heal on the sabbath days I that they might accuse him—Matthew and Luke say they "watched Him whether lie would heal on the sabbath day." They were now come to the length of dogging His steps, to collect materials for a charge of impiety against Him. It is probable that it was to their thouf/hts rather than their words that Jesus addressed Himself in what follows. 11. And he snid unto them, What man shall there be among you that sliall have one sheep, and If It fall Into a pit on the sabbath day, will lie not lay hold on It, and lift it out T 1'4. How much then is a man better than a sheep ;—Resistless appeal! "A righteous man regardeth the life of his beast" (Proverbs 12. 10), and would instinctively rescue it from deatii or sut Tering on the sabbath day; how much more his nobler fellow-man! But the reasoning, as given in the other two Gospels, is singularly striking: "But He knew their thoughts, and said to the man which had the withered hand. Rise up, and stand
1), 18. Behold my servant, whom I have chosen \ my beloved, in whom my soul Is well pleased i I will put my Spirit upon him, and he shall show ,1udgmei>t to tlie Gentiles. 19. He shall not strive nor cry ) neither shall any man hear his voice In the streets. '.20. A bruised reed sitall he not break, and smoking flax shall he not quench, till he send forth Judgment unto victory—"unto truth," says the Hebrew original, and the LXX. also. But our Evangelist merely seizes the fortli in the midst. And he arose and stood forth. Then said Jesus unto them, I will ask you one thing: Is it lawful on the sabbath days to do good, or to do evil? to save spirit. Instead of the letter of the prediction In this point. The grandeur and completeness of Messiah's victories would prove, it seems, not more wonderful than the unobtrusive nolselessness with which they were to be achieved. And whereas one rought touch will break a bruised reed, and quench the flickering, smoking flax, His It should be, with matchless tenderness, love, and life or to destroy it?" (Luke 6. 8, 9) or as In Mark (3. 4), "to kill?" He thus shuts them up to this startling alternat Ive : ' Not to do good, when It is in the power of our hand to do it, is to do evil ; not to save life, when wc can, is to kill'—and must tlie letter of the sabbath rest be kept at skill, to lift up the meek, to strengthen the weak hands and confirm the feel)Ie knees, to comfort all that mourn, tills expense? This unexpected thrust shutthelr mouths. By this great ethical principle our Lord, we see, held Himself bound, as man. But here we must turn to Mark, whose graphic details make the second Gospel so exceedingly precious. "When He had looked round about on them with anger, being grieved for the hardness of their hearts. He s;\ith unto the man" (Mark 3. 5). This Is one of the very few passages In the Gospel history which reveal our Lord's feelinrjs. How holy this anger was ap40 to say to t*em that are of a fearful heart, IU> strong, fear not. 21. And In his name shall the (•entiles trust Part of His present audience were Gentiles-from Tyro and Sldon—ftrst-frults of the great Gentile harvest contonplated In the prophecy.
A Bmnh and Dumb Demoniac Hkai.ed. and Reply to TTiK Malignant e;.ti»lanation i-l't m*oN it, Blind and Dumb Demoniac Sealed, MATTHEW XII. The Sin against the Holy Gliost, destined to supplant his is already rising on its ruing, ao. Or else how can one enter into a—or rather, ' the'— strong man's house, and spoil Iiis goods, except he first bind the strong man! and then he will spoil his house. 30. He tiiat is not with me is against me ; and lie that gatheretli not with me scatteretli alti-ond—On this important parable, in connection with the corresponding one, V. 43-45, see on Luke 11. 21-26. 31, Wherefore I say unto you. All manner of sin and blasphemy shall be forgiven unto men—Tiie word " blasphemy" properly signifies 'detraction,' or 'slander.' In the New Testament it is applied, as it is hei-e, to vituperation directed against God as well as against men ; and in this sense it is to be understood as an aggravated form of sin. Well, says our Lord, all sin—whether in its ordinary or (—Mark 3. 20-30; Luke 11. 14-23.) The precise time of this Bection is uncertaiu. Judging from the statements with which Mark introduces it, we should conclude that it was when our Lord's popularity was approaching its zenith, and so before the feeding of the five thousand. But, ou the other hand, tlie advanced state of the charges brouglit against our Lord, and the plainness of His warnings add denunciations in reply, seem to favour the later period at which Luke introduces it. "And the multitude," says Mark (3. 20, 21), "cometh together again," referring back to the Immense gathering which Mark had before recorded (ch. 2. 2)—" so that they could not so much as eat bread. And when His friends"—or rather, 'relatives,' as appears from i'. 31, and see on ch. 12. 46—" heard of It, they went out to lay liold on Him; for they said, He is beside Himself." Cf. 2 Corinthians 5.13, "For whether we be beside ourselves, it Is to God." aa. Then was brought unto him one possessed with a defU—or 'a demonized person'—blind and dumb, and he healed him, insomnoh that the blind and the dumb both spalie nnd saw. as. And all tlie people were amazed, and said. its more aggravated forms—shall find forgiveness with God. Accordingly, in Mark (3. 28) the language is still stronger : " All sin shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme.'' There Is no sin whatever, it seems, of which it maj' be said, 'That is not a pardonable sin.' This glorious assurance is not to be limited by what follows ; but, ou the contrary, what follows is to be expliiiued by this, but the blasphemy against the Holy Ghost shall not be forgiven unto men. 3a. And wliosoever speaketh a word against the Son of man, it slsall be forgiven him : but wltosoever speaketh against tlie Holy Ghost, Is not this the son of David I—The form of the interrogative requires this to be rendered, ' Is this the Son of David ?' And as questions put in this form (In Greek) suppose doubt, and expect rather a negative answer, the meaning
Is, 'Can it possibly be?'—the people thus indicating their secret impression that this mmt be He; yet saving themselves from the wrath of the ecclesiastics, which a direct assertion of it would have brought upon them. (See on a similar question in John 4. 29; and on the phrase, "Son of David," on ch. 9. 27.) SJ*. But when the Pliarisees heard It—Mark (3. 22) says, " the scribes which came down from Jerusalem ;" so that this had been a hostile party of the ecclesiastics, who had come all the way from Jerusalem to collect materials for a charge against Him. (See on V. 14.) they said, This fellow—an expression of contempt—doth not cast out devils, but by Beelzebub rather, Beelzebul (see on ch. 10.25)—the prince of tlie devils—Two things are here Implied—first, that the bitit sliall not be forgiven him, neltlker in tliis world, neither In the world to come—In Mark the language is awfully strong, " hath never forgiveness, but is in danger of eternal damnation"—or rather, according to what appears to be the preferable though very unusual reading, 'in danger of eternal guilt'—a guilt which he will underlie for ever. Mark has the important addition (v. 30), "Because they said, He hath an unclean spirit." (See on ch. 10. 25.) What, then, is this sin against the Holy Ghost —the unpardonable sin? One thing is clear: Its unpardonableness cannot arise from anything in the nature of sin itself; for that would be a naked contradiction to the emphatic declaration of v. 31, that all manner of sin is pardonable. And what is this but the fundamental truth of the Gospel? (See Acts 13.38,39; Romans 3. 22,24; 1 John 1. 7, &c.) Then, again, when it is said (v. 32), tliat to speak against or blaspheme the Son-of man is pardonable, but the blasphemy against the Holy Ghost is not pardonable, it is not to be conceived that this arises fiom any greater sanctity in the one blessed Person than the other. These remarks so narrow the question that the true sense of our Lord's words seem to disclose themselves at once. It is a contrast between slandering "the Son of man" in His veiled condition and unfinished work— which might be done "ignorantly, in unbelief" (1 Timothy 1. 13), and slandering the same blessed Person after the blaze of glory which the Holy Ohost was soon to thi-ow around His claims, and in the full knowledge of all that. This would be to slander Him with eyes open, or to do It "presumptuously." To blaspheme Christ in the former condition—when even the apostles stumbled at many things-left them still open to conviction on fuller light: but to blaspheme Him in the latter condition would be to hate the light the clearer it became, and resolutely to shut it out; which, of course, precludes salvation. (See on Hebrews 10. 26-29.) The Pharisees had not as yet done this; but in charging Jesus with being in league with hell they were displaying beforehand a malignant determination to shut their eyes to all evidence, and so, bordering upon, anA in spirit committing the unpardonable sin. 33. Either make the tree good, &c. 34. O generation of vipers (see on ch. 3.7), how can ye, bring evil, speak good things 1 for out of the abundance of the heart the mouth speaketh—a principle obvious enough, yet of deepest significance and vast application. In Luke 6. 45 we find it uttered as part of the discourse delivered after the choice of the apostles. 35. A good man, out of the good treasure of the heart, briiigeth —or ' putteth' forth good things : and an evil man, out of tlie evil treasure, brlngeth—or 'putteth' fortli evil things—The word ' putteth' indicates the spontaneousness terest enemies of our Lord were unable to deny the reality of His miracles; and next, that they believed in an organized infernal kingdom of evil, under one chief. This belief would be of small consequence, had not our Lord set His seal to it; but this He Immediately does. Stung by the unsophisticated testimony of "all the people," they had no way of holding out against His claims but by the desperate shift of ascribing His miracles to Satan. 2,5. And Jesus knew their thou^^hts—"called them" (Mark 3. 23), and said unto them, Everj' Iciugdom divided against itself is brought to desolation ) and every city or house—t. e., houseliold — divided against itself shall not stand: a6. And if Satan cast out Satan, he Is divided against himself | how sltall tlien his kingdom standi—The argument here is irresistible. 'No organized society can stand—whether kingdom, city, or household—when turned against itself; such Intestine war is suicidal : But the works I do are destructive of Satan's kingdom : That I should be In league with jatan, therefore, is incredible and absurd.' 87. And if I ay Beelzebub cast out devils, by whom do your cliildren— ' your sons,' meaning here the 'disciples' or pupils of the Pharisees, who were so termed after the familiar language of the Old Testament In speaking of the sons of the prophets. (1 Kings 20. 35 ; 2 Kings 2. 3, &c.) Our Lord here seems to admit that such works were wrought by them; in which case the Pharisees stood self-condemned, as expressed In Luke (11. 19), "Therefore shall they be your Judges." a8. But if I cast out devils by the Spirit of God—In Luke (11. 20) it is, " with (or ' by') the finger of God." This latter expression Is Just a flguriitlve way of representing the pon cr of God, while the former tells us the living Personal Agent was made use of by the Lord Jesus In every exercise of lliat power, then—"no doubt" (Luke U. 20)—the kingdom of God is come unto you—rather upon you,' as tlie same expression is rendered In Luke
d., ' If this expulsion of Satan is, and can be, by no uo other than the Spirit of God, then is his Destroyer already in the midst of you, and that kingdom which is A Sign Demanded, and the Reply. MATTHEW XIII. Jesus Teaches by rardblog. a mere man, though a gifted one, and was transported with wonder at what she saw and heard (1 Kings 10. 1-9). They, when a Greater than Solomon had come to them, despised and rejected, slighted and slandered Hiin. 4345. Wlien tlte unclean spirit is gone out of a man, &o.—On this important parable, in connection with the corresponding one—u. 29—see on Luke 11. 21-20. A charnc Ing little Incident, given only in Luke 11. 27, 28, seems to have its proper place here. "And it came to pass, as Ho spake these things, a certain woman of the company"— of what comes from the heart; for It Is out of the abundance of the heart that the mouth speaketh. We have here a new application of a former saying (see on ch. 7. 16-
20). Here, the sentiment is, ' There are but two kingdoms, interests, parties—with the proper workings of eaoh : If I promote 'he one, I cannot belong to the other; but they that set themselves in wilful opposition to the kingdom of light openly proclaim to what other kingdom they belong. As for you, in what ye have now uttered, ye have but revealed the venomous malignity of your hearts.' 36. But I say Hiito you, That every Idle word that men shall speak, they sliall give account thereof In the day of judgment—They might say, ' It was nothing : we meant no evil ; we merely threw out a supposition, as one way of accounting for the miracle we witnessed ; if it ' out of the crowd'—"lifted up her voice and said unto Him, Blessed is the womb that bare Thee, and the paps which Thou hast sucked." With true womanly feeling she envies the mother of such a wonderful Teacher. And a higher and better than she had said as much before her (see on Luke 1. 28). 42. How does our Lord, then, treat it? He is far from condemning It. He only holds up as "blessed rather" another class: "But he said. Yea rather, blessed are they that hear the word of God, and keep it"—in other words, the humblest real saint of God. How utterly alien will not stand, let it go ; why make so much of it, and bear down with such severity for It?' Jesus replies, 'It was not nothing, and at the great day will not be treated as nothing: Words, as the index of the heart, however
Idle they may seem, will be taken accoi'.nt of, whether good or bad, in estimating character In the day of judgment.' is this sentiment from the teaching of the Church of Rome, which would doubtless excommunicate any one of its members that dared to talk In such a str.ain ! Hu Mother and Brethren Seek to Speak with Him, and the Answer (v. 46-50). 46. AVhile he yet talked to tlie people, 38-50. A Sign Demanded, and the Beply—His Mother AND Brethren seek to Speak with Him, and the Ans-wer. (=Luke 11. 16, 24-36; Mark 3. 31-35; Luke 8. 19-
21.) A Sign demanded, and the Reply 38-45.) The occasion of this section was manifestly the same with that of the preceding. 38. Then certain of the scribes and of the Pharisees answered, saying, Master — 'Teacher,' equivalent to ' Rabbi'—we would see a sign from thee— "a sign from heaven" (Luke 11. 16); something of an immediate and decisive nature, to show, not that his miracles were reaZ—that they seemed willing to concede—but that they were from above, not from beneath. These were not the same class with those who charged Him with being in league with Satan (as we see from Luke 11. 15, 16); but as the spirit of both was similar, the tone of severe rebuke behold, his mother and his brethren (see on ch. 13. 55,
56) stood without, desiring to speak with him—" and could not come at Him for the press" (Luke 8. 19). For what purpose these came, we learn from Jark 3. 20, 21. In His zeal and ardour He seemed indifferent both to food and repose, ano 'they went to lay hold of Him" as one "beside himsell. Mark says graphically, "And the multitude sat about Him"—or 'around Him.' 47. Then one said unto liim. Behold, thy mother and thy brethren stand without, desiring to speak with thee, &c.—Absorbed in the awful warnings He was pouring forth, He felt this to be an unseasonable interruption, Is continued. 39. But he answered and said unto them —"when the people were gathered thick together" (Luke fitted to dissipate the impression made upon the large audience—such an interruption as duty to the nearest relatives did not require Him to give way to. But instead of a direct rebuke, He seizes on the incident to convey a sublime lesson, expressed in a style of inimitable condescension. 49. And he stretched forth his hand toward his disciples. How graphic Is this ! It is the language evidently of an eje-witness — and said, Behold my mother and my brethren ! 50. For whosoever shall do the -will of my Father M-hich Is in lieavcti, the same Is my brother, and sister, and mother — q. d., 'There stand here the members of a family transcending and surviving this of earth : Filial subjection to the will of my Father in heaven Is the Indissoluble bond of union between Me and all Its members ; and whosoever enters
11. 29)—an evil and adulterous generation—This latter expression is best explained by Jeremiah 3. 20, " Surely as a wife treacherously departeth from her husband, so have ye dealt treachei'ously with me, O house of Israel, saith the Lord." For this -was the relationship in which He stood to the covenant people—" I am married unto you" (Jeremiah 3. 14). seelteth after a sign — In the eye of Jesus this class were but the spokesmen of their generation, the exponents of the reigning spirit of unbelief, and there shall no sign be given to it, but the sign of tlie propltet Jonas. 40. For as Jonas was— "a sign unto the Ninevites, so shall also the Son of man be to this generation" (Luke 11. 3U). For as Jonas was three days and three nlglits in the whale's belly (Jonah 1. 17), so shall this hallowed circle becomes to Me brother, and sister, and mother!' tlie Son of man be three days and three niglits in tlie heart of tlie earth — This was the second public announcement of His resurrection three days after His death. (For the first, see John 2. 19.) Jonah's case was analogous to this, as being a signal judgment of God ; reversed in three days; and followed by a glorious mission
CHAPTER XIII.
Ver. 1-52. Jestts Teaches by Parables. (=Mark 4, 1-34; Luke 8. 4-18; 13. 18-20.) Introduction {v. 1-3). 1. Tlie same day went Jesus out of the house, and sat by the sea-[slde.] 'i. And great multitudes were gathered togetlier unto him, so tJiat he went into a ship— the article in the received text wants authority—and sat| anil tlie whole multitude stood on the shore — How graphic this picture!—no doubt from the pen of an eye« witness, himself Impressed with the scene. It was " the same day" on which the foregoing solemn discourse was discovered, when His kindred thought Him " beside Himto the Gentiles. The expression " In the heart of the earth," suggested by the expression of Jonah with respect to the sea (2. 3, in LXX.), means simply the grave, but this considered as the most emphatic expression of real and total entombment. The period during which He was to lie in the grave is here expressed In round numbers, according to the Jewish way of speaking, which was to regard any part of a day, however small, Included within a period of days, as a full day. (See 1 Samuel 30. 12, 13; Esther 4. 16; 5. 1; ch. 27. 63, 61, &c.) 41. The men of NIncvelksliall rise in Judgment with this generation, &c.—The Ninevites, though heathens, repented at a man's preaching; while they, God's covenant people, repented not at the preaching of the Son of God—whose supreme dignity is rather implied here than expressed. 43. Tlie queen of the south shall rise up in the Judgment witli tills generation, Ac—The queen of Sliebna tract self" for His indifference to food and repose—that same day retiring to the sca-shoreof Galilee, and there seating Himself, perhaps for coolness and rest, the crowds again fiock around Him, and He Is fain to push off from thorn. In the boat usually kept in readiness for Him; yet only to begin, without waiting to rest, a new course of teaching by parabits to the eager multitudes that lined the shore. To the parables of our Lord there is nothing In all language to bo compared, for simplicity, grace, fulnesi*, and variety of spiritual teaching. They are adapted to In Arabia, near the shores of the Red Sea—came from a remote country, "south" of Judea, to hear the wisdom of all classes and stages of advancement, being understood
fit Tt.dchiny in Parables. MATTHEW Xiri. Parahh of the Tares and lite Wheat, human fact is represented as the fulfilment of a Divine purpose—" that seeing they may see, and not perceive." &c. The explanation of this lies in tlie statement of the foregoing verse—that, by a fixed law of the Divine administration, the duty men voluntarily refuse to do, and in point of fact do not do, they at length become morally incapable of doing. 14. And In them is fiillillea— rather, 'is fulfilling,' or is receiving its fultilineiit—the prophecy of £saias, which saith (Isaiali 6. 9, 10—here quoted according to the LXX.)—By hearing ye shall hear, and sisall not understand, &c.—'i'liey wi re thus judicially sealed up under the darkness and obduracy /which they deliberately preferred to the light and healing by each !i» aiding to tlio measure of his spiritual capacity.
3. Aiiitl Ite iptikc Dtuiiy tUiitgs nnto tliem In parables, aylns, &c.—These parables are seven in number; and It is not a little remarkable that while this is the sacred mimber, tlie first four of tliem were spolten to the mixed inullitude, wliile the remaining three were spoken to the Twelve in private—these divisions, /our and t/irce, being tlieniselves notable In the symbolical arithmetic Cf '*criptiirc. Another thing remarkable in the structure of these parables is, that while the first of the Seven lliot of the Sower—is of the nature of an Introduction to the whr>le, the remaining Six consist of three pairs—the Second and Seventh, the Third and Fourth, and the Fifth and Sixth, corresponding to each other; each pair setting which Jesus brought nigh to them. 10. Hut l»lessed ai-e yonr eyes, for they see ; and your ears, lor they hear foi th the same general truths, but with a certain diversity
5. d., ' Happy ye, whose eyes and ears, voluntarily and gladlj' opened, are drinking in the light Divine.' 17. For verily 1 saynnto you. That manyprophets and righteous men have desired—rather, 'coveted'—to sec tiiose things %vhich ye see, and have not seen them ; and to hear those things which ye hear, and have not heard them—Not only were the disciples blessed above the blinded just spoken of, but favoured above the most honoured and tlie best that lived under the old economy, who had but glimpses of the things of the new kingdom, just sufficient to kindle in them desires not to be fulfilled to any in their day. In Luke 10. 23, 24, where the same saying f>f a.«pei't. All tills can hardly be accidental. Mrsi Varable: THE SoWER (f. 3-9, lS-23). This parable may be entitled. The Effect of the Word Dependent ON THE Statk of THE HEART. For the exposition of this pai able, see on Mark i. 1-9, H-20.
Reason for Teaching in Parables {v. 10-17). 10. And tlie (Ii8ci2>]«s came, and said unto Iilm—" they that were with Him, when they were alone" (Mark *I. 10)—Why speakebt tkou to tliein In parables I—Though before this He had couched some things in the parabolic form, for more vivid illustration, it would appear that He now, for the first time, formally employed this method of teach iii'^. 11. lie answered and said unto them, Bccnttae it is given unto you to know the mysteries of the kingdom of heaven — The word "mysteries" in Scripture is not used in its classical sense—of 'religious is repeated on the return of the Seventy — the words, instead of " many prophets and righteous men," are " many prophets and kings;" for several of the Old Testament saints were kings.
Second and Seventh Parables, or First Pair: The Wheat AND THE Tarf.s, and The Good and Bad Fish (v. 21-30; 36-43; and 47-50). The subject of both these Parables— which teach the same truth, with a slight diversity of aspect-is secrets,' nor yet of ' things Incomprehensible, or in their own nature difficult to be understood'—but in the sense of 'things of purely Divine revelation,' and, usually, ' things darkly announced under the ancient economy, and during all that period darkly understood, but fully published under the Gospel' (1 Corinthians 2. 6-10; Ephesians 3. 3-6, The mixed CHARACTER of the Kingdom in its Present State, and the FINAL ABSOLUTE SEPARATION OF the Two Classes.
8, 9). "The mysteries of the kingdom of heaven," then, mean those glorious Gospel truths which at that time only the more advanced disciples could appreciate, and they but partially, but to them it is not given—(See on ch. 11. 2.J.) Parables serve the double purpose of revealing Kud concealing ; presenting ' the mysteries of the kingdom' to those wlio know and relish them, though in never so Bmall adegree,in a newand attractive light; but to those who are insensible to spiritual things yielding only, as so many tales, some temporary entertainment. 13. For whosoever hath—». e., keeps; as a thing which he values —to hiiti shall be given, and he shall have moi-e abundance—he will be rewarded by an increase of what he so much prizes—but whosoever hath not—who lets this go or lie unused, a,s a thing on which he sets no value—from
The Tares and the Wheat {v. 21-;!( 30 13). '24. Another paral>le put he fortik unto them, saying, The kingdom of heaven is likened unto a man ^vhich sowed good seed In his fleld—Happily for us, these exquisite parables are, with like charming simplicity and clearness, expounded to us by the Great Preacher Himst lf. Accordingly, we pass to 1;. 38-38. Then Jesus sent tJie inxiltitudei away, and went Into the house : and his diitciplca' came iinto him, saying. Declare unto us the parablec of the tares of the field, &c.—In the parable of th* Sower, " the seed is the word of God" (Luke S. 11). But here that word has been received into the heart, and has converted him that received it into a new creature, a "child of the kingdom," according to that saying oS James (1. 18), "Of His own will begat He us with tho word of truth, that we should be a kind of first-fruitsof His creatures." It is worthy of notice tbat this vast fleld of the world is here said to be Christ's own— "His field," says the parable. (See Psalm. 2. 8.) 35*. But while men slept, his enemy came aiad sowed tares among tlte wheat, and went his way. 38. Thetare». are the children of tlie wicked one. As this sowing.', could only be "while men slept," no blame seems intended, and certainly none is charged upon "the servants ;"
Itira shall be taken away even that he hath—or as it is in Luke (8. 18), " what he seemeth to have," or ' thinketh he hath.' This is a principle of immense importance, and, like other weighty sayings, appears to have been uttered by our Lord on more than one occasion, and in different connections. (See on ch. 2.5. 9.) As a great ethical principle, we see it in operation everywhere, under the general law of habit; in virtue of which moral principles become stronger by exercise, while by disuse, or the exercise of their contraries, they wax weaker, and at length expire. The same principle reigns in the intellectual world, and even in the animal—if not in the vegetable it is probably just the dress of the parable. 39. The en- - emy that sowed them Is the devil—emphatically "//<« enemy" (r. 25). See Genesis 3. 15; 1 John 3. 8. By "tares'" al.so—a-s the facts of physiology suf Hciently prove. Here, however, it Is viewed as a Divine ordination, as a Judicial retribution in continual operation under the Divine administration. 13. Therefore speak I to them in parables—which our Lord, be it observed, did not begin to do is meant, not what in our husbandry is so called, but some noxious plant, probably darnel. "The tares are the children of the wicked one ;" and by their being sown, "among the wheat" is meant their being deposited within; the territory of the visible Church. As they resemble thet children of the kingdom, so they are produced, it seems, by a similar process of " sowing"—the seeds of evil being scattered and lodging in the soil of ; those hejirts upon which falls the seed of the word. The enemy, alter sowing his "tares," "went his way"—his dark work soon done, but taking time to develop its true cliaracter. 30. But when the blade was sprung, up, and brought till Ills miracles were malignantly ascribed to Satan, becaiiiie they seeing, see not—They "saw," for the light shone on them as never light shone before; but they "saw not," for they closed their eyes—and hearing, they hear not; neither do they understand—They "heard," for He taught them who "spake as never man spake;" but they "heard not," for they took nothing in, apprehending not the soul-penetrating, life-giving words addressed to tUem. In Mark and Luke, what U here expressed as a Parable of the Wheat and the Tares. MATTHEW Xlll. Parable of the Muatarn forth fmlt, then appeared the tares also—the growth In drag-net, which draws everything after it, suffering nothing toescape,as distinguished from' ,\ca*ting-net,"!>\-Ax'k bolli cases running parallel, as antagonistic principles are seen to do. 27. So the servants of the householder came— (. e., Christ's ministers—and said unto him, Sir, didst not thon sow good seed In thy fleld! from whence then hath It tares I—This well expresses the surprise.disappointment.and anxiety of Christ's faithful servants and people at tlie discovery of "false brethren" among the members of the Church. 28. He said nnto them. An enemy hath done this—Kind words these from a good Husbandman, honourably clearing His faith-
1.16,18. The far-reaching el Bcacy of the Gospel is Miusi denoted. This Gospel net "gathered of every kind," meaning every variety of character. 48. Which, whi u It was full, they drew to shore—for the separation will not be made till the number of the elect is accomplished — and sat down — expressing the deliberateness with which the judicial separation will at length be made— and gathered the good into vessels, but cast the bad away— ZiV., ' the rotten,' but here meaning, 'the loul' or ful servants of the wrong done to his field. The ser>-ants said unto him, Wilt thou then that we go and gather them up!—Cf. with tliis the question of James and John (Luke 9. .>1), "'Lord, wilt thou that we command tire to come down from heaven and consume" those Siimiiritans? In this kind of zeal there is usually a large mixture of carnal heat. (See James 1. 20.) 29, But he said. Nay—'It will be done in due time, but not now, nor is it your business.' lest, while ye gather up the tares, ye root up also the wheat with them—Nothing could more clearly or forcibly teach the difficulty of distinguishing the two classes, and the high probability that in the attempt to do so these will be confounded. 30, 39. Let hoth grow together i.e., in the visible Church—until the harvest—till the one have ripened for full salvation, the other for destruction. The harvest is the end of the world—the period of Christ's second coming, and of the ' worthless' fish : corresponding to the " tares" of tlie other parable. 40. So shall it be at the end of the world, ^^c. —See on v. 42. We have said that each of these two parables holds forth the same truth under a slight diversity of aspect. What is that diversity? First, the bad, in the former parable, are represented as vile seed sown amongst tlie wheat by the enemy of .souls; in the latter, as foul ti>h drawn lorth out of the great sea of human beings by the Gospel net itself. Both are important truths—that the Gospel draws williin its pale, and into the communion of the visible Church, multitudes who are Christians only in name; and that the injury thus done to the Church oij earth is to be traced to the wicked one. But further, while the former parable gives chief prominence to the present mixture of good and liad, in the latter, the prominence is given to the future separation of the two classes.
Third and Fourth Parables, or Second Pair: Tjik Mustard Seed and The Leaven (v. 31-3;5). The subject of both those parables, as of the first pair, is the same, but under a slight diversity of aspect, namely judicial separation of the righteous and the wicked. Till then, no attempt is to be made to efl Tect such separation. But to stretch this so far as to justify allowing openly scandalous persons to remain in the communion of tlie Church, is to wrest the teaching of this parable to other than its proper design, and go in the teeth of apostolic injunctions (1 Corinthians 5). and in the time of harvest
The GROWTH OF THE KINGDOM from the smallest BEGINNINGS TO ULTIMATE UNIVERSALITY.
The MiLitard iSeed (v. 31, 32). 31. Anotlter parable put he forth unto them, saying, Tlie ktngflom of heaven
I will say to the reapers. And the reapers are the angels—But whose angels are they 7 " Tlie Son of man shall send forth His angels" (v. 41). Cf. 1 Peter 3.22, "Who is gone into heaven, and is on the right hand of God ; angels and authorities and powers being made suljject unto him." Oather ye together first the tares, and bind them in bundles to burn them—" in the fire" (v. 40)—but gatlier tl»e wheat into my barn—Christ, as the Judge, is like to a grain of mustard seed, wliich a man took, and sowed in his field; 32. Which Indeed is the least of all seeds—not absolutely, but popularly and proverbially, as in Luke 17. 6, " If ye had faith as » grain of mustard seed," f. e., ' never so little faith.' but when it i» grown, It is the greatest amoug herbs—not absolutely, but ill relation to the small size of the seed, and in M arm latitudes proverbially great, and becometh a tree, so that the birds oftlte air come and lodge In the branches thereof—This is added, no doubt, to express the amplitude of the tree. But as this .seed has a hot, fiery vigour, gives out its best virtues when bruised, and is grateful to the taste of birds, which are accordingly attracted to its branches both for shelter and food, is it straining the parwill separate the two classes (as in ch. 25.32). It will be observed that the tares are burned be/ore the wheat is housed ; in the exposition of the parable (v. 41, 43) the same order is observed : and the same in ch. 25. 46—as if, in some literal sense, "with thine eyes shalt thou behold and see the reward of the wicked" (Psalm 91.8). 41. The Son of man sitnll send forth his angels, and they shall gather outofhis kingdom—to which they never really belonged. They usurped their place and name and outward privileges; but "the ungodly shall not stand in the judgment, nor sinners [abide] in the congregation of the righteous" (Psalm 1.5). all things that ol Tend—all those who have provfd a stumbling-block to others—and them which do Iniquity—The former class, as the worst, are mentioned at)le, asks Trench, to suppase that, besides the wonderful growth of His kingdom, our Lord selected this seed to illustrate further the slielter, repose and blessedness it is destined to aflord to the nations of the world?
TIte Leaven (v. 33). 33. Anotlker parable spake he unto them; Tiie kingdom of lieaven is like unto leaven, wliich n woman took and hid in three measures of meal, till the whole was leavened—This parable, will In first. 'I'i, And shall cast them into a furnace—rather, it teaches the same general truth as the foregoing one, holds forth, perhaps, rather the iinvard growth of the kingdom, while "the Mustard Seed" seems to poiiit chiefly to the outward. It being a woman's work lo knead, it seems a refinement to saj' that "the woman" here represents the Church, ns the Instrument of depositing the leaven. Nor d(x?s It yield much satisfaction lo understand the " three measur«;s of meal" of that threefold division of our nature into "spirit, .soul, and b<vl.v," alluded to in 1 Tliessalonlans 5. 2:}, or of the threefold partition of the world among the three sons of Noah (Genesis ' the furnace'—offlre : there shall be wailing and gnaslt Ing of teeth-What terrific strength of language— the " casting" or " flinging" expressive of indignation, abhorrence, contempt (cf. Psalm 9. 17 ; Daniel 12. 2): " the furnace
Df fire" denoting the fierceness of the torment : the " walling" signifying the anguish thiscauses; while the "gnashing of teeth" is a graphic way of expressing the despair in which its remedilessness Issues (see on ch. 8. 12)! 4.3. Tlien shall the righteous shine forth as the sun In the Jcingdom of their Father-as if they had been under a cloud during their present association with ungodly pretenders to their character, and claimants of their privi-
10.32), as some do. It yields more real satisfaction to see in this brief parable Just the all-penetrating and assimilating quality of the Gospel, by virtue of which it will yet mould all institutions and tribes of men, and exhibit over the whole earth one "kingdom of our Lord and of His Christ." 34. All these things spake Jesus unto th« multitude In parables; and without a parable spake he not unto them—t. e., on this occasion ; refraining not only from all naked discourse, but even from all interpretation of these parables to the mixed uultltudc. 3ft> leges, and obstructors of their course. Who hath ears to tieitr, let iilm hear—(See on Mark 4.9.)
Tlic (iooa and Bad Pish {v. 47-50). The object of this brief iparable is the same with that of the Tares and Wheat, •liut as Its details are fewer, so its teaching is less rich and vnriol. 47. Again, the kingdom of heaven Is like unto a ikct.thal was cast Into the sea, and gathered of every kind—The word here rendered " net" signifies, a large
Parable of (he Pearl of Great Price. MATTHEW XIV. ChritI Contemned by His Cowntryrtitn. called Mary!—'Do wp not know all about His parent* age? Has He not grown up In the midst of us? Are not all His relatives our own townsfolk? "Whence, liien, such wisdom and such miracles?' These particulars of our Lord's human history constitute the most valuable testimony, first, to His true and real humanity—for they prove that during all His first thirty years His townsmen had discovered nothing about Him difl Serent from other men; secondly, to the Divine character of His mission—for these Nazarenes proclaim both the unparalleled character of His teaching and the reality and glory of His miracles, as transcending liuman ability; and thirdly, to His wonderful humility and self-denial—in that when He was such as they now saw Him to be. He yet never gave any indications of it for thirty years, because "His hour was not yet come." And his brethren, .Tames, and Joses, and Simon, and Judas! 56. And his sisters, are tliey not all with us ! Whence then liath this [man] all these things! 'An exceedingly difficult question here arises — What were these "brethren" and "sisters" to Jesus? Were iiiey, First, His full brothers and sisters?
That It might be fulfilled which was spoken by the prophet, saylug—(Psalm 78. 2, nearly as in LXX.)—I will opcit my mouth in parables, &c. Though the Psalm
Beem.'! to contain only a summary of Israelltish history, the Psalmist himself calls It "a parable," and "dark sayings from of old"—as containing, undemeaih the history, truths for all time, not fully brought to light till the Gos-
I)el-day.
Fifth and Sixth Parables, or Third Pair: The Hidden Tkeascre and The Peakl of Gbeat Pkicb (u. 44-16). The BUbjeol of this last pair, as of the two former. Is the same, but alw) under a slight diversity of aspect: namely— The priceless VALUE of the Blessings of the KiNGfDOM. And while the one parable represents the Kingdom as found without seeking, the other holds forth the Kingdom as sought andfound.
The Hidden Treasure iv. 44). 44:. Again, the kingdom of heaven is like imto treasure hid in a fleld—no uncommon thing in unsettled and half-civilized countries, even now as well as in ancient times, when there was no other way of securing it from the rapacity of neighbours or marauders. (Jeremiah 41. 8; Job 3. 21; Proverbs 2. 4.) the which when a man hath found i. e., unexpectedly found—he hideth, and for joy thereof—on perceiving what a treasure he had lighted on, passing the worth of or. Secondly, Were they His step-brothers and step-sisters, children of Joseph by a former marriage? or, Thirdly, Were tliey His cousins, according to a common way of spealting among tlie Jews respecting persons of collateral descent? On this subject an immense deal has been written, nor are opinions yet by any means agreed. For tlie second opinion there Is no ground but a vague tradition, arising probably from the wish for some such explanation. The first opinion undoubtedly suits the text Ijesl in all he possessed—goeth and sellcth all that he hath, and bnyeth that field—in which case, by Jewish law, the treasure would become his own.
The Peart of Great Price (u. 45, 46). 45. Again, the kingdom of heaven is like unto a merchantman, seeking goodly pearls. 46. Who, when he had found one pearl of great price, went and sold all that he had, and bought it The oue pearl of great price. Instead of being found by accident, as la the former case. Is found by one whose business it Is to seek for such, and whc finds all tlie places where the parties are certainly referred to (ch. 12. 46; and its parallels, Mark 3. 31, and Luke 8. 19; our present passage, and its parallel, Mark 6. 3; John 2. 12;
7. 3, 5,10; Acts 1.14). But, in addition to other objections, many of the best interpreters, thinking it in tlie
It just in the way of searching for such treasures. But In both cases the surpassing value of the treasure Is alike recognized, and in both all Is parted with for it. 51. Jesus last degree improbable that our Lord, when hanging on the cross, would have committed His mother to John if He had had full brothers of His own then alive, prefer the third opinion ; although, on the other hand, It is not to be doubted that our Lord might have good reasons for entrusting the guardianship of His doubly widowed mother to the beloved disciple In preference even to full brotliers of His own. Thus dubiousty we prefer to leave this vexed question, encompassed as it is with difficulsaifh unto them—t. e., to the Twelve. He had spoken the first four in the hearing of the mixed multitude: the last t?iree He reserved till, on the dismissal of the mixed audience, He and the Twelve were alone {v. 36, Ac). Have ye understood all these things? They say unto him, Yea, Iiord. 5'3. Then said he unto them, Tlierefore or as we should say. Well, then, every scril»e—or Christian teacher: here so called from that well-known class among the Jews. (See ch. 23, 34.) which is Instructed nnto the kingdom of heaven—himself taught in tlie mysteries of the Gospel which he has to teach to others, ties. As to the names here mentioned, the first of them, "James," is afterwards called "the Lord's brother" (see on Galatians 1. 19), but Is perhaps not tg be confounded with "James the son of Alpheus," one of the Twelve, though many think their identity beyond dispute. This question also is one of considerable difficulty, and not without importance; since the James who occupies so prominent a place in the Church of Jerusalem, in the latter part of the Acts, was appiirently tlie apostle, but is by many regarded as " the Lord's brother," while others think their identity best suits all the statements. The second of those here named, " JosES" (or Joseph), must not be confounded with "Joseph called Barsabas, who was surnamed Justus" (Acts 1. 2!); and the third here named, "Simon," Is not to be confounded with Simon the Kananite or Zealot (see on ch. 10. 4). These three are nowhere else mentioned in tlie New Testament. The fourth and last-named, "Judas," can hardly be identical with the apostle of that name—though the brothers of both wore of the name of "James"—nor (unless the two be Identical, was this Judas) with tlie author of the cathla like unto a man that is an householder which bringeth forth— ' turnetli' or 'dealeth out'—out of his treasure—his store of Divine truth—things new and old —old truths in ever-new forms, aspects, applications, and •with ever-new illustrations.
53-58. How Jescts was Regarded by His Relatives. (=Mark 6. 1-6; Luke 4. 16-.S0.) 53. And it came to pass, that, when Jesus had finished these parables, he departed theitce. 54. And when he was come Into his own country—i. e., Nazareth; as Is plain from Mark 6. 1. See on John 4.43, where also the same phrase occurs. This, according to the majority of Harmonists, was the second of two visits which our Lord paid to Nazareth during His public ministry; but In our view it Wiis His first and only visit to it. See on ch. 4. 13; and for the reasons, see on Luke 4. 10-30. Whence hath this man this wisdom, and these mighty works! — 'these miracles.' These surely are not like the questions of people who had asked precisely the same questions before, who from astonishment had proceeded to rage, and In their rage had hurried Him out of the synagogue, and away to tlie brow of the hill whereon their city was built, to thrust Him down headlong, and who had been foiled even in that object by His passing through the midst of them, and going His way. But see on Luke 4. 10, <tc. 55. Is not this the carpenter's son 1 In Mark (6. 3) the question is, " Is not this the rirpenter?" In all likelihood, our Lord, iuring His stay under the roof of His earthly parents, urrouihl along with His legal father, is not his mother olic Epistle so called. 58. And he did not many mighty works there, because of their unbelief-" save that He laid His hands on a few sick folk, and healed them" (Mark 6. 5). See on Luke 4. 16-30.
CHAPTER XIV.
Ver. 1-12. Hekod .thinks Jesus a Resurrection of THE Murdered Baptist-Account of his Imprisonment and Death. (-Mark 6.14-29; Luke 9.7-9.) The time of this alarm of Herod Antipas appears to have been during the mission of the Twelve, and shortly after the Discourse on Ceremuniai Pollution. MATTHEW XV. Man is not Dtfile.d by ichal he EaU.
Baptist—who had lain in prison for probably more than a year—had been cruelly put to death. by me; but I have gifted it to pious uses, and therefore, at whatever cost to thee, I am not now at liberty to alienate any portion of it.' "And," it is added in Mark, "ye suffer him no more to do aught for his father or liig mother." To dedicate property to God is indeed lawful and laudable, but not at the expense of filial duty. Thus have ye made the commandment of Gotl of none cfr<ct — Herod s Theory of the Works of Christ (v 1, 2). 1. At that time Herod tUe tctrarcli—Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus (ch. 2. 22), wlio ruled as Elhnarch over Galilee and Peiea. Ixeard of the fame of Jesus—"for His name was spread abroad (Mark 6. 14). 2. And said unto his servants—his counsellors or court-ministers—Tills is John the Baptist: he is risen from the dead, &c.—The murdered prophet haunted his guilty breast like a spectre, and seemed to him alive again and clothed with unearthly ' cancelled ' or ' nullified ' it,—by your tradition. 7. Ve hypocrites, well did Esalas prophesy of you, saying (Isaiah 29. 13)— 8. This people draweth nigh unto me with their mouth, &c. By putting tlie commandments of men on a level with the Divine requirements, their whole worship was rendered vain—a principle of deep moment in the service of God. "For," it is added in Mark powers in the person of Jesus.
Account of the Baptist's Imprisonment and Death (v. 3-12). For the exposition of this portion, see on Mark 6. 17-29.
7. 8, " laying aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups; and many other such like things ye do." The drivelling nature of their multitudinous observances is here pointedly exposed, In contrast witli the manly observance of "the commandment of God;" and when our Lord says, "Many other such like things ye do," it is implied that He had but given a specimen of tlie hideous treatment which the Divine law received, and the grasping disposition which, under the mask of pietj , was manifested by the ecclesiastics of that day. 10. And he called the multitude, and said unto them—The foregoing dialogue, though in the people's hearing, was between Jesus and the Pharisaic cavillers, whose object was to disparage Him with the people. But Jesus, having put them down, turns to the multitude, who at this time weie prepared todrink in everything He said, and with admirable plainness, strength, and brevity, lays down the great principle of real pollution, by which a world of Viomlage and uneasiness of conscience would be dissipated in a moment, and the sense of sin be reserved for deviations from the holy and eternal law of God. Hear and understand : 11. Not that which goeth into the mouth de— flleth a man ; but that wlkich cometh out of the mouth, this deliletli a man—This is expressed eveu more emphatically in Mark (17.15, IG), and it is theio added, "If any man have ears to hear, let him liear.'* As in ch. 13. 9, this so oft-repeated saying seems designed
12-21. Hearing of T:pE Baptist's Death, Jesus Crosses the Lake with the Twelve, and MiRActiLOUSLY Feeds Five Thousand. (=Mark 6. 30-11 ; Luke
9. 10-17 ; John 6. 1-14.) For the exposition of this section one of the very few where all the four Evangelists run parallel—see on Mark 6. 30-44.
22-36. Jesus Crosses to the Western Side of the Lake, Walking on the Sea—Incidents on Landing. (=Mark 6. 45; John 6. 15-24.) For the exposition, see on John 6. 15-24.
CHAPTER XV.
Ver. 1-20. Discourse on Ceremonial Pollution. (=Mark 7. 1, 23.) The time of this section was after that Passover which was nigh at hand when our Lord fed the five thousand (John 6. 4)—the third Passover, as we take it, since His public ministry began, but which He did not keep at Jerusalem for the reason mentioned in John 7. 1.
1. Then came to Jesus scribes and Pharisees, which irere of—or ' from '—Jerusalem—Mark says they "came from" it: a deputation probably sent from the capital expressly to watch Him. As He had not come to them at the last Passover, which they had reckoned on, they now come to Him. " And,'' says Mark, " when they saw some of His disciples eat bread with defiled, that is to say, with unwashen hands "—hands not ceremonially cleansed by washing—"they found fault. For the Pharisees, and all the Jews, except they wash their hands oft" lit., 'in ' or to call attention to the fundamental and universal character of the truth it refers to. 13. Then came his disciples, and said unto him, K-nowest thou that the Pharisees were olfended, after they heard this saying!—They had given vent to their irritation, and perhaps threats, not to our Lord Himself, from whom they seem to have slunk away, but to some of the disciples, who report it to their Master. 13. But he answered and said. Every plant, which my heavenly Father hath not planted, shall be rooted up—' Thej' are offended, are they 7 Heed ' with the fist ;' i. e., probably washing the one hand by the use of the other—though some understand it, with our version, in the sense of 'diligently,' 'sedulouslj'" "eat not, holding the tradition of the elders;" acting religiously accordihg to the custom handed down to them. "And when they come from the market"—'And after market:' after any common business, or attending a court of justice, where the Jews, as Webster and Wilkinson remark, after their subjection t& the Romans, were especially exposed to intercourse and contact with it not: their corrupt teaching Is already doomed: the garden of the Lord upon earth, too long cumbered with their presence, shall yet be purged of them and their accursed system: yea, and whatsoever is not of the planting of My heavenly Father, the great Husbandman (John heathens—"except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups and pots, brazen vessels and tables"—rather, 'couches,' such as were used at meals, which probably were merely sprinkled for ceremonial purposes. " Tlien the Pharisees and scribes asked Him," saying, '-J. Why do thy disciples transgress the tradition of the elders T for they wash not their hands when tliey eat bread. 3. But Ike answered anfl said unto them, Why do ye also transgress the commandment of God by your tradition 1—The charge is retorted with startling power: 'The tradition they transgress is but man's, and is itself the occasion of heavy transgression, undermining the authority of God's law.' 4. For God commanded, saying—(Exodus 20. 12; &c.)—Honour ihy fatlter and mother; and — (Exodns 21.17; &c.) — He tliat cursetii fatlier or mother, let him die titc
15. 1), shall share the same fate.' 14. Let them alone: they be blind leaders of the blind. And if the blind lead the blind, botli sliall fall into the ditch—Striking expression of the ruinous efi'ects ot erroneous teaching 1 15. Tlxen answered Peter and said unto Iiim—" wlieil He was entered into the house from the people," says M.ark—Declare unto us this parable. 10. And Jesus said. Are ye also yet wltliout understanding!—Slowness of spiritual apprehension in Ills genuine disciples grieves tlie Saviour: from others He expects no bolter (ch. 13. U). 17, 18. Do not ye yet understand titat whatsoever cntercth In at the mouth, &c.—Familiar though these sayings have now become, wh.at freedom from bondage to outward things do they proclaim, on the one hand, and on the other, how searching Is the trulb which tliey express—that nothing which enters from without can really detUe us; and that only the evil that <lcatli. 5. But ye say, Whosoever shnll say to his father or his motlier, It is a gifi-or .simply, 'A gift!" In JJarlc it is, " C'orban !" i.e., 'An oblation!' moaning, any unbloody offering or gift dedicated to sacred uses. I>y wliatsoever tliou mlghtcst be profited by me; G, And honour not his father or his mother, [lie shall be free]—</. tZ., 'It Is true, fatlier-motlier—that by giving to Lhec this, which 1 now present, thou mightest be profited in 111 the heart, that is allowed to stir there, to rise up la thought and all'ectlon, and tc flow forth In voluntary action, really defiles a man ! ID. For out of the heart proceed evil thought*— ' evil reasonings;' referring lio:«
Pe.ler'f Noble Confission of Christ. MATTHEW XVI. The Benediction rronounced upun Him. them this question. 14. And they said, Some say that thou art .Tolm the Baptist—risen from the dead. So that Herod Antipas was not singular in his surmise more Immediately to those corrupt reasonings which had Ble:iltlii!y introc Uiced and gradually reared up that hideous fabric of tradition which at length practically nulli- (cli. U. 1, 2). some, Ellas—(Cf. Mark 6. 15)—and others, Jeremlas—Was this theory suggested by a supposed resemblance between the "Man of Sorrows" and 'tlie weeping prophet?' or one of the prophets — or, a» Luke (9.8) expresses it, "that one of the old prophets fied the unchan Kcable principles of the moral law. But tlie statement is far broader than this, t)i2., that the first shape which the evil that is in the heart takes, when it begins actively to stir, is that of 'considerations' or ' rea-
Konings' on certain suggested actions, miirdfrs, rcIuIis risen ag.-vin." In another report of the popular opinions which Mark (6. 15) gives us, it is thus expressed, "That it is a prophet [or], as one of the prophets:" teries, fornications, thefts, false witness, blaspliemles —•detractions,' whether directed against God or man; here the reference seems to be to the latter. Mark adds, '• covetousnesses"—or desires after more; " wickednesses" —here meaning, perhaps, ' malignities' of various form; In other words. That he was a prophetical person, resembling those of old. 15. He saith unto them, But whom —rather, "Who"—say ye that I amT—He had never put this question before, but the crisis He was reaching made "deceit, lasciviousness" — meaning, 'excess' or 'enormity' of any kind, though by later writers restricted to lewdness; "an evil ej'e"—meaning, all looks or glances it fitting that He should now have it from them. We may suppose this to be one of those moments of which the prophet says, in His name, "Then I said, I have laboured in vain; I have spent my strength for naught, and in vain" (Isaiah 49. 4): Lo, these three years I come seeking fruit on this fig tree ; and what is it? As tire result of all, I am taken for John the Baptist, for Ellas, for Jeremias, for one of tlie prophets. Yet some there are that have beheld My glory, the glory as of the Only-begotten of the Father, and I shall hear their voice, for it is sweet. 16. And Simon Peter answered and said, Thou art the Christ, tlie Son of the living God—He does not say, 'Scribes and Pharisees, rulers and people, are all perplexed ; and shall we, unlettered fishermen, presume to decide?' But feeling the light of his Master's glory shining in his soul, he breaks fortli—not in a tame, prosaic acknowledgment, 'I believe that thou art,' &c.—but in the language of adoration—such as one uses in worship, "Thou art the Christ, the Son of the Living God !" He first owns Him the promised Messiah (see on ch. 1. 10); then he rises higher, echoing the voice from heaven—"This is my beloved Sou, in whom I am well pleased;" and in tlie Important addition—"Son of the Living God"— he recognizes the essential and eternal of en v^', jealousy, or ill-will towards a neighbour; " pride, loolisliness"—in the Old Testament sense of "folly;" i. e., criminal senselessness, the folly of the heart. How appalling is this blacli catalogue! 30. These are the things which defile a man r but to eat with nnwashen hands deiiletlt not a man—Thus does our Lord sum up this v. liole searching discourse.
21-28. The Woman of Canaan and her Daughter. For the exposition, see on Mark 7. 2i-.30.
29-39. Miracles of Healing—Four Thousand Miraculously Fed. For the exposition, see on Mark 7. 31;
8. 10. CHAPTER XVI.
Ver. 1-12. A Sign from Heaven Sought and RerrsED Caution against the Leaven of the Pharisees AND Sadducees. For the exposition, see on Mark
8. 11-21.
13-28. Peter's Noble Concession of Christ, and the Benediction Pronounced upon him — Christ's Fipsx Explicit Announcement of His Approaching .SofFEHiNGs, Death, and Resurrection—His Rebuke of Peter and Warning to all the Twelve. (-=Mark life of God as in this His .Son—though doubtless without that distinct perception afterwards vouchsafed. 17. And Jesus answered and said unto him. Blessed art thou Though it is not to be doubted that Peter, in this noble testimony to Christ, only expressed the conviction of all the Twelve, yet since He alone seems to have had clear enough apprehensions to put that conviction in proper and suitable words, and courage enough to speak them out, and readiness enough to do this at the right time—so he only, of all the Twelve, seems to have.met the present want, and communicated to the saddened soul of the Redeemer at the critical moment that balm which was needed to cheer and refresh it. Nor is Jesus above giving indication of the deep satisfaction which this speech yielded Him, and hastening to respond to It by a signal acknowledgment of Peter in return. Simon-Barjona—
8. 27 ; 9. 1 ; Luke 9. 18-27.) The time of this section—which
Is beyond doubt, and will presently be mentioned—is of Immense importance, and throws a touching interest around the incidents which It records. Peter's Confession, and the Benediction pronounced upon him {v. 13-20). 13. When Jesus came into the coasts— ' the parts,' t. e., the territory or region. In Mark (8. 27) it is "the towns" or villages.' of Cesarea Phlllppi—It lay at the foot of Mount Lebanon, near the sources of the Jordan, in the territory of Dan, and at the north-east extremity of Palestine. It was originally called Panium (from a cavern In its neighbourhood dedicated to the god Pan) and Panecus. Philip, the tetrarcli, the only good son of Herod the Great, in whose dominions Paneas lay, having beautified and enlarged it, changed its name to Cesarea, in honour of the Roman emperor, and added Philippi after Ills own name, to distinguish it from the otlier Cesarea or, 'son of Jona' (John 1. 42), or Jonas (John 21. 15). This name, denoting his humble fleshly extraction, seems to liave been purposely here mentioned, to contrast the more vividly witli the spiritual elevation to which Divine illumination had raised him. for flesh and blood hath not revealed it unto thee—'This is not the fruit of human teaching.' but my Father which is in heaven —In speaking of God, Jesus, it is to be observed, never calls Him, "Our Father" (see on John 20. 17), but eitlier "your Father"—when He would encourage His timid believing ones with the assurance that He was theirs, and teach themselves to call Him so—or, as here, " My Father," to signify some peculiar action or aspect of Him as " the God and Father of our Lord Jesus Christ." 18. And I say also unto thee q. d., ' As thou hast borne such testimony to Me, even so in return do I to thee.' That thou art Peter—At his first calling, this new name was announced to him as an honour a/<eru)ar(ij to be conferred on him (John 1. 43). Now he gets it, with an explanation of what it was meant to convey, and upon this rock—As "Peter" and "Rock" are one word in the dialect familiarly spoken by our Lord—the Aramaic or Syro-Chaldalc, which was the mother tongue of the couuf Acts 10. 1) on the north-east coast of the Mediterranean
6i;a, (JosEPHUS, Antiquities, 15. 10, 3; 18. 2, 1.) This quiet and distant I'etreat Jesus appears to have sought with the view of talking over with the Twelve the fruit of His past labours, and breaking to them for the first time the sad intelligence of His approaching death, he asked hlg disciples—" by the way," says Mark (8. 27), and "as He was alone praying," says Luke (9. 18)—saying, Whom or more grammatically, " Who"—<lo men say that I the Son of man ami—[or, ' that the.Son of man Is'—the recent editors omitting here the TO« of Mark and Luke; though the evidence seems pretty nearly balanced]—7. d., 'What are the views generally entertained of Me, the Son of man, after going up and down among them so long?' He had now closed the first groat stage of His ministry, and was just entering on *lie last dark one. His spirit, burdened, nought relief in letireraent, not only from the multitude, but even for a season from the Twelve. He retreated into "the secret place of the Most High," pouring out His •oul "In supplications and prayers, with strong crying and tears" (Hebrews 5. 7). On rejoining His disciples, und as thejwei'e pursuing tueir quiet Journey, He asked
e li IHk Deulli. MATTHEW XVI. Peter Reproved by Him, of God, but those that be of men—'Thou art carried away by human views of the way of setting up Messiah g kingdom, quite contrary to those of God.' This was kindly said, not to take off the sharp edge of the rebuke, but to explain and justily it, as it was evident Peter knew not wl'v*- was in the bosom of his rash speech. 34. TIicu said Jesus unto his disciples—Mark (8. 'M) Siiys, " When He had called the people unto Him, with His disciples also, He said unto tlieiii try— this fXuMud play npon the word c;iii be fully seen only in langiiuKt's which have one wortl lor both. Even in llie (ji eek it is iniptM leetly represented. In French, as WebSTEK and \ViLKi:<soN remark, it is perfect, Pierre—piei're. I will Itnlld iny CUurcli—not on the man Simon Barjona; but on him as tlie lieaveuly-tauglil confessor of a taith. "My Church," says our Lord, calling the Church His own; a magnificent expression, remarks Bkngel, regarding Himself—nowhere else occurring in '—turning the rebuke of one into a warning to all—If any man will come after ine, let him deny himself, and lake up his cross, and follow nie. For whosoever will save—'is minded to save,' or bent on saving—liis life shall lose it, and whosoever will lose his life for my sake shall find it—See on ch. 10.38,39. 'A suttering and dying Messiah likuth you ill; but what if His servants shall meet the Siune tale? They may not; but who follows Me must be pri pared for the worst.' 'M. For what is a man profited, if he shall gain the whole world, and lose—or ' forfeit'—his own soul I or wliat sliall a man give in excliange for hig soul I—Instead of these weighty worils, whi<'h we find in Mark also, it is thus expressed, in Luke : "If he gain the whole world, and lose himself, or be cast away,'' or belter, 'If he gain the whole world, and destroy or forfeit himtile Gospels, and tlie gates of liell— 'of Hades,' or, the unseen world; meaning, the gates of Death: in other words, 'It sliall never perish.' Some explain it of 'the assaults of the powers of darkness;' but though that expresses a glorious trutli, probably the former is the sense here. 19. And I will give unto thee tlie keys of tlie kingdom of lieaven— tlie kingdom of God about to be set up on earth—and whatsoever thou shalt bind on earth shall be bound in heaven : and whatsoever thou Shalt loose on earth shall be loosed in heaven Whatever this mean, it was soon expressly extended to all the apostles (ch. 18. 18); so that the claim of supreme authority in the Church, made for Peter by the Church of Rome, and then arrogated to themselves by the popes as the legitimate successors of St. Peter, is baseless and impudent. As first in confessing Christ, Peter got this commission before the rest; and with these "keys," on the day of Pentecost, he first "opened the door of faith" to the Jews, and then, in the person of Cornelius, he was honoured to do the same to the Gentiles. Hence, in the lists of the apostles, Peter is always first named. See on eh. 18. IS. One thing is clear, that not in all the New Testament is there tlie vestige of any authority either claimed or exercised by Peter, or conceded to him, above' the rest of the apostles—a thing conclusive against the Romish claims in behalf of that apostle. 30. Then charged he his disciples that they should tell no mail that he was Jesus the Clirist—Now that He had been so explicit, they might naturally think the tijne come for giving it out openly ; but here they are told self.' How awful is the stake as here set forth ! If a man makes the present world—in its various forms of riches, honours, pleasures, and such like—the object of supreme pursuit, be it that he gains the world; yet along with it he forfeits his own soul. Not that any ever did, or ever will gain the whole world—a very small portion of it, indeed, falls to the lot of the most successful of the world's votaries—but to make the extravagant concession, that by giving himself entirely up to it, a man gains the whole world ; yet, setting over against this gain the forfeiture of his soul—neces.sarily following the surrender of his whole lieart to the world—what is he profited? But, if not the whole world, yet possibly something else may be conceived as an equivalent for tlie soul. Well, what is It?—"Or what shall a man give in exchange for his soul?" Thus, in language the weightiest, because the simplest, does our Lord shut up His hearers, and all who shall read these words to the end of the world, to the priceless value to every man of his own soul. In Mark and Luke the following words are added : "Whosoever therefore shall be ashamed of Me and of My words"—'shall be ashamed of belonging to Me, and ashamed of My Gospel,' "in this adulterous and sinful generation" (see on ch. 12. :J0), "of him shall the Sou of man be ashamed when He cometh in the glory of His Father, with the holy angels" (Mark 8. 38; Luke 9. 26). He will render back to that man his own treatment, disowning him before the most august of all assemblies, and putting him to"j/ianje and everlasting contempt" (Daniel 12. 2). it had not.
Announcement of His Approaching Death, and Rebuke of Peter {v.2l-£i). Tlie occasion here is evidently the same.
'Zl. From that time forth began Jesus to show unto his disciples— i.e., with an explicitness and frequency He had never observed before—how that he must go unto Jerusalem and suffer many things ("and be rejected," Matt liew and Mark) of tlie elders and chief priests and Borlbcs—not as before, merely by not receiving Him, but by formal deeds—and be killed, and be raised again the third clay—Mark (8. 32) atlds, that "He spake that saying openly"-' explicitly,' or 'without disguise.' 3'4. Then Peter took him—[asidej, apart from the rest; presuming ' O sh.tme,' exclaims Bengki,, ' to be put to shame before God, Christ, and angels!" The sense of shame is founded on our love of reputation, which causes instinctive aversion to what is fitted to lower it, and was given us as a preservative from all that is properly shameful. To be lost to shane is to be nearly past hope. (Zcplianiah 3.5; Jeremiah 0.15; 3.3.) But when Christ and " His words" are unpopular, thesanie Instinctive desire to stand well irith others begets that temptation to be ashamed of Him which only the 'expulsive powi'r* of a higher aH'ectlon can ell'ectually counteract. iiT. For the Son of man shall come in the glory of his Father with his angels—in the splendour of ilis Father's authority and with all His angelic ministers, ready to execute His pleasure—and then he shall rewartl, Ac. Verily I say un)o you, There be some standing here—'.some of those standing here'—which shall not taste of deatli, (M1 the distinction just conferred on him; showing how unexpected and distasteful to them all was the announcement—and began to rebuke him—af Tectionately, yet with a certain generous indignation, to chide him. saying, lie it far from thee : this shall not be unto thee— i. e., ' If I can help it:' tlie same spirit that prompted him ill tlie garden todraw the sword in His behalf (John 18. lU). 23. But he turned, and said—in the hearing of the rest; for Mark (8.3.?) expressly says, "When lie had turne(l about and looked on His disciples. He rebuked Peter;" perceiving that he had but boldly uttered what others felt, and that the check was needed by them also—Get thee behind me, Satan—the same words as He had addressed to the Tempter (Luke -1. 8); for He felt iti It asatanic lure, a whisper from hell, to move Him from His purpose to sufli r. So He shciok ofl" the Serpent, then coiling around Him, and " lelt no harm" (Acts 28.5). How quickly has the "rock" turned to a devil 1 The fruit of Divine till they see the Son «f man coming in his kingdom or, as in Mark (9.1), "till they .see the kingdom of God come with power;" or, as in Luke (9»27), more simply ti'acliing the Lord delighted to honour in Peter; but the mouthpiece of hell, which he had in a moment of fol-getfulness become, the Lord shook oil" with horror, thou art an offence— ' a stumbling-blo(d('—unto inei "I'hou plnycst the Tempter, casting a stumbling-block In my way to the Cross. Could it succeed, where wert thou ? and bow should the Serjx'.it's head be iiruised ?' for thou Wtvourcat not— ' thou Ihinkest uut'-'-tiie things that be still, " tin they see the kingdom of God." The reference, beyond doubt, is to the firm establishment and victorious progress, in the lifetime of some then present, of that new kingdom of Christ, which was destined to work the greatest of all changes on this earth, and be Che graud pledge of His final coming lu glory.
ForeteUeth His Passion. MATTHEW XVII, XVIII. The Tribute Money. not your master pay tribute t—The question seems to imply that the payment of this tax was voluntary, but ei-
CHAPTER XVII. j)«:«t'd ,• or what, in modern phrase, would be called a'voluntary assessment.' 35. He saitlt. yes—7. rf., ' To be sui'e He does;' as if eager to remove even the suspicion of the contrary. If Peter knew—ius surely he did—that there was at this time no money in the biig, this reply must be regarded as a great act of faith in his Master. Andtvhcn he was come into the house—Peter's—Jesus prevcjtled l»lm—'anticipated him;' according to the old sense of tlie word " prevent"—saying, Wliat tliinkest thou, Simon T —using his family name for familiarity, ofwhom do tlie kings of tine earth take custom—meaning custom on goods exported or impoited—or tribute—meaning the poll-tax, payable to the Romans by every one whose name was in the 'census.' This, therefore, it will be observed, was strictly a civil tax. of tlieir own cliililren, or of strangers—This cannot mean 'foreigners,' from whom sovereigns certainly do not raise taxes, but 'those who are not of their own family,' i. e., their subjects. 36. Peter saith unto him. Of strangers—or, 'Of those not their children.' Jesus saitli unto liim, Tlien are the citildren free—Bj' "the children" our Lord cannot here nie.an Himself and the Twelve together, in some loose sense of their near relationship to God as their common Father. For besides that our Lord never once mixes Himself up with His disciples in speaking of their relation to God, but ever studiously keeps His relation and Ver. 1-13. Jesus is Transfigured—Conversation ABOUT Eli.vs. (=Mark 9. 2-13; Luke 9. 28-36.) Fortheexpositioii, see on Luke 9. 28-36.
11-23. Healing of a Demoniac Boy—Second Explicit Announcement by our Ix)rd of His approaching Death and Resurrection. (=Mark 9. 14-32; Luke 9. 37-
The time of this section is sufficiently denoted by the events which all the narratives show to have immediately preceded it—the first explicit announcement of His death, and the transfiguration—both being between His tliird and His fourth and last Passover.
Healing of the Demoniac and Lunatic Boy (v. 11-21). For the e-xpo.sition of this portion, see on Mark 9. 14-32.
Second Announcement of His Death {v. 22, 23). 33. And while they abode In Galilee, Jesus said unto them Mark (.t. 30), a.s usual, is very precise here : "And they departed thence"—!, e., from the scene of the last miracle "and passed through Galilee; and He would not that any man should know it." So this was not a preaching, but n private, journey through Galilee. Indeed, His public ministry in Galilee was now all but concluded. Tliough He sent out the Seventj' after this to preach and heal. Himself was little more in public there, and He was soon to bid it a final adieu. Till this hour arrived He was chiefly occupied with the Twelve, preparing them for the coming events. The Son of man shall be betrayed into the hands of men . . . And they were exceeding sorry —Though the shock would not be so great as at the first announcement (ch. 16. 21. 22), their "sorrow" would not be the less, but probably the greater, the deeper the iiitellieence went down into their hearts, and a new wave dashing upon them by this repetition of the heavy tidings. Accordingly, Luke (9. 13, 44), connecting It with the scene of tile niiraclejust recorded, and the teaching which arose outof it—or possibly with all His recent teaching-says our Lord forewarned the Twelve that they would soon fland in need of all that teaching: "But while they wondered every one at all things which Jesus did. He said unto His disciples. Let these sayings sink down into your t'leirs apart (see, for example, on the last words of this chapter)— this would be to teach the right of believers to exemption from the dues required for sacred services, in the teeth of all that Paul teaches and that He Himself indicates tliroughout. He can refer here, then, only to Himself; using the word "children" evidently in order to express the general principle observed by sovereigns, who do not draw taxes from their own children, and thus convey the truth respecting His own exemption the more strikingly: q. d., ' If the sovereign's own familj' be exempt, you know the inference in My case:' or to express it more nakedly than Jesus thought needful and fitting: 'This is a tax for upholding My Fatlior's House: As His Son, then, that tax is not due bj' Me—I am free.' 37. Notwitlistanding, lest we sliould ol Tend — or e:ir8; for the .Son of man shall be delivered," &c. : * Be not csirried off your feet by the grandeur you have lately seen In Me, but remember what I have told you, and now tell you again, that that Suu in whose beams ye now rejoice is soon to set in midnight gloom.' Remarkable Is the antithesis in those words of our Lord preserved in all the three Narratives —" The Son of man shall be betrayed Into the hands of men." He adds (r. 45) that "they understood not this saying, and it was hid from them, that they perceived it not"—for the plainest statements, when they encounter long-continued and obstinate prejudices, are seen through a distorting and dulling medium—"and wer afraid to ask Him ;" deterred partly by the air of ' stumble'—them—all ignorant as they are of My relation to the Lord of the Temple, and should misconstrue a claim to exemption into indifference to His honour who dwells in it^—go thou to tlie sea—Capernaum, it will be remembered, lay on the Sea of Galilee—and cast an hook, and take up tlie iish that first coiiietli up ; and when tliou Iiast opened his mouth, thou slialt And a piece of money—'a stater.' So it should have been rendered, and not indefinitely, as in our version, for the coin was an Attic silver coin equal to two of the forementioned "didrachms" of half a shekel's value, and so, was the exact sum required for both. Accordingly, the Lord adds—tliat tAke, and give unto them tor me and thee —HI., 'instead of Me and thee;' perhaps because the payment was a redemption of the person paid for (Exodus 30. 12)—in which view Jesus certainly was "free." If the house was Peter's, this will account for payment being provided on this occasion, not for all the Twelve, but only for him and His Lord. Observe, our Lord does not say "for us," but "for Me and thee;" thus distinguishing the Exempted One and His non-exempted disciple. lofty sadness with which doubtless these sayings were uttered, and on which thej' would be reluctant to break in, and partly by the fear of laying themselves open to rebuke for their shallowness and timidity. How artless l8 all this!
21-27. The Tribute Money. The time of this section (s evidently in immediate succession to that of the prewding one. The brief but most pregnant incident which It records is given by our Evangelist alone—for whom, no doubt, it would have a peculiar interest, from its relation to his own town and his own familiar lake. 3*. And when they were fM>me to Capernaum, they tliat received tribute money—'the double drachma;' a sum equal to two Attic drachma.s, and corresponding to the Jewish "half-shekel," payable, towards the maintenance of the temple and its services, by every male Jew of twenty years old and upward. For the origin of this annual t<ix, see Exodus 30. 13, 14 ; 2 Chronicles 24. 6, 9. Thus, CHAPTEK XVIII.
Ver. 1-0. Strife among the Twelve Who should bk Greatest in the Kingdom of Heaven, with Relative Teaching. (—Mark 9. 33-^50; Luke 9.46-50.) For the exposition, see on Mark 9. .33-50.
10-35. Further Teaching on the same Subject, including the Parable of the Unmerciful Debtor.
It will be observed, it was not a civil, but an ecclesiastical
Same Subject (v. 10-20). 10. Take heed that ye despise— lax. The tax mentioned in the next verse was a civil one. The whole teaching of this very remarkable scene de- ' stumble'—not one of these little ones ; for I say unto you, That in heaven their angels do always behold the face of my Father which is In heaven—A difficult verse ; but perhaps the following may be more than an 11- pends upon this distinction, came to Peter—at whose honse Jesus probably resided while at Capernaum. This (Kplains several things in the narrative, and said, Doth
The Disciples Warned to be Humble. MATTHEW XVIII. The Parable of the Unmaxiful Debtor. lustration:—Among men, those wl)f> nurse and rear the royal eliildreu, however humble in themselves, are allowed tree entrance with their charge, and a degree of familiarity which even the highest state ministers dare not assume. Probably our Lord means that, in virtue of their charge over His disciples (Hebrews 1. 13; John 1.51), the angels have errands to the throne, a welcome there, number. He gives the utmost conceivable er-couragement to union in this exercise. But what kind of union? Not an agreement merely to pray in concert, but to pray for some definite thing. "As touching anytliing which they shall ask," says our Lord—anything they shall agree to ask in concert. At the same time, it is plain He had certain things at that moment in His eye, as most fitting aud needful sulyects for such concerted prayei'. The Twelve had l)een "falling out by the way" about the miserable question of precedence in their Master's kingdom, and this, as it stirred their corruptions, had given rise—or aJ iuid a dear familiarity in dealing with "His Fatlier which is in lieaveu," which on their own matters they could not assume. 11. For tbe Sou of man Is come to save tUat
-wliicli was—or 'is'—lost—A golden saying, once and again repeated in different forms. Here the connection seems to be, 'Since the whole object and errand of the Sou of man into the world is to save the lost, take hoed least was in danger of giving rise—to " offences" perilonn to their souls. The Lord Himself had been directing them how to deal with one another about such matters. " Bui now shows He unto them a more excellent way." Lei them bring all such jnatters—yea, and everything whatsoever by wliicli either their own loving relationship to eacli other, or the good of His liingdom at large, might be affected—to their Father in heaven; and if they be but agreed in petitioning Him about that thing, it shall be done for them of His Fatlier which is in heaven. But further, it is not merely union in prayer for the same thing—for that might be with very jarring ideas of the thing to be desired—but it is to symphonious prayer, to prayer by kindred spirits, members of one family, servants of one Lord, constrained by the same love, fighting under one banner, cheered by assurances of the .same victory; a living and loving union, whose voice in the Divine ear is as the sound of many waters. Accordingl.y, what they ask " on earth" is done for them, says Jesus, "of my Father which is in heaven." Not for nothing does He say, "of my Father"—not "Youii Fatheb;" as is evident from what follows: "For where two or three are gathered together unto mi> na)ne"—the "My" is emphatic, "there ayn I in the midst of them." As His name would prove a spell to draw together many clusters of His dear disciples, so if there should be but two or three, that will attract Himself down into the midst of them ; and related as He is to both the parties, the petitioners and tlie Petitioned—to the one on earth by the tie of His assumed lest, by causing offences, ye lose the saved.' That this is tlie idea intended we may gather from v. 14. 13, 13. How tltliik yeT If a man have an Iiuiidi-ecl sUeep, ami one of tlieiu be gone astray, &c.—This is auotlier of those pregnant sayings which our Lord uttered more than once. See on the delightful parable of tlie lost sheep in Luke 15. 4-7. Only the object there is to show what the good Shepherd will do, when even one of His sheep is lost, toflnd it; here the object is to show, when found, how reluctant He is to lose it. Accordingly, it is added—w. 14. Even so it is not tUe will of your Father which is in heaven that one of tlkese little ones should perish How, then, can He but visit for those "offences" which whit-h endanger the souls of these little ones? 15. Moreover, if thy brotlier shall trespass against thee, go asid tell liim liis fault between tliee and Iiiin alone : if lie sliall hear thee, thou hast gained tliy brot Jier, etc.—Probably our Lord had reference still to tiie hue dispute. Who should be the greatest? After the rebuke—so gentle and captivating, yet so dignified and Divine—under which they would doubtless be smarting, perhaps uach would be saying. It was not / that began it, it was not I that threw out unworthy and irritating insinuations against my brethren. Be it so, says our Lord ; but as such things will often arise, I will direct you how to proceed. First, Neither harbour a grudge against your offending brother, nor break forth upon him in presence of the unbelieving, but take him aside, show him his fault, and if lie own and make reparation flesli, and to the other in heaven by the tie of His eternal Spirit—their symphonious prayers on earth would thrill upward through Him to heaven, be carried by Him into the holiest of all, and so reach the Throne. Thus will Ke for it, you have done more service to hiui than even justice to yourself. Next, If this fail, take two or three to witness how just your complaint is, and how brotherly your spirit in dealing with him. Af/ain, If this fail, bring him before the Church or congregation to which both belong. Lastly, If even this fail, regard him as no longer a, brother Christian, but as one "without"—as the Jews did Gentiles and publicans. 18. Verily X say unto you, Whntsoever ye shall hind on earth sitall be bound in Iieaven; and whatsoever ye shall loose on eartli sl>nll be loosed iii heaven—Hei-e, what had been granted but a short time before to Peter only (see on ch.
1)6 the living Conductor of the prayer upward, and the answer downward.
Parable of tlie Unmerciful Debtor [v. 21-^5). ai. Tlien came Peter to liim, and said, Lord, how oft sliall my brotlier sin against me, and I forgive him ! In the recent dispute, Peter had probably been an object of special envy, and his forwardness in continually answering fo all the rest would likel.y be cast up to him—and if so, probably by Judas—notwithstanding his Master's commendations. And as such insinuations were perhaps made once and again, he wished to know how often and how long he was to stand it. till seven times! This being the sacred and complete number, perhaps his meaning was. Is there to be a limit at wliich the needful forbearance will be ftillf Hi. .Jesus snith unto him, I say not unto thee, Until seven times | but. Until seventy times seven i. e., so long as it shall be needed and
16. 19) is plainly extended to all the Twelve; so that whatever it means, it means nothing peculiar to Peter, far less to his pretended successors at Rome. It has to do with admission to and rejection from the membership of the Church. Hut see on John 20. 'iS. 19. Again I say unto you, Tiiat if two of you sliall agree on earth as tonclitng anything tliat they shall ask, it shall be done for them of my Father witicit is in Itenven. 30. For where two orthree are gathered togetlier in—or 'unto' —my name, iiierc am I in tlie midst of tliein — On this passage— so full of sublime encouragement to Christian union in action and prayer—observe, rtrst, the connection in rvliich it stands. Our Lord had been speaking of church-meetings before which the obstinate perversity of a brotlier was in the last resort to be brought, and whose decision was to be flnal—such honour does the Lord of the ClTurch put upon its lawful assemblies. But not these assemblies only does He deign to countenance and lionour. For even two uniting to bring any matter before Him sliall find that they are not alone, for My Father is with tliem, says Jesus. Next, observe thejwe-.souglit: you are never to come to the point of refusing forgiveness sincerely asked, (See on Luke 17. 3, -1.) 23. Therefore— ' witli reference to this matter'—is the Uingdom of heaven Ilht ned unto a eertniu king, which would take aeeount «i.f his servants—or, would scrutinize tlie accomils of his revenue-collectors. 31. And when he had begtaii to reckon, one was brought unto him, which owed him ten thousand tnlents— If Attic talents are here meant, 10,000 of them would amount to above (7. million and a. half sterling; if Jewish talents, to a much larger sum. '35. Hint forasmucli as he had not to pay, his lonl coinmaiide<l him to be sold, and his wll'j aud children, and all that he had, and payment to b« made—(See 2 Kings 4. I; Nehemiah 5.8; Levi tic is 25. 39 l 30. The sei-vaiit therefore fell down, and worshipped him—or did hiniible obeisance to him—snylng, Lord, have patience with me, and I will pay thee all —Tins viiuni here put upon union in prayer. As this cannot exist With few(>r tlian two, so by letting it down so low as that m
Christ's Final Depmture from Galilee. MATTHEW XIX, XX. The Parable of the Labourers. twain shall be one flesh? &c.—Jesus here sends them back to the original constitution of man as one pair, a male and a female; to tlieir marriage, as such, by Divine appointment ; and to the purpose of God, expressed by the sacred historian, that in all time one man and one woman should by marriage become one flesh—so to continue as long as both are in the flesh. This being God's constitution, let not man break It up by causeless divorces. 7. Tliey say unto him, Wliy did Closes tlien command to give a writing of divorcement, and to put her away I 8. He salth unto them, Moses—as a civil lawgiver, because of—or ' having respect to'—the hardness of your hearts—looking to your low moral siate,and your inabilwas just an acknowledgment of the justice of the claim made agaiusl him, aud a piteous imploration of mercy.
27. Then tlie Lord of tlkat servant was moved with compassion, and loosed him, and forgave him the debt—Payiueut belug hopeless, the Master is first moved with compassion ; next, liberates his debtor from prison and then cancels the debt freely. 28. But the same servant wrnt out, and found one of his fellow-servants—Mai Ij tlie difference here. The first case is that of master and servant ; in this case, both are on a footing of equality. (See v. .SS, below.) wlilch owed him an hundred pence—If Jewish money is intended, this debt was to the other less than one to a million, and he laid bands on him, and took him by the throat— ity to endure the strictness of tlie original law— suffered you to put away your wives—tolerated a relaxation of the strictness of tlie marriage bond—not as approving of ' lie seized and tlirottled him'—saying, Pay me that thou owest— Mark the mercilessiiess even of the tone. 29. And his fellow-ser^'nnt fell down at his feet, and besouglit him, saying, Have patience with me, and I will pay it, but to prevent still greater evils. But from the beginning It was not so—This is repeated, in order to imjiress upon His audience the temporary aud purely civil character of this Jlosaic relaxation. 9. And I say unto yon, Whosoever sUuIl put away his wife, except, itc.—See on ch. 5. 32. 10. His disciples say unto him. If the case of the man be so with his wife, it is not good to marry —q. d., 'In tills view of marriage, surely it must prove a snare rather than a blessing, and hud better be avoided altogether.' 11. Ilut he said unto tliem. All men cannot receive tliU saying, save they to wl,iOirt It is given —q. d., 'That the unmarried state is better, is a saying not tlice all—The same attitude, aud the same words wiiicli drew compassion from his master, are here employed towards himself by his fellow-servant. 30. And he would not ; but went aud cast him into prison, till he should pay the debt, &c.—Jesus here vividly conveys the intolerable injustice and impudence whicli even the servants saw in this act on the part of one so recently laid under the heaviest obligations to their common master. 32, 33. Then IlIs lord, after tliat he had called him, said iiuto him, O tltou wicked servant, &o.—Before bringing down his vengeance upon him, he calmly points out to him how shamefully unreasonable and heartless his conduct was; which would give the punishment infor every one, and indeed only for such as it is divinely intended for.' But who are these'/ they would naturally ask; and this our Lord proceeds to tell them in three particulars. 12. For there are some eunuclts wliich were so born from their mother's womb — persons constitutionally eitlier incapable of or indisposed to marriage—and tliere are some eunuclis wliitli were made eunuchs of men-persons rendered incapable by others and there be eunuclis whlcIi have made tlieniselves eunuchs for the kingdom of heaven's sake—persons who, to do God's work better, deliberately choose tills state. Such was Paul (1 Corinthians 7. 7). He that is able to receive it, let him receive it— flicted on him a double sting. 34. And his lord was wrotli, aud delivered him to the tormentors — more tliau Jailers; denoting the severity of the treatment which lie thought such a case demanded, till he should pay all t1?Mt w as due unto him, 35. So likewise—in this spirit, or on tliis principle—shall my heavenly Father do also onto you, If ye from your hearts forgive not every one lUs brother their trespasses.
' He who feels this to be his proper vocation, let him embrace it;' which, of course, CHAPTER XIX. is as much as to say— Ver. 1-12. Final Departure from Galilee-Divorce. '—Mark 10. 1-12; Luke 9. 51.) farewell to Galilee. 1. And it came to pass, that when Jesus had finished these sayings, he departed from Galilee—This marks a very solemn period in our Lord's public ministry. So sligiitly is it touched here, and in the corresponding passage of Mark (10. 1), that few readers probably note it as the Redeemer's Farewell to Galilee, which however it was. See on the sublime statement of Lake (9. 51), which relates to the same transition-stage In the progress of our Lord's work, and came into tlie coasts—or ' he only.' Thus, all Is left free in this matter.
13-15. Little Children Brought to Christ. (=Mark
10. 13-16; Luke 18. 15-17.) For the exposition, see on Luke
18. 15-17.
10-30. The Rich Young Rulek. (=Mark 10. 17-31 ; Luke
18. 18-30.) For the exposition, see on Luke 18. 18-30.
CHAPTEE XX.
Ver. 1-16. Parable of the Labourers in the Vineyard. This parable, recorded only by Matthew, is closely connected with the end of ch. 19., being spoken with reference to Peter's question, How it should tare with thost who, like himself, had left all for Christ? It is designed to show that while they would be richly rewarded, a certain equity would still be observed towards later convert-s and workmen in His service. 1. For the kingdom of Iieaven is like unto a man that is an householder, &c.—The figure of a vineyard, to represent the rearing of souls for heaven, the culture required and provided lol ' lioundaries'—of Judea beyond Jordan—i.e., to the further, or east side of the Jordan, into Perea, tlie dominions of Herod Antipas. But though one might conclude from our Evangelist that our Lord went straight from the one region to the other, we know from the other Gospels tliat a considerable time elapsed between the departure from the one and tlie arrival at the other, during whicli many of tlie most important events in our Lord's public life occurred—probably a large part of what is recorded in Luke 9. 51, onward to ch. 18. 15, and part of John 7. 2-11, 51. 2. And great multitudes followed Ikim ; and lie healed them there—Mark says further (10. 1), tliat "as He was wont. He tauglit them there." What we now have on the suljject of Divorce is some of that teaching. tliat purpose, and the care and pains which God takes in that whole matter, is familiar to every reader of the Bible. (Psalm 80. 8-10; Isaiah 5. 1-7; Jeremiah 2. 21; Luke 20. 9-
16 ; John 15. 1-8.) At vintage-time, as Webster and Wilkinson remark, labour was scarce, and masters were obliged to be early in the market to secure it. Perhaps tho pressing nature of the work of the Gospel, and the comparative paucity of labourers, may-be incidentally sug gested, cli. !). 37, 3S. The "labourers," as in cli. 9. 38, are Divorce (v. 3-12j. 3. Is It lawful for a man to put away his wife for every cause 'i Two rival schools (us we saw jn ch. 5. .31) were divided on this question—a delicate one, AS De Wettk pertinently remarks, in the dominipns of Herod Antipiis. 4. An<l he answered and said unto them. Have ye not read, that He which made them at (he beginning made them male and f«male-or better.perliaps, 'He tlial made llicm made them from the beginning a male and a female.' 9. And said, For this cause-to follow out this Divine iippointinent. shall a ntan leave father Bad uiollier, and shall cleave to his wife : and they first, the ojl Hcial servants of the Church, but after them and along witli them all the servants of Christ, whom he has laid under the weightiest obligation to work in His service. 2. And when he hod agreed with the labourers for a penny—a usual day's hire (the amount of wliich will be found in the margin of our Bibles)—he sent them Into The Parable of the Labourers. MATTHEW XXI. The Authority of Jtsus Questioned. his vineyard. 3. And lie went out about the third hour—about uine o'clock, or after a fourth of the working day had expired: the day of twelve hours was reckoned from six to six. and saw others standing Idle—' unemployed'—in the market-place. 4. And said unto them, Go j e also into tlie vineyard j and whatsoever Is riglit —'just,' 'equitable,' iu proportion to their time—I will givt you. And they went their way. 5. Again he went out about the sixth and ninth hour—about noon, and about three o'clock afternoon—and did likewise—hiring and sending into his vineyard fresh labourers each time. 6. And about the eleventh hour—but one hour before the close of the working day; a most unusual hour both for offering and engaging—and found others standing Idle, and saith, Why stand ye here all the day idle I Oi course they had not been there, or not been disposed to offer themselves at the proper time ; but as they were «ow willing, and the day was not over, and "yet there have wrought in Christ's service all their days may, by the spirit which they manifest at the last, make it too evident that, as between God and their own souls, they never were chosen workmen at all.
17-28. Third explicit Announcement of His approaching Sufferings, Death, and Resurrection— The Ambitious Request of James and John,'and thb Reply. (=Mark 10. 32-45; Luke 18. 31-34.) P'or the exposition, see on Mark 10. 32-45.
29-34. Two Blind Men Healed. (=Mark 10. 46-52; Luke 18. 35-13.) For the exposition, see on Luke 18. 35-^
CHAPTER XXI.
Ver. 1-9. Christ's Triumphal Entry into Jerusalem ON THE First day of the Week. (=Mark 11. 1-11; Luke 19. 29-10; John 12. 12-19.) For the exposition of this majestic scene—recorded, as will be seen, by all the Evangelists—see on Luke 19. 29-40. was room," they also are engaged, and on similar terms with all the rest. 8. So when even was come—i.e., the reckoning - time between masters and labourers (see Deuteronomy 24. 15); pointing to the day of final account—the lord of the vineyard saith unto his steward — answering to Christ Himself, represented "as a Son over His own house " (Hebrews 3. 6 ; see ch. 11. 27 ; John 3.
10-22. Stir about Him in the City—Second Cleansing OF the Temple, and Miracles there—Glorious Vindication of the Children's Testimony—The Barren Fig Tree Cursed, with Lessons from it. (=Mark
II. 11-26; Luke 19. 45-^8.) For the exposition, see Luke 19. after v. 44 ; and on Mark 11. 12-26.
S5; 5. 27)—Call the labourers and give them their liire, begiuning from the last unto the first—Remarkable direction tliis— ' last hired, first paid.' 9. And when they came that were hired about the eleventh hour, they received every man a penny—a full day's wages. 10. But when llie first came, they supposed that they should have received more—This is that calculating, mercenary spirit which had peeped out—though perhaps very sliglitly—iu Peter's question (ch. 19. 27), and which this parable was designed once for all to put down among the servants of Christ. 11. And when they had received it, they murmured against the goodman of tlie house—rather, 'the householder,' the word being tlie same as in v. 1 Vi, Saying, These last have wrougiit [but] one hour, and thou hast made them equal unto
2;i-l6. The Authority of Jesus Questioned, and the Reply—The Parables of the Two Sons, and of the Wicked Husbandman. (—Mark 11. 27-12.12; Luke 20.
1-19.) Now commences, as Alford remarks, that series of parables and discourses of our Lord with His enemies, in which He develops, more completely than ever before, His hostility to their hypocrisy and iniquity: and so they are stirred up to compass His death.
The Authority of Jesus Questioned, and the Reply (v. Zi-Z7), 23. By what aiithority doest thou tliese thljigs !—referring particularly to the expulsion of the buyers and sellers from the temple— and who gave tliee this autliority J 24. And Jesus answered and said unto them, I also will ask you one thing . . . 25. The baptism of John—meaning, his whole mission and ministry, of which baptism was the proper character—witence was it 1 from heaven, or of men 1—What wisdom there was in this way of meeting their question will best appear by tlieir reply. If we shall say, From heaven ; he will say unto us, Wliy did ye not tlien believe him 7—'Why did ye not believe the testimony which he bore to Me, as tlie promised and expected Messiah?' for that was the burden of liis whole testimony. 26. But If we shall say, Of men ; we feai
US, which have borne the burden and heat— ' the burning heat '—of the day—who have wrought not only longer but during a more trying period of the day. 13. But he answered one of them—doubtless the spokesman of the complaining party — and said. Friend, I do thee no wrong: didst not thou agree with me for a penny 7. . . 15. f N it not lawful for me to do what 1 will with mine own 1 Is thine eye evil, because I am good \—q. d., 'You appeal to justice, and by that your mouth is sliut; tl»e people—rather the multitude. In Luke (20. 6) it is, "all the people will stone us"—'stone us to death'—for all holfl John as a prophet—Crooked, cringing hypocrites! No wonder Jesus gave you no answer. 27. And they answered Jesus, and said. We cannot tell—Evidently their difficulty was, how to answer, so as neither to shake their determination to reject the claims of Christ nor damage their reputation with the people. For the truth itself they cared nothing whatever. Neither tell I you by what authority I do these things—What composure and dignity of wisdom does our Lord here display, as He turns their question upon themselves, and, while revealing his knowledge of their hypocrisy, closes their mouths! Taking advantage of the surprise, silence, and awe produced by this reply, our Lord followed it Immediately up by the two following parables. fbr the sum you agreed for is paid you. Your case being disposed of, with the terms I make with other labourers you+iave notliing to do; and to grudge the benevolence shown to others, wlien by your own admission you have been honourably dealt with, is both unworthy envy of your neighbour, and discontent with the goodness that engnged and rewarded you in his service at all.' 16. So the last shall be first, and the first last q.d., 'Take heed lest by indulging the spirit of these "murmurers" at the " penny " given to the last hired, ye miss your own penny, though first in the vineyard; while the consciousness of having come in so late may inspire these last with such a humble frame, and such admiration of the grace that lias hired and rewarded them at all, as will put them into the foremost place in the end.' for many be ealletl, but few chos»-n—Tliis is another of our Lord's terse and pregnant sayings, more than once uttered in dil Tel-ent connections. (See ch. 19.30; 22.14.) The "calling" of which the New Testament almost invariably speaks Is what divines call cec<«aZ calling, carrying with it a supernatural openvt ion on the will to secure Us consent. IJut that cannot be the njeanlng of it here ; the " called " being emphatically distiiiguislied from the "chosen." It can only mean here the ' invited.' And so the sense is. Many receive the invitations of the Gospel whom God has never "chosen to salvation tlirough s.-uictlflcation of the Bpiritnnd Ijelief of the trutli " (2 Thpssalonlans 2. 13). But what, it may be asked, has this to do with the subject of our parable? Probably this—to teaoh us that men wlio 52
Iarable of the Two Sons (v. 2S-32). 28. But wliat think yet A certain man liad two sons ; and lie cnme to the first aitd said. Son, go work to-day in my vineyard for true religion is a practical thing, -i "l)ringing forth fruit unto God." 29. lie answered and said, I will not -Trench notices the rudeness of this answer, and the total absence of any attempt to e.xcusesuch disobedience, both characteristic; representing careless, reckless sinners resisting God to His face. 30. And he came to the second, and said likewise. And he answered and snld, I [go], sir—' I, sir.' The emphatic " I," here, denotes the self-righteous complacency which says, "God, I thank thee that J am not as other men " (Luke 18. 11). and went not—He did not "afterward repent" and refuse to go; I7j€ Parable of the Wicked Husbandmen, MATTHEW XXII. who Slew such ax were Stat unto Ihem. reverentially welcoming God's Son. 38. But when the husbandmen saw the son, they said among themselves —Cf. Genesis 37.18-20; John 11. 47-53 — This is the heir Sublime expression this of the great trutli, tliat God's inheritance was destined for, and in due time is to come Into the possession of. His own Son in our ?ir(/it) e (Hebrews
Tor there was here no intention to go. It Is the class that "say and rto not" (ch. 23. 3)—a falseness more abominable to God, says Stier, than any " I will not." 31. WhetUer of tJiem twnin dl»l the -will of hiU Father J They say luito him, The llrst—Now comes the application. Jesus •Hith unto them, Verily I gay unto you, That the publIcAns and the harlots go—or 'are going;' even now en-
1. 2). come, let us kill him, and let us seize on his inheritance—that so, from mere servants, we may become tering, while ye hold back—Into the kingdom of God before you—The publicans and the harlots were the first eon, who, when told to work In the Lord's vineyard, lords. This is the deep aim of the depraved heart; this is emphatically "the root of all evil." 39. And tliey caught him, and cast him out of tlie vineyard—cf. Hebrews 13. 11-13 (" without thegate—without the camp"); 1 Kings 21. said, I will not; but afterwards repented and went. Their early life was a flat and flagrant refusal to do what they were commanded; it was one continued rebellion against the authority of God. " The chief priests and the elders of the people," with whom our Lord was now speaking, were the second son, wlio said, I go, sir, but went not They were early called, and all their life long professed obedience to God, but never rendered it; their 13; John 19. 17—and slew him. 40. Wlien tlte lord therefore of the vineyard cometh—This represents 'tlie settling time,' which, in the case of tlie Jewish ecclesiastics, was that judicial trial of the nation and its leaders which issued in the destruction of their whole state, wliat will he do unto those husbandmen I 41. Tliey say unto him. He will, miserably destroy those wicked men—an emphatic alliteration not easily conveyed in En.i;lisl! life was one of continued disobedience. 33. For John came unto you In the way of righteousness—i. e., ' calling you to repentance;' as Noah is styled 'a preacher of righteousness' (2 Peter 2. 5), when like the Baptist he warned the old world to "flee from the wrath to come." and yo believed him not—"They did not reject him;" ' He will badly destroy those bad men,' or ' miserably destroy those miseral)le men,' is sometliing lilce it. and will let out Ills vineyard unto other husbnndincn, which shall render him the fruits in their seasons— If this answer was given by the Pharisees, to wliom our Lord addressed the parable, they thus unwittingly pronounced their own condemnation: as did David to Nathan the prophet (2 Samuel 12. 5-7), and Simon the Pharisee to our Lord (Luke 7.43, &e.). But if it was given, as the two other Evangelists agree in representing it, by our Lord Himself, and the explicitness of the answer would seem to favour that supposition, then we can better explain the exclamation of the Pharisees which followed it, in Luke's report—"And when they heard it, tliey said, God forbid" — His whole meaning now bur Ang upon them. 4t3. Jesus salth unto them, Did ye never rea<l n.Ty, they "were willing for a season to rejoice in his light" (John 5.3.5); but they would not receive his testimony to Jesus, but the publicans and the harlots believed him—Of the publicans this Is twice expressly recorded, Luke 3. 12; 7.29. Of the harlots, then, the same maybe taken for granted, though the fact is not expressly recorded. These outcasts gladly believed the testimony of John to the coming Saviour, and so hastened to Jesus when He came. See Luke 7. 37; 15. 1, &c. and ye, when ye had seen it, repented not afterward, that ye might believe him—Instead of being " provoked to jealousy" by their example, ye have seen them flocking to the Saviour and getting to heaven, unmoved.
111 the Scriptures (Psalm 118. 22, 23), The stone which the builders rejected, &c. A bright Messianic prophecy, which reappears in various forms (Isaiah 28. l(i, &c.), and was made glorious use of by Peter before tlie Sanhedrim (Acts 4. 11). He recurs to it in his first epistle (1 Peter 2.
Parable of the Wicked Husbandmen (v. 33-46). 33. Hear auntlier paraltle : There was a certain householder, wlticlt planted a vineyard— See on Luke 13. 6 — and hedged it round about, and digged a winepress in it, and built a tower—These details are taken, as is the basis of the parable itself, from that beautiful parable of Isaiah 5. 1-7, in order to fix down the application and sustain it by Old Testament authority, and let it out to husbandmen — These are Just the ordinary spiritual guides of the people, under whose care and culture the 4-6). 43. Tlierefore say I unto you. The kingdom of God— God's visible Kingdom, or Churcli, upon earth, which up to this time stood in the seed of Abraham—shall be taken from you, and given to a nation bringing forth the fi-ults thereof—i. e., the great evangelical community of the faithful, which, after the extrusion of tlie Jewish nation, would consist chiefly of Gentiles, until "all Israel should be saved" (IJomans 11. 25, 26). This vastly important statement is given by Matthew only. 44. And whosoever shall fall on this stone shall be broken : but on whomsoever it shall fall, it will grind him to powder—The Kingdom of God is here a Temple, fruits of righteousness are expected to spring up. and went Into a far country—"for a long time" (Luke '20. 9), leaving the vineyard to the laws of the spiritual husbandry during the whole time of the Jewish economy. On this phraseology, see on Mark 4.26. 34. And when tlie time of tlie fruit drew near, he sent his servants to the husbandmen—By these "servants" are meant the prophets and other extraordinary messengers, raised up from time to time. See on ch. ^. 37. that they might receive the fruits of it—See again on Luke 13. 6. 35. And the husbandmen took his servants, aitd beat one—see Jeremiah .37. 15; 3S. 6—and killed another—see Jeremiah
In the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is, by the great Lord of the House, made the key-stone of the whole. On that Stone the builders were now "falling" and being "broken"' (Isaiah 8. 15). They were sustaining great spiritual hurt; but soon that Stone should "fall upon them" and "grind them to powder" (Daniel 2. 34, 85; Zechariah 12. 2)—in ihelr corporate capacity, in the tremendous destruction of Jerusalem, hut personally, as unbelievers, in a more awful sense still. 45. And when the chief priests and Pharisees had heard lUs parables—referring to that of the Two Sons and this one of the Wicked Husbandmen—they perceived that he spake of them. 4C. But when they sougltt to lay hands on him—which Luke (20. 19) says they did " the same hour," hardly able to restrain their rage — they feared the multitude — rather, 'the multitudes'—because they took him for a prophet—just as they feared to say John's baptism was of men, because the masses took him for a prophet (u. 26). Miserable creatures! So, for this time, "they left Him and went their way" (Mark 12. 12).
26. 20-23— and stoned another— see 2 Chronicles 21. 21. Compare with this whole verse ch. 23. 37, where our Lord reiterates these charges in the most melting strain. 36. Again, he scut other servants more than tlie first ; and they did unto them likewise—see 2 Kings 17. 13 ; 2 Chronicles 36. 16, 18; Nehemiah 9.26. 37. But last of all he •ent unto them his son, saying. They will reverence my son—In Mark (12.6) this is most touch ingly expressed "Having yet therefore one son, His well-beloved, He Bent Him also last unto them, saying, They will reverence my son." Luke's version of It too (20. 13) is striking "Then said the lord of the vineyard. What shall I do? I will send my beloved son: It may be they will reverence Him when they see Him." Who does not see that our Lord here severs Hitriself, by the sharpest line of demark Btion, from all merely human messengers, and claims for Himself iS»n«/ii/) in Its loftiest sense? (Cf. Hebrews 3. 3-6.) The expression, "It may be they will reverence my son,"
CHAPTER XXII.
Ver. 1-14. Parable of the Markiaoe of the Kmf'» Son. This Is a diflerent parable from that of the Ureiu
Is deslgued to leach the almosi/ unimaginable guilt of not Marriage of the Kinrfs Son. MATTHEW XXIII. The Calling oj the Gentile*.
Go ye therefore into the highways—the great outlets and thoroughfares, whether of town or country, where Supper, in Ijtike 14. 15, &c., and is recorded by Mattliew nloiie. -Z. Tln! kingdom of Iieaveii is like unto a certain! king, wliicU inntle a marriage for his son—'In human beings are to be found, and as many as ye shall llnd bid to the marriage—i.e., just as tliey are. 10. So those servants went out into the highways, and gathered togetlicr all as many as tliey found, botlii bad and good—». e., without making any distinction between open sinners and the morally correct. The Gospel call fetched in Jews, Samaritans, and outlying hcalhen alike. Thus far the parable answers to tliat of 'the Great Supper,' Luke 14. 16, 6ic. But the distinguishing feature of our parable is what follows: 11. And when the king came in to see tlie guests Solemn expression this, of that omniscient inspection of every professed disciple of the Lord Jesus from age to age, in virtue of which his true character will hereafter be judicially proclaimed ! lie saw tlkere a man—This shows that it is the judgment of individuals which is intended in this latter part of the parable: the first part represents rather national judgment—which had not on a wedding garment—The language here Is drawn from the following remarkable passage in Zephaniah 1. 7, 8:—" Hold thy peace at the presence of the Lord God ; for the day of the Lord is at hand : for the Lord hath prepared a sacrifice. He hath bid His guests. And it sliall come to pass in the day of ihe Lord's sacrifice, that I will punish the princes, and the king's children, and all such as are clothed with sti'auge apparel." The custom in the East of presenting festival garments (see Geuesis 45. 22 ; 2 Kings 5. 22), even though not clearly proved, is certainly presupposed here. It undoubtedly means something which they bring not of their own—for how could they have any such dress who were gathered in from the highways indiscriminalclj' 7—but which they receive as their appropriate dress. And what can tliat be but what is meant by "putting on the Lord Jesus," as "The Lord OUR Righteousness ?" (See Psalm 45. 13, 14.) Kor could such language be strange to those in whose ears had so long resounded those words of prophetic joy: "I will greatly rejoice in the Lord, my soul shall be joyful in my God ; for He hath clothed me with the garments of salvation. He hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels" (Isaiah 61. 10). lliis par;ible,' as Trench admirably remarks, ' we see how the Lord is revealing Himself in ever clearer light as the central Person of the kingdom, giving here a far plainer hint than in the last parable of the nobility of His descent. There He was Indeed the Son, the only and beloved one (Mark 12. 6), of the Householder; but here His race is royal, and He appears as Himself at once the King and the King's Son. (Psalm 72. 1.) The last was a parable of the Old Testament history; and Christ is rather the last and greatest of the line of its prophets and teachers than the Founder of a new kingdom. In thiit, God appears demanding something from men; in this, a parable of grace, God appears more as jrivuifir something to them. Thus, as often, tlie two complete each other: this taking up the matter where the other left It.' Thfe "marriage" of Jehovah to His people Israel was familiar to Jewish ears ; and in Psalm 45. this marriage is seen consummated in the Person of Messiah 'the King,' Himself addressed as ' God' and yet as anointed by ' His God' with the oil of gladness above His fellows. These apparent contradictories (see on Luke 20. 41-44) are resolved in this parable; and Jesus, in claiming to be this King's Son, serves Himself Heir to all that the prophets and sweet singers of Israel held forth as to Jehovah's ineffably near and endearing union to His people. But observe carefully, that the Bride does not come into view In this parable ; its design being to teach certain truths under the figure ot guests at a wedding feast, and the want of a wedding garment, which would not have harmonized with the introduction of the Bride. 3. and sent fortli his servants—representing all preachera of the Gospel—to call them that were bidden —here ntining the Jews, who were "bidden," from the first choice of them onwards through every summons addressed to them by the prophets to hold themselves in readiness for the appearing of their King—to the wedding—or the marriage festivities, when the preparations were all concluded, and they would not come—as the Issue of the whole ministry of the Baptist, our Lord Himself, and His apostles thereafter, too sadly showed. 4. My oxen and my fatlings are killed, and all tilings are ready; come unto the marriage—This points to those Gospel calls after Christ's death, resurrection, ascension, and effusion of the Spirit, to which the parable could not directly allude, but when only it could be said, with strict propriety, "that all things were ready." Cf. 1 Corinthians 5.7,8, "Christ our Passover is sacrificed for us; therefore, let us keep the feast:" also John 6.51, "I am the living bread which came down from heaven: \'Z. Friend, liow earnest tliou in liither, not Ikavlng a wedding garment! And lie was speechless—being self-condemned. 13. Tl»cn said the king to the servants—the angelic ministers of Divine vengeance (as in ch. 13. 41>—Bind him hand and foot—putting it out of his power to resist—and take lilm away, and cast lilm ln<o outer darkness. So ch. 8. 12; 25. 30. The expression is empliatic—'The darkness which is outside.' To be 'outside' at all—or, in the language of Kevelation 22. 15, to be 'without' the heavenly city, excluded from its joyous nuptials and gladsome festivities—is sad enough of itself, without anything else. But to find themselves not only excluded from the brightness and glory and joy and if any man eat of this bread, he shall live for ever: and the bread which I will give is my flesh, which I will give for the life of the world." 5. But they made light of It, and went their ways, one to his farm, another to Ills merchandise : G. And tite remnant took Itis servants, and entreated them spitefully— ' insulted them'—and slew them—These are two dillerent classes of unbelievers: the one s\mp\y indifferent ; the other absolutely hostile— felicity of the kingdom above, but tlirust into a region of "darkness," Willi all its horrors, this is the dismal retribution here announced', that awaits the unworthy at the great day. [tlicre]—in that region and condition—shall be weeping and gnashing of teeth. See on ch. 13. 12. 14. Vov many are called, but few are cliosen—So ch. 19. 30. See on ch. '20. 16. the one, contemptuous scorners; the other, bitter /)c?-«ccutms. 7. But when the king—the Great God, who is the Fatlier of our Lord Jesus Clirist. heard tliereof, he was wroth—at tlie aflfrout put both on His Son, and on Himself who had deigned to invite them, and he sent forth his armies—The Romans are here styled God's armies, just as the Assyrian is styled "the rod of His anger" (Isaiah 10. 5), as being the executors of His judicial vengeance, and destroyed those murderers—and in what vast numbers did they do it! and burned up tlteir city —Ah ! Jerusalem, once " thecity of the Great King" (Psalm
15-40. Eniwngling Questions about Tribute, thk Resurrection, and the Great Commandment, with THE Replies. ( — Mark 12. 13-34 ; Luke 20. 20-40.) For the exposition, see on Mark 12. 13-34.
41-46. Christ Baffi.es the Pharisees by a Question ABOliT David and Messiah. (=- Mark 1'2. 3.'i-<il Luko 20. 41-44.) For the exposition, see on Mark 12. 35-37.
48. 2), and even up almost to this time (ch. 5. 35) ; but now
CHAPTER XXIII.
It Is " their city"—Just as our Lord, a dajor two after this, said of the temple, wliere God had so long dwelt, " Behold
Ver. 1-39. Denunciation OF the Scribes and Pharisees—Lamentation OVER Jerusalem, .\nd FaicgwblIi to the Temple. ( — Mark 12. 38-40; Luke 20.45-47.) For this long and terrible discourse we are Indebted, with th« exception of a few verses in Mark and Luke, to Matthew j/oitr house is k it unto you desolate" (cli. 38)! Cf. Luko ly. 43, 44. t. The wedding is ready, but they which were bidden were not worthy—for how should those be deemed worthy to sit down at His table who had affronted Him by their traatment of HlB gracious Invitation? 9 54
Denunciation of the Sa ibes and Pharisees. MATTHEW XXIII. Woes Threatened against their Sin». men : in Luke 11. 52 they are charged with what WM worse, taking away the key—" the key of knowledge"— which means, not the key to open knowledge, but knowledge as the only key to open heaven. A right knowledge of God's revealed word is eternal life, as our Lord says (John 17. 3 and 5. 39); but this they took away from the people, substituting for it their wretched traditions. H. Woe unto you, scribes and Pharisees, hypocrites > for ye devour widows' houses, &c.—Taking advantage of the helpless condition and confiding character of "widows," they contrived to ot:)tain possession of tlieir property, wliile by their "long prayers" they made them believe they were raised far above "filthy lucre." So much "the greater damnation" awaits them. Wliat a lifelike description of tlie Romish clergy, the true successors of those scribes ! 15. Woe unto you, scribes and Pharisees, hypocrites ! for ye compass sea and land to make one proselyte-from heathenism. We have evidence of this in Josephus. and when he is made, j't make him two-fold more the cliild of liell tlian yourselves—condemned, for the hypocrisy he would learn to practice, botli by the religion he left and that he embraced. 16. Woe unto you, ye blind guides—Striliing expression this of tlie ruinous effects of erroneous teaching. Our Lord, here and in some following verses, condemns the subtle distinctions they made as to the sanctity of oaths—distinctions invent.ed only to promote their own avaricious purposes, which say. Whosoever shall swear by the temple, it is nothing—he has incurred no debt—but whosoever shall swear by the gold of the temple—meaning not the gold that adorned the temple italone. But, as it l.s only an extended repetition of denunciations uttered not long before at the table of a Pharisee, and recorded by Luke (11.37-61), we may take both together in the exposition.
Denunciation of the Scribes and Pharisees (v. 1-36). The first twelve verses were addressed more Immediately to the disciples, the rest to the scribes and Pharisees. 1. Then spake .Testis to the mixltltude— ' to the multitudes' —anil to his disciples. 3. Saying, The scribes and the Pharisees slt The Jewish teachers stood to read, but sai to expound the Scriptures, as will be seen by comparing Luke 4. 16 with t,'. 20—li» Moses' seat i. e., as interpreters of the law given by Moses. 3. All tlierefore—i. e., all which, as sitting in that seat and teaching out of that law— they bid you observe, that observe and do—The word "therefore" is thus, it will be seen, of great importance, as limiting those injunctions wliich He would have them obey to what they fetched from the law itself. In requiring implicit obedience to such injunctions. He would have them to recognize the authority with which they taught over and above the obligations of tlie law itself— an important principle truly ; but He who denounced the traditions of such teachers (ch. 15. 3) cannot have meant here to throw His shield over these. It is remarked by Webster and Wiikinson that tlie warning to beware of the scribes is given by Mark and Luke witliout any qualification : the charge to respect and o6ey them being reported by Matthew alone, indicating for whom this Gospel was especially written, and the writer's desire to conciliate the Jews. 4. For tliey bind heavy burdens and grievous to be borne, and lay them on men's shoulders ; but tltey themselves will not move them—" touch them not" (Luke 11. 46)—with one of their fingers—referring not so much to the irksoraeness of the legal rites, though they were irksome enough (Acts 15. 10), as to the heartless rigour with which they were enforced, and by men of Shameless inconsistency. 5. But all their worUg tliey do for to be seen of men—Whatever good they do, or zeal they show, has but one motive—human applause, they make broad their phylacteries—strips of parchment with Scripture-texts on them, worn on the forehead, arm, and side, in time of prayer, and enlarge the borders of tlielr garments—fringes of their upper garments (Numbers 15. 37^0). 6. And love the uppermost rooms—The word "room" is now obsolete in the sense here intended. It should be ' the uppermost self, but the Corban, set apart for sacred uses (see on ch. 15. 5). he is a debtor I—i. e., it is no longer his own, even tliougli the necessities of the parent might require It. We know who the successors of these men are. but wliosoever sweareth by the gift that is upon it, lie is guilty—Ii, should have been rendered, " he is a debtor," as in v. 16. 19. Ye fools, and blind ! for whether is greater, the gift, or the altar that sancti Aeth the gift I—(See Exodus 29. .37.) aO-3!J. Whoso therefore sliall swear by the alt«r, &c.— See on eh. 5. 33-37. 33. Woe unto you, sci-lbes and Pharisees, hypocrites 5 for ye pay tithe of mint ajid anise rather, 'dill,' as in margin—and cummin—In Lnke(11.42) it is "and rue, and all manner of herbs." Tliey grounded this practice on Leviticus27. 30, which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth as examples of what they punctiliously exacted the tenth of. and have omitted the weiglitier matters of the law, Judgment, mercy, and faith—In Luke place,' i. e., the place of highest honour, at feasts, and the chief seats in the synagogues. See on Luke 14. 7, 8. 7. And greetings In the markets, and to be called of men. Rabbi, Rabbi—It is the spirit rather-than the letter of this that must be pressed ; though tlie violation of tlie (11. 42) it is "judgment, mercy, and the love of God"—the expression being probably varied by our Lord Himself on the two different occasions. In both His reference is to Micah 6. 6-8, where the prophet makes all acceptable religion to consist of three elements^" doing justly, loving mercy, and walking humbly with our God;" which third element presupposes and comprehen<ls botl. the " faith"' of Matthew and the " love" of Luke. See on Mark letter, springing from spiritual pride, has done incalculable evil in the Church of Christ. The reiteration of the word " Rabbi" shows how it tickled the ear and fed the spiritual pride of those ecclesiastics. 8. But be not ye called Rabbi ; for one is your Master— ' your Guide, your Teacher.' 9. And call no man your father upon the earth : for one is your Fatlier, which Is iu heaven, Ac.—To construe these Injunctions into a condemnation of every title by which Church rulers may be distinguished from the flock which they rule, is virtually to condemn that rule itself; and accordingly the same persons doboth—but against the whole strain of the New Testamentand sound Christian Judgment. But when we have guarded ourselves against these extremes, let us see to it that we retain the full spirit of this warning against that itch for ecclesiastical superiority which has been the bane and the scandal of Christ's ministers in every age. (On the use of the word " Christ" here, see on ch. 1. 1.) 11. But lie tliat la greatest among you shall be your servant—This plainly means, 'shall show that he is so by becoming your servant;' as In cli.20. 27, compared with Mark 10. 44. Iti, And wliosocver sitall exnlt himself hall be abased—See on Luke 18. 14. What follows was addressed more immediately to the scribes and Pliarisees. 13. But woe unto you, scrllies and Pharisees, hypocrites ! for yc shut up the kingdom of heaven against men—Here they are charged with shu Uinij heaven against
12. 29, 32, 33. Tlie same tendency to merge greater duties in less besets even tlie children' of God; but it is the characteristic of hypocrites, tliese ought ye to have done, and not to leave tl>e otlier undone—There is no need for one set of duties to jostle out another; but it is to ho carefully noted that of the greater duties our Lord saj s, "Ye ought to have done" them, while of the lesser He merely says, "Ye ought not to leave them undone." 21. Ye l>llnd guides, which strain at a gnat—The proper rendering—as In the older Englisli translations, and perhaps our own as itcame from tlie translators" hands—evidently is, ' strain out.' It was the custom, says TketcH, of the stricter Jews to strain their wine, vinegar, nml other potables through linen or gauze, lest unawares they should drink down some little uncle.an insect therein and thus transgress (Leviticus 11. 20, 23, 41, 1'2)—just as the Buddhists do now in Ceylon and Hindostan—and to this custom of theirs our Lord Iiere refers, and sruilow n camel—the largest animal the Jews knew, as the "gnat" was the smallest; both were by tlio law unclean. JJO. within they are full of extortion—In Luke (11. 39) the Sypocrisy and Blindness Denounced, MATTHEW XXIIl. Chrisi's Lamenlation over Jerusalem, for in Luke (11.49) It Is "prophets and apostles." ant* the blood of Zacharlas son of Barachias, witom yc slew between the temple and the altnr—As there is no record of any fresh murder answering to this description, probably the allusion is not to any recent murder, but to 2 Chronicles 24. 20-22, as the last recorded and most suitable case for illustration. And as Zacharias' last word* were, "The Lord require it," so they are here warned that of that generation it should be required. 36. Verily I say unto you. All these things shall come upon (lila generation—As it was only in the last generation of them that " the iniquity of the Amorites was full" (Genesis 15. IB), and then the abominations of ages were at once completely and awfully avenged, so the iniquity of Israel was allowed to accumulate from age to age till in that generation it came to the full, and the whole collected vengeance of heaven broke at once over its devoted head. In the first French Revolution the same awful principle was exemplified, and Christendom has not done with if yet. same word Is rendered "ravening," t'. e., 'rapacity.' 26. Thou blind Pharisee, cleanse first that -witich Is Within the cup and platter, tltat the outside of tliem may be clean also—In Luke (11.40) it Is, "Ye fools, did not Ho tliat made that which is without make that which is within also?"—' He to wliom belongs the out life, and of right demands its subjection to Himself, is tlie Inner man less His?' A remarkable example thisof our Lord's power of drawing the most striking illustrations of great truths from the most familiar objects and Incidents in life. Tc these words, recorded by Luke, He adds the following, involving a principle of immense value: "But rather give alms of such things as ye have, and behold, all things are clean unto you" (Luke 11. 41). As the greed of these hypocrites was one of the most prominent features of their character (Luke 16. 14), our Lord bids them exemplify the opposite character, and then their outside, ruled by tills, would be beautiful in the eye of God, and their meals would be eaten with clean hands, though never so fouled with the business of this worky world. (See Ecelesiastes 9. 7.) 'il. Woe unto you, scribes and Pharisees, hypocrites Z for ye are like whited—or 'white-washed'—sepulchres—(Cf. Acts 23. 8.) Tlie process
Lamentation over Jerusalem, and Farewell to tlie Templf.
37-39). 37. O Jerusalem, Jerusalem, thou that klllest the prophets), and stonest them which ai-e sent unto thee, &c.—How iiiefl'ably grand and melting is this apostrophe! It is the very heart of God pouring itself forth through human flesh and speech. It is this incarnation of tlie innermost life and love of Deity, pleading with men, -bleeding for them, and ascending only to open His arms to them and win them back by the power of this story of matchless love, that has conquered the world, that will yet "draw all men unto him," and beautify and ennoble Humanity itself! "Jerusalem" here does not mean the mere city or its Inhabitants; nor is it to be viewed merely as the metropolis of the nation, but as the centre of their religious life—" the city of their solemnities, whither the tril)es went up, to give thanks unto tlie name of the Lord ;" and at this moment it was Itill of them. It
Of white-washing the sepulchres, as Lightfoot sa.ys, was performed on a certain day every year, not for ceremonial cleansing, but, as tlie following words seem rather to implj', to beautify them, -which Indeed appear beautiful outward, but are within full of dead men's bones, and of all imcleanness—What a powerful way of conveying the charge, that with all their fair show their hearts were full of corruption! (Cf. Psalm 5. 9; Romans
3. 13.) But our Lord, stripping otf the figure, next \iolda up their iniquity in naked colours. Wherefore ye be witnesses unto you rselves, that ye are tlie children of them which killed tlie proplicts—i. e., 'ye be witnesses that ye have inherited, and voluntarily served yourselves heirs to, the truth-hating, prophet-killing, spirit of your Is the whole family of God, then, which is here apostrophlze<l by a name dear to every Jew, recalling to him lathers.' Out of pretended respect and honour, they repaired and Ijenutified the sepulchres of tlie prophets, and with whining hypocrisy said, 'If we had been in their days, how differently should we have treated these prophets?' while all the time they were witnesses to themselves that they were the children of them that killed the prophets, convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent. In Luke 11. 44 our Lord gives another turn to this figure of a grave: "Ye areas graves which appear not, and the men that walk over them are not aware of them." As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contract«d from coming in contact with such corrupt characters. 33. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell 1—In thus, at the end of His minall that wa.s distinctive and precious In his religion. The Intense feeling that sought vent in this utterance comes out first in the redoubling of the opening word—" Jerusalem, Jerusalem !" but, next, in the picture of It which He draws—"that klllest the prophets, and stonest them which are sent unto thee!"—not content with spurning God's messages of mercy, that canst not suffer even the messengers to live ! When He adds, " How often would I have gathered thee!" He refers surely to something beyond the six or seven times that Hevisited and taught in Jerusalem whMe on earth. No doubt it points to "the prophets," whom they "killed," to "them that were sent unto her," whom they "stoned." But whom would He have gathered so often? "Thee," truth-hating, mercyspurning, prophet-killing Jerusalem—how often would I have gathered thee! Compare with this that afleoting clause in the great ministerial commission, "that repentance and remission of sins should be preached in His name among all nations, beginning at Jertisalem .'" (hulte istry, recalling the words of the Baptist at the outset of
24. 47). What encouragement to the heart-broken at their own long-continued and obstinate rebellion ! But we have not yet got at the whole heart of this outburst. his, our Lord would seem to Intimate that the onlydlflference between their condemnation now and then was, that now they were ripe for their doom, which they were not I would have gathered thee, He says, "even as a hen gathereth her chickens under her wings." Was ever imagery so homely invested with such grace and such sublimity as this, at our Lord's touch? And yet how exquisite the figure itself—of protection, rest, warmth, and then. 34. Wherefore, behold, I send unto you prophets, and wise men, and scribes—The Jhere is emphatic: 'I am sending,' i. p., 'am about to send.' In Luke 11. 49 the variation is remarkable: "Therefore also, said the wisdom of God, I will send them," Ac. What precisely is meant liy "the wisdom of God" here. Is somewhat dlfllcult to determine. To us It appears to be simply an announcement of .a purpose of the Divine Wisdom, in the high style of ancient prophecy, to send a last set of messengers whom the people would reject, and rejecting, would (111 up the cup of their iniquity. But, whereas in Luke it is ' I, the Wisdom of God, will send them,' in Mattliew it is 'I, Jesus, am sending them;' language only uerttting the one sender of all the prophets, the Lord God all manner of conscious well-being In those poor, defenceless, dependent little creatures, as they creep under and feel tliemselves overshadowed by the capacious and kindly wing of the mother-bird! If, wandering beyond hearing of her peculiar call, they are overtaken by a storm or attacked by an enemy, what can they do but In the one case droop and die, and In the other submit to be torn in pieces? But if they can reach in time their place of safety, under the mother's wing, In vain will any en«- my try to drag them thence. For rising into strength, kindling into fury, and forgetting herself entirely In her young, she will let the last drop of her blood be shed out and perish In defence of her precious charge, rather than of Israel now in the flesh. They areevldently evangelical messengers, but called by the familiar Jewish names of ' proi)li<'ts, wls(^ men, and scribes," whoso counterparts were the Inspired and gifted servants of the Loi-d Jesus; I7»e Destruction of the Temple. MATTHEW XXIV, XXV. Parable of the Ten Virgins. yield them to an enemy's talons. How significant all of the former parable In quite a new light. But let It be observed that, just as in the parable of tlie Marriage Supper, so in this—the Bride does not corae into view at all in this parable; the Virgins and the Bridegroom holding fortli all the Intended instruction: nor could believers be represented botli as Bride and Bridal Attendants without incongruity. 3. And Hve of tlkcm were wise, and Ave were foolish—They are not distinguished into good and bad, as Trench observes, but into "wise" and "foolish" —just as In c'n. 7. 25-27 those who reared their house for eternity are distinguished into "wise" and " foolish builders;" because in both cfwes a certain degree of goodwill towards the truth is assumed. To make anything of the equal number of both classes would, we think, be precarious, save to warn us how large a portion of those who, x\p to the last, so nearly resemble those that love Christ's appearing will be disowned by Him when He comes. 3. They that were foolish took their lamps, and took no oil with them : 4. But the wise took oil In their vessels with their lamps—What are these "lamps" and this "oil?" Many answers have been given. But since the foolish as well as the wise took their lamps and went forth with them to meet the Bridegroom, these lighted lamps, and this advance a certain way in company with the wise, must denote that Christian profession which is common to all who bear the Christian name; while the insufficiency of this without something else, of wliich they never possessed themselves, shows that "the foolish" mean those who, with all that is common to them with real Christians, lack the essential preparation for meeting Christ. Then, since the wisdom of "the wise" consisted in their taking with their lamps a supply of oil in their vessels, keeping their lamps burning till the Bridegroom came, and so fitting them to go in with Him to the marriage, this supply of oil must mean tliat imvard reality this of what Jesus is and does for men ! Under His great Mediatorial wing would He have "gathered" Israel. For the figure, see Deuteronomy 32. 10-12; Ruth 2. 12; Psalm
17. 8; 36. 7; 61. 4; 63. 7; 91.4; Isaiah 31. 5; Malachl 4. 2. The •ncient rabbins had a beautiful expression for proselytes from the heathen—that they had 'come under the wings Of the Shekinah.' For this last word, see on v. 38. But what was the result of all this tender and mighty love?
Tiio answer is, "And ye would not." O mysterious word mysterious the resistance of such patient Love—mysterious the liberty of self-undoing! The awful dignity of the will, as here expressed, might make the ears to tingle. 38. Bebold, your house—the Temple, beyond all doubt but their house now, not the Lord's. See on ch. 22. 7. U left unto y ou desolate— ' deserted ;' t. e., of its Divine Inhabitant. But who is that? Hear the next words: 39. For I say uato you—and these were His last words to the impenitent nation, se? opening remarks on Mark 13. Ye glial I not see me henceforth—What? Does Jesus mean that He was Himself the Lord of the temple, and that it became "deserted" when He finally left it? It is even so. Now is thy fate sealed, O Jerusalem, for the glory is departed from thee! That glory, once visible in the holy of holies, over the mercy-seat, when on the day of atonement the blood of typical expiation was sprinkled on it and Tn front of it—called by the Jews the Shekinah, or the DwUing, as being the visible pavilion of Jehovah —that gloiy, which Isaiah (ch. 6.) saw In vision, the beloved discl Dle says was the glory of Christ (John 12. 41). Though it was never visible In the second temple, Haggal foretold that " the glory of thai latter house should be greater than of the former" (ch. 2. 9), because " the Lord whom they sought was suddenly to come to His temple" (Malachi 3.
1), not In .a mere bright cloud, but enshrined in living Humanity ! Yet brief as well as " sudden" was the manifestation to be : for the words He was now uttering were to be His VERY LAST within its precincts, till ye shall •ay, Blessed. Is he that cometh In the name of the liord i. e., till those "Hosannas to the Son of David" with which the multitude had welcomed Him inw the city—Instead of "sore displeasing the chief priests and scribes" (ch. 21. 1.5)—should break forth from the whole nation, as their glad acclaim to their once pierced but now acknowledged Messiah. That such a time will come of grace which alone will stand when He appeareth whose eyes are as a flame of fire. But this is too general ; for it cannot be for nothing that this inward grace is here set forth by the familiar symbol of oil, by whicli the Spirit of all grace is so constantly represented in Scripture. Beyond all doubt, this was what was symbolized by that precious anointing oil with which Aaron and his sons were consecrated to the priestly office (Exodus 30. 2;3-25, 30); by "the oil of gladness above His fellows" with which Messiah was to be anointed (Psalm 45. 7; Hebrews
1. 9), even as it is expressly said, that " God giveth not the Spirit by measure unto Him" (John 3. 34) ; and by the bowl
Is clear from Zechariah 12.10; Romans 11.26; 2 Corinthians 3. 15, 16, &c. In what sense they shall then " see Him" may be gathered from Zechariah 2. 10-13; Ezeklel 37. 23-28; 39. 28, 29, &c. full of golden oil, in Zecharlah's vision, wliich, receiving its supplies from the two olive trees on either side of it, poured it through seven golden pipes into the golden lamp-stand to keep it continually burning bright {Zechariah 4.)—for the prophet is expressly told that it was to proclaim the great truth, "Not by mlglit, nor by power, but by My Spirit, saith the Lord of hosts [shall this temple be built]. Who art thon, O great mountain [of opposition to this issue]? Before Zerubbabel thou shall become a plain [or, be swept out of the way], and he shall bring forth the head-stone [of the temple], with shoutings [crying], Grace, grace unto it." This supply of oil, then, representing that Inward grace which distinguishes the wise, must denote, more particularly, that "supply of the Spirit of Jesus Christ," which, as it is the source of the new spiritual 11 at the first, is the secret of its enduring character. Everything short of this may be possessed by "the foolish;" while it is the possession of tliis that makes "the wise" to be "ready" when the Bridegroom appears, and fit to " go In with Him to the marriage." Just so In the parable of the Sower, the stony-grounj hearers, "having no deepness of earth" and "no root In themselves," though they spring up and get even into ear, never ripen, while they In the good ground bear the precious grain. 4. While the bridegroom tarried—So In ch. 24.48, "My Lord delayeth His coming;" and so Peter says sublimely of the ascended Saviour, "Whom the heaven must receive until the times of restitution of all things" (Acts 3. 21, and cf. Luke 19. 11, 12). Christ "tarries," among other reasons, to try the faith and patience of H'» people—they all ulambcred and slept—the wise as wet
CHAPTER XXIV.
Ver. 1-51. Christ's Prophecy of the Destruction of Jerusalem, and Warnings suggested by it to Prepare FOR His Second Coming. (=Mark 13. 1-37; Luke
21. 5-36.) For the exposition, see on Mark 13. 1-37.
CHAPTER XXV.
Ver. 1-13. Parable op the Ten Virgins. This and the following parable are in Matthew alone. 1. Then— at the time referred to at the close of the preceding chapter, the time of the Lord's Second Coming to reward His faithful servants and take vengeance on the faithless. 27ien shall the kingdom of heaven be likened unto ten virgins, -which took their lamps, and went forth to meet the bridegroom—This supplies a key to the parable, whose ol>ject is, in the main, the same as that of the last parable—to illustrate the vigilant and expectant att Utide of faith. In respect of which believers are described aa "they that look for Him" (Hebrews 9. 28), and "love His appearing" (2 Timothy 4. 8). In the last parable It was that of servants waiting for their absent Lord; in this it is that of virgin attendants on a Bride, whose duty It was to go forth at night with lamps, and be ready on the appearance of the Bridegroom to conduct the Bride to bis house, and go In with him to the marriage. This ei»- Ureaod beautiful change of fignrt brings out the lesson
27te farable of ike Tin Virgins. MATTHEW XXV. The Parahlt of tlie Talent*. as the foolish. The world "slumbered" sigmfles, simply, 'nodded,' or, 'became drowsy;" while the world "slept" becomes ours thereby In Inalienable possession. (Of. for the language, Proverbs 23. 23; ch. 13. 44.) 10. And while they went to buy, the Bridegroom came ; and they tliat were ready went In wltli him to the marriage : and the door was shut—They are sensible of their past folly; they have taken good advice: they are in tlie act of getting what alone they lacked : a very little more, and they also are ready. But the Bridegroom comes ; the ready are admitted ; " the door is shut," and they are undone. How graphic and appalling this picture of one almost saved—but lost .' 11. Afterward tame also the other virgins, saying, Lord, Lord, open to us—In ch.
Is the usual word for ' lying down to sleep ;' denoting two stages of spiritual declension—first, that half-involuntary lethargy or drowsiness which Is apt to steal over one who falls into inactivity; and then a conscious, deliberate yielding to it, after a little vain resistance. Such was the state alile of the wise and the foolish virgins, even till the cry of the Bridegroom's approach awoke them. So likewise in the parable of the Importunate "Widow: "When the Sou of man cometh, shall He find faith on the earth?" fLukelS. 8). 6. And at midnight—i. e., the time when the Bridegroom will be least expected ; for " the day of the Lord so cometh as a thief in the night" (1 Thessalonians 5. 2)—there was a cry made, Behold, the Bridegroom cometh ; go ye out to meet him—/. e., ' Be ready to welcome Him.' T. Then all those virgins arose, and trimmed their lamps—the foolish virgins as well as the wise. How very long do both parties seem the same almost to the moment of decision ! Looking at the mere form of the parable, it is evident that the folly of "the foolish" consisted not in having no oil at all; for they must have had oil enough in their lamps to keep them burning up to this moment: their folly consisted in not making provision against its exhaustion, by taking with their lamp an oi?-r(?ssei wherewith to replenish their lamp from time to time, and so have it burning until the Bridegroom should come. Are we, then—with some even superior expositors— to conclude that the foolish virgins must represent true Christians as well as the wise, since only true Christians have the Spirit, and that the difference between the two classes consists only in the one having the necessary watchfulness which the "other wants? Certainly not. Since the parable was designed to hold forth the prepared and the unprepared to meet Christ at His coming, and how the unprepared might, up to the very last, be confounded with the prepared—the structure of the parable behooved to accommodate Itself to
7. 22 this reiteration of the name was an exclamation rather of surprise; here it is a piteous cry of urgency, bordering on despair. Ah! now at length their eyes are , wide open, and they realize all Jhe consequences of their past folly. I'Z, But he answered and said. Verily I say unto you, I know you not—The attempt to establish a diflference between " I know you not" here, and "I never knew you" in ch. 7. 23—as If this were gentler, and so implied a milder fate, reserved for "the foolish" of this parable—is to be resisted, though advocated by such critics as Olshausen, Stier, and Alford. Besides being Inconsistent with the general tenor of such language, and particularly the solemn moral of the whole (v. 13), it is a kind of criticism which tampers with some of the most awful warnings regarding the future. If it be asked why unworthy guests were admitted to the marriage of the King's Son, in a former parable, and the foolish virgins are excluded in this one, we may answer, in the admirable words of Gerhard, quoted by Trench, that those festivities are celebrated in this life, in the Church militant; these at the last day, in the Church triumphant; to those, even they are admitted who are not adorned with the wedding-garment ; but to these, only they to whom it is granted to be arrayed In fine linen clean and white, which Is the righteousness of saints (Revelation 19. 8); to those, men are called by the trumpet of the Gospel ; to these by the trumpet of the Archangel; to those, who enters may go out from them, or be cast out; who is once introduced to these never goes out, nor is cast out, from them any more : wherefore it is said, "The door is shut." 13. Watch therefore; for ye know neither the day nor. the hour wherein the Son of man cometh. This, the moral or practical lesson of the whole parable, needs no comment. this, by making the lamps of the foolish to burn, as well as those of the wise, up to a certain point of time, and only then to discover their inability to burn on for want of a fresh supply of oil. But this is evidently just a structural device; and the real difference between the two cl.i-sses who profess to love the Lord's appearing is a radical one —the possession bj' the one class of an enduring principle of spiritual life, and the want of it by the other. 8. And the foolish said unto the wise. Give us of your oil ) for our lamps are gone out—rather, as In the margin, 'are going out;' for oil will not light an extinguished lamp, though it will keep a burning one from going out. Ahl now at length they have discovered not only their owu
14-30. PARABiiE OP THE Talents. This parable, while closely resembling It, Is yet a different one from that of The Pounds, in Luke 19. 11-27; though Calvin, Olshau8EN, Meyer, &c.,. identify them—but not De Weite and Neander. For the difierence between the two parables, see the opening remarks on that of The Pounds. Wlille as Trench observes with his usual felicity—' tiie virgins were represented as waiting for their Lord, we have the servants working for Him ; there the inward spiritual life of the faithful was described; here his external activity. folly, but the wisdom of the other class, and they do homage to it. They did not perhaps despise them before, but they thought them righteous overmuch ; now they are forced, with bitter mortification, to wish they were like them. 9. But the >vlsc ansvrered, [Not so] ; lest there be not enough for us and you—The words " Not so," it will be seen, are not in the original, where the reply is very el-
If is not, therefore, without good reason that they appear In their actual order—that of the Virgins first, and of the Talents following—since it is the sole condition of a profitable outward activity for the kingdom of God, that the liptical— ' In case there be not enough for us and you.' A truly wise answer this. 'And what, then. If we shall share it with you? Wliy, both will be undone.' but go ye rat Jicr to flu'isi that sell, and buy for yourselves Here again It would be straining the parable beyond its legitimate design to make it teach that men may get salvation even alter they are supposed and required to have life of God be diligently maintained within the heart.' 14. For [the kingdom of heaven Is] as a man—The ellipsis Is better supplied by our translators In the corresponding passage of Mark (13. 34), " [For the Sou of man Is] as a man," <fcc., travelling Into a far country—or more simply, 'going abroad.' The Idea of long "tarrying" is certainly implied here, since It Is expressed in v. I'J. who called his own servants, and delivered unto Uiciu his goods—Between master and slaves this was not uncommon In ancient times. Christ's "servants" here mean all who, by their Christian profession, stand In the relation
It already gotten. It is merely a friendly way of reminding them of the proper way of obtaining the needed and precious article, with a certain reflection on them for having It now to seek. Also, when the parable speaks of "selling" and "buying" that valuable article, it means simply, 'Go, get it in the only legitimate way.' And yet the word " buy" is significant; for we are elsewhere bidden, " buy wine and inlllc without money and without price," and. "buy of Christ gold tried in the fire," &c. (Isaiah to Him of entire subjection. His "goods" mean all their gifts and endowments, whether original or acquired, natural or spiritual. As all that slaves have belonK«i to their master, so Christ has a claim to everything which belongs to His people, everything which may be turt-ed
55. 1; Ilevelutlon .). 18). Now, since what we pay the demanded price for becomes thereby our own property, the salvation which we thus take gratuitously at God's bauds, beli'g bought la His own senae of thai word, to good, and He demands Its appropriation to His service, or, viewing It otnerwisc. they first offer it up to Him; M
The Parable of the Talents. MATTHEW XXV. Deseriplion of the Last Judgment. and slothful servant—" Wicked" or " bad" means ' falsehearted,' as opposed to the others, who are emphatically styled "good servants." The addition of "slothful" is to mark the precise nature of his wickedness : it consisted, Ijelne "not their own, but bought with a pric*. ' (1 Corinthians fi. 13, 20). and He "delivers it to them" again to be put to use in His service. 15. And unto oi»e I»e gave live taleiit, to aiiotlier two, and to another one—While
Ihe proportion of ffifls is different in eacli, tlie same ftdelity it seems, not in hisdoing anything, against, butsimply nothing for his master. Thou knewest that I reap where is required of all, and equally rewarded. And tlius there.S perfect equity, to every man according to his several •bllity—his natural capacit.y as enlisted in Christ's ser-
I sowed not, and gather where I have not straived He takes the servant's own account of his demands, as expressing graphically enough, not the "hardness" wliicU he had basely imputed to him, but simply his demand i)f " a profitable return for the gift entrusted." 27. thou oughtest therefore to liave put my money to ttie exchangers—or, 'the bankers'—and then at my coming 1 should have receive<l mine own with usury—or ' invice, and his opportunities in providence for employing the gifts bestowed on him. and straightway took his Journey — Cf. eh. 21. 33, where the same departure is ascribed to God, after setting up the ancient economy. In both case.s, it denotes the leaving of men to the action of all those spiritual laws and Influences of Heaven under whicli they have been graciously placed for their own salvation and the advancement of tlieir Lord's kingdom. 16. Then he that liad received the five talents went and traded wltli the same—expressive of the activity whicli lie put forth and tlie labour he bestowed—and ma<le tliem other five talents. 17. And likewise lie that ha<l received two—rather, ' the two'—he also gained other two—each doubling what he received, and thereterest.' 89. For unto every one tliat hath sltall be given, &c. See on ch. 13. 12. 30. And cast ye—'cast ye out' — the unprofitable servant— 'the useless servant,' that does his Master no service—Into outer darkness 'the darkness which is outside.' On this expression see on ch. 22. 13. there shall be weeping and gnashing ofteeth —See on ch. 13. 42.
31-46. The Last Jxjdgment. The close connection between this sublime scene—peculiar to Matthew—and the two preceding parables is too obvious to need pointing fore botft equally faithful. 18. Bnt he tliat had received one went and digged in the earth, and hid his lord's money—not misspending, but simply making no use of it. Nay, his action seems that of one anxious that the gift should not be misused or lost, but ready to be retufned, just as he got it. 19. After a long time the lord of those servants cometh and reckoneth with them—Tliat any one—within the lifetime of the apostles at least — with sucii words before them, should think tliat Jesus had given any reason to expect His Second Appearing within tliat period, would seem strange, did we not know the tendencj"^ of enthusiastic, ill-regulated love of His appearing ever to take this turn. SJO. Lord, thon dellveredst luito me five talents ; behold, I Ikave gained besides them five talents more—How beautifully does this illustrate what the beloved disciple says of " boldness In the day of judgment," and his desire that "when He shall appear we may have confidence, and not be ashamed before Him at His coming!" (1 John 4. 17; 2. 28.) 31. His lord said unto him. Well done—a single word, not of l>are satisfaction, but of warm and delighted commendation. And from what Lips!—thou hast been faithful over a few things, I will make thee ruler over many things . . . ^'i. He also that had received two talents came . . . good and faithful servant : thou hast been faithful over a few things, I will make thee ruler over many things Both are commended in the same terms, and the reward of both is precisely the same. (See on v. 15.) Observe also the contrasts: 'Thou hast been faithful as a servant; now be a rulei—thou hast been entrusted with a out. 31. When the Son of man shall come in his glory —His personal glory—and all the holy angels w ith him —See Deuteronomy 33. 2; Daniel 7. 9, 10; Jude 14; with Hebrews 1.6; 1 Peter 3.22—then shall he sit upon the tlirone of his glory—tlie glory of His judicial authority, 32. And before him shall be .gathered all nations—or, 'all the nations.' That this sliould be understood to mean the heathen nations, or all except believers in Christ, will seem amazing to any simple reader. Yet this is the exposition of Olshausen, Stiek, Keil, Alfokd (tliough latterly with some diffidence), and of a number, tliough not all, of those who hold that Clirist will come the second time before the millennium, and that the s.aints will be caught up to meet Him in the air before His appearing. Their chief argument is, the impossibility of any that ever knew the Lord Jesus wondering, at the Judijment Day, that they should be thought to have done—or left undone—anything "unto Christ." To that we shall advert when we come to it. But here we may just say, that If this scene do not describe a personal, public, final judgment on men, according to the treatment tliey have given to Christ—and consequently men within the Cliristian pale—we shall have to consider again whether our Lord's teaching on the greatest themes of human interest does Indeed possess that incomparable simplicity and transparency of meaning wliich, by universal consent, has been ascribed to it. If it be said. But how can this be the general judgment, if only those within the Christian pale be embraced by It?—we answer. What is here described, as it certainly does not meet the case of all the family of' Adam, is of course so far not general. But we have no right to conclude that the whole "judgment of the great day" will be limited to the points of view here presented; Other explanations will come up in the course of our exposition, and lie shall separate them—now for the first time; the two classes having been mingled all along up; to this awful moment — as a shepherd dlvideth his sheep from the goats—(See Ezekiel 34. 17.) 33. And: he shall set the sheep on his right hand—the side of honour
/eif things; now have cZoffiiriion over many things.' enter tliou into the Joy of thy lord—thy Lord's own joy. (See John 15. 11 ; Hebrews 12. 2.) 24. Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard—or 'harsh'—man—The word in Luke (19. 21) Is " austere"—reaping where thou hast not sown, and gathering where thou hast not strawed— The sense is obvious : ' I knew thou wast one whom it was impossible to serve, one whom nothing would please: exacting what was Impracticable, and dissatisfied with what was attainable.' Thus do men secretly think of God as a hard Master, and virtually throw on Him the blame of their fruitlessness. 25. And I was aflraid—of making matters worse by meddling with (1 Kings 2. 19; Psalm 45.9; 110.1, &c.)—but the goats on the left—the side consequently of dishonour. 34. The» shall the King—Magnificent title, here for the first and only time, save In parabolical language, givex] to Himself by the Lord Jesus, and that on the eve of His deepest humiliation! It is to intimate that in then addressing the heirs of the kingdom. He will put on all his regal majesty—say unto them on his right hand, Come— the same sweet word with which He had so long invited all the weary and heavy laden to come unto Him for rest. Now it Is addressed exclusivel.v to such as have come and found rest. It is still "Come," and to "rest" too; but to rest in a higher style, and In another region—ye blessed of my Father, Inherit the kingilom prepaa-ed for you from the foundation of the world—The whole story of it at all—and went and hid thy talent In the earth —This depicts the conduct of all those who shut up their gifts from the active service of Christ, without actually prostituting them to unworthy uses. Fitly, therefore, may it, at least, comprehend those, to whomTKENCH refers, who, in the early Church, pleaded that they had enough to do with their ow n souls, and were afraid of losing them in trying to saveothers; and so, instead of being the salt of the earth, thought rather of keeping their own galtness by withdrawing sometimes into caves and wildernesses, from all those active ministries of love by which they might have served their brethren. Thou wicked 51
5d.-
Description oj ihe Last Judgment. MATTHEW XXVI. The Sentence of the AecuTsed. this their lilessedness is given by the apostle, in words represented?' Nay, rather, is it conceivable that they should tioi be astonislied, and almost doubt their own ears, to hear such an account of their own actions upon earth from the lips of the Judge? And remember, that Judge has come in His glory, and now sits upon the throne of His glory, and all the holy angels are with Him; and that it is from those glorified Lips that the words come foi-tli, ' Ye did all this unto Me.' Oh can we imagine such a word addressed to ourselves, and then fancy ourselves replying, 'Of course we did—To whom else did we anything? It must be others than we that are addressed, who never knew, in all their good deeds, M'hat they were about?' Rather, can we imagine ourselves not overpowered with astonishment, and scarcely able to credit the testimony borne to us by the King? 41. Then sliall he say also nnto tltcm on the left hand, Depart from me, yecnrsed, &c.—'As for you on the left hand, ye did nothing for Me. I came to you also, but ye knew Me not: ye had neither warm alfections nor kind deeds to bestow upon Me : I was as one despised in your eyes.' 'In mir eyes. Lord? We never saw Thee before, and never, sure, behaved we so to Thee.' ' But thus ye treated these little ones that believe in Me and now stand on My right hand. In the disguise of these poor members of Mine I came soliciting your pity, but ye shut up your bowels of compassion from Me: I asked relief, but ye had none to give Me. Take back therefore your own coldness, your own contemptuous distance: Ye bid Me away from your presence, and now I bid you from Muie—Depail from Me, ye cursed.'' 46. And these shall go away these "cursed" ones. Sentence, it should seem, was first pronounced—in the hearing of tlie wicked—upon the rightwliii li ^s^'cm but an e:rfpression of these: "Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ; aecordiug as lie hath chosen us in Him before the foundation of the world, that we should be holy and without l)lanie liefore Hmi in love." They were cliosen from everlasting to the possession and enjoyment of all spiritual blessings in Christ, and so chosen in order to be lioly and blameless in love. This is the holy love whose practical manifestations the King is about to recount in detail; and thus we see that their whole life of love to Christ is the fruit of an eternal purpose of love to them in Christ. 35. For 1 was an Hmigeretl . . . thirsty . . . a stranger. . . 3G. KaJsed . . . sick . . . prison, and ye came nnto me. 37-39. Tlien sliall tlie rigl»teons answer liim, &c. 40. And tile King sliall answer and say nnto them, Verily I say nnto yo\i, Ac.—Astonishing dialogue this between the King, from the Throne of His glory, and His wondering people ! " I was an hungered, and ye gave Me meat," &c.—'Not we,' they reply. 'We never did that, Lord ; We were born out of due time, and enjoyed not the privilege of ministering unto Thee.' 'But ye did it to these My brethren, now beside you, when cast upon your love.' ' Truth, Lord, but was that doing it to Thee ? Thy name was indeed dear to us, and we thought it an honour too great to suffer shame for it. When among the destitute and distressed we discerned anj' of the household of faith, we will not deny that our hearts leapt within ns at the discovery, and when their knock came to our dwelling, " our bowels were moved," as though " our Beloved
Himself had put in His hand by the hole of the door." Sweet was the fellowship we had with them, as if we had "entertained angels unawares;" all difference between giver and receiver somehow melted away under the beams of that love of Thine wliich knit us together ; nay, rather, as they left us with gratitude for our poor givings, we seemed the debtors—not they. But, Lord, were we all that time in company with Thee?' 'Yes, that scene was eous, who thereupon sit as assessors in the judgment npou the wicked (1 Corinthians 6. 2); but sentence is first executed, it should seem, upon the wicked, in the sight of the righteous—whose glory will thus not be beheld by the wicked, while their descent into "their own place" will be witnessed by the righteous, as Bengei, notes, into everlasting punishment— or, as in v. il, "everlasting all with Me,' replies the King—' Me in the disguise of My poor ones. The door shut against Me by others was opened by you — " Ye took Me in.'' Apprehended and imprisoned by the enemies of the truth, ye whom the truth had made free sought Me out diligently and found Me; visithig Me in My lonely cell at the risk of your own lives, and clieering My solitude ; ye gave Me a coat, for I shivered ; and then I felt warm. With cups of cold water ye moistened My parched Hps; when famished with hunger ye supplied Me with crusts, and my spirit revived — "Ye did it unto Me."' What thoughts crowd upon us as we listen to such a description of the scenes of the Liist Judgment! And In the light of this view of the heavenly dialogue, how bald and wretched, not to say unscriptural. Is that view of It to which we referred at the outset, which makes it a dialogue between Christ and heathens who never heard of His name, and of course never felt any stirrings of His love in their hearts! To us it seems a poor, superficial objection to the C7iri.s/(nra view of this scene, that Christians could never be supposed to ask such questions as the "blessed of Christ's Fatlier" are made to ask here. If there were anj' difficulty in explaining this, the difllfire, prepared for the devil and his angels." Cf. ch. 13. 42; 2 Thessalonians 1. 9, &c. This is said to be "prepareil for the devil and his angels," because they were "first in transgression." But both have one doom, because one unholy (Character, hut the righteous into life eternal 'life everlasting.' The word in both clauses, being in the original the same, should have been the same in the translation also. Thus tlie decisions of this awful day will be final, irreversible, unending.
CHAPTER XXVI.
Ver. 1-16. Christ's Finai. Announcement of His Death, as now within Two Days, and the Simult.\- NEOus Conspiracy of the Jewish Authorities to Compass it — The Anointing at Beth.\ny —Judas Agrees with the Chief Priests to Betray his Lord.
( — Mark U. 1-11 ; Luke 22. 1-6; John 12. 1-11.) For the exposition, see on Mark It. 1-11.
17-30. Preparation for and Last Celehration of the Passover, Announcement of the Traitor, and Institution of the Supper. ( — Mark It. 12-2U; Luke
John 13. 1-3, 10, 11, 18-30.) For the exposition, se« on Luke 22. 7-23. ctilty of the other view is such as to make it, at least, in- 31-35. The Desertion of Jesus by His Discipi-es, AND the Fali, of Peter Foretold. ( — Mark 14. 27-;Jl; Luke 2'2. 'ilSS; John 13. 30-38.) For the exposition, see oi\ Luke 22. ,31-38.
8iilferal)le. Hut there is no real difficulty. The surprl.se expressed is not at their being told that they acted from love to Christ, but that Chrixt Himself was the Personal
Otijeel of all tlH'ir deeds: that they found Ilim hungry, and sujiplied Him with food : that they brought water to //(m,and slaked His thirst; that seeing J/im naked and shivering, they put warm clothing upon Hlin, paid JTim
8(M6. The Agony in the Garden. (=Mark 14. 32-12; Luke 22. :?9-46.) For tlie exposition, see on Lnke '^l. 3!M(i.
47-5(1. Betrayal. AND Apprehension of Jesus—Fi,igiit or His Disciples. ( — Mark H. 43-52 ; Luke '22. 47-61 ; John v isits when l.ving In prison for the truth, and sat by bedside when laid down with sickness. This, this is the astonisliing interpretation which Jesus says " the King" will giv('to them of their own actions here Vielow. And IS. l-)'2.) For the exposition, see on Jolin 18. 1-12.
67-75. Jesus Arraigned before the Sanhedrim, Condemned to Die, and Shamefui.ly Entreated— The Fall of Peter. ( — Mark 14. 5'!-72; Luke '22.51-71; John 18. 13-18, 24-'27.) For the exposition, see ou Mark 11 will any Christian reply, ' How could this astonish them? Does not (-very Christian know that Ho does these verv t)iius;K, when He does them at all, Just as iney are hero 60
53-72,
Remorse and Suicide of Judas. MATTHEW XXVII. Crvcifizion and Death of OirUl. m CHAPTER XXVII. of the prophets under his name who stood first in the volume of the prophets. Of which sort is that also of our Saviour (Luke 24. 41), " All things must be fulfilled which are written of me in the Law, and the Prophets, and the Psalms," or the Book of Hagiographa, in wliich the Psalms were placed first.'
Ver. 1-10. Jesus led away to Pilate—Remorse and Suicide of Judas. ( = Mark 15. 1; Lnke 23. 1; John
18. 28. > Jesus Led Aivay to Pilate (v. 1, 2). For the exposition
11-26. Jesus again before Pilate—He seeks to Release Him, but at length delivers Him to be Ciiucified. (=Mark 15. 1-15; Luke 23. 1-25; John 18. 28-10.) For the exposition, see on Luke 23. 1-25, and on John 18. 28-10. of this portion, see on John 18. 28, <fec. Remorse and Suieide of Judas (v. 3-10). This portion is peculiar to Matthew. On the progress of guilt in the traitor, see on Marli 14.1-11; and on John 13.21-30. 3.
Tlii'ii Jiidas, which Iiad betrayed him, when he saw that he was coiulemited — Tlie condemnation, even
27-.33. Jesl's, Scornfully and Cruelly Entreated OF THE Soldiers, is led away to be Crucified. (=Mark thougli not unexpected, might well fill him with horror. But perliaps lliis unhappy man expected tliat, while he
15. 16-22; Luke 23. 26-31 ; John 19. 2, 17.) For the exposition, see on Mark 15. 16-22. got the bribe, the Lord would miraculously escape, as He
Crucifixion and Death of the Lord Jesus. (= Mark 15.25-37; Luke 23. 33-16; John 19. 18-30.) For the exposition, see on John 19. 18-30.
1 ad once and again done before, out of His enemies' power : and if so, his remorse would come upon him with 51-66. Signs and Circumstances following the Death OF the Lord Jesus— He is taken down from the Cross, and Buried—The Sepulchre is Guarded. (=Mark 15. 38-47; Luke 2:3. 47-56; John 19. 31-12.) The Veil Rent (v. 51). 51. And, beliold, the veil of the temple was rent in twa in from the top to the bottom This was the thick and gorgeously-wrought veil which was hung between the " holy place" and the " holiest of all the greater keenness, repented himself—but, as the issue too sadly showed. It was "the sorrow of the world, which worketh death'' (2 Corinthians 7. 10)—and brought agnlii the thirty pieces of sliver to the chief priests aMd elders—A remarkable illustration of the power of an awakened conscience. A short time before, the promisi! of this sordid pelf was temptation enough to his covetous heart to outweigh the most overwhelming obligations of duty and love; now, the possession of it so lashes him that he cannot use it, cannot even keep it! 4. Saying, I have sinned In that I have betrayed the Innocent blood—Wliat a testimony this to Jesus ! Judas had been witli Hitn in all circumstances for three years; his all," shutting out all access to the presence of God as manifested " from above the merc.y-seat and from between the cherubim"—" the Holy Ghost this signifying, that the way into the holiest of all was not pel made manifest" (Hebrews 9. 8). Into this holiest of all none might enter, not even the high priest, save once a year, on the great day of atonement, and then only with the blood of atonement in his hands, which he sprinkled " upon and before the mercy-seat seven times" (Leviticus 16. 14)—to signify that access for sinners to a holy God is only through aioyiing post, as treasurer to Him and the Twelve (John 12.6), gave him peculiar opportunity of watching the spirit, disposition, and habits of his Master ; while his covetous nature and thievish practices would incline him to dark and suspicious, rather than frank and generous, interpretations of all that He said and did. If, then, he could have fastened on one questionable feature in all that he had BO long witnessed, we may be sure»that no sucli spt och as this would ever have escaped his lips, nor would he have been so stung with remorse as not to be able blood. But as they had only the blood of bulls and of goats, which could not talce away sins (Hebrews 10. 4), during all the long ages that preceded the death of Christ the thick veil remained; the blood of bulls and of goats continued to be shed and sprinkled ; and once a year access to God through an atoning sacrifice was vouchsafed— in a picture, or rather, was dramatically represented, in those symbolical actions — notliing more. But now, tlie one atoning Sacrifice being provided in the precious blood of Christ, access to this holy God could no longer be denied ; and so the moment the Victim expired on the altar, that thick veil wliich for so many ages liad been the d read symbol of separation between. God an d guilty men was, without a hand touching it, mysteriously "rent in twain from top to bottom"—" the Holy Ghost this signifying, that the way into the holiest of all was now made manifest !" How emphatic the statement, "frojn lop tobottom;" as if to say. Come boldly now to the Throne of Grace ; the to keep the money and survive his crime. And they said, What Is that to us? see thou to that—'Guiltj'or Innocent is nothing to us : We have Him now—begone!' Was ever speech more hellish uttered? 5. And he cast down the pieces of silver. Tlie sarcastic, diabolical reply which he had got, in place of the sympathy which perliaps he expected, would deepen his remorse into an agony — In the temple— the temple proper, commonly called ' the sanctuary,' or ' the holy place,' into which only the priests might enter. How is this to be explained? Perhaps he flung the money in after them. But thus were fulfilled the words of the prophet—"I cast them to the potter in the house of the Lord" (Zechariah 11. 13) — and departed, and went and hanged himself—See, for the details, on Acts 1. 18. 6. And the chief priests took the silver pieces, and said, It is not lawful for to put them Into the treasury—' the Corban,' or chest containing the money dedicated to sacred purposes (see on ch. 15. 5)— because It is the price of blood—How scrupulous now! But those punctilious scruples made them unconsciously veil is clean gone ; the mercy-seat stands open to the gaze of sinners, and the way to it is spi'inkled with the blood of Him — "who through the eternal Spirit hath ottered Himself without spot to God !" Before, it was death to go in, now it is death to stay out. See more on this glorious subject on Hebrews 10. 19-22.
An Earthquake— The Rocks Rent— The Graves Opened, that the Unints which slept in them might Come Forth after their Lord's Resurrection {v. 51-53). 51. and the earth did quake—From what follows it would seem that this earthquake was local, having lor its object the rending of the rocks and the opening of the graves—and tl»e rocks rent ('were rent')—the physical creation thus sublimely proclaiming, at the bidding of its Maker, the concussion v, liich at that moment was taking place in the moral world at the most critical moment of its history. Extraordinary rents and fissures have been observed in the rocks near this spot. And tite graves were opened; and many bfidies of the saints wliich slept arose—These sleeping saints (see on 1 Thessalonians 4. 11) were Old Testament believers, who—according to the usual punctuation in our version—were quickened Into resuriection-life at the moment of their Lord's death, but lay in their graves til) His resurrection, wlun they came forth. But it 'j5 :'ai more natural, as we think, and consonant with otlie* 61 fulfil the Scripture. 9. Tlien was fulfilled tltat whlclt was spoken by Jeremy the prophet, saying (Zechariah
11. 12, l.S). Never was a complicated prophecy, othf'rvvi.se hopelessly dark, more marvellously fulfilled. Various conjectures have been formed to account for Mattliew's ascribing to Jeremiah a prophecy found in the book of Zechariah. But since with this book he was plainly familiar, having quoted one of Its most remarkable prophecies of Christ but a few chapters before (ch. 21. 4, 5), the question is one more of critical Interest than real importance. Perhaps the true explanation Is the following, from Liohtfoot: 'Jeremiah of old had the first place among the prophets, and hereby he comes to be mentioned above all the rest in ch. 16. 14; because he stood first In the volume of the prophets (as he proves from the learned l)AVin Ki.MCHi) therefore he Is first named. When, therefore, Matthew prf Hlucelh a text of Zechariah under the name of Jeremy he only cites the words of the volume
The Teslvmony of the Centurion. MATTHEW XXVIIL The Resurrection Announcea. fore sunset, when the Jewish sabbath commenced ; and "that sabbath day was an high day " (John 19. 31), being the first day of the feast of unleavened bread. That day being over at six on Saturday evening, they hasteneil tc take their measures. 63. Saying, Sir, we remember tlkat that deceiver—Never, remarks Bengel, will you find th.3 heads of the people calling Jesus by His own name. Ai.d yet here there is betrayed a certain uneasiness, which one almost fancies they only tried to stifie in their own minds, as well as crush in Pilate's, In case he should have any lurking suspicion that he had done wrong in yielding lo them—said, while he was yet alive—Important testimony this, from the lips of His bitterest enemies, to the reality of Christ's death; the corner-stone of the whole Christian religion—After three days—which, according to the customary Jewish way of reckoning, need signify no more than 'after the commencement of the third day '— Scriptures, to understand that only the graves were opeued, prol)ably by the earthquake, at our Lord's death, and this only in preparation for the subsequent exit of those who slept in them, when the Spirit of life should enter into them from their risen Lord, and along with Him they should come forth, trophies of His victory over the grave. Thus, in the opening of the graves at the moment of the Redeemer's expiring, there was a glorious symbolical proclamation that the death which had just taken place had "swallowed up death In victory;" and whereas the saints that slept in them were awakened only by their risen Lord, to accompany Him out of the tomb, it was fitting that "the Prince of Life" "should be l/ie F'u-nt that should rise from the dead" (Acts 26. 2.'i; 1 Corinthians 15. 20, 23; Colossians 1. 18; Revelation 1. 5). and went into the holy city—that city where He, in virtue of whose resurrection they were now alive, had been condemned—and appeared unto many—that there might be undeniable evidence of their own resurrection
I will rise again—'I rise,' In the present tense, thus reporting not only the fact that this prediction of His had reached their ears, but that thej' understood Him to look forward confidently toils occurring on the very day nanud. first, and through it of their Lord's. Thus, while it was not deemed fitting that He Himself should appear again
64:. Command therefore that the sepulchre be made sure—by a Roman guard — until the third day—after which, if He still lay in the grave, the imposture of His claims would be manifest to all—and say unto the people, he is risen from the dead—Did they reallj' fear tliis"? —so tlie last error shall be worse than the Arst—the i mposture of His pretended resurrection worse than that of His pretended Messiahship. 65. Pilate said unto them. Ye have a watch—The guards had already acted under orders of the Sanhedrim, with Pilate's consent; but probably they were not clear about employing them as a night-watch without Pilate's express authority, go your way, malce it as sure as ye can—'as ye know how,' or in the way ye deem securest. Though there may be no irony in this speech, it evidently insinuated that if the event should be contrary to their wish, it would not be for want of sufficient human appliances to prevent it. 66. So they went, and made the sepulchre sure, seal* ing the stone—which Mark (16. 4) says was "very great " —and setting a watch—to guard it. What more could man do? But while they are trying to prevent the resurrection of the Prince of Life, God makes use of their precautions for His own ends. Their stone-covered, s'^ilsecured sepulchi'e shall preserve the sleeping dust of the Son of God free from all Indignities, in undisturbed, sublime repose; while their watch shall bo His guard of honour until the angels shall come to take their place. in Jerusalem, save to the disciples, provision was made tiiat the fiict of His resurrection should be left in no doubt.
It must be observed, however, that the resurrection of these sleeping saints was not like those of the widow of Nain's son, of Jairus' daughter, of Lazarus, and of the man who " revived and stood upon his feet," on his dead body touching the bones of Elisha (2 Kings 13. 21)—which were mere temporary recallings of the departed spirit to the mortal body, to be followed by a final departure of it " till the trumpet shall sound." But this was a resurrection once for <i/l, to life everlasting ; and so there Is no room to doubt that they went to glory with their Lord, as bright tropliies of His victory over death.
The Ccntiiriona Testimony {v. 54). 54. Now when tlie centurion—the military superintendent of the execution —ajid lliey tliat were with him watching Jesus, saw tlie earthquake—or felt it and witnessed its effects—and those things that were done—reflecting upon the entire transaction—they feared greatly—convinced of the presence of a Divine Hand—saying, Truly this was the Sou of God—There cannot be a reasonable doubt that this expression was used in the Jewish sense, and that it points to the claim which Jesus made to be the Son of God, and on which His condemnation expressly turned. Themeaning, then, clearly is, that He must have been what He professed to be; in other words, that He was no Impostor. There was no medium between those two. See, on the similar testimony of the penitent thief—"This man hath done notliing amiss"—on Luke 23. 41.
CHAPTER XXVIII.
Tlie Galilean Women (v. 55, 56). 55. And many women were there beholding afar off, which followed .Tesus Tlie sense here would be belter brought out by the use of the pluperfect, 'which liad followed Josus
Ver. 1-15. Glorious Angelic Announcement on the First Day of the Week, that Christ is Risen—His Appearance to the Women—The Guards Bribed to GIVE A False account of the Resurrection. (~=Mark '—from Galilee, ministering unto him—As these dear women had ministered to Him during His glorious missionary tours
16. 1-8; Luke 21. 1-8; John 20. 1.) Tlie Resurrection Announced to the Women {v. 1-S). 1. In the end of the sabbath, as it began to dawn—'After the Sabbath, as it grew toward daylight'—toward the fKr»X day of the week—Luke (24. 1) has it, " very early in the morning " — properly, 'at the first appearance of daybreak;' and corresponding with this, John (20. 1) says, " when it was yet dark." See on Mark 16. 2. Not an hour, in Galilee (see on Luke 8. 1-3), so from this statement it should seem that they accompanied him and ministered to His wants .from Galilee on His final Journey to Jerusalem. 5G. Among which was Nary Magdalene—(see on Luke 8. 2)—and Mary the mother of .Tames and Josea —the wile of Cleophas, or rather Clopas, and sister of the Virgin (John 19. 25). See on ch. 13. 55, 56. and the mother of Zcbedee's children i. e., Salome: cf. Mark 15. 40. All this about the women is mentioned for the sake of what it would seem, was lost by those dear lovers of the Lord Jesus—came Mary Magdalene, and the otiier Mary " the motlier of James and Joses " (see on ch. '27. 56, 61)—to gee the sepulchre—with a view to the anointing of the body, for which they had made all their preparations. (See on Mark 16. 1, 2). And, behold, there wag i. e., there had been, before the arrival of the women—a great earthquake) for the angel of the Loril descended from heaven, Ac-And this was the state of things when the women drew near. Some Judicious critics think all this was transacted while the women were approaching; but the view wo have given, which is the prevalent one, seems the more natural. All this august preparationrecorded by Matthew alone—bespoke the grandeur of the exit which was to follow. The augcl sat upon th« is allerwanls to be related of their purchasing spices to anoint their Lord's body.
77ie Taking Down from the Cross and the Burial (v. 57-60).
. For the exposition of this portion, see on John 19. 38-12.
'lite Women mark the Sacred Spot, that they might recognize it on coming thither to Anoint the Hod;/ (v. 61). 01. And there was Mary Magdalene, and the other Mary—"the mother of Jairics and Joses," mentioned before (v. 50) alttiiig over against the sepulchre—See on Mark 16. 1. The Sepulchre Guarded (v. 62-66). 6'i. Now the next day, that followed the day of the preparation i. e., after six o'clock of our Saturday evening. The crucifixion took ^ace on the PriiUiy and all waa not over till shortly be62 CltrisCi: Appearance to the Women. MATTHEW XXVIII. Se Meets with the Disciplti rather, 'If this come before the governor;' i. e., not in the way of mere report, but for judicial invef ligation-we will persuade him, and secure you—The " we" and the "you" are emphatic here— ' we shall [take care to] persuade him and keep you from trouble,'* or 'save you harmless.' The grammatical form of this clause implies that the thing supposed was expected to happen. Tlie meaning then is, ' If this come before the governor—as it likely will—we shall see to it that,' &c. The " persuasion" of Pilate meant, doubtless, quieting him by a bribe, which we know otherwise he was by no means above taking (like Felix afterwards. Acts 2-1.26). 15. So they took the money, and did as they were tau,^lit— llius consenting to brand themselves with infamy—and tliis saying is commonly reported among the Jews icntil this day—to the date of the publication of this Gospel. The wonder is that so clumsy and incredible a story hist Lil so long. But those who are resolved not to come to the light will catch at straws. Justin Maktyk, who flourished about A. D. 170, says, in his ' Dialogue with Tryplio the .Tew,' that the Jews dispersed the story by means of special messengers sent to every country. hnge stone, to overawe, with the llghtnlnK-lnstre that darted from him, the Roman guard, and do honour to his rising I>ord. 3. His countenance — or 'appearance' —was like llglitnin§^, and Iiis raiment white as snow —ihe one expressing the glory, the otlier the purity of tlie celestial abode from wliich he came. 4. And for fear of Iiim the keepers did shake, and became as (lead men—Is tlie sepulclire "sure" now, O ye chief priests? He tliat sitteth in tlie heavens doth laugh at you. 3. And the angel answered and said nnto the women, Fear not ye—The "ye" here is emphatic, to contrast their case with that of the guards. ' Let those puny creatures, sent to keep the Living One among the dead, for fear of Me shake and become as dead men (u. 4); but ye that have come hither on another errand, fear not ye' —for I know tliat ye seek Jesus, which was crucitie<l»— 'Jesus the Crucified.' 6. He is not here; for lie is risen, as he said—See ou Luke 24. 5-7. Come—as in ch. 11. 28—see the place where the Lord lay. Charming invitation! 'Come, see the spot where the Lord of glory lay: now His an empty grave: He lies not here, but He iaj/ there. Come, feast your eyes on it!' But see on John 20. 12. 7. And go quickly, and tell his disciples—For a precious addition to this, see on Mark 16. 7—tliat he Is risen fi-om the dead ; and, behold, he goetli before you Into Galilee—to which those women belonged (ch. 27. 5.5). tlieresliall yeseeliim—This must refer to those more public manifestations of Himself to large numbevs of disciples at once, which He vouchsafed only in Galilee; for individually He was seen of some of those very women almost immediately after this (v. 9, 10). Lio, I have told you—Behold, ye have this word from the world of light! 8. And tliey departed quickly—Mark (16. 8) says "they fled"— from the sepulchre with fear and great joy. How natural this combination of feelings! See on a similar statement of Mark 16. 11. and did run to bring his disciples word—"Neitlier said they anything to any mau [by the way]; foi they were afraid" (Mark 16. 8). Appearance to the Women (u. 9. 10). This appearance is recorded only by Matthew. 9. And as they went to tell his disciples, beliold, Jesus met them, saying, All Iiail
16-20. Jesus Meets with the Disciples on a Mountain IN Galilee, and gives forth the Great Commission. IG. Then the eleven disciples went away into Galilee—but certainly not before the second week after the resurrection, and probably somewhat later, into a mountain where Jesus had appointed tliem—It should have been rendered 'the mountain,' meaning some certain mountain which He had named to them— probably the night before He suflered, when He said, "After I am risen, I will go before you into Galilee" (eh.
26. 32; Mark 14. 28). What it was can only be conjectured ; but of the two between which opinions are divided—Ihe Mount of the Beatitudes or Mount Tabor—the former is much the more probable, from its nearness to the Sea of Tiberias, where last before this the Narrative tells us that He met and dined with seven of them. (John 21.1, itc. ) That the interview here recorded was the same witli that referred to in one place only—1 Corinthians 15.6—when "He was seen of above five hundred brethren at once; nf whom the greater part remained unto that da.v, thoui;h some were fallen asleep," is now the opinion of the ablest students of the evangelical history. Nothing can account for such a number as five hundred assembling at one spot but the expectation of some promised manifestation of their risen Lord: and the promise before His resurrection, twice repeated after it, best explains this inijnense g.atlieririg. 17. And when they saw him, tliey worshipped him ; but some doubted—certainly none of "the Eleven," alter what took place at previous interviews in Jerusalem. But if the five hundred were now present, we may well believe this of some of them. 19. Go ye therefore, and teach all nations—rather, 'make disciples of all nations;' lor "teaching," in the more usual sense of that word, comeft in afterwards, and is expressed by a dil Terent term—baptising them in the name—It should be, 'into the name;' as in 1 Corinthians
—the usual salute, but from tlie lips of Jesus bearing a higher signification. And tliey came and held him by the feet—How trulj' womanly !—and worshipped liim. 10. Tlieii said Jesus unto them. Be not afraid—What dearassociations would these faniiliar words—now uttered
In a higher style, but by the same Lips—bring rushing hack to their recollection! go tell my bretliren tliat they go into Galilee, and there shall they see me—The brethren here meant must have been His brethren after the flesh (cf. 13. 55); for His brethren in the higher sense (see on John 20. 17) had several meetings with Him at Jerusalem before He went to Galilee, which they would have missed if they had been the persons ordered to Galilee to meet Him.
The Guards Bribed (v. 11-15). The whole of this Important portion is peculiar to Matthew. 11. Now when they we»-e going—while the women were on their way to deliver to His brethren the messageof their risen Lord—some of tlie watch came into the city, and 8liowe<l unto tiie chief priests all the tilings that were done—Simple, unsophisticated soldiers ! How could ye imagine tliat such a tale as ye had to tell would not at once commend itself to your scared employers? Had they doubted this for a moment, would they have ventured to go near them, knowing It was death to a Roman soldier to be proved asleep when on guard? and of course tliat was the only other explanation of the ease. 1!J. And when tliey were
10. 2, " And were all baptized unto (or rather 'ixto') Moses ;'' and Galatians 3. 27, " For as many of you as have been h;\ ptized into Clhrist"—of tlie Father, and of the Son, and of the Holy Ghost; 39. Teaching them—This is ttaeliing in the more usual sense of the term; or instructing the converted and baptized disciples—to observe all things whatsoever I have commanded you : and, lo, I —The " /" here is emphatic. It is enough that 7—am witli you alway—'all the days;' i. e., till making converts, baptiiiing, and building them up b.v Christian instrn. -
with tile elders—Hut Joseph at least was absent: Gjinialii'l probably also; and perhaps others—and had taken counsel, they gave large money unto the soldiers—It would need a good deal; but the whole case of the Jewish authorities was now at stake. With what ronlcmpt must these soldiers have regarded the .Jewish pccleslastics ! 1.3. Saying, Say ye. His disciples came by night, and stole him away while we slept—which, as we have observed, was a capital offence for soldiers on guard. 14. And if this come to the governor's ears tion, shall i)e no more—even unto the end of llie world. Amen—This glorious Commission emliraces two prliiiary departments, the Missionary find the Pastoral, with two sublime and comprehensive Encourar/ements to undertake and go througli with them.
First, The Missionary department (v. IS): "Go, make disciples of all nations." In the corresponding passage of Mark (16.15) it is, "Go ye into all the world, and preach the Gospel to every creatuift." The onl.v difference is, that in this passage the rphere, in its world63
introduction. MAKE. Introductioh,
manded j'ou," My apostles, during the three years ye have been with Me. wide compass and its universality of objects, is more fully and definitely expressed; while in the former tlie great nini and certain result is deliglitfully expressed in thecommand to "make disciples ot all nations." 'Go, conquer the world for Me ; carry the glad tidings into all lands and to every ear, and deem not this work at an end till all ua-
What must have been the feelings which snch a Commission awakened? 'We conquer the world for Thee, Lord, who have scarce conquered our own misgivings we, tishermen of Galilee, witli no letters, no means, no influence over the humblest creature? Nay, Lord, do not mock us.' 'I mock you not, nor send .you a warfare on your own charges. For'—Here we are brouglit to Third, The Encouraoembnts to undertake and go through with this work. These are two; one in the van, the other in the rear of the Commission itself. tiotjs-- >*hall have embraced tlie Gospel and enrolled themselves My disciples.' Now, Was all this meant to bedone by the Eleven men nearest to Him of the multitude then crowding around the risen Redeemer? Impossible. Was it to be done even in their lifetime? Surely not. In that little band Jesus virtually addressed Himself to all who, in every age, should take up from them the same work. Before the eyes of the Cliurch's risen Head were spread out, in those Eleven men, all His servants of every age; and one and all of them received His commission at that moment. Well, what next? Set the seal of visible discipleship upon the converts, by "baptizing them into the name," i. e., into tlie whole fulness of the grace "of the Kaiher, and of the Son, and of the Holy Ghost," as belonging to them who believe. (See on 2 Corinthians 13.
First Encouragement: "All power in heaven"—the whole power of Heaven's love and wisdom and strength, " and all power in eart/i"—power over all persons, all passions, al principles, all movements—to bend them to this one high object, the evangelization of the world: All this "is given unto Me," as the risen Lord of all, to be by Me placed at your command—" Go ye therefore." But there remains a— Second Encouragement: "And lo! lam with you all the days"—not only to perpetuity, but without one day's interruption, " even to the end of the world," The "Amen" li.j This done, the Missionary department of your work, wliicli in its own nature is temporary, must merge iii another, whicli is permanent. This is Second, The Pastoral department {v. 20): "Teach tliem"—teach these baptized members of the Churchvisible—"to observe ail things whatsoever I have comis of doubtful genuineness in this place. If, however, it belongs to the text, it is the Evangelist's own closing word.
THE GOSPEL ACCORDING TO
INTEODUCTION.
That the Second Gospel was written by Mark is universally agreed, though by what Mark, not so. The great majorit.y of critics take the writer to be "John whose surname was Mark," of whom we read in the Acts, and who was "sister's son to Barnabas" (Colossians 4. 10). But no reason whatever is assigned for this opinion, for which the tradition, though ancient, is not uniform; and one cannot but wonder how it is so easily taken for granted by Wetstein, Hi'H, Meyek, Ebrakd, Lange, Ellicott, Davidson, Treqelles, &c. Alford goes the length of saying it 'has l)eea universally believed that he was the same person with the John Mark of tlie Gospels.' But Grotius thought dillinently, and so did Schleiebmacher, Campbell, Burton, and Da Costa; and the grounds on which it is concluded tliat tliey were two ditlerent persons appear to us quite unanswerable. 'Of John, surnamed Mark,' says Ca-mpbell, in his Preface to this Gospel, 'one of the first things we learn is, that lie attended Paul and Barnabas in tlieir apostolical journeys, wli Qii these two travelled together (Acts 12.2-5; 13.5). And when afterwards there arose a dispute between them concerning him, insomuch tliat they separated, Mark accompanied his uncle Barnal>as, and Silas attended Paul. Wlien Paul was reconciled to Mark, which was probably soon after, we find Paul again employing Mark's assistance, recommending him, and giving him a very honourable testimony (Colossians 4. 10) ; 2 Timothy 4. 11 ; Pliilemon 24). But we hear not a syllable of his attending Peter as his minister, or assisting him in any capacity:' and yet, as we sliall presently see, no tradition is more ancient, more uniform, and better sustained by internal evidence, than that Mai k, in his Gospel, was but ' the interpreter of Peter,' who, at the close of his first Epistle speaks of him as ' Marcus my son' (I Peter 5. 13), that is, without doubt, his son in the Gospel—converted to Chrisi through his instrumentality. And when we consider how little the Apostles Peter and Paul were together—how seldom they even met—how diflfcrent were their tendencies, and how separate their spheres of labour, is there not, In tlie absence of all evidence of the fact, something approaching to violence in the supposition that tlie same Mark was 1 he intimate associate of both ? ' In brief,' adds Campbell, ' the accounts given of Paul's attendant, and those of Peter's interpreter, concur in nothing but the name, Mark or Marcus; too slight a circumstance to conclude the sameness of the person from, especially when we consider how common the name was at Rome, and how customary il was for the Jews in that age to assume some Roman name when they went thither.'
Kegarding the Evangelist Mark, then, as another person from Paul's companion in travel, all we know of his personal history is that he was a convei-t, as we have seen, of the Apostle Peter. But as to his Gospel, the tradition regarding Peter's hand in it is so ancient, so uniform, and so remarkably confirmed by internal evidence, that we must regard it as an established fact. ' Mark,' says Pai'IAS (according to the testimony of EUSEBIUS, licdesia Micnl History,
3. 3S)), ' becoming the inta-preteiof I'eter, wrote accurately, though not in order, whatever he remembered of what was either said or done by Christ; for he was neither a hearer of the Lord nor a follower of Him, but afterwards, as I said, llie was a follower] of I'eter, who arranged the discourses for use, lint not according lo the order In which they were ultf'reil by the Lord.' To the same elfect iRENiEUS {adverses IlyifiUESES, 3. 1): 'Matthew published a Gospel while IVIer and Paul were preaching and founding the Church at Rome; and after their departure (or decease), Mark, the di.ioiplt and i titerprctcr of Peter, Ik; also gave forth to us in writing tlie things which were preached by Peter.' And Clement of Alexandria is still more specific, in a passage preserved to us by Euseuius {Ecclesiastical History, (i. II; : ' Petor having publicly preached the word at Rome, and spoken forth the Gospel by the Spirit, many of those present ax« t)4
The Prcac/iiwf; and Baptism of John. MARK I. The liealinrj nf a Demonmn at Capcniaum.
DOrted Mark, as having long been a follower of his, and remembering what he liad said, to write wliat had been spoken
Rud that liaving prepared tlie Gospel, he delivered it to those who had asked him for it; which, wlitn Pelcr l uiiie lo llie knowledfjt' oC, he neither decidedly forbade uor encouraged him.' Eusebius' own testimony, however, from other accounts, is rather ditterent: that Peter's hearers were so penetrated by his preacliing thiit they gave Jlark, as being a folloicer of Peter, no rest till he consented to write his Gospel, as a memorial of liis oral teachir.f;; and ' that the apostle, wlien lie knew by the revelation of the Spirit what had been done, was deliglited with the zeal of tliose men, and sanctioned the reading of the writing (that is, of this Gospel of Mark) in the churches' (JEwjic.WascaJ .ffistor.y, 2. lo). And giving in anotlier of his works a similar statement, he says that ' Peter, from excess of humilily, did not tliink himself qualified to write the Gospel; but Mark, his acquaintance and pupil, is said to have recorded his relations of tlie actings of Jesus. And Peter testifies these things of himself; for all things that are recorded l)y Mark are said to he memoirs of Peter's discourses.' It is needless to go farther—lo ORiGBNwho says Mark composed his Gospe! 'as Peter guided' or 'directed him, who, in his Catholic Epistle, calls him his son,' &c. ; and to Jerome, who but echoes Euskbius.
This, certainly, is a remarkable chain of testimony; which, confirmed as it is by such striking internal evidence, niny be regarded as estalilishing the fact that the Second Gospel was drawn up mostly from materials furnished by Peter. In T'ik Uosta's 'Four Witnesses' the reader will find this internal evidence detailed at length, though all the examples are not equalljconvincing. But if the reader will refer to our remarks on Mark 16. 7, and John 18. 27, he will have convincing evidence of a Petrine hand in this Gospel.
It remains only to advert, in a word or two, to the readers for whom this Gospel was, in the first instance, designed, and the date of it. TlMit it was not for Jews but Gentiles, is evident from tlie great number of explanations of Jewish usages, opinions, and places, which to a Jew would at that time have been superfluous, but were higlily needful to a Gentile. We can here but refer to chs. 2. 18; 7. 3, 4; 12. 18; IS. 3; U. 12; 15. 42, for examples of these. Regarding the date of this Gospel—about which nothing certain is known—if the tradition reported by Ireneus can be relied on, that it was written at Rome, 'after the departure of Peter ar.d Paul,' and if l\v that word 'departure' we are to nnderstand their death, we may date it somewhere between the years 04 and 68; but in all likelihood this is too late.
It is probably nearer the truth to date It eight or ten years earlier.
CHAPTER I. is but a later development of the great primary one in Isaiah, from which the whole prophetical matter here quoted takes its name. But the received text is quoted by Iren.elts, before the end of the second century, and the evidence in its favour is greater in amouni, if not in weight. The chief objection to it is, that if this was the true reading, it is diflicnlt to see how the other one could have got in at all; whereas, if it be not the true reading, V'er. 1-8. TiiF, Preaching and Baptism of John. (=Mattliew :i. 1-12; Luke 3. 1-18.) 1. The Ix-gliinlikg of the gospel of .T<«us ChrUt, the Son of God—By the " Gospel'' of Jesus Christ here is evidently meant the blessed Story which our Evangelist is about to tell of His Life, Ministry, Death, Resurrection, and Glorificait is very easy to see how it found its way into the text, as it removes the startling ditficulty of a prophecy beginning with the words of Malachi being ascribed to Isaiah.] For the exposition, see on Matthew 3. 1-6, 11. tion, and of the begun Gathering of Believers in His Nanip. Tlie atjruptness with which he announces his gulije<'t, and the energetic brevity with which, passing by all preceding events, he hastens over the ministry of John Rnd records the Baptism and Temptation of Jesus—a.s if Impatient to come to the Public Life of the Lord of glory —have often been noticed as characteristic of this Gospel a Gospel whose direct, practical and singularly vivid setting impart to it a preciousness peculiar to itself. What strikes everyone is, that though the briefest of all the GosppK, this is in some of the principal scenes of our Lord's history the fullest. But what is not so obvious is, 9-11. Baptism of Christ, and Descent of the Spirit UPON Him immediately thereafter. v'=Matthew 3. 13-17 ; Luke 3. 21, 22.) See on Matthew 3. 13-17.
12, 13. Temptation of Christ. (=Matthew i. 1-11
Luke 4. 1-13.) See on Matthew 4. 1-11.
14-20. Christ begins His Galilean Ministry—Calling OF Simon and Andrew, James and John. See on Matthew 4. 12-22.
21-39. Healing of a Demoniac in the Synagogue of Capernaum, and thereafter of Simon's Mother-inlaw and many others—Jesus, next day, is found in a Solitary Place at Morning Prayers, and is entreated to return, but declines, and goes forth on His First Missionary Circuit. (=Luke 4. 31-44 ; Matthew 8. 14-17; i.23-Z3.) 31. And they went into Capernaum—see on Matthev 4, 13—and straiglitway on tlie sabbath day l2e entered into the synagogue, and taught —This should have been rendered, 'straightway on the sabbaths He entered into the synagogue and taught,' or tliat wherever tlie finer and subtler feelings of humanity, or the deeper and more peculiar hues of our Lord's character were brought out, these, though they should be lightly passed over by all the other Evangelists, are sure to be found here, and in touches of such quiet delicacy and power, that though scarce observed by the cursory reader, thcj' leave indelible impressions upon all the thouglitful, and furnish a key to much that is in the other Gospels. These few opening words of the Second Gospel are enough to sliow, that though It was the purpose of this Evangelist to record chiefly the outward and palpable facts of our Lord's public life, he recognized in Him, in common with the Fourth Evangelist, the glory of the Only begotten of the Father. !J. As it Is written in the Proplicta (Malachi 3. 1; and Isaiah 40. 3), Behold, I send my messenger before thy face, which shall prepare tliy way before thee. 3. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his patlis stral'ght The second of these quotations is given by JIattliew and Luke in the same connection, but thejreticrve the former quotation till they have occasion to return to the Baptist, after his imprisonment (Matthew 'continued to teach.' The meaning is, that as He began this practice on the very first sabbath after coming to settle at Capernaum, so Hecontiuued it regularly thereafter. 33. And they were astonislied at Ills doctrine—or ' t eaching'—referring quite as much to the manner as tlie matter of it—for he taught them as one that had autliority, and not as tlie scribes—See on Matthew 7. 28, 29. 33. And there was in tlieir syitagogue a man witli {lit., ' in') an anclean sjiirit i.e., so entirely under demoniacal power that his personality was sunk for the time in that of the spirit. The frequency with which this character of 'impurity' is ascribed to evil spirits—some twenty times in the Gospels—is not to be overlooked, and he cried out, 3*. Saying, Let [us] alone—or rather, perliaps, 'all !' expressive of mingled astonishment and terror, what Iiave we to do with tl»ee—an e.vpresslou of frequent occurrence In the Old Testament. (1 Kings 17. IS; 2 Kings 3.13; G6
11. lU; Luke 7. 27). [Instead of thewords, "as it is written in the Prophets," there Is weighty evidence in favour of the following reading: 'As it is written in Isaiah tlie prophet.' This reading is adopted by all the latest critic<il editors. If it be the true one, it is to be explained thus-that of the two quotations, the one from Malacbl
Tile Ilealiny of Peter's Molher-in-Law, MARK I. and of Many other Diseased Peisons. of His own disciples would not be less signally displayed than towards the demonized stranger in the synagogue. 31. And lie came and took her by the hand—rather, 'And advancing. He took her,' &c. The beloved physi<'ian again is very specilic: "And He stood over her"—and lifted hemp—This act of condescension, most felt doubt-
2 Chronicles 3.5. 21, &c.) It denotes 'entire separation of interests' :—q.d., "Thou and we have nothing in common; we want not Thee; what wouldst thou with us?' For tlie analogous application of it by our Lord to His mother, see on John '2.4. [thouj JesHs of NazaretUl '.Jesus, Na/.arene !' an epithet originally given to express contempt, but soon adopted as the current designation by less by Peter, is recorded onl.v by Mark — and Immediately tlic fever left her, and she ministered unto them—preparing their sabbath-meal: in token ))oth of the perfectness and immediateness of the cure, and of her gratitude to the glorious Healer. 32. And at even, when the sun did set-so Matthew 8. 16. Luke (4. 40) says it was setting—they brought unto him all that were diseased, and them that were possessed with devils—'tlie demonized.' From Luke 13. 14 we see how unlawful they would have deemed it to bring their sick to Jesus lor a cure during the sabbath hours. They wailed, therefore, tliose who held our Lord in honour (Luke 18.37; cli. 16.6; Acts 2. 22)—art tliou come to «lestroy lis T In the case of the Gadarcne demoniac the question was, "Art thou c-ome hither to torment us before the time?" (Matthew 8.
29.) Themselves tormentors and destroyers of their victims, tliey discern in,Jesus their own destined Tormentor and destroyer, anticipating and dreading what they know and feel to be awaiting them ! Conscious, too, that their power was but permitted and temporary, and perceiving in Him, perhaps, the Woman's Seed that was to bruise the head and destroj' the works of the devil, they regard His approach to them on this occasion as a signal to let eo their grasp of this miserable victim. I know tliee wUo tJiou art, tlie Holy Oue of God—This and other even more glorious testimonies to our Lord were given, as we know, with no good will, but in hope that, by the acceptance of them He might appear to the people to be in league with evil spirits—a calumny which His enemies were read.v enough to throw out against Him. But a Wiser than either was here, who invariably rejected and silenced the testimonies that came to Him froan beneath, and tliuswas aljle to rebut the imputations of His enemies against Him (Matthew 12. 24-30). The expression, " HoI.y One of God," seems evidently taken from that Messianic Psalm (16. 10), in which He is styled "Thine Holy One." 23. Ami Jesus relmked Ulm, saying, Hold tliy peace, and come out of liiin—A glorious word of command. Bp;NGf;L remarks that it was only the testimony borne to Himself which our Lord meant to silence. till these were over, and then brought them in crowds. Our Lord afterwards took repeated occasion to teach the people by example, even at the risk of His own life, how superstitious a straining of the sabbath-rest this was. 33. And all tlie city was gathered together at tlie door —of Peter's house; i.e., the sick and those who brought them, and the wondering spectators. This bespeaks the presence of an eye-witness, and is one of those lively specimens of word-painting so frequent in this Gospel. 34. And he healed many that were sick of rtivera diseases, and cast out many devils—In Matthew .S. 16 it is said, ' He cast out the spirits witli His word ;" or rather, 'with a word' — a word of command—and suffered not tlie devils to speak, because tliey Uiiew lilin—Evidently they would have spoken, if permitted, proclaiming His Messiahship in such terms as In the synagogue; but once in one day, and that testimony immediately silenced, was enough. See on v. 24. After this account of His miracles of healing, we have in Matthew
8. 17 this pregnant tiuotation, "That it might be fulfilled which was spoken by Esaias the prophet, saying (M. 4), Himself took our intirmities, and bare our sicknesses." 35. And In the morning—i. e., of the day after this remarkable sabbath; or, on the First day of the iv<'ck. His choosing this day to inaugurate a new and glorious stag© of His public work, should be noted by the reader—rising up a great while before day—'while it was yet night,' or long before daybreak — he went out — from I'eler's house, where He slept, all unperceived—and deiinrted Into a solitary place, and tliere prayed—or, 'continued in prajyer.' He was about to begin His first preaching and healing circuit ; and as on similar solemn occasions (Luke 5.16; 6.12; 9. KS, 28, 20; ch. 6. 46), He spent some time in special pra.ver, doubtless with a view to it. What would one not give to have been, during the stillness of tliose grey morning-hours, within hearing—not of His ".strong crying and tears," for He had scarce arrived at the stage for that—but of His calm, exalted anticipations of the work wliich lay immediately before Him, and the outpourings of His soul iibout it into the bosom of llim that sent Him ! He had doubtless enjoyed some uninterrupted hours of such communings with His heavenly p'atlier ere His friemis from Capernaum arrived in search of Him. As for them, they doubtless expected, after such a da.v of miracles, that the next day would witness similar manifestations. When morning came, Peter, loth to break in upon the repose of his glorious Guest, woulii await His appearance beyond the usual hour; but at length, wondering at the stillness, and gently coming to .see where the Jjord h\y, he finds it—like the .sepulchre afterwardsempty! .Spcedil.v a party is made up logo In seaivli of Him, Pi'ter iiiiturally li'ading the way. .W. And Simon and tliey that were witli llim followed alter llim— rather, ' pri'.ssed alter Him.' Luke (4. 42) says, "The multitudes sought after Him:'' but this would be a p:irty fr.oia the town. Mark, having his information from IVter him-
Tliat he should afterwards cry out for fear or rage (i'. 26)
He would right willingly permit. 26. And tvlicn tlie iintleoii spirit liad torn him—Luke (4.45) says, "When ne had thrown him in the midst." Malignant cruelty just showing what he would have done, if permitted to go
!—and cried with a loud voice —the voice of enforced submission and despair—lie came out of liim—Luke (4. .35) adds, "and hurt him not." Thus impotent were tlie malinit.vand rage of tlie impure spirit when under the restraint of" the Stronger than the strong one armed" (Luke 11.21, 22). 27. Wliat tiling is thlsJ ivliat new docti-iiie (' teaching') Is this!—The audience, rightly appreln-nding that the miracle was wrought to fartlier : it was a last fling illustrate the teaching and display the character and glory of the Teacher, begin by asking what novel kind of teacliing this could be,which was so marvellousl.v attested. 2^. And immediately ills fame spread abroad tliroiig Hout all tlie region round about (ialilee— ratlier, 'the whole region of Galilee;" thougli some, as JJeyer and Ellicoit, explain it of the country surrounding Galilee.
'29. And fortliwitii, wlieii they were come out of tlie synngogue—so also in Luke 4..'i,S—tJiey entered Into the house of Simon and Andrew, with James and Jolm— The mention of these four—wliich is peculiar to Mark—is tlie first of those traces of Peter's hand in this GOspel, of wliich we shall come to many more. Tlie house being his, and the disease and cure so nearly affecting himself, it is Interesting to ol)serve tliis minute specification of the numljer and names of the witnesses ; intca-esting also as the first (Kicasion on which the sacred triumvirate of Peter and James and .John are selected from amongst the rest, to be a tlire<>fold cord of testim()n.y to (certain events iu tlieir Jjord's lile (.see on ch. 5. .'i7)—Andrew being prcsenton this occasion, as tlie occurrence toolt place in his own house. 30. But Simon's wife's mother lay sick of n fever— Luke, as was natural In "the beloved p!i,i/.iiri(in" (Colossians 4. 14), describes it professionally; calling it a •great fever,"and tlnis distinguishing it from that lighter self, speaks onl.v of what related directly lo him. "They that were with him" would probabl.v be Andrew Ills l<4»d which the Greek physicians were wont to call "imiall fevers," as Gai-ion, <iuoted by Wetstkin, tells us nnd »iion—or bro.iier, James and John, with a few other choice brt threii, 37. And when they had found him—evidently ' immcrdiately'—they fell him of her—naturally hojilng that His compassion and power towards oue after .some search—they said unto lilin, All men seeb
Christ rreachdh m Capernaum, MARK II. ana Healeth one Sick of Falsy, they "let him down through the tiling with his couch into the midst before Jesus." Their whole object was to bring the patient into the presence of Jesus; and this not being possible in the ordinary way, for the multitude that surrounded Him, tliey took the very unusual method here described of accomplishing their object, and succeeded. Several explanations have been given of the way in which this was done ; but unless we knew tlie precise plan of the house, and the part of it from wliicli Jesus tauglit — which may have bern a quadrangle or open court, within tlie buildings of which Peter's house was one, or a gallery covered by a verandah—it is impossible to determine precisely how the thing was done. One thing, however, is clear, that we have bolli the accounts from an eye-witness. 5. Wlien Jesus saw their faitli—It is reinarkal)le that all the three narratives call it "their faith'' wliich Jesus saw. That tlie patient himself had faith, we know from the proclamation of his forgiveness, wtiicli Jesus made before all; and we should have been apt to conclude tliat liis four for thee—By this time, "the multitudes" who, according to Luke, "sought after Him"—and who, on going to Peter's house, and there learning that Peter and a few more were gone in search of Him, had set out on the same errandwould have arrived, and "came unto Him and stayed Him, that He should not depart from them" (Luke 4. 42) all now urging His return to their impatient townsmen. 38. And he said unto them, Let ns go—or, according to another reading, 'Let us go elsewhere'— Into the next towns—rather, 'unto the neighbouring village-towns;' meaning those places intermediate between towns and villages, with which the western side of the Sea of Galilee was studded-that I may preach there also ; for therefore came I forth—not from Capernaum, as De Wette miserably interprets, nor from His privacy in the desert place, as Meyer, no better; but from the Father. Cf. John 16. L'8, "I came forth from the Father, and am come into the world," &c.—another proof, by the way, that the lofty pliraseology of the Fourth Gospel was not unknown to the authors of the others, though their design and point of view are different. The language in which our Lord's reply is given by Luke (4. 43) expresses the high necessity under which, in this as In every other step of His work. He acted—"I must preach tlie kingdom of God fi'iends bore iiim to Jesus merely out of Ijenevolent compliance with tlie urgent entreaties of tlie poor sufferer. But here we learn, not only tliat his Ijearers had the same faith with liiiuself, Imt that Jesus marked it as a faitli which was not to be defeated—a faith victorious over all difficulties. This was the faitli for which He was ever on the watch, and wliich He never saw witliout marking, and, in tliose who needed anything from Ilini, riclily rewarding, he said unto tlie slclc of t!ie pulsy. Son—" be of good cheer" (Matthew 9. 2)—tJiy sins lie forgiven thee —By tlie word " be," our translators perhaps meant "are," as in Luke (5. 20). I'^or it is not a command to his sins to depart, liut an authoritative proclamation of the man's pardoned state as a believer. And yet, as the Pharisees understood our Lord to be dispensing pardon Ijy this saying, and Jesus not only acknowledges that they were right, but founds his whole argument upon the correctness of it, we must regard the saying as a royal proclamation of the man's forgiveness by Him to wliom it lielonged to dispense it; nor could such a style of address be Justified on any lower supposition. (See on Luke 7. 41, Ac.) 6. But there were certain of the scribes—"and the Pharisees" (Luite 5. 21)—sitting there—those Jewisli ecclesiasto other cities also; for therefore"—or, ' to this end'—" am I sent." An act of self-denial it doubtless was, to resist such pleadings to return to Capernaum. But there were overmastering considerations on the other side.
40-4.5. Healing of a Lepek. (=Matthew 8. l-i ; Luke
5. 12-16.) See on Matthew 8. 1-4.
CHAPTER II.
Ver. 1-12. Healing of a Paralytic. (=Matthew 9. 1-
8; Luke 5. 17-2fi.) This incident, as remarked on Matthew
9. 1, appears to follow next in order of time after the cure of the I<'per (ch. 1. 40-15). 1. And again he entered Into Capem.-Aum—" His own city" (Matthew 9. 1)—and it was noised tliat lie was In the honsc—no doubt of Simon Peter i'cli. 1. 20). 2. .^nd straightway many were gathered together, insomuch that there nvas no room to receive tliem, no, not so much as about tlie door—This
Is <<ne of Mark's grapliic touches. No doubt in this case, as the scene occurred at his informant's own door, these tics who, as Luke told us, " were come out of every village of Galilee, .and .ludea, and Jerusalem," to make their observations upon this wonderful Person, in anything but a teachable spirit, though as yet their venomous and murderous feeling had not sliowed itself,—and reasoning in their hearts—7. V/liy doth this msui thus spenlc blasphemies! who can forgive sins but God only I—In this second question they expressed a great truth. (.See Isaiah 43.25; Micah 7.18; Exodus 34.6,7, &c.) Nor was their first question altogether unnatural, though in our Lord's sole case it was unfounded. Tliat a man, to all appearance like one of themselves, should claim authority and power to forgive sins, they could not, on the first bhisli of it, but regard as in the last degree startling; nor were they entitled even to weigh such a claim, as wortliy of a hearing, save on supposition of resistless evidence at Torded by Him in support of the claim. Accoi'dingly, our Lord deals with them as men entitled to .such evidence, and supplies it; at the same time eluding them for rashness, in drawing liarsli conclusions regarding Himself. S. 'Wliy reason ye tliese things—or, as in Slattliew, " Wherefore thinlv yeevii"—in your heaiUsT 9. AVhetlier is it easier to say to tlie sick of tlae palsy, Ttiy sins be (or 'are') forgiven thee ; or to say, Arfse, and take up thy bed and walk 1—'Is it easier to command away disease than to bid away sin 7 If, then, I do the one whicli you can see, know thus lliat I liave done Oie otlier, which yon cannot see.' 10. Rut that ye may luiow that the Son of man hath power on eartJi to forgive sins 'that forgiving power dwells in the Person of tliis Jlan, and is exercised liy Him while on this earth and going outaiid in with you details are t!ie vivid recollections of that honoured disciple, and he preached the word unto them i. p., indoors; Init in tlie liearing, doubtless, of the multitude that pressed around. Had He gone forth, as He naturally woulil, tlie paralytic's failli would have had no .such opportunity to display itself. Luke (5. 17) furnishes an additional and very important incident in tlie scene—as follows: ".\nd it came to pass on a certain day, as He was teacliing, that there were Pharisees and doctors of the law sitting by, which were come out of every town," or 'village,' "of Galilee, and Judea, and Jerusalem." This was the highest testimony yet borne to our Lord's growing influence, a7id the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite Judgment regarding Him. "And tlie power of the Lord was [present] to heal them"—or, 'was [etlleaclousi to heal them,' i. p., the sick tli.at were brought before Him. So that the miracle that is now to Ije described was only the most glorious and worthy to be recorded of many then performed; and what made it so was doubtless the faith which was manifested in connection with It. and the proclamation of the forgiveness of the patient's Bins tliat immediately preceded it. 3. And they come nnto lilm i. c, towards llie tiouse where He was—bringing one slclt of tlie palsy—" lying on a bed" (Matthew f). 21—whicli was bon«e of four—a grapliic particular of Marie only. 4. And when tliey could not come niglt nnto him for the press—or, as in Luke, "when they ould not find by what way they might bring him in because of the miiltituile," they " went upon the house-top" '—(hesalth totlie siekof Ihepalsy)— 11. I s.Ty unto tliee, Ai lse, and (akc up thy bed, and go thy way into tlilne house—This taking up the portable couch, and walking home with it, was designed to prove
—tlie flat or terrace-roof, universal in Kastcrn houses and uncovered the roof where lie was: and wlien they had broken It up, tliey let ilown the l>ed—or portable coucli— wherein the sicit of tlic palsy lay—Luke says.
ThfPit-i'able of the Sower, MARK III. IV. and the Meanin<j thereof. the coniplctenoss of tlic cure. 13. And liniiicfliatcly lie arose, took up tlie bed—'Sweet sa.viug!' says Bexgel: 'The bed had borne tlie man : now the man bore the bed scatterer of tliat precious seed must be regarded as a sower. It is true that in the parable of the Tares it is said, "He that soweth the good seed is the Son of man," as "He tliat soweth the tares is the devil" (Matthew 13.
—and i'MrlU before fliem aU—proclaiming by tliat act to thinuiltii ude, wliose wondering eyes would follow niic as lie pressed through them, that He who could work such a glorious miracle of healing, must indeed "have power on eartli to forgive sins." We never saw It on tUls
37, 38). But these are only tlie great unseen parties, struggling in this world for the putisession of man. Each of these has his agents among men tlieraselves ; and Christ's agents in the sowing of t he good seed are the prcachi'rs of the word. Thus, as in all the cases about to be described, the sower is the same, and the seed is the same ; while the result is entirely diflerent, tlie whole dift'ereuce must lie in the soili, whi(;h mean the different stales of the human fasiiioit—' never saw it thus,' or, as we say, 'never saw the like.' In Luke (o. 2(i) it is, " We have seen strange (or unexpected ' j things to-day "—referring both to the miracles wrought and tlie forgiveness of sins pronounced by Human Lips. In Matthew (9.8) it is, "They marvelled, and glorified God, wliich had given such power unto men." At forgiving power they wondered not, but that a man, to all appearance like one of themselves, should possess i t
Jic'dri. And so, the great general lesson held forth in this parable of the Sower is. That however faithful the preacher, and how pure soever his n.essage, the effect of the 2'reac/iiniy of the word depends upon the state of the heurei-'a heart. Now follow the cases.
First Oise: The Wayside. 4. And it cainc to pass, aa he sowed, some fell by (lie wayside—by the side of the hard patli through the field, where the soil was not broken up—and (lie fowls [of the air] came and devoured it up. Not only could the seed not get beneath the sui'face, but "it was tro Utlen ilown " (Luke 8. 5), and afterwards picked up and devoured by the fowls. What means this ? 15. And tliese arc tliey by the wayside, where (lie word
13-17. Levi's (ok Matthew's) Call and Feast. (=>Iatthew 9. 9-13; Luke 5. 27 12). See on Matthew 9. 9-13.
18-22. DisoouitsE Fasting. (=Matthew 9. 1 1-17
Luke 5. 33-39.) .See on Luke 5. 3:i-39.
2i-2S. Pluckivq Corn-ears on the Sabbath day. (=Matthew 12. 1-8; Luke 6. 1-5.) See on Matthew 12. 1-8.
CHAPTER III. is sown; but, when tlicy have heard, &e. — or, more
Ver. 1-12. TiiK Healing of a Withered Hand on THE iSABBATiI D.\y, AND RETIREMENT OF jESUS TO AVOID DANtiEii. (=Matthew 12. 9-21; Luke 6. 6-11.) See on Matthew 12. 9-21. fully, Matthew 13. 19, "When anyone heareth the word of the kingdom, and understandeth it not, then cometU the wicked one, and catcheth away that which was sown in his heart." The great truth here taught is, that hearts i;}-!? The Twelvf. Apostles Chosen. See on Luke G. all unbroken and hard are no fit soil for saving truth. They apprehend it not (Matthew 13. 19) as God's means of restoring tlicm to Himself: it penetrates not, makes no impression, but lies loosely ou the surface of the heart, till the wicked one — afraid of losing a victim by his "believing to salvation" (Luke 8. 12>—finds some frivolous subject by whose greater attractions to draw off tlie attention, and straightway it is gone. Of how many hearers oi the word is this the graphic but painful history ! Second Case: The Stony, or rather, Rocky Ground. 3. And some fell on stony ground, where it had not much earth— 12-19.
20-:i3. .Test:s is Charged with Madness and Demoniacal ross Essio.v—His Reply. (=Matthew 12. 22-37 ; Luke
11. 11-2B.) See on Matthew 12. 22-37, and on Luke 11. 21-26.
31-35. His Mother and Brethren seek to Speak with Him. and the Reply. (=Matthew 12. 46-50; Luke
8. 19-21. > F<'e on Matthew 12. 16-50.
CHAPTER IV.
Vcr. 1-20. Parable of the Sower — Reason for Tkaching in Parables—Parables of the Seed Growing WE Know not How, and of the Mustard Seed. r=Matthew 13. 1-23,31,32; Luke8.4-18.) 1. And he began ' the rocky ground ;' in Matthew (13. 5), ' the rocky places;' in Luke, 'the rock.' The thing intended is, not ground with stones in it, which would not prevent the roots striking downward, but ground where a (inite thin surface of earth covers a rock. What means this? ag.iiiJ to te.-ich by (lie sea-side: and tUere was gatliere<l unto Eiim a great multitude— or, according to another well-supported reading, 'a mighty' or 'immense multitmle '—so <!»at Ive entered into a ship—rather, ' into the sliip,' nirnniug the one mentioned in eh. 3. 9. (See ou Matl'.u'W 12. 15)—and sntln tliesea; and llie whole mul Utude was by the sea on the land—crowded on the seashore to listen to Him. See on Slatthew 13. 1, 2. a. And he tJiught Iheiii many things by parables, and said un4» tUeiii in Uis doetrine—or ' teaching.'
Iti. And these are they likewise which are sown ou stony ground, etc.—" Immediately" the seed in such case "springs up"—all the quicker from tlie shallowness of the soil—"because it has no depth of earth." But the sun, beating on it, as quickly scorches and withers it up, " because it has no root" (v. 0), and " lacks moisture" (Luke 8.
6). The great truth here taught is thiit hearts superficially impressed are apt to receive the truth with readiness, and even
W'i7A joi/ (Luke 8. 13); but the heat of tribulation or persecution because of the word, or the trials which their new profession brings npon them quickly dries up their relish for the truth, and withers all the hasty promise offruit which they showed. Such disappointing issues of a faithful and awakening ministry—alas, how frequent are they!
I'liriihir 0/ f}ie Soivcr (v. 3-9, 13-20). Alter this parable is recoriled, the livangelist says : v. 10. And when he was alone, tiny that were about him with tise twelve proliably th()s<' who followed Him most closely and were firmest in diseipleship, next to the Twelve—ashed of him 15ie pnr»i>le—The reply would seem to intimate that this parable of tlie Sower was of that fundamental, comprehensive, and introductory character which we have assigned toil(si>e on Matthew 13. 1). 13. Know ye not this parable I and how then will ye Icnow all parables :-»l'ioliably this was said not so much In the spirit of rebuke, as to call their attention to the exposition of U which lie was about to give, and so train them to the Third Case: The Thorny Ground. 7. And some fell among thorns, and (he thorns grew up, and ciioked
1(, and it yielded no fruit—This Ciise is that of ground not thoroughly cleaned of the thistles, &c. ; which, rising above the good seed, "choke" or "smother" it, excluding light and air, and drawing away the moisture and ricliuess of the soil. Hence it " becomes unfruitful" (Matthew
13. 22); it grows, but its growth is checked, and it never ripens. Tlie evil here is neither a hard nor a shallow soil —there is «o/<(ie«.v cnougli, and d<7J</» enough ; but it Is the existence in it of what draws all the moisture and richness of the soil away to itself, and so starves the plant. Wliat now are l hi's<> " tliorns?" IH. And these are they whicli are sown among thorns ; such as hear the woi-d, 10, And (he cares of tills world, and the deecitfiilnesa of riches, and the lusts of other things entering in—or " the pleasures of this life" (Luke 8. 11)—choke the word, and It becometh nnfrultfiU. First, "The cares of this riglit apprehension of His future parables. As in the parables whicli we have endeavoured to explain in Jlatthew 13., we shall take this parable and the Lord's own expnsi I ion of the dillerent parts of it together.
Til 10 SownK, the Seed, and the Soil. 3. Hearken) Behold, there went out a sower to sow. What means this? 14. Tlie soever soweth the wor«l—or, as In Luke (8. II), "Now the parable is this: The seed Is the word of God." lUit who Is "the .sower?" This is not expressed here, because If "the word of God" be the seed, every
Clirist's Reason for Teaching in Parables. MARK IV. lie Stilln a Temj)e,<t on ihe Sea i/J Galilee. hath.'—See on Matthew I.'?. 12. Tliis " having" and " tliinking lie hath" are not different; for wlien it hangs loosely upon him, and is not appropriated to its proper ends and uses, it both is and is not his. Parable of the Seed Growing We Know Not How (v. 26-29). This beautiful parable is peculiar to Mark. Its design is to teach the Imperceptible Growth of tlie word sown in the heart, from its earliest stage of development to the ripest fruits of practical righteousness. !JG. So is the kingdom of God, as if a man slioiild cast seed into tiie groiiikd ; 27. And should sleep, and rise nlglkt and day—^o about his other ordinary occupations, leaving it to the wellknown laws of vegetation under the genial influences of heaven. This is the sense of " the earth bringing forth fruit of herself," in tlie next verse. 28. For tlic earth bringetli forth finit of herself; lirst. the blade, titen w/irid"—anxious, unrelaxing attention to the business of this present life; second, "The ileceitfuluess of riches"
01 those riches which are the fruit of this worldly " care ;" third, "The pleasures of this life," or "the lusts of other
tl'.iuis entering in"— the enjoyments, in themselves it may be innocent, which worldly prosperity enables one to indulge. These "choke" or "smolher" the word; drawliii; otr so much of one's attention, absorbing so mucli of one's interest, and using up so much of one's time, tiiat only the dregs of these remain for spiritual things, and a fagged, liurried, and heartless formalism is at lengtli all the religion of such persons. What a vivid picture is this of the mournful condition of many, especially in great ciimrnercial countries, who once promised mucli fruit! "Tln?y l)ring no fruit lo perfection" (Lulte 8. 14); indicating how inucli gro Hlh there may be, in the early stages of such a case, and promise of fruit—which after all never ripens. ll»e ear, ofter that the full corn in the ear—BeauIifuL allusion to the succession of similar stages, thougli not definitely-marked periods, in the Christian life, and generally in the kingdom of God. 29. But when tlie fruit
Fourth Case: The GOOD Ground. 8. And other fell on good ground, and «lld yield fralt, &c.—The goodness of this last soil consists in its qualities being precisely tlie reverse of the otlier three soils: from its softness and tenderness, receiving and cherishing the seed ; from its deptli, all'iwing it to talte llrin root, and not quickly losing its moisture; and from its cleanness, giving its whole vigour and sap to the plant. In such a soil the seed "brings forth fruit,"' in all different degrees of profusion, according to the measui'e in wliich the soil possesses tliose qualities. So ^0. And tliese arc they wliich ni'e sown on good ground ; such as hear the word, and receive
Is brought fortli—to maturity—immedi.tttly he putteth in the sickle, because the hai-vest is come—This charmingly points to the transition from the earthly to tlie lieavenly condition of the Cliristian and the C'huicii.
Parable of the Mustard Seed {v. 30-32). For the exposition of this portion, see on Matthew 13. 31, 32.
33. And with many such parables spake lie tlie word unto them, as they were al)lc to hear it—Had this been said in the corresponding passage of Matthew, we should have concluded that what that Evangelist recorded was but a specimen of other parables spolveii on the same occasion. But Matthew (13. 3J) says, "All these things spake Jesus unto the multitude in parables;" and as Marie records only some of tiie parables wliicli Matthew gives, we are warranted to infer that the "many such parables" alluded to liere mean no more than tlie
II, mid bring forth fruit, some thirty-fold, some sixty, and some an hundred. A heart soft and tender, stirred to its depths on the great tilings of eternity, and jealously jruarded from worldly engrossments, sucli only is the "honest and good heart" (Luke 8. 15), wliich "keeps" i. e., " retains" the seed of tlie word, and bears fruit just in proportion as it is such a lieart. Such " bring fortli fruit witli patience" (v. 15), or continuance, 'enduring to the end;' in contrast with tlio.se in whom the word is "clioked" and brings no fruit to perfection. The " thirty-fold" is designed to e.xpre.ss the Zo!t;c«< degree of fruitfulness; the "liundredfull complement of them whicli we find in Matthew. 34:. But without a parable spake he not unto tliem—See on Matthew 13. .34—and when they were alone, he expounded all things to liis disciples—See on v. 22.
35-cli. 5. 20. Jesus, Crossing the Se.^ of Galilee, MIRACULOUSLY STILLS A TEMPEST— He CURES THE Demoniac op Gadara. (=Matthew 8. 23-34; Luke 8. fold " the highest; and the "sixty-fold" the intermediate degrees of fruitfulness. As 'a hundred-fold,' though not unexampled (Genesis 26. 12), is a rare return in the natural husbandry, so the higliest degrees of spiritual fruitfulness are too seldom witnessed. The closing words of this introductory parable seem designed to call attention to the fundamental and universal character of it. 9. And he said unto them, He that hath ears to hear, let him hear.
22-3'J.) The time of tliis section is very definitely marked by our Evangelist, and by him alone, in the opening words.
Jesus Stills a Tempest on the Sea of Galilee (v. 35-41). 35. And the same day—on wiiich He spoke the memorable parables of the preceding section, and of Matthew 13. when the even was come—See on ch. 6. 3.5. This must have been the earlier evening—what we should call the afternoon-since after all that passed on the other side, when He returned to tiie west side, the people were waiting for Him in great numbers (v. 21 ; Lulce 8. 40)—lie saith unto them, Let us pass over unto the otiier side—to the east side of the lake, to grapple with a desperate case of possession, and set the captive free, and to give the Gadarenes an opportunity of hearing tlie message of salvation, amid the wonder which tliat marvellous cure was fitted to awaken and the awe which the subsequent events could not but strike into tliem. 36. And when tliey had sent away the multitude, they took him even as he was in the ship—i. e., without any preparation, and witliout so much as leaving the vessel, out of wliich He liad been all day teaching. And tliere were also with him other little ships—witli passengers, probably, wisliing to accompany Him. 37. And there arose a great storm of wind— ' a tempest of wind.' To sucll sudden squalls the Sea of Galilee is very liable from its position, in a deep basin, skirted on tlie east by lofty mountain ranges, while on the west the hills are intersected iiy narrow gorges through whicli the wind sweeps across the lake, and raises its waters with great rapidity into a storm, and the waves beat into tlie ship— Reason for Teaching in Parables {v. 11, 12). 11, 1!J. And he said unto them. Unto you it Is given to know the myxtery of tlie kingdom of God : but unto them, &c. See on Matthew 13. 10-17. 21. And he said unto them, Is a candle— or 'lamp' — brought to be put under a busliel, or under a bed 1 and not to be set on a candlestifk ! — " that they which enter in may see the light" (Luke 8. 16). See on Matthew 5. 15, of whicli this is nearly a repetition. 22. For there is nothing hid which shall not be manifested, &e.—See on Matthew 10. 26, 27 ; but the connection there and here is sliglitly different. Here the idea seems to be tliis— ' I have privately expounded to you these great truths, but only tliat ye may proclaim them puldidy; and if ye will not, others will. For these are not designed for secresy. They are imparted to be diffused abroad, and they shall be so; yea, a time is coming when the most hidden things shall be brought to light.' 23. If any man have ears to hear, let him hear—This for the second time on tlie same subject (see on v. 9). 24-. And he saith unto them. Take heed what ye hear—In Luke (8. 18) it is, " Take heed how ye hear." The one implies tlie other, but both precepts are very weighty, with wliat measure ye mete, it shall be measured to you See on Matthew 7. 2. and unto you that henr i.e., thankfully, teachablj', profitably—shall more be given. 25. For he that hath, to him shall be given ) and he that hath not, from him shall be taken even that Mrhlch he luitli—or " seemeth to have," or ' thlnketh he ' kept beating' or 'pitching on the ship'—so that it was now full—rather, 'so that it was already filling.' In Matthew (8. 24), "in.somuch that the ship was covered w:th the waves;'' but tiiis is too strong. It sliould be, 'so that tliB
Christ Sliileth the I'empest. MARK V. The Cure cf the Gadarcne Demoniac.
2. Because that he had been often bound with fetters and chains, Ac—Luke says (8. 29) that " oftentimes it (the unclean spirit) had caught him;" and after mentioning how they had vainly tried to bind him with chains and ship was getting covered by the waves.' So we irinsl translate tlie word used in Luke (8. 23)—not as in our ver Rion—"And there came down a storm on the lake, and tliey were filled [with water]"—but 'they were getting filled,' i.e., those who sailed; meaning, of course, that fetters, because, "he brake the bands," he adds, "andwas driven of the devil (or 'demon') Into tlie wilderness." The dark tyr;uit-powcr by which he was held clothed him with superhuman strength, and made him scorn restraint. Matthew (8. 28) says he was "exceeding tlieir ship was so. 38. And he was in tlie Kinder—or Stern-part of tlie ship, asleep on a pillow—either a place in tlie vessel made to receive the head, or a cushion for the head forest on. It was evening; and after the fatigues of a busy day of teaching under the hot sun, having nothing to do while crcsslng the lake, He .sinks into a deep sleep, which even this tempest raging around and tossing the little vessel did not disturb, and tliey nwa Sce liim, and say unto him, Master—or 'Teacher.' In Luke (S. 21) this is doubled—in token of their life-anddeath earnestness —"Master, Master"—carest tJion not that we perish!—Unbelief and fear made them sadly forget their place, to speak so. Luke has it, "Lord, save fierce, so that no man might pass by that way." He was the terror of the wliole locality. 5. And always, night and day, he was in the mountains, and in the fomlis, crying, and cutting himself with stones—Terrible as he was to others, he himself emlured untold misery, v/hich souglit relief in tears and -self-inflicted torture. 0. But when he saw Jesus afar off, he ran and worshipped hJm—not with the spontaneous alacrity which says to Jesus, " Draw me, we will rim after thee," but inwardly compelled, with terrific rapidity, before the Judge, to receive sentence of expulsion. 7. What have I to do with thee, .lesus. Son of the most high God T I adjure tliee by God, that thou torment me not—rw", as in Matthew us, we perish." When those accustomed to fish upon that deep thus spake, the danger must have been imminent. They say nothing of what would become of Him, if they perished ; nor tliink, whether, if He could not perish, it was likely He would let this happen to them ; but they hardly linew what they said. 39. And he arose, asid rehuked tlie wind—"and the raging of the water" (Luke 8. 2-1)—and said unto the sea, Peace, toe still—two sublime words of command, from a Master to His servants, the elements. And the wind ceased, and there was a great calm—The KUdden hushing of the wind would not at once have calmed the sea, whose commotion would have settled only after a considerable time. But the word of command was given to lioth elements at once. 40. And he said unto them, Why are ye so fearful 1—There is a natifial apprehension under danger; but there was unbelief in their fear. It is worthy of notice how considerately the Lord defers this rebuke till He had first removed the danger, in the midst of which they would not have been in a state to listen to anything, how is It that ye have no faith J—next to none, or none in present exercise. In Luke it is, "Why are ye fearful, O ye of little faith?" Faith they had, for they applied to Christ for relie; : but
8. 29, "Art thou come to torment us before the time?" See on ch. 1. 24. Behold the tormentor anticipating, dreading, and entreating exemption from torment! In Christ they discern their destined Tormentor; the time, they know, is fi.xed, and they feel as if it were come already ! (James
2. 19.) 8. (For lie said unto him-f. e., before the unclean spirit cried out—Come out of the man, unclean spirit I) —Ordinarily, obedience to a command of this nature was immediate. But here, a certain delay is permitted, the more signally to manifest the power of Christ and accomplish his purposes. 9. And he asked him, What is thy name t—The object of this question was to extort an acknowledgment of the virulence of demoniacal power by which this victim was enthralled. And heanswered, saying. My name is LiCgion: for we are many—or, as in li Ulce, "because many devils (or 'demons') were entcn>d into him." A legion, in the Roman army, amounted, at its full complement, to six thousand; but here the word is used, as such words with us, and even this one, for an indefinitely large number—large enough however to rush, as soon as permission was given, into two thousand swine and destroy them. 10. And he besought him much that tie would not send them away out of the country—The entreaty, it will be observed, was made by one spirit, but in behalf of many—" he besought Him not to send Wicot," etc.—just as in the former verse, "he answered ?/•(' are many." But what do they mean by entreating so earnestly not to be ordered out of the country? Their next petition (v. 12) will make that clear enough. 11. Now there was there, nigh unto the mountains rather, 'to the mountain,' according to wiiat is clearly the little, for they were afraid, though Christ was in the ship. Faith dispels fear, but only in proportion to its strength. 41. And tliey feared exceedingly—were struck with deep awe—and said one to another. What manner of man is this, tltat evtn tlie wind and the sea obey him T 'What is this? Israel has all along been singing of ,IehoVAH, "Thou rulest the raging of the sea: when the waves thereof arise. Thou stillest them !" " The Lord on high is miglitier than the noi.se of many waters, yea, than the mighty waves of the sea!" (Psalm 89. 9; 93. 4.) But, Jo, in this very boat of ours is One of our own flesh and blood, who with His word of command hath done the same! Exhausted with the fatigues of the day, He was but a moment ago in a deep sleep, undisturbed by the howling tempest, and we had to awake Him with the cry of our terror; but rising at our call. His majesty was felt by the raging elements, for the.y were instantly hushed—" What Manner of Man is this ?" ' ti'ue reading. In Matthew 8. 30, they are said to h-.ivr been "a good way oft".'" But these expressions, far from bciug inconsistent, only confirm, by their precision, the minute accuracy of the narrative—a great Iiei-d of swine feeding —There can hardly be any doubt that tlie owners oi these were Jews, since to them our Lord l)a<l now come to protl'er Ilis services. This will explain what follows. 1^. And all the devils besought him, saying— " if thou cast us out'' (Matthew 8. 31)—Send us into the swine, tli:it we may enter into them—Had they sjioken out all their mind, perhajis this would have been it : ' If we must quit our hold of this man, sult'er us to continue our work of mischief in another form, that by entering these swine, and thus destroying the people's propert.v, we may steel their hearts against Thee!' 13. And forthwith .Tesuii gave them leave—In Matthew this is given with majestio brevity— " Oo I" The owners, if .lews, drove an illegal trade; if heathens, they Insulted the national religion: in either case the permission was Just. And the utielrnn spirits went out (of the man), and entered Into the swiiie: aiidtlie herd ran violently—or ' rushed'—doM n a steep place— CHAPTER V.
Glorious Cure of the Oadnrene Demoninc (r. 1-20). 1. And they came over unto the other side of the sea, Into the country of ihe Gadarenes. And wlien he was come out of the ship, Immediately (see i'. (i) there met him a man with an unclean spirit.—" which had devils (or 'demons') long time" (Luke 8. 27). In Mattliew (8, 2S), " there met him two men possessed with devils." Though there he no discrepancy between these two statementsmore than between two witnesses, one of whom testities to something done by one person, while the other atlirms that there were two—It is difllcult to .see how the principal details here given could nppl.v to more than one case. 3. Who had his dwelling among the tombs—Luke Says, " He ware no clothes, neit her abode In an.v house." These tombs were hewn out of the rocky caves o' 'he localit.y, And served for shelters and lurking-places (Luke 8. 2(j). 70 ' down t he h:i nging cli li '— into the sea it Itey were abont two thousand)—The number of thi iu m given l).v ourgraphic K\':ingellst alone—anil Tverechoked in the sea—or "perished in the waters" (Mattljuw 8. ;J2), JabiLs' DaugltUr Restored to Life. MARK V. Woman willi an Issue oj Blood Healed.
14. And tliey <hnt fed the gwliie lied, and told It—" told of the tempest. The tide of our Lord's popularity was now fast rising, and he Avas nigh unto the sea. ii. And, beliold, tliere cometK one of the rulers of the synagogue—of which class there were but fe\v who believed in Jesus (John 7. 48;. One would suppose from this that the ruler had been with the multitude on the shore, anxiously awaiting the return of Jesus, and immediately on His arrival had accosted Him as here related. But Matthew (9. 18) tells us that the ruler came to Him while He was in the act of speaking at his own table on the subject of fasting; and as we must suppose that this converted publican ought to know what took place on that meinoraljle occasion when he made a feast to his Lord, we conclude that here the right order is indicated by the First Evangelist alone. Jaliiis by name—or 'Jaeirus.' evei y tiling, and what was befallen to the possessed of the devils" (Matthew 8. 33)—In tlie city, and In the country. And tJiey went out to see what It was that was done —Thus had they the evideuce both of the herdsmen and of their own senses, to tlie reality of both miracles. 15. And tliey come to Jesus—Matthew (8. 34) says, " Behold, the whole city came out to meet Jesus"—and see hlin that was possessed with the devil— ' the demon i zed person'—ami had the legion, sitting—" at the feet of Jesus," adds Luke (8.35); in contrast with his former ^vild and uaudering habits—and clothed—As our Evangelist had not told us that lie " ware no clothes," the meaning of this statement could only have been conjectured but for " the beloved physician" (Luke 8. 27), who supplies the missing piece of information here. This is a striking case of what are called Undesiyned Cbmcideftces amongst the diflerent Evangelists; one of them taking a thing for grunted, as familiarly known at the time, but which we should never have known but for one or more of the others, and without tlie knowledge of which some of their statements would be unintelligible. The clothing which the poor man would feel the want of the moment his consciousness returned to him, was doubtless supplied to him by some of the Twelve—and In his right mind—but now, oh in what a lofty sense ! (Cf. an analogous, though a different kind of case, Daniel 4.3-1-37.) and they were afraid—Had this been awe only, it had been natural enough; but other feelings, alas ! of a darker kind, soon showed themselves. 16. And they that saw it told them how It befell to him that was possessed with the devil (' the demouized person') and also concem Eng the swine—Thus had they the double testimony of the herdsmen and their own senses. 17. And they hegan to pray him to depart out of their coasts—Was it the owners only of the valuable property now lost to them that did this? Alas, no ! For Luke (8. 37) says, " Then the whole multitude of the country of the Gadarenes round about besought Him to depart from them ; for they were taken with great fear." The evil spirits had thus, alas ! their It is the same name as Jair, in the Old Testament (Numbers 32. 41 ; Judges lU. 3 ; Esther 2. 5). and when he saw him, he fell at his feet—in Matthew (9. IS), " worshipped Hini." The meaning is tlie same in both. 23. And besought him greatly, saying, My little daughter—Luke (8.42) says, "He had one only daughter, about twelve years of age." According to a well-known rabbin, quoted by LiGHTFOOT, a daughter, till she had completed her twelfth year, was, called 'little,' or 'a little maid;' after that, 'a young woman'—lieth at the point of death Matthew gives it thus: "My daughter is even now dead" —'has just expired.' The news of her death reached the father after the cure of the woman with the issue of blood: but Matthew's brief account gives only the result, as in the case of the centurion's servant (Matthew 8.
5, &c.). come and lay thy hands on Iier, that she may be healed; and she shall live-or, 'that slie may bo healed and live,' according to a fully preferable reading. In one of the class to which this man belonged, so steeped in prejudice, such faith would imply more than in others.
J'/ie ivoman ivith an Issue of Blood Healed (v. 23-34). 24-. And Jesus went with him ; and much people followed him, and thronged him—The word in Luke is stronger—'choked,' 'stifled Hiin.' 2K. And had sul Tered many things of many pitysicians—The expression perhaps does not necessarily refer to the sullering slie endured under medical treatment, but to the much vai ied treatment which she underwent-and had spent all that she had, and was notliing bettered, but ratlier grew worse—Pitiable case, and affectingly aggravated; emblem of our natural state as fallen creatures (Ezekiel oljject. Irritated, the people could not suffer His presence; yet awe-struck, they dared not order Him olT: so they entreat Him to withdraw, and—He takes them at their word. 18. he that had been possessed with the devil prayed him that he miglit be with him-the grateful heart, fresh from the hand of demons, clinging to its wondrous Benefactor. How exquisitely natural! 19. Howbelt, Jesus suffered him not, &c. To be a missionary for Christ, in the region where he was so well known and so long dreaded, was a far nobler calling than to follow Him where nobody had ever heard of liim,and where other trophies not less illustrious could be raised by the same power and grace. 30. And he departed, and began to publish—not only among his friends, to whom Jesus immediately sent him, but—In Decapolls—so called, as being a region of ten cities. (See on Matthew 4. 2.3)—how great things Jesus had done for him: and all men did marvel—Throughout that considerable region did this monument of mercy proclaim his new-found Lord; and some, it Is to be hoped, did more than "marvel."
16. 5, 6), and illustrating the worse than vanity of all human remedies for spiritual maladies (Hosea 5. 13). The higher design of all our Lord's miracles of healing irresistibly suggests this way of viewing the present case, the propriety of which will still more appear as we proceed. 37. When she had heard of Jesus, came—This was the right experiment at last. What had she "heard of Jesus?" No doubt it was His marvellous cui'es she had heard of; and the hearing of these, in connection with her bitter experience of the vanity of applj'ing to any other, had been blessed to the kindling in her soul of a firm confidence that He who had so willingly wrought such cures on othei's was able and would not refuse to heal her also. In the press behind—shrinking, yet seeking—and touched his garment—According to the ceremonial law, the touch of any one having the disease which this woman had would have defiled the person touched. Some think that the recollection of this may account for her stealthily approaching Him in the crowd behind, and touching but the hem of His garment. But there was an instinct in the faith which brought her to 21-43. The Daughter of Jairus Raised to Life—The Woman with ak Issue of Blood Healed. (=Matthew
9. 18-26 ; Luke 8. il-58.) The occasion of this scene will appear presently.
Jairiui' Daughter {v. 21-21). 31. And when Jesus was passed over again by ship unto the other side—from the Gadarene side of the lake, where He had parted with the healed demoniac, to the west side, at Capernaum much people gathered unto him-who "gladly received Him; for they were all waiting for Him" (Luke 8. 40). The abundant teaching of that day (cli. 4. I, <fec., and Matthew 13.) had only whetted the people's appetite: and disappointed, as would seem, that He had left them in the evening to cross the lake, they remain hanging about the beach, having got a hint, probably through some of His disciples, that He would be back the same evening. Perbap<i they wltqessed at a distance the sudden calming
Je.sus, which taught her, that if that touch could set her free from the defiling disease itself, it was impossible to communicate defilement to Him, and that this wondrous Healer must be above such laws. 38. For she said— "within herself" (Matthew 9. 21)—If I may toiu:h but his clothes, I shall be whole i. e., if I may but come in contact with this glorious Healer at all. Keinarkable faith this ! 39. And straightway the fouittain of her blood was dried up—Not only was her issue of blood stanched (Luke 8. 44), but the cause of It was thoroughly removed, MAEK VI.
Jairm' Daughter Raised to Life.
John the Baptist's Tmprisonmenl and Death. rather, simply, ' laughed at Him'—" knowing that she WM dead" (Luke 8. 53) ; an important testimony this to the reality of her death. But when lie had put them all out— The word is strong—'when he had put,' or' turned them all out;' meaning all those who were making this noise, and any others tliat may have been there from sympathy, tliat only those might be present who were most nearly concerned, and those whom He had Himself brought as wit nesses of the great act about to be done—he taketh the father and the mother of the damsel, and them that were with him—(Peter, and James, and John)—and enteretii In where the damsel was lying. 41. And lie took the damsel by the hand—as He did Peter's inolherin-law (ch. 1. 31)—and said unto her, Talitha cumi—The words are Aramaic, or Syro-Chaldaic, the then langu.age of Palestine. Mark loves to give such wonderful words just as they were spoken. See ch. 7. 34 ; 14. 36. 43. And straightway the damsel—The word here is dit Terent from tlial in iQSomuch that by her bodily sensations she irametliately knew herself perfectly cured. 30. And Jesus Immediately knowing In Iilmgelf tlint virtue—or ' eflicaey' —had gone out of Ulm—He was conscious of t he forthgoing of His healing power, which was not—as in propliets and apostles—sometliing fm-eiyn to Himself and imparted merely, but what He had dwelling within Him a.s "His own fulness"—turned lilm about In tUe press or 'crowd'—and salfl, AVlio touched my clothes I 31. And his disciples said unto him—Luke says (S. 451, " When all (U-nied, Peter and they that were with Him said. Master"—Thou seest the multitude thronging tlkee, and sayest thou, Who touched me J—'Asliest thou. Lord, who touched Thee? Rather asli who touclied Thee not in such a throng.' "And Jesus said. Somebody hath touched me"—'a certain person has touched Me' " for I perceive that virtue is gone out of Me" (Luke 8. 46). Yes, tlie multitude "thronged and pressed Him"—they jostled against Him, but all involuntarily; they were merely carried along ; but one, one only—"a certain person—touched Him," with the conscious, voluntary, dependent touch of faith, reaching forth its hand expressly to have contact with Him. This and this only Jesus acknowledges and seeks out. Even so, as Augustin long ago said, mu Uitudes still come similarly close to Christ in the means of grace, but all to no purpose, being only sucked into the a-otcd. The voluntary, living contact of faitli is that electric conductor which alone draws virtue out of Him. 3^. And he looked I'ound about to see her that had done tills thing—not for the purpose of summoning forth a culprit, but, as we shall presently see, to obtain from the healed one a testimony to what He had done for her. 33. Hut tlie woman, fearing and trembling, knowing wliat was done in her—alarmed, as a humble, slii'inkiug female would naturally be, at the necessity of so public an exposure of herself, yet conscious that she had a tale to tell which would speak for her—came and fell down Iiefore him, and told him all the truth—In Luke (8. 47) it is, " When the woman saw that she was not hid, slie came trembling, and falling down before Him, she declared unto Him before all the people for what CiUise site had touched Him, and how she was healed immediately." This, though it tried the modesty of the believing woman, was just what Christ wanted in dragging her forth, lier public testimony to the facts of her case the disease, with her abortive eflbrts at a cure, and the instantaneous and perfect relief which her touching the Great Healer had brought her. 34. And he said unto her, Daughter-"be of good comfort" (Luke 8. 4S)—tliy
V. 39, 40, 41, and signifies 'young maiden,' or 'little girl'— arose, and walked—a vivid touch evidently from an eyewitness—for she was of the age of twelve years. And they were astonished with a great astonishment—The language here is the strongest. 43. And he charged tliem strnitly—or strictly—that no man should know it—The only reason we can assign for this is His desire not to let the public feeling regarding Him come too precipitately to a crisis—and commanded that something should be given her to eat—in token of perfect restoration.
CHAPTER VI.
Ver. 1-6. Christ Rejected AT Nazareth. (=Matthew
13. 54-58; Luke 4. 16-30.) See on Luke 4. 16-30.
7-13. Mission OF THE Twelve Apo.stles. (=Matthew
10. 1, .5-15; Luke 9. 1-6.) See on Matthew 10. 1, 5-15.
14-29. Herod thinks Jesus a Resurrection of the Murdered Bapti.st—Account of his Death. (=Matthew 14. 1-12; Luke 9.7-9.)
Herod's Vieiv of Christ {v. 14-16). 14. And King Herod— i. e., Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus (Matthew '2. 22), who ruled as Ethnarch over Galilee and Perea—heard of him ; (for his name was spread abroad) ) and he said—" unto his servants" (Matthew 14.2), his councillors or courtministers—That John the Baptist was risen from the dead—Tlie murdered prophet haunted his guilty bre.ast likea spectre, and seemed to him alive again and clotlied with unearthly powers, in theperson of Jesus, l.'j. OUiera said, That It Is Eliag. And others, Tliat it is a prophet, or as one of the prophets—See on Matthew 16.14. 16. But wlien Herod heard thereof, he said. It is John, whom I beheaded; he is risen from tiic dead—'Himfaitti hntli miide tiiee whole; go in peace, and be whole of fliy pliiguc—Though healed as soon as she believed, it seemed to her a stolen cure—she feared to acknowledge it. Jesus therefore sets His royal seal upon self has risen;' as if the innocence and sanctity of his faithful reprover had not suffered that he should lie long dead. it. Hut what a glorious dismissal from the lips of Him who is "our Peace" is that "Go in peace!"
Jairus' Daughter raised to Life {v. 35-43). 35. Thy daughter is dead ; wliy troublegt thou the Master — ' the Teacher"—any furllierl 36. he saitli unto tiie niler of Account of the Baptist's Tmprisonmcnt and Death (v. 17-29). 17. For Herod himself had sent fortli, and laid hold upon John, and bound htm in prison—in the castle of Machasrus, near the southern extremity of Heroil's dominions, and adjoining the Dead Sea. [JosEi'llu.s, Antitlie synagogue. Be not afraid, only believe — .Tesus, knowing how the heart of the agonized father would sink at llie tidings, and the reflections at the delay which wouUl 1)0 apt to rise in his mind, hastens to reassure hlin, and in His accustomed style: "lie not afraid, only believe"—words of unchanging preclousness and power! How vividly do such Incidents bring out Christ's knowledge of the human heart and tender sympathy! (Hebrews 1. 15.) .37. And he suflered no man to follow htm, save Peter, and James, and .Tolin tlie lirotlier of James—See on ch. I. 29. 38. And lie comet li — rather, Mliey coine'—to the house of the rtiler of the synagogue, and seeth the tumult, and tliem tliat wept and wailed greatly—"the minstrels and the people making a noise" (Mattliew 9. 21?)—lamenting for the dead. (See quities IS. ,5, 2.] for Herod las' sake—She was the granddaughter of Herod the Great—his brother Philip's wife —and therefore the niece of both brothers. Tliis I'liilip, however, was not the tetrarch of that name mentioned in Luke 1 (see there), but one whose distinctive name was 'Herod Philip,' another son of Herod the Great—who was disinherited by his father. Herod .\ntipas' own wife was the daughter of Aretas, king of Arabia; but he prevailed on Herodias, his half-brother Philip's wife, to forsake her husband and live with him, on condition, says Josei'HUS {Antiquities 18. 5, 1), that he shoulii put away his own wile. This involved him afterwards in war with .Vn'tas, who totally defeated him and destroyed his army, from the 2 Chronicles 35.2.5; Jeremiah 9.20; Amos 5.1(1.) 3'.). And when he was come in, he saith unto tliem, AVIiy make ye this ado, and weepT the damsel is not dead, but sleepeth—so brief her state of death as to be more like a Bhoit bleep. 40. And they laughed him to scorn 72 efl'ects of whicli he was never able to recover iiimself.
18. For Joliii had said unto Herod, It Is not lawful for thee to have tliy brother's wife. Noble (Idelity!
It was not lawful, because Herod's wife and Herodias' husband were both living; and further, because the par-
Jonii the Baptist Beheaded. MARK VI. Five Thousand People Fed, tist's own disciples—they came and took up his corpse, and laid it in a tomb—"and went and told J(«us " (Matthew 14. 12). If tliese disciples liad, up to tliis time, stood apart from Him, as adherents of John (Maltliew 11. 2), perhaps they now came to Jesus, not witliout some secret reflection on Him for His seeming neglect of their master; but perhaps, too, as orphans, to cast in their lot henceforth with the Loi-d's disciples. How Jesus lelt, or wliat He said, on receiving this intelligence, is not recorded; but He of whom it was said, as He stood by tlie grave of His friend Lazarus, "Jesus wept," was not likely to receive such intelligence without deep emotion. And one reason why He might not be unwilling that a small holy of John's disciples should cling to him 1o the last, might be to provide some attached friends who sliould do for his precious body, on a small scale, what was alterwards to be done for His own.
Mfs were within the forbidden degrees of consanguinity (see Li-yiticiis 2i). 21); Herodias being the (laughter of Arislobulus, tlie brother of botli Herod and Philip [Josephus, IR. 4]. 19. Therefore Herodias liad a «i«nrrel agn Jiist him—nither, as in the margin, 'had a grudge against hini. Probably she was loo proud to speak to him; still less would she quarrel with him. ami would have killtdhlin; but she could not. 30. For Herod feared .loUn—liut, as Bkn'OEI. notes, John feared not Herod knn«vlnK that he was a just man and an holy. Cf. the tase If Kli.iah with Ahab, after the murder of Naboth (1 Kings 21. 20). and observed lilm—rather, as in the ni Mrgin, 'kept' or 'saved him:' i. c, from the wicked designs of Herodias, who had been watching for some pretext to get Herod entangled and committed to despatcU liim. and when he heard him, he did many thlagsmany good things under the influence of the Baptist on his conscience—and heard lilm gladly— a striking statement this, for which we are indebted
30-i36. The Twelve, on their Return, having reported THE Success of their Mlssion, Jesus Crcsses THE Sea of Gai-ilee with them. Teaches the People, and miraculously feeds them to the number of Five Thousand — He sends His Disciples by Ship again to the western side, while himself returns AFTERWARDS WALKING ON THE SEA — INCIDENTS ON Landing. (=Matthew 14. 13-36; Luke M. 10-17; Jolm 6. 1- to our grapliic Evangelist alone, illustrating the working of contrary principles in the slaves of passion. But this only shows how far Herodias must have wrought upon liim, as .lezebel upon Ahab, that he should at length agree to what his awakened conscience kept him long from executing. 'Zl. And when a convenient day—(for tlie purposes of Herodias)—was come, that Herod—rather, 'A convenient day being come, when Herod'—on his birth-day, made a slipper to his lords, high captains, ond chief [estates] of Galilee — This graphic minuteness
24.) Here, for the first time, all the four streams of sacred text run parallel. The occasion and all the circumstances of this grand section are tlius brought before us with a vividness quite remarkable.
Five Thousand 3Iiraeulously Fed (v. 30-44). 30. And the apostles gatliered themselves together— probably at Capernaum, on returning from their mission (ti. 7-13) and told him all things, both what they had done, and what they had tauglit—Observe the various reasons He had for crossing to the other side. First, JIatthew (14. ofdi'tail adds much to the interest of the tragic narrative.
Z'i. And when the daughter of the said Herodias—!:. c, —herdaugliter by her proper husband, Herod Philip: Her name was Salome [Josephus, ib.]—came In and danced, and pleased Herod and thein that sat with him, the king said unto the damsel— ' the girl'—(See oh ch.o. 42^— Ask of me whatsoever thou wilt, and I will give It thee. 33. And he—the king, so called, but only by courtesy (see on t'. U)—sware unto her, Wliatsocver thou Khalt nsk of me, unto the half of my kingdom—Those In whom passion and luxury have destroyed self-command will in a capricious moment say and do what in their cool moments they bitterly regret. 34. And she aid. The head of John the Baptist—Abandoned women are more shameless and heartless than men. The Baptist's fidelity marred the pleasures of Herodias, and this was too good an opportunity of getting rid of him to let slip. 35. I will that thou give me by and by—rather, 'at once'— in a charger— or large flat 'trencher' — the head of John the Baptist. 26. And the king was exceeding sorry—With his feelings regarding John, and the truths which so told upon his conscience from that preacher's lips, and after so often and carefully saving him from his paramour's rage, it must have been very galling to find himself at length entrapped by his own rash lolly, yet for his oath's sake—.See how men of no principle, but troublesome conscience, will stick at breaking a rash oath, while yielding to tlie commission of the worstcrimcs !—and for their sakes witich sat witlk him —under tlx; Influence of that false shame, which could not brook being thought to be troubled with religious or moral scruples. To how many has this proved a fatal snare! — he would not reject her. 37. And immediately tlie king sent an executioner—one of the guards in attendance. The word is Roman, denoting one of the Im-
13) says, that "when Jesus heard" of the murder of His faithful forerunner—from those attached disciples of his who had taken up his body and laid it in a sepulchre (see on V. 29)—" He departed by ship into a desert place apai-t ;" either to avoid some apprehended consequences to Himself, arising from the Baptist's death (Matthew 10. 23), or more probably to be able to indulge in those feelings which that affecting event had doubtless awakened, and to which the bustle of the multitude around Him was very unfavourable. Next, since He must have heard the report of the Twelve with the deepest interest, and probably with something of the emotion wliich He experienced on the return of the Seventy (see on Luke 10. 17-22), He sought privacy for undisturbed reflection on this begun preaching and progress of His kingdom. Once more, He was wearied with the multitude of "comers and goers " — depriving Him even of leisure enough to take His food—and wanted rest: "Come ye yourselves apart into a desert place, and rest a while," &c. Under the ;ombined influence of all these considerations, our Lord sought this ch.mge. 33. And they departed into u
place by ship privately—"over the Sea of Galilee, which is the Sea of Tiberias," says John (0. 1), the only one of the Evangelists who so fully descrilies it; the others having written when their readers were supposed to know something of it, while the last wrote for those at a greater distance of time and place. This "desert place" is more definitely described by Luke (9. 10) as " belonging to the city called Bethsalda." This must not be confounded with the town so called on the western side of the lake (see on Matthew 11. 21). Tliis town lay on its north-eastern side, near where the Jordan empties itself Into it: in Gaulonltis, out of the dominions of Herod Antipas, and within the dominions of Philip the Tetrarcii (Luke 3. 1), who raised it from a village to a city, and called It Julias, \n honour of Julia, thedaugliter of Augustus [Josephus, Antiquities 18. 2, 1]. 33. And the people— 'the multitudes' — saw them departing, and many knew him—The true reading would seem to be: 'And tnany s;iw them departing, and knew or recognized [them]'—and ran afoot—Here, perhaps, it should be rendered ' by land '—running round by the liead of the lake, and taking one of the fords of the river, so as to me«s: ptrial Guard—and commanded his head to be brought: and lie went and beheaded him in tlte prison—after. It would seem, more than twelve months' imprisonment.
Blessed martyr! Dark and cheerless was the end reserved for thee: but now thou hast thy Master's benediction, "Blessed Is he whosoever shall not be offended In Me" ( JIatthew 11. 6), and hast found the life thou gavest away (Matthew 10.39). But where are they In wiiose skirts Is found thy blood? 38. And he brought his head In a charger, and gave It to the tiamsel i and the damsel gave it to her mother—Herodias d id not sited the blood of tile stern reprover ; she only got it done, and then gloated over it, as It streamed from the trunkless head. 39. And when his disciples heard of it— i. <f., the Bap-
Five Thousand People Fed. MARK VI. Jesus Walkelh upon the Sea. to each and all of them was a plentiful one. " When they were filled, He said unto His disciples. Gather up tlia fragments that remain, that nothing be lost" (John 6. 12). This was designed to bring out the whole extent of the miracle. 43. And they took up twelve baskets full of the fragments, and of the tlshes — "Therefore (says John 6. 13), they gathered them together, and fl Ued twelve baskets with the fragments of the tlve barley loaves, which remained over and above unto them that had eaten." The article here rendered "baskets" in all the four narratives was part of the luggage taken by Jews on a journey—to carry, it is said, both their provisions and hay to sleep on, that they might not have to depend on Gentiles, and so run the risk of ceremonial pollution. In this we have a striking corroboration of the truth of the four narratives. Internal evidence renders It clear, we think, that the first three Evangelists wrote independently of each other, though the fourth must have seen all the others. But here, each of the first three Evange. lists uses the same word to express the apparently insignificant circumstance that the baskets employed to gather up the fragments were of the kind which even the Roman satirist, Juvenal, knew by the name of coijhinus, while in both the narratives of the feeding of the I'"our Thousand the baskets used are expressly said to have been of the kind called spuris. (See on ch. 8. 19,20.) 44, And they that did eat of the loaves were [about] tive thousand men—" besides women and children" (Matthew
Jesus, who was crossing with the Twelve by sliip. tliltlier out of all citteg, and outwent tliem—got before tlieiii—mill tame togetlier unto lilin—How exceedingly graphic is tliis! evei-y touch of It betokening the presence 3f an eye-witness. John (6. 3) says, that "Jesus went up into a mountain " — somewhere in that hilly rangt, the green tableland whicli skirts the eastern side of the lake. 34. And Jesus, when lie came out of tlie slilp— ' havi ng gone on shore'—saw mucii people—a great multitude—and was moved wltl» compassion toward tliem, liecause tUey were as sheep not Iiavlng a shepherd—At the sight of the multitudes who had followed Him by land and even got before Him, He was so moved, as was His wont in such cases, with compassion, because they were like shepherdless sheep, as to forego both privacy and rest that He might minister to them. Here we have an important piece of information from the Fourth Evangelist ;Iohn 6. 4), "And the Passover, a feast of the Jews, was nigh"—rather, 'Now the Passover, the feast of the Jews, was nigh.' This accounts for the multitudes that now crowded around Him. They were on their way to keep that festival at Jerusalem. But Jesus did not go up to this festival, as John expressly tells us, (cli. 7. 1)—-.eniaining in Galilee, because the ruling Jews sought to kill Him. 35. And when the day was now far spent;—" began to wear away" or 'decline,' says Luke (9. 12). Matthew (14. 15) says, "when it was evening;" and yet he mentions a later evening of the same day (v. 2'!). Tliis earlier evening began at three o'clock P. M.
14. 21). Of these, however, there would probably not be many; as only the males were obliged to go to the approaching festival. the latter began at sunset. 36. Send them away, that they may go into the country round about, and Into the villagrs, and buy themselves bread : for they have nothing to eat—John tells us (6. 5, 6) that "Jesus said to Philip, Whence shall we buy bread, that these may eat? (And this He said to prove him: for He Himself knew what He would do.)" The subject may have been introduced by some remark of the disciples ; but the precise order and form of what was said by each can hardly be gathered with precision, nor is it of any importance. 37. He answered and said unto them —"They need not depart" (Matthew 14. 10)—Give ye them to eat—doubtless said to prepare them for what was to follow. And they say unto him, Shall vre go and buy two hundred penny%vortU «f Itread, and give them to eat 1—" Philip answered Him, Two hundred pennyworth of bread is not suflicient for them, that every one of them may take a little" (John 6. 7). 38. He salth unto them. How many loaves have ye i go and see. And when they knew, they say. Five, and two flshes—John is more precise and full: "One of his disciples, Andrew, Simon Peter's brotlicr, saitli unto Him, There is a lad here which hath five barley loaves and two small fishes: but what are they among so many?" (John 6. 8, 9.) Probably this was the whole stock of provisions then at the command of the disciples—no more than enough for one meal to them —and entrusted for the time to this lad. " He said. Bring them hitlior to me" (Matthew 14. IS). 39. And he commanded them to make all sit down by companies upon the green grass—or ' green hay ;' the rank grass of those bushy wastes. For, as John (6. 10) notes, " there was much grass in the place." 40. And they sat down In ranks, l>y liniidrcds, and by flftics—Doubtless this was tosliow at a glance the immber fed, and to enable .all to witness in an orderly manner this glorious miracle. 41. And when lie had taken tite <ive loaves and the two tlshes, lie looked up to heaven—Thus would the most distant of tlicin see distinctly what He was doing—and blessed—John says, "And when he had given thanks." The simse Is the same. This thanksgiving fbr the meat, and benediction of it as the food of thousands, was the Jesus Hecrosses to the Western side of the Lake, Walking on the Sea {v. 45-5t>). One very important particular given by Jolin alone (6. 15) introduces this portion: "When Jesus therefore perceived that they would take Him by force, to make Him a king. He departed again into a mountain Himself alone." 45. And straightway he constrained his disciples to get Into the shlji, and to go to the other side before—Him—unto Bethsnlda Bethsaida of Galilee (John 12. 21). John says they " went over the sea towards Capernaum"—the wind, probably, occasioning this slight deviation from the direction of Bethsaida—while he sent away the people—'the multitude.' His object in this was to put an end to the misdirected excitement in His favour (John 6. 15), into whicli tlie disciples themselves may have been somewhat; drawn. The word " constrained" Implies reluctance on their part, perhaps from unwillingness to part with their Master and embark at night, leaving Him alone on the mountain. 4G. And when he had sent them away, he departed Into a mountain to pray—thus at length getting th.at privacy and rest which He had vainly souglit during the earlier part of the day; opportunity also to pour out His soul in connection with the extraordinary excitement in His favour that evening—which appears to have marked the zenith of His reputation, for it began to decline the very next day; and a place whence He might watch the disciples on the lake, pray for tlicm in their extremity, and observe the right time for coming to them, in .a new manifestation of His gloiiy, on the sea. 47. And when even was come—the later evening (see on t>. 35). It had ('onie even when the disciples embarked (Matthew 14. 23; Jolin 6. l(i)—the ship was In tho midst of the sea, and he alone on the land—.lohn says (0. 17), "It was now dark, and Jesus was not come to tbem." Perhaps they made no great effort to push across at first, having a lingering hope that their Master would yet join them, and so allowed the darkness to come on. "And the sea arose (adds the beloved disciple, G. 18), by reason of a great wind that blew." 48. And he saw them toiling In rowing; for the wind was contrary unto them—putting forth all their strength to bullet the waves and bear on against a head wind, but to little crisis of the miracle—ami brake the loaves, and gave them to his disciples to set before them—thus virtually holdin'j; forth these men as His future ministers—and the two tlshes divided he among them all. I'i. And they «lld all eat, and were rtlled—All the four EvangeMsts mention this: and John (G. 10 adds, " and likewise of the fishes, as much ho they would"—to show that vast U8 was the multitude, and scanty the provisions, the meal effect. He "saw" this from His mountain-top, and through the darkness of the night, for His heart was all with tliem: yet would He not go to their relief till His own time came, and about the fourth watch of thn night—The Jews, who used to divide the night Into three
Jesuj! Walketh upon the Sfti.. MARK VII. He Healeth all who Touch Him. watches, latterly adopted the Roman division Into four watches, as here. So that, at the rate of three hours to nim, and said unto him, O thou of little faith, wherefore didst thou douljt?" This rebuke was not aibniniitered while Peter was sinkiny, nor till Christ had fUm by the hand : first reinvigorating his faith, and then with it enabling him again to walk upon tlie crested wave. Bootless else had been this loving reproof, which owns the faith that had ventured on the deep upon the bare word of Clirist, but asks why that distrust whicli so quickly marred it. 32. "And when they were come into the sliip (Jesus a'jd Peter), the wind ceased." 51. And he went up unto them Into the ship. John (6. 21) saj's, " Then tliey willingly received him Into the ship"—or rather, 'Tlien were tliey willing to receive Him' (with reference to their previous terror); but implying also a glad welcome, their first fears now converted into wonder and deliglit. " And immediateij'," adds the beloved disciple, " tliey were at the land whitlier they went," or were bound." This additional miracle, for as such it Is manifestly related, is recorded by the fourth Evangelist alone. As the storm was suddenly calmed, so the little bark—propelled by the secret power of the Lord of nature now sailing in it—glided through the now unruflled waters, and, while they were wrapt in wonder at what had happened, not heeding their rapid motion, was found at port, to their still further surprise. eacn, the fourth watch, reckoning from six p. m., would be three o'clock in the morning. "So when they had rowed ahout five and twenty or thirty furlongs" (John 6.
19)--ratlier more llian half-way across. The lake Is about seven miles broad at its widest part. So tliat in eight or nine hours they had only made some three and a half miles. By this time, therefore, they must have been in a state of exhaustion and despondency bordering on despair; and now at length, having tried them long enough —lie coineth unto them, walking upon the sea—" and draweth nigh unto the ship" (John 6. 19)—and would have passed by them—but only in the sense of Luke 24.
28; Genesis 82. 26; cf. Genesis 18. 3. 5; 42.7. 49. But when they saw him walking upon the sea, they supi>osed It had been a spirit, and cried out—" for fear" (Matthew
14. 26). He would appear to them at first like a dark moving speck upon the waters; then as human figure; but in the dark tempestuous sky, and not dreaming that tt could be their Lord, they take it for a spirit. Cf. Luke ii. 37. 50. For they all saw him, and were troubled. And Immediately he talked with them, and salth unto them. Be of good cheer : It Is I ; be not afraid There is something in these two little words—given by Mattliew, Mark and John — "'Tis I," which from the mouth that spake it and the circumstances in which It was uttered, passes the power of language to express. Here were they in the midst of a raging sea, their little bark the sport of the elements, and witli Just enough of
' Then are tliey glad, because at rest
And quiet now they be
So to the haven He tlieni hrlngn
Which they desired to see.'
Matthew (14. 83) says, "Then they that were In thn snip came (t. e., ere they got to land) and worshipped him, saying. Of a truth Thou art the Son of God." But our Evan gelist is wonderfully striking, and the wind ceased and they were sore ama'zed In themselves beyond measure, and wondered—The Evangelist seems hardly to find language strong enough to express their astonislinient. 53. For they considered not the miracle of the loaves; for their heart was hardened—Wliat a singuiar statement! The meaning seems to be tliat if tliey )iad but "considered (or refieoted upon) the miracle of tlio loaves," wrought but a few hours before, they would have wondered at nothing which He might do within tne wlioie circle of power and grace. light to descry an object on the waters which only aggravated their fears. But Jesus deems It enough to dispel all apprehension to let them know that He was there. From other lips that "I am" would have merely meant that the person speaking was such a one and not another person. That, surely, would have dene little to calm the fears of men expecting every minute, it may be, to go to tlie bottom. But spoken by One who at that moment was " treading upon the waves of the sea," and was about to hush the raging elements with His word, what was it but the Voice which cried of old In the ears of Israel, even from the days of Moses, "I am;" "I, even I, am He!"
Cf. John 18.5,6; 8.58. Now, that Word Is "made flesh, and dwells among us," uttering Itself from beside us in dear familiar tones — "It Is the Voice of my Beloved!" How far was this apprehended by these frightened disciples? There was one, we know. In the boat who outstripped all the rest in susceptlbillt.y to such sublime appeals. It was not the deep-toned writer of the Fourth Gospel, who, though he lived to soar beyond all the apos-
Incidents on Landing[v. 53-56). The details here are given' with a rich vividness quite peculiar to t*.is charming: Gospel. 53. And when they had passed over, they, came Into the land of Gennesaret—from which the laka sometimes takes its name, stretcliing along its western, shore. Capernaum was their landing-place (Jolin 6,.
24, 25)—and drew to the shorea nautical phrase, nowhere else used in tlie New Testament. 54:. And when, they were come out of the ship, straiglitwuy tiiejj. knew him—" immediately they recognized Him;" i.e., the people 'did. 55. and began to carry about in beds those that were sick, where they heard Ite was—At this period of our Lord's ministry the popular eiitluisiasiu in His favour was at its height. 5C. and besought. hliU' that they might touch If it were but tlie border of hisgarment—having heard, no doubt, of wliat the woman, with the Issue of blood experienced on doing so (cJi..5.25.. tles, was as yet too young for prominence, and all unripe.
It was Simon-Barjonas. Here follows a very remarkable and instructive episode, recorded by Matthew alone
Peter Ventures to Walk upon the Sea (Matthew 14. 28-32).
28. " And Peter answered Him, and said, Lord, If it be Thou, bid me come unto thee on the water ;" not ' let me,' but 'give me the word of command'— ' command,' or ' order me to come unto Thee upon the waters.' 29. "And He said. Come." Sublime word. Issuing from One conscious of power over the raging element, to bid It serve both Himself and whomsoever else He pleased! "And when Peter was come down out of the ship, he walked upon the water"— 29), and perhaps of other unrecorded cases of the same nature, and as many as touched [him]—or 'i.fthe border of His garment—were made whole—All this they, continued to do and to experience while our Lord was in, that region. The time corresponds to that meationea. (John 7. 1), when He " walked in Galilee," lnsl<;ad of aprpearing In Jerusalem at the Passover, " because the Jews," ' waters'—to come to Jesus." ' It was a bold spirit,' says Bishop Hall, 'that could wish it; more bold that could act Itnot fearing either the softness or the roughness of that uncouth passage.' 30. " But when he saw the wind boisterous, he was afraid; and beginning to sink, he pried, saying, Lord, save me." The wind was as boisterous before, but Peter "saw" it not; seeing only the power of Christ, In the lively exercise of faith. Now he "sees" the fury of the elements, and Immediately the power of Christ to bear him up fades beft>re his view, and this makes him "afraid"—as how could he be otheri.e., the rulers, "sought to kill Him" \Y.h.i\& thepeoplesought to enthrone Him
CHAPTER VII.
Ver. 1-23. Discourse on Cekemon-iai. PoLLUTioKi ( = Matthew 15. l-'20.) See on Matthew 15. 1-20. wise, without any /eli power to keep him up? He then begins to sink^" and finally, conscious that his experiment had failed, he casts himself, in a sort of desperate eonfldence, upon his "Lord" for deliverance! 31. "And Immediately Jesus stretched forth His hand, and caught
24-37. The Syuo-phcenician Woman and heh Daughter—A Deaf and Dumb Man Hkaled ( — Matthew.li
21-31.) The Syro-phoenician Woman awl. her DauglUer (v. 24-)90).
'Ute iSj/ro-Phoenician Woman. MARK VII. Deaf and Dumb J/a« ITcalcO.
The firt worris of this narrative show that tJie incident follDu ed, in point of time, immediatelj' on wliat precedes break silence—but in what style? Here we return lo onr own Evangelist. 37. But Jesus said unto her, Let the chilrtren Urst be filled-'Is there hope for n-e iicre?'
It. 24, Ami from tlitnce he arose, and ivent Into—or Unlo"—Tlu; lioiders of Tyi-e ami Shloii—the two-great Phoaniciiin sea-poi l-s, luit liere denoliiig the territory genprali>, u t]:(' fronliers of wliieh Jesus now came. But did Jesus iK'tually enter tliis lieatheii territory? The whole ' Filled FIK.ST?' ' Then m.v turn, it seems, coming !—hut then, "The chil,dre?j first?" Ah! when, on that rule, shall my turn ever come !' Bnt ere she has time for these ponderings of His word, another word comes to sn.iplement it— for it is not meet to take the children's bread, and to cast it unto the dogs—Is this the death of her hopes? Nay, l)Ut it is life from the dead. Out ot the eater shall come forth meat (Judges 14. 14). At evening-time it shall be light (Zechariah 14.7). 'Ha! I have r. arr ilivi.-, We lliinl;, proceeds upon the supposition tliat ]Ie dill His iniiiif iliate olijecl seems to liave Ijeeii to m oid ttuwratli of llie Pharisees at llie withering exposnre }le liad just made of tlu-ir traditional religion—and eiiicveil iii(o ail Uoti«e, aii<l would Iiave no man know it—heeause He liaii not come tliere to minister to heathens. lUU thong!) not, "«<•?(< but to the lost sheep of the house of Israel" (.Matthew 15. 2-)), He hindered not the lost sheep ol tlie vast Gentile world from coming to Him, nor put them away when they did come—as this incident was designed to show. Imt he could not he hfd—Christ's fame had e,-\rly spread from Galilee to this very region it now. Had He kept silence, wliat could I have done but go nnblest? but he hath spoken, and the victory is mi:ie.' 28. And she answered and said unto him. Yes, Lord - or, as the same word is rendered in Matthew 15.27, "Truth, Lord"— yet the dogs eat of the children's crumbs—" which fall from their master's table" (Matthew). 'I thank Thee, O blessed One, for that word! That's my whole case. Not of the children? True. A dog? Truealso: yt>« the dogs under the table are allowed to eat of the ch Idren's crumbs-the droppings from their master's full (ch. o. S; I,\ike6. IT). ti5. For a certain woman, whose j omig (laughter had an unclean sp'rtt—or, as in Matthew, ' was badly demonized'—Iiearc' >f him—one wonders how; but distress is quick of 1 aring—and fell at his feet : ^G. The woman was a Greek—i. e., " a Gentile,' Rs in Ihe margin—aSyro-phoeniclan by nation—so called as inlial)iting tlie Phoenician tract of Syria, .Titvenal uses tlie same term, as was remarked by Justin i, iTYi. and Tertcllian. Matthew calls her "a w( lan Canaan "—a more intelligible description to his Jewi.-- readers (cf. Judges 1. 30, 32, 33). and she besought him that he would cast forth the devil outofher
ible: Give me that, and I am content. One crumb o power and grace from Thy table shall cast the devil •-/.it f my daughter.' Oh what lightning-quicknccs, w) - t ach of instinctive ingenuity, do we behold In this ithen woman! 29. And he said unto her—" .v-omar great is thy faith" (Matthew 15. 2S). As Bengei, i ..aut Jfully remarks, Jesus "jtiarvelled" only at two things—/ai(!A and unbelief (see on Luke 7. 9). For thi» saying go thy way 5 tlie devil is gone out of tliy daughter—That moment the deed was done. 30. And when she was come to her house, she found the devil gone out, and her daughter laid upon the l>ed —But Matthew is more specific; "And her daughter was made whole from tliat very hour.'' The woiiderfulness of this cas in all its features lias been fell in every age of the Chuit , and the balm it has administered, and will yet administer, to millions will be known only in that day that shall reveal the secrets of all hearts.
' -"tghter " She cried unto Him, saj ing. Have mercy on me O Lord, Sou of David: my daughter is grievously vexed with a devil" (Matthew lo. 22). Thus, though no Israelite herself, she salutes Him as Israel's promised Messiah. Here we must go to Matthew 15. 2;?-2.5 for some important links in the dialOlKue omitted by our Evangelist. 23. "But he answered her not ii word." The design of this was first, perhaps, t(> show that He was ol font to such as she. He had said expressly to the Tweive, "Go not into the way of the Gentiles" (Matthew 10. 5); and being now amongst then. H.mself, He would, for consistency's sake, let it be seen tliat lie had not gone thither for mmionary purposes. Therefore He not only kept silence, but had actually left the house, and—.as will presently appear—was proceeding on His way back, when this woman accosted Him. But nnotlier I'eason for keeping silence plainly w'as to try and to whet her faith, patience, and perseverance. And it had the desired effect: "She cried after them" which shows that He was already on His way from the place. "And His disciples came and besought Him, saying. Send her away; for she crieth after us." They thought her trout>lesome with her importunate cries, just as they did the people who brought young children to be blessed of Him, and lliey ask their Lord to "send her away," i.e., to grant her request and be rid of her; for we gather from His reply that they meant to solicit favour for her, though not for her sake so much as their own. 24. "But He answered and said, I am not sent hut unto the lost sheep of the house of Israel"—.a .speech evidently intended for the disciples themselves, to satisfy them that, though the grace He was about to show to this Gentile believer was Deaf and Dumb Man Healed (v. 3)-;i7). 31. And again, departing fi om tlie coasts of Tyre and Sidon, he came unto il e Sea of Galilee—or, according to what has very strong claims to be regarded as the true text here, 'And again, departing from the coasts of Tyre, He came through Sidon to the Sea of Galilee.' The MS.S. in favour of this reading, though not the most numerous, are weighty, while the versions agreeing with it are among the most ancient; and all the best critical editors and commentators adopt it. In this case we njust understand that our Lord, having once gone out of the Holy Lan<l the length of Tyre, proceeded as far north as Sidon, though without ministering, so far as appears, in those jiarts, and then bent His steps in a soalh-<>i\sterly direction. There is certainly a difficulty in the supposition of so long a detour without any missionary ol)ject: and some may think this sufficient to cast llie balance in favour of the received reading. Be this as it may, on returning from these coasts of Tyre, Ho passed tlirough the midst of the coasts—or frontiers—of Decapolis—crossing the Jordan, therefore, and approaching t)>e lake on its east side. Here Mattliew, who omits the details of the cure of this deaf and dumb man, introduces some particubeyond His .s-trict commission. He had not ^one spontaneously to dispense it. Yet did even this speech open a gleam of hope, could she have discerned it. For thus might she have spoken: 'I am not'sENT, did He say? Trulh, Iy>rd, Thou comest not hither in quest of w.«, but I come ,in quest of Thee; and must I go empty away? So lars, from which we learn that it was only one of a great number. "And Jesus," says that F.vangelist (15. 2i)-31), "departed from thence, and came nigh unto the Sea of Galilee, and went up into a mountain"—the mountainrange bounding the lake on the north-east, in Decai<olis: "And great multitudes came unto Him, having with them lame, blind, dumb, maimed"—not ' mnt Ualed,' which is but a secondary sense of the word, but 'deformed'—"and many others, and cast them down at Je- (lid not the woman of Samaria, whom when Thou found-,e«t her on Thy way to Galilee, Thou sentest away to make many rich !' But this our poor Syro-phoenlcian could not attain to. What, then, can slu; answer to such a speech? Nothing. .She has reached her lowest deptli, her darkest moment: she will lust utter her last cry: 25. "Then came she ami worshipped Him, !«vylng. Lord, help me !" This appeal, so artless, wrung from the depths of a )>ollevlng heart, and reuilndliiig us of the publican's " God be mersus' feet; and he healed them: Insomuch that the multitude"—'the multitudes'—'.'wondered, when they saw the dumb to speak, tno maimed to be whole, the lame to walk, and the blind to see; and tliey glorified the God of Israel"—who after so long and dreary an abst tice of visiciful to mo a sin:uor,," moved the Redeemer at last to ble manifestation, had returned to bless His people as of DeoJ and Dumb Man Healed: MARK VIII. Feeding of the Four ThovMmd. old (of. Luke 7. 16). Beyond this It is not clear from tlie
Feeding of the Four Tliousand {v. 1-9). 1. In those days the multitude being very great ... 3. I have compassion on the multitude—an expression of that deep emotion in the Redeemer's heart which always preceded some remarkable interposition for relief. (See Mjiltliew
Evaiifielisl's language that the people saw into the claims or Jesus. Well, of these cases Mark here singles out one, whose cure hid something peculiar in it. 38. And they bring unto litm one tlint was deaf. , . And they beseech him lo put his Iiand upoik him—In their eagerness they appear to have been somewhat too of Hcious. Thoagli usually doing as here suggested. He will deal with this case in His own way. 33. And he took him aside from the multitude—as in another case He "took the blind man by the hand and led him out of the town"
If. U; 20. 3-1; Mark 1. 41 ; Luke 7. 13; also Matthew 9. 36, before the mission of the Twelve; cf. Judges 2. IS; 10. 10.) because they have now been with me—in constant attendance— three dsiys, and liave nothing to eat: 3. And if I send them away fasting to their own houses, they win faint by the way—In their eagerness tliey seem not to have thought of the need of provisions for such a length of time; but the Lord thought of it. In Matthew (15.32) it is, "I will not send them away fasting"—or rather, 'To send them away lasting I am unwilling.' 4r. From whence can a man satisfy these men with bread here in the wilderness I—Thougli the question here is the same as when He fed the five thousand, they evidently now meant no more by it than that thcytind not the means of feeding llie multitude; modestly leaving the Lord to decide what was to be done. And this will the more appe&r from liis not now trying them, as before, by saying, "They need not depart, give j'e them to eat;" but simply asking what they had, and then giving His directions. 5. And he asked them. How many loaves have ye J And they said. Seven—It was important in this case, as in the former, that tlic precise number of the loaves should be brought out. Thus also does the distinctness of the two miracles ap (ch. 8. 25), probably to fix his undistracted attention on Himself, an<l, by means of certain actions he was about lo do, to awaken and diiect his attention to the proper source of relief, and put his lli»gers Into his ears—As his indistinct articulation arose from his deafness, our Lord addresses Hitnself to this first. To the impotent man He said, "Wilt thou be made whole?" to the blind men, "Wliat will ye that I shall do unto you?" and " Delieve ye that I am able to do this?" (John 5. 6; Matthew a). 32; 0. 28.) But as this patient could 7t#ar nothing, our Lord sul)stitutes symbolical actions upon each of the organs affected, and he spit and touched his tongue moistening the man's parched tongue with saliva from His own mouth, as if to lubricate the organ or facilitate its free motion ; thus indicating the source of the healing virtue to be His own person. (For similar actions, see eh. 8. 2?t; John S). 6.) 34. And looking up to heaven— ever a<-kno\Yledging His Father, even while the healing peai'. 9. And they that had eaten were about four thovisand : and he sent them away—Had not our Lord distinctly referred, in this very chapter and in twc successive sentences, to the feeding of tlie Five and of tlie Four Thousand as two distinct miracles, many critics would have insisted that they were but two different representations of one and the same miriicle, as they do of the two expulsions of the buyers and sellers from the tem-
W!is seen to flow from Himself (see on Jolm 5. 19)—he sighed—'over the wreck,' says Trench, ' which sin had biought about, and the malice of the devil in deforming the fair features of God's original creation.' But, we take it, there was a yet more painful impression of that "evil thing and bitter" whence all our ills have sprung, and which, when "Himself took our infirmities and bare our sicknesses" (Matthew 8. 17), became mysteriously His own. ple, at the beginning and end oT our li Ord's ministry. But even in spite of what our Lord s.a.vs, it is painful to find such men as Neaxder endeavouring to identify the two miracles. The localities, though both on the eastern side of the lake, were different: the time was dil Terent: the precedingand following circumstances weredifterent: the period during which the people continued fasting was difterent—in the one case not one entire day, in the other three days: the number fed was diflferent—five thousand in the one case, in the other four thousand: the number of the loaves was difterent—five in tlie one case, in the other seven: the numlier of the fishes in tlie one case is definitely stated by all the four Evangelists—two; in the other case both give them indefinitely—" a few small ' In tliouglit of thfise his brows benign.
Not even in healing, clouiiless sliine.' Keble. and «aith unto him, Kphpltatha, that is, Be opened Our Evangelist, as remarked on ch. 5. 41, loves to give such won<U rful words just as they were spoken. 35. And straightway his cars were opened—This is mentioned first as the source of the other derangement—and the string of his tongue was loosed, and he spake plain Tiiecure was thus alike instantaneous and perfect. 36. And lie charged them tikat they should tell no man Into this very region He had sent the man out of whom had l>een Ciist the legion of devils, to proclaim "what the Lord had done for him" (ch. 5. 19). Now He will have fishes:" in the one case the multitude were commanded to sit down "upon the green grass;" in the other "on the ground;" in the one case the number of the baskets taken up filled with the fragments was twelve; in the other seven : but more than all, perhaps, because apparently quite incidental, in the one case tlie name given to the kind of baskets used is the same in all the four narratives—the copliintm fsee on ch. 6. 43); in the other case the name given to the kin<l of baskets used, while it is the same in both the narratives, is quite difterent—the sjm-in, a basket large enough to hold a man's body, for Paul was let down in one of these from the wall of Damascus (Acts 9. 25)". tliem "tell no man." But in the former ca.se there was no danger of obstructing His ministry by "blazing the matter" (ch. 1. 15), a.s He Himself. had left the region; whereas now He was sojourning in it. but the more he ehnrged them, so much the more a great deal they published it—They could not be restrained; nay, the prohibition seemed only to whet their determination to publish His fame. 37. And were beyond measure astonished, saying. He hath done all things well—reminding us, says Tkknch, of the words of the first creation iGenesis 1. HI, LXX.), upon which we are thus not It might be added, that in the one case the people, in a frenzy of enthusiasm, would havi taken Him by force to make Him a king; in the other case no such excitement unsuital)ly thrown back, for Christ's work is in the truest sense "a new creation." he maketh both the deaf lo hear and the dumb to speak—" and they glorified is recorded. In view of these things, who could have bethe G'nl of I.srael" (Matthew 15. 31). See on v. 31 of this chapter. lieved that these were one and the same mira<'Ie, even
If the Lord Himself had not expressly distinguished them?
CHAPTER VIII.
V'er. 1-20. FouH Thousand Miuaculousi.y Fi!d—A HiGN FKOM HKAVKN SoUOHT AND KeFUSKD—THK LEAVKN OFTIIK P1IAK1SEE.S AND .SADDUCEES—A BLIND
SU/n from Heaven Soiir/fit (v. 10-13). 10. And straiglitway he entered Into a ship—'into the ship,' or 'embarked'—with his disclpl< s, and came into the parts of Dalmanutha—In Matthew (15. 39) it is "the coasts of Magdala." Magdala and Ualnianutha were both on the western shore of the lake, »nd probably 'not far apnrt. From the former t he suniiune " Magdalene" was probabh-.Ma.v at Bethsaida Hestoked to Sight. (=-=Mattliew l.i. 32 to lU. 12.) This section of miscellaneous matter evidently follows the preceding one In point of time, a.s will be Keen by observing how it Is Introduced by Multliew. taken, to denote the resilience of one of the .Maries. Uul77
The Leaven of the Pharisees and Sadducees. MARK IX. Blind Man at Bethsaida Restored to Sight. manufha may have been a village, but it cannot now be identified with certainty. 11. seeking of him a sign from licaven, tempting him—not in the least desiring evidence for their conviction, but hoping to entrap Him. l*he first part of the answer is given in Mattliew alone look into these things" will not prize such glimpses above gold? 17. have ye your heart yet hardened 1—How strong an expression to use of true-hearted disciples ! .See on ch. 6. 52. 18. Having eyes, see ye not? and having ears, hear j-e not?—See on Matthew 13. 13—and do ye not remember? 19. Wlicn I brake the Ave loaves among— !16. 2, 3): "He answered and said unto them. When it is evening, ve say. It will be fair weather; for the sky is red. And in the morning, It will be foul weather to-day: for thesky is red and lowering"—'sullen' or 'gloomy.' "Hypocrites! ye can discern the face of the sky; but can ye not discern tlie signs of the times?" The same simplicity of purpose and careful observation of the symptoms of approaching events which they showed in common things would enable them to "discern the signs of the times" or ratlier "seasons," to which the prophets pointed for ' the'—tlve thousand, how many baskets full of fragments took ye up; . . . How is it that ye do not understand I—'do not understand that tlie warning I gave you could not have been prompted by any such petty consideration as the want of loaves in your scrip.' Profuse as were our Lord's miracles, we see from this that they were not wrought at random, but that He carefully noted their minutest details, and desired that this should be done by those who witnessed, as doubtless by all who read the record of them. Even the different kind of baskets used at the two miraculous feedings, so carefully noted in the two narratives, are here also referred to; the one smaller, of which there were twelve, the other mucii larger, of which there were seven. tli« manifestation of the Messiah. The sceptre had departed from Judah ; Daniel's seventy weeks were expiring, &c. ; and many other significant Indications of the close of the old economy, and preparations for a freer and more comprehensive one, might have been discerned. But all was lost upon them. 13. And he sighed deeply In his spirit—Tlie language i very strong. Tliese glimpses into the interior of the Redeemer's heart, In which our Evangelist abounds, are more precious than rubies. The state of the Pliarisaic heart, which prompted this desire for a fresli sign, went to His very soul—and salth, Why doth this generation—"this wicked and adulterous generation" (Matthew 16. 4)—seek after a sign \—when fliey have had such abundant evidence already. There shall no sign he given nnto this generation lit., ' If tliere shall be given to this generation a sign ;' a Jewish way of expressing a solemn and pereniptorj' determination to tho contrary (cf. Hebrews 4. 5; Psalm 95. 11, Mar-
Blind Man at Bethsaida Restored to Sight (v. 22-26). 32. And he Cometh to Bethsaida—Bethsalda-Julias, on the north-east side of the lake, whence after this He proceeded to Csesarea Philippi {v. 27)—and they bring a blind man unto him, and besought him to touch him—.See on ch. 7. 32. 33. And he took the blind man by the hand, and led him out of the towi—Of the deaf and dumb man it is merely said that "He took him aside'' (ch. 7. 33) ; but this blind man He led by the hand out of the town, doing it Himself rather than employing another great humility, exclaims Bengel— that He might gain his confidence and raise his expectation, and when he liad spit on his eyes—the organ affected—see on ch. 7.33—and put his hands upon liim, lie asked lilm if he saw aught. 34. And he looked up, and said, I see men as trees, walking — This is one of the cases In which one edition of what is called the received text differs fi-om another. That which Is decidedly the best supported, and has also internal evidence on its side gin). 'A generation incapable of appreciating such demonstrations shall not be gratified with them.' In Mattliew 16. 4 He added, " but toe sign of the prophet Jonas." See on Matt hew 12. 39, 40. 13. And he left them—no doubt with tolens of displeasure—and entering into the ship again, departed to the other side. is this: 'I see men; fori see [them] as trees walking'— TTie Leoven of the Pharisees and Sadducees (v. 14-21). 14. Now tile disciples had forgotten to take hread, neither had they in tlie slilp with them more than one loaf— This is another example of that graphic circumstantiality which gives such a cliarm to this briefest of the four Gospels. The circumstance of the " one loaf" only remaining, as Webster and Wilkinson remark, was more suggestive of their Master's recent miracles than the entire absence of provision.s. 15. And he charged them, saylug, Take heed, beware of the leaven of the Pharisees —"and of tlie Sadducees" (Matthew 16. 6>—and of tlie li-aven of Herod—The teaching or "doctrine" (Matthew i. e., he could distinguish them from trees only by their motion; a minute mark of truth in the narrative, as AlFORD observes, describing how human objects had appeared to him during that gradual failing of sight which had ended in blindness. 35. After that he put his hands again upon Ills eyes, and made hini look up ; and he was restored, and saw every man clearly—Perhaps the one operation perfectly restored the eyes, while the other Imparted immediately the faculty of using them. It is the only recorded example of a progressive cure, and It certainly illustrates similar methods In the spiritual kingdom. Of the four recorded cases of sight restored, all the patients save one either came or were brought to the Physician. In the case of the man born blind, the Physician came to the patient. So some seek and find Christ ; of others He is found who seek Him not. 36. Neither go into the town, nor tell It to any In the town—Besides the usual reasons against going about "blazing the matter," retirement in this case would be salutary to him-
It) 12) of the Pharisees and of the Sadducees was quite dlt Terent, tint both were equally pernicious; and the Herodians, tliough ratlier a political party, were equally envencmed against our Lord's spiritual teaching. See on Matthew 12. 14. The penetrating and diffusive quality of leaven, lor good or bad, is the ground of the comparison. 16. And they reasoned among themselves, saying, It
Is becansc we have no bread—But a little ago He was tried with the obduracy of the Pharisees; now He is tried with the olituseness of His own disciples. The nine questions following each other in rapid succession (v. 17-21) show liow deeply He was hurt at this want of spiritual apprehension, and worse still, tlieir low thoughts of Him, as If He would utter so solemn a warning on so petty a suhject. It will be seen, however, from the very form of their conjecture, "It is because we have no bread," and our Lord's astonishment tliat they should not by that self.
27-38. Peter's Noble Confession of Christ — OtrR Lord's First explicit Announcement of His Approaching Sufferings, Death, and Rssurrection —His Rebuke of Peter, and Warning to all the Twelve. (—Matthew 16. 13-27; Luke 9. 18-26.) For the exposition, see on Matthew 16. 13-28.
CHAPTER IX. tl me have known better what He took up His attention with—that He ever left the whole care for His own temjmral tvants to the Twelve: that He did this so entirely, that finding they were reduced to their last loaf they felt as If unworthy of such a trust, and could not think but that the same thought was in their Lord's mind which was pressing upon their own; but that In this they were so far wrong that it hurt His feelings—sharp Just in proportion to His love—that such a thought of Him should liave entered their minds I Who that, like angels, "desire to Ver. 1-13. Jesus is Transfigured — ConversatioIt about Elias. (=Matthew 16. 28-17. 13 ; Luke 9. 27-36.) See Luke 9. 27-36.
14-32. Healing of a Demoniac Boy—Second Explicit Announcement of His Approaching Death and Resurrection. (=Matthew 17. 14-23; Luke 9. 37-45.) Healing of the Demoniac Boy (t\ 14-29). 14. And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them— 7Jj
The Disciples Dispute wilh the Serines. MARK IX. A Dumb and Deaf Spirit Cast Forth.
This was "on the next day, when they were come down from the hill" (Luke 9. 37). The Transfiguration appears ability, it would be to change the whole nature of the rebuke to suppose it addressed to those who had no faith at all, and were ivholly perverted. It was because faith sufficient for curing this youth was to be expected of tlie disciples, and because they should by that time have got rid of the perversity in which they had been reared, that Jesus exposes them thus before the rest. And who does not see that this was fitted, more than anytliing else, to have taken place at night. In the morning, as He came down from the hill on which it took place—with
Peter, and James, and John—on approaching the other nine. He found them sun-ounded by a great multitude, and the scribes disputing or discussing with them. No doubt these cavillers -vvere twitting the apostles of Jesus with their inability to cure the demoniac boy of whom we are presently to hear, and insinuating doubts even of to impress upon the bystanders, the severe loftiness of the training He was giving to the Twelve, and tlie unsophisticated footing He was on with them? Bring hisu unto me—The order to bring the patient to Him was instantly obeyed; when, lo! as if conscious of the presenc! of his Divine Tormentor, and expecting to be made to tlieir Master's ability to do it; while they, zealous for their Master's honour, would no doubt refer to His past miracles in proof of the contrary. 15. And straightway oU tlie people—' the multitude'—wlien tUey belield liliii, were gi eatly amazed—or ' were astounded'—and nmnliag to Utm saluted Ulm—The singularly strong expresquit, the foul spirit rages and is furious, determined to die hard, doing all the mischief he can to this poor child while yet within his grasp. 20. And they brouglit him unto him : and when he saw liim, straiglitway the spirit tare him—Just as the man with the legion of demons, "when he saw Jesus, ran and worshipped Him" sion of surprise, the sudden arrest of the discussion, and the rush of the multitude towards Him, can be accounted for by nothing less than something amazing in His appcarance. There can hardly be any doubt that His coun- (ch. 5. 6), so this demon, when he saw Him, immediately " tare him." The feeling of terror and rage was the same in both cases—and he fell on the ground, and wallowed foaming—Still Jesus does nothing, but keeps conversing with the father about the case—partly to have its desperate features told out by him who knew them best. tenance still retained traces of His transfiguration-glory. (See Exodus Si. 29, 30.) So Bengel, De Wette, Meyeb, Tkexch, Alford. No wonder, if this was the case, that they not only ran to Him, but saluted Him. Our Lord, however, takes no notice of what had attracted them, and probably it gradually faded away as He drew near; but addressing Himself to the scribes. He demands the subject of their discussion, ready to meet them where they had pressed hard upon His half-instructed and as yet timid apostles. 16. And he asked the scribes, Wliat question ye with themT Ere they had time to reply, the father of the boy, whose case had occasioned the dis-
In the hearing of the spectators; partly to let its virulence have time to show itself; and partly to deepen the exercise of the father's soul, to draw out his faith, and thus to prepare both him and the bystanders for what He was to do. 31. And he asked his father. How long is it ago since this came unto !iim T And lie said, Of a child, &c.—Having told briefly the af Tecting features of the case, the poor father, half dispirited by the failure of the disciples and the aggravated virulence of the malady itself in presence of their Master, yet encouraged too by what he had heard of Christ, by the severe rebuke He had given to His disciples for not having faith enough to cure tjie boy, and by the dignity with which He had ordered him to be brought to Him—in this mixed state of mind, he closes his description of the case with these touching, words : but if thou canst do anything, have compassion on us, and help us—"us," says the father; for it was a sore family affliction. Cf. th« language of tlie Syro-phoenician woman regarding her daughter, " Lord, help me." Still nothing is done: the man is but slrvggling into faith: it must come a step farther. But he had to do with Him who breaks not the bruised reed, and who knew how to inspire what He demanded. The niiin had said to Him, "If Thou canst do." 23. Jesus—retorting upon him—said unto him, If thou canst believe pute, himself steps forward and answers the question; telling a piteous tale of deafness, and dumbness, and tits of epilepsy—ending with this, that the disciples, though entreated, could not perform the cure. 17. And one of the multitude answered, and said. Master, I have brought auto thee my son—" mine only child" (Luke 9.
hath a dumb spirit—a spirit whose operation had the effect of rendering his victim speechless, and deaf also (v. 25). In Matthew's report of the speech (17. 15), the father says "he is lunatic;" this being another and most distressing eflfect of the possession. 18. And wheresoever he talceth him, he teareth him; and he foauieth, aud gnashetli with his teeth, and pineth away ' becomes withered,' 'dried up,' or 'paralyzed;' as the same word Is everywhere else rendered in the New Testjvment. Some additional particulars are given by Luke, and by our Evangelist below. "Lo," says he in Luke 9. 39, "a spirit taketh him, and he suddenly crieth out ; and it teareth him that he foameth again, and bruising him hardly (or with difficulty) departeth from him." aud I spake to thy disciples tliatthey should cast him out ; and they could not—Our Lord replies to the father by a severe rebuke to the disciples. As if wounded at the exposure before such a multitude, of the weakness of His rather, Tlie man had said, "If Thou canst do anything." Jesns replies—all things are possible to l»lm that believetli 'My doing all depends on thy believing.' To impress this still more. He redoubles upon the believing: "If thou canst believe, all tilings are possible to him that believeth." Thus the Lord helps the birth of faith in that struggling soul; and now, though with pain and sore disciples' faith, which doubtless He felt as a reflection on Himself, He puts them to the blush before all, but in language fitted only to raise expectation of what Himself would do. 19. He answereth him, and saltli, O faithtravail, it comes to the birth, as Trench, borrowing from Olshausen, expresses it. Seeing the case stood still, waiting not upon the Lord's power but his own faiyi, tlie man becomes immediately conscious of conflicting prin- ' perverted' (Matthew less generation-" and perverse," or
17. 17 ; Luke 9. 41)—how long shall I be with you J how loug shall Isnffer youl—language implying that it was a shame to them to want the faith necessary to perform' this cure, and that it needed some patience to put up witli them. It is to us surprising that some interpreters, as Chryhostom and Calvin, should represent this rebuke as addressed, not to the disciples at all, but to the scribes who disputed with them. Nor does it much, if at ciples, and rises into one of the noblest utterances on record. SJ4. And straightway tliie father of the child cried out, and said with tears, Liord, I believe: help thou mine unbelief—g'. d., ' 'Tis useless concealing from Thee, O Thou mysterious, mighty Healer, the unbelief that still struggles in this heart of mine; but tliat heart bears me witness that I do believe in Thee; and if distrust still remains, I disown it, I wrestle with it, I seek help from Thee against it.' Two things are very remarkable here: First, 7^he felt and owned presence of unbelief, which only the strength of the man's faith could' have so all, mend the matter to view it as addressed to both, as most expositors seem to do. With Bkngel, De Wette, and Meyer, we regard it as addressed directly to the nine apostles who were unable to expel this evil spirit. And though, in ascribing this Inability to their 'want of faitir and the 'perverted turn of mind' which they had drunk in with their early training, the rebuke would undouljtedly apply, with vastly greater force, to those who twitted the poor disciples with their Inreve.aled to his own consciousness. Second, His appeal to Christ for help against his felt unbelief—a. feature in the ease quite unparalleled, and showing, more than all protestations could h,ave done, tlie insight he had uttained into the existence of a power in Clirist more glorious than any h«
Secniiii Announcemenl of ChrisCn Death. MARK IX. The Twelve Strive as to Who should bt Greatest. had bfsnnxihl for his poor chUd. The work was done; and completely dashed by such announcements, that they were afraid of laying themselves open to rebuke by asking Him any questions. But "they were excee<ling sorry" (Matthew 17. 23). While the other Evange'isls, as Websteu and Wilkinson remark, notice their ignorance and their fear, St. Matthew, who was one ol them, retains a vivid recollection of their sorrow.
!is llie commotion and confusion in the crowd was now iiicrrasing, Jesus at once, as Lord of spirits, gives the word of command to tiie dumb and deaf spirit to be jii'iie, never a;^ain to" return to liis victim. 30. And tlie
tried, and rtiit iilui sore, and cnme ont of Ulm ; nitil itc Avas ns one (Scad; in»oinucli that many said, Fie
33-.50. Strife among the Twelve who SHOtTLD bb Greatest in the Kingdom of Heaven, with Relative TeachingIncidental Rebuke of John fob ExcLUSiVENESS. (= Matthew 18. 1-9; Luke 9. 40-50.)
Is dead—Tlie malit;nant, cruel spirit, now conscious tliat liis lime was come, gatliers up liis wliole strengtli, witli intent l).v a last strolve to Itill liis victim, and had nearly succeeded. But the Lord of life was there; the Healer of Strife among t/ie Tivelve, with Relative Teacliiitg (v. 33-37). 33. What was it that ye disputed among yourselves by the way !—From this we gather that after the painful communication He had made to them, the Redeemer had allowed them to travel so much of the way by themselves; partly, no doubt, that He might have privacy for Himself to dwell on what lay before Him, and partly that they might be induced to weigh together and prepare themselves for the terrible events which He had announced to them. But if so, how different was their occupation ! 34. But they held their peace: for by the way they had disputed among themselves, who should be the greatest—From Mattliew 18. I we should infer that the subject was introduced, not by our Lord, but by the disciples themselves, who came and asked Jesus who should be greatest. Perhaps one or two of them first referred the matter to Jesus, who put them off till they should all be assembled together at Capernaum, He had all the while "perceived the thought of their heart" (Luke 9. 47) ; but now that they were all together " in the house," He questions them about it, and they are put to the blush, conscious of the temper towards each other which it had kindled. This raised the whole question afresh, and at this point our Evangelist takes it up. The subject was suggested bj' the recent announcement of the Kingdom (Matthew 16. 19-28), the transfiguration of their Master, and especially tile preference given to three of them at that scene. 35. If any man desire to be first, the same shall be last of all, and ser-vant of all —i. e., all maladies, tlio Friend of sinners, the Seed of the woniun, "tlie Stronger tlian the strong man armed," was thcie. The very faith wliich Christ declared to be enoujili for everytliing being now found, it was not possible that the serpent sliould prevail. Fearfully is he perniitled to bruise the heel, as in this case; but his own
shall go for it—his works shall be destroyed (1 John a. 8' a7. Bta* .Testis took U8m by the Uand, and lifted
Iiliii «p; and lie arose. iiS. Wiiy could not we cast hiiu out 5 ao. And lie snid unto tUein, This Ictnd can tuine fortSi by notlttng but by prayer and fasting— i. e., as nearly all good interpreters are agreed, ' this kind of evil spirits cannot be expelled,' or 'so desperate a case of demoni.ical possession cannit be cured, liut by prayer and lasting.' But since the Lord Himself says that His disciples conld not fast wlijle He was with them, perhaps this was designed, as Alford hints, for their after guidance— unless we take it iis but a definite way of expressing the gen-ral truth, that great and difficult duties require special preparation and self-denial. But the answer to their question, as given by Matthew (17.) is more full "An;l Jesus said unto them. Because of your unbelief. For verily I say unto you. If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and itshall remove; and nothing shall be impossible unto you" (v. 20). See on ch.ll. 23. " Howlieit this kind goeth not out but by prayer and fasting" (v. 21): i.e., though nothing is impossible to faith, yet such a height of faith as is requisite for such triumphs is not to be reached either in a moment or without eflort ' let him be' such : he must be prepared to take the last and lowest place. See on ch. 10. 42-)5. 3G. And he took a child— ' a little child' (Matthew IS. 2); but the word is the same in both places, as also in Luke 9. 47—and set him In the midst of tliem : and when he Iiad taken him In Iiig arms—This beautiful trait is mentioned by our Evangel-
—eilherwith God in prayer or with ourselves in self-denying exercises. Luke (9. 43) adds, "And they were all Mnia/.ed at the mighty power of God"—'at the majesty' or ' mightiness of God,' in this last miracle, in the Transflgunuion, Ac; or, at the Divine grandeur of Christ rising upon tliem daily. ist alone—he said unto them—Here we must go to Matthew (18. 3, 4) for the first part of this answer: " Verilj' I say unto j'ou, except ye be converted, and become as litiSV'L'Oiid Explicit Announcemenl of His Approaching Death and liemrreclion (v. 30-32). 30. And tliey departed tlieiice, and passed—'were passing along' — tlirougW Galilee; and be would not tliat any man sliould know it—By comparing Matthew 17. 22, 23 and Luke 9. 43, -11 with this, we gather, that as our Lord's reason for going through Galilee more privately than usual on tlii occasion was tle children, ye shall not enter into the kingdom of Heaven:" 7. d., 'Conversion must be thorough; not only must the heart be turned to God in general, aiui from earthly to heavenly things, but in particular, except ye be converted from that carnal ambition which still rankles within you, into that freedom from all such feelings which ye see in this child, ye have neither part nor to reiterate to them tlie announcement which had so sliocked them at the first mention of it, and thus familiarlot in the kingdom at all ; and he who in this feature has most of the child, is highest tliere.' Whosoever, thereii-.e them with it liy little and little, so this was His reason liir eiijoiningsilence upon tlieni as to their present movements. 31. For lie tauglit Uis disciples, and said unto (liem—"Let these sayings sink down into your ears" fore, shall " humble himself as this little child, the .sanle is greatest in tlie kingdom of heaven:" "for he that is (willing to be) least among you all, the same shall be great" (Luke 9. 48). And Whosoever shall receive one of suchchlhlren-so m.anifesting the spirit unconsciously displayed by this child—in my name—from love lo Me— recelveth me ) and wliosoever shall receive mo, reeelveth not me, but Him that sent me—See on Matthew
I Luke 9. -14) ; not what had been passing between thent as lo His grandeur, but what He was now to utter, "for"— Tin: Son of man Is delivered-The use of the present tense e.xpresses how near at hand He would have them to consider it. As BknokIj says, steps were ali'eady in course of 'being taken to liring it about—Into the Iiands of men—Tills remarkable antithesis, "tlie .Son of man
10. 40. Incidental Rebuke of John for Exclusiveness (v. 38-41). 38. And Jolin answered him, saying, Master, we saw one casting out devils lu thy name, and he followeth not slijill be (ielivered into the hands of men," it is worthy of notice, Is in all tlie three Evangelists-and tlicy shall kill bim—7. (/., ']!e not carried oil' your feet by all that mandeur of Mine which ye have lately witnessed, but bear in mind wliat I have already told you aiui now distinctly repeat, that that Sun in whose beams ye now relis t and we forbade him, iM'cause he followeth not us —The link of connection here with the foregoing context lies, we apprehend, in the emphatic wonls whicli our Lord had just uttered, " in My na Tne." 'Oh,' interi>oses JoVm—young, wjirm, but not su Hlclently apprehending Christ's teaching in these matters— ' that reminds me of something that we have just done, and we should like to know If we did right. Wc saw oue casting out devils "in ioice is soon to set in midnight gloom.' and after lie Is Rilled, lie sliall rise tbe third day. 3'i. Itut tbey understood not that saylug—"and it was hid from them, lso| lliat tliey perceived it not" (Luke H. 4.'))—and were afraid to ask him—Their most cherished Ideas were so Co-V'tions againul Offcudinxj ihe FaUliJul. M'AKK X. Ch'-is Cis Third Annonnceinent of Idis Deacn. to season him. (Cf. Malachi 3. 2, <tc,) The reference to salting the sacrilice is of course to that maxim of live Levitical law, that every acceptable sacrilice must l.e sprinkled with .salt, to express symbolically its .soundness, sweetness, vvholesonieness, acceptability. But as it had to be roanled flrst, we have here the further idea of a salting with tire. In this case, " every sacrifice," in the next clause, will mean, ' Every one who would be Jound an acceptable oll'eriiig to God ;' and thus the whole verse may perhaps be paraphrased as follows: 'Every disciple of Mine shall have a fiery trial to undergo, and everyone who would be found an odour of a sweet smell, a sacrifice acceptable and well-pleasing to God, must have such a s<dting, like the Levitical saci'ifiees.' Another, but, as it seems to us, far-fetched as well as harsh, interpretation suggested tirst, we believe, by Michaells, and adopted by Ai.EXANDKit—takes the "every sacrifice which must be salted with fire" to mean those who are "cast into hell," and the preservative effect of this salting to refer to the preservation of tlie lost not only in but by means of the lire of h*ll. Their reason for this is that the other interpretation changes the nicaningof the "fire," and the characters too, from the lost to the saved, in the.se verses. But as our Lord conlesscdly ends His discourse with the ease of His own true disciples, the transition to them in the preceding verse is perfectly natural; whereas to apply the preservative salt of tlie sacrilice to the preserving quality of liell-fire, is equally contrary to the symbolical sense of salt and the Scripture representations of future torment. Our Lord has still in His eye the un.seenily jarrings which had arisen among the Twelve, the peril to themselves of allowing any indulgence to such passions, and the severe self-sacrifice which salvation would cost them. 50. Salt is good ; but If the salt liave lost hi4 saltness—its power to season what it is brought into contact with—wherewith will ye season it!—How is this property to be restored ? .See on Matthew 5. 13. Have salt in yourselves—'See to'it that ye retain in yourselves those iirecious qualities that will make you a blessing to one another, and to all around you;' and—with respect to the miserable strife out of which all this discourse has sprung, in one concluding word—have peace one with another—This is repeated in 1 Thessalonians 5. 13.
Thy name," and wcforbade him, because he fo Uoweth not us. Were we right, or were we wrong?' Answer—'Ye were wrong.' 'Uut we did it because lie followeth not Uii.' 'XoniattPr." 39. But Jesiis wild, PorbUI lilm mot for tlirrc U leo man wtiicJt shnll do » mii-ncle in my uamtr, tliat can lig Utly—or, 'soon,' i. c, ' readily'—speak evil of me. MO, For lie titat Is not against us Is on our port—Two principles of iiunrense importance are here laid do'A'ii; ' First, No one will readily speak evil of Me
ho has the faith to do a miracle in My name; and second. If such a person cannot be supposed to be against us, ye are (o held him /o)- us.' Let it be carefully observed that our Lord tloes not say this man should not have "followed Ihem, " nor yet that it was indifferent whether lie (lid or not ; but simply teaches how such a person was to be regarded, although he did not—viz., as a reverer of His name and a promoter of His cause. 4:1. For wUosoevcr slioll yive you a cup of water to drink in my luuie, because ) e belong to Christ, verily 1 say unto yon, Ue sikall not lose lils reward. See oa Matthew
10. i-z. Continuation of Teaching suggested by tlte Disciples' Strife (v. -12-50). What follows appears to have no connection with the incidental reproof of John immediately preceding. As that had interrupted some important teach-
111(1, our Lord hastens back from It, as if no such interru|ilioii had oci iirred. And whosoever sluall offend cue of tilie.(ie little ones that believe in me-^r, shall cause them to stumble; referring probably to the effect
Wliicli such unwivoury disputes as they had held would have upon the inquiring and hopeful who came in contact with them, leading to the belief that after all they wci e no belter than others—It is better for blm that a uilllstone were hasiged about his neck—The word here is simply 'millstone,' without expressing of which kind.
But in Matthew IS. S it is the 'ass-turned' kind, far heavier than the small hand-mill turned by female slaves, as in Luke 17. 'So. It isjof course the same which is meant here—and lie were cast Into the sea—meaning, that if by such a death that stumbling were prevented, and so its eternal consequences averted, it would be a happy thing for them. Here follows a striking verse in Slalthew 18. 7, "Woe unto the world because of offences!" 'There will be stumblings and falls and loss of souls enough from the world's treatment of disciples, without any addition from you: dreadful will be its doom in (jonsequence; see that ye share not in it.' '.'For it must CHAPTER X.
Ver. 1-12. Final Departure from Galilee — Divorce. (=Matthew 19. 1-12; Luke 9. 51.) See on Matthew nce<.ls be that offences come; but woe to that man by whom the offence comelh !" 'The struggle between light aiid darkness will inevitably cause stumblings, but not less guilty is he who wilfully makes any to stumble.' 43. And if thy hand offend thee, cut it oft':
19. 1-12.
13-19. Little Children Brought to Christ. (=Matthew 19. Vi-lo; Luke 18. 15-17.) See on Luke 18. 15-17.
17-31. The Rich Young Ruler. (=Matthew 19. 16-^9; Luke IS. lS-30.) See on Luke 18. 18-30.
It is i>elter for thee to enter into life maimed, than having two hands to go into hell—See Matthew 5. 29, 32-15. Third Explicit and still Fulleh Announcement OF His Approaching Sufferings, Death, and Resuukection—The Ambitious Request of James and John, and the Reply. (=Malthew 20. 17-28; Luke 18.
30. The only difl'erence between the words there and here
Is, that there they refer to impure inclinations; here, to an ambitious disposition, an irascible or quarrelsome temper, and the like: and the injunction is, to strike at the root of such dispositions and cutoff the occasions of them. 47. And if thine eye offend thee, pluck it out: 31-34.) Third A nnouncement of His approaching Sufferings, Death, and liesarrection {v. 32-31). 3:<J. .\nd they were In tlic way—or on the road—going up to Jerusalem—in Perea, and probably somewhere between Ephraim and Jericho, on tlie farther side of the Jordan, and to the north-east of Jerusalem — and Jesns wetit before them—as Gkotius says, in the style of an intrepid Leader, and they were amaz<»I—or ' struck with astonishment' at His courage in advancing to certain death, and as they followed, they were afraid— for their own safety. Tliese artless, lifelike touclies—not only from an eye-witness, but one whom the noble carriage of the Master struck with wonder and awe—are peculiar to Mark, and give the second Gospel a charm all its own ; making us feel as if we ourselves were in the midst of the scenes it describes. Well might the poet exclaim
It Is better for thee to enter Into the kingdom of God with one eye, than having two eyes to be cast Into hell-fii-e ; 48. Where their worm dieth not, and the flre Is not quenched—See on Matthew 5. 30; and on the words "hell" and "hell-fire," or 'the hell of fire,' see on Matthew 5. 22. The " unquenchableness" of this fire has already been brought before us (see on Matthew 3, 12); and the awfully vivid idea of an undying worm, everlastingly consuming an unconsumable body, is taken from the closing words of the Evangelical prophet (Isaiah 60. 24), which seem to have furnished the later Jewish Church with its current phraseology on the subject of future punishment (see LiGllTFOOT). 49. For every one shall be salted with fire, and every sacrifice shall be salted with salt — A difficult verse, on which much h.as been written—some of it to little purpose. " Every one" probably means 'Every follower of mine;' and the "flre" with ' The Saviour, what a noble flame
Was kindled in His breast, When, banting to Jerusalem,. u'blrh he "must be salted" probably means 'a fiery trial' lie man U'd bel'ure the rest 1' Cowpbr.
Ambitious Request of James and John, MAKK X. and the Reply of our Lord.
Anil lie took again the twelve—referring to His previous announceinents on this sail subjectand began to tell fliem tvliat things should Itappen unto Iilm— baptized with his Master's baptism of blood (Acts 12. 1, 2); while John, after going through all the persecutions to which the infant Church was exposed from the Jews, and sharing in the struggles and sufferings occasioned by the first triumphs of tlie Gospel among the Gentiles, lived to be the victim, after all the rest had got to glory, of a bitter persecution in the evening of his days, for the word of God and for the testimony of Jesus Christ. Yes, they were dear believers and blessed men, in spite of this unworthy ambition, find their Lord knew it; and perhaps the foresight of what they would have to pass through, and the courageous testimony He would yet receive from them, was the cause of that gentleness which we cannot but wonder at in His reproof. And Jesus said nnto them, Ife shall Indeed drink of the cup that I drink of) and with the baptism that I am baptized withal shall ye b« baptized—No doubt this prediction, when their sufl'erings at length came upon them, cheered them with tlie assurance, not that they would sit on His right and left hand— for of that thought they would be heartily ashamed—but that"if they suffered with Him, they should be also glorified together." 40. But to sit on my right hand and on my left hand Is not mine to give ; but [it shall V>e given to them] forwhom It is prepared—" of my Father" (Matthew 20. 23). The supplement which our translators have inserted is approved by some gooti interpreters, and the proper sense of the word rendered "but" is certainly in favour of it. But besides tliat it makes the statement too elliptical — leaving too many words to be supplied — it seems to make our Lord repudiate the right to assign to each of His people his place in the kingdom of glory; a thing whicli He nowhere else does, but rather the contrary. It is true that He says their place is " prepared for them by His Fatl\er." But that is true of their admission to heaven at all ; and yet from His great white tlirone Jesus will Himself adjudicate the kingdom, and authoritatively invite into it those on His right hand, calling them the "blessed of His Father;" so little inconsistency ' were going to befall Him.' The word expresses something iilre;iiiy begun but not brought to a head, rather than something wholly future. 33. Saylug, Behold, we go up to Jerusalem—for the last time, and—" all things that are written by the prophets concerning the Son of man sliall be accomplished" (Luke 18. 31). the Son of man shall he delivered unto the chief priests and unto the scribes ; and they shall condemn Ikim to death, and shall deliver hliii to the Gentiles—This is the first express statement that the Gentiles would combine with t lie Jews in His death; the two grand divisions of the human race for whom He died thus taking part in crucifying the Lord of Glory, as Webster and Wilkinson observe. 31. And they shall mock him, and shall scourge hlni, and shall spit upon him, and shall kill him : and the third day he shall rise again—Singularly lexplicit as this announcement was, Luke (18. S4) says "they understood none of these things; and this saying was liid from them, neither knew they the things which were spoken." The meaning of the words they could be at no loss to understand, but their import in relation to His Messianic kingdom they could not penetrate; the whole prediction being right in the teeth of their preconceived notions. That they should have clung so tenaciously to the popular notion of an MnsufTering Messiah, may surprise us; but it gives inexpressible weight to their after-testimony to a suffering and dying .Saviour.
Ambitiom Request of James and John— TTie Reply {v. 35- ir>). 35. And James aitd John, the sons of Zebedee, come unto him, saying — Matthew (20. 20) says their "mother came to Him with her sons, worshipping Him and desiring," &o. (Cf. Matthew 27. 56, with ch. 15. 40.) Salome was her name (ch. 16. 1). We cannot be sure with whicli of the parties the movement originated ; but as our Lord, even in Matthew's account, addresses Himself to James and John, making no account of the mother, it
Is there between the eternal choice of them by His Father, and that public adjudication of tliem, not only to heaven In general, but each to his own position in it, which all Scripture assigns to Christ. The true rendering, then, of this clause, we take it, is this: 'But to sit on My right hand and on Myleftliand is not Mine to give, save to them for whom it is prepared.' Wlien therefore He says, " Ikis not mine to gi ve," the meaning is, ' I cannot give it as a favour to whomsoever I please, or on a principle o{favouritism; it belongs exclusively to those for whom it is prepared,' &c. And if tliis be His meaning, it will be seen how far our Lord is from disclaiming the riglit to assign to each his proper place in His Kingdom ; that on tlie contrary. He expressly asserts it, merel.v announcing that the principle of distribution is quite different from what these petitioners supposed. Our Lord, it will be observed, does not deny the petition of James and John, or say they shall not occupy the place in His kingdom wlilch they now improperly .sought:—for aught we know, that may be their true place. All we are sure of is, tliat their asking it was displeasing to Him "to whom all judgment is committed," and so was not titled to gain their object, but just the reverse 'See what is taught in Luke 14. 8-11.) One at least of these brethren, as Alford strikingly remarks, saw on tlie right and on the left hand of their Lord, as He hungupon the tree, the crucified thieves; and hitter indeed must have been the remembrance of this ambitious prayer at that moment. 41. And when the ten heard it, they began to be much displeased with James and John—or " were moved with indignation," as the same word is rendered in Matthew 2i). '24. The expression "bet/an to be," which is of frequent occurrence in the Gospels, means that more pas.sed than is expressed, and that we have but the result. And can we blame the ten is likely the motlier was merely set on by them. The thought was doubtless suggested to her sons by the recent promise to the Twelve of " thrones to sit on, when the Son of man should sit on the throne of His glor.v" (Matthew 19. '28); but after the reproof so lately given them (ch.
9. 38, ifcc.) they get' their motlier to speak for them. Master, we would that thou shouldest do for us whatsoever we shall desire—tluis cautiously approaching the subject. 3G. And he said unto them, \Vliat would ye tJiat I should do for you 1—Though well aware what was their mind and their mother's, our Lord will have the unseemly petition uttered before all. 37. Grant unto us tliat we may sit, one on thy right han X, and the other on thy left hand. In thy glory—i. e.. Assign to us the two places of highest honour in the coming kingdom. The semblance of a plea for so presumptuous a request might possibly have been drawn from the fact that one of the two usually leaned on the breast of Jesus, or sat next Him at meals, while the otiier was one of the favoured three. 38. But Jesus said unto tliein, Ye know not what ye ask—How gentle the reply to such a request, preferred at such a time, after the sad announcement just made !—caji ye drink of the cup that I drink ofI—To 'drink of a cup' is in Scripture a figure for getting one's fill either of good (Psalm 10.5; 2:i.5; 110.13; Jeremiah 16.7) or of ill (Psalm
75. 8 ; John 18. 1 1 ; Hevelal ion U. 10). Here It is the cup of suffering—and be baptize<l with the baptism that I am baptlxed with 1—(Cf. for the language. Psalm 42.7.) The objed of tliis question soems to have been to try how far those two men were capable of the dignity to whicli they aspired; and tliis on the principle that he who is able to suffer most for His sake will be the nearest to Him in His kingdom. 39. And they said unto him, We can—Here we se(; them owiilng their mother's petition for them as their own; and doubtless they wire perfectly sincere In professing their willingness to follow their Master to any sullerlng He might have to endure. Well, and they shall have to do It. .A.S lor James, he was the first of the aposfor the indignation which they felt? Yet there was prol>- ably a spice of the old spirit of rivalry in It, which in spite of our fiord's recent lengthened, divei-sifled, and most solemn warnings against it. had not ceased to stir ill their breasts. 4'/2. But Jesusfcallrd them to him, and salth unto them. Ye kikuw that tikcy which ai-e hctles who was honoured, and showed himself able to bo 82
The Barren Fig Tree Cursed, MARK XI. and Lessons to he Derived therefrom. off having leaves—and therefore promising fruit, which in the case of figs come before the leaves—lie came, If haply he might find any thing thereon : and wlien he came to It, he found nothing but leaves; for the time of figs was not [yet]—What the precise import of this explanation is, interpreters are not agreed. Perhaps all that is meant is, that as the proper fig season had not arrived, no fruit would have been exj ected even of this tree but for the leaves which it had, wliicli were in this case prematurely and unnaturally developed. 14-. And Jesus answered and said unto it. No man eat fruit of thee hereafter for ever—Tiiat word did not make the tree barren, but sealed it up in its own liarrenness. See on Matthew 13. 13-15. And his disciples heard It—and marked the saying. This is introduced as a connecting link, to explain what was afterwards to be said on the subject, as the narrative has to proceeil to the other transactions of tliis day. counted to nile—are recognized or acknowledged as rujera—over the Geutlleg exercise lortlslilp over them: and their great ones exercise authority upon them—as Bupeiiors exercising an acknowledged autliority over inferiors. 43. But so shall it not be among you : but whosoever will be great among you, shall be your minister—a subordinate servant. 44r. And wliosoever of you will be the chiefest—or ' first'—shall bt—t. e., ' let him be,' or ' shall be he who is prepared to be'—servant of till—one in the lowest condition of service. 4:5» For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for—or, ' instead of—many q. d., 'In the kingdom about to be set np this principle shall have no place. All ray servants shall there be equal; and the only "greatness" known to It shall be the greatness of humility and devotedness to the service of others. He that goes down the deepest in these services of self-denying humility shall rise the highest and hold the "chiefest" place in that kingdom; even as the Son of man, whose abasement and self-sacrifice for others, transcending all, gives Him of right a place above
Second Cleansing of the Temple (v. 15-18). For the exposition of thi.s portion, see on Luke 19. 45-48.
Lessons from the Cursing of tlie Fig Tree {v. 20-26). 20. And in the morning—of Tuesday, the third day of the week : He had slept, as during all tliis week, ab Betliany as they passed by—going into Jerusalem again—they saw the fig tree dried up from the roots—no partial all! As "tlie Word in the beginning with God," He was ministerSd unto; and as the risen Redeemer in our nature He now is ministered unto, "angels and authorities and powers being made subject unto Him" (1 Peter 3. 22); but not for this came He hither. The Served of all came bligiit, leaving life in the root; but it was now dead, root and branch. In Matthew 21. 19 it is said it witiiered away as soon as it was cursed. But the full bliglit liad not appeared probably at once; and in the duslc perhaps, as they returned to Bethany, they had not observed it. The precision with whicli Mark distinguislies tlie days is not observed by Matthew, intent only on holding up the truths which the incident was designed to teach. In Matthew tlie whole is represented as taking place at once, just as the two stages of Jairus' daugliter—dying and dead—are rej Jresented by him as one. The only difl Terence to be the Servant of all ; and His last act was the grandest Service ever beheld by the universe of God "He gave His Life a Ranso-m fob Many !" ' " Many" is here to be taken, not in contrast with few or with all, but in opposition to one—the one Son of man for the many sinners.
40-52. Blixd Baktimeus Healed. (=Matthew 20. 29- ai ; Luke 18. 35-43.) See on Luke 18. 35-43. chapter'xi. is between a more summary and a more detailed narrative, each of which only confirms the otlier. 21. And Peter calling to remembrance saltli unto him—satisfied that a miracle so very peculiar—a miracle, not of Ver. 1-11. Christ's Tkiumphai, Entky into Jerusalem, ON THE FIRST DAY OF THE WEEK. (=MattheW 21. 1-
9: Luke 19. 29-10: John 12. 12, 19.) See on Luke 19. 29-40.
11-20. The Barren Fig Tree Cursed, with Lessons FROM IT—Second Cleansing of the Temple, on the becond and third days of the week. (=Matthew 21. blessing, as all His other miracles, but of cursing—could not have been wrought but with some higher reference, and fully expecting to hear something weighty on the subject — Master, behold, the fig tree whicli thon cursedst Is withered away— so connecting the two things as to show tliat he traced the death of tlie tree entirely to the curse of liis Lord. Matthew (21. 20) gives this simply as a general exclamation of surprise by the disciples "how soon" the blight had taken effect. 22. And Jesus answering salth unto them. Have faith In God. 23. For verily I say unto you, Tiiat whosoever shall gay unto this moiintain. Be thou removed . . . he shall have whatsoever he salth—Here is the lesson now. From the nature of tlie case supposed—that they might wish a mountain removed and cast into the sea, a thing far removed from anytliing which they could be tiiought actually to desire—it is plain that not physical but moral obstacles to the progress of His kingdom were in tlie Redeemer's view, and that what He designed to teach was 12-22; Luke 19. 45-18.) H. And Jesus entered into Jerusalem, nnil into the temple: and when he had looked round about upon—or 'surveyed'—all things, and now the even-tide was come, he went out into Bethany with the twelve—Thus briefly does our Evangelist dispose of this His first day in Jerusalem, after tlie triumphal entry. Nor do the Third and B'ourth Gospels give us more light. But from Matthew (21. 10, 11, 14-16) we learn some additional and precious particulars, for which see on Luke 19. 45-48. It was not now safe for the Lord to Rleep in the city, nor, from the day of His Triumphal Entry.did He pass one night in it, save the last fatal one.
The Barren Fig Tree Cursed {v. 13-14). 13. And on the morrow—The Triumphal Entry being on the first day of tlie week, tliis following day was Monday—when they were come from Bethany—" in tlie morning" (Matthew
21. IS)—he was hungry—How was that? Had he stolen forth from that dear roof at Bethany to tlie "mountain to pray, and continued all night in prayer to God?" (Luke 6. tlie great lesson, that ?(o obstacle s/tould be able to stand be' fore a confiding faith in God. 24:. Therefore 1 say unto you. What things soever ye desire, when ye pi'.ay, believe tliat ye receive them, and ye sliall have them This verse only generalizes the assurance of the former verse; which seems to show that it was designed for the special encouragement of evangelistic and missionary ef-
12); or, "in the morning," a.s on a former occasion, "risen up a great wliile before day, and departed into a solitary place, and there prayed" (ch. 1. 3.5); not breaking his fast thereafter, but bending His steps straight for the city, that He mi Klit"work the works of Him that sent Him while it was day?" (John 9.4.) We know not, though one lingers upon and loves to trace out the every movement of that life of wonders. One thing, however, we are sure of—it was real bodily hunger whicli He now souglit to allay by the fruit of this fig tree, "if haply He might And any thing thereon;" not a mere scene for the purpose of teaching a lesson, as some early heretics maintained, and some still seem virtually to hold. 13. Ami seeing a fig tree—(In Matthew 21. 19, it is 'one fig tree,' but the iiense is the same as here, 'acertaln flgtree.'asin Matthew forts, while this is a directory for prevailing prayer in general. 2.5. And when ye stand praying, forgive, if ye have aught against any ; that your Father also which is In heaven may forgive you your trespasses, &c.—This is repeated from ttie Sermon on the Mount (see on Matthew 6. 14, 15); to remind them that if this was necessary to the acceptableness of all prayer, much more ivhen great t/iings were to be asked and confidently expected.
27-3.3. The Authority of Jesus Questio.ved—His Reply. (-Mattliew 21. 23-27; Luke 20. 1-8.) See ou Matthew 21. 23-27.
8. 19, (fee.) Bethphage, which adjoined Bethany, derives Us name from its being a flg-region—' House of figs'-afar
On rayinij Ti ihulc unto Casar. MARK XII The Error of the Sudductes Confuted. warranted to extend the equality here taught beyond tli« one point—the iimnortalitj/ of their nature. A beautiful clause is added in Luke— "and are the children of God" not in respect of eharacter, which is not here spolicn of,- but of ncrfitrc—"being the children of the resurrection," as rising to an -undecaying existence (Romans 8. 21, '2.3), and so being the children of their Father's immortality (1 Timothy 6. 16). 20. And as touching the deafl, that they rise t have ye not read in the book of Moses—"even Moses" (Luke 20. 37), whom they had just quoted for. the purpose of entangling Him—how in the bush God spake unto him—either 'at the bush,' as the same expression is rendered in Luke 20. 37, i. e., when he was there; or 'in the (section of his history regarding the) bush.' The structure of our verse suggests the latter sense, which is not unusual —saying ( Exod us 3. 6) I am the God of Abraham, and the God of Isaac, and the God of .Jacob i 37. He is not the God of the dead, but [the God] of t!ic livij»g— not ' the God of dead but [the God] of living persons.' The word in brackets is almost certainly an addition to the genuine text, and critical editors exclude it. "For all live unto Him" Luke 20. 38—'in His view,' or 'in His estimation.' This last statement—found only in Luke— though adding nothing to the argument, is an important additional illustration. It is true, indeed, that to God no human being is dead or ever will be, but all mankind sustain an abiding conscious relation to Him; but the "all" here means " those who shall be accounted worthy to obtain that world." These sustain a gracious covenant relation to God which cannot be dissolved. (Cf. Romans
CHAPTER Xri,
Ver. 112. Pauahle of the Wicked Husbandmen. (=M!itthew L'i. 33-i(); Luke 20. 9-lS.) See on Matthew 21.
33-46. l;MO. Entangling Questions about Tribute, the RESURItECTlON, AND THE GREAT COMM AND.MENT, WITH THE Uephi:sChri.st baffles THE Pharisees by a Question akoqt David, and Denounces the Scribes. {^Matthew 22. lo-Jli; I.uke 20. 20-i7.) The time of this section appeiirs to be slill Uie third day of Christ's last week —Tuesday. JIattliew iutroduoes the subject by saying (22. 1.)), "Tlicn. went the Pharisees and took counsel how they nii'_'ht entangle Him in His talk." 13. Aiirt they send unto Itiiu ct-rlain of tlie PUarlsees—"their discipies," says Mattliew; probably young and zealous scliolars in tliat liardening school—and of the Herodians— See on Matthew 22. 16. In Luke 20. 20 these willing tools are called ".spies, which should feign themselves just (or •righteous') men, that they miglit take hold of His words, that so they miglit deliver Him unto the power and authority of the governor." Their plan, then, was to entrap Him into some expression which might be construed into disatl'ectiou to the Roman government; the Pliarisees themselves being notoriously discontented with the Roman yoke.
Tribute to C(esiir (c. 1-1-17). 14. And when they were covue, they say unto Iilm, Master—or ' Teacher'—we liuov tU.Tt <hon art true, and carest for no ntnn; for tliou rej>ard(-st not the person of men, but tenches! the way of God in 1mt)>—Bysuch flattery—though theysaid only the truth— tlu-y hoped to throw Him off His guard.
6. 10, 11.) In this sense our Lord affirms that for Moses to call the Lord the "God" of His patriarchal servants, if at that moment they had no e.xistencc, would be unworthy of Him. He "would be ashamed to be called their God, Is It lawful to give tribute to Ceesar, or not T— It was the civil i)olI-tax paid by all enrolled in the 'census.' See on Matthew 17. 25. 15. Shall we give, or shall we not give 1 But he, knowing their hypocrisy—" their wickt'iiness" Mattliew 22. IS; "their craftiness" Luke 20. if He had not preiiarey for them a city" (Hebrews 11. 10). It was concluded by some of the early Fathers, from our Lord's resting His proof of the Resurrection on such a p.assage as this, instead of quotingsome much clearer testimonies of the Old Testament, that the Sadducees, to whom this was addressed, acknowledged the authority of no part of the Old Testament but the Pentateuch ; and this opinion has held its ground even till now. But as there is no ground for it in the New Testament, so Josephus is silent upon it; merely saj Mng that they rejected the Pharisaic traditions. It was because the Pentateuch was regarded by all classes as the fundamental source of the Hebrew religion, .and all the succeeding books of the Old Testament but as developments of it, that our Lord would show that even there the doctrine of the Resurrection was taught. And all the rather does He select this passage, as being not a bare annunciation of the doctrine in question, but as expressive of ttiat glorious truth out of rvhieh the Resurrection springs, "And when the multitude heard this (says Matthew 22. 33), they were astonished at His doctrine." "Then (adds Luke 20.
Zi. The malignity of their hearts took the form of craft, pretending wtiat they did not feel—an anxious desire to be guided aright in a matter which to a scrupulous few might seem a question of some diftieulty. Seeing perfectly tlirougll this. He said unto them, Why tempt ye me T—" liypocrili s I" bring me a penny tliat I may see jt—or " tlie tribute money" (JIattliew 22.10). 16. And they brought it. Asid he saith unto them, AVhose is this image—stamped upon the coin—and superscription !— tl>e words encircling it on the obverse side. And tliey said unto him, Ctiesnr's. 17. And Jesus answering said tjjito them, Render to t's>esar the things that arc Ci«-sar's—I'uttiiig it in this general form, it was impossible for sedition itself to dispute it, and yet it dissolved the snare—and to God tl»e things that are God's —How much is there in this profound but to them startling addition to the ma.xim, and how incomparable Is the whole for fulness, brevity, clearness, weight! ami tJiey marvelled at him— "at His answer, and held their peace" (Luke '20. '2ti), "and left Him, and went their way" (Mattliew 2'2. 22).
39, 10) certain of the scribes answering said, Master"— 'Teacher,' "thou hast well said"—enjoying His victory over the Sadducees. "And after that they durst not ask Him any [question at all]"—neither party could ; both being for tlie time utterly foiled.
Tlie Resurrection (v. 18-27). 18. Then come unto him the ^nddueees, which say there is no res<irrec(lon neither angel nor spirit" (.\cts 2.'!. 7). They were the materialists of the day. See on Acts 23.7. and they nsked him, snyiicg, 19-^^. Master, Moses wrote unto us —(Deutironoiny 2r>. ;>)—If a man's brother die, and leave his wife behind him, i&c. . . . And the seven had her, and lefl no ue< d : last of all the woman died also. In the rchurreetlon therefore wlien they shall rise . . . 31. 0« ye not therefore err, becatisc ye know not the Scriptures — regarding the future state — neither the power of God I— bi'fore wliich a thousand such dltlicul-
The Great. Commantlment {v. 2S-S4}. " But when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together" (Matthew 22. 31). 28. And one of the scribes—"a law.ver," says Matthew (22. 35) ; i. e., teacher of the law—came, and having heard them reasoning together, and perceiving that he had answered them well, asked him—manifestly in no bad spirit. Wlien Maltliew therefore .says he came "tempting," or trying him," as one of the Pharisaic party who seemed toenjoy the defeat He had given to IheSadducees, we may suppose tliat though somewhat priding himself upon his insight into tlie law, and not indisposed to measure his knowledge with One In whom he had not yet learned to believe, lie wtis nevertheless an honest-hearted, fair di.Mputant—Which is the Hrst commandment of all !— first in importance; the primary, leading eoniniandineiit, tho most fundamental one. Tills was a question whicli, wltU some others, divided the Jewish teachers Into rival schools, tlcs vanish, 'i'y. For when they shall rise from the dead, they neither marry, nor are given in marriage —"neitlier can they die any more" (Luke 20.30). Marriage is ordained to perpetuate the liumaii family; but as tliere will be no breaches l)y death in tlie future state this ordinance will cease—but are as the angels which are in heaven—In Luke It is "equal unto the angels :" but as the subject Is death and re Hurrectiou weave not The Fi- ;t Great Commandmenl. ViMi:^ xi:. jTwe Scciind Great Cominanilinent,.
Ov.r Lord's answer is in a strain of rrspoct very din Vrent from wlmtllesliowed to cuvi Hers—ever observing His own (ipposillmi i>) a Ijliiui devotion, or mere devoteeism. I>iislly, '-Tliim slialt, love the Iord thy God" with thy strength—Tins comuuinds our energies: 'Thou shall put i)itensiLy into thine affection'—"Do it with thy miglit" {Ec<Uesiasles >). 10;. Taking these four things together, the cooiiiiand of the Law is, 'Thou shalt lo.ve the Lord thy God u'itJi all t/ty poivei-s—with a sincere, a fervid, an intelligent, an energetic love." But this is not all that the Law demands. God will have all these qualities in tlieir most perfect exercise. "Thou shalt love the Lord tliy God," says tlie Law, "with all tliy heart," or, with perlect sincerity; "Thou shalt love the Lord thy God witli all tliy soul,'' or, with the utmost fervour; "Thou shalt love the Lord thy God with all thy mind," or, in the fullest exercise of an eiiliglitened reason ; and "Thou sliall love tlie Lord thy God with all thy strength," or, with the whole energy of our being! So much for the First Commandment. 31. And the second is like—"unto it" (Mattlicvv direi:li()n, " Give not that vvliicli is lioly to tliedogs, neitlier ctist ye your pearls before swiiie; lest tliey trample tbem under tlieir feet, and turn again and rend yon" (Maltliew
7.(1!. ii'J. And Jeaus answered lilin, The flrst of nil tlie coi»m«udinent« Is—Tlie readings liere vary considerably. TitiCUENDOKF and Tregelles read simply, 'the first is;' and they are followed by Meyer and Alfobd. But tliough the autliority for tlie precise lonn of tlie received text is slender, a form almost identical with it
Boeiiis to have most weight of authority. Our Lord kere gives ffis explicit sanction to the distinction between oiimmandments of a more fundamental and primary cliaracter, and commandments of a more dependent and subom/nrj/c nature; a distinction of which it is coutideutlj' as.-ierted byacertaiii class of critics tliat the Jews knew notliiiig, that our Lord and his apostles nowhere lay down, and which lias been invented by C'hi istian divines,
22. :j9); as demanding the same affection, and only the extension of it, in its proper measure, to the creatures of Him who:ii we thus love—our brethren in the participation of the same nature, and neighbours, as connected with us by ties that render each dependent upon and necessary to the other. Thou shult love tUj' ncigltl>o»r as thyself—Now, as we are not to love ourselves supremely, this is virtually a command, in the nrst place, nut to love our iieiglibour with all our heart and soul and ninid and strength. And thus it is a condemnation of the idolatry of the creature. Our supreme and uttermost affection is to be reserved for Go<.l. But as sincerely as ourselves we are to love all mankind, and wiyi the same readiness to do and suffer for them as we sliould reasonably desire them to show to us. The golden rule (Mattliew 7. 12) is here our best interpreter of the nature and extent of these claims. There is none other couiinandnient g;reater thnii Siie&e —or, as in Matthew 22. 40, " On these two commaiidinents hang all the Law and the Prophets" (see on Matthew 5.
(('t. Jlalthew iS. Si.) Hear, O Israel; the Lord owr God is one Lord — This every devout Jew recited twice every da.v. and the Tews do it to this day; thus keeping up the gn-at ancient national protest against the polytheisms and pantheisms of the heatlien world: it is the gi'eat utterisnce of the national faitli in One Living and Personal God—"One jEiloVAH!" 30. And thoii shalt—We have here the language of law, expressive of God's claims. What then are we here bound down to do? One word is made to express it. And what a word ! Had tlie essence of the Divine law consisted in deeds, it could not possibly have been e-xpressCi.' in a single word ; for no one deed is comprehensive of al; others embraced in the law. But as It consists in an affection of the soul, one word suffices to express it—but only one. i-'car, though due to God and enjoined by Him, is limited in its'spliere and distant in cliaracter. Trust, Hope, and tlie like, though essential features of a right state of heart towards God, are called into acticm only by personal necessity, and so are—in a good
17). It is as if He had said, 'Tills is all Scripture in a nutshell; tlie whole law of human duty in a portable, pocket form.' Indeed, it is so simple tliat a child maj' understand
Bi nse, it is true, but still are properly—«e(/is/i att'ectioiis; that is to say, they have respect to our own well-being. But Love is an all-inclusive affection, embracing not only every other .at Tectiou proper to its OI)ject, but all that is proper to be done to its Object; for as love spontaueousl.y Becks to please its Object, so, in the C"ase of men to God, it it, so brief that all may remember it, so comprehensive as to embrace all possible cases. And from its very nature it is uncfiangcable. It is inconceivable tliat God should require from his rational creatures anytiiing less, or in substance anything else, under anj' dispensation, in any world, at any period tliroughout eternal duration. He cannot but claim tills— all this — alike in heaven, in earth, and in hell! And this incomparable summary of the Divine Law belonged to the Jewish religion! As it shines in its own self-evidencing splendour, so it reveals its own true source. The religion from which the world has received it could be none other than a G'oc Zgiven religion! 3J. And tlic scribe said unto Iiint, Weil, Blaster— is the native well-spring oi a voluntary obedience. It is, besiiles, the most personal of all atlections. One may fear an event, one may hope for an event, one may lejoice in an event : but one can love only a I'erson. It is the tenderest, tlie most unselfish, the most Divine of all affections. Sucli, tlien, is the al Teclion in which the essence of tlie Divine law is declared to consist^—Tlioii shalt love—We now come to the glorious Object of that demanded affection. Thou Shalt love tlie Lord, thy God— i. e., J(diovah, the Self-Existent one, who has revealed Himself .as the '"1 Am," and there is " none else;" who, though by his name Jehovah apparently at an unapproachable distance from His finite creatures, yet bears to Thee a, real and definite relationship, out of which arises His claim And Thy duty —of Love. But with what are we to love Him'/ Pour things are here specified. First, "Thou sluilt love the Lord thy God" with thy heart—This sometimes means 'the whole inner man' (as Proverbs 1.23;; but that cannot be meant here; for then the other three particulars would be superfluous. Verj' often it means ' our emotional uature'—the seat of feeling as distinguished from our intellectual nature or the seat of lltouglU, commonly called the "mind" (as in Philippians 4. 7). But neither can this be the sense of It here; for here the heart is rtistinguislied both from the "mind" and the "soul." The "lieart," then, must here mean the sincerity of both the thoughts and the feelings; in oilier words, 'uprightness' or 'trueheartedness,' as opposed to a hypocritical or divided affection. But next, " Thou shalt love the Lor*l Miy God" with thy soul. This is designed to command our emotional nature: 'Thou Shalt \mlfeeling or wurmih into thine affection.' turttier, "Thou shalt love tlie Lord thy God" wtlh thy mind—This commands our intellectual nature: 'Thou shalt put intelligence into thine altectlou—in ' Teacher'—thou hast said the truth : for there is one [God] ; and there is none otlier hut he Tlie genuine text here seems clearly to have been, "Tiiere is one," without the word "God;" and so nearly all critical editors and expositors read. 33. And to love hlin with nil the heart . . . and to love his neighbour as Iiiino self, is more than all whole burnt offerings and sacrilice*—more, i. e., than all positive institutions; thereby showing insight into the essential difference between what is moral and in its own nature unchangeable, and wliat is obligatory only because enjoined, and only so long as enjoined. 3^. And when Jesus saw that he answered discreetly—rather, 'intelligently,' or 'sensibly;' not only in a good spirit, but with a promising measure of insight into spiritual things—he said unto him. Thou ai-t not far from the kingdom of God—for he had but to follow out a little further what he seemed sincerely to own, to find his way into the kingdom. He needed only the experience of another eminent scribe wlio at a later period said, "We know that the law is spiritual, but I am carnal, sold under sin:" who exclaimed, "O wretched man that I am ! Who shall deliver me?" but who added. "I thank God through Jesus Christ!" (Romans 7. 14, '24, 25.) Perhaps among the "great company of tlie priests" and other Jewish ecclesiastics who " were obedient to the Oirist Baffles the Pharisees. MARK XIII. Destruction of Jerusalem Prophesied. are less definite. "As some spake," says Luke: "His disciples came to Him," says Matthew. Doubtless U waa the speech of one, the mouth-piece, likely, of others. Master— faith," almost Immediately after the day of Pentecost (Acts 6. 7), this upriglit lawyer was one. But for all liis nearness to the Kingdom of God, it may be he never entered it. Aud no man after that durst ask any question—all feeling that lliey were no match for Him, and that it was vain to enter tiie lists willi Him.
' Teacher'—sec what manner of stones and what buildings are here—wondering, probably, how so massive a pile could be overthrown, as seemed implied in our Lord's last words regarding it. Josephus, wlio gives a minute account of the wonderful structure, speaks of stones forty cubits long {Jewish War, v. 5. 1.), and says the pillars supporting the porches were twenty-five cubits high, all of one stone, and that the whitest marble (ib., v
Chrlil Baffles the Pharisees regarding David { v. 35-37). 35, Aitd Jesus answered and said, wliile He tau|;Iit lu the temple—and "while the Pharisees were gathered togettier" (Matthew 22. 41)—How say the scribes that Christ is the son of David J—How come they to give it Cut that Messiah is to be the sou of David? In Matthew, Jesus asks them, "What thinli ye of Clirist?" or of the promised and expected Messiah? "Wliose son is He (to be)? They say unto Him, The son of David." Tlie sense
5. 2). Six days' battering at tlie walls, during the siege, made no impression upon them (ib., vi. 4. 1). Some of the under-building, yet remaining, and other works, are probably as old as the first temple. 2. And Jesns answering said unto him, Seest thou these great buildings J—'Ye call my attention to these tilings? I liave seen them. Ye point to their massive and durable appearance : now listen to their fate.' there shall not be left—"left here" (Matthew 24. 2)—one stone upon another, that shall not be thrown down—Titus ordered the whole city and temple to be demolished [Josephus, J. ir., vii. 1. 1.]; Eleazar wished they had all died before seeing that holy city destroyed by enemies' hands, and before the temple was so profanely dug up (ib., vli. 8. 7). 3. And as he sat upon the Mount of Olives, over against the temple—On their way from Jerusalem to Bethany they would cross Mount Olivet; on its summit He seats Himself, over against the temple, having the city all spread out under His eye. How graphically is this set before us by our Evangelist ! Peter and Jamea and John and Andrew asked him privately—The other Evangelists tell us merely that " the disciples" did so. But Mark not only says that It was four of them, but names them; and they were the first gttarternion of the Twelve, i. Tell us, when shall these things bel and what sliall be the sign when all these things shall be fultille<ll—"and wliat shall be the sign of thy coining, and of the end of the world?" They no doubt looked upon the date of all these things as one and the .same, and tlieir notions of the things themselves were as confusea as of the times of tlieiii. Our Lord takes His own way ot meeting tlieir questions. is the same. "He saitli unto them. How then dotli David in spirit call Him Lord?" (Matthew 22. 42, f8.) 36. For David liimself said by the Holy Ghost (Psalm 110. 1), The Lord said to my Lord, Sit thou on my t'i{;ltt Iinitd, till I make tliine enemies thy footstool. 37. David therefore liimself callcth liim Lord ; and wlience is he then liis son 1—There is but one solution of this difficulty. Messiah is at once inferior to David as liis son according to the tlesh, and superior to hiin as tlie Lord of a kingdom of which David is himself a subject, not tlie sovereign. The human and Divine natures of Christ, and the spirituality of His kingdom—of which the highest eartlily sovereigns are honoured if they be counted worthy to be its subjects—furnish the only key to this puzzle. And the common people—or, 'the immense crowd'—heard him gladly—"And no man was able to answer Him a word; neither durst any man from tliat day forth ask Him any more questions" (Mattliew 22. 4(j).
The Scribes Denounced (v. ;^8-40). 38. And he said unto them In his doctrine—rather, 'in His teaching;' implying that this was but a specimen of an extended discourse, wliich Matthew gives in full (ch. 23). Luke says (20.45) this was "in the audience of all the people said unto his disciples"—Beware of the scribes, wliich love —or 'like'—to go in long clothing—(see on Mattliew 23.
5)—and [love] salutations in the market-places, 39. And tlie clklef seats in tlie synagogues, and llie uppermost rooms—or positions—at feasts—See on tliis love of distinction, Luke 14. 7; and on Mattliew 6. 5. 40. Which devour widows' houses, and for a pretence make long prayers : these shall receive greater damnation—Tbey took advantage of tlieir helpless condition and cou Hding character to obtain possession of tlieir property, while by their "long prayers
Prophecies of the Destruction of Jerusalem {v. 5-31). 5. XnA Jesus answering them began to say. Take Iieed lest any man deceive you : 6. For many shall come in my name, saying, I am [Christ]—(see Matthew 24. 5)—"and the time diaweth nigh" (IjUke 21.8); that is, the time of the kingdom in its full splendour—and shall deceive many—"Go ye not therefore after them" (Luke 21. 8). Tlie reference here seems not to be to pretended Messiahs, deceiving tliose wlio rejected the claims of Jesus, of whom indeed there were plenty—for our Lord is addressing His own genuine disciples—but to persons pretending to be Jesus Himself, returned in glory to take possession of His kingdom. This gives peculiar force to tlie words, " Go ye not therefore after them." 7. And when ye shall hear of wars and rumours of wars, be ye not t roubled—see on " they made them lielieve tliey were raised far above "filthy lucre." So much the "greater damnation" awaited them. (Cf. Matthew 2;i. 33.) A lifelike description this of the Romish clergy, the true successors of "the scribes."
41-44. The Widow's Two MiTes. (=Luke 21. 1-4.) See on Luke 21. 1-4.
CHAPTER XIII.
Ver. 1-37. Christ's Pkophecy of the Destruction of Jerusalem, and Warnings sugge.sted by it to Prepare FOR His Second Coming. (=Mattliew 24. 1-51 ; Luke
V. 13, and compare Isaiah 8. 11-14—for such things must needs be j but the end sliall not be yet—In Luke (21. 9), "the end is not by aud by," or 'immediately.' Worse must come before all is over. 8. These are the beginnings of sorrows—'of tra Vail-pangs,' to wliich heavy calamities are compared. (See Jeremiah 4. 31, The annals of Tacitus tell us how the Uoman world was convulsed, before the destruction of Jerusalem, by rival claimants of the imperial purple. 9. But take heed to yourselves: for—"belbre all these things" (Luke 21. 12); i.
21. 5-36.) Jesus had uttered Jill His mind against tlie Jewish ecclesiastics, exposing their cliaracter with withering plainness, and denouncing, in language of awful severity, the judgments of God against them forlluit uiifaitlifulness to tlieir trust which was bringing ruin upon tlie nation. He liad closed this His last public disct)uise (Matthew 2;i.) by a passionate Lamentation over Jerusalem, and a solemn Farewell to tlie Temple. "And (says Matthew 24. 1) Jesus went out and departed from the temple" —never more to re-enter Its precincts, or open His mouth In public teaching. WUhlhltacl ended His piddic miiiistr//. As He withdrew, says Olshausen, the gracious presence e., l)etore these public calamities come—they shall deliver you up to councils! aud In the synagogues ye shall be beaten—Tliese reler to ecclesiastical picx'cedings against tiiem—and ye shall b<'. brought before rulers and kings—liefore cwil triliunals next—for my sake, foi a testimony against them—rather 'unto them'—to give you an opportunity of bearing testimony to Me belora them. In the Act of the Apostles we have the best eommcnlary on this announcement. (Cf. Matthew 10. 17, IS.)
Vf God left the sanctuary; and the temple, with all its nervlce, and the whole theocratic constitution, was given over to destructlim. What Immediately ft)Ilowed is, as usual, most minutely and graphically describeil by our E'Vivngellst. 1. And cm he went out of the temple, one of bU dUclples ualth auto him—Tiie otiier Kvangeiists
10. And thr gospel must llrst be published auioiig all
Gitut Calamities to Happen. MARK XIII. The Signs of Christ's Coming. nations—"for a witness, and then shall the end come" (Matthew 24. U). God never sends Judgment without previous warning; and there can be no doubt that the Jews, already dispersed over most known countries, had nearly all lieard the Gospel "as a witness," before the end was crowded into the period of the Jewish war ar amount and complication of suffering perhaps unparalleled; aa the narrative of Josephus, examined closely and arranged under different lieads, would show. 20. And except that tlie Lord had shortened those days, no flesh —i. e., no human life—should be saved : but for the elect's sake, wliom he hatit chosen, he hath shortened the days—But for this merciful "shortening," brought about by a remarkable concurrence of causes, the whole nation would have perished, in which there yet remained a remnant to be afterwards gatliered out. This portion of the prophecy closes, in Luke, with the following vivid and important glance at the subsequent fortunes of the chosen people : " And they shall fall by the sword, and shall be led away captive into all nations : and Jerusalem shall be trodden down of the Gentiles, until, the times of the Gentiles be fulfilled" (Luke 21. 24). The language as weU as the idea of this remarkable statement is taken from Daniel 8. 10, 13. What, then, is its import here? It implies, first, that a time is coming when Jerusalem shall cease to bo " trodden down of the Gentiles;" whicli it was then by pagan, and since and till now is by Mohammedan unbelievers: and next, it implies that the period when this treading down of Jerusalem by the Gentiles is to cease will be when " the times of the Gentiles are fulfilled" or 'completed.' But what does this mean 7 We may gather the meaning of it from Romans 11., in which the Divine purposes and procedure towards the chosen people from first to last are treated in detail. In v. 25 of that chapter these words of our Lord are thus reproduced : " For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part 13 happened to Israel, until the fulness of the Gentiles be come in." See the exposition of that verse, from which of the Jewisli state. The same principle was repeated and will repeat itself to "</teend." 11. But when they sliall lead yoti, and deliver yon up, take no thought beforehand— 'be not anxious beforehand' — what ye shall Tlienk, neither do ye premeditate-' Be not filled with appieliensiou, in the prospect of such public appearances for Me, lest ye should bring discredit upon My name, nor think it necessary to prepare beforehand what ye are to say.' but whatsoever shall be given you In that hour, that speak ye : for It is not ye that speak, but the Holy Ghost—See on Matthew 10. 19, 20. 13. And ye shall be hated of all men for my name's sake—Matthew (24. 12) adds this important intimation: "And because iniquity sliiill abound, the love of many"'— ' of the many,' or ' of the most;' J. e., of the generality of professed disciples—"shall wax cold." Sad illustrations of the effect of abounding iniquity in cooling the love even of faithful disciples we have in the Epistle of Jamex, written about the period here referred to, and too frequently ever since, buthethat shall endure unto the end, the same shall be saved—See on Matt liew 10. 21. 22; and cf. Hebrews 10. 38, 39, which is a manifest allusion to these words of Christ; also Revelation 2. 10. Luke adds these reassuring words: "But there shall not an hair of your heads perish" (21. 18). Our Lord had Just said (Luke 21. IG) that they should be put to death ; showing that this precious promise is far above immunity from mere bodily harm, and furnishing a key to the right interpretation of Psalm 91. and such like. 14. But when ye shall see—"Jerusalem compassed by armies"— ' \>y euoamped armies;' in other words, wlien ye shall see it be- It will appear that—"till the fulness of the Gentiles be come in"—or, in our Lord's phraseology, " till tiie times of the Gentiles be fulfilled"—does not mean 'till the general conversion of the world to Christ,' but ' till the Gentiles have had their full time of that place in the Church which the Jews had before them.' After that period of Oentilism, as before of Judaism, "Jerusalem" and Israel, no longer "trodden down by the Gentiles," but "grafted into their own olive tree," shall constitute, with the believing Gentiles, one Church of God, and fill the whole earth. What a bright vista does this open up siegcd, and—the abomination of desolation, spoken of by Daniel tite prophet, standing where It ought not — I. c, as explained in Mattliew (24. 15), "standing in the lioly place"—(let him that readetli—readetli that prophecy—understand.) That " the abomination of desolation" here alluded to was intended to point to the Roman ensigns, as the symbols of an idolatrous, and so unclean Pagan power, may be gathered by comparing what Luke says in the corresponding verse (21.20); and commentators are agreed on it. It is wortliy of notice, as confirming
21. And then, if any man shall say to yon, LiO, Itere is Christ ; or, lo [he is] there ; believe him not—So Luke this Interpretation, that in 1 Maccabees I. 51—which, though apocryphal <Smp?«re, is authentic /lisorj/—the expression of Daniel is applied to the idolatrous profanation of the Jewish altar by Autiochus Epiphanes. tlien
17. 23. No one can read JosEPHtJS' account of what took place before the destruction of Jerusalem without seeing how strikingly this was fulfilled, to seduce, if It were possible, even the elect—Implj'ing that this, though all but done, will prove impossible. What a precious assurance! (Cf. 2 Thessalonians 2. 9-12.) 23. But take ye heed { behold, I have foretold you all things—He had Just told yiem that the seduction of the elect would prove impossible; but since this would be all but accomplished, He bids them be on their guard, as the proper means of averting that catastrophe. In Matthew (24. 26-28) we have some additional particulars: "Wherefore, if they shall say unto you. Behold, He Is in the desert; go not forth: behold. He is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be." See on Luke 17. 23, 24. " For w jeresoever the carcass let Uicin that be in .Tudea flee to the mountains—The eoolesiastlcal historian, Eusebius, early in the fourth century, tells us that the Christians fled to Pella, at the northern extremity of Perea, being "prophetically directed"—perhaps by some prophetic intimation more explicit than this, which would be their chart—and that thus they escaped the predicted calamities by which the nation was overwhelmed. 15. And let him that is on the house-top not get do Avn into the liouse, neither enter therein, to take any thing out of his house t i.e., let him take the outside flight of steps from the roof to the ground; a graphic way of denoting the extreme urgency of the case, and the danger of being tempted, by the desire to save his property, to delay till escape should become impossible. IC. And let him that is in tike fleld not turn back again for to take up Iiis garment. 17. But woe to them—or, 'alas for them'—that are vrith child, and to tliem that give suck in those days—in consequence of the aggravated suffering which those conditions would involve. 18. And pray ye that your flight be not in the winter—making escape perilous, or tempting you to delay your flight. Matthew (24. 20) adds, "neither on the sabbath day," when, from fear of a breach of Its sacred rest, they might be induced to remain. 19, For In those days shall be afnictlon, such as was not from the beginning of the creation which Ood created nnto this time, neither shall be—.Such language is not unusual In the Old Testament with reference to tremendous calamities. But It is matter of literal fact that there is, thei-e will the eagles be gathered together." See on Luke 17. 37. 24. But in those days, after that trlbttlation—" Immediately after the tribulation of those days" (Matthew 24. 29)—the sun shall be darkened, and tho moon shall not give her light. 25. And the stars of heaven shall fall—"and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things whicli are coming on the earth" (Luke 21. 25, 26)—and the powers that are in heaven shall be shaken—Though the grandeur of this Ismguage carries the mind over the head of all periods but that of Christ's Second Coming, nearly every expression will be found used of the Lord's coming in terrible 87
The Signs of ChrisCs Coming. MARK XIII. Warnings to Freparefor it. that ancient people of His be rejected and cast off: bu that ancient Jewish Church being destroj'cd, a new Church shall be called out of the Gentiles.' But though something like this appears to be the primary sense of the verse, in relation to the destruction of Jerusalem, no one can national judgments: as of Babylon (Isaiah 13. 9-13); of Idumea (Isaiah 34. 1, 2, 4, S-IO); of Egypt (Ezekiel 32. 7, 8); coinpaie also Psalm 18.7-15; Isaiah 24.1. 17-19; Joel 2.10, 11, &c. We cannot therefore consider the mere strength of this language a, proof that it refers exclusively or primarily to the precursors of the final day, though of course In "thai day" it will have its most awful fultllment. 36. And then simll they sec the Son of lunu coming in tlie clouds with great power and glory—In JSIattliew 24. 30, this is given niost fully: "And then shall appear the sign of the yon of man in heaven; and then shall all the tribes of the earth mourn, and they shall see the Son of man," &c. That this language finds its highest interpretation in the Second Personal Coming of Christ, is most certain. But the question is, whether that he the primary sense of it as it stands here? Now if the reader will turn to Daniel 7. 13, 14, and connect with it the preceding verses, be will find, we think, the true key to our Lord's meaning here. There the powers that oppressed the Church—sj mbolized by rapacious wild beasts—are summoned to the bar of the Great God, who as the Ancient of days scats Himself, with His assessors, on-a burning Throne: thousand thousands ministering to Him, and ten thousand tlmesten thousand standing before Him. "The judgment fail to see that the language swells beyond any gathering of a human family into a Church upon earth, and forces, the thoughts onward to that gathering of the Church "at the last trump," to meet the Lord In the air, which is to wind up the present scene. Still, this is not, in our judgment, the direct subject of the prediction; for the next verse limits the whole prediction to the generation then existing. 38. Now learn a parable of the ftg tree—'Now from the fig tree learn the parable,' or the high lesson which this teaches. When lier branch is yet tender, and putteth forth leaves—'its leaves.' 39. So ye, in lihe manner, when ye shall ge« these things come to pass— rather, 'coming to pass' — know tliat it—"the kingdom of God" (Luke 21.31)—is nigh, even at the doors—that is, the full manifestation of it; for till then it admitted of no full development. In Luke (21.28) the following words precede these: "And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh"—their redemption. In the first Instance certainly, from Jewish oppression (1 Thess.alonians 2. 14-16; Luke 11. is set, and the hooks are opened." Who that is guided by the mere ivords would doubt that this is a desci iplion of the Final Judgment? And yet nothing is clearer than that it is not, but a description of a vast temporal judgment, upon organized bodies of men, for their incurable hostility to the kingdom of God upon earth. Well, after the doom of these has been pronounced and executed, and room thus prepared for the unobstructed development of the kingdom of God over the earth, what follows? "I saw in the night visions, and behold, one like THE Son of man came with the clouds of heaven, and came to the Ancientof days, and thej'(the angelic attendants) brought Him near before Him." For what purpose? To receive investiture in the kingdom, wliich, as Messiah, of right belonged to Him. Accordingly, It is addled, "And there was given him dominion, and glory, and a kingdom, tliat all peoples, nations, and languages should serve Him: His dominion is an everlasting dominion, which sliall not pass away, and His kingdom that which shall not be destroyed." Comparing this with our Lord's words, He seems to us, bj' " the Son of man (on which phrase, seeon John 1.51) coming in the clouds with great power and glory," to mean, that when judicial vengeance shall once have been executed upon Jei usaleiii, and the ground thus cleared for tlie unobstructt'<l estal)- lishment of His own kingdom. His true regal claims and rights would be visibly and gloriously asserted and manifested. See on Luke 9. 28 (with its parallels in Matthew and Mark), in which nearly the same language is employed, and where it can hardly be understood of aiiytliingelse than tlie full and free establishment of the kinfftlum of Christ oa the destruction of Jerusalem. But what is that "sign of the Son of man in heaven?" Interpreters are not agreed. But as before Christ came to destroy Jerusalem some appalling portents were seen in tlie air, so before His Personal appearing it is likely that something annlo'joiis will be witnessed, though of wliat nature it would be vain to conjecture. 37. And tiken shall l>e send his angels—" with a great sound of a trumpet" (Matthew
52): but in the highest sense of these words, redemption from all the oppressions and miseries of the present state at the second appearing of the Lord Jesus. 30. Verily I say unto yon, that tills generation shall not puss till all these things be done—or "fulfilled" (Matthew 24. 34; Luke 21. 32). Whether we take this to mean that the whole would be fulfilled within the limits of the generation then current, or, according to a usual way of speaking, that the generation then existing would not pass away without seeing a begun fulfilment of this prediction, the facts entirely correspond. For either the whole was fulfilled in the destruction accomplished by Titus, as many think; or, if we stretch Itout, according to others, till the thorough dispersion of the Jews a little later, under Adrian, every requirement of our Lord's
ords seems to be met. 31. Heaven and earth sliall pass awayj but my woi-ds shall not pass away — the strongest possible expression of the Divine authority by wliich He spake; not as Moses or Paul might have said of their own inspiration, for such language would be unsuitable in any merely human mouth.
Warnings to Prepare for the Coming of Christ /Suggested by the foregoing Prophecy (v. S2-37). It will be observed that, in the foregoing prophecy, as our Lord approaches the crisis of the dajof vengeance on Jerusalem and redemption for the Church—at which stage the analogy between tliat and the day of final vengeance and redemption waxes more striking—His language rises and swells beyond all temporal and partial vengeance, beyond all earthly deliverances and enlargements, and ushers us resistle.ssly into the so<mes of the final day. Accordingly, in these six concluding verses it Is manifest that preparation for "THAT DAY" is what our Lord designs to inculcate. 33. But of that Any and that hour i. e., the precise time Uuoweth no man—/i7., no one—no, not tl»e angels which are in heaven, neither the Son, but the Katlter —This very remarkable statement regarding "the Son"
21. 31)—and shall gather together his elect, &e.—As the tribes ol Israel were anciently gathered together by sound of trumpet (Exodus 19. 13, la, lil; Leviticus 23.21; Psalm is peculiar to Mark. Whether It means that the S(>ii was not at that time in possession of the knowledge referred to, or simply that it was not among the things which He had received to communicate—has been matter of much controversy even amongst the firmest believers In the proper Divinity of Christ. In the latter sense It was taken by some of the most eminent of the ancient Fathers, and by
81. 3-.5), so any mighty gathering of God's people, by Divine command. Is represented as collected by sound of trumpet (Isaiah 27. 13 ; cf. Uevelation 11. 15); and the mln- ,stry of angels, etnployed in all the great operations of Prr)Viilenc*, is h(we held forth a« the agency by which the present assembling of the eh'ct is to be ai-eoniplished. LlGHiKooT thus explains It: 'When Jerusiilem sliall be reduced to ashes, and that wicked nation cut olf and rejected, then shall the Son of man send His ministers with the trumpet of the Gospel, and they shall giillier His elect of the several nations, from the lour coriii-rs of heaven: so that God shall not want, a Church, allhough
LiiTHEii, Mei.anctiion, and most of the elder Lutherans; and it is so taken by Ben.#ki., Lanqe, Wkhster and Wir.KtNSON. Ciiitvso.sTOM and others understood it to mean that as man our Lord was Ignorant of this. It Is taken literally by Calvin, Guotius, De Wette, Mkyek. KiUTZSCHE, SriEU, Al.FOKl), and Al.EXANnEK. 33. Talt«< ye lieed, watch and pray ; for ye know nut wlieii the lime is. 34. [For the Sou of man is] as a man talr.ii>|{
to Pal Jesus to Death. MARK XIV. The Anointing at Bethany. a far journey, Ac—The idoa thus far is similar to that in But the proposal of Judas being at once and eagerly gone Into, it is probable they were till then at some loss for a plan sufficiently quiet and yet effectual. So, just at the feast-time shall it be done; the uiiexpectea otter of Judas relieving tliem of their fears. Thus, as Beng.el remarKs, did the Divine counsel take effect. llie ofH'iiing |»artofthe paral)lc of the talents (Matthew in. 1!. l>i. and c-oinmnnde<l tlie porter—or, 'the gatekeeper"—to wntch—polntins to the of Ticiiil duty of the ministers of religion to give warning of approacliing langer to the people. 35. Watcli ye therefore; for ye kitoiv not when the master of the ho«ise comefh, at ev<n, or at midnight, or at tlic cocU-crowliig, or in the morning—an allusion to the four Roman watches of the ni!.-lit. 3G. Lest, coming suddenly, he find you sleeping—fce on Lulte 12. a5-40, 42-16. 37. And what I Bay uttto you—this discourse, it will be remembered, was delivered in private— I say unto all, AVatcli—anticipating and requiring the diffusion of His teaching by them amongst a!) His disciples, and its perpetuation througii
TVie Supper and the Anointincj at Rcthimy Six Days before the Passover (v. *-9). The time of tills part of t!ie narrative is four days before what has Just been related. Had it been part of the regular train of events wiiicli our Evangelist designed to record, he would probalily have inserted it in its proper place, before the conspiracy of tiie Jewish authorities. But having come to Ihe treason of Judas, he seems to have gone haclc upon this scene as wliat probably gave immediate occasion to the awful deed. 3. And being In Bethany, In the Ikotise of Simon the leper, as he sat at meat, there came a woman— it was "Mary," as we learn from John 12. 3—having an alabaster box of ointment of spikenard—pure nard, a oeleljraled aromatic—(See Song of Solomon 1. 12)—very precious—" very costly"—(.lohn 12. 3)—and she brake the box, and poured ' CHAPTER XIV. ail time.
Ver. 1-11. The Conspiracy of the Jewish Authorities TO PcT Jesus to Death—The Suppek and the Anointing at Bethany— Judas Agrees with the ("KIEF Prie.sts to Betkay HIS LOKD. (=Matthew 26, it on his head—" and anointed," adds John, " the feet of Jesus, and wiped His feet witti iier hair: and the house was filled with the odour of the ointment." The only use of this was to refresh and exhilarate—a grateful compliment in the East, amidst the closeness of a heated atmosphere, witli many guests at a feast. Such was the form in which Mary's love to Christ, at so mucii cost to herself, poured itself out. 4. And there were some that Iiad indignation within themselves and sa id—Miitthew says (26. 8), " But when His disciples saw it, they had indignation, saying." The spokesman, however, was none of the true-hearted Eleven—as we learn from John (12. 4): "Then saitli one of His disciples, Judas Iscariot, Simon's son, which should betray Him." Doubtless the thought stirred first In his breast, and issued from his base lips; and some of the rest, ignorant of his true cliaiaoter and feelings, and carried away by his plausible speech, might for the moment feel some chagrin at the apparent waste Why was this waste of flic ointment made J 5. For it might have Iieen sold for more than three hundred pence—between nine and ten pounds sterling—and have Iieen given to tlie poor. And they murmured ag<n.lngt her—"This he said," remarks John, and the remark is of exceeding importance, "not that he cared for the poor but because he was a thief, and had the bag"—the scrip or treasure-chest— "and bare what was put tiierein "—not 1-16; Luke 22. 1-6; John 12. 1-11.) The events of this section appeared to have occurred on the fourth day of the Rcdeemcn-'s Last Week—the Wednesday.
Conspiracy of the Jewish Authorities to Put Jesus to Death (f. 1, 2). 1. After two days was the feast of the Passover, and of unleavened bread—The meaning is, that two (lays after wliat is about to be mentioned the Passover wouUl arrive ; in other words, what follows occurred two days he/ore the feast—and the cliief jjriests and the scribe!* songlit how they might take him by craft, and put hi in to death—From Matthew's fuller account (ch. 20.) we learn that our Lord announced this to tlie Twelve as follows, l)e!ng tlie first announcement to them of the precise time: '-And it came to pass, when Jesus iiiid finished nil these sayings"—referring to the contents of ch. 2-1., 2.5., which He delivered to His disciples ; His public ministry being now closed : from His prophetical He is now passing Into ilis pn>.?W2/ office, although all along Himself took our infirmities and bare our sicknesses—"He said unto His di.sciples, Ye know that after two days is [the feast ofj tiie Passover, and the Son of man is betraj-ed to be crucilied." The first and the last steps of his final sutf'erings are brouglit together in this brief announcement of all that was to take place. The Passover was the first and the chief of the three great annual festivals, commemorative ' bare it off' by theft, as some understand it. It is true that he did this; but the expression means simply that he had charge of it and its contents, or was treasurer to Jesus and the Twelve. What a remarkalile arrangement was tills, by which an avaricious and dishonest person was not only taken into the number of the Twelve, but entrusted with the custody of tiieir little property! The purposes v.-hich this served are oljvious enough ; but it is of tlie redemption of God's people from Egypt, througii the sprinkling of the blood of a lamb divinely appointed to be slain for that end ; the destroying angel, " when he saw the blood, passing over" the Israelilisli liouses, on which that Ijlood was seen, when became to destroy all the first-born in the land of Egypt (Kxodus 12.)—bright typical foreshadowing of the great Sacrifice, and the Redemption effected thereby. Accordinglj, " by the determinate counsel and foreknowledge of God, Who is wonderful fiirther noticealde, that the remotest hint was never given
In couiiS(!l and excellent in working," it was so ordered lhat precisels' at the Passover season. "Clirist our Passover should be sacrificed for us." On tlie day following the Passover commenced " tlie feastof unleavened bread," so C!illed because for seven days only unleavened bread was to be eaten (Exodus 12. 18-20). See on 1 Corinthians to tlie Eleven of liis true character, nor did the disciples most favoured with the intimacy of Jesus ever suspect him, till a few ininutcs before he voluntarily separated himself from their company — for ever! 6. And Jesua said, Let tier alone; wliy trouble ye her? she Ikath wrought a good work on me—It was good in itself, and so was acceptable to Christ; it was eminently seasonable, and so more acceptable still ; and it was " what she could," and so most acceptaljle of .all. 7. For ye liave the poor with you always—referring to Deuteionomy 1.5. 11—and whensoever ye will ye may do them good : but me ye have not always—a gentle hint of His approaching departure, by One who knew the worth of His own presence.
5. 6-8. We are further told by Matthew (20. 3) that the consultation W!is held In the palace of Caiaphas the high priest, between the chief priests, [the scribes], and the elders of the people, how "they miglit take Jesus by subtlety and kill Him." 2. But they gahl, Not on the feast [day]—rather, 'not during the feast;' not until the seven days of unleavened bread should be over—lest there be an uproar of the people—In consequence of the vast influx of strangers, embracing all the male population of the land who had reached a certain age, there were within
8. SIke hath done what she could—a noble testimony, eml)odying a principle of immense importance, she la come aforeliand to anoint my body to the burying— or, as in Jolin (12. 7), "Against the day of my burying hath she kept this." Not that she, dear heart, thought of His burial, much less reserved any of her nard to anoint her dead Lord. But as the time was so near at hand wnen that office would have to be performed, and site was not to have lhat privilege even after the spices were brought for tif the walls of Jerusalem at this festival some two millions of people; and in their excited state, the dangerof tumult aud bloodshed among "the people," who for tlie most part took Jesus for a prophet, was extreme. (See JosePIIUS, Antiquities xx. 5. 3.) What plan. If anj', tlieseeccleilasltcs fixed upon for seizing our Lord, does not appear.
MARK XIV Peter Follows Him to Tried. Jesus be/ore the Sanhedrim. purpose (ch. 16. 1), He lovingly regards it as done now. ' In the act of love done to Him,' says Olshausen beautifully, 'she has erected to herself an eternal monument, as lasting as. tlie Gospel, the eternal Word of God. From generation to generation this remarliable prophecy of the Lord has been fulfilled; and even we, in explaining this saying of tlie Redeemer, of necessity contribute to its accomplishment.' 'Who but Himself,' aslis Stier, 'had the power to ensure to any worlc of man, even if resounding in His own time tiirough the whole earth, an imperishable remembrance in the stream of history? Behold once more here the majesty of His royal judicial supremacy in the government of the world, in this "Verily I say unto you."' 10. And Judas Iscarlot, one of the twelve, went unto the chief priests, to betray him unto them— i. <?., to make his proposals, and to bargain with them, as appears from Matthew's fuller statement phas, but subsequently for four other sons, under the laut of whom James, the brother of our Lord, was put to death (ib., XX. 9. 1). It is thus highly probable that, besides having the title of "high priest" merely as one who had filled the office, he to a great degree retained the powers he had formerly exercised, and came to be regarded practically as a kind of rightful high priest. 14. " Now Caiaphas was lie wliich gave counsel to the Jews, that it was expedient tliat one man should die for the people." See on John 11,
50. What passed between Annas and our Lord during this interval the beloved disciple reserves till he has related the beginning of Peter's fall. To this, then, as recorded by our own Evangelist, let us meanwhile listen.
Peter obtains Access within the Quadrangle of the High Priest's Residence, and Warms Himself cU the Fire (v. 53, 51). 53. And they led Jesus away to the high priest > and with him were assembled—or rather, ' there gathered together unto him'—all the chief priests and the elders and the scribes—It was then a full and formal meeting of the Sanhedrim. Now, as the first three Evangelists place all Peter's denials of his Lord after this, we should naturally conclude that they took place while our Lord stood before the Sanhedrim. But besides that the natural impression is tliat the scene around the fire took place overnight, the second crowing of the cock, if we are to credit ancient writers, would occur about the beginning of the fourth watch, or between three and four In the morning. By that time, however, the Council had probably convened, being warned, perhaps, that they were to prepare for being called at any hour of tlie morning, should the Prisoner be successfully secured. If this be correct, it is pretty certain that only the last of Peter'a three denials would take place while our Lord was under trial before the Sanhedrim. One thing more may require explanation. If our Lord had to be transferred from the residence of Annas to that of Caiaphas, one Is apt to wonder that there is no mention of His being marched from the one to the other. But the building, in all likelihood, was one and the same; In wlilcli ca.se He would nnerely have to be taken perhaps across the court, from one chamber to another. 5*. And Peter followed him afar (ch. 26.), whicli says, he " went unto the chief priests, and said, What will ye give me, and I will deliver Him unto you ? And tliey covenanted with him for thirty pieces of silver" (v. lo). The thirty pieces of silver were thirty sliekels, the fine paid for man or maid-servant accidentally killed (Exodus 21. 32), and equal to between four and five pounds sterling—" a goodly price tliat I was prized at of them !" (Zechariali 11. 13). 11. And when they heard it, tliey were glad, and promised to give him money Matthew alone records tlie precise sum, because a remarkable and complicated prophecy, which he was afterwards to refer to, was fulfilled by it. And he sought how he might conveniently betray liim— or, as more fully given in Luke (22. 6), "And he promised, and sought opportunity to betray Him unto tliem in the absence of the multitude." That he should avoid an "uproar" or 'riot' among the people, wliicli probably was made an essential condition l)y tlie Jewish autliorities, was thus assented to by the traitor; into whom, says Luke (22. 3), "Satan entered," to put him upon this hellisii deed.
12-26. Preparation for, and Last Celebration of, THE Passover— Announcement OF the Traitor— Institution OF the Supper. (=Matthew 26. 17-30; Luke
22. 7-23, 39 ; John 13. 21-30.) See on Luke 22. 7-23, 39 ; and on John 13. 10, 11, IS, 19, -ll-m. off, even int€»—or ' from afar, even to the Interior of—tlio palace of the high priest—'An Oriental house,' says Rob-
27-31. The Desertion of Jesus by His Disciples, and the Fali. ok Peter, Foretold. (=Matthew 26. 31-35; Luke 22. 31-38 ; John 13. 36-;iS.) See on Luke 22. 31-16. inson, 'is usually built around a quadrangular interior court; into whicli there is a passage (sometimes arched) through the tVontpart of the house, closed next the street by a heavy folding gate, with a smaller wicket for single persons, kept by a porter. The Interior court, often paved or flagged, and open to the sky, Is the hall, which our translators have rendered "palace," where the attendants made a flre; and the pa.ssage beneath the front of the house, from the street to this court. Is the porch. The place where Jesus stood before the high priest may have been an open room, or place of audience on tlie groundfloor. In the rear or on one side of the court ; such rooms, open in front, being customary. It was close upon the court, for Jesus heard all that was going on around the 32-12. The Agony in the Garden. (=Matthew 28. 36-
4fi ; Luke 22. 39-16.) See on Luke 22. 39-16.
13-52. P.ETRAYAL AND APPREHENSION OF JESUS — Flight of His Disciples. (=Mattliew 26. 47-56; Luke 22. 47-53 ; John IS. 1-12.) Sec on John 18. 1-12.
53-72. Jesus Arraigned before the Sanhedrim, Condemned to Die, and Shamefully Entreated—The Fall of Peter. (=Matthew 26. 57-75; Luke 22. 51-71; John 18. 13-18, 21-27.) Had we only the first three Gospels, we should have concluded that our Lord was led immediately to Calaphas, and had before the Council. But as the Sanhedrim could hardly have been brouglit together at tlie dead hour of night—by whicli time our Lord was in the hands of the officers sent to take Him—and as it was only "as soon as It was day" that the Council met (Luke 22. flre, and turned and looked upon Peter (Luke 22. 01). And lie sat with the servants, and warmed himself at the lire—The graphic details, here omitted, are supplied In the other Gospels. John 18. 18, "And the servants and officers stood there (that Is, in the hall, within the quadrangle, open to the sky), who had made a fire of coals," or 66), we should have had some difficulty in knowing what was done with Him during tliose Ititorvening hours. In the Fourth Gospel, however, all this is cleared up, and a very important addition to our information is made(Joliu ' charcoal' (in a brazier probably), " for It was cold." John alone of all the Evangelists mentions the mata-ial, and the coldness of the night, as Webster and Wilkinson remark. The elevated situation of Jerusalem, observes Tholuck, renders it so cold about Easter as to make a watch-flre at night indispensable. "And Peter stood with them and warmed himself." " He went In, says Matthew
18. 13, 14, 19-2I). Let us endeavour to trace tlie events In the true order of succession, and in tlie detail supplied by a comparison of all the four streams of text.
Jesus is brought privately before Annas, the Father-in-law of Caiaphas (John 18. 13, 14). 13. "And they led Him away to Annas first; for he was fatlier-in-law to Caiaphas, which was the higli priest that same year." This success- (20. 58), and sat with the servants to see the end." These two minute statements throw an Interesting light on eacll other. His wishing to "see the end," or Issue of these proceedings, was what led him Into the palace, for he evidently feared the worst. But once In, the serpent-ooU is drawn closer; It Is a cold night, and why should not he take advantage of the flre as well as others? Besides, in the talK of the crowd about the all-engrossing topic na ful Annas, a-s Ellicott remarks, was appointed high priest by Quirlnus, a. d. 12, and after holding the office for several years, was deposed by Valerius Gratlus, Pilate's predecessor in the procuratorshlp of Jiidea [Josephus, Antiquities, xvlil. 2. 1, &c.]. He appears, however, to have possessed vast Influence, having obtained the high priesthood, not only for his son Eleazar, and his sou-lu-Iaw Cala-
Annas Sends Jesus to Caiajihas. MARK
XIV. Condemnation of Jesus by Ike Sanhedrim. have done otherwise. As it stands, it Is not only quite out of its proper place, but comes in most perplexlngly, Whereas, if we take it as a simple statement of fact, that after Annas had finished his interview with Jesus, as recorded in V. 19-23, he transferred Him to Caiaphas to be formally tried, all is clear and natural. Third. The pluperfect sense "had sent" is in the translation only; the sense of the original word being simply 'sent.' And though theae are cases where the aorist here used has the sense of an English pluperfect, this sense is not to be put upon it unless it be obvious and indisputable. Here that may pick up something which he would lilce to hear. Poor Peter ! But now, let us leave him warming himself
At the Are, and listening to the hum of talk about this Ktrange case by which the subordinate officials, passing to and fro and crowding aroujid the fire in this open pmrt, would while away the time; and, following what appears the order of the Evangelical Narrative, let us turn to Peter's Lord.
Jems is IrUerrogcUed by Annas—His Dignified Reply—Is treated with Indignity by one of the Officials—Hit Meek Rebuke (John 18. 19-23). We have seen that it is only the Fourth Evangelist who tells us that our Lord was sent to Annas first, over-night, until the Sanhedrim could be got together at earliest dawn. We have now, in the same Gospel, the deeply instructive scene that passed during is so far from being the case, that the pluperfect ' had sent' is rather an unwarrantable interpretation than a simple trdtnstation of the word ; Informing the reader that, according to the view of orwr translators, our Lord " had been" sent to Caiaphas before the interview just recorded by the Evangelist; whereas, if we translate the verse literally—'Annas sent Him bound unto Caiaphas the high this non-offlcial interview. 19. "The high priest [Annas] then asked Jesus of His disciples and of His doctrine" probably to entrap Him into some statements which might be used against Him at the trial. From our Lord's answer it would seem that "His disciples" were underpriest'—we get just the IrLformation we expect, that Annas, having merely "precognosced" the prisoner, hoping to draw something out of Him, "sent Him to CalaphaR" to be formally tried before the proper tribunal. This is the view of Chrysostom and Augustin among tho Fathers ; and of the moderns, of Olshausen, SchleierMACHER, NeANDER, EBBARD, WIESEI,ER, LaNGE, LUTHABDT. This brings us back to the text of our second Gospel, and in it to stood to be some secret party. 20. "Jesus answered him, I spake openly to the world"—cf. ch. 7. i. He speaks of His public teaching as now a past thing—as now all over. " I ever taught in the synagogue and in the temple, whither the Jews always resort," courting publicity, though with sublime nolselessness, " and in secret have I said nothing"—rather, 'spake I nothing;' that is, nothing different from what He taught in public: all His private communications with the Twelve being but explanations and developments of His public teaching. (Cf. Isaiah 45.19; The Judicial Trial and Condemnation of the Lord Jesus by the Sanhedrim {v. 55-64). But let the reader observe, that though this is introduced by the Evangelist before any of the denials of Peter are recorded, we have given reasons tor concluding that probably the first two denials took place while our Lord was with Annas, and the last only during the trial before the Sanhedrim. 55. And the chief priests and all the council soaght for witnrsa against Jesug to put him to death—Matthew (26. 59) says they " sought/aise witness." They knew they could find nothing valid; but having their Prisoner to bring befofe Pilate, they behooved to make a case—aJid found none none that would suit their purpose, or make a decent ground of charge before Pilate. 56. For many bear false -witness against him—From their debasing themselves to "seek" them, we are led to Infer that they wero bribed to bear false witness ; though there are never wanting sycophants enough, ready to sell themselves for naught, if they may but get a smile from those above them: see a similar scene in Acts 6. 11-14. How is one reminded here of that complaint, "False witnesses did) rise up; they laid to my charge things that I knew not" (Psalm 31. 11).'—but their witness agreed not together —If even two of them had been agreed, it would have been greedily enough laid hold of, as all that the law insisted upon even In capital cases (Deuteronomy 17. 6). But even in this they failed. One cannot but admire tho providence which secured this result; since, on the one hand, It seems astonishing that those unscrupulous prosecutors and their ready tools should so bungle a business in which they felt their whole Interests bound up, and, on the other hand, If they had succeeded In making even a plausible case, the eflect on the progress of the Gospel might for a time have been injurious. But at the very time when His enemies were saying, "God hath forsaken Him; perseente and take Him; for there
48. 16). 21. "Why askest thou Me? ask them which heard Me what I have said to them"—rather, ' what I said unto them :' " behold, they know what I said." From this mode of replying. It Is evident that our Lord saw the attempt to draw Him into self-crimination, and resented it by felling back upon the right of every accused party to have some charge laid against Him by competent witnesses. 22. "And when He had thus spoken, one of the officers which stood by struck Jesus with the palm of his band, saying, Answerest thou the high priest so?" (see Isaiah 50. 6). It would seem from Acts 23. 2 that this summary and undignified wayof punishing what was deemed Insolence in the accused had the sanction eyen of the high priests themselves. 23. "Jesus answered him. If I have spoken evil"—rather, 'If I spoke evil,' in reply to the high priest, "bear witness of the evil; but if well, why smitest thou Me?" He does not say, 'if not evil,' as if His reply had been merely unobjectionable; but "if «peM," which seems to challenge something altogether fitting In the remonstrance He had addressed to the high priest. From our Lord's procedure here, by the way, it is evident enough that His own precept in the Sermon on the Mountthat when smitten on the one cheek we are to turn to the smlter the other also (Matthew 5. 39)—is not to be taken to 1)he letter.
Annas Sends Jesus to Caiaphas (v. 21). 21. " [Now] Annas had sent Him bound unto Caiaphas the high priest." On the meaning of this verse there is much diversity of opinion; and according as we understand it will be the conclusion we come to, whether there was but one hearing of our Lord before Annas and Caiaphas together, or whether, according to the view we have given above, there were two hearings—a preliminary and Informal one before Annas, and a formal and official one before Caiaphas and the Sanhedrim. If our translators have given the right sense of the verse, there was but one hearing before Caiaphas ; and then this 24th verse is to be read as a parentheis none to deliver Him" (Psalm 71. 11), He whose Witness He was and whose work He was doing was keeping Him' as the apple of His eye, and while He was making She wrath of man to praise Him, was restraining the remainder of,that wrath (Psalm 76. 10). 5T. And there, arose certain, and bare false witness against l\lm— Matthew (26. 60) is more precise here: "At the last came two false witnesses." As no two had before agreed in anything, they felt it necessary to secure a duplicate testimony to something, but they were long of succeeding. And what was It, when at length It wasbrought forward ? —saying, 58. We heard him say, I will destroy this temple that is made with hands, and within tltnee days I will build another madewithout hands—On this charge, observe, first, that eageras Hls enemies wera iti, merely supplementing what was said In v. 13. This is the view of Oalvin, Beza, Grotius, Bengei., De Wette, Mkter, Lucre, THOt,TJCK. But there are decided objections to this view. First. We cannot but think that the nt Uural sense of the whole passage, embracing v. 13, 14 and 19-24, is that of a preliminary non-offlcial hearing before "Annas first," the particulars of which are accordingly recorded ; and then of a transference of our Lord from Annas to Caiaphas. Second. On the other view, It Is not easy to see why the Evangelist should not have Inserted V a Immediately after v. 13; or rather, how he could well
Christ Questioned by (he High Priest, MARK XIV. and His AnsKers in Return, This seems to have been uttered before giving His direct answer, as a calm remonstrance and dignilled piotesl against the prejudgment of His case and the unfidruess of their mode of procedure. But now let us hear the rest of the answer, in which the conscious majesty of Jesus breaks forth from behind the dark cloud which over' ung Him as He stood before the Council—and (in tliat chr>.ra<'- to find cvlminal matter against our LorJ, they had to go back to the outset of His ministry, His tiiat visit to Jerusalem, more than three years before this. In all tliat He said and did after that, tiiougli ever increasing in \joldness, they could find notliing. Next, that even then, they fix only on cue speecli, of two or three words, whicli they dared to adduce against Him. Further, l liey most manifestly pervert the speech of our Lord. We say not this because in Mark's form of it it differs from the report of the words given by the Fourth Evangelist (John 2. 18-22)— the only one of the Evangelists who reports it all, or mentions even any visit paid by our Lord to Jerusalem before His last—but because the one report bears truth, and the other falsehood, on its face. Wlien ojt Lord said on that occasion, " Destroy this temple, and in three days ter) ye shall see the Son of man sitting on the i lgh( hand of )Miwer, and coiulng in tlie clouds of heaven In Matthew (20. 01) a sligli Lly diderent but Interesting turn is given to it by one word : "Thou hast said [it] ; nevertlieless"—We prefer this sense of the word to ' besides,' which some recent critics decide for—"I say unto you. Hereafter shall ye see the Son of manslt on the rlghthand of power, and coming in the clouds of heaven." The word rendered "hereafter" means, not 'at some future time'
I will raise it up," tliey viight, for a moment, have underetood Him to refer to the temple out of whose courts He (as now "hereafter" commonly does), but what the Enghad swept the buyers and sellers. But after they had expressed their astonishment at His words. In that .sense of them, and reasoned upon the time it had taken to rear the temple as it then stood, since no answer to this appeai-s to have been given by our Lord, it is hardly conceivable that they should continue in the persuasion that this was really His meaning. But finally, even if the more Ignorant among them had done so, it is next to certain that the ecclesiastics, who were the prosecutors in this case, did not believe that this was His meaning. For in less than three days after this they went to Pilate, saying, "Sir, we remember that that deceiver said, while he was yet alive, lish word originally signilied, 'after here,' 'after now,' or 'from this time.' Accordingly, in Luke 22. 09, the words used mean ' from now.' So tliat though the reference we liave given it to the day of His glorious Second Appearing is too obvious to admit of doubt. He would, by using the expression, 'From this time,' convey the important thought which He had before expressed, immediately after the traitor left the Supper-table to do his dark work, "Now is the Son of man glorified" (John 13. 31). At tliis moment, and by this speech, did He "witness the good confession" emphatically and properly, as the apostle says, 1 Timothy 0. 13. Our translators render the words there, " Wlio before Pontius Pilate witnessed;" referring it to the admission of His being a King, in the presence of Cfesar's own chief representative. But it should be rendered, as Lutheb renders it, and as the best interpreters now understand it, 'Who under Pontius Pilate witnessed,' <tc. In this view of it, the apostle is relerring not to what our Lord confessed before Pilate which, though noble, was not of such primary Importance—but to that sublime confession which, under Piafter three days I will rise again" (Mattliew 27. 63). Now what utterance of Christ known to His enemies, could this refer to, if not to this very saying about destroying and rearing up the temple? And if so, it puts it beyond a doubt that by this time, at least, they were perfectly aware that our Lord's words referred to His death by their hands and His resurrection by His own. But th'is is confirmed by the next verse. 59. But neltlier so «lld tltelr witness agree together—i. e., not even as to so brief a speech, consisting of but a few words, was there such a concurrence in their mode of reporting it as to make out a decent case. In such a charge everything depended on the very tcrrns alleged to have been used. For every one must see that a very slight turn, eitlier way, given to such words, would make them either something like indictable matter, or else a ridiculous ground for a crimiiial charge— would either give them acolourable pretextlor the charge of impiety which they were bent on making out, or else make the whole saying appear, on the worst view that could be taken of it, as merely some mystical or empty boast. 60. Answeregt thou notlilug } what Is it wlilch these witness against thee?—Clearly, they felt that their case had failed, and by this artful question the high priest hoped to get from his own mouth what they had in vain tried to obtain from their false and contradictory witnesses. But In this, too, they failed. 61. But he held hig peace, and answered nothing—This must have nonplussed them. But they were not to be easily baulked of their object. Again the high priest—arose (Matthew 20. late's administration. He witnessed before the only competent tribunal on such occivsions, the Supreme Ecclesiastical Council of God's chosen nation, that He was thb Messiah, and the Son of the Blessed One; in the former word owning His Supreme Ojjicial, in the latter His Supreme Pei-sonal, Dignity. 63. Then the high priest rent Ills clotlies—On this expression of horror of blasphemy, see 2 Kings 18. 37—and salth, What need we any further witnesses 1 64. Ve have heard the blasphemy—(See John 10. 3;j.) In Luke (22. 71), "For we ourselves have heard of his own mouth''—an aflectation of religious horror, what think yel—'Say what the verdict is to be.' And they all condemned him to b« guilty of death—or of a capital crime, which blasphemp against God was according to the Jewish law (Leviticus
21. 10). Yet not absolutely all; for Joseph of Arimathea, "a good man and a Just," was one of that Council, and 'he was not a consenting parly to the counsel and deed of them,' for that is the strict sense of the words of Luke
2.'!. 50, 51. Probably he absented himself, and Nicod-emtts also, from this meeting of the Council, the temper of which they would know too well to expect their voice to be listened to; and In that case, the words of our Evan gelistare to be taken strictly, that, without one dissentient voice, "all (present) condemned him to be guilty of death."
62) , matters having now come to a crisis, and—asked hi in, and said unto him, Art thou the Christ, tlie Sou of the Blessed?-Why our Lord should have answered this question, when He was silent as to the former, we migl t not have quite seen, but for Matthew, who says (20.
63) that the high priest piU Him upon solemn oath, saying, "I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God." Such an adjuration was understood to render an answer legally necessary (Leviticus 5. 1). 63. And Jesus said, I am—or, as in Matthew 20. &), "Thou hast said [It]." In Luktf, however (22.
The Blessed One is now Shamefully Entreated (v. 65). Every word here must be carefully observed, and the several accounts put together, that we may lose none of the awful indignities about to be described. 65. And some began to spit on htm—or, as In Matthew 26. 67, "to spit in [or 'into'] His face." Luke (22. 63) says in addition, "And the men that held Jesus mocked him"—or cast their Jeers at Him—and to cover his face—or ' to blindfold him' (as in Luke 22. 6t)—and to butfet him— Luke's word, which Is rendered "smote Him" ('22. 68), In a stronger one, conveying an idea for which we have an exact equivalent in English, but one too colloquial to bo inserted here—and began to say unto him, Propheay In Matthew 26. 68 this is given more fully: "Propbcs:'
70), the answer, "Ye say that I am," should be rendered as Dk Wette, Meyer, Ellicott, and the best critics tigree that the preposition requires—'Ye say [It], for I am [so].' Some words, however, were spoken by our Lord before giving His answer to this solemn question. These are recorded by Luke alone (22. 67, 68): "Art thou the Christ (they asked)? tell us. And He said unto them, If I tell you, ye will not believe: and If I also ask"—or ' InUirrogate'—" you, ye wl.l not answer me, nor let me go." relf-rt Deniafs of his Lord. MARK XIV. The Eedeemer's Look upon Peter. but might, and probably does, mean Just ihe female who had charge of the door or gate near which Peter now was. Accordingly, in Matthew 26. 71, she is expressly called "anpther [maid]." But in Luke it is a male servant: "And after a little while (from the time of the first denial) another" i. e., as the word signifies, 'anotlier male' servant. But there is no real difficulty, as tlie challenge, probably, after being made by one was reiterated by another. Accordingly, in John, It is, " r/iej/ said therelore unto him," &c., as if more than one challenged liim at once—and began to say to them that stood by, This Is one of them—or, as in Matthew 26. 71—"This [fellow] was also with Jesus the Nazarene." TO. And he denied it again—In Luke, "Man, I am not." But worst of all in Matthew—"And again he denied with an oath, I do not know the man" (26.72). This was the Second Denial, more vehement, alas ! than tlie first. nnto ns, thou Christ, Who is he that smote thee?" The earoastlc fling at Him as "the Christ," and the demand of Him in this character to name tlie unseen perpetrator of the blows Inflicted on Him, was in them as infamous as to Him It must have been, and was intended to be, stinging, and the servants did strike him with the palms of their hands—or "struclc Him on the face" (Luke 22.61). Ah! Well did He say prophetically, in that Messianic prediction which we have often referred to, "I gave my b.ocii to the smiters, and my cheeks to tliem that plucked ofl" the hair: I hid not my face from shame and spitting!" (Isaiah 50. 6). "And many other things blasphemously spake they against Him" (Luke 22. 65). This general statement is important, as showing that virulent and varied as were the recorded affronts put upon Him, they are but a small specimen of what He endured on that dark occasion.
Peter's Third Denial, of his Lord (.v. 70-72). 70. And a Peter's First Denial of his Lord (v. 66-68). 66. And as Peter was beneath In the palace—This little word "beneath"—one of our Evangelist's graphic touches—is most important for the right understanding of what we may little after—" about the space of one hour after" (Luke
22. 59)—they that stood by said again to Peter, Surely thou an one of them : for thou art a Galilean, and thy speech agreeth tlkereto—"bewrayeth (or ' discovereth') thee" (Matthew 26. 73). In Luke it is "Another confidently affirmed, saying, Of a truth this [fellow] also was with him: for he is a Galilean." The Galilean dialect had a more Syrian cast than that of Judea. If Peter had held his peace, this peculiarity had not been observed ; but hoping, probably, to put them oflT the scent by joining in the fireside talk, he only thus discovered himself. Tlie Fourth Gospel is particularly interesting here: "One of the servants of the high priest, being his kinsman (or kinsman to him) whose ear Peter cut o/T. safth. Did not I see thee in the garden with Him?" (John 18. 20.) No doubt his relatlonsliip to Malclius drew his attention to the man who had smitten him, and this enabled him to Identify Peter. 'Sad reprisals !' exclaims Bengel. Poor Peter! Thou art caught in thine own toils; but like a wild bull in a net, thou wilt toss and rage, filling up the measure of thy terrible declension by one more denial of thy Lord, and that the foulest of all. 71. But he begun to curse— ' anathematize,' or wish himself accursed if what he was now to say was not true—and to swear—or to take a solemn oath—saying, I know not this man of whom ye 8i>eak. 73. And THE SECOND TIME THE COCK CREW. The other three Evangelists, who mention but one crowing of the cock—and that not the first, but the second and last one of Mark—all say the cock crew "Immediately," but Luke says, " Immediately, while he yet spake, the cock crew" (22. 60). Alas !—But now cornea the wonderful sequel. call the topography of the scene. We must take it in connection with Matthew's word (26.69): "Now Peter sat tv Uhout in the palace"—or quadrangular court, in the centre of which the fire would be burning; and crowding around and buzzing about it would be the menials and others who had been admitted within the court. At the upper end of this court, probably, would be the memorable chamber in which the trial was held open (o the court, likely, and not far from the fire (as we gather from Luke 22. 61), but on a higher level; for (as our verse says) the court, with Peter in it, was " beneath"
It. The accent to the Council chamber was perhaps by a short flight of steps. If the reader will bear this explanation In mind, he will find the intensely Interesting details which follow more Intelligible, there cometh one of the maids of the high priest—" the damsel that kept the door" (John 18. 17). The Jews seem to have employed women as porters of their doors (Acts 12. 13). 67. And when she saw Peter warming himself, she looked npon him—Luke (22.56) is here more graphic; "But a certain maid beheld hlni as he sat by the fire" lit., 'by the light,' which, shining full upon him, revealed him to the girl—"and earnestly looked upon him"—or, 'fixed her gaze upon him.' His demeanour and timidity, which must have attracted notice, as so generally happens, 'leading,' says Olshausen, 'to the recognition of bim'—and said, And thou also wast with Jesns of Nazareth—' with Jesus the Nazarene,' or, " with Jesus of Galilee" (Matthew 26. 69). The sense of this is given In John's report of It (18. 17), "Art not thou also one of this maa'8 disciples?" ». e., thou as well as "that other disciple," whom she knew to be one, but did not challenge, perceiving that he was a privileged person. In Luke (22.
The Redeemer's Look upon Peter, and Peter's Bitter Tears (t). 72; Luke 22.61,62). It has been observed that while the beloved disciple is the only one of the four Evangelists who does not record the repentance of Peter, ho is the only one of the four who records the af Tecting and most beautiful scene of his complete restoration. (John 21. 15-
66) It Is given as a remark made by the maid to one of the bystanders—"this man was also with Him." If so expressed In Peter's hearing—drawing upon him the eyes of everyone that heard it (<as we know It did, Matthew
17.) Luke 22. 61: "And the Lord turned and looked upon Peter." How? it will be asked. We answer. From the chamber in which the trial was going on, in the direction of the court wliere Peter then stood—in tiie way already explained. See on i'. 66. Our Second Evangelist makes no mention of this look, but dwells on the warning of his Lord about the double crowing of the cock, which would announce his triple fall, as what rushed stingingly to his recollection and made him dissolve in tears. And Peter called to mind the word that Jesus said unto him. Before the cock crow twice, tlion shalt deny me thrice. And tvhen he thought thereon, he wept—To the same ef Tect Is the statement of the First Evangelist (Matthew
26. 70), and compelling him to answer to It—that would explain the different forms of the report naturally enough. But In such a case this Is of no real Importance. 68. But he denied—" before all" (Matthew 26. 70)—saying, I know not, neither underictand I what thon aycat—In Luke, "I know Him not." And he went out into the porch—the vestibule leading to the street—no doubt finding the flre-place too hot for him; possibly also with the hope of escaping—but that was not to be, and perhaps he dreaded that too. Doubtless by this time his mind would be getting into a sea of commotion, and would fluctuate every moment In Its resolves. AND THE COCK CREW. See on Luke 22. 34. This, then, was the First Dental.
26. 751, save that like "the beloved physician," he notices the " bitterness" of the weeping. The niost precious link, however, in the whole chain of circumstances In this scene is beyond doubt that " look" of deepest, tenderest Import reported by Luke alone. Who can tell what lightning fliushcs of wounded Igve and piercing reproach shot from that " look" through the eye of Peter into liis heart! "And Peter reinembered the word of the Lord, how He had said unto him. Before the cock crow, thou
Peter's SECOND DENIAL 0/ his Lard (f. 69, 70). There Is here a verbal dlf Terence among the Evangelists, which, without some Information which has been withheld, cannot be quite extricated. 69. And a maid saw him •gain—or, 'a girl.' It might be rendered 'the girl;' but this would not neoessarlly man the same one as before. i>3
TJie Resurrection Announcedto the Women. MARK XV, XVI. Appearances of Jesus after His Resurrection.
Bhalt deny Me thrioe. And Peter went out and wept bitterly." How dill'erent from the sequel of Judas' act! Doubtless the hearts of the two men towards the Saviour were perfectly different from the first; and the treason of Judas was but the consummation of the wretched man's resistance of the blaze of light in the midst of which he had lived for three years, while Peter's denial was but a momentary obscuration of the heavenly light and love that knows no decay. In Matthew he Is represented as sitting on the stone outside the sepulchre; but since even there he says, " Come, see the place where the Lord lay" (28. 6), he seems, as Alford says, to have gone in with them from without; only awaiting their arrival to accompany them into the hallowed spot, and instruct them about it. Sitting on the right side—having respect to the position In which His Lord had lain there. This trait is peculiar to Mark; but cf. Luke 1. 11—clothed in a long white garment—On its length, see Isaiah 6. 1 ; and on its whiteness, see on Matthew 28.3— and they were affrighted. 6. And he salth unto them, Be not affrlglited—a stronger word than "Fear not" in Matthew. \'e seek Jesus of Nazareth, which was cmcl Jied—'the Nazarene, the Crucified.' he Is risen } he is not here See on Luke 24. 5, 6—beliold tike place where they laid him—See on Matthew 28. 6. 7. But go your way, tell his disciples and Peter—This Second Gospel, being drawn up—as all the earliest tradition states under the eye of Peter, or from materials chiefly furnished by him, there to his Master which ruled his life. But the immediate cause of the blessed revulsion which made Peter " weep bitterly" was, beyond all doubt, this heart-piercing "look" which his Lord gave him. And remembering the Saviour's own words at the table, "Simon, Simon, Satan hath desired to have you, that he may sift you as wheat; but J prayed for thee, that thy faith fail not," may we not say that this prayer fetched down all that there was in that " look" to pierce and break the heart of Peter, to keep it from despair, to work in it "repentance unto salvation not to be repented of," and at length, under other healing touches, to "restore his soul?" (See on Mark 16. 7.) is something deeply affecting in the preservation of this little clause by Mark alone—that he goeth before yon into Galilee ; there shall ye gee him, ag he said unto you— See on Matthew 28.7. 8. And they went out quickly, and fled from the sepulchre ; for they trembled and were amazed — 'for tremor and amazement seized them
CHAPTEE XV.
Ver. 1-20. Jesus is Brought Before Pilate—At a Second Hearing, Pilate, after Seeking to Release Him, Delivers Him up— After being Cruelly Entreated, He is Led Away to be Crucified. (=Matthew 26. 1, 2, 11-31; Luke 23. 1-6, 13-25; John 18. 28-19. 16.) See on John 18. 28-19. 16.
'—neither said they anything to any man j for they were afraid—How Intensely natural and simple is this 21-37. Crucifixion and Death op the Lord Jesus. (=Matthew 27.32-^; Luke 23. 26-46; John 19. 17-30.) See on John 19. 17-30.
Appearances of Jesus after His Resurrection (f. 9-18). 9. Now when Jesus was risen early the flrst day of the week, he appeared flrgt to Mary Magdalene, out of whom he had cast scren devils—There is sfcme dlfliculty here, and different ways of removing it have been adopted. She had gone with the other women to the sepulchre (f. 1), parting from them, perhaps, before their interview with the angel, and on finding Peter and John she had come with them back to the spot; and It was ftt this second visit, it would seem, that Jesus appeared to Uiis Mary, as detailed in John 20. 11-18. To a woman was 38-47. Signs and Circumstances following the Death of The Lord Jesus.—He is taken Down from THE Cross and Buried-The Sepulchre is Guarded. (=Matthew 27. 51-66 ; Luke 23. 45, 47-56 ; John 19. 31^.) See on Matthew 27. 51-56; and on John 19. 31-42.
CHAPTER XVI.
Ver. 1-20. Angelic Announcement to the Women on THE First Day of the Week, that Christ is Risen— His Appearances after His Resurrection—His Ascension—Triumphant Proclamation of His Gospel. (—Matthew 28. 1-10, 16-20; Luke 24. 1^1 ; John 20. 1, 2, 11-29.) this honour given to be the first that saw the risen Redeemer and that woman was not Tits virgin-mother, 11. And they when they had Iieard that he was alive, and had been seen of her, believed not—This, which is once and again repeated of them all, Is most Important In Its bearing on their subsequent testimony to His resurrection at the risk of life itself. 13. After that he appeared in another form — (cf. Luke 24. 16)— unto two of them as they walked, and went into the country— The reference here, of course. Is to His manifestation to the two disciples going to Emmaus, so exquisitely told by the Third Evangelist (see on Luke 24. 13, Ac). 13. And they went and told it unto the residue neither believed they them
JTie Resurrection Announced to the Women {v. 1-8). 1. And when the gabbath wag pagt—that is, at sunset of our Saturday—Mary Magdalene—see on Luke 8. 2—and Mary the mother of •Tames—James the Less (see on ch. 15. 40) nud Salome—the mother of Zebedee's sons (cf. ch. 1.5. 40 with Matthew 27.56)— had bought gweet spices, that they might come and anoint him—The word is simply •bought.' But our translators are perhaps right in rendering It here ' had bought,' since it would appear, from Luke 23. 56, that they had purchased therr, immediately after the Crucifixion, on the Friday evening, during the short Interval that remained to them before sunset, when the sabbath rest began ; and that they had only deferred using them to anoint the body till the sabbath rest should be over. On this "anointing," see on John 19. 40. a. And very early In the morning—see on Matthew 28.
. . . 15. And he said unto them, Go ye into all the M'orld, and preach the Gospel to every creature—See on John 20. 19-23; and on Luke 21. 36-49. 16. He that believeth and Is baptized—Baptism Is here put for the external signature of the Inner faith of the heart, just as "confessing with the mouth" Is In Romans 10. 10; and there also as here this outivard manifestation, once mentioned as the proper fruit of faith, is not repeated In what follows (Romans 10. II)—shall be saved | but he that bellevetli not shall be damned—These awful Issues of the reception or rejection of the Gospel, though often recorded In other connections, are given In this connection only by Mark. 17. And these signs shall follow them that believe . . . 18. They shall take up serpents, &c.—These two verses also are peculiar to Mark.
1—the flrst day of the week, they came unto the sepulchre at the rising of the sun—not quite literally, but ' at earliest dawn;' according to a way of speaking not uncommon, and occurring sometimes in the Old Testament. Thus our Lord rose on the third day ; having lain in the grave part of Friday, the whole of .Saturday, and part of the following First day. 3. And they said among them Kelves—as they were approaching the sacred spot—Who shall roll ns away the stone from the door of the epnicltre 1 ... for It was very great.—On reach i ng
The Ascension and Triumphant Proclamation of the Oospel tlicreafter (v. 19-20). 19. So then after the IiOmI—an epithet applied to Jesus by this Evangelist only In the two concluding verses, when lie comes to His glorious Ascension and Its subsequent fruits. It is most frequent in Luke—liad spoken unto them, he was received up Into heaven — See on Luke 24.50,61 — and sat on the right hand of God—This great truth Is here only related as a It they find their dlfliculty gone—the stone already rolled away by an unseen hand. And arc there no' otlurrn who, when advancing to duty in the face of appalling difflcultic.i, find their stone also rolled awayf 5. And entering Into the sepulchre, they saw a young man—In Matthew 2lS. 2 he Is called "the angel of the Lord ;" but here he is den Tlbed as he appeared to the eye. In the bloom of a life fact In the Gospel history. In that exalted attitude He appeared to Stephen (Acts 7. 55, 66) ; and It is thereafter rt Uroduetum. I.UKE. Intruduction. the Acts of the Apostles, where He who directed all (ho movements of the infant Church is perpetually styled "The Lokd;" thus illustrating His own promise for the founding and building up of the Church, "Lo, I am with YOU alway !" perpetually referred to as His proper condition in glory. 20. And they weut forth, and preached everywhere, the liord working with them, and confirming the word with signs following. Amen.—We have in this closing verse a most important link of connection with
THE GOSPEL ACCORDING TO
S. LUKE.
INTRODUCTION.
The writer of this Gospel is universally allowed to have been Lucas (an abbreviated form of Lucanus, ae Silas of Silvanus), though he is not expressly named either In the Gospel or in the Acts. From Colossians 4. 14 we learn that he was a "physician ;" and by comparing that verse with v. 10, 11—in which the apostle enumerates all those of the circumcision who were then with him, but does not mention Luke, though he immediately afterwards sends a salutation from him—we gather that Luke was not a born Jew. Some have thought he was a freed-man {libertinus), as the Romans devolved the healing art on persons of this class and on their slaves, as an occupation beneath themselves. His intimate acquaintance with Jewish customs, and his facility in Hebraic Greek, seem to show that he was an early convert to the Jewish faith ; and this is curiously confirmed by Acts 21. 27-29, where we find the Jews enraged at Paul's supposed Introduction of Greeks Into the temple, because they had seen "Trophimus the Ephesian" with him ; and as we know that Luke was witli Paul on that occasion, it would seem that they had taken him for a Jew, as they made no mention of him. On the other hand, his fluency in classical Greek confirms his Gentile origin. The time when he joined Paul's company is clearly indicated in the Acts by his changing (at ch. 16. 10) from the third person singular t"he") to the first person plural ("we"). From that time he liardly ever left the apostle till near the period of his martyrdom (2 Timothy 4. 11). Eusebius makes him a native of Antioch. If so, he would have every advantage for cultivating the literature of Greece and such medical knowledge as was then possessed. That he died a natural death is generally agreed among the ancients ; Gregory NAjiiAUZEN alone affirming that he died a martyr. The time and place of the publication of his Gospel are alike uncertain. But we can approximate to it. It must at any rate have been issued before the Acts, for there the 'Gospel' is expressly referred to as the same author's "former treatise" (Acts 1. 1). Now the book of the Acts was not published for two whole years after Paul's arrival as a prisoner at Rome, for it concludes with a reference to this period; but probably it was published soon after that, which would appear to have been early In the year 63. Before that time, then, we have reason to believe that the Gospel of Luke was in circulation, though the majority of critics make it later. If we date it somewhere between A. D. SO and 60, we shall probably be near the truth ; but nearer it we cannot with any certainty come. Conjectures as to the place of publication are too uncertain to be mentioned here.
That it was addressed, in the first instance, to Gentile readers, is beyond doubt. This is no more, as Davidsou remarks ('Introduction,' p. 186), than was to have been expected from the companion of an 'apostle of the Gentiles,' who had witnessed marvellous changes in the condition of many heathens by the reception of the Gospel. But the explanations in his Gospel of things known to every Jew, and which could only be intended for Gentile readers, make this quite plain—see chs. 1. 26 ; 4. .HI ; 8. 26 ; 21. 37 ; 22. 1 ; 24. 13. A number of other minute particulars, both of things inserted and of things omitted, confirm the conclusion that it was Gentiles whom this Evangelist had in the first Instance in view.
We have already adverted to the classical style of Greek which this Evangelist writes—just what might have been expected from an educated Greek and travelled ph.vsician. But we have also observed that along with this he shows a wonderful flexibility of style, so much so, that when he comes to relate transactions wholly Jewish, where the speakers and actors and incidents are all Jewish, he writes in such Jewish Greek as one would do who had never been out of Palestine or mixed with any but Jews. In Da Costa's 'Four Witnesses' will be found some traces of 'the beloved physician' in this Gospel. But far more strlkingand important are the traces in itof his intimate connection with the apostle of the Gentiles. That one who was so long and so constantly in the society of that master-mind has In such a work as this shown no traces of that connection, no stamp of that mind, is hardly to be believed. Writers of Introductions seem not to see it, and take no notice of it. But those who look into the Interior of it will soon discover evidences enough in it of a Pauline cast of mind. Referring for a number of details to Da Costa, we notice here only two examples: In 1 Corinthians 11. 21, Paul ascribes to an express revelation from Christ Himself the account of the Institution of the Lord's Supper which he there gives. Now, if we find this account differing in small yet striking particulars from the accounts given by Matthew and Mark, but agreeing to the letter with Luke's account.
It can hardly admit of a doubt that tlie one had It from the other; and in that case, of course, it was Luke that had It from Paul. Now Matthew and Mark botli say of the Cup, " This is my blood of the New Testament;" while Paul and Luke say. In Identical terms, "This cup is the New Testament In My blood." Further, Luke says, "Likewise also the cup o/ter»tipper, saying," &c. ; while Paul says, "After tlie same manner He took the cup when He had supped, saying," &c.; whereas neither Matthew nor Mark mention that this was after supper. But still more striking is another point of coincidence In this case. Matthew and Mark both say of the Bread merely this : " Take, eat; this is My body;" whereas Paul says, "Take, eat, this is My body, which is broken /or you," and Luke, "This is My body, which it given for you." And while Paul adds tlie precious clause, " Thvi do imemembrance of Me," Luke does the same, In identical terms. How can one who reflects on this resist the conviction of a Pauline stamp In this Gospel? The other proof of this to which we ask the reader's attention is in the fact that Paul, In enumerating the parties by whom Christ was seen after His resurrection, begins, singularly enough, with Peter—"And that He rose again the third dav according to the Scriptures - and that He was seen of Cephas, then of the Twelve" (1 Corinthians 15. 4, 5)—coupled With the remarkable fact, that Luke is the only one of the Evangelists who mentions that Christ appeared to Petif
The Prefacx of Luke to his Goapd. LUKE I. The AmtouTuxmenl of the Fhi enmner at all. When the disciples hatl returned from Emmaus to tell their hrctliren how the Lord had appeared to them In the way, and how He had made Himself known to them In the breaking of bread, they were met, as Luke rehites, ere they had lime to utter a word, with tliis wonderful piece of news, " The Lord is risen indeed, and hath appeared to Simon" (Luke 24. 34).
Other points connected with this Gospel will be adverted to in the Commentary.
CHAPTER I. of the former service; to bring In and place on the golden altar the pan filled with hot burning coals taken from the altar of burnt offering; and to sprinkle the incense on the hot coals; and, while the smoke of It ascended, to make intercession for the people. This was the most distinguished part of the service (Revelation 8. 3), and this was what fell to the lot of Zacharias at this time. [Lightfoot.] 10. praying withoxit—outside the court in front of the temple, where stood the altar of burnt offering
Ver. It appears from the Acts of the Apostles, and the Apostolic Epistles, that the earliest preaching of the Gospel consisted of a brief summary of the facts of our Lord'.» earthly history, with a few words of pointed application to the parties addressed. Of these astonisliing facts, notes would naturally be taken and digests put into circulation. It is to such that Luke here refers; and in terms of studied respect, as narratives of what was "believed surely," or " on sure grounds" among Cliristians, and drawn up from tlie testimony of "eye-witnesses and ministering servants of the word." But wlien he adds that "it seemed good to him also to write in order, having traced down all things witli exactness from tlieir the men and women in separate courts, but the altar visible to all. the time of Incense—which was offered along with the morning and evening .sacrifice of every day; a beautiful symbol of the acceptableness of the sacrifice offered on the altar of burnt offering, with coals from whose altar the Incense was burnt (li Cviticns 16. 12, first rise," it is a virtual claim for his own Gospel to supersede these "many" narratives. Accordingly, while not one of them has survived the wreck of time, this and the other canonical Gospels live, and shall live, the only fitting vehicles of those life-bringing facts which have made all things new. Apocryphal or spurious gospels, upheld by parties unfriendly to the truths exhibited in the canonical Gospels, have not perished ; but those wellmeant and substantially correct narratives here referred
13). This again was a symbol of the " living sacriflee" of themselves and their services offered daily to God by the worshippers. Hence the language of Psalm 141.2; Revelation 8. 3. But that the acceptance of this daily offering depended on the expiatory virtue presupposed In the burnt offering, and pointing to the one "sacrifice of a sweet-sinelling savour" (Ephesians .5. 2), Is evident from Isaiah 6. 6, 7. 11. right side—the south side, between the altar and the candlestick, Zacharias being on the nortll side, in front of the altar, while offering Incense. [AVebstek and Wilkinson.] But why there? The right was the favourable side. Matthew 25. 3S [Schottgen and Wetstein in Meyer], cf. Mark 16.5. 13. thy prayer is heard—doubtless for offspring, which by some presentiment he even yet had not despaired of. Joliii—the same as "Johanan,"so frequent in the Old Testament, meaning 'Jehovah's gracious gift.' 1*. shall rejoice—so they did (i). 58, 66); but the meaning rather is, 'shall have cause to rejoice'— it would prove to mainy a joyful event. 15. great in the sight of tlie liord—nearer t" Him lu official standing than all the prophets. See on Matthew to, used only while better were not to be had, were by tacit consent allowed to merge in the four peerless documents which from age to age, and with astonisliing unanimity, have been accepted as the written charter of all Christianity. 1. set fortli In order—more simply, ' to draw up a narrative'—from the beginning—that is, of His public ministry, as is plain from wliat follows—from the very first—that is, from the very earliest events ; referring to those precious details of the birth and early life, not only of our Lord, but of his forerunner, which we owe to Luke alone—In order—or "consecutively"—in contrast, probably, with the disjointed productions to which he had referred. But this must not be pressed too
11. 10, 11. drink neither wine, itc.—f. c, shall be a Nazar~ far; for, on comparing it with the otlier Gospels, we see that in some particulars the strict chronological order is not observed in tliis Gospel, most excellent—or 'most noble'—a title of rank applied by this same writer twice to Felix and once to Festus (Acts 21. 26 ; 24. 3; 26. '2')). It is ite, or 'a separated one,' Numbers 6. 2, &c. As the leper was the living symbol of sin, so was the Nazarite of ho Uness ; nothing inflaming was to cross his Hps; no razor to come on his he.nd; no ceremonial defilement to be contracted. Thus was he to be "holy to the Lord (ceremonially) all the days of his separation." This separation was in ordinary cases temporary and voluntary: only fiamson (Judges 13.7), Samuel (1 Samuel 1. 11), «n'l Jotm Baptist were Nazarites from the womb. It was fitting that the utmost severity of legal consecration should be seen in Christ's forerunner. He was the Reality and Perfection of the Nazarite without the symbol, which perished in that living realization of it: "Such an High Priest became ns, who wassKi'ARATE from sinners" (Hebrews 7. 26). filled with the Holy Ghost from . . . womb —a holy vessel for future .service. 16, 17. A religious and moral reformer, Elijah-like, he should be (Malachl 4. 6, where the " turning of the people's heart to the Lord" is borrowed from I Kings IS. 37). In both cases their success, though great, was jxtrtial—the nation was not gained, before him—before "the Lord their God," t'. 16. By comparing this with Malachl .3. 1 and Isaiah 40. 3, It Is plainly "Jehovah" in the flesh of Messiah [Calvin and OlshauSenJ before whom John was to go as a herald to announce His approach, and a pioneer to prepare His way. in the spirit—alter the model—and powerof Ellas-no Mils miraculous power, for "Johiidld no miracle" (John 10.41), but his power in " turning the heart," or with like success in his ministry. Both fell on degenerate times; both witnessed fearlessly for God ; neither appeared much save In the dlrectexercise of their ministry ; both were at the head of schools of disciples; the success of both was similar, fathers to the children—to Jten literally, tills denotes th<» likely, therefore, that "Theophilus" was chief magistrate of some city in Greece or Asia Minor. [Wp;bster and Wilkinson.] that thou mightest know—'knowthorouglily'—hast been Instructed—'orally instructed'— 'catechized' or ' cateclielically taught,* at first as a catechumen or candidate for Cliristian baptism.
5-25. Announcement OF THE FoKEKUXSER. 5. Herod —See on Matthew 2. 1. course of Abla—or Abijah—tlie eighth of the twenty-four orders or courses into which David divided the priests. See 1 Chronicles 24. 1, 4, 10. Of these courses only four returned after tlie captivity (Ezra 2. 3t-39), which were again subdivided into twentyfour—retaining the ancient name and order of each. They took the whole temple-service for a week each, his wife wag of the daughters of Aaron-The priests might marry Into any tribe, but ' it was most coinrnendablo of all to marry one of the priests' line.' [Lightfoot.] 6. commandments and ordinances—The one expressing their moraJ—the other their ceremonia;—obedience. [Calvin and Bengel.] Cf. Ezeklel 11. 2(); Hebrews 9. 1. It has been denied that any such distinction was known to the Jews and New Testament writers. But Mark 12.3;?, ind other passages, put this beyond all reasonable doubt. T. So with Abraham and Sarah, Isaac and Rebekah, Elkanah and Hannah, Manoah and his wife. 9. his lot to bum incense—The part assigned to each priest
In his week of service was decided by lot. Three were employed at the offering of Incense-to remove the ashes
Jlie Annunciation of Christ. LUKE I. The Visit of JIary to Elizabeth, of Elizabeth's condition, a city of Juda—prolialjly Hebron (see Joshua 20. 7; 21. 11). 40. saluted Elliabetli—now returned from her seclusion, v. 24. 41. babe leaped—Fiom «.44 it is plain that this maternal .sensation wassometliiiig extraordinary—asympathetic emotion of the unconscious babe, at the presence of the mother of his Lord. 42-44. What beautiful superiority to envy have we here! High as was the distinction conferred upon herself, Elizat»eth loses sight of it altogether. In presence of one more honoured still; upon whom, witli her unborn Babe, in an ecstasy of inspiration, she pronounces a benediction, feeling it to be a wonder unaccountable that " the mother of her Lord should come to fiei:" 'Turn this as we will, we shall never be able to see the propriety of calling an unborn child " Lord," but by supposing Elizabeth, like the propliets of old, enlightened to perceive the Messiah's Divine nature.' [Olshausen.] "The mother of Xord" —but not "jKv Lady" (cL ch. 20. 42; John 20. 28). [Bengel.] 45. An additional benediction on the Virgin for her implicit faitli, in tacit and delicate contrast with her own husband, for, &c.—ratlier, as in the margin, ' that.' 46-55. A magniticent canticle, in which the strain of Hannali's ancient song, in like circumstances, is caught up, and just slightly modilied and sublimed. Is it unnat ural to suppose that the spirit of the blessed Virgin had been drawn beforehand into mysterious sympathy with the ideas and the tone of this hymn, so that when the resloration of parental fidelity [Mevek, <tc.], the decay of which is the beginning of religious and social corruption —one prominent feature of tlie coming revival l)eing put for the whole. But wliat follows, explanatory of this, rather suggests a Jlguralivc sense. If " the disobedient" be "thecliildren,"and to " the fathers" belongs "the wisdom of the J ust" [Bengel,], the meaning will be, ' he shall bring back the ancient .spirit of the nation into their degenerate cliildren.' [Calvin, <fcc.] So Elijah invoked "Uve God of Abraham, Isaac, and Israel," when seeking to "turn their heart back again" (1 Kings 18.36, «7). to make rekd)', &c.—more clearly, ' to make ready for the Lord a prepared people," to have in readiness a people prepared to welcome Him. Such preparation requires, in every age and every eotU, an operation corresponding to the Baptist s ministry. 18. whereby, <S:c.—Mary believed what was far harder without a sign, Abraham, though older, and doubtless Sarah too, when the same promise was made (o him, "staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God." This was what Zacharias failed in. 19. Gabriel — sign! lying 'man of God,' the same who appeared to Daniel at the time of incense (Daniel 9.21) and to Mary, v. 2ij. stanil, Ac—OS his attendant, cf. 1 Kings 17. 1. ao. dumb—'speechless.' not able—deprived of the power of speech, v. 64. He asked a 4>iffn, and now he got it. until the day, AcBee on «>. 64. SJl. waited—to receive from him the usual benediction. Numbers 6. 2.J-27. tarried so long—It was not usual to tarry long, lest It should be thouglit vengeance had stricken tlie people's representative for something wrong. [LiGHTFOOT.] 22. speecliless—' dumb,' and deaf also, see v. 62. 24:. lild five months— till the event was put beyond doubt and became apparent. life and tire of inspiration penetrated her whole soul it spontaneously swept the chorus of this song, enricliiug the Hymnal of the Cliurch with that spirit-stirring canticle which has resounded ever since from its temple walls? In both songs, those holy women, filled with wonder to behold "tlie proud, the migiity; the rich," passed by, and, in their persons the lowliest chosen to usher in the greatest events, sing of this as no capricious niovement, but agreat law of the kingdom of God, by wiiich he delights to "put down the mighty from their seals and exalt them of low degree." In both songs the strain dies away on CllitiST; in Haiiiiah's under the name of "Jeiiovah's King"—to whom, through all his line, from David onwards to Himself, He will "give strength;" His "Anointed," whose horn He will exalt (1 Samuel 2. 10); in the Virgin's song, it is as the "Help" promised to Israel by all the prophets. My soul . . . my spirit—" all that 26-38. Annunciation op Chkist. See on Matthew I.
18-21. 26. sixth month—of Elizabeth's time. Joseph, of the house of David—see on Matthew I. 16. 28. highly favoured—a word only once used elsewhere (Ephesiaiis
1.6, "made accepted"): cf. ti. 30, "Thou hast found favour with God." The mistake of the Vulgate's rendering, ' full of grace,' has been taken abundant advantage by the Romish Clxurch. As the mother of our Lord, she was the roost "blessed among women" in external distinction; but let them hear to the Lord's own words. " Nay, ra ther blessed are they that hear the word of God and keep it." See on ch. 11. 27. 31. The angel purposely conforms his language to Isaiah's famous prophecy, ch.7. 14. [Ualvin.] 32,33. This is but an echo of tlie sublime prediction, Isaiah 9. 6, 7. 34. How, <fec.—not the unbelief of Zacharias, "Whereby shall I know this?" but, taking the fact for granted, ' How is it to be, so contrary to the unbroken law of hunuin birth ?' Instead of reproof, therefore, her question is answered in mysterious detail. 35. Holy Ghostsee on Matthew 1. 18. power of the highest—the Immediate energy of the Godhead conveyed by the Holy Ghost, overshadow — a word suggesting how gentle, while yet efficacious, would be this Power [Benoel]; and is within me" (Psalm 103.1). my Saviour—Jfary, poor heart, never dreamt, we see, of her own ' immaculate conception'—in the offensive language of the Romanists any more than of her own immaculate life, holpen-Cf. Psalm 89.19, "I have laid lielp on One that is mighty." As He spake to our fathers The sense requires this clause to be read as a parenthesis. (Cf. Micah 7. 20; Psalm 98.3.) for ever— the perpetuity of Messiah's kingdom, as expressly promised by the angel, v. 33. 56. abode with her about three months—What an honoured roof was that which, for such a period, overarched these cousins ! and yet not a trace of it is now to be seen, while the progeny of those two women—the one but the honoured pioneer of the other—have made the world new. returned to her own house—at Nazareth, after which took place what is recorded in Matthew 1. 18-25. its mysterious secresy, withdrawn, as if by a cloud, from human scrutiny. [Calvin.] that holy thing born of thee—'that holy Offspring of thine.' therefore, Son of God—That Christ is the Sou of God in His Divine and eternal nature is clear from all the New Testament; yet here we see that Sonship efflorescing into human and palpable manifestation by his being horn, througli "the power of tlie Highest," an Infant of days. We must neither think of a double Sonship, as some do, harshly and without all ground, nor deny what is here plainly e.xpressed, the connection between His human birth and His proper personal Sonship. 30. thy cousin— ' relative,' but how near the word says not. conceived, Ac-this was to Mary an unsouglU sign, in reward of her laith. 37. for, <tc.—referring to what was said by the angel to Abraham In like case. Genesis 18. 14, to strengthen her fatth, 38. Marvellous faith In »wcA circumstances
57-80. BiiiTH and Circumcision of John—vSono of Zacharias, and Progress of the Child. 59. eighth day—The law (Genesis 17. 12) was observed, even though the eigiith day after birth should be a sabbath (John 7.
and see Philipplans 3. 5). called him—^rt., "were calling" i.e., (as we should say) 'were for calling.' The namingrof children at baptism has itsorigin in the Jewish custom at circumcision (Genesis 21. 3, 4); and the names of Abram and Sarai were changed at its first performance (Genesis 17.5, 15). 62. made signs—showing he was deaf, as well as dumb. 63. wondered all—at his giving (he same namte, not knowing of any communication between them on the subject, mouth opened immediately—oa thus palpably showing his full faith in the vision, for disbelieving wlilch he had been struck dumb (t;. 13, 20). 65. fear—religious awe; under the Impression that God's hand was specially in these events (cf. ch.5. 26; 7. 16; 8.37). 66. hand of tlie Lord was with him—by special tokens 97
39-56. Visit ok Mary to Elizabeth. 39. hill country — the mountainous tract running along the middle of Judea, from north to south. [Webster and Wilkinson.] with haste—transported with the announcement to hereli and with the tidings, now first made known to her.
The Pivphecy of Zacharias. LUKE II. The Birth of ChrisL marking him out as one destined to some great work (1 Kings 18.46; 2Klngs3.15; Acts 11.21). 68-79. Tliereisnot a word in tliis noble burst of Divine song about his own child; like Elizabelli losing slglit entirely of self, in the glory of a Greater tlian both. Lrf>rd God of Israel—tlie ancient covenant God of the peculiar people, visited and redeemed i.e., in order to redeem: returned after long absence, and broken his long silence (see on Matthew 15. the Baptist; and bringing his life up to the period of his public appearance.' [Olshausen.] in the deserts—probably " the wilderness of Judea" (Matthew 3. 1), whither he had retired early in life, in the Nazarte spirit, and where, free from rabbinical influences and alone with God, hl» spirit would be educated, like Moses in the desert, for bla future higli vocation, his sitowing unto Israel—tiie presentation of himself before his nation, as Messiah's forerunner.
31). In the Old Testament, God is said to "visit" chiefly lorjudgment, in the New Testament for mercy. Zacharias would, as yet, have but imperfect views of such "visiting and redeeming," "saving from and delivering out of the hand of enemies" (v. 71, 74). But this Old Testament phraseology, used at first with a lower reference, is, when viewed in tlie light of a loftier and more comprehensive kingdom of God, equally adapted to express the most spiritual conceptions of the redemption that is in Christ Jesus, horn of salvation—t. e., 'strength of salvation,' or 'mighty Salvation,' meaning the Saviour Himself, whom Simeon calls " Thy Salvation" (ch. 2. 30). The metaphor is taken from those animals whose strength is in their 7iorn« (Psalm 18. 2; 75. 10; 132. 17), 69. house of Duvid — This shows that Mary must have been known to be of the royal line, independent of Joseph ; of whom Zacliarias, if CHAPTER II.
Ver. 1-7. Birth of Christ. 1. Cwsar Augustus—the first of the Roman emperors, all tl»e world—so the vast Roman Empire was termed, taxed— ' enrolled,' or 'register themselves.' 'Z. first . . . when Cyrenlns, (Sec.— very perplexing verse, inasmuch as Cyrenius, or Quirinus, appears not to have been governor of Syria for about ten years after the birth of Christ, and the " taxing" under his administration was what led to the insurrection mentioned in Acts 5. 37. That there was a taxing, however, of the wliole Roman Empire under Augustus, is now admitted by all ; and candid critics, even of skeptical tendency, are ready to allow that there is not likely to be any real inaccuracy in tlie statement of our Evangelist. Many superior scholars would render tlie words thus, 'This registration was previous to Cyrenius being governor of Syria' —as the word " flrsl" is rendered in John 1.15; 15. 18. In this case, of course, the difficulty vanishes. But it is perhaps better to suppose, with others, .that the registration may have been ordered witli a view to tlie taxation, about the time of our Lord's birth, though the taxing itself—an obnoxious measure in Palestine—was not carried out till the time of Quirinus. 3. went ... to his own city—the city of his extraction, according to the Jewish custom, not of his abode, which was the usual Roman method. 4, 5. Not only does Joseph, who was of tlie royal line, go to Bethlehem (1 Samuel 16.1), but Mary too—not from choice surely in her condition, but, probably, for personal enrolment, as herself an heiress, cspouse'd wife—now, with* out doubt, taken home to him, as related Matthew 1. 18; lie knew anytliiug, could not know that after this he would recognize Mary, since the world began—or, ' from the earliest period.' the mercy promlsetl . . . his holy covenant . . . the oath to Abraliam—The whole work and kingdom of Messiah is represented as a mercy pledged on oatli to Abraham and his seed, to be realized at an appointed period ; and at length, in " the fulness of the time," gloriously made good. Hence, not only "grace,'' or the Iking promised ; but " truth," or fidelity to the promise, are said to " come by Jesus Christ" (John 1. 17). tliat he would grant us, &c. How comprehensive is tlie view here given ! (1.) Tlie purpose of all redemption—" that we should serve Him"—i.e., "the Lord God of Israel" (v. 68). The word signifies religious service distinctively—' the priesthood of the New Testament.' [Bengel.] (2.) Tlie nature of this service—" in holiness and righteousness belore Him"—or, as in His pre.sence (cf. Psalm 56. 13). (3.) Its freedom—"being delivered out of the liand of our enemies." (4.) Its fearlessness—"might serve Him witliout fear." (5.) Its duration—" all the days of our life." 76-79. Here are the dying echoes of this song; and very beauti-
2.5.6. while . . . there, &c.—Mary had up to this time been living at the wrong place for Messiah's birth. A little longer stay at Nazareth, and the prophecy would have failed. Butlol with no intention certainly on her part, much less of C«sar Augustus, to fullil the prophecy, ful are these closing notes—like the setting sun, shorn Indeed of its noontide radiance, but skirting the liorizon witli a wavy and quivering light—as of molten gold—on which the eye delights to gaze, till it disappears from tlie view. The song passes not here from Christ to John, but only from Christ direct to Christ as heralded by his forerunner, thou child—not "my son"—this cliild's relation to himself being lost in his relation to a Greater tliau either. Propliet of the Highest, for tliou shalt go before him— (. e., " the Highest." As " tlie Most High" is an epithet in Scripture only ot the supreme God, it is inconceivable that inspiraticJn should apply this term, as here undeniably, to Christ, unless he were " God over all blessed siie is brought from Nazaretti to Bethlehem, and at that nick of time her period arrives, and her Babe is born (Psalm 118. 23). ' Every creature walks blindfold ; only He tliat dwells in light knows whether they go.' [Bishop Hall.] 7. first-bom—So Matthew 1. 25, 26, yet the law, in speaking of the first-born, regardeth not whetlier any were born after or no, but only that none were born before. [Lightfoot.] w»-apt him . . . laid him— the mother herself did so. Had she tlien none to help lier? It would seem so (2 Corlntliians 8.9). a manger—tlie manger, the bench to whicii the horses' heads were tied, on wliich their food could rest. [Webster and Wilkinson.] no room in the inn—a square erection, open inside, wliere travelfor ever" (Romans 9. 5). to give knowledge of salvation —to sound the note of a needed and provided " salvation" was tlie noble office of John, above all that preceded him; as It is that of all subsequent ministers of Christ; but inlers put up, and whose back parts were used as stables. Tlie ancient tradition, tliat our Lord was born in a grotto or cave, is quite consistent willi this, tlie country being rocky. In Mary's condition the journey would be a slow one, and ere they arrived tlie inn would be preoccupied —all'ecting anticipation of the reception He was tliroughout to meet with (John 1. 11). finitely lol Xier was it to be the " Salvation" itself (i'. 61) and ch. 2.30). by the remission of sins—This stamps at once the spiritual nature of the salvation here iiilcndid. and explains v. 71, 74. Tlirough the tender mercy, itc—llie
Wi'iipt ill lliH s\VH(li11ing;-i>aQd9, And ill lUs mitiigc-r laid, sole spring, necessarily, of all salvation /or sinners, dnyspring from on high, &c.—idtlier Christ Himself, as tlie "Bun of rigliteousness" (Malachl 4.2), arising on a daric world [Beza, Grotitjs, Calvin, De Wette, OLsiiAUfSEN, Tlio liiipL' iiiul (jliiry of nil lunds
Is comi* to tiiti world's aid. No poftocfnl liomo upon His cruiilo smiled, &c.], or the iiglit wliich He sheds. The sense, of course, is Giivsts nidoly went and tame whero slept tho royal Cliild.—KuiA one. 79. (Cf. Isaiah 9. 2; Matthew 4. 13-17.) 'Tliat .St.
Hut some 'guests %vent and came' not 'rudely,' but reverently. God sent visitors of his own to pay court to the iiew-l)orn King.
JjUke, of all the Evangelists, should have olitained and recorded tliese inspired utterances of Zjieiiarias and Mary —is in accordance with his character and hal)its, as indicated In v. 1-1.' [WEBSTEuand Wilkinson.] 80. An«l tlic
8-20. ANGELIC Annunciation to the Shkphekds— TiiKiK Visit to the New-boun Habe. 8. Abiding in cl»ild,itc.—'aconcludingparagiiipli, indiciiliiig, in strokes tile fields—slay ing there, probably in huts or teuls. wiilcto full of grandeur, the bodily and mental developuieut of The Birth of Oirist. LUKE II. The Circumcision of Christ. measure, in the form of a Hebrew parallelism of two complete clauses, and a third one only amplifying the second, and so without a connecting " and." Tlie "glory to God," which the new-born "Saviour" was to bring, is the first note of this sublime hymn : to this answers, in the second clause, " the peace on earth," of which He was to be " tho Prince" (Isaiah 9. G)—probably sung responsively by the celestial choir; while quick follows the glad echo of this note, probably by a third detachment of the angelic cliorlsters "Oood-will to men." 'They say not, glory to God in heaven, where angels are, but, using a rare expression, " in the highest (heavens)," whither angels aspire not,' Hebrews 1. 3, 4. [Bengel.] " Peace" with God is the grand necessity of a fallen world. To bring in tliis, and all other peace in its train, was the prime errand of the Saviour to this earth, and, along with it. Heaven's whole "good-will to men"—the Divine complacency on a new footing—descends to rest upon men, as upon the Son Himself, lu whom God is " well-pleased." (Matthew 3. 17, the same word as here.) 15. let us go, ifee.— lovely simplicity of devoutnessand faith this ! They are not taken up with the angels, tlie glory that invested them, and the lofty strains with which they filled the air. Nor do they say. Let us go and see if this be true—they have no misgivings. But " let us go and see this thing which is come to pass, which the Lord hath made known unto us." Does not this confirm the view given on v. 8 of the spirit of these humble men? 16. with hast«— Cf. ch. 1. 39; Matthew 28. 8 ("did run"); John 4. 28 ("left her water-pot," as they do their flocks, in a transport), found Blary, &c.— by niglit—or, ' night watcnes," taking their turn of watching. From about Passover-time in April until autumn, the flocks pastured constantly in the open fields, the shepherds lodging there all that time. (From this it seems plain that the period of the year usually assigned to our Lord'3 birth is too late.) Were these sliepherds chosen to have the first sight of the blessed Babe without any re-
Rpect to the'.r own state of mind? That, at least, is not God's way. 'No doubt, like Simeon (v. 25), they were •mong the waiters for the Consolation of Israel' [OlSHAtrsEN]; and, if the simplicity of their rustic minds, their quiet occupation, the stillness of the midn ight hours, and the amplitude of the deep blue vault above them for the heavenly music which was to fill their ear, pointed them out as fit recipients for the first tidings of an Infant Saviour, the congenial meditations and conversations by which, we may suppose, they would beguile the tedious hours would perfect their preparation for the unexpected visit. Thus was Nathanael engaged, all alone but not unseen, under the fig-tree, in unconscious preparation for his first interview wltli Jesus. (See on John 1. 48.) So was the rapt seer on his lonely rock "in the spirit on the Lord's Day," little thinking that this was his preparation for hearing behind him the trumpet-voice of the Son of man (Revelation 1. 10, &c.). But if the shepherds in his Immediate neighbourhood had the first, the sages from afar had the next sight of the new-born King. Even so BtlU, simplicity first, science next, finds Its way to Christ. Whom lu quiet ever and in shade ' mysteriously guided by the Spirit to the right place througti the obscurity of the Slieplierds and Sage may find night.' [Olshausen.] a manger—'tlie manger,' as before. 17. made known abroad—lieforo tlioir return {v. 20), and thus were the first evangelists. [Bengel.] !40. glorifying and praising God, &c.—The l.-itter word, used of the song of tlie angels (v. 13), and ch. 19. 37, and cli. 21. 53, leads us to suppose that theirs was a song too, probably some canticle from the Psalter—meet vehicle for the swelling emotions of their simple hearts at what "they had heard and seen."
Tliey, who have bowed untaught to Nature's sway, And they, who follow Truth along her star-pav'd way. Keble.
9. glory of tlie Lord—'the brightness or glory which is represented as encompassing all heavenly visions.' [OlBHAUSES.] sore afraid— .so it ever was (Daniel 10.7,8; Luke 1. 12; Revelation 1. 17). Men have never felt easy with the invisible world laid suddenly open to their gaze.
It was never meant to be permanent; a momentary purpose was all it was intended to serve. 10. to all people to the whole people,' i. e., of Israel ; to be by them afterwards opened up to the whole world. (See on v. It.) H. onto you is born, &c.—you shepherds, Israel, mankind. [Bexgei,.] Cf. Isaiah 9. 6, "Unto us a Child is born." It
21. Circumcision of Christ—Here only recorded, ana even here merely alluded to, for the sake of the name then given to the holy Babe, "Jesus," or Saviour (Matthew 1. 21 ; Acts 13. 23). Yet in this naming of Him "Saviour," in the act of circumcising Him, which was a symbolical and bloody removal of the body of sin, we have a tacit intimation that they "had need"—as John said of His Baptism—rather to be circumcised by Him " with the circumcision made without hands, in the putting off of the body [of the sins] of the flesh by the circumcision of Christ" (Colossians 2. 11), and that He only "suffered it to be so, because thus it became Him to fulfil all righteousness" (Matthew 3. 15). Still the circumcision of Clirist had a profound bearing on His own work—by few riglitly apprehended. For since "he that is circumcised is a debtor is a Birtlo—" The Word is made flesh." When ? " This day." Where? " Jn the city of David"—in the right line and at the right spot ; where prophecy bade us look for Him, and faith accordingly expected Him. How dear to us should be the.se historic ?reot/rinf/« of our faith ! Witli the loss of them all substantial Christianity is lost. By means of them how many have been kept from making shipwreck, and attained to a certain external admiration of Him, ere yet they have fully " beheld lus glory." a Savionr—not One who shall be a Saviour, but " born a Saviour." Clirist the Ijord—' magnificent appellation !' [Bengei,.] 'This is the only place where these words come together; and I »ee no way of understanding this "Lord" but as corresponding to the Hebrew Jehovah.' [Alford.] 12. a sign —'theslgn.' thebabe—'aBabe.' amanger—'themanger.' The sign was to consist, it seems, solely in the overpowering contrast between tlie things Just said of Him and the lowly condition In which tliey would find Him— 'Him whose goings forth have been from of old, from everla.st Ing, " ye shall find a Balje;" Whom the heaven of lieavens cannot contain, "wrapt in swaddling-bands;" the "Sato do the whole law" (Galatians 5. 3), Jesus thus bore about with Him in his very flesh the seal of a voluntary obligation to do the whole law—by Him only possible in the flesh since the fall. And as He was "made under the law" for no ends of His own, but only "to redeem themthat were under the law, that we might receive the adoption of sons" (Galatians 4. 4, 5), the obedience to wliicli His circumcision pledged Him was a redeeming obedience—that of a "Saviour." And, flnally, as "Christ hatli redeemed us from the curse of the law" by "being made a curse for us" (Galatians 3. 13), we must regard Him, in His circumviour, Christ the Lord," lying in a manger !' Thus early were these amazing contrasts, whlcli are His cliosen style, held forth. (See 2 Corinthians 8. 9.) 13. suddenly—as if only waiting till their fellow had done, with the angel Who retires not, but is joined by others, come to seal and to celebrate the tidings he lias brought, heavenly host or 'army,' an arm^/ celebrating peace .' [Bengei.] 'transferring the occupation of their exalted station to tiiis poor earth, which so seldom resounds with tlie puro praise of God' [Olshausen]; to let it be known how this event cision, as brought under a palpable pledge to be "obedient % unto death, even the death of the cross" (Philippians 2. 8).
22-40. Purification of the Virgin—Presentation OF THE Babe in the Temple—Scene there with Simeon and Anna, aa, 24. her purification-Though the most and best copies read "their," it was the mother only who needed purifying from the legal uncleanuess of cliild-bearlng. "The days" of this purification for a male child were forty in all (Leviticus 12. 2, 4), on the expiry of which the mother was required to offer a lamb for a burnt i is regarded In heaven and should be regarded on earth. glory, (Sc. — brief but transporting hymn — not only in Hrticulate human speech, for our belioof, but in tunable offering, and a turtle-dove or a young pigeon for a sin offering. If she could not afford a lamb, the mother had to Simeon and AnTia Prophesy of Christ, LUKE 11, His First Conscious Visit lo Jen-usalem. of many In Israel" through unbelief, during our Lof-u's earthly career, and the subsequent "rising again" of bring another turtle-dove or young pigeon ; and, if even lliis was beyond lier means, llien a portion ol fine flour, but witliout tlie usual Iragrant accompaniments of oil and frankincense, as it represented a siu ottering (Leviticus 12. ti-8; 5. 7-11). From tiie intermediate otl'ering of "a pairof turtle-doves or two young pigeons," we gather that Joseph and the Virgin were in poor circumstances (2 Corinthians 8. 9), though not in abject poverty. Being a first-born male, they "bring him to Jerusalem, to present liim to the Lord." All such had been claimed as " holy to the Lord," or set apart to sacred uses, in memory of the deliverance of the first-born of Israel from destruction in Egypt, through tlie sprinkling of blood (Exodus
Z/te sa»jeie»-«onj after the effusion of the Spirit at PentC' cost threw a new light to them on the whole subject; while the latter clause describes the determined enemies of the Lord Jesus. Such opposite views of Christ are taken from age to age. yea, <tc.— ' Blessed as thou art among women, thou shalt have thine own deep share of tiie struggles and sufferings which tliis Babe is to occasion'—pointing not only to the continued obloquyand rejection of this Child of hers, those agonies of His which she was to witness at the cross, and her desolate condition thereafter, but to dreadful alternations of faith and unbelief, of hope and fear regarding Him, which -she would have to pass through, that the thoughts, &c. men's views and decisions regarding Christ are a mirror
13. 2). In lieu of these, however, one whole tribe, that of Levi, was accepted, and set apart to occupations exclusively sacred (Numbers 3. 11-38); and whereas there were ill wliicli the very " thoughts of their hearts" are seen. 36, 37. Anna—or, Hannah—a prophetess—another evidence that " the last times" in wliicli God was to " pour out His Spirit upon all flesh" were at hand, of the tribe of Aser—one of the ten tribes, of whom many were not carried captive, and not a few reunited themselves to Judah alter the return from Babylon. The distinction of tribes, though practically destroyed by the captivity, was well enough known up to their final dispersion (Homans 11. 1
273 fewer Levites than flrst-born of all Israel on the first reckoning, each of these first-born was to be redeemed by tlie payment of five shekels, yet not witliout being "presented (or brought) unto tlie Lord," in token of His rightful claim to them and tlieir service (Numbers 3. 44-47 ; 18. 15, 16). It was in obedience to this "law of Moses," that tlie Virgin presented her babe unto the Lord, ' in the east gate of the court called Nicanor's Gate, where herself would be sprinkled by the priest with the blood of her sacrifice.' [LiGHTFOOT.] By that Babe, in due time, we were to be redeemed, "not with corruptible things as silver and gold, but with the precious blood of Christ" (1 Peter 1. 18, Hebrews 7. 14) ; nor is it now entirely lost, lived, &c.— she had lived seven years with her husband, and been a widow eiglity-four years; so that if she married at the earliest marriageable age, twelve years, she could not at this time be less than 103 years old. departed not from tiie temple—was found there at all stated hours of the day, and even during the night-services of the temple watchmen (Psalm 134. 1, 2), "serving God with fastings and prayer." (See 1 Timothy 5. 5, suggested by this.) coming in—'presenting herself.' She had been there already, but now is found 'standing by,' as Simeon's testimony to the blessed Babe died away, ready to take it up
19), and the consuming of the mother's burnt offering, and the sprinkling of her with the blood of her sin offering, were to find tlieir abiding realization in the "living sacrifice" of the Cliristian mother herself, in the fulness of a "heart sprinkled from an evil conscience," by "the blood wliich cleauseth from all sin." a5. just—upright In his moral cliaiacter. devout—of a religious frame of spirit, vi'alttng for the Consolation of Israel—a beautiful title of the coming Messiah, here intended, tlie Holy Ghost was—supernaturally—upon him—Thus was the ' in turn' (as the word rendered "likewise" liere means), to all tliein, &c.—the sense is, 'to all tliem in Jerusalem that were looking for redemption'—saying in eflect, In that Babe are wrapt up all your expectations. If tliis was at tlie hour of prayer, when numbers flocked to the temple, it would account for her having such an audience as the words imply. [Alford.] 39. Nothing is more diflicult than to fix the precise order in which the visit of the Magi, with the fliglit into and return from Egypt (Matthew 2.), are to be taken, in relation to the ciicuincision and presentation of Christ in the temple, here recorded.
Spirit, alter a dreary absence of nearly 400 years, returning to the Church, to quicken expectation, and prepare for coming events, revealed by the Holy Ghost—Implying, beyond all doubt, the personality of the Spirit, should see death till he had seen—'sweet antithesis!' [Bengel.] How would the one sight gild the gloom of the other ! He was, probably, by this time, advanced in years. 37, US. The Spirit guided him to the temple at the very moment when the Virgin was about to present Him to the Lord. 39. took him np in his arms—immediately recognizing in tlie child, wi til unhesitating certainty, the promised Messiah, witliout needing Mary to inform him of what had happened to her. [Olshausen.] The remarkable act of taking the babe in his arms must not be overlooked. It was as if he had said, ' This is all my salvation and all my desire' (2 Samuel 23. 5). 39. Liord— ' Miister,' a word rarely used in tiie New Testament, and selected here witli peculiar propriety, when the aged saint, feeling that his last object in wisliing to live had now been attained, only awaited his Master's word of command to "depart." now Icttest, &c.—more clearly, 'now thou art releasing thy servant;' a patient yet reverential mode of expressing a desire to depart. 30. seen thy Salvation—many saw this clilld, nay, the full-grown "man, Clirist Jesus," who never saw in him "God's Salvation." This estimate of an object of sight, It is perhaps best to leave this in the obscurity in which we find it, as the result of two independent, though if we knew all, easily reconcilable narratives. 40. His mental development kept pace witli His bodily, and " the grace of God," the Divine favour, rested manifestly ami increasingly upon Him. See v. 52.
41-52. First Conscious Visit to Jerusalem. ' Solitary floweret out of the wonderful enclosed garden of the tliirty years, plucked precisely there where the swollen bud, at a distinctive crisis (at twelve years of age), burst* into flower. To mark that is assuredly the design and the meaning of this record.' [Stier.] went up—'were wont to go.' Though males only were required to go np to Jerusalem at tlie three annual festivals (Exodus 23. 14-
17), devout women, when family duties permitted, went also, as did Hannah (I Samuel 1. 7), and, as we here see, the mother of Jesus. 43. when twelve years oUI—At this age every Jewisli boy was styled 'a son of the law,' being put under a course of instruction and trained to fasting and attendance on public worship, besides being set to learn a trade. At this age accordingly our Lord Is taltcn up for the first time to Jerusalem, at the i'assover season, tlie chief of the three annual festivals. But ob with what thoughts and feelings must tills Youth have gone up! Long ere He behold it. He had doubtless "loved tlie habitation of God's house and the place wlicre His honour dwelt" (Psalm S), a love nourished, we maybe sure, by that " word hid in His heart," with whieii in after life He showed so perfect a familiarity As the time for His first visit approached, could one's
Bii un(!onsclous, helpless babe, was pure faith. He "beheld liis glory" (Jolin 1. 14). In another view, it WUH prior faUh rewarded hy present sight. 31, 33. all people— ' all the peoples,' mankind at large, a light to tlie Gentiles—then in thick darkness, glory of tliy people Israel-already thine, and now, in the believing portion of it, to lie so more gloriously than ever. It will be observed tliat this 'swan-like song, bidding an eternal farewell to this terrestrial life' [OnsnAUSKN], takes a more comprehensive view of tlie kingdom of Clirist tlian that of Zacliarlas, Ihongli the kingdom tlK-y sing of Is one. 34, 35. set—appointrd. fall and rising again of many in Israel, luad for a sign spoken against—perliaps tlie former of these clauses expresses the two stages of temporary " fall
Disputes with the Doctors. LUKE III. Johi'a Preaching, Baptism, and Imprisonment, thought ye I should so readily hasten away? Let ordinary worshippers becontentto keep the least and begone; ear have caught the breathings of His young soul, he might have lieard Him whispering, "As the hart pantetli after the water-brool£S, so panteth niy soul alter Thee, O God. The Lord loveth the gates of Zion more than all the dwellings of Jacob. I was glad when they said unto me. Let us go unto the house of the Lord. Our feet shall stand within thy gates, O Jerusalem !" (Psalm 42. 1 ; S7. 2; 122. I, but is this all ye have learnt of me?' Methinks we are here let into the holy privacies of Nazareth ; for sure what He says tliey should have known, He have must given tiiem ground to know. She tells Him of the sorrow with which His father and she had sought Him. He speaks of no Father but one, saying, In effect, ' My Father has not been seeking me; I have been with Him all this time; the King hath brought me into His cliambers. His left hand is under my head, and His riglit hand doth embrace me (Song of Solomon 1. 4 ; 2. 6). How is it that ye do not understand?' (Mark 8. 21.) 50, 51. understood not probably He had never expressly said as much, and .so confounded them, tliough it was but the true interpretation of many things which they had seen and heard from Him at home. (See on John 14. 4, 5.) But lest it should be thouglit that now He threw ofl' tlie filial yoke, and became his own Master henceforth, and theirs too, it is purposely added, "And He went down with them, and was 2.) On catching the first view of "the city of their solemnities," and high above all in it, "the place of God's rest," we hear Him saying to Himself, " Beautiful for sitaatiou, the joy of the whole earth is Mount Zion, on the bides of the north, the city of tlie great King: Out of Zion, the perfection of beauty, God doth shine" (Psalm 48.
2; 50. 2). Of his feelings or actions during all the eiglit days of the feast not a word is said. As a devout child, in company with its parents. He would go througli the services, keeping His tlioughts to Himself. But metliinlcs I hear Him, after the sublime services of that feast, saying to Himself, "He brought me to the banqueting-house,and his banner over me was love. I sat down under his Bhadow with great delight, and his fruit was sweet to my taste" (Song of Solomon 2. 3, 4). 43. as they rttnriieil—If the duties of life must give place to worship, worship, in ILs turn, must give place to them. Jerusalem subject unto them." The marvel of this condescension lies in its coming after such a scene, and such an assertion of His higher Sonship; and the words are evidentlj' meant to convey tills. ' From this time we have no more mention of Joseph. The next we hear is of his " mother and brethren" (John 2. 12); whence it is inferred, that between tliis time and the commencement of our Lord's public life, Joseph died' [Alford], having now served the double end of being the protector of our Lord's Virgin-mother, and af Tording Himself the opportunity of presenting a matchis good, but Nazareth is good too; let him who neglects the one, on pretext of attending to the otlier, ponder (his scene. 43. tarried behind . . . •Joseph and his mother knew not—accustomed to the discretion and obedience of the lad [Olshausen], they might be thrown ofi'tlieir guard. 44. gonght hlin among their klnsilolk luid acquaintances—On these sacred journeys, wliole villages and districts travelled in groups together, partly less pattern of subjection to both parents. 5~. See on v.
40. stature—or better, perhaps, as in the margin, 'age,' which implies the other. This is all the record we have of the next eighteen years of that wondrous life. What seasons of tranquil meditation over the lively oracles, and holy fellowship with His Father; what inlettings, on the one hand, of light, and love, and power from on high, and outgoings of filial supplication, freedom, love, and joy on the other, would these eighteen years contain! And would they not seem "but a few days" 11 they wore so passed, however ardently he might long to be more directly " about His Father's business?" for protection, partly for company; and as the well-disposed would beguile the tediousness of the way by good discourse, to which the child Jesus would be no silent listener, tliey expect to find Him in sucli a group. 45, 46. After three sorrowing days, they find Him still in Jerusalem, not gazing on its architecture, or surveying
Its forms of busy life, but in the temple—not the " sanctuary" (as in ch. 1. 9), to which only the priests had access, but in some one of the enclosures around it, where the rabbins, or "doctors," taught tlieir scholars, hearing, . . asking—the method of question and answer was the customary form of rabbinical teaching; teacher and learner becoming by turns questioner and answerer, as maybe seen from their extant works. This would give
CHAPTER I[I.
Ver. 1-20. Preaching, Baptism, and Imprisonment OF John. See on Matthew 3. 1-12 ; Mark 6. 17, &c. 1, a. Here the curtain of the New Testament Is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (u. 23) is determined by it. [Bengel.] No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had ' accurately traced down all things from the first' (eh. 1. 3). Here, evidently, commences his proper narrative, the llftcenth year of Tiberius—reckoning from the period when he was admitted, three years before Augustus' death, to a share of the empire [Webster and Wilkinson], about the end of the year of Rome 779, or about four years before the usual reckoning. Pilate . . . governor of Judea™ his proper title was Procurator, but with more than the full scope for all that "astonished them in His understanding and answers." Not that He assumed the office of teaching—" His hour" for that "was not yet come," and His furniture for that was not complete ; for He had yet to "increase in wisdom" as well as "stature" (v. 52). In fact, the beauty of Christ's example lies very much in His never at one stage of His life anticipating the duties of another. All would be in the style and manner of a learner, "opening His mouth and panting." "His soul breaking for the longing that it had unto God's judgments at all tiniefi" (Psalm 119. 20), and now more than ever before, when finding Himself for the first time in His Father's house. Still there would be in His questions far more than in their ansu-ers ; and if we may take the frivolous interrogatories with whicli they afterwards piled Him, about the woman that had seven husbands and such like, as a specimen of their present drivelling questions, perhaps we shall not greatly err, if we suppose that "the questions" which He now "asked them" in return, were just the germs of those pregnant questions with which he astonished and silenced them in after years: "W)iat think ye of Christ? Whose Son is Hef If David call Him Lord, ?unv is He then his Son f" " Which is the first and great commandment 1" "Who is my neighbour T" about my Father's business lit., 'in' or 'at my Father's,' i. e., either 'about my Fatlier's affairs,' or ' in my Father's courts'—wliere He dwells and is to be found about His hand, so to speak. Tliis Litter shade of meanlug, which Includes the former, is perhaps the true one. Here He felt Himself at home, breatliing His own proper %\t. His words convey a gentle rebuke of their obtuseness in requiring Him to explain this. 'Once here. usual powers of that office. After holding it about ten years he was ordered to Rome, to answer to charges brought against him, but ere he arrived Tiberius died (A. D. 35), and soon after Pilate committed suicide. Herod —See on Mark 6. 14. Philip—a different and very superior Philip to the one whose wife Herodias went to live with Herod Antipas. See Mark 6. 17. Iturea—to the north-east of Palestine ; so called from Ishmael's son Ilur or Jetur (1 Chronicles 1. 31), and anciently belonging to the half tribe of Manasseh. Trachonltls—farther to the north-east, between Iturea and Damascus; a rocky district. Infested by robl>ers, and commltl*^.! by Augustus to Herod the Great to keep in order. Abilene—still more to the north-east, so called from Abila, eighteen miles from Damascus. [Robinson.] Annas and Calaptaan hlgb priests—the former, though deposed, retainea much of Tite Baptism of Clviat. LUKE IV. TJte Genealogy of ChriH, sense of this verse, and thnt no other would have been thought of but for Its supposed improbability and the nn« certainty which it seems to throw over our Lord's real descent. But it is liable to another difficulty, viz., that in this case Matthew makes " Jacob," while Luke makea " Heli," to be Joseph's father ; and though the same man had often more than one name, we ought not to resort to that supposition, in such a case as this, without necessity. And then, though the descent of Mary from David would be liable to no real doubt, even though we had no table of her line preserved to us (see, for example, ch. 1. 2-32, and on ch. 2. 5), still it does seem unlikely—we say not Incredible—that two genealogies of our Lord should be preserved to us, neither of which gives his real descent. Those who take the fci«er opinion, that we have here the line of Mary, as In Matthew that of Joseph— his his Influence, and, probablj', as Sagan or deputy, exercised much of tlie power of tlie high priestliood along witli Calaphas (John 18. 13; Acts 4.6). Both Zadok and Ablathar acted as high priests in David's time (2 Samuel 15.
35), and It seems to have become the fixed practice to have two (2 Kings 25. 18). word of God came nnto John Such formulas, of course, are never used when speaking of Jesus, because the Divine nature manifested itself In Him not at certain isolated moment-s of his life. He was the one everlasting manifestation of the Godhead—The Word.
I Olshatjsen.] 5. every valley, &c. levelling and smoothing, obvious figures, the sense of which Is In the first words of the proclamation, "Prepare ye the way of the Lord." all flesh, &c.—(Quoted literally from the Septuaglnt of Isaiah 40. 5.) The Idea Is that every obstruction shall be so removed as to reveal to the whole world the Salvation of God In Him whose name is the "Saviour" real, there his reputed line—explain the statement about Joseph, that he was "the son of Heli," to mean that he was his son-in-law, as the husband of his daughter Mary (cf. Psalm 98.3; Isaiah 11.10; 49.6; 52.10; Luke 2.31,32; Acts 13. 47). 10-14. What shall we do then 1—to show the sincerity of our repentance, two coats, &c.—directed against the reigning avarice, publicans . . . exact no more, &c.—directed against that extortion which made the publicans a by-word. See on eh. 19. 2, 8. soldiers . . . do violence to none—the word signifies to ' sliake tlioroughly,' and so to ' Intimidate,' prob.ably in order to extort money or other property, accuse falsely—acting as informers vexatiously, on frivolous or false grounds, content with your wages—'rations.' We may take this as a warning against mutiny, which the officers attempted to suppress by largesses and donations. [Webster and Wilkinson.] And thus the "fruits" which would evidence their repentance were just resistance to the reigning sins, particularly of the class to which the penitent belonged, and the manifestation of an opposite spirit. 15-17. whether he were tlxe Christ—showing both how successful he had been In awakening the expectation of Messiah's immediate appearing, and the high estimation, and even reverence, which his own character commanded. Jolin answered, &c.—either to the deputation from Jerusalem (see John 1. 19, &c.), or on some other occasion, simply to remove Impressions derogatory to his blessed Master which he knew to be taking hold of the popular mind, saying unto them all, &c.—In solemn protesta- (as in Ruth 1. 11, 12), and believe that Joseph's name is only introduced instead of Mary's, In conformity with the Jewish custom in such tables. Perhaps this view is attended with fewest difliculties, as It certainly is the best supported. However we decide, It is a satisfaction to know that not a doubt was thrown out by the bitterest of the early enemies of Christianity as to our Lord's real descent from David. On comparing the two genealogies, it will be found that Matthew, writing more immediately for ,Tews, deemed It enough to show that the Saviour was sprung from Abraham and David ; whereas Luke, writing more immediately for Oentiles, traces the descent back to Adam, the parent stock of the whole human family, thus showing him to be the promised "Seed of the woman." .'The possibility of constructing such a table, comprising a period of thousands of years, in an uninterrupted line from father to son, of a family that dwelt for a long time In the utmost retirement, would be Inexplicable, had not the members of this line been endowed with a thread by whicli they could extricate themselves from the many families into whicli every tribe and branch was again subdivided, and thus hold fastand know t?ie member that was destined to continue the lineage. This thread was the hope that Messiah would be born of tlie race of Abraham and David. The ardent desire to behold Him and be partakers of His mercy and glory suffered not the attention to be exhausted through a period embracing thousands of years. Thus the member destined to continue the lineage, whenever doubtful, became easily distinguishable, awakening the hope of a final fulfilment, and keeping It alive until it was consummated.' [Olshausen.] 34-30. son of Mattliat, Ac. — See on Matthew 1. tion. So far from entertaining such a thought as laying claim to the honours of Messlahship, the meanest services I can render to that " Mlglitier than me that is coming after me," are too highan honour forme. Beautiful spirit, distiiifiuishing this servant of Christ throughout! one miglitier than I— ' the Mighter than I.' 18. many other tilings, itc—such as we read In John 1. 29, 33, 34 ; 3. 27-36.
19, 20. but Herod, &c.—See on M.ark 6. 14, &c. and for all the evils which Herod had done—important fact here only mentioned, showing how thorough-going was the fidelity of the Baptist to his royal hearer, and how strong must have been the workings of conscience in that slave of passion when, notwltlietanding such plainness, he "did many things and heard John gladly" (Mark 6. 20, 20).
13-15. In V. 27, Salathlel Is called the so«, while in Matthew 1. 12, he is called the father of Zerubbabel. But they are probably different persons. 38. son of God—Cf. Acts
17.28. CHAPTER IV.
21, 22. Baptism of and Descent of the Spirit upon Jesus. See on Matthew 3. 13-17. when all tl»e people were baptized—that He might not seem to be merely one of the crowd. Thus, as He ro<le Into Jerusalem upon an Ver. 1-13. Temptation of Christ.—See on Matthew 4.
1-11.
14-32. Jesus, Entering on His Pukmc Ministry, MAKES A Circuit of Galilee—Rejection at Nazareth. N. B.—A large gap here occurs, embracing the important transactions in Galilee and Jerusalem whicli are recorded In John 1. 29 to 4. 54, and wliich occurred before John's imprisonment (John 3. 24); wliereas the transactions here recorded occurred (as appears from Matthew 4. 12, 13) after that event. The visit to Nazareth recorded in Mattliow 13. ass, "whereon yet never man sat" (ch. 19. 30), and lay In a sepulchre "wherein was never man yet laid" (John 19. 41), so In His baptism He would be "separate from sinners."
2J-.38. Genealogy op Jesus. 23. he began to be about thirty i. e., 'was about entering on his thirtieth year.' So our translators have taken the word [and so Calvin, Beza, Bloomfibld, Webster and Wilkin.son, 5-1-58 (and Mark 6. 1-6) we take to be not a later visit, but the same with this first one; because we cannot think that the Nazareues, after being so enraged at first display of wisdom as to attempt His destruction, should, on a second display of thesame, wonder at Hand ask how He came by It, as if tliey had never witnessed It Ivfore. a« his custom was—Cf. Acts 17. 2. 17. stood up lo read Others besides rabbins were allowed to address the congregation. See Acts 13. 15. IS, 19. To have fixed on any passage announcing His sufferings (as Isaiah 53.), would have been unsuitable at that early stage of His mln Lstry, &c.]: but 'was about thirty years of age wlien he began (his ministry),' makes better Greek, and Is probably the true sense. [Benqel, Olshausen, Db Wbtte, Meyeu, Alkord, &c.] At this age the priests entered on tlieir oflic'e (Numbers 4. 3). being, as was supposed, the son of Joseph, &c.—Have we In this genealogy, as well as Mattliew's, the line of Joseph* or Is tills the line of Maryf—& point on which there has been great difference of opinion and much acute discussion. Tbose who take the former opinion contend that it Is the natural 102
Clfist Berjiniteih to Preach. LUKE V. MiracvJxyus Draught of Fishes. saving—' but only.' (Cf. Mark 13. 32, Greek.) Sarepta— "Zarephath," 1 Kings 17. 9, a heathen village between Tyre and Sidon. (See Mark 7. 24.) 28, 29. when they heard these tilings—these allusions to X,\\q heathen, jUHt as afterwards with Paul (Acts 22. 21, 22). rose up—Ijroke up the service irreverently and rushed forth, thrust him—with violence, as a prisoner in their liands. brow, &c.—Nazareth, though not built on the ridge of a hill, is in part surrounded by one to the west, having several such precipices. (See 2 Chronicles 25. 12; 2 Kings 9. 33. It was a mode of capital punishment not unusual among the Romans and others.) This was the first insult which l?ut He so'.ects a passage announcing tlie sublime object of His wliole. mission, its Divine cliiiracter, and His special en Uowments for 11; expressed in the first person, and 80 singularly adapted to the first opening of the mouth in His prophetic capacUy, that it seems as if made expressly for this occasion. It is from the well-known section of Isalali's prophecies whose burden is that mysterlbus "Servant of the Lord," despised of man, abhorred of the nation, but before whom kings on seeing Him are to arise, and princes to worship ; in visage more marred than any man and His form than the sons of men, yet sprinkling many nations; labouring seemingly In vain, and spending His strength for naught and in vain, yet Jehotlie Son of God received, and It came from "them of his own household !" (Matthew 10. 36.) 30. passing through the midst, &c.—evidently in a miraculous way, though perhaps quite noiselessly, leading them to wonder afterwards what spell could have come over them, that they allowed him to escape. (Similar escapes, however, in times of persecution, are not unexampled.) 31. down to Capernaum—it lay on the Sea of Galilee (Matthew 4. 13), whereas Nazareth lay high. vah's Servant to raise up the tribes of Jacob and be His Salvation to the ends of the earth (Lsaiah 49., &c.). The quotation is chiefly from the Septuagint version, used in the sj-nagogues. acceptable year—an allusion to the Jubilee year (Leviticus 25. 10), a 3'ear of universal release for person and property. See also Isaiah 49.8; 2 Corinthians
6. 2. As the maladies under which humanity groans are here set forth under the names of poverty, broken-hearted-
Demoniac Healed, unclean—the frequency with which this character of impurity is applied to evil spirits is worthy of notice, cried out, &c.—see on Matthew 8. 29; Mark 3. 11. rebulied them, &c.—see on v. 41. thrown him, &c,—see on Mark 9. 20. what a word— ness, bondage, blindtiess, bruisedness (or crushedness), so, as the glorious Healer of all these maladies, Christ announces Himself in the act of reading it, stopping the quotation just before it comes to " the day of vengeance," which was only to come on the rejecters of His message (John 3. 17). The first words, "The Spirit of the Lord word from the Lord of spirits.
38-41. Peter's Mother-in-law, and Many Others, Healed. See on Matthew 8. 14-17. 41. suffered them not to speak—the marginal reading here is wrong. Our Lord ever refused testimony from devils, for the very reason why they were eager to give it, because He and they would thus seem to be one interest, as His enemies actually alleged. (See on Matthew 12. 24, &c.) See also Acts 16. 16-18. is upon Mii," have been noticed since the days of the Chnrch Fathers, as an illustrious example of Father, Son, and Holy Ghost being exhibited as In distinct yet harmonious action In the scheme of salvation. 20. the minister— the Chazan or synagogue-officer, all eyes fastened on Him—astounded at His putting in such claims, ai. began to say, &c.—His whole address was just a detailed application to Himself of this and perhaps other like prophecies. 33. gracious words— ' the words of grace,'
42-14. Jesds, Sought Out at Morning Prayer, and Entreated to Stay, Declines from the Urgency of His Work. See on Mark 1. 35-39, where we learn how early He retired, and how He was engaged in solitude when they came seeking Him. stayed him- ' were staying Him,' or sought to do it. What a contrast to tlie Gadarenes ! The nature of His mission required Him to keep moving, that all might hear the glad tidings. (Matthew referring both to the richness of his matter and the sweetness of His manner (Psalm 45. 2). Is not tUls, AcSee on Matthew 13. 54-56. They knew he had received "no rabbinical education, and anything supernatural they seemed incapable of conceiving. 23. this proverb—like our ' Charity begins at home.' whatsoever, &c.—'Strange rumours have reached our ears of Tliy doings at Capernaum ; but if such power resides in Thee tocurethe ills of humanity, why has none of it yet come nearer home, and why is all this alleged power reserved for strangers?' His choice of Capernaum as a place of residence since entering on public life was. It seems, already well known at Naza-
8. 34.) I must, Ac-but duty only could move Him to deny entreaties so grateful to His spirit.
CHAPTER V.
Ver. 1-11. Miraculous Draught of Fishes—Call op Peter, James, and John. Not their.first call, however, recorded John 1. 35-42; nor their seconri, recorded Matthew reth ; and when He did come thither, to give no displays of His power when distant |)lace8 were ringing with His fame, wounded their pride. He had indeed " laid his hands on a few sick folk and healed them," Mark
4. 18-22; but their third and last before their appointment to the apostleshlp. That these calls were all distinct and progressive, seems quite plain. (Similar stages are observable in other eminent servants of Christ.) 3. taught out of the ship—see on Matthew 13. 2. 4. for a draught -munificent recompense for the use of his boat. 5. Master—betokening not surely a first acquaintance, but a relationship already formed, all nlghtthe usual time of fishing then (John 21. 3), and even now Peter, as a fisherman, knew how hopeless it was to " let down his net" again, save as a mere act of faith, "at His word" of command, which carried in it, as it ever does, assurance of success. (This shows he must have been already and for some time a follower of Christ.) 6. net brake—rather 'was breaking,' or 'beginning to break,' as v. 7, "beginning to sink." 8. depart, Ac—Did Peter then wish Christ to leave him? Verily no. His all was wrapt up in Him. (John 6. 68.) 'Twas rather, 'Woe Is me. Lord ! How shall 6.5; but this seems to have been done quite privately, the general unbelief precluding anything more open. 84. and he said, &c. —He replies to the one proverb by another, equally familiar, which we express in a rougher form — 'Too much familiarity breeds contempt.' Our Lord's long residence in Nazareth merely as a townsman had made him too common, incapac.- tating them for appreciating Him as others did who were less familiar wUh hi* every-day demeanour in private life. A most important principle, to whlcli the jvise will pay due regard. (See also Matthew 7. 6, on which our Lord Himself ever acted.) 25-27. But I tell you, &c.—falling back for support on the well-known examples of Elijah and Elisha (EUseus), whose miraculous power, passing by those who were near, expended Itself on those at a distance, yea on heathens, 'the two great prophets who stand at the commencement of prophetic antiquity, and whose miracles strikingly prefigured those of our Lord. As He Intended like them to feed the poor and cleanse the lepers, I abide this blaze of glory 7 A sinner such as I am Is not fit company for Thee.' (Cf. Isaiah 6. 5.) 10. fear not, Simon—this shows how the Lord read Peter's speech. The more highly they deemed of Him, ever the more grateful
Ylf: points to these miracles of mercy, and not to the fire from heaven and the bears that tore the mockers.' [Stier.] three years and six month*—So James 5. 17, including perhaps the six months after the last fall of rain, when there would be little or none at any rate; whereas In 1 Kings 18. 1, which says the rain returned "In the third year," that period is probably not reckoned, save . . . it was to the Redeemer's spirit. Never did they pain Him by manifesting too lofty conceptions of Him. from Itenceforth —marking a new stage of their connection with Christ. The last was simply, "I will make you fishers." flahers of men—' What wilt thou think, Simon, overwhelmed by Plueking Corn on the Sabbath. LUKE VI, VII. The Twelve Apostles CItogcn. this draught of fishes, when I shall bring lo thy net what will beggar all this gl Dry?' Bee on Matthew 4. 18. 11. forsook all—They did this before (MaUhew 4. 20); now tliey do it again ; and yet alter tlie Crucifixion they are at tlieir boats once more. (John 21. 3.) In such a business this is easily conceivable. After Pentecost, however, they appear to have finally abandoned their secular calling.
Multitudes-Glorious Healings. l!J, 1.3. went ont— probably from Capernaum, all night in prayer . . . and wlien . . . day, he called, &c.—tlie work with whioli the next day began shows what had been the burden of this ?(i.f//ir« devotions. As Hedirected His disciples to pray for " labourers" Just before sending Iheinsi lvrs forth (see on Matthew 9. 37; 10. 1), so here we find the Lord MiinseU In prolonged communion with His Fatlier in piepaialion for the solemn appointment of those nu n who were to give birth to His Church, and from whom the world in all time was to take a new mould. How iiist i iiciive is this; 1»-16. See on Matthew 10. 2-4. 17. in tUv plain-by some rendered 'on a level place,' i. e., a piece of high tableland, by which they understand the same thing, as "on the mountain," where our Lord delivered the sermon i*ecorded by Matthew (5. 1), of whicli they take this follow-
12-16. Leper Healed. See on Matthew 8. 2-4. 15. but BO, &c.^—See on Mark 1. 45.
17-2(). Paualytic Healed. S*-s on Matthew 9. 1-8. 17. Pharisees and doctors . . . sitting bj-—the highest testimony yet borne to our Loi'd's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him. power of tlic Lord present—with Jesus, to heal them—the sick people. 18. house-top the flat roof, throujfh the tiling . . . before Jesns—See on Mark 2. 2. SJi. take up thy couch—'sweet saying! The bed had borne the man; now the man shall bear the ing discourse of Luke to be but an abridged form. But as the sense given In our version is the more accurate, so there are weighty reasons for considering the discourses different. This one contains little more than a fourth of the other; It has woes of its own, as well as the beatitudes common to both; but above all, that of Matthew was plainly delivered a good while before, while this was sp<iken after the choice of the twelve; and as we know that our Lord delivered some of His weightiest sayings more than once, there is no dilficulty in supposing this to be one of His more extended repetitions; nor could anything be more worthy of It. 19. healed—kept healing, denoting successive acts of mercy till it went over that needed. There Is something unusually grand and pictorial in this touch of description. 20, ai. In the Sermon on the Mount the benediction Is pronounced upon the "poor in spirit" and those who "hunger and thirst bed !' [Bengel.]
27-32. Levi's Call and Feast—See on Matthew 9. 9-13; and Mark 2. 14. 30. their scribes—a mode of expression allowing that Luke was writing for Gentiles.
33-3!). Fasting. See on Mattliew 9. 14-17. The incongruities mentioned in v. 36-38 were intended to illustrate the difference between the genius of the old and new economies, and tlie danger of mixing up the one with the other. As in the one case supposed, "the rent is made worse," and in the other, " the new wine is spilled," so by a mongrel mixture of the ascetic ritualism of the old with the spiritual freedom of the new economy, both are disfigured and destroyed. Tlie additional parable in v. 39, which is pecuaffeirighteotcsness." (Matthew 5. 3, 6.) Here It is simply on the "poor" and the "hungry now." In this form of the discourse, then, our Lord seems to have had in view " the poor of this world, rich in faith, and heirs of the kingdom which God hath promised to them that love him," as "these very beatitudes are paraphrased by James (2. 5). langli—how charming is the liveliness of this word, to express what in Matthew is called being "comforted!" separate you—whether from their Church, by excommunication, or from their society; both hard to flesh and blood. for tlie Son of man's sake—cf. Matthew 5. 11. " for My sake;" and immediately before, " lor righteousliar to Luke, has been variously interpreted. But the "new wine" seems plainly to be the evangelical freedom which (''lirist was introducing; and the old, the opposite spirit of Judaism: men long accustomed to the latter could not be expected " straightway"—all at once—to take a liking lijr the former; q. d., 'These inquiries about the difference between my disciples and the Pharisees,' and even John's, are not surprising; they are the effect of a natur il revulsion against sudden change, which time will cure; the new wine will itself in time become old, and so acquire all the added charms of antiquity. What lessons does this teach, on the one hand, to those who unreasonably cling to what is getting antiquated; and, on the other, to hasty reformers who liave no patience with the timidity of their weaker brethren ! ness' sake" (V. 10). Christ thus binds up the cause of righteoK.Diess in the world with the reception of Himself. 33. leap for joy—a livelier word than "be exceeding glad" o: 'exult,' Matthew 5. 12. 24,25. rich . . . full . . . laugh —who liave all their good things and Joyous feelings here and now, ii\ perishable objects, received your consolation—see on cli. 16. 25. shall hunger—their inward craving strong as ever, but the materials of satisfaction for ever gone. 20. all speak well of you—alluding to tlie court paid to the false prophets of old. (MIcali 2. 11.) For the principle of this woe, and Its proper limits, see John
CHAPTER VI.
Ver. 1-5. Plucking Corn Ears on Sabbath. See on Matthew 12. 1-8; and Mark 2. 23-28. 1. Second sabbath aftei the first—an obscure expression, occurring here only, generally understood to mean, the first sabbath after the second day of unleavened bread. The reasons cannot be stated here, nor is the opinion itself quite free Irom difficulty. 5. Lord also—rather 'even,' as Mattliew
15. 19. 27-36. See on Matthew 5. 44-48; 7. 12; and 14. 12-14. 37, 38. See on Matthew 7. 1, 2; but this Is much fuller and more graphic. 39. can tlie blind, &c.—not In the Sermon on the Mount, but recorded by Matthew In another and very striking connection, ch. 15. 14. 40. the disciple, &c. —q. d., 'The disciple aims to come up to his master, and he thinks himself complete when he does so: If you then be blind leaders of the blind, the perfection of one's training under you will only land him the more certainly
12. 8—of the sabbath—as naked a claim to all tlie auihorUy of Him who gace the law at Mount Sinai as could possibly be made; q. d. 'I have said enough to vindicate tlie men ye carp at on my account: but in this place is the Lm-d of the law, and t/icy have His sanction.' See on Mark 2. 28.
6-11. Withered Hand Healed. See on Mattliew 12.
9-15; and Mark 3. 1-7. watched whether, &e.—in Matthew this Is put as an ensnaring question of theirs to our Lord, wlio accordingly speaks to the state of their hearts, v. in one common ruin with yourselves.' 41-49. See oa Matthew 7. 3-5, 16-27.
9, Just as If they had spoken It out. 9. good or evil, save or destroy-By this novel way of putting His case, our Lord teaches the great ethical principle, thai to neglect any opportunity of doing good is to incur the guilt of doing evil
CHAPTER VII.
Ver. 1-10. Centurion's Servant Healed. See on Mat thew 8. 5-13. 4. he was wortliy, &c.—a testimony most precious, coming from those who probably were strangers to the principle from which he acted. (F.cclesiastes 7. 1.) lovctli our nation—having found that " salvation was of the Jews," he loved theni fur II. built, Ac, —his love took this practical and appropriate form. and by this law He bound His own spirit. (See on Mark
8. 4.) 11. filled with madness—the word denotes .senseless rage at Ihi conlusion to which our Lord had put them, both by word and deed, what to do with Jesus—not so much whi'tlwr to get rid of Him, but liow to compass It.
(See on Matthew .3. 0.)
12-19. THK TWELVB AP03TLK8 CHOSKN — GATHKBJ NO U-17. Wiuow or Nain's Son Raised ToXiiFE. (lu Luk*
Oirisl's Testimony of John. LUKE viri. His Feel Washed with Tean. only ) 11. Naln—a small village not elsewhere mentioned lu Scripture, and only this once probably visited by our Lord ; it lay a little to the south of Mount Tabor, About twelve miles from Capernaum. 12. carried outwas being carried out." Dead bodies, being ceremon ially unclean, were not allowed to be buried within the cities (though the kings of David's house were buried in the city of David), and the funeral was usually on the same day as the death, only son, &c.—afifectiug particulars, tween them ; but she could keep her leeiings no longer to lierself, and having found her way to Him (and entered along with him, v. 45), they burst forth iu this surpassing yet most artless style, as If her whole soul would go out to Him. 39. the Pharisee— wlio had formed no definite opinion of our Lord, and invited Him apparently to obtain materials for a judgment, spake within himself, &c.—'Ha! I have Him now; He plainly knows nothing of the person He allows to touch Him, and so. He can be no propliet.' Not so fast, Simon; thou hast not seen through thy Guest yet, but He hath seen through thee. 40-43. Like Nathan with David, our Lord conceals His home-thrust under the veil of a parable, and makes His host himself pronounce upon the case. The two debtors are the woman and Simon ; the criminality of the one was ten times that of the other (in the proportion of "5(X)" to "50"); but both being equally insolvent, both are with equal frankness forgiven ; and Simon is made to own. that the greatest debtor to forgiving mercy will cling to her Divine Benefactor with the deepest gratitude. Does our Lord then admit that Simon was a forgiving man 7 Let us see. 45-47. I entered . . . no water—a compliment to guests. Was this "much love?" Was it anyf no kiss—of salutation. How much love was here ? Aity told with delightful simplicity. 13, 14. the Lord—'This sublime appellation is more usual with Luke and John than Matthew; Mark holds the mean.' [Bengel.J saw her, had compassion, &c.—What consolation to thousands of the bereaved has this single verse carried from age to age ! 14, 15. What mingled majesty and grace shines in this scene! The Resurrection and tlie Lite in human flesh, with a word of command, bringing back life to tlie dead body; Incarnate Compassion summoning
Its absolute power to dry a widow's tears! 10. visited hi8 people—more than bringing back the days of Elijali and Elisha. (1 Kings 17. 17-24; 2 Kings 4. 32-37; and see on Matthew 15. 31.)
18-35. The Baptist's Message, thk Reply, and conSKQUENT Discourse. See on Matthew 11. 2-14. 39, 30. nud all the people that heard— at all* with oil . . . not anoint—even common olive-oil in contrast with the woman's " ointment" or aromatic balsam. What evidence was thus afforded of any feeling which forgiveness prompts? Our Lord speaks this with delicate politeness, as if hurt at these inattentions of His host, which though not invariably shown to guests, were the customary marks of studied respect and regard. The Inference is plain only one of the debtors was really forgiven, though in tlie first instance, to give room for the play of withheld feelings, the forgiveness of both is supposed in the parable, her sins %vlilch are many— ' on hearing (tiiis).' These are the observations of the Evangelist, not of our Lord. Knd the pnbllcans—a striking clause. Justified God, bring baptized, &c.—rather, ' having been baptized.' The meiining is. They acknowledged the Divine wisdom of such n preparatory ministry as John's, in leading them to Him who now spake to them (see ch. 1. 16, 17); whereas the Pharisees and lawyers, true to themselves in refusing the baptism of John, set at naught also the merciful desigti (if God iu the Saviour himself, to their own destruction. 31-35. the Lord said, <fec.—As cross, capricious children, invited by tlieir playmates to join them in their amusements, will play with them neither at weddings nor funerals (juvenile imitations of the joyous and mournful scenes of life), so tliat generation rejected both Jolin and his Master: the one because he was too unsocial—more like a demoniac than a rational man; the otfier, because he was too much the reverse, given to animal indulgences, and consorting with the lowest classes of society. But the children of Wisdom recognize and honour her, whether in the austere garb of the Baptist or in the more attractive style of his Master, whether in the Law or in the Gospel, whether in rags or in royalty; for "the fall tout loatheth an honeycomb, but to the hungry soul every bitter thing is meet." (Proverbs 27. 7.)
' tliose many sins of hers,' our Lord, who admitted how much moresheowed than the Pharisee, now proclaims in naked terms the forgiveness of her guilt, for—not because, as if love were the cause of forgiveness, but 'inasmuch as,' or 'in proof of which.' The latter clause of the verse, and the whole structure of the parable, plainly show this to be the meaning, little forgiven . . . lovelh little— delicately ironical Intimation of no love and no forgiveness in the present case. 48. said unto lie«", &c.—an unsought assurance, usually springing up unexpected in the midst of active duty and warm affections, while often it Hies from those who mope and are paralyzed for want of it. 49, 50. they that sat . . . who is this I &c.—no wonder they were startled to hear One wlio was reclining at the same couch, and partaking of the same hospitalities with tliemselves, assume the awful prerogative of 'even forgiving sins.' But so far from receding from this claim, or softening it down, our Lord only repeats it, with two precious additions: one, announcing what was the one secret of the " forgiveness" she had experienced, and which carried "salvation" in its bosom; the other, a glorious dismissal of her In that "peace" which she had already feltj but is now assured she has His full warrant to enjoy! This wonderful scene teaches two very weighty truths: 36-50. Christ's Veet Washed -with Tears. 37, 38. a Inner—one wlio had led a profligate life. iV. B.— There is no ground whatever for the popular notion that this woman was Mary Magdalene, nor do we know what her name was. See on ch. 8. 2, an alabaster box of ointment—a perfume-vessel, in some cases very costly (John 12.5). 'The ointment lias here a peculiar interest, as the oflering by a penitent of what had been an accessory in her unliallowed work of sin.' [Alford.] at hU feetbehlnd him tlie posture at meals being a reclining one, with tlie feet out behind, began to wa«h, Ac.—to' water with a shower.' The tears, which were quite involuntary, poured down in a flood upon His naked feet, as she bent down to kiss (1.) though there be degrees of guilt, insolvency, or inabilify to wipe oul the dishonour done to God, is common to all sinners, (2.) As Clirist is the Great Creditor to whom all debt, whether great or small, contracted by sinners is owing, so to Him belongs the prerogative of forgiving it. This latter truth is brought out in the structure and application of the present parable as it is nowhere else. Either then Jesus was a blaspheming deceiver, or He is God manifest in the flesh. lliera; and deeming them rather fouled than washed by this, she hastened to wipe them ofl" with the only luwel she had, the long tresses of her own hair, 'with wliich slaves were wont to wash their masters' feet.' [Stikr.] klmed—the word signifies 'to kiss fondly, to caress,' or to 'kiss again and again,' whicli v. 4o shows is meant here. What prompted this? Much love, springing from a sense cj much forgiveness. So says He who knew her liearl, v. 47. Where she had met with Christ before, or what words of His had brought life to her dead heart and a sense of Divine pardon to her guilty soul, we know not. But prolmbly she was of the crowd of "publicans and sinners" whom Incarnate Compa.ssion drew so often around Him, and heard from His lips some of those wordo such as never man spake, "Come unto me, all ye that labour," Ac. No peraooal interview had up to this time taken place be- CHAPTER VIII.
Ver. 1-3. A Galilean Circuit, with the Twelvb and certain Ministering Women. (In Luke only.) went—' travelled,' ' made a progress'—throughout every city and village— ' through town and village'—preaching, Ac—the Prince of itinerant preachers scattering far and wide the seed of the Kingdom, certain women healed, &c.—on whom He bnd the double claim of having brought healing to their bodies and new life to their 105
Christ TtTcnislered In by Women. LUKE IX. Pda-^s Confession of Christ. souls. Drawn to Him by an attraction more tlian magnetic, they accompany Him on tills tour as His almoners —ministering unto Him of their substance. Blessed Saviour! It melts us to see Thee living upon the love of Thy ransomed people. That they bring Thee their poor offerings we wonder not. Thou hast sown unto them spiritual things, and they think It, as well they might, a small thing that Thou shouldst reap their carnal things. haps they witnessed at a distance the sudden calming c tlie tempest. Here at least they are, watching for His re turn, and welcoming Him to the shore. The tide of HI popularity was now fast rising. 415. Who tonched me —'Askest Thou, Lord, who touched Thee? Rather a " who touched Thee not In such a throng.' 46. somebod touched—yes, the multitude "thronged and pressed Him' —" they jostled against Him," but all involuntarily; the. were merely carried along ; but one, one only—" somebod touched Him," with the conscious, voluntary, dependen touch of faith, reaching forth Its hand expressly to hav cont.act with Him. This and this only Jesus acknow ledges and seeks out. Even so, as the Church Fatlier Atr GUSTiN long ago said, multitudes still come similarly close t (J r^^rinthians 9. 11.) But dost Thou take it at their hand, ai.d subsist upon it ? " Oh the depth of the riches"—of this poverty of His ! Mary Magdalene— t". e. , probably, of Magdala, on which see Matthew 15. 39. went—rather 'had gone.' seven devils—(Mark 16. 9.) It is a great wrong to this honoured woman to identify her with the once profligate woman of ch. 7. 37, and to call all such penitents Magdalenes. The mistake has arisen from confounding unhappy demoniacal possession with the conscious entertainment of diabolic impurity, or supposing the one to have been afflicted as a punishment for the other—foi which there is not the least scriptural ground. Joanna, wife of Cliuxa, Herod's steward—If the steward of such a godless, cruel and licentious wretch as Herod Antipas
Christ in the means o/ grace, but all to no purpose, being ontr sucked into the crowd. The voluntary, living contact o faith is that electric conductor which alone draws virtu out of Him. 47. declared before all—this, though a grea trial to the shrinking modesty of the believing woman was just what Christ wanted in dragging her forth, her public testimony to the facts of her case—both her disease, with her abortive efforts at a cure, and the instantaneous and perfect relief which her touch of the Great Healer had brought her. 55. give her meat—See on Mark 5. 43.
(see on Mark 6. 14, <tc.) dil Tered greatly from himself, his post would be no easy or enviable one. That he was a disciple of Christ is very Improbable, though he might be favourably disposed towards Him. But what we know not of him, and may fear he wanted, we are sure his wife possessed. Healed either of " evil spirits" or of some one of the "infirmities" here referred to—the ordinary diseases of humanity—she Joins in the Saviour's train of grateful, clinging followers. Of "Susanna," next mentioned, we know nothing but the name, and that here only. But her services on this memorable occasion have immortalized her name. "Wheresoever this gospel shall be preached throughout the whole world, this also that ehe hath done," in ministering to the Lord of her substance on His Galilean tour, "shall be spoken of as a memorial of her." (Mark 14.9.) many others—i.e., many oiheT healed women. What a train! and all ministering nnto Him of tlieir substance, and He allowing them to do it and subsisting upon It! 'He who was the support of the spiritual life of His people disdained not to be supported by them in the body. He was not ashamed to penetrate so far Into the depths of poverty as to live upon the alms of love. He only fed others miraculously ; for Him-
CHAPTER IX.
Ver. 1-6. Mission of the Twelve Apostles. See on Matthew 10. 1-15. 1. power and authority—He both gttoiifled and authorized them.
7-9. Herod Troubled at what he Hears of Christ, Desires to See Him. See on Mark 6. 14-30. 7. perplexed—'at a loss,' 'embarrassed ' — said of some that John was risen—among many opinions, this was the one which Herod himself adopted, for the reason, no doubt, mentioned on Mark 6. 14—desired to see him—but did not, till as a prisoner He was sent to him by Pilate just before His death, as we learn from ch. 2.3. 8.
10-17. On the Return of the Twelve, Jesus retires with them to Bethsaida, and there Miraculously Feeds Five Thousand. See on Mark 6. 31-44.
18-27. Peter's Confession of Christ— Our Lord's First Explicit Announcement of His Afproachinq Death, and Warnings Arising Out of it. See on Matthew 16. 13-28 ; and Mark 8. 34. 84. will save—' is minded to save,' bent on saving. The pith of this maxim depends—as often in such weighty sayings (for example, " Let the dead bury the dead," Matthew 8. 22)—on the double sense attached to the word "life," a lower and a higher, the natural and the spiritual, temporal and eternal. An entire sacrifice of the lower, or a willingness to make it, is indispensable to the preservation of the higher self, He lived upon the love of His people. He gave all things to men. His brethren, and received all things from them, enjoying thereby the pure blessing of love: which Is then only perfect when It is at the same time both giving and receiving. Who could Invent such things as tliese ? ' It was necessary to live in this manner that it might be so recorded.' rOLSHArsEN.]
4-18. Parable of the Sower.—See on Mark 4. 3-9, 14- life; and he wlio cannot bring himself to surrender the one for the sake of the other shall eventually lose both. 36. ashamed of me and of my words—the sense of shame is one of the strongest In our nature, one of the social affections founded on our love of reputation, which causes instinctive aversion to what Is fitted to lower It, and was given us as a preservative from all that Is properly shameful. When one is, in this sense of It, lost Va shame, he is nearly past hope. (Zecliariah 3. 5; Jeremlab '20. 16. No man, &c.—See on Matthew 5. 15, of which this is nearly a repetition. 15. For nothing, <&c.—See on ch. 12.2. 18. how ye—in Mark 4.24, "what ye hear." The one Implies the other. The precept Is very weighty, seemeth to have—or, ' thlnketh that he hath ' (Margin). The "having" of Matthew 13. 12 (on which see), and this thinking he hath,' are not different. Haliging loosely on iim, and not appropriated. It is and is not Ills.
19-21. His MOTHEK AND BRETHREN DESIRE TO SPEAK WITH Him.—See on Mark 12. 46-50.
6.15; 3.3.) But when Christ and "His words "-Christianity, especially in its more spiritual and uncompromising features—are unpopular, the same instinctive de-
22-25. Jesus, crossing the Lake, Stills the Stou.m.— See on Matthew 8. 23-27, and Mark 4. awi. 23. fllle»l— sire to stand well with others begets the temptation to be ashamed of Him, which only the ' expulsive power ' of a higher affection can effectually counteract. Son of man be ashamed when he cometh, Ac—He will render to that man his own treatment; He will disown him before the most august of all assemblies, and put him to "shame And everlasting contempt." (Daniel 12. 2.)
were getting filled,' i.e., those who sailed ; meaning that their ship was so.
2ft-39. Demoniac or Gadara Healed.—vSee on Mat- .hew 8. 28-34; and Mark 5. 1-20.
40-56. Jaikus' Daughter Raised, and Issue of Blood Healed.—.See on Matthew 9. 18-20; and Mark 5.21-43. 40. glaKlIy received him, for . . . all waiting hlin—Tlio abundant teaching of that day (In Matthew 13. : and see Mark 4. 36), had only whetted the people's appetite; and disappointed, as would seem, that He had left them In the evening to cross the lake, they remain hanging about the oeach, having got a hint, probably through some of His disciples, that He would be bacJc the same evening. Per106 ' Oli shame, to be put to shame before God, Christ, and angels!' [Bkngel.] 87. not taste of death till they see the kingdom of God— "see It come with power" (Mark 9. 1); or see " the Son of man coming in His kingdom " (Matthew 16. 28). The reference, beyond doubt, is to the firm establishment and victorious progress, in the lifetime of some then present, of that new Kingdom of Christ, which was destined to rite Transfiguration of Chriat. LUKE IX. Demoniac and Lunatic Boy Ilealvl. work the greatest of all changes on this earth, and be the ^rauU pledge of His final coming in glorj'. which thoy appeared ; thtii profouna interest in the progress of it , their humble solaces and encouragements to go through with it; and their sense of its peerless and overvihelming glory. 'Go, matchless,- adored One, a Lamb to the slaugliter! rejected of men, but chosen of God and precious; disliououred, abhorred, and soon to be slain by men, but worshipped by cherubim, ready to be greeted by all heaven. In virtue of that decease we are here; our all is suspended on it and wrapped up in it. Thine every step is watched by us with ineflable interest; and though It were too liigli an honour to us to be permitted to drop a word of cheer into that precious but now clouded spirit, yet, as the firstfruits of harvest, the very joy set before Him, we cannot choose but tell Him that what is Aie depth of shame to Him is covered with glory in the eyes of Heaven, that the Cross to Him is the Crown to us, that that "decease" is 28-3«. Jesus Transfigured, as. an eight days after these aaylngg— including the day on wliich this was upoken and that of the Transfiguration. Matthew and Mark say " after six days," excluding these two days. As the "sayings" so deflnitelj' connected with the Traasflgnration scene are those announcing His death —at wliich Peter and all the Twelve were so startled and scandalized—so tliis scene was designed to show to the eyes as well as the heart how glorious that death was In the view of Heaven. Peter, James, and John partners before in secular business; now sole witnesses of the resurrection of Jairus' daughter (Mark 5. 37), the Transfiguration, and tlie Agony in the garden (Mark
14.33). a moiuitaln—not Tabor, according to long traall our salvation and all our desire.' And who can doubt that such a scene did minister deep cheer to that spirit? dition, with which the facts ill comport, but some one near the lake, to pray— for the period He liad now reached was a critical and anxious one. (See on Mattliew 'Tis said they "talked" not to Him, but "unth Him:" and if they told Him how glorious His decease was, might He not fitly reply, ' I know it, but your voice, as messengers from heaven come down to tell it me, is music in mine
16. 13.) But who can adequately translate those "strong cryings and tears?" Methlnks, as I steal by His side, I hear from Hira these plaintive sounds, ' Lord, Wiio hath believed Our report? I am come unto Mine own and Jline own receive Me not; I am become a stranger unto My brethren, au alien to My mother's children: Consider Mine enemies, for they are many, and tliey hate Me with cruel hatred. Arise, O Lord, let not man prevail. Thou that dwellest between the cherubim, shine forth: Show Me a token for good: Father, glorify Thy name." 29. as He prayed, tl»e fashion, &c.—before He cried He was answered, and whilst He was yet speaking He was heard. Blessed interruption to prayer this! Thanks to God, transfiguring manifestations are not quite strangers here. OftUmes in the deepest depths, out of groanings' which cannot be uttered, God's dear children are suddenly transported to a kind of heaven upon earth, and their soul is made as the chariots of Aminadab. Their prayears.' 33. and when they were awake—so, certainly, the most commentators: but if we translate literally, it should be 'but having kept awake.' [Meyer, Alford.] Perhaps 'having roused themselves up' [Olshausen] may come near enough the literal sense; but from the word used we can gatlier no more than that they slwok off their drowsiness. It was night, and the Lord seems to have spent the whole night on the mountain (v. 37). saw his glory, &c.—the empliasis lies on "saw," qualifying them to become "eye-witnesses of His majesty" (2 Peter 1. 10). 33. they departed—Ah ! bright manifestations in this vale of tears are always " departing" manifestations. 34, 35. a cloud—not one of our watery clouds, but the Shekinah-cloud (see on Matthew 2;i 39), the pavilion of the manifested presence of God with His people, what Peter calls " the excellent" or "magnificent glory" (2 Peter 1. 17). a voice "such a voice," says Peter emphatically; "and this voice (he adds) we heard when we were with Him lu the holy mount." (2 Peter 1. 17, 18.) my beloved Son ers fetch down such light, strength, holy gladness, as make their face to shine, putting a kind of celestial ra/liance upon it. (2 Corinthians 3. 18, with Exodus 34.
U9-35.) raiment white, &c.—Matthew says, " His face did thine as the sun" (17. 2), and Mark says " His raiment became shining, exceeding white as snow, so as no fuller on earth can white them" (9. 2). The ligiit, then, it would seem, shone not upon Him from wit Jumt, but mit of Him /ram uiifiin; He was all irradiated, was in one blaze of celestial glory. What a contrast to that "visage more marred than men, and His form than the sons of men !"
. . . hear Him reverentially, implicitly, alone. 36. Jesus found alone—Moses and Ellas are gone. Tlieir work is done, and they have disappeared from the scene, feeling no doubt with their fellow-servant the Baptist, "He must Increase, but I must decrease." The cloud too is gone, and the naked majestic Christ, braced in spirit, and enshrined in the reverent affection of His disciples, is left— to sufl Ter ! kept It close—feeling, for once at least, that such things were unmeet as yet for the general gaze.
(Isaiali 52. 14.) 30, 31. there talked with him two men. . . Moses and Ellas . . . appeared In glory— ' Who would have believed these were not angels had nob their human names been subjoined?' [Benqei,.] (Cf. Acts 1. 10; Mark 16. 5.) Moses represented "the law," Elijali "the prophets," and both together the whole testimony of the Old Testament Scriptures, and the Old Testament saints, to Christ; now not borne in a book, but by living men, not to a coming, but a come Messiah, visibly, for they "appeared," and audibly, for they "spake." spake—'were speaking.' of hU decease—'departure;' beautiful euphemism (softened term) for death, which Peter, who witnessed the scene, uses to express his own expected death, and the use of which single term seems to have recalled the whole by a sudden rush of recollection, and occasioned that delightful allusion to this scene wliich we find in 2 Peter 1. 15-18. which he should accomplish —'was to fulfil.' at Jemsalem—Mark the historical character and local features which Christ's death assumed to these glorified men—as important as it is charming—and see on ch. 2. U. What now may be gathered from this statement? (1.) That a dying Messiah is the great article of the true Jervish theology. For a long time the Church had fallen clean away from the faith of this article, and even from a preparedness to receive it. But here we have that Jewel raked out of the dunghill of Jewish traditions, and by the true representatives of the Church of old made the one subject of talk with Christ himself. (2.) The adoring
87-45. Demoniac and Lunatic Boy Healed—Chkist'3 Second Explicit Announcement of His Death and' Resurrection.—See on Mark 9. 14-32. 43-45. the mighty* power of God—'the majesty' or 'mightiness' of God lii this last miracle, the Transfiguration, &c. ; the Divine grandeur ot Christ rising upon them daily. By comparing Matthew 17. 22, and Mark 9..30, we gather that this had been the subject of conversation between the Twelve and their Master as they Journeyed along, these sayings not what was passing between them about His grandeur [Meyer, &c.], but what He was now to repeat for the second time about His sufferings [De Wettb, Stikk,. Alford, &c.]; q. d., ' Be not carried off your feet by all this grandeur of Mine, but bear in mind what I have alreadytold y m, and now distinctly repeat, that that Sun Inwhose '"earns ye now rejoice is soon to set in midnight' gloom. " The Son of man," says Christ, " into the hands of men- -a remarkable antithesis (also in Matthe-w 17, 22, and Ma k 9.31). and they feared—'insomuch that tliey feared.' Their most cherished ideas were so completely dashed by such announcements, that they were afraid of laying themselves open to rebuke by asking Him any. questions.
46-48. Strife amonq the Twelve, who. (miould bb Gkeatest-John Rebuked for Excldsiveness. 4648. See on Matthew 18. 1-5. 49, 50. Johnjinawcred, &c —The link of connection here with the foregoing context lies in the words "in My name" (v. 48). . 'Oh, as to that 107 ffrotiiude of glorified men for His undertaking to accomplish tuch a decease; titeir felt dependence upon it for the glory in 54
The Refusal of the Samaritans. LUKE X. The Mission of the Seventy.
(8ftld John, joung, warm, but not sufficiently apprehending Christ's teaching in these things), we saw one casting out devils "in Thy name," and we forbade him: Were we wrong?' 'Ye were wrong.' ' Bnt we did "becHn.se he fo Uoweth not us." ' 'No matter. For (1.) "There
57-62. INCIUENTS ILLTTSTRATIVR OF DFSCIPLESHIP. S7, 58. The PRECIPITATE disciple. See on Matthew 8. 19, 20. 59, 60. The PROCRASTINATING disciple. See on Matthew
8. 21, 22. 61, 6*. The IRRESOLUTE disciple. I will follow. . . tout—The second disciple had a " bnt" too—a diiliculty in the way Just then. Yet the different treatment of the two cases shows how diflierent was the sj/irit of the two, and to that our Lord addressed Himself. The case of Elisha (1 Kings 19. 19-21), though upj Htrenlly similar to this, will be found quite diflerent from the "looking back" of this case, the best illustration of which Is that of those Hindoo converts of our day who, when once persvaded to leave their spiritualfathers in order to " bid thcti farewell which are at home at their house," very rarely return to them. no man, Ac—As ploughing requires an eye Intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. Though the reference seems chiefly to ministers, the application is general. The expression "looking back" has a manifest reference to " Lot's wife." (Genesis is no tnau wliich shall do a miracle in my name that can lightly (or 'soon') speak evil of Me," Mark 9. 39. And (2.)
If snch a person cannot be supposed to be " against us," yoii are to hold him "for us." ' Two principles of immense importance. Christ does not say this man should noi have followed "with them," but simply teaches how he was to be regarded tJumgh he did not—M a reverer of His name and a promoter of His cause. Surely this condemns not only those horrible attempts by force to shut up all within one visible pale of disctpleship, which have deluged Christendom with blood In Christ's name, but the same spirit in its milder form of proud ecclesiastic scowl upon all who "after the form which they call a sect (as the word signifies, Acts 34. 14), do so worship the God of their fathers." Visible unity in Christ's Church is devoutly to be sought, but this is not the way to it. See the noble spirit of Moses, Numbers 11. 31-29.
19. 26; and see on ch. 17. 32.) It is not actual return to the world, but a reluctance to break with it, 51-56. The Period of His Assumption Approaching, Christ takes His Last Leave of Galilee—The Samaritans Refuse to Receive Him. 61. tUe time wng come—rather, ' the days were being fulfilled,' or approaching tiieir fulfilment—that he should be received up of His assumption,' meaning His exaltation to the Father; a sublime expression, taking the sweep of His whole career, as if at one bound He was about to vault into glory. The work of Christ in the flesh is here divided into two great stages ; all that preceded this belonging to the one, and all that follows it to the other. During the one, He formally "came to His mvn" and "would have gathered them:" during the other, the awful consequences of "His own receiving Him not" rapidl.v revealed themselves, he steadfastly get His face—the "He" here is emphatic— CHAPTER X.
Ver. 1-24. Mission of the Seventy Disciples, and THEIR Return. As our Lord's end approaches, the preparations for the establishment of the coming Kingdom are quickened and extended. 1, the Lord—a becoming title here, as this appointment was an act truly lordly. [Bengel.] other seventy also-rather, 'olhers (also in number), 70;' probably with allusion to the seventy elders of Israel on whom the Spirit descended in the wilderness. (Numbers 11. 24, 2i.) Tlie mission, unlike that of the Twelve, was evidently quite temporary. All the instructions are in keeping with a brief and hasty pioneering mission, Intended to supply what of general preparation for coming events the Lord's own visit after* wards to the same "cities and places" {v. 1) would not, from want of time, now suffice to accomplish ; whereas the instructions to the Twelve, besides embracing all those to the Seventy, contemplate world-wide and pemiartent effects. Accordingly, after their I'eturn from this single missionary tour, we never again read of the Sevent}'. 9. tlie harvest, Ac—See on Matthew 9. ;?7, SS. 3-Vi. See on Matthew 10.7-16. son of peace—inwardly prepared to embrace your message of peace. See note on " worthy," Matthew 10. 13. 19-15. See on Matthew U. 20-24. for Sodom—Tyre and Sidon were ruined by commercial prosperity; Sodom sank through its vile pollutions: but the doom of otherwise correct persons who, amidst a blaze of light, reject the Saviour, shall be less endurable than that of any of these. IG. he that, ifcc—See on Matthew 10.40. 17. returned— evidently not long away. Lord, Ac.—'Thou hast exceeded Thy promise, for "even the devils,"' &c. The possession of such power, not being expressly in their commission, as in that to the Twelve (ch.9. 1), filled them with more astonishment and Joy than all else. In thy name—taking no credit to themselves, but feeling lifted into a region of unimagined superiority to the powers of evil simply through their connection with Christ. 18. I beheld-As much of the force of this glorious statement depends on the nice shade of sense indicated by the imperfect tense in the original, It should be brought out in the translation: 'I was beholding Satan aslighlning falling from heaven :' </. d., 'I followed you on your mission, and watched its triumphs ; while you were wondering at the subjection to you of devils in My name, a grander spectacle was opening to My view; sudden aa the darting of lightning from heaven to earth, lol Satan was beheld lulling from heaven !' How remarkable is ' He Himself then.' See His own prophetic language, "I have set my face like a flint," Isaiah
60.7. go to Jerusalem—as His goal, but including His preparatory visits to it at the feasts of tabernacles and of dedication (John 7. 2, 10; and 10. 2-2, 23), and all the intermediate movements and events. 53. messengers before his face ... to make ready for htm—He had not done this before; but now, instead of avoiding. He seems to court publicity—all now hastening to maturity. 53. did not receive Him, because, <bc.—the Galileans, in going to the festivals at Jerusalem, usually took the Samaritan route [JoSEPHUS, Antiquities, 20. 6. 1], and yet seem to have met with no such inhospitality. But if they were asked to prepare quarters for the Messiah, In the person of one whose "face was as though he would go to Jerusalem," their national prejudices would be raised at so marked a slight upon their claims. (See on John 4. '20.) 54. .Tames and Jol»n—not I'eter, as we should have expected, but those "sons of thunder" (Mark 3. 17), who afterwards would have all the highest honours of the Kingdom to themselves, and the younger of whom had been rebuked already for his exclusiveness (v. 49, 50). Yet this was " the disciple whom Jesus loved," while the other willingly drank of His Lord's bitter cup. (See on Mark 10. 3.S-40 and Acts 12. 2.) That same fiery zeal, In a mellowed and hallowed form, in the beloved disciple, we find in 2 John 5. 10 and 3 John 10. lire ... as Ellas—a plausible case, occur-.rlng also in Samaria. (2 Kings 1. 10-12.) 55, 50. know not -nvhat spirit, &c.—'The thing ye demand, though In keepilng with the legal, is unsulted to the genius of the evan-
dispensation.' The sparks of unholy Indignation uroulil seize readily enough on this example of Kllas, ftbough our Iord's rebuke (as is plain from v. 50) is diirected to the principle Involved rather than the animal heat which doubtless prompted the reference. 'It is a golden sentence of TlUotson, Let ns never do anything for.religion which is contrary to religion.' [Webster and Wilkinson.] for the Son of man, &c.—a saying truly Divine, of which all His miracles—forsalvation, never dc- •lr\iction—were one continued Illustration, went to an- «Uier'->Ulustruting HU own precept, Matthew 10. 23. this, that by that law of association whlcli connects a part with the whole, those feeble triumphs of the Sevenl,T seem to have not only brought vividly before the Redeemer the whole ultimate result of Ills mission, but compressed It Into a moment and quickened It Into the rapidity of lightning ! iV: B.—The word rendered "dtfvO*," »•
J«8
Parahle of the Good Samaritan. LUKE X. Christ Eeprehendeth Martha. of their enemy, Deuteronomy 22. 4; Exodus 23. 4, 6. (Ct Isaiah 58. 7.) 33. Samaritan — one excommunicated by the Jews, a by-word among them, synonymous with heretic and devil (John 8. 48). See on ch. 17. 18. had compassion—His best is mentioned first; for 'He who gives outward things gives something external to himself, but he who Imparts compassion and tears gives him something from his very self.' [Gregory the Great, in Trench.] No doubt tlie priest and Levite had their excuses-' Tisii't safe to be lingering here; besides, he's past recovery; and then, mayn't suspicion rest upon ourselves? So miglit the Samaritan have reasoned, btU did not.' [Trench.] Kor did he say. He's a Jew, who would have had no dealings with me (John 4. 9), and why should I with him? oil and wine—the remedies used in such cases all over tlie East (Isaiah 1. 6), and elsewhere ; the wine to cleanse tlie wounds, the oil to assuage their smartings. on Itis own beast—himself going on foot. 35. two pence—equal to two days' wages of a labourer, and enough for several days' support. 36. Which was neighbour 1—a most dexterous way of putting the question : (1.) Turning the question from 'Whom am I to love as my neighbour ?' to ' Wlio always used for those spiritual agents employed In demoniacal possessions— never for the ordinary agency of tsatan in rational men. When thereforethe Seventy say, " Uie devils ^demons) are subject to us," and Jesus replies, 'Mine eye was beholding <Sa<are falling,' It is plain that He meant to raise their minds not only from the particular to tlie general, but from a very temporary form of satanlc operation to the entire kingdom of evil. (See John 12. 31 ; and of. Isaiah 14. 12.) 19. beliold I give you, <fec.—not for any renewal of their mission, though probably many of them afterwards became ministers of Christ; but simply as disciples, serpents and scorplonththe latter more venomous than the former: literally, in the first Instance (Mark 16. 17, 18 ; Acts 28. 5) ; but the next words, " and over all the power of the enemy, and nothing shall by any means hurl you," show that the glorious power of faitli to " overcome the world" and "quench all the fiery darts of the wicked one," by the communication and maintenance of which to his people He makes them innocuous, is what is meant. (1 John 5. 4; Epheslans 6. 16.) 20. rejoice not, Ac—i. e., not so much. So far from forbidding it. He takes occasion from It to tell them what had been passing in His own mind. But as power over demons was after all Intoxicating, He gives them a higher joy to balance it, the Joy of having their names in Heaven's register. (Phillppians 4. 3.) 21, 23. Jesns aald, &c.—The very same sublime words were uttered by our Lord on a former similar occasion. Matthew U. 25-27 (on which see note); but (1.)
Is tlie man that shows that love?' (2.) Compelling tlie lawyer to give a reply very difierent from what he would like—not only condemning his own nation, but those of them who should be tlie most exemplary. (3.) Making him commend one of a deeply-hated race. And he does it, but it is almost extorted. For he does not answer, 'The Samaritan' — that would have sounded iieterodox, lieretical—but " He that showed mercy on hini." It comes to the same thing, no doubt, but the circumlocution is signifloant. 37. Go, <fec. — O exquisite, matchless teucliing ! What new fountains of charily has not this opened up in the human spirit—rivers in the wilderness, streams in the desert! what noble Christian institutions have not such words founded, all undreamed of till that wondrous One came to bless this heartless world of ours witli His incomparable love — first in words, and then in deeds which have translated His words into flesh and blood, and poured the life of them through that humanity wliicli He made His own! Was this parable, now, designed to magnify the law of love, and to show who fulfils it and who not? And who did this as never man did it, as our Brother Man, "our Neighbour?" The priests and Levites had not strengthened the diseased, nor bound up the broken (Ezeklel 34. 4), while He bound up the brokenhearted (Isaiah 61. 1), and poured into all wounded spirits the balm of sweetest consolation. All the Fathers saw througli the thin veil of this noblest of stories, the Story of love, and never wearied of tracing the analogy (though sometimes fancifully enough). [Trench.] ' He hungered,' exclaims Gregory of Nazianzen (in the fourth century), tliere we are merely told that He "answered and said" thus; here. He "rejoiced in spirit and said." (2.) Tliere it was merely "at that time (or season)" that he spoke thus, meaning with a general reference to the rejection of His gospel by the self-sufficient; here, "In that hour Jesus said," with express reference probably to the humble class from which He had to draw the Seventy, and the similar class that had chiefly welcomed their message. " Rejoice" is too weak a word. It is " exulted in spirit" evidently giving visible expression to His unusual emotions, while, at the same time, the words " in spirit" are meant to convey to the reader the depth of them. This Is one of those rare cases in which the veil is lifted from olT the Redeemer's inner man, that, angel-like, we may "look into it" for a moment. (1 Peter 1. 12.) Let us gaze on it with reverential wonder, and as we perceive what it was that produced that mysterious ecstasy, we sliall find rising In our hearts a still rapture—" Oh the depths 1" 23, »*.—See on Matthew 13. 16, 17.
QoESTioN OP A Lawyer, and Parable of the Good Samaritan. 25. tempted him— ' tested him;' in no hostile spirit, yet with no tender anxiety for light on that question of questions, but just to see what insight this great Galilean teacher had. 26. what is written in the law— apposite question to a doctor of the law, and patting him in turn to the test. [Benqel.] 27. thou shalt, &c.—the answer Christ Himself gave to another lawyer. See on Mark 12. 29-33. 28. he aaid, &c.—'Right; this do, and life is thine'—laying such emphasis on "this" as to indicate, without expressing It, where the real dijffleuUy to a tinner lay, bluCl thus nonplussing the questioner himself. 20. willing— 'wishing,' to get himself out of the difliculty, by throwing on Jesus the definition of 'neighbour,' which the Jews interpreted very narrowly and technically, as excluding Samaritans and Gentiles. [AiiFORD.] 30. a certain man—a Jew. trom Jerusalem to Jericho —a distance of nineteen miles nortli-east, a deep and very fertile hollow— ' but He fed thousands ; He was weary, but He is the Rest of the weary; He is saluted "Samaritan" and "Demoniac,'" but He saves him that went down from Jerusalem and fell among thieves,' &c.
38-12. Martha and Mary. 38. certain village—Bethany (John 11. 1), which Luke so speaks of, having no farther occasion to notice it. received him . . . her house —the house belonged to her, and she appears throughout to be the elder sister. 39. wliichaiso—' who for her part,' iu contrast with Martha, sat—'seated herself.' From the custom of sitting 6enea</i -an Instructor, the phrase 'sitting at one's feet' came to mean being a disciple of any one (Acts 22.3). heard—rather, 'kept listening' to His word. 40. cambered—'distracted.' cametol»im—'presented herself before Him,' as from another apartment, in which her sister had "left her to serve (or make preparation) atone." carest thou not . . . my sister, &c.—'Lord, here am I with everything to do, and this sister of mine win not lay a hand to anything; thus I miss something from Tliy lips, and Thou from our hands.' bid lier, AcShe presumes not to stop Christ's teaching by calling her sister away, and thus leaving Him without His one auditor, nor did she hope perhaps to succeed If she hud tried. Martha, Martha—Emphatically redoubling upon the name, careful and cumliered—the one word expressing the Inward worrying anxiety that her prepara- ' the Tempc of Judea.' [Trench.] thieves —" robbers." The roiul, being rocky and desolate, was a notorious haunt of robbers, then and for ages after, and even to this day. 31, 32. came down a priest . . . and a Ijevite—Jericho, the second city of Judea, was a city of the priests and Levites, and thousands of them lived there. The two here mentioned are supposed, apparently, to be returning from temple-duties, but they ' had not learnt what that meanelh, " I will have mercy and notsiicriflce."
[Trrnch.] saw him— it was not inadvertently that he acted, came and loolced—a farther aggravation, passed by — although the law expressly required the opposite treatment even of tlie beaxt not only of their brethren, but The Disciples Taught to Pray. LUKE XI. The Denunciation of the Pharisees, tlons should be worthy of her Lord; the other, the outward bustle of those preparations, many tilings—" much service" (v. 40); too elaborate preparation, which so engrossed her attention that she missed her Lord's teaching, 4:3. one thing, &c.—The idea of 'Short work and tie and varied methods by which he wields his dark power over men. Ueepeth—'guardeth.' his palace—man whether viewed more largely or In Individual souls—how significant of what men are to Satan! in peace—undis tnrhed, secure in his possession, a stronger than he— Christ: Glorious title, in relation to Satan! come upon him and overcome him—sublimely expressing the Redeemer's approach, as the Seed of the woman, to bruise the Serpent's head, talceth from him all his armour— 'his panoply,' ' his complete armour.' Vain would be the victory, were not the means of regaining his lost power wrested from him. It is this that completes the triumph and ensures the final overthrow of his kingdom. The parable that immediately follows—p. 24-26—is just the reverse of this. See on Matthew 12. 43-35. In the one case, Satan is dislodged by Christ, and so finds, In all future assaults, the house preoccupied; In the other, he merely goes out and comes in again, finding the house "EImpty" (Matthew 12. 44) of any rival, and all ready to welcome him back. This explains the Important saying that comes in between the two parables, v. 23. Neutrality in religion there is none. The absence of positive attachment to Christ involves hostility to Him. gathereth . . . scattereth—Referring probably to gleaners. The meaning seems to be. Whatever in religloil Is disconnected from Christ comes to nothing. 27, 88. as he spake these things, a -woman of the company—'of the multitude, the crowd. A charming little Incident and profoundly instructive. With true womanly feeling, she envies the mother of such a wonderful Teacher. Well, and higher and better than she had said as much before her, ch. 1. 28. 42: and our Lord is far from condemning it. He only holds up—as "blessed rather"—the hearers and keepers of God's word ; in other words, the humblest real saint of Ood, See on Matthew 12.49, 50. How utterly alien is this sentiment from the teaching of the Church of Rome, which would excommunicate any one of i ts members who dared to talk in the spirit of this glorious saying! 39-33. See on Matthew 12. 39-42. 33-36. See on Matthew 5. 14 16; 6. little of it suffices for Me' is not so much the lower sense of these weighty words, as supposed in them, as the basis of something far loftier than any precept on economy. Underneath that idea is couched another, as to the littleness both of elaborate preparation for the present lifeand of that life itself, compared with another, chosen the good part—not in the general sense of Moses' choice (Hebrews 11. 25), and Joshua's (Joshua 24. 15), and David's (Psalm 119.30); i. e., of good In opposition to bad ; but, of two good ways of serving and pleasing the Lord, choosing the better. Wherein, then, was Mary's better than Martha's? Hear what follows, not be taken away—Martha's choice would be taken from her, for her services would die ivith her; Mary's never, being spiritual and eternal. Both were true-hearted disciples, but the one was absorbed ih the higher, the other in the lower of two ways of honouring their common Lord. Yet neither despised, or would willingly neglect, the other's occupation. The one represents the contemplative, the other the active style of the Christian character. A Church full of Maries would pernaps be as great an evil as a Church full of Marthas. Both are needed, each to be the complement of the other.
CHAPTEE XI.
Ver. 1-18. The Disciples Taught to Pray. 1. one, Ac—struck with either the matter or the manner of our Lord's prayers, as John, &c.—From this reference to John, it is possible that disciple had not heard the Sermon on the Mount. Nothing of John's inner teaching (to his own disciples) has been preserved to us, but we may be sure he never taught his disciples to say, "Our Father." a-4. See on Matthew 6. 9-13. day by day, &q. —an extension of the petition in Matthew for " this day's" supply, to every successive day's necessities. The closing doxology, wanting here, is wanting also in all the best and most ancient copies of Matthew's gospel. Perhaps our Lord purposely left that part open : and as the grand Jewish doxologies were ever resounding, and passed immediately and naturally, in all their hallowed familiarity into the Christian Church, probably this prayer was never used in the Christian assemblies but in its present form, as we find it in Matthew, while in Ijuke it has been allowed to stand as originally uttered. 5-8. at midnight
2;i. But V. 36 here is peculiarly vivid, expressing what pure, beautiful, broad perceptions the clarity of the inward eye Imparts.
37-54. Denttnciation of the Pharisees. 38. mar. veiled, Ac—See on Mark 7. 2-4. 39-41. cup and platterremarkable example of our Lord's way of drawing the most striking illustrcitions of great truths from the most familiar objects and incidents of life, ravening—rapacity, that which is without, Ac. q. d., 'He to whom belongs the outer life, and right to demand its subjection to Himself—is the Inner man less His? give alms . . . and all clean—a principle of immense value. As the greed of these hypocrites was one of the most prominent features of their character (ch. 16. 14 ; Matthew 23. 14), our Lord bids them exemplify the oppaslte character, and then tlieir outside, ruled by this, would be beautiful in the eye of God, and their meals would be eaten with clean hands, though never so fouled with the business of this worky world. (See Eccleslastes 9. 7.) 43. mint, rue, Ac. -founding on Leviticus 27. 30, which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth, as examples of what they punctiliously exacted the tenth of. Judgment, mercy, and the love of God—in Matthew 23. 2.5, "Judgment, mercy, and . , .for a friend is come—the heat in warm countries makes evening preferable for travelling to day ; but " midnight" is everywhere a most unseasonable hour of call, and for that very reason it is here selected, trouble me not—the troible making him insensible both to the urgency of the case and the claims of friendship. I cannot—without exertion which he would not make, importunity—the word Is a strong one—'shamelessness;' persisting in the face of all that seemed reasonable, and refusing to take a denial, as many, Ac.—his reluctance once overcome, all the claims of friendship and necessity are felt to the full. Tlie sense is obvious : If the churlish and self-indulgent deaf both to friendship and necessity—can after a positive refusal, be won over, by sheer persistency, to do all that is needed, how much more may the same determined perseverance in prayer be expected to prevail with Him whose very nature is "ric/i unto all that call upon Him" (Romans 10. 12). 9-13. See on Matthew 7. 7-11. the Holy Spirit—In Matthew (7. 11), "good gifts;" the former, the Gift of gifts descending on the Church through Christ, and comprehending the latter. faith." The reference is to Mlcah 6. 6-8, whose third element of all acceptable religion, "walking humbly with God," comprehends both "love" and "faith." See on Mark 12. 29, 32, 33. The same tendency to merge greater duties in less besets us still, but it is the characteristic of hypocrites, these onglit ye, Ac—There Is no need for one set of duties to jostle out another; but of the greater, our Lord says, "Ye ought to have done" them; of the lesser, only " ye ought not to leave them undone." 43. uppermost seata—See on ch. 14. 7-11. greetings—See on Matthew 23.
11-36. Blind and Dumb Demoniac Healed—Charoe OF BEING IN League with Hell, and Reply—Demand of a Sign, and Reply. See on Matthew 12. 22-1,5. i*. dumb—blind also, Matthew 12. 22. ao. the linger of God —"the Spirit of God," Matthew 12.28; the former figuratively denoting the power of God, the latter the living Personal A-gent in every exercise of it. ai, strong maaa—meaning Satan, armed—pointing to all the sub110
7-10. 44. appear not, Ac.—As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people fi'om perceiving the pollution they contracted from coming in contact with such corrupt
Christ's Echorlatum against Hypocrisy, LUKE XII. against Covetousness, and to Watdifvluest, characters. See Psalm 5.9; Romans 3.13. (A diflerent (4.) As Clirist's "meekness and gentleness" were not compromised by such harsh notes as these, so those servants of Christ want their Master's spirit who soften down all such language to please ears ' polite.' See on Mark 9. 43-48, 6, 7. Ave for two farthings—in Matthew 10. 29 it is "two for one farthing;" so if one took two farthings' worth, he got one ' in addition'—of such small value were they, than many sparrows—not ' than millions of sparrows ;' the charm and power of our Lord's teaching (is') very much in this simplicity. 8, 9. confess . . . deny, &c.—The point lies In doing it " before men," because cue has to do it "despising the shame." But when done, the Lord holds Himself bound to repay It in kind by confessing such " before the angels of God." For the rest, see on ch. 9. 26. 10. Son of man . . . Holy Ghost—See on Matthew 12. 31, 32.
Illustration from Matthew 23. 27.) 46. burdens grievous, &c.—Referring not so much to the irksomeness of the legal rites (though they were irksome. Acts 15. 10), as to the heartless rigour with which they were enforced, and by men of shameless Inconsistency. 47, 48. ye build, Ac.—Out of pretended respect and honour, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy .said, " If we had been in the days of oui fathers, we should not have been partakers with them
In ll.e blood of the prophets," while all the time they " were witnesses to themselves that tliey were tlie children of them that killed the prophets," Matthew 23. 29, 30 ; convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pi-etended to mourn, as child to parent. 49-51. said the Wisdom, <tc.—a remarkable variation of the words
13-53. Covetousness — Watchfulness—Superiority TO Earthly Ties. 13. Master, &c.—q. d., ' Great Preacher of righteousness, help; there is need of Thee in this rapacious world; here am I the victim of injustice, and that from my own brother, who withholds from me my rightful share of the inheritance that has fallen to us.' In this most Inopportune intrusion upon the solemnities of our Lord's teaching, there is a mixture of the absurd and the irreverent, the one, however, occasioning
In Matthew 23. 34, "Behold I send." As there seems plainly an all usion to anclen t warni ngs of what God would do with so incorrigible a people, so here Christ, stepping majestically Into the place of God, so to speak, says, ' Now
I am going to carry all that out.' Could this be other than the Lord God of Israel in the Jlesh f all required of this generation—As it was only in the last generation of them that "the iniquity of the Amorites was full" (Genesis 15. thf other. The man had not the least idea that his case was not of as urgent a nature, and as worthy the attention of our Lord, as any thing else He could deal with. 14. Man, &c. Contrast this style of address with "my friends;"
16), and then the abominations of ages were at once completely and awfully avenged, so the iniquity of Israel was allowed to accumulate from age to age till in that generation it came to the full, and tlie whole collected vengeance of Heaven broke at once over its devoted head. In the V. 4. Wlio, &c.—a question literally repudiating the office which Sloses assumed. (Exodus 2. 14.) T?ie influence of religious teachers in the external relations of life has ever been immense, when only the indirect effect of their teadting ; bat whenever they intermeddle directly with secular and political matters, tlie spell of that influence is broken. 15. uikto them—The multitude around Him, v. 1. of covetousness—The best copies have "all," i.e., "every kind i f covetousness ;" because as this was one of the more plausible forms of It, so He would strike at once at the root of the evil, a man's life, &o.—a singularly weighty maxim, and not less so because its meaning and its truth are equally evident. 16-19. a certain man, &c.—Why Is this man called a "fool?" (1.) Because he deemed a life of secure and abundant earthly enjoyment the summit of human felicity. (2.) Because, possessing the means of this, through prosperity in his calling, he flattered himfirst French Revolution the same awful principle was exemplified, and Christendom has not done with it yet. prophets—in the New Testament sense (Matthew 23. 34); see 1 Corinthians 12. 28. blood of Zacliarlas—Probably the allusion is not to any recent murder, but to 2 Chronicles U. 20-22, as the Uisl recorded and most suitable case for Illustration. And as Zacharias' last words were, "The IiOrd require it," so they are warned that " of that generation it should be required." 53. fcey of knowledge—not the key to open knowledge, but knowledge, the only key to open heaven. In Matthew 23. 13, they are accused of thu Uing heaven; here of taking away the key, which was worse. A right knowledge of God's word is eternal life (John 17. 3); but this they took away from the people, substituting for it their wretched traditions. 53, 54. Exceedingly vivid and affecting. They were stung to the quick—and can we wonder?—yet had not materiais for the charge they were preparing against him. provoke him, &c.— self that he had a long lease of such enjoyment, and nothing to do but give himself up to it. Nothing else is laid to his charge. 20, 21. this night, &c.—This sudden cutting short of his career is designed to express not only the folly of building securely upon the future, but of throwing one's whole soul Into what maj'' at any moment be gone. " His soul being required of him " is put in opposition to his own treatment of it, "I will say to my soul. Soul," &c. whose shall those things be, &c.—cf. Psalm ' to harass him with questions.'
CHAPTER XII.
Ver. 1-12. Warnino AGAINST Hypocrisy. 1-3. meantime—in close connection, probably, with the foregoing Bcene. Our Lord had been speaking out more plainly than ever before, as matters were coming to a head between
39. 6, " He heapeth up riches and knoweth not who shall gather them." so Is he, <fec.—Such Is a picture of his folly here, and of its awful issue. Is not rich, &c.—Lives to amass and enjoy riches which terminate on self, but as to the riches of God's favour, which is life (Psalm 30. 5), of "precious" faith (2 Peter 1.1; James 2. 5), of good works
Him and His enemies, and this seems to have suggested to His own mind the warning here. He had just Himself illustriously exemplified His own precepts, his disciples first of all—afterwards to "the multitudes," t'. 54. covered—from the view, hid—from knowledge. ' 'Tis no use concealing anything, for all will one day come out. Give free and fearless utterance then to all tlie truth.'
(1 Timothy 6. 18), of wisdom which is better than rubies (Proverbs 8. 11)—lives and dies a beggar! 54;J-31.—See on ?iattliew 6. 25-33. 35, 36. which of you, &c. -' Corroding solicitude will not bring you the least of the things ye fret about, though it may double the evil of wanting them. .\nd if not tlie least, why vex yourselves about things of more consequence?' of doubtful, &c.— (Cf. 1 Corinthians 4. 3, 5.) 4, 5. I say, &c.— ' You will say. That may cost us our life.' ' Be it so;' ' but, " my friends," there their power ends.' He calls them " friends" here, not In any loose sense, but, as we think, from the feeling he tlien had that in this "killing of the body" Jle and they were going to be affectlngly one with each other. P'enr Him . . . fear Him—how striking the repetition here ! Only the one fear would effecluaUy expel the other, after he hath killed, ' unsettled ' mind, put off your balance. 33. little flock, &c.—How sublime and touching a contrast between this tender and pitying appellation, "Little flock" (In the original a double diminutive, which In German can be expressed, but not In English)—ad the "good pleasure" of the Father to give them the Kingdom; the one recalling the tnsignlflcunce and helplessness of that then lit«ral handful of disciples iic.—Learn here—(1.) To play false witli one's convictions to save one's life, may fail of its end after all, for God can Inflict a violent death in some other and equally formidable way. (2.) There is a it seems, for the body as wel 1 as the soul; consequently, sufferings adapted to tl)e one as well as the other. (3.) ^ear of hell is a divinely nu Miorlzed and needed luo'.ive of action even to Ciirist's " friends." tlie other holding up to their view the eternal love tlial encircled them, the everlasting arms that were underneath them, and the high Inheritance awaiting theral— An Exhortation to be Ready. LUKE XIII. The Parable of the Ban-en Fiij Tree. wnat a pre.ssure of spirit is upon me.' till It be accompllslied— till it be over. Before a promiscuous audience, such obscure language was fit on a theme like this; but oh what surges of mysterious emotion in the view of what was now so near at hand does it reveal! peacel nay—the reverse of peace, in the first instance. See on Matthew 10. 34-36. The connection of all this with the foregoing warnings about Hypocrisy, Covetousness, and Watchfulness, is deeply solemn: 'My conflict hastens apace; Mine over, yours begins; and then, let the servants tread in their Master's steps, uttering their testimony entire and fearless, neither loving nor dreading tho world, anticipating awful wrenclies of the dearest ties In "the kingdom :" 'grand word ; then why not " oreaa, ' v.
31.' IBengel.] Well mieht He say, " Feiir not!" 33, 34. stll, &o.—This is but a more vivid expression of Matthew
6. J9-21 (see note there). 35-40. loins girded—to fasten up the long outer garment, always done before travel and work (2 Kings 4.29; Acts 12. 8). The meaning is, Be in readiness, lights, &c.—See on Matthew 25. 1. return from the wedding—not come to it, as the parable of the "Virgins. Both have their spiritual significance ; butprcparedness for Christ's coming is the prominent idea—gird himself, (fee—'a promise the most august of all: Thus will the Bridegroom entertain his friends [n&y, servants] on the solemn Nuptial Day.' [Bengel.] second . . . tlili-d watch—To find them ready to receive Him at any hour of day or night, when one might least of all expect Him, Is peculiarly blessed. A servant may be truly faithlife, but looking forward, as I do, to the completion of their testimony, when, reaching the haven after the tempest, they shall enter into the joy of their Lord.'
54-59. Not Discerning the Signs of the Time. 54, to the people—'the multitude,' a word of special warning to the thoughtless crowd, before dismissing them. See on Matthew 10. 2. 3. how . . . not discern, &c.—unable to perceive what a critical period that was for the Jewish Church, why not of yourselves, (Sc.—Tbey might say. To do this requires more knowledge of Scripture and providence than we possess; but He sends them to their own conscience, as enough to show them who He was, and win them to immediate discipleship. when thou goest, ifec.—See on Matthew 5. 25, 26. The urgency of the case with them, and the necessity, for their oum safety, of in>- mediate decision, was the object of these striking words. ful, even though taken so far unawares that he has not everything In such order and readiness for his master's return as he thinks is due to him, and both could and would have had if he had had notice of the time of his coming, and so may not be willing to open to him "immediately," but fly to preparation, and let his master knock again ere he admit him, and even then »to< with full joy. A too common case this with Christians. But if the servant have himself and all under his charge in such a stiite that at any hour when his master knocks, he can open to him " immediately," and hail his "return "—that is the most enviable, " blessed " servant of all. 41-48. to Its or to all 1—us the Twelve, or all this vast audience? Who then, &c.—answering the question indirectly by another question, from which they were left to gather what it would be:—'To you certainly in the first instance, representing the "stewards" of the "household" I am about to collect, but generally to all "servants" in My house.' faithful and Fidelity is the first requisite in a servant, jw'srfom (discretion and judgment in the exer-
CHAPTER XIII.
Ver. 1-9. The Lesson, ' Repent ob Perish,' Suggested BY Two Recent Incidents, and Illustrated by thb Parable of the Barren Fig Tree. 1-3. Galileans— possibly the followers of Judas of Galilee, who, some twenty years before this, taught that Jews should not pay tribute to the Romans, and of whom we learn, from Acts cise of his functions), the next, steward—house-steward, whose it was to distribute to the servants their allotted portion of food, shall make—will deem fit to be made, made Iilm ruler over all he hath—will advance htm to
5. 37, that he drew after him a multitude of followers, who on his being slain were all dispersed. About this time that party would be at its height, ,md if Pilate caused thla detachment of them to be waylaid and put todeatn as they were offering their sacrifices at one of the festivalsthat would be "mingling their blood witli tlieir sacrithe highest post, referring to the world to come. (See Matthew 25. 21, begin to beat, Ac—in the confidence that his Lord's return will not be speedy, throws off the servant and plays the master, maltreating those faithful servants who refuse to join him, seizing on and revelling in the fulness of his master's board ; intending, when he has got his fill, to resume the mask of fidelity ere his master appear, cut him In sunder—a punishment not unknown in the East ; cf. Hebrews 11. 37, " Sawn asunder;" fices." [Grotius, Webster and Wilkinson, but doubted by De Wette, Meyer, Alford, &c.] News of this l>eing brought to our Lord, to draw out His views of such, and whether it was not a judgment of Heaven, He simply points them to the practical view of the matter: 'These men are not signal examples of Divine vengeance, as ye suppose; but every impenitent sinner ye yourselves, except ye repent—shall be like monuments of the judgment of Heaven, and in a more awful sense.' The reference here to the impending destruction of Jerusalem Is far from exhausting our Lord's weighty words; they manifestly point to a "perdition" of a more awful kind future, personal, remediless. 4, 5. tower In Slloam probaljly one of the towers ol the city wall, near the pool of Siloam. Of its fall nothing is known. 6-9. flg tree Israel, as the visible witness of God in the world, but generally all within the pale of tho visible Church ol God
1 Samuel 15. 33; Daniel 2.5. the unbelievers—'the unfaithful,' those unworthy of trust; Matthew 24.51, "the hypocrites" — falsely calling themselves "servants." knew not—i. e., knew but partially ; for some knowledge is presupposed both in the name "servant" of Christ, and his being liable to punishment at all. many . . . few stripes—degrees of future punishment proportioned to the knowledge sinned against. Even heathens are not without knowledge enough for future judgment; but the reference here is not to such. It Is a solemn truth, and though general, like all other revelations -of the future world discloses a tangible and momentous principle in Its awards. 49-53. to send—'cast.' Are—'the higher spiritual element of life which Jesus came to intri Hince Into this earth (ef. Matthew 3. II), with reference to its mighty effects in quickening all that is akin to it and destroying all that is opposed. To cause this element of life to take up Us abode on earth, and wholly to pervade human a familiar figure, cf. Isaiah 5. 1-7; John 15. 1-8, Ac rlneyard—a spot selected for its fertility, separated from the surrounding fields, and cultivated with special care, with a view solely to fruit, came and souglit fruit—a heart turned to God; the fruits of righteousness; cf. Matthew
21. 33, 34, and Isaiah 5. 2, "He looked that It should bring forth fruit:"^He has a right to It, and will re<juire It. tliree years—a long enough trial for a fig tree, and so denoting probably just a sufficient period of culture for spiritual fruit. The supposed allusion to the duration of our Lord's ministry is precarious, cut It down—indignant language, cumbereth—not only doing no good, but wasting ground. He answering, Ac.—Christ, as Intercessor, loth to see it cut down so long as there was any hope, see v. 34. dig, Ac.—loosen the earth about it and enrich it with manure; pointing to changes of method in the Dlvlue treatment of the Impenileut, lu order to fresb heai-ts with its warmth, was the lofty destiny of the Redeemer.' [Olshausen: so Calvin, Stier, Ai.ford, Ac] what will I, &c.—an obscure expression, uttered under deep and half-smothered emotion. In its general Import all are agreed; but the nearest to the precise meaning Beeras to be, 'And what should I have to desire if it were once already kindled?' [Bengki. and Bloomkiei.d.] But ... a baptism, &c.—clearly. His own bloody baptism, first to take place, how straitenednot, 'how do I long for Its accomplishment,' as many understand It, thus making it but a repetition of the former verso; but 112
The Iftistard Seed and the Leaven. LUKE XIV. Healing of a Dropsical Man, •pirltual culture. U fruit, well—Genuine repentance, however late, avails to save. (Ch. 23. 42, 43.) after tbat, 31-35. Message TO Herod. 31. and depart hence—and 'go forward,' on. He was on His way out of Perea. east of Jordan, and in Herod's dominions, "journeying towards Jerusalem" (u. 22). Haunted by guilty fears, probably, Herod wanted to get rid of Him (see on Mark <!.
&c.—The final perdition of such as, after tlie utmost limits of reasonable forbearance, are found fruitless, will be pre-eminently and confessedly just. (Proverbs 1. 24-31
14), and seems, from our Lord's answer, to have sent these Pharisees, under pretence of a friendly hint, to persuade Him that the sooner He got beyond Herod's jurisdiction the better it would be for His own safety. Our Lord saw througli both of them, and sends the cunning ruler a message couched in dignified and befitting irony, that fox—that crafty, cruel enemy of God's innocent servants. Behold I cast out devils and I do cures q. d., Ezeklel 24. la) lOn. Woman OF Eighteen Ykars'Infiemitv Healed ON THE Sabbath. U. spirit of lullrii Uty— Cf. v. 17, "whom Solan hath bound." From this it is probable, though not certain, that her protracted infirmity was the effect of some milder form of possession ; yet she was "a daughter of Abraham," in the same gracious sense, no doubt, as Zaccheus, after his conversion, was "a son of Abraham." (Ch. 19. 9.) la. 13. said, 'Woman . and laid—both at once. U, witli Indl^^atiou—not so mucli at the sabbath violation as at the glorification of Christ.
' Plot on and ply thy wiles; I also have My plans; My works of mercy are uearing completion, but some yet remain; I have work for to-day and to-morrow too, and the third day; by that time I shall be where his jurisdiction reaches not; the guilt of my blood shall not lie at his door; that dark deed is reserved for others.' He does not say, I preach the Gospel—that would have made little impression upon Herod—in tlie light of the merciful character of Christ's actions the malice of Herod's snares is laid bare. [Bengel.] to-day, to-morrow, the third day—remarkable language expressive of successive steps of His work yet remaining, the calm deliberateness with which He meant to go througli with tiiein, one after another, to the Cf. Matth,ew 21, 15, [Tkench.J said to tlie people—' not daring directly to find fault witli the Lord, ne seeks circuitously to reach Him through the people, who were more under his iufluence, and whom lie feared less.' (Trench.] 16. tlie Iiord—see on ch. 10, 1. hypocrite J— How " the faithful and true "vyitness" tears off tlie masits which men wear! his ox, &c.—see on Mattliew 12. 9-13; and ch. 6. 9. ought uot, <fec.—How gloriously the Lord vindicates tlie superior claims of this woman, in consideration of the sadness and long duration of her suffering, and of her diguity notwithstanding, as an heir of the promise last, unmoved b.v Herod's threat.yet the rapid march with which they were now hastening to completion. (Cf. John
22. 18.) I shall be perfected—'I finiali my course,' '1 attain completion.' It cannot be thett a prophet, &Q.— 18-30. Miscellaneous Teachings. 18-ai. muistard need . . . leaven—see on Mark 4. 30-32. The parable of "The Leaven" sets forth, perhaps, rather the inward growth of the kingdom, while " tlie Mustard Seed" seems q. d., ' It would never do that,' <fec.—awful severity of satire this upon "the bloody city!" 'He seeks to "Kill me," does he? Ah! I must be out of Herod's jurisdiction for that. Go tell him I neither fly from him nor fear him, but Jerusalem is the prophets' slaughter-house.' 34, 33. O Jerusalem, &c.—See on Matthew 23, 37, 39. to point chiefly to the outward. It being a woman's work to knead, it seems a refinement to say that " the woman" here represents the Church, as the instrument of depositing the leaven. Nor does it yield much satisfaction to understand the "three measures of meal" of that threefold division of our nature into "spirit, soul, and body," alluded to in 1 Thessalonians 5. 23, or of the threefold par-
CHAPTER XIV.
'Ver. 1-24. Hbaung of a Dkopsical Man, and Manifold Teachings at a Sabbath Feast. 3. Man before him—Not one of the company, since this was apparently before the guests sat down, and probably the man came in hope of a cure, though not expressly soliciting it. [1)b Wette.] 3-6. See on Matthew 12. 11, 12. 7-11. a parable —showing that His design was not so much to inculcate mere politeness or good manners, as underneath this to teach something deeper (v. 11). chief room^—' principal tition of the world among the three sons of Noah (Genesis
10. 32), as some do. It yields more real satisfaction to see In this brief parable just the all-penetrating and assimilatino quality of the Gospel, by virtue of which it will yet nould all institutions and tribes of men, and exiiibit over the whole earth one "Kingdom of our Lord aud of ais Christ." (See on Revelation 11. 15.) 33. Lord, Acone of those curious questions by talking of which some flatter themselves they are religioiis. said unto tUeiu vhe multitude; taking no notice of the man or his quesseats,' in the middle part of the couch on which they rcr clined at meals, esteemed the most honourable, wedding —and seating thyself at the wedding-/ea*Z. Our Lord avoids the appearance of personality by this delicate allusion to a different kind of entertainment than this of his host. [Bengel.] the lowestnot a tower merely. [Bengel.] with shame—' To be lowest is only ignominious to him who affects the highe.' [Bengel.] friend—said to the modest guest only, not the proud one, v. 9. [Bengel. tion, save as furnishing the occasion of a solemn warning not to trifle with so momentous a matter as "salvation." strive—The word signifies to ' contend' as for the mastery, to 'struggle,' expressive of the diJficuUi/ ol being saved, as If one would have to force hit way in. strait gate another figure of the same. See note on Mattliew 7. 13, 14. for many tv I II seek desire, i. e., with a mere wish or slothful endeavour, and shall not be able—because it must be made a li/e-and-death struggle. Master of the house is risen up and liath shut to the door—awfully sublime and vivid picture! At present he is represented as in a sitting posture, as if calmly looking on to see who will "strive," while entrance Is practicable, and who will merely "seek" to enter in. But this is to have an end, by the great Masterof the house Himself rising and shutting the door, after which there will be no admittance. Lord, Lord—emphatic reduplication, expressive of the e.irnestness now felt, but too late. See on Matthew 7. 21, 22. 26, XT. See on the similar passage, Matthew 7. 22, '2H. eaten and drunk, &c.—we have sat with Thee at the same table, taught In our streets—Do we not remember listening in our own streets to Thy teaching 7 Surely we are not to be denied admittance? But he shall say, etc.—iVb nearness of external communion with Christ will avail at the great daj). In place of that "holiness wii Jumt which no man shall see the Ijord." Observe the which Christ intimates that He win then assume.thatofabsolute Disposer of men'seternal destinies, and contrast it with His "despised and rejected"
worship—honour. The whole of this is but a reproduction of Proverbs 25. 6, 7. But it was reserved for the matchless Teacher to utter articulately, and apply to the regulation of llie minutest features of social life, such great laws of the Kingdom of God as that of v. 11, " 'Whosoever," Ac.— couching them in a chaste simplicity and proverbial terseness of style which makes them "apples of gold In a setting of silver." See on ch. 18. 14. 13-14. call not thy friends—Jesus certainly did not mean us to dispense with the duties of ordinary fellowship, but, remitting these to tlieir proper place, inculcates what is better. [Bengel.] lest ... a recompense be given thee—a fear the world la not afflicted with. [Bengel.] The meaning, however, is that no exercise of principle is involved in it, as selfishness itself will suffice to prompt to It (Matthew 5. 46, 47). call the poor—'Such God Himself calls,' v. 21. [Bengel.] blessed—acting from disinterested, god-like compassion for the wretched. 15-24. when one ... . heard ... he said, Blessed, &c.—As Our Lord's words seemed to hold forth the future "recompense" under the idea of a great
Feast, Uie thought passes through this man's mind, how ywdltlon at that time. 38, 39. See on Matthew 8. 11. 12.
Parable of the Great Supper. LUKE XV. The Parable of the Lost Sheep. final journey to Jerusalem. The "great multitudes" were doubtless people going to the Passover, who moved along in clusters (ch. 2. 44), and who on this occasion falling in with our Lord had formed themselves into one mass about Him. 26, 'il. If any man, Ac—See on Matthew 10. 34-36, and Mark 8. 34, 35. !J8-33. wblcU of you, &c.—Common sense teaches men not to &ej/in any costly work without blessed they would be who should be honoured to sit down to it. Our Lord's reply is in substance this: 'The great Feast Is prepared already; the Invitations are issued, but declined; the feast, notwithstanding, shall not want abundance of guests; but not one of its present contemners who shall yet come to sue for admission—shall be allowed to taste of it.' This shows what was lacking in the seemingly pious exclamation of this man. It was Balaam's, " Let me die the death of the righteous, and let my last end be first seeing that they have wherewithal to finish. And he who does otherwise exposes himself to general ridicule. Nor will any wise potentate enter on a war with any hoslike his" (Numbers 23. 10), without any anxiety about living his life; fondly wishing that all were riglit with him tile power without first seeing to it that, despite formidable odds (two to one), he be able to stand his ground ; arkd at lUJst, while all heedless of the precious jM-eseni. a great sapper — Cf. Isaiah 25.6. bade many— historically , the Jews (see on Matthew 22. 3k generally, those within the pale of professed discipleship. supper-time . . . all uow ready—pointing undoubtedly to the now ripening preparations for the great Gospel call. See on Matthew 22. 4. all began to make excuse—Cf. Matthew 22.5. Three exif he has no hope of this, he will feel that nothing remains for him but to make the best terms he can. " Even so," says our Lord, ' in the warfare you will each have to wage as my disciples, despise not your enemy's strength, for the odds are all against you ; and you had better see to it that, despite exery disadvantage, you still have wherewithal to hold out and win the day, or else not begin at cuses, given as specimens of the rest, answer to " the care all, and make the best you can in such awful circumstances.' In this simple sense of the parable—(Stier, AlFORD, &c.,go wide of the mark here in making the enemy to be God, because of the "conditions of peace," v. 32) two things are taught: (1.) Better not begin (Revelation of this woi-ld" {v. 18), " the deceitfulness of riches" {v. 19 j, and " the pleasures of this life" (v. 20), which " choke the word" (Matthew 13. 22 and ch. 8. 11). Each difl'ers from the other, and each has its own plausibility, but all come to the same result: ' We have other tilings to attend to, more pressing just now.' Kobody is represented as saying, I will not come; nay, all the answers imply that but for certain things they woidd come, and when these are out of the way they will come. So it certainly is in the case intended,
3. 15), than begin and not finish. (2.) Though the contest for salvation be on our part an awfully unequal one, the human will. In the exercise of that "faith which overcometh the world" (1 John 5. 4), and nerved by power from above, which "out of weakness makes it strong" (Hebrews 11.34;1 Peter 1.5), becomes heroical and will come otl'"more tlian conqueror." But without absolute surrender of self the contest is hopeless, v. 33. 34, 35. salt, &c.—See on Matthew 5. 13-16; and Mark 9.50. for the last words clearly imply that the refusers will one day hQcoma petitioners, came and told, &c.—saying as in Isaiah 63. 1. ' It is the part of ministers to report to the Loi'd in their prayers the compliance or refusiU of their hearers.' [Benuei,.] angry— in one sense a gracious word, showing how sincere lie was in issuing his invitations (Ezekiel Ai. 11). But it is the slight put upon him, the sense of wliicli is intended to be marked by this word, streets and lanes hisloricallj/, those within the same pale of " the city" of God as the former class, but the despised and outcasts of the nation, tlie " publicans and sinners" [Tkench]; generally, all similar classes, usually overlooked in the first provision for supplying the means of grace to a community, half heaihen in the midst of revealed liglit, and in every sense miserable, yet there Is room—Implying that these classes /(ati embraced the invitation (Mallliew 21.32; Mark 12.37, last clause ; John 7. 48,
CHAPTER XV,
Ver. 1-32. Publicans and Sinners Wblcomed by Christ—Three Parables to Explain this. 1. drew near all tlie publicans and sinners, &c.'—drawn around Him by the extraordinary adaptation of His teaching to their case, who, till He appeared—at least His forerunner —might well say, " No man careth for my soul." 3. murmured, saying, &c.—took it ill, were scandalized at Him, and Insinuated (on tlie principle that a man is known by the company he keeps) that He must have some secret sympathy with their c/Kj»'(ic«(?r. But oh what a truth of unspeakable preclousness do their lips, as on other occasions, unconsciously utter! Now follow three parables representing the sinner: (1.) in his stupidity ; (2.) as all-unconscious of his lot condition ; (3.) knowin<;ly and willingly estranged from God. [Benqel.] The first two set forth the seeking love of God ; the last, His receiving love. [Trench.] 3-7. I. The Lost Sheep—occurring again, Matthew 18.
49); and beautifully expressing the longing that sliould fill the hearts of ministers to see their Master's lalile filled. lUgliways and liedgea—outside the city altogether ; liistorically, tlie heathen, sunk in the lowest depths of spiritual wretchedness, as being beyond the pale of all tliat is revealed and saving, " without Christ, strangers from the covenant of promise, having no hope, and witliout God in the world" (Ephesians 2.12); generally, all such still. Thus, this parable proplietically contemplates the extension of the kingdom of God to tlie whole world ; and spirit-
12-14 ; but there to show how precious one of His sheep Is to the Good Shepheni ; here, to show that the shepherd, though it stray never so widely, will seek it out, and when he hath found will rejoice over it. leave the ninety and nine—bend all His attention and care, as it were, to the one object of recovering the lost sheep; not saying, "Tis but one; let it go; enough remain.' go after . . . until, &c.—pointing to all the diversified mt'ans wtiicii God sets in operation for recovering sinners. 6. Rejoice witU nie, Ac.—Tlie principle here is, tliat one feels vxulni-anijoy to be almost too much for hiinself to bear alone, and is positively relieved by having otliers to .ihare it ivith him. (See on 1'. 10.) nlnety-nUkc just . . . needing no repentance —not angels, whose jilace In these parables is very different from this; but those representeil by the prodigal's wellbehaved brother, who liave "served their Father" many years and not at any time transgressed His commaudmenl (in the outrageous sense of the prcnltgal). See on v. ually, directs tlie Gospel invitioiis to be carried to the lowest strata, and be brought in contact with the outermost circles, of human society, coiikpel tbem to come In—not as if they would make the "excuses" of the first class, but because it would be hard to get them over two difficulties: (1.) 'We are not fit company for such a feast.
(2.) We have no proper dress, and are ill in order for such a presence.' How fitly does this represent the dil Kculties and fears of the si/ico'e .' How is this met? 'Take no excuse—make them come as they are— bring tliem along with you.' Whatadlrectory forministersof Cluist! tbat my Itouse maybe fllled—'Grace no more tlian naluro will endure a vacuum.' [Benqkl.] I say unto you, that none—Our Lord here appears to throw otl' the veil of the parable, and proclaim tlie Supper Jlis own, inlinialing that when transferred and transformed into its final glorious form, and the refusers themselves would give all for anotlior opportunity, Jie will not allow one of them to taste it. (JN\ li.—Tills parable must not be confounded with that of I'rovorbs 1.24-33; The Marriage Supper, Matthew 22.2-14.)
2i), 31. In other words, such as h<ive grown up from childhood in the fear of Uml and as the sheep of His pasture. Out Lord does not say " the Pharisees and .scribes" were such ; Init as there was undoubtedly such a class, while "the )>ul)llcans an<l sinners" were confessedly tliestrayed sheep and the prodigal-children, He leaves them to fill up tht< place of the other class, if they coiUd. 8-10. II. TUE Lout
I'y-V). AnniiKss to Great Multitudes Tkavki.lino WITU lIiM. 'M. great multitudes wltU Uim—on His 114
37ie Parable of the Losl Coin. LUKE XV. Tin Parable of Uie Prodigal Son. world, and ready to disappear from it unmissed! But this is just the blessed turning-point; midnight before dawn of day (2 Chronicles 12. 8; 3:3. II.'IS; Jeremiah 2. 19). came to himself—Before, he had been "beside himself" (Ecclesiastes 9. 3), in what sense will presently appear, how many hired, Ac—What a testimony to the nature of the home he had left! But did he not know all this ere he departed and every day of his voluntary exile? He did, and he did not. His heart being wliolly estranged from home and steeped in selfish gratification, his father's house never came within the range of his vision, or but as another name for bondage and gloom. Now empty, deso-
Com. sweep the house—' notdoue without du3l on man's part.' [Bkngbl.] I-ikewlse—on the same principle, joy, &c.—Note carefully the language here—not 'joy on thepart,' but " joy in the presence of the angels of God." True to the Idea sf the parables. The Great Shepherd, Tlie Great Owiicr Himself, is He uiliose tlie joy prvperly is over His own reeovtred properly ; but so vast and exuberant is it (Zecharlah 3. 17), that as if He could not keep it to Himself, He "calleth His friends and neighbours together"—His whole celestial family—saying, "Rejoice with Me, for 1 iiave /onnd My sheep My piece," &c. In this sublime sense it is "joy," before "or in the presence oj the angels;" they only 'catch the flying joy,' sharing it with Him! The application of this to the reception of those publicans and sinners that stood around our Lord is grand in tlie extreme: 'Ye turn from these lost ones with disdain, and because I do not the same, ye murmur at it: but a very different feeling is cherished in heaven. There, the recovery of even one such outcast is watched with interest and hailed with joy; nor are they left to come home of themselves or perish ; for lo ! even now the great Shepherd is going after His lost sheep, and the Owner is making diligent search for the lost property; and He is finding it too, and bringing it back with joy, and all heaven late, withered, perishing, home, with all its peace, plenty, freedom, dignity, starts into view, fills all his visions as a warm and living reality, and breaks ills heart. 18. "I WILL ARISE AND GO TO MY FATHER!" The change has come at last, and what a change!—couched in terms of such exquisite simplicity and power as if expressly framed for all heart-broken penitents. Father, AcMark the term. Thougli " no more woi-lhy to be called his son," the prodigal sinner is taught to claim the degraded and defiled, but still ex Uling relationship, asking not to be made a servant, but remaining a son to be made "ew a servant," willing to take the lowest place and do the meanest work. Ah ! and is it come to this? Onceitwas, 'Any place rather than home.' Now, ' Oh that home ! could Is full of it.' (Let the I'eader mark what sublime claims Himself our Lord covertly puts in here—as if in Him they beheld, all unknown to themselves, nothing less than heaven in the habiliments of earth, the Great Shepherd above, clothed in a garment of flesh, come " to seek and to save that which was lost")! U-3a. IIL The Prodigal Sou. 13. the yoiutger—as the more thoughtless, said, &c.—weary of restraint, panting for independence, unable longer to abide the check of a father's eye. This is man, Impatient of Divine control, desiring to be independent of God, seeking to be his own master; that 'sin of sins, in which all subsequent sins are included as in their germ, I but dare to hope that the door of it would not be closed against me, liow gladly would I take any place and do any work, happy only to be there at all.' Well, that is conversion—nothing absolutely new, yet all new; old familiar things seen In a new light and for tlie first time as realities of overwhelming magnitude and power. How this is brouylU about the parable says not. (We have that abundantly elsewhere, Philippians 2. 13, &c.) Its one ot> ject is to paint the welcome home of the greatest sinners, when (no matter for the present how) they "arise and go to their Father." 30. a great way off—Oh yes, when but the face is turned homeward, tliough as yet far, far away, our Father recognizes His own child in us, and bounds to meet us—not saying. Let him come to me and sue for pardon first, but himself taking the first step, fell on his neck and kUsied him—What ! In all his filth ? Yes. In all his rags? Yes. In all his haggard, shattered wretchedness? Yes. "Our Father who art in heaven," for they are but the unfolding of this one.' [Trench.] he divided, &c.—Thus ' God, when His service no longer appears a perfect freedom, and man promises liimself something far better elsewhere, allows him to make tlie trial, and he shall discover, if need be by saddest proof, that to depart from Him is not to throw oS the yoke, but to exchange a light yoke for a heavy one, and one gracious Master for a thousand imperious tyrants and lords.' [Tkench.] 13. not many days—intoxicated witli his new-found resources, ami eager for the luxury of using them at will, a far country-beyond all danger of interference from home, wasted, &c.—So long as it lasted, the inward monitor (Isaiah 55. 2) would be silenced (Isaiali 9. is this Thy portraiture? It is even so (Jeremiali 31. 20). And because it is so I wonder not that such incomparable teaching hath made the world new. 31. Father, I have sinned, &c.—'This confession is uttered a/ter the kiss of reconciliation' (Ezekiel 16. 63). [Trench.] 33. but the Father said, &c.—The son has not said all he purposed, not so much, because the father's demonstrations had rekindled the filial, and swallowed up all servile feeling [Trench] (see on the word " Father," v. 18), but because the father's lieart is made to appear too full to listen, at that moment, to more in this strain, the best robe CH. Zechariah 3.4,5, "Take away the filthy garments from him ; behold 1 have clothed thee with change of raiment
10; 57. 10; Amos 4. 6-lU). riotous living-v. 30, "with harlots." Ah ! but this reaches farther than the sensualist; for 'in the deep symbolical language of Scripture fornication is the standing image of idolatry ; tliey are in fEict ever spoken of as one and the same sin, considered now in its fleshly, now in its spiritual aspect' (Jeremiah
8; Ezekiel IC. and 17). [Trench.] 14. when he had •pent all ... a mighty famine — a mysterious providence holding ba<;k the famine till he was in circumstances to feel it in all its rigour. Thus, like Jonah, whom the storm did not overtake till on tlie mighty deep fl.t the mercy of the waves, does the sinner feel as if "the stars in their courses were flghting against" him (Judges 5. 20). In want—the first stage of his bitter experience, and preparation for a change. 15. Joined himself, &c.—his pride not yet humbled, unable to brook the shame of a return, to feed swine—Glad to Iteep life in anyhow, behold the son sunk into a swineherd—among the Jews, on account of the prohibition of swine's flesh, empliaticaUy vile! He who begins by using the world as a servant, to minister to his pleasure, ends oy reversing tlie relationship. [Trench.] 16. would Cain have lUled—rather, ' was fain to flU,' ate greedily of the only food he could get. the husks—'the hulls of a leguminous plant which in the Kiist is the food of cattle and swine, and oflen the nourishment of the poorest in times of distress.' [Stier.] no man gave him—not this fuoU, for that he had, but anything belter (Jeremiah 30. 14). 9bl8 was his lowest d:pt\\—perishing unp Uied, alone in the and they clothed him witli garments" (Isaiah 61. 10; Kevelation 3. 18). a ring—Cf. Genesis 41. 42; James 2. 2. shoes—slaves went barefoot. Thus, we have here a threefold symbol ot freedom and honour, restored, as the fruit of perfect reconciliation. 33. the fatted calf—kept for festive occasions. 34. my son—now twice his son. dead. . . lost—to me; to himself—to my service, my satisfaction; to his own dignity, peace, profit, alive again . . . foaitd—to all these, merry—See on v. 10. 35. In the field—engaged in his father's business: cf. 29, "These many years do I serve thee." 38. came his father out and entreated him—"Like as a fatlier pitictli his children, so tiie Lord pitieth them that fear Him" (Psalm 103.
13). As it is the elder brother who now errs, so it is the same patei-nal compassion which had fallen on the neck of the younger that comes forth and pleads with the elder. 39. these many years . . . neither transgressed at any time, &c.—Tlie words are not to be pressed too far. He is merely contrasting his constancy of love and service with the conduct of his brother; just as Job, resenting the charge of hypocrisy by his friends, speaks as if ECthinc 115
The Parable of the Unjust Steward. LUKE XVL The Parable of the Rich Man and Lazarus.
33 ; II. 13, 14. mammon of unrighteousness—treacherous, precarious. (See on Matthew 6. 24.) ye fail—in respect of life, they may receive you—not generally, 'ye may be received' (as ch. 6. 38, 'shall men give'), but 'those ye have relieved may rise up as witnesses for you' at the great day. 'Then, like the steward, when turned out ot one home shall ye secure another; but better tlian he, a heavenly for an earthly, an everlasting for a temporary habitation.' Money Is not here made tlie key to heaven, more than " the deeds done in the body" in general, according to which, as a test of character—but not by the merit of which—men are to be judged (2 Corinthians 5. 10), and see Matthew 25. 34-40. 10. He, &c.—a maxim of great pregnancy and value; rising from the prudence which the steward had to the fidelity which he had not, the "harmlessncss of the dove, to which the serpent" with all his " wisdom" is a total stranger. Fidelity depends not on the amount entrusted, but on the sense of responsibility. He that feels tliis in little will feel it In much, and conversely. 11, 13. unrlgliteous mammon—To the whole of tliis Ho applies the disparaging term " what is least," in contrast witli " tlie true riches." anotlier man's . . . your own —an important turn to the subject. Here all we have Is on trust as stewards, who have an account to render. Hereafter, what the faithful have will be their own propcould be laid to his charge (Job 23. 10-12), and David too (Psalm 18. 2(>-2i). The father attests the truth of all lie says. uever a kid—I say not a Calf, but not even a kid. tliat I might make merry with my friends—Here lay his mlsappreliension. It was no entertainment for the gratification of the prodigal : it was a father's expression of the joy he felt at his recovery, thy son . . . thy living How unworthy a reflection on tlie common father of both, for the one not only to disown the other, but fling him over upon his father, as if he should say. Take him, find have joy of him! 31. Son, &c.—The father resents not the insult—how could he, after the largeness of heart which had kissed the returning prodigal? He calmly expostulates with him, 'Son, listen to reason. What need for special, exuberant joy over thee? Didst thou say, "Lo, these many years do I serve thee?" In that saidst thou truly; but just for that reason do I not set the whole household a-rejoicing over thee. For thee is reserved what is higher still — a. tranquil lifelong satisfaction in thee, as a true-hearted faithful son in thy father's house, nor of the inheritance reserved for tliee is aught alienated by this festive and fitting joy over the once foolish but now wise and newly-recovered one.' 33. It was meet— ' Was it possible he should simply take his longvacant place in the family without one special sign of wonder and delight at the change? Would that have been nature f But this being the meaning of the festivity. erty, being no longer on probation, but in secure, undisturbed, riglitful, everlasting possession and enjoyment of all that is graciously bestowed on us. Thus money la neitiier to heidolized nor despised ; we must sit loose to it and use it for God's glory. 13. can serve be entirely at the command of; and this is true even where the services are not opposed, hate . . . love—showing that the two here intended are In uncompromising hostility to each other: an awfully searching principle! 14-18. covetous
It would for that verj' reason be temporary. In time, the dutifulness of even the younger son would become the law and not the exception; he too at length might venture to say, "Lo, these many years do I serve thee;" and of him the father would sa.v, "Son, thou art ever with me." In tliat case, therefoi'e, it would not be "meet that they should make merry and be glad." The lessons are obvious, but how beautiful ! (I.) The deeper sunk and the longer estranged any sinner is, the more exuberant is tlie. . . derided him— sneered at him; their master-sin being too plainly struck at for them to relish. But it was easier to run doivn than to refute such teaching. Justify yourselves—make a show of righteousness, highly esteemed among men—generally carried away by plausible appearances. (See I Samuel 16. 7; and ch. 14. 11.) The Law, &c.—See on Matthew 11. 13. every man pressetli, Ac. —Pulilicans and sinners, all indiscriminately, are eagerly pressing into it; and ye, interested adherents of the mere forms of an economy which is passing away, "discerning not tlie signs of this time," will allow the tide to go past you and be found a stranded monument of blindness and obstinacy, it Is easier, &c.—See on Mattliew 5. 17, 18. puttetli away his wife, &c.—See on Matthew 19. 3-9. Far from intending to weaken the force of the law, in these allusions to a new economy, our Lord, in this unexpected way, sends home its high requirements witli a pungency which the Pharisees would not fail to feel. 19. purple and Ane linen, Ac—cf. Esther 8.15; Revelation 18.12, wanting nothing which taste and appetite craved and money could procure. 20, 21. laid-having to be carried and put down, full ofsores—open, running, " not closed, nor bound up, nor mollified with ointment." (Isaiah 1. 6.) desiring to be fed with-but was not. [Grotius, Bk:^- GEL, Meyer, Trench, <fec.]: the words may mean indeed joy which his recovery occasions. (2.) Such joy is not the portion of those whose whole lives have been spent in the service of their Father iu heaven. (3.) Instead of grudging the want of tliis, they should deem it the highest testimony to their lifelong fidelity, that something better is reserved for them—the deep, abiding complacency of their Father in heaven.
CHAPTER XVI.
Ver. 1-31. Parables of the Unjust Steward and of THE Rich Man and Lazarus, or, tub Right Use of Money. 1. steward—manager of his estate, accused Informed upon, had wasted—rather, ' was wasting.' 3. cannot dig ... to beg, ashamed—tlierefore, when dismissed, shall be in utter want. 4. may receive me, &c.—Observe his one object when cast out of one home to tecure another. This is the key to the parable, on which tlicre have been many diflering views. 5-7. fllly . . . fourscore—deducting a half from the debt of the one, and a fifth from tliat of the other. 8. the lord—evidently tlie steward's lord, so called in v. 3, 5. commended, &c. not for his " injustice," but " because he liad done wisely," or prudently; with commendable foresight and skilful adaptation of means to end. children of this worl«l—so oh. 20. 31; cf. Psalm 17.14 ("their portion in this life"); Philippians 3.19 ("mind earthly things"). Psalm -1.6, 7. In (or for) their generation—i.e., for tlie purposes of the " world" they are "of." The greater wisdom (or shrewdness) of the one, in adaptation of means to ends, and in energetic, determined prosecution of them. Is none of it for God and eternity—a region they were never In, an atmosphere they never breathed, an undiscovered world, an unborn existence to them—but all for tlie purposes of their own grovelling and fleeting generation, children of light-so John 12.36; Kphesians 5. 8; 1 Tliessalonians ' was fain to feed on,' or 'gladly fed on,' as ch. 15. 16. [Afford, Webster and Wilkinson, &c.] But the context rather favours the former, licked, Ac—a touching act of brute pity, in the absence of human relief. It is a case of heartless Indifiference, amidst luxuries of every kind, to one of God's poorest and most afflicted ones, presented daily before the eye. 32. died—his burial was too unimportant to mention; while "the rich man died and u>a« buried"—his carcass carried in pomp to Its earthly restingplace, in Abraham's bosom—as if seen reclining next to him at the heavenly feast. (Mattliew 8. II.) 33. in hell —not the final place of the lost (for which another word
Is used), but as we say ' the unseen world.' But as the object here is certainly to depict the whole torment of the one and the perfect bliss of the other, it comes in this case to much the same, seeth Abraliam—not God, to whom therefore he cannot cry. [Bengel.] Father Al>raham— a well-l'ounded, but unavailing, claim of natural dosoenl (ch.3,8; Joiin8.37). 34. mercy on me—who never showed
6. 5. Yet this is only 'as night-birds see better in the dark than tliose of tlie day—owls than eagles.' [Cajetan and Trench.] liut we may learn lessons from them, as our Lord now sliows, and " be wise as serpents." 9. make friends of—turn to your advantiige; i. e., as the steward did, " by showing mercy to the poor" (Daniel 4. 27); cf. 12. 116
LUKE XVII.
The Coming of the Kingdom,
TKt Ten Lepers Cleansed. rather, were not the ten cleansed? t. e., the whole of then —an example (by the way) of Christ's omniscience. [B:nGEL.] this stranger— ' this alien' (literally, 'of another any. (James 2. 3.) send Ijazarua—the pining victim of Hl3 merciless neglect, that he may—take me hence? No; that he dares not to ask. dip . . . tongiie—i. e., the race'). The language is that of wonder and admiration, as is expressly said of another exhibition of Gentile faith, Matthew 8. 10. 19. arise—for he had " fallen down on bia face at His feet," v. 16, and there lain prostrate, faith made thee whole—not as the others, merely in body, but in that higher spiritual sense with wliich His constant language has so familiarized us. least conceivable and the most momentary abatement of his torment; that is all. But even this he is told is (1.) xmreasmiable. 25, 86. Son—stinging acknowledgment of the claimed relationship, thou . . . Lazarus, &c.—As it
Is a great law of God's kingdom, that the nature of our present desirci shall rule that of our future bliss, so by that law, he whose " good things," craved and enjoj'ed, were 20-37. Coming of the Kingdom of God and of thb Son of Man. 30-25. When, Ac—To meet the erroneous views not only of the Pharisees, but of the disciples themselves, our Lord addresses both, announcing the coming of the kingdom under different aspects. " It Cometh not with observation"—'with watching' or ' lying in wait,' as for something outwardly imposing and at once revealing itself. Lo here! lo there!—Shut up within all bounded by time, could look for none after his connection with time had come to an end. (Ch. 6. 24.) But by tliis law, he whose "evil things," all crowded into the present life, drove him to seek, and find, consolation in a life beyond the grave, is by death released from all evil and ushered into unmixed and uninterrupted good (ch. 6.
21). (2.) It is impossible, besides all this—' independently of this consideration.' a gxeat gulf fixed—6^/ an irrevotliis or that sharply-defined and visible geographical or ecclesiastical limit, within you—is of an internal and spm Yuai character (as contrasted with their outside views of it). But it has its external side too. the days—rather 'days.' will come—as ch. 19. 43—when, amidst calamicable decree there has been placed a vast impassable abyss between the two states, and the occupants of each. 97-31. Then he said—now abandoning all hope for himself—send him to my father's house, &c.—no waking up of good in the heart of the lost, but bitter reproach against Gotland the old economy, as not warning him sufficiently. [Trench.] The answer of Abraham is, They are suf Jiciently warned, nay—giving the lie to Abraliam. If, <tc.—a principle of awful magnitude and Importance. The greatest miracle will have'no effect on those who are determined not to believe. A real Lazarus soon "rose from the dead," but the sight of him by crowds of people. Inclined thereby to Christ, only crowned tiie unbelief and hastened the murderous plots of the Pharisees against tiie Lord of glory; nor has His own resurrection, far more overpowering, yet won over that "crooked and perverse nation." ties, &c., you will anxiously look for a deliverer, and deceivers will put themselves forward in this character, one of the days of the Son of man—Himself again amongst them but for one day ; as we say when all seems to be going wrong and the one person who could keep them right is removed. [Neander in Stier, &c.] 'This is said to guard against the mistake of supposing that His visible presence would accompany the manifestation and establishment of His kingdom.' [Webster and Wilkinson.] they shall say. See here . . . Go not, &c.—'a warning to all so-called expositors of prophecy and their followers, who cry, Lo there and see here, every time that war breaks out or revolutions occur.' as lightning . . . so the Son of man—i. e., it will be as manifest. The Lord speaks hereof His coming and manifestation in a jirophetically indefinite manner, and in these preparatory words blends into one the distinctive epochs. [Stier.] When the whole polity of the Jews, civil and ecclesiastical alike, was broken up atonce, and its continuance rendered impossible by the destruction of Jerusalem, it became as manifest to all as the lightning of heaven that the kingdom of God had ceased to exist in its old, and had entered on a new and perfectly different form. So it may be again, ere its final and greatest change at the personal coming of Christ, and of which the words in their highest sense are alone true. But first . . . suffer, <fec.—This shows that the more immediate reference of the previous verse is to an event soon to follow the death of Christ. It was designed to withdraw the attention of "His disciples" from the glare in which His foregoing words had Invested the approaching establishment of His kingdom. 36-30. eat . . . married, planted, Ac.—all the ordinary occupations and enjoyments of life. Though the antediluvian world and the cities of the plain were awfully wicked, it
CHAPTER XVII.
Ver. 1-10. Offences—Faith—Humility. 1, 3. See on Matthew 18. 6, 7. 3, 4. See on Matthew 18. 1.5-17, 21, 22. Beven times-not a iower measure of the forgiving spirit than the "seventy times seven" enjoined on Peter, which was occasioned by his asking If he was to stop at seven times. 'No,' is the virtual answer, 'though
It come to seventy times that number, if only he ask forgiveness in sincerity.' 5. Lord—See on ch. 10. 1. Increase our faith—moved by the difficulty of avoiding and forgiving "offences." Tliis is the only instance in which a spiritual operation upon, their souls was solicited of Christ by the Twelve; but a kindred and higher prayer had been offered before, by one with far fewer opportunities. See on Mark 9. 24. 6. sycamine mulberry. See on Mark U. 22-24. 7-10. say unto him by and by—The " by and by" (or rather ' directly') should be Joined not to the saying but the going: 'Go directly.' The connection here is: ' But when your faith 7km been so lncrea.sed as both to avoid and forgive of Tences, and do things impossllde to all but faitli, be not puffed up as though you had laid the Lord under any obligations to you.' I trow not—or, as we saj', when much more is meant, 'I should think not.' nnprol Uable — a word which, though usually denoting the opposite of profit, is here used simply in its negative sense. 'We have not, as his servants, profited or benefited God at all.' (Cf. Job 22. is not their wickedness, but their worldliness, their unbelief and Indifference to the future, their unpreparedness. that is here held up as a warning. N. £.—These recorded events of Old Testament history—denied or explained away now-a-days by not a few—are referred to here as facts. 31-33. to take It away . . . remember, &c.— 2, 3; Romans 11. 3o.) warning against that lingering reluctance to part with pres-
11-19. Ten Leper.9 Cleansed. 11-13. through midst of Samaria and Galilee— probably on tlie confines of both stood afar off—Cf. Leviticus 13. 45, 46. they lifted up—llieir common misery drawing these poor outcasts together (2 Kings 7. 3), nay, making them forget the fierce national antipathy of Jew and Samaritan. [Tkench.] Jesus, (tc—Cf. Matthew 20. 30-3-3. How quick a teacher is ent treasures which Induces some to remain in a burning house, in hopes of saving this and that precious article till consumed and buried in its ruins. The cases here supposed, though different, are similar. Iiot's wife—her "look back," for that Is all that is said of her, and her recorded doom. Her heart was in Sodom still, and the "look" just said, 'And must I bid it adieu?' whosoever, &c.—See on ch. 9. 23-27. 34-. two In one bed—the prepared and unprepared mingled in closest intercourse together in the ordinary walks and fel.owships of life, when the moment of severance arrives. Awful truth! realized before the destruction of Jerusalem, when the Christians found themselves forced by their Lord'i directions (ch. 21. 21) at once and for ever away from their felt misery, even though as here the teaching may be Boon forgotten ! 14. show yourselves—as cleansed persons. See on Matthew 8. 4. Thus too would the Samaritan be taught that "salvation is of the Jews." (John 4. 22.) aa they went, were cleansed—In how many different ways were our Lord's cures wrought, and this different from all the rest. 17, 18. Were there not ten cleansed-
Parable of the Importunale Widow. LUKE XVIll. Little Uldldren brought In Christ, old associates ; but most of all when Uie second coming of Christ shall burst upon a heedless world. 37. where Bhall this occur? -wlieresoever, &c.—'As birds of prey scent out the carrion, so wherever is found a mass of incurable moral and spiritual corruption, there will be seen alighting the ministers of Divine judgment,' a proverbial saying terrifically verified at the destruction of Jerusalem, and many times since, though its most tremendous Illustration will be at the world's final day. reconciliation" by sacrifice, Hebrews 2. 17. There may therefore, be some allusion to this here, though not likely, a sinner—literally, 'the sinner;' q.d., 'If ever tliere was one, I am he.' 14. rather than tlie otiier—the meaning is, 'and not the other;' for the Pharisee was not seeking justification, and felt no need of it. This great law of the Kingdom of God is, in the teaching of Christ, inscribed, as in letters of gold, over its entrance-gate. And in how many different forms is It repeated. (Psalm 138. 6 ; 147. fi; ch. 1. 53.) To be self-emptied, or, "poor in spirit," is the fundamental and Indispensable preparation for the reception of the "grace which bringeth salvation: ' wherever this exists, the " mourning" for it which precedes " comfort" and the earnest "liungerings and thirstings after righteousness" which ai-e rewarded by the " fulness" of it, will, as we see here, be surely found. Such, therefore, and such only, are the justified ones. (Job 33. 27, 28; Psalm 34. 18 ; Isaiah 57. 15.)
CHAPTER XVIII.
Ver. 1-8. Pakable of the Importunate Widow. 1-5. always—Cf. V. 7, " night and day." faiut— ' lose heart,' or 'slacken.' feared not . . . nor regarded—defying the vengeance of God and despising the opinion of men. widow—weak, desolate, defenceless. (I Timothy 5. 5, which is taken from this.) came—'kept coming.' See u.
5, " her continual coming." avenge me i. e., rid me of the oppression of. continual coming— 15-17. Little Children Brought to Christ, infanta —showing that some, at least, of those called in Matthew ' coming for ever.' 6-8. the liord—a name expressive of the authoritative style In which He interprets His own parable, shall not God—not unjust, but the infinitely righteous Judge, avenge—redeem from oppression, his own elect—not like this widow, the object of indifierence and contempt, but dear to Him as the apple of the eye (Zechariah 2. 8). cry day and night—whose every cry enters into the ears of the Lord of Sabaoth (James 5. 4), and how mucli more their incessant and persevering cries! hear long with them—rather, 'in their case.' or—'on their account' (as James 5. 7, " for it"). [Grotius, De Wette, &c.] speedily —as if pained at the long delay, impatient for the destined moment to interpose. (Cf. Proverbs 29. 1.) nevertlieless, &c. q. d., (19. 13) and Mark (10. 13) simply "little" or "young children," were literally "babes." touch them—or, as more fully in Matthew, " put his hands on them and pray," or invoke a "blessing" on them (Mark 10. 16), according to venerable custom (Genesis 48. 14, 15). rebul&ed tliem—Repeatedly the disciples thus Interposed to save annoyance and interruption to their Master; but, as the result showed, always against the mind of Christ. (Matthew 15. '2S; ch. 18.
39, 40.) Here, it is plain from our Lord's reply, that they thought the intrusion a useless one, as infants wero not capable of receiving anything from Him. His ministrations were for gi-ownpeople. But Jesus—" muc/t displeased," says Mark (10. 14) ; an invaluable addition—said—" Suffer the little children to come unto Mb"—"and foubii> them not," is the important addition of Matthew (19. 14) and Mark (10. 14). What words are these from tlie lips of Christ ! The price of them is above rubies. But the reason assigned, "For of such is the Kingdom of God," or "of heaven," as in Matthew 19. 14, completes the previous Information here conveyed; especially as interpreted by what immediately follows: "And He took them vv in His arms, put His hands upon them, and blessbd them," Mark 10. 10. It is surely not to be conceived that all our Lord meant was to inform us, that seeing grown ' Yet ere the Son of man comes to redress the wrongs of His Cliureh, so low will the hope of relief sink, through the length of the delay, that one will be fain to ask. Will He find any faith of a coming avenger left on the earth? From this we learn, (1.) That the primary and historical reference of this parable is to the Churcli in its uridotijed, desolate, oppressed, defenceless condition during the present absence of her Lord in the heavens; (2.) That in these circumstances importunate, persevering prayer for deliverance is the Church's fitting exercise ; (3.) That notwithstanding every encouragement to this, so long will the answer be delayed, while the need of relief continues the same, and all hope of deliverance will have nearly died out, and "faith" of Christ's coming scarcely to be found. But the application of the parable lo prayer in general is so obvious as to have nearly hidden its more direct reference, and so precious that one cannot allow it to disappear in any public and historical interpretation. people must become childlike in order to be capable of the Kingdom of God, therefore they should not hinder infants from coming to Him, and therefore He took up and blessed the infants themselves. Was it not just the grave mlslakeof the disciples that infants should not be brought to Christ, because only grown people could profit by Him, which "much displeased" our Lord? And though he took the Irresistible opportunity of lowering their pride of reason, by informing them that, in order to enter the Kingdom, 9-14. Parable of the Pharisee and the Publican.
11, 13. stood—as the Jews in prayer. (Mark H. 25.) God, &c.—To have been kept from gross iniquities was undoubtedly a just cause of thankfulness to God; but instead of the devoutly humble, admiring frame whicli this should inspire, he arrogantly severs himself from the rest of mankind, as quite above them, and, with a contemptnous look at the poor publican, thanks God that he has not to stand afar off like him, to hang down his head like a bulrush and beat his breast like him. But these are only his moral excellencies. His religious merits complete his grounds for congratulation. Not confining himself to the one divinely-prescribed annual fast (Leviticus 16. 29), he was not behind the most rigid, wiio fasted on the second and fifth days of every week [Lightfoot], and gave the tenth not only of what the law laid under tithing, but of "all his gains." Thus, besides doing all his duty, he did ' instead of the children first becoming like them, they must themselves become like the children' [Richter in Stier], this was but by the way ; and, returning to the children themselves. He took them up in His gracious arms, put His hands upon tliem and blessed them, for no conceivable reason but to show that they were thereby made capable, A3 infants, of the Kingdom of Ood. And if so, then "Can any man forbid water Vml these should not be baptized which have received tlie Holy Ohost as well aswef" (Acts 10. 47.) But such application of the baptismal water can have no warrant here, save where the infants have been previously brought to Christ Himself for His benediction, and only as the tigi* and seal of that benediction.
18-30. The Rich Young Ruler, and Discoursb Thereon. This case presents some remarkable points.
(1.) The man was of irreproachable moral character; and this amidst all the temptations of youth, for he WRS a "young man" (Matlliew 19. 22), and wealth, for "he was very rich" (v. 23; Matthew 1:». 22; Mark 10. 22), But (2.) re»U less notwltlistandlng, his heart craves eternal life. (3.) Unlike the " rulers," to wliose class he belonged (w IS), h* so far believed in Jesus as to be persuaded He could authoritatively direct him on this vitfil point. (4.) So earnest tvorks of sujjererogalion ; while sins to confess and spiritual wants to be supplied he seems to have felt none. What a picture of the Pharisaic character and religion ! 13. standing afar off—lus unworthy to draw near; but that wa.s tlie way to gel near. (Psalm 3-1. 18; Isaiah 57. 15.) would not lift up— " blushing and ashamed" to do so. (Kzra 9. 6.) smote, &c.—'kept smiting;' for anguish (ch. 23. 48), and self-reproach (Jeremiah 31. 19). he merciful-'be prois he that he comes " running and even "kneeling b ilcre Him." and thai when He was gone forth into th w <j.* pitiated,' a very unusual word in sucn a sense, only once else used in the New Testament, In the sense of "making
25le Rich Young Ruler. LUKE XVIII. 27(6 Blind Man Healed.
left all—' The workmen's little is as much his " all" as the prince's much.' [Bengei,.] In Matthew (19. 27) ho adds, "What shall we have therefore?" How shall it fare with us? there ts no man, &c.—graciously acknowledging at once the completeness and the acceptableness of the surrender as a tiling already made, house, &c.—the specification is still more minute in Matthew and Mark, to take in every form of self-sacrifice, for the kingdom of God's sake—in Mark, " for my sake and the Gospel's." See on ch. 6. 22. manifold more In this present time—In Matthew (19.29) "an hundred-fold," to which Mark (10.30) gives this most Interesting addition, " Now in this present time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions." We have here the blessed promise of a reconstruction of all human relationships and affections on a Christian basis and in a Christian (Mark 10. 17)—the high-ro.nl, by tt.ls tirao crowded with travellei's to tlie Passover; uiuleterred by the virulent opposit' on of the class he belonged to as a " ruler" and by the Bhame he might be expected to feel at broaching such a question in tlie hearing of a crowd and on the open road.
19. wl»y, &C.—Did our Lord mean then to teach that God only ought to be called "good?" Impossible; lor that aad been to contradict all Scripture teaching, and His own too. (Psalm 112. 5; Matthew 2-3. 21; Titus 1. 8.) Unless therefore we are to ascribe captiousness to our Lord, he could have had but one object — to raise the pouth's ideas of Himself, as not to be classed merely with otlier " good masters," and declining to receive this title apay-t from the "One" who is essentially and only "good." This indeed is but distantly hinted; but unless this is seen In the background of our Lord's words, nothingworthyof Him can be made outof them. (Hence, Socinianism, instead of liaving any support here, is only state, after being sacrificed, in their natural form, on the altar of love to Christ. This he calls "manifold more"—"an hundred-fold more" — than what they sacrificed. Our Lord was Himself the first to exemplify this new adjustment baffled by it.) 20. thoii Itiiowest, &o.—Matthew is more full here: " But if thou wilt enter into life, keep the commandments. He saith unto him. Which?—as if he had of His oum relationships. (See on Matthew 12. 49, 50 ; and on 2 Corinthians 6. 14-18.) But this "with persecutions;" for how could such a transfer take place witliout the most cruel wrenches to fiesh and blood? but the persecution would haply follow them into their new and higher circle, breaking that up too! But best of all, "in the world to come life everlasting." And said, ' Point me out one of them which J have not kept?' —Jesus said, Thou shalt," Ac. (Matthew 19. 17, 18.) Our Iiord purposely confines Himself to the second table, which He would consider easy to lieep, enumerating them alitor in Mark (10. 1'J), " Defraud not" stands for tlie ler Uhelse the eighth is twice repeated). In Matthew the sum of this second table of the law Is added, "Thou shalt love thy neighbour as thyself," as if to see if he would venture to say he had kept that. 21. All these, &c.—"what lack I yet?" adds Matthew. Ah! this gives us a glimpse of his heart. Doubtlesshe was perfectly sincere; but something within wliispered to him that his keeping of the commandments was too easy a way of getting to heaven. He
When the shore is won at last
Who will count the billows past! Keble.
These promises are for every one who forsakes his all for Clirist. But in Matthew (19. 28) this is prefaced by aspecial promise to the Twelve: "Verily I say unto you. That ye which have followed me in the Regeneration, when the Son of man shall sit in the throne of His glory, ye also shall sit on twelve thrones Judging the twelve tribes of Israel." Ye who have now adhered to me shall, in the new kingdom, rule, or give law to, the great Christian world, here set forth in Jewish dress as the twelve tribes, presided over by the twelve apostles on so many judicial thrones. In this sense certainly the promise has been illustriously fulfilled. [Calvin, Gbqtius, Lightfoot, &c.] But if the promise refer to the yet future glory (as may be thought from ch. 22. 28-30, and as most take it), it points to the highest personal distinction of the first founders of the Christian Church. felt something beyond this to be necessary; after keeping all the commandments he was at a loss to know what that could be; and he came to Jesus Just upon that point. "Then," says Mark (10. 21), "Jesus beholding him loved him," or 'looked lovingly upon him.' His sincerity, frankness and nearness to the kingdom of God, in themselves most winning qualities, won our Lord's regard even though he turned his baclt upon Him—a lesson to those who can see nothing lovable save in the regenerate. 23. lackeat one thing—Ah! but that a fundamental, fatal lack, sell, &c.—As riches were his idol, our Lord, who knew it from the first, lays His great authoritative grasp at once upon It, saying, 'Now give Me up that, and all is 31-34. FuLiiER Announcement of His AppROACHiNtt Death and Resukrection. See on Mark 10. 32-34. 31. all written by the prophets concerning the Son of man be accomplished—showing how Clirist Himself read, and would have us to read, the Old Testament, in which some otherwise evangelical interpreters find no prophecies, or virtually none, of the sufferings of the Son of man. understood none, &c.—The Evangelist seems unable to say strongly enough how entirely hidden fi'om them at that time was the «e7i«e of these exceeding plain statements: no doubt to add weight to their subsequent testimony, which from this very circumstance was prodigious, and wltli all the simple-hearted irresistible. right.' No general direction about the disposal of riches, then, is here given, save that we are to sit loose to them and lay them at the feet of Him who gave them. He who does this with all he has, wliether rich or poor. Is a true heir of the kingdom of heaven. 23-25. was very soi-rowfiil—Matthew more fully, "went away sorrowful;" Mark still more, "was sad'' or 'sullen' at that saying, and " went away grieved." Sorry he was, very sorry, to part with Christ; but to part with his riches would have cost him a pang more. When Riches or Heaven, on Christ's t«rms, were the alternative, the result showed to which side the balance inclined. Thus was he shown to lack the one all-comprehensive requirement of the law—the abso-
35-43. Blind Man Healed. In Matthew 20. 29, <fec., thej' are two, as in the case of the Demoniac of Gadara. In Matthew and Mark (10. 46, &c.) the occurrence is connected with Christ's departurefrom Jericho ; in Luke with His approach to it. Many ways of accounting for these sliglitdivergences of detail have been proposed. Perhaps, lute subjection of the heart to Ood, and this want vitiated all his other obediences, when Jesus saw—Mark says. He " looked round about"—as if first following the departing youth with His eye—" and saith unto His disciples." how hardly, &c.—with what difficulty. In Mark an explanation is added, "How hard is it for them that trust in riches," &c.—i. c, with what difficulty is this Idolatrous trust conquered, without which they cannot enter; and this is Introduced by the word "children"—sweetdiminutlveof affection and pity. (John 21. 5.) easier for a camel, 4«.—a proverbial expression denoting literally a thing Impossible, but figuratively, very difficult. 26, 27. for, Ac— ' At that rate none can be saved:' 'Well, it does pass hMman power, but not Divine.' 28-30. Lo, <fec.—in tlie Bimplicity of his heart (as is evident from the reply), conscious that the required surrender had been made, and generously taking in his brethren with lilm "we;" not In the spirit of the young ruler, "All these liave I kept," if we knew all the facts, we should see no difficulty; but that we have been left so far in the dark shows that the tiling is of no moment any way. One thing is plain, there could have been no collusion among the authors of these Gospels, else they would have taken care to remove these 'spots on the sun.' 38. Son of David, &c. See on Matthew 12. 23. 39. rebuked, &c. See on v. 15. so much the more—that importunity so commended in the Syroplicenician woman, and so often enjoined (ch. 11.5, Ac;
18. 1, Ac). 40. commanded, Ac.—Mark has this interesting addition : "And they call the blind man, saying unto him. Be of good comfort, rise. He calleth thee"—just as one earnestly desiring an interview with some exalted
LUKE XIX. Parable of Ute Pound». from that of the Talents, Matthew 25. 14-.;o. For, (1.) Tills parable was spoken "when He was ntA to Jerusalem," person, but told by one official after another that it is vain to wait, as he will not succeed 'they know it), yet persists In waiting for some answer to his suit, and at length tlie door opens, and a servant appears, saying " You will be admitted—he has called you." And are there no other
I'. 11; tliat one, some days after entering it, and from the Mount of Olives. (2.) This parable was spoken to the promiscuous crowd ; that, to the Twelve alone. Accordingly, suitors to Jesus who sometimes fare thus f " And lie, casti ng •iway his garment"—how lively is this touch, evidently of an eye-witness, expressive of his earnestness and joy " came to Jesus." (Mark 10. 49, 50.) 41-43. what will ye, &c.—to try them; to deepen their present consciousness of need; and to draw out their faith in Him. Lord " Jiabbotii," Mark 10,51; an emphatic and confiding exclamation. (See on John 9.)
(3.) Besides the "servants" in this parable, wlio profess subjection to iiim, there is a class of "citizcnt " wlio retuse to own Him, and who are treated dift'erenlly ; wheresis in the Talents, spoken to the fot-mer class alone, this latter class is omitted. (4.) In the Talents, each servant receives a ditl'erent number of them (5, 2,1); in tlie Pounds all receive the same one pound, which is but about the 60th part of a talent; also, in the talents, eacli sliows the same fidelity by doubling what he received (the 5 are made 10, the 2, 4); In the Pounds, each receiving the same, CHAPTER XIX. rxiAe-X IS. different return (one making his pound lO.auotlier
Ver. 1-10. Zaccheus the Publican. The name Is Jewish. SJ-4. clitef among the publicans—farming a considerable district, with others under him. rich—Illgotten riches some of it certainly was. See on v. 8. who he was—wliat sort of person. Curiosity then was his only motive, though his determination not to be baulked was overruled for more tiian besought, sycamore—the Egyptian fig, witli leaves like the mulberry. 5, 6. looked up, &c.—in the full knowledge of who was in the tree, and preparatory to addressing him. Zaccheus, &c.—whom he had never seen in the flesh, nor probably heard of. "Hecalleth His own sheep by name and leadeth them out" (John 10.3). make haste and come do-^vn—to which he literally responded—"he made haste and came down." for to-day, &c.—Our Lord invites Himself, and in royal style, whicli waits not for invitations, but as the honour is done to the subject, not the sovereign, announces the purpose of royalty to partake of the subject's hospitalities. Manifestly our Lord speaks as knowing how the privilege would be appreciated, joyfully— Whence this so sudden "joy" In the cold bosom of an avaricious publican? The Internal revolution was as perfect as instantaneous. "He spake and It was done." " Then shall the lame man leap as an hart, and the tongue of the dumb sing " (Isaiah 35. 6). to-day abide— (cf. John
5). Plainly, therefore, the Intended lesson is dirt'ereut; the one illustrating equal fidelity with different degrees of advantage ; tlie other, different degrees of improvement of the same opportunities ; yet with all this dillerence, the parables are remarkably similar. 13, a far country—said to put down the notion that He was just on His way to set up His kingdom, and to inaugurate it by His personal presence, to receive a kingdom—be invested witli royalty; as when Herod went to Rome and was there made king; a striking expression of what our Lord went away for and received, "sitting down at the right liand of tlie Majesty on higli," to return—at His second coming. 13. Occupy— ' negotiate,' 'do business,' with the resouices entrusted. 14. his citizens—His proper subjects ; meaning the Jews, who expressly repudiating our Lord's claims said, "We have no king but Cesar" (John 19.15). In Cliristendom, these correspond to Infldel rejecters of Christianity, as distinguished from professed Christians. 15-aG. See on Matthew 25. 19-29. ten ... five cities—different degrees of future gracious reward, proportioned to the measure of present fidelity. 87. bring hither, &c.— (Cf. 1 Samuel 15. 32, 33.) Referring to the awful destruotion of Jerusalem, but pointing to the final destruction of all that are found in open rebellion against Christ.
'28-14. Chkist's Thicmphant Entry into Jerusalem, AND Tears over it. See on Matthew 21. 1-11. 39-38, Betlipliage—"house of flgs," a village which with Bethany lay along the further side of Mount Olivet, east of Jerusalem, whereon, &c.—See on John 19. 41. tlie Loi-d hath need, &c.—He both knew all and had the key of the human heart. See on vT 5. Perhaps the owner was a dis-
1.39), probably over night. 7. to be guest—or lodge: something more than "eating with" such (ch. 15.2). a sinner—that was one but a minute ago, but now is not. This mighty change, however, was all unknown to them. But they shall know it presently. "Sinner" would refer both to liis office, vile in the eyes of a Jew, and to his character, which it is evident was not good. 8-10. stood before all. said unto the Lord, Behold, Lord—Mark how frequently Luke uses this title, and always where lordly authority, dignity, or porver Is intended. If I have ciple, set Jesus on—He allowing this, as befittiiig Xhe state Hp was for the first and only time assuming, whole multitude, (fee-The language here Is very grand, intended to express a burst of admiration far wider and deeper than ever had been witnessed before, blessed be the king, &c.—Mark more fully, "Hosanna," t. e., 'save now,' the words of Psalm 118. 25, which were understood to refer to Messlali ; and so they add, " to the Son of David, blessed i.e., 'so far as I have,' for evidently the "if" is soused (as Philippians 4.8). taken by false accusation—'defrauded,' 'overcharged ' (ch. 3. 12, 13). fourfold—The Roman law required this; the Jewish law, but the principal and a fifth more (Numbers 5. 7). Tliere was no demand made for either; but, as If to revenge himself on his hitherto reigning sin (see on John 20. 28), and to testify the change he had experienced, besides surrendering tiie half of his fair gains to the poor, he voluntarily determines to give up all that was Ill-gotten, quadrupled. He gratefully addressed this to the " Lord," to whom he owed the wonderful change. Jesus said unto him—but also before all. This day, <fec.—memorable saying! Salvation already come, but not a day old. to this houseso expressed probably to meet tlie taunt, " He is gone to be guest," &c. The house is no longer polluted; It is now fit to receive Me. But salvation to a house is an exceedingly precious idea, expressing the new air that would henceforth breallie in it, and the new Impulses from Its head which would reacli its members (Psalm 118. 15; Acts 10. 15, is he that cometh in the name of the Lord (Psalm 118. 26), Hosanna in the highest." This was the very loftiest style in which He could be saluted the promised Pclivorer.
&c.—See on ch. 2. 13, 14. 40. the stones, <Stc.—Hitherto the Lord had discouraged all demonstrations in His favour ; latterly He had begun an opposite course ; on this one occasion He seems to yield His whole soul to the wide and deep acclaim with a mysterious satisfaction, regarding It as so necessary SI part of the regal dignily in which as Messiah He for this last time entered the city, that if not ottered by tlie vast multitude. It would have been wrung out of the stones rather than be withheld (Hubakkuk 2. II). 41-44. when beheld, wept, Ac—Cf. Lamental ions .3. 51, "Mine eye altecteth mine heart;" the heart again afi'ect Ing the eye. Under this sympathetic law of the relation of mind an<l bcxly, Jesus, in His beautiful, tender humanity, was constituted even as we. What a contrast
16, 31). son of Abraham—He was tiiat by l)irtli, l)ut here to the Immediately preceding profound Joy I He yielded Himself alike freely to both. See on Matlliew 2;!. 37. at It means a partaker of his faith, being mentioned as tiie sufficient explanation of salvation having come to him. 10. lost—and sucli "lost" ones as this Zaccheus. See on least In this, Ac-even at this moving moment. Set on cli. 13.9. tiiy peace—'glancing perhaps at the name of the city,' Hebrews 7. 2. [Wkbstek and Wilkinson.] How much Is Included in this wordl now hid— it was cii. 15. 32. What encouragement Is there in this narrative to hope for unexpected conversions!
11-27. Pakable of the Pounhs, a ditferent parable
Farablf. of the Wicked Husbandmen. LUKE XX, XXI. The Widovfs Two Milt*.
Mark 3. 6. we know, Ac—hoping by flattery to throw Him off His guard, tribute—See on Matthew 17. 24. things which l>e Csesar'g—Putting it in this genera« form, it was impossible for sedition itself to dispute It, and yet it dissolved the snare, and to God—How much there is in this profound but to them startling addition to the maxim, and how incomparable is tlie whole for fulness, brevity, clearness, weight! 27-34. no resurrection —" nor angel nor spirit," Acts 23. 8; the materialists of the day. said unto them—In Matthew 22.20, the reply begins with this Important statement:— "Ye do err, not knowing the Scriptures," regarding the future state, " nor the power of God," before which a thousand such difficul-
His among His last open efforts to "gather them," but their eyes were Judicially closed, a trench—a rampart; first of wood, and when this was burnt, a built wall, four miles In circuit, built in three days—so determined were they. This "cut off all hope of escape," and consigned the city to unparalleled horrors. (See 3os Bvavs, Jewish War, y. 6. 2; 12. 3, 4.) All here predicted was with dreadful literallty fulfilled.
45-48. Second Cleansing of the Temple, and subsequent Teaching. 4:5, 46. As the first cleansing was on His first visit to Jerusalem (John 2. 13-22), so this second clv«nsing was on His last, den of thieve*—banded togetL?r for plunder, reckless of principle. The mild term "houae of merchandise," used on the former occasion, was now unsuitable, sought—'continued seelcing,' i.e., "daily," as He taught, -were very attentive to hear him—' hung upon His words.' ties vanish (also Mark 12. 24). 36. neither die any more -Marriage is ordained to perpetuate the human family; but as there will be no breaches by death In the future state, this ordinance will cease, equal — or ' like'—unto tl»e angels i. e.. In the immortality of their nature, children of God—not in respect of character but nature; "being the children of the resurrection" to an undecay Ing existence. (Romans 8. 21, 23.) And thus the children of their Father's immortality, 1 Timothy 6. 16. 37, 38. even Moses—whom they had just quoted to entangle Him. not of the dead, for all, &c.—To God, no human being la dead, or ever will be; but all sustain an abiding conscious relation to Him. But the "all" here meant "those who shall be accounted worthy to obtain that world." These sustain a gracious covenant relation to Ood, which cannot be dissolved. In this sense our Lord affirms that for Moses to call the Lord the "God" of his patriarchal servants if at that moment they had no existence, would be unworthy of Him. He " would be ashamed to be called their God, if He had not prepared for them a city," Hebrews 11. 16. How precious are these glimpses of the resurrection state .' 39. scribes . . . well said—enjoying His victory over the Sadducees. they durst not—neither party, both for the time utterly foiled.
CHAPTER XX.
Ver. 1-19. The Authority of Jesus Questioned, and His Reply— Pakable of the Wicked Husbandmen. See on Matthew 21.23. 3. these things—particularly the clearing of the temple. 4. baptism of John—his whole ministry and mission, of which baptism was the seal, why then believed ye him not!—t. e.. In his testimony to Jesus, the sum of his whole witness. 7, coiild not tell —crooked, cringing hypocrites! No wonder Jesus gave you no answer (Matthew 7.6). But what dignity and composure does our Lord display as He turns their question upon themselves ! 9-13. vineyard—See on ch. 13. 6. In Matthew 21. 33 additional points are given, taken literally from Isaiah 5. 2, to fix down the application and Bustain it by Old Testament authority, hogbandmen the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness might be yielded, went, &c.—leaving It to the laws of the spiritual husbandry during the whole length of the Jewish economy. (See on Mark 4. 26.) beat, Ac.—Matthew 21.35; i. e., the prophets, extraordinary messengers raised up from time to time. See on Matthew 23. 37. my beloved son Mark (12. 6) still more af Tectingly, " Having yet therefore one son, his well-beloved ;" our Lord thus severing Himself from all merely human messengers, and claiming Sonthip in its loftiest sense. (Cf. Hebrews 3. 3-6.) It may be — 41-47. Christ Baffles the Pharisees by a Question about David and Messiah, and Denounces the Scribes. 41. said, &c. — "What think ye of Christ (the promised and expected Messiah)? Whose son is He (to be)? They say unto Him, The son of David. He saith unto them. How then doth David in spirit (by the Holy Ghost, Mark 12. 36) call him Lord?" Matthew 22. 42, 43. The difficulty can only be solved by the higher and lower —the divine and human natures of our Lord. (Mattliew 1.
' surely ;' implying the almost unimaginable guilt of not doing so. 14. said among themselves, &c.—Cf. Genesis 37.18-20; John 11.47-5.3. the heir—sublime expression of the great truth, that God's inheritance was destined for, and in due time to come into the possession of, His Son in our nature. (Hebrews 1. 2.) Inheritance ours—and so from mere servants we may become lords ; the deep aim of the depraved heart, and literally 'Hhe root of all evil." cast him out of the vineyard— Cf. Hebrews 13. 11-13; 23.) Mark the testimony here given to the inspiration of the Old Testament (cf. ch. 24. 44.) 46, 47. Beware, AcSee on Matthew 23. 5; and on ch. 14. 7. devour, &c.— taking advantage of their helpless condition and confiding character, to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above " fllthy lucre." So much " the greater damnation" awaits them. What a life-like description of the Romish clergy, the true successors of " the scribes!"
1 Kings 21. 13; John 19. 17. 16. He shall come, &c.~Thi8 answer was given by the Pharisees themselves (Matthew il. 41), thus pronouncing tlieir own righteous doom. Matthew alone (21. 43) gives the naked application, that "the kingdom of God should be taken from them, and given to a nation bringing forth the fruits thereof "—the great evangelical community of the faithful, chiefly Gentiles. God forbid—His whole meaning now bursting upon them. 17-19. written — in Psalm 118.22,23. (See on ch. 19. .38.) The Kingdom of God is here a Temple, in the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is.^by the great Lord of the House, made the keystone of the whole. On that Stone the builders were now "falling" and being "broken" (Isaiah 8.15), "sustaining great spiritual hurt; but soon that Stone should CHAPTER XXI.
Ver. 1^. The Widow's Two Mites, looked up—He had " sat down over against the treasury" (Mark 12. 41), probably to rest, for He had continued long teaching on foot in the temple-court (Mark 11. 27), and " looking up He saw"—as In Zaccheus' case, not quite casually, the rich, Ac.—" the people (says Mark 12. 41) cast money into the treasury, and many rich cast In much;" t. e.. Into chests deposited in one of the courts of the temple to receive the ofl Serlngs of the people towards Its maintenance. (2 Kings
12.9; John 8. 20.) two mites-" which make a farthing" (Mark 12. 42), the smallest Jewish coin. 'She might have kept one.' [Bengel.] And he said— "to His disciples," whom He "called to Him" (Mark 12. 43), to teach from it a great future lesson, more than all—In proportion to her means, which is God's standard. (2 Corinthians 8. 12) of their abundance— ' their superfluity what they had 'fall upon them' and grind them to powder" (Daniel 2.34, S5; Zecharlah 12.8)—In their o«r;)ora<c capacity In the tremendous destruction of Jerusalem, but personalli/, as unbelievers. In a more awful sense still, the same hour hardly able to restrain their rage.
20-40. Entangling Questions about Tribute and THE Re-surrection-The Replies, ao-ae. sent forth After consulting (Matthew 22. 15) on the best plan, spies —"of Die PharlseeA and Herodlans" (Mark 12. 13). See on ' to spare,' or beyond what they needed, of her penury —" or want" (Mark 12. 44)—' her deflciemry,' of what was let* than her own wants required, " all the living she had •' Mark still more emphatically, "all that she had—aer
The Destruction of Jerusalem Prophesied. LUKE XXII. Conspiracy to Put Jesus to Death.
Church which the Jews In their time had before them— after which, the Jews being again "graffed into their own olive tree," one Church of Jew and Gentile together shall whole subsistence." iVoZe (1.) As temple offe—'ngs are needed ttill for the service of Chriat at Iiome arid abroad, so " looking down" now, as then " up," He "sees" who "cast in," and how much. (2.) Christ's standard of commendable offering is not our superjluily, but our deficiency—not what will never be missed, but what costs us some real sacrifice, and just in proportion to the relative amount of that sacrifice. See 2l'oriiithians 8. 1-3. fill the earth (Romans 11). What a vista this opens up! 25-28. signs, &c.—Though the grandeur of this language carries the mind over the head of all periods but that of Christ's second coming, nearly every expression will be found used of the Lord's coming In terrible national judgments, as of Babylon, &c. ; and from v. 28, 32, it seems undeniable that its immediate reference was to the destruction of Jerusalem, though Its ultimate reference beyond doubt Is to Christ's final coming, redemption— from the oppression of ecclesiastical despotism and legal bondage by the total subversion of the Jewish state and the firm establishment of the evangelical kingdom {v. 31). But the words are of far wider and more precious import. Matthew (24. 30) says, "And then shall appear the sign of the Son of man in heaven," evidently something distinct from Himself, mentioned immediately after. What this was Intended to mean, interpreters are not agreed. But as before Christ came to destroy Jerusalem some appalling portents were seen In the air, so before His personal appearing It Is likely that something analogous win be witnessed, though of what nature it Is vain to conjecture. 32. this generation—not 'this nation,' as some interpret It, which, though admissible in itself, seems very unnatural here. It is rather as In ch. 9. 27. 34-37. surfeiting and drunkenness—All animal excesses, quenching spirituality, cares of this life—See on Mark 4. 7, 19. watch . . . pray, Ac.—the two great duties wliich in prospect of trial are constantly enjoined. These warnings, suggested by the need of preparedness for the tremendous calamities approaching, and the total wreck of the existing state of things, are the general improvement of tlie whole discourse, carrying the mind forward to Judgment and Vengeance of another kind and on a grander and more awful scale—not ecclesiastical or polit-
5-3S. Christ's Prophecy of the De-struction of .Iekusalem, and warnings to prepare for his second Coming, suggested by it—His Days and Nights during His Last Week. 5-7. See on Matthew 24. I-.3. 8. the time—of the Kingdom, in Its full glory, go not after them—'I come not so very soon,' 2 Thessalonlans 2. 1, 2.
Stier.] 9-11. not terrllled—See v. 19; Isaiah 8. 11-14. end not by and by — or 'immediately:' "not yet." Matthew 24. 6; Mark 13. 7: q. d., 'Worse must come before all is over.' nation, &c.—Matthew and Mark add, "All these are the beginning of sorrows,'" or 'travailpangs,' to which heavy calamities are compared. (Jeremiah 4. 31, &c.) 13. brought before, &c.—The book of Acts verifies all this. 13. for a testimony—an opportunity of bearing testimony. 19. not a hair perish-He had just said {v. 16) they should be put to death; showing that this precious promise is far above Immunity from mere bodily harm, and furnishing a key to the right interpretation of Psalm 91., and such like. Matthew adds the following : "And because iniquity shall abound, the love of many" ('the many or the most')—the generality of professed disciples—" shall wax cold." But he that endureth to the end shall be saved. Sad Illustrations of the effect of abounding iniquity in cooling the love of faithful disciples we have in the Epistle of James, written about this I eriod referred to, and too frequently ever since (Hebrews
10. 38, 39; Revelation 2. 10). " And this gospel of the kingdom shall be preached in all the world for a witness, and then .shall the end come" (Matthew 24. 14), God never sends judgment without previous warning; and there can be no doubt that the Jews, already dispersed over most known countries, had nearly all heard the gospel "as a witness," before the end of the Jewish state. The same principle was repeated and will repeat itself to the end. 20, 21. by armies—'encamped armies,' t. e., besieged : "and the abomination of desolation (meaning the Roman ensigns, as the symbols of an idolatrous, pagan, unclean power) spoken of by Daniel the prophet (Daniel ical but personal, not temporal but eternal—when all safety and blessedness will be found to lie In being able to "stand before the Son of Man" in the glory of His personal appearing. 37, 38. in the day-time—of this His last week, abode In the monnt—i. e., at Bethany (Matthew 21. 17).
CHAPTER XXII.
9.27) stand In the holy place—("where it ought not." Mark 13. 14)—whoso readeth (that prophecy) let him understand." Matthew 24.15. Then flee, Ac — Eusebius says the Clirlstians fled to Pella, at the north extremity of Perea, being "prophetically directed;" perhaps by some prophetic intimation still more explicit than this, which still would be their chart. 23. woe nnto—'alas
Ver. 1-6. Conspiracy of the Jewish AtrrHORiTiES to PUT Jesus to Death—Compact with Judas, i, 2. See on Matthew 26. 1-5. 3. Then entered Satan, &c.—but not yet In the full sense. The awful stages of It were these: (1.) Covetouess being his master-passion, the Lord let It reveal itself and gather strength by entrusting him with "the bag" (John 12. 6), as Treasurer to Himself and the Twelve. (2.) In the discharge of that most sacred trust he became "a thief," appropriating its contents from time to time to his own use. Satan, seeing this door into his heart standing wide open, determines to enter by It, but cautiously f2 Corinthians 2. 11); first merely "putting for.' -with child, &c.—from the greater sufl Terlng it would Involve; as also "flight in winter, and on the sabbath," which they were to "pray" against (Matthew 24. 20), the one as more trying to the body, the other to the soul. " For tlien shall be tribulation such as was not since the beginning of the world, nor ever shall be"—language not unusual In the Old Testament for tremendous calamities, though of this it may perhaps be literally said, "And except those days should be shortened, there sljould no flesh be saved, but for the elect's sake those days shall be shortened" (Matthew 24. 21, 22). But for this merciful "shortening," brought about by a remarkable concurrence of causes, the whole nation would have perished, in which there yet remained a remnant to be afterwards gathered out. Here In Matthew and Mark are some particulars about "false Chrlsts," who should, " if possible" —a precious clause—"deceive the very elect." Cf. 2 Thessalonlans 2. 9-11 ; Revelation 13. 13. 24. Jernsnlem, trodden do Avn (intil, Ac—Implying (1.) that one day Jerusalem shall cease to be "trodden down by the Ocntilcs" (Revelation 11. 2), as then by Pagan so now by Mohammedan unbelievers; (2.) that this shall be at the "completion" of "the times of the Gentiles," which from Romans 11. 25 (taken from this) we conclude to mean till (he Oentiles have had their full time of that place In the it into his heart to betray Him" (John 13. 2), suggesting the thought to him that by this means he might enrich himself. (3.) This thought was probably converted Into a settled purpose by what took place In Simon's house at Bethany. See on Matthew 26. 6, and John 12. 4-S. (4.) Starting back, perhaps, or mercifully held back, for some time, the determination to carry It into immediate efl Tect was not consummated till, sitting at the Paschal supper, "Satan entered into him" (see on John 13. 27), and conscience, effectually stifled, only rose again to be his tormentor. What lessons In all this for everyone (Ephesians 4.27; James 4. 7; 1 Peter5. 8, 9)f 5. money—" thirty pieces ot sliver" (Matthew 26.15); thirty shekels, the fine payable for man or maid-servant accidentally killed (E.vodus 21.
32), and equal to between four and five p.Junds of our money—"a goodly price that I was prized at of them" (Zecharlah 11. 13). See on John 19.16. 6. in tlie absence, Ac—See on Matthew 26. 5.
7-38. Last Passover—Institution of the SupperDiscourse AT THE Table. 7. tlie day of unleavened
Christ's Discourse at the Table. LUKE XXli. HLs Agony in the Garden. bread—strictly the 15th Nlsan (part of our March and as if nature would sink under this load, as if life were ebbing out, and death coming before its time'—"tarry ye here, and watch with me ;" not, ' Witness for ine,' but, 'Bear me company.' It did Him good, it seems, to ha"?o them beside Him. (3.) But soon even they were too much for Him : He must be alone. "He was withdrawn from them about a stone's-cast"—though near enough for them to be competent witnesses—and kneeled down, uttering that most affecting prayer (Mark U. 36), that if possible "the cup," of His approaching death, "might pass fi'om Him, but if not. His Father's will be done:" implying that in itself it was so purely revolting that only
April) n/ter the Paschal Iamb was killed; but here, the Mth (Thursday). Into the difflcult questions raised on this we cannot liere enter. 10-13. wlien ye enter the rlty—He Himself stayed at Bethany probably during the day. tUere sliall a man, ifcc.—See on ch. 19. 29-32. 14-18. the hour—about (i P. at. Between three and this hour the lamb was killed (;Exodus 12. 6, Margin), with desire. , . deslre<l—' earnestly have I longed' (as Genesis 31. 30, "sore longedst"). Why? It was to be His laM "before lie suffered"—and so became "Clirist our I'asmver saanfieed
/or us" a Corinthians 5. 7), when it was "/u//?Hed in the Kingdom of God," the typical ordinance thenceforth disappearing, took the cup—the first of several partaken Of in this service, divide it for, &c. g. d., 'It is to be your last as well as Mine,' "until the Kingdom of God come," or as it is beautifully given in Matthew 26. 29, "until that day when I shall drink it new with you In niy Father's kingdom." It was the point of transition between two economies and their tivo great festivals, the one about to close for ever, the other immediately to open and run its majestic career until from earth it be transferred to heaven. 31, 'i'i. See on John 13. 21, &c. 34-30. there wa«—or 'liad been,' referring probably to some symptoms of the former strife which had reappeared, perhaps on seeing the whole Paschal arrangements committed to two of the Twelve. See on Mark 10. 42-15. benefactors—a title which the vanity of princes eagerly coveted, but ye not—of how little avail has this condemnation of " lordship" and vain titles been against the vanity of Christian ecclesiastics? continued, &c.—affecting evidence of Christ's tender susceptibility to human sympn thy and support! (See on John 6.66,67; 16.32.) I appoint, &c.—Who is this that dispenses kingdoms, nay, the Kingdom of kingdoms, within ap hour or two of his apprehension, and less than a dayof Hisshamefuldeath? These sublime contrasts, however, perpetually meet and entrance us in this matchless historj'. eat and drink, Ac—See on v. 16, and on ch. 18. 28, &c. 31-34. Simon, Simon—See on ch. 10. 41. desired to have—rather, ' hath obtained you,' propeily 'asked and obtained;' alluding to Job (1. 6-12; 2. 1-6), whom he solicited and obtained that he niiglitsift him as wheat, insinuating as " the accuser of its being the Father's will would induce Him to taste it, but that in that view of it He was perfectly prepared to drink it up. It is no struggle between a reluctant and a compliant will, but between two views of one event—an abstract and a relative view of it, in the one of which it was revolting, in the other welcome. By signifying how it felt in the one view, He shows His beautiful oneness with ourselves in nature and feeling; by expressing how He regarded It in the other light. He reveals His absolute obediential subjection to His Father. (4.) On this, having a momentary relief, for it came upon Him, we imagine, by surges. He returns to the three, and finding them sleeping. He addresses them affectingly, particularly Peter, as in Mark 14. 37, 38. He then (5.) goes back, not now to kneel, but fell on His face on the ground, saying the same words, but with this turn, "If this cup may not pass," &c. (Matthew 26. 42)—<?. d., 'Yes, I understand this mysterious silence (Psalm 22. 1-6); it may not pass; I am to drink it, and I will'—"Thy will be done!"
(6.) Again, for a moment relieved. He returns and finds them "sleeping for sorrow," warns them as before, but puts a loving construction upon it, separating between the "willing spirit" and the "weak flesh." (7.) Onco more, returning to His solitary spot, the surges rise higher, beat more lompes.tuously, and seem ready to overwhelm Him. To fortify Him for this, "there appeared an angel unto Him from heaven strengthening Him"— not to minister light or comfort (He was to have none of that, and they were not needed nor fitted to convey it), but purely to sustain and brace up sinking nature fora yet hotter and fiercer struggle. And now. He is "in an. agony, and prays more earnestly—oven Christ's prayer, ' the brethren" (Revelation 12. 10), that he would find chatf it seems, admitted of and nov/ demanded such increase and His sweat was as it were great drops (literally clots) of blood falling down to the ground." What was this?^' JVol His proper saci-ificial offering, though essential to it. It was just the interna! .struggle, apparently hushing enough in his religion, if Indeed there was any wheat at all. to have you—not Peter only, but them all. but I have prayed-have been doing it already, for tliee—as most In danger. See on v. 61, 62. fall not—i. e., entirely, for partially it did fail, converted—brought back afresh as a penitent disciple, strengtlien, &c. q. d., make use of thy bitter e.-tperience for the fortifying of thy tempted brethren. 1 am ready, &c.—honest-hearted, warmly-attached disciple, thinking thy present feelings immovable as a rock, thou shalt find them in the hour of temptation unstable as water: "I have been praying for thee," therefore thy faith shall not perish; but thinking this superfluous, thou Shalt And that "he that trusleth in his own heart Is a fool" (Proverbs 28. 26). cock crow— "twice," Mark 14. 30. 33-38. but now—that j-ou are going forth not as before on a temporary mission, provided for without purse or scrip, but into scenes of continued and severe trial, your mctltods must be different ; for purse and scrip will now be needed for support, and the usual means of defence, the things concerning me—decreed and written, have an end—are rapidly drawing to a close, two swords . . . enough—they thinking He referred to present defence, while His answer showed He meant something else. itself before, but now spelling up again, convulsing Hiawhole inner man, and ths so atl'ecting His animal nature that the sweat oozed out fr;)in every pore in thick dropsof blood, falling to the ground. It wa.s just shuddering, nature and indomitable will struggling together. But aiain the cry, If it must be. Thy will be done, issues from His lips, and all Is over. "The bitterness of death is past.'- He has anticipated and rehearsed His final conflict, and won the victory—now on the theatre of an invincible Willi e» then on the arena of the Cross. 'I will suffer,' is the grand result of Gethsemane : " It is finished" i&the shout that bursts from the Cross. The Will without the Deed had been all In vain; but His work was consummated! when He carried the now manifested Will into the palpable Deed, " by tJie which wiLl. we are sanctified thkouoH THE OFFERING OF THE BODY OF JESUS C'HltlST ONCE FOB ALL" (Hebrews 10. 10). (8.) At the close of the whola scene, fiuding them still sleeping (worn out with continued sorrow and racking an.xlety). He bids them, with, an Irony of deep emotion, "sleep on now and take their rest, the hour is come, the Son of man is betrayed intothe hands of sinners, rise, let us be going, the traitor is at' hand." And while He spake, Judas approached with his armed band. Thus they proved " miserable comforters," broken reeds; and thus in His whole work He was alone, and "of the people there was none with Him."
35MC. Agony IN THE Garden. 39. ns wont—.See John
18. 2. tl»e place—the Garden of Gethsemane, on the west or city side of the mount. Comparing all the accounts of this mysterious scene, the facts appear to be these: (1.) He bid nine of the Twelve remain " here" while he went and prayed "yonder." (2.) He "took the other three, Peter, James, and John, and began to be sore amazed (appalled), sorrowful, and very heavy (oppressed), and said. My soul Is exceeding sorrowful even unto death"—' X feel
47-&4. Betrayal and AHifUEHRN-siON of Jiiius— Flight of His DiscirLKs.
Jesus Led away to be Crucified. LUKE XXIII, XXIV. Two Thieves C-ucificd with Hun. thee? Doth even a common lot kindle no sj'jnpathy In thy breast?" we justly, Ac—He own.s the worst of bis crimes and deserts, and would lain shame his fellow into the same, nothing amiss lit., ' out of place ;' hence ' unnatural ; a striking term here. Our Lord was not charged with ordinary crime, but only with laying claim to office and honours which amounted to blasphemy. The charge of treason had not even A show ol truth, as I'ilate told His enemies. In this delence then there .seems more thnu meets the eye. ' He ma'le Himself the promised Messiah, the Son of God; but in this He "di<i nothing amiss ;" He ate with publicans and sinners, and bid all the weary and heavy laden come and rest under His wing; but in this He "did nothing amiss:" He claimed to be Lord of th? Kingdom of God, to shut it at will, but also to open it at pleasure even to such as we are; but in this He "did nothing amiss!"' Does His next speech imply icsa than this? Observe (1.) His frank confession and genuine selfcondemnation, (2.) His astonishment and horror at the very dilterent state of his fellow's mind. (3.) His anxiety to bring him to a better mind while yet there was hope.
55-62. Jestts Before Caiaphas—Fall of Petek. The particulars ol these two .sections require a combination of all the narratives, for which see on John IS. 1, Ac.
63-71. Jksus Condemned to Die and shajiefui.i.y Kntkeated. See on Mark 1!. ;>^-ti.S; John IS. iU, iSc. (See on V. M-ii'l.)
CHAPTER XXIII.
Ver. 1-5. Jesds Before Pilate. See on Mark 15. 1-5; and Jolui IS. iS, &c.
6-12. Jesus Before Herod. See on Mark 15. 6. sent lilm to Herod—hoping thus to escape the dilemma of an unjust condemnation or an unpopular release, at Jenisalem ... at tliat time—to keep the Passover, some mlrncle—Fine sport tliou expectedst, as the Philistines with Samson (Judges 16. 25), O coarse, crafty, cruel tyrant
But thou hast been baulked before (see on ch. 13. Sl-S?), and slialt be again, aiiswered nothing—See Matthew?.
6. stood and veliemeiitly accused liim— no doubt both of treason before the king, and of blasphemy, for the king was a Jeiv. and Ills men of war—his body-guard. s*t Iiim at naught, &c.—stung with disappointment at His refusal to amuse him with miracles or answer any of his questions, gorgeous robe—'bright robe.' If this mean (as sometimes) of sliining white, this being the royal colour among the Jews, it may have been in derision of His claim to be " King of tlie Jews." But if so, 'He in reality honoured Him, as did Pilate with His true title blazoned on the cross.' [Bf.ngel.] sent Iilm again to Pllatc—instead of releasing him as he ought, having established nothing against Him {v. 14, 1.5). 'Thus he implicated himself with Pilate in all the guilt of His condemnation, and with him accordingly he is classed' (Acts (4.) His noble testimony, not only to the innocence of Jesus, but to all that this implied of the rightfulness of His claims. Said to Jesus, &c.—Observe here (1.) The "kingdom" referred to was one beyond the grave ; for it is inconceivable that he should have expected Him to come down from the cross to erect any tcmpo7-al kingdom. (2.) This he calls Christ's own (th.v) kingdom. (3.) As such, he sees in Clirist tlie absolute right to dispose of that kingdom to whom He pleased. (4.) He does not presnme to a.sA; a place in that kingdom, though that is what he means, but with a humility quite affecting, just says, " Lord, ?-(?m('»i6pr me when," &c. Yet was there mighty faith in that word. If Clirist will l)ut "think upon him" (Nehemiah 5. 19), at that august moment when He "cometh into His kingdom," it will do. "Only assure me that then Thou wilt not forget such a wretch as I, that once hung by thy side, and I am content.' Now contrast with this bright act of faith tiie darkness even of the apostles' minds, who could hardly be got to believe that their Master would die at all, who now were almost despairing of Him, and who when dead had almost buried their hopes in His grave. Consider, too, the man's previous disadvantages and bad life. And then mark how his faith conies out—not in protestations, ' Lord, I cannot doubt, I am firmly persuaded that Thou art Lord of a kingdom, that death cannot disannul thy title nor impede the assumption of it in due time,' &c.—but as having no shadow of doubt, and rising above it as a question altogether, he just says, " Lord, remember me wlien thor comest," &c. Was ever faith like this exhibited npop. earth? It looks as if the brightest crown had been reserved for the Saviour's head at His darkest moment! Jesus said, &c.—The dying Redeemer speaks as if He Himself viewed it in this light. It was a "song in the night." It ministered cheer to His spirit in the midnight gloom that now enwrapt it. verily 1 say unto thee 'Since thou speakest as to the king, with kingly authority speak I to thee.' to-dny—'Thou art prepared for a long delay before I come into my kingdom, but not a day's delay shall there be for thee; thou shalt not be parted from me even for a moment, but together we shall go, and with Me, ere this day expire, shalt thou be In Paradise' (future bliss, 2 Corinthians 12.4; Revelation 2.7). Learn
4.27). [Bengel.] ateniiiily—perliaps al)Out some point of disputed jurisdiction, which this exchange of the Prisoner might tend to heal.
1S-3S. Jesis again before Pilate—Delivered up— IjED AWAY TO be Ckucifieb. See on Mark 13.6-15; and John 19.2, etc. 26. Cyrculan—of Cyrene,in Ubya, on the north coast of Africa, where were many Jews who had a synagogue at Jeru.salem (Acts 6. 9, and see 2. 10). He was "the father of Alexander and Rufus" (Mark 15. 21), probably better known afterwards than himself, as disciples. See Romans 16.13. out of tlie country—and casually drawn into that part of the crowd, laltl the cross—"Him they compel to bear His cross" (Matthew 27. 32>—sweet compulsion, if it issued in him or his sons voiunlarily "taking up iAcjr cross!" It would appear that our Lord had first to bear His own cross (John 19. 17), hut being from exhaustion unable to proceed, it was laid on anotlier to bear it "after Him." 37-31. women—not the precious Galilean women (v. 49), but part of the crowd, not for me, &c.—noble spirit of compassion, rising above His own dread endurances, in tender commiseration of sufferings yet in the distance and far lighter, but tvitliout His supports and consolations .' mountains . . . hills, &c.—(Hosea 10.
8), fl.ving hither and thither as they did in despair for shelter, during the .siege; a very slight premonition of cries of another and more awful kind (Isaiah 2. 10, 19, 21; Revelation 6. 16, 17). green tree—that naturally resists the fire, the dry—that attracts the fire, bein its proper fuel. The proverb here plainly means: 'If such sufferings alight upon the Innocent One, the ver,y Lamb of God, what mu.st be in store for those who are provoking the (1.) How " One is taken and another left ;" (2.) How easily Divine teaching can raise the rudest and worst above the best instructed and most devoted servants of Christ; (3.) How presumptim and despair on a death hour are equally discountenanced here, the one in the impenitent thief, the other in his penitent fellow. flaiines?'
32-38, 44-46. Crucifixion and Death of the Lord Jesuk. See on John 19. 17-30. 3^48. The Two Thieves. 39. railed on him—catching up the universal derision, but with a turn of his own. Jesus, "reviled, reviles not again;" but another voice from the cross shall nobly wipe out this dishonour and tora It to the unspeakable glory of the dying Redeemer. Dost not thou—"Thou" is emphatic: 'Let others Jeer, but dost thou?' fear God—' Hast thou no fear of meeting Him so soon as .thy righteous Judge?' Thou art within an hour or two of eternity, and dost thou spend It in reckless disregard of corning Judgment? In the same condemnation—' He has been condemned to die, but Is 11 better with 47-56. Signs and Circumstancf.s Following His DE.vrn—His Burial. See on Matthew 27. 51-56, 62-6d' John 19. 31-42.
CHAPTER XXIV.
Vor. 1-12. Angelic Announcement to the WoMEif THAX Christ is Risen—Peter's Visit to the Empty Sepulchre. See on Mark 16. 1-8, and Matthew 28, 1-5, 8«
Christ, Jppears to Tuo of His Disciples. LUKE XXIV. He Appears to the Assembled Disciples, why, (tc.—Astonishing question ! not ' the risen,' but " the Living One" (cf. Revelation 1. 18); and the surprise expressed in it implies an inconyruity in His being thereat for it: We could not understand the glow of self-evidencing light, love, glory that ravished our hearts; but now we do.' They cannot rest—liow could they?—they must go straight back and tell the news. They find the eleven, but ere they have time to tell their tale, their ears are saluted with the thrilling news, "The Lord is risen Indeed, and hath appeared to <S'«)io/t." Most touching and precious intelligence this. The oul.y one of the Eleven to whom He appeared alone was he, it seems, who had so shamefully denied Him. Wluit passed at that interview we shall never know here. Probaljly it was too sacred for disclosure. See on Mark 1(3. 7. The two from Emmaus now relate what had happened to them, and while thus comparing notes of their Lord's appearances, lo ! Himself stands in the midst of them. What encouragement to doubting, dark, true-hearted disciples! all, as if, though he might *t(6mit to it, "il was impossible He should be holden of it" (Acts 2. 24). G. In Gnlllee—to which tliese women themselves belonged, cli. 23. 55. 7.
remarkable it is to hear angels quoting u whole sentence of Christ's to the disciples, mentioning where it was uttered, and wondering it was not fresh on tiielr memory, as doubtless it was in theirs! (1 Timothy
8. Ifi, "seen of angels," and 1 Peter 1. 12.) 10. JoannaSee on ch. 8. 1-3. liJ. Peter, &c.—See on John 20. 1, &c.
13-35. Christ Appears to the Two Going to Emmaus.
13. Two of titcm—one was C'leopas (IH), who the other was is mere conjecture. Einmaws—about seven and a half miles from Jerusalem. They probably lived there, and were going home after the Passover. 14-16. communed and reasoned—exchanged views and feelings, weighing afresh all the facts, as detailed in i\ 18-21. drew near—coming up behind them as from Jerusalem, eyes holden—Partly He was " in another form" (Mark 16. 12), and partly tliere seems to have been an operation on their own vision ; though certainly, as thej' did not believe that 36-53. Jesus Appears to the A.sse.hhled Disciples— His Ascension. 36. Jesus stood—Sec on John 20. 19. 37, 38. a spirit—the ghost of their dead Lord, but not Himself in the body. (Acts 12. 15; Mattliew 14. 26.) thoughts —rather ' reasonings;' ('.e., whether He were risen or no, and whether this was His very self. 39-43. Belxold, &c. lovingl.v otfering them both ocular and tangible demonstration of the realit.v of His resurrection, a spirit liath not—an important statement regarding "spirits." flesh and bones—He says not " flesh and blood;" for the blood
was alive, His company as a fellow-traveller was the last thing they would expect. 17-^4. communications, Ac—The words imply the earnest discussion that had appeared in their manner. 18. kuoweiit not, <Sc.—If he knew not the events of the last lew days in Jerusalem, he must be a mere sojourner; if lie did, how could he suppose tlioy would be talking of anything else? How artis the life of the animal and corruptible body (Genesis 9.
4), which "cannot inherit the kingdom of God," 1 Corinthians 15.50; but "flesh and bones," implying the tcie/i<//^, but with diversity of laws, of th* resurrection-body. See on John 20.24-28. believed not for joy, Ac-They did believe, else they had not rejoiced. [Bengel.] But it seemed too good to be true. (Psalm 126. 1, 2.) lioneycomb —common frugal fare, anciently, eat before them i. e., let them see Him doing it : not for His own necessity, but their conviction. 44-49. Tlvese are tl»c words, &c. q. d., "Now you will understand what seemed so dark to .you when I told you about " the Sou of man being put to death and rising again" (ch. 18.31-34). while yet with you— striking expression, implying that He was now, as the dead and risen Saviour, virtually dissevered from this scene of mortal it.v, and from all ordinary intercourse with His mortal disciples, law . . . prophets . . . psalms The three Jewish divisions of the Old Testament Scriptures, then opened he, &c.—a statement of unspeakable value; expressing, on the one hand, Christ's immediate access to the human spirit and absolute power oier it, to the adjustment of its vision, and permanent rectification for spiritual discernment (than which it is impossible to conceive a stronger evidence of His proper divinity); and, on the other hand, making it certain Umtthetnanner of interpreting the Old Testament ivhich the apostles afterwards emless all this! concerning Jesus, Ac—As if feeling it a relief to have some one to unburden his thoughts and feelings to, this disciple goes over the main facts in his own desponding style, and this was just what our Lord wished, we trusted, &c.—They expected the promised Deliverance at His hand, but in the current sense of it, not by His death, besides all this—not only did his death seem to give the fatal blow to their hopes, but He had been two days dead already, and this was the third. It is true, they add, some of our women gave us a surprise, telling us of a vision of angels they had at the empty grave this morning that said He was alive, and some of ourselves who went thither confirmed their statement; but then Himself they saw not. A doleful tale truly, told out of the deepest despondency. 25-27. foolssenseless, without understanding, ought not Christ— ' the Christ,' ' the Messiali.' to suffer . . . and enter f. e., through the gate of suflfering (and snt Tering "these thm{/s," or such a dealh.) to enter into His glory. 'Ye believe in the glory; but these very suH'erings are the predicted gate of entrance into it.' Moses and all tlie prophets, Ac—Here our Lord l)oth teaches us the reverencedue to Old Testament Scripture, and the great burden of it^" Himself." 28-31. made as though, <tec.—Cf. Mark ployed (see the Acts and Epistles), /tax the direct sanction of Christ Himself, behoved Clirist—See on v. 26. beginning at Jenisalem—(1. ) As the metropolis and heart of the then e-xisting kingdom of God:—"to the Jew first," Romans 1.16; Acts 13. 46; Isaiah 2. 3 (see on Matthew 10.
6. 18; Genesis 18. 3, 5; 32. 24-28. eonstrained, *c.—But for this, the whole design of the interview had been last; but U wfts not to be lost, for He who only wished to be constrained had kindled a longing in the hearts of His travelling companions which was not to be so eaiIy put olt'. And <loes not this still repeat itself In the interviews of the Saviour with His loving, longing disciples? Else why do they say, 6). (2.) .\s the great reservoir and laborator.y of all the sin and crime of the nation, thus procdaiming for all titne that there is morc.v in Christ for the chief of sinners. (See on Matthew 23. 37.) witness—Cf. Acts 1. 8, 22. I send—the present tense, to intimate its nearness, promise of my Father1, e., ' what my Father hath promised ;' the Holy Ghost, of which Christ is the authoritative Dispenser. (John U. 7; Revelation 3.1; 5.6.) endued— ' invested,' or 'clothed with;' implying, as the parallels show (Romans
Abide with me from morn to eve, For without Tlu-e I cannot live; Aliide with mc when night is nigh. For without Thec' I cannot die. Ki:ble.
13. 14; 1 Corinthians 15.53; Galatians 27; Colossians 3, he look . , , and Idcsaied . . . and tlieir eyes wei-e opened—The stranger first startles tliem by taking the place of ma.ster at their own table, but on proceeding to that act which reproduced the whole scene of the last Supper, a rush of associations and recollections disclosed their guest, and He stood confessed before their itstoiilshed |{a/e—TUKiR KisEN Lokd! They were going to gaze on Hitn, perhaps embrace Him, but that moment He is gone!
9, 10), tlu'ir being so penetrated and acted upon by consciotti siipernoiiiral "power" (in the full sense of that word) as to stamp with Divine authority the whole exercise of their apostot ic office, including, of course, their pc/i as well as their mouth. 50-53. to Betliaoiy-not to tlie village Itself, but on the descent to it from Mount Olivet, wliilc lie blessed. . . parted, Ac. — Sweet intimation! Iiuarnate Love, Crucified Love, Risen Love, now on the wing for heaven, waiting only tliose o<Ioro\is gales which were to waft Him to the skies, goes away in benedictions, that in the character of Glorified, Enthroned Love, He might continue
It w:ui enough. 32-34. They now toll each to the other how their heart* burned—were fired-within them at His talk and liia expois Uions of Scripture. 'Ah ! this accounts ir Utcdudion. JOHN. Inlrodiiclion.
His benedictions, out in yet higher form, until He come again ! And oh if angels were so transported at His birth into this scene of tears and death, what must have been their ecstasy as tliey welcomed and attended Him "far above all heavens" into the presence-chamber, and conducted Him to the right hand of the Majesty on High! Thou hast an everlasting right, O my Saviour, to that august place. The brightness of the Father's glory, enshrined in our natuie, hath won it well, for He poured out His soul unto death, and led captivity captive, receiving gifts for men, yea for the rebellious, that the Lord God might dwell among them. 'Thou art the King of glory, O Christ.' Lift up your heads, O ye gates, be lifted up, ye everlasting doors, that the King of glory may come in !
Even so wilt thou change these Tile bodies of onrs, that they may be like unto thine own glorious body; and then witli gladness and rejoicing shall they be brought, they shall enter into the King's palace! -vronliipped Ulin—certainly in the strictest sense of adoration, returned to Jerusalem—as instructed to do: but not till after gazing, as if entranced, up into the bine vault in which he had disappeared, they were gently checked by two shining ones, wlio assured them He would come again to them in the like manner as He had gone into heaven. (.See on Acts 1. 10, 11.) This made them return, not with disappointment at His removal, but " with great joy." were continually 111 tlie temple i. e., every day at the regular hours of piuyer tiU the day of Pentecost.
THE GOSPEL ACCORDING TO
INTRODUCTION.
TnE author of the Fourth Gospel was the younger of the two sons of Zeoedee, a fisherman on the Sea of Galilee, who resided at Bethsaida, where were born Peter and Andrew his brother, and Philip also. His mother's name was Balome, who, though not wiyiout her imperfections (Mattliew 20. 20, &c.), was one of those dear and honoured women who accompanied the Lord on one of His preaching circuits through Galilee, ministering to his bodily wants; who followed Him to thecross, and bought, sweet spices to anoint Him after His burial, but, on bringing them to the grave, on the morning of the First Day of the week, found their loving services gloriously superseded by His resurrection ere they arrived. His father, Zebedee, appears to have been in good circumstances, owning a vessel of his own and having hired servants (Mark 1. 20). Our Evangelist, whose occupation was that of a fisherman with his father, was beyond doubt a disciple of the Bapdst, and one of the two who had the first interview with Jesus. He waa called while engaged at his secular occupation (Matthew 4. 21, 22), and again on a memorable occasion (Luke 5. 1-11), and finally chosen as one of the Twelve Apostles (Matthew 10. 2). He was the youngest of the Twelve—the " Benjamin," as Da Costa calls him—and he and James his brother were named in the native tongue by Him who knew the heart, "Boanerges," which the Evangelist Mark (3. 17) explains to mean "Sons of thunder;" no doubt from their natural vehemence of character. They and Peter constituted that select triumvirate of whom see on Luke 9. 2S. But the highest honour bestowed on this disciple was liis being admitted to the bosom-place with his Lord at the table, as "the d'»- oiple whom Jesus loved" (John 13. '2;3; 20. 2; 21. 7, 20. 21), and to have committed to him by the dying Redeemer the care of His mother (19. 26, 27). There can be no reasonable doubt that this distinction was due to a sympathy with His own spirit and mind on the part of John which the all-penetrating Eye of their common Master beheld In none oJ the rest; and although this was probably never seen either in his life or in his ministry by his fellow-apostles, it Is brought wonderfully out in his writings, which, in Christ-like spirituality, heavenliuess, and love, surpass, we may freely say, all the other inspired writings.
After the efl'usion of the Spirit on the day of Pentecost, we find him in constant but silent company with Peter, the great spokesman and actor in the Infant Cliurch until the accession of Paul. While his love to the Lord Jesus drew him spontaneously to the side of His eminent servant, and his chastened vehemence made him ready to stand courageously by him, and suffer with him, In all that his testimony to Jesus might cost him, his motlest humility, as the youngest of all the apostles, made him an admiring listener and faithful supporter of his brother apostle rather than a speaker or separate actor. Ecclesiastical history is uniform in testifying that John went to Asia Minor; but it is next to certain that this could not have been till after the death both of Peter and Paul; that he resided at Ephesus, wlience, as from a centre, he superintended the churches of that region, paying them occasional visits; and that he long survived the other apostles. Whether the motlicr of J^>sus died before this, or went with John to Ephesus, wliere slie died and was buried, is not agreed. One or two anecdotes of his later days have been handed down by tradition, one at least bearing marks of reasonable probability. But it is not necessary to give them liero. In the reigu of Domltian (A. D. 81-90) he was banished to "the isle that is called Patraos" (a small rocky and then almost uninhabited island in the iEgean Sea), " for the word of God and for tlie testimony of Jesus Christ" (Revelation 1. 9). Irenieus and Euseblus say that this took place about the end of Domitian's reign. That he was thrown into a cauldron of lioiling oil, and miraculously delivered, is one of those legends which, though reported by Tertullian and Jerome, is entitled to no credit. His return from exile to<5k place during the brief but tolerant reign of Nerva' ne died at Ephesus in the reign of Trajan [Euskbius, Ecclesinxlical Ilislwn, 3. 23], at an age above 90, according to some; according to others, 100; and even 120, according to others still. The Intermediate number Is generally regarded o» probably the nearest to the truth. • * As to the dale of this Gospel, the arguments for Its having been composed before the destruction of Jerusalem (though relied on l>y some superior critics) are of the slendercst nalUJ'e; such as the expression in ch. 5. 2, " there is at Jerusalem, by the sheep-gate, a pool," &c. ; there being no allusion to Peter's martyrdom as having occurred accordlug to tlie prediction In ch. 21. 18—a thing too well known to require mention. Tliat It was composed long after the destruction of Jerusalem, and after the decease of all tlie other apostles, Is next to certain, though the precise tlmo cannot be determined. Probably it was before his banishment, however; and if we date It between the years 90 and 94, we shall i)robably be pretty near the truth. As to tlie readers for whom it was more Immediately designed, that they were Gentiles we might naturally presume
The Divinity, Humanity, JOHN L and 0£ice of Jesus Christ, from the lateness of the date; bui the multitude of explanations of things familiar to every Jew puts this beyond all question.
No doubt was ever thrown upon the genuineness and authenticity of this Gospel till about the close of the last cenury, nor were these embodied in any formal attack upon it till Bretschneider, in 1820, issued liis famous treatise •Probabilia,' <S:c.), the conclusions of which he afterwards was candid enough to admit had been satisfactorily disproved. To advert to these would be as painful as unnecessary; consisting as tliey mostly do of assertions regarding the Discourses of our Lord recorded in tliis Gospel wliicli are revoltlug to every spiritual mind. The Tubingen school lid their best, on their peculiar mode of reasoning, to galvanize into fresh life this theory of the post-Joauneun date f the Fourth Gospel ; and some Unitarian critics in tliis country still cling to it. But to use the striking language of 'AK OSTERZEE regarding similar speculations on the Third Gospel, 'Behold, the feet of them that shall carry it out idead are already at the door' (Acts 5. 9). Is there one mind of tlie least elevation of spiritual discernment that does not see in this Gospel marks of historical truth and a surpassing glory such as none of the other Gospels possess, brightly as they too attest their own verity; and who will not be ready to say that if not historically true, and true
Just as U stands, it never could have been by mortal man composed or conceived?
Of tlie peculiarities of this Gospel, we note here only two. The one is its reflective character. While the others are purely narrative, the Fourth Evangelist 'pauses, as it were, at every turn,' as Da Costa says (' Four Witnesses,' p.
234), 'at one time to give a reason, at another to fix the attention, to deduce consequences, or make applications, or to give utterance to the language of praise.' See chs. 2. 20, 21, 23-25 ; 4. 1, 2 ; 7. 37-;39 ; 11. 12, 13, 49-52 ; 21. 18, 19, 22, 23. The Other peculiarity of this Gospel is its supplementary character. By this, in the present instance, we mean something more than the studiousness with which he omits many most important particulars in our Lord's history, for no conceivable reason but that they were already familiar ^s household words to all his readers, through the tliree preceding Gospels, and liis substituting in place of these an immense quantity of the richest matter not found in the other Gospels. We refer here more particularly to the nature of the additions which distinguish this Gospel ; particularly the notices of the different Passovers which occurred during our Lord's public ministry, and the record of His teaching at Jerusalem, without whicli it is not too much to say that we could have had but a most imperfect conception either of the duration of His ministry or of the plan of it. But another feature of these additions is quite as noticeable and ndt less important. * We find,' to use again the words of Da Costa (pp. 238, 239), sliglitly abridged, 'only six of our Ijord's miracles recorded in tliis Gospel, but these are all of the most remarkable kind, and surpass the rest in depth, Bpeclalty of application, and fulness of meaning. Of these six we find only one in the other three Gospels—the multiplication of the loaves. That miracle chiefly, it would seem, on account of the important instructions of which it fiirnished the occasion (ch. 6.), is here recorded anew. The five other tokens of Divine power are distinguished from among the many recorded in the three other Gospels by their furnishing a still higher display of power and command over the ordinary laws and course of nature. Thus we find recorded here the first of all tlie miracles that Jesus wrought—the changing of water into wine (ch. 2.), the cure of the nobleman's son at a distance (ch. 4.) ; of the numerous cures of the lame and the paralytic by the word of Jesus, only one—of the man impotent for thirty and eight yeart (cU.5.); of the many cures of the blind, one only—of the man born blind tlie restoration of Lazarus, not from a death-bed, like Jairus' daughter, nor from a bier, like the widow of Naln's son, but from the grave, and after lying there four days, and there sinking into corruption (ch. 11.); and lastly, after His resurrection, the miraculous draught of fishes on the Sea of Tiberias (eh. 21). But tliese are all recorded chiefly to give occasion for the record of those astonishing discourses and conversations, alike with friends and with foes, with His disciples and with the multitude Which tliey drew forth.'
Other illustrations of the peculiarities of this Gospel will occur, and other points connected with it be adverted to, In the course of the Commentary.
CHAPTER I. about certain mysterious distinctions in the Godhead, but solely to let the reader know Wtwitwas that in the fulness of time " was made flesh." After each verse, then, the reader must say, " It was He who is thus, and thus, and thus described. Who was made flesh." it. The same, &c.—.See what property of the Word the stress is laid upon —His eternal distinctness, in unity, from God—the Father. (John 1. 2.) 3. all thiugs, &c.—all things absolutely, as is evident from u. 10; 1 Corinthians 8. 6; Colossians 1. Ifi, 17; but put beyond question by what follows. "Without Him was ?io< one thing made (brought into being) tliat was made." This is a denial of the eternity and non-creation of matter, which was held by the whole thinking world outside of Judaism and Christianity : or rather, its proper creation, was never so much as dreamt of save by the children of revealed religion. 4. In Hlni was life—essentially and originally, as the previous verses sliow to be tlie meaning. Thus He is the Living Word, or, as He is called in 1 John 1. 1, 2, "the Word of Life." the life the light of men-all that in men which is true light—knowledie. Integrity, intelligent, willing subjection to God, love to Him and to their fellow-creatures, wisdom, purity, holy Joy, rational happiness—all this "light of men" has its fountain In the essential original "life" of "the Word."
Ver. 1-14. The Word Made Flesh. 1. In the beginning—of all time and created existence, for this Word gave
It being (V. 3, 10); therefore, "before the world was" (ch.
17. 5, 24); or, from all eternity, was tlie Word—He ivho is to God what man's word is to himself, the manifestnlion or expression of himself to those without him. (See on v. 18.) On the origin of this most lofty and now for ever consecrated title of Christ, this Is not tlie place to speak. It occurs only in tlie writings of this seraphic apostle, was with God—having a conscious personal existence distinct from God ("as one is from tlie person he is "with"), but inseparable from Him and associated luilh Him {v. 18; ch. 17.
5; I John 1. 2), where "the Father" is used in the same sense as "God" here, was God—in substance and essence GOT); or was pf)S8esse<l of essential or proper divinity. Thus, each of these brief but pregnant statements Is the complement of the other, correcting any misapprehensions wliich the others miglitoccasion. Was the Word eternal f It was not the eternity of " the Father," but of a coii.3clous personal existence distinct from Him and associated tvith Him. Was the Word thus "with God?" It. was not the distinctness an<l the fellowship of another being, as If there were more Gods than one, but of One who was Himself God—in such sense that the «6«olule unity of the Godhead, the great principle of all religion, U only transferred from the region of shadowy aijstractlon to the region of essential life and love. But why all UtJa deflnltlon? Not to give us any abstract information (1 John 1. .W; Psalm 36. 9.) 5. shiiieth lu dnrkiiexs, ir.— in this dark, fallen world, or in mankind " sitting in darkness and the shadow of death," with no ability to find the way either of truth or of holiness. In this thick darkness, and consequent intellectual and moral oblhiuity, "the light of the Word" ah'melh—by all the rays whether of naU
The Divinity, Humanity, JOHN I. and Office of Jenis Chrld, \iral or revealed teaching vhich men (apart from the Incaruutioii oi the W'onl) are /nuoured Willi, tlie dnrkjtvsii eom|>rehriidc<l it not— ' did not take it in,' a liri«-!' siiiiil)i;uy of the effect of all the strivings of this uniiicarnate Word throughout this wide world from the beginning, being made conscious of the vital capacities, perceptions, and emotions of a child of God, before unknown, not of blood, &c.—not of superior human descent, not of human generation at all, not of man in any manner of way. By this elaborate threefold denial of the human source of this sonship, immense force is given to what follows—" 'jui of God." llight royal gift, which Who confers must be absolutely Divine. For who would not worship Him who can bring him into the family, and evoke within liim the very lile, of the sons of God? 1*. And the Word, &c.— ii"nd a hint of the necessity of His putting on fle.yh, if any recovery of men was to be effected. (1 Corintliians 1. 21.) 6-9. The Evangelist here approaches his grand thesis, so paving his way for the full statement of it in i. It, tliat we may be able to bear the bright light of it, and lake in its length and breadth and depth and height, tliroiigli liim—John, not that Llglit—See on ch. 5. Si). What a testimony to John to have to explain tliat "he was not that Ijight !" Yet was he but a foil to set it off, his nighttaper dwindling before the Day-spring from on high (ch.
7'o raise tlie reader to the altitude of this climax wei-e the thirteen faregoiny verses written, •was made flesh—BECAME MAN, and in man's present frail, mortal condition, denoted by the word " flesh" (Isaiah 10. 6; 1 Peter 1. 24.) It is directed probably against the Docetce, wlio held that Christ was not really but only apparently man; against whom this gentle spirit is vehement in his Epistles, 1 John 1.3; 2 John 7. 10, U. [LUCKE, &c.] Xor could He be too much so, for with the verity of tho Incarnation all substantial Christianity vanishes. But now, married to our nature, henceforth He is as pei-- sonally conscious of all that is strictly human as of ull thai
3. ZO), liglitetli ev»ry man, Ac—rather, ' which, coining into the world, enligliteneth every man;' or, is "the Light of the world" (ch. "Coining into the world" is a superfluous and quite unusual description of "every man ; ' but it is of all descriptions of Christ amongst the most familiar, especially in the writings of this Evangelist (cli. 12. 46; 16. 28; 18.37; lJohn4.9; 1 Timotliy 1. 15, &c.). 10-13. He was in tlie world, Ac—The language here is nearly as wonderful as the thought. Observe its compact simplicity, its sonorousness— " the world" resounding in oacli of its three members—and the enigmatic form in which it is eouclied, startling the reader and setting liis ingenuity a-working to solve the stupendous enigma of Christ ignored in Mis own world. " The world," in the first two clauses, plainly means the ox-ated world, " Into which He came," says v. 9; "in it He was," says this verse. By His Incarnation, He became (in Inhabitcml of H, and bound up with it. Yet it " was made by Him" (v. 3, 4, 5;. Here, is prbperly Divine; and our nature is in His Person redeemed and quickened, ennobled and transfigured, and dwelt—'tabernacled' or 'pitched his tent;' a word peculiar to John, who uses it four times, all in the sense of a permanent stay (Kevelation 7. 15; 12.12; 13.0;
21. 3). For ever wedded to our "flesh," He has entered this tabernacle to "go no more out." The allusion is to that Tabernacle vfhere dwelt the Shekinah (see on Matthew 23. ;i8, 39), or manifested " Glory of the Lokd," and with reference to GotVs permanent dwelling amongst His people (Leviticus 26. 11; Psalm 68. 18; 132. 13, 14; gzekiel 37. 27). This is put almost beyond doubt by what immediately follows, "And we beheld His glory." [LucKE, Meyer, De WBrrE, which last critic, rising higher than usual, says that thus were perfected all former partial manifestations of God in an e.twntiully Personal and histwically Human manifestation.] full of grace and tmtli—So it should read. " He dwelt anioug us full of grace and truth;" or, in Old Testament phrase, "Mercy and troth," denoting the whole fruit of God's purposes of love towards sinners of mankind, which until now existed only in promise, and the fulfilment at length of that promise in Christ; in one great word, "the sukb MEKCiES of David" (Isaiah SS-.S; Acts 13. :M; cf. 2 Samuel tlien, it is merely alluded to, in contrast partly with His being in it, but still more with tlie reception He met with from it. "The world that knew Him not" (1 John 3. 1) is of course the intelligent world of mankind. (See on v. 11, 12.) Taking the flrst two clauses as one statement, we try to apprehend it by thinking of the infant Christ conceived in the womb and born in the arms of His own creature, and of the Man Christ Jesus breathing Ilis own air, treading His own ground, supported by suljstances to which Himself gave being, and the Creator of the very men whom He came to save. But the most vivid commentary on this entire verse will be got by tracing (in His niatchless history) Him of whom it speaks walking amidst all the elements of nature, the diseases of men and death itself, the secrets of the human heart, and "the rulers of the darkness of this world" in all their number, subtlety, and malignity, not only with absolute ease, as their conscious Lord, but, as we might say, with
23. 5). In His Person all that Grace and Truth which had been floating so long in shadowy forms, and dart.ing into the .souls of the poor and needy its broken beams, took everlasting possession of human flesh and filleil it full. By this Incarnation of Grace and Truth, the leacliing of thousands of years was at once transcended and beggaretl, and the family of God sprang into Manhood, and we l)cfull consciousness on their part of the presence of their Maker, whose will to one and all of them was law. And helil Itisglory—not by the eye of sense, which saw in Him only "the carpenter." His glory was "spiritually discerned" (1 Corinthians 2.7-15; 2 Corinthians 3;. 18; 4.4,6; tills is He of whom it is added, "the world knew Him not!" Ills own—'His own' (property or possession), for tlie wonl is in the neuter gender. It means His own land, city, temple, Messianic rights and possessions, and his own—' His own' (people); for now the word is mdsciiline.
5. 16)—the glory of surpassing grace, love, tenderness, wisdom, purity, spirituality; majesty and meekness, richness and povertj', power and weakness, meeting tojrether in unique contrast ; ever attracting and at times ravishing the "babes" that followed and forsook all for Him. the glory as of th« only iM gotten of tlie SVither—.See on Luke 1. 35—not like, but 'such as (belongs to\' such tis became or was befitting the only begotten of the Father [Chrysostom in Lucke, Calvin, Ac], acconling to a wellknown use of the wotd "as."
Jt means tlie Jews, as the " peculiar people." Both they and their land, with all that tliis included, were "His OWN," not so much as part of "the world which was made by Him," but as "thk heus" of the inheritance, Luke 21). ll. (See also on Matthew 22. 1.) received htm tn>t—»ationa 111/, its God's chosen witnesses, biit as maity —individuals, of the " disobedient and gainsaying people." guve he power—The word signifies both mithm-il!/ and
15. A Saying oftiie Baptist Confiumatory of this. after nte—in oflicial manifestation, before me—m rank and dignity, for he was before me—In existene; "Hisgoings forth being from of old, from everlasting" (iyii<'ah 5. 2). (Anything lower than this His words cannot mcanl ; q. d., 'My Successor is my Superior, for Ho was my Pre<lecesiibility, and both are certainly meant here, to become Mark these words: Jesus Is the Son of Grixl ; He is never said to have bkcome such, the sons—or more simply "sons of God,' in name and In nature, toelleve on his name— ft phrase never used in Scripture of any mc^-e ci'ca-,iire, to express the credit given to human testimony, even of prophets or apostles, inasmuch It carries with it sor.' This enigmatic play upon the different senses of the words "before" and "after" was doubtless employeil ly the Baptist to arrest attention, and rivet the thought flie idea of trust proper only towards.GoD. In this sense of siijn-eme faith, as due to Him who "gives those that beand the Evangelist introduces it Just tochuch his own statements. lieve in Himsetf power to become sons of God," It is manifestly used here, wlilch were born—a sonship therefore not of mere title and privilege, but of nature, the soul 128
16-18. Same Subject Continued, of bis fuluesa—of
TTie Biiptist's Teilimony In Chr!xt. JOHN I. The First GalherinQ 3/ Diitciplea, God." 3.5, 36. John stood—' was sianding,' at his nccustomed place, looiiing— ' having tixi-d his ej'es,' witli significant gaze, on Jesus, as he waiked—but not now <o him. To liave done this once (see on «. 2!l) was humility enough. [liKXOKl,. 1 IJehoid, &c.—Tlie repetition of tliat wonderful proclamation, in identical terms and witliout another word, could only liave been meant as a gentle hint to go after Him—as they did.
and trn(li," rosaming the tnreaa of v. II. grace for grace—i. e., grace upon sace (as all the best intei preters), in successive oonnniinicutlons and larger nieiisures, as eacn was able to take ii in. Observe, the word " truth"
Is here dropped. Gkack lieing t lie chosen New Testament word for the whole fulness of the new covenant, all that dwells in Christ for men. For, &c.—' The Law elicits the consciousness of sin and the need of redemption ;' it only;f7-.51. KiK.sT Gathkiiing op Dr.scri'i>K.s — JonN, Andrew, .Simon, PniIIf, NatuaN.^EI.. 38. W'liat secli je —gentle, win ni iig ([Uestion, remarkableas tlie fledcemer's typifies the reality. The (Jospel, on the contrary, actually conininnieates reality ami power from above (cf. Uonians
6.14), Hence I'aul terms the Old Testament "sliadow," while he calls the New Testament "substance," Colosfirst iHiOlic utterance. (Si-e on MattheAV 12. 1S-2(I.) Wliere dweliest thou— (7. cZ., 'That is a question we cannot answer ill a moment; hut liad we thy company for a calm hour ill private, gladly should we open our burden.' 39. Come and see—His second ulteranee, more winning still, sians 2.17. [Olshauskn.] No man—'No one,' in the widest sense. Itatli seen God—by immediate gaze, or direct iuluitiou—lu the bosom of the Father—A remarklible expression, here only used, presupposing t/u; iSoiis teiitli hour—not HI A. M. (as some), according to Uoman, but 4 P.M., according to Jewis/t reckoning, which Jolm follows. Tlie hour is mentioned tosliow wliy they stayed out the with liim—liecau.se liltle of it remained, m. One was Andrew—The other was doubtless our Evangelist himself. ' His great 'sensiliveness is loucliingly shown in his n preseutation <if this first contact with the Ioul; tho circumstances are present to him in the minutestdetails; he still remembers the very hour.' But 'he reports no particulars of those discour.ses of the Lord by which he wa.s bound to Him for the wliole of His lile; he allows everything personal to retire.' [Olshausen.J Peter's brotlu-r—and the elder of the two. 4:1. Iiave found tite Messias—The previous preparation of tlieir sim|)le liearta under tlie Baptist's ministry, made quick work of this blessed conviction, while others liesitati'd till doubt settled into obduracy. So it is still. 42. brought hiiu to Jesus Happy brothers that thus do to each other! belield lilm —'fixed "nis eyes on him,' with significant gaze (as v. 'iO). Cephas . . . stone — (See on Matthew Ifi. IS.) 43, 41, wotild go into Galilee— for from His baptism He had sojourned in Judea (showing that the calling at the Sea of Galilee (M.itt!iew 4, LS) was a subsequent one, see on Luke eoii»eiou.i erixfeitce distiiicl from the Father, and expressing His immediate mid moU endeared access to, and absolute oeguuintaiu-c with Him. He—Emphatic; q.d., 'He and He only hath declared liiin,' because He only can.
10-3(1. Thb Haiti.st's Te-stimoxy to CiiitisT. 19. record— ' testimony.' the Jews—i.e., the heads of the nation, the members of the Sanhedrim. In this peoiliar sense our Evangeti.sl seems always to use the term. 'iO. coiifesaed, <tc. q. d., ' While many were readj' to hail him as the Christ, he neither gave the slightest ground for such views, nor the least entertainment to them.' 21. Kliasi ln His<nvn proper person, that proyhet—announced in Ueutenmoinj' 18. 1.5, <tc., about whom they seem not to have been agreed whether lie were the same with the Messiah or no. ',45. Why Impttzest thon, if not, &c. Thinking he disclaimed any special connection with Messiah's ki ngdom, thoy demand his right to gatlier disciples by liaptisin. !4B. tliere standeth—This must have been spoken after the Baptism of Christ, and possibly .just after His Temptation (see on v. '29). 38. Bethabara llather ' Hethany' (with nearly all the best and most ancient MSS.); not the Bethany of Lazarus, but another of the same name, and distinguished from it tis lying " beyond .Jordan," on the east. !J9. seeth Jesus— fresh, probably, from the scene of the temptation, coming to him —as to congenial company (Acts 4. 23). and to receive from him His first greeting, and gnitli—catching a sublime Inspiration at the sight of Him approaching, tlie Lnmb of God—the one God-ordained, God-gifted sacrificial oi Fering. ti>at taitetii a»i'ay taketh up and takcth away. The word signifies both, as does the corresponding Hebrew word. Applied to sin, it means to be charrjeable rvith
5. 1). follow me—the first express call given, the former three having come to Him spontaneously, the city of Andrew and Pliilip—of their birth probably, for they seem to have lived at Caperniium (Mark 1. 29). 45. Natlianael — (See on Matthew 10. o.) Moses—(See ch. 5. 46.) son of Joseph—the current way of speaking. (.See Luke
3. 2.3.) any good out of Naxaretlk—remembering Bethlehem, perhaps, as Messiah's predicted birth-place, and Nazareth liaviiig no express prophetic place at all, besides being in no repute. The question sprang from mere dread of mistake in a matter so vital. Come and see—Noble remedy against preconceived opinions. [Bengel.] Philip, though he could not perhaps solve his difiiculty, could show him how to get rid of it. (.S.eeou ch. 6. 68.) 47, 48. en ^praeltlie gaill of it (Exodus 28. 38; Leviticus 5. 1 ; Ezekiel 18. 20), and to hear it auay (as often). In the Levitical victims both ideas met, as they do in Christ, the people's guilt being viewed as transferred to them, avenged in their death, and so Iwrne away by them (Leviticus 4. 1.5; 10. 1.5, Ite Indeed . . . no guile—not only no hypocrite, but with aguileless simplicity not always found even in God's own people, ready to follow wherever truth might lead him, saying, Samuel-like, "Speak, Lord, for thy servant heareth." Whence knowest thou me—conscious that his very heart ha<l been read, and at this critical moment more than ever before. Before PlUlip called thee showing He knew all that passed between Philip and him at a distance, wlxen under the fig tree, &c. where retirement for meditation and prajer was not uncommon. [LiGHTFOOT.] Thither, probably—hearing that his tnaster's Master had at length appeared, and heaving with mingled eagerness to behold Him and dread of deception—he had retired to pour out his guileless heart for 21, 22; and cf: Isaiah .53. 6-12; 2 Corinthians .5. 21). the sin — singular number being used to mark tlie collective burden and all-embracing efficacy, of tlie world—not of Israel only, for whom the typical victims were exclusively ottered. Wherever there shall Uvea sinner throughout the wide world, sinking under that burden too heavy for him to bear, he shall find in this " Lamb of God," a slioulder equal to the weight. The right note was struck at the first— balm, doubtless, to Christ's own spirit; nor was ever after, or ever will be, a more glorious utterance. 3134. laiew him not—Living mostly apart, the one at Nazareth, the other in the Judean desert—to prevent all appearance <»f collusion, John only knew that at a definite time after his own call, his Master would show Himself. As He drew near for baptism one day, the last of all the crowd, the spirit of the Baptist heaving under a Divine presentiment that the moment had at length arrived, and an air of unwonted serenity and dignity, not wfthout liglit and guidance, ending with such a prayer as this, "Show me a token for good!" (See on Luke 2.8.) Now lie lias it, 'Thou guileless one, that fig tree scene, with all its heaving anxieties, deep pleadings and tremulous hopes—I saw it all.' The first words of Jesus had astonished, but this quite overpowered and won him. 49. Son of God . . . King of Israel—the one denoting Hi.'j peison, the other His of Hce. How much loftier this than anything Philip had said to him ! But ji-st as the earth's vital powers, the longer they are frost-bound, take the greater spring when at length set free, so souls, like traits, probably, of the family features, appearing in this Stranger, the Bpirit said to him as to Samuel of his youthful type, "Arise, anoint Him, for this Is He !" (1 Samuel l(i.
12). But the sign which he was told to expect was the visible descent of the Spirit upon Him as He emerged out of the baptismal water, r/ie/i. catching up the voice from deaveu, "he saw and bare record that this Is the Son of Hie Miracle of the Water made Wine. JOHN II, III. Tlie Interview of Nicodemtis with Jem*. lion to the Temple—as the seat of His Father's most nngn worship, and so the symbol of all that is due to Him o earth—dictating both speeches. Only, when but a youth with no authority , He was simply "a Son in His own house now He was " a Son over His own house" (Hebrews 3. 6 the proper Representative, and in fiesh " the Heir," of h Father's rights, house of merchandise—There was uoth Ing wrong in the merchandise; but to bring it, for thel own and others' convenience, into that most sacretl placeg was a high-handed profanation which the eye of Jesu could not endure, eaten me up—a glorious feature in th predicted character of the suffering Messiah (Psalm 69. 9 and rising high even in some not worthy to loose th latchet of his shoes. (ExoduK 82. 19 Ac.) 18-33. Who sign, &c.—Though the act and the words of Christ, take together, were sign enough, tliey were unconvinced: y they were awed, and though at His very next appearance at Jerusalem they "sought to kill him " for speaking of "His Father" just as He did now (ch. 5. 18), they, at this early stage, only ask a sign. Destroy this tem« pie, Ac.—(See on Mark 14. 58, 59.) forty-six years—From the eighteenth year of Herod till then was just forty-six years. [Josephus, Antiquities, xv. 11. 1.] temple of his body—in which was enshrined the glory of the eternal Word. (See on ch. 1. 14.) By its resurrection tl>e true Temple of God upon earth was reared up, of which the stone one was but a shadow; so that the allusion is not quite exclusively to Himself, but takes in that Temple of which He is the foundation, and all believers are the "lively stones." (1 Peter 2. 4, 5.) believed the Scriptures —on this subject, i. e., what was meant, which was hid from them till then. Mark(l.) Hie aclby which Christ siffnalized His first public appearance in the Temple. Taking " His fan in His hand. He purges His floor," not thoroughly indeed, but enough to foreshadow His last act towards that faithless people — to sweep them out of God's house, Nathanael and Thomas (see on ch. 20. 28), the outgoings of xvhose faith are hindered for a time, take the start of tlieir more easy-going bretliren when loosed and let go. 50, 51. Because I said, Sic.—q. d., 'So quickly convinced, and on this evidence only?'—an expression of admiration. Hereafter, &c.—The key to this great saying is Jacob's vision (Genesis 28. 12, Ac), to which the allusion plainly is. To show the patriarch that though alone and friendless on earth his interests were busying all heaven, he was made to see "heaven opened and the angels of God ascending and descending upon a" mystic " ladder reaching from heaven to earth." ' By and by,' says Jesus here, 'ye shall see this communication between heaven and earth thrown wide open, and the Son of man the real Ladder 0/ this intercourse.'
CHAPTER II.
Ver. 1-12. First Miracle, Water Made Wine—Brief Visit to Capernaum. 1. third day—He would take two days to reach Galilee, and this was the third, mother there— it being probably some relative's marriage. JoJm never names her. [Bengel.] 3. no wine—evidently expecting some display of His glory, and hinting that now was His time. 4, 5. Woman—no term of disrespect in the language of that day (ch. 19. 28). what ... to do with thee—7. d., ' In my Father's business I have to do with Him only.' 'Twas a gentle rebuke lor offleioiis interference, entering a region from which all creatures were excluded (cf. Acts -1. 19, 20). mine hour, (fcc—hinting that He wouhl do something, but at His own time; and so she understood it iv. 5). G. firkius—about seven and a half gallons in Jewish, or nine in x\ttic measure; eacli of lliese huge water jars, therefore, holding .some twenty or more gallons, for washings at such feasts. (Mark 7. 4.) 7, 8. Fill ...draw . . . bear, &c.—directing all, but Himself touching nothing, to prevent all appearance of collusion. 9, 10. well dmnk—'drunk abundantly' (as Song of Solomon 5. 1), speaking of the general practice, the gooti tin now—thus testifying, while ignorant of the source of supply, not only that it was real wine, but better than any at the feast. 11. manifest«l forth his glorj-—Nothing in the least like this is said of the miracles of prophet or apostle, nor could without manifest blasphemy be said of anj' mere creature. Observe, (1.) At a marriage Christ made His first public appearance in any company, and at a marriage He wrought His first miracle—the noblest sanction thatcould begiven to thai God-given institution.
(2.) The sign of His authority to do this is the announcement, at this first outset of His ministry, of that comlnf? death by their hands, and resurrection by His own, which were to pave the way for their judicial ejection. 23-33. tu the feast-day — the foregoing things occurring probably before the feast began, many believed—superficially, struck merely by "the miracles He did." . Of these we have no record, did not commit—'entrust,' or let himself down familiarly to them, as to His genuine disciples, linew what was In man—It is impossible for language more clearly to assert of Christ what in Jeremiah
17. 9, 10, and elsewhere, is denied of all mere creatures, (2.) As the miracle did not make bud good, but good better, so Cliristianity only redeems, sanctifies, and ennobles the beneficent but abused institution of marriage; and Christ's whole work only turns the water of earth into the wine of heaven. Thus "this beginning of miracles" exhibited the character and " manifested forth the glory" of His entire Mission. (3.) As Christ countenanced our seasons of festivity, so also that greater /u/nera which befits such; so far was He from encouraging that asceticisin which has since been so often put for all religion. (4.) The character and authority ascribed by Romanists to the Virgin is directly in the teeth of this and other scriptures.
CHAPTER III.
Ver. 1-21. Night-Interview of NicoDEsnrs with Jesus. 1, 3. NIcodemus—In this member of the Sanhedrim sincerity and timidity are seen struggling together. One of those superficial " believers " mentioned in ch. 2. Xi, 24, yet inwardly craving further satisfaction, he comes to Jesus in quest of it, but comes " by night" (seo ch. 19. 38, 39; 12. 42); he avows his conviction that He was "conie from God " an expression never ajyjilicd to a mere!v human messenger, and probably meaning more hero—but on I}' as ".1 teacher," in His miracles he sees a proof merely that "God is with him." Thus, while unable to repress his convictions, he is afraid of committing himself too far. 3. Except, Ac.—This blunt and curt reply was plainly meant to shako the whole edifice of the man's religion. In order to lay a deeper and more ertduring foundation. Nicoiieinus ifrc>l>ably thought he had gone a long way, and expected, perhaps, to be complimented on his candour. Instead of this, he is virtually told that he has raised a question which he is not in a capacity to solve, and that before approaching it, his spiritual iHsion required
1!4. Capernaiun—on the Sea of Galilee. (See on Matthew
9. 1.) his mother and brethren—See on Luke 2. 51, and Matthew 13. •Sl-'Vi.
13-25. Christ's First Passover—First Cleansing of the Temple. 14-17. In the temple—not the temple itself, as 1'. lit-21, but the temple-court, sold oxen, Ac.—for the convenience of those who had to offer tliem in sacrifice, changers of money—of Uonian into Jewish money, in which (lie lcnipl<!-dnes (see on Matthew 17. 21) had to bo paid, small cowls—likely some of the rushes spread for bedding, and wlien twisted used to tie up the cattle there t,ol Iected. 'Not by this slender whip but by Divine majesty was the ejection accomplished, the whip being btUa sign of the .scourge of Divine anger.' [Gkotius.] ponrcd out . . . overthrew, &c.—thus expressing the mingled Indignation and authority of the Impulse, my Father's lioiiKe—How close the resemblance of these remarkable iRorda If li Uke 'i, 49; the same consciousness of intvinsie rela130 to be rectified by an entire rex'oluiion on his inner man. Had the man been less sincere, this would certainly have repelle<l him; but with persons In his mixed state of mind —to whicli Jesus was no stranger (ch. 2. 25)—such methods speed better than more honeyed words and gradual approaches, a man—not a Jeiv merely; the necessity Is a universal one. born again-or, afe It were, begin lije anew
FAC-SIMILES OP ANCIENT COINS IN USE ABOUT THE FIRST CENTURY. OF THE CHRISTIAN ERA.
KING OF SYRIA. COIN OF NERO (WITH THE HARBOR OF OSTIA.)
(Head of kiof; with diadem.) rnm the British Museum. (One of the largest brass coins of Nero's reign.)
COIN OF TARSUS.
(Struck under the Emperor Hadrian.)
Cfirisi Teacheth NicodeMua JOHN III. the Necentity of Regeneration, Lord's proposition is universal, that no fallen man Is or can be spiritual without a regenerating operation of the Holy Ghost, and the necessity of a spiritual obedience under wliatever name, in opposition to mere mechanical services, is proclaimed throughout all the Old Testament. 11-13. We speak that we know, and . . . have seen
In relation to God; his manner of thinking, feeling, and acting, with reference to spiritual things, undergoing a fundamental and permanent revolution, cannot see—can have no part In (just as one is said to "see life," "see death," &c.). tlie kingdom of God—whether in its beginning; here (Luke 16. 16), or Its consummation hex-eafter. (ilatthew 25. 34; Epheslans 5. 5.) 4. How, &c.— The figure of the new birth, if it had been meant only of t. e., by absolute knowledge and immediate vision of God, which " the only-begotten Son in tlie bosom of the Father" claims as exclusively His own, ch. 1. 18. The "we" and "our" are here used, though Himself only ia Intended, in emphatic contrast, probably, with the opening words of Nicodemus, ' Rabl)i, we knoiv,' &c. ye receive not, &c.—referring to the class to which Nicodemus belonged, but from which lie was beginning to be separated inspirit. eartlUy things—such as regeneration, tlie gate of entrance to the kingdom of God un earth, and which Nicodemus should have understood bet ter, as a trutli even of tliat more eartlily economy to which he belonged, heavenly things—The things of the new and more heavenly evangelical economy, only to be fully understood after the eflusion of tlie Spirit, from heaven through the exalted Saviour, no man hath ascended, &c.—Tliero
Gentile proselytes to the Jewish religion, would have been intelligible enough to Nicodemus, being quite in keeping with tbe language of that day; but that Jews themselves Should need a new birth was to him incomprehensible.
6. of water and of the Spirit—A twofold explanation of the "new birth," so startling to Nicodemus. To a Jewish ecclesiastic, so familiar with the symbolical application of water, in every variety of way and form of expression, this language was fitted to show that the thing intended was no other than a thorough spiritual purification by the operation of the Holy Ghost. Indeed, element of water and operation of the Spirit are brought together in a glorious evangelical prediction of Ezekiel (36. 2.T-27), which Nicodemus might have been reminded of had such spiritual-
Is soiuolliing paradoxical in this language—'No one has gone up but He that came down, even He who is at onco both up and down.' Doubtless it was intended to startle and constrain His auditor to think that tliere must be mysterious elements in His Person. The old Socinians, to subvert tlie doctrine of the pre-e.'ci.stence of Christ, seized upon this passage as teacliiiig that the man Jesus was secretly caught up to heaven to receive His instructions, and then "came down from lii aveii ities not been almost lost in the reigning formalism. Already had the symbol of water been embodied in an initiatory ordinance, in the baptism of the Jewish expectants of Messiah by the Baptist, not to speak of tlie baptism of Gentile proselytes before that; and in the Christian Church it was soon to become the great visible door of entrance into "the kingdom of God," <fte reality being the sole work of the Holy Ghost. [Titus 3. 5.] 6-8. That which la born, &c. — A great universal proposition; ' to deliver them. But the sense manifestly is tlii.s: 'The perfect knowledge of God is not obtained by any man's going up from earlii to heaven to receive it—no man hutii so ascended—but He whose proper habitalion, in His essen- 'Tliat wliich is begotten carries within itself the nature of that which begat it.' [Olshausen.] flesh— Not the mere material body, but all that comes into the world by birtli, the entire man; yet not humanity simply, but in its corrujited, depraved condition, in complete subjection to Hie law of Hie fall (Upmans 8. 1-9). So that tliough a man "could enter a second time into his mother's womb andbe born," he would be no nearer this "new birth" than before (Jol) 11. -4; Psalm 51. 5). Is gplrlt Partakes of and possesses His spiritual nature. Marvel not, &c.—If a spiritual nature only can see and enter the kingdom of God; tial and eternal nature, is lieaven, hath, bytukiug human flesh, descended as the "Son of man" to disclose the Father, whom He knows by immediate gaze aiike in the flesh as before He assumed it, being essentially and unchangeably "in the bosom of the Father" ' (ch. 1. IS). Ht16. And as Moses, etc.—Here now we liave tiie " heavenly things," as liefore tlie "earthly," but under a veil, for tlie reason mentioned in v. 12. The crucitixion of Messiah is twice after this veiled under tlie same lively term "upif all we Ijring into the world with us be the reverse of spiritual; and if this spirituality be solely of the Holy Gliost, no wonder a new birth is indispensable, ye must —'Ve, saj-s Jesus, not tee.' [Bengel.] After those universal propositions, about what "a man" must be, to "enter the kingdom of God,"— tliis is remarkable, showing that our Lord meant to hold himself fortli as "separate from sinners." The wind, &c. Breath and spirit (one word Ijoth in Hebrew and Greek) are constantly brought togetlier in .Scripture as analogous (Job 27.3 ; ;i3.4; Ezekiel lifting," ch. 8. 28; 12. 32, 33. Here it is still farther veiled— though to us who know what it means, rendered vastly more instructive—by reference to the brazen serpent. The venom of the ttery serpents, shooting tlirougli the veins of the rebellious Israelites, was spreading death through tlie camp—lively emblem of the perishing condition of men by reason of sin. In both cases the remedy was divinely provided. In both the way of cure strikingly resembled tliat of the disease. Stung by serpents, by a serpent they are healed. By " tiery serpents" bitten serpents, probably, with skin spotted fiery-red (Kuktz)— the instrument of cure is a serpent of brass or copper, having at a distance ^/le 4ame a^)pema>ictf. So in redemption, as by man came death, by Man also comes life Man, too, " in the likeness of sinful flesh," differing in nothing outward and apparent from those who, pervaded hy the poison of the serpent, were ready to perisli. But as the uplifted serpent had none of the venom of wliich the serpent-bitten people were dying, so while the whole human family were perishing of the deadly wound inflicted on it by the old serpent, "the .Second Man," who arose over humanity with healing in His wings, was without spot or wrinkle, or any such thing. In both cases the remedy is conspicuously displayed; in the one case on a pole, in the otlier on the cross, to "draw all men unto Hiin" (ch. 12. 32). In both cases it is by directing tlie eye to the uplifted Remedy that the cure is effected ; in tlia one case the bodily eye, in tlie other the gaze of the soul by "believing in Him," as in that glorious ancient proclamation—"/.ooA; unto me and be ye saved, all the ends of the earth," &c. (Isaiah 45. 22). Both methods are stumbling to human reason. What, to any thinking Israelite, could seein more unlilcely than tlial a deadly poison should be dried up in his body by simply looking on a
87. 9-14). canst not tell, &o.—The laws which govern the motion Of the winds are even yet but partially discovered but the risings, fallings, and change in direction many times in a day, of those gentle breezes here referred to, will probably ever be a mystery to us : So of the operation of the Holy Ghost in the new biith. 9, 10. How, 5:e.— Though the subject still confounds him, the neces Mlty and ;>ossibilily of the new birth is no longer the point witli him, but the nature of it and how it is brouglit al)out. [LuTiiARDT.] ' From this moment Nicodemus says noliiing more, but has sunk unto a disciple who hfts found his true teacher. Therefore tlie Saviour now graciously advances in his communications of truth, and once more solemnly brings to the mind of tliis teaclier in Israel, now become a learner, his own not guiltless ignorance, that He may then proceed to utter, out of the fulness of His Divine knowledge, such fartiicr testimonies both of eartlily and heavenly things as his docile scliolar may to his own profit receive.' [.Stiek.] master, 'teacher.' The question clearly implies that the doctrine of regeneration is so far disclosed in tlie Old Testament that JS'icodemut vjas culpable in being ignorant of it. Nor is it merely as something that should be experienced under the Gospel that the Old Testament holds it forth— as many distinguished critics allege, denying that there was fcuy such thing as regeneration before Christ. For our GoiCs great Love tt the W(/rld. JOHN III. John Bapl'ul's Teslirnonxj to his Mas'er. ment. 2.5. 20. between some of—rather, ' on the part of. and tiie .Jews—rather (according to the best M.SS.), "and a Jew." about purifying i.e., baptizing, the symbolical meaning of washing with water being put (as in ch. 2.0) for the act itself. As John and Jesus were the only teachers who baptized Jews, discussions mighteasily arise between the Baptist's disciples and such Jews as declined to submit to that rite. Rabbi, &c.—'Master, this mau tells us that He to whom thou barest such generous witness beyond Jordan is requiting thy generosity by drawing all the people away to Himself. At this rate, thou shall soon have no disciples at all.' The reply to this is one of the noljlest and most affecting utterances that ever came from tlie lips of man. S7-30. A man, Ac.-' I do my heaven-prescribed work, and that is enough for me. Would you have me mount into my Master's place? Said repl leof bvass? Suoli a stumbling-block to tlie Jews and to tl e Greeks foolish iiess was faith in the crm-iflcd Nazarene as a way of Ueliveranee from eternal perdition. Yet was tlie warrant in both cases to expect a cure equally rational and well grounded. As the serpent was God's onlii Kinoe for the cure of every bitten Israelite, so is Christ for the salvation of every perishing sinner—the one however a purily arbilrary ordinance, the other divinely addpled to man's complicated maladies. In both cases the efficacy is the same. As one simple look at the serpent, however distant and however weak, brought an ln»;antaneous cure, even so, real faith in the Lord Jesus, however tremulous, liowever distant—be it l)ut r«i; faith —brings certain and instant healing to the perishing soul. In a word, tlie consequences of disobedience are the same in botli. Doubtless many bitten Israelites, galling as their case was, would reason rather than obey, would I not unto you, I am not the Christ? The Bride is not mine, why shouhl the people stay with me? Mine it is to point the burdened to the -Lamb of God that taketh away
Rpeeulate on the absurdity of expecting the bite of a living serpent to be cured by looking at a piece of dead metal in the shape of one—speculate thus till they died. Alas! is not salvation by a crucilied Redeemer subjected to like treatment? Has "the otfeuce of tlie cross" yet ceased? the sin of the world, to tell them there Is Balm in Gilead, and a Physician there. And shall I grudge to see tliein, in obedience to the call, flying as a cloud, and as doves to their windows? Whose is the Bride but the Bridegroom's? Enough for me to be the Bridegroom's friend, sent by Him to negotiate the match, privileged to bring together the Saviour and those He is come to .seek and to save, and rejoicing with joy unspeakable if I may but "stand and hear the Bridegroom's voice," witnessing the blessed espousals. Say ye, then, they go from me to Him? Ye bring me glad tidings of great joy. He must increase, but (Cf. 2 Kings 5. 12.) For God so lovc«l, &c.—What proclamation of the Gospel has been so oft on the lipsol missionaries and preachers in every age sine* it was first uttered ? what has sent such thrilling sensations tliriiugh millions of mankind? wliat lias been honoured to bring such multitudes to the leet of Christ? what to kindle in the cold and selfish breasts of mortals the fires of self-
6acriti;ung love to mankind, as these words of transparent
I must decrease; this, my joy, therefore is fulfilled.' A man can receive, Ac- ' can assume nothing,' i. e., lawfully and with any success ; (]. d.. Every man has his work and sphere appointed him from above. Even Christ Himself came under this law (Hebrews 5. 4). 31-34. He that, itc—Here is the reason why He must increase while simpli'-ity, yet overpowering majesty ? The picture embraces several distinct compartments : "The Woklu"— In its widest sense ready "to perish;" the immense "Love of God" to lluit perishiny world, measuraljle only, and conceivable only, iiy the gift which it drew fortli from Him; tme Gift itself—" He so loved the world that He (jave His only begotten Son," or, in the language of Paul, "spared not His own Son" (Romans S. 32), or in that addressed to Abraham when ready to offer Isaac on the all human teachers must decrease. The Master " cometU from above"—descending from His proper element, the region of those " heavenly things" which He came to reveal, and so, although mingling with men and things on the earth, is not "of the eauth," either in Person or Word. The servants, on the contrary, springing of earth, are of the earth, and their testimony, even though Divine in authority, partakes necessarily of their own e.arthiness. (So strongly did the Baptist feel this contrast that the last clause just repeats the first.) It is impossible for a sharper line of distinction to be drawn between Christ and all human teachers, even when divinely commissioned and speaking by the power of the Holy Ghost. And who does not perceive it? The words of prophets and apostles are undeniable and most precious truth ; but in the words of Christ we hear a voice as from the excellent Glory, the Eteinal Word making Himself heard in our own fiesh. w hat he hath seen and heard—(See on v. 11 and ch. 1. 18.) no man recelveth, itc.—John's disciples had said, "All come to Him" {v. 20). The Baptist here virtually saj'S, Would it were so, but alas! they are next to "none." [Bkngel.] They were far readier to receive himself, and obliged him to say, I am not the Christ, and he seems pained at this, hatli set to His seal, &c.—gives glory to God whose words Christ speaks, not .as prophets and apostles by a partial commuiiicjit ion of the Spirit to them, for God giveth-not the Spirit by measure—Here, again, the sharpest conceivable line of distinction is drawn between Christ and .all human-inspired teachers: 'They have the .Sjiirit in a limited degree; but God giveth notfto HimJ the .Spirit by measure.' It means the entire fulness of Divine life and Divine power. The present tense "giveth," very aptly points out the permanent communication of the Spirit by the Father to the Son, so that a constant flow and rellow of living power is to he understood, altar, " withheld not His Son,. His only Son, wliora He loved" (Genesis 22. l(i) ; the Fruit of this stupendous gift not only deliverance from impending "perdition," but t/^e bestowal of exierlastintj life; and the mode in wiiicli all takes ell'ect—by " believing" on tlie Son. How would Nicodemus' narrow Judaism become invisible in the blaze of this Sun of righteousness seen rising on " the world" with healing in His wings! 17-;J1. not to con<Srinn, &c.—.\ statement of vast importance. Though "condemnation" is to many the ismie of Christ's mission (v. 19), it is not the object of His mission, wliich is purely a saving one. Is not condemntti—Having, immediately on liis believing, "passed fiom deatll unto life," eh. 5. 24. condemned already—Rejecting tlie one way of deliverance from tliat " condomiiation" which God gave His Son to remove, and BO willnlly remaining condemned. tUis Is the t-ondeiniia Cion, &c. — Emphatically so, revealing the condemnation already existing, and sealing tip under it those wlio will not be delivered from it. llfj Jit Is come Into tl>e world—in the Person of Him to whom Nicodemus was listening, loved darkness, tic—This can only be known by the deliberate rejection of Christ, but that does fearfully reveal it. reproved—by detection, doetli Irntlt—whose only object in life is to be and do what will l)ear t he light. Therefore he loves and "comes to the light," tli.at all he is and does, being thus thoroughly ti'Sted, may bo seen to have nothing in it but what is divinely wrought and divinely approved. This is the "Israelite, indeed, in whom is no guile."
'2%-S(y. Jesus in the Nkiohbouhhood of the Raptist —His NoBtiK TicsTiMONV TO His Mastkk. 'M-'H. land of .Jn«lea-Tlie rural parts of that province, the foregoing :»nversation being held in the capital. l»aptl-/.ed— in the sense explained In cli. 4. 2. ^non . . . Sallm—on the west of Jordan. (Cf. i'. 28 with ch. 1.28.) .lolm not yet cast into prison—Hence it is plain that our Lord's ministry did not (-o/(»».cHce with the imprisonment of .Tohn, though, but for this, we should have drawn that Inference from Matthew 4. 12, &-c,„ and Mark's (1.11) express state132 (Cf. ch. 1. 51.) IOlshausen.] 3.1, 30. The Father lovetli, &c.—See on Matthew 11. 27, where we have the "delivering over of all things into the hands of the Son," while here we have the deep spring of that august act in the Father's inoll'able " love of the Son." hath cverlnstinju;llfe—already hath It. See on D. 18 and Chi 5. 24. shall not see life—The contrast here is strlkiut; : The ouc has already a life that Christ a7i(I the Womam. (if Samaria. JOHN IV. He Eevealeth Himself to her. nature, they are soon spent, and need to be anew supplied as much as if we had never experienced them before, while the deeper wants of our being are not reached by them at all; whereas the "water" that Christ gives spiritual life—is struck out of the very depths of our being, making the sou! not a cistern, for holding water poured into it from without, but a fountain (the word had been belter so rendered, to distinguish it from the word rendered "well" in u. II), springing, gushing, bubbling up and flowing forth within us, ever fresh, ever living. The indwelling of the Holy Ghost as the Spirit of Christ is the secret of this life wilh all its enduring energies and satisfactions, as is expressly said (ch. 7. 37-39). " Never thirsting," then, means simply that such souls ha ve the supplies at home. Into everlasting life—carrying the thouglils up from the eternal freshness and vitality of these waters to the great ocean in which they have their confluence. 'Tliither may I arrive!' [Bengel.] 15-18. give inc thU water, Ac-This is not obluseness— that is giving way— it expresses a wondering desire after she scarce knew what from this mysterious Stranger, call thy husbnnd—now proceeding to arouse her slumbering conscience by laying bare the guilty life she was leading, and by the minute det.ails which that life furnished, not only bringing her sin vividly up before her, but preparing her to receive in His true cliaracter that wonderful Stranger to whom her whole life, in its minutest particulars, evidently lay open. 19, 30. Sir, I perceive, &c.—Seeing hois(df all revealed, does she now break down and ask what hopes there might be for one so guilty? Nay, her conviclions have not reached that point yet. She ingeniously shifts the subject from a personal to a pu!)lic question. It is not, '.\las, what a wicked life am I leading !' but ' Lo, what a wonderful prophet I got into conversation with ! He will be able to settle that interminable dispute between us and the Jews. Sir, you must know all about such matters—our fathers hold to this mountain here,' pointing to Goizim in Samaria, ' as tlie divinely-consecrated place of worship, but ye Jews say that Jerusalem is the proper place—which of us is right?' How slowly does the human heart submit to thorough humiliation! (compare t\\ii prodigal ; see on Lulce 15. 15). Doubtless our Lord saw through the fetch; but does He say, 'That question is not tlie point Just now, but have you been living in tlie way d(«cribed, yea or nay? Till this is disposed of I cannot be drawn into theological controversies.' The Prince of preachers takes another method : He humours the poor woman, letting her take her own way, allowing her to lead while He follows—but thus only the more effectually gaining his object. He answers her question, pours light into her mind on the spirituality of all true worship, as of its glorious Object, and so brings her insensibly to the point at which He could disclose to her wondering mind Whom she was all the while speaking to. ai-a-t. Woman, &c. Here are three weighty pieces of information: (1.) 'The point raised will very soon cease to be of any moment, for a total change of dispensation is about to come over the Church.' (2.) 'The Samaritans are wrong, not only as to theptace, but the whole grounds and nature of their worship, while in all these respects the trutli lies with the Jews.' (3.) 'As God is a Spirit, so He both invites and demands a spiritual worship, and already all is in preparation for a spiritual economy, more in harmony with the true nature of acceptable service than the cerenioni.il worship by consecrated persons, place, and times, which God for a time has seen meet to keep up till fulness of the time should come.' neither in this mountain nor at Jerusalem i.e., exclusively. (Malachi 1. 11; 1 Timothy 2. 8.) worship the Fattier—She had talked simply of "worship;" our Lord brings up before her the great Object of all acceptable worship "the Father." Ye worship ye know not what-without any revealed authority, and so very much in the dark. In this sense, the Jews knew what they were about.. But the most glorious thing here la the reason assigned, " For Salvation is of the Jews," Intimating to her that Salvation was not a thing left to bo reached by any one who might vaguely desire It of a God of mercy, but something that had been revealed, prepared, will endure for ever—the other not only has it not now, biu sliall never have It—never see it. abidfth on Ulm— It was on Him before, and not beinf< removed in the only possible way, by " believing on the Son," it necessarily )-emnine/h on him! iJ.—How flatly does this contradict the tcachinj of many in our day, thai there neither was, uor is, anything in God against sinners wliicli needed to t>e remove-i by Christ, but only in men against God ! CHAPTER IV.
Ver. 1-12. Christ and thk Woman of Samaria—The Kamakitans ok Sychar. 1-1. tile Lord knew—not by reiiort, but in the sense of ch. 2. 2.5, for wliich reason He is here styUd "the Lord." Jcsns baptized not—John being a servant baptize<l vvitli his own hand ; Clirist as the Master, " baptizing wilh the Holy Ghost," administered the outward symbol only through His disciples, left Judea —!o avoid persecution, wiiicli at that early stage would have marred His work, dejiarted into Galilee—by which time John had been cast into prison (Mark 1. 14). must needs go tUi-o>«gli Samaria-for a geographical reason, no doubt, as it lay straight in his way, but certainly not without a higher design. 5. coineth to i.e.. as far as: for He remained at some distance from it. Syeliar—the "Sliechein" of the Old Testament, about thirty-lbur nriles from Jei usalem, afterwards called " Neapolis," and now '• Nahlous." G-8. wearied . . . sat thus i.e., 'as you niight fancy a weary man would;' an instance of the graphic style of .St. John. [Webstkr and Wii.KiNriON.] In fact, this is perhaps the most human of all the scenes of our Lord's earthly history. We seem to be beside Him, overhearing all that is here recorded, nor could any painting of the scene on canvas, however perfect, do other than lower the conception which this exquisite narrative conveys to the devout and intelligent reader. But witli all that is /ix/nan, how much also of the Divine have we here, both blended in one glorious manifestation of the niajcs'y, grace, pity, patience with which "the Lord" im-
liglit and life to this unlikeliest of strangers, standlag midway between Jews and heathens, theslxtli liour —noonday, reckoning from 0 A. M. From Song of Solomon
1.7 we know, as from other sources, that the very flocks " rested at uoon." But Jesus, whose maxim was, " I must work the works of Him that sent me while it is day" (ch.
9. -(1, seems to have denied Himself that repose, at least on this <x-casion, probably that He might reach this well when He knew the woman would be there. Once there, however. He accepts the grateful ease of a seat on the patriarclmf stone. But what music is that which I hear from His lips, " Come unto Me, all ye that labour and are heavy laden, and I will give you rest" (Matthew 11.28). Give ine to drink—for the heat of a noonday sun had parclied His lips. But " in the last, that great day of the feast," Jesus stood and cried, saying, "If any man thirst let him come unto me and drink" (ch. 7. 37). 0-1^. How
Is It tliat thou—not altogether refusing, yet wondering at so unusual a recjaest from a Jew, as his dross and dialect would at once discover him to be, to a Samaritan. For, &c.—It Is this national antipathy that gives point to the parable of the good Samaritan (Luke 10. 30, &c.), and the thankfulness of the Samaritan leper (Luke 17. lit, 18). If thon knewest, itc.—17. (/., 'In Me thou seest only a petitioner to thoe ; but if thou k newest Who that Petitioner is, and the Gift that God is giving to men, thou wouldst have changed places with Him, gladly suing of Him living water—nor shouldst thou have sued in vain' (gently retlectlng on her for not Immediately meeting His request). Art thou greater, &c,.—already perceiving in this Stranger a claim to some mysterious greatness, our father Jacob—for when It went well with the Jews thej' claimed kindred with them, as being descended from Joseph, but when misfortunes befel the Jews they disowned all connection with them. [Josephus, 9. 14,3.] 13, 14. thIrMt again . . . nevcv thirst, &c.—The contrast here Is fundamental and all comprehensive. "This water" plainly means ' this natural water and all sati.%factiom 0/ a like earthly and perishable nature.' Coming tons fnm uithoui,mid reaching only the superficial jmrts of our Christ Dedareik to His Disciples JOHN IV. His Zeal for God's Glory. filled His whole soul, and raised Him above the sense of natural hunger (Matthew 1. 4). yet fonr months, and then harvest—5. d., 'In current speech, ye say thus at this season; but lift up your eyes and look upon those fields in the light of another husbandry, for lo! in that sense, they are even now wliite to harvest, ready for tlia sickle.' The simple beauty of this language is only surpassed by the glow of holy emotion in the Redeemer's own soul which it expresses. It refers to the ripeness of these Sycharites for accession to Him, and the joy of this great Lord of the reapers over the anticipated ingathering. Oh could we but so " lift up our eyes and look" upoq many fields abroad and at home, which to dull sense appear unpromising, as He beheld those of aamaria, what movements, as yet scarce in embryo, and accessions to Clirist, as yet seemingly far distant, might we not discern as quite near at hand, and thus, amidst difficulties and discouragements too much for nature to sustain, be cheered as our Lord Him-ielf vms in circumstances far more overwhelming—with "songs in the night !" he that reapeth, &c.—As our Lord could not mean that the reaper only, and not the sower, received " wages," in the sense of personal reward for liis work, the "wages" here can be no other than the Joy of having such a harvest to gather in—the joy of "gathering fruit unto life eternal." rejoice together—The blessed issue of the whole ingathering is the interest alike of the sower as of the reaper; it is no more the fruit of the last operation than of the first; and just as there can be no reaping without previous sowing, so have those servants of Christ, to whom is assigned the pleasant task of merely reaping the spiritual harvest, no work to do, and no joy to taste, that has not been prepared to their hand by the toilsome and often thankless work of their predecessors in the field. The joy, therefore, of the great harvest festivity will he the common Joy of all irlio have taken any part in the work from the first operation to the last. (See Deuteronomy deposited unth a particular people, and must be sought in connection with, and a.i issuing from Ihem ; and that people " the Jews." Itour conietU and now Is—evidently meaning her to understand that this new economy was in some sense being set up while He was talking to her, a sense which would in a lew minutes so lar ajipear, when He told her plainly He was llie Clirist. 'Zrt, 20. I know Mesglas cometli . . . wlirn He is come, &c.—If we take our Lord's immediate disclosure of Himself, in answer to this, as the proper key to its meaning to HLi ear, we can hardly doubt that the woraau was already all but prej>ared for even this startling announcement, which indeed she seems (from I'. 29) to have already begun to suspect by His revealing her to herself. Thus quickly, under so matchless a Teacher, was she brought up from her sunken condition to a frame of mind and heart capable of the noblest revelations, tell us nil tilings—an expectation founded probably on Deuteronomy 18. 15. I that sitealt: . . . am lie— He scarce ever said anything like this to His own people, the Jews. He had magnified them to the woman, and yet to themselves He is to the last far more reserved than to her—p7-oui»(/ rather than plainly telling them He was the Christ. But what would not have been safe araong them was safe enough with her, whose siinplicity a.t this stage of the conversation appears from the sequel to have become perfect. What now will the woman say? We listen, the scene has changed, a new party arrives, the disciples have been to Sychar, at. some distance, to buy bread, and on their return are astonished at the company their Lord has been holding in their absence. 27. inarvel Sed tliat l>e tallied with tlie woman—It never probal)ly occurred to them to marvel that He talked with tliemselves ; yet in His eye, as the sequel shows. He was quite as nobly employed. How poor, if not false, are many of our most plausible estimates! none suld . . . WUatI . . . AVliy?- awed by the spectacle, and tliinking there must be something under it. 38-30. left lier watei--pot — How exquisitely natural! The presence of strangers made her feel that it was time for
16. 11, H; Psalm 126. 6; Isaiah 9. 3.) What encouragement is here for those "fishers of men" who "have toiled all the night" of their otllcial lite, and, to human appearance, "have taken nothing!" I sent you, Ac-The I lier lo withdraw, and He who knew what was in her heart, and what she was going to the city to do, let her go without exchanging a word with her in the hearing of others. Their interview was too sacred, and tlie effect on the. woman too overpowering (not to speak of His own deep emotion) to allow of its being continued. But this one artless touch—that she "left her water-pot" speaks volumes. The living water was already beginning to spring up within her; she found that man doth not live by bread nor by water only, and tliat tliere was a water of wondrous virtue that raised people above meat and drink, and the vessels that held them, and all human things. In short, she was transported, forgot everything but One; and her heart running over with the tale slie had to tell, she hastens home and pours it out. Is not tills tlie Clii-lst—The form o( the question (In the Greek) is a distant, modest way of only half insinuating what it seemed hardly fitting for her to affirm; nor does Bhe refer to what He said of Himself, l)ut solely to His disclosure to her of the particulars of her own life, tliey went out, &e.—How ditl'erent from the .lews ! ami richly was tlieiropenness to conviction rewarded. 31-3S. meantime—t. <?., while the woman was away. Master, eat is emphatic— I, the Lord of the whole harvest: "sent you," points to their past appointment to the apostleship, though it has reference only to their future discharge of it, for they had nothing to do with the present ingathering of the Sycharites. ye bestowed no labour— meaning that much of their future success would arise from the prejjai'ation already made for them. See on v. 42. others laboured—Referring to the Old Testament labourers, the Baptist, and by implication Himself, though He studiously keeps this In the background, </in< the line of distinction between Himself and all His servants might not be ' Christ represents Himself as the Husbandman [rather the Lord of the labourers], who has the direction both of the sowing and of the harvest, who commissions all the agents—those of the Old Testament ns well as of the New—and therefore does not stand on a level with either the sowers or the reapers.' [Or.silAUSEN'.] 39-4'i. many believed, &c.—Tlie truth of v. 35 begins to appear. These Samaritans were the foundation of the Church afterwards built up tliere. No miracle appears to have been wrought there [but unparalleled supernatural knowledge displayed]: "ice have heard Him ourselves" sulllced to raise their faith to a point never attained by the Jews, and hardly as yet by the discliiles-- tlmt He was "the Saviour of the world.'' [Ai.kokd.I 'This incident is further remarkable as a rare instance of the Lord's ministry producing ati awakening on a large lost siglil of.
Ji'atigue and tliirst we saw He felt; here is revealed another of our common infirmities to which the Lord was subject hunger, meat ye know n€>t of—Wliiit spirituality of mind! 'I hiive been eating all th'.« while, and such food as ye dream not of.' What can tiint be? they ask each other; have any supplies been brought Him In our aljsence? He knows wliat they are saying though He hears it not. My meat Is, Ac.—'A Servant here to scale.' [Or.SH.\USKN.] abode two days—Two precious days, surely, to the Uedeenier Ilinisilf! Unsought, He had come to His own, yet His own received Him not : now those wlio were not His own had come to Him, been won by Him, and invited Him totheirtown thatothers might share Willi them in the benefit of His wonderful ministry. Here, then, would He solace His already wounded spirit and have in this outfield village triumph of His grace, a sublime foretaste of the inbriuglug of the whole UentUe world into the Church. fullll a prescribed work, to do and to finish that is " meat" to Me; and of tills, while you were away, I have had niy fill.' And of what does He speak thus? Of the condescension, pity, patience, wisdom He had been laying out upon one soul—a very liutnlde woman, and In some respects repulsive too! But He had gaimd her, and throtigh her was going to gain more, and lay i)crlinps tlie foundations of a great work In the country of Samaria • and this 134
Ihe Eedhig of the Courtier's Son. JO] IX V. The Impotent Man Healed, Second Galilean Miracle—Healing of the OOUKTIEK'S SON. 43, 44. After two days— ' the two
It was not one, but a » accession of miracles periodically wrought: (2.) As it was only wrought "when the waters were troubled," so only upon one patient at a time, and that the patient "who first stepped in after the troubling of tlie waters." But this only the more uude* niably fixed its miraculous character. We liave heard of manj' waters having a medicinal virtue ; but what water was ever known to cure instantaneously a single disease? And wlio ever heard of any water curing all, even the most diverse diseases—"blind, lialt, withered "—alike? Above all, who ever heard of such a thing being done "only at a certain season," and most singularly of all, doing It only to the first person who stepped in after the moving of the waters? Any of these peculiarities—much more all taken together—must have proclaimed the supernatural character of the cures wrought. (If the text here be genuine, there carj be no doubt of the miracle, as there were multitudes living when this Gospel was published who, from their own knowledge of Jerusalem, could have exposed the falseiiood of the Evangelist, if no sucli cure had been known there. The want of v. i and part of V. 3 in some good iVLSS., and the use of some unusual words In the passage, are more easily accounted for than the evidence in their favour if they were not originally in the text. Indeed v. 7 is unintelligible without V. 4. The internal evidence brought against it is merely the unlikelihood of such a miracle—a principle which will carry us a great deal farther if we allow it to weigh against positive evidence.) 5-9. tliirty-eight years—but not all that time at the pool. This was probably the most pitiable of all the cases, and therefore selected. saw him lie and Itnew, &c.—As He doubtless visited the spot just to perform this cure, so He knows where to find His patient, and the whole previous history of his case (ch. days' of His stiiy at Syohar. For Jesits testified, Ac— This verse has occasioned much discussion. For it seems
Btrauge, If "His own country" here means Nazareth, which was in Galilee, that it should be said He came to Galilee because in one of its towns He expected no good reception. But all will be simple and natural if we fill np the statement thus: 'He went into the region of Galilee, but not, as might have been expected, to that part of It called "His own country," Nazareth (see Mark 6. 4; Lake i. 2)), for He acted on the maxim which He oft repeated, that a prophet,' &c. 45. received— ' welcomed' Him. Imving seen . . . at the feast—proud, perhaps, of their Countryman's wonderful works at Jerusalem, and possibly won by this circumstance to regard His claims as at least wortlij' of respectful investigation. Even this our Ix)rddid notdespise, for saving conversion often begins in less than this (so Zaccheus, Luke 19. 3, &c.). fortliey also went— i. e., it was their pi'actice to go up to the feast. 46, 47. nobleman — courtier, king's servant, or one connected with a royal household; such as Chuza (Luke 8. 3), or Manaen (Acts 13. 1). heard tliat Jesiis was come out of Judea— ' where he had doubtless seen or heard what things Jesus had done at Jerusalem ' (v. 45). [Bengel.] comedown—for Capernaum was down on the north-west shore of the .Sea of Galilee. 4S-54. Except ye see signs, (Sc.-He did believe, botli as his coming and his urgent entreaty show; but how imperfectly we shall see; and our Lord would deepen his faith by such a blunt and seemingly rough answer as He made to Nicodemus. Come down ere my child die— ' Wliile we talk, the case is at its crisis, and if Ihou come not instantly, all is over.' This was faith, but partial, and our Lord would perfect It. The man cannot believe the cure could be wrought without the Physician coming to the patient—the thought of such a thing evidently never occurred to him. But Jesus will in a moment bring him up to this. Go thy wayj thy son liveth—Both efl'ects Instantaneously followed: "The man believed the word," and the cure, shooting quicker than lightning from Cana to Capernaum, was felt by the dying youth. In token of faith, the father takes his leave of Christ—in the circumstances this evidenced full
2. 25). Wilt thou be made whole!—Could anyone doubt that a sick man would like to be made whole, or that the patients came thither, and this man had returned again and again, just in hope of a cure? But our Lord asked the question. (1.) To I'asteu attention upon Pliraself; (2.) By making him detail his case to deepen in him the feeling of entire helplessne.ss ; (3.) By so singular a question to beget in his desponding heart the hope of a cure. (Cf. Mark 10. 51.) Sir, I liave no man, &c.—Instead of saying he wished to be cured, hejust tells with piteous simplicity how fruitless had oeen all his efforts to obtain it, and how helpless and all but hopeless he was. Yet not quite. For here he is at the pool, waiting on. It seemed of no use; nay, only tantalizing—" Vv'hile lam coming, another steppetli down before me "—the fruit was snatched from hia lips. Yet he will not go away. He may get nothing by staying, he may drop into his grave ere he get into the pool; but by going from the appointed. Divine way of healing, he can get nothing. 'Wait therefore he will, wait he does, and when Christ comes to heal; him, lo! he is waiting his turn. What an altitude for a sinner at Mercy's gate! The man's hopes seemed low enough ere Christ came to Iilra. He might have said, just before "Jesus passed by that way,"' 'This is no use; I'll never get in; let me die at home.' Then all had been lost. But he held on, and his perseverance was rewarded with a glorious cure. Probably some rays of hope darted into his heart as he told his tale before those Eyes whose glance measured iiis whole case. But the word of command consummates his preparation to receive the cure, and instantaneously works it. Rise, tAke up t\ty bed, &c.—"Immediately" he did so. "He spake and it was done." The slinging of ills portable couch over his slioulders was designed to show the perfection of the cure, the same day was the sabbatli—beyond all doubt this was intentional, as in so many other healings, in order that wlien opposition arose on this account men might be coniiiclled to listen to His claims and His teaching. 10-10. The .lewa —i.e., those in authority. See on ch. 1. 19. It is not lawful to carry thy bed—a glorious testimony to the cure, aa instanlanemis SLnd complete, from the lips of the most prefaith. The servants hasten to convey the joyful tidings to the anxious parent, wliose faith now only wants one confirmation. "When began he to amend?" " Yesterday, at the .seventh hour, the fever left him"—the very hour in which was uttered that great word, "Thy son liveth !" So " himself believed and his whole house." He had believed before this, first very imperfectly ; then with assured confidence of Christ's word ; but now with a faith crowned by "sight." And the wave rolled from the head to the members of his household. "To-day is salvation ccme to this house" (Luke 19.9); and no mean house this! second miracle Jesns did i.e., in Cana; done "after be came out of Judea," as the former before.
CHAPTER V.
Ver. 1-47. The Impotent Man Healed—Discourse Occasioned by thk Persecution arising thereupon.
1. a feast of the Jews What feast? No question has more divided the Harmonists of tlie Gospels, and the duration of our Lord's minislrjmay be said to hinge on it. For if, as tlie majority have thought (until of late years)
It was a Fassover, His ministry lasted three and a lialf years; If not, probably a year less. Those who are dissatisfied with the Passover-view all dlH'er among themselves what other feast it was, and some of the most acute think there are no grounds for deciding. In our Judgment the evidence is in favour of its l)eing a Passover, but the reasons cannot be stated liere. 2, 3. Slieep [market]—The supplement should be (as in Mnrc/in) 'sheep
[gate]', mentioned Nehemlah 3. 1, 32. Bethesda— i. e., ' house (place) of mercy,' from the cures wrought there. Ave porches—for shelter to the patients. Impotent—or infirm. 4. An angel, Ac.—This miracle differed in two points from all other miracles recorded in Scripture : (1.) judiced! (And what a contrast does it, as all our Lord's miracles, present to the bungling miracles of tlie Church of Rome !) In ordinal j circumstances, the rulers had the The Jews Cavil at Christ's ^Firades. JQHN V. Christ, answering, Showeih who He it.
Persons results from unity of nature. (3.) Their oneness of interest is no unconscious or involuntary thing, but a thing of glorious consciousness, will, and love, of which the Persons themselves are the proper Objects, show hint greater things, &c.—referring to what He goes on to mention (I'. 21-31), comprised in two great words, Like and Judgment, which Stieu beautifully calls God's Regalia. Yet tliese tlhrist says the Father and He do in common. '^1-^3. raiseth tiie dead and quiekeneth them—one act in two stages. This is His absolute prerogative as God. so tiie Son quiekeneth—t. e., raiseth up and quiekeneth. whom He will—not only doing the same Divine act, but doing it as the result of Hi own will, even as the P'ather does it. This statement is of immense Importance in relation to the miracles of Christ, distinguishing them from similar miracles of prophets and apostles, who as human instruments were employed to perlorm supernatural actions, while Christ did all as the Father's commissioned Kei'vanl indeed, but in the exercise of His oW7i absolute right of action. For tlie Father Judgeth no man, ifcc—rather, ' For neither doth the Fatlier judge any man,' implying that the same "thing was meant in the former verse of llie quickening of the dead"—both acts being done, not by the Father and the Son, as though twice done, but by the Father tlirouyh the Son as His voluntary Agent, all judgment—judgment in its most comprehensive sense, or as we should say, all administralaw on their side. (Nehemlah 13. 15; Jeremiah 17. 21.) But when the man referred them to "Him that had made him wiiole" as his authority, the argument was resistless. Yet tliey ingeniously parried the llirust, asking him, not wliohad " made 111 m whole"—tliat would liave condemned lliemselves and defeated their purpose—but who liad bidden him ' take up his bed and walk," in other words, who had dared to order a breach of the sabbath? ' Tis time we were looking after him—thus liopiiig to shake the man's tV.ith in his Healer, lie tltat was liealcd wist not, &c.—That some one, witli unparalleled generosity, tenderness and power, had done it, the man knew well enough but as he had never heard of Him before, so he disappeared too quickly for any inquiries, conveyed Himself awny—or 'slipped out' of the crowd that had gatliered to avoid both hasty popularity and precipitate liatred. (Matthew li 14-19.) liudelU Ulm in tl»e temple—say ing, perhaps, "I will go into thy house with burnt otlerings, I will pay my vows wliich my lips have uttered and my mouth hatli spoken when I was in trouble." (Psiilm tKi.
13, It.) Jesus, there Himself for His own ends, "lindeth him there" iiot all accidentally, be assured. Sin no more, &c.—a glimpse this of the reckless life he had probably led bejore his thirty-eight years' intirmity had come upon him, and wliicli not improbably had brought on, in tlie just judgment of God, his chronic complaint. Fearlul illustration this of " tbe severity of God," but glorious manifestation of our Lord's insight into " what was in man." Tlie man departed and told, Ac—little thinking how unwelcome his grateful and eager testimony would tion, honour tile Son as . , . the Father—As he who believes that Christ in the foregoing verses has given a true account of His relation to tiie Father must of necessity hold Him entitled to the same lionour as the Father, so He here adds that it was the Father s express intention in making over all judgment to the Son, that men should thus honour Him. honoureth not the i<'aUier, Ac.—does not do it in tact, whatever he may imagine, and will bo held as not doing it by the Father Himself, who will accept no luiinage which is not accorded to His own Sou. believeth on Htm (hat sent me i, e., believeth in him as having sent Me. q. d., 1 have spoken of the Son's right not only to heal the sick but to raise from the dead, ami quicken wiiom He will: And now I say unto you, 2'hai life-giving operation has already passed upon all u ho receive my uorUs as the jSent of the Father on the great errand of mercy. Iiath everlasting life—immediately on his believing (cf. ch. 3. 18; 1 John 5.12,13), is passu!—'hath passed over' " Irom death unto life." What a transition I Cf. 1 John 3. H. a5-!J9. the hour cometh—in its whole luliuss, at I'eutecost. and now Is—In its beginnings, the dead—the spiritually dead, as is clear from v. is. Here He rises from the calmer phrase " hearing his word" {v. 2i), to the grander expression, "hearing the voice of the Hon of ' The darkness received not the liglit which waspouring its rays upon it,' Joliu 1. o, 11. [Olsuausen.] because be. lie liaddone tliese tilings on tile subl>atli-duy—Wliat to tliese hypocritical religionists was the doi ng of tile most glorious and biiielicent miracles, coiiipaied with tlie atrocity of doing tliem on the sabbalii-day ! Having given tliem tliis liandie, on purjjose to raise the first public controversy wilh them, and tlius opuu a litliug opportunity ol laying His claims before tlii-m. He rises at once to tUi! wiiole lieiglit of them, in a statement which lor grandeur and terseness exceeds almost any thing tlnit ever afterwards ull from Him, at least to His enemies. 17, 1 a. Hy Patlier worketli iilllierto and 1 worK—Tlie "J" is empliatic ; <j. d., 'The creative and conservative aitlivity of My Fatlier has known no 6al)bath-cessation from llie beginning until now, atid that is the law of My working.' was ills Fatlier—/i/., 'his own (or peculiar) l-'alller,' as in iioinans 8. M. Tlie addition is tlieir own, but a very proper one. malting Iilmself equal witli God—riglitly gathering this to be His meaning, not from tbe mere words " My Father," but irom His claim of right to actas His Fatiier did in the like higli sphere, and by the same law of ceaseless activity in that spliere. And as, instead of instantly disclaiming any such meaning—as He must have done if it was false—He positively sets His seal to it In the following verses, merely explaining how consistent such claim was with the prerogatives of His Father, it is Ood," to signify that a-s it finds men in a rfc<tti condition, so it carries with it a resurrection-power, shall live—in the sense of v. 21. given to the Son, &c.—Does this refer to the essential life of the Son before all lime (ch. 1. 4) [as most of the Fatliers, and Olshausen, Stiek, Ai.KOi<l>, Ac, among the moderns], or to the purpose of God that this essenbeyond all doubt that we have here an assumption of peculiar 2>crsunul Hons/iij), or participation in the Fatlier's essential nature. l'J,>iO, tlie Son can do notliliig of liiiusell— i. e., apart from and in rivalry of the Father, as they KUijposed. The meaning is, 'The Kon can have no Beparate interest or action from the Father.' for what tilings, (tc—f/. d., 'On the contrary', whatever the Father doetli that same douth the Son,' likewise—'in the like manner.' What claim to absolute equality with the Fatlier could exceed this: not only to do the name l/ilnys, but to do them as the I<'alher doea t/uinf Futlier lovetli tial life should reside in the I'er.son of the Incarnate Son, and be manifested thus to the world 7 [C.\lvin, Lucke, LuTHAitnr, <tc.) The question is as dithcull as the subject is higli. But as all that Christ says of His essential relation to the Father is Intended to explain and exalt his mediatorial functions, so the one seems In our Lord's own mind and language mainly the starting-point of the other, because lie is the Son of man—This seems to conhrm the last remark, that what Christ had properly in view was tlie indwelling of the Son's essential life in humanity us the great theatre and medium of IJlvine display, in both the great departments of His wovli—lifegiving and judgment. Tlie appointment of a Judge in our own nature is one of the mcist beautiful arrangiments of Divine wisdom in redemption. Marvel not at this-this conimltlal of all Judgment to the Hon of man. fortliehour, . . and sliowetli lilm all, itc.—As love has nocoiiccalments, so it results Irom the perfect fellowship and mutual endearment of the Father and the Son (,see on ch. 1.
1, 16), whose inli rests are one, even as their nature, that the Father coniniuuicates to the Son all His comiscls, and what has been thus shown to the Son is by Him executed in His mediatorial character. 'With tlie Father, doiny Is williny ; it is only the Son who acts in 'J'ime.' [Al>- FOHU.I Thri e things here are clear : (l. i 'i'Ui: pvinuniU Uis-
Is voniing—He adtis not in this ca.se (as in o. '25), " and no\T Is," because this was not to be till the close of the whole dispensation of mercy, resurrection of life—j. c, 'to life' everlasting. (Matthew 25, Kt.) of damnation— It would have been htirsh losuy ' the resurrection of death,' though ttnoiotwi in tlie Godhead. (2.) Unity of ucliun among llie m
TAc Scriptures Bear Witness to Christ. JOHN VI. Jesus Walks upon the Sra, features of the same awful state of the numan heart. De not think I will accuse you—7. d., 'My errand hither is not to collect evidence to condemn you at God's bar.' one thai judgeth you, Moses, &c.—7. d., 'Alas ! tliat will be too well <l<>ne by another, and liim the object of all your religious boastings—Moses,' here put for "Wie Law," that Is meant, for sinners rise from death to death. [Benski-.] Tlie resurrection of botli classes is an exercise of aovfi eign. (ti Ulioriti/ ; but in the one case it isanactof (/?-ace, In the other of justice. {Cf. Daniel 12. 2, from which the language is tjilien.) How awfully grand are these utifoldings of His dignity and authority from the mouth of tlie Infiis of the Old Testament Scriptures, he wrote of me—'an important testimony to the subject of the wliole Pentateuch—"of Me.'" [AtFORd.) If ye l>elieve not, &c.—(See on Luke 16. .'il.) his writings . . . my words a remarkable contrast, not absoltdcly vnnXUnf:, Old Testament .Scripture above His own words, but pointing to tlie
Christ Himself! And they are all in tlie third pcr.wii ; in what follows He resumes the first person. 30-32. of iiilue oiiit sell" do iiotlitng—t. e., apart from the Father, or in any inteiest tlian my own. (See on v. 19.) as I hear— d., 'My judgments are all anticipated in the bosom of my Father, to whicli I have immediate access, and by me only responded to and reflected. They cannot therefore office of those venerable documents to prepare Christ's waj', to the necessity universally felt for documentary testimony in revealed religion, and perhaps (as Stier adds) err, as I live for one end onl3', to carry into effect the will of Him that sent me. If I witness of myself—standing alone, and setting up any separate interest. Tl»cre is Buofher— !. v., the Fatlie)-, as is plain from the connection. How brightly the distinction of the Persons shines out here! and I know that the wititess, &c.—'This is the Son"s testimony to the Father's truth (seech. 7. 28; 8.26, to tlie relation which the comparative "letter" of tlie Old Testament holds to the more flowing "words" of "spirit and life" wliich characterize the New Testament.
CHAPTER VI.
5.5). It testifies to the full consciousness on tlie part of the Son, even in the days of His humiliation, of the righteousness of the Father.' [Alford.] And thus he cheered His Ver. 1-13. Five Thousand Miraculously Fed. (See on Mark 6. 31-44.) 3. a mountain—somewhere in that hilly range which skirts tiie east side of the lake. 4. Passover . . . was nigh—liut for the reason mentioned, ch. 7. 1, Jesus kept away from it, remaining in Galilee. spirit under the cloud of human opposition which was already gathering over His head. 33-35. Ye sent unto Johu—(See ch. 1. 19, &c.) receive not test . . . from m<>n —t. e., depend not on human testimony, but . . . that ye may be save*!—'I reler to hiin merely to aid your 14-21. Jesus Walks on the Sea. See also on Mark 6.
14, 15. that prophet—(See on ch. I. '21.) 15. departed to a mountain himself alone—(1.) to rest, which He came to this "desert place" on purpose to do before the miracle of the loaves, but could not for the multitude that followed Him (see on Mark 6. .31); and (2.) "to pmj/," Matthew 11. 2:5 ; Mark 6. 46. But from His mountain-top He kept watching the ship (see on d. 18), and doubtless prayed both for them, and with a view to the new manifestation which He was to give them of His glory. 16, 17. when even was come—(See on Mark salvation.' He was a burning and a shining light lit., 'the Inirning and shining lamp' (or torch) :—7. d., 'the groat light of his day.' Christ is never called by the humble word here applied to John—a ?/i7/t«-6e(7re?-—studiously used to distinguish him from liis Master, but ever the Lighl
In the most absolute sense. See on ch. 1. 6. willing for a season i. e., till they saw that it pointed whither tliey were not prepared to go. to rejoice In his light—Tliere
Is a play of irony here, referring to the hollow delight with whicli liis testimony tickled them. 36-38. I liave greater witness—rather, 'Tlie witness whicii I have is greater.' the works . . . bear witness of me—not simply as miracles nor even as a miracle of mercy, but these miracles, cm He did them, witli a iviU and a power, a majesty and a grace manifestly His own. The Father himself hath borne witness of me—not referring, probably, to the voice of His baptism, but (as seems from what follows) to the testimony of the Old Testament Scripture. [Calvin, Lucke, Meyer, Luthardt, &c.] neither heard his voice, <S:c.—never recognized him in tliis^^character. Tlie words are 'designedly mysterious, like many others which our Lord uttered.' [Stier.] not his word abiding In you—passing now from the Witness to the testimony borne by liim in "tlie lively oracles:" both were alike strangers to their breasts, as was evidenced by their rejecting Him to whom all that witness was borne. 39—I'J. S«nrch the Scriptures, &c. q. d., 'In the Scriptures ye
6.35.) entered Into a ship "constrained.' to do SO by their Master (Matthew 14. 22; Mark 6. 45), in order to put an end to the misdirected excitement in His f.'ivour (v, 15), into which the disciples themselves may have been somewhat drawn. The word "constrained" implies reluctance on their part, perhaps from unwillingness to part with their Master and embark at night, leaving Him alone on the mountain, went—rather, ' were proceeding.' towards Capernaum—Mark says (6. 45), "unto Bethsaida," meaning "Bethsaida of Galilee" (ch. 12.21), on the west side of tlie lake. The place they left was of the same name (see on Mark 6. 31). Jesus was not coma to them—They probably lingered in hopes of His still joining them, and so let the darkness cotne on. 18. 19 sea arose, &c.—and they were "now in the midst of it" (Matthew 14. 24). Mark adds the graphic and touching particular, "He saw tliem toiling in rowing" (6. 48), putting forth all their strengtli to buffet the waves and bear on against a head wind, but to little effect. He saw this from His mountain-top, and tlirough the darkness of the fiufl your charter of eternal life; go search them then, and you will find that I am the Cireat Burden of their testimony; yet ye will not come to Me for tliat life eternal which you profess to find there, and of which they tell you I am the appointed Dispenser.' (Cf. Acts 17. 11, 12.) How touching and gracious are these last words! Observe here (1.) The honour wliicli Christ gives to the Scriplures, as a record which all have a right and are bound to search—the reverse of which the Church of Rome teaches niglit, for His heart was all with them; yet would He not go to their relief till His own time came, they see Jesus —"about the fourth watch of the night" (Matthew 14.
25; Mark 6. 48), or between three and six in the morning, walking on the sea—What Job (9.8) celebrates as the distinguishing prerogative of God, "Who alone spreadetli out the heavens, and treadeth upon the WAVES OF THE SEA"—wliat Agur challenges as GoD'a unapproachable prerogative, to " gather the wind in His FISTS, and bind the waters in a garment" (Proverbs (•2.) The opposite extreme is, resting in the mere Book, without the living Christ, to direct the soul to Whom is its main useand chiefest glory. I receive not honour from men—contrasting His own end with theirs, which was to otitain human applunse. not the love of God In you which would Inspire j-ou with a single desire to know Ills mind and will, and yield yourselves to It, In spite of Jirejudice atid regardless of consequences. 43-47. If another shall come, <tc.—How strikingly li.as this been verified in the history of the Jews! 'From the time of the true Christ to our time, sixty-four false Christs have lieen re<-koned by whom they have been deceived.' [Bkn- <IEL.] How can ye believe? &c.—(See on v. 40, 4 1 . ) Tlie "wiU not'' of I'. 40, and "canr.oV here are just differeut
30. 4)—lo! this is here done in flesh, by "the Son of man.'' drawing nigh to the ship—yet as though He " would have passed by them," Mark C. 48 (cf. Luke 21. 28; Genesis 18. 3. 5; 32.21-26). they were afraid—" cried out for fear" (Matthew 14. 26), "supposing it had been a spirit" (Mark 6. 49). He would appear tothemat first likeadark moving speck upon the waters; then as a human figure, but.—in the dark tempestuous sky, and not dreaming that it could be their Lord—they take It for a spirit. (How often thus we miscall our chiefest mercies—not only thinking them distant when they are near, but thinlcing the best tn«> 137
Christ, Followed by Great Multitudes, JOHN VI. Discourses on the Bread of Life. hath God tlie Father sealed—marked out and au thentlcated for that transcendent office, to impart to the world the bread of an everlasting life, and this in the character of "the Son of man." 38-31. What shall we do worst !) 20. It Js I ! be not afraid—Mat thew and Mark give before these exliilaraliiig words, that to them wellknown one, " He of good cheer !" 31. Wlllliigly received him Into the ship—their first fears being now converted Into wonder and deliglit. and Immediately the ship was at the land—Tliis additional miracle, for as such it. . . the works of God—such works as God will approve. DifJ'erent answers may be given to such a question, according to the sj>irit which prompts tiie inquiry. (See Hosea 6. 6-8 ; Luke 3. 1'2-14.) Here our Lord, knowing whom he had to deal with, shapes His reply .accordingly. This U the work of Gotl, &c.— That lies at tlie threshold of aU acceptable obedience, being not only the prerequisite to is manifestly related, is recorded here alone. Yet all that is meant seems to be that as the storm was suddenly calmed, so the little baric—propelled by the secret power of the Lord of Nature now sailing in it—glided tlirough the now unruffled waters, and while they were wrapt in wonder at wliat had happened, not heeding their rapid motion, was found at port, to their still further surprise. it, but the proper spring of itin that sense, the work of works, emphatically "the work of God." What sign showest thou, <&c.—But how could they ask "a sign," when many of them scarce a day before had witnessed sucli a "sign" as had never till then been vouchsafed to men; when after witnessing it, they could hardly be restrained from making Him a king; when they followed Him from the one side of the lake to the other; and when, in the opening words of tills very discour.se, He had chid them for seeking Him, " not because they saw the signs," but for the loaves? The truth seems to be, that they were confounded by the novel claims which our Lord had Just advanced. In proposing to make Him a king, 22-71. Jesus, Followed by the Multitudes to Capernaum, Discourses to them in the Synagogue of the Bread of Life—Effect of.this on Two Classes of the Disciples. 32-34. These verses are a little involved, from the Evangelist's desire to mention every circumstance, however minute, that might call up the scene as vividly to tlie reader as it stood before his own view. The day following—the miracle of the loaves, and the stormy night; tlie day on wliieh they landed at Capernaum, the people which stood on the other side of the sea—not the whole multitude tiiat had been fed, but only such of them as remained over night about the shore, i. e., on the it was for far other purposes than dispensing to the'world the bread of an everlasting life; and when He seemed to raise His claims even higher still, by representing it as the grand "work of God," that they should believe on Himself as His Sent One, they saw very clearly that Ho was making a demand upon them beyond anything they were prepared to accord to Him, and beyond all that man had ever before made. Hence their question, "What dost thou Our fathers did eat manna, Ac-Insinuating the inferiority of Christ's miracle of the loaves to those of Moses: q. d., 'When Moses claimed the confidence of the fathers, " he gave them bread from lieavea to eat"—not for a few thousands, but for millions, and not once only, but daily throughout their wilderness Journey.' 33, 33. Moses gave you not. &c. q. d., ' It was not Moses that gave you the manna, and even it was but from the lower heavens; "but Mj/ Father giveth you the true east side of the lake ; for we are supposed to have come, with .lesus and his disciples in the ship, to the ivesi side, to Capernaum. saAv that there was none other boat there, etc.—The meaning is, the people had observed that there had been only one boat on the east side where tliey were, namely, the one in which the disciples had crossed at night to the other, the west side, and they had also observed that Jesus had not gone on board that boat, but His disciples had put off without Him: " Howbeit," adds the Evangelist, in a lively parenthesis;, " there came otlier boats from Tiberias" (which lay near the south-west coast of the lake), whose passengers were part of the multitude that had followed Jesus to the east side, and been miraculously fed ; those boats were fastened somewhere (says the Evangelist) "nigh unto the place where they did eat bread, after that the Lord had given thanks"—thus he refers to the glorious " miracle of the loaves"—and now they were put in requisition to convey tlie people back again to tlie west side. For when " the people saw that Jesus was not there, neitlier his disciples, they also took shipping (in these boats)and came to Capern.aum, seeking for Jesus." 'Za. when they found him on the other Bide (at Caperiinnm) they said, itc—astonished at His being there, and wondering how he could have accomplished it, whether by land or water, and irhen He came; fcreofi," and that "/)-o/;i heaven."' The bread of GoA la He, etc.—Tills verse Is perhaps best left in its own transparent grandeur—holding up the Bread Itself as dimne, spiritual, and eternal; its ordained Fountain and essential Substance, "Him who came down from heaven to give it" (that Eternal Life which was with the Father and was nnifested unto us, 1 Joliu 1. 2); and its designed objects, ." the world." 34. Lord evermore give us this bread—speaking now with a certain reverence (as at V. 25), the perpetuity of the manna floating perhaps In their minds, and much like the Samaritan woman, when her eyes were but half opened, "Sir, give me this water," &c. (ch. i. 15). 3.5. I am the Bread of Life—Henceforth the discourse is all in the first person, "I," "Me," which occur in one form or other, as Stier reckons, thlrty-flve times. He that Cometh to me—to obtain wliat the soul craves, and as the only all-sutlicient and ordained source of supply, hunger . . . thirst—shall have conscious and abiding satisfaction. 30. But ye have seen nie and be« lleve not—seen Him not In His mere bodily presence, but in all the majesty of His life. His teachlig. His works. 37-40. All that, itc-This coiiipreliensiveand very grand passage is expressed with a peculiar artistic precision. Tlio opening general statement (v. 37) consists of two members: (1.) "All that the Father Givkth mes SHALL COME TO ME"— (7. d., 'Tliough ye, as I told you, have no faith in me, my errand into the world shall In no wise be defeated; for all that the Father giveth me shall Infallibly come to me.' Observe, what Is given Him by for being quite unaware of His having walked upon the sea and landed with the disciples in the ship, tliey could not see how, unless He had travelled all night round the head of the lake alone, he could have reached Capernaum, and even then, how he could have arrived before themselves. 30. Ye seek me, &c.—Jesus does not put them through their dilticulty, says nothing of His treading on the waves of the sea, nor even notices their question, but takes advantage of tlie favourable moment for pointing out to tliem how forward, fiijipant, and superficial were their views, and liow low their desires. " Ye seek me not because ye saw the miracles" lit., ' the signs,' i. e., supernatural tokens of a higher presence, and a Divine commission, "but because ye did eat of tlie loaves and were filled." From this He proceeds atonce to iUai other liread, Just as, Willi the woman of Samaria, to that other Water (eh. 4). We should li.ave supposed all that follows to have been delivered by the wayside, or wherever they happened first to meet. Hut from v. 59 we gather that they had probably met about the door of the synagogue— ' for that was the <lay In which they assembled in their synagogues' [Lioil tfoot]—and that on being asked, at the close of the service. If He had any word of exhortation to the people. He had taken the two breads, the perishing and the living bread, for the subject of His profound and extraordinary discourse. 37. which the Son of man taking that title of Himself which denoted His incarnate tlie Father is expressed in X\\c singular numberand neuter gender—;i7., 'everything;' while those who come to Him are put In the masculine gender and singular number— 'every one.' The whole mass, so to speak. Is gifted by the Father to the Son as a unit!/, which the Son evolves, one by one. In the execution of His trust. So ch. 17. 2, " thai He shouli! give eternal life to all that which Thou has\ given Him." [Benqei,.] This " ahall" expresses the glorU life, ahall gi-ve unto you—in the sense of r. SI. Him 138
Jeeta Ldarea IlimsdJ to be JOHN VI. the Bread oj Li/a to all Believers u. 54. written In the 'propliets-In Isaiah 54.13; Jeremiah 31.33, 34 ; other similar passages may also have been in view. Our Lord thus falls back upon Scripture authority for this seemingly hard saying, nil taught of Goil— not by external revelation merely, but Ijy internal illumination, corresponding to the "drawing" of v. 44. every man tlj«refore, <tc. i. e., who hath been thus efficaciously taught of Him. cometli unto me— with absolute certainty, yet in the sense above given of "drawing:" q. d., 'As none can come to me but as divinely drawn, so none thus drawn shall fail to come.' Not tJiat any man hnth seen, &c.—Lest they should confound that " hearing and learning of the Father," to which believers are admitted by Divine teaching, with His own immediate access to Him, He here throws in a parenthetical explanation; stating, as explicitly as words could do it, how totally different the two cases were, and that only He who is " from God" hath this naked, immediate access to the Father. (Seech. 1. 18.) 47-51. He that believeth, &c.—See on ch. ouscertaint)/ c>{ it, the Father being pledged to see to it that tlie gilt be no empty mockery. (2.) "And him that COMF.TJI TO ME I WtLl, IN NO WISE CAST OUT." AS the former was tlie Divine, tliis is just the human side of tlie same tiling. True, the "coming" ones of tlie second clau.sp are just tlie " given" ones of the first. But had our Lord merely said, MtViere those that have been given me of Hiy Father shall come to me, I will receive them'—besides being very flat, the Impression conveyed would have been quite diflerent, sounding as if there were »io Uher laus in 02>eratinn, in the movement of sinners to Christ, but such as are wholly Divine and inscrutable to us; whereas, though He docs speak of it as a sublime certainty which men's refusals cannot frustrate, he speaks of that certainty as taking eflect only by men's voluntary advances to Iliin and acceptance of Him—"Him that comelh to me," "whosoever will," throwing the door wide open. Only it is not the simply willing, but the actually coming, whom He will not cast out; for the word here employed usually denotes arrival, us distinguished from the ordinary word, which ratlier expresses the act
3. 36; 5. 24. I am the bread of life, &c.—As he that believeth in Me hath everlasting life, so I am Myself tlie everlasting Sustenance of that life. (Repeated from v. 35.) Your fathers—of whom ye spake (u. 31); not 'ours,' by which He would hint that He had a higlier descent, of which they dreamt not. [Bengel.J did eat manna . . . and are dead—recurring to their own point about tlie manna, as one of the noblest of the ordained preparatory illustrations of His own office : ' Your fathers, ye say, ate manna in the wilderness; and ye say well, for so they did,6u< they are dead—wen they whose carcassesfell in the wilderness did eat of that bread; the Bread whereof I speak cometh down from heaven, which the manna never did, that men, eating of it, may live /or ever.' I am, etc. Understand, it is of Myself I now speak as the Bread from heaven; of Mb if a man eat he shall live for ever; and " THE Bread which I will give is My Flesh, which of coming ; see ch. R. 42, Oreek. [Webster and Wilkinson.] "In no wise" is an emphatic negative, to meet the fears of the timid (as in Revelation 21. 27, to meet the presumption of the hardened). These, then, being the two members of the general opening statement, what follows
Is meant to take in both, "For I came down from heaven not to do mine own will"—to play an independent part "but {in respect to both the foregoing things, the Divine and the human side of salvation) the will of Him that sent me." What this twofold will of Him that sent Him is, we are next sublimely told (v. 39, 40): "And this"-in the firr.t place—" is the will of Him that sent me, that of all (' everything') which He hath given me (taking up the Identical words of d. 37), I should lose nothing, but should raise It upat the last day." The meaning is not, of course, that Ho is charged to keep the objects entrusted to Him as He received them, so as they should merely suffer nothing in His hands. For as they were Just "perishing" sinner* of Adam's family, to let " nothing" of such " be lost," but "raise them up at the last day," mu!it involve,/i)-«<, "giving His flesh for them" (v. 51), that they " might not perish, liut have everlasting life;" and after "keeping them from falling," raising their sleeping dust in incorruption and glory, and presenting them, body and
I WILL GIVE FOK THE LIFE OF THE WOULD." Here,
for the first time In this high discourse, our Lord explicitly introduces His sacrificial death—for only rationalists can doubt this—not only as that which constitutes Him the Bread of life to men, but as that very element in Him WHICH POSSESSES THE LIFE-GIVING VIUTCE.— ' From this time we hear no more (in this discourse) of " Bread ;'' this figure is dropped, and the reality takes its place.' [Stier.] The words "I will give" may be compared with, the words of institution at the Supper, "This is my body which is given for you" (Lulte 22. 19), or in Paul's report of Boul, perfect and entire, wanting nothing, to Him who gave them to Him, saj'ing, " Behold I and the children which God hath given me." So much for tlie first will of Him that sent Him, the ZJiume side of man's salvation, whose every stage and movement is inscrutable to us, but Infallilily certain. " And this"—in the second place— "is the will of Him that sent me, that every one which' it, "broken for you." (1 Corinthians 11. 24.) 52. .Tewjh strove among themselves—arguing the point together How can, Ac.—7. d.,' Give us his flesh to eat? Absurd.' 53-58. Except ye eat the tlesh . . . and drink the blood.
. . . no life, Ac—The harshest word He had yet uttered in their ears. They asked how it was possible to eat hiaeeetli the Sonandbelieveth (or ' seeing the Son believeth') on Him, may have everlasting life, and I will raise him np at t!ie last daj'." This is the human side of the same thing as in the foregoing verse, and answering to "Him flesh. He answers, with great solemnity, ' It is indispen able.' Yet even here a thoughtful hearer might find something to temper the harshness. He says they must not' only "eat His/es7i" but "drink His blood," which could not but suggest the idea of His rfcart—implied in the separation of one's flesh from his blood. And as He had already hinted t'nal it was to be something very different from a natural death, saying, " My flesh I will give for the that comelh unto me Twill in no wise cast out:" q. d., ' I have It expressly in charge that every one that so "beholdeth" (' so vieweth') the .Son as to believe on Him shall have everlasting life ; and, that none of Him be lost, " I will raise him up at the last day." ' See on v. 54. *1-4:G. Jews miirmureil—or ' muttered,' not in our Lord's hearing, l)ut He knew it, V. 4.3 (ch. 2. 25). he said, I am tlic bread, &c.— Missing the sense and glory of this, and having no relish for such sublimities, they harp upon tlie "Bread from heaven." 'What can this mean? Do we not know all about Him—where, when, and of whom He was born? And yet He says He came down from heaven !' Mnrmur not . . . Xo man—7. d., 'Be not either startled or stumbled at these sayings ; for it needs Divine teaching to understanil them. Divine drawing to submit to them.' can come fo me— In the sense of v. .35. except the Father Mhtch liatik sent me i. e., the Father as tlie Sender of Me and fo carrt/ out the design of My mission, draw him—by nn internal and efficaeious operation ; though by all the means of rational conviction, and In a way altogether consonant to their moral nature (Song of Salomon 1.4; Jeremiah 31. 3; Hosea 11. 3, 4). raise him up, &c.—See on 50 life of the world" {v. 51), it must have been pretty plain to candid hearers that he meant something above the grossidea which the bare terms expressed. And farther, when he added that they " had no life in them unless they thusate and drank," it was impossible they should think He meant that the temporal life they were then living was dependent on their eating and drinliing, in this gross sense. His flesh and blood. Yet the whole statement was certainly confounding, and beyond doubt was meant to bo so. Our Lord had told them that in spite of all they had "seen" in Him they "did not believe" (v. Sn). For Iheirconviction therefore he does not here lay Himself out; but having the ear not only of them but of the more candid a.n<l iliought/id in the crowded synagogue, and the miracle of the loaves having led up to the most exalted of all views of His Person and OtSce, He takes advantage of their very difficulties and; objections to announce, lor
Many Disciples Depart from Jesus, JOHN VII. but Peter Boldly Confensen Him. all time, those most profound tri Uhs which ave here expressed, regiirdless of tlie disgust of the untrii(tlial)Ie, and merely of the outer but of the Inner circle of His dlsciples ; for he knew the traitor, though it was not yet time to expose him. Therefore said I, &c. q.d., 'That wan why I spoke to you of the necessity of Divine teaching which some of you are strangers to.' except it were given him—plainly showing that by the Father's "drawing'' (v. 4i) was meant an internal and effleacious operation, for iu recalling the statement here He says, it must l)e " given to a man to come" to Christ. 66-71. Prom tliat time, &c.— or, in consequence of this. Those last words of our Lord seemed to have given them the finishing stroke—the.v could not stand i t any longer, walked no more—Many a journey, It maybe, they had taken with Him, but now they gave Him finally up! the Ttvelve—the flvst time they are thus mentioned in this Gospel. 'Will ye also go away!—Aflfecting appeal! Evidently Christ felt the desertion of Him even by those miserable men who could not abide His statements; and seeing a disturbance even of the wheat by the violence of the wind which blew away the c?tf/^'(uot yet visibly showing itself, but open to His eyes of fire). He would nip it in the bud by this hotne question. Then Simon Peter—whose forwardness in this case was noble, and to the wounded spirit of His Lord doubtless very grateful. Lord, to whom, &c. q. cl., ' We cannot deny thatrt e have been staggered as well as they, and seeing so many go away who, as we thought, might have been retained by teaching a little less hard to take iu, oar own endurance has been severely tried, nor have we been able to stop short of the question. Shall we follow the rest, and give it up? But when it came to this, our light returned, and our hearts were reassured. For as soon .as we thought of going away, there arose upon us that awful question, "To whom shall we go?" To the lifeless formalism and wretched traditions of the elders? to the gods many and lords many of the heathen around us? or to blank unbelief? Nay, Lord, we are shut up. They have none of that "eternal life" to ofl'er us whereof Thou hast been discoursing, in words rich and ravishing as well as in words staggering to human wisdom. That life we canuot want ; that life we have learnt to crave as a necessity of the deeper nature which Thon hastawakened : " the words of that eternal life" (theantliority to rcvea/. it and the power to confer it) Thou hast : Therefore will we stay with Thee— tlie prejudices even of tlie most sincere, wliicli His language would seem only designed to deepen. The truth really conveyed here is no other tlian that expressed in v.
51, thouih in more emphatic terms—that Himself, in the virtue of His sacrificial death, is the spiritual and eternal life of men ; and that unless men voluntarily appropriate to themselves this death, in its sacrilicial virtue, so as to become the very life and nourishment of their inner man, tliey have no spiritual and eternal life at all. Not as if His death were the only thing of value, but it is what gives all else in Christ's Incarnate Person, Life, and Office, their whole value to ns sinners. AVlioso eatetli . . . hath, &c. The former verse said that viitess they partook of Him they had no life; tliis adds, that whorver does so "hath eternal life." Ami I will raise him up at the lust day For the fourth time this is repeated (see v. S!), -10, 44)—showing most clearly that the "eternal life" which such a man "hat?i" cannot be the same with the /i<<(«-e resurrectionlife, from which it is carefully distinguished each time, but a life communicated here below immediately on believing (ch. 3. 36; 5. 24, 2.5); and giving to the resurreetion of the body as that whicli consummates the redemption of the entire man, a, prominence which in the current theology, it is to be feared, it has seldom had. (See Romans 8.
23; 1 Corinthians 15., throughout.) He that eateth . . . dwelletU in me and I in him—As our food becomes incorporated with ourselves, so Christ and those who eat His flesh and drink His blood becotne spiritually one life, though personally AifiVmcl. As the living Father Itath sent ine—to communicate His own life, and I live by the Fatlier lit., 'because of the Father;' My life and his being one, but Mine that of a Son, whose it is to be " of the Father." (See ch. 1. IS; 5. 26.) he tliat eatetli me shall live by n\K—lit., ' because of me.' So that though one spiritual life with Him, " the Head of every man is Christ, as the head of Christ is God." (1 Corinthians II. 3; 3. 23.) This is that bread, &c.—a sort of summing up of the whole discourse, on wliicli let this one further remark snl Hce that as our Lord, instead of softeiiing down His figurative sublimities, or even putting them in naked phraseology, leaves the great truths of His Person and Office, and our participation of Him and it, enshrined for all time in those glorious forms of speech, so when we attempt to strip the truth of these figures, figures though they be, it goes away from ns, like water when the vessel is broken, and our wisdom lies in raising our own spirit, and attuning our own ear, to our Lord's chosen modes of expression. (It should be added thataltliough this discourse has nothing to do with the Sacrament of the Supper, the Bacrament lias every thing to do with it, as the visible em- ' we must.' And we believe, &c.—(See on Matthew 16. 16.) Peter seems to have added this not merely—probably not so much—as an assurance to his Lord of ills heart's belief in Him, ,as for the purpose of fortifying himself and his faithful brethren against that recoil from his Lord's harsh statements which he was probably struggling against witli difllculty at that moment. iV.£.—There are seasons when one's faith is tried to the utmost, particularly by speculative diflicu Uies ; the spiritual eye then swims, and all truth seems ready to depart from us. At such seasons, a clear perception that to abandon the faith of Christ Is to face blank desolation, ruin and death; and on recoiling from this, to be able to bodi7He?it of these figures, and, to the believing partaker, a real, yea, and the most lively and atl'ecting participation of His flesh and blood, and nourishment thereby of the spiritual and eternal life, here below.) 59. Tliese things Bald lie in tlic synagogue—which seems to imply that what lollows took place after the congregation had broken up. 00-0.>. Many of Ills disciples—His pretty constant followers, though an outer circle of them, hard saying— not merely harsh, but insulferable, as the word often means in the Old Testament, ivlio can hear—submit to Listen to it. Doth this ol Tend . . . AVIiat and if, &c.— fall back, not merely onrst principles and immovable foundations, but on persortal experience of a Living Lord in tvhom all truth is wrapt up and made flesh for our very benefit —this is a relief unspeakable. Under that blessed Wing taking shelter, until we are again fit to grapple with the questions that have staggered us, we at length either find our way through them, or attain to a calm sjitisfaction in the discovery that they lie beyond the limits of present apprehension. Have not I chosen . . , and one of you g. d., ' If ye are stumbled at what I Iiave said, liow will ye .bear what I now say?' Not that His as(^ension Itself would Stumble them more than His death, but that after recoiling from the mention of the one they would not be in a state of mind to take in the other, tlie flesh profiteth Mothing— Much of His discourse was about "flesh;" but Hesh as such, mere flesh, could proflt nothing, much less impart that Vi/e which the Holy Spirit alone communlCUtes to the suul. the words I speak are spirit and life— the whole burden of the discour.se is "spirit," not mere flesh, and "life" i,n its highest, not its lowest sense, and the words 1 have employed are to be Interpreted solely in is a devil 1—5. (/., 'Well said, Slmon-Barjonas, but that "we" embraces not so wide a circle as in the simplicity of thine heart thou thinkest; for though I have chosen you but twelve, one even of these Is a "devU" ' (the temple, the tool of that wicked one).
CHAPTER VII.
"Ver. 1-53. Christ at the Feast op Tabernacles. !« S. After these things—t. e., all that is recorded after o/i. 5. 18. walked In Galilee—continuing ills labours there. Instead of going to Judea, as might have been expected, sought to kill hiin, &c.—referring bock to cU. 5. IS. Jlcnce U apthai, sense. But tliere are some, &c. q. d., ' But it matters little to some of you in what sense I speak, for ye bcllovo not.' ThlJii was said, adds the Evangelist, not 140
OirLft at the Feast of Tabernacles. JOHN lie Teaches in, the Temple mense importance, showing, on the one hand, that singleness of desire to please God is the grand inlet to light on all questions vitally affecting one's eternal interests, and on the other, that the want of thi, whether perceived or uot, is the chief cause of injidelily amidst the light of revealed religion, seeketii his own glory,ttc.—See on cli. o. 41—tl. 19, 30. Did not nioses, >ic.—17. d., 'In opposing Me ye pretend zeal for Moses, but to the spirit and end of that law which he gave ye are total strangers, and in "going about to kill me" ye are its greatest enemies.' Tlie people answered. Thou hast a devil : m'Iio goeth about to kill thee !—Tills was saidby ' tlie muliitude,' whoas yet had no bad feelingto Jesus, and were not in tlie secret of the plot hatching, as our Lord knew, against Him. Hl-'H. I have doneone work, &c.—Taking no notice of the popular appeal, as there were those there who knew well enough what He meant, He recalls His cure of*the impotent man, and tlie murderous rage it had kindled (ch. 5. S), 16, 18). It may seem strange that He should refer to an event a year and a half old, as if but newlj' done. But tlieir present attempt "to kill Him" brought the past scene all fresh up, not only to Him, but without doubt to tliem too, if indeed they had ever forgotten it; and by this fearless reference to it, exposing their hypocrisy and dark designs. He gave His position great moral strength. Moses gave you circumcision, (fee.—Tliough servile work was forbidden on the sabbath, tlie circumcision of males on that day (which certainly was a servile work) was counted no infringement of the Law. How much less ought fault to be found witli One who had made a man "every wliit whole"—or rather, ' a man's entire body whole"—011 the sabbath-day 7 What a testimony to the reality of tlie miracle, none daring to meet the bold appeal, judge not, &c.—q. d., 'Rise above the letter into the spirit of the law.' 25-!J7. some of them of Jerusalem—the citizens, who, knowing the long-formed purpose of the rulers to put Jesus to death, wondered they were now letting Him teach openly. Do the rulers linow, &c.—Have they got some new light in favour of His claims? Howbelt we know tliis man, &e.—^Tliis seems to refer to some current opinion that Messiah's origin would be mj'sterious (not altogether wrong), from which they concluded that Jesus could uot be he, since they knew all about His family at Nazareth. pears that our Lord did rwt attend the Passover mentioned ai ch. C. i—bein>5 the third since His ministry began, if the feast nienlioiied in cli. 5. 1 was a Passover, feast of tabernnclec at hand—Tliis was tlie last of the tliree annual lestivals, celebrated on the 15th of the 7lh month (September). See Leviticus 2;!. 33, &c, ; Deuteronomy 16. 13, &e.; Nehemiah 8. 11-18. 3-5, HU brethren said—See on Matthew l i. 5-1-.36, Depart . . . Into Jiidca, Ac—In v. 5 this speecli is ascribed to their unbelief. But as they were In the " upper room" among the one hundred and twenty disciples who waited for the descent of the Spirit after the Lord's ascension (Acts I. H), tliey seem to have had tlieir prejudices removed, perhaps after His resurrection. Indeed here their language is more that of strong prejudice and suspicion (such as near relatives, even the best, too frequently show ill 4«c7i caes), than from unbelief. There was also, probably, a tincture of vanity in it, ' Thou hast manj' disciples in Judea; here in Galilee they are fast dropping off; it is not like one who advances the claims thou dost to linger so long here, away from the city of our solemnities, where surely " tlie kingdom of our father David" is to be set up; "seeking," as thou dost, "to be known openly," those miracles of thine ought not to be confined to tliis distant corner, but submitted at headquarters to the inspection of " the world." ' (.See Psalm
69.8, "I am become a stranger to my brethren, an alien unto my mother's children.'") G-10. My time uot yet come —i.e., for "showing Himself to tlie world." your time always ready, &c.—q. d., ' It matters little when we go up, for ye have no great plans in life, and nothing hangs upon your movements. With Me it is otherwise; on every movement of Mine there hangs wliatye know not: The world lias no quarrel with you; for ye bear no testimon.v against it, and so draw down upon yourselves none of its wratli; but I am here to lift up My voice against its hypocrisy, and denounce its abominations; therefore it cannot endure Me, uud one false step might precipitiite its fury on its Victim's liead before tlie time. Away, therefore, to the feast as soon as it suits you ; I follow at the fitting moment, but " My time is not yet full come."' theu went he . . . not openly—not "in the (caravan) company." [Meyer,] (.See on Luke 2.44.) ns it were In secret—rather, 'in a manner secretly;' perhaps by some other route, and in a way not to attract no- Z'Z, 29. Jesus cried—in a louder tone, and more solemn, witnessing style than usual. Ye both, etc. q. d., 'Yes, ye know both myself and my local parentage, "and (yet) I am not come of myself." ' he that sent me is true, &c. Probably the meaning is, 'Pie that sent me is tlie only tice. 11-13. Jews (the rulers) sought him—for no good end. Where is he ?—He had not been at Jerusalem for probably a year and a half, much murmuring— ' l)uzzing,' among the people—'the multitudes;' 'the naturecti Sender of any one.' 30-38. sought to take . . . nouo laid hands thfiv intpotence being equal to their malignity. When Christ eometh, will he, itc. q. d., 'If this be not ral expression of a Jewish writer, indicating without design the crowded slate of Jerusalem at this festival.' fWEBSTKK and Wilkinson.] a good man . . . Nay . . . decelveth, &c.—the two opposite views of His claims, that they were honest, and that tliey were an imposture, none spake oi»enly of him—£. e., in His favour, " for fear of tlie tlic Christ, what can the Christ do, wlien He does come, which has uot been anticipated and eclipsed by this man? Tliis was evidently the language of friendly persons, overborne by their spiteful superiors, but unable to keep quite silent, lieard. that tliey murmured—that mutterings to this ef Tect were going about, and thought it high time to stop Him if He was not to be allowed to (ruling) Jews." 11, 15, about tlie midst of the feast-the fourth or fifth duy of the eight, during wliich it lasted, went up into the temple and taught—Tlie word denotes formal and coi Uin uuics tcachini/, a.s di>iliiitimshed from mere casual Siiyings. Tliis was pvobahly the Jiist time lhat He did so thus openly in Jerusalem. He had kept liack till the feast was half through, to let the stir about Him sul>
Ciirry away the people. 33, 34. Yet a little while, <S:c. q. d., 'Your desire to be rid of Me will be for you all too soou fulfilled. Yet a little while and we part company— for ever; for I gc^-hither ye cannot come, nor, even when ye at length .seek to Him wliom ye now despise, shall ye be able to find Him'— referring not to any penitential, but to purely selfish cries in their tiu\e of desperation. 35, 30. whither will he go, &c.—They cannot comprehend him, but seem awed l).v the solemn grandeur of Hla warning. He takes no notice, however, of tbfir questions. 37-39. the last, tlie great dajof t!ie feast—the eightli (Leviticus 2.3. ;iy). It was a sablialh, tlie last least day of the year, and distinguished by very remarkable ceremo-
Bide, and entering the city unexpectedly, had begun His " teaching" at tlie temple, and civaled a certain awe, before tlie wrath of the rulers had time to break it. How knoweth . . . letters—learning. (Acts 2(i. 24.) having never learned—at any rabbinical school, as Paul under Ciumaliel. Tliesc rulers knew well enough lhat He liad tMl studied under an.v human teacher—an Important admission against ancient and modern attempts to irace our Lord s wisdom to human sourcejs, [MEVEit.] Probably His teaching on this occasion was expository, manifesting that unrlvalkxl faculty and depth which in tlie Sermon on the Mount had excited the astonishment of ail. 16-18. doctrine . . . not mine, &p.—t. c, from Myself unauthorized ; I am here liy commission. If any n. iui will do the M ill, Ac.—' is willing,' or ' wishes to do.' wUetiier of Oodor . . . of myself—from above or from bt iieutli nies. 'The generally joyous character of tliis least broke out on this day into loud jubilation, jiarticularly at the solemn moment wlien the priest, as was done on every day of this festival, brought forth, iu golden vessels, water from the stream of Siloah, wliicli (lowed uniler tlie temple-mountain, and solemnly poured it U)>on tlie altar. Then tlie words of Jsaiali 12. 3 were sung, ' With joi, thali lu _>ivine or an imposture of mine. A principle of im-
Christ Teachei in the Temple. JOHN VIII. Divers Opinions Concerning Him. pe drmv writer out of the welh of Salvation,'' and thns the ing its expectation—had gushed forth upon a thlrsxy world. 40-43. Many . . . when they hear<t this . . . said, Of a trnth, &c.—The only wonder Is they did not all say it. "But their minds were blinded." Others, TlUs Is the Christ—See on ch. 1. 21. Shall Christ come ont of Galilee . . . Scripture snid ... of the see<I of David and out of Bethlehem, &c.—We accept this spontaneous testimony to our David-descended, Bethleliemborn Saviour. Had those who gave it made the inquiry which the case demanded, they would have found that Jesus "came out of Galilee" and "out of Bethlehem" both, alike in fulfilment of prophecy as in point of fact. (Matthew 2. 23 ; 4. 44-49. AvotUd have taken him, tout, <fcc.—See on i*. 30. Then came the officers—"sent to take him," v. 32. Why not brought him?—already thirsting for their Victim, and thinking it an easy matter to .seize and bring Him. BTever man spake like thU man—Noble testimony of unsophisticated men ! Doubtless they were strangers to the profound Intent of Christ's teaching, but there was that in it which by Its mysterious grandeur and transparent purity and grace, held them spell-bound. No doubt it was of God that they should so feel, that their arm might be paralyzed, as Christ's hour was not come ; but even in human teaching there has sometimes been felt such a Divine power, that men who came to kill them (e. g., Rowland Hill) have confessed to all that they were unmanned, ye also deceived?— In their own servants this seemed Intolerable, any of the rulers and Plkarlsees believed 1—" Manj' of them" did, including Nicodemus and Joseph, but not one of these had openly "confessed him" (ch. 12. 42), and this appeal must have stung such of them as heard it to the quick. But this people—ii7., 'multitude,' meaning the ignorant rabble. [Pity these important distinctions, so marked in the original of this gospel, should not be also in our version.] knoweth not the law—i. c, by school learning, which only subverted it by human traditions, are cursed—a cnrsed set (a kind of swearing at them, out of mingled lage and scorn). 50-53. Nicodemus—reap» pearing to us after nearly three years' absence from the history, as a member of the council, probably then sitting. Doth our law, &c.—A very proper, but all too tame rejoinder, and evidently more from pressure of conscience than any design to pronounce positively in the case. ' The feebleness of his defence of Jesus has a strong contrast in the fierceness of the rejoinders of the Pharisees.' [Webster and Wilkinson.] Thou of Galilee t— syiiitjolical reference of this act, intimated in v. 39, was expressed.' [OlshauSen.] So ecstatic was the joy with whicli this ceremonywas performed—accompanied with sound of tmmpets—that it used to be said, 'Whoever had Mot witnessed it had never seen rejoicing at all.' [Lightfoot.] On this high occasion, then. He wlio had already drawn all eyes upon Him by His supernatural power and unrivalled teaching —"jEStrs stood," probably in some elevated position, "and cried," as if making proclamation in the audience of all the people, "If any man thirst, LET HIM COME UNTO Me AND DRINK!" What an Offer! The deepest cravings of the human spirit are here,- as in the Old Testament, expressed by the figure of "tfiirst," and the eternal satisfaction of them hy " drinking." To the woman of Samaria He had said almost the same thing, and in the same terms, Jolfn 4. 1.3, It. But what to her was simply affirmed to her as a fact, is here turned into a. yorliX-'Vj'xAe proclamation ; and whereas there, the gift by Him of the living water is the most prominent Idea—in contrast with her hesitation to give Him the perishable water of Jacob's well—here, the prominence is given to Himself as the Well-spring of all satisfaction. He had in Galilee invited all the weary and heavyL.ADEN of the human family to come under His wing and they should find rest (Matthew 11. 28), which is just the same deep want, and the same profound relief of it, under another and equally grateful figure. He had in the synagogue of Capernaum (ch. 6.) announced Himself, in every variety of form, as "the Bread of Life," and as both able and authorized to appease the " hunger,'' and quench the "thirst," of all that apply to Him. There is, and there can l>e, nothing beyond tliat here. But what was on all those occasions uttered in private, or addressed to a provincial audience, is here sounded forth in the sti-eets of the great religious metropolis, and in language of surpassing majesty, simplicity, and grace. It is just Jehovah's ancient proclamation noiv soundinff forth through human flesh, "Ho, every one that thirsteth, come ye to the waters, and he that hath no money !"' (Isaiah 55. 1.) In tliis light we have but two alternatives; either to say with Caiaphas of Him that uttered such words,"//*' is guilty of death," or falling down before Him to exclaim with Tliojnas, "My Lord and my God!" »« the ScrtpInre huth said—These words belong to what follows, " Out of his belly, as the Scripture hatli said, shall flow%''
&e., referring not to any particular passage, but to such as Isaiah .5.S. 11 ; .loel 3. 18; Zechariah H. 8; Ezekiel -17. 1-12; In most of whicii the idea is that of waters issuing from beneatli the Temple, to which our Lonl compares Himin this taunt expressing their scorn of the party. Even a word of caution, or the gentlest proposal to inquire before condemning, was with them equivalent to an espousal of the hated One. Search . . . otit of Galilee . . . no prophet—Strange! For had not Jmiah (of Gathhepher) and even Elijah (of Thisbe) arisen out of Galilee? and it may be more, of whom we have no record. But rage self and those who believe in Him. out of Ills Iwlly
I. e., his inner man, his soul, as in Proverbs 20. 27. rivers of living water—See on ch. 4. 13, It. It refers primarily to tlie copiousness, but indirectlj' also to the diffusiveness, of this living water to the good of others. Tlila spnkc l«e of tlie spirit—Who, by His direct personal agency, opens up tliis spring of living waters in the Inunan spirit (ch. 3. is blind, and deep prejudicedistorts all facts. Yet It looks as if tliey were afraid of losing Nicodemus, when they take the trouble to reason the point at all. It was Just because he had "searched," as they advised him, that ho went the leng'h even that he did. every man went to his own Uome—finding their plot could not at that time be carried into 6), and by His indwelling in the renewed soul ensures their unfailing flom. tliey that believe, A-c—As the Holy Ghost is, in tlie redemption of man, entirely at tlie service of Christ, as His Agent, so it is onh) in believing connection with Christ tliat any one " receives" the'Spirit. For the Holy Ghost wns not yet [given]—l)eyond all doubt tlie word "given," or some similar word, is the right supplement. In ch. 16. 7 the Holy CJhost is represented not only as the gift of Christ, but a gill the communication of which was dependent upon His own departure to the Father. Now as Clirist was not yet gone, so the Holy Gliost was not effect. Is your rage thus impotent, ye c'uief priests?
CHAPTER VIII.
Ver. l-U. The Woman Taken in Adultery. 1, 9. •Tesus went unto the Mount of Olives—This should have formed the last verse of the foregoing chapter. 'The return of the people to the inert qnietand security of their dwellings (ch. 7. M), at the close of the feast. Is designedly contrasted with our Ijord's homeless way, so to speak, of spending the sliort niglit, who is early In the morning on the s(uMie again. One cannot well see why what is recorded in Luke 21. .'17, 38 may not even thus early have taken place ; it might have been the Lord's ordinary custom from the beginning to leave the brilliant misery of the city every night, that so Ho miglit compose Ills sorrowful and interceding heart, and collect His energies for new labours of love; preferring for His rcstlng-plaoe yet given. .Jesiis not yet glorlflecl—flie woriX " glorified" is here used advisedly, to teacli tlie reader not only that the departure of Clirist to the Fatlier was indispensable to the giving of tlie Spirit, but that tliis Illustrious Gift, <lirecl from the liands of Iheascended .Saviour, was (jod's intimation to tlie world tliat He whom it had cast out, crucllled, and slain, was "His Elect, in whom Ills soijl delighted," and tliat it was through the smiting of that Rock that the waters of the Spirit—for which tlie Cliurch was waitlug, and with pomp at the feast of tabernacles proclaim-
The Woman Taken in Adultery. JOHN VIII. Christ Jistijieth his Docti i'oe. me and drink,"' so now amid.st the blaze and the joyousness of this illumination. He proclaims, " I am the Light OF THE WORLD"—plainly in the most a6*o;u/e sense. For though He gives bis disciples the same title, they are only " light in the Lord " (^hesians 5. 8) ; and tliough He calls the Baptist "the burning and shining light" (or 'lamp' of his day, ch. 5. 35), yet "he was not thai Light, but was sent to bear witness of that Liglit: that was the true Light which, coming into the •wo\-\i\,lighteth evcri/ man"
Bethany, and the Mount of Olives, the scene thus consecrated by many preparatory prayers for His linal humiliation and exaltation. [Stier.] 3-6. Scribes and Pharliwcs—foiled in their s-^esterday's attempt, and hoping to BUPceed better in this, woman ... in adultery . . . Moses commanded . . . should be stoned—simply put to dentil (Deuteronomy 22, 22), but in aggravated cases, at least in later times, this was proliably by stoning (Ezekiel
Hi. 40). but what sayest thou—lioping, whatever He irlglit answer, to put Him in the wrong: — if He said, gtone her, that would seem a stepping out of His province; (ch. 1.8,9). Under this magnificent title Messiah was promised of old, Isaiah 42. 6; Malachi 4. 2, &c. lie tliat followeth me—as one does a light going before him, and as the Israelites did the pillar of Ijriglit cloud in tlie wilderness, but shall have tlie llgitt of life—the liglit, as of a new world, a newly-awakened spiritual and eternal
If He forbade it, that would hold Him up as a relaxer of the public morals. But these cunning hypocrites were overmatched, stooped down—It will be observed He was "xitling" when they came to Him. wrote with his Bnger on the ground—Tlie words of our translators lu life. 13-19. bearest record of thyself ; tliy record is not true—How does He meet this specious cavil? Not by disputing the wholesome human maxim tliat 'self-praise is no praise,' but by affirming that He was an exception to the rule, or ratlier, tli;it it had no application to I/im. for I know whence I caine, and wliltlier I go, etc.—See on ch. 7. 2S, 29. Ye judge after the flesh—with no spiritual apprehension. 1 judge no man . . . yet if I judge, my Judgment is true, &c.—q. d., ' Ye not only /oi-m your carnal and warped judgments of Me, but are bent on carrying them into efl Tect; I, tliough I form and utter my judgment of you, am not here to carry this into execution that is reserved to a future day; yet the judgment I now pronounce and the witness I now bear is not mine only as ye suppose, but His also that sent me. (See on ch. 5.
Italics ("as thougli he heard them not") have liardly improved the sense, for it is scarcely probable He could wish that to be thought. Rather He wislied to show tliem His aversion to enter on the subject. But as this did not suit them, they "continue asking him," pressing for an answer. At last, raising Himself Hesaid—He tliat is without sin—not meaning sinless altogether; nor yet, guiltless of a literal breach of the Seventh Commandment; but probably, he wliose conscience acquits him of atiy xiiK-h sin. cast a gtone— ' Ihe stone,' meaning tlie first one (Deuteronomy 17. 7). again stooped down and wrote
Tlie design of this second stooping and writing on the ground was evidently to give her accusers an opportunity to slinI away unol)served by Him, and so avoid an exposure to His eye which they could ill have stood. Accordingly it iadded—tlicy . . . convict«d . . . went out one by one . . . Jesus left alone—t. e., without one of her accusers remaining; for it is added—tlie woman in tlie midst i. e., of the remaining audience. Wliile tlie trap
31, S2.) And these are the two witnesses to any fact which your law requires.' 20. Tliese woitls spake lie in the treasury—a division, so called, of the fore-court of the temple, part of the court of the women [Josephus, Antiquities, xix. 6. 2, etc.), which may confirm the genuineness of f,'. 2-U, as the place wliere the wom.an was brought, no man laid hands on him, &c.—See on ch. 7. 30. In the dialogue that follows, the conflict waxes sharper on both sides, till rising to its climax, they take up stones to stone him. fil-Z5, then said .Tcsus again unto tliem, I go my way, &e.—See on ch. 7. 34. then said the Jews, Will lie kill himself I—seeing something more in his«words than before (ch. 7. 35), but their question more malignant and scornful. Ye arc from beneath ... I from above—contrasting Himself, not as in ch.3. 31, simply witli earth-born messengers of God, but with mere sprung from and breathing an opposite element from His, whicli rendered it impossible that He and the,y should have any present fellowship, or dwell eternally together. See again on ch. 7.34: also v. failed to catch Him for whom it was laid, it caught those who laid it. Stunned by the unexpected home-thrust, they Immediately made off—which makes the impudence of those impure hypocrites in dragging sucti a case before the public eye the more disgusting. Woman, &c.—What luimitalde tenderness and grace! Conscious of her own guilt, and till now in tlie hands of men who had talked
Df stoning her, wondering at tlie skill with wliich her accusers had been dispersed, .and the grace of the few words addressed to herself, she would be disposed to listen, with a reverence and teacliableness before unknown, to our Lord's admonition, "And Jesus said unto her. Neither do I condemn thee, go and sin no more." He pronounces no pardon upon the woman (like "Thy sins are forgiven thee"—"Go In peace"), much less does He say that she had done nothing condemnable; He simply leaves the matter where it was. He meddles not with the magis-
44. . If yc believe not that I am he, ye shall die in your sins—They knew well enougli what He meant. (Mark 13.
6, Gr. ; cf. Matthew 24. 5.) But he would not, by sp>>aking it out, give them the materials for a charge for which they were watching. At the same time, one is irresistibly reminded by such language, so far transcending what is becoming in men, of those ancient declarations of the God of Israel, "I AM He," (tc. (Deuteronomy 32. 39; Isaiali 43. trate's office, nor acts the Judge in any sense (ch. 12. 47). But in saying "Go and sin no more," which had b(ien before said to one who undoubtedly believed (ch. 5. 14), more
Is probaldy implied than expressed. If brought suddenly to c<»hviction of sin, admiration of her Deliverer, and a willingness to be admonished and guided by Him, tliis
10, 13; 46. 4; 48. 12.) See on ch. 6. 20. Who ni-t thou I— hoping thus to extort an explicit answer; but they are disappointed. 26, 27. 1 have many things to say and to Judge of you ; but He tliat sent me is true, &c. (j. d., call to begin a new life may have carried with it what would ensure and naturally bring about a permanent change. (This whole narrative is wanting in some of the earliest and most valuable MSS., and Ihotie which have it vary to some extents The internal evidence in its favour ' I could, and at tlie fitting time will say and judge many tilings of you (referring perhaps to tlie work of the Spirit which is iuT judgment as well as salvation, ch. 16. 8), but what I do say is just the message my Father hath given mo to deliver.' JJ8-30. Wiien yc have lifted up the Sou of man—Tlie plainest intiiiiation He had yet given in public of the nuinncr and the authors of His death, ye shall know that I am lie, itc —t. e., fln.d out, or have sufficient evidence, how true was ill He said, tliougli they would be far from owning it. tlic linther liath not left inc alone; for I do always those things tliat please Him, &c. q. d., 'To you, who gnash upon ine with your teeth, and frown down all open appearance for ine, I seem to stand uncountenaiiced and alone; but I have a sympathy and support transcending all human applause; I came hitlier to do my Father's will, and in tlie doing of*it have not ceased to please Uini ; therefore is He ever by Me with Is almost overpowering. It is easy to account for Its ominxion, thougli genuine; but if not so, it is next to impossible to account for its inxertion.)
12-.)9. KUUTIIER DlSCOUKSES OF JESIT.S—ATTEMPT TO Stone Him. la. I am the liglit of tlie world—As the former references to water (ch. 4. and 7.) and to bread (ch.
8.) were occasioned by outward occurrences, so this one to ligi.t. In "the Treasury" where it was spoken (see on v. stood two colossal golden lamp-stands, on which liung auiullitude of lamps, lighted after tlie evening sacritice (probably every evening during the feast of tabernacles), dlltu Klng their brilliancy. It is said, over all the city. Around these the people danced with great rejoicing. Now, as amidst the festivities of tlie water from Siloam Jesus cried, saying, "If any man tliii'st let him come unto
Clu isCs Angucer to the Jews, JOHN VIII. who had Boasted 0/ Abi-aham.
23. If ye were Abraliam's children, ye would do the works of Abraham—He had just said He "knew they were Abraham's children," i.e., according to ihe tleifh; but the children of His faith and holiness they were not, but the reverse, this did not Abraham—In so doing ye act in direct opposition to him. we l>e not bom of fornication . . . we have one father, God—meaning, as ia generally allowed, that they were not an illegitimate race in point of reliyion, pretending only to l)e God's people, but were descended from His own chosen Abraham.
His approving smile, llis oliopring words. His snpporling ai m.' As he spnkc tlifc words, >iii>.i«y believed on lilin — liistearl of wonderi ns; at tliis, tlie wonder wonld l>e if words of sneii nnenrtlil.v, surpas.siiis graii<i<>nr could he niti Ted witliont captivating .?0)ne that lieard tliem. And, just as "all tliat sat in tlie council *to tr.v Stephen "saw hi.s/dre''—thonsj;)! expectinH notliin<; hut deatli "a.i ith<ul hec-i) Ihe f<ice of an av<)cl" (Acts 6. l i), so may we suppose tliat, lull of tlie sweet, snpportin"; sense of His Fatlier's pieseiit e, amidst the ra<re atxi scorn of the rulers, a Divine Iienignity beamed from His countenance, irradiated the words tliat fell from Him, and won over the candid "man.v" of His audience. 31-33. nieii said Jesns to those who ht-liev«l. If" ye continue in my >vor«l, then ave ye my dLscipIes Indeed, &c.—The impression produced hy the last words of our Lord ma.v have become visible by some decisive movement, and here He takes
4::l, 43. If God were yonr futlier, ye wonld love me— q. d., 'If .ye had anything of his moral image, as cliildren have their father's likeness, ye wonld love me, for I am immediately of him and directl.v from him. Bui "my speech" (meaning His peculiar style of expressing Himself on these subjects) is unintelligible to you Ix-cause ye cannot take in the troth which it conveys.' 44. Ye are of your father .the devll—'This is one of the most decisive testimonies to the objective (outward) personalily of the devil. It is qnite impossible to snppase an accommodation to Jewish views, or a inelaphorical form of speech, in so solemn an assertion as this.' [Ai.forb.] the lusts of yonr father—his impure, malignant, ungodly propensities, inclinations, desires, ye will do— 'are willing to do,' i. e., 'willingly do;' not of any blind necessity of nature, but of pitre natural inclination, l>e was a murderer from the beginning—The reference is not to Cain [as lyjCKB, De Wetts:, Alford, &c.], but to Adam [GroTius, Cai>vin, Meyer, Luthakdt, Ac.]. The death of the human race, in its widest sense, is ascribed to the murderous seducer of our race, and abode not In the truth—As, strictly .speaking, the word mns fid vantage of it to press on them " canliniimire" in the faith, since then only were they "his real disciples " (cf. ch. 15. :1-.S), and then should the,v experimentn Jbt "know the truth." and "l)y the truth be made (spii-it»ri/l,i/) free." They nnswered him, We l>e Abraham's seed, and were net-er in bondage to nny man, itc.—AVho said this? Not surely the very class .just spoken of as won over b.v His Divine words, and exhorted to continue in them. 3Iost interpreters seem to think so; but it is hard to ascribe sucli a petulant speech to the newl.v-gained disciples, even
311 the lowest sense, much less persons so gained as they were. It came, probably, from persons mixed np with them in the same part of the crowd, but of a very different spirit. The pj itle of the.Jewish nation, even now after centuries of hnnilliation, is the most striking feature of ' abideth,' it has been denied that the .fall of Sati».n from a former hol.y state is here expressed [Locke, Ac], and .some superior interpreters think it only implied. [Olsh.^usen, Ac] But though the form of the thought is present—not past— this is to express the important idea, that his whole clift' racter and activity are just a cmdinunl aberration from hit mvn oritfinal tntth or rectitude ; and thus his fall is not only tlieir character. 'Talk of freedom to iis? Pray when or to whom were we ever in bondage?' This bluster sounds almost ludicrous from such anation. Had the.y forgotten their long and bitter bondage in Eg.vpt? their dreary captivity in Babylon? their present bondage to the Roman yoke, and their restless eagerness to throw it off? But probal)ly they saw that our Lord pointed to something else—freedom, perhaps, from the leaders of sects or parties—and were not willing to allow their sulyection even to these. Our Lord, therefore, though He knew what slaves they were in this sense, drives the ploughshare KOinowhat' deeper than this, to a bondage they little dreamt of. 34-, 35. \A'hosoo%er rommitteth sin i.e., t\ie implied basis ol the thought, but p<irt of the statement itself, properly interpreted and brought out. no truth in him-void of all that holy, transparent rectitude w hich, as his creature, he originall.y pos.sessed. when lie s]>eaketh a lie, Ite spcaketh of his own—perliapis his own resources, treasures. Matthew 12. 35. [ALFOitD.] (The word is plural.) It means that be has no temptation to it .from livfth in the eommi.t.iioot of it—(Of. 1 John 3. S; Matthew 7. 2S)—is the sei-\'ant of sin i. c, the botrd-scrvnut, or slare of it; for the question is not al>out free service, but AVho are in bondone * (Cf. 2 Peter '2. 19; Revelation 6. Ifi.) The great truth here expressed was not unknown to heathen moralists; but it was applied only to rice, for the.y were tt'ilhout ; it is purely self-beffollcn, springing from a nature wliich is nothing but obliquity, the father of it— i. e., of lying: all the falsehofxl in the world owes its exisleneo toliim. What a verse is this! It holds np the devil (J.) as the murderer of the human race; but as this is meant here in the more profound sense of spiritual death, it holds him np (2.) as the spiritual parent of this fallen human family, commnnicating to liis off'sprii>g his own evil passions and univei-si»l obliquity, and stimulating these into active exercise. But as there is "a stronger than he," who comes upon him and overcomes him (Luke 11. 21, 22), it is only such as "love the darkness," who are addressed as children of the devil (Matthew 13. ;B; 1 John ."). S-IO). 4.'>-47. And because I tell you the truth, ye will not believe-not although, but.just txvause He did so, for the reason given in the former vei-se. Had He been less true they would have hailed Him more readil.v. wliich of yon eonvincrth me of sin—'Contotal strangers to what in revealed religion is called sin.
Tlie thought of slaves and /reenm in the house suggests to our IjOrd a wider idea. And the seiT."«nt abldetli not In the Iionse for ever, biitlheson abldeth ever q.iK, 'And if your connection witli the family of God be thatof boni> SERVANTS, ye have no natural lie to the house ; .your tie is essentially vncerlnin nvrl preenriou.^. But the Son's relationship to the FAxriKit is n ri'ittiral and essential one; it is an inilefeasible tie; Hisnbixle in It is perpetual and of rif/tit : That is M.v relationship, M.y tie : If, then, .ye would have your connection with God's famil.y made real, ri<//>l-
/iil, permanent, ye must by the Son be manirmiticd and adopted as sons and daughters of the Lord Almight.v. In victotli,' bringeth home a chaise of sin. Glorious dilemma! ' Convict me of sin, and reject me: If not, why stand ye out against my claims?' Of course, they could only be supposed to inipea(!h His life; but in On(^ who hacj «lrcad.y passed through unparalleled complications, find had continually to deal with friends and foes of ever.y Borland degree, such a challenge thrown wide ajiiongst His bitterest enemies, can amount to nothing short of a claim to alisnlute sinlessness. 48-,'51. Say we not well, Tlnat thou art a Samaritan, and hnst a devil !— Whaf. intense and virulent scorn! (.See Hebrews 1'2. S.) TV;« "say we not well" refers to ch. 7.20. "A Saniarilan" means more than ' no Israelite at all :' it means ..iie m'!;o pretended, but liad no vianncr of cltiim to the title— retorttills sublime stntenieiit there is no doubt a sid/i>rai.nate allusion to Genesis 21. 10, " Oast out this bondienman and. her son, for the son of this bondn'oman shall not be heir with liny.tm?, with Isaac." (Cf. Galatiaiis I. 22-'J0.) 37-4i. ye seek to kill me—He had said this to their face l>efore: He now repeats it, and thc.v do r,)t deny it; yet are the.v held back, as by somi Tnar-<-inlons spell— it was the awe which His combined dignity, courage, and benignil.v struck into them, because my wor«l l«nti» no |>lncc in yoti—When did ever human irrrr/iliet so speak of His words? The.y tell us of " the word of the Iord" coming to them. But here
Is One who holds up " Ills word" as that which ought to find entrance and abiding room for itself in the souls of nil who hear It. n«y tUther . . . your father—See on v. 144
CfirH'e Answer to Ike Jew*, JOHN IX. One Born Blind Restored to Sight. ing perhaps, this denial of their Irtte desopnt from Abraplainly uitclii-ainod him, since " llien took they up stones to cast at him," jual as they had before done when Ihi}/ miv that He made Hivi.irlf equal Willi God, ch. 5. 18. Iild himself— See on Luke i. 30.
Uuiii. J«mis aiiswertd, I have not a devil—AV'liatcahn dignity is lieie! Verily, " wlieii reviled, lie reviled not again." (1 Peter 2. 21) Cf. Paul, Acts 2ii. 2.5, "I am not mad," Ac. He add.s not, 'Nor am I a Samaritan,' tliat He miglit not even .seeui to partake of tlitiir conlenipl for CHAPTER IX. ft race that had already welcomed Him as the Christ, and txan to he blessed i).v Iiini. I Iiouoiir my Kntju-r, nncl
Ver. \-n. The Oi'e.vixo ok the Eyes ok One Rorx Bl.INP. AND WHAT FoLi.owion ON IT. 1-5. As Jesus passed by, he saxv a man wh Uli was blind fiom bivjh —and who "sal ln'gaing," r. S. who did sin, tliU n>nn or his parents, tliat be wns l>o»-n bllnil, cV.c.—not in a former state of existence, in which, as respects t lie wicked, jre d« dlahciiour iiic—tlie language of wouniled f<:eUii(/. But the in/eriiiiof His soul at such moments is only to tie seen in such prophetic utterances as these, "For thy sake
I have borne reproacli; shatne hath covered my face; I am l>econae &str<w{ji'r unto my lirethren.au alici) unto my mother's children. For the zeal of tliine house hatii oaten nie up, and IJie reproaches of them IhcU ieproached thee are falh n upon mc" (Psalm (iii. 7-9.) I se«-U not mti>« own gloiy: Oiei-e as one Hunt secltetlv— i.e., evidently, 'IIkU Kdclceih my glori/ requivin;; "all men to honour the Son even as thejhonour the Father;" juditiie Jews did not believe; but, perhaps, expressing loosely that sin nometehere had surely been the cau.se of this calamity. Neither this man, &c.—7. rf., 'The cause was neither in hini.self nor his i)arents, bvit, in order to the manifestation of "tlie works of God,'' in his cure.' I must work {lie works of Kim that sent me, &c.— most Interesting statement from the nioulh of Christ; Intimaliuir, (1.) that, He liad a pi'ecise work to do upon earth, with every particular of it arranged and laid out to Him; (2.) tliat all He did upon earth was Just "the works of God"—particularly "going aljout doing good," though not exclusively by miracles; (3.) that each work had its precise lime and place in His programme of instructions, so to speak; hence, (4.) that as His period for work had definite termination, so by b iting any one service pass by its allotted time, the whole would be disarranged, marred, and driven be.vond its destined period for completion ; (5.) that He acted ever under the impulse of these c<msiderati(nis, as man—"the night conieth when no man (or no one) can work." What lessons are here for others, and what encouragement from sucVi Example! As long as I am in the world, I am the light of the world, &c. —not as if He would cease, after that, to be so; but that He must make full proof of His fidelity while His earthly career lasted by displaying His glory. 'As before the raising of Laz;irus (ch. 11. '25), Hi' announces Himself as th licsiirrectidu and the Life, so now He sets Himself forth as the source of the archetypal spiritual liglit, of which the natural, now about to lie conferred, is only a derivation and symliol.' [Alford.] G, 7. he spat on the ground, and made elny . . . and anoiiiled the eyes of the blind man, &c.—These operations were not so incongruous in their nature as might appear, though it were absurd to imagine that they contributed in the least degree to the efl'eet which followed. (See on Mark cially tretiHw/ him '.' who honoureth not the Son as honouring not the Father that hath sent Him" (eh. 5. 2"; and cf. Matthew 17.5); l)ut trivina: to Him (eh. ().37) such as will yet east their crowns before His' throne, in whom He "shall se« of the travail of his soul, and be satisfie<l." ({saiah .53. 11.) 51. If a mail keep my snying, he slinll nevT *e« dvalPi — I';irtl.v thus vindicating Ilis lofty claims as Lord of the kingdom of life everlasting, and, at the same time, l-.olding out even to His rcvilers the sceptre of grace. The word " keep"' is in harmony with u.
31, "If ye coii't/tiie iu my word," expressing the permanency, as a living and paramount principle, of that faith to which He referred : ".Vci'cr see deaih," though virtuall.y uttered before (ch. 5. 24 ; (>. W, 17, olj, is the strongest and most na Uel statement of a very gioriou.s truth .vet given. (In ch. 11. 26 it is repeated in nearly identical terms.) 51, 33. tHen said the Jews unto him, Now we know Hint thoii hast a devil, &c.—'Thou art now self-convicted; only a (ienioniac could speak so; the most illustrious of our fathers are dead, and thou promisest cx.- emption from death toanyone who will keep Th;/ xdi/ing .' prai, , who art Thou?' 54-56. IIT I honour myself, my liononr Is nothing, Ac.—See on ch. 5. 31, &e. I should l)e A liRr like unto you—now rising to the summit of holy, naked .«?verity, thereby to draw this long dialogue to a head. Abi-aham rejoiced f o see my day, &c.—' exulted,' or 'exceedingly rejoiced that lie should see,' he 'exulted to see'
It, i. e., by anticipalion. Na.y, he saw It and was gladhe aelxuilly beheld it, to his joy. If this mean no more
6. 18; and 7. X\ 34.) Go, wash In Slloam . . . wlilch tjian tliat he had a prophetic foresight of the gospel-day —the second clause just repeating tVie first—how could the Jews understand our Lord to mean that He"liad seen Abraham'.''' And if it mean that Abraham was then beholding, in his disembodied spirit, the incarnate Messiah
Is, Sent, Ac-(See 2 Kings 5. 10, 14.) As the prescribed action was purely s.vmbolical in its design, so in connection with it the Evangelist notices the symbolical name of the pool as in this case hearing testimon.v to him who was sent to do what it only .inintbo Uzed. (See Isaiah 8. 6, where this same pool is used figuratively to denote " the streams that make glad the cit.y of God," and which, humble though they be, betoken a present God of Israel.) 8-15. Tlio neighbours therefore . , . said. Is not this he that sat and begged—Here are a number of details to Identify the newly-seeing with the long-known blind beggar, they brought to the Pharisees—sitting probalily in council, and chiefly of that sect (ch. 7. 47, 48). 16, 17. thla man is not of God, &c,—See on ch. o. 9, Ifi. Others said, &c.—as Nicodenius, and Joseph, the blind man said, He is a prophet^—rightly viewing the miracle as but a "sign" of his prophetic commission. 18-33. the Jews did not believe he had been bom blind . . . till they called the parents of him that had received his slghl Foiled b.v the testimony of the young man him-
[STII5R, Alford, <Src.], the words seem very unsuitable to express it. It expresses something paU—"he sam my day, and xvds glad," t. e., surely while he lived. He seems to refer to the familiar Intercourse which Abraham had with Gvd, who is once and again in the history called "the Angel of the Lord," and whom Christ here identifies with Himself. On those occasions, Abraham "saw Me." "Ol-SHAusek, though he thinks the refei-enee is to some unrecorded scene.] If this be the meaning, all that follows
Is quite natural. 51-TiO. Then said the Jews unto him, Thou art not yet iflfly years old— ' No inference can be drawn from vhis as to the age of our Lord at tlie time as man. Fifty years was with the Jews the completion of manhood.' [Alford.] and hast thou seen Abraham T —He had said Abraham saw Him, as being his peculiar privilege. Thejgive the opposite turn to it—" Hast thou Been Abraham f" as an honour too great for Him to pretend to. Before Abraham was, I am—The words rendered •' was" and " am" arc quite diflferent. The one clause means, ' Aiiraham was brought into being ;' the other, '/ self, they hope to throw doubt on the fact by close questioning his parents, who, perceiving the snare laid for them, ingeniously escape it by testifying simply to the identity of their sou, and his birth-blindness, leaving it to himself, as a competent witness, to speak to the cure. They prevaricated, however, in saying they "knew not who liad opened his eyes," for "they feared the Jews," who had come to an understanding (probably after what exist.' The statement therefore is not thai Chrint came into exiilence be/ore Abraham did (as .\rians affirm is the meaning), but that He never came into being at all, but existed before .\braliam had a Ijeing; in other words, existed betore creaiiun, or eternally, as ch. 1. 1. In lltat sense tlie Jews
Is recorded, ch. 7. 50, A' . hut by this time pretty well
TJie Restored Man Confesseth. Jesus, JOHN X. Christ the Good Shepherd. promising faith as soon as Jesus shall say who He l-s.' [Stiek.] Jesus said unto him, TIiou hast both seen Him—the new .sense of sight having at that moment its highest exercise, in gazing upon " the Light of the world." He said, Lord, I believe i and he worshipped Him— known), vhat whoever owned him as the Christ should be pat out of the synagogue— /. e., not simply excluded, but excommunicated. 24-34. Give God tlie praise, we Unow that tills is a sinner—not wisliing iiim to own, even to the praise of God, tliat a miracle had been wrought faith and a ivomhip, beyond doubt, meant to express far
him, but to show more regard to the honour of God than asoiibe any such act to one who was a sinner. He Answered and said, "VVIietlier a sinner or no, &c.—Not that the man meant to insiimate any doubt in his own wind on the point of his being "a sinner," but as his opinion on such a point would be of no consequence to others, he Avould speak only to what he knew a>i/acC in his own case, then said tliey again, Wliat ditl lie to tliee, &c.—hoping by repeated questions to ensnare him, but the youth is more than a match for them. I liave told you already . . . ivlH yc also be Ills disciples!—In a vein of keen irony he treats their questions as those of anxious Inquirers, almost ready for discipleship! Slung by this, they retort upon /imi as the disciple (and here they plainly were not wrong); for themselves, they fall back upon Moses; about him there could be no doubt; but who knew about this upstart? Tlie man answered. Herein more than he would think proper toany hnman "prophet" {v. 17)—the unstudied, resistless expression, probably of SUPREME faith and adoration, though without the full understanding of what that implied. 39-41. Jesus said —perhaps at the same time, but after a crowd, including some of the skeptical and scornful rulers, had, on seeing Jesus talking with the healed youth, hastened to the spot, that they which see not might see, &c.—Rising to that ^ght of which the natural vision communicated to the youth was but the symbol. (See on r. and cf. Luke i. 18.) that they wliich see might be made blind—judicially incapable of apprehending and receiving the truth, to which they have wilfully shut their eyes, are we blind also?—We, the constituted, recognized guides of the people in spiritual things? pride and rage prompting the question. If ye were blind—wanted light to discern My claims, and only waited to receive it—ye should have no sin—none of the guilt of shutting out the light, ye say. We see ; tlierefore your sin remainetli—Your clairti to possess light, while rejecting Me, is that wliich seals you up in the guilt of unbelief. is a marvellojis tiling, that ye know not from whence he Is, and yet h« hath opened mine eyes, &c.—He had no need to say another word ; but waxing bolder in defence of his Benefactor, and his views brightening by the very courage which it demanded, he puts it to them how they could pretend inability to tell whether one who opened the eyes of a man born blind was "of God" or "a sinner" from above or from beneath—and proceeds to argue the case with remarkable power. So irresistible was his argument that their rage hurst forth in a speech of intense Pharisaism, 'Thou wast altogetlier born in sins, and dost thou teach ns'7—thou, a base-born, uneducated, impudent youth, teach us, tlie trained, constituted, recognized guides of the people in the things of God ! Out upon tliee !' they cast him out—judicially, nodoubt, as well as in fact. The allusion to his being " born in sins" seems a tacit admission of his being blind from birth—the very thing they had been so unwilling to own. But rage and enmity to trutli are seldom consistent in their outbreaks. The friends of this excommunicated youth, crowding around him witli their sympathy, would probably express surprise that One who could work such a cure should be unal)le to protect his patient from the persecution it had raised against him, or should possess the power without using it. Nor would it be wonderful if such thouglits should arise in the youth's own mind. But if they did, it is certain, frojn what follows, that they tnade no lodgment there, conscious as ho was that " whereas he was blind, now he saw," and satis-
CHAPTER X.
Ver. 1-21. The Good Shephekd. This discourse seems plainly to be a continuation of the closing verses of ch. 9. The figure was familiar to the Jewish ear, from Jeremiah
23.; EzekielSl. ; Zeehariah 11., &c. ' This simple creature (the sheep) has this special note among all animals, that it quickly hears the voice of the shepherd, follows no one else, depends entirely on him, and seeks help from him alone—cannot help itself, but is shut up to another's aid.' [Luther in Stier.] 1, 3. he that entereth not in by the door—the legitimate way (without saying v.'hat that was, as yet), into the sheep-fold—the sacred enclosure of God's true people, cllmbeth up some other wny-,-not referring to the assumption of ecclesiastical office without an external call, for those Jewish rulers, specially aimed at, had this (Matthew 23.2), but to the want of a true spiritual commission, the seal of heaven going along with the outward authoi-ity ; it is the assumption of the spiritual guidance of the people without this that is meant, he that enteretli in by the door is the shepherd of tlife sheep-a true, divinely-recognized shepherd. 3. to him the porter openetli i.e., right of free access is given, by order of Him to whom the sheep belong; for it is better not to give the allusion a more specific interpretation. [CaiVIN, Meyer, Luthardt.] and tlie sheep hear his voice—This and all that follows, though it admits of Important application to every faithful shepherd of God's tied that if his Benefactor "were not of God he could do nothing" (v. 33). There was a word for him too, which, if whispered in his ear from tlx; oracles of God, would seem expressly designed to describe his case, and prepare him for the coming interview Avith his gracious Friend. " Hear the word of the Lord, ye that tremble at His word.
Your brethren that hated you, that cast you out for my name's flock, is in its direct anci highest sense true only of " the great Shepherd of the sheep," who in the first five verses seems plainly, under the simple character of a true shepherd, to l)e drawing His own portrait. [I>a.mpe, Stier, Ac] 7-14. I am tlie door of the shee]>— i. e., the tray in to the fold, with all blessed privileges, both for shepherds and sheep (cf. ch.14.6; Ephesians 2.18). AH tliat ever came before me—the false prophets; not as claiming the prerogatives of Messiah, but as perverters of the people from the way of life, all pointing to Him. [Oi-shausen.] the sheep did not Iiear them—the instinct of their divinely-taught hearts preserving them from seducers, and n'.laching them to the heaven-sent prophets, of whom it is said that " the Spirit of Christ was In them" sake, said. Let the Lord be glorified ; liUT He shail appeak TO YOUR JOY, and they shall be ashamed" (Isaiah 06. 5). But how was He engaged to whom sucli noble testimony had been given, and for whom such persecution had been borne? Uttering, perhaps, in secret, " with strong crying and tears," the words of the pr<)i>lietic psalm, "Let not them that wait on thee, O Lord (iod of liosts, be ashamed for my sake; let none that seek thee be confounded for my sake, O God of Israel ; because for thy sake I have borne reproach . . . and the reproaches of them that reproached thee are fallen upon me" (Psalm fli). (i, 7, 9). .Tesns heard— 1. e., by intelligence brought Jlini—that they had cast ont tlie youth; and when He liad found liim—by accident? Not very likely. Sympathy i)i that breast could not long keep aloof from its ol)ject. He said unto him, Do«t tliou hellcve in tlie Son of Go<l !—A question Stretching purposely beyond his present attainments, in order the more quickly to lead hiniin his present teachable frame—into the highest truth. He answered and (i Peter 1. 11). by me If any man enter in—whethershepherd or sheep, slinll be savedtlie great object of the pastoral otilce, iis of all llie Divine arrangements towards mankind, and sliall go in and out anil find pasturein, as to a place of safrty and rcpnsc , out, as to "green pastures and still waters" (Psalm 2;t. 2) for nourishment and suid, AVIio is He, Lord, tliat If may believe on Him I— refri sliing, and all this only transferred to anollier clime, and enjoyed in another niauuor, at the close of this 'Hir. re|)l.v is allifmatl ve, aud believing by anticipation, 14G
Chrid the Good SJtepherd. JOHN X. Discourse at the Feast of Dedieation. earthly scene. (Revelation 7. 17.) I am come that they might have lift, and more ahundantly—not merely to preserve but imparl life, and communicate it in rich and unfailing exuberance. Wliataclaim! Yet it is only an echo of uU His teaching; ami He who uttered these and like words must be either a blasphemer, all wortliy of the death He died, or " God witli us"—there can be no middle course. I am the good Shepherd—emphatically, and, in the sense intended, exclusively so. (Isaiah 40. 11 ; Ezekiel
It again—It is Impossible for language more plainly and emphatically to express the absolute voluntariness of Christ's death, such a voluntariness as it would be manifest presumption in any mere creature to affirm of his own death. It is beyond all doubt the language of One who was conscious tliat His life iras HLi own (whicii uo creature's is), and therefore His to surrender or retain at will. Here lay the glory of His sacrifice, that it wan purely voluntarily. The claini of " power to take it again" is uo lesa important, as showing that His resurrec tion, though ascribed to the Father, in the sense we shall presently see, was iieverthele.ss His own assertion of His own right to life as soon as the purposes of His voluntary death were accomplished. Tikis commandikkcnt—to "lay down His life, that He might take it again.'' have I received of my Father—So tliat Christ died at once by " command" of His Father, and by such a voluutary obedience to that command as has made Him (so to speakj infinitely dear to the Father. The necessity of Christ's death, in the light of these profound sayings, must be mani Jest to all but the superflciiil student. 19-^1. tiki-re was a division agatu aiikong the Jews for these suyiikgs—tlie ligliC and the darkness revealing them.solvi-s with increasing clearness in the separation of the teachable from the obstinately prejudiced. The one saw in Him only "a devil and a madman;'' the other revolted at the tliought that such words could come from one possessed, and siglit be given to the blind by a demoniac ; showing clearly that a deeper impression had been made upon lliem than their words expressed.
84.23 ; 37.21; Zechariah 13.7.) the good shepherd giveth Uls life for the sheep—Though this may be said of literal shepherds, who, even for their brute flock, have, like David, encountered " the lion and the bear" at the risk of their own lives, and still more of faithful pastors who, like the earlj' bishops of Rome, have been the foremost to brave the fury of their enemies against the flock committed to their care; yet here, beyond doubt, it points to the struggle which was to issue in the willing surrender of the Redeemer's own life, to save His sheep from destruction, an hireling . . . whose own the sheep are not —who ha-s no property in them. By this He points to His own peculiar relation to the sheep, the same as His Father'.s, the great Proprietor and Lord of the flock, •who styles Him "My Shepherd, the Man that is my Fellow" (Zechariah 13. 7), and though faithful undershepherds are so in their Master's interest, that they feel a measure of His own concern for tlieir charge, the language is strictly applicable only to " the Son over His own house." (Hebrews 3. 6.) seeth the wolf combig—not the devil distincti velj'-, as some take it [Stieii, Alkokd, &c.], but generally whoever comes upon the flock with hostile intent, in whatever form: though t!ie wicked one, no doubt, is at the bottom of such movements. [LuTHAKDT.] lam tlie good Shepherd, and know my 22-12. IJtSCOURSE AT THE FEAST Of DEDICATION—FROM THE FUKY OF Hl.-j IJNEMIES jE.iUS ESCAI'Ea BEYOND JORDAN, WHt;ttE MANY BIOlilliVK ON Hl.M. 'i'l, ~3. It WOS. . . the fenst of dedication — Celebrated ratlier more than two vionllis, after the feast of tabernacles, during which intermediate period our Lord seems to have reniiilned in the neighbourhood of Jerusalem. It was instituted by Julias Maccabeus, to comniemurate the purification of the temple from the proianations to which it had been subjected by Antiochus Epijihanes (B. c. 165), and kept for eight days, from tlie 25lh Chisleu (December), the day on which Judas began the first joyous celebration of it. (1 JIaccabees i. 52, 5(), 59; and Jo.-jErHUS, Antiquities, slieei>— in thepeculiarsenseof 2Timothy 2. 19. am known of mine—the soul's response to the voice that has inwardly and eflicaciously called it; for of tliis mutual loving acquaintance ours is the effect of His. 'The Redeemer's knowledgeof us is theaci'veelement, penetrating us with His power and life; that of believers is the passtie principle, the reception of His life and light. In this reception, however, an assimilation of the soul to the sublime Object of its knowledge and love takes place; and thus an activity, though a derived one, is unfolded, which shows itself in ol)edience to His commands.' [Oi-shausex.] From this mutual knowledge Jesus rises to another and loftier reciprocity of knowledge. 15-lS. As my Father knowcth me, even so know I the Father—What claim xii. 7. 7.) it was wiikter—implying .some inclemency, Tlierefore .Tesws walked in Solumoik's porch—for shelter. This portico was on the east side of tlie temple, and Josepluis says it was part of the original structure of Solomon. [Antiquities, xx. 9. 7.] 'H. then came tike Jews the rulers, (See on ch. 1. 19.) how loikg dost thoti make us to doubt —"hold us in suspense" (marg.). If thou l»e the Christ, tell us plalkkly—l!ut when the plainest evidence of it was resisted, what weight could a mere assertion of it have?
absolute equality with the Father could exceed this? (See on Mattliew 11. 27.) and I lay dowtt my life for the sheep—How sublime tills, immediately following the lofty claim of the preceding clause! 'Tis the riches and the poverty of " the AVord niaile flesh"—one glorious Person reaching at once up to the Throne and down even to the dust of death, " that we might live through Him." A can- 2.5, 'ZC>, Jesus answered them, I told you i.e., in s'ubslance, what I am (e. g. ch. 7. ;^7, 3S; 8. 12, ;30, 58.) ye Isclieve not, because ye are not of «ny sheep, as I said— relerring to the whole strain of the Parable of the .Sheep, did interpretation of the words, "Jojthe sheep" ought to RO far to establish the special relation of the vicarious death of Christ to the Church, other slieep I have, not of this fold: them also I mnst hring—He means the perishing Gentiles, already His " sliecp" in the love of His heart and the purpose of His grace to " brinr/ them" in due time, they sliall hear my voice This i.i not the lant/uage
V. 1, &C. 27-30. My slkeep hear krky voice, ttc-(See on v.
8.) Iglve unto them eternal life—not "will give them;" for it is a present gift. (See on ch. 3, oli ; 5. 21.) It is a very grand utterance, couched in the language of majestic authority. My Father, which gave them me—(See on ch.
C. 37-.'i9.) is greater than all—with wlioiu no adverse power can contend. It is a general expression of an admitted truth, and what follows shows for what purpose it was uttered, "and none is able to pluck them out of my Father's hand." The impossibility of true believers being of mere foresiijht thai they would believe, but the expression of a purpose U> draw them to Himself by an inii.ard and ejfflca Cious call, which would infallibly issue in their spontaneous accession to Him. and there shall he one fold—rather 'one flock' (for the word for 'fold,' as in tlie foregoing verses, is quite difl'crent). Therefore dotik my Father love me, because I lay down my life, itc.—.Vs the highest act of the Son's love to the Father was the laying down of His life for the sheep at His " comniandment," so the Father's love to Him as His incarnate Son reaches its consummation, and finds its highest justification, in tliat fubllmest and most afl'ecting of all acts, that I might take it again—His resurrection-life being indispensable to the acromplishment of the frr.it of Ills death. IVo man taketli my life from me, l>iit I lay it <iown myself: I have power to lay It down, and I liuvc power to take lost, in the midst of all the tem|>tatioiis wliicli they may epcounter, does not consist in their fidelity and decision, but is founded uiion the power of Ood. lU;xe the doctrine ()f predestination is presented in its sublime and sacred aspect; there is a predestination of the holy, which la taught from one end of the Scriptures to the other; not, indeed, of such a nature that an "irresistible grace" comjiels the opposing will of man (of course not), but so that that will of man which receives and loves the commands of God is produced only by God's grace. [Olsiiausen—a testimony all the more valualile, being given in spite of Lutheran prej utlice.] I and my Father arc one—Our Ian*
Jcbus Proves Tlimstlf to be the Son of God. JOHN XI. Lazaitui Rdisedfrom lite Dead. one nature with Him, yet mysteriously o/i7im. The parenthesis (v. :>5), "and the Scripture cannot be broken," referring to the terms used of magistrates in the 82d P.salm, guage admits not, of tlie prt'clsion of the original in this grent saying. "Are'' is in the masculine gender—" we (two persons) iire;" while "o-ne" Is neuter—"one thing." Perhaps "one interest" expresses, as nearly as may be, the purport of tlie saying. There seemed to be some contradiction between His saying they had l)een given by His Father into His own hands, out of which they couUl not he plucked, and then saying that none could pluck them out of His Father's hands, as if they had not been given nut of them. ' Neither ttiey have,' says He ; lias an important Ijearing on the authorUy of the living oracles. 'The Scripture, as the expressed will of the unchangeable Ood, is itself unchangeable and indissoluble.' [Olshauskn.1 'C'f. Matthew 5. 17.) 37-39. Though ye believe not me, believe the works—There was in Christ's words, independently of any miracles, a self-evidencing truth, majesty and grace, which those who had any spiritual susceptibility were unable to resist. (Ch. 7. 4tj; 8. 3<\) But, for those who wanted this, " the works" were a mighty help. When these failed, the case was desperate indeed, that ye may know and l>elleve that tlie Father Is in n»e, ami I In Him—thus reiterating His claim to essen- ' though He has given them to me, they are as much in His own almighty hands as ever—they cannot lie, and when given to me they are not, given away from Himself; for He and I have ALL IN COMMON.' Thus it wlU he seen, that, though oneness of essence is not the precise thing here affirmed, that truth is the basis of ivhat is affirmed, without which tial oneness with the Father, which He had only seemed to soften down, that He might calm their rage and get their ear again for a moment, therefore they songht again to take Him—true to their original understanding of His words, for they saw perfectly well that He meant to " make Himself God" throughout all this dialogue, he escaped out of tlicir hand—(.See on Luke 4. 30; ch. 8. 59.) 40-1-4. went away again beyond Jordan . . . the place where John at first baptlced—.See on ch. I. 28. many resortetl* to lilm—on whom the ministry of the Baptist had left permanent impressions. John did no miracle, Imt all things Jolin spake of this man were true—what they now heard .and saw in .Jesus only confirming in their minds the divinity of His forerunner's mission, though unaccompanied by any of His Master's miracles. And thus, "many believed on him there."
It would not be true. And Augustin was right in saying the "We are" condemns the Sabe.llians (who denied the distinction of Persons in the Godhead), while tlie " one" (as explained) condemns the Arians (who denied the unity of tlieir essence). 31-33. tlkeiii tli« Jews took up stones ngalii to stone Iltin—and for precisely the same t liiug as before i,ch. 8. 5S, 5t)>. Many food works liave I slkowjd j-on i. e., works of pure benevolence (as Acts 10. 3S, " Who went about doing good," &o. ; see Mark 7.37). from my Patlier—not so much by His power, but as directly commissioned by Him to do them. Tliis He says to meet the Imputation of unwarrantable assumption of the Divine prerogatives. [Luthardt.] for wliicli of tJiese works do ye stoite me!—"are ye stoning (i. e., going to stone) me?" for l>2asp3»emy—whose legal punishment was stoning (Leviticus '2i. 11-16). thou, being a man i.e., a man only, ijiakest tliyself God— Twice before they understood Him to atlvance the same claim, and both times they prepared themselves to avenge what they took to be the insulted -honour of God, as here, in the way directed by their law (ch. 5. 18; 8. .51)). 34-30. It i* written lu your law— in Psalm 82. 6, respecting judges or magistrates, CHAPTER XI.
Ver. 1-IG. Lazarus Raised fhom the Dkad—Thb Consequences of this, l, 3. Of Bethany—at the east side of Mount Olivet, the town of Mary and her sister Martha—thus distinguishing it from tlie other Bethany, " beyond Jordan." (See on ch. 1.28; 10.40.) it was that Blary wlio anointed the Lord with ointment, Ac—This, though not recorded by our Evangelist till ch. 12. 3, &o., was so well Icnown in the teaching of all the cliurches, according to our Lord's prediction (Matthew 20. 13), that it j-e are gods—being the official representatives and commissioned agents of God. If lie" called tJiem gods to Avhoin tlie word of God came, say ye of llim wliom tlie Futlier
Iiatlt sanctltied and sent into tlie world, Tiiou blaspliemest !—The whole force of this reasoning, which has been but in pari seized by the commentators, lies in what is here alluded to by anticipation, as the most natural way of identifying her; and she is first name<l, though the younger, as the more distinguished of the two. She "anointed the Loud," says the Evangelist—led doubtless to the use of this term here, as he was about to exhibit Him illustriously as the Lord of Life. 3-5. His sister sent niito Iiiin, saying. Lord, he whom thou lovest is sick —a most womanly appeal, yet how reverential, to the known af Tection of her Lord for the patient. (.See i\ 5, 11.) 'Those whom Christ loves are no more exempt than others from their share of earthly trouble and anguish: rather are they bound over to it more surely.' [Trench.] When Jesus heard,that, he said, Tliis sickness is not iintodeath—to result in dea til—but for tlie glory of God, that the Son of God may be glorl Aed therel»y— e., by this glory of God. (See Gr.) Remarkable language this, which from creature lips would have been intolerable. It means that the glory of God manifested in the resurrection of dead Lazarus would be shown to be the glory, personally and immediately, of the Son. Jesxts loved Martha and her sister and Laxarus—what a picture!—one that in every age has attracted the admiration of the whole Christian Church. No wontlor that those miserable skeptics who have carped at the ethical system of the Gospel, as not embracing private friendships in tlie list of its virtues, have been referred to the Saviour's peculiar regard for this family as a triumphant refutation, if such were needed, when he heard he was sick, he abode two days still where he was—at least twenty-five miles
Is said of the two parties compared. The conipa)-i40« of Himself with mere men, divinely commissioned, is intended to show [!is Neandek well expresses itjthat the idea of a communiciition of the Divine Majesty to human nature w;is by no means foreign to the revelations of the Old Testament; l)ut there is also a contrast between Himself and all merely human repre.senlali ves of God—the one "sanctified bjj the Father and sent into the world ;" the otlier, "to uhnm the word of God (inevely) came," which is expressly designed to prevent His being massed up with them as only one of many human ollicials of God. It is never said of Christ that " the word of the lord came to Him;" whereas tills is the well-known formula by which the Divine commission, even to the higliest of mere men, Is expressed, as .Jolm the Baptist Uuke 3. 2). The reason
Is that given by the Baptist himself (see on ch. 3.31). The contrast is betweim those "to whom the word of God came"—men of the earth, earthy, who were merely privileged to get a Divine message to utter (if prophets), or a Divine office lo discharge (if judges)—and " Him whom (not being of the earth at the Father sanctifled {or set apart), and sent into the world," an expression never used of ant/ merely human messenginof Ood, and used only of Himself, because,! said, I am the Son of God—It Is worthy of special notice that our Lord liad not .laid. In so many words, that He was the Son of God, on this occasion. I>ut He had said what beyond doubt amounted to it—namely, that He gave his sheep eternal life, and none could i)luck them out of His hand; tliat He had got them from His Fatlier, In whose hands, though given to Him, they still renniined, and out of whose hand none could pluck them; and that they were the indefeasible property of both, inasmuch as "He and His Father were one." Our Lord considers all otf. Beyond all doubt this was just to let things come to their worst, in order to the display of His glory. But how trying, meantime, to the faith of his friends, and how unlike the way in which love to a dying friend usually shows itself, on which It is plain that Mary reckoned. But the ways of Diviiie are not as the ways of human luve.
Ulis as just saying of Himself, "I am llie Son of God"— 148
Lazarus Haisedfrom the Dead, JOII>' XI. after being Four Days BurierL
Often they are Uie reverse. When His people are sick, there is nothing of the sort. He perceives clearly how this journey to Judea will end, as respects His JIaster, and not only sees in it peril to themselves, as they all did, but feels as if he could not and cared not to survive His Master s sacrilice to the tuiy of His enemies. It was that kind of alt'cetion which, living only in the light of 111 body or spirit; when their case is waxing more ;ind more desperate every clay ; wlien all hope of recovery is aboul to expire—^jiist then and tlieri'fore it is tli'at"//e abides two dnj/.s still in the same place where He is." Can tViey still hope against hope? Often they do not; but "this is their infirmity." For it is His chosen style of acting. We have been well taught it, and should not WW have the lesson to learn. From the days of Moses was it given siililimely forth as the character of His grandest Interpositions, that "the Lord will Judge his people and r;'pent himself for liis servants" wheii he scelh that its Object, cannot contemplate, or has no lieart for life, without it. 17-19. When Jesus came, he found that he had lain In the grave four days— If he died on the day the tidings came of his illness—and was, according to the Jewish custom, buried the same day (see J ahn's Archaeology, and V. 89; Acts 5. 5, (i, 10)—and if Jesus, after two days' farther stay in Perea, set out on the day following for Bethany, some ten hours' journey, that would make out the four days; the first and last being incomplete. [Meyer.] Betlknny was nigh Jerusalem, nl>out tlfleen furlongs—i-allier less than two miles; mentioned to explaiu tlie visits of sympathy noticed in the lollowing words, which the proximity of tlie two places facilitated, many of the .Jews came to Mai-tha and Mary to comfort them—Thus were provided, in a most natural way, so many witnesses of the glorious miracle that was to follow, as to put the fact beyond possible question. 30Alai'tha, as soon as she heard that Jesus was coming, went and methiiu—true to the ciiec;/^ and aetiviiy of her character, as seen in Luke 10. 38-42. (See notes their povcr is f/nnp. (Beuterononiy 32. 36.) 7-10. lict iis go Into JtKlen H$rain—He was now in Perea, "beyond Jordan." IIIn (li Liciples say iiitto iitni, Master, tlie JeAvs of late sought, Ac. lit., ' were (just) now seeking' " to stone ' (Ch. 10. ,SI.) gocst tlioii titither again ? to certain death, as V. Ifi sliows they thought. Jesus answered, Are there not twelve hoiirn In the day}—.See on ch. 9, 4. Our Lord's day had now reached its eleventli hour, and having till n iw " walked in the day," He would not mis Hme the remaining and more critical part of His work, wliich would be as fatal. He says, as omitting it altogether; for "if a man Cso He speaks, putting Himself nnder the same great Law of duty as all other men—if a man) walk in t!ie niglit. he stumbleth, liecause there is no light in liim." 11-16. 0«r friend Lnzariis sleepeth, but tliee. tliei"e.; but Mary s!*t In the house—equally true to her 2}lacid character. These undesigned touches not only charmingly illustrate the minute historic Jideiitiy of both narratives, but tlieir timer harmonij. then said Martha, Lord, If thou hadst been here, my brother had not died—As Mary afterwards said the same tiling (v. 32), it ia plain tliey had made this very natural remark to each other, perhaps many times during these four sad days, and not without having their confidence in His love at times overclouded. Such trials of faith, however,are not peculiar to them, but I know that even now, Ac. Energetic characters are usually sanguine, the rainljowof hope peering through tlie drenching cloud, whatever thou wilt ask of God, God will give it thee i. e., ' even to tlie restoration of my dead brother to life,' for that plainly is her meaning, as the sequel shows. 'Z3-'i7, Jesus salth unto her. Thy brother shall rise again— purposely expressing Himself in general terms, to draw her out. Martha said, I know that he shall rise again at the last day— 5. d., ' But are wc never to see him In lite
1 go that I may awake him otit of sleeji—Illustrious title! "Our friond Lazarus." To Abraham only is it accorded in the O d Testament, and not WW afti'r his death, 2 Chronicles 20.7; Isaiah 41. 8, to which our attention is called in the New Testament. (James 2.23.) When Jesus cntne in the flesh. His forerunner applied this name, in a certain sense, to himself, ch. 3. 29; and into the same fellowship the Lord's chosen disciples are declared to have come, ch. 1.5. 13-15. 'The phrase here employed, "onr friend Lazarus," means more than " he whom thou, lovest" In t;. 3, for it implies that Christ's affection wnsireciprocated by Lazarus.' [Lampe.] Our Lord had been told only that Lazarus was "sick." But the change which bis two days' d May had produced is here tenderly alluded to. Donbtless. His spirit was all the while with His d}^ing,and now dead "friend." The symbol of "sleep" for death is common to all langu.ages, and familiar to us in the Old Testament. In the XewTeslament,however,a higher meaning
Is put into it, in relation to believers in Jesus (see on 1 Thes«.alonians 4. 14"), a sense hinted at, and pretty clearly, In Psalm 17. 1.5 [Lutiiardt]; and the "awaking out of sleep" acquires a corresponding sense far transcending bare resuscitation, tf he sleep, he shall do well lit., 'he preserved;' i. e., 'recover;' 7. d., 'Why then go to Juden?' then said Jesns itnto them plainly, Iazams till tlieu?' Jesus said, I am the Resurrectioik and the I>ife (]. d., ' The whole power to restore, impart, and maintain life, resides in Me.' (See on ch. 1. 4; 5.21.) What higher claim to supreme divinity than this grand saying can be conceived? he that believeth in me, though dead . . . shall live—5. d., ' The believer's death shall be swallowed up in life, and his life sliall never sink into deatli.' As death comes by sin, it is His to dissolve it; and as life Hows through His righteousness, it is His to communicate and eternally maintain it. (Etonians 5. 21.) The temporary separation of soul and body is here regarded as not even Interrupting, much less impairing, the new and everlasting life imparted by Jesus to His believing people. Bellevest thou this !—Canst thou take this in? Tea, I believe that thou art the Christ, the Son of God, &c.
Is dead—'Sleep [.says Bkngei,, beautifully] is the de.nth of the saints, in the language of he.aven ; but this Language the disciples here understood not; incomparable
Is the generosity of the Divine manner of discoursing, hut such is the slowness of men's apprehension that Scripture often has to descend to the more miserable style of human discourse; cf. Matthew Ki. 11,' Ac. lam glad for yonrsalvCB I was not there—TIlis certainly implies that if He had been present, Lazarus would not have died ; not because He could not have resisted the importunities of the sisters, but because, in presence of the personal Life, death conlil not have reached His friend. fLrTirARDT.) 'It Is beautifully congruous to the Divine deeornm that in presence of the Prince of I<ife no one is ever said to have died.' fBEXGEl..] that ye may believe —This is added to explain His "gladness" at not having been present. His friend's death, as such, could not have been to Him "Joyous ;'' the sequel shows it was "grievous;" but '/or them It was safe.' (Philemon 3. 1.) Thomas, called Dldymns—or ' the twin.' let us also go, that wc may die with him—lovely spirit, though tinged with some sadness, such as reappears at ch. 14. .5, showing the *«ndency of this dl.sciple to take the dark view of things. On a memoral>le occasion this tendency opened the door to Jownrlglit, though but momentary, unliellef. (Ch. 20. g. d.. And having such faith In Thee, I can believe all which that comprehends. While she had a glimmering perception that Resurrection, in every sense of the word, belonged to the Messianic office and Sonship of Jesus, she means, by this way of expressing herself, to cover much, that she felt her Ignorance of—as no doubt belonging to Him. The Master Is come and calletlt for thee— The narrative does not give us this interesting detail, but Martha's words do. as soon as she heard that, she arose quickly—affection for her Lord, assurance of His sympathy, and His hope of interposition, putting a spring into her distressed spirit. The Jews followed her to the grave—Thus casually were provided witnesses of the glorious miracle that followed, not prejudiced, certainly, in favour of Him who wrought It. to weep there—according to Jewish practice, for some days after burial, fell at his feet—more Impassioned iiihu her 3B.) Here., however, though alleged by many Interpreters
LazariLs Raised from the Dead, JOHN XI. after being Four Days Buried-. be done by lium.an hand He orders to be done, reserving only to Himself what transcended the ability of all creatures. Martlia, sister of the dead—and as such the proper guardian of the precious remains; the relationship being 7ic?'e mentioned to account for her venturing gently to reinoiistrate against their exposui'e, in a state of decomposition, to eyes that had loved him so ti'iiderly in life. Lord, by this time he stinketh, for he hath been dead four days—(See on i'. 17.) It is wrong to suppose from this [as Lampe and others do] that, like the bystanders, she had not thoiiglit of his restoration to lifei. But the glimmerings of hope which she cherlsh'-d from the first (v. 22), and which had been brightened by what Jesus said to tier (r. 23-27), had sufl'ered a momentary eclipse on the proposal to expose the now sightless corpse. sister, thougrh her words were fewer. (Sec on i'. 21.) 33-
38. W'UcEi •Trsiis saw tier weeping, and the Jews weej)- liig, lie groaned In spirit—tlie tears of Mary jxiid her friends acting sympathetically upon .Tesua, and drawing forth His emotions. What a vivid and beautiful outcoming of His real hnmnnily! Tlio word here rendered "groaned" does not mean "sigiied" or "grieved," but rather 'powerfully cliecked liis emotion'— made a visible eft'ort to restrain those tears wliich were ready to gush from His eyes, and was troubled—rather, 'troubled h\mse\r (Mrirr/iH)\ referring probably to this visible difficulty of repressing His emotions. AVIiere lijive ye laid Uim I Lord, come and see—Perhaps it was to retain composure enough to aslc this question, and on receiving the answer to proceed with them to the spot, that He checked Himself. Jesiis wept—This Ijeautifully conveys
To such fluctuations all real faith is subject in dtirk /lours. (See, for example, the case of Job.) Jesus saitl» unto her, Said I not unto thee, that if tltou wouldest believe, thou shouldest see the glory of God J—He li.ad not said those very words, but this was the scope of all that He had uttered to her about His life-giving power (u. tlie sublime brevity of the two original words ; else 'shed tears' might h.ave better conveyed the diflereiice between the word here used and tiiat twice employed in v. 33, and there properly rendered "weeping," denoting the loud wail for the dead, while that of Jesus consisted of silent tears. Is it for nothing that the Evangelist, some sixty years after it occurred, holds up to all ages with sucli touching brevity the sulilime spectacle of Uie Son of God in 23, 25, 20\; a gentle yet emphatic and most instructive rebuke: 'Why doth the restoration of life, even to a decomposing corpse, seem hopeless in the presence of the Resurrection and the Life? Hast thou yet to learn that " if thou canst believe, all things are possible to him that believelh?"" (JIark 9.23.) Jesus lifted up his eyes—au expression marking His calm solemnity. (Cf. ch. 17. 1.) Father, I thank thee that tliou hast heard me—rather, 'heardest me,' referring to a specific prayer ofJVred by Him, prob.ably on intelligence of the case reaching Him tears f What a seal of His perfect oneness with us in the most redeeming feature of our stricken humanity! But was there notliiug in those tears beyond sorrow for liuman suffering and death? Could these effects move Him without suggesting the cause f Who can doubt that in His ear every feature of tlie scene proclaimed that stern law of the Kingdom, "The luages of sin is death," and that this element in his visible emotion itnderlay all the (i'.3,^); for His living and loving onenesswith tlie lather was maintained and iiiaiiifesled in the flesli. not merely by tlie spontaneous and uninterrupted outgo! ng of Each to Each in spirit, but liy specific actings of faith and exercises of prayer about each successive case as It einergeiU He prayed [says Luthakdt, well] not for what He wanted, hnt for the manifestation of what He had ; and having the briglit consciousness of the answer in the felt liberty to ask It, and the assurance that it was at liand, He gives thanks for this with a grand simplicity before performing the act. And—rather ' Yef—I knew tliat tliou Itcarest »ne always, but because of the people that stand by I said it, tliat they might believe tltat thou bast sent me—Instead of praying now. He simply gives thanks for answer to prayer ofl'ered ere He left Perea, and adds that His doing even this, in tlie audience of the people, was not from any doubt of the prevalency of His prayers in any case, liut to show the people that rest ? then said the Jews, Behold how he loved hln» ! —We thank you, O ye visitors from Jerusalem, for this syontaneous testimony to the human softneas of tlie Son of God. And—rather 'But'—some said, Could not this man, which opened the eyes of tlie blind, have caused tliat this man slionld not have died I—The former exclamation came from the better-feeling portion of the spectators; this betokens a measure of suspicion. It hardly goes the length of attesting the miracle on the blind man; but 'if (as everybody says) He did that, why could He not also have kept Lazarus alive?' As to the restoration of the dead man to life, they never so much as thought of it. But tliis dispus Uion to dictate to Divine power, and almost to peril our confidence in it upon its doinrj our bidding, is not confined to men of no faith. Jesus again groaning in Iilmself—i. e., as at v. 33, checked or repressed His rising feelings, in the former instance, of sorrow, here of righteous Indignation at their unreasonable un-
Ife did nothini; without His Father, but all by direct communication with Him. 43, 44. and when he Iiad thug spoken, lie cried with a loud voice—On one other occasion only did He this—on the cross. His last utterance was a " loud cry." (JIatthew 27. .50.) "He sliall not cry," said the prophet, nor, in His ministry, did He. %\'hat a sublime contrast is this " loud cry" to themagical "whisperings" and "mutterlngs" of whicli we read in Isaiah 8. belief. (Cf. Mark 3. 5.) [Webster and Wilkinson.] But here, too, struggling emotion was deeper, now that His ej'e was about to rest on the spot where lay, In the still horrors of death. His friend, a cave—the cavity, natural or artificial, of a rock. This, with the number of condoling visitors from Jerusalem, and the costly ointment with which Mary afterwards anointed Jesus at Bethany, all go to show that tlie family were in good circumstances. 39—1:1. .Tesus said, Take ye away the stone—spoken to the attendants of Martha and Mary; for It was a work of no little labour. [GnoTIUS.] According to the Talmudists, it was forbidden to open a g.ave after the stone was placed upon it. Besides other dangers, they were apprehensive of legal impurity by contact v/itli tlie dead. Hence they avoiiled coining nearer a grave than four cubits. [Maimoxiuks in LAiMi'E.] But He who touched the leper, and the bier of the widow of Nain's son, rises here also above these Judaic memo-
11); 21). i [as Grotius remarks]! II Is .second only to the grandeur of that voice which sliall raise all Die lU-ad, ch.
5.28,21); 1 Thessalonlans i. 16. Jesus saitli unto them, Loose him and let him go—Jesus ViM 11 noiiii)re do this Himself than roll away the stone. The oniwas the necessary jM'cpam/iOJi for resnrrecli'in. the other the necessary sequel to it. THE I.IKE-GIVINQ Ai:T ALONE He ItESEKVE."! TO Himself. .So in tlie quickening of the dead to .spiritual life, human insfrumcntidity is employedfirst toprepare the u-ny, and then to turn it to account. 4.'», 4fi. Many . . . which had seen. . . Iielieved, but some went to the Pliaris« es .-uid told wliat Jesus had done—The two classes which continually reappear In the Gospel history; nor Is there ever any great work of God wliich does not produce both. 'It la remarkable that on eacli of the three occasions on which our Lord ral-sed the dead, a large numlier of persons wa;« assembled. In two Instances, the resurrection of th« widow's son and of Lajr.arus. these were all witnesses of the miracle; In the third (of Jairns' daughter; they were necessarily cognizant of it. Yet this Imixirtant circumstance is iu each case only iucidemally noticed by Iho rials of evils, every one of which he li.id come to roll away, observe here ivhat our Lord did Jlinisclf, a)id what He made otiicrs do. As Klijah himself repaired the altar on C'armel, arranged the wood, cut the victim, and placed the piece.s on the fuel, liut made the bystanders fill the Burrounding trench with water, that no suspicion might arise of fire having been secretly applied to the pile (i Kings 18. .30-.'i5); so our Lord would let the most skeptical see that, without laying a hand on the stone that covered Ulsfj iend, lie could recall him tc life. But what could 150
The A nohib.nrj by Mary at Bethany. JOHN xir. Chriat Excweih her Action, off by theft, though that he did ; but simply, had charge of Its contents, was treasurer to Jesus and the Twelve. How worthy of notice is this arrangement, hy which an avaricious and dishonest person was not only taken Into the number of the Twelve, but entrusted with the custody of their little property ! The purposes which this sei'ved are oljvious enough ; but it is further noticeable, that the remotest hint v/as never given to the eleven of Hia true character, nor did the disciples most favoured with the Intimacj' of Jesus ever suspect hiiji, till a few minutes before he voluntarily separated himself from their company—forever! Jesiis said. Let her alone, against the day of my burying hath she done this—not that she thought of His Inirial, much less reserved any other nard to anoint her dead Ijord. But as the time was so near at hand when that office would have to be performed, and nhe was not to have that privilege even after the spices ivere brovghl for the purpose (Mark IG. 1), He lovingly regard.t it as done now. the poor always with you—referring to Deuteronomy 1.5. 11. but me not always—a gentle hint of His approaching departure. He adds, Mark It. 8, "She hath done ivhat she could," a noble testimony, embodying a principle of immense importance. "Verily,! say unto you. Wheresoever this Gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.'' (Matthew 26. 13 Mark 14. 9.) 'In the act of love done to Him she had erected to herself an eternal monument, as lasting as the Gospel, the eternal word of God. From generation to generation this remarkable prophecy of the Ijord has been fulfilled ; and even we, in explaining tills saying of the Redeem.or, of necessity contriliute to its accomplishment.' [Ot,sn.-\usEN.] ' Who but Himself hail tlie power to ensure to any work of m.m, even if resounding in his own time through the whole earth, an imperishable remembrance in the stream of history? Behold once more here, the majesty of His royal judicial suiireniacy in the government of the world, in tliis "Verily I say unto you."' [Stier.] Beautiful are the lessons here. (\.) Love hislovlnns, not put forward or appealed to as a proof of their veracity. In regard to this miraele, wo observe a greater degree of preparation, botin in the provident arrsui Kement of events, and in oiir Lord's actions and words than in any other. The preceding miracle (cure of the man horn blind) is distinguished from all others by the open and formal investigation of its facts. And both these miracles, the most public and best attested of the whole, are related by St. ,Iohn, wiio wrote long after the other Evangelists.' [Webster and Wilkinson.] 47-54. WlinJ <lo wc? for tills manrtoetli mnny miracles, &c.
(/. ff., 'While we trifle, " tills man,'' liy His " many miracles." will carryall before Him; the popular enthusiasm will bring on a revolution, which will precipitate the Romans upon us, and our all will go down in one common ruin.' What a testimony to the reality of our Lord's miracles, and their resistless et Tect, from His bitterest enemies! Calaplins . . . propliesled tliat Jesus sSiould die for tliat. nation, &c.—He meant nothing more than that the way to prevent the apprehended ruin of the nation was to make a sacrifice of the Disturber of their peace. r!ut in givitig utterance to this suggestion of polilif-al expediency, he was so guided as to give forth a Divine i)rediction of deep significance; and God so ordere<l it that it, should come from the lips of tlie high priest for that memorable year, tlie recognized head of God's visible people, whose ancient office, symbolized by the Urim and Thummim, was to decide in thelast resort, all vital questions as the oracle of the Divine will, and not for (Jiat nation only, &c.—These are the Evangelist's wonls, not C'aiaphas's. they toolt council tojn;etl»er to pnt hill) to d<"atl»—Caiaphas l)uf expressed wliat the party were secretly wishing, but afraid to propose. Jesus wnlked.no more openly among tl»e Jews—How could He, unless He had wished to die before His time? near the wiklerness—of Judea. a city called ICphraiin— lietween .Jerusalem and .lericho. 35-5t. Passover at linnd. . . mnnj'- went up liefore the Passover to purify themselves—from any legal uncleanness which would have disqualified them from keeping the feast. Tills Is mentioned to introduce the graphic statement whicli follows, souafht for Jesus, and spake among themselves us tl>ey stood in the temple—giving forth the various conjectures and speculations about the proiiability of His coming to the feast, that he will not coine 1—The form of this question implies the opinion that He rather iroidd come, chief priests and Pharisees liad given commandment that if any knew where he were, they should sliow It, that they miglit take him—This is mentioned to account for the conjeclures whether He wouUI come, in spite of this determination to seize Him. to Christ transfigures the humblest services. All, indeed, who have themselves a heart value its least outgoings beyond the most costly mechanical performances; but how does it endear the Saviour to us to find Him endorsing the principle as His own standard in judging of character and deeds " Wliiit ttioiiirh in poor ami liiimMe guise
Tlioii lipro dl(t!-t sojourn, cnttjige-born, Ti't frnin Tliy glory in flip skies Onr ('artlily gokl Tlion didst not scorn. For liove di'liglits to bring tior lipsf. And whore Love is, that offering evermore is blest.
" Love on the Saviour's flying head
CHAPTER XII.
Her spikenard drops nnlilam'd may pour, May mount His cross, and wrap Him dt-ad
Ver. 1-11. The Anointino at Bethany. —See on Matthew 26. 6-13. 1-8. Six days before the Passover i. e., on (he 6th day before i t ; probablj' after sunset on Friday evening, or the commencement of the .Jewish uribbath preceding the Passover. Martha served—This, with what is afterwards said of Mary's way of honouring her Lord, is 80 true to thecharacter in whicli those two women appear In Luke 10. 3.S-1'2, as to constitute one of the strongest and most delightful confirmations of the truth of both narra-
In spices from the golden shore," etc. [Kehi.e.]
(2.) Works of utility should never be set in opposition to the promptings of self-sacrificing love, and the sincerity of those wlio do so is to be suspected. Under the mask of concern for the poor at home, liow many excuse themselves from all careof the perishing heathen aliroad.
(.3.) Amidst conflicting duties, that which onr "hand fp?-e«e)i^/2/)flndeth todo" is to be preferred, and even a less duty o?i/i/<o be done now to a greater t!iat can be done at any time. (4.) " H there lie first a willing mind, it is accepted according to that a man hath, and not according to that he hath not " (2 Corinthians 8. 12).—" She hath done what she could." (.').) As Jesus belield in spirit tlieuniversal diffusion of His Gospel, while His lowest depth of humiliation was only approaching, so He regards the facts of His earthly histonj as constituting the substance of this Oospel, and the relation of them as jnst the " preaching of this Gospel." Not that preachers are to confine them.selves to a bare narration of these facts, but that they are to make their whole preaching turn upon them as its grand centre, and derive from them its proper vitality; all that goes before this In the Bible being but the preparation for them, and all that follows but the scqwL tives. See also on ch. 11.211. T.iazams sat at the fj>l>le ' Betirei'n the raised Laznrii.i and the healed /pjjcj' (Si mon, Mark 14. 3), Vie Iord jtmbnhli/ sil-t as heliveen tn o trophie.i of Hix glorji.' [Stiku.) spikenard—or pure nard, a celebrated aromatic. (Cant. 1. 12.) anointed the feet of .Tesus—and "poureil it on His hea<l," Matthew 26. 7; Mark It..?. The only use of this was to refresh and exhilarate—a grateful compliment in the Kast, amidst the closeness of a heated atmospliere, with many guests at a feast. .Such was the form In which Mary's love to Christ, at so much cost to herself, poured itself out. Judas . . . who should hetray hlin—For the reason why this is here mentioned, 8ee on Matthew 20. 0. three hundred pence—between nine and ten pounds sterling, had the hag—the purse or ireasure-chest. bare what wag put there—not, bare it
Chrisls Discourse with the Greeks, JOHN XII. He Foretelleth His Death, law of the Kingdom of God In its most sublime form, so the very utterance of it on this occasion served to sustain His own Spirit in the double prospect to which He had 0-11. Crowds of the Jerusalem Jews hastened to Bethany, not so much lo see Jesus, whom tliey knew to be there, us to see dead Lazarus alive; and this, issuing in their accession to Christ, led to a plot against the life of Lazarus also, as the only means of arresting the triumphs of Jesus justalluded. If anyman serve me, let him follow me| and where I am, there shall also myservant l>e : If any man serve me, him will my Father \\ono\\r—Jesus here claims the same absolute subjection to Himself, as the law of men's exaltation to honour, as He yielded to the Father. 27, 28. Kow is my soul troubled—He means at the prospect of His death, just alluded to. Strange view of the Cross this, immediately after representing it as the hour of His glory! (v. 23.) But the two views naturally meet, and blend Into one. It was the Greeks, one might say, that troubled Him. 'Ah! they shall see Jesus, but to Him it shall be a costly sight.' and what shall I say J—He is In a strait betwixt two. The death of the cross was, and could not but be, appalling to His spirit. But to shrink from absolute subjection to the Father, was worse still. In asking Himself, "What shall I say'/" He seems as if thinking aloud, feeling His way between two dread alternatives, looking both of tliem sternly in the face, measuring, weigliing them, in order that the choice actually made might be seen, and even by himself the more vividly (seet). 19)—to such a pitch had these chief priests come of diabolical determination to shutout tlielightfrom themlielves, and queiicli it from the earlli
12-19. CuRiST's Tkiumphal, Entiiy into Jerusalem.
on Matthew 2L1, &c. ; aud Lake 19. 20, &c. 12. On tlie next day—the Lord's day, or Sunday (see on v. 1); the tenth day of the Jewish month Nisan, on which the Paschal Lamb was set apart to be "kept up until the Hth day of the same month, when the whole assembly of the congregation of Israel were to kill It in the evening." (Exodus 12. 3, 6.) Even so, from the day of this solemn entry into Jerusalem, "Christ our Passover" was virtually set apart to be "sacrificed for us." (1 Corinthians 5.
7.) 16. Wlten Jesus was $;lorifie(1, tlicn remembered tUey tliat tliese tilings were written of" lilm, &c.—The Spirit, descending on them from the glorified Saviour at Pentecost, opened their eyes suddenly to the true sense of tlie Old Testanrent, brought vividly to their recollection tliis and other Messianic predictions, and to their unspeakable astonisliment sliowed them tiiat tliey, aud felt, to be a profound, deliberate, spontaneous election. Father, save me from this hour—To take this as a question—' Shall I say. Father, save me,' &c.—as some eminent editors and interpreters do, is unnatural and jejune. all tlie actors in tliese scenes, had been unconsciously fulfilling those predictions.
20-3(). Some Gkeeks Desire to See Jesus—The Discourse AND Scene thereupon. 20-33. Greeks—Not Grecian Jews, but Greek proselytes to the Jewish faith, who were wont to attend the annual festivals, particularly til is primary one, the Passover, tlic saiae came tlicrcfore to Plillip of Betlisaida—jiossibly as being from the same quarter, saying, We would see Jesus—certainly in a far lietter sense tlian Zaccheus. (Luke 19. 3.) Perhaps He was tlien in that part of the temple court to whicli Gentile proselytes had no access. 'These men from the ivest represent, at tlie end of Christ's life, what the %vise men from the <?nr.s< represented at its beginning; but those come to the cross of tlie King, even as these to His. manger.' [Stier.] PJillip telletJi Andrew-As follow-t«wnsmen of 15ethsaida (cli. 1. 4-1), these two seem to have drawn to each other. Andrew and Pliilip tell Jesus—The minuteness of these details, while they add to the graphic force of the narrative, serve to prepare us for something important to come out of this introduction. 23-26. Jesus answered tliem, Tlie Iioitr is come that It is a real petition, like that in Gethsemane, "Let this cup pass from me;" only whereas, there He prefaces the prayer with an "If it be possible," here He follows it up with wliat is tantamount to that—" Nevertheless for this cause came I unto this hour." The sentiment conveyed, then, by the "prayer, in both cases, is twofold: (1.) that only one thing could reconcile Him to the death of the cross—its being His Father's will He should endure it— and (2.) that in this view of it He yielded Himself freely to it. What He recoils front is not siibjcclion to His Father's will ; but to slwiv liow tremendous a self-sacrifice that obedience involved. He first asks the Father to save Him from it, and tlien signifies how perfectly He knows that He Is there for the very purpose of enduring it. Only by letting these mysterious words speak their full meaning do they become intelligible and consistent. As for those who see no bitter elements in the death of Christ— nothing beyond mere dying — what can they make of such a scene? and when they place it over against the feelings with which tliousands of His adoring followers have welcomed death for His sake, how can they hold Him tlie Son of man sliould be glorilied q. d., 'They would see .lesus, would tliey? Yet a little moment, and they shall see Him so as now they dream not of. The middle wall of partition that keeps them out from the commonwealth of Israel is on the eve of breaking down, "and I, tip to the admiration of men ? Father, glorify thy name by a present testimony. I have hoth glorlfled it—referring specially to the voice from heaven at His baptism, and again at His transfiguration, and will glorify It again— i. p., in the j'et future scenes of his still deeper neif I bo lifted up from the earth, shall draw all men unto Me:" I see tliem " flying as a cloud, and as doves lo their cots"—a glorious event that will be lor the .Son of man, by which this is to lie brought about.' It is His death He thus sublimely and delicately alluded to. Lost in the scenes of triumph which this desire of the Greeks to see Him called up before His view. He gives no direct answer to their petition for an interview, but sees the cross whicli was to bring them gilded with glory. Except a corn of wheat fall lntx> tlic ground and die, It abidetit alone; but if it die, It bringeth forth much fruit—The necessity of His deatli is here brightly expressed, and its proper operation and fruit life springint/ forth out of death —Imaged forth by a beautiful and deeply significant law cessity; although this promise was a present and sublime testimony, which would irradiate theclouded sjiirit of the Son of man. 29-33. the people therefore that stood by, said, It thundered J others, an angel spake to him some hearing only a sound, others on arllculate, but to thepi unintelligible voice. Jesus said. This voice came not because of ine, but for your sakes—i. e., probably, to correct the unfavourable impressions which His momentary agitation and mysterious prayer for deliverance may have produced on the bystanders. Now U tlie Judgment of this world—the world that " crucified the Lord of glory" (1 Corinthians 2. 8). considered as a vast and complicated kingdom of Satan, breathing Ills spirit, doing his work, and involved In his doom, which Christ's death by its hands irrevocably sealed. Now Hhall the prince of this world be cast out—How differently Is that fast-approachiug "hour" regarded in the kingdoms of darkness and of light! 'The hour of relief; from the dread Troubler of our peace—how near It Is! Yet a little moment, and the day Is ours!" So It was calculated and felt in the one region. "Now shall the prince of this worUl be cast out," Is a somewhat differ*
the vegetalile kingdom. For a double reason, no doubt, tills was uttered—to expl.ain what he had .said of His death, as the hour of His own glorification, and to sustain His own Spirit under the agitation which was mysteriously coming over It in the view of that death. He that lovetli Ills life shall lose It; and he that hateth his life In this world shall keep it unto life eternal—Sec on Luke 9. 21. l)i(iour Lord mean to exclude Himself from the operation of the great principle here expres.sed— "enunciation tlic law of sclf-preservat.inn ; and Its converse, eiit view of the same event. We know who was right. Though yet under a veil. He sees the triumphs of tho Cross In unclouded and transporting light And I, If I gelf-preservati'in the law of sr!f-destr>iptiot) f On t he contrary, as He ticca me Man to exemplify this fundamental lo'2
Clirist Forelelleth the ifanner of His Death. JOHN XIII. Jesus Washes the Disciples' Feet. be lifted up from the enrtli, tvlll draw all men nnto me—The "I'' here is emphatic— I, taking the place of the world's ejected prince. "If lilted up," means not only a/ler that I have been lifted up, but, t)irour/h the virmore than the praise of God—'a severe remark, considering that several at least of ttiese persons afterwards boldly confessed Christ. It indicates the displeasure with which God regarded their conduct at this time, and v/ith whicli He continues to regard similar conduct.' [Webster and Wilkinson.] 44-50. .Tesus cried—in a loud tone, and with peculiar soleiniiily. (Cf. cli. 7. 37.) anil said. He that believeth, &c.—This seems to be a supplementary record of some weighty proclamations, for whicli there had been found no natural place before, and introduced here as a sort summary and winding up oi His whole testimony. tue of thai uplifting. And truly, tlie death of llie Cross, In all Its signitlcauce, revealed in the light, and borne In upon tlie heart, by the power of the Holy Gliost, possesses an attraction over the wide world— to civilized and savai;y, learned and illiterate, alike—which Ijreaks down all opposition, assimilates all to itself, and forms out of the most heterogeneous and discordant materials a kingdom of surpassing glorj', whose uniting principle is adoring subjection "to Him that loved them." "Will draw all men 'unto Me,'" says He. What lips could venture to utter such a word but His, which "dropt as an honeycomb," whose manner of speaking was evermore in the same spirit of conscious equality witli tlie Father? This he said, signifying what death he should die—i. e., "by being lifted up from tlie earth" on "the accursed tree" (ch. 3. H; 8. 28). 31-. We have heard out of the law—the scriptures of tlie Old Testament, referring to such places as Psalm 89. 28, 29; 110.4; Daniei2.44; CHAPTER Xin.
Ver. 1-20. At the Last Supper Jesus V,'ashes thk Disciples' Fkkt—the Discourse arising thereupon. —1. 'When Jesus knew that his hour was come that he should depart out of this worhl unto the Father—On these beautiful euphemisms see on Luke !J. 31, 51. having loed his own which were In ti»e worlld, he loved them unto the end—The meaning is, that on the very edge of His last sull'erings, wlien it might have been supposed that He would be absorbed in Plis own awful prospects. He was so far from forgetting " His own," who were to be left struggling "in the world" alter He had "departed out of it to the Father" (ch. 17. 11), tliat in His care for them He seemed scarce to think of Himself save in connection witli them : "Herein is love," not only "enduring to the end," but most affectingly manifested when, judging by a human standard, least to be expected. 3. supper being ended—rather, ' being prepared,' 'being served,' or 'going on;' for tliat it was not "ended" is plain from v. 2G. the devil having now—or, 7.13,14. that Chrlstthe Christ "endureth for ever." and how sayest thon, The Son of 3Ian must he lifted up, &c.—How can that consist witli tliis "uplifting?" They saw very well both that He was holding Himself up as the Clirisl and o Christ to die a violent death ; and as that ran counter to all their ideas of the Messianic prophecies, they were glad to get tliis seeming advantage to justify their unyielding attitude. 35, 36. Yet a little while U the light with you, walk while ye have the light, &c.—Instead of answering their cjuest ion, He warns tliem, with mingled majesty and tenderness, against trifling with tlieir last brief opportunity, and entreats tiiem to let in the Light while they ha it in the midst of them, that themselves might be " light in the Lord." In this ' already'—put Into the heart of Judas to betray him referring to the agreement he had already made with the chief priests (Luke 22. 3-6). 3. Jesus knowing that the Father had given all things into his liajjds, &c.—This verse is very sublime, and as a preface to what follows, were we not familiar with it, would fill us with inexpressible surprise. An unclouded perception of His relation to the Fatlier, the coraraission He held from Him, and His approaching return to Him, possessed His soul. 4, 5. he riseth from supper, and laid aside his (outer) garments —which would have impeded tile operation of washing —and took a towel and girded liiiuself—assuming a servant's dress, began to wash— ' proceeded to wash.' Beyond all dovbl the feet of Judas were uashcd, as of all the csuse, all the clouds which hung around His Person and Mission would speedily be dispelled, while if tliey continued to hale the light, bootless were all His answers to their merely speculative or captious questions. (See on Luke 13. 23.) These things spake Jesus, and departed, and did hide himself from them—He who spake as never rnan spake, and immediately after words fraught with unspeakable dignity and love, had to "hide Himeelf" from His auditors! What then must thei/ have been? He retired, probably to Bethany. (The parallels are, Matthew 21.17; Luke 21. 37.) 37-41. It is the manner of this Evangelist alone to record his own leflections on the scenes he describes; but here, liaving arrived at wliat was virtually the close of our Lord's public ministry, he casts an afl'ccting glance over the fiuitlessnoss of His whole ministry on the bulk of tlie now doomed people, though he had done so many miracles—The word used suggests their Jif//i(re as well as number, that the saying of Knaias might be fulfllled—7. d., 'This unbelief did not at all set aside the purposes of God, but, on the contrary, fulfilled them.' therefore thy could not l>elle\'e, because Kttalns said again. He hath blinded their eyes, that they should not see, &c.—That this expresses a posirest. 6-H. Peter saith, Lord, dost thou wash my feetT —Our language cannot bring out the intensely vivid contrast between the "thou" and the " 7ny," which, by bringing them together, the original expresses, for it is not English to say, ' Lord, Thou my feet dost wash?' But every word of this ciuestion is emphatic. Thus far, and in the question itself, there was nothing but the most profound and beautiful astonishment at a condescension to him quite incomprehensible. Accordingly, though there can be no doubt that already Peter's heart rebelled against it as a thing not to be tolerated, Jesus ministers no rebuke as yet, but only Ijlds him wait a little, and lie should understand it all. .Jesus answered and said, What I do thou knowest not now—7. (Z., Such condescension does need explanation ; it is fitted to astonish, but thou shalt know hereafter — 'afterwards,' meaning presently; though viewed as a general maxim, applicable to all darlc sayings in God's word, and dark doings in (Jod's providence, these words are full of consolation. Peter salth unto him, Thou shalt never wash—more emphatically, tive Divine art, by which tho.se who wilfully close tfleir eyes and harden their hearts against the truth are judicially shut up in tlieir unbelief and Impenitence, is admitted by all candid critics fasOLSHAUSBN], though many of them think it necessary to contend that this is no way Inconsistent with the liberty of the human will, which of course It Is not. These things said Esalas, when he saw his gloi-}-, and spake of him—a key of Immense importance to the opening of Isaiah's vision (Isaiah C), and all similar Old Testament representations. ' The Son is " the King Jehovah" who rules in the Old Testament and appears to the elect, as In the New Testament the Spirit, the invisible Minister of the Son, Is the Director of the Church and the Uevealer In the sanctuary of the heart.' [Olshausen.] 4c1, 43. among the chief rulers also— rather, ' even of the rulerg ;' such as Nicodemus and Joseph, because of the Pharisees— i. e., the leaders of the sects; ' Never shalt thou wash' my feet : q. d., ' That is an incongruity to which I can never submit.' How like tlie man! If I wash thee not, thon hast no part with me—What Peter could not subnrl„ to was, that the Master should serve His servant. Xut the whole savino work of Christ wa» one continued series of mich services, endi.n<j with and consum' mated by the most self-sacrificing and transcendent of all services: The Son of Man came not to be ministered unto, bul TO minister, and to give His like a ransom for MANY." (See on Mark 10. 4.'>.) If Peter men could .101 for they were of It themselves, put out of the synaKOgue—See on ch. 9. 22, 34. they loved the praise of men
The Disciplc.i Exhorlcd to IlumUlly. JOHN XIII. The Traitor Indicaled by a Sign. higher sense. Iljit that the Scripture might be iTitlfUlefl —i. c., one has been added to your number, by no accident or mistake, who is none of Mine, but just that he might Bubmit to let his Master go clown so low fis to wash his feet, hoiv should he suffer himself to l>c served by Him nt all f This is couclied under the one pregnant word " wash," which thoufili applioaljle to tlie lower operation which Peter resisted, is the familiar scriptural symbol of that higher c\ean^\n%, which Peter little thouglit he was at the same time virtually putting from him. It is not himiilily fulfil his predicted destiny. He that eateth bread with me—"<iid eat of my bread" (Psalm 41. 9), as one of my family; admitted to the nearest familiarity of disclpleship and of social life, hath lifted up his heel against me—turned upon me, adding insult to injury. (Cf. Hebrews 10. 29.) In the Psalm the immediate reference is to Ah ithophel's treachery again.st David (2 Samuel 17.), one of those scenes in which tlie parallel of his story with that of His great Antitype is exceedingly striking. 'The eating bread derives a fearful meaning from the participation in the sacramental supper, a meaning which must be applied for ever to all unworthy communicants, as well as to all betrayers of Christ who eat the bread of His Church.' [Stier, with whom, and others, we agree in thinking that Judas partook of the Lord's Supper.] I tell you before, that when It comes to pass, ye may believe —and it came to pass when they deeply needed such contirmation. 80. He that recelveth whomsoever I send, recelveth me, &c.—See on Matthew 10.40. The connection here seems to be that despite the dishonour done to Him by Judas, and similar treatment awaiting themselves, they were to be cheered by the assurance that their to refuse xrhat the Lord deigns to do for lis, mto deny tvhat He ftos done, but it is self-willed presumption not rare, however, in those inner circles of lofty relif/ious profession and traditional spirituality, which are found wherever Cliristian truth has enjoyed long and nndistiirbed possession. The truest humility is to receive reverentially, and thankfully to own, the gifts of grace. Lorsl, not my feet only, but also iny hnntls and my lienci—7. rf., 'To be severed from Thee, Lord, is death to me: Jf that be tlie meaning of my speech, I tread iipon it; and if to be washed of Thee have such significance, then not my feet only, but hands, head, and all, he washed !' This artless expression of clinging, life-and-death attachment to Jesus, and felt dependence upon Him for his whole, spiritual wellbeing, compared with the similar saying in ch. 6.68, 69 (on which see notes), furnishes such evidence of historic verity as no thoroughly honest mind can resist. He that is waslietl— in tliis thorough sense, to express which the word is carefully changed to one meaning to wash as in a bath, jieedoth not— to be so washed any more, save to wash Ills feet—needeth to do no more than wash his feet Catid here the former word is resumed, meaning to wash the hands or feet), but Is clean every whit'— or, 'as a whole.' Tliis sentence is singularly instructive. Of the two cleanmngs, the one points to that whicli takes place at the commencement of the Christian life, embracing complete absolution from sin as a guilty state, and entire deliverance from it as a polluted life (Revelation 1. 5; 1 Corinthians 6. 11)—or, in tlie language of theology. Justification and Itegenei-alion. Tliis cleansing is effected once for all, and is never repeated. The other cleansing, described as that of "the feet," is .wch as one walking from a bath quite cleansed still needs, in consequence of >iis contact with the earth. (Cf. Kxodns 30. IS, 19.) It is the daily cleansing which we are taught to seek, when in the spirit of adoption we say, "Our Father which art in heaven—/orgive us our debts :" and, when burdened with the sense of manifold short-comings—as what tender spiritof a Christian is not?— is it not a relief to be permitted thus to wash our feet after a day's contact witli the earth ? This is not to call in question tlie completeness of our past justificaoffice, even as His own, was Divine.
21-30. The Traitor Indicated—He Leaves tite SupPEH-Roost. 21, When .Tesus l»ad thus said, he was troubled in spirit, and testltied, and said, Verily, verily, I say unto you. One of you shall betray me— The announcement of i'. 18 seems not to have been plain enough to be quite apprehended, save by the traitor himself. He will therefore speak it out in terms not to be misunderstood. But tuiw much it cost Him to do this, appears from the "trouble" that came over His "spirit" —visible emotion, no doubt—liefore He got it uttered. What wounded susceptibility does this disclose, and what exquisite delicacy in His social intercourse with the Twelve, to whom He cannot, without an effort, break the subject ! 32. the disciples looked one on nnotlter, doubting of whom he spake— Further intensely interesting p.articulars are given in the other Gospels: (1.) "They were exceeding sorrowful." (Matthew
26. 22.) (2.) "They began to Inquire among themselves which of them it was that should do this thing." (Luke
22, 2.?.) (3.) "The.v began to say unto Him one by one, Is it I, and anotlier. Is it I?" Generous, simple hearts! They abhorred the thought, but. Instead of putting it on others, each was only anxious to purge himself, and know tion. Our Lord, while graciously insisting on wasliing Peter's feet, refuses to extend tlie cleansing farther, that the symbolical instruction intended to be conveyed might not be marred, nnrt ye are clean—in the first and whole sense, but not all—important, as showing that Judas, instead of lieing as true-liearted a disciple as the rest at if he could be the wretch. Their putting it at once to Jesus Himself, as knowing doubtless who was to do it, was the best, as it certainly was the most spontaneous and artless evidence of their Innocence. (4.) Jesus, apparently while tills questioning was going on, added, "The Son of man goeth as it is written of Him, but woe unto that man by whom the Son of man is betrayed ! It had been good for tliat man if lie had not been born." (Matthew 26. 24.) (5.) "Judas," last of all, "answered and said. Lord, Is it If" evidentl,v feeli?ig that when ail were saj'ing this, if he held his peace, tliat of itself would draw suspicion upon lilin. To prevent this the question is wrung out of him, but perhaps, amidst the stir and excitement at the talile, in a half-suppressed tone—as we are inclined to lliiuk the answer also wa.s—"Thou hast said" (Matthew 26. 25), or possibly by little more than ft first, and merely frdliiig a u'ay afterwards—as many represent it never experienced that cleansing at all which made the others what they ivere. 13-1.3. Kno%v ye what I have donel i.e., its intent. The question, however, was put merely to summon their attention to His own answer. Ye call me Master (Teaclier)—and Lord learning of Him in the one capacity, o&c.'/'".''/ Him in the other, and ye gay well, for .so 1 am—Tlie conscious dignit.v with which this claim is made is remarkable, following immediately on His laying aside the towel of service. Yet what is this whole history liut a succession of sucli astonishing contrasts from first to last? If I then — the Lord—have -washed your feet— the servants'— ye — but fellow-servants — oufjht to wasl» one another's feet—not in the narrow sense of a literal washing, profanely caricatured by popes and emperors, but by the very humblest real services one to anotlier. 10, 17. The servant Is not greater than his I.iord, &o.—an oft-repeated saying. (Matthew 10. 21, Ac.) If ye know these thli>gs, happy are ye If ye do them—a hint that even among real Christians the doing of sucli things would come lamentably short of the knoujing. IS, 19. I speak not of you all — tlie "happy are ye," of v. 17, being on no supposition applic-.sign ; for from v. 2S it is evident tliat till the moment when he went out he was not openly discovered. 23-'^ri. tikere was leaning on .Tesus' bosom one of his disciples, whom .Tesus loved—Thus modestly does our Evangelist denote himself, as reclining next to Jesus at the table. P.fter beckoned to him to ask who It gliould be of whom he spake-reclining pioliubly at tlie corresponding place on the other side of Jesus. He then lying—rather 'leaning over' on Jesus' bosom—saHh — »i a whisper, "Lord, who is it?" Jesus answered—<i/40 inaudibly, the answer being communicated to Peter perhaps from behind—He to whom I shall give a sop wlien I have dipped it—a piece of the bread soaked iu the wiue or the allle to Jud.as. I know whom I have chosen—in the 154
Petet'i Denial of Christ Predicted. JOHN XIV. Christ Com/orteth His Disciples. only employed by Paul (Galatians 4. 19), Is appropriated by the beloved disciple himself, who no fewer than sevu times employs it in his first Epistle, ye shall seek me eauoe of the dish; one of the ancient ways of testifying peculiar rcjard; of. v. IS, "lie that eatelh bread with me." And when lie Jia«l dippecl, he gave it to Judas, &c. Thus tlio siti of .ludas' treachery was an affecting expresfeel the want of Me. as I said to the Jews—ch. 7. ;il; 8,
21. But, oh in what a different sense ! a new commandment I give unto you, That ye love one another ; as 1 have loved you, that ye also love one anotlier, iSic. This was the new feature of it. Christ's love to His peopla in giving His life a ransom for them was altogether new, and consequently as a Model and Standard for theirs to one another. It is not, however, something transcending the great moral law, which is "the old commandment" sion, and tlie last, of tlie Saviour's wounded love ! 27-
30. after tlie sop Satan entered Into lilm— V'ei y solemn are these brief hints of the successive steps by which Judas re.ached the climax of his guilt. "The devil had already put it into his heart to betray his Lord." Yet wno can tell what struggles he went through ere he brought himself to carry that suggestion into effect? Even after this, however, his compunctious were not at an end. "With the thirty pieces of silver already in his pos- (1 John 2. 7, and see on Mark 12. 28-3.'?), but that law in a new and peculiar form. Hence it is said to be both neiv and session, he seems still to liave quailed—and can we wonder? When Jesus stooped to wash his feet, it may be the old (1 John 2. 7, 8). by this shall all men knowtliat ye are my disciples—the disciples of Him who laid down His life for those He loved, if ye have love one to anotlier, &c.—for My sake, and as one in Me; for to such love men outside the circle of believers know right well they are entire strangers. Alas, how little of it there is evenwithinthiscircle! 36-38. Peter said—seeing plainly in these directions how to behave themselves, that He was indeed going from them, tord, wlilther goest thou T having hardly a glimmer of tlie real truth. Jesus answered, Tliou canst not follow me now, but thoii shalt follow me afterwards—How different from what He said to the Jews : "Whither I go j/e cannot come." (Ch. 8. last struggle was reaching its crisis. But that word of the Psalm, about "one that ate of his bread who would lift DP his heel against Him," probably all but turned the dread scale, and the still more explicit announcement, that one of those sitting with Him at tlie table should betray Him, would beget the thought, 'I am detected; it
Is now too late to draw back.' At that moment the sop
Is given ; offer of friendship is once more made—and how affectingly ! But already " Satan has entered into him," and though the Saviour's act might seem enough to recall him even yet, hell is now in his bosom, and he says within himself, 'The die is cast; now let me go througli with it; 21.) Why not now! I will lay do-»vn my life for your sake—He seems now to see that it was death Christ referred to as what would sever Him from them, but is not staggered at following Him thither. Jesus answered, ' Wilt thou lay down thy life for my sake T—In this repetition of Peter's words there is deep though affectionate irony, and this Peter himself would feel for many a day after his recovery, as he retrace<l the painful parfear, begone!' (See on Matthew 12. iS-lo.) Then said Jesus nnto lilm, That thou docst, do quickly—7. d., 'Why linger here?' Thy presence is a restraint, and thy work stands still; thou hast the wages of iniquity, go work for it!' no man knew for what intent he spake this unto him . . . some t houglit Jesus said, Buy what we need . . . or, give to tlie poor—.a very important statement, as showing how carefully Jesus had kept the secret, and Judas his hypocrisy, to the last. He then, having received the sop, went immediately out—severing himself /or ever from that lioly society with which he never had any spiritual sympathy, and it wasniglit ticulars. Verily . . . The cock, &c.—See on Luke 22. 31-31.
CHAPTER XIV.
Ver. 1-31. Discourse at the Table, after Supper.— 'We now come to that portion of the evangelical history which we may with propriety call its Holy of Holies. Our Evangelist, like a consecrated priest, alone opens up to us the view into this sanctuary. It is the record of the last moments spent by the Lord in the midst of His disciples before His passion, when words full of heavenly thought flowed from His sacred lips. All that His lieart, glowing, with love, had still to say to His friends, was compressed, into this short season. At first (from ch. 1.3. 31) the intercourse took the form of conversation; sitting at table, they talked familiarly together. But when (U. 31) the repast was finished, the language of Christ assumed aloftier strain; the disciples, assembled around their' Master, listened to the words of life, and seldom spoke a. word (only ch. 16. 17, 29). At length, in the Redeemer'ssublime intercessory prayer. His full soul was jjoured' forth In express petitions to His heavenly Father on uehalf of those who were His own. It is a peculiarity ofthese last chapters, that they treat almost exclusively of', the most profound relations—as that of the Sou to tna Father, and of both to the Spirit, that of Christ to tha Church, of the Church to the world, and .so forth. Moreover, a considerable portion of these sublime communications surpassed the point of view to wliich the disciples had at that time attained ; hence the Redeemer frequently repeats the same sentiments in order to impress them, more deeply upon their minds, and, because of what they b\it far blacker night in the soul of Judas than in the sky over his head.
31-38. Discourse after the Traitor's DeparturePeter's Self-Confidence—His Fali, Predicted. 31. When lie was gone out, Jesus said, Now is the Son of man glorified-These remarkable words plainly imply that up to this moment our Lord had spoken under a painful restraint, the presence of a traitor within the littlecircle of His holiest fellowship on earth preventing the free and full outpouring of His heart; as is evident, indeed, from those oft-recurring clauses, "Ye are not all clean," " I speak not of you all," &C. " Now" the restraint is removed, and the emliankment which kept in the mighty volume of living waters having broken down, they burst forth in a torrent which only ceases on His leaving the supper-room and entering on the next stage of His great work—the scene in the Garden. But with what words Is the silence first broken on the departure of Judas? By no reflections on the traitor, and, what is still more wonderful, by no reference to the dread character of His own approaching sufferings. He does not even Qame them, save by announcing, as with a burst of triumph, that the hour of His glory has arrived ! And what is very remarkable, in live brief clauses He repeats this word "g\or\{y" five times, as if to His view a coruscation oC glories played at that moment about the Cross. (See on oh. 12. 23.) God is glorified in him—the glory of Each reaching Its zenith in the Death of the Cross ! If God be glorified in Mlm, God shall also—in return and reward still did not understand, points them to the Iloly Sjilrit, who would remind them of all His sayings, and lead them into all truth (14. 2ti).' [Olshausen.] 1. Let not your heart be troubled, &c.—What myriads of souls have not these opening words cheered, in deepest gloom, since first they were uttered ! ye believe iu Qwl—absolutely, believe also in me—</. d., 01 this highest of all services ever rendered to Him, or capable of being rendered—glorify him In Himself, and straightway glorify Him—referring now to the Resurrection and Exaltation of Christ after this service was over, including all the honour and glory then put upon Him, and that will for ever encircle Him a.s Head of the new creation. 33-35. IJttle children—From the height Of His own glory He now descends, with swot1 pity, to His "little children," all now His own. This term of endearment, nowhere else used In the Gospels, and once 57 ' Have the same trust iu Me.' What less, and what else, can these words mean t And if so, what a demand to make by one sittijig familiarly with them at the supper-table 1 Cf. the saying, ch. 5.
17, for which the Jews took up stones to stone Him, as 155 flhrist the Way, the Truth, and the Life. JOHN XFV. He AJirms His Unity with the Father, "making himself equal with God" (i'. 18). Bnt it is no more efflcacious and blissful than Ilis I)odily presence had been before the Spirit's corning. l>ecause 1 live — not 'shall live,' only when raised from the di;ad ; for it is His unextiuguishable. Divine life of which He speaks, in view of which His death anrf resurrection were l>nl as shadows passing over the sun's glorious disk. Cf. Luke tfai/'er of our trust from its proper Object ; it is l)ut IJte connmrratimi of our trust in the Unseen and Iinpulpahle One vpon His Own Incarnate Sooi, by which that trust, instead of the distant, unsteady, and too often cold and scarce real thing it otherwise Is, acquires a conscious reality, warmth, and power, which makes all thintrs new. This
24. 5; Revelation L 18, " the Living One." And this grand saying Jesus uttered uilh death immediately in view. What a brightness does tliis throw over the next clause, "Ye shall live also!" 'Knowest thou not,' said Li7tiier to the King of Terrors, ' that thou didst devour the Lord Christ, but wert obliged to give Him back, and wert devoured of Him? So l,hou must leave me undevourcil be.- cause I abide in Him, and live and suffer for His nanie'a sake. Men may hunt me out of the world—that I care not for—but I shall not on that account abide in death. J shall live with my Lord Christ, since I know and believe that He liveih ." [quoted in StiekJ. At that day—of the Spirit's coming. Ye shall know tliat I am in my Father, ye in me, 1 in you—See on ch. 17. 22. 2:^. •Zl-'H. He tltat liath my commandments and keepetit them, &c.—.See on r. 1."), 16. my Fatlier will love him, and I—Mark the sharp line of distinction here, not only between the Divine Persons but the actings of love in Each respectively, towards true disciples. Juflas sayeth, not Iscariot—Beautiful parenthesis this! The traitor being no longer present, we needed not to he told that this question came not from is Christianity in brief. 2, S. In my Fatlier's Iionse are many mansions—and so room for all, and a place for f.ich. If not I -would have told you—g. d., ' I would tell you so at once; I would not deceive you.' I go to prepare a place for you—to obtain for yon a riglit to be there, and to possess your "place." I will come again and receive you unto mysflf—strictly, at His Personal appearing; but in a secondary and comforting sense, to each individnally. Mark again the claim made:—to come sigain to receive His people " to Himself, that where He is there they may be also." He thinks it oufiht to he enoin/h to he assured that they shall be where He is and in His keeping. 4-7. whitlier I go ye knoiT . . . Tliomas saitit, Lord, -we bnovT not wliither tlion goest. Jesus snitli, I am the way, etc.—By saying this. He meant rather to draw out their inquiries and reply to them. Christ is "the Way" to the Father—"no man cometh unto the Father but by Me;" He is "the Truth" of all we find in the Father when we get to Him, "For in Him dwelleth all the fulness of the Godhead bodily" (Colossians 2. f)), and He is all "the Life" that shall ever flow to us and bless ns from the Godhead thus approached and thus manifested in Him—"this is the true God and eternal life." (1 John C 20.) from henceforth—now, or from this time, understand. 8-13. The substance of this passage is that the Son is the ordained and perfect manifestation of the Father, that His own word for this ought to His disciples to be enough; that if any doubts remained His works ought to remove them (see on ch. 10. 37, 38); but yet that these works of His were designed merely to aid weak faith, and would be repeated, nay exceeded, by His disciples, in virtue of the power He would confer on them after His departure. His miracles the apostles wrought, though wholly in His name and by His power; and the "greater" works—not in degree but in kind—were the conversion of thousands in a day, by His Spirit accompanying them. 13, 14. whatsoever ye ask in my name —as Mediator—that will I do—as Head and Lord of the kingdom of God. This comprehensive promise is emphatically repeated In i'. 14. 15-17. If ye love me, keep my commandments. And I will pray tlie Father, etc. —This connection seemsdesigned to teach that the proper temple for the indwelling Spirit of Jesus is a heart filled with that love to Him which lives actively for Him, and so this was the fitting preparation for the promised gift. He shall give you another Comforter— a word used only l)y John; in his Gospel with reference to the Holy Spirit, in his Jfirst ISpistle (2. 1), w'xth reference to Christ Himself. Its proper sense is an "advocate," "patron," "helper." In this sense it is plainly meant of Christ (1 John 2. 1), and in this sense it comprehends all the cotoliim. But it is as if the Evangelist had said, 'A very different Judas from tlie traitor, and a very different question from any that he wonld h.ave put. Indeed [as one in SriKK says], we never read of Iscariot that he entered in any way into his M.aster's words, or ever pnt a question even of rash curiosity (though it may be lie did, lint that nothing from him was deemed fit for immortality in the Gospels but his name and treason), how manifest tlij-- self to us, and not to tl»e world?—a most natural and proper question, founded on ti. 19, though Interpreters speak against it as Jcivish, we will come and make our abode with him-Astonisliing statement! In the Father's "coming" He "refers to the revelation of Him cm a F(dher Xo the soul, which does not take place till the Spirit comes into the heart, teaching it to cry, Al)ba, Father.' [Ol.siiausen.] The "abode" means a permanent, eternal stay! (Cf. Ijcviticns 2B. 11, 12; Ezekiel 37. 2<i.
27; 2 Corinthians 6. 16; and contrast Jeremiah 14. 8.) 85, 2C. He shall teach you all things, and bring all to remembrance, wliatsoever 1 have said unto you, Ac. See on v. IH, 17. As the Son came in the Father's name, so tlie Father stiall send the Spirit "in my name," says Jesus, I. e., with like Divine power and auihority to reproduce in their souls what Christ taught them, 'bringing to living consciousness what lay like slumbering germs In their minds.' [Olshausex.] On this rests the credibility and ultimate Divine authority of the Oostel n istory. The whole of what is here said of the Sitijit is decisive of His Divine personality. ' He who can regard all the pn'sonal expressions, applied to the Spirit in these three chapters ("teaching," " reminding," "testifying," "coming," "cojivinclng," "guiding," "speaking," "hearing," "prophesying," "taking") as being no other than a long drawn out figure, deserves not to be recognized even as an Interpreter of intelligible words, much less an expositor of Holy Scripture.' [Stier.] Peace I leave with you, my peace I give unto you—If the two preceding ver.ses sounded like a note of preparation for drawing the discourse to a close, this would soinid like a farewell. But oh how dlt Terent from ordinary adieus! Iti-ta partingword, but of richest import, the customary " peace" of a parting friend sublimed and transfigured. As "the Prince of Peace" (Isaiah 0. 6) He brought It Into flesh, carried it about in His Own Person ("My peace"), died to make It ours, left it as the heritage of His disciples upon earth. Implants and maintains It by His Spirit in their hearts. Many a legacy is "left" that Is never "given" to the legivfort as well as aid of the Spirit's work. The Spirit Is here promised as One wlio would supply Christ's oum place in His absence, that He may abide with you forever never go away, as Jesus was going to do in the body, whom the world cannot receive, Ac.—See 1 Corinthians
2. 14. He dwelleth with you, and shall be in you Though the proper fulness of both these was yet future, our Lord, by using both the present and the future, seems phii ]i ly lo s;iy that they already lind t ho germ of t h is great blessing. IH-^O. I will not leave you eoitil TortlrS!!—in ft bereaved and desolate condition—or (as Margin) 'or- •phans.' I will come to you— ' I come' or 'am coming' to you, i. e., plainly by the Spirit, since it was to make His departure to be no bereavement, world seeth (' bcholdpth') me no more, but ye see ('behold') me—His bodily presence, being all the sight of Him which "the world" ever had, or was capable of. It "beheld Him no more" «fter His departure to the Father; hut by the coming of tee, many a gift destined that never reaches Its proper object. But Christ Is the Executor of His own Testament; the peace He "leaves" He "r/ittes:" Thus all Is secure, not as the M-orld givcth—in contrast with the Hje Spirit, tlie presence of Christ was not only continued to His spiritually enlightened disciples, but rendered far
Cfirist Leaveth ITis Petux JOHN XV. Mutual Love of Christ and His People.
—As in a fruit tree, some branches may he fruitful, others quite barren, according as there \f, a, vital connection between the branch and the stock, or no vital connection ; so the dis» ciples of Christ may be spiritually fruitful or the reverse, according as they are vitally and spiritually connected with Christ, or but externally auWd mechanically attached to Him. The fruitless He "taketh away'" (see on v. 6); the fruitful He "purgeth" ('cleanseth,' ' ^vnnetAi') — stripping it, as the husbandman does, of what is rank and luxuriant (Mark 4. 19), "that it may bring forth more fruit;" a process often painful, but no less needful and beneficial than in the natural husbandry. Now—rather, 'Already' —ye are clean tlirough (' by reason of) the word I have spoken to you—already in a purified, fruitful couilition, world, He gives siwerely, substantially, eternally. 38, 39. If ye loved me, ye wonld rejoice, because I said, I go unto tl»e Fatlier, for my Fattier i« greater than I— These words, which Arians and Socinians perpetually quote as triuniphantevidence against the proper Divinity of Christ, really yield no intelligible sense on their principles. Were a holy man on his death-bed, beholding his friends in tears at the prospect of losing him, to say, 'Ye ought rather to joy than weep for me, and would if ye really loved me,' the speech would be quite natural. But If they should ask him, tvfiy joy at his departure was more suitable than sorrow, would they not start back with astonishment, if not horror, were he to reply, "Because my Father is greater than If" Does not this strange speech from Christ's lips, then, presuppose such ieachingon His part as would make it extremely difficult for tliem to think Hecould gain anything bydeparting to the Father, and make it necessary for Him to say expressly that there was a sense in which He could do so? Thus, this startling explanation seems plainly intended to correct such misapprehensions as might arise from the emphatic and reiterated teaching of His proper equality with the Father—as
In consequence of the long action upon them of tliat searching "word" which was "as a refiner's fire." (Malachi 3. 2, 3). abide In me, and I in you ; as the branch caiuiot bear fruit of itself, except it abide in tite vine, &c.—As all spiritual fruitfulness had been ascribed to the mutual inliabitation, and living, active interpenetration (so to speak) of Christ and His disciples, so here the keejiing up of this vital connection is made essential to continued fruitfulness. without me—'apart,' or 'vitally disconnected from Me.' ye can do nothing—spiritually, acceptably, if a man abide not in me, he is cast fortli as a branch . . . withered . . . cast into the fire . . . burned—The one proper use of the vine is to bear fruit failing this, it is good for one other thing—/tte?. (See Kzekiel 1.5. 1-5.) How awfully striking the figure, in this view of it ! if ye abide in me, and my words in you—Mark the change from the inhabitation of Himself to that ol His words, paving the way for the subsequent exhortations i u. if so Exalted a Perscm were incapable of any accession by transition from this dismal scene to a cloudless heaven and the very bosom of the Father—and by assuring them that this was not the ca.se, to make them forget their own sorrow in His approaching joy. 30,31. Hereafter I will not talk mucli with you— ' I have a little more to say, but my work hastens apace, and the approach of the adversary will cut it sliort.' for tlie Prince of this world—See on ch. 12. 31. cometh—with hostile intent, for a last grand attack, having failed in His first formidable assault, Luke 4., from which he " departed (only) for a etasmi" (v. 13). and hath nothing In me nothing of His oicn—nothing to fasten on. Glorious saying ! truth of 9, 10). ask what ye will, and it shall be done unto you —because this indwelling of His words in them would secure the harmony of their askings witli the Divine will. glorl Aed that ye bear much fruit—not only fiom His delight in it for its own sake, but as from ' the juices of the Living Vine.' so shall ye be my disciples evidence your discipleship. 9-11. continue ye in my love—not, 'Continue to love me,' but, 'Continue in tlie possession and enjoyment of My love to you;' as is evident from the next words. If ye keep my commandments, ye sball abide in my love—the obedient spirit of truediscipleslilp cheiishing and attracting the continuance and increase of Clirist's love; and this. He adds, was the secret even of His own " abiding in His Father's love !" l'^16. Tliat ye love one another, &c.—See on ch. 13. 34, 33. greater love hath no man than tliis, that a man lay down his life for his friends—The emphasis lies not on " friends," but on "laying down his life" for them. q. d., 'One can show no greater regard for those dear to him than to give his life for them, and this is the love ye shall find in Me.' ye are my friends. If ye do whatsoever I command you — It is, tliat which makes the Person and Work of Christ the life of tlie world. (Hebrews 9. 14; 1 John 3. 5; 2 Corinthians 5. 21.) But that the world may know that I love the Father, &o.—The sense must be completed thus 'But to tlie Prince of the world, though he has nothing in Boe, I shall yield myself up even unto death, that the world may know that I love and obey the Father, whose commandment it is that I give my life a ransom for many ' Arise, let us go hence—Did they then, at this Btageol the discourse, leave the supper-room, as some able Interpreters conclude? If so, we think our Evangelist would have mentioned it : see ch. IS. l, wliicli seems clearly to intimate tliat they then only left the iiper room. But what do the words mean if not this? We think it was the dictate of that saying of earlier date, "I liave a baptism to be baptized with, and how am I straitened till it beacconiplisked .'"—a spontaneous and irrepressible expression of the deep eagerness of His spirit to get into the conflict, and that if, as is likely, it was responded to somewhat too ' hold yourselves in absolute subjection to Me.' Hencefortli I call you not servants—t. e., in the sense explained in the next words; for servants He still calls them {v. 20). and they delight to call themselves, in the sense of being "under law to Christ" (1 Corinthians 9.20). the servant knoweth not what his lord doetli—knows nothing of his master's plans and reasons, but simply receives and executes his orders, but frienils, for all things that 1 have heard of my Father I liave made known unto you—admitted you to free, unrestrained fellowship, keeping back nothing from you which I have received to communicate. (Cf. Genesis IS. 17; Psalm 25.14; '^saiah 50.4.) Ye have not chosen me, but I you—a wholesale memento after the lofty things He had just said about their mutual indwelling, and the unreservedness of the friendship they liad been admitted to. ordained ('appointed') you, tliat ye should go and l>ring forth fruit. i. e.,give yourselves to it. and that your fruit siiould remain showing itself to be an imperisliable and ever-growing literally by the guests who hung on His lips, in the way
Of a movement to depart, a wave of His hand would be enough to show that He had yet more to say ere they broke up; and that disciple, whose pen was dipped in a love to his Master which made their movements of small consequence save when essential to the illustration of His words, would record this little outburst of the Lamb bastening to the slaughter, in the very midst of His lolly di.sconr.se; while the effect of it, if any. upon His hearers, as of uo consequence, would naturally euougli be passed over.
CHAPTER XV.
Ver. 1-27. DiscouR.SE at the Supper-table ContinOED. 1-8. Tlie sjrir Uual oneness of Clirist and His petiple, and His relation to Diem as tlie Source of alt their spiritual life and fru UfiUness, are here beautifully set forth l)y a figure familiar to Jewish ears. (Isaiali 5. 1, &c.) 1 am tlie ti'uc Vine—of Whom the vine of nature is but a sliadow. my Father the husbandman—tlie great Proprietor of the Vineyard, the I>ord of the Spiritual kingdom. (It is surely unneces.sary to point out llie claim to supreme priiiciiile. (Cf. Proverbs 4.18; 2 Jolin 8.) that whatsoever ye shall ask, &c.—See on v. 7. 17-il. The substance of these important verses lias occurre<l more than once liefore. (See on Matthew 10. 34-;i(>; Luke 12. 4!)-,5.3, &c..) 2^ 25.—See on ch. 9.39-41. If 1 liad not come and spoken unto them, tliey had nol ha<l slii comparatively none; tUvinily Involved In this.) every branch in me that iMsareth not fitt . . , every branch that beareth fruit
Christ (Jom/orteth His Disciples JOHN XVI. by the Promise of the Holy Ghost. all other sins being light compared with the rejection of the Son of Qod. now they Itave no cloak for tUelr sin —rather, ' pretext.' If I lia»l not done tlic works wUieli none other did—See on cli. 12. 37. that the word might he fi Uftlled, They hated ine without a canse—quoted from the Messianic Psalm 69. 4, applied also in the s.^me sense ch. 2. 17; Acts 1. 20 ; Romans 11. 9, 10; 15. 3. 36, li7— 8ee on ch. 14. 16, 17. ye also shall bear witness—rather, 'are witnesses;' with reference indeed to their future witness-bearing, but putting the emphasis upon their present ample opportunities for acquiring their qualiflcations for that great office, inasmuch as they had been " with Him from the beginning." (See on Luke 1. 2.) di cation of Christ's rec?!<Mc/e is to us Divine evidence.brlght as heaven, that Ho is Indeed the Saviour of the world, God's Righteous Servant to justify many, because He bare their iniquities. (Isaiah Si. 11.) Thus the Spirit, in this clause, is seen convmcing men that there is in Christ perfect relief under the sense of sin of which he had before convinced them; and so far from mourning over His absence from us, as an irreparable loss, we learn to glory in it, as the evidence of His perfect acceptance on our belialf, exclaiming with one who understood this point, "Who shall lay anything to the charge of God's elect? It is God that justltieth: Who is he thateondemneth? It is Christ that died; yea, rather, that, is risen again, who is even at the right, hand of God," itc. (Romans 8. 33, .34.) of judgment, because tlie prince of titis world Is Judged By supposing that the final judgment is here meant, the point of this clause is, even by good Interpreters, quite missed. The statement, "The prince of this world is judged," means, beyond all reasonable doub', the same as that in ch. 12. 31, "Now shall the prince of this world be c«.s< out and both mean that his dominion over men, or his power to enslave and so to ruin them, is destroyed. The death of Christ "judged" or judicially overthrew him, and he was thereupon "cast out" or e.vpelled from his usurped dominion. (Hebrews 2. 14 ; lJohn3.8; Colossians 2. 15.) Thus, then, the Spirit shall bring home to men's conscience (1.) the sense of *(«, consummated in the rejection of Him who came to "take away the sin of the world;" (2.) the sense of perfect relief In the righteousness of the Father's Servant, now fetched from the earth that spurned Him to that bosom where from everlasting lie had dwelt; and (3.) thesense of emancipation from the fetters of Satan, whose judgment brings to men liberty to be holy, and transformation out of servants of the devil Into sons and daughters of the Lord Almighty. To one class of men, however, all this will carry conviction only; they "will not come to Christ "—revealed though He be to them as the life-giving One—that they may have life. Such, abiding voluntarily under the dominion of the prince of this world, arejudged in his Judgment, the v.sibla consummation of which will be at the great day. To another class, however, this blessed teaching will have another issue—translating them out of the kingdom if darkness Into the kingdom of God's dear Son. 1*-15. when he, the Spirit of truth, is come . . . lie shall not speak of liimself—i. e., .from Hintself, but, like Christ Himself, "what He hears," what is given Him to communicate, he will sliow you tilings to come—referring specially to those revelations which. In the Epistles par-
CHAPTER XVI.
Ver. 1-33. Discourse at the Supper-Tablb ConCLUBED. 1-5. These things have I spoken unto you, that ye should not be offended, &c.—both the warnings and the eicoxtrac/ements just given, they shall put you out of the synagogue—(Ch. 9. 22 ; 12. 42.) the time Cometh, that whosoever kllleth yon will tlllnk that lie docth Grod service—The words mean religious service— ' that he is offering ii service to God.' (So Saul of Tarsus, Galatians 1. 13, 14; Philemon 3. 6.) these things I said not at ('from') the beginning—He had said it pretty early (Luke 6. 22), but not quite as in v. 2. because I was with you. But now I go my way to htm that sent me, &c. While He was with them, the world's hatred was directed chiefly against Himself; but His departure would bring it down upon them as His representatives, and none of you asketh me, Wlilther goest thou T They had done so in a sort, ch. 13. 36 ; 14. 5 ; but He wished more intelligent and eager inquiry on the suliject. C, 7. But because I have said tiiese things, sorrow hath ftlled your heart—Sorrow had too much paralyzed them, and He would rouse their energies. It Is expedient for you tliat I go away
My Saviour, can it ever be That I should gain by losing thee ? [Keele.]
Yes. for if I go not away, the Comforter will not come onto you, but If I go I will send Him unto you—See on eh. 7. 39 ; 14. 16. And when he Is come, he will, &c.—This is one of the passages most pregnant with thought in the profound discourses of Christ; with a few great strokes depicting all and every part of the ministry of the Holy Ghost in the world—His operation with reference to individuals as well as the mass, on believers and unbelievers alike. [Olshausen.] he will reprove—This is too weak a word to express what is meant. ' Reproof is indeed implied in the term employed, and doubtless the word begins with it. But ' convict' or ' convince' is the thing intended; and as the one expresses the work of the Spirit on the unbe KeviJifir portion of mankind, and the other on the fte Heyinj/, it is better not to restrict i( to either, of sin, because they belleve<l not on n»e—As all sin has its root In unbelief, so the most aggra vated form of unbelief Is the rejection of Christ. The Spirit, however, in fastening this truth upon the conscience, does not extinguish but, on the contrary, consummate and inten.vi/y, the sense of all other tiallj', but most fully in the Apocalypse, open up a vista into the Future of the Kingdom of God, whose horizon is the everlasting hills. He sliall glorify me ; for he shall receive of mine and show it unto you—Thus the whole design of the Spirit's office is to glorify Christ—not in His own Person, for this was done by the Father when ho exalted Him to His own right hand—but in the view and estimation of men. For this purpose He was to "receive of Christ"—all the truth relating to Christ—"and show it unto them," or make tliem to discern It In its own light. The subjective nature of the Spirit's teaching—the discovery to the souls of men of what is Christ outwardly—\s here very clearly expressed; and, at the same time, the vanity of looking for revelations of the Spirit which shall do anything beyond throwing light in the .soul upon what Christ Himself is, and taught, and did upon earth, all tilings sins, of righteousness, because I go to my Ji'ather, and ye sec me no more—Beyond doubt, it is Christ's personal righteoiisness which the Spirit was to bring home to the sinner's heart. The evidence of this was to lie in the great tliat tlie Patlier liath are mine—a plainer expression than this of absolute community with the Fatlier in all things cannot be conceived, though the " all things " here have reference to the things of the Kingdom of Grace, which the Spirit was to receive that He might show it to historical fact, that He had "gone to Ills Katlier and was no more visible to men :" for if His claim to be the Son of God, the Saviour of the world, had been a lie, how should tlie Father, who is "a jealous God," have raised such a l)lasi)hemcr from the dead and exalted him to His right hand? But If He Was the "Faithful and True Witness," the Father's "Righteous Servant," "His Elect, in whom His soul delighted," then was his departure to the I'ather, and consequent disappearance from the view of men, but the fitting consummation, the august reward, of all that He did here below, the seal of His mission, the glorificat ion ns. We have here a wonderful glimpse Into the inncirelations of the Godhead. 10-543. A little wliile, and ye stiall not see me, and again a little wiiile, and yr sliall sec me, because I go to tlie Fatlier—The 'Joy of the world' at their 'not seeing him* seems to show that His removal from them by death was what He meant; and In that case, their 'Joy at again seeing Him of the testimony which He bore on earth, by the reception ' points to their transport at His reappearance amongst them on His rc#-
Its Bearer to tlie Father's bosom. This triumphant vln-
JOHN XVII. to Glorify Him and Preserve his Apostles.
Chrisfs Tnteicessory Prayer to the Father the liour is come—See on ch. 13. 31, 32. glorify thy Son —Put honour upon thy Son, by countenancing, sustaining, and carrying Him through that "hour." given Cgavest') him power overall flesh—See on Matthew 11. 27; 2S. 18-20. give eternal life to as many as, &c.—lii., 'to all that which thou hast given him.' (See on ch.6. 37-40.) This is (that) life eternal, that they might (may) know, &c.—This life eternal, then, is not mere conscious and unending existence, but a life of acquaintance with God in Christ. (Job 22. 21.) thee, the only true God—the vrrection, when they oould no longer doubt his identity. At the same time the sorrow of tlie widowed Cliurch in the al)sence of her Lord in the heavens, and lier transport, at His personal return, are certainly here expressed. 24- as. At that <iay—of the dispensation of the Spirit, as ch.
14.20. ye sliall ask ('inquire of) me notltiiig—by reason of the fulness of the Spirit's teaching. (Ch. 1-1. 2<i; 10. l?i and of. 1 Joli n 2. 27.) nitlierto have ye asked HotUtiig in my name—for 'prayer ire the name of Christ, and piayer to Christ, presuppose His {/?o)-i/ic(7«on.' [Olshausen.] ask —when I am gone, "ia niy name." In proverbs—in ob-
personal living God; in glorious contrast equally with heathen polytheism, philosophic naturalism, and mystic pantheism, and Jesus Christ whom thoii hast Bent—This is the only place where our Lord gives Himself this compound name, afterwards so current in apostolic preaching and writing. Here the terms are used in their strict signification—"Jbsus," because He "saves His people from their sins;" " Christ," as arjoire<ed with the measureless fulness of the Holy Ghost for the exercise of His saving ofllces (see on Matthew 1. 16); "Whom Thou HAST SENT," In the plenitude of Divine Authority and Power, to save. 'The very Juxtaposition here of Jesus Christ with the Father is a proof, by implication, of our Lord's Godhead. The knowledge of Ood and a creature could not be eternal life, and such an association of the one with tlie other would be inconceivable.' [AI/Foed.( scure language, opposed to "showing plainly "— i. e., by the Spirit's teaching. I say not, I will pray the Father for you—as if He were not of //ime?/ disposed to aid you: Christ does pray the Father for his people, but not for the purpose of inclining an unwi Uing par. for the Father
Ixlinself loveth yon, becaiise ye have loved me—Tliis love of theirs is that which is called forth by God's eternal love in the gift of his Son mirrored in the hearts of those who believe, and resting on His dear Son. I came forth from the Father, &c.—7. d., ' And ye are riglit, for I have Indeed .so come forth, and shall soon return whence I came.' This echo of the truth, alluded to in the preceding verse, seems like thinking aloud, as if it were grateful to His own spirit on such a subject and at such an hour.
!i9, -30. His disciples said, ]Vo\v speakest thou plainly, and speakest no proverb, &c.—harilly more so than before ; the time for perfect plainness was yet to come; but having caught a glimpse of His meaning (it was nntliing more), tliey eagerly express their satisfaction, as if fjlad to make anything of His words. How touchiincly does this sliow both the simplicity of their tiearts atid the in- 4:, 5. I have gloritied thee on the earth—rather, ' I glorified' (for the thing is conceived as nowpasO. I have finished (' I finished') the work which thou gavest me to do—It is very important to preserve in the translation the past tense, used in the original, otherwise it might be thought that the work already "finished" was only what He had done be/ore uttering that prayer-; wliereas it will be observed that our Lord speaks throughout as already beyond this present scene (v. 12, &c.), and so must be supposed to include in His "finished work" the "decease wliich He was to accomplish at Jerusalem." And now— in return, glorify thou me—The " J thee" and "Thou me" are so placed in the original, each beside its fellow, as to show that a perfect reciprocity op services of fantile character of their faith ! 31-33. Jesus answered. Do ye now believe I—g. d., ' It is well ye do, tor it is soon to be tested, and in away ye little expect.' the hour cometli, yea, is now come, that ye sliall be scatiereil, evci'y man to his oivn, and shall leave nie alone ; and yet lam not alone—A deep and awful sense of tvrong experienced is certainly expressed here, but how lovingly! That He was not to be utterly deserted, that there was One who would not forsake Him, was to Him matter of tlie Son to the Father first, and then of the Father to the Son in return, is what our Lord means here to express with the glory which I had witli thee before the world was—when " in the beginning the Word was u'ith
IneflTaljle support and consolation; but that He should be without all human countenance and cheer, who as Man was exquisitely sensitive to the law of sympathy, would fill themselves with as much shame, when they afterwards recurred to it, as the Redeemer's heart in his liour of need with pungent sorrow. "I looked for some to take
Ood" (ch. 1. 1), "the only-begotten Sou in the bosom of the Father" (ch. 1. IS). With this pre-existent glory, which He veiled on earth, He asks to be reinvested, the design of the veiling being accomplished—not, however, simply as before, but now ire our nature. 6-8. From praying for Himself He now comes to pray for His disciples. I have manifested ('I manifested') thy name—His whole cliaracter towards mankind, to the men thou gavest me out of the vi-orld—See on ch. 6. 37^0. they have known surely that I came out trom thee—See on cli. 16. 30, 31. 9-14. I pray for them-not as individuals merely, but as representatives of all such in every succeeding age (see on V. 20). not for the world—for they had been given Him "nut o/the world" {v. 6), and had been already transformed into the very opposite of it. The things sought for them, indeed, are applicable only to such, all mine are tliine, and thine are mine lit., 'All my things are thine and thy tilings are mine.' (On this use of the nexder gender, see on ch. G. 37-40.) Absolute community or property between the Father and tlie Son is here expressed as nakedly as words can do it. (See on «. .5.) I am no more in the world (see on t). 4), but these arc in the world q. d., ' Though My struggles are at an end, theirs are not; though I have gotten beyond the scene of strife. pity, Ijut there was none; and for comforters, but I found Tione." (Psalm 69. 20.) because the Father is with me how near, and witli what sustaining power, who can express? TIjese things I have spoken unto you—not tlie Immediately preceding words, but this whole discourse, of whicli these were the very last words, and wlikh He tiius winds up. that In me ye might have peace—in the Bublime sense before explained. (.See on ch. U. 27.) in the world ye shall have tribulation—specially arising from Its deadly opposition to those who "are not of tlie world, but chosen out of tlie world." 80 that the "peace '' promised was far from an unruffled one. I have overcome tlie world—not only 6e/ore you, but /or you, that ye may be able to do the same. (1 John 5. 4, 5.)
CHAPTER XVII.
Ver. 1-2B. The Inteuces-sory Ppaver. — See on ch.
14. 1. Had this prayer not been recorded, what reverential reader would not have exclaimed. Oh to have been within hearing of such a prayer as that must have been, which wound up the whole of His past ministry and ff)rnied the point of transition to the dark scenes which immediately followed! But liere it is, and with such signature of tlie Lips that uttered itth-at we seein rather to hear it from Hiraself than read it from the pen of His faithful reporter. These words spake Jesus, and lifted up his eyes—'Jolin very seldom depicts the gestures or looks of our Lord, as here. P,ut this was an ooaision of which the impression was indelible, and tlie upward look could not be passed over.' [Aj.i-ord.J Father, I cannot sever myself in spirit from them, left behind and only just entering on their great conflict.' Holy Fntlier—an expression He nowhere else uses. " Fathei-" is His wonted appellation, but "holy" is here prefixed, because His appeal was to that perfection of the Father's nature, to "keep" or preserve them from being tainted by the unholy atmosphere of "tlie world" they were still in. keep through thine own name—rather, 'in thy name ;' in the exercise of that gracious and holy character for wliich He was known, that they may be one—See on c. 159
CJirist Pruyelh for His Aj/oslks, JOHN XVII. and for all True Bdievert.
21. I kept (guarded) *l»em in tliy nnme—arti ng as thy Representative on earlli. nniir of Uirni lost, but tlie gon of perdition—' It is not implied liere that the son of perdition was one of tliose wliom the Fatlier had given to the Son, but rather the conlnuy, eli. I.!. !S. [Wisbster and Wilkinson.] It is just as in Luke ). 26, 27, where we are not to suppose that the woman of Surrpta (in .Sidon) was one of tlie widows of I.traet, nor Naanian the Syrian one of tlie lepers in Isr(tel, lliongli the laniuage—the same as here—might seem to express it. son of perditiondoomed to it. (2Tliessalonians 2. 3; Marli 11. 21.) I speak In tlie world, that tliey might luiv-e my joy fialfilled in tUemselTes—7. d., '.Sucli a strain befils rather the upper sanctuary than the scene of conflict; but I speak so "in world beyond its own pale of the divinity of the Gospel, tl generates infidelity to a large extent within its own bosom. But the Spirit of Christ, illuminating, transforming, and reigning in the hearts of the genuine disciples of Christ, drawing them to each other as members of one family, and prompting them to loving co-operation for the good of the worlil — thiij is what, when sufflciently glowing and extended, shall force conviction upon tho world that Christianity is divine. Doubtless, the more that differences among Christians disappear-the mora they can agree even in minor matter.s—the impression upon the world may be expected to be greater, liut it Is not depeiideyit upon this; for living and loving oneness in Christ is sometimes more toucliingly seen even amidst and in spite of minor differences, than where no such differences exist to try the strength of their deeper unity. Yet till this living brotherhocxl in Christ shall show itself strong enough to destroy the sectarianism, selfishness, carnf\lity, and apathy that eat out the heart of Christianity in all the visible sections of it, in vain shall we expect the world to be overawed by it. It is when "the Spirit shall be poured upon us from on high," as a Spirit of truth and love, and upon all parts of the Christian territory alike, melting down differences and heart-burnings, kindling astonishment and sh.ame at past unfruitfulness, drawing forth longings of catholic affection, and yearnings over a world lying in wickedness, embodying themselves in palpable forms and active measures— it is then that we may expect the effect here announced to be produced, and then it will be irresistible. Should not Christians ponder these thi?iffsf "should not the same mind be in them which was also in Christ Jesus" about this matter f should not His prayer be theirs f and the glory whi«'h thou gavest (' hast given') me I have given them, that they may be one, even as we are one—The last clause shows the meaning of the first. It is not the future glory of the heavenly state, but the secret of that present unity just before spoken of; the glory, therefore, of the indwelling Spirit of Christ; the glory of an accepted state, of a holy character, of every grace. I in tliem, and thon In me, thnt they may be made perfect In one—See on t'. 21. 2426. Fatlier, I will—The majesty of this style of speaking tfie world," that My joy, tlie joy I exi)erience in knowing that such intercessions are to be made for them by their absent Lord, may be tasted by those who now hear them, and by all who shall hereafter re.ad the record of them. 15-1'J. I pray not tliat tlion slionldest take tliem ont of tlie ivorld—for that, though it would secure their own safet.y, would leave the world unblessed by their testimony. Imt keep tliem from tlie evil—all evil in and of the world. Tliey are not of tlie world, even ns I am not of tlie world—See on ch. 15. 18, 19. This is reiterated here, to pave tlie way for the prayer which follows. Sanctify them—As the former prayer, "Keep them," was negative, asking protection for them from the poisonous element which surrounded and pressed upon their renewed nature, so this prayer, "Saneti/i/ them," is positive, asking the advavcement and completion of their begun sanctiflcation. through (or 'in') thy truth—God's revealed truth, as the medium or element of sanctiflcation; a statement this of immense importance, thy word Is tnitli—Cf. ch. 15. 3; Colossians 1. .5; Ephesians 1.
13. As tlion hast sent ('sentest') ine into the world, even so, have I also sent ('sent I also') them into the world—.\s their mission Was to carry into effect the purposes of their Master's mission, so our Lord speaks of the avthorit}/ in both cases as co-ordinate, and for their gakes I sanctify (consecrate) myself, tliat they also might ('may') be sanctified (consecrated)—'The only difference between the application of the same term to Christ and the disciples is, as applied to Christ, that it means only to 'consecrate;' whereas, in app Ucation to the disciples, it means to 'consecrate' with the additional idea of previous sanctiflcation, since nothing but what is holy can be presented as an of Tering. The whole self-sacrificing work of the disciples appears here as a mere rpnult of the offering of Christ. fOLSH.\uSEN.] througli (or 'in') the truth—Though the article is wanting in the original here, we are not to transl.ate, as in the margin, ' trvly sanctified;' for the reference seems plainly to l)e "the truth" mentioned 17. (See there.) aO-'J.S. Neitlierpray 1 for these alone—This very important explanation, uttered in condescension to the hearers and readers of this prayer in all time, is meant not merelv of what follows, but of the whole prayer, tliem also which shall believe —The majority of the liest MS."-;, read 'which believe,' all future time being viewed as pre.vjyit, while the present is viewed as past and gone, that they nil may be one, ns thoii, Father, in me, and I in thee, that they may he one ill us The indirrllinf/ Spirit of the F<fther and the Son Is the one perfect boniiof union, knitting up into a living unity, first, all believers amongst themselves ; next, this unity into one still higher, with the Fatlier and the Son. (Observe, that (Christ never mi.rex ITim.ietf iip trith His is quite transparent. No petty criticism will be allowed to fritter it away in any but superficial or perverted readers, be with me where I am—See on ch. I I. 3. that they may beliold my glory which thou hast given me —See on v. 5. Christ regards it as glory enough for ns to be admitted to see atid gaze for ever upon His glory ! Tills is ' the beatific vision ;' but it shall be no mere vision, for "we shall be like him, because we shall see him as he is."
1 .John 3. 2. O righteous Father, the world hnth not known thee ('knew thee not'), but I have known ('knew') thee, and these have known ('knew') that thon hast sent ('sentest') me—As before He said "Holy Fatlier," when desiring the display of that perfection on His disciples (v. II), so here He styles him "Righteous Father," because He is appealing to bis righteousness or justice, to make a distinction between those two diametrically opposite classes—" the world," on the one hand, which would not "know the Father, though brought so nigh to it in the Son of His love, and, on the other. Himself, who recognized and owned Him, and even His disciples, who owned His mission from the Father. And I have declared (' I made known' or ' communicated') thy name— in His past ministry, and will declare It—in yet larger measure, by the gift of the Holy Ohost at Pentecost and through all succeeding ages, thnt the love wherewith thou hast love<l ('lovedst') me mny lie In them, and J In them—This eternal love of the Father, resting disciple-i as He associotes Himself with the Father, but says I In tTiem and ttiev in us.) that the world may believe that thou hast sent ('sentest') nic—So the grand impression U|)on the worM at large, that the Mission of Christ is Divine, is to be made by the unity of His disciples. Of course, then. It must be something that shall be visible or percepfirst on Christ, is by His Spirit imparted to and takes up its permanent abode in all that believe in Him; and "He abiding in them and they in Him" (ch. I'l. .')), they are "one Spirit." 'With this lofty thought the Uedecmer closes His prayer for His disciples, and in them for His Church through all ages. He has compressed into the last moments given Him for conversation with His own the most sublime and glorious sentiments ever uttoreil by mortal lips. But hardly has the sound of tho last word tible to the world. What is it, then? Not certainly a merely formal, mechanical unity of ecclesiastical machliury. For as that may, and to a large extent does, exist
In both the Western and Kastern churches, wi"i little of frhe Spirit of Christ, yea much, much with which the bp!: 11 of Christ cannot dwell, so instead of convincing the
ICO
BetixM/al and Apprehension of Jesus. JOHN XVIII. Peter Sinilelh off Makhus' Ear. rush of the soldiery upon the disciples [Bengri.]; and see Mark 14.51,52, as showing a temlency to this: but still rnoi e as part of that courage and majesty wliieli so overawed them. He would not wait to be taken. Tliey answered, Jesus of Nazareth— Just tlie sort of l>luut, straightforward reply one expects from military men, simply acting on tlieir instructions. I am [HeJ-^ee ou died away, when He passes with the disciples over the hrook Kediou to Gethsemane—and the bitter con Jlict draws on. Tlie seed of tlie new world must be sown in Death, that thence Life may spring up.' [Olshausen.]
CHAPTER XVIII. cli. 6. 20. Judas stood with them—No more is recorded here of his part of the scene, but we liave found tlie gap painfully supplied by all the other Evangelisls. As soon then as Me said unto tliem, I am [He], they went backward—recoiled, and fell to the ground—struck down by a power such as that which smote Saul of Tarsus and liis companions to ihe eartli. (Acts 26. 14.) It was the glorious ellulgence of tlie majesty of Christ which overpowered them. 'This, occurring before His surrender, would sliow His power over His enemies, and so the freedo7H witli which He gave Himself up.' [Meyer.] Then asked He tliein again, Whom seek yel—Giving them a door of escape from the guilt of a deed which now they were able in some measure to understand. Jesus of Nazareth—The stunning effect of His first answer wearing otr, they tliiuk only of the necessity of executing their orders. I liave told you that I am [He]: if therefore ye seek Me, let these go tlieir way—Wonderful self-possession, and consideraiion for others, in such circumstances ! that the saying might be fulfilled which He spake. Of them which TIiou gavest Me have I lost none—Tlie reference is to sucli sayings as ch. 6. 39; 17. 12; sliowing how conscious the Evangelist was, that in reporting his Lord's former sayings, he was giving them not in substance merely, but in form also. Observe, also, how the preservation of the disciples ou this occasion is viewed a's part of that deeper preservation undouljtedly intended in the saying quoted. 10, II. Then Simun Peter, having a sword, drew It, and sinoto the high priest's servant, aad cut off his right ear. The servant's name was ftlalclms-None of the other Evangeli^^ts mention the name either of the ardent disciple or of his victim. John being "known to the high priest" (f. 15), the mention of the servant's name by liim is quite natural, and an interesting mark of truth in a small matter. As to the n'(//(C ear, specified both here and in Luke, tlie man was 'likely foremost of those who advanced to seize Jesus, and pi-esented himself in the attitude of a combatant; hence his right side would be exposed to attack. Tlie blow of Peter was evidently aimed vertically at hi« hciid.' [Wehstek and Wilkinson.] Then said Jesus— "Suffer ye thus far" (Luke 22.51). Put up tliy sword Into the shenllt ; the cup which my Father hath given me, sliall I not drink itl—This expresses both the feelings wh\(:h struggled in the Lord's breast during the Agony in the garden aversion to the cup viewed in itself, but, in the light of the Father's will, perfect preparedness to drink it up. (See on Luke 22. 39-46.) Matthew adds to the address to Peter the following:—"For all thej' that take
Ver. 1-1". BETRAYAIy AND API-REHENSION OF JeSUS.
Over tJ»c brooU Ke«lroii—a deep, dark ravine, to tlie north-east of Jerusalem, through which flowed this small 'storm-brook' or 'winter-torrent,' and which in summer is dried up. wliere was a garden—at the foot of the Mount of Olives, "called Gethseiaane" ('olive-press'), Maithew 26. 30, 36. Jndas kiiew tlie place, for Jesus oftliiiies (see ch. 8. 1 ; Luke 21. 37) resorted tliitlier witli hU disciples—The baseness of this abuse of knowledge in Judas, derived from admission to the close.st privacies of his Master, is most touchiugly conveyed here, though nothing beyond bare narrative is expressed. Jesus, however, knowing that in this spot Judas would expect to find Him, instead of avoiding it, hies Him thither, as a Lamb to the slaughter. "No man taketh my life from me, but I lay it down of myself." (Ch. 10. 18.) Besides, the scene which was to fill up the little breiithing-time, the awful interval, between the Su'jper and the Apprehension—like the "silence in heaven frr about the space of half an hour" between the br-^'aking of the Apocalyptic Seals and the peal of the Trnmpets of war (Revelation 8. 1)—the Agony —would have been too terrible for the upper room; nor would He cloud the delightful associations of the kiAt
J'asKOver and the flrnl Supper by pouring out the anguish of His soul there. The garden, however, with its amplitude, it sliadj' olives, its endeared associations, would be congenial to his heart. Here He had room enough to retire—first, from eight of them, and then from the more favoured three ; and here, when that mysterious scene was over, the stillness would only be broken by the tread of the traitor. Jndas tlien—" He that was called Judas, one of the Twelve," says Luke, In language which brands him with peculiar infamy, as in the sacred circle while in no .Bense of it. tlie baud of men—' the detachment of the Roman cohort on duty at the festival for the purpose of maintaining order.' [Webster and Wilkinson.] officers from the oliief priests and Pliai-iseeu—Captains of the Temple and armed Levites. lanterns and torclies—It^'as full moon, but in case he should have secreted Himself Eomewherein the dark ravine, they bring the means of exploring its hiding-places—little knowing whom they had to do with. " Now he that betrayed Him had given them a sign, saying, Whomsoever I shall kiss, that same is He, hold him fast." (Matthew 26. iS.) The cold-bloodedness of til is speech was only exceeded by the deed itself. "And Judas went before them (Luke 22. 47), and forthwith he came to Jesus, and said. Hail, Master, and kissed Him." (Matthew 20. 49; cf. Exodus 4. 27; IS. 7; Luke 7. 1.5.) The Impudence of this atrocious deed shows how tlioroughly he had by this time mastered all his scruples. If the dialogue between our Lord and His captors was before this, as some interpreters think it was, the kiss of Judas was purely gratuitous, and probably to make good his right to the money; our Lord having presented Himself unexpectedly before them, and rendered it unnecessary for any one to point him out. But a comparison of the narratives seems to show that our Lord's " coming forth" to the l)and was subsequent to the Interview of Judas. "And Jesus said unto him. Friend"—not the endearing term " friend" in ch. 1.5. 15, but 'companion,' a word used on occasions of remonstrance or rebuke (as Matthew 20. 13; 22. 12)— "Wherefore art thou come? (Matthew 26. .50.) Betrayest thou the Son of man with a kiss"—imprinting upon the foulest act the mark of tenderest atlection'/ What UHTundcd feeling does this express! Of this Jesus showed Himself on various o<!casions keenly susceptible—as all generous and beautiful natures do. 4-0. JesuM, knowing all things that should come ('were coming) upon lllm, went forth—from the sliade of the trees, prol)al>ly, Into opfn view. Indicating His sublime preparedness to meet His captons, AVhom seek ye !—Iartly to prevent a tlie sword sliall perish by the sword" (Matthew 26. 52) q. d., 'Those who take the sword must run all the risks of human warfare; but Mine is a warfare whose weapons, as they are not carnal, are attended with no such hazards, but carry certain victory.' "Thinkest thou that I cannot now"—even after things have proceeded so far—"pray to my Father, and he shall presently give me"—rather, 'place at my disposal'—"more than twelve legions of angels;" with allusion, possibly, to the one angel who had, in His agony, "appeared to Him from heaven strengthening Him" (Luke 22. 43); and in the precise number, alluding to the twelve v/ho needed the help. Himself and His eleven disciples. (The full complement of a legioa of Roman soldiers was six thousand.) " But how tiien sliall the Scripture be fulfilled that thus it must be?" (Matthew 26. 53, 54.) He could not suffer, according to the Scripture, if He allowed Himself to be delivered from the predicted death. "And He touched his ear and healed him" (Lulce 22. 51); for " the Son of man came not to destroy men's lives, but to save ttiem" (Luke 9. 56), and, even wliile tliey were destroying His, to save ttieii's. Then the baud . . . took Jesus—but not till He boci
Jesus before Annas and Caiaphas. JOPIN XVIII. Pcteis Denial of his Master, that he was a privileged person. He gaith, I am not— "He denied before them all, s.aying, I know not what thou sayest," Matthew 26. 70—a common form of pointblank deni.al ; "I know (supply ' Him') not, neither understand I what tliou sayest," Mark 14.68; "Woman, X know Him not," Luke 22.57. Tills was the Fiiwr demal. "And he went out into the porcli (thinking, perliaps, to steal away), and the cock creiv," Mark 14.08. 19-31. Tlie higli priest asked Jesus of His disciples, and of His doctrine—Probably to entrap Him into some statements which miglit be used against Him at the trial. From our Lord's answer it would seem that "His disciples" were understood to be some secret party. I spake (' have spoken') openly to the world—.See ch. 7. 4. 1 ever taught in the synago,';;ues and in the temple, whither the Jews always resort—Courting publicity, though with sulilime noiselessness. In secret have I said (' spake I') nothing i.e., nothing of any different nature; all His private communications witli the Twelve being but explanations and developments of His public teaching—cf. Isaiall 45. 19; 48. 10. Why askest ineT ask them which hear«l me . . . they know what I said—This seems to imply that He saw the attempt to draw Him into selfcrimination, and resented it by falling back upon the right of every accused party to have some charge laid against Him by competent witnesses. Struck .Tesiu with the palms . . . Answerest the iUgU priest so—.See Isaiah .50. 0; and cf. Acts 21 2. If I have spoken—'If 1 sjioke' evil, in reply to the high priest. If well—He does not say " If not" evil, as if His reply were merely unobjectionable: "W'elV seems to ch.'illenge more than this as due to His remonstrance. [Bi-;ngei..] This s'lows that Matthew ,5. f>9 is not to be taken to the letter. 24-'J7. Now Annas had sent Him bound unto C'aiaplias—Our translators so render the words, understanding llial tlie foregoing interview took place before Otiaphas; .iniias, declining to meddle with the case, having sent Him to Caiaphas at once. But the words here literally are, 'Annas sent Him (not 'had sent Him') to Caiaplias'—and the "now" being of doubtful autliority. Thus read, the verse artords no evidence that He was sent to Caiaplias be/ore the interview just recorded, but implies rather the contrary. We take this interview, then, with some of the ablest interpreters, to be a preliminary and iion-otricial on* with Anmr.t, at an hour of the night when Caiaphas' Council could not cpnvene; and one tliat ouglit not to be con i'ounded witli that solemn one recorded liy the other Evangelists, wlien all were assembled and witnesses niado thoni foel that "no man took His life from Him, but tliat He laid it down of Himself." 13. and led Him away—"In that hour," says Matthew (26. .S5, .56), and probably now, on the way to judgment, when the crowds were pressing upon Him, "said Jesns to the multitudes, Are ye come out as against a thief, with swords and staves, for to take me"—expressive of tiie indignity which he felt to be thus done to Him—" I sat daily witli you in the temple, and ye laid no hold on me. But tliis" (adds Luke 22. .5.3) "is your hour and the power of darkness." Matthew •continues—" But all this was done that the Scriptures of tlie pr Ophcts might be fulfilled. Then all the disciples forsook Him and fled" (Matthew 26. 56)—thus fulfilling His prediction, Mark 11. 27; ch. 10. 32.
13-27. Jesus before Annas and Caiaphas—Fali. of Petf.b. 13, 14. And led hiin away to Annas ilr«t—See on Luke 3. 2, and on Matthew 26. 57. 15-18. Simon Peter followed Jesiis — Natural though this was, and safe enough, had he only "watched and prayed that he enter not into temptation," as his Master bade him (Matthew
26. 41), it was, in his case, a fatal step, ami another disciple— Rather, 'the other disciple'— our Kvangelist himself, no doubt, known unto tl»e liigU priest—See on V. 10. AVeiit in witli Jesus into tlie palace of tlie high priest. But Peter stood at tlie door without by preconcerted ari-augement with his friend till he should get access for him. Tlien went ont that other. . . and spake to her that kept the door, and brought In Peter—tlie naturalness of tlie.se small details is not uuwortliy of notice. This other disciple first made good his own entrance on the .score of acquaintance with the high priest ; this secured, he goes fortli again, now as a privileged person, to make interest for Peter's admission. But thus our poor disciple is in the coils of the serpent. The next steps will best he seen by invertinfj verses 17 and
18. And the servants and officers—The meni.als and some of the "band" that "took Jesus." stood tliere, who had made ('having made') a lire of coals, for it was cold, and they warmed tliemselves—'John alone notices tlie material ('charcoal') of which thefire was made, and tlie reason for a fire—the coldness of the night.' fWKBSTER and Wilkinson.] " Peter went in and sat with the servants to see the end (Matthew 26..58), and warrried hims(df at the fire." (Mark 14. 5-1.) These two statements are extremely interesting. His wisliing to "see the end," or issue of these proceedings, was what led hiin into the palace, for he evidently feared the worst. But once in, the serpent-coil is drawn chxser ; it is a cold night, and wliy should not he t.alce ail vantage of the fire as well as others 7 Besides, in the talk of tlie crowd about the all-engrossing cal led. But the bu Uding in. which both met with Jesns appear.i to have been the same, the room only beimj different, and the court, of course, in that ca,<>e, one. And Simon Pelerwns standing and warming liimyelf. Tliey said tlierefore. Art tliou not also one of his disciples !—In Mattliew 26. topic, he may pick up .sometliing whicli he would like to hear. ".\nd as Peter was beneath in the palace" (Mark
14.66). Matthew (26. 69) says, "sat withoul in the palace." According to Oriental architecture, and especially in large buildings, as here, the street door, or heavy folding gate through which single perstms entered by a wicket kept by a porter—opened by a passage or "porch" (Mark lt.6K) into a qu.adrangular cmirt, here called tlie "j>al Hce" or 71 tlie second cliarge was made by " another maid, when he was gone out into tlie porch," who "saw him, and said unto them that were there, Tills [fellowj was also witli Jesus of Nazareth." So also Mark 14. 09. But in Luke '22.
58 it is said, "After a little while" (from the lime of the first denial), " another \nmn] s:i w hiin, and .said, Tliou art ftaH, wliich w.as open nb(yi!e,nrn\ is frequently 7«(cfi with flagstones. In the centre of this court the "fire" would be kindled (in a brazier). At the upper end of it, probaalso of them." Possibly it was thrown ivt him by moi-e than one; but tlie.se ciicnmstantial variations only (ronfirni the truth of t he narr.itive. Hedf i>l> d it, and said, I am not— bly, Wixs the diamber in which the trial was held, open to In Matthew 2li. 72, " He denieil irith an o<i!h, I do not know the man." This was I'Hio sv;coNi:) iikniai.. 0>ie of the the co-u.rt and not far from the fire (Luke 22. 01), but on a higher level; for Mark says the court was " foim^/t" it. The ascent was, perliaps, by a sliort fllglit of steps. This explanation will make the intensely interesting (htails ser\ai«».s of the high piicst, l>eliig ills kinsmiin, whose ear Peter cut oil", saklli. t>id not I see thee In tlie garden wiilk Illm—No doubt his rehitionsliip to ilalcliusdrew attention to tlie man wlio smote him, and thin enabled him to identify Peter. ' Sad reprisals !' [Be.noki..] The more intelligible. Then saitli the damsel that Icept tlie door—"one of the maids of the higli priest," says Ma; k (M. (Ki). "When she saw Peter warming liinisclf, she looked upon him and said" (Mark M. 67). Luke is more otlier Kvaiigelists make his detection to turn upon his Oialcet. ".Viler a wliilo ('about the space of one hr.ur grapliic (22. 50)—,Slie " Ix'held him as he sat by the lire 0 it., niter,' Luke "22. r>S>) came unto him they that Kto<Hi by and said to Peter. .Surely thou also art one of them, for thy speech betrayel h thee," .Matthew 20. 7.i. (" Tliou art a <j«J- 'the light'), and earnestly looked on him (' fixed her ga/.e opon liltn'), and said." 'His demeanour and timidity, •vliicii must have vividly showed tliemselves, as it so geneially liappcns, l(>a<llng to llie recognition of hiin.' i lean. 11 lid thy speech iigreeth thereto," Rlark 1 1. 70; and so Luke 22. 5!i.) Tlie Galilean dialect had a more Syrian cast than that of Jiidtsa. If Peter had held his peace, this pecu-
Ol.sii AllSEN.J Art tlioii not also one of tlil.s mtin's disciples ! i. (?.. tliou as well as " that other disciple," wlioni Bhe knew to bo one, but did not challenge, piirceiviiig liarity liftd not been observed; but liopiug, probably, lo l(i2
Arraignment before Pilate, JOHN XVIII. who Questions Him as to who lie it. ready to meet such an avowal : To your eyes, which are but eyes of flesh, there stands at this bar only a mortal like yourselves, and He at tlie mercy of the ecclesiastical aud civil authorities: "Nevertheless," a day is coming when ye shall see another sight: Those eyes, which now gaze on me with proud disdain, shall see this very prisoner at the right hand of the Majestj' on high, and coining in the clouds of heaven: Then shall the judged One be revealed as the Judge, and His judges in tliis chamber appear at His august tribunal; then shall the. xmrighteoits judges be impartially iutieA ; and while they are wishing that they had never been born. He for whom they now watcii as tlveir Victim shall be greeted with tlie hallelujahs of heaven, and the welcome of Him tliat sittetli upon the throne!' r..3, 01. "Then the high priest rent his clothes, and saitli, What need we any further witnesses? Ye have heard the blasphemy"—"of his own mouth," Luke 22. 71; an affectation of religious horror. "What think ye?"—'Say, what verdict would ye pronounce.' "They all condemned him to be guilty of death"—of a capital crime. (See Leviticus 2!. 16.) 65. "And some began to spit on him" ("Then did they spit in his face," Matthew 26. 67). See Isaiah 50. 6. " And to cover his face, and to bulfet liim, and to say unto him, Propliesy"—or 'divine' "unto us, thou Christ, Wlio is he that smote thee?" The sarcasm in styling Him "the Christ," and as such demanding of Him tlie perpetrator of tlie blows inflicted upon Him, was in tliem as infamous as to Him it was stinging, and ttie servants did strike liim witli tlie palms of titeir liands— " And many other things blasphemously spake they ag.ainst him," Luke 22. 6.5. Thia general statement is important, as sliowiiig that virulent and varied as were the recorded affronts put upon Him, they are but a small specimen of wliat He endured on tliat black occasion.] — 28. TJien led they Jesus from Cainplias to tlie liall of Judgment—but not till "in the morning the chief priests held a consultation with the elders and scribes and the whole council agair.st him to put him to death, and bound him" (Matthew 27. 1; and see on Mark lo. 1 ). The word here rendered " hall of judgment" is from the Latin, and denotes 'the palace of tlie governor of a Koman province.' they ttiemselves went mot into tlie palace, lest tliey slioiild be deflled—by contact with ceremonially unclean Gentiles, but tliat lliey mlgUt eat the Passover—If this refer to tlie principal part of_ tlie festival, tlie eating of the lamb, the question put thern off the scent hy joinins in the fireside tallc, he only thus discovered himself. Peter then dtnled again —But, if the challenge of Malchus" kinsman was made simultane 'usly with this on account of his Galilean dialect, it was no simple denial; for Matthew 2G. 7-1 says, "Then began he to curse and to swear, saying, I know not the man." So Mark 14. 71. This was the third dejiai>. Aud Immediately ("while he yet spake," Luke 22. (iO) tUe cock crew—As Mark is the only Evangelist who tells as that our Lord predicted that the cock should crow txnce (ch. 11. 30), so he only mentions that it did crow twice {v.
72'. The other Evangelists, who tell us merely tliat our Lord predicted that " before the cock should crotv he would deny Him tlirice" (Matthew 26. 34; Luke22.31; John 13. 38), mention only one actual crowing, which was Mark's last. This is something affecting in this Evangelist—who, according to the earliest tradition (confirmed by internal evidence), derived his materials so largely from Peter as to have been styled his " interpreter," being the only one who gives both the sad prediction and its still sadder fulfilment in full. It seems to show that Peter himself not only retained through all his after-life the most vivid recollection of the circumstances of his fall, but that he was willing that others should know them too. The immediately subsequent acts are given full only in Luke (22. 61, 62): "And the Lord turned and looked upon Peter," from the hall of judgment to the court, in the way already explained. But who can tell what lightning-flashes of wounded love and piercing reproach shot from that " loolc" through the eje of Peter into his heart! "And Peter remembered the word of the Lord, how he had said unto liim. Before the cock crow, thou shalt deny me tlirioe. And Peter went out and wept bitterly." How dirt'erent from the sequel of Judas' act! Doubtless the nearts of the two men towards the Saviour were perfectly different from the first; and the treason of Judas was but the consunimalion of the wretched man's resistance of the blaze of light in the midst of which he had lived for three years, while Peter's denial was but a momentary obscuration of the heavenly light and love to his JIaster
ruled his life. But the immediate cause of the plessed revulsion, which made Peter " weep bitterly," w;is, beyond all doubt, this heart-piercing "look" which his Lord gave him. And remembering the Saviour's own words at ttie table, "Simon, Simon, Satan hath desired to have you tliat he may sift you as wlieat, but I have vrayed (rather, ' I prayed") for thee that thy faith fail not" is, how our Lord and his disciples came to eat it the night before; and, as it was an evening meal, how ceremonial defilement contracted in the morning would uuflt tliem for partaking of it, as after 6 o'clock it was reckoned a new day. These are questions which have occasioned immense research and learned treatises. But as the usages of the Jews appear to have somewhat varied at different times, and our present knowledge of tliem is not sufficient to clear up all difficulties, they are among the not very Important questions which probably will never be entirely solved. 39-33. Pilate went out to tltem, and said, 'W'liat accusation bring ye agaiiisit tliis man 1 State your charge. If lie were not a malefactor, we would not liave delivered lilm up unto tiiee—They were conscious they had no case of which I'ilate could take cognizance, and therefore insinuate that they had already found liim worthy of deatli by their own law; but not having the power, under the Roman government, to carry their sentence into execution, they had come merely for his sanction, tliat tlie saying migiit be fulfilled wlilcli lie spake, signifying wiint death lie sliould die— e., by criiciflxion (ch. 12. 32, 33; Mattliew 20.
(see on Luke 22.31, 32), may we not say that this prayer fetched doivn all that there was in that " look" to pierce and break the heart of Peter, to keep it from despair, to work In it " repentance unto salvation not to be rejiented of,'' and at length, under otlier healing touches, to "restore his soul?" (See on Mark 18. 7.)
28-10. Je!3U.S bkfore Pilate. N. B. Our Evangelist, haxying given the interview with Annas, omitted by the other
Evangi'lUsts, here omits the trial and condemnation before Caiaphas, which the others had recorded. See on JIarIc H.
53-(io. [Tlie notes broken otT there at t). 61 are here concluded. (Mark U.) 61. "The high priest asked him. Art tliou tlie Christ, tlie Son of tlie blessed ?''—Matthew says the higli priest pid him upon solemn oath, saying, I adjure thee by the living God tliat thou tell us whether thou lie the Christ, the Son of God" (26. ffi). This rendered an answer by our Lord legally necessary, Leviticus 5. 1. Accordingly. 6!4. "Jesus said, I am" ("Thou hast said," Matthew 26. (M). In Luke 22. 67, 68, some otlier words are given, "Ii I tell you, ye will not believe; and if I also ask you, ye will not answer me, nor let me go." Tiiis seems to ha%'e been uttered before giving His direct answer, as a calm remonstrance and dignified protest against the pre-
19); which being a Iloman mode of execution, could only be carried into effect by order of tlio governor. (The Jewisli moile in such cases as this was by sloni7jg.) 3;t3H. Pilate called Jesus, and said. Art thou the king of the Jews I—In Lulce 23. 2 they cliarge our Lord belbre Pilate with " perverting the nation, anil I'orliidding to give judgment of His case and the unfairness of their mode of procedure, "and ye shall see the Son of man," &c.— This concluding part of our Lord's answer is given somewhat more fully by Matthew and r,nke. " Nev< rtlieless I say unto you, Hereafter (ratlier, 'From henceforth') shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." (MaltlieM' 26.61; Luke 22. 6!».) {j. d. 'I know the scorn wltii whiclj ye are triljute to Ca!sar, saying that he himself is Christ a king.' Perhaps this was what occasioned Pilate's question. Jesus answered, Snyest thou this nf thyself, or did others tell it of me I—an important question for our 1(13
Clvri&Cs Anmev to Pilate. JOHN XIX. Jcsm Scourged, arid Crowned with Thunts. but never man yet answered.' And when l»e had said tills—as if, by putting such a question, he was getting into interminable and unseasonable inquiries, when this business demanded rather prompt action — he w«nt again unto the Jews—thus missing a noljle opjiortunity
Ijord's case, to bring out whetlier the word "king" were meant in a political sense, witli which Pilute had a riglit to deal, or wliether he were merely put up to it by His accusers, wlio had no claims to charge him but such as were of a purely religions nature, with which Pilate liad notliing to do. PUate answered, Ami a.Iewl TUlne owu nation and tlic cUlef priests delivered (lice to me: What hast tlioudoiiel q. d., 'Jewish questions I neither understand nor meddle with; but tliou art here on a charge whicli, though it seems only Jewish, may yet involve treasonable matter: As they state it, I cannot decide the point ; tell me, then, what procedure of thine has brouglit thee into this position.' In modern phrase, I'ifor liimself, and giving utterance to tli.at consciousness of the want of all intellectual and moral certainty, whicli was tlie feeling of every thoughtful mind at that time. 'The only certainty,' says the elder Pliny, ' is that nothing is certain, nor more miserable than man, nor more proud. The fearful laxity of morals at that time must doubtless be traced in a great degree to this skepticism. The revelation of the eternal truth alone was able to breathe new life into ruined human nature, and that in the apprehension of complete redemption.' [Ol8HAUlate's object in this question was merely to determine the relevancy of tlie charge, Jesiis answered, My kiu|;doiii is not of tliis world—He does not say 'not over,' but 'not of tills world' i.e., in its origin a.nd na Uire; therefore 'no such kingdom as need give thee or thy master tlie least alarm.' If my kingdom were of tlais world, tlien would my servants flgUt, tliat I shoitlil not be delivered to the Jews—'A very convincing argument; for if His servants did not fight to prevent their King from being delivered up to His enemies, much less would they use force
-SEN.] aiidsaith unto thein—in the hearing of our Lord, who had been brought forth—I find no fault in him— no crime. This so exasperated "the chief priests and elders" that, afrai<l of losing their prey, t hey poured forth a volley of charges against him, as appears from Luke '2;?.
4,5: on Pilate's affirming his innocence, "they were tfie more fierce, saying. He stirreth up the people, tep.ching tliroughout all Jewry, beginning from Galilee to this place." They see no hope of getting Pilate's sanction to His death unless they can fasten iipoii Him a charge of conspiracy against the government; and as Galilee WAa noted for its turbulence (Luke 13.1; Acts 5. S7), and our Lord's ministry lay chiefly there, they artfully introduce lor the establisliment of His kingdom.' [Webster and AViLKlNSON.] Imt now—but tlie fact is. is my kingdom not from hence—Our Lord only says whence His kingdom is not—first simply affirming it, next giving proof of it, Then reafllrming it. This was all that Pi late had to do wi 111.
The positive nature of His kingdom He would not obtrude upon one who was as li Ctle able to comprehend it, as entiit to give colour to their charge. "And the chief priests accuseii him of many things, but he answered nothing (Mark 15.3). Then said Pilate unto him, Hearest thou not how many things they witness against thee? And heanswered him to never a word, insomuch that the governor marvelled greatly" (Matthew '27. 13, U). Kee on Mark 15. tled oflicially to information about it. (It is worthy of notice tliat the "MY," which occurs/ow)- times in this one verse —thrice of His Icingdom, and once of His servants—is put in the emplial ic foi ni.) Art thou a king, then 1—There was no saicasm or disdain in this question [as TuoiyUCK, AlFOKD, &c., allege], else our Lord's answer would have been 8^5. In his perplexity, Pilate, hearing of Galilee, bethinks himself of the expedient of sending Him to Herod, in the hope of thereby farther shaking ofT responsibility in the case. See on Mark 15.6, and on Luke 21 (>-13. The return of tiie prisoner only deepened the perplexity of diirereiit. Putting empliasis upon "thou," his question betrays a mixture of surprise and uneasiness, partljat the possibility of there being, after all, something dangerous under the claim, and partly from a certain awe which our Lord's demeanour probably struck into him. Tliou sayest that I am a king—It is even so. To this end was Pilate, who, "calling together the chief priests, rulers, and people," tells them plainly tliat not one of their charges against "this man" had been made good, while even Herod, to whose jurisdiction he more naturally belonged, had done nothing to him: He "will therefore chastise and release him" (Luke '2;?. 13-16). But ye liave n custom that I should release one unto you at the Passover, itc.—See on Mark 15. 7-11. 'On the typical import of the choice of Chrisl to suffer, by which Harabbas was set free, see Leviticus 16., particularly r. 5-10, where the subject is the sin-offering on the great day of atonement.'—[Kuafft in LUTHARDT.]
I (' have I been') born, and to this end caiuel—('am I come')—into the world, that I may bear witness to the truth— Ilis birlli expresses His manhood; His coming into the world. His existence before assuming humanity: The truth, tlien, here aflirraed, though Pilate would catch little of it, was, that His Incarnation was expressly in order to the a-ssumplion of Royally in our nature. Yet, instead of saying, He came to be a king, which is His meaning, He says He came to testify to the truth. Why this? Because, in such circumstances it required a nol)le courage not to flinch from His royal claims; and our Lord, conscious that CHAPTER XIX.
Jle was pulling /ortli that courage, gives a turn to His con-
Ver. 1-lfi. Jesus before Pilate—ScouRfiED—Treated WITH other Severities and Insults—Delivered Up, AND Led away to be Crucified. 1-3. Pilate took .Jesus ai»d scourged him — in hope of appeasing tliem. See on Mark 15. 15. "And the soldiers led him away into the palace, and they call the whole band" (Mark 15. Ifi)—the body of the military cohort stationed there—to take part fessiou expressive of it. It is to this that Paul alludes, in tliose remarkable words to Timothy: "I charge thee before God, who quickeneth all things, and before Christ
Jesus, wlio, in the presence of I'oiitius Pilate, witnessed the good confession." (1 Timothy C. i;{.) Tliis one act of our Lord's life, His courageous witness-bearing before the governor, selected as an encouraging example of tlie in the mock coronation now to be enacted, the soldiers platted a crown of thorns, and put It on his head—in mockery of a regal crown, and they put on him a purple rolic—in mockery of the imperial purple ; first "stripping him" (Matthew 27. 28) of His own outer garment. The rolie may have been the "gorgeous" one in which Herod arrayed and sent Him back to Pilate (I>uke 23. 11).' "And they put a reed into his right hand" (Malthew 27. fidelity wliich Timothy ought to display. As the Lofd (says Olsuausen beautifully] owned Himself i/ie iS'od of Ood before tlie most exalted theocratic council, so He confessed His reg(d dignity in presence of the representative of tlie highest political authority on earth. Every one that is of tlie truth heareth my voice—Our Lord here not only ailirms tliat His word bad in itaself-evidcnclng, self-recommending power, but ginitiy insinuated the 29)— in mockery of the regal sceptre. "And they bowed the kn<-R before him" (Matthew '27.29). and 8ai«l, Hall, King of the .Jews !—doing Him derisive homage, in the form used on approaching the emperors. "And tliey spit upon 1 1 im, and took the reed and smote Him on the head" (Malttiew '27.30). The best comment on these all'ectiiig detrue secret of the growth and grandeur of His kingd(mi—HK A Kingdom of tiiutii, in its highest sense, into whicli all souls who have learned to live and count all things but loss for the trutli are, by a most heavenly attraction, drawn as into their proper element; thk Kino of whom Jesus is, fetching tln in In and ruling them by His <'aptivatlng power over their hearts. Pilate saitli unto Ilim, tails is to co Dcr //ic/o.cc. 4, 5. Pilate went forlh again, and saiih, Behold I bring Cam bringing,' i. e., gning to Wliiit is truth 1—7. ri., 'Thou stirrest the question of bring) hlin forth to you, Vl»<«t y« may know 1 liad 110 questions, wlucli tiie thoughtful of every age have asked, Jexus Ddh-ered to be Crucified. JOHN XIX. His Crucifixion and Death. by the Romans), in the Hebrew, Gabbatha—from Its being raised. It was tlie preparation i.e., the day before the Jewish sabbath, and about tlie sixth hour The true reading here is probablj', 'the t?iird hour'—or 9 fault In Ulm—niul, by scourging him and allowing tlie SoUUors to make sport of him, have gone as far to meet your exasperation as can l}e expected from a juilge. .Tesiis tlierefore came forth, wearing the crown of thorns, •nd the pnrple robe. And Pilate snith unto them, Behold the man!—Tliere is no reason to tliinlt: that con-
A. M.—which agrees best with the whole series of events, as well as with the other Evangelists, he saltli to the Jews, Behold your King !—Having now made up his mind to .yield to them, he takes a sort of quiet revenge on them by this irony, which he knew would sting them. This only reawakens their cry to despatcli Him. Crucify your king! We have no king but Ciiesar—' Some of those who thus cried died miserably in rebellion against Crosar forty years afterwards. But it suited their present tempt dictated (his speech. There was clearly a struggle in the breast of this wretched man. Not only was he reluctant to surrender to mere clamour an innocent man, but a feelinir of anxiety about His mysterious claims, as is plain from what follows, was beginning to rack his breast, and the object of his exclamation seems to have been to ?j!oi e iheir pity. But, be hix meaning what it may, those three words have been eagerly appropriated by all Christendom, ami enshrined for ever in its heart, as a sublime expressi<m of its calm, rapt admiration of its suffering Lord. 0, 7. When tlie chief priests saw him, they cried out—their fii-ndish rage kindling afresh at tlie siglit of Him—criK-ify film, einclf.v him—See on Mark lo. 14. Pilate saith unto them. Take ye him, and crucify him ; for I find no fault In him—as if this would relieve him of the responsibility of the deed, who, by surrendering Him. incurred it all! The Jews answered him. We have a law, and by our I.tw he ought to die, because he made himself the Son of CJod—Their criminal charges having conie to notliing, tliey give up that point, and as Pilate was throwi ng the whole responsibility upon them, purpose.' [AI.PORD.] Then delivered he him therefore unto them to be crucified, etc.—See on Mark 15. 1.").
17-.30. CliUCIFIXION AND DrATH OF THE LORD JeSUS.
17. And he bearing l»is cross—See on Luke 23. 2(i—vrent forth— C'f. Hebrews 13. 11-13, " without the camp ;" " without the gate." On arriving at the place, " they gave Him vinegar to drink mingled with gall (wine mingled with myrrh, Mark 15. 23), and when He had tasted thereof. He would not drink," Mattliew 27. 34. This potion was stupefying, and given to criminals just before execution, to deaden the sense of pain.
" Vill high the bowl, and epice it well, ami pour
The dews oblivions : for the Cross is sharp, The Cross is sharp, and tie tliey retreat into their own .Jewish law, by which, as claiming equality with God (see on ch. 5. 18 and 8. h'.)). He ought to die; insinuating that it was Pilate's dut.v, even as civil governor, to protect their law from such insult. 8-11. When Pilate heard this saying, he was the more afraid—the name "Sox of God," the lofty sense evidently attached to it by His .lewish accusers, the dialogue he hail already held with Him, and the dream of his wife (Matthew 27. 19), all working together in the breast of tt)e wretched man. and went again Into the judgment-hall, and saitlt to .Tesus, Whence ai-t thou ? —beyond nil doubt a question relating not to His ?nmiou but to His personal nririin. Jesus gave him no answer He had said enough ; the time for answering such a que.s-
Is tenderer than a lamb." [Keble.]
But otir Lord wcndd die with evei-y faeuUy clear, and in full sensibilily to all His sufferinys.
"Thou wilt feel all, that Thou may'st pity all
And rather would'st Thou wrestle with strong pain, Than overcloud Thy soul, So clear in agony. Or lose one glimpse of Heaven before tlie time, 0 most entire and perfect Sacrifice, Renewed in every pulse," &c.—[KEBT.E.]
18. they crucified him, and two others with hlin "malefactors" (fjuke 23. 33), "thieves" (rather 'robbers,' Matthew 27. .38; Mark 15.27). On either side one and Jesus In the midst—a hellish expedient, to hold Him up as the worst of the three. But in this, as in many other of their doings, " the Scripture was fulfilled, which saith (Isaiah 53. 12), And he was numbered with the trangressors"— (Mark 15.28) — though the prediction reaches deeper. "Then said Jesus— ' probably while being nailed to the Cross' [Olsiiau.sen], Father, forgive them, for they KNOW NOT WHAT THEY Do" (Luke '23. 34)—and again the Scripture was fulfilled which said, "And He made inteicessiou for the transgressors" (Isaiah .5.3. 12), though this also reaches deeper. .See Acts .3. 17 ; 13. 27; and cf. 1 Timothy 1. 13. Often have we occasion to observe how our Lord is the first to fulfil His own precepts—thus furnisaing the right interpretation and the perfect Model of them. (See on Matthew 5. 44.) How quickly was it seen in "His martyr Stephen," that though He had left the earth in Person, His Spirit remained behind, and Himself could, in some of His brightest lineaments, be reproduced in His disciples! (Acts 7. 60.) And what does the world in every ageowe to these few words, spoken whei-e eind a.5they were spoken ! 19-ii'i, Pilate wrote a title, and put it on the cross, Jesus of IVazareth, the King of the Jews . . . and tioj) was past ; the weak and wavering governor is already on the point of giving way. Then saith Pilate unto him, Vpeakest thou not to me 1—The "me" is the empliatic word in the question. He falls back upon the priila of nfllrc. which doubtless tended to blunt tlie workings of his conscience, knowest thou not that I have power to crucify thee, and have power to release thee I —«ai<l to work upon him at once l;y fetir and by hope. Thou couldst (rather 'shouldst') have no power at all against me—neither to crucify, nor to relejise, nor to do anytliing what'^ver against me. [Benrei,.] e-vcept it xvere (' unless it had been') given thee from .Tbove q. d., 'Thou thinkest too much of thy power, Pilate: against Me that power is none, save wliat is meted out to thee by special Divine appointment, for a special end.' therefore he that delivered me unto thee (Caiaphas, to wit but he only as representing the Jewish authorities as a body) hath the greater sin—as having better opportunities and more knowledge of such matters. 13-16. And from henceforth—particularly this speech, which seems to have filled him with awe, and redoubled his anxiety. Pilate sought to release him i. e.. to gain their consent to it, for he could have done it at once on his authority, but tlie Jews cried—seeing their advantage, and not slow to profit by It. If thou let this man go, thou art not Cucsar's friend, Ac.— it was written In Hebrew—or S.yro-Chaldaic, the language of the country—and Greek—the current language —and Latin—the official language. These were the chief languages of the earth, and this secured that all spectators should be able to read it. Stung by this, the Jewisli ecclesiastics entreat that it may be so altered as to express, not His real dignity, but His false claim to it. But Pilate thought he had yielded quite enough to them ; and having intended expressly to spite and insult them by this title, for having got him to act against his own sense of justice, he peremptorily refused them. And thus, amidst tliecon- ' This was equivalent to a threat of impeachment, which we know was much <lreaded by such officers as the procurators, especially of the character of Pilate or Felix. It also consummates the treachery and disgrace of the Jewish rulers, who were willing, for the. purpose of destroying .Tesus, to afTe'ct a zeal for the supremacy of a foreign prince.' See r. 1.5. [WEnsTEK and Wilkinson.] When Pilate heard that, he brought Jesus forth, and sat down In (' upon') the Judgmentscat—that he might pronounce sentence against the Prisoner, on this charge, the m')re solemnly—in a place called the Pavement (a tesseluted paveineiit, much used flicting passions of men, was proclaimed, In the chief tongues of mankind, from the Cross Itself and in circumstances which threw upon it a lurid yet grand light, the The Soldiers Cast Lots /or Christ's Garments. JOHN XIX. lie Commcndclh His Mother to John. of Isracl,t\\<2 Chosen, the»S'f») of Ood," the soldiers, to whom truth which drew the Magi tollis manger, and will yet he owned by all thu world! !43, then tike soldiers, «-Jk«n lliey liHd criicitied •Jesus, tooit Ikis garments, and made four part; to every soldier—of the lour who nailed llim to the cross, and wliose perquisite they were, a part, and also Ills eoat— the Roman tunic, or elo.e-^ittlll vest. >vitliout seam, woven from tUe top tlironglioiii— all such phraseology was mere Jewisli Jargon, make sport of Him as a pretender to royalty ("kino of the Jews"), an office and dignity whicli it lielonged to tliem to comprehend. " The thieves also, wliich were crucified with him, cast the same in his teeth," Matthew 27. 4-1 ; Mark 15.32, Not both of them, however, as some commentators unnaturally think we must understand tliese words; a.s If some sudden change came over the penitent one, wliicli turned him from an unfeeling railer into a trembling petitioner. The plural "thieves" need not denote more tlian the quarter or class whence came this last and crudest taunt q. d., 'Not only did scoffs proceed from the passei'S-by, the ecclesiastics, the soldiery, but even from Hla ' perliaps denoting considerable skill and labour us necessary to produce such a garment, tue work probably of one or more of tlie women wlio ministered in such things unto him, Luke S. 3.' [Webster and Wilkinson.] Let us not rend it, but cast lots Aviiose it sUall be, tliat tlte Scripture mlglit be ful Alled wliieU saitli, Tliey parted iny raiment amon them ; and for my vesture tliey did cast lots, &c.—Fsalm 22. 18. That a prediction so exceedingly specific — distinguisliing one piece of dress from fellow-sufferers,' a mode of speaking whieli no one would think necessarily meant both of them. Cf. Matthew 2. 20, " They Me dead which souglit the ciiild's life," meaning Herod; and Mark 9. 1, " There be some standing here," where it is next to certain tliat only John, the youngest and last survivor of the apostles, is meant. And is it conceivable that this penitent thief should have first himself reviled tlie Saviour, and then, on his views of Christ suddenly changing, he should have turned upon hisfellow-suflererand fellow-reviler, and rebuked him not only with dignified sharpness, but in the language of astonishment that lie should be capable of such conduct? Besides, there is a deep calmness in all that he utters, extremely unlike what we should expect from one who was the subject of a mental revolution so sudden and total. On the scene itself, see on Luke 23. 29-43. a.^i-ii?. Now there stood by the cross of Je$<is his mother, and hlg mother's sister, Mary, wife of Cleopltas—This sliould be read, as in margin," Clopas," the same as "Alpheus," Matthew 10.3. The "Cleopas" of Luke 24. IS was a different person. When Jesus saw his motlter, aiul the disciple whom he loved, standing by, he sni<i to hla mother, WoMAN, Behold thy son ! Then saith he to the fiisclple, BEHOLD THY MOTHER .'—What forgetfuluess of self, what filial love, and to the "mother" and "sou" what parting words! front that hour . . . took her to his own home—or, home witli him; for his father Zcliedee and his mother Salome were both alive, and the latter here present (Mark 15. 40). See on Matthew 13. 55. Now occurred the supernatural darfrness, recorded by all the other Kvangelists, but not here. "Now from the 6th hour (12, noon) there was darkness over all the land unto the 9tli hour," Matthew 27. 45. No ordinary eclipse of the sun could have occurred at this time, it being then otliers, and announcing that while those should be parted amongst several, Chat should be given by lot to one person —that such a prediction should not only be fulfilled to llie letter, but by a party of heathen militiry, without interference from either the friends or the enemies of the Crucified One, is surely worthy to be ranked among tlie wonders of this all-wonderful scene. Now come the mockeries, and from four different quarters: — (1.) "And they that passed 6^ reviled him, waggir.g their heads" in ridicule. Psalm 22. 7; ltJ9. 25; cf. Jeremiah 18. 16; Lamentations 2.
15. "Ah!" ' Ha,' an exclamation here of derision. "Thou that destroyest the temple, and buildesl it in tliree da.ys, save thyself and come down from the cross," Matthew 27.
39, 40; Mark 15. 29,30. 'It is evident that our Lord's saying, or rather tills perversion of it (for He claimed not to destroy, but to rebuild the temple destroyed by them) had greatly exasperated the feeling wliich the priests and Pharisees had contrived to excite against Him. It is referred to as the principal fact brouglit out in evidence against Him on the trial (cf. Acts ti. 13, H), as an oll'cnce for which He deserved to suffer. And it is veiy remarkable tliat now, while it was receiving its real fnlfilmenl, it should be man's more public and more impressive by the insulting proclamation of His enemies. Hence the importance attached to it after the resurrection, ch. 2. 22.' [Web.ster and Wilkinson.] (2.) " Likewise also chief priests, mocking him, with the scribes and elders, said. He saved others, himself he cannot save." There was a deep trutli in this, as in other taunts ; for both He could not do, having "come to give His life a ransom for many." No doubt this added an unknown sting to the reproacli. "If he be the king of Israel, let him now come down from tlie
Cross, and we will believe him." Jo, they would not; for those who resisted the evidence from the resurrection of Lazarus, and from His own resurrection, were beyond the reach of any amount of merely external evidence. "He trusted in God that He would deliver him; let him deliver him now if he will liave him (or 'delight in him,' full moon, and this oliscuration lasted ahowl twelve times the length of any ordinary eclipse. Cf. Exodus lu. 21, 23. Beyond doubt, tlie Divine intention of the portent was to invest this darkest of all tragedies with a gloom expressive of its real character. "And aliout the ninth hour Jesus d ied, Eli, Eli, lama samactiiani . . . My God, my God, wliy hast thou forsaken mef" Matthew 27. 4(). As the darkness commenced at the (ith hour, the second of the Jewisli hours of prayer, so It continued till the 9th hour, cf. Psalm 18. 19; Deuteronomy 21. 11); for he said, I am the Son of God," Matthew 27. 41-t3. We tliank you, O ye chief priests, scribes, and elders, for this triple testimony, unconsciously borne by you, to our Christ: first to His habitual trust in God, as a feature in His character so marked and palpable tliat even ye found upon it your impotent taunt ; next, to His identity with the Nuffcrer nf the 22d Psalm, wliose very words (u. 8) ye unwittingl,v appropriate, thus serving yourselves heirs to the dark oftlce and impotent malignity of Messiah's enemies; and again, to the true sense of tliat august title which lie took to Himself, "The Son op God," whicli he rightly Interpreted at the very first (see on ch. h. IS) as a claim to that oneness of nature with Him, and dearness to Him, which a son has to his father. (.!.) "And tlie soldiers also mocked him, coming to him and offering him vinegar, and saying. If thou be the king of the Jews, save thyself," Luke 2.'!. Sfi, 37. Tiiey insultingly offer to share with Him their own vinegar, or sour wine, the usual drink of Uoman soldiers, it being about the time Of their midday meal. In the taunt of the soldiers we nave one of \\\qso undesigned coincidences wMch so strikingly verify tliese historical records. While the ecclesiasthe hour of the evening sacrifice, incieasiiig probably in depth, and reaching its dee2>est gloom, at the 'moment of this mysterious cry, when the fiame of the one great " Evening Sacrifice" was burning fiercest. The words were made to His hand. They are the opening words of a Psalm (the 22(1) full of the last " sufferings of Christ and the following glories" (1 Peter 1. II). " Fatheii," was the cry in the first prayerwhicli Heulteredon the cross, fur matters had not then come to the worst. "Eather" was llie cry of His last prayer, for matters had then passeil their worst. But at this crisis of His sufferings, "P'athi r" does not issue from his lips, for the light of a Father's countenaneo was then mysteriously eclipsed. Hi! falls back, however, on a title expressive of His offlciiil relation, which, though lower and more distant in itself, yet when grasjied in pure and naked faith was niiglit,v In Its chiims, and rich in psalniodic associat ions. And what deep earnest" ness Is conveyed by the redoubling of this title! But as for the cr.v itself, it will never be fully comprehended. An absolute desertion Is not Indeed to lie Miought of ; but a total eclip.se of the felt seijse of God's presence It certics deride Him for calling Himself " llie Vlirisl, the King
Chrial Yie.ldeUt up (he ijhost. JOHN XIX. He is Jiuried by Joseph and Nkodemw, the ghost!" v. 30. What is finished ? The Law Is fulfilled as never before, nor since, in His " obedience unto death, eventhedeath of the cross;" Messianic prophecy is accomplished ; Redemption is completed; "He hath finished the transgression, and made reconciliation for iniquity, and brought in everlasting righteousness, and sealed up the vision and prophecy, and anointed a holy of holies;" He has inaugurated the kingdom of God and given birth to a new world. talnly expresses. It expresses surprinf, a-s under the experience of something not only 7iever be/ore knoum, but inexplicable on the footing whicli hnd till then subsisted between ITim and God. It u a niieslion ir!iich the lost cannot utter. They are forsaken, but they know why. Jesus is forsaken, but does not knoiv and demands to know why. It is thus the cry of conscious innocence, but of innocence unavailing to draw down, at tliat moment, the least token of approval from the unseen Judse—innocence who.se only recognition at that moment lay in the thick .surrounding gloom which but reflected the horror of great darkness that invested his own spirit. There was indeed a cause for 31-42. Burial of Christ. 31-37. The preparation— sabbath eve. tliat the bodies should not remain—over night, against the Mosaic law. Deuteronomy 21. 22, 23. on the sabbath day, for that day was an high (or ' great') day—the first day of unleavened bread, and, as concurring with an ordinary sabbaith, the most solemn season of the ecclesiastical year. Hence their peculiar jealousy lest the law should be infringed, besought Pilate that their legs might be broken— to hasten their death, which wa3 done in .such cases with clubs. But when they came to it, and He knew It too—the " why" must not be pressed so far a.s to exclude this. ITe must taste this bitterest of the wages of sin "Who did vm sin." But that is not the point now. In Him there was no cause at all (ch. It. SO), and He takes refuge in the glorious fact. When no ray from above shines in upon Him, He strikes a li;^ht out of His own breast. If God will not own Him, He shall own Himself. On the rock of His unsullied allegiance to Heaven He.Testis, and saw that lie was dead already—There being in His case elements of suffering, unknown to the malefactors, which might naturally hasten His death, lingering though it always was in such cases, not to speak of Jim previous sufferings, they brake not his legs—a fact —of vast importance, as showing that the reality of His death was visible to those whose business it was to see to will stand, till the light of Heaven returns to His spirit.
And it is near to comi". Whilst He is yet speaking, the fierceness of the ilnme is beginning to abate. One incident and insult more, and the experience of one other predicted element of suffering, and the victory Is His. The incident, and the insult springing out of it, is the misunderstanding of the cry, lor we can hardly suppose that it was anything else. "Rome of them that stood there, when they heard that, said. This man calleth for Ellas," Matthew 27. 47. 28-30. After this, Jcsiis knowing that all thlusfs were now accomplished i. e., the moment for the fulfilment of the last of them; for there was one other small particular, and the time v.'as come it. The other Divine purpose served by it will appear presently. But one of tlie soldiers—to make assurance of the fact doubly sure—with a spear pierced his side making a wound deep and wide, as indeed is plain from ch. 20. 27, 29. Had life still remained, it must have fled now—and forthwith came thereout blood and water 'It is now well known that the effect of long-continued and intense agony is frequently to produce a secretion of a colourless lymph within the pericardium (the membrane enveloping the heart), amounting in many cases to a very considerable quantity.' [Webster and AVii.kinfor that too, in consequence of the burning thirst which the fpvere<l state of His frame occasioned fPsalm 22. 15). that the Scrlptttre (Psalm (in. 21) might be fultilled, saith, I thirst—Now there was set a vessel full of vinepar 'see on the offer of the soldiers" vinegar, above); and they—"one of them," Matlliew 27. 4S—lille«l a sponge ^rith vinegar, and put It npon (a stalk of) hyssop, and put it to his month—Though a stalk of this plant does not exceed eighteen Inches in length, it would suffice, as the fret of crucified persons were not raised higher. "The rest said, Let be" i. e.,as would spem, 'Slop that officious service'—" let us see whether Ellas will come to save him," Matthew 27.49. This was the last cruelty He was to suffer, but It was one of the most unfeeling. "And when Jpsus had cried with a loud voice," Luke 23. 46. This "loud voice," noticed by three of the Evangelists, does not imply, as some able interpreters contend, that our li Ord's strength was so far from being exhausted that He needed not to die then, and surrendered up His life sooner than Nature required, merely because it was the appointed time. It was indeed the appointed time, but time that He should be "crucified through v:enl~ness" (2 Corinth inns 13. 4), and Nature was nowreaeliing its utmost exhaustion. But Just a-s even His own dying saints, particularly the martyrs of Jesus, have sometimes had such gleams of coming glory immediately before breathing their liist, as to Impart to them a strength to utter their feelings which has amazed the bystanders, so this mighty voice of the expiring Redeemer was nothing else but the exultant spirit of the Dying Victor, receiving the fruit of His travail Just about to be embrace<l, and nerving the organs of utterance to an ecstatic expression of its sublime feelings (not so much in the 7'TOmcrf(a?e/,v following words of tranquil surrender, in Luke, as in the final shout, recorded only by .lohn): "Father, into thy hands I COMMEND MY SPIRIT!" Luke 2-'!. 40. Yes, the darkness is past, and the true light now shineth. . His soul has emerged from it,s mysterious horrors; " God" is heard no more, but in unclouded light He yields sublime into His Father's hands the infinitely precious spirit—using here also the words of those matchless Psalms (31.5) which were ever on his lips. 'As the Father receives the spirit of Jesus, so Jesus receives those of the faithful.' Acts 7.
.SON.] And he that saw it bare record (' hath borne witness'), and his witness is true, and he knoweth that he saith true, that ye might believe—This solemn way of referring to his own testimony in this matter has no reference to what he says in his Epistle about Christ's "coming by water and blood" (see on I John 5. 6), but ia intended to call attention both to the fulfilment of Scripture in these particulars, and to the undenialjle evidence he was thus furnishing of the reality of Christ's death, and consequently of His resurrection ; perhaps also to meet the growing tendency, in the Asiatio churches, to deny the reality of our Lord's body, or that "Jesus Christ is come in tli flesh." (1 John 4. 1-3.) that the Scripture should be fulfilled, A bone of him shall not be broken—The reference is to the paschal lamb, as to which this ordinance v/as stringent. Exodus 12.46; Numbers 9. 12. (Cf. 1 Corinthians 5. 7.) But though we are to see here the fulfilment of a very definite typical ordinance, we shall, on searching deeper, see in it a. remarkable Divine interposition to protect the sacred body of Christ from the least indignity after He had finished the work given Him to do. Every imaginable indignity had been permitted before that, up to the moment of his death. But no sooner is that over than an Unseen hand is found to have provided against the clubs of the rude soldiers coming in contact with that temple of the Godhead. Very ditferent from such violence was that spear-Otrust, for which not only doubting Thomas would thank the soldier, but intelligent believers in every age, to whom the certainty of their Lord's death and resurrection is tlie life of their whole Christianity. And again another Scripture saith. They shall look on him whom they pierced The quotation is from Zechariah 12. 10; not taken as usual from the Septuagint (the current Greek version), which here is all wrong, but direct from the Hebrew. And there is a remarkable nicety in the choice of the words employed both by the prophet and the Evangelist for "piercing." The word in Zechariah meanfi \o thrust through with spear. Javelin, sword, or any such weapon. Jn that sense
GO. [Bengel.] And now comes the expiring mighty shout, It is used In all the ten places, besides this, where It la found. How suitable this was to express the action of 'It IS finished! and He bowed His head and gave up
Chi-ias Burial in the Garden. JOHN XX. Mary's Visit to ihe Scpvchre, own friends had the least reason to think that the spark of life was still in Him, would they have done this? But even if one could conceive them mistaken, could any one have lain thus enveloped for the period during which He was in the grave, .and life still remained? Inipossilde. When, therefore. He wallced forth from the tomb, we can say with the most absolute certainty, "Now is ehrist risen from the dead, and become the first-fruits of them that slept !" (1 Corinthians 15. 20.) No wonder that the learned and the barbarians alike were preparijd to die for the name of the Lord Jesus; lor such evidence was to the unsophisticated resistless. (No mention is made of awyuiiiij; in this operation. No doubt it was a hurried proceeding, for fear of interruption, an<l because it was close on the sabbatli, the women seem to have set this as thl-ir proper the Roman soldier, is manifest ; and our Evangelist uses the exactly corresponding word, wliich tiie HepLuagint certainly does not. Very (Jifferent is tJie other word tor "pierce" in Fsalm 22. 16, " They pierced my liands and my feet." The •word tliere used is one signifying to <(ore as with an awl or hammer. How striking are tliese small niceties ! 3840. Josepli €>f Arlmathea— " a rich man" (Matthew 27.
57), thus liilfilliug Isaiah 5.'!. 9; "an honourable counsellor (a member of the Sanhedrim, and of good condition), whicli also waited for the kingdom of God" (Mark 15. 43), a devout expectant of Messiali's kingdom; " a good man and a just, the same had not consented to the counsel and deed of them" (Luke 2:^. 50, 51— lie had gone the length, perhaps, of dissenting and protesting in open council against the condemnation of our Lord); "who also himself was Jesus' disciple" (Matthew 27. 57). being a disciple of Jesus, but secretly, for fear of the Jews—" He went in boldly unto Pilate" (Mark 15. 4:5)—^lY., ' having taken courage went in,' or 'had the boldness to go in.' Mark alone, as his manner is, notices the boldnesx which task "as soon as the sabbath should be past" (Mark Hi. 1). But as the Lord graciously held it as undesignedly anticipated by Mary at Bethany (Mark 11. 8), so this was probably all the anointing, in the strict sense of it, wlilch He received.) 41, 44. Now in tlte place wiiere he was crucifted tiiere was a g.irden, and in the garden a new sepulclire—The choice of this tomb was, on t/ieir part, dictated by the double circumstance that it was so uear at hand, and by its belonging to a friend of Ihe Lord ; and as tiiere was need of haste, even they wouUl be struck with the providence which thus supplied it. "Tiiere laid they Jesus therefore, because of the Jews' preparation-day, lor the sepulclire was nigh at hand." But there was one recommendation of it which probably would not strike them ; but God had it in view. Not its being " hewn out of a rock" (Mark 15. -16), accessible only at the entrance, which doubtless would impress them with its security and suitableness. But it was "a new sepulchre" (v. -11), "wlierein never man before was laid" (Luke 2.1. 5:}); and Matthew (27. 60) says that Joseph laid Him "in hix onn new tomb, which he had hewn out in the rock"—iloubtless for his owu use, though the Lord had higher use fur it. Thus as He rode into Jerusalem on an a.ss " u hereon never man before had sat," so now He shall lie in a tomb wherein never man before had lain, that from these specimens it. may be seen that in all things He was "separate fkom SINNERS." this required. The act would without doubt identify him for the first time with the disciples of Christ. Marvellous it certainly is, that one who while Jesus was yet alive merely refrained from condemning Him, not having the courage to espouse his cause by one positive act, sliould, now that He was dead, and His cause apparently dead with Him, summon up courage to go in personally to the Roman governor and ask permission to take down and Inter the body. But if this be the tirst instance, it is not the last, that a seeminijty dead Clirist has wakened a symj Mthy which a living one had failed to evoke. The heroimi of faith is usually kindled by desperate circumstances, and is not seldom displayed by those who before were the most timid, and scarce known as disciples at all. "And Pilate marvelled
If he were"—rather 'wondered that he was' "already dead." "And calling the centurion, he asked him whether he had been any while deail " — Pilate could hardly credit what Joseph had told him, that He had been dead "some time," and, before giving up the body to His friends, would learn how the fact stood from the centurion, wliose business it was to oversee the execution. "And when he knew it of the centurion," that it was as Joseph h.ad said, " he gave"—rather ' made a gift of " the body to Joseph;" struck, possibl)', with the rank of the petitioner and the dignified boldness of the petition, in contrast with the spirit of the other party and the low rank to which he had been led to believe all the followers of Christ belonged. Nor would he be unwilling to sliow that he was not going to carry tliis Ijlaek affair any farther. But, whatever were llate's motives, two most blesse<l objects were thus secure<l: (1.) The reality of our Lord's death was attested by the party of all others most competent to decide on it, and certainly free from all bias —the ol Mcer in attendance—in full reliance on whose testimony Pilate surrendered the body: (2.) The dead Redeemer, thus delivered out of the hands of His enemies, Bnd committed by the supreme political authority to the care of His friends, was thereby protected from all further
CHAPTER XX.
Ver. 1-18. Mary's Visit to the Sepulchre, axd Return TO IT WITH Peter and John—Her Risen Lokd Appears to Her. 1, 2. The lirst day cometh Mary Magdalene ea»-ly, &c.—See on Mark 16. 1—1; and Matthew
28. 1, 2. She riutneth and contetii to Simon Peter, and to the otlier disciple whom Jesus loved, and saith unto tliein, Tliey have taken away the Lord out of the sepulchre—Dear disciple! thy dead Lord is to thee "The Lord" still. 3-10. Peter therefore went fortli, and that other disciple, and came llrst to the sepulclire, &c.—These particulars have a singular air of artless truth about them. Mary, in her grief, runs to the two apostles who were soon to be so closely associated in proclaiming the Saviour's resurrection, and they, followed by Mary, hasten to see with their own eyes. The j-ounger disciple outruns the elder; love haply supplying swifter wings. He stoops, he gazes in, but enters not the open sepulchre, held back probably by a I'everentlal fear. The bolder Peter, coming up, goes in at once, and is rewarded with bright evidence of what had happened, seetik the linen clothes lie ('lying') and the napkin, that wag about his head, not lying with the linen clotlies— loosely, as if hastily thrown down, and iiidicalive of a hurried and disorderly removal — but wrapped (or 'folded') together in a place by itself—showing with what grand tranquillity "the Living One" had walki!d forth from "the dead" (Ijuke 21.5). 'Doubtless Ihe two attendant angels [v. 12) did this service for tlie Rising One, the one disposing of the linen clothes, the otlu'r of the napkin.' [Bknoel.] Tlion went in that other disciple which came first to Ihe sepulchre—The repetilion of this, In eonnecrtion wilh his not having gone in till after Peter, seems to show that at t he moment of penning these words the advantjigc? whicli tjiicli of these lovinj! hulignities; a thing most befitting indeed, now that His work was done, but impossible, so far as we can see, if His enemies had bec-n at liberty to do with Him as they pleased. How wonderful are even the minutest features of this matchless History! also Nlcodcinus (which mt Ihe tirst eamc to Jesus by nigiit)— ' Th is remark corre Kponds to tliesecrcsy of Joseph's disciplesliip, just noticed, and calls attention to the similarity of their previous character and conduct, and the remarkable change wiiieh had now taken pliice.' [Webstek and Wilkinson.] brought inyrrli i<ii(l aloes, about an hunilreil pounds welglit—an immense quantity, betokening the greatness of their love, but part of it probably intended :\s a layer for the spot on which ( he body was to lie. (See 2 Chronicles
Hi. 11.) [Mi':yI':i(.J tlien took titey tite body of Jesus, and wound it In linen clotlies with the spiers, as tlic Hiiinner of tlie Jews is to bury—the mixed and pulvei-|/,ed myrrh and aloes shaken Into the tolds, iiud the entire body, thus swathed, wrapt In an outer cdvering of "clean linen cloth' (Matthew 27. oU.) Had the Lord's 168
Jesw Appeareth to Mary. JOHN XX. Se Appears also to the Dimpies.
How dost thou raise these titles with thyself! At first they were thy servants; then disciples; a little before thy death, tliey were thy friends ; now, al ter tliy resurrection, they were thy brethren. But oh, mercy without measure how wilt tliou, how canst thou call them bretliren whom, in thy last parting, thou foundest fugitives? Did they not run from thee? Did not one of them rather leave his inmost coat behind him than not be quit of tlieu? And yet thou sayest, 'Go, tell my brethren ! It is not iu the power of the sins of our Infirmity to uiibrotlier us.' [Bishop Hall.] I ascend unto my Father and your Fatlier, and [toj my <xod and your God—woi ils of incomparable glory! Jesus had called God habitually His Father, and on one occasion, in His darkest moment. His disciples had of the other was present to his mind, and be saw and believed—Probably he means, though he does not aiy, that he believed in his Lord's resurrection more immediately and certainly than Peter. For as yet tbey knew (t. e., understood) not the Scripture tUat Ue must rise again from tlie dead, &c.—In other words, they believed iu His resurrection at first, not because they were prepared by Scripture to expect it; bat facts carried resistless conviction of it in the first instance to their minds, and furnished a key to the Scripture predictions of it. 11-15. But Mary stood wlt Uout at tlie sepulchre weeping, &c.—Brief was the stay of those two men. But Mary, arriving perhaps by another direction after they left, lingers at the spot, weeping for her nrissing
God. But both are here united, expressing that full-orbed relationship which embraces in its vast sweep at once Himself and His redeemed. Yet, note well. He says not, CiOrd. As she gazes through her tears on ttie open tomb, she also ventures to stoop down and look into it, when lo! " two angels In white" (as from the world of light, and 0«J' Father and owr God. All the deepest of the Church fathers were wont to call attention to this, as expressly designed to distinguish between what God is to Him and to us His Father essentially, ours not so: our God essen-
Bee on Matthew 28.3) appear to her In a "sitting" posture, 'as having finished some business, and awaiting some one to impart tidings to.' [Bengei,.] one at tUe head, and the other at the feet where the body of Jesus had lain—not merely proclaiming silently tlie entire charge they had had of the body of Christ [quoted in LuTHARDTj, but rather, possibly, calling mute attention tially. His not so : His God only in connection with us : our God only in connection with Him. 18. Mary Magdalene came and told the disciples that she had seen the Lord, and that He had spoken these things unto hei —To a woman was this honour given to be the first that saw the risen Redeemer, and that woman was not His mother. (See on Mark 16. 9.) to the narrow space within which the Lord of glory had contracted Himself; as if they would say. Come, see within what limits, marked ofi" by the interval here between us two, tfie Lord lay ! But she is in tears, and these 19-23. Jesus Appears to the Assembled Disciples 19-33. The same day at evening, tlie lirst day of the week, the doors being siiut where tSic disciples were assembled for fear of the Jews, came Jesus—plainly not by the ordinary way of entrance-and saith, Peace b« unto you—not the mere wish that even His own exalted peace might be theirs (ch. 14. 27), but conveying it into their hearts, even as He "opened their understandings to understand their Scriptures" (Luke 24. 45). And when he had so said, he showed them his hands and Ills iide— not only as ocular and tangible evidence of the reality of His resurrection (see on Luke 24. 37-43), but as through "the power of that resurrection" dispensing all His peace to men. Then were the disciples glad wlicn they saw the lK>rd. Then said Jesus—prepared now to listen to Him in a new character. Peace be unto you. As my Fatf»er hatli sent me, so send I you, &c.—See on ch. 17. 18. he breathed on them—a symbolical conveyance to them of the Spirit, and saith. Receive ye the Holy Ghost—an earnest and first-fruits of the more copious Pentecostal effusion, whosoever sins ye remit they arc remitted unto tliem, &c.—In any literal and authoritative sense this suit not the scene of so glorious an Exit. They are going to point out to her the incongruity. Woman, why weepest thou?—You would think the vision too much for a lone woman. But absorbed in the one Object of her affection and pursuit, she speaks out her grief without fear. Because, <tc. g. d.. Can I choose but weep, when "they have taken away," &c., repeating her very words to Peter and John. On this she turned herself and saw Jesus Himself standing beside her, but took Him for the gardener. Clad therefore in some such style He must have been. But if any ask, as too curious interpreters do, whence He got those habiliments, we answer [with OLSUArrsEjf and Luthardt] where the two angels got theirs. Ifor did the voice of His first words discover Him —"Woman, why weepest thou? whom seekest thou?" He will try her ere he tell her. She answers not the stranger's question, but comes straight to her point with him. Sir, If thou have home him hence—borne tvhomf Bhe says not. She can think only of One, and thinks others must unders Uind her. It reminds one of tlie question of the Spouse, "Saw ye him whom my soul loveth?" (Song of Solomon 3. 3.) tell me where thou hast laid him, and X will take him away—Wilt thou, dear fragile woman ? But it is the language of sublime aflectiou, that tliinks itself fit for anything If once in possession of its Object. It is enough. Like Joseph, He can no longer restrain Himself. (Genesis 45. 1.) 16, 17. Jesus saith unto her, Mary :—It is not now the distant, though respectful, "Woman." It Is the oft-repeated name, uttered, no doubt, witli all the wonted manner, and bringing a rush of unutterable and overpowering associations with it. She turned herself, and salth to him, Rabboni I—But that single word of transported recognition was not enough for woman's full heart. Not knowing the change which had passed upon Him, she hastens to express by her action what words failed to clothe; but she is checked. Jesus saith unto her. Touch me not, for I am not yet ascended to my Father—Old familiaripower was never exercised by one of the apostles, and plainly was never understood by themselves as possessed by them or conveyed to them. (See on Matthew 16. ]9.) The power to intrude upon the relation between men and God cannot have been given by Christ to His ministers in any but a ministerial or declarative sense—as the authorized interpreters of His word, while in the actings of His ministers, the real nature of the power committed to them is seen in the exercise of church discipline.
24-29. Jesus again Appears to the Assembled Disciples. 24, 25. But Thomas (see on ch. 14. 16) was not witik them when Jesus came—why, we know not, tliough we are loth to think [wltlj Stier, Alfokd ami LuTHAltDT] it was intentional, from sullen despondency. The fact merely is here stated, as a loving apology for his slowness of belief. We have seen the Lord—This way of speaking of Jesus (as v. 20 and 21. 7), so suited to his resurrection-state, was soon to become the prevailing style. Except I see In his hands the print of tite nails, and put my finger Into the print of the nails, and thrnst my hand Into his side, I will not believe—The very form of this speech betokens the strength of the unbelief. 'It ties must now give place to new and more awful yet sweeter approaches; but for these the time has not come yet. This seems the spirit, at least, of these mysterious words, on which much difference of opinion has obtained, and not much that is satisfactory said. But go to my brethren—(Cf. Matthew 28. 10; Hebrews 2. 11, 17.) That ho had still our Humanity, and therefore "is not ashamed lo call us brethren," is Indeed grandly evidenced by these words. But It Is worthy of most reverential nois not. If I shall sec I shcdl believe, but. Unless I shall see I will not believe; nor does he expect to see, although the others tell him they had.' [Bengei,.] How Christ Himself viewed this state of mind, we know from Mark 16. 14, " He upbraided them with their unbelief and hardness of heart because they believed not them which had seen tice, that we nowhere read of any one who presumed to call Him Brother. "My brethren:" Blessed Jesus, who are these ? Were they not thy followers 7 3'ea, thy forsakers
IVte Inci'cdtdity and Confession of Thomas. JOHN XXI. Cliris(s Third Appearance to Hix Disciples, Him after He was risen." But whence spratit; tliis pertinacity of resistance iu such minds? Not certainly from reluctance to believe, but as in Nathanael (see on eh. 1. -16) from mere dread of mislake in so vital a matter. 3G-^9. And after elglit days i. e., on the 8th, or first day of tne preceding week. Tliey probably met every day during the preceding week, but their Lord designedly reserved His second appearance amongst them till tlie recurrence of His resurrection-day, tliat He might thus inaugurate the delightful sanctities of the Lord's Day (Revelation selves to their secular employment, they would be unprepared to expect Him. Children—This term would not necessarily identify Him, being not unusual from any superior; but when they did recognize Plim, they would feel it sweetly like Himself, have ye any meat I— ' provisions,' ' supplies,' meaning ^i?t. they answered, No— This was in His wonted style, making them tell their case, and so the better prepare them for what was coming, he said unto them. Cast the net on tlie right side of the ship—no doubt, by this very specific direction, intending to reveal to tliem His knowledge of the deep and power over it. 7-11. that disciple whom Jesus loved, said. It
1. 10). tlie disciples were witliiii, and Tlaoinns with them . . . Jesus stood In tlic midst, und saltli, Peace be tuito yon. Tlien saltU lie to Tlioinas, litacli Uitlier is the Lord—again having the advantage of his brotlier in quickness of recognition (see on ch. 20.8), to be followed by an alacrity in Peter all his own. he was naked—his vest only on, worn next the body, cast himself into the sea — the shallow part, not more than a hundred yards from the water's edge (v. 8); not meaning therefore to swim, but to get sooner to Jesus than in the full boat wliich they could hardly draw to shore, the other disciples came in a little ship — by ship, they saw (' see') a Are of coals, and llgh laid thereon, and bread— By comparing this with 1 Kings 19. (j, and similar passages, the unseen agency by which Jesus made this provision will appear evident. Jesus salth unto tliem. Bring of the fish ye have €^augllt—Observe the double supply thus provided—His and theirs. The meaning of this will perhaps appear presently. Peter went up—into the boat ; went aboard, and drew the net to land full of great flslies, an hundred and iltty and thiee ; and for all tliere were so many, yet was not the net broken—The manifest reference here to the former miraculous draught, Luke 5. 1-H, furnishes the key to tliis .scene. There the draught was symbolical of the success of their future minisiry: While "Peter and all that were with him were astonished at the draught of the fishes which they had taken, Jesus said unto him, Fear not, from henceforth thou shalt catch men." Nay, when first called, in the act of "casting their net into the sea, for they were fishers," the same symbolic reference was made to their secular occupation : " Follow me, and I will make you fishers of men." (Matthew 4. IS, 19.) Here, then, if but the same symbolic I'eference be kept In view, the design of the whole scene will, we think, be clear. T:he multitude and the size of the fishes //icy caught symbolically foreshadowed the vast success of their now fast approaching ministry, and this only as a beginning of successive draughts, through the agency of a Christian ministry, till, "as the waters cover the sea, the earth should be full of the knowledge of the Lord." And whereas, at the first mir.iculous draught, the net " was breaking" through the weight of what it contained—expressive of the dijfflculty with which, after they had "caught men," they would be able to retain, or keep them from escaping back into the tctw-^d—while here, "for all they were so many, yet was not the net broken," are we not reminded of such sayings as these (chap. 10. 28): "I give unto my sheep eternal life, and they shall never perish, neither shall any pluck them out of my hand?" [Luthakdt.] But it is not through the agency of a Christian ministry that all true disciples are gathered. Jesus Himself, by unseen methods, gathers some, who afterwards are recognized by the constituted fishers of men, and mingle with the fruit of their labours. And are not these symbolized by that portion of our Galilean repast which the fishers found, la some unseen way, made ready to their hand? I'i-l*. None durst ask him, 'Who art thou, knowing it was the Lord—Implying that they would have liked llirn Just to say, "It is 1;" but having such convincing evidence they were afraid of being "upbraided for their unbelief and haidiiess of heart" if they ventured to put (he (juestlon. Jesus takcth [the] bread, and giveth thriti, and . , . behold . . , put it into my side, and be not faithless, Imt believing—'There is something rliythmical in these words, and tliey are purposely couched in the words of Thomas himself, to put him to shame.' [Luthardt.] But with what condescension and gentleness is tliis done! Thomas answered and said unto him, My Lord and my God:—That Thomas did not do what Jesus invited him to do, and what he liad made the condition of his believing, seems plain from v. 29 (" Because thou hast seen me thou hast believed"). He is overpowered, and the glory of Christ now breaks upon him in a flood. His exclamation surpasses all that had been yet uttered, nor can it be surpassed by anything thatever will be uttered in earth or heaven. On the -striking parallel in Nathanael, see on ch. 1.49. Tlie Socinian invasion of the supreme divinity of Clnist here manifestly taught—as if it were a mere call upon God inaUt of astonisliment—is beneath notice, save for the profanity it charges upon this disciple, and the straits to which it shows themselves reduced, because thon liast seen me thou hast believed—words of measured commendation, but of indirect and doubtless painfully-felt rebuke: q.d., 'Thou hast indeed believed; it is well: itisoulyon the evidence of thj' senses, and after peremptorily refusing all evidence siiort of that.' Blessed they that have not seen and yet liave believed—'Wonderful indeed, and ricli in blessing for us who have not seen Him, is this closing word of the Gospel.' [Alford.]
SO, 31. First Close of this Gospel. The connection of these verses witii the last words of v. 29 is beautiful: q.d., 'And in<leed, as the Lord pronounced them blessed who not having seen Him have yet believed, so for that one end have the whole contents of this Gospel been recorded, that all who read it may believe on Him, and believing, have life in that blessed name.' many other slgis—miracles. But these are written—as sufficient specimens, the Christ, the Son of God—the one His offleial the other Hi.s personal title, believing, may have life—See on ch. 6. 51-54.
CHAPTER XXI.
Ver. l-'23. Suppi-ementaky Particulars. [That this chapter was added by another hand has been asserted, against clear evidence to tlie contrary, by some late critics, chiefly because the Evangelist had concluded his part of the work with ch. 20. 30, 31. But neither in the Epistles of the New Testament, nor In otlier good authors, is it unusual to insert supplementary matter, and so have more than one conclusion.] 1, H. Jesus slitowed (' manifested') himself again, and on this wise he manifested himself—This way of speaking shows tliat alter His resurrection He appeared to them but occusioiu Uly, imexpccledlj/, and in a way quite unearthly, though yet really and corpm-eally. Nathanael—See on Matthew 10.3. 3-6. Peter saith unto them, I go atishing—See on Luke
5. 11. that night cauglkt nothing—as at tlie first miraculous draught (see on Luke 5.5); no doubt so ordered tliat the miracle might strike tliein the more by contrast. Tlie same principle Is seen In operation throughout much of Christ's ministry, and is indeed a great law of Uod's spiritual procedure with His people. Jesus stood—Cf. ch. 20.
[tliej flsh likewise—See on Luke 24. 30. This is the third lime that Jesus showed himself ('was manifested') to his disciples—his assembled disciples; for if we reckon His appearances to Individual disciples, they were more. 15-17. When they had dined, Jesus salth—Silence appears to have reigned during the meal; uubrokou on 19, 213. but the disciples knew not it was JesusI'erhaps tliero had been some considerable interval since the laat manifestation, and having agreed to betake them170
Peter Commanded to Feed the Sheep. JOHN XXL TJce Final Close of John's Goxjiel. upon him by dying for ms Miister. And, indeed, bryond doubt, this prediction was intinded to follow up his triple restoration:—'Yes, Simon, tliou shall not only feed my. lambs, and tVed my sheep, but after a long career of such service, sh.ilt be counted worthy to die for the name of the Lord Jesus.' And when he had spoken this, he saltli unto htm, Follow me—By thus connecting the part., that by their mute observation of Him tlity might have their assurance of His identity the more confirmed mid ontheirs, from reverential shrinking to speali till He did. Sliiton, son of Joiia.^, lovest tliou me more tUan thciiel—referring lovingly to those sad words of Peter, Shortly before denying his Lord, "Though all men shall b« o<l'eniled because of tliee, yet will I never be of Tended" (Matthew 20. 83), and intending by this allusion to bring the whole BC>!ue vividly before his »nind and put him to shame. Yea,Ijord; tlion Uaowcst that 1 love tliee—He adds not, "'nore than these," but preti.fes a touching appeal to ths Saviour's own omniscience for the truth of utterance of tliis prediction with tlie invitation to follow Him, the Evangelist would indicate the deeper sense in which the cull was understood, not merely to go along with him at that moment, but to come after Him, " taking up hii eroxx." iiO,til. Peter, tuiiilng altout showing that he followed immediately as directed, seeth the disciple whom Jesus loved following ; whicit also leaned on Jesus' l>reast at [the] supper, and said, Lord, which is he thnt betrayeththeel—The livangelist makes these allusions to the peculiar familiarity to which he had been admitted on the most memorable of all occasions, perhaiKS lovingly to account for Peter's somewhat forward question about him to Jesus; which is the rather probable, as it was at Peter's suggestion that he put the question about the traitor which he here recalls (ch. 18.24, his protestation, which makes it a totally different kind of speech fiom his former, he saltli unto liim, Feed my lambs—It Is surely wrong to view this term as a mere diminullve of affection, and as meaning the same tiling as " the siieep." [Wkbster and Wilkinson.] It is much more according to usage to understand by tlie "lambs" young ami tender disciples, whether in age or Christian standing (Isaiah 40. 11 ; 1 John 2. 12, 13), and by the " sheep" the more mature. Shall we say [with many] that Peter was here reinstated iu office? Not exactly, since he was not actually excluded from it. Butaftersuch conduct as 25). Peter saith to Jesus, Lord, and wliat [shall] this man [do]?—'What of this man?' or, How shall it fare with li Lin? H'i, tt'i. Jesus saith to him. If I will that he tarry till I come, what is that to theel follow thou me—From the fact that John alone of the Twelve survived the destruction of Jerusalem, and so witnessed the commencement of that series of events which belongs to " the last days," many good Interpreters think that this is a virtual prediction of fact, and not a mere suppositloji. But this is very doubtful, and it seems more natural to consider our Lord as intending togive?iopoi'iZit;e indicdti of John's fate at all, but to signify that this was a matter whicli belonged to the Master of both, who would disclose or conceal it as He thought proper, and that Peter's part was to mind his own affairs. Accordingly, in "follow thou me," the word "thou" is emphatic. Observe the absolute disposal of human life which Christ claims : " jy / tvili that he tarry till I come," itc. Then went this saying abroad among tlie brethren, that that disciple should not die— into which they the more easily fell from the prevalent expectation that Christ's second coming was then near at hand, yet Jesus said not unto liim. He shall not die—The Evangelist is jealous for His Master's honour, which his death might be thought to compromise if such a misunderstanding should not be corrected. his, the deep wound which the lumour of Christ had received, the stain brought on his oltice, the damage done to his high standing among his brethren, and even his own comfort, iu prospect of the great work before him, required some such renewal of his call and re-establisliment of his position as this. lie saItU to him the second time . . . Lovest thou me, &c.—In this repetition of tlie question, though the wound was meant to be re-opened, the words " more than these" are not repeated; for Christ is a tender as well as skilful Physician, and Peter's silence on that point was confession enough of his sin and folly. On Peter's repeating his protestation in the same words, our Lord rises higher In the manifestation of His restoring grace. Feed (or 'keep') my sUeep—It has been observed that the word here is studiously changed, from one signifying simply to feed, to one signifying to 'tend' as a shepherd, denoting the abiding exercise of that vocation, and in its highest functions, hesalth unto lilm the third time, Simon, son of Jonas, lovest tliou met Peter was grieved because he said tlie tliird time, &c.— This was the Physician's deepest incision into the wound, while yet smarting under the two former probings. Not till now would Peter discern the object of this succession of thrusts. The third time reveals it all, bringing up Buch a rush of dreadful recollections before his view, of his " thrice denying that he knew Him," that he feels it to the quick. It was fitting that he should; it was meant that he should. But this accomplished, the painful dialogue concludes with a delightful "Feed my sheep;" as 24, 25. Final CLasE of this Gospel. This is the disciple wliicli testifietli of these things, and wrote these things—thus identifying the author of this book with all that it says of tliis disciple—we know that his testimony is true—Cf. cli. 10. 35. And there are many other things which Jesus did—Cf. ch. 20. 30, 31. if written every one, I suppose—an expression used to show that what follows is not to be pressed too far. even tlie world itself would not hold tlie books, &c.—not a 7nere hyper* bolical expression, unlike the sublime simplicity of this writer, but intended to let his reader know that, even now that he had done, he felt his materials so far from being exhausted, that he was still running over, and could multiply "Gospels" to almost any extent within the strict limits of what "Jesus did." But In the limitation of these matchless Histories, in point of number, there is as much of that Divine wisdom wliich has presided over and pervades the living oracles, as In their varietj/ and fulness. if He should say, 'Now, Simon, tlie last speck of the cloud which overhung thee since that night of nights is dispelled: Henceforth thou art to me and to my work as if no such scene had ever happened.' 18, 19. When thou wast young—embracing the whole period of life to the verge of old age. thou girde«lst thyself, and walkedst whither timu wouldest—wast thine own master, when old tliou Shalt stretch foi-th thine hands— to be bound for execution, though not necessarily meaning wi a Clots. There is no reason, however, to doulit the very early tradition that Peter's death was by crucifixion. This spake he, signifying by what death he should glorify God—not, therefore, a mere prediction of ILe manner of his death, but of the lumour to he conferred
TIte Miracles of Christ. JOHN. The Parables of Chnat.
CHRONOLOGICAL TABLE OF THE MIRACLES OF CHRIST.
On the order of some of our Lord's Miracles and Parables, the data being scanty, considerable difference obtaint.
Where WRonanT.
Whire Recorded.
MlBACLIB.
John 2. 1-11. John -2. 13-lT. John 4. 46-54. Luke 5 1-11. • Matt. 8. 2-t ; Mark 1. 40-45 ; Lake 5. 12-15. Matt. 8. 5-13 ; Luke 7. 1-10. Luke 7. 11-17. Mark 1. 21-28 ; Luke 4. 31-37, Matt. 8. 14, 15 ; Mark 1. 29-.31 ; Luke 4. 3S, 39. Matt. 9. -2-8 ; Mark 2. 1-12 ; Luke 5. 17-26. John 5. 1-10. Matt. 12. 10-14 ; Mark 3. 1-6; Luke 6. 6-11. Matt. 12. 22-24 ; Luke 11. 14. Matt. 8. 23--27 ; Mark 4. 35-41 -, Luke 8. 23-25. Matt. 8. 28-34 ; Mark 5. 1-20.
Cana Jerusalem Cana Sea of Galilee Capernaum Capernaum Nain , Capernaum Capernaum Capernaum Jerusalem Galilee Galilee
Water made wine Traders cast out of the temple Nobleman's son healed
First niiraculons draught of fishes Irfper healed - Centurion's servant healed "Widow's sou raised to life Demoniac healed Peter's mother-in-law healed. Paralytic healed Impotent man healed Man with withered hand healed Blind and dumb demoniac healed Tempest stilled Demoniacs dispossessed Jalrus' daughter raised to life Issue of blood healed Two blind men restored to eight, Dumb demoniiic healed Five thousand miraculously "fed
Sea of Galilee Gadara Capernaum ) Near Capernaum J Capernaum Capernaum Dccapolis Sea of Galilee Coasts of Tyre and Sidon. Decapolis Decapolis
Matt. 9. 18-26 ; Mark 5. 22-24 ; Luke 8. 41-56.
9. 27-31,
Matt. Matt. Jtatt. Matt. Matt. Mark
9. 32-34.
14. 13-21; Mark 6.31-14;
Luke 9. 10-17 ; John 6. 5-14. John 6. 15-21.
14. 22-33; Mark 6.45-.V2;
walks on the sea Syro-phneniciau's daughter healed,... Deaf and dumb man healed Four ihousanil fed Blind man restored to sight Demoniac ami lunatic boy healed Miraculous provision of tribute The eyes of one born blind opened Woman, of 18 years' infirmity, cured. Dropsical man healed Ten lepprs cleanscii Lazarus raised to life Two blind beggars reftored to sight Barren fig tree blighted „ Buyers and sellers again cast out Malc hus' ear healed Second dniught of fishes
15. 21-28 ; Mark 7. 24-30.
7, 31-,37.
15. 32-39 ; Mark 8, 1-9.
Jlatt. Mark Matt. Matt. .John Luke Luke Luke John Matt. Matt. Luke Malt. John, Bethsaida Near Ca-sarea Philippi Capernaum Jerusalem [Perea.l [Perea.J Borders of Samaria Bethany Jericho Bethany , Jerusalem Gethsemane Sea of Galilee
8. 2-2-26. Mark 9. 14-29
Luke 9. 37-43 17.14-21; 17.24-27.
14. 1-6, 17.11-19,
11. 1-46.
Mark 10. 46-52 ; Luke 18, 35-4S. Mark 11, 1-2-24,
20. 29-34
2I.1'2, 13, 18,19; 19. 45, 46. 26. 51-.'i4 ; Mark 14. 47-49 ; Lnke 22. 50, 51 ; John 18. 10, IL
CHRONOLOGICAL TABLE OF THE PARABLES OF CHRIST.
Where Spokes.
Where Recorded.
Parables,
Luke 7. 40-13. Matt. 12. -29 ; Mark 3. 27 ; Luke 11, 21, 22, Matt, 12, 4;i-45 ; Luke 11. '24-26, Matt. 13, 3-9, 18-23 ; Mark 4, 3-9, 14-20 ; Luke 8, 6-8, 11-16. Matt. 13. 24-30, 36-43, Matt. 13. 31, 32 ; Mark 4, 30-32 ; Luke 13, 18, 19. Mark 4, 26-'.'9. Matt. 1.3, ,•?;!; Luke 13,20, 21. Matt. 13. 44. Matt, 13. 45, 46, Matt. 13, 47-50. Matt. IS. -21-35, Luke 10. -29-37, Luke n.bS. Luke 12, 16-21. Luke 13. r)-9. Luke 14,15--24. Matt. 18. 1-2-14 ; Luke 15.3-7. Luke 15. 8-10. Luke 15. 11-32. John 10. 1-18.
The two debtors The strong man armed The unclean spirit The sower The tares and wheat The mustard seed The seed growing secretly The leaven , The hid treasure The pearl of great price The draw net - The unmerciful servant The good Samaritan The friend at midnight The rich fool « , The barren fig tree The great supper '£he lost shu(!p The lost piece of money The jirndigiil son The good shepherd The unjust steward _ The rich man and I.a/.aru9 , The pnifitalde servants The importunate widow The Pharisees and publicans The labourers in the vineyard-. The pounds The two sons The wicked husbandmen The marriage of the king's son. The ten virgins The talents
[Capernaum,] Galileo Galilee Sea-shore of Galilee Sea-shore of Galileo. Sea-shore of Galilee. Sea-shore ()f Galilee. Sea-shore of OaMee. Sea-shore of Galilee. Sea-shore of Galilee. Sea-shore of Galilee. Caperoamn Near Jerusah'm Near Jerusalem Galilee Galilee
Porea , Perea Porea Perea Jerusalem
Luke 16. 1-8, Luke 16. 19-31. Luke 17. 7-10. Luke 18. 1-8, Luke 18,9-14, Malt. -211, 1-16. Luke 19.11--27. Malt. 21.-2S-32. Matt, -21. 3:j-44; Mark 12.1-12, Luke 20, 9-18, Matt, -22. 1-14. Malt. -25, 1-13, Matt. 25. 14-30, Perea Perea Perea Perea Perea Perea Joi ieho Jerusalem J(4rusalem Jerusalem Mount of Olives Mount of Olives
/iiiroduction. ACTS. hitrodviction
THE ACTS OF THE APOSTLES.
INTRODUCTION.
This book is to the Gospels what the fruit is to the tree that bears it. In the Gospels we see the corn of wheat falling into the ground and dying : in the Acts we see it bringing fortli much fruit (John 12. 24). There we see Christ purchasing tlif Church with His own blood: here we see the Cliureh, so purchased, rising into actual existence; first among the Jews of Palestine, and next among the surrounding Gentiles, until it gains a footing in the great capital of the ancient world—sweeping majestically from Jerusalem to Rome. Nor is this book of less value as an Introduction to the Epistles which follow it, than as a Sequel to the Gospels which precede it. For wlthont this history the Epistles of the New Testament—presupposing, as they do, the historical circumstances of the parties addressed, and deriving from these so much of their freshness, point, and force—would in no respect be what they now are, and would in a number of places be scarcely intelligible.
The genuineness, authenticity, and canonical authority of this book were never called in question within the ancient Church. It stands immediately after the Gospels, in the catalogues of the Homologoumena, or universally acknowledged books of the New Testament (see Introduction to our larger Commentary, Vol. V., pp. iv. v.). It was rejected, Indeed, by certain heretical sects in the second and third centuries— • y the Ebionites, the Severians (see EusEBius, Ecclesiastical History, 4. 29), the Marcionites, and the Manicheans : but the totally uncritical character of their objections (see Introduction above referred to, pp. xiii. xiv.) not only deprives them of all weight, but Indirectly Bhows on what solid grounds tlie Christian Church had all along proceeded in recognizing this book.
In our day, however, its authenticity has, like that of all the leading books of the New Testament, been made in Germany the subject of keen and protracted controversy. First, De Wettk, while admitting Luke to be the author of the entire work, pronounces the earlier portion of it to have been drawn up from unreliable sources ('Einleitung,' 2 a and 2 C). But the Tubingen school, with Baur at their head, liave gone much farther. As their fantastic theory of the post-Joannean date of the Gospels could not pretend even to a hearing so long as the authenticity of the Acts of the Apostles remained unshaken, they contend that the earlier portion of this work can be shown to be unworthy of credit, while the latter portion is in flat contradiction to the Epistle to the Galatians—which this school regard as unassailable—and bears internal evidence of being a designed distortion of facts for the purpose of setting up the catholic form which Paul gave to Christianity in opposition to tlie narrow Judaic but original form of it which Peter preached, and which after the death of the apostles was held exclusively by the sect of the Ebionites. It is painful to think that one so lately deceased should have sijent so many years, and, aided by learned and acute disciples in different parts of the argument, should have expended so much learning, research, and ingenuity in attempting to build up a hypothesis regarding the origination of the leading books of the New Testament which outrages all the principles of sober criticism and legitimate evidence. As a school, this party at length broke up: its head, after living to find himself the sole defender of the theorjas a whole, left this earthly scene complaining of desertion ; while some of his associates have abandoned such heartless studies altogether for the more congenial pursuits of philosophy, others have modified their attacks on the historical truth of the New Testament records, retreating into positions into which it is not worth wliile to follow them, while others still have been gradually approximating to sound principles. The one compensation for all this mischief is the rich additions to the apologetlcal and critical literature of the books of the New Testament, and the earliest history of the Christian Church, which it has drawn from the pens of THIERSCH, Ebrard, and many otliers. Any allusions which it may be necessary for us to make to the assertions of this school will be made in connection with the passages to which they relate—In Acts, 1 Corinthians and Galatians.
The manifest connection between this book and the third Gospel—of which It professes to be simply the continuation by the same author—and the strilcing similarity which marks the style of both productions, leave no room to doubt that tlie early Church was right in ascribing it with one consent to Luke. The difficulty which some fastidious critics have made about the sources of the earlier portion of the history has no solid ground. That the historian himself was an eye-witness of the earliest scenes—as Huo concludes from the circumstantiality of the narrative—is altogether Improbable : but there were hundreds of eye-witnesses of some of the scenes, and enough of all the rest, to give to the historian, partly by oral, partly l)y written testimony, all the details which he has embodied so graphically in his history; and it will appear, we trust, from the commentary, that De Wette's complaints of confusion, contradiction, and error in this portion are without foundation. The same critic, and one or two others, would ascribe to Timothy those later portions of tlie book in which the historian speaks in the first person plural " we;" supposing him to have taken notes of all that passed under his own eye, which Luke embodied in his history Just as they stood. It is impossible here to refute this gratuitous hypothesis In detail ; but the reader will find it done by Ebuard (' Gospel History,' sect. 110, Clark's translation ; sect. 127 of the original work, 'Wissenschaftliche Krltik der Evangel. Geschichte,' IS.'iO), and by Davidson (' Introduction to New Testament,' Vol. II., pp. 9-21). The undesigned coincidences between this History and the Apostolic Epistles have been brought out and handled, as an argument for the truth of the facts thus attested, with unrivalled felicity by Paley in his 'Horse PaulintB,' to which Mr. Bikks has made a number of Ingenious additions in his 'Horse Apostolicse.' Exception haH been taken to some of these liy Jowett ('.St. Paul's Epistles,' Vol. I., pp. 108, &c.), not without a measure of reason in certain cases—for our day, at least—though even he admits that in this line of evidence the work of Palby, taken as a whole, is unassailable.
Muclfhas been written about the object of this history. Certainly ' the Acts of the Apostles' are but very partially recorded. But for this title the historian Is not responsible. Between the two extremes—of supposing tliat the work bas no plan at all, and that It is constructed on an elaborate and complex plan, we shall probably be as near the txuth us Is necessary if we take the design to ue to record tlie dlf Tiislou of Cl-irlstianlty and the rise of the Christlao
Last Days of our Lord on Earth. ACi'S I. Return of the Eleven to Jeruealem.
Church, first among tlie JeAvs of Palcstiiio, the seat of the ancient P'aith, and next among the surrounding Gentiles, Willi Amioch for il.s heai Uiuarlers, until, finally, it is seen wavinf< over imperial Rome, loretokeniug its universal triumph. In this view of il, there is no tiii Hculty in accounting lor tlie almost exclusive place which it gives to the labours of Peter in the first instance, and the all but entire disappearance from the liistory both of him and of the rest of the Eleven after the great apostle of the Gentiles came upon the stage—like tlie lesser lights on the rise of the great luminary.
CHAPTER I.
16; but it was expressed thus indefinitely to exerci.se their faitli. G-S. wilt thoii at this time restore the kingdom to Israel 1 —Doubtless their carnal views of Messiah's kingdom had by this time been modified, though liosv fr
Ver. 1-11. I>;TRODtJCTioN— Last Days of our Lord UPON Eautu—His Ascension, l, ^. ftirmer treatise Luke's Gospel. TiieopliUus—see on Luke 1. 8. beguit to do awd teaclk—a very important statement, dividing the work of Christ into two great branches:' the one embracing His work <m earth, tlie other His subsequent work /ro)n heaven; the one in His own Person, Ihe oUicr by His Spirit; the one the " beginning," the other tlie continuance of the same work; the one complete when He sat down on the right hand of the Majesty on high, the other to continue till His second appearing; tlie one recorded in "The Gospels," the beginnings only of the other related in tliis book of "The Acts." 'Hence the grand history of what Jesus did and tauglit does not conclude with His departure to the Father; but Luke now begins it in a higher strain ; for all the subsequent labours of the apostles are just an exhibition of the ministry of tlie glorified licdeemer Himself, because they were acting under His autliority, and He was the principle tliat operated in tliein it is impossible to say. But, as they plainly look. d lor some restoration of the kingdom to Israel, so they are neither rebuked nor contradicted on this point. It Is not for yon to know the times, &c.—implying not only that this was not the time, but that the question was irrelevant to their present business and future work, receive power—See Luke '21. 49. and ye shall be witnesses nnto me ... In Jerusalem ... In all Judea . . . and unto tlie uttermost part of tlie wov\A-—This order of apostolic jireaching and success supplies the jrroper key to the plan of the Acts, which relates first the progress of the Gospel "in Jerusalem, and all Jndea and .Samaria" (ch. 1. to ch. 9.), and then "unto the uttermost part of the earth " (ch. 10. to ch. '2S.) 9-11. while tJiey belield he was taken up— See on Luke 24. 50-53. Lest il should be thought He had disappeared when they were looking In some other direction, and so was only concluded to have gone up to heaven, all.' [Olshausen.] after he, tSiroiigJi tlie Holy Ghost, had given coinmandment, &c.—referring to the charge recorded in Matthew 28. 18-20; Mark 10. 15-18; Luke 2-1. t+- it is here expressly said that "while they were looking lie was taken up, and a cloud received him out of their sight." So Elijah, "If thou see me when I am taken from thee" (2 Kings '2. 10); " And Elisha sajo it" (r. 12). SeeonLuke9.
49. It is worthy of notice that nowhere else are such communications of the risen lledeemer said to have been given " through t'ue Holy Ghost." In general, this might have been said of all He uttered and all He did in His
32. wti ile they looked steadfastly toward heaven—FoN lowing Him wilh their eager eyes, in rapt amazement. Not, however, as a mere fact is this recorded, but as a part of that resistless evidence of their senses on which their whole subsequent testimony was to be borne, two men In white ajiparel—Angels in human form, as Luke 24. 4, ye men of Galilee, why stand ye gazing up Into heaven, &c.—' As if your now glorified Head were gone from you never to return: He is coming again; nnt another, but "this same Jesus;" and "as ye huvesetn Him go, in the like manner shall He come"—us personofficial character; for it was for this very end tliat God "gave not the Spirit by measure unto Him" (John 3. 31). But after His resurrection, as if to signify the new relat ion in which He now stood to the Church, He signalized His first meeting with the assembled disciples by "breathing on them (immediately after dispensing to them His peace) and saying, Receive ye the Holy Ghost," thus anticipating th-e donation of the Spirit from His hands (see on John ally, as visibly, as gloriously ; and let the joyful expectation of this coming swallow up the sorrow of that ileparture.'
20. 21, 22); and on the same principle His parting charges are here said to have been given "througVi the Holy Ghost," as if to mark that He was now all redolent wilh the Spirit; that what had been husbanded, during His suffering work, for His own necessary uses, liad now been set free, was already overflowing from Iliinsclf to His disciples, and needed but his ascension and glorification to flow all forth. (See on John 7. 3!1.) 3-5. sliowed hiingelf alive—As the author is about to tell us tlial "the resurrection of tlie Lord Jesus" was the great burden of apos-
12-20. Retiir.n' of the Eieven to Jerusalem—Proceedings IN THE Upper Room till Pentecost. i>J-i t. a sabbath day's journey—About 2000 cubits, went up to an upper room—Perhaps the same "large upper room" where with their Lord they had celebrated the last Passover and the first Supper (Luke 22. 12). where abode—Not lodged, but had lor their place of rendezvous. Peter, &c.—See on Matthew 10. '2-4. eontluued with one accord—Knit by a bond stronger than death. In prayer and suppllcntlon—for the promised baptism, the need of which In their orphan stale would be increasingly felt, and Mary the mother of Jesus—Distinguished from the oilier "women," but 'so as to exclude the idea of her having any pre-eminence over the disciples. We find her witli the rest in prayer to her glorified Son.' ["Weilster and Wilkinson.] This is the last mention of her in the New Testament. The fable of the Assumption of the Virgin has no foundation even in tradition. [Alkord.] with hU bretlireu—.See on John 7. 3-^5. 15-3(>, In those days-Of expectant prayer, and prolmbly towards the close of them, when the nature of their future work began more clearly to dawn upon them, and the Holy Ghost, already tolic preaching, so the subject is here fitly introduced by an allusion to the primary evidence on which tliat great fact rests, the repeated and undeniable manifestations of Himself in the body to the assemliled disciples, who, instead of being predisposed to believe it, had to bo overpowered by the resistless evidence of their own Benses, and were slow of yielding even to this. (Mark Ifi. H.) alter htg passion—Or 'Suffering.' This primary sense of the word " Passion " has fallen into disuse ; hut it is nobly consecrated in the jihraseology of the Church to express the Uedeemer's final enduran<?es. seen of them forty days—This important specification of time occurs here only, speaking of—rather ' speaking '—the things pertaining to the klngfloin of Clodtill now only in germ, but soon to take visible form; the earliest and tlie " breathed" on trie Eleven (John '20.22), was stirring in Peter, who was to be the leading spirit of tlie infant community (Matthew 10. 19). the number . . . about an hundred and twenty—Many, therefore, of the "500 brethren" who saw their risen Lord "at once" (1 Corinthians l.\ 0), must have remained In Galilee, fnlllitg headlong, Ac— This Information supplements, but by no means contradicts, what is said in Matthew 27.5. Hl» bishopric—Or latest burden of His teaching on earth, should not depart from Jcrnsalem—Because th(! Spirit was to glorify the existing economy, by descending on the disciples at its metropolitan seat, and at the next of Its gre.it festivals after the ascension of the Church's Head; in order that "out of Zion miglit go forth the law, and the word of the Lord from Jerusalem " (Isaiah 2. 3 ; and cf. Luke 2t. 19). ye shall be baptized with the Holy Ghost not many days Uence Ten days hence, us appears from Leviticus 23. 15, 174 ' charge.' The words are a combination of Psulm 09. 25 aud 109. 8; lu which the upostle discerns a The Aposlles Filled wUh Ihe Huly Gliost. ACTS II. Peter <i Sermon on the Day of Pentecost, Christ. 14r-^l. Peter, standing up with the Eleven—In advance, perhaps, of the rest, these are not drunken meaning, not the Eleven, but the body of the disciples, but ti»e third hour—9 A. M. (see Ecclesiastes 10. !(!; Isaiah 5.11; 1 Thessalonians 5.7). in the last days—meaning, the days of the Messiah (Isaiah 2.2); as closing all preparatory arrangements, and constituting the final dispensation of God's kingdom on earth, poiir out of my Spirit—In contrast with the mere drops of all preceding time, upon all flesh—hitherto confine<l to the seed of Abraham. song . . . daughters . . . young men . . . old men . . . servants . . . handmaidens—Without distinction of sex, age, or rank, see visions . . . dream dreams—This is a mere accommodation to the ways in which the Spirit operated under the ancient economy, when the prediction was delivered ; for, in the New Testament, visions and dreams are rather the exception than the rule. I will show wonders, &c.—referring to the signs which were to precede the destruction of Jerusalem (see on Luke 21. 25, &c.). whosoever shall call on the name of the Lord shall be saved—This points to the permanent establishment of the economy of salvation, which followed on the breaking up of the Jewish state. ttZ-'ZS. a man approved of God—Rather, 'authenticated,' 'proved,' or 'demonstrated to be from God.' I>y miracles . . . which God did by him—This is not a low view of our Lord's mirai;)es, as has been alleged, nor inconsistent with John 11, but is in strict accordance with his progress from humiliation to glory, and with his own word! in John 5. 19. This view of Christ is here dwelt on to exhibit to the Jews the whole course of Jesus of Nazareth a.s the ordinance and doing of the God of Israel. [Alford.] determinate counsel and foreknowledge—God's fixed plan and perfect loresight of all the steps involved in it. ye have taken, and by wicked hands have cruclticd and slain — How strikingly is the criminality of Christ's murderers here presented in harmony with the eternal purpo.se to surrender him into their liands ! was not possible he should be holden of It—Glorious saying ! It was indeed impossible that " the Living One" should remain "among the dead" (Luke 24.5); but here, the impossibility seems to refer to the prophetic assurance that He should not see corruption, wilt not leave my soul in hell—In its disembodied state (see on Luke 16. 23). neither . . . suffer thine Holy One to see corruption—in the grave. Thou hast made known to me the ways of life i. e., Resur rection-life. thou shalt make me full of Joy with thy countenance—t. e., in glory; as is plain from the whole connection and the actual words of the Psalm. 39-36. David . . . is . . . dead and burled, &e.—Peter, full of the Holy Ghost, sees in this Kith Psalm, one Holy Man, whose life of high devotedness and lofty spirituality is crowned with the assurance, that though He taste of death He shall rise again without seeing corruption, and be admitted to the bliss of God's immediate presence. Now as this was palpably untrue of David, it could be meant only of One other, even of Him whom David was taught to e-xpect as the final Occupant of the throne of Israel. (Those, therefore, and they are many, who take David himself to be the subject of this Psalm, and the words quoted to refer to Christ only in a more eminent sense, nullity the whole argument of the apostle.) The Psalm is then affirmed to have had its only proper fulfilment in Jesu.s, of whose resurrection and ascension they were witnesses, while the glorious effusion of tlie Spirit by the hand of the asceiideil One, .setting an infallible seal upon all, was even then witnessed by the thousands who stood listening to Him. A further illuiitration of Messiah's ascension and session at God's right hand is drawn from Psalm 110. 1, in which David cannot be thought to spi-ak of himself, seeing he is still In his grave. Therefore— greater than David, and a worse than Ahithophel and his fellow-conspirators against David, all the time the Lionl Jesus went in and out among us—in the close intimacies of a tliree years' public life, beginning from the baptism of John—by wlioin our Lord was not only Himself baptized, but first oflicially announced and in- Iroduced to his own disciples. nnfU that same day trhen he -was taken up from us, must one be ordained to be a witness with us of his resurrection — How
Clearly is the primary office of the apixstles here expressed: (1.) to testify, from personal observation, to the one great fact of "the lesurrection of the Lord Jesus;" (2.) to show how this glorified His whole previous life, of which they were constant observers, and establislied His Divine claims, they appointed— ' Put up' in nomination; meaning not the Eleven but the whole company, of whom Peter was the spokesman, two—The choice would lie between a very few. prayed and saltl, Tlion, Lord, &c.—'The word "Lord," placed absolutely, denotes in the New Testament almost universally the Son; and the words "Show whom thou hast chosen," are decisive. The apostles are just Christ's messengers : It is He that sends them, and of Him they bear witness. Here, therefoi-e, we have the first example of a prayer offered to the exalted Redeemer; furnishing indirectly tlie strongest proof of his divinity.' [Olshaosen.] which Unowest the hearts of all men—See John 2. 24, 25 ; 21. l.>-17 ; Uevelation
2.23. that he might goto his own place—A euphemistic or softened expression of the awful future of the traitor, implying not only destined habitation but congenial element, was numbered— ' Voted in' by general suffrage, with the eleven apostles—Completing the broken Twelve.
CHAPTER II.
Ver. 1-13. Descent of the SPiRtrThe Disciples Bpkak with Tongues—Amazement of the Multitude.
1 '1. when the day of Pentecost was fully come—The flflicth from the morrow after the first Passover sabbath (Leviticus 23. 15, 16). with one accord—The solemnity of the day, perhaps, unconsciously raising their expectations. ^* And suddenly there came a sound from heaven, as of a rushing migltty wlud, &c. — 'Tlie * lio'e description is so picturesque and striking that it could only come from an eye-witnoss.' [Olshausen.] The suddenness, strength, and difl'usiveness of the sound Btrike with deepest awe the whole company, and thus complete their preparation for the heavenly gift. Wind was a familiar emblem of the Spirit (Ezekiel 37.0; John
8.8; 21X22). liut this was not a rush of actual wind. It was only a sound " as of it. 3. cloven tongues, like as of fire, Ac— ' disparted tongues,' i. e., tongue-shaped, flame-like appearances, rising from a common centre or root, and resting upon each of that large company: beautiful visible symbol of the barniug energy of the Spirit now descending in all His plenitude upon the Church, and about to pour itself through every tongue, and over every tribe of men under heaven ! 4. tUey began to speak with . , , tongues, &c.—Real, living languages, as is plain from what follows. The tiling uttered, probably the same by all, wa-s "the wonderful works of God," perhaps in the Inspired words of the Old Testament evangelical hymns; though it is next to certain that tlie speakers themselves understood nothing of wliat they uttered (see on 1 Corinthians H). 5-11, there were dwelling at Jerusalem Jews, devout men oittof every nation— not, it would seem, pei'iiiaiii nily setthd there (see t>.9), though the langu.age seemed to imply more than a temporary visit to keep this one feast. Pnrthlans, Ac. —Beginning with the farthest east, llie Partliians, the ennm(:ratlon proceeds farther and farther westward till it comes lo Judea; next come the western countries, Iioin Cnppa<locla to Pamphylia; then the soullu-rn, from Kgypt to Cyrene; finally, apart from all geographical consideration, Cretes and Arabians are placed together. This enumeration Is evidently designed to convey an impres Bion of universality. [Baumgakten.]
' lo sum up all.' let all tlic house of Israel— for in this first discourse tlie ai)peal is formally made to the v.'hole house of Israel, as the then existing Kingdom of God. know a«»ure«lly—by indisputable lacts, fullilled predictions, and the seal of the Holy Ghost set upon all. that God liath made—for Peter's object was to show 17o
1-I-3B. PeTEK, for the FiH.STTI.MK, PUHLICLV Pl£EArHE.S
The Beginnings of the Christian Church, ACTS III. Peter Heals a Lame Man at the Temple. them that, Instead of interfering with the arrangements of the God of Israel, these events were His own liili movements, this same Jesns, whom ye have crucified—'The sting is at tlie close.' [Bengel.] To prove to them merely that Jesus was the Messiali might liave saved.' ' The young Church had but few peculiarities In its outward form, or even in its doctrine: the single discriminating principle of its few members was that tliey all recognized the crucified Jesus of Nazareth as the Messiah. This confession would have been a thing of no importance, if it had only presented itself as a naked declaration, and would never in such a case have been able to form a community that would spread itself ovef the whole Roman empire. It acquired its value only through the power of the Holy Ghost, passing from th« apostles as they preached to tlie hearers; for He brought the confession from the very hearts of men (1 Corinthians left tliem all unchanged in heart. But to convince them (hat He whom they had crucified had been by the riglit liand of God exalted, and constituted the "Lord" whom David in spirit adored, to whom every knee sliall bow, and the Christ of God, was to bring them to "look on Him whom they had pierced and mourn for Him." 3740. pricked 111 their hearts—the begun fulfilment of Zechariah 12. 10, whose full accomplishment is reserved for the day when "all Israel shall be saved" (see on Romans
12. 3), and like a burning flame made their souls glow witii love. By the power of this Spirit, therefore, we behold the first Cliristians not only in a state of active fellowship, but also internally changed: the narrow views of the natural man are broken through; they have their possessions in common, and they regard themselves as one family.' [Olshausen.J
11). what shall we do!—This is that beautiful spirit of genuine compunction aud childlike docility, which, discovering its whole past career to have been one frightful mistake, seeks only to be set right for the future, be the change involved and the sacrifices required what they may. So Saul of Tarsus (ch. 9. 6). Repent—The word denotes change of mind, and here includes the reception of the Gospel as the proper issue of that revolution of mind which they were then undergoing, baptized . . . for the remission of sins—as the visible seal of that remissioi. For the promise—of the Holy Ghost, through the risen Saviour, as the grand blessing of the new covenant, all afar off—the Gentiles, as Ephesians 2. 17. But " to the Jew first." With many other words did he testify and exhort—Thus we have here but a summary of Peter's discourse; though from the next words it would seem that only the more practical parts, the home appeals, are omitted. Save yourselves from this untoward generation—as if Peter already foresaw the hopeless impenitence of the nation at large, and would have his hearers hasten in for themselves aud secure their own salvation.
CHAPTER III.
Ver. 1-26. Peter Heals a Lame Man at the Temple Gate — His Address to the Wondering Multitude. 1-11. Peter and John—already associated by their Master, first with James (Mark 1.29; 5. .W; 9.2), then by themselves (Luke 22. 8; and see John 13. 23, 24). Now we find them constantly together, but John (yet young) only as a silent actor, went up— ' were going up,' were on their way. a certain man lame from his mother's womb—and now "above 40 j'ears old" (ch. 4. '22)—was carried—' was wont to be carried.' Peter fastening his eyes on him with John, said, Lrf>ok on us . . , And he gave heed—that, through the eye, faith might be aided in its birth. Silver and gold have I none, but such as I have give I thee, &o.—What a lofty superiority breathes in these words ! In the name of Jesus of Nazareth riso up and walk, &c.—These words, uttered with supernatural power, doubtless begat In this poor man the faitli that sent healing virtue through his diseased members. And he took . . . and lifted him up—precisely what hia Lord had done to his own mother-in-law (Mark 1. 31). hU feet (or soles) and ankle-bones, &c.—the technical language ofa physician (Colossians 4.14). leaping up, stood.
41-17. BEADTirtri, Beginnings of the Christian Church. 41-47. They that gladly received his word were baptized—'It is difficult to say how 3000 could be baptized in one day, according to the old practice of a complete submersion ; and the more as in Jerusalem there was no water at hand except Kidron and a few pools. The difficulty can only be removed by supposing that they already employed sprinkling, or baptized in houses in large vessels. Formal submersion in rivers, or larger quantities of water, probably took place only where the locality conveniently allowed it.' [Olshausen.] the same day there were added to the Church about 3000 souls walked . . . entered the temple walking, leaping, and praising God—Every word here is emphatic, expressing the perfection of the cure, as t>. 7 its Immediateness. all the people saw him, <fec.—as they assembled at the hour of public prayer, in tlie temple courts; so that the miracle liad the utmost publicity, they knew that it was he which sat for alms, &c.—(Cf. John 9. 8.) the lame man held, &c.—This Is nature, all the people ran together unto them in the porch, &c.—How vividly do these graphic details bring the whole scene before us! Thus was Peter again furnished with a vast audience, whose wonder at the spectacle of the healed beggar clinging to fitting inauguration of the new kingdom, as an economy of the Spirit ! continued steadfastly In— ' attended constantly upon.' the apostles' doctrine—or 'teaching;' giving themselves up to the Instructions which, in their raw state, would be indispensable to the consolidation of the Immense multitude suddenly admitted to visible discipleship. fellowship—in its largest sense, breaking of bread-not certainly in the Lord's Supper alone, but rather in frugal repasts taken together, with which the Lord's Supper was probably conjoined until abuses and persecution led to the discontinuance of the common meal, prayers—probably, stated seasons of it. fear came upon every soul—a deep awe rested upon tlie whole community, all that believed were together, and liad all things common, &e.—(.See on ch. 4. 34-37.) dully in the temple—observing tlie hours of Jewish worship—and breaking bread from house to house—Hather, 'at home' (margin), i. e., in private, as contrasted with their /empie-worsliip, but in some stated place or places of meeting, eat their meat wltli gladness ('exultation') and singleness of heart ; praiiiing God— " Go thy w.ay, eat thy bread with Joy, and drink thy wine witli a merry liis benefactors prepared them to listen with reverence to his words. 1!J-16. why marvel at this?—For miracles are marvels only in relation to the limited powers of man. as though by our own power or holiness we had made this man to walk, &c.—Neither the might nor the merit of the cure are due to us, mere agents of Him whom we preach. The God of Abraham, <fec.—See on cli. 2. 22, 30-hath glorified his Son Jesus—rather, ' his Servant Jesus,' as the same word is rendered in Matthew 12. 18, but in tliat high sense in which Isaiah applies it always to Messiah (Isaiah 42.1; 49.6; 52.13; 53. 11). When ' Son' is intended a different word is used, whom ye delivered up, Ac—With what heroic courage does Peter here charge his auditors with tlie heaviest of all conceivable crimes, and witli what terrific strength of language are these charges clothed ! killed the Princa of Life—Glorious paradox, but how piercing to the conscience of tlie auditors ! His name, through faith in hIa name, hatli made tills man strong, <S:c.—With what skiU does tlie apostle use the miracle both to glorify his ascended Lord and bring the guilt of Ills blood more rot»UUessly home to his audience! 17-ttU And uowt lieart, for Ood now accejdeth thy works" (Kccleslastos 'J. 7, see also on ch. 8. 39). having favour with all Ihc people—commending themselves by their lovely demeanour to tlie admiration of all who observed them. And tlie lioifl—i. e., Jesus, as llie glorified Head and Kuler of ttie Ctiurch. adiled—'kept adding;' t. e., to the visible community of believers, though tlie words "to the Church" aie wanting, in the most ancient MSS. sucit as should be »aved—Kalher, * the saved,' or ' those who were being 176
Peter's Efhortalion to the People. ACTS IV. Peter and John before the Sanhedrim. brethren, Ac—Our preacher, like his Master, " will not break the bruised reed." His heaviest charges are pioinptod by love, which now liastens to assuage the wounds it was necessary to inflict. I wot—or 'know.' throalk Igwornnce ye did It—(Bee marginal reference.) that Christ—Tlie best MSS. read, ' that His Christ'— should suficr—The doctrine of a suffering Messiah was totally at variance with tlie current views of tlie Jewish Church, and hard to digest even by tlie Twelve, up to tbedayof their Lord's resurrection. Our preacher himture or crushing the fanaticism, If such It had been, W6ie within every one's reach, and where there was every inducement to sift it to the bottom, their rulers, &c.— This was a regular meeting of the Sanhedrim (see on Matthew 2. 4). Annas . . . and Caiaphas—(See on Luke
3. 2.) John and Alexander—Of whom nothing is known, by what power or . . , name Itave ye done tliis thus admitting the reality of the miracle, wlilch afterwards they confess themselves unable to deny (v. 10). then Peter, tilled -with the Holy Gliost, said—(See Mark
13. 11 ; Luke 21. IS.) be it known unto you . . . and to all tlie people of Israel—As if emitting a formal Judicial testimony to tlie entire nation through its rulers now convened, by the name of Jesus, <tc.—(See on ch. 3. 13, itc.) even by him doth this man stand before you whole for from v. H it appears that the healed man was at that moment before their eyes. This is the stone wltlcli vi as set at naught of you builders, &c.—This application of Psalm 118. 22, already made by our Lord Himself before some of the same "builders" (Matthew 21. 42), is here repeated with peculiar propriety after the deed of rejection had been consummated, and the rejected One had, by His exaltation to the right hand of the Majesty on high, become " tlie head of the corner." neither is there salvation in any other ; for there Is none other name viuder heaven given among men whereby we must be saved —How sublimely does the apostle, in these closing words, shut up these rulers of Israel to Jesus for salvation, and in what universal and emphatic terms does he hold up his Lord as the one Hope of men ! 13-17. perceived tliat they were unlearned and ignorant men— i.e., un instructed in the learning of the Jewish schools, and of the common sort ; men in private life, untrained to teaching, took knowledge of them that they had been with Jesus—Recognized tliem as having been in His company; remembering possibly, that they had seen them with Him [Meyek, Bloomfield, Alfokd] ; but, more probably, perceiving in their whole bearing what identified them with Jesus : q. d., ' We thought we had got rid of Him ; but lol He reappears In these men, and all that troubled us in the Nazarene Himself has yet to be put down in tliese His disciples.' What a testimony to these primitive witnesses! Would that the same could be .said of tlieir successors ! a notable miracle . . . done by thein is manifest to all In Jerusalem } and we cannot deny It—And why should ye wish to deny it, O ye rulers, but that hate the light, and will not come to the liglit lest your deeds should be reproved ? But that It spread no furtherself revolted at it, and protested against it, when first nakedly announced, lor which he received a terrible rebuke. Here he affirms it to be the fundamental truth of ancient prophecy realized unwittingly by the Jews themselves, yet by a glorious Divine ordination. How great a change had the Pentecostal illumination wrought upon his views! -when the times of refreshing sliall come—Rather, ' in order that the times of refreshing may come :' that long period of repose, prosperity and joy, which all the prophets hold forth to the distracted Church and this miserable world, as eventually to come, and which is here, as in all the prophets, made to turn upon the national conversion of Israel, he gliall send Jesus Clirist, itc—The true reading is, ' He shall send your predestinated (or foreordained) Messiah, Jesus.' until the times, &c.—embracing the whole period between the ascension and the second advent of Christ, restitution of all things—comprehending, probably, the rectification of all the disoiders of the fall. 23-26. a prophet like unto me—particularly in intimacy of communication with Ood (Numbers 12. G-8), and as the mediatorial Head of a new order of things (Hebrews 3. 2-
6). Peter takes It for granted that, in the light of all he had just said, it would be seen at once that One only had any claim to be that Prophet. Him shall ye hear in all things, (fee.—This part of the prediction is emphatically added. In order to shut up the audience to the obedience of faith, on pain of being finally "cut off"" from the congregation of the righteous (Psalm 1. 1). foretold of these days—of Messiah; all pointing to "tlie time of reformation" (Hebrews 9. 10), though with more or less distinctuess. ye are the children ... of the covenant—and so the natural heirs of its promises, in tliy seed, &c.—(See on Galatians 3. 8, Ac.) God having raised up—not from the dead, but having provided, prepared, and given, his Son Jesus— ' His Servant Jesus' (see on v. 13). sent him to bless yovL—lit., 'sent Him blessing you,' as if laden with blessing, in turning away every one of you fxom. his iniquities q. d., 'Hitherto we have all been looking too much for a Messiah who should shed outward blessings upon the nation generally, and through . . . let us straltly (strictly) tlireaten . . . tliat they,. speak henceforth to no man in this name—Impotent device! Little knew they the fire that was burning ii», the bones of tliose heroic disciples. 18-3'J. Wliether Itbo right ... to hearken to you more than . . . Clod, judgfl ye. For we cannot but speak the things which wehave seen and heard—There is here a wonderiul union of sober, respectful appeal to the better reason of tiieir judges, and calm, deep determination to abide tiie con-, sequences of a constrained testimony, whicli betokens a power above their own resting upon them, according to promise, finding nothing how they miglit punish them, because of the people—Not at a loss lor a pretext, but at a loss how to do It so as not to rouse the oppositioa of the people. it upon the world. But we have learnt other things, and now announce to you that the great blessing with which Messiah has come laden is the turning away of every one of you from his Iniquities. With wliat Divine skill does the apostle, founding on resistless facts, here drive home to the conscience of his auditors their guilt in crucifying the Lord of Glory; then soothe tlieir awakened minds by assurances of forgiveness on turning to the Lord, and a glorious future as soon-as this shall come to pass, to terminate with the Personal Return of Christ from the heavens whither He has ascended; ending all with warnings, from their own Scriptures, to submit to Him if they would not perish, and calls to receive from nim the blessings of salvation.
23-37. Peter and John, dismissed from the Sanhedrim, report THE PROCEEDINGS TO THE ASSEMBLED Disciples-They engage in prayer—The astonishing Answer and Results. 33-30. being let go, they went to their own company—Observe the two opposite classes, representing the tWo interests which were about to come Into deadly conflict, they lifted up their voice —the assembled disciples, on hearing Peter's report, witlt one accord—the breasts of all present echoing every word of this sublime prayer. Lord—See on Lube 2. 2<,t. Applied to God, the term expresses absolute authority. God, which hast made heaven and earth—against wiiom. therefore, all creatures are powerless, by tite mouth of David—to whom the Jews ascribed the 2d Psalm, though anonymous ; and Internal evidence confirms it. David's 177
CHAPTER IV.
Ver. 1-13. PTER AND John before the Sanhedrim. 1-12. the captain (of the Levitical guard) of the temple—annoyed at the disturbance created around it. and the Sadducecs—who "say that there is no resurrection" (ch. 23. 8), Irritated at the apostles "preaching through (rather, ' In') Jesus the resurrection from tlie dead ;" for the resurrection of Christ, If a fact, ef Tectuttlly overthrew the Sadducean doctrine, the number of the men—Or 'males,' exclusive of women; though tiie word sometimes Includes both, about flve thousand—And this 111 Jerusalem, where the means of detecting the impos-
The Death nf Ananias and SappKira, ACTS V. TVic Progress of the Kcu' Cause, ett. hypocrisy, were awed at the manifest presence of Divinity amongst them, and the mysterious power of tlirowing oil such corrupt matter which resteil upon the .young Cliureh.
"spirit, sees with asto Dish merit "the lip.ithcn, the peoplps, the kings and princes of the earth," in (ipodly combination ngaiLSt the sway of Jeliovah anrl hin Anointed (his Messiah, or Christ), and asks " why " it is. Tliis tierce confederacy our praying disciples see in full operation, in the "gatliering together of Herod and Pilate, tlie Gentiles (the Roman anthority), and the people of Israel, against God's holy Child (' Servant') Jesus " (see on cli. 3. ]:i). The best ancient copies read, after " were gathered to<:etlier," 'in this city,' which prol)ably answers to "upon my holy hill of Zion," in the Psalm, thy Itand and thy counsel determined ... to be done i.e., "tliy counsel" determined to be done "by thy hand." now, Lord, hehold their threatening'8—Recognizing in the threatenings of the Sanhedrim a declaration of war by the poml)ined powers of the world against their infant cause, they seek not enthusiastically to hide from themselves its critical position, but calmly ask the Lord of heaven and earth to "look upon their threatenings." that with all boldness they may speak thy word—Rising aliove self, they ask only fearless courage to testily for their Master, and Divine attestation to their testimony by miracles of healing, &c., in His name. 31-37. place was shaken—Glorious token of the commotion which the Gospel was to make (ch. 17. 6; cf. 16.26), and the overthrow of all opposing powers in which this was to issue . they were all tl»e young men—.some of the younger and more active members of the Church, not as oflice-bearers, nor coming forward now for the first time, ljul wlio prol>Hbl.v had already volunteered their services in making suliordlnate arrangements. In every lliriviiig Christian community such volunteers ma.y he expected, and wjU bo found eminently useful. 7-11. tell me vthrlher ye sold llie land for so much—naming the sum. itow is it tliat ye liave agreed together—See on v. 2. to leinpt the Spirit tri/ wliether they could escape detection liy that oniui.scient Spirit of whose supernatural presence with the apostles the.v had had such full evidence, feet of theiu that burled tliy husband are at the door—How awfully graphic! burletl her by her husband — The later Jews buried before sunset of the day of death, great fenr on all the C'liurch, Ac-This el Pect on the Cliristian community itself wa the chief design of so startling a judgment ; which had Us counterpart, as the sin itself had, in Achan (Joshua 7.), while the Zi.-ic—at the commencement of a new career—was similar.
12-26. The progress of the new cause leads to the arrest of the apostles—They are miraculouslv delivered FROM PRISON, RESUME THEIR TEACHING, B€T ALLOW THEMSELVES TO BE CONDtlCTBD BEFORE THE SANHEDRIM. 13. Solomon's Poi-ch—See on John 10. 2;i 13- filled with the Holy Ghost, and spake, &c.—The Spirit rested upon the entire community, first, in the very way they had asked, so that they "spake the word with boldness" (v. 29,31); next, in melting down all selfishness, and absorbing even the feeling of individuality in an Intense and glowing realization of Christian unity. The community of goods was but an outward expression of this, and natural in such circumstances, with great power—effect on men's minds, great grace was upon them all—The grace of God copiously rested on the whole community, laid ... at the apostles' feet—sitting, it may be, above the rest. But the expression may be merely derived from that practice, and here meant figuratively. Joses, &c.—This is specified merely as an eminent example of that spirit of generous lt>. of the rest durst no man join himself, &c.—of the unconverted none ventured, alter what had taken place, to profess discipleship; but yet tiieir numbers continually Increased, into the streets— ' in every street.' in beds and couches—The words denote the softer couches of tho rich and the meaner cribs of the poor. [Bengel.] shadow of Peter might overshadow some of them—Cf. ch. 19.
12; Luke 8.40. So Elisha. Now the predicted greatness of Peter (Matthew 16. IS), as the directing spirit of the earliest Church, was at its height. Xl-'i'i. sect of th« Sadducecs—See on ch. 4. 2 for tlie reason why this is specified, by night—the same night, all tlte words of litis life—Beautiful expression for that Life in the PJsen Ono which was the burden of their preaching! entered into the temple, &c.—How self-possessed! the indwelling Spirit raising them above fear, called . . . all the senate, itc—an unusually general convention, though hastily summoned, the prison shut . . . keepers before the doors, btit . . . no man within—the reverse of the miracle in ch. 16. 26; a similar contrast to that of the nets at the miraculous draughts of fishes (Luke 5. G; and John 21. sacrifice which pervaded all. son of consolation—no doubt so surnamed from the character of his ministry, a Levite—who, though as a tribe having no inheritance, might and did acquire property as Individuals (Deuteronomy 18. 8). Cyprus—a well-known island in the Mediterranean.
CHAPTER V.
Ver. 1-11. Ananias and Sappiiira. 'The first trace of a shade upon the bright form of the young Church. Probably among the new Christians a kind of holy rivalry had sprung up, every one eager to place his means at the disposal of the apostles. [Olsuausen.] Thus miglit the new-born zeal of some outrun their abiding principle, while others might be tempted to seek credit for a liljer-
11). 24-aC. they donbted-' were in perplexity.' without violence, for they feared, &c.—hardened ecclesiastics, all unawed by tlie miraculous tokens of God's presence with the apostles, and the fear of the mob only before their e.yes
27-42. Second appearance and testimony beforb THE. Sanhedrim—Its rage calmed by G.^maliei.— Being dismissed, they depart rejoicing, and continue THEIR preaching. !47, 'JS. ye have filled Jerusalem with your doctrine—noble testimony to the success of tlieir preaching, and (for the reason mentioned on ality which was not in their character, a. Itia wife kept back ptirt of the price, also being privy to it—The cool-
)iess with which they planned the deception aggravated the guilt of this couple, brought a certain part—pretending it to be the whole proceeds of tlie.sale. 3-0. wliy hath Satan tilled (i. e., why hast tliou sull'ered him to till) ilhine Ikeart, &c.—so criminally entertaining his suggesch. 4. 4) to the truth of their testimony, from reluctant Hps! Intend to bring this man's blood upon ug—They avoid naming Him whom Peter gloried in holding up. | Hengel.] In speaking thus, they seem to betray a di.sagreenble recollection of their own recent imprecation. " His blood be upon us," Ac. (Matthew 27.25), and of the traitor's words as he threw down themone.v, "I have sinned In that I have betrayed Innocent blood" (Matthew 'Zi. 4). 29, 30. Then Peter, &c.—See on ch. 2. 22, and on ch. .1. 13, Ac. 31. Prince and Saviour—the one word expressing tion? Cf. V. 4. "Why hast thou conceived tills thing in tliine heart?" and see John 13. 2, 27. to lie to tl»e Holy Ghost— to men under His supernatural illumination, tvliilrs it remained, was it not tliinc own ! and after it was sold, was it not in thine own power 1—from wlii<:h we see how purely voluntary were all these sacrifices for the support of the Infant community, not lo men l»nt God—to men so entirely the Instruments of the directing Bplrit that the lie was rather told to Him : lanpuage clearly Implying both the distinct persnnaHt}/ and the proper divinity of the Holy Ghost. Ananias . . . gave tliat iio2/a</.(y which all Israel looked for In Messiah, the other the Saving character of it which they had utterly lost sight of. Each of these features in our Lord's work enters into the other, and both make one glorious whole (cf. ch. 3. 15; Hebrews 2. 10). lo give—dispensing as *«
the gltost . , , great fear came on all tlvnt kcar<« these tilings—on those without the Christian eirck
Prince." repentance and remission of sins—as "u Saviour;" 'repentance' embracing all that change which issues In the faith which secures ' forgiveness' (cf ch. 1 lnstea<l of disparaging the followers of the Lord Jesus, as tUey might otherwise have done on the di-scovery of such
LTfe
The First Election of Deacons. ACTS VI, VII. Stephen Arraigned before the Sanhecirir.
88; 20.21). How gloriously Is Christ here exhibited ; not, as In other places, as the Medium, but as the Dispenser of crowning the beautiful spirit which reigned in this motlier-comraunity. a great company of Ihe priests were obedient, ifec.—This was tlie crowning tiiuinpli of the Gospel, whose peaceful prosperity v/as now at its greatest height. After Stephen's teaching and trial made all spiritual blessings! 33,33. we are witnesses . . . KncI the Holy Ghost—they as competent human witnesses to facts, and the Holy Ghost as attesting them by undeniable miracles, cut to the heai-t and took ('were it clear that sacerdotal interests could not stand with the Gospel, such priestly accessions became rare indeed. Noteil.) how easily misunderstandings may arise among the most loving and devoted followers of the Lord Jesus: but (2,) How quickly and effectually such misunderstandings may be healed, where honest intentions, love and wisdom reign: (3.) Wliat a beautiful model for imitation taking') counsel to slay them—How different this feeling and the effect of it from that " pricking of the heart" which drew from the first converts on the day of Penle- • ooet the cry, "Men and brethren, what shall we do?" (ch.
2. 37). The words used in the two places are strikingly different. 3*. then stood up . . . Gamaliel—in all probability one of tliat name celebrated in the Jewisli writings for his wisdom, the son of Simeon (possibly the same who took the infant Saviour In his arms, Luke 2. 2-5, Ac), and grandson of Hi 1 lei, another celebrated rabbi. He died eigliteen years before the destruction of Jerusalem. [LiGHTFOOT.] 35-39. Theudag— not the same with a deceiver of that name whom Josephus mentions as heading an insurrection some twelve years after this [Antiis furnished by the class here complained of, who, though themselves the majority, chose tlie new office-bearers from amongst the complaining minoritj' ! (4.) How superior to the lust of power do the apostles here sliow themselves to be, in not only divesting themselves of the immediate superintendence of temporal affairs in the Christian community, but giving the choice of those who were to be entrusted with it to the disciples at large ! (5.) How little of formal oi-ganlzation did the apostles give to the Church at first, and when an emergency arose wliicli demanded something more, how entirely was the remedy suggested by the reason of the thing! (6.) Though the new otiice-bearers are not expressly called Deacons here, quities, 20. 5. 1], but some other of whom he makes no mention. Such insurrections were frequent. Judas of Galilee—See on Luke 2. 2, and 13. 1-3. [Josephus, AntiquUies, 13. 1. l.J If of men, it will come to naught, &e,. —This neutral policy was true wisdom, In the then temper of tlie council. But individual neutrality is hostility to Christ, as Himself teaches (Luke 11. 23). 40-4:8. befaten them—for disobeying tlieir orders (cf. Luke 23. 16). departed rejoicing that they were counted worthy to suffer shame for His name— it is universally admitted that this was the first institution of that order in the Church ; the success of tlie expedient securing Its permanency, and the qualifications for " the office of a Deacon" being laid down in one of the apostolical Epistles immediately after those of " a Bishop" ' thought worthy by God to be dishonoured by man' (Matthew 5. 12; 1 Peter 4. li, 16). [Webster and Wilkinson.] This was their first taste of persecution, and it felt sweet for His sake whose disciples (1 Timothy 3. 8-13.)
8-15. Stephen Arraigned before the Sanhedrim. 3. And Stephen, &c.—The foregoing narrative seems to be only an introduction to what follows, full of faitli Rattier, ' of grace,' as the best MSS, read, 9, 10. synngoffue of tile l.lbertlnes—Jewish freednieii; iiianuniitted Roman captives, or the children of such, expelled iVoiii Roiaa (as appears from Josephus and Tacitus), and now ivsiding at Jerusalem, Cyrenlans—Jewsof Cyrene, in Lihya, on I he coast of Africa, them of Cillcia—amongst wiiom may have been Saul of Tarsus (ch. 7. 5S; 21. mul of AsiaSee on ch, 16. 6, not able to resist the wisdom and the spirit by which lie spake—What he .said, and tlie power with wliicli he spake it, were alike resistless. H-14. blasphemous words against Moses—doulitless referring to the impending disappearance of tlie whole Mosaic system, and against God—Tliis must refer to the supreme dignity and authority which he claimed for Clirist, tliey were. In every house—or ' in private.' See on ch. 2.
46. ceased not to preach Jesus Christ—t. e., Jesus (to be the) Christ.
CHAPTER VI.
Ver. 1-7. First Election of Deacons. 1. the Grecians —the Greek-speaking Jews, mostly born in the provinces, the H«l>rcw8— those Jews born in Palestine who used their native tongue, and were wont to look down on the "Grecians" as an inferior class, were neglected—'overlooked' by those whom the apostles employed, and who were probably of the Hebrew class, as being the most numerous. The comp'aint was In all likeliliood well founded, though we cannot suspect the distributors of intentional partiality. 'It was really Just an emulation of love, each party wishing to have their own poor taken care of in the best manner.' [OI/SHAUSen.] the dally ministration-the daily distribution of alms or of food. prol)ably the latter. 8-4. the multitude — the general bodj' of the disciples. It is not reason—The word expresses dislike ; q. d., ' We cannot submit.' to leave the Word of God—to have our time and attention withdrawn from preaching; which, it thus appears, they regarded as their primary duty, to serve tables—oversee tlie distribution of provisions, look ye out (from) among you— ,as tlie head of that new economy wliicli was so spci i'.ily to supersede the old (cf. ch. 7. 56, 59, 60). 15. as tlie face of an angel—a play of supernatural radiance attesting to all who beheld his couutenance the divine calm of the spirit within.
CHAPTER VII.
Ver. 1-60. Defence and Martyrdom of Stephen, In this long defence Stephen takes a much wider range, and goes less directly into the point raised by his accusers, than we should have expected. His object seems to liave been to show (1) that so far from disparaging, lie deeply reverenced, and was intimately conversant with, the whole history of the ancient economy ; and (2) that in resisting the erection of the Gospel kingdom they were hut treading in their fathers' footsteps, the wliole history of their nation being little else than one continued luisu))- prehenslon of God's high designs towards fallen man mikI rebellion against them. 1-5. The God of glory—A nimj,- nificent appellation, fitted at the very outset to rivet tlie devout attention of his audience; denoting not lluit visible glory which attended many of the Divine niaiiifestations, but the glory of those manilestations th«mi. e., ye " the multitude" from amongst yourselves, seven men of honest report—good reputation (ch. 10. 22; 1 Timothy 3. 7). full of the Holy Ghost—not full of miraculous gifts, which would have been no qualification for the duties required, but spiritually gifted; althougli on two of them miraculous power did rest, and wisdom discretion, aptitude for practical business, whom we may appoint—for while the election was vested in the Christian people, the appointment lay with tlie apostles, as spiritual rulers, we will give ourselves to prayerpublic prayer, as along with preaching their great work. Stephen, &c.—A.H this and the following names are all Greek, it is likely they were all of the "Grecian" class, which would effectually restore mutual confidence, when they had prayed, they laid their hands on them—tlie one proclaiming that all oflloial gifts flowed from the Churcn"8 glorified Hea<I, the otlier symbolizing the eommanication of these to the chosen office-bearers througti selves, of which tills was regarded by eveiy Jew as the fundamental one. It is the glory of absolutely free grace, appeared unto our father Abraham before lie dwelt in Charran, and said, &c.—Though this first call is not expressly recorded in Genesis, It is clearly imiilied in Genesis 15.7 and Nehemiah 9.7; and the Jewish writers speak the same language, when his fatlier was dead; tlie recognized channels, word of God Increased . . . diaclpira multiplied in Jerusalem greatly—prosperity
Stephen's Defence a(/ainst Ma Accusers. ACTS VII. Sis Denunciation of his Judge». he removed Into tlilg land—Though Abraham "^as la Canaan before Terah"s death, his settlement in it as the land of promise is here said to be alter it, as being in no way dependent on the family movement, but a transaction purely between Jehovak and Abraliam himself. 6- last and proper object of the Church's faith, brtt only a humble precursor and small model of Him to whom their absolute submission was due. In the Church—the collective body of Go{l's chosen people; hence used to denote the whole body of the faithful under the Gospel, or particular sections of them, tills Is he that was in the Church In th« wilderness, with the angel . . . and with our fathers —alike near to the Angel of the Covenant, from whom he received all the institutions of the ancient economy, and to the people, to whom he faithfully reported the living oracles and among whom he set up the prescribed institutions. By this high testimony to Moses, Stephen rebuts the main charge for which he was on trial, to whom our fatliers would not obey, <fcc. Here he shows that the deepest dishonour done to Moses came from the nation thai now professed the greatest jealousy for his honour, in tlieir hearts turned back into Egypt In this Stephen would have his hearers read the downward career on which they were themselves entering. 43-50. gave them up—judicially, as written In the book of the propliets — the twelve minor prophets, reckoned as one: the passage la from Amos 5. 25. have ye offered to Me . . . sacrifices? The answer is. Yes, but as if ye did it not ; for ' neither did ye of Ter to Me only, nor always, nor with a perfect and
8. four liiuulred years—using round numbers, as in Genesis 15. 13, 16 (see on Galatians 3. 17). after tliat shall they come forth, and serve me In this place—Here the promise to Abraham (Genesis 15. 16), and that to Moses (Exodus 3. 12), are combined ; Stephen's object being merely to give a rapid summary of the leading facts, the covenant of circumcision i. c, the covenant of which circumcision was the token, and so i. e., according to the terms of this covenant, on wliich Paul reasons (Galatians 3). the twelve patriarchs—so called as the founders of the twelve tribes of Israel. 9-16. the patriarchs, moved with envy, sold Joseph into Egypt, but God was with him—Here Stephen gives his first example of Israel's opposition to God's purposes, in spite of which and by means of wliich tliose purposes were accomplished, threescore and fifteen souls—according to the Septuagint version of Genesis 46. 27, which Stephen follows, including the five children and grandchildren of Joseph's two sons. But wheii (rather 'as') the time of the promise i. e,, for its fulfilment, the people grew and multiplied in Egypt—For more than 200 years they umounted to no more than seventy-five souls; how prodigious, then, must have been their multiplication during the latter two centuries, when 600,000 men, fit for war, besides women and children, lelt E<;ypt ! 30-23. In which time—of deepest depression. Moses was born the destined deliverer, exceeding fair lit., 'fair to God' (Margin), or, perhaps, divinely 'fair' (see on Hebrews 11. willing heart.' [Bengbs..] Yea, ye took up the tabernacle of Molech, &c. Two kinds of idolat ry are charged upon the Israelites : that of the golden calf and that of the heavenly bodies; Molech and Remphan being deities, representing apparently the Divine powers ascribed to nature, under diflerent aspects, carry you beyond Babylon—the well-known region of the captivity of Judah; while " Damascus" Is used by the prophet (Amos 5. 27), whither the ten tribes were carried. Our fathers had the tabernacle of witness In the wilderness— wliicll aggravated the guilt of that idolatry in which they indulged, with the tokens of the Dlvine presence constantly in the midst of them, which our fathers that came in after—rather (Margin) 'having received it by succession,'
23). mighty in word—Though defective in utterance (Exodus 4. 10), his recorded speeches fully bear out what is here said, and deed—Referring probably to unrecorded circumstances in his early life. If we are to believe JoSEPHUS, his ability was acknowledged ere he left Egypt.
3.3-'37. In verses 23, 30, and 36, the life of Moses is represented as embracing three periods, of forty years each; i.e., the custody of the tabernacle from their ancestors, brouglit In with Jesus—or Joshua. Into tlie possession —rather, 'at the taking possession of [the territorjof] the Gentiles.' unto the days of David—for till then Jerusalem continued in the hands of the Jebusites. But Stephen's object in mentioning David Is to hasten from the tabernacle which he set up, to the temple which his son tlie .lewish writers say the same; and though this is not expressly stated in the Old Testament, his age at death, 120 years (Deuteronomy 34. 7), agrees with it. Itcamt .nto his heart to visit his brethren—his heart yearning with love to them as God's chosen people, and heaving with the consciousness of a Divine vocation to set them free, n venged him that was oppressed, and smote the Egypbuilt, in Jerusalem; and this only to show, from their own Scriptures (Isaiah 66. 1, 2), that even that temple, magnificent though it was, was not the proper rest'mg-place of Jehovah upon earth; as his audience and the nations had <ian—yoing fiirther in the heat of his indignation than he jirobably intended. For he supposed his brethren ivoald have understood, &c.—and perhaps Imagined this a suitable occasion for rousing and rallying them under him as their leader; thus anticipating his work, nnil so running unsent. but they understood not Ileekoning on a spirit in them congenial with his own. he had the mortification to find It far otherwise. This furall along been prone to imagine. (What that resting-place was, even "the contrite heart, that trembleth at Ood's word," he leaves to be gathered from the prophet referred to.) 51-53. Ye stiffnecked ... ye do always resist tlie Holy Ghost, &c. It has been thought that symptoms of impatience and irritation in the audience induced Stephen to cut short his historical sketch. But as little farther light could have been thrown upon Israel's obstinacy from subsequent periods of the national history on the testimony of their own Scriptures, we should view this as the sum7ning up, the brief import of the whole Israelitish history grossness of heart, spiritual deafness, continuous resistance of the Holy Ghost, dotvn to the very cotmcil before whom Stephen xvas pleading. Which of, etc. Deadly hostility to iiislies to Stephen another example of Israel's slowness to fipprehend and fall in vnth the Divine purposes of tove. next day he sliowed Ikimself unto them as they «trove Here, not an Israelite and an Egyptian, but two parties in Israel it self,,are in collision with each other; Mosen, grieved iit the spectacle, interposes as a mediator; but his interference, as unauthorized, is resented by the partj' in the wrong, V'hom Stephen identifies with the mass of the nation (v. the viessengei-s of God, whose high office It was to tell of " the Righteous One," that well-known prophetic title of Messiah (Isaiah 53. 11; Jeremiah 2;i 6, &c.), and this consummated by the betrayal and murder of Messiah Himself, on the part of those now sitting In Judgment on the speaker, are the still darker features of the national character depicted in these withering words, who have received just as Messiah's own Interposition had been spurned. 3H, 39. Wilt thou kill me, as thou didst the Egyptian yesterday!—Moses had thought the deed unseen (Exodus 2. 12), but It now appeared he was mistaken. Tlien fled Moses, &c.—for "when Pharaoh heard this tiling lie sought to slay Moses" (Exodus 2.15). 30-34. an angel of tlie Lord-Rather, 'the Angel' of the covenant, who Immediately calls himself .Iehovah (cf. t>. tlie law by the disposition ('at the appointment' or 3.S). 33-4^1. This Moses whom they refused, saying. Who made thee a ruler and a Judge, i&c.—Here, again, " the stone which the builders refused is made the head of the ' ordination,' i. e., by the ministry) of angels, and have not kept It^—This closing word Is designed to slait up those Idollzers of the law under the guilt of high disobedience to it, aggravated by the august manner In wlilch they had received It. 54-56. When they heard tlila, they were cut to the heart, ifec— If they could have answered him, how different would have been their temper corner^' (Psalm 118. 22). Tltis Is that Moses which said. . A prophet . . . him shall ye hear—This is quoted to .-emlnd his Moses-worshlpping audience of the grand tcslimonv of their faithful lawgiver, that himself was not the Sutphen Stoned to Death by the People. ACTS VIII. Success of Philip's Preaching in Sarmna. not this sin to their charge—Comparing this wilh nearly the same prayer of his dying Lord, it will be seen how very richly this martyr of Jesus had drunk into hia Master's spirit, in its divinest form, he fell asleep never said of the death of Christ. See on 1 Thessalonians 4. 14. How bright the record of this first martyrdom for Christ, amidst all the darkness of Us perpeti-ators ; and how many have been cheered by it to like faithfulness even unto death of mind ! But he, being full of »lic Holy Ghost, looked ap steadfastly Into heaveii, and saw the glory of God —Ye who can transfer to canvas such scenes as these, In which the rage of hell grins horribly from men, as they
8tt condemned by a frail prisoner of their own, and see heaven beaming from his countenance and opening full upon his view—I envy you, for I find no words to paint what, In the majesty of the Divine text, is here so simply told. 'But how could Stephen, in the council-chamber, CHAPTER VIII. see heaven at all 7 I suppose this question never occurred but. to critics of narrow soul, one of whom [Meyer] con-
Ver. 1-4. Persecution continued, rfr which Saul TAKES A prominent PART—HOW OVERRULED FOK GOOD— jectures that he saw it through the window! and another, of better mould, that the scene lay in one of the courts of
1. Saul was consenting unto his death—The word expresses hearty approval, they were all scattered abroad —all the leading Clirlstians, particularly the preachers, agreeably to their Lord's Injunctions (Matthew 10. 23), though many doubtless remained, and others (as appears by ch. 9. 26-30) soon returned, except the apostles—who remained, not certainly as being less exposed to danger, but, at whatever risk, to watch over the infant cause where it was most needful to cherish it. a. and devout men—pious Jews, probably, impressed with admiration the temple.' [Alford.] As the sight was witnessed by Stephen alone, the opened heavens are to be viewed as revealed to his bright beaming spirit, and Jesns stand-
Inj? on the right hand of God—Why " standing," and not sitimg, the posture in which tlie glorified Saviour Is elsewhere represented 7 Clearly, to express the eager interest with which He watched from the skies the scene in that council-chamber, and the full tide of .His Spirit which he was at that moment engaged in pouring into the heart of his heroical witness, till it beamed in radla.ice from his very countenance. I see . . . the Son of man standing, Ac.-This Is the only time tliat our Lord is by human lips for Stephen and secretly Inclined to Christianity, but not yet openly declared. 3. Saul . . . entering into every house—like an inquisitor. [Bengel.] haling men nud women, &c. See his own aflecting confessions afterwards called THE Son of man after his ascension (Revelation 1.
13; 11. H are not instances). And why here? Stephen, full of the Holy Ghost, speaking now not of himself at all (ch. 22. 4; 26. 9, 10; 1 Corinthians 1.5. 9; Galatians 1. 13; Philemon 3. 6; 1 Timotliy 1. 13). Tliey that were scattered abroad went everywhere preaching. Though solemnly enjoined to do this (Luke 24. 47; ch. 1. 8), they would probably have lingered at Jerusalem, but for this besom of persecution which swept them out. How often has the rage of Christ's enemies thus " turned out rather unto the furtherance of the Gospel" (see Philippians 1.
(v. 55), but entirely by the Spirit, is led to repeat the very words in which Jesus Himself, before thin same council, had foretold His glorification (Matthew 26.64), assuring them that that exaltatldli of the Son of man which they should hereafter witness to their dismay, was already begun and actual, fAi.FORD.] 57, 58. Then they cried out and ran upon him with one accord, &c.—To men of their mould and in their temper, Stephen's la,st seraphic words could but bring matters to extremities, though that only revealed the diabolical spirit which they breathed, cast him out of the city—according to lifivltlcus 24. 14; Numbers 15. 3.5; 1 Kings 21. 13; and see Hebrews 13. 12. and toned—'proceeded to stone' him. The actual stoning is recorded in next verse, and the witnesses—whose hands were to be first upon the criminal (Deuteronomy 17.7). laid dow^» their clothes—their loose outer garments, to have them taken charge of. at a young man's feet whose name wag Saul — How thrilling Is this our first introduction to one to whom Christianity—whether as developed in the New Testament or as established In the world—owes more perhaps than to all the other apostles together ! Here he Is, having perhaps already a seat in the Sanhedrim, some 30 years of age. In the thick of this tumultuous murder of a distinguished witness for Christ, not only "consenting unto his death" fch. 8. 1), but doing his own part of the dark deed. 59, 00. calling upon [God] and saying, Liord Jesus, Ac.—An unhappy supplement of our translators is the word "God" here; as if, while addressing the Son, he was really calling upon the Father. The sense is perfectly clear without any supplement at all — "calling upon (invoking) and saying. Lord Jesus;" Christ being the Person directly Invoked and addressed by name (cf. ch. 9. 14). Even Grotids, De Wette, Meyer, Ac, admit this, adding several other examples of direct prayer to Christ; and Pliny, In his well-known letter to the Emperor Trajan
5-25. Success of Philip's Preaching in Samaria— Case of Simon Magus. 5. Then Philip-not the apostle of that name, as was by some of the fathers supposed; for besides that the apostles remained at .Jerusalem, they would in that case have had no occasion to send a deputation of their own number to lay their hands on the baptized Afiples. [Grotius.] It was the deacon of that name, who comes next after Stephen in the catalogue of the seven, probably as being the next most prominent. The persecution may have been directed especially against Stephen's colleagues. [Meyer.] the city of Samaria or 'a city of Samaria;' but the former seems more likely. 'It furnished the bridge between Jerusalem and the world.' [BaumOARTEN.] 6-8. the people with one accord gave heed to . . . Philip—the way being prepared perhaps by the fruits of our Lord's sojourn, as Himself seems to intimate (see on John 4. 31-38; p. 72,t second column). But 'we may mark the providence of God In sending a "Grecian," or a Hellenistic Jew, to a people who from national antipathy would have been unlikely to attend to a native of Judea.' [Webster and Wilkinson.] great Joy in that city—over the change wrought on it by the Gospel, as well as the cures which attested its Divine character. 9-13, used sorcery—magical arts, some great one . . . the great power of God—a sort of incarnation of Divinity. To whom all gave heed . . . because of long time he had bewitched tliem—This, coupled with the rapidity with which they deserted him and attached themselves to Philip, shows the ripeness of Samaria for some religious change, were baptlied, both men and women—The detection of Simon's frauds helping to extend and deepen the ef Tects of Pliilip's proaclilng. Then Simon himself believed also—Left without followers, he thinks it best to join the man who had fairly outstripped him, not without a touch of real conviction, and . . . was baptized—What a light does this throw on what Is called Baptismal Regeneration! he continued with Philip—'was in constant attendance upon' him. 14-17. the apostles . . . sent Peter and .John—sliowing that Ihejregarded Peter as no more than their own equal, prayed . . . they might receive tl«e Holy Ghost, for only titey were baptized in the name of the Lord Jcaua.
(A. D. no or 111), says it wa.s part of the regular Christian service to sing. In alternate strains, a hymn to Christ as God. IfOrd Jesus, receive my spirit—In presenting to Jesus the identical prayer which Himself had on the cross offered to His Father, Stephen renders to his glorified Lord absolute divine worship. In the most sublime form, and at the most solemn moment of his life. In this commitment of his spirit to Jesus, Paul afterwards followed his footsteps with a oalm, exultant confidence tliat vlth Him it was safe for eternity (2 Timothy 1. 12). cried with a loud voice-with something of the gathered energy of his dying Lord (see on John 19. l(^-.30, p. »6 [1] second column from middle). Lord—i.e., Jesus, beyond doubt, whom he had Just before addressed as Lord, lay
Pfiillp Sent by an An/jd ACTS VIII. to Baptize the Ethiopian Eunuch, —As the baptism of adults presupposed "the renewing of the Holy Ghost" (Titus 3. 5-7; 1 Corinthians 12. 13), of which the profession of faith had to be talien for evidence, recent feast of Pentecost, as a Gentile proselyte to the Jewish faitli. (See Isaiah 56. 3-8. and John 1'2. 20.) wat returning—Having coine so far, lie not only stayed out the days of the festival, but prolonged his stay till nuw. It says much for his fidelity and value to his royal mistress that lie had sucii liberty. But the faith in Jehovah and love of his worship and word, with which he was imbued, sufficiently explain this, and sittihg in his chariot, read Ksaias—Not contented witli the statutory services in wliich he had joined, he beguiles the tedium of the journey lionieward by reading the Scriptures. But tills coraniunication of tiie Holy Ghost by tlie laying on of tlie apostles' hands was clearly a superadded tiling; and as it was only occasional, so it was invarialjly attended with miraculous manifestations (see ch. 10. U, wliere it followed Peter's preaching; and ch. 19. 1-7, where, as here, it followed the laying on of liands;. In the present case an Important object was served by it—'tlie sudden appearance of a body of baptized disciples in Samaria, by the agency of one wlio was not an apostle, requiring the presence and power of apostles to perform their special pari as tlie divinely appointed founders of the Church.' [Alford.] Beautiful, too, was tlie spectacle exhibited of Jew and Samaritan one in Christ. IS-lJl. offered tliem money—Hence the term Simony, to denote trafflcking in sacred tilings, but chiefly the purcliase of ecclesiastical tills is not all ; for as Philip " heard liim read the prophet Esaias," he must have been reading aloud and not (as is customary still in the East) so as merely to be audible, but in a louder voice than he would naturally have used if intent on his own benefit only: evidently therefore he was reading to his charioteer. 39-31. tl»e Spirit said—by an unmistakable voice within, as ch. 10. 19; 16.6,7. go near and join this chariot—This would reveal to Philip the hitherto unknown object of his journey, and encourage him to expect something. Understandest wlial thou readesti—To one so engaged this would be deemed no rude question, while the eager appearance of the speaker, and the question itself, would Indicate a readi ness to supply any want of insight that might be felt. How can I, except some man guide me J—Beautiful expression at once of humility aiid docility; the invitation to Philip which immediatt ly followed, to "come up and sit witli him," being but the natural expression of this. 33, 3.3. The place . . . was this. He was led as a lamb, &c.—One cannot but wonder that this, of all predictions of Messiah's sufferings in the Old Testament the most striliing, should have been that which the eunuch was reading before Philip joined him. He could hardly miss to have heard at Jerusalem of the sufferings and death of Jesus, and of the existence of a continually-increasing party who acknowledged him to be the Messiah. But his question to Philip, whether the prophet In tliis passage meant himself or some other man, clearly shows that h« had not the least Idea of any connection between thU prediction and those fact.s. 34:-38. And the eunuch an« swered, I pray thee, &c.—The respect with which he here addresses Philip was prompted by his reverence for one whom he perceived to be his superior in Divine things; his own worldly position sinking before this. Then Philip opened his mouth—See on Matthew 5. 2, began at the same scripture—founding on it as his text, preached unto him Jesus—showing Him to be the glorious Burden of this wonderful prediction, and Interpreting it in the liglit of the facts of His history. See, here is water—more simply, 'Behold water!' as If already, his mind filled with light and his soul set free, he was eagerly looking out for the first water in which ho might seal his reception of the truth and be enrolled among the visible disciples of the Lord Jesus, what doth hinder me to be baptized?—Philip had probably told him that this was the ordained sign and seal of disclpleship, but the eunuch's question was likel.v the first proposal of its application in this case. CVerse 37 Is wantlug In the principal MSS. and most venerable versions of the New Testament. It seems to have been added from the formularies for baptism which came into current use.) they went dowi» both info the water, and he baptized ikim, Ac.—probably laving the water upon offices, tliat on wi Lomsoevcr I lay liajids Ue may receive the Holy Ghost Spiritual ambition here shows itself tlie icej' to this wretclied man's character. Thy money perUh with thee q. d., 'Accursed be thou and thy money with thee.' It is the language of mingled horror and indignation, not unlike our Lord's rebuke of Peter liimself (Matthew 16. 23). thou hast ueitlier jjat-t nor lot . . . thy heart In not right, &c.—This is the fidelity of a minister of Christ to oue deceiving himself in a very awful manner. Repent . . . pray. . . it' perhaps the tJiought of thine heart may be fb«-given— this expression of doubt lieing designed to imprt-ss upon liim the greatness of his sin, and the need of alarm on his part. In the gall of bitterness and . . . bond of iniquity — Expressing both the awt'ulness of his oondition and the captivity to it ill which he was held. Pray ye to the Lord for me Peter had urged him to pray for himself: he asks those wonder-working men to do it for him; having no confidence in the prayer of faith, but thinking that those men possessed some peculiar interest with lieaven. that none of tliose things come upon me—not that the thought of his wicked heart might be forgiven him, but only that the ovils threatened niighC be averleil from him. While this throws great light on Peter's view of his melancholy case, it shows that Christianity, as somelhing divine, still retained its hold of him. (Tradition represents him as turning out a great lieresiarcli, mingling Oriental or Grecian philosophy with some elements of Christianity.) 35. and they (Peter and John), when they had preaehed (in the city where Philip's labours had been so richly blessed), relurned . . . and preached In many villages of the Samaritans—embracing tlie opportunity of theirjourney back to Jerusalem to fulfil tlieir Lord's commission to the Tvhole region of Samaria (cli. 1. 8). 2(M0. The Ethiopian Eunuch. 'With this narrative of the progress of the Gospel among the Samaritans is connected another which points to the dif Tusion of the doctrine of the Cross among the remotest nations. The simplicity of the chamberlain of Meroe forms a remarkable contrast with the craftof the magician just described.' [OL.SIIAUSEN.] a6-38. the angel of tlkc I-ord—rather, 'an angel.' go south, the way that gocth down from Jerusalem to fciaza—There was such a road, across Mount Hebron, whicli Philip might talce without going to Jerusalem (as VON Haumek's "Palajstina" shows), which Is dese»-t i. e., the way ; not Ga/.a itself, which was the sou Hiernmost city of Palestine, in the territory of the ancient Philistines. To go from a city, where his hands .lad been full of work, so far awa.y on a desert road, could not but be staggering to the faitli of Philip, especially as he was k(!ptin ignorance of the object of tiie journey. But like Paul, he "was not disobedient to the heavenly vision;" and like Abram, "he went out not knowing whillier he went" (ch. 26. 19; Hebrews II. 8). a man of Ktliiopia—Upper Egypt, Meroe, an eunuch of great authority—Eunuchs were generally employed for confidenlial ofllces In the East, and to some o.vtent are still. Candace—the family name of the queens of Upper Egypt, liim, though the precise mode Is neither certnln nor of any consequence. 39, 40. the Spirit of the Lord canght away Philip—To deny [as Meyer, Olshausen, Bi,oomFiEi.n] the miraculous nature of Philip's disappearance.
Is vain. It stands out on the face of the words, as Just a repetition of what we read of the ancient prophets, in Kings IS. 12; 2 Kings 2. 16. And the spme word (as P.ek
G151. remarks) is employed to express a similar Idea in CorinlhliUis 12. 2, 4; 1 Tliessalonlnns •1.17. (he e»in«ir» saw him no more—nor, perhaps, for very Jt i, eJiicd I SCO him. [BEN(iKl,. 1 and he went on his way rejolf —He had found Christ, and fhe ke.y to the Scriptures; h'.! soul was set free, and his discipleship sealed; he had li>' t his teacher, but gained what was Infinitely better: II" llki! Pharaoh, C(Esar,&c. (asappears from classics authors), had come to JeniKolem to wur Hhi)>—t. c., to keep the 182
&ttU. going louards Damascus, ACTS IX. is Stricken Down to the Enrlh, felt himself a new man, and "his joy was full." TradiUou says he was Uie first preaclier of the Gospel in Ethidaring to alter, in the smallest tittle, the overpowering words addressed to him. why persec«itest tlkou met— No language can express the altecting character of this question, addressed from the right hand of the Majesty on high to a poor, infuriated, persecuting mortal. (See Matthew 23. 43, and on that whole judgment scene.) Who art thou, Lord 1 — 'Jesus knew Saul ere .Saul knew Jesus.' [Bengel.] The term "Lord" here is an indefinite term of respect forsome unknown but august speaker. Tliat Saul saw as well ne, heard this glorious Speaker, Is expressly said by Ananias (r. 17; 22. 14), by Barnabas (ch. opia; and liow, indeed, could he choose but "tell what the Lord had done for his soul?" Yet there is no certainty as to any historical connection between his labours and tlie introduction of Christianity into that country. PUUip was found—g. d., 'found himself,' •made his appearance:' an expression conflrming the miraculous manner of his transportation, at Azotus the ancient Aslidod. preached In all tlie cities—along the coast, proceeding northwai-d. till lie came to Ci«;salea—tilty-five miles north-west of Jerusalem, on the Mediterranean, just south of Mount Carmel; and so named
9. 27), and by himself (ch. 26. 16) ; and in claiming aposllesiiip, he explicitly states that he had "seen the Lord" (1 Coi iuthiaus 9. 1 ; 15. 8), which can refer only to this scene. I am Jrsns whom tliou persecutest—The " I" and "thou" here are touchinglj' emphatic in the original; while the term " Jksu.s" is purposely chosen, to convey to him the thrilling information that the hated name which he sought to hunt down "the Nazarene," as it is in ch. 22. 8—was now speaking to him from the skies, " crowned with glory and honour" (seech. 26. !)). It is hard for tliec to kick agninst the pricks. And lie, trembling and astonished, said, Lord, what wilt tliou have me to do 1 And the Lord said—(The most ancient M.SS. and versions of the New Testament want all these words here; but they occur in ch. 26.14 and ch. 22. 10, from which they appear to have been inserted hei'e.) The metaphor of an ox, onlj' driving the goad deeper by kicking against it, is a classic one, and here forcibly ex-. presses, not only the vanity of all his measures for crushing the Gospel, but the deeper wound which every such bj' Herod, who rebuilt it, in honor of Cresar Auj;;ustus. Henceforth we lose sijlit of zealous and honoured Philip, as by and by we shall lose sight even of Peter. As the chariot of the Gospel rolls on, other agents are raised up, each suited to his work. But "he that soweth and he that rt-apeth shall rejoice together." (See on John 4. 31-38.)
CHAPTER IX.
Ver. 1-25. Conversion of Sactl, and beginnings of HIS MlNlSTKY. 1. Saul, yet breatliing tlireaf inings and slau;;liter against the disciples of ti»e Lord, Ac. The empliatic "yet" is intended to note the remarkable f;ict, tljat up to this moment his blind persecuting rage against the disciples of tlie Jjord burned as liercx'ly as ever. (In the teeth of this, JJkandeu and Oi.shauskn picture him 'deeply impressed with Stephen's joyful faith, remembering passages of tlie Old Testament coiiflrnialoryof the Messiahship of Jesus, and experiencing Buch a violent struggle as would inwardly prepare the way ell'ort inflicted upon himself. The question, " What shall I do. Lord?" or, "Lord, what wilt thou have me to do?" indicates a state of mind singularly interesting (see on eh. 2. 37). Its elements seem to be these: (1.) Resistless conviction that " Jesus whom he persecuted," now speaks ing to him, was "Christ the Lord." See on Galatians 1.15, for the designs of God towards him. Is not dislike, it not unconscious disbelief, of sudden conversion at tlie bottom of this?) The word "slaugliter" here points to cruelties not yet recorded, but the particulars of which are supplied by himself nearly thirty years afterwards: "And I persecuted this way unto the death" (eli. 22. 4); " and vvlu'U they were put to death, I gave my voice ('vote') against Ihem. And I punished them oft in every synagogue, and compelled them to ('did my utmost to make them') blaspheme and being exceedingly mad against tliem, I persecuted them even unto strange (' foreign') cities" (ch. 26. 10, 11). All
16. ('2.) As a consequence of this, that not only all his religious views, but his whole religious character, had been an entire mistake; that hewas up to that moment fundamentally and wholly wrong. (3.) That though his whole future was now a blank, he had absolute confidence in Him who had so tenderly arrested him in his blind career, and was ready both to take in all His teaching, and to carry out all His directions (see more on v. 9). Arise, and go Into the city, and it shall be told thee, &c.—See on ch. 8. 26-28. 7. the men . . . stood speechless—This may mean merely that they 'remained so; but if the standing posture be intended, we have only to suppose that though at first they "all fell to the earth" this Wius before his present journey. 'Z, desired letters—of aulliorizalion—to Damascus—the capital of .Syria and the great highway l)etween eastern and western Asia, about 130 miles uorth-east of Jerusalem ; the most ancient city perhaps in the world, and 'lying in the centre of a verdant and Inexhaustible paradise.' It abounded (as appears from JosEPHUS, Wars, II. 20, 2) with Jews, and with Gentile proselytes to the Jewish faith. Thither the Gospel had penetrated; and .Saul, flushed with past successes, undertakes to crush it out. tliat if lie found any of tiiat way, wliethermenor women—Thrice ai e women specified as objects of his cruelty, as an aggravated feature of it (ch. 8. 3; 22.4; and here). 3. lie came near Damascus—so ch. 22. 6. Tradition points to a bridge near the city as the spot referred to. Events which are the turning points in one's history so imprint themselves upon the memory, that circumstances tlie most trifling in themselves acquire by connection with them .something of their importance, and are recalled with inexpressible (ch. 26. 14), they arose of their own accord while Saul yet lay prostrate, hearing a (rather ' the') voice—Paul himself says they "heard not the voice of Him that spake to him" (ch. 22. 9). But just as "the people that stood by heard" the voice that sainted our Lord with recorded words of consolation and assurance, and yet heard not the articulate words, but thought "it thundered" or that some "angel spake to Him" (John 12. 28, 29)—so these men heard the voice that spake to Saul, but heard not the artio ulale words. Apparent discrepancies like these, in the different narratives of the same scene In one and the same book of Acts, fui'nlsh the strongest confirmation both of the facts themselves and of the book which records them. Saul arose . . . and when his eyes were opened, he saw no man—after beholding the Lord, since he "could not see for the glory of that light" (ch. 22. 11), ho
Interest, suddenly—at what time of day, it is not said; for artless simplicity reigns here. But he himself emphatically states. In one of his narratives, that it was "about noon" (ch. 22.6), and in the other, "at mid-day" h.ad involuntarily closed his eyes to protect them from the glare; and on opening them again he found his vision gone. 'It Is not said, however, that he was bUnd, for (ch. 26. 13), when there could be no deception, there sliined round about him a light from lieaven—" a great light" (he himself says) "^bove the brightness of the sun," then shining In Its full strength. 4-6. he fell to the earth—and his companions with him (ch. 26. 14), who "saw the light" (ch. 22. 9)—and heard a voice saying unto him—" In the Hebrew tongue" (ch. 26. 14)—Saul, Saul—a reduplication full of tenderness. [De WET-rE.J Though his name was soon changed into " Paul," we find
It was no punishment.' [Bengel.] 9. And he wag three days without sight, and neither did eat nor drinks, e., according to the Hebrew mode of computation : he took no food during the remainder of that day, the entire day following, and so much of the subsequent day as elapsed before the visit of Ananias. Such a period of entire abstinence from food, in that state of mental absorption and revolution Into which he had been so suddenly thrown, Is in perfect harmony with known laws him, in both his own narratives of the scene, after the lapse of so many years, retaining the original form, as not So.vJ. is Called fo the Apotleship. ACTS IX. Tfie Jeicg Lay in Wait to KUt him. must suffer for my name—7. d., ' Much he has done against tliat Name; but now, when I show him what great things he must sutler for that Name, he shall count It his honour and privilege. 17-19. Ananias went Itia way, and putting Ills hands on him, said, Brother Saul—How beautifully child-like is the obedience of Ananias to " the heavenly vision !" the Lord, even Jesus— Tills clearly shows in what sense the term "Lord" is used in this book. It is Jesus that is meant, as almost invariably in tlie Epistles also, who appearefl unto thee in the way—This knowledge by an inhabitant of Damascus of what had happened to Saul befoi'e entering It, would show him at once that this was the man whom Jesus liaU already prepared him to expect, antl be tilled with the Holy Ghost—which Ananias probably, witliout any express instructions on that subject, took it for granted would descend upon him; and not necessarily after his baptism [Baumgarten, Webster and Wilkinson]—for Cornelius and his company received it before theirs (ch. and numerous facts. But what three days must those nave been! 'Only one otlier space of three days' duration can be mentioned of equal Importance in the history of the world.' [Hows.] Since Jesus had been revealed not only to his eyes but to his soul (see on Galalians
1. 15, 16), the double conviction must have immediately flashed upon him, that his whole re.ading of the Old Testament hitherto had been wrong, and that the system of legal righteousness in which he had, up to that moment, rested and prided himself was false and fatal. What materials these for spiritual exercise during those three days of total darkness, fasting, and solitude ! On the one hand, what self-condemnation, what anguish, what death of legal hope, what difficulty in believing that in such a case there could be hope at all; on the other hand, what heart-breaking admiration of the grace that had "pulled him out of the lire," what resistless conviction that there must be a purpose of love in it, and what tender expectation of being yet honoured, as a chosen vessel, to declare what the Lord had done for his soul, and spread abroad the savour of that Name which he had so wickedly, though ignorantly, sought to destroy must have struggled in his breast during those memorable days ! Is It too much to say that all that profound insight into the Old Testament, that comprehensive grasp of the principles of the Divine economy, that penetrating spirituality, that vivid apprehension of man's lost st.ate, and those glowing views of the perfection and glory of the Divine remedy, that beautiful ideal of the loftiness and the lowliness of the Christian character, that large philanthropy and burning zeal to spend and be spent through all his future life for Christ, which distinguish the writings of this chiefest of the apostles and greatest of men, were all quickened into life during those three successive days? 10-lG. a certnln disciple
10. 14-48)—but perhaps immediately after the recovery of his sight by the laying on of Ananias' hands, there fell from his eyes as It were scales—'This shows that the blindness as well as the cure was supernatural. Substances like scales would not form naturally in so short a time.' [Webster and Wilkinson.] And the medical precision of Luke's language here is to be noted, was baptized—as directed by Ananias (ch. 22. 16). when he had received meat he was strengthened—for the exhaustion occasioned by his three days' fast would not be tiie less real, though unfelt during his struggles. See on Matthew
4. 2. then was Saul certain days with the disciples at Damascus—making their acquaintance, in another way than either he or they had anticipated, and regaining his tone by the fellowship of the saints; but not certainly in order to learn from them what he was to teach, which he expresslj' disavows (Galatians 1. 12, 16). 30-32. iireached Clirist . . . that he Is the Son of God—rather, ' preached Jesus," according to all the most ancient MSS. and versions of the New Testament (so t). 21, "all that call on this name," t. e., Jesus ; and r. 2'2, " proving that this" Jesus " is very Christ"). 33. And after many days were fuIAlled, the Jews took counsel to kill him Had we no other record than this, ire s/ioiild have supposed thai what is Itere related took place while Saul continued at Damascus after his baptiim. But in Oalatians 1. 17, 18 rve learn from Paid him-. . nnmed Ananias—See on ch. 22. 12. to Uliii sairt (lie Lord i. e., Jesus. See i'. 13, 14, 17. go into the street, . . called Straight—Tliere is still a street of this name in Damascus, about half a mile in length, running from east to west through the city. [Maundrell.] aiid Inquire in the house of Judas for one called Saul of Tarsus—There is something toucliing in the minuteness of these directions. Tarsus was the capital of the province of Cilicia, lying along the north-east coast of the Mediterranean. It was situated on the river Cydnus, was a 'large and populous city' (says Xenophon, and see ch. 21. 39), and under the Romans had the privilege of self-government, beliold, he prayetli—" breathing out" no longer " threatenings and slaughter," but struggling desires after light and life in tlie Persecuted One. Beautiful note of encouragement as to the frame in which Ananias would find the persecutor! And hath seen in a vision a man named Ananias, &c. Thus, as in the case of Cornelius and Peter afterwards, there was a mutual preparation of each for each. But we have no account of the vision which .Saul had of Ananias coming into him and putting his hands upon him for the restoration of his sight, save this interesting allusion to it in the vision which Ananias himself had. Ananias answered, Lord, I have heard by many of this man, &c.—'The objections of Ananias, and the removal of them by the Lord, display in a very touching manner the childlike relation of the believing Boul to its Redeemer. The Saviour speaks with Ananias as a man does with hisfriend.' [Olshausen.] how much evil he hath done to thy saints " 7'hy saint.s," says Ananias to Christ ; therefore Christ is God. [Bengel.] So, In the verj' next verse, Ananias describes the disciples as " those that called on Clirist's name." See on ch. 7. 59, (iO; and cf. 1 Corinthians 1. 2. here he liath autliority, &c.— So that the terror not only of the great persecutor's name, self that he " went into Arabia, and returned again unto Damascus,'' and that from the time of his frst visit to the close 0/
?ils second, both of which appear to have been short, a period of three years elapsed ; either three full years, or one full year and part of two others. See on Galatians 1. 16-18. That such a blank should occur in the Acts, and be filled up in Galatians, is not more remarkable than that the flight of the Holy Family into Egypt, their stay there, and their return thence, recorded only by Matthew, should be so entirely passed over by Luke, that If we had only his Gospel, we should have supposed that they returned to Nazareth immediately after the presentation in the temple. (Indeed in one of his narratives, ch. 22. 16, 17, Paul himself takes no notice of this period.) But wherefore this journey ? Perhaps (1.) because he felta period of repose and partial seclusion to be needful to his spirit, after the violence of the change and the excitement of his new occupation. (2.) To prevent the rising storm which was gathering against him from coming too soon to a head. (3.) To exercise his ministry in the Jewish synagogues, as opportunity afl'orded. On his return, refreshed and strengthened In spirit, he immediately resumed his ministry, but soon to the Imminent hazard of his life. 34,35. they watched the gates night and day to kill him—The full extent of his danger appears only from his own ncci)unt (2 Corinthians 11. 3'2): " lu Damascus, the governor under .Xretas the king kept the city of the Damascenes with a garrison, desirous to apprehend me ;" the exasperated Jews havingobtained from the governor a inilllary force, the more surely to compass his di'slructlon. Then the disciples . . . by night let hlin down (" through a window," 2 Uorinthians 11. '&',) by but of this commission to Damascus, had travelled before him from the capital to the doomed spot. Go thy wayDo as thou art bidden, without gainsaying, he Is a chosen vessel—a word often used by Paul in illustrating God's govereignty in election (Romans 9. 21-'2;i; 2 Coriuthlan.s 4.
7; 2 Timothy 2.20,21. [Alfokd.] Cf. Zechariah 3.2;. I will how him—(see ch. 20. 23, 21 ; '21. 11). how.grcut things he
SauTs First Visit to Jerusalem. ACTS X. Conversion ana Baptism of ComdiuB. the wall— 8nch overhanging windows In the walls of Eastern cities were common, and are to be seen in Damascus to this day.
Peter, in order to introduce the all-important narrative of Cornelius (ch. 10). The occurrences here related probablj' took place during Saul's sojourn in Arabia. 39-39. as Peter passed throughout all quarters—not now fleeing from persecution, but peacefully visiting the churches, to the saints whlclt dwelt at Dydda—,ibout five miles east of Joppa. And Peter said unto him, Enens, Jesus Christ mitketh thee whole—See on ch. 3. 6. make thy bed—See on Jolin 5.8. all that dwelt at I/ydda and Saron—(or " Sharon," a rich vale between Joppa and Csesarea). saw Itim, and turnefl to the Lord i. p., there was a general conversion in consequence. 35-39. at Joppa—the modern JnfTa, on the Mediterranean, a very ancient city of the Philistines, afterwards and still the seaport of Jerusalem, from which it lies distant forty-flve miles to the north-west. Tabitha . . . Dorcas—the SyroChaldaio and Greek names for an antelope or gazelle, which, from its loveliness, was frequently employed as a proper name for women. [Meyer, Olshausen.] Doubtless the interpretation, as here given, is but an echo of the remarks made by the Christians regarding her—how well her character answered to her name, full of good works and Rlms-dee<ls—eminent for the activities and generosities of the Christian character, when tliey had washed—according to the custom of civilized natioijs towards the dead. In an frather, 'the') upper cliamber— 26-31. Saul's First Visit to Jerusalem after his Conversion. 26. And when Sanl was come to Jernalem^' three years after" his conversion, and particularly "to see Peter," Galatians 1. 18; no doubt because he
the leading apostle, and to communicate to him tlie prescribed sphere of his labours, specially to "the Gentiles." he assayed to Join himself to the disciples— simply as one of them, leaving his apostolic commission to manifest itself, they were afraid of him, &c.—knowing him only as a persecutor of the faith ; the rumour of his conversion. If it ever was cordially believed, passing away during his long absence in Arabia, and the news of his subsequent labours in Damascus perhaps not having reached them. 37. Bnt Barnabas . . . brought him to the apostles—f. e., to Peter and James; tor "other of the apostles saw I none," says he fourteen years after. Galatians 1. IS, 19. Probably none of the other apostles were there at the time (ch. 4. 36). Barnabas being of Cyprus, which was within a few hours' sail of Cilicia, and annexed to it as a Roman province, and Saul and he being Hellenistic Jews and eminent in their respective localities, they may very well have been acquainted with each other before this. [Hows.] What is here said of Barnabas is in fine consistency with the "goodness" ascribed to him (ch. 11. 24), and with the name "Son of Consolation," given him by the apostles (ch. 4. 3fi); and after Peter and James were satisfied, the disciples generally would at once receive him. how he had seen the li Ord . . . and he (t. e., the Lord) had spoken to htm (cf. 1 Kings 17. 19). the disciples sent unto Peter—showing that the disciples generally did not possess miraculous gifts. [Renrel.] all the widows—whom she had ciad or fed. stood by him weeping, and showing the coats and garments which Dorcas had made i. e. (as the tense implies*, showing these as specimens only of what she wris in the hcihit of malcinr/. 40-43. Peter put them all forti», and kneeled down—the one in imitation of his Master's way (Luke 8.5); and cf. 2 Kings 4.33); the other, in striking contrast with it. The kneelinr/ hecame the lowly servant, but not the Lord himself, of whom i, e., how he had received his commission direct from the Lord liimsplf. 38, 29. And he was with them, coming In and going ont at Jerusalem—for fifteen days, lodging with Peter (Galatians 1. 18). disputed with the Grecians— See on ch. 6. 1; addressing himself specially to them, perhaps, as being of his own class, and that against which he had in the days of his ignorance been the fierit i.1 never once recorded that he knelt in the perlormance of a miracle, opened her eyes, and when slie saw Peter, slie gat up—The graphic minuteness of detail here imparts to the narrative an air of charming reality, he gave her his hand, and lifted her up—as his Lord had done to his own mother-in-law (Mark 1. 31), with one Simon a tanner—a trade regarded by the Jews as half unclean, and consequently disreputable, from the contact with dead animals and blood which was connected with it. For this reason, even by other nations, it is usually carried on at some distance from towns; accordingly, Simon's house was "by the seaside" (ch. 10. 6). Peter's lodging there shows him already to some extent above Jewish prejudice. cest, they went about to slay him—Thus was he made to feel, throughout his whole course, what he himself had made others so cruelly to feel, the cost of disciplexhip. 30. they brought him down to Coesarea—on the coast (see onch.8. 40); accompanying him thus far. But Paul had another reason than his own apprehension for quitting Jerusalem so soon. "While he was praying in the temple, he was in a trance," and received express injunctions to tliis effect. See on ch. 22. 17, <tc. and sent him forth to Tarsus—In Galatians 1. 21 he himself says of tills Journey, that he "came into the regions of Syriaand Cilicia ;" from which it is natural to infer that Instead of sailing direct for Tarsus, he landed at Seleucia, travelled thence to Antioch,and penetrated from this northward into Cilicia, ending his Journey at Tarsus. As this was his first visit to his native city since his conversion, so it is not certain that he ever was there again. See on ch. 11.25,26. Now
CHAPTER X.
Ver. 1-48. Accession and Baptism of Cornelius and his party; or, The first-fruits of the Gentiles. We here enter on an entirely new phase of the Christian Church, the "opening of the door of faith to the Gentiles;" in other words, the recognition of Gentile, on terms of perfect equality with Jewish, discipleship without the necessity of circumcision. Some beginnings appear to have been already made In this direction (see on ch. 11.20,21); and Saul probably acted on this principle from the first, both in Arabia and in Syria and Cilicia. But had he been the prime mover in tlieadmission of uncircumclsed Gentiles into the Church, the .Tewish party, who were never friendly to him, would have acquired such strength as to bring the Church to the venge of a disastrous schism. But on Peter, "the apostle" specially " of the circumcision," was conferred the honour of initiating this great movement, as before of the first admission of .Jewish believers. (See on Matthew 16. 19.) After It probably was that he became the instrument of gathering into the fold of Christ those "kinsmen," that "sister," and perhaps her " son," of whom mention is made
In Romans 16. 7, 11, 21 ; ch. Xi. 16, &c. [Hows.]
31. FLOURisiiiNfJ State of the CnuRCH in Palestine AT THIS Time. 31. Then had the churches rest—rather, 'the Church,' according to the best MSS. and versions. But this rest was owing not so much to the conversion of 8aul, as probably to the Jews being engrossed with the emperor Caligula's attempt to have his own image set up in the temple of .lernsalem CJosephus, Antiquities, 18.
8; 1, <tc.). throughout all Judea, and Galilee, and SamariaThis Incidental notice of distinct churches already dotting all the regions which were the chief scenes of our Lord's ministry, and that were best able to this, however, one who had already come upon the stage was to eclipse this "chiefest of the apostles." 1,2. Coesarea—.See on ch.8.40. the Italian band—a cohort of Italians, as distinguished from native soldiers, quartered at Cfesarea, probably as a body-guard to the Roman procurator who resided there. An ancient coin makes express mention of such a cohort in Syria. ( A kkkm an's Aumi*- test the facts on which the whole preaching of the apostles was based, is extremely Interesting. "The fear of the Lord" expresses their holy walk; "the comfort of the Holy Ghost," their "peace and joy In believing," under tfie slli-nt operation of the blessed Comforter.
Pktkh Heals Kneas at Lydda, and Raises Taiii TiiA TO LiFK AT Joppa. The historian now returns to
ISO
Peter's Visiun upon the Housetop. ACTS X. He Preaches to Cornelius and his Househoia, malic niusiraiions of the Neiv Testament.) A devout man, &c. — an uncircumcised Geutile proselyte to the Jewish faith, of whom thei'e were a very great number .it this time ; a distinguished proselyte, who had brought liis whole household establishment under tiie hallowing influence of the Jewisli faith and the regular observance of cuee he was not ashamed to Invite to a religious meeting of tlie most solemn n.ature. 25-a9. as Peter was coming li», Coiiielius met him—a mark of the highest respect, fell down at his feet, and worshipped liim—In the East tills way of showing respect was customary not only to kings, but to others occupying a superior station; but among the Greeks and Romans it was reserved for the gods. Peter, therefore, declines it as due to no mort.al. [Ghcits principal seasons of worship, gave mitc.U alms to tile people i. e., the Jewish people, on the same principle as anotlier centurion before him (Luke 7. o) ; thinking it no "great thing," if they had "sown unto liim spiritual things, that thejshould reap his carnal things" (1 Corinthians 9. 11). prayed to God alvvay—at the stated daily seasons. See on ti. 3. 3-6. saw . . . evidently—'distinctly' —the iLiBttU liour of tlie day—three o'clock, the hour of the evening sacrifice. But he had been "fasting until tliat hour" (v. .SO), perliaps from the sixth hour {v. 9). "What is Tiirs.] ' Those who claim to have succeeded Peler, haie tioi imitated this part of his conduct' [AlfordJ, therein only verifying 2 Thessalouians 2. 4, and cf. Revelation 19. 10;
22. 9. ye Isiiow it Is . . . unlaivful . . . for ... a Jew to keep company, or come unto one ofanother nation, &c.—There was noexpress prohibition to this eflect, and to .a certain extent intercourse was certainly kept up. (Se« the Gospel historj', towards the end.) But intimate social fellowship was not practised, as being adverse to the spirit of the law. I ask therefore, &c.—The whole speecii is full of dignity, the apostle seeing in the compan.y before him a new brotherhood, into whose devout and inquiring minds he was divinel.y directed to pour the light of new truth. 30-33. Four days ago—the messengers being despatched on the first; on thesecond reaching Joppa (f.9); starting for Cass.area on the third; and on the fourth arriving, we are all here present before God, to hear all things that are commanded thee of God—Beautiful expression of entire preparedness to receive the expected Divine teaching through the lips of this heaven-commissioned teacher, and delightful encouragement to Peter to give free utterance to what was doubtless already on his lips ! 3i, 35. Peter opened his mouth—See on Matthew
It, Lord I—language which, tremulously though it was uttered, betokened child-like reverence and humility. Thy prayers aiid thine alms— The w.ay in which both are specified is emphatic. The one denotes tlie spiritual outgoing of his soul to God, the other its practical outgoing to men. are come up for a memorial before God—i. e., as a sacrifice well-pleasing unto God, as an odour of a sweet smell (Revelation 8. 4). sendto Joppa . . . for one Simon, &c.—See on ch. 9. 11. 7, 8. when the angel was departed, he called—immediately doing as directed, and thereb.y showing the simplicity of his faith, a devont soldier of them that waited on him continually—of the "soldiers under liim," such as tlie centurion at Capernaum haii, Mattliew 8. 9. Who this "devoutsoldier " was, can only be matter of conjecture. Da Costa (" Four Witnesses") gives a number of ingenious reasons for thinking tliat, having attached himself henceforth to Peter whose influence in the composition of the second Gospel
5. 2. Of a. truth I perceive i. e., ' I have it now demonstrated before mine eyes.' that God is no respecter of persons—Not ' I see there is no eapricious/(iyonr/</.s-r». with God,' for Peter would never imagine such a thing; but (as the next clause shows), ' I see that God has respect only to personal character and state in the aceept.ance of men, national and ecclesiastical distinctions being of no account.' but in every nation—not (observe), in every relif/im; according to a common distortion of these words, he tliut fenretli him, and worketh righteousness—This being the well-known phraseology of the Old Testament in describing the truly godl.y man, within the pale of revealed religion, it 'annot be alleged that Peter meant
Is attested by the earliest tradition, and is stamped on that Gospel itself—he Is no other than the Evangelist Mark. 9-16. upon the housetop—the flat roof, the chosen plp-ce in the East for cool retirement, the sixtit hour noon—a trance—differing from the " vision " of Cornelius, in so far as the things seen liad not tlie same objective reality, though both were supernatural, all manner of foii.r-footed beasts, &c. i. e., the clean and the unelcati (ceremonially) all mixed together. Not so. Lord— See Marginnl roferencte. I have never eaten nnythinK that it to denote a merely virtuous character, in the heathen setise ; and as Peter had learnt enough, from the messengers of Cornelius and from his own lips, to convince him that the whole religious character of this Roman officer had been moulded in the Jewish faith, there can be no doubt that the apostle intended to describe exactly such saintship—In its internal spirituality and external fruitfulness—as God had already pronounced to be genuine and approved. And since to such "He giveth more grace," according to the law of His Kingdom (.lames 4. 6; INlattliew 2.5. 29), he sends Peter, not to be the instrument of his conversion, as this is ver.v frequently called, but simply to "show him the way of God more perfectly," as before Is comition i. e., not sanctified, by Divine permission to eat of it, and so "unclean." 'The distinction of meats was a sacrament of national distinction, separation and consecration.' [Webster and Wilkinson.] What God hath cleansed, that call not tliou common—The ceremonial distinctions are at an end, and Gentiles, ceremonially separated from the chosen people {v. 28), and debarred from tliat access to God in the visible ordinances of His Church which the.v enjoyed, are now on a perfect equality with them done thrice—See Genesis 41. .'12.
JT-iit. while Peler donbted . . . what this should mea», beliold, the tikree men , , . stood before the gate. . . and asked—'were inquiring,' i. e., in the act of doing so. Tlie preparations here made—of Peter for his Gentile visitors, as of Cornelius for him—are devoutly to be noted. But besides this, at the same moment, "the Spirit" expressly informs him that three men were inquiring to the devout Ethiopian eunuch. 36-38. the word . . . sent unto the children of Israel—for to them (he would have tlu iii distinctly know) the Gospel was first preached, even as tlie fitcts of it took place on the special theatre of the ancient economy, preaching peace by Jesus Christ —the glorious sum of all Gospel truth, 1 Corinthians 1. 20- for him, and l)ids him unhesitatingly go with them, as sent by Him. I am he whom ye seek—This seems to have been said without any communication being made to Peter regarding tlie men or their errand, they saitl, Corntlliis, a Just man, &c.—fine testimony this from his own servants, of good report among nil the nation of (he Jews—specified, no doubt, to conciliate the favourable regard of tlie Jewish apostle, to liear words of tl«ee —See on ch. 11. 14. called them in and lodged them thus partially anticipating this fellowship with Gentiles. Peter went . . . with them, and certain bretltren—six
22. he is Lord of all—exalted to emlirace under the canop.v of His peace, Jew and Gentile alike, whom the blood of His Cross had cemented into one reconciled and accepted family of God, Ephesians 2. l.'}-18. that word y© kjiow-The facts, it seems, were too notorious and extraordinary to be unknown to those who mixed so much with Jews, and took so tender an Interest In all Jewish matters as they did; though, like the eunuch, they knew not tlie sigiiillcance of them, which was published throughout all Judea, and began from Galilee — Seo Luke 4. 14, 37, 44; 7. 17; 9.6; 23. 5. aaer the baptism wl>ich John preached—See on ch. 1. 22. how GoA anointed Jesus of Nazareth— rather, 'Jesus of Nazareth
In number, ch. 11. 12. from .loppa—as witnesses of a transaction which Peter was prepared to believe pregnant witli great consequences. Cornelius . . . called togetlier Itis kinsmen and near friends—Implying that he had t)een long enough at Cresarea to form relationships there and that he had intimate friends there whose pres- (as tlie burden of tliat "published word"), how God auol Eted lilm ' with the Holy Ghost and with power.
Cornelius and his Household Baptized. ACTS XI. Peter's Defence for Preaching to the OentUcs.
Ac.—!, e.. at His baptism, thns visibly proclaiming Him Messiah, " the Lord's Christ." See Lulce 4. 18-21. For it is THE Gentiles, l-ll. the apostles and brethren ... In Judea—rather, 'throughout Judea.' they ... of the circumcision—not the Jewish Christians generally, forhere there were no other, bnt such as, from their Jealousy for "the middle wall of partition" whioli circumcision raised between Jew and Gentile, were a/tencards known as " they of the circumcision." They doubtless embraced apostles as well as others. Thou wentest In, &c. B»it Peter rehearsed the matter, &c.—These objectors scruple not to demand from Peter, though the first among llie apostles, an explanation of his conduct; nor is there any Insinuation on Peter's part of disrespect towards his authority in that demand—a manifest proof that such authority was unknown both to the complainers and to himself. 1!S-18. we entered the man's house—No mention of Cornelius' name, much less of his high position, as if that afi'ected the question. To the charge, "Thou wentest in to men unclrcumcised," he simply speaks of the unclrcumcised "man" to whom he had been divinely sent, seen an angel— 'the angel,' for tlie rumour took that definite shape, who shall tcH thee words whereby thou and all thy house shall be saved—The historian makes the angel express this much more generally, ch. 10. 6. So also the subsequent report of it by the deputies and by Cornelius himself to Peter, ch. 10. 22, not His unction for personal holiness at his incarnation that is referred to—as many of the Falhers and some moderris take it/-but His investiture with the insignia of the Messianic office, in which He presented Himself after His baptism to the acceptance of the people, went about doing good—holding up the beneficeiU cliaracter of all His miracles, which was their predicted character (Isaiah 35. 5, 6, &c.). healing all that were oppressed with the devil—whether in the form of demoniacal possessions, or more indirectly, as in her "wliom Satan had l)Ound with a spirit of infirmity eighteen years" (Luke 13.
16) ; thereby showing Himself the Redeemer from all evil, for God was with him—Thus gently does the apostle rise to the supreme dignity of Christ with whicli he closes, accommodating himself to his hearers. 39-43. we are witnesses of all he did-not objects of superstitious reverence, but simply witnesses to the great historical facts on which the Gospel is founded, slew and hanged (i. e., slew by hanging) on a tree—So ch. 5. 30; and see on Galatians 3. 13. showed him openly j not to all the people— for it was not fitting that He should suliject Himself, in Hts risen condition, to a second rejection In Person, but onto witnesses chosen before of God, ... to us, who 4ld eat and drink with him after he arose, &c.—Not the
32. But as Peter tarried witli Cornelius certain days, and they doubtless talked over the wonderful scene together, perhaps this fuller and richer form of what the angel said was given to Peter; or the apostle himself may have expressed what the angel certainly designed by directing less certain, therefore, was the fact of His resurrection, though withholding Himself from general gaze in His risen body. He which was ordained of God to be the Judge of quick and dead—He had l>efore proclaimed Him "Lord of all," for the dispensing of "peace" to all alike; now he announces Him in the same supreme lord Bhip, for the exercise of judgment upon all alike. On this Divine ordination, see John 5. 22, 23, 27; ch. 17. 31. Thus we have here all Gospel truth in brief, hwt, I<\>rgiveness through this exalted One is the closing note of Peter's Iteanthem to send for him. Observe, "Salvation" is here made to hang upon "words," i. e., the Gospel message concerning Christ. But on the "salvation" of Cornelius, see on ch. 10. 34, 35: On that of his "house," see on Luke
19. 10. Then remembered I the words . . . J«!l»n . . . baptized with water; but ye shall be baptized with the Holy Ghost. Forasmuch then, &c.—g. d., 'Since God himself has put them on a level with ourselves, by bestowing on them what the Lord Jesus pronounced tlie higher baptism of the Holy Ghost, would it not have been to withstand God if I had withheld from them the lower baptism of water, and kept aloof from them as still "unclean ?" ' held their peace and glorlfled God—WoU had tifully simple discourse. To him give all the prophets witness—t. e., This is the burden, generally, of the prophetic testimony. It wa.s fitter thus to give the spirit of their testimony, than to quote them in detail on sucli an occasion. But let this apostolic statement of tlie evangelical import of the Old Testament writings be devoutly weighed by those wlio are disposed to rationalize away this element In the Old Testament, whosoever belleveth In him—This was evidently said with special reference to the Gentile audience then before him, and formed a noble practical conclusion to the whole discourse. 44, 45. While he yet spake, the Holy Ghost fell—by visible and audible manifestation {v. 46). they of the circumcision . . . were astonished, . . . because that on the Gentiles also was poured out, &c.—without circumcision, heard them speak witli tongues and magnify God—As on the day of Pentecost it was no empty miracle, no mere speaking of foreign languages, bnt utterance of " the wonderful works of God" In tongues to them unknown (ch. 2. 11), so here; but more remarkable In this case, as the speakers were perhaps less familiar with the Old Testament songs of praise. 4t6-48. Then answered Peter, Can any man forbid water . . . which have received the Holy Ghost, &c.— Mark, he does not say. They have received the Spirit, what need have they for water? hut. Having the living disclpleship Imparted to them and visibly stamped upon them, what objection can there be to admitting them, by the seal of baptism, into the full feliowsliip of the Church 7 who have received the Holy Ghost as well as we—and are thus, in all that is essential to salvation, on a level with ourselves, he commanded them to be baptizednot doing it with his own hands, as neither did Paul, save on rare occasions, 1 Corinthians 1. 14-17; cf. cli. 2. 38, and John 4.2. prayed him to tarry certain days—'golden days' [Bengei.], spent, doubtless, in refreshing Cliristian fellowship, and In Imparting and receiving fuller teaching on the several topics of the apostle's discourse. it been if, when Paul afterwards adduced equally resistless evidence In justification of the same line of procedure, this Jewish party had shown the same reverential and glad submission ! Then hath God also grante<l to the Gentiles, &c.—rather, 'granted to the Gentiles also.' (See a similar misplacement of "also" In Hebrews 12. 1.) To "grant repentance unto life"—f. e., 'such as issues lalife' (cf. 2 Corinthians 7. 10, " repentance unto salvation") —is more than to be willing to pardon upon repentance. [GrotiuS.] The case of Cornelius is so manifestly one of grace reigning in every stage of his religious history, thai we can hardly doubt that this was Just the feature of it which they meant here to express. And this is the grace that reigns in every conversion, 19-24. The Gospel being preached to Gentiles av Antioch also, Barnabas is sent tiiithek from Jkrusalem, who hails their accession and labours among them. 19-34. they which were scattered abroad upon the persecution that arose about Stephen —and who " went everywhere preaching the word" (ch. 8.
4). travelled as far as Phenice—that part of the Mediterranean coast which, commencing a little north of Csesarea, stretches northwards for upwards of 100 miles, halfway to Antioch. and Cyprus—See on ch. 4. 36. Alt active commercial intercourse subsisted between Phenice and Cyprus, and Antioch—near the head of the northeast coast of the Mediterranean, on the river Orontes, and containing a large colony of Jews, to whose religion there were there numerous prdsely tes. ' It was almost aii Oriental Rome, In which all the forms of the civilized life of the empire found some representative; and through the two first centuries of the Christian era it was what Constantinople became afterwards, 'the Gate of the East.' [Hows.] some of them were nmii at Cyprus and Cyrene— (see on Luke 23. 26).— as. Lucius, meu187
CHAPTER XI.
Ver. 1-18. Pbter Vindicates Himself before the CuuRCB IN Jerusalem for nia procedure toward*
Bamahax Goes to Tarsus for Saul, ACTS XIL Hie Church Persecuted by Herod Agrippa. tloned ch. 13. 1. kpake unto the Grecians— rather, "the Greeks," i. e., uncirciinicised Gentiles (as tlie true reading beyond doubt is). Tlie Gospel had, from the continually on His name, and glorying in It—so It wa« felt to be too apposite and beautiful to be allowed to die.
27-30. By occasion of a fa.mine, Barnabas and Saui. RETURN to Jerusalem with a contribution for thb relief of their suffering brethren, came prophcta from Jerusalem—Inspired teachers, a class we shall afterwards frequently meet with, who sometimes, but not necessarily, foretold future events. They are classed next to apostles, 1 Corinthians 12. 28, 20 ; Ephesians 4. 11. that there should be great dearth throughout all the world—the whole Roman empire, which came to pass In the days of Claudius Csesar. Four famines occurred during his reign. This one in Judca and the adjacent countries took place, a. d. 41. [Josefhus, Antiquities, 20. first, been preached to " the Grecians" or Greek-speaking Jews, and these 'men of Cyprus and Cyrene' were themselves "Grecians." How, then, can we suppose that the historian would note, as something new and singular (v.
22), that some of the dispersed Christians preached to themf a great number believed—Tlius the accession of Cornelius and his party was not the first admission of nncircumcised Gentiles into the Church. (See on ch. 10.
1.) Nay, we read of no influence which the accession of Cornelius and his house had on the further progress of the Go.spel among the Gentiles; whereas there here open npon us operations upon the Gentiles from quite a different quarter, and attended with ever-growing success. The only great object served by the case of Cornelius was the formal recognition of the principles which that case afterwards secured. (See on ch. 15.) sent . . . Barnabas . . . as far as Antioch—implying that even on the way to Antioch he found churches to visit. [Ol.shaxjsen.] It was in the first instance, no doubt, a mission of inquiry; and no one could be more suitable to inquire into the proceedings of those Cyprians and Cyrenians than one who was himself a " Grecian" of Cyprus (ch. 4. 36), and " a son of consolation." when he . . . had seen the grace of God (in the new converts), was glad—owned and rejoiced In it at once as Divine, though they were nncircumcised. exhorted them all that witli piu-pose of heart (as opposed to a hasty and fickle discipleship) they would cleave unto the Lord—the Lord .Tesus. For lie was a good man—The sense of "good" here is plainly ' largehearted,' 'liberal-minded,' rising above narrow Jewish sectarianism, and that because, as the historian adds, he was "full of the Holy Ghost and of faith." and much people were added unto tlie Lord—This proceeding of Barnabas, so full of wisdom, love and zeal, was bles.sed to the great increase of the Christian community in that Important city.
2, 5.J An important dale for tracing out the chronology of the Acts. (But this subject is too difficult and extensive to admit of being handled here.) Then the disciples, every man according to his ability, determined to send relief, &c. This was the pure prompting of Christian love, which shone so bright in those earliest days of the Gospel, sent it to the elders— an office well known to be borrowed from the synagogue; after the model of which, and not cU all of the temple, the Christian Chwches were constituted by the apostles, by the hands of Barnabas and Saul—This was Saul's second visit to Jerusalem after his conversion.
CHAPTER XII.
Ver. 1-19. Persecution of the Church by Herotj Agrippa I.—Martyrdom of James and miraculous deliverance of Peter. 1-3. Herod the king—grandson of Herod the Great, and son of Aristobulus. He at this time ruled over all his father's dominions. Paley has remarked the accuracy of the historian here. For thirty years before this there was no king at Jerusalem exercising supreme authority over Judea, nor was there ever afterwards, save during the three last years of Herod's life, within which the transactions occurred, killed James . . . with the sword— beheaded him; a most ignominious mode of punishment, according to the Jews. Blessed martyr! Thou hast indeed "drunk of thy Lord's cup, and hast been baptized with his baplism." (See on Mark 10. 38-40.) A grievous loss this would be to the Church; for though nothing is known of him beyond what we read In the Gospels, the place which he had as one of the three whom the Lord admitted to his closest intimacy would lead the Church to look up to him with a reverence and af Tection which even their enemies would come to hear of. They could spring only upon one more prized victim ; and flushed with their flrst success, they prevail upon Herod to seize him also, because h« saw It pleased the Jews—Popularity was the ruling pa.ssion of this Herod, not naturally so cruel a.s some of the family. [Joskphus, Antiquities, 19. 7, 3. J to take Peter also—whose loss, at this stage of the Church, would have been, so far as we can see, irreparable. Tlien were the days of unleavened bread— seven In number, during which, after killing and eating the Passover, no leaven was allowed In Jewish houses (Exodus 12). 4. dellvere«l him to four quaternions of soldiers—i. e., to four parties of four each, corresponding to the four Roman watches; two watching In prison and two at the gates, and each party being on duty for the space of one watch, intending after Easter—rather, after the Passover; i.e., after the whole festival was over. (The word In our authorized version is an ecclesiastical term of later date, and ought not to have been employed here.) to bring him forth to the people—for execution ; for during "the days of unleavened bread," or the currency of any religious
25, 26. Barnabas, findihq the work in Antiooh TOO 3IUCH FOR HIM, GOES TO TARSUS FOR SAUITHEY I.AB0UR THERE TOGETHER FOR A WHOLE YEAR WITH MUCH SUCCESS, AND ANTIOCH BECOMES THE HONOURED BIRTH-PLACE OF THE TERM CHRISTIAN. Then departetl Barnabas to Tarsus for to seeh Saul—Of course, then, this was after the hasty despatch of Saul to Tarsus, no doubt by Barnabas himself among others, to escape the fury of the Jews at Jerusalem. And as Barnabas was the first to take the converted persecutor by the hand and procure his recognition as a disciple by the brethren at Jerusalem (ch. 9. 27), so he alone seems at that early period to have discerned in him those peculiar endowments by virtue of which he was afterwards to eclipse all others. Accordingly, Instead of returning to Jerusalem, to which, no doubt, he sent accounts of his proceedings from time to time, finding that the mine in Antioch was rich in promise and required an additional and powerful hand to work, he leaves it for a time, takes a journey to Tarsus, "finds Saul" (seemingly implying—not that he lay hid [Bengel], but that he was engaged at the time In some preaching circuit— see on ch. 15. 23), and returns with him to Antioch. Nor wore his hopes disappointed. As co-pastors, for the time being, of the Church there, they so laboured that the Gospel, even in that great and many-sided community, achieved for Itself a name which will live and be gloried in as long as this world lasts, as the symbol of all that Is most precious to the fallen family of man :—" The disciples were called Christians first in Antioch." This name originated not within, but without, the Church; not with their Jewish enemies, by whom they were styled "Nazarenes" (ch. 24. 5), but with the heathrm in Antioch, and (as the form of the word shows) with festival, the Jews had a prejudice against trying or putting any one to death. 3, 6. prayer was made without cea*> Ing—rather (Jl/ar^'n), 'instant,' 'earnest,' 'urgent ;' as la I;Uke 22. 44; ch. 26. 7; and 1 Peter 4. 8 (see Greek), of tlM Church unto God for him—not In public assembly, for the iJowa?!*, not the Grcc*4 there. [Olshausbn.] It was not at flist used in a good sense (as ch. 26. 28, and 1 Pet«r 4. 16 show), though hardly framed out of contempt [as Dk ^'ette, BAirMGARTEN, &c.]; but as it was a noble testimony to the light in which the Church regarded Christ honouring lilna as their only Lord and Saviour, dwelling
It was evidently not safe to meet thus; but In llttl« groups in private houses, one of which was Mary's, v. 12. And this was kept up during all the days of unleavened
Tlie Miracalotis Deliverance of Peler. ACTS XII. The Growing Success of the GospcL tread, and wnea Herod would have bronsht Iilm fortli—' was going to bring hlra forth.' the 8am» night but a few hours before the Intended execution. Thus long w*re the disciples kept waiting ; their prayers apparently unavailing, and their faith, as would seem from the vent prayers during all the days of unleavened bread they dispute themselves out of it as a thing incredible.
Still, it is but the unbelief of the disciples who " believed not /or ,;oy and wondered" at the tidings of their Lord's resurrection. How often do we pray for what we can hardly credit the bestowment of, when it comes in answer to our prayers! This, however, argues not so much hard unbelief as that kind of it incident to the best in this land of shadows, which perceives not so clearly as it might how very near heaven and eartli, the Lord and his praying people, are to each other. Peter continned knocking—delay being dangerous. But lie, beckoning . . . with his hand to hold their peace— lively touch this. In the hubbub ofjoyful and wondering interrogatories there might mingle reflections, thrown out by one against another, for holding out so long against the testimony of Rhoda; while the emotion of the apostle's own spirit would be too deep and solemn to take part in such demonstrations or utter a word sequel, waxing feeble. Such, however, is the Jaw of God's procedure (Deuteronomy 32. 36, and see on John 21. Z). Peter \yas sleeping between ttvo soldiers, bonnd tvlth two chains—Roman prisoners had a chain fastened at one end to the wrist of their right hand, and at the other to the wrist of a soldier's left hand, leaving the right arm of the keeper free in case of any attempt to escape. For greater security the prisoner was sometimes, as here, chained to two soldiers, one on each side. (See ch. 21. 23.) Ye think your prey secure, bloodthirsty priests and thou obsequious tyrant who, to " please the Jews," hast shut in this most eminent of the servants of Christ within double gates, guarded by double sentinels, .while double keepers and double chains seem to defy all rescue! So thought the chief priests, who "made the sepulchre of the Lord sure, sealing the stone and setting a watch." But "He that sitteth in heaven shall laugh at you." Meanwhile, "Peter is sleeping!" In a few hours he extill, with his hand, lie had signified his wish for perfect silence. Go show tliese tilings unto James and to the brethren—Whetlier James the son of Alpheus, one of the Twelve, usually known as 'James the Less,' and "James the Lord's brother" (Galatians 1. 19), were the same person; and if not, whether the James here referred to was the former or the latter, critics are singularly divided, and the whole question is one of tlie most difficult. To us, it appears that there are strong reasons for thinking that they were nol the same person, and that the one here meant, and throughout the Acta, is t?ie apostle James. (But on this more hereafter.) James is singled out, because he had probably begun ro take the oversight of the Church in Jerusalem, which we afterwards find him exercising (ch. 1.5). And he departed, and went Into another place—according to liis Lord's express command, Matthew 10. Zi. When told, on a former miraculous liberation from prison, to go and speak unto the people (ch. 5.20), he did it; but in this case to present himself in public would have been to tempt God by rushing upon c#rtain destruction. 18, 19. as soon as it was day, &c.—His deliverance must have been during the fourth watch (three to six A. M.) else he must have been missed by the keepers at the change of the watch. [Wies.] examined the keepers who, either like the keepers of our Lord's sepulchre, had "shaken and become as dead men" (Matthew 28. 4), or had slept on their watch and been divinely kept from awaking, commanded that they should be put to death—Impotent vengeance pects a stlngless death ; "neither counts he his life dear unto him, so that he may finish his course with joy and the ministry which he has received of the Lord Jesus." In this frame of spirit he has dropt asleep, and lies the picture of peace. 7-11. the angel of the Liord—rather, 'an angel'—came upon him—So in Lulie 2. 9, expressive of the unexpected nature of the visit, smote Peter on the side . , . Arise up quickly. And his chains fell off, . . Gird thyself . . , And so he did . . . Cast thy garment (tunic, which he had tlirown off for the night) about thee . . . follow me—In such graphic minuteness of detail we have a charming mark of reality: while the rapidity and curtness of the orders, and tlie promptitude with which they were obeyed, betoken the despatch which, in the circumstances, was necessary, wist not that it was true ; but thought he saw a vision—So little did the apostle look for deliverance! ftrst and . . . second ward , . . the iron gate that leadeth unto the city—We can only conjecture the precise meaning of all this, not knowing the position of the prison, passed on through one street, and forthwith the angel departe<l from him—when he had placed him beyond pursuit. Thus " He disappointeth the devices of the crafty, so thai, their heads cannot perform their enterprise" (Job
5.12). when Peter was come to himself— recovered from his bewilderment, and had time to look back upon 20-25. Herod's Miserable Eun—Growing Success OF THE Gospel—Barnabas and Sacl Return to AnTIOCH. iJO. Herod was . . . displeased with them of Tyre and Sidon—for some reason unknown ; but the all the steps that had followed each other in such rapid succession. Now I know of a surety, that the Lord hath sent his angel, and hath delivered me, &c.—another evidence that Peter expected nothing but to seal his testimony with his blood on this occasion. 12-17. he came to the house of Mary, <S:c.—who ' must have had a house of sora./ pretensions to receive a large number; and, accordingly, we read that her brother Barnabas (Colossians 4. 10) was a person of substance (ch. 4. 37). She must also have been distinguished for faith and courage to allow such a meeting in the face of persecution.' [\VebSTEB and Wilkinson.] To such a house it was natural that Peter should come, mother of John . . . Mark so called to distinguish him from the apostle of that name, and she to distinguish her from the other Maries, where many were gathered together praying—doubtef Tect on their commercial relations made the latter glad to sue for peace, tlieir country was nojirished by the king's country—See 1 Kings 5. 11; Ezra 3. 7; Ezekiel 27.
17. Perhaps the famine (ch. 11. 2K) made them the more urgent for reconciliation. 21, 23. And upon a set day Herod . . . made an oration unto them—to the Tyrians and Sidonians especially, tlie people gave a shout, &c. —Josephus' account of his death is remarkably similar to this. [Antiquities, x'lx.a.i.] Severa cases of such deaths occur in history. Thus was this wretched man nearer his end than he of whom he had thought to make a public spectacle. 34. But the M-ord grew, &c—q. d., ' Not only was the royal representative ignominiously swept from the stage, while his inteiideu victim was spjired to the Church, but the cause which he and his Jewisli Instigators sought to crush was only furthered and glorified. How full of encouragement and consolation is all this to the Christian Church in every age! 25. Bornnbns and Saul returned from .Terusalem—where. It 'liiis appears, they had remained during all this porseculion. when they had fullilled their ministry—or service; that mentioned on ch. 11. 29, 30. took with them .Tolin . . . Mark —(See on v. 12), not to be confounded with the second Evangelist, as Is often done. As his uncle was P.ariiabao, so his spiritual father was Pe'er (I Peter 5. 13). less for Peter's deliverance, and continuing, no doubt, on this the last of the days of unleavened bread,, which was their last hope, all night in prayer to God. came to hearken—not to open; for neither was it a time nor an hour of night for that, but to listen who was there, opened not for gladness, but ran in and told, &c.— How exquisite Is this touch of nature! Thou art mad one ol those exclamations which one can hardly resist on hearing what seems far 'too good to be true.' she constantly af Hrmetl ('kept steadfastly afflrmlng") that it was even so. Then said they. It is his angel—his disembodied spirit, his ghost ; anything. In fact, ratlier than himself. Though thin had been the burden of their fer-
Paul and Barnabas Sent to the Gentiles. ACTS XIII. Elymas the Sorcerer Smitten with BlindnesK
CHAPTER XIII. (Chapters 13., 14.) PA UL'3 FIRST MISSIONARY JO URNEY, summits are easily seen in clear weather from the coast. [Colonel Chesney in Hows.] 'Four reasons may have Induced them to turn in first to this island: (1.) Its nearness to the mainla':jd ; (2.) It was the native place of Barnabas, and since the time when Andrew found his brother Simon, and brought him to Jesus, and "Jesus loved Martha, and her sister, and Lazarus," family ties had not been without effect on the progress of the Gospel.
In Company with Barnabas.
Ver. 1-3. Barnabas and Saul, divinely called to LABOUR AMONG THE GENTILES, ABE SET APART AND SENT FORTH BY THE CHURCH AT Antioch. The first Seven chapters of this book might be entitled, The Church among (3.) It could not be unnatural to suppose that the truth would be welcomed in Cyprus when brought by Barnabas and his kinsman Mark, to their own connections or friends. The Jews were numerous in Salamis. By sailing to that city, they were following the track of the synagogues; and though their mission was chiefiy to the Gentiles, their surest course for reaching them was through the proselytes and Hellenizlng Jews. (4.) Some of the Cypriotes were already Christians. Indeed, no one place out of Palestine, except Antioch, had been so lionourably associated with the work of successful evangelization. [Hows.] and when they were at Salamis—the Grecian capital of the island, on the eastern side, and not many hours' sail from Selencia. At this busy mercantile port immense numbers of Jews were settled, which accounts for what is here said, that they had more than one synagogue, in which Barnabas and Saul preached, while other cities had one only, they had . . . John (Mark) to theltminister— ' for their officer.' (See on Luke 4. the .Texas; the next five (ch. 8.-12.), The Church in trahsition from Jews to Gentiles; and the last sixteen (ch. 13.-28.), Tfie Church among the Gentiles. [Baumgarten.] 'Though Christianity had already spread beyond the limits of Palestine, still the Church continued a stranger to format missiionary efl'ort. Casual occurrences, particularly tlie persecution at Jerusalem (ch. 8. 2), had hitherto brought about the diffusion of the Gospel. It was from Antioch that teachers were first sent forth with the definite purpose of spreading Christianity, and organizing churches, with regular institutions (oh. 11. 23). [Olshausen.] 1. there were . . . certain prophets (see on ch. 11. 27) and teachers, as Barnabas, &c.—implying that there were others there besides; but, according to what appears the true reading, the meaning is simplj' that those here mentioned were in the Church at Antioch as prophets and teachers. Simeon . . . Niger—of whom nothing is known, liuclns of Cyrene—See on ch. 2. 20. He is mentioned, Romans 16. 21, as one of Paul's kinsmen. Manaen—or Menaliem, the name of one of the kings of Israel (2 Kings
20.) With what fruit they preached here is not said. Probably their feeling was what Paul afterwards expressed at Antioch in Pisidia, v. 46. G. when they had gone rotind the Isle unto Paphos—on the opposite or west side of the island, about 100 miles by land, along the south coast; the Roman capital, where the governor resided, they found a sorcerer—one of a numerous class of impostors who, at this time of general unbelief, were encouraged even by cultivated Romans. 7. which was with the deputy—properly 'the Proconsul.' This name was reserved for the governors of settled provinces, which were placed under the Roman Senate, and is never given in the New Testament to Pilate, Felix, or Festus, who were hnt Procurators, or subordinate adminlstratoi-s of unsettled. Imperial, military provinces. Now as Augustus reserved Cyprus for himself. Its governor would in that case have been not a Proconsul, but simply a Procu-
15. 14), which liad been brought np with (or ' the foster-brother of) Herod the tetrarch—i. e., Antipas, who was himself 'brought up with a certain private person at Rome.' [Josephus, Antiquities, 17. 1, 3.] How differently did these two foster-brothers turn out—the one, abandoned to a licentious life and stained with the blood of the most distinguished of God's prophets, though not wilhout his fits of reformation and seasons of remorse; the other, a devoted disciple of the Lord Jesus and prophet of the Church at Antioch ! But this is only what may be seen in every age: "Even so. Father, for so it seemeth good in thy stght." If the courtier, whose son, at the point of death, was healed by our Lord (John 4. 46) was of Herod's establishment, while Susanna's husband was his steward (Luke 8. 3), his foster-brother's becoming a Christian and a prophet is something remarkable, antl Snul—last of all, but soon to become first. Henceforward rator, had not the emperor afterwards restored It to the Senate, as a Roman historian [Die Cassius] expressly states. In most striking confirmation of this minute accuracy of the sacred historian, coins have actually been found in the island, stamped with the names of Proconsuls, both In Greek and Latin. [Akerman's Numismatic Illusthis book isalmostexcluslvely occupied with him; and his impress on the New Testament, on Christendom, and on tiie world is paramount, a. As they ministered to the Lord—The word denotes the performance of official duties trations of the New Testament.] (Grotius and Bengbl, not aware of this, have missed the mark here.) Serglns PaiUus, a prudent (or 'intelligent') man—who thirsting of any kind, and was used to express the priestly functions under the Old Testament. Here it signifies the corresponding ministrations of the Christian Church, and fasted-As this was done in other cases on special occasions {v. 3, 14, 23), it is not improbable that they had been for truth, sent for Barnabas and Saul, desiring ('earnestly desiring') to hear the word of God. S-l'-J. B«t Elymas (or
the wise') for so Is his name by Interpretation (the wort. led to expect some such prophetic announcement at this Is from the Arabic) withstood them—perceiving, probatime, the Holy Ghost said—through some of the prophets mentioned in v. 1. Separate me—So Romans 1. 1. for the work whereunto I liave called them—by some communication, perhaps, to themselves: in th'e case of Saul at least, such a designation was indicated from tlie bly, how eagerly the proconsul was drlnldng In the word, and fearing a dismissal. (Cf. 2 Timothy 3. 8.) Then Saul. . . also . . . called Fenl—and henceforward Paul only ; a softening of his former name, in accommodation to Roman ears, and (as the word signifies 'little') probably with first (ch. 22. 21). N. B. While tlie personality of the Holy Ghost is manifest from this language. His supreme divinallusion as elsewhere to his insignificance of stature and appearance (2 Corinthians 10. 1, 10). [Webster and Wilkinson.] tilled with the Holy Ghost—The Spirit comity will appear equally so by comparing it with Hebrews
5.4. laid their hands on them—(See on (rh. 6. 6)—" recommending them to the grace of God for the work Whicli they had to fulfil," ch. 14. 26. sent them away—with the double call—of the Spirit first, and next of the Churcli. So ing mightily upon him. set his eyes on him and said— Henceforward Barnabas sinks Into the background. The whole soul of his great colleague, now drawn put, as never before, shoots, by the liglitning gaze of his eye, through the dark and tortuous spirit of the sorcerer. What a picture! ftiH of all gubaety—referring to his. magic arts, and all malice—The word signifies ' readiclothed, tlieir mission is thus described : " They being sent forth by the Holy Ghost." Have we not here for all time the true principle of appointment to sacred offices?
4-12. Arriving in Cyprus, they preach in the synaGOGUKS OK Salamis—At Paphos, Elymas is struck blind, and the governor of the island is converted. 4, 5. departed unto Seleucla—the seaport of Antioch, from which it lay nearly due west fifteen miles, and five from the Mediterranean shore, on the river ness for anything,' knavish dexterity, thou child (' son') of the devil . . . enemy of all rlghteougne*8--These were not words of passion, for immediately before uttering them it is said he was " filled with the Holy Ghost." [Chrysostom.] wilt thou not cease to pervert the right ways of the Lord, Ac-referring to his havlDR to Orontes. thence sailed to Cyprus-whose high mountain
Paul Preaches at Anliock, ACTS XIII. thai Jesus is Christ. to the establishment of royalty. Thus, from the Exwliis to the building of the temple were 592 years [Josephus, Antiquities, 8. 3. 1]; deduct foi'ty years in the wilderness; twenty-flve years of Joshua's rule [Josephus, AndquUies, that hour made a trade of leading hts fellow-creatures Mtray. The Hand of the Lord Is upon tliee, and thou
Bhalt be bltnd for a season—the judgmeut being merciluUy designed to lead him to repentance. The tradition that it did is hardly to be depended on. tliere fell on him a mist, &c.—This is In li Uke's medical style. Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord—so marvellously attested; of. Mark 1. 27. What fruit, if
5. 1. 29]: forty years of Saul's reign (d.2); forty of David'sand llie first four years of Solomon's reign (1 Kings 6. 1), and there remalni just 413 years; or, in round numliers, 'about 450 years.' God gave them Saul . . . of the tribe of Benjamin—That the speaker was himself of the same name and of the same tribe, has often been noticed as in any, followed this remarkable conversion, or how long all likelihood present to the apostle's mind while speak after it the missionaries remained at Paplios, we know ing. forty years—With this length of Saul's reign tuol mentioned in the Old Testament), Josephus coincides not.
1.3-52. At Perga John Mark forsakes them—At AnTiocH, IN PisiDiA, Paul Preaches with glorious EFFECT—The Jews, enraged, expel them out of their coasts. 13. They came to Perga In Pamphylla—The (Antiquities, 6. 14; 9). I have found David, &c.—Tills quotation is the substance of Psalm 89.20; 1 Samuel 13. U; and perhaps also of Psalm 78. 70-72. 23-35. Of this man's seed hath God, according to . . . promise, raised uitto distance from Paphos to Attaleia, on the Gulf of Pamphy-
Isi-ael a Saviour, Jesus—The emphasis on this statement lia (see on ch. 11. 25), sailing in a north-west direction, is not much greater than from Seleucia to Salamis on the lies (1.) in ihe seed from which Christ sprang—David's— and the promise to that effect, which was thus fulfilled east. Perga was the metropolis of Pamphylla, on the (2.) on the character in which this promised Christ was given of God—" a Saviour." His personal name " Jesus' river Cestrus, and about seven miles iuiaad from Attaleia. and John departing from tliem returned to Jerusalem—As Paul afterwards, peremptorily refused to take Mark with him on his second missionary journey, because "he had departed (or 'fallen off') from them and had not gone with them to the work'' (ch. 15. 38), there can be no doubt that he had either wearied of it or been deterred by the prospect of the dangers wliicli lay liefore him. (But see on ch. 15. 37, &c.) 14. departed from Perga —apparently without making any stay or doing any work is emphatically added, as designed to express that very character. (See on Matthew 1. 21.) 36-31. children . . . of Abraham, and whosoever among you feareth God (Gentile proselytes), to you Is the word of this salvation sent—both being regarded as one class, as " the Jew first," to whom the Gospel was to be addressed In the first instance. For they that dwell at Jerusalem., and their rulers, because they knew him not, &c.—The apostle here speaks as If the more Immediate guilt of Christ's death lay with the rulers and people of the metropolis, to which he fondly hoped tliat those residing at such a distance as Antioch would not set their seal, found no cause of death—though they sought it, Matthew 26. 59, 60. they took him down . . . and laid him In a sepulchre Though the burial of Christ was an act of honour and love to him by the disciples to whom the body was committed, yet since his enemies looked after it, and ootained a guard of soldiei's to keep watch over it, as the remains of their own victim, the apostle regards this as the last manifestation on their part of enmity to the .Saviour, that they might see how God laughed cf. the different language of ch. 1-t. 25, and see immediately below, came to Antloch in PlsUlla—usually so called, to distinguish It from Antioch in Syria, from which they had started, though it actually lies in Plirygia, and almost due north from Perga. It was a long journey, and as it lay almost entireljthrough rugged mountain-passes, while 'rivers burst out at the base of huge cliffs, or dash down wildly through narrow ravines,' it must have been a perilous one. The whole region was, and to this day is. Infested by robbers, as ancient history and modern travels abundantly attest ; and there can be but little doubt that to this very journey Paul many years after alludes, when he speaks amidst his "journeyings often," of his "perils of rivers" (as the word is), and his "perils oj roball their precautions to scorn by " raising him from the dead." he was seen many days of them which came up with him from Galilee to Jerusalem, &c.—i. e., by those who, having gone out and in with him in closest intimacy during all his public ministry, which lay chiefly in Galilee, and having accompanied him on his last journey to Jerusalem, could not possibly be mistaken as to the identity of the risen One, and were therefore unexceptionable and sufficient witnesses. 33, 33. God hath fulfilled the same—'hath completely fulhers." (2 Corinthians 11. 26.) If this journey were taken in May—and much earlier than that the passes would have beeii blocked up with snow—it would account for their not staying at Perga, whose hot streets ,ire then deserted ; 'men, women, and children, flocks, herds, camels, and asses, all ascending at the beginning of the hot seaeon from the plains to the cool basin-like hollows on the inountaii.s, moving In the same direction with our mis Bionaries.' [Ilows.] 15-17. Tlien Paul stood up, and bec Uoulng with hU hand—as was his manner on such occafilled.' In that he hath raised up Jesus again lit., 'raised up;' but the meaning is (notwithstanding the contrary opinion of many excellent Interpreters) "Jrom the dead ,-" as the context plainly shows, as It Is written In the second Psalm—in many MSS. 'the first Psalm;' what we call the first being regarded by the ancient Jews as only an introduction to tlie Psalter, which was considered to begin with the second, this day have I begotten thee—As the apostle in Romans 1. 4 regards the resurrection of Christ merely as the manifestation of a prior Sonship, which he afterwards, ch. 8. 32, represents as essential, it Is plain that this is his meaning here. (Sucli declarative meaning of the verb 'to be' is familiar to every reader of the Bible.) See ex. gr. John 1.5. 8, "So shall ye be," t. e., be seen to be " my disciples." It is against the whole sense of the New Testament to ascribe the origin of Clirist's Sonship to His resurrection. 34-37. now no more to return to corruption—t. e., to the grave where death reigns; and cf. Komans 6. 9, "Christ being raised from the dead dieth no more, death hath no more dominion over him." I will give you the sure mercies of David—(Isaiah 55.3.) The word rendered "mercies" is peculiar, denoting the sanctity ot\hem.,B.a comprehending the whole riches of the new covenant; wlille tlie other word, "sure," points to the certainty with which they
Bioi-.s, cli. 21. 40; and see ch. 26. 1. Men of Israel, and ye thiit fear God—by the latter expression meaning religious proselytes, who united with the Jews in all acts of oi'dinary worship, and exalted tliem when they dwelt as strangers In Egyptby marvellous interpositions for tiu 111 in their deepest depression. 18-82. forty years Buffered he their manner—rather, according to what U()|«iirs the true reading, 'cherished he tliem' (as a nurse tlii infant in her bosom), after that he gave . . . judges. . . by the space of four hundred »nd fifty years—As lliis appears to contradict 1 Kings 6. 1, various solutions have been proposed. Taking the words as they stand in the (ireek, thus, 'after that, by the space of 4.50 years, he gave judges,' the meaning may lie, tliat about liO years elapsed from the time of the covenant with Abiaiiam until the period of the Judges; which is historically cornct, the word 'about' showing that chronological exactness was not aimed at. But taking the sense to be as in our version, that it was the period of the judges itself which lasted about 4.50 years, this statement also will appear historically correct, if we Include in it tlie interval Of subjection to foreign powers which occurred during the period of the Judges, and understand it to descrit>e the Whole period from the settlemen Uof the tribes In Canaan
Many the Gentiles Believe. ACTS XIV. Paul and Barnabas Ihiven from Iconium. dieting and blaspheming—There Is nothing more awful than Jewish fury and execration of the name of Jesus of would, through David's Seed, be at lengtli all substanllated. See on John 1. 14. But how do these words prove the resurrection of Christ? 'They presuppose it; for sinoe an eternal kingdom was promised to David, the Ruler of this kingdom could not remain under the power of death. But to strengthen the indefinite prediction by one more definite, the apostle adduces Psalm 16. 10, of which Peter had given the same explanation (see on ch. 2.
Nazareth, when thoroughly roused. Then Paul and Bar« nabas waxed bold, and said, Ac.—This is in the highest style of a last and solemn protestation, it was necessary that the word should first have been spoken to you— See the direction of Christ in Luke 24. 47; also'Romans 1.
16. since ye judge yourselves unworthy of everlasting life—pass sentence upon j'ourselves. For so hath the Lior<l commanded us, saying, Ac-These and other predictions must have been long before this brought vividly liome to Paul's mind in connection with his special vf>cation to tlie Gentiles. I have set thee i. e., Messiah; from which Paul inferred that he was but following out tliis destination of his Lord, in transferring to the Gentiles those "unsearchable riches" which were now by tne Jews rejected and despised, when the Gentiles lieard this, they were glad—to perceive that their accession to Christ was matter of Divine arrangement as well as apostolic effort, and glorified the word of the Lordby a cordial reception of it. and as many as were ordained to eternal life believed—a very remarkable statement, which cannot, without force, be interpreted of anything lower than this, that a Divine ordination toetemai
27. 30, 31), both apostles denying the possibility of its proper reference to David.' [Olshausen.] for David, after lie
served Ills own generation by tlic will of God rather, 'served,' in his own generation, the will (or 'counsel') of God ; j'ielding himself .an instrument for the accomplishment of God's high designs, and in this respect being emphatically "the man after God's own heart." This done, he 'fell asleep, and was gathered to his fathers, cind saw corruption.' David, therefore (argues the apostle), oould not be the subject of his own prediction, which had Its proper fulfilment only in the resurrection of the uneorrupted body of the Son of God, emphatically God's "Holy One." 38-41. tlie forgiveness of sins—the first necessity of the sinner, and so the first experienced blessing of the Gospel. Ijy Iilm all that believe are Justified from all things—The sense .requires that a pause in the sentence be made here: g. d., 'By him the believer is absolved fiom all charges of the law.' What follows—from wliicli ye conld not toe justified by the law of Moses—is hot an erceptional but an explanatory clause. The meaning is not, 'Tliough the law justifies from many things, it cannot life is the came, not the effect,©/ a«y ma7i's believinp. 49-
5'i. And tlie word of the liord was published through out all the region—implying some stay in Antioch and missionary activity in its vicinity, the devout and hon> ourable women—female proselytes of distinction, jaundiced against the new preachers by those .Jewish ecclesiastics to whom they had learnt to look up. The potent influence of the female character both for and against the truth is seen in every age of the Church's history, expelled them—an easier thing than to refute them, shook
Justifj' from all things, but Christ makes up all deficiencies:' but the meaning is, 'By Christ the believer is justified from all things, whereas the law justifies from nothing.' (N. B. The deeper sense of justification, the positive side of it, is reserved for the Epistles, addressed to ofi' the dust of their feet against them—as directed, Matthew 10. 14. came iinto Iconium—a populous city about forty-five miles south-east from Pisldian Antioch ; at the foot of Mount Taurus; on the borders of Lycaonia, Phrygia, and Pisidia; and In later times largely contributing to the consolidation of the Turkish empire, the disciples—who, though not themselves expelled, had to endure sutferings for the Gospel, as we learn from ch. 11. 22 were filled with joy and with the Holy Ghost—who not only raised them above shame and fear, as professed disciples of the Lord Jesus, but filled them with holy and elevated emotions. tlie justified themselves : and whereas it is the resurrection of Christ here, and throughout the Acts chiefly, wliich is dwelt on, because the first thing in order to bring peace to the guilty through Christ was to establish His MesKiahship by His resurrection, in the Epistles to believers
death as the way of reconciliation is fully unfolded.) Beware, therefore, Ac.—By this awful warning of the Old Testament the apostle would fain " shut them up unto the faith." ye will not believe thongh a man declare it unto yon i. e., even on unexceptionable testimony. The words, from Habakkuk 1. 5, were originally a merciful but fruitless warning against the approaching destruction of .Jerusalem by the Chaldeans and the Babylonish captivity. As such nothing could more fitly descril)e the more avful calamity impending over the generatioti which the apostle addressed. 42, 43. And when the Jews were gone ont of the synagogue, the Gentiles besought that these words might be preacheil to thcin the next sabbath—rather (according to what is beyond doubt the true reading), 'Now, as they were going out (of the synagogue) they besought'—i. e., not the Gentiles, whose case comes in afterwards, but the mixed congregation of Jews and proselytes, to whom the discourse had CHAPTER XIV.
Ver. 1-7. Meeting with Similar Success and .SimitAB Opposition at Iconium, Paul and Barnabas Flee for their IjIVes to Lystra and Derbe, and Preach there. 'After this detailed account of Paul's labours at PIsidlan Antioch, Luke subjoins only bnef notices of his further labours, partly because from the nature of the case his discourses must have embraced nearly the same topics, and partly because the consequences that resulted assumed quite a similar shape.' [Olshausen.] 1. they went both together Into the synagogue—9. (Z., 'Though Paul was now the prominent speaker and actor, yet in everything Barnabas went along with him.' a . . . multitude . . . of the Greeks believed—meaning probably the religious proselytes, as opposed to "the Gentiles" mentioned t'. 2. 3. Longtime therefore abode they—because In spite of opposition they were meeting with so much success, speaking boldly in the li Ord—rather, 'In dependence on the Lord,' i. e., on their glorified Head, who gave testimony to the woi-d of his grace—a notable definition of the Gospel, whose whole burden is Grace, and granted— " granting." i.e. who confirmed the Gospel by granting miraculous attestation to It. (The "and" Is wanting In the best MSS.)
1)een addressed, entreated to ha.ve another hearing of such truths; those of them, that is, who had been impressed. '.\nd after the breaking up of the sj-nagogue, many of" both classes, Jews and religious proselytes, followed Paul and Barnabas (observe, from this time forward, the inverted order of these names ; except ch. I t. It ; 13. 7 ; 12.
2) ; on which see). These had evidently been won to the Gospel by what they had heard, and fcU a clinging to their spiritual benefactors, whospealting to them—following up the discourse in the synagogue by some further words of encouragement, persuaded them to continue in the grace of God—which they had experienced through the Gospel. (Cf. ch. 11. 23.) 44-48. the next sabbath came a] most the whole city together to hear the word of God —the Intervening days having been spent in further inquiry and Instruction, and the excitement reaching the Gentiles, who now for the first time crowded, along with the usual worshippers. Into the synagogue. But wlieii the Jews—those zealots of exclusive .ludaism-saw tiie mullltudea, they were filled with envy— rather, 'indigna-
R. an assanlt made ... to stone them—rather here, 'an Impetuous movement' with a view to stoning them: for in 2 Corinthians 11. 25, Paul says, " Once I was stoned," and that was at Lystra, as expressly related In v. 10. (Pai.KY's remarks Ilorce Paulince—on this singular coincidence between the Epistle and the history are very tion,' and broke out lu Ihelr asunl uianiter. contra-
Paul Heals a Cripple at Lystra. ACTS XIV. Paul is Stoned, and Departs the City, striking.) fled—(See Matthew 10.23.) 6. to Lystra and Derbe—tl.eone some twenty miles to the south, the other some sixty miles to the east of Iconium, somewhere about resented as so much less in the heathen, by how much they were outside tlie pale of revealed religion, he takes care to add that the heathen have Divine "witness" enough to leave them "without excuse." he did goodscatteiing his benetioence everywhere and in a thousand forms, rain from heaven and fi-uitful seasons—on which human subsistence and all human enjoyment depend. In Lycaonia, where, as ancient writers attest, rain is peculiarly scarce, this allusion would have all the grea ter effect, fllllngour hearts with food and gladness—a natural colloquialism, the heart being gladdened by the food supplied to the body, and -ivitli these sayings scarce restrained they tite people that they had not done sacrl Ace to them—In spite of this, and Peter's repu<Uation of all such honour (ch. 10. 26), how soon did idolatrous tendencies begin to show themselves in the Christian Church, at length to be systematized and en Joined in the Church of Rome! came thitlier Jews from Antioch and Iconium—Furious zeal that would travel so far to counteract the missionaries of the Cross! persuadol the people—'the multitudes.' and having stoned Paul—See on r. 5. Barnabas they seem to have the bases of what are called the Black Mountains and the roots of Mount Taurus ; but their exact position has not yet been discovered.
8-21. At Lystra, Paul Healing a Cripple, the People are scarce Restrained from Sacrificing to THEM AS Gods, but afterwards, their Minds being Poisoned, they Stone Facl, Leaving him for Dead-^ Withdrawing to Derbe, thft Preach and Teach there. There being no ment.on of the synagogue at Lystra, It is probable there were too few Jews there to form one. 8-10. there sat there a ccrtnlit man ... a cripple from his mother's womb . . . The same heard Paul speak—in the open air and (v. 11) to a crowd of people, who steadfastly beholding him—as he did Klyinas the sorcerer when about to work a miracle on him. and pertselving that he had faith to be healed Paul may have been led by the sight of this cripple to dwell on the Saviour's miracles of healing, and His present power; and perceiving from the eagerness with which the patient drank in his words, that he was prepared to put his own case into the Redeemer's hands, tlie Spirit let alone; Paul, as the prominent actor and speaker, being the object of all their rage. The words seem to imply tliat it was the Jews who did this; and no doubt they took the lead (v. 19), but it was the act of the instigated and fickle multitudes along with them, drew him out of the city—By comparing this with ch. 7. 58 it will be seen that the Jews were the chief actors in this scene, as the disciples stood round about him—sorrowing. So his labours here had not been in vain : " Disciples" had l)een gathered, who now rallied around the bleeding body. And one appears to have been gained on this occasion, of far more importance than all the rest—TiMOtheus. See on ch. 16. 1-3. (It could scarcely have been at the stibsequenf visit, v. 21, for the reason given on 2 Timothy 3. 10, U; while at the third visit, cli. 16. 1-3, he was already a Christian.) he rose up—It is just possible that this recovery was natural; the insensibility occasioned by sucli treatment as lie had received sometimes passing away of itself, and leaving the patient less hurt than appeared. But certainly the impression naturally left on the mind by the words is that the restoration was miraculous; and so the best interpreters understand the words. This is confirmed by what follows—came into the city Noble intrepidity !' next day he departed with Barnabas to Dcrbe—a journey for which he could hardly be fit of the glorified Physician came all upon him, and " with a loud voice" he bade him "stand upright upon his feet." The effect was instantaneous—he ' sprang' to his feet "and walked." 11-13. in the speech of Lycaonla—whether a corruption of the Greek tongue, which was well enough understood in this region, or the remains of some older tongue, is not known. The gods are come down to ns In tlie likeness of men—the language of a rude and unsophisticated people. But ' that which was a superstition in Lycaouia, and for which the whole creation groaned, became a reality at Bethlehem.' [Webster and Wilkinson.] they called Barnabas, Jupiter—the father of the gods, from his commanding mien (Chrysostom thinks), and Paul , Mercurius—the god of eloquence and the messenger and attendant of Jupiter, in the heathen mytliology. the priest of Jupiter which was (i. e., whose temple stood) before their city, brouglit oxen and garlands—to crown the victims and decorate, as on festive occasions, the porches. 14-18. when Barnabas nd Paul heard—Barnabas is put first here, apparently M having been styled the "Jupiter" of the company they rent their clothes and ran in—rather (according to the true reading), 'ran fortli'—among the people, crying out. Sirs, why do ye these things T—This was something more than that abhorrence of idolatry which took possession of the Jews as a nation from the time of the Babylonish captivity: it was that delicate sensibility to everything which af Tects the honour of God which Chris-
If his recovery had been natural. (See as to Derbe, on v. 6.) and when tliey had preached to that city and had taught many—rather, 'had made many disciples' (?>Mjrgin); but probably without suftering any persecution, as Derbe is not mentioned along with Antioch, Iconium, and Lystra, 2 Timothy 3. 11. tianity, giving us in God a reconciled Father, alone can produce; making the Christian instinctively feel himself
21-28. Paul and Barnabas retrace their steps, return to Antioch in Syria, and thus complete theib first Missionary Journey, ai, 32. they returned to Liystra, IconlHm, and Antioch, conflrming the souls, &e.—At Derlje, Paul was not far from the well-known pass which leads down from the central tableland to Clto be wounded in all dishonour done to God, and filling him with mingled horror and grief when such gross insults as this are offered to him. we are men of like passions, &c.—How unlike either imposture or enthusiasm is this, and how high above all self-seeking do these men of Christ show themselves to be! unto the living God—This is the most glorious and distinctive of licia and Tarsus. But his thoughts did not centre in an earthly home. He revisited the places where he had been reviled and persecuted, but where he had left as sheep In the desert the disciples whom his Master had enabled him nil the names of God. It is the familiar phraseology of the Old Testament, which, in such contrast with all that to gather. They needed building up and strengthening in the faith, comforting in the midst of their inevitable
Is to be found within the literature of heathenism, is shown to be, with its sequel, the New Testament, the one Book of the true religion, who made heaven, and earth, and the sea, ^nd all therein—This idea of creation, utterly unknown alike to rude and to cultivated heathen Ism, would not only define what was meant by " the living God," but open up a new world, on after reflection, to the more thoughtful part of the audienc-e. who In times pant suffisred all nations to walk in their oivn ways—t. e., without extending to them the revelation vouchsafed to the seed of Abraham, and the grace attending It: cf. ch. 17. 30; 1 Corinthians 1. 21. (Yet not without guilt on their part was this privation, Romans 1. 20, &c.) Nevertheless he left not himself without witness, tu that, <&c.—Though the beinoiisness of Idolatry is repsuffering, and fencing round by permanent institutrons. Undaunted therefore by the dangers that awaited them, our missionaries return to them, using words of encouragement which none but the founders of a true religion would have ventured to address to their earliest converts, that "we can only enter into the kingdom of God by passing through much tribulation." [Hows.] 23, 24. when they had ordained them elders—it., 'chosen by show of hands.' But as that would Imply that this was done by the apostles' own hands, many render the word, as in out version, "ordained." Still, as there Is no evidence in the New Testament that the word, had then lost its proper meiLUiug, as this Is beyond doubt Its meaning in 2 Corla-
Diiisaisions about Circumcision. ACTS XV. The Consultation of the Apostlei case, in favour of the views which Paul's whole labours weie devoted to establishing, a good while ago—probably atiout fifteen years before tills, made choice . . . that the Gentiles by my Aiouth. See on cli. 11. 21. God wiilch knoweth the hearts—implying that tlie reai question for admission to full standing in tiie visible thinns 8. 19, and as there Is Indisputable evidence that the concurivnce of the people was requiied in all elections to sacred office in the earliest ages of the Church, it is pcrliaps better to understand the words to mean, ' when tliey liad made a choice of elders,' i. e., superintended sncli choice on the part of tlie disciples, and had prayed with fnsting—irt., Cliurcti is the slate of the heart. Hence, though that cannot tie known t)y men, no principle of admission to Church privileges which rei'ersei this can be sound, put no dltference between us and them: Purifying their hearts by faith—" Purification" here refers to "sprinkling (of the conscience by the blood of Jesus) from dead works to serve the living God." (See on 1 Corinthians 6.
' fastings,' thus sci ting them solemnly apart.
1 his last clause confirms our interpretation of the former.
F'or if "ordination" was by prayer and fasting (see cli. l".
3), why should it be said they first "oniained elders," and after tliat" prayed with fasting?" Whereas, if tlie first clause refer to the choice and the second to tlie ordination, all is natural, they commended ('committed') tliem— 11.) How rich is this brief description of ttie inward revolution wrought upon the genuine disciples of the Lord Jesus! 10. why tempt ('try,' 'provoke') ye God—by standing in tlie way of liis declared purpose, to put a yoke upon the neck of the disciples, &c. He tliat was circumcised became thereby bound to keep the whole law. (See Galatians 5. 1-G.) It was not ttien tlie mere yoke of burdensome ceremonies, but of an obligation wliich, llie more earnest and spiritual men became, the more impossible they felt it to fulfil. (See Romans .S. .5; Galatians 2. i, &c.) 11. through the grace of the Lord Jesus i.e., by ttiat only, we shall be saved even as they— i. e., all these churches, to tlie I..ord—Jesus, when they had preached the word in Perga—now doing what, for some reason, they had not done on their former visit, but probably with no visible fruit, they went down into Attaleia—a seaport on the Gulf of Pamphylia, drawing to itself the commerce of Egypt and Syria. JJG. sailed to Antioch, from whence tliey had been l eeommended See on oh. 13. 3. 27. when they liad gntiiered tlie CImrch together, they rehearsed all tliat God had done with them, &o.—As theircall and mission had been solemn and formal, in the presence of and by the Church as well as the Holy Ghost, they dutifully, and no doubt with eager ' Circumcision in our case being no advantage,and in their case uncireumclsion no loss ; but (/nice doing all for both, and the same for each.' 1'^. Thei» all . . . gave audience to Barnabas and Paul—On fliis order of the names liere, see on ti. 15. declaring what miracles and signs God wrought among the Gentiles by them—Tliis detail of facts, immediately following up those wliich Peter had recalled to mind, would lead all wlio waited only for Divine teactiing to see tiiat God had himself pronounced tlie Gentile converts to tie disciples in as full standing as tlie Jews, without circumcision; and the attesting miracles to wliicti Paul here refers would tend, in such an assemlily, to silence oppo.sition. 13. Jauies answered, saying, &c.—Wiioever this James was (see on Galatians 1. 19), he was the acknowledged head of tbe Church at Jerusalem, and here, as president of the assembly, speaks last, winding up the debate. His decision, tliough given as liis own judgment only, could not lie of great weiglit with the opposing party, from his conservative reverence for all Jewish u.sages within the circle of Israelitish Christianity. 14-17. Simeon—a Hebrew variation of .Simon, as in 2 Peter 1. 1; iOr.) the Jewish and family name of Peter, hn I h declared how GcmI at the jo}', convened the Church and gave in their report of "all that God had done with them," i.e., by and for tliem. and how (in particular) he liad opened the door of faith to the Gentiles—to such even as before had not been proselytes. See on ch. 11.21; and on tiie language, see 1 Corinthians Ifi. 9; 2 Corinthians 2.12; Colossians -1.3. The ascribing directly to God of such access to the Gentiles is to be noted. 38. there they abode long time ('no little time'). From the commencement of the mission fill they left Antioch to go up to attend the council at .Jerusalem, some four or five years elapsed ; and as the missionary Journey would probably occupy loss tlian two years, the rest of the time would tie the period of tlieir stay at Autioch. (But see Chronological Table.)
CHAPTEE XV.
Ver. 1-.%!. Council at Jerusalem to decide on the NECESSITY OF CIHCUMCI.SION FOK THE GENTILE CONVERTS.
1, 2. certain men—See the description of them in Galatians 2. -I. Panl and Barnabas (now tlie recognized heads of the Church at Antifich) liad no ainiill dissension and disputation witli them, tliey <Ce)erniined first—answering to Peter's own expression "a good while ago," I'. 7. did visit the Gentiles to take out of them in the exerciseof His adorable sovereignty, apeoplefor (the honour of) his name—or for His glory, to ilUs agree (i. e., the Ciiurcli did) that Paul and Barn.') bas, and certain others of them—Titus was one, Galatians 2.1; probably as an uncircumcised Gentile convert endowed with the gifts of the .Spirit. He is not mentioned in the Acts, but only in 2 Corinthians, Galati.ans, 2 Timothy, and ttie Epistle addressed to him. [.\lford.] they determined that Paul and Bamniias should gn up to .Terusalem . . . about this question—That sucli a deputation should be formally desp.atched by the Church of Antioch was natural, as it miglit be called the mother-church of Gentile Cliristianity. 3-C. being brought on their way by the Church—a kind of official escort, they passed through Phenice—See on cli. 11. 19. and Samaria, declaring tbc conversion of the Gentiles, and they caused great Joy to the brethren—As tlie converts tlic words of the prophets— generally ; but those of Amos (ch. 9. 11) are specrifled (nearly as in the Septuagint version). Tlie point of the passage lies in tlie predicted purpose of God, under tiie new economy, that "the heathen " or " Gentiles " should be "called tiy His na me," or have "His name called upon them." Ky tlie "building again of the fallen tabernacle of David," or restoring its decayed splendour, is meant that only and glorious recovery which it was to experience under David's "son and Lord." 18, 19. Known unto Gml are all his works fMpm the beginj»lug—He wiio announced these things so long before, and He who had now lirouglit them to pass, were one and the same; so that tticy were no novelty, wherefore, my sentence (or 'judgment') is, that we trouble not (wit li .Fewisti oliligat ions) them witieh fi'oni among the Gentiles are turnett to God—ratliei', 'are turning.' The work is regarded as in progress, and indeed was rapidly ad vaiicing. '20. But . . , that they abstain from pollutions of Idols— i. c, things polluted by having lieeii offered in sacrifice to idols. The heathen were accustomed to give away or sell portions of such animals. From such food James would enjoin the Gentile converts to alistam, lest it should seem to the Jews that they were not entirely weaned from idolatry, and from fornication—The characteristic sin of heathendom, unbluslilngly practised by all ranks and classea, aud tike lu-
In tliose p.arts were Jewish (cli. II. 19), their spirit contrasts favourably with tliat of ol tiers of their nation, and wlieik they were come to .lernsalem—Tliis was Paul's thiki) VISIT TO Jerusalem after liis conversion, and on ihli occasion took place what is related in Galatians 2. 1-10. (See lliere.) were received of the C'hnreii, and the apostles and elders—evidently at ;i meeting fonnnlly convened for tliis purpose : the deputation being oneso iTidut iil ial.iind from a (^hurcti of such note, they declared all things that God had done with (hem. See on ch. I (. I l-'J7. the apostles and elders cnme together to consider of thi.t but In (iresence, as would seem, of the people (c. 12, 22, '23). 7. Peter, itc. This Is the last mention of tiiin in the Acts, and one worttiy of his standing, as formally pi'ououncing, from the Divine decision of the matter already in liis own
Aposllei Letters to the Gentiles. ACTS XV. Disserision between Paul and Barnabas, ple this for the Church In all time, to lay upon you no greater burden than tliese necessary tilings . . . from wlilch if yc keep yourselves, ye sliall do well—The whole language of these prohibitions, and of v. 20, 21, implies that they were designed as concessions to Jewish feelings on the part of tlie Gentile converts, and not as things whicii were all of unchanging obligation. The only cause for hesitation arises from "fornication " being mixed up with tlie other tliree things; wliich has led many to regard the wholeas permanently prohibited. But the remarlts on v. 20 may clear this. 'The then state of heathen society in respect of all the four things seems the reason for so mixing them up. 30-33. they rejoiced for the consolation—As the same word is in the next verse properly rendered "exhorted," the meaning probably Is 'rejoiced for the exhortation dnlgence of which on the part of the Gentile converts would to Jews, whose Scriptures branded it as an abomination of the heathen, proclaim them to be yet joined to their old Idols, and from things strangled—which had the blood in them, and from blood— i n every form, as peremptorily forbidden to tlie Jews, and the eating of which, therefore, on tlie part of the Gentile converts, would shock their prejudices. See on r. 28, 29. For Moses 0f old time batli In every city ttiem that prettcli him, . . every Sabbath-day— thus keeping alive in every Jew those feelings which sucli practices would shock, and which, therefore, the Gentile converts must carefully respect if the oneness of both ciasses in Christ was to be practically preserved. The wisdom of these suggestions commended Itself to all present. 3iJ, 13, Judas snrnamed Barsabas—therefore not the apostle "Judas tlie brother of James" (ch. 1. 13), surnamed "Thaddeus" (Matthew 10. 3); nor can it be shown that he was a brother of "Joseph called Barsabas " (ch. 1.23). But nothing is known of him beyond what is here said, and Silas—the same as "Silvanus" in the Epistles. He became Paul's companion on his second missionary journey {v. 40). chief men among the brethren—selected purposely as such, to express the honour in which they lield tlie Ciiurch at Antioch, and the deputies they had sent to the coun- ' (margin), or advice; so wise in itself and so contrary to the imposition attempted to be practised upon tliem by the Judaizers. .Tudas and Silas being prophets themselves— t. e., inspired teachers—exhorted the brethren witli many worths (or 'much discourse '), and conilrmed tliem—opening up, no doubt, the great principle involved in the controversy now settled, of gratuitous salvation, or the purillcation of the heart by faith alone (as expressed by Peter, v. 9, 11), and dwelling on the necessity of liarniony in principle and alfection between the Gentile disciples and their Jewish brethren, were let go in peace—'with peace,' as the customary parting salutation. 34, 35. it pleased Silas ('Silas determined ') to abide there still-(The authorities against the insertion of this verse are strong. It may have been afterwards added to explain v. 40.) Doubtless the attraction to Antioch for Silas was Paul's presence there, to whom he seems to have now formed that permanent attachment which the sequel of this book and Paul's Epistles show to have existed. Paul and Baiiiabas con> tinued in Aivttoch, teacliing (to the disciples) and preaching (to those witliout) tlie word of the Lord, with many others (other labourers) also — How rich must Antiocli at this time have been in the ministrations of the Gospel ! (JFor a painful scene on this occasion between Paul and Peter, see Galatians 2. 11, &c.) cil, and, as the matter affected all Gentile converts, to give weight to tlie written decision of this important assembly. They wei'e "prophets," v. 32 (and see on ch. U. 27), and as such doubtless their eminence in tlie Church at Jerusalem had been obtained, and they wrote . . . by them—Tliis is the first mention in the New Testament history of writing as un element In its development. And the combination here of written and oral transmission of an important decision reminds us of the first occasion of writing mentioned in the Old Testament, wlierea sirailar.oombi nation occurs. Exodus 17. 14. But whereas there it is (lie deep difference between Israel and tlie Gentiles which is proclaimed, Acre it is the obliteration of that difference through faith in the Lord Jesus. [Baumgakten.] greeting—The only other place in the New Testament where tliis word occurs (except in the letter of Lysias, ch. 23 26) is James 1. 1, wliich seems to show that both letters were drawn up by tlie same hand. [Bengel.] the Gen-
36-40.- Dissension between Paul and Barnabas— They part company to pkosecute separate missionary TOUKS. And some days after—how long, is matter only of conjecture. Paul said to Barnabas, Let us go again and visit Our (tlie true reading is, ' the') brethren in every city where we have preached . . . and see how they do—whether they were advancing or declining, &c. : a pattern for churches and successful missionaries in every age. (' Reader, how stands it with thee?') [Bengel.] ' Paul felt tliat he was not called to spend a peaceful, though laborious life at Antioch, but that his true work was " far off among the Gentiles." ' We notice here, for the first time, a trace of that tender solicitude for his converts, that earnest longing to see their faces, which appears In the letters which he wrote afterwards, as one of the most remarkable and attractive features of his character. He thought, doubtless, of the Pisidlans and Lycaonians, as he thought afterwards at Athens and Corinlli of the Thessalonians, from whom he had been lately "taken in presence, not in heart, night and day praying exceedingly tliat he might see tlieir face and perfect that which was lacking in tlieir faith." [Hows.J Barnabas determined to take with tliem .Tolin . . . Mark—his nephew (Colossians 4. 10). But Paul thought not good to take him with them wlko departed from them i. e., who had departed ; but the word is stronger tlian this—' who stood aloof or tile bretlireu in Antioch, and Syria, and Cilicla— showing that churches then existed in Ciliciaas well as Syria, which owed their existence, in all likelihood, to Paul's labours during the interval between his return to Tarsus (ch. 9. 30) and his departure in company with Barnabas for Antioch fsee on ch. 11. 25, 26). 24-27. Porasmnch as >ve have heard tliat certain wliich went out from ns liavc troubled you with worils—without authority or eveji knowledge of the Church at Jerusalem, though they belonged to it, and probably pretended to represent its views. sul>vertingyour souls—Such strong language is evidently designed to express indignation at this attempt, by an unauthorized party, to bring the whole Christian Church under Judicial and legal bondage, our belt»ved Barnabas and Paul — Barnabas is put first here, and in v. 12, on account of his former superior position in the Church at Jerusalem (see ch. 9. 27; 11. 22)—an evidence this that we liave tlie document precisely as written, as also of the credibility of tliis precious history. Men that have hazarded (lit., ' rendered up,' as in will they did) their lives for tlie name of our £.ord Jesus Christ—Noble testimony to those beloved men ! It was doubtless prompted more immediately by the narrative they had just listened to from their own lips, v. 12, and judiciously Inserted in this letter, to give them the higliest weight as the liearers of it, along with their own deputies. Judas and Silas shall tell yon tlie same by mouth—Mark here how considerate and tender it was to Bend men who wouM be able to say of Barnalius and Paul what could not be expected to come from themselves. 88, 29. For it seemed good to the Holy Gihost and to tu. Tho One, Inwardly guiding to and setting His seal on the decision come to; the other, the external ecclesfastical authority devoutly emliraclng, expressing, and eonveying to the cUurches that decision :—a great princi- ' turned away' from tliera —from Pamphylla, and went not with them to the work—the work yet before them. The allusion is to what is recorded in ch. 13. 13 (on which see). And th« contention was so sharp between them (such was thb 'irritation,' or ' exacerliatlon') that they departed asunder one from the other—Said they not truly to the Lystrians that they were " men of like passions with them?" (Ch. 14. 15.) But ivho WHS to blame f (1), That John Mark had either tired of the worlc or shrunk from the dangers and fatigues lliat yet lay before them, was undeniable; Dissension between Barnab(ts and Paid. ACTS XVI. Paul's Second Missionary Jour.ia/, and Paul coucluded that what he bad done he might, and probablywould, do again. Was lie wrong in tliis ? (See Proverbs 25. 19.) But (2), To tliis Barnabas might reply that no rule was without exception ; that one failure, in a young Christian, was not enough to condemn, him for teach Christians, and especially Christian ministers and missionaries, to be against giving way to rash judgment and hot temper towards each other, especially whereon both sides the glory of Christ is the ground of ditlerence 1 How possil:)le is It that in such oases botli parties may, on the question at issue, be more or less in the right! How difficult is it even for the most faithful and devoted servants of Christ, differing as they do in their natural temperament even under the commanding influence of grace, to see even Important questions precisely in the same light ! And if, with every disposition to yield what life; that if near relationship might be thought to warp his judgment, it also gave him opportunities of knowing the man better tlnan others; and that as he was himself anxious to be allowed another trial (and the result makes this next to certain), in order that he might wipe out the effect of his former failure and show what "hardness he could now endure as a good soldier of Jesus Christ," his petition ought not to be rejected. Now, since .John Mark did retrieve his character in these respects, and a reconciliation took place between Paul and him, so cordial that the apostle expresses more than once the confidence he had In him and the value he set upon his services (Colossians 4. 10, 11 ; 2Timothy 4. 11), it may seem that events showed Barnabas to be in the right, and Paul too harsh and hasty in his judgment. But, in behalf of Paul, it may well be answered, that not being able to see into tlie future he had only the unfavourable past to judge by; that the gentleness of Barnabas (ch. 4.36; 11.24) had already laid him open to Imposition (see on Galatians 2. 13), to which near relationship would in this case make him more liable; and that in refusing to take John Mark on this missionary journey he was not judging his Christian character nor pronouncing on his fltness for future service, but merely providing in the mean time against being again put to serious inconvenience and having tlieir hands weakened by a possible second desertion. On the whole, then. It seems clear that each of these great servants of Christ had something to say for himself, in defence of the position which they respectively took up; that while Barnabas was quite able to appreciate the grounds on which Paul proceeded, Paul was not so competent to judge of the considerations which Barnabas probably urged; that while Paul had but one object in view, to see tliat the companion of their arduous work was one of thoroughly congenial spirit and sufficient nerve, Barhabas, over and above tlie same desire, miglit not unreasonably be afraid for the soul of his nephew, is unimportant, they still feel it a duty each to stand to his own point, how careful should they be to do it lovingly, each pursuing his own course without disparagement of his Christian brother! And how affectingly does the Lord overrule such difference of judgment and such manifestations of human infirmity, by making them " turn out rather unto the furtherance of the Gospel ;'' as in this case is eminently seen in the two missionary parties instead of one, not travelling over the same ground and carrying their dispute over all the regions of theii former loving labours, hut dividing the field between them ! and so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas (see on u. 34)—going two and two, as the Twelve and the Seventy (Mark 6. 7; Luke
10. 1). and departed, being recommended ... to tlie grace of God—(no doubt by some solemn service; see ch.
13. 3), as in ch. 14. 26. It does not follow from the historian's silence that Barnabas was not so recommended too ; for this is the last mention of Barnabas in the history, whose sole object now is to relate the proceedings of Paul. Nor does it seem quite fair (with De Wette, Meyer, Hows, Alford, Hacket, Webster and Wilkinson, &c." to conclude from this that the Church at Antioch took that marked way of showing their symyathy with Paul in opposition to Barnabas, and he went through Syria and Cilicia, confirming the churches— ' It is very likely that Paul and Barnabas made a deliberate and amicable arrangement to divide the region of their first mission between them; Paul taking the con/mental, and Barnabas the insular, part of the propo.sed visitation. If Barnabas visited Salamis and Paphos, and if Paul (travelling westward), after passing through Derbe, Lystra, and Iconium, went as far as Antioch in Pisidia, the whole ciicuit of the proposed visitation was actually accomplished, for it does not appear that any converts had been made at Perga and Attaleia.' [Hows.] 'This second missionary tour appears to have proceeded at first solely from the desire of visiting the churches already planted. In the end, however, it took a much wider sweep, for It brought the apostle to Europe.' [Olshausen.] lest the refusal to allow him to accompany them on their journey might injure his Christian character and dejiri ve the Church of a true servant of Jesus Christ; and that while both sought only the glory of their common Master, each looked at the question at issue, to some extent, through the medium of his own temperament, which grace sanctifies and refines, but does not destroy Paul, through the medium of absolute devotion to the cause and kingdom of Christ, which, warm and womanly as his affections were, gave a tinge of lofty sternness to his resolves where that seemed to be affected; Bariuxbas, through the medium of the same singleness of heart in Christ's service, though probably not in equal strength (Galatians 2.13), but also of a certain natural gonlleiicss which, where a Christian relative was concerned, led him to attach more weight to what seemed for his spiritual good than Paul could be supposed to do. In these circumstances, It seems quite possible that they might have amicably 'agreed to differ,' each taking his own companion, as they actually did. But the 'paroxysm' (as the word is), the 'exacerbation' which is expressly given as the cause of their parting, shows but too plainly, lliat human infirmity amidst the great labours of the Church at Antioch at length sundered those who had sweetly and lovingly borne together the heat ancl burden of the day during a protracted tour in the service of Christ. " Therefore let no man glory in men" (1 Corinthians 3. 21). As for John Mark, although through his uncle's warm advocacy of his cause he was put in a condition to dissipate the cloud that hUng over him, how bitter to him must have ever afterwards been the n'flection that it was his culpable conduct which gave occasion to whatever was sinful in the strife between Paul and Barnabas, and to a separation in action, though no doubt with a mutual Christian regard, between those who had till then wrought nobly together! How watchful does all this 196
CHAPTER XVI.
Chaps. 15. 41 to 18. 22. PA UL'S SECOND MISSIONAM Y JO URNEY. Chaps. 15. 41 to 16. 5. Visitation of the churchks FORMERLY ESTABLISHED, TiMOTHEUS HERE JOINING TUB MISSIONARY PARTY. Ch. 15. 41. Itc Went through Syria and Cilicia (see on v. 23)—taking probably the same route as when despatched in haste from Jerusalem to Tarsus, he then went by land (see on ch. 9. 30). Ch. xvi. 1-5. Tlien came lie to Uerbe and Lystra ; and, behold, a certain disciple was there i. e., at Lystra (not Derbe, as some conclude from ch. 20. 4). named Tiniotheus—See on ch. 14.20. As Paul styles him "his own son In the faith" (1 Timothy 1. 2), he must have been gained to Christ at the apostle's first visit; and as Paul nays he " had fully known his persecutions which came on hlin at Lystra" (2 Timothy 3. 10, 11), he may have been In that group of disciples that surrounded the apparently lifeless body of the apostle outside the walls of Lystra, and that at a time of life when the mind receives Its deepest inipressiong from the spectacle of Innocent suffering and undaunted courage. [Hows.] His would be one of "the souls of the disciples confirmed" at the apostle's .second visit, "exhorted to continue in the faith, and" warned "that we must tlu'ough much tribulation enter Into the kingdom
ACTS XVI.
Paul Circumciseth Timothy.
Visilatirni of the Charches, eus, of God" (ch. 14. 21, 22). the son of a certain . . . Jewess —"The unfeigned faith which dwelt first in his griindmother Lois" descended to " his mother Eunice," and thence it passed to this youth (2 Timothy 1. 5), who " from a child knew the Holy Scriptures" (2 Timothy 3. 15). His tion. At this time must have beei> formed " the churches of Galatia" (Galatians I. 2; 1 Corinthians 10. 1); founded, as we learn from the Epistle to the Galatians, particularly ch. 4. 19, by the apostle Paul, and which were already in existence when he was on his third missionary journey, as we learn from ch. 18. 2:3, where it appears that he was no less successful in Phrygia. Why these proceedings, so intei'esting as we should suppose, are not here detailed, it gilts and destination to the ministry of Christ had already been attested (1 Timothj' 1. 18 ; 4. 14) ; and though some ten years after this Paul speaks of him as still j'oung (1 Timothj 4. 12), "he was already well reported of by the brethren that were at Lystra and leonium" (f. 2), and consequently must have been well known through all that quarter, but His father was a Greek—Sucli mixed maris not easy to say; for the various reasons suggested are not very satisfactory: ex.gr., that the historian had not joined the party [Alford]; that he was in haste to bring the apostle to Europe [Olshausen]; that the main stream of the Church's development was from Jerusalem txj Rome, and the apostle's labours In Phrygia and Galatia lay quite out of the line of that direction. [Baumgarten.] and were forbidden of the Holy Ghost (speaking by some prophet, see on ch. 11. 27) to preach the word In Asia—not the great Asiatic continent, nor even the rich peninsula now called Asia Minor, but only so much of its western coast as constituted the Roman province of Asia. After they were come to Mysla—where, as being part of • Roman Asia, they were forbidden to labour {v. 8)—they assayed(or attempted)to go lnto(or ' towards') BIfhynIa —to the north-east—but tlie Spirit (speaking as before) suffered them not—probably because (1.) Europe was ripe for the labours of this missionary party ; and (2.) other Instruments were to be honoured to establish the Gospel in the eastern regions of Asia Minor, especially the apostle Peter (see 1 Peter I. 1). By the end of the first century, as testified by Pliny the governor, Bithynia was filled with Christians. 'This is the first time that the Holy Ghost Is expressly spoken of as determining the course they were to follow in their efforts to evangelize the nations, and it was evidently designed to show that whereas hitherto the diffusion of the Gospel had been carried on in unbroken course, connected by natural points of junction, it was now to take a leap to which it could not be impelled but by an immediate and independent operation of the Spirit; and though primarily, this intimation of the Spirit was only negative, and referred but to the immediate neighbourhood, we may certainly conclude that Paul took it for a sign that a new epoch was now to commence in his apostolic labours.' [Baumgarten.] came down to Troas —a city on the north-east coast of the JEgean Sea, the boundary of Asia Minor on the west; the region of which was the scene of the great Trojan war. 9, 10. a vision appeared to Paul (while awake, for it is not called a dream) in the night i There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us—.Stretching his eye across the ^gean Sea, from Troas on the north-east, to the Macedonian hills, visible on the north-west, the apostle could hardly fail to think this the destined scene of his future labours; and, if he retired to rest with this thought, he would be thoroughly prepared for the remarkable intimation of the Divine will now to be given him. This visional Macedonian discovered himself by what he said. But it was a cry not of conscious desire for the Gospel, but of deep need of it and unconscious preparedness to receive it, not only in that region, but, we may well say, throughout all that western empire which Macedonia might be said to represent. It was a virtual confession ' that the highest splendour of heathendom,' which we must recognize in the arts of Greece and in the polity and imperial power of Rome, had arrived at the end of all its resources. God had left the Gentile peoples to walk in their own ways (ch. riages, though little practised, and disliked by the stricter Jews, in Palestine, must have been very frequent among the Jews of the dispersion, especially in remote districts, wliore but few of the Vicattered people were settled. [Hows.J Him would Pawl have to go forth with hln> riiis is In harmony with all we read in the Acts and Epistles of Paul's affectionate and confiding disposition. He had no relative ties which were of service to him in his work; his companions were few and changing; and thougli Silas would supply the place of Barnabas, it was no weakness to yearn for the societj' of one who might become, what Mark once appeared to be, a son in the Gospel. [Hows.] And such he indeed proved to be, the most attached and serviceable of his associates (Philippians 2.
19-2;?; 1 Corinthians 4. 17 ; 16. 10, U ; 1 Thessalonians 3. 1-6). His double connection, with the Jews by the mother's side and the Gentiles by the father's, would strike the apostle as a peculiar qualification for his own sphere of labour. 'So far as appears, Timothy is the first Gentile who after his conversion comes before us as a regular missionary; for what is said of Titus (Galatians 2. 3) relers to a later period.' [WlK.s.] But before his departure, Paul took and circumcised him (a rite which every Israelite might perform), because of the Jews . . . for they knew all that his father was a Greek—This seems to imply tliat the father was no proselyte. Against the wishes of a Gentile father no Jewish mother was, as the Jews themselves say, permitted to circumcise her son. We thus see why all the religion of Timothy is traced to the female Bide of the family (2 Timothy 1. 5). 'Had Timothy not been circumcised, a storm would have gathered round the apostle In his farther progress. His fixed line of procedure was to act on the cities through the synagogues; and to preach the Gospel to the Jew first and then to the Gentile. But such a course would have been impossible had not Timothy been circumcised. He must necessarily have been repelled by that people who endeavoured once to murder St. Paul because they imagined he had taken a Greek into the temple (ch. 21. 29). The very intercourse of social life would have been almost impossible, for it was still " an abomination" for the circumcised to eat with the uncircumclsed.' [Hows.] In refusing to compel Titus afterwards to be circumcised (Galatians '2. 3) at the bidding of Judaizing Christians, as necessary to salvation, he only vindicated "the truth of the Gospel" (Galatians 2. 5); in circumcising Timothy, " to the Jews he became as a. Jew that he might gain the Jews." Probably Timothy's ordination took place now (1 Timothy 4. 14; 2Timothy 1. 6); and It was a service, apparently, of much solemnity—" before many witnesses" (1 Timothy 6. 12). And as they went throujh ' the cities ' they delivered the decrees . . . And so were the churches established In tite faith, and Increased in number dally—not the churches, but the number of their members, by this visit and the written evidence laid before them of the triumph of Christian liberty at Jerusalem, and the wise measures there taken
14. '2). They had sought to gain salvation for themselves; but those who had carried it farthest along the paths of natural development were now pervaded by the feeling that all had indeed been vanity. This feeling is the simple, pure result of all the history of heathendom. And Israel, going along the way which God had marked out for him, had likewise arrived at his end. At last he is in a condition to realize his original vocation, by becoming the guide who is to lead the Gentiles unto God, the only Author and Creator of man's redemption ; and St. Paul is in truth the very person in whom this vocation of Israel to preserve the unity of the Jewish and Gentile converts.
6-12. They break new ground in Phrygia and CtALATIA— THEIR C0UR.SE IN THAT DIRECTION BEING MYSTERIOUSLY HEDGED UP, THEY TRAVEL, WESTWARD TO TROAS, where they ARE DIVINELY DIRECTED TO MACEDONIA—THE HISTORIAN HIMSELF HERE JOINING THE MISSIONARY PARTY, THEY EMBARK FOR NEAPOLIS, and REACH PHILIPPI. 6-8. NoW when they had gone throughout Piirygla and the region of Galatiaproceediu in a north-westerly direct is now a present Divine reality, and to whom, by this mic-
L'jdia and her Uuusthold Baptized, ACTS XVI. A Spirit of Divination Expelled. meeting, whose heart the Lord opened i. e., the Lord Jesus (see v. 15; and cf. Luke '2t. 45; Matthew II. 27). tliat she attended to the things spoken by Paul—'showing that the inclination of the heart towards the truth originates not in the will of man. The first disposition to tura to the Gospel is a work of grace.' IOlshausen.] Observe here the place assigned to 'giving attention' or 'heed' to the truth—that species of attention which consists in having the whole mind engrossed with it, and in apprehending and drinking it in, in its vital and saving character. And when . . . baptized . , , and Iier household—probably without much delaj-. The mention of baptism here for the first time in connection with the labours of Paul, while it was doubtless performed on all his former converts, indicates a special importance In this tunial apparition of the Macedonian, the prpparedness of the heathen world to receive the ministry of Israel towards the Gentiles is confirmed.' [I5aum(}ARTEN.] This voice cries from heathendom still to Uie Christian Church, and never does the Church undertake the work of missions, Tio)' any missionary go forth from it, in the rig)it spirit, save in obedience to this cry. and after Ue Iia<l sffi» vision, Immediately we endeavoured to go into Ma< edo>ila— The " WE," here first introduced, is a modest intimation that the historian himself had now joined the missionary party. (The modern objections to this are (luito frivolous.) Whether Paul s broken health had anything todo willi this arrangement for having "the beloved physician" with, him [WiES], can never be known with certainty; but tliat he would deem himself honoured in taking care of so precious a life, there can be no doubt. 11, 1^. tUcrefore loosing from Troas, we came (lit., 'ran') witli a straiglit conrse (i. c, 'ran before the wind') to Samothracia—a lofty island on the Tliraciau coast, north from Troas, with an inclination westward. The wind must have set in strong from the south or south-soutli-east to bring them there so soon, as the current is strong in the opposite direction, and they afterwards took five days to ^yhat they now did in two (ch. 20. 6). [Hows.] next day to Neapolis — on the Iacedonian, or rather Tliracian, first European baptism. Here also is the first mention of a Christian household. Whether it included children, also in that case baptized, is not explicitly stated; but the presumption, as in other cases of household baptism, is that it did. Yet the question of infant baptism must be determined on other grounds; and such incidental allusions form only part of the historical matwials for ascertaining the practice of the Church, she besought us, saying, If ye have jud.ged me to be faithful to the Iiord-the Lord Jesus; q. d., 'By the faith on Him which ye have recognized in me by baptism.' There is a beautiful modesty in the expression. And she constrained us —the word seems to imply that they were reluctant, but; were overborne. 16-18. as we went to prayer—The words imply that it was o>i their way to the usual place of coast, about sixty-flve miles from .Samotliraeia, and ten from Philippi, of which it is the harbour. Plillippl . . . tJie chief (rather, perhaps, ' the first') city of tl»at part of Macedonia—The meaning appears to be—the first city one comes to, proceeding from Neapolis. The sense given in our version hardly consists with fact, a colony i.e., possessing all the privileges of Roman citizenship, and, as such, both exempted from scourging and (in ordinary cases) from arrest, and entitled to appeal from the local magistrate to the emperor. Though tiie Pisidian Antioch and Troas were also "colonies," tlie fact is mentioned in this history of Philippi only on account of the frequent references to Roman privileges and duties in the sequel of the chapter. public prayer, by the river side, that this took place; therefore not on the same day with what had just occurred, a damsel—'a female servant,' and in this case a slave (v. 19). possessed of a spirit of divination-or 'of Python,' i. e., a spirit supposed to be inspired by the Pythian Apollo, or of the same nature. The reality of this demoniacal possession is as undeniable as that of any in tiie Gospel history. These men ore servants of the most hlgli God, &c.—Glorious testimony! But see on Luke i. 41. tlils did she many days i. e., on many successive occasions when on their way to their usual place of meeting, or when engaged in religious services. Paul being grieved—for the poor victim ; grieved to see such power possessed by the enemy of man's salvation, and grieved to observe the malignant design with whicli
12-Si, At Philippi, Ltdia is gained and with her household baptized—an evil spirit is expelled, Paul and Silas are Scourged, imprisoned, and manacled, but miraculously set free, and the jailer with all his HOUSEHOLD CONVERTED AND BAPTIZED. 12, 13. we were In tliat city abiding certain days—waiting till the sabbath came round: tlieir whole stay must have extended to some weeks. As tlieir rule was to begin with the Jews and proselytes, they did nothing till the time when they knew that tliey would convene for worship, on tlie sabbatii-day—the first .after their arrival, as the words imply, we went out of tl»e city—rather, as the true reading is, 'outside of the (city) gate.' by a river-8ide—one of the small streams which gave name to tiie place ere the city was founded by Philip of Macedon. Wbere prayer was wont to be made—oi" a prayer-meeting held. It is plain there was no synagogue at Philippi (contrast ch. 17. 1), the number of the Jews being small. The meeting appears to have consisted wholly of women, and these not all Jewish. The neighbourhood of streams was preferred, on account of tlie ceremonial washings used on such occasions, we sat down and gpalie unto the women, <fcc.—a humble congregation, and simple manner of preacliing. But liere and thus were gathered tlie first fruits of A'/'mjie unto C/irist, and thvy were of the female sex, of whose accession and service.^ honourable mention will again and again be made. H, 15. Lydla—a common name among (lie (in'cks and Romans, a seller of pnrple, of the city of Thyatlru—on the confines of Lydia and Phrygia. The Lydians, particularly the Inhabitants of Thyatira, were celebrated for their dyeing, in which they inherited the reputation of the Tyrians. Inscriptions to this ell'ect, yet remaining, confirm the accuracy of our historian. This woman appears to have been in good circumstances, having an establishment at Philippi large enough to accommodate the missionary party {v. 1.')), and receiving lier goods from her native town, which wor Hlilpped <««d— i. <., was a proselyte to tlie Jewish faith, and as such present at this tills high testimony was born to Christ. IS. wlieu her masters saw tliat tlie hope of their gabis was gone, they cauglit Paul and .Silas—as the leading persons and drew tiiem into the market-place (or Forum, where the courts were) to the magistrates, saying, Jcc.—We have here a full and independent confirmation of the reality of this supernatural cure, since on auj' other supposition sucli conduct would be senseless. tiO. Thtfse men, being Jews—objects of dislike, contempt, and suspicion by the Romans, and at this time of more than usual prejudice, do exceedingly trouble our city—See similar charges, ch. 17. 6; 21.5; 1 Kings 18.17. There is some colour of truth in all such accusations, in so far as the Gospel, and generally the fear of God, as a reigning principle of human action, is in a godless world a thoroughly re'-'>lutio)iary principle. How far external commotion ehange will in any case attend the triumph of this principle depends on the breadth and obstinacy of the resistance it meets with. ^1. And teach custom.4 which are not lawful for u.4 to receive, neither to observe, being Romans—Here also thei e was a measure of truth ; as the introduction of new gods was forlndden by the l::ws, and this might be thought to apply to any change of religion. But the whole charge was pure hypocrisy; for as these men would have let the mlssieuaries preach what religion they pleased if they hud :.ot dried up the source of their gains, so they conceal the real cause of their rage under colour of a zeal for religion, and la w. and good ordi>r: so ch. 17. G, 7; and 19. 25, 27. !J'3. the multitude rose up together against tlicm--6(.' ch.
19. 2.S, .'it; 21.;lU; Luke 2.'!. IS. the magistrates rent otT their (Paul's and Silas") clothes— (. e., ordered the lietors, or rod-bearers, to tear them ofi', so an lo expose tUeir
ACTS XVI.
Paid and Silas Scourged and Imprisoned.
The Conversion of their Jailer, mind at that moment—anxiety to save a fellow-creature from sending himself into eternity, ignorant of the only way of life; and his presence of mind appears In the assurance which he so promptly gives to the desperate man, that his prisoners had none of them fled as he feared. But Jiow, it has been asked by recent skeptical critics, could Paul in his inner prison know what the jailer was about to do? In many conceivable ways, without supposing any supernatural communication. Thus, if the jailer slept at the door of " the inner prison," which suddenly flew open when the earthquake shook the foundations of the building; if, too, as may easily be conceived, he uttered some cry of despair on seeing the doors open ; and, if the clash of the steel, as the afliighted man drew it hastily from the scabbard, was audible but a few yards off, in the dead midnight stillness, increased by the awe inspired in the prisoners by the miracle what difficulty is there in supposing that Paul, perceiving in a moment how matters stood, after crying out, stepped hastily to him, uttering the noble entreaty here recorded? Not less flat is the question, why the other liberated prisoners did not make their escape :—as if there were the smallest ditllculty in understanding how, under the resistless conviction that there must be something supernatural in their instantaneous liberation without human hand, such wonder and awe should possess them as to take away for the time not only all desire of escape, but even all thought on the subject. 39, 30. then he called for a light, and sprang In . . , and fell down before Paul and Silas, and brought them out and said —How graphic this rapid succession of minute details, evidently from the parties themselves, the prisoners and the jailer, who would talk over every feature of the scene once and again, in which the hand of the Lord had been so marvellously seen. Sirs, what must I do to be saved 1 —If this question should seem in advance of any light which the jailer could be supposed to possess, let it be considered (1) that the " trembling" which came over him could not have arisen from any fear for the safety of his prisoners, for they were all there ; and if it had, he would rather have proceeded to secure them again than leave them, to fall down before Paul and Silas. For the same reason it is plain that his trembling had nothing to do with any account he would have to render to the magistrates. Only one explanation of it can be given—that he had become all at once alarmed about his spiritual state, and that though, a moment before, he was ready to plunge into eternity with the guilt of self-murder on his head, without a thought of the sin he was committing and its awful consequences, his unfitness to appear before God, and his need of salvation, now flashed full upon his soul and drew from the depths of his spirit the cry here recorded. If still it be asked how it could take such definite shape, let it be considered (2) that the jailer could hardly be ignorant of the nature of the charges on which these men had been imprisoned, seeing they had been publicly whipped by order of the magistrates, which would fill the whole town with the facts of the case, including that strange cry of the demoniac from day to day — "These men are the servants of the most high God, which show unto us the way of salvation"—words proclaiming not only the Divine commission of the preachers, but the news of salvation they were sent to tell, the miraculous expulsion of the demon and the rage of her masters. All this, indeed, would go for nothing with such a man, until roused by the mighty earthquake which made the building to rock; then despair seizing him at the sight of the open doors, the sword of self-destruction was suddenly arrested by words from one of those prisoners such as he would never imagine could be spoken in their circumstanceswords evidencing something Divine about them. Then would flash across him the light of a new discovery: nuked bodies (see on v. 37). The word expresses the roughness with which this was done to prisoners preparatory to whipping, and commanded to beat tliem—without any trial (v. 37), to appease the popular rage. Thrice, it seems, Paul endured this indignity, 2 Corinthians 11.25. S3, iil. when they had laid many stripes upon them the bleeding wounds from which they were not washed till it was done by the converted jailer {v. 33). charged the Jailer . . . who thrust them Into the inner prison —' pestilential cells, damp and cold, from which the light was excluded, and where the chains rusted on the prisoners. One such place may be seen to this day on the slope of the Capitol at Kome.' [Hows.] he made their feet fast in the stocks—an Instrument of torture as well as confinement, made of wood bound with Iron, with holes for the feet, which were stretched more or less apart according to the severity Intended. (Origejt at a later period, besides having his neck thrust into an iron collar, lay extended for many days with his feet apart In the rack.) Though jailers were proverbially unfeeling, the manner in which the order was given In this case would seem to warrant all that was done. 85. Ami at midnight Paul and Silas prayed and sang praises lit., ' praying, were singing praises:' i. e., while engaged In pouring out their hearts in prayer, had broken forth into singing, and were hymning loud their joy. As the word here employed is that used to denote the Paschal hymn sung by our Lord and His disciples after their last Passover (Matthew 26. 30), and which we know to have consisted of Psalm 113.-11S., which was chaunted at that festival. It Is probable that it was portions of the Psalms, so rich in such matter, which our joyous sufferers chaunted forth; nor could any be more seasonable and Inspiring to them than those very six Psalms, which every devout Jew would no doubt have by heart. "He giveth songs in the night" (Job 33. 10). Though their Ijodies were still bleeding and tortured in the stocks, their spirits, under 'the expulsive power of a new affection,' rose above suffering, and made the prison walls resound with their song. 'In these midnight hymns, by the Imprisoned witnesses for Jesus Christ, the whole might of Roman injustice and violence against the Church is not only set at naught, but converted into a foil to set forth more completely the majestj' and spiritual power of the Church, which as yet the world knew nothing of. And if the sufferings of these two witnesses of Christ are the beginning and the type of numberless martyrdoms which were to flow upon the Church from the same source, in like manner the unparalleled triumph of the Spirit over suffering was the beginning and the pledge of a spiritual power which we afterwards see shining forth so triumphantly and irresistibly in the many martyrs of Christ who were given up as a prey to the same imperial might of Rome.' [Neander in Baumqarten.] and the prisoners heard them—lit., ' were listening to them,'
e., when the astounding events immediately to be related took place; not asleep, but wide awake and rapt (no doubt) in wonder at what they heard. 26-^8. And suddenly there was a great carthqtialte—in answer, doubtless, to the prayers and expectaljons of the sufferers that, for the truth's sake and the honour of tlieir Lord, some interposition would take place, every one's bands (i.e., tlie bands of all the prisoners) were loosed—not by Uie earthquake of course, but by a miraculous energy accompanying it. By this and the joyous strains which they had heard from the sufferers, not to speak of the change wrought on the jailer, these prisoners could hardly fail to have their hearts In some measure opened to the truth; and this part of the narrative seems the result of information afterwards communicated by one or more of these men. the keeper . . . awaking . . . drcAV his sword, and would have killed himself, &o.—knowing that his life was forfeited In that case (ch. 12. 19; and Ct 27. 42). But Paul cried with a loud voice—the better to arrest the deed—Do tliyself no harm, for we are all hero—What Divine calmness and self-possession ! No elation at their miraculous liberation, or haste to take advantage of It: but one thought fl Ued the apostle'.s ' That was a true cry which the Pythonessuttered, " These men are the servants of the most high God, which show unto us the way of salvation! That I now must know, and from them, as divinely sent to me, must I learn that "way of salvation!' ' Substantially, this is the cry of every awakened sinner, though the degree of light and Paul and Silas Delivered from Prison. ACTS XVI I. Paul Preaches at TJiessaloniea. verily (no, indeed); but let them come tliemsclve* and fetcli us out—by open and formal act, equlv-alent to a public declaration of their innocence. 38. tl>ey feared when tliey lieard tliey were Romans—their authority being thus imperilled; for they were liable to an action for what they had done. 39, 40. And tliey came (in person) and besouglit them—not to complain of them. What a contrast this suppliant attitude of the pra;tors of Philippi to the tyrannical air with whicli they had the day before treated the preachers! (.See Isaiah 60 the depths of anxiety It expresses will be different in each case. 31-34. Believe on the Lord Jesus Christ, and thoii Shalt he saved—The brevity, simplicity and directness of this reply are, in the circi Tmslances, singularly beautiful. Ev.ough at that moment to have his faith directed simply to the Saviour, with the assurance that this would bring to his soul the needed and sought salvation —the how being a matter for after teaching. Thoiv shalt be saved, and thy house—See on Luke 19. 10. And they spake unto him the word of the Lord—unfolding now, doubtless, more fully what " the Lord Jesus Christ" was 14 ; Revelation 3. 9.) brought them out (' conducted them forth from the prison into the street, as insisted on') and desired ('requested') them to depart out of the cHy perhaps fearing again to excite the populace. And they went out of the prison—Having attained tlieir object to vindicate their civil rights, by the infraction of which in this case the Gospel in their persons had been illegally affronted—they had no mind to carry the m.itter farther. Their citizenship was valuable to them only as a shield against unnecessary injuries to their Master's cause. What a beautiful mixture of dignity and meekness is this! Nothing secular, which may be turned to the account of the Gospel, is morbidly disregarded ; in any other view, nothing of this nature is set store by:—an example this to whom they had pointed his faith, and what the "salvation" was which this would bring him. and to all that were In his house—who from their own dwelling (under the same roof no doubt with the prison) had crowded round the apostles, aroused first by the earthquake. (From their addressing the Gospel message " to all that were in the house" it is not necessary to infer that it contained no children, but merely that as it contained adults besides the jailer himself, so to all of these, as alone of course fit to be addressed, they preached the word.) And he took them—the word implies change of place — the same hour of the night, and washed their stripes—in the well or fountain which was within or near the precincts of the prison. [Hows.] The mention of " tlie same hour of the night" seems to imply that they had to go forth into the open air, which, unseasonable as the hour was, they did. These bleeding wounds had never been thought of by the indiflferent jailer. But now, when his whole heart was opened to his spiritual benefactors, he cannot rest until he has done all in his power for their bodily relief, and was baptized, he and all his, Btraightway — probably at the same fountain, since it took place " straightway ;" the one washing on his part being immediately succeeded by theotheron theirs. And when he had brought them into his house, he set meat before them and rejoiced, believing (i.e., as the expression implies, ' rejoiced because he had believed') in God as a converted heathen, for the faith of a, Jew would not be BO expressed. [Alford.J with all his house—the wondrous cliange on himself and the whole house filling his soul with joy. 'This is the second house which, in the Roman city of Philippi, has been consecrated by faith in Jefor all ages, and entered into the house of Lydia—as if to show by this leisurely proceeding that they had not been made to leave, but were at full liberty to consult their own convenience, and when they had seen tlie brethren—not onlj' her family and the Jailers, but probably others now gained to the Gospel, they comforted them—rather, perhaps, 'exhorted' them, which would include comfort. 'This assembly of believers in the house of Lydia was the first Cliurch that had been foaiided in Europe.' [Baumqarten.] and departed—but not all for two of the company remained beliind (see on ch. 17, 14): 7\motheus, of whom the Philippians "learned the proof" that he honestly cared for their state, and was trulj' like-minded with St. Paul, "serving with him in the Gospel as a son with his father" (Philemon 2. 19-23); and Luke, "whose praise Is in the Gcspel," though lie never praises himself or relates his own labours, and though we only trace his movements In connection with St. Paul, by the change of a pronoun, or the unconscious variation of his style. In ch. 17. the narrative is again in the third person, and the pronoun Is not changed to the second till we come to ch. 20. 5. The modesty with which sus, and of which the inmates, by hospitable entertainment of the Gospel witnesses, have been sanctified to a new beginning of domestic life, pleasing and acceptable to God. The first result came to p.ass in consequence simply of the preaching of the Gospel ; the second was the fruit of a testimony sealed and ennobled by suffering.' [BaumgarTEN.] 35, 3G. when it wn» day, the magistrates sent the sergeants, saying. Let those men go—The cause of this change can only be conjectured. When the corainotlon ceased, reflection would soon convince them of the injustice they had done, even supposing the prisoners had been entitled to no special privileges; and if rumour reached them that the prisoners were somehow under supernatural protection, they might be the more awed into a desire to get rid of them, the keeper (over Joyed to have such orders to execute) told this ... to Paul . . . now therefore . . . go in peace—Very differently did Paul receive such orders. 37. Paul said unto tltem—to the sergeants who had entered the prison along with the jailer, that they might be able to report that the men had departed. They have beaten us openly—The /)u6/iciii/ of the injury done them, exposing their naked and bleeding bodies to the rude populace, was evidently the most stinging feature of It to the apos-
St. Luke leaves out all mention of his own labours need hardly be pointed out. We shall trace him again when he rejoins .St. Paul in the same neighbourhood. His vocation as a physician may have brought him into connection with these contiguous coasts of Asia and Europe, and he may (as Mr. Smith suggests, "Shipwreck,'' &c.) have been in the habit of exercising his professional skill as a surgeon at sea. [Hows.]
CHAPTER XVII.
Ver. 1-15. At Thessalonica the Success of Paul's Pkkacking Endangehino his Life, he is Despatched HY Night to Bekea, where his Message meets with Enmghtened Acceptance — a Hostile Movement FROM THESSALONICA OCCASIONS HIS S^'DUEN DEPARTURE FROM Berea—He Arrives a'^ Aihens. 1. when tl>ey liatl passed tlirough Amphlpolls— thirty-three miles south-west of Philippi, on the river Strymon, and at the head of the gulf ol that name, on the northern coast of the .lEgean Sea. and Apollonla—about thirty miles south-westof Amphlpolls ; but the exact site Is not known, they came to Thcssalonlca—about thirty-seven miles due west from Apollonla, at the head of the Thermaic (or Tliessalonlan) Gulf, at the north-western extremity of the ^Kgean Sea; the principal and most populous city In Macedonia. 'We see at once how appropriate a place It was for one of the starting-points of the Gospel tle's delicate feeling, and to this accordingly he alludes to the Thessalonlans, probably a year after: " Even after we had suffered before, and w(Te shamefully entreated (or ' In- Bulled') as ye know at PhlUppi" (I Thes.'^alonians 2.2). uncoudemued (unconvicted on trial), l»eing Iloinans (Bee on ch. 22. 28), and cast us Into prison—boMi Uli.'gal. Of Silas' citizenship. If meant to be Included, we know nothing, and now do they tlirust (' hurry') ns out (see Mark 9. 38, GrccA;) privily 1—Mark the Intended contrast between the public insult they had inllU tcd and the In Europe, and can appreciate the force of what Paul to the Thessalonlans within a fi'W months of his departure from llu'in: "FroTn yon, the woril of the Lord sounded forth like u trumpet, not only lu Macedonia and pf-ivule way In which they ordered them to be olf. nay 200
Paul Freaches at Berea. ACTS XVII. He Arrives at Athens, no faith but such as results from personal conviction ought to be demanded, or u of any avail, of lionourable women which were Greeks, and of men (which were Greeks) not a few-'The upper classes in these Kuropean-Greek and Romanized towns were probably better educated than those of Asia Minor.' [Webstek and Wilkinson.] tite Jews of Thessalonica . , . came tliitlier also— ' like hunters upon their prey, as they had done before from Iconium to Lystra.' [Hows.] 13, 14. immediately the brethren—the converts gathered at Berea. sent away Paul—as before from Jerusalem (ch. 9, 30), and from Thessalonica (u. 10). How long he stayed at Berea we know not; but as we know that he longed and expected soon to return to the Thessalonians (1 Thessalonians 2. 17), It is probable he remained some weeks at least, and only abandoned his intention of revisiting Thessalonica at that time when the virulence of his enemies there, stimulated by his success at Berea, brought them down thither to counterwork him. to go as it were to the sea —rather, perhaps, ' in the direction of the sea.' Probably he delayed fixing his next destination till he should reach the coast, and the providence of God should guide him to a vessel bound for the destined spot. Accordingly, it was only on arriving at Athens, that the convoy of Berean brethren, who had gone thus far with him, were sent back to bid Silas and Timothy follow him thither. Silaa and Tlmotheus abode there still—'to build It up in Its holy faith, to be a comfort and support in its trials and persecutions, and to give it such organization as might be necess.ary.' [Hows.] Connecting this with the apostle's leaving Timothy and Luke at Philippi on his own departure (see on ch. 16. 40), we may conclude that this was his fixed plan for cherishing the first beginnings of the Gospel in European localities, and organizing the converts. Tlmotheus must have soon followed the apostle to Thessalonica, the bearer, probably, of one of the Pliilippian "contributions to hfs necessity" (Philippiiins 4. 1.5, 16), and from thence he would with Silas accompany hi:ii to Berea. 15. Silas and Tlmotheus to come to him with all speed—He probably wished their company and aid in addressing himself to so new and great a sphere as Athens. Accordingly it is added that he "waited for them" there, as if unwilling to do anything till they came. That they did come, there Is no good reason to doubt (as some excellent critics do). For though Paul himself says to the Thessalonians that he " thought it good to be left at Athens alone" (1 Thessalonians 3. 1), he immediately adds that he "sent Tlmotheus to establish and comfort them" (v. 2); meaning, surely, that he despatched him from Athens back to Thessalonica. He had Indeed sent for him to Athens; but, probably, when it appeared that little fruit was to be reaped there, while Tliessalonlca was In too Interesting a state to be lelt uncher Ished, he seems to have thought It better to send him back again. (The other explanations which have been suggested seem less satisfactory.) Tlmotheus rejoined the apostle at Corinth (ch. 18. 5).
Achala, but In every place" (1 Tliessalonlans 1. 8). [Hows.] where was a synagogue of the Jews—implying that (as at Philippl) there was none at Amphipolis and Apollonia. 2-4. Paul, as his manner was — always to begin with the Jews, went In unto them—In writing to the converts but a few months after this, he reminds them of the courage and superiority to Indignity, for the Gospel's sake, which this required after the shameful treatment he had so lately experienced at Philippi (1 Thessalonians 2. 2). opening and alleging that Christ must needs have suffered, &c.—His preacliing, it seems, was chiefly expository, and designed to establish from the Old Testament Scriptures (I.) that the predicted MesBiah was to be a suffering and dying, and therefore a rising Messiah ; (2.) that this Messiah was none other than Jesus of Nazareth, consorted ('cast in their lot') with Paul and Silas—Cf. 2 Corinthians 8. 5. of the chief women—female proselytes of distinction. From the First Epistle to the Thessalonians it appears that the converts were nearly all Gentiles ; not only such as had before been proselytes, who would be gained in the synagogue, but such as up to that time had been Idolaters (1 Thessalonians 1. 9, 10). During his stay, while Paul supported himself by his own labour (1 Thessalonians 2. 9; 2 Thessalonians 3. 7-9), he received supplies once and again from the Phillppians, of which he makes honourable acknowledgment (Philippians 4. 15, 16). 5-9. the Jews . . . moved with envy—seeing their Influence undermined by this stranger, lewd fellows of the baser sort—better, perhaps, 'worthless market-people,' i.e., idle loungers about the market-place, of indifferent character, having gathered a company—rather, 'having raised a mob'— assaulted the house of Jason—with whom Paul and Silas abode (v. 7),-one of Paul's kinsmen, apparently (Romans
16. 21), and from his name, which was sometimes used as a (3rreek form of the word JbsAtta [Grotius], probably a Hellenistic Jew. sought to bring them (Jason's lodgers) out to the people. And when they found them not, they drew Jason and certain brethren unto the rulers— 'the politarchs;' the very name given to the magistrates of Thessalonica in an inscription on a still remaining arch of the city—so minute is the accuracy of this history — crying, These that have turned the world upside down—See on ch. 16. 20. all do contrary to the decrees of Csesar, &c.—meaning, probably, nothing but what is specified In the next words, saying . . . there is another king, one Jesus. See or John 19. 12. having taken security of Jason and of the other ('the others')—probably making them deposit a money-.pledge that the preachers should not again endanger the public peace. 10-lSJ. the brethren immediately sent away PaiJ and Silas by night—for it would have been as useless as ra.sh to attempt any further preaching at that time, and the conviction of this probably made bis friends the more willing to pledge themselves against any present continuance of missionary effort, to Berea—fifty
sixty miles south-west of Thessalonica; a town even
16-34. Paul, at Athens. 16, IT. wholly given to Idolatry—'covered with Idols;' meaning the city, not the Inhabitants. Petkonius, a contemporary writer at Nero's court, says satirically that It was easier to find a god at Athens than a man. This "stirred the spirit" of the apostle. 'The first impression which the masterpieces of man's taste for art left on the mind of St. Paul was a revolting one, since all this majesty and beauty had placed itself between man and his Creator, and bound him the faster to his gods, who were not God. Upon the still of considerable population and Importance. These were more noble than those in Thessalonica—The comparison Is between the Jews of the two places; for the triumphs of the Gospel at Thessalonica were mostly among the Gentiles. See on v. 2-4, in that they received tike word with all readiness of mind-heard it not only without prejudice, but with eager Interest, " in an honest and good heart" (Luke 8. 17), with sincere desire to be taught aright (see John 7.17). Mark the "nobility" ascribed to this state of mind, searched the Scriptures dJklly whether these things were so—whether the Christian interpretation which the apostle put upon the Old Testament .Scriptures was the true one. Therefore many of them believed—convinced that Jesus of Nazareth whom Paul preached was Indeed the great Promise and Burden of the Old Testament. From this It Is undeniable (I.) that the people, no lem than the ministers of the Church, are entitled and b<mnd to search the Scriptures : (2.) that they are entitled and bound to judge, on their own retponsiinlUy, whether the teaching they receive from ttie minisfirst contact, therefore, which the Spirit of Christ came into with the subllmest creations of human art, the Judgment of the Holy Ghost—through whlcli they have all to pass—is set up as " the strait gate," and this must remain the correct standard for ever.' [Baumgarten.j therefore disputed (or 'discussed') he in the synagogue with the Jews. The sense is not, 'Therefore went he to the Jews,' because the Gentile Athenians were steeped Id idolatry; but, 'Therefore set he himself to lift up hia voice to the idol-city, but, as his manner was, he began with the Jews.' and with the devout persons—Gentile leri f4 the Church is according to the word of God ; (3.) that Paul Preachelh to the Atheniant ACTS XVII. of the lAvmg God, to them Unknown. ment" of Him after whom they were groping; not giving Him any name, however, nor even naming the Saviour Himself, but unfolding the true character of both as tliey were able to receive it. 34, 35. God that made the world and all therein-The most profound philosophers of Greece were unable to conceive any real distinctlou between God and the universe. Thick darkness, therefore, behooved to rest on all their religious conceptions. To dissipate this, tlie apostle sets out witli a sharp statement of the fact of creation as the central principle of all true religion—not less needed now, against the transcendental idealism of our day. seeing he is Lord (or Sover* eign) of hea-ven and earth—holding in free and absolute subjection all the works of His hands ; presiding in august royalty over them, as well as pervading them all as the principle of their being. How dif Terent this from the blind Force or Fate to which all creatures were regarded as in bondage! dwelleth not in temples made with hands—This tliought. so familiar to Jewlsli ears (1 Kings proselytefe. After that, in the mnrlcet (the Aoura. or place of public concourse) daily Avitli them (lint met wl«U him—or 'came in his way.' 18-21. certain of tlie Si>icnreans—a well-known school ot alhei.iHc matcrialisls, who taught that pleasure was the chief end of liuman existence; a principle which the more rational interpreted in a refined sense, while the sensual explained it in its coarser meaning, and of tlie Stoics—a celebrated school of severe and lofty panllieists, whose principle was that tlie universe was under the law of an iron necessity, thespirit of which was what is called the Deity: and that a passionless coiiiformity of the human will to this law, unmoved by all external circumstances and ciianges, is tlie perfection of virtue. While therefore the Stoical was in itself superior to the Epicurean system, botli wei-e alike nostile to the Gospel. 'The two enemies it has ever had to contend with are the two ruling principles of tlie Epicureans and Stoics Pleastcre and Pride.' [Hows.] AVhat will this babbler say T The word, which means 'a pickerup of seeds,' bird-like, is applied to a gatherer and retailer of scraps of knowledge, a prater; a general term of contemptforany pretended teaelier. asettcr-forthofstrajige gods—'demons,' but in tlie Greek (not Jewish) sense of
8. 27 ; Isaiah 66. 1, 2; ch. 7. 48), and so elementary to Christians, would serve only more sharply to define to his heathen audience the spirituality of that living, personal God, whom he " announced"' to them. Neither is worshipped with ('ministered unto,' 'served by') men's hands, as tliough he needed anytlting—No less familiar as this thought also is to us, even from the earliest times of the Old Testament (Job 35. 6, 8; Psalm 16. 2, 3; 50. 12-H; Isaiah 40. 1-1-18), it would pour a Hood of light upon any candid heathen mind that heard it. seeing he (' he himself) giveth to all life, and breath, and all things—The Giver of all cannot surely be dependent for augiit upon the receivers of all (1 Chronicles 29. 14). This is the culminating point of a pure Theism. 36, 27. and hath made of one blood all nations of men to dwell on all (he face of the earth—Holding with the Old Testament teaching, that in the blood is the life (Genesis 9. 4; Leviticus 17. 11; Deuteronomy 12. 23), the apostle sees this lifestream of the whole human race to be one, flowing from one source. [Baumgarten.] and hath determined the times before appointed, and the bounds of tlieir habitatlon—The apostle here opposes both Stoical Fate and Epicurean Cliance, ascribing the periods and localities In which men and nations flourisii to the sovereign will and prearrangementsof a living God. that they should seek the Lord—That is tlie higli end of all these arrangements of Divine Power, Wisdoni, and Love, if haply (hey might feel af(er him (as men groping their way in the dark) and end him—a lively picture of the murlcy atmosphere of Natural Religion—though he be not far from every one of us—The difficulty of finding God outside the pale of revealed religion lies not in His distance from us, but In our distance from Him through the blinding effect of sin. 38. For in him we live, and move, and have our being (or, more briefly, 'exist') — This means, not merely, ' Witliout Him we have no life, nor that ^notion wliicli every inanimate nature displays, nor even existence itself [Meyer], but that God is the living, Immanent Principle of all these in men. as certain also of your own poets have said, For we are also his offspring—the flrst half of the fifth line, word for word, of an astronomical poem of Aratus, a Greek countryniaa of the apostle, and his predecessor by about three centu- 'objects of worship.' because lie preached Jesus and the resurrection—Not as if they thought he made these to Ije two divinities: the strange gods were Jehovah and the Risen Saviour, ordained to judge the world, they took him, and brought him to Areopagus—'the hill where tlie most awful court ofjudicature had sat from time immemorial to pass sentence on the greatest criminals, and to decide on the most solemn questions connected with religion. No place in Athens was so suitable for a discourse on tlie mysteries of religion.' [Hows.] The apostle, however, was not here on his trial, but to expound more fully wliat he had thrown out in brolcen conversations in tiie Agora, all the Athenians . , . spent their time in nothing else but to tell or hear some new thing lit., ' newer thing,' as if what was new becoming presently stale, they craved something still more new. [Bengel.] This lively description of the Athenian character is abundantly attested by their own writers. 33. Then Paul stood . . . and said— more graphically, 'standing in the midst of Mars' hill, said.' This prefatory allusion to the position he occupied shows the writer's wisii to bring the situation vividly before us. [Baumgarten.] I perceive that in all things ye are too superstitious—rather (with most modern interpreters and the ancient Greek ones), 'in all respects extremely reverential' or ' much given to religious worship,' a conciliatory and commendatory introduction, founded on his own observation of the symbols of devotion witli whicli their city was covered, and from which all Greek writers, as well as the apostle, inferred the exemplary religiousness of tlie Athenians. (Tlie autliorized translation would imply tliat only too m«c/i superstition was wrong, and represents the apostle as repelling his hearers in the very tirst sentence; whereas the whole discourse is studiously courteous.) 33. as I passed by and beheld your devotions—rather, 'the objects of your devotion,' referring. as is plain from tlie next words, to their works of art consecrated to religion. 1 found an altar. . . To the (or 'an') unknown god—erected, probably, to commemorate some Divine interposition, which they were unable to ascribe to any known deity. That there were such altars, Greek writers attest; and on this the apostle skillfully fastens at the outset, as the text of liis discourse, taking it as evidence of that dimness of religious conception which, ill virtue of his better light, he was prepared to dissipate, whom therefore ye ignorantly worship —ratlier, 'Whom, therefore, knowing liim not, ye worries. lUit, as he hints, the same sentiment is to be found In other Greek poets. They meant it doubtless In ixpatX' thetstic sense; but the trutli whicli it expresses the apostle turns to his own purpose—to teach a pure, personal, spiritual Theism. (Probably during his quiet retreat at Tarsus, ch. 9. 30, revolving his special vocation to the Gentiles, he gave himself to the study of so much Greek literature as might be turned to Christian account in his future work. Hence this and his other quotations from sliip,' alluding to "The Unknown God." him declare ('announce') I unto yon— This is like none of /lis previous discourses, save that to the idolaters of Lycaonia (ch. 14. 15-17). His subject is not, as in tlio synagogues, the Messiahshlp of Jesus, but THE Living God, in opposition to tlie materialistic and pantheistic polytheism of Greece, wlilcli subverted all true religion. Nor does he come with speculation on tins profound HUl>ject—of which they liad had enough from others—but an authoritative "unuounce202 tlie Greek poets, 1 Corintlilans 15. 33; Titus 1. 12.) 39. FornHinuch then as we are the offspring of God, we ought not (o think— The courtesy of this language isworthy of notice—that the Godhead is like unto gold, or silver, or stone, graven by art and man's device—('graven by the art or device of man'). One can hardly doubt that the apostle would here point to those matchless mouor
Some Athenians Mock, others Believe. ACTS XVIII. Paul Preacheih and Labours at Corinth. thians, remain to attest tlie flourishing state of those churches. But we jpossess no letter written by St. Ptal to the Athenians ; and we do not read that he was ev-er lu Athens again.' [Hows.] ment« of the plastic art, in gold and silver and costliest stone, which lay so profusely beneath and around him. The more Intelligent Pagan Greeks no more pretended that these sculptured gods and goddesses were real deities, or even their actual likenesses, than Romanist
CHAPTER XVIII.
Christians do their images; and Paul doubtless knew this; yet here we find him condemning all such efforts visibly to represent the invisible God. How shamefully Inexcusable then are the Greek and Roman churches in paganizing the worship of the Christian Church by the encouragement of pictures and images in religious ser-
Ver. 1-22. Paul's arrival and labours at Corinth, WHERE HE IS REJOINED BY SiLAS AND TlMOTHY, AND, UNDER Divine encouragement, makes a long stay— AT LENGTH, RETRACING HIS STEPS, BY EPHESUS, CSAREA, AND Jerusalem, he returns for the last time to AnTIOCH, THUS completing HIS SECOND MISSIONARY JOURNEY. 1-4. came to Corinth—rebuilt by Julius Csesar on the isthmus between the JEgeau and Ionian Seas ; the capivice ! (In the eighth century, the second council of Nicea decreed that the image of God was as proper an object of worship as God himself.) 30. the times of tltls Ignorance God winked at—Ul. (and far better), ' overlooked,' tal of the Roman province of Achaia, and the residence of the proconsul; a large and populous mercantile city, and the centre of commerce alike for East and West; having aconsiderable Jewish population, larger, probably, i. e., bore with, without interposing to punish it, other-;pise than suffering the debasing tendency of such worship to develop Itself (cf. ch. 14. 16, and see on Romans
1.24, &c.). but now—that a new light was risen upon the world, commandeth q. d., 'That duty—all along lying upon man estranged from his Creator, but hitlierto only silently recommending itself and little felt—is now pereniptory.' all men every where to repent—(cf. Colossiaus 1. 6, 23; Titus 1. 11)—a tacit allusion to the narrow precincts of favoured Judaism, within which immediate and entire repentance was ever urged. The word "repentance" is here used (as in Luke 13.3,5; 15. 10) in its most comprehensive sense of "repentance unto life." 31. Becanse lie hatli appointed a day In the which he will at this time than usual, owing to the banishment of the Jews from Rome by Claudius Csesar (v. 2). Such a city was a noble field for the Gospel, which, once established there, would naturally diffuse itself far and wide, a Jew . . . Aqulla . . . with his wife PrisclUa—From these Latin names one would conclude that they had resided so long in Rome as to sink their Jewish family names, bom In Pontus—the most easterly province of Asia Minor, stretching along the southern shore of the Black Sea. From this province there were Jews at Jerusalem on the great Pentecost (ch. 2. 9), and the Christians of it are included among " the strangers of the dispersion," to whom Peter addressed his first Epistle (1 Peter 1. 1). Whether this couple were converted before Paul made their acquaintance, commentators are much divided. Tliey may have brought their Christianity with them from Rome [Olshausen], or Paul may have been drawn judge the world—Sucli language beyond doubt teaches that the judgment will, in its essence, be a solemn judicial assize held upon all mankind at once. "Aptly is this uttered on the Areopagus, the seat of judgment.' [Bengel.] by that man whom he hath ordained—cf. Jolm 5. 22, 23, 27 ; ch. 10. 42. whereof he hatli given assurance unto all men, in that he hath raised him from the dead—tne most patent evidence to mankind at large of the judicial authority with which the Risen One is clothed. 33-34:. when they heard of the resurrection of the dead, some mocked—As the Greek religion was but the glorification of the present life, by the worship of all its most beauteous forms, the Resurrection, which presupposes the vanity of tlie present life, and is nothing but life out of the death of all that sin has blighted, could have no charm for the true Greek. It gave the deathblow to his fundamental and most cherished ideas ; nor until these were seen to be false and fatal could the Resurrection, and the Gospel of which to them merely by lilie occupation, and, lodging with them, have been the Instrument of their conversion. [Meyer.] Tliey appear to have been in good circumstances, and after travelling much, to have eventually settled at Ephesus. The Christian friendship now first formed continued warm and unbroken, and the highest testimony is once and again borne to them by the apostle. Claudius, &c.—This edict is almost certainly that mentioned by Suetonius, in his life of this emperor (ch. 25). tcntmakers— manufacturers, probably, of those hair-cloth tents supplied by the goats of the apostle's native prov»- it was a primary doctrine, seem otherwise than ridiculous. So Paul departed—Whether he would have opened, to any extent, the Gospel scheme in this address, if he had not been interrupted, or whether he reserved tliis for exposition afterwards to earnest inquirer.s, we cannot tell. Only the speech is not to be judged of as quite complete, others said, We will hear thee again of this—'an iO'<t compliment to Paul and an opiate to their consciences, such as we often meet with in our own day. Tliey probaince, and hence, as sold in the markets of the Levant, called cilicium. Every Jewisli youth, whatever the pecu+ niary circumstances of his parents, was taught some trade (see on Luke 2. 42), and Paul made it a point of con science to work at that which he had probably been bie<l to, partly that he might not be burdensome to the churches, and partly that his motives as a minister ol Christ might not be liable to misconstruction. To both these he makes frequent reference in his Epistles, the Greeks—t. e.. Gentile proselytes ; for to the heathen, aH usual, he only turned wlien rejected by the Jews {v. 6). 5, 6. And when Silas and Tlmotheus were come from Macedonia i. e., from Thessalonica, whither Silas had probably accompanied Timothy when sent back from Athens (see on ch. 17. 15). Paul was pressed In the spiritrather (according to what is certainly the true reading) bly, like Felix, feared to hear more, lest they should be constrained to believe unwelcome truths; ch. 24. 25; and cf. Matthew 13. 15.' [Webster and Wilkinson.] Howbeit certain men clave unto him—instead of mocking or politely waiving the subject, having listened eagerly, they joined themselves to the apostle for furtlier instruction; and so they "believed." Dlonyslus the Areopajgtte—a member of that august tribunal. Ancient tradition says he was placed by the apostle over the little flock at Athens. 'Certainly the number of converts there and of men fit for office In the Church was not so great that there could be much choice.' [Olshausen.] a woman named Damarls—not certainly one of tlie apos- ' was pressed with the word ;' expressing not only his zeal and assiduity In preaching it, but some inward pressure which at this time he experienced in the work (to convey which more clearly was probably the origin of the common reading). What that pressure was we happen to know, with singular minuteness and vividness of description, from the apostle himself. In his first Epistles to tlie Corinthians and Thessalonians (1 Corinthians 2. 1-5; IThessalonians 3. 1-10). He had come away from Athens, as he remained there, in a depressed and anxioos state of mind, having there met, for the first time, wityli unwilling Gontileears. Hecontinued, apparently foivsoiiie time, labouring alone in the synagogue of Corinth, full of deep and anxious solicitude for his Thessalonran converts. His early ministry at Corinth was colovinad. by these feelings, tle's audience on the Areopagus, but won to the faith eltt.ar before or after. Nothing else is known of her. Of any furtl)er labours of the apostle at Athens, and how long he stayed, we are not Informed. Certainly he was not driven away. But 'it Is a serious and instructive fact that the mercantile populations of Thessalonica and Ooriuth received the message of God witli greater readiness than the highly educated and polished Athenians. Two letters to the Thessaloniaus, and two to the Corln-
Paid Enc(Araged in a Vision. ACTS XVIII. He Strengthenclh the Diaeiptet. him Priscilla and Aqnlla—In this order the names occur in V. 26 (according to the true reading); Romans 16. 3: 2 Timothy 4. 19; which seems to iniplj' that the wife Wa8 the more prominent and helpful totlie Church. .Silas and Timotheus doubtless accompanied the apo.stle, as also Erastus, Gaius, and Arlstarchus (ch. 19.22,29). Of Silas, as Paul's associate, we read no more. His name occurs last in connection with St. Peter and the churches of Asia Minor. [Webstek and Wilkinson.] having eliorn hu head In Cenchrea—the eastern harbour of Corinth, about ten miles distant, where a Church had been formed, Romans l(i. 1. for he (Paul) had a vow—That it was the Nazaritc vow (Numbers 6.) is not likely. It was probably one made in one of his seasons of difficulty or danger, in prosecution of which he cuts off' his hair and hastens to Jerusalem to of Ter the requisite sacrifice within the prescribed thirty days (Josephus, Jeivish War, 2. 15. 1). This explains the haste with which he leaves Ephesus (v. 21), and the subsequent observance, on the recommendation of the brethren, of a similar vow (ch. 21. 24). This one at Corinth was voluntary, and shows that even in heathen countries he sj'stematically studied the prejudices of his Jewish brethren. 19. he came to Ephesus—the capital of the Roman province of Asia. (See Introduction to Epis-
Self-deeply abased, his power as a preacher was more than ever felt to lie in (.lenionstrution of the. Spirit. At li iit;lh Silas and Timotheus arrived with exhilarating tidings of the faith and love of his Thcssalonian children, and of their earnest longing again to see their father in Clirist; bringing with them also, in token of their love and duty, a pecuniary contribution for the supply of his wants. This seems to liave so lifted him as to put new life and vigour into his ministry. He now un-ote his Fii{ST Epistie TO THE Thessalonians, in which the "pressure" which resulted from all this strikingly appears. (See Introduction to First Thessalonians.) Such emotions are known only to the ministers of Christ, and, even of them, only to such as "travail in birth until Christ be formed in" their hearers. Your blood be upon your own Uead«, &c. —See Ezekiel 33. 4, 9. from henceforth I will go unto the Gentiles— Cf. eh. 13.46. 7,8. he departed thence, and entered into a certain man's liouse, named Justus— not changing his lodging, as if Aquila and Priscilla up to this time were witli the opponents of the apostle [Alford], but merely ceasing any more to testify in the synagogue, and henceforth carrying on his labours in tliis house of Justus, which "joining liard to the synagogue," would be easily accessible to such of its worshippers as were still open to light. Justus, too, being proliably a proselyte, would more easily draw a mixed audience than the synagogue. From this time forth conversions rapidly increased. Crlspus, the chief ruler of the Kyungogue, believed on the liord with all his house—an event felt tle to Ephesians.) It was a sail, right across from the west to the east side of the .^gean Sea, of some eight or ten days, with a fair wind, left them (Aquila and Priscilla) there, but he himselfentered Into the synagogue merely taking advantage of the vessel putting in there, and reasoned with the Jews—the tense hei e not being the usual one denoting continuous action (as in ch. 17. 2; to be so important that the apostle deviated from his usual practice (1 Corinthians 1. 14-10) and baptized him, as well as Caius (Gains) and the household of Stephanas, with his own hand. [Hows.] many of the Corinthians believed and were baptized— the beginning of the Church gathered there. 9-11. Then spake the Lord to Paul . . . by a vision. Be not afraid . . . no man shall et on thee to hurt thee, &c.—From tliis it would seem that these signal successes were stirring up the wrath of the unbelieving .Jews, and probably the apostle feared being driven by violence, as before, from this scene of such promising labour. He is reassured, however, from above. I have much people In this city— IS. 4), but that expressing a transient act. He had been forbidden to preach the word in Asia (ch. 16. 6),- but he would not consider that as precluding this passing exercise of his ministry when Providence brought him to its capital; nor did it follow that the prohibition was still in force. 30. when they desired him to tarry—The Jews seldom rose against the Gospel till the successful preaching of It stirred them up, and there was no time for that here. 21. 1 must . . . keep this feast—probably Pentecost, pre.senting a noble opportunity of preaching the Gospel, but I will return—the fulfilment of which promise is recorded ch. 19. 1. And when he had landed at Ctirsarea—where he left the vessel. 23. and gone up (i.e., to Jerusalem) and saluted the Church—In these few words does the historian despatch the apostle's fourth visit to Jerusalem after his conversion. The expi-ession " going wp" ' whom in virtue of their election to eternal lile he already designates as His ' (cf. cb. 13. 48). [Baumgarten.] continued there a year and six months—the whole period of this stay at Corinth, and not merely up to what is next recorded. During some part of this period heivrote his Second Epistle TO THE Thessalonians. (See Introduction to Second Thessalonians.) 12-17. when Galllo was the deputy— ' the proconsul.' See on ch. 13. 7. He was brotlier to the celebrated philosopher Seneca, the tutor of Nero, who passed sentence of death on both, contrary to the (Jewish) law —probably in not requiring the Gentiles to be circumcised. If It were a matter of wrong or wicked lewdness—any offence punishable by the magistrate. If It be a question of words and names, and of your law . . , I will be no Judge, &c.— in this only laying down the proper limits of his office, dravc tliem, &c.—annoyed at such a case, all the Greeks—the Gentile spectators, took Sosthenes—perhaps the successor of Crlspus, and certainly tlie head of the accusing party. It is very improbable that this was the same Sosthenes as the apostle afterwards calls "his brother," 1 Corinthians 1. 1. and be.at him before the Judgment-seat—under the very eye of the judge. And Galllocnred for none of those things —nothing loth, perhaps, to see these turbulent Jews, lor whom probably he felt contempt, tlieinselves getting what they hoped to Inflict on another, and Indllferent to whatever was beyond the range of his office and case. HIn brother eulogizes his loving and lovable manners. Religious Indifference, under the influence of an easy and amiable temper, reappears from age to age. 18. Paul is invariably used of a journey to the metropolis; and thence he naturally "went dotun to Antioch." Perhaps the vessel reached too late for the feast, as he seems to have done nothing in Jerusalem beyond "saluting the Church," and privately offering the sacrifice with which his vow (V. 18) would conclude. It Is left to be understood, as on his arrival from his first missionary tour, that " when he was come, and had gathered the Church together, he rehearsed all that God had done with him " (cb. 14. 27) on this his second missionary journey.
23. Ch. 21. 16. Paul's Third and Last Missionary Journey—He visits the churches of Galatia and PhryGIA. and after he liad spent some time there but probably not long, he departed—little thinking, probabl.v, he was never more to return to Antioch. went over all . . . Galatia anil Plirygia In order— visiting the several churches in succession. See on ch. 16. 6. Galatia is mentioned first here, as lie would come to it first from Antioch. It was on this visitation that he ordained the weekly collection, 1 Corinthians 16.1,2, which has been since adopted generally, and converted Into a public usage throughout Clirlstendom. Timotheus and Erastus, Gains and Aristarchus, appear to have accompanied him on this journey (eh. 19. 2*2, 29; 2 Corinthians 1. 1), and from 2 Corinthians we may presume, Titus also. The detaila of this visit, as of the former (ch. 10. 6), are not given.
. . . tnri.i<;d . . . yet a good while—During his long residence at Coninth, Paul planted other cliurolios in Achala
21-28. Episode i-oncernino Ai'ollos at Epiif-sis Art IN Achaia. This Is one of the most Interesting au 1 suggestive incidental narratives in this precious History (2 Corinthians 1. J), then took . . . leave of the brethren, and sailed . . . into (rather, 'for') Syria— to An- 34:, 25. a . . . Jew named ApoIIos (a conlraotlon from ApoUonius) born at Alexandria— the celebrated city tiooli, the starting-point of all the missions to the Cicntlles, which he fuels.to be for the present concluded, with 204
TIte Preaching of ApoUos at Ikesus. ACTS XIX. • PauVs Svjnal Success in thai City. bear; and the power with which he bore down all opposition in argument is that which made him such an acquisition to the brethren. Thus his ministry would be as good as another visitation of tlie Achaian churches by the apostle himself (see 1 Corinthians .). 6) ; and the more as, in so far as he was indebted for it to Priscilla and Aquila, of Egypt on the S. E. shore of the Mediterranean, called after its founder, Alexander the Great. Nowhere was there such a fusion of Greek, Jewish, and Oriental peculiarities, and an intelligent Jew educated in that citycould hardly fail to manifest all these elements in his mental character, eloquent—turning his Alexandrian culture to high account, and mighty iu the Scriptures —his eloquence enabling him to express clearly and enit would have a decidedly Pauline cast.
CHAPTER XIX. force sliilfuUy what, as a Jew, he liad gathered from a diligent studj' of the Old Testament Scriptures, came to Kphesus—on what errand is not known. Tliis man was Instructed In the "way of tlie Lord . . . knowing only the baptism of John—He was instructed, probably, by some disciple of the Baptist, in tlie wliole circle of John's teaching concerning Jesus, but no more: he had yet to learn the new light which the outpouring of tlie Spirit at Pentecost had thrown upon the Redeemer's Death and Kesurrection ; as appears from ch. 19. 2, 3. being fei Tent In the spirit—His heart warm, and conscious, probably, Ver. 1-41. Signal success of Paul at Ephesus. 1-3. Avhile Apollos was at Corinth—w]iere Ills ministry was so powerful that a formidable party in tlie Church of that city gloried in his type of preaching in preference to Paul's (1 Corinthians 1. 12; 3.4), no doubt from tlie marked infusion of Greek philosophic culture which distinguished it, and whicii the apostle studiously avoided (1 Corinthians 2. 1-5). Paul having passed through the upper coasts (or 'parts')—the interior of Asia Minor, which, with reference to the sea-coast, was elevated, came to Epitesus—thus fulfilling his promise, ch. 18. 21. flnding certain disciples—in the same stage of Christian knowledge as Apollos at first, newly arrived, probably, and having had no communication as yet witli tlie Church at Ephesus. Have ye received the Holy Ghost since ye believed?—rather, 'Received ye the Holy Ghost wlieii ye believed?' implying, certainly, that the one did not of necessity carry tlie other along with it (see on ch. 8. 14-17). Why this question was asked, we cannot tell ; but it was probably in consequence of something that passed between them from which tlie apostle was led to suspect the imperfection of their light. We have not so miicli as heard whether there be any Holy Ghost—This cannot be the meaning, since the personality aud oflice of the Holy Ghost, in connection with Christ, formed an especial subject of tiie Baptist's teaching. Literally, the words are, 'We did not even hear whether the Holy Ghost was (given);' meaning, at tlie lime of their baptism. That tlie word 'given' is the riglit supplement, as in John 7. 39, seems plain from the nature of the case. 4. Then said Paul, John . . . baptizes witli the baptism of (water unto) repentance, saying unto the people that titey should believe on Him wliich should come after him—i. e., who should baptize with the Holy Ghost. The point of contrast is not between John and Christ personally, but between the wter baptism of John unto re}]e>itance, -And the promised baptism of tfie Spirit from the hands of his coming Master unto new life. As to all the facts, or at least the significaucy, of this baptism, whicii made the wliole life and work of Christ another thing from what it was conceived to be before it was vouchsafed, these simple disciples were unenlightened. 5-7. When tliey heard this—not tile mere words reported in D. 4, but the subject expounded according to tlio tenor of those words—tliey were baptised-not however by Paul himself (1 Corinthians 1. 14)—in the name of the K.ord Jesus—into the wliole fulness of the new economy, as now opened up to their believing minds. And when Paul liad laid his hands upon them tliey spake with tongues, Ac—See on ch. 10. 44, 45. 8-10. he went into the synago'guc and spake boldly for . . . three mouths, &c.—See on ch. 17. 2, 3. when divers ('some') were hardened, Ac—implying that others, probably a large number, believed, spake evil of that way before the mi Utltude, lie departed (from tlie synagogue, as at Corinth, ch. IS. 7). and separated the disciples—withdrawing to a separate place of meeting, for the sake both of the converts already made, and the unsophisticated multitude, disputing ('discoursing' or 'discussing') daily in the school (or leclure-liall) of one Tyrannus—probalily a converted teacher of rlietoric or philosophy, this continued . . . two years— iu addition to the lormer three months. See on ch. 20. 31. But during some part of this period he must have paid a second unrecorded visit to Corinth, since the one next recorded (see on ch. 20. 2, 3) Is twice called his third visit of his gifts and attainments, he burned to impart to others the trutli he had himself received, he spake and taught diligently—rather, 'accurately' (it is the same word as is rendered "perfectly" in v. 26). 26. steak boldly in the synagogue, whom when Aquila and Priscilla heard—joying to observe tlie extent of Scripture knowledge and evangelical truth which he displayed, and the fervency, courage, and eloquence with which he preached the truth, tliey took lilm unto them (privately) and expounded unto him the way of God more perfectly—opening up tliose trutlis, to him as yet unknown, on which the Spirit had shed such glorious light. (In what appears to be the true reading of this verse, Priscilla is put before Aquila, as in v. 18, on whicii Bee; sne being probably the more intelligent and devoted of the two.) One cannot but observe how providential it was tliat this couple should have been left at Ephesus when Paul sailed thence for Syria; and no doubt it was chiefly to pave the way for the better understanding of this episode tliat the fact is expres.sly mentioned by the historian in v. 19. We see here also an example of not only lay agency (as it is called), but female agency of the highest kind and with tlie most admirable fruit. Nor can one help admiring the humility and teachableness of so gifted a teacher in sitting at the feet of a Clxrislian woman and tier husband. HT, 'ZS. And when he was disposed ('mir.ded,' 'resolved') to pass into Achala—of wliich Corintli, on the opposite coast (see on v. I), was the capital; there to proclaim that Gospel whicii lie now more fully compreliended-the brethren—We had not before hejird of sucli gathered at Epliesus. liut tlie desire of tlie Jews to whom Paul preached to retain him amongst them for some time (v. 20), and his promise to return to them (u. 21), seem to indicate some drawing towards the Gospel, which, no doubt, the zealous private labours of Priscilla and Acjuila would ripen into dis(-iplesliip. wrote, exhorting the disciples to receive him—a beautiful specimen of 'letters of recommendation' (as oli. 15.
23, 25-27, and see 2 Corinthians 3. 1); by which, as well as by interchange of deputations, &c., tlie early churches maintained active Christian fellowship with each other, when he was come, helped them much—was a great acquisition to the Achaian brethren, which believed through grace— one of those incidental expressions which show that faith's being a production of God's grace in the heart was so current and recognized a truth that it was taken for granted, as a necessary consequence of the general system of grai;e, rather than expressly insisted on. (It is against the natural order of the words to read them, as Uengel, Meyfr, &c., do, 'helped through grace those who believed.') For he mightily convinced tlie Jews—The word Is verjstrong: 'stoutly bore tlieiii <lown
In argument,' ' vigorously argued tlicm down;' and the tense Implies that he continued to do it, or tliat this was the characteristic of his ministry, showing by the tieriptures that Jesus was Christ—Katlier, that the Christ (or ' Messiah') was Jesus.' This expi essioii, when compared with f. 2.j, seems to imply a richer testimony Um» will, his partial knowledge he was at flrst able to (2 Corliithlans 12. 14; 13. 1). Seen on 2 Corinthians 1. 15, 10, whicn mi Khtseem inconsistent with this. The jiassii 2U5
ACTS XIX.
Jewish Exorcists Beaten by the Devil.
Demetrius Haiseth an Uproar against Paul, across was quite a short one (see on ch. IS. 19). Towards the close of this long stay at Ephesus, as we learn from 1 Corinthians 16. 8, he wrote his Fibst Epistle to the CoRiNTHiAN.s ; also (though on this opinions are divided) the Epistle to the Galatians. (See Introduction to those Epistles.) And just as at Corinth his greatest success was after his withdrawal to a separate place of meeting (ch. 18. 7-10), so at Eplipsus. so tUat all they which dwelt in (the Roman province of) Asia heard the word of the li Ord Jesus, both Jews aiitl Greeks This is the "great door and effectual opened unto him" while resident at Ephesus, 1 Corinthians 16. 9, which induced him to make it his headquarters for so long a period. The unwearied and varied character of his labours here are best seen in his own subsequent address to the elders of Ephesus, ch. 20. 17, &c. And thus Ephesus became the 'ecclesiastical centre for the entire region, as indeed It remained for a very long period.' [BaumgarTEN.] Churchesarose at Colosse, Laodicea, and Hieropolis eastward, either through his own labours or those of his faithful helpers whom he sent out in different directions, Epaphras, Archippus, Philemon (Colossians 1. 7; 4. 12-17; Philemon 23). 11, 13. God wrought special ('no ordinary') miracles toy the hand of Paul—implying that he had not been accustomed to work such. So that from his body were brought nuto the sick handkerchiefs or aprons, &c.—Cf. ch. 5. 15, 16, verjdifferent from the magical acts practised at Ephesus. " God wrought these miracles" merely "by the hands of Paul;" and the very exorcists (v. 13), observing that the name of Jesus was the secret of all his miracles, hoped, by aping him in this, to be equally successful ; while the result of all in the "magnifj'ing of the Lord Jesus" (v. 17) showed that In working them the apostle took care to hold up Him whom he preached as the source of all the miracles which he.Jesus Christ over the powers of darkness. The workers of evil were put to scorn, lilie Baal's priests on Cannel, and the word of God mightily grew and prevailed, [Hows.] m, H'i. After tliesc things were ended ('completed')—implying something like a natural finish to his long period of labour at Ephesus. Paul purposed . . . when lie had passed through Macedonia and Acliala, to go to Jerusalem . . . After I have been there I must see Rome also—Mark here the vastness of the apostle's missionary plans. They were all .fulfilled, though he "saw Rome" only as a prisoner. So he sent into Macedonia Timotlieus and Erastus—as his pioneers, in part to bring "them into remembrance of his ways which were in Christ" (1 Corinthians 4. 17 and 1 Corinthians 16.
10), partly to convey his mind on various matters. After a brief stay he was to return (1 Corinthians 16. 11). It is very unlikely that this Erastus was "the chamberlain of the city" of Corinth, of that name (Romans 16. 2.3). he himself stayed In (the province of) Asia for a season i. e., at Ephesus, its cliief city. (Asia is mentioned iu contrast with Macedonia in the previous clause.) 23. the same time—of Paril's proposed departure, about that (' the") way—So the new religion seemed then to be designated (ch. 9. 2; 22. 4 ; 24. 14). 24-26. silver shrines for ('of') Diana—small models of the Ephesian temple and of the shrine or ohapel of the goddess, or of the shrine and statue alone, which were purchased by visitors as memorials of what they had seen, and were carried about and deposited in houses as a charm. (The models of the chapel of our Lady of Loretto, and such like, which the Church of Rome systematically encourages, are such a palpable imitation of this heatlien practice that it is no wonder it should be regarded by impartial judges as Christianity Iaganized.) gain to tlie craftsmen—the master-artificers. Wliom he called together witli the workmen of like occupation —rather, 'with the workmen (or fabricators) of such articles,' meaning the artisans employed by the master-artlficera, nTouc/Zit. 13. vagabond Jews—simply, ' wandering Jews,' who went from place to place practising exorcism, or the art of conjuring evil spirits to depart out of the possessed. That sucli a power did exist, for some time at least, seems implied in Matthew 12. 27. But no doubt this would breed imposture; and the present case is very different from that referred to in Luke 9. 49, 50. We adjure you by Jesus whom Paul preacheth—a striking testimony to the power of Christ's name in Paul's mouth. 14—17. seven sons of . . . Sceva . . . chief of the priests —head, possibly, of one of the 24 courts, the .evil spirit answered, Jesus I know(' recognize') and Paul I know (know intimately)—in contrast to them, wliom he altogether disowns — but who are yel And the man In whom the evil spirit was—Mark the clear line of demarkation here between "Wte ei'il spirit which answered and said" and "the man in whom the evil spirit was." The reality of such possessions could not be more clearly expressed, leaped on them ... so that they fled naked and wounded—This was so appalling a testimony at once against those profane impostors and in favour of Paul and the Master whom he preached, that we wonder not it spread to "all the Jews aud Greeks at Ephesus, that fear fell on them," and that " the name of the Lord Jesus was magnified." 19, iiO. ninny that believed came and confessed . . . their deeds— tlie dupes of magicians, &c., acknowledging how shamefully they had been deluded, and how deeply they had allowed themselves to be implicated in such practices. JIany of them all who manufactured any kind of memorial of the temple and its worship for sale, ye see and hear—the evi» dences of it were to be seen, and the report of it was In everybody's mouth, that not alone at Ephesus, but almost throughout all Asia, this Paul hath turned away much people—Noble testimony this to the extent of Paul's influence! saying that they be no gods which are made with hands—The universal belief of the people was that they were gods, though the more intelligent regarded them only as habitations of Deity, and some, probably, as mere aids to devotion. It is exactly so in the Church of Rome. 27. So that not only thiii onr craft is in danger, but, &c. q. d., ' that indeed is a small matter; but there is something far worse.' So the masters of the poor Pythoness put forward the religiotta revolution which Paul was attempting to effect at Phllippi, as tlie sole cause of their zealous alarm, to cloak tlie self-interest which they felt to be touched by his success (ch. 16. 19-21). In both cases religious zeal was the hypocritical pretext ; self-interest, the real moving cause of tlie opposition made, also the temple of the great goddess Diana . . . despised, and her magniticence. . . destroyed, whom all Asia and the world worsliippctli—It was reckoned one of the wonders of the world. It was built about 550 B. c, of pure white marble, and though burned b.v a fanatic on the night of the birth of Alexander the Great, b. c. 356, was rebuilt with more splendour than before. It was 425 feet long, by '220 broad, and the columns, 127 in number, were sixty feet in hclglit, eacli of them the gift of a king, and th Irty-sIx of them enriched with ornament and colour. It was what the Bank of England Is in the modern world, the larger portion of the wealth of Western Asia being stored up in It. It was constantly receiving new decorations and additional buildings, statues, and pictures by the most celebrated artists, and kindled unparalleled admiration, enthusiasm, and superstition. Its very site is now a matter of uncertainty. The little wooden Image of DIaua was as primitive and rude as its shrine was sumptuous; not like the Oreek Diana, In the form of an imposiuf; . . . which useI curlousarts—The word signifies tilings ' overdone ;' significantly applied to arts in whli-li laborious but senseless incantations are practised, brought their books—containing the mystic formularies—and burned them before all—The tense, here used graphically, expresses progress and continuance of the conflagration, counted the price . . . and found It fifty thousand pieces of 8llv*r—about £2000 (presuming it to be the drachma, tlie current coin of the lieviuit, of about lOd. value). Erom their nature they would be costl.y, and books then bore a value above any standard we are familiar with. The scene must have been long nememoered at Ephesus, as a strong proof of honest conviction
Oil the part of the sorcerers aud a striking triumph of Tfte Tumult Quieted by tJie Tovm-clerk, ACTS XX. Paul Goeth into Macedonia. not be spoken against, &c.—Like a true legal man, he urges that such was notoriously the constitution and fixed character of the city, with which its very existence was huntress, but quite Asiatic, in the form of a manybreasted female (emblematic of tlie manifold ministrations of Nature to man), terminating in a shapeless block. Like some other far-famed idols, it was believed to liave all but bound up. Did they suppose that all this was going to be overturned by a set of itinerant orators? Ridiculous! What did they mean, then, by raising sucli a stir 7 For ye Iiave brought liitlier these men, wliich are neitlier robbers of cliurches—'temple-plunderers,' or sacrilegious persons, nor blasphemers of your goddess—Tliis is a remarkable testimony, showing that the apostle liad, in preaching against idolatry, studiously avoided (as at Athens) insulting the feelings of those whom he addressed—a lesson this to missionaries and ministers in general. If Demetrius have a matter (of complaint) against any man, the law Is open—rather, fallen from heaven (v. 35), and models of it were not only sold in immense numbers to private persons, but set up for worship in other cities. [Hows.] What power must have attended the preaching of that one man by whom the de«*-hblow was felt to be given to their gigantic and witching superstition ! 28, 39. Cireat Is Diaita of tlie Epheslans—the civic cry of a populace so pioud of their temple that they refused to inscribe on it the name of Alexander the Great, though he oflered them the whole spoil of his Eastern campaign if they would do it. [iSTBABO in Hows.] having caugitt Gaius and Aristarchus—disappointed of Paul, as at Thessaloiiica (ch.
' the assizes (or court-days) are being holden.' and there are deputies lit., 'proconsuls' (see on ch. 13. 7), i. e., probably, tlie proconsul and his council, as a court of appeal, if ye inquire— 17.5,6). They are mentioned ch. 20. 4; 27.2; Romans 16.
23; 1 Corinthians 1.14; and probably 3 John 1. If it was in the house of Aquila and Priscilla that he found an asylum (see 1 Corinthians 16. 9), that would explain ^lomans 16. 3,4, where he says of them that "for his life they laid down their own necks." [Hows.] rushed . . . tuto tUe theatre—a vast pile, whose ruins are even now a wreck of immense grandeur. [Sik C. Fellowes, Asia Minor, 1839.] 30-34:. when Paul would have entered in (with noble forgetfulaess of self) unto the people ' have .any question.' concerning other matters—of a public nature. For we (the public authorities) are in danger of being called in question—by our superiors.
CHAPTER XX.
Ver. 1-12. Paul fulfils his pukfose of pkoceedinq AGAIN TO Macedonia and Greece—Returning thence, ON HIS route for JERUSALEM, HE REVISITS PHILIPPI and Troas—His ministrations at Troas. This section of the apostle's life, though peculiarly rich in matter, is related with great brevity In the History. Its details must be culled from his own Epistles. 1, it. departed after Pentecost, 1 Corinthians 16. 8. to go into M.xcedonia—in pursuance of tlie first part of his plan, ch. 19. 21 From his Epistles we learn (1.) that, as might have been expected from Its position on the coast, he revisited Troas, 2 Corinthians 2. 12. (See on ch. 16. 8.) (2.) That while ou his former visit he appears to liave done no missionary work there, he now went expressly " to preach Christ's Gospel," and found "a door opened unto him of the Lord" there, wliich he entered so effectually as to lay the foundation of a church there, 6, 7. (3.) That he would have remained longer there but for his uneasiness at the non-arrival of Titus, whom he had despatched to Corinlh to finish tlie collection for the poor saints at Jerusalem (1 Corinthians 16. 1, 2; 2 Corinthians 8. 6), but still more, that he might bring him word what effect his first Epistle to that Church had produced. (He had probably arranged that they should meet at Troas.) (4.) That in this state of mind, afraid of something wrong, he "took leave" of the brethren at Troas, and went from thence into Macedonia. It was, no doubt, the city of Philippi that he came to (landing at Nicopolis, its seaport, see ou ch. 16. 11, (the demo4, t. e;, the people met in public assembly), the disciples suffered him not—The tense used implies only that they were uii/tgr their efforts to restrain him; which might have been unavailing but for what follows. And certain of the chief of Asia—li/., "And certain also of the Asiarchs.' These were wealthy and distinguished citizens of the principal towns of the Asian province, chosen annually, and ten of whom were selected by the proconsul to preside over the games celebrated in the month of Maj' (the same month which Romanism dedicates to the Virgin). It was an office of the higliest honour, and greatly coveted. Certain of tliese, it seems, were favourably inclined to the Gospel, at least were Paul's "lisuds," and knowing the passions of an Athesiau mob, excited during the festivals, "sent (a message) to him desiring him not to adventure himself into the theatre." they drew Alexander out of tl»e multitude, tlie Jews putting him forward—rather, 'some of the multitude urged forward Alexander, the Jews thrusting him forward.' As the blame of such a tumult would naturally be thrown upon the Jews, who were regarded by the Romans as the authors of all religious disturbances, they seem to have put forward this man to clear them of all responsibility for the riot. (Bengel'S conjecture, that this was Alexander tlie coppersmith, 2 Timothy 4. 14, has little to support it.) toecltoned witli tlie hand—cf. ch. 13.
16; 21. 40. would have made his defence—'oflered to speak in defence.' But when tliey knew lie was a Jew, 12), as appears by comparing 2 Corinthians 11. 9, where "Macedonia" is named, with Philippians 4. 15, where it appears that Philippi is meant. Here he found the brethren, whom he had left on his former visit in circumstances of such deep interest, a consolidated and thriving Church, generous and warmly attached to their father in Christ; under the superintendence, probably, of our historian, "the beloved physician" (see on ch. 16. 40). All that is said by our historian of this Macedonian visit is tliat "he went over those parts and gave them much exhortation." all with one voice, for tite space of two hours, cried out. Great is Diana, &c.—Tlie very appearance of a Jew had the opposite effect to that intended. To prevent him obtaining a hearing, they dx'owned his voice in one tumultuous shout in honour of their goddess, which rose to such frantic enthusiasm as took two hours to e.xhaust itself. 35-41. when the town-clerlt—keeper ol the pulilic archives, and a magistrate of great autliority. lind appeased (' calmed') the people (' the multitude')—which (5.) Titus not having reached Philippi as soon as the aposthe very presence of such an officer would go far to do. he said , . , what man . . . kitoweth not titat tlie city of the Ephesians Is a worshipper of the great goildess Diana lit., 'the neocoros or warden.' The word means 'temple-sweeper;' tlien, 'temple-guardian.' Thirteen tle, "his flesh had no rest, but lie was troubled on every side: without were fightings, within were fears" (2 Corinthians 7. 5). (6.) At length Titus arrived.to thejoy of the apostle, the bearer of better tidings from Corinth than he liad dared to expect (2 Corinthians 7.6, 7, 13), but chequered by painful intelligence of tlie efforts of a hostile party to undermine his apostolic reputation there (2 COcities of Asia had an interest in tlie temple, but Ephesus was honoured with the charge of it. (Various cities have claimed this title with reference to the I'irj/iiioicertain riiitliians). (7.) Under the mixed feelings which this produced, he wrote—from Macedonia, and probably Pliilippi saints.) [Webster and Wilkinson.] and of tlie image which fell down from Jupiter— ' from the sky' or ' from beaven.' See on «. 27. ' Witli this we may compare various legends cuncerntngliaagesand picturesin tlie Romish Church, such as the traditional likenesses of Clirist, which were said to be " not nnuie with hands." ' [Weh-
—Jiis SECOND Epistle to the Corinthians (see Introduction to 2 Corinthians) ; despatching Titus with it, and along with him two other unnamed deputies, expressly chosen to take up and bring their collection for the poor saints at Jerusalem, and to whom he bears thf l)eauiit'u) testimony, that they were "the glory of Cnrlst" (2 OoiiTEil and WiLKIIfSON.] Seeing that these things can- Paul G)eth to Macedonia. ACTS XX. On his way to Jerusalem, he Reaches Milelm. haps to announce and prepare for the apostle's coining, tarried for us at Troas. And we sailed . , . from Plill> ippl after tlie days of unleavened bread—(i. e., the Passover). This, compared with 1 Corinthians 16. 8, shows that the three months spent at Corinth {v. 3) were the winter months, came to Troas—for the third and last time. (Hee on ch. IB. 8, and on t'. 1.) in five days— As it r/iiglit have been done in two days, the wind must I !ive been adverse. The vivid style of one now present will be here again observed, where we abode seven days—i. p., arriving on a Monday, they stayed over tlie Jewish sabbath anil the Lord's Day following; occupying himself, doubtless, in refreshing and strengthening fellowship with the brethren during the interval. 7. upon the llrst day of the weel<, wlien tile disciples came togetlier — This, compared with 1 Corinthians 16. 2, and other similar allusions, plainly indicates tluit tlie Christian observance of the day afterwards distinctly called " tlie Lord's Day," was already a fixed practice of tlie churches. Paul preaclied—('discoursed'). The tense implies continued action—'kept discoursing.' 8. tliere were many liglits in tlie upper vliainl>er—not a mere piece of grapliic detail by an eye-witness [Hackett, Hows], but mei Uioii-d, probably, as increasing the heat and contributing to drowsiness [Webster and Wilkinson], as the next clause seems to show. 9. in a (' the') window—or window-seat, or I'ecess. fell down from tlie third loft rinihians 8.22,23). (8.) It must have been at tliis lime tliat he penetrated as far as to the confines of " lUyricum," lying along the shores of the Adriatic (Romans l.!. I'J). He would naturally wish that liis second Letter to the Corinthians should have some time to produce ils proper eflect ere he revisited them, and this would appear ii convenient opportunity for a north-weslern circuit, which would enable him to pay a passing visit to the churches at Thessalonica and Berea, though of this we have no record. On liis way soutliward to Greece, he would preach the Gospel in tlie intermediate regions of Epirus, Tlxessaly and Baeotia(see Romans 15. ID), though of tliis we have no record, he came into Greece—or Acliaia, in pursuance of the second part of his plan, cli. 19. 21. 3. And tliere abode three months—Thougli the province only is here mentioned, it is the city of C'orimth that is meant, as the province of "Macedonia," v. 1, meant the city of Philippi. Some rough work he anticipated on his arrival at Corinth (.2 Corintliians 10. 1-8, 11 ; IX 1-10), tliougli he had reason to expect satisfaction on the wliole; and as we know there were other churches iu Achaia besides that at Corinth (2 Corinthians 1. 1; 11. 10), he would have time enough to pay them all a brief visit during the three months of his stay there. This period was rendered further memorable by the despatch of the Ki'Istle to the Romans, written during his stay at Corinth, and sent by " Plioebe, a servant('deaconess')of the Church at Cenchrea" (see on ch. 18. 3), a lady apparently of some standing and substance, whp was going thither on private business. (See on Romans 16. 1 and Introduction to Kpistles to Romans.) And >vhen the Jews laid wait for him, as he was about to sail into Syria—He had intended to embark, probably at Cenchrea, the eastern harbour of tlie city, for Palestine, on his route to Jerusalem, the third part of his plan, ch. 19. 21. But having detected some conspiracy against his life by his bitter Jewish enemies (as at Damascus, ch. 9. 22-25, and Jerusalem, ch. 9. 2!», 30), he changed his plan, and determined " to return" as he had come, " through Macedonia." As he was never more to return to Corinth, so this route would bring him, for the last time, face to face with the attached disciples o( Berea, (' story')and was taken up dead— ' Tlie window projected (according to the side of the room where it was situated) eitliijr over the street or over tlie interior court; so that In either case he fell on tlie hard earth or pavement below.' 10-ia. Paul . . . fell on Iilni—like Elislia, 2 Kings
4. 34. his life is in him—now restored ; cf. Mark 5. 39. broken bread and eaten—with what a mixture of awe and joy alter such an occurrence! and eaten—denoting a common repast, as distinguished from the breaking of the eucharistic bread, and talked a long while, even till break of day. How lifelike this record of dear Christian fellowship, as free and gladsome as it was solemn ! (See Ecclesiastes 9. 7.) 13-38. Continuing his route to Jerusalem, hb REACHES Miletus, whence he sends for the elders OF Ephesus—His farewell address to them. 13, 14. we , . . sailed (from Troas) unto Assos; there to take in Paul: for so had he appointed, minding himself to go afoot— ' to go by land.' (See on Mark 6.
Thessalonica and Philippi. 4, 5. tliere accompanied him into (the province of) Asia, Sopater of Berea—Tlie true reading, beyond doubt, is, 'Sopater [the son] of Pyrrhus of Berea.' Some think this mention of his father was to distinguish liim from Sosipater (the same name in fuller form), mentioned Romans 10. 21. But that they were tlie same person seems more probable, of the Thessalonlans, Aristarchus—See on ch. 19. 29. anA Secundus— ofwhom nothing el.se is known. Gains of Derbe—Tliough the Gaius of ch. 19. 29 is said to be of " Macedonia," and this one "of Derbe," there is no sul Kcient reason for supposing them dif Terent persons; on the contrary, Romans
33.) In sailing southward from Troas to Assos, one has to round Cape Lectum, and keeping due east to run along tiie northern shore of the Gulf of Adramyttium, on which it lies. This is a sai-1 of nearly forty miles ; whereas by land, cutting right across, in a south-easterly direction, from sea to sea, by that excellent Roman road which then existed, the distance waS' scarcely more than half. The one way Paul wished his companions to take, wliile he himself, longing perhaps to enjoy a period of solitude, took the other, joining the ship, by appointment, at Assos. came to MItylenc—the capital of tlie beautiful and classical islaixl of Lesbos, which lies oppo-
16.23, cf. with 3 John 1, wlien; there is hardly any reason to doubt that the same Gaius is aildressed, seems to show that though he spent an important part of his Christian life away from his native Dtrbe, he had latterly retired to some place not very far from it. and Tlinotlkcus—not probably of Derbe, as one miglit suppose from this verse, but of Lystra (see on ch. 16. 1); both being so associated in his early connection with tlie apostle that tin: mention of the one in the previous clause would recall the otlur on the mention of his name, and of Asia, Tj'elklcus and Trophlmus—The latter was an Kpliesian, and prol)al)ly the former. They seem to have put themselves, from this time forward, at the apostle's disjjosal, and to the very last been a great comfort to 111 m. (Kphesians 0. 21. 22 ; Co- }ossians 4.7, 8; ch. 21.29; 2 Timothy 4.12, 20.) From the iTicntion of the places to whicli eacii of these companions b(;longed, and still more tlie oider in wliicli they oCcur, we are left to conclude that tliey were deputies from their respective churches, charged wit h taking up and bringing on the collection for the poor saints at Jerusal(>m, site the eastern shore of the ^Egean Sea, about thirty miles soutli of Assos; in whose harbour they seem to have lain for the night. 15, IG. came the next day over agaihst Chios— now Scio: one of the most beautiful of those islamls between which and the coast the sail is .so charming. They appear not to have touched at it. next day we arrived ('touched' or 'put in') at Samoa—another Island coming quite close to the mainland, and about as far south of Chios as it is south, of Lesbos, tarried (for the night) at Trogyllium—an anchorage on the project., ing mainland, not more than a mile from the southern extremity of the Island of Samos. next day we came to Miletus—on the mainland; the anciei.it capital of Ionia, ni'ar the mouth of the Meander. For Paul hud determined to sail by (or '.sail past ') Kpliesus—He was right opposite to it when approach in;; Chios, because he would not spend tlme iii Asia (tlie .'\sian province of wlihrli Ephesus was the chief city); for lie hasted, if. . . possible ... to be at •Teriisnlem the day of Pentecost—as a suitable season for giving; in the great co Ueotluu from all first at Berea, next at Thessalonica, then at Philippi [Mown], where we gather thai our historian himself rejoined t/ieparh/ (from the resumption at v. 5 of the "ire," dropped at ch. 16.17), by whom tiie I'liilippian co Uecl imi would natuially bo brought on a, 0. TheNeoliij; btlorc—pci208
FaiU's Address to the Elders of Epliesus. ACTS XX. He Commits to them the Care of God! s Flock. self, on which all the clinrges against him turned; (2) the Biinien of thai Gospel which lie preached— Grace ; it was "the Gospel of Ihe Grace of God." 25-37. 1 know tliat yc all . . . shall see my face no more—not an inspired prediction ol what was certainly to be, but wliat the apostlie western churches, for keeping the feast, and clearing
Jils apostolic position witii the Church, then repn sen ted in large number at Jerusalem. The words imply that there was considerable ground to doubt if he would attain this object—for more than three of the seven weeks from Passover to Pentecost had already e.xpired—and they are inserted evidently to explain why he did not on<-e more tle, in his peculiar circumstances, fully expected. WlieUier, Iherefore, he ever did see them again, is a question to be decided purely on its own evidence, lam pure from tlie blood of all men—;Ch. 18. 6 ; and cf. 1 Samuel 12. visit Ephesus. 17. from Miletus lie sent to EyUesiis, and called the ciders of the church—jVs he was now some forty miles south of Ephesus, we might tliiiik that more time would be lost by sending thus far for tlieelili-rs tocome to him, than by going at once to Ephesus itsi lf, when so near it. But if unfavourable winds and stormy weatlier had overtaken them, his object could not hav.e been attained, and perhaps he was unwilliug to run the 3, 5; Ezekiel 3. 17-21; 33. 8,9.) For I have not shunned to dccliire all the counsel of God—God's way of Salvation, anil His kingdom of souls saved by His Son Jesus Christ. See Lukii 7. 30. 28. Take heed . . . unto yourselves—Cf. 1 Timothy 3. 2-7; 4. 16 ; 6. U. and to tlic flock —Cf. Hebrews 13. 17. Observe here how X\\e personal is put before the pri Moral care, over . . . which tlie Holy Ghost hath made you—Cf. John 20. 22, 23; Ephcsians 4. risk of detention at Ephesus by the slate of the Church, and other causes. Those here called "ciders" or "presbyters," are in u. 28 called " bi.'ihop.i." (See nole there.) The identity of presbyters and bishops in tJ)e >\'w Testament is beyond all reasonable dispute. 18. Te Itiiuiv
8, 11, 12; Revelations 3. 1. (Ch. 14. 23 shows that the apostle did not mean to exclude /t«»na/i ordination.) overseerg —or, as tlie same word is everywhere else rendered in our version, ' bishops.' ' The English Version has hardly dealt fair in this case with the sacred text, In rendering the word "overseers," whereas it ought here, as in all other places, to have been 'bishops,' in order that the fact of elilersaiid bishops h.aving been originally and aposto Ucally sy nonj-inous, might be apparent to the ordinary English reader, which now it is not.' [Alfobd.] The distinction between these oflices cannot be certainly traced tilt the second cenltiry, nor was it established till late in that century, to fctd t3»e C'liurcli of God—or, ' the Church of the Ijord.' Which ol these two readings of the text is the true one, is a question which has divided the best critics. The evidence of MSS. preponderates in favour of 'tub LoKD;' soiueof the mostaneieut Versions, tliough net all, so read; and Athanasius, the great champion of llie supreme Divinity of Christ early in the fourth century, sajs the expression ' Church of God. . . after what manner I have been xi'lth you at all seasons, &c.—For the Christian integritjand tidelity of his whole official intercourse with them he ap;)<-als to themselves. 19. Serving the Lord (Jesus) with nil Jiumillty . . . and many tears and temptations—Sell-exaltation was unknown to him, and ease of niind: Pie "'sowed in tears," froia anxieties both on account of the converts for whom he "travailed in birth," and of the Jews, whose bitter hostility was perpetnallj' plotting against him, interrupting his v/ork and endangering his life. !40. kept back—timidly withheld from fear of consequences, notliing tliat was profitable—editlcatiou directing all. have tauglit yoti publicly, and from Itouse to house—Did an apostle, whose functions were of so wide a range, not feel satisfied without private as well as public ministrations? How then must jpasto-s feel? [Bengel.] 31. testifying both to Jews and Greeks (labouring under a common malady, and recoverable only by a common treatment) repentance toward God and faith towards our Lord Jesus Christ—See on ch. 5. 31. Repentance, as distinguished from faith, is that state of the " honest and good heart" which arises from a discovery of one's contrariety to the righteous demands of the Divine law. This Issiiidtobe "towards God," because seeing Him to be the party dishonoured by sin, it feels all its acknowledgments and compunctions to be properly due to Him, as the great Lawgiver, and directs them to Him accordingly; condemning, humbling Itself, and grieving before Him, looking also to Him as Its onlj' Hope of deliverance. Kaith ' is unknown to the Scriptures. Which reading, theu, does the internal evidence favour? As 'Church of God ' occurs nine times elsewhere In Paul's writings, and 'Church of the Lord' nowhere, the probability, it issaid, is, that he used his wonted phraseology herealsi). Butif he did, it is extremely dil Scult tosee how so many early transcribers should have altered it into the quite unusual phrase, 'Church of the Lord ;' whereas, if the apostle did use this latter expression, and the historian wrote it so accordingly, it is easy to see how transcribers might, from being so accustoned to the usual phrase, write it 'Church of God.' On the whole, therefore, we accept the second reading as most probably the true one. But see what follows, which he linth purcliased (' made his own,' 'acquired') with his own blood —'His own' is emphatic: q. d., 'That glorified Lord who from the right hand of power in the heavens is gathering and ruling li.e Church, and by His Spirit, through human agency, hath set you over it, cannot be indifferent to iUs welfare in your hands, seeing He hath given for it His own most precious blood, thus making it His own by the dearest cf all ties.' The transcendent sacredness of the Church of Christ is thus made to rest on the Dignity of Is said to be " lowards our Lord Jexus ChrLit," because in that frame of mind just described it eagerly credi Is the testimony of relief divinely provided in Christ, gladlj' embraces the overtures of reconciliation in Him, and dii-ects all its expectations of salvation, from its first stage to it.s last, to Him as tlie one appointed Medium of all grace from God to a sinful world. Thus we have here a i)rief summary of all Gospel preaching. And it is easy to see why repentance is here put before faith; for the former must of necessity precede the latter. Tliere is a repentance subsequent to faith, the fruit of felt pardon and restoraits Lord and the consequent preciousness of that blood which He shed for it. And as the sacrilicial atoning cr.aracter of Christ's dcatu is here plainly expiressed, so His supreme dignity is implied as clearly by the second reading as it is expressed by the first. Wliat a motive to pa Storal fii JieliUj is here furnished ! 89, 30. after' my departure shall grievous wolves enter in among yon—Two classes of coming enemies are here aniiounced, the one more external to themselves, the other bred in the bosom of their own community; both were to be teachers, but the one, "grievous wolves," not sparing, i. e., making a prey of tlie (lock; the ol her, simply sectarian "perverters" of tile truth, with the view of drawing a party after them. I'erhaps the one pointed to that subtle poison of Oriental Gnosticism which we know to have very eaUy infected tlie Asiatic cliurches ; the other to such Judaizing tendencies as we know to have troubled nearly all the early cliurches. See the Ejiistles to the Epliesians, ColoS' tians, uud 'I'imothy, also those to the seven churches oX tion. It was tliis which drew the teai'S wilh which the Saviour's feet were once so copiously moistened. (Luke
7. 37, as, 47; and cf. Ezekiel 16. Ci) But that is not the light in which It Is here presented. 83,23. And now, beliold, I ("I " is emphatic here) bound in tlie Spirit—ef. ch. 19.
21. This Internal pressure, unattended with any knowledge of "what was to befall him there," was the result of that higher guidance which shaped all his movements.
Save that tlie Holy Ghost witnesseth In every city, <i:c. —by prophetic utterances from city to city, as ch. 11.4;
21. 10, 11. Analogous premonitions of coining events are not unknown to the general method of God's providence. Tliey would tend to season the ai)ostle's spirit. 'H. But none of these things move me, neitlier, &.C.—In this noble expression of absolute dedication to the service of Christ and preparedness for the worst that could befall him In such a cause, note (P "lis Jealousy for the peculiar diaracler of his mission, as imnte UiaU'lj/ Jrom Christ Him-
PkIuI Journeyeth to Jerusalem, ACTS XXI. ivhere he Addrvsseth the Elden. were taken along with their parents, but must have joined in this act of solemn worship. See on Epliesians
Asia (chs. 2. and 3). But watchfulness against all that tends to injure and corrupt the Cliurch is the duty of its pastors in every age. 31. l>y tUe space of three years speaking in round numbers; for it was nearer tliree tlian two years. I ceased not to warn every mie night and day with tears—What an appeal to be able to make! 'And if this was an apostle's part, how much more a pastor's!' [Bengel.] 3!J-35. I commend you to God— the almighty Conservator of His people, and to the word of his grace—that message of His pure grace (v.
6. 1. 7. when we had tinlshed our course ('compleliug the voyage") from Tyre, we came (which they would do the same day) to Ptolemais—anciently called Aceho (Judges 1. 31), now St. Jean d'Acre, or Acre, and saluted the brethren, and abo<le, &c.—disciples gathered probably as at Tyre, on the occasion mentioned ch. II. 19. 810. next day We [that were of Paul's company] departed —(The words in brackets are omitted in the best MSS. They were probably added as the connecting words at the head of some church lessons.) and came to Csesarea—
24) by the faith of which He keeps us (1 Peter 1.5). which (i. e., God) Is able to build you up, and to give you an Inheritance, &c.—Observe how Salvation—not only in its run along the coast, southward, of some thirty miles. Philip the evangelist— a term answering apparently very much to our missionary IHovfS], by whose ministry such joy had been dil Tused over Samaria, and the Ethiopian eunuch had been baptized, ch. 8. one of the seven (deacons)—who had "purchased to himself a good degree" initial stages of pardon and regeneration, but in all its subsequent stages of " up-building," even to Us consummation in the final inheritance—is here ascribed to the "ability" of God to bestow it, as in Romans 16. 2-3; Ephesians 3. 20; particularly Jude 24; and cf. 2 Timothy 1. 12, where the same thing is ascribed to Christ, among all them wlilch are sanctified—Sauctificalion is here viewed as the final character and condition of the heirs of glory, regarded as one saved companj'. these bonds—doubtless holding them up, as before Agrippa in chains, ch. 26. 29. have ministered unto my necessities, and to them tliat were with mc—See ch. 18. 3; and 1 Corinthians 4. 12; 9. 6, written from Ephesus ; also 1 Thessaloniaus 2. 9. that so labouring (as I have done, for others, as well as myself) ye ought to support the weak, and to remember tlie words of the Liord Jesus, liow he ('how Himself) said, It is more blessed to give than to receive, &c.—Th is golden saying, snatclied from oblivion, and here added to the Church's abiding treasures, is apt to beget the wish that more of what issued from those Lips wliicli "dropped as an honeycomb," had been preserved to ns. But see on John 21. 25. 36-38. he luieeled ilown and prayed witli them all, Ac—Nothing can be more toucliing than these three concluding verses, leaving an indelible impression of rare ministerial fidelity and al Tectiou on the apostle's part, and of warm admiration and attachment on the part of these Ephesiau presbyters. Would to God that such Bcenes were more frequent in the Cliurch !
(1 Timothy 3. 13). He and Paul now meet for the first time, some twenty-five years after that time, the same man Iiad four daughters . . . whiclk did prophesy fulfilling Joel 2. 28 (see ch. 2. 18). This is mentioned, it would seem, merely as a higli distinction divinely conferred on so devoted a servant of the Lord Jesus, and proljably indicates the high tone of religion in his family, tarried there many ('a good many') days — Finding himself in good time for Pentecost at Jerusalem, he would feel it a refreshing thing to his spirit to hold Christian communion for a few days with such a family, there came down from Judea (the news of Paul's arrival having spread) a certain prophet . . . Agabus—no doubt the same as in cli. 11. 28. 11-14:. So shall the Jews bind the man that owneth this girdle, &c.—For though the Romans did it, it was at tlie Jews' instigation, v. 33; ch.
28. 17. Such dramatic methods of announcing important future events would bring the old prophets to remembrance. (Cf. Isaiah 20. 2, &c. ; Jeremiah 13. 1, and EzekieJ
5. 1, &c.) This prediction and that at Tyre (v. i) were intended, not to prohibit him from going, but to put his courage to tlie test and when he stood the test, to deepen and mature it. we and titey at that place (the Cesarean Christians) besought him (even with tears, v. 13) not to go to Jerusalem. Then Paul answered, AVhat mean ye to weep and to break mine heart, <Sc.—Beautiful union of manly resoluteness and womanly tenderness, alike removed fronr mawkishness and stoicism! 1 am ready not to be bound only—7. d., ' If that is all, let it come.' but to die, ike.—It was well he could add this, for he had that also to do. 15, 10. we took up our carriages ('our baggage'), and went up to Jerusalem—for the Jijih time after his conversion, thus concluding his third misxion-
CHAPTER XXI.
Ver. 1-16. Sailing from Ephesus, tuey land at Tykk, and thence sailing to Ptolemai-s, they pkoceed by land to ciesakea and jekusalem. 1. we were gotten ('torn') from tliein—expressing the difficulty and pj-in of the parting, wltli a straiglit course running bel'ore the wind, as ch. 10. II. ujilo Cous ('tos') —an island due south from Miletus, whicli lliey would reach in about six hours, and coming close to tlie mainland, tlie day following unto Rliodrs—anotlier island, some fifty miles to tlie soutli-east, of brilliant classic memory and beauty, thence unto Patara—a town on the magnificent mainland of Lycia, almost due east from Rhodes. It was the seat of a celebrated oracle of Apollo. ai-y lour, which proved his last, so far as recorded ; for thougli he accomplislied t-iie fourth and last part of the missionary plan sketched out, ch. 19.21—"After I have been at Jerusalem, I must also see Rome"—it was as "a prisoner of Jesus Clirist." went with us . . . and brought witik tliem (ratlier, 'brought us to ) on* >Inason of Cyprus, an old disciple, &c.—not an agrU disciple, but probalily 'a disciple of old standing,' perhaps one of the 3000 converted on the day of Pentecost, or, more likely it. And iliiding asliip (their -former one going no farther, probably) to Phoenicia—.See on ch. 11. 19. went abroad One would almost think tliis extracted from a Journal of the voyage, so graphic are its details. 3. when we . . . discovered ('sighted,' as the phrase is) Cyprus, we left It on tiie left hand—i. e., steeretl south-east of it, leaving it on the north-west, sailed into (' unto')!^yrla, and landed at Tyre—tlie celebrated seat of maritime commerce for East and West. It might be reached from Patara in aliout two days, there the ship was to unlade lier bui-den which gave the apostle time for what follows, 't-0. linding disci|>les (' finding out the disciples')—implying some still, drawn to the Saviour Himself during His lifetime. He had conie, probably, willi tlie otlier Cyprians (eh. Jl.
20), to Aiitiocli, "pi( acliiug the lA)rd Jesus unto the (Jrecians," and now he appears settled at Jerusalem.
17-10. Paul keports the events of his Thikd Mi.sSIONARY JoUltNEY—In THE TE.MPLE, PURIFYING HIMKELF FROM A JKWI.SH VOW, HK IS SEIZED BY A MOB AND BEATUN TO THE DANGER OF HIS LIFE—TlIK UPKO.\K BECO.MJNG UNIVERSAL, THE HOMAN CoMMAND.\NT HAS HIM BROUGHT IN 1'1I.4.INS TO THE FORTItE.SS, FROM THE STAiHS OF WHICH HE IS PER.MITrED TO ADDRKSS THE PEOPLK. The apostle was full of anxiety about tliis visit to Jerusalem, from the numerous prophetic intimalious of danger awaiting him, and having reason to expect the presence at tliis ft ast of the very parties from whose virulent rage he had once and again narrowly escaped with his life. Hence we tliul liiin asking tlie Roman Christians to wressearcli. Tliey would expi'ct such, from what is recorded, ch. 11. 19. Perhaps they were not many; yet there were gifted ones among tliem. wlio said to Paul . . . that he should not go to .Jerusalem—See on <'h. 2t). 23; also on t<. 11-11. tiiey all brouglit us on our way with wives and children . . . and we knrrlcil down on the shore and prayed, &c.—See on cli. 20. ,'i()-3.S. Observe tle with him in prayer, " for the Lord Jesus Christ's s&ke. iifcre that the children of these Tyrian disciples not only
Paid Assaulted in the Temple. ACTS XXII. Sis Defence from the Stairs of the Forlrest.
CHAPTER XXII. and for the love of the Spirit, that he might be delivered /rwi tnem that believed not in Judca," as well as "that his Ver. 1-30. Paul's defenck from the .stairs of thb FORTRESS— The kage of the audience burstino FORTH, THE COMMAJtDANT HAS HIM BROUGHT INTO THE FOltTTOBE examined BY SCOURGING, BUT LEARNING THAT HE IS A Roman, he orders his release and commands THE Sanhedrim to try him. l, 3. when they heard
Bervice which he had for Jerusalem (the great collection for the poorsaints there) might be accepted of the saints," Romans 15. 30, 31. 17-19. the bretliren received iis gladly—the disciples generally, as distinguished from the official reception recorded in ti. 18. Paul went In with U8 unto James ; and all tlie elders were present —to "report himself" formally to the acknowledged head of the Church at Jerusalem, and his associates in . . . the Hebrew tongue (see on ch. 21. 40) they kept the more silence—They could have understood him in Greek, and doubtless fully expected the renegade to address them in that language, but the sound of their holy mother-tongue awed them Into deeper silence. 3. a Jew of Tarsus, brought up in this city, at the feet (see on Luke 10. 39) of Gamaliel—(See on ch. 5. 24)—a fact of great importance in the apostle's history, standing in the same relation to his futui'e career as Moses' education In the Egyptian court tq the work for which he was destined, office. See on ch. 15. 13. Had any other of the apostles been in Jerusalem on that occasion, it could hardly fail to have been noted, he declared particularly (in detail) nrhat God had wrouglit among the Gentiles by Ills ministry—as on previous occasions, ch. 14. 27; and see Romans 15.15; no doubt referring to the insidious and systematic efforts of the Judaizing party in a number of places to shrivel the Church of Christ into a Jewish sect, and his own counter-procedure. aO-35. they glorified the Iiord, &c.—constrained to justify his course, notwithstanding the Jewish complexion of the Christianity of Jerusalem, they are informed . . . that thou teachest tlie perfect manner of the law of the fathers—the strictest form of traditional Judaism, zealous ('a zealot') toward God as ye all are this day—his own murderous zeal against the disciples of the Lord Jesus being merely reflected in their present treatment of himself. 4. I persecuted, &c.—See on ch. 9. 1, 2, 5-7. the high priest all the Jews which are among the Gentiles (those re Siding in heathen countries) to forsake Moses, &c.—This calumny of the unbelieving Jews would lind easy credence amon the Christian zealots for Judaism, we have four men (Christian Jews, no doubt) which have a vowperhaps kept ready on purpose, be at chax-ges with them i. e., defray the expense of the sacrifices legally required of them, along with his own, which was deemed a mark of Jewish generosity, touching tlie Gentiles . . . we have written and concluded tliat they observe no such thli\gs, &c.—This shows that with all their conciliation to Jewish prejudice, the Church of Jerusalem was taught to adhere to the decision of the famous council held there (ch. 15). 3G. to signify (i. e., announce to the (still alive) doth bear me witness, and all tlie estate of the elders—the whole Sanhedrim. 8. Jesus of Nazareth—('The Nazarene.') See on ch. 9. 5. 9-11. the men, &C.—See on ch. 9. 7, &c. 13. Ananias, a devout man, according to tike law, having a good report of all the Jews which dwelt there—One would not know from this description of Ananias that he was a Christian at all, the apostle's object being to hold him up a.s unexceptionable even to the most rigid Jews. 13-15. The God of our fathers hath chosen thee—studiously linking the new economy upon the old, as but the sequel of it; both havfng one glorious Author, that thou shouldest sec that ('the') Just One—cf. ch. 3. 14; 7.52. and hear the voice of his mouth—in order to place him on a level with the other apostles, who had "seen the (Risen) Lord." be baptized and wash away thy sins—This way of speaking arises from baptism being the visible seal of remission, calling on the name of the Lord—rather, ' Iiaving called,' i. e., after having done so; referring to the confession of Christ which preceded baptism, as ch. 8. 37. 17-31. priest) the accomplishment of the days of purification, &c.—See on Numbers 6. 13-21. 27-30. the Jews of Asia—in all likelihood those oi Ephesus (since they i-ecognized Tropiiimus apparently as a townsman, d. 29), embittered by tlieir discomfiture, ch. 19. 9, &c. Trophlmus —See on cli. 20. 1. took Paul, and drew him out of the temple ; and forthwith the doors were shut—that the murder they meant to perpetrate might not pollute that holy place. 31. tidings came lit., ' went up,' it came to pass, &c.—This thrilling dialogue between the glorified Redeemer and his chosen vessefl is nowhere else related. When I was come again to Jerusalem—on the occasion mentioned ch, 9. '26, &c. while I prayed in the temple—He thus calls their attention to the fact that after his conversion he kept up his connection with the temple as before, get quickly out of Jerusalem (cf. ch. 9. 29), for they will not receive tliy testimony . . . And I said, Lord, they know, &c. : q. d., ' Can it be. Lord, that they will resist the testimony of one whom they knew so well as among the bitterest of all against thy disciples, and whom nothing short of resistless evidence could have turned to Thee'.'' Depart, for 1 will send thee far hence unto the Gentiles q. d., 'Enough; thy testimony is not to be thrown away upon Jerusalem ; the Gentiles, afar off, are thy peculiar sphere.' 33, 33. gave him audience to this word . . . then . . . Away with sucli a fellow from the earth, &c.—Their national prejudices lashed into fury at the mention of a mission to the Gentiles, they would speedily have done to him as they did to Stephen, but for the presence and protection of the Roman officer. 34-'36. examined by scourging according to the Roman practice, that he might know wherefore they cried so—Paul's speech being to him in an unknown tongue, he concluded from the horror which i. e., to the fortress of .Vntonia, where the commandant resided. See on v. 32. This part of the narrative is particularly graphic, the cliief cai>tain— ' the chiliarch,' or tribune of the Roman coliort, whose full number was 1,000 men. 33. commanded him to be boiuid with two chains—See on ch. 12. 34. some cried one thing—The difficulty would be so to state his crimes as to Justify their proceedings to a Roman ol Rcer. to be carried Into the castle—rattier, perhaps, ' the barracks,' or that part of the fortress of Antonia appropriated to the soldiers. 'The fort was built by Herod on a high rock at the north-west corner of the great temple area, and called after Mark Antony. 35, 36. Away with him—as before of his Lord, Luke 23. 18; John 19. 15. 37-40. Art not thou that Egyptian, (fee.—Tlie form of the question implies that the answer is to be in the negative, and is matter of some surprise: q. d., 'Tliou art not then,' Ac? madest an uproar, &c.—The narrative Is given in Josephus {.Tctvi.th War, ii, 8. B; and 13. 5), tliougli his two allusions and ours seem to refer to dit Terent periods of the rebellion, acitlzen of no mean city—See on ch. 16. 37. stood on the •tatrs—'What nobler spectacle than that of Paul at this moment! There he stood, bound with two chains, ready to make his defence to the people. The Roman commander 8it.s liy, to enforce order hy liis presence. An enraged populace look up to him from below, yet in the midst of so many dangers, how self-possessed Is he, how tranquil !' [Chky.sostom (or in his name) in Hacket.] a It kindled in the vast audience that he must have been guilty of some crime. Paul said to the centurion that stood by—to superintend the torture and receive the confession expected to be wrung from him. Is it lawful foi you to scourge a man that Is a Roman, itc.—.See on ch. fp-cat silence—tlie people awed at the permission given hlra by the commandant, and .seeing liitn silting as a listener, in the Hebrew tongue-the Ky ro-Clialdaic, the vernaculyr tongue of the Palestine Jews since the captivity
16. .37. 37-39. Art thou a Koman I — show! ng that his being of Tarsus, which h(^ liail told him before (ch. 21. 39) did not necessarily imply that he was a Koman citizen, With a great sum obtained 1 this freedom—Koman cit-
PauPs Defence before the Sanhedrim. ACTS XXIII. He is Encouraged by a Vui'ffn, izenship was bought and sold in the reign of Clandins, we know, at a high price: at a subsequent date, for next to nothing. But to put in a false claim to this privilege was a capital crime. I was [free] born {'born to it')—by purchase, or in reward of services, on the part of his father or some ancestor, chief captain feared, &c.—See on ch. their opinions, but only to explain it away as sonictliing not worth raising a noise about. (The following words, " Let us not fight against God," seem not to belong to the original text, and perliaps are from ch. 5.39. In this ca.se, either tlie meaning is, 'If he has had some Divine communication, wliat of Diatf or, the conclusion of the sentence may have been drowned in the hubbul), wliich the next verse .shows to have been intense.) 10. tlie chief captain, fearing lest Paul should have been pulled to pieces . . . comm.-vnded the soldiers to go down and take him by force, &c.—Tills shows that the commandant was not liimself present, and lurther, that instead of the Sanhedrim trying thecau.se, the proceedings quickly consisted in the one party attempting to seize the pris-
16. 38. 30. coinmandeil tlie chief priests and all tlielr coimcil to appear— i. e., the .Sanliedrim to be formally convened. Note here the power to order a Sanhedrim to try this case, assumed by the Roman officers and acquiesced in on their part.
CHAPTER XXIII.
Ver. 1-10. Paul's defence before the Sanhedrij: DIVIDES THE RIVAL FACTIONS, FROM WHOSE VIOLENCE THE COMMANDANT HAS THE APOSTLE REMOVED INTO THE FORTRESS. 1. Paul, earnestly beholding the council with a look of conscious integrity and unfaltering courilv oner, and the other to protect him.
15 \ 11-35. In the fortress Paul is cheered by a night VISION — An infamous conspiracy to assassinate him is providentially defeated, and he is despatched BY night with a letter FROM TIIE COMMANDANT TO Felix at CaesAREA, by whom arrangements ARE MADE FOR A HEARING OF HIS CACSH 11. the night following— his heart perhaps sinking, in tlie solitude of his barrrack-ward, and thinking perhaps that all the predictions of danger at Jerusalem were now to be fulfilled in his death there, the Lord age, perhaps also recognizing some of his early fellowpupils. I have lived In all good conscience before God until this day, etc.—The word has an indirect reference to the ' polity' or " commonwealth of Israel," of which he would signify that he had been, and was to that hour, an honest and God-fearing member. 2. t!ie high priest . . . commanded ... to smite him on the mouth—a metliod of silencing a speaker common in the East to this day. [H.\CKET.] But for a judge thus to treat a prisoner on liis (i. e., Jesus) stood by him . . . Be of good clieer, Paul for as thou hast testitied of me In Jerusalem, so must tho<» also at Rome q, d., 'Thy work in Jerusalem trial, for merely prefacing his defence by a protest.ition of his integrity, was infamous. 3, 4. God shall smite thee—as indeed He did ; for he was killed by an assassin during the Jewish war. (JoSKFnvs, Jewish War, ii. 17.9.) thou whlted wall— e., hypocrite (INIatthew 23. 27). Tliis epithet, however correctly describing the man, must not be defended as addressed to a judge, though the remonstrance which follows—"for sittest thou," &c.—ouglit to have put him to shame. 5. I wist mot that he was the high priest—All sorts of explanations of this have been given. The high priesthood was in a state of great confusion and constant change at this time (as appears from JoSEi'HUS), and tiie apostle's long absence from Jerusalem, and perhaps the manner in wliich he was habited or the seat he occupied, with other circumstances to us unknown, may account for such a speech. But if he was thrown off his guard by an insult wliicli touched him to the quick, ' wiiat can surpass tlie grace with wliich lie recovered his self-possession, and the frankness with which he acknowledged his error? If his conduct in yielding to the momentary impulse was not tliat of Christ himself under a similar provocation (John 18. 22, 23), certainly the manner in which he atoned for his fault was Christ-like.' [Hacket.] 0-9. when Paul perceived (from the discussion which plainly had by this time arisen between the is done, faithfully and well done; but thou art not to die here; thy purpose next to "see Rome" (ch. I'J. 21) shall not be disappointed, and there also must thou bear witness of Me.' As this vision was not unneeded now, so we shall find it cheering and upholding him througliout all that befell him up to his arrival there. 12-14. bound themselves with a curse . . . that they would neither eat . . . till they had killed Paul—Cf. 2 Samuel 3. 35; 1 Samuel 14. 24. 15. Now ... ye with the council signify to the chief captain ... as though, &c.—That tliese high ecclesiastics fell in readily with this infamous plot is clear. What will not unscrupulous and hypocritical religionists do under the mask of religion ? The n.arrative bears unmistakaljle internal marks of truth, or ever he come near—Their plan was to as.sassinate him on hia way down from the barratdts to the council. The case was critical, but He who had pledged His word to him that he should testify for Him at Rome provided unexpected means of defeating this well-laid scheme. 16-'32. Paul's sister's son—See on ch. 9. 30. If he was at this time residing at Jerusalem for his education, like Paul himself, he may have got at the schools those hints of the conspiracy on which ho so promptly acted. Then Paul called one of the centurions—Though divinelj' assured of safety, he never allows this to interfere with the duty he owed to his own life and the work he had yet to do. (See on ch. 27. 22-25, 31.) took him by the hand—This shows that he must have been quite in his boyhood, and throws a pleasing light on the kind-hearted impartiality of thisot Ticer. antl now are they reaily, looking for a promise frofm thee—Tlius, as is so often the case with God's iieople, not till the last moment, when the plot was all prepared, did deliverance come. !43, 34. two hundred soldiers—a formidalle guard for such an occasion ; but Roman odicials felt their honour concerned in the preservation of the public peace, and the danger of an attempted rescue woulil seem to require it. The force at Jerusalem was large enough to spare this convoy, the thlr(\ hour of the night—nine o'clock, beasts to set Paul on—as relays, and to carry baggage, unto Felix, the govertior—the procurator. See on ch. 24. 24, '25. 3530. t'laudlus—the Roman name lie would lake on purchasing his citi/.cnslilp. Liyslns—his Greek family name, the most excellent governor—an honorary title of office. I'.ame I with an army— rather, 'with the military.' perceiveil to be accused of questions of their law, &c.— Amidst all his dilhcnlty in getting at the charges laid against Paul, enougli, no doubt, came out to satisfy lilm that the whole was a question of relijioii, and that there was no case for a civil tribunal. gavt> commandment to parties) that the one part were Sadducees, and tlie other Pharisees, he cried out (raising his voice above both parties), I am a Pharisee, the son of a Pharisee (the true reading seems to be, 'the son of Pharisees,' i. e., belonging to a family who from father to son had long been such)—of the hope and resurrection of the dcnd (t. e., not the vague hope of immortality, but the definite expectai'iOn of the resurrection) I am called in question —By this adroit stroke, Paul engages the whole Pharisaic section of the council in his favour; the doctrine of a resurrection being common to both, though they would totally dii Ter in their application of it. This was, of course, quite w:irrantable, and the more so as it was already evident that no impartiality in trying his cause was to be '.coked from such an assembly, the Sadducees say . . . there is no r»'Surreetlon, itelther angel, nor spirit—See on LuliO 20.37. the scribes ... of the Piiarisees' part. . strove, saying. We tlnd no evil In this man, but as to those startling things which lie brings to our ears)'
If a spirit or an angel hath spoken to him—referring, perhaps, to his trance in the temple, of which he had told them, ch. '22.17. They put this favourable construction upon his proc(!edings fnr no otlier reason than that they had found him one of their own parly. Tliey care not to Inquire into the truth of what he alleged, over and above
Pavrs Defence before Felix ACTS XXIV. on the Doctrine of the Resurrtction.
Jerusalem on the evening of the same day (ch. 22. 23, 31); Ma accusers ... to say l>efore tliee—This was not done when he wrote, but would be ere the letter reached. 31, 10, 11, 12, 13. The remaining peiiod referred to (ch. 24. 1). [Meyer.] This short period is mentioned to show how unlikely it was that lie should have had time to do what was charged against him. for to worship—a very different purpose from that imputed to him. 1^2,13. they neither found me . . . neither can they prove the things, &c.—After specifying several pai ticulars, he challenges proof ofany one of the charges brouglit against him. So much for the charge of «eci£iton. 11,1.5. But (his I con-
3-Z. bi-onglit hlin to Antlpatris—nearly torty miles.l'rom Jerusalem, on the way to Cfe.sarea ; so named by Herod in honour of his father, Antipater. On the morrow tUey (Ibe infantry) left tlie liorse—themselves no longer needed as a guard. The remaining distance was about twenty-five or twenty-six miles. 34, 35. asked of wJiat province lie was—the letter describing him as a Roman citizen. I will Iiear tliee—The word means, 'give thee a full hearing.' to be kept in Herod's j«dgment-l»nll fess to thee (in which Felix would see no crime) that after the way they call heresy (lit., and better, 'a sect'), so worship I the God of my fathers (' the aiicesti'al ' praitorinm,' the palace built at CfEsarea by Herod, and now occupied by the Roman procurators; in one of the buildings attached to which Paul was ordered to be kept.
God'). Two arguments are contained here : (1.) Our nation is divided into what they call 'sects'—the sect of llii;Pharisees.and thatof the Sadducees—all thedilt'erence between them and me is, that I belong to neither of these, but CHAPTER XXIV.
Ver. 1-27. Paul, Accused BY A Pkofessionai. Pleader BKFORE Felix, makes his Defence, and is Ri;manded FOK A Further Hearing. At a Private Interview Felix Trembles under Paul's Preaching, bdt keeps HIM Prisoner FOR Two Years, when he was Succeeded BY Festus. 1. after live days—or, ou the lifth day from their departure from Jerusalem. Ananias. . . witli tlie elders-a deputation of the Sanhedrim, a certain orator —one of those Roman advocates who trained tliemselves to another sect, or religious section of the nation, wliicli from its Head they call . Nazarenes : for this reason, and this alone, am I hated. (2.) The Roman law allows every nation to worship its own deities; I claim protection under that law, worshipping the God of my ancestors; even as tliey, only of a ditl'erent sect of the common religion, believing all, &c.—Here, disowning all opinions at variance with the Old Testament Scriptures, he challenges for the Gospel wliich he preached the authority of the God of their fathers. So much for tlie charge of for tlie Ivigher practice of the metropolis by practising in the provinces, where the Latin language, employed in tlie fiernsy. and have hope ... as themselves alloiv, that there shall be a resui-rectlon, &c.—Tills appeal to the court.s, was but imperfectly understood and Roman forms were not familiar, informed . . . against Paul—'laid information,' i. e., put in tlie charges. ^-4. Seeing tUat by thee we enjoy great quietness, &c.—In this fulsome faith of his accusers shows that they were chielly of the Pharisees, and that the favour of that party, to which he owed in some measure his safety at the recent council (ch.
23. 6-9), had been quite momentary. 16. And herein—' On this account,' ' accordingly ;' q. d., looking forward to that awful day (cf. 2 Corinthians 5. 10). I exercise myself—The "1" here is emphatic; g. d., 'Whatever they do, this is my study.' to have always a conscience void of oftence &c.—See ch. 2:3. 1; 2 Corinthians 1. 12, 2. 17, &c.; q. d., ' Tliese are the great principles of my life and conduct—how different from turbulence and sectarianism!' 17. Now after many (' several') years (absence from Jerusalem) I came to bring alms to my nation—referring to the collection from the churches of Macedonia and Greece, which he had taken such pains to gather. This only allusion in the Acts to what is dwelt upon so frequently in his own Epistles (Romans 15. 25, 26; 1 Corinthians 16. 1-4 ; 2 Corinthians 8. 1-4), throws a beautiful light on the truth of this History. (See Paley's -fforce PauimcE.) and (to present) offerings—connected with his Jewish vow : see next verse. 18-ai. found me purified in the temple—not polluting flattery there was a semblance of truth: nothing more. Felix act»id with a degree of vigour and success in suppressing lawless violence. [Josephus. Antiquities, xx. S.
4; confirmed by Tacitus, Ann.xU.Cii]. by tliy providence—a phrase applied to the administriition of the emperors. 5-8. a pestilent fellow ('a plague,' or ' pest') and a mover of sedition among all the Jews (by exciting disturbances among them) throngliout the world See on Luke 2. 1. This was the first charge; and true only in the sense explained on ch. 16. 20. a ringleader of the sect of tlie Nazarenes—the second charge ; and true enough, hath gone about (' attempted') to profane the temple—the third charge; and entirely false, we . . . would have Judged according to our law. But . . . Lysias came upon us, and with great violence took him out of our hands-^a wilful falsehood and calumnious charge against a puljllc officer. He had commanded the Sanhedrim to meet for no other purpose than to "Judge him according to their law ;" and only when, instead of doing so, they fell to disputing among themselves, and the prisoner was in danger of being "pulled it, therefore, by my own presence, and neither gathering a crowd nor raising a stir : If then these Asiatic Jews have any charge to bring against me in justification of their arrest of me, why are they not here to substantiate it? or else let these . . . here say—'Or, passing from all that preceded my trial, let those of the Sanhedrim here present say if I was guilty of aught there,' &c. No doubt his hasty speech to the high priest might occur to them, but the provocation to it on his own part was more than they would be willing to recall. Except . . . this one voice
In pieces of them" (ch. 23. 10)—or as his own letter says "killed of them" (ch. 23. 27)—did he rescue him, as was his duty, "by force" out of their hands, commanding bis accusers to come unto thee—Here they insinuate that, instead of troubling Felix with the case, he ought to have left it to be dealt with by the Jewish tribunal; in wliich case his life would soon have been taken, by examining whom (Lysias, as would seem, v. 22) thyself mayest, (fcc—referring all, as if with confidence, to Felix. The Jews assented, <fec.—See on ch. 23. 15. 10. thou hast been many years a Judge to this nation—He had been In this province for six or seven years, and in Galilee for a longer period. Paul uses no flattery, but simply expresses his satisfaction at having to plead before one whose long official experience of Jewish matters would enable him the better to understand and appreciate what be had to say. 11. thou mayest luiderstand (canst. . . Touching the resurrection, &c.—Tills would recall to the Pharisees present their own inconsistency, in befriending him then and now accusing him. 3:2, 33. having more perfect knowledge of tliat ('the') way—See on ch. W. 23; and on u. 10. when Lysias . . . shall come... 1 will know, &c.—Felix might have dismissed tlie case as a tissue of unsupported charges. But if from his interest In the matter he really wished to have the presence of Lysias and others involved, a brief delay was not unworthy of him as a Judge. Certainly, so far as recorded, neither Lysias nor any other parties appeared again in the case. Verse 23, however, seems to show that at that lima his prepossessions in favour of Paul were strong 34:, 35. Felix . . . with his wife Drusilla ... a Jewess—This beautiful but infamous woman was the third daughter of lierod Agrippa I., who was eaten of worms (see on ch. 12. eivsily learn) that there are but twelve days since I urent up Jerusalem—viz., 1. The day of his arrival in Jerusalem (ch. 21. 15-17) ; 2. The interview with James (ch.
21. 18, dec.) ; 3. The assumption of the vow (ch. 21. 20) ; 4, 5, 6. Continuance of the vow, Interrupted by the arrest (ch. 21.
27, &c.); 7. Arrest of Paul (ch. 21. 27); 8. Paul before the' Sanhedrim (ch. 22. 30 ; 23. 1-10); 9. (Jonsplracy of the Jews aud defeat of it (ch. 23. 12, &c.), and despatch of Paul from 1), and a sister of Agrippa XL, before whom Paul pleaded, ch. 26. She was 'gi'veu in marriage to Azizus, king of UM fdix Disappointed as to a Bribe. ACTS XXV. Paul Accimed before Festus.
REA— On Festus asking the apostle if he would go TO Jerusalem for another hearing before him, he IS constrained in justice to his cause TO APPEAL TO THE Emperor. 1-3. Festus . . . after titree days ascended
Emesenes, who had consented to be circumcised for the Bake of the alliance. But this marriage was soon dis.s<)lved, after this manner: When Festus was procurator of Judea, he saw her, and being captivated witlj her beauty, persuaded her to desert her husband, transgress tlie laws of her country, and marry himself.' [Joseph us, Antiquities, XX. 7. 1, 2.] Such was this "wife" of Felix, he sent for Paul an«l heard him coucerning tl»e faith in {Jlirist— Perceiving from what he had heard on the trial that the new sect which was creating such a stir was represented by its own advocates as but a particular development of the Jewish faith, he probably wished to gratify the curiosity of his Jewish wife, as well as his own, by a more particular account of it from this distinguished champion. And no doubt Paul would so far humour this desire as to present 'o them the great leading features of the Gospel. But from v. 25 it is evident that his discourse took an entirely practical turn, suited to the life which his two auditors were notoriously leading. And as he reasoned of righteousness (with reference to the pufc/tc character of Felix), temperance (with reference to his immoral life), and judgment to come (when he would be called to an awful account for both), Felix trembled—and no wonder. For, on the testimony of Tacitus, the Roman Annalist (v.
. . . to Jerusalemto make himself acquainted with the great central city of his government without delay. Then the Iiigli priest—a successor of him before whom Paul had appeared (ch. 23. 2). and tlie cliief of the Jews—and "the whole multitude of the Jews," v. 24, clamorously, informed liim against Paul . . . desired favour (in v. 15, "judgment") against liim—It would seem that they had the insolence to ask him to have the prisoner executed even without a trial («. IG). laying wait ... to kill him —How deep must have been their liostility, when two years after the defeat of their former attempt, they thirst as keenly as ever for his blood ! Their plea for having tlie case tried at Jerusalem, where the alleged offence took place, was plausible enough ; but from t;. 10 it would seem that Festus had been made acquainted with their causeless malice, and that in some way which Paul was privy to. 4-6. answered . . . tliat Paulsliould be kept (rather, ' is in custody') at Cresarea, and himself would depart shortly thither. Iet them . . . whicli among you are able, go down—'your leading men.' tlie Jews. . . from Jerusalem — clamorously, as at Jerusalem, see V. 24. many and grievous complaints against Paul —From his reply, and Festus' statement of the case before Agrippa, tliese charges seem to have been a jumble of political and religious matter which they were unable to substantiate, and vociferous cries tliat he was unfit to live. Paul's reply, not given in full, was probably little more than a challenge to prove any of their cliarges, whether political or religious. 9, 10. Festus, willing to do the Jews a pleasure (to ingratiate himself \(^th them), said. Wilt tlioii go up to Jerusalem, and . . . be Judged
9; xii. 54), he ruled with a mixture of cruelty, lust, and servility, and relying on the influence of his brother Pallas at court, he thought himself at liberty to commit every sort of crime with impunity. How noble the tidelilj' and courage which dared to treat of such topics in such a presence, and what withering power must have been in those appeals which made even a Felix to tremble! Go tliy way for this time ; and when I have a convenient season I will call for thee—Alas for Felix! This was his golden opportunity, but like mMlitudes still—he missed it. Convenient seasons in abundance he found to call for Paul, but never again to " liear him concerning the faith in Christ," and writhe under the terrors of the wrath to come. Even in tliose moments of terror lie had no thought of submission to the Cross or a change of life. The Word discerned the thoughts and intents of his heart, but that heart even then clung to its idols; even as Heroti, who "did many things and heard John gladly," but in his best moments was enslaved to his lusts. How many Felixes have appeared from age to age ! He hoped . . . titat money sliould have been given him . . , wlierefore lie gent for liim tiie oftener, and conimuned tvltli liim Bribery in a judge was punishable by the Roman law, but the spirit of a slave (to use the words of Tacitus) was in . . . before me (or 'under my protection'). If this was meant in earnest, it was teinporiiiing and vacillating. But, possibly, anticipating Paul's refusal, he wi.shed merely to avoid the odium of refusing to remove the trial to Jerusalem. Tlien said Paul, 1 stand at Csesar'a judgment-seat— i. e., I am already before the proper tribunal. This seems to imply that he understood Festus to propose handing him over to the Sanhedrim lor judgment (and see on v. II), with a mere promise of protection from him. But from going to Jerusalem at all he was too well justified in shrinking, for thei'e assassination had been quite recently planned against him. to tlie Jews Iiave I done no wrong, as thou knowest very well all his acts, and his " communing with Paul "—as if he cared for either him or his message—simply added hypocrisy to meanness. The position in life of Paul's Christian visitors might beget the hope of extracting something from them for the release of their champion; but the apostle would rather lie in prison than stoop to this! after two years, &c.—What a trial to this burning missionary of Christ, to suffer such a tedious perioil of inaction! How mysterious it would seem ! But this repose would be medicine to his spirit ; he would not, and could not, be entirely Inactive, so long as he was able by pen and message to communicate with the churches; and he would doubtless learn the saluta.ry truth that even he was not essential to his Master's cause. That Luke wrote his Gospel during this period, under the apostle's superintendence, is the not unlikely conjecture of able critics. Porelus Festus— Little
Ji7., ' better,' i. e. (perhaps), better than to press such a proposal, if there be none of these things . . . no man may deliver me unto them—The word signifies to 'surrender in order to gratify' another. I appeal to Cwsar The right of appeal to the supreme power, in case of life and death, was secured by an ancient law to every Roman citizen, and continued under the empire. Had Festus shown any disposition to pronounce fiiuil judgment, Paul, strong in the consciousness of his Innocence and the justice of a Roman tribunal, would not have made this appeal. But when the only other alternative offered him was to give his own consent to he lransfcrre<l to the great hotbed of plots against his life, and to a tribunal of unscrupulous and bloodthirsty ecclesiastics whose vociferous cries for his death had scarcely subsided, no other course was open to him. I'i. Festus (little expecting such an appeal, but bound to respect it) having conferred with the eouiiell (his assessors in judgment, as to the admissibility of the appeal), said, Hast Uioii (lor 'thou hast'; . . . to C'resar shalt tlioii go—as if he would add (perhaps) 'and see if thou fare better.'
Is Icnown of him. He died a few years after tliis. [JosEPHUS, Antiquities, XX. 8. 9, to 9. 1.] came into Felix' roomHe was recalled, oh accusations against him by tlie Jews of Casarea, and only acquitted tli rough the intercession of his brotlier at court. [Josephus, Antiquities, xx. 8, 10.] Felix, willing to show tltc Jews a pleasure—'to earn the thanks of tlie Jews,' which he did not. left Paul boiuid (ch. 26. 29)—which does not seem to have been till then. lA-'S,. Herod Agrippa II., on a visit to Fkstus, BEINO CONSULTED 1!Y HIM ON I'AUL'S C ASE, J)ES] R ES TO HEAR THE APOSTLE, WHO IS ACCOKDINGLV HUOUTH'P FORTH. 13. King Agrippa—great grandson of Hcroli the Great, and Drusilla's brother (see on ch. 24.24). On his CHAPTER XXV. fatl'.er's awful deatli (ch. 12. 2.'!), being thought too young
Ver. 1-2. Festus, coming to .Iehitsaiem, dect.ixks to HAVE Paul, bkouoht tiiitiieu foii judument, nuv GIVES TUB PARTIES A l}EAKINO ON HIS KETUltN TO CiESA- (17) to succeed, Judea was attached to the province of 8yrla. Four yi'ars alter, on the death of his uncle Herod, he was made king of the northern principalities of Chal-
Paul's Defence before King Agrippa, ACTS XXYI. Declaring his Life from Ids CJiildhood. he received his education, even from early youth, at Jerusaleni. See on ch. 22. 3. if tliey would (' were willing to') testify—but this, of course, they were not, it being a strong point in his favour, after the most straitest ('the strictest') sect—as the Pharisees confessedly were. This was said to meet the charge, that as a Hellenistic Jew he had contracted among the heathen lax ideas of Jewish peculiarities. 6, 7. I . . . am judged for the hope of the promise made ... to our fathers— cIs, and after-wards got Batanea, Iturea, Trachonitis, Abilene, Galilee, and Perea, with the title of king. He died
A. D. 100, after reigning flfty-one years, and Bernlce—his sister. She was married to her uncle Herod, king of Chalcis, on whose death she lived with her brother Agrippa—not without suspicion of incestuous intercourse, which her subsequent licentious life tended to confirm, came to salute Festns—to pay his respects to him on his accession to the procuratorship. 14, 15. when there many ('several ) days, Festus declared Paul's cause taking advantage of the pi-esence of one who might be presumed to know such matters better than himself; though the lapse of "several days" ere the subject was touched on shows that it gave Festus little trouble. 1631. to deliver any man to die—See on the word "deliver up" V. 11. as I supposed {'suspected')—crimes punishable by civil law. questions of their own superstition rather 'religion' (see on ch. 17. 22). It cannot be supposed that Festus would use the word in any discourteous sense In addressing his Jewish guest, one Jesus—' Thus speaks this miserable Festus of Him to whom every knee shall bow.' [Bengel.] whom Paul affirmed (' kept afilrming') was alive—showing that the resurrection of the Crucified One had been the burden, as usual, of Paul's pleading. The insignificance of the whole affair in the eyes of Festus is manifest, because X doubted of such manner of questions—The " I" is emphatic—I, as a Roman judge, being at a loss how to deal with such matters, the hearing of Augustus—the imperial title first conferred by the Roman Senate on Octavius. I would also hear ('should like to hear') the man myself—No doubt Paul was right when he said, "The king knoweth of these things . . . for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner" (ch. 26. 26). Hence his curiosity to see and hear the man who had raised such commotion and was remodelling to such an extent the whole Jewish life, when Agrippa was come, and Bernice, with great pomp—in the same city in which their father, on account of his pride, had perished, eaten up by worms. [Wetst.] with the chief captains—See on ch. 21. 32. Josephus {Jewish War, lii. 4. 2) says that five cohorts, whose full complement was 1000 men, were stationed at Csesarea. principal men of the city—both Jews and Romans. 'This was the most dignified and influential audience Paul had j-et addressed, and the prediction, ch. 9. 15, was fulfilled, though afterwards still more remarkably at Rome, ch. 27. 24 ; 2 Timothy 4. 16, 17.' [Webster and Wilkinson.] .1 have uo certain (' definite') thing to write to my lord—Nero. 'The writer's accuracy should be remarked here. It would have been a mistake to apply this term (" lord") to the emperor a few years earlier. Neither Augustus nor Tiberius would let himself be so called, as implj'ing the relation of master and slave. But it had now come (rather, was coming) into use as one of the imperial ' for believing that the promise of Messiah, the Hope of the Church (ch. 13. 32 ; 28. 20) has been fulfilled in Jesus of Nazareth risen from the dead.' unto which promise (the fulfilment of it) our twelve tribes—James 1.1; and see on Luke 2. 36. In'Stantly — 'intently;' see ou ch. 12. 5. serving God—in the sense of religious worship ; see on "ministered," ch. 13.2. day and night hope to come The apostle rises into language as catholic as the thought —representing his despised nation, all scattered though it now was, as twelve great branches of one ancient stem, in all places of their dispersion of Tering to the God of their fathers one unbroken worship, reposing on one great " promise" made of old unto their fathers, and sustained by one " hope" of "coming" to its fulfilment ; the single point of diflerence between him and his countrymen, and the one cause of all their virulence against hini, being, that his hope had found rest in One already come, while theirs still pointed to the future, for which hope's sake, King Agrippa, I am accuseft of the .Tewa — ' I am accused of Jews, O king' (so the triie reading appears to be); of all quarters the most surprising for such a eharixe to come from. The charge of sedition is not samuch as alluded to throughout this speech. It was indeed a mere pretext. 8. Why should it be thought a thing incredible . . . that God should r.iise the dead? —rather, 'Why is it judged a thing incredible if God raises the dead? the case being viewed as an accomplished fact. No one dared to call in question the overwhelming evidence of the resurrection of Jesus, which proclaimed Him to be the Christ, the Son of God ; the only way of getting rid of it, therefore, was to pronounce it incredible. But wTij/, asks the apostle, is il so judged f Leaving this pregnant question to find its answer in the breasts of his audience, he now passes to his personal history. 9-15. See on ch. 9. 1, *c., and cf. ch. 22. 4, &c. 16-18. But rise, &c. Here the ap</stle appears to condense into one statement various sayings of his Lord to him in visions at different times, in order to present at one view tlie giandeur of the commission with which his Master had clothed him. [Alford.] a minister . . . botli of these things which thou hast seen (putting him on a footing with those "eye-witnesses and ministers of the word" mentioned Luke 1. 2), and of those in which I will appear to thee—referring to visions he was thereafter to be favoured with ; such as ch. 18.9, 10; 22. 17-21; 23. 11 ; 2 Corinthians 12, &c. (Galatians 1. 12). delivering thee from the people—(the Jews) and from the Gentiles. He was all along the object of Jewish malignity, and was at that moment in the hands of the Gentiles; yet he calmly reposes on his Master's assurances of deliverance from both, at the same time taking all precautious for safety and vindicating all his legal rights, unto whom now I send thee—The emphatic "I" here denotes the authority of the Sender. [Bengel.] To open their eyes, [and] to turn them from darkness to light—rather, 'that they may turn' (as in v. 20), i.e., as the effect of their eyes being opened. The whole passage leans upon Isaiah 61. titles.' [Hacket.]
. CHAPTER XXVI.
Ver. 1-32. Paul's defence of himself before Kino Agrippa, who pronounces him innocent, but concludes THAT THE APPEAL TO CSAR MUST BE CARRIED OUT. This speeeh, though in substance the same as that from the fortress-stairs of Jerusalem (ch. 22.), differs from It In being less directed to meet the charge of apostasy from the Jewish faith, and giving more enlarged views of his remarkable change and apostolic commission, and the Divine support under whicli he was enabled to brave the hostility of his countrymen. 1-3. Agrippa said Being a king he appears to have presided. Paul stretch-
1 (Luke 4. 18). and from the power of .Sataii—Note the connection here between being " turned from darkness" and "from the power of Satan," whose whole power over men lies in keeping them in the dark: hence he is called "the ruler of the darkness of this world." See on 2 0<>- rlnthlans 4. 4. that they may receive forgiveness . . . and inheritance among the sanctifled by faltit that ing forth the Iiand—chained to a soldier (f. 29, and see on ch. 12. 6). I know thee to be expert, &c.—His father was zealous for the law, and himself had the ofllce of president of the temple and Its treasures, and theappointment of the high priest. [Josephus, Antiquilies, 20. 1. 3.] bear me patiently—The idea of 'indulgently' Is also conveyed. 4. 5. from my youth, which was at the Arat ... at Jerusalem, know all the Jews; which knew inc from the l>«ginnlng—plainly showing that is in me— Note: Faith is here made the instrument of salvation at once in its first stage, forgiveness, and its last, admission to the home of the sanctified ; and the faith which Introduces the soUl to all this is emphatically declared by the glorified Redeemer to rest upon Hin-
Festus Cliargeth Paul uUh being Mad. ACTS XXVII. Paul sets forward toward Home.
FAITH, even that -which is ix Mk." An<l who that believes this can refrain frrtiu casting his crown before him or resist offering Him supreme worship ? 19-31. Whereupon, O Kiiig Agri]>]>a, I was not <lU«l>edient unto the ineaveiUy vision—This musical and elevated strain, which carries the reader along wilh it, and doubt-
The"w)e'' here reintroduces the historian as oiie of the company. Not that he had left the apostle from tlie time when he last included himself—ch. 21. 18—but the apo.^tle was parted from him by his arrest and imprisonment, until now, wlien they met in the ship, delivered Paul and certain otiier prisoners—Slate prisoners going to lie tried at Home; of which several instances are on record. Julius—who treats the apostle throughout with such marked courtesy (u, 3, 43; ch. 28. IG), that it has been thought [Bengel] he was present when Paul made his defence before Agrippa (see ch. 25. 23), and was impressed with his lofty bearing, a centurion of Augustus' band —the Augustan cohort, an honoi-ary title given to more than one legion of the Roman army, implying, perhaps, that they acted as a body-guard to the emperor or proculess did the hearers, bespeaks the lofty region of thought and feeling to which the apostle had risen while rehearsing his Master's communications to him from heaven, showed to them of Damascus and at Jei-usalem—omitting Arabia; because, beginning with the Jews, his object was to mention first the places where his former hatred of the name of Christ was best known : the mention of the Gentiles, so unpalatable to his audience, is reserved to the last, repent and return to God, and do works meet for repentance—a brief description of conversion and its proper fruits, suggested, probably, by the Baptist's leaching, Luke 3. 7, 8. tiH, !i3. having obtniued Itelp rator, as occasion required, a. a ship of (belonging to) Adramyttlum—a port on the north-east coast of the JE'^enn .Sea. Doubtless the centurion expected to find another ship, bound for Italy, at some of the ports of Asia Minor, without having to go with this ship all the way to Adramyttlum; and in this he was not disappointed. See on v. 6. meaning to sail hy the coasts ('places') of Asia—a coasting vessel, which was to touch at the ports of proconsular Asia, [one] Aristarchus, a Macedonian of Tliessalonica, being with ns—ratlier, 'Aristarchus the Macedonian,' &c. The word "one" should not liave been introduced here by our translators, as if this name had not occurred before; for we find liim seized by tlie Ephesian mob as a "man of Macedonia and Paul's companion in travel," ch. 19. 29, and as a "Thessalonian" accompanying the apostle from Ephesus on his voyage back to Palestine, ch. '20. 4. Here both these places are mentioned in connection with his name. After this we find him at Rome With the apostle, Colossians 4.10; Philemon 24. 3. nexf day touched at Sldon—To reach this ancient and celebrated Mediterranean port, about seventy miles north from Coesarea, in one day, they must have had a fair wind. Julius courteously (see on ti. 1) gave him liberty to go to his friends—no doubt disci- (' succour') from God (' that [which comethj from God'), I continue ('stand,' 'hold my ground") unto this day, witnessing, &c.—q.d., This life of mine, so marvellously preserved, in spite of all the plots against it, is upheld lor tlie Gospel's sake ; therefore I " witnessed," &c. that Christ should sutfer, &c. The construction of this sentence implies that in regard to the question ' wlietlier the Messiah is a suffering one, and whether, rising first from the dead, he should show light to the (Jewish) people and to the Gentiles,' he had only said what the propliets and Moses said should come. ai. Pestus said witli a loud voice—surprised and bewildered. Paul, thou art beside thyself, much learning doth make thee mad q. d., is turning thy head. The union of flowing Greek, deep acquaintance with the sacred writings of his nation, reference to a resurrection and other doctrines to a Roman utterly unintelligible, and, above all, lofty religious earnestness, so strange to the cultivated, cold-hearted skeptics of liiat day—may account for this sudden exclamation.
'iO. I am not mad, most noble Festus, but, &c. Can any tiling surpass this reply, for readiness, self-possession, calm dignity 7 Every word of it refuted the rude charge, though Festus, probably, did not intend to hurt the prisoner's feelings, the king knoweth, &c.—See on v. 1-3. ples, gained, it would seem, by degrees, all along the Phoeuiciau coast since the first preaching there (see on ch.
11. 19; and 21.4). to refresh himself—which after his long confinement would not be unnecessary. Such small personal details are in this case extremely interesting. 4. when we had launched ('set sail') from thence, we sailed under Cyprus, because the winds were contrary—The wind blowing from, the westward, probably with a toufh of the north, which was adverse, they sailed under the lee of Cj'prus, keeping it on their left and steering between it and the mainland of Phoenicia. 5. whcjt we had sailed over the Sea of Cillcia and Pampliylia coasts with which Paul had been long familiar, tlie one, perhaps, from boyhood, the other from the time of his ii7-Z'J. believest tliou tlie prophets ! 1 know thnt thou belie vest—The courage and confidence here shown proceeded from a vivid persuasion of Agrippa's knowledge of the facts and faith in the predictions which they verified; and the king's reply is the highest testimony to the correctness of these presumptions and the immense power of sucli bold yet courteous appeals to conscience. Almost (or 'in a little time') thou persuadest me to be a Christian—Most modern interpreters tliink tlie ordinary translation inadmissible, and take the meaning to be, 'Thou thinkest to make me with little persuasion (or small trouble) a Christian—but I am not to l)e so easily turned.' But the apostle's reply can scarcely suit any but the sense given in our authorized version, which is tliat adopted by Chkysostom and some of the best scholars first missionary tour—we came to Myra, a city of Lycia —a port a little east of Patara (see on ch. 21. 1). 6. there, . . found a ship of Alexandria, sailing Into Italy, and he put us therein—(See on v. 2.) As Egypt was the granary of Italy, and this vessel was laden with wheal (v, since. The olijection on which so much stress is laid, tliat the word "Christian" was at that time only a term of contempt, has no force except on the other side; for taking it in that view, the sense is, 'Thou wilt soon have me one of that despised sect.' I would to God, &c.—What unequalled magnanimity does this speecli breathe ! Only his Master ever towered above tliis. not only . . . almost . . . but altogether—or, 'whether soon or late,' or 'with little or much difficulty.' except these bonds— 3)), we need not wonder it was large enougli to carry 276 souls, passengers and crew together (v. 37). Besides, the Egyptian merchantmen, among the largesl In llie ilcdlterranean, were equal to the largest merchantmen in our day. It may seem strange that on their passage from Alexandria to Italy they should be found at a Lycian port. But even still it is not unusual tostand to the ni>rtli towards Asia Minor, for the siake of the current. 7. sailed slowly many days (owing to contrary winds), and scarce ('with dil Uculty') were come over a-^alnst Cnidus— a town on the promontory of the peninsula of that name, having the island of Coos (see on ch. 21. 1) to the west of it. But for the contrary wind they might have made the distance from Myra (l.iO miles) in one (iay. They would naturally have iiut In at Cnidus, who.se larger harbour was admirable, but the strong westerly current ln<luceil them to run south, under (the leo of) Crete—(See on Titus 1. 5.) over against Salmone— the cape at the eastern extremity of the Island. «. and hardly passing It— ' with dllllculty cousting along U;' doulitless holding up his two chained hands (see on cli. 12.
S) : wliich in closing such anoble utterance must liave liad an electrical etrect. 30-33. when he had tlius spoken, the king rose—notover-easy, we may b(! sure. This man might have been set at liberty If he had not nppenlefl to C«'snr— It would seem from tliis thatsnch appeals, once made, bthooved to be carried out.
CHAPTER XXVII.
' Ver. 1-14. The voyage to Italy—The shipwreck AND .SAKE I.ANDIJG AT MALTA. 1. We should MUll, <SlC.— Paul Forelelleth much Disaster, ACTS XXVIl. but Encouragelk the Ship's Crew from the same cause as before, the westerly current and head-whuls. came to . . . the Fair Havens—an anchorage near the centre of the south coast, and a little east 6f Cape Matala, the southernmost point of the Island, wigli ^hereunto was tlie city Liasea—Identified, but quite rebodies by day or by night; so that they could not tell where they were, all hope that wc should be saved was taken away—'Their exertions to subdue the leak had been unavailing; they could not tell wliich way to make for the nearest land, in order to run their sliip ashore, the only resource for a sinlcing ship: but unless they did make the land, they must founder at sea. Their apprehensions, therefore, were not so much caused by the fury of the tempest, as by the state of the ship.' [Smith.] From the inferiority of ancient to modern naval architecture, leaks were sprung much more easily, and the means of repairing them were fewer tlian now. Hence the far greater number of shipwrecks from this cently, by the Rev. George Brown [Smith's Voyayes and Shipwreck of St. Paul, App. ill., 2d Ed., 1856. To this Invaluable book all recent commentators on this chapter, and these notes, are mostly indebted]. 9, 10. when much time was spent—since leaving Csesarea. But for unforeseen delays they might have reached the Italian coast before the stormy season, and sailing (the navigation of the open sea) was now dangerous, because the fast was now . . . pastthat of the day of atonement, answering to the end of September and beginning of Octocause. 21-26. But after long abstinence—See on v. 33.
' The hardships whicli the crew endured during a gale of such continuance, and their exhaustion from labouring ber, about which time the navigation is pronounced unat the pumps and hunger, may be imagined, but are not safe by writers of authority. Since all hope of completing the voyage during that season was abandoned, the quesdescribed.' [Smith.] Paul stood fortli in tlie midst of them, and said. Sirs, ye should liave hearkened to me, &c.—not meaning to reflect on them for the past, but tion next was, whether they should winter at Fair Havens, or move to Port Phenice, a harbour about forty miles to the westward. St. Paul assisted at the consultation and strongly urged them to winter where they were. to claim their confidence for what he was now to say . . . there stood by me this night the angel of Ciod (as ch.
16. 9 and 23. 11). wliosc I am (1 Corinthians 6. 19, 20) and whom I serve (in the sense of ti'orship or religious conse-
Sirs, I perceive, that this voyage will be with hurt and much damage, &c.—not by any Divine communicacration: see on ch. 13. 2), saying. Fear not, Paul; thon must be brought before Csesar ; and, lo, God hath given thee all . . . that sail with thee—Wliile the crew were toiling at the pumps, Paul was wrestling In prayer, not for himself only and the cause in wliich he was going a prisoner to Rome, but with true magnanimity of soul tion, but simply in the exercise of a good judgment aided by some experience. The event justified his decision.
11. Nevertheless the centurion believed tlie master and owner . . . more than Paul—He would naturally think them best able to judge, and there was much to say for their opinion, as the bay at Fair Havens, beingopen to nearly one-half of the compass, could not beagood winter harbour. Phenice ('Phenix,' now called LiUro) which for all his shipmates; and God heard him, "giving him" (remarkable expression !) all that sailed with him. 'When the cheerless day came he gatliered the sailors (and passengers) around him on tlie deck of the labouring vessel, and raising his voice above the storm' [Hows], reported the Divine communication he had received; adding with a noble simplicity, "for I believe Qod that it lietli toward tlie sonth-west and north-west—If this mean tliat it was open to the west, It would certainly not be good anchorage. It Is thought therefore to mean that a wind from that quarter would lead into it, or that it lay in an ra.»<e)-?2/ direction from such a Wind. [Smith.] The next verse seems to confirm this. 13. when the south wind blew softly, supposing they had attained' their purpose—With such a wind they had every prospect of reacliing their destination in a few hours. 14, 15. a tempestuous (' typlionlc') wind — i. e., like a typhon or tornado, causing a whirling of the clouds, owing to the meeting of opposite currents of air. called Enroclydon—The true reading appears to \>e Euro-aquilo, or east-north-east, which answers all the eflects here ascribed to it. could not bear np into (or 'face') tlie wind, we let her drift—before the gale. 16, 17. nnder (the lee of) a certain ('small') island . . . Clanda— south-west of Crete, now called Oonzo; about twentythree miles to leeward, we had much work to come by (i. e., to hoist up and secure) the boat—now become necessary. But why was this diflicult? Independently of the gale, raging at the time, the boat had been towed between twenty and thirty miles after the gale sprung up, and could scarcely fail to be filled with water. [Smith.] nndergirding the ship—i. e., passing four or five turns of a cable-laid rope round the hull or frame of the ship, to, enable her to resist the violence of the seas, an operation rarely resorted to in modern seamanship, fearing lest they should fall into the quicksands— sliall be even as It was told me," and encouraging all on board to "be of good cheer" in the same confidence. What a contrast to this is the speech of C'sesar in similar circumstances to his pilot, bidding him keep up liis spirit because he carried Csesar and Ceesar's fortune! [Plutarch.] The Roman general knew no better name for the Divine Providence, by which he liad been so often preserved, than Ctesar's fortune. [Humphry.] From the explicit particulars—that the ship would be lost, but not one that sailed in it, and that they " must be cast on a certain island"—one would conclude that a visional rep reseiitation of a total wreck, a mass of human beings struggling with the angry elements, and one and all of those whose figures and countenances had daily met Ills eye on deck, standing on some unknown island shore. From what follows, It would seem that Paul from this time was regarded with a deference akin to awe. 27-29. when the fourteenth night was come (fromthe time tliey left Fair Havens), as we were driven (drifting) up and down in Adria—tlie Adriatic, that sea which lies between Greece, Italy, and Africa, about midnight the shipmen deemed (no doubt from the peculiar sound of the breakers) that tliey drew near some country (' tliat some land was approaching them'). This nautical language gives a graphic character to the narrative, they cast four anchors out of the stern—The ordinary way was to cast the anchor, as now, from the bow : but aucient ships, built with both ends alike, were fitted with hawseholes in the stern, so that in case of need they could anchor either way. And when the fear was, as here, that they might fall on the rocks to leeward, and the intention was to run tlie ship ashore as soon as daylight enaL-lod them to fix upon a safe spot, the very best thing they could do was to anchor by the stern. [Smith.] In stormy weather two anchors were used, and we have instances of four being employed, as here, and wished ('anxiously' or 'devoutly wished') for day—the remark this of one present, and with ^11 his shipmates alive to the horrors of their condition. 'The ship might go down ai her anchors, or the coast to leeward might be iron-bound, affording no beach on which they could laud with safety.
' be cast ashore' or stranded upon the Syrtis;' the Syrlis Major, a gulf on the African coast, south-west of Crete, the dread of mariners, owing to its dangerous shoals, they strake (struck) sail —This cannot be the meaning, for to strike sail would have driven them directly towards the Syrtis. Tlie meaning must be, 'lowered the gear' (appurtenances of every kind); here, perhaps, referring to the lowering of the heavj' raainyard with the sail attached to it. [Smith.] 18-SiO. cast out with our own hands (passengers and crew togetlier) the tackling of the ship—whatever they could do without that carried weight. This further effort to lighten the sliip seems to show that it was now in a leaking condition, as will presently appear more evident, neither sun nor stars appeared many ('gcvcr.il') days probably most of the fourteen days mentioned t'. 'Z7. This continued thickness of the atmosphere prevented their making the necessary observations of the heavenly
PauCs Warning lo the Centurion. ACTS XXVIII. The Occurrences at Melita, have a shore; but the meaning is, a practicable shore. In a nautical sense, i. e., one with a smooth beach, in contradistinction to a rocky coast (as v. 41 shows). Into which they were minded, if . . . possible, to thrust the ship—This was their one chance of safety, taken up the anchors, they committed themselves to the sea— The Marg. is here evidently right, 'cut the ancliors (away), they left them in the sea.' loosed the ruclder-ban<l»^ Ancient ships were steered by two large paddles, one on each quarter. When anchored by the stern in a gale, it would be necessary to lift them out of the water and secure them by lashings or rudder-bands, and lo loose these when t he ship was again got under way. [Smith.] hoised up the mainsail—rather, 'the foresail,' the best possible
Hence their anxious longing for day, and the ungenerous but natural attempt, not peculiar to ancient times, of the seamen to save their own lives by taking to the boat.' [Smith.] 30. As tlic slilpmen were about to flee out of the sUlp (under cover of night) wUen tliey l>ad let down tile boat ... as though they would . . . cast anchors out of the foreship ('bow")—rather, 'carry out' anchors, to hold the ship fore as well as aft. 'This could have been of no advantage in the circumstances, and as the pretext could not deceive a seaman, we must infer that the officers of the ship were parties to tlie unworthy attempt, which was perhaps detected by the nautical skill of St. Luke, and communicated by him to St. Paul.' [Smith.] 31. Paul said to the centurion and to the soldiers—the only parties now to be trusted, and whose own eafety was now at stake, except ye abide in tlic ship ye cannot be saved—The soldiers and passengers could not be expected to possess the necessary seamanship in so very critical a case. The flight of the crew, therefore, might well be regarded as certain destruction to all who remained. In full assurance of ultimate safety, in virtue sail that could be set in the circumstances. How necessary must the crew have been to execute all these movements, and how obvious the foresight which made their stay indispensable to the safety of all on board (see on V. 31) ! 41. falling into a place where two seas met— Mr. Smith thinks this refers to the channel, not more than 100 yards broad, which separates the small island of Salmone from Malta, forming a communication between the sea inside the bay and that outside, the fore part stuck fast, and remained immovable — ' The rocks of Malta disintegrate into extremely minute particles of sand and clay, which, when acted upon by the curi-enta or surface agitation, form a deposit of tenacious clay ; but, in still waters, where these causes do not act, mud is formed; but it is only in creeks, where there are no currents, and at such a depth as to be undisturbed by the waves, that the mud occurs. A ship, therefore, impelled by the force of a gale, into a creek, with such a bottom, would strike a bottom of mud, graduating into tenacious of a Divine pledge, to all in the ship, Paul speaks and acts throughout this whole scene in the exercise of a sound judgment as to the indispensable HUMAN conditions of safety; and as there is no trace of any feeling of inconsistency between these two things in his mind, so even the centurion, under whose orders the soldiers acted on Paul's views, seems never to have felt perplexed by the twofold aspect. Divine and human, in which the same thing pre Bented itself to the mind of Paul. Divine agency and human instrumentality are in all the events of life quite as much as here. The only dit Terence is that the one is for the most part shrouded from view, while the other is ever naked and open to the senses. 33. Then the soldiers cut off tlie ropes of tlie boat (already lowered), and let her fall off—let the boat drift away. 33-37. while day was coming on—'until it should be day;' clay, into which the fore part would fix Itself, and beheld fast, while the stern was exposed to the force of the waves.' [Smith.] hinder part was broken-The continued action denoted by the tense here is to be noted ' was fast breaking,' going to pieces. 4'i-44. the soldiers' counsel was to kill tlte prisoners, lest any . . . should escape—Roman cruelty, which made the keepers answerable for their prisoners with their own lives, is here rei. e., in the interval between the cutting olT of the boat and the approach of day, which all were " anxiously looking for" (f. 29). Paul—now looked up to by all the passengers as the man to direct them—besought them all to take meat ('partake of a meal'), saying, This is the fourteenth d.-»y ye have tarried (' waitedfora breathingtime') . . . liaving eaten nothing (i. e., taken no regular meal). The impossibility of cooking, the occupation of flected In this cruel proposal, the centurion. &c.—Great must have been the influence of Paul over the ('enturion's mind to produce such an el Tect. All followed tht swimmers in committing themselves to the deep, and according to the Divine pledge and Paul's confident assurance given them, every soul got safe to land—yet without mirall hands to keep down leakage, &c., sufficiently explain this, which is indeed a common occurrence in such cases. I pray you to take some meat, for this is for yourhealtli, for there shall not a hair fall from . . . any ofyou—On tliis beautiful union of confidence in the Divine pledge and ciue for the wliole sliip's health and safety see on V. ^1. wiien Ike had thus spoken he took bread (assuming the lead ;and gave thanks to God in presence of them all—an impressive act in such circumstances, and acle. (While the graphic minuteness of this narrative of the shipwi-eck puts it beyond doubt that the narrator was himself on board, the great number of nautical phrases, which all critics have noted, along with the unprofessional air which the whole narrative wears, agrees singularly with all we know and have reason to believe of " the beloved physician :" see on eh. 16. 40.) fitted to plant a testimony for tlie God he served in the breasts of all. when he had broken it, he began to eat —not understood l)y the Christians in the ship as a love-
CHAPTER XXVIII. ^ Ver. 1-31. The wintering at Malta, and notablb occurrences there-prosecution of the voyage to Italy as far as Puteoli, and land journey thencb TO Rome—Summary of the apostle's labours thekb for the two following Y'EARS. 1. knew the island was called Mellta—See on ch. -27. 39. The opinion that feast, or a celehral ion of the Lord's Supper, as some think, but a meal to recruit exhausted nature, wliicli Paul shows them by his own example how a Christian partakes of. Then were tliey all of good cheer, and they also took some meat—' tooli food ;' tiie lirst full meal since the commencement of llii gale. Such courage in desperate circumstances as Paul here showed is wonderfully infocthis island w.as not Malta to the south of Sicily, but Meleda in the Gulf of Venice—which till lately h.id respectable support among competent Judges— is now all but exploded ; recent examination of all the places on the spot, and of all writings and principles bearing on the question, by gentlemen of the highest qualifications, particularly Mr. Smith (see on ch.27. 41), having set the question, it may now be afllrmed, at rest. 'i. the barbarous people —so called merely as speaking neither the Grei'k nor the tloUB. 38-40. when they had eaten enough, &c.—\Vi th fresh strength after tlx; meal, they make a third and last effort to lighten llie sliip, not only by pumping, as before, but by throwing tlie wliole cargo of wluat into the sea (see on v. G). wl»ei» It was day they knew not flic land —Thl.s has been tliought surprising in sailors accustomed to that sea. 15ut the scene of the wreck Is remote from the great harbour, and possesses no marked features by which It could be recognized, even by a native if he came unexpectedly upon It (Smith], not to speak of the rain pouring In torrents (ch. 28. 2), which would throw a haze over the con.st even after day broke. Immediately on landing they knew where they were (ch. 28. 1). discovered a creek with a shore—Every creek of course iimst liatln language. They were originally Phienicinn colonists, showed us no little (' no ordinary') kindness, for they kliiflled a Are, and received us every one, l»ecaiise of the present rain (' the rain that was on us'—not now first falling, but then falling heavily) and because o( the cold—welcomed us all, drenched ujid shlvenng, to 21!i
Tlie Miracle of the Viper. ACTS XXVIIl. PauPs Departure for Rome. of consistency in the narrative, whose sign—or figurehead ; the figure, carved or painted on the bow, which gave name to the vessel. Such figure-heads were anciently as common as now. was Castor and Pollux theso most seasonable mai-ks of friendship. In this these "barbarians" contrast favourably with many since, bearing the Christian name. Tlie lifelike style of the narrative bere ami in tlie following verses gives it a great charm. 3. whvtv Paul hnd galliered a bundle of sticks tlie tutelar gods of mariners, to whom all their good fortune was ascribed. St. Anthony is sulxstituted for them in the modern superstitions of Mediterranean (Romanist) sailors. They carry his image in their boats and ships. It is higlily improbable that two ships of Alexandria should have been casually found, of which the owners were able and willing to receive on lioard sucli a number of passengers (ch. 27. 6). We may then reasonably conceive that it was compulsory on the owners to convey soldiers and state travellers. [Webster and Wilkinson.] VZ, 13. landing at Syracuse—the ancient and celebrated capital of Sicily, on its eastern coast, about eighty miles, or a da3''s sail, north from Malta, we tarried there three days—probably from the state of tlie wind. Doubtless Paul would wish to go ashore, to find out and lireak ground amongst the Jews and proselytes whom such a mercan- ('a quamity of dry sticks'-j. Tlie vigorous activitj' of i'aul's cliaracter is ol)servuble in this comparatively trifling action. [Webstkr ami Wilkinson.] mid InUI tliein on the fire, there came « viprr out of tlic heat—Having laid itself up among the sUcks on the approach of the cold winter season, it had suddenly reci,>vere<l from its torpor by the heat, and fjtsltiied (its iaiigs)oji hishaikd —Vipers dart at tlieir enemies sometimes several I'eet at a bound. They have now disappeared from Malta, owing to the change which cultivation has produced. 4-6. No douht this mnj» is a murderer (his chains, which they would see, might strengthen the impression) whom . . . vengeance suflfcreth not to live—Tliey believed in a Supreme, RexisUess. Avenging Ei/e atid Hand, however vague their notions of inhere it resided, shook off the beast and felt no harm — See Mark 16. 18. t!iey looked ('continued looking') when he should have sivollen or fallen doiviidead (familiar wiMi the et FecIs of such bites), and saw no harm come to him, they chan^^ed their minds, and said . . . he was a god—from "a murderer" to "a god," as the Lycaonian greeting of Paul and Silas from "sacrificing to them" to "stoning them" (ch. 14. 13, tile centre would attract to it; and if this was allowed at the outset of the voyage (ch. 27. 3), much more readily would it be now when he had gained the reverence and confidence of all classes with whom he came in contact. At any rate we cannot wonder that he should be regarded by the Sicilians as the founder of the Church of that island, from thence we fetched a compass i. e., proceeded circuitouslj', or tacked, working to windward proljably, and availing themselves of the sinuosities of the coast, the wind not being favourable. [Smith.] What follows confirms this, and came to Rhegium— now Reggio, a seaport on the south-west point of the Italian coast, opposite the north-east point of Sicily, and at the entrance of the narrow straits of Messina, after one day tlie south wind blew—'aiouth wind having sprung up;' being now favoured with a fair wind, lor want of which they had been obliged first to stay three days at Syracuse, and then to tack and put in for a day at Rhegium. the next day to Puteoli—now Pozzuoli, situated on the northern part of the magnificent bay of Naples about 180 miles north of Rhegium, a distance which they might make, running before their " south wind," in aliout twenty-six hours. The Alexandrian corn-ships enjoyed a privilege peculiar to themselves, of not being obliged to strike their topsail on landing. By this they were easily recognized as they hove in sight by the crowds that we find gathered on the shore on such occasions [Hows.] 14,15. Where we found brethren—not "the brethren" (see on ch. 21. 4), from which one would conclude they did not expect to find such. [Wp:bster and Wilkinson.] and were desired ('requested') to tarry with them seven days—If this request came from Julius, 19). WHiat has not the Gospel done for tlie uncultivated portion of the human family, while its et Tects on the educated and refined, though very different, are not less marvellous ! Verily it is God's chosen restorative for the human spirit, in all the multitudinous forms and gradations of its lapsed state. 7, S. possessions of tl>e chief man ('the first man') of tlie island— He would hardly be so styled in llie lifetime of his father, if his distinction was that of the family. But it is now ascertained that this was the proper official title of tlie Maltese representative of the Roman prwtor of Sicily, to whoso province Malta belonged ; two inscriptions hiiving been discovered in the island, one in Greek, the other in.Latin, containing the same words whicli Ijuke here employs, who received us (of Paul's company, hut doubtless Including the " courteous"' Julius) and lodged us three days courteously — till proper winter-lodgings could be obtained for them, the father of Piiblius lay sick of a fever— ' fevers.' Tlie word was often thus used in the plural number, probably to express recurring attacks, and of a bloody Ilux— ' of dj'sentery.' {The medical accuracy of our historian's style lias been oliserved here.) to wliom PatJ entered In, and prayed (thereby precluding the supposition that any charm resided in himself), and laid his hands on Iiim, and healed him —Thus, as our Lord rewarded Peter for the use of his boat (Luke 5. 3, 4, &c.), so Paul richly repaj-s Publius for his hospitality. Observe the fulfilment here of two things predicted in Mark 16. IS—the " taking up serpents," and "recovering of the sick by laying hands on them." this done, others . . . came and were liealed— it may have proceeded partly from a wish to receive instructions from Rome and make arrangements for his journey thither, partly from a wish to gratify Paul, as he seems studiously and increasingly to have done to the last. One ean hardly doubt that he was inflhenced by both considerations. However this may be, the apostle had thus an opportunity of spending a Sabbath with the Christians of the place, fill tlie more refres'ning from his long privation in this respect, and as a seasoning for the unknown future that lay before him at the metropolis. 80 we went toward Rome. And from thence, wlien the brethren (of Ro,me) heard of us—by letter from Puteoli, and probably by the same conveyance which took Julius' announcement of his arrival, tliey came to meet us as far as Appii Forum—a town forty-one miles from Rome, and the Three Taverns—thirty miles from Rome. Thus they came to greet the apostle In two parties, one stopping short at the nearer, the other going on to the moredistant place, whom when Paul saw, he thanked God—for such a welcome. How sensitive he was to such Christian affection all his Epistles show. (Romans 1. 9, &c.) and took courage—his long-cherished purpose to "see Rome" (ch. 1!). 21), there to proclaim the unsearcliable riches of Christ, and the Divine pledge that ' kept coming to [us] and getting healed,' t. e., during our stay, not all at once. [Webster and Wilkik.son.) who also honoured us . . . and when we departed they laded us, Ac—This was not taking hire for the miracles wrought among them (Matthew 10. 8), but such grateful expressions of feeling, particularly in providing what would minister to their comfort during the voyage, .as showed the value they set upon the presence and labours of the apostle among them, and such as it would have hurt their feelings to refuse. Whether any perm.anent et Tects of this three months' stay of the greatest of the apostles were left at Malta, we cannot certainlj' sfiy. r>at tliough little dependence Is to be placed upon tlu; tradil ion that Publius became bishop of Malta and afterwards of Athens, we may well believe the accredited tradition that the beginnings of the (-'hristlan Church at JIalta sprang out of this memorable visit. 11> we departed in a ship of Alexandria (see on cb. 27. 6) which had wintered In the isle—no doubt driven In by the same storm which had wie<dced on its shores the apostle's vessel—an incidental mark 61 in this he should be gratified (ch. 23. 11), being now about to be auspiciously realized. 16. when iwe came to Roums 219
Paul Preaches to the Jews at Lome; ACTS xxviri. Some Bilieve, while others Dish. Here.
—the renowned capital of the ancient world. situ Mti d on the Til)ei'. tlie ceiitiiriOTi dc Uvfreil tl»e prisoners to tlie to hear of thee what thou thinkest—what are thy sentiments, views, iSc. Theapparent fieedom from prejudice here expressed ma.v have arisen from a prudent des e to avoid enilangering arepetilion of Ihosedi.v.stnsions a joul Christianity to wliich, probably. SuF.TONir.s alludes, and whicli had led to the expulsion of the Jews under Claudius. [Hujil'llKY.] See on ch. IS. '2. 'iS, 24. titei-e came many {' considerable luinibers'j into his lodging —Tlie word denotes one's place of stay iis a guest ^piiilomon 2'2i, not "his own hired house," mentioned i'. 30. Some Christian friends—possibly Aqnila and Priscilla, who had returned to Rome (Romans 16. 3)—would be glad to receive him, though he would soon find himself more at liberty iu a house of his own. to wlioiii lie expounded and testified tlie kingdom of Go<I—openhig up the great spiritual principles of that kingdom in opposition to the contracted and secular views of it entertained by the .Tews, persiading tlicm concerning Jesus—as the ordained and predicted Head of that kingdom, out of the law and tli propliets—th awing his materials and arguments from a source mutually acknowledged. fron» moniing till evening— ' Who would not wish to liave been present?' exclaims Benoei; but virtuall.v we are present while listening to those EpistleS which lie dictated from his prison at Rome, and to his other epistolary expositions of Christian truth against the .lews, and some believed . . . some not—What simplicity and candour are in this record of n result repeated from age to age where the Gospel is presented to a promiscuous asseml)lageof sincere and earnest infjuirers after truth, Irivolons worldlings, and prejudiced bigots! itj-19. wl»en tliey (the Jews) agreed not among themselves—the discussion having passed into one between the two parlies into which the visitors were now divided, respecting the arguments and conclusions of the apostle, they depart eil —Ihe material of discussion being led by both parties to be exhausted, after Paul had spoken one word—one solemn parting testimony, from those Scriptures regarded by both alike as "the Holy Ghost speaking" to Israel. Hearing ye shall hear, etc.—See on Matthew 13. '3-15; and .lohn 12. 3S-tO. With what pain would this stern saying be wrung from liim wliose " heart's desire and pra.ver to God for Israel was that the.v miglit be saved," and who "had greatheaviness and continual sorrow in his heart" on their account (Romans 10. 1; i). 2;! the salvation of God is sent to tlie Gentiles, and they will hear—See on ch. 13. 4t-lS. 'Tills "departure to tlie Gentiles" he had Intimated to the perverse Jews at Antiocti (ch. 13. 46), and at C>:>rinl!i (ch. 18. fi); now at Rome: tlius in Asia, Greece, and Hat)/.' [Rexoei..] f lie .Tews departed, and liad great ('much') reasoning among tliemselves—'This verse I3 wanting iii many MSS. [and omitted by several recent editors], but certainl.v without reason. Probabl,v the words were regarded as superfluous, as they seem to tell us wliat we were told before, that Paul "departed " (see v. captiiiii of the ^iiard—the I'rcvtoria n Prefer/, to wliose custody, iis commander of the Prsetorian guard, the highest military autliority in the city, were eoinmiltcd all who were to come before the emperor for tiial. Ordinarily there were two such prefects; but from A. n, 51 to 62, one distinguished general Biirrits A/rcnnus, wlio had been Nero's tutor—held tliat office; atid as our historian speaks of "the captain," as if there were but one, it is thonsjht that tliis lixes the apostle's arrival at Rome to be not later tlian the year 6'i. [WiES.] But even though there had been two when Paul arrived, he would be committed onljto one of them, who would be "the captain'' •who got charge of him. (At most, tlierefore, this can liirnish no more than confirmation to the chronolosiical evidence othervt'ise obtained.) l>nt Paul -was sufferfd to atvell by himself avU1» a ('the') soldier that Uepl ('guarded') Uiiii—(See on cli. 12. 6.) Tliis privilege was allowed in (he case of the better class of prisoners, not accused of any flagrant offence, on finding securit.v which in Paul's case would not be difficult among tlie Christians. The extension of this privilege to the apostle may have been due to the terms in which Festus wrote about him; but far more probably it was owing to the nigh terms in which Julius spoke of him, and his exyiress Intercession in his behalf. It was overruled, however, forgiving the fullest scope to the labours of the apostle compatible with confinement at all. As the soldiers who kept him were relieved periodically, he wouM thus make the personal acquaintanf-e of a great number of the Prsetorian guard; and if he had to appear bclore the Prefect from time to time, the truth might thus penetrate to those who surrounded the emperor, as we learn, from Philippians 1. 12, 13, that it did. 17-20. Pawl called the chief of the Jews together— Though banished from the capital by Claudius, the Jews enjoyed the full benefit of the toleration which distinguished the first period of Nero's reign, and were at this time in considerable numbers,, wealth, and influence settled at Rome.. We have seen that long before this a flourishing Christian Church existed at Rome, to which Paul wrote his Epistle (see on ch. 20. 3), and the first members of which were probably Jewish convertsand proselj'tes. (See Introduction to Epistle to Romans.) yet was I delivered prisoner from Jerusalem into tine liands of tlie Romans (the Roman authorities, Felix and Festus) . . . I was constrained to appeal . . . not that I had aught to accuse my nation of—7. d., I am here not as their accuser, but as my own defender, and this not of choice but necessity. Ills object in alluding thus gently to the treatment he had received from the Jews was plainly to avoid whatever might irritate his visitors at the first; especially as he was not aware whether any or what information against him had reached their community. For this cause . . . have I called for you . . . because . . . tor tlie liope of Israel (see on '26. 6, 7) I am bound witli JtMa chain—17. d., 'This cause is not so much mine as yours; it is the nation's cause; all that is dear to the heart and hope of Israel is bound up with this case of '25). But in i'. '25 it is the breaking otT of tlie discourse that is meant, here the final departure from the house.' [O1.S-
II AVSEN.] 39. in his own liired liouse—(see on v. 2.'!), yet Still in custo<ly, for he oul.v "received all that came to him ;" and It is not said that he went to the synagogue or an.ywhere else, witli all confldence, no man forbidding him—enjoying, in the uninterrupted exercise of his minist ry, all the liberty of a guarded man.
Jfnlne.' From the touching allusions which the apostle jnakes to his chains, before Agrippa first, and here before the leading members of the Jewish community at Rome, at his first interview with them, one would gather that hie great soul felt keenly his being in such a condition
Thus closes this most precious monument of the beginnings of the Christian Church in its nuirch from east to west, among th<' Jews first, whose centre was Jerusaletn; and It is to this keenness of feeling, under thecontrol of Christian principle, that we owe the noble use which ho made of it in these two cases. 21, 3'-i. We neither received letters out of J«idea concerning thee, Ac-We need not suppose (with Thot.itck and others] that there was any dishonest concealment here. The distinction made between himself, against whom the.v heard nothnext among the Gentiles, with Anlioch for its lieadquarters; finally, its banner is seen waving over impi Mlal Rome, foretokening its universal triumphs. That distinguished aposlle whose con version, labours, and sufierings for "the faith which once he destro.vcd" occupy mora than half of this Hlstor.v, itleaves a prisoner, unlieard, so ing, and his "sect," as "everywliere spoken against," far as api)cars, for two .years. His accusers, whoso presence was lndisi)en Kal)le, would have to await the return of spring before starting for the capital, and might not reach It for man.v months; nor, even when there, would they be so sanguine of success—after Felix Festun, and Is a presumption in favour of their sincerity ; and there
Is ground to think that as the case took an unexpected turn by Paul's appealing to C.Tsar, so no infornuition on the subject would travel from Jerusalem to Rome in advance of I be apostle nimsclf. sif.e.desire (' deem it proper ')
Chronological Table of the Pnncipal Events ACTS XXVIIl. connected with the Life of the AposUe Pant, Agrlppa had all pronounced him innocent—as to be imthe Gentiles, li.id been led to inculcate with fresh zeal tlieir own narrower Gospel, even this had done much good by extending the truth common to both (see on Philippians 1. 12-18; 4.22); (2) That as in addition to all his other labours, " the care of all the Churches pressed upon him from day to day" (2 Corinthians 11.28), so with these churches he kept up an active correspondence by means ot letters and messages, and on such errands he wanted not faithful and beloved brethren enough ready to be employed — Luke; Timotheus; Tychicus; (iohn) Mark ; Dcmas ; Arislarchuui : Epapliras ; Onesimus; Jesus, called Justus;' and, for a short time, Epaphroditus. (See on Colossians 4.7, patiint of delay. And il witnesses were required to prove the cliarge advanced by Tertullus, tliat lie vviis "a iiiovi r of sedition among all the Jews tliiougliout the (Roman) world" (ch. 2-1. 5), they must have seen that unless considerable tinle was allowed them the case would certainly break down. If lo this be added the capricious delays which theeniperor himself might interpose, apd the practice of Nero to hear but one charge at a t'nie, it will not seem strange that the historian should have no proceedings in the case to record for two years. Regun, probably, before the apostle's arrival, Its pro;;iess at Rome undei his own eye would furnish exalted employment, and beguile many a tedious hour of his two years' imprisonment. Had the case come on for hearing during this period, much more if it had been disposed of, it is hardly conceivable that the Historj' should have clo.sed as it does. But if, at the end of this period, the Narrative only wanted the decision of the case, while hope deferred was making the heart sick (Proverbs 13.
9-12,14; Philemon 23, 24 ; and Introduction to Ephesians, Philippians and Philemon.) That the apostle sulfered martyrdom under Nero at Rome has never been doubted. But that the appeal which brought him to Rome issued in his liberation, that he was at large for some years therealter and took some wide missionary circuits, and tha,t he was again arrested, carried to Rome, and then executed — was the undisputed belief of the early Church, as expressed by Chkysostom, Jekome and Eu.sebiu.s, iu t)io fourth century, up to Clement of Rome, the "fellow-labourer" of the apostle himself (Philippians 4. 3), in the first century. The strongest possible confirmation of this is found in the Pastoral Epistles, which bear marks througliout of a more advanced state of the Church, and more matured forms of error, than can well have existed at any period before the appeal whicli brought the apostle to Rome; which refer to movements of himself and Timothy that cannot without some straining (as we think) be made
12), and if, under the guidance of that Spirit whose seal was on It all, it seemed of more consequence to put the Church at once in possession of this History tlian to keep it back indefinitely for the sake of wliut might come to be otherwise known, we cannot wonder tliat it should be wound up as it is in its two concluding verses. All that we know of the apostle's proceedings and history beyond this must be gathered from the Epistles of the Imprisonment— Ephesians, Philippians, Colossians, and Pliilenion — written during this period, and the Pastoral Epistles—to Timothy and Titus, which, in our judgment, areof subsequent date. From the former class of Epistles we learn the following particulars: (1) That the trying restraint laid upon the apostle's labours by his imprisonment had only turned his influence into a new channel; the Gospel having in consequence penetrated even into the palace, and pervaded the city, while the preachers of Christ were emboldened ; and though the Judaizing portion of them, observing his success among to tit into any prior period; and which are couched in a manifestly riper style than any of his other EpisMes. (See Introduction to Timothy and Titus, and notes.) All this has been called in question by modern critics ol great research and acuteness [Petavius, Lardnek, De Wette. WiESELEH, Davidson, &c.]. But those who maintain the ancient view are of equal authority and more numerous, while the weightof argument appears to us to be decidedly on their side.
CHRONOLOGICAL TABLE OF THE PRINCIPAL EVENTS CONNECTED WITH THE LIFE OF THE APOSTLE PAUL.
Certainty in these dates is not to be had, the notes of time in the Acts being few and vague. It is only by connecting tho.se events of secular history which it records, and the dates of which are otherwise tolerably known to us—such as the famine under Claudius Ceesar (ch. 11. 28), the expulsion of the Jews from Rome by the same emperor (ch. IS. 2), and the entrance of Porcius Festus upon his procuratorship (ch.24. 27), with the intervals specified between some occurrences in theapostle's life and others(such as ch. 20. 31; 24.27 ; 28.30; and Galatians 1. and 2.)—that we can thread our way through the dif Hculties that surround the chronology of the apostle's lite, and approximate to certainty. Immense research ha.s been brought to bear upon the subject, but, as might be expected, the learned are greatly divided. Every year has been fixed upon as the probable date of the apostle's conversion from a. d. 31 [Bengel] to A. D. 42 [EuSEBius]. But the weight of authority is in favour of dates ranging between 3.5 and 40, a di (Terence of not more than five years; and the largest number of authorities is iu favour of the year .37 or 38. Taking the former of these, to which opinion largely inclines, the following Table will be useful to the student of apostolic history: »
A.D. 37 Paul's Conver.sion " 40 i<'(rs< Visit to Jerusalem " 42-44 ^Vrit residence at Anliocli " 44 &conrf Visit to Jerusalem " 45-47 FlR.'iT MiS.SrONAKY JOURNEY.. " 47-51 » Seco«rf residence at Antioch....
Acts 9. 1.
" 9. 26; Gal. 1.18. " 11.25-30. " 11. 30; 12. 25. " 13. 2; 14. 26. " 14. 28. " 15.2-.30;Gal.2. 1-10. (on which see Noteji.J " 15. 30,40; 18. 22. " 18.21,22. " 18. 2-2, 25. " 18.23; 21.15. nUrd Visit to Jerusalem
51, 53, or 54 Second Missionary Journey
53 or 54 Pourt/i Visit to Jerusalem Third residence at Antioch
51-58 Third Missionary Journey t'iflh Visit to Jerusahjm, \ \rrest and Imprisonment at C(B<area./ .60(Aut.)— I
58,
61 (Spring / Voyage to and Arrival in Rome
63 Release from Imprisonment At Crete, Colosse, Macedonia, Corinth, Nicopolis, Dalmatia, Troaa. 63-*5,or66,orpo8-
1 <& 2Tiin. and Tit.
si hly so late as
flO-08 Martyrdom at Rome.
I itro'iiirion. E0MA2v'S.
ImroduLlion.
THE EPISTLE OF PAUL THE APOSTLE TO THE
ROMANS.
INTRODUCTION.
The OENTjiNEjfESS of the Epistle to the Romans has never been questioned. It has the unbrofcen testimony of all antiquity, up to Clement, the apostle's " fellow-labourer in the Gospel, whose name was in the Book of Life" (Philippians 4. 3), and who quotes from it in his undoubted Epistle to the Corinthians, written befoi-e the close of the first century. The most searching investigations of modern criticism have left it untouched. When and where this Epistle was written we have the means of determining with great precision, from the Epistle itself compared with the Acts of the Apostles. Up to the date of it the apostle had never been at Rome (ch.
1. 11, 13, 15). He was then on the eve of visiting Jerusalem with a pecuniary contribvition for its Christian poor from the churches of Macedonia and Achaia, after which his purpose was to pay a visit to Rome on his way to Spain (ch.
15.23-28). Now this contribution we know that he carried with him from Corinth, at the close of his third visit to that city, which lasted three months (Acts 20.2,3; 24.17). On this occasion there accompanied him from Corinth certain persons whose names are given by the historian of the Acts (Acts 20. 4), and four of these are expressly mentioned in our Epistle as being with the apostle when he wrote it-—Timotlieus, Sosipater, Gains, and Erastus (ch. Ifi. 21, 23). Of these four, the third, Gaius, was an inhabitant of Corinth (1 Corinthians 1. 14), and the fourth, Erastus, was "chamberlain of the cUy" (ch. 16. 23), which can hardly be supposed to be other than Corinth. Finally, Phoebe, the bearer, as appears, of this Epistle, was a deaconess of the Church at Cenchrea, the eastern port of Corinih (ch. 16. 1). Putting these facts together, it is impossible to resist the conviction, in which all critics agree, that Corinth was the place from which the Epistle was written, and that it was despatched about the close of the visit above mentioned, probably in the early spring of the year 58.
The FOTJNDEB of this celebrated Church is unknown. That it owed its origin to the apostle Peter, and that he was Its first bishop, though an ancient tradition and taught in the Church of Rome as a fact not to be doubted, is refuted by the clearest evidence, and is given up even by candid Romanists. On that supposition, how are we to account for Ro important a circumstance being passed by in silence by the historian of the Acts, not only in the narrative of Peter's labours, but in that of Paul's approach to the metropolis, of the deputations of Roman "brethren" that camo as far as Appii Forum and the Three Taverns to meet him, and of his two years' labours there? And how, consistently with his declared principle—not to build on anotlier man's foundation (ch. 15. 20)—could he express his anxious desire to come to them that he might have some fruit among them also, even as among other Gentiles (ch. 1. 13), if all the while he knew that they had the apostle of the circumcision for their spiritual father? And how, if so, is there no salutation to Peter among the manj" in this Epistle? or, if it may be thought that he was known to be elsewhere at that particular time, how does there occur in all the Epistles which our apostle afterwards wrote from Rome not one allusion to sucli an origin of the Roman Church ? The same considerations would seem to prove that this Church owed its origin to no prominent Christian labourer; and this brings us to tlie much-litigated question, For WHAT CLASS of Christians was this Epistle principally designed—Jewish or Gentile? That a large number of Jews and Jewish pro.selytes resided at this time at Rome is known to all who are familiar with the classical and Jewish writers of that and the immediately subsequent periods ; and that those of them who were at Jerusalem on the day of Pentecost (Acts 2. 10), and formed probably part of the three thousand converts of that day, would on their return to Rome carry the glad tidings witli them, there can be no doubt. Nor are indications wanting that some of tliose embraced in the salutations of this Epistle were Cliristinns already of long standing, if not among the earliest converts to the Cliristian faith. Others of tliem who had made the apostle's acquaintance elsewhere, and who, if not indebted to him for their first knowledge of Christ, probably owed much to his ministrations, seemed to have charged themselves with the duty of clieris'ning and consolidating the work of the Lord in the capital. And thus It is not improbable that up to the time of the apostle's arrival the Christian community at Rome had been dependent upon subordinate agency for the increase of its numbers, aided by occasional visits of stated preachers from the provinces; and perhaps it may be gatliered from the salutations of the last chapter that it was up to that time irt a less organized, though far from less flourishing state, than some other churches to whom the apostle had already addressed Epistles. Certain it is, that the apostle writes to them expressly as a Gentile Church (cli. 1. 13, 15; 15. 15, 16); and though It is plain that there were Jewish Christians among them, and the whole argument presupposes an intimate acquaintance on the part of his readers with tlie leading principles of tlie Old Testament, this will be sufficiently explained by supposing that the bulk of tliem, having before tliey knew the Lord been Gentile proselytes to the Jewish faith, had entered the pale of the Christian Churcli through the gate of the ancient economy.
It remains only to speak briefly of the plan and ciiakaoter of this Epistle. Of all the undoubted Epistles of our apostle, this is the most elaborate, and at the same time tlie most glowing. It has just as much in common with a theological treatise as is consistent with the freedom and warmth of a real letter. Referring to the headings which we have prefixed to its successive sections, as best exhibiting the progress of the argument and the connection of lis points, we here merely note that Its first great topic is wliat may be termed the legal relation of man to Ood as a violater of His lioly law, whether as merely written on the heart, as in the case of the Heathen, or, as in the case of the (.'liosen People, as further known by external revelation ; that it next treats of that legal relation as wholly reversed through believing connection with tlie Lord Jesus Christ ; and that its third and last great topic is the new life which ac Gonipanles this change of relation, embracing at once a blessedness and a consecration to God which, rudlinentally complete already, will open, in the future world, into the bliss t)f immediate and stainless fellowship with God. The bearing of these wonderful truths upon the condition and destiny of the Chosen People, to which the apostle next comes, tliough it seem but the practical application of tliem to his kinsmen according to the flesh. Is In some respects the deepest and most difficult part of tlie wlioh? E()istle, carrying us directlj' to the eternal springs of Grace to the guilty In tlie sovereign love and Inscrutable purposes of God ; after whicli, however, we are Ijrought back to the historical pliitforni of the visible Cliuicli, in tlie calling of the Gentiles, the preservation of a faithful Israelltish remnant
Paul Commendelh Ids Calling, EOMAKS I, . and his Desire to Viotl Eomc amidst the general unbelief and fall of the nation, and the ultimate recovery of all Israel to constitute, -with th« (^entiles in the latter day, one catholic Church of God upon earth. The. remainder of the Epistle is devoted to sundry
Dtictical topics, winding up with salutations and outpourings of heart delightfully suggestive. the meaning. It was not expressed more simply. But if the apostle had said 'He was declared to be the Son of God according to the Holy Spirit,' the reader%ould ha\'e thought he meant 'the Holy Ghost;' and it seems to have been just to avoid this misapprehension that he used the rare expression, "the Spirit of holiness." 5. Bywhom (as the ordained channel) we have received grace (the whole "grace that bringeth salvation") and apostleshlji —for the publication of tliat "grace," and the organization of as many as receive it into churches of visible di.seipleship. (We prefer thus taking them as two distinct
CHAPTEE I.
Ver. 1-17. Introduction. 1. Pawl (see on Acts 13. 9), a •ervaut of Jesus Christ—The word here rendered "servant" means 'bond-servant,' or one subject to the will and wholly at the disposal of another. In this sense it is applied to the disciples of Christ at large (1 Corinthians 7.
21-23), as in the Old Testament to all the people of God (Isaiah l>6. 14). But as, in addition to this, the prophets and kings of Israel were officially "the servants of tlie Lord" (Joshua 1. 1; Psalm 18., title), the apostles .call themselves, in the same official sense, " tlie servants of tilings, and not, with some good interpreters, as one 'the grace of apostleship.') for obedience to the faith (rather, 'for the obedience of faith')—t. e., in order to men's yielding themselves to the belief of God's saving message, which is the highest of all obedience, for his name—that He might be glorified. 6. Among whom are ye also i. e., along with others; lor the apostle ascribes nothing special to the Church of Rome (cf. 1 Corinthians 14. 30). [Bengel.] tlie called (see on oh. 8. ,39) of C'lirist Jesus i. e., either called 'by Him' (John 5. 2.5), or the called 'belonging to Him ;' ' Christ's called ones.' Perhaps this latter sense is best supported, but one hardly knows whicli to prefer. 7. belovetl of God—(Cf. Deuteronomy 33. 12; Colossians 3. 12.) Grace . . . (see on Jonn
Christ" (as here, and Philippians 1. 1; James 1. 1 ; 2 Peter
1. 1-, Jude 1), expressing such absolute sulyectiou and devotion to the Lord Jesus as they would never have yielded to a mere creature. (See on v. 7; and on John 5. 22, 23.) called to be an apostle—when first he "saw tlie Lord;" the indispensable qualification for apostleship. See on Acts 9.5; 22. It; 1 Corinthians 9. 1. separated iiiito tlic (preaching of the) gospel—neillier so late as when "tlie Holy Ghost said. Separate me Barnabas and Saul ' (Acts
13. 2), nor so early as wlien " scx>araled from liis motlier's womb" (see on Galatians 1. 15). He was called at one and the same time to the faitli and the apostlesliip of Christ (Acts 2t). lt)-18). of God i. e., the gospel of wliich God is the glorious Author. So ch. 15. 16; 1 Tliessalonians 2. 2, 8,
1. 14, p. 70, 2d column) and peace—the peace whicli Christ made through the blood of His cross (Colossians 1.20), and which reflects into the believing bosom the peace of God which p.isseth all uncierstaiiding (Philippians 4.7). from God our FatJicr, and the Lord Jesus Clirist—'Nothing speaks more decisively for the divinity of Christ than these juxtapositions of Christ witli the eternal God, wlilcli run through the whole language of Scripture, and tlie derivation of purely Divine influences from Him al.so. The name of no num can be placed b,y the side of the Almighty. He only, in whom the Word of the Father who is Himself God became flesh, may be named beside Him; for men are commanded to honour Him even as tliey honour the Father, John 5. 23.' . [Olshausen.] 8. your faith is spoken of tlirougiiout tlie wbole world—This was quite practicable through the frequent visits paid to the capital from all the provinces: and the apostle, having an eye to the influence tliey would exercise upon others, as well as their own blessedness, gives thanks for such faith to "his God tlirough Jesus Christ," as being the 9; 1 Peter 4. 17. 3. WliicU lie had promised afore . . . In the holy Scriptures—Though the Roman Cluirch was Gentile by nation (see on v. 13), yet as it consisted mostly of proselytes to the Jewisli faith (see Inlrodaclion to this Epistle), they are here reminded that in embracing Christ they liad not cast off, but only the more protoundiy yielded themselves to, Moses and the propliets (Acts 13.
32, 33). 3, 4. Concemiug l»is .Son .Tesus Clirlst oxir Iiord-the grand burden of tliis "gospel of God." made of the seed of David—as, according to "tli; holy Scriptures," He behooved to be. (See on Matthew 1. 1.) according to the flesh—i. e., in His human nature (cf. cli. 9. 5, and John 1. 14); Implying, of course, that He had anulher nature, of which the apostle immediatelj' proceeds to speali. A.ud <Ieclared—Zi;., 'marked off,' 'defined,' 'determined,' i. e., 'shown,' or 'proved.' to be the Son of God—Observe how studiously the language changes here. He "was MADE (says the apostle) of the .seed of David, according to the flesh;" but He was not made, He was only "declared (or proved) to be the Son of God." So Jolin 1. 1, 14, "In the beginning was the Word . . and the Word Mmmade flesh;" and Isaiah 9. 6, "Unto us a Child is born, unto us a 6'on t« GIVEN." Thus the Son.ship of Christ is in no proper sense a 6orn relationsliip to the Fatlier, as some, otherwise sound divines, conceive of it. By His birth in the flesh, that Sonship, which was essential an<l uncresourtie, according to his theology of faith, as of all grace in men. 9. For God . . . wliom I serve (the word denotes religious service) witli my spirit (from my inmost soul) in the gospel of his Son (to which Paul's whole religious life and official activity were consecrated) is my witness, that without ceasing I make mention of you always in my prayers—So for the Ephesians (Ephesians 1. 15, 15); so for the Philippians (Philippians ated, merely effloresced into palpable riianifestation. (See on Luke 1. 35; Acts 13.32,33.) \»'ith power—This may either be connected witli "declared," and tlien tlie meaning will be 'powerfully declared' [Luther, Beza, Bengel, B'kitzschb, Alford, &c.]; or (as. in our version, and as we think rightly) witli " tlie Son of'God,"and then 1.3,4); so for the Colossians (Colossians 1.3,4); so for the Tliessalonians (1 Thessalonians 1. 2, 3). What catholic love, what all-absorbing spirituality, what impassioned devotion to the glory of Clirist among nien ! 10. AIaI<ing request, if by any menus now at length I may have a prosperous joui-ney by tlie will of Go<l, to come to you— Though long anxious to visit llio capital, he met with a number of jirovideutial hindrances tlie sense is, 'declared to be the Sou of God in possession of that "power" which belon;;ed to Him aw the only-begotten of the Father, no longer slirouded as in the days of his flcsli, but "by His resurrection from the dead" gloriously displayed and henceforth to be for ever exerted in this nature of ours.' [V'ui.gate, Cai>vin, Hodge, PuiLIPl'l, MeiirinG, &c.] accoiding to tlie spirit of holiness—If "according to the flesh" mean here,'' in His tiuman nature,' this uncommon expression must mean (v. 13; ch. 15.22; and see on Acts iU. 21 ; 2;:l.il, 28.15); insomuch that near„y a quarter of a century elapsed, alter his conversion, ere his desire was accomplished, and that only as "a prisoner of Jesus Christ." Tlius taught tliat his whole future was in the hands of God, he makes it his continual prayer that at length the obstacles to a happy and prosperous meeting might be removed. 11, i'Z. Vor ' in Ilirt o</ter nature,' which we liave seen to be tiiat"of the Son of God"—an eternr.l, uncreated nature. Tliis is nere styled ftie "Hpirit," an an impalpable and immaterial nature (Jolin 4. 21), and " tlie .Spirit of holiiu:i«," probably
I long to see you, that 1 may impart to you some spli - ituni gift—not any supernatural K>ft. as the ne,\t elauso shows, and cf. 1 Corinthians 1.7. to llie end that ye may be establislied ! Tliat is, that I may be comforted together with you by the mutual faith both of you and iTi absolute contrast with ihat " likeness of sinful rtiisli" u-hlcli He assumed. One is apt to wonder Ihal if this be The Gospel far the Justijicntim of all Men. KOWAKS I. GocP« Wrath Overhangs the Heathm World, me—'Xot wishing to "lord it over their faith," but rather to be a "lielper of their joy," the apostle corrects his former expressions : uiy desire is to instruct you and do you good, tliat is, for us to instruct and do one anoflier good: in jji ving I sliall also receive.' [Jowett.] 'Nor is he insincere in so speaking, for theie is none so poor in message from heaven, yet not absolutely new, but on the contrary, only the fulfilment of Old Testament promise, that not only is Christ the great theme of it, but Chri.st in the very nature of God as His own Son, and in the nature of men as partaker of their flesh—The Son of God now in resurrection-power and invested with authority to dispi'nse all grace to men, and all gifts for the establishment and edification of the Church, Christ the righteousness provided of God for the justificatiou of all that believe in His name; and tLat in this glorious Gospel, when preached as such, there resides the very power of God to save Jew and Gentile alike who embrace it. (3.) While til" C'liurcli of Christ wlio inaynot impart tons sometliing pf value: is only our malignity and pride that hinder us from gathering such fruit from every quarter.' [Calvin.] Hovy ' widely different is the apostolic style from tliat of the court of Papal Rome!' [Bbn'OI5L.1 oftentimes 1 pitrposeiX to tome unto Jon, but leJ lliinderi'd) Uitliei-to—chiefly by his desire to go first to places wU.^re Christ was not known (ch. 15. 20-M). tSmt I might Iiave some fruit (of my ministry) among you niso. even OS among ot Jier Geiktiles—The Gentilh origin of 'the Roman Church is here so explicitly stated, that those wlio conclude, merely from the Jewish strain of the a i gunient, that they must have been mostly Israelites, decide in oppositiozi to the apostle himself. (But see Introduction to this Epistle.) 14r, 15. I am <lel>tor both to the (cultivated) Greeks and to the (rude) Barbarians. . .'. So, as initeh as in me is, I am rea«ly to preaeh the gospel to yon that are at Koine also—He feels himsell under an all-subduing obligation to carry the gospel to all classes of mankind, as adapted to and ordained equally for all (1 I'orinthians 9. 16). 16. For I am not asliamed of the gospel—(The words, " of Christ," which follow here, are wanting in the oldest and best MSS.) This language implies that it required some courage to bring to 'the mis- (.'hrist is to l)e regarded as the ordained Channel of all grace from God to men (r. 8), let none imagine that His proper divinity is in aii.v respect compromised by this arrangement, since He is here expressly associated with "God the Father," in prayer for "grace and peace" (including all spiritual blessings) to rest upon this Church (v. 7). (-f.) While this Epistle teaches, in conformity with the teaching of our Lord Himself, that all salvation is suspended upon faitli, this is but half a truth, and will certainly minister to self-righteousness, if dissociated from another feature of the same truth, here explicitly taught, that this faith is God's own gift—for which accordingly in the case of the Roman believers, he "thanks his God through Jesus Christ" (u. 8). (5.) Christian fellowship, as indeed all real fellowship, is a mutual benefit; aud aa it is not possible for the most eminent saints and servants of Christ to impart any refreshment and profit to the meanest of their brethren without experiencing a rich return into their bosoms, so just in proportion to their humility and love will they feel their need of it and rejoice in it. tress of the world' what "to the Jews was a stumblingblock and to the Greeks foolishness." But its inherent glory, as God's life-giving message to a dying world, so
18. Why this bivinely-provided Righteousness filled his soul, that, like his blessed Master, he "despised the shame." for it is the power of G(Sd unto salva Ttox TO EVERY ONE THAT BELIEVETH—Here and In the next verse the apostle announces the great theme of his ensuing argument; Salvation, tlie one overwhelming necessity of perishing men; this revealed in the gospel message; and that message so owned and honoured of God as to carry, in the proclamation of it, God's own power TO SAVE EVERY SOUL THAT EMBRACES IT, Greek and Bar-
IS NEEDED BY ALL MEN. For the wrath of God (His holy displeasure and righteous vengeance against sin) ia revealed from heaven—in the consciences of men, and attested b.v innumerable outward evidences of a moral government, ag.-xinst all ungodliness i. e., their whole irreligiouxness, or their living without any conscious reference to God, and proper feelings towards Him. and unrighteousness of men i.e., their whole deviations from moral rectitude in heart, speech, and behaviour. (So these terms must be distinguished wlien used together, though, when standing alone, eitherof them includes the other.)
Ijarian, wise and unwise alike. 17. For therein Is the righteousness of God revealed—that is (as the whole argument of the Epistle shows), God's justifying right-
EOUSNS.s. from faith to faith—a difficult clause. Most interpreters (judging from the sense ofsuch phrases elsewhere) talie it to mean, ' from one degree of faith to another.' But this agrees ill with the apostle's design, wliich has nothing todo.with the progj'essive stages of 18-32. This Wrath op God, revealed ag.\inst ALL Iniquity, overhangs the whole Heathen World. 18. who hold (rather, 'hold down,' 'hiniler,'.or 'keep back') the truth In unrighteousness — The apostle, though he began this verse with a comprehensive proposition regarding men in general, takes up in the end of it only one of the two great divisions of mankind, to whom he meant to apply it; tluis gently sliding into his argument. But before enutnerating their actual iniquities, he goes back to the origin of ,them all, their stifling the light which still remained to them. As darkness overspreads the mind, so impotence takes possession of the heart, when the "still small voice" of con« science is first disregarded, next thwarted, and then sys* tematically deadeiu'd. Thus "the truth" which God left with and in men, instead of having free scope and developing itself, as it otherwise would, was obstructed (cf. Matthew 6. '22, 2;); Ephesians 4. 17, 18). 19. Because that which may be (ratlier, 'which is") known of God Is manifest In them ; for God hath showed It unto them —The sense of this pregnant statement the apostle jn'oceeds to unfold in the next verse, ao. For the Invisible things of him from (or 'since') the creation of the world are clearly seen (the mind brightl.v beholding what the eye cannot discern), being understood by the things 'that are made—Thus, the outward creation is not the parent iml the iiiffrprctcr o{ our faith in God. That faith has its primary sources wilhin our own breast faith, but solely witli fa'th itself as the appointed way of receiving God's "righteousness." We prefer, therefore, to understand it thus: 'The righteousness of God is in the gospel message, revealed (to be) from (or 'b.v') faith to (or ' for') faith,' that is, ' in order to be by faith received.' (So suljstaiitially, Melvit.le, Meyer, Stuart, Bloomfield, &c.) as it Is written (nal)akkuk 2. 4), The just shall live by faith—This golden maxim of the Old T(>stament is thrice quoted in the New Testament—here ; Gahttians 'i. 11 ; Hebrews in. 38—showing that the gospel way of 'LIFE by faith,' SO far from disturbing, only continued and developed tlie ancient method—On the foregoing verses, noti' (1.) What manner of persons ought the niiiiister.s of Christ to be, according to the pattern here set up: absolutely subject and officially dedicated to the Lord Jesus; separated unto the gospel of God, which conl.-mplates the subjugation of all nations to the faith of Clii'ist; del)tors to j>.U classes, the refined and the rud(\ to bring the gospel to thorn all alike, all shame in the presence of the one, ,ns well as pride before the other, sinking before the glory 9i hich they feel to be in their message; yearning over all "ailhfi l churches, not lording it over them, but rejoicing in tlitir prosperity, a.nd fln<ling refreshment and strength in their fellowship ! (2.) Th(> jiecu- (D. 10); but it becomes an intelligible and artinilate convio tiim only through what we observe around%s ("by the things whi<^h are niade," t). 20). And thus are the inner and the outer revelation of (}od the complement of eacb other, making up between them one uuiveiisal and lualiar features of the gospel here h'rought prominently forward should be the devout study of all wlio ]u-eacli it, and guiile the views and tlie taste of all who are privileged statedly to hear it: that It is " the gospel of God, GW 8 (Vrath Overhangs the Heathen World. ROMANS I. What were the Sins of the Genlilet. movable conviction tlirit Ood is. (With this striking shameless than the other sex, but lives hcncefoi th only to drag tlie other sex down to its level, did eliange, itc— Tlie practices iiere releired to, though too aluunhi nlly ataijoslolic statement agree tlie latest couolusions of the mtist profound speculative students of Tlieism.) even liia eternal jiovver and GoilUeaxl—botli tliat tliere is an Klernal Power, and tlial this is not a mere blind force, or pante.'sted liy classic authors, cannot be further illustrated, without trencliing on tilings which "uugljt not to be named among us as become the saints." But observe how vice is here seen consuni'iig and exiiausting itselC AV'heii the passions, scourgeii by violent and continued indulgence in vices, became imjioteiit to yield the craved enjoyment; resort was had to artificial stimulants theistic 'spirit of nature,' but tlie power of a living Godhead, so that tUey are witliont excuse—all tlieir degeneracy being a voluntary departure from trutli tJius brightly revealed to tlie unsophisticated spirit. ^1. Uecausie that, wlieu tliey knew God (that is, ^vhile slill retaining some real knowledge of Hlni, and'ere they sank down into the state next to be described), they glorified Itliu not as God, neither were tlianlct'ul— ueit Uer yielded the adoi a/iuii due to Himsell, nor rendered the gn Uitudc which liis benetii ence demanded—but became vain (cf. Jeremiah 2. 5; in their imaginations (thoughts, notions, speculations, regarding tiod : cf. Jlatthew 15. 19; Luku 2. 35; 1 Corinthians 3. 2U, Oreek)—auA theirfooli8h ('senseless,' 'stupid') heart;i. e., their wliole inner man) was darltened— liow instructively is the downward progress of the hunxan soul here traced! by tlie practice of unnatural and monstrous vices. How early these were in full career, in the history of the world, the case of Sodom afi'ectingly shows; and because of such abominations, centuries after that, the land of Canaan "spued out" its old inhabitants. Long before this chapter was penned, the Lesbians and others throughout refined Greece had been luxuriating in such debasements; and as Ibr the ilomans, Tacitiis, spuakins^^of the emperor Tiberius, tells us that new words had then to be coined to express the nevvly-inveiued stiniulants to jaded passion. No wonder that, thus siek and dying us was this poor humanity of ours under tiie highest eartliiy culture, 'ZZ, ^3. Professing themselves ^' boasting,' or 'pretending to be') wise, ti»ey became fools— its many-voiced cry for the balm in Gilead, and the Physician tliere, "Come over and help us," piewed ' It is the invariable property of error in morals and religion, that men take credit to themselves for it and extol ii as wisdom. So the heathen,' 1 Corinthians 1. 21. [Tholuck.] and changcfl tiie hearts of the missionaries of the cro.ss, and made tiieui "not ashamed of the gospel of Christ!" ajid receiving in tiieikisel ves tiiat recompense of tiieir error wliich was meet—alluding to the many physical aud moral ways in which, under llie rigliteous government of God, vice was made self-avenging. 3S-:J1. gave (item over (or ' up'—see on u. 21) ... to do tliose tilings which (or 'exchanged') the glory of tlie uncorruptible God tuto (or 'for'; an ikunge . . . like to corruptible man— The allusion here is doubtless to the Greek worship, and the apostle may have had in his eye those exquisite cliisellings of the human form which lay so profusely beneath and around him as he stood on Mars' Hill, and " beheld their devotions." (See on Acts 1". 29.) But as if that had not been a deep enough degradation of the living God, there was found 'a lower deep' still, and to bii-dii, aud four-footed beasts, and to creeping things—referring now to the Egyptian and Oriental worship. In the face of these plain declarations of the descent of man's religious belief from loftier to ever lower and more debasing conceptions of the Supreme Being, there are expositors of this very Epistle (as Reiche and Jowett), who, believing neither in any fall from primeval innocence, nor aj-e not convenient—in the old sense of that word, t. e., ' not becoming,' 'indecorous,' 'sliameful.' haters of God —The word usually signifies 'God-hated,' which some here prefer, in the sense of 'abhorred of the Lord;' expressing the detestableness of their character in His sight (cf. Proverbs 22.14; Psalm 73. 20). But the active sense of the word, adopted in our version and by tlie majority of expositors, though rarer, agrees perhaps better.with the context. 33. Wlio knowing (from the voice of conscience, ch.2. U, 15) the judgment of God (the stern law of Divine procedure), tiiat they wlkicli commit such tilings arc worthy of dejitli—here used in Its widest known sense, as the uttermost of Divine vengeance against sin : see Acts 28. 4. not only do the same— which they might do under tlie pressui-e of temptation and in the heat of passion, but have pleasure in them that do them — deliberately set their seal to such actions by encouraging and applauding the doing of them in others. This is theclimax of our apostle's charges against the heathen; and certainly, if the things are in themselves as black as possible, this settled and unblushing satisfaction at the practice of them, apart from all the blinding efl'eets of present passion, must bo regarded as the darkest feature of human depravity. On this section, tiule (1.) "The wrath of God " against sin lias all the dread reality of a "revelation from heaven ' sounding in the consciences of men, in the self-inflicted miseries of the wicked, and in the vengeance which God's moral government, sooner or later, takes upon all who outrage
Lti tlie noble traces of that innocence which lingered even after the fall, and were only by degrees obliterated by wilful violence to the dictates of conscience, maintain that man's religious history has been all along a struggle to ri«e, from the lowest forms of nature-worship, suited to the cliildhood of our race, into that which is more I'ational and spiritual. 34:. Wherefore God also (in righteous retribution) gave them ui>—This Divine abandonment of men is here strikingly traced in three successive stages, at eacli of which the same word is used {v. 21 ; i;. 26 and V. 28, where the word is rendered " gave over '). ' As tliey deserted God, God in turn deserted them ; not giving them Divine (i.e., supernatural) laws, and suffering tliem to corrupt those which were liuman; not sending them prophets, and allowing the philosophers to run into absurdities. He let them do what they pleased, even wliat was in tlie last degree vile, that those who had not honoured God, might dishonour themselves.' [GuoTirs.J as. Who changed the trutli of God in<o a lic-^(i. e., the truth concerning God into idol falsehood ). and worshipped and ser\-ed the creature more than the Creator—Professing merely to worship the Creator b.i/ means of the creature, they soon came to lose sight of the Creator ta the creature. How aggravated is the guilt of the Churcli of Home, which, umler the same liimsy pretext, does slvarueU'S.sly what the heiithen are here coniiemned fordoing, and with light which the heathen never liad! who is blessed for ever! Amen—By this do.xology the apostle instinctively relieves the horror which the penning of such things excited within his lireast; an example to such as are (billed to expose like dishonour done to the blessed God. '-4G, 37. For this cause God ;;ave them up—See on v. 21. for even tiieir women— I hat sex whose priceless jewel and fairest ornament is modesty, and which, when that is once lost, nut only becomes more it; so this " wrath of God " is not confined to higli-handed crimes, or the grosser manifestations of Iiuman depravity, but is " revealed " against all violations of Divine law of whatever nature—" against all ungodliness" as well as "unrighteousness of men," against all disregard of God in the conduct of life as well as against all deviations from moral rectitude; and therefore, since no child of Adam can plead guiltless eitlier of "ungodliness"' or of " unrighteousness," to a greater or less extent, it follows" that every human being is involved in the awlnl sweep of " the wrath of God " (v. 18). The apostle places this terrible trutli in the forefront of his argument on justification by faith, that upon the basis of universal condemnation he might rear the edifice of a free, world-wide salvation; nor can the Gospel be scripturally preached or embraced, save as the good news of salvation to those that are all equally "lost." (2.) We must not magnify the supernatural re'v*
Wliat were ihe Sins of the Gentile World. ROMANS II. IVie Jew under like Coiidemnulion Kith the Gcniile. elation which God has been pleased to make of Himself, througli Abraham's family to the human race, at tlie expense of that elder, and, in itself, lustrous revelation which He has made to the whole, family of man through the medium of their own nature and the creation around them. Without the latter, the former would have been impossible, and those who liave not been favoured with the former will be without excuse, if they are deaf to the voice and blind to the glory of the latter {v. 19, 20). (3.) Wilful resistance of light has a retributive tendency to CHAPTER II.
Ver. 1-29. The Jew tjnper like Coxdejixatiojt with THE Gentile. From those without, the apostle now turns to those wilhin the pale of revealed religion, the self-righteous Jews, who looked down upon the uncovenanted heathen as beyond the jiale of God's mercies, within which they deemed themselves secure, however inconsistent their lile maybe. Alas! what multitudes wrap themselves up in like fatal confidence, wlio occupy tho corresponding position in the Christian Church ! 4. the goodntss of God leadetli tltec to repentance— ). e., is designed and adapted to do so. 5. < i'ea$nrei>t np unto thyself wi-aJh against (ratlier ' in ') ilUe day of ivi-ath i e., wrath to come on thee in the day of wrath. Wl'at an awful idea is here expressed—that the sinner liim.scif is amassing, like hoarded treasure, an ever-accumulating stock of Divine wrath, to burst upon him in "the day of the revelation of tlie righteous judgment of Ooil!" And this is said not of the reckless, but of those who boasted of their purity of faith and life. 7-10. To them who, Ac. —The substance of these verses is that the final judgment wiil turn upon ciiaraeloalone, by itatient continuance in well-doing, &c.—Cf. IjUke S. 15:' "That on the good ground are they, which in an honest and gO(Kl heart, having heard the word, keep it, and bring forth fruit with patience ;" denoting the enctnrinty and proi/ressii-e character of tlie new life. But unto theiu that arc contentious, and do Aot obey tlie trujh, Ac.—referring to such keen and determined resistam-e to the Gospel as himself had too painfully witnesseti on the part of liis own countrymen. See Acts 13.11-10; 17. 5, lo; 18. 6, 12; and cf. 1 Thessalonians 2. 15, IG. i«dlfi;na<ioit and wrstth— in the bosom of a sin-avenging God. tribiilation and anguish —the effect of these in tlie sinner himself, to the Jew first—first in perdition if unfaithful; but if obedient to the truth, first in salvation (!,•. 10). 11, 1'4. lor as many as have sinned—not 'as many as have sinned at all,' but, 'as many as are /ou(id in sin' at the judgment of the great day (as the whole context shows), without law i. c., without the advantage of a positive Revelation, shall also perish without law—exempt from the charge of rejectingordisregardiug it. and as muiiyas hnvesinucd in the law—witliiii the pale of a positive, v/ritten Revelation, shall be judged by tlie law—tried and condemned by the higlier staniinrd of that written Revelation. 13-15, For not the hearers, Ac. q. d., As toiiclling the Jews, in whose ears the written law is continually resounding, the condemnation of as many of them as aro found sinners at the last iiivol.ves no diilicully ; but even as respects the heatlien, who are strangers lo the law in blunt tlie moral perceptions and weaken the capacity to appreliend and approve of trutli and goodness; and thus is the soul prepared to surrender itself, to an indefinite extent, to error and sin (r. 21, &c.). (4.) Pride of wisdom, as it is a convincing evidence of the want of it, so it makes the attainment of it impossible (,v. 22 ; and cf. IMatthew 11.
25; 1 Corinthians 3.18-20). (5.) As Idolatry, even In its most plausible forms, is the fruit of unworthy views of the Godhead, so its natural effect is to vitiate and debase still further the religious conceptions; nor is there any depth of degi'adation too low and too revolting for men's ideas of the Godhead to sink to, if only their natural temperament and the circumstances they are placi d in be favourable to their unrestrained development {v. 23, 25). The apostle h.ad Greece and Egypt in his eye when he penned tliis description.. But tlie wjiole Paganisms of the East at this day attest its accuracy, from the more elaborate idolatry of India and the simpler and more stupid idolatry of Cliina down to the childish rudiments of nature-worship prevalent among the savage tribes. Alas! Christendom itself furnishes a melancholy illustration of tills trutli ; the constant use of material images in tlie Church of Rome and the materialistic and sensuous character of its entire service (to say notliing of the less olfeusive but stnpider service of the Greek Cluirch), debasing the religious ideas of millions of nominal Christians, and lowering tlie whole character and tone of Christianity as represented within their immense pale.
(6.) Moral corruption invariablj' follows religious debasement. The grossness of Pagan idolatry is only equalled by the revolting character and frightful extent of the immoralities which it fostered and consecrated (r. 21, 26, 27). And so strikingly is this to be seen in all its essential features in the East at this day, that (as Hodge says) the missionaries have frequently been accused by tlie natives of having forged the whole of the latter part of this chapter, as' tliey could not believe that so accurate a description of tliemselves could have been written eighteen centuries ago. Tlie kingdoms of Israel and Judah furnish a striking illustration of the inseparable connection between religion and morals. Israel corrupted and debased the worsliip of Jeliovali, and tlie sins with which they were charged were mostly of the grosser kind—intemperanceand sensuality: Judali, remaining faithful to the pure worship, were for a long tiiiie charged mostly with fornirility and hypocrisy; and only as they fell into the i<lolalrios of tlie heathen around them, did they sink intotlieir vices. And may not alike distinction be observed between the two great divisions of Clirlstendom, the Popish and the Protestant? To test this, we must not looli to Popery, surrounded witli,iind more or less .influenced by, tlie presenceand power of Protoslantisiii ; nor to Protestantism under every sort of disadvantage, internal and external. But look at Romanism where it liiis unrestrained liberty to develop its true character, and see whetlicr impurity does not there taint society to its core, viervading alike tlie highest and the lowest classes ; and then look at Protestantism where it enjoys tlie same isdvantiiges, and see whether it be not marked by a comparatively high standard of social virtue. (7.) To take pleasure in wliat is sinful and vicious for its own siilie, and knowing it to be such, is tlie last and lowest stage of liuman recklessness (v. 82). But (8.) tliis knowledge can never be wholly extinguislied in the breast ol man. Ko long as reason remains to tliem, tliere is still a small voice lu tlie worst of men, protesting, in tiifi name of the I'ower that Implanted It, "that they which lo such things are worll y of death " (v. 32;. its positive and writ ten form—sinci; tliey show how deeply it is engraven on their moral nature, which witnesses within tlu'in lor righteousness and against ini'quily, accusing or eondeninhig them acctirding as they violate or obey its stern diciales—tlu-ir condriunalioii also lor all the sin in wliidi they live and die will wirry its divadlul echw in their own breasts, their thoulits tlie ineanwlklle aeeuainj; or else excusini;— /. c, perhaps by turns doing ))oth. Itj. In the day, <!cc.—Here the uiitiiiished statement, of i.'. 12 is ri'sumed and closed, shall judge the secrets of iiirn— here spi'cially I'eferiing to the unfatlionied depths of hyp(M-risy in the si'lf-righteons whom tlie apostle had to deal with. (.See Kcclesiastes 12.11; 1 Corinthians 1.5.) aceordiiij; to my gospel—to niy tfacliing Hs a preaciier of the Gospel. 17-Ml. Behold—' But if" is, be,\ ()iid doubt, the true rea<ling here. (It <li(J'i'rs but in a single h'ttf'r from the received reailiiig, and the sense is the same.) aj>provest tK»e thlt»5;» that are excellent
Marfiiii, 'triest the things that dil Ter.' lioth senses arH gooil, and indeed the former is but Ihe ivsult of the latter action, f-iee on I'liilippians 1. ID. hast tlie form ol' ki>ow Iedi;e and <if the truth in the law—^^Mot being left, as the heathen are, to vagui; conjeeture on lHvlue tl;l'igs, but favoured with deiiiiite and precise information from heaven, thou that abhorrest id<ils{as the J jws did ever after tlieir captivity, though bent on them before)—doxt thou commit saccllrge I—not, as some excelleut inter-
Circumcisiwi, without Obedience, shall not Profit. ROMANS III. The Jew!^ Prerogative, which they have nut Lost, way ; chiefly, because (rather, ' first, that') unto them were comiiilttetl the oracles of God—This remarkable expression, denoting ' Divine comniunieatious' in general, pi-eters, ' dost thou rob idol-temples?' but more generally, as we tiike it, 'dost tliou prol'aue holy things?' (as in Matthew 21. 12, 13, and in otlier ways), as It is written—(See Marginal reference.) For circumcisioia— i.e., One's being within the covenant of which circumcision was the outward sign and seal, verily profititli, if tJiou keep the law— if the inward reality correspond to the outward sign but if, &c. (J. d., 'Otherwise, tliou art no better than the unciruumcised heathen.' Tlierefore if tUe tuielrcumcisioit kee]! tlie . . . law, &c. — Two mistaken Interpretations, we think, ai'e given of these words : jFirst, that the case lune supposed is an impossible one, and put merely for illustration [Haldane, Chalmers, Hodge]; is transferred to tlie Scriptures to express their oracular. Divine, authoritative character. 3,4. For what if some did not believe T—It is the unbelief of the great body of the nation which the apostle points at ; but as it sufficed for his argument to put the supposition thus gently, he uses this word "some" to soften prejudice, shall titeir unbeliefmake tJtefaitli (or, faithfulness) of Godof uoue ell'ecti—' nullify,' ' invalidate' it. God forliid—lit., 'Let il not be,' q. d., '.Vway witii sucli a thought'—a favourite expression of our apostle, when he would not only reijudiate a suijposed consequence of his doctrine, but express his abhorrence of it. 'The Scriptures do not authorize such, a use of God's name as must have been common among the English translators of tlie Bible.' [Hodge.] yea, let God be (held)' trtte, and every man a liar i. e., even though it should follow from this that every man is a lecond, that it is the case of the heathen who may and do please God when they act, as has been and is done, up to the light of nature [Grotiu.s, Ol.shausen, &c.]. The first Interpretation is, in our judgment, unnatural ; the second, opposed to tlie apostle's own teaching. But the case here put is, we think, such as that of Cornelius (Acts 10.), who, though outside tlie eztei-nal pale of God's coveflant, yet having come to tlie knowledge of the truths contained in liar, wlicii thou art jtu Sged-so in Psalm 51. 4, according to the LXX. ; but iu the Jlebrcw and in our •version, 'wiien'thou judgest.' Tlie general sentiment, however, is the same in both—that we are to vindicate the righteousness of God, at wliatever expense to ourselves. 5, G. But if, i!ic.—Another objection : q. d., ' It it, do manifest the grace of the covenant without the seal of it, and exemplify the character and walk of Abraham's children, though not called by the name of Abraham. Thus, this is but another way of announcing that God was about to show the insufficiency of the mere badge of ihe Abrahamiccovenant, by calling from among the Gen-
Vi'ould appear, then, that the more faithless we are, so much the more iliustri<)U.-j wiil the fidelity of God appear; and in that case, for Him to lake vengeance on us forour unfaithfulness would be (to speak as men profanely do) unrighteousness in tiod.' Armwer: Godforbid; for then how shall God Judge tUe world !— </., tiles a seed of Abraham that had never received the seal of circumcision (see on Galatians 5. 6); and tliis interpretation is confirmed by all that follows, he is not a Jew which is one outwardly, &c.—in other words, the name of "Jew" and the rite of "circumcision" were designed but as outwanl symbols of a separation from the Irreligious and ungodly world unto holy devotedness in heart and life to the God of salvation. AVhere this is realized, ' Far from us be such a thought; lor that would strike down all future judgment.' 7, 8. For if tiie truth of God, Ac—A further illustration of tlie same sentiment : q. d., 'Such reasoning amounts to tills—wliich indeed we who preach salvation by free grace are slanderously accused of teaching—that the more evil we do, the more glory will redound to God; a damnable principle.' (Thus the apostle, instead of refuting this priiiciple, thinks it enougii to hold it up to execration, as one that shocks the moral sense.)—Ou this brief section, JS'ote (1.) Mark the place here assigned to the Scriptures. In answer to the question, " What advantage hatli the Jew? or. What profit is there of circumcision?" those holding llomisli views would undoubtedly have laid the stress upon Uie jirieilhood, as the glory of the Jewish economy. But in the apostle's esteem, "the oracles of God" were the jewel of the ancient Church (v. 1, 2). (2.) God's eternal purposes and man's free agency, as also the doctrine of salvation by grace and the uncliangiug obligations of God's law, liave ever been subjected to the cha Vge of inconsistency by those who will bow to no truth which tlieirown reason cannot fathom. Butamidst tlie sigiis are full of significance ; but where it is not, they are worse tisan useless. JVoie, (1.) It is a sad mark of depravity when all that is designed and fitted to melt only hardens the heart (v. 1, and cf. 2 Peter 3. 9; Ecclesiastes 8.
11). (2.) Amidst 'all the inequalities of religious opportunity measured out to men, and tile mysterious bearing of this upon their character and destiny for eternity, the same m-eat principles of Judgment, in a form suited to tlieir respective discipline, will be applied to all, and perfect equity will be seen to reign throughout every stage of tlie Divine administration (v. 11-16). (.1.) "The law written on tlie heart" (v. 14, 15)—or the Ethics of Natural Theology—may be said to be the one deep foundation on which all revealed religion reposes; and see on ch. 1.
19, 20, wliero we have what we may call its other foundation—the Physics and Metaphysics of Natural Theology. The testimony of these two passages is to t)ie theologian Invaluable, while in the breast of every teachable Christian it wakens such deep echoes as are inexpressibly solemn and precious. (4.) High religious professions are a fearful aggravation of the inconsistencies of such as malve them (v. 17-21). See 2 Samuel 12. 14. (.5.) As no external privileges, or badge of discipleship, will shield the unholy from the wrath of God, so neither will the want of them sliut out from the kingdom of heaven such as have experienced without them that change of heart which the seals of God's covenant were designed to mark. In tlie sight of the great Searcher of hearts, the Judge of quick and dead, the renovation of the character in heart and life is all in all. In view of this, have not all baptized, sacramented disc-iples of the Lord Jesus, who "profess that they know God, but in worjcs deny Him," need to trt}ml)le—wlio, under the guise of friends, are " tlie enemies of the crossof Christ?" all the clouds and darkness which in this present state envelop the Divine administration and many of the truths of the Bible, such broad and deep prini;ip]es as are liere laid down, and which shine in their own lustre, will be found the sheet-anchor of our faith. "Let God be true, and every man a liar;" and as many advocates of salvation by grace as say, " Let us do evil that good may come," " their damnation is just."
S-20. That the Jew is shut up under like Condemnation WITH THE GlCNTILE IS PItOVED BV HIS OWN SCKIPTUKK. 9. are we betier tlian tliey T (' do we excel theiii ?') No, in no Avise—Better otf' the Jews certaiulj' were, for having the oracles of God to teach them better; but a.s they were no liettiu', that only aggravated their guilt. 10Vi. As it is written, &c.—(Psalm 14.1-3; 53.1-3.) These statements of Ih.' Psalmist were indeed suggested by partiiailar man i test iilions of human depravity occurring under his own eye; but as this only showed what man, when unrestrained, is in his present condition, they were quite pertinent to the apostJe's purpose. 13-18. Their, &c.—Ki'om gener-i!s, the aposi le here comes to particulars, culling from diirerent parts of Scripture passages which speak of dispravity as 1 1. air.^cts the different members of tue body ; as if to show more ad'ectingly how "from the sole of the foot even to the head there is no soundness" in uSi Their TURO.\T is a!i ojjen sejxile Jire—(Psalm 5. iJ); ?. d., 227
CHAPTER III.
Ver. 1-8. Jewish Ob.iections Answekrd. 1, 2. Wltnt dvantHc then hath the .Tew I— (/. d., ' If the final judgment will turn solely on the state of the heart, an(i this may be as good in the Gentile lOUhont as in tbe Jew iv Uhin the sacred enclosure of God's covenant, wliMt better are we Jews for all our advantiges? Answer: Much every-
Xo Flesh Justified by the Law, E.OMANS III. but all Justified by Faith only. lie the wrath of God. and come shoi-t of the glory (oi 'What proceeds out of their heart, and finds vent in speech and action tlirougli tlie tliroat, is like tlie pestilen- ' praise') of God i.e., 'have failed to earn his ai>prol)ation' (cf. John 12.13, Greek). .So the best interpreters. a4. justified freely (withoutanything done on our part todeserve it) by his grace (His free love) through the redemp> tion tJiat is In Christ Jesus— a most important clause; teaching us tliat though justification is quite gratuitous, it tial breath of an open grave.' with tlicir tongues tUcy liave used deceit—(Psalm 5. 9): q. d., ' That tongue which Is man's glory (Psalm 16.9; 57.8) is prostituted to the purposes of deception.' tlie poison of asps is under tiieir LIPS—(Psalm 140. 3): q. d., 'Those lips wliicli should "drop as an houey-comb," and "feed many," and "give thanks unto His name" (Canticles 4. 11 ; Proverbs 10. 21 ; Hebrews is not a mere fiat of the Divine will, but based on a " Redemption," 1. e., ' the payment of a Ransom,' in Christ'« death. That this is tlie sense of the word ' redemption,' when applied to Christ's death, will appear clear to any impartial student of the passages wiiere it occurs. ti5, 26. Whom God Iiath set forth [to be] a propitiation (or 'propitiatory sacrifice") through faitli in his blood Some of the best interpreters, obsei'ving that "faith upon" is the usual phrase in Greek, not "faitli Christ, would place a comma after "faith," and understand the words as if written tlius: "to be a propitiation, in his
13. 15), are employed to secrete and to dart deadly poison.' WlioseMOUTH,<fec.—(PsaltnlO. 7): q.d., 'Thatmouth which should be " most sweet" (Canticles 5. 16), being " set on fire of hell" (James 3. 6), is filled witli burning wratli against those whom it. sliould only bless.' Tiieir feet are swift to sUed blood—(Proverbs 1. 16; Isaiah 59.7): q. d., 'Those feet, which should "run the way of God's commandments" (Psalm 119. 32),«are employed to conduct men to deeds of darkest crime.' Destrncfioii and misery are in tiieir ways; and tlie way of peace liavc tliey not kno Avn—Tliis is a supplementary statement about men's
Ijlood, through faith." But "faitli iu Clirisf is used in Galatians 3. 26 and Epliesians 1. 15; and "faitli in His blood'' is the natural and appropriate meaning here, to declare Ills rigllteousncss for tlie remission—rather, 'pretermission' or 'passing by'—of sins (' the sins') tiiat are past—not the sins committed by tlie believer before he embraces Christ, but tlie sins committed under the old economy, before Christ came to "put away sin by the sacrifice of Himself." tlirough the forbearance of God —God not remitting but only forbearing to punisli them, or passing tliem»by, until an adequate atonement lor them should be made. In thus not imputing them, God reus righteous, but He was not seen to be so; there was no " mauiiestation of His righteousness" in doing so under the.ancieiit economy. But now tiiat God can "set fortli" Cluist as a "propitiation for sin through faith in His blood," the rignteousness of His procedure in passing by the sins of believers before, and in now remitting tliem, U'cy*s, suL'gested by what had been said about the "feet," and expresses the mischief and misery which men scatter in tiieir path, instead of that peace which, as strangers to it themselves, they cannot ditluse. Tliere is no fear of God befcre tiieir EYES—(Psalm 3G. 1): q. d., ' Did the ej'es but "see Him who is invisible" (Hebrews 11.27), a reverential awe of Him with wlioni we have to do would chasten every joy and lift the soul out of its deepest depressions; but to all this the natural man is a stranger.' How grapliic is this picture of human depravity, finding its way through eacli several organ of tlie body into the liie: but how small a part of tiie "desperate wicliedness" that Is within (Jeremiah 17. 9) "proceedeth out of the heart of man!" (Mark 7.21-23; Psalm 19.12.) Now we know that wSiat tlie law (i.e., the Scriptures, considered as a law of duty) saitli, it saitU to tlieni tJiat are under tUe iaw—of course, tlierefore, to the Jews, tii.it every tnoutit (opened in self-justification) may be stopped, and all the world may become (i.e., be seen to be, ami own itself) guilty (and so condemned) before God. 20. TSiereforc toy tSie deeds of (obedience to) tlie law there sliall no is "manifested," declared, brought fully out to tlie view of the whole world. (Our translators have unfortunately missed tliis glorious truth, taking "the sins that are past" to mean tlie past sins of believers—committed before faith—and rendering, by tlie word "remission," what means only a 'passing bj';' thus making it appear that "remission of sins" is "tlirough the forbearance of God," which it certainly is not.) To declare at this time mow flesli be justifiedi. e., be held and treated as righteous; as is plain from the whole scope and strain of tlie argument, in liis siglit—at His bar (Psalm 113. 2). for by tbe law is tlie knowledge of sin—See on ch. 4. 15; 7. 7; 1 John Z.i),—yote ; How broad and deep does the apostle in this section lay the foundations of his great doctrine ot Justification by free grace—in tliedisorder of man's whole nature, the consequent universality of human guilt, the condemnation, by reason of the breach of Divine iaw, of lor the first time, under tlie. Gospel) his righteousness: tiiat he might be just, and the justifier of liim tiiat believcfh in Jesus—Glorious paradox! 'Just in punisliing," and ' merciful in pardoning,' men can understand; but 'just in justifying tlie guilty,' startles them. But the propitiation througli faith in Clirist's blood resolves tlie paradox and liarmonizes the discordant elements. For in I hat " Goil hath made Him to be sin for us who knew no sin," justice lias full satisfaction ; and in tliat "we are made the righteousness of God in Him," ?)i<;)-c,y lias her heart's delight !—iVo/(? (1.) Oneway of a sinn(>r's justification is taught in the Old Testament and in the New tlie wliole world, and tlie impossibility of justification before God by obedience to that violated law ! Only when these liuniiliating conclusions are accepted and felt, are we in a conditi(m to appreciate and embrace the grace of the Gospel, next to be opened up.
21-26. God's ju.stifyino Hightkousness, through Faith in Jesus Christ, alike adai'ted to ouit Necessities AND WOUTUY OF IIlMSELF. lil-^S. But now tlic righteousness of God (see on ch. 1. 17) witbont tiie law —i e., a righteousness to wliich our obedience to the law contributes nothing whatever (n. 2S; (Jalatians 2. l(i). is manifested, being witnessed (attested) by the Iaw aiad the Prophets—tlie Old Testiiment Scriptures. Thus this justifying righteousness, though new, as only now fully disclosed, is an old righteousness, predicted and foreshadowed in the Old Testament, by faith of {i.e., in) Jesus Christ unto all and upon all (hem that belici e —i.e., perhaps, brought nigli "unto all" men the tiiosciel, and actually " upon all" believing men, as theirs in possession. [Luthkij, itc.l; but most interpreters understand both statements of believers a.s only a more emjihatic way of saying that all believers, without distinction or exception, are put in possession of this gratuitous justification, purely by faith in Christ Jesus, for there is no dincrcnce ; for all have slmsed—Though nieii dill'er greatly in the nature and extent of their sinfulness, there is absolutely no ditt'erence between the best and the worst of men. In the /act that "all have sinned," and so underalilte: only nuu-e dimly during the twilight of Revelation ; in unclouded light under its perfect day {v. 21). (2.) As tlu;re is no (.lifl'iu'ence in the need, so is there none in the liberty to appropriate the provided salvation. The best need to be saved by faith in Jesus Clirist; and the worst only need that. On this common ground all saved sinners meet here, and will stand for ever (v. 22-21). (3.)
It is on the atoning blood of Christ, as the one propitiatory sacrifice wliich God hatli set forth to the eye of the guilty, that the faith of the convinced and trembling sinner fastens for delivei'ance from wrath. Though he knows that he is "justified freely, by God's grace," it Is only because it is "through the redemption that is in Christ Jesus" tliat he is able to find peace and rest even in this (i'. 2^i). (1.) The strictly accurate view of l)elievera under the Old Testament is not that ot a company of pardon,ed men, but of men whose sins, put up with and passed liy in the mean time, awaited a future expiation in the fulness of limo (t-. "25, 26 ; see on Lulce 9. 31 ; and on Hebrews 9. 15; and 11. 39, 10).
27-31. iNFEliENCKS FltOM THE FOUKGOING DoCTlilNES, AND AN (JBJECTION AN.SWKHEIJ. lufcfenco II (St,- lioast-
Tlie Law ia nol Abolished. ROJIANS IV. Abraham Jaslified by FaitJi. forts or legal obedience.' For if Abralinm were jiistttied by works, he hath whereof to glory ; but not before God ij. d., 'If woilis were the ground of Abraham's justitication, he would have matter for boasting; but as it Is perfectly certain that he hath none in the sight of God, it follows that Abraham could not have been justified by works.' And to this agree the words of Scripture. For what snitli the Scripture I Abraham believed God, and it (his faith) was counted to him for righteousness —(Genesis lo. 6.) Roinisli expositors and Arininian I'rotcstants make this to mean that God aftcepted Abraham's act of believing as a substitute for complete obedience. But this is at variance with the whole spirit and letter of the apostle's teaching. Throughout this whole argument. ing is excluded by thi.t, and no other zuay of jns/ificalion. 'iT, as. AVUere is boasting tlioi I . . . excludeil. Bj wSiat law? (ou wlitit priiK-iple or scheme?) of works I Nay 5 biU by tike law of faitli. Tliercforc we coiiclurte, Ac. —It is the unavoidable temleiicy ol dupendence upon our own works, less or more, tor acceptance witli God, to be- S«itaspirilof "boastius." BattlialGod sliould encourage
a spirit in sinners, bjany procedure of His, is incredible. Tliis tlierelbre stamps falseliood upon every form of 'justification by works," whereas the doctrine tliat " Our faitli recn'ves a riitlitnonsii Pss
Tliat niivliea tlie sinruT just," manifestly and entirely excludes "boasting;" and this faith is set in direct opposition to works, in the matter of juslirtcation—and even in the next two verses. The meaning, therefore, cannot possibly be tliat the mere act is the Ijost evidence of its truth. Inference second: TJiis and no other wtiii of xalralion is adapted alike to Jew and Getilile. Is l»e f l»e God of tlie .Tews only i etc.—Tfie way of believing—wliich is as much a work as any other piece ofcommanded duty (John U. 2'J ; 1 John 3. 23)—was counted of salvation must be one equally suited to the whole family of fallen man : but the doctrine of justilication by to Abraham for all obedience. The meaning plainly is, that Abraham believed in the promises which embraced faiih is the only one tliat lays the basis of a Universal Religion; this therefore is another mark of its truth, [it
Is] one God who sJ>all justify {q. d., C'lirist (Genesi.s 12. 3; 1.5.5, &c.), as we believe in Christ Himself; and in both cases, faith is merely the instrument that puts us in possession of the blessing gratuitously bestowed. 4, 5. Wow to hiiii that workeUi (as a servant for wages) is the reward not reckoned of grace (as a matter of favour), but of debt—as a matter of right. But to him that Avorketli not (who, di spairing of acceptance with God by "working" for it the work of obedience, does not attempt it), but believetli on hiin that justi Heth the ungodly—casts himself upon the mercy of Him that jnstifieth those who deserve only condemnation, his faith, &c.—See on v. 3. Second: David sings of the same justification. 6-8. David also dcscribeth ('speaketh,' ' pronounceth') the blessedness of the man tmto whom the Lord imi>uteth rigltteoras iKss without works—whom, though void of all good works. He, nevertheless, regards and treats as righteous. [Saying], Blessed, <Sc.—(Psalm .32. 1, 2.) David here sings in express terms only of " transgression forgiven, sin covered, iniquity not imputed;" but as the negative blessing necessarily includes the positive, the passage is strictly in point. 9-13. Cometh tills blessedness then, &c.—q.d., 'Say not. All this is spoken of the circumcised, and is therefore no evidence of God's o'eTie?-ai way of justifying men; for Abraham's justification took place long before he was circumcised, and so could have no dependence upon tliat rite: nay, "the sign of circumcision" was given to Abraham as "a seal" (or token) of the (justifying) righteousness which he had before he was circumcised ; in order that he might stand forth to every age as' the parent believer—the model man of justification by faith —after whose type, as the first public example of it, all were to be moulded, wlietlier Jew or Gentile, who should thereafter .believe to life everlasting.' 13-15. For the I>romise, &c.—This is merely an enlargement of the foregoing reasoning, applying to the tait) what had just been said of ctrcMTOCmora. that he should be the lieir of the world—or, that "all the families of the eartli should be ble-ssed in him." was not to Abraham and his seed through the law (in virtue of obedience to the law), but tlirough the i-lghteousness of faith—in virtue of his simple faith in the Divine promises. For if they which arc of the law be heirs— If the blessing is to be earned by obedience to the law. faith Is made void—the whole Divine method is subverted. Because the law woi'keth wrath—has nothing to give to those who break it but condemnation and vengeance, for where there is no law there is no transgression—It is just the law that makes transgression, in the case of those who break it; nor can the one exist without the other. 16, 17. Therefore, &c.—A general summary: q.d., 'Thus justification ' has uncliangeably fixed that he shall juscify') tlie cli-cjimeisiou by ('of') faitli, and the iincircumeisioM tUi ougU faitli—probably this is but a vai-ied .statement of tlie same truth for greater emphasis (.see on v. 22); though Bekgki. thinks that the justification of the Jews, as the born lieirs of the promise, may be here purposely said to be "0/ faith," wliile that of the Gentiles, previously ".«trangers to the covenants of promise," may be said to be " l/irouyh faith," a.s thus admitted into a new family. Objection: Do Ave then make void tlie law llirougli faitli I—q.d., 'Does this doctrine of justification by faith, then, dissolve the obligation of the law? If so, it cannot be of God. But away with such a thought, for it does just the reverse.' God forbid: yea, we establish the law—It will be observed here, that, important as was tills oljjection, and opening up as it did so noble a field for the illustration of the peculiar glory of the Gospel, the apostle does no more here tlian indignantly repel it, intending at a sub Bequeut stage of his argument (ch. 6.) to resume and discuss it at length.—i\'o<e (1.) It is a fundamental requisite of all true religion that it tend to humble the sinner and exalt God; and every system which breeds self-righteousness, or cherishes boasting, bears falsehood on its face (v. 27, 28). (2.) The fitness of the Gospel to be a universal religion, beneath which the guilty of every name and degree are invited and warranted to take shelter anil repose, is a glorious evidence of its truth (f. 29, .30). (;3.) The glory of God's law, in its eternal and immutable obligations, is then only fully apprehended by the sinner, and then only is it enthroned in the depths of his soul, when, believing that "He was made sin for him who knew no siu," he sees himself " made the righteousness of God in Him." Thus do we not make void the law through faith: yea, we establish the law. (I.) This chapter, and particularly the latter part of it, 'is the proper Beat of the Pauline doctrine of Justification, and the grand proof-passage of the Protestant doctrine of the Imputation of Christ's righteousness and of Justification not on account of, but through faith alone.' [Philiiti.] To make good this doctrine, and reseat it in the faith and afl'ection of the Church, was worth all the bloody struggles that it cost our fathers, and it will be the wisdom and safety, the life and vigour of the churches, to "stand fast in this liberty wherewith Christ hath made them free, and not be again entangled"—iu the very least degree—"with the yoke of bondage." ^ CHAPTER IV.
Ver. 1-25. The FoBEOoiNa Doctrink of JustificatiON BY Faith illustrated from the Olu Tkstament. is by faith, in order that its purely gracious character may be seen, and that all who follow in the steps of Aliraham's faith—whether or his natural seed or no—may be assured of the like justification with the parent-believer.' As it
First: Abraham wax juslifled by faith. 1-3. What shall we say then that Abraham, oiir father as pei'taluiiig to the fleah, hath found} i. e. (as the order in the original shows), 'ha(h found, as pertaining to ('according to,' or * tlirough') tlie flesh;' meaning, 'by all his natural efis written, &c.—(Genesis 17. .5.) This is quoted to Justify his calling Abraham the "father of us all," and is to 229
Faith hiipi Ued to us for Ritjhleousness. ROMANS V. Blessed Effects af Juslificution by Faith. glory to God than simple faith in His word, especially when all things seem to render the fulfilment of it hopeless (r. 18-21). (7.) All the Scripture examples of faith were recorded on purpose to beget and encourage the like faith in every succeetiing age t,v.2.%2i; and cf. ch. 15. )). be viewed ;is a parenthesis, before (t. e., ' in (be reckoning of) Isim wUom Ite believed q. <!., ' Tiius A bralmm, in tlie reclconing of Hiui wlioiu lie believed, is tlie fattier of ns all, in order that all may be assured, that doing as he did, they shall lie treated as he was.' (ev«-uj Goil, t!is\t quiekrnetli tUe tiead—The natni'e and greatness of that (S.) Justification, in this argument, cannot be taken— as Bomaiiists and other eVrorists insist—to moan a change upon men's character ; for besides that this is to confound f.iilh of Abraliani which we are to eopy is here strikingly described. Wiiat he was required to lielii'Ve being above nature, his faitli had to fasten upon (ioil's power to surmount pliysical incapacity, and call into being what did not then exist. But God having made tiie promise, Aljraham believed Ilim in spite of tliose o'ostaeles. This it wilh Sanctification, which lias its appropriate place in this Epistle, the whole argument of the present chapler— and nearly all its more important clauses, expressions, and words—would in that case be unsuitable, and fitted only to mislead. Beyond all doulit it means exclusively a change upon men's state or relation to God; or, in scienis still further illustrated in v.'hat follows. 18-!J:<J. Wljo Bgaiiist Uopc—wlien no ground lor hope appeared, believed in liope— i. e., cherished tlie believing cxpeetution. tliat lie niiglit become tlie falluev of maity nations, according to tlir«t wliicU was syokeii, so tific language, it is an objective, not a .sMfijcc/ive cliange— change from guilt and condemnation to acquittal and acceptance. And tlie best evidence tliat this is the key to the wliole argument is, that it opens all the wards of the many-chambered lock with which the apostle has enriched us in this Epistle.
(i.e.,. Such "as the stars of heaven," Genesis 15. oi sJtall thy seed be . , . lie considered not, &c.— paid no attention to those physical obstacles, both in himself and in Sarah, which might seem to render the fulfilment hopeless. He st.Tgjjered (hesitflted) not . . . Imt was strong in faitli, giving glory to God—as able to make good His own word in spite of all olistacles. Ar.d being fnily persiiadetl, Ac. i. e., the glory wliich Abraham's faith gave to God consisted in this, tliat, firm in the persuasion of God's ability to fulfil his promise, no diflicullies shook him. And therefore it was inipnted, &c. q. d., 'Let all then take notice that this wa.'i not because of anytliing meritorious in Abraham, hul merely because he so believed.' 33-35. Now, &c.—Here is the aiiplication of tills whole argument about Abraham: 'These things were not recorded as mere historical facts, but as illustrations for all time of God"s method of justification liy
CHAPTER V.
Ver. 1-11. The Blessed Effects of Justification by Faith. The proo/ of this doctrine being now concluded, the apostle comes here to treat of its fruits, reserving the lull consideration of tills topic to another stage of the argument (ch. 8). 1. Therefore being (' liaving been') Ji»«- ti Sicd by faitli, we linve peace with God, iSc.—If we are to lie guided by MS. authority, the true reading lic-re, beyoiul doulit, is, 'Let ns have peace;' a reading, however, wliich most reject, liecause they think it unuaiural to exhort men to have wh'at itljelongs to God to givs, and because the apostle is not here giving exhortations, but stating matters of fact. But as it seems hazardouf. to set aside the decisive testimony of MSS., as to what the apostle did write, in favour of what we merely tliink lie faith.' to wliom it siiall be Inipmted, if we believe in Him tliat raised up Jesns our Lord from the <iend in Him that liath done this, even as Abraham believed that God would raise up a seed in whom all nations should be blessed. Wlio was delivered for ('on account of) our offences— t. e., in order to expiate them by His blood, and raised egnin for ('on account of,' i. e., in order to) our justifieatloii—As His resurrection was the Divine assurance that He had "put away sin by the sacridce of Himself," and the crowning of His whole work, our juso»(7/i< to have written, let us pause and ask—If it be tlie privilege of the justified to"have peace with God," wliy might not the apostle begin his enumeration of the fruits of justification bj' calling on believei-s to 'realize' this peace as belonged to them, or cherish the Joyful consciousness of it as their own ? And if this is wliat he has done, it Would not be necessary to continue in the same style, and the other fruits of justification might he set ilown simply as matters of fact. This "peace" ifi jlrst a change in God's relation to us; and next, as the consequence of this, a cliange on our part towards Him. God, on the one hand, has " reconciled us to Himself by Jesus Christ" (2 Corinthians 5. 18); and we, on the otlier hand, setting our seal to this, "are reconciled to God" (2 Corinthians 5.20). The "propitiation" is the meeting-place; there the controversy on both sides terminates in an honourable and eternal "peace." 3. By whom also we have ('have had') access by failU into this grace (favour with God) wherein we stand q. d., 'To that same faith which /irs? gave us "peace with God" we owe our introduclion into that permanent standing in the favour of God which tlie justified enjoy.' As it is (lifticull to distinguish tills from the peace first mentioned, we regard it as merely an additional phase of the same [JJeyek, Philtification is fitly connected witli that glorious act. Note, (1.) The doctrine of justification by works, as it generates self-exaltation, is contrary to the first principles of all true religion (d. 2; and see on ch. 3. 21-2(;, note 1). (2.) Tlie way of a sinner's justification lias iieen the same in all time, and the testimony of the Old Testaiiient on this subject is one with that of the New (v. 3, A-c. ; and see on cli. 3. 27-31, note 1). (3.) Faith and works, in the matter of justification, are opposite and irreconcilable, even, as grace and debt {v. -t, 5; and see on clt. 11. (i). If God "justifies the ungodly," works cannot be, in any sense or to any degree, the ground of juslification. For the same reason, the first requisite, in order to juslification, must be (under the conviction that we are " ungodly") to despair of it by 'works; and the next, to "believe in Him that justifieth the ungodly"—that hath a juslilying righteousness to bestow, and is ready to bestow it ujion those who deserve none, and to embrace it accordingly. (1.) The saci'aments of the Church were never intended, and are not adapted, to confer grace, or the blessings of salvation, upon men. Their proper use is to set a Divine seal upon a stall: already cxistimj, and so, tliey presupjioiie, and do notcrcai:e It (u.8-12). As circumcision merely "sealed" Abraham's already existing acceptance with God, so ipi'i, Mf.huixg], rather than something new. [Bez.-v, ThoIjUOK, Hougk. ) and rejolee—'glory,' 'boast,' 'triumph'—'rejoice' is not strong enough, in hope of tlio f;l«ry of God—Si e on " hope," v. 1. •'!, 4. we glory in tribulation also; knowing that tribulation workelJi jiatienee—Patience is the quiet endurance, of wliat wo cannot but wish removed, whether it he the withliolding of promised good (ch. 8. 25), or the continued txpericnco of positive ill (as here). There is indeed a patitMi<-e of unwltli the sa<;ranients of tlio New Teslainent. (!}.) As Abraham i.S "the heir of the world," all nations being blessed in him, through his Seed Christ .Jesus, and justi-*
I'i uewed nature, wlih b has something noble in It, though in many cases tlie ollspriiig of pride, it not of somethiug lower. Men have been known to I'liduro every lornof privation, torture, and death, without a murmur and without even visible cmolion, merely because they fted solely according to tlie pattern of his faith, so the transmission of the true religion and all t)ie salvation which tlie world will ever experience shall yet be traced 6ack Willi wonder, gratitude, and joy, to that morning dawn when "the God of glory appeared unto our father Abraham, when he was in Mesopotamia, be fore he dwell ileeiiied It unworthy of lliein to sink under unavoidable ill. Hut this proud, stocial hardihood has nothing in cummon with Llw yrace of pa Lleuce—which Is either the 111 Charraii," Acts 7. 2 (u. 13;. (li.) Nothing gi\-es more 23U
Being Purchased hy ITis Blood, we have EOMANS V. Reconciliation to Christ hy Faith. the death of !i!s Eon, much more, being now (' having now been') reconciled, we shall be saved by his life q.d., 'If that part of the Saviour's work which cost Him His blood, and which had to be wrought for persons Incapable of the least sympathy either with His love or His labours in their behalf— even our " justiticaticn," our "reconciliation"—is already completed ; how much more will He do all that remains to be done, since He has it to do, not by death-agonies any more, but in uiitrouljled "life," and no longer for enemies, but for friends—from whom, at every stage of it. He receives the gratelul response of redeemed and adoring souls?' To be "saved from wrath through Him,'' denotes here the whole work of Christ towards believers, from the moment of justification, when the wratli of God is turned away from them, till the Judge on the great white throne shall discharge that wrath upon them that " obey not the Gospel of eur Lord Jesus Christ;" and tl)at work may all be summed up in" keeping tliem from falling, and presenting them faultless before the presence of His glory with exceeding joy" (Jude meek endurnnoe of ill because it is of God (Job 1.21, 22; 2. lU), or the Ciilm wailing for promised good till His time to dispense it come (Hebrews 10.36); in the full persuasion that such trials are divinely appointed, are the needed discipline or God's children, are but for a definite period, and are not sent without abundant promises of " songs iu the night." If such be tlie "patience" which "tribulation worketh," no wonder that patience -worketli experience—rather 'proof,' as the same word is rendered in 2 Corinthians 2.9; 13. 3; Philippians 2. 22; i.e., experimental ei'Mence that we have "believed through grace." and experience (' proof ') lnope—"of the glory of God," as prepared for us. Thus have we hope in two distinct ways, and at two sivcccssive stages of the Christian lite: first. Immediately on believing, along with tbe sense of peace and abidingaccess to God (v. 1); next, after the reality of this faith has been "proved," particularly bj'the patient endurance of trials sent to test it. We first get it by looking away from ourselves to the Ijamb of God ; Jiext by looking into or xipon ourselves as transformed by that "looking unto Jesus." In the one case, the mind acts
24) : thus are they " saved from wrath through him." 11. And not only so, but we also joy (rather, glory) in God through our Lord .Tesus Christ, by (' througli') whom we have now received tiie atonement—rather, ' the reconciliation' (Margin), as the same word is rendered in v.
(as they say) objectively ; in the other, subjectively. Tlie one
Is (as divines say) the assurance of faith; the other, the assurance of sense. 5. And liope mafeetU not as!ianied (pntteth not to shame, as empty hopes do); because tJnc love of God—i. e., not 'our love to God,' as the Romish and some Protestant expositors (following some of the Fathers) represent it; but clearly 'God's love to us'—as most e.xpositors agree, is shed abroiid—W., 'poured
10 and in 2 Corinthians 5. 18, 19. (In fact, the earlier meaning of the English word 'atonement' was 'the reconciliation of two estranged p.arties.') [Trknch.J The foregoing etfects of justification were all beiieilts to ourselves, calling for gratitude; this last may be termed a purely disinterested one. Our first feeling towards God, after we have found peace with Him, is that of clinging gratitude for so costly a salvation; but no sooner have we learned to cry, Abba, Father, under tlie sweet sense of reconciliation, than "gloriation" in Him takes the place of dread of Him, and now He appears to us "altogether lovely!" — On tliis section, Note (1.) How gloriously does the Gospel evince its Divine origin by basivig forth,' i. e., copiously diffused (cf. John 7.38; Titus 3. G). by tlie Holy Ghost wl>ie!i is (rather 'was') given imto us—i. e., at the great Pentecostal effusion, which is viewed as the formal donation of the Spirit to the Church of God, for all time and for each believer. {2'he Holy Ghost is here first introduced in this Epistle.) It is as if tlie apostle hart said, 'And how can this hope of glory, which as believers we cherish, put us to shame, when we feel God Himself, by His Spirit given to us, drenching our iiearts all acceptable obedience on "peace with God," laying the foundations of this peace in a righteous "justification" of tlie sinner "tlirough our Lord Jesus Christ," and making this the entrance to a permanent standing in the Divine favour, and a triumphant expectation of future glory! (ii. 1, 2). Other peace, worthy of the name, there is none; and as those who are strangers to it rise not to the enjoyment of such high fellowship with God, so they have neither any taste for it nor desire after it, (2.) As only believers possess the true secret of patienc'e under trials, so, although "not joyous but grievous" in tliemselves (Hebrews V2. 17), when trials divinely sent alford them the opportunity of evidencing tlieir faith by the grace of patience under them, they should " count it all joy" {v. 3, 4; and see James 1, 2, 3). (3.) "Hope," in the New Testament sense of the term, is not a lower degree of fail;li or assurance (as many now say, I hope for heaven, but am not *i(re of it); but invariably means 'the confident expectation of future good.' It presupposes faith ; and what faith assures us will be ours, hope accordingly expects. In the nourishment of this hope, the soul's look outward to Clirist for the ground of it, and inward upon ourselves for evidence of its retility, must act and react upon each other in sweet, all-subduing sensations of His wondrous love to us in Christ Jesus?' This leads the apostle to expatiate on the amazing character of that love. 6-8. For wlxcn vre were yet without strength i. e., powerless to deli ver ourselves, and so ready to perish, in fine'tlme (at the appointed season) Christ died for tlie ungodly—Three signal properties of God's love are here given: First, "Christ died for the ungodly whose character, so far from meriting any interposition in their behalf, was altogether repulsive to the eye of God; second, He did this " when tliey were witliout strength"—with nothing between them and perdition but that self-originating Divine compassion; third, He did this "at the due time,''' when it was most fitting that It should take place (cf. Galatians 4. 4). The two former of these properties the apostle now proceeds to illustrate. For scarcely for a righteous man (a man of simply unexceptionuble character) will one (' any one') die ; yet perodventure for a good man—(a man who, besides being unexceptionable, is distinguished far goodness, a benefactor to society) some ('some one') would (rather 'doth') even dare to die q. d., ' Scarce an instance occurs of selfsacrifice for one merely upright; though for one who makes himself a blessing to society there may be found an example of such noble surrender of life.' [So BenOEL, OL.SHAUSEN, TlIOLUCK, ALFORT), PlIlI.IPPI.] (To make the "righteous" and the "good" man here to mean tne same person, and the whole sense to be that ' though rare, the case may occur, of one making a sacrifice of life for a worthy character' [as Caia'in, Beza, Fritzsche, JOWElTj, is extremely flat. But God commendeth ('setteth oil",' ' displayeth'—in glorious contrast with all that men will do for each other) his love toward us, in tltat, while we were yet sinners i. e., in a state not of posi-
2 and 4 compared). (4.) It is the proper office of the Holy Ghost to beget In the soul the full conviction and joyful consciousness of the love of God in Christ .lesus to sinners of mankind, and to ourselves in particular; and where this exists, it carries with it such .an assurance of final salvation as cannot deceive (v. 5). (5.) The justification of sinful men is not in virtue of their amendment, but of "the blood of God's Son;" and while fliis Is expressly affirmed in v. 9, our reconciliation to God by the "death of His .Son," affirmed in v. 10, is but a variety of the same statement. In botli, the blessing meant is the restoration of Die sinner to a righteous standing in tlie sight of God; and in lioth, the meritorious ground of tills, which is intended to be conveyed. Is the expiatory sacritive, "goodness," nor even of negative "righteousness," but on the contrary, "sinners," a state wliich his soul httleth—Christ dle<l for us—Now comes the overpowering Inference, emphatically redoubled. 9, 10. Much more Ihen, being (' having been') now Justified hy his blood, we shall be saved from wrath tlirough lilm. For if, when we wei-e enemies, we were rccon< ll««l to God by fice of God's Son. ((>.) Gratitude to God for redeeming love, if it could exist without delight in Goil Himself, would be a selfish and wortliless feeling: but when the An Sin and Death came by Adam, ROMANS' V so Righteousness and Life by Jesus Qh ist. one rises Into the other—the transporting seusp of eternal simple meaning is, as nearly all interpreters agree, that Adam is a type of Him who was to come after him in the same public character, and so to be " the second Adam.") But (' Yet,' ' Howbeit ') not as the offence (' trespa.ss ') so also is the free gift (or 'the gracious gift,' 'the gift of grace')— (/.d.. The two cases present points of contrast as well as resemblance. For if, Ac—rather, ' For if t h rough the otf'ence of the one the many died (i. e., in that one man's first sin), much more did the grace of God, and the free gift by grace, even that of the one man, .lesus Clirist, abound unto the many.' By " the many" is meant the mass ot mankind represented respectively by Adam and Christ, as opposed, not to few, but to "the one" who represented them. By " the free gift" is meant (as in u. 17) the glorious gift ofjxistifying righteousness ; this is expressly distinguished from "the grace of God." as the eJTect from the cause; and both are said to "abound" towards us in Christ—in what sense will appear in the next two verses. And the " much more," of the one case tlian the other, does not mean that we get much more of good by Clirist than of evil by Adam (for it is not a case of quantity at all); bnt that we have much more reason to expect, or it " roconeilialiou" passing into "glorlation in God" Himself—.tlien tlie lower is sanctified and sustained Ijy tlie higlier, and each feeling is perfective of tlie otlier (v. 11).
12-21. Comparison and Contrast between Adam AND Christ in their Relation to the Human Family. (This profound and most weiglity section lias occasioned an immense deal of critical and tlieological discussion, in which everj' point, and almost every clause, lias been contested. We can here but set down what appears to us to be the only tenable view of it as a wlioie anil of its successive clauses, witli some sliglit indication of tlie grounds of our judgment.) I'l. AVlicrcforc i.e.. Things being so; referring back to the wliole preceding argument, as by one iiiait (Adam) sin—considered liere in its guilt, criminality, penal desert. eiitci-e«I into the world, and deatli l»y (as the penalty of) sin; and so deatii passed vipon all men, for tltat all liave sinned ratlier, 'all sinned,' i.e., in that one man's first sin. Thus deatli reaches every individual of the liumaii I'amily, as the penalty due to himself. [So, in substam-e, Bengel, Hodge, Philippi.] Here we should have expected t.iie apostle to finish ills sentence, in some such way as tliis: 'Even so, by one man righteousness has entered into is much more agreeable to our ideas of God, that the many should be benefited by the merit of one, than that tliey should suffer for the sin of one ; and if tlie latter has happened, much more may we assure ourselves of the former. [Philippi, Hodge.] 16. And not as [it was] by one that sinned, so [is] the gift q.d., 'Another point of contrast may be mentioned.' for the judgment ('sentence ') was by one (rather, ' was of one,' meaning not ' one man, but, as appears from the next clause, 'one ollence') to condemnation, but tlie free gift ('gift of grace ') Is of many offences unto justification—a glorious point of contrast; tlie world, and life ty rigliteousness.' But, instead of tliis, we have a digression, extending to five verses, to Illustrate the important statement of v. 12; and it is only at V. 18 that ihe comparison is resumed and finished. 1314. For until tlie law sin was in the world— i. e., during ail the period from Adam "until the law" of Moses was given, God eontiuued to treat men as sinners. I»nt sin is not iin|mled where there is no law q. d., ' There must therefore luive been a law during that period, because sin was 'hen imputed ;' as is now to be sliown. Nevertheless death reigned from Adam to Moses, even over tlteiit tliat had not sinned after the siiiiilitiule of Adam's transgression — But who are they'-' — a iiiueh-roii tested question. In/nnts [say some), who Ijeing guiltless of nctwil siti. may be said not to have sinned in the way that Adam did. [Augitstin, Beza, Hodge.) But why should Infants be specially connected witli tlie period "from Adam to Moses," since tliey die alilce in every period? And if the apostle meant to express here tlie dealh of infants, why has lie done it so enigmatically? Besides, the dealh of infants is eompreheiuled in the universal mortality on account of the first sin, so enipliaticall.v expressed in v. 12; what need then to specify it here? g. d., 'The condemnation by Adam was for one sin; but the justification by Clirist is an absolution not only from tlie guilt of that first oflence, mysteriously attaching to every individual of the race, but from the. countless offences into which, as a germ lodged in the bosom of every child of Adam, itunfolds itself in his life.' Thisisthe meaning of "grace abounding towards us in the abundance of the <7i/< of righteousness." It is a grace not only rich in its character, but rich in detail; it is a " righteousness " not only rich in a completejustiflcation of the guilty, condemned sinner; but rich in the amplitude of the ground which it covers, leaving no one sin of any of the justified uncancelled, but making him, though loaded with the guilt of myriads of offences, " the righteousness of God in Christ." 17. For If l)y (' the ') one man's offence death reigned by one ('through the one'); much more shall they which receive (' tlie') abioidance of grace and of the gift of (justifying) righteousness . . . reign in life by one (' through the one '), Jesus Christ—We iiave hero tlie two ideas of y. 15 and 16 sublimely combined into one, as Bn<l why, if not necessary, should we presume it to lie meant liere, unless the language unmistakably point to it —which it certainly does not? Tiie meaning tlien must be, that 'death reigned from Adam to Moses, even ovcr those that liad not, like Adam, transgressed against a positive (commandment, threatening death to the disobedient.' (So most interpreters.) In this case, tlie particle "even," instead of specifying one particularclass of those who lived " from Adam to Moses " (as the other interpretation supposes), merely explains what it was -tliat made the case of those who died from Adam to Moses wortliy of special notice—namely, that ' though unlike Adam and all since Moses, those who lived between the two had no positive threatening of death for transgression, " nevertheless, death reigned even over them."' who Is the figure (or, 'a t.vpe') of him [that was] to come (Christ)— 'This clause is inserted on the first meiilion of the name "Adam," the one man ot whom li.e is spealcing, to recall the purpose for which he is treating of Wwn.aithc fuiure of if the subject had grown upon the apostle as he advanced in his comparison of the two cases. Here, for the first lime in tills section, he speaks of that! life wlilcli springs out of justification, in contrast witli the deatli which springs IVom sin and follows condemnation. The proper idea of '— life possessed and enjoyed with the good-wlU, and in confoi'mity it therefore is, ' Right to live ' Righteous life witli the eternal law, of "Him that sitteth on the Throne ;"' life therefore in its widest sense— life in tlie whole man and throughout the whole duration of human existence, the life of blissful and loving relationship to God in soul and body, forever and ever. It is worthy of note, loo, that while he says death " reigned over " us through Adam, he does notsay Life " reigns over us " througli Christ; lesthe should seem to invest this new life with the very attribute of death—that of fell and malignant t,yrann.v, of which we were the hapless victims. Nor does he say Life reigns in us, wliich would have been a scriptural enough idea; bnt, which is much more pregnant, "He shall reign in life." Whlle/reerfoniand TOiff/iZare Implied in the figure of " reigning," " life " is represented as the glorious ttnritory or atniospliero of that reign. And by recurring to the idea of d. Hi, as to the " many olt'ences" whose complete pardon shows " the abundance of grace and of tlie
Christ.' IAlfokd.] The point of analogy intended here is plalnl.v the piihllc character which both sustained, neither of the two being regarded in the Ui vine procedure towards men as Int i e individual men, but both alike as representative men. (Some take the proper supplement here to bo "Him |tliatls| to come;" underslanding the apostle to speak from his own time, and to refer to (,'lirist's seconrl coming. (Krit/.sciie, Db Wette, Ali-okd.] But this is nniiatural, since the analog.y of the second Adam to the fli sl bus been in full development ever since " God exall(>d BImtobea Prince and a Saviour," and it will onl.y romuin to be consummated at His second coming. The 232 gift of righteousness," the wholestatenient i.'S to this efleot
Death came by the Offence of Adam, EOMA^'S V. and Life by the ilifl oj CkriM, unbelieving finally perish, have no ))lace in this section of the tljiistle, whose sole obji-v-t is to show how God
one man's one offence let loose against us the tyrant power ot Death, to hold us as its victims in helpless4)Oiulrcpiiii-s ill till- .second Aihiiii Ilic I'vil done by the nrsl. (Thus the docirine cil iinicer.sul rcslnnilion has no place here. Thus toi) the forced inleriire Uition by which the "justi Ilea lion of all" is made to iiic;;in a justification merely in posaibilily and qi?«- to all, ami the "justification of the many" to mean the actual justihcatioii of as many as believe [Alford, Ac], is completely avoided. And thus the harshness of comparing a whole fallen family with a recovered part is got rid of. However true it be in Oge, "much more," when we stand loi th enriched witli Oud's "abounding grace " and in the beauty of a complete absolution from countless of Tences, shall we expatiate in allle divinely owned and legally secured, " reigning " in exultant freedom and unchallenged might, througli that Other matchless " One," Jesus Christ !' (On tlie import of the future tense in this last clause, see on t'. 19, and on ch.
6.5.) 18. Therefore—now at length resuming the unlin Ished comparison of v. 12, in order to give formally the concluding member of it, which had been done once and again fact that part of mankind are not saved, this is not the aapect in which the subject is here presented. It is totals tliatare compared and contrasted; and it is the sninc total in two successive conditions—namely, //i liuman race as ruined in Adam and I'ecovered in Christ.) ^0,^1. flloreover the law—'The law, however.' The Jew might say, substantially, in the intermediate verses, as by tlie offence of one [ judgmeut came] (or, more simply, 'itcaine') upon all men to condemnation ; even so by tlie rigltteousnegs of one [the free gift cnme] (rather, ' it came ') upon all men to justi Acatlon of life — [So Calvin, Bengel, Olshausen, Tholuck, Hodge, Philipi'l] But If the wliole purposes of God towards men centre in Adam and Christ, where does "the law" ('ome in, and what was the use of it? Atwwer: It entered—But the word expresses an important idea besides 'entering.' It better, as we judge: 'As through one offence [it came] upon all men to condemnation ; even so through one rigliteousness [it came] upon all men to justification of life.' [So Beza, Grotius, Febme, Meyer, De WErrE, Alfokd, Revised Version.] In this case, the apostle, resuming tlie statement of v. 12, expresses it in a more concentrated and vivid form—suggested no doubt by the expression in v. 16, "through one of Tence," representing Christ's whole work, considered as the ground of our justification, as "one RIGHTEOUSNESS." (Some would render the peculiar word here employed, ' one righteous act' [Alford, Revised Version, &c.] ; understanding by it Christ's death as tlie one redeeming act which reversed the one undoing act of Adam. But this is to limit the apostle's idea too much ; I'or as the same word is properly rendered " righteousness ' in ch. 8. 4, where it means " the righteousness of the law as signifies, 'entered incidentally,' or ' parenthetically.' (In Galatians '2. 4 the same word is rendered ' came in privily.') The meaning is, that the promulgation of the law at Sinat was no primary or essential feature of the Divine plan, but it was " added" (Galatians 3. 19) for a subordinate purpose—the more fully to reveal the evil occasioned by Adam, and the need and glory of the remedy by Christ, that the offence might abonnd—(or, 'be multiplied'). But what offence? Throughout all this section "tho offence' (four times repeated besides here) has one definite meaning, namely, ' the one first offence of Adam;' and this, in our judgment, is its meaning here also: q. d., 'All our multitudinous breaches of the law are nothing but that one first offence, mysteriously in the bosom of every child of Ailam as an offending principal, and multiplying itself into myriads of particular offences in the life fulfilled by us who walk not after the flesh, but alter the Spirit," so here it denotes Christ's whole " obedience unto death," considered as the one meritorious ground of the reversal of the condemnation which came by Adam. But on this, and on the expression, " all men," see on v. 19. The expression "justification of life," is a vivid combination of two ideas already expatiated upon, meaning 'justification entitling to and issuing in the rightful possession and enjoyment of life.') 19. For, &c.—better, ' For as by the one man's disobedience the many were made sinners, even so by the obedience of the One shall the many be made righteous.' On this great verse observe, of each.' What was one ctci of disobedience in the iiead has been converted into a vital and virulent principle ot disobedience in all the members of the human family, whose every act of wilful rebellion procl-.iims itself the child of the original ti'ansgression. 13««t where sin abounded (or, • was multiplied') grace did iiinch mor<i abound— rather, 'did exceedingly abound,' or 'superabound.' The comparison here is between the multiplication of one offence into countless transgressions, and such an overflow of grace as more than meets that appalling case. That as sin—Observe, the word " offence" is no more used, as that had been sufficiently illustrated; but —what better befitted this comprehensive summation of the whole matter—the great general term Sin. hath reigned unto death—rather, 'in deatli,' triumphing and (as it were) revelling in that complete destruction of its victims, even so might grace reign—In v. 14, 17 we had the reign of death over the guilty and condemned in Adam; here it is the reign of the mighty causes of these— of Sin which clothes Death a Sovereign with venomous potver{l Corinthians 15. 56) and with awful authority (cli.6. first, that by the "obedience" of Christ here is plainly not meant more than what divines call His aciue obedience, as distinguished from His sufferings and death ; it is the entire work of Christ in its obediential character. Our Lord Himself represents even His death as His great act of obedience to the Father: "This commandment (i.e., to lay down and resume His life) have I received of my Father" (John 10. 18). Second, The sigiiiticant word twice rendered "made," does not signify to work a change upon a person or thing, but to constitute or ordain, as will be seen from all the places where it is used. Here, accordingly.
It is intended to express Ihat judicial act which holds men. In virtue of their connection with Adam, as sinners; and, in connection with Christ, as righteous. Third, The change of tense from the past to the future—"as through Adam we were made sinners, so through Christ we shall be made righteous"—delightfully expresses the enduring character of the act, and of the econouiy to which such acts lielong. In contrast with the for-ever-past ruin of believers in Adam. (See on ch. 6. 5.) Fourth, The "all men" of v. 18 and the " many" of v. 19 are the same party, though under a slightly different aspect. In the latter
23), and of Grace, the gi-ace which originated the scheme of salvation, the grace which "sent the Son to be the Saviour of the world," the grace which " made Him to be sin for us who knew no sin," the grace which " makes us to be the righteousness of God in Him," so that " we who receive tlie abundance of grace and of the gift of righteousness do reign in life by One, Jesus Christ!" through righteousness—not ours certainl.y ('the oliedience of Christians,' to use the wretched language of Grotius), nor yet exactly 'justification' [Stuart, Hodge]; but rather, 'the (justifying) righteousness of Christ' [BizA, Alford, and in substance, Olshausen, Meyer]; the same which in v. 19 is called His " obedience," meaninis; His whole mediatorial work in the flesh. This is here represented as the rigltteous mediu7n throufih which grace reaches its objects and attains all Its ends, the stable throne from which Grace as a Sovereign dispenses its saving benefits to as many as are brought under its benign sway, unto eternal life—which is salvation in its highest form and fullest development for ever, by Jesua 233 case, the contrast is between the one representative (Adam —Christ) and the manj/ whom he represented; iii the former case, it Is between the one ftearf (Adam—Christ) and the human race, affected for death and life respectively by the actings of that one. Only in this latter ca.se it is the redeemed family of man that is alone In view; It Is Humanity as actually lost, but also as actually saved, as ruined and recovered. Such as refuse to fall in with the blgh iiurpose of God to constitute His Son a "second AUum," the Head of a new race, and as impenitent and Wha-e Sin Alounded, Grace did more Abound. ROMANS VI. TJic Bearing of Judifieatinn upon a IToli, Life.
CIrrist our JLord—Thus, on that " Name -which is above every name," the echoes of tliis hymn to the glory of "Grace" die away, and "Jesus is left alone." On reviewing tliis golden section of our Epistle, tlie following additional remarks occur: (1.) If this section do not teach that the whole race of Adam, standing in him as their federal head, 'sinned in him and fell with him iu his first transgression,' we may despair of any intelligible exposition of it. The apostle, after saying that Adam's sin introduced death into the world, does not say "and so death passed upon all men for that" Adam "sinned," but "for that all si7tncd." Thus, according to the teaching of the apostle, 'the death of all is for the sin of all;' and as this cannot mean the personal sins of each individual, but some sin of which unconscious infants are guilty equally with adults, it can mean nothing but the one thenceforward ' dead while he lived." Such are all hi? poster! ty from their birth. Tlie separation of soul and body in temporal death carries the sinner's "destruction" a stag-e farther; dissolving his connection with tiiat world out of which he extracted a pleasurable, though unblest, existence, and ushering liim into the presence of his Judge—first as a disembodied spirit, but ultimately in the body too, in an enduring condition— "to be punished (and this is the final state) with everlasting destruction from the presence of the Lord, and fjora the. glory of His power." This final extinction in soul and body of all that constitutes life, but yet eternal consciousness of a blighted existence—this, in its amplest and most awful sense, is "death !" Not that Adam understood all that. It is enough that he understood " the day" of his disobedience to be the terminating period of his blissful "life." In that simple idea was wrapt up all the rest. But tliat he should comprehend its details was not necessary. Nor is it necessary to suppose all that to be intended in every passage of Scripture wliere the word occurs. Enougli that all we have described is in the bosom of the thing, and will be realized in as many as are not tlie happy subjects of the Reign of Grace. Beyond doubt, the whole of this is intended in such sublime and comprehensive passages as this : "God . . . gave His . . . Son that whosoever believeth in Him might not perish, but liave everlasting life" (John 3. 16). And should not the untold horrors of that "death"—already "reigning over" all that are not in Christ, and hastening to its consummation—quicken our flight into " the second Adam," that having " received the abundance of grace and of the gift of righteousness, we may reign iu life by the One, Jesus Christ?" * CHAPTER VI.
'first transgression' of their common head, regarded as the sin of each of his race, and punished, as such, with death. It is vain to start l)ack from this imputation to all of the guilt of Adam's first sin as wearing the appearance of injustice. For not only are all other theories liable to the same objection, in some other form —besides being inconsistent with the text—but the actual facts of human nature, which none dispute, and which cannot be explained away, involve essentially the same difficulties as the great principle on which the apostle here explains them. If we admit this principle, on the authority of our apostle, a flood of light is at once thrown upon certain features of the Divine procedure, and certain portions of the Divine oracles, which otherwise are involved iu much darkness; and if the principle itself seem hard to digest, it is not harder than the existence of evil, which, as a fact, admits of no dispute, but, as a feature in the Divine administration, admits of no explanation la the present state. (2.) What is called original sin—or that depraved tendency to evil with which every child of Adam comes into the world—is not formally treated of in this section (and even In ch. 7. it is rather its nature and operation than its connection with the first sin which is handled). But indirectly, this section bears testimony to it; representing the one original olfence, unlike every other, as having an enditring vitality in the bosom of every child of Adam, as a principle of disobedience, wliose virulence has gotten it the familiar name of 'original sin.' (3.) In what sense is the word " deatli" used throughout this section ? Not certainly as mere temporal death, as Arminian commentators aftirm. For as Christ came to undo what Adam did, which is all comprehended in the word "death," it would hence follow that Christ has merely dissolved the sentence by wliich soul and body are parted in death; in other words, merely procured the resurrection of tiie body. But the New Testament throughout teaches that the salvation. of Christ is from a vastly more comprehensive "death" than that. But neither is death here used merely in the sense of penal en//, i. e., ' any evil inflicted in punishment of sin and for the support of law.' [Hodqe.] This is too indefinite, .making death a mere figure of speech to denote 'penal evil' in general—an idea foreign to the simplicity of Scripture—or at least making death, strictly so called, only one part of the thing meant by it, which ought not to be resorted to if a more simple and natural explanation can be found. By "death" then, in this section, we understand the sinner's destruction, in the only sense in which he is capalde of it. Even temporal death is called "destruction" (D'^uteronomy 7. 23; 1 Samuel 5. 11, Ac), as extinguishing all that men regard as lil'e. But a destruction ext<"ndlng to the soul as well as the body, and into the future world, is clearly expressed in Matthew 7. 13; 2 Thessalonians 1.9; 2 Peter 3. 16, &c. This is the penal "deatli" of our section, and In tiiis view of it we retain
Ver. 1-11. The Bearing of Justification by Grace UPON a Holy Life. 1. What, &c.—The subject of this thirddivision of our Epistle announces itself at once in the ojiening question, "Shall we (or, as the true reading ' May we,' ' Are we to') continue in sin, that grace may abound ?" Had the apostle's doctrine been that salvation depends in any degree upon our good works, no sucli obis, jection to it could have been made. Against the doctrine ota purely gratuitous justification, the objection is plausible; nor has there ever been an age in wliich it has not been urged. That it was brought against the apostles, we know from ch. 3. 8; and we gather from Galatians S. 13; 1 Peter 2. 16; Jude 4, that some did give occasion to the charge; but that it was a total perversion of the doctrine of Grace the apostle here proceeds to show. a. Gotl forbid—' That be far from us;' the instincts of the new creature revolting at the thought. How kUoU wc, that are dead, &c. lit., and more forcibly, 'We who died to sin <as presently to be explained), how shall we live any longer therein?' 3. Know ye not, tUnt so many of us OS were baptized Into Jesus ClirUt(cf. 1 Corinthians 10.
2) were baptized Into Ills deatU 1—sealed with the seal of lieaven, and as it were formally entered and articled, to all the benefits and all tlie obligations of Christian disoipleship in general, and of His death in particular. And since He was " made sin" and "a curse for us" (2 Corinthians 5. 21; Galatians 5.13), "bearing our sins in Hia own body on the tree," and "rising again for our justifl-. cation" (cli. 4. 2.5; 1 Peter 2. 21), our whole sinful case and condition, thus taken up into His Person, has been brought to an end in His death. Whoso, then, has been baptized into Christ's death has formally surrendered the whole state and life of sin, as in Christ a dead thing. He has sealed himself to be not only " the righteousness of God in Him," l>ut "a new creature;" and as he cannot be in Christ to tlie one efl'ect and not to tlie other, for they are one thing, he has bidden farewell, by baptism into Christ's death, to his entire connection with sin. "How," then, "can he Uvo any longer therein?" The two things are as contradictory in the fact as they are Its proper sense. Life—as a state of enjoyment of tlie favour of (Jod, of pure fellowship with Illm, and voluntarj' subjection to Him—Is a bliglited thing from the moment tliatstn is found In the creature's skirts; in that sense, the threatening, "In the day that tliou eatest thereof thou shalt surely die," was carricxl into immediate eflfect In the case of Adam wlien he fell; wno was 234 in the term",. 4. Tliereforc we are (rather, 'were'— It being a past act, completed at once) burled wHh liiin, by bapt Uin Into dratli—(The comma we have placed
We are Dead to Sin. ROMANS VI End of tlie Reign of Sin, most absolute sense a voluntary act (James 10. 17, 18; Acts
"him" will show wliat the sense is. It is not, 'By baptism we are buried with Him into death,' which makes no sense at all; but 'By baptism with Him into
2. 24), that voluntary surrender gave death such rightful "dominion over Him" as dissolved its dominion over us. But tills once past, "death hath," even in that sense, "dominion over Him no more." For in that lie died, he died unto (i. e., in obedience to the claims of) death once (for all); but in tliat he llveth, he livetli unto (iu obedience to the claims of) God—There never, indeed, was a time when Christ did not " live unto God." But iu the days of his flesh he did so under the continual burden of sin "laid on Him" (Isaiah 53. 6; 2 Corinthians .j. 21); whereas, now that he has "put away sin by the sacrifice of Himself," He " liveth unto God," the acquitted and accepted Surety, unchallenged and unclouded by the claims of sin. Likewise (even as your Lord Himself) reckon ye yourselves to be dead indeed (' dead on the one hand') unto sin, but alive unto God through Jesus Christ—(The wol'ds, "our Lord," at the close of this vei'se, are wanting in the best MSS.)— ZVote (1.) ' Antinomianism death we are buried with Him;' in other words, 'By the same baptism wliicli publicly enters us into His l(iea//i, we are made partalcei-s of His burial also.') To 'leave a doad l)ody unliuried is represented, alilte in heathen authors as in .Scripture, as the greatest indignity (Revelation U. S, 9). It was fitting, therefore, that Christ, after "dying for our sins according to the Scriptures," slioiild "descend into tl)e lower parts of the earth " 'Epliesians 4.9). As this was tlie last and lowest btep of His humiliation, so it was the honourable dissolution of His last litik of connection witli that life which He laid down for us; and we, in being "buried with Him by our baptism into his death," have by this public act severed our last link of connection with that whole sinful condition and life which Christ brought to an end in His death, tliat liUe as Clirist was raised from tlie dead by tl»e glorjof tlic Father i. e., by such a forthputting of the Father's power as was tlie eff ulgence of His whole glory—even so we also (as risen to a new life with Him) should walk ii» newness of life—But what is that "newness?" Surely if our oW life, now dead and buried with Christ, was wholly sinful, tlie new, to which we rise Willi the risen Saviour, must be altogether a tioly life ; so that every time we go back to "those things whereof we are now ashamed" (ii. 21), we belie our resurrection with Christ to newness of life, and " forget that we have been purged from our old sins" (2 Peter 1. 9). (Whether the mode of baptism by immersion be alluded to in this verse, as a kind of symbolical burial and resurrection, does iTot seem to us of much consequence. Many interpreters tliink it is, and it may be so. But as it is not clear that baptism in apostolic times was exclusively by immersion (see on Acts 2. 41), so sprinkling and wujshing are indifferently used in the New Testament to express the cleansing efficacy of the blood of Jesus. And just as the woman with the issueof blood got virtue out of Christ by simply lov<:hing Him, so the essence of baptism seems to lie in tlie simple contact of the element witli tlie body, symbolizing living contact witli Christ crucified; the mode and extent of suf Tusion being indif Tereiit and variable with climate and circumstances.) 5. For If we have been planted together— Za., 'have become formed together.' (The word is used here only.) In the likeness of his death, we shall be also in the likeness of his resurrection—</. d., 'Since Christ's death and resurrection are inseparable in their efficacy, union with Him in the one carries with it participation in the other, for privilege and for duty alike.' The future tense is used of participation in His resurrection, because tliis is but partially realized in the present state. (See on ch. 5. 19.) 6, 7. Knowing this, &c.—The apostle now grows more definite and vivid in expressing the sin-destroying etficacy of our union witli the crucified Saviour, that our old man—7. (Z., 'our old selves;' i.e., 'all that we were in our old unregenerate condition, before union witli Christ ' (cf. Colossians 3. 9, 10; Ephesians i. 22-24; Galatians 2. 20; 5. 24; 6. 14). is (rather, 'was') crucified witli Him (in order) that the body of sin—not a figure for ' the mn.s*- of sin;' nor the 'material body,' considered as the sfatof sin, which it is not; but (as we Judge) for ' sin as it dwells in us in our present embodied state, under the law of the is not only an error; it is a falsehood and a slander. [Hodge.] That "we should continue in sin that grace may abound," not only Is never the deliberate sentiment of any real believer in the doctrine of Grace, but is abhorrent to every Christian mind, as a monstrous abuse of the most glorious of all truths (v. 1). (2.) As the death of Christ is not only the expiation of guilt, but the death of sin itself in all who are vitally united to Him ; so the resurrection of Christ is the resurrection of believers, not only to acceptance with God, but to newness of life (u. 2-
11). (3.) In the light of these two truths, let all who name the name of Christ " examine themselves whether they be in the faith."
13-23. What Practical Use Believers should make OP THEIR Death to Sin and Life to God through Union to the Crucified Saviour. Not content with showing that his doctrine has no tendency to relax the obligations to a holy life, the apostle here proceeds to enforce these obligations. 13. Let not sin therefore (as a Master) reign—(The reader will observe that wherever in this section the words "Sin," "Obedience," "Righteousness," " Uncleanness," "Iniquity," are figuratively used, to represent a Master, they are here printed in capitals, to make this manifest to the eye, and so save explanation.) in your mortal body, that ye should obey it (sin) in the lusts thereof— " the lusts of the body," aS' the Greek makes evident. (The other reading, perhaps the true one, ' that ye sliould obey the lusts thereof,' comesto the same thing). The "body" is here viewed as the Instrument by which all the sins of the heart become facts of the outward life, and as itself the seat of the lower appetites; and it is called "our mortal body," probably to remind us how unsuitable is this reign of sin in tiiose who are "alive from the dead." But the reign here meant is tlie unchecked dominion of sin vtnlhin us. Its outward acts are next referred to. 13. Neither yield ye your members Instruments of unrighteousness unto Sin., but yield yourselves (tliis is the great surrender) unto God as those that are alive from the dead, and (as the fruit of this) your members (till now prostituted to sin) instruments ofrighteousness unto God—But what if indwelling sin should prove too strong for us? The reply is: But it will not. 14. For Sin shall not have dominion, over you (as the slaves of a tyrant lord): for ye are not under the law, but under grace—The force of tliis glori* ous assurance can only be felt by observing the groundu on wliich it rests. To be " under the law " is, first, to be under its claim to entire obedience; and so, next, under its curse for the breach of ihese And as all power to obey can reacli the sinner only through Grace, of which the law knows nothing,, it follows that to be "under the law" is, finally, to be shut up under an inability to keep it, and consequently to be the Jielpfall.' might be ilestroyed (in Christ's death), (to the end) that henceforth we should not ser»'e (or, ' be in bondage to') sin. For he that is dead (rather, 'liath died ') is freed Chatli been set free'; from ain—lit., 'justified,' 'acquitted,' 'got his disclinrge, from sin.' As death dissolves all claims, so the whole claim of sin, not only to "reign unto death," but to keep i(.s victims in sinful bondage, lia.s been discharged once for all, by the believer's penal death in the death of Christ; so that he is no onger a "debtor to the flesli to live after the llesli " less slave of sin. On the other hand, to be " under grace," is to be under the glorious, canopy and saving effects pf that "grace whichi reigns through righteousness unto eternal life through JesusChrist our Lord" (see on ch. 5.20,21). The curse of the law has been completely lifted from, off, them; . they> are made "tho ch. 8.12). 8. Now if we be dead ('If we died') with Christ, Ac.—.See on v. 5. 9-11. Christ liciiig rnistui from the dead dieth no more) dentit hatli no more dominion over him—Though Christ's death was in tlie 62
CIirislianK Olligec! to TLinnri. ROMANS VI. 37if Waijc 'if Sin is Dmlh, deadening and deftrailing efl Tects, and tlie death—"th« second death'"—to which it was dragging Ihem uowu, when mere Grace arrestcd them. (On the sense of "death" here, see on lOi. 12-21, ixite 3, and on v. IH: see also Ilevidation 21. K.—The change proposed in tiie pointing or tUirt vers<" righteousness of God in Him ;" aiirl tl)ey !ir e "alive unto God throUKii Jesus t'hrist."' So Ihiit, as wlicn they Were "under tlie Uiw," Sin could nut. I>ut luive domiiiion over Iheui. so now that they are "under graee." Kin citin Dot Out be subdued under then>. If before, Sin resistlewsly trtaniphed, Graee will now be more tlian conqueror. 13, 16. Wliat tCiienl . . . Know ye not (it is a dictate uf ooniinon .<ense), that to ^vl»om ye yield yonr»eiv«-.s strvants So «»l)ey (with tlie view of obeying him), l»is fcei-- ' Wiiat fruit lia<1 ye then ? thingsi whereof ye are now ashamed' [JLurriKn, TiioiUfK, l)t Wi rTKj Plliiviri'i, Ai.FOUB, &e.], seems unnatural and uncalled for. The ordinary pointing hasal least powerful support. [t;i{KV.s<)sTo:>s,C.'*i.vjN, Hkza, Gkotuw, ISenoei,, Stuart, x'aiits ye nie to whom yc obey (to wliora j'e yield tliut obedieni'e); \vl\etl>er of Sin onto ilcatH—i. e,, 'issuin:^ in Kkitzmciik.]) 23. Bnt now—as if to get away from sncli a sijljcct v/ere niispi>a Stable relief—I)elng made free from dcatii,' in the awful sense of cli. 8. (>, as the sinner's final condition—or of Obedience unto rigliteonsness— (. e., obedience resulting in a righteous cliaracter, as the enduring condition of the servant of new Oljedience (1 Jolni.Si>x, aetil become servnnits to God (in the absolute sense iir.endcd thronghont all this )>assage), ye have (not Niuglit to have,' but 'do have,' in point of fact) yoiir fn-nij Misto holiness—'sanctilicaiion,' as in v. 19; meaning t)]a( pernvuiettty holi/ 'itate and charaefer which is liuilt upooi of il>e wiiole •'fruits of righteousness," which lie-
2.17; Jolin S. 34; 2 Peter 2. 19; Matthew G. 21). 1^. l.-iit God l)c titanketl, that ye were the servants of Sin i. that this is a state of tilings now pa.st and gone, but ye have obeyed from the heai-t tiiat form of «loi trine which was delivered yon—rather {Margin), ' wliereuiilo ye were delivered,' or cast, as in a mould. The id< si is, that the teaching to whicli they had heartily yielded themselves had stamped its own impress upon them. 18. Being then—'And being:' it is the continuation and conclnsion of the preceding sentence; not a new oik— made free from Sin, ye became the servants of ('s<'rvants to') Righteousness—Tlie case is one of enititu-ipation from entire servitude to o)ie Master to entire servitude to another, whose property we are {see on ch. I. 1). There is no middle state of personal independence ; lor which we were never made, and to which we have no claim. When we would not tiiat God should reign over lie vers .succissiveiy bring forth. Tiiey "have their fruif iDitothiv, i. e., a\] going towards this blessed result, and the end everlasting life—as the final stateof the justified lielievi r ; the beatific experience not only of complete exeniplion from the fall with ail its eliects, but of the perfect lil«' of acceptance with God, and conformity to His likeness, of unveiled access to Him, and inetfahle fellowship with Him through all duration. 23. For tlie wages of sin is draih; hut the gift of God is eternal life thffougli ('ill') .TesMs Christ our Iord—This conc Uiding verse—as pointed as it is brief—contains the marrow, the n>(mt fine gold, of Hie Gospel. As the labourer is worthy of his iiire, ami feels it to be his due—his own of right so is tlealh the due of sin, the wages the sinner has well wroug'hl for, his own. But "eternal life" is in no sense or degree the wages of our righteousness; we do nothing wliatevcr to earn or become eiilitled to it, and nevef can U6, we were in righteous judgment "sold under sin;" now being through grace "made free from Sin,'" it is only to become " servants to Rigliteousness," wliich is our true freedom. 19. I speak after the manner of men (deBcending, for illustration, to the level of common ati'.iirs) because of the infti-mity of your flesh (tl)e weakness of your spiritual apprehension) : for as ye have yielded— il is therefore, in the most ahsoiute sense, "thk gift of God." Grace veigus in the b*'stowal of it in every case, and that ''in .lesus Christ our Lord," as the righteouu Channel of it. In view of this, who that hath tasted that 'as ye yielded,' the thing being viewed as now past— I he Lord is gracious can refrain from saying, "Urto Hiitj yon»- n»embers servants to Unelennness and to Iniquity unto (the practice of) iniquity ; even so now yield yonr members servants to Kigliteousues-s unto holiness-rather, 'unto (the attainment of) sanctiticatliat loved us, and washed us from our sins in His owa lilood, aixl hath njade ns kings and priests unto God and His Father, to Him be glory and dominion for ever and ever. Amen !" (Hevclalion 1. !>, (1.)—A'o/e (1.) As the most et Teclual refutation of the oft-repeated calumny, that the doctrine of Malv.ation by graee encourages to continue in sin, is the holy life of those who profess it, let such ever tion,' as the same word is rendered in 2 Thessalonians 2.
13; 1 Corinlhians 1. 30; I Peter 1. 2i—g. d., 'Looking back upon the heartiness with which ye served Sin, and the lengths ye went to be stimulated now to like zeal and like exuberance in the service of a better Master.' ao. l'"or when ye were tlie servants (' were servants') of Sin. y* were free from (ratlier, ' in respect of) Kighltoitstuss— DifBcullies have been made about this clause where none feel that the highest service tlxey can render to that Grace which is all their hope, is to "yield theinselvea unto God, as those that are alive from the dead, and their niemiiers instruments of righteousness unto God" (i'. 12, i;l). By so doing they will "put to silence the ignorance of foolish men," secure their own peace, carry out the end of their calling, and give substantial glory exist. The import of it seems clearly to be this:—'Since no servant can serve "two masters," niucli less wliere their interests come into deadly collision, and each demands the whole man, so, while ye were in the service tiO Him that loved (hem. (2.) The fundamental principle of (lospej-obedience is as original as it is divinely rational; that 'we are set free from the law in order to keep it, and are brought graciously under servitude to of Sin, ye were in no proper sense the servants of Kigliteousness, and never did it one act of real service: whatever miglit be your conviction of tlie claims of Uighteousness, your real services were all and always given to Sin: Thus had ye full proof of the nature and ad vantajii s of Sin's service.' The searching (inestiou wilii which this is followed up, shows that Ibis is the meaning, ai. What fruit had ye then [in those tb!ni;s| ivlirrjof ye me now ashamed! for the end of tliose things Is death What permanent advantage, and what abiding satisfactlie law in order to be free' (r'. 11, I'l, 18). So long as wo know no in inciple of obedience but the terrors of the law, which condemns all the breakers of it, and knows nothing whatever of grace, either to pardon the guilty or to purify the stained, we are shut up under a moral impossibility of genuine and acceptable obedience: wlieieao when (irace lifts hs out of this state, and tlirou.gh iniioi to a righteous Surety, brings us into a state of conscious <u conciliation, and loving surrender of heart to a Gou ot salvation, wc immediately feel the glorious liberli/ xte holy, and the assurance that "Sin shall not luivt' domln Ion over us" is as sweet to our renewed tastes :ind aspltion, have those things yielded 7 The apostle answers his own question :—'Abiding satisfaction, did I ask? Tliey have left only a sense of "shame.". Permanent ad\antage? "The end of them is death," ' By saying they were "now ashamed," lie makes it plain that he Is notreferi ing rati<iiis as the ground of it is felt to be firm, "liecause wO are not uncier the Law, but under Grace." (;!.) As Ihia most momentous of all Irnnsltions in the hisli>"y of a man is wltoUy of God's free grace, the change should to tliat disgvist at themselves, jind remorse of conscience by which lliose who are the most helphssly "sold under fcin" are often stung to the (juick; but tliat ingenuous feeling of self-reproach, which pierces and weiglis down ni.'vcr bo thought, spoken, or written of but with lively Ibanksgiving to Ilim who so loved us(r. 17). (I.) Chiln* the children of God, as they thin it of the dishonour whlcli their past lite did to His name, the Ingralilude it displayed, the violence it did to their own conscience, its tiaiis, in tile service of God, should emulate their former selves in tlie zeal and steadiness witli which tUey servail
The Law without Puwcr ufter Death. EOMANS VIT. Tlie Law not Sin, but Holy and Jusl.
Biu, and the length to which they went in it (v. 19). (5.) To stiniulnte this holy ri Viilry, let, us often " loolt haclc to the vent in action, and become facts of the life. See on ch. 6, G. to bring forth fruit unto death—death in the sense of ch. 6. 21. Thus hopeless is all holy fruit before union to Clirist. G. but now—See on the same expression incn. roclc wlience we were liewn, tlie liole of the pit whence we were digged," in search of the enduring ad viintages and permanent satisfactions wiiicli tlie service of Sin yielded; and wneu we find to our " shame" only gall and wfirmwood, let us follow a godless life to its proper "end,"
C. 2'2, and cf. James 1. 15—we are delivered from t5»c law —The word is the same wiiicli, in cii. 6. ti and elsewhere, is rendered "destroyed," and is but another way of saying (as in I'. 4) that " we were slain to tiie law by the body if Christ;" language whicii, though harsh to the ear, is designed and fitted to impress upon tlie reader the violence of lliat death of the Cross, by which, as bj' a deadlj' wrench, we are "delivered from the law." that being de.:«d wherein we were held—It is now universally agreed that the true reading here is, ' being dead to that wherein we were held.' The received reading has no authority whatever, and is inconsistent wltlj the strain of the argument; for tiie death spoken of, as we have seen, is not t!ie law's, but eurs, through union with the crucified Saviour, that we sliould (' so as to' Or 'so that we') serve in newness of s;iirll ('in the newness Of the spirit'), and not in tlie oldiiess of tlie l«-tttr—not in om' old way of literal, mechani<'al obedience to the Divine law, as a set of external rules of conduct, and without any reference to tlie slate of our hearts; but in tliat new way of spiritual obedience which, through union to the risen Saviour, we have learned to render (cf. ch. 2.29; 2 Corinthians ."5. 6). 7-25. Fat.se Inferences recjarding tlie Law repelled. And first, v. 7-13, In the case of the UNiiEfiENEKATE, 7, 8. What . . . titenl Is the law sin! God forbid I q. d.. 'I have said that when we were in tlie flesh the law stirred our inward corrui Jtion, and was thus the occasion of deadly fruit: Is then the law to blame for this? Far from us be such a thought.' Nay—'On the contraVy' (as in cli. 8.37; I Corhitliians 12.22; Gree/c). I had not knoivn sin but by tlie law— tt is important to fix wl-.at until, finding ourselves in the territories of "death," we are fain to hasten Ijack to survey the service of Righteousness, that new Master of all believers, and find Him leading us sweetly into abiding " holiness," and landing usat length in "everlasting life" (c. 20-22). (C.) Death and life are before all men who hear the Gospel : the one, tlie natural issue and proper reward of sin ; tlie otiier, the absolutely free "gift of God" to sinners, "in Jesus Christ our Lord." And as the one is the conscioiu sense of the hopeless loss of all blissful existence, so the other is the conscious possession and enjoyment of all that constitutes a rational creature's highest " life" for evermore
2;1). Ye that read or hear these words, " I call heaven and earth to record this day against you, that I have set before 3'ou life and deatli, blessing and cursing, therefore choose life, that both thou and thy seed may live!" (Deuteronomy 30. 19).
CHAPTER VII.
Ver. 1-25. Same Subject cojttinued. 1-6. ReUdion of believers to the Law and to ChrUl. Recurring to the statement ofch. 6.H, that believers are "not under the law but under grace," the apostle here shows how this change is brouglit about, and what holy consequences follow from it. 1. I speak to tliein Kuit Icjiow ttie law (of Moses)—to whom, thougli not themselves Jews (see on cli.
1. Vt, the Old Testament was familiar. 'Z, 3. if Iier hiisbautl be dead ('die')—Sou. 3. sUe be'intirriecl— 'joined.' So I', i. 4. Wlierefore . . . ye also are become dead is meant by "sin" liere. It certainly is not ' the general nature of sin' [Alford, &c.], though it be true tlial this (rather, ' were slain'; to tlie law by f!ic body of C'UrisS —through His slain body. The apostle here departs from his usual word "died," using the more expressive phrase 'were slain,' to make it clear that he meant their being "crucified with Christ" (as expressed in cli. 0. 3-(i, and Oalalians 2. 2u I, tUat ye should be married to aiiotlicr, tven to lilm that Is (' was') raised from tJic dead, (to the Intent) that we slioiald bring fortli fruit unto God—It has been thouglit that the apostle should here haVe said that ' the law died to us,' not ' we to the law,' but that he purposely inverted the figure, to avoid the harshness to Jewish ears of the death of the law. [CiiKYsosroM, Calvin, Hodge, Philippi, &c.] But this is to mistake the apostle's design in employing this figure, which was merely to Illustrate the gener.il principle that 'death disis learned from tire law; for such a sense will not suit what is said of it in tlie following verses, wlieretlie meaning is the .same as here. The only meaning which suits all that is said of it in this place is ' the principle of sin in the heart of fallen man.' The sense, then, is this: 'It was by means of tlie law tliat I came to know what a virulence andlitrength of sitiful propensity I liad within rae.' The existence of this it did not need the law to reveal to him; for even the heathens recognized and wrote of it. But the dreadful nature ami ilesperate power of it the law alone discovered—in the waynovvto be ciescribed. forlhadnol known iust, except, &c.—Here the same Greek word is unfortunately rendered by three different English ones "lust;" "covet;" "concupiscence"—whicii obscures the meaning. By using tlie word "lust" onlj', in the wide sense of all 'irregular ilesire,' or every outgoing of the heart towards anything forbidden, the sense will best be brought out; thus, ' For I liad not known lust, except the law had said. Thou shalt not lust; But sin, taking (' having taken ') occasion by the commandment (that one wliich forbids it), wrougiitin me all manner of lusting.' This gives a deeper view of tlie teuf h commandment than the mere words suggest. The apostle saw in it the proliibition not only of desire after certain tilings there specisolves legal oblif/alion.' It was essential to his argument thai we, not the law, should be tiie dying pa i-ty, since it is we that are "crucified with Christ," anil not the law. This death dissolves our marriage obligation to the law, leaving us at liijerty to cotitract a new relation— to be joined to tlie Risen One, in order to spiriiual li uitfulncss, to tlie glory of God. [Hhua, Oi.SHACspN, Mevku, .\r-rouD, &C.J The confusion, then, is in the expositois, not the text; and it lias arisen from not observing that, lilce .lesus Himself, believers are here viewed as having a double life—the old gin-condemned life, which thi'y lay down fied, but of 'desire after everything divinely forbidden ;^ In other words, all 'lusting' or ' irregular desire.' It was this wliich "he had not known but by the law." The law forbidding all such desire so stirred his corruption that it wrought in him " all manner of lusting"'—desire of every witii Christ, and the new life of acei'ptan!:e and holiness to which they rise with their .Stircty and Head; and all the Issues of tills new life, in Chrisi ian obedience, are regarded as the "fruit" of tills l)lesse<l union to the llisi n One. How such h<dy fruitful ne.ss was Impossible b. lbie our union to Christ, is next declared. 5. For wheit we were in the flesh-in our iinicgcneiate state, as w came Into the woriil. See on John 3.0 ; and eh. K. o-O. (he iiiotloiw—' passions' (Margin), 'aH'cciion''' (as in (Jalaii un •>. sort after what was forbidden. For witlkout tine law
1. e.. Before its extenslvedemamlsand ))rohibitionsc(niie to operate upon our corrupt nature. t,in was (rather, 'is') dead i.e., the sintul principle of our nature lies so dormant, so torpid, that its virulence and power are unknown, and to our reeling it is as good as "dead." 9. For 1 was alive without tUc la w once-7. d., ' In the days of iny ignorance, wiien, in tliis sense, a stranger to the law, I deenieil myself a righteous man, and, as such, enti I led to 21), or 'stirrings.' (Revised Version.] of mIhsi. c, •prompting to tlie commission of sins.' wblvh »vere by tile law—by occasion of the law, which fretted, irritated our inward corruption by its prohibitions. See on v. 7-i). did werk lu our membcrti—the members of the body, RS iho instrumenla by wlilch these iuwurd stirrings find life at the hand of God.' but Aviieiii the commnndnient came— forbi<ldiiig .all i rregular desire ; for tlie a post le S('ei« in tills tlie spirit of the whole law. «ln revi ved—(' o'.um
ROMANS VII. Paul Confesses his Inability to Keep the Law. The Law (if Sin in our Members. as a new man—honouring from his Inmost soul the law of God—he condemned and renounced his corrupt nature, with its affoetlnns and lusts, its stirrings and its outgoings, root and branch.) 18. For, <Sic.—better, 'For I know that there dwelleth not in me, that is in my flesh, any good.' for to will (' desire ') is present with me ; but to perform that wliich is good (the supplement " how,"' in our version, weakens the statement) I find not— Here, again, we have the double self of the renewed man ; q. d., ' In me dwelleth no good; but this corrupt self is not my true self; to life '); in its malignity and strength it unexpectedly revealed itself, as if sprung from the dead, and I <Ue«l ' saw myself, in the eye of a law never kept and not to be kept, adead man.' 10,11. And (thus) the commandment, wlilcH was . . . (designed) to (give) Jife (through the keeping of it) I found to be nnto death (througli breaking it). For sin (my sinful nature), taking occasion by the commandment, deceived me (or 'seduced me') — drew me aside into tlie very thing which the commandment forbade, and by it slew me—discovered me to myself to be a condemned and gone man (cf. f . 9, "I tlied"). it is but sin dwelling in my real self, as a renewed man.' 19-31. For, &c.—The conflict here graphically described between a self that 'desires' to do good and a self that in spite of this does evil, cannot be the struggles between conscience and passion in the unregenerate, because the description given of this " desire to do good " in the verse immediately following is such as cannot be ascribed, with the least show of truth, to any but the renetved. 23. For I flelight in the law of God after the inward man q. d., 13,14-. Wlierefore ('So that') the law is ('is indeed') ^ood, and the commandment (that one so often referred to, which forbids all lusting) holy and Just, and goo<l. Was then that which is good made ('Hath then that which is good become') death unto mel God forbid— q. d., ' Does the blame of my death lie with the good law ? Away with such a thought.' But sin (became death unto me, to the end) that it might appear sin (that it miglit ' from the bottom of my heart.' The word here rendered "delight" is indeed stronger than "consent" in t'.16; but both express a state of mind and heart to which the unregenerate man is a stranger. 33. But I see another lie seen in its true light), working deatli in (rather, ' to ') me by that which is good, that sin by tike commnndmeut m4ght become exceeding sinful — 'that its enormous turpitude might stand out to view, through its turning God's holy, just, and good law into a provocative (it should be ' a dif Terent ') law In my members(see on v.
5), warring against the law of my mind, and bringing me Into captivity to the law of sin which is in my members—In this important verse, observe, first, that the word " law" means an inward principle of action, good or to the very thing which it forbids.' So much for the law in relation to the unregenerate, of whom the apostle takes himself as the example; first, in his ignorant, self-satisfied condition ; next, under humbling discoveries of his inability to keep the law, through inward contrariety to evil, operating with the fixedness and regularity of a law. The apostle found two such laws within him ; the one " the law of sin in his members," called (in Galatians 5. 17, 24) " the flesh which lusteth against the spirit," "the flesh with the affections and lusts," i. e., the sinful principle in the regenerate ; the other, " the law of the mind," or the holy principle of the renewed nature. Second, when the apos-
It; finally, as self-condemned, and already, in law, a dead man. Some inquire to what period of his recorded history these circumstances relate. But there is no reason to think they were wrought into such conscious and explicit discovery at any period of his history before he "met the Lord in the way ;" and though, " amidst the multitude of his thoughts within him " during his memorable three days' blindness immediately after that, such views of the law and of himself would doubtless be tossed up and down tle says he "sees" the one of these principles "warring against" the other, and "bringing him into captivity" to itself, he is not re/erring to any actual rebellion going cn within him while he was writing, or to any captivity to till they took shape much as they are here described (see on Acts 9. 9); we regard this whole description of his inward struggles and progress rather as the finished result o{ his own Iwits then existing. He is simply describing the two conflicting principles, and pointing out what it was the inherent property of each to aim at bringing about. Third, when the apostle describes himself as "brought into captivity" by the triumph of the sinful principle of his nature, he clearly speaks In the person of a renexved man. Men do not feel themselves to be In captivity In the territories of their own sovereign and associated with their own friends, breathing a congenial atmosphere, and acting quite spontaneously. But here the apostle describes himself, when drawn under the power of his sinful nature, as forcibly seized and reluctantly dragged to his enemy's camp, from which he would gladly make his escape. This ought to settle the question, whether he is here speaking as a regenerate man or the reverse. 34. O wretched man tliat I am I who shall deliver me from the body of this death 1 — The apostle speaks of the " body" here with reference to " the law of sin" which he had said was "In his members," but merely as the instrument by which the sin of the heart flnds vent in action, and as Itself the seat of the lower appetites (see on ch. 6. 6, and on v. 5); and he calls all his past recollections and subsequent reflections on his unregenerate state, which he throws into historical form only for greater vividness. But now the apostle proceeds to repel false inferences regarding the law, secondly, v. H-
In the case of the regenekate; taking himself here al.so as the example. 14. For we know that tli« law is spiritual—in its demands, but I am carnal—fleshly (see on t). 5), and as such, incapable of yielding spiritual obedience, sold under sin—enslaved to it. The " I " here, though of course not the regenerate, is neither the vnregcnerate, but thesinful principle of the renewed man, as is expressly stated in v. 18. l.'>, 16. For, etc.—better, ' For that which I do I know not;' g.d., ' In obeying the impulses of my carnal nature I act the sl.ave of another will tlian my own as a renewed man.' for, Ac.—rather, ' for not what I would (' wish,' ' desire ') that do I, but what I hate that I do. But if what I would not that I do, I consent unto the law that it is good—the judgment of my inner man going along with the law.' 17. Now then it is no more I («i.i/ reneived self) that do It ('that work it '), but sin whicli dwelleth in me—that principle of sin that still has its abode In me. To explain this and the following statements, as many do [even Bengel and Tholuck], of the sins of unrenewed men against their better convictions, is to do painful violence to the apostle's language, and to athrm of the unregenerate what is untrue. TImt coexistence and mulual hostility of "flesh" and "spirit" in the it " the body of this death," as feeling, at the moment when he wrote, the horrors of that death (ch. 6. 21, and v.
5) Into which It dragged hira down. Bnt the language Is not that of a sinner newly awakened to the sight of his lost state; it is the cry of a living but agonized believer, weighed down under a burden which Is not himself, but which he longs to shake ofl" from his renewed self. Nor does the question imply Ignorance of the way of relief at the time referred to. It was designed only to prepare the way for that outburst of thankfulness for the divinelyprovided remedy which immediately follows. 35. I thank God (the Source) through Jesus Christ (the Chan« nel of deliverance). So then (to sum up the whole mat* same renewed man, which is so clearly taught in ch. K. 4, &c., and Galatians 6. 16, Ac, is the true and only key to the language of this and the following viM-ses. (It is hardly necessary to say that the apostle means not to disown the blame of yielding to his corruptions, by saying " it is not he that does it, but sin that dwelleth in him.;' Karly Heretics thus abuse/! his language; l)ut the whole strain of the passage shovvs that his sole object In thus expressing himself was to bring more vividly before his readers tne coufltct of two opposite principles, and how entirely, ter), with the mind (' the mind Indeed') I myself serre tlie law of God, but with the tiesh the law of slu q. dU, 'Such then Is the unchanging characterof these two principles within me. God's lioly law Is dear to my renewed
Omdwion of the Whole Argument. ROMANS VIII. The Sanctijication of Selicvenk mind, and has the willing service of my new man; al> though that corrupt nature which still remains in me righteousness of God in Him" (2 Corinthians 5.21); and thus, one with him in the Divine reckoning, there is to such "NO condemnation." (Cf. John 3. 18; 5. 24 ; ch. 5. K listens to llie dictates of sin.'—iVoe (1.) Tliis wliole chap-
19.) But this is no mere legal arrangement : it is a union in ter was of essential service to the Reformers in their conteudings with the Church of Rome. When the divines of that corrupt Church, in a Pelagian spirit, denied that the sinful principle in our fallen nalure, vvhicli they life; believers, through the indwelling of Christ's Spirit iu them, having one life with Him, as truly as the head and the members of the same body have one life, [who -walk not after the flesh, but after the Spirit]—(The evidence of MS.S. seems to show that tliis clause formed no part of the original text of this verse, but that the first part of it was early introduced, and the second later, from called 'Concupiscence,' and which is commonly called •Original Sin,' had the nature of xin at all, they wer»trinnipli Autly answered from tliis chapter, where—both in the first section of It, which speaks of it in tlie unregen-
V. 4, probably as an explanatory comment, and to make the transition to v. 2 more easy.) a. For tlie law of the Spirit of life In Christ Jesus hath made me free (rather, erate, and in the second, which treats of its presence and actings in believers—it is explicitly, empliatically, and repeatedly called "sin." As such, they held it to be damnable. (See the Confessions both of the Lutheran and Reformed churches.) In the following century, the orthodox in Holland had tlie same controversy to wage with 'the Remonstrants' (the followers of Arminius), and they waged it on the field of this chapter. (2.) Here we see that Inability is consistent witli Accountability. See V. 18; Galatians 5. 17. 'As the Scriptures constantly recognize the truth of these two things, so are they constantly united in Christian experience. Every one feels that he cannot do the things tliut he would, yet is sensible that he is guilty for not doing tliem. Let any man ' freed me'—referring to the time of his conversion, wlieii first he believed) from the law of sin and deatlt—It is the Holy Ghost who is here called "The Spirit of life" as opening up in the souls of believers a fountain of spiritual life (see on John 7.38, 39; p. 7ot, 2d col.); just as He is called "the Spirit of truth," as "guiding tliem into all truth " (John 16. 13), and "the Spirit of counsel and might, the spirit of knowledge and the fear of the Lord" (Isaiali 11. 2), as the inspirer of these qualities. And He is called "the Spirit of life in Christ Jesus," because it is as members of Christ tliat He takes up His abode in believers, who in consequence of this have one life witli their Head. And as the word " iatu" here has the same meaning as in ch. 7. 23, namely, ' an inward principle of action, operating with the fixedness and rcguhirity of a law,' it thus appears that " ttie law test his power by the requisition to love God perfectly at all times. Alas! how entire our inability ! Yet how deep our self-loathing and self-condemnation !' [Hodge.J (3.) If the first sight of the Cross by the eye of faith kindles feelings never to be forgotten, and in one sense never to be repeated—like the first view of an euclianting landscape—the experimental discovery, in tlie latter stages of the Christian life, of its power to beat down and morof the Spirit of life in Christ Jesus" here means, ' tliat new principle of action which the Spirit of Christ, has opened up within us—the law of our new being.' This "sets us free" as soon as it takes possession of our inner man, "from the l*w of sin and (lealh " i. e.. from the enslaving power of that corrupt principle which carries death in its bosom. Tlie "strong man armed" is overpowered by the ".Stronger than he;" the weaker principle is dethroned and expelled by the more powerful ; the principle of spiritual life prevails against and brings into captivity the principle of spiritual death—"leading captivity captive." If this be the apostle's meaning, the whole verse tify inveterate corruption, to cleanse and heal from longcontinued backslidings and frightful inconsistencies, and so to triumphover all that threatens todestroy those for whom Christ died, as to bring them sale over the temnestuous seas of this life into theliaven of eternal rest—is attended with yet more heart-alfecting wonder, draws lorth deeper thankfulness, and issues in more exalted adoration of Him wliose work Salvation is from first to last {v. 24, 25). (4.) It is sad when such topics as these are handled as mere questions of biblical interpretation or Bystematic theology. Our great apostle could not treat Of them apart from personal expei'ience, of which the facts of his own life and the feelings of his own .soul fur Dished him with illustrations as lively as they were apposite. When one is unable to go far into the investigation of indwelling sin, without breaking out into an "O wretched man that I am !" and cannot enter on the way of relief without exclaiming, " I thank God through Jesus Christ our Lord," he will find his meditations rich in fruit to his own soul, and may expect, through Him who presides in all such matters, to kindle in his readers or hearers tlie like blessed emotions (d. 24, 25). So be it even now, O Lord is to this eflect: That the triumph of believers over their inward corruption, through the power of Christ's Spirit in them, proves them to be in Christ Jesus, and as such absolved from condemnation. But this is now explained more fully. 3, 4:. For what tlie law could not do, &c. a difficult and much controverted verse. But it is clearly, we think, the law's inability to free vs from the dominion of sin that the apostle has in view; as has partly appeared already (see on v. 2), and will more fully appear presently. Tlie law could irritate our sinful nature into more virulent action, as we have seen in ch. 7. 5, but it could not secure its own fulfilment. How that is accomplished comes now to be sliown. in that it was weak through the flesh—j. e., having to address itself to us tlirough a corrupt nature, too strong to be influenced by mere commands and threatenings. God, &c.—The sentence is somewhat imperfect in its structure, which occasions a certain obscurity. The meaning is, that wherects the law was powerless to secure its own fulfilment for the reason given, God took the method now to be described lor attaining that end. sending {' having sent') his own Son —This and similar expressions ])laiiily imply that Clirist was God's "OWN Son" before He was sent—that is, in His own proper Person, and independently of His mission and appearance in the flesh (see on ch. 8. 32; Galatians i.
CHAPTER VIII.
Ver. 1-39. Conclusion of tue whole Argument— The Glorious Completeness of them that are in Christ Jesus. In this surpassing chapter the several streams of the preceding argument meet and flow in one "river of tlie water of life, clear as crystal], proceeding out of the throne of God and of the Lamb," until it seems to lose itself in the ocean of a blissful eternity.
F1R.ST: The fkinctijieation of Jiclievers (v. 1-13). 1. There la therefore uo«v, &c.—referring to the immediately pie-
4); and if so, He not only has the very nature of God, even as a son of his father, but is essentially of the Father, though in a sense too mysterious for any language of ours Iiroperly to define (see on ch. 1.—I). And this peculiar c«idlng context. [Olshausen, Philipi-i, Meyei{, AlFORO, &.C.] Tlie subject with wliich ch. 7. concludes is BtlU under consideration. Tinscope of the four opening verses is to show how "tlie law of sin and death" is deprived of its power to bring believers again into IfondBge, and how the holy law of God receives in them the homage of a living obedience. (Calvi.v, Fkaskk, PhilIPPI, MlCYER, Alkukd, &c. relations!] ip is put forward here lo enhance the greatness and define the nature of the relief provided, as coming from beyond the precincts of sinful humanity altogether, yea, imuiediately from the Godhead itself, in the likenesi of I i>o «'.on<lei»uation to tliein which are iu Chrlut Jenu*-As Christ, wlio "knew no Bin," was, lo all legal eflecis, "made sin lor us," so are we, who believe in Him, to all legal eflecU, "made the KinfiiJ flesh— iiY., 'of the Uesh of sin ;' a ver.v reniarkalile and pregnant expression. He was inacle in the realit.v of our flesh, but only in the likeness o( Its sinful condition
23'J
The Simctification of Believers. ROMANS Viri. WImI Ila'cm cometh of the Flah, Ke took o\ir nature as it is in us, compassed with infirm- .
'if the Jhily Ghost dwell in you' (see 1 Corinthians 6. II, 19; itiet, with uotliing todistinguisli Him as man from sinful men, save that He was witliout sin. Nor does tliis mean
3. 16, itc). (It tlius appears that to be "in the spirit" means here to be under tlie dominion of our oum renewed mind; because the indwelling of God's Hpirit is given a.s the evidence that we are "in the spirit.") Now ('But') tiiat III! took our nature with all its properties save one; for sin is no properly of humaiiily at all, hut only the disordered slate of our souls, as the fallen family of Adam, a disorder afl'ecting, indeed, and oversjn-eading our entire nature, but still purely oj«jown. and for sin—Zi7., 'and about sin ;' q. d., ' on the business of sin.' The expression if any man !»ave not tlie Spirit of Christ—Again, this does not mean 'the disposition or mind of Christ,' l)ut the Holy Gliost ; here called " the Spirit of Christ," just as He is (^lled "the Spirit of life in Christ Jesus" (see on v. 2).
It is as "the Spirit of Christ" that the Holy Ghost takes possession of believers, introducing into them all the gracious, dove-like disposilion which dwelt in Him (Matthew 16; John 3. 31). Now if any man'.s heart be void, not of such dispo.sitioiis, but of the blessed Author of them, "the Spirit of Christ is purposely a general one, because the design was not to speak of Christ's mission to alone for sin, bul in virtue of tliat atonement to destroy its dominion and cxlirpnle it alloyctlicr from believers. \\'e think it wron;;. tiierefore, to render the words (as in Jl/«)Y/i>4j ' by a sacnfii'e for sin' (suggested hy the language of the LXX.,and aiiproved by Calvin, &c.); for this sense is too definite, and makes the Idea of expiation more prominent than it is. coiiclenmed sin— '—he is none of liis—even though int(dlectually convinced of the truth of Christianity, and in a general sense influenced by its spirit. Sharp, solemn statement this ! 10, 11. And if Christ be in you—by His indwelling Spirit in virtue of which we have one life with him. the body—'the body indeed.'
' condemned it to lose its power over men.' [Bez A, BenGKL, FUASEK, Meyek, Tholuck, Philippi, Alfokd.] In this glorious sense our Lord says of His approaching death (John 12. 31), "Now is the judgment of this world; now is dead because of (' by reason of) sin ; but the spiiiS Is life because (or, ' by reason') of ri Iiteousness—The word 'indeed,' which tae original requires, is of the nature of a concession q. d., ' I grant you that the body is dead, &c., and so far redemption is incomplete, 6i//,' <fcc. ; q. d., 'If Christ be in you by His indwelling Spiri/, tliough your "bodies" have to pass through the stage of "death" in consequence of the first Adam's "sin," your spirit is instinct with new and undying "life," brought in by the " righteousness" of the second Adam.' [Tholxtck, Meyer, and Alfokd in part, but only HoDOE entirely.] But s'aall the prince of this world be cast out;" and again (see on John 16. 11), " When He (the Spirit) shall come, He shall convince the world of . . . judgment, because the prince of tins world is judged," i. e., condemned to let go his hold of men, who, through the cross, shall be emancipated into the liberty and power to be holy, in tlie flesU— /. e., in human nature, hencefortli set free from the grasp of sin. Tliat tUe rigliteousness of the law—'the righteous demand' [Revised Vep.sion], ' the requirement' [Ai.foud], or ' the precept' of the law ; for it is not precisely the word so often used in this Epistle to denote ' the righteousness which justifies' (ch. 1. 17; 3. 21; 4. 5, 6; 5. 17, 18, '21), but another form of the same word, intended to express the enactment of the law, meaning Iiere, we believe, tlie prac- (' And') if the Spirit of lnim that raised up Jesus from tiie dead dwell in yon i.e., 'If He dwell in yon as the Spirit of the Clirist-r.aising One,' or, 'in all the resin-rection-pou'cr which He put forth in r;\ising Jesus.' hettiat raised tip Cliirist from tlie dead—Observe the change of natne from Jksus, as the historical Individual whom God raised from the dead, to Christ, the same Individual, considered as the Lord and Head of all His members, or of redeemed Humanity. [Alford.] shall also quielcen (rather, 'shall quicken even') your mortal bodies by ^llie true reading appears to be ' by reason of) his Spirit that dwelletli in you q. d., 'Your bodies indeed are not exempt frym the death which sin brought in; but your spirits even now have in them an undying life, and if the tical obedience which the law calls for. mijjUt be fiilfilletl in us—or, as we say, 'realized in us.' wlio walk— the most ancient expression of the bent of one's life, whether in the direction of good or of evil (Genesis IS. 1.5; I\salm 1. 1; Isaialr 2. 5; Micah 4. 5; Ephesians 4. 17; 1 John
1. (i, 7). not after (j. e., according to the dictates of) tJie ticsU, but nfter the spirit—From v. i) it would seem that what is more immediately intended by "the spirit" here is iiiir own mind as renewed and actuated by tlie Holy Ghost. 5. For they that are after the flesh (i. e., under the influence of tlie lleshly principle) do mind (give their attention to, Philippians 3. li),) tlte things of tlic flesh, &c.—Men fmist be under the predominating intluence of one or other of these two principles, and, accoj ding as the one or tile other has the marstery, will be the eomjilexion of their life, the character of their actions. G. For— Sjiirit of Him that raised up Jesus from the dead dwell in you, even these bodies of yours, though they yield to the last enemy and the dust of them return to the dust as It was, shall yet experience tlie same resurrection as that of their living Head, in virtue of the indwelling of the same
in you that quickened Him.' I'S, 13. Therefore, brethren, we are debtors, not to the flesh, to live after mere particle of transition here [THOLtrcK], like 'but' or ' now.' to be earnallyirilnded li/., ' the mind' or ' minding of the flesh' [Murnin), i. e., the pursuit of fleshly eiuls. tlie flesh—7. d., ' Ouce we were .sold under sin (ch. 7. 14); but now that we have been set free from that liard master and liecome servants to Righteousness (ch. 6. '22), we owe nothing to the flesh, we disown its unrighteous claims and are ileaf to its imperious demands.' Glorious sentiment! For if ye live after the flesli, ye shall die (in the sense of cli. (1. 21); but if ye throu$;h the Spirit do mortify the deeds of the body (see on ch. 7. 23), ye sliall live is dentil—not only 'ends in' [Alford, &c.J, but even now 'is;' carrying deatli into its bosom, so thatsuch are"dead wliile they live" (1 Timothy .5. fi; Ephesians 2. 1, !>). (Pkil-
IPJ'I.] tout to toe spiritually minded—'the mind' or 'minding of tlie spiiit;' i. e., the pursuit of spiritual objects, is life ami peace-not "life" only, in contrast with the "death" that is in the other pursuit, but "peace;" It is the very element of the soul'.-, deepest repose and true bliss. 7. Because the earnal inind is enmity agninat God—The desire and pursuit of carnal ends is a state of enmity to God, wholly Incompatible with true and peace in the soul, for it is not siibjeet (in the sense of ch. 6. 22)—The apostle is not satisfied with assuring them that they are umler no obligalions to the tUsh, lo hearken to its suggestions, without reminding them where it will end if they do; and he uses the word " mortify" (put to death) as a kind of play upon the word "die" just before q. d., ' If j/c do not kill sin, j< will kill you.' Hilt he tempers this by tlie liriglit alternative, that ('dotli not submit ilseU '} to tlie law of Owl, neitllier indeed can he ('can il')—i.e.. In such a stale of mhul there neillier Is nor can be the least subjection to tlie law of God. Man.v things may be done which the law re(iulres, but nothing either is or can be ilone because God's law re(juires it, or purely to plea.se God. 8. K<> tlien— n<-arly equivalent to ' Atiil so.' they that are in (anil, I lier<'fore, if they do, through the Spirit, mortify the deeds of the body, sucli a course will infallil)l.v terminate in "life" everlasting. And this leads the apostle into a new line of tliouglit, opening into his final subject, the "glory" awaiting the justi Ued believer. A'o/e (1.) 'There can bo no salVUy, no holiness, no happiness, to those who are out of Christ: safety, because all such .are under tliocondemnalion of tlie law (o. 1); uu holiness, because such only as are united to Christ liave the Spirit of Christ W. 9); no Inijipiness, hci';\u>ifi to be "carnally minded Is death" (». iimli-r the government of) t!>e flesli cnnitot please 4««d— Having no obedientiid i)rliielpie, noilesire to please Him. 0. ISiit ye are not in tite tlesh, but In the Kpirit, if so be Hint the SpirK of tiod ilwell in you—This does not iii^);in, 'if tlie disposilion or mind of Goil dwell .n 3 uu ; out 2i0
0).' L'li'oaK.J (2.) The sancliflcatiou of believers, ae U
Tlie Sunship of Believers. KOMAXS VIII. Their Future Juheritance. apostle is now comiii?; to. 17. And if chi?.dreM, then heirs (' heirs al.so') ; heirs of Uoil—of our Father's kiiigdom. and joijit-Jiicir \vit)> (JhrisJ—as the has Its whole foundation in Ihe atoning death, so it has Its living spring in the indwelling of the Spiiit of C'lirist (r. 2-1). (S.) 'The bent of the thoughts, aire<;tions, and ' Firstbona lintoug ni Hiiy brethren"' {v. 2!)/, and as " Heir of all things." if *<> He ISkat we suffer ('prr viued we be sufl'cri iig with Him') tiiiat we stiay l»« also j;! oi'itieii toc Otrr (witll Him). This necessity of coniorml iy to Clirist iu suli'i-ring in order to participation in His glory, is taught alike by Christ Himself and by His apostles (John 1'2. 21-2ii; Matthev/ 16. 21, 2.5; '2 Timothy 2. 12). IS. For I t-ecltoaj that the sufferings of this j>r« »<'ini tliue arc iiol -worf fiy to be coinjjiiirfd ivatli tlje j,'!oi: y which sliall be revealed iu MS (J. d., 'True, we must suffer with Clirist, if we would partake of His glory; but what of tliat? For if siuii sufferings are set over against tlie coming glory, they sink into insignificance.' For, &c.— ' The apospursuits, is tlie only decisive test of charaoter {i\ 5).' IHonGK.l (4.) No human n fiiiement of the c»n!nl mind
Will make It sjiiiilual, oi' compensate lor the al>.si iu;e of spirituality.. "Flesh'' and "spirif' are esseiitiaUy and »Jiiul!angeabiy opposed ; norcan llu" canuil mind, a*-, such, be brought into real subjeeiiou to the law of God (v. o-l). Hence (5.) the estrangement of God and tlie sinner is mutual. For as tlie sinner's state of mind is "enmity against God" (v. 7), so iti thi.s stale he " cannot please God" (v.S). (0.) Since the Holy Ghost i.s, in tlie same l)reatli, called indisi'.riminately "the Spirit of God," "tlie Spirit of Christ," and "Clirist" Himself (as an indwellifig iile in believers), the linsei Uial Uniljj a.nii yet Personal di.sUnctiuxis of tlie Father, the Son, and the HoIyGhosl.in the one adorable Godhead must be believed, us the only consistent explanation of sueli language (r. O-U). (7.) The consciousness of spiritual lile in our renewed souls is a glorious assurance of resurrection life in the body also, in virtue of the same quickening Spirit whose inliabitation we already enjoy {v. 11). (S.) Whatever pi-o)essions of spiritual life men may make, it remains eternally (nie tle, tired with tlie tliougbtof the luture glory of the saints, pours forth Ihi.s splendid passage, in which he represents the whole creation groaning under its present degradation, and looking and longing for the revelation of this glory as the end atid consummation of its existence.' [HoDtJK.] the earite:3t cxpect Httion (cf. Phili|)piaiis 1. 20) of tlie ere.-afctre (father, 'the creation') waileth finthe iiiiiuifestaU'Oit ('is waiting for tlie revelation') of the soils nf God i. e., "for the redeuiption of their bodies" from the grave (v. 23), which will reveal their sonship, now hidden (cf. Luke 20. 3() ; Revelation 21.7). For tlie creature ('the creation') was made subject to vanity, not willingly i. e., through no natural principle of dicay. The a|)ostle, personifying creation, represents it as only submitting to the vanity with which it was smitten, on man"s account, in oljedience to that superior power which had mysleriou.sly linked its destinies with man's. And so he adds—biat by reason of 'Itim who hath subjec{<-d tjie s.T,me (' who subjected it') iti hope; because (or ' in hope that') the creature itself kJso (' even the creation itself ') shall be delivered frou« t3ie bondage of corrmytioii (its Ijondage to the princiiile of decay) Into the glorious liberty (ralher, 'the liberty of the glory") of tJie childrejj of God— i. e., the creation itself shall, In a glorious sense, bo delivered into that freedom from debility and decay in which the children of God, when raised up iu glory, shall expatiate: into this freedom from corruptibility the creation itself shall, in a glorious sense, be delivered. fSo Calvin, Eeza, Benoei., THOLVCK, OLSHAUSEN, I-)i5 WtSTTE, MEYEK, PillLIPPI, HonGB, Ais'OHD, &.O.] If for man's sake alone the earth was cursed, it cannot surprise us that it should share in his recovery. And if so, to represent it as sympatliizing with man's miseries, and as looking forward to his complete redemption as the period of its own emancipation from its prtsent sin-blighted condition, is a beautiful thought, and in harmony with the general teaching of Scripture ou the su'oject. (See on 2 Peter 3. 13.) 'Z3. And not only [they], bnt ourselves also (or 'not only [so], but even we ourselves' i. e., besides the inanimate creation), whicJi liave tlie first-fruits of the Spirit—or, ' the Spirit as the lirst-fruits' of our full redemption (cf. 2 Corinthians 1. '22), moulding the heart to a heavenly frame and attempering it to its future element, even we ourselves—though we have so much of heaven already within us. groan within ourselves—under this " body of sin and death," and under the manifold " vanity and vexation of spirit'' that are written upon every object and every pursuit and every enjoyment under the sun. waiting for the (manifestation of our) adoption [to wit], the redemption of onr body—from the grave : ' not (be (iliat " if we live alter the tlesli we shall die," and only "if we through the .Spirit do mortify the deeds of the body we shall live" (v. 13, aiiil cf. Galalians 6. 7, H; Ephesiaiis 5. ti; Hiilippians 3. IS, 19; 1 John ;i. 7, 8).
KecONn: The Soit-sh ipof iSclU'vcrs— Tfieir/vtiirc JiiJierUtmce — I'/ic Iniercession of Ilia /Spirit for Uwin (v. 1-1-27 j. I't. Foias maisy os are led by the Si»i«it ol'ttod, tiiey, ttc. (' these are sons of God"). Hitherto the apostle has spoken of the Spirit simply as a power through which believers mortify Bin: now he speaks of Him as a gracious, loving Giudc, whose " leading'"—enjoyed by all in whom is the .Spirit ot God s dear Son—shows that they also are ".sons of God." 15. For, Ac—'For ye received not (at the time of your conversion) tlie spirit of bondage,' i. e., 'The spirit ye received was not a spirit of bondage.' again [gendering] ito fear—a.s under tlie law which " worketh wratli'' q. d., 'Such was your condition before ye believed, living in legal bondage, haunted with incessant forebodings under a eeuse of unpardoned sin. But it was not to perpetuate that wretched state that ye receiveil the Spirit.' bsit ye liave receive*! ('ye received') tlie spirit of aiio{)tft»ji, wHiere- ' wherein') "ivc cry, Abba, Fadier—The word "cry" is emphatic, expi'essiug the spontaneousncss, the strength, and the exuberance of the filial emotions. In Galatians 4. 6 this cry is said to proceed from ihe Spiril in \>y (rather, us, drawing forth the filial exclamation in our hearts: Here, it is said to proceed from our ou ti hearts under the vitaliing energy of the Spirit, as the very element of the new life in believers (cf. Alatlhew 10. li), 20; and see on v, 1). " Abba'" is the .Syio-Chaldaie word for " Father ;" and the Greek word for that is added, not surely to tell the reader that both mean the same thing, but for the same reason whi<-h drew both words from the lips of Christ Himself during his agony in the garden (.Mark 11. 3()). He, doubtless, loved to utter his Father's name in both the accustomed forms; beginning with His cherished mother-tongue, and adding that of the learned. In this view the use of both words herelws a charming simplicity and warmth. 1«. The Spirit Itsclf—It should be 'HimBelf (see on f. 20). bearctU witness with oiir sjiliit, that we are the i.hilclreu Care children') ut Had—The testimony of our own spirit is borne in that cry of contciou.H Honsliip, "Abba, Father;" but we are not therein alone; for the Holy Ghost within us, yea, e^'en iu tliat very crj' which it is His to draw Ibrth, sets His own distinct seal to ours; and thus, "iu the mouth of two witnesses" the thing is established. Tlie apostle had before called us "noim of God," referring to our adrq>- it observed) the deliverance of ourselves from tlio body, but the redeniption of the body itself from tlie grave. [Hengel.
I m. For we are saved by hope—rather, ' For in hope we are saved ;' i. e., it is more a salvation iu hope Ih.an as yet in actual possession, but hope that is seen U not hope—for the very meaning of hope is, the expectation that something now future will become present, for what a innn sceth, why doth he yet hope fori—tha lion: here the word changes to "children," referring to our new birth. The one expr<!sses the ditjiiUy to Wnlch we are admitted; the other the new li/e wliich we leceivt. The latter is mine suila!)le here; iiecause A son hy Gditjition might not be heir of the properly, woercas a sou by birth certainly is, and tbi;i is what the hit tor ending when the oilier comes. ^5. But if we hope for that we see not, [then do] we with patience wait for It—i. e., then, patient waiting for it is our fitting atti-
The InlcrccHsion of the Spirit. ROMANS Viri. The Foi ilnouledge of Ood. frequently tasted, then, and just for that rea.son. Is It that they "groan within themselve.s" for full redemption (v. lude. 26, 37. LlkewJse also tUe Spirit, &c.—or, ' But after the like manner doth the Spirit also help,' &c. our lufirmities—rather (according to the true reading), 'our iu-
23). For thus they reason: If such be the drops, what will the ocean be? If thus "to see through a glass darkly" be so very sweet, what will it be to "see face to flrinity;' not merely the one infirmity here specitied, but the general iceakness of the spiritual life in its present state, of which one example is here given, for we know not what we should pray for as we onght—It is not the proper matter of prayer that believers are at so much loss about, for the fullest directions are given them on this head; but to ask for the right things "as they ought" is the difficulty. This arises partly from the dimness of our spiritual vision in the present veiled state, while we have face?" If when "my Beloved stands behind our wall, looking forth at the windows, showing Himself through the lattice" (Canticles 2. 9)—that thin veil which parts the seen from the unseen—if He is even thus to me " Fairer than the children of men," what shall He be when He stands confessed btfore my uuda7.z.led vision, the Onlybegotten of the Father in my own nature, and I shall be like Him, for I shall see Him as He i.s7 (0.) "The patience of hope " (1 Thessalonians 1.8) is the fitting attitude for those who with the joyful con.sciousness that they are already " saved " (2 Timothy 1. 9; Titus 3. 5), have yet the painful consciousness that they are saved buti?i part: or, " that being justified by his grace, they are made to " walk by faith, not by siglit" (see on 1 Corinthians 13.
9; and on 2 Corinthians 5. 7), and the large admixture of the ideas and feelings which spring from the fleeting objects of sense that there is in the very best views and affections of our renewed nature; partly also from the necessary imperfection of all human language as a veliicle for expressing the subtle spiritual feelings of the heart. In these circumstances, how can it be but that much uncertainty should surround all our spiritual exercises, and that in our nearest approaches and in the freest outpourings of our hearts to our Father in heaven, doubts sliouid spring up witliln us wliether our frame of mind in such exercises is altogetlier befitting and well pleasing to God? Nor do these anxieties subside, but rather deepen, with the depth and ripeness of our spiritual experience. But the Spirit itself—rather, 'Himself.' (See end of v.
(in the present slate) heirs according to the hope (only) of eternal life," Titus ;!. 7 {v. 24, 25). (7.) As prayer is the breath of the spiritual life, and the believer's only effectual relief under tlie "infirmity" which attaches to his whole condition here below, how cheering is it to be assuied that the blessed Spirit, cognizant of it all, comes in aid of it all; and in particular, that when believers, unable to articulate their case before God, can at times do nothing but lie "groaning" belore the Lord, these inarticulate groanings are the Spirit o own vehicle for convej'ing into " the ears of the Lord of Sabaoth " their whole case ; aud come up before tlie Hearer of prayer as the Spirit's own intercession in tlieir behalf, and that they are recognized by Him that sitteth on the Tluone, as embodying only wliat His own "will" determined belore to bestow upon them (i'. 26, 27)! (8.) What a vi.ew do these two verses (v.
27)—maketh intercession for us with groanings which cannot be uttered (i. e., wliicli cannot be expressed in articulate language)—Sublime and affecting ideas, for which we are indebted to tliis passage alone! g. d., 'As we struggle to express in articulate language the desires of our hearts, and find that our deepest emotions are the most iue.xpressibie, we "groan" under this felt inability. But not in vain are these groanings. For "the Spirit Himself" is in them, giving to tlie emotions whicli Him-
26, 27) give of the relations subsisting lielween the Divine Persons in the economj' of redemption, and the harmony of their respective operations iu the case of eacn of the redeemed self has kindled the only language of whicii they are capal)le ; so that though on our part they are the fruit of impotence to utter what we feel, they are at the same time tlie intercession of the Spirit Himself in onr behalf.' And (rather, ' But,' inarticulate tliougli these groanings be) he that searcheth the hearts knoweth what Is the mind of the Spirit, because he (tlie Spirit) maketh intercession for the saints according to [the will of] God—As the Searclier of hearts, He watclies the surging emotions of tliem in prayer, and knows perfect Ij' wliat the Spirit means by the groanings which He draws forth within us, because that blessed Intercessor pleads by thtm only fiuwhat God Himself designs to bestow. Notc{\.) Are believers "led by the Spirit of God" (r; 14)? How careful tlien should they be not to "grieve the Holy
Third: Triumphant Summary of the whole Argument {v.
28-39). 28. And—or, ' Moreover,' or 'Now;' noting a transition to a new particular, we know, &c.—The ordt r in the original is more striking: " We know that to them that love God (cf. 1 Corinthians 2.9; Ephesians t». 21
James 1. 12; 2. 5) all things work together lor good [even] to them who ^e the called (rather, ' who are called ') according to his (eternal) purpose." Glorious assurance! And this, it seems, was a " liousehold word," a " known " thing, among believers. This working of all things for good is done quite naturally to "them that love God;" because such souls, persuaded that He who gave His own Son for them cannot but mean them well in all His procedure, learn thu.s to take in good part whatever He sends them, however tr.ving to flesh and blood : and to them who are ,'jpirit of God" (Ephesians 4. .SO) ! Cf. Psalm 32.8, 9: " I will . . . gifiu/e thee with mine e.ve. Be not (tlien) as the horse, or as the mule," &c. (2.) "The spirit of bondage," to which many Protestants are "all their lifetime sul)- tlie called, acconling to " Ilis purpose," all things do in the stime intelligible way "work togetlier for good;" for, even when "He hath Ilis way in the wliirlwind," t!ie.y see " His chariot paved with love " (Canticles 3. 10). And knowing tliat it is in pursuance of an eternal "purj Mte" of love that they have been "called into tlie tellowship of His Son Jesus Christ " (1 Corinthians 1. 9), tliey naturally say witliin llieniselves, 'It cannot be llial He "of Wliom, and through Wliom, and to Wlioiii are all things," should sutler that purpose to be thwarted by anything reall.y adverse to us, or tliat He should not make all things, dark as well as liglit, crookeil as well as sliaiglit, toco-operate to the lurtlieraiice and (inal eoinpletion of His higli dejeet," and the ' doubtsome faitli' which the Fopisli Church systematically inculcates, are both rebuked here, being in direct and painful contrast to tliat "spirit of adoption," and tliat witness of tlie Spirit, along wit h our own spirit, to the fact of our sonsliip, which it is here said tlie children of God, as such, enjoy (v. 15, Id). (.3.) As suffering with Christ is the ordained preparation for participating in this glory, so tlie insignillcance of the one as com)iared with the other cannot fail to ligliten the sense of it, however bitter and protracted (c. 17, IS). sign.' 'M. For (as touching this "calling according to his purpose ") ^vhom he did foreknow he also did predestinate (foreordain)—In what sense are we to take tlie wort! "foreknow" lure? 'Thosewho He foreknew would repent and l)elieve,' say Pelagians of every age aud every hue. But this is to tlirust into the te.vt what is contrary (4.) It cannot but swell the heart of every intelligent Christian to think that if external nature has be(-n mysteriously alfected for evil by the fall of man, it only awaits his completed recovery, at the resurrection, to experience a corresponding emancipation from its blighted condition into undecaying lite and unlading oeauty (t>. l!)-2:!). (5.) It is not when believers, tlirougli Binful "quenching of the Spirit," have the fewest and fain test glimpses of heaven, that tliey sigh most fervently to he there; but, on tlie contrar.y, when through the unobstructed working of the Spirit in their hearts, " the firstfruits" of thu glory to be revealed are most largely and to llie wliole spirit, and oven letter, of llie apostle's teaching (see ch. 9. 11; 2 Timothy 1. 9). In ch. H. 2, and I'salin
1. (), God's " knowledge " of His people cannot be restricted to a mere Ibresiglit of future events, or accjuaintance with what Is passing here below. Does "whom He did foreknow," then, mean 'whom He foreordaiuod?' Scarcely; The CaUiiij vj' I'lC PieclLStinaled. EOMANS VIII. Chrisls Intercession Jor liS. apostle can mean to convey nothing less than this, that in "not sparing His own Son, but delivering Him up," or surrendering Him, God exercised, in His Paternal character, a mysterious act of 8el/-sacrifice,\w'ia\ch, though Involving none of thapain and none of the loss which are inseparable from the very idea of self-sacrifice on our part, was not less real, but, on the contrary, as far transcended any such acts of ours as His nature is above the creature's. But this is inconceivable if Christ be not God's "own (or proper) Son," partaker of His very nature, as really as Isaac was of his father Abraham's. In .that sense, certainly, the Jews charged our Lord with making Himself "equal with God" (see on John 5. 18), which he in reply forthwith proceeded, not to disown, but to illustrate and confirm. Understand Christ's Sonship thus, and the language of Scripture regarding it is intelligibleand harmonious; but take it tobean artificial relationship, ascribed to Him in virtue either of His miraculous birth, or His resurrection from the dead, or the grandeur of His works, or all of these together—and the passages which speak of it neither explain of themselves nor harmonize with eacli other, delivered liim up—not to death merely (as many take it), for th.at is too narrow an idea here, but 'snrren<lered Him' in the most comprehensive sense; cf. John .S. 16, "God so loved the world that He gave His onlj -begotten .Son." for us all i.e., for all believers alike; as nearly every good interjjreter admits must be the meaning here, how shall he not how can we conceive that He should not. with him also —rather, 'also with Him.' (The word "also" is often so placed in our version as to obscure the sense; see on Hebrews 12.1.) freely give us all things!—all other gifts being not only immeasurably /e*« lluui this Gift of gifts, but virtually included in it. 33, 34. Who shall lay anything to tlie eliarge of (or, ' bring any charge against') God's elect I—the first place in this Epistle where believers are styled "the elect." In what sense this Is meant will appear in next chapter, yea rather, that is risen again—to makegood the purposes ol His death. Here, as in some other cases, the apostle delightfully corrects himself (see Galatians4. 9; and on ch. 1. 12); not meaning that the resurrection of Christ was of more saving value than His death, but that having "put away sin by the sacrifice of himself "—which though precious tons was to Him of unminglcd bitterness— it was incomparably more delightful to think that He was again alive, an6. living to see to the et Tieacy of His death in. our behalf, who is even (' also') at the right hand of God—The right hand of the king was anciently the seat of honour (cf. 1 Samuel 20. 2.5; 1 Kings 2. 19; Psalm -15. 9), and denoted participation in the royal power and glory (Matthew 20. 21). The classical writings contain similar allusions. Accordingly Christ's sitting at the right hand of God—predicted in Psalm 110. 1, and historically referred to in Mark 16. 19; Acts 2. 33 ; 7. 56; Ephesians 1. 20; Colossians 3. 1 ; 1 Peter 3.
Decausc both foreknowledge' and ' foreordination' are here mentioned, and the one as the cause of the other. It is difllcuU indeed for our limited minds to distinguish them as states of the Divine Mind towards men; especially since i'\ Acts 2. 23 "'he counsel" is put be/ore "the fori kuowledj > of God,'' while in 1 Peter 1. 2 "election "
Is 8'iid to be"" according to the foreknowledge of God." But probably God's foreknowledge of His own people means H"8 peculiar, gracious, complacency in them, while His "predestinating" or "foreordaining" them signifies His fixed purpose, flowi \g from this, to "save tliein and call them with an holy ailing" (2 Timothy 1. 9). to be couformed to tlie linage of hlg Son i. e., to be His sons after the pattern, model, or image of His Sonship in our nature, tliat he might be the first-bont among many brethren—" The First-born," the Son by nature; His "many brethren," sons by adoption : He, in the Humanity of the Only-begotten of the Father, bearing our sins on the accursed tree; they in that of mere men Teady to perish by reason of sin, but redeemed by His blood from condemnation and wrath, and transformed into His likeliess : He "the First-born from the dead;" tliey "that sleep in Jesus," to be in due time "brouglit with Him:" "The First-born," nov.' " crowned with glory and honour ;" His " many brethren," " when He shall appear, to be like Him, for tliey sliall see Him as He is." 30. Moreover And," or ' Xow ;' explanatory of the foregoing verse q d., ' In " predestinating us to be conformed to the image of His Sou" in final glory, He settled all the successive Bteps of it. Tlius'—Whom he dl«l predestinate, tliem l»e also called—The word "called" (as Hodge and others truly observe) is never in the Epistles of the New Testament applied to those who have only the outward invitation of tlie Gospel (as in Matthew 20. 16; 22. H). It always means ' inlfrnalln, effectualli/, savingli; called.' It denotes the first great step in personal salvation, and answei'S to "conversion." Only the word conversion expresses the change of r/iaracter which then takes place, whereas this " calling " expresses the Divine authorship of the change, and t!ie sovereign power by which we are summoned, Matthew-like, Zacfheus-like, out of our old, wretched, perishing condition, iiitoa new, safe, blessed life, and wltom lie (tlius) called, them he also jiistlfled (brought into the definite slate of reconciliation already so fully described), and whom he jiislified, them he also glorified—(brought to final glory, v. 17, IS). Noble climax, and so rliytlimically expressed ! And .all this is viewed as past; because, starting Irom the past decree of "predestination to be conformed to the imageof God's Son" of which the other steps are but the successive unfold ings—all is beheld as one entire, eternally completed salvation. 31. Wlint shall we then gay to these things!—7. d., ' We can no fartlier go, think, wish.' [15engei-.| Tliis whole passage, to r. 81, and even to the end of the chapter, strikes all thoughtful Interpreters an<l readers, as transcending almost every thing in language, while Olshausen notices the ' profound and colossal' character of the thought. If God [be] for us, who [can be] againgt us 1 If God be resolved and C7igaged to bring us through, all owr enemies must he His 22; Revelation 3. 21—signifies the glory of the exalted Sou of man, and the power in the government of the world in which He participates. Hence it is called "sitting on the right hand of Power" (Matthew 26. 61), and "sitting on the right hand of the Majesty on high" (Hebrews 1. 3). [PhilIPPI.] who also maketh intercession for us—using all His boundless interest with God in our behalf. This is the top of the climax. 'His &'Ssion at God's right hand denotes His power to .save us ; His Intercession, His tvill to do and " Who would set the briers and thorns against Him In battle? He would go through them. He would burn them together" (Isaiah 27. i). What strong consolation is here! Nay, but the great Pledge of all has already been given; for, lie—rather, ' He surely.' (It is a pity to lose the emphatic p.article of the original.) that sjiared not—'withheld not,' 'kept not hack.' This expressive phrase, as well as the whole thought, is suggested by Genesis 22. 12, where .lehovah's touching commendation of Abraham's conduct regarding his son Isaac seems desired to turnisli something like a glimpse into the spirit ot His own act in surrendering His own Son. "Take now (said the Lord to AVjraham) thy son, thine only, ivhom thou it.' [Bengel.] But how are we to conceive of this Intercession? Not certainly as of one pleading 'on bended knees and with outstretched arms,' to use the expressive language of Cai-vin. But yet, neither is it merely a figurative intimation that the power of Christ's redemption is continually oieralive [Tholuck], or merely to show the fervour and vehemence of His love for us. [Chkysostom.] It cannot betaken to nrean less than this, that the glorified Redeemer, conscious of His claims, expfei-ii\y signifies His will that the (ifficacy of His death should be made good to the ultermost, and signifies It iu some Kucii royal style as we linti Him employing in thai wonderful Intercessory I'rayer which He spoke as front wilhiH the veil (see on John 17. 11, 12; : " i'ather, I wil.L that lovest, ami . . . offer him for a liurnl oll'ering" (Genesis 22.
2;; and only when Abraham had all but performed that lo Hlest act of self-sacrifice, the Lord int(?r|ioseil, saying, "Now I know that thou I'eurest God, seeing thou ha.st SOT WITHIIKI.U THY SON, THINE ONLY SON, from me." In Vbe light of this incident, then, and of this language our Nolldny can Sever vt, from the Love of Christ. KOMANS IX. Paul's Sorrow for his Breihren, the Jews. they also wliom thou liast given me be wiLh me v/hei'f I ma can lie have the peace of one who is justified witliout the holiness of one who is saved' (u. 29, .30). [HoDGE.j (5.) However difficult it may be for finite minds to comprehend tlie emolioiis of the Divine mind, let us never lor a moment doubt tiiat in " not sparing His own Sun, but delivering Him up for us ail," God made a real sacrifice of all that was dearest to his lieart, ami that in .so doing He meant for ever to assure His people that all oilier things which they need—inasmuch as they are nothing to this stupendous gift, and indeed but the necessary sequel of it— will in due time be fortlicoming (v. 32). ((j.) In return for such a sacrilice on God's part, what can be considered too great on ours? (7.) If there could be any doubt as to the meaning of tlie all-important word " J i;bTIFIOATION" in tills Epistle—whether, as the Church of liome teaches,aud many others affirm, it means 'in/using righteousness into the unlioly, so as to make them right- ' (see on Jolm 17. 24 j. But in what form this will is expressed is as imdiscovei'able as it is uiiinipoi'tant. 35, 3ti. Wlto sliall &ep:cvate us froitt tlie love of Clkilst i This does not mean ' our love to Clirist,' as it', Who shall liiiuler us irom loving Christ? but 'Christ's love to us,' as is clear Ironi the closing words of tlie chapter, which refer to tlie same subjL-ct. Nor would tlie other sense harmonize with the scope of the chapter, which is to exhibit the ample ground of the believer's confidence ii; Christ. ' It i.s no ground of confidence to assert, or even to feel, that we will never forsake Clirist; but it is the strongest ground of assurance to be convinced that His love will never change.' [Hodge.] sliall ti-ilimlulioii . . . q. d., 'None of these, nor all together, how terrible soever to the flesh, are tokens of God's wratii, or the least ground for doubt of His love.' From wliom could such a question come better than from one who had himself for Christy's sake endured so much? (See 2 Corinthians 11. U-ii;!; 1 Coiinthians 4. 10-13.) The apostle says not (.remarks Calvin nobly) ' What,' but " Wlio," just as if all creatures and all atllictious were so many gladiators taking arms against eous,' or, according to Protestant teacl.ing, ' absolviny, acqnillinrj, or pronouncing righteous the guilty:' v. 33 ought to set sucii douiit entirely at rest. For the apostle's question in this verse is, "\\'ho shall bring a chart/e against God's elect?"—in other words, 'Who shall pronounce' or 'hold them guilty i' seeing that "God juslijies" thein: showing beyond all doubt, that to"juslify" was intended to express precisely the opposite of ' holding guilty ;' and consequently (as Calvin triumpliantiy argues) that it means ' to absolve from the charge ofguilt.' (8.) If there could be any reasonable doubt in what light the death of Christ tlie Christians. [THOLUCK.] As it is -ivi-itttw, For tlay sitke, itc.—Psalm 44. 22—quoted as descriptive of wnat God's faithful people may expect from their enemies at any period when their hatred of rigliteousiiess is roused, and (here is nothing to restraiu it ^see Galatians 4. 2y). 37. Nay, in all tiiese tltiiigs arc more titan coiiqiitrois, tJirougli liiivi tSiat loved us—not " We are so Is to be regarded in this Epistle, i;. 34 ought to set that doubt entirely at rest. For there the apostle's question far fronr being conquered by them, that they do us much good' [Hodge]; for though this be triu', the word means simply, 'We are pre-emiueiilly conquerors.' See on ch. is, Who shall "condemn" God's elect, since " Christ died" lor them; sliowing beyond all doubt (as Philifpj justly argues) that it was the expiatory character of that death which the apostle had in view. (9.) What an afl'eeting view of tlie love of Christ does it give us to learn, that His greatest nearuKS.v to God and most powerful interest with Him—as "seated on His right hand"— is employed in behalf of His people here below (u. 34)! (10.) 'Tlie whole universe, with all that it contains, so far as it is good, is the friend and ally of the Christian ; and, so far as it is
5. 2U. And so far are they from "separating us from Chrisfs love," that it is just " through Him that loved us" that we are victorious over them. 38, ^y. Fori am persuaik-d, tliat neillier tleatU, inuilife, nor aiigeli, nor ]:riiiieiyalities, nor powers—whetlier good or bad. But as the bad are not called "angels," or "principalities,"' or " powers,'" save with some addition to show lliat such are meant (iNIatthew 2.5. 41 ; Colossians 2.15; Kphesians (j.
12; 2 Peter 2.4—except perhaps 1 Corinthians ti. 3), probal>ly the good are meant here, but merely as the same apostle supposes an angel Irom heaven to preach a lalse evil, is more than aconqu(!red foe' (i;.3.5-39). [Hodgk.] (11.) Are we who " have tasted that tile Lord is gracious," both "kept by the power of God through faith unto salvation" gi/spel. (So the best interpreters.) nor tliiitjs present, nor tilings to come—no condition of the present life and none of the unknown possibilities of the life to come, nor anjo.'Sier creature (rather, 'created thing'—any otlier tiling in llie wliole created universe of Godjsliall be able to separate us, &c.—'All the terms liere are to be taken in tlieir most general sense, and need nocloser definition. The indetinite expressions are meant to denote (1 i'eter 1. 5), and embraced in the arms of Invincible
ZiOvef Then surely, while "building ourselves up on our most holy faith," and " praying in the Holy Ghost," only tlie more should we feel constrained to " keep ourselves in the luve of God, looking for the mercy of our Lord Jesus Christ unto eternal life" (Jude 20, 21).
CHAPTER IX. all that can be thought of, and are only a rhetorical para-
Ver. i-.'{3. The BkaKjnq of the Foregoing Truths UPON ruK Condition and Destiny ok the Chosen People—Elkction—The Calling of the Gentiles. Too well aware thathe was regarded as a traitor to the dearplir;ise of the concept ion allnes.w' [OhUHAUHKy.] from the love of (xod, irliieSi is in Ciii'ist ilesiis our Lord Thus does this wonderful cliapter, with which ilie argument of the Kpisilc properly closes, leave us wlio are "justitied by faitii" in the arms of everlasting Love, whence no hostile power or conceivable event can ever tear us. "Behold what manner of hive is this?" And "what manner of iicrsons ought we to be," wlio are thus "blessed with all spiritual liiessiugs in Clirist?" SVole est interests of liis people (Acts 21.3;?; "22. 22; 2.5. 24), the apostle opens this division of his subject by. giving vent to ills real feelings with extraordinary vehemence of protestation. 1, a. I say lUe trutit in ("Sirist — as if sleepc-d in the spirit of Him wlio wept over impenitent and doomed Jerusalem (cl. ch. 1. 9; 2 Corinthians 12. 19; Philippiaiis I.S). niy consulence lieariikj; n«e xvltness lu (1.) There is a glorious consistency between the eternal purposes of God and the free agency of men, tliough the link of connection is beyond liuman, perhaps created, a|)prehension (w. 28). (2.) How ennot)liiig is the thought Uial the complicated movements of the Divine government of the world are all arranged in expressed furtliernnce of tlie "good" of God's chosen (u. 2K)! (:!.; To whatever conformity to the Son of God in dignity and glory, believers are or shall hereafter be raised, it will be the ' my coiiseicnce as quickened, illutlie Holy tiliost—(/. d., niiiialed, and even now under the direct operation of the Holy Ghost.' Tliat I Jiavc, Ac— 'That I have great grief ' sorrow') and unceasing anguish in my heart'—the bitter hostility of his nation to the glorious Gospel, and llie awful consequences of tJieir unbelief, weighing heavily and iiieessaiitly upon his spirit. 3. For I could wish tliat uiyself were accursed from Clirist f»ir (' ill behalf of) my breJIiren, luy kinsmen according (o the flesli— lu proportion as he felt himself severed fi'om his naliou, he seems to have realized all the more vividly their natu-
Joy of every one of them, as it is most lit ti uu, " tliat in all thingsHe sliould liavo tlie yre-eminciice" a-'olossiaus 1.
IK) (•t).29). (4.) '.\s there is a beautiful harmony and necessary connection between tlie several doctrines of grace, 80 must there bo a like harmony in the cliaraeter of tlie ral relationship. To explain away, the wish here expressed, as too strong for any Christian to utter or con-
Cliristian. Hecanjiot experi<>nce tlie joy and coiilideiiee flowing Irom his "U'l-tioii without the liumilily whicli the consideration of it-.-, being giatuiuius must produce ; uor ceive, some have rendered the opening words, '1 did wish,' r«(Wirintv it to his fornier uncnliglitened state; a All th-e Seed of Abranam KOMAXS IX. not the Oi 'ddrm of the Promwt, [Bengei., Thoi-uck, Stuart, Olshausen, Piiilii>hi, AlFOKD, &(:.] 6. Not as titotigh tlie wor«l of Ciod had taken no«»e eftect—'hath fallen to the ground,' i.e., failed: cf. Luke 16. 17, Greek, for they ai-e not all Israel wliich are of Israel—better, ' for not all they which are of Israel are Israel.' Here the apostle enters upon the jjro/ound subject of Election, the treatment of which extends to the end of ch. 11.—q. d., 'Think not that I mourn over the total loss of Israel; for that would involve the failure of God's word to Abraham; but not all that belong to tlie natural seed, and go under the name of "Israel," are the I.srael of God's irrevocable choice.' The difficulties which encompass this subject lie not In the apostle's leaching, whicu is plain enough, but in the trutlis themselves, the evidence for which, taken by themselves, is overwhelming, lint whose perfect harmony is beyond human comprehension in the present state. Tlie great source of error here lies in hastily inferring [as Tholuck and others), from the apostle's taking up, at tlie close of this chapter, the calling of the Gentiles in connection with the rejection of Israel, and contiiiuinof this subject through the two next chapters, that the Election treated of in the body of tliis chapter is national, not personal Election, and consequently is Election merely to religious advantaijes, not to eternal salvation. In that case, the argument of v. ti, with whicli the subject of Election opens, would be this: 'Tiie choice of Abraham and his seed lias not failed; because though Israel has been I'ejected, the Gentiles have taicea their place; and God has aright to choose what nation He will to the ijrivileges of His visible kingdom.' ISui so far from this, the Gentiles are not so much as mentioned at all till towards the close of tlie cliapter; and the argument ol 'his verse is, that ' all Israel is not rejected, but * only a pi.rtion of it, the remainder being iAe" Israel" whom God has chosen in the exercise of His sovereign right.' And that tills is a choice not to mere external privileges, but to eternal salvation, will abundantly appear from what follows. T-9. KeitSier, liecamsc tJ>ey arc the seed of Abraham, are titey all children—</. d., 'Not in tiie line of mere fleshly descent from Abraham does KMisoof the words too tame to be endured : others unwarri-iilahly soften the sense of the word "accursed." But our Version gives the true import of the original ; and if i( be understood as the language rather of 'strong and indi.->tinct emotions than of definite ideas' [Hodge], expressing passionately how lie felt liis whole being swallowed up iu the salvation of his people, the difficulty will van-
Isli, and we shall be reminded of the similar idea so nobly expressed by Moses, Exodus 32.32. i. Wlio are IsraelvSee ch. 11.1; 2 Conntliians 11. 22; Philippians 3.-5. in %vIiom pertaineth (' whose is ) tUe adoption—It is true that, compared with the new economy, the old was a stale of minority and pupilage, and so far that of a bond-servant (Galatians i. 1-3) ; yet, compared witli the state of the surrounding heathen, the choice of Abraham and his seed wa.sa real .separation of tliem to be a Jfamilj/ of (Joel (Exo- (Jus4. 22; Deuteronomy 32. (i; Isaiah 1.2; Jeremiaii 31.9; Hosfu 11.1; Mahiclii Hi), aiid tJue glory — that " glory of the Lord," or ' visible token of the Divine presence in the midst of them,' which rested on the ark and filled the tabernacle during all their wanderings in the wilderness ; v.iiicli in Jerusalem continued to be seen iu the tjilierniicle and temple, and only disappeared when, at the Captivity, tlie temple was demolished, and the sun of the ancient economy began to go down. Thi.s was what the Jews called the " Hhckiita/i." and tlie covenants—" the covenants of promise" to which tlie Gentiles before Christ were " strangers" (.Kphesians 2. 12); meaning the one covenant witli Abraham in its successive renewals (see Galatians 3. IG, 17). and tlie giving of tUe law—from Mount Sinai, and tlie possession of it tliereafter, which the Jews justly deemed tlieir peculiar honour (Deuteronomy 2G. 18, lU; Psalm 147. lU, 20; ch. 2. 17). and tlie service [of GodJ—or, of tlie sanctuary; meaning the whole divinely-instituted religious service, iu tlie celebration of whicli tliey were brought so nigh unto Gotl. and tlic promises—the great Abraiiamic promises, successively unfold.-d, and whicli had their fulfilment only lu t.'lirist: SL-e Ilfbicws 7. U; Galatians 3. Ki, 21; Acts 20. U,
7. 5. Whose are tJie iatliers—here, probably, llie three great' fathers of tlie covenant—Abraham, Isaac, and Jacob — .ly whom God condescended to name Himself (Exodus tlie (•lection run; else Isiimael, Hagar's child, and even Keuuah's children, would be included, which they were not.' but (the true election are such of Abraham's seed as God unconditionally chooses, as exemplified in tliat promise), In Isaac lihall (hy seed be called—(Genesis 21.
3. ti, 13; Luke 20.37). and (most exalted privilege of all, and as suci), reserved to the last) of wlioiii as conccrntng tJie llesli (see on ch. 1. 3) Christ [camej (or, ' is ChrisL'j, who ill over all, Clod—rather, 'God over all.' blessed for ever. Amen—To get rid of the bright testimony here borne to the supreme divinity of Christ, various expedients have been adopted: (1.) To place a period, eitlier after the words "concerning the flesh Christ came," rendering the next clause as a doxclogy to the Father—"God
12.) 10-13. And not only so; but when lle Jjccca, &c. It might be thought that there was a natural reason for pielerring tlie child of Saiah, as being Abraham's true and first wife, both to the child of Hagar, Sarah's maid, and to tlie children of Ketuiali, his second wife. But there could be no such reason in tlie case of Rebecca, I.saac's only wife; for tlie choice of her son Jacob was the choice of one of two sons by the same mother and of the younger in preference to the elder, and befoxe either of them was born, and consequently before either had done good or evil to be a ground of preference: and all to show that the sole ground of distinction lay in the unconditional choice of God—"noi of works, but of J'/im that callwho is over all be blessed for ever;" or after the word "all"—thus, "Christ came, who is over all: God be blessed," ifcc. [EKA.SMirs, Locke, Fuirz-iCiiE, Mkyer, JoWETT, &c.j But it is fatal to this viev/, as even iSucinus admits, that iu other Scripture doxologies the word ", Bleaned" precedes the name of God on whom the b'lessing is invoked (tlius: "iSlessed be God," I'salm da. 3.5; "Blessed be the Lord God, the God of Israel," Psalm 72. etlt." li. AVhat shall we say tiien I Is there unrighteou.sness with God J God forbid—This is the first of two objections to the foregoing doctrine, tliat God chooses one ami rejects anotlier, not on account of their works, but purely in tlie exercise of His own good pleasure: 'This doctrine is inconsistent with IIlc jx'Mice of God.' The answer
18). Besides, any such doxology here would be ' unineanlug and frigid in t!ie extreme ;' the sad subject on which he was entering suggesting anything but a doxology, even In connection with Christ's Incarnation. [Ai-t'OKii.] (2.) To transpose tlie words rendered ' who Is;' in which case the rendering would be, ' whose (i.e., the fathers ) is tjhrist according to the tlesh.' [Ckellius, Wiii.ston, Taylok, Whithy.J But this is a desperate expedient, in the face of all M.S. authority ; as is also the conjecture of Gkotiu.s and others, that the word " God" should be omitted from the text. It remains then, that we liave hero no doxology at all, but a naked statement of fact, that while Christ is "of" the Israeli tish nation " as corveerniny Uie Jle.ih," Ue is in another r:spvel "God over all, blessed for ever." (In a Corinthians 11.31 the very Greek phrase which is here rendered " wlio is," is used in the same sense ; and cf. ch. to this objection extends to v. 19, where we have the second objection. 15. For he saitlt to Moses (Exodus 33.19),! will have mercy on wUom'I will have ('on whom I have') mercy, and I will have compassion on whom I will have (' on whom I have') compassion q. d., 'There can be no unriglrteousness in God's choosing whom Ha will, for to Moses He expressly claims the right to do so.' Yet it is worthy of notice that this is expressed in tho positive rather than the negative form: not, 'I will have marcy on none but whom I will;' but, 'I will liave mercy on whomsoevnI will.' 16. So then it in not of him tSiat willeth (hath the inward desire), nor of him tliat ruunetli (maketh active effort)—(ci. 1 Corinthians 9.il, 26; Philippians 2. IG; 3. H.) Both these are indispensable to 1.2.i, Greek.) In this view of the passage, as a testimony to the supreme divinity of Christ, besides all the orthodox fathers, some of the ablest modern critics concur.
God hath Mercy upon whom He will. ROMANS IX. Tlte Culling of the Gentiles was Foretold, one text, while so many others meet ns which are of the same tenor; and even if we give up the Bible itself, so long as we acknowledge an omnipotent and omniscient God we cannot abate in the least degree from any of the difficulties whicli sucli texts make.' Be it observed, however, salvation, yoi salvation is owing to neitlioi', lint is purely "of God that sliowelli mercy." See on Pliilippians 2. 12
13," Work out, your own salvation with fear anil trembling: for it is God whicli, oi</ o/ IJis oivn f/ood pleasure, worketh in you both to ivill and to do." 17. For »l»e Scrlpttirts s:iit]k to Pliarnoh (observe here the light in which tliat if God, as the apostle teaches, expressly "designed to manifest His wrath, and to make His power (in tlie way of wrath) known," it could only be by punishing some, while He pardons others; and if the choice between the two classes was not to be founded, as our apostle al.so teaches, on their own doings but on God's good pleasure, tile .Scripture is viewed by the apostle). Even for this same (' this very') purpose have I raisert (' raised I') tliee up, &c.—The aposi le had showu that God claims the right to choose whom He will: here he shows by an example that God punishes whom He will. But 'God did not make Pharaoh wicked; He only forbore to make him jj;ood, l)y the exercise of special and altogether unmerited srace. [Hodge.] tUat I might (' may') show my power in titee —It was not that Pharaoh was worse than others that he was so dealt with, but 'in order that he might become a monument of the penal justice of God, and it was with a view to this that God provided tliat the evil which was in him should be manifested in this definite form.' [OLSHAU.SEN.] and that my name miglit f may ') be declared (' proclaimed ') in all tlie eartit— t.he decision behooved ultimately to rest with God. Yet, even in the necessary punishment of the wicked, as Hodge observes, so far from proceeding with undue severity, the apostle would have it remarked that God " endures with much long-sul Tering " those olijects of His righteous displeasure, and that he might make known the riches of his glory on the vessels of mercy—that 'glorious exuberance of Divine raercj- ' which was manifested in choosing and eternally arranging for the salvation of sinners. 34. even us, whom he hath called, &c. —rather, ' Whom he hath also called, even us,' i&c, in not only " afore preparing but in due time effectually " call- ' This is the principle on which all punishment is intlicted, that the true character of the Divine Lawgiver should be known. This is of all oljjects, where God is concerned, the highest and most important ; in itself the most wortliy, and in in;/ na." not of the .lews, Ac-better, 'not from among Jews only, but also from among Gentiles.* Here for the its results the most beneflceat.' [Hodge.] 18. Tliercfore hath he—'So tlien he hath.' The result then is lliat He hatli mercy on wliom he will have mercy, and whom he will lie hardeneth—by judicially abandoning tliem to the hardening influence of sin itself (Psalm 81. U, 12; ch. 1. first time in this chapter the calling of the Oenliles is introduced ; all before having respect, not to the substitution of the called Gentiles for the rejected Jews, but to the choice of one portion and the rejection of another of the same Israel. Had Israel's rejection been total, God's promise to Abraham would not have been fulfilled by the substitution of the Gentiles in their room; but Israel's re-
24. 2(), 28; Hebrews 3. 8, 13), and of the surrounding incentives to it (Matthew 24. 12; 1 Corintliians 15. 3S; 2ThessaIonians2. 17). 19. Objection second to the doctrine of Divine Sovereignty; Thou shalt say tlien nnto me. Why jection being only partial, the preservation of a "remnant," in which the promise was made good, was but " according to the election of grace." And now, for the first time, the apostle tells us that along with this elect remnant of Israel it Is God's purpose to "take out of the Geri- (' Why tiien ' is tlie true reading) doth he yet find fault I for who liath resisted (' Who resisteth ') liis will I—7. d., ' Tliis doctrine is incompatible with human rvspon.tihililij :' If God chooses and rejects, pardons and punishes, wliom He pleases, why are those blamed who, if rejected by Him, cannot help sinning and perishing? This olyection shows quite as conclusively as the former the real nature of the doctrine objected to—that it is Election and Non-election tiles a people for His name" (Acts '2S. 14); and that subject, thus introduced, is now continued to the end of ch. 11. As iie snith also in Osee ('Hosea'), 1 will call them my peoj>le, wlilch were not my people ; and her beloved, wSkielt was not beloved—quoted, though not quite to the letter, from Hosea 2. 23, a passage relating inimedito eternal salvation prior to any difference of personal character; this is the only doctrine that could suggest the objection here stated, and to this doctrine the olijeetion is plausil)Ie. What now is the apostle's ansv/er? i.lely, not to the heathen, but to the kingdom of the ten tribes ; but since they had sunk to the level of the heathen, who were "not God's people,'' and in that sense "not beloved," the apostle legitimately applies it to the heathen,, as " aliens from the commonwealth of Israel and strangers to the covenants of promise" (so 1 Peter 2. 10). 3G. And (another quotation from H<isea 1. 10) it sliallrome to pass, that in tlie place where it was said unto them, \'e are not my people ; tliere shall they be called the ehlldren
It is twofold. First: 'It is irreverence and presumption in tlie crealure to arraign the Creator.' ^0, ^1. Nay but, O man, who art titou that repliest against God ! SItall the tiling formed say to him titat formed it. Why hast thou made ('didst thou make') me thus (Isaiah 45. 9)
Hath not the potter i>ower over tiie clay, of the same lump to make one vessel unto honour, and another to disiionour !— (' called sons') of the living God—The expression, ' in the place where . . . there,' seems designed only to give greater emphasis to the gracious change here announced, fioiy Divine exclusion to Divine admission to the privileges of the people of God. tn-'Z'J. Esaias also erieth {'But Isaiah cricth')—.an expression denoting a solemn testimony opi Mily borne (.lolin 1. 15; 7.2.8,37; 12.41; Acts ' Tlie olijection is founded on ignorance or misapprehension of the relation between God and His sinful creatures; supposing that He Is under obligal ion toextend His grace to all, whereas He is under obligation to none. All are sinners, and have forfeited every claim to His mercy; it is therefore perfectly competent to God to spare one and not another, to make one vessel to honour and another to dishonour. But it is to lie borne in mind that Paul does not here speak of God's right over his creatures as creatures, but as sinful creatures: as he himself clearly intimates In the next verses. It is the cavil of a sinful creature against his Creator that he is answering, and he does so by showing that God Is under no obligation to give his grace to any, but is as sovereign as in lashloning the clay.' [Hodge.] Hut Necond: 'There is nothing unjust in sncli sovereignty.' !4!4, What If Uod, willing to sliow ('designing to manifesi ') bis wrath (His holy displi!asure .against sin), and to inalie liis power (to punish " ) known, endured witli miicli loiig-sulIV ring the vessels of wratii i.e., 'dcslineil to wrath;' just us " vessels of mer<;y," In the next verse, mean ' vessels destined to mercy;' compare Kphesians 2. .'!, "children of wrath." titted for «le»truc(ion— It is well remarked by BTUAitr tliat the 'dll Hculties which such statements involve are not to be got rid of by softening the language of 2!. 0; 21. in. concerulng Israel, Though the number of the children ('sons') of Israel be as the sand of the sea, a ('the') remnant (/. c, the elect remnant only) sitall be saved: for he will finish the work, and cut ('is finishing llie reckoning, and cutting') it short in righteousness ; l>ecause a short work (' reckoning') will the Iiord make upon the earth—Isaiah 10. "22, '23, as in the IjXX. The sense given to these words by the apostle may seem to diller from that intended by the propliet. But the sameness of sentiment in both places will at once appear, If we understand those words of the prophet, "the consumption dccn-ed shall overflow with rlglileousness," to mean that while n remnant of Israel should bO graciously spared to return from captivity, " the decreed consumption" of the impenitent majority should De "replete with righteousness," or iUustrionsly display (Jod's righteous vengeance against sin. The "short reckoning" sei Miis to mean I lie speedy completing of His word, both in cutting olf tlio one portion and saving tho
How Israel came to miss Salvation, EOMANS X. and the Gentiles to Find it. other. And as Ksalns said ('h<atli saiU') before— i. e., probably in an earlier part of his book, namely, Isaiah 1. men, as indisputable, even though it contradict the results at whicli in the best exercise of our limited judgment we may have arrived (v. 14-23). (7.) Sincerity in religion, or a general desire to be saved, with assiduous efforts to do right, will prove fatal as a ground of confidence before God, if unaccompanied by implicit submission to His revealed method of salvation {v. 31-33). (8.) In the rejection of the great mass of the chosen people, ahd the inbringing of multitudes of estranged Gentiles, God would have men to see a law of His proceduie, which the
9. Except the Lord of Sabaotli—t. e., 'The Lord of Hosts:' the word is Hebrew, but occurs so in the Epistle of James (ch. 5. 4), and has thence become naturalized in our Christian pliraseoiogy. liad left us a seed—meaning a 'remnant;' small at first, but in due time to be a seed of plenty (cf. Psalm 22. oO, 31; Isaiah 6. 12, 13). we had been ^' become') as Sodom, .tc.—But for this precious seed, the chosen people would have resembled the cities of the judgment of the great day will more vividly reveal—that " the last shall be first and the first last" (Matthew 20. IB). plain, both in degeneracy of character and in merited doom. 30,31. What shall >ve say then!—'What now
Is the result of the whole?' The result is this—very different from what one would have expected—That the Gentiles, which followetl not after righteousness, have attained ('attained') to righteousness, even the ilghteousntss of faith-As we have seen that "the righteousness of faith" is the righteousness which jusU-
CHAPTER X.
Ver. 1-21. Same Subject Continued — How Iskael Came to Miss Salvation, and the Gentiles to Find
IT. 1. Bretliren, ray heart's desire—The word here expresses 'entire complacency,' that in which the heart would experience full satisfaction, and prayer ('supplication') to God for Israel— fies (see on ch. 3. 22, &c.), this verse must mean that ' the Gentiles, who while strangers to Christ were quite indifferent about acceptance with God, having embraced the Gospel as soon as it was preached to them, experienced the blessedness of a justified state.' but Israel, which followed ('following') after the law of righteousness, hatii not attained ('attained not') unto the law of righteousness—The word "law" is used here, we think, In the same sense as in ch. 7. 23, to denote 'a principle of action:' q. d., ' Israel, though sincerely and steadily aiming at acceptance with God, nevertheless missed it.' 33, 33. Wherefore 1 Because [tliey sougitt ItJ not by faith, but as it were (rather simply, ' as') by tlie works of the law—as if it were thus attainable, which justification is not: .Since, therefore, It is attainable only by faith, they missed it. for (it is doubtful if this particle was originally in the text) tiuey stumbled at that stumbllngstone—better, 'against the stone of stumbling,' meaning ' for them' is the true reading; tlie subject being continued from tlie close of the preceding chapter, is, that they may be saved— ' for their salvation.' Having before poured I'ortli the anguish of his soul at the general unbelief of his nation and its dreadful consequences (ch. 9. 1-3), he here expresses in the most emphatic terms his desire and prayer for their salvation. 2. For I bear them record—or, ' witness,' as he well could from his own sad experience—that tliey have a zeal of (' for') God, taut not according to knowledge (Cf. Acts '22. 3; 26. 9-11 ; Galatians 1. 13, 14.) He alludes to this well-meaning of his people, notwithstanding their spiritual blindness, not certainly to excuse their rejection of Christ and rage against His saints, but as some ground of hope regarding them. (See 1 Timothy I. 13.) 3. For they being ignorant of God's righteousness i. e., for the justification of the guilty (see on ch. 1. 17)—and going about (' seeking') to establish their own righteousness, liave not submitted tlieinselves to tike righteousness of God—The apostle views the general rejection of Christ by tlie nation as one act. 4. For Christ Is the end (the object or aim) of the law for (justifying) rigliteousness to every one that believeth—i. e., contains within Himself all that the law demands for tlie justification of such as embrace Him, whether Jew or Gentile (Galatians
Christ. But in this they only did, as It is written (Isaiah
8. U ; 2,S. 10), Behold, &c.—Two Messianic predictions are here comljined, as is not unusual in quotations from the Old Testament. Thus combined, the prediction brings tjgothr both the classes of whom the apostle is treating: ti.ose to whom Messiah should be only a stone of stumbling, and those who were to regard Him as the Corner-stone of all their hopes. Thus expounded, this cliapter presents no serious difficulties, none wliich do
3. 24). 5-10. For Moses describeth the riglitcousnesg whicli is of tlie law, Tliat the man that doeth (' liatU done') those things (which it commands) shall live lii them—(Leviticus 2S. 5.) This is the one way of justification and life—by " the righteousness which is of (or, by our own obedience to) the law." But tlie (justifying) righteousness which is of faith speaketli on this wise ('speaketh thus')—its language or import is to this effect (quoting in substance Deuteronomy 30. 13, 14), Say not In thine heart. Who shall ascend into heaven > tltat not arise out of the subject itself, whose depths are unfathomable; whereas on ever.y other view of it the difficulty of giving it any consistent and worthy interpretation is in our judgment insuperable. iVote (I.) To speak and act " in Christ," with a conscience not onlj' illuminated, but under the present operation of the Holy Ghost, Is not peculiar to the supernaturally inspired, but is the privilege, and ought to be the aim, of every believer (v. 1).
(2.) Grace does not destroy, but only in tensify and elevate, the feelings of nature; and Christians should study to Bhow this (v. 2, 3). (3.) To belong to the visible Church of God, and enjoy its high and holy distinctions, is of the sovereign mercy of God, and should be regarded with devout thankfulness (v. 4, 5). (4.) Yet the most sacred external distinctions and privileges will avail nothing to salvation without the heart's submission to the righteousness of God {v. 31-.'i3). (5.) What manner of persons ought "God's elect" to be—in humility, when they remember that He hath saved them and called them, not according to their works, but according to His own purpose and grace, given them in Christ Jesus before the world began
Is, to bring Christ down, Jcc. q. d., ' Ye have not to sigh over the impossibility of attaining to justification; as if one should say, Ah ! if I could but get some one to mount up to heaven and fetch me down Christ, there might be some hope, but since that cannot be, mine is a desperate case.' or, Who shall descend, &c.—another case of impossibility, suggested by Proverbs 30.4, and perhaps also Amos 9. 2 — probably proverbial expressions of impossibility (cf. Psalm 139.7-10; Proverbs 24.
7, Ac). But what saith Iti [It salth]—continuing the quotation from Deuteronomy 30. 14—The word is nigh thee—easily accessible, in thy mouth—when thou con- (2 Timothy 1.9); in thankfulness, for " Who makelh thee to dll Ter, and what hast thou that thou didst not receive?' fessest Him—and in thine heart—when thou believest on Him. Though it is of the law which iMoses more Immediately speaks in the passage quoted, yet it is of the law a.s Israel shall be brought to look upon it when the Lord their God shall circumcise their lieart "to love the Lord their God with all their heart," <fec.
(1 Corinthians -1. 7); In godly jealousy over themselves, remembering that " God Is not mocked," but " whatsoever a man soweth tliat shall he also reap" (Galatians 6. 7) ; in diliyence " to make our calling and election sure'' (2 Peter
1. 10) ; and yet In calm confidence that " whom God predestinates, and calls, and Justifies, them (in due time) He also glorifles" (ch. 8. 30). (6.) On all subjects which from their very nature lie beyond human comprehension, it will be our wisdom to set down what God says In His word, and has actually done in His procedure towards
6) ; and thus, in applying it, the apostle (as OtsUAUSEN truly observes) is not merely appropriating tlie language of Moses, but keeping in the line of his deeper thought, that Is, the word of faith, which we preach— ». «., the word which men have to believe for salvation (ol
None who Believe sJiall be Confounded, EOMAXS X. 77*6 Cciitilcs shall Receive the Word, it.' IS. T5nt I say. Have they not heard I—('Did tliey not hoar?')—Can Israel, through any region of his dispersion, plead ignorance of theseglad tidings? Yes, verily, their sound went ('their voice went out') into nil the eartli, and tl»eir words unto the end of the world These beautiful words are from Psalm 19. 4. Whether the 1 Timothy 4, 6). Utnt It H»o« sliaXt, &c.—Sri luiderstnnd Ins the words, the apostle is liere giving the language of ihe true metliod of justification; and this sense we prefer [with Calvin, Beza, Ferme, Locke, Jowktt], But able interpreters render the words, 'For,' or 'Because if tliou
Shalt,' &c. [Vulgate, Luther, Pe Wette, Stuart, PiiiLippr, Alfoed, Revised Version.] In tliis case, . apostle quoted them as in their primary intention applicable to his subject [as Olshausen, Alforij, &c.], or only tliese are tlie apostle's own remarlts, conrtrniins; the fore- ' used scriptural language to express his own ideas, as is done involuntarily almost by every preacher in every sermon' [Hodge], expositors are not agreed. But though the latter may seem the more natural since "the rising of the Sun of righteousness upon the world'! (Malachi 4. goins; statements as to the simplicity of the gospel method ol salvation, confess wltli Uiy moiif !i line I;.ortl .Tcsiis —!. c, probably, 'If thou shalt confess Jesus [to be] the Lord,' whioh is the proper manifestation or evidence of faith (Matthew 10.32; IJohn 4. 15). This is put first merely to correspond with the foregoing quotation— " in thy mouth and in thine heart." So in 2 Peter 1. 10 the " calling of 2), "the Day-spring from on higli visiting us, giving light to them that sat in darkness, and guiding our feet into the way of peace" (Luke 1. 78, 79), must have been familiar and delightful to the apostle's ear, we cannot doubt that the irradiation of the world with the beams of a better Sua by the universal diffusion of tlie gospel of Christ, must have a mode of speaking quite natural, and to him scarcely figurative. 19. Bnt I say. Did not Israel Unow T—know, from their own Scriptures, of God's intention to bring in the Gentiles? First—?', c. First in the prophetic line [Djj Wette]. Moses salth, Ac.—'I will provoke you to jealousy ('against') [them that are] not a nation, and against believers'' is put before their "election," as that which is first "made sure," although in point of time it conies aftr i t. and slialt JjcHeve in tlilne Iieart < liail God Uatli raised (• that God raised') liiin from «Iie tead, etc.—Hi-e on ch. -1. 25. In tlie next verse the two tiiinics are placed in their na tural order. For ivitJi tl»e licarJ man fci-llevet!i nnto (Justifying) rigliteojisncss ; a£i<i witii the moHtU confession ismadeitnto salvaf iau—This conlession of Christ's name, especially in times of persecution, and whenever obloquy is attached to the Christian profession, is an indispensa.ble test of discipleship. 11-13. For tl>c Scripture saitli—In Isaiah 2S. 16, a glorious Messianic passage. Wliosoever believctli on liim sliinll not be nslianied—Here, as in ch. 9. 33, the quotation is from the LXX., which renders those wor<ls of the original, "shall not make haste" (i. c, fly for escape, as from conscious danger), 'shall not be put to shame,' wliicli comes anation without understanding wi.l I anger you' (Deuteronomy 32. 21). In this verse God warns His ancient people that because they had (that is, in after times woiild) moved Him to jealousy with their "no-gods," and provoked Him to anger with their vanities, He in requital v.'ould move them to jealousy by receiving into His favour a " no-people," and provoke them to anger by adopting a nation void of understanding. !J0. But Esaias is very bold, and saith—?'. c, is still plainer, and goes even the length of saying—1 was found of them thai soujght me not—until I sought them—I was made ('became') inani* fesf imto them that asked not nfier me— until the invitation from Me came to them. That the calling of Ihe Gentiles was meant by these words of the prophet (Isaiah to tlie sanie thing. For tUere is no dif?>rei»cc (or 'distinction') between .Tew and Greelt ; for tJic same Lord over all—), e., not Ood [as Calvin, Gkotius, Olshausicn, HonoE], but Christ, as will be seen, we think, l;y comparing V.9. 12, 13 and observing the apostle's usual style on such sub.jpcts. [So Chkysostom, Melville, Rengkl, Mkvf.r, De Wette, Fkitzsche, Tholuck, Stuart, AlFORD, Philii>I'I.] Is rich—a favourite Pauline term to express the exuberance of that saving grace which is in Christ Jesus, niito all fbat call niion Isitn—Tiiis con-
65. 1) is manifest from what immediately follows, "I said, Beliold me, behold me, unto a nation that was not called by my name." 21. But to (rather, ' with regard to') Israel he saitli, All day (' All the day') loj>g I have strc Jclied ont('did I stretch forth') my hnnds—the altitude of gracious entreaty, unto a disobedient and ;;alnsaying people—These words, which immediately tollow the announcement just quoted of the calling of the Genfli nis the application of tb.e preceding words to CVirist since to call upon the name of the Lord Jesus is a customary expression. (See Acts 7.59,00; 9. 1 !, 21 ; 22. I(i; 1 Corinthians I. 2; 2 Timothy 2. 22.) For [saitli the Scrip-' tnre| wbosoever—The expression is emphatic, ' F.vi-ry one whosoever'—sliall call npon tlic jfame of *Uc JLord tiles, were enough to forewarn the Jews both of God's purpose to eject them from their privileges, in favour of the Gentiles, and of the cause of it on their own part. —A'o/e (1.) Mere sincerity, and even earnestness in religion—though it may be some ground of hope for a mersliall be saved—Joel 2. 32; quoted also by Pi>ter, in his great Pentecostal sermon (Acts 2. 21), with evident application to Christ. 14, l.'j. How then shall tliey call on him in whom tlicy have not believed I and . . . believe in ciful recovery from error—is no excuse, and will not compensate, for the deliberate rejection of saving truth, when in the providence of God presented for aci-eplauce (v. hitti of whom they have not heard! and . . . hear witliout a preaclier? and . . , preach except scn( T ' True, the same Lord over nil is rich unto all alike that call upon Ilim: But this calling implies believing, and believing hearing, and hearing preaching, and preaching amission to preach: Why, then, take ye it so ill, 0 children of Abraham, that in obedicmce to our heavenly mifision (Acts 2(i. 16-18) we preach among t/ie Ocntilc.i c/. '/., 1-3; and see on ch. 9., note 7). (2.) The true cause of such rejection of saving trulli, by the otherwise sincere, is the prepossession of the mind by some false notions of its own. So long as the Jews "sought to set up their own righteousness," it was In thenatureof things imjiossible that they should " submit themselves to the righteousness of God;" the one of these two methods of acceptance being in the teeth of the other {v. 3). (3.) The essentill' unsearchable riches of Christ'?' as it is writ Hen —(Naiah 52. 7.) How beantifiU are (Sic feet of them tlint preacli tlie go.spel of peace, &c.—The whole ihapte)'
01 Isaiah from which this is taken, and the three that follow, are so richly Messianic, that there can be no douht "the glad tidings" there spoken of announce a mine glorious release than of Judnh from the Babylonish cantial terms of salvation have in every age been the same: "Whosoever will" is invited to "take of the water of life freely," Revclati(ui 2-2. 17 (v. 13). (4.) How will the remembrance of the simplicity, reasonableness, and absolute freeness of God's plan of salvation overwhelm those that perish from under the sound of it {v. 4-13), tivil.v, and the very feet of its preachers are called "beautilul" lor the sake of their message. 10,17. lliit iln-y have not all obeyed ll»c gospel i. e., the Scrijilure halh prepared us to expect, this sail result. For Ksalns snlth, (5.) How piercingly and perpetuall.y should that question —"How shall TIIK.V hear without a I-RIOArtlER ?
"— sound in the cars of all the churches, as but the apostolic echo of their Lord's parting injunction, " Prkach thk Gospel to evf.rv creature" (Mark 10. 15), and how far below the proper standard of love, zeal, and self-sacriflco must the churches as yet be, M'hen with so plenteous u h.arvest the labourers are yet so few (Matthew 9. 37, ;>8i, Lioril, w!io Iiaih believed onr repori :— 17, </., 'Where shall one lind a believer?' The |)rophet speaks as it ne.\t. to none Xvould believe: The apostle sollens this into "They have not all believed." So then faith cometBi by heariu;:;, and liearing by the word of God—7. fi"., 'This
Is anol her conliriiiation of the truth that faith supposes the hearing of the Word, and this a commission to preael; ii:id that cry from the lips of pardoned, gifted, cousecialnl.Grir> hath not C(tsl of all Israel. EOllAXP, XL Some FIcclid, ihc Rest Hardened, men— "Here am I, send me" (Isaiah 6.8), is not heard ever> wliere (v. 11, 15)! ((i.) Tlie blessiii'^ of a eovenant-relatiou to God is the irrevocable privilege of no people and DO Churcli; it cau lie preserved only bjfidelity, on our seclieth for—better 'AVliat Israel is in search of (i. Justification or acceptance with (}<»1—see on cli. 9. 31), tliis he found not; lull, the electii>ii (the elect remnant of Israel) found it, and the rest v,ere ii».!(lened,' or judicially given over to tlie 'liarilness of their own hearts.' as it ia wr Hlen (Isaiah 20. 10, and Deulerononiy 29. 4), God hatlt given ('g:ive") tl»em the spirit of »Jv«it8ber (' stupor ) . . , unto tJiis (' this present') <l«y. Ajui »uvid saitlj—Psalm pari, to the covenant itself (v. 19). (7.) God is often found by tlio-se who apparently are the farthe.st fioin Ilini, while He rt-'nains undiscovered by those who think tlieniselves the nearest iv. 20, 21). (S.) God's dealings even with repro Iwto sinners are full of tenderness and compassion; ail the day long extending the arni.s of His mercy even to the disobedient and gainsaying. This will be felt and acknowledged at last by all who perish, to the glory of God's forbearance and to their own confusion (v. 21).
6!(. 23—which in such a Messianic psalm must be meant of the rejecters of Christ. Let tikcir table, &c.—i. e.. Let tiieir very blessings prove a curse to them, and their enjoyments only sting and take vengeance on them, let «lieir eyes be darkened . . , and bow down their back nlway—expressive either of the Occrepitudc, or of the servile eondition, \o come on the nation througli tlie just judgment of God. The apostle's object in making tliese quotations is to sliowthat wliat he had been compelled to say of the then condition and prospects of liis nation \yaa more than liorne out by their own Scriptures. But, Secondly, God hath not cast away his people fi,nally. The illustration of this point extends from v. 11 to v. 31. 11. I say then, Have they stnmbled ('Did they stum-
CHAPTER XI.
Ver. 1-36. Sajie Subject continited and concluded— The Ultimate Inbringing of all Israel, to be, witij THE Gentiles, One Kingdom of God on the EAirnr. 1. I say then, HntH (' Did') God cast away liis people T God forbid—Our Lord did indeed announce th.at " the kingdom of God should be taken /rom Israel" (Matthew ble') tlint ttiey should fall J God forbid J but (the supplement" rattier" is better omitted) througin their fall
21.41); and when asked by the Eleven, after His resurrection, if he would at that time "restore the kingdom to Israel," His reply is a virtual admission that Israel was in. some sense already out of covenant (Acts 1.0). Yet here the apostle teaches that, in two respects, Israel was not ''cast away;" First, Not totally; Second, Not finally. First, Israel is not wholly cast away, for I also am an Israelite (see Philippians 3. 5)—and so a living witness to the contrary, of the seed of Abraham—of pure descent from the father of the faithful, of the tribe of Benjamin (Philippians 3. 5)—that tribe whic h, on the revolt of the ten tribes, constituted, with Judah,the one faitiiful kingdom of God (1 Kings 12. 21), and niter tlie captivity was, along witli Judah, tlie kernel of tlie Jewish nation lU., 'trespass,' but here best rendered 'false step' [Db Wp:tte1; not "fall,"' as in our version, salvation is come to the Gentiles, to provoke tliem to jealousy—Here, as also in cli. 10. 19 (quoted from Deuteronomy 32. 21), we see tliat emulation is a legitimate si iniulus to what is good.
I'i. Now if the fall bf them ('But if tlieir trespass,' or 'false step'jbe the riches of the (Gentile) world—as being the occasi'~n of their accession to Christ, and the dimiuisltlnjt; of <l»em {i. e., the reduction of the true Israel to so small a remnant) tlie rlchesof the Gentiles; how miicli more their fulness!—!. e., their full recovery (see on «.
' If an event so untoward as Israel's fall was the occasion of sucli unspeakable good :o the Gen tile world, of how much greater good may we expect an event so blessed as their full recovery to be productive?' 13. X speak ('am speaking') to you Genlilr*—another pioof that this Epistle was addressed to Gentile believers. (See on ch. 1. 13.) I magnify ('glorily') mi«e ofiiec—The clause beginning with "inasmuch" sliould be lead as a parenthpsis. if I may provoke, &c. (see on v. II) . . . my Hesh—Cf. Isaiah 58.7. 15. For If tine casting away of Itiiem—The apostle had denied that they were cast away
2(i) ; q. (I., lt;7,ra -1. 1; 10.9). 3-4. God hath ('did') not cast away his people (i. <?., wholly) which he foie Uiiew—On the x«ord " foreljnew," see on cii. S. 20. Wot (!. e., ' Know') ye not that the Scripture snith of (lit., 'in,' i. c, in the seclion which relates to) EliasT how he maketh intercession Cpleadeth') against Israel—(Tlie word "saying," which follows, as also the particle "and" before "digged down," should be omitted, as without MSS. authority.) and 1 am left alone— ' I only am left.' seven tiioiisand, that have not bowed tile knee to Baal—not " the image of Baal," according to tlie sujiplement of our version. 5.. Kven so at this present time—'in t-iiis present season ;' this period of Israel's rejection. (Sec Acts 1. 7, Greek.) there is— (v. 1); here lie affirms it. But botli ai-e true; they ivere cast awa.y, though neither totally nor finally, and it is of tlii.s partial and temporary rejectiontliat the apostle here speaks, be the reconciling of i he (Gentile) world, wltat sliall the receiving of them be, l>i«t Hie from tlie de.^<l —The reception of the whole family of Israel, scattered as they are among all nations under licaveii, and the most inveterate enemies of the Lord Jesus, will be such a stupendous manifestation of the power of God upon the spirits of men, and of His glorious presence with the herald.s of the Cross, as will not onlj' kindle devout astonishment far and wide, but so change the dotniiiant mode of thinking and feeling on all spiritual things as to seem like a resurrection from the dead. IG. For (' lUU') If tile first-frjiit be holy, the lump Is also [Jioly]; and If the root, so tlie branches—The Israelites were required to offer to God tlie first-fruits of tlie earth—both In their raw state, in a sheaf of newly-reaped grain (Ijcviticus 23.
' there obtains,' or 'hatli remained.' a remnant according to the election of grace q. d., 'As in FJlijah's time the apostasy of Israel was not .so universal as it seemed to be, and as he in his despondency concluded it to be, so now, the rejection of Christ by Israel is not so aj)palling in extent as one would be apt to think : There
Is now, as there was then, a faithful remnant ; not however of persons naturally better than the unbelieving mass, but of persons graciously chosen to salvation.' (See
1 Corinthians 4. 7; 2 Thessalonians 2. 1.3.) This establishes our view of the argument on Election in ch. 9., as not being an electioti of Gentiles in the room of Jews, and merely to religious advantages, but a sovereign choice of Bomo of Israel itself, from amongst others, to believe and be saved. (See on ch. 9. 6.) 6. And, &c.—better, ' Now if 10, 11), and in their prepared state, made into cakes of dough (Numbers 15. 19-21)—by which the whole produce of that season was regarded as hallowed. It is probable that the latter of these offerings is here intended, as to it the word "lijmp" best applies; and the argument of the aposi le is, that as the separation unto God of Abraham, Isaac, and Jacob, from the rest of mankind, as tlie parent stem of their race, was as real an oflering of first-fvuils as that which liallowed the produce of the earth, so, in the Divine estimation, it was as real a separation of the mass or "lump" of that nation in all time to God. Tlie figure of the "root" and its " branches" is of like import— the consecration of the one of them extending to the other, it (the elf-ction) lie i)y grace, it is no more of works; for [then! grace becomes no more grace : but if it be of works,'
(The autliority of ancient MSS. against this latter clause, as superfluous and not originally in the text, though strong, is not suflicient, we think, to justify its exclusion. 8uch seeming redundancies are not unusual with our apo Htle.) The general position here laid down
Is of vital Importance: That there are l)ut two possllile sources of salvation—men's works, and God's grace; and that these are so eKsentially distinct and opposite, that salvation cannot tie of any combination or mixture of both, but must lie wholly eitlier of the one or of tlie otlier. (Kee on ch. 4., note 3.) 7-10. What then I—How stands the fad? Israel hath not obtained tiiat wliiett lie
17, 18. And if—rather, ' But If;' q. d., ' If notwithstanding
Mi)
ROM.\NS XI.
Tlie. Gentiles may rM Insvit the Jews,
for there is Promise of their Salvation.
thlK consecration of Abraham's race to God. some of the branches—The mass of the unbelieving and rejected Israelites are here called "some," not, as bel'oie, to meet Jewish prejudice (see on ch. 3. 3, and on " not all" in ch. line of wliat we should expect, than the admission of the Gentiles to a standing which they never before enjoyed.' 35. For I would not . . . that ye should be ignorant of this mystery—The word "niysterj-," so often used by our apostle, does not mean (as with us) sometliing incomprehensible, but 'something before kept secret, eitlier wholly or for the most part, and now only fully disclosed'
10. IC), but with the opposite view of checking Gentile pride, and tlion, being a Avilrt olive, wert (' wast') graffed in among tliem—Though it is more usual to graft the superior cutting upon the inferior stem, the opposite method, which is intended here, is not without example, and witli tliem pnrtakest (' wast made partaker'—along with the branches left, the believing remnant) of Jlie (cf. ch. IB. 2.5; 1 Corinthians 2. 7-10; Ephesians 1. 9, 10; 3. 3-
6, 9, 10, &c.). lest ye should be wise in your own concelts—as if ye alone were in all time coming to be the family of God. that blindness ('hardness') In part Is happened to ('hath come upon') Israel—i. e., hath come partially, or upon a portion of Israel, until the fulness of the Gentiles be (' have') come In—t. e., not the general conversion of the world to Christ, as many take it; for this would seem to contradict the latter part of this chapi-oot and fatness of tUe olive tree (the rich grace secured by covenant to the true seed of Abraham), boast not against the (rejected) branches. Bnt if thou (do) boast, (remember that) thon bearest not ('it is not thou that bearest') the root, but the root thee q. d., ' If the branches may not boast over the root that bears them, then may not the Gentile boast over the seed of Abi'aham; ter, and throw the national recovery of Israel too far into the future: besides, in v. 15, the apostle seems to speak of the receiving of Israel, not as following, but as contributing largely to bring about the general conversion of the world—but, ' until the Gentiles have had their full time of the visible Church all to themselves while the Jews are out, which the Jews had till the Gentiles were brought for what is thy standing, O Gentile, in relation to Israel, but that of a branch in relation to the root? From Israel hath come all that thou art and liastin the family of God; for "salvation is of the Jews" (John 4. 22). 19-31. Thou tvllt say then (as a plea for boasting), The branches were broken off, tliat I might be graffed in. AVell in.' See Luke 21. 24. 36, 37. And so all Israel shall be saved—To understand this great statement, as some still do, merely of such a gradual Inbringing of individual Jews, that there shall at length remain none in unbelief, (q. d., 'Be it so, but remember that')—because of unbelief they were broken oflf, and thou staudest (not as a Gentile, but solely) by faith—But as faith cannot live in those "whose soul is lifted up" (Habakkuk 2. 4)—Be not high-minded, but fear (Proverbs 28.14; Philippians 2.
Is to do manifest violence both to it and to the whole context. It can only mean the ultimate ingathering of Israel as a nation, in contrast with the present " remnant." [So Tholuck, Meyer, De Wette, Philippi, Alfobd Hodge.] Three confirmations of this now follow: two from the prophets, and a third from the Abrahamic covenant itself. Pirst, as It Is written, There shall come out of Sion the Deliverer, and shall (or, according to what seems the true reading, without the "and"—'He shall') turn away ungodliness from .Tacob—The apostle, having drawn his illustrations of man's sinfulness cliiefly from Psalm 14. and Isaiah 59., now seems to combine the language of the same two places regarding Israel's salvation from it. [Bengel,.] In the one place the Psalmist longs to see the "salvation of Israel coming out of .Zion" (Psalm 14. 7) ; in the other, the prophet announces that "the Redeemer (or, "Deliverer") shall come to (or
12) : for if God spared not the natural branches (sprung from the parent stem), take heed lest he also spare not thee (a mere wild graft)—The former might, beforehand, have been thought very improbable; but, after that, no one can wonder at the latter. 33, 33. Behold therefore the goodness and severity of God: on them that fell, Bevei-ity (in rejecting the chosen seed); but toward thee, goodness ('God's goodness' is the true reading)
e.. His sovereign goodness in admitting thee to a covenant-standing wlio before wert a " stranger to the covenants of promise" (Ephesians 2. 12-20). if thou continue in his goodness—in believing dependence on that pure goodness which made thee what thou art. otlierwise, &o. . . . And they also (' Yea, and they"), if they abide not still in unbelief, shall be gral Ted in : for God is able to grafT them in again—This appeal to the power of God to effect the recovery of His ancient people implies the vast difficulty of it—whicli all who have ever laboured for the conversion of the Jews are made depressingly to feel. That intelligent expositors should think that this was meant of indwidual Jews, reintroduced from time to time into the family of God on their believing on the Lord Jesus, is surprising; and yet those who deny the national recovery of Israel must and do so Interpret the apostle. But this is to confound the two things which tlie apostle carefully distinguishes. Individual Jews have been at all times admissible, and have been admitted, to the Church through the gate of faith In the Lord Jesus. This Is the " remnant, even at this present for) Zion " (Isaiah 59. 20). But as all the glorious manifestations of Israel's God were regarded as issuing out of Zion, as the seat of His manifested glory (Psalm 20.2;
110. 2; Isaiah 31. 9), the turn which the apostle gives to the words merely adds to them that familiar idea. And whereas the prophet announces, that He "shall come to (or, 'for') them that turn from transgression in Jacob," while the apostle makes Him say that He sha.l come "to turn away ungodliness from Jacob," this is taken from the LXX. version, and seems to indicate a dlfl'erent reading of the original text. The sense, however, is substantially the same In both. Seco7id, for—rather, 'and ' (again); Introducing a new quotation, this Is my covenant witli them (lit., 'this is the covenant from me unto them') when I shall take away their sins—This, we believe, Is rather a brief summary of Jeremiah 31. 31-34, than the express words of any prediction, Those who believe that there are no predictions regarding the llteri»l Israel in the Old Testament, that stretch beyond the eiid of the Jewish economy, are obliged to view these quotations by the apostle as mere adaptations of Old Testament language time, according to the election of grace," of which the apostle, in the first part of the chapter, had cited himself as one. But here he manifestly speaks of something not then existing, but to be looked forward to as a great future event in the economy of God, the reingrafting of the nation as such, whet\ they " abide not in unbelief." And though this is here spoken of merely as a supposition (If their nnbolief shall cease)—in order to set it over against to express his own predictions [Alexanber on Isaiah, Ac.]. But how forced this Is, we shall presently see. 38, 39. As concerning the Gospel they are enemies for your gakes—i. e., they are regarded and treated as enemies (In a state of exclusion through unbelief, from the family of God) for the benefit of you Gentiles; in the sense of v. 11, 15. but as touching the election (of Abraham and bis seed), they are beloved—euen in their sta<: cf exclusion—for the fathers' sakes. For the gifts and calling ('and the calling ') of God arc without repentanceC not to be,' or 'cannot bo repented of)—By the "calling of God," In this case. Is meant that sovereign act by which God, In the exercise of His free choice, "called" the other supjiosltion, of what will happen to the Gent!le8 if they shall not abide in the faith—the supposition
Is turned into an explicit prediction in the verses following. 34. For if thou wert cut ('wert cut off') from the olive tree, wliich is wild by nature, and wast graffed contrary to nature into a good olive Ircej how much more shall these, &c.—This is just the converse of V. 21 : 'As the excision of the merely engrafted Gentiles through unbelief is a thing much more to be expected than was the excision of the natural Israel, before it happened ; so the restoration of Israel, when they shall be brought to believe in Jftsus, is a thing far more in the Promise of the Saieation of the Jews. ROMANS XI. God's Judgments are Unsenrchrd>le pression with our apostle than the riches of this or that perfection of God; and the words immediately following limit our attention to the unsearchableness of God's "judgments," which probably means His decrees or plans (Psalm 119. 75), and of " His ways," or the method by wliich He carries these into effect. [So Luther, Calvin, Beza, Hodge, Ac] Besides, all that follows to tlie end of tlie chapter seems to show that while the Orace of God to guilty men in Christ Jesus is presupposed to be the whole theme of this chapter, that which called forth the special admiration of the apostle, after sketching at some length the Divine purposes and methods in the bestowment of this grace, was " the depth of the riches of God'a wisdom and knowle<ige
Abralinm to be the father of a peculiar people; while "the gifts of God'" here denote the articles of the covenant whicli God made with Abraham, and which constituted the real distinction between his and all other families of the earth. Both these, says the apostle, are irrevocable; and as the point for which he refers to this at all is the final (lestini/ Jt the Israelitish nation, it is clear tha.t the perjictuily through all time of tlic Abrahamic covenant is the tiling here affirmed. And lest any sliould say that thoufih Israel, as a nation, has no destiny at all under the Gospel. l)ut as a people disappeared from the stage when the middle wall of partition was broken down, yet the Abrahamic covenant still endures in the spiritual seed of Abraham, made up of Jews and Gentiles in one undistinguished mass of redeemed men under the Gospel—the apostle, as if to preclude that supposition, expressly states that the verj' Israel who, as concerning the Gospel, are regarded as "enemies for the Gentiles' sakes," are "be- '' in these purposes and methods. The " knowledge," then, points probably to the vast sweep of Divine comprehension herein displayed; the "wisdom" to tliat fitness to accomplish theends .intended, which is stamped on all this procedure. 34, 35. For who hatli known the mind of the Iiordl—see Job 15. 8;' Jeremiah 23. 18. or who hat!) been his counsellor—see Isaiah 40. 13, 14. or who hath first given to him, and it shall be recompensed to him ('and sliall have recompense made to him') again—see Job 35. 7, and 41. 11. These questions, it will thus be seen, are just quotations from the Old Testament, as if to show how familiar to God's ancient pe6ple was the great truth which the apostle himself had just loved for the fathers' sokes;'' and it is in proof of this that he adds, "For the gifts and the calling of God are without repentance." But in what sense are the now unbelieving and excluded children of Israel "beloved for the fathers' sakes?" Not merely from ancestral recollections, as one looks with fond interest on the child of a dear friend for that friend's sake [Dr. Arnold]—a beautiful thought, and not foreign to Scripture, in this very matter (see 2 Chronuttei'ed, that God's plans and methods in the dispensation of His Grace have a reach of comprehension and wisdom stamped upon them which finite mortals cannot fathom, much less could ever have imagined, before they were disclosed. 36. For of him, and titrough him, and to him, are all things: to wliom ('to Him') be glory for ever. Amen — Thus worthily — with a brevity onlyequalled by its sublimity—does the apostle here sum up this whole matter. "Of Him are all things," as their eternal Source: "Through Him are all things," inasmuch as He brings all to pass whicli in His eternal counicles 2(1. 7 ; Isaiah 41. 8)—but it is from ancestral connections and obligations, or their lineal descent fiom and oneness In covenant with the fathers with whom God originally established it. In other words, the natural Israel—not " the remnant of them according to the election of grace," but THE NATiox, Sprung from Abraham according to the flesh—are still an elect people, and as such, "beloved." The very same love which chose the fathers, and rested on the fathers as a parent stem of the nation, still rests on their descendants at large, and will yet recover them from unbelief, and reinstate them in the family of God. 30, 31. For as ye tii times i>ast liave not toelieve«l (or, •obeyed') God—that is, yielded not to God "the obedience of faith," \rhile strangers to Christ, yet now have obtained merv/ tlirowgli (by occasion of) tlieir nnbelltf—(See on v. 11, 15, 28.) even so liavc these (the Jews) BOW not bc Fcved (or, 'now been disohe<lient '), that through yr,Tjr mercy (the mercy shown to you) they also niayr>(tain mercy—Here is an entirely ue%v idea. The apost'e has hitherto dwelt upon the unbelief of the Jews as m'.Iiing way for the faith of the Gentiles—the exclusion '/ tne one occasioning the reception of the other; a truth yielding to generous, believing Gentiles but miuglu-l satisfaction. Now, opening a more cheering prospf he speaks of the mercy shown to the Gentiles as a ir.eans of Israel's recovery; which seems to mean that it will be by the instrumentality of believing Gensels He purposed: "To Him are ail things," as being Ilisi own last End; the manilestation of the glory of His own perfections being the ultimate, because the highest jiossible, design of all His procedure from first to last.—On this rich chapter. Note (1.) It is an unspeakable consolation to know that in times of deepest religious declension and most extensive defection from the truth, the lamp of God has never been permitted to go out, and that a faithful remnant has ever existed — a remnant larger than their own drooping spirits could easily believe (v. 1-5).
(2.) The preservation of this remnant, even as their separation at the first, is all of mere grace (d. 5, 6). (3.) When individuals and communities, after many fruitless warnings, are abandoned of God, they go from bad to worse (v.
7-10). (4.) God has so ordered iiis dealings with the groat divisions of mankind, "that no fiesh should glory in riis presence." Gentile and Jew have each in turn been " shut up to unbelief," that each in turn may experience the "mercy" which saves the chief of sinners (v. 11-32). (5.) As we are "Justified bj' faith," so are we "kept by the powerof God through faith"—faith alone—unto salvation tiles that Israel as a nation is at length to " look on Him whom they have pierced and mourn for Him," and so to "obtain mercy." (See 2 Corinthians 3.15,16.) 32. For. God hnth concluded them all in unbelief ('hath shut them all up to unbelief) that he miglit have mercy upon all i.e., those "all" of whom he had been discoursing; the Gentiles first, and after them the Jews. [Fritzsciie, Tholuck, Olshausen, De Wette, Piiilippi, Stuart, Hodge.] Certainly it is not 'all mankind individually' [Meyek, Alford]; for the apostle is not here dealing with Individuals, but with those great divisions of niankin.], Jew and Gentile. And what he here says is, that God's purpose was to shut up eacli of these divisions of men to the experience first of an humbled, condemned ()). 20-32). (6.) God's covenant witli Abraham and his natural seed is a perpetual covenant, in equal force under the gospel as before it. Therefore it is, that the Jews as a nation still survive, in spite of all the laws which, in; similar circumstances, have either extinguished or destroyed the Identity of other nations. And therefore it is that the Jews as a nation will yet be restored to the family of God, through the subjection of their proud hearts to Him whom they have pierced. And as believing Gentiles will be honoured to be the instruments of this stupendous change, so shall the vast Gentile world reap such benefit from it, that it shall be like the communication of life to them from the dead. (7.) Thus has the Christian Church the highest motive to the establishment and vigorous prosecution of missions to the Jews; God havstate, without Christ, and then to the experience of His mercy in Christ. 33. Oh the deptli, &c.—The apostle now yields himself up to the admiring contemplation of the grandeur of that Divine plan which he had sketched out. of the riches both of the wImIoiii and knowledge of God—Many able expositors render this, 'of the riclies and wisdom and knowledge,' <tc. [Erasmus, Grotius, Bbnoel, Meyer, De Wette, Tholuck, Olshausen, Fritzsciie, Philippi; Alford, Revised Version.] The words will certainly bear this sense, "the depth of God's riches." But "the riches of God" is a much rarer ex63 ing not only promised that there shall be a remnant of them gathered in every age, but pledged Himself to tlie final Ingathering of the whole nation, assigned the honour of that ingathering to the Gentile Church, and assured them that the event, when it does arrive, shall have a God'i Iilerciej must move lis to Please Him. ROMANS XII. Each to Exercise the Gifts he Possesses, ment is the same.) what Is that (' the') good and acceptable (' well-pleasing'), and perfect will of God—We prefer this rendering [with Calvin, Rkviskd Veksion, &c.j to that which many able ciitics [Tholl'ck, Meyer, De Wette, Fritzsche, PniLippi, Alfokd, Hon<3E] adopt— 'that ye may prove,' or "discern the wM) of God, [even] what is good, and acceptable, an'd perf>'(!t.' God's will is "good,'' as it demands only what is essentially a"d unchangeably good (ch. 7. 10); it is "well-pleasing," in contrast with all that is arbitrary, as demanding only what God has eternal complacency in (cf. Micah 6. 8, with Jeremiah 9. 2i); and it is "perfect," as it retiuired nothii>g else than the perfection of God's reasonable creature, who,, ia life-sivhig effect upon the whole worlj (i'. 12-lC, 20-;?l).
(8.) Tliose who think that in all the evangelical prophecies of the Old Testament the terms "Jacob," "Israel,"
&c., are to be understood solely of tlie Cliristian Church, would appear to read the Old Testament ditferently from the apostle, who, from the use of those very terms in Old Testament prophecy, draws arguments to prove that God has mercy in store for the natural Israel (v. 26, 27). (9.) Mere intellectual investigations into Divine truth in general, and the sense of the living oracles in particular, as they have a hardening effect, so they are agreat conti'ast to tiie spirit of our apostle, whose lengthened sketch of God's majestic procedure towards men in Christ Jesus ends here in a burst of admiration, which loses itself in the still loftier frame of adoration {v. 33-36;.
proportion as he attains to it, reflects GckI's own perfection. Such then is tlie great general duty of the redeemed —self-cx)nsecration, in our wliole spirit and soul and liody to Him who hath called us into the fellowship of His Son Jesus Christ. Next follow S)>eciflc duties, chiefly social; beginning with Humility, the chiefest of all the graces — but here with special reference to spiritual
CHAPTER XII.
Ver. 1-21. Duties of Believers, General and Particular. The doctrinal teaching of this Epistle is now followed up hy a series of exhortations to practical duty. And first, the all-comprehensive duty. 1. I btseecJi you tlierefcve—In view of all that has been advanced in the foregoing part of this Epistle, by the mercies of God those mercies, whose free and unmerited nature, glorious Channel,, and saving fruits have been opened up at such length, that ye present—See on ch. 6. 13, where we have the same exhortation and the same word there rendered "yield" (as also in v. 16, 19). your bodies— i. e., 'yourselves in the body,' considered as the organ of the inner gifts. 3. For I say (authoritatively), through the grace given nnto me—as an apostle of Jesus Christ; thus exemplifying his own precept by motlestly falling hack on that office which both warranted and reciuired such plainness towards all classes, to every man that Is among you, not to tlilnk, &c.— It is impossible to convey in good English the emphatic play, so to speak, which each word here has upon another: 'not to be high-minded abov what he ought to be minded, but so to be minded as to be sob(?r-minded,' [Calvin, Alford.] This is merely a strong way of characterizing all undue self-elevation, according as God ikath dealt to every man the measure of faith—Faith is here viewed as the inlet to all the oUier graces, and so, as the receptive faculty of the renewed soul—9. rf., ' .\s God hath given to each his particuh** capacity to take in the gifts and graces whicl) He designs life. As it is through the body that all the evil that is in the unrenewed heart comes forth into palpable manifes- 'tation and action, so it is through the body that all the gracious principles and affections of believers reveal themselves in the outward life. Sanctiflcation extends to the whole man (1 Thessalonians 5.2?, 21). a living
glorious contrast to the legal sacrifices, which, save as they were slain, were no sacrifices at all. The death of the one " Lamb of God, taking away the sin of the world," has swept all dead victims from ott' the altar of God, to make room for the redeemed themselves as " living sacrifices" to Him who made " Him to be sin for the general good.' 4, 5. For as we have many members, Ac-The same diversity and yet unity obtains in the body of Christ, whereof all believers-are the several members, as in the natural body. G-8. Having then gifts dll Ferliig accorillng to the grace given to ua— Here, let it be observed, all the gifts of believers alike are viewed as communications of mere grace, whether (we have the giftof ) prophecy— i. p., of inspired teaching; as in Acts 15, 32. Any one speaking with Divine authority—whether with reference to the past, the present, or the future—was termed a prophet (Exodus 7. 1, Ac), [let us i>rophesyJ accoi'ding to the proportion of faith rather, 'of our faitli.' Many Romish expositors and some Protestant (as Calvin and Bengel, and, though, hesitatingly, Beza and Hodge), render this 'the analogy of for us;" while every outgoing of their grateful hearts in praise, and every act prompted by the love of Christ, is itself a sacrifice to God of a sweet-smelling savour (Hebrews 13. 15, 16). holy—As the Levitical victims, when offered without blemish to God, were rcgardetl as holy, BO believers, " yielding themselves to God as those that are alive from the dead, and their members as instruments of righteousness unto God, are, in His eslimalion, not ritually but really "holy," and so—acceptable (' wellpleasing') unto God — not as the Levitical ollerings, merely as appointed symbols of spiritual ideas, but o,bfaith,' understanding by it ' the general tenor' or ' rule of faith,' divinely delivered to men for their guidance. But this Is against the context, whose object is to show that, as all the gifts of believers are according to their respective capacity for them, they are not to be pulfed upon account of them, but to use them purely for their proper ends, or ministry, [let ug wait] on (' be occupied with') our ministering—The word here used imports any kind of service, froni the dispensing of the word of life (Acts 6. jects, intrinsically, of Divine complacency, in their r;L;- newed character, and endeared relationship to Him througli His Son Jesus Christ, which Is your reasonable (raiher, 'rational') service—in contrast, not to tlio senselessness of Idol-worship, but to the ofl'eringof irrational victims under the law. In this view the presentation of ourselves, as living monuments of redeeming mercy, is here called "our rational service;" and surely
4) to the administering of the temjwral all'airs of the Church (Acts G. 1-.3). The latter seems intended here, being distinguished from "prophesying," "teaching," and "exhorting." or he that tcachetli—Teachers are expressly distinguished from prophets, and put after them, as exercising a lower function (.Vets 13. 1; 1 Corinthians 12.28, 29). Probably it consisted mainly in opening up the evangelical bearings of Old Testament Scripture; and it was In this department apparently that Apollos showed his power and eloquence (Acts 18. 2i). or he that exhortetli—Since all preaching, wliether by apostles, prophets, or teachers, was followed uj) by e.xhortatlou (Acts 11. 23; 14. 22; 15. 32, Ac), many think that no spociflo class Is here In view. But If liberty wiis given to othenit is the most rational and e.xalted occupation of God's reasonable creatures. So 2 Peter 1. 5, " to offer up spirilnal sacrifices, acceptable to God through Jesus Christ." and be ye not conformed to this world (cf. Ephcsians 2. 2
Galatians 1.4, Greek); but be ye transformed—or, 'transfigured' (as in Matthew 17. 2; and 2 Corintliians 3. 18, Grccic). by the renewing of your mind—not hy a mere; outward disconformity to the ungodly world, many of whose actions in themselves may he virtuous and praiseworthy; but by such an inward spiritual transformation as makes the whole life new — new in its motives and ends, (:v(?n where the actions differ in nothing from those of the world— new, considered as a whole, and in such a sense as to be wholly unattainable save through tli<^ constraining power of the love of Christ, that ye may prove —i.e., cxporinirntally. (See on the word "experience" In c\i. .'). 1, and cf. J Tl essalonians 5. 10, where the sentito exercise themselves occasionally in e.xliorling the brethren generally, or small iartles of the less Instructed, the reference may bo to them, he that givetli —in the exercise of private benevolence probably, rathel r/ie Daliex Required of Believers. EOMANS XII. Eevenge is Specially Forbiddeiu tail. Mind not (' not minding') high things—i. e., Cliei-- ish not ambitious or aspiring purposes and desires. Af this spi'ings from selfish severance of our own interests and objects from those of our brethren, so it is quite incompatible with the spirit inculcated In the pi-ecedi'.ig clause, but condescend (' condescending') to men of iow estate—or (as some i-ender the words), 'Inclining untc the things that be lowly.' But we prefer tlie former. Be not wise in your om u conceits—This is just the application of the caution against high-inindedness to the estimate we form of our owi! mental character. 17. Recompense ('Recompensing'), &(;.—see on v. 14. Provide ('Providth.aii in the discharge of dlaconal duty. wKli simplicity —Sn I lie word probably means. But as shnplicUy seems enjoined in tlie next clause but one of this same verse, perhaps the meaning here is, 'with liberality,' as the .same word is rendered in 2 Corinthians 8.2; 9.11. he that rtiletli—whether in the Cliurch or his own household. Kee 1 Timothy 3. 4, 5, wliere the same word is applied to both, with diligence—witli earnest purpose, he that showcth mercy, with cheerfulness—not only without grudging either trouble or pecuniary relief, but feeling it to be "more blessed to give than to receive," and to help than be helped. 9. Let love be without dissimulation— ' Let your love be unfeigned,' as in 2 Corinthians 6.6; 1 Peter 2.22; and see 1 John 3. IS. Abhor that which is evil j cleave to tliat wliich is good—What ing') things honest ('honourable') in the siglit of all me'n—The idea (wliich is from Proverbs 3. -J) is the cai'e wliich Christia!is sliould take so to demean themselves as to command the respect of all men. 18. If It be possible a lofty tone of moral principle and feeling is here incul- (t. e., If others will let you), as muclt as lieth In you (or, 'dependeth on you'^llve peaceably (or, ' bat peace') with all men—The impossibility of this in some cases is hinted cated ! It is not. Abstain from the one, and do the other nor. Turn awaj' from the one, and draw to the other ; but, Abhor the one, and cling, with deepest sympathy, to the other. 10. Be, &c.—better, 'In brotherly love be affecat, to keep up tlie hearts of those who, having done their best unsuccessfully to live in peace, might be tempted to think the failure was necessarily owing to themselves. But liow emphatically expressed is the injunction to let nothing on our part prevent it! Would that Christians were guiltless in this respect! 19-21. avenge not, Jtc— see on t;. 14. but [ratiierj give place unto wratli—Tills tionate one to another; in [giving, or showing] honour, outdoing each other.' The word rendered ' prefer' means rather 'to go before,' ' take the lead,' i. e., 'show an example.' How opposite is this to the reigning morality of the heathen world! and though Christianity has so changed tlie spirit of society, tliat acertain beautiful disinterestedness and self-sacrifice sliines in the cliaracter of not a few who are but partially, if at all under tlie iranslorming power of the Gospel, it is only those whom "the love of Christ constrains to live not unto themis .usually taken to mean, 'but give room or space for wrath to spend itself.' But as the context shows that the injunction is to leave vengeance to God, "wi'atli" here seems to mean, not the offence, which we are tempted to avenge, but the avenging wrath of God (see 2 Chroiiicles24. selves," whoare capable of thoroughly acting in the spirit of this precept. 11. not slothful in business—Tlie word rendered "business" means 'zeal,' 'diligence,' 'pur-
IS), which we are enjoined to await, or give room for. (So the best interpreters.) if thine enemy liunger, &o.—This pose;' denoting the energy of action, serving the Lord —i. e., the Lord Jesus (see Epliesians C. 5->S). Another reading—'serving the time,' or 'the occasion'—which is taken from Proverbs 25. 21,22, which without doubtsupplied the basis of those lofty precepts on that subject which form the culminating point of the Sermon on tho Mount, in so doing thou shalt heap coals of Are on htn head—As tlie heaping of "coals of fire" is in the Old Testament the figurative expression of Divine vengeance (Psalm 140. 10; U. 6, &c.), the true sense of these words seem to be, 'That wili be the most effectual vengeance— vengeance under which he will be fain to bend.' [So AlFORD, Hodge, ttc] The next verse confirms this. Be not overcome of evil— for then you are the conquered party, but overcome evil witli good—and then the victory is yours; you have subdued your enemy in the noblest sense. Note (1.) The redeeming mercy of God in Christ is, in the souls of believers, the living spring of all holy obedience (ti. 1). (2.) As redemption under the gospel is not by irrational victims, as under the law, but " by the pi-ecious blood of Clirist" (1 Peter 1. 18, 19), and, consequently, is laot ritual but real, so the sacrifices which believers are now called to oti'er are all "living sacrifices;" and these—summed up in self-consecration to the service of God—are "holy and acceptable to God," making up together "our r.ational service" {v. 1). (3.) In this light, what are we to think of the so-called ' unbloody sacrifice of the mass, continually offered to God as a propitiation for the sins both of the living and the dead,' which the adherents of Home s corrupt faith have been taught for ages to believe is the highest and lioliest act of Christian worship— in direct opposition to the sublimely simple teaching which the Christians of Home first received (u. ditft-is in form but very slightly from the received reading, has been adopted by good critics [Luther, OlshauSEN, Fritzsche, MeyekJ. But as MS. autliority is decidedly against it, so is internal evidence; and comparatively few favour It. Nor is tlie sense which it yieldg a vei y Christian one. rejoicing, <tc.—Here it is more lively to retain the order and the verbs of the original: 'In hope, rejoicing;*!!! tribulation, enduring; in prayer, persevering.' Eacli of these exercises helps the other.
If our " hope" of glory is so assured tliat it is a rejoicing hope, we shall find tiie spirit of "endurance in tribulation'' natural and easy; but since it is "prayer" which 8trenglhei!S the faith that begets hope, and liftg it up Into an assured and joyful expectancy, and since our patience in tribulation is fed by this, it will be see!! that all depends on our " perseverance in prayei-." 13. given to hospitality i. e., the entertainmeiit of strangers. In ti-mes of pei-secution, and before the ge!ieial institution of houses of eutertainme!it, the iinportai!c.e of this precept would be at once felt. In the East, where such houses are still rare, this duty is regarded as of the most sacred character. [Hodge.] 14. Bless (i. e.. Call down by priiyer a blessing on) them which persecute you, Arc. This is taken from the .Sermon on the Mount, wliich, from the allusions made to it, seems to have bee!i tlie store-house of Christian morality among the churches.
1.5. Rejoice with them that rejoice; weep (the "and" should probably be omitted) witl» tliem that weep —What a beautiful spirit of sympathy with the joys and Bori'ows of others is here Inculcated! But it is only one charming pliase of the ui!selfisli character which belongs
1)! (4.) Christians sliould not feel themselves at liberty to be conformed to the world,, if only they avoid what is manifestly sinful; but I'ather, yieliling themselves to the transforming power of the truth as it is in Jesus, they should strive to exhibit before the world an entire lenovation of heai't and life (u. 2). (5.) What God would havo men to be, in all Its beauty and grandi ur, is for liie first time reall.y apprehended, wlieii "wrilleii not witli ink, but with the Spirit of the living God, not on tables of stone, but on the fleshy tablesof the heart," 2 Corinthiaiiti to all living Christianity. What a world will ours l)e wheii this shall become its reigning spirit! Of the two, however, it is more easy to synipatliizo with another's sorrows than his joys, Ijecause in the one case he nccdi us; in the other not. But just for this reason the latter
Is the more disinterested, and so the nobler. 10. Be ('Being') of the same mind one toward another—The feeling of the common liond which binds all Cliristians
3. 3()J. 2). (li.) Self-sulliciency and lust of power ai'e peculiarly ulilovely in the vessels of meicy, whose respectlvo graces and gifts are all a Divine trust for behoof of t!ia common body aiid of mankind at large (ii. 3, 4). i.7.) .Vh tti each other, whatever diversity of station, cultivation, tsmperameut, or gilts may olitain among them, is llie thing here enjoined. Tliis is next taken up in de-
fulness oflh Uhas been thesjurce of innumerable
The Duties we ouie to Magistrates. ROMANS XIII, XIV. Gluttony and Di-un Jcennesa Forbidden. wanting in all the most ancient MSS.) The aposflu refers here only to the .second table of the law, as love to our neighbour is what he is treating of. 10. Love worketh no 111 to liis (or, 'one's') neighbour: therefore, &c.—As love, from its very nature, studies and delights to please its object, its very existence is an effectual security against our wilfully injuring him. Next follow some general motives to the faithful discharge of all these duties. 11. And tliat—rather, 'And this' [do]—knowing the time, that now it is high time lit., 'the liour has already come.' for us to awake out of sleeji—of stupid, fatal indifference to eternal things, for now is our salvation—rather, 'tlie salvation,' or simply 'salvation' nearer than when we (first) believeu—This Is in the line of all our Lord's teaching, which represents the decisive day of Christ's second appearing as at hand, to keep believers ever in theattitudeof wakeful expectancy, but without reference to the chronological nearness or distance of that event. 13. Tlie night (of evil) is far spent, the day (of consummated triumph over it) is at liand: let us therefore cast off (as a dress) the works of darkness—all works holding of the kingdom and period of darkness, with which, as followers of the risen Saviour, our connection has been dissolved, and let us put on the armour of liglit—described at large in Epliesians 6. 11-18. 13. Let us walk honestly (' becomingly,' 'seemingly') as in the day—g. d., 'Men choose the night for their revels, but our night is past, for we are all the children of the light and of the day (1 Thessalonlans 5. 5): let us therefore only do what is fit to be exposed to the light of such a day.' not in rioting and drunkenness—varied forms of intemperance; denoting revels in general, usually ending in intoxication, not in chambering and wantonness—varied forms of impurity; the one pointing to definite acts, the other more general, not in strife and envying—varied forms of that venomous feeling between man and man which reverses the law of love. 14. But—to sum up all in one word—put ye on the Lord Jesus Clirist—in such wise that Christ only may be seen in you (see 2 Corinthians 3.3; Galatians 3. 27; Ephesian8 and unspeakable evils In the Cliurfih of Christ, so the fq,ithful exercise by every Christian of liis own peculiar office and gifts, and the loving recognition of those of liis brethren, as all of equal importance in their own place, would put a new face upon the visible Church, to the vast benefit and comfort of Ciiristians themselves and to the admiration of the wo'ld around them {v. 6-8). (8.) What would the world be, if it were filled with Christians having but one object in life, high above every other—to "serve the Lord"—and throwing into this service 'alacrity' in the discharge of all duties, and abidin? "warmth of spirit" {v. 11) ! (9.) Oh how far is even the living Churcli from exhibiting the whole character and spirit, so beautifully portrayed In the latter verses Of this chapter (v.
12-21)! What need of a fresh baptism of the Spirit in order to this! And how "fair as the moon, clear as the sun, and terrible as an army with banners," will the Church become, when at length instinct with this Spirit! The Lord hasten it In its time
CHAPTEE XIII.
Ver. 1-14. Same Subject continued—Political and Social Relations—Motives. 1, 3. Let every soul— every man of you—be subject unto the higher powers or, 'submit himself to the authorities that are above liim.' For there is no power ('no authority') but of God : the powers that be arc ('have been') ordaliied of God. Whosoever therefore resisteth the power—' So that he that setteth himself against the authority'—resisteth tlie ordinance of God ; and they tliat resist shall receive to themselves damnation—or, ' condemnation,' according to the old sense of that word ; that is, not from the magistrate, but from God, wliose authority in the magistrate's is resisted. 3, 4. For rulers are not a terror to good worlts—'to the good work,' as the true reading ayipears to be—but to the evil . . . he bearetli not the sword in vain—i. e., the symliol of the magistrate's authority to punish. 5. Wherefore ye must iteeds be subject, not only for wrath— for fear of the magistrate's vengeance—but also for conscience' sake from reverence for God's authority. It is of Magiatraci/ in general, considered as a Divine ordinance, that tliis is spoken: and the statement applies equally to all forms of government, from an unchecked despotism—such as flourished when this was written, under the Emperor Nero—to a pure democracy. The inalienable right of all subjects to endeavour to alter or improve the form of government under which they live is left untouched here. But since Christians were constantly charged with turning the world upside down, and since there certainly were elements enough in Christianity of moral and social revolution to give plausibility to the charge, and tempt nol)le
4.21). and make no provision ('take no forethought') for the flesh, to [fullil] the lusts [thereof] q.d., 'direct none of your attention to the cravings of your corrupt nature, how you may provide for their gratification.' A'ote (1.) How gloriously adapted is Christianity for human society in all conditions! As it makes war directly against no specific forms of government, so it directly recommends none. While its holy and benign principles secure the ultimate abolition of all iniquitous government, the reverence which It teaches for magistracy, under wiiatever form, as a Divine institution, secures the loyalty and peaceableness of its disciples, amid all the turbulence and distractions of civil society, and makes it tlie highest interest of all states to welcome it within their pale, as in this as well as every other sense—"liie salt of the earth, the light of the world" {v. 1-6). ('2.) Christianity is the grand specific for the purification and elevation of all the social relations; inspiring a readiness to discharge all obligations, and most of all, implanting iu spirits, cruslied under misgovernment, to take redress into their own hands, it was of special importance that the pacific, submissive, loyal spirit of those Christians who resided at the great seat of polillcal power, should furnish a visible refutation of this charge. O, 7. For, for this cause pay ye (rather, 'ye pay') tribute also— 7. d., "This is the reason why ye pay the contributions requisite for maintaining the civil government.' for tliey are God's ministers, attending continually upon ('to') its disciples that love which secures all men against in Jury from them, inasmuch as It Is the fulfilling of the law (v. 6-10). (3.) The rapid march of the kingdom of God, the advanced stage of it at which we liave arrived, and the e rer-nearing approach of the perfect day—nearer to every believer the longer he lives—should quiclcen all tlio children of light to redeem the time, and, seeing that they look for such things, to be diligent, tliat they may be found of Him in peace, without spot and blameless (2 Peter 3. 14). (4.) In virtue of 'the expulsive power of a new and more powerful affection,' tlie great secret of persevering holiness in all manner of conversation will be found to be "Christ in us, tlio hope of glory" (Colosslans tills very thing. Render therefore to all titeir dues— From magistrates the apostle now comes to other otlicials, and from them to men related to us by whatever tie. trlbuf*-land tax. custom—mercantile tax. fenr— reveren<« for superiors, honour—tlie respect due to persons of distinction. 8. Owe no man anytltiug, but to love one another q. d., 'Acquit j'ourselves of all obligations except love, which is a debt that must remain ever due.' [HonOK.] for he that loveth another hath ful<llle<l the law— for the law Itself is Init love in luiinifold action, regarded as matter of duty. O. For tills, itc.—better thus : 'For the [commandments]. Thou slialt not kill, Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not covet, and whatever other commandment [there may be], it is summed up,' Ac. (The clause, "Thou shalt not '>ear fal.so witness." is 254
1. 27), and Christ on us, as the character in which alons we shall be able to shine before men (2 Corinthians 8. 3)
CHAPTER XIV.
Ver. 1-2.'J. Bamb Subject continubd—Christian Kob-
Men may not Qnilemn or Condemn ROMANS XIV. £ach Oilier Jar Tilings IndiferenL
For Christ is here—in the most emphatic terms, and yet in the most unimpassioned tone—held up as the supreme
BEARAXCE. The subject here, and on to ch. 15. 13, is the conxideration due from strcniger Christians to their weaker
Oly'ect of the Christian's life, and of his death too; and that by the man whose horror of creature-worship was such, that when the poor Lycaonians would have worshipped himself, he rushed forth to arrest the deed, directing tiiem to " the living God," as the only legitimate brethren; which is bul the great law of love (treated of in ch. 13.) In one particular form. 1. Him tliat Is weak in tUe faitli—rather, 'in faith;' i. e., not ' Him that is weak in the truth believed' [Calvin, Beza, Alford, <tc.], but (as most interpreters agree), 'Him whose faith wants that firmness and breadth which would raise him above small
Oljject of worship (Acts 14. 15). Nor does Paul teacli this here, but rather appeals to it as a known and recognized scruples.' (See on v, 22, 23.) receive ye—to cordial Chrisfact, of which he had only to .remind his readers. And since the apostle, when' he wrote these words, had never been at Rome, he could only know that the Roman'Christians would assent to this view of Christ, because it was tian fellowship—but not to doubtful disputations rather, perhaps, ' not to the deciding of doubts,' or 'scruples;' i.e., not for the purpose of arguing him out of them: which Indeed usually does the reverse; whereas the common teaching of all the aca-edited preachers of Christo receive him to full brotherly confidence and cordial' interchange of Christian affection is the most effectual way of drawing them ott'. Two examples of such scruples tianity, and Hie common faith of all Christians. 9. For to tliis end Christ both, &c.—The true reading here is, To this end Christ died and lived ['again'] that he might be Lord both of the dead and ('and of tlie') living—Tlie grand object bf His deatli was to acquire this absolute Lordship over His redeemed, botli in their living and in tlieir dying, as His of right. 10. But why, &c.—The original is more lively:—'But thou (the weaker believer j, why judgest thou thy brother? And thou again (the stronger), why despisest tlrou thy brother?' for we shall all (the strong and the weak together) stand before the are here specified, touching Jewish meats and ilni/-s. " The strong," it will be observed, are those who knew tliese to be abolished under the gospel; " the weak" are tliose who had scruples on this point. 2. one believetli tliat lie may eat all things—See Acts 10. 16. anotlier, wlio Is weak, catetli herbs—restricting liimsell probably to a vegetable diet, for fear of eating what "miglit have been offered to Idols, .ind, so would be unclean. (See 1 Corintllians 8.) 3. Let not him that eatetli despise (look down superciliously upon) l»im tliat eatetli not; and let not him that eateth not judge (sit in judgment censoriously upon) him that eatetli : for God liatik received hiin—as one of His dear children, wlio in this matter acts not from laxity, but religious principle. 4. Who art tliou that judgest anotlier man's (rather, 'another's') servant J—i.e., Christ's, as the whole context showsj espe-
Judgment-seat of Christ—All the most ancient and best MSS. read here, ' the judgment-seat of God.' The present reading doubtless crept in from 2 Corinthians 5. 10, where "the judgment-seat of Christ" occurs. But here "the judgment-seat of Ood" seems to have been used, with reference to the quotation and the inference in the next two verses. 11, 1!4. For it Is written (Isaiah 45. 2:^), As I live, salth the Lord (Hebrew, jEHOVAH), every knee shall bow to me, and every tongue shall confess to God—consequently, shall bow to the award of God upon their character and actions. S6 then (infers the apostle) every one of us sliall give account of himself to God Now, if it be remembered that all this is adduced quite incidentally, to show that Christ is the absolute Master of all Christians, to rule their judgments and feelings towards each other while " living," and to dispose of them "dying," the testimony which it bears to the absolute Divinity of Christ will appear remarkable. On any other view, the quotation to show that we shall all stand before the judgment-seat of God would be a strange proof that Christians are all 'amenable to Christ. 13. Let us not therefore judge ('assume the office of judge over') one another; but judge this rather, &c.—a beautiful sort of play upon the word 'judge,' meaning, 'But let this be your judgment, not to put a stumbling-block,' &c. 14-, 15. I know, and am persuaded by (or rather, ' in') tiie Lord Jesus—as "having tlie mind of Christ" (1 Corinthians 2. 16). that there is nothing unclean of itself— Hence it is that he calls those "the strong" who believed in the abolition of all ritual distinctions under the Gospel. (See .\cts 10. 15.) but ('save that') to him that esteemetli anything to be unclean, to him it Is unclean q. ((., 'and therefore, though you can eat of it without H\i\,he cannot." But if thy brother be grieved (has his weak conscience hurt) with [thy] meat—rather, 'because of meat.' The word "meat" is purposely selected as something contemptible in contrast with the tremendous risk run for its sake. Acconlingly, in tlie next clause, that idea is brought out with great strength. Destroy not him with (' by') thy meat for whom Christ died—'ThP worth of even the poorest and weakest brother cannot be more emphatically expressed than by the words, "for whom Christ died." ' [Olshausen.] The same sentiment cially v. 8, 9. Yea, &c.—' But he shall be made to stand, for God is able to make him stand ;' i. e., to make good his standing, not at the day of judgment, of which the apostle treats in v. 10, but in the true fellowship of tlie Church here, in spite of thy censures. 5. One man estcemeth one day above another : anotlier esteemeth every day —The supplement "alike" should be omitted, as injuring,he sense. Let every man be fully persuaded In Iiis own mind—be guided in such matters by conscientious conviction. 6. He that regardeth the day, regardcth it to tlie liord—the Lord Christ, as before—and he . . . not, to the Lord he doth not—each doing what he believes to be the Lord's will. He that eateth, enteth to the Lord, for he giveth God thanks ; and he that eateth not, to the Lord he eateth not, and giveth God thanks—The one gave thanks to God for the flesh which the other scrupled to use; the other did the same for the herbs to which, for conscience' sake, he restricted himself. From this passage about the observance of days, A.LFORD unliappily infers that such language could not have been used If the sabbath-law had been in force under the Gospel in any form. Certainly it could not.
If the sabbath were merely one of the Jewish festival days; but it will not do to take this for granted merely because it was observed under the Mosaic economy. And certainly. If the sahbath was more ancient than Judaism; If, even under Judaism, it was enshrined amongst the eternal sanctities of the Decalogue, uttered, as no other parts of Judaism were, amidst the terrors of Sinai; and if the Lawgiver Himself said of it when on eartli, "The Son of man is Lokb even of the sabbath day" (see Marli
2. 2.S)— it will be hard to show that the apostle must liave meant it to be ranked by his readers amongst those vanished Jewish festival days, which only "weakness" could imagine to be still in force—a weakness which those who ha<l more light ouglit, out of love, merely to bear with. 7, S. For none of its (Christians) livetli to himfeelf—(See 2 Corinthians 5. 11, 15), to dispose of himself or shape his cotxluct after his own ideas and inclinations, and no man ('and none'—of us Christians) dleth to himis expressed with equal sharpness 'in 1 Corinthians ». 11. Whatever tends to make airy one violate his conscience tc'iiis Ic tlie destruction of his soul; and hewlw helps, whether U'ittinf//f or no, to brine/ about the one is guilty of atdi/iff to aceomplish tlie other. 10, 17. Let not then your good— (. e., this liberty of j'oursas to Jewish meals and diiys, well-founded though it be—be evil spoken of—for the evil it does tc self. For whether we live, we live unto the Lord (the Lord Christ; see next verse); and wliellier we die, we die unto the Lord; wlictlier we live therefore, or <lie, we arc the Lord's—Nothing but the most vivid explauallon of these remarkable words could make them endurable to any Christian ear, if Christ were a mere a ealure. otliers. For the kingdom of God—or, us we should say, Ueligion; i.e., the proper business and blessedness for which Christians are formed into a community of re-
Tlie Dull/ of C'lristian Forbearance .ROMANS XIV. from the Strong to the Weak. i\pwei\ men in thoroiifrh siihjpetion to God (cf. 1 Coriiithof unspeakable importance in tlie Clirist ian life. Xote {l.) Some points in Christianity are uiies.sential to Christian fellowship ; so that though one ma.v be in error upon them, he is not on that account to be excluded eitlier from the communion of the Chiu'cli or from the full confidence of inii.s .1. 20). is Mot meat ami drink ('eiitiiii; and clrinkliiij;'}; i>iit i'ig'liteoii!4iie:;fs, niicl peace, mid Joy In tUe Holy Ghost—a beuuliliil and coinprelieiisi ve division of living C'liristiaiiity. The tir.st—" rigliteousne.ss"—lias resent lo (rod, denoting here ' rectitude,' in its widest sense tliose who liave more liglit. This distinction between essential and non-essential truths is denied by some whc affect more than ordinary zeal for the lionour and truth of God. But they must settle the question with our apos- (:is in Matthew 6. ; the second—"peace"—has vespect to iinr neighbours, denoting 'concord' among bretliren (as is plain from v. 19: cf. Ephesians 4. 3; (Joiossians 3. H, l.j);. Uie third—"joy in the Hojy Ghost"—has respect to o«rtle. (2.) Acceptance with God is the only proper criterion of right to Christian fellowsliip. Wliom God receives, men cannot lawfully reject (f. 3, 4). (3.) As there is much selfpleasing in setting up narrow standards of Christian fellowstiip,so oneof the best preservatives against the temptation to do this will be found in the continual remembrance that Chkist is the one Object for whom all Ciiristians live, and to whom all Christians die; this will be such a living and exalted bond of union between the strong and the weak as will overshadow all their lesser ditt'erencesand gradually absorb them (v. 7-9). (l.)The consideration of thecommonjudgment-seatat which thestrong and the weak shall stand together will be found another preservative against tlie unlovely disposition to sit in judgment one on another (v. 10-12). (5.) Hpw brightly does the supreme Divinity of Christ shine out in this chapter ! The exposition itself supersedes further illustration liere. (6.) Though forbearance bea great Christian duty, indifference to the distinction between truth and error is not thereby encouraged. The former is, by the lax, made an excuse for the latter. But our apostle, while teaching "the strong " to bear with " the weak," repeatedly intimates in this chapter where tlie trutli really lay on the points in question, and takes care to call those who took the wrong side " the weak " (v. 1, 2, 14). (7.) With what holy jealousy ought the purity of tlie conscience to be guarded, since every deliberate violation of it is incipient perdition (r. 15, sHres. This phrase, 'joy in the Holy (Jhost,' represents Christkms as so thinliing and feeling under the worliiiigs of the Holy Ghost, that their joy may be viewed rather Bs tliatof the blessed Agent who inspires it than tlieir own (cf. 1 Thessalonians 1.6). IS. For Ue that in these things—'in this,' meaning tliis tlireefold life, serveth
Chriist—Here again observe how, though we do these three things as a"!jingdoni of God," yet it \s>, " Christ" that we serve in so doing; the apostle passing liere from God to Clirist as naturall.v as before from Christ to God in a way to us inconceivable, if Christ liad been viewed as a mere creature (cf. 2 Corinthians 8.21). Is acceptable to God, and approved of men—these being the things wiiich God delights in, anil men are constrained to approve. (Cf. Proverbs 3. 4 ; Luke •->. 52 ; Acts 2. 47 ; )>J. 20. ) the thlnsfs, &c.—moVe simply, ' the tilings of peace, and the things of mutual edification.' For ('For the sake of) meat destroy not the work of God—see on v. 15. The fipostle sees in whatever tends to violate a brother's coniicience the incipient destruction of God's work (for every converted man is sucli)—on the same princ-iple as "lie 'lial, hateth his brother is a murderer" (1 John 3. lo). All things indeed are pure—'clean;' the ritual distinctions being at an end. hnt it is evil to the man (there is criminality in the man) who eateth with offence— i. c, so as to stumble a weak brother. It is good not to eat flesh, nor to drink wine, nor [any thing] ('nor to do any thing') whereby (' wherein') thy brother stwmbleth, or is oflfended, or is made weak— rather, ' is weak.' These three words, it has been remarked, are each inteu Tionally weaker than tlie other:—5. d., 'Which ma.v cause a brother to stumble, or even be obstructed in liis Christian course, nay—though neitlier of tliese may follow wherein he continues weak; unable wlioUy to disregard the example, and yet unprepared to follow it.' But this injunction' to abstain from /<c.v/j, from Jtn'ne, and from ivhatsoever may liurt the conscience of a brotlier, must be properly understood. Manifestly, tlie apostle is treatihg of the regulation of the Christian's conduct with refeience simpl.y to the prejudices of the weak in faith; and hjs directions are to be considered not is prescriptions /mone's entire lifetime, e\-cn to promote tlie good of men on a large scale, but simply as cautions against the too free use of Christian liberty in matters whereother Cliris-
20)! Some, who seem to be more jealous for tlie honour of certain doctrines than for the souls of men, enervate this terrific truth by asking how it bears upon the 'Perseverance of the saints ;' the advocates of that doctrine thiiikinit it necessary to explain away wh.at is meant by " destroying the work of God" (u. 20), and "destroying him for wliom Christ died " (v. 15), for fear of the doctrinal consequences of taking it nakedly; wliile the opponents of lliat doctrine are ready to ask. How could the apostle have used such language if he had believed that such a catastroplie was impossible? The true answer to both lies In dismissing the question as impertinent. The apostle is enunciating a great and eternal principle in Christian
Etiiics—that the wil/ui violation of conscience contains within itself a seed of destruction ; or, to express it otherwise, that the total destruction of the work of God in the renewed soul, and, consequently, tlie loss of that soul for eternity, needs only the carrying out to its full elfeot of such violation of the conscience. Whether such el Tects do take plac«, tiaiis, througli Meakness, are not persuaded that such lilierty is divinely allowed. How far the principle involved in this may be legitimately extended, we do not inquire lierc; but ere we consider that question, it is of great injportance to fix how farit is here actually in point of fact, the apostle gives not the most distant hint here ; and thereforij that point must be settled elsewhere. But, l3eyond all doubt, as the position we have laid down is enipliatieally expressed by the apostle, so tlie interests of all who call themselves Christians require to be proclaimed and pressed on ever.v suitajile occasion. (8.) Zeal for comparatively small points of truth is a poor substitute for the substantial and catholic and abiding realities of tlie Christian life (v. 17, 18). (9.) " Peace " amongst the followers of Christ is a blessing too precious to themselves, and, as a testimony to them tliat are witliout, too importt xpressed, and what is the i)recise nature of the illustialions givi-n of it. !4'4. Hast thou tiith—on such matters? have it to thyself (witliin thine own breast) l>efore God—a most important clause. It Is not mere sinceritu, or a private opinion, of which the apostle speaks ; It is con viction as to what is the truth and will of God.
If thou hast /orined this conviction in tiie sight of God, keep tliysclf in this frame before Him. Of course this is not to be over-pressed, as if il> were wrong to discuss such points at 'vU with our weaker brethren. All that is here condem Lod is sucli a zeal for small points as endangers ant, to be ruptured for trifles, even though some lesser truths be involved in those (i'. 19, 20). Nor are those trut hs themselves disparaged or endangered thereby, but the reverse. (10.) Many things whiili are lawful are not expe-
C'liristiar love. Happ.v is he that coiidenincth nothimnelf in that which lie allo\«etli—allows himself to do nothing, alxnit the lawlulness of wliieli he iias scruples ; iloes onl.v what he neither iiiuivvs nor fears to he sinful, aa. And (rather, 'I'ut') he that donbteth is damned— dient. In the use of any liberty, therefore, our quest ioi\ should be, not simply. Is this la whil? I)ut even if so. Can it be used with safet.y to a brother's consciemte? — How will it alt'ect my brother's soul (V. 21)? It is permitted to no Christian lo sa.y with Cain, "Am I my brolfier's keeper?" (Genesis 4. 9.) (11.) Whenever we are in doubt as to a point ol dUiy-where alisllnence Is riiaiiifestly sin- (see on t-he word "damnal ion," eli. 13. 2). it' h«: eat, because
[lie ealelli] not of fulth— Si'c 011 the meaning of "faith" ill I'C, V. 22. for whatsoever Is not of faith is sin—a nia.xim less, but compliance not clearly lawful—the safe course Is We mny not Pit'ase Ouraeives. ROMANS XV. Paul Excusclh Ilim.-iAJ Jor Writmij. ye Gentiles, (along) with lilg pi-ople (Isrni-H. And !!{;;iiii (Psalm 117. 1.1, Praise the Lord, all ye Gentiles; and land him, all ye people ('peoples'—the various .nations outside the pale of Judaism). Ami again, Esaists saltii (Isaiah 11. 10), There shall l>c a (,'tlie') root of Jesse meaning, not ' He from wliom Jesse sprang,' but' lie that ever to be preferred, for to do otherwise is itself sinful. (12.) How exalted iiiid heautiful is the Etliics of Christianity— ny a lew great principles teaching us liow to steer our course amidst practical difliculties, witli equal regard t<) Christian liberty, love, and couttdence! is sprung from -Jesse' (i.e., Jesse's son David)—see Uevelation 22. 10. and he that sikall rise, &c,—.So Uie LXX. in substantial, though not verbal, agreement witli tiie original. 13. Now, <fcc.—This secmsa concluding prayer, suggested Ijy the whole pri'Ceding suiijecl-maller uf tlie Kpislle. tlie God of liope (see on r. 5) till you w ith all joy and peace in believing—the native trulh of that _ CHAPTER XV.
Ver. I-IS. Sajie Subject CONTINUED AND cx)NCLUDED.
I, We tUfn thintare strong—on such points as have been discussed, the abolition of tlie Jewisli distinction of meats and days under the gospel. .See on ch. 14. It, 2i). oiigUt. . . not to pli-ase ourselves—ouglit to thinli less of wliat we may lawfully do than of liow our conduct will afi'ect faith wliicli is the great theme of this Epistle (cf. Ualatians
5.22). that ye may abound in Jmpe—"of tlic glory of God." See on cli. 5. 1. through the power of tlic Holy Ghost—to whom, in the ecuuomy of redemption, it belongs to inspire believers with all gracious aliecli Diis.—On otiiers. SJ, 3. Let every one of us (Lay hini.setf out to) pleRjM Ills neigitbour, (not indeed for his mere gratification, hut) for Itis good (with a view) to liis MliticAtion. For even ClirLst pleased not (lived not to please) laiitiself ; but, as it is written (Psalm 61). 9), TUe rcproneiies, &c.—see Mark 10, 42—15. 1. For whatsoever tilings wore written aforetime were written for our learning; (' instruction'); that wc tlirougli, &c.— tlie foregoing pi)rti{)n, JVolt; [1.) No Clirislian is at liiierty to regard himself as an isolated disciple of tlie Lord Jesus, liaviug to decide questions of duty and liberty solely with reference to liiniself. As Cliristians are one body in Christ, so tlie great law of love binds tl-.em to act in all tilings v.'Uh tenderness and consideration for tlieir ' through the comfort and the patience of tlie Scriptures'—might have hope q.(l., 'Think not that because such portions of Scripture ielat« immediately to Clirist, they are inapplicable to you ; for though Christ's sutterings, as a Saviour, were exclusively His own, the motives that prompted them, t]ie .i/iirU bretlireii in "the common salvation" (f. 1,2). (2.) Of this unseitlshiiess Cmti.sT is the perfect model of all C'hrisliaus {V. 3). (3.) Holy Scripture is the Divine storehou.se of all furniture for the Christian life, even in its most trying and delicate features (u. 4). (4.) Tlie harmonious glorification of tlie God and Father of our Lord Jesus Clirist by the whole body of the redeemed, as it is the most exalted fruit of the sciicme of redemption, so it in wliich they were endured, and Xhi' general principle involved in His whole work—self-sacritice for the good of others—furnish our most perfect and beautiful model ; and Roall Scripture relating to tliese is for our instruction; and since the duty of forbearance, the strong with the weak, requires " patience," and this again needs "comis tlie last end of God in it (i'. 5-7).
14-33. CONCKUStON : IN WHICH THE APOSTLE APOLOGIZES _FOi£TIlU.S WltlTlNG TO THE llOMAN ClUtlSTIANS, E.XPLAINS WHY HE HAD NOT YET VISITED THEM, ANNOUNCES HI.S yUTUlJE I'LANS, AND ASKS THEIR PltAYKBS FOU THE CoMPl-ETiON OK THEM. 14, 15. And, ifcc-rather, 'Now I am persuaded, my brethren, even I myself, concerning you forts," all those Scriptures which tell ol patience and consolation, particularly of the patience of Christ, and of the nonsolation which sus Uiined Him under it, are our appointed and appropriate nutriment, ministering to us '/lo/ie " of that blessed day when these sli.all no more he needed.' See on ch. 4., note 7. (For the same connection between "patience an<l hope" see on ch. 12, 12, and 1 Thesgalot'.ans 1. 3.) 5, G. 3Vow the God of patience and consolation — Such beautiful names of God are taken from the graces whicli He inspires : as " the God of hope " (v. 13), 'the God of peace" (t),33), &c. grant you to be li Ice minded '—that ye also yourselves arc full of goodness—of inclination to all I have been enjoining on you — died witli all knowledge (of the trutli expounded j, siinfl able (without my iuterveutiou) to admonish one. another. Nevertheless, I liave written the more boldly unto yon in some sort (' measure '), »a putting you in uiiitd, because of tlie grace tbat is given to me of God—as an apostle of Jesus Clirist. 10. that 1 should t)e tlie (rather, 'a ') minister—The word here used ('of the same mind ') accor«llng to Christ .lesus—It is not mere unanimity which the apostle seeks for tliein for unanimity in evil is to he deprecated. But it is according to Christ Jesiis"—after the sublimest model of Him whose all-al3sorljing desire was to do, "not His own will, but the will of Him that sent Him" (John is commonly employed to express the ot Ece of the priesthood, fro.m which accordingly the figurative language of the rest of the verse is taken, of Jesus Christ ('Christ Jesus,' according to tlie true reading) to the Gentiles— a further proof that the Epistle was addressed to a Gentile Church. See on ch. 1. 13. mit.istering the gospel of GodAs the word here is a still more priestly one, it should be rendered [as in Revi.sed Version], 'ministeriug as a priest in the Gospel of God.' that the otl"e,ring np of the Gentiles (as an oblation to God, in their converted character) might lie aceeijtable, being sanctiticd by the HolyCiSiost—tlie end to wliicli the ancient of Tcrings typically looked. ' 17. I lave therefore wltereof I may glory —or (adding the article, as tiie reading seems to be), 'I have my glorying.' through ('in') Clirist Jesus in those things which pertain to Go<l—the things of the ministry committed to me of God. 18-33. For I will not dare to spcalc of any (' to speak aught ') of those tilings which Clirist hath not wrought by mc—a modest, though somewhat obscure form of expre.ssion, meaning, 'I will not dare to go beyond what Christ hath wrought by me'—in wliicli form accordingly the rest of the passage is expressed. Observe here how Paul ascribes all
3.38). that, &c.—rather, 'that with one accord ye may with one mouth glorify the God and Father of our Lord Jesus Christ;' the mind and the mouth of all giving harmonious glory to His name. What a prayer ! And shall this never be realized' on earth 7 7. Wherefore—Returning to the point,—receive ye one another to the gloi-y of God—If Christ received us, and hears with all our weaknesses, well rrvay we receive and compassionate one with another, and by so doing God will be glorified. 8-13. Now—'For' is the true reading: the apostle is merely assigning an additional motive to Christian forbearance. I gay that tiesns Christ wag (' hath become ') a minister of the circumciidon—a remarkable expression, meaning 'the Father's Servant for the salvation of tiie circumcision (or, of Israel).' for tl»e triith of God—to malce good the veracity of God towards His ancient people, to conflrm the (Messianic) promises made unto the fathers—To cheer the Jewish believers, whom lie might Beem to have been disparaging, and to keep down Gentile pride, the apostle holds up Israel's salvation as the primary end of Christ's mission. But next after this, Christ was sent—that the Gentileg miglit glorify God for Ills mcrcy-r-A number of quotations from the Old Testament here follow, to sliow that God's plan of mercy embraced, from tlie first, the Gentiles along with the Jevla. as It is %vritten (Psalm 18. 49), I will confess to (i. e., glorify) thee among the Gentileg, (to. And again (Deuteronomy, ^ 13, though there is some difficulty In the iTeb.), Rejoice, tlie success of his labours to the activity of the living Redeemer, working in and by him. byword and dee<l—by preaching and working; which latter he explains in the next clause, through mighty {lit., 'in the power of) signs and wonders— i. c, glorious miracles, by tle power of the Spirit of God—'the Holy Ghost,' as the true reading seemft to be. This seems Intended to explain
Paul Promiseth io Visit Rome, KOMANS XVI. and EcqucHieOi the Prayers of the Brethren.
1 h«ive for .Tcrusalem—see on v, 25-2S. may be accepted by ('prove acceptable to')the saints—Nor was he without apprehension lest the opposition he had made to the narrow jealousy of the Jewish converts against the free reception of their Gentile brethren, should malie this gift of theirs to the poor saints at Jerusalem less welcome than it oughf to be. He would have the Romans therefore to join him in wrestling with God tliat this gift might be gratefully received, and prove a cement between the two parties. But further. 33. that I may come unto you with (' in') joy by tlie will of God (Acts 18.21; 1 Corinthians -1. 19; 16. 7; Hebrews 6. 3; James 1. 15), and may with you be refreshed—rather, ' with you refresh mythe efficacy of the word preached, as well as the working of the miracles which attested it. so tUat froiiti Jerusalem, and rotmcl about unto (' as far as ') Illyricum—to the extreme northwestern boundary of Greece. It corresponds to the modern Croatia and Dalmatia (2 Timothy i 10). See Acts 2U. 1, 2. I liave fully preaclied tlie <Sosl>cl of C'Urist. Yea, Ac. — rather, 'Yet making it my .study (cf. 2 Corinthians 5. 9; 1 Thessalonians 4. 11, Greek), so to preach the Gospel, not where Christ was [already] named, that I might not build upon another man's foundation: but (might act) as it is written. To whom no tidings of Him came, they shall see,' &c. For whicli cause— 'Being so long occupied with tliis missionary work, I have been much (or, 'for the most part') hindered,' &c. .See on ch. 1. 9-11. 33, 3i. But now having no more place (' no longer having place ') i. e., unbroken ground, where Christ has not been preached—and Having a great desire ('a longing ') these many years to come unto you (see, as before, on ch. 1. 9-11); vvliensoever I take my journey into Spain—Whether this purpose was ever accomplished lias been much disputed, as no record of it nor allusioa to it anywhere occurs. Those who think our apostle was never at large after his first imprisonment at Rome will of course holr". that it never was; while those who are persuaded, as we are, that he underwent a second imprisonment, prior to which he was at large for a considerable time after his first, incline naturally to the other opinion. I will come to you—If these words were not originally in the text, and there is weighty evidence against them, they must at least be inserted as a necessary supplement. In my journey, &c.—'as I pass through by you, to be set forward on my journey thitlier, if first I be somewhat filled with your company:' g. d., 'I should indeed like to stay longer with you than I can hope to do, but I must, to some extent at least, have niy fill of your company.' !S5-27. But now I go to •Jerusalem to minister (' ministering ') to tl»e saints—in the sense immediately to be explained. For, &c.—better, 'For Macedonia and Achaia liave thought good to make a certain contribution for the poor of the saints which are at Jerusalem. (See Acts self,' after all his labours and anxieties, and so be refitted for future service. 33. Now tlie God of peace be with you all. Amen—The peace here souglit is to be taken la its widest sense : the peace of reconciliation to God, first, " t hrough the blood of the everlasting covenant" (Hebrews 13.20; 1 Thessalonians 5.23; 2 Thessalonians 3. Ki; Philippians 4. 9) ; then tlie peace which that reconciliation diffuses among all the partakers of it (1 Corinthians 14. 33; 2 Corinthians 13. 11; and see on ch. 16. 20); more widely still, that peace which the children of God, in beautiful imitation of their Father in heaven, are called aud privileged to difl Tuse far and wide through this sin-distracted and divided world (ch. 22. 18; Matthew 5. 9; Hebrews 12.
14; James 3. IS).—Note {\.) Did " the chiefest of the apostles" apologize for writing to a Christian Church which lie liad never seen, and a Church that he was persuaded was above the need of it, save to "stir up their pure minds by way of remembrance" (2 Peter 1. 13; 3. 1); and did he put even this upovi the sole plea of apostolic responsibility {v. 14-16) ? What a contrast is thus presented to hierarchical pride, and in particular to the afl'ected humility of the bishop of this verj' Rome ! How close tho bond which the one spirit draws between ministers and people—how wide the separal ion produced by the other (2.) There is in the Christian Church no real priesthood, and none but figurative sacrifices. Had it been otherwise, it is inconceivable that the ICth verse of this chapter should have been expressed as it is. Paul's only priesthood and sacrilicial of Terings lay, first, in ministering to them as " tlie apostle of the Gentiles," not the sacrament with the 'real presence' of Christ in it, or the sacrifice of the mass, but " the Gospel of God," and then, when gathered under the wing of Christ, presenting them to God as a grateful otl'eriiig, "being sanctified (not by sacrificial
24. 17.) They have thought it good; and their debtors verily they are :'—<7. d., 'And well they may, considering what the Gentile believers owe to their Jewish brethren.' For If the Gentiles liave been luade partakers of their spiritual titings, tlieir duty is also (' they owe it also') to minister unto them in carnal livings—Cf. 1 Corinthians 9. 11; Galatians C. G; and see Luke 7. 1; Acts 10. 2. 38, !J9. When therefore I liate . . . sealed (i.e., delivered over safely) to them tliis fi-iiit (of the faith and love of the Gfeutile converts), I will come ('come back,' or 'return') by you into Spain—.See on r. 21. And I am sure ('I know') tliat ... I sliall come in the fulness of the blessing of Chi-ist—Such, beyond all doubts, is the true reading, the words "of the gospel" being in hardly any M.SS. of antiquity and autliority. Nor was the aposgifts, but) by the Holy Ghost." (See Hebrews 13. 9-i6.)
(3.) Though the debt we owe to tliose by whom we have been brought to Christ can never be dischargeil, wo should feel it a privilege when we render them any lower benefit in return (u. 26, 27). (4.) Formidable desigusagainst the truth and the servants of Chri.st should, above all other ways of counteracting them, be met by combined prayer to Him who rules all hearts and controls al' events; and the darker the cloud, the more resolutely should all to whom Christ's cau.se is dear "strive together In their prayers to God" for the removal of it (u. 30, 31). tle inistaksn in this confidence, though his visit to Rome was in very difl Terent circumstances from what he expected. See Acts 28. Ifi—end. ;J0. Now I beseech you, brethren, for tlie^«rd .Tesus Christ's sake, and for the love of the Spirit—or, ' by the Lord 'Jesus Ciirist, and by the. love of the Spirit' — not the love which the Spirit bears to us, but that love which He kindles in the hearts of believers towards ea(!h other : q. d., ' By that .Saviour whose name is alike dear to all of us and whose unsearchable riches I live only to proclaim, and Ijy that love one (5.) Christian fellowship is so precious that the most eminent servants of Christ, amidst the toils and trials of their work, find it refresliing and invigorating; 'and it is no good sign of any ecclesiastic, that he deems it beneath him to seek and enjoy it even amongst the humblest saints in the Church of Christ {v. 21, 32).
CHAPTER XVI. to another which the l)lessed Spirit diirus(~s through all
Ver. 1-27. CoNcj.irsioN, emhkacing Sunduy S.vi.utatlie brotherhood, making the labours ol' Christ's servants a matter of common interest to all— I bcseecli you' that ye strive togettier with me In your jn-ayers to <»od for me— in)i)lying that lu; liad liis grounds lor anxious fear in this mailer. .'11. that t luay be delivered from Ihem that tlo not believe (' tliat do not obey,' i. c, the truth, l)y believing it; as in ch. '2. H) in .ludea—He saw the storm that was gathering over him in Judea, which, if al all, would certainly burst upon his head when ho readied the capital ; and tlie event too clearly showed Ihe correct-
TtON.S AND DlltKCTION.S, AND A Cl..OStNG PltAVKli. 1. I coiitiiieud unto you Phoebe our sister, whicli Is a servant (or ' dcaconrss') of the Church wh Seli Is at Cenchrea—Tlie word is Cenclircic, the eastern part of Corinth, Acts IS. IS. That in the earliest churches there were deaconesses, ty attend to tho wants of the female members, there is no good reason to doubt. So early at least as tho reign of Trajan, we learn from Pmny's celebrated letter to that emperor —A. ». 110, or 111—that they exlsteil In tlie Eastern churches. Indeed, from tho relation iu which llie nesis of these appreljcnsinus. and that my service whlcli rhe Apostle Sendelh Divers Salutations ROMANS XVL to the Christians who are in Rome. by the expression used here, 'persons esteemed by the apostles.' [Beza, Gkotius, Db Wette, Mbyek, FkitzSCHE, Stuart, Phii.ippi, Hodge,] And of course, if " Junia" is to be taken for a woman, this latter must be the meaning, who also were in Clirist before me—The apostle writes as if he envied them this priority in the faith. And, indeed, if to be "in Christ" be the most enviable human condition, the earlier the date of this blessed translation, the greater the grace of it. This latter statement about Andronicus and Junia seems to throw some light on the preceding one. Very possibly they may have been among the first-fruits of Peter's labours, gained to Clirist either on the day of Pentecost or on some of the succeeding \lays. In that case they may have attracted tlie sjiecial esteem of those apostles who for some time resided chiefly at Jerusalem and its neighbourliood ; and our apostle, though he came late in contact with the other apostles, if he was aware of this sexes then stood to each other, something of this sort would seem to have been a necessity. Atoderu attempts, however, to revive this office have seldom found favour; either from the altered state of society, or the abuse of the office, or both. 3. Receive her in tlie Liortl i. e., as a genuine disciple of the Lord Jesus, as (' so as') becometli saints—so as saints should receive saints, assist lier in whatsoever business she hatli ('may have') need of you—some private business of her own. lor she hath been a succourer of many, and of myself also—See Psalm 41. 1-3 ; 2 Timothy 1. l(j-lS. a-5. Salute Priscilla— The true reading here is ' Prisca' (as in 2 Timothy -1. 19), a coulra«t.ed form of Priscilla, as "Silas" of "Silviinus." and Aq .ila my helpers—The wife is here named before the Lusband (as in Acts 18. 18, and v. 'Id, according to the true reading; also in 2 Timothy i. 19), probably as being the more prominent and helpful to the Church, wlio have for my life laid down ('who did for my life lay down') tlielr own necks— i.e., risked tlieir lives; either at Corinth (Acts 18. 6, 9, 10), or more probably at Ephesus (Acts 19. 30, 31; and cf. 1 Corinthians fact, would have pleasure In alluding to it. 8. Ampllas— a contracted form of 'Ainpliatus'—my beloved in the Iioi-d—an expression of clear Christian atfection. 9, 10. Urbane—rather, 'Urbanus:' It is a man's name, our helper (' fellow-Iaboui er') in Clirist. Salute Apclles approveil (' the approved') in Christ—or, as we should say, 'that tried Christian;' a noble commendation. Salute them wliicli are of Aristobulxis' [household]—It would seem, from what is said of Karcissus in the following verse, that this Aristobulus himself had notbeen a Christian; but that the Christians of his household simply were meant; verj' possibly some of liis slaves. 11. Salute Herodioit, my kinsman—(See on v. 7.) Greet tliem tliat be of ftiie houselioldj of IVarcissus, wliicli aie in tlie liord— which implies that others in his house, including probably himself, were not Christians. I'-i. Salnto Trypliena and Tryphosa, who labour in the Lord—two active females. Salute the heloved Pertis (another female), which laboured mucli in the Lord—referring probably, not to official services, such as would fall to the deaconesses, but to such higher Christian labours—yet within the sphere competent to woman—as Priscilla bestowed on Apollos and others (Acts 18. 18). 13. Salute Riifus, chosen (' the chosen') in the Lord—meaning, not 'who is one of the elect,' as every believer is, but 'the choice' or 'precious one' in tlie Lord. (See 1 Peter 2. 4; 2 John 13.) We read in Mark 15. 21 that Simon of Cyrene, whom they compelled to bear our Lord's cross, was " the father of Alexander and Rufus." From this we naturally conclude, that when Mark wrote his Gospel, Alexander and Rufus must have been well known as Christians among those by whom he expected his Gospel to be first read; and, in all likelihood, this was that very " Rufus;" in which case our interest is deepened by what immediately follows about his mother, and (salute) his mother and mine—The apostle calls lier "his owu mother," not so much as our Lord calls every elderly female believer His mother (Matthew 12. 19, 50), but in Krateiul acknowledgment of her motherly attentionsto uiniself, bestowed no doubt for his Master's sake, and the love slie bore to his lionoured servants. To us it seems altogeilier likely that the conversion of Simon the Cyreiiian dated from that memorable day when "passing (casually) by,.as he came from the country" (Mark 15.21), "they compelled him to bear the" Saviour's cross. Ssveet compulsion, if what he thus beheld issued in his voluntarily taking up his own cross! Through him it is natural to suppose that his wife would be brought in, and that this believing couple, now "heirs togellierof the grace of life" (1 Peter 3.
15. 32). They must have returned from Ephesus, where we last find them in the history of the Acts, to Rome, whence the edict of Claudius had banished them (Acts
18. 2;; and doubtless, if not the principal members of that Christian community, they were at least the most endeared to our apostle, unto whom not only I give tlianlcs, but also all the cliurchcs of tlte Gentiles
—whose special apostle this dear couple had rescued from imminent danger. 5. Liiltewise tlie Churcli that is In their house— The Christian assembly that statedly met there for wor.ship. ' From his occupation as teut-maker, he had probably better accommodations for the meetings of the Church than most other Christians.' [lIoDoii.] Proljably this devoted couple had written to the apo.stle such an account of the stated meetings at tueii' house, as made him feel.at home with them, and include them in this salutation, wliich doubtless would be read at their meetings with peculiar interest. Salute my fncll] beloved Epaenetus, wlio is tlie first-fruits (i. e., the lirst convert) of Achaia unto Clirist—The true readins; here, as appears by the M.SS., is, ' the first-fruits of Asia unto Christ'—/, e.. Proconsular Asia (see Acts IG. 6). In 1 Corinthians 16. 15 it is said that "the household of Stephanas was the first-fruits of Achaia;" and though if Epaenetus was one of tliut family, the two statements might be reconciled according to tlie received text, there is no need to resort to this supposition, as tliat text is in this instance witliout authority. Epicnetus, as the first believer in that region called Proconsular Asia, was dear to the apostle. See Hosea 9. 10; and Micah 7. 1. None of the names mentioned from i;. 5-15 are otherwise known. One wonders at the number of them, considering that the writer had never been at Home. But as Rome was then the centre of the civilized world, to and from which journeys were continually taken to the remotest parts, there is no great dilliculty in supposing tliat so active a travelling missionary as Paul would, in courseof time, make the acquaintance of a considerable number of the Ciiristians then residing at Rome. 6. Greet (or ' salute') Mary, wlio bestowed mucli labour on us—labour, no doubt, of a womanly kind. 7. Andronicus and .Tuiiia—or, as it might be, 'Juntas,' a contracted form of 'Junianus:' in this case, it Is a man's name, iiut if, as is moj e probable, the word be, as in ourversion, "Junia," llie person meant was no doubt either the wile or the sister of Andronicus. my kinsmen—or, ' relatives.' and my fellow-prisoners —on what occasion, it is impossible to say, as the apostle elsewhere tells us that he was "in prisons more Irecjuen t"
7), as they told their two sons, Alexander and Rufus, wliat honour had unwittingly been put uion their father at that liour of deepest and dearest moment to all Christians, might be blessed to the inbringiiig of both of them to Christ. In tills case, supposing the elder of tlie two to have departed to be with Christ ere this letter was written, or to have been residing in some other place, and Rufus left alone with liis mother, how instructive and beautiful is the testimony here borne to her! 14, 15. Salute Asyiicritus, iVc—These have been thought to be the names of ten less notable Christians than thosa 259 (2 Corinthians 11.23). wliicli are of note among tite apostles—Those who think the wor<I "apostle" is used in a lax sense. In the Acts and Epistles, take this to mean 'noted apostles' [CiiKV.'josro.M, Luther, Calvin, UknGEI.. Olshausen, THOI.UCtC, Al.FOltU, JoWETTj; Others, who are not clear that the word "iipostle" is applied to any without the circle of the Twelve, save where tlie connection or some qualifying words show that tlie literal lueuuiug of 'one stent' is the thing intended, understand
Sundri, DirecUons and Salalalions EOMANS XVI. tu the Chi'islian Brethren at Rome already named. But this will hardly be supposed if it prooably, in all languages express not oniv the completeness of the defeat, but the abject humiliation of the conquered I'oe. .See Joshua 10. 21 ; 2 Samuel 2'2. 41 ; Ezekiel bii observed that they are divided into two pairs of five each, and that after the first of these pairs it is added, " and the brethren which are with them," while after the second pair we have the words, "and all the saints
21.29; Psalm 91. lo. Though the apostle here styles Him who is thus lo braise .Satan, "the God of peace," with special reference to the "divisions" (v. 17) by which tho Koman Cliurch was in danger of being disturbed, this sublime appellation of God has here a wider sense, pointing to the whole "purpose for which the Son of God was manifested, to destroy the works of the devil" (1 Jolui 3. vVliicli are with them." This perhaps hardly means that eacn of the five in both pairs had "a Church at his housi'," else probably this would have been more expressly said. But at least if would seem to indicate that they were each a centre of some few Christians who met at his house—it may be for further instruction, ^or prayer, for missionary purposes, or lor some other Christian oljjects. These little peeps into the rudimental forms wliich Christian liillowship first took in the great
8;; and indeed this assurance is but a reproduction of the first great promise, that the .Seed of the woman should bruise the Serpent's lieail (Genesis 3.15). The grace of our Lord Jlesus Christ be with you. Aiiken—The "Amen" here has no MS. authority. What comes alter cities, though too indistinct for more than conjecture, are singularly interesting. Our apostle would seem to have been kept minutely informed as to the state of the Roman Chureli, both as to its membership and this, where one would have expected the Epistle to close, has its parallel in Philippians 4. 20, &c., and being in fact common in epislohiry vv'ritings, is simply a mark of genuineness, 'il. Timotlkeusi, my worU-fellow—'my. fellow-labourer;' see Acts 10.1-5. The apostle mentions him here rather than in the opening address to this Church, as he had not been at Home. [Bengel.] and I/ucius—not I,uUe, for the fuller form of 'Lucas' is not 'Lucius' but 'Lueaiius.' The person meant seems to be "Lucius of Cyrene," who was among the "prophets and teachers" at Antiocli with our apostle, before he was summoned into the missionary field. (Acts 13. 1.) and Jason —See Acts 17.5. He had prol)ably accompanied or followed the apostle from Thes.salonica to Corinth. Sosipater — See Acts 20.4. iii. I, Tcrtiiks, who wrote this its varied activities, probably by Priscilla and Aquila. IG. Salute one anotlier witli an Iioly kiss—Ho 1 Coriithians id. 20; 1 Thessalouians 5. 2b; 1 I'eter 5. 14. The custom prevailed among the Jews, and doubtless came from the Vai&I, where it still obtains. Its adoption into the Christian churches, as the symbol of a liiglier fellowship than it had ever expressed before, was probably as immediate as it was natural. In this case the apostle's desire seems to be that on receipt of his Epistle, with its salutations, they should in this manner expressly testify tlieir Christian atl'ection. It afterwards came to have a fixed place in the church service, immediately after the celebration of the Supper, and contiimed long in use. In such matters, however, the state of society and the pecu- (' the') epistle—as the apostle's amanuensis, or penman salute yoik iik the Lord—So usually did the apostle dictate his EpisLles, that he calls the attention of the Galatians to the lact that to them he wrote with his own hand. (Galatians 0. 11.) But this Tertius would have tlie Komans to know that, far from being a mere scribe, his heart went out to them in Christian aflection ; and the apostle, by giving liis salutation a place here, would show wliat sort of assistants he employed. ^3. Galus kikiue host, and uhe host) ol'the whole Church—See Acts 20. 1. It Would appear that he was one of only two persons whom I'aul Iniptized with his ovvu liand; cf. 3 John 1. His Christian hospitality appears to have been .sometliing unconui Kjii. Krastus tike chaikkberlain (^'treasurer') of tike city—doubtless of Corinth. See Acts 19. 22; 2 Timothy 4. '20. and Q,uartiks a brother—rather, 'the' or 'our brother;' as Sosthenes and Timothy are called, 1 Corinthians 1. 1, and 2 Corinthians 1. 1. {Oreek.) Nothing more is known of this Q,'uartus. SJl. The grace, itc—a repetition of the benediction precisely as in i). 20, save that it is here invoked on them "all." 35. Now to hiikk that is of power—more simply, as In Jude 24, 'to Him that is able'—to stabish (confirm, or uphold) you, accordiikg to ikky gospel, aikd the preaelking of Jesus Clkrlst i. c, in conformity with the truths of that Gospel which I preach, and not I only, but all to whom has been committed "the preaching of Jesus Christ"—according to the revelation of the mystery (see on ch. 11. 25j, which was kept secret since the world began— 'which hath been kept in silence during eternal .ages'— but is now made iikanifest—The reference here Is to that peculiar feature of the Gospel economy which i'aul himself was specially employed to carry into practical effect and to unfold by his teaching the introduction of the Gentile believers to an equality with tlieir .lewlsh brethren, and the new, and, to the Jews,(iuitB uiu^\pected form which tliis gave tothewliole Kingdom of God; cf. I'lphesians 3. 1-10, etc. This tho apostle calls here a mystery hitherto undisclosed, in what sen.se the ne.\t verse will show, hut now fully unfolded liarities of different places require to be studied. Tlie clkitie Jkes of C'Iki'ist salute you—The true reading is, 'AH the churches;' the word "all" gradually falling out, as seeming probably to express more than the apostle would venture to affirm. But no more seems meant than to assure the Uomans in what atlectionale esteem tht-y were held by the churches generally; all that knew he was writing to Home having expressly asked their own salutations to be sent to them, tsiee I". 19.) 17. Now 1 beseeeli you, brethren, mark tliein wliicit cause divisions and ofl Vitces contrary to tlie doctrine wUicSi ye linve learned ('w)iicli ye learned'), and avoid tiiein—The fomentors of "divisions" here referred to are probably those who were unfriendly to the truths taught in tills Kpistle, while those who caused "otlenees" were probably those referred to in cli. 14. 15 as haughtily disregarding the prejudices of the weak. The direction as to both is, first, to " marlc" such, lest the evil should be done ere it •was fully discovered; and next, to "avoid" them (cf. 2 Tliessalouians 3. (j, 11), so as neither to bear any responsibility for their procedure, nor seem to give them the least countenance. i8. For tliey tltut arc sucli serve not our Lord Jesus C'lirist—'our Lord Christ' appears to be the true reading, but titeir otvn belly—not in the grosser ivense, but as ' livtiig for low ends of tlieir own' (cl. Philippians .'!. I'J). and by good vvoi-ds and fair speeclies «leccive tJie simple— tiie unwary, th'e unsuspecting. See Proverljs 11. 15. !'.(. For your obetlience (i. c, tractablenoss) is come abroad unto all. I am glad tikeret'ore on yoikr' belkalf— ' I rejoice therefore over you,' seems the tru(! reading. b«it yet I would Ikave you wise uikto tlkat wliielk In good, and simple— ' harmless,' as in Matthew 10. hi, from which the warning is taken—coueerik Ing Cunlo') evil — (/. d., 'Your reputation among the cliurehes for subjection to the teaching ye have received is to me sudicient ground of coulitleuce in you; but ye need the serpent's wisdom to discriminate between transparent truth and plausible error, with that guileless simplicity which liislinctively cleaves to the one and rejects the other.' 'HI. Aikd tlte C<od of peace shall bruise Sataik uikder your leet shortly—The ai)ONllo encourages the llomans to i)ers<'vere in resisting the wiles of the devil with tlie assurance that, us good soldiers of Jesus Christ, they aio "shortly" to receive their discharge, alid have the satisfaction of "putting their feet upon the Ueck" of tliat formidable Kiiemy—a symbol familiar, 260 ami his prayer for the Itonian Christians, in the form of a doxology to Him who was able to tlo what he asked, is that they might be established in the truth of tho Gospel, not only in Its essential character, but specially In that feature of it which gave themselves, as Gentile believers, their whole standing among the )>eoplo of God. and by tike iScrlptures of tike prophets, according; lo the comkikakkdmekkt of the evcrla.stiug Uod, mado
Ldroducfion. 1 coi:l\tiiians. Tntroductinn. kiinivn to ail nations for (in order to) tlic obcrtimce of fnith—Lest tliey should think, from wliat lie had just excite the distressing apprehen.sion that tiiej' were u<» better than wolves in sheep's clothing. N<ir is it to be denied, on the other hand, that, either Iroiii inaptitude or indisposition to judge with manly discrimination of character and of measures, many eminently simple, spiritual, devoted Christians, have throughout life exercised little or no influence on any section of society around them. Let the apostle's counsel on this >iead («. 19) be taken as a study, especially by young Cliristians, wliose character has yet to be formed, and whose permanent sphere in life is but partially fixed; and let them prayerfuUj' set themselves to the combined exercise of both those qualities. So will their Christian character acquire solidity and elevation, and their influence for good be proportionably extended. (3.) Christians should cheer their own and each other's hearts, amidst the toils and trials of their protracted warfare, with the assurance that it will have a speedy and glorious end ; they should accustom themselves to regard all opposition to the progress and prosperity of C'nrist's cause—whether in their own souls, in the churches with which they are connected, or ii) tlie world at large—as just "Satan" in conflict, as ever, with Christ their Lord; and they should never allow themselves to doubt that "the God of peace" will "shortly" give them the neck of their Enemy, and make
Kaid, that God had brouiht irt upon his people so vast
t-hange on their condition witliout giving them any ])r3vions notice, the apostle here a<lds that, on llie contfciry, "the Scripturesof the propiiets" contain all tliat lie and other preacliers of tlie Gospel had to declare on these topics, and indeed that the same "everlasting God,'' who "from eternal ages" had kept these things hid, had given " commandnioiit" that tlie3' should now, according to the tenor of those prophetic .Scriptures, be imparted to every nation for their believing acceptance. /i7. to God, &c.—'To the only wise God tlirough Jesus C'lirist, be — •to whom be;' 7. d., 'to Him, I say, be the glory lor ever. Amen.' At its outset, this is an ascription of glory to the poller that could do all this; at its close it ascribes glory to the wisdom that planned and that presides over the gathering of a redeemed people out of all nations. The apostle adds his devout "Amen," wliich the reader—if he has followed him witli the astonisliment and delight of him who pens these words—will fervently echo.—On this concluding ^iection of the Epistle, ?to<e (1.) In the minute and delicate manilestatioiis of Christian feeling, and Jively Interest in the smallest movements of C-'hristian life, love, and zeal, which are here exemplifit d, combined witli the grasp of thought and elevation of soul which this whole Epistle displays, as indeed all the writings of tliein to bruise the Serpent's head (i'. 20). (4.) As Christiana are held up and carried through solely by Divine power, working through the glorious Gospel, so to that power, and to the wisdom that brought that Gospel nigh to them, they should ascribe all the glory of their stability now, as they certainly will of their victory at last (v. '2'>-27). (5.) " Has the everlasting God" " commanded" that the Gospel " mystery," so long kept hid but now I ullj' disclosed, shall be " made known to all nations for the obedience of faith" oiu; apostle, we have the secret of much of tliat grandeur of character which has made the name of Paul stand on an elevation of its own in the estimation of enlightened Ciiristendom in every age, and of tliat influence which under God, beyond all the other apostles, he has already exeivisi d, and is yet destined to exert, over the religious thinking and feeling of men. Nor can any approach him In these peculiarities without exercising corresponding influence on all with whom they come in contact (v. 1-lU).
(v. 2())? Then, what "necessity is laid upon" all the churches and every. Christian, to send the Gospel "to every creature !" And we may rest well assured tliat the prosperity or decline of churches, and of individual Christians, will have not a little to do with their faithfulness or indifference to this imperative duty.
(2.) "The wisdom of the.serpent and the harmlcssness of the dove"— in enjoining which our apostle here only echoes the teaching of his Lord (Matthew 10. l(i)— is a combination of properties the rarity of Vfhich among Christians is only equalled by its vast importance. In every age of the Church there have been real Christians whose excessive study of the serpent's wisdom has so sadly trenched upon their guileless simplicity, as at times to Tlie ancient subscription at the end of this Epistle— thougli of course of no authority—appears to be in this case quite correct.
THE FIEST EPISTLE OF PAUL THE APOSTLE TO THE
COKINTHIAIS.
INTRODUCTION.
The authenticity of this Epistle is attested by Clement of Rome {Ep. to Corinth, c. il), Polycarp {Ep. to Philipp. c.
11) , and Irentens {Adversus Hceres. X.'Xi.il). The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and ^Egean Seas on the isthmus connecting the Peloponese with Greece. In St. Paul's time it was capital of the province Acbaia and the seat of the Roman proconsul (Acts 18.
12) . The state of morals in it was notorious for debauchery, even in tlie proflig.ate heathen world ; so much so that " to Corinthianize'' was a proverbial phrase for " to play the wanton ;" hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by St. Paul on his first, visit (Acts 18. 1-17). lie had been the instrument of converting many Gentiles (ch. 12. 2), and some Jews (Acts 18. 8), notwithstanding the Vehementopposition of the countrymen of the latter(Acts 18. -5), during the year and a half in which he sojourned there. The converts were chiefly of the huml)lcr classes (ch. 1. 26, Ac). C!rispus (ch. 1, 14 ; Acts 18. 8), Ei'astus and Gaius (Caius) were, however, men of rank (Romans 10. 2.3). A variety of cUis.ses is also implied in ch. 11. 22. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster. Acts 18. '24, &c.) in contrast to Paul's simple preaching of Christ crucified (ch. 2. 1, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judalzers of Palestine boasted of " letters of commendation" from Jerusalem, the metropolis of tlie faitn. They did not. It Is true. Insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul (ch. 9. 1,2; 2 CorintblaiiK 10. I, 7, 8), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself (ch. 1. 12; 2 Corinthians 10. 7), whilst they haughtily repudiated all subordinate teachlnfj. riiose persons gave out themselves for apostles (2 Corinthians 11. 5, 13). The ground taken by them was, that Paul
2(U
PmWs Salutation to the 1 CORINTHIANS I. Brethren at Corinth. was not one of the Twelve, and not an eyewitness of the Gospel facts, and durst not prove his aposlleship by elaiinint; sustenance from tlie Christian Cliurcli. Another section avowed themselves followers of Paul himself, but did so In a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexaailrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation fronn Christian simplicity (ch. 2. 1-5). In some of this last philosophizing party there may have arisen the Antiiioniiaa tendency which tried to defend tlieoretically their own practical immorality : hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, "Let us eat and drink, for tomorrow we die" (ch. 15). Hence, perhaps, arose their conniv.ince at the incestuous intercourse kept up by one of the ( O-called Christian body with his stepmother during his father's life. The household of Chloe informed St. Paul of laany other evils : such as contentions, divisions, and lawsuits brought against brethren in heathen law courts liy professing Christijins; the abuse of their spiritual gifts into occasions of display and fanaticism ; the interruption of 1 ublic worsliip by simultaneous and disorderly ministrations, and decorum violated by women speaking unv(!iled (contrary to Oriental usage), and so usurping the office of men, and evea the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1.) the controversy about meats offered to idols; (2.) tlie disputes about celibacy and marriage; (3.) the .due exercise of spiritual gifts in public worship; (4.) the best mode of making the collection which he had requested lor the saints at Jerusalem (ch. 16. 1, Ac). Such were tlie circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles.
In ch. 5. 9, "I wrote unto you in an Epistle not to company with fornicators," it is implied that St. Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, wliereupon they seem to have asked directions as to the mode of doing so, to which he now replies (ch. 16.2). It also probably announced his intention of visiting them on his way to Macedonia, and again on his return from Macedonia (2 Corinthians 1. 15, 16), which purpose he changed on hearing the unfavourable report from Cliloe's household (ch. 16. 5-7), for wliich he was charged with fickleness (2 Corinthians 1. 17). In the first Epistle which we have, the subject of fornication is alluded to only in a summary way, as if he were rather replying to an ex -use set up after rebuke in the matter, than introducing it for the first time. [Alfokd.J Preceding this former letter, he seems to have paid a second visit to Corinth. For in 2 Corinthians 12. 4; 13. 1, he speaks of his inteulion of paying them a third visit, implying he had already twice visited them. See also Notes on 2 Corinthians 2. 1 ; 13. 2 ; also 1. 15, 16. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit hia Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. Tills second visit was probably a short one (cf. ch. 16. 7); and attended with pain and humiliation (2 Corinthians 2. 1; 12. 21), occasioned by the scandalous conduct of so inanj' of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them " not to company with fornicators." On their misapprehending this injunction, lie explained it more fully in the Epistle, the first of the two extant (ch. 5. 9, 12). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fr.agmentary and omits other leading incidents in St. Paul's life; e. <?., his visit to Arabia, Syria, and Cilicia (Galatiaus 1, 17-21). The Place of \VRiTr>ro is fixed to be Ephesus (ch. 16. 8). The subscription in English Version, " From Philippl," has no authority whatever, and probably arose from a mistaken translation of ch. 16.5, " For I am passing through ]Macedonia." At the time of writing St. Paul implies (ch. 16.8) that he intended to leave Ephesus after Pentecost of' that year. He really did leave it about Pentecost (57. A. D.). Cf. Acts 19. 20. The allusion to Passover Imagery in connection with our Christian Passover, Easter (cli. 5. 7), makes it likely that the season was about Easter. Thus iho date of the Epistle is fixed with tolerable accur.acy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, 57 a. d. For otlier arguments, see Conybearb and Howson's Life and Ep. of at. Paul. The Epistle is written in the name of Soslhenes "(our) brother." Birks supposes he is tlie same as the Sosthenes, Acts 18. 17, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses (u. J, Ac.) using the first person: so Timotliy is introduced, 2 Corinthians 1. 1. The bearers of the Epistle were probably Stephanas, Fortuuatus, and Achaicus (see the subscription), whom he mentions (ch. 16. 17, 18) as with him tlien, but who he implies are about to return back to Corinth ; and therefore he commends them to the regard of the Corinthians. that he was supported by leading brethren. Galllo had driven the Jews who accused Paul from the judgmentseat. The Greek mob, who disliked the Jews, took the opportunity then of beating Sostlienes tlie ruler of the Jinvish synagogue, wliilst Galllo looked on and refused to interfere, being secretly pleased that the mob should second his own contempt for the .lews. Paul probably at this time had showed sympathy for an adversary in distress, whicli issued in the conversion of the latter. So Crispus also, the previous chief ruler of the synagogue, had been converted. Saul the persecutor turned Into Paul the apostle, and Sosthenes the leader in persecullou against that apostle, were two trophies of Divine grace that, side by side, would ai)i)eal with double power to the Church at Corinth. [HiuK.s.] !4. the- <'U«r«>h of God—He calls it so notwithstanding Its many blots. Fanatics and .sectari(>s vainly think to anticipate the linal sifting of the wheat and tares (Matthew 13. 27-.'!0). ' It Is a dangerous tomplatlon to thtnk there Is no Clinreti where there Is not apparent perfect parity. He »vhe thinks so, must at last m parate from all others ii:id think himself the only holy man in the world, or cm-
CHAPTER I.
Ver. 1-81. The Insckiption ; Thanksoivinq for tub Spiritual state of thI'-, Corinth r an Ciiurcii ; Reproof OF Party Uivisions: His own Method of 1'rkaching ONLY Christ. 1. called to 6e—Found in some,' not in others, of the oldest MSS. Possibly inserted front Romans 1. 1; but as likely to be genuine. 'J'l-aiinliitr, lit., "a called aposlle." [Con VBKAKE and Howson.] tlirous'' . . . will of <jio<l—not because of my own meril. Thus St. Paul's call as "an apostle by the will of God," wliilst constituting the ground of the authority he claims in the Corinlhian Cliurdi (cf. Galatians 1.1), is a reason for humility on his own part (ch. 15.8, 10). [Hengel.] In as Ruming the ministerial olliceaman sliould see he does so not of his own impulse, but by the will of (iod (Jerei.nah
23. 21>; I'aul if loft to his own will would ncver have been an apostle (Ilomans 9. 16). Sostlicuis—S(!e my Introduction. A.ssocla Kid by St. Paul with himself in the inscription, eitlier in modesty, .Sosthenes being his inferior 'Chrysostom I, or in order that the name o'' i.. " brol her" of note in (Jorinth (Acts 18. 17) might give weight '.o liis Epistle and might show, in opposition to his dctiactor.s. tablisb 1) peculiar sect with a few liypocrltes. 11 wm
SUPPOSED TEMPLE OF MINERVA AT CORINTH ; A8CKIUED TO THE SEVENTH CENTURY B. C.
UbIKa tiF THE NECROPOLIS Of CYRKNE.
PauTs Thanksgiving for the Church. 1 CORINTHIANS I. He Exhorlc'h them to Unttif, for a certain tlir.e, but even to the end till the expected event happens'' (Romans 8. 19). [Tittm., Synonyms.] 8. Who—God, D. 4 (not Jesus Christ, d. 7, in which case It would be " in //ts day"), unto the end viz., " the coming of Christ." blameless in the day of . . . Christ—(1 Thessalonians 5. 23.) After tliat day there is no danger (Ephesians 4. 30; Philippians 1. 6j. Now is our day to work, and the day of our enemies to try us: then will be the da.v of Christ, and of His glory in the saints. [BEfGEL.] 9. faitlkful—to His promises (Philippians 1. 6 ; 1 Thessalonians 5. 21). called—according to His purpose (Romans ftnough for Paul in recognizing tlie Corinthians as a Church, that hii .saw among lliem evangelical doctrine, baptism, and til? Lord's Supper." [Calvin.] It was the Church of God, not of this or of that favourite leader. [Chrysostom.] at CorJntha Church at dissolute Corinth—what a paradox of grace ! aanctl Aed—consecrated, or set apart as holy to God in (by union with) Christ Jesus. In the Greek there are no words "to them that are;" translate simply, ."men sanctified," &c. called to be Mints—rather, "called saints;" saints by calling: applied by Paul to all professing members of the Church. As "sanctified in Clirist" implies tlie fountain sources of holiness, the believer's original sanctification in Christ
8. 28). unto . . . fellowslkip of . . . Jesus—to be fellowheirs with Christ (Romans 8. 17-28), like Him sons of God and heirs of glory (Romans 8. 30; 2 Thessalouians 2. 14; 1 Peter 5. 10; 1 John 1. 3). Chry.so.sto3I remarks that the name of Christ is oftener mentioned in this than in any otlier Epistle, the apostle designing tliereby to draw them away from their party admiration of particular teachers to Clirist alone. 10. Now—Ye already have knowledge, utterance, and hope, maintain also love, brethren—The very title is an argument for toi'e. by . . . Christ—whom (eh. 6. 11; Hebrews 10. 10, 14; 1 Peter 1. 2) in tlie' purposes of God's grace; so "called s'aints" refer to tlieir actual call (Romans 8. 30), and the end of that call that they should be holy (1 Peter 1. 15). witU all tUat in every place call upon . . . CUi-ist—The Epistle is intended for these also, as well as for the Corinthians. The true Catuolic Church (a teim first used by Ignatius, ad Smi/rnceos, c. 8) ; not consisting of those who call themselves from Paul, Cephas, or any other eminent leader.St. Paul wishes to be all in all to the Corinthians, and therefore names Him so often in this chapter, speak (v. 12), but of all, wherever tliey be, who call on Jesus as their Saviour in sincerity (cf. 2 Timothy 2.22). Still a genei-al unity of discipline and doctrine in the several churches is implied in ch. i. 17; 7. 17; 11. 16; 14. 33, 36. The •worship due to God is here attributed to Jesus (cf. Joel 2.
. . . same thing—not speaking different things as ye do {v. 12), in a spirit of variance, divisions lit., splitt breaches, but but rather, perfectly joined together— the opposite word to "divisions." It is applied to healing a wound, or making ivhole a rent, mind . . . Judgment— the view taken by the understanding, and the practical decision arrived at [Conybeare and Howson], as 32; Matthew 4. 10; Acts 9. 14). both tlieirs and ours—" in everjplace which is their home . . . and our home also;" this is added to include the Christians throughout Acliaia, not residing in Corinth the capital (2 Corintliians 1. 1). to what is to be done. The mind, within, refers to tilings to be believed: the judgment is displayed outwardly in tilings to be done. [Bengel.] Disposition—opinion. [Alford.] 11. (Ch. 11. 18.) by them . . . of . . . liottse of Chloe—The.v seem to have been alike in the confidence of St. Paul and of the Corinthians. The Corinthians "wrote'" to the apostle (ch. 7. 1) consulting him concerning certain points: marriage, the eating of things ofl'ered to idols, the decorum to be observed by women in religious assemblies. But they said not a syllable about the enormities and disorders that had crept in among them.
St. Paul feels the home of his converts to be also his own.
Cf. a similar phrase, Romans 16. 13. [Conybeare and HowsoN.] "Ours" refers to Paul and Sostheues, and the Corinthians' home. [Alfokd.] Beza better explains, " Both -their Lord and our Lord.'' All believers have one and the same Lord (ch. 8.6; Ephesians 4.5); a virtual reproof of the divisions of the Corinthians, as if Christ were divided (d. 13). 3. peace—peculiarly needed in the Corinthian Church, on account of its dissensions. On this verse see Romans 1. 7. 4. He puts the causes for praise and hope among them in the foreground, not to discourage them by the succeeding reproof, and in order to appeal to their better selves, my God—(Romans 1. 8; Pliilippians 1.3.) always— (Cf. Philippians 1.4.) tlie grace . . . given you—(Cf. v. 7.) by . . . Ctxrlat— lit., IN Jesus Christ given you as members in Christ. 5. utterance Alford from Menochius translates, "doctrine." Ye are rich in preachers or the preaching of the word, and rich in knowledge or apprehension of it: lit. (the) word (preached). English Version, as in 2 Corinthians 8. 7, is better: for St. Paul, purposing presently to dwell on the abuse of the two gifts on which the Corinthians most prided themselves, utterance (speech) and knowledge (ch. 1.
IViat information reached Paul by other quarters. Hence his language about those evils is, "It hath been declared unto me," &c. ; "It is reported commonly" (ch. 5. I, 2). Ail this he says beforebe notices their letter, \y\\\c\\ shows that the latter did not give him any intimation of those evils. An undesigned proof of genuineness. [Paley's IIorcB Paulince.] Observe his prudence: He names the family, to let It be seen that he made his allegation not without authority : he does not name the Individuals, not to excite odium against them. He tacitly implies that the information ought rather to have come to him directly from their presbyters, as they had consulted him about matters of less moment, contentions—not so severe a word as "divisions," lit., schisms {Margin, v. 10). 1^. this I say—this is what I mean in saying "contentions" (v. 11). every one of you saith—Ye say severally, glorying in men" (i;. 31; ch. 3. 21, 22), one, I am of Paul;' another, I am of Apollos, &c. Not that they formed defi.- nite parties, but they individually betrayed the spirit of party In contentions under the name of different favourite teachers. St. Paul will not allow himself to be flattered even by those who made his name their part,v cry, so as to connive at the dishonour thereby done to Clirist. These probably were converted under his ministry. Those alleging the name of Apollos, Paul's successor at Corinth (Acts. 18. 24, &c.), were persons attracted by his rhetorical st.yle (probably acquired in Alexandria, ch, .I.
30; 3.18; 4. 19; ch. 13. and 14.), previously gains their goodwill by congratulating them on having tliose pifts. 6. According a.s the testimony of (of, and concerning) Clirist (who is both tlie object and author of this testimony [Bengel]; ch. 2. 1; 1 Timothy 2. 6; 2 Timothy 1. 8) was confirmed among [Alford] you, i. e., by God, through my preaching, and through the miracles accompanying it (ch. 12. 3; Mark 16. 20; 2 Corinthians 1. 21, 22; Galatians 3. 2,5; Ephesians 4. 7, 8; Hebrews 2.4). God confirmed (cf. Philippians 1. 7; Hebrews 2. 3), or gave efl'ect to the Gospel among (or better as English Version, "in") the Corinthians by their accepting it and setting their seal to its truth, through the inward power of His Spirit, and the outward gifts and miracles accompanying It. [Calvin.] 7. ye come behind—are inferior to other Christians elsewhere. [Grotius.] In no gift—Not that all had all
6), as contrasted with the "weak bodily presence" and "contemptible speech" of the apostle. Apollos, doubtless, did not willingly foster this spirit of undue preference gifts, but different persons among them had difierent gifts (ch. 12. 4, &c.). waiting for . . . coming of . . . ChrUt—The crowning proof of their "coming behind in no gift;" faith, fiope, and love, are all exercised herein (cf. 2 Timothy 4. 8; Titus 2. 13). "Leaving toothers their meMEiNTO MORI (remember death), do thou earnestly cherish this Joyous expectation of the Lord's coming." [Benof.l.] TUe Greek verb Implies, " to expect constantly, not only (ch. 4. 6, 8); nay. to discourage It, he would not repeat his visit just then (ch. IG. 12). I of Cephas—Prolialily Juda-
Izers, who sheltered themselves under the name of St. Peter, the apostle of the circumcision (Cephas is the Hebrew, feter tlie Greek name; Jolin 1.42; Galatians 2.11, &c.) : the subjects handled In chs. 7.-9. were probably sug« gested as matters of doubt by them. The Church there
God Destroyeth the Wisdom of the Wise 1 COEINTHIANS I hj the Foolishncxs of Fieaching. began from the Jewish synagogue, Crispus t)ie chief ruler, and 8ostheues liis successor (probably), being converts. Hence some Jewish leaven, though not so much as elsewhere, is traceable (2 Corinthians 11.22). J'clriiim' afterwards sprang up much more rankly at Rome. If it be wrong to boast "I am of Peter," how much more so to boast " I am of the Pope !" [Bengel.] I of Clirist—A fair pretexli used to slight the ministry of Paul and their otlier teachers (ch. 4. 8; 2 Corinthians 10. 7-U). 13. Is Clirist divided 1 — into various parts (one under one leader, another under another). [Alford.] The unity of His body is not to be cut in pieces, as if all did not belong to Him, the One Head, was Paul cincilied for you T In the Greek the interrogation implies that a strong negative answer is expected : " Was it Paul (surrli/ you will not say so) that was crucified for j'ou 7" In the former question the majesty of "Christ" (tlie Anointed One of God) implies the impossibility of His being "divided." in tlie latter, "Paul's" insignificance implies theimpossiliilityof his being tlie head of redemption, "crucified for" them, and giving his name to the redeemed. This, which istrueof PauI the/o(fnrfe)'Of the Church of Corinth, liolds equally good of Cephas and Apollos, who had not such a claim as I'aul in the Corinthian Church. «rucifled . . . baptized—Tliecross claims us for Christ, as redeemed by Him; baptism, as dedicated to Him. ill filename—rather, "into the name" (Galatians 3. 27), iinplj-ing the incorporalion involved in tlie . idea of baptism. 14. I thank God's providence now, whoso ordered it that I baptized none of you but Crispus (the fortner ruler of the s.vnagogue. Acts l.S. 8) and Gains (written by the Romans Caius; the host of Paul at Corinth, and of the Church, Romans l(j. 23; a person therefore in good circumstances). Baptizing was the office of tlie deacons (Acts 10. 48) rather than of the apostles, wliose
16). \'Vh at seems to the world " weakness".in God's plan of salvation [v. 2.5), and in its mode of delivery by His apostlo (ch. 2. 3) is really His mighty " power." What -seems " foolishness" because wanting man s " wisdom of words" (v. 17), isreally the highest "wi.sdom of God'" (t). 24). 10. I will destroy—Slightly altered from the LXX., Isaiah 29. 14. The Ilebretv is, "The wisdom of the wise shall perish, and the understanding of their prudent men shall be hid," St. Paul by inspiration gives the sense of the Spirit, by making CiOD the cause of their wisdom perisliing, &c., "I will destroy," &c. understanding of tl»e priulent lit., of the u}xderstanding ones. 30. Where! &c.—Nowhere; for God "brings tliem to naught" {v. 19). the wise—generally, the scribe — Jewish. [Alford.] the disputer — Greek. [Alfokd.] Cf. the Jew and Greek of this w-)r,'*i contrasted witli the godly wise, v. 22. 23. "Vitrinoa thinks the reference is to the.le wish discourses in thesvaagogue, Z>ara«c/io^/i, from a root " to dispute." "questions," Acts 26. 3 ; Titus 3. 9. If so, " wise" refers to Greek wisdom (cf. v. 2'2). St. Paul applies Isaiah 33, 18 fiere in a higher sense; there the primary reference was to temporal deliverance, here to external; i>. 22, which is in tiireefold opposition to v. 18 there, sanctions this higher application; the Lord in the threefold character being the sole ground of glorying to his people, of this world. . . of this world—rather, "dispensation (or age) . . world ;' the Greek words are distinct. The former is here this age or worldly order of things in a moral point of view, as opposed to the Christian dispeusatlou or ordet" of things. The latter is the world viewed externally and cosmicall5'. made foolish—shown the world's philosophy to be folly, because it lacks faith in Christ crucified. [CiiRVSOSTOM.] Has treated it as foUj-, and not used its help in converting and saving men {v. 26, 27). [E.sTirs.] ai. after that—rather, whereas, in the wisdom of God —in the wise arrangement of God. world by wisdom rather, " by its wisdom," or its philosophy (John 1. 10 ; Romans 1.28). kjiew not God—whatever other knowledge office was that of establishing and superintending generally tlie churches. The deacons had a better opportunity of giving the necessary course of instmction preparatory to baptism. Crispus and Gaius, &c., were proliably among the first converts, and hence were baptized by Paul liiniit attained (Acts 17.23,27). Tlie deistic theory that man can by the light of nature discover his duty to God, is di.sproved b.v the fact that m.an has never discovered it without revelation. All the stars and moon cannot make it day; tliat is the prerogative of the sun. Nor can nature's highest gifts make the moral day arise; that is the ottice of Clirist. Even the Jew missed this knowledge, in so far as he followed after merecarnal jcortd-wisdom. it pleased God—.St. Paul refers to Jesus' words (Luke 10. 21). by tlie foolishness of preaching—by that preaching which the world (unbelieving .Tews and Gentiles alike) deem/oo/iViself, wiio founded the Church. 1.5. Lest—Not that I'aul had thjs reason at the time, but (Jod so arranged it that none might say. [Alford.] 16. honseltold of .Stejtlinnns —"Tlie lirst-fruits of Aeliaia," i. e., among tlie lirst converted there (ch. 16. 1.5, 17). It is lilcely that such "households" included infants (Acts 16.33). The history of the Church favours this view, as infant bajitism was the usage from the earliest ages. 17. St. Paul says this not to depreciate baptism ; for he exalts it most highly (Romans 6.3). He baptized some first converts; and would have baptized more, but that his and the apostles' peculiar work was to preach the Gospel, to found by their autoptic testimony particular churches, and then to superintend the churches in general, sent me—lit., as an apostle, not to F>n]>tlze—even in Cluvist's name, much less in my own. not with wisdom of words—or speech; philosophicul reasoniny set olf with oratorical laiiguac/e and secular learning, which the Corinthians set so undue a value upon (v. h\ ch. 2. 1, 4) in Apollos, and the want of which in ness. save tJiemOiat believe—(Romans 1. 16.) 'i'i. For—lit.. Since; seeing that. This verse illustrates how the " preaching" of Christ crucified came to be deemed " foolishness" (v. 21). a sign—The oldest MSS. read "signs." The singular was a la ter correction from IMatthew 12. 38 ; IG. 1 ; John '2. 18. The signs the Jews craved for were not mere miracles, but direct tokens from heaven that Jesus was Messiah (Luke II.
16). (Jreeksseek . . . wisdom— uiz., a philosophic demonstration of Christianity. Whereas Christ, inst'ead of </<•- monstralive proof, demands faith on the ground of His ivord, and of a reasonable amount of evidence that the alleged revelation is His word. Christianit.y begins not with solving intellectual difiicultles, but with satisfying
St. I'aiil they wire dissatisfied with (2 Corinthians III. ID), cross of Cltrist—the sum and substance of the Gospel (r..
23 ; ch. 2. 2), Christ crucified, be made vf none eflect—/iV., be made void (Romans 4.14); tuz., by men thinking more of the human rea.lonings and eloquence in which the Gospel was set forth, than of the (iospel itself of (,'hrist tile heart that longs for forgiveness. Hence not the refined Greeks, but the theocratic Jews were the cho.sen organ for propagating revelation. Again, intellectual Athens (Acts 17. 18-21, &c.) received the gospel less readily than commercial Corinth. 23. we—Paul and Apollos. Christ crnclfled—The (rrccfc expresses not the mere fact of His crucill.xion, l)ut the ;)C) ma»icn<c/i«mc<(,'r acquired by crucified, tlie sinner's only remedy, and God's highest exhibition of love. 18. prenehing, itc. lit., the word, or Bpeech as to the cross; in contrast to the "wisdom of words^^ (so calleil), v. 17. tlioin that perlsli— rather, them that are perisliinc/, viz., by pnferriug human " wisdom of th(> transaction, whereby He Is now a Saviour (Galatlans words" to tin? doctrine of the "cross of Christ." It is not the final state that is referred to; but, " them that are in Hie way of perishing." So also in 2 Corinthians 2. l.'j, 16. us wltlch are snveil—In the Greek the co Uotation is more modest, "to tlum that are being saved (that are In the
3. 1). ((iuEEN.] A Messiah ((^hrist) crnclfled was the stone on which the Jews stumbled (Matthew 21. 44). The opposition of Jew and (ientile alike shows that a religion so seemingly contemptible In its origin could not liavesnoceeded if Itlftul not been divine, unto the tJreeks—the oldest MSS. read " unto the Gentiles." 3-1. enlled—(cf. f w.'iy of salvation) as," t. e,, to which class wc bi'long. p<»%ver of tJod— which includes in it that it is "the wisdom of God" {v. 'li,. God's powerful instrument of salvation; the highest exhibition of (Jod's power (Roians I. 204
26.) The same class as the " us which .are (being) saved" (r. 18); the elect, who have obeyetl the call; called ellectii-
Xot the Wise, but the Foolish, called. 1 CORIXTIIIAXS II. Paul Dcdareth the Manmr of his Preaching. ing the plan for us ("abounded toward us in all wisdom," Ephesians 1. S), and " redemption," Uw flnal complvlion of the scheme in the deliverance of ll)e body (the position of "redemption" last shows tliat this limited .sense is the one inten(it'd hei-e). Luke 21. 2S; Romans S. 2:!; Ephesians ally (Komans 8. 2S, 30). Christ—" Cnicified is not here added, because when the ott'ence of the cross is overcome, "Christ" is received in all His relations, not only in His cross, l)ut in His life and His future kingdom, power—so meeting all tlie reasonable requirements of the Jews who
1. 14 ; 4. :!0. redemp Sion— whereasonce we wee "despised." 31. fjlory in . . . Lord—^Jeremiah 9. 2.S, 24)—in opposition to " rtesli glorying in His presence " {v. 29). In contrast to morbid slavisli self-abasement, St. Paul joins witli humility the elevating consciousness of our true dignity in Christ. He who glories is to glory in the Lord, not in the flesh, nor in the world.
Bouglit "a sign." Tlie cross (tlie death of a slave), which to the Jews (looking for a tef Viporal Messiah) was a "stnmbli.ig-block," is really " the power of God" to the ualvntion of all who believe, wisilom of God—so really exhibiting, and In the highest degree (if they would but tiee it), that which the Greeks sought after—?c/.«?&m (ColosSians 2. 3). 35. foolisltness of God i. e., God's plan of salvation which men deem "foolishness." wea Uness of God — Christ "crucified through weakness" (2 Corinthians 13.
CHAPTER II.
Ver. 1-16. St. Paul's .Subject of Preaching, Christ Crucified, not in worldly, but in heavenly, Wispom among the perfect. 1. and i—so i, [conybeare] as one of the " foolish, weak, and despised " instruments employed oy God (ch. 1. 27, 28); "glorying inthe Lord,"not in man's wisdom (ch. 1. 31). Cf. ch. 1. 23, " We." when 1 came—(Acts IS. 1, Ac). Paul might, had he pleased, have used an ornate style, having studied secular leiirning at Tarsus of Cilicia, which Strabo preferred as a school of learning to Athens or Alex.mdria ; here, doubtless, he read the Cilician Aratus' poems (which he quotes. Acts 17. 28),an(l Epimenides (Titus 1. 12), and Menander (1 Corinthians 15. 33). Grecian intellectual development was an important element in preparing the way for the Gospel, but 4, the great stumbling-block of the Jews), yet "living by the power of God." So He perfects strength out of the veakness of His servants (ch. 2. 3 ; 2 Corinthians 12. !)). 36. ye see— rather, from the prominence of the verb in the Greek, "see "or " consider " (imperative). [Alford from Vulgate and lREN.s;us.] your calltiii; . . . are called—\nStead of the words in italics, supplied by English Version, supply, " were your callers." What .St. Paul is dwelling on (ef. V. 27, 28), is the weakness of the instrumentality •which the Lord employed to conveit the world. [Hinds and Whately ; so Akselm.] However, English Version accords well with v. 24. "The whole history of the expansion of the Cliurch is a progressive victory of the ignorant over the learned, the lowly over the lofty, until the emperor himself laid down his crown before t lie cross of Christ." [Ol.SHAU.SEN.] wise . . . after tlie tiesh—the wisdom of this world acquired by human study without the Spirit. Contrast Matthew 16. 17. 37. tlie foolish tlilmgs—a general phrase for all persons and things foolish. Even things (and those, too, /oo/«7t things) ave chosen b.y God to confound persons, (and those too persons who are v:ise). This <eems to me the force of the change from neuter to masculine, to confoiiiul—The Greek Is stronger, "that He ^ight confound (or put to shatne)," &c. God confounds it failed to regenerate the world, showing that for this a superhuman power is needed. Hellenistic (Crrecizing) Judaism at Tarsus and Alexandria was the connecting link between the schools of Athens and those of the Rabbis. No more fitting birth-place could there have been for the apostle of the Gentiles than Tarsus, free as it was from the warping influences of Rome, Alexandria, and Athens. He had at the same time Roman citizenship, which protected him from sudden violence. Again, he was reared in the Hebrew Divine law at Jerusalem. Thus, as the three elements, Greek cultivation, Roman polity (Luke 2. I), and the Divine law given to the Jews, combined just at Christ's time, to prepare the world for the Gospel; so the same three, by God's marvellous providence, met together in the apostle to the Gentiles. [Conybeare and HowsoN.] testimony of God — "the testimony of Cltrisf (ch. 1. 6), therefore Christ is God. 3. The GreeA: implies, "The only definite thing that I made it my business to know among you, was, to know Jesus Christ (His person) and Him crucified (His ofllce) [Alford], not exalted on the earthly thr<me of David, but executed as the vilest malefactor. The historical fact of Christ's crucifixion had probaldy been put less prominently forward by the seekers after human wisdom in the Corinthian ChuKch, to avoid offending learned heathens and Jews. Christ's 7)f?'.>.o?i and Christ's '.he wise by ef Teeting through His instruments, without human wisdom, what the worldly wise, with it, cannot ef Tect, viz., to bring men to salvation, chosen . . . chosen —The repetition indicates the gracious delilierateness of God's purpose (James 2. 5). US. yea, and things which ire not Yea is not in the Greek. Also some of the oldest MSR. omit "and."' Thus the clause, "things which are not " (are regarded as naught), is in apposition with " fooll.sh . . . weak . . . base (i. e., low born) and despised thingsi." God has chosen all four, though regarded as things tliat ore no<, to bring to naught things that are. 29. no flesh. . . gloi-y—For they who try to glory (boast) becavise of human greatness and wisdom, are "confounded " or pnl to shame (r. 27). Flesh, like "the flower of the field," is beautiful, liut frail (Isaiah 40. 6). in his presence—We are to glory not /je/bre Him, but in Him. [Bexgel.] 30. Bnt ofj Uce constitute tliesum of the Gospel. 3. I—the preacher: as u. 2 describes the svbjecl, " Chriat crucified," and v. i. the mof/e of preaching : " my speech . . . not with enti<-ing words," &c., "but demonstration of the Sjiirit." weakness—personal and bodily (2 Corintliians 10.10; 12.7, 9; Galatians 4. 13). trembling—(cf. Philipplans 2. 12). Not personal fear, bat a trembling anxiety to perform a duty. . . ye— in contrast to them that "glory" in worldly wisdom and greatness, of him are—not of yourselves (EplieSlans 2. 8), but of Him (Romans 11. ,S6). Fro,.i Him ye are (i.e., have.spirilual life, who once were spiritually among the " things which are not," d. 28). in Christ—l)y living anion wit h Him. Not " in the flesh " (u. 2(5, 20). of God— from God ; emanatlng/rom Him and sent by Him. is made unto U8 has beenmadeio us, to oureternal gain, wisdom —unattainaiile by tlie worldly mode of seeking it (i\ 19,20; contrast Colo.-sians 2, .3; Proverbs 8. ; Isai.ah !). (i). By it we become " wise unto salvation," owing to His wisdom in originating and executing the plan, whereasonce we were anxious conscientiousness, as proved by the contrast to "eye-service" (Ephesians 6.5). fCONYnEAiiio and IlowSON.] 4. my speech—in private, preaching—in iniblic. [Bengel.] Alford explains It, My discourse on doctrines, and m2/preac7i()?»/ or announcement of facts, enticing— rather, 7)ers?<«.v/i;^'. man's wisdom—"man's" is omitted in the oldest authorities. Still "wisdom" does relV'r to man's wisdom, demonstration of . . . .Spirit, Ac. persuasion Is rhan's means of moving his fellow-man. God's means is demonstration, leaving no doubt, and inspiring implicit faith, by the powerful working of the Spirit (then exhibited both outwardly by miracles, and inwardly by working on the heart, now in tl>e latter and the: more Important way only, (Matthew 7. 29; Acts 6. 10; Hebrews 4.
"fools." rli;l>tcous«es« — the ground of our justification (Jeremiah Zi.'\(>; Romans 4. 25; 2Corinthians.5.21); wliereaa once we were "veak" (Romans .5. 6). Isaiah 42. 21; 45.24. B«n«tllic«tion — by His Spirit; whereas formerly we were " l)ase." Hereafter our righteousness and sanctlflc.ation alike shall be both perfect and inherent. Now the righteousness wherewith we are Justified is perfect, bnt not inherent ; that wherewith we are sanctified is inherent, but not perfect. [Ho0KKi«.] Now sanctification is perfect in principle, but not in attainment. These two are Joined in the (V»wA; as forming essentially but mie thing, as diRlingnlHlied from the "wisdom • -n detnsing and execut-
12; cf. also Romans 15. 19). The same simjile power accompanies Divine trnth now, producing certain persuasion and conversion, when the Spi^-it demonstrates by iu
PauCs Preaching Consists in the Powei of Gnd, 1 rORIXTHIANS IT. and so Excelleih the Wisdom of the Wvrld
5, stand In . . . wisdom of men—rest 0)i it, owe its origin and continuance to it. 6,7. Yet the Gospel preacliing, so far from being at variance with true " wisdom,"
Isaiah 64. 4). The exceptive words, "O God, beside (i. e., except) tiiee," are not quoted directly, but are virtually expressed in the exposition of them (ti. 10), " None but thou, O God, seest these mysteries, and God hath revealed them to us by His Spirit." entered tit., come up into the heart. A Hebraism (cf. Margin, Jeremiah 3. 16). In Isaiah 64. it is 'Prepared {lit., "will do") for him that waiteth for him," liere, "for them that love Him." For Isaiah spake to them who waited for Messiah's appearance as future; St. Paul, to them who love Him as having actually appeared (1 John 4. 19), cf. v. 12, " the things that are freely t,iven to us of God." [Bengel.] 10. revealed
Is a wisdom inflnitelj' higher than tliat of tlie wise of tlie world, we speak—resuming " we" (preachers, I, Apollos, &c.) from "we preach" (ch. 1. 28), only that here, "we speak" refers to something less public (cf. v. 7. 13, " mj'stery," "hidden") than "we preach," which is public. For "wisdom" here denotes not the wliole of Christian doctrine, but its sublimer and deeper principles, perfect —those matured in Christian experience and knowledge alone can understand the true superiority of the Christian wisdom whieli St. Paul preached. Distinguished not only from worl'dJy and natural men, but also from babes, who though " in Christ" retain much that is "carnal" (ch.3. 1, . . . by . . . Spirit—the inspiration of thoughts (so far as truth essential to salvation is concerned) makes the Christian (ch. 3. 16; 12. 3; Matthew 16. 17; John 16. 13; 1 John 2. 20, 27); that oiivords, the prophet (2 Samuel 23. 1, 2; 1 Kings 13. 1, 5), "by tU&word of the Lord" (v. 13; John 20. 30, 31 ; 2 Peter 1. 21). The secrets of revelation are secret to some, not because those who know them will not reveal them (for Indeed, the very notion of revelation implies an unveiling of what had been veiled), but because tliose to whom they are announced have not the will or power to comprehend them. Hence the Spirit-taught alone know these secrets (Psalm 25. 14; Proverbs 3. 32; John 7. 17; 15. 15). unto us—the "perfect" or fully matured in Christian experience
2). and cannot tlierefo're understand tlia deeper trutlis of Christianity (ch. 14. 20; Philippians 3. 15; Hebrews 5. 14).
St. Paul does not mean by the " mystery" or "hidden wisdom {v. 7), some hidden tradition distinct from the Gospel (like the Churcli of Rome's "disciplina arcani," and doctrine of reserve), but the unfolding of the treasures of knowledge, once hidden in God's counsels, but noiu announced to all, which would be intelligently comprehended in proportion as the hearer's inner life became perfectly ti-ansformed into the image of Christ. Cf. instances of such " mysteries," i. e., deeper Christian truths, not preaclied at St. Paul's first coming to Corinth, when he confined himself to the fundaniental elements (u. 2), but now spoken to the " p_erfect" (ch. 15. 51 ; Romans 11.
6). Intelligent men may understand the outline of doctrines; but without the Holy Spirit's revelation to the heart, these will be to them a mei-e outline—a skeleton, correct perhaps, but wanting life [Cautions for the Times, xiv.] (Luke 10. 21). the Spirit searcheth—working In us and with our Spirits (cf. Romans 8. 16, 26, 27). The Old Testament shows us God (the Father) for us. The Gospels, God (the Son) witli us. The Acts and Epistles, God (the Holy Ghost) in us [JIonod] (Galatlans 3. 14). deep things of God—(Psalm 92. 5.) His Divine nature, attributes, an{l counsels. The Spirit delights to explore the infinite depths of His own Divine mind, and then i-eveal them to us, according as we are capable of understanding them (Deuteronomy 29. 29). This proves the personality and Godhead of the Holy Ghost. Godhead cannot be separated from tlie Spirit of God, as manhood cannot bo separated from the spirit of man. [Benoel.] 11. what man, &c.—lit., who of men knoweth the things of a MAN, save the spirit of that man f things of God knoweth no man—rather, "none knoweth," not angel or man. This proves the ii,nposslbllity of any knowing the things of God, save by the Spirit of God (who alone knows them, since even in the case of man, so infinitely inferior in mind to God, none of his fellow-men, but his own spirit alone knows the tilings liidden within him). ISJ. we . . . received, not . . . spirit of . . . world—the personal evil "spirit that now worketh In thechildren of dlsobeilienco" (Ephesians 2. 2). This spirit is natural in the unregeiier-
25; Ephesians 3. 5, 6). "Perfect" is used not of absolute perfection, but relatively to " balses," or those less ripe in Christian growtli (cf. Philippians 3. 12, 15, with 1 John 2.
12-14). " God" iv.l) is opposed to the world, the apostles to " the princes (great and learned men) of this world" (v.
8; cf. oh. 1.20). [Bengel.] come to naught—nothingness (ch. i. 2S). They are transient, not immortal. Tlierefore, their wisdom is not real. [Bengel.J Rather, translate with Alford, " Wliich are being brought to naught," viz., by God"s choosing the " things whicli are not (tlie iveak and despised things of the Gospel), to bring to naught (tlie same verb as here) tilings that are" (cli. 1. 28). 7. wisdom of God—emph.atically contrasted witli the wisdom of men and of this world (v. 5, 6). In a mystery — connected in construction with " we speak :" We speak as dealing with a mysterj', i. e., not something to be kept hidden, but what heretofore was so, but is now revealed. Whereas tlie Pagan mysteries were revealed only to a cliosen few, the Gospel mysteries were made known to all who would obey the truth. " If our Gospel be hid, it is hid to them tliat are lost" (2 Corintliians 4. 3), "wliom the God of this world hath blinded." Ordinarily we use "mystery" in reference to those from whom the knowledge is withheld; the apostles, in reference lo those to whom it is revealed. [Whately.] It is lildden before it is lirouglit forward, and wlien it is liroiiglit forward it still remains hidden to those that are imperfect. [Bbngkj..] ordnined—^(7., foreordained (cf. v. 9), " prepared for them that love Him." before the tvoi ld—rather, " before the ages" (of time), i. e., from eternity. This infinitely antedates worldly wisdom In antiquity. It was before not only the wisdom of the world, but eternally before the world itself and its ages, to our glory—ours both now and hereafter, from "the Iord of glory" (v. 8), who brings to naught "the princes of this world." 8. Which—wisdom. The strongest proof of the natural man's destitution of heavenly wisdom, cniclfled . . . Lord of glory—implying the Inseparable connection of Christ's humanity and His divinity. The Lord of glory (which He had in His own right before the world was, John 17. 4, 24) was crucifled. 1>. But—(it has ha.ppeneo) as it is written. Eye hath not seen, &c.—Al.- vonn translates, "Tlie things which eye saw not, &c., the things which God prepared, &c., to us God revealed through His .Spirit." Thus, however, the "but" of v. 10 ntP, and needs not to be received. Spirit which is of God — /. e., which comes FitOM God. We have received it only by the gift of Go<l, whose Spirit it is, whereas our own spirit is the spirit that is in us men (i>. 11). that we might know . . . things . . . freely given ... of God present experimental knowledge, to our unspeakable comfort, of His deep mysteries of wisdom, and of our future possession of the good " things which God hath prepared for them that love Him" (v. 9). 13. also—we not only know by the Holy Ghost, but we also speak the "things freely given to us of God" (v. 12). which the Holy Ghost teacheth—the old MSS. read "the Spirit"' simply, without "Holy." comparing spiritual things with spiritual—expounding the Spirit-Inspired Old Testament Scripture, by comparison with the Gospel which .lesus by the same Spirit revealed [GuoTius]; and conversely illustrating the Gospel mysteries by comparing them with the Old Testament types. [Chuysostom.] So the Greek word is translated, "comparing" (2 Corinthians
Is ignored. Uathor construe, as EsTius, "('We speak,' supplied from v. 8), things which eye saw not (heretofore),
10. 12). WAHt, ( Clavis) translates, " explaining (as tlie Greek
Is translated. Genesis 40. 8, LXX.) to spiritual (i. e., ^ilrlttaught men) men, spiritual things (the things which we ourselves are taught by the Spirit)." Spirlt-tauglit men alone can comprehend spiritual truths. This accords
&c., things wlihh God prepared, &c. But God revealed them to us, Ac." The quotation is not a verbatim one, but an Inspired exposition of the "wisdom" (v. 6. from 2(56
Natural Man Void of Unde,standing. 1 CORINTHIANS III. Neither Paul nor Apollus A nything.
CHAPTER III. Ver. 1-23. St. Paul could not speak to them of deep Spiritual Truths, as they were carnal, contending FOR THEIR SEVERAL TEACHER.S; THESE ARE NOTHing but worker.s for god, to whom they must give Account in the Day of Fiery Judgment. The Hearers ARE God's Temple, which they mu.st not Defile by Contentions for Teachers, who, as well as all things, are theirs, being Christ's. 1. And I—i. e., as the natural (animal) man cannot receive, so I also could not speak unto you the deep things of God, as I would to the spiritual; but I was compelled to speak to you as I would with V. 6, 9, 10, 14, 15; ch. 3. 1. AiroRD translates, "Putting together (combining) spirituals with spirituals;" i. e., attaching spiritual words to spiritual things, which we Bbould not do, if we were to use words of worldly wisdom to expound spiritual things (so d. 1, 4; 1 Peter 4. 11). Perfiaps the generality of the neuters is designed to compre bend tliese several notions by implication. Comparing, or combining, spirituals with spirituals; implying both that sp.ritual things are only suited to spiritual persons (bo "tilings" comprehended persons, ch. 1. 27), and also that spiritual truths can only be combined with spiritual (not worldly-wise) words, and lastly, spirituals of the Old and New Testaments can only be understood by mutual comparison or combination, not by combination with worldly "wisdom," or natural perceptions (ch. 1. 21, 22; 2. to MEN OF flesh. The oldest MSS. read this for " cai nal." The former {lit., fleshy) implies men wholly©/ flesh, or natural. Carnal, or fleshly, implies not tliey were wholly natural or unregenerate (ch. 2. 14), but that they had much of a carnal tendency; e.g., their divisions. St. Paul had to speak to them as he would to men wholly natural, inasmuch as they are still carnal (v. 3) in many respects, notwithstanding their conversion (ch. 1. 4-9). babes—contrasted with the perfect (fully matured) in Christ (Colosslans 1. 28; cf. Hebrews 5. 13, 14). This implies they were not men wholly of flesh, though carnal in tendencies. They had life in Christ, but It was weak. He blames them for being still in a degree (not altogether, cf. ch. I. 5, 7; therefore he says " as")babes in Clirist, when by this time they ought to ha%'e "come unto a perfect man, unto the measure of the stature of the fulness of Christ" (Epheslans4. 13). In Romans 7. 14, also the oldest MSS. read, " I am a man of flesh." a. (Hebrews 5. 12.) mlllc—the elementary "principles of the doctrine of Christ" (ch. 6. 1). 3. envying—jealousy, rivalry. As this refers to their feelings, "strife " refers to their words, and " divisions" to their actions. [Bengel.] There is a gradation, or ascending climax: envying had produced strife. a,ni\ strife rfiri*- ions (factious parties). [Grotius.] His language becomes severer now as He proceeds; in ch. 1. 11 he had only said "contentions," he now multiplies the words (cf. the stronger term, ch 4.6, than in ch. 3.21). carnal-for "strife" is a "work of the flesh" (Galatians 5.20). Tlie " flesh " includes all feelings that aim not at tl)e glory of God, and the good of our neighbour, but at gratifying self, walk as men—as unregenerate men (cf. Matthew IG. Zi). "After the flesh, not after the Spirit" of God, as becomes you as regenerate by the Spirit (Romans 8.4; Galatians
1, 4-9; cf. Psalm 119. 18). 14. natural man—lit., a man of tnimal soul. As contrasted with the spiritual man, he is governed by the animal soul, which overbears his spirit, which latter is without the Spirit of God (Jude 19). So the animal {English Xersion, " natural") body, or body led by the lower animal nature (including both the mere human fallen reason and heart), is contrasted with the Spiritquickened body (ch. 15. 44-46). The carnal man (tire man led by bodily appetites, and also by a self-exalting spirit, estranged from the Divine life) is closely aliin ; so too the "earthly." "Devilish," or "demon-like;" "led by an evil spirit," is the awful character of such a one, in Its worst type (James 3. 15). recelvetli not—though they are offered to him, and are "worthy of being received by all men" (1 Timothy 1. 15). they are foolisluicgs unto Iilm —whereas he seeks " wisdom" (ch. 1. 22). neit Uer can he —not only does he not, but he cannot know them, and therefor* has no wisli to "receive" them (Romans 8.7). 15. He that is spiritual lit., "the spiritual (man)." In V. 14, it is "A (not "the," as English Version) natural man."
The spiri'ual is the man distinguished above his fellowmen, as he in whom the Spirit rules. In the unregenerate, the spirit which ought to be the organ of the Holy Spirit (and which is so in the regenerate), is overridden bj' the animal soul, and is in abeyance, so that such a one is never called "spiritual." judgeth all things—and persons, by their true standard (cf. ch. 6. 2-4; 1 John 4. 1), in O for as he is spiritual. "Discerneth . . . is discerned," would better accord with the translation of the same Greek (v. 14). Otherwise for "discerned," in v. 14, trqnslate, "judged of," to accord with the translation, "judgeth . . . is judged," in this 15th verse. He has a practical insight into the verities of the Gospel, though he is not infallible on all theoretical points. If an individual may have the Spirit without being infallible, why may not the Church have the Spirit, and yet not be infallible (a refutation of the plea of Rome for the Church's infallibility, from Matthew 28. 20; John 16. 13) 7 As the believer and the Church have the Spirit, and are yet not therefore impeccable, so he and the Church have the Spirit, and yet are not infal-
5. 25, 26). 4. (Ch. 1. 12.) arc ye not carnal—the oldest MSS. read "Are ye not menf" i.e., "walking as men" unregenerate {v. 3). 5. Paul . . . Apollos—the oldest MSS. read in the reverse order, Apollos . . . Paid. He puts Apollos before himself in humility, who then—seeing then that ye severally strive so for your favourite teachers, "Who is (of what intrinsic power and dignity) Paul 7"
If so great an apostle reasons so of himself, how muchi more does humility, rather than self-seeking, become ordinary ministers! but ministers, &c.—the oldest M.S.S. have no "but." " Who is Apollos . . . Paul 7 (mere) ministers (a lowly word appropriate here, servants), by whorai (not "in whom ;" by whose ministrations) ye believed." aa< lible or impeccable. He and the Church are both infallible and impeccable, only in proportion to the degree in which they are led by the Spirit. The Spirit leads into all truth and holiness; but His Influence on believers and on the Church Is as yet partial. Jesus alone, who had the Spirit without measure (John .3. 34), is both infallible and impeccable. Scripture, because it was written by men, who whilst writing were infallibly inspired, is unmixed truth (Proverbs 28. 5; 1 John 2. 27). 16. For—proof of v.
. . . Iiord gave to every man—t. e., to the several hearers, for it was God that "gave the increase" (t>. 6). 6. I , . .. planted, Apollos watered—(Acts 18. 1 ; 19. 1.) Apollos at his own desire (Acts 18. 27) was sent by the brethren tO' Corinth, and there followed up the work which St. PauL had begun. God gave the increase i. e., the growth (v. 10;' Acts 18. 27). " Believed through flrcace." Though ministens» are nothing, and God all In all, yet God works by instru*- men ts, and promises the Holy .Spirit in the faithful use of means. This Is the dispensation of the Spirit, and our»- 15, that the spiritual man " is judged of no man." In order to judge the spiritual man, tlie ordinary man must "know the mind of the Lord." But "who of ordinary men knows" that? that he may instruct him—i. e., so as to be able to set Him right as His counsellor (quoted from Isaiah 40. 1.3, 14). So the LXX. translate the Greek verb, which means to prove. In Acts 9. 22. Natural men who Judge spiritual men, living according to the mind of God (" We have the mind of Christ"), are virtually wishing to instruct God, and bring Him to another mind, as counsellors setting to right their king, we have the mind of Chrlstlu our degree of capability to apprehend is the ministry of the Spirit. 7. neither is he that . . . anything . . . but God viz., is all in all. "God" Is em« phatically last In the Greek, " He that giveth the Increase- (namely), God." Here follows a parenthesis from v^* to u. 21, where "Let no man glory in men "stands in antithetic contrast to God here. 8. one—essentially in their aim they are one, engaged In one and the same ministry.; therefore they ought not to be made by you the occasloa of forming separate parties, and every man— ratber
It. Isaiah 10. refers to Jehovah; therefore, as it is applied aere to CrUt, He is Jenovan.
Crkl the Only Foundation. 1 CORINTHIANS III. Men Che Temples 0/ God, day. declare It—old English for "make it clear" (ch.
"Init every man." Though In their service or ministry, thoy are essentially "one," yet every minister is separately responsible in "his own" work, and "shall receive
4. 4). It shall be revealed by lire— it, i. e., "every man'fl work." Rather, "He," the Lord, wlui.se day it is (2 Thessalonians I. 7, 8). Translate lit., " Is being revealed (the present in the Greek implies tlie certainty and nearneM of the event. Revelation 22. 10, -20) in tire" (Malach. 3.2,3; his own (emphatically repeated) reward, aecordins to his oiim laliour." The reward is something over and aljove personal salvation H, 15; 2 Jolin 8). He shall he rewarded according to, not his success or the amonnt of work done, but " according to his own laliour." n shall be said to him, "Well done, thou good and (not stwcess-
4. 1). The fire (probably figurative here, as the goil, iiay
not purgatory (as Rome teaches, i.e., pttrificatorjt and punitive), hut probatory, not restricted to those dying
In "venial sin :" the supposed intermediate class between those entering heaven at once,and llifise dying in mortal sin who go to hell, but universal, testing the godly and ungodly alike (2 Corinthians 5. 10; cf. Mark 9. 49). This /ul, but) failh/ul servant, enter thou into the joy of thy Lord " (Matthew 25.23). 9. Trayislale, a,s the Grefk collocation of words, and the emphasis on "God" tlirice repeated, requires, " For (in proof that "eacii shall receive reward according to his own labour," viz., from God) it is fire is not till the last day, the snppo.scd fire of purgatory begins ut death. The fire of St. Paul is to try the worki the fire of purgatory the peisons, of men. St. Panl's fire causes "loss" to the sufferers; Rome's purgatory, great gain, viz., heaven at last to those purged by it, if only it were true. Thus this passage, quoted by Rome for, is altogether against, purgatoi-y. " It was not this doctrine that gave rise to prayers for the dead; but the practice of praying for the dead [which crept in from the affectionate but mistaken solicitude of survivors] gave rise to the doctrine." [Whately.] 14. abide—abide the testing of God that we are the fellow-workers (labouring tvi/h, but under, and belonging to Him as His servants, 2 Corinthians
5. 20; 6. 1 ; cf. Acts i5. 4; Note, 1 Thessalonians 8. 2) of God that ye are the field (or tillage,, of God that ye are the building." [Alfori>.] " Building " is a new image introduced here, as suited better than that of husbandry, to set forth the different kinds of teaching and their results, whicli he is now about to discuss. "To edify "or "build up " the Church of Christ is similarly used (Ephesians2. 21, 22; 4.29). 10. grace . . . given unto me—St. Paul puts this fire (Matthew 3. 11, 12). which he liath bnllt thereupon —Arhicii he liuilt on the foundation. rewar«l wages, as a builder, i. e., teacher. His converts built on Christ the foundation, through his faithful teaching, siiall be his "crown of rejoicing" (2 Corinthians 1. 14; Philippiansi first, to guard against seeming to want humility, in pronouncing himself "a 'wise master-builder," in the clause following. [Chrysostom.] The "grace" is that "given " to him in common with all Christians (i-. 5), only proportioned to the work which God had for him to do. [AlFORD.] wise i. p., skilfvl. His skill Is shown in his laying a foundation. The unskilful builder lays none (Tuke 6.
16; 1 Thessalonians 2. 19). 15. If ... be bnrnt—If any teacher's work consist of such materials as the fire will destroy. [Alford.] snffer loss— 1. e., forfeit tlie special " reward ;" not that lie shall lose salvation (which is altogether nfree gift, not a " reward" or wages), for he remains
4fl). Christ is the foundation (v. 11). another—who ever comes after me. Redoes not name vlpo/7o.>; for lie speaks generally of all successors, whoever tliej' he. His warning, "Let every man (every teacher) lake heed how," Ac, restill on the foundation (v. 12; 2 John l}\ saved ; yet so at by Are-rather, "so as through fire" (Zechariah 3.2; Amos fers toother successors rather than Apollos, who dontjt-
4. 11; Jude 23). "Saved, yet not witho>ii fire" (Romans 'i less did not, as they, build wood, hay, Ac, on the fmindatlon (cf. ch. 4. 15). "I have done rny part, let them who follow me see (so the Greek for "take heed") to theirs." [Bengei.] how—with what material. [Alfokd.] How
27). [Bengel.1 As a builder whose building, not the foundation, is consumed by fire, escapes, but with tin loss of his work [Alford], as the shipwrecked merchhnt, though he has lost his mercliandlse, is saved, though having to pass ^/(rmjA the waves. (Benoei,.] BlalachiS. far u iselj/, and in bullder-like style (1 Peter 4. 11). bnll<1eth therenpon—here the building or sitperstrxcture raised on Christ tlie " foundation," lai<l by Paul (cli. 2. 2) is not, as in Epheslans 2. 20, 21, the Christian Church made up of believers, the "lively stones" (1 Peter 2.5), but doc-
1, 2; and 4. 1, give the key to explain the imagery. The " liord suddenly coming to His temple" in flaming " fire," all the parts of the building wliich will not stand tliat trinal and practical teachin/f which the teachers who succee<led Paul, superadded to his first teaeliing; not that they taught what was false, liut their teaching was sulitle and speculative reasoning, rather than solid and simple truth. 11. (Isaiah 28. 16; Acts 4. 12; Epheslans 2. 20.) For —my warning ("take heed," Ac, v. 10) is as to I lie superstructure (" buildeth thereupon "), not as to the fniiiidnlioii : "For other foundation can no man lay, than that which has (already) been laid (by God) Jesus Christ," the person, not the mere abstract doctrine about Him, though tlie latter also is included; ,7e*i«, God-Saviour; Christ, MksSIAH or Anointkd. can—a man can not la.v any other, since the only one recognized by God has been already fire will be consumed ; the builders will escape with personal salvation, but with the loss of their work, through the midst of the conflagration. [Aiford.] Again, a distinction Is recognized between minor and fundamental doctrines (if we regard the superstructure as representing the doctrines superadded to the elementary essentials); a man may err as to the former, and yet be saved, but not so as to the latter (cf. Philippians 3. 15). 16. Know ye not— It Is no new thing I tell you, in calling you " God's building;" ye know and ought to rememlxr, ye are tlie notilest kind of building, " the temple of God." ye—all Christians form together one vast temple. The expression is not, "ye are temples," but ".ve are the temple" collectively, and " llvel.v stones" (1 Peter 2. 5) Individually. God . . . Spirit—God's indwelling, and that of the Holy Spirit, are one; therefore the Hol.v Spirit is God. No literal " (emple"' Is recognized by the New Testament in the Christian Church. The only one Is the spiritual temple, the whole Ijody of bi'lleving worshippers which the Holy Spirit dwells in (ch. 6. 19; John 4. 23, 21). The synagogue, not the temple, was the model of the Christian house of worship. The temple was the house of sacrifice, nitlier tlian of prayer. Prayers In the temple were silent and Individual (Luke I. 10; 18. 10-13), not joint and public, nor with reading of Scripture, as in the synagogue. The temlaid. 13. Now—rather, "Bui." The image is that of a building on a solid foundation, and pa rtl.v composed of durable and precious, partly of perishable materials. The '"gold, silver, precious stones," which all can bear fire (Revelation 21. 18, 19), are teachings that will stand tlie
test of Judgment; "wood, hay, stubble," are those which cannotstand it; not positive heresy, for that would destroy tlie foundation, but teaching mixed up with lium.an plillosophy and Judaism, curious rather than useful. Besides the teachings, the superstructure represents also the 7)er(ion« cemented to the Church by them, the nality of whose conversion, through the teachers' Instrumentality, will be tested at the last day. Whore there Is tlie least grain of real gold of faith. It shall never he lost (I Peter 1. 7; cf. ch. 4. 12). On the other hand, the liglitest gtraw feeds the fire. fHENOKT,.] (Matthew 5. 10.1 1.1. •Krery man'H worh—Each teacher's superstructure on the foundation, the day—of the Lord (ch. 1.8; Hel)rews ple, as the name means (from a Greek root "to dwell"), was the earthly dwelling-place of God, where alone He put His name. The synagogue (as the name means an assembly) was the place for assembling men. Oml now too hM His earthly temple, not one of wood and stone, but the congregation of believers, the "living stones" on th« "spiritual house." Believers are all spiritual priests In
10. ari; 1 Tliessalonlans 5. 4). The article Is emphatic, it. Jesus Christ, our High Priest, 1ms 111" ouly litera!
' -77ie day," i. e., tlie great day of days, the long expected '268
The Wisdom of this World, Foolishness, 1 CORINTHIAXS IV. Ho'n lo Esteem GocTs MinintfCrB.
God's—(ch. n. 3). God Is the ultimate end of all, even ol Christ, His co-equal Son (ch. 15. 28; Philipplans 2. 6-11). prtesthood (Malaohi 1.11; Matthew 18.20; 1 Peter 2. 5). [VlTniNGA.] 17. If any . . . dertle . . . tlestroy—rather, AH the Greek verb is the same in both cases, " destroy . . . destroy." God repays in kind l)y a righteous retaliation, fhe destroyer shall himself be destroyed. As temporal death was the penalty of marring the material temple
CHAPTER IV.
Ver. 1-21. True view of Ministers: the Judgment
IS NOT TO BE F'orestallbd; meanwhii.e the Apo-stles' LOW state Contrasts with the Corinthians' Party pride, not that St. Paul would shame them, but as A father WARN them ; FOR WHICH END HE SENT Tl.MOTHY, AND WILL SOON COME HIMSELF. 1. account . . . n8 —Paul and Apollos. ministers of Christ—not heads of the Church in whom ye are severally to glory (ch. 1. 12); the headship belongs to Christ alone; we are but His servants ministering to you (ch. 1.13; 3.5,22). stewards— (Luke 12. 42; 1 Peter 4. 10). Not the depositories of grace, but dispensers of it (" rightly dividing" or dispensing it), so far as God gives us it, to others. The Chazan, or over- (Leviticus 16, 2; Daniel .5.2,3,301,80 eternal death is the penalty of marring the spiritual temple—the Church. The destroyers here {v. 16, 17), are distinct from the unwise or nnskilful builders (v. 12, 15); the latter held fast the "foundation " (w. 11), and, therefore, though they lose their work of superstructure and the special reward, yet they are themselves saved ; the destroyers, on the contrary, assailed with false teaching the foundation, and so subvert the temple itself, and shall therefore be destroyed. (See Note, V. 10.) [EsTiDSand Neander.] I think St. Paul passes here from the teachers to all the members of the Church, who, by profession, are "priests unto God " (Exodus 19. 6; 1 Peter 2. 9; Revelation 1.6). As the Aaronic priests were doomed to die if they violated the old temple (Exodus 28. seer, in the synagogue answered lo the bishop or "angel" of the Church, who called seven of the synagogue to read the law every sabbath, and oversaw them. The Parnasin of the synagogue, like the ancient "deacon" of the Church, took care of the poor (Acts 6.), and subsequently preached
43), so any Christian who violates the sanctity of the gp'ritual temple, shall perish eternally (Hebrews 12. 14; 10.
36, 31). holy—inviolable (Habakkuk 2. 20). whlcH temple ye are—rather, " the which (i. e., holy) are ye" [Alford], and, therefore, want of holiness on tlie part of any of you in subordination to the prestyters or bishops, as Stephen and Philip did. The Church is not the appendage to tho priestliood; but the minister is the steward of God to the. Church. Man shrinks from too close contact with God, hence he willingly puts a priesthood between, and would serve God by deputy. The Pagan (like the modern Romish) priest was rather to conceal than to explain "the mysteries of God." The minister's office is to " preach" (or, as EsTitjs, "to tamper with the fonndation in teadiing yon ") is a violation of the temple, which cannot be let to pass with impunity. Grotius supports Unr/lish Version. 18. scemetli—£. e., i.?, anri z's rcgifirrfed by himself and others, wise In this world— wise in mere worldly wisdom (ch. 1.
20). let him become a fool—by receiving the Gospel in (Hi., proclaim as a herald, Matthew 10. 27) the deep truths of God ("mysteries," heavenly truths, only known by revelation), so far as they have been revealed, and so far aa his heai'ers are disposed to receive them. Josephus says, the Jewish religion made known to all the people the mysteries of their religion, whilst the Pagans concealed from all but the "initiated" few, the mysteries of theirs. 3. Moreover— The oldest MSS. read, "Moreover here"
Its unworldly simplicity, and nohpcoming a fool in the world's sight. [Alford.] Let him no longer think himself wise, bat seek the true wisdom from God, l)ringing his undei-standing into captivity to the obedience of faith. [Es-
TITJS.] 19. with God in the judgment o/God. It Is written —in Job 5. 18. The formula of quoting Scripture used here, establishes the canonicityof Job. He talceth . . . wise In . . . own craftiness—proving the "foolishness" of the world's wisdom, since it is made by God the very Bnare to catch those who think themselves so wise. Lit., He who Uiketh , Ac, the whole of the sentence not being quoted, but only tiie part which suited St. Paul's purpose. 80. Quotation from Psalm 91. 11. There it is of men; here ((. e., on earth). The contrast thus is between man's usage as to stewards (v. 2), and God's way (v. 3). Though 7iere below, in the case of stewards, inquiry is made, that one man be found (i. e., proved to he) faithful : yet God's steward awaits no such judgment of man, in man's day, but the Lord's judgment in His great day. Another argument against the Corinthians lor their partial preferences of certain teachers for their gifts: whereas what God requires in His stewards is faithfulness (1 Samuel 3.20; Hebrews 3. 5; Margin); as indeed is required in earthly stewards, but with this dil Terence (f. 3), tliat God's stewards await not man's judgment to test them, but the testing whicli shall be in the day of the Lord. 3. it is a very small tltiug lit., " it amounts to a very small matter;" not that It is "of the wise." St. Paul by inspiration states theclass of men whose " thoughts " (or rather, " reasonings," as suits the Greek and the sense of the context) the Spiritdesignated In the Psalm, "vanity," viz., the "proud" (r. 2) and worldly-wise, whom God in v. 8 calls " fools," though they "boast themselves" of their »('i«(io»i in pushing their Interests («. 4). 31. let no man glory In men—resuming the subject from v. 4; ef. ch. 1. 12 and 31, where the true object of glorying is stated : " he thatglorieth lethimglory
In THE Lord." Also ch. 4.6, "Thatnoone of you be puffed np for one against another." For all things—not only
I despise yoMr judgment, but as compared with God's, it almost comes to nothing, juflgcd ... of man's Judgment—iii., "man's (/n," contrasted witli the day (ch. 3. ail men. For j'ou to glory thus in men, is lowering yourselves from your high position as heirs of all things. All men (including your teachers) belongto Chiist. and there-
13) of the Lord (i'. 5; 1 Tliessalonians 5.4). "The day of man" is here put before us as & person. [Wahl.] All days previous to the day of the Lord are man's days. Emesti fore to yon, by your union with Hitn ; He makes Ihem and all things work together for your good (Uomans 8. 2>!). Ye arc not for the sake of them, but they for the sake of you;ra)i«i(/^t'« the thrice recurring Greek tor judged . . .judge. . . judgeth (v. 4), thus: To me for iny part (though capable of being found faithful) it is a very small matter that (2 Corinthians 4. 5, 15). Tliey belong to you, not you to them. Enumeration of sotne of the " all things." The teachers, in whom they gloried, he puts first (ch. 1. 12). He omits after " Ci-phas " or Christ (to whom exclusively some at Corintli (ch. 1. 12) professed to belong); but, instead, substitutes "ye are Christ's" (v. 23). world . . . life . . . death . . . thing* prritent . , . thing* to come—not r>nly Bhall ihcy not "separate you from the love of God in Christ" (Romans 8. 38, 39), l)ut they "all are yours," £. e., are for you (Romans 8. 28), and i>elong to you, as tliey beong to Clirist your Head (Hel)rews 1. 2). things |>r<-Keiit —"things ocitaHy present." [AlFO>II).] '43. ye arc Christ's —not I'aul's, or Apollos", or Cephao' (ch. 11, '! ; Matt hew i!3.
1 sliould be approved of hy man's judgment ; yea, I do not even assume the right ofjudgment and a/i/iroving myself but He that has the rigid, and is able lo judge on my case (the Dijudicator), is the Lord. 4. I>y myself—^7a/i.sta/e, " I am conscious to myself of no (ministerial) uiifaitlifulne.ss." Bengel explains tlie Greek compound, " to decide in judgments on one in relation tootliers," not simply to judge, am I not liereby Justified-Therefore conscience is not an infallible guide. Kt. Paul did not consider his so. This ver.se is directly against tlie judicial power claimed by the priests of Rome. 5. l)isproving Llic judicial power claimed l)y the Romish priesthood in the confessional. Tliereforc—as tlie Lord is the sole Decider or Dijuilicator. Judge—not tlie same Greek word as in v. 3, 4, where the meaning is to approve of, or dccideun, the merits ot oue'» m i-lO). " Neither be ye called masters ; for one is your Master, even Christ" (Romans 14. 8). Not merely a piulicular section of yju. but ye yll are Christ's ;ch. 1. 12). Christ Is We have Nothing we have not Received. 1 CORINTHIANS IV. 37ie Apostles our Fulhers in Christ, and afflictions." Criminals "condemned to die," In ^t. Paul's time, were exhibited as agazing-stock to amuse the populace in the amphitheatre. They were "set forth last" in the show, to fight with wild beasts. This explains the imagery of St. Paul here. (Cf.TEBTULLiAN,<tePt/(Ziei<;a, ch. 14.) the world—to the whole world, including " both angels and men;" "the whole family in heaven and earth" (Ephesians 3. 15). As Jesus was "seen of angels" case. Here nil judt/ments In general are forbidden, which would, on our part, presumptuously forestall God's prerogative of final Judgment. Liord—Jesus Christ, vvliose " ministers" we are (ti. 1), and wlio is to be the judge (John
5.22, 27; Acts 10. 42; 17. 31). manifest . . . hearts — our judgments now (as those of the Corinthians respecting their teachers) are necessarily defective, as we only see llie outward act, we cannot see the motives of "hearts." "Faithfulness" (v. 2) will hereby be estimated, and the "Lord" will "justify," or the reverse {v. 4), according to the state of the heart, then shall every man have praise—(Ch. 3. 8; 1 Samuel 26.23; Matthew 25.21, 23, 28.) Rather, "his due praise," not exaggerated praise, such as the Corinthians heaped on favourite teachers; "tiik praise" (so the Greek) due for acts estimated by the mo- (1 Timothy 3. 16), so His followers are a spectacle to the holy angels who take a deep interest in all the progressive steps of redemption (Ephesians 3.10; 1 Peter 1.121. St. Paul tacitly implies that though "last" and lowest in the world's judgment, Christ's servants are deemed by angels a spectacle worthy of their most intense regard. [Chrysostom.] However, since "the world" is a comprehensive expression, and Is applied in this Epistle to the evil especially (ch. 1. 27, 28), and since the spectators (in the imagedrawn from the amphitheatre)gaze at theshow with savage delight, rather than sympathy for the sul Terers, I think bad angels are included, besides good angels. ESTius makes the bad alone to be meant. But the generality of the term "angels," and its frequent use in a good sense, as well as Ephesians 3. 10; 1 Peter 1. 12, incline me to Include good as well as bad angels, though, for the reasons stated above, the bad may be principally meant. 10. Irony. How much your lot (supposing it real) is to be envied, and ours to be pitied, fools—(Ch. 1. 21 ; 3. 18 ; cf. Acts tives. "Then;" not before: therefore wait till then (James
5.7). 6. And—"Now," marking transition. In a tigiire transferred to myself—f. e., I have represented under the persons of ApoUosand myself what really holds good of all teachers, making us two afigure or type of all the others.
I have mentioned us two, whose names have been used as a party cry; but under our names I mean others to be understood, whom I do not n.ame, in order not to shame you. [ESTICS.] not to think, &c.—the best MSS. omit "tliink."
Translate, "That in us (as your example) ye might learn (this), not (to go) beyond what is written." Revere the .?("-
7ence of Holy Writ, as much as Its declarations : so yovx will less dogmatize on what is not expressly revealed (Deuteronomy 20. 29). puffed up for one viz., " for one (favourite minister) against another." Tlie Greek indicative implies, " That ye be not puflfed up \s ye are." 7. Trans-
17. 18; 26. 24.) for Christ's sake ... In Christ—our connection with Christ only entails on us the lowest ignominy, "ON ACCOUNT OF," Or, "FOR THE SAKE OF" Him, aS "fools;" yours gives you full fellowship in Him as "wise" (i. e., supposing you really are all you seem, ch. 3. 18). we late, " Wlio distinguisheth thee (aoove another)?" not thy-. . . weak . . . ye . . . strong—(Ch. 2. 3; 2 Corinthians 13. self, but God. glory, as If thon hadst not received It as if it was to thyself, not to God, thou owest the receiving of it. 8. Irony. Translate, "Already ye are filled full (with spiritual food), already ye are rich, ye have seated yourselves upon your throne as kings, without us." Tlie emphasis is on "already" and "witliout us ;" ye act as if ye needed no more to "hunger and tlilrst after righteousness," and as if already ye had reached the "kingdom"
9.) we . . . despised—(2 Corinthians! 10. 10) because of our " weakness," and our not using worldly philosophy and rhetoric, on account of which ye Corinthians and your teachers are (seemingly) so " honourable." Contrast with "despised" the "ye (Galatians) despised not my temptation ... in my flesh." 11. (2 Corinthians 11. 23-27.) naked— I. e., insufficiently clad (Romans 8. 35). bul Tcted —as a slave (1 Peter 2. 20), the reverse of the state of the Corinthians, "reigning as kings" (Acts 23.2). So Paul's master before him was "buffeted" as a, slave, when about to die a slave's death (Matthew 26. 07). iSi, working with our own hands — viz., "even unto this present hour" (v. II). This is not stated in the narrative of St. Paul's proceedings at Ephesus, from which city he wrote this Epistle (though it Is expressly stated of him at Corinth, cf. Acts 18. 3, &c., and 19). But in his address to the Ephesian elders at Miletus (Acts 20. 34), he says, "Ye yourselves know that these hands have ministered unto my necessities," Ac. The undesigned ness of the coincidence thus Indirectly brought out Is Incompatible with forgery. 13. tlefamed, we entreat viz., God for our defamers, as Christ enjoined (Matthew 5. 10, 44). [Grotius.] We reply gently. [Estius.] tilth-"The refuse" [ConyBEARE and HowsON], the szveepings or rxibbish thrown out after a cleaning, of all things—not of the " world" only. 14. wani—rather, "admonish" as a father uses "admonition" to "beloved sons," not provoking them to wrath (Ephesians 6. 4). The Corinthians might well be "ashamed" at the disparity of state between the father, for which Christians have to strive and suf Ter. Ye are so puffed up with your favourite teachers, and your own fimcied spiritual attainments in knowledge through tliem, that ye feel like those "filled full" at a feast, or as a "rich" man priding himself in liis riches: so ye feel ye can now do "without us," your first spiritual fatliers (('.15). They forgot that before the "kingdom" and the "fulness of Joy," at the marriage feast of the Lamb, must come the cross, and suffering, to every true believer (2 Timotliy 2. .5, 11, 12). They were like the self-complacent Laodlceans (Revelation 3. 17; cf. Hosea 12.8). Temporal fulness and riches doubtless tended in some cases at Corinth, to generate this spiritual self-sufflctency ; the contrast to the apostle's literal "hunger and thirst" {v. 11) proves this. I would ... ye did reign — translate, "I would indeed," &c., I would truly it were so.and tliat your kingdom had really begun, that we also might reigit with yoti— (2 Corintliians 12. li.) "I seek not yours, but you." Your spiritual prosperity would redound to tliat of us, your fathers in Christ (ch. 9. 23). When you roach the kingdom, you shall be our "crown of rejoicing, in tlie presence of our Lord Jesus" (1 Thessalonians 2. 19). 9. For —assigning the reason for desiring that the " reign" of himself and his fellow-apostles with the Corlnthijuis wore come, viz., the present afflictions of the former. I think —the Corinthians (ch. 3. 18) "seemed" to (lit., as here, "thought") themselves " wise in this world." St. Paul, in St. Paul, and his spiritual children themselves. 15. ten thousand—Implying that the Corinthians had more of them than was desirable. Instructors—?»<or4 who had the care of rearing, but had not the rights, or peculiar alfection, of the father, who alone had begotten them spiritually. In Christ—St. Paul admits that these "Instructors" were not mere legalists, but evangelical teachcontrast, " thinks" that God has sent forth him and his fellow-mlnlsters "last," i.e., the lowest In this world. The apostles fared worse than even the prophets, who, thou-^h sometimes afflicted, were often honoured (2 Kings ers. He uses, however, a stronger phra.se of himself in begetting them spiritually, "In Christ Jesus," Implying botli the Saviour's qfflee and person. As Paul was the means of spiritually regeneralingthem,ani.\ yet "baptized none of them save Crispus, Gaius, and the hou.sehold of Stephanas," regeneration cannot be Inseparably in and by baptism (ch. 1. 14-17). 16. be ye followers of me—lit.,
1. 10; 5.9; 8. 9, 12). set forth—as aspectacle or gazing-slock.
18 the apostles—St. Paul Includes ApoUos with the Rpostles, In the broader sense of the word, so Romans 16.
7; 2 Corinthians 8. 23 (GrecA: for " messengers," rj/w.x/^'.i). OS It were appointed to death-as criminals condemned imitatoi-s, viz.. In my ways, which be In Christ (v. 17; ch. 11. to die. made a spectacle— o theatrical spectacle. So t he Oreek In Hebrews 10.33" maiie a, gazing-stock by reproaches
1), not in my crosses (v. 8-13; Acts 26. 29; Galatians 4. 12).
We ought to Follow the Apostles, 1 CORINTHIANS V. The Case oj the Incestuous Person.
17. For this cause—that ye may the better " be followers connection is called " fornication," and neither Christian nor Gentile law would have sanctioned such a marriage, however Corinth's notorious profligacy might wink at the concubinage. JJ. pufled up—with your own wisdom and knowledge, and the eloquence of your favourite teachers: at a time when ye ought to be "mourning" at the scandal caused to religion by the ince.st. Paul mourned because they did not mourn (2 Corintliians 2. 4). We ought to mourti over the transgressions of others, and repent of our own (2" Corinthians 12. 21). [Bengel.] that— ye have not felt such mourning as would lead to the result that, (fee. taken away from among you—by excommunication. The incestuous person was hereby brougiil of me" (v. 16), through his admonitions, sent . . . Timotheus—<Ch. 16. 10; Acts 19. 21, 22.) "Paul purposed . . . when he had passed through Macedonia and Achaia, to go to Jerusalem. So he sent into Macedonia Tiniotheus and Erastus." Here it is not expressly said, he sent Timothy into Achaia (of which Corinth was capital), but it is implied, for he sent him witli Krastus before him. As he therefore purposed to go into Achaia himself, there is every probability they were to go thither also. They are uaid only to have been sent into Macedonia, because it was the country to which they went immediately from Ephesus. The undesignedness of the coincidence estabto bitter repentance, in the interval between the sending of the first and second Epistles (2 Corinthians 2. 5-10/. Excommunication in the Christian Church corresponded to that in the Jewish synagogue, in there being a ligliter and heavier form: tlie latter an utter separation from church-lellowsliip and tlie Lord's house, the former exclusion from the Lord's Supper only, but not from Church. 3. as absent—The best MSS. read, " being absent." present in spirit—(2 Kings 5.26; Colossians 2.5.) so done— rather, " perpetrated," as tlie Orcek word here is stronger than that for "done" in v. 2. "So," i. e., so scandalously whilst called a brother. 4. In the name of our £.ord Jesus Clirlst—By His autliority and as representing His person and will (2 Corinthians 2. 10). Join this with "to deliver such a one unto Satan" (v. 5). The clause, " When ye have been gatliered together and my Spirit (wherein lishes the genuineness of both the Epistleand tlie history. In both, Timothy's journey is closely connected witli St. Paul's own (cf. v. 19). Erastus is not specified in the Epistle, probably because it was Timothy wlio was charged with St. Paul's orders, and possibly Erastus was n Corintliian, who, In accompanying Timothy, was only returning home. The seeming discrepancy at least shows that the passages were not taken from one another. [PaI/EY's HorcB Paulince.] son i. e., converted by me (cf.
V. 14,15; Acts 14.6,7; with 16.1,2; 1 Timothy 1.2,18; 2 Timotliy 1.2). Translate, "My son, beloved and faithful In the Lord." bring you into remembrance—Timothy, from his spiritual connection with St. Paul, as converted by him, was best suited to remind them of the apostle's walk and teaching (2 Timothy 3. 10), whicli tiiey in some respects, though not altogether (cli. 11. 2), liad forgotten, as I teach ... in every cliurch—an argument implying that what the Spirit directed St. Paul to teach "everywhere" else, must be necessary at Corinth also (ch. 7. 17). 18. Some ... as titough I would not come—he guards against some misconstruing (as by the Spirit he foresees they win, when his letter shall have arrived) his sending Timothy, "as though" he "would not come" (or, "were notc'/ming") himself. A puffed-up &x>\T\t was the besetting sin of the Corinthians (cf. ch. 1. 11 ; 5. 2). 19. Alfokd
I am "present," though "absent in body," f. 3), with tlie power of our Lord Jesus," stands in a parenthesis between. Paul speaking of himself uses the word "spirit;' of Christ, "power." Clirist's power was promised to be present with His Church "gathered together in His name" (Matthew 18. 18-20): and here St. Paul by inspiration gives a special promise of liis apostolic spirit, which in such cases was guided by the Holy Spirit, ratifying their decree passed according to his judgment (" I have judged," v. translates, "But come I will;" an empliatical negation of their supposition {v. 18). shortly—after Pentecost (ch. 16.
3), as ttfough he were present in person (John 20. 21-23; 2 Corinthians 13.3-10). Tliis power of infallible judgment was limited to the apostles; for they alone had the power of working miracles as their credentials to attest tlieir in- 8). if the I<ord tvlH—a wise proviso (James 4. 15). He does not seem to have been able to go as soon as he intended, and ivlll know—take cognizance of. but ftie power — I care not for their high-sounding "speech,"' "but" what I desire to know is "their power," wlietlier they be reallj' powerful in the Spirit, or not. The predominant feature of Grecian character, a love for power of discourse, rather than that of godliness, sliowed itself at Corinth. 30. kingdom of God is not in wovA—lranslate, as in V. 19, to which the reference is "speech." Not empty "speeches," but the manifest " power" of the Spirit attests the presence of " the kingdom of God" (tlie reiyn of the fallibiiity. Their successors, to establish their claim to the latter, must produce the former (2 Corintliians 12. 12i. Even the apostles in ordinary cases, and where not specially and consciously inspired, were fallible (Acts 8. 13, 23; Galatians 2. 11-14). 5. Besides excommunication (whicli the Corintliians tlieniselves had the power of), St Paul delegates here to tlie Corinthian Church his own special power as an apostle, of inflicting corporeal disease or death in punishment for sin ("to deliver to Satan such an one," i. e., so heinous a sinner). For instances of tliis power, see Acts 5.1-11; 13.11; 1 Timothy 1.20. As Satan receives power at times to try tlie godly, as Job (Job 2. 4-7) and Paul (2 Corinthians 12. 7; cf. also as to Peter, Luke 22. 31), much more the ungodly. Satan, the "accuser of the brethren" (Revelation 12. 10) and the "adversary" (1 Peter
Oospel spiritually). In a Church or in an individual (cf. ch. 2. 1, 4; 1 Thes&alonians 1.5). itl. with a rod, or in love—the Greek preposition is used in both clauses; must I come IN displeasure to exercise the rod, or in love, and the Spirit of meekness (Isaiah 11. 4; 2 Corinthians 13. 3)7
5. 8), demands the sinner for punisliment on account of sin (Zechariah 3. 1). When God lets Satan have his way. He is said to "deliver the sinner unto Satan" (cf. Psalm 109. 6). Here it is not finally; but for the affliction of the body with disease, and even death (ch. 11. 30, 32), so as to deslroy fleshly lust. He does not say, "for the destruction of the body," for it shall share in redemption (Romans 8. 23) ; but of the corrupt " flesli" which "cannot inlierit tlie kingdom of God," and the lusts of which had prompted this oflender to incest (Romans 7. 5; 8. 9, 10). Tlie " destruction of the flesh" answers to "mortify tlie deeds of the 6(,rf.(/" (Romans 8. 13), only that the latter is done by one's self, the former is effected by chastisement from God (cf. 1 Peter
CHAPTER V.
Ver. 1-13. The Incestuous Person at Corinth : The Corinthians reproved for Connivance, and warned ro Purge out the Bad Leaven. Qualification of HIS FORMER COMMAND AS TO ASSOCIATION WITH SiNNEKS OF THE World. 1. commonly — i-allier, "actually." [Alford.] Absolutely. [Bengel.J " It is reported," implies, that the Corintliians, though they " wrote" (oil. 7. 1) to St. Paul on other points, gave him no informat ion on those things which bore against themselves. Tliese latter matters reached tlie apostle indirectly (oh. 1. 11). so much as named — The oldest MSS. and autliorities omit "named:" "Fornication of such a gross kinij as (exists) not even among the heatlien, so that one (of you) hatii (In concubinage) his father's wife,"t. e., his stepniotlier, whilst his fatlier is still alive (2 Corintliians 7. 12; cf. Leviticus 18. 8). She was perliups a heatlien, for wliich l ea Bon he does not direct his rebuke against her (cf. v. 12, 13). 4.Ui'ord thinks "liave" means have in marriage : but the 4.6). tlie spirit . . . saved— llie spiritual part of man, in the believer the organ of the Holy Spirit. Tetnporary iiffliction often leads to permanent salvation (Psalm 83. Itl). 6. Your glorying in your own attainments and those of your favourite teachers ((-h. 3. 21 ; 4. 19; 5. 2), wliilst all the while ye connive at such a scandal, is quite unseemly, n little leaven leaveneth . . . witole lump—(Galal ian« \
9), viz., viMh present complicity in the guilt, and tlie dau271
The Old Leaven to be Puryed out. 1 CORINTHIANS VI. Christiaiis must not Go to Law together.
"now" is used, Hebrews 11. IG. Thus we avoid making the apostle Jiotw retract a command whicli he had before given. I have written—i. e., my meaning in the letter I wrote, was, &c. a brotlier—contrasted with a "fornicaeer of future contagion (cIi. 15.3:}; 2 Timothy 2. 17). 7. old leavm—Tlie remnant of tlie "old" (Epliesiuns 4.22-24) heallienish and natural corruption. Tlie image is taken from the extreme care of the Jews in searching every corner of their houses, and "purging out" every particle of leaven from the time of killing tlie lamb Ijelore the Passover (Deuteronomy Hi. 3, i). So Christians are continually to search and purify their hearts (Psalm 139. 24). as ye are imleaveucd — normally, and as far as your Christian calling is concerned: free from the leaven of sin and deatli (cli. 6. U). St. Paul often grounds exhortations on the assumption of Christian prolessors' normal slate as realized (Romans 6. 3, 4). [Alford.] Regarding the Corinthian Ciiurch as the Passover "unleavened lump" or mass, he entreats tliem to correspond in fact with this their normal state. " For Christ our Passover (Kxodus 12. .5-11, 21-23; John 1. •X))h(is been (English Version, "is") sacrificed for us;" i. p., as tlie Jews began the days of unleavened bread with the slaying of the Passover lamb, so, Christ our Passover having been already slain, let there be no leaven of evil in you who are the "unleavened lump." Doubtless he alludes to the Passover which had been two or tliree weeks before kept by the Jewish Christians (ch. 16. 8) : the Gentile Christians probably also retraining from leavened bread at the love-feasts. Thus the Jewish Passover naturally gave place to our Christian Easter. The time, however, of keeping feast (metaphortor, i&c, of the world" (v. 10). There is less danger in associating with open worldlings than with carnal professors. Here, as in Ephesians 5. 3, 5, " covetousuess" is joined witli "fornication:" the common fount of both being " the fierce and ever fiercer longing of the creature, which has turned from God, to fill itself with the inferior objects of sense." [TitEUCH, S'yn. New 7'estament.] Uence" idolatry" is associated with tliem: and the covetous man is termed an " idolater" (Numbers 25. 1, 2). The Corintliiaua did not fall into open idolatry, but ate things ollered to idols, so making a compromise with the heathen ; just as they connived at fornication. Thus this verse prepares for the precepts, ch. 8. 4, &c. Cf. the similar case of fornication, combined with a similar idolatrous compromise, after the pattern of Israel witli the Mldianites (Revelation 2. 14). no not to eat—not to sit at the same table with such; whether at the love-feasts (Agapse) or in private intercourse, much more at the Lord's table: at the last, too often now the guests "ai'e not as children in one family, but like a heterogeneous crowd of strangers in an inn" LBengel] (cf. Galatiaus 2. 12; 2 John 10. 11). lA. wliat Uave I to do—You might have easily understood that my concern is not with unbelievers outside the Church, but that I referred to those within it. also—Implying, Those within give me enough to do without those outside, do not ye, &c.—Ye judge your fellow-citizens, not strangers: much more should I. [Bengel.] Rather, ical ; i.e., leading the Christian life ofjoy in Christ's finished work, cf. Proverbs 15. 15) among us Christians, corresponding to the Jewish Passover, is not limited, as the latter, to one season, but is all our time; for the transcendent benefits of the once-for-all completed sacrifice of our Passover Lamb extends to all the time of our lives and of this Christian dispensation; in no part of our time is the leaven of evil to be admitted. " For even :" an additional reason, besides that in v. 6, and a more cogent one for purging out every leaven of evil, viz., that Christ has been already sacrificed, whereas the old leaven is yet unrenioved, which ought to have been long ago purged out.
Is it not your duty to judge them that are within? God shall judge them that are without: do you look at home. [Gkotius.] God is the Judge of the salvation of the heathen, nf>t we (Romans 2. l'2-l(i). St. Paul here gives an anticipatory censure of their going to law with saints before heathen tribunals, instead of judging such causes among themselves within. 13. put away from among yonrselves tliat wicke<l—Sentence of excommunication iu language taken from Deuteronomy 24.7.
8. not . . . old leaven—of our unconverted state as Jews or heathen, malice—the opposite of " sincerity," which allows no leaven of evil to be mixed up with good (Mat-
CHAPTER VI. thew 10. 6). wickedness—the opposite of "truth," which allows not evil to be mistaken for good. The Greek for " malice" means the evil luibil of mind; "wickedness," the outcoming o{ the same in word and deed. Tlie Greek for "sincerity" expresses lit., a thing which, when examined by the sun's tight, is found pure and unadulterated. 9. I wrote . . . In an epistle— rather, "in the Epistle:" a former one not now extant. That St. Paul does not refer to the present letter is proved by the fact that no direction "not to company with fornicators" occurs in the previous part of it; also the words, "in an (or the) epis-
Ver. 1-11. Litigation of Christians in Heathen COURTS CENSURED: ITS VERY EXISTENCE BETRAYS A WRONG SPIRIT: Better to bear wrong now, and HEREAFTER THE DOERS OF WRONG SHALL BE SHUT OUT OF Heaven. 1. Dare—Tliis word implies treason against Christian brotherhood. [Bengel.] before the unjust— The Gentile judges are here so termed by an epithet appropriate to the subject in question, t-iz., one concerning justice. Though all Gentiles were not altogether unjust, yet in the highest view of justice whicli has regard to God as the Supreme Judge, they are so: Christians, on the other hand, as regarding God as the only Fountain of tle," could not have been added if he meant, "I have just written" (2 Corinthians 10. 10). ''His letters" (plural; not applying to merely o(ie) confirm this. 2 Corinthians 7.8 also refers to our first Papistic, just as here a former letter justice, should not expect justice from them, before . . . saints—The Jews abroad were permitted to refer their disputes to Jewish arbitrators (Josephus, Antiquities, 14. is referred to by the same phrase. St. Paul probably wrote a former brief reply to ii Kiuiries of the Corinthians our lirst Epistle, as it enters more fully into the same
10, 17). So the Christians were allov/ed to have Christian arbitrators. 3. Do ye not know—as a truth universally recognized by Christians. Notwithstanding all your glorying in your "knowledge," ye are acting contrary to Bul)ject, has superseded the former, which the Holy Spirit did not design for the guidance of tlie Church in general, and whicli therefore has not beeti preserved. See my Init (ch. 1. 4, 5; S. 1). Tlie oldest JNISS. have "Or" before "Know ye not;" i.e., "What! (expressing surprise) know ye not," &c. saints . . . Judge i.e., rule, including7»(/<7ment: as assessors of Christ. Matthew 19. 28, "judging," troduction. 10. Limitation of the prohibition alluded to In V. 9. As in dissolute Corinth to "company with no fornicators," <Stc., would be almost to company with none In the (unbelieving) world; ye need not utterly ("altogether") forego intercourse with fornicators, Ac., of the nubelieving world (cf. ch. 10. 27; John 17. 15; 1 John 5. 18, i. e., ruling ovei: Cf. Psalm 49. 14 ; Daniel 7. 22, 27 ; Revelation 2. 26; 3. 21 ; 20. 4. There Is a distinction drawn by able expositors between the saints who judge or rule, and the world which is ruled by them: as there Is between the elected (Matthew '20. '23) twelve apostles who sit on thrones judging, and the twelvt; tribes of Israel that are Judged by them. To rei<,n, >\nd to be saved, are not necessarily synonymous. As Jehovah employed angels to carry th« law Into ett'ect when He descended on Sinai to establish His tlinme in Israel, so at His coming the saints shall administer the kingdom for, and under. Him. The nations of the eartli, and Israel the foremost, lu the 1))). As "fornicators" sin against themselves; so " extortion ers" against tlieir ncighlioiirs, mid " idolaters" against Oo I. The attempt to get "out of the world," in violation of Uo<i's will that believers should remain in it but keep themselves from its evil, led to monastlcdsm and Us consc(iuent evils. H. Bnt now I Uave written—"Now" does not express time, but "the ease being so," viz., that to avoid fornicators, Ac, of the world, you would have to leave the worlti altogether, which would be absurd. So 272
Tke Unn(/hleou$ xJkuI nnl Inherit. 1 CORINTHIANS VI. Our Bndies are O.e ,¥ewf>ec.s nf (!)irhl. through the righteousness of God in Christ by faith (llnmans 1. 17). So Pak.eus. Tlie order of snne.tific'itioii befli\sli, sliiill, in this viow, l)e the subjects of the rule of the Lord and His siiiut.s in glniified bodies. Tlie mistake of fin-e justification shown that it must lie so taken, aiul not in tlie sense of /;/-o(/re.s.«ii'<! sanctitication. " Wirilicd" precedes both, and so must refer to the Clii istkin's outward new birth of water, the sign of tlie inward setting apart to the Lord by the inspiration of the Spirit as the seed of new life iJolin 3. o; Ephesians o. 26; Titus 3. 5; Hebrews tile Chiliasts was, tliey took the merely csirnal view, restricting tlie kingilom to the terrestrial part. Tliis part shall have place with the accession of spiritual and temporal blessings sucli as Christ's presence must produce. Besides tliis earthly glory, there shall be the heavenly glory o I the sjiints reigning in transfigured bodies, and holding such blessed intercourse with mortal men, as angels had with men of old, and as Christ, Moses, and Elias, in glory had with Peter, James, and John, in the 10.22). SI. Paul (cf. (he Church of England Kaptismiti Service), in charity, and faitli in tlie ideal of the Church, presumes that baptism realizes its original design, and that those outwardly baptized inwardly enter into vital communion with Christ (Galatians 3. 27). He presents the giaiiil ideal which those alone realized in whom the inward and the outward baplisin coalesced. At the same time he recognizes the fact that this in many cases does not hold good (i\ 8-10), leaving it to God to decide who are the really "washed," whilst he only decides on broad general principles. In tlic name of . . . Jesiis, ai>d by the Spirit—rather, "in the Spirit," i.e., by His (ii-dwelling. Botli clauses belong to the three—" washed, sancliflesh at the ti-ansflguration (2 Timothy 2. li; 2 Peter 1. 16-
18). But here the " world" seems to be the unbt lieving world thai is to be "condemned" (cli. II. 22), rather lhau the whole world, inc Uiding the subject nations which ate to be brouglit under Christ's sway; however, it may hiclude both th<tse to be condemned, with the bad angels, ai d tliose alxmt to be brought into obedience to the sway of Christ with His saints. Cf. Mattliew 25. 32, 40, "all nations," " these my brethren" on the tluoncs with Him. Tlie event will decide the truth of tliis view, jticlged by you—or he/ore you (cf. ch. S. 22). smallest matters—The weightiest of earthly questions at issue are iiilinitely tmall compared with those to be decided on the judgment Aey. 3. judge angels viz., bad angels. We who are now spectacle to angels" shall then "judge angels." The saints shall join in approving the final senten<;e of the Judge on them (Jude C). Believers shall, as administrators of tlie kingiloiii under Jiisus, put down all rule that fieil, justified." our God—The " our" reminds them that amidst all his reproofs God is still the common God of himself and them.
12-20. Refutation of thk Antixomian Defence of foknlcatton, as if it was lawful hecausic meats AKE SO. I'i. All things are lawful unto me — These, which were St. Paul's own words on a former occasion (to the Corinthians, cf. ch. 10. 23, and Galatians 5. 23), were made a pretext for excusing the eating of meats offered to idols, and so of what was generally connected with idolatry (Acts lo. 29), "fornication" (perhaps in the letter of the Corinthians to St. Paul, ch. 7. 1). St. Paul's remark had referred only to things indifferent : hut they wished to treat fornication as such, on the ground that the existence of bodily appetites proved the lawfulness of thtif is hostile to God. Perhaps, too, good angels shall then receive from the Judge, with tlie approval of the saints, higher honours. 4. Judgments—i.e., aises for judgment, least esteemed lU., thase of no esteem. Any, however low in the Church, rather than the heathen (ch. 1. 28). Questions of earthly property are of secondary consequence in the eyes of true Christians, and are therefore delegated to those in a secondary position in the Church. 5. yonr Bluime—Thus he checks their pii/fcd-up spirit (ch. 5. 2; cf. ch. 15.31). To shame you out ct your present unworthy gratiliciition. ine—St. Paul giving himself as a sample of Christians in general, but 1—whatever others do, / will not, &<•. lawful . . . brought under the power The Gr'eek words are from the same root, whence there is a play on the words: All things are in my power, but I will not be brought under the power of any of them (the "all things"). He who commits "fornication," steps aside from his own legitimate power or liberty, and is " brought under the power'" of an harlot (v. 15; cf. ch. 7. coui-se of litigation before the heathen, I have said (i-. -1), "Sei the least esteemed in the Church to judge." Better even this, than your present course. Is it so J—Are you lE such a lielpless state that, &c. not a wise man — though ye adniire " wisdom" so much on other occasions (ch. I. 5, 22). St. Paul alludes probably to the title " Caeham," or wise man, applied to each Rabbi in Jewish couucils. no, not one—not even one, amidst so many reputed among you for wisdom (ch. 3. 18 ; 4. 6). sliall be able —when applied to. brethren lU., brother ; i. e., judge between brother and brother. As each case should arise, the arbitrator was to be chosen from the body of the Church, such a wise person as had the charism, or gift, of Church government. 6. But—emphatically answering the question in the end of v. 5 in the negative. Translate, " Nay," &c. 7. utterly a fault lit., a sltm tcoming (not so Strong as .»t)4). Your going to law at all is a falling short of your high privileges, not to say your doing so before 4). The " power" ought to be in the hands of the believer, not in the things which he uses ['Rktok'L,]; else his liberty is forfeited, he ceases to be his own master (.lohn 8. 34^-36; Galatians 5. 13; 1 Peter 2. 16; 2 Peter 2. 19). Unlawful things ruin thousands; "lawful" things (unlawfully used), ten thousands. 1.3. The argument drawn from the indifference of meats (ch. 8. 8; Romans 14. 14, 17; cf. Mark
7. 18; Colossians 2. 20-22) to that of fornication does not hold good. Meats doubtless are indifferent, since both they and the " belly" for which they are created are to be " destroyed" in the future state. But " the body is not (created) for fornication, but for the Lord, and tlie Lord for the body" (as it.s Redeemer, who hath Himself assumed the body): "And God hath raised up the Lord, and will also raise up us" (i.e., our bodies): therefore the "body" Is not, like the "belly," after having served a temporary use, to be destroyed : Now " he that committeth fornication, sinueth against his own bodj' {v. 18). Therefore fornication is not indifferent, since It Is a sin against one's own body, which, like the Lord for whom unbeliecers, which aggravates it. rather t.ake wrong —(Proverbs 20. 22 ; Matthew 5. 39, 40) ; i. e., suffer yourselves to be wronged, 8. ye—emphatic. Ye, whom your Lord commanded to return good for evil, on the contrary, "do wrong (by taking away) and defraud" (by retaining what is entrusted to you; or " defraud" marks the effect of the " wrong" done, viz., the lost iufiieted). Not only do ye not bear, but ye inflict wrojigs. 9. unrighteous—<ra««Za/e, "Doers of wrong:" referring to v. 8 (cf. Galatians 5. 21). kingdom of God—which is a kingdom of riyldeousness (Romans 14. 1"). fornicators—alluding to ch. 5; also below, V. 12-18. effiemlnate-self-polluters, who submit to nnnatural lusts. H. ye are waslied—The Greek middle voice expresses, " Ye have had yourselves washed." This washing implies the admission to the benefits of Christ's it is created, is not to be destroyed, but to be raised to eternal existence. Thus St. Paul gives here the germ of the three subjects handled in subsequent sections: (1.) The relation between the sexes. (2.) The question of meats offered to idols. (3.) The resurrection of the body, shall destroy — at the li Ord's coming to change the natural bodies of believers into spiritual bodies talvalion generally ; of which the parts are, (1.) SanetijiraiUm, or the setting apart from the world, and adoption Into the Church : so "sanctified" Is used ch. 7. 11; Jolm 17.
(ch. 15. 44, 52). There Is a real essence underlying the superficial phenomena of the present temporary organization of the body, and this essential germ, when all the particles are scattered, involves the future resurrection of the body Incorruptible. 14. (Romans 8. 11.) raised up — rather, "raised," to distinguish It from 273
19. Cf. 1 Peter 1. 2, where it rather seems to mean the setting apart of one as consecrated by the Spirit in the eternal inirpote of God. (2.) Justification from condemnation
1 CORINTHIANS VII.
Paul Instrucleth as to Mairtage,
tVe mi Lsl njt Defile our Bodies.
"will raise MP us;" the Grrek of the latter being a compound, tlie former a simple verb. Believers shall be raised up oiit of the rest of the dead [JVote, Pliillppians if it were "his own," to give to a. harlot if he pleases d'. 18; cf. V. 20). But we have no right to alienate our body which is the Lord's. In ancient servitude the person of the servant was wholly the property of the master, not hl3 own. Purchase was one of the ways of acquiring a slave. Man has sold himself to sin (1 Kings 21. 20; Romans 7. 14). Christ buys him to Himself, to serve Him (Romans 6. lG-22). 30. bought with a price — Therefore Christ's blood is strictly a ransom paid to God's justice by the love of God in t;hri8t for our redemption (Matthew 20. 28 ; Acts 20. 28; Galatians
3. 11); the Qrst resurrection (Revelation 20. 5). iis— Mere he speaks of the possibility of his being found In the grave when Christ comes; elsewhere, of his being possibly found alive (1 Thessalonians 4. 17). In either event, the Lord's coming rather than death is the great object of the Christian's expectation (Romans 8. 19). 15. Resuming the thouglit in v. 13, "the body is for the Lord " (ell. 12. 27 ; Ephesians 4. 12, 15, 16 ; 5. 30). shall I then —such being the case, take—spontaneously alienating them from Christ. For they cannot be at the same time "the members of an harlot," and "of Christ." [Bengei,.]
3. 13; Hebrews 9. 12; 1 Peter 1. 18, 19 ; 2 Peter 2. 1 ; Revelation
5. 9;. Whilst He thus took off our obligation to punishment. He laid upon us a new obligation to obedience (ch.
7. 22, 23). If we accept Him as our Prophet to reveal God to us, and our Priest to atone for us, we must also accept Him as our King to rule over us as wholly His, presenting every token of our fealty (Isaiah 20. 13). In your body as "iu " a temple (cf. John 13. 32; Romans 12.1; Philippians
It is a fact no less certain than mysterious, that moral and spiritual ruin is caused by such sins; which human wisdom (when untaught by revelation) held to be actions as blameless as eating and drinking. [CoNYBEAREand How80N.] 16. Justification of his having called fornicators " members of an harlot" {v. 15). joined—by carnal intercourse ; lit., cemented to: cleaving to. one bodv—with her. salth lie—God speaking by Adam (Genesis 2. 24; Matthew
1. 20). and in yonr spirit, which are God's—Not in the oldest MSS. and versions, and not needed for the sense, as the context refers mainly to the "body " (v. 16, 18, 19). 'The "spirit" is incidentally mentioned v. 17, which perhaps gave rise to the interpolation, at first written in the margin, afterwards inserted in the text.
19. 5). " He which made them at the beginning said," &e. (Ephesians 5. 31). 17. one spirit—with Him. In the case of union with a harlot, the fornicator becomes one " body" with her(notone "spirit," forthespirit which is normally the organ of the Holy Spirit in man, is in the carnal so overlaid with whatis sensual that it is ignored altogether). But the believer not only has his body sanctified by union with Christ's body, but also becomes "one Spirit" with Him (John 15. 1-7 ; 17. 21 ; 2 Peter 1. 4 ; cf. Ephesians 5. 23-32, and John 3. 6). 18. Flee—The only safety in such temptations is flight (Genesis 39. 12 ; Job 31. 1). Every sin—The Greek is forcible. "Eveiysin whatsoever that a man doeth." Every other sin; even gluttony, drunkenness, and selfmurder are " without," i. e., comparatively external to the body (Mark 7. 18; cf. Proverbs 6. 30-^J2). He certainly Injures, hwt he does not alienate the body itself ; the sin is not terminated in the body; he rather sins against the perishing accidents of the body (as the " belly," and the body's present temporary organization), and against the soul than against the body in its permanent essence, deKigued"for the Lord." "But" the fornicator alienates that body which is the Lord's, and makes it one with a harlot's botly, and so "sinneth against his own body,"t. e., against the vin-ity and nature of his body; not a mere effect on the body from without, but a coi Uradiclion of the truth of the body, wrought within itself. [AuroRD.] 19. Proof that "he thill fornicates sinneth against his own body"
CHAPTER VII.
Ver. 1-10. Reply TO THEIR iNutJiRiES AS TO Marriage; The general principle in other things is. Abide in YOUR Station, for the time is short. 1. The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever, good—f. e., expedient, because of "the present distress;" i. e., the unsettled state of the world, and the likelihood of persecutions tearing rudely asunder those bound by marriage-ties. Hebrews 13. 4, in opposition to ascetic and Romish notions of superior sanctity in celibacy, declares, "Marriage is honourable in all." Another reason why in some cases celibacy may be a matter of Christian expediency is stated v. 34, 35, "that ye may attend upon tlie Lord without distraction." But these are exceptional cases, and in exceptional times, such as thase of St. Paul. 3. Here the general rule is given to avoid fornication More lit., " on account of fm-nication," to which as being very prevalent at Corintli, and not even counted sins among the heathen, unmarried persons might be tempted. The plural, "fornications," marks irregular lusts, as contrasted with the of the marriage relation. [Bengel.] let every man have—a positive command to all who have not the gift of continency, in fact to the great majority of the world (v. 5). The dignity of marriage is set fortli l)y St. Paul, Epliesians 5. 2>-32, in the fact that it signifies the mystical union between Christ and the Church. 3, 4. Thi duty of cohabitation m\ the part of the married, dne lienevolence—Tlie oldest MSS. read simply, " her due;" i. e., the conjugal cohabitation due by tlie marriage contract (cf. v.
(v. 18). yonr body—not " bodies." As in oh. 3. 17, he represented the whole company of believers (souls and bodies), i.e., the Church, as "the temple of God" the Spirit; so here, the body of each individual of the Churcli is viewed as the ideal " temple of the Holy Gliost." So John 17. 23, which proves Uiat not only the Cliurcli, but also each member of it, is " the temple of the Holy Ghost."
Still though many the several members form one tem-
4). 4. A paradox. .She liath not power over her boily, and yet it is her own. Tlie o)H ncss of boily in which marriage places husband and wife explains this. The one complements tlie other. Neitlier without the other reali/.es the pcrlect ideal of man. 5. Defraud . . . notI'/z., of the eonjugiil duty "line " (v. 3 ; cf. LXX., Exodus 21. 10). except it t»e—" unless perchance." [.\LK01iD.] give yourselves to lit., be at leisure for; be free from interriijilions for ; viz., on some xprei(d " season," as t he Greek for " ti mo " means (cf. Exodus 10. 15; Joel 2. 10; Zecliariah 7. 3). fasting and prayer—The oldest MSS. omit " lasting and ;" an interpolation, evidently, of ascetics, come »«getl>er—Tlie ple, the whole collectively being that which each is in miniature individually. Just as the Jews had one temple only, so in the fullest sen.se all Cliristiun churches and Individual believers form one temple only. Thus " Youu (plural) body " is distinguished here from " iits own (particular or individual) body " (v. 18). In sinning against the latter, the fornicatorsins against " your (ideal) body," tluit of " Christ," whose " members your bodies " are (v. 15). In this consists the sin of Ibrnii ation, that it is a sacrilegious esecration of God's temi)le to profane uses. The unseen, but much more efficient. Spirit of God in the spiritual temple now takes the place ol the visible Shekinah in the old material temple. The wliole man is tlie temple; the soul is the Inmost ?hrine; the understanding and heart the holy place ; and the body, the porch and extei ior of tlie oltlest MS.S. read, "be together," I'iz., in tlie regular slate of the man led. SaJni«—who often thrusts in his tempta. lions to unholy thoughts amidst the holiest e.xercists. for your lucoittiuency — brntiiw of your Inability to "contain" (v.'.)) your natural propensities, wlileh Satan would take udvantage of. 6. by periittsslon . . . not of eoiniiiandinent-not by God's pennixsion to nte to nay it: but, " by way of permission to you, not as a eoiiimandluent." "This" refers to the directlous I). '2-5. 'J.cvtiuau edifice. Cliastity is the guardian of llie temple to prevent an.v thing unclean entering which might provoke the indwelling God to abandon it as defiled. [Tkktuiman Ue c\i,lta fmminaruin.] >'onel)ut God can claim atemple; here the Holy Gliost is assigned one; therefore the Holy Ghost lb God. not your own—The fornicator treats liis body as Marriage Bond not lAghlly to be Broken. 1 CORINTHIANS VII. We should be Conlent in our Vocatum, the third century; but no society of Christians that we read of disputed its propriety till 1500 years after Christ. Anabaptists would have us defer baptism till maturity as the child cannot understand the nature of it. But a child may be made heir of an estate: it is Itis, though incapable at the time of using or comprehending its advantage; he is not hereafter to acquire the title and claim to I—having the gift of continence (Matthew 19. 11, 12). This wish does not hold good absolutely, else the extension of mankind and of the Church would cease ; but relatively to " the present distress" {v. 20). 8. to the unmarried— in general, of both sexes (v. 10, 11). and widows—in particular, even as I—unmarried (ch. 9. 5). 9. If tliey can Mot contain—t. e., have not continency. burn—with the seit: he will hereafter understand his claim, and be capable of employing his wealth: he will then, moreover, become responsible for the use he makes of it. [Archbishop Whatbly.] 15. if . . . depart i. e., wishes for separacret flame of lust, which lays waste the whole inner man.
[Cf. Augustine, de Sancta Virginitale.] The dew of God's gratt Is needed to stifle the flame, which otherwise would thrust men at last Into hell-fire. 10. not I, but the Lord —(Cf. V. 12, 25, 40.) In ordinary cases he writes on inspired tion; translate, "separateth himself :" offended with her Christianity, and refusing to live with her unless she renounce it. brother ... is not under bondage—is not bound to renounce the faith for the sake of retaining her unbelieving husband. [Hammond.] .So Deuteronomy 13. apostolic authority/ (ch. 14.37); but here on the direct authority of the Lord himself(Murk. 10. 11, 12). In both cases alike the things written are inspired by the Spirit of God, "but not all for all time, nor all on the primary truths of the faith." [Alford.] Let not tUe wife depart lit., " be separated from," Probably the separation on either side, whether owing to the husband or to the wife, is forbidden. 11. But and tf she depart—or " be separated." If the sin of separation has been committed, that of a new marriage is not to be added (Matthew 5. 32). be reconciled—by appeasing her husband's displeasure, and recovering his good will, let not . . . husband put away
6; Matthew 10. 35-37; Luke 11.20. The believer does not lie under the same obligation in the case of a union with an unbeliever, as in the ease of one with a believer. In the former case he is not liound not to sepaiate, if the unbeliever separate or "depart," in the latter nothing but "fornication" Justifies separation. [Photius in ACcumenius.] but Gcod liatlk called us to peace—Our Cli ristiaa calling is one that tends to " peace" (Romans 12. IS), not quarrelling; therefore the believer should not ordinarily depart from the unbelieving consort (v. 12-14), on the one hand; and on the other, in the exceptional case of the unbeliever desiring to depart, the believer is not bound to force the other party to stay in a state of continual discord (Matthew 5. 32). Hetter still it would be not to enter into such unequal alliances at all (y. 40; 2 Corinthians 6.
. . . wife—In Matthew 5. 32 the onlj' exception allowed
Is, "saving for the cause of fornication." I'i. to the rest —the other classes (besides "the married," v. 10, where both husband and wife are believers) about whom the Corinthians had Inquired, viz., those involved in mixed marriages with unbelievers, not the Lord—by any direct command spoken by Him. sh« be pleasetl Greek, "consents:" implying his wish in thefirst instance, witli which hers concurs. 13. the woman—a believer, let her not leave him—" her husband," instead of "him," is the reading of tlie oldest MSS. The Greek for " leave" is the same as in V. 12, "put away ;" translate, "Let her no\ put away (i. e., part with) her husband." The wife had tlie power of ef Tecting a divorce by Greek and Roman law. 14. sanctifled Those inseparably connected with the people of God are hallowed thereby, so that the latter may retain the connection without impairing their own sanctity (cf. 1 Timothy
14). 16. What knowest thou but that by staying with thy unbelieving partner thou ma.yest save him or her? Enforcing the precept to stay with the unbelieving consort (v.
12-14). So Ruth the Moabitess became a convert to her husband's faith : and Joseph and Moses probably gained over their wives. So conversely the unbelieving liusband may be won by the believing wife (1 Peter 3. 1). [Calvin.] Or else (v. 15), if thj' unbelieving consort wishes to depart, let him go, so that thou mayest live "in peace:" for thou canst not be sure of converting him, so as to make it obligatory on thee at all costs to stay with him against his 4.5); nay, rather imparting to tlie former externally some degree of their own hallowed cliaracter, and so preparing the way for the unbeliever becoming at last sanctified inwardly by faitli. by . . . by—rather, "in in ;" t. e., in virtue of the marriage-tie between them, by the husband —The oldest MSS. read, " by the brother." It is the fact of the husliand beinga " brother," i.e., a Christian, though the wife is not so, that sanctifies or hallows tlie union, else will. [Menochiu.s and Alford.] save—be the instrument of salvation to (James 5.20). 16. But Greek, "If not." "Only." Caution that believers should not make this direction (u. 10; as Alford explains it) a ground for separating of themselves (v. 12-14). Or, But if tliere be no hope of gaining over the unbeliever, still let the general principle be maintained, "As the Lord hath allotted to each, as God hath called each, so let him walk" (so the . . children unclean— t. e., beyond the hallowed pale of Ood's people: in contrast to " holy," i. e., all that is within the consecrated limits. [Conybeare and HowsON.] The phraseology accords witli that of tlie Jews, who regarded heathens as "unclean," and all of the elect nation as "holy," i. e., partakers of the holy covenant. Children were included in the covenant, as God made it not only wltli Abraham, but with his "seed after" him (Genesis 17.
Greek in the oldest reading); let him walk in the path allotted to him and wherein he was called. The heavenly calling does not set aside our earthly callings, so ordain I in all churches—ye also therefore should obey. 18. not become uncircumcised — by surgical operation (1 Maccabees 1. 15; Josephus, Antiquities, 12.5. 1). Some Christians in excess of anti-Jewish feeling might be tempted to this, let him not be circuinclscd — as the Judaizing Christians would have him (Acts 15.; Galatians
7). So the faith of one Cliristian parent gives to the children a near relationship to the Church, just as if botli parents were Christians (cf. Romans 11. IB). Timothy, the bearer of this Epistle, is an instance in point (Acts 10. 1). St. Paul appeals to the Corinthians as recognizing the principle, that the infants of heatlien parents would not be admissible to Christian baptism, because tliere is no foith on the part of the parents; but where one parent is a believer, the children are regarded as not aliens from, but admissible even in infancy as sharers in, the Christian covenant: for the Church presumes that the believing parent will rear the child in the Cliristian faith. Infant baptism tacitly Rupersed<'d infant circumcision, just as the Christian Lord's day gra<Uially superseded the Jewish sabbath, without our having any express command
5. "2). 19. clrc Timclsloii . , . nothing, buf . . . lieeping of . . . commandments of GoA—viz., is all in all. In Galatians 5. 6 this "keeping of the commandments of God" is defined to be "faitli which worketh by love;" and ia Galatian.s, 6. 15, "a new creature." Circumcision was a commandment of God: but not for ever, as "love." 20. the same calling—t. e., the condition from which he i.s called a Jew, a Greek, a slave, or a freeiiiaii. 31. care not for it—Let it not he a trouble to thee that thou art a servant or slave, use it ratl>er—continue rather in thy state as a servant (v. 20; Galatians 3. "28 ; 1 Timothy (i. "2;. The Greek, " Ilut if even thou mayest be made free, use it," and tlie context (v. 20, 22) favours this view. [ChrysosTO.M, Bengel, and Alford.] This advice (if this translation be right) is not alxsolute, as the spirit of the Gospel Is against slavery. What is advised here is, contentment under one's existing condition (v. 24), though an undesirable one, since in our union with Christ all outward disparities of condition are compensated (v. 2'2). Be not tm» for, or record of, transference. The setting aside of circumcision and of sabbaths in the case of tlie Gentiles was Indeed expressl.v commanded by the apostles »nd St. Paul, but the subst Uuliou of inlant baptism and of the Lord's day were tacitly adopted, not expressly enacted. No explicit raeu'lon o*' occurs till Irenaeus in Conccrniwj the Mavriatje of Virc/ins. 1 CORINTHIANS YII. for whal Hiasons wt may Marry. your infirmity. " The antithesis in the Greek of " 1 . . . you" and "such" favours the former. This I say-.\ summing up of the whole, wherein he draws the practical inference from what precedes (ch. 15.50). the time— the season (so the Greek) of this present dispensation up to the coming of the Lord (Romans 13.11). He uses the Greek expression which the Lord used in L ike 21. 8; Mark 13. 33. short—ii7., contracted. It reinaiueth—The oldest MSS. read, "The time (season) is shortened nj to what remains, in order that both they," &c. ; i. e., the eflecl which tlie shortening of tlie time ought to have is, " that for the remaining time (henceforth;, both tliey,"<S;c. The clause, "as to what remains," thougli in constructioti belonging to the previous clause, in sense belongs to the following. However, CYi>KiAN and Vulgate support Knglith Version, ns thouglk they had none—We ought to consider nothing as our own in real or permanent possession, 30. They that weep . . . wept not—(Cf. 2 Corinthians 6. duly imputieiit to east off "even" thy condition as a servant b>/ unlaii/al means (1 Peter 2. as, e. j/., Onesinius fikl by fleeing (Philemon 10-18). The precept (i;. 2:j), "Become not (st> the Greek) the servants of men," implies plainly lhat slavery is abnormal (cf. Leviticus 2-5. 42).
Men-slealers," or slave-dealers, are classed in 1 Timothy 1. 10, with " niurdereis ' and "perjurers." Neander, Okotius, &c., explain, " 11 called, being a slave, to Christianity, bi cont. nt—but yet, if also thou canst be free (as a sliil addil ional goo. I, which if thou canst not attain, be satisfied without it; but wliich, if olfered to thee. Is not to be despised), make ujie of the opportunity of becoming free, rather than by neglecting it to remain a slave." I prefer this latter view, as more according to the tenor of the Gospel, and liilly justified by the Greek. HH. tUe Lord's freeman -(Philemon Iti)—rather, "freedman." Thougli a slave externally, spiritually made free by the Lord: from sin, John 8. oU; from the law, Romans 8. 2; from " circumcision," V. Ill; Galatians 5. 1. Christ's servant—(Ch. 9. 21.) T.ove makes Christ's service perfect freedom (Matthew U.
10.) they that buy . . . possessed not—(Cf. Isaiah 21. 1, 2.) Christ specifies as the condemning sin of the men of Sodom not merely their open profligacy, but that " they bought, they sold," &c., as men whose all was in this world (Luke 17. '28). "Possessed" in the Greek implies a holding fast of a possession; this the Christian will not do, for his "enduring substance" is elsewhere (Hebrews 10.
29, 30; Galatians 5. 13; 1 Peter 2. 16). 23. be not yn— Greek, " become not ye." St, Paul here clianges from " thou
21) to "ye." Ye all are "bought" with the blood of Christ, whatever be your earthly state (ch. 6. 20) ; " Become not servants to men," either externally, or spiritually (the former sense applying to the free alone : the latter to Clirislian freemen and slaves alike, that they should not be servile adherents to their party leaders at Corinth, ch.
34). 31. not abusing it—not abusing it by an overmuch using of it. The meaning of "abusing" here is, not so much pei-verting , as using it to the full. [Bengel.] We are to use it. not to take our fill of its pursuits as our chief aim (cf. Luke 10. 40-42). As the planets whilst burning on their own axis, yet revolve round the sun ; so whilst we do our part in our own worldly sphere, God Is to be the centre of all our desires, fashion—the presejit fleeting form. Cf. Psalm 39. 6, "vain show;" Psalm 73. 20, "a dream;" James 4. 14, "a vapour." passeth away—not merely sh((ll pass away, but is now actually passing away. The image is drawn from a shifting scene in a play rei>- resented on the stage (1 John 2. 17). St. Paul inculcates not so much the outward denial of earthly things, as the inward spirit wherel-y the married and the rich, as well as the unmarried and the poor, would be ready tosacrificeall for Christ's sake. 33. without carefulness —I would have you to be not merely "without trouble," but "without distracting cares" (so the Greek), careth — if he uses alight the advantages of his condition.
3. 21, 22; Matthew 23. 8-10; 2 Corinthians 11. 20; nor indeed slaves to men generally, so far as their condition admits). The external and internal conditions, so far as is attainable, should correspond, and the former be subservient to the latter (cl. v. 21, 32-35). tii. abide with God—being cliiefiy careful of the footing on which he stands towards God rather than that towards men. This clause, "with God," limits the similar precept, v. 20. A man may cease to "abide in the calling wherein he was called," and yet not violate the precept here. If a man's calling be not favourable to his "abiding with God" (retaining holy fellowsiiip with Him), he may use lawful means to change from it (cf. Note, v. 21). no coiuniaudment of the Lord : yet . . . my judginent— I have no cxjnx'ss revelation from the Lord co/nmanding it, but I give \ny judgment (opinion): viz., under the ordinary inspiration which accompanied theapostles in all their canonical writings (cf.
3-4. difference also—not merely the unmarried and the married inan differ in their respective duties, but also the v. 40; ch. 14. 37; 1 Thessalonians 4. 15). The Lord inspires me in this case to give you only a recommendation, which you are free to adopt or reject, not a positive command. In the second case (v. 10, 11) it was a positive command ; for the Lord had already made known His will (Malachi 2. wife and the virgin. Indeed a woman undergoes a greater cliange of coiulition than a man in contracting marriage. 35. for yr.ur own proflt—not to display my apostolic authority, not . . . vast a snare upon you—Image from 14, 15; Matthew 5. 31, 32). In the third case (v. 12), the Old Testament commandment of God to put away strange Wives (K/.ra 10. 3), St. Paul by the Spirit revokes, mercy of the Lord—(1 Tlmotliy 1. 13.) He attributes his apostlelli7-outing a noose over iin animal in hunting. Not lhat by hard injunctions I may entangle you with the fear of committing sin where there is no sin. comely—tc/Min under present circumstances, attend upon lit., "assiduously wait oil ;" sitting down to the duty. Cf. Luke 10. 39, Mary; Luke '2. 37, "Anna ... a widow, who departed not from the temple, but served God with fastings and prayers night and day" (1 Timothy 5. 5). distraction-the same
Bliip and the gilts accompanying it (including inspiiation) to God's grace alone, faitliful—in dispensing to you the inspired directions received by me from the Lord. itO. I suppose—" I consider." tUia—viz., " for a man so to be," i.e., in the same state in which he is(ii. 27). for—by reason of. tlie present distress—the distresses to which believers were tlien beginning to be sulijected, nnilving the married state less desirable than the single; and which should prevail throughout the world before the destruction of Jerusalem, according to Christ's prophecy (Matthew 24. 8-21; cf. Acts 11. 28). 37. Illustrating the meaning of "so to be," v. 20. Neither the married (those "bound to a wife") nor tire unmarried (those "loosed from a wife") are to "seek" a change of state (cf. i;. 20, 24). as. trouble In the flesh—Those who marry, he .says, shall Incur " trouble in the flesh" (i. e.. In their outward state, by reason of the present distress), not siit, which is the trouble of the ,v/)t)'i<. but I spare you—The emphasis In the Greek is on " I." My motive in advising you so is, to "spare yon" such trouble in the llesh. So Alfokd after Calvin, linNCiEL, &c. Ksrius from Augustine explains
6';'t'cA; as " cumbered" (Luke 10. 40, Martha). 36. bchaveth. . . uncomely— Is not treating his daughter well in leaving her unmarried be.vond the flower of herage.and thus debarring her from the law ful gratification of her natural feeling as a marriageable woman, need so require—If the exigencies of the case require It; triz., regard to the feelings and welfare of his daughter. Opposed to " having no necessity "(!,'. 37). let them marry—the daughter and her suitor. 37. steadfast—not to be turned from hia purpose by the obloquy of the world, having no necessity — arising from the, natural inclinations of the daughler. power over his . . . will—when, owing to his daughter's will not opposing his will, he has power to carry into I'll'i'Ot his will or wish, decreed—determined, 3S. /itT—Tlie oldest MS.S. have, " his own virgin daughter." but The oUlest MSS. have "and." 39. bound by the law—Till! oldest MSS. omit "by the law." only in the liord— Let her marry only a Christian (2 Corinthians G. 14). 40. happier- ((>. 1, 28, 34, 35.) I think also — "I also
It, "I spare you further details of the inconveniences of matrimony, h.'St even tlie incontinent may at the peril of lust be deterred from matrimony: thus I have regard for AlxiUneiice/iom .Vedts Offered U) Idols. 1 CORINTHIANS VIII. We must not Abuse our Liberty.
Him" (Chrlst). So enlirely are the Father and Son one (cf. Romans 11. 3(5; Hebrews 2. 10). one Lord—contrasted with the " many lords" of heathendom (v. 5). by whom—(John tliink;" Just as you Corinthians and your teachers lliink muoli of your opinions, so I alio give my opinion by inspiration ; so in v. 25, "my judgment" or opinion. Think does not imply doubt, i>ut often a matter of well-grounded assurance (John 5. 39).
1. 3; Hebrews 1. 2). we by him—as all things are "of" the Father by creation, so they (we believers especially) are restored to Him by the new creation (Colossians 1. 20; Revelation 21. 5). Also, as all things arc by Christ by creation, so they (we especially) are restored by Him by the new creation. 7. llowbeit—Thougli to us who " have knowledge" {v. 1, 4-6) all meats are indifferent, j'et "this knowledge is not in all" in the same degree as we have It.
CHAPTER VIII.
Ver. 1-13. Om partaking of Meats offered to Idols.
1. Tliougli to tliose know ing that an idol has no existence, tiie question of eating meats offered to idols (referred to St. Paul had admitted to the Corinthians that "we all have knowledge" (u. 1), t. e.,so far as Christian tlieory goes; hut practically some have it not in the saniedegree. with conscience—An ancient reading; but other very old MSS. read "association" or "habit." In either reading the meaning is: Some Gentile Christians, whether from old tn the letter of the Corinthians, cl". ch. 7. 1) might seem animportant, it is not so with some, and the infirmities of sucli should be respected. The portions of the victims not offered on the altars belonged partly to the priests, partly to the offerers; and were eaten at fesists in tlie temples and in private houses, and were often sold in the markets; so that Christians were constantly exposed to association of ideas or misdirected co/iscte Mce, wlien they ate such meats, ate them with some feeling as if the idol were something real {v. 4), and had changed the meats by the fact of tlie consecration into something either holy or else polluted, unto this hour—after they have enil)raced Christianity; an implied censure, that they are not further advanced by this time in Christian " knowledge." Ilielr conscience . . . Is defiled—by their eating it "as a thing offered to idols." If they ate it unconscious at the time that tlie temptation of receiving them, which was forbidden (Numbers 25. 2; Psalm IOC. 28). The apostles forbade it in their decree issued from Jerusalem (Acts 15., and 21.. 25.); but Rt. Paul does not allude here to that decree, as he rests his preempts r.ather on his own independent apostolic authority, we IcnowtUnt we all have Itiiowlertgc—The Corinlhians doubtless had referred to their "knowledge" (viz., of the indifference of meats, as in themselves having no sanctity or pollution). St. Paul replies, " We are aware that we all have (speaking generally, and so far as Chrisit hiul been offered to idols, there would be no defilement of conscience. But conscious of what it was, and not having such knowledge as other Corinthians boasted of, viz., that an idol is nothing and can therefore neither pollute nor sanctify meats, they by eating them sin against conscience(cf. Romansl4. 1.5-23). It wason thegroundof Christian expediency, not to cause a stumbling-block to " weak" brethren, that th§ Jerusalem decree against partaking of such meats (though indifferent in themselves) was passed (Acts 15). Hence he here vindicates it ainst the Corinthian asserters of an Inexpedient liberty. 8, Other old MSS. read, "Neither if we do not eat, are we the better: neither if we eat are we the worse :" the language of the eaters who justified their eating thus. [Lachmann.] In English Version St. Paul admits that "meat neither ]»-esents (so the Greek for " commendeth ") us as commended nor as disapproved before God :" it does not affect our standing before God (Romans 14. 6). 9. this liberty of yours—the watchword for lax Corinthians. The very indifference of meats, which I concede, is the reason why ye should "take heed " not to tempt weak brethren to act against their conscience (which constitutes sin, Romans 14. tian theory goes; for in f. 7 he speaks of some who jiruclicoUy have not) this knowledge." Kuowledgc piiffetli up —when without "love." Here a parenthesis begins; and the main subject is resumed in the same words, v. i. "As concerning (touching) therefore the eating," &c. "Puffing up" is to please self. "Edifying" is to please one's neighbour. Knowledge only says. All things are lawful forme; Love adds, But all things do not edify [Bengel] (eh. 10. 23; Romans 14. 1.5). edlfietli—tends to build up the Bpiritual temple (ch. 9; 6.19). 2. And—Omitted in the oldest M.SS. The absence of the connecting particle gives an emphatical sententiousness to the style, suitable to the Kubject. The first step to knowledge is to know our own Ignorance. Without love there is only the appearance
"lliink," &c.) of knowledge, knowetli—The oldest M8S. read a Greek word Implying personal experimental acquaintance, not merely knowledge of a fact, which the trV<?(* of " we know' oi are aware {v. 1) ineeins. as lie ought to know—experimentally and in the way of "love." 3. love God—the source of love to our neighbour (1 John 4. 11, 22, 23). 10. Ifany man—being weak, which hast knowledge—The very knowledge which thou pridest thyself on 12, 20 ; 5. 2). the aame—lit., this man ; he who loves, not he who "thinks that he knows," not having "charity" or love (v. J, 2). is known of hliu—is known with the knowledge of approval, and is acknowledged by God as His (Psalm I. 6; Galatians 4. 9; 2 Timothy 2. 19). Contrast, " I never knew you," Matthew 7. 23. To love God is to know God ; and he who thus knows God has been first known by God (cf. ch. 13. 12; 1 Peter 1. 2). *. As concerning, &c. —Resuming the subject begun in v. 1, "As touching," &c. Idol Is nothing—has no true being at all ; the god it represents is not a living reality. This does not contradict ch. 10. 20, which states that they who worship idols, worship (leviLs ; for here It is the gou.S believed by the worshippers to he represented by the idols which are denied to have any existence, not the devils which really under the idols delude the worshippers, none other God—The oldest MSS. omit the word " other ;" which gives a clearer sense. 6. " For even supposing there are (exist) gods so called (2 Thessalonians 2. 1), whether in heaven (as the sun, moon, and stars) or In earth (as deified kings, beasts, &c.), as there be (a recognized fact, Deuteronomy 10. 17; Psalm 13.5.
(v. 1), will lead the weak after thy example to do that against his conscience, which thou doest without any scruple of conscience, viz., to eat meats offered to idols, conscience of him which Is weak—rather, "His conscience, seeing'Ae ij weak." [Alford, &c.] emboldened lit., built up. You ought to have built up your brother in good: but by your example your building him up is the emboldening him to violate his conscience. 11. shall . . . perish—The oldest MSS. read "perisheth." A single act seemingly unimportant may produce everlasting consequences. The weak brother loses his faith, and if he do not recover it, his salvation [Bengel] (Romans 14. 23). for whom Christ died—and for whose sake we too ought to be willing to die (1 John 3. 16). And yet professing Christians at Corinth virtuallj' tempted their brethren to their damnation, so far were they from sacrificing aught for their salvation. Note here. That it is no argument agai nst the dogma that Christ died for all, even for those who perish, to say that thus He would have died in vain for 6: 136. 2) gods many and lords many." Angels and men tn authority are termed gods In .Scripture, as exercising a divinely-delegated power under God (cf. Exodus 22. 9, with many. Scripture is our rule, not our suppositions as to consequences. More is involved in redemption than the salvation of man : the character of God as at oncejust and loving Is vindicated even in the case of the lost; for they might have been saved, and so even in their case Christ has not died in vain. So the mercies of God's providence are not in vain, though many abuse them. Even the condemned shall manifest God's love in the great day, in that they too had the offer of God's mercy. It shai: be th«
28; Psalm 82. 1,G; John 10. 34, .3.5). C. to us— believers, of whom—from whom as Creator all things derive their existence, we In him— rather, " we /<«• Him," or "unto Him." God the Father Is the end for whom and for whoso glory believers live. In Colossians 1. 16 all things are said to be created (not only "by" Christ, but also) "/or Paul Sfiowelh his Cliristian Liberty 1 CORINTHIANS IX. The Minister ought to Live by the Qoipd.
"Remember, ray dear one, the Lord." Cf. Eusebics, R H. 3. 30. bretliren of the Loi-d—held In especial esteem on account of their relationship to Jesus (Acts 1. U; Ualatians 1. 9). James, Joses, Simon, and Judas. Probably cousins of Jesus: as cousins were termed by the Jews "brethren." Alford maiies them literally brotlnrs ot Jesus by Joseph and Maiy. Cephas—Probably singled out as being a namecanying weight with one partisan section at Corinth. "If your favourite leader does .so, surely so may I" (ch. 1.12; 3.22). 6. Baniabas—long the associate of Paul, and, like him, in the habit of self-denyingly forbearing to claim the maiutenanc* which is a minister's right. So Paul supported himself by tent-making (Acts 18. 3; 20. 34; 1 Thessalonians 2. 9; 2 Thessalouians 3. 8). 7. The minister is spiritually a soldier (2 Timothy 2. 3), a vine-dresser (ch. most awful ingredient in their cup that tliey miglit have been saved hut would not: Christ died to redeem even them. la. wound tltelr weak conscience HI., "smite their conscience, being (as yet) in a weak stale." It aggravates the cruelty of the act tliat it is committed on the weak, just as if one were to strike an invalid, against Christ—on account of the sympathy between Cln istand His members (Matthew 25. 40; Acts 9. 4,5). 13. meat—Old English for "food" In general, make . . . lo offend
Greek, "is a stumbling-block to." no flesU—In order to ensure my avoiding flesh ottered to idols, I would abstain from all kinds of Jlesh, in order not to be a stuinblinybtock to my brother.
CHAPTER IX.
Ver. 1-27. He confirms His Teaching as to not putting A Stumbling-block in a Bkothek's way (ch. 8. IS) BY HIS OWN EXAMPLE IN NOT USING HIS UNDOUBTED bights AS AN APOSTLE, SO AS TO WIN MEN TO CHKIST. 1. Ain I not an apostle? am I not free !—The oldest MSS. read the order thus, "Am I not free? am I not an apos-
3. 6-8; Song of Solomon 1.6), and a shepherd (I Peter
5. 2, 4). of the fruit—The oldest MSS. omit "of." 8. aa a man—I speak thus not merely according to human judgment, but with the sanction of the Divine law also. 9. ox . . . treadeth . . . corn—(Deuteronomy 25. 4.) In tho East to the present da.v they do not after reaping carry the sheaves home to barns as we do, but take them to an area under the open air to be threshed by the oxen treading them with their feet, or elsedrawing a threshing instrument over them (cf. Mieah 4. 13). Doth Go<l . . . care for oxen 1—rather, "Is it for the oxen that God careth?" Is the animal the ultimate objecti for whose sake this law was given? No. God does care for the lower animal (Psalm 36.6; Matthew 10.29), but it is with the ultimate aim of the welfare of mati, the head of animal creation. In the humane consideration shown for the lower animal, we are to learn that still more ought it to be exercised in the ease of man, the ultimate object of t'ne law; and that the human (spiritual as well as temporal) labourer is worthy of his hire. 10. altogetlier—join this with "saith." "Does he (the Divine lawgiver) by all means say it for our sakes?" It would be untrue, that God saith it altogether (in the sense of solely) for our sakes. But it is true, tliat He by all means saith it for our sakes as the ultimate object in the lower world. Grotius, however, translates, " mainly" or "especially," instead of altogether, that— " meaning that" [Alford]; lit., because. should plough—oi/f/W to plough in hope. The obligation rests with the people not to let their minister labour v.-ithout remuneration, he that thresheth in Iiope should be partaker of his hope—The oldest MS. versions and fathers read, " He that thresheth {should or ought to thresh) in the hope of partaking'' (riz., of the fruit of his threshing). "He that ploughetli," spiritually, is the tle?" He alludes to ch. 8.9, "this liberty of yours:" If you claim it, I appeal to yourselves as the witnesses, have not I also it? "Am I not free?" If you be so, much more I. For "am I not an apostle?" so that I can claim not only Christian, but also apostolic liberty. l»«ve I not Been Jegiis corporeally, not in a mere vision : cf. ch. 15. 8, where the fact of the resurrection, which he wishes to prove, could only be established by an actual bodily appearance, such as was vouchsafed to Peter and the other apostles. In Acts 9. 7, 17 the contrast between "tlie men with him seeing no man," and " Jesus that appeared unto thee in the way," shows that Jesus actually appeared to him in going to Damascus. His vision of Christ in tl,« temple (Acts 22f 17) was "in a trance." To be a wit-iijss of Christ's resurrection was a leading function of an apostle (Acts 1.22). The best MSS. omit "Chrisl." yc my work in the l<ord—your conversion is His workmanship (Ephesians2. 10) through my instrumentality : the " seal of mine apostleship " (v. 2). 3. yet doubtless yetatleast lam such to you. seal of mine apostleship—your conversion by my preaching, accompanied with miracles ("the signs of an apostle," Romans 15. 18, 19; 2 Corinthians 12. 12), and your gifts conferred by me (ch. 1. 7), vouch for the reality of my apostleship, just as a seal set to a document attests its genuineness (John 3.33; Romans 4. 11). 3. to tliem that . . . examine me i. e., wlio call in question mine apostleship. is tiiis—t'lz., that you are the seal of mine apostleship. 4. Have we not power Greek, "riglil," or lawful power, equivalent to "liberty" claimed by the Corinthians (ch. 8. 9). The "we" includes with himself his colleagues in the apostleship. The GreeAinterrogative expresses, "You surely U'on7 say (will you?) that we have not the power or right," &c. eat and drink— wi I bout labouring with our hands (v. 11, 13, H). St. Paul's not exercising this right was made a plea by his opponents for insinuating that he was himself conscious he was no true apostle (2 Corinthians 12. 13-16). 5. lead about a sister, a wife— t. e., " a sister as a wife;" " a sister " by laith, which makes all believers brethren and sisters in the one family of God : " a wife " by marriage covenant. St. Paul implies he did not exercise his undoubted right to marry and "lead about" a believer, for the sake of Christian expediency, as well to save the Church the expense of maintaining her in Ills wide circuits, as also tliat he miglitgivo himself more undlstractedly to building up the (/'liurch of Christ (ch. 7. 2'j, 32, 35). Contrast the Corinthians' want of self-sacriflce in the exercise of their "libert.y" at the cost of destroying. Instead of edifying, the Church (oh. 8. first planter of a Church in a place (cf. ch. 3. 6, 9) ; " he that thresheth," the minister who tends a Church already planted. 11. we.. . . wc—eniphatical in the Greek. We, the same persons who have sown to you the intinitely more precious treasures of the Spirit, may at tlie least claim in return what is the only thing you have to give, viz., thegoods tliat nourisli the/Je.vA ("yoiocarnal things").
I'i, otiiers—whether true apostles (i<. 5) or false ones (2 Corinthians 11. 20). we rather—considering our greater labours for you (2 Corinthians 11.2:5). suffer all things without complaining of It. We desire to conceal (lit., huld as a water-tight ve.isel)any distress we suffer from straitened circumstances. The sa/ne Greek is in ch. 13. 7. lest we . . . hinder . . . Gospel—not to cause a himlrance lo
Its progress by giving a handle for the imputation of selfseeking, if we received support from our flock. The less of incumbrance and expense caused to the Church, and the more of work done, the better for tlie cause ol the Gospel (2 Timothy 2.4). 13. minister about holy things —the Jewish priests and Levites. The Greek especially applies to the former, the in'leals ttffering sacriftcci. partakers with the altar—a part o{ the victliiis going to the service of the altar, and the rest being shared l)y tlie priests (IjCvitlcus 7.6; Numbers IS. 0, Ac; Deuteronomy
9,10; Margin, 11-13). as other apostles— Implying that Bome of them had availed themselves of the power which they all had, of marrying. We know from Matthew 8. II, that Cephas or Peter was a married man. A con fu tat Ion of
18. 1, iSic). 14. Kvcn so—The only Inference to be drawn from this passage Is, not that the Christian minisay Is of a sacrificial character as the Jewish priesthood, but simply, that as the latter was supported by the coutrib«»
Bt. Peter's self-styled followers, the Romanists, who <'xclude theclergy from marriage. (Jlemens Alexanurinus, (ilromataor Miscellanies, 7. sec. 63, records a tradition, tliat he encouraged his wife when being led to death by saying
Ihul Abstains from being Cliargeable 1 CORINTHIANS IX. or Offensive to the Co-inthians. things defined hy the laiv ; such as ceremonies not then repugnant to Christianity. Perhaps the reason for distinguishing this class from tlie former is that St. Paul himself belonged nationally to "the Jews," but did not in creed belong to the class of " them that are under the law." This view is confirmed by the reading Inserted here by the oldest MSS., versions, and fathers, "not being {i.e., parenthetically, "not that I am") myself under the law." 21. To them . . . without law— tlous of the people, so should the former. The stipends of the clergy were at first from voluntary offerings at the Lord s Supper. At the love-feast preceding it everj' believer, according to his ability, offered a gift; and when the expense of the table had beeu defrayed, the bishop laid aside a portion for himself, the presbyters, and deacons; and with the rest relieved widows, orphans, confessors, and the poor generally. [Tektuilian, Apology, cli. W).] The stipend was in proportion to the dignity and merits of the several bishops, presbyters, and deacons. [Cypkian, c.4, ep. 6.] preach . . . Gospel—plainly marked t. e., without revealed law : the heathen (cf. Romans 2. 12 with V. 15). as without law—not urging on them the ceremonies and "works of the law," but "the hearing of faith" (Galatians 3. 2). Also discoursing in tlieir own manner, as at Athens, with arguments from their own poets (Acts 17. 28). being not without law to God "Whilst thus conforming to others in matters indifferent, taking care not to be without law in relation to God, but responsible to law (lit., in law) in relation to Christ." Tills as the duty of the Christian minister, in contrast to the ministering about sacrifices (.Greek) and waiting at the altar of tlie .lewish priesthood and Levites (d. 13). If the Lord's Supper were a sacrifice (as the Mass is supposed to be), this 14th verse would certainly have been worded so, to answt-r to d. 13. Note the same Lord Clirist "ordains" the ordinances in the Old and in the New Testaments (Matthew 10. 10; Luke 10.7). 15. Paul's special gift of continency, which enabled him to abstain from marriage, and liis ability to maintain himself without interrupting seriously his ministry, made that expedient to him which is the Christian's true position in relation to the world, to himself, and to God. Everything develops itself according to its proper law. So the Christian, though no longer subject to the literal law as constraining him from without, is subject to an inward principle or law, the spirit of faith in Christ acting from within as the germ of a new is ordinarily inexpedient, viz., that the ministry should not be supported by the people. Wliat to him was a duty, would be the opposite to one, for instance, to whom God had committed a family, without other means of support. I have used none of these things—none of these "powers" or rights which I might have used {v. 4-6, 12). neither—rather, "I'et I have nut written." so clone unto me—/i7., in my case: as is done in tlie case of a soldier, a planter, a shepherd, a ploughman, and a sacrificing priest life. lie does not in the Greek (as in English Version) say " under the law (as he does in v. 20) to Christ ;" but uses the milder term, " in . . . In," responsible to laiu. Clirist was responsible to the law for us, so that we are no longer responsible to It (G.alatians 3. 13, 24), but to Him, as the members to the Head (ch. 7. 22; Romans 8. 1-4; 1 Peter 2. 16). Christians serve Christ in newness of spirit, no longer In oldness of the letter (i. e., the old external law as such), Romans 7. 4-6. To Christ, as man's Head, the Father has properly delegated His authority (John 5. 22, 27); whence here he substitutes "Christ" for "God" In the second clause, " not without law to God, but under the law to (f. 7. 10, 13). make my glorying void—deprive me of my privilege of preaching the Gospel without remuneration (2 Corinthians 11. 7-10). Rather than hinder the progress of the Gospel by giving any pretext for a charge of interested motives (2 Corinthians 12. 17, 18), St. Paul would " die" of hunger. Cf. Abraham's similar disinterestedness (Genesis
Clirist." The law of Christ is the law of love (Galatians 6.
2; cf. 5. 13). 22. gain the weak i. e., establish, instead of being a stumbling-block to inexperienced Cliristians (ch. 8. 7). Romans 14. 1, "Weak in the faith." Ai.ford thinks the "weak" are not Christians at all, for these have been already " won ;" but those outside tlie Cliurch, who are yet " without strength" to believe (Romans 5. 6). But when "weak" Christians are by the condescending love of sti'onger brethren kept from falling from faith, they are well said to be "gained" or won. by all means
14. 22, 23). 16. though I preach ... I have nothingto glory of—i. e.. If I preach the Gospel, and do so not gratuitously, I have no matter for "glorying." For the " necessity" tliat
Is laid on me to preach (cf. Jeremiah 20. 9, and the case of Jonah) does away with ground for "glorying." The sole ground for the latter that I have, is my preaching ivithout charge (v. 18): since there is no necessity laid on me as to the latter, it is my voluntary act for the Gospel's sake. 17. Translate, "If I be doing this (t. e., preacliing) of my own accord (which I am not, for the "necessity" is laid on me whicli binds a servant to obey his master), I have a reward ; but if (as is the case) involuntarily (Acts 9. 15; . . . some—The gain of even "sojne" is worth the expenditure of "all means." He conformed himself to the feelings of each in the several classes, that out of them all ho might flrain some. 23, partaker tUereof— Greek, "fellowpartaker:" of the Gospel lilesslngs promised at Christ's coming: "vilWi" {not BlS English Ve?-sion, " you :" h\il)them,
22. 15; 26. 16; not of my own natural will, but by the constraining grace of God; Romans 9. 16; 1 Timothy 1. 13-16), I have had a dispensation (of the Gospel) entrusted to me" (and so can claim no "reward," seeing that I only "have done that which was my duty to'do," Luke 17. 10, but incur the " woe," v. 10, if I fail in it). 18. What is my reward I—The answer is In v. 19, viz., that by making the Gospel without charge, where I might have rightfully claimed maintenance, I might " win the more." of Christ —The oldest MSS. and versions omit these words, almse —ratlier, " that / use not to the full my power." This is matter for "glorying;" the "reward" ultimately aimed at is the gaining of the more (v. 19). The former, as involving the latter, is verbally made the answer to the question, "What is my reward?" But really the " reward" la that whlcli Is the ultimate aim of his preaching without charge, viz., that he may gain the more; it was for this end, not to have matter of glorying, that he did so. 19. free fr«m all men i. e., from the power of tiiz., with tiiose thus "gained" by me to the Gospel. 24. Know ye not—The Isthmian games, in wliicli the footrace was a leading one, were of course well known, and a suljject of patriotic pride to the Corinthians, who lived in tlie immediate neighbourhood. These periodical games were to the Greeks rather a passion than a mere amusement: hence their suitableness as an image of Christian earnestness. In a race Greek, "in a race-course." all. . . one—Although we knew that one alone could be saved, still It would be well worth our wliile to run. [Bengel.] Even In the Christian race not "all" who enter on the race win (ch. 10. 1-5). So run, that ye may obtain—said parenthetically. These are the words In which the instructors of the young in the exercise schools (gymnasia) and tlie spectators on the race-course exhorted their pupils to stimulate them to put forth all exertions. Tlie gymnasium was a prominent feature in every Greek all men. gain the more—i. c, ow many of them{" all men") (u possible. "Gain" Is an appropriate expression In relation to a "reward" (1 Thessalonlans 2. 19, 20); he therecity. Every candidate had to take an oath that he had been ten months In training, and that he would violate none of the regulations (2 Timothy 2. 5; cf. 1 Timothy 4. 7, fore repeats it frequently (v. 20-22). ao. I became as a Jew—in things not defined by the law, but by Jewish usage Not JudalzIng in essentials, but in matters where there was no compromise of principle (cf. Acts 16.3; 21.
8). He lived on a strict self-denying diet, refraining from wine and pleasant foods, and enduring cold and heat and most laborious discipline. The "prize" awarded by the judge or umpire was a chaplet of green leaves; at the Isthmus, those of the indigenous pine, for wliich parsley leaves were temporarily substituted (v. 25). The Greek tot
89-28); an undesigned coincidence between the history and the Epistle, and so a sure proof of genuineness, to them that are under the law. aa under the law—in
Our Life is Like unto a Race. 1 COEINTIIIAKS X. Jewish Sacraments Ti/pes of the Christian.
'obtain" Is full}/ obtain. It Is in vain to begin, unless we persevere to the end (Maltliew 10. 22; 24. IS; Keveliition 2. your pi Ivlleges, lest ye be cast-aways. For the Israelites with all their privileges were most of them cast-aways through want of it. ignorant—with all your boasted "knowledge." our fatliers—The Jewish Church stands In the relation of parent to the Christian Cliurch. all Arrange as the Greek, "Our fathers were all under the cloud;" giving the "all" its proper emphasis. Not so much as one of so great a multitude was det.aiiied by force or disease (Psalm 105. 37). [Bengel.J Five times the "all" is repeated, in the enumeration of the five favours which God bestowed on Israel (v. 1-4). Five times, correspondingly, they sinned (v. 6-10). In contrast to the "all" stands " many (rather, 'the most') of them"
10). Tlie "so" expresses, Run with such persevera7tcc '.n the heavenly course, as "all" the runners exhibit in tlie eartlily "race" just spoken of: to the end that ye may attain the prize. ^5. strlveth— in wrestling : a slill more severe contest than tlie loot-race. Is tt-mperate—Ho Paul exercised self-denial, abstaining from claiming sustenance for the sake of the "reward," viz., to "gain the more" (ii.
28, 19). corruptible soon withering, as being only of fir leaves taken from the fir groves whicli surrounded the Isthmian race-course or stadium, incorruptible—(1 Peter
1. 4; 5. 1; Revelation 2. 10). "Crown" here is not that of a king (which is expressed by a dirterent Greek word, viz., "diadem"), but a tvreath or garland. 26. I—Return to his main subject, his own self-denial, and his motive iu it. run, not as uncertainly—not as a runner uncertain of the goal. Ye Corinthians gain no end in your entering idol temples or eating idol meats. But /, lor my part, iu (v. 5). All of them had great privileges, yet most of them were cast-aways through lust. Beware you, having greater privileges, of sharing the same doom through a similar sin. Continuing the reasoning, ch. 9. 24, "They which run in a race, run all, but one receiveth the prize." under the cloud—were continually under the defence of the pillar of cloud, the symbol of the Divine presence (Exodus 13.21,22; Psalm 105.39; cf. Isaiah 4.5). passed through the sea—by God's miraculous interposition for them (Exodus 14. 29). 2. And—^nd so. [Bengel.] baptized unto Moses—the servant of God and representative of the Old Testament covenant of the law: as Jesus, the Son of God, is of the Gospel covenant (John 1. 17; Hebrews 3. 5, 6). The people were led to believe in Moses as God's servant by the miracle of the cloud protecting them, and by their being conducted under him salely through the Red Sea ; therefore they are said to be " baptized unto" liim (Exodus 14.31). "Baptized" is here equivalent to "initiated :" it Is used Iu accommodation to St. Paul's argument to the Corinthians; they, it is true, have been "baptized," but so also virtually were the Israelites of old; if the virtual baptism of the latter availed not to save them from the doom of lust, neither will the actual baptism of the former save them. There all my acts, whether in my becoming "all things to all men," or in receiving no sustenance from my converts, have a definite end in view, viz., to "gain the more." 1 know what I aim at, and how to aim at it. He wlio runs witli aclear aim, looks straight forward to the goal, makes it his sole aim, casts away every encumbrance (Hebrews
12. 1, 2), i.s indifferent to what the bystanders say, and sometimes even a fall only serves to rouse him tlie more. [Bengel. J not asone tliat beateth tlie air—instead ol beating the adversary. Alluding to the .Sciamachia or sparring in the school in sham-flglit (cf. eh. 14. 9), wherein they struck out into the air as if at an Imaginary adversary. The real adversary is Satan acting on us tlirough tlie flesh. 27. Keep uixler lit., bruise the /ace under the eyes, so as to render it black and blue; so, to chastise in the most sensitive pari. Cf. " mortify the deeds of the body," Romans (j.
13; also 1 Peter 2. 11. It is not ascetic fasts or macerations of the body which are here recommended, but the keeping under of our natural self-seeking, so as, like I'aul, to lay ourselves out entirely for the great work, my body—the old man and the remainders of lust in my Hesli. "My body," so far as by the flesh it opposes the sjiiril [EsTiusJ (Cialatians 5. 17). Men may be severe to their bodies and yet indulge their lust. Ascetic " neglect of 1 he body" may be all the while a more subtile " satisfying of the flesh" is a resemblance between the symbols also: for the cloud and sea consist of water, and as these took the Israelites out of sight, and then restored them again to view, so the water does to the baptized. [Bengel.] OLSHAtrsEN understands "the cloud" and "the sea" as symbolizing the Spirit and ivater respectively (John 3.5; Acts 10.44-47), Christ is the pillar-cloud that screens us from the heat of God's wrath. Christ as " the light of the world" is our "pillar of Are" to guide us in the darkness of the world. As the rock when smitten sent forth the waters, so (C'olossiaiis 2. 23>. Unless the soul keep under the body, the body will get above the soul. Tlie body may be made a good servant, but is a bad master, bring it Into subjection—or bondage, as a slave or servant led away captive ; BO the Greek, preaclicd lit., heralded. He keeps up the Image from the races. The heralds summoned Ihe candidates for the foot-race into the race-course [Plai'O, Legg.
Christ, having been once for all smitten, sends forth the waters of the Spirit. As the manna bruised in mills ted
Israel, so Christ, when " it pleased the Lord to bruise Him," has become our spiritual food. A strong proof of Inspiration is given in this fact, that the historical parts of Scripture, without the consciousness even of the authors, are covert prophecies of the future. 3. same spiritual meat—As the Israelites had the water from the rock, which answered Ui baptism, so tliey jart the mann.a whicdi corresponded to the other of the two Christian sacraments, the Lord's Supper. St. Paul plainly implies the importance which was attached to these two sacraments by all Christians in those days: "an inspired pro-
8. S3oJ, and placed the crowns on the brows of the conquerors, announcing their names. [Benoki.J They probably proclaimed also the laws of tlie combat; answering to tht: 2>reaching o( the .apostles. [Alkokd.J The Christian herald is aiao combatant ; in which respect he is distinguished from the herald at the games, a cast-away failing shamefully of the prize myself, after I have called others to the contest. Ilejected by God, the Judge of the Christian race, notwithstanding my having, by my preacliiiig, led others to be accepted. Cf. the I'quivalent term, " reprobate," Jeremiah 6. 30; 2 Corinthians 13. (i. St. Paul implies, if such earnest, self-denying watchfulness over himself be needed still, with all his labours for others, to make his own calling sure, much more Is the same needed by the Corinthians, Instead of their going, as test against those who lower their dignity, or deny tiieir necessity." [Alfoiid.] Still he guards against the other extreme of tlilnking the mereexternal possession of such privileges will ensure salvation. Moreover, had there been seven sacraments, as Rome teaches, St. Paul would have alluded to them, whereas he refers to only (he two. He does not mean by " the same" that the JsraeU/es and we Christia7is have the "same" sacrament; but that believing and unbelieving Israelites alike had "the same" spiritual privilege of the manna (cf. v. 17). It was " .•iptrthey do, to the extreme limit of Christian liberty.
CHAPTER X.
Ver. 1-33. I).vnoi:u of Fkllowsiiip with Idolatuy IVSTKATEI) IN TH IC IIlSTOUY OF ISllAKL: HUCJI Kp:LI,OW8UIF INCOMl'ATIIiLH WITH FELLOWSIIII' IN THE LoKll'S BuPi'Ku. KvicN Lawful thin(;.s aue to iik fokisokne, BO AS not to Hukt Weak BketiiiieN. 1. Moreover —The oldest M.SS. read "Foil." Thus the coniiecliou With the foregoing chapter is expressed. Ye need to exiltnil meat" or food ; because given by the power of God's spirit, not by human labour. [CJkotius and Ai.fokd.] Galatians 4. 29, "born after the Spirit," i. p., supernaturally. Psalm 78.21, "corn of heaven" (Psalm 10.5.40). Rather, "spiritual" in its /.i/pi'caJ signlllcation, Clirist, tlie true Bread of heaven, being signllled (John 0. 32). Not that tlie Israelites clearly understood the signification; l)ut believers among them would feel that iu the typ« e^'cise self-denying wutclifulness noiwlthstandiug all 280
The Jews' Punishments our Examples. 1 CORINTIxIANS X. We mu3l Avoid Idolatry, —So the oldest versions, Irenseus (264), nod good MSS. read Some of the oldest MSS. read " Lord ;" and one MS. only "God." If "Lord" be read, it will mean Christ. As "Christ" was referred to in one of the five privileges of Israel (i'. 4), so it is natural that He should ho luenlioiied here in one of tlie five corresponding sins of that people. In Numbers 21.5 it is "spake against <iod" (wlience probably arose the alteration in the one MS., 1 Corintliians 10. something more was meant; and their Implicit and reverent, though indistinct, faith was counted to them tor justification, of wliich the manna was a kind of sacramental seal. "They are not to be heard wliith feign that the old fathers did look only for transitory promises'' (Arllole vii. Church of England), as a[)peans from tliis
J assage (cf. Hebrews 4. 2). *. drink—(Kxodus 17.6.) In Numbers 20. K, "the beasts" alsoare mentioned as li.iving diunk. The literal water typified "spiritual drinl;," and 9, "God," to liarmonize it with Nuinliers 21. 5). As eilher "Christ" or "Lord" is tlie genuine reading "Chiist" must be "God." Cf. " Why do ye tempt tlie Lord ? ' Exodus 17. 2, 7. Cf. Romans 14. 11, with Isaiali 45. 22, 23. Israel's discontented complainings were temptiiigs of Clirist especially, the "Angel" of the covenant (Exodus
Is tlierefore so called, spiritual Rock tliHt followed them— rather, " accompamed them."' Not the literal rock (or its water) "followed" them, as AiB'ord explains, as if St. Paul sanctioned the Jews' tradition (Rabbi Solomon on Numbers 20. 2) that the rock itself, or at least the stream from it, followed the Israelites from place to place (cf. Deuteronomy 9. 21). But Clirist, the "Spiritual K<x;k" (Psalm 78. 20, 35; Deuteronomy 32. 4, 15, IS, 30, 31, 37; Isaiah 28. 10; 1 Peter 2. 6), accompanied them (Exodus 33.
2:!. '20, 21 ; 32. 31 ; Isaiah 63. 9). Tliough they drank of " that Rock . . . Clirist" {v. 4), they yet comiilaiued for want of water (Exodus 17. 2. 7). Though also eating the same spiritual meat (Christ, "the true manna, " "tlie bread of life"), they yet murmured, " Our soul ioatiieth this light bread." In this case, being punished by the fiery serpents, they were saved by the brazen serpent, the emblem of Christ (cf. John 8. 56; Hebrews '1. 26). The Greek I'or "tempt" means, tempt or try, so as to wew out the long-sutrering of Christ (cf. Psalm 95. 8.9; Numbers
15). . " Followed" implies His, attending on them to minister to them; thus, though mostly going licj'ore tliem. He, when occasion required it, followed "behind" (Exodus
14. 19). He satisfied all alike as to their bodily thirst whenever they needed It; as on three occasions is expressly recorded (Exodus 15. 24, 25; 17. (i ; Nuiubers 20. S); and this drink for the body sj-mbolized the spiritual drink fi om the Spiritual Rock (cf. John 4. 13, 14; see Note,
14. 22). The Corinthians were in danger of provoking God's long-suffering by walking on the verge of idolatry, through overweening confidence in their know:edge. 10. someoftltem . . . murmured—upon the death of Korah and his company, who themsel'^es were murmurers (Numbers 16. 11, 49). Their murmuiv against Moses and Aaron were virtually murmurs again-it God (cf. Exodus
V. 3). 5. But—Though they had so many tokens of God's presence, uiajiy of them—rather, "tlie majority of tliem;" " the whole part." All except Joshua and Caleb of the first generation, not—in tlie Greek emphatically standing in llie beginning of the sentence : "Not,"asone might have naturally expected, "with tlxe more part them was," <fcc. God—whose judgment alone is valid, for—the event showed, they had not pleased God. overthrown lit., strewn in heaps. In the iv Utlerness—far from the land of promise. 6. were— G'i«'A, "came to pcuss
16. 8, 10). St. Paul herein glances at the Corinthian murmurs against himself, the apostle of Christ, destroyed
14,700 perished, the destroyer—the same destroying angel sent by God as In Exodus 12. 23, and 2 .Samuel 21. 16. 11. Kow . . . these tilings . . . ensamples—resuniingtlio thread of v. 0. The oldest MSS. read, "by way of example." the ends of the world lit., "of the ages;" the New Testament dispensation in its successive phases {plural, " ends"; being the winding up of all former "ages." No new dispensation shall appear till (Jhrist comes aa Avenger and Judge; till then the " ends" being many in elude various successive periods (cf. Hebrews 9. 26). As we live in the last dispensation, which is the consummation of all that went before, our responsibilities are the greater; and the greater is the guilt, St. Paul implies, to as." our examples—samples to us of what will befall us, if we also with all our privileges walk carelessly, lust— the fountain of all the four other offences enumerated, and therefore put first (James 1. 14, 15; cf. Psalm loti. 14). A particular case of lust was tliat after flesh, when iluy pined for the fish, leeks, &c., of Egypt, whicli they had left (Numbers 11. 4, 33, 34). These are included in tlie "evil things," not that they are so in themselves, but the}' became so to the Israelites when the.y lusted after what God withheld, and were discontented with wliat God provided. 7. Idolaters—A case in point. As the tlie Corinthians, which they incur if they fall short of tlieir privileges. 1^. thlnketh he standeth—stands and thinks tliat he stands [Bengel]; t. e., stands " by faitli" "well pleasing" to God : in contrast to i-. 5, " with many of them God was not well pleased" (Romans 11. 20). fall —from his place in the Church of God (cf. v. 8, "fell"). Both temporally and spiritually (Romans 14. 4). Our security, so far as relates to God, consists in faith ; so far as relates to ourselves, it consists in fear. 13. Consolation
Israelites sat down (a deliberate act), ute and drank at llie idol feast to tlie calves in Horeb, so the Corintliians were in danger of idolatry by a like act, tliough not professedly worshipping an idol as the Israelites (ch. 8. 10, 11; 10. 14, 20, 21 ; Exodus .32. C). He passes here from the first to pie second person, as they alone (not he also) were in danger of idolatry, &c. He resumes tlie first person appropriately at the IGth verse, some—The multitude loliow tlie letid of some bad men. play—with lascivious dancing, to them, under tlieir temptation; it is none but sucli as is " common to man," or " such u« man can bear," " adapted to man's powers of endurance." [Waiil.] faithful— (Psalm 125.3; Isaiah 27.3.8; Revelation 3.10.) "God is Biugiiig, and drumming round the calf (cf. " rejoiced," Acts 7. 41). 8. fornication— Fornication was generally, as in this case ^Numbels 25.), associated at the idol feasts with spiritual forfiication, i. e., idolatry. This all applied faitliful" to the covenant whicli He made with you in calling you (1 Thessalonians 5. '24). To be led into temptato the Corinthians (ch. 5. 1, 9; B. 9, 15, IS; ch. 8. 10). Balaam tempted Israel to both sins witli Midian (Kevelation 2. H). tion is distinct from running into it, wliich would be "tempting God" (t). 9; Mattliew 4.7). way to escape (Jeremiah 29. 11; 2 Peter 2. 9.) The Greek is, "the way of escape;" the appropriate way of escape in eacli particular temptation; not an immediate escape, but one in due time, after patience has had her perfect work (James 1.
Cf. ch. 8. 7, 9, "stumbling-block," "eat . . . tiling oflered unto . . . idol." three and twenty thousand—in Numbers 25.9" twenty and four thousand." If this were a real discrepancy, it would militate rather against inspiration of thesuliiject malter and thought, tliau against verbal inspiration. Tile solution is: Moses in Numbers includes all who died " in the plague;" St. Paul, all wlio died " in one day :" 1000 more may have fell next day. [Kino, liiblical
2-4, 1'2). He "makes" the way of escape simultaneously with the temptation which His providence permissively arranges for His people, to bear it— Oiee, tn hear up under it, or against it. Not, He will takeitawaj (2 Corinthians 12. 7-9). 14. Resuming the argument, u. 7 ; ch 8.9, Cyclopuedia.] Or, the real number may have been between Za.OOUand 24,i;00; say 2:1,500, or 2:1,600; when writing generally where the exact figures were not needed, one writer might quite veraciously give one of the two round numliers near the exact one, and the other writer the other. [Hk.noei..] Whichever be the true way of reconciling the seeming discrepant statements, at least the ways gi' en above prove they are not really Irreconcilable. 9. ten pt Christ
10. flee—do not tamper with it by doubtful acts, sucli as eating idol meats on tlie plea of Clirislian liberty. The only safety is in wholly sliunning whatever borders on idolatry (2 Corinthians 6. 16, 17). The Holy Spirit herein ahso prescienlly warned tlie Churcli against tlie Idolatry, subsequeutl} transferred from the idol feast to the Lord's
We miiat Avoia fdolatry, 1 CORINTHIANS X. and not Pollute the XorcTs TuMe. order. Supply "lYaj/;") " But (I say) that the things which the Gentiles sacrifice, they sacrifice to devils" (demons). St. Paul here introduces a new fact. It is true that, as I said, an idol has no reality in the sense that the heathen regard it, but it has a reality in another sense; heathendom being under Satan's dominion as "prince of this world," he and his demons are in fact the powers worshipped by the heathen, whether they are orare not conscious of it (Deuteronomy 32. 17; Leviticus 17. 7; 2 Chronicles U. 15 ; Psalm 106. 37 ; Revelation 9. 20). " Devil " is in the Greek restricted to Satan, "demons" is the term applied to his subordinate evil spirits. Fear, rather than love, is the motive of heathen worship (cf. the English word " panic," from Pan, whose human form with horns and cloven hoofs gave rise to the vulgar representations of Satan which prevail now) ; just as fear is the spirit of Satan and his demons (James 2. 19). I would not that ye . . . have fellowship with devils—by partaking of idol feasts (ch. 8.
Supper Itself, in the figment of tra".y>K<tantlatlon. 15. Appeal to theirown powers of judgment lo weigh the force of the argument that follows: viz., ;'-«tas the partaking of the Lortrs Supper involves a partaking of the Lord himself, and the partaking of the Jewish sacrificial meats involved a partaking of the altar of God, and, as the heathens sacrifice to devils, to partake of an idol feast is to have fellowship with devils. We cannot divest ourselves of the responsibility of "judging" for ourselves. The weakness of private judgment is not an argument against its use. but its abuse. We should the more take pains in searching the iniallible word, with every aid within our reach, and above all with humble prayer for the Spirit's teaching (Acts 17. 11). If St. Paul, an inspired apostle, not only permits, but urges, men to judge his sayings by Scripture, much more should the fallible ministers of the present visible Church do so. " To wise men," refers with a mixture of irony to the Corinthian boast of "wisdom" (ch. 4. 40; 2 Corinthians 11. 19). Here you have an opportunity of exercising your "wisdom" in judging "what I sa.v." 16. Tlie cup of blessing—Answering to the Jewish "cup of blessing," over which thanks were offered in the Passover. It was in doing so that Christ instituted this part of the Lord's Supper (Matthew 26. 27
10). 31. I'e cannot, &c.—really and spiritually; though ye may outwardly (1 Kings 18. 21). cup of devils—in contrast to the cup of the Lord. At idol feasts libations were usually made from the cup to the idol first, and then the guests drank; so that in drinking they had fellowship with the idol, the Lord's table—The Lord's Supper is a feast on a table, not a sacrifice on an altar. Our only altar is the cross, our only sacrifice that of Christ once for all. The Lord's Supper stands, however, in the same relation, analogically, to Christ's sacrifice, as the Jews' sacrificial feasts did to their sacrifices (cf. Malachi 1. 7, "altar . . table of the Lord "), and the heathen idol feasts to theii idolatrous .sacrifices (Isaiah 65. 11). The heathen sacrifices were offered to idol nonentities, behind which Satan lurked. The Jew's sacrifice was but a shadow of the substance which was to come. Our one saci-ifice of Christ la the only substantial reality; therefore, whilst the par taker of tlie Jew's sacrificial feast partook rather " of the altar "(v. 18) than of God manifested fully, and theheathet idol-feaster had fellowship really with demons, the communicant in the Lord's Supper has in it a real communion
Luke 22.17,20). we I>less—"we," not merely ministers, but also the congregation. The minister " blesses" (t. e., consecrates with blessing) the cup, not by any priestly transmitted authority of his own, but as representative of the congregation, who virtually through him bless the cup. The consecration is thecorporate act of the whole Church. The act of ^oin blessing by him and them (not " the cup" itself, which, as also " tlie bread," in the Greek is in the accusative), and the consequent drinking of it together, constitute the communion, i. e., the joint participation "of the blood of Christ." Cf. v. 18, "They who eat . . . are partakers" (joint communicants), &c. "Is" in both cases in this verse is literal, not represents. He who with faith partakes of the cup and the bread, partakes really but spiritually of the blood and body of Christ (Ephesiaiis of, or fellowship in, the body of Christ once sacrificed, and now exalted as the Head of redeemed humanity. 2^. Do we provoke the Lord to jealousy 1—by dividing our fellowship between Him and idols (Ezekiel 20. 39). Is it onr wish to provoke Him toassert His power ? Deuteronomy
5. 30, 32), and of the benefits of His sacrifice on the cross (cf. V. 18). In contrast to tliis is to have "fellowship with dev lis" {v. 20). Ai.FORD explains, "The cup ... is the fjoint] participation (i. e., that whereby the act of participation takes place) of the blood," &c. It is the seal of our living union with, and a means of our partaking of, Christ as our Saviour (John 6. 53-57). It is not said, "The cup ... is the blood," or "the bread ... is the body," but "is the communion (joint-participation) of the blood . . . body." If the bread be changed into the literal body of Christ, where Is the sign of the .sacrament ? Romanists eat Christ " in remembrance of Himself." Todrink literal blood would nave been an abomination to Jews, wliich the first Christians were (Leviticus 17. 11, 12). Breaking the bread was Dart of the act of consecrating it, for thus was represented the crucifixion of Christ's body (1 CorinthUins 11. 24). The distinct specification of the bread and the wine disproves the Romish doctrine of conconiilancy, and exclusion of the laity from tlie cup. IT. one brenci — rather, " loa,f." One loaf alone .seems to liave been used in eacli celebra-
32. 21, is before the apostle's mind [Alford] (Exodus20. 5). are we stronger I—that we can risk a contest with Him. 23. All things are lawfiU for me, &c.—Recurring to the Corinthian plea (ch. 6. 1'2), he repeats his qualification of it. The oldest MSS. omit both times " for me." edify not —tend not to build up the spiritual temple, the Church, In faith and love. St. Paul does not appeal to the apostolic decision (Acts 15.), which seems to have been not so, much regarded outside of Palestine, but rather to the broad principle of true Christian fieedom, which does not allow us to be governed by external things, as though, because we can use them, we must use them (ch. 6. 12). Their use ot non-use is to be regulated by regard to edification. 24. (Ver 33; ch. 13. 5; Romans 15. 1,2.) 25. shambles—butchers stalls; the flesh-market, asking no question—whether tion, artci one bo«ly—Omit "and ;"" one loaf (that is), one body." " Wc, the many {viz., believers assembled ; so the Greek), are one bread (by our partaking of the same loaf, whlcli becomes assimilated to tlie substance of all our bodies; and so we become), one body" (with Christ, and so with one anotlicr). we . . . all— Greek, " tlie whole of us."
It has been offered to an Idol or not. for conscience' sake —If on asking you should hear it had been ofl'ered to idols, a scruple would arise in your con.sclence which was needless, and never would have arisen had you asked noquestions. 26. The ground on which such eating without questioning is justified is, tlie earth and all its contents ("the fulness thereof," Psalm 20.1; 50.12), including all meats, belong to the Lord, and are appointed for our use; and where conscience suggests no scruple, all are to ba eaten (Romans 14. 14, 20; 1 Timothy 4. 4, 5; cf. Acts 10. 15). 27. ye be disposed to go—tacitly implying, they would be as well not to go, but .vet not forbidding them to go
18. Israel after the flesh— the literal, as distinguished from the spiritual, Israel (Romans 2. 29; 4. 1 ; 9. 3; Oalatians
4. 29). partakers of the altar—and so of God, whose is the altar ; they have fellowship in God and Ills worship, of which the altar Is the symbol. 19,^0. What say I then 1 -The Inference tnight be drawn from the analogies of the Lord's Supper and Jewish sacrifices, that an idol is really what the heathen thought it to be, a god, and that in eating
9). [Gkotius.] The feast is not an Idol feast, but a general entertainment, at which, however, there might be meat that had been offered to an idol, for conscience' sake—See Note, v. 25. 28. if any man—a wealc Christian at table, wishing to warn his brother. ofl Tered In saerifloc-nnto Idols—The oldest MSS. omit "unto idols." At a heathen s taole the expression, od'euslve to him. idol meats tlioy had fellowship with the god. This verse guards against such an inference: " Wliat would I say then ? that a tiling sacrificed to an idol is any real thing (in the sense ihiit the heathen regard it), or that an idol i» any real thing 7" (The oldest HHfi. read the words in tins 28£
Censure of Disorders in the 1 COKINXniANS XI, Public Assemblies and Love-Feast!,. ten word alone can be proved to be such. 3. The Corinthian women, on the ground of the abolition of distinction of sexes in Christ, claimed equality with the male sex, and, overstepping the bounds of propriety, came forward to pray and prophesy without tiie customary headcovering of females. The Gospel, doubtless, did raise women from the degradation in which they had been sunk, especially in the East. Yet, whilst on a level with males as to the offer of, and standing in grace (Galatians 8. woul<1 naturally be avoided, for consclonce' sake—not to cause a sluuibling-block to the conscience of thy weak brotlicr (ch. 8. 10-12). for the enrtli Is the Lord's, &c —Not in the oldest MSS. 39. Conscience ... of the other—tlie weak brother introduced in v. 28. for why Is my liberty judged of another man's conscience!—St. Paul passes to the first person, to teach his converts by putting himself as it were In their position. Tlie Greek terms for " the other " and " another " are distinct. " The 28), their subjection in point of order, modesty, and seemliother" is the one with whom St. Paul's and his Corinthian ness, is to be maintained. St. Paul reproves here their unseemliness as to dress: in ch. 14. 34, as to the retiring modesty in public which becomes them. He grounds his reproof here on the subjection of woman to man in the order of creation, the head—an appropriate expression, when he is about to treat of woman's appropriate headconverts' concern is; "another" is any other with ivhom he and they have no concern. If a guest know the meat to be idol meat whilst I know it not, I have "liberty" to eat without being condemned by his "conscience." [Grotius.] Thus tlie " for," &c., is an argument for v. 27, " Eat, asking no questions." Or, " Why should I give occasion by the dress in public, of every man . . . Chrl.st—(Ephesians 5. rash use of my liberty that another should condemn it
23.) of . . . woman . . . man—
[ESTius], or that my liberty should cause the destruction
V. 8 ; Genesis 3. IB ; 1 Timothy 2. 11, 12; 1 Peter 3. 1, 5, 6.) head of Christ Is God— of my weak brother?" [Menochius.] Or, the words are (Ch. 3. 23 ; 15. 27, 28 ; Luke 3. 2*2, 38 ; John 14. 28 ; 20. 17 ; Ephesians 3. 9.) " Jesus, therefore, must be of the same essence as God : for, since the man is the head of the woman, and since the head is of the same essence as the body,and God those of the Corinthian objector (perhaps used in their letter, and so quoted by St. Paul), " Wliy is iny liberty judged by another's conscience?" why should not I be judged only by ray own, and have liberty to do whatever is the head of the Son, It follows the Son Is of the same essence as the Father." [S. Chrysostom.] "The woman it sanctions? St. Paul replies in v.il. Your doing so ought always to be limited by regard to what most tends " to the glory of God." [Vatablus, Conybeake and Howis of the essence of the man, and not made by the man so, too, the Son is not made by the Father, but of the essence of the Father." [Theodoret, t. 3, p. 171.] 4. praying—in public (v. 17). prophesying—preaching in tlie Spirit (ch. 12. 10). having—t. e., if he were to have: a supposed case to illustrate the Impropriety in thewoman's case. It was the Greek custom (and so that at Corinth) for men in worship to be uncovered ; whereas the Jews woi'e the Talith, or veil, to show reverence before God, and their unworthiness to look on him (Isaiah 6.2); however, Maimonides (Mishna) excepts cases where [as iu Greece] the custom of the place was different, dislionoureth his head—not as Alford, "Christ" (d. 3): but literally, as "his head" is used in the beginning of the verse. Ue dislionoureth his head (tlie principal part of the body) by wearing a covering or veil, which is a mark of subjection, and which makes him look downwards instead of upwards to his Spiritual Head, Christ, to whom alone he owes subjection. Why, then, ought not man to wear the covering in token of his subjection to Christ, as the woman wears It In token of her subjection to man? " Because Christ is not seen : the man is seen ; so tlie covering of him who is under Christ is not seen ; of her who 60N.] The first explanation is simplest; the "for," &c., in It refers to " not thine own " (t. e., " not my own," in St.
Paul's change to the first person) ; I am to abstain only in the case of liability to offend another's conscience ; in cases where my otvn has no scruple, I am not bound, in God's Judgment, by any other conscience than my own. 30. For —The oldest MSS. omit "for." by grace—rather, thankfully." [Alford.] I ... be partaker-1 partake of the food set before me. evil spoken of—by him who does not use his liberty, but will eat nothing without scrupulosity and questioning whence the meat comes, give thanks which consecrates all the Christian's acts (Romans 14. 6; 1 Timothy 4. 3, 4). 31. Contrast Zeehariah 7. 6; the picture of worldly men. The godly may "eat and drink," and it shall be well with him (Jeremiah 22. 15, 16). to the glory of God—(Colossiaiis 3. 17 ; 1 Peter 4. 11)—which involves our having regard to the edification of our neighbour. 3iJ. Give none offence—in things indifferent (ch. 8. 13; Romans 14. 13 ; 2 Corinthians 6. 3) ; for in all essential things affecting Christian doctrine and practice, even in the smallest detail, we must not swerve from principle, whatever offence may be the result (ch. 1. 23). Giving offence is unnecessary, if our own spirit cause it ; necessary, is under the man, is seen." [Bengel.] (Cf. v.7 ) 5; woman . . . prayeth . . . prophesleth— This instance of women speaking in public worship is an extraordinary case, and justified only by the miraculous gifts which such women possessed as their credentials; for instance, Anna the prophetess and Priscilla (so Acts 2.
If It be caused by the truth. 33. I please—I try to please (ch. 9. 19, 22; Romans 15. 2). not seeking mine own {v.
24). many—rather as Greek, "the many."
CHAPTER XI.
18). The ordinary rule to them is, silence in public (ch.
14. 34, 35; 1 Timothy 2.11,12). Mental receptivity and activity in family life are recognized in Christianity, a« most accordant with the destiny of woman. This pas sage does not necessarily sanction women spei Uiing in public, even though possessing miraculous gifts; but simply records what took place at Corinth, without expressing an opinion on it, reserving the censure of it till Ver. 1-34. Censure on Disorders in their Assemblies : Their Women not beinq Veiled, and Abuses AT THE Love-Feasts, l. Rather belonging to the end of cb. 10, than to this chapter, followers—GreeA, " imitators." of Chrlstwho did not please Himself (Romans
15.3); but gave Himself, at the cost of laying aside His Divine glory, and dying as man, for us (Ephesians 5. 2; Phllipplans 2. 4, 5). We are to follow Christ first, and earthly teachers only so far as they follow Christ, a. Here the chapter ought to begin, ye remember me In all things—In your general practice, though in the parcli. 14. 34, .3.5. Even those women endowed wltli prophecy were designed to exercise their gift, rather in other times and places, than the public congregation, difthouonreth. . . head—in that she acts against the Divine ordinance and the modest propriety that becomes her: In putting away the veil, she puts away the badge of her subjection to man, which Is her true "honour;" for through him it connects her with Christ, the head, of the man. Moreover, as the head-covering was the emblem of maiden modesty before man (Genesis 24. 65), and conjugal chastity (Genesis 20. 16); so, to vneover: the head indicated withdrawal from the power of the husband, wlieuce a suspected wife had her headi uncovered by the priest (Numbers 5. 18). Alford tak<?s "her liead" to be man, her symbolical, not her literal head; but as it Is literal In the former clause, It nuistb? so In 'th» latter one. hU 288 ficutor instances which follow ye fail, ordinancesOj-ee*, " traditions," <. e., apostolic directions given byword of month or in writing (u. 23; ch. 15. 3; 2 Thessalonlans 2. 15). The reference here is mainly to ceremonies : for in v. 23, as to the Lord's Supper, which is not a mere ceremony, he Bays, not merely " I delivered unto you," but also, " I reoelved of the Lord:" here he says only "I delivered to yon." Romanists argue hence for oral traditions. But the difficulty is to know what is a genuine apostolic tradition Intended for all ages. Any that can be proved to be Buch ought to be observed ; any that cannot, ought to l)e rected (Revelation 22. 18) Those preserved In the wrlt65
for Divine Worship. 1 CORI>"TriIANS XI. Women's Veilinij in Ihe'Cont/reffation, oiic as if . . . shaven—As woman's hair Is given '^kt by naturo, as her covering {v. In), to cut it oil" !il;e a man, all admit, woukl be indecorous: therefore, to put a\va» the liead-covering, too, like a man, would be .similarly indecorous. It is natural to her to have long hair lor her covering: she ought, therefore, to add the other (the wearing of a head-covering) to show, that she does of her own will that which nature itself teaches she ought to do, the more careful not to of Tend them." 11. Yet neithej sex is insulated and independent of the other in the Christian life. [Alford.] The oneneeds tlie other in the sexual relation; and in respect to Clirist (" in tlie Lord"), the man and the woman together (for neither can be dispensed witli) realize the ideal of redeemed humanity represented by the bride, the Church. X-i. As the woman was tormed out of (from) the man, even so is man born by means of woman ; but all things (including both man aud v/oman) are from Gcxl as their source (Romans 11. 36; 2Corinthians 5. IS). They depend mutually each on the other, and both on him. 13. Appeal to tlieir own sense of decorum, a woman . . . unto G<mI—By rejecting the emblem of subjection (the head-covering), she passes at one leap in praying publicly beyond both the man and nngeU in token of her subjection to man. 6. A woman would not like to be "shorn" or (what is worse) "shaven :" but if she chooses to be uncovered (unveiled) in front, let her be so also behind, i. e., "shorn." a shame—an unbecoming thing (cf. u. l:i-15). Thus the shaving of nuns is "a shame.'' 7-9, Argument, also, from man s more immediate relation to God, and the woman's to man. man . . . image . . . glory of God—being created in God's "image," first and directly: the woman, subse-
14. The fact that nature has provided woman, and not man, with long hair, proves that man was designed to be uncovered, and woman covered. The Nazaquently, and indirectly, through the mediation of man. Man is the representative of God's "glory" (this ideal of man being realized most fully in the Son of man (Psalm rite, however, wore long hair lawfully, as being part of a vow sanctioned by God (Numbers 6. 5). Cf. as to Absalom, 2 Samuel 14. '26, and Acts 18. 18. 15. her hair . . . for a covering—Not that she does not need additional covering. Nay, lier long hair shows she ought to cover her head as much as possible. Tlie will ought to accord with nature. [Bengel.1 16. A summary close to the .irgument by appeal to the universal custom of the churches. If any . . seem—the Greek also means " tltinks" (tit) (cf. Matthew 3.
8.4,5; cf. 2 Corinthians 8. 23). Man is declared in Scripture to be both the " image," and in the " likeness," of God (cf. James 3.9). But "image" alone is applied to the Son of God (Colossians 1. 15; cf. Hebrews 1. 3). "Express image," Greek, the impress. The Divine Son is not merely "like" God, He is God of God, "being of one substance (essence) with the Father." [Nicene Ckeed.] woman . . . glory of . . . man—He does not sa.v, also, "the image of the man." For the sexes differ: moreover, the woman is created in the image of Gorf, as well as the man (Genesis 1.26, 27). But as the moon in relation to the Bun (Genesis 37.9), so woman shines not so much with light direct from God, as with light derived from man, 9). If any man chooses {atMl after all mj' arguments) to bo contentions. If any be contentious and thinks himself right in being so. A reproof of the Corinthians' self-sufficiency and disputatiousness (c'n. 1. 20). we—apostles: or we of tlie Jewish nation, from whom ye have received tlie Gospel, and whose usages in all that is good ye ought to follow: Jewish women veiled themselves when in public, according to TertuUian. [EsTius.] The former explanation is best, as the Jews are not referred toin the context: but he often refers to himself and his fellow-apostles, by the expression, " we—us" (ch. 4. 9, 10; 5, 6). no such custom—as that of women praying uncovered. Not as ChuysOSTOM, <Sic., "that of being contentious." The Greek term implies a icsage, rather than a mental ?tabit (John 18.39). The usage of true "churches (plural: not, as Konie uses i. e., in her order in creation; not that she does not in grace come individually into riireci communion witli God; but even here much of her knowledge is mediately given her through man, on whom she is naturally dependent. 8. is of . . . of—takes his being from ("out of") . . .from: referring to woman's original creation, "taken out of man" (cf. Genesis 2. 23). The woman was made by God mediately through the man, who was, as it were, a veil or medium placed between her and God, and therefore, should wear the veil or head-covering in public worship, in acknowledgment of this subordination to man in the order it, 'the Church," as an abstract entity; but 'the chure/ien, as a number of independent witnesses) of God" (the churches which God Himself recognizes), is a valid argument in the case of external rites, especially, negatively, e.g.. Such rites were not received among them, therefore, ought not to be admitted among us: but In questions of doctrine, or the essentials of worship, the argument is not valid [SCLATEUj (ch. 7. 17 ; 14. 33). neiilier—nor yet. Catholic usage is not an infallible test of Irnth, but a general test of creation. The man being made immediately by God as his glory, has no veil between himself and God. [FaBER Stapulensis in Bengel.] 9. Neither—rather "For vdso;" Another argament: The immediate object of woman' creation. "The man wa.s not created for the .sake of the woman ; but the woman for the sake of l\ie man" (Genesis 2. 18, 21, 22). Just as the Church, the bride, is made for Christ; and yet in both the natural and the spiritual creations, the bride, whilst made for the bridegroom, in fulci decency. 17. in this—which follows. I declare—rather, "I enjoin:" as the Greek Is always so used. The oldest MSS. read "This I enjoin (you) not praising (you)". tltatr—inasmnch as: in that you, &c. Here lie qualities his praise (w. 2). "I said that I praised you for keeping the ordinances delivered to you; but I must now give Injunction in the name of the Lord, on a matter in which I praise you not, viz., as to the Lord's Supper (r. 23; ch. 14. filling that end, attains her own true " glory," and brings "shame" and "dishonour" on herself by any departqre fioin it(v. 4, 6). 10. power on her head — the kerchief: Fl'ench " cou vre-chef," head-covering, the emblem of "power on her head:" the sign of her being under man's power, and exercising delegated authority under him. St. Paul liad before his mind the root-connection between the He-
37). not for the better-not so as to progress to what Is better, for the worse—so as to retrograde to what is worse. The result of such "coming togetlier'' must be "condemnation" (t;.34). 18. first of all—In the first place. The "divisions" {Greek, schisms) meant, are not merely those of opinion (ch. 1. 10), but In outward acts at the lovehretv terms for "veil" (Hadid), and subjection (Radad). because of the angels—who are present at our Christian assemblies (cf. Psalm 138. 1, "gods," i. e., angels), and delight in the orderly subordination of the several ranks of God's worshippers in their respective places, the outward demeanour and dress of the latter being indicative of feasts (AgapiB) (v. 21). He does not follow up the expression, " In the first place," by " in the second place." But though not expressed, a second abuse was In his mijid when he said, " In the first place," viz., the abuse of SPIRITUAL GIFTS, which also Created disorder in their assemtliat inward humility which angels know to be most pleasing to their common Lord (ch.4. 9; Kphesians 3. 10; Eccleslastes 5. 0). HAMMOND quotes Chrysostom, "Thou etandest with angels; thou singest with them; thou liymnest with them ; and yet dost thou stand laughing?" Benoei. explains, "As the angels are in relation to God, Ko the woman is In relation to man. God's face is uncovered ; angels in his presence are veiled (Isaiah 6.2). Man's lace is uncovered ; woman in his presence is to be veiled. For her not to be sq, would, oy its Indecorousness, oll'end the angels (Matt hew 18.10, 31). She. by her weakness, esblies [Al.FOHD] (ch. 12. 1, Ac. ; 14. 23, 2fi, Sit, 40). in the Church—not the place of worship; for Isidore of Peluslum denies that there were such places specially set apart for worship in the apostles' times (Epistle 246.2\ But, " In the assembly" or "congregation:" in convocation for worship, wliere especially love, order, and harmony should prevail. The very ordinance Instituted for uniting together believers in one bodj', was made an lociiilly needs tholr luiaaliitry ; she ought, therefore, to be 284
1 CORINTHIANS XI.
Mode of Celebrating the Lord's Supper. iiU Inslrueleth the Corinthians as to the Ing before other his own supper." my body . . . broken for you—"Given" (Luke 2*2. 19) for you (Greek, in your beoccasion of "divisions" (schismx). par«ly — He hereby excepts the Innocent. "I am unwilling to believe all I half), and "broken," so as to be distributed among jou The oldest MSS. omit " broken," leaving it to be supplied from "brake." The two old versions, Memphitic and Thebaic, read from Luke, "given." The literal " liody" could not have been meant; for Christ was still sensiljly present among his disciples when he said, "Tliis is my body." Tiiey could only have understood Him symljol Ically and analogically: As this bread is to your bodily health, so my body is to the spiritual health of the believing communicant. The words, "Take, eat," are not in the oldest MSS. 25. when he had supped Greek, " alhear, but some I cannot help believing" [Alpord]: whilst my love is unaffected by it. [Bknoei..] 19. heresles—Not merely " schisms" or "divisions" (v. IS), which are "recent dissensions of the congregation through differences of opinion" [Augustine, Con. Crescoii. Don.
2. 7, quoted by French Sjnonyms, New Testiiment], but also " heresies," I. e., "schisms whicli have now become inveterate:" "Sects" [Campbell, vol. 2, p. 126, 127]: so Acts 5. 17; 15. 5, translate the same Greek. .\t present there were dissensions at the love-feasts; but St. Paul, remembering .lesus' words (Mattliew 18. 7; 2). 10, 12; Luke ter the eating of supper," viz., the Passover supper whicli preceded the Lord's Supper, as the love-feast did subsequently. Therefore, you Corinthians ought to separate common meals from the Lord's Supper. [Bengel.] the new testament—or "covenant." The cup is the parchment-deed, as it were, on which my new covenant, or last win is written and sealed, making over to you all blessings here and hereafter. Jn my blood—rat i fled by MY blood: "not by the blood of goats and calves" (Hebrews 9. 12).—as oft as— Greek, as many times soever : implying that it is an ordinance often to be partaken of. In remembrance of me—St. Luke expresses this, which is understood by St. Matthew and St. Mark. St. Paul twice records it as suiting his purpose. The old sacrifices brought sin-s continually to remembrance (Hebrews 10. 1,
17. 1). foresees "there must be (come) also" matured separalion.1, and establi-.^hed parties in secession, as separatists. The "must be" arises from sin in professors necessarily bearing its natural fruits: these are overruled by God to the probation of character of l)olh tlie godly and the ung<>dly,and to the discipline of the former for glory. "Heresies" had notyet its technical sense ecclesiastically, referring to doctrinal errors: it means confirmed schisms.
St. Augustine's rule is a golden rule as regards questions of heresy and catholicity: "In doubtful questions, liberty; in essentials, unity; in ail things, cliarity." that , . . approve*! maybe made manifest—through the (feapproved (reproliates) l)ecoming manifested (Luke 2. 35; 1 .John 2. 19). ao. When . . . therefore—Resuming the thread of discourse from t'. 18. this U not to — rather, "there is no such thing as eating the Lord's Supper;" it
3). The Lord's Supper brings to remembrance Christ and His sacrifice once for all for the full and final remission of sins. 3G. For—In proof that the Lord's Supper is " in remembrance" of Him. show — announce publicly. The Greek does not mean to dramatically represent, but " ye publicly profess each of you, the Lord has died for me." [Wahl.J This word, as " is" in Christ's institution {v. 24, i» tiot possil/le v!l\ete each is greedily intent only on devouring " HIS ows supper," and some are excluded altogether, not having been waited for (v. 33 1, where some are "drunken," whilst others are " hungry" (v. 21). The lovefeast usually preceded the Lord's Supper (as eating the Passover came before tlie Lord's Supper at the first institution of the latter). It was a club-feast, where each brought his portion, and the rich, extra portions for the poor; from it the bread and wine were taken for the Eucharist; and it was at it that the excesses took place, which made a true celebration of the Lord's Supper during or after It, with true discernment of its solemnity, out of the ques-
2.)), implies not literal presence, but a vivid realization, hy faith, of Christ in the Lord's Supper, as a living persor not a mere abstract dogma, " bone of our bone, and flesh of our flesli" (Ephesians 5. 30; cf. Genesis 2. 23); and ourselves "members of His body, of His flesh, and of His bones," " our sinful bodies made clean by His body (once for all offered), and our souls washed through His most precious blood." [Church of England Prayer Jiook.] "Show," or "announce," is an expression applicable to ncM) things; cf. "show" as to the Passover, Exodus 13. 8. So the Lord's death ought always to be fresh in our memory; cf. in heaven. Revelations. 6. That the Lord's Supper is in re?rteTO&rance of Him, implies that he is bodily absent, tiiough spiritually present, for we cannot be said to commemorate one absent. The fact that we not only show the Lord's death in the supper, but eat and drink the pledges of it, could only be understood by the Jews, accustomed to such feasts after propitiatory sacrifices, as implying our personal appropriation therein of the benetion. 21. one taketh before otiier—Tlie ricli "Ijefore" the poor, wlio had no supper of their own. Instead of " tarrying for one another" (v. 33); hence the precept (ch. 12. 21, 2a). M» own supper—" His own" belly is his God (Philippians 3. 19); "the Lord's Supper," the spiritual feast never enters his thouglits. drunken—The one has more than isgood forhim, theotherless. [Bengel.] aa.AVhat! —Oi-eek, For. houses— (cf. v. 34)—" at home." That is the place to satiate tiie appetite, not the assembly of the brethren. [Alkord.] desptse ye the Church of God—Wte congregation mostly composed of the poor, whom "God hath chosen," however ye show contempt for them (James
2. 5); cf. "of God" here, marking tlie true I'.onour of the Church, shame them that have not viz., houses to eat and drink in, and who, tlierefore, ought to have received their portion at the love-feasts from their wealthier bretliren. I praise you not—resuming the words (t). 17). fils of that death, till he come—when there shall be no longer need of symbols of His body, the body itself being manifested. The Greek expresses the certainty of His coming. Rome teaches that we eat Christ present corporally, "till He come" corporally; a contradiction in terms. The shewbread, lit., bread of the presence, was i n the sanctuary, lint not in the Holiest place (Hebrews 9. 1-8); so the Lord's Supper in heaven, the antitype to the Holiest place, sliall be superseded by Christ's own bodily presence; then the winesliall be drunk "anew" in the Father's kingdom, by Christ and His people together, of which heavenly banquet, the Lord's Supper is a spiritual foretaste and specimen (Matthew 26. 29). Meantime, as the sliewbread was placed anetv, every sabbath, on the table before the Lord (Leviticus "21. 5-8); so the Lord's death was shoivn, or announced afresh at the Lord's table the first day of every week in tlie primitive Church. We are now "priests unto God" In the dispensation of Christ's spiritual presence, antitypical to the Holy Place: the perfect and eternal dispensation, which shall not begin till Christ's coming. Is antitypical to the Holiest Place, wlilcjbi Christ our Higli Priest alone in the flesh as yet has entered (Hebrews 9. 6, 7); but which, at his coming, we, too, who are believers, shall enter (Revelation 7.15; 2^.22). 285
)83. His object is to sliow tlie unworthiness of sucli con Aact from the dignity of tlie holy supper. I—Emphatic In me Greek. It is not my own invention, but the Lord's Institution, received of the Lord—by immediate revelation (Galatians 1. 12; cf. Acts 22. 17, l.S; 2 Corinthians 12.
1-4). The renewal of the institution of tlie Lord's Supper by special revelation to St. Paul enhances its solemnity. The similarity between St. Luke's and St. Paul's account of the institution, favours the supposition tliat the former drew his Information from the apostle, whose companion in ti"avel he was. Thus, the undesigned coincidence is a proof of genuineness. nl;i;ht—the time f1xe<i for llie Passover(Exodus 12.0): though the time for liie Lord's Supper
1m not fixed, betrayed—With the traitor at the table, and death present before His eyes. He left this ordinance as His last gift to us, to commemorate His death. Though kbout lo recelvt auch on injury from man, He gave this pledge of His r.maz'.ng love to man. !44. braketlie breakinf/of the bread Involves Its distriliution, and reproves the Corinthian mode at the love-feast, of "every one tak-
First InstUiUion of the Lord's Supper. 1 CORINTHIANS XII. Use and Abuse of Spiritual Gifts.
The snpper Joins tlie two closing periods of the Old and tiie New dispensations. The first and second comings are considered as one coming, whence the expression Is not "return," but "come" (cf., however, John 14. 3). 'XI, eat and drink—So one of the oldest MSS. reads. But three or four equally old MSS., the Vulgate and Cyprian, read " or." Romanists quote this reading in favour of communion in one kind. This consequence does not follow. St. Paul says. Whosoever Is guilty of unworthy conduct, either in eating the bread, or in drinking the cup. Is guilty of the body and blood of Christ. Impropriety in 'only one of the two elements, vitiates true communion in both. Therefore, in the end of the verse, he says, not "body or blood," &c., but " body and blood." Any who takes the bread without the wine, or the wine without the bread, " unworthily " communicates, and so " is guilty of Christ's body and blood:" for he disobeys Christ's express command to partake of both. If we do not partake of the sacramental symbol of the Lord's deatli worthily, we share In the guilt of that death. (Cf. "crucify to themselves the Son of God afresh," Hebrews 6, 6.) Unworthiness in the person, is not what ought to exclude any, but unworthily communicating: However unworthy we be, if we examine ourselves so as to find that we penitently believe in Christ's Gospel, we may worthily communicate. 28. examine Greek, prove, or test, his own state of mind in respect to Christ's death, and his capability of "discerning the Lord's body" {v. 29, 31). Not auricular confession to a priest, but self-examination is necessary, so—after due self-examination, ot . . . of—In v. Zl, where the receiving was unworthily, the expression was, " eat this bread, drink . . . cup " without "of." Here the ",of" implies due circumspection in communicating. [Bengel.] let him eat—His self-examination is not In order that he may stay away, but that he may eat, i. e., communicate. 29. damnation—A mistranslation which has put a stumbling-block in the way of many in respect to communicating. The right fran.»?aZion is "judgment." The judgment is described (t». 30-32) as temporal, not discerning not duly judging: not distinguishing in judgment (so tlie Greek: the sin and its punishment thus being marked as corresponding) from common food, the sacramental pledges of the Lord's body. Most of the oldest MSS. omit 'Lord's," see v. 27. Omitting also "unworthily," with most of the oldest MSS, we must translate, " He that eateth and drinketh, eateth and drinketh Judgment to him-
CHAPTER XII.
Ver. 1-31. The Use and the Abuse of Spikitcal Gifts, Especially Pkophesying and Tongues. This Is the second subject for correction in tlie Corinthian assemblies : the ''first " was discussed (ch. 11. 18-34). 1. spiritual gifts—the signs of the Spirit's continued efficacious presence In the Church, which is Christ's body, the complement of His incarnation, as the body is the complement of the head. By the love which pervades the whole, the gifts of the several members, forming reciprocal complements to each other, tend to the one object of perfecting the body of Christ. The ordinary and permanent gifts are comprehended together with the extraordinary, witliout distinction specified, as both alike flow from the Divine indwelling Spirit of life. The extraordinary gifts, so far from making professors more peculiarly saints than in our day, did not always even prove that such persons were in a safe state at all (Matthew 7. 22). They were needed at first in the Church (1.) as a pledge to Christians themselves who had Just passed over from Judaism or heathendom, that God was in the Church ; (2.) for tlie propagation of Christianity in the world; (3.) for the edification of the Church. Now that we have the whole written New Testament, which they had not, and Chrlstianitj' established as the result of the miracles, we need no further miracle to attest the truth. So the pillar of cloud which guided the Israelites was withdrawn when they were sufflclently assured of the Divine presence, the manifestation of God's glory being thenceforward enclosed In the Most Holy place. [Archbishop Whately.] St. Paul sets forth in order, I. The unity of the body {v. 1-27).
II. The variety of its members and functions {v. 27-30).
III. The grand principle for the right exercise of the gifts, viz., love (v. 31, and ch. 13). IV. The comparison of the gifts with one another (ch. 14). I would not have you ignorant—with all your boasts of "knowledge" at Corinth. If ignorant now, it will be your own fault, not mine (ch.
14. 38). a. (Epheslans 2. 11.) that ye were—The best MSa read, "That when ye were;" thns "ye were" must be supplied before " carried away"—Ye were blindly transported hither and thither at the will of your false guides, these dumb Idols Greek, "the Idols which are dumb:" contrasted with the living God who " speaks " in the believer by his Spirit {v. 3, Ac). Tills gives the reason why the Corinthians needed instruction as to spiritual gifts, viz., their past heathen state, wherein they had no experience of intelligent spiritual powers. When blind, ye went to the dumb, as ye were led—The Greek is, rather, "as ye might (happen to) be led," viz., on different occasions. The heathen oracles led their votaries at random, without any definite principle. 3. The negative and positive criteria of inspiration by the Spirit—the rejection or confession of Jesus as Lord [Alford] (1 John 4. 2; 5.1). St. Paul gives a test of truth against the Gentiles; self, if he discern not the body" (Hebrews 10.29). The Church is "the body of Christ" (ch. 12. 27): The Lord's body is His literal body appreciated and discerned by the 80ul In the faithful receiving, and not present in the elements themselves. 30. weak . . . glckly—He is "weak" yrho has naturally no strength: "sickly," who has lost his strength by disease. [Tittm. Synonyms.] sleep—are being lulled in death : not a violent death ; but one the result of sickness, sent as the Lord's chastening for the individual's salvation, the mind being brouglit to a right state on the sick bed (v. 31). 31. If we wonld Jndge ourselves —Most of the oldest MSS. read " But," not " Kor." Trans-
St. John against the false prophets, by tlie Spirit rather, as Greek, "in the Spirit;" that being the power pervading him, and the element in which he speaks [ALFORDl (Matthew 16. 17; John 15. 26). of God . . . Holy— The same Spirit is called at one time "the Spirit of God;" at another, "the Holy Ghost," or "Holy Spirit." Infinite Holiness is almost synonymous with Godhead, speaking . . . say—"speak" implies the act of utterance; "suy" refers to that which Is uttered. Here, " say" means a spiritual and believing confession of Him. Jesus—Not an abstract doctrine, but the historical, living God-man (Romans 10. 9), aceursed—as the Jews and Gentiles treated Him (Galatians 3. 13). Cf. "to curse Christ" In the heathen Pliny's letter (Ep. 10. 97). The spiritual man feels Him to be the Source of all blessings (Epheslans 1. 3)* and to be .severed from Hlni is to be accursed (Ilomaiis 9. 3). I.iord—acknowledging lilm.self as His servant (Isaiah '26.13). "Iiord" Is the LXX. tmfu Jotote also lit., "If we duly Judged ourselves, we should not be (or not Tiave Seen) judged," t. e., we should escape (or have escaped) our present Judgments. In order to duly judge or "discern (appreciate) the Lord's body," we need to "duly ludge ourselves." A prescient warning against tlie dogma of priestly absolution after full confession, as tlie necessary preliminary to receiving the Lord's Supper. 32. chastened—(Revelation 3. 19.) with the worlil—wlio, being bastards, are without chastening (Hebrews 12. 8). 33. Tarry one for another—In contrast to v. 21. The expression is not "Give a share to one anotlier," for all the viands brought to tlie feast were common property, and, therefore, they should "tarry" till all were met to partake together of the common feast of fellowslilp. "fHEOPHYI,.] 34. If any . . . hunger—so as not to be able to " tarry for others," let hlin take otrtlie edge of his l)ungerat home [Alford] (i!. 22). I lie rest—"the other questions you asked me as to llie due celebration of the fiord's Supper." Notother questions In general; for he doessubsetion for the Incommunicable Hebrew name Jehovah. 4. diversities of gifts—i. <?., varieties of spiritual endowments peculiar to the several members of the Church : cf. "dividing to every man severally" (v. U). same Spirit The Holy Trinity appears here: the Holy 8pi:-il lu this tuently set In order other general questions in tliis Rpistle.
Use and Abuse of Spiritual Gifts, 1 CORINTHIANS XII. Especially Prophesying and Tongues. verse; Christ In v. 5; and t>ie Father in v. 6. The terms derson.] It depends on " faith" (ti. 9; Romans 12. 6). The prophets ranked next to the apostles (v. 28; Ephesians S. 5; "gifts," "administrations," and "operations," respectively correspond to the Divine Three. The iSpii-it is treated of in v.~, &c. ; the Lord, in v. 12, &c. ; God, in t). 28.
4. 11). As prophecy/ is part of tlie whole scheme of redemption, an inspired insight into the obscurer parts of tlie existing Scriptures, was the necessary preparation for the miraculous foresight of tlie future, disceruiug of spirit*—discerning between the operation of God's Spirit, and tlie evil spirit, or unaided human spirit (ch.
Cf. Epiiesians 4. 4-6. 5, 6. " Gifts'' (v. 4), "administrations" (the various functions and services performed by tliose having the gifts, cf. d. 28), and "operations" (tlie actual effect's resulting from both the former, througli the universally operative power of the one Father who is "above
14. 29; cf. 1 Timothy 4. 1; 1 John 4. 1). kinds of tonguea —the power of speaking various languages: also a spiritual language unknown to man, uttered in ecstasy (ch. 14. 2-12). This is marked as a distinct genus in the Greek, "To another and a different class." intei-pretation of tongues —(Ch. 14. 13, 26, 27.) 11. as he wlU—(u. 18; Hebrews 2. 4). 12, 13. Unity, not unvarying uniformity, is the law of God in the world of grace, as in that of nature. As the many members of the body compose an organic whole and none can be dispensed witli as needless, so tliose variously gifted by the Spirit, compose a spiritual organic whole, the body of Christ, into which all are baptized by the one Spirit, of that one body—Most of the oldest MSS. omit " one." so also is Christ—i. e., the whole Christ, the head and body. So Psalm 18. 50, " His anointed (Messiah or Christ), David (tlie antitypical David) and His seed." by . . . Spirit. . . baptized lit., " in;" in virtue of; tlirougii. The de«i(7»ied effect of baptism, which is realized wlien not frustrated by the unfaithfulness of man. Gentiles— ;<<., Greeks, all made to drink Into one Spirit—The <)ldes.t MSS. read, " Made todrink of one Spirit," omitting " into" (John 7. .37). There is an indirect allusion to the Lord's Supper, as there is a direct allusion to baptism in tlie beginning of the verse. So tlie "Spirit, the water, and tlie blood" (1 John 5. 8), similarly combine the two outward signs with the inward things signified, the Spirit's grace, are . . . have been—ratlier as Greek, "were . . . were." (The past tense.) 14. T>-anslate, "For the body also." The analogy of the body, not consisting exclusively of one, but of many members, illustrates the mutual dependence of the various members in the one body, the Church. The well-known fable of the belly and the other members, spoken by Menenius Agrippa, to the sece<ling commons [LivY, 2. 32], was probably before St. Paul's mind, stored as it was with classical literature. 15. The humbler members ought not to disparage themselves, or to be disparaged by others more noble all, through all, and in us all"), form an ascending climax. [Henderson, JjtspiraZio/i.] same Lord—whom the Spirit glorifies by these mim'«<ra<io>w. [BengeI/.] 6. operations —(Cf. V. 10.) game God . . . worketh—by His Spirit working (v. 11). all In all—all of them (the "gifts") in all the persons (who posse.ss them). 7. But—Though all the gifts flow frorri the one God, Lord, and Spirit, tiie "manifestation" by wliich the Spirit acts (as He is hidden in Himself), varies in each individual, to every man to each of the members of tlie Church severally, to profit withal with a view to the profit of t he whole body. 8-10. Three classes of gifts are distinguisiied by a distinct Greek word for "another" (a distinct class), marking the three several genera: alio marks the species, hetero the genera (cf. Greek, c\\. 15. 39-41). I. Gifts of intellect, viz., (1.) wisdom, (2.) knowledge. II. Gifts dependent on a special faith, viz., that of miracles (Matthew 17. 20): (1.) Healings, (2.) workings of miracles, (3.) prophecy of future events, (4.) discerning of spirits, or the divinely-given faculty of distinguishing between those really inspired, and those who pretended to inspiration. III. Gifts referring to the tongues. (1.) Divers kinds of tongues, (2.) interpretation of tongues. The catalogue in v. 28 is not meant strictlj' to harmonize with the one here, though there are some particulars in which they correspond. The three genera are summarily referred to by single instances of each in ch.
13. 8. The first genus refers more to believers; the second, to unbelievers, by . . . by . . . by—The first in Greek is, " By means of," or " through the operation of;" the second
Is, "according to" the disposing of (cf. v. 11); the third is, " in," f. e., under the influence of (so the Greek, Matthew 22.
43; Luke 2. 27). word of wl8<lom—the ready t/Weranee o/ (for imparting to others, Ephesians 6. 19) wisdom, viz., new revelations of the Divine wisdom in redemption, as contrasted with human philosophy (ch. 1.24; 2. 6,7; Ephesians 1. 8; 3. 10; Colossians 2. 3). word of knowleflgc ready utterance supernal urally imparted of truths already revealed (in this it is distineuislied from "tlie word of wisdom," which related to new revelations).
(v. 21, 22). foot . . . hand—The humble speaks of the more lionourable member whicli most nearly resembles itself: so the "ear" of the "eye" (the nobler and more commanding member. Numbers 10. 31) (v. 16). As in life each compares himself witii those whom he approaches nearest in gifts, not tliose far superior. The foot and hand represent men of active life; the ear and ej/e, those of contemplative life. 17. Superior as the eye is, it would not do if it were the sole member to the exclusion of the Cf. ch. 14. 6, where "revelation" (answering to " wisdom" here) is distinguished from "knowledge." [Henderson.]
Wisdom or revelation belonged to the "prophets;" knowledge, to the "teachers." Wisdom penetrates deeper than knowledge. Knowledge relates to things that are to be done. Wisdom, to things eternal: hence, wisdom is not, like knowledge, to "pass away" (ch. 13. 8). [Bengel.] rest. 18. now—as the case really is. every one—eaeli severally. 19. where were the body—which, tiy its very Idea, "hath many members" (v. 12, 14). [Alford.] ao. now—as the case really is: in contrast to tlie supposition
9. faith—not of doctrines, but of miracles: confidence in God, by the impulse of His Spirit, that He would enable them to perform any required miracle (cf. ch. 13. 2; Mark
19; cf. V. 18). many members—mutually dependent. 21. The higher cannot dispense with the lower membei's. 22. more feeble—more susceptible of injury: e. g., the brain, the belly, the eye. Their very feebleness, so far from doing away with the need for them, calls forth our greater care for their preservation, »s being felt "necessary." 23. less honourable—"We think" the feet and the belly " less honourable," though not really so in the nature of things, bestow . . . honour—pu Wmflr shoes on (Margin) the feet, and clothes to cover the belly, uncomely partM —the secret parts: the poorest, though unclad in the rest of the body, cover these. 24. tempered . . . togetheron the principle of mutual compensation, to that part which lacked—to the deficient part [Alford] (v. 23). 25. no8chism(cf.v. 21)—no disunion; referring to the "divisions" noticed, ch. 11. 18. care one for another—t. e., in behalf of one another. 26. And—Accordingly, all . . . suflVr with it—"When a thorn enters the heel, the whole body
11.23; James 5. 15). Its nature, or principle, is the same as that of saving faith, viz., reliance on God; tlie producing cause, also, In the same, viz., a power altogether supernatural (Ephesians 1. 19, 20). But the objects of faith differ respectively. Hence, we see, saving faith does not save by its Intrinsic merit, but by the merits of Him who is the object of It. healing Greek plural, "healings:" referring to different kinds of disease which need different kinds of healing (Matthew 10. 1). 10. working of miracles—As "healings" are miracles, those here meant must refer to miracles of special and extraordinary power (so the Greek for " miracles" means); e. g., healings might be effected by human skill in course of time; but the raising of the dead, the Infliction of death by a word, the Innocuous use of poisons, &c., are miracles of special power.
Cf. Mark 6.5; Acts 19. II. prophecy—Here, probatjiy, not In the wider sense of puiilic teaching by the Spirit (ch. II.
4,5; 14. 1-5, 2M9); but, as its position Vietween "miracdes" nnd a "discerning of spirits" implies, the inspired disclosure feels it, and is concerned : the oack bends, the belly and thighs contract themselves, the hands come forward auU
0] the /lUtire (Act» U. 27, 28 ; 21. 11 ; 1 Timothy 1. 18). [Hen-
U.-ie 'illJ Abuae of Spirit ntd Gifts. 1 COEINTIIIANS XIII. The Best Gift thai of Charity. rl ;;(»' out the thorn, llio bead stoops, and the eyes regard so passes from addressing thpyn ("unto you," ch. 12. 31, to putting the case in his own person, " Thougli J," &c. speak tvitit tUe tongues—with the eloquence which was so much admired at Corinth fc. jr., Apollos, Acts 18. fi'e iittected member wilh intense gaze." [Chuysostom.] rrjoice with it—"When the head is crowned, the whole man leels honoured, the monlli expresses, and the eyes lock, gladness." [Ciirysostom.] '-47. members in particular—i. e., severally members of it. Kach Church is in iriniature what the whole agsjregate of churches is colleelively, "the body of Christ" (cf. ch. 3. Iti): and its individual components are members, every one in liis assigned place. 38. set ... In the CUurcli—as he has "set the members ... in the body" {v. IS), first apostles above even the prophets. Not merely the Twelve, but others are so called, e. g., Barnabas, Ac. (Romans 16. 7). teachers—who taught, for the most part, truths already revealed ; whereas, the prophets made new revelations, and spoke all their prophesyiugs under the Spirit's influence. As the teachers had the "word of knowledge," so 24; cf. ch. 1.12; 3.21,22), and with the command of various languages, which some at Corinth abused to purposes of mere ostentation (ch. 14. 2, &c.). of angelshigher than men, and therefore, it is to be supposed, speaking a more exalted language, charity—the principle of the ordinary and more important gifts of the Spirit, as contrasted with the extraordinary gifts (ch. 12). sounding . . . tinkling—«oiin(J without soul or feeling: such are " tongues" without cliarity. cymbal—Two kinds are noticed (Psalm 150. 5), the loud or clear, and the highsounding one : hand cymbals and finger cymbals, or castagnets. The sound is sharp and piercing. 3. mysteries —(Romans 11. 25; 16. 25.) Mysteries refer to the deep counsels of God hitherto secret, but now revealed to His saints. Knoivledge, to truths long known, faith . . . remove mountains—(Matthew 17.20; 21.21.) The practical power of the will elevated by faith [Neasdkk]' confidence in God that the miraculous result will surely follow the exercise of the will at the secret impulse of His Spirit. 'Withoul "love" prophecy, knowledge, and ' {v. S). Under " teachtiie prophets " the word of wisdom ers'' are included "evangelists anil pastors." miracles lit., "powers" (v. 10): ranked below "teachers," as the function of teaching is more edifying, though less dazzling tiian working miracles, lielps, goveraments—lower and higher departments of " ministrations" (d. 5); as instances of the former, deacons whose of Hce it was to help in the relief of the poor, and in baptizing and preaching, subordinate to liigher ministers (Acts 6. 1-10; 8. 5-17): also, faith, are not what they seem (cf. ch. 8. 1,2; Matthew 7.
22; James 2. 41, cf. v. 8), and so fail of the heavenly reward (Matthew 6. 2). Thus St. Paul, who teaches justitlcation by faith only (Romans 3. 4, 5; Galatians 2. 16; 3. 7-14), Is shown to agree with St. James, who teaches (James 2. 24) "by works" (i. e., by love, which is the "spirit" of faith, James 2. 26) a man is justified, "and not by faith only." 3. bestow . . . goods . . . poor lit,, dole out in food all my goods; one of the highest functions of the "helps" oiliers who helped with their time and means, in the Lord's cause (cf. ch. 13. 3; Numbers 11. 17). The Americans similarly use "helps" for "helpers." And, as instances of the latter, pre.v6i/to'i, or bishops, whose office it was to govern the Church (1 Timothy 5. 17; Hebrews 13. 17, 24). These officers, though now ordinary and permanent, were originally specially endowed with the Spirit for their of- (ch. 12. 28). give . . . body to be burned—irt., to such a degree as tliat I should be btirned. As the three youths did (Daniel 3. 28), " yielded their bodies" (cf. 2 Corinthians fice, whence they are here classified with other functions of an inspired character. Government (lit., gvi'ling the helm of affairs), as being occupied with external things, notwithstanding the outward status it gives, is ranked by the Spirit with the lower functions. Cf. "He that giveth (answering to 'helps')—he that ruleth" (answering
12. 15). These are most noble exemplifications of love in giving and in suf Tering. Yet they may be without love; in which case the "goods" and "body" are given, but not the soul, which Is the sphere of love. 'Without the soul God rejects all else, and so rejects the man, who is therefore "profited" nothing (Matthew 16. 2t); Luke 9. 2;5--25). Men will fight for Christianity, and die lor Christianity, but not live in its spirit, which is love. 4. sut Teretlk long —under provociitions of evil .from others. The negative side of love, is kind—The positive side. Extending good to others. Cf. with love's features here those of the " wisdom from above" (James 3. 17). envieth—The Greek includes also jealou.ty. vaunteth not—in words, even of gifts which it really possesses; an indirect rebuke of those at Corinth who used the gift of tongues for mero display, not puf Ted up—with party zeal, as some at Corinth were (ch. 4. 6). 5. not . . . unseemly i.tnot uncourteous, or inattentive to civility and propriety, tliinketh no imp uteth not evil [Al.FORT)]; lit., "the evil" which actually is there (Proverbs 10. 12; 1 Peter 4. 8). Love makes allowances for the falls of others, and is ready to put on them a charitable construction. Love, so far from devising evil against another, excuses evil" which another inflicts on her [Istius]; doth not meditate upon ti> "governments") (Romans 12. 8). Translate, lit., 'Helpings, governings.' [AI.FORD, etc.] diversities of tongues — r. 10.) "Z)i'Ders kinds of tongues." !J9. Are all 1—Surely nut. 31. covet earjiesily Greek, "emulously desire." Not in the spirit of discontented " cowoting." The Spirit "divides to every man severally as He will" (v. 1); but tills does not prevent men earnestly seeking, by prayer and watchfulness, and cultivation of their faculties, the greate.y' gifts. Beza explains, "Hold in the highest estimation;" which accords with the distinction in his view (cli. U. 1) between "follow a.fler charity zealously esteem spiritual gifts:" also with (v. 11, 18) the sovereign will with which the Spirit distributes the gifts, precluding individuals from desiring gifts not vouchsafed to them. But see the note, ch. 14. 1. tlie best gifts—Most of the oldest MSS. read, "the greatest gifts." ami yet— Greek, "and «io/-eover." Besides recommending your zealous desire for the greatest gifts, I am about to show you a something still mcne excellent {lit,, "a way most waylike") to desire, "the way of love" (cf. ch. 14. 1). This love or "charity," includes both "faith" and "hope" (ch. 13. 7), and bears the same fruits (ch. 13.) as the ordinary and permanent evil inllieted by another [Bknokl]; and in doubtful cases, takes the more charitable view. [Gnonus.] 0. rejoicetli in the trutl»—rather, " rejoiceth with the truth." lO.xults not at the perpetration of inicjuity (unrighteousness) by others (cf. Genesis 9. 22, 2!), but rejoices when the truth rejoices; sympathizes .with it in its triumphs (2 .lohn 4). See the opposite (2 Timothy 3. K), "Resist the truth." So "the truth" and " uniighteousncss" are contrasted (Romans 2. 8). "The truth" is the Gospel truth, llie in>^eparableally of love (Epheslans 4. 15; 3 ,lohn 12). The false charity which compromises "the triuh" by glossing ov»r fruits of the Spirit (Galalians 5. 22-21). Thus " long-sutt Vring," cf. y.4; " faith," v. 7; "joy," v.6; "meekness," v.Ci; "goodness," v. 5; "gentleness," v.i (the Greek is tlie same 'or "is kind"). It is the work (-f the Holy Spirit, and consists In love to God, on account of God's love in Christ U} us, and as a consecjuence, love to man, especially to the brethren in Christ (Romans 5. 5; 15. 30). This Is more to je desired than gifts (Luke 10. 20).
CHAPTER XIII.
"Initiuity" or unrighteousness is thus tacitly condemnecl (Proverbs 17. 15). 7. IJearetli all things— without speaking of what it has to bear. The same Greek verb as in eh.
Ver. 1-13. CnAuiTY or liOVF. supeuiok to ai.i, Gifts.
TIio New Testament psalm of love, as the 45111 I'salm de its title) and Canticles in the Old Testament. 1, tongnea— fi-om these he ascends to "prophecy" (y. 2); then, to " faith :" then to benevolent and self-sacrlflcing
9. 12. It endures without divulging to the world personal distress. JAt., said of holding .faM like a watertight vesse.'" so the charitable man contains himself \i\ silence from giving vent to what selfishness would prompt under personal (loods: a climax. He does not except even himself, and 288
Ie Erxdlency of Charily. 1 CORINTHIANS XIV. Superiority of Prophecy over Tonnues.
15.30; Colossians 1.8). Faith towards God. Hope is in behalf of ourselves. Charity is love to God creating in ns love towards our neighbour. In an unbeliever there is more oV less of the three opposites—unbelief, despair, hatred. Even hereafter faith in the sense of trust in God "ahideth;'" also " hope," in relation to ever-new joys in prospect,and at the anticipation of ever-increasing blessedness, sure never to lie disappointed. But love alone iu every sense "ahideth ;" it is therefore "the greatest" of the three, as also because it presupposes " faith," which without "love" and its consequent "works" is dead (Galatians 5. 6; James 2. 17, 20). but—rather, "and ;" as there is not so strong opposition between charity and the other two, faith and hope, whicii like it also "abide." ^ hardship, believctli all tUl.igs—unsuspiciously believes all that is not palpably I'niso, nil that it can with a good conscience believe to the credit of anothei-. Cf. James 3.
17, "easy to be entreated;" Greek, easily persuaded. hopetli—what is good of anotliei-, even when others have censed to hope. en«l«i'ctli—persecutions in a patient and loving spirit. 8. never failetli—never is to be out (tf use; It always holds its place, shall fall . . . vanisli away The same Greek verb is used for both ; and tlia t ditt'erent from the G'»"e<?A; verb for " taileth." TraiviUUe, " ii\ui.]l be done away with," i. e., shall be dispensed witli at the Lord's coining, being superseded by their more perfect heavenly analogues; for instance, knowledge by intuition. Of "tongues," which are still more temporary, tlie verb is "shall cease.'' A primary fulfilment of St. Paul's statement took place when the Churcli attained its maturity; then "tongues" entirely "ceased," and " pnipliesyings" and "knowledge," so far as they were supernatural gifts cf the Spirit, were superseded as no longer required when the ordinary preaching of the word, and the Scriptures of the New Testament collected together, had become established institutions. 9,10. 1m i>art—partially and imper-
CHAPTER XIV.
Vev. 1-25. Superiority of Prophecy over Tongues.
1. Follow aftexcharity— as your first and chief aim, seeing that it is "the greatest" (ch. 13. 13). and desire translate, " Yet fas a secondary aim) desire zealously (Note, ch. 12.31) spiritual gifts." Imt ratlier "but chiefly that ye may prophesy" (speak and exhort under inspiration) (Proverbs 2!). 18; .-Vets 13. 1; 1 Thessalonians 5. 20), whether as td future events, i. e., atrxQl proplieey, or explaining obscure parts of Scripture, especially the proplietical Scriptures, or illustrating and sett iiig forth questions of Christian doctrine and practice. Our modern preaching is th& successor of prop/ice^/, but williout the inspiration. Desire zealously this (prophecy) more than any other spiritual gift; or in preference to "tongues" {v. 2, &<i.). [BenGEI,.] 2. spetsketh . . . Mn«<» God—who alone understands all languages, no man vinderstandeth—generally speaki ng ; the few wlio have the gift of interpreting tongues are the exception, in ilic spirit—as opposed to "the understanding" {v. H). mj'sterles—unintelligible to the hearers, exciting their wonder, rather thai\ instructing thein. Corinth, being a mart resorted to by merchants from Asia, Africa, and Europe, would give scope amidst its mixed population for the exercise of the gift of tongues; ljut its legitimate use was in an audience understanding the tonie of the speaker, not, as the Corinthians abused it, in mere display. 3. But—on the other hand, edification —of which the two principal species given are "exhortation" to remove sluggishness, "comfort" or consolation to remove sadness. [Bengel.] Omit "to." 4r. edifieth himself—as he understands the meaning of what the particular " tongue" expresses ; but " the Church," t. e., the congregation, does not. 5. Translate, " Now I wish you all to speak with tongues (so far am I from thus speaking through having any objection to tongues), but rather in order that (as my ulterior and higher wish for you) ye should prophesy." Tongues must therefore mean languages, not ecstatic, unintelligible rhapsodies (as Neander fancied): for Paul could never " wish" for the latter in their behalf, greater-because more useful, except he interpret—the unknown tongue which he speaks, " tlia t the Church mjvy receive edifying" (building up). 6. Translate, "Hut now:" seeing there is no edification without interpretation, revelation . . . prophesying—corresponding one to the other; "^revelation" being the supernatural unveiling of Divine truths to man, "prophesying" the enunciation to men of sucli revelations. So "knowledge" corresponds to "doctrine," which is tlie gift of teaching to others our knowledge. As the former pair refers to specially revealed mysteries, so the latter pair refers to the general ob' vious truths of salvation, brought from tlie common storehouse of believers. 7. 7'ranslate, "And things without life-giving sound, whether pipe or harp, yet (nolwiih' standing their giving sound) il they give not a distinction in the tones (i.e., notes) how," (Sc.? what Is piped o« harped— i. e., what tune is played on the pipe or harp 8. Translate, "For if also:" an additional step iu the argument, uncertain sound—having no definite nieauing: whereas it ought to be so marked that one succession of notes on the trumpet should summon the soldiers to attack; another, to retreat; another, to some other fectly. Cf. a similar contrast to tlie " perfect man," " the measure of the stature of the fulness of Christ" (Kptiesians i, 11-13). that Avhich is in part—fragmentai y and isolated. 11. Whe»» . . . a chiM—(Ch. 8. 1 ; 11. 20.) I spake —alluding to " tongues." understood—or, "had the sentiments of." Alluding to " prophecy." I tl\mifi,M— Greek, "reasoned" or "judged;" alluding to "knowledge." tvhcn I became ... I put away—rather, "now that I am become a man, I have done away with the things of the child." I'i. now— in our present state, see—an appropriate expression, in connection with the "prophets" or seers (1 Samuel 9.9). throiigU a glass i. e., in a mirror; the reflection seeming to the ej-e to be behind tlie mii ror, so that we see it Ihrough the mirror. Ani-ient mirrors were made of polished brass or other metals. The contrast is between the inadequate knowledge of an object gained by seeing it reflected in a dim minor (such as ancient mirrors were), compared with the perfect idea we haveof it by seeing itself directly, darkly lit... in enif/ma. As a "mirror" coiive.vs an image to the eye, so an " enigma" to the ear. But neither " eye nor ear" can fully represent (though the believer's soul gets a small revelation now of) " the things which Goil hath prepared for them that love Him" (ch. 2. 9). St. Paul alludes to Numbers 12.
6, "not in dark speeches;" LXX., " not in enigma-i." Corapared v/ith the visions and dreams vouchsafed to other prophets, God's communications with Moses were "not In enigmas." But compared with the intuitiveand direct visi(m of God hereafter, even the revealed woid now is •'a dark discourse," or a shadowing forth l>i/ enigma of God's reflected likeness. Cf. 2 Peter 1. l.'l, where the * light" or candle in a dark place stands in contrast with the "day"' dawning. God's word is called a glass or mirror also in 2 Corintliians 3. IS. then — "when that which is perfect is come" (v. 10). face to faee—imt merely "mouth to mouth" (Numbers 12. 8). Genesis 32. 30 was a type (John 1.50, 51.) know . . . known—rather as Greek, "fully know . . . fullg known." Now we are known by, rather than know, God (ch. 8. 3; Galatians -1. 9). 13. And ixo-w—tramlate, "But now." "In this present state.'' Hendek-son.] Or, "now" does not express time, but apposition, as in ch. 5. 11, "the case being so" [Gitoxius]; whereas il is the case that the three gifts, "prophecy," tongues," and "knowledge" (cited as specimens of the whole class of gifts) "fail" (<;. 8), tJtere abide v)ermanently only these three—faith, hope, charity. In one sense faith and 7i<7)e shall be done away, faith being superseded b.v Bight, and liope by actual fruition (Romans 8. 21 ; 2 Corinthians 5. 7); and charity, or love, alone never faileth fu. 8).
Bnt in ahother sense, "faith and hope," as well as "charity," AniDE; viz., after the extraordinary gifts have ceased ; for those three are necessary and sujjleienl for salvrttion at all times, whereas the extraordinary gifts are not Ht all so; cf. the use of "ab Ule," ch. 3. U. Chnri/y, or love, iH connected specially with the Holy Spirit, who is the bOEid of ths loving union between the brethren (Ilomaas
IVte True and Proper End 1 CORINTHIANS XIV. of Prophecy and Tonques. evolution. 9. So . . . ye—who have life; as opposed to " thin>i;s without life" (t>. 7). by tlie tongue—tlie language wliich ye speak in. ye sliall siieak—ye will be speaking Into tlie air, i. e., in vain (ch. 9. 26). 10. it may be—t. e., perliaps, speaking by conjecture. "It may chance" (ch. speak "ten thousand words in an unknown tongue.' ao. Brethren—an appellation calculated to conelllatt their favourable reception of his exiioi talion. childmu In understanding—as preference of gifts abused to nonedification would make you (cf. ch. 3. 1; Matthew 10. 16; Romans 10.19; Epliesians 4. 14). The Oreek for " understanding" expresses the will of one's »]m-il, Romans 8. 6 (It is not found elsewhere); as the "heart ' is the will of the "soul." The same Oreek is used for "minded" iu RomansS.S. men—full-grown. Reehildlike, notchildish. 31. In the law-as the whole Old Testament is called, being all of it the law of God. Cf. the citation of the Psalms as the "law," John 10. S4. Here the quo Uition is from Isaiah 28. 11, 12, where God virtually saith of Israel, This people hear me not, though I speak to them iu the languagewhich they are familiarwith ; I will therefore speak to them in other tongues, namely, those of the foes whom I will send against them; but even then they will not hearken to me; which St. Paul thus applies. Ye see that it is a penalty to be associated with men of a strange tongue, yet ye impose this on the Church [Gkotius]; they who speak In foreign tongues are like "children" jnst "weaned from the milk" (Isaiah 28.9), "with stammering lips" speaking unintelligibly to the hearers, appearing ridiculous (Isaiah 28. 14), or as babbling drunkards (Acts 2. 13), or madmen (v. 21). 83. Thus from Isaiah it appears, reasons St. Paul, tliat "tongues" (unknown and uninterpreted) are not a sign mainly intended for believers (though at the conversion of Cornelius and the Gentiles witli him, tongues were vouchsafed to him and them to confirm their faith), but mainly to be a condemnation to those, the majority, who, like Israel in Isaiali's day, reject thesign and the accompanying message. Cf. "yet . . . will they not hear me," v. 21. "Sign" is often used for a condemnatory sign (Ezekiel 4. 3, 4 ; Matthew 12. 39-42). Since they will not understand, they shall not understand, prophesying . . not for them that believe not, but . . . believe i. e., prophesying has no eftect on them that are radically and obstinately like Israel (Isaiah 28. 11, 12), unbelievers, but on them that are either In receptivity or in fact believers;
15. 31). so many—as may be enumerated by investigators of such matters. Cf. "so much," used generally for a definite number left undefined. Acts 5. 8; also 2 Samuel
12.8. kinds of voices—kinds of articulate speech, -wlthottt signification without articulate voice (i. e., distinct raeaui ng). jVone is without its own voice, or mode of speech, distinct from the rest. 11. Tlierefore—seeing that none is without meaning, a barbarian a foreigner (Acts 28. 2). Not in the depreciatory sense as the term is now used, but one xpeaking a foreign language. 13. zealous—emulously desirous, splvii iial gifts— lit., "spirits ;" i. e., emanations from the one .Sjiirit. seek tikat ye may excel to translate, "Seek them, that ye may abound in them to the edifying," &c. 13. Explain, "Let him who speaketh with a tongue [unknown] in his prayer (or, when po-aying) strive that he may interpret." [Alfokd.] This explanation of "pray" is needed by its logical connection with "prayer in an unknown tongue" (v. It). Though his words be unintelligible to his hearers, let him in them pray that he may obtain the gift of interpreting, which will make them "edifying" to "the Church" (v. 12). li. spirit —my higher being, the passive object of the Holy Spirit's operations, and the instrument of prayer in the unknown tongue, distinguished from the "understanding," the active instrument of thought and reasoning; which in this case must be " unfruitful" in edifying others, since the vehicle of expression is unintelligible to them. On the distinction of soul or mind and spirit, see Epliesians 4.
23; Hebrews 4. 12. 15. What is it tlieni—What is my determination thereupon? and—rather as Oreek, " but:" 1 will not only pray with my spirit, which (v. 14) might leave the understanding unedified, BU'T witli the understanding also. [AI.FORD and Ellicott.] pray ^vitli tlie understanding also—and, by inference, I will keep silence altogether if I cannot pray with the understanding (so as to make myself unierstood by others). A prescient warning, mutatis mutandis, against the Roman and Greelt practice of keeping liturgies in dead languages, which long since have become unintelligible to the masses; though their forefathers spoke them at a time when those liturgies were framed for general use. 16. Elae . . . tiiou—He changes from the first person, as ho had just expressed his own resolution, "/ will pray with the understanding," whatever "thou" doest. bless —the highest kind of prayer, ovcupiedi tUe room of the unlearned—one who, whatever other gifts he may possess, yet, as wanting the gift of interpretation, is reduced by the speaking in an unknown tongue to the position of one unlearned, or "a private person." say Amen—Prayer is not a vicarious duty done l)y others for us; as in Rome's liturgies and masses. We must Join with the leader of the prayers and praises ot the congregation, and say aloud our responsive "Amen" in assent, as was the usage of the Jewish (Deuteronomy 27. 15-2(i; Neheuiiah 8. G) and Christian primitive cliurclies. [Justin Makt., Apol. 2. 97.] 17. glvest thanks—The prayers of the synagogue were called "eulogies," because to each prayer was Joined a thanksgiving. Hence the prayers of the Christian Church also were called blessings and giving it makes believers of those not wiltuUy unl)elievers (v. 24, 25; Romans 10. 17), and spiritually nourishes those that already believe. 33. whole . . . all . . . tougnes—The more there are assembled, and the more thatspeak in unknown tongues, the more will the impression be conveyed to strangers " coming in " from curiosity (" unbelievers "), or even from a better motive ("unlearned"), that the whole body of worshippers is a mob of fanatical "madmen ;" and that " the Church is like the company of builders of Babel after the confusion of tongues, or like the cause tried between twodeaf men beforea deafjudge.celebrated in the Greek epigram." [Gbotius.] unlearned—having some degree of faith, but not gifts. [Bengki..] 34. all— one by one {v. 31). prophesy—speak the truth by the Spirit intilligiijly, and not in uniiilflligible tongues, one —"any one." Here singular ; implying that this eUect, viz., conviction by all, would be protlueed on any one whatsoever, who might liappen to enter. In v. '£i the plural is used ; " unlearned or unbelievers ; ' implying that however many there might be, notone wouhl profit by tlie tongues; yea, their being many would confirm them in rejecting the sign, as many unbelieving men together strengtheu oiieanollier in unbelief; Individualsare more easily won. [Bengkl..] convinced—convicted in conscienv-e; said of the "one that believetli not " (John l(i. 8, 9). Judged—his secret cliaractcr is opened out. " Is searched into." [Al.- fokd.] .Said of the "one unlearned" (of. ch. 2. 15). 35. And tlius—Omitted in llie oldest MS.S. and versions, secrets of his heart made manifest—He sees liis own inner character opened out by the sword of the Spirit (Hebrews of thanks. This illustrates Colossians 4.2; 1 Thessaloiiians 5. 17, 18. So the Kaddisch and Keduscha, the synagogue formulie of "hallowing" the Divine " name" and of prayer for tlie "coining of God's kingdom," answer to the Church's Lord's Prayer, repeated ofleii and made the foundation on which the other prayers are built. [TKKrui.LiAN, de Oratione.] 18. tongues—The oldest MSS. have I lie singular, "in a tongue [foreign]." 13. I had rather— The Greek verb more literally expresses this
4. 12; James 1. 2.'i), the word of 0<h1, in the hand of him who propliesieth. Cf. the same ellecl iirodiiced on Nebuchadnezwir, Daniel 2. 30, end of the verse, Iti, 47. No argumeat nieaiiliig, " I WISH to speak five woiils witli my understanding (rather) than ten thousand words in an unknown tongue:" even the two thousandth part of ten thousand. The Oreek for "I would ralher," would be a ditferent verb. St. Paul would not wish at all to 290
Is stronger for the truth of religion than itsniaiiilestation of men to tl Himselves in their true character. Henoa hearers even now often think tlie preacher must have aimed his sermon parti<'ularly at them, and so—convlotM\ at last, judged, and maulfested to himself. Cf. the ettoot
Rules for the Exercise of Gifts, 1 CORINTHIANS XV. Proofs of Christ's Resurrettwn. on the woman of Samaria produced by Jesus' unfolding species, spiritual—the genus : spiritually endowed. The followers of Apollos prided themselves as "spiritual" (ch. of her ciiaracler to herself, John 4. 19, 29. and report—to hisfrieudsat home, as the woman of Samaria did. Rather, as the Greek is, " He will worsliip God, announcing," i. e., openly avowing then and tliere, "that God is in you of a truth," and by implication that the God wlio is in you
3. 1-3; cf. Galatians 6. 1). Here one capable of discerning spirits is specially meant, tilings tliat I write . . . commandments of tike Lord—a direct assertion of inspiration. St. Paul's words as an apostle are Christ's words. St. Paul appeals not merely to one or two, but to a body of men, for tlie reality of three facts about which no body of men could possibly be mistaken. (1.) That his liaving converted them was not due to mere eloquence, but to the "demonstration of tlie Spirit and of power;" (2.) that part of this demonstration consisted in the communication of miraculous power, which they were then exercising so generally as to require to be corrected in the irregular employment of it; (3.) that among these miraculous
Is of a trutli the God.
Rules for the exercise of Gifts in the Congregation, ao. How l8 It then i—ratlier, " Wlial then is the true rule to be observed as to tlie use of gifts?" Cf. v.
15, where the same Greek occurs, a doctrine—to impart and stt forth to the congregation, a psalm—extemporary, inspired by the Spirit, as that of Mary, Zecliariah, Simeon, and Anna (Luke I. and 2). a tongue ...» revelation The oldest MSS. transpose the order: "revelation . . . tongue;" "interpretation" properly following "tongue" gilts was one which eiuibled the "prophet" or "spiritual person" to decide whether St. Paul's Epistle was Scripture or not. He could not have written so, unless the facts were nutoriously true: for he takes them for granted, as consciously known by the whole body of men whom he addresses. [Hinds on Inspiration.] 38. if any man be ignornnt — wilfully; not wishing to recognize these ordinances and my apostolic authority in enjoining them, let flint be ignor.ant— I leave liiin to liis ignoiance: it will be at his own peril ; I leel it waste of words to speak anything further to convince him. An argument likely to have weight with the Corinthians, who admired "knowledge" so much. 39. covet — earnestly desire. Stronger than "forbid not:" marking how much higher he esteemed "prophecy" than " tongues." 40. Let, <fec. The oldest MSS. read, "But let," &c. Tliis verse is connected with V. 39, " But (whilst desiring prophecy, and not forbidding tongues) let all things be done decently," &c. "Church government is the best security for Christian liberty." [J. Newton.] (Cf. v. 23, 20-33.)
(V, 13). Ijet all tilings be done unto edifying—The general rule under whicli this particular case falls ; an answer to the question at tlie beginning of this verse. Each is bound to obey the ordinances of his Churcli not adverse to Scripture. See Article XXXIV, Cliurch of England Prayer Book. 27. let it be by two—at each time, in one assembly; not more than two or tliree might speak with tongues at each meeting, by course—in turns, let one Interpret—one who has the gift of interpreting tongues ; and not more than one. 28. let him—tlie speaker in unknown tongues, spealt to Itiinsclf, and to God—(cf. v. 2, 4)—privately and not in the hearing of others. 29. Two or three—at one meeting (lie does not add " at the most," as in V. 27, lest he should seem to "quencli prophesy) ngs," the most edifying of gilts;, and these "one by one," in turns (11.27, " by course," and w. 31). St. Paul gives here similar rules to the prophets, as previously to tliose speaking iu unknown tongues, judge—by their power of "discerning spirits" (ch. 12. 10), whether the person prophesying was realljspeaking under the influence of the Spirit (cf. ell. 12.3; 1 John 4. 1-3). 30; If any thing—translate, CHAPTER XV.
"iiiti if any thing." one tliat sittetli by—a hearer, let the first liold Ills peace—let him wlio heretofore spoke, and wiio caine to the assembly furnished with a previous ordi)iaiy (in those times) revelation from God (v. 2o), give piae to him who a t the assembly is moved to propliesy by a sudden revelation from the .Spirit. 31. For ye may —ratliei', " For ye can [if ye will] all prophesy one by one," giving way to one another. The " for" justi lies the precept (V. 30), "let the first hold his peace." 32. And—Following up tlie assertion in v. 31, " Ye can (if ye will) prophesy one by one," t. e., restrain yourselves Iroin speaking
Ver. 1-58. The Resurrkction Proved against thk Deniers of it at Corinth. Christ's resurrection rests on the evidence of many eye-witnesses, including .St. Paul liimself, and is the great fact preaclied as the groundwork of the Gospel: they who deny the resurrection in general, must deny that of Christ, and tlie-consequence of the latter will be, that Christian preaching and faith are vain. 1. Moreover—"Now." [Alford and Ellicott.] I declare— (i7., "I make known :" it implies some degree of reproach that it should be now necessary to make it known to them afresh, owing to some of them " not having the knowledge of God" (v. 31). Cf. Galatians all together; "and the spirits of the prophets," i. e., their own spirits, acted on by the Holy Spirit, are notso hurried away by His influence, as to cease to be under their own control; they can if they will hear others, and not demand that they qloue sliould be heard uttering communications from God. 33. In all the churches of the saints God is a God of peace; let Himnotamo)igyou be supposed
1.11. wlierein ye stand — wherein ye now take your stand. This is your present actual privilege, if ye suffer not yourselves to fall from your high standing. 2. ye are saved— rather, "ye are being saved." if ye keep in memory witat I preaclied unto you—Able critics, BengeI/, to be a God of confusion. [Alfoud.] Cf. the same arguniont, ch. 11. 16. Lachmann, &o., put a full stop at " peace," and connect the following words thus : " As in &c., prefer connecting the words thus, "I declare unto you the Gospel (v. 1) in what words I preached it unto you." St. Paul reminds tliem, or rather makes known to them, as if anew, not only the fact of the Gospel, but also with what words, and by what arguments, he preached it to them. Translate in that case, " if ye hold it fast." I prefer arranging as English Version, " By which ye are saved, all churches of the saints, let your women keep silence in your churches." 34. (1 Timothy 2. 11, 12.) For women to speak In public would be an act of independence, as if they were not subject to their husbands (cf. ch. 11. 3 ; Ephesians 5.22; Titus 2. .5; 1 Peter .3.1). For "under obedience," translate, "in subjection" or "submission," as the Greek is translated (Ephesians 5. 21, 22, 24). tlie law—a term applied to the whole Old Testament ; here, Genesis .3. 10. 35. Anticipation of an objection. Women may say, " But if we do not understand some thing, may we not 'ask' a question publicly so as to ' learn 7' Nay, replies St. Paul, if ye hold fast (in memory and personal appropriation) with what speech I preaclied it unto you." unless—which
Is impossible, your faith is vain, in restingon Christ's resurrection as an objective reality. 3. I delivered unto you—A short creed, or summary of articles of faith, was probably even then existing; and a profession in accordance with it was required of candidates for baptism (Acts
8. 37). llrst of all—hV., "among the foremost points" (Hebrews fi. 2). The atonement Is, in St. Paul's view, of primary importance, wlilcii I ... received — from Christ Himself by special revelation (cf. ch. II. 23). dleil for our sins—t. e., to atone for them : /or taking away our sin* if you want information, 'ask' not in public, but 'at home;' ask not other men, but 'your own particular (so the Grec'A;) husbands.'" shame—indecorous. 36. Wixat! —Greek, "Or." Are you about to obey me? Or, if .you
Bfit up your Judgment above that of other churches. I wish to know, do j'ou pretend that your Church is the (1 John .3.5; cf. Galathms 1.4): "gave Himself for our sins" (Isaiah 53. ,5; 2 Corinthians 5. 15; Titus 2. 14). The " for" here does not, as in some passages, imply vicarious substitution, but " In behalf of" (Hebrews 5. 3 ; 1 Peter ^ 291 first Church from which the gospel word came, that yuu should give the law to all others? Or are you the fcjly persons unto whom It has come? 3T. prophet—the
1 CORIXXniAKS XV.
Proves the Xecessity Ours.
Pail/, by Christ's Resurrection,
24). It docs not, however, mean merely "on account of," which is expressed liy a dilt'erent Greek word (Romans 4.
The oldest MSS. omit "which was." The "not I, but grace," implies, that though the human will concurred with God when brought by His Spirit into conformity witli His will, yet "grace " so preponderated in the work, that His own co-operation is regarded as nothing, and grace as virtually the sole agent. (Cf. ch. 3.9; Matthew
2.5), {tlioush in ICnglisli Veraion translated similarly "for"), according to tlic Scriptures—wliich "cannot be broken."
St. Paul puts the testimony of Scripture above that of those who saw the Lord alter His resurrection. [Bengel.] So our Lord quotes Isaiah 53. 12, in Luke 22. 37; cf. Psalm
10. 20; 2 Corinthians 6. 1; Philippians 2. 12, 13.) 11. whether It were I or they-(the apostles) who " laboured more abundantly " (v. 10) in preaching, such was the substance of our preaching, viz., the truths stated In v. 3, 4. 13. if—Seeing that it is an admitted fact that Christ is announced by us eye-witnesses as having risen from the dead, liow is it ttiat some of you deny that which is a necessary consequence of Christ's resurrection, viz., the general resurrection? some—Gentile reasoners (Acts 17.
22. 15, &C. ; Daniel 9. 20. 4. burled . . . rose again — His burial is more closely connected with His resurrection than His death. At the moment of His death, the power of His inextinguishable life exerted itself (Matthew 27.
52). The grave was to Him not the destined receptacle of corruption, but an apartment fitted for entering into life (Acts 2. 26-28). [Bengel.] rose again— Greek, "hath risen:" the state thus begun, and its consequences, still continue. 5. seen of Cephas—Peter (Luke 24. 34). tl»e Twelve-The round number for " the Eleven" (Luke 21. 33, 32; 26.8) who would not believe it, because tliey did not see "how" it could be (v. 35, 36). 13. If there be no general resurrection, which is the consequent, then there can have been no resurrection of Christ, wliich is the antecedent. The head and the members of the body stand on the same footing: what does not hold good of them, does not hold good eitiier of Him : His resurrecliou and theirs are inseparably joined (cf. v. 20-22; John 14. 19). 1*. your faith . . . vain—(u. 11.) The Greek for " vain " here is, empty, unreal: in v. 17, on the other hand, it is, withoutuse, frustrated. The principal argument of the first preachers in support of Christianity, was th.at God had raised Christ from the dead (Acts 1.22; 2.32; 4. 10, Si ; 13.37; Romans
30): "The Twelve" was their ordinary appellation, even when their number was not full. However, very possibly Matthias was present (Acts 1. 22, 23). Some of the oldest MSS. and versions read, " the Eleven :" but the best on the whole, "the Twelve." G. live Imndred—This appearance was probably on the mountain (Tabor, according to tradition), in Galilee, when his most solemn and public appearance, according to His special promise, was vouchsafed (Matthew 26.32 ; 28.7, 10, 10). He "appointed" this place, as one remote from Jerusalem, so that believers might assemble there more freely and securely. Alfoud's tlieory of Jerusalem being the scene, is Improbable; as such a multitude of believers could not, with any safety, have met in one place in the metropolis, after his crucifixion there. The number of disciples (Acts
1. 4). If this fact were false, the faith built on it must be false too. 15. testilied of God i. e., concerniug God. The rendering of others is, "against God" [Vulgate, Estics, Grotius]: the Greek preposition with the genitive implies, not direct antagonism (as the accusative would mean), but indirect to the dishonour of God. English Version is probably better. If so be—as they assert. It is not right to tell untrue stories, though they are told, and seem for the glory of God (Job 13. 7). 10. The repetition implies the unanswerable force of the argument. 17. vain—Ye are, by the very fact (supposing the case to be as the skeptics maiutained), frustrated of all which "your faith" appropriates: Ye are still under the everlasting condemnation of your sins (even in the disembodied state which is here referred to), from which Christ's resurrection is our jaslificatioii (Romans 4. 25): "saved by his life" (Romans 5. 10). IS. fallen asleep in Christ—in communion with Christ as His members. "In Christ's case the term used is death, to assure us of tlie reality of His sul Tering; in our cime, sleep, to give us consolation: In His case. His resurrection having actually taken place, St. Paul sli rinks not from the term death; in ours, the resurrection being still only a matter of hope, he uses the term fal Utuj uxleep" [Photius, Qucestiones Amphilochice,
1. 15) at Jerusalem shortly after, was one hundred and twenty, those in Galilee and elsewhere not being reckoned. Andronicus and Junius were, perhaps, of the number (Romans 16. 7) : they are said to be " among the apostles" (vi'ho all were witnesses of the resurrection, Acts 1.
22). remain under this present—and, therefore, may be sifted thoroughly to ascertain the trustworthiness of their testimonj'. fallen asleep—in the sure hope of atvaking at the resurrection (Acts 7. 60). 7. seen of Jatties—the L' as, the brother of our Lord (Galatians 1. 19). The Gospel according to the Hel)rews, quoted by Jeuome (Caialoc/us Serip'orain JScclesiaiticorutn, p. 170 D.), records that "James swore he would not eat bread from the liour tliat he drank the cup of the Lord, till he should see Him rising again from the dead." all tiic apostles—the term here includes many others besides "the Twelve" already enumerated (r. 5) : perhaps tlie seventy disciples (Luke
10). [Chky.Sostom.] 8. one born out of due time Greek, " the one abortively born :" tlie aljortion in the family of the apostles. As a child bora before the due time is imny, and though born alive, yet not of tlie proper size, and scarcely worthy of the name of nnm, .so "I am the leaxl of the apostles," scarcely "meet to be called an apostle ;" a supernumerary taken into tlie college of ai)ostles out of regular conise, not le<l to Christ l)y long instruction, like a natural birth, but by a sadden power, as those prematurely born. [GitoTius.] Cf. the similar image from child-birth, and by the same spiritual power, the resurrection of Christ (1 Peter 1.3). "Begotten, again by the resurrection of Jesus." Jesus' appearance to Paul, on the way to Damascus, is the one here referre<l to. 9. lenibt—The name, "Paiilus," in Latin, means least. I peraecutcil tlie Clmrch—Though God has forgiven him, Paul can hardly forgive himself at the remembrance of his past sin. 10. by . . . grnce . . . and His grace—The repetition implies the proiiiluence which God's (/race had in his mind, as the Sole cause of his nuirvellous conversion and suliscquent labours. Tliougli "not meet to bo calleil an apostle," ^race has given hlra, in Christ, the nu-etness needed for the office. Trunstate as the Greek, " His grace which was (showed) toiccH'd.s me." what I ain—occupying the honourable oHice of an apostle. Contrast with this theself Buflicient prayer of another Pharisee (Iuke IS. II). but I laboured—by God's grace (Phlllppiaus 2. 16). t lian they all—than any of (he apostles (i'. 7). grace of God . . . With mo—cf. " the Loi d working unlh them" (.Mark 16. 20). rj7J. perished—tlieir souls are lost; they are in misery in the unseen world. 19. If our hopes in Christ were limited to this life only, we should be, of all men, most to be pitied, viz., be<u\use, whilst others live unmolested, we are exposed to every trial and persecution, and, after all, are doomed to bitter disappointment in our most cherished hope ; for all our hope of salvation, even of the soul (not merely of the body), hangs on the resurrection of Clirist, without wliich His death would be of no avail to us (Ephesiaiis 1. 19, '20; 1 Peter 1. 3). The heathen are " without hope" (Epliesians 2. 12; 1 Thessalonians 4. 13). We slioulil be even worse, for we should be also without present enjoyment (ch. 4. 9). ao. mow—as the case really is. and becoiae—Omitted in the oldest MSS. the flrstfr«ii<s—the earnest or pledge, that the whole resurrection harvest will follow, so (hat our faith is not vain, nor our hope Umilcd lo this life. The time of writing this Kpistle was probably about the Passover (ch. 5.7); the day after the Passover sabbath was that for oll'erlng the Jirst-fruits (L('viticus 23. 10, II), aiul the same was the day of Christ's resurrection : wluuice appears the appropriateness of the image, m. by man . . . by man—The (irstfrnits are of the same nature as the rest of the harvest ; so Christ, the bi inier of lite, is of the same nature as the race of men to whom he luiiigs it; just as ,\ilam, the brinijer of death, was of the same nature as the meu on wiioiu lie
Tlce Ol der of oar Eesurreciion. 1 CORINTHIANS XV. Chrinls Eaemieg under His Feet. ftrouglit It. 23. in Adam Jill—In jnion of nature with Ailam, as repre.sentnti ve head of iniiiikind in tht ir fall. In Clirlst . . . all—In union of nature willi Christ, the representative liead of mankind in th<'ir recovery. Tlie gels, or kings ami angelic principalities (Ephesians 1. 21). ti5. must—because Scripture foretells it. till—there will be no further need of His mediatorial kingdom, its object having been realized, enemies under l»is feet—i,Luke 19, 27 ; Ephesians 1. 22.) ao. sliall be— Greek, " is done away with" (Revelation 20. 14 ; cf. 1. 18). It is to believers especially this applies (y. 5.5-57) ; even in the case of unbelievers, death is done away with by the general resurrection. Satan brought in sin, and sin brougiit in death! So they life brought in by Christ is co-extensivp Willi tlie deatli brought in by Adam. ^3. Bni «-acl> in liis own o«dc>- rather, rareA: ; llie Greek is not in the absuacl, but concrete* image from troops, " eacli in liis own regiment."
1 hough all shall i-ise again, let not any think all shall be saved; nay, eacli sliall liave his proper place, Christ first (Colossians 1. 18), and after Him the godly who die in Christ (1 Thessaloniaus 4. IG), in a separate band ironi tlie ungodly, and then " tlie end," i. e., the resurrection of the sliall be destroyed (rendered utterly powerless) in the same order (v. 56; Hebrews 2. 14; Revelation 19. 20; 20, 10, 14). ti7, all things—including death (cf. Ephesians 1, 22; Philippians 3. 21 ; Hebrews 2. 8; 1 Peter 3. 22). It is said, "halh put," for what God has said is the .same as If it were already done, so sure is it. St. Paul here quotes the 8th Psalm in proof of his previous declaration, " For (it ia written), 'lie hath put all things under his feet.' " under his feet—as His footstool (Psalm 110. 1). In perfect and lasting subjection, when he—viz., God, who by His .Spirit inspired the Psalmist. 28. Son . . . himself. . . subject —not as the creatures are, but as a Son voluntarily subordinate to, though co-equal with, the Father. In the mediatorial kingdom, the Son had been, in a manner, distinct from the Father. Now, His kingdom sliall merge in the Father's, with whom He is one; not that there is thus any derogation froni His honour; for the Father Himself wills " that all should honour the Son, as thej' honour the P'ather" (Jolin 5. 22, 23; Hebrews 1. 6). God ... all in all-a.s Christ is all in all (Colossians 3. 11; cf. Zechariah 14. 9). Then, and not till then, " all things," without the least infringement of the Divine prerogative, shall be subject to tlie Son, and the .Son subordinate to the Father, whilst co-equally sharing his glory. Contrast Psalm 10. rest of the dead. Cliristiau churclies, ministers, and individuals, seem about to be judged first "at His coming" (Matthew 25.1-30); then "all the nations" (Matthew 25.
31-16). Christ's own flock sliall share His glory "at His coming," which is not to be confounded Willi "the end," or general judgment (Revelation 2U. 4-ti, 11-1.3). Tiie latter is not in tlii.s chajiter specially discussed, but only the first resurrection, viz., that of the .saints: not even the judgment of Christian hollow professors (JIatlliew 25. 1-
30) at His coming, is handled, but only the glory of them "thitare Clirlst's," who alone in the higliest sense "obtain te resurrection from the dead " (Luke H. 11; 20. Sj, 36; Plulippians 3. 11, see note). The second coming of Christ is not a mere point of time, but a period beginning with the resurrection of the just at His appearing, and ending with the geneny judgment. The ground of the universal resurrection is the union of all maukind in nature with Christ, their representative Head, who lias done away with death, by His own deatli in their stead : the ground of the resurrection of believers is not merely this, but their personal union with Him as tJieir "Life" (Colossians 3. 4), effected cau.iaiivcli/ by the Holy Spirit, and instrumentally by faith as the subjaeiive, and by ordinances as the objective nieans. 24. Then—alter that: next in the succession of " orders " or " ranks." t!»e tnd— the general resurrection, and final judgment and consummation (JIatI hew 25. 4()). delivered ««p . . . kingdoiu to 4 ; 14. 1. Even the saints do not fully realize God as their "all" (Psalm 73.25) now, through desiring it; then each sliall feel, God is all to me. 29. Else—if tliere be no resurrection, what shall they do I—How wretched is their lot! they . . . which are baptized for the dead—third person; a class distinct from that in wliicli the apostle places himself, " we" (v. .30) ; first person. Alford thinks there is an allusion to a practice at Corinth of baptizing a living person in behalf of a friend who died unbaptized; thus St. Paul, without giving the least sanction to the practice, uses an ad Tiowinem argument from it against its practicers, some of whom, though using it, denied the resurrection : "What a*ccount can they give of their practice; why are tliey at the trouble of it, if the dead rise not?" [.So Jesus used an ad hominem argument, Matthew. . . Fatlier—(Cf. John 13. 3.) .Seeming at variance witli Daniel 7.14, "His dominion is an eucrla.iliiig dominion which shall not pass airtty." Really, His giving up of tiie merfiatoj't'ai kingdom to the Father, when the end for which the mediatorial economy was established has been accomplished, is altogether in hai'inony with its continuing everlastingly. The change which shall then take place, shall be in the manner of administration, not in the kingdom Itself; God shall tlien come into direct connection with the earth, instead of mediatorially, when Christ shall have fully and finally removed everything that severs asunder the holy God and a sinful earth (Colossians 1. 20). The glorjof God is the final end of Christ's mediatorial
12. 27.] But if so, it is strange there is no direct censure of it. Some Marcionites adopted tlie practice at a later period, probably from taking this passage, as Alfokd does but, generally, it was unknown in the Church. Bengei. translates, "over (immediately upon) the dead," i. e., who will be gathered to the dead immediately after baptism. ofllce (Philippians 2. 10, 11). His co-equality with the Father is independent of the latter, and i)rior to it, and shall, therefore, continue when its function shall have ceased. His manhood, too, shall everlastingly continue, though, as now, subordinate to the Father. The throne
Cf. Job 17. 1, "the graves are ready for nie." The price they get for their trouble is, that they should be gathered to the dead for ever (u. 13, 16). Many in the ancient Church put off baptism till near death. This seems the better view; though there may have been some rites of symbolical baptism at Corinth, now unknown, perhaps grounded on Jesus' words (Matthew 20. 22, 23), which St. Paul here alludes to. The best punctuation is, "If the dead rise not at all, why are they then baptized for them" of the Lamb (but no longer mediatorial) as well as of God, shall be in the heavenly city (Revelation 22. 3; cf. 3. 21). The unity of the Godhead, and the unity of the Church, shall be simultaneously manifested at Christ's second coming. Cf. Zephaniah 3. 9; Zecihariah 11. 9; .lohn 17.
(so the oldest M.SS. read the last words, instead of " for the dead")? 30. we— apostles (v. 9; ch. 4. 9). A gradation from those who could only for a little time enjoy this life
21-24. The oldest MS.S. for "shall have delivered up," read, "rfeiiuereZ/t up," which suits the sense better. It is " when He shall have put down all rule," that " He dclivci-- e<A up the kingdom to tlie Father." 8liall li.ive put down all rule—The effect produced during the millenary reign of Himself and His saints (Psalm 110. 1; 8. 6; 2. 6-9), to which passages fit. Paul refers, resting his argument on the two words, "all" and "until," of the Psalmist: a proof of verbal inspiration of Scripture (cf. Revelation 2.
(i. e., those baptized at the pointof death), to us, who could enjoy it longer, if we had not renounced the world for Christ. [Bengei,.] 31. by your rejoicing—6)/ the glorying which I have concerning you, as the fruit of my labours in the Lord. .Some of the earliest MSS. and fathers read "our," with the same sense. Bbngel understands "your rejoicing," to be the enjoyable state of the Corinthians, as contrasted with his dying daily to give his converts re-
26,27). Meanwhile, He "rules In the midst of His enemies'' (Psalm 110.2). He Is styled "the King'' wlien He takes His great power (Matthew 25. 31; Revelation 11. 15, Joieing or glorying (ch. 4. 8; 2 Corinthians 4. 12, 15; Ephesians 3. 13; Philippians 1. 20). But the words, "which I have," favour the explanation— ' <Ae rejotom.(7 rvhich I hav« over you.' Many of the oldest MSS. and Vulgate insert 293
17). The Greek for "put down" is, "done away loith," or "brought to naught." "All" must be subject to Ilim, ThetUer openly-opposed powers, as Satan and His an- The Danger of Evil Communications 1 CORINTHIANS XY. In what Manner we shall Rise.
"brethren" Iiere. I die dolly—This oii^'lit to stand flist In the sentence, us il is so put prominently lorward in the Greek. I am day by day in siglit of deatii, expose<l to it, and expecting it (2 Corinthians 4. 11, 12; 1. 8, 0; 11. 28). 3:4. Punctuate thus: "If after the manner of men I have fought with beasts at Epiiesus, what advantagetti it me? body. It will be a body, but a spiritual, not a natural, body. 36. fool—with all thy boasted philosophy (Psalm U. 1). tlint whlcli thou—"Thou," emphatieal: appeal to the objector's own experience: "The seed which thou thyself sowest." St. Paul, in this verse and v. 42, answers the question v. Xy, "How;" and in v. 37-11 and 43, the question, "With what kind of body?'' He converts the very objection (the death of the natural body) into an argument. Death, so far from preventing quickening/, is the necessary prelude and prognostication of it, just as the seed "is not quickened" into a new sprout with increased produce, "except it die" (except a dissolution of If the dead rise not, let us eat and drinlt," &c. [Bengel.] l( " merely as a man" (with the mere human hope of tlie present life; not with the Christian's liope of tlie resurrection ; answering to " If the dead rise not," the parallel clause in the next sentence), I have fought with men resembling savage beasts. Heraclitus, of Epiiesus, had termed his countrymen " wild beasts" 400 years before. So Epiraenides called the Cretians (Titus 1. 12). St Paul wag still at Ephesus (ch. 16. 8), and there his life was daily in danger (ch. i. 9; cf. 2 Corinthians 1. 8). Though the tumult (Acts 19. 29, 30) had not. yet taken plaee (for its previous organization takes place). Christ by His death for us has not given us a reprieve from death as to tlie life which we have from Adam ; nay. He permits the law to take its course on our fleshly nature ; but He brings from Himself newspiritual and heavenly life out of death (v. 37). 37. not tliat body that shall be—A body beauafter it he' set out immediately for Macedonia), this Epistiful and no longer a "bare grain." [Bengel.] No longer without stalk or ear, but clothed with blade and ears, and yielding many grains instead of only one. [Grotius.] There is not an identity of all the particles of the old and the new body. For the perpetual transmutation of matter is inconsistent with this. But there is a hidden germ which constitutes the identity of body amidst all outward changes: the outward accretions fall off in its development, whilst the germ remains tlie same. Every such germ ("seed," v. 38) "shall have its own body," and be Instantly recognized, just as ea«h plant now is known from the seed that was sown (see jSote, ch. 6. 13). So Christ by the same image illustrated the truth that His death was the necessary prelude of His putting on His glorified body, whicli is the ground of the regeneration of the many who believe (John 1'2. 24). Progress is the law of the spiritual, as of the natural world. Death is the avenue not to mere revivification or reanimation, but to resurrection and regeneration (Matthew 19.28; Philippians 3.21). Cf. "planted," &c., Romans 6.5. 38. as It liath pleased him—at creation, when He gave <o e«c/i of tle was written evidently just before il, when the storm was gathering, "many adversaries" (ch. 16. 9) were already menacing him. wliat advan SagetJx it me T —seeing I have renounced all that, "as a mere man," might compensate me for such sufferings, gain, fame, <tc. let lis eat, etc.—Quoted from LXX. (Isaiah 22. I'!), where the prophet describes the reckless self-indulgence of thedespisers of God's call to mourning, Let us enjoy the good things of life now, for it soon will end. St. l-'aul imitates the language of such skeptics, to reprove both their theory and piactice. "If men but persuade themselves that they shall die like the beasts, they soon will live like beasts too." [South.] 33. evil coiumunicat Sons corrupt good manners—a current saying, forming averse in Menander, the comic poet, who probably took it from Euripides (Socrates, HUtoria EcclesUuiltca, 3. 16). "Evil communications" refer to intercourse with those who deny the resurrection. Their notion seems to have been, that the resurrection is merely spiritual, that Bin has its seat solely in the body, and will be left behind when the soul leaves it, if, indeed, the soul survive death at all. good not only good-natured, hat pliant. Intimacy with the profligate society around was apt to corrupt the principles of the Corinthians. 34. AwakeH?., "out, of tlie (kinds of) seeds (so the Greek is for " to every seed") a body of its own (Genesis 1. 11, "after its kind," suited to its species). So God can and will give to the blessed at the resurrection their own appropriate body, such as it pleases ///m, and such as is suitable to their glorified state: a body peculiar to the individual, substantially the same as the body sown. 39-41. Illustrations of the suitability of bodies, however various, to their species: the flesh of the several species of animals; bodies celestial and terrestrial; the various kinds of light In the sun, moon, and stars, respectively, flesh—animal organism. [Dk Wette.] He implies by the word that our resurrection bodies shal' be in some sense really flesh, not mere phantoms of air [EsTius.] So some of the oldest creeds expressed it, "1 believe in the resurrection of the flesh." Cf. as to Jesus' own resurrection body, Luke 21. 39 ; John 20. 27 ; to which ours s/iall be made like, and therefore shall be flesh, but not of animal organism (Pliilippiaiis 3. 21) and liable to corruption. But i'. 50 below implies, it is not "flesh and blood" In the animal sense we now understand them; for these "shall not inherit the kingdom of God." not the same—not flesh of the same nature and excellency. As the kiiuls of flesh, however widely differing from one another, do not cease to be flesh, so the kinds of bodies, however ditfering from one another, are still bodies. All this is toillustrate thedifll'erence of the new celestial body from its terrestrial seed, whilst retaining a substantial identity, beasts—quadrupeds, another of flshcg . , . another of btrds—Most of the oldest MSS. read thus, "another fi.esii of birds . . . another offishes:" the order of nature. 40. celestial bodies—Not the sun, moon, and stars, which are first Introduced v. 41, but t>ie bodies of angels, as distinguished from the bodies of earthly creatures, the glory of the celestial—(Luke 9. '26). glor of . . . terrestrial—(.Matthew 6. '28, 29; 1 Peter 1.24). 41. one glory of , . . sun . . . another . , . of , . , moon— The analogy Is not to prove dlU'erent degrees of glory among the blessed (whether this may be, or not, indircctt;/ hinted al), but this: As the various fountains of liyht. the sleep" of carnal intoxication into whieii ye are thrown by the influence of these skeptics (y. 32; Joel 1.5). to Kigliteousness—in contrast with "sin'' in this verse, and corrupt manners, v. 33. sin not—do n'ot give yourselves up to sinful pleasures. Tlie Greek expresses a continued state of abstinence from sin. Thus, St. Paul implies that they who live in sinful pleasures readily persuade themselves of what they wisli,riz., that there is to be no resurrection, gome—the same as in v. 12. have not the knowledge of God and so know not His power in the resurrection (Matthew 22. 29). Stronger than "are ignorant of God." An habitual ignorance : wilful, in that they prefer to keep their sins, rather than part with them, in order to know God (cf. John 7. 17 ; 1 Peter 2. 15). to your gliame—that you Corinthian Christians, who boast of your knoivleii r/e, Hhould have among you, and maintain Intercourse with, those so practically ignorant of God, as to deny the resurrection. 35. How— It is folly to deny a fact of KEVEi>ATioN, becausB we do not know the " hou\" feome measure God's power by their petty i utelligence, and won't admit, even on His assurance, anything which they cannot explain. E/.ekiel's answer of faith to the question is the truly wise one (Enekiel V. 3). So Jesus argues not on principles of philosophy, but wholly from "the power of (Jod," as declared by tlie Word of God (Matthew 19. 26; Mark 10. 27; 12. 2.!; Luke IS. 27). tome— The dead are said to depart, or to be deceased : those rising again to cojde. The objector could not unilerstaiul how the dead are to rise, and with what kind of a body they are to come. Is It to be the same body? If so, how is this, since the resurrection bodies will not eat or drink, or beget children, as the natural bodies do? Besides, the latter have mouldered into dust. How then can they rise again? If it be a different body, how can llie per Bonal Identity be preserved? .St. Paul answers. In one
BC'iise it will be the same body, in another, a distinct 294
The Believer's Resurrection, 1 CORINTHIANS XV. and the Manner of it.
MSS. and versions, from heaven—(John 3. 13, 31.) Humanity in Christ Is generic. In Him man is impersonated in his true ideal as God originally designed him. COirlst is the representative man, the federal head of redeemed man. 48. As is the earthy—uiz., Adam, tiiey . . . that are earthy—All Adam's posterity in their natural state (John 3. 6,7). the heavenly—Christ, they . . . that are heavenly—His people in their regenerate state (Philippians 3. 20, 21). As the former precedes the latter state, so the natural bodies precede the spiritual bodies. 49. as Greek, "even as" (see Genesis 5. 3). we shall also bear— or wear as a garment. [Bejjgel.J The oldest MSS. and versions read, " We must also bear," or " let us also bear." It implies the Divine appointment (cf. "must," v. 53) and faith assenting to it. An exhortation, and yet implying a promise (so Romans 8. 29). The conformity to the image of the lieavenly Representative man is to be begun here in our souls, in part, and sliall be perfected at *he resurrection in both bodies and souls. 50. (See Notes, v. 37, 39.) "Flesh and blood" of the same animal and corruptible nature as our present (v. 44) animal-souled bodies, cannot inherit the kingdom of God. Therefore the believer acquiesces gladly in the unrepealed sentence of the holy law, which appoints the deatli of the present body as the necessary preliminary to the resurrection body of glory. Hence he "dies daily" to the flesh and to tlie world, as the necessary condition to his regeneration here and hereafter (John 3. 6 ; Galatians 2. 20). As the being born of tfie flesh constitutes a child of Adam, so the being bom of the which is soslrallar In its aspect and properties, differ (the sun from tlie moou, and the moon from the stars ; and even one star from another star, though all seem so much alike); so there is notliing unreasonable in the doctrine that our present bodies differ from our resurrection bodies, though still continuing bodies. Cf. the same simile, appropriate especially in tlie clear Eastern skies (Daniel 12.
3; Matthew 13. 43). Also that of seed in the same parable (Matthew 13. 24 ; Galatians 6. 7, 8). 4a. soM'ii—Following np tlie image of seed. A delightful word instead of burial. In corruption liable to corruption : corruptible : not merely B prey when dead to corruption ; as the contrast shows, "raised in iucorruption," t. e., not liable to corruption, incorrux>tible. 43. In dishonour—answering to "our vile body" (Philippiaus 3. 21) ; lit., " our body of humiliation :" liable to various humiliations of disease, injury, and decay at last, in glory—the garment of incorruption (v.
42, 43) like His glorious body (Philippians 4. 21), wliicli we shall put on (w. 49, 53; 2 Corinthians 5.2-1). in weakness — liable to inflrniities (2 Corinthians 13. 4). in power—answering to a "spiritual body" (v. 44; cf. Luke
1. 17, "Spirit and power"). Not liable to the weaknesses of our present frail bodies (Isaiali 33. 24; Revelation
21.4). 44. a natural body lit., "an animal body," a body moulded in its organism of " flesh and blood" (v. 50) to suit the animal soul which predominates in it. The Holy Spirit in the spirit of believers, indeed, is an earnest of a superior state (Romans 8. 11), but meanwhile in the i)od»/ the animal soul preponderates; hereafter the Spirit shall predominate, and the animal soul be duly subordinate, spiritual body—a body wholly moulded by the Spirit, and its organism not conformed to the lower and animal (Luke 20. 35, 30), but to the higlier and spiritual, iSpirit constitutes a cliild of God. cannot—Not merely is the change of body possible, but it is necessary. Tlie spirit extracted from the dregs of wine does not so much differ from them, as the glorified man does from the mortal man [Bengel] of mere animal flesh and blood (Galatians life (cf. oh. 2. 14 ; 1 Thessalonians 5. 23). there is, Ac—The oldest MSS. read, "If there is a natural (or animal-sotded) body, there is also a spiritual body." It is no more won-
1.16). The resurrection body will be still a body though spiritual, and substantially retaining the personal Identity; as is proved by Luke 24. 39; John 20. 27, compared with Philippians 3.21. the kingdom of God—which is not at all merely animal, but altogether spiritual. Corruption doth not inherit, thougli it is the way to, incorruption (v. 36, 52, 53). 51. Behold—Calling attention to the "mystery" heretofore hidden in God's purposes, but now revealed, you—emphatical in Greek ; I &\\o-w (Oreek, "tell," viz., by the word of the Lord, 1 Thessalonians 4. 15) YOU, who think you have so much knowledge, "a mystery" (cf. Romans 11. 25) which your reason could never have discovered. Many of the old MSS. and fathers read, " We shall all sleep, but we shall not all be clianged ;" but this is plainly a corrupt reading, inconsistent with 1 Thessalonians 4. 15, 17, and with the apostle's argument here, which is that a cTuxnge is necessary {v. 5,3), English Version is supported by some of the oldest MSS. and fatliers. The Greek is lit., " We all shall not sleep, but," &c. The putting off of the corruptible body for an incorruptible by an instantaneous cfiange will, in tlie case of "tlie quick," stand as equivalent to death, appointed to all men (Hebrews 9. 27); of this Enoch and Elijah are types and forerunners. The " we" implies that Christians In that age and every successive age since and hereafter were designed to stand waiting, as if Clirist might come again in their time, and as If they might be found among "the quick." 5i4. the last trump—at the sounding of the trumpet on the last day [Vatablus] (Matthew 21.31; 1 Thessalonians 4. 16). Or the Spirit by St. Paul hints that derfiil a thing, that there should be a body titted to the capacities and want of man"s highest part, his spirit, than (which we see to be the case) tliat there should be one fitted to the capacities and wants of his subordinate part, the animal .soul. [Alford.] 45. so— In accordance with the distinction just mentioned between the natural or finir,\al-s(yuled body and tlie spiritual bodj'. it is written —(Genesis 2. 7)—" Man became (was made to become) a living soul," t. e., endowed with an animal soul, the living principle of his body, tlie last Adam—the last Head of humanity, who is to be fully manifested in t?ie last day, which is His day (John 6. 39). He is so called in Job 19. 25; eee my Note there (cf. Romans 5. 14). In contra.st to " the last," St. Paul calls "man" (Genesis 2. 7) "tlie first Adam." quickening—not only living, but making alive (John 5. 21 ; 6. 33, 39, 40, 54, .57, 62, 63 ; Romans 8. 11). As the natural or animal-souled body (v. 44) is the fruit of our anion with the first Adam, an animal-soided man, so the rpiritual body is the fruit of our union with the second Adam, who is the quickening Spirit (2 Corinthians 3. 17). As He became repre.sentative of the whole of linnianity in His union of the two natures. He exhausted in His own person the sentence of death passed on all men, and giveth spiritual and everlasting life to whom He will. 46. afterward—Adam had a soul not necessarily mortal, as it afterwards became by sin, but "a living soul," and destined to live for ever, if he had eaten of the tree of life (Genesis 3. 32); still his body was but an animal-souled tlie other trumpets mentioned subsequently in the Apocalypse shall preceile, and that this shall be the last of «.ll b'ody, nota spirilual body, such as believers shall have; much less was he a " life-giving spirit," as Christ. His soul had the germ of the Spirit, rather than the fulness of it, such as man shall have when restored "body, soul, and spirit," by the second Adam (1 The-ssalonlans 5. 23). As tlie first and lower Adam came before the second and heavenly Adam, so the animal-souled l)Ody conies first, and must die before It be changed Into the spiritual body (cf. Isaiah 27. 13; Zechariah 9. 11). As the law was given with the sound of a trumpet, so the final judgment according to it (Helirews 12, 19; cf. Exodus 19. 16). As the Lord ascended " with the sound of a trumpet" (Psalm 47.
5), so He sliall descend (Revelation 11. 15). The trumpet was sounded to convoke the people on solemn feasts, especially on the first day of the seventh month (tlie type of the completion of time; seven being the number forperfection; on tlie tenth of the same month was the atonement, and on the fifteenth the feast of tabernacles, commemorative of completed salvation out of tlie spiritual Kgypt, cf. Zechariah 14. 18, 19); cf. Psalm 50. 1-7. Cf. Hit 295 (i. e., that in which the .Spirit predominates over the animal soul). 47. of tlie eartli—inasinucli as being sprung from the earth, he Is "earthy" (Genesis 2. 7; 3. 19, "dust thou art"); i. e.,not merely earthly or born xtpon the earth, but terrene, or of earth, lit., "of heaped earth" or clay. Adam means red earth, the LK>rd—Omitted in tlie oldest
Tke Strength of Sin is the Law. 1 COEINTIIIAKS XVI. The Brethren Exhorted to Charity, .Tews, Judea and Jerusalem were harassed with various troubles, whicli in part at Tected tlie Jewish Christians. The community of goods which existed among tlienii for a time gave temporary relief, but tended ultimately to impoverish all by paralyzing individual exertion (Acts 2. calling forth of Lazarus from the grave "with a loud voice," Jolin 11. 43, with 5. 2), 2.S. aiul— iininediately, in consequence. 53. tills—pointing to liig own body and tliat of those whom he addresses. p«it on as a garment (2 Corinthians 5. 2, 3). immoi-tality Here only, besides 1 Timothy 6.16, the word "immor-
44), and hence was soon discontinued. A beanliful fruit of grace it was, that he who had by persecutions robbed many of their all (Acts 26. 10), should become the foremost in exertions for their relief, as I have given rather, "gave order," viz., during my journey through Galatia, that mentioned Acts 18. 23. The churches of Galatia and Phrj'gia were the last which Paul visited before writing this Epistle. He was now at Ephesus, and came thither immediately from visiting them (Acts 18. tality"' is found. Nowhere is the immortality of the soul, distinct from the body, tauglit ; a notion which many erroneously have derived from heathen philosophers. Scripture does not contemplate the anomalous state brought about by death, as tlie consummation to be earnestly looked for (2 Corinthians 5. 4), but the resurrection. 54. tiivii—not before. Death has as yet a suif/ even to tlie believer, in that his body is to be under its power till the resurrection. Buttlien the sting and power of death sliall cease for ever. Dtntli Is swallowed up In victor}-—In Hebrew of Isaiah 25. 8, from which it is quoted, " rf7e (Jehovah) 7otH swallow up death in victory,"
2:; ; 19. 1). That he had not been silent In Galatia on contributions for the poor, appears from the hint let fall in his Epistle to that Cliurch (Galatlans 2. 10): an undesigned coincidence and mark of genuineness. [Paley's Horce Paulina;.] He proposes the Galatians as an example to the Corinthians, tlie Corinthians to the Macedonians, the Corinthians and Macedonians to the Romans (Romans 15. t. e., forever: as "in victory" often means in Ilebreiv Idiom (Jeremiah 3. 5; Lamentations 5. 20). Clirist will Bwallow it up .so altogether victoriorisly \\\».\ it sliall never more regain its power (cf. Hosea 6. 2; 13. 14 ; 2 Corinthians
26, 27 ; 2 Corinthians 9. 2). There is great force in example. 3. ftrstday of . . . week—already kept sacred by Christians as the day of the Lord's resurrection, the beginning day both of the physical and of the new spiritual creations:
5. 4 ; Hebrews 2. 14, 15; Revelation 20. 14 ; 21. 4). 55. Quoted from Hosea 13. 14, substantially; but freely used by the warrant of the Spirit by which St. Paul wrote. The Hebrciv may be transli Ued, " O death, where are I liy plagues? Where, 0 Hailes, is tliy destruction ?" The LXX., " Where it gradually superseded the Jewish sabbath on the seventh day (Psalm 118. '22-24; John 20. 19, '26; Acts 20. 7; Revelation is tliy victory (i(7., t>i a lawsuit), O death? Where is tliy eting, O Hades?" "Sting" answers to the Hebrew " plagut s," viz., a poi.soned sting causing plagues. Appropriate, as to the old serpent (Genesis 3.; Numbers 21. 6). "Victory" answers to the Hebrew "destruction." Cf. Isaiali 2.5.7, " destro.t/ . . . veil . . . over all nations," viz., victoriously destroy it; and to " in victory" (d. 54), whicli he triumphantly repeats. The "where" implies tlieir past victorious destroying power and sling, now gone for ever; obtained through S.alan's triumph over num in Kden, whicli enlisted God's law on the side of Satan and death Bgninst man (Komans 5. 12, 17. 21). The souls in Hades being freed l)y the resurrection, death's sting and victory
1. 10). So the beginning of the year was changed from autumn to spring when Israel was brought out of Egypt. Three annual feasts, all typical of Christian truths, were directed to be kept on the first day of the week: the feast of the wave ofl'ering of the first sheaf, answering to the Lord's resurrection ; Pentecost, or the feast of weeks, typical of the fruits of the resurrection lu the Christian Church (Leviticus 23. 11, 15, 16, 36); thefeast of tabernacles at harvest, typical of the ingathering of the full number of the elect from one end of heaven to the other. Easter was directed to be kept as a holy sabbath (Exodus 12. 16). The Christian Sabbath commemorates the respective works of the Tliree Persons of the Triune God—creation, redemption (the resurrection), and sanctilication (on Pentecost tlie Holy Ghost being poured out). Jesus came to ai'e gone. For "O grave," the oldest MSS. and versions read, "O death," the second time. 56. If there were no sin, there would be no death. Man's transgression of tlie law gives deatli its lawful power, strength of sin Is the law—Without the law sin is not perceived or imputed (Uomans3. 20; 4. 15; 5. 13). The law makes sin the more f;rievous l)y making God's will the clearer (Romans 7. fulfil the Spirit of the Law, not to cancel it, or to lower its standard. The primary object of the sabbath is AoHness, not merely rest: " Remember that thou keep holy the sabbath day." Cf. Genesis 2. 3, " God blessed and sanctified it, because ... in it He had rested," &c. The word "Remember" implies tliat it was in existence be/ore tlie giving of the law from Sinai, .and refers to Its institution in Paradise (cf. Exodus 16. 22, 23, 26, 30). " Six days siialt thou labour:" the spirit of the command Is fulfilled whether the six days" labour be on the last six days or on the 6-10). Christ's people are no longer "under tlie law" (Romans fi. 14). 57. to God—The victory was in no way due to ourselves (Psalm 98. 1). givctU—a present certainty. tUc vl<tory—which death and Hades ("the gr.nve") had aimed at, but whicli, notwithstanding the opposition of them, as well as of the law and sin, we have gained. The repel ition of the word {v. 54, 55) is appropriate to the triumph gained. 58. beloved-Sound doctrine kindles Christian love, steadfast—not turning aside from the faith of tlie resurrection of yourselves, un movable—not turned aside by others (v. 12; Colossians 1. 23). tlic M ork of llic Iord—the promotion of Christ's kingdom (Plillippians 2. first. A perpetual sabbath would doubtless be the highest Christian ideal; but living in a world of business where the Cluistian Ideal is not yet realized. If a law of definite times was necessary in Paradise, it is still more so now. every one of you—even those In limited circumstances, lay by hlin—though there be not a weekly public collection, ea(di is privately to set apart a definite proportion of his weekly income for the Lord's cause and charity, in slore—abundantly : the earnest of a better store tairfMp for the giver (1 Timothy 6. 19). as Ood hatit prospered Mm — lit., "wliatsoever he may be prospered in," or "may by prosperity have acquired" fALFORD] (Matthew
30). not In vain—as the deniers of tlie resurrection would make it (f. 14, 17). in the Lord—applying to the whole sentence and its several clauses: Ye, as being in the I/ord by faith, know that your labour in tlie Lord (i. e., labour according to His will) Is not to lie without its reward in tiie Lord (through His merits and according to Ills gracious appointment).
S5. 15-29; 2 Corinthians 8. 12). tliat tliere be no gatherings when I come—that they may not then have to be made, when your and my time ought to be employed in more lilreclly spiritual things. When men give once for all, not so much is given. But when each lays by something every Iord's day, more is collected than one would have given at once. [Brngki.] 3. approve bjr your lelters— rat her translate, "Whomsoever ye shall approve, them will I send with letters:" viz., letters to several persons at Jerusalem, which would be their credentials There could be no need of letters from them before Paul's coming. If the persons recommended were not to besentciff before it. J,it., " by letters :" an abbreviated expression for " I will send, recommending them by letters." [Gkotiub.
CHAPTER XVI.
Ver. 1-24. DiuicxroNS as to the Cotlection t<'ou the JuDF.AN Christians: St. 1'aul's Kutukk Plans: He COMMKNDS to the.m Timothv, Ai'ollos, Ac Sai.utaTION.S AND CONCLUSION.S. 1. Collection for the saints— at Jerusalem (Romans 15. 26) and in Judea (Acts II. 2il, 30; 2-1.17; cf. 2 Corinthians 8. 4; 9. 1. 12). He says "saints rather than "the poor," to remind the Corinthians that In giving it Is to the lord's people, their ow-n brethren in the faith Towards the close of the national existence of the TiiC lirelhren Ex.hnricd to CharUy. 1 CORTNTiriANS XVI. Timothy Commended to them.
If KHfiUiih, Version be retained, the sense will l)e, " Wlien I have been sent by Paul from Ephesus before this Epistle was written, to accord willi cli. I. 17-19; and yet the passage here implies, tlial 8t. Paul did not expect him to arrive at Corinth till after tlie letter was received. He tells tliem how to treat him "if" lie should arrive. Acts 19.21, 22 clears up llie difficulty: Tiuiotliy, when sent from Ephesus, where this Epistle was written, did not proceed direct to Coriutii, but wenljirsl to Macedonia ; tlius though sent before the letter, he miglit not reach Corinth till after it was received in tliat city. The undesigned coincidence between the Epistle and tlie history, and the clearing up of tlie meaning of the former (which does not mention the Journey to Macedonia at all) by the latter, is a sure mark of genuineness. [Paley's Ilora; Paulina;.} c;<)ini>, I will send tli Dse wliom by your lettt-rs, Wten to be given t.'iem, ye shall .•ipprove." Bui the antithe.si.s (opposition or (•on Miisl) l<> Fau) iiiinsell' (v. 4) favours (iROTius' view. 80 " l>y" means wU?> (Honians 2. 27) ; and the Greek tor "by ' is transluU-d, wilh (2 Corintliians 2. 4). liberality —lil., gracious or free f/lft (2 Corinthians S. J). *. mrc-t— "woi tli «hile.'' il your collections lie larije iiough to he worth an apostle's Journey (a stimulus to their lil)eralityi, / will accompany thorn myself instead of giving them letters credential («. 3; cf. Acts 20. 1-4). wltli itie—to guard against all possible suspicion of evil (2 Corinthians 8.4, 19-21). 5-7. His first intention had been (2 Corinthians 1.
15, 16) to pass througli tlieni (Corinth) to Macedonia, and again return to tliern from Macedonia, and so to Judea; It is not certain that Timothy actually reached Corinth; this he had announced in the lost epistle (eh. 5. 9); now having laid aside tliis intention (for which he was charged with levity, 2 Corinthians 1. 17, &c., whereas it was througli for in Acts 19. 22 only Macedonia is mentioned; but it does not follow that though Macedonia was the immediate object of his mission, Corintii was not th3 ultimate object. Tlie " IF Timothy coine," implies uncertainty. 2 Corinthians 1. 1 represents him with Paul in Macedonia; and 2 Corinthians 12. 18, speaking of Titus and others sent to Corinth, does not mention Timothy, which it would have probably done, had one so closely connected with the apostle as Timothy was, stayed as his delegate at Corinth. The mission of Titus then took place, when it became uncertain whether Timothy could go forward from Macedonia to Corintli, Paul being anxious for iTOmelenity, 2 Corinthians 1. 23; 2. 1), he announces his second plan of " not seeing them now by the way," but " passing through Macedonia" first on his way to them, and then "tarrying a while," and even "abiding and wintering with them." for I do pass—As much as to say, "This is what I at last resolve upon" (not as the erroneous subscription of the Epistle represents it, as if he was then at Philippi, on his way through Macedonia); implying that there had been some previous communication upon the subject of the journey, and also that there had been some Indecisiveness in the apostle's plan. [Paley.] In accordance with his second plan, we find him in Macedonia when 2 Corinthians was written (2 Corintliians 2. LS; S. 1; (i!rt<e tidings of the state of the Corinthian Church. AlFORD argues that if so, St. Paul's adversaries would have charged him with fickleness in this case also (2 Corinthians 1. 17), as in the case of his own change of purpose. But Titus was sent directly to Corinth, so as to arrive there before Timothy could by the route through Macedonia. Titus' presence would thus make amends for the disappointment as to the intended visit of Timothy, and would disarm adversaries of a charge in this respect (2 Corinthians 7.6,7). without fear—Referring perhaps to a nervous timidity in Timothy's character (1 Timothy 3. 15; 5. 22, 21). His youth would add to this feeling, as well as his country, Lj'stra, likely to be despised in refined Corinth. 11. despise— This charge is not given concerning any other of the inanjmessengers whom Paul sent. 1 Timotliy 4. 12 accounts for it (cf. P.salin 119. Ml). He was a young man, younger probably than those usually employed in the Cliristian missions; wlience 8t. Paul appreliending lest he siiould, on that account, be exposed to contempt, cautions him, " Let no man despise thy youth." [Palky's i/&?'a; Prtuiinflp.] conduct —set him on his way with every mark of rt-spect, and with wliatever he needs (Titus 3.13). In pence—(Acts 15.33; Hebrews 11.31.) "Peace" is the salutation of kindness and respect in the East; and so it stands for every blessing. Perhaps here there is too a contrast between "peace" and the "contentions" prevalent at Corinth (ch. 1. 11). I look fer him—He and Titus were appointed to meet St. Paul in Troas, whither the apostle purposed proceeding from Ephesus (2 Corinthians 2. 12, 13). St. Paul thus claims their respect for Timothy as one whom he felt so necessary to himself as "look for" to him. [Thf:ophyl.J with the brethren-Others besides Erastus accompanied Timothy to Macedonia (cf. v. 12; Acts 19.22). 13. ApoUog,
9. 2, 4), and on his way to Corinth (2 Corinthians 12. It; 13.
1; cf. Acts 20. 1, 2). "Pass through" is opposed to "abide" (v. (i). lie was not yet in Macedonia (as v. 8 shows), but at Ephesus; but he was thinking (>{ passing through it (not abiding as he purposed to do at Corinth). 0. He did "abide and even winter" for the three winter months in Greece (Corinth), Acts 20. 3, (i; fioni which passage it seems that Paul probably left Corinth about a montli before the "days of unleavened bread" or the Passover (so as to allow time to touch at Thessalonica and Berea, from which cities two of his companions were; as we read he did at Philippi) ; so that thus the three months at Corinth would be December, January, and February. [Birks, HwoB Apostolicce.] ye—emphatical in the Greek, whitliersoever 1 go—He purposed to go to Judea (2 Corintliians
1. 16) from Corintli, but his plans were not positively fixed as yet (iVoZe, t). 4 ; cf. Acts 19.21). 7. I will uotsee you now by fhevay lit., "Ida not wisli to see you tliis time in pa.ss Ing ;" i. e., to pay you now what would liave to l)e a merely passing visit as I did in the second visit (2 Corintliians I'J.
14). In contrast to "a while," i. e., some lime, as the Greek might better be translated, bnt—The oldest M.SS. read "for." 8. Ht Ejjhcsu*-whence St. Paul writes this lipistle. Cf. V. 19, "Asia," wherein Ejihesus was. until Pentecost—He seems to have stayed as he here purposes: for Just when the tumult which drove him away broke out, he was already intending to leave Flphesus (Acts 19. 21, 22). Combined with ch. .5. 7, 8, this verse fixes the date of tliis Epistle to a few weeks before Pentecost, and very soon after the Passover. 9. door—(2 Corinthians 2. 12.) An opening for the extension of the Gospel. Wise men are on the watch for, and avail themselves of, opportunities. 80 "(towof hope," Hosea 2. 1.5. "Door of faith," Acts 14. 27. "An open door," Revelation 3. 8. "A door of utterance," Colossians 4. .3. "Great," i. e., extensive. " Effectual," 1. e., requiring great lo,bour»-['EsTlVii\; or opportune for effecting great results. [Beza.] mnny adversaries—who would block up the way and prevent us from entering the open door. Not here false teachers, but open adversaries: both Jews and heathen. After 8t. Paul, by his now long-continued labours at Ephesus, had produced effects which threatened the Interests of those whose gains weve derived from Idolatry, "many adversaries" arose (Acts 19.
1 greatly desired ... to come tinto you—He says tills, lest they should suspect that he from jealousy prevented Apollos' coming to them ; perhaps they had expressly requested Apolios to be sent to them. Apollos was not at Ephessis when St. Paul wrote (cf. v. 19, and ch. 1. 1). Probably Apollos' unwillingness to go to Corinth at this time was because being aware of the undue admiration of his rhetorical style wliich led astray many at Corinth, he did not wish to sanction it (ch. 1. 12; 3.4). St. Paul's noble freedom from all selfish jealousy led him to urge Apollos to go; and on the other hand, Apollos, having heard ol the abuse of his name at Corinth to jiarty purposes, persevei ingly refused to go. St. Paul, of course, could not state in his letter particularly these reasons in the exist- 'ng state of division prevalent there. He calls Apollos "brother" to mark the unity that was between the two. with the brethren—who bear this letter (t;. 17). (See sub* 297
V-2S). Where great good is, there evil is sure to start up as Its antagonist. 10. Now—rather, J?u/. Therefore Timothy was not the bearer of the Epistle; for it would not then be said, "Ir Tinaothy come," He must therefore
Introduction. 2 CORINTHIANS. Introdud'um,
Church at Corinth. Neander thinks Romans 16. 23 rescriptlon added to the Epistle.) Convbeare thiuks Titns was one of the bearers of this first letter (2 Corinthians 8. fers to " the whole Church" meeting at the house of Gains (cf. Colossians 4. 15). "Synagogue" implies an assembly in general, without reference to the character or motives of 6, 16-24; 12. 18). Alford thinks " the bretliren" here maybe the same as in v. 11. convenient time—Apollos did return to Corinth when their divisions were moderated [Jerome], and so it was a more seasonable time. 13. He shows that they ought to make their hopes of salvation to depend not on Apollos or any other teacher; that it rests its members. " Church," like the Hebrew Kahal, implies an assembly legally convened ; as, for instance, the Jews met as a body politic to receive the law (hence Stephen calls It "the Church In the wilderness," Acts 7. 38), and having a legal bond of union. Christ's followers when dispersed from one another cease to be a congregation (synagogue), but still are a Church, having the common bond of union to the same Head by the same faith and hope. [ViTRiNGA, Synagogue and Temple.] From this we may explain St. Paul's entering "into every house and haling men and women:" he would in searching for Christians go to their several "houses" of prayer. In the Lord—They pray for all blessings on you from the Lord, •with themselves. "Watch ye:" for ye are slumbering. "Stand:" for ye are like men tottering. "Quit you like men; be strong:" for ye are efieminate {v. 14). "Let all your things be done with charity" (ch. 8. 1 ; 13. 1) : not with strifes as at present. [Chrysostom.] " In the faith" which was assailed by some (ch. 15. 1, 2, 13-17). 15. first-fruits of Achala—the first Achaean converts (cf. Romans 16. 5). The image is from the first-fruits offered to the Lord (Leviticus 23. 10; cf. ch. 15. 20). The members of this family had been baptized by Paul himself (ch. 1. 16). addicted tliemselves to the ministry of the s&ints—translate, "Set themselves (t. e., voluntarily) to minister unto the saints" tlie source of every good. [Grotius.] Alford explains, "in a Christian manner," as mindful of your common Lord. " In the Lord" seems to me to refer to their union together in Christ, their prayers for one another's good being In virtue of that union, ao. holy kiss—the token of the mutual love of Christians, especially at the Lord's Supper (cf. Romans 16. 16; 1 Thessalonians 5. 26), "in which (cf. 2 Corinthians 8. 4). 16. That ye—translate, "That ye also," viz.. In your turn ... in return for their self-devotion. [Alford.] helpeth with—them, labowreth—by himself. 17. Fortunatns . . . Achalcns—probably of Stephanas' household, that . . . lacking on your part—So all the dissensions of the Corinthians would be swallowed up." [Bengel.] 31. salutation . . . with mine own hand—he therefore dictated all the rest of the Epistle, it'i, A solemn closing warning added in his own hand: as In Epliesians 6.24; Colossians 4. 18. the Lord—who ought to be " loved" above Paul, Apollos, and all other teachers. Love to one another is to be in connection with love to Him above all. Ignatius (Epistola ad Romanos 7) writes of Christ, "My love has been crucified" (cf. Song of Solomon 2.7). Jesus Christ — Omitted in the oldest MSS. let him be Anathema—occuried with that curse which the Jews who call Jesus "accursed" (ch. 12. 3) are bringing righteously on their own heads. [Bengel.] So far from " saluting" him, I bid him be accursed. Maranatha—,SS/riac for the Lord cometh. A motto or watchword to urge them to preparedness for the Lord's coming; as in PhilIppians 4. 5, "The Lord Is at hand." 33. The grace, &c. —This is the salutation meant in v. 21; and from which unbelievers (v. 22; cf. 2 John 10. 11) are excluded. [Bengel,.] 34. My love, &c.—After having administered some severe rebukes, he closes with expressions of " love :" his very rebukes were prompted by love, and therefore are altogether in harmony with the profession of love here made: it was love in Christ Jesus, and therefore embraced "alV who loved Him. far as you were unable yourselves to 'Refresh my spirit," in that you are absent from me, " they have supplied" by coming to me from you, and so supplying the means of Intercourse between you and me. They seem to have carried this letter back; seethe subscription below: hence tlie exhortations v. 16, 18, as though they would be at Corinth when the Epistle arrived. 18. refreshed my spirit and yours—" yours" will be refreshed on receiving this letter, by knowing that "my spirit is refreshed" by their having come to me from you ; and (perhaps) by the good report they gave of many of you (ch. 1. 4-8); my refreshment of spirit redounds to yours, as being my disciples (2 Corinthians 7. 13; cf. Zecharlah 6. 8). acknowledge— render them due acknowledgments by a kind reception of them: 1 Thessalonians 5.12, "know" them in their true worth, and treat them accordingly. 19. Asia—not all Asia Minor, but Lydian Asia only, of which Ephesus was the capital, much—with especial al Tection. AquUa . . Prlscllla — (Cf. Acts 18.2; Romans 16. .3, 4.) Originally driven out of Italy by Claudius, they had come to Corinth (whence their salutation of the Corinthians is appropriate here), and then had removed with Paul from Corinth to Ephesus (Acts 18. 2, 18, 19, 26); here, as at Rome subsequently, they set up a Church (or assembly of believers) at their house (Romans 16. 3, 5). A pattern to Christian husbands and wives. Tlielr Christian self-devoting love appears wherever they were (Romans 16. 3, 4). Even the gifted Apollos, so higlily admired at Coritith, owed much of his knowledge to them (Acts 18. 24-26). In v. 20, " All the brethren" (i. e., the whole Church) seem to be distinguished from "the Church that Is In their house," which was but a partial and private assembly out of the general
The subscription represents the Epistle as written from Philippi. Verse 8 shows it Wfts written at Ephesus. Bengel conjectures that perhaps, however, It was sent from Philippi (v. 5), because the deputies of the Corinthians had accompanied Paul thither. From Ephesus there was a road to Corinth above Philippi.
THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE
CORINTHIANS.
INTRODUCTION.
The following reasons seem to have Induced St. Paul to write this Second Epistle to the Corinthians: (1.) That tio might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia (1 Corinthians 4. 19; ch. 1. 15,16; cf. 1 Corinthians 16.5) ; and so that he might set forth to them his apostolic walk in general (ch. 1. 12, 24; 6. 3-13; 7. 2). (2.) That he might commend their obedience In reference to the directions
In his First Epistle, and at thesame timedlrect them now to forgive the ofl Tender. as having been punished sufficiently (ch. 2. 1-11 ; 7. 6-16V (3.) That he might urge them to collect for the poor saints at Jerusalem (ch. 8. 1-9, 15). (4.) That he might maintain his apostolic authority and reprove gainsayers.
FAC-SIMILES OF ANCIENT COINS.
FARTHING OF THE NEW TESTAMENT. Matt. V. 26, HPwA BACI. Anchor. R. Two cornua copiae, within which a cartuceus, COIN OP NERO AND HEROD AGRIPPA II. From the British Museum.
(degraded from iioniegra Maie). JE.W.
SILVER COIN OF BRUTTII.
Obv. : Heads of Castor and Pollux to right. Rev. : Castor and Pollux mounted, advancing to right. In the exergue BPETTIJZN. Acts xxviii. 11.
JEWISH SHKKEL. pubcd tu have been coined 140 ycjrs B. C.
The ApoKlle Encourageth Ihe Breth en 2 COEINTHIANS 1. hy his Deliverances from Ajidion.
Theestornal testimonies for its genuineness are iRBTfMVa, Hcereses 3.7. 1; ATllKtSAaoRAS, De resurreciione mortuorunt ; Clement of Alexandria, Stromala 3. sec. '3i • i. seo. 101 ; Tebtullian, De pudicitia, ch. 13. The time of writing was after Pentecost, a. d. 57, wlien St. Paul left Epliesus for Troas. Having stayed In the latter place lorsome time preaching the Gospel witli effect (ch. 2. 12), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, apd after having tested the liberality of the Macedonian churches (ch. 8. 1), he wrote this Second Epistle, and then wcnton to Greece, where heabode for three months; and then, after travelling by land, reached Philippion his return at Passover or Easter, 58 A. D. (Acts 20. 1-6.) So that this Epistle must have been written about autumn, 57 A. D. Macedonia was the place from which it was written (ch. 9. 2, where the present tense"! boast," or "am boasting," Implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life (ch. 1.
8. 9), whether the reference be [Paley] to the tumult at Ephesus (Acts 19. 23-41), or, as Alford thinks, to a dangerous
Illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded (ch. 7. 5) as occurring tchen he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from ch. 7. 6, compared with v. 5, must have been the scene of his receiving the comforting tidings from Titus. " Macedonia" is used for Philippi in 2 Corinthians 11.9, as Is proved by comparison with Philippians 4. 15, 16. So it Is probably used here (ch. 7. 5). Alford argues from ch. 8.
1, where he speaks of the "grace bestowed on the churches (plural) of Macedonia," that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, e. g., Thessalonlca, Berea, &c., and that Philippi, ihe first on his route, is less likely to have been tlie scene of his writing than the last on his route, whichever it was, perhaps Thessalonlca. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appeai-s from the subscription to this Epistle), favours the view that Philippi was the place from which this Epistle was sent by the hands of Titus, who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit (ch. 8. 6).
The style is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to (ch. 4. 7; 5. 1-4; 12. 7-9; cf. Note, 1. 8), must have been especially trying to one of his ardent temperament. But besides this, was the jiiore pressing anxiety of the"cai'eof all the churches." At Corinth, as elsewhere, Judaiziug emissaries wished to bind legal fetters of letter and form (cf. ch. 3.
3-18) on the freedom and catholicity of the Church. On the other hand, there were free-thinkers who defended their Immorality of practice by infidel theories (1 Corinthians 15. 12, 32-36). These were the "fightings without," and "fears within" (ch. 7. 5, 6) which agitated the apostle"s mind, until Titus brought him comforting tidings from Corinth. Even then, whilst the majority at Corinth had testified their repentance, and, as St. Paul had desired, excommunicated the Incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as il he had personal gain In view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness ; that he was always threatening severe measures without daring to execute them (ch. 10. 8-16; 13.2); and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from ch. H. 22. They seem to have been headed by an emissary from Judea ("He that cometh," ch. 11. 4), who had brought "letters of commendation" (eh. 3. 1) from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself (ch. 11. 13, 23). His partisans contrasted his high pretensions with the timid humility of St. Paul (1 Corinthians 2.3); and his rhetoric with the apostle's plain and unadorned style (ch. 11. G; 10. 10, 13). It was this state of things at Corinth, reported by Titus, that caused St. Paul, to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only (1 Corinthians-
1. 2), but to all the churches also in Achaia (ch. 1. 1), which had In some degree been affected by the same causes asaffected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity, which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus (ch. 8. 18, 19, 22). sation brought by the Jews against Paul. Hence, tb» apostle was enabled to labour in the whole province of CHAPTER I. i Achaia with such success as to establish several churches there (1 Thessalonians 1.8; 2 Thessalonians 1. 4),.wihere, writing from Corinth, he speaks of the "churche*," viz., not only the Corinthian, but others also—Athens, Cenchrea, and, perhaps, Slcyon, Argos, &c. Headdresses " the Church In Corinth," directly, and all " the saints" in the province, indirectly. In Galatians 1. 2 all the " ehwrches" are addressed directly in the same circula.r Epistle. Hence, here he does not say, all the churches, but "all the saints." 3. This thanksgiving for his late deliverance forms a suitable Introduction for conclliat4ng their favourable reception of his reasons for not having fulfilled his promise of visiting them (v. 15-24). Fathsn of iMcrriea
Ver. 1-24. Thb Heading ; St. Paul's Consolations in Recent Trials in Asia ; His Sincerity towards the Corinthians; Explanation of his not having Visited THEM as he had PURPOSED. \. Timothy oiir brother—When writing to Timothy himself, he calls him " my son" (1 Timothy 1. 18). Writing o/ him, " brother," Ac, and " my beloved son" (1 Corinthians 4. 17). He had been sent before to Macedonia, and had met Paul at Philippi, when the apostle passed over from Troas to Macedonia (cf. ch. 2.12, 13; Notes, \ Corinthians 16. 10, 11). in all Achala^-comprising Hellas and the Peloponese. The Uentlles themselves, and Annreus Gallio, tlie proconsul (Acts 18.), strongly testified their disapproval of the accu66
291*'
ITie Apostle Comfortelh the Brethren. 2 CORINTHIANS I. His Manner of Vi eachiMj the Gogpel.
— i. e., the Source of all mercies (cf. James 1. 17; Romans li 1). coiiit'ort— which floM's from Ilis '•mercies" expe- (v. 15-23), was, that there might be time to see wliether tli? evils arising tliere not only from Greek, but froiii Jewish disturbers of the Church (ch. 11. 2!)), would be checked by his first Epistle ; there not being fully so was what en tailed on him the need of writing this .second Epistle. His not specifying this here expressly is just wliat we might expect in the outset of this letter; towards the close, when he had won their favourable hearing by a kindly and firm tone, he gives a more distinct reference to Jewish agi lators (ch. rienci'd. Like a true man of faith, he mentions " merfies" and "comfort,"' before he proceeds to speak of ajffiictimis {v. 4, 5, 6). The " trilmlation" of believers is not inconsistent with God's merc.v, and does not beget in them suspicion of it; nay, in tlie end they feel that He is "the God of all comfort,'' i. e., who imparts the only true and perfect comfort in every instance (Psalm 1-16. 3, 5, 8; James 5. U). 4. «s—idiomatic for me (1 Tliessalonians 2.
11.22). above strength — i.e., ordinary, natural powers of endurance, despaired—as far as human help or hope from man was concerned. But in respect to help from God we were " not in despair ' (ch. 4. 8). 9. But—" Yea." In God which ratseth the dead—We had so given up all thouglits of life, that our only hope was fixed on the coming resurrection ; so in 1 Corinthians 15. 32 his hope of the resurrection was what buoyed him up in contending with foes, savage as wild beasts. Here he touches only on the doctrineof the resurrection, taking it for granted that its truth is admitted by the Corinthians, and urging its bearing on their practice. 10. dotli deliver—The oldest MSS. read, " will deliver," viz., as regards immediately imminent dangers. "In whom we trust that He will also (so the Greet) yet deliver us," refers to the continuance of God's deliveringhelp/»ereo/ter. 11. helping together by prayer for us—rather, " helping together on our behalf by your supplication ;" the words "for us" in the Greefc following " helping together," not " prayer." that for tlie gift, &c. —lit., "'That on the part of many persons the gift ilit., gift of grace ; the mercy) bestowed upon us by means of (i.e., through the prayers of) many may be offered thanks for (may have thanks offered for it) on our behalf." la. For— Reason why he may confidently look for their prayers for him. ourrejoiciug— Gree/c, " our glorying." Not that he glories in the testimony of his conscience, as something to boast of; nay, this testimony is itself the thing in which his glorying consists, in simplicity—Mtwt of the oldest MSS. read, " in holiness." English Version reading is perhaps a gloss from Ephesians 6. 5. [Alford.] Some of the oldest MSS. and versions, however, support it, godly sincerity— {i/., "sincerity of God;" i. e., sincerity as in tlie presence of God (1 Corinthians 5. 8). We glorjf in this ill spite of all our adversities. Sincerity in Greek implies the non-admixture of any foreign element. He had no sinister or selfish alms (as some insinuated) In failing to visit them as he had promised : such aims belonged to his adversaries, not to liim (ch. 2. 17). " Fleshly wisdom" suggests tortuous and insincere courses; but the "grace of God," which Influenced him by Gods gifts (Romans 12.3; 15. 15), suggests holy straightforwardness and sincere faithfulness to promises (v. 17-20), even as God Is faithful to His promises. The prudence which subserves selfish interests, or employs unchristian means, or relies on human means more than on the Divine Spirit, 18). tliat we may . . . comfort them wlilcli are In any trouble Translate, as the Greek is the same as belbre, " tribulation." The apostle lived, not to himself, but to the Church; so, whatever graces God conferred on him, he considered granted not for himself alone, but that he might have the greater ability to help others. [Calvin.] 8o participation in all the afflictions of man peculiarly qualified Jesus to be man's comforter in all his various afflictions (Isaiah 50. 4S; Hebrews 4. 15). 5. sufl Terlngs standing in contrast with "salvation" (v. 6); as "tribulation" (distress of mind), with comfort or "consolation." of Christ— Cf. Colossians 1. 24. The sufferings endured, whether by Himself, or by His Church, with which He considers Himself identified (Matthew 25.40,45; Acts 9.
4; 1 John 4. 17-21). Christ calls His people's sufferings His own suffering, (1.) because of the sympathy and mystical union between Him and us (Romans 8. 17; 1 Corinthians 4. 10). (2.) They are borne for His sake. (3.) They tend to His glory (Ephesians 4. 1 ; 1 Peter 4. 14, 16). abound in u»— Greek, "abound ttnto us." The order of the Greek following words is more forcible than in English Version, "Even so through Christ aboundetli also our comfort." The sufferings (plural) are many ; but the consolation (though singular) swallows up them all. Comfort preponderates in this Epistle above that in the first Epistle, as now by the effect of the latter most of the Corinthians had been much impressed. 6. we . . . afllicted . . . for your consolation — exemplifying the communion of saints. Their hearts were, so to speak, mirrors reflecting the likenesses of each other (Philippians 2. 26, 27). [BenOEL.] Alike the afflictions and the consolations of the apostle tend, as In him so in them, as having communion with him, to their consolation (v. 4 and ch. 4. 15). The Greek for "afflicted" is the same as before, and ought to be translated, " Whether we be in tribulation." wblvU U effectual — lit., worketh effectually. In the enduring, &c. i.e., in enabling you to endure "the same sufferings which we also suffer." Here follows. In the oldest MSS. (not as English Version in the beginning of v. 7), the clause, "And our hope Is steadfast on your belialf. ' 7. so shall ye i<e—rather, " So are ye." He means, tliere is a community of consolation, as of suffering, between me and you.
8, 9. Referring to the imminent risk of life wliich he ran In Ephesus (Acts 19. %^, &c.), when the whole multitude were wrouglit up to fury by Demetrius, on the plea of St. Paul and his associates having assailed the religion of Diana of Ephesus. The words (v. 9), " we had the sentence of death in ourselves," mean, that he looked upon himself as a man condemned to die. [Paley.J Alfobd thinks the danger at Ephesus was comparatively so slight, that it cannot be supposed to be the subject of reference here, without exposing the apostle taa charge of cowardice, very unlike his fearless character; hence, he supposes St. Paul refers to somedeadly sickness which he had suffered under is " fleshly wisdom." In the world—even in relation to the world at large, which is full of disingenuousuess. more abundantly to yon-ward—(Ch. 2. 4.) His greater love to them would lead him to manifest, especially to them, proofs of his sincerity, which his less close connection with the world did not admit of his exhibiting towards It. 13. We write none other things (In this Epistle) than what ye read (in my former Epistle [BengelJ ; present, because the Epistle continued still to be read In the Church as an apostolic rule). Conybeake and HowsoN think St. Paul had been suspected of writing privately to some Individuals In the Church in a different strain from that of his public letters; and translates, " I write nothing else to you but what ye read openly (the Greek meaning, •ye read aloud,' viz., when St. Paul's Epistles were publicly read In tlie congregation, 1 Thessalonlans 5. 27); yea, and what you acknowledge inwardly." or acknowledge —Greek, "or even acknowledge." The Greek for "read" and for "acknowledge" are words kindred In sound and root. I would translate, "None other things than wtat ye know by reading (by comparing my former Epla'.le with my present Epistle), or even know as a matter of fact" {viz., the consistency of my nets with my words), even to the end—of my life. Not excluding reference to (v. 9, 10). But there is little doubt that, had Paul been found by the mob in the excitement, he would have been torn in pieces; and probably, besides what St. Luke in Acts records, there were other dangers of an o<(ually dis Iresslng kind, such as, " lyings In wait of the Jews" (Acts a), lit), his tteaseless foes. They, doubtless, had incited the nuiltitude at Ephesus (Acts 19. 9), and were the chief of Xlie " many adversaries" and "(wild) beasts," which he had to light with there (1 Corinthians 15.32; 16.9). His >weak.stale of heu'Rh at the time combined with all this to make him regard himself as all but dead (ch. 11. 29; 12. W. What makes my supposition probable Is, that the Vf.ry cause of >hi8 not 'Itavlng visited Corinth directly as be had liildiuled, and Tor which he proceeds to apologize
3U0
The Aposlle Ejccuseth himself 2 CORINTHIANS II. for not Visiting the Corinthian*.
20. Rather, How many soever be the promises of God, In Him is the "yea" ("faithfulness in His word:" contrasted with the "yea and nay," v. 19, i. e., inconstancy as to one i word), and in him Amen—The oldest MSS. read, " Wherefore through Him is the Amen ;" i. e.. In Him is failhfulnest ("yea") to His word, "wherefore through Him ' is the immutable verification of it ("Amen"). As "yea" is His word, so " Amen" is His oath, wliich makes our assurance of the fulfilment doubly sure. Cf. " two immutable thiivgs the day of the Lord (v. U, end; 1 Corinthians 4. 5). 14. in part—In contrast to " even to the end :" the testimony of his i.i/e was not yet completed. [THEOPHYL.aud Bengel.J Rather, "in part," i.e., some of you, not all. [Grotius, Alford.] So in ch. 2. 5: Romans II. 25. The majority at Corinth had sliown a willing compliance with St. Paul's directions in the first Epistle : but some were still refractory. Hence arises the difference of tone in different parts of this Epistle. See Introduction, your rejoicing—your •ubject of gloryinr/ or boast. "Are" (not merely be) Implies the present recognition of one another as a subject of mutual glori/irig: that ffloryinff beinii about to be realized in its fulness "in the day (of the coming) of the Lord Jesus." 15. In this confidence—of my character for sincerity being "acknowledged" by you (v. I2-H). was minded—I was intending, before—"To come unto you before" visiting Macedonia (where he now was). Cf. Note, (viz.. His word and His oath) in which It was impossible for God to lie" (Hebrews 6. 18; Revelation S. It). The whole range of Old Testament and New Testament promises are secure in tlieir fulfllmeut for us in Christ, unto the glory of God by na—Greek, " for glory unto God by us" (cf. ch. 4.15), i. e., by our ministerial labours; by us His promises, and His unchangeable faithfulness to them, are proclaimed. Conybeare takes the "Amen" to be the Amen at the close of thanksgiving: but tliea " by us" would have to mean what it cannot mean here, " by us and you." 21. stablisheth us . . . In CItrist i. r.. In thefaitli of Christ—in believing in Christ, anointed MS—As "Christ" is the "Anointed" (which His name means), so " He hath anointed (Greek, chrisas) us, alike ministers and believing people, with the Spirit (u. 22; 1 John 2. 20, 27). Hence we become "a sweet savour of Christ" (ch. 2. 15). 22. sealed—A seal is a token assuring the possession of property to one ; " sealed " here answers to " stablisheth us " (u. 21 ; 1 Corinthians 9. 2). the eai-nest of the Spirit—i. e., the Spirit as the earnest (i. e., money given by a purchaser as a pledge lor the full payment of the sum promised). The Holy Spirit is given to the believer now as a first instalment to assure him his full inheritance a.s a son of God shall be his hereafter (Ephesians
1 Corinthians 16. 5 ; also -1. IS, which, combined witli the words here, implies, that the insinuation of some at Corinth, that he would not come at all, rested on the fact of his having thus disappointed them. His change of intention, and ultimate resolution of going through Macedonia first, took place before his sending Timothy from Ephesus into Macedonia, and therefore (1 Corinthians 4.
17) before his writing the first Epistle. Cf. Acts 19. 21, 22 (the order there is "Macedonia and Achaia," not Achaia, Macedonia); 20. 1, 2. that ye might have a second benefit—one in going to, the other in returning from, Macedonia. The "benefit" of his visits consisted in the grace and spiritual gifts which he was the means of imparting (Romans 1. 11. 12). 16. This intention of visiting them on the way to Macedonia, as well as after having passed through It, must have reached the ears of the Corinthians In some way or other-perhaps in the lost Epistle (1 Corinthians il. J8; 5.9). The sense comes out more clearly in the Greek order, "By you to pass into Macedonia, and from Macedonia to come again unto you." 17. use lightness-Was I guilty of levity? viz., by promising more than I performed, or . . . according to the flesli, that
1. 13, 14). "Sealed with that Holy Spirit of promise whicli is the earnest of our inheritance until the redemption of tlie purchased possession" (Romans 8. 23). The Spirit is the pledge of the fulfilment of "all the promises " (ti. 20). 23. Moreover 1—Greek, "But I ffor my part)," in contrast to God who hath assured us of His promises being hereafter fulfilled certainly (v. 20-22). call God—the all-knowing One, who avenges wilful unfaithfulness to promises, for a record upon my soul—As a witness as to the secret purposes of my soul, and a witness against it. If I lie (Malaehl 3. 5). to spare you—in order not to come in a rebuking spirit, as I should have had to come to you, if I had come then. I came not as yet Greek, no longer : i. e., I gave up my purpose of then visiting Corinth. He wished to give them time for repentance, that he might not have to use severity towards them. Hence he sent Titus before him. Cf. ch. 10. 10, 11, which shows that his detractors represented him as threatening what he had not courage to perform (1 Corinthians 4. 18, 19). 24. Not for that—t. e.. Not that. "Faith" is here emphatic. He had "dominion" or a right to control them in matters of discipli?ie, but In matters of "faith" he was only a, "fellorv-helper of their joy " (viz., in believing, Romans 1.5. 13; Philipplans 1. 25). The Greek is, "Not that we lord it over your faith." This he adds to soften the magisterial tone of v. 23. His desire ivilli nie there should be yea, yea . , , nay, nay ! The " or" expresses a different alternative : Did lactwith levitj', or (on the other hand) do I purpose what I purpose like worldly (fleshly) men, so that my " yea" must at all costs be yea, and my " nay" nay [Benoel, Winer, CalvinJ, (Matthew 14. 7, 9)? The repetition of the " yea" and "nay" hardly agrees with Alpord's view, "What I purpose do I purpose according to the changeable purposes of the fleshly (worldly) man, that there may be with me the yea yea, and the nay nay (t. e., both affirmation and negation concerning the same thing)? Therepetition will thus stand for the single yea and nay, as in Matthews. 37; James 5. 12. But the latter passage implies that the doutjle "yea" here is not equivalent to the single "yea:" Bengel'8 view, therefore, seems preferable. 18. He adds this lest they might think his doctrine was changeable like his purposes (the change in which he admitted in v. 17, whilst denying that it was due to " lightness," and at the same time implying that not to have changed, where there was good reason, would have been to imitate the fleshly-minded who at all costs obstinately hold to their purpose), true— Greefc, "faithful" (1 Corinthians 1. 9). our word—the doctrine we preach, waa not—The oldest MS.S. read " is not." yea and nay is to cause them not sorrow (ch. 2. 1, 2), but "joy." The Greek for " helpers " implies a mutual leaning one on the other, like the mutually supporting buttresses of a sacred building. "By faith (Romans 11. 20) ye stand ;" therefore it is that I bestow such pains in "helping" your faith, which is the source of all true "joy " (Romans 15. 13). I want nothing more, not to lo7-d it over your faith. t. e., inconsistent with itself. 19. Proof of the unchangeableness of the doctrine from the unchangeableness of the subject of It, viz., Jesus Christ. He is called " the Son of God" to show the impossibility of change in One who CHAPTER II.
Is co-equal with God himself (cf. 1 Samuel 15. 29; Malaehl
Ver. 1-17. Reason why he had not Visited them on HIS WAY TO Macedonia ; The Incestuous Person ought NOW TO BE Forgiven; His Anxiety to hear Tidings OF their State from Titus, and his Joy when at last THE Good News Reaches HIM. 1. with myself—in contrast to "you" (ch. 1.2:1). The same antithesis between .St. Paul and them appears in v. 2. not come again ... in heaviness—"sorrow ;" implying that he had already iiaiu them one visit in sorrow since his coming for the first tiiii*
3. 6). by me . . . Sllvanua and TImotheus—The Son of God, though preached l)y different preachers, was one and the same, unchangeable. Silvaniis is contracted into SiUv (Acts 15.22; cf. 1 Peter 5.12). In him was yea— Oretk, "is made yea In Him ;" i. e., our preaching of the Son of God Is confirmed as true in Him {i. e., through Hlin; through the miracles wherewith He has confirmed oar preaching) [Grotics]; or rather, ny the witness of the Hplrit wlilch He has given, v. 21,22, and of which miracles to Corinth. At tnat visit he had warned them " he woula were only one, and that a subordinate manifestation.
2 CORINTHIANS II.
Favl s Ilea»m /or not VisUinj Corinth.
The IncejIuouB Person lo he Forgiaen.
by the whole body of the Church. 7. with overmuch sorrow— Greek, " with his overmuch sorrow." 8. confirm your love toward liim—by giving effect in act, and showing in deeds your love, viz., by restoring liim to your fellowship, and praying for Ills recovering from the sickness penally inflicted on him. 9. For—Additional reason why tliey should restore the offender, viz., as a " proof" of their obedience "in all things;" now in ioue, as previously in punnot spare If he should come ag;iiii " (yotes, ch. 13.2; cf. ch.
12. 14; 13.1). See Introduction to the first Epistle. The " in heaviness " implies mutual pain ; they grieving liim, and he them. Cf. v. 2, "I make you sorry," and v. 5, " If any have caused grief (sorrow)." In this verse he accounts for having postponed liis visit, following up ch. 1. 23. 3. For —Proof that he shrinlis from causing them sorrow ("heaviness"). If I—The "I" is emphatic. Some detractor may say that this (v. 1) is not my reason for not coming as I proposed ishing{v.6),SLt the apostle's desire. Besides ills other reasons for deferring his visit, he had the further view, though, perhaps, unperceived by them, of making an experiment of their fidelity. This accounts for his deferring to give, in his first Epistle, the reasonior his change of plan (resolved on before writing it). This full discovery of his motive comes naturally from him now, in the second Epistle, after he had seen the success of his measures, but would not have been a seasonable communication before. All this accords with reality, and is as remote as possible from imposture. [PjVLEy's Horce JPaulina.] The interchange of feeling is marked (v. 4)," I wrote . . . that ye might know the love," &c. : here, "I did write, that 1 might know the proof of yot." 10. Another encouragement to their taking on themselves the responsibility of restoring the ofl Tender. They may be assured of Paul's apostolic sanction to their doi-ng so. for if I forgave anything, to whom 1 forgave It—The oldest MSS. read, " For even what I have forgiven, if I have forgiven anything." for your sakes forgave I It—He uses the past tense, as of a thing already determined on ; as in 1 Corinthians 5. 3, "I have judged already;" or, as speaking generally of forgiveness granted, or to be granted. It is for your sakes I have forgiven, and do forgive, that the Church (of which you are constituent members) may suffer no hurt by the loss of a soul, and that ye may learn leniency as well as faithfulness, in the person of Clirlst —representing Christ, and acting by his authority: answering to 1 Corinthians 5. 4, "In the name of our Lord Jesus Christ . . . my spirit, with the power of our Lord Jesus Christ." 11. Lit., "That we may have no ad vantage gained over us by Satan," viz., by letting one of ou» members be lost to us through despair, we ourselves furnishing Satan witli the weapon, by our repulsive harshness to one now penitent. The loss of a single sinner Is a common loss ; therefore, in v. 10, he said, " for your sakes." since I showed no scruple in causing " heaviness," or sorrow. In my Epistle (the first Epistle to the Corinthians). But I answer, If J be the one to cause you sorrow, it is not that I have any pleasure in doing so. Nay, mj' object was that he " who was made sorry by me " (viz., the Corinthians in general, V. 3; but with tacit reference to the incestuous person in particular) should repent, and so "make me glad," as has actually taken place ; " for . . . who is he tlien that?" Ac. 3. I wrote this same iinto you viz., that I would not come to you then {v. 1), as, if I were to come then, it would have to be " in heaviness " (causing sorrmv both to him and them, owing to their impenitent state). He refers to the first Epistle (cf. 1 Corinthians 16. 7 ; cf. 4. 19, 21 ; 5. 2-7, 13). sorrow from them of whom I ought to have Joy —i. e., sorrow from their impenitence, when he ought, on the contrary, to have joy from their penitent obedience. The latter happy effect was produced by his first Epistle, whereas the former would liave been the result, had he then visited them as he had originally proposed, having confldence . . . that my Joy Is the Joy of you all—trusting that you, too, would feel that there was suflicient reason for the postponement, if it interfered with our mutual joy. [Alfokd.] The communion of saints, he feels confident in them " all " (his charity overlooking, for the moment, the small section of his detractors at Corinth, 1 Corintdiians 13.7), will make his joy {v. 2) their joy. 4. So far from my change of purpose being due to " lightness " (ch. 1. 17), I wrote my letter to you {v. 3) "out of much affliction (Greek, ' trouble ') and anguish of heart, and with many tears." not that ye should be grieved Translate, " be made sorry," to accord with the translation, v. 2. My ultimate and main object was, " not that ye might be made sorry," but that through sorrow you might be led to repentance, and so to Joy, redounding both to you and me (v. 2, 3). I made you sorry before going to you, that when I went it might not be necessary. He is easily made sorry, who is admonished by a friend himself weeping. [Benoel.] that ye might know the love—of wliich it is a proof to rebuke sins openly and in season [Esxius] (Psalmlll. 5; Proverbs
St. Paul had "delivered" the ofl Tender "to Satan for the destruction of the flesh, that the Spirit might be saved " (1 Corinthians 5.5). Satan sought to destroy the spirit also : to let him do so, would be to give him an advantage, and let him oven-each us. not ignorant of his devices " Ignorant " and " devices " are words akin in sound and root in Greek: we are not without knowledge of his knowing schemes, la. St. Paul expected to meet Titus at Troas, to receive the tidings as to the effect of his flrst Epistle on the Corinthian Cliurcli ; but, disappointed in
27. 6). " Love " is the source from which sincere reproof springs; thattlie Corinthians might ultimately recognize this as his motive, was the apostle's aim. which I have more abundantly unto you—who have been particularly committed to me by God (Acts IS. 10; 1 Corintliians
4. 15; 9.2). 5. grief. . . grieved Translate as before, "sorrow . . . made sorry." The "any" is a delicate way of referring to the incestuous person, not . . . me, but In pAtt—he lias grieved me only in part (cf. cii. 1. H ; Romans
Ills expectation there, he passed on to Macedonia, where he met him at last (ch. 7. 5, 6, 7). The history (Acts) does not record his passing through Troas, In going from Ephesus to Macedonia ; but It does in coming from that country (Acts 20. 6); also, that lie had disciples there (Acts 20. 7),
11. 25), i. e.. Tarn not the sole party aggrieved ; most of you, also, were aggrieved, that I may not overcharge—that
I may not unduly lay the weight of the charge on you all, which I should do, if I made myself to be the sole party aggrieved. Alfoed punctuates, " He hath not made sorry me, but in part (that I press not too heavily ; viz., on lilm) you all." Thus " you all " is In contrast to " me ;" and " in part" is explained in the parenthetical clause. 6. Suftlclent—without increasing it, wliieli would only drive him to despair (v. 7), whereas the object of the punishment was, " that (his) spirit might be saved " in the last day. lo such a man—a milder designation of theoftender than If he had been named. [Meyer.] Rather, it expresses estrangement from sich a one who had caused such grief to the Church, and scandal to religion (Acts 22. 22; 1 Corinthians which accords with the Epistle (ch. 2. 12, "a door was opened unto me of the Lord "). An undesigned coincidence marking genuineness. [Paley's Horas PatUina.] Doubtless, St. Paul had fixed a time with Titus to meet him at Troas; and had desired him, if detained so as not to be able to be at Troas at that time, to proceed at once to Macedonia to Phlllppi, the next station on his own journey. Hence, though a wide door of Christian usefulness opened to him at Troas, his eagerness to hear from Titus the tidings from Corinth, led him not to stay longer there when the time fixed was past, but he hastened on to Macedonia to meet him there. [1!irks.] Ut preach—UL, "for the Gospel." He had been at Troas before, but th« vision of a man from Macedonia inviting him to come over, prevented his remaining there (Acts 10.8-12). On his return to Asia, after the longer visit mentioned here, he stayed seven days (Acts 20. 6). and—t. e., though Paul would, under ordinary circumstances, have gladly stayed In Troas. door , , . opened ... of tlie XjorA— Greek, in 5.5). this punlshment Hls being "delivered to .Satan for the destruction of the flesh;" not only excommunication, but bodily disease (.Azotes, 1 Corinthians 5. 4, 5). Inflicted of many—rather, " by the majority" (the more part of you). Not by an Individual priest, as in the Church of Rome, nor by the bisnops and clergy alone, but Why Paul had gone to Macedonia. 2 CORINTHIANS III. A Sufficient Comnttndation of his Minutry, (but to the believer) an odour arising o«<o/ life (J,. e.,Xte announcement of a risen and living Saviour), eni/uij; in life (to the believer) (Matthew 21. 44; Luke 2.31; John 9.39). who Is sufficient for these things l—i'i2., for diffusing aright everywhere tlie savour of Christ, so diverse in its effects on believers and unbelievers. He here prepares the way for one purpose of his Epistle, viz., to vindicate his apostolic mission from its detractors at Corinth, who denied his sufficiency. The Greek order puts prominently foremost the momentous and difficult task assigned to him, "For these things, who is sufficient?" He answers his own question (ch. 3. 5), " Not that we are sufficient of ourselves, &c., but our sufficiency is of God, who hath made us able {Greek, 'sufficient') ministers," &c. I'J'. not as many—(Ch. 11. 18 ; Philippians 2. 21.) Rather, " the many,'' the Lord, i.e.. In His work, and by His gracious Providence. 13. no rest In my spirit—rather, " no rest/or my spirit" (Genesis 8. 9). As here his "spirit" had no rest; eo In ch. 7. 5, his "flesh." His "spirit" under the Holy
Spirit, hence, concluded that it was not necessary to avail himself of the "door" of usefulness at Troas any longer, taking. . . . leave of them—the disciples at Troas. 14. Now— G> t ek, " But." Though we left Troas disappointed in not meeting Titus there, and in having to leave so 8oon so wide a door, " thanks be unto God," we were triumphantly blessed in both the good news of you from Titus, and in the victories of the Gospel everywhere in our progress. The cause of triumph cannot be restricted (as Alford explains) to the former; for "always," and "In everyplace," show that the latter also is intended, causeth us to triumph—Tlie Greek is rather, as in Colossians 2. 15, " triumphs over us :" " leadeth us in triumph." viz., the false teachers of whom he treats (chs. 10.-12., especially ch. 11. 13; 1 Thessalonians 2. .3). which cornipt— Greek, "adulterating, as hucksters do wine for gain" (ch.
St. Paul regarded himself as a signal trophy of God's victorious power in Christ. His Almighty Conqueror was leading him about, through all the cities of the Greek and Roman world, as an illustrious example of His power at once to subdue and to save. The foe of Christ was now the servant of Christ. As to be led in triumph by man is the most miserable, so to be led in triumph by God is the most glorious, lot that can befall any. [Trench.] Our only true triumphs are God's triumphs over us. His de-
4. 2; Isaiah 1. 22; 2 Peter 2. 3, "Make merchandise of j'ou"). as of sincerity . . . as of God—as one speaking from (out of) sincerity, as from (i. e., liy the command of, and so :n dependence on) God. In Christ—as united to Him in living membership, and doing his work (cf. ch. 12. 19). The whole Gospel must be delivered such as it is, without concession to men's corruptions, and without selfish aims, if it is to be blessed with success (Acts 20. 27). feats of us are our only true victories. [Alford.] The image is taken from the triumphal procession of a victorious general. The additional idea is perhaps included, which distinguishes God's triumph from that of a human general, that the captive is brought into willing obedience
CHAPTER III.
Ver. 1-18. The sole Commendation he needs to prove God's sanction of his Ministry he has in his Corinthian Converts: His Ministry excels the Mosaic, as THE Gospel of Life and Liberty excels the Law of Condemnation. 1. Are we beginning again to recommend ourselves (ch.5. 12) (as some of them miglit say he had done in his first Epistle; or, a reproof to "some" who had begun doingso)? commendation—recommendation. (Cf.ch. 10.
(ch. 10. 5) to Christ, and so joiits in the triumph : God " leads him in triumph" as one not merely triumphed over, but also as one triumphing over God's foes with God (which last will apply to the apostle's triumphant missionary progress under the leading of God). So Bengel: "Who shojvs us in triumph, not [merely] as conquered, but as the ministers of His victory. Not only the victory, but the open 'showing 'of the victory is marked : for there follows. Who maketh manifest." savonr—retaining the image Of a triumph. As the approach of the triumphal procession was made known by the odour of incense scattered
18.) The "some" refers to particular persons of the " many" (ch. 2. 17) teachers who opposed him, and who came to Corinth with letters of recommendation from other churches; and when leaving that city obtained similar letters from the Corinthians to other cliurclies. The 13th canon of the Council of Chalcedon (451 A. D.) ordained that "clergymen coming to a city where they were unknown, should not be allowed to officiate without letters commendatory fi'om their own bishop." The history (Acts 18. 27) confirms the existence of the custom here alluded to in the Epistle: "V/hen Apollos was disposed to pass into Achaia (Cofar and wide by the incense-bearers in the train, so God "makes manifest by us" (his now at once triumphed over and triumphing captives, cf. Luke 5. 10, " Catch," lit., "Take captive so as to preserve alive :") the sweet savour of the knowledge of Christ, the triumphant Conqueror (Colossians 2. 15), everywhere. As the triumph strikes the eyes, so the savour the nostrils; thus every sense feels the power of Christ's Gospel. This manifestation {a, vioril often recurring in his Epistles to the Corinthians, cf. 1 Corinthians 4. 5) refutes tlie Corinthian suspicions of his dishonestly, by reserve, hiding anything from them (r. rinth), the brethren (of Ephesus) wrote, exhorting the disciples to receive him." This was about two years before the Epistle, and is probably one of the instances to which St. Paul refers, as many at Corinth boasted of their being followers of Apollos (1 Corinthians 1. 12). 2. our Epistle —of recommendation. In our hearts—not letters borne merely in the hands. Your conversion througli my instrumentality, and your faith which is "known of all men" by widespread report (1 Corinthians 1. 4-7), and which is written by memory and affection on my inmost heart, and is borne about wlierever I go, is my letter of recommendation (1 Corinthians 9. 2). known and read —words akin in root, sound, and sense (so ch. 1. 13). "Ye are known to be my converts by general knowledge : then ye are knoivii more particularly by your reflecting my doctrine in your Christian life." The handwriting is first "known," then the Epistle is "read" [Grotius] (ch. 4. 2; 17; ch.4. 2). 15. The order Is in Greek, "For (it is) of Christ (that) we are a sweet savour unto God:" thus, the " for" justifies his previous words (v. 14), "the savour of His (Christ's) knowledge." We not only scatter the savour, but "we are the sweet savour" Itself (Song of Solomon 1.
3; cf. John 1. 14, 16; Ephesians 5. 2; IJolin 2. 27). In them that are saved—rather, " thatare being saved . . . tliat are perisliing" (Note, 1 Corintliians 1. 18). As the light, thougli it blinds in darkness the weak, is for all that still light; and honey, though It taste bitter to the sick, is in Itself still sweet; so the Gospel Is still of a sweet savour, though many perish through unbelief [Chrysostom, Homilies, 5. 4()7] (ch. 4. 3, 4, 6). As some of the conquered foes led In triumph were put to death when the procession reached the capltol, and to them the smell of the incense was the "savour of death unto death," whilst to those saved alive, it was the "savour of life," so the Gospel wa.s to the different classes respectively. In them—in the case of them. "Those being saved"
1 Corinthians 14.25). There is not so powerful a sermon in the world, as a consistent Cliristian life. The eye of the world takes in more than the ear. Christians' lives are the oiily religions books the world reads. Ignatius (ad JSphesum, ch. 10.) writes, "Give unbelievers the chance of believing through you. Consider yourselves employed by God ; your lives the form of language in which He aildresses them. Be mild when they are angry, humble when they are haughty ; to their blasphemy oppose prayer witnout ceasing; to their inconsistency, a steadfast adherence to your faith." 3. declared-The letter is written so legibly that It can be "read by all men" (v. 2). Trans- (ch. 3. 1, to 4. 2): "Those that are perishing " (ch. 4. .3-5). 10. savour of death unto death ... of life unto life an odour arising out of death (a mere announcement of a dead Christ, and a virtually lifeless Gospel, in which liglit unbelievers regard the Gospel message), ending (as the ;u8tai natural consequence) in deat/i (to the unbeliever;; late, "Being manifestly shown to be an Epistleof Christ
The Letter Kilhth, 2 CORINTHIANS III. but the Spirit givelh Life, tianity, on the other hand, makes the spirit of our outward observances everything, and the letter a secondary consideration (John 4. "24). Still the moral law of tlie teu commandments, being written by the finger of God, is as obligatory now as ever; but put more on the Gospel spirit of "love," than on the letter of a servile obedience, and in a deeper and fuller spirituality (Matthew 5. 17-43 ; Romans 13. 9). No literal precepts could fully comprehend the wide range of holiness which love, the work of the Holy Spirit, under the Gospel, suggests to the believer's heart instinctively from the word understood in a letter coming manifestly from Christ, and " ministered by us," £. e., carried about and presented by us as its (ministering) bearers to tliose (tlie world) for whom it is intended : Christ is the Writer and tlie Recommender, ye are tlie letter recommending us. -written not wHU Ink, but with tlie Spirit of the living God—St. Paul was the ministering pen or other instrument of writing, as well as the juiiiisterlng bearer and presenter of tlie letter. "Not With ink" stands in contrast to the letters of commendation which "some" at Corinth (r. 1) used. "Ink" is also used here to include all outward materials lor writing, such as the Sinaitic tables of stone were. These, however, were not written with ink, but "graven" by " the finger of God" (Exodus 31. 18; 32. 16). Christ's Epistle (his believing members converted by St. Paul) is better still: its deep spirituality, letter killeth—by bringing home the knowledge of guilt and its punishment, deaA ,• v. 7, "ministration of death" (Romans 7. 9). spirit giveth life—The spirit of the Gospel when brought home to the heart by the Holy Spirit, gives new spiritual life to a man (Romans 6. 4, 11). This "spirit of life" is for us in Christ Jesus (Romans 8. 2, 10), who dwells in the believer as a " quickening" or " life-giving Spirit" (1 Corinthians 15. 45). Note, the spiritualism of rationalists is very difl Terent. It would admit no "stereotyped revelation, ' except so much as man's own inner instrument of revelation, the conscience and reason, can approve of; thus making the conscience judge of the written word, whereas the apostles make the written word the judge of the conscience (Acts 17. 11; 1 Peter 4. 1). True spirituality rests on the whole written word, applied to the soul by the Holy Spirit as the only infallible interpreter of its far-reaching spirituality. The letter is nothing without the spirit, in a subject essentially spiritual. The spirit is nothing without the letter, in a record substantially historical. 7. the ministration of death—the legal dispensation, summed up in the Decalogue, which denounces death against niau for transgression, written and engraven in stones There is no "and" in the Greek. The lit. translation is, " The ministration of death in letters," of which "engraven on stones" is an explanation. The preponderance of oldest MSS. is for the English Version reading. But one, perhaps the oldest existing MS., has "in the letter," which refers to the pi'eceding words (v. 6), "the letter killeth," and this seems the probable reading. Even if we read as English Version, "The ministration of death (written) in letters," alludes to tlie literal p7-ecepts of the law as only bringing us the knowledge of sin and " death," in contrast to " the Spirit" in the Gospel bringing us " life" (v. 6). The opposition between "the letters" and "the Spirit" (v. 8) confirms this. This explains why the phrase in Greek should be "in letters," instead of the ordinary one which English Version has substituted, "written and." was glorious lit., "was inade (invested) in glory:" glory was the atmosphere with which it was encompassed, could not steadfastly behold lit., " fix their eyes on." Exodus .34. 30, "The skin of his face shone; and they were AFRAID to come nigh him." "Could not," therefore means here, /or fear. The "glory of Moses" countenance" on Sinai passed away when the occasion was over: a type of the transitory character of the dispensation which he represented (i'. 11), as contrasted with the permanency of the Christian dispensation (v. 11). 9. be rather glorionst it is written not merely with the finger, but with the Spirit oi the living God:" it is not the "ministration of death" as the law, but of the "living Spirit" that "giveth life" (u. t)-8). not In—not on tables (tablets) of stone, as the ten commandments were written {v. 7). In fleshy tables of the heart—ALL the best MSS. read, "On (your) he<irls (which are) tables of flesh." Once your hearts were spiritually what the tables of the law were physically, tables of stone, but God has " taken away the stony heart out of your Hesh, and given you a heart of flesh" (fleshy, not fleshly, i. e., carnal; hence it is written, "out of your tlesh," i.e., your carnal nature), Ezekiel 11. 19; 36. 26. Cf. v.
2, "As ye are our Epistle written in our hearts," so Christ has in the first instance made you " His Epistle written with the Spirit in (on) your hearts." I bear on my heart, as a testimony to all men, that which Christ has by His Spirit written in your heart [Alfobd] (cf. Proverbs 3. 3; 7.
S; Jeremiah 31.31-34). This passage is quoted by Paley {Horce Paulinoe) as illustrating one peculiarity of St. Paul's style, viz., his going off at a word into a parenthetic reflection : here it is on the word "Epistle." So "savour," ch. 2.14-17. 4. XnA— Greek, "But." "Such confidence, however {viz., of our 'sufficiency,' v. 5, 6; ch. 2. 16 [to which he reverts after the parenthesis], as ministers of the New Testament, 'not fainting,' ch. 4. 1), we have through Christ (not through ourselves, cf. v. 18) toward God" (i. e., in our relation to God and His work, the ministry committed by Him to us, for which we must render an account to Him). Confidence toward God is solid and real, as looking to Him for the strength needed now, and also for the reward of grace to be "given hereafter. Cf. Acts 24. 15, "Hope toward God." Human confidence is unreal in that it looks to man for its help and its reward. 5. The Greek is, "Not that we are (even yet alter so long experience as ministers) sufficient to think any thing of ourselves as (coming) FKOM ourselves; but our sufticiencj' is (derived) from God." "From" more definitely refers to the source out of which a thing comes ; "of" is more general. "To think," Greek, to "reason out" or "devise;" to attain to sound pieac Uing by our reasonings. [Theodoret.] The "we" refers here to minisleis (2 IVter 1. 21). anything—even the least. We cannot expect too little from man, or too much from God. 6. able—rather, as the Greek is the same, corresponding to v. 5, translate, " suffieient as ministers". (Ephesians 3. 7 ; ColoKsians 1. 23). the new testament —"the neyf covenant
—lit., "be rather (i. <>., still more, invested) In glory." "Shall be," i.e., shall bi* found to be in part now, but fully when the glory of Christ and His saints shall bo revealed. 9. ministration of condemnation—the law regarded in the "letter" which "killeth" (d. 6; Romans 7.
' as contrasted with the Old Testament or covenant (1 tJorintliians 11. 25; Galatians 4. 21). He reverts here again to the contrast between the law on "tables of stone," and that "written by the Spirit on fleshly tables of the heart" (v. 3). not of the letter—joined with "ministers:" ministers not of the mere literal pre-
9-11). The oldest existing MS. seems to read as English
But most of the almost contemporary MSS., versions, and fathers, read, "If to the ministration of condemnation there be glory." tl»e ministration of righteousness—the Gospel, which especially reveals the righteousness of God (Romans 1. 17), and imputes righteousness to men through faith in Christ (Romans 3. 21-28; cept, \n which the old law, as then understood, consisted "but of the Spirit," /. c, .ipirilual holiness which lay under the old law, and which the new covenant brings to light (Matthew 5. 17-18) with new motives added, and a new poiver of obedience Imparted, r/e., the Holy Spirit (Romans 7. 6). Even in writing the letter of the New Testament, St. Paul and the other sacred writers were min-
4. 3, 2'2-25), and imparts rlghteoiisness by the Spirit (Romans S. 1-4). exceeil — "abound." 10. /'or even the ministration of condemnation, the law, v. 7 {which h<u been glorified at Sinai in Moses' person), has now {Engluh isters not of the letter, but of the spirit. No pletj' of spirit tould exempt a man from the yoke of the letter of each legal ordinance under the Old Testament; for God had appointed this as the way in which he chose a devout Jew to express his state of mind towards God. Chris304
Version translates less fitly, "was made . . . had") lost itt glory in this respect by reason of the surpassing glory (of the Gospel): as the light of the atara and moon faces lu the The Mimslralion of the Gospel. 2 CORINTHIANS TV PauVs Zeal in Pl eaching, piesence of the sun. 11. wag glorious HL, "was with giory :"' or " marked 6y glory."' tliat which i-emaliieth— abld Pth (Revelation 1-1.6). Not "the ministry," but the the veil is taken off their hearts in the presence of th« Lord: as the literal veil was taken off by Moses in going before God : no longer resting on the dead letter, Me veil, they hy the Spirit commune with God and with the inner spirit of tlie Mosaic covenant (which answers to the glory of Moses' face unveiled in God's presence). 17. the L,ord—Christ (v. 14, 16 ; ch. 4. 5). is tliat SpirH— is THE Spirit, viz., that Spirit spoken of in v. 6, and here resumed alter the parenthesis (v. 7-10): Christ is the Spirit and "end" of the Old Testament, wlio giveth life to it, whereas "the letter killeth" (1 Corinthians 15.45; Revelation 19.
Spirit, and His accompiiniments, life and ri)jhteousness. U glorious lit., " is in glory." The Greek " with" or " by" Is appropriately applied to that of which ihe ^\ory was tramient. "In" to that of which the glory is permanent. The contrast of the Old and New Testaments proves that St. Paul's chief opponents at Corinth were Judaizers. la. such hope—of the future glorj-, which sliall lesult from the ministration of the Gospel (u. 8, 9). plainness of speech—openness ; without reserve (ch. 2. 17; 4.2). 13. We use no disguise, "as Moses put a veil over his 10, end), where the Spirit of tlie Lord is— in a man's "heart" {v. 15; Romans 8. 9, 10). there is liberty (John S. 36.) "There," and there only. Such cease to be slaves to the letter, which tliey were whilst the veil was on their heart. They are free to serve God in the Spirit, and rejoice in Christ Je.sus (Philippians 3. 3): they have no longer the spirit of bondage, but of free sonship (Romans 8. 15; Galatians 4.7). " Liberty" is opposed to the letter (of the legal ordinances), and to the veil, the badge of slavery; also to the fear which the Israelites felt in beholding Moses' glorjj unveiled (Exodus 34. 30; 1 John face, that the children of Israel might not h)ok steadfastly upon the end of that which was to be done away." rEl,i.i(X)TT, &c.] The view of Exodus 34. 30-3.5, according to LXX., is adopted by St. Paul, that Moses in going in to speak to God removed the veil till he came out and had tpokert to (he jteople ; and then when he had done speaking, he put on the veil thai they might not look on Ihe end,, or the lading, o/ that transitory glory. The veil was the symbol of concealment, put on directly after Moses' speaking ; so that God's revelations by him were interrupted l)y intervals of concealment. |Alfokd.] But Alford's view does not accord witli t'. 7; the Israelites "could not look Steadfastly on the face of Moses for the glorj' of his countenance." Plainly Moses" veil was put on becauseof tlieir not having been able to "look steadfastly at liim." Paul here (v. 13) passes from the literal fact to tlie truth symbolized by it, the bliiuln<'ss of Jews and Judaizers to the ultimate end of the law : stating that Moses piU on the veil
4. 18). 18. But we all—Christians, as contrasted with the Jews wlio have a veil on their hearts, answering to Moses' veil on liis face. He does not resu Tne reference to ministers till ch. 4.1. with open face-translate, "'With unveiled face" (the veil being removed at conversion): contrasted with "liid" (ch. 4. 3). a« in a glass—in a mi rror, I'/z., the Gospel, wiiich reflects the glory of Gcxl and Christ (ch. 4.
4 ; I Corinthians 13. 12; James 1. '23, 25). are changed into tite same image—viz., the image of Christ's glory, spiritually now (Romans 8. 29; 1 John 3.3); an earnest of tlie bodiljcliange hereafter (Philippians 3. 21). However many tiiey be, believers all retlect tlie same image of Clirist more or less: a proof of the truth of Christianity, from glory to glory—from one degree of glory to another. As Moses' face caught a reflection of God's glory from being in His presence, so believers are changed into His image by beholding Him. even as, <tc.—Just such a transformation "as" was to Ije expected from " the Lord the Spirit" (not as Engllsfi Version, "the Spirit of the Lord") [Alford] {v. 17): "who receives of the things of Christ, and shows them to us" (John 16. 14; Romans 8. 10 that theifmigM not look steadfastly at (Christ, Romans 10. 4) the end of that (law) tvhich (like Moses' glory) ;* done away. Not that Moses had this purpose ; but often Goil attributes to His prophets the purpose which He has himself. Because the Jews would not see, God judicially gave them ap so «« not to see. The glory of Moses' face is antitypically Christ's glory shining behind the veil of legal ordinances. Tlie veil which has been taken off to the believer is left on to the unbelieving Jew, .so that he should not see (Isaiah 6. 10; Acts 28. 26, 27). He stops Bhort at the letter of the law, not seeing the end of it. The evangelical glory of tlie law, like the shining of Moses' face, cannot be borne by a carnal people, and therefore remains veiled to tliem until the Spirit comes to take away the veil (v. 14-17). fCAMERON.] 14-18. Parenthetical: 0/ Christians in general. He resumes the subject of the ministry, ch. 4. 1. 14. mit\ti»— Greek, "mental perceptions;" "understandings." bltnded rather, "hardened." The opposite to "looking steadfastly at the end" of the law (v. 13). The veil on Moses' face is farther typical of t?ie veil thai is on their liearls. uiitakeii away . . . which veil—rather, "the same veil . . . remaineth untaken away [lit., not unveiled], so that they do uot see THAT it (not the veil as English Version, but 'the Old Testament,' or covenant of legal ordinances) is done away {v. 7, 11, 13) in Clirist;" or, as BenoeJj, " Iiecau.ie it is done away in Christ," i.e.. It Is not done away .save in Christ: tlie veil therefore remains untaken away from them, because they will not come to Christ, who does away with the law as a mere letter. If I hey once saw that the law is done away in Him, the veil would he no longer on their hearts in reading it publicly in their synagogues (so " reading" means. Acts 15. 21). I prefer the former. 15. the veil is—rather, "a veil lieth upon their heart" (their understanding, affected by tlie corrupt will, John 8. 43; 1 (^irinthians 2. 14). The Tallith was worn in the synagogue by every worshipper, and to this veil iiang Ing over the breast there may be an Indirect allusion here
11). Cf. as to hereafter, Psalm 17. 15; Revelation 22. 4.
CHAPTER IV.
Ver. 1-18. His Preaching is Open and Sincere, THOUGH TO MANY THE GosPEL IS HIDDEN ; for he preaclies Christ, not himself: the human vessel is frail, that God may have the glory; yet, though frail, faith and the hope of future glorjsustain him amidst the decajof the outward man. 1. Therefore— GreeA:, "For this cause:" Because we have the liberty-giving Spirit of the Lord, and with unveiled face behold His glory (ch. 3. 17, 18). seeing we have this ministry—" The ministration of the Spirit" (ch. 3. 8, 9): the ministry of sueli aspiritual, liberty-giving Gospel: resuming ch. 3. 6, 8. received mercy—from God, iu having had this ministry conferred on us (ch. 3. 5). The sense of "mercy" received from God, makes men active for God (1 Timothy 1.11-13). we faint not—in boldness of speech and action, and patience in suffering (t). 2, 8-16, Ac). !J. renounced— "bid farewell to." of dishonesty—rather, "of shame." "I am not ashamed of the Gospel of Christ" (Romans 1. Ifi). Shame would lead to hiding (v. 3): whereas " we use great plainness of speech" (ch. .3. 12); "by manifestation of the truth." Cf. ch. 3. 3, " manifestly declared." He refers to the disingenuous artifices of " many" teachers at Corinth (ch. 2. 17; 3. 1 ; 11. 13-15), liandllng . . . dc Mltfnlly — So "corrupt" or adulterate "the word of God" (ch. 2. 17; cf. 1 Thessalonians 2. 3,4). commending—recommending ourselves: recurring to ch. 3. 1. to—to the verdict of. every man's conscience— —(Ch. 5. 11.) Not to men's carnal Judgment, as those alluded to (ch. 3. 1). in the sight of God—(Ch. 2. 17; Galatlans/l. 10.) 3. But if—Yea, even if (as I grant is the case), hid—rather (in reference to cli. 3. 13-18), " veiled." "Hid" (ncAe, 1 Corinthians 11. 4): the apostle making it symbolize the spiritual veil on their heart. 16. Moses took off tlie veil on entering into the presence of the Lord. So as to the Israelites whom Moses represents, " whensoever tlielr heart (It) /ur>M (not as English Version, 'shall turn') to the Lord, the veil Is [by the very fact] (not as English Version, 'thall be') taken away." Exodus 34. 34 is the allusion; not Exodus 34. 30, 31, as Alford thinks. Wlienever the Israelites turn to the Lord, who is the Spirit of the law, (GretV.-, Colossiuna 3. 3) Is said of that withdrawn from JIow Paul's Troubles and Afflicliont 2 CORINTHIANS IV. Redound to the Glory of the Gospel. to him. 8. Greek, "Being hard pressed, yet not inextricably straitened ; reduced to inextricable straits" (nominative to "we have," v. 7). on every side Greek, "in every respect" (cf. v. 10, "always;" ch. 7.5). This verse expresses inivard distresses; next verse, outward distresses (ch. 7.6). " Withoxtt were fightings; within were fears." The first clause in eacli member of the series of contrasted participles, implies thecarthinesaot the vessels; the second clause, the excellency of the power, perplexed, but not In despair Greek, "not utterly perplexed." As perplexity refers to the future, so "troubled" or "hard pressed" refers to the present. 9. not forsaken—by God and man. . Jesus was forsaken by both ; so much do His sut Terings exceed those of His people (Matfiew 27. 46), cast down—or "struck down;" not only "persecuted," view altogether. " Veiled," of a thing -within reach of the eye, but covered over so as not to be seen. So it was in tlie case ol Moses' face, to them—in tlie case only of them : for in itself tlie Gospel is quite plain, that are lost rather, " tliat are perishing" (1 Corintliians 1. 18). So the same cloud that was "light" to the people of God, was " darkness" to the Egyptian foes of God (Exodus H. 20). 4. In •wUom — Translate, "In whose case." god of tliia \Torlcl—the worldly make him their God (Philippians 3. 19). He is, i»i fact, " the prince of the power of the air, the spirit that ruleth in the children of disobedience" (Ephesiaus 2. 2). minds—"understandings:" "mental perceptions," as in eh. 3. 1-J. tUem wliicli believe not—the same as "them that are lost" (or "are perishing"). Cf. 2 Thessalonians
2. 10-12. South quaintly says, " when the malefactor's eyes are covered, he is not far from his execution" (Estlier i. e., chased as a deer or bird (1 Samuel 28. 20), brt actually struck Aown as witli a dart in the chase (Hebrews 11.35-38). The Greek "always" in this vers<; means, "throughout the whole time ;" in v. 11 the Greek is different, and means, "at every time," "in every ca«ie when the o",casion occurs." bearing about in the bo<ly the dying of the Iiord Jesus i. e., having my body exposed to being put to death in tlie cause of Jesus (the oldest MSS. omit " the Lord"), and having in it the marks of such suft'erings, I thus bear about wheresoever I go, an image of the su^'ering Saviour in my own person (v. 11 ; ch. 1. 5; cf. 1 Corinthians 15. 31). Doubtless, St. Paul was exposed to more dangers than are recorded in Acts (cf. ch. 7. 5; 11. 26). The Greek for "the dying" is lit., "the being made a corpse;" sueli St. Paul regarded his body, yet a corpse which sharcH in the life-giving power of Christ's resurrection, jis it has shared in His dying and death, that the life also of Jesus migitt be made manifest in our body—rather "may be"—Tlie name "Jesus," by itself, is often repeated here, as St. Paul seems, amidst suiferings, peculiarly to have felt its sweetness. In v. 11 the same words occur with the variation " in our mortal flesh." The fact of a dying, corpse-like body being sustained amidst sucU trials, manifests that "the (resurrection) life also," as well as the dying, "of Jesus," exerts its power in us. I thus bear about in my own peison an image of the risen and living, ixs well as of the surt'ering, Saviour. The "our"'
7. 8). Those perishing unbelievers are not merely veiled, but blinded (ch. 3. 14, 15): Greek, not "blinded," but "hardened." light of tUe glorious Gospel of Christ
Translate, "Tlie illumination (enlightening: the propagation from those already enlightened, to others of the light) of the Gospel of the glory of Christ." "The glory of Christ" is not a mere quality (as "glorious" would express) of the Gospel, it is its very essence and subject-matter: Image of God—implying identity of nature and essence (John 1. 18; Colossians 1. 15; Hebrews 1.
3). He who desires to see " the glory of God," may see it " in the face of Jesus Christ" (v. 6; 1 Timothy 6. 14-16). St. Paul here recurs to ch. 3. 18. Christ is " the image of God," into which " same image" we, looking on it in the mirror of the Gospel, are changed by the Spirit; but this image is not visible to those blinded by Satan. [Alford.]
5. For—Their blindness is not our fault, as if we had selfseeking aims in our preaching, preach . . . Christ . . . the Lord—rather, " Christ as Lord," and ourselves as your servants," &c. " Lm d," or Master, is tlie correlative term to "servants." 6. For—Proof that we are true servants of Jesus unto you. commanded the light Greek, " By speaking the word, commanded light" (Genesis 1. 3). hath shined—rather, as Greek, " is He who shined.'" (It is God) who commanded light, &c., that shined, &c. (Job 37.
15); Himself our Light and Sun, as well as the Creator of light (Malachi 4.2; John 8. 12). The physical world answers to the spiritual, in our hearts—in themselves dark, to give the light—i. e., to propagate to others the is addeii here to "body," though not in the beginning of tlie verse. "For the body is ours not so much in death, as in life." [Bengel] 11. we which live—in the power of Christ's "life" manifested in us, in our whole man, body as well as spirit (Romans 8. 10, 11 ; Note, v. 10; cf. ch. light, Ac, which is in us (cf. Note, v. 4). tlie glory of God —answering to "the glory of Christ" (Note, v. 4). In the face of Jesus Christ—Some of the oldest MSS. retain "Jesus." OMiers omit it. Clirist is the manifestation of the glory of God, as His image (John 14. 9). Tlie allusion
5.15). St. Paul regards his preservation amidst so many exposures to "death," by wliicli St. Stephen and St. James were cut off, as a standing miracle (ch. 11. 23). delivered unto—not by chance; by the ordering of Providence, who shows "the excellency of His power" (v. 7), in delivering unto DEATH His living .sjiints, that He may manifest life also in their dying llesli. "Flesh," the very element of decay (not merely their "body"), is by Him made to manifest life. la. The "death" of Christ manifested in the continual " perishing of our outward man" {v. 16), works peculiarly in us, and is the means of working spiritual " life" in you. The life whereof wc witness incur bodily tiinj?, extends beyond our.selves, and is still to the brightness on Moses' " face." The only true and full manifestation of God's brightness and glory is " in the face of Jesus" (Hebrews 1. 3). 7. " Lest any should say. How then is it that we continue to enjoy such unsj>eakable glory in a mortal body? St. Paul replies, tliis very fact is one of the most marvellous proofs of God's power, that an earthen vessel could bear such splendour and keep such a treasure." [Chrysostom, Homilies, 8. 490, A.] The treasure or " the light of the knowledge of the glpry of God." The fragile "earthen vessel" is tlie body, the "outward man" (v. 16; cf. v. 10), liable to afflictions .-vnd death. So the light in Gideon's pitcliers, the type (Judges is brought by our very dj'ing to you. 13. Translate as Greek, " But having," Ac, i, e., notwithstanding the trials just mentioned, we having, &c. the stviue spU-it of faltli, aeaording as it, Ac. Cf. Romans 8. 15, on the usage of "spirit ol," &c. The Holy .Spirit acting on our spirit. Though "death worketli in us, and liie in you" (v. 12), yet as ire hace tlie same spirit of faith as you, we therefore [believingl}'] look for the same Immortal ///t>asyou [EsTiuSj, ajid speak as we believe. Ai.FOun not so well translates, "The same . . . faith witli that described in the Scriptures" (Psalm 116. 10). The balance of the sentence requires the parallelism to be this, "According to that which is wrl(> ten, I believed, and therefore have I spoken ; wo also believe, and therefore speak," viz., without fear, amidst " atllictlons" and "deaths" (v. 17). 14. Knowing—by faith (ch. 5. 1.) sitall raise up us also—at the resurrection
7. 16-20, 22). The ancients often kept their treasures in jars or vessels of earthenware. "There are earthen vessels which yet may be clean ; whereas a golden vessel may be filthy." [BenGEL.] that the excellency of the powir, Ac-that the poujcr of the ministry (the Holy Spirit), in respect to its surpassing "excellency," exiiibited in winning souls (1 Corinthians 2. 4) and in sustaining us ministers, miglit be ascribed solely to God, we being weak as earthen vessels. God often allows the vessel to be chipped and broken, that the excellency of the treasure contained, and of the power which that treasure has, may be all His (v. 10, 11; John 3. 30). may be of God . . . not of us— rather, as Greek, " may be God's (may be seen and be lhanklully {v. 15) acknowledged to belong to God), and not (1 Corinthians 6. 13, 14). by Jesus—The oldest MSS. iave "with Jesus." present us—vividly picturing the scooe (to come) from us." The power not merely comes from Ood, but belongs to Him continually, and is to be ascribed 306
PauTs Hope of Eternal Glory 2 CORINTHIANS V. in the Resurrection Body, before the eyes (Jnde 24). wltu you—CCh. 1. 14 ; 1 Thessalonians 2. 19, 20; 3. 13.) 15. For—Confirming his assei'tion "with you" (v. 14), and "life . . . worketli in you" {v. 12). all things—whether the afflictions and labours of us ministers {v. 8-11), or your prosperity (v. 12; 1 Corinthians sentials were one ; there was the same ark, the same cloud of glory. Such is the relation between the "earthly' body and the resurrection body. The Holy Spirit is enshrined in the believer's body as in a sanctuary (1 Corinthians 3. 16). As the ark went first in taking down the wilderness tabernacle, -so the soul (which like the ark is sprinkled with blood of atonement, and is the sacred deposit in tlie inmost shrine, 2 Timothy 1. 12) in tlie dissolution of the body; next tlie coverings were removed, answering to the flesli; lastly, the framework and boards, answering to the bones, which are last to give way (Numbers 4). St. Paul, as a tentmaker, uses an image taken from his trade (Acts IS. 3). dissolved—a mild word for death, in the case of believers, we have—in assured prospect of possession, as certain as it it were in our hands, laid up " in the heavens " for us. The tense \s present (cf. Jolin 3.
8. 21, 22; 4. 8-13). for your sakes—(2 Timothy 2. 10.) abundant giace, &c.—rather, "That grace (the grace which preserves us in trials and works life in you), being made the greater (multiplied), by means of tlie greater number (of its recipients), may cause the thanksgiving to abound to,"«&c. [Cheysostom] (ch. 1. 11; 9. 11,12). The Gfreek is susceptible also of this translation, "That grace, being made the greater (multiplied) on account of tiie thanksgiving of the greater number (for grace already received), may abound (abundantly redound) to," &c. Thus the Greek for "abound" has not to be taken in an active sense, but in its ordinary neuter sense, and BO Ihe other Greek words. Thanksgiving invites more abundant grace (2 Chronicles 20. 19-22; Psalm 18. 3; 3(5; 6. 47, "hath"), a building of God—rather "/roj?tGod." A solid building, not a temporary tabernacle or tent. "Our" body stands in contrast to "from God." For thougli our present body be also from God, yet it is not fresli and perfect from His hands, as our resurrection body shall be. not made with hands—contrasted with houses erected by man'* hands (1 Corintliians 15.41-49). So Clirist's body is designated, as contrasted with llie tabernacle reared by Moses (Mark 14. 58; Hebrews 9. II). This "house" can only be the resurrection body, in contrast to the "earthly house of the tabernacle," our present body. Tlie intermediate state is not (Zirec^/i taken into account. A comma should separate "eternal," and " in the heavens." 3. For In this6'i-ecA:, "For a/jio in this;" "herein" (ch. 8. 10). Alford takes it, " in this" tabernacle. Verse 4, wliich seems parallel, favours this. IJut the parallelism is sufficiently exact by making "in this we groan" refer generally to what w.as just said (V. 1), viz., that we cannot obtain our "house in the lieavens" except our "earthly tabernacle" be first dissolved by death. "We groan" (Romans 8. 23) under the body's weaknesses now and liability to death, earnestl J' desiring to be clothed upon —translate, "earnestly longing to have ourselves clothed upon," (Sc., viz., by being found alive at Clirist's coming, and so to escape dissolution by death (v. 1, 4), and to have our heavenly body put on over the earthly. The groans of the saints prove tlie existence of the longing desire for the heavenly glory, a desire which cannot be planted by God within us in vain, as doomed to disappointment, our house—Different Grcc'/c from thatinu. 1; translate, " owe habitation," " our domicile;" it has a more distinct reference to tlie in/ia6i<rt;ii than the general term "house" (v.
50. 23). 16. we faint not—uotwitlistanding our sufferings. Resuming t). 1. outward man—tiie body, tlie flesli. pertsU—"is wearing away;" "is wasted away" by afflictions. Inward man—our spiritual .and true being, the "life" which even in our mortal bodies (v. 11) "manifests tlie life of Jesus." is renewed—" is lieing renewed," viz., witli fresh "grace " (v. 15), and "faitli" (v. 13;, and hope
17, 18). 17. which is but for a moment—"Our present light(burden of) affliction" (so the Greek; cf. Matthew
11.30). [Alford.] Cf. " now for a season . . in lieaviness " (1 Peter 1. 6). The contrast, however, Ijetwcen tliis and tlie " ETERNAL weight of glory " requires, I tliinlc, the trans-
" Wliich is but for the present passing momtnl." So WAitu " The lightness of affliction " (he does not express " l)urden " after "liglit ;" the GreeA: is " tlie liglit of affliction ) contrasts beautifully with the "weightof t.hn glory." worketh—rather, " workethout." a far more exceeding and—rill her, " in a surpassing and still more surpassing ni;iiiner " [ALFORD] ; " more and more exceedingly." [ElLICOTT, TUEXCH, &c.] Greek, " Jn excess and to excess." The glory exceeds beyond all measure the affliction. 18. look not at—as our aim. things . . . seen—"earthly tilings " (Philippians .3. 19). We mind not the things seen, whether affliction or refreshment come, so as to be seduced by the latter, or deterred by the former. [ChrysOSTOM.] things . . . not seen—not " the invisible things" of Romans 1. 20, but tlie things whieli, though not seen now, shall be so hereafter, temporal—rather, " for a lime;" in contrast to eternal. English Version uses "temporal " for temporary. The Greek is rightly <ramt?a<ed in the similar passage, " the pleasures of sin/o?- a season.''
1). [Bengel.] from lieuven—This domicile is "from 7i«ai'en. " in its origin, and is to be brought to us by tlie Lord at His coming again "from heaven " (1 Thessaloniaiis
4. 16). Therefore this " habitation " or " domicile " is not heaven itself. 3. If so be, &c.—Our " desire " holds good, should the Lord's coming find us alive. Translate, " If so be that having ourselves clothed (with our natural body, CHAPTER V.
Ver. 1-21. The Hope (ch. 4. 17, 18) of Eternal Glory IN THE Resurrection Body. Hence arises his ambition to be accepted at the Lord'scomiiig judgment. Hence, too, his endeavour to deal openly with men, as with God, in preaching; thus giving the Corinthians whereof to boast concerning him against hisadvensarie.s. His constraining motive is the transforming love of Christ, by wliom God has wrought reconciliation between Himself and men, and has committed to the apostle the ministry of reconciliation. 1. For—A.sslgning the reason for the statement (ch. 4. 17), that affliction leads to exceeding glory, we know —assuredly (ch. 4. 14; Job 19. 25). If— I'\)r all shall not die ; many shall be "changed" without "dissolution" (1 Corinthians 15. 51-5.3). If this daily delivering unto death (ch. cf. V. 4) we shall not be found naked" (stripped of our present body). 4. For— Resuming v. 2. burdened; not for that—rather, "in that we desire not to have ourselves unclothed (of our present body), butclolhed upon " (with our heavenly body), that mortality, itc—rattier, "that wliat is mortal (our nioi tal part) may be swallowed up of (absorbed and transformed into) life." Believers siirink from, not the consequences, but the mere act of dying; especially as believing in the possibility of their being found alive at the Lord's coming (1 Thessaloniaiis 4. 15), and so of having their mortal body absorbed into the immortal without death. Faith does not divest us of all natural feeling, but subordinates it to liiglier feeling. Scripture gives no sanction to the contempt for the body expressed by philosophers. 5. wrouglit us—framed us by redemption, justification, and saiictiflcati<m. for the self-same titing—"unto" it; v/2., unto what is mortal of us being swallowed up in life (v. 4). who also—The oldest MSS. omit "also." earnest of tlie .Spirit— (iVoe, ch. 1.22.) It
8. 11) should end in actual death, earthly—not the same as earthy (1 Corinthians 15. 47). It stands in contrast to " in the heavens." hoiue of this tabernacle—rather, "house of the tabernacle." "House" expresses morejcrtJMinencj than belongs to the body; therffore the qualification, "of the tabernacle " (Implying that it is shifting, not stationary), is added (cf. Job 4. 19; 2 Peter 1. 13, 14). It thus answers to the tabernacle In the wilderness. Its wooden frame and curtains wore out In course of time when Israel dwelt in Canaan and a fixed temple was sub Mltuted for It. The temple and Ibe tabernacle in all esis the .Spirit fas " the first-fruits ") who creates in us the groaning desire for our coin ing deli verance and glory (Homans 8. 23). 6. 'J'ranslatc an Greek, " Being therefore alwayi confident and knowing," Ac. He hud intended to have 307
PauTa Hope of L'Urnal Glory 2 CORINTHIANS V. in the Resurrection Body, made the verb to this nominative, " we are willing" (rather, "well content"), but digressing on the word "confident" {v. 6, 7), he resumes the word in a different lorm, viz., as an assertion : " We are confident and well content." "Being confident ... we are confident" may be the Hebraic idiom of emphasis; as Acts 7.
Grotius and Bengel, <ra»w?a<e, "The fear of the Lord" (ch. 7. 1 ; Ecclesiastes 12. 13 ; Acts 9. 31 ; Romans 3. IS ; Ephesians 5. '21). persuade—Ministers should use the terrors of the Lord to persuade men, not to rouse their enmity (Jude 23). Bengel, Estius, and Alfoud, explain: "Persuade men" (by our whole lives, v. 13), fiz., of our integrity as ministers. But this would have been expressed after "persuade," had it been the sense. The connectiou seems as follows: He had been accused of seeking to please and win men, he therefore says (cf. Galatians 1. 10), " It is as knowing the terror (or fear) of the Lord that we persuade men; but (whether men who hear our preacning recognize our sincerity or not) we are made manifest unto God as acting on such motives (ch. 4. 2); and I trust also in your consciences." Those so " manifested" need have no "terror" as to their being "manifested (English Ver-
31, Greek, "Having seen, I have seen," i. e., I have surely seen, always—under all trials. Bengel makes the contrast between " alivays confident" and "confident," especially at the prospect of being "absent from the body," &c. We are confident as well at all times, as also most of all in the hope of a blessed departure. 'Whilst ... at liome . . . absent — translate as Greek, "Whilst we sojourn in our home in the body, we are away from our home in the Lord." The image from a "house" is retained (cf. Philippians 3.20; Hebrews 11. 13-lG ; 13.14).
7. we walk—in our Christian course here on earth, not Xiy »lg,\\t— Greek, "not by appearance." Our life is governed bj' faith in our immortal hope; not by the outward specious appearance of present things. [Tittm. Synonyms.] sion, appear) before the judgment-seat" {v. 10). X'i. For The reason why he leaves the manifestation of his sincerity in preaching to their consciences (ch. 3. 1), viz., his not wishing to "commend" himself again, occasion to glory—(Ch. 1. 14)—viz., as to our sincerity, in appearance —Greek, "face" (cf. 1 Samuel 16.7). The false teachers gloried in their outward appearance, and in external recommendations (ch. 11. 18) their learning, eloquence, wisdom, riches, not in vital religion in their heart. Their conscience does not attest their inward sincerity, as mine does (ch. 1. 12). 13. be — rather as Greek, "have been." Tlie contrast is between the single act implied by the past
Cf. "apparently," LXX., " by appearance," Numbers 12.
8. Wahl supports English Version. Ch. 4. 18 also confirms it (cf. Romans 8. 2t; 1 Corinthians 13. 12, 13). God has appointed in tliis life faith for our great duty, and in the next, vision for our reward [South] (1 Peter 1. 8). 8. willing—HZ., " well content." I'ranslate also, " To go {lit., migrate) from our home in the body, and to come to our home with tlie Lord." We should prefer to be found alive at the Lord's coming, and to be clothed upon with our heavenly body {v. 2-4). But feeling, as we do, the sojourn in the body to be a separation from our true home " with the Lord," we prefer even dissolution by death, so that in the intermediate disembodied state Vie maj' go to be "with the Lord" (Pliilippians 1.23). "To be with Christ" (the disembodied state) is distinguished from Christ's coming tense, "If we have ever been beside ourselves," and the habitual state implied by the present, " Or whether we be sober," i. e., of sound mind, beside ourselves—The accusation brought by Festus against him (Acts '20. 24). The holy enthusiasm with which he spake of what God effected by His apostolic ministry, seemed to many to be boasting madness, sober—liumbling myself before you, and not using my apostolic power and privileges, to God . . . for your cause—The glorifying of his office was not for his own, but for God's glory. The abasing of himself was in adaptation to their infirmity, to gain them to Christ to take us to be with Him in soul and body (1 Thessalonians
4. 14-17, "with the Lord"). Perhaps the disembodied spirits of believers have fulness of communion with Christ unseen ; but not the mutual recognition of one another, until clothed witli their visible bodies at the resurrection (1 Corintliians 9.22). 14. For—Accounting for his being "beside himself" witli enthusiasm: the love of Christ towards us (in His death for us, the highest proof of it, Romans 5. 6-8), producing in turn love in us to him, and not mere " terror" (y. 11). coustralnetli us—with irresistible power limits us to the one great object to the exclusion of other considerations. The Greek Implies to compress for- (cf. 1 Thessalonians 1. 13-17), when they shall with joy recognize Christ's image in each other perfect. 9. Wlierefore—with such a sure "confidence" of being blessed, whether we die before, or be found alive at Christ's coming, we labour— Z(<., "make it our ambition:" the only lawful ambition, wliether present or absent—whether we be found at His coining present in the body, or absent from it. accepted— G'ree/c, "well-pleasing." 10. appear —rather, "be made manifest," viz., in our true character. So "appear," Greek, "be manifested" (Colossians 3. 4; cf. cibly tlie energies into one channel. Love is jealous of any rival object engrossing the soul (ch. 11.1-3). because we tliius judge— (as) " having judged thus:" implying a judgment formed at conversion, and ever since regarded as a settled truth, that if—t". e., that since. But the oldest MSS. omit " if." "That one died for all" (Greek, " in behalf of all"). Thus the following clause will be, "Therefore all (tit., 'the all,' viz., for whom He ' died') died." Hi dying is just the same as if they all died; and in their so dying, they died to sin and self, that they might live to God tlieir Redeemer, whose henceforth they are (Romans
1 Corinthians 4. 5). We are at all times, even now, manifest to God ; tJien we shall be so to the assembled intelligent universe and to ourselves : for the judgment shall be not only in order to assign the everlasting portion to each, but to vindicate God's righteousness, so tliat it shall be manifest to all His creatures, and even to the con Bcience of the sinner himself, receive—his reward of grace proportioned to "the tilings done," &c. (ch. 9. 6-9; 2 John 8). Though salvation be of grace purely, independent of works, the saved may have a greater or less reward, according as he lives to, and labours for, Clu ist more or 6.2-11; Galatians 2.20; Colossians 3.3; 1 Peter 4.1-3). 15. tliey wliic.li live—in the present life (cn. 4. 11, " we which live") (Ai.KoiinJ; or, they who are thus indebted to Him for life of soul as well as body. fMENOCHius.] died for tliem—He does not add, " rose again for them," a phrase not found in St., Paul's language. [Bengel.] He died in less. Hence there is scope for the holy "ambition" (Note, V. 9; Hebrews 6. 10), Tliis verse guards against the On inthians supposing that all sliare in the house... "from heaven" (r. 1, 2). There sliall be a searcliing judguient which shall sever the bad from the good, according to their respective deeds, the motive X,\\c deeds being taken Into account, not the mere external act; faith and love to (Jod are tlie sole motives recognized by God us sound and good (Mattliew 12. 3(i, 37 ; 25. a5-ir)). done in Ikis I»oaj —The Greek may be, "by the iivstruineutality of the body;" l)ut JCnglish Version is legitimate (cf. Greek, Uonums 2. 27). Justice requires that substantially the same body which has l)een tlie instrument of the unbelievers' sin, should be the object of punishment. A proof of the essential identity of tlie natural and the resurrection bo<ly. H. terror of tlie Lord—tlie coming Judgment, so full of terrors to unbelievers. [KsTius.l liLLicorrand Ai.koku, after their stead. He arose again for their good, "for (the effecting of) their justification" (Romans 4.25), and that He might be their Loril (Romans 14.7-9). ELLicoTTand ALiORnJoin "for them" witli both "died" and "rose again:" as Clirist's death is our death, so His resurrection is our resurrection ; Greek, " Wlio for them died and rose again." not Iicnccfortli Greek, " no longer ;" viz., now that His death for them has taken place, and that tlioy know that His death saves tliein from death eternal, and His resurrection lite brings spiritual and everlasting life to them. IG. VVIkercfore — because of onr settled Judgment {v. 14), liencefortli — since our knowing Christ's constraining love in His dealli for us. Itnow we no man after tlie llesU i.e., according to his mere worldly and external relations (ch. 11, 18; John S'. lo; Philippians 3,4), as dts-
PavTs Hope of Eternal Glory 2 CORINTHIANS V. in the Resurrection Body, enmity, but in the first instance, does so by satisfying HU own justice siiid rigiiteous enmity against sin (Psalm <. tlnguished from what he is according to the Spirit, as a "new creature" (v. For instance, the outward distinctions of Jew or Gentile, rich or poor, slave or free, learned or unlearned, are lost sight of in ihe higher life of those who are dead in Christ's datl), and alive with Him in the new life of His resurrection (Galatians 2. 6; 3.
11). Cf. 1 Samuel 29. 4, "Reconcile himself unto his master;" not remove his own anger against his master, but his master's against him. [Akchliisiiop Maoee, Atontment.] Tlie reconciling of men to God by their laj'ing aside their enmity is the consequence of God laying aside His Just enmity against their sin, and follows at v. 20. to ns —ministers (u. 19, 20). 19. God was iit Christ, leconcUIng i. e., God was by Christ (in virtue of Christ's intervention) reconciling, &c. "Was reconciling" implies the time when the act of reconciliation was being carried into elfect (w. 21), viz., when "God made Jesus, who knew no sin, to be sin for us." The compound of "was" and the participle "reconciling," instead of the imperfect (Greek), may also imply the continuous purpose of God, from before the foundation of the world, to reconcile man to Himself, whose fall was foreseen. The expression " ix Clirist" for "by Christ" may be used to imply additionally that God was IN Christ (John 10.38; 14.10), and so by Christ (the God-man) was reconciling, &c. The Greek for "by" or through Christ (the .best MSS. omit "Jesus"), v. IS, is different. " In " must mean here in the person of Clirist. The Greek Katallasson implies "changing" or altering the judicial status from one of condemnation to one of justification. The atonement (at-one-meni), or reconciliation, is the removal of the bar to peace and acceptance with a holy God, which His righteousness interposed against our sin. The first step towards restoring peace Ijelweeii us and God was on God's side (John 3. 16). The change therefore now to be effected must be on the part of ott'eudiiig man, God the offended One being already reconciled. It is man, not God, who now needs to be reconciled, and to lay aside his enmity against God (Romans 5. 10, 11). ("We liave received Hie atonement" [Greek, "reconciliation''], cannot mean "We have received the laying aside of our own enmity.") Cf. Romans .3.24,25. the world—all men (Colossians 1. 20; 1 John 2. 2). The manner of the reconciling
28). yea, thougU—The oldest MSS. read, "if even.'' known Christ after tlie flesh—Paul when a Jew had looked for a temporal reigning, not a spiritual, Messiah. (He says "Christ," not Jesus: for he had not known personally Jesus In the days of His flesh, but he had looked for Christ or the Messiah.) When once he was converted he no longer "conferred with flesh and blood " (Galatians
1. 16). He had this advantage over the Twelve, that as one born out of due time he had never known Christ save in His heavenly life. To the Twelve it was "expedient that Christ should go away " that the Comforter should come, and so they might know Christ in the higher spiritual aspect and in His new life-giving power, and not merely "after the flesh," in the carnal aspect of Him (Romans 6. 9-
11 ; 1 Corinthians 15. 45; 1 Peter ;5. IS ; -1. 1, 2). Doubtless Judaizing Christians at Corinth prided tliemselves on the mere fleshly (ch. II. IS) advantage of their belonging to Israel, the nation of Christ, or on their having seen Him in the flesh, and thence claimed superiority over otliers as having a nearer connection witli Him (v. 12; ch. 10. 7).
St. Paul here sliows the true aim should l)e to know Him spiritually as new creatures (v. 15, 17), and that outward relations towards Him profit nothing (Luke IS. 19-21; John 16.7,22; Philippians .3. ;i-IO). Tliis is at variance with both Romish Mariolalry and transubstantiation. Two distinct Greek verbs are used here for "know;" the first C' know we no man") means "to be personally acquainted with ;'' the latter (" known Christ . . . know . . . more") is to recognize, or estimate. Ht. Paul's estimate of Christ, or the expected Messiali, was carnal, but is so now no more. 17. Therefore—Connected with tlie words in v, 16, ""We know Christ no more after the flesh." As Clirist has entered on His new heavenly life by His resurrection and ascension, so all who are " in Christ" (i. e., united to Him by faith as the branch is in tlie vine) are new creatures (Romans 6. 9-U). "New" in tlie Greek implies a new nature quite different from anything previously existing, not merely recent, which is expressed by a different is by His " not imputing to men their trespasses," but imputing them to Christ the Sin-bearer. There is no incongruity that a Father should be ottended with tliat son whom He loveth, and at that time offended with him when He loveth him. So, though God loved men whom He created, yet He was offended with them when they sinned, and gave His Son to sutler for tliem, that through that Son's obedience He might be reconciled to them [reconcile them to Himself, )'. e., restore them with justice to His favour]. [Bishop Pearson, O-eed.] hath committed unto >»s Greek, "hath put into our hands." "Us," i.e., ministers. 'ZO, For Clirist. . . in Christ's stead—The Greek ot both is the same; translate in both cases," on Christ's behalf." be ye reconciled to God English Version here inserts "ye," which is not in the original, and which gives the wrong impression, as if Greek word (Galatians 6. 15). creature— "creation," and so the creature resulting from the creation (cf. John 3.
3, 5; Ephesians 2. 10; 4. 23; Colo.ssians .3. 10, 11). As we are "in Christ," so "God was in Christ" (v. 19): hence He is Mediator between God and us. old things—selflsh, carnal views (cf. V. 16) of ourselves, of other men, and of Christ, passed away—spontaneously, like the snow of early spring [Bejjgel] before the advancing sun. behold —implying an allusion to Isaiah 43. 19, and 65. 17. 18. all [THE, Greek] things—all our privileges in this new creation (v. 14, 15). reconciled us—i. e., restored us (" the world," V. 19) to His favour by satisfying the claims of justice against us. Our position judicially considered in tlie eye of the law is altered, not as though the mediation of Christ had made a change in God's character, nor as if tlie love of God was produced by tlie mediation of Christ; nay, the mediation and sacrifice of Christ was the provision of God's love, not its moving cause (Romans 8. 32). Christ's blood was the price paid at the expense of God himself, and was required to reconcile the exercise of mercy with justice, not as separate, but as the eternally harmonious attributes in the one and the same God (Romans S. 2.5, 26). The Greek " reconcile " is reciprocally used as in the Hebrew Hitlipahel conjugation, appease, obtain Vie favour of. Matthew 5. 24, "Be reconciled to thy brother;" i.e., take measures that he be reconciled to thee, as well as thou to him, as the context proves. Dialit were emphatic thus: God is reconciled to you, be ye reconciled to God. The Greek expresses rather, God was the Reconciler in Christ ... let this reconciliation then have its designed effect. Be reconciled to God, i.e., let God reconcile you to Himself (v. 18, 19). beseech . . . pray—rather, entreat [plead with you] . . . beseech." Such "beseeching" is uncommon in the case of " ambassadors," who generally stand on their dignity (cf. ch. 10. 2; 1 Thessalonians 2. 6, 7). ai. For—Omitted in the oldest MSS. The grand reason why they should be reconciled to God, viz., the great atonement in Clirist provided by God, is stated without the "for" as being part of tlie message of reconciliation (v. 19). he—God. sin—not a sin offering, which would destroy the antithesis to "righteousness," and would make "sin" be used In different senses In the same sentence : not a sinful person, which would be untrue, and would require in the antithesis " righteous men," not " righteousness ;" but "sin," i. e., the representative 6'i?i-6("«»'er (vicariously) of i/ie aggregate sin oi ixW men past, present, and future. The sin of the world is cfiie, therefore the singular, not the plural. Is used ; though Its manifestations are manifold (John 1.29). "Behold the Lamb of God, that taketh away the sin of the world." lagethi, however (Matthew 5. 24), implying mutual reconciliation, Is distinct from Katallagethi here, the latter referring to the change of status wrought in one of the two parties. The manner of God reconciling the world to Himself is Implied (i;. \^),viz., by His " not imputing their trespasses to them." God not merely, as subsequently, reconciles the world by Inducing them to lay aside their Cf. " made a cur.se for us," Galatians 3. 13 for n%—Ore«K, Pauhi Apostolic Ministry Approved 2 CORINTHIANS VI. by his Faithfulness in AJjOctiont, Imprisoned besides at PhilippI, when he wrote tliis Epls«
our belialf." Cf. John 3. 14, Clirist being reprpsented by the brazen serpent, the for>n, hut not llie substance, of the old serpent. At His death on tlie cross the sin-lx-aring for us was consummated, knew no sin—by personal experience (.John 8. 46). |Alford.] Hebrews 7. ; 1 Peter tie. tiimults—(Acts 13.50; 14.5,19; 16.22; and recently
10. 2.S-41.) labours—in the cause of Christ (ch. 11. 23* Uonians 10.12). watchlngs-(Ch. 11.27.) Sleepless nights, fastings—The context liere refers to his trials, rathei than devotional exercises (cf. ch. 11.27). Thus "foodlessness" would seem to be the sense (cf. 1 Corinthians 4. 11, Philippians 4. 12). But the usual sense of the Greek \a (i. 22; 1 John 3. 5. might be made—Not tlie same Greek as the previous " made." Rather, " might become." the righteousness of God—Not merely rigliteous, l)Ut rigliteousness itself; not merely righteousness, but tlie ririhleousness of Ood, because Christ is God, and what He is we are (1 John 4. 17), and He is " made of God unto us righteousness." As our sin is made over to Him, so His righteousness to us (in His having fullilled all the righteousness of the law for us all, as our representative (Jeremiah fasts, in the strict sense ; and in ch. 11. 27 it is spoken of independently of "hunger and thirst." (Cf. Luke 2. 37; Acts 10.30; 14.23.) However, Matthew 15. 32 ; Mark 8. 3. justify the sense, more favoured by the context, foodless iiess, though a rare use of the word. Gaussen remarks "The apostles combine tlie highest offices with the humblest exterior: as everything in the Church was to be cast in the mould of death and resurrection, the cardinal prlncip IetlirouglioutChristlanity." 6. By. . . by, Ac—rather, as Greek, "In . . . in," &c., implying not the instrument, but the sphere or element in which his ministry moved, knowledge—spiritual: in Gospel mysteries, unattainable by mere reason (1 Corinthians 2. 6-16; 2 Corinthians 3. 6,
23. 6; 1 Corintliians 1. 30). The innocent was punished voluntarily as if guilty, that the guilty might he gratuitously rewarded as if innocent (1 Peter 2. 24). " Such are we in the sight of God the Father, as is the very Son of God himself." [HooKEit.] in him— hy virtue of our standing in Him, and in union with Him. [Alfokd.]
17, 18). long-suffering . . . kindness— associated with "charity" or "love" (1 Corinthians 13. 4), as here, by the Holy Ghost—in virtue of His influences which produce these graces, and other gifts, " love unfeigned" being the foremost of tliem. 7. By the word of truth, by the power of God—rather, " In . . . in," &o. As to " the word of truth" (cf. ch. 4. 2; Colossians 1. 5), and "the (miraculous) power of God" (ch. 4. 7); 1 Corinthians 2. 4, " in demonstration of tlie Spirit and of power." by the armour Greek, "through" or "by means of the armour," &c. " Righteousness," whicli is the breastplate alone in Ephesians 6. 13-17, here is made the whole Christian panoply (cf. ch. 10. 4). on . . . right . . . and . . . left—i. e., guarding on every side. 8. Translate, "Through glory and dishonour" (disgrace), viz., from t?iose m authority, and accruing to us present. "By," or "through evil report and good report," from the multitude, and affecting
CHAPTER VI.
Ver. 1-18. His Apostolic Ministry is Approved by Faithfulness in Exhortation, in Sufferings, in Exhibition of the Fruits of the Holy Ghost: His Largeness of Heart to them calls for Enlargement OF their Heart to Him. Exhortations to Separation from Pollution. 1. worlters together— with God (Acts 15. 4; 1 Corinthians 3.9). Not only as "ambassadors." beseecli—entreat (ch. 5. 20). lie is describing his ministry, not exliorting directly, you also —rather, " we also (as well as God, ch. 5. 20) beseech" oa- " entreat you :" v, 14, 15, on to ch. 7. 1, is part of this entreaty or exhortation, in vain—by making the grace of God a ground for continuance in sin (r.3). By a life of sin, showing that the word of reconciliation has been in vain, so far as you are concerned (Hebrews 12. 15; Jude 4).
"The grace of God" here, is "the reconciliation" provided by God's love (ch. 5. 18, 19; cf. Galatians 2.2). a. Fox-—God's own promise is the ground of our exhortation, he saith God tlie Father saith to God the Son, and so to all believers who are regarded as one with Him. heard thee-In the eternal purposes of my love I have hearkened to thy prayer for the salvation of thy people uti absent. [Bengel.] Regarded " as deceivers" by those who, nut knowing {v. 9), dishonour and give us an evil report; "as true," by those who "know" (v. 9) us in the real "glory" of our ministry. In proportion as one has more or less of glory and good report, in that degree lias he more or less of dishononr and evil report. 9. luiknown . . . yet well known — "unknown" In our true character to those who "evil report" of ns. " Well known" to those whohold usin "good report" (t. 8). Conybeare explains, "Unknown by men, yet acknxywledgcd by God" (1 Corinthians 13. 12). Perhaps both God and men (believers) are intended as knowing him (ch. 5. 11, and 11. 6). dying . . . live—(ch. 1. 9; 4. 10, U ; 11. 23.) Cf. Gaussen's remark, i\''o;e, d. 5. "Behold" calls attention to the fact as something beyond all expectation, cltaatened . . . not killed — realizing Psalm 118. 18. 10. The "ns" no longer is used to express the opinion of his adver- (cf. John 17. 9, 15, 20, 24). accepted . . . accepted—The Greek of the latter is more emphatic, " well-accei)ted." What was "an accepted time" in the prophecy (Isaiah 49.
%, Hebrew," \n the season of grace"), becomes "«/ie wellaccepted time" in the fulfilment (cf. Psalm (i9. 13). As it is God's time of receiving sinners, rece/tir' ye His grace : accept (u. 1) the word of reconciliation In liXs accepted time. In the day of salvation—" in a day of salval ion" (Luke 4. IS, 19,21; 19.42; Hebrews 3. 7). 3. Resuming the connection with V. 1, interrupted by the parenthetical v. '2. " Giving uo ofi Tence" (cf. 1 Corinthians 10. 33), "approving ourselves," and all the other participles down to v. 10, are nominatives to "we also entreat you" (v. 1), to show the pains he took to enforce his e.xliortation by example, as well as precept. [Alford.] "Offence" would be given, if we were without " patience" and the other (lualllications which he therefore subjoins (cf. Romans 14. 13). 4. Trans-, saries, but the real state of him and his fellow-labourers, nialcing lunny rich—Hpii ltuaUy (1 Corinthians 1. 5), after the e.\ample of our Lord, who " by his poverty made many rich" (cli. 8. 9). having notluing— Whatever of earthly goods we liave, and these are few, we have as though we had not; as tenants removable at will, not owners (1 Corinthians 7. 30). possessing «U (Itings—The Greek implies /ijw possession, Ixtlding fast in possession (cf. late, to mark the true order of the Greek words, " In everything, as God's ministers recommending ourselves," i. e., that our liearers may give our message a favoural)le hearing, through our consistency in every respect, not that they may glorify us. Alluding to ch. 3. 1, he Implies, ICe commend ourselves, not like them by word, but by deed, patience—(Ch. 12. 12.) Put first. " Pure-minded" follows
1 Corinthians 3. 21, 22). The things both of the piesent and of the future are, in the truest sense, the believer's In possession, for he possesses them all In Christ, his lasting possession, though the full //«i7((Ht of them is reserved for the future eternity. 11. mouth . , . open unto you— use no concealment, such as some at Corinth havelnslnualed (ch. 4. 2). I use all freedom and t)penness of speech to you as to belovtl friends. Hence he Introduces here, "O Corinthians" (cf. Philippians 4. 15); The enlargejnett of his heart towards them (ch. 7. 3) prftduced his openncM of mouth, i. e., his unr(>served expression of his inmost feelings. As an unloving mail is narrow \i\ heart, so the apostle's heart Is enlarged by love, so as to take in hig converts at Corinth, not only with their graces, but with their many shortcomings (cf. 1 Kings 4. 29; I'salm 119,32 (v.(S). Three triplets of trials exercising the "patience" (patient endurance) follow: Afflictions (or "tribulations"), necessities, distresses (or "straits"); stripes. Imprisonments, tumults; labours, watchlngs, fastings. The first triplet expresses af Hictlons generally; the second, those In particular arising from the violence of men ; the third, those t«/»tc/i he brought on himself directly or Indirectly. 5. stripes—(Ch. 11. 2.3, 24; Acts 16. 23.) Imprlsonmenta—(Ch. 11. 23.) He had been, doubtless, elsewhere 310
We arc Temples of the Living God. 2 CORINTHIANS VII The Duty of SelfPurification.
Lsaiali 60. 5). 13. Any constraint ye feel towards me, or narrowness of heart, Is not from want of largeness of idolatry, direct or Indirect (1 Corinthians 6. 9; 8. 1,7; 10.7, 21, 22). The spirit (Psalm 32. 2) receives pollution through the flesh, the instrument of uncleanness. perfecting holiness—The cleansing away impurity is a positive step towards holiness (ch. 6. 17). It is not enough to begin ; the end crowns the work (Galatians 3. 3 ; 5.7; Philippians 1. heart on my part towards you, but from want of it on your part towards me; "bowels," i.e., affections (cf. ch. 12. 15). not straitened In na—i. e., for want of room In our hearts to take you in. 13. 7'ranslate,"\s a recompense in the same kind .. be enlarged also yourselves." [Eli-icott, Ac] " In the same way" as my heart is enlarged towards you (u. 11), and "as a recompense" for it (Galatians 4. 12).
6). fear of God—often conjoined with the consideration of the most glorious promises (ch. 5. 11 ; Hebrews 4. 1). Privilege and promise go hand in hand. 8. Receive us with enlarged hearts (ch. 6. 13). we have wronged . , . corrupted . . . defrauded no man—(cf. v. 9.) Tliis is the ground on which he asks their reception of (making room
I speak as unto my children—as children would naturally be expected to recompense their parents' love with Similar love. 14. Be not— Oreek, " Become not." unequally yoked—"yoked with one alien in spirit." The Image is from the symbolical precept of the law (Leviticus for) him in their hearts. We wronged none by an undue exercise of apostolic authority ; v. 13 gives an instance in point. We have corrupted none, viz., by beguilements and flatteries, while preaching "another Gospel," as the false teafchers did (ch. 11. 3, 4). We have defrauded none by "making a gain" of you (ch. 12. 17). Modestly he leaves them to supply the positive good which he had done ; suffering all things himself that they might be benefited i9. 19), "Thou Shalt not let thy cattle gender with a diverse kind;" or the precept (Deuteronomy 22. 10), "Thou shalt not plough with an ox and an ass together." Cf. Deuteronomy 7. 3, forbidding marriages witii the heathen; also I Corinthians 7.39. The believer and unbeliever are utterly heterogeneous. Too close intercourse with unbelievers in other relations also is included (v. 16 ; 1 Corinthians 8. 10; (V. 9, 12; ch. 12. 13). 3. In excusing myself, I do not accuse you, as though yon suspected me of sucli things [Menochius], or as though you were guilty of such things; for I speak only of the false apostles. [Estius, and Oreek commentators.] Rather, "as though you were ungrateful and treacherous." [Beza.] I . . . said before —in ch. 6, 11. 12; cf. Philippians 1.7. die and live with yoii —the height of friendship. lam ready to die and live with you and for you (Philippians 1. 7, 20, 24 ; 2. 17, 18). Cf. as to Christ, John 10. 11. 4. boldness of speech—(cf. ch. 6. 11.) glorying of you—Not only do I speak with unreserved openness to you, but I glory (boast) greatly to others in your behalf, in speaking of you. tilled with comfort—at the report of Titus (v. 6, 7, 9, 13; ch. 1. 4). exceeding joyful— Greek, I overabound with joy {v. 7, 9, 16). our tribulation—described in v. 5; also in oil. 4. 7, 8; 6.4, 5. 5. Greek, "For also" (for "even"). This verse is thus connected with ch. 2. 12, 13, " When I came to Troas, I had no rest in my spirit;" so "also" now, when I came to Macedonia, my "flesh" had no rest (he, by the term "flesh," excepts his spiritual consolations) from "fightings with adversaries " without" (1 Corinthians 5. 12), and from fears for the Corintliian believers "within" the Church, owing to "false brethren" (ch. 11. 26). Cf. ch. 4.8' Deuteronomy 32. 25, to which he seems to allude. 6. Translate in the order required by the Greek, " But he that comforteth those that are cast down, even God." Those that are of an high spirit are not susceptible of such comfort. 7. when he told na— Oreek, "telling us." We shared in the comfort which Titus felt in recording your desire {v. 13). He rejoiced in telling the news ; we in hearing them. [Alford.] earnest desire Greek, "longing desire," t>i2., to see me [Grotius] ; or, in general, towards me, to please me. mourning—over your own remissness in not having immediately punished the sin (1 Corinthians 5. 1, &c.) which called forth my rebuke, fervent mind— Greet, "zeal" (cf. v. 11; John 2. 17). toward me Greek, "for me:" for my sake. They in Paul's behalf showed the zeal against the sin which Paul would have shown had he been present, rejoiced the more—more than before, at the mere coming of Titus. 8. with a letter— (Jreei:, "in the letter," viz., the first Ejilstle to the Corinthians. I do not repent, thougli I did repent— transtae, "I do not rerei it, though I did regret it." The Greek words for regret and repent are distinct. St. Paul was almost regretting, tlirough parental tenderness, his having used rebukes calculated to grieve the Corinthians; but now that he has learned from Titus the salutary effect produced on them, he no longer regrets it. for I perceive, &c.—This is explanatory of " I did repent" or " regret it," and is parenthetical ("for I perceive that that Epistle did make you sorry, though it was but for a season"). 9. Now 1 rejoice—Whereas " I did repent" or regret having made you sorry by my letter, I rejoice NOW, not that ye were caused sorrow, but that youi sorrow resulted in your repentance, yc sorrowed—rather, as before, "ye were made sorry." after a godly manner
10.14). fellowship lit., share, or participaiion. rlghtconsness—the state of the believer, justified by faith, unrlg Uteousncssrather, as always translated elsewhere, " Iniquity ;" the state of the unbeliever, the fruit of unbelief, light—of which believers are the children (1 Thessalonians 5. 5). 15. Belial— Hebreiv, " worthlessness, unprofitableness, wickedness." As Satan is opposed to God, and Antichrist to Christ; Belial being here opposed to Christ, must denounce all manner of Antichristtan unclean ness. [Bengel.] he that belleveth with an infldel
—translate, "a believer with an unbeliever." 16. agreement—accordance of sentiments (cf. 1 Kings 18. 21; Ephesians 5. 7, 11). the temple of God—i. e., you believers (1 Corinthians 3. 16; 0. 19). with Idols—Cf. Dagon before the ark (1 Samuel 5. 24). aa—" even as God said." Quotation from Leviticus 26. 12; Jeremiah 31. 33; 32. 38; Ezekiel 37.
26, 27; cf. Matthew 28. 20; John 14. 23. walk In them — rather, " amojifl' them." As "dwell" implies the Divine presence, so " walk," the Divine operation. God's dwelling in the body and soul of saints may be illustrated by its opposite, demoniacal possession of body and soul, my people—rather, " they shall be to me a people." 17. Quoted from Isaiah 52. 11, with the freedom of one inspired, who gives variations sanctioned by the Holy Spirit, be ye separate—" be separated" (Hosea 4. 17). touch not the unclean thing—rather, "anything unclean" (ch. 7. 1; MIcah
2. 10). Touching is more polluting, as implying participation, than seeing, receive you—The Oreek implies, "to myself;" as persons heretofore out of doors, but now admitted within (ch. 5. 1-10). With this accords the clause, " Come out from among them," viz., so as to be received to me. So Ezekiel 20. 41, "I will accept you;" and Zephaniah 3. 19, "gather her that was driven out." "The intercourse of believers with the world should resemble that of angels, who, when they have been sent a message from heaven, discharge their office with the utmost promptness, and joyfully fly back home to the presence of God" (1 Corinthians 7. 31; 5. 9, 10). 18. Translate, "I will be to you in the relation of a Father, and ye shall be to me in the relation of sons," &c. This is a still more endearing relation than (v. 16), " I will be their Ood, and they . . . my people." Cf. the promise to Solomon (1 Chronicles 28. 6 Isaiah 43. 6; Revelation 21. 3, 7; Jeremiah 31. 1, 9). Lord Almighty Tlie Lord the Universal Ruler: nowhere else found but In Revelation. The greatness of the Proraiser enhances the greatness of the promises.
CHAPTER VII.
Ver. 1-16. Self-Pcrification their Duty Resulting FROM THE FOREOOIKO. HiS LOVE TO THEM, AND JoY AT THE Good Effects on them of his Former Epistle, as Reported by Titus. 1. cleanse ourselves—This is the conclusion of the exhortation (ch. 6. 1, 14; 1 John 3.3; Revelation 22.11). fllthlness—" the unclean thing" (ch.
6. 17). of the flesh—for instance, /ocni'caton, prevalent at Corinth (1 Corinthians 6. 15-18). and spirit—for Instance, —lit., "according to God," i.e., your sorrow having regard
The Good Effect of Oodly Sorrow. 2 CORINTHIANS VIII. Tlie CoiUributiomt for the SainU. reading. Ch. 2. 4, "1 wrote . . . that ye might know the love which / have more abundantly unto you," plainly accords with it, and disproves Ai,ford's assertion that English Version is inconsistent with the fuel as to the purpose of his letter. His writing, he says, was not so much for the sake of the Individual offender, or the individual offended, but from his "earnest care" or concern for the welfare of the Church. 13. The oldest MSS. read thus, "Therefore (Greek, "for this cause," viz., because our aim has been attained) we have been (Englisli Version, " were," to God, and rendering your mind conformable to God (Romans 14. 22; 1 Peter 4.6). tUat—translate in Greek order, "to file end that (cf. ch. 11. 9) ye miglit in notliing receive damage from us," wliioli ye would have received, had your sorrow been other tlian that "after agodly manner" (r. 10). 10. worketh . . . tvorketh—In tlie best Oreek reading tlie translation is, " worketli (simply) . . . worketh out." "Sorrow" is not repentance, but, where it is "godly," "worketh" it; i. e., contributes or tends to it (the same Greek word is in Romans 13. 10). The "sorrow of the world" (i. e., such as is felt by the worldly) " worketh out" as its result at last, (eternal) death (the same Greek verb is in eh. 4. 17, where see the Ifote). repentance . . . not to be repented of—There is not in the Greek this play on words, so that the word qualified is not "repentance" merely, but "repentance unto salvation;" this, he says, none will ever regret, however attended with "sorrow" at the time. "Repentance" implies a coming to a right mind; "regret" implies merely uneasiness of feeling at the past or present, and is applied even to tlie remorse of Judas (Matthew 27.3; Greek, "stricken with remorse," not as English Version, "repented himself"); so that, though always accompanying repentance, it is not always accompanied by repentance. "Repentance" removes the impediments in the way of "salvation" (to which "death," viz., of the soul, is opposed). "The sorrow of the world" is not at the sin itself, but at its penal consequences: so that the tears of pain are no .sooner dried up, than the pleasures of ungodliness are renewed. So Pharaoh, Exodus 9. 27, 28-30; and Saul, 1 Samuel 15. 23-30. Cf. Isaiah 9. 13; Revelation 16. 10, 11. Contrast David's "godis not so accurate) comforted; yea ( Greek, "but"), in OCR comfort we exceedingly the more joyed for the joy of Titus," <tc. (cf. v. 7). 14. anything—t. e., at all. I am not ashamed—"I am not put to shame," viz., by learning from Titus that you did not realize the high character I gave him of you. as . . . all things ... in truth, even so our boasting ... is found a truth—As our speaking in general to you was true (ch. 1. 18), so our particular boasting rather Titus concerning you Is now, by his report, proved to be truth (cf. ch. 9. 2). Some oldest MSS. read expressly, "concerning you:" this in either reading is the sense. 15. his Inward affection lit., bowels (cf. ch. 6.12; Philippians 1. 8; 2. 1 ; Colossians 3. 12). obedience —(Ch. 2. 9.) fear and trembling—with trembling anxiety to obey my wishes, and fearful lest there should be aught in yourselves to offend him and me (v. 11; cf. 1 Corinthians 2. 3). 16. therefore—Omitted in the oldest MSS. The conclusion is more emphatlcal without it. titat I have confldence in you in all things—rather, as Greek, "that in everything I am of good courage concerning (lit., in the case of) you," as contrasted with my former doubts concerning you. ly sorrow," 2 Samuel 12. 13, and St. Peter's, Matthew 26.75. 11. Confirmation of v. 10 from the Corinthians' own experience, carefiilness—solicitude, lit., "diligence :" opposed
CHAPTER VIII. to tlieir past negligence in the matter. In yon— Greek, "for you." yea—not only "carefulness" or diligence, but Ver. 1-24. The Collection for the Saints; Thh Readiness of the Macedonians a Pattern to the Corinthians; Christ the Highest Pattern; Each is to Give Willingly after his Ability; Titus and TWO others are the Agents Accredited to Complete THE Collection. 1. we do you to wit we make known also "clearing of yourselves," ri2., to me by Titus: anxiety to show you disapproved of the deed. Indignation —against the offender, fear—of the wrath of God, and of Binning anymore [Sclater and Calvin]: fear of Paul [Grotius] (1 Corinthians 4. 2, 19-21). vehement desire longing for restoration to Paul's approval. [Conybeare and HowsoN.] " Fear" is in spite of one's self. "Longing desire" is spontaneous, and implies strong love and an aspiration for correction. [Calvin.] "Desire" for the presence of Paul, as he had given them the hope of it (1 Corinthians 4.19; 16.5). [Gkotius and E-STius.] lenlto you. the grace of God bestowed on the churches of Macedonia—Their liberality was not of themselves naturally, but of God's grace bestowed on them, and enabling them to be the instrument of God's "grace" to others (v.
6, 19). The importance given in this Epistle to the collection, arose as well from St. Paul's engagement (Galatlans for riglit and for God's honour against what is wrong. Or, " for the good of the soul of the oll'ender." [Bengel.] r«vt.t\%f:—translate, "Exacting of punishment" (1 Corinthians 5. 2, 3). Their "carefulness" was exhibited in tlie six points just specified: "clearing of themselves," and "indignation" in relation to themselves; "fear" and " vehement desire" In respect to the apostle; "zeal" and "revenge" in respect to the of Tender [Bengkl] (cf. v. 7). In all—the respects just stated, clear— Oree/c, "pure,"
2. 10), as also chiefly from his hope to conciliate the JudaIzing Christians at Jerusalem to himself and the Gentile believers, by such an act of love on the part of the latter towards their Jewish brethren. 2. trial of af Hiction The Oreek expresses, "in al Blction (or "tribulation' ) which tested them ;" lit., " In a great testing of affliction." abundance of tlieir Joy—The greater was the depth of their poverty, the greater was the abundance of their joy. A delightful contrast In terms, and tmph, in fact, of spirit over flesh, their deep poverty Greek, "their poverty down to the death of It." abounded unto tlie riches, Ac—Another beautiful contrast in terms: Their poverty had the effect, not of producing stinted gifts, but of "abounding In the riches of liberality" (not as Margin, "siniplicitj' ; ' though the idea of singleness ot motive to God's glory and man's good, probably enters Into the idea) viz., from complicity in the guilty deed. "Approved yourselves," Greek, "commended yourselves." Whatever suspicion of complicity rested on you (I Corinthians 5.2,6) through your former remissness, you have cleared off l>y your present strenuousness in reprobating the deed. 1S4. though I wrote unto you—"making you sorry with my letter" (v. 8). his cause that gufl Tered wrong—the fatlier (cf. Romans 12. 8, and Margin; ch. 9. 11, Note, 13; James 1. of the incestuous person who had his father's wife (1 Corinthians 5. 1). The father, thus it seems, was alive, that our care for you, &c.—Some of the oldest MSS. read thus, "That your care for us might be made manilrst unto you," &c. But the words, "unto you," thus, woulil be rather obscure; still the obscurity of the genuine reading may have l)een the very reason for the change lieing made by correctors into the reading of Jinglish Version. Al-FOKD explains the reading: "He wrote in order to bring out tiittlr zeal on his behalf (i.e., to obey his command), and make It manifest to themselves in God's sight, 5). 3-5. they were willing—rather, supply from v. a, the ellipsis thus, "According to their power . . . yea, and beyond their power, THEY gave." of themselves—not only not being besought, but themselves beseeching us. 4. tliut we would receive—Omitted In the oldest MSS. 2Vanslate theieldre, " Beseeching of us . . . the grace and fellowship of (t. e., to grant them the favour of sharing in) the ministering unto the saints." The Macedoniau contributions must have been from Phlllppi, because Philippi was the only Church that contributed to St. I'aul's support (Philippians 4. 10, 15, 16). 5. And this they did, nnt as we hoped—tra»«io<e, "And not as we hoped (t. e., far beyond our hopes), but their own selves gave they first to the Lord." "First," not ludlcatlug r. c, to bring out among them their zeal to regard and obey iiim." But some of the oldest MSS. and versions (including the Vulgate and old Italian) support English Version. And the words, "to you," suit It better than the other 312
Spiritual Profit Due to Liberality. 2 CORINTHIANS VI 11. Tilus Commended to the Brethren. referring to v. 11. accepted — Grek "favourably accepted." aci-or«lliig <o that a man liath—The oldest MSS. <<mil " !i man." 'I'rnnxlale, "According to whatsoever it have ;" tlie willing mind, or " readiness" to will, is personified. [Alford.] Or better, as Bengel, "He is accepted according to whatsoever he have;" so ch. 9. 7, "Tlie li Ord loveth a cheerful give):" Cf. as to David,! Kings 8. IS. God accepts the will for tlie deed. He judges not according to what a man has tlie opportunity to do, but according to what he would do if he had the opportunity (cf. Mark 14. 8; and tlie widow's iiiite, Luke 21. 3. 4). 13. For—.Supply from v. 8, "I speak." My aim is not that others (viz., the saints at Jerusalem) may be relieved priority of time, but first of all, above all in importance. The giving of themselves takes precedency of tlieir other gifts, as being the motive whicli led tliein to the latter ^Komans 15. Id), by the will of God—not " acconlirff to the will of God," but "moved by the will of God, who made them v/illing" (Philippians 2.1.?). It is theK^- fore <;alled (v. 1), " the grace of God." 6. IiigomucU tUnt — As we saw the Macedonians' alacrity in giving, we oould not but exiiort Titus, that as we collected In Macedonia, so he in Corinth should complete the work of collecting which he liad already begun there, lest ye, the wealthy people of Corinth, should be outdone in liberality by the poor Macedonians, as lie Iiad begun — Greek, at tlie cost of your being "distressed" (so the Greek for "burdened"). The golden rule is, "Love thy neighbour as thyself," not more than thyself. 14. by an equality-"by the rule of equality" [Alford]: W., "out of equality." now at this time Greek, "at the present juncture" or season, that their abundance also—The Greek being distinct from the previous " tliat," translate, " in order that," viz., at another season, when your relative circumstances may be reversed. The reference is solely '•previously begun," viz., the collection at Corinth, before the Macedonians began to contribute, during the visit to Corinth from which he had just returned. fliiisU in you the same grace—complete among you tliis act of grace or benellcence on your part, also—as well as otlier things which he had to do among them. [Alford.] 7. in faith —{ch. 1. 21.) utterance—(iVoZe, 1 Corinthians 1. 5.) Not as Alforb, "doctrine" or "word." kuowle Uge—(1 Corinthians 8.1.) diligence—in everything that is good, your love to MS—lit., "love from you (i. e., ou your part) in us" to temporal wants and supplies. Those, as Bengel, who quote Romans 15. 27 for interpreting it of spiritual supplies from the Jews to the Geiktiles, forget that Romans (t. e., wliich has us for its object ; whicli is felt in the case of us). 8. not by commandment—" not by way of commandment." by the occasion of the forwardness of others, and, &c.—rather, " But by (mention of) the forwardness of others (as an inducement to you), and to prove (lit., proving) the sincerity of your love." The Greek IS "by vieaiis of," not "on account of the forward-
15. 27 refers to the past benefit spiritually, whicli the Jews have conferred on the Gentiles, as a motive to gratitude on tlie part of the latter, not to a prospective benefit to be looked for from the former, which the text refers to. 15. Exodus 16. 18; LXX. As God gave an equal portion of manna to all the Israelites, whether they could gather much or little; so Christians should promote by liberality an equality, so that none should need the necessaries of ness," &c. Bengei,, Ellicott, &c. translate, "By means of the forwardness of others, proving the sincerity of your love ALSO." Tlie former is the simpler construction
In the Greek. 9. ye know the grace—the act of gratuitous love whereby the Lord emptied Himself of His previous heavenly glory (Philippians 2. 6, 7) for your sakes. became poor—Yet this is not demanded of j'ou (v. 14); but merely that, witliout impoverishing yourselves, you Bhould relieve others with your abundance. If tlie Lord did so much more, and at so much heavier a cost, for your sakes; much more may you do an act of love to your brethren at so little a sacriflceof self, might be rich—in the heavenly glorj' which constitutes His riches, and all other things, so far as is really good for us (cf. 1 Corinthlire whilst others have superfluities. "Our luxuries should yield to our neighbour's comforts; and our comforts to his necessities." [J. Howard.] 16, 17. Returning to the subject of v. 6. for yon—translate, " Which put the same earnest care for you into the heart of Titus," as was in myself. My care for you led me to "desire" him (v. 6 and 17, "exhortation," the same Greek); but Titus had of himself the same care, whence he " accepted (gladly) my exhortation" (f. 17) to go to you (v. 6). belni; more forward—more earnest than to need such exhortation, he went Greek, " went forth." We should say, he ians 8.21,22). 10. advice—Herein he does not (as some misinterpret the passage) disclaim Inspiration for the adis going forth ; but the ancients put the past tense in letterwriting, as the things will have been past by the time that the correspondent receives the letter. "Of his own accord," i. e., it is true ho has been exliorted by me to go, but he shows tliat he has anticipated my desires, and already, "of his own accord," has desired to go. IS. the brother, whose praise Is In the Gospel—whose praise is known in connection with the Gospel: Luke may be meant; not that "the Gospel" here refers to his wri Ken Gospel; but the language Implies some one well known throughout the churches, and at that time with Paul, as Luke then was (Acts 20. 6). Not a Macedonian, as appears from ch. 9. 4. Of all Paul's "companions in travel" (v. 19; Acts 19. 29), St. Luke was the most prominent, having been his companion In preaching the Gospel at his first entrance into Europe (Acts 16. 10). The fact that the person here referred to was "chosen of the churches" as their trustee to travel with Paul In conveying the contribution to Jerusalem, Implies that he had resided among them some time before: this is true of St. Luke, who after parting from St. Paul at PhlUppi (as he marks by the change from "we" to "they," Acts 16.)six j'ears before, Is now again found in his company In Macedonia. In theiuterim he had probably become so well known that "his praise was throughout all the churches." Cf. ch. 12. 18; I'liilemon 24. He who Is faithful in the Gospel will be faithvice he gives; but under the Spirit, states that it is his "opinion" [Alb'ord] or "judgment" [Elmcott, &c.], not a command, that so their offering might be free and spontaneous, this—my giving you an advice, not a command, who have begun before "seeing that ye liave begun before'' the Macedonian churchex ; "a year ago" sliould be connected with this clause, not only to do, but also to be forward—There were three steps: (1.) the forwardness, more lit., "the will;" (2.) the selling about it, lit., "doing
It;" (.3.) completion of it. [Alford.] In the two former, notonly the act, but t\\e intention, the Corinthians preceded the Macedonians. Bengel explains, " Not only to do" for THE PA.ST YEAR, " but also to be forward" Or willing for THIS YEAR. Ellicott translates, "already," instead of "before:" "Ye began already a year ago, not only to do, but also to be forward." It appears hence, that something ha<l been done in the matter a year before; other*texts, however, show the collection was not yet paid (cf. v.li and rh. 9. 5, 7). This agrees with one, and only one, supposition, viz., that every man had laid by in store the fund from which he was afterwards to contribute, the very case which Is shown by 1 Corinthians 16.2 to have existed. [Palev'S Horce Paulina.] 11. perform—"complete the doing also" {Note, v. 10). a readiness to will Greek, "the re.idlness of will;" referring to v. 10, where the Greek for ful also in matters of Inferior Importance. [Bengel.] 19u nott Aoonly—notonly praised In all the churches, chosen —by vote: so the Greek, of the churches— therefoie these companions of Paul are called "messengers of the churches" (v. ZV). to travel—to Jerusalem, with thia grace— Greefc, "in the case of this grace," or "gift." to the glory of the same Lord—Tlie oldest MSS. omit "same." declaration of your ready mind—The oldest '•to be forward," ought to be translated as here, "to will." Iierformance — "completion." [Alford.] The godly •hould show the same zeal to finish, as well as tol)pgin well, which the worldly exhibit In their under Mklngs (Jeremiah 44.25). 1!4. For—Following up the rule "out of that which ye have" (v. 11), and no more, a willing Bind—rather, as Greek, "the readiness," viz., to will.
PauTs Reasons for Sending Tilus, 2 CORINTHIANS IX, X. Liberal Almsffiinng Recommended.
[Bengel.] Cf. Ezekiel 34. 26, "Showers of blessing." 7. according as he purposeth in hia heart—Let the full consent of the free will go with the gift. [Alfokd.
MSS. read, "our," not i/o«r. This and the previous clause, " to the glory of the same Lord," dOTiot follow "administered by us," hut "chosen of the churches to travel," &c. The union of the brother with St. Paul in this affair of the collection was done to guard against suspicions lur jurious "to the glory" of the Lord. It was also done in | Opposed to "of necessity," as "grudgingly" is opposed to "a cheerful giver"(Proverbs 22. 9; 11. 25 ; Isaiah 32. 8). 8. all grace —even in external goods, and even while ye bestow on others. [Bengel.] that—"In order that." God's gifts are bestowed on us, not that we may have them to ourselves, but that we may the more "abound in good works" to others, sufficiency—so as not to need the help of others, having yourselves from God "bread for your food" {v. 10). in all things— Greek, "In everything." every good work—of charity to others, which will be "your seed sown" (v. 10). 9. As it is written—realizing the highly blessed character portrayed in Psalm 112. 9. He—the "good man" (Psalm 112.5). dispersed—as seed sown with full and open hand, without anxious thought in what direction each grain may fall. It is implied also that he has always what he may disperse. [Bengel.] So in Psalm 112.9. the poor—The GreeA; word is here only found in New Testament, "one in straitened circumstances, who earns his bread by labour." The word usually employed means "one so poor as to live by begging." his righteousness—Here "beneficence:" the evidence of his being righteous before God and man. Cf. Deuteronomy oi'der to produce a "readiness" oq the part of Paul and the brother to undertake the of Uce which each, by himself, would have been less ready to undertake, for fear of suspicions arising (v. 20) as to their appropriation of any of the money, ao. Avoiding—taking precautions against tills. In this abundance in the case of this abundance. ai. LXX. (Proverbs 3. 4; Romans 12. 17). The oldest MSS. read, " For we provide." honest things "things honourable." 23, This second brother, Birks supposes to be Trophimus; for a Macedonian is not meant (ch. 9. 4): probably the same as was sent before with Titus (ch. 12.
18); and therefore sent from Ephesus, and probably an Ephesian: all this is true of Trophimus. oftentimes. . In many things—Join and translate as in the Greek, ' many times in many things." npoii the great confidence which I have in you—"through the great confidence WHICH HE HAS towards you." [Alford.] Bengel better supports English Version, "We have sent, &c., through the confidence which we feel in regard to your libererality." 23. fellow-hilper concerning you Greek, " fellow-worker towards you." our brethren—the two mentioned v. 18 and 22. messengers—rather, as the Greek, "apostles:" in the less strict sense (Acts 14. 14). of the churches—sent by the churches, as we are by the Lord (Philippians 2. 25). There was in the synagogue an eccle-
24. 13; Matthew 6. 1, "alms;" Greek, "righteousness." remaineth—unexhausted and unfailing. 10. Translate, as in Isaiah 5.5. 10, "He that minlstereth (supplieth) seed to the sower and bread for food" (?i<., "bread for eating"). minister—rather future, as the oldest MSS., "Sliall minister (supply) and multiply." your seed—your means for liberality, the fruits of your righteousness—the heavenly rewards for your Christian charity (Matthew 10.42). Righteousness shall be itself the reward, even as it is the thing rewarded (Hosea 10. 12; Matthew 5. 6; 6. 33). 11. Cf. v.S. bountifulness— Greefc, "single-minded liberality." Translated "simplicity," Romans 12. 8. causeth through us—Zi<., " worketh through us;" i.e., through our instrumentality as the distributors, thanksgiving—on the part of the recipients. 12. Greek, "The ministration of this public service (on your part) Is not only still further supplying the wants of the saints (besides the supplies from other quarters), but is abounding also (viz., in respect to relieving the necessities of others in poverty) through many thanksgivings to God." 13. by—through occasion of. experiment translate, " the experience." [Ellicott, Ac] Or, "the experimental proof" of your Christian character, afforded by "this ministration." tl»ey—the recipients, for your professed subjection— Greek, "for the subjection of your profession;" t. e., your subjection in accordance with your profession, in relation to the Gospel. Ye yield yourselves in willing subjection to the Gospel precepts, evinced in acts, as well as in profession, your liberal distribution— Greefc, "the liberality of your contribution in relation to them," <Sc. 14. Translate, "Themselves also with prayer for you, longing after you on account of the exceeding grace of God (resting) upon you." English Version Is, however, good sense: They glorify God (v. 13) by the experimental proof, <tc., "and by their prayer for you." But the Greek favours the former. 15. his unspeakable gift—the gift of His own Son, which Includes all other Inferior gifts (ch. 8. 9; RomiMis 8. 32). If we have received from God " His unspeakable gift," what great thing Is It, if we give a few perishing gifts for His sake? siastical officer, called "the angel of the Church," whence the title seems derived (cf. Revelation 2. 1), a*. The oldest MSS. read "[continue] manifesting to them in the face of the churches the manifestation of your love, and of our boasting on your behalf."
CHAPTER IX.
Ver. 1-15. Reasons for his Sending Titus. The Greater their Bountifulness, the more shali, be THE Return of Blessing to them, and Thanksgiving to God. 1. For—connected with ch. 8. 16: "Show love to the messengers of the churches; for as concerns the ministration for the saints, it is superfluous for me to write to you who are so forward already." write—emphatlcal : It is superfluous to write, for you will have witnesses present. [Bengel.] 2. ready a year ago—to send off the money, owing to the apostle's former exhortation (1 Corinthians 16. 1, 2). your muI— Greek, " the zeal from you," i. e., on your part; propagated from you toothers, provolied—j. e., stimulated, very many Greek, "the greater number," viz., of the Macedonians. 3. have I sent-we should say, " I send;" whereas the ancients put
It in the past, the time which It would be by the time tliat the letter arrived, the bretliren—(Ch. 8. 18, 22)—Titus and the two others, should be In vain in this belialf— "should be proved futile in this particular," however true In general (ch. 7.4). A tacit compliment, softening the sharp monition, as I aaid-as I was saying (v. 2). 4. if they of Macedonia-rather as Greek, "If Macedonians, unprepared—with your collection; see t). 2, "ready," Greek, "prepared." we, not to say ye Ye would naturally feel more ashamed for yourselves, than we (who boasted of you) would for you. confident boasting—The oldest MSS. nmd simply "confidence," viz.. In your liberality. 5. that tliey would go yititore—translate, " that they should," &c. whereof ye had notice before—rather, " promised before;" " long announced by me to the Macedonians" (u. 2). [Bengel.] "Your promised bounty." [Ellicott, Ac] not a» of covctou«ne*i translate, " not as matter of covetousness,'' which It would be. If you gave niggardly. 0. / *ay—Ellicott, Ac, supply the ellipsis thus: " But rememter this." bountifully— "witlt,"M " in blessings." The word Itself Implies a beneficent spirit
CHAPTER X.
Ver. 1-18. He Vindicates his Apostolic Authoriti against those who Depreciated him for his PkhsoNAL Appearance. He will makr his Power felt when he comes. He Boasts not, like them, heyond HIS Measure. 1. I Paul myself—no longer "wo," "us," " our" (ch. 9. 11) : / who am represented by depredators as "base," &.C., I, the same Paul, of my own accord "beseech you;" or rather "entreat," "exhort" you for yoxir sake. As " I beseech you" (a distinct Greek verb, v. 2) for ?)».(.' s<i>cc, by the mcckneM and gentleness of Christ— lie ineu in tfie giver (cf. v. 7, end), and the plural Implies the abundance and liberality of the gifts. "The reaping shall correspond to the proportions and spirit of the sowing "
PatU Vindicatei his Authority. 2 COEIKTHIANS X. ife Excuseth his Self-boasting. tlons these graces of Christespecially (Psalm 18.a5; Matthew tion of self, there knowledge of God Is wanting. [Bengel,.] Arrange the words following thus: "Bringing every thought (i.e., intent of the mind or will) into captivity to the obedience of Christ," i. e., to obey Clirist. The three steps of the apostle's spiritual warfare are : (1.) It demoli 1. 29), as oil account of his imitation of tliem in particular he was despised. [Grotius.] He entreats them by these, in order to show that though he must have recourse to more severe measures, he Is naturally inclined to gentle ones after Clirist's example. [Menochius.) "Jleekness" islies what Is opposed to Christ; (2.) it leads captive ; (;{.) it brings intoobedieuce to Clirist (Romans 1.5; 16.28). The "reasonings" (^English Version, "imaginations") are utterly "cast down." The " mental intents" (A'«,(/iw/t Feris more In tlie mind internally; "gentleness" in the external behaviour, and in relation toothers; for instance, the condescending yieldingness of a superior to an infesion, " thoughts") are taken willing captives, and tender the voluntary obedience of faith to Christ the Conqueror. 6. Translate, "Having ourselves (i. e., being) in readiness to exact punishment for all disobedience," &c. We have this in store for the disobedient: it will be brought into action In due time, when your obedience, itc. — He charitably assumes that most of the Corinthian Church will act obediently; therefore he says " youb obedience." But perhaps some will act otherwise; in order, thererior, tlie former uot insisting ou his strict rights. [Tkench.] Bbngel explains it, "By the meekness and gentleness derived by me from Chrisi," not from niy own nature: he objects to understanding it of Christ's meekness and gentleness, since nowliere else is "gentleness" attributed to Him. But though the exact Greek word is not applied to Him, tlie idea expressed by it is (ef. Isaiah
40. 11 ; Jlatthew 12. 19, 20). In presence—in personal appearance when present with you. base Greek, "lowly;" timid, humbly diffident: opposed to "bold." "Am" stands here by ironical concession for "am reputed to be" (cf. V. 10). 2. I beseecU you—Intimating that, as he can 6e«eec/t in letters, so he can be severe in their presence, tliat I may not be—that I may not have to be bold, &c. wltJi tUat confidence that authoritative sternness. I think— I am minded to be. as if we walked according to the flesh—His Corinthian detractors judged of him by themselves, as if he were influenced by fleshly motives, the desire of favour or fear of giving offence, so as not to exercise his authority when present. 3. For—Reason why they should regard him " beseeching" them {v. 2) not to oblige him to have recourse to "bold" and stern exercise of authority. " We walk in the flesh," and so in weakness: but not "ACCORDING TO the flesh" {v. 2). Moreover, though we WALK in it, we do not war according to fore, to give all an opportunity of joining the obedient, he will not prematurely exact punishment, but wait until the full number of those gathered out to Christ has been "completed," and the remainder have been proved incorrigible. He had acted already so at Corinth (Acts 18. 6-11; cf. Exodus 32. 34; Matthew 13.28-50). 7. Do ye regard mere outward appearance (mere external recommendations, personal appearance, voice, manner, oratory of teachers present face to face, sucli as they admired in the false teachers to the disparagement of Paul, V. 10; Note, ch. 5. 12)? Even in outward bearing when I shall he present with you (in contrast to " by letters," v. 9)
I will show that I am more really armed with the authority of Christ, than those who arrogate to themselves the title of being peculiarly "Christ's" (1 Corinthians 1.
12). A Jewish emissary seems to have led this party, let hlin of himself think tliis again—He may "of himself,'' without needing to be taught it in a more severe manner, it. A double contrast or anlit Uesis. "They who accuse us of walking after the flesh, shall find [to their cost] that we do not ivar after the flesh ; therefore compel us not to use our weapons." [Alford.] 4. A confutation of those who try to propagate their creed by force and persecution by " thinking again," arrive at " this" conclusion, " that even as," &c. St. Paul modestly demands for himself only an equal place with those wliom he had begotten in the Gospel. [Bengel.] 8, "For even if I were to boast somewhat more exceedingly (than I do, v. 3-C) of our (apostolic) authority (u. 6; ch. 13. 10) ... I should not be put to shame (by the fact; as I should be if my authoi ity proved to be without foundation: niy threats of punislinieut not being carried into efl"ect). for edification . . . not for . . . destruction— GreeA, "for building up . . . not for . . . cast-- ING DOWN" (the same Greek as in v.b): the image of a building as in v. i, 5. Though we "cast dowu reasonings," this is not in order to destroy, but really to build up. ("edify"), by removing those things which are hinderauces to edification, and testing what is unsound, and. putting together all that is true in the buildiug. [ChbysosTOM.] 9. I say this lest I should seem to be terrifying, you, as children, with empty threats. [Bengel.] Estius; explains, " I might boast more of my authority, but Iforbear to do so, that I may not seem as If," &c. But this eU llpsis Is harsh: and v. 10, 11 confirm Bengel's view, IOj letters—Implying that there had been already more letters of St. Paul received by the Corinthians than tJie one we have, viz., 1 Corinthians ; and that they contai ned strong. reproofs, say they Greek, "says one," "such a one" («.
(cf. Luke 9. 51-56). carnal translate, "fleshly," to preserve the allusion to v. 2, 3. weapons—for punishing offending members (d. 6; 1 Corinthians 4. 21; 5. 5, 13); boldness of speech, ecclesiastical discipline (v. 8 ; ch. 13. 10), the power of the word, and of the sacraments, the various extraordinary gifts of the Spirit, mighty through God— Greek, " mighty to God," i. e., mighty before God : not liumanly, but divinely powerful. The power is not ours, but God's. Cf. " fair to God," i". e., divinely fair (Margin, Acts
7. 20). Also above (ch. 2. 15), " unto God a sweet savour." "The efllcacy of the Christian religion proves its truth." [Bengel,.] pulling down—As the Greek is the same as in V. 5, iranjtae, "casting down." Cf. Jeremiah I. 10: the Inspired servants of God inherit the commission of the Old Testament prophets, strongholds—(Proverbs 21. 22) —viz., in which sinners entrench themselves against reproof; all that opposes Itself to Christ; the learning, and eloquence, and philosophical subtleties on which the Corinthians prided themselves. So Joshua's trumpet blast was "mighty" under God to overthrow the walls of Jericho. 5. ImagUnatlong-rather, "reasonings." Whereas, "thought" expresses men's own purpose and determination of living after their own pleasure. [Tittm.] high thing—So it ought to be tramlaled, Romans 8. 39. A distinct Greek word from that In Ephesians 3. 18, "height," and Revelation 21. 16, which belongs to God and heaven from whence we receive nothing hurtful. But "high thing" Is not so much "height" as something made high, and belongs to those regions of air where the powers of darkness "exalt themselves" against Christ and us (Ephesians 2. 2; 0. 12; 2 Thessalonians 2. 4). exalteth itself—2 Thessalonlans 2. 4 supports English Version rather than the translation of Ellicott, Ac, " is lifted up." Such were the high towers of Judaic self-righteousness, philo Hophlc speculations, and rhetorical sophistries, the "knowledge" so much prized by many (opposed to " the knowledge of God"), which endangered a section of the Corinthian Church, against the knowledge of God—True knowledge makes men humble. Where tliere is exalta67
11) seems to point to some definite individual. Of. Galatians 5. 10; a similar slanderer was in the Oalatiau Church, weak—(Ch. 12.7; 1 Corinthians 2.3.) There was nothing, of majesty or authority in his manner; he bore himself tremblingly among them, whereas the false teachers spoke with authoritative bearing and language. 11. tbink tlti* —" consider this." aucti will we be—or " a.re," in general, not merely shall we be at our next visit., la.." W-e do not presume (irony) to judge ourselves among, or in comparison with, some of them that commend themselves." The charge falsely brought against him of oommcnding himself (ch. 3. 1 ; 5. 12), really holds good of the false teachers. The phrase, "judge ourselves of the number," is drawn from the testing of athletes and senators, the " approved" being set down on the roll. [Wahl.] maasuring tliemselve* by themselves — " amonflr themselves:" to correspon<l to the previous verb, "Judge ourselves .anioni; them." lu31S i/e that Gloridh, should Glory in the Lord. 2 CORIXTIIIAXS XL Tlie Aposlle i,- Forced iv Commend Uituei}.
OF HIM, HE IS Obliged to Comaiknd Himself as m MANY Respects Superior. 1. Would to (ioA—trmslate as Greek, "I would that." bear with me— I may ask not unreasonably to be borne witli; not so the false apostles
Biead of measuring themselves by the public standard, they measure themselves by one made by themselves: they do not compare themselves with others who excel them, but with those like themselves: hence their hit;h self-esteem. The one-eyed is easily king among the blind, are not wise—with all their boasted "wisdom" (V. 4, 20). my—Not in the oldest MSS. folly—The Greek is a milder term than that for " foolishness" in 1 Corinthians 3. 19; Matthew 5. 22; 25. 2. Tlie Greek for "folly" here Implies imjrrudence ; the Greek lor " foolishness" includes the idea of pei~cersi1y and wickedness, and Indeed bear—A request (so v. 10). But the Greek and the sense favour the Zranstoion, " But indeed (I nceil not wish it, for) yeiio bear with rae;" still I wish you to bear with me further, whilst I enter at large into self-commendations. 3. For I am jealous—The justification of his self-commendations lies in his zealous care lest they should fall from Clirist, to whom he, as " the friend of the Bridegroom" (John 3. 29), has espoused them ; in order to lead them back from the false apostles to Christ, he is obliged to boast as an apostle of Christ, in a way which, but for the motive, would be "folly." godly jealousyZi<., "jealousy of God" (cf. ch. 1. 12, " godly sincerity," lit., "sincerity of God"). "If I am immoderate, I am immoderate to God." [Benoel.] a jealousy which has God's honour at heart (1 Kings 19. 10). I . . . espoused you—St. Paul uses a Greek term applied properly to the bridc(/room, jant as he ascribes to himself "jealousy," a feeling properly belonging to the husband; so entirely does he identify himself with Christ, present you as a chaste virgin to Christ—at His coming, when the heavenly man-iage shall take place (Matthew 25. 6; Revelation 19. 7, 9). Wliat St. Paul here says he desires to do, viz., " present" the Cliurch as "a chaste virgin" to Christ, Christ Himself is said to do in the fuller sense. Whatever ministers do el Teclively, is really done by Christ (Ephesians 5. 27-32). The espoiisalt are going on now. He does not say "chaste virgins;" for not individual members, but the wtiole body of believers conjointly constitute the Bride. 3. I fear-(ch. 12. 20)—not inconsistent witli love. His source of fear was their yielding character, subtllty—the utter foe of the "simplicity" which is intent on one object, Jesus, and seeks none "other," and no "other" and dif Terent Spirit (v. 4); but loves him with tender singleness op affection. Where Eve first gave way, was in mentally harbouring for a moment the possibility insinuated by the serpent, of God not having her truest interests at heart, and of this " other" professing friend being more concerned for her than God. corrupted— so as to lose their virgin purity through seducers (v. 4). Tlie same Greek stands for "minds" as for "thoughts" (ch. 10.5, where see note); intents of the will, or mind. The oldest MSS., after "simplicity," add, "and the purity" or " chastity." in Christ— rather, " that is tmvards Christ." 4. If, Ac—which in /act (1 Corintliians 1. 19-20), they are anytliing but "wise." 13. not l>oa8t witlioKt measure— Crei?/?, "to unmeasured bounds." There is no limit to a man's high opinion of himself, so long as he measures himself by himself (v. 13) and his fellows, and does not compare himself with his superiors. It marks personal character of this Epistle that the word "boast" occurs twenty-nine times in it, and only twenty-six times in all the other Epistles put together. Undeterred by tlie charge of vanity, he felt he must vindicate his apostolic authority by facts. [CokyBEARE and HowsoN.] It would be to "boast of things without our measure," were we to boast of conversions made by "other men's labours" (u. 15). distributed—apportioned. [Alfokd.] a measure—as a measure. [AlroRD.] to reach—" that we should reach as far as even to you:" not that he meant to ^o no further (v. 16; Romans
15. 20-21). St. Paul's " measure" is the apporiionment of his sphere of Gospel labours -ruled for him by God. A " rule" among the .so-called "apostolic canons" subsequently was, tliat no bishop should appoint ministers beyond his own limits. At Corinth no minister ought to have been received without St. Paul's sanction, as Corinth was apportioned to him by God as Ms apostolic sphere. The Epistle here Incidentally, and therefore undesignedly, confirms the independent historj the Acts, which represents Corinth as the extreme limit as yet of his preaching, at which he had stopped, after he had from Philippi passed southward sncce-ssively through Amphipo,,„, Apollonia, Thes.salonica, Berea, and Athens. [Paiey's Horce Pau-
Zinte.] 14:. "We are not stretching ourselves beyond our measure, as (we should be) if we did not reach unto you : (but we do), for as far as even to you have we come in preaching the Gospel." 15, " Not boasting to unmeasured bounds (i. e., not exceeding our own bounds by boasting) of (lit., "in") other men's labours." when—"as your faith goes on increasing." The cause of his not yet reaching with the Gospel the regions beyond Corinth, was the weakness as yet of their faith. He desired not to leave the Corinthians before the proper time, and yet not to put olf preaching to others too long, enlarged toy yoii — Greek, "In your case." Our success in your case will give us an Important step towards further progress beyond you (v. 16). according to our rule—according to our divinely-assigned apportioninent of the area or sphere of our work; for "we stretch not ourselves beyond our measure" (v. 14). abundantly — Greek, " unto exceeding abundance:" so as to exceed the limits we have yet reached (v. 16). 16. To—i. e., so as to preach . . . beyond you (and) not to boast, &c. In another man's line of things made ready to our hand—Do not connect "line of things," &c. ; but "boast of things," Ac. To make this clearer, arrange the words thus, "Not to boast as to things (already made by the preaching of others) ready to our hand in anotlier man's line (i. e., within the line, or sphere of labour, apportioned by God to another). 17. glorietli —translate, to accord with v. 16, "boasteth." In contrast to his opponents' practice of boasting in another's line or sphere, St. Paul declares the only true boasting Is in the Lord (1 Corinthians 1. 31; 15. 10). IS. (Proverlis 27.2.) whom the Lord commendetli— to whom the Lord has given as his "Epistle of commendation," the believers whom he has been the Instrument of converting: as was St. I'ftul's case (ch. 3. 1-3). Is approved — can stand tlie test of the final trial. A metaphor from testing metals (Romans 16.10; 1 Corinthians 11.19). So on the other hand those finally rejected by the Lord are termed '^reprobate silver" (Jeremiah 0. 30). is Impossible. However, if it were possible, ye might then bear with them (see Note, r\ 1). Rut there can be no neiv Gospel; there is but the one which I first preached; therefore it ought not to be " borne" by you, that the false teachers should attempt to supersede me. he that Cometh—the high-sounding title assumed by the false teachers, who arrogated Christ's own peculiar title (Greek, Matthew 11. 3, and Hebrews 10. 37), "He that is coming." Perhaps he was leader of the party which assumed peculiarly to be "Christ's" (ch. 10. 7; 1 Corintliians 1. 12); hence hisassumptlon of the title, preachcth . . . i-eceive —is preaching . . . ye are receiving. Jesus—the " Jesus" of Gospel history. He therefore does not sa.y "Christ," which refers to the otnce. another . . . another— Ceeit, "another Jesns ... a different Spirit ... a different Go.spel." ylMO^/ier implies a distinct Individual of the same kind ; different implies one quitedistiiict in kind, which ye have not received—from us. Spirit . . . received . . . Gospel . . . accepted—The will of man is jiassivo In receiving the "Spirit;" but it is actively concurrent with the will of God (which goes before to give tin? good will) in ACCEPTING the "Gospel." ye mlht well bear with him — There would be an excuse for your conauct, though a bad one (for yo ought to give heed to no Gospel other than what ye have already heard from ine, Galalluusl. 6, 7); but the fal.se teachers do not even prel«n(l
CHAPTER XI.
Vcr. 1-3!?. TiTuotiaii Jkai.ousy over the Corinthians, WHO MADE MORE ACCOUNT OF THE FALSE ,\ POSTI.ES THAN PauFs Equality with the Chief Apostles, 2 CORIKXHIANS XI. and his Superiority to the False Ones. they have "another Jesus" and a "different Gospel" to bring before you; tliey merely try to supplant me, your accredited Teacher. Yet ye not only " bear with" them, but prefer them. 5. For— my claim is superior to that of the false teachers, "For," &c. I suppose— I reckon. [Ai-roKD.] I was not Greek, " That I have not been, and am not." the very chiefest apostles—James, Peter, and John, the witnesses of Christ's transfiguration and agony In Gethsemane. Rather, "those overmuch apostles," those surpassers of the apostles in their own esteem. This sense is proved by the fact that the context contains no comparison between him and the apostles, but only between him and the false teachers ; v. 6 also alludes to these, and not to the apostles; cf. also the parallel phrase, "false apostles" {Note, v. 13, and ch. 12. 11). [Alford.] 6. rude Greek, "a common man;" a "laic;" not rhetorically trained; unskilled in finish of diction. 1 Corinthians 2. 1-4, 13; ch. 10. 10, 11, shows his tvords were not without weight, though his "speech" was deficient in oratorical artifice. "Yet I am not so in my knowledge" stopped as regards me." [Alford.] 11. Love is often offended at its favours being not accepted, as though the party to whom they are offered wished to be under no obligation to the offerer. Xi. I will do— I will continue to decline help, occasion— " the occasion," viz., of misrepresenting my motives, whicli would be afforded to my detractors, if I accepted help, that wherein they glory they may be foundevenas we—Bengel joins this clause with " the occasion," ti(2., 0/ fif Zorv/infir or boasting; tlie occasion "that they maybe found (a point wherein tliey glorj') even as we," i. e., quite as disinterested, or virtually, quite as gain-seeking and self-seeking. It cannot mean that the false teachers taught gratuitously even as Paul (cf. V. 20; X Corinthians 9. 12). Alford less clearly explains by reference to v. 18, &c., where the "glorying " here is taken up and described as " glorying after the flesh ;" thus it means, that in the matters of whicli tliey boast they may be found even as we, i. e., we may be on a fair and equal footing; that there may be no adventitious comparisons made between us, arising out of misrepresentations of my course of procedure, but that in every matter of boasting we may be fairly compared and judged hy facts; for(ii. 13) realities they have none, no weapons but misrepresentation, being false apostles. 13. For—Reason why he is unwilling they should be thought like liiin. [Bengel.] such —they and those like them, false apostles—those " overmuch apostles" {Notev.5)a.re no apostles at all. deceitful workers—pretending to be " workmen " for the Lord, and really seeking tlieir own gain. 14. is transformed— rather, "transforms himself" (cf. Job 1.6); habitually; the flrst occasion of his doing so was in tempting Eve. "Himself" is emphatioal: If their master himself, who is the " prince of darkness," the most alien to light, does so, it is less marvellous in the case of them who are his servants (Luke 22. 54; Ephesians 6. 12). 15. no great thing—no difficult matter, if his ministers also—as well as himself, righteousness—answering to " light " (v.
(ch. 12. 1-5 ; Ephesians 3. 1-5). liave been . . . made manifest—Read witli the oldest MSS., "We have made things (Gospel truths) manifest," thus showing our "knowledge." English Version would mean, I leave it to yourselves to decide whether I be rude in speech, &c. : for we have been thoroughly {lit., "in everything") made manifest among you {lit., "in respect to you;" "in relation to you"). He had not by reserve kept back his "knowledge" in Divine mysteries from them (ch. 2. 17; 4. 2; Acts
20. 20, 27). In all things—The Greek lather favours the translation, " among all men ;" the sense then is, we have manifested the whole truth among all men with a view to your benefit. [Alford.] But the Ci'eefc in Philippians
4. 12, "In each thing and in all things," sanctions English Version, which gives a clearer sense. 7. Have I lit., "Ob have I?" Connected with last verse, "Or will any of you make it an objection that I have preached to you gratuitously?" He leaves their good feeling to give the answer, that this, so far from being an objection, was a decided superiority in him above the false apostles
14); the manifestation wherewith God reveals Himself in Christ (Matthew 6.33; Romans 1.17). end— the test of things is the end which strips off every specious form into which Satan's agents may now " transform " themselves (i Corinthians 9. 6-15). abasing myself—in my mode of living, waiving my right of maintenance, and earning it by manual labour; perhaps with slaves as his fellowlabourers (Acts 18. 3; Philippians 4. 12). ye . . . exalted — spiritually, by your admission to Gospel privileges, because—" in that." Gospel of God—" of God" implies (cf. Philippians 3. 19. 21). according to their works—not according to tlieir pretensions. 16. I say again—again taking up from i>. 1 the anticipatory apology lor his boasting, if otherwise—but if ye will not grant this; if ye will think me a fool, yet as a fool—" yet even as a fool receive me;" grant me the indulgent liearing conceded even to onesusiected of folly. The Greek denotes one who does not rightly use his mental powers; not having the idea of blame necessarily attached to it; one deceived by foolish vanities, yet boasting himself [Tittm.] {v. 17, 19). that I—The oldest MSS. read, "that I, too," viz., as well as they, may boast myself. 17. not after the Lord by i7isjnred guidance he excepts this " glorying " or " boasting " from the inspired autiioritativeness which belongs to all else that he wrote ; even this boasting, though undesirable in itself, was permitted by the Spirit, taking into account
Its Divine glory to which they were admitted, freely " without charge." 8. I robbed—t. e., took from them in order to spare you more than what was their fair share of contribution to my maintenance, e. g., the Philippian Church (Philippians 4. 15, 16). wages—"subsidy." to do yousei-vlce Greek, " with a view to ministration to you ;" cf. "supplied" {Greek, "in adrfrtion "), t). 9, implying, he brought with him from the Macedonians, supplies towards his maintenance at Corinth ; and (v. 9) when those resources failed {" when I wanted ") he received a ne>v supply, whilst there, from the same source. 9. wanted—" was in want." chargeable Greek, "burdensome," lit., "to torpify," and BO to oppress. Jerome says it is a Cilician word (ch. 12. 14, its aim, viz., to draw off the Corintliians from their false teachers to the apostle. Therefore this passjsge gives no proof that any portion of Scripture is uninspired. It merely guards against his boasting being madea justification of boasting in general, which is not ordinarily "after the Lord," i. e., consistent with Ciiristian huuiility. foolishly Greek, " in foolishness." conlidence of boasting
16). the brethren which came—rather, as Greek, " the brethren when they came." Perhaps Tim otheus and Silas (Acts 8. 1, 5). Cf. Philippians 4. 15, 16, wliich refers to donations received from the Philippians (who were in Macedonia) at two distinct periods (" once and again "), one at Thessalonica, the other after his departure fronri Macedo- (cli. 9. 4). 18. many—including the "false teachers." after the flesh—as fleshly men are wont to boast, viz., of external advantages, as their birtli, doings, Ac. (ct v. 22).' I will glory also—i. e., I also will boast of suclifleshly advantages, to sliow you that even in these I ain not their inferiors, and tlierelore ought not to be supplanted by tliem in your esteem; though these are not wliat I desire to 3lory in (cli. 10. 17). 19. gladly—willingly. Irony. A plea why they should " bear wilh " (v. 1) him in his folly, nia, that is, when he came into Achaia to Corinth (from the CImrch in whicli city he would receive no help); and this "in the beginning of the Gospel," i. e., at its flrst preaching in these parts. Thus all tliree, tlie two Epistles and history, mutually, and no doul)t undesignedly, coincide ; a sure test of geiuiineness. supplieil Greek, " supplied in addition," viz., in addition to tlieir former contributions; or as Bexgel, in addition to the supply obtained bj' my own manual labour. 10. OrVeefc, "There Is i. e., boasting ; ye are, in sootii, so " wise" (1 Corinthians (the) truth of Clirist in me that," Ac. (Konians 9. 1). no man shall atop me of—Theoldefit MBS. re.'ui, "ThlsboastIng shall not be »hxU (t. e., stopped) as regards me." "BoastJug Is as It were personified . . . shall not have Its mouth
4. K, 10; St. Paul's real view of their wisdom was very diflerent, 1 Corintliians 3. 1-1) yourselves tiiat yc can "bear with" the folly of others more coruplacently. Not only can ye do so, but ye are actually doing tliis and more.
Jtani's Service for Christ 2 COEINTIIIAXS XII. makes him far Superior to Others. brethren—(Galatians 2. 4.) 37. fastings vohintary, in order to kindle devotions (Acts 13.2, 3; 14.23; I Coriutliians 9. 27); for they are distinguished from "hunger and th li st," which were rni'o2u>ito»-j/. [Grotius.] See, however. Note, ch. 6. 5. Tlie context refers solely to hardships, not to self-imposed devotional mortification. " Hunger and thirst" are not synonymous with " foodlessness" (as the Greek ot " fasting" means), but are its consequences, cold . . . nakedness— "cold" resulting from "nakedness," or insufficient clothing, as the Greek often means: as " hunger and thirst" result from "foodlessness." (Cf. Acts 28. 2; Romans 8. 35.) "When we remember that he who endured all this was a man constantly suflering from infirm health (2 Corinthians 4.7-12; 12.7-10; Galatians 4. 13, 14), such heroic self-devotion seems almost superhuman." [Conybeake and HowsoN.J 38. without —" Beside" trials falling on me externally, iast recounted, there is "that which cometh upon me {lit., the impetuous concourse to me of business ; properly, o crowd rising up against one again and again, and ready to bear him down), the care of all the churches" (including tho.se not yet seen in the flesh, Colossians 2. 1) : an internal and more weighty anxiety. But the oldest MSS., for " that which cometh," read, "the pressure:" " thepressing care-taking" or "inspection that is upon me daily." Alford translates, "Omitting what is besides;" viz., those other trials besides those recounted. But the Vulgate, Estius, and Bengel, support Engliih Version, the care—The Greek implies, "my anxious solicitude for all the churches." 39. I . . . weak-in condescending sympathy with the weak (1 Corinthians 9. 22). " Care generates sympathy, which causes the minister of Christ personally to enter into the feelings of all his people, as If he stood in their position, so as to accommodate himself to all." [Calvin.] offended—by some stumbling-block put in his way by others: the "weak" is most liable to be "offended." 1 burn not—The "I" in the Greek Is emphatic, which It is not in the former clause, "I am not weak." I not only enter into the feeling of the party offended, but / burn with indignation at the offender, I myself taking up his cause as my own. "Who meets with a stumbling-block and I am not disturbed even more than himself." [NeanDER.] 30. glory of . , . Infirmities— A striking contrast! Glorying or boasting of wlmt others make matter of shame, viz., infirmities; for instance, his humbling mode of escape in a basket (v. 33). A character utterly incompatible with that of an enthusiast (cf. ch. 12. 5, 9, 10). 31. This solemn asseveration refers to what follows. The persecution at Damascus was one of the first and greatest, and having no human witness of it to adduce to the Corinthians, as being a fact that happened long before and was known to few, he appeals to God for its truth. Luke (Acts 9. 25) afterwards recorded It (cf. Galatians 1. 20). [Bengel.] It may also refer to the revelation in ch. 12. 1, standing In beautiful contrast to his liumiliutlng escape from Damascus. 33. governor— For—Ye may wiU " bear with " fools ; for ye even " bear with " oppressors. Translate, "Ye bear with them." a innn —as the false apostles do. bring you luto bondage—to himself. Tramlale " brings," not " bring ;" for tlie case is not merely a supposed case, but a case actually then occurring. Also " devours " (viz., hy exactions, Matthew 23.
14; Psalm 53. 4), "takes," "exalts," "smites." take-o/ i/ou—So the Greek for " take " is used for " take away from" (Revelation 6. 4). Alford translates, as in ch. 12. Ifi, "catches you." exalt Uimself—under the pretext of apostolic dignity, smite yoii on the face—under the pretext of Divine zeal. The height of Insolence on their part, and of servile endurance on yours (1 Kings 22.24; Nehemiah
13. 2.5; Luke 22. 64; Acts 23. 2; 1 Timothy 3. 3). 31. as concerning reproacli—rather, " by way of dishonour (i. e., self-disparagement) I say it." as tlioiigli we . . . weak in not similarly {v. 20) showing our power over you. " An Ironical reminiscence of his own abstinence when among them from all these acts of self-exaltation at tlieir expense " [as if such abstinence was weakness]. [Alford.] The "we" is emphatically contrasted with the false teachers who so oppressively displayed their power. I speak so as though we had been weak when with you, because we did not show our power this way. Howbeit (we are not really weak; for), whereinsoever any is bold, &c., I am bold also. 3,3. Hebrews . . . Israelites . . . the seetl of Abraliain—A climax. " Hebrews," referring to the language Knd. nationality ; "Israelites," to the ^fteoei-ac^/ and descent from Israel, the " prince who prevailed witli God " (Romans 9. 4); "the seed of Abraham," to the claim to a share in the Messiah (Romans H. I ; 9. 7). Cf. Philippians 3.
5, "An Hebrew of the Hebrews," not an Hellenist or Greekspeaking Jew, but a Hebrew in tongue, and sprung from Plebrews. 33. I speak as a fool—ratlier, as Greek, " I speak as if beside myself;" stronger than "as a fool." 1 am more—i'i2., in respect to the credentials and manifestations of my ministry, more faithful and selfdenying; and richer in tokens of God's recognition of my ministry. Old authorities read the order thus, " In prisons above measures, in stripes more abundantly" {Engijlish Version, less accurately, "more frequent"). Acts 16.
%i, Ac, records one case of his imprisonment with stripes. Cl,ement (1 Epistle to Corinthians) Aescrihos him as having suffered bonds seven times. In death oft—(Ch. 4. 10; Acts 9.23; 13.50; 14. .5, 0,19; 17.5,13.) 34. Deuteronomy 2.5. 3 ordained that not more than forty stripes should be Inflicted. To avoid exceeding this number, they gave one short of it: thirteen strokes with a treble lash. [Benoei,,.] This Is one of those minute agreements with Jewish usage, which a forger would have not been likely to observe. 35. The beating by Roman magistrates at Pliillppl (Acts 16. 23) is the only one recorded in Acts, wlilch does not profess to give a complete Journal of his life, but only a sketch of it in connection with the design of the boolt, viz., to give an outline of tlie history of tlie Gospel Churcli from its foundation at Jerusalem, to the period of its reaching Rome, the capital of the Gentile world, once was I stoned—(Acts 14. 19.) thrice . . . shipwreck— before the shipwreck at Melita (Acts 27). Probably in some of his voyages from Tarsus, where he stayed for some time after his conversion, and from which, as being a seafaring place, he was likely to make missionary voyages
GreeA.-, " Kthnarch :" a Jewish ofllcer to wliom heathen rulers gave authority over Jews In large cities where they were numerous. He was In this case under Aretas, king of Arabia. Damascus was In a Roman province. But at this time, .38 or 39 A. d., three years after St. Paul's conversion, .36 a.d., Aretas, against whom the empercft Tiberius as the ally of Herod Agrippa had sent an army under Vitellius, had got possession of Damascus on the death of the emperor, and the consequent interruption of Vitellius' operation.s. His possession of it was put an end to Immediately after by the Romans. [NkanDER.] Rather, It was granted by Caligula (38 A. D.) to Aretas, whose predecessors had possessed it. This is proved by our having no Damascus coins of Caligula or Claudius, though we have of their Immediate Imperial predecessors and successors. [Alford.] to adjoining places (Acts 9. 30; 11.25; Galatlans 1. 21). a night and a day ... In tlie dee]!—probably In part swimming or in an open boat. 36. In—rather, " By connected with v. 23, but now not with " in," as there, and as in v. 27, where again he passes to tlie idea of surrounding circumstances or environments. [Ai,.kokd, ElLrcOTT, (Sic] waters—rather, as Greek, "rivei's," viz., perils by the flooding of rivers, as on the road often traversed by Paul between Jerusalem and Antloch, crossed as it is by the torrents rushing down from Lebanon. So llie traveller Hpon lost his life, robbers—perhaps In his journey from Ptrgu to Antloch In Pisldla. Plsldlii was notorious for robbers; as Indeed were all the mountains
CHAPTER XII.
Ver. 1-21. Revelations in which he might Glort: BUT HE rather GLORIES IN INFIRMITIES, AS OALLINO FORTH Christ's Power: Signs or his Apostleship: tiiat divided the high land of Asia from the sea. tite heathen-Gentiles. In the city—Damascus, Acts 9. 24, 2!i; Jerusalem, Acts 9. 29; Ephesua, Acts 19. 23. false 318
Revelations in which to Glory, 2 CORIJS'THIANS XII. but Paul Glorielh in his Injirmitm.
His Disinterestedness: Not that he is Excusi>-q HIMSELF to them; BUT HE DOES ALL FOR THEIR GOOD, contrast the "iuflrmities" of the latter, that Christ might have all the glory, e. For—Not but tliat I might gloiy as to "myself" (r. 5); "for if I should desire to glory, I shall not be a fool ;" for I liave things to glory, or boast of which are good matter lor glorying of (not mere exlernal fleshly advantages whicli when he gloried in (ch. 11.) he termed sucli glorying " folly," ch. 11. 1, 16, 17). think of me— Gi'eeft, "form his estimate respecting me." hear-
LP.aT HE SHOULD FIND THEM NOT SUCH AS HB DESIKED, AND SO SHOULD HAVE TO BE SEVERE AT HIS COMING.
1. He proceeds to illustrate the "glorying ia infirmities" (cli. 11. 30). He gave one instance wliich might expose htm to ridicule (ch. 11.33); he now gives another, but this one connected with a glorious revelation of wliich it was the sequel: but he dwells not on the glory done to himself, but on the infirmity which followed it, as displaying Christ's power. The oldest MSS. read, "I MUST NEEDS boast (or glorj-) though it be not expedient; for I will come." The "for" gives a proof tliat it Is "not exiiedient to boast:" I will take the case of revelations, in which if anj'where boasting might be thought liarniless. etJi of me Greek, " heareth aught from me." Whatever haply he heareth from me in person. If on account of healing a cripple (Acts 14. 12, 13), and shaking ofl' a viper (Acts 28.), the people thought him a god, wliat would tin y have not done, if he had disclosed those Tevelatiuus? [EsTius.] I wish each of you to estimate me hy " wlial he sees" my present acts and "hears" my teaching to be; not by my boasting o{ past revelations. Tliey who allow themselves to be thought of more highly than is lawlul, defraud themselves of the honour which is at God's disposal [Bengel] (John 5. 44; 12. 43). 7. exalted above measure— GreeA;, " overmuch uplifted." How dangerous must self-exaltation be, when even the apostle required so much restraint! [Bengei..] abnndauce— &'cec/c, " the excess;" exceeding greatness, given . . . me— tiiz., by God (Job 5.6; Philippians 1.29). thorn in the tlesh— (Numbers 33. 55; Ezekiel 28. 21.) Alford thinks it to be the same bodily aflliclion as in Galatians 4. 13, 14. It certainly was sometliing personal, affecting him individually, and not as an apostle : causing at once acute •pain (as "thorn" implies) and i/iamc ("buffet:" as slaves are Visions" refers to things see/i; "revelations," to things lieard (cf. 1 Samuel 9. 15) or revealed in any way. In "visions" their signification was not always voucli Fafed; in "revelations" there was always an unveiling of truths before hidden (Daniel 2. 19, 31). All parts of Scripture alike are matter of inspiration; but not all of revelation. There are degrees of revelation; but not of inspiration, of—t. e., from the Lord; Christ, r. 2. 3. Translate, "I know," not "I knew." a man—meaning himself. But he purposely thus distinguishes between the rapt and glorified person of v. 2, 4, and liim- «e?/the infirmity-luden victim of the "thorn in the flesh" (v. 7). Such glory belonged not to Aim, but the weakness did. Nay he did not even know whether he was in or out of the body when the glory was put upon him, so far was the glory from being his. [Alfokd.] His spiritual feted, 1 Peter 2. 20). messenger of Satan—who is permitted by God to afllict His saints, as Job (Job 2. 7; Luke
13. 16). to buffet me—In Greek, present; to buffet me even now continuously. After experiencing tlie state of the blissful angels, he is now exposed to the influence of an evil angel. The chastisement from hell follows soon upon the revelation from heaven. As his siylU and hearing had been ravished with heavenly " revelations," ^o his touch self was his highest and truest self: the flesh with its infirmity merely his temporary self (Romans 7. 25). Here, however, the latter Is the prominent thought. In Clirist —a Christian (Romans 16. 7). above — rattier, simply '• fourteen years ago." This Epistle was written 55-57 A. D. Fourteen years before will bring the vision to 41-43 a. d., the time of his second visit to' Jerusalem (Acts 22. 17). He had long been intimate with the Corintliiaus, yet had never mentioned this revelation before: it was not a matter lightly to be spoken of. I cannot fell—rather as Greek, "I know not." If in the body, he must have been caught up bodily ; if oxit of the body, as seems to be Paul's opinion, his spirit must have been caught up out of the body. At all events he recognizes the possibility of conscious receptivity in disembodied spirits, cauglit np— Is pained with tlie "thorn in the flesh." 8. For—"concerning this thing." thrice—To his first and second prayer no answer came. To his third the answer came, which satisfied his faith and led him to bow his will to God's will. So Paul's master, Jesus, thrice prayed on the Mount of Olives, in resignation to the Father's will. The thorn seems (from v. 9, and Greek, v. 7, " that he may buffet me ") to have continued with Paul when he wrote, lest still he should be "overmucii lifted up." the Lord—Christ. Escape from the cross is not to be sought even indirectly from Satan (Luke 4. 7). " Satan is not to be asked to spare us." [Bengel.] 9. said—Hi., " He hath said:" implying that his answer is enougli. [Alford.] is sufficient-Tlie (Acts 8. 89.) to the third heaven—" even to," <Sc. These raptures (note the plural, "visions," "revelations") had two degrees: first he was enxight uji " to the third heaven," and from thence to "Paradise" {v. 4) [Clemens AlexanDRINUS, atromala 5. 427], which seems to denote an inner recess of the third heaven [Bengel] (Luke 23. 43 ; Revelation 2. 7). St. Paul was permitted not only to " hear" the things of Paradise, but to see also in some degree the things of the third heaven (cf. " visions," v. 1). Tlie occurrence TWICE of "whether in the body, <to., I know not, God knoweth," and of "lest I should be exalted above measure," marks two stages in the revelation. " Ignorance of the mode does not set aside the certain knowledge of the fact. The apostles were ignorant of many things." [Uenqel.] The first heaven is that of the clouds, the air trial must endure, but the grace shall also endure and never fail thee [Alford] {Deuteronomy 33. a5). The Lord puts the words into Paul's mouth, that following them up he might say, "O Lord, tliy grace is sufl Scient lor me." [Bengel.] my strengtlL Greek, " power." Is made perfectlias its most perfect manifestation, in weaknessDo notask for sensible strength, for my power is perfected in man's " strength lessness " (so the Greek). The "lor" implies, tliy " strengthlessness " (the same Greek as is translated "weakness;" and in v. 10, "infirmities") is tlie very element in which my "power" (which moves coincident with "my grace") exhibits itself more perfectly. So that Paul instead of desiring tlie infirmity to "depart," "lather" henceforth "glories in infirmities, that the power of Christ may rest ( Greek, ' tabernacle upon ;' cover my Infirmity all over as with a tabernacle; cf. Greek, John 1. 12) upon " him. Tliis effect of Clirist's assurance on him appears, ch. 4. 7 ; 1 Corinthians 2. 3, 4; cf. 1 Peter tlie second, tliat of the stars, «/ie the third is spiritual JEphesians 4. 10). 3. Translate, "I know." out of—Most Of the oldest MSS. read "apart from." 4. unspeakable not in themselves, otherwise Paul could not liave heard them; but as the explwnation states, " which it is not lawful ... to utter." [ALFORD.] They were designed for Paul's own consolation, and not for communication to others. Some heavenly words are communicable (Exodus 31.6; I.salah 6.3). Tiiese were not st). 8t. Paul had iiot the power adequately to utter; nor if he had, would lie have been permitted; nor would earthly men comprehend them (John 3.12; 1 Corinthians 2.9). X man may hear and know more than he can speak, of myself—concerning myself. Self is put in the baokgrouiKl, except in respect to his infirmities - his glorying in his otlierself, to which the revelat Ums were vouchsafed, was not in order to give glory to his fleshly self, but to bring out iu
4. 14. The "my" is omitted in so'me of the oldest MS8.; the sense is the same, "power" (referring to God's power) standing aljsolutely, iu contrast to "weakness" (imt ab-
Bolulely, for man's weakness). Paul often repeats the word "weakness" or infirmity" (chs. 11., 12., and 13.) as being Christ's own word. The Lord has more need of our wealtness than of our strength: our strength is often His rival; our weakness. His servant, drawing on His resources, and showing fortli His glory. Man's extremity is God's opportunity; man's security Is Satun's oppor-
Paul rromiselh to Come again. 2 CORINTHIANS XIII, Threatmeth a Proof of his Autkoniy. rather descends than ascends. [Bengel.] Love him as a true friend who seeks your good more than your good will. 10. I did not burden you—The "I" in the Greek ia emphatic. A possible insinuation of the Corinthians is hereby anticipated and refuted : " But, you may say, granted that /did not burden you inyself; nevertlreless, being crafty, I caught you (in my net) with guile;" viz., made a gain of you by means of olhci-s (1 Thessalonians 2. tumty. God's way is not to take His children out of tiiul, but to give them slrengtli to bear up against it (I'salin 88. 7; .loliii 17. 15}. 10. take pleasure In—Too siioii Kly. Rallier as the Greek, "I aiu well contented in. ' iiilirmities—the genux. Two pairs of species follow, }.arlly coining from "Satan's messenger," partly from men. reproaches—"insults." ivlien— in all tlie cases Just speci0ed. tlitii—tlien especially, strong—" power-
3). 17. Paul's reply: You know well I did not. My associates were as disinterested as myself. An important rule ful'' \n "tlie power of Chri.if {v. 9; ch i; Hebrews il. 31). 11. in glorying—Omitted in the oldest MSS. "I uni become a fool." He sounds a retreat. [Benukl.] ye —Kmphatic. "It is ye wbo have compelled me; for to all who would influence others for good. I desired Titus—viz., to go unto you. Not the mission mentioned ch. 8. 6, 17,22; but a missicm previous to this Epistle, probably that from which he had just returned announcing to Paul their penitence (ch. 7. (j, &c.). » brother—rather "OUR (lit., the) brother;" one well known to the Corinthians, and perhaps a Corinthian; probably one of the two mentioned ch. S. 18, 22. same spirit—inwardly, steps outwardly. 19. Again—The oldest MSS. read, "This long Zime ye think that we are excusing ourselves unto you? (Nay.) It is before God (as opposed to ' unto you') that we speak in Christ" (ch. 2. 17). English Version Greek text wa3 a correction from ch. 3. 1 ; 5. 12. ao. For—Assigning cause why they needed to be thus spoken to "for their edification;" tn'z.,his fear tliatat his coming heshould find them "not such as he would," and so heshould be found by them "such as they would not" like, viz., severe in punishing misconduct, debates— Greei, "strifes," "contentions." envyings — The oldest MSS. read "envying," singular, strifes — "factious," "intrigues," "factious schemes." [Wahl.] Ambitious self-seeking ; from a Greek root, " to work for hire." bacltbltings, whisperings—open " slanderings," and "whispering backbitings" (Galalians
J ought to have been commended by you," instead of liaving to commend niystif. am 1 beliinil—rather as Greek, " was I beliind," when I was with you? tlie very ctiiel Vst— rather, as in cli. 11. 5, "those overmuch apostles." tl»o«gl» I be notliing—in myself (1 Corinthians l.j. 9, 10). 1^. Truly, &c.—There is understood some such clause as this, "And yet I have not been commended by you." in all patience, in signs, &c.—Tlie oldest MSS. omit "in." " Patience" is not one of the " signs," but the element in which they were wrought: endurance of opposition which did not cause nie to leave olT working. [AlFORD.] IVanslate, "In . . . patience, by signs," &c. His mode of ex7>ressioii is modest, putting himself, the worker, in the background, " were wrought," not "/wrought." As the siyns have not been transmitted to us, neither has tlie apostlesliip. The apostles have no literal successors (cf. Acts 1. 21, 22;. miglxty deeds—palpable works of liivine omnipotence. Tlie silence of the apostles in fourteen Epistles, as to miracles, arises from the design of those Epistles being hortatorj-, not controversial. The passing allusions to.miracles in seven Epistles prove that the writers were not enthusiasts to whom mh-acles seem the most important thing. Doctrines were with them the important matter, save when convincing adversaries. In the seven Epistles the mention of miracles is not obtrusive, but marlted by a calm air of assurance, as of facts ucknow-
5.20). swellings—arrogant elation; puffing up of yourselves. Jude 16, "great swelling words" (2 Peter 2. 18). 21. my God—;ii.s God, however trying the humiliation that was in store for him. will liumble me—The indicative implies that the supposition will actually be so. The faithful pastor is " humbled" at, and " bewails" the falls of his people, as though they were his own. sinned alre«tdy before my last coming [Bengel], i. e., before the second visit which he paid, and in which he had much stt Corinth to rebuke, have not repented—sliall not have repented. [Alford.J uncleanness—for e.xample, of married persons (1 Thessalonians 4. 7). foraicatlon—among the unmarried. le(ly<:(l on all hands, and therefore unnecessary to dwell on. This is a much stronger proof of their reality, than if they were formally and obtrusively asserted. Signs and wonders is the regular formula of the Old Testament, which New Testament readers would necessarily understand of supernatural works. Again, in the Gospels the miracles are so inseparably and congruously tied up with the history, that you cannot deny the former without denying the latter also. And then .you have a greater difficulty than ever, viz., to account for the rise of Chris-
CHAPTER XIII.
Ver. 1-14. Me Threatens A Severe Proof of his Apostolic Authority, but Prefers they woui.n Spars HIM THE Necessity for it. This is thethlril time I am coming to you—not merely preparing to come to you. This proves an intermediate visit bt:tween the two recorded in Acts 18. 1, Ac; 20. 2. In the inoutli of two or three witnesses shall every word be established — Quoted from Deuteionom.v 19. 15, LXX. "I will judge not without examination, nor will I abstain from punishing upon due evidence." [Cony're-^rb and Howson.] I M ill no longer be among you " in all patience" towards of Tenders ti'uiil)/ : so that the infidel has something infinitely more (lil Kcult to believe than that which he rejects, and whitdi the Christian more rationall.v accepts. 13. wlkcrein you ivere iitferior i. e., were treated with less consideration by me than were other churches. I mys,f\t—I made a gain of you neither myself, nor Ijy those others whom I sent, Titus, etc. (r. 17, IS), wrong— His declining support from the Corinthians might he l eganled as the denial to them of a privilege, and a mark of their spiritual inferiority, and of his looking on tliem with less conlidence and love (cf. ch. 11.9, 11). 14. the third time-See Introduction to First Corintliians. His second visit was probalily a short one;i Corinthians 1(5. 7), and attended with humiliation througli the .scandalous conduct of some of his <'onverts (ch. 12. 12). The apostle in this case, where Ordinary testimony was to be had, does not look for an immediate revelation, nor does he order the culprits to be cast out of the Church before his arrival. Others understand the "two or tlirce witnesses" to mean his two or three visits as establishing either (1.) the truth of the facts alleged against tlie oltcnders, or (2.) tlie reality of his threats. I prefer the (cf. 21; ch. 2. 1). It was probably paid during his three years' sojourn at Ephesus, from which he could pass so readily by sea to Corinth (cf. ch. 1. 15, 10; 13. 1, 2). The context here implies nothing of a third preparation to come; Imt, "I am coming, and the third time, and will not burden you this time any more than 1 did at my tivo pretdous visits." [Al.FOKD.] not yours, but you—(I'liilippians 4. 17.) children . . . pnren<s—Sf. Taul was their spiritual father (1 Corinthians -1. 14, 15). He docs not, therefore, seek earthly treasure from them, but lays up the best treusicre (viz., spiritual) " for their souls" {v. 15). 15. I will . . . spoid—all I have, he spent—all that I am. This Is more than even natural parents do. They "lay up treasures for their children." But I spend not merely my treasures, but myself, for yon Greek, " {or your souls;" not for your mere bodies, the less I be loved—Love 320 first explanation to either of the iwo latter. !i. Bather, "I have already said (at my second visit), and tell you (now) beforehand, as (I did) when I was pre.sknt thk second time, so also now in my absence (the oldest MSS. omit the 'I write,' which here wrongly follows in Kuglish
Version Greek text) to them which heretofore have sinned (viz., before nij' second visit, ch. 12. 21), and to all others" (who have sinned since my second visit, or are in danger of sinning), etc. The English Version, " as if I were present tlie second time," viz., this next time, is quite inconsistent with u. 1, " this is the </(/)•(< lime I am coming to you," as I'aul could not have called the same journey at onco "th«
Introduction. GALATIANS. Inlrodvetion. second" and "the third time" of his coming. The reprobates, but that "Christ speaks in me," without needing a proof from me more trying to yourselves. If antithesis between "tlie second time" and "now" is palpable. If I tome ujjalii, &c. i. e., wheitsoever I come again (Acts 20. 2). These were probably the very words of j-e doubt my apostleship, ye must doubt your own Christianity, for ye are the fruits of my aiioslksliip. 7. 1 pray —Tlie oldest MSS. read, " we pray." not tbaf we sliould app«-ar approved—not to gain credit for ourselves, your ministers, by your Cliristian conduct; but for your good. [Alford.] The antithesis to "reprobates ' leads me to prefer explaining with Bengei., "We do not pray that we may appear approved," by restraining you when ye do evil; " but tli.al ye should do what is right" (EnglitJi Verhis former threat wliioh lie now repeats again. 3. Since —The reason why lie will not spare: .Since ye challenge me to give a "proof" that Christ speaks in nie. It would be better if ye woiiM "prove your own selves" {v. 5). This disproves the assertion of some that Scripture liowhere asserts tlie infallibility ot its writers wlien writing it. which—"who" (Christ), is not wcafc—in relation to you, by me and in this very Epistle, in exercising upon you strong discipline, mijlity in you—has given many proofs of His power in miracles, and even in punishing sion, "lionest"). tlioiigli \VK be as reprolmtes—tiiougli we be thereby deprived of the occsision for exercising our apostolic power (viz., in punishing), and so may appear "as reprobates" (initapable of affording proof of Clirist speaking in us). 8. Our apostolic power is given us that we may use it not against, but for the furtherance of, the offenders (cli. 5. U, 20, 21). Ye have no need to put me to the proof in this, as long ago Christ lias exhibited great proofs of His power by nie among you (ch. 12. 12). [Gro-
Tius.] It is therefore not me, but Christ, whom ye wrong: trutli. Where you are free from fault, there is no scope for its exercise: and this I desire. Far be it from me to use it against the innocent, merely in order to increase my own power (v. 10). 9. arc glad—GiecA, " rejoice.' when we are weak—having no occasion for displaying our power; and so seeming " weak," as being compassed with "infirmities" (ch. 10. 10; II. 29, 30j. ye . . . strong— "mighty" in faith and the fruits of the Spirit, and—Not it is His patience that ye try in despising niy admonitions, and derogating from my authority. [Calvin.] 4. tUougU—Omitted in some of the oldest MSS. ; then trmulate, " For He was even ciucified," &c. tlirougli weajkness Greek, "from wealcness;" i.e.. His assumption of our weakness was the .source, or necessary condition, from which the possibility of His crucifixion flowed (Hebrews 2. U; PhilippiiUis 2. 7, 8). ^ty— Greek, "from;" "owing to." tlie power of God—the Father (Romans 1. ill tlie oldest 5I.S8. we wish Greek, "pray for." your perfection lit., " perfect restoration :" lit., that of a dislocated limb. Cf. V. 11, "Be perfect," the same Greek word; also in 1 Corintliians 1.10, " perfectly joined together;" Epliesiaiis i. VI, " the perfectingof the saints." 10. Tlierefore—Bewiase I wisli the "sharpness" to be in ray letters rather than in deed. [CmiysoSTOM.] edification . . . not to dcsfrjiction—/o)- building uj) . . . not for casting! down. To " use sliarpne.ss" would seem to be cabling down, rather than building up; therefore he prefers not to liavo to use it. 11. farewell—meaning in also "rejoice;" thus in bidding farewell he returns to the point with which he set out, "we are helpers of your joy" (ch. 1. 24; Pliilippians 4. -1). Be perfect—Become perfect. by filling up what is lacking in your Christian cliaracter (Ephesiaus 4. 13). be of good comfort—(Ch. 1. 6; 7. 8-13; 1 Thessalonians 4. 18.) 14. The benediction which proves the doctrine of the Divine Trinity in unity. "The graee of Christ" comes first, for it is only by it we come to "the love of God" the Father (John 14. G). The variety in the order of Persons proves tliat " in this Trinity none is afore or after other." [Athanas., Creed.] communion—joint fellowship, or participation, in the same Holy Ghost, wliich joins in one catholic Church, His temple, both Jews and Gentiles. Wlioever has "the fellowship of the Holy Ghost," has also "the grace of our Lord JesuF Christ," and "the love of God :" and vice versa. For the three are insepar*l)le, as the three Persons of the Trinity
6. 4; Ephcsians I. 20). >reak in liim i. e., in virtue of our union with Him, and after His pattern, weakness predominates in us for a time (exlribited in our "inthuiities" and weak "bodily presence," ch. 10. 10; 12.5,9,10; and also in our not putting into immediate exercise our power of punishing oH'etiders, just as Christ for a time kept in abeyance His power), we sUall live wltli lUm— not only hereafter with Him, free from our present infirmities, in tlie resurrection life (Pliilippiaus 3. 21), but presently in the exercise of ourapostolicauthority iigainst offenders, which flows to us in respect to you from the power of God, however "weak" we now seem to you. "With Him," i. c, even as He now exercises His power in His glorified resurrection life, after His weakness for a time.
S. Examine Greek, "Try (make trial of) yourselves." I>rove j'our own selves—This should be your first aim, rather than "seeking a proof of Clirist speaking m me" {v.
S). yonr own selves-1 need not speak jnuch in proof of Christ being in me, your minister (v. 3), for if ye try your oumgeives ye will see that Christ is also in you [Chey.sosTOK] (Romans 8. 10). Finding Christ dwelling in yourselves by faith, ye may well believe that He speaks in me, by who.se ministry ye have received this faith. [iLsTius.] To doubt it would be the sin of Israel, who, after so many miracles and experimental proofs of God's presence, still cried (Exodus 17. 7), " Is the Lord among us or not" (cf. Mark 8. 11)? except ye be reprobates—Tlie Greek softens the expression, "somewhat reprobates," t. e., not abiding <A€ "/woo/" (alluding to the same word in tlie context); failing when tested. Image from metals (Jeremiah 6.30; Daniel 5. 27 ; Romans 1. 28). 6. we . . . not reprobates not uruible to abide the "proof" to which ye put us (u. 6). "I trust tiiat" your own Cliristianity will be recognized by you (observe, "ye shall know," answers to "know your own selves," v. 5) as suflicient " proof" that ye are not itself. [CHRY.SOSTOM.] The doctrine of the Trinity was not revealed clearly and fully till Clirist came, and the whole scheme of our redemption was manifested in Him, and we know tlie Holy Three in One more in their relet/- tions to us (as set fortii summarily in this ii/enediction), than in their mi Uual relations to one another (Deuteronomy
29. 29). Ainen—Omitted in the oldest MSS. Probably added subsequently for the exigencies of public joint worship.
THE EPISTLE OF PAUL THE APOSTLE TO THE
GALATIANS.
INTEODUCrriON.
and external evldenise for Bt. Paul's authorship is conclusive. The style Is characteristically Pauline. The superscription, and allusions to the apostle of the Gentiles In the first person, througliout the Epistle, establlsa the same truth (ch. l.J, i;j-24; 2. 1-14). His authorship is also upheld by tlie unanimous testimony of the ancient Charch; cf. Iken.eus, adversus llcereses 3. 7. 2 (Galatians 3. 19); Iolycakp (Pliilippians, ch. .3.) quotes Galatlans 4. 26 and S. 7; JcsTiN Mastyb, or whoever wrote the Oratio ad Groecoa, ailades to Galatians 4. 12 and 5. 20.
IntToducliori. GALATIANS. Jniroductim.
The EpLslle was written "to the churches of Galatia" (ch. 1.2), a district of Asia Minor, bordering on rUrygia, Poutus, Bitliynia, Cappaciocia, and Paplilagonia. Tlie iniiabitauts (Gallo-grteci, contracted into Galati, anottior form of tiie name Kelts) were Gauls in origin, tlie latter liaving overrun Asia Minor, after they had pillaged Delphi, about B. c. 280, and at last permanently settled in the central parts, thence called Gallo-grajcia or Galatia, Their cliaracter, as shown in this Epistle, is In entire consonance with that ascribed to the Gallic race by a'l writers. CAK, B. G., 4.5, " Tlie infirmity of the Gauls is that they are fickle in their resolves and fond of cliange, and not to be trusted." So Thierry [quoted by Alfobd], "Frank, impetuous, impressible, eminently intelligent, but at the same time extremely changeable, inconstant, fond of show, perpetually quarrelling, the fruit of excessive vanity." They received St. Paul at first with all joy and kindness; but soon wavered in their allegiance to the Gospel and to him, and hearkened as eagerly now to Judaizing teachers as they had before to him (ch. 4. 14-16). The apostle himself had been the first preacher among them (Acts 16. 6; Galatians 1. 8; 4. 13 [see Note; "on account of infirmity of flesh I preaclied unto you at the first:" implj'ing that sickness detained him among them], 19); and had then probably founded churches, which at his subsequent visit he "strengthened" in the faith (Acts 18. 23). His first visit was about A. D. 51, during his second missionary journey. Josephus, Antiquities, 16. 62, testifies tliat many Jews resided in Ancyra in Galatia. Among these and their brethren, doubtless, as elsewhere, he began his preaching. And though subsequently the majority in the Galatian churches were Gentiles (ch. 4. 8, 9), yet these were soon infected by Judaizing teachers, and almost sutfered themselves to be persuaded to undergo circumcision (cli. 1. 6; 3. 1, 3; 5. 2. 3; 6. 12, 13). Accustomed as the Galatians had been, when heathen, to the mystic worship of Cybele (prevalent in the neighbouring region of Phrygia), and the tlieosophistic doctrines connected with that worship, they were the more readily led to believe that the full privileges of Christianity could only be attained through au elaborate system of ceremonial symbolism (ch. 4. 9-11; 5. 7-12). They even gave ear to the insinuation that Paul himself observed the law among tlie Jews, tliough he persuaded the Gentiles to renounce it, and that his motive was to keep his converts in a subordinate state, excluded from the full privileges of Christianity, which were enjoyed by the circumcised alone (ch.5. 11 ; 4. 16, cf. with 2. 17) ; and that in "becoming all things to all men," he was an interested flatterer (ch. 1. 10), aiming at forming a party for himself: moreover, that he falsely represented liimself as an apostle divinely commissioned by Christ, whereas he was but a messenger sent by the Twelve and the Church at Jerusalem, and that his teaching was now at variance with tliat of St. Peter and James, "pillars" of the Church, and therefore ought not to be accepted.
His PURPOSE, then, in writing this Epistle was (1.) to defend his apostolic authority (ch. 1. 11-19; 2.1-14); (2.) to counteract the evil influence of the Judaizers in Galatia (ch. 3. and 4.), and to show that their doctrine destroyed the very essence of Christianity, by lowering its spirituality to an outward ceremonial system; (3.) to give exhortation for the strengthening of Galatian believers in faith towards Christ, and in tlie fruits of the Spirit (ch. 5. and 6). He liad already face to face, testified against the Judaizing teachers (ch. 1. 9; 4.16; Acts 18. 23); and now that he has heard of tlie continued and increasing prevalence of the evil, he writes with >tis own hand (ch 6. 11 : a labour which he usually delegated to an amanuensis) this Epistle to oppose it. The sketch he gives in it of his apostolic career confirms and expands the account in Acts, and shows his independence of human authority, however exalted. His protest against Peter in eh. 2. 14-21, disproves the figment, not merely of papal, but even of that apostle's supremacy; and shows that Peter, save when speciallj' inspired, was fallible like other men.
There is much in common between this Epistle and that to the Romans on the subject of justification by faith only, and not by the law. But the Epistle to the Romans handles the subject in a didactic and logical mode, without any special reference; tliis Epistle, in a controversial manner, and with special reference to the J udaizere in Galatia.
The STYLE combines the two extremes, sternness (ch. 1. ; 3. 1-5) and tenderness (eh. 4. 19, 20), the characteristics of a man of strong emotions, and both alike well suited for acting on an impressible people sucli as the Galatians were. The beginning is abrupt, as was suited to the urgency of the question and tlie greatness of the danger. A tone of sadness, too, is apparent, such as mlglit be expected in the letter of a warm-hearted teacher who had Just learned that those whom he loved were forsaking his teachings for those of pervertera of the truth, as well as giving ear to calumnies against himself.
The TIME OP WRITING Was after the visit to Jerusalem recorded In Acts 15. 1, &c., i. e., A. D. 50, if tliat visit be, as seems probable, identical with that ia-ch. 2. 1, Ac. Further, as ch. 1.9 ("as we said be/ore"), and 4. 16 ("Have [Alfokd]
I become your enemy?" viz., at my second visit, whereas 1 was welcomed by you at my first visit), refer to his second visit (Acts 18.23), this Epistle must have been written after the date of that visit (the autumn of a. d.54). Ch. 4. 13, "Ye know how ... I preached ... at the first" {Greek, " at the former time"), implies that Favil, at the time of writing, had been twice in Galatia ; and ch. 1. 6, " I marvel that ye are *o soon removed," implies that he wrote not long after having left Galatia for the second time; pmibably in the early part of )ns residence at ilpheaus (Acts IS. 2-'{; 19. 1, &c., from A. D. 51, the autumn, to A. 1). 57, Pentecost). [Alford.] Conyi!b.\ue and lIowsoN, from the similarity between this Epistle and that to the Romans, the same line of argument in both occupying the writer's mind, think it was not uxritten till fiis stay at Corinth (Acts 20. 2, 3), during the winter of 57-58, whon(!o lie wrote his Epistle to the Romans; and certainly, in the theory of the earlier writing of it from Ephesus, It does seem uulilvely that the two ICpistles to the Corinthians, so dissimilar, should Intervene between those so similar as the Epistles to the Galatians and Romans; or tiiat the Epistle to the Galatians should intervene between the second to the Thessalonians and the first to the Corinthians. The decision between the two theories rests on the words, "so soon." If these l.e not considered Inconsistent with little more than three years having elapsed since his second visit to Galatia, the argument, from the similarity to the Epistle to the Romans, seems to me eon<!luslve. This to the Galatians seems written on the urgency of the occasion, tidings having reached him at Corintli from Epliosus of the Judaizing of many of his Galatian converts, in an admonitory and controversial toue, to maintain tiie great principles of Christian liberty and justification by faith only; that to the Romans Is amove delll)erate and systematic exposition of the same central truths of theology, Kubsequenlly drawn up in wi'itiiigto a Cliurch witli which he was personally unaoqualnted. Sen SVote, ch. 1. 6, tor Birk.s' view. Pai.ey (y/wmy'aM/idfc) well remarks how perfectly adapted the conduct of the argument Is to the historical circumstances under which the Epistle was written ! Thus, that to the Galatians, a Church which Paul had founded, he puts mainly upon authority ; that to the Romans, to whom lio was not personally known entirely upon ar{rumcnl i\tufs Greetings to the Disciples. GALATIANS I.
The Cause of his Writing to tfiem. the second " from." The Greek joins God the Father and our Lord Jesus Christ in closest union, by there being but the one preposition. 4. gave Ulmsclf—(ch. 2. 20)—unto death, as an offering. Found only in this and the Pastoral Epistles. The Greek Is different In Ephesians 5. 25 {Note). for our gins— which enslaved us to the present evil world, dell-ver ug from thig— GreeA, "out of the," &c. The Father and Son are each said to " deliver us," &C. (Colossians 1. 13); but the Son, not the Father, "gave Himselffor" us in order to do so, and make us citizens of a better world (Philippians 3. 20). The Galatians in desiring to return to legal bondage are, he Implies, renouncing the deliverance which Christ wrouglit for us. This he more fully repeats, ch. 3. 13. " Deliver" is tlie vei-y word used by the Lord as to His deliverance of Paul himself (Acts 20.17); an undesigned coincidence between St. Paul and Luke, tvorld.— Greek, " age ;" system or course of the world, regarded from a religious point of view. Tlie present age opposes the "glory" (u.5) of God, and is under the authority of the Evil One. The "ages of ages" {Greek, v. 5) are opposed to " the present evil age." aeeoi-dlng to the will of God and the Father Greek, " Of Him who is at once God [tlie sovereign Creator] and our Father" (John 6. 38, 39; 10. 18, end). Without merit of ours.- His sovereignty as "God," and our filial relation to Him as "OUB Father," ought to keep us from blending our own legal notions (as tiie Galatians were doing) with His will and plan. This paves the way for his arguuient. 5. be glory
CHAPTER I.
Ver. 1-24. SurEiiscRiPxioN. Greetinss. The Cause OP HIS Writing is the[r Speedy P'alling away from THE Gospel he Taught. Defence of his Teaching: His Apostolic Call Independent of Man. Judaizing teachers had persuaded the Galatians that St. Paul had taught them the new religion Imperfectly, and at second hand ; that the founder of their Church himself possessed only a deputed commission, the seal of truth and authority being in the apost.es at Jerusalem: moreover, that whatever he might profess among them, he had himself at other times, and in otlier places, given way to the doctrine of circumcision. To refute this, he appeals to the history of his conversion, and to the manner of his conferring with the apostles when he met them at Jerusalem ; that so far was his doctrine from being derived from them, or they from exercising any superiority over him, that they had simply assented to wliat he had already preached among the Gentiles, whlcli preaching was communicated, not by them to him, but by himself to tliem. [Paley.] Such an apologetic Epistle could n6t be a later forgery, the objections which it meets only coming out Incidentally, not being obtruded as they would be by a forger; and also being such as could otily arise in tlie earliest age of the Clmrch, when Jerusalem and Judaism
Btill held a promiueut place. 1. apostle—in the earliest
Epistles, the two to the Thessaloniaus, tlirough humility, he uses no title of authority; but associates witli him "Silvanus and Timotheus;" yet here, tliough " bretliren" ratlier, as Greek, " Be the glory ;" tlie glory which is peculiarly and exclusively His. Cf. Elpliesiaus 3. 21, Note. 6. Without the usual expressions of tlianksgiving for their faith, &c., he veliemeiitly plunges into his subject, zealous for "tlie glory" of God (v. 5), wliicli was t)eing disparaged by the Gal.atians falling away from the pure Gospel of the "grace" of God. I marvel—Implying tliat he had hoped better tilings from tlieiii, whence his sorrowful surprise at their turning out so dilferent from, his expectations, so soon—after my last visit; when I hoped and thought you were untaiuted by tlie Judaizing teachers. If this Epistle was written from Corinth, the interval would be a little more than tliree years, which would be "soon" to have fallen away, if tliey were apparently sound at the time of his visit. Ch. 4. 18, 20 may imply that he saw no symptom of unsoundness then, such as he hears of in them now. But English Version is probably not correct tliere. See Note, also see Introduction. If from Ephesus, the interval would be not more than one year. Birks holds the Epistle to have been written from Corinth after his FniST visit to Galatia; for this agrees best with the "so soon" here; with ch. 4. 18, "It is good to be zealously afitected always in a good thing, and not only wlien I am present with you." If they liad persevered in the faith during three years of his first alisence, and only turned aside after his second visit, they could not be charged justly willi adhering to the trutli only when he was present; for his first absence was longer tlian both his visits, and tliey would have obeyed longer in his " alienee" tliau in his "pres- (t). 2) are with him, he does not name them, but puts his own name and apostleship prominent ; evidently because his a]50stolic commission needs now to be vindicated against deniers of it. of—Greek, "from." Expressing the origin from which his mission came, "not from men," but froiii Christ and the Fatlier (understood) as the source, "fly ' expresses the immediate operating agent in tlie call. Not only was tlie call from God as its ultimate eource, but by Christ and the Father as the immediate agent in calling him (Acts 22. 15, and 2(i. 16-18). The laying on of Ananias' hands (Acts 9. 17) is no objection to this; for that was but a sign of the fact, not an assisting cause. So tlie Holy Ghost calls him specially (Acts 13. 2, 3); he was an apostle before this special mission, man singular; to mark the contrast to " Jesus Christ." The opposition between "Christ" and "man," and His name being put in closest connection witli God the Father, imply His Godhead, raised Ulm from tlie dead—Implying that, though he had not seen Him in His humiliation as the other apostles (which was made an objection against him), he had seen and bein coiist Uuted an apostle by Him in His resurrection power (Matthew 2S. 18; Romans 1. 4, 5).
Cf. as to the ascension, the conseciuenee of the resurrection, and the cause of His giving "apostles," Ephesians
4.11. He rose again, too, for onr justijicalion (li Dnmns 4.
25); thus St. Paul prepares the way for the prominent subject of the Epistle, justification in Christ, not by the law. a. all tlie brethren—I am not alone in my doctrine all my colleagues in the Gospelwork, travelling witli me (Acts 19. 29, Gaius and Aristarelius at Ephesus; Acts 20. 4, Sopater, Secun<lus, Timotheus, Tychicus, Trophimus, some, or all of these), join with me. Not that these were ence." But if their decline had begun immediately after he left them, and before his return to them, the reproof will be just. But see A'oZe, ch. 4. 13. vfiixovea—translate, "ai'e being removed," i.e., ye are suffering yourselves so soon (whether from the time of my last visit, or from the time of the first temptation held out to you) [Par.iius] to Joint aulfiors with St. Paul of the Epistle; but joined him In the sentiments and saliilalinns. The phrase, " all tlie brethren," accords with a date when he liad many travelling companions, he and they liaving to bear jointly tlie collection to Jerusalem. [Conybeare and Howson.] the cliurcheti—Pessinusand Ancyra were tlie principal cities; but doubtless there were many other churches in Galatla(Acts 18. 2:^; ICorlnthians 16. 1). Hedoesnotattach any hODOuraiile title to the churches here, as elsewhere, being displeased at their Judaizing. See 1 Corinthians; 1 Thessalonians, &c. The first Epistle of Peter is addressed to Jewbe removed by Jewish seducers. Thus lie sortens tlie censure by implying that the Galatians were tempted by .seducers from without, with wliom the chief guilt lay; and the present, "ye are being removed," implies that their seduction was only in process of being ell'ected, not that it was actually efl Tected. Wahl, Alfokd, &<.:., take the Greek as middle voice, "Ye are removing" or "passing over." "Shifting your ground." LConyiieare and HowsoN.] But thus the point of St. Paul's ollique reference to their niisleaders is lost; and in Hebrews 7. 12 tho Greek is used passively, justifying its being taken so here. On the impulsiveness and fickleness of the Gauls, whence the Galatians sprang (anotlier form of Kel-t-s, the progenitors of the Erse, Guuls, Cyinrl, and Belgians), ish Christians sojourning in Galatia (1 Peter 1. 1), among Other places mentioned. It is interesting thus to find the apostle of the circumcision, as well as the apostle of the nuclrcumcislon, once at Lssue (ch. 2. 7-1')), co-operating to bnlld up the same churches. 3. from . . ./rowt— Omit
Learned Ihe Gospel not of Men, GALATIANS I. hut hy ihe Revelation of Jesus Chi isU
Bee Introduction and Csar, B. G., 3. 19. from him fliat called yon—God the Fiither (v. 15; cli. 5. S; Romans 8. 30; 15; John 5. 41], but now I teach as responsible to God alone (1 Corinthians 4. 3). or GodI—R. gaid is to be had to God alone, for if I yet pleased men—The oldest MSS. omit "lor." "If I were still pleasing men," &c. (Luke 6. 26; John 15. 19; 1 Thessalonians 2.4; James 4. 4; IJohn 4.5). On "yet," cf. ch. 5. 11. servant of Clirist—and so pleasing Him in all things (Titus 2.9; Colossians 3.22). 11. certify—I made known to you as to the Gospel which was preached by me, that it is not alter man, t. e., not of, by, or from man (v. 1, 12). It is not according to man; not influenced by mere human considerations, as it would be, 1 Corinthians 1. 9; 1 Tliessalonians 2. 12; 5. 2-1). into rather, as Greek, "in the grace of Christ," as tlie element iiiL wliich, and the instrument by whicli, God calls us to salvation. CI". JVote, 1 Corinthians 7. 15; Romans 5. 15, "the gift by {Greek, 'in') grace (Greek, Uhe grace') of (the) one luaii." "The grace of Christ," is Christ's gratuitously purchased and bestowed justification, reconciliation, and eternal life, anotlier—rather, as Greek, "a second and different Gospel," i. e., into a so-called Gospel, diirerent altogether from the only true Gospel. 7. ajiot Ucr— distinct Greek word from that in v. 6. Though I called it a Gospel (i>. 6), it is not really so. There is really but one Gospel, and no olhei Gospel. Uut—translate," On\y Ihixl there are some that trouble you," &e. (ch. 5. 10, 12). All I meant by the " diflereut Gospel" was nothing but .a perversion by " some" of the one Gospel of Christ, -wonld pervert Greek, "wish to pervert;" they could not really pervert the Gospel, though they could pervert Gospel professors (cf. ch. 4. 9, 17, 21; 6. 12, 13; Colossians 2. 18). Though acknowledging Christ, they insisted on circumcision and Jewish ordinances, and professed to rest on the aulliority of otlier apostles,i;!2., Peter and James. But Paul recognizes no Gospel, save the pure GospaJ. §• But—However weighty they maj' seem " who trouble you." Translate as Greek, "Even though we," Dts., I and the brethren with me, weighty and many as we are (v. I, 2). The Greek imif it were of human origin, bretlircii—He not till now calls them so. 12. Translate, "For not even did I myself (any more than the other apostles) receive It from man, nor was I tauglit it (by man)." "Received it," implies the absence of labour in acquiring it. "Taught it," implies the labour of learning, by the revelation of •Icbius Ciirist translate, "By revelation of {i. e., from) Jesus Christ." By His revealing it to me. Probably this took place during the three years, in part of which he sojourned in Arabia {v. 17, 18), in the vicinity of the scene of the giving of the law; a fit place for such a revelation of the Gospel of grace, which supersedes the ceremonial law (ch. 4. 25). He, like otlier Pharisees wlio embraced Christianity, did not at first recognize its independence of the Mosaic law, but combined both together. Ananias, his first instructor, was universally esteemed for his legal piety, and so was not lilcely to have taught him to sever Christianity from the law. This severance was partially recognized after the martyrdom of Stephen. But St. Paul received it by special revelation (1 Corinthians 11. 23; 15. 3; 1 Thessalonians 4. 15). A vision of the Lord Jesus is mentioned (Acts 22. IS), at his first visit to Jerusalem {v. 18); but this seems to have been subsequent to the revelation here meant (cf. v. 15-18), and to have been confined to giving a particular command. The vision "fourteen j'ears before" (2 Corinthians 12. 1), Ac. was in A. D. 43, still later, six years after his conversion. Thus Paul is an independent witness to the Gospel. Though he had recived no instruction from the apostles, but from the Holy Gnost, yet when he met them his Gospel exactly agreed with theirs. 13. heard—even before I came among you. conversation—" my former way of plies a case supposed which never has occurred, angelin which light ye at first received me (cf. ch. 4. 11 ; 1 Corinthians 13. 1), and whose authority is tlie highest possible next to that of God and Christ. A new revelation, even though seemingly accredited by miracles, is not to be received if it contradict the already existing revelation. For God cannot contradict Himself (Deuteronomy
13. 1-3; 1 Kings 13. 18; Matthew 2i. 24; 2 Thessalonians 2.9). The Judaizing teachers sheltered themselves under the names of the great apostles, James, John, and Peter; " Do not bring these names up to me, for even if an anijel," &c. Not that he means, the apostles really supported tlie Judaizers; but he wishes to show, when the truth is in question, respect of persons is inadmissible. [ChkysosTOM.] preacU i. e., "should preach." any otlier gospel. . . tlian—Tlie Greek expresses not so much "any other Gospel different from what we have pleached," as, " any Gospel BESIDE that which we preached." This distinctl.v opposes the traditions of the Church of Rome, which are at once besides &nd against (the Greek includes both ideas) the written Word, our only attested rule. 9. said l)ef<ire— when we were visiting you (so"before" means, 2 Corinthians 13. 2). Cf. ch. 5. 2, 3, 21. Translate, "If any man preachelh unto you any Gospel beside that which," &c. life.'' Jews' religion—the term "Hebrew," expresses the language. "Jew," the nationality, as distinguished from the Gentiles. "Israelite," the highest title, the religious privileges, as a member of the theocracy, the C'liui-ch—Here singular, marking its unity, though constituted of many particular churches, under the one Head, Christ, of God—added to mark the greatness of his sinful alienation from God (1 Corinthians 15. 19). wasted—laid it waste: the opposite of "building it up." 1*. protlted Greek, "I was becoming a proficient;" "I made progress." above—beyond, my equals Greek, " Of mine own age, among my countrymen." traditlona of my fathers viz., those of the Pharisees, Paul being "a Tharisee, and son of a Pharisee" (Acts 23. 6; 26. 5). "My fathers," show that it is not to be understood generally of the traditions 0/ the nation. 15. separated—"set me apart:" in the purposes of His electing love (cf. Acts
Observe the indicative, not the subjunctive or conditional mood, is used, " preaclieth," lit., " furnishfth you with anj' Gospel." The fact is assumed, not mircly supposed as a contingency, as in u. 8, " preach," or "should preach." This implies that he liad already observed {viz., during his last visit) the machinations of the Judaizing teachers; but his .surprise (v. 0) now at the Galatiaiis being misled l>y them, implies that they had not apparently been .so then. As in d. K he had said, " whicli we preached," BO here, with Kn augmentation of the force, "which ye received;" acknowledging that they had truly accepted it. accursed—The opposite appears, ch. 6. 16. 10. For—Accounting for the strong language he has just used, do 1 nwo—Resuming the "now" of u. 9. "Am I now persuading men" [Ar,FOUi)], i. e., conciliating? Is wliat 1 have just now said a sample of men-pleasing, of which I am accused? His adversaries accused him of being an interested flatterer of men, "becoming all things to all men," to make a party for himself, and so observing the law among the Jews (for instance, circumcising Timothy), yet persuading the Gentiles to renounce it (ch. 5. II) (in or<ler to flatter those, really keeping them in a suliortlinate
9. 15; 2'2. 14), ill order to show in me His "pleasure," which is the farthest point that an.y can reach In inquiiing the causes of his salvation. The actual " separating " or "setting apart" to tlie work marked out for him, is mentioned Acts 1:5. 2; Romans 1. 1. There is an allusion, perhaps, in the way of contrast, to the derivation of Pharisee from Hebrew, pharash, " separated." I was once a socalled Pharisee or Separatist, but God had seinirated mo to something far better, fi-om . . . womb—Thus merit In me was out of the question, in assigning causes for His call (Romans 9. 11). Grace is the sole cause (Psalm 2'2. 9; 71. 6; Isaiah 49. 1, 5; Jeremiah 1. 5; Luke 1. 15). called me—oa the wa.y to Damascus (Acts 9). 1(>. reveal his Son In me within ine, in my Inmost soul, by the Holy Spirit (ob, Z
20). Cf. 2 Coriuthiatis 4. 6, "Slilned In our hearts." The revealing of His Son b.v me to the Gentiles (so translate for " heathen ") was impossible, unless He had flrl revealed His Sou i/i me; at first on my conversion, but especially
State, not admitted to the full privileges which the circumcised alone enjoyed). Nicandhh explains the " now" ttlun: Once, when a Pharisee, I was actuated onl.vbya regard to human authority 'at T to please men, luko 16. 324
What Paul was before his Calling, GALATIANS II. and what he Did PrtsenUy ajter. apostle was alive. But before St. Paul's second visit to Jerusalem (ch. 2.1; Acts 15.), he had been beheaded by Herod (Acts 12. 2). Accordingly, in tlie subsequent mention of James here (ch. 2. 9, 12), he is not designated by this distinctive epithet: a minute, undesigned coincidence, and proof of genuineness. James was the Lord's brother, not in our strict sense, but in the sense, "cousin," or " kinsman " (Matthew 28. 10 ; John 20. 17). His brethren are never called "sons of Joseph," which they would have been had they been the Lord's brothers strictly. However, cf. Psalm 69. 8, " I am an alien to my mother's children." In John 7. 3, 5, the "brethren " who believed not in Him may mean His near relations, not including the two of His brethren, i. e., relatives (James and Jude) who were among the Twelve apostles. Acts 1. 14, " His brethren," refer to Simon and Joses, and others (Matthew tit the subsequent revelation from Jesns Christ (v. 12), whereby I learnt tlie Gospel's independence of the Mosaic
Jaw. tliat I might preacli—The present in the Greek, which includes tlie idea " that I may preach Him," implying an office still conlinuing. This was the main commissiou entrusted to him (ch. 2. 7, 9). immeaintily—connected chiefly with " I went into Arabia" (c. 17). It denotes the sudden fitness of the apostle. So Acts 9. 20, Slraiyhtway he preached Christ in the synagogue." I conferreil not— Greek, " 1 had not further (n'2., in addition to revelation) recourse to . . . for the purpose of consulting." The Divine r*^velation was sufficient for me. fBEXGEL.] llesU and blood—(Matthew 16. 17.) 17. went
I up—Some of the oldest MSS. read, "went away." to Jerusalem—the seat of the apostles. Into Ar.tbia—This journey (not recorded in Acts) was during the whole period of his stay at Damascus, called by St. I.uke (Acts
13. 55) of His kinsmen, who were not apostles. It is not likely there would be two pairs of bro Miers named alike, of such eminence as James and Jude; the likelihood is that the apostles James and Jude, are also the writers of the Epistles, and the brethren of Jesus. James and Joses were sous of Alpheus and Mary, sister of the 'Virgin Mary. 20. Solemn asseveration that his statement is true that iiis visit was but for fifteen days, and that he .saw no apostle save Peter and James. Probably it had been reported by Judaizers that he had received a long course of instructions from the apostles in Jerusalem from the first; hence his earnestness in asserting the contrary facts. 21. I came Into . . . Syria and Cilicia^" preaching the fail;!)" (f. 23), and so, no doubt, founding the churches in Syria and C'ilicia, which he subsequently confirmed in the faith (Acts 15. 23,41). He probably went first to Csesarea, the main seaport, and thence by sea to Tarsus of Cilicia, his native place (Acts 9.30), and thence to Syria; Cilicia having its geographical affinities with Syria, rather than with Asia Minor, as the Tarsus mountains separate it from the latter. His placing "Syria" in the order of words before "Cilicia," is due to Anlioch being a more important city than Tarsus, as also to liis longer stay in the former city. Also "Syria and Cilicia," from their close geographical connection, became a generic geographical phrase, the more important district being placed first. [Conybeake and HowsoN.] This sea journey accounts for his being "unknown by face to the churches of Judea" {v. 22). He passes by in silence his second visit, with alms, to Judea and Jerusalem (Acts 11. 30); doubtless because it was for a limited and special object, and would occupy but a few days (Acts 12.25), as there raged at Jerusalem at the time a persecution lu whicli James, the brother of John, was martyred, and Peter was in prison, and James seems to have been the only apostle present (Acts 12.17); so it was needless to mention this visit, seeing that he could not at such a time liave received tlie instructions wliich the Galatians alleged lie had derived from the primary fountains of authority, the apostles. 22. So far was I from being a disciple of the apostles, that I was even unknown in the churches of Judea (excepting Jerusalem, Acts 9. 26-29), which were the chief scene of their labours. 23. Translate as Greek, "They were hearing:" tidings were brought them from time to time. ^Conybeake and Howson.] he which persecuted us In times past—"our former persecutor." [Alfori).] The designation by which ho was known among Christians still better than by his name "Saul." destroyed Greek, "was destroying." 24. in me — "in my case.'' "Having understood the entire change, and tliat the former wolf is now acting the shepherd's part, they received occasion for joyful thanksgiving to God in respect to me." [Theodoret.] How different, he implies to the Galatians, their spirit from yours!
B. il), " many {Greek, a considerable numljcr of) days." It
Is curiously confirmatory of the legitimacy of taking "many days" to stand for "three years," tliatthe same phrase exactly occurs in the same sense (1 Kings 2. 38, 39).
1 his was a country of the Genliles ; here doubtless he pi-eached as he did before and after (Acts 9. 20, 22) at Damascus: tlius he shows the independence of his apostolic commission. He also here had that comparative retirement needed, alter the first fervour of his conversion, to pi-epare him for the great work before him. Cf. Moses (Acts 7. 29, 30). His familiarity with the scene of the giving of the law, and the meditations and revelations which he had there, appear in cli. 4. 24, 25; Hebrews 12.
IS. See Kote, v. 12. The Lord from heaven communed with him, as He on earth in the days of His flesh communed with the otlier apostles, returned again— Gree/c "returned back again." 18. after three years—dating from my conversion, as appears by the contrast to " immediately " {v. 16). This is the same visit to Jerusalem as in Acts 9. 26, and at this visit occurred the vision (Acts 22.
17,18). The incident which led to his leaving Damascus (Acts 9. ^; 2 Corinthians 11. 33) was not the main cause of his going to Jerusalem. So that there is no discrepancy in thesfatement here that he went " to see Peter;" or rather, as Greek,"U) make the acqu.aintance of;" " to become personally acquainted with." The two oldest MSS. read, " Ce))has," the name given Peter elsewhere in the Epistle, the Hebrew name; as Peter is the Greek (John 1. -12). Appropriate to the view of him here as the apostle especially of the Hebrews. It is remarlcable tliat Peter himself, in his Epistles, uses tlie Greek name Peter, perhaps to mark his antagonism to the Judaizers who would cling to the Hebraic form. He was prominent among the apostles, though James, as bishop of Jerusalem, had the chief authority there (Matthew 16. 18). Afteen days—only fifteen days; contrasting with the long period of three years, during which, previously, he had exercised an independent commission in preaching: a fact proving on the face of it, how little he owed to Peter in regard to his apostolical autliorityor instruction. The Greek for "to see," at the same time implies, visiting a person important to know, such as Peter was. Tlie plots of the .Tews prevented him staying longer (Acts 9. 29). Also, the vision directing him to depart to the Gentiles, for that the people of Jerusalem would not receive his testimony (Acts
22. 17, 18). abode—or " tarried." [Ellicott, &c.] 19. Cf. Acts 9. 27, 28, wherein Luke, as an historian, describes more generally what St. Paul, the subject of the history, himself details more particularly. The history speaks of "apostles;" and St. Paul's mention of a second apostle besides Peter, reconciles the Epistle and the history. At Btephen's martyrdom, and the consequent persecution, the other ten apostles, agreeably to Christ's directions, seem to have soon (though not immediately. Acts 8. It) left Jerusalem to preach elsewhere. James remained in charge of the mother Church, as Its bishop. Peter, the apostle of the circumcision, was present during Paul's fifteen days' stay; but he, too, presently after (.\cts 9. 32), went on a circuit througii Judea. Jamrg, the Lord's brother— This designation, to distinguish him' from James the son of Zebcdee, was appropriate whilst that CHAPTER II.
Ver. 1-21. His Co-okdinate Authority as Aposti,b 01' the circumci.sion recognized by the apostles. Proved by his Rebuking Peter for Tempokizino at Antioch: His Reasoning as to the Inconsistency of JuDAiziNQ 'WITH Justification by Faith. 1. Tran*- 325
PauFti Co-ordinate Authority GALATIANS II with the Other Apoatlet. naturally ceased. To have insisted on Jewish usages for Gentile converts, would have been to make them essential parts of Christianity. To have rudely violated them at late, "After fourteen years;'" viz., from Paul's conversion Inclusive. [Aiford.] In the I'ourteenth year from his conversion. [Bikks.] The same visit to Jerusalem as in Acts 15. (A. D. 50), when the council of the apostles and Churwli decided that Gentile Christians need not be circumcised. His omitting allusion to that decree is, (1.) because his dcsiffn here is to show the GaUvtians his own independent.apostolic authority, whence he was not likely to support himself by their decision. Thus we see that general councils are not above apostles. (2.) Because he argues the point upon principle, not authoritative decistirst in the case of Jews, would iiave been inconsistent with that charity which (in matters indifferent) is made all things to all men, that by all means it may win some (1 Corinthians 9. 22; cf. Romans 14. 1-7, 13-23). Paul brought Titus about with him as a living example of the power of ihD Gospel upon the uncircumcised heathen. 4. And Uiat i. e., What 1 did concerning Titus (viz., my not permitting him to be circumcised) was not from contempt of circumcision, but "on ac(;ount of the false bretliren" (Acts 15. 1, ions. (3.) The decree did not go the length of the position maintained here: the council did not impose Mosaic oi"- dinances; tlie apostle maintains, the Mosaic institution
2i) who, had I yielded to the demand for his being circumcised, would have perverted the case into a proof that I deemed circumcision necessary, unawares—"in an underhand manner brought in." privilj-—stealthily, to spy out—as foes in the guise of friends, wishing to destroy and rob us of—otir liberty—from the yoke of the ceremonial law. If they had found that W'e circumcised Titus through fear of the apostles, they would have made that a ground for insisting on imposing the legal yoke on the Gentiles, bring ua Into bondage—The Greek future implies the certainty and continuance of the bondage as the result. 5. Greek, "To wliom not even for an hour did we yield by subjection." Alford renders the Greek artiitself is at an end, (4.) The Galatians were Judaiz.ing, not because the Jewish law was imposed by autlioritjof the Church as nece-^sary to Chrislianily, but because they thought it necessary to be observed b* those who aspired to higher perfection {ch.3. 3; 4. "21). The decree would not at all disprove their view, and therefore would liave been useless to quote. St. Paul meets them bj' a far more direct confutation, "Christ is of no effect unto you whosoever are justified by tlie law" (ch. 5. 4). [PALE'i.] TItiis. . also—Speciried on account of what follows as to him, in t). 3. Paul and Barnabas, ancZ others, were deputed by the Church of Autioch (Acts 15. 2) to consult the apostles and elders at Jerusalem on the question of circumcision of Gentile Cliristians. a. by revclatioti—Not from being absolutely dependent on the apostles at Jerusalem, but cle, "with THE subjection required of us." The sense rather is. We would willingly have yielded for love [Bkngel] (if no principle was at issue), but not in the way of subjection, where "the truth of the Gospel'' (v. 14; Colossians 1. 5) was at stake {viz., the fundamental truth of justification by failli only, without the works of the law, contrasted with another Gospel, ch. 1. 6). Truth precise, unaccommodating, abandons nothing that belongs to by independent Divine "revelation." Quite cousisteut with his at the same time, being a deputy Irom the Cliurch of Antioch, as Acts 15. 2 states. He by this revelation was led to suggest the sending of the deputation. t:f. the case of Peter being led by vision, and a t the same time by Cornelius' messengers, to go to Caisarea, Acts 10. I . . . communlcnted unto tUem— lj2., "to the apostles and elders" (Acts 15. 2) : to the apostles in particular (v. 9). privately —that he and the apostles at Jerusalem might decide previously on the principles to be adopted and set forward before the public council (Acts 15). It was necessary that the Jerusalem apostles should know beforehand that the Gospel Paul preached to the Gentiles was tiie same as theirs, and had received Divine confirmation in the results it wrought on the Gentile converts. He and Barnabas related to the multitude, not the nature of the doctrine they preached (as Paul did privately to the apostles), but only the miracles vouchsafed in proof of God's sanctioning their preaching to tlie Gentiles (Acts 15. 12). ti> tlit-in ... of reputation—James, Cephas, anti .lolm, and probably some of the " elders ;" v. (i, " those who secmeil to be somewhat." lest, ifcc.—" lest I should be running, or have run, in vain ;" i. e., that they might see that I am not running, and have not run, in vain. Paul does not himsclj fear lest he be running, or had run, in vain; but lest ho should, if lie gave tliem no explanation, stcni no to t/icin. His race was the swift-running proclamalioii of the Gospel to the Gentiles (ef. "run," Margin, for "Word . . . have Itself, admits nothing that is inconsistent with it. [Bengel.] mlglit continue with you—Gentiles. We defended for your sakes your true faith and liberties, which ;/oit are now renouncing. 6. Greek, "From those who," Ac. He meant to complete the sentence witli "1 derived no special advantage;" but he alters it into "they . . . added nothing to me." seemed to be somewlint i. e., not that they seemed to be what they tvere not, but " Were reputed as persons of some consequence ;" not insinuating a doubt but that they were justly so reputed. ncccpictU —so as to show any partiality; " respectetli no man's person" (Ephesians 6. 9). In conference added—or " imparted;" the same Greek as in ch. 1. IG, "I conferred not wit h flesli and blood." As I did not by conference impart to them aught at my conversion, so they now did not impart aught additional to me, above what I alrea'dy knew. This proves to the Galatians his independence as on apostle. 7. contrariwise—on the contrary. So far from adding any i\ew light to ME, thky gave in tiieik adhesion to the new path on which Barnabas and I, by independent revelation, had entered. So far from censuring, they gave a hearty approval to my Independent course, viz., the innovation of preaching the Gospel without circumcision to the Gentiles. wUen tliey saw-from the ed'ects which I showed them, were "wrought" (v. S; Acts free course," 2 Thess.alonians 3. 1). His running would have been in vain, had circumcision been necessary, since he did not require It of his converts. 3. U«it—So far were they from regarding me as running in vain, tliat "not even Titus wlio was with me, wlio was a Greelc (and tlierefore unclrcumcised), was compelled to be circuiucisod." Ho the Greek shonUl be translated. The "false bielhren,"
15. 12). was committed unto >ne— Greek, "1 was entrusted with, ifec, as Peter was with," Ac. gospel of tlie uncircumclulon— i. e., of the Geutilos, who were to be converted w I thou t circumcision being required, clrtumcislon . . . unto Peter—Peter had originally opciieil the door to the Gentiles (Acts 10. and 15. 7). But In the ultimate apportionment of the spheres of labour, the Jews were assigned to him (cf. 1 Peter 1. 1). So Paul on the other haiul wrote to the Hebrews (cf. also Colossians 4. U), though his main work was among the Oenllles. The non-mention of Peter in the list of names, presciently through the Spirit, given in Uomans 10., shows that Peter's residence at Home, much more primacy, was Ihtn unknown. The same is palpable from the sphere hei-e assigned to him. K. Uc — CJoil (1 Corinthians 12. 8). wrought ell VcluiilIy— t. e., made the preached wi.rd elllcacious to conversion, not only by sensible miracios, but by the secret mighty power of the Holy Gh(»>t. lu Peter—ELLlcorr, Ac., tranjtlates, "For Peter." Ohotiils
V. 4 ("certain of the sect of the Pharisees which belle vcfl," Acts 15. 5), demanded liis circumcision. Tlie apostles, however, constrained by the firmness of Paul and Barnabas (v. 5), did not compel or Insist on his being circumcised. Thus they virtually saiictloi Kfd Iiul's course among the Gentiles, and admitted his Independence as an apostle: th<! point he desires to set forth to the Galntlans. Timothy, on the other hand, as being a proselyte
llio gate, and son of a Jewess (Acts 10. 1), he circumcised (Acts 10.3). ChrlKtlaiilty did not Interfere with Jewish usages, regarded menly as social ordinances, thougli no longer having their religious signlllcaiice. In the case of Jews and proselytes, whilst the Jewish jiollty and temple translates us English Version, to—with a view to. wmt
stood; after the overthrow of the latter, Ihose'usages
32()
PauTi) Ezoetulation with Peter. GALATIANS II. Why Paul Believed in Jastifical ion by Failh.
%nlgMy—translate as belbre, the G7-eek being the same, right in thinking these self-styled delegates from James, were not really from him. Acts 15. 24 favours this. "Certain from James," may mean merely that they came from the Church at Jerusalem under James' bishopric. Still James' leanings were to legalism, and this gave him his influence with the Jewish party (Acts 21. 18-26). eat with "wroiiglit effectually." in me—"for (or 'in') me also."
9. Jame»—Placed first in the oldest MSS., even before Peter, as being bishop of Jerusalem, and so presiding at the council (Acts 16). He was called " the Just," from his strict adherence to the law, and so was especially popular among the Jewish party, though he did not fall into their extremes; whereas Peter was somewhat estranged from tbem through his intercourse with the Gentile Christians. To each apostle was assigned the sphere best suited to his temperament : to St. James, who was tenacious of the law, the Jerusalem Jews; to Peter, who had opened the door. . . Gentiles—as in Acts 10. 10-20, 48, according to the command of the vision (Acts 11. .3-17). Yet after all, this same Peter, through fear of man (Proverbs 29. 25), was faithless to his own so distinctly avowed principles (Acta
15. 7-11). We recognize the same old nature in him as ledhim, after faithfully witnessing for Christ, yet for a brief space, to deny him. " Ever the first to recognize, and the to the Gentiles, but who was Judaically disposed, the Jews of the dispersion ; to Paul, who, by the miraculous and overwhelming suddenness of his conversion, had the whole current of his early Jewish prejudices turned Into an utterly opposite direction, the Gentiles. Not separatefirst to draw back from great truths." [Alford.] An undesigned coincidence between the Gospels and the Epistle in the consistency of character as portrayed in both.
It Is beautiful to see how earthly misunderstandings of Christians are lost in Christ. For in 2 Peter 3. 15, Peter praises the very Epistles of Paul which he knew contained his own condemnation. Though apart from one another, and dif Tering in characteristics, the two apostles were one in Christ, withdrew— Grecfc, "began to withdraw," &p. This implies a gradual drawing back. "Separated," enly and individually, but collectively the apostles together represented Christ, the One Head, in the apostleship. The Twelve foundation stones of various colours are joined together to the one great foundation stone on which they rest (1 Corinthians 3. U; Revelation 21. 14, 19, 20). John had got an intimation in Jesus' lifetime of the admission of the Gentiles (John 12. 20-24). seemed—t. e., were reputed to be {Note, v. 2, 6) pillars, i. e., weighty supporters of tlie Church (cf. Proverbs 9. 1; Revelations. 12). perceived the grnce . . . given unto me—(2 Peter 3. 15.) gave to me and Barnaltag the right hands of fellowship-—recognizing me as a colleague in the apostleship, and that the Gospel I preached by special revelation to the Gentiles was the same as theirs. Cf. the phrase. Lamentations 5. 6; Ezekiel 17. 18. heathen—the Gentiles. 10. remember the poor—of the Jewish Christians in Judea, then distressed. Paul and Barnabas had already done so (Acts 11. 23-30). the same—the very thing. I . . . was for%vard—or "zealous" (Acts 24. 17; Romans 15. 23; 1 (joriuthians 16. 1; 2 Corinthians 8. and 9). Paul was zealous for good works, whilst denying justification by them. 11. Peter—"Cephas" in the oldest MSS. Paul's withstanding Peter is the strongest proof that the former gives of the independence of his apostleship in relation to the other apostles, and upsets the Romish doctrine of St. Peter's supremacy. The apostles were not always inspired; but were so always in toriting Xhf: Scriptures. If then the Inspired men who wrote them were not invariably at other times Infallible, much less were the uninspired men who kept them. The Christian fathers may be trusted generally as witnesses to facts, but not implicitly followed In matters of opinion, come, to Antioch then the citadel of the Gentile Church: where first the Gospel was preached to idolatrous Gentiles, and where the name " Christians" was first given (Acts 11. 20, 26), and where Peter is said to have been subserjuently bishop. The question at Antioch was not whether the Gentiles were admissible to the Christian covenant without becoming circumcised—that was the question settled at the Jerusalem council Just before—but whether the Gentire sevei'ance. 13. tlie other— Greei:, "the rest." JewsJewish Christians, dissembled likewise Greek, "Joined in hypocrisy," viz., in living as though the law were necessary to justification, througli fear of man, tliough they knew from God their Christian liberty of eating with Gentiles, and had availed themselves of it already (Acts
11. 2-17). The case was distinct from that in 1 Corinthians clis. 8.-10.; Romans 14. It was not a question of liberty, and of bearing with others' infirmities, but one al Tecting the essence of the Gospel, whether the Gentiles are to be virtually "compelled to live as do the Jews," in order to be Justified (v. 14). Barnabas also—"Even Barnabas:" one least likely to be led into such an error, being With Paul in first preaching to the idolatrous Gentiles : showing the power of bad example and numbers. In Antioch, the capital of Gentile Christianity, and the central point of Christian missions, the controversy first arose, and in the same spot it now broke out afresh; and liere Paul hart first to encounter the party that afterwards persecuted him in every scene of his labours (Acts 15. 30-35.) It. walked not uprightly— "straight:" "were not walking witli straightforward steps." Cf. ch. 6. 16. trnth of the Gospel—whicli teaches that justification liy legal works and observances is inconsistent with redemption by Christ. Paul alone here maintained the truth against Judaism, as afterwards against heathenism (2 Timothy 4, 16,17). Peter—" Cepiias" in the oldest MSS. before . . . all—(1 Timothy 5. 20.) If thou, Ac-"If thou, although being a Jew (and therefore one whomight seem tobe more bound to the law than the Gentiles), livest (liabitually, without scruple and from conviction, Acts 15. 10, 11) as a Gentile (freely eating of every food, and livfng in other respects also as if legal ordinances in no way justifj-, v. 12), and not as a Jew, how is It that (so the oldest MSS. read, for "why") thou art compelling (virtually, by thine example) the Gentiles to live as do the Jews?" (lit., to Judaize, i. e., to keep the ceremonial customs of the Jews: What had been formerly obedience to the law, is now mere Judaism). The high authority of Peter would constrain the Gentile Christians to regard Jud.aizing as necessary to all, since Jewish Christians could not consort with Gentile converts in communion without it. 15, 16. Connect these verses together, and read with most of the oldest MSS. "But" in the beginning of u. 16: " We (I and thou, Peter) by nature (not by proselytism), .lews, and not sinners as (Jewish language termed the Gentiles) from among the Gentiles, yet (lit., but) knowing that, &c., even we (resuming the ' we' of v. 15, tile Christians were to be admitted to social intercourse with the JewiM Christians without conforming to the Jewish institution. The Judaizers, soon after the council had passed the resolutions recognizing the equal rights of the Gentile Christians, repaired to Antioch, the scene of the gathering In of the Gentiles (Acts 11.20-26), to witness, what to Jews would look so extraordinary, the receiving of men to communion of the Church without circumcision. Regarding the proceeding with prejudice, they explained away the force of the Jerusalem decision; and probably also desired to watch whether the Jeufish Christians among the Gentiles violated the law, which that decision did not verbally sanction them in doing, though giving the Gentiles latitude (Acts 15.
' we also,' as well as the Gentile sinners; casting away trust in the law), have believed," &c. not Justllied by the works of the law—as the OROUND of justification. "The worlts of the law" are those which have the law for their object—wliich are wrought to fulfil the law. [Alford.] but hy—trans-
19). to toe blamed—rather, "(self) condemned;" his act atone time condemning his contrary acting at another time. 12. certain—men: perhaps James' view (in which he was not infallible, any more than Peter) was that the Jewish converts were still to observe Jewish ordinances, from which he had decided with the council the Gentiles Bbonld be Xree (Acts 15. 19). Neandek, however, may be late, "But only (in no other way save) through faith in Jesus Cbrist," as the mean aud instrument of justifica*
No Justification by the Works of the Law. GALATIANS III. Reproof for Abandoning Faith for Legalism. tlon. Jesiis Christ—ro the second case, read with the oldest MSS., " Christ Je.sus," the Messia!is/iip coming into prominence iu tlie case of Jewish believers, as "Jesus" does in the first case, relerring to the general proposition. cies which form part of the Old Testament law) of a better righteousness, and of God's law written in the heart (Deuteronomy 18. 15-19; Jeremiah 31. 33; Acts 10. 43). am dead to the law— iiz., " I died to the law," and so am dead to it, i.e., am passed from under its power, in respect to non-justification or condemnation (Colossians 2.20; Romans 6. 14; 7. 4, 6); just as a woman once married ana bound to a husband, ceases to be so bound to him when death interposes, and may be lawfully married to another husband. So by believing union to Christ in His death, we, being considered dead with him, are severed from the law's past power over us (cf. ch. 6. 14 ; 1 Corinthians
Justified by the fai(h of Christ—f. e., by Christ, llie object of faitli, as the ground of our justitlcalion. for by the •works of the law shall no flesh be justified—lie rests his argument on this as an axiom in theology, referring to Psalin 143. 2, " Jloses and Jesus Christ; The law and the promise; Doing and believing; Works and faith; Wages and the gift ; The curse and the blessing—are represei-ted as diametrically opposed." [Bengel.] The moral law is, in respect to justification, 7nore legal than tlie ceremonial, which was an elementary and iweliminary Gopel: So "Sinai" (ch. 4. 24), which is more fumed for the Decalogue than for the ceremonial law, is made pre-eminently the type of legal bondage. Thus, justificatiou by the law, whether the moral or ceremonial, is excluded (Romans 3. 20). 17. Greek, "But if, seeking to be justified IN (i. e., in believing union tcith) Christ (who has iu the Gospel theory fulfilled the law for us), we (you and I) ourselves also were found (iu your and my /ormer communion with Gentiles) sinners (such as from the Jewisli standpoint that now we resume, we should be regarded, since we have cast aside the law, thus having put ourselves iu the same category as the Gentiles, who, being without the law, are, in the Jewisli view, 'sinners,' v. 15), is therefore Christ, the minister of sin?" (Are we to admit the conclusion, In this case inevitable, that Christ having failed to justify us by faith, so has become to us the minister of sin, by putting us in the position of "sinners," as the Judaic theory, if correct, would make us, along with all others who are " without the law," Romans 2. 14;
7. 39 ; Romans 6. 6-11; 1 Peter 2. 24). live unto God—(Romans C. 11; 2 Corinthians 5. 15; 1 Peter 4. 1, 2.) 20. I am crueiftcd— " I have been crucified with Christ." This more particularizes the foregoing. "I am dead" {v. 19; Philippians 3. 10). nevertheless I live ; yet not \— Greek, " nevertheless I live, no longer (indeed) I." Though crucified I live; (and this) no longer that old man such as I once was (cf. Romans 7. 17). No longer Saul the Jew (ch.
5. 24; Colossians 3. 11, but "another man," cf. 1 Samuel 10.
6). Ellicott, &c., translate, "And it is no longer I that live, but Christ that livetli in me." But the plain antithesis between " crucified" and " live," requires the translalion, " Nevertheless." the life which I now live—as contrasted with my life before conversion. In the flesh —my life seems to be a mere animal life "iu the flesh," but this is not my true life ; " it is but tlie mask of life under which lives another, viz., Christ, who is my true life." [Ldthek.] I live by the faith, &c.— Greek, "IN faitli {viz.), that of (i. e., which rests on) the Son of God." "In faith," answers by contrast to " in the flesh." Faith, not tlie flesh, is the real element in which I live. The phrase, "the Son of God," reminds us that His Divine Sonsliip is the source of His life-giving power, loved me —His eternal gratuitous love is the link that unites me to the Son of God, and His "giving Himself for me," is the strongest proof of that love. 21. I do not frustrate the grace of God—I do not make it void, as thou, Peter, art doing by Judaizing. for-justifying the sti'ong expression "frustrate," or "make void." Is dead in vain— Greek, " Clirist died needlessly," or " without just cause." Christ's having died, shows that the law has no power to Justify us; for if the law can justify or make us righteous, the death of Christ is superfluous. [Cubysostom.]
1 Corinthians 9. 21; and with whom, by eating with them, we have identified ourselves?) The Christian mind revolts from so shocking a conclusion, and so, from the theory which would result iu it. The whole sin lies, not with Christ, but with him who would necessitate such a bhisphemous inference. But his false theory, though "seeking" from Christ, we have not "found" salvation (in contradiction to Christ's own words, Matthew 7. 7), but " have been ourselves also (like the Gentiles) found" to be "sinners," by having entered into communion with Gentiles (11.12). 18. Greek, "For if the things which I overthrew (by the faith of Christ), tliose very things I build up again {viz., legal righteousness, by subjecting myself to the law), I prove myself {lit., 'I commend mysell')a transgressor." Instead of commending yourself as you sought to do (i). 12, end), you merely commend yourself as a transgressor. The "I" is intended by Paul for Peter to take to himself, as it is his case, not Paul's own, tliat
CHAPTEE III.
Ver. 1-29. Reproof of the Galatians for Abandoning Faith for LEOAHSia. Justification by Faith Vindicated: The Law shown to be .Subsequent to Is described. A " transgressor" is another word lor " sinner" (in v. 17), for " sin is the transgression of the law." You, Peter, by now asserting the law to be obligatory, are proving yourself a "sinner," or "transgressor," ni your having set It aside by living as the Gentiles, and with them. Thus you are debarred by transgression from justification by the law, and you debar yourself from justification by Christ, since in your theory He becomes a minister of sin. 19. Here Paul seems to pass from bis exact words to Peter, to the general purport of liis argument on the question. However, his direct address to the Galatians seems not to be resumed till ch. a. I, " O foolisli Galatians," &c. For—But I am not a " transgressor" by Ibrsaking the law. "For," &c. Proving his Indignant denial of the consequence that "Christ is tlie minister of sin" {v. 17), and of the premises from which it would follow. Christ, so far from being the minister of Bin and death, is the establisher of righteousness and life. I am entirely in Hlin. [Bengei,.] I—here eniphaticiil. Paul himself, not Peter, as in the "I" {v. 18). tlnroiili tlie law— which was my "schoolmaster to bring nie to Christ" (ch.,3. 21); boUi by Its terrors (ch. 3. i:i; Hi ins
THI-; Pkomise: Believers are the Spiuitual Seed OF Aisrah.\m, who was Justified by Faith. The Law WAS our Schoolmaster to Bring us to Chuist, that we might Become Children of God by Faith. 1. that ye should not obey the truth—Omitted in the oldest
JNISS. bewitched—fascinated you so that you have lost your wits. Thbmistius says the Galatianscre naturally very acute iu intellect. Hence, St. Paul wonders they could be so misled in this case, you — Km])hatical. " Yoir, before whose eyes Jesus Christ hath been graphically set forth {lit., in ivriting, viz., hy vivid portraiture in preaching) among you, crucified" (so the sense and Greek order require rather than EngtishVei-sioa). As Christ was "crucified," so ye ought to have been by faith "crurijied with Christ," and so " dead to the law" (cli. 2. 19, 20). Heference to the "eyes" is appropriate, as fascination was supposed to be exercised through the e.ves. The sight of Christ crucified ought to have been enough to counteract all fascination. 2. " Was It by the works of the law that .ve received the Spirit (manifested by outward lairaeleu, i". 5; Mark Ifi. 17; Hebrews 2.4; and by sph'ilual graces, V. li; Galatians 4. 5, (i; Kpheslans 1. 13), or by the hearing of laltli ?" The "only" Implies, " I desire, omitting other
3. 20) driving me to Christ, as the refuge from God's wralli against s-ln, and, when spiritually understood, teaching that Itself Is not permanent, but mustglve place to Christ, whom It prefigures as its scope and end (Romans 10. 4); and drawing me to Him by Its promises (in the projiheai'giinicnts, to rest the question on this nlonc ;" I wlio was your <m(7t(T, desire now to " learn" this one thing from you. The epithet "Holy" Is not prefixed to " Spirit," because that epithet is a Joyous one, whereas this Episllo Is They thai Believe are Justified: GALATTANS III. this Shovm hy Many Recuui "promise " was substantially the Gospel by anticipation. stern and reproving. [Bengel.] Keai Ing of faith—Faith
Cf. Jolm 8. 56 ; Hebrews 4. 2. A proof that " the old fathem did not look only for transitory promises " (Article VII., Church of England). Thus the Gospel, in its essential germ, is older than the law, tliough the full dpvelopmei.1 of the former is subsequent to tlie latter. In tl»ec—not "in thy seed," which is a point not here raised; but strictly " in thee," as followers ol iny faith, it having first shown the way to justification before God [Alford]; or "in thee," as Father of the promised seed, viz., Christ (v. consists not in working, but in receiving (lioina Lna 10. Hi, 17).
3. begun—the Christian life (Philippians 1. (i).,in tlie Spirit—Not merely was Christ crucified, " graphically set for'h" In my preaching, but also "the Spirit" confirmed the word preached, by imparting His spiritual gifts. "Having thus begun" with the receiving His spiritual gifts, "are ye now being made perfect" (so the Qreek), i. e., are J'e seeking to be made perfect with fleshly ordinances
Of the law? [ESTIUS.] Cf. Romans 2. 28; Philippians 3. i5; Hebrews 9. 10. Having begun in the Spirit, i. e., the Holy
16), who is the Object of faith (Genesis 22. 18; Psalm 72. 17), and imitating thy faith (see Note, v. 9). all nations-or as above, " all the Gentiles" (Genesis 12. 3; 18. 18 ; 22. 18). be blessed—an act of grace, not something earned by works. The blessing of Justification was to Abraham by faith in the promise, not by works. So to those who follow Abraham, the father of the faithful, the blessing, i. e., justification, comes purely by faith in Him who is the subject of the promise. 9. they—and they alone, of faith—A'^oe
Spirit ruling your spiritual life as its " essence and active principle" [EliLicoTT], in contrast to " the flesh," the element in which the law works. [Alford.] Having begun your Christianity in the Spirit, t. e., in the Divine life that proceeds from faith, are ye seeking after something higher still (the perfecting of your Christianity) in the sensuous and the earthly, which cannot possibly elevate the inner life of the Spirit, viz., outward ceremonies? INeander.] No doubt the Galatians thouglit that they were going more deeply into the Spirit; for the flesh may be easily mistaken for the Spirit, even by those who have made progress, unless they continue to maintain a pure u. 7, beginning, with-together with, faithful—Implying what it Is in which they are " blessed together with him," viz., faith, the prominent feature of his character, and of which the result to all who like Him have it, is jusfaith. [Bengel.] 4. Have ye suffered so many tUlngs tification. 10. Confirmation of t). 9. They who depend on the works of the law cannot share the blessing, for they are under the curse "written," Deuteronomy 27.26, LXX. Perfect obedience is required by the words, "in all things." CoNTiNXTAL oftedienceby the word, " continueth." No man renders this obedience (cf. Romans 3. 19, 20). It.is observviz., persecution from Jews and from unbelieving fellowcountrymen, incited by the Jews, at the time of your conversion. In vain.—fruitlessly, needlessly, since ye might have avoided them by professing Judaism. [Grotiuh.] Or, shall ye, by falling from grace, lose the reward promised for all your suflerings, so that they shall be " in vain" able, Paul quotes Scripture to the Jews who were conversant with it, as in Epistle to the Heljrews, as said or spoken but to the Gentiles, as written. So Matthew, writing for Jews, quotes it as said, or spoken ; Mark and Luke, writing (ch. 4.11; 1 Corinthians 15. 2, 17-19, 29-32; 2 Thessalonians
1.6-7; 2 John 8)? yet—rather, " If it be j caHy (or ' indeed') In vain." [Ellicott, &c.] " If, as it must be, what I liave for Gentiles, as written (Matthew 1. 22; Mark 1. 2; Luke 2.
Bald, 'in vain,' is really the fact." [Alford.J I prefer understanding it as a mitigation of the preceding words. I hope better things of you, for I trust you will return from legalism to grace; if so, as I confidently expect, you will not have "suffered so many things in vain." [Esxius.] For "God has given you the Spirit, and has wrought mighty works among you" {v.S; Hebrews 10. 32-36). [Br:KGKL.] 5. He . . . that ininigteretli—or " supplielh," God
22,23). [TowNSON.] 11. by thelaw— G'recA:, " IN the law." Both ire and 6?/ are included. The syllogism in tli is verse and V. 12, is, according to Scripture, The just shall live by faith. But the law is not of faith, but of doing, or works (i. e., does not make faith, but works, the conditional ground of justifying). Therefore " in," or " by the law, no man is justified before God" (whatever the case may be before men, Romans 4. 2),—not even if he could, whicli h8 cannot, keep the law, because the Scripture element and conditional mean of justification is faith. Tiie just shall live by faith—(Romans 1. 17; Habakkuk 2. 4.) Not as Bengel and Alford, "He who is just by faith shall live." The Greek swpvoris English Version. Also the contrast is between "live by faith" (viz., as the ground and source of his justification), and "live in them," viz., in his doings or works (v. 12), as the conditional element wherein he is justified. 13. doeth—Many depended on the law, althougli they did not keep it; but without doing, saith Paul, it is of no use to them (Romans 2. 13, 17, 23; lU. 5). 13. Atjrupt exclamation, as he breaks away impatientl}'/7-o>?) those who would involve us again in the curse of the laiv, by seeking justification in it, to "Christ," wlio "has redeemed us from its curse." The "us" refers primarily to the Jews, to whom the law principally appertained, in contrast to "the Gentiles" (v. 14 ; cf. ch. 4. 3, 4). But it is not (2 Corinthians 9. 10). He who supplied and supplies to 3'ou the Spirit still, to the present time. Tliese miracles do not prove grace to be in the heart (Mark 9. 38, 39). He speaks of these miracles as a matter of unquestioned notoriety among those addressed; an undesigned proof of their genuineness (cf. 1 Corinthians 12). wor UotU mlraclea among you — rather, "in you," as ch. 2. 8; Matthew 11. 2; Ephesians 2. 2; Philippians 2. 13; at your conversion and since. [Alford.] doeth he il by the tvorkg of the law i, e., as a consequence resulting from (so the Greek) the works of the law (cf. v. 2). This cannot be, because the law was then unknown to you when you received those gifts of the Spirit. 6. The answer to the question in v. 5 is here taken for granted, II tvas by the hearing of foUh ; following this up, he says, "Even as Abraham believed," &e. (Genesis 15. 4-6; Romans 4. 3). God supplies unto you the Spirit as the result of faitli, not works, just 'as Abraham obtained justification by faitli, not by works (v. 6, 8, 10; ch. 4. 22, 26, 28). Where justification is, there the Spirit is, so that if the former comes by restricted solely to the Jews, as Alford thin Ics ; for these are the .representative people of the world at large, and their " law " is the embodiment of what God requires of faith, the latter must also. 7. they which arc of faith M the source and starting-point of their spiritual life. Tlie same phrase isin the OreefcofRomansS 26. thesniiic—aiese, and these alone, to the exclusion of all theotherde.scendants of Aljraham. children— GreeAr, " sons " (d. 2'J). 8. Atid— Oreek, " Moreover." foreseeing—One grept excellency of Scripture is, that In It all points liable ever to be controverted, are, with prescient wisdom, decided in the most appropriate language, would Jtistlfy—rather, "justifieth." Present indicative. It is now, and at all times, God'sone way of justification, the heathen— rather, " tlie Gentiles;" or "the nations," as the .same Greek Is translated at the end of the verse. God Justifleth the Jews, tfw, "by faith, not by works." But he apeclen the Gentiles in particular here, as it was their case that was in question, the Galatians being Gentiles, preached before the Gospel — "anno'inced beforehand the Gospel." For the tlie whole world. The curse of its non-fulfilment affects the Gentiles through the Jews; for tlie law represents that rigliteousness which God requires of all, and whicli, sinco tlie Jews failed to fulfil, the Gentiles are equally unable to fulfil. Verse 10, "As many as are of the works of the law, are under the curse," refers plainly, not to the Jeivt only, but to all, even Gentiles (as the Galatians), wlio seek justification by the law. The Jews' law represents the universal law which condemned the Gentiles, thougli v/it.h less clear consciousness on tlieir part (Romans 2). The rsvelatlon of God's "wrath " by the law of con.<!Ci('nct:, iu some degree prepared the Gentiles for appreciating redemption through Christ when revealed. Tlie curse had to be removed from off the heathen, too, as well as the Jews, In order that the blessing, through Abraham, might flow to them. Accordingly, the " we," In " that we might They that Believe are Justified GALATIANS III. this Shovm by Many Reasons. the coming of Him, the Seed, to whom it was spoken, promises—f'lural, because the same promise was often repeated (Genesis 12. 3, 7; 15. 5, 18; 17. 7; 22. 18), and because receive the promise of the Spirit," plainly refers to both Jews and Gentiles, redeemed «s—6ot<5rW us offfrom our former bondage (ch. 4. 5), and " from the curse " under which it involved many things; earthly blessings to the literal children of Abraham in Canaan, and spiritual and heavenly blessings to his spiritual children ; but both promised to Christ, " the Seed" and representative Head of the literal and spiritual Israel alike. In the spiritual seed there is no distinction of Jew or Greek ; but to the lit^-al seed, the promises still in part remain to be fulfilled (Romans 11. 26). The covenant was not made with " many" seeds (which if there had been, a pretext might exist for supposing there was one seed before the law, another under the law; and that those sprung from one seed, say the Jewish, are admitted on different terms, and with a higher degree of acceptability, than those sprung from the Gentile seed), but with the one seed; therefore, the promise that in Him "all the families of the earth shall be blessed" (Genesis 12. 3), joins in this one Seed, Christ, Jew and Gentile, as fellow-heirs on the same terms of acceptability, viz., by grace through faith (Romans 4. 13); not to some by promise, to others by the law, but to all alike, circumcised and uncircumclsed, constituting but one seed in Christ (Romans 4. 16). The law, on the other hand, contemplates the Jews and Gentiles as distinct seeds. God makes a covenant, but it is one of promise; whereas the law is a covenant of works. Whereas the law brings in a mediator, a third party {v. 19, 20), God makes His covenant of promise with the one seed, Christ (Genesis 17. 7), and embraces others only as they are identified with, and represented by, Christ, one . , . Christ—not In the exclusive sense, the man Christ Jesus, but "Christ" (Jesus is not added, which would limit the meaning), Including ffis people who are part of Himself, the Second Adam, and Head of redeemed humanity. Verses 28, 29 prove this, "Ye are all one in Christ Jesus" (Jesus is added here as the person is indicated). "And if all He who trust to tlie law and the worlis of the law for Justification. The Gentile Galatians, by putting themselves tinder the law, v.ere Involving themselves in the curse from which Christ has redeemed the Jews primarily, and through them the Gentiles. The ransom-price He paid was His own precious blood (1 Peter 1. 18, 19; of. Matthew
20. 28 ; Acts 20. 28 ; 1 Corinthians 6. 20 ; 7. 23 ; 1 Timothy 2. 6
2 Peter 2. 1 ; Revelation 5. 9). being made— Greek, " having becom,e." a curse for ns—Having become what we were, in our behalf, "a curse," that we might cease to be a curse. Not merely acc\ rsed (in the concrete), but a curse In the abstract, bearing 'he universal curse of the whole human race. So 2 Corinthians 5. 21, " Sin for us," not sinful, but bearing the whole sin of our race, regarded as one vast aggregate of sin. See Note there. "Anathema" means " set apart to God," to His glory, but to the person's own destruction. "Curse," an execration, ivrltten—Deuteronomy 21. 23. Christ's bearing the particular curse of hanging on the tree, is a sample of the (/oierai curse which He representatively bore. Not that the Jews put to death malefactors by hanging; but after having put them to death otherwise, in order to brand them with peculiar ignominy, they hung the bodies on a tree, and such malefactors were accursed by the law (cf. Acts 5. 30; 10. 39). God's providence ordered it so that to fulfil the prophecy of the curse and other prophecies, Jesus should be crucified, and so hang on the tree, though that death was not a Jewish mode of execution. Tlie Jews accordingly, in contempt, call Him "the hanged one," Tolvi, and Christians, " worshippers of the hanged one ;" and make it their great objection that He died the accursed death. [Trypho, in Justin Martyr, p. 249 ; 1 Peter 2. 24.] Hung between heaven and earth as though unworthy of either! 14. The intent of " Christ beconjing a curse for us ;" " To the end that upon the Gentiles the blessing of Abraham (/. e.,])romised to Abraham, r 12., justification by faith) might come in Christ Jesus" (cf. V. 8). that we might receive the promise of the Spirit—the promised Spirit (Joel 2. 28, 29 ; Luke 24. 49). This clause follows not the clause immediately preceding (lor our receiring the Sjiiril is not the resultof the fcto-.sinfiro/^ftraham coming on the Gentiles), but "Christ hath redeemed us," &c. through faith—not by works. Here he resumes the thought in V. 2. "The Spirit from without, kindles witliin us some spark of faitli whereby we lay hold of Christ, and even of the Spirit Himself, tliat He may dwell within us." [Fl.ACItrs.] 15. I speak after the mnnner of men j-e be Christ's, ye are Abraham's seed, heirs according to the promise." 17. this I say—"this is what I mean," by what I said In v. 15. con Hrmed ... of God "ratified by God" (r. 15). In Christ—rather, " unto Christ" (cf. ti. 16). However, Vulgate and the old Italian versions translate as English. Version. But the oldest MSS. omit the words altogether, the law which waa— Greek, " which came into existence 430 years after" (Exodus 12. 40, 41). He does not, as in the case of "the covenant," add "enacted by God" (John 1. 17). The dispensation of " the promise" began with the call of Abraham from Ur into Canaan, and ended on the last night of his grandson .Jacob's sojourn in Canaan, the land of promise. The dispensation of the law, which engenders bondage, was beginning to draw on from the time of his entrance Into Egypt, the land of bondage. It was to Christ in him, as In his grandfather Abraham, and his father Isaac, not to him or them as persons, tlie promise was spoken. On the day following the last repetition of the promise orally (Genesis 46.
I take an illustration from a merely human transaction of every-day occurrence, but a man's covenant—whose purpose it is far less important to maintain. If It be conllrmed—when once it hath been ratified, no mim dlsnnnnlleth—"none selteth aside," not even the autlior himself, much less any second party. None does so wlio acta in common equity. Much loss would the righteous God do so. The law is liere, by personification, regarded as a second person, distinct from, and subsequent to, the promise of God. Hie promise is everlasting, and more peculiarly belongs to God. The law is regarded as something extraneous, afterwards introduced, exceptional, and temporary d'. 17-19, 21-24). addeth—none add?th new conditions "making" the covenant "of none effect" (v.
1-6), at Beerslieba, Israel passed Into Egypt. It is from the end, not from the beginning of the dispensation of promise, that the li>terval of 430 years betweeji it and the law is to be counted. At Beersheba, after the covenant with Ahimelech, Abraham called on the everlasting God, and the well was confirmed to him and his seed as an everlasting possession. Here God appeared to Isaac. Here Jacob received the promise of the blessing, for which God had called Abraham out of Ur, repeated for the last time, on the last night of his sojourn in the land of promise, cannot— GrecA:, "doth not disannul." make ... of none efl Tect—The promise would become so, if the power of conferring the Inheritance be transferred from 17). So legal Judaism could make no alteration in the fundamental relation between God and man, already established by the promises to Abraham ; it could not add as a new condition the observance of the law, in which case tlie fulfilment of the promise would be attached to a condition Impossible for man to perform. The "covenant" here is one of free grace, a promise afterwards carried Into effect in the Gospel. 16. This verso Is parenthetical. The covenant of promise was not "spoken" (so Oreek for "made") to Abraham alone, but " to Abraham and his seed;" to the latter especially ; and this means Christ (and that which Is Inseparable from Him, the It to the law (Romans 4. 14). 18. the Inheritance—all the blessings to be Inherited by Abraham's literal and spiritual children, according to the promise made to him and to his Seed, Christ, Justification and glorification (ch. 4. 7; Romans 8. 17; 1 Corinthians 6. 9). but God, Ac—The Greek order requlreu rather, " But to Abraham it was by promise that God hath given It." The conclusion is. Therefore the inheritance is not of, orfrom, the law (UomnnA literal Israel, and the spiritual. His body, the Church). Christ not having come when the law was given, the covenant could not have been then fulfilled, but awaited
4. 14). 19. " Wherefore then serveth the law?" as It 1a o(
33C
They tmt Believe are Justified: GALATIANS III, this Shoxm by Many Tleasons.
ONE Jehovah;" which words their Rabbis (as .Iarchids) interpret as teaching not only the unity of God, but th« future universality of His Kingdom on eartli (Zepluiniali 3. no avail for Justification, is it eitlier useless, or contrary to the covenant of God? [Calvin.] added—to the ovigtual covenant of promise. Tliis is not inconsistent witli
9). St. Paul (Romans 3. 30) Infers the same truth from the ONENESS of God (cf. Epliesians 4. 4-G). He, as being Oue, unites all believers, without distinction, to Himself (v. 8, V. 15, "No man at Weth thereto;" for tliere the kind of addition meant, and therefore denied, is one that would add new conditions, inconsistent with the grace of the covenant of promise. The law, though misunderstood by t le Judaizers as doing so, was really added for a different purpose, viz., " because of (or as the Greek, ' for the eakeof )the transgressions,"!, e., to bring out into clearer view the transgressions of it (Romans 7. 7-9); to make men more fully conscious of their sins, by being perceived as 16,28; Ephesians 1.10; 2. 14 ; cf. Hebrews 2. 11) in direct communion. The unity of God involves the unity of tlie people of God, and also His dealing directly without intervention of a mediator, m. " la Ihg law {which involves a mediator) against the promises of God (wliicli are witliout a mediator, and rest on God alone and immediately)? God forbid." life—The law, as an externally prescribed transgressions of the law, and so to make them long for the promised Saviour. This accords with v. 23, 24 ; Romans rule, can never internally impart spiritual life to men naturally dead in sin, and change the disposition. If the law had been a law capable of giving life, " verily (in very
4. 15. The meaning can hardly be "to check transgressions," for tlie law rather stimulates the corrupt heart reality, and not in the mere fancy of legalists) righteousness would have been by tlie law" (for where life is, tliere righteousness, it condition, must also be). But tlie law does not pretend to give life, and tlierefore not righteousness; so there is no opposition between the law and the promise. Righteousness can only come through the promise to Abraham, and through its fulfilment in the Gospel of grace. 33, But—as the law cannot give life or righteousness. [Alford.] Or the "But" means. So far to disobey it (Romans 5.20; 7. 13). till the seeH—during ihe period up to the time when the seed came. The law was a preparatory dispensation for the Jewish nation (Romans 5. 20; Greek, "the law came in additionalli/ and incidentally"), intervening between tlie promise and its fulfilment in Clirist. come—(Cf. "faith came," v. 2-3.) tUe promise—(Romans 4. 21.) ordained
Greek, "constituted" or "disposed." by angels—as tlie instrumental enactors of the law. [AI/^ford.] God delegated the law to angels as something ratlier alien to Him and severe (Acts 7. .53 ; Hebrews 2. 2, 3 ; cf. Deuteronomy 33.
Is righteousness from being of the law, that the knoivledge of sin is rather wliat comes of tlie law. [Bengei,.] the Scripture—which began to he written after tlie time of the promise, at the time when the law was given. The uriMm letter was needed so as permanently to convict man of disobedience to God's command. Therefore he says, "the Scripture," not tlie "Law." Cf. u. R, "Scripture," for " the God of the Scripture." concluded—" shut up," under condemnation, as in a prison. Cf. Isaiah 24.
2, "He came with ten thousands of saints," i. e., angels. Psalm 68. 17). He reserved " the promise" to Himself, and dispensed it according to His own goodness. In tl»e hand of a mediator—r/z.. Hoses. Deuteronomy 5. 5, " I stood bctiveen the Lord and you :" the very definition of a mediator. Hence the plirase often recu*-s, "By the hand of Moses." In the giving of the law, the "angels" were representatives of God; Moses, as mediator, represented the people. 20. " Now a mediator cannot be of one (but must be of <!t'o parties wliom he mediates between); but God Is one" (not two: owing to His essential unity not admitting of an Intervening party between Him and those to be blessed ; but as the One Sovereign, His own representative, giving the blessing directly by promise to Abraham, and, in its fulfilment, to Christ, "tlje Seed," without new condition, and without a mediator such as the law had). The conclusion understood is. Therefore a mediator cannot appertain to God; and consequently, the law, with its inseparable appendage of a mediator, cannot be the normal way of dealing of God, the one, and unchangeable God, who dealt with Abraham by direct prom-
22, "As prisoners gathered in tlie pit .and shut up in tlie prison." Beautifully contrasted with " the liberty wherewith Christ makes free," whicli follows, v. 7, 9, 25, 26; ch.
5.1; Isaiah 61.1. all— G?'ee/c neuter, "the universe of things:" the whole world, man, and all tliat appertains to him. under sin—(Romans 3. 9, 19; 11. 32.) the promise the inheritance jwomised {v. 18). by fnlth of iTesua Christi. e., whicli is by faith in Jesus Christ, niiglit be given—The emphasis is on "given:" tliat it miglit be a free gift; not something earned by the works of the law> (Romans 6.23). to tlicm that believe—to them that have " the faith of (in) Jesus Christ" just spoken of. 23, faitU.
—viz., that Just mentioned (i'. '12), of wliicli Christ is the object. U.ej>t— Greek, "kept in ward:" tlie effect of the "shutting up" (i'. 22; cli. 4. 2; Romans 7. 6). unto—with a view to the faith," &c. We were, in a manner, morally forced to it, so that there lemained to us no refuge iiut ise, as a sovereign, not as one forming a compact with auotlier party, with conditions and a mediator attached thereto. God would bring man into immediate communion with Him, and not have man separated from Him by a mediator that keeps back from access, as Moses and the legal priesthpod did (Exodus 19. 12, 13, 17, 21-24 ; Hebrews 12. 19-24). The law that thus interposed a mediator and conditions between man and God, was an exceptional state limited to the Jews, and parenthetically preparatory to the Gospel, God's normal mode of dealing, as He dealt with Abraham, viz., face to face directly ; by promfaith. Cf. the plirase. Psalm 78. 50 ; Margin, 31. 8. wJiicli should afterwards, &c.—"which was afterwirds to lie revealed." 24, " 8o that the law/iaWt been (i. e., hatU turned out to be) our schoolmaster (or 'tutor,' lit., 'pedagogue:' this term, among the Greeks, meant a faitiifui servant entrusted with the care of the boy from childhood to puberty, to keep liim from evil, physical and moral, and accompany him to his amusements and studies) to guide us unto Christ," with whom we are no longer, "shut up'' in bondage, but are freemen. "Children" (lit., infants) need such tutoring (ch. 4. 3). might be—rather, " that we may be justified by faith;" which we could not be till' Christ, the object of faith, liad come. Meanwhile the law, by outwardly checking the sinful propensity wliich wa.^ constantly giving fresh proof of its refractoriness—as thus the consciousness of the power of tlie sinful prlnclt pie became more vivid, and hence the sense of need both, of forgiveness of sin and freedom from its bondage was awakened—the law became a "schoolmaster to guide ud unto Christ." [Neandek.] The wara Maw shows us what we ought to do, and so we learn our iiuibi Uty to do It. la the ceremonial law we seek, by animal sacrifices, to answer for our not having done it, but Hud dead victims no satisfaction for the sins of living men, and that outward purifying will not cleanse the soul; and that therefore we need an infinitely better Sacrifice, the antitype of all the legal saorillr;es« Ttius delivered np to tiid mi ise grace, and not conditions; to all nations united by faith in the one seed (Ephesians 2. 14, 16, 18), and not to one people to the exclusion and severance from the one common Father, of all other nations. It is no objection to this view, that the Gospel, too, has a mediator (1 Timothy
2. 5). For Jesus Is not a mediator separating the two parties In the covenant of promise or grace, as Moses did, but One in both nature and ofllce with both God and man (cf, "God In Christ," t). 17): representing the whole universal manhood (1 Corinthians 15. 22, 45, 47), and also bearing In Him "all the fulness of the Godhead." Even His mediatorial ofl Sce is to cease when its purpose of reconciling all things to God shall have been accomplished (1 Corinthians 15. 24); and God's oneness (Zecharlah 14. 9), as "all In all, ' shall be fully manifested. Cf. Jolin 1. 17, where the two mediators—Moses, the severing mediator of legal conditions, and Jesus, the uniting mediator of grace—are contrasted. The Jews began their worship by reciting the Schemah. opening thus. " Jehovah our God Is Faith being Come, there is no Schoolmaster. . GALATIAISTS IV. We were under the Lmv till ChriM rame.
TiON OF OUR Subjection to the Law only tii,i, Christ CAME.FKOM THE SUBJECTION OF AN HeIK TO HI.S GUARDIAN TiLj, HE IS OF Age. .St. Peter's Good-will to iiie GALATIANS SHOULD LEAD THEM TO THE SAME GOODVriLL TO HIM AS THEY HAD AT FIRST .Shown. THEIR DESIRE TO BE UNDER THE LAW SHOWN BY THE ALLKGORY OF Isaac and Ishmael to be Inconsistent with theiii Gospel Liberty. 1-7. The fact of God's sending Hij Son to redeem us who were under tlie law (». -1), and selding the Spirit of His Son into our hearts (f. 6), confirms the conclusion (oil. 3. 29) tiial we are "lieirs according to the promise." tike heir—(Ch. 3. 29.) It is not.as in earthly inherit? nces, the death of the fatlier, but our Fatlier's sovereign will simply that makes us heirs. cMia— Greek, "one under age." diiferetli nothing. &c.— i. e., has no more freedom than a slave (so the Greek for "servant" means). He is not at his own disposal, iord of all—by title and virtual owner.ship (cf. 1 (5orintliians 3. 21, 22). 3. tutors and governors—rather, "guardians (of the person) and stewards" (of the property). Answering to "the law was our schoolmaster" or "tutor" (ch. 3. 21). until the time ajipointed of the Father—in His eternal purposes (Ephesians 1. 9-11). The Greek is a legal term, expressing a time defined by law, or testamentary disposition. 3. we—the Jews primarily, and inclusivelj' tlie Gentiles also. For the "we" in v. 5 plainly refers to both Jew and Gentile believers. The Jews in their bondage to the law of Moses, as the representative people of the world, include all mankind virtually amenable to God's law (Romans 2. 14, 15; cf. cli. 3. 13, 23, Notes). Even the Gentiles were under "bondage," and in a state of discipline suitable to nonage, till Christ came as the Emancipator, were in* bondage—as "sei vauts" (t7. 1). under tl»e elements—or "rudiments;" ludimentary religion teaching of a non-Christian cliaracter: the elementary les' judicial law, we see how awful is the doom we desoive: thus the law at last leads us to Christ, with whom we fiocl rigl'teousne.ss and peace. "Sin, sin! is tl>e word heard agaiurand again in the Old Testament. Had it not there for centuries rung in the ear, and fastened on the conscience, tlie joyful sotind, 'gr.ace for grace,' would not have been the watchword of the New Testament.
Tliis was the end of the whole system of sacrifices." [Thohtck.] 25. " But 7101/' <7)a< faith is come," Ac. Moses the lawgiver cannot Vring us into the heavenly Canaan, though he can bring us to the border of it. At that point he is superseded by Joshua, the type of .lesus, who leads the true Israel into their inheritance. Tlie law leads us to Christ, and there its office ceases. 36. children Greek, "sons." by Greek, "through faith." "Ye all" (Jews and Gentiles alike) are no longer children requiring a tutor, but SONS emancipated and walking at liberty. %7. baptized Into Clirist—(Romans 6. 3.) Iiave put on Christ—ye did, in that very act of being baptized into Christ, put on, or clothe yourselves with, Christ: so the Greek expresses. Christ is to you tlie toga virilis (the Roman garment of the full-grown man, assumed when ceasing to be a child). [Bengei,.] Gataker detines a Christian, "One who has put on Christ." Tlie argument is, By baptism ye have put on Christ; and therefore. He being the Son of God, ye become sons by adoption, by virtue of His Sonship by generation. This proves that baptism, where it answers to Us ideal, is not a niere empty sign, but a means of spiritual transference from the state of legal condemnation to that of living union witli Clirist, and of sonship through Him in relation to God (Romans
13. 14). Christ alone can, by baptizing with His Spirit, make the inward grace correspond to the outward sign. But as He promises the blessing in the faithful use of the means, the Church has rightly presumed, in charity, that such is the case, nothing appearing to the contrary. 38. There is in this sonship by faith in Clirist, no class privileged above another, as the Jews under the law had been above the Gentiles (Romans 10. 12; 1 Corinthians 12. 13; Colossians 3. 11). bond nor free—Christ alike belongs to both by faith ; whence he puts "bond" before "free." Cf. Notes, 1 Corinthians 7. 21, 22; Ephesians 6. 8. neither male nor female—rather, as Greek, "there is not male n?id female." There is no distinction into male and female. Dill'erence of sex makes no ditference in Christian privileges. But under the law the male sex had great privileges. Males alone had in their body circumcision, the sign of the covenant (contrast baptism applied to male and female alike); they alone were capable of being kings and priests, whereas all of either sex are now "kings and priests unto God" (Revelation 1. (J); they had prior right to inheritances. In the resurrection the relation of the sexes shall cease (Luke 20. 35). one— Greek, "one man;" masculine, not neuter, viz., "one new man" In Christ (Ephesians 2. 15). 39. and heirs—The oldest MSS. omit "and." Christ is "Abraham's seed" (u. IH): ye are "one in Christ" (v. 28), and one witli Christ, as having "put on Christ" (v. 27); therefore ye are "Abraham's seed," which is tantamount to saying (whence the "and" «on.» of outward things (lit., "of the [outward] world"); such as the legal oi'dinances mentioned, v. 10 (Colossians
2. 8, '20). Our cliildhood's lessons. [Conybeare and Howson.] Lit., The letters of the alphabet (Hebrews 5. 12). *. the fulness of tlie time-diz., "the time appointed by the Father" (u. 2). Cf. Note, Ephesians I. 10; Luke 1.37; Acts 2. 1; Ezekiel 5. '2. "The Churcli h!.s it own ages." [Bengel.] God does nothing prematurely, but, foreseeing the end from the beginning, waits till all is ripe for the execution of His purpose. Had Ch 1st come directly after the fall, the enormity and deadly fruits of sin would not have been realized fully by man, so as to feel his desperate state and need of a Saviour. Sin was fully developed. Man's Inability to .4ave himself by obedience to the law, whether that of Closes, or that of conscience, was completely manifested; all the prophecies of various ages found their common centre in this particular time; and Providence, by various arrangements in the social and political, as well as«the moral, world, had fully prepared the way for the coming Redeemer. God often permits physical evil long before he leaches the remedy. Tlie small pox had for long committed its ravages before inoculation, and then vaccination, was discovered. It was essential to the honour of God's law to permitevil long before he revealed the lull remedy. Cf. "the set time" (I*salm 102. 13). was come— Crf'-i A:, "came." sent tortii— Greek, " Hent forth out of heaven from Himself." [Alford and Bengel.] The siinic verl) is used of th« Fatlier's sending forth the Spirit (i\6) So in Acts 7. 12. is omitted), ye are "heirs according to the promise" (not "by the law," v. 18); for it was to Abraham's seed that the Inheritance was promised (v. li>). Thus he arrives at the same truth which he set out with (v.7). But one niw "seed" of a righteous succession could be found. One single faultless grain of human nature was found l)y God Himself, the source of a new and imperishable seed : " the seed" (Psalm 22. 30) who receive from Hlin a new nature and name (Genesis 3. 15; Isaiali 53. 10, 11 ; John 12. 21). In Him the lineal descent from Uavld becomes extinct. He died without posterity. But He lives and shall reign on David's throne. No one has a legal claim to sit upon it but Himself, He being the only living direct representative (Ezelciel 21. 27). His spiritual seed dirive tlieir birth from the travail of His soul, being born again of His word, Cf. wltli this verse, John 8.42; Isaiali 48. 1(1. l»is—Empliatical. "His oivn Son." Not by ailopfioii, n - we are (v. 5) ; nor merely His Son by the anointing of tlie ."nirlt wliich God sends into the heart (v. 0; John 1. 18). maile of a woman —"made" is used as in 1 Corintliians i:: 4.5, "The first man, Adam, was made a living soul," (-t rek, "made to be (.born) of a woman." The expressii,«i Implies a special interposition of God in His birlli as man, vtz., causlrg Him to Ije conceived by the Holy Ghost. So ICsTius. nintle under the law—" made to be under the law." Not merely as Grotius and Alford explain, "Born subject whi<'li is tlie incorruptible seed (John 1. 12; Romans 9. 8; to the law a* a Jew." But "made" by His Father's appointment, and His own free-will, " subject to the law,'"
1 I'eter 1. 23). CHAPTER IV.
Vei. 1-31. The Same Subject continued: Illustra332 to keep it all, ceremouiul and lunral, perfectly for ut» as GALATIANS TV.
Christ Freed us from the Law ; therefore we arc no longer Serva.nta to it, our sonship. Thus the redeemed are heirs through the Triune God, not through the law, nor through fleshly descent [Windischmann in Ai.ford] (cli. 3. 18 confirms this), heir—Conflrniing ch. 3. 29; cf. Romans 8. 17. 8-11. Appeal to tliem not to turn back from their privileges as free sons, to legal bondage again, then—when ye were " servants" {v. 7). ye knew not God—Not opposed to Romans 1. 21. Tlie heatiien originally knew God, as Romans the Representative Man, and to suffer and exhaust the lull penalty of our whole race's violation of it. This constitutes the significance of His circumcision. His being presented in the temple (Luke 2. 21, 22, 27; cf. Matthew 5.
17), and His baptism by John, when He said (Matthew 3.
15), "Thus it becometh us to frilfil nil righteousness." 5. To— Greek, " Tliat He might redeem." them . . . under th* law—Primarily the Jews; but as these were the representative people of the world, the Gentiles, too, are included in the redemption (ch. 3. 13). recelve The Greek Implies the suitableness of the thing as long ago predestined by God. "Receive as something destined or due" (Luke 23. 41 ; 2 Jolin 8). Herein God makes of sons of men sons of God, inasmuch as God made of the Son of God the Son of man. [St. Augustine on Psalm 52.] 6. because ye are sons, &o.—The gift of tlie Spirit of prayer is the consequence of our adoption. The Gentile Galatians might think, as the Jews were unde^- the law before their adoption, that so they, too, must first be under the law.
I. 21 states, but did not choose to retain God in their knowledge, and so corrupted the original truth. They might still have known Him, in a measure, from His works, but as a matter of fact they knew Him not, so far as His eternity. His power as the Creator, and His holiness, are concerned, are no gods— e., have no existence, such as their worsliippers attribute to them, in tlie nature of things, but only in the corrupt imaginations of their worshippers {notes, 1 Corinthians 8. 4; 10. 19,20; 2 Chronicles 13. 9). Your "service" was a different bwidage from that of the Jews, which was a true service. Yet theirs, like yours, was a burdensome yoke; how then is St. Paul, by anticipation, meets tliis objection by saying. Ye ARE sons, therefore ye need not be as children {v. 1) under the tutorship of the law, as being already in tlie free state of "sons" of God by faith in Christ (ch. 3. 26), no longer in your nonage (as "children," v. 1). The Spirit of God's only Begotten Son in j-our hearts, sent from, and leading you to cry to, the Father, attests your sonship by adoption; for the Spirit is the "earnest of jour inheritance" (Romans 8. 15, 16; Ephesians 1. 13). " It is because ye are sons tliat God sent forth" (the Greek requires this translation, not "liath sent forth") into our (so the oldest MSS. read for "your," in English Version) hearts the Spirit of His Son, crying, "Abba, Father" (John 1.12). As in V. 5 he changed from " them," the third person, to " we," the first person, so here he changes from "ye," the second person, to "our," the first person: this he does to identify their ease as Gentiles, with his own and that of his believing fellow-countrymen, as Jews. In another point of view, though not the immediate one intended by the context, this verse expresses, "Because ye are sons (already in God's electing purpose of love), God sent forth the Spirit of His Son into your he.arts," &c. : God thus, by sending His Spirit in due time, actually conferring that sonship which He already regarded as a present reality ("are") because of His purpose, even before it was actually it ye wish to resume the yoke after that God has transferred both Jews and Gentiles to a free service? 9. known God, or rather are known of God Tliey did not first know and love God, but God first, in His electing love, knew and loved them as His, and therefore attracted them to the saving knowledge of Him (Mattliew 7. 23; 1 Corinthians 8. 3; 2 Timothy 2. 19; cf Exodus 33. 12,17; John 15. 16; Philippians 3. 12). God's great grace in this made their fall from it the more heinous, how—expressing indignant wonder at such a thing being possible, and even actually occurring (ch. 1. 6). " How is it that ye turn back again?" &c. weak—powerless to justify : in contrast to the justifying power of faith (ch. 3. 2-1; cf. Hebrews 7.
18). beggarly—contrasted with ihe riches r>{ the inheritance of believers in Christ (Ephesians 1. 18). The state of the "child" (v. 1) is weak, as not having attained manhood ; "beggarly," as not having attained the inheritance, elements — "rudiments." It is as if a sclioolniaster sliould go back to learning the A B C. [Bengel.] agniii —There are two Greek words in the original. "Ye desire again, beginning afresh, to be in bondage." Though the Galatians, as Gentiles, had never been under the Mosaic yoke, yet tliey had been under "the elements of the world" {v. 3) : the common designation for the Jewish and Gentile systems alike, in contrast to the Gospel (however superior the Jewish was to the Gentile). Both systems consisted in outward worship, and cleaved to sensible forms. Both were in bondage to the elements of sense, as though these could give the justification and sanctification whicli the inner and spiritual power of God alone could bestow, ye desire—or " will." Will-worship is not acceptable to God (Colossians 2. 18, 23). 10. To regard the observance of certain days as in itself meritorious as a work, is alien to the free spirit of Christianity. This is not incompatible with observing the Sabbath or the Christian Lord's day as obligatory, though not as a work (which was the Jewish and Gentile error in the observance of days), but as a holy mean appointed by tlie Lord for attaining the great end, holiness. The whole life alike belongs to the Lord in the Gospel view, just as the whole world, and not the Jews only, belong to Him. But as in Paradise, so now one portion of time is needed wherein to draw ofl' the soul more entirely from secular business to God (Colossians 2. 16). " Salibaths, new moons, and set feasts" fulfilled. So Hebrews 2. 13, where "the children" are spoken of as existing in His purpose, before their actual existence. tti« Spirit of his Son—By faitli ye are one with the Son, so that what is His is yours ; His Sonsliip ensures your sonship; His Spirit ensures for you a share in the same. "If any man have not tlie Spirit of Clirist, he is none of His" (Romans 8.9). Moreover, as the Spirit of God proceeds from God the Father, so the Spirit of the Son proceeds from the Son ; so that the Holy Ghost, as the Creed saith, "proceedeth from the Fatlier and the Son." The Father was not begotten : the Son is begotten of the Father; the Holy Ghost proceedtni from the Father and the Son. crying—Here the Spirit is regarded as the a{/ent in praying, and the believer as //is organ. In Romans 8. 15, "The Spirit of adoption" is said to be that whei'eby WE cry, "Abba, Father:" but in Romans 8.26, "The Spirit itself maketh intercession for us with groanings which cannot be uttered." The believers' prayer Is His prayer: hence ari.ses its acceptability with God. Abba, Father—The Hebrew says, "Ablia" (a Hebrew term), the Greek, "Father" ("Pater," a Greek term In the original), both united together In one Sonship and one cry of faith, "Abba, Father." So "Even so ('jVa;',' Greek), Amen" {J{el>rew), both meaning the same (Revelation 1.7). Christ's own former cry is the believers" cry, " Abba, Father" (Mark 11. 36). 7. Wherefore—Conclusion Inferred from u. 4-6. thou—Individualizing and iipplying the truth to each. Sucli an Individual appmpriiition of this comforting truth God grants In answer to them who cry, " Abba, Father.'" heir of God through Chrlxt^—The oldest MS.S. read, "an heir through God." This conibines (1 Clironicles 23.31; 2 Chronicles 31.3), answer to "days, months, times." "Months," however, may refer to the first and seventh months, which were sacred on account of the number of feasts In them, times— G'wcA, "seasons," viz.. those of the three great feasts, the Passover, Pentecost, and Tabernacles, years—The sabbatical year was about the time of writing this Epistle, A. D. iS. [Bengei,.] II. lest Greek, "lest hnjily." My fear is not lor my own sake, but for yours. 1'^. be as I am—"As I have in my life among you cast ott' .Icwish habits, so do ye; for 1 am become as ye are," viz., in the non-observance of legal or dinances. "The fact of my laying them asl le among Gentiles, shows that I regard them as not at all eot UribtU-
Oi; behalf of man, the whole before-mentioned agency of TIIE Trinity: the Father sent His Son and the Spirit; Ihe Sou hati freed us from the law; the Spirit has coin])leted
3oo
TJie Gulalians' Good-will to Paul, GALATIANS IV. and his, in Return, to TJiem, (2 Corinthians II. 2). not well—not in a good way, or for a good end. Neither tlie cause of their zealous courting of you, nor tlie manner, is what it ought to be. they would exclude you—" they wish to shut you out" frora the kingdom of God (i. e., they wish to persuade you thit as uncircumcised Gentiles, you are shut out from It), " that j'e 7nay zealously court them," i. e., become circuminq to justification or sanctiflcation. Do you regard them in tUe same light, and act accordingly." His observing tlie .law among tlie Jews was not inconsistent with this, for he did so only in oi'der to win tliem, without compromising principle. On the other hand, the Galatian Gentiles, by adopting legal ordinances, showed that they regarded them as needful for salvation. This St. Paul combats, ye have not injured me at all viz., at the period when I cised, as zealous followers of themselves. Alfop.d explains it, that their wish was to shutout the Galatiaus from the general community, and attract them as a separate clique to their own party. So the Englisli word "exclusive," is used. 18. good to be zealously affected —rather, to correspond to "zealously court" in v. 18, "to be zealously courted." I do not find fault with them for zealously courting you, nor with you for being zealously courted; provided it be "in a good cause" {translate so), "it is a good thing" (1 Corinthians 9.20-2.3). My reason for saying the " not well" (v. 17: the Greek is the same as that for "good," and " in a good cause," In v. 28), is that theii zealous courting of you is not in a good cause. The older interpreters, however, support Englith Version (cf. ch. 1. If). a.\w&y»—translate and arrange the words thus, "At all times, and not only when I am present with you." first preached the Gospel among you, and when I made myself as you are, viz., living as a Gentile, not as a Jew.
You at that time did me no wrong ; "ye did not despise my temptation in the flesh" {v. If); nay, you " received me as an angel of God." Then in v. 16, he asks, "'Have I then, since that time, become your enemy by telling you the truth ?" 13. Itow tlirougli inflrmity—ratlier, as Greek, " Ye know that because of an infirmity of my flesh I preached," &c. He implies that bodily sickness, having detained him among them, contrary to his originsl intention, was tlie occasion of his preaching the Gospel to them, at the &rit— lit., "at the former time:" implying that at the time of writing he had been twice in Galatia. See my Introduction; also v. 16, and ch. 5. 2\, Notes. His sickuess was probably the same as recurred more violently afterward, "the thorn in the flesh" (2 Coriiitliians
I do not desire tliat I exclusively should have the privilege of zealously courting you. Others may do so in my absence with my full approval, if only it be in a good cause, and if Clirist be faithfully preached (Philippians 1.
12.7), which also was overruled to good (2 Corinthians 12.
9, 10), as the " infirmity of tlie flesh" here. 14. my temptation—The oldest MSS. read, "your temptation." My infirmity, which was, or might have been, a "temptation," or trial, to you, ye despised not, t. e., ye were not tempted bj' it to despise me and my message. Perhaps, however, it is better to punctuate and explain as LachMANN, connecting It with n. 13, "And (ye know) your temptation (i. e., the temptation to which ye were exposed tlirough the infirmity) which was in my flesh. Ye despised not (tlirough natural pride), nor rejected (through 15-18). 19. aiy lltUe children- (1 Timothy 1.18; 2 Timothy 2. i; 1 John 2.1.) My relation to j'ou is not merely that of one zealously courting you («. 17, 18), but that of a father to his children (1 Corinthians 4. 15). I travail in' birth—i. e., like a mother in pain till the birth of her child, again—a second time. The former time was when I was " present with you" (v. 18; cf. Note, v. 13). Christ b« formed in you—that you may live nothing but Christ, and think notliing but Christ (ch. 2. 20), and glory in nothing but Him, and His death, resurrection, and righteousness (Philippians 3. 8-10 ; Colossians 1. 27). ao. Translate aa Greek, " I could wish." If circumstances permitted (whicU theydonot), I would gladly be with you. [M.Stitakt.] now —as I was twice already. Speaking face to face is so much more effective towards loving persuasion than writing (2Jolin 12;3John 13, U). changcmy voice-asamother(v.
pride), but received me," &c. "Temptation does not mean liere, as we now use tiie word, tendency to an evil liabit, but HODILY TRIAL." as an angel of God—as a lieaven-inspired and sent messengeifrom God: angel means messenger (Malachi 2. 7). Cf. the phrase, 2 Samuel
1!). 27, a Hebrew and Oriental one for a person to be received witli the highest respect (Zechirriah 12.8). An angel is free from the flesh, i7\firmity, und temptation, ns
C'lirlst — being C'lirisl's representative (Matthew 10.40).
19) : adapting my toneof voice to what Isaw in person your case might need. This is possible to one present, but not to one in writing. [Gkotius and Estius.] I stand in doubt of you—rather, " I am perplexed about you," viz., how to deal with you, what kind of words to use, gentle or severe, I'lirist is Lord of angels. 15. Wlit re, &c. Of what value v/as your congratulation (so the Greek for "blessedness" expresses) of yourselves, on account of your having among you me, the messenger of tlie Gospel, considering how entirely you have veered about since? Once you counted yourselves blessed in being favoured with my ministry, ye -would have plucked out your ovfn eyes —one of the dearest members of tlie body—so highly did you value me: a proverbial phrase for the greatest selfsacrifice (Matthews. 2t)). CoNYBEAREand HowsoN tliink that tills particular form of proverb was used witli reference to a weakness in St. Paul's eyes, connected witli a nervous frame, perhaps affected by tlie brightness of tlie vision descrilied. Acts 22.11; 2 Corinthians 12. 1-7. "Yon would have torn out your own eyes to supply the lack of mine." Tlie Divine power of Paul's words and works, contrasting witli the I'eebleness of his person (2 Coriiitliians 10. 10), powerfully at first impressed the Galatlans, wlio had all the impulsiveness of the ICisItic race from whicti they spr.ang. Subsequently they soon changed with the fickleness which is equally characteristic of Kelts. 10. Translate, "Am I then, become your enemy (an enemy in your eyes) by telling you tlie truth" (ch. 2. 5, U)? He plainly did not Incur their enmity at his first \\s\t, to bring you back to the riglit patli. !dl. desire—of your own accord madlj' courting that which must condemn and ruin you. ilo ye not liear—do ye not consider the mystic sense of Moses' words ? [Grotius.] The law Itself sends you away from itself to Christ. [E.stius.J After having sufliciently maintained his point by argument, the apostle confirms and Illustrates it by an inspired allegorical exposition of historical facts, containing in them general laws and types. Perhaps his reason for using allegory was to confute the Judaizeis with their own weapons: subtle, mystical, allegorical interpretations, uiiautliorlzed by the Spirit, were their favourite arguments, as of the Rabbins in the synagogues. Cf. the Jerusalem Talmud, Tractatu Succa, cap. Ilechalil. St. Paul meets them with an allegorical exposition, not the work of fancy, but sanctioned by the Holy Spirit. History, If properly understood, contains in its complicated phenomena, simple and continually-recurring Divine laws. The history of the elect people, like their legal ordinances, had, besides the literal, a typical meaning (cf. 1 Corinthians 10. 1-1 ; 15.45,47; Revelation 11. 8). Just as thee.xlraordlnarlly-born Isaac, tlie gift of grace according to promrtud the words here imply that lie had since then, and be- /(frehXa now writing, Incurred it; so that the occasion of ise, supplanted, beyond all human calculations, the naturally-born Ishmael, so the new theocratic race, the spirtelling them the unwelcome truth, must have been at bis second visit (Acts 18. 23; see my Introduction). The itual seed of Abraham by promise, the Gentile, as well as Jewish believers, were about to take the place of the natural seed, who had imagined that to them exclusively belonged the kingdom of God. aa. (Genesis 10. 3-16; 21.2.) Abralinm—whose sons ye wish to be (cf. Riunans 9. 7-9). a bond maid ... a free woman—rather, an Greek, ' the fool and sinner hale a reprover. Tlie righteous love faithful reproof (Psalm 111.5; Proverbs 9. 8). 17. They— your flatterers : in contrast to Paul himself, who tells them llie truth, /.ealously—zeal in proselytlsm was characteristic especially of the Jews, and so of Judaly.er.s (ch. 1. H
Matthew 15; Romans 10. 2). affect you—t. e., court you 334
Allegory of Agar and Sara. GALATIANS V. Exliortaiion to Stand Fast in Liberty. bond maid . . . the free woman. 83. after the llesli— born according to the usual course of nature : in contrast
Gentiles, tvho once had not the promise, and so was destitute of God as her husband), more than of her whicii hath an (Greek, the) husbaijd" (the Jewisli Cliurcli having Goi> for her husband, Isaiah 51. 5; Jeremiah 2. 2). Numerous as were the cliildren of the legal covenant, tliose of the Gospel covenant are more so. The force of tlie Greek article is, " Her who has the husband of which the other to Isaac, who was born "by virtue of the promise" (so tlie
Greek), as the etficient caijse of Sarali's becoming pregnant out of the course of nature (Romans 4. ly). Abraliam waa to lay aside all conlideuce in the Jtesli (alter which Ishmael was born), and to live by faith alone iu the promis destitute." US. we—tlie oldest MSS. and versions are divided between "we" and "ye." "We" better accords with t!. 26, "Mother of us." children of proinltie—not children after the flesh, but through the promise (v. 23, 29, ise (according to which Isaac was miraculously born, contrary to all calculations of flesh and blood). !i4. an-c an allegory—rather, "are allegorical," i. e., have another besides the literal meaning, these are the two covenants
31). " We a?'e " so, and ought to wish to continue so. 'Z'J. persecuted—Islimael "mocked" Isaac, which contained in It the germ and spirit of persecution (Genesis 21. 9). His mocking was probably directed against Isaac's piety atid faith in God's promises. Being the elder by natural birth, he haughtily prided liimself above him tliat was born by promise : as Cain hated Abel's piety, him . . . born after the Spirit—The language, tliough reierring' primarily to Isaac, born in a spiritual way (viz., by the promise or word of God, rendered by His Spirit eflicient out of the course of nature, in making Sarah fruitful in old age), is so fi-amed as especially to refer to believers jus- ' these (women) are (i.e., mean. Omit 'the' with all the oldest MSS.) two covenants." As among the Jews the bondage of the mother determined that of the child, the children of the free covenant of promise, answering to Sarah, are free; the children of the legal covenant of bondage are not so. one from—t. e., takiny his origin from Mount Sinai. Hence, it appears, he is treating of the moral law (ch. 3. 19) chiefly (Hebrews 12. IS). Paul was familiar with the district of Sinai in Arabia (ch. 1. 17), having gone thither after his conversion. At the gloomy scene of the giving of the Law, he learned to appreciate, by contrast, the grace of the Gospel, and so to cast off all his past legal dependencies, which gendereth—i. e., bringing forth children unto bondage. Cf. the phrase (Acts tified by Gospel grace through faith, as opposed to carnal men, Judaizers, and legalists, even so it is now—(ch. 5.
8. 2-5), "children of the covenant which God made . . . saying unto Abraham." Agar—i. e., Hagar. 35. Translate, "For this ioj-ti, Hagar, is (imports) Mount Sinai iu Arabia" (i. e., among the Arabians— in tlie Arabian
11 ; 6. 12, 17 ; Acts 9. 29 ; 13. 45, 49, 50 ; 14. 1, 2, 19 ; 17. 5, 13 ; 18.
5, 6.) The Jews persecuted Paul, not for preaching Christianity in opposition to heathenism, but for preaching it as distinct from Judaism. Except in the two cases of Philippi and Eplicsus (where tlie persons beginning the assault were pecuniarily interested in his expulsion), he was nowhere set upon by the Gentiles, unless they were first stirred up by the Jews. The coincidence between Paul's Epistles and Luke's history (the Acts) in this respect, is plainly undesigned, and so a proof of genuineness (see Paley'.s Jlorm I'aulinxE). 30. Genesis 21. tongue). Ro Chrysostom explains. Haraut, the traveller, says that to this day the Arabians call Sinai, "Hadschar," t. e., Hagar, meaning a rock or stone. Hagar twice fled into the desert of Arabia (Genesis 16. and 21.): from her the mountain and city took its name, and the people were called Hagareues. Sinai, with its rugged rocks, far removed from the promised land, was well suited to represent the law wliich inspires with terror, and the spirit of bondage, answereth lit., "stands in the same rank with;" "she corresponds to," &c. Jerusalem which now is i.e., the Jerusalem of the Jews, having only a present temporary existence, in contrast with the spir-
10, 12, where Sarah's words are, "Shall not be heir with niy son, even with Isaac." But what was there said literally, is here by inspiration expressed iu its allegorical spiritual, import, applying to the New Testament believer, who is antitypically " the son of the free woman." In John 8. 35, 36, Jesus refers to this, cast out—from tho house and inheritance: literally, Ishmael; sjiiritually, the carnal and legalists, shall not be heir—The Greek is stronger, "must not be heir," or " inherit." 31. So then— The oldest MSS. read, " Wherefore." This is the conclusi(m inferred from what precedes. In ch. 3. 29 and 4. 7, it was established that we. New Testament believers, are "heirs." If, then, we are heirs, "we are not cliildren ol the bond woman (whose son, according to Scripture, was 'not to be lieir,' r. .30), but of the free woman" (whose son was, according to Scriptui'e, to be heir). For we a re not "cast out" as Ishmael, but accepted as sons and heirs. itual Jerusalem of the Gospel, which in germ, under the foiin of the promise, existed ages before, and shall be for ever In ages to come, and—The oldest MSS. read, ''For she is in bondage." As Hagar was in bondage to her mistress, so Jerusalem that now is, is in bondage to the law, and also to the Romans: her civil state tlius beiog in accordance with her spiritual state. [Bengel.] 3G. Tliis verse stands instead of the sentence which we should expect, to correspond to v. 24, " One from Mount Sinai," viz., 'he other covenant from the heavenly mount above, which Is (answers iu the allegory to) Sarah. Jerusalem . . . above—Hebrews 12.22, " the heavenly Jerusalem." "New .Jerusalem, which cometh down out of lieaven from my CHAPTER V.
God" (Revelation 3.12; 21.2). Here "the Messianic theocracy, which before Christ's second appearing is tlie Church, and after it, Clirist's kingdom of glory." [Meyek.] free—as Sarah was; opposed to "she is in liondage " (u.
Ver. 1-26. Perokation. Exhortation to Stand Fast IN the Gospel Liberty, just Set Forth, and not to ub Led by Judaizeks into Circumcision, or Law-Justification: Yet though Free, to Serve one another BY Love: To Waek in the Si'Irit, Bearjno the Fkuit thereof, not in the Works of the Flesh.
25). all—Omitted in many of the oldest MSS., though supported by some. "Mother of us," viz., believers wlio are already members of the Invisible Church, the heavenly Jerusalem, hereafter to be manifested (Hebrews 12.
22). '47. (Isaiah ol. 1.) thou barren— Jerusiilem above: the spiritual Church of tlie Gospel, tlie fruit of "the promise," answering to Sarah, who bore not "alter the Hesh ;" as contrasted with the law, answering to Hagar, who was fruitful in the ordinary course of nature. Isaiah Hpeaks primarily of Israel's restoration after iier longcontinued calamities; but his language is framed by the
1. The oldest MSS. read, " In liberty (so Alford, Mobeki.EY, Huisiphry and Ellicott. But as there is no Greek for ' in,' as there is, 1 Coriiitliians 16. 13; Philippians 1. 27 ;
4. 1, I pieler translating, 'It is for freedom tiiat'), Christ hatl) made us free (not in, or for, a state of bondage). Stand fast, therefore, and be not entangled again in a yoke oi bondage" (viz., the law, ch. 4. 21; Acts 15. 10). On "again,"' see .Vote, ch. 4. 9. 'Z. Heliold— i. e., Mark what I say, I Paul—Tliough you now think less of my aulliority, I nevertheless give my name and personal autliority as enough by itself to refute all opposition of adversaries. If ye be circumcised—Not as ALFORl), " If you will go on Holy Spirit so as to reach beyond tiiis to tlie spiritual ^ion: Including not only the Jews, tlie natural desi;endints of Abraham and children of the law, liut also the OentileK. The spiritual Jerusalem is regarded as "barren " whilst the law trammelled Israel, for she tnen had no spiritual children of the Gentiles. break forth— into crying, cry— shout for Joy. many more—translate as Greek, "Many are the cliildren of the desolate (the New Testament Church made up iu the greater part from the 6ei«i/ circumcised." Ratlier, "If ye su Her yoursidves to be circumcised," viz., under the notion of its being necessary to justification (v. 4 ; Acts 15. 1). Circumcision here in not regarded simply by itself (tor, viewed as a mere 335
Tlie Galalians not to Observe Circumcision. GAL.VriANS V. The Danger of a Little Leaven. national rite, it was practised for conciliation's sake by Paul himself, Acts lCi.:j),lHil as the symbol o( Judaism and leyitiism in genei-ul. If tliis be necessary, then the Gospel of grace is at an end. If the latter be the way of justilieation, then Judaism is in no way so. Clii-ist . . . profit . . . iiotliiiig—(Ch. 2. 21.) For righteousness of works and juslitication by faith cannot co-exisl.. "lie who is circianeised [for justitlcation] is so as fearing the law, and he wlio fears, disbelieves the power of grace, and he who disbelieves can profit nothing by that grace which' he disbelieves. [C'hkysostom.] 3. For— Greek, "Yea, more;" "Moreover." 1 testify . . . to every man —as well as " unto you" (v. 2). tliat is circumcised—that submits to be circumcised, yuch a one became a " proselyle of righteousness." tUe vv Uole law—impossible for man to Ireep even iu part, much less whoUy (.James 2. 10)
14). Let them, therefore, seek this "faith," which will enal)le them truly to fulfil the law. Again, let not those who pride themselves on uncircumcision tliink that, because the law does not justiiy, they are free to walk after "the flesh" {v. 13). Let them, then, seek that "love" which is inseparable from true faith (James 2. 8, 12-22). Love is utterly opposed to the enmities which prevailed among the Galatians (t>. 15, '20). The Spirit (v. 5) is a Spirit of " faith" and " love" (cf. Romans 14. 17 ; 1 Corinthians 7.
19). 7. Translate, "Ye were ruuning well" in the Gospel race (1 Corinthians 9. 24-26; Philippians 3. 13, 14). who, &c.—none whom you ouglit to have listened to [BknGEIj]: alluding to the Judaizers (cf. ch. 3. 1). liindcr The Greek means, lit., "hinder by breaking up a road." not obey the truth—not submit yourselves to the true Gospel way of justification. 8. This persuasion Greek, " The persuasion," viz., to which you are yielding. There yet none can be justified by the law, unless he keep it wholly (ch. 3. lUJ. 4. Lit., " Ye have become void from Christ," i. e., your connectioti with Christ has become voiil {V. 2). Romans 7. 2, " Loosed from the law," where the same Greek occurs as here, whosoever of yoii are justified—"are being justified," j. e., are endeavouring to is a play on words in the original, the Greek for persuasion being akin to "obey" (v. 7). This persuasioa which ye \v.i.ye obeyed, cometh not of—i. e., from: Does not emanate from Him, l>ut from an enemy, that calletU you—(F. 13; ch. 1. 6; Philippians 3.14; 1 Thessalonians 5. 24.) The calling is the rule of the whole race. [Bengel.] 9. A little leaven—The false teaching of thfe Judaizers. A small portion of legalism, if it be mixed with the Gospel, corrupts its purity. To aild legal ordinances and works in the least degree to justification by faith, is to undermine " the whole." So "leaven" is used of false doctrine (Matthew 16. 12; cf. 13. 33). In 1 Corinthians 5. 6 it means the corrupting influence of one bad person; so Bengel understands it here to refer to the person {v. 7,8,10) who misled them. Ecclesiastes 9. IS, " One sinner destroyeth much good" (1 Corinthians 15. 33). i/C justified, by tUe law Greek, " IN tlie law," as the element in which justitlcation is to take place, falleu from grace-—ye no longer "stand" in grace (Romans 5.2). Grace and legal righteousness cannot co-exist (Romans 1.
4, 5; 11.0). Christ, by circumcision (Luke 2. 21), undertook to obey all ihe law, and fulfil all righteousness for us; any, therefore, that now seeks to fulfil the law for himself in any degree for justifying righteousness, severs himself from tlie grace which flows from Christ's fulfilment of it, and becomes "a debtor to do the whole law" (i-. 3). The decree of tlie Jerusalem council had said nothing so strong as this; it had merely decided that Gentile Cliristians were not bound to legal observances. But the Galatians, wliilst not pretending to be so bound, imagined there was an elticacy iu tliem to' merit a higher degree of perfection (ch. 3. 3). This accounts for St. Paul not referring to tlie decree at all. He took much higher ground. See Paley's Hurce Paidince. The natural mind loves outward fetters, and is apt to forge them for itself, to stand in lieu of holiness of heart. 5. For—Proof of the assertion, " fallen from grace," by contrasting with tlie case of legalists, \Ai'i "hope" of Cliristians. tlirougli tlie Sieirit—Greefc, rather, " liy the Spirit;" in opposition to by the Jtcsh (ch. i. 2!)), or lleshly ways of justification, as circumcision and legal ordinances. "We" is emphatical, and contrasted with " whosoever of you would be justified by the law" {v. 1). tUe liope of rigiileousiiess— ." We wait for file (realization of tlie) hope (which is tlie fruit) of the righteousness (/. <., justification which comes) by I pi'efer to refer it to false doctrine, answering to "persuasion" (d. 8). 16. GreeA:, " I (emphatical : " I on my part") have confidence in the Lord with regard to you (2 Thessalonians 3. 4), that ye will be none otherwise minded" (than what by this Epistle I desire you to be, Pliilippians 3. 15). but he that tronbletli you—(Ch. 1. 7; Acts 15. 24; Joshua
7. 25; 1 Kings 18. 17, 18). Some one, probably, was prominent among the seducers, though the denunciation applies to them all (ch. 1. 7 ; 4. 17). shall bear—as a heavy burden, his—/lis due and inevitable judgment from God. St. Paul distinguishes the case of the seduced, who were misled through thoughtlessness, and who, now that they are set right by him, he confidently hopes, iu God's goodness, will return to the right way, from that of the seducer who is doomed to judgment. wl»osoever he be—whether great (ch. 1. 8) or small. 11. Translate, " If I am still preaching (as I did before conversion) circumcision, why ain I still persecuted?" The Judaizing troubler of tha Galatians had said, "Paul himself preaches circumcision," as is shown by his having circumcised Timothy (lit., from—out of) faith," Romans 5. 1, 1, 5; 8. 24, 25, "Hope. . . ire with patience M)a/Z /"'' ''•" This is a farther step than being "justified;" not only are wo this, but "wait lor the hope" which is connected with it, and is its full consummation. " Righteousness," in the sense of justification, is by the believer once for all already attained ; but the consummation of it in future perfection above is the (.'Vets 16.3; cf. also Acts 20.6; 21.24). Paul replies by anticipation of their objection. As regards myself, the fact that I am still persecuted by the Jews, shows plainly that I do )io< preach circumcision; for it is just because I preach Christ crucified, and not t he Mosaic law, as the sole ground of justification, that they persecute me. If for conciliation he lived as a Jew among the Jews, it was in accordance with his principle enunciated (1 Corintliians 7. 18, 20; ol)ject of hope to be waited for : " the crown of righteousness laid up" (2 Timothy 4. S): " the hope laid up for you ill heaven" (Colossians 1. 5; 1 Peter 1. 3). tt. For—Conliriiiing the truth th;i,t it is " bj' faith" (u. 5). in Jesus ChristGVec'A, " in Christ Jesus." In union with Christ (the A>;oinTED Saviour), that is, Jesus of Nazareth, nor iinclrcuinclsion—This is levelled against those who, being not legalists, or Judaizers, think thimiselves Christians on this ground alone, fnllli wlilcii worketln by UiVK— Greek, "working," &c. This corresponds to "a new creature" (ch. 6. 15), as its definition. Thus in v. 5, 0, we have the three, "faith," "hope," and "love." The Greek expresses, "Which eU'ectually worketli:" which exhibits
9.20). Circumcision, or uncircumcision, are things indifferent in themselves; their lawfulness or unlawfulness depends on the animus of him who uses thein. The CJentile Galatians' animus in circumcision could only be their supposition that it influenced favourably their standing before God. I'aul's living as a Gentile among Gentiles, plainly showed that, if he lived as a Jew among .Jews, it was not that he thought it meritorious before God, but as a matter indillerent, wherein ho might lawfully co)iform as a Jew by birth to those with whom he was, in order to put no needless stunililing-lilock to the Gospid in the way of his countrymen, then—Presuming that 1 did so, " then," In that case, " the olt'ence of (stumbling-block, 1 Corinthians 1. 23 occasioned to the Jews by) the cross has become done away." Thus the Jews' accusation against Stephen was not that he preached . Christ crucified, but that " ho spake blasphemous words against this holy place and titt jls oievf/// by love (so 1 Thessalonians 2.13). Lore is not joined with faiUi in justifying, but is the principle of the works which follow after jiistilication by faith. Let not legalists, upholding circumcision, think that the essence of the law is set at naught by the doctrine of justification by faith only. Nay, "all rhe law is fulfilled iu one word —love," whicli is the principle on wlucu "faith worketh"
The Sxm of the Law is Love. GALATIAXS V. Reckoning up of the Works of the Flesh.
"tcndeth (or some such word is to be supplied) against the flesh." so that ye cnnuot do the (hiugg tliat ye would—The Spirit strives against fhefl< sh and its evil influence; the flesh against the Spirit and His good influence, so that 7ieilher the one nor tlie other can be fiilli/ carried out into action. "But" (v. IS) where "the Spirit" prevails, the issue of the struggle no longer continues doubtful (Romans 7. lo-20). [Bbngei..] The Greek is, "that ye may not do the tilings tliat j-e would." "The Jaw." They would, in some measure, have borne the former. If he had mixed with it Jiistitlcatiou in part by circumcision and the law, antl if he had. through the nie<lium of t.'hristianity, brouglit converts to Judaism. But if justification in any degree depended on legal ordinanses, Christ's cruc-itixion in that degree was unnecesearj-, and could profit nothing (v. 2. -1). Worldly Wiseman, tf the town of Carnal Policy, turns Cliristi«n out of the narrow way of the Cross, to the liouse of Legality. But the way to it was up a mountain, which, as Christian advanced, tlireatened to fall on him and crusli him, amidst flesli and Spirit are contrary one to the other," so that you must distinguish what proceeds from the Spirit, and what from tlie flesh; and you must not fuljil what ypu desire according to Uie carnal self, but what the Spirit witliin you desires. [Neander.] But the aiititliesis of u. flashes of lightning from tlie mountain {Pllgrhn's Progress; Hebrews 12. 18-21). 1^. tUey . . . whicU trouble yovL'-lrans Utle, as tlie Greek is ditferent from r. 10, "They Wlio are ujise Uliny you.
" were even cut oiT—even as tliey desire your foreskin to liec«^ off and cast away bj* circum-
18 ("But," <tc.), where the cemflict is decided, sliows, I think, (hat here d. 17 contemplates the inaliility both for fully aceomplisliing the (/ood we " would," owing to the opposilion of thv Jtesh, and for doing the evil our flesli Would desire, owing to the opposition of the Spirit in the awakened man (such as the Galaliitns are assumed to be), until we yield ourselves wholly by the Spirit to" walk by the Spirit" (v. l(i, US). 18. "If ye are led (give yourselves up to l)e led) bK (Greek) the Spirit, ye are not under the law." For ye are not working the works of the flesh (i>. 16, 19-21) which bring one "under the law' (Unmans 8. 2, 14). The "Spirit makes free from tlie law of sin and death" (u. cision, so would that they were even cut off from your communion, being worthless as a cast4iway foreskin (cli. 1. 7, 8; cf. Fhilippians 3. 2). The fathers, Jerome, Amdkose, AUWUSTINK, and Chrv.sosi'OM, explain it, "Would that they would even cut themselves otT," i. e., cut of!' not merely the foreskin, but the whole member; if circivncijsion be not enough for them, then let tliera have excixion al.so; an outburst liardly suitable to tlie gravity of an apostle. But v. 9, 10 plainly point to ezeominunication as the judgment threatened against the troublers; and danger of the bad " leaven" spreading, as the reason for 23). The law is made for a fleslily man, and for the woi'ks of the flesli (1 Timothy 1. 9), "not for a rigliteous man" (Romans (i. 14, 15). 19-'-i3. Conrtrming v. IS, by showing the contrariety lietween the works of the flesh and the fruit of the Spirit, innnifest—The hidden fleshly piinciple Ijetrays itself palpaoly by its works, so that these are not hard to discover, and leave no doubt that they como not from the Spirit, which are these Greek, " such as," for instance. Adultery — Omilt«u in the oldest MSS. lasclviousness—ratlier, " wantonness," petulance, capricious insolence; it may display itself in "lasclviousness," but not necessarily or constantly so (Mark 7. 21, 22, where it is not iussociated with fleshly lusts). [Tkenoh.] "Works" (in the plural) are attributed to the "flesh," because they are divided, and often at variance with one another, and even wiieu taken each one by itself, betray
It. 13. The "ye" is emphatical, from its position in the Greek, " Ye brethren," *c. ; as opposed to tliose legalists " who trouble you." uitto Hberty—Tlie Greek expresses, "On a footing of liberty." The slaie or condilion in which ye have been called to salvation, is one of liberty. Gospel liberty consists in three things, freedom from tlie Mosaic yoke, from sin, and from slavish fear, only, &c. translate, "Only turn not your liberty into an occasion for the Hesh." Do not give the flesh the handle or pretext (Romans 7. 8, "occasion") for its indulgence which it eagerly seeks for; do not let it make Christian "liberty"
Its pretext for indulgence {v. Ifi. 17; 1 Peter 2. 10; 2 Peter 2.
19 ; Jude 4). but by love serve one a.not\icr—Greek, " Be servants (be in bondage) to one another." If ye must be tenxints, then 6e servants to one ano Oier in love. Wlillst free as to legalism, be bound by Love (the article in the Greek personifies love in the abstract) to serve one another (1 Corinthians 9.»19). Here he hints at their unloving strifes springing out of lust of power. " For the lust of power is the motner of heresies." [Ciirysostom.] 14. all the law —Greek, "the whole law," t'jz., the Mosaic law. Love to God is presupposed as the root from which love to our neighbour springs; and it is in this t«nse the latter precept their fleshly origin. But the "fruit of the Spirit'' (v. 23) is singular, because, however manifold the results, they form one harmonious wliole. The results of the flesh are not digiiirted by the name " fruit;" they are but " works" (Ephesiaiis .5. 9, 11). He enumerates tliose fleshly works (committed against our neighbour, against God, and against ourselves) to which the Galatians were niosfc prone (the Kelts have always been prone to disputations and internal strifes); and those manifestations of the fruit of the Spirit most needed by them (v. 13, 15). This passage shows that "tlie flesh" does not mean merely suality, a.s opposed to spirituality ; for "divisions" in the catalogue liere do not flow from sensuality. The identiflcation of " the natural {Greek, animal-souted) man," with the " carnal" or fleshly man (1 Corinthians 2. 14), shows that " the Hesh" expresses human nature as estranged fi-otn (so " word" means here) is said to be the fulfilling of " aU the law" (Leviticus 19.18). Love is "the law of Christ" (ch. 6. 2; Matthew 7. 12; 22. 39, 40; Romans 18. 9, 10). U fulfilled—Not as received text "is being fulfilled," but as the oldest M.SS. read, "has been fulfilled;" and so "receives its full perfection," as rudimentary teachings are fulfilled by the more perfect doctrine. The law only united Israelites together; the Gospel unites all men, and that In relation to God. [Grotius.] 15-. Mttt—backbite the character, devour—the substance, by injuring, extortion, &c. (Habakkuk 1. 13; Matthew 23. 14; 2 Corinthians U. 20). consumed, <tc.—Strenglli of soul, healtli of body, cha-
God. 'JTitENCH observes, as a proof of our fallen state, how much richer is every vocabulary in words for sins, than in tliose for graces. St. Paul enumerates savenleen "works of the flesh," only nine manifestations of "the fruit of tlie Spirit" (cf. Ephesians 4. 31). 30. witchcraft sorcery; prevalent in Asia (Acts 19. 19; cf. Revelation 21). hatred Greek, "liatreds." variance — Greek, "strife;" singular in tlie oldest MSS. emulations—In the oldest MSS. singular, "emulation," or rather, "jealousy;" for the sake of one's own advantage. " Envyings" (i». 21) are even withoutadvantage to the person himself. [Bengel.] wrath Greek, plural, "passionate outbreaks." [AlFOKU.] strife—rather as Greek, "factions," "cabals;" derived from a Greek root, meaning "a worker for hire;" hence, unworthy means for compassing ends, factious pracracter, and resources, are all consumed by broils. [BenOEL.] 16. Tbls I say then—Repeating in other words, and explaining the sentiment inn. 13, "What I mean is this." Walk in the Spirit— Greek, " By (the rule of) the .Holy) Spirit." Cf. v. 10-18, 22, 25; ch. 6. 1-8, with Romans
7. 22; 8. 11. The best way to keep tares out of a bushel is to fill it with wheat, the flesh—the natural man, out of which flow the evils specified [v. 19-21). Tlie spirit and the flesh mutually exclude one another. It is promised, not that we should have no evil lusts, but that we should "not/idfll" them. If the spirit that is in us can be at ease ander sin, it is not a spirit that comes from the Holy Bpirit. The gentle dove trembles at the sight even of a hawk's feather. 17. For—The reason why walking by the Spirit will exclude fulfllling ttie lusts of the flesh, viz., tbelr mntual coufararlety. the Spirit—not " lusteth," but tices, seditions — "dissensions," as to secular matters, heresies—as to sacred tilings {Note, 1 Corinthians 11. 19). Self-constituted parties; from a Greek root, to choose. A schism is a more recent split in a congregation from a difference of opinion, llo esy is a scliism become invutcrato.
Exhortation to Forbearance and IlumlUlij, GALATIAXS YI. and to he Liberal to Teacften. dure meekly their provocations, and do not withdraw ourselves from the burdens which their sins impose upon us. [Trench.] considering thyself—Transition from the plural to the singular. When congregations are addressed collectively, each individual should take home the monition to himself, thou also be tempted—as ia likely to happen those who reprove others without meekness (cf. Mattliew7. 2-5; 2 Timothy 2. 2.5; James 2. 13). a. If ye, legalists, must "bear burdens," then instead of legal burdens (Mattliew 23. 4), "bear one another's burdens," til., "weights." Distinguished by Bengel from "burden," i,'.4 (a difl'erent G>-ee/c word, "load"): " weights" exceed the strength of those under them; "burden" is proportioned to the strengtli. so ftilfil—or as other old MSS. read, "So ye will fulfil," Greek, "fill tip," "thoroughly fulfil." the law of Christ— I'iz., " love" (ch.5. 11). Since ye desire "the law," then fulfil the law of Christ, wliich is not made up of vark)us minute observances, but whose sole "burden" is "love" (John 13.34; 15. 12); Romans 15. 3 gives Christ as the example in the particular duty here. 3. Self-conceit, the chief hindrance to forbearance and sympathy towards our fellow-men, must be laid aside, something-possessed of some spiritual pre-eminence, so as to be exempt from the frailty of other men. when he is nothing—The Greek is subjective: "Being, if he would come to himself, and look on the real fact, nothing" [Alford] (v.2,G; Romans 12. 3; I Corinthians S. 2). decelveth himself— "he mentally deceives himself." Cf. James 1.26, "deceiveth his own heart." 4. his own work—not merely his own opinion of himself, have rejoicing in himself aloue—translate, "Have his (matter for) glorying in regard to himself alone, and not in regard to another" (I'/z"., not in ra;ard to his neighbour, by comparing himself Willi whom, lie has fancied he has matter for boasting as that neighbour's superior). Not that really a m,an by looking to "lilmself alone" is likely to find cause for glorying in himself. Nay, in v. 5, he speaks of a "burden" or load, not of matter for glorying, as what really belongs to each man. Bat he refers to the idea those whom he censures had of themselves: they thoutjht they had cause for "glorying" in tliemse Ues, but it all arose from unjust Self-conceiteil comparison of themselves with others, instead of looking al liome. The only true glorying, if glorying it is to be called, is in the testimony of a good conscience, glorying in the cross of Christ. 5. For (by tills way, v. 4, at proving himsell, not depreciating liis neighbour by comparison) eacli man shall bear his own " burden," or rather, " load"
[Augustine, CXm. Crcscon. Don., 2 7.] 31. tell . . . before —Viz., before the event. I . . . told you In time past— when I was with you. yoii — who, thougli maintaining Justification by the law, are careless about keeping the law (Romans 2. 21-23). not inherit . . . kingdom of God — (1 Coi'intliiaus 6.9, 10; Ephesians 5.5.) 3^. love — the leader of the band of graces (1 Corinthians 13.). gentleness Gretk, " benignity," conciliatory to otliers ; whereas " goodness," though ready to do good, has not such suavity of manner. [Jerome.] Alford translates, "kindness." faith—" faithfulness ;" opposed to " heresies." [Benoel.] Alford refers to 1 Corintliians 13. 7, "Believeth all things;" faith in the widest sense, toward God and mati. "Trustfulness." [Conybeake and How.so:^.] 33. tem>. perance—The Cr'reeA; root implies self-restraint as to one's desires and lusts, against sucli—not persons, but things, as in 11.21. no law— Confirming v. 18, "-Not under the law" (1 Timothy 1.9, lOj. The law itself commands love (v. 14); so far is it from being "against such." 34. The oldest MSS. read, "Tliey that are of Christ Jesus ;" they that belong to Christ Jesus; being "led by (His) Spirit" (v. 18). have ci-ucifled tlie flesh-They nailed it to the cross once for all when they became Christ's, on believing and being baptized (Romans 6. 3, t); they keep It now 'nx a state of crucifixion (Romans 6. 6;; so that tlie Spirit can produce in them, comparatively uninterrupted by it, "the fruit of the Spirit ' {v. 22). "Man, by faith, is dead to the former standing-point of a sinful life, and rises to a new life (y. 25) of communion with Christ (Colossians 3.
3). The act by which they have crucified tlie flesh ivith its lust, is already accomplislied ideally in principle. But the practice, or outward conformation of llie life, must harmonize with the tendency given to the inward life" (y.
25). [Neandeh.] We are to be executioners, dealing cruelly with tlie body of sin, which has caused the acting of all cruellies on Clirist's body, with the af Tcctions translate, " witli its passions." Tlius tliey are dead to the law's condemning power, wliich is only for the fleshly, and their lusts (I), i!). 35. in . . . in—ratlier, as G)-eefc, " If we live (Aotc,v. 21) BY the Spirit, let us also walk (v. 16; ch. 6.
Ifi) BY the Spirit." Letourlile in practice correspond to the ideal inner principle of our spiritual life, viz., our standing by faitli as duad to, and severed from, sin, and the condemnation of tlie law. "Life l)y (or in) the Spirit"' is not an occasional inllueni e of tlie Spirit, but an abiding state, wherein we are continually alive, though sometimes sleeping and inactive. 3(i. Greelc, " Ijt us not Bi-;- COME." Whilst not asserting tliat the Galatians are " vain-c/lorious" now, he says they are liable to become so. provoking oJiie aiiotlker— an ell'ect of " vain-gloriousness" on the stront/er ; as "envying" is Its effect on the weaker. Adanger common both to the orthodox and Judaizing Galatians.
(viz., of sin and infirmity), the Greek behig difli-'renl from that ill V. 2. This vei'se does not contratlicl v. 2. There he tells them to bear with others' "burdens" of infirmity in sympathy; hyre, that self-examination will make a man to feel he has enough to do witli "his own load" of sin, without comparing himself boastfully with his lieiglibour. Cf. V. 3. Instead of "thinking himself to be sometiiing," he shall feel tlie " load" of his own sin; and this will lead him to bear sympathetiiiUy with his neigiibour's burden of infirmity. AisoP says a man carrie.s two bags over his shouldtr, the one withhis own sins hanging beliind, lliat witli his neighbour's sins in front.
CHAPTER VI.
Ver. 1-18. Exhortations Continued; To Forbe.vrANCE AND Humility; Liberality to Teachers and in General. Postscrii'T and Benediction. 1. Brethren — An expression of kindness to conciliate attention. Translate as Greek, "If a man even be overtaken" (i.e., (>. From tile mention of bearing one another's Inirdeus, he passes to one way in whicli tliose burdens may bo borne—by ministering out of their earthly goods to their spiritual teachers. The " but" in the Greek, beginning of this verse,' exjircsscs this: I said, Eacli sliiUl bear his own burden ; nuT I do not intend tliat he should not think of others, and especially of the wants of his ministers, coiikiiiimieate unto him—"imparl a share unto his teaclier;" tit., hint tliat teacheth vatechetivally. In all good things—in every Iviud of the good tilings of i/ii.v /ye, according as tlie case may require (Uomans 15.27; 1 CoriuUiialis y. 11, II). 7. Uod is not mocked-The Greek 'ftrb, caugh't in tlie very act [Alford and Kllicott); before he expects; unexpectedly). Bencul explains the "before" in the Greek compound verb, "If a man be overtaken in a iix\x\i before ourselves;" If another i\i\»reaily been overtaken in a fault the first; for often he who is Jirsl to find fault, is the very one who lias fir.'il transgressed, a fault— 6Vee/i-, "a transgression," " a lall ;" such as a falling back into legal bondage. Hero he gives monition t.<) tliose who have not so fallen, "the spiritual," to be not "vain-glorious" (ch. 5. 26), but forbearing to such (Komans 13. 1). restore—The Greeic is used of a dislocated liml), reduced to its place. Sucli is the tendin ness with wliich we should treat a fallen member of the Church in rcsioi ing liim to » better stale. tl»e sitlril of lueekueKs— Is til., to sneer wUli the nostrils drawn up in eontciiipt. God does not sutler liimself to be imposed on by empty worils: He will juilge accort Ung to works, which are seeds sown for elcniiiy of eitlier joy or woe. Excuses for Vie meekness which is the gift of lite JIulj/ iiiiiril working in our spirit (cli. 5. 22, 25). "Meekness" is tliat temper of spirit toward-s God wiicreby we accept His dealings without disputitig; then, towards men, whereby we enilllbei allly in God's cause (v. 6) seem valid before men, bul are not so before God U'salm 56. 21), »oweth—especially
3^8
Let us not he Weary in Well-doing. GALATIANS VI. Paul Glorieth only in the Cross of Clirist, of the Epistle: "ilow large" will thus be put for "how many." Vi. Contrast between his zeal in their behalf, implied in v. 11, and the zeal for self on the part of the Judaizers. make a fair sliow—{2 Corinlliians 5. 12.) in the flesli—in outward things, tlicy— it is "these" who, &c. constrain you—by exiimple (u. 13) and importuning, only lest—"only tliat they may not," &c. (cf. ch. 5. 11). suffer persecution—They escaped in a great degree the Jews' bitterness against Christianity and the oS'ence of the cross of Christ, by making the Mosaic law a necessary preliminary ; in fact, making Christian converts into Jewish proselytes. 1.3. IVanslate, " For not even do they who submit to circumcision, keep the law themselves (Romans 2. 17-23), but they wish you (empliatical) to be circumcised," &c. They arbitrarily selected circumcision out of the whole law, as though observing it would stand instead of their non-observance of the rest of the law. that tliey may glory In yotir fiesU viz., in the outward change (opposed to an inu-ard c/iauge wrought by Wie Spirit) which they have effected in bringing you over to tlieir own Jewish-Christian party. It. Translate, " V>y\l as for me [in. opposition to those gloriers ' in your tlesh,' i'. 13), God forbid that I," Ac. in tlie cross—the atoning death on the of his resources (2 Corinthians 9. 6). that— Greek, " this i" this and nothing else, reap—at tlie harvest, the end of the world (Matthew 13. 39). 8. 'IVansktte, " He that soweth unto his own flesh," with a view to fullilling its desires. He does not say, "His spirit," as he does say, "His flesli." For in ourselves we are not spiritual, but carnal. The tlesh is devoted to selfishness, coriinjtioii—u e., destruction (Philippians 3. i9). Ct'. as to the deliverance of believers from "corruitlon" (Romans 8.21). The use of the term "corruption ' instead, implies tliat destruction is not an arbitrary punishment of fleshly-niindedness, but is its natural fruit; the corrupt flesh producing corruption, whicli is anotlier word for destruction: corruption is the fault, and corruptic»n the punishment {Note, 1 Corinthians 3. 17; 2 Peter 2. 12). Future life only expands the seed sown here. Men cannot mock God, because they can deceive tlieniselves. They who sow tares cannot reap wheat. They alone reap life eternal who sow to the Spirit (Psalm 126. 6; Proverbs 11. 18; 22. 8; Hoseu S. 7; 10. 12; Luke
16.25; Romans 8.11; James 5. 7). 9. (2 Tliessalonians 3.
13.) And when we do good, let us also persevere in it without fainting, in due season—in its own proper season, God's own time (1 Timothy 6. 15). faint not—lit., " be relaxed." Stronger than " be not weary." Wear]/ of well-doing refers to the will; "faint," to relaxation of the powers. [Bengel.] No one should faint, as in an earthly harvest sometimes liappens. 10. Translate, "<5'o then, according as (<. e., in proportion as) we have season (i. e., opportunity), let us work (a distinct Greek verb from that for "do," in V. 9) thai which is (in each case) good." As thou art al)le, and whilst thou art able, and when thou art able (Ecclesiastes 9. 10). We have now the "season" for sowcross. Cf. Philippians 3. 3, 7, S, as a specimen of his glorying. The "cross," the great object of shame to them, and to all carnal men, is the great object of gloiying to me. For by it, the worst of deaths, Christ has destroyed all kinils of death. [Augustine, Tract 36, on John, sec. 4.] We are to testify the power of Christ's death working in us, after the manner of crucifixion (ch. 5. 2-1 ; Romans 6. 5, 6). our—He reminds the Galatians by this pronoun, that they had a share in the " Lord Jesus Clirist " (the full name ing, as also there will be hereafter the "due season" {v. 9) for reaping. The whole life is, in one sense, the "seasonable opporlunity" to us; and, in a narrower sense, there occur in it more especially convenient seasons. The latis used for greater solemnity), and therefore ouglit to glory in Clirist's cross, as he did. the world—inseparably allied to the " flesli " {v. 13). Legiil and fleshly ordinances are merely outward, and "elements of tlie world " (ch. 4.
3). is—rather, as Greek, " has been crucirted to me " (ch. ter aresometinies lost in looking for still more convenient seasons (Acts 21. 25). We shall not alwaj-s have the opportunity "we have" now. Satan is sharpened to the greater zeal in injuring us, by the shortness of his time (Revelation 12. 12). Let us be sharpened to the greater zeal in well-doing by tlie shortness of ours, them tvlio are of tlic hoiiseliolcl—Every right-minded man does well to the members of his own family (1 Timothy .5. 8); so believers are to do to those of the houseliold of faith, i. e., those whom faith has made members of "the household of God" (Ephesians 2.19); "the lioH.se of God" (1 Timothy .3. 15; 1 Peter 4. 17). 11. Rather, "See in how large letters I have written." The Greek is translated "how great," Hebrews 7. 4, the only
2. 20). He used " crucified " for dead (Colossians 2. 20, "dead with Christ"), to imply his oneness with Clirist crucified (Philippians 3. 10) : " the fellowship of His suf Teriiigs being made conformable unto His death." 15. availetli —The oldest MSS. read, " is" (cf. ch. 5. 6). Not only are they of no avail, but they are nothing." So far are they from being matter for " glorying," that they are "nothing." But Christ's cross is "all in all," asasiibject for glorying, in "the new creature" (Ephesians 2. 10, 15, 16). new creature—(2 Corinthians .5. 17.) A transformation by therenewul of the mind (Romans 12.2). 16. as many—Contrasting witli the "as many," v. 12. rule— Zii., a straight rule, to detect crookedness; soa ruleof life, peace—from God (Epliesians2. 14-17;
6. 2:3). mercy—(Romans 15. 9.) Israel of God—not the Israel after the flesh, among whom those teachers wish to enrol you ; but the spiritual seed of Abraham by faith (ch. 3.9,29; Romans 2.2^, 29; Philippians 3. 3). 17. let no man trouble me—by opposing my apostolic authority, seeing that it is stamped by a-sure seal, viz., " 1 (ill contrast to the Judaiziug teacher who gloried in the flesh) bear" (as a high mark of honour from the King of kings), tlie marks —properly, marks branded on slaves to indicate their owners. So St. Paul's scars of wounds received for Christ's sake, indicate to whom he belongs, and in vVliose free and glorious service he is (2 Corinthians 11. 23-25). The Judaizing teachers gloried in the circumcision mark in the flesh of their folloxuers ; St.Paul glories in tlie marks of suffering for Christ on his own body (cf. v. 11 ; Pliilippians
Otlier passage where it occurs in the New Testament. Owing to liis weakness of eyes (ch. 4. 15) he wrote in large letters. So Jerome. All the oldest MSS. are written in uncial, t. e., capital letters, the cursive, or small letters, being of more recent date. St. Paul seems to have had a difficulty in writing, wliich led him to make the uncial letters larger than ordinary writers did. Tlie mention of these is as a token by which they would know that he wrote the whole Epistle with his own hand; as he did also the pastoral Epistles, which this Epistle resembles in style. He usually dictated his Epistles tonn amanuensis, excepting the concluding salutation, which he wrote himself (Romans 16. 22; 1 Corinthians 16. 21). This letter, he tells tlie Oalatians, he writes with his own hand, no doubt in order that they may see what a regard he had lor them,
3. 10; Colossians 1. 24). tlie Lord—Omitted in the oldest MSS. 18. Bretliren—Place it, as Greek, last in the sentence, before the "Amen." After much rebuke and monition, he bids them farewell with the loving expression of Itrotlierhood as his last parting word (Note, ch. 1. 6). be with your spirit-which, I trust, will keep down the in contrast to the Judai/.ing teachers (t). 12), who sought only their own ease. If English Version be retained, the words, " how large a letter " {lit., "in how large letters "), •will not refer to the length of the Epistle absolutely, but that it was a laige one ttfr liim to have written witlr his own hand. Neandeu supports English Version, as more appropriate to the earnestness of the apostle and the tone
Jlesli (1 Thes.salouians 5. 23 ; 2 Timothy 4. 22 ; Pli i lemon 25). 339 hUrodvclioTi. EPHESIANR. Inlrodudwn.
TilE EPISTLE OF PAUL THE APOSTLE TO THE
EPHESIANS.
INTRODUCTION.
The headings (ch. 1. 1), and ch. 3. 1, show that this Epistle claims to be that of St. Paul. This claim is confirmed by the testimonies of Ikenjeus, Hcereses 5. 2, 3, and 1. 8, 5; Clemens Alexandrinus, Stromata, 4. sec. G5, and Po;d. 1.. sec. 8; Origen, adv. Cels. i.'lll. It is quoted by Valentinus (120 a. d.), viz., ch. 3. 14-18, as we know from Hippolytuh'
Reful. of Ilcures., p. 1113. Polycarp, Up. Philipp., cli. 12., testifies to its cauonicity. SoTertullian, adv. Marcion 5. 17. Ignatius, i'p/!. 12, which alludes to the frequent and affectionate mention made by St. Paul of the Christian state, privileges, and persons of the Ephesians in his Epistle.
Two theories, besides the ordinary one, have been lield on tlie question, to «'7iom the Epistle is addressed. Grotics, after tlie heretic Marcion, maintains tliat it was addressed to tlie Cliurcli at Laodicea, and tliat it is the Epistle to which St. Paul refers, Colossians 4. 16. But tlie Epistle to tlie Colossians was probably written before that to tlie Ephesians. as appears from the parallel passages in Epiiesians bearing marks of being expanded from tliose in Colossians; and Marcion seems to liave drawn his notion, as to our Epistle, from St. Paul's allusion (Colossians 4. 16) to an Epistle addressed by him to tlie Laodiceans. Origen and Clement of Alexandria, and even Tertullian, who refers to Marcion, give no sanction to his notion. No single MS. contains tlie heading, " to the saints that are at Laodicea," Tlie very resemblance of the Epistle to the Ephesians to that to tlie Colossians, is against the theory; for if the former were really the one addressed to Laodicea (Colossians 4. 16), St. Paul would not have deemed it necessary that the cliurclies of Colosse and Laodicea should interchange Epistles. Tlie greetiu-gs, moreover (Colossians 4. 15), which he sends throvyh the Colossians to llie Laodiceans, are quite incompatible with the idea that Paul wrote an Epistle to the Laodiceaiis at tlie same time, and by the same bearer, Tycliicus (the bearer of our Epistle to the Ephesians, as well as of that to Colosse); for who, under such circumstances, but would send the greetings dircctZ in tlie letter to the party saluted? The letter to Laodicea was evidently written some time before that to Colosse. Archbishop Ushek has advanced the second theory : That it was an encyclical letter headed, as in MS. B., " to the saints that are .... and to the faithful," the name of each Church being inserted in the copy sent to it; and that its being sent to Ephcsus first, occasioned its being entitled, as now, tlie Epistle to the Ephesians. Alfoud makes the following objections to this theory : (1.) It is at variance with the spirit of the Epistle, which is clearly addressed to one set of persons throughout, co-existing in one place, and as one body, and under the same circumstances. (2.) The improbability that the apostle, who in two of his Epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3.) The still greater improbability that he should have, as on this hypothesis must be assumed, written a circular Epistle to a district, of which Ephesus was the commercial capital, addressed to various churches within that district, yet from its very contents (as by the opponents' hypothesis) not admitting of application to the Church of that metropolis, in which he had spent so long a time, and to which he was so affectlonatel.y bound. (4.) The inconsistency of this hypothesis with. the address of the Epistle, and the universal testimony of the ancient Church. The absence of personal greetings is not an argument for either of the two theories; for similarly there are none-in Galatians, Philippians, 1 and 2 Thessalonians, 1 Timothy. The better he knows the parties addi'cssed, and the more general and solemn the subject, the less he seems to give of these individual notices. Writing, as he does'in our Epistle, on the constitution and prospects of Christ's universal Church, he refers the Ephesians, as to personal matters, to the bearer of the Ejjistle, Tycliicus (ch. 6. 21, 22). As to the omission of " which are at Ephesus" (ch. 1.1), in MS. B., so "in Rome" (Romans 1. 7) is omitted* in some oldMSS. : it was probably done by churches among whom it was read, in order to generalize the reference of its contents, and especially where the subject of the Epistle is catliolic. The words are found in the margin of B., from a first hand; and are found in all the oldest MSS. and versions.
St. Paul's first visit to Ephesus (on the sea-coast of Lydia, near the river Cayster) is related in Acts 18. 19-21. The work begun by his disputations with the Jews in his short visit, was carried on by Apollos (Acts 18. 24-26), and Aquila and Priscilla (26). At his second-visit, after hisjourne.v to .Jerusalem, and thence to tlie east regions of Asia Minor.he remained at Ephesus " three years" (Acts 19. 10, the " two years" in which verse are only pari of the time, and Acts 20.
31); so that the founding and rearing of this Church occupied an unusually large portion of the apostle's time and care; whence his language in this Epistle shows a warmth of feeling, and a free outpouring of thought, and a union in spiritual privileges and hope between him and them (ch. 1. 3, i&c), such as are natural from one so long and so iutimalely associated witli those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian Church to meet him at Miletus, where he delivered his remarkable farewell charge (Acts 20. 18-35).
Our Epistle was addressed to the Ephesians during the early part of his Imprisonment at Rome, immediately after that to the Colossians, to which it bears a close resemblance in many passages, tlie apostle having in his mind generally the same great truths in writing l>oth. It is an undesigned proof of genuineness that tlie two Epistles, written about the same date, and under the same circumstances, bear a closer mutual resemblance than those writ ten at distant dates and on dillerent occasions. Of. ch. 1.7 with Colossians 1. 14; ch. 1. 10 with Colossians 1. 20; ch. 3.2 with Colossians 1. 25; ch. 5. 1'J with Colossians 3. 16; ch. 6. 22 with Colossians 4. 8; ch. 1. 19; 2. 5 \yith Colossians 2. 12, 13; ch.
4. 2-4 with Colossians 3.12-15; ch. 4. 16 with Colossians 2. 19; ch. 4. 32 with Colossians 3. 13; ch. 4. 22-24 with Colossians S.
9, 10; ch. 5.6-8 with Colossians 3.6-8; ch..5. 15, 16 with Colossians 4. 5; ch. 6. 19, 20 with Colossians 4. 3, 4; cli. 5. 22-33 ; 6.1-9 with Colossians 3. 18; ch. 4. 21, 25 with Colossians 3. !); ch. 5. "20-22 with Colossians 3. 17, 18. Tycliicus and Onesimus were being sent to Colosse, the former bearing the two Epistles to tlie two cliurclies respectively, the latter furnished wltU a letter of recommendation to Philemon, his former master, residing at Colosse. The date was probably about four years after his parting witli the Ephesian elders at Miletus (Acts 20.), about 62 A. D., before his Imprisonment had become of the more severe kind, which appears in his E|)istle to the Philippians. From ch. 6. 19, 20 it is plain he had at the time, though a prisoner, some degree of freedom iu preaching, which accords with Acts '28. 23, 30. 31, where he
» EPHESIANS I. and AdopLion by Grace.
Paul Treateth of our Election
16 represented as receiving at his lodgings all inquirers. His imprisonment began in Februai-y 61 a. d., and lasted "two whole years" (Acts 28. 30) at least, and perhaps longer.
The Church of Ephesus was made up ol converts partly from the Jews and partly from the Gentiles (Acts 19. 8-10). Accordingly, the Epistle so addresses a Church constituted (ch. 2. 14-22). Ephesus was famed for its idol temple of Artemis or Diana, which, after its having been burnt down by Herostratus on the night that Alexander the Great was born (b. c. 3oo), was rebuilt at enormous cost, and was one of the wonders of the world. Henoe, perhaps, have arisen his images in this Epistle drawn from a beautiful temple: tlie Church being in true inner beauty that which the temple of the idol tried to realize in outward sliow (ch. 2. 19-22). The Epistle (ch. 4. 17 ; 5. 1-13) implies the profligacy for which the Ephesian heathen were notorious. JIany of the same expressions occur in the Epistle as in St. Paul's address to the Ephesian elders. Cf. ch 1. 6, 7 and 2. 7, as to "grace," with Acts 20. 24, 32: this may well be called "tlie Epistle of the grace of God." [Alford.] Also, as to his "bonds," ch. 3. 1, and 4. 1 with Acts 20. 22, 23. Also ch. 1
11, as to " the counsel of God," with Acts 20. 27. Also ch. 1. 14, as to " the redemption of the purchased possession," With Acts 20. 28. Also ch. 1. 14, 18; ch. 2. 20, and ch. 5.5, as to " building up" the " inheritance," with Acts 20. 32. The object of the Epistle is "to set forth the ground, the course, and the aim. and end of the Church of the FAITHFUL IN CHRIST. He speaks to the Ephesians as a type or sample of the Church universal." [Alford.] Hence, " the Church" throughout the Epistle ispoken of in the singular, not in the plural, "churches." The Cliurch's foundation, its course, and its end, are his theme alike in the larger and smaller divisions of the whole Epistle. " Everywhere the foundation of the Church is in tlie will of the Father : the course of the Church is by the satisfaction of the Bon; the end of the Church is the life in the Holy Spirit." [Alfokd.] Cf. respectively ch. 1.11; ch. 2.5; ch. 3. 16. This having been laid down as a matter of doctrine (this part closing with a sublime doxology, ch. 3. 14-21), is then made the ground of practical exhortations. In these latter also (from ch. 4. 1, onward), the same threefold division prevails, for the Church is represented as founded on the counsel of " God the Father, who is above all, through all, and in all," reared by the "one Lord," Jesus Christ, througb the "one Spirit" (ch. 4.4-6, &c.), who give their respective graces to the several members. These last are therefore to exercise all these graces in the several relations of life, as husbands, wives, servants, children, &c. The conclusion is that we must put on " the whole armour of God" (cii. 6. 13). The sublimity of the style and laxguage corresponds to the sublimity of the subjects, and exceeds almost that of any part of his Epistles. It is appropriate that those to whom he so wrote were Christians long grounded in the faitli. The very sublimity is the cause of the difficulty of the style, and of the presence of peculiar expressions occurring, not found elsewhere.
Cf. the change made by Christ, Colossians 1. 20; ch.
CHAPTER I.
1. 20. Whilst Christ in the flesh was in the form of a servant, God's people could not realize fully their heavenly privileges as sons. Now " onr citizensliip {Greek)
Ver. 1-23. Inscription: Origin of tub Chukch IN THE FATHKR'S ETERNAL COUNSEL, AND THE SON'S Bloodshedding : The Sealing of it by the Spirit. Thanksgiving and Pr.wer that they may fully Know God's Gracious Power in Christ towards THE Saints. 1. by r3.\\\ei\ " through the will of God:" called to the apostleship through that same "will" which originated the Church (v. 5. 9, H; cf. Galatians is in heaven" (Philippians 3.20), where our High Priest is ever "blessing" us. Our "treasures" are tliere (Jlatthew 6.20, 21); our aims and affections (Colossians 3.
1, 2); our hope (Colossians 1. 5; Titus 2. 13); our inheritance (1 Peter 1. 4). The gilt of the .Spirit itself, the source of the "spiritual blessing," is by virtue of Jesus having ascended thither (ch. 4. 8). in Clirist—the centre and source of all blessing to us. 4. hatli clioseii us Greek, "chose us out for Himself" (viz., out of the world, Galatians 1. 4): referring to His original choice, spoken of as past, in lilm—The repetition of the idea, " in Christ" (v.
1. 4). wUIcK are at Ephesus—See Introduction, to tke saints . . . and to the faithful—The same persons are referred to by both designations, as the Greek proves: " to those who are saints, and faithful in Christ Jesus." The sa.ncliftcalion by God is here put before man's faith. The twofold aspect of salvation is thus presented, God's grace In the first instance sanctifying us (i. e., setting us apart in His eternal purposes as holy unto Himself) ; and our faith, by God's gift, laying hold of salvation (2 Thessalonians 2.
3), implies the paramount importance of the trutli that it is in Him, and by virtue of union to Him, the Second Adam, the Restorer ordained for us from everlasting, the Head of redeemed humanity, believers have all their blessings (ch. 3. 11). before the foundation of the world —This assumes the eternity of the Son of God (Jolm 17. 5, 13; 1 Peter 1.2). 2. (Romans 1.7; 1 Corinthians 1. 3; 2 Corinthians 1.2; Galatians 1. .3.) 3. The doxologies in almost
24), as of the election of believers in Him (2 Timothy 1. 9; 2 Thes.salonians 2. 13). that we sliould be holy—Positively (Deuteronomy 14. 2). witljout blame—Negatively all the Epistles imply the real sense of grace experienced by the writers and their readers (1 Peter 1. 3). From v. 3 to 14 sets forth summarily the Gospel of the grace of God : the Father's work of love, v. 3 (choosing us to ho Unes.i, v.
(ch. 5. 27 ; 1 Thessalonians 3. 13). before l»im—It is to Him the believer looks, walking as in His presence, before whom he looks to be accepted in the judgment (Colossians
4; to sonship, v. 5; to acceptance, v. 6): the Bon's, v. 7 (redemption, V. 7; knowledge of the mystery of His wilt, v. 9; an inheritance, v. 11): the Holy Spirit's,!'. 13 {sealing, v. 13; giving an earnest of the inheritance, v. 14). the God and Father of . . . Christ—and so the God and Father of us who are in Him (John 20. 17). God is "the God" of the man Jesus, and "the Father" of the Divine Word. The Oreek is, " Blessed us," not " hath blessed us ;" referring to the past original counsel of God. As in creation (Genesis
1. 22; cf. Revelation 7. 15). iii love—Joined by Bengel, &c., with V. 5, "in love having predestinated us," &c. But English Version is better. The words qualify the whole clause, " that we should be holy . . . before Him." Ijove, lost to man by the fall, birt restored by redemption, is the root and fruit and sum of all holiness (ch. 5. 2; 1 Thessalonians 3. 12, 13). 5. predestinated—More special in lespect to the end and precise means, than "chosen", or 1.22) so In redemption (Genesis 12. 3; Matthew 5. .3-11 ; Z'>. elected. "We are " chosen" out of the rest of the world; " predestinated" to all things that secure the inheritance for us (w.
34) God "blesses" his children; and that not in mere words, but in acts, ns—all Christians, blessings— (Vi-ecA, " blessing." "All," i. e., " every possible blessing for time and eternity, which the Spirit has to bestow" (so "spiritnal" means; not "spiritual," as the term is now used, as opposed to l-odily). in lieavenly places—A phrase five times found In this Epistle, and not elsewhere {v. 20; ch.
11; Romans 8. 29). "Foreordained.'^ by Jesus Oreek, "through Jesns." to himself—the Father (Colossians 1.
20). Alford explains, "adoption . . . into Himself," i. e., HO that we should be partakers of tlie Divine nature (2 Peter
1.4). Lachmann reads, " unto i^'tm." The context favours the explanation of Cai.vin, &c. : God has regard to Him-
2. 6: 3. 10; 6. 12); Oreek, "in the heavenly places." Christ's ascension is tne meanK of Introducing us into the heavenly places, which by our slu were barred against us. self and the glory of His grace (v. 6, 12, 14) as His ultimate end. He had one only begotten Son, and He was pleased
Our Adoption by Grace is the EPIIESIANS I. True Foundation of Man' s Sulvation, t. e., " which He purposed in Himself" (v. 9) witJi a view to the economy of (the gracious administration belonging to) the fulness of the times (GrfcA;, " fit times,"' "seasons"). More comprelieusive than " the fulness of the time" (Galatiaiis 4. 4). The whole of the Gospel times (plural) is meant, with the benefits to the Church dispensed in them severally and successively. Cf. " llie ages to come" (ch. 2, for His own glory, to choose out of a lost world many to becoiue His ni'.opted sons. Translate, "viUo Himself." the good pU-asui-c of Ills will—So the Greek (Jlatthew 11.
26; Luke 10. 21). We cannot go beyond " the good pleasure of His will'' iu searching into the causes of our salvation, or of any of His works (v. 0). (Job 33. 13.) Why ueedest thou pliilosopliize aboutan iraaginarj' world of optimism ? Thj' concern is to take heed tliat thou be not Ijad. There was nothing in us which deserved His love (v. 1,9,11). [bENGEL.] 6. (Ver. 7, 17, 18.) Tlie end aimed at (Psalm
7). "The ends of the ages" (ffrecA;, 1 Corinthians 10.11); "the times (same Greek as here, 'the seasons,' or 'fltly appointed times') of the Gentiles" (Luke 21. 24); "the seasons whicli tlie Father hath put in His own power" (Acts 1.7); "the times of restitution of all tilings which God liath spoken by the prophets since the world began" (Acts 3. 20, 21). The coming of Jesus at the first advent, " in tlie fulness of time," was one of these " times." The descent of the Holy Ghost "when Pentecost was fully come" (Acts 2. 1), was another. Tlie testimony given by the apostles to Him "iu due time" ("in its own .seasons,"
50. 23), i. e., Tliat the glory of His grace may lie praisel by all His creatures, men and angels, wliertlji—Some of the oldest MSS. read, " which." Then transliile, " whicli He graciously bestowed on us." But Enrjlisli Version is supported by good MSS. and the oldest versions, iis accepftd—A kindred Greek word to "grace:" Churitos, echarilosen : translate, "graciously accepted;" "made us subjects of His grace;" "embraced us in the arms of His grace" (lloraans 3. 24; 5. 15). in <lie Belovni—Pre-eminently so called (Matthew 3.17; 17. 5; John 3. 35; Colossians 1. 13). CreeA;, "Son of His love." It is only " in PIiS Beloved" that He loves us (v. 'A; 1 John 4.9, 10). 7. In wlioin—" the Beloved" (r. 6; Romans 3. 21). we lia-ve—as
Greek) (1 Timothy 2. 6) was another. The conversion of the Jews " when the times ,ot the Gentiles are fulrilled," the second coming of Christ, the "restitution of all things," the millennial kingdom, the new heaven and earth, shall be severally instances of "the dispensation of the fulness of the times," i.e., "the dispensation of" the Gospel events and benefits belonging to their respective "times," when severally filled up or completed. God the Father, according to His own good pleasure and purpose, is tiie Dispenser both of the Gospel benefits, and of their several lifting times (Acts 1.7). gather togetlier in one— trcce/ir, " sum up under one head;" "recapitulate," The "good pleasure which lie purposed," was " to sum up all things (Greek, 'the whole range of things') in Christ" fx present possession, redemjitioii Greek, "our (lit., the) redemption ;" the redemption which is llie grand subject of all revelation, and especially of the Is'ew Testament (Romans 3. 24), viz., from the power, guilt, and penal consequences of sin (Matthew 1. 21). If a man were unable to redeem himself from being a bond servant, his kinsman might redeem liim (Leviticus 2-5. 4S). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Mattliew 20. 28). Another "redemption" follows, viz., that "of the purchased possession" Iiereafter {v. 14). tliroHgU his blood—(Ch. 2. 13)—as the instrument; the propitiation, i. e., tlie consideration (devised by His own love) for which He, who was justly angry (Isaiah 12. 1), becomes propitious to us; the expiation, tlie price paid to Divine justice for our sin (Acts 20.
(Grct'A;, " the Christ," i. e.. His Christ). [Alford.] God'a purpose is to sum up the whole creation iu Clirist, the Head of angels, with whom He is linked by His invisible nature, and of men with whom He is linked by His humanity; of Jews and Gentiles; of the liviii;i and the dead (ch. 3. 15) ; of animate and inanimate creation. Sin has disarranged the creature's relation of subordination to God. God means to gather up all together in Christ; or as Colossians 1. 20 saith, "By Him to reconcile all things unto Himself, whether things in earth or things in heaven." Alford well says, "Tlie Churcli of which 28; Romans 3. 25; 1 Corinthians 6. 20; Colossians 1. 20; 1 Peter 1. 18, 19). the forgiveiitss of sins Greek, " the remission oH our transgressions :" not merely " 2^retermission," as the Greek (Romans 3. 25) ought to be translated. Tliis " remission," being the explanation of " redemption," includes not only deliverance from sin's penalty, but from flie apostle here mainly treats, is subordinated to Him iu the highest degree of conscious and joyful union; those who are not His spiritually, iu mere subjugation, yet consciously ; the inferior tribes of creation unconsciously; but objectively, all are summed up in Him." 11. In whom—By virtue of union to whom, obtained an inheriianee — Zt, "We were made to have an inheritance." LWahi,.] Cf. I'. IS, "His inheritance iu tliesaints:" as i//.s inheritance is there said to be in them, so tlie irs is liere said to be in Him (Acts 26. 18). However, v. 12, " That we should i!E TO . . . His glory'; (not " that we should have"), favours the translation of Bengei,, Kllicott, itc., " We were Hirtde an inheritance." So the literal Israel (Deuteronoiui' 4. 20; 9.29; 32.9). "Also" does not mean "we also," nor tis English Version, "in whom also;" but, besides His having "made Ivuown to us His will,'' we were also " made His inlieritance," or " we have also obtained an inheritance." predesiliikated—( V. 5.) Tlie forcordlnation of Israel as tlie elect nation, answers to that of the spiritual Israelites, believers, to an eternal inheritance, whicli is tiie tiling me.ant litre. The " we" here and in v, its pollution and enslaving power, negatively; and the reconciliation of an of Tended God, and a satisfaction unto a Just God, positivelj-. riches of his grace—(Ch. 2. 7) "the exceeding riches of His grace." Cf. i-. 18. and ch. 3.
16, "according to the riches of His glory :" so that " grace"
Is His "glory." 8. Rather, "Wliich He made to abound towards us." all wisdom and prudence—" Wisdom" in devising the plan of redeeming mankind ; "prudence*" in executing it by the means, and in making all the necessary arrangements of Providence for that imrposo. St. Paul attril)utes to the Gospel of God's grace " all" possible "wisdom and prudence," in opposition to the l)oasls of wisdom and prudence which the unbelieving ,Iews and heathen philosophers and false apostles arrogated for their teachings. Christ crucified, though esteemed "foolishness" by the world, 4s "tlie wisdom of God" (1 Corinthians 1. 18-30). (."f. ch. 3. 10, " the manifold wisdom of God." 9. " He hath abounded," or "made (grace) to abound toward us" (V. 8), in thai He made knotvn to us, iii., expi'rinientlvll.y, in our hearts, tlie mystery—God's purpose of redemption hidden heretofore in His counsels, but now revealed (ch. C. 19; Romans 16. 25; Colossians 1. '26, 27). Tliis "mystery" is not like the heathen mysteries, whicli were imparted only t') the initiated few. All Christiansare the initiated. Only unl)elievers are the uninitiated, nccordIn;; to his good pleasure—Showing tlu; cause why "He hath made known to us tlie mystery," His own loving "good i>lfasuri:" toward ns; also the time an<l manner of His doing so, are according to His good pleasure, piirposed— ( K. 11.) In himself—God the Father. liUNGKL takes it, "in Him," i. c., Christ, as v. 3, 4. But the propter name, " in Ctn-ist," v. 10, immediately aller, is incoiisisl,eiit with His being here meant by the pronoun. 10. Trans-
12, means Jewish believers (whence the reference to tlie clei tion of Israel nalionally arises), as contrasted with "you" (V. 13) Gentile believers, purpose— Rcpealetl from "purposed" (0.9; ch. 3. 11). Tlie Church existed in the mind of God eternally, before it existed In creation, counsel of Itis . . . will—u, 5, "the good pleasure of His will." Not arbitrary caprice, but Inlinite wisdom t"coun» sel") joined Willi sovereign will. Cf. his address to the same Fplu'siaiis, Acts 20. 27, "All the counsel o!' God** (Isaiah 28. 29). Alike in tlie natural and spiritual creations, God is not an agent constrained by necessity, " Wheresoever counsel is, there is election, or else it is vain; where a will, there must be freedom, or else it Is weak." [i'EAllSON.J VZ. (V. 6, 11.) who llrst trusted iu iate, "l/nlo the disponsutloii of tho fulness of the limes,"
The Mystery of Election and Adoption EPHESIANS I. cannot Easily be Attained to.
Christ—rather (we Jewish Christians), " who have before hoped in the Clirist :" who before the Christ came, loolied forward to His coming, waiting for tlie consolation of The Father of that infinite glory which shines in the ftice of Christ, who is "the glory" (the true Shekinah); through whom also " the glory of the inheritance" («. 18) shall be ours (John 17.24; 2 Corinthians 3. 7 to 4. 6i. the spirit of wisdom—whose attribute is infinit;e wisdom, and who works wisdom in believers (Isaiah 11.2). and revelation—whose function it is to reveal to believers spiritual mysteries (Jolm 16. 14, 15; 1 Corinthians 2. 10). in the knowledge—rather, as Greek (see Note, 1 Corintliians
Israel. Cf. Acts 26. 0, 7, "I am judged for the hope of the proinise made of Ooil unto our fathers : y.nio which our twelve tribes, instantly serving God day and night, hope to come." Acts 28. 20, " the hope of Israel." [Ajfokd.] Cf. v. 18 ; ch. 2.
12; 4.4. 13. In iv Jiom ye also—Ye Gentiles. Supply as Englinh Version, "trusted," from v. 12; or "are." The priority of us Jews does not exclude you .Gentiles from sharing in Christ (cf. Acts 13. 46). tlie word of truth the instrument of sanctification, and of the new birth (John 17. 17; 2 Timothy 2. 15; James 1. 18). Cf. Colossiaus
13. 12), "in the full knowledge of Him," viz., God. 18. »inderstanding— The oldest MSS., versions, and fatliers, read "heart." Cf. the contrary state of the unbelieving, the heart being in fault (ch. 4. 18; Matthew 13. 15). 7'rans-
1. 5, where also, as here, it is connected with " hope." Also ch. 4. 21. sealed—as God's confirmed children, by the Holy Spirit as the seal (Acts 19. 1-6; Romans 8. 16, 23; late, " Having tlie eyes of your heart enlightened" (ch. 5.
14; Matthew 4. 16). The first efl'ect of the Spirit moving ia the new creation, as in the original physical creation (Genesis 1. 3; 2 Corinthians 4. 6). So Theophilus to AuTOLYCUS, 1. 3, "the ears of tlie heart.'' Wiiere spiritual
A'oie, 2 Corinthians 1.22; 1 John 3. 24). A seal impressed on a document gives undoubted validity to the contract in it (John 3. 33; 6. 27 ; cf. 2 Corinthians 8.3). So the sense of " the love of God shed abroad in the heart by the Holy Ghost" (Romans 5. 5), and the sense of adoption given through the Spirit at regeneration (Romans 8. 15, 16), assure believers of God's gcod-will to them. The Spirit, like a seal, impresses on the soul at regeneration the image of our Father. The "sealing'' by the Holy Spirit light is, there is life (John 1. 4). Tlie heart is " the core of life" [Harless], and the fountain of the thoughts ; whence "the heart" in Scripture includes the mind, as well as the Inclination. Its "eye," or inward vision, both receives and contemplates the liglit (Matthew 6. 22, 23). The eye is tlie symbol of intelligence (Ezekiel 1. 18). the hope of his calling—the hope appertaining to His having called you; or, to the calling wherewith He has called you. and—Omitted in the oldest MSS. and versions, riches of the glory, &c.—(Colossians 1. 27.) his Inheritance in the saints—The inheritance which he has in store in the case of the saints. I prefer explaining, "Tlie inheritance which He has in his saints." (See JVote, v. 11 ; Deuteronomy 32. 9.) 19. exceeding—"surpassing." power to usward who hcllcve—The whole of the working of His is spoken of as past once for all. The witnessing to our hearts that we are the children of God, and heirs (v. 11), is the Spirit'sprese/ii testimony, the "earnest of the (coming) inheritance" (Romans 8. 10-18). that Holy Spirit of promise—rather, as the Greek, "The Spirit of promise, even the Holy Spirit :" The Spirit promised both in tlie Old and New Testaments (Joel 2.28; Zecharia 12.10; John 7. 38, .39). "The word" promised the Holy Spirit. Those who "believed the word of truth" were sealed by the Spirit accordingly, l*. earnest—the first instalment paid as a pledge that the rest will follow (Romans 8.23; 2 Corinthians 1.22). until—rather, "Unto the redemption," &c. ; joined thus, "ye were sealed grace, whicli He is carrying on, and will carry on, in us who believe. By the term " saints"' (u. 18), believers are regarded as absolutely perfected, and so as being God's inheritance; in this verse, as in the course of fighting the good fight of faith, according to—in accordance with what might be expected from, working Greek, "the energizing;" ZranstaZe, " the effectual working" (ch. 3. 7). The same superhuman power was needed and exerted to make us believe, as was needed and exerted to raise Christ from the dead (v. 20). Cf. Philippians 3. 10, "the power of His resurrection" (Colossians 2. 12; 1 Peter 1.3-5). of his mighty power— Greek, "of the strength of his might." 20. In Christ—as our "first-fruits" of the resurrection, and Head, in virtue of God's mighty working in whom His power to us-ward is made possible and actual. [Alford.] when he raised him—" in that He raised Him." The raising of Christ is not only an earnest of our bodies being hereafter raised, but has a spiritual power in it involving (by virtue of our living union with Him, as members with the Head) the resurrection, spiritually of the believer's soul now, and, consequently, of his body hereafter (Romans 6. 8-11; 8.11). The Son, too, as God (though not as man), had a share in raising His own human body (John 2. 19; 10. 17, 18). Also the Holy Spirit (Romans 1. 4; 1 Peter 3j 18). set him—Greek, "made Him (v. 13) unto," i. e., for the purpose of, and against, the accomplishment of "the redemption," viz., not the redemption in its first stage, made by the blood of Christ, which secures our title, but, in its final completion, when the actual possession shall be ours, the full " redemption of the body" (Romans 8. 23), as well as of the soul, from every infirmity (ch. 4. 30). The deliverance of the creature (the body, and the whole visible creation) from the bondage of corruption, and from the usurping prince of this world, into the glorious liberty of the children of God (Romans 8. 21-23; 2 Peter
3. 13). of the purchased possession—God's people purcha.ied (acquired, Greek) as His peculiar (Greek) possession by the blood of Christ (Acts 20. 28). We value highly that which we pay a high price for; so God, His Church (ch. 5.
25, 26; 1 Peter 1. IS; 2. 9; Malachi 3. 17, Margin, "my special treasure"). 15. Wherefore-Because ye are in Christ and sealed by His Spirit (u. 13, 14). I also—on my part, in return for God's so great benefits to you. after I heard— ever since I have heard. Not implying that he had only heard of their conversion: an erroneous argument used by some against l)>e address of this Epistle to the Ephesians (Note, v. 1) ; but referring to the report he had heard since he v/SLS with them, as to their Christian graces. So in the case of Philemon, his "beloved fellow-labourer" (Philemon 1), he uses the same words (Philemon 4, 5). your faith—rather, as Greek, "the faith among j'ou," sit." The glorious spirits stand about the throne of God, but they do not sit at God's right hand (Hebrews 1. 13). at his own right hand—(Psalm 110. 1.) Where He remains tilil all His enemies have been put under Ilis feet (1 Corinthians 15.24). Being appointed to "rule in the midst of His enemies" during their rebellion (Psalm 110. 2), Ho shall resign His commission after their subjection [Pearson] (Mark 10. 19; Hebrews 1. 3; 10. 12). In the heavenly places—(V. 3.) As Christ has a literal body, heaven is not merely a state, but a place; and where He is, there His people shall be (John 14. 3). 81. Greek, "Far (or high) above all (ch. 4. 10) principality (or rule, 1 Corinthians 15. t. e., which many (not all) of you have, love unto all the aaluts— of whatever name, simply because they are saints. A distinguishing characteristic of true Cliristianlty (ch. 6. 24). " Faith and love he often joins together. A wondrous pair." [Chkysostom.] Hope is added, w. 18. 16. (Colosslans 1. 9.) of you—Omitted in the oldest MSS. Then the translation may be as English Version still, or as Alford, "Making mention of them" (yonr "faith and love"). 17. A fit prayer for all Christians, the God of om Lord .leuus—Appropriate title here ; as in v. 20-22 he treats of God's raising Jesus to be Head over all things to 24), and authority, and power (Matthew 28. 18), and dominion (or lordship)." Cf. Philippians 2.9; Colossians 1.16; Hebrews 7.26; 1 Peter 3. 22. Evil spirits (who are similarly divided into various ranks, ch. 6. 12), as well as angels of light, and earthly potentates, are included (cf. Romans 8.
38). Jesus is "King of kings, and Ijord of lords" (Revelation 19. 16). The higher is His honour, the greater la that of His people, who are His members Joined to Him ihe Church. Jesus Himself called the Father " My God" (Matthew 27. 46). the Father of glor}-—(Cf. Acts 7. 2.)
CIltisI the Head of the Church. EPHESIANS II. TVhat v:c are by Xaiure and by Grace. the Head. Some philosophizing teachers of the school of Simon Magus, in Western Asia Minor, liail, according to Irenus and Epiphanius, taught their hearers these names of various ranks of angels. St. Paul shows that the truest wisdom is to know Christ as reigning above them all. every name—every being whatever. "Any other creature" (Romans 8. 39). in tUis -worid— Greek, "age," i. e., the present order of things. "Things present by he fell. ".Sin" (Greek, " Hatnartia") Implies Innate corruption and alienation from God (lit., erring of the mind from tlie rule of trutli), exhibited in acts of sin (Greek, " Hamarlemata''). Bengel refers "trespasses" to the Jews who had the law, and yet revolted from it; "sins," to the Gentiles who know not God. 2. the course of thia world—the career (lit., "the age," cf. Galatians 1.4), or present system of this world (1 Corinthians 2. 6, 12; 3. 18, . . . things to come" (Romans 8. 38). that ... to come "Names uinch now we know not, but shall know hereafter in luaven. We know that the emperor goes before 19, as opposed to "the world to come"): alien from God, and lying in the wicked one (1 John 5.19). "The age" (which is something more eternal and ethical) regulates "the world" (which is something more external), the prince of the power of the air—the unseen God who lies underneath guiding " the course Of this world " (2 Corinthians 4. 4) ; ranging through the air around us : cf. Mark all, though we cannot enumerate all the satraps and ministers of bis court; so we know that Christ is set above all, although we cannot name them all." [Bengel.] 2'-?. put . . . under Greek, "put in subjection under" (Psalm
8.6; 1 Corinthians 15.27). gave . . . to the Church—for her special advantage. The Greek order is emphatic: "Him He gave as Head over all things to the Church." Had it been any one save Him, her Head, it would not have been the boon It is to the Church. But as He is Head over all things who is also her Head (and she the body), all things are hers (1 Corinthians 3. 21-2S). He is OVER ("far above") all things; in contrast to the words, "TO the Church," viz., for her advantage. The former are subject; the latter is joined with Him in His dominion over them. " Head" implies not only His dominion, but our union ; therefore, while we look upon Him at the right hand of God, we see ourselves in heaven (Revelation 3. 21). For the Head and body are not severed by anything intervening, else the body would cease to be tlie body, and the Head cease to be the Head. [Pearson from ChrysosTOM.] 33. his hody—His mystical and spiritual, not lit-
4.4, "fowls of the air" (Greek, " heaven ") i. e., (i'. 15), "Satan" and his demons. Cf. ch. 6. 12; John 12. 31. Christ's ascension seems to have cast Satan out of heaven (Revelation 12. 5, 9, 10, 12, 13), where he had been heretofore the accuser of the brethren (Job 1). No longer able to accuse in heaven those justified by Christ, the ascended Saviour (Romans 8. .33, 34), he assails them on earth with all trials and temptations ; atad " we live in an atmosphere poisonous and impregnated with deadly elements. But a mighty purification of the air will be effected by Christ's coining" [Auberlen], for Satan shall be bound (Revelation 12. 12, 13, 15, 17; 20. 2, 3). "The power" is here used collectively for the "powers of the air ;" in apposition with which " powers " stand the "spirits," comprehended in the singular, "the spirit," taken also collectively : the aggregate of the " seducing spirits " (1 Timotliy
4. 1) which " work now (still ; not merely, as in your case, eral, body. Not, however, merely tigur.ative, or metnplior- ' in t\me past') in the sons of disobedience" (a Hebraism : men who are not merely by accident disobedient, but who are essentially sons of disobedience itself: cf. Matthew 3.
Ical. He is really, though spiritually, the Church's Head. His life is her lite. She sliares his crucitixion and His consequent glory. He possesses everything, His lellow Bhip with the Father, His fulness of the Spirit, and His glorified manhood, not merely for Himself, but for her, who has a membership of His body, of His flesli, and of His bones (ch. 5. 30). fulness—"the fl Ued-up receptacle." [Eadie.] The Church \ii dwelt in and filled by Chri.it. She
7), and of which Satan is here declared to be "the prince." The Greek does not allow "the spirit" to refei' to Satan, "the prince " himself, but to " the powers of the air" dt which he is prince. The powers of the air are the embodiment of that evil "spirit" which is the ruling principle of unbelievers, especially the heathen (Acts 26. IS), as opposed to the spirit of the children of God (Luke 4.33). The potency of that "spirit" is shown in the "disobedience" of the former. Cf. Deuteronomy 32. 20, "children In whom is no faith " (Isaiah 30. 9; 57. 4). They disobey the Gospel both in faith and practice (2 Thessalonians 1. 8; 1. Corintliiaiis J. 12). 3. also we—i. e., we also. St. Paul here joins liiffiself In the same category with them, passing from tlie second person (v. 1, 2) to the first person here, all—Jews and Gentiles, our conversation—" our way of life" (2 Corinthians 1.12; 1 Peter 1.18). This expression implies an outwardly more decorous course, than the open " walk " in gross sins on the part of the majority of Ephesians In times past, the Gentile portion of whom may Ije specially referred to in v. 2. Paul and his Jewish countrymen, though outwardly more seemly than the Gentiles (Acts '26. 4, 5', 18), had been essentially like them in living to the unrenewed flesh, without the Spirit of God. fulfilling— GrecA-, "doing." mlnA— Greek, "our thoughts." Mental suggestions and purposes (independent of God), as distinguished from the blind impulses of "the tlesh." and were by nature—He intentionally breaks off the construction, substituting " and we were "
Is the receptacle, not of His inherent, but of His communicated, plenitude of gifts and graces. As His is the "fulness" (John 1. 16; C'olossians 1. 19; 2. 9) inherently, so she
Is His " fulness " by His impartation of it to her, in virtue of her union to Him (ch. 5. 18; Colossians 2. 10). "The full manifestation (>{ His being, because penetrated by His life." [Con ybeare and HowsoN.] Sheis tlie continue<I revelation of His Divine life in human form ; the fullest representative of His plenitude. Not the angelic liierarchy, as false teachers taught (Colossians 2. 9, 10, 18), but Christ Himself
Js the " fulness of the God-head," and she represents Him. KOPPE translates leufi probably, " the whole universal multitude." mieth all in all—Christ as the Creator, Preserver, and Governor of the world, constituted bj God (Colossians 1. 16, &c.), fills all the univcise of things with all things. " Fills all creation with wli a tever it possesses." [Alford.] The Greek is "Filleth for Himself."
CHAPTER II. ^ Ver. 1-22. God's Love and Grace in Quickening us, ONCE Dead, through Christ. His Purpose in Doing so: Exhortation Based on our Privileges as Built TOQETIIER, AN IIOI.Y TEMPLE, IN CHRIST, THROUGH THE Spirit. 1. And you—" You also," among those who have experienced his mighty power in enal)ling them to believe (v. 19-23). hath he quickened—Supplied from the Greek for "and b(!ing," to mark emphatically his and thelr;)(Mt state by nature, as contrasted with their present state by grace. Not merely is it, wo had our way of life fu KlllIni? our llcshly desires, and so being children of wrath; hut ive were b)i nature originally "children of wrath," and so consequent l.v had our way of life fnltllllng our fleshl.y desires. "Nature," In Greek, implies that which has groivn In us as the iKculiarity of our being, growi(jg with our pi()wtli,and si iciigl hfuing with our strength, as distinguished from tliat whi('li has been wrought on us by mere external inllucnces: what Is Inherent, not ncquiicd (.lob (v. 5). dead—s|)lrllually (Colossians 2. 13). A living corpse: without the gracious presence of God's Spirit in the soul, and so unable to think, will, or do aught that Is holy, in trespnssoH . . . sins in them, as the eli'iucnt In which the unbeliever Is, and through which he is dead to (he true life. Sin Is the death of the soul. Isaiah 9.2; John 6.25, "dead" (spiritually), 1 Timothy 5. 6. "Alienated from the life of God " (oil. 4. 18). Translate, as Greek, " In t/our trespasses," Ac. "Trespass" In Greek, expren Hes a VALi, or LAPSE, such as the transgression of Adam whore-
14. 4; Psalm 51. 5). An incidental proof of the doctrine of original sin. children of wrath—not merely "sons," as in 1 lie Greek, "sons of disobedience " (v. 2), but "children " by ginirriilion ; not merely by adoption, ixs "sons" might Tflinl we are by Grace. EPHESIANS II. We are Made for Good Works, be. The Oreek order more emphatically marks this innate corruption: "Those who in their (very) nature are children of wrath;" v. 5, "grace" is opposed to "nature" here; and i(i?t)a«ion (Implied in t).5, 8, "saved ") to " wrath." ply simply the 9L%.is fo Uoivin upon Christ's " raising them up together" spiritually (v. 6). kindness-" benignity." through Christ—rather, as Greek, " in Christ;" the same expression as is so often repeated, to mark that all our blessings centre "in Him." 8. Forillustrating "the exceeding riches of His grace in kindness." Translate as in V. 5, "Ye are in a saved state." through faith—The effect of the power of Christ's resurrection (cli. 1. 19, 20; Philippians 3. 10) whereby we are " raised together" with Him (v. 6; Colossians 2. 12). Some of the oldest MS.S. read, "through joxxx{lit., '<7te') faith." The instrument or mean of salvation on the part of the person saved ; Christ alone is the meritorious agent, and that viz., the act of believing, or "faith." "Of yourselves" stands in opposition to, "it is the gift of God" (Philippians 1. 29). " That which I have said, 'tlirough faith,' I do not wish to be understood so as if I excepted /cii77i itself from grace." [EsTius.] "God Justifies the believing man, not for the worthiness of his be- Of. Article IX., Church of England Common Prayer Book. "Original, or birth-sin, standeth not in the following of Adam, but is the fault and corruption of the nature of every man, naturally engendered of Adam [Christ was supernaturally concQWed by the Holy Gliost of tlie Virgin], whereby man is very far gone from original righteousness, and is of his own nntiire inclined to evil; and therefore. In every person born into tliis world, it deserveth God's wrath and damnation." St. Paul shows that even the Jews, who boasted of their birth from Abraham, were by natural birth equally children of wrath as the Gentiles, whom the Jews despised on account of their birth from idolaters (Romans 3. 9; 5. 12-14). " Wrath abideth" on all who disobey the Gospel in faith and practice (John lief, but for the worthiness of Him in whom he Ijelieves." [Hooker.] The Initiation, as well as tlie increase, of faith, is from the Spirit of God, not only by an external proposal of the word, but by internal illumination in the soul. [Pearson.] Y''et "faith" cometh by the means which man mustavail himself of, viz., " hearing the word of God" (Romans 10. 17), and prayer (Luke 11. 13), thougii the blessing is wholly of God (1 Corinthians 3. 6, 7). 9. not of works—This clause stands in contrast to " by grace," aa
8. 36). The phrase, "children of wrath," is a Hebraism, t. objects of God's wrath from childhood, in our natural state, as being born in the sin which God hates. So "son of death" {Margin, 2 Samuel 12. 5); "son of pei'dition" (John 17. 12; 2 Thessalonians 2. 3). as others —Greek, "as the rest" of mankind are (1 Thessalonians 4.
13). It. God, who Is rich Greek "(as) being rich in mercy." for—i.e., "6pcaiMe 0/ His great love." This was the special ground of God's saving us; as " ricli in mercy" (cf. is confirmed by Romans 4. 4, 5 ; 11. 6. lest—rather, as Greek, " that no man should boast" (Romans 3. 27 ; 4. 2). 10. workmanship—Ki., " a thing of His making ;" " liandivvork." Here the spiritual creation, not the physical, is referred to (d. 8, 9). created—having been created (ch. 4. t). 7 ; ch. 1. 7 ; Romans 2. 4 ; 10. 12) was the general ground. "Mercy takes away misery; love confers salvation." [Bengel.] 5. dead In sins—The best reading is in the Oreek, "dead in our (lit., the) trespasses." quickened— "vivified" spiritually, and consequences hereafter, corporally. Tliere must be a spiritual I'esurrection of tlie
24 ; Psalm 102. 18 ; Isaiah 43. 21 ; 2 Corinthians 5. 5, 17). unto —"for good works." " Good works" cannot be performed until we are new "created unto" them. St. Paul never calls the works of the law " good works." We are not saved by, but created unto, good works, before ordained Greek, " before made ready" (cf. John 5. 36). God marks out for each in His purposes beforehand, the particular good works, and the time and way which He sees best. God both malces ready by His providence the opportunities soul, before there can be a comfortable resurrection of tlie bodj- [Pearson] (John 11. 25, 26; Romans f. 11). together with Christ—The Head being seated at God's right hand, the body also sits there with Him. [Chkysostom.] We are already seated there in Him ("in Christ Jesus," v. 6), and hereafter shall be seated by Him ; in Him already as In our Head, which is the ground of our hope; by Him hereafter, as by the conferring cause, when hope shall be swallowed up in fruition. [Pearson.] What God wrought in Christ, He wrought (by the very fact) in all united to Christ, and one with Him. by grace ye are snveA— Greek, "Ye are in a saved state." Not merely "ye are Ijeing saved," l)ut ye " are passed from death unto life" (John 5. for the ivorks, and makes us ready for their perfoj iiiance (John 15. 16; 2 Timothy 2. 21). that we should walk in them—not "be saved" by them. Works do not justify, but Oie Justified man works (Galatians 5. 22-25). 11. The Greek order in tlie oldest MSS. is, "That in time past (lit., once) ye," i&c. Such remembrance sharpens gratitude and strengthens faith (i'. 19). [Bengei..] Gentiles In the flesh —i.e., Gentiles in respect to circumcision, called Uncircumclsion—The Gentiles were called [in contempt], and were, the Uncircumoision ; the Jews were called, but were not truly, the Circumcision. [Ellicott.] in the flesh made by liands—as opposed to tlie true "circumci.sion of the heart in the .Spirit, and not tlie letter" (Romans 2. 29), "made without the hands in putting otT the body of the sins of the flesh by the circumcision of Christ" (Colossians
24). Salvation is to the Christian not a tiling to be waited for hereafter, but already realized (1 John 3. 11). Tlie parenthetic introduction of this clause here (cf. v. 8) is a burst of St. Paul's feeling, and in order to make the Ephesians feel that grace from first to last is the sole source of salvation ; hence, too, he says " ye," not " we." 6. raised ng up together—with Christ. The " raising up" presupposes previous quickening of Jesus in the tomb, ami of us in the grave of our sins, made ns sit together— \vi I h Christ, viz., in His ascension. Believers are bodily in heaven in point of right, and virtually so in spirit, and have each tlieir own place assigned there, which in due time tliey shall take possession of (Philippians 3. 20, '21). He does not say, " on theright hand of God ;" a prerogative reserved to Clirist peculiarly; though they shall share His throne (Revelation 3. 21). In Christ Jesus—Our union with Him is the ground of our present spiritual, and future bodily, resurrection and ascension. " Christ Jesus"
2. 11). 13. without Christ Greek, " separatefrom Clirist ;" having no part in Him ; far from Him. A different Greek word (aneit) would be required to express, " Christ was not present witli you." [Tittm.] alietxs— Oreek, "alienated from." Not merely "separated from." The Israelites were cut off from the commonwealth of God, but it was as being self-righteous, indolent, and unworthy, not as aliens and strangers. [Chrysostom.] Tlie expression, "alienated from," takes it for granted that the Gentiles, before they had apostatized from the primitive tiuth, had been sharers in light and life (cf. ch. 4. IS, 2.1). TUo hope of redemption through tlie Messiah, on their subsequent apostasy, was embodied into a definite "commonwealth" or polity, viz., that "of Israel," from which the Gentiles were alienated. Contrast v. 13; ch. 3. 6; 4, is the plirase mostly used in this Epistle, in wliich tlie office ot the Christ, the Anointed prophet, priest and Iting, Is thf prominent thouglit; when the Person is prominent, "Jesus Christ" is the phrase used. 7. Oreek, "That He might show fortli (middle reflexive voice; for His own glory, ch. 1. 6, 12, 14) In the ages which fvre coining on," f. e., the blessed «f/f?s of the Gospel which supersede " the 4, 5, with Psalm 147. 20. covenants of promise—rather, ". . . of the promise," viz., "to thee and th.y seed will Offe (Oreek, for 'course') of this world" (v. 2), and the past "ages" from which the mystery was liidden (Colossians
I give this land" (Romans 9. 4; Galatians 3. 16). The plural implies the several renewals of tlie covenant with Aliraliam, Isaac, and Jacob, and with the whole people at Sinai. [Alford.] "Tlie promise" is sin-
I. 26, 27). These good age.<i, though beginning with the first preaching of the Gospel, and thenceforth continually ttuveediny oneanother, are not consummated t ill the Ijord's coming again (cf. ch. 1. 21; Hebrews 6.'5). The words, " coming on," do not exclude the time then present, but imgular, to signify that the covenant, in reality, and Union of Ihe Once Alien Gentiles EPHESIANS II. with the Jews in ClinsU concerned (Colossians 2. 11), substituting for it the law of love, which is tlie everlasting spirit of the law, and which flows from the realization in the soul of His love in His death for us. Translate what follows, " That He might make the two (Jews and Gentiles) into one new man." Not that He might merely reconcile the two to each other, but incorporate tlie two, reconciled in Him to God, into one new man; the old man to which both belonged, the enemy of God, having been slain in His flesh on the cross. Observe, too, one new in.in ; we are all in God's sight but one in Christ, as we are but one in Adam. [Alford.] ifialclng peace—primarily between all and God, secondarily between Jews and Gentiles ; He being " our peace." This " peace-making " precedes its publication (v. 17). 16.' substantially, is one and the same at all times, but only (Ulicrent in its accidents and external circumstances (cf. Hebrews 1. 1, "at sundry times and in divers manners"), witliout . . . Iiope — beyond this life (1 Corinthians 15. 19). The conjectures of heathen philosophers as to a future life were at best vague and utterly unsatisfactory. They had no Divine " promise,'' and therefore no sure ground of " hope." Epicurus and Aristotle did not believe in it at all. Tlie Platonists believed the soul passed through perpetual changes, now happy, and then again miserable. The Stoics, that it existed no longer than till the time of the general burning up of all things, witliout God— GVee/c, "atheists," i. e., they had not "God" in the sense we use the word, the Eternal Being who made and governs all things (cf. Acts U.
Translate, " Might altogether reconcile them both in one body (the Church, Colossians 3. 15) unto God through His cross." The Greek for "reconcile" {apocatalaxe), found only here and Colossians 1. 20, expresses not only a return to favour with one (catallage), but so tt) lay aside enmity that complete amity follows; to pass from enmity to complete reeoneiliation. [Tittm.] slain-tlie eninlly— i;i2., that had been between man and God; and .so that between Jew and Gentile which had resulted from it. By His being stain, He sletu it (cf. Hebrews 2. 14). thereby— Greek, "therein;" "in" or "by the cross,," i. e., His crucifixion (Colossians 2. 15). 17. Translate, "He came and announced glad tidings of peace." " He came " of His own free love, and "announced peace" with His own mouth to the apostles (Luke 24.30; John 20.19,21,20); and by them to others, through His Spirit present in His Church (John 14, 15, "Turn from these vanities unto tlie living/ God who made heaven, and earth, and the sea, and all things therein "), whereas the Jews had distinct ideas of God and immortality. Cf. also Galatians 4. 8, " Ye knew not God. . ye did service unto them which are no gods " (1 Tliessalonians 4. 5). So also pantheists are atheists, for an impersonal God is NO God, and an ideal immortality no immortality. [Tholuck.] ill the world—In contrast to belonging to " tlie commonwealth of Israel." Having their portion and their all in this godless vain world (Psalm 17. 14), from which Christ delivers his people (John
15. 19 ; 17. 14 ; Galatians 1. 4). 13. now—in contrast to " at that time " {v. 12). in CUrlst Jesiis—" Jesus " is here added, whereas the expression before {v. 12) had been merely "Christ," to mark that they know Christ as the personal Saviour, " Jesus." sometimes Greek, "aforetime." far off—The Jewish description of the Gentiles. Far off from God and from the people of God {v. 17 ; Isaiah 57. 19 ; Acts
IS). Acts 20. 25 is strictly parallel ; after His resurrection " He showed light to the people (' them that were nigh') and to the Gentiles'' ("you that were afar otf"), by His Spirit in His ministers (ef. 1 Peter 3. 19). and to tliem— The oldest MSS. insert "peace" again: "And peace to them." The repetition implies the joy with which both alike would dwell again and again upon the welcome word "peace." So Isaiah 57. 19. 18, Translate, "For it is through Him (John 14. 6; Hebrews 10. 19) that we have our access (ch.'3. 12; Romans 5. 2), both of us, in (i. e., united
2. S9). ave— Greek, " have been." by— Greek, " in." Thus "the blood of Clirist" is made the seal of a covenant in which tlieir nearness to God consists. In ch. 1. 7, where the blood is more directly spoken of as the instrument, it is "through His blood." [Alford.] 14. Greek, " Himself" alone, pre-eminently, and none else. Emphatical. our peace—not merely "Peacemaker," but "Himself " the price of our (Jews' and Gentiles' alike) peace with God, and so the bond of union lietvveen "botli" in God. He took both into Himself, and reconciled them, united, to God, by His assuming our nature and our penal and legal in, i.e., by, 1 Corinthians 12. 13, Greek) one Spirit to the Father," viz., as our common Father, reconciled to both alilie; whence flows the removal of all separation between Jew and Gentile. The oiieness of "the Spirit," through which we both have our access, is necessarilj' followed by oneness of the body, the Church (v. 16). The distinctness of persons in the Divine Trinity appears in this verse. It liabilities (v. 15; Isaiah 9. 5, 6; 53. 5; Micah 5. 5; Colossians
1. 20). His title, "Shiloh," means thesame (Genesis49. 10). tlie middle Avnll of partition Greek, "... of the partition " or " fence; ' tlie middle wall which parted Jew and Gentile. There was a balustrade of stone which sepai-ated the court of the Gentiles from the holy place, which it was death for a Gentile to pass. But this, tliough incidentally alluded to, was but a symbol of the partition itself, vi2., "the enmity" between "both" and God {v. 15), the real cause of separation from God, and so the mediate cause of their separation from one another. Hence tliere was a twofold wall of partition, one the inner wall, severing the Jewish people from entrance to the holy part of the temple where the priests officiated, the other the outer wall, separating the Gentile proselytes from access to the court of the Jews (cf. Ezekiel 44. 7; Acts 21. 28). Thus this twofold wall represented the Sinaitic law, which 6of/t severed all men, even the Jews, from access to God (tlirough sin, which is the violation of the law), and also separated the Gentiles from the Jews. As the term " wall " implies Ihe stren fftfi o( the jiartitlon; so "fence" implies that It was easily removed liy God when the due time came. 15. Rather, make "enmity" an apposition to "the middle wall of partition ;"" Hath broken down the middle wall of partition (not merely as English Version, 'between us,' but also between all men and God), to wit, the enmity (Romans 8. 7) by his tiesh " (cf. v. 10; Romans 8. 3). tlie law of commaiidmeiits—ccmtoinetZ in Greek, " the law of the commandments [consisting] in ordinances." Tills law was "the partition " or "fence," which emliodled the expression of the " enmity"(the " wrath " of God against our si u, and our enmity to Him, t>. 3) (Romans 4. 15; 5. 20; 7. 10, 11 is also fatal to the theory of sacerdotal priests in the Gospel through whom alone the people can approach God. All alike, people and ministers, can draw nigh to God tlirough Christ, their ever-living Priest. 19. ]Vow,tl»erefore—'lather, "So then." [Alford.] foreigners—rather, " sojourners ;" opposed to " members of the household," as " strangers " is to " fellow-citizens." Philippians 3. 19, 20, "conversation," Greek, "citizenship." tout—The oldest MSS. add, "are." witli tlie saints—" the commonwealth of (spiritual) Israel" (u. 12). of God—the Father; as Jesus Christ appears in v. 20, and the Spirit in v. '22. 20.
Translate m Greek, "Built up upon," &c. (participle; having been built iip xtpon ; omit, therefore, " and are"). Cf. 1 Corinthians 3. 11, 12. The .same image in ch. 3. 18, recurs In his address to the Ephcsian elders (Acts 20. 32), and in his Epistle to Timothy at Ephesus (1 Timothy 3. 15; 2 Timothy 2. 19), naturally suggested by the splendid architecture of Diana's temple; the glory of the Christian temple is eternal and real, not mere idolatrous gaud. The Imago of a building Is appropriate also to the Jew-Christians ; as the temple at Jerusalem was the stronghold of Judaism; as Diana's temple, of Paganism, foundation of the apostles, &c.—i. e., upon their ministry and living example (cf. Matthew 10. 18). Clirist Himself, the only true Foundation, was the grand subject of their ministry, and spring of their life. As one with Him and HI' fellow-workers, the.v, too. In a secondary sense, are called "foundations" (Revelation
21. 14). The " prophets" are Joined with them closel.y ; for the expre*slon is here not "foundations of the apostles and the prophets," but "foundations of the apostles and
8. 7). Christ has in, or by, His crucified Ilesh, abolished It, €0 far as Its condemning end enmitv-creating power is 346
TJia-i the Gentiles sJiould be Saved, EPHESIANS III. made knoiim lo Paui by Revelation know to be the fact, viz.) that ye have heard," &c. " If, as prophets." For the doctriue of both was essentially one (1 Peter 1. 10, 11; Revelation 19. 10). The apostles take
I presume," &c. The indicative in the Greek, shows thai no doubt is implied : " Seeing that doubtless," &c. He by this phrase delicately reminds them of their having heard from himself, and probably from others subsequently, the the precedency (Luke 10. 24). Thus he appropriately shows regard to the claims of the Jews and Gentiles "the prophets" representing the old Jewish dispensation, " the apostles" the new. The " prophets" of the new fact. See Introduction, showing that these words do not disprove the address of this Epistle to the Ephesians. Cf. Acts 20. 17-24. the dispensation—" The office of di.spensalso are included. Bengel and Alford refer the meaning solely to these (ch. 3. 5 ; 4. 11). These passages imply, ing, as a steward, the grace of God which was (not ' is') given me to you-ward," viz., to dispense to j'ou. 3. he made known—The oldest MS.S., Ac, read, "That by revelation was the mystery (viz., of the admission of the Gen-
1 think, that the New Testament prophets are not excluded; but the apostle's plain reference to Psalm 118. 22, "the head stone of the corner," proves that the Old Testament prophets are a prominent thought. David is tiles, V. 6; ch. 1. 9) made known unto me (Galatians 1. 12). as I wrote afore viz.. In this Epistle (ch. 1. 9, 10), the words of which he partly repeats. 4. understand my knowledge—" perceive my understanding" [Alford], or "intelligence." "When ye read," implies that, deep as are the mysteries of this Epistle, the way for all to understand them is to read It (2 Timothy 3. 15, 16). Jiy perceiving his understanding of the mysteries, they, too, will be enabled to understand, the mystery of Christ The "mj'stery" is Christ Himself, once hidden, but now revealed (Colossians 1. 27). 5. In other ages— Greefc, "generations." not made known—He does not say, " Has not been revealed." Making known by revelation, is the source of making known by preaching. [Bengel.] The former was vouchsafed only to the prophets, in order that they might make known the truth so revealed to men in general, unto the sons of men—men in their state by birth, as contrasted with those illuminated "by the Spirit" (Greek, "in the Spirit," cf. Revelation 1.10), Matthew 16. 17. as—The mystery of the call of the Gencalled a "prophet" in Acts 2.30. Cf. also Isaiah 2S. 16; another prophet present to the mind of St. Paul, which prophecy leans on the earlier one of Jacob (Genesis 49.
24). The sense of the context, too, suits this: Ye were once aliens from the commonwealth of Israel (in the time of her Old Testament prophets), but now ye are members of the true Israel, built upon the foundation ol her New Testament apostles and Old Testament prophets. St. Paul continually identifies his teaohiiig with that of Israel's old prophets (Acts 26. 22 ; 2S. 23). The costly foundation stones of the temple (1 Kings 5. 17) typified the same truth (cf. Jeremiah 51. 26). The same stone is at once the corner stone and the foundation stone on which the whole building rests. St. Paul supposes a stone or rock so large and so fashioned as to be both at once ; supporting the whole as the foundation, and in part rising up at the extremities, so as to admit of the side walls meeting in It, and being united In it as the corner stone. [Zanchius.] As the corner stone, it is conspicuous, as was Christ (1 Peter 2. 6), and coming in men's way may be stumbled over, as the Jews did at Christ (Matthew 21. tiles (of which Paul speaks here) was not unknown to the Old Testament prophets (Isaiah 56. 6, 7; 49. 6). But they did not know it with the same explicit distinctness " as" ithasbeennowknown (Acts 10.19,20; 11.18-21). They probably did not know that the Gentiles were to be admitted without circumcision, or that they were to be on a level with the Jews In partaking of the grace of God. The gift of "the Spirit" in its fulness was reserved for the New Testament, that Christ might thereby be glorified. The epitliet "holy," marks the special consecration of the New Testament "prophets" (who are here meant) by the Spirit, compared with which even the Old Tesment prophets were but "sons of men" (Ezekiel 2. 3,. and elsewhere). 6. Translate, "That tlie Gentiles are," Ac, "and fellow-members of the same body, and fellowpartakers of the (so the oldest MSS. read, not 'His') promise. In Christ Jesus (added in the oldest MSS.),, through the Gospel." It is "in Christ Jesus" that they are made "fellow-heirs" in the inheritance of God: "of th» same body" under the Head, Christ Jesus; and "fellowpartakers of the promise" in the communion of the Holk Spirit (ch. 1. 13; Hebrews 6. 4). The Trinity is thus alluded to, as often elsewhere in this Epistle (ch. 2. 19, 29, 42; 1 Peter 2. 7). 21. In whom—as holding together the whole, fitly framed—so as exactly to fit together, growetli— "Is growing" continually. Here an additional thought Is added to the image; the Church has the gi-owlh of a living organism, not the mere increase of a building. Cf. 1 Peter 2.5, "lively stones . . . built up a spiritual house." Cf. ch. 4. 16; Zechariah 6. 12, "The Branch shall build the temple of the Lord," where similarly the growth of a branch, and the building of a temple, are Joined. l»oly—as being the "habitation of God" (V. 22). So "in the Lord" (Christ) answers to "through the Spirit" (r. 22; cf. ch. 3. 16, 17). " Christ is the inclusive Head of all the building, the element in which it has its being and now Its growth." [Alfokd.] 32. are builded together — translate, "Are being builded together." through— GreeA:, "in the Spirit." God, by His Spirit in believers, has them for His habitation (1 Corinthians 3. 16, 17 ; 6. 19 ; 2 Corinthians 6. 16).
CHAPTER III.
Ver. 1-21. His Apostolic Office to make Known the Mystery of Christ Revealed by the Spirit : Prayer that by the same spirit they may comprehend the Vast Love of Christ: Doxology Ending this Division of the Epistle. As the first chapter treated of the Father's ofllce; and the second, the Son's, so this, that of the Spirit. 1. of Jcgug Christ— Greet, " Christ Jesus." The ojffice is the prominent thought in the latter arrangement; the person, in the former. He here marks the Meisiahship of "Christ," maintained by him as tlie origin of his being a "prisoner," owing to the jealousy of the Jews being roused at his preaching it to the Gentiles. His very bonds were profitable to ("for" or "in behalf of you") Gentiles (w. 13; 2 Timothy 2. iO). He digresses at "For this cause," and does not complete the sentence which he had intended, until v. 14, wliere lie resumes the words, " For this cause," viz., because I know this your call of God as Gentiles (ch. 2. 11-22), to be "fellow-heirs" with the Jews (u. 6), "I bow my knees to" the Father of our common Saviour {v. 14, 15) to confirm you in the lalth by HlB Spirit. "I Paul," expresses the agent employed by the Spirit to enlighten them, after lie had been flrel enlightened himself by the same Spirit {v. 3-5, 9). a. I*—The Greek does not Imply doubt : " Assuming (what I 69
22). 7. Whcreof—"of which" Gospel, according toinconsequence of, and in accordance with, "tlie gift of the grace of God." given—"which (gift of grace) was given to me by (Greek, according to, as v. 20; ch. 1. 19: as the result of, and in proportion to) the effectual working (Greek, ' energy,' or ' in-working') of His power." ». am- —Not merely was I In times past, but I still am the least worthy of so high an office (cf. l-Tlmothy 1. 15, end), least; of all saints—not merely "of all apostles" (1 Corinthians 15.9,10). Is— Greet, " has been given." among Omitted' in the oldest MSS. Translate, "To announce to the Gentiles the glad tidings of the unsearchable (Job 5. 9) riches," &c., viz., of Christ's grace (ch. 1.7; 2. 7). Romans 11.3.3, "unsearchable" as a mine Inexhaustible, whose treasures can never be fully explored (v. 18, 19). 9. to make all men see— Greet, "to enlighten all" (ch. 1.18; Psalm 18.28; Hebrews 6. 4). "All" (cf. Colossians 1. 28). fellowship—The oldest MSS. read, "economy," or "dispen.salion" (cf. Colossians 1. 25, 26; and Note, ch. 1. 10, above). "To make all see how it hath seemed good to God at this lime to dispense (through me and others, His stewards) what heretofore was a mystery." Ellicott explains It, " the arrangement," or "regulation" of the mystery (the union of TJie Grace that was Giren to Paul. EPHESIANS III. JTts Prayer for l\e Ephesiam, Jews and Gentiles in Christ) which w.is now to be humbly traced and acknowledged in tlie fact of its liaving secretly existed in the counsel of God, and now having been revealed to the heavenly powers by means of the Church, from tlie beginning of the irorlcl Greek, " from (the beginning of ) the ages." Cf. ch. 1. 4 ; Romans 16. 25; 1 Corinthians 2.7. The "ages" are the vast successive periods of time, marked by successive stages of creation and orders of beings. In Gotl—" hidden in" His counsels (cli. families or compatemities," Is nowhere else in Scripture referred to. And Acts 2.36, where the article is sla;iilarly omitted, and yet the translation is, "All the house of Israel," shows that in New Testanjent Greek the translation is justifiable, "all the family," or "the whole family:" which accords with Stripture views, that angels and men, the saints militant and those with God, are one holy family joined under the one Father in Christ, the mediator between heaven and earth (ch. 1. 10; Philipplans 2. 10). Hence angels are termed our "brethren" (Revelation 19.
1. 9). created all things by Jesng Christ—God's creation of the world and all things therein is the lonndation of the rest of the "economy," which is freely dispensed according to the nniversal power of God. [Benokl.] As God created "the whole range of things" (so the Greek), physical and spiritual alike, He must have an absolute right to adjust all things as He will. Hence, we may see His right to keep the mystery of world-wide salvation in Christ " hidden in Himself," till his own good time for revealing it. The oldest MSS., Ac, omit "by Jesus Christ." 10. The design of God in giving St. Paul gi-ace to proclaim to the Gentiles the mystery of salvation heretofore hidden, now — first: opposed t« "hidden from the beginning of the world" (r. 5). unto the principalities and [Greek adds "the"] powers—unto the various orders of good angels primarily, as these dwell "in the heaveniy places" in the highest sense; "known" to their adoring joy (1 Timothy 3.16; 1 Peter 1.12). Secondarily, God s wisdom in redemption is made known to evil angels, who dwell "in heavenly places" in a lower sense, viz., the air
10), and "sons of God" by creation, as we are by adoption (Job 38. 7). The Church is part of the grand family, or kingdom, which comprehends, besides men, the higher spiritual world, where the archetype, to the realization of which redeemed man Is now tending. Is already realized. This nniversal idea of the "kingdom" of God as one Divine community, is presented to us in the Lord's Prayer. By sin men were estranged, not only from God, but from that higher spiritual world In which the kingdom of God Is already realized. As Christ when He reconciled men to God, united them to one another in a Divine community (joined to Himself, the one Head), breaking down the partition wall between Jew and Gentile (ch. 2. 14), 80 also He joins them In communion with all those who have already attained that perfection in the kingdom of God, to which the Church on earth is aspiring (Colossians 1. 20). [Neandek.] Is named—derives Ita origin and its name as sons of God. To be named, and to be, are one with God. To bear God's name Is to belong to God as JTis oum peculiar people (Numbers G. 27; Isaiah 43.
(cf. ch. 2. 2 with 6. 12); "known" to their dismay (1 Corinthians 15.24; Colossians 2. 15). might be Unovm—trans-
7 ; 44. 5 ; Romans 9. 25, 2G). IG. according to—i. e., in abundance consonant to the riches of His glory; not "according to" the narrowness of our hearts. Colossians 1 11, "Strengthened with all might according to His glorious power." by Greek, "through :" " by means of His Spirit." In—The Greek Implies "infused into." the Inner man —(Ch. 4. 22, 24; 1 Peter 3. 4)—"the hidden man of the heart." Not predicated of unbelievers, whose inward and outward man alike are carnal. But In believers, the "Inner (new) man," their true self, stands in contrast to their old man, which Is attached to them as a body of death daily being mortified, but not their true self, 17. That—So that, dwell -abidingly make His abode (John 14.23). Where the Spirit is there Christ is ( John late, "may be known." by the Church—" by means of," or " through the Church," which is the " theatre" for the display of God"s manifold wisdom (Luke 15.10; 1 Corinthians 4. 9): "a spectacle (Greek, 'theatre') to angels." Hence, angels are but our "fellow-servants" (Revelation 19.
10). manifold wisdom—though essentially one, as Christ
Is one, yet varying the economy in respect to places, times, and persons (Isaiah 55. 8, 9; Hebrews 1. 1). Cf.
1 Peter 4.10, "stewards of the manifold grace of God." Man cannot understand aright its single acts, till he can survey them as a connected whole (1 Corinthians 13. 12). The call of the Church is no haphazard remedy, or afterthought, but part of the eternal scheme, which, amidst manifold varieties of dispensation, is one in its end. 11. which he purposed— Greefc, " made." Ellicott tram-
14. 16, 18). by faith— Greek, "through faith," which opens the door of the heart to Jesus (John 3. 20). It is not enough that He be on the tongue, or flit through the brain: the heart Is His proper seat. [Calvin.] "Yon being rooted and grounded in love" (cf. v. 19), is in the Greek connected with this clause, not with the clause, "that ye may be able to comprehend.'' "Rooted" is an Image from a tree; "grounded" (Greek, "founded," "having your foundations resting on"), from a building
UUes, " wrought." Vi. Translate, " Our boldness and our access (ch. 2. 18) in confidence throvgh our faith in Him." Alford quotes as an instance, Romans 8. 3S, &c. "The access" (GrteA;) implies the formal Introduction into the presence of a monarch. 13, " I entreat you not to be dispirited." for you—in your belinlf. which Is— rather, "which are your glory," viz.. Inasmuch as showing that God loved you so much, as botli to give His Son for yon, and to permit His apostles to sut Ter " tril)ulations" for you [CiiKYsosTOM] in preaching the Gospel to the Gen- (cf. Note, ch. 2. 20, 21 ; Colossians 1. 23; 2. 7). Contrast Matthew 13. 6, 21. " Love," the first fruit of the Spirit, flowing from Christ's love realized in the soul, was to be the basis on which should rest their further comprehension of all the vastness of Christ's love. 18. May be able—even tiles. Note, V. 1, " prisoner for you Gentiles." My tribulations are your spiritual "glory," as your faith is furth-'red thereby (1 Corinthians 4. 10). 14. For this cause Resuming the thread of v. 1, "For this cause." Because ye have such a standing in God's Church. [Alford.] bow my knees—the proper attitude in humble prayer. Posture affects the mind, and is not therefore unimportant. See Paul's practice, Acts 20. 36; and that of the Lo-d Himstill further. Greek, "May be full}/ able." breadth . . . length . . . depth . . . height viz., the full dimensions of the spiritual temple, answering to "the fulness of God" (v. 19), to which the Church, according to Its capacity, bught to correspond (cf. ch. 4. 10, 13) as to " the fulness of Christ." The "breadth" implies Christ's worldwide love, embracing all men; the "length," Its being extended through all ages (r. 21); the "depth," Its profound wisdom which no creature can fathom (Romans 11. self on earth (Luke 22.41). unto the Father—Te oldest MSS. omit "of our Lord Jesus Christ." But Vutpnte and ome very old authorities retain them: v. 15, "From whotn," in either case, refers to "the Father" (Patera), as "family" (patria, a^\u in sound and etymology) plainly
33); the "height," its being beyond the reach of any foe to deprive US of (ch. 4. 8). [Bknoei..] I prefer to understand " the breadth," Ac, to refer to the whole of the vast m,i/sterp refers to Him. Still the foundation of all .sonship Is In Jesus Christ. 15. the whole family-Alkokd, MiddleTON, fiC, translate, "every family:" alluding to the sevof free salvation in Christ for all. Gentile and Jew alike, of which he had been speaking (ti. 3-9), and of which he now prays they may have a fuller comprehension. As subsidiary to this, and the most essential part of it, he adds, "and to know the love of Christ" (v. 19). Grotius understands depth and height of God's goodness raising us from the lowest depression to the greatest height. 19. passcth —Burpnsscth, exceeds. The paradox " to know . . . which eral /amines in heaven and in earth supposed to exist (THKOIMIYI.ACT, CECUMENIUS, &C., in SUICKK, 2. e.'ii), the apostle thus being supposed to imply that God, in his relation of Father to us His adopted children, is the great prototype of the paternal relation wherever found. But the idea that "the holy angels are bound up in spiritual
Pauft Exlujrtatton to Unity. EPHESIANS IV. God's Jjivers Gifts to Men, the world will be coextensive. Rome falls Into lnex< tricable error by settinj, a mere man as a visible head, antedating that consummation which Christ, the true visible Head, at His appearing shall first realize. As the "Spirit" is mentioned here, so tlie "Lord" (Jesus), v. 5, and "God the Father," v. 6. Thus the Trinity is again set forth, hope—here associated witli " the Spirit," which is the "earnest of our inheritance" (ch. I. passeth knowledge," •.mplles that when he says "know," lie does not mean that we can adequately know ; all we know Is, that His love exceeds far our knowledge of It, »nd with even our fresh accessions of knowledge hereafter, will still exceed them. Even as God's power excee<ls oar thoughts (v. 20). filled with—rather, as Greek, " filled even urUo all the fulness of God" (this is the grand goal), t. «., filled, each according to your capacity, with the Divine wisdom, knowledge, and love; even as God is full, »nd as Christ who dwells in your hearts, hatli "all the fb In ess of the Godhead dwelling In Him bodily" (C0I05Blans 2. 9). 30. unto him—Contrasted with ourselves and our needs. Tran-skUe, " Tliat is able above all things (what 13, 14). As "faith" is mentioned, v. 5, so "hope" here, and " love," r. 2. The H0I.V Spirit, as the common higher principle of life (ch. 2. 18, 22), gives to the Church its true unity. Outward uniformity Is as yet unattainable; but beginning by having one mind, we shall hereafter end by having "one body." Tiie true " body" of Clirist (all believers of every age) is already "one," as joined to the one Head. But its unity is as j'et not visible, even as the Head
Is above all things) to do exceeding abundantly above what we ask or (even) think:" thought takes a wider range than prayers. The word above, occurs tlirice as often In St. Paul's writings, as in all the rest of the New Testament, showing the warm exuberance of Paul's
Is not visible; but it shall appear when He shall appear (John 17. 21-23; Colossians 3. 4). Meanwhile the rule spirit, according to the power—the indwelling Spirit (Romans 8. 26). He appeals to their and his experience. 81. Translate, "Unto Him be the glory (t. e., the whole glory of the gracious dispensation of salvation just spoken of) in the Church (as the theatre for the manifestation of the glory, t). 10) in Christ Jesus (as in Him ail the glory centres, Zecharlah 6. 13) to all the generations of eternal ages," lit., " of the age of the ages." Eternity is concei ved as consisting of "ages" (these again consisting of "generations") endlessly succeeding one another.
Is, "In essentials, unity; in doubtful questions, liberty; in all things, charity." There is more real unity where both go to heaven under different names, tlian when with the same name one goes to heaven, the other to hell. Trutli is the first thing: tliose who reacli it, will at last reach unity, because truth is one ; whilst those wlio seek unity as the first thing, may purchase it at the sacrifice of truth, and so of the soul itself, of your calll«»g—the one "hope" flowing from our "calling," is the element "in" which we are "called" to live. Instead of privileged classes, as the Jews under the law, a unity of dispensation was henceforth to lie the common privilege of Jew and Gentile alike. Spirituality, universality, and unity, were designed to characterize the Cliurcli ; and it shall be so at last (Isaiah 2. 2-4; 11.9,13; Zephaniah 3. 9; Zecharlah 14.9). 5. Similarly " faith" and " baptism" (the sacramental seal of faith) are connected Mark IG. 16; Colossians 2. 12). Cf. 1 Corinthians 12. 13, "Faith" is not here tliat ivhich we be- CHAPTER IV.
Ver. 1-32. Exhoktations to Christian Duties Resting ON OUR Christian Privileges, as United in one Body, though Varying in the Graces Given to the Several Members, that we may come unto a Perfect Man in Christ. 1. Translate, according to the Greek order, " I beseech you, therefore (seeing that sucli is your calling of grace, chs. 1., 2., 3. 1, 14), I the prisoner in the Iiord" (i. e., imprisoned In the Lord's cause). Wliat the world counted Ignominy, he counts the higliest honour, and glories In his bonds for Christ, more than a king In his diadem. [Theodoret.] His bonds, too, are an argument which should enforce his exhortation, vocation lieve, but the act of believing, the mean by wliiitli we apprehend the "one Lord." "Baptism " is specified, being the sacrament wliereby we are incorporaled into the "one body." Not the Lord's Supper, which is an act of matured communion on the part of those already incorporate, " a symbol of «mon, not of M»it/i/." [Ellicott.] In I Corinthians 10. 17, where a breach of union was in question, it forms the rallying point. [Alford.] There is not added, "One pope, one council, one form of government." [Cautions for Times.'] The Church is one in unity of faith {v. translate, "calling" to accord, as the Greek does, with "called" {v.i; ch. 1. 18; Romans 8. 28, 30). Colossians 3. 15 similarly grounds Christian duties on our Christian "calling." The exhortaiions of this part of tlie Epistle are 5; Jude 3) ; unity of origination (ch. 2. 19-21) ; unity of sacraments (v. 5; 1 Corinthians 10. 17; 12. 13); unity of "hope" (v. built on (he conscious enjoyment of the privileges mentioned in the farmer part. Cf. ch. 4. 32, with ch. 1. 7; 5. 1, with 1. 5; 4; Titus 1.2); unity of charity {v. 3); unity {not uniformity) of discipline and government: for where there is no order, no ministry with Christ as the Head, there is no Church. [Pearson, Oeed, Article 9.] 6. ahove—"ot>er all." The "one God over all " (in His sovereignty and by His grace)
30, with 1. 13 ; 5. 15, with 1. 8. 3, 3. lowliness—In classic Greek, the meaning is meanness of spirit: the Gospel has elevated the word to express a Christian grace, viz., the esteeming of ourselves small, inasmuch as we are so; the thinking truly, and because truly, therefore lowlily, of ourselves. [Trench.] meekness—that spirit in which we accept God's dealings with us without disputing and resisting; and also the accepting patiently of the injuries done us by men, out of the thought that they are permitted by God for the chastening and purifyiug of His people (2 Samuel 16. H ; cf. Galatians (i. 1 ; 2 Ti mothy 2. 25 Titus 3. 2). It Is only the lowly, humble heart that is also meek (Colossians 3. 12). As "lowliness and meejcness" answer to "forbearing one another in love" (cf. "love," v. is the grand source and crowning apex of unity (ch. 2. 19, end), through all — by means of Ciirist "wlio fllleth all things" (f. 10; ch. 2. 20, 21), and is "a propitiation" for all men (1 John 2. 2). In you all—The oldest MSS. omit "you." Many of the oldest versions and fathers and old MSS. read, " in us all." Whether the pronoun be read or not, it must be understood (eiliier from the "ye," v. 4, or from the "us,"t>. 7); for other parts of Scripture piove that the Spirit Is not " in ail " men, but only in believers (Romans 8.9,14). God is "Father" both by generation (as Creator) and regeneration (ch. 2. 10; James 1.17,18; I John 5. 1). 7. But—Tliough "one" in our common connection with "one li Ord, one faith, Ac, one God," yet "each one of us" has assigned to lilm his own particular
15,16), so "long-suffering" answers to(u. 4) "endeavouring (Greek, 'earnestly' or 'zealously giving diligence') to keep (maintain) the unity of the Spirit (the unity between men of different tempers, which flows from the presence of the Spirit, who is Himself 'one,' v. 4) in (united In) the bond of peace" (the "bond" by which "peace" Is maintained, gift, to be used for the good of the whole: none is overlooked ; none therefore can be dispensed with for the edifying of the Church (v. 12). A motive to unity (v. 3). Translale, " Unto each one of us was the grace (which was bestowed by Christ at His ascension, v. 8) given according to," <tc. the measure the amount "of the gift of Clirist viz., "love," Colossians 3. 14, 15 [Bengel]; or, peace itself is the "bond" meant, uniting the members of the Cliurch [Alford]). 4. In the apostle's creed, the article as to the Church properly follows that as to the Hoi.y Ghost. To the Trinity naturally is annexed the Churcli.as the house to Its tenant, to God His temple, tlie state to Its founder. [Augustine, Enchir. ad Laurenlium, c: 15.) There is yet to be a Church, not merely potentially, but actoally catholic or world-wide; then the (Hturch and '" (Romans 12.3,6). 8. Wherefore-" For which reason," viz., in order to intimate tliat Clirist, tlie Head of the Church, is tlie autlior of all these different gifts, and thai giving of them is an act of His^'grace." [Estius.] h« •alth—God, whose word the Scripture is (Psalm 68. 18). 349
Ood Cfiveth Divers Oifls unto Mm, EPHESIANS IV. that His Church may be Edifiia, Wlien he ascended—GOD is meant in the Psalm, represented by ttie arli, which was being brought up to Zion in triumph by Darid, after that "the Lord had given him rest round about from all his enemies " (2 Samuel 6.; 7. 1 1 Chronicles 15). St. Paul quotes it of CHKist ascending to heaven, who is therefore God. captivity i, e., a band of captives. In the Psalm, the captive foes of David. In the antltypical meaning, the foes of Christ the Son of David, the devil, death, the curse, and sin (Colossians 2. erant preachers like our missionaries, as Philip the deacon (Acts 21.8); as contrasted 'with stationary "pastors and teacliers" (2 Timothy 4. 5). The evangelist founded the Church; Vhe teacher built it up in the faith already received. The "pastor" had the outward rule and guidance of the Church : the bishop. As to revelation, the evangelist testified infallibly of the past; "the prophet."' infallibly of the future. The prophet derived all from the Spirit; the evangelist, in the special case of the Four, recorded matter of fact, cognizable to the senses, under the Spirit's guidance. No one form of Church polity as per manently unalterable is laid down In the New Testament, though the apostolical order of bishops, or presbyters, and deacons, superintended by higher overseers (called bishops after the apostolic times), has the highest sanction of primitive usage. In the case of the Jews, a fixed model of hierarchy and ceremonial unalterably bound the people, most minutely detailed In the law. In the New Testament, the absence of minute directions for Claurch government and ceremonies, shows that a fixed model was not designed ; the genrral rule is obligatory as to ceremonies, " Let all things be done decently and in order" (cf. Article 34, Church of England); and that a succession of ministers be provided, not self-called, but "called to the work by men who have public authority given unto them in the congregation, to call and send ministers into the Lord's vineyard" (Article
15; 2 Peter 2. 4), led as it were in triumphal procession as a sign of the destruction of the foe. gave gifts iinto me» —In the Psalm, " Received gifts for men," Hebrew, " amoiig men," t. e., Thou hast received gifts to distribute among men. As a conqueror distributes in token of his triumph the spoils of foes as donatives among his people. The impartation of The gifts and graces of the Spirit depended on Christ's ascension (John 7. 39 ; 14. 12). St. Paul stops short in the middle of the verse, and does not quote "that the Lord God might dwell among them." This, it is true, is partly fulfilled in Christians being an "habitation of God through the Spirit " (ch. 2. 22). But the Psalm (v. 16) refers to "the Lord dwelling in Zion /or ever;" the ascension amidst attendant angels, having as its counterpart the second advent amidst " thousands of angels " (ii. 17), accompanied by the restoration of Israel {v. 22), the destruction of God's enemies and the resurrection {v. 20, 21, 23), the conversion of the kingdoms of the world to the Lord at Jerusalem (tj. 29-34). 9. St. Paul reasons that (assuming Him to be God) His ascent implies a previous descent ; and that the language of the Psalm can only refer to Christ, who first descended, then ascended. For God the Father does not ascend or descend. Yet the Psalm plainly refers
Zi). That the " pastors" here were the bishops and presbyters of the Church, is evident from Acts 20. 28; 1 Peter
5. 1, 2, where the bis/iops' and presbyters' office is said to be "to feed" the flock. The term "shepherd," or "pastor," is used of guiding and governing and not merely instructing, whence it is applied to kings, rather than prophets or priests (Ezekiel 34. 23; Jeremiaii 23.4). Cf. the names of princes compounded of Pharnas, Hebrew, "pastor," Holophernes, Tissa-phernes (cf. Isaiah 44. 28). 13. T?or—ivith d view to; the ultimate aim. "Unto." perfecting—The Greek implies correcting in all that is deficient, instructing and completing In number and all parts, for—a ditferent Greek word ; the immediate object. Cf. Romans 15. 2, " Let every one . . . please his neighbour for his good unto edification." the ministry Greek, "ministration ;" without the article. The office of the ministry is stated in this verse. The good aimed a t in respect to the Church (v. 13). The way of growth (i'. 14, 15, 16). edifying—t. e., building to Ood (v. 8, 17, 18). It must therefore be God the Son (John 6. 33, 62). As He declares (John 3. 13), " No man hath ascended up to heaven, but He that came down from heaven."
Others, though they did not previously descend, have ascended; but none save Christ can be referred to in the Psalm as having done so; for it is of God it speaks, lower parts of the earth—The antithesis or contrast to " far above all heavens," is the argument of Alford, &c., to show that this plirase means more than simply the earth, viz., the regions beneath it, even as He ascended not merely to the visible heavens, but "far above" them. Moreover, His design "that He might fill all things" (v.
10, Greek, " the whole universe of things "), may imply the same. But see Note on those words. Also the leading "captive " of the " captive band " (" captivity ") of satanic powers, may imply that the warfare readied to their habtip as the templeof the Holy Ghost. 13. come in—rather, " attain unto." Alford expresses the Greek order, " Until we arrive all of us at the unity," &c. faith and . . . knowledge-Full unity of /ai7Ms then found, when all alike thoroughly ktiow Christ, the object of faith, and that in His highest dignity as "the Son of God" [De Wettk] itation itself (PsaUn 63. 9). Christ, as Lord of all, took possession fli-st of the earth and the unseen world beneatli it (some conjecture that the region of the lost is in the central parts of our globe), then of heaven (Acts 2. 27, 28). However, all we surely know is, that His soul at deal li descended to Hades, i. e., underwent the ordinary condition of departed spirits of men. Tlie leading captive of satanic powers here, is not said to be at His descent, but at His ascension; so that no argument can be drawn from It for a descent to the abodes of Satan. Acts 2. 27, 2S, and Romans 10. 7, favour the view of the reference being simply to His descent to Hades. So Pearson on Creed (Philippians 2. 10). 10. all heavens Greek, "all the heavens" (Hebrews 7. 20; 4. 14), Greek, " passed through the heavens " (ch. 3. 17, 19; 2 Peter 1. 5). Not even St. Paul counted himself to liave fully "attained" (Phillppians .3. 12-14). Amidst the variety of the gifts and the multitude of the Church's members, its " faith" is to be one: as con trasted with the state of "children carried about with every wind of doctrine'' (v. 14). perfect man—unto the "ftdl-groum man" (1 Corinthians 2. 6; Phillppians
3. 15; Hebrews 5. 14); the maturity of an adult; contrasted with children (f. 14). Not "perfect men;" for the many members constitute but owe Church Joined to the one Christ, statnre, &c.—The standard of spiritual "stature" is " the fulness of Clirist," t. c, which Christ haa to the throne of God Itself, might fill—In Greek, the action is continued to the present time, botli "might" and " may fill," viz., with His Divine presence and Spirit, not with His glorified body. " Christ, as God, is present evei-y- (oil. 1. '23 ; 3. 19; cl. Galatlans 4. 19) ; that the body should be worthy of the Head, the perfect Clirist. 1*. IVanslate, "To the end that;" the aim of the bestowal of gifts stated negatively, as in v. 13 It is stated positively, tossed to and fi-o—t)ii<wd/3/, even without wind; like billows of the wliere; as glorified man, He can be present anywhere." iEllicott.] 11. Greek, emphatical. "Himself" by His supreme power. "It is He that gave," itc. gave some, sea. So the Greek. Cf. James 1. 6. carried abont—with every wind from without, doctrine—" teaching." The various teachings are the " winds" which keep them tossed on a sea of doubts (Hebrews 13.9; cf. Matthew 11.7), lay — Greek, "In;" expressing "the evil atmosphere in which tlio varying currents of doctrine exert tlielr force." [Elmtott.] sleight- "dice-playing." The player frames his throws of tlie dice so that the numbers may turn up which best suit his purpose, of men—Contrasted with Clirist {v. l.'l). and— Greek, " la " cunning crnftl-
BLjiontlvn—translate, "... some to bo apostles, and some to be prophets," &c. The men wlio filled the oflice, no less than the office itself, were a Divine gift. (Kadik.] Ministers did not give themselves. Cf. with the list here, 1 Corinthians 12. 10, 28. As the apostles, prophets, and evangelists, were special and extraordinary ministers; 80 "pastors and teachers " are the ordinary stated mln-
Iglers of a particular «flock. Including, probably, the bishops, presbyters, and deacons. Kvaugellsts were Itin350
The Ephesians Called from Impurity EPHESIANS IV. to Put on the New Man, ness, whereby they He In wait to deceive translate as Greek, "craftiness teiicling to the methodized system of deceit" ("the schemes of error"). [Alfgrd.] Bkngel takes " deceit," or "error," to stand for " the parent of error," Satan (ef. ch. 6. 11) ; referring to his concealed mode of acting. 15. speaking the truth translate, "holding the truth;" "following the truth;" opposed to "error" or "deceit" (v. U). In love—"Truth" is never to be sacrificed to so-called "charity;" yet it is to be maintained in for they give themselves up to it. [Zanchius.] lascl-^ lo Msncss—" wantonness." [Alford.) So it is translated, Romans 13. 13; 2 Peter 2. 18. It does not necessarily include lasciviousness ; but it means intemperate, reckless readiness for it, and for every self-indulgence. "The first beginnings of unchastity." [Grotius.J "Lawless insolence, and wanton caprice." [Trench.] to work all uncleanness— The Greek implies, "tviih a deliberate vlw to the working (as if it were their work or business, not a mere accidental fall into sin) of uncleanness of every kind." with greediness G^-eek, "in greediness." Uncleanness and greediness of gain often go hand In hand (ch. 5. 3, 5; Colosslans 3. 5); though "greediness" here includes all kinds oi self-seeking. 30. learned Christ (Philippians 3. 10). To know Christ Himself is the great lesson of the Cliristian life: this the Ephesians began to learn at their conversion. " Christ," in reference to His eiharlty. Truth in word and act, love in manner and spirit, are the Christian's rule (of. v. 21, 24). grow up from the state of " children" to that of " full-grown men." There is growth only in tlie spiritually alive, not in tlie dead. Into him—so as to be more and more incorporated with Him, and become one with Him. the head—(Ch. 1.
22.) 16. (Colosslans 2. 19.) fltly joined together—" being fitly framed together," as in ch. 2. 21 ; all the parts being In their proper position, and in mutual relation. compacted—Implying firm consolidation, by that wlilch every joint supplleth Gi'eek, " By means of every joint of the supply;" joined with "maketh increase of the body," not with "compacted." "By every ministering (supplying) joint." The joints are the points of union where the supply passes to the different members, furnishing the body with the materials of its growth, effectual working—(Ch. 1. 19; 3. 7.) According to the el Tectual working of grace in each member (or else, rather, "according to each several member's working"), proportioned to the measureof its need of supply, every part— Greek, "each one part;" each individual part, maketh Increase transoffice, is here specified as the object of learning. "Jesus," in the following verse, as the person. 21. If so be that— Not implying doubt; assuming what I have no reason to doubt, that, &c. heard him—Ttie Him is emphatic: heard Himself, not merely heard about Him. taught by l\im— Greek, "taught IN Him," i. e., being in vital union with Him (Romans 16. 7). as the truth Is, &c. translate in connection with "taught;" "And in Hin; have been taught, according as is truth in Jesus." There is no article in the Greek. " Truth" is therefore used In tlie most comprehensive sense, truth in its essence, and liigliest perfection, in Jesus; " if according us it is thus in Him, ye have been so taught in Him ;" in contrast to " the vanity of mind of the Gentiles" (d. 17; cf. John 1. 14, 17; 18. late, as the Greek is the same as v. 15, " maketh (carrieth on) the growth of the body." 17. therefore—Resuming the exhortation which he had begun with, "I therefore beseech you that ye walk worthy," &c. (u. 1). henceforth
37). Contrast John 8. 44. 33. That ye—Following "Ye have been taught" (v. 21). concerning the former conversation—" in respect to your former way of life." the old man—your old unconveated nature (Romans 6. 6). la corrupt according to the deceitful lusts—rather, " wh ich. . . not Greek, " no longer;" resumed from v. 14. testify in tlie Lord—in whom (as our element) we do all things pertaining to the ministry (1 Thessalonians4. 1 [Alfoud]; Romans 9. 1). other Greek, "the rest of the Gentiles." In the vanity, &c.—as their element : opposed to "in the Lord." " Vanity of mind" is the waste of the rational powers on worthless objects, of which idolatry is one of the more glaring Instances. The root of it is departure from the knowledge of the true God (v. 18, 19; Romans 1. is being corrupted (' perisheth,' cf. Galatians 6. 8, 'corruption,' i. e., destruction) according to (1 e., as might be expected from) the lusts of deceit." Deceit is personified lusts are its servants and tools. In contrast to " the holiness of the truth," ti. 24, and "truth in Jesus," v. 21; and answering to Gentile " vanity," v. 17. Corruption and destruction are inseparably associated together. The man's old-nature-lusts are his own executioners, fitting him more and more lor eternal corruption and death. 23. be renewed—The Greek (ananeousthai) implies " thecontinued renewal in the youth oC the new man." A different Greek word (anakainousthai) implies "renewal from the old state." In the spirit of your mind—As tliere is no Greek for "in," which there is at v. 17, "in the vanity of their mind," it is better to translate, "By the Spirit of your mind,"' i.e., by your new spiritual nature; the restored and divinely-informed leading principle of the mind. The "spirit" of man in New Testament, is only then used in its proper sense, as worthy of its place and governing functions, when it is one spirit with the Lord. The natural, or animal man, is described as "not having the Spirit" (Jude 19). [Alford.] Spirit Is not in this sense attributed to the unregenerate (1 Thessalonians 5.
21; 1 Thessalonians 4.5). 1§. More ii/., " Being darkened In their understanding," t. e., their intelligence, or perceptions (cf. ch. 5. 8; Acts 26. 18; 1 Thessalonians 5. 4, 5). alienated—This and "darkened," imply that before the fall they (in the person of their first father) had been partakers of Ji/eand light: and that they had revolted from the primitive revelation (cf. ch. 2. 12). life of God—that life whereby God lives in his own people ; as He was the life and light in Adam before the irruption of death and darkness into human nature; and as He is the life in the regenerate (Galatians 2.20). "Spiritual life in believers is kindled from tlie life itself of God." [Bengbl.] through —rather as Greek, "on account of the ignorance," viz., of Ood. Wilful Ignorance In the first instance, their fathers not "choosing to retain God in their knowledge." This is the beginning point of their misery (Acts 17.30; Romans 1. 21, 23, 28; 1 Peter 1. 14). because of—"on account
23), 34. put on the new man—Opposed to " the old man," which Is to be " put off" (v. 22). The Greek here (kainon) Is dlfllerent from that for " re-ner«-ed" (v. 23). Put on not merely a renovated nature, but a new, t. e., altogether different nature, a changed nature (cf. Colosslans
Of." blindness Greek, " hardness," lit., the hardening of the skin so as not to be sensible of touch. Hence a soul's eallousness to feeling (Mark 3. 5). Where there is spiritual "life" ("the life of God") there Is feeling; where there is not, there is "hardness." 19. past feeling—senseless, shameless, hopeless; the ultimate result of a long process of" hardening," or habit of sin (i>. 18). " Being past hope," or despairing. Is the reading of the Vulgate; tliough not so well supported English Version reading, "past feeling," which includes the absence of hope (Jeremiah 2. 25;
3. 10, note), after God, &c.—translate, "Which hath been created (once for all : so the Greek aorist means : in Christ, ch. 2. 10; so that In each believer it has not to be created again, but to be put on) after (the image of) God" (Genesis
I. 27; Colosslans 3. 10; I Peter 1. 15), &c. God's image in which the first Adam was originally created, is restored to us far more gloriously In the second Adam, the image of the invisible God (2 Corinthians 4. 4; Colossians 1. 15; Hebrews 1. 3). In righteousness "in" it as the element of the renewed man. true holiness—rather, as the Greek, " holiness of the truth;" holiness flowing from sincere following of " the truth of God" (Romans 1. 25; 3. 7; 18.12). given themselves over—In Romans 1.21 it is, "God gave them up to uncleanness." Their giving themselves to It was punislied in kind, God giving them up to it by withdrawing his preventing grace; their sin thus was made their punishment. They gave themselves up of their own accord to the slavery of their lust, to do all its pleasure, as captives who have ceased to strive with the 15.8): opposed to "the lusts of deceit" (Greek, v. 22;; c£. also V. 21, " truth is in Jesus." " Righteousness" is In r&> foe. Ood gave them up to it, but not against their will Exhortation to Cast off Lying, EPHESIANS V. and to Avoid Corrupt CommuTiiculxj%.
Thes.saloninns ,3. S) acted as he taught (1 Thessalonians 1, lation to our fellow-mpn, the second tablB of the law
11). a9. corrupt— "in.sipid," without "the salt of grace" (Colossians 4. 6), so wcn-thless and then bpcoming "Holiness," in relation to God, the tlrst ta'cle; the religions observance of offices of piety (cf. Luliie i. 75). In the parallel (Colossians 3. 10) it is, " renewed In knowco?TW/><.' included in "foolish tallving" (cl>. 5. 4). Its op. posite is "tiiat which is good to edifying." that which, &c. Greek, "whatever is good." use of etllfying— lit., "for edifying of the need," i. e., for edifying where it i» needed. Seasonably edifying ; according as the occasion and present needs of tiie hearers require, now censnre, at another time consolation. Even words good in themselves must be Introduced seasonably, lest by our fault they prove injurious instead of useful. TREh-cil explains. Not vague generalities, which wouM suit a thousand other cases equally well, and probably equally ill: our words should be as nails fastened in a sure place, words suiting the present time and the present person, being " for the edilying of the occasion" (Colossians 4. 6). communication — language, minister- -GrceA-, "give." The word spoken "gives grace to the hearers" when God uses it His instrument for that purpose. 30. grieva not—A condescension to human modes of thought most touching. Cf. "vexed His Holy Spirit" (Isaiah &1. 10; Psalm 78. 40); "fretted me" (Ezekiel 16. 43: implying His tender love to us); and of hardened unbelievers, "resist the Holy Ghost" (Acts 7.51). This verse refers to believers, who grieve the Spirit by inconsistencies such as in the context are spoken of, corrupt or worthless conversation, &c. whereby ye are sealed—rather, " wherein (or ' IN whom') ye weie sealed." As in ch. 1. 13, believers are said to be scaled "in" Christ, so here " in the Holy Spirit," who is one with Christ, and who reveals Christ in tlie soul : the Greek implies that the sealing was done already once for all. It is the leather "by" whom believers, as well as the Son Himself, were sealed (John 6.27). The Spirit is represented as itself the .leal (ch. 1. 13, where see, for the knage employed, the Note). Here the Spirit is the element IN which the believer is sealed. His gracious influences being the seal itself, unto—kept safely against the day of redemption, viz., of tiie completion of redemption in the deliverance of the body as well as the soul from all sin and sorrow (ch. 1. 14 ; Luke 21. 2S; Romans ><. 23). 31. bitterness—both of spirit and of speech: opposed to "kind." wratli—passion for a time: opposed to "tender-hearted." Whence Bengel tran.ilates for " wrath," harshness, anger—lasting resentment: oppo.sed to " forgiving one another." clamour—compared by ChrysosTOM to a horse carrying anger for its riiler: "bridle the horse, and you dismount its rider." "Hitterness" begets "wrath;" "wrath," "anger;" "anger," "clamour;" and "clamour," the more chronic "evil-speaking," slander, insinuations, and surml.ses of evil. "Malice" is the secret root of all: "fires fed within, and not appearing to bystanders from without, are the most formidable." [Chkysostom.] 3;J. (Luke 7. 42; Colossians 3. 12.) even as—God hath shown Himself "kind, tender-hearted, and forgiving to j-ou;" it is but just that you in turn shall be so to your fellow-men, who have not erred against you in the degree that you have erred against God (Matthew ledge after the image," Ac. As at Colosse tlie danger was from false pretenders to knowledge, the true "knowledge" wliich flows from renewal of the heart is dwelt on; scat Kpliesus, the danger being from the corrupt morals pre- \alent around, the renewal in "holiness," contrasted with the Gentile " uncleanness" (v. 19), and "righteousness," in contrast to "greediness," is made prominent, as. Wherefore—From the general character of " the new jnan," there will necessarily result the particular features which he now details, putting tcway— Greek, "having put away" once for all. lying—" falseliood :" the abstract. "Speak ye ^ruth each one with his neighbour," is quoted, slightly changed, from Zechariah 8. 16. For "to," he quotes it "with," to mark our inner connection with one another, as "members one of another-." [Stier.] Not merely raemljers of one body. Union to one another in Christ, not merely the external command, instinctively leads Christians to fulfil mutual duties. One member could not injure or deceive another, without injuring himself, as all have a mutual and common interest. 26. Be ye angry and sin not—So the LXX., Psalm 4. i. Should circumstances arise to call for anger on your part, let it be as Christ's "anger" (Mark 3. 5), without sin. Our natural feelings are not wrong, when directed to their legitimate ol)ject, and when not exceeding due bounds. As in the future literal, so in the present spiritual, resurrection, no essential constituent is annihilated, but all that is a perversion of the original de.sigu is removed. Thus indignation at dishonour done to God, and wrong to man, is justifiable anger. Passion is sinful (derived from "passio," suffering: implying that amidst seeming energy, a man is really passive, the slave of his anger, instead of ruling it), let not the sun go dovn upon your Avrath—" wrath" is absolutely forbidden ; "anger" not so, tiiough, like poison sometimes used as medicine, it is to be use<l with extreme caution. The sense is not. Your anger shall not be imputed to you if you put it away before nightfall ; but " let no wrath (i. e., as the Greek, personal 'irritation' or 'exasperation') mingle with your 'anger,' even though the latter be righteous." [Tkench, Sytionyms.] "Put it away before sunset" (when the Jewish day l)egau), is proverbial for put it away at otxce before another day begin (Deuteronomy 24. 15); also before you part witli your brotlier for tlie night, perhaps never in this world to meet again. So JoxA, "Jjet not night and anger against any one sleep with you, but go and conciliate the other party, thougli he have been the first tocommit llie ottence." Let not your" anger" atanotlier's wickedness verge into hatred,,or contempt, or revenge. [Vatablus.] 37. Neither give placei. e., occasion, or iicope, to the devil, by continuing in " wrath." The keeping of anger through the darkness of night, is giving place to the devil, the prince of darkness (ch. 6. 12). 'Z8. Greek, "Let him that stealeth." The lmi)erfect or past tense is, however, mainly meant, thougli not to the exclusion of tlie present. "Let the stealing person steal no more." JSundils frequented the inounlalns near Epheeus. Such are meant by those called "thieves" in the New Testament, but rather—For it is not enough to cease from a sin, but the sinner must also enter on the path that is its very opposite. [Chuyso.stoim.] The stealer, when
18. 33). God for Oirlst's sake—rather as Greek, " God In Christ" (2 Coi luthians 5. ID). It is in Christ that God vouclisafes forgiveness to us. It cost God tlie death of His Sou, as man, to forgive us. It costs us notlilng to' forgive our fellow-man. hath forgiven—rather as Greek, "forgave you." God has, once for all, forgiven sin In Christ, as a, past historical fact. repentant, should labour more thaJi he would be called on to do, if he had never stolen, let hliti labour—Th(^ft and idleness go together. »lie thing M-hlali Is good—in contrast with theft, tlie thing which was evil In his past character, tvlth his hands—in contrast with Ills former thievish use of his hands, tlint ite may have to give — "that he may have wherciri/h to impart." He who has stolen should exercise lilji'rality beyond the restitution of what he has taken. Christians in general should make not selfish gain their aim in honest industry, but the acquisition of the means of great,<'r usefulness to their fellow-men ; and the being independent
CHAPTER V.
Ver. 1-3.3. Exhortations to Love; and against Carnal Lusts and Communications. Circumspection in Walk : RkuekminothicTime: Heing Filled with thb Si'ikit: Singing to the Lord with Thankfulness: The Wife's Duty to the Husband Rests on that o» the Chukch to Christ. 1. tl»erefore—seeing tlial "God In Christ forgave you" (ch. 4.32). followers — Wreefc, "Imitators" of God, In respect to " love" u'- '-i) : God's essential character (1 Jobn 4. 10). as dear chllilrcn— (jreA, "as children beloved;" to which D. 2 refers, ".Vs ChrUl ol the alms of others. So St. Paul himself (Acts 20. i5; 'i 302
EPHESIANS V. t/nc Zeanness, and Convene mlh Ihb WiJxd.
Exhortatione against Fornication, lllso loved us' (1 John 4. 19). " We are sons of men, when we do ill; sons of God, when we do well." [Augustine, Psalm o2.J (of. Matthew 5. ii, 4.5, 48). Sonship infers an ub Bolute necessity of imitation. It being vain to assume the Creator, tlie highest treason against the King of kings (J Samuel 15.2!; Matthew 6. 24; Pliilippians 3. I'J ; 1 John 2.
15). hath—The present implies liie fixedness of tlie exclusion, grounded on liie eternal verities of that kingdom. [Alfokd.J of Christ and of God—rather, as one Greek article is applied to both, " of Clirist and God," implying tlieir perfect oneness, wliioli is consistent only with the doctrine that Ciirist is God (cf. 2 Tliessalonians 1. 12; 1 Timothy 5. 21; d. 13). 6. vain—empty, unreal words, vis., palliations of " uncleanness," u. 3, 4; Isaiah 5. 20 (tliat it is natural to indulge in love), "covetousness" (tliat it is useful to society tliat men sliould pursue gain), and "jesting" (that it is witty and clever, and that God will not so severely punisli for such things), because of these things —uncleanness, covetousness, <tc. (v. 3-5). couietli—present, not merely " shall come." Is as sure as if already come, children—ratlier, "sons of disobedience" (elf. 2. 2, 3). The children of unl)elief in doctrine (Deuteronomy 32. 20) are "cliiidren of disobedience" in practice, and these again are "children of wrath." 7. Here fellowship with wicked workers is forbidden; in v. 11, with tlieir wicked works. 8. sometimes—"once." Tlie enipliasis is on " were." Ye ought to have no fellowship witli sin, which is darkness, for your state as darkness is now past. Stronger than "in darliiiess" (Romans 2. 19). light — not merely "enlightened;" but light enlightening others (v. 13). in—in union witli the Lord, wlio is the light, children ot light-not merely "of the light;" just as "children of disobedience" is used oh tlie opposite side; tliose wliose distiiiguisliing cliaracteristic is light. Pliny, a heathen writing to Trajan, bears unwilling testimony to the extraordinary purity of Christians' lives, contrasted with title of son without any similitude of the Father. [PkarBON.] JJ. And—In proof tliat you are so. wallc—Resuming ch. 4. 1, " walk worthy of the vocation,'' <fcc. as Cbrist . , . loved us—From the love of the Father he passes to the love of the Son, in whom God most endearingly manifests His love to us. given Iilmself for us— Oreek, "given Himself up (viz., to death, Galatians 2. 20) for us," «. e., in our behalf: not here vicarious substitution, though that is indirectly implied " in our stead." The offerer, and the offering tliat He offered, were one and the same (Jolml5. 13; Romans 5. 8). offering nnd nacrtflce—"Offering" expresses generally presenting Himself to the Father, as the Representative undertaking the cause of the whole of our lost race (Psalm 40. 6-8 including His <i/e of obedience; though not excluding His Offering of His body for us (Hebrews 10. 10). It is usually au unbloody offering, in the more limited sense. ".Sacrifice" refers to Hisdealh for us exclusively. Christ is here, in reference to Psalm 40. 6 (quoted again in Hebrews 10.
5), represented as the antitype of all tlie offerings of the law, whether the unbloody or bloody, eucharistioal or propitiatory, for a gweet-smelllng savour Qreek, " for au odour of a sweet smell," i. e., God is well pleased with the offering on the ground of its sweetness, and so is reconciled to us (ch. 1. 6; Matthew 3. 17; 2 Corinthians 5.
18,19; Hebrews 10.6-1"). The ointment compounded of principal spices, poured upon Aaron's head, answers to the variety of the graces by which He was enabled to "offer Himself asacriflce for a sweet-smelling savour." Another type, or prophecy by figure, was "the sweet savour" (savour of rest. Margin) wliloh God smelled in Noali's sacrifice (Genesis 8. 21). Again, as what Christ is, believers also are (1 John 4. 17), and ministers are : St. Paul says (2 Corintliians 2. 17) " we are unto God a sweet savour of Christ." 3. once named— Greefc, "Let it not be even named" (v. 4, 12). " Uncleanness" and " covetousness" are taken up again from ch. 4. 19. The two are so closely allied that the Greek for "covetousuess" (pleontlie people around them. 9. fruit of the Spirit—taken by transcribers from Galatians 5. 22. The true r(^ading is that of the oldest MSS., &c., "The fruit of tue light;'' in contrast witli " the unfruitful works of darkness" (v. U), Tills verse is paientlietic. Walk as cliiidren of light, i. e., in all good works and words, " FOlt the fruit of the liglit is [borne] in [Alfokd ; but Bengel, 'consists iii'J ail goodness [opposed to ' malice,' cii. 4. 31 J, rigliteousness [opposed to 'covetousness,' v. 3] and trulli" [opposed to "lying,"' ch. 4. 25]. 10. Proving—construed witli "walk" (v. 8; Romans 12. 1, 2). As we prove a coin by the eye and the ear, and by using it, so by accurate and continued study, and above all by ^^raciiice and experimental trial, we may prove or test " wliat is acceptable unto the Lord." This txia) is used sometimes in Scripture, and often in the Greek fathers, for sins of impurity. Tlie common principle Is the longing to fill one's desire with material objects of sense, outside of God. The expression, " not be even named," applies better to impurity, than to "covetousuess." 4:. filthiness — obscenity in act or gesture. foolislk talking—the talk of fools, which is folly and sin together. The Oreek of it, and of " filthiness,'" occurs nowhere else In the New Testament, nor—rather, "or" is tlie office of " light," of which believers are " cliiidren," to manifest wliat each thing is, wlietlier sightly or unsightly. 11> unfruitful works of darkness—Sins are terminated in themselves, and tlierefore are called "works," not "fruits" (Galatians 5. 19, 22). Tlieir only fruit is that whicli is not in a true sense fruit (Deuteronomy 32. 32), viz., "death" (Romans 6. 21; Galatians 6. 8). Plants cannot bear "fruit" in the absence of light. Sin (of. V. 3). Jesting Greek, " eutrapelia:" found nowhere else in the New Testament : implying strictly tliat versaUlUy which turns about and adapts itself, without regard is "darkness," and its parent is the prince of darkness (ch. to principle, to tlie shitting circumstances of the moment, and to tlie varying moods of those witli wliom it may
6. 12). Graces, on tlie other hand, as flourishing in " the light," are reproductive, and abound in fruits ; wiilch, as harmoniously combining in one whole, are termed (In the singular) "tlie fruit of tlie Spirit" {v. 9). i-ather, &o, —translate as Greek, "Rather even reprove tlieiii" (cf. Matthew o. 14-10). Not only " have no fellowsliip. but even reprove them," viz., in words, and in your deeds, which, sliining witli " tlie light," virtually reprove all tliat is contrary to light (v. 13; Jolin 3. 19-21). " Have no fellowdeal. Not scurrile buffoonery, but refined "persiflage" and "badinage," for which Ephesus was famed (PlauTUS, Miles Gloriosia, 3. 1, 42-52), and which, so far from being censured, was and is thouglit by the world a pleasant accomplishment. In Colossians 3. 8, "filthy communication" refers to the foulness; "foolisli tallying," to Hie folly; "jesting," to the faUe refinement [and trifling witlidsm, Tittmann] of discourse unseasoned with tlie salt ofgrace. [Tkbnch.] not conveniently—" unseemly ;" not such " as become sahits" (v. 3). ratlier giving of tlianlta —A happy play on sounds in Greek, eucharistia contrasted With eutrapelia; refined "jesting" and subtle humour sometimes offend tlie tender feelings of grace; "giving of thanks'' gives that real clieerfulness of spirit to besliip," does not imply that we can avoid all intercourse (1 Corinthians 5. 10), but "avoid sucli fellowsliip as will defile yourselves;" just as light, though it touch filth, is not soiled by it; nay, as llglit detects it, so, "even reprove sin." 1^. Tlie Greek order is, "For tlie tilings done in secret by tliem, it is a shame even to speak of." Tlie "for" gives ills reason for "not naming" (cf. r. 3) in detail the works of darkness, wliereas he describes definitely (v. 9) ''the fruit of the light." [Bengel.] "Speak of," I think, lievers which the worldly try to get from "jesting" (v. 19, aO; James 5. 13). 5. this ye know—Tiie oldest MSS. read, '* Of this ye are sure knowing;" or as Alfokd, "Tliis ye know being aware." covetous . . . Idolater—(Colossians is used liere as "speaking of without reproving, ' In contrast to " even reprove tliem." Thus the " for" expresses
8. 5.) The best reading may be translated, " That is to say, this. Reprove them, for to speak of tliem without reproving them, is a sliame (u. 3). Thus "worlcs of darkness'' answers to " things done intecret." 13. that are reprovoct— Ul., uihich is (in other words) an idolater. St. Paul himself had forsaken all for Christ (2 Corintliians 6. 10; 11. 27). Covetousuess Is worship of the creature instead of the Exhorlalion to Walk Warily, EPHESIANS V. and to he Filled with ike SpirU, rather, "when they are reproved," viz., by you (v. 11). whatsoever clotli make manifest—rather, "everything that is (i. e., suffers itself to be) made manifest (or ' shone upon,' viz., by your 'reproving,' v. 11) is (tlienceforth no longer 'darkness,' v. 8, but) light." The devil and the wicked will not suffer themselves to be made manifest by the liglit, but love darkness, though outwardly the light shines round them. Therefore, " light" has no transforming effect on lhem,so that thej' do not become light (John 3. 19, 20). But, says the apostle, you being now light yourselves (v. 8), by bringing to light througli reproof those who are in darkness, will convert tliem to light. Your consistent lives and faithful reproofs will be your "armour of light" (Romans 13. 12)in making an inroad on the kingdom of darkness. 14. Wlicrcfore—Referring to the whole foregoing argument (v. 8, 11, 13). Seeing that Wherefore—Seeing that ye need to walk so circumspectly, choosing and using theright opportunity of good, unwise —a different Greek word from tiiat in v. 15. Translate, "foolisli," or "senseless." understanding—not merely ^n<«t^- ing as a matter of fact (Luke 12. 47), but knowing with wnderstanding. the will of the Loril—as to how each oppor» tunity is to be used. The Loid's will, ultimately, is our " sanctilication " (1 Thessalonians 4. 3; ; and that " in every thing," meantime, we should "give thanks" (1 Thessalonians 5. 18 ; cf. above, v. 10). 18. excess—ttio) t/jie»«, ruinous, reckless prodigality, wherein—not in the wine itself when used aright (1 Timothy 5. 23), but in the " excess " as to it. but be Ailed with the Spirit—The effect in inspiration was that the person was "filled " with an ecstatic exhilaration, like that caused by wine; hence tlie two are here connected (cf. Acts 2. l;j-18). Hence arose the abstinence from wine of many of the prophets, e.g., John Baptist, liglat (spiritual) dispels the pre-existing darkness, He (God) saith, &c. (cf. the same phrase, ch. 4. 8). Awalse The reading of all the oldest MSS. is, "Up!" or "Rouse thee!" a phrase used in stirring men to activity. Tlie words are a paraphrase of Isaiah 60. 1, 2, not an exact quotation. Tiie word "Christ," shows that in quoting the prophecy, he views it in the light thrown on it by its Gospel fulfilment. As Israel is called on to "awake" from its previous state of "darkness" and "death" (Isaiah 59. 10; viz., in order to keep distinct before the world the ecstasy caused by the Spirit, from that caused by wine. So also in ordinary Christians the Spirit dwells not in the mind that seeks the disturbing influences of excitement, bvit in the well-balanced prayerful mind. Such a one expresses tiis joy, not in drunken or worldly songs, but in Christian hymns of thankfulness. 19. (Colossians 3. 10.) to yourselves—" to one another." Hence soon arose the antiphonal or responsive chanting of wliich P£,iny writes to Trajan : " They are wont on a fixed day to meet before daylight [to avoid persecution] and to recite a hymn amvng themselves by turns, to Christ, as if being God." The Spirit gives true eloquence ; wine, a spurious eloquence, psalma —generally accompanied by an instrument, hymns—lu direct praise to God (cf. Acts l(i. 25; 1 Corinthians 14. 26; James 5. 13). songs—the general term for lyric pieces; "spiritual" is added to mark their being here restricted to sacred subjects, though not merely to direct praises of God, but also containing exhortations, prophecies, &c Contrast the drunken "songs," Amos 8. 10. making meloAy— Greek, "Playing and singing with an iustrument." in youiheart—not merely witli the tongue; but the serious feeling of the heart accompanying the singing of the lips (cf. 1 Corinthians 14. 15; Psiilm 47. 7). The contrast is between the heathen and the Christian practice, "Let your songs be not the drinking songs of heathen feasts, but psalms and hymns; and theiracconipaniment, not the music of the lyre, but the melody of the heart." [CONYBEAKE and HowsoN.] to the Lord—See Pliny s letter quoted above: "To Christ as God." ~0. thanks . . . for all th Utgs—even for adversities; also for blessings, unknown as well as known (Colossians 3. 17 ; 1 Thessalonians
60. 2), for that her Light is come ; so the Church, and each individual is similarly called to awake. Believers are called on to "awake" out of sleep ; unbelievers, to " arise" from the dead (cf. Matthew 25. 5; Romans 13. 11; 1 Thessalonians 5. 6, with ch. 2. 1). Clrlst—"the true light," " the Sun of righteousness." give tUee light—rather, as Oreek, " Shall shine upon thee" (so enabling thee by being "made manifest" to become, and be, by the very fact, "light," V. 13; then being so "enlightened," ch. 1.18, thou Shalt be able, by "reproving," to enlighten others). 15. tliat—rather as Greek, " See liow ye walk," &c. The double idea is compressed into one sentence: "See (take heed) hew ye walk," and "See that ye walk circumspectly." The manner, as well as the act itself, is included. See how ye are walking, with a view to your being circumspect
accurate, exact) in your walk. Cf. Colossians 4. 5, "Walk in wisdom (answering to 'as wise' here) toward them that are without" (answering to "circumspectly,"
e., correctly, in relation to the unbelievers around, not giving occasion of stumbling to any, but edifying all by a consistent walk), not as fools Oreek, " not as unwise, but as wise." 16. Redeeming tUe time—(Colo.ssians 4.
6). Greek, "Buying up for yourselves tlie seasonable time" (whenever it occurs) of good to yourselves and to
6. 18). unto God and the Father—tlie Fountain of every blessing in Creation, Providence, Election, and Redempotliers. Baying off from the vanities of "them that are without" (Colossians 4. 5), and of the " unwise" (here in Ephesians), the opportune time afforded to you for the work of God. In a narrower sense, special favourable seasons for good, occasionally presenting themselves, are referred to, of which believers ought diligently to avail themselves. This constitutes true " wisdom " (i;. tion. Lord Jesus Christ—by whom all things, even distresses, become ours (Romans 8. 35, 37 ; 1 Corinthians 3.
20-23). 21. (Philippians 2. 3; 1 Peter 5. 5.) Here he passes from our relations to God, to those wliicli concern our fellow-men. in the fear of God—All the oldest MSS. and authorities read, " in the fear of Chkist." The believer passes from under the bondage of the law as a letter, to be "tlie servant of Christ" (1 Corintliians 7. 22;, which, througli the instinct of love to Him, is really to be " the Lord's freeman ;" for he is "under ttie law to Christ " (1 Corinthians 9. 21 ; cf. John 8.36). Christ, not the Father (John 5. 22), is to be our judge. Tluis reverential fear of displeasing Him is the motive fordiscliarging our relative duties as Christians (I Corinthians 10. 22 ; 2 Corinthians 5.
15). In a larger sense, the whole season from the tiinc that one is spiritually awakened, is to be " redeemed " from vanity for God (cf. 2 Corinthians 6. 2; 1 Peter 4. 2-1). " Redeem "
Implies tlie preciousness of the opportune season, a Jewel to be bouglit at any price. Wahl, explains, "Redeeming for yourselves (i. <>., availing yourselves of) the opportunity (offered you of actin-g aright), and commanding tlie time as a master does his servant." Tittmann, " Wateli the time, and make it your own so as to control it; as merchants look out for opportunities, and accurately choose out the best goods; serve not tlie time, but command it, and it shall do what you approve." So Pindak, Pylhia, 4. 509, "The lime followed him as his servant, and was not as a runaway slave." because tlie days are evil —The days of life In general are so exposed to evil, as to make !t necessary lo make the most of the seasonable opportunity so long as it lasts (cli. 6. 13; Genesis 47. 9; Psalm
11; 1 Peter 2.13). 'Zti. ch. 6.9. Tlie Church's relation to Clirist in His everlasting purpose, is the foun<iation and archetype of the three greatest of earthly relations, that of husband and wife (v. 22-33), parent and child (ch. 6. 1-4), nnister and servant (ch. 6. 1-9). The oldest MSS. omit "suomit yourselves;" supplying it from i>. 21, " Ye wivce (submit ting yourselves) unto your own husl Kinds." " Yonr own " is an argument lor sulnnissiveness on the part of the wives; it is not a stranger, but your own liusbandi whom you are called on to submit unto (cf. Genesis 3. 16;
49. 5; l':celesiastes 11. 2; 12. 1 ; John 12. ;»). Besides, there are many special evil days (in persecution, sickness, ct<^) when the Christian is laid by in silence, therefore he needs the more to improve the seasonable times alforded toliim
1 Corintliians 7. 2; 14. 34; Colossians .3. 18; Titus 2.5; 1 Peter
3. 1-7). Tliose subject ought to submit themselves, »l whatever kind their superiors are. "Submit " is the teim (A1L.OS 5. 13), which St. Paul perhaps alludes to. 17. 354
Jhuies of Wives and Husbands. EPHESIANS V. Chriu's Love to His Church.
Peter L 23; 3.21). [Alfoed.] So Augus'tine, Tract 80 In John, "Take away the word, and what is the water save water? Add the word to the element, and it becomes a sacrament, being itself as it were the visible word." The regenerating efficacy of baptism is conveyed in, and by, the Divine word alone. 27. he—Tlie oldest MSS. and authorities read, "That He might Hiinself present unto Himself the Church glorious," viz., as a bride (2 Corinthians 11. 2). Holiness and glory are inseparable. " Cleansing" is the necessary preliminary to both. Holiness Is glory Internal; glory is holiness sliining forth outwardly. used of wives •" obey," of children (ch. 6. 1), as there is a greater eijuality between wives and liusbands, tlian between chi Uli m and parents, as unto tlie l.or«l—SubmissJveness is reudered by the wife to tlie liusband under the eye of Christ, and so is rendered to Christ Himself. The husband stands to the wife in the relation that the Lord does to the Church, and tliis is to be the ground of her submission : though that submission is inferior in kind and degl'ee to that which she owes Christ (v. 24). 33. (1 Corintliian» 11.3.) even as— Greek, "as also." and Ue is—The
Oldest MSS. read, " Himself (being) Saviour," &c., omitting "and," and "is." In Clirist's case, the Headship is united
The laver of baptism is the vehicle, but the word is the nobler and true instrument of tlie cleansing. [Bengel.] irith, nay gained by. His having saved the body in the process of redemption ; so that (St. Paul implies) 1 am not alleging Christ's Headship as one entirely identical with that other, for He has a claim to it, and office in it, pecu-
It is Christ that prepares the Church witli the necessary ornaments of grace, for presentation to Himself, as the Bridegroom at His coming again (Matthew 25. 1, &c, Revelation 19. 7 ; 21. 2). not having spot—(Song of Solomon 4. 7.) The visible Church now contains clean and unclean together, like Noah's ark; like the wedding-room which contained some that had, and others that had not, the wedding garment (Matthew 22. 10-H ; cf. 2 Timothy 2, liar to Himself. [Alfokd.] The husband is not saviour of the wife, in which particular Christ excels; hence, "But" (v. 24) follows. [Bengel.] 24. Therefore—translate, as Oreek, "But," or "Nevertheless," i. e., though there be the difference of headships mentioned in u. 23, 20); or as the good and bad fisli are taken in the same net because it cannot discern the bad from tlie good, the fishermen being unable to know what kind of fish the nets have taken under tiie waves. Still the Church is termed "holy" in the creed, in reference to her ideal and ultimate destination. When the Bridegroom comes, the bride shall be presented to Him wholly without spot, the evil being cut off from the body for ever (Matthew 13. 47-50). Not that there are two churches, one with bad and good Intermingled, another In which there are good alone; but one and tlie same Churcli in relation to different times, now with good and evil togetlier, hereafter with good alone. [Peakson.] 28. Translate, "So ought husbands also (thus the oldest MSS. read) to love their own nevertheless, thus far they are one, viz., In the subjection or submission (the same Greek stands for "Is subject," as for "submit," V. 21, 22) of the Church to Christ, being the prototype of that of the wife to the husband. tUelr own Not in most of the oldest MSS., and not needed by the argument. In every tiling—appertaining to a husband's legitimate authority; "in the Lord" (Colossians 3. IS); every thing not contrary to God. 25. " Thou hast seen the measure of obedience ; now hear also the measure of love. Do you wish your wife to obey yon, as the Church is to obey Christ? Then have a solicitude for her as Christ had lor the Church [u. 23, " Himself the Saviour of the body "] and if it be necessary to give thy life for her, or to becut in ten thousand pieces, or to endure any other suffering what- (cf. Note, V. 22) wives as their own bodies." "He that loveth his own wife," &e. (u. 31). So there is the same love and the same union of body between Christ and the Church {v. 30, 32;. 39. For—Supply, and we all love ourselves: "For no man," &c. his own ilesh—( F. 31, end.) nonrlsheth Greek, "nourishetli it up," viz., to maturity " Nourishetli," refers to food and internal sustenance; "cherisheth," to clothing and external fostering, even a»—translate, "even as also." the Lord—The oldest MSS. read, "Christ." Exodus 21. 10 prescribes three duties to the husband. The two former (food and raiment) are here alluded to in a spiritual sense, by "nourishetli and cherisheth;" the third "duty of marriage" is not added in consonance with the holy propriety of Scripture language: its antitype is, "know tlie Lord" (Hosea 2. 19, 20). [Bengel]. 30. For Greek, "Because" (1 Corinthians 6. ever, do not refuse it; ahd If you suffer tlius, noteven so do you do what Christ has done; for you indeed do so being already united to her, but He did so for one that treated Him with aversion and hatred. As, therefore. He brought to His feet one that so treated Him, and that even wantonly spurned Him, by much tenderness of regard, not by threats, insults, and terror: so also do you act towards your wife, and though you see her disdainful and wantonly wayward, you will be able to bring her to your feet by much though tfulness for her, ty love, by Kindness. For no bond is more sovereign in binding than such bonds, especially in the case of husband and wife. For one may constrain a servant by fear, though not even he is so to be bound to you ; for he may readily runaway. But the companion of your life, the mother of your children, the basis of all your joy, you ouglit to bind to you, not by fear and threats, but by love and attachment." [Chkysostom.] gave himself— &reei-, "gave Himself up." for it-translate, "for her." The relation
15). Christ nourishetli and cherisheth the Church as being of one flesh with Him. IVanslate, "Because we are members of His body (His literal body), being of His flesh and of His bones" [Alfobd] (Genesis 2. 23, 24). The Greek expresses, "Being formed out of," or "of the substance of His flesh," &c. Adam's deep sleep, wherein Eve was formed from out of his opened side, is an emblem of Christ's death, which was the birth of the Spouse, the Church. John 12.24; 19.34,35, to which verses 25,26, 27 allude, as implying atonement by His blood, and sanctlfication by the "water," answering to that which flowed from His side (cf. also John 7. 38, 39; 1 Corinthians 6. 11). As Adam gave Eve a new name, Hebrew, Isha, " woman," formed from his own rib, Ish, "man," signifying her formation from him, so Christ, Revelation 2. 17 ; 3. 12. Genesis 2. 21, 23, 24 puts the bones first, because the reference there Is to the natural structure. But St. Paul is referring to the flesh of Christ. It is not our bones and of the Church to Christ is the ground of Christianity's having raised woman to her due place in tlie social scale, from which she was, and Is, excluded in heathen lands. ft6. sanctify—t. e., consecrate her to God. Cf. John 17. 19, meaning, "I devote myself as a holy sacrifice, that my disciples also may be devoted or consecrated as holy In (through) the truth." [Neander] (Hebrews 2. U; 10.10, Note; 13.12). and cleanse—rather, as Greefc, " cleansing," without the "and." with the washing of water—rather as Oreek, "with," or "by tlie laver of the water," viz., the baptismal water. So it ought to he trairslated, Titus 3.5, the only other passage in the New Testament where it occurs. As the bride passed tli rough a purifying bath before marriage, so the Church (cf. Revelation 21. 2). He speaks of baptism according to Its high ideal and design, as If llie inward grace accompanied the outward rite; hence lie asserts of outward baptism whatever is involved in a believing appropriation of the Divine truths it symflesh, but "we" that are spiritually propagated (in our soul and spirit now, and In the body hereafter, regenerated) from the manliood of Christ which has flesh and bones. We are members of His glorified body (John bolizes, and says tliat Clirist, by baptism, has purified tlie Church [Neandkr] (1 Peter 3.21). by the word— G'reeA;, "IN tlie wonl." To be joined with "cleansing It," or "her." Tlie "wonl of faith" (Romans 10.8,9, 17), of wliich confession is made in baptism, and wliich carries llie real olaansing (.l»hu lb. 3; 17. 17; and regenerating power (1
6. 59). The two oldest existing MSS., and Coptic or Memphitic version, omit "of His flesh and of His bones:" the words may have crept into the text through the Margin from Genesis 2. 23, LXX. However, Ikkn.s:us, 294, and the old Latin and Vulgate versions, with some good old
Duties of Children to their Parents. EPHESIANS VL Of Servants to their Masttrt, duty Is more expressly prescribed to children than to parents; for love descends rather than asceiids. [Ben» GEL.] This verse proves the law in the Old Testament U not abolished. 3. long on the earth—In Exodus 20. 12, " long upon the land which the Lord thy God giveth thee," which St. Paul adapts to Gospel times, by taking away tho local and limited reference peculiar to the Jews in Canaan. The godly are equally blessed in every land, as th« Jews were in the land which God gave them. This prom-
MSS., have them. 31. For this cause—The propagation of the Church from Christ, as that of Eve from Adam, Is the foundation of the spiritual marriage. The natural marriage, wherein "a man leaves father and mother (the oldest MSS. omit 'his') and is joined unto his wife," is not the principal thing meant here, but the spiritual marriage represented by It, and on which it rests, whereby Christ left the Father's bosom to woo to Himself the Church out of a lost world: «. 32 proves this: His earthly mother as mch, also, He holds in secondary account as compared with His spiritual Bride (Luke 2. 48, ig; 8.19-21; 11.27,28). He shall again leave His Father's abode to consummate the union (Matthew ise is always fuia Ued, either literally, or by the substltation of a higher blessing, viz., one spiritual and eternal (Job 5. 26 ; Proverbs 10. 27). The substance and essence o{ the law are eternally In force: Its accidents alone (applying to Israel of old) are abolished (Romans 6. 15). 4» fathers— including mothers; the fathers are specified aa being the fountains of domestic authority. Fathers are more prone to passion In relation to their children than mothers, whose fault is rather over-indulgence, provok* not—irritate not, by vexatious commands, unreasonable blame, and uncertain temper. [Alford.] Colossians 3.
25. 1-10; Revelation 19. 7). tUey two shall he one fleshSo the Samaritan Pentateuch, LXX., Ac, read (Genesis
2. 24), instead of " they shall be one flesh." So Matthew
19. o. In natural marriage, husband and wife combine the elements of one perfect human being: the one being Incomplete without the other. So Christ, as God-man, is pleased to make the Church, the body, a necessary adjunct to Himself, the Head. He is the archetype of the Church, from whom and according to whom, as the pattern, she is formed. He is her Head, as the husband Is of the wife (Romans 6. 5; 1 Corinthians 11.3; 15. Jo). Christ will never allow any power to sever Himself and His bride, Indissolubly Joined (Matthew 19.6; John 10.28, 29; 13. 1).
21, "lest they be discouraged." nnrtnre Greek, "discipline," viz., training by chastening in act where needed (Job 5. 17; Hebrews 12.7). admonition—training by word* (Deuteronomy 6.7; Proverbs 22.6, Margin, "catechise"), whether of encouragement, or remonstrance, or reproof, according as is required. [Trench.] Contrast 1 Samuel
3. 13, Margin, of the Lord—such as the Lord .approves, and by His Spirit dictates. 5. Servants— " slaves." mnsters according to the flesh—in contrast to your true and lieavenly Master (u. 4). A consolatory hint that the mastership to which they were subject, was but for a time [Ciirysostom] ; and that their real liberty was still their own (1 Corinthians 7. 22). fear and trembling—not slavish terror, but (1 Corinthians 2. Z,Note; 2 Corinthians 7.15) an anxious eagerness to do your duty, and a fear of displeasing, as great as is produced in the ordinary slave by " threatenings" (v. 9). singleness—without double-mlndedness, or "eye-service" (v. 6), which seeks to please outwardly, without the sincere desire to make the master's interest at all times the first consideration (1 Chronicles 29.17; Matthew 6.22,23; Luke 11.34). "Simplicity." ft. (Colossians 3. 22.) Seeking to please their masters only so long as these have their eyes on them : as Gehazi was a very different man in his master's presence from what he was In his absence (2Klugs5). men-plcnsers—not Chrlst-
Rather, " This mystery Is a great one." This profound truth, beyond man's poiver of discovering, but now revealed, viz., of the spiritual union of Christ and tlje Church, represented by the marriage union, is a great one, of deep Import. See iVote, I'. 30. So "mystery" is used of a Divine truth not to be discovered save by revelation of God (Romans 11.2d; 1 Corinthians 15. 51). The Vulgate wrongly translates, "This Is a great sacrament," which Is made the plea by the Romish Church (in spite of the blunder having been long ago exposed by their own commentators, CajetAN and Estius) for making marriage a socromeni ; It is plain, not marriage in general, but that of Christ and the Church, is what is pronounced to be a "great mystery," as the words following prove, "/(emphatic) say it In regard to Christ and to the Church" (so the Greek is best translated). "I, while I quote these words out of Scripture, use them in a higher sense." [Conybeare and HowsoN.] 33. Nevertheless—Not to pursue furtlier the mystical meaning of marriage. Translate a,s Greek, "Do ye also (as Christ does) severally each one so love," <Sc. The words, " severally each one," refer to them in their individual capacity, contrasted with the previous collective View of the members of the Church as the bride of Christ. ple.'tsers (cf. Galatians 1. 10; 1 Thessalonians 2. 4). doing the will of God—the unseen but ever-present Master : the best guarantee for your serving faithfully your earthly master alike when present and when absent, from the heart—?i7., soul (Psalm 111. 1 ; Romans 13. 5). 7. good will —expressing his feeling towards his master; as "doing the will of God from the heart" expresses the source of that feeling (Colossians 3. 2;i). "Good will" is stated by Xenophon (Economics) to be the principal virtue of a slave towards his master: a real regard to his master's interest as if his own, & good will which not even a master's severity can extinguish. 8. any man Aoeth— Greek, "any man shall h.tve done," t. e., shall be found at the Loi-d's coining to have done, the same—In full payment. In heaven's currency, shall . . . receive—(2 Corinthians 5.
CHAPTER VI.
' Ver. 1-24. Mutual Duties of Parents and Children: Masters and Servants: Our Life a Wartare: The Spiritual Armour Needed against Spiritual Foes. Conolusion. 1. obey—Stronger than the expression as to wives, "submitting," or "being subject" (ch.5. 21). Obedience Is more unreasoning and Implicit; submission is the willing stibjcctiori of an inferior in point of order to one who has a right to command, in the Lord—Both parents and children being Christians "in the Lord," expresses the element In which the obedience Is to take place, and the motive to obedience. In Colossians 3.20, It is, "Children, obey your parents mall things." This clause, "iu the Lord," would suggest the due limitation of the obedience required (Acts 5.29; cf. on the other hand, the abuse, Mark
10; Colossians 3. 25; but all of grace, Luke 17. 10.) bond or free—(1 Corinthians 7.22; 12. 13; Galatians 3. 2S; Colossians
3.11.) Christ does not regard such distinctions In His present dealings of grace, or in His future judgment. The slave that has acted faithfully for the Lord's sake to his master, though the latter may not repay his faithfulness, shall have the Lord for his Paymaster. So the freeman who has done good for the Lord's sake, though man may not pay him, has the Lord for his Debtor (Proverbs 19. 17). 9. the same things—3/ii/ai4 mutandis. Show the same regard to God's will, and to your servants' well-being, in your relation to them, as they ought to have In their relation to you. Love regulates the duties both of servants and masters, as one and the same light attempers varioud colours. Equality of nature and faith is superior to distinctions of rank. [Bengel.] Christianity makes all men brothers: of. Leviticus 25. 42, 43; Deuteronomy 15, 12; Jeremiah 34,14 as to how the Hebrews were bouud to treat
7. 11-13). right—Even by natural law we should render obedience to them from wliom we have derived life. 2. Here the authority of revealed law is added to that of natural law. which Is. . .promise—The "promise" Is not made the main motive to obedience, l>ut an Incidental one. The main motive is, because It Is God's will (Deuteronomy 5. 16, "Honour thy father and mother, as the Lord thy God COMMANDED thee"); and that it Is so peculiarly, is shown by His accompanying It "with a promise." Ant—in the decalogue with a special promise. The prom Ihi lu the second commandment Is a generalone. Their 3aC
Our Life is a Warfare, EPHESIANS VI. 27ie Whole Christian Armow. their brethren in service; much more ought Christians to act with love, threatening Greek, "the threatening" which masters commonly use. " Masters" in the Oreek, is not so strong a term as " despots :" it implies authority, but not absolute domination, your Master also—Tlie oldest MSS. read, "the Master both of them and you:" "their Master and yours." This more forcibly brings out the equality of slaves and masters In tlie sight of God. Sbneca, 2'hyesles, 607, says, " Whatever an inferior dreads ftom you, tills a superior Master threatens yourselves with: every authority here is under a higher above." As you treat your servants so will He treat you. neither capable of such fancies). Satan tries to parody, or imitate in a perverted way, God's working (2 Corinthians
11. 13, 14). So wlien God became incarnate, Satan, by his demons, took forcible possession of human bodies. Thus the demoniacally possessed were not peculiarly wicked, but miserable, and so fit subjects for Jesus' pity. St. Paul makes no mention of demoniacal possession, so that In the time he wrote, it seems to have ceased; it probably was restricted to the period of the Lord's incarnation, and of the foundation of His Church, spiritual wickedness —rather as Greek, " The spiritual hosts of wickedness." As three of the clauses describe the power, so this fourth, the wickedness of our spiritual foes (Matthew 12. 45). In high places Greek, "heavenly places:" in ch. 2. 2, "the air," where see the Note. The alteration of expression to " in heavenly places, " is in order to mark the higher range of their powers than ours, they having been, up to the ascension (Revelation 12. 5, 9, 10;, dwellers " in the heavenly places " (Job 1. 7), and be4ng now in the regions of the air wliich are called the heavens. Moreover, pride and presumption are the sins in heavenly places to which they tempt especially, being those by which they themselves. . . respect of persons—He will not, in judging, acquit thee because thou art a master, or condemn him because he is a servant (Acts 10. 34; Romans 2. 11 ; Gahitians 2. 6; Colosslans 3. 23; 1 Pt ter 1. 17). Derived from Deuteronomy
10. 17; 2 Chronicles 1!). 7. 10. my brethren—Some of the oldest MSS. omit til ese words. Some witli Vulgate veia.\n them. The phrase occurs nowhere else in the Kpistle (see, however, V. 23) ; if genuine, it is appropriate herein the close of the Epistle, where he is urging his fellow-soldiers to the good light in the Christian armour. Most of the oldest MSS. for "finally," read, " henceforward," or " from henceforth" (Galatians 6. 17). be strong — G'reeA, "be strengthened." In the po»vcr of his might Christ's might: as in ch. 1. 19, it is the Father's might. 11. the whole a«-mour—The armour of light (Romans 13. 12); on the right hand and left (2 Corinthians 6. 7). The pa-noply fell from heavenly places (Isaiah 14. 12-15). But believers have nauglit to fear, being "blessed v/ith all spiritual blessings in the heavenly places " (ch. 1. 3). 13. take . . of God—not " make," God has done that: you have only to " take up " and put it on. Tlie Ephesians were familiar with the idea of the gods giving armour to mythical heroes: tlius St. Paul's allusion would be appropriate, the evil day—the day of Satan's special assaults (ti. 12, 16) in life and at the dying hour (cf. Revelation 3.10). We must liave our armour always on, to be ready against the ofl'ensive and defensive. An image readily suggested by the Roman armoury, St. Paul being now in Home. Repeated emphatically, v. 13. In Romans 13. U it is, "Put ye on the Lord Jesus Christ;" in putting on Him, and the new man in Him, we put on " the whole armour ot Goil." No opening at the head, the feet, the heart, tlie belly, the eye, the ear, or the tongue, is to be given to Satan. Believers have once for all overcome him; but on the ground of this fundamental victory gained over him, they are ever again to fight against and overcome him, even as they who once die with Christ have continually to morevil day wliicli may come at any moment, the war being perpetual (Psalm 41.1, Margin), done all—ratlier, "accomplished all things," viz., necessary to the fight, and becoming a good soldier, stand—The repetition in v. 11, 14, sliows that standing, i. e., maintaining our ground, not yielding or fleeing, is the grand aim of the Christian soldier. Translate as Greek, "Having girt about your loins with truth," t. e., witli truthfulness, sincerity, a good conscience (2 Corinthians 1. 12; 1 Timothy 1. 5, 18; 3. 9). Truth tify their members upon earth (Romans 6. 2-14 ; Coiossians
8.3,5). of God—furnished by God ; not our own, else it would not stand (Psalm 35. 1-3). Spiritual, therefore, and mighty tlirough God, not carnal (2 Corinthians 10. 4). wiles lit., "schemes sought out" for deceiving (cf. 2 Corinthians 11. 14). the devil—the ruling chief of the foes is the band that girds up and keeps together the flowing robes, so as that the Chiistian soldier may be unencumbered for action. So the Passover was eaten with the loins girt, and the shoes on the feet (Exodus 12. 11; cf. Isaiah 5. 27; Luke 12. 35). Faithfulness (LXX., "truth") (v. 12) organized into a kingdom of darkness (Matthew 12.
28), opposed to the kingdom of light. 13. GreeA, " For our wrestling C^/ie wrestling' in wliicii we are engaged) is not against flesh," (ko. Flesh and blood foes are Satan's mere is the girdle of Messiah (Isaiah 11. 5): so truth oi His followers, having on— GrA, " having put on." breastplate of righteousness— Isaial) 59. 17, similarly of Messiah. "Rigliteousness " is here joined with "truth," as in ch, tools, the real foe lurking behind them is Satan liimself, with whom our conflict is. " Wrestling " implies that It
5. 9 : righteousness in works, truth in words [EsTius] (1 John
Is a hand-to-liand and foot-to-foot struggle for the mastery: to wrestle successfully with Satan, we must wrestle with GoD in irresistible prayer like Jacob (Genesis 32. 24-
3. 7). Clirist's rigliteousness inwrought in us'by the Spirit. "Faith and love," i.e., faith working righteousness by love, are "the breastplate" In 1 Thessalonians 5.8. 15. Translate, "Having shod your feet" (referring to the sandals, or to the military shoes then used), the prepara tlon—rather, "the preparedness," or " readiness of," t. arising from the "Gospel" (Psalm 10. 17). Preparedness
29; Hosea 12.4). I'ranslale, "The principalities . . . the powers " (ch. 1. 21 ; Note; 3. 10; Colosslans 1. 16). The same grades of power are specified in the case of the demons here, as in that of angels there (cf. Romans 8. 38; 1 Corinthians 15.24; Coiossians 2. 15). Tlie Ephesians liad practised sorcery (Acts 19. 19), so that he appropriately treats of evil spirits in addressing them. The more clearly any book of Scripture, as this, treats of tlie economy of the kingdom of light, the more clearly does it set forth the kingdom of darkness. Hence, nowhere does the satanic kingdom come more clearly into view than in the Gospels which treat of Christ, the true Light, rulers of thedark> ucss of this world — Greek, "age" or "course of tlie world." But the oldest M.SS. omit "of world." IVanslate, "Against the world-rulers of this (present) darkness " (ch. to do and sufler all that God wills; readiness for march, as a Christian soldier. Gospel of peace—(cf. Luke 1. 79; Romans 10.15). The "peace" within forms a beautiful contrast to the raging of the outward conflict (Isaiah
26. 3; Philippians 4. 7). 16. Above all—rather, "Over all;" so as to cover all that has been put on before. Three integuments are specified, the breastplate, girdle, and shoes; two defences, the helmet and shield; and two oflensive weapons, the sword and the spear (prayer), AliFORD translates, "Besides all," as the Greek Is translated, Luke 3. 20. But if it meant this, it would have come last in the list (cf. Coiossians 3. 14). shield —the large oblong oval door-Uke shield of the Romans, four feet long by two and a half feet broad ; not the small round buckler, ye shall be able—not merely "ye may." The shield of faith will certainly intercept, and so "quench, all the fiery darts" (an image from the an-
2. 2; 5. 8; Luke 22. 53; Coiossians 1. 13). On Satan and his demons being "world-rulers," cf. John 12.31; 14.30; 16.
11; Luke 4.6; 2 Corinthians 4. 4; 1 John 5. 19, Gree/k, " lieth in the wicked one." Though they be "world-rulers," they Kre not the ruler of the universe; and their usurped rule of the world Is soon to cease, when He shall "come wliose right it Is " (Ezekiel 21. 27). Two cases prove Satan not to be a mere subjective fancy: (1.) Christ's temptation; (2.) the entrance of demons into the swine (for these are incient flre-darts, formed of cane, with tow and combustibles ignited on the head of the shaft, so as to set fire to wood-work, tents, Ac.) of the wicked—rather " of the
Introduction. PHILIPPIANS. IrUirockustiM,
KViz. ONE." Faith conquers him (1 Peter 5. 9), ami his darts of temptatiou to wrath, lust, revenge, despair, &c. It overcomes the world (1 John 5. 4), and so the prince of the world (1 John 5. 18). 17. take—A diflerent Greek word from that in v. 13, 16; translate, tlierefore, " Receive," "accept," viz., the iielmet offered by the Lord, viz., "salvation" appropriated, as 1 Thessalonians 5. 8, "Helmet, tlie hope of salvation ;" not an uncertain hope, but one llia't brings with it no shame of disappointment (Romans 5. 5). It is ubjoined to the shield of faith, as being its inseparable accompaniment (cf. Romans 5. 1, 5). The head of the soldier was among the principal parts to be defended, as on it the deadliest strokes might fall, and it is the head that commands the whole body. The head is the seat of the mind, which, when it has laid hold of the sure Gospel "hope" of eternal life, will not receive false doctrine, or give way to Satan's temptations to despair. God, by this hope, " lifts up the head" (Psalm 3. 3; Luke 21. 2^i). sworrt of tlie Spirit—j. e., furnished by the Spirit, who inspired the writers of the word of God (2 Peter 1. 21). Again the Trinity is implied : the Spirit here ; and Christ in " salvation " and God the Father, v. 13 (cf. Hebrew 4. 12; Revelation 1. 16; 2. 12). The two-edged sword, cutting both ways (Psalm 45. 3, 5), striking some with conviction and conversion, and others with condemnation (Isaiali 11. 4; Reve-'ation 19. 15), is in the mouth of Christ (Isaiah 49. 2), In the hand of His saints (Psalm 149. 6). Clirisfs use of this sword in the temptation is our pattern as to how we are to wield It against Satan (Matthew 4. 4, 7, 10). There is no armour specified for the back, but only for the front of the body; implying that we must never turn our back to the foe (Luke 9. 62) ; our only safety is in resisting ceasedertake to speak; a formula used in set nndoemn speech. Job 3. 1 ; Daniel 10. 16), so as with boldness to make known,"
Bold plainness of speech was the more needed, as the Gospel is a " mystery" undiscoverable by mere reason, and only known Ijy revelation. Panl looked for utterance to h& given him; he did not depend on his natural or acquired power. The shortest road to any heart is lound by heaven ; pray to God to open tlie door and to open your mouth, so as to avail yourself of every opening (Jeremiah
1. 7, 8; Ezekiel 3. 8, 9, 11; 2 Corinthians 4. 13). 30. For— Greek, as in v. 19, " On behalf of which.'; an ambassador In bonds—A paradox. Ambassadors were held inviolable bj' the law of nations, and could not, without outrage to every sacred right, be put in chains. Yet Christ's "ambassador is in a chain!" The Greek is singular. The Romans used to bind a prisoner to a soldier by a single chain, in a kind of free custody. So Acts 28. 16, 20, "I am bound
this chain." The term, "bonds" (plural), on the other hand, is used when the prisoner's hands or feet were bound together (Acts 26. 29); cf. Acts 12. 6, where the plural marks the distinction. The singular is only used of the particular kind of custody described above; an undesigned coincidence. [Paley.] 21. that ye also—as I have been discussing things relating to you, so that ye also may know about me (cf. Colossians 4. 7, 8). Neandeb takes it, "Ye also," as well as the Colossians (Colossians
4. ").(?) my affairs— GreeA;, "the things concerning me." how I do—how I fare. Tychicus—an Asiatic, and so a fit messenger bearing tlie respective Epistles to Ephesus and Colosse (Acts 20.4; 2 Timothy 4.12). a— Greek, "the beloved lirother," &c. ; the same epithet as in Colossians
4. 7. minister e., servant. In the Liord—in the Lord's work. 2:3. for the same pui-pose Greek, "for this very purpose." Colossians 4. 8 is almost word for word the same as this verse, our affairs Greek, "the things concerning us," viz., concerning myself. "Aristarchus, my fellowprisoner, and Marcus, sister's son to Barnabas" (Colossians 4. 10). 23. love witit faith—Faith is presupposed as theirs; heprays that love may accompany it (Galatians lessly (Matthew 4. 11; James 4. 7). 18. always— Greek, "In every season;" implying opportunity and exigency (Colossians 4. 2). St. Paul uses the very words of Jesus In ii Uke 21. 36 (a Gospel which he quotes elsewhere, in undesigned consonance with the fact of St. Luke being his associate In travel, 1 Corinthians 11. 23, &c. ; 1 Timothy i.
18). Cf. Luke 18. 1; Romans 12. 12; 1 Thessalonians 5. 17. with, all i. e., every kind of. prayer—a sacred term for prayer in general, supplication—a common term for a special kind of prayer [Hakless], an imploring request. "Prayer" for obtaining blessings, "supplication" for averting evils which we fear. [Grotius.] tn tlie Spiritto be joined with " praying." It is he in us, as tlie Spirit of adoption, who prays, and enables us to pr;iy (Romans
5.6). 34. Contrast tlie malediction on all who love Him not (1 Corinthians 16. 22). in sincerity Greek, " in incorruption," i. e., not as English Version, but "with an immortal (constant) love." [Wahl.] Cf. "that which is not corruptible" (1 Peter 3. 4). Not a fleeting, earthly love, but a spiritual and eternal one. [Alfokd.] Contrast Colossians 2. 22, worldly things " which perish with the using."
8. 15, 26; Galatians 4. 6; Jude 20). watclilng—not sleeping
Cf. 1 Corinthians 9. 25, "corruptible . . . incorruptible crown." "Purely," "holily" [Estiu.s], without the corruption of sin {Note, 1 Corinthians 3. 17 ; 2 Peter 1. 4; Jude (ch. 5. 14; Psalm 88. 13; Matthew 26. 41). So In the temple a perpetual watch was maintained (cf. Anna, Luke 2. 37). thereunto—"watching unto" (with a view to) prayer and supplication, with Greek, "in." Persevering constancy (" perseverance") and (i. e., exhibited in) supplication are to be the element in which our watclifulness is to be exer-
10). Where the Lord Jesus has a true believer, there I have a brother. [Brsiiop M'Ilwaine.] He who is good enough for Christ, is good enough for me. [R. Hall,.] The differences of opinion among real Christians are comparatively small, and show that they are not following one another like silly sheep, each trusting the one before him. Their agreement in the main, whilst showing their independence as witnesses by differing in non-essentials, can only be accounted for by their being all in the right direction (Acts 15. 8, 9; 1 Corinthians 1. 2; 12. 3). cised, for all saints—as none is so perfect as not to need the intercessions of his fellow-Christians. 19. for ine— different Greek preposition from that in v. 18; translate, therefore, "on my behalf." that I may open my mouth boldly—rather, "That there may be given to me 'utterance ' or ' speech' in th opening of my mouth (wlien I un-
THE EPISTLE OF PAUL THE APOSTLE TO THE
PHILIPPIANS.
INTRODUCTION.
TE internal evidence for the authenticity of this Epistle is strong. The .style, manner of thought, and do«V trine, accord with St. Paul's. The incidental allusions also establish his authorship. 'Pa.i.ky {Horce laulince, c\\.T.) Instances the mention of the object of Epaphrodltus' Journey to Rome, the Phlllpplan contribution to St. Paul'B wants, Epaphrodltus' sickness (ch. 1. 7; 2. 2>-;J0; 4. 10-18), the fact that Timothy had been long with St. Paul at PliilIppl (ch. 1. 1; 2, 19), the reference to his being a prisoner at Rome now for a long time (ch. 1. 12-14; 2. 17-28), his willingness todle(cf. ch. 1.23, with 2 Corinthians 5.8), the reference to the I'nllippiaus having seen his maltreatment at Pbillppl (ch. 1. 29, 30; 2. 1, 2). 358 fatroducdon. PHILIPPIAXS. IntrodMtioK.
The EXTBUNAL EViDEjfCE is equiillj' decisivc: Polycarp, ad Phllippenses, sec. 3. and 11; Irenjeus, adverm*
HcBreses, 4. 18, sec. 4; Ci.ement of Alexandria, Pcedagogus, 1. i., p. 107; The Epistle of the churches of Lyons and Vienne, in Eusebius" Ecclesiuslical History, o. 2; Tertullian, ResurrerJio ca?'nis, c.23; Obigen, Celsus, 1.3., p. 122; Cyprian, Teslimoynes against the Jetvs, 3. 39.
Philippi was the first (i. e., tlie farthest from Kome, and first which met Paul In entering Macedonia) Macedonian ci<y of the district, called Macedonia Prima (so called as lying farthest eastward). The Greek (Acts 16. 12) should not be translated " the chief city," as English Version, but as above ( Alford.] Not it, but Thessalonica, was the chief city of the province, and Amphipolis, of the district called Macedonia Prima. It was a Roman "colony" (Acts 16.12), made so by Augustus, to commemorate his famous victory over Brutus and Cassius. A colony was In fact a portion of Rome itself transplanted to tlie provinces, an offshoot from Rome, and as it were a portrait of the mother city on a 8mall scale. [AULifrs Gellius, 16. 13.] Its inhabitants were Roman citizens, having the right of voting in the Roman tribes, governed by their own senate and magistrates, and not by the governor of the province, with the Roman law and Latin language.
Paul, with Silas and Timothy, planted the Gospel there (Acts 16. 12, Ac), In his second missionary journey, a. d. 51. Doubtless he visited it again on his journey from Ephesus into Macedonia (Acts 20. 1); and Acts 20. 3, 6, expressly mentions his third visit on his return from Greece (Corintli) to Syria by way of Macedonia. His sufferings at Philippi (Acts 16. 19, &c.) strengthened the Christian bond of union between him and his Philippian converts, who also, like him, were exposed to trials for the Gospel's sake (1 Thessalonians 2. 2). They alone sent supplies for his temporal wants, twice shortly after he had left them (Phllippians i. 15, 16), and again a third time shortly before writing this Epistle (Philippians 4. 10, 18; 2 Corinthians 11. 9). This fervent attachment on their part was, perhaps, also in part due to the fact that few Jews were in Philippi, as in other scenes of his labours, to sow the seeds of distrust and suspicion. There was no synagogue, but merely a Jewish Proseucha, or oratory, by the river side. So that there only do we read of his meeting no opposition from Jews, but only from the masters of the divining damsel, whose gains had been put an end to by her being dispossessed.
Though the Philippian Church was as yet free from Judaizing Influence, yet it needed to be forewarned of that danger which might at any time assail it from without (ch. 3. 2); even as such evil influences had crept into the Galatian churches. In ch. 4. 2, 3 we And a trace of the fact recorded in the history (Acts 16. 13, 14), that female converts were among the first to receive the Gospel at Philippi.
As to the state of the Church, we gather from 2 Corinthians 8. 1, 2 that its members were poor, yet most liberal; and from Philippians 1. 28-30, that they were undergoing persecution. The only blemish referred to in tlieir character was, on the part of some members, a tendency to dissension. Hence arise his admonitions against disputings (ch, 1
27 ; 2. 1-4, 12, 14 ; 4. 2). The OBJECT of the Epistle Is general: not only to thank the Philippians for their contribution sent by Epaphroditus, who was now in returning to take back the apostle's letter, but to express his Christian love and sympathy, and to exhort them to a life consonant with that of Christ, and to warn them against existing dissensions, and future possible assaults of Judaizers from without. It is remarkable in this Epistle alone, as compared with tlie others, that, amidst many commendations, there are no express censures of those to whom it is addressed. No doctrinal error, or schism, has as yet sprung up ; the only blemish hinted at is, that some of the Philippian Church were somewhat wanting in lowliness of mind, the result of which want was disputation. Two women, Euodiasaud Syutyche, are mentioned as having erred in this respect. The Epistle may be divided into three parts: I. Affectionate address to the Philippians; reference to his own state as a prisoner at Rome, and to theirs, and to his mission of Epaphroditus to them (ch. 1. and 2). Epaphroditus probably held a leading office in the Philippian Church, perhaps as a presbyter After Tychicus and Onesimus had departed (a. d. 62), carrying the Epistles to the Ephesians, Coiossians, and Philemon, St. Paul was cheered in his imprisonment by the arrival of Epaphroditus with the Philippian contribution. That faithful " brother, companion in labour, and fellow-soldier" (ch. 2. 25), had brought on himself by the fatigues of the journey a dangerous sickness (ch. 2. 26, 30). But now that he was recovered, he " longed" (ch 2. 26) to return to his Philippian flock, and in person to relieve their anxiety on his behalf, in respect to his sickness ; and the apostle gladly availed himself of the opportunity of writing to them a letter of grateful acknowledgments and Christian exhortations. II. Caution against Judaizing teachers, supported by reference to his own former and present feeling towards Jewish legalism (ch. 3). III. Admonitions to individuals, and to the Church in general, thanks for their 6ea.sonable aid, and concluding benedictions and salutations. This Epistle was written from Rome during the imprisonment, the beginning of which is related in Acts 28. 16, 20, 30, 31. The reference to " CfBsar's household" (ch. 4. 22), and to the " palace" (ch. 1. 13, Greek, Prwtorium, probably, tha barrack of the Prmtorian body-guard, attached to the palace of Nero) confirms this. It must have been during his/r*t imprisonment at Rome, for the mention of the Prajtorium agrees with the fact that.it was during his first imprisonment he was in the custody of the Praetorian Prefect, and his situation, described in ch. 1. 12-1-1, agrees with his situation in the first two years of his imprisonment (Acts 28. 30, 31). The following reasons show, moreover, that it was written towards the close of that imprisonment: (1.) He, in It, expresses his expectation of the immediate decision of his cause (ch. 2. 23). (2.) Enough time had elapsed for the Philippians to hear of his imprisonment, to send Epaphroditus to him, to hear of Epaphroditus' arrival and sickness, and send back word to Rome of their distress (cli. 2. 26). (8.) It must have been written after the three other Epistles sent from Rome, viz., Coiossians, Ephesians, and Philemon for Luke is no longer with him (ch. 2. 20), otherwise he would have been specified as saluting them, having formerly laboured among them, whereas he is mentioned as with him, Coiossians 4. 14; Philemon 24. Again, in Ephesians 6. 19,20, his freedom to preach is implied : but in ch. 1. 13-18, his bondage is dwelt on, and It is implied that, not himself, but others, preached, and made his imprisonment known. Again, in Philemon 22, he confidently anticipates his release, which contrasts with the more depressed anticipations of this Epistle. (4.) A considerable time had elapsed since the beginning of his Imprisonment, for "his bonds" to have become so widely known, and to have produced sich good effects for the Gospel (ch. 1. 13). (5.) There Is evidently an Increase in the rigour of his imprisonment implied now, as compared with the early stage of it, as described In Acts 28. ; cf. ch. 1. 29, 30 ; 2. 27. History furnishes a probable clue to account for this Increase of vigour. In the second year of St. Paul's imprisonment (a. d. 62), Bnrrus, the Praetorian Prefect, to whose custody he had been committed (Acts 28. 16, " the captain of the guard"), died ; and Nero the emperor having divorced Octavia, and married Poppoea, a Jewish proselytess (who then caused her rival, Octjvvla, to be murdered, and gloated over the head of her victim), exalted Tlgelllnus, the chief promoter of the mai>.
PauTs Hiankggiving for the PHILIPPIAXS I. Spiritual State of the Philippians. rlage, a monster of wickedness, to the Prcetorian Prefecture. It whs then he seems to have been removed from his own house into the Prsetorium, or barrack of the Praetorian guards, uttaclied to the pahice, for stricter custody; and hence he writes with less hopeful anticipations as to the result of his li lal (ch. 2. 17; 3. 11). Some of the Prsstorian guards who had the custody of him before, would then naturally make known his " bonds," in accordance with ch. L 13; from the smaller Praetorian body-guard at the palace the report would spread to the general permanent Prsetorian camp, which Tiberius had established north of the city, outside of the walls. He had arrived in Rome, Fel>- Tuary, 61 ; the " two whole years (Acts 20. 30) iu his own hired house" ended February, 63, so that the date of this Epistle, written shortlj' after, evidently whilst the danger was imminent, would be absut spring or sumruer, Ri. The providence of God averted the danger. He probably was thought beneath the notice of Tigellinus, who was more intent on court intrigues. The death of Nero's favourite, Pallas, the brother of Felix, this same year, also took out of the way another source of danger.
The sTiiiE is abrupt and discontinuous, his fervour of af Tection leading him to pass rapidly from one theme to another (ch. 2. 18, 19-24, 25-30 ; 3. 1, 2, 3, 4-14, 15). In no Epistle does he use so warm expressions of love. In ch. 4. 1 ho Becms at a loss for words sufficient to express all the extent and ardour of his affection for the Philippians: " Sly brethren dearls' beloved and longed for, my Joy and crown, so stand fast in the Lord, my dearly beloved." The mention of bishops and deacons in ch. 1. 1 is due to the late date of the Epistle, at a time when the Church had begun to assume that order which is laid down in the Pastoral Epistles, and which continued the prevalent one in the first and purest age of the Church. bisliop or presbyter, and more than one deacon in the Church at Phllippi. 3. Grace . . . peace—The very form of this salutation implies the union of Jew, Greek, and Roman. The Greek salutation was "joy" (chairein), akin to the Greek for "grace" (charis). The Roman was " health," the Intermediate term between srraceand peace. The Hebrew was "peace," including both temporal and spiritual prosperity. Grace must come first if we are to have true x>eace. from . . . from—Omit the second "from:" as in the Greek, "God our Father" and "the Lord Jesus Christ," are most closely connected. 3. Trans-
CHAPTER I.
Ver. 1-30. Inscription. Thanksgiving and Prayers FOB THE Flourishing Spiritual State of the Philippians. His Own State at Rome, and the Result of His Imprisonment in Spreading the Gospel. Exhortation TO Christian Consistency. 1. Timotheus ^mentioned as being well known to the Philippians (Acts 16. 3, 10-12), and now present with Paul. Not that Timothy had any share in writing the Epistle; for St. Paul presently uses the first person singular, "I," not "we" (t). 3). The mention of his name implies merely that Timothy joined in affectionate remembrances to them, servants of Jestu Clirlst—The oldest MSS. read the order, " Christ Jesus." St. Paul does not call himself "an apostle," as in the inscriptions of other Epistles; for the Philippians needed not to be reminded of his aposlate, "In all my remembrance of you." 4. making request—fra/w/ate, "making my request." for you all The frequent repetition in this Epistle of "all" with " you, ' marks that Paul desires to declare his love for all alike, and will not recognize any divisions among them. witu Joy—The characteristic feature in this Epistle, as luve is in that to the Ephesians (cf. v. 18; ch. 2. 2, 19, 28; 3. tolic .authority. He writes rather in a tone of affectionate familiarity, all—Sor. 4, 7, 8,25; ch.2. 17, 26. It impliescomprehensive affection which desired not to forget any one among them "all." bishops—Synonymous with "presbyters" in the apostolical churches; as appears from the eame persons being called "elders of the Church" at Ephesus (Acts 20. 17), and "overseers" (Acts 20. 28), Greek, "bishops." And Titus 1.5, cf. with v.7. This Is the earli-
1; 4.1,4). Ztove and joy are the two first-fruits of the Spirit. Joy gives especial animation to prayers. It marked his high opinion of tliem, that there was almost everything in them to give liim joy, and almost nothing to give him pain. 5. Ground of his "thanking God" (v.
3): "For your (continued) fellowship (i. f., real spiritual participation) in {lit., 'in regard to') the Gospel from the est letter of St. Paul where bishops and deacons are mentioned, and the only one where they are separately addressed in the salutation. This accords with the probable course of events, deduced alike from the letters and history. Whilst the apostles were constantly visiting the churches in person or by messengers, regular pastors would be less needed; but when some were removed by various causes, provision for the permanent order of the churches would be needed. Hence the three pastoral letfirst day (of your becoming partakers in it) until now." Believers have the fellowship of the Son of God (1 Corinthians I. 9) and of the Father (1 John 1. 3) in the Gospel, by becoming partakers of "the fellowship of the Holy Ghost" (2 Corinthians 13. 14), and exercise that fellowship by acts of conmunlon, not only the communion of the Lord's Supper, but holj' liberality to bretliren and ministers (ch. 4. 10, 15, "communicated . . . concerning giving;" 2Corlnthlans9. 13; Galatians 6. 6; Hebrews 13.16, "To communicate forget not"). 6. confldent—This confidence nerves prayers and thanksgi vlngs {v. 3, 4). this very tilling; —the very thing which he prays for (t). 4) is the matter of ills believing confidence (Mark 11.24; 1 John 5. 14, 15). Hence the result is sure. He which hath begun—God (ch. 2. 13). a good work—Any work that God begins. He will surely finish (1 Samuel .3. 12). Not even men begin a work at random. Much more the fact of His beginning the work teis, subsequent to this Epistle, give instruction as to the due appointment of bishops and deacons. It agrees With this new want of the Church, when other apostles were dead or far away, and Paul long in prison, that bishops and deacons should be prominent for the first time in the opening salutation. The Sjilrit thus Intimated that the churches were to look up to their own pastors, now that the miraculous gifts were passing into God's ordinary providence, and the presence of the Inspired apostles, the dispensers of those gifts, wa.s to be withdrawn. [Paley's HoroB Paulinw.] " Presbyter," implied the »Y(»iA:,- " bishop," </ie duties of tlie office. [NeanDEK.] Naturally, when the apostles who had the chief upervision were no more, one among the presbyters pre Bided and received the name " Kishop," in the more re Btrlcted utul modern sense; just as in the Jewish synagogue one of the elders presided as "ruler of the synagogue." Observe, the apostle addresses the Church (i. e., the congregadoi)) more directly than Us presiding ministers (Colosslans 4. 17; 1 Thessalonians 5. 12; Hebrews 13. is a pledge of its completion (Isaiah 26. 12). So as to the particular work here meant, the perfecting of their fellowship in the Gospel (v. 5; Psalm 37. 24 ; 89. 33; 138. 8; John 10.
28, 29; Romans 8. 29, 35-39; 11. 1, 2; Hebrews 6. 17-19; James
1. 17 ; Jude 2t). As God cast not off Israel for ever, though cliastenliig them for a time, so He will not cast olF the spiritual Israel (Deuteronomy 33. 3; Isaiah 27. 3; 1 Peter 1.
5). perform H until-" perfect it up to." [ALFORn, ElLicorr, etc.) the day of . . . Christ—(u. 10.) The Lord's coming, designed by God in every ago of the Church to be regarded as near, is to be the goal set l)efore believers' minds rather than their own death. 7. meet— Greek, "just." to think this—to have tlie prayerful confidence
!M; Revelation I. 4, 11). The bishops more managed tlie Internal, the deacons the external, affairs of the Church. The p'ural number shows there was more than one 360
I expressed (v. 1-6). of you—lit., " in behalf of you." Paul's confident prayer in their behalj was. that God would per- PavTi Prayer for the PhUippians. PHILIPPIANS I. The Pult of hia ImprisonmmU
Ibct his own good work of grace In them, becnuse, Ac— Panctuate and translate, " Because I have you in my heart "Prsetor," or Commander-in-Chief, naturally then the barrack of his body-guard was called the Preetorium. Paul seems now not to have been at large in his own hired house, though chained to a soldier, as in Acts 28. 16, 20, 30, 31, but In strict custody In the Prjetorium ; a change which probably took place on Tigellinus becoming Prsotoriaa Prefect. See my Introduction. In all other places—So CHRYSOsroM. Or else, "to all the rest," i. e., "manifest to all the other " Praetorian soldiers stationed elsewhere, through the instrumentality of the Prcetorian household guards who might for the time be attached to the emperor's palace, and who relieved one another in succession. Paul had been now upwards of two years a prisoner, so that there was time for his cause and the Gospel having become widely known at Rome. 14. TVanslate as Greek, "And that (v. 13) most of the brethren in the Lord," Ac. "In the Lord," distinguishes them from "brethren after the flesh," Jewish fellow-countrymen. Ellicott, &c., trans- (so V. 8); otherwise the Greek and the words immediately following In the verse, favour Margin, 'Ye have me in pour heart . . . being partakers of my grace' (both, in my bonds, and in niy defence and confirmation of the Gospel), you (I say) all being fellow-partakers of my grace." This last clause thus assigns the reason why he has them in his heart (t.e., cherished in his love, 2 Corinthians 3. 2 ; 7.3), even In his bonds, and In his defence and confirmation of the Gospel (such as he was constantly making In private, Acts 28. 17-23; his self-defence and confirmation of the Gospel being necessarily conjoined, as the Greek implies, cf. V. 17), viz., " inasmuch as ye are fellow-partakers of my grace :" inasmuch as ye share with me In " the fellowship of the Gospel " (u. 5), and have manifested this, both by snfi Tering as I do for the Gospel's sake (v. 28-30), and by imI)arting to me of your substance (ch. 4. 15). It is natural and right for me thus confidently to pray in your behalf (EliiilcoTT, Ac, translate, "To be thus minded for you all"), because of my having you in my warmest remembrances even In my bonds, since you are sharers with me in the Gospel grace. Bonds do not bind love. 8. Confirmation of t>. 7. record—t. e., witness. In the bowels of Jesus Christ—"Christ Jesus" is the order in the oldest MSS. My yearning love (so the Greek Implies) to you is not merely from natural afl Tection, but from devotedness to Clirist Jesus. " Not Paul, but Jesus Christ lives in Paul ; wherefore Paul is not moved in the bowels [i. e., the tender love, Jeremiah 31. 20] of Paul, but of Jesus Christ." [Benoei..] All real spiritual love is but a portion of Christ's love which yearns in all who are united to HUn. [Alfobd.] 9. The subject of his prayer for them (v. 4). your love—to Christ, producing love not only to Paul, Christ's minister, as it did, but also to one another, which it did not altogether as much as it ouglit (ch. 2. 2; 4. 2). knowledge Of doctrinal and practical truth, judgment— rather, "perception;" " perceptive sense." Spiritual perceptiveness: spiritual sight, spiritual hearing, spiritual feeling, spiritual taste. Christianity is a vigorous plant, not the hotbed growth of enthusiasm. " Knowledge " and " perception" guard love from being ill-judged. 10. Lit., " With a view to yoar proving (and so approving and emlate, " TYusting in the Lord." by iny bonds—encouraged by my patience in bearing my bonds, much more bold translate 0,8 Greek, "are more abundantly bold." 15. "Some Indeed are preaching Christ even for envy, i. e., to carry out the envy which they felt towards Paul, on account of the success of the Gospel in the capital of the world, owing to his steadfastness in his imprisonment; they wished through envy to transfer the credit of its progress from him to themselves. Probably Judaizing teachers (Romans 14.; 1 Corinthians 3. 10-15; 9. 1, &c. ; 2 Corinthians 11.
1-4). some also of [rather for] good will-answering to " the brethren " (i). 14); some being well-disposed to him. 16, 17. The oldest MSS. transpose these verses, and read, " These (last) indeed out of love (to Christ and me), knowing (the opposite of ' thinking ' below) that I am set (i. appointed by God, 1 Thessalonians 3. 3) for the defence of the Gospel (v. 7, not on my own account). But the othera out 0/ contention (or rather, 'a factious spirit;' 'cabal ;' a spirit of Intrigue, using unscrupulous means to compasa their end ; Note, Galatians 5. 20 ; ' self-seeking ' [Alfokd]) proclaim (Viie Greek is not the same as that for 'preach,' but, ' announce') Christ, not sincerely (answering to ' but of a spirit of intrigue,' or 'self-seeking'). Lit., 'not purely;' not with a pure intention; the Jewish leaveu they tried to introduce was in order to glorify themselve* (Galatians 6. 12, 13; see, however, iVote, v. ln), thinking (but in vain) to raise up (so the oldest MSS. read) tribulation to my bonds." 'iheix thought was, that taking the opportunity of my being laid aside, they would exalt themselves by their Judaizing preaching, and depreciate me and my preaching, and so cause me trouble of spirit in my bonds; they thought that I, like themselves, sought my own glory, and so would be mortified at their success over mine. But they are utterly mistaken ; "I rejoice" at it (v. 18), so far am \>r&c\ns) the things tliat excel" (Romans 2. 18); not merely things not bad, but the things best among those that are good; the things of more advanced excellence. Ask as to things, not merely. Is there no harm, but is there any good, and which is the best? sincere—from a Greek root. Examined in the sunlight and found pure, without offence —Not stumbling; running the Christian race withoutfall-
Ing through any stumbling-block, i. e., temptation in your way. till—rather, " unto," " against ;" so that when the day of Christ comes, ye may be found pure and without offence. 11. The oldest MSS. read the singular, " fruit." 8o Galatians 5. 22 (see Note); regarding the works of righteousness, however manifold, as one harmonious whole, "the fruU of the Spiri t " (Ephesians 5. 9) ; James 3. 18, "the I from being <rou6icd at it. 18. "What then? ' what follows from this ? Does this trouble me as they thought it would? "Notwithstanding " their unkind thought to me, and selfseeking Intention, the cause I have at heart is furthered "every way" of preaching, "whetlier in pretence (with a by motive, V. 18) or in truth (out of true ' lovo ' to Christ, v. 17), Christ is pj-octotmed; and therein I do rejoice, yea, and I will fruit of righteousness" (Hebrews 12. 11); Romans 6. 22, ** fruit unto holiness." which are—"which is by (Greek, through) Jesas Christ." Through His sending to us the Spirit from the Father. "We are wild and useless olive trees till we are graffed into Christ, who, by His living rejoice." From this it would seem tliat these self-seeking teachers In the main "proclaimed Christ," not "another Gospel," such as the Judaizers in Galatia taught (Galatians 1. 6-8); though probably having some of the Jewish leaven (Note, v. 15, 16, 17), their cftie/ error was their selfseeking envious motive, not so much error of doctrine; had there been vital error, Paul would not have rejoiced. The proclamation of Christ, however done, roused attenroot, makes us fruit-bearing branches." [Calvin.] 13. understand— OreeA:, " know." The PhUippians probably had feared that his imprisonment would hinder the spread of the Gospel ; he therefore removes this fear, the things which happened onto me Greek, "the things concerning me." rather—so far is my Imprisonment from hindering the Gospel. Faith talies In a favourable light even what seems adverse [Bengkl] {v. 19. 28; ch. tion, and so was sure to be of service. Paul could thus rejoice at the good result of their bad Intentions (Psalm
76. 10; Isaiah 10. 6, 7). 19. turn to my salvation—" turn out <ome /or (or Mn<o) salvation." Tills proclamation of Christ every way will turn out to my spiritual good,
2. 17). 13. my bonds In Christ—rather as Greek, " So that my bonds have become manifest in Christ," i. e., known, as endured in Christ's cause, palace— "Prsetorlum," t. e., the barrack of the Praetorian guards attached to the palace of Nero, on the Palatine hill at Rome; notihegeneral Pr»torlan camp outside of the city ; for this was not connected with "Ctesar's household," which ch. 4. 22 shows the Praetorium here meant was. The emperor was Christ, whose Interests are my Interests, being glorified thereby; and so the coming of His kingdom being furthered, which, when It does come, will bring completed "salvation" (Hebrews 9. 28) to me and all whoso "earnest expectation" (v. 20) Is that Christ may be magulfled iu them. So far Is their preaching from causing ai«.
PHILIPPIANS II.
His Exhortation to Unity and Fortitude.
PauVs Seaoineis lo Giorify Christ.
as they thought, tribulation in my bands (v. 16). Paul plainly quotes and applies to himself the very words of the LXX. (Job 13. 16), "This shall turn out to my salvation," which belong to all God's people of every age, in their tribulation (cf. Job 13. 15). through your prayer and the supply—The Greek intimately joins the two nouns together, by having but one preposition and one article: "Through your prayer and {the consequent) supply of the Spirit of Jesus Christ" (obtained for me through yoar prayer). 20. According to my earnest expectation —^The Greek expresses, "expectation mith uplifted head ^Lnke 21. 28) and outstretched neck." Romans 8. 19, the Anly other place in the New Testament that the word occurs. TiTTMANN says, in both places it implies not mere expectation, but the anxious desire of an anticipated prosperous issue in afflictive circumstances. The. subject of his earnest expectation which follows, answers to " my salvation" {v. 19). In nothing I shall be ashamed—in nothing have reason to be ashamed of " my work for God, or His work in me." [Alfokd.] Or, " In nothing he disappointed in my hope, but that I may fully obtain it." at last. 35. Translate, "And being confident of this." I know, &c.—by prophetical intimations of the Spirit. He did not yet know the issue, as far as human appearance* were concerned (ch. 2. 23). He doubtless returned from his first captivity to Phllippi (Hebrews 13. 19; Philemon
22). Joy of faith— GreeA:, "joy in your faith." HG, T)-anslate, "That your matter of glorying (or rejoicing) may abound in Christ Jesus in me {i. e., in my case ; in respect to me, or for me who have been granted to your prayers, v.
19) through my presence again among you. Alford makes the "matter of glorying," the possession of the Gospel, received from Paul, which would abound, be assured and increased, by his presence among them ; thus, " in me," Implies that Paul is the worker of the material of abounding in Christ Jesus. But "my rejoicing over you" (ch. 2. 16), answers plainly to "your rejoicing in respect to me" here. 37. Only—Whatever happens as to my coming to you, or not, make this your one only care. By supposing this or that future contingency, many persuade themselves they will be such as they ought to be, but it is better always without evasion to perform present duties under present circumstances. [Bengel.] let your conversation be—(Cf. ch. 3. 20.) The Greek implies, "Let your walk as citizens {viz., of the heavenly state ; ' the city of the living God,' Hebrew 12. 22, 'the heavenly Jerusalem,'
[EsTiTjs.] So " ashamed" is used Romans 9. 33. all boldness—"all" is opposed to "in nothing," as "boldness" is the opposite to "ashamed." so now also—when "my body" is "in bonds" (v. 17). Chrlstnot Paul, "shall be magnified." life, or by death—"Whatever be the issue, I cannot lose, I must be the gainer by the event. Paul was not omniscient; in the issue of things pertaining to themselves, the apostles underwent the same probation of faith and patience as we. 31. For—in either event {v. 20) I must be the gainer, " For to me," &c. to live Is Christ whatever life, time, and strength, I have, is Christ's; Christ is the sole object for which I live (Galatians 2. 20). to die is gain—Not the act of dying, but as the Greek (" to have died") expresses, </ie state after death. Besides the glorification of Christ by my death, which is my primary object {v. 20), the change of state caused by death, so far from being a matter of shame {v. 20) or loss, 'as my enemies suppose, will be a positive "gain" to me. 23. Rather as Greek, " But if to live in the flesh (if), this (I say, the continuance in life which I am undervaluing) be the fruit of my labour (i. e., be the condition in which the fruit of my ministerial labour is involved), then what I shall choose I know not" (I cannot determine with myself, if the choice were given me, both alternatives being great goods alike). Bo Alford and Ellicott. Bbnqel takes it as English Version, which the Greek will bear by supposing an ellip- ' fellow-citizens of the saints,' Ephesians 2. 19) be," &c. I . . . see . . . hear—So v. 30. "Hear," In order to Include both alternatives, must include the meaning know, your affairs—your state, in one spirit—the fruit of partaking of the Holy Spirit (Ephesians i. 3, i). witla one mind—rather as Greek, "soul," the sphere of the afi Tections ; subordinate to the " Spirit," man's higher and heavenly nature. "There is sometimes natural antipathies among believers; but these are overcome, when there is not only unity of spirit, but also of soul." [Bengel,.] striving together—with united elfort. 38. terrlfleA—lit., said of horses or other animals startled or suddenly scared; so of sudden consternation in general, which—your not being terrified, evident token of perdltlon—if they would only perceive it (2 Thessalonians 1.
5). It attests this, that in contending hopelessly against you, they are only rushing on their own perdition, not shaking your united faith and constancy, to you of salvation—The oldest MSS. read, "Of j/owr salvation;" not merely your temporal safety. 29. For—rather, a proof that this is an evident token from God of your salvation, "Because," &c. it Is given Greek, "It has been granted as a favour," or "gift of grace." Faith is the gift of God (Ephesians 2. 8), not wrought in the soul by the will of man, but by the Holy Ghost (John 1. 12, 13). believe on him—"To believe J?r»i," would merely mean to believe He speaks the truth. "To believe on Him," is to believe sis, "If to live In the flesh (be my portion), this (continaing to live) is the fruit of my labour," i. e., this continuance in life will be the occasion of my bringing in " tlie fruit of labour," t. e., will be the occasion of "labours" ^hich are their own "fruit" or reward; or, this my continuing "to live" will have this " fruit," tiz., " labours" for Christ. Grotius explains " the fruit of labour" as an Idiom for "worth while;" If I live in the flesh, this is worth my while, for thus Christ's interest will be advanced, "For tome to live is Christ" (u. 21; cf. ch. 2. 30; Romans 1. 13). The second alternative, viz., dying, Is taken up and handled, ch. 2. 17, " If I be ofl Tered." 83. For—The oldest MSB. read, "But." "I know not (t). 22), but am in a strait (am perplexed) betwixt the two (viz., ' to live' and 'to die'), having the desire for departing {lit., to loose anchor, 2 Timothy 4. 6) and being with Christ; for (so the oldest MSS.) it is by far better;" or as the Greek, more forcibly, " by far Itie more preferable a double comparative. This refutes the notion of the soul being dormant during its separation from the body. It also shows that, whilst he regarded the Lord's advent as at all times near, yet that his death before It was a very possible contingency. 'She partial life eternal Is In the interval between death and Christ's second advent; the perfectional, at that advent. |liiSHOP Pearson.] To depart is better than to remain in the flesh ; to bewith Clirist is far,far better ; a New Testament hope (Hebrews 12. 21). [Bbnqei..] 34. to wbide —to continue somewhat longer, for yon—Greek, "on your account;" "for your sake." In order to be of service to i/ou, I am willing to forego my entniuce a little loouer into blessedness ; heaven will not fail to be mine 362 in, and trust through. Him to obtain eternal salvation.
Siiff'ering for Christ is not only not a mark of God's anger, but a gift of His grace. 30. ye saw in hie—(Acts 16. 12, 19, &c. ; 1 Thessalonians 2. 2.) I am "in nothing terrified by mine adversaries" {v. 29), so ought not ye. The words here, "ye saw . . . and . . . hear," answer to "I come and see you, or else . . . hear" {v. 27).
CHAPTER II.
Ver. 1-30. Continued Exhortation: To Unity: To Humility after Christ's Example, whose Glory Followed His Humiliation : To Earnestness in Seeking Pf.ufection, that they may UK HIS Joy in the Day OF Christ: His Joyful Readiness to be Offered now BY Death, so as to Promote their Faith. His Intention TO Send Timothy: His Sending EpapiiroDiTUS meantime. 1. The "therefore" implies that he la here expanding on the exhortation (ch. 1.27), "In one
Spirit, with one mind" {soul). Ho urges four influencing motives in this verse, to Inculcate the four Christian duties corresponding respectively to them {v. 2), "That j'e be like-minded, having the same love, of one accord, of one mind-" (1.) "If there be (with you) any consolation in Christ," i. e., any consolation of whicfi Christ is the source, leading you to V' »h tot jnle me in my al Hlctloua bornt
Pcwfs Eiliorlallon Ui Unity, PHILIPPIANS II. and to HumUeness of Mind. for Christ's sake, ye owe it to me to grant my I'equest "that ye be lilct^-niimied" (CHKYSOSTOjt and Estics]! (2.) 'If tlieri' be any comfort of (i. e., flowing from) love," the adjunct of " consolation in Christ:" (S.) "If any fellowself-exa Uation, but for self-abasement, or emptying Himself. But the nnlithesis is not between His being on an equalUy with God, and His emptying Himself; for He never emptied Himself of the fulness of His Godhead, or Ilis " being on an equality with God;'" but between His being "In the FORM (i. e., the outward glorious self-manifestation) of God," and His "taking on Him the form of a servant,' whereby He in a great measure emptied Himself of His precedent " form," or outward self-manifesting glory as God. Not "looking on His own things" {v. 4), He, tliough existing in the form of God, He esteemed it no robberj' to be on an equality with God, yet made Himself of no reputation. " Being on an equality with God," is not identical with "subsisting in the form of God;" the latter expresses the external characteristics, majesty, and beauty of the Deity, which " He emptied Himself of," to assume "the form of a servant;" the former, "His being," or nature. His already existing state op equality with God, both the Father and the Sou h-aving the same essence. Aglimpse of Him " in the form of God," previous to His incarnation, was given to Moses (Exodus 24. 10, 11), Aaron, &<:. 7. made himself of no reputatioit, nitd
Bllip of (communion together as Christians, flowing from Joint participation in) the Spirit" (2 Corinthians 13. 14). As Pagaivs meant, lit., those who were of one village, and w:ank of one fountain, how much greater is the union which conjoins those who drink of the same Spirit! (1 Corinthians 12. 4, 13) [Grotics]: (4.) "If any bowels (tender emotions) and mercies" (compassions), the adjuncts of "fellowship of the Spirit." The opposites of the two pairs. Into which the four fall, are reprobated, t>. 3, 4. 3. FulfU—i. e.. Make full. I have Joy in you, complete it by that which is still wanting, viz., unity (ch. 1. 9). likeminded lit., " that ye be of the same mind :" more general than the following " of one mind." having the same love—equally disposed to love and be loved, being of one accord lit., "with united souh." This pairs with the following clause, thus, "With united souls, being of one mind ; ns the former two also pair together, " That ye be like-minded, having the same love." 3. Let nothing 6e done—The italicised words are not In the Greek. Perhaps the ellipsis had better be supplied from the Greek (v.
. . . and—rather as the Greek, "Emptied Himseif, taking upon him the form of a servant, being made in the likeness of men." The two latter clauses (there being no con Junctions, "and—and," in the Greek) expresses tn whxit Christ's "emptying of Himself" consists, viz., in " taking
2), " Thinking nothing in the way of strife" (or rather, "factious intrigue," "self-seeking," note, ch 1.16). It is the thougtu which characterizes the action as good or bad before God. lowliness of mind—The direct relation of this grace is to God alone; it is the sense of dependence of the creature on the Creator as such, and it places all created beings in this repect on a level. The man " lowly of mind" as to his spiritual life is independent of men, and free from fill slavish feeling, while sensible of his continual dependence on God. Still it indirectly affects his behaviour toward his fellow-men; for, conscioas of his entire dependence on God for all his abilities, even as they are dependent on God for theirs, he will not pride himself on his abilities, or exalt self in his conduct toward others(Ephesians 4. 2; Colossians 3. 12). [Neander.] let each est^-em— translate as Greek, "esteeming each other superior to yourselves." Instead of fixing your eyes on those points in which you excel, fix them on those in tlie form of a servant" (note, Hebrews 10. 5; cf. PJxodus
21. 5, 6, and Psalm 40. 6, proving that it was at the time when He assumed a body. He took " the form of a. servant"), and in order to explain how He took " the form of a servant," there is added, by "being made in the likeness of men." His subjection to the law (Luke 2. 21; Galatians
4. 4) and to His parents (Luke 2. 51), His low state as a carpenter, and carpenter's reputed son (Matthew 13. 55; Mark 6. 3), His betrayal for the price of a bond-servant (Exodus 21. 32), and slave-like death to relieve u« from the slavery of sin and death, finally and chiefly, Jfis servant-like dependence as man on God, whilst His divinity was not outwai-dly manifested (Isaiah 49. 3. 7), are all marks of His "form as a servant." This proves (1.) He was in the form of a servant as soon as He was made man. (2.) He was " in the form of God" before He was "In the form of a servant." (3.) He did as really subsist in the Divine nature, as in the form of a servant, or in the nature of man. For He was as much " in the form of God" as "in the form of a servant;" and was so in the form of God as "to be on an equality with God:" He therefore could have been none other than God; for God saith, "To whom will ye liken me and make me equal" (Isaiah 46.5)? [Bishop Pearson.] His emptying Himself presupposes His previoua plenitude of Godhead (John 1. 14; Colossians 1. 19; 2. 9). He remained full of this; yet Ke bore Himself as if He were empty, being found In fash Ion as a man being already, by His "emptying HimfX'lf," in the form of a servant, or likeness of rnan (Romans S. 3), "He humbled Himself (still further by) becomingi obedient even unto death (not as English Version, 'He humbled Himself and became,'' &c. ; the Greek has no 'and,' and has the participle, not the verb), and that th« deatli of the cross." "Fashion" expresses that He had the outward guise, speech, and look. In v. 7, in the Gr?-eejfc„the emphasis is on Himself (wliioh stands before the Greek yer'ii), " He emptied Himself," His Divine self, viewed 'inrespect to what He had heretofore been ; in v. 8 the emphasis is on "humbled" (which stands before the Greek "Himself); He not only "emptied Himself" of His previous which your neighbour excels you: this is true " humility." *. The oldest MSS. read, " Not looldng each of you (plural, Greek) on his own things (t. e., not having regard solely to them), but each of you on the things of others" also. Cf. v. 21; also Paul's own example (ch. 1. 24). 5. The oldest MSS. read, "Have this mind in you," &c. He does not put forward himself (see note, v. i, and ch. 1. 2f) as an example, but Christ, the one pre-eminently who sought not His own, but " humbled Himself" (u. 8), first in taking on Him our nature, secondly, in humbling Himself further in that nature (Romans 15. 3). 6. Translate, " Who lubnisting (or existing, viz., originally : the Greek is not the simple substantive verb, to be) in the form of God (the Divine essence is not meant: but the external self-manifesting characteristics of God, the form shining fortli from His glorious essence. The Divine nature had infinite beauty in itself, even without any creature contemplating that beauty : that beauty was ' the form of God :' as ' the form of a servant' (v. 7), which is in contrasted opposition to it, takes for granted the existence of His human nature, so 'the form of God' takes for granted His Divine nature [Bengel], cf. John 5. 37; 17. 5; Colossians 1. 15, 'Who is the IMAGE of the invisible God' at a time before 'every creature,' 2 Corinthians 4. 4, esteemed (the same Greek verb as in v. 3) His being on an equality with God " no (act of) robbery" or self-arrogaiion ; claiming to one's self what does not belong to him. Ellicott, Wahl,, &o., have translated, "A thing to be grasped at," which would require the Greek to be harpagma, whereas harpagmos means the act oi seizing. So harpagmos mea,n8 in tl)e only passage where else it occurs, Plutarch, De educatione puerorum, "form of God," but submitted to positive Hi;r,tn>j ation: He "became obedient," viz., to God, as liis " st rvant" (Romans 5. 19; Hebrews 5. 8). Therefore " God" is said to "exalt" Him (v. 9), even as it was God to wliorn He became voluntarily "obedient." "Even unto ilciith" expresses the climax of His obedience (John 10. IS). I), Wherefore—As the Just consequence of His selt-linn Uliation and obedience (Psalm 8.5, G; 110. 1, T;MattliHW 2>>
120. The same Insuperable objection lies against AlFORD'S translation, "He regarded not as self-enrichment
18; Luke 24. 26; John 5. 27; 10. 17; Romans M. 9; Kphcsians 1. 20-22; li,ebrews 2. 9). An intimation, that If we would hereafter be exalted, we too must, After Hts eKom- (i. €., an opportunity for self-exaltation) His equality with God." His argument Is that the antithesis (v. 7) requires it, "He used His equality with God as an opportunUy, not for PHILIPPIANS II. that they may be his Joy in Otrisfs Dag.
Exhortation to Zeal in Seeking Perfection, pie, now humble ourselves (v. 3. 5; ch. 3. 21 ; 1 Peter 5. 5, though joyous, writes seriously." [J. ,T. Wot-f.] 13. For —Encouragement to work : " For it is God who worketa in you," alwaj'S present with you, thougli I be absent.
6). Christ emptied Christ; God exalted Christ as inau to equality with God. [Besgel.] liigUy exalted — CJceeA:, " luper-eminently exalted" (Ephesians i. 10). given lilin
It is not said, "Work out your own salvation, though it
Greek, " bestowed on Hiin." a name—along witli the corresponding reality, glory and majesty, wliicli trannlate, is God," &c., but, "because it is God who," Ac. The will, and the power to rvork, being first instalments of His grace, encourage us to make full proof of, and carry out to tlie end, the " salvation" which He has first " worked," and is still "working tV us, enabling us to "work it "(viz.) that which is above every name." The name " JESUS" {v. 10), which is even now in glory His name of honour (Acts 9. 5). "Above" not only men, but angels (Ephesians 1. 21). 10. at tUe name—rather as Greek, "in the name." bow—rather, " bend," in token of worship. Referring to Isaiah 45. 23; quoted also in Romans 14. 11. To worship " in the name of Jesus," is to worship Jesus Himout." "Our will does nothing thereunto without grace; but grace is inactive without our will." [St. Bebi?ard.5 Man is, in different senses, entirely active, and entirely passive: God producing all, and we acting all. What He produced is our own acts. It is not that God does some, and we the rest. God does all, and we do alL God is the only proper author, we the only propel actors. Thus the same things in Scripture are represented as from God, and from us. God makes a new heart, and we are commanded to make us a new heart; not merely because we must use the means in order to the effect, but the effect itself is our act and our duty (Ezekiel 11. 19; 18. 31; 36. 26). [Edwards.] worheth-^rather as Greek, " worketh effectually." We cannot of ourselves embrace the Gospel of grace: "the will" (Psalm 110.3; 2 Corinthians 3. 5) comes solely of God's gift to whom He will (John 6. 44, Go) ; so also the power " to do" (rather, " to work effectually," as the Greek is the same as that for "worlieth in"), t. e., effectual perseverance to the end, is wholly of God's gift (ch. 1. 6; Hebrews 13. 21). of his good pleasure—rather as Greek, "FOR His good pleasure;" in sel/(ct. V. 11; Proverbs 18. 10), or God in Christ (John 16. 2;^; Ephesians 3. 14). Cf. " Whosoever shall call upon the name of the Lord (i. e., whosoever -shall call on t/ie Lord in His revealed character) shaW be saved" (Romans 10. 13 ; 1 Corinthians 1. 2); "all that call upon thename of Jesus Christ our Lord" (cf. 2 Timothy 2. 22) ; " call on the Lord ;" Acts 7. 59, "calling upon . . . and saying. Lord Jesus" (Acts 9. 14, 21
22.16). of things in heaven—angels. They worship Him not only as God, but as the ascended God-man, "Jesus" (Ephesians 1. 21; Hebrews I. 6; 1 Peter 3. 22). In earths men; among whom He tabernacled for a time, nnder the earth—the dead ; among whom He was numbered once (Romans 14.9, 11; Ephesians 4. 9, 10; Revelation 5.
13). The demons and the lost may be included indirectly, as even they give homage, thougli one of fear, not love, to Jesus (Mark .3. 11; Luke 8. 31; James 2. 19; see Note, v. 11). 11. every tongue—Cf. " every knee" (v. 10). In every way He shall be acknowledged as Lord (no longer as "servant," V. 7). As none can fully do so "but by the Holy Ghost" (1 Corinthians 12. 3), the spiiits of good men who are dead, must be the class directly meant, ti. 10, "under the earth." to the glory of God the Father—the grand end of Christ's mediatorial offlce and kingdom, which shall cease when tliis end shall have been fully realized (John .5. 19-23, 30; 17. 1, 4-7; 1 Corinthians 15. 24-28. 13. Wherefore—Seeing tliat we have in Christ such a specimen of glorj' resulting from "obedience" (i;.8)and humiliation, see that ye also be "obedient," and so "your salvation" shall follow your obedience, as ye have . . . obeyed —" even as ye have been obedient," viz., to God, as Jesus was oi-der to carry out His sovereign gracious purpose towards you (Ephesians 1. 5, 9). 14. murmurlngs secret inurmuT ings and complaints against your fellow-men arising from selfishness: opposed to the example of Jesus just mentioned (cf. the use of the word, .John 7.12, 13; Acts 6.
1; 1 Peter 4. 9; Jude 16). disputlngs—The Greek is translated "doubting" in 1 Timothy 2. 8. But here referring to profitless "disputlngs" with our fellow-men, in relation to whom we are called on to be " blameless and harmless" (i'. 15): so the Greek is translated, Mark 9. 33, 34. These disputlngs flow from "vainglory" reprol)ated (v. 3); and abounded among tlie Aristotelian philosophers in Jlacedon, where Pliilippi was. 15. blameless and harmless— Witliout either the repute of mischief, or the inclination "obedient" unto God {Note, v. 8). not as, &c.—"not as if" It were a matter to be done "in my presence only, but now (as things are) mucli more (with more earnestness) (In my absence)" (because my help is withdrawn from you). [Alford.] work out—carry out to its full perfection. "Salvation" is "worked in" (v. 13; Ephesians 1.11) believers by the Spirit, who enables tliem through faith to be justified once for all ; but it needs, as a progressive work, to be "worked out" by obedience, through the help of the same Spirit, unto perfection (2 Peter 1, 5. 3). The sound Christian neither, like the formalist, rests in the means, without loolcing to the end, and to tlio Holy Spirit who alone can make the means effectual; nor, like the fanatic, hopes to attain the end without the means, your own—The emphasis is on this. Now tliat Jam not present to further the work of your salvation, " work out your own salvation" yourselves the more carefully. Do not think this work cannot go on because I am absent; "for to do It. [Alford.] sons—rather as GreeA;, " the children of God" (Romans 8. 14-16). Imitation of our heavenly Father is the instinctive guide to our duty as His cliildren, more than any external law (Matthew 5. 44, 45, 48). without rebuUe—" without (giving handle for) reproach," The whole verse tacitly refers by contrast to Deuteronomy
32. 5, "Their spot . . . not ... of His children ... a perverse and crooked generation" (cf. 1 Peter 2. 12). yc aliinc—lil., "appear." [Trench.] "Show yourselves" (cf. Matthew
5. 14-16; Ephesians 5.8-13). as lights In the world—The Greek expresses "as luminaries in the world," as the sun and moon, "the lights," or "great lights," in the material world or in the firmament. LXX. use the very .same Greek word in the passage. Genesis 1. 14, 16; cf. Note, Revelation 21. 11. 10. Holding forth—to them, and so applying it (tlie common meaning of the Greek; perhaps here including also the otiier meaning, " holding /a«<"). The image of light-bearers or luminaries is carried on from i'. 15. As tlie heavenly luminaries' light is closely connected with the life of animals, so ye liold forth the light of Christ's "word" (received from me) which is the "life" of the Gentiles (John 1.4; 1 John 1. 1, 5-7). Christ is "the Light of the world" (John 8. 12); believers are only "lightbearers" reflecting His llglit. that I may rejolee in— lit., "witti a view to (your being) a subject of ryoicing to me against the day of Christ" (ch. 4.1; 2 Corinthians 1.14; (v. 13) it is God that worketh in you," &c. In this case adopt a rule different from the former (v. 4), but resting on the same principle of "lowliness of mind" (d. 3), rt'z., "look each on his own things," instead of "disputlngs" with others(v. 14). salvation—which is in " Jesus" (n. 10), as His name (meaning God-Saviour) implies, with fear and trembling—the very feeling enjoined on " servants," as to wliat ought to accompany their "obedience" (Ephesians 6. 5). So here. See that, as "servants" to God, after 1 Tliessalonlans 2. 19). that I have not run In valu--that tlie example of Christ, ye be so "with the fear and trembling" which becomes servants; not slavish fear, but Irembling anxiety not to fall short of the goal (1 Corinthians 9. it was not in vain that I laboured for your spiritual good. 17. Yea, and If—rather as Greek, " Yea, if even :" implying that he regarded the contingency as not unlikely. H» i(J, 27; Hebrews 4. 1, " Let us/t«c, lest a promise bein lilt us of entering into Ills rest, any should come short of it"), resulliny from a sense of our human insujflciency, and from the conscioustiess that all depends on the power of God, " who liad assumed the possibility of his being found alive at Christ's coming (for In every age Christ designed Christians to stand in preparedness for His coming as at hand): he here puts a supposition which he regards m oioi* worketh both to will and to do" (Romans 11. 20). "Paul, 3G4
Paul Pronisetk to Send Timothy. PHILIPPIANS in. His Warning against Judaiicn. likely, viz., his own death before Christ's coming. I be offered—rather as Greek, "I am poured out." "I am made a libation." Present, not future, as the danger is threatening him now. As in sacrifices libations of wine were "poured upon" the offerings; so he represents his erly a sending Epaphroditus back (ch. 4. 18). But as he had come intending to stay some time with Paul, tlie latter uses the word "send" (cf. v. 30). fellow-sojdlcr—in the "good fight" of faith (ch. 1.27, 30 ; 2 Timothy 2.3; 4. 7). your messenger — "apostle." The "apostles" or " messengers of the churches" (Romans 16. 7; 2 Corintliians
Pliillppian converts, offered through faith (or else tlieir faith itself), as the sacrifice, and his blood as the libation
8.23), were distinct from the "apostles" specially commissioned by Christ, as the Twelve and Paul, ministered to my wants—by conveying tiie contribul ions from Pliilippi. The Greek leitourgon, lit., implies ministering in the "poured upon" it (cf. Romans 15. 16; 2 Timothy 4. 6). service—Greek, "priest's ministration :" carrying out tlie image of a sacrifice. I rejoice—for myself (ch. 1. 21, 23). His expectation of release from prison is much fainter, than In the Epistles to Ephesians, Colossians, and Philemon, written somewhat earlier from Rome. The appointment of Tigellinus to be Praetorian Prefect, was probably the cause of this change. See Introduction, rejoice wItU yon all—AI-FORD tra7islates._ "1 congratulate yoa all," viz., on the honour occurring to you by my blood being poured out on the sacrifice of your faith. If they rejoiced already ministerial office. Probaby Epapliroditus was a presbyter or else a deacon. 26. For—Reason for tliinking it "necessary to send " Epapliroditus. I'ranahite as Greek, " Inasmuch as he was longing after you all." full of heaviness—Tlie Greek expresses the being worn out and overpowered with heavy grief, because that ye had heard that he had been sick—rather, " that lie was sick." He felt how exceedingly saddened you would be in Iiearing it; and lie now is liasteniiig to relieve your minds of the anxiety. 27. Epaphroditus' sickness proves that the apostles had not ordinarily the permanent ^Ht of mira- (as English Version represents), wliat need of his urging them, "Do j/e also joy," &c. 18. "Do ye also rejoice" at this honour to you, " and congratulate me" on my blessed " gain" (ch. I. 21). 19. Vei-. 22, " Ye know the proof of him cles, any more than of inspiration : both were vouchsafed to them only for each particular occasion, as the Spirit thought fit. lest I shoiild have sorrow upon sorrow. . . that ... he hath served with me," implies that Timothy had been long with Paul at Philippi. Accordingly, In the history (Acts 16. 1-4; 17. 10, 14), we find them setting out together from Derbe in Lycaoaia, and together again at Berea In Macedonia, near the conclusion of St. Paul's missionary journey: an undesigned coincidence between the Epistle and history, a mark of genuineness. [Paley.] From V. 19-dO, it appears Epaphroditus was to set out at once to allay the anxiety of the Philippians on his account, and at the same time bearing the Epistle; Timothy was to follow after the apostle's liberation was decided, when they could arrange their plans more definitely as to where Timothy sliould, on his return with tidings from Philippi, meet Paul, who was designing by a wider circuit, and slower progress, to reach that city. Paul's reason for sending Timothy so soon after having heard of the Philippians from Epaphroditus was, that they were now suffering persecutions (ch. 1. 28-30) ; and besides, Epaphroditus' delay through sickness on his journey to Rome from Philippi, made tlie tidings he brouglit to be of less recent date than Paul desired. St. Paul himself also hoped to visit them shortly. But I trust—Yet my death Is by no means certain; yea, " I hope (Greek)' in the Lord" (t. e., by tlie Lord's help), unto you— lit., "for you," t. e., to your satisfaction, not merely motion, to you. I also—That not only you " may be of good courage" (so viz., tlie sorrow of losing him by death, in addition to the sorrow of my imprisonment. Here only occurs anything of a sorrowful tone in this Epistle, which generally is most joyous. 29. Receive him—There seems to be something behind respecting liim. If extreme afl'ection had been the sole ground of his " heaviness," no such exhortation would have been needed. [Alford.] in reputation—" in honour." 30. for the work of Christ— 012., the bringing of a supply to me, the minister of Christ. He was probably in a delicate state of health in sotting out from Pliilippi ; but at all hazards he undertook this service of Christian love, which cost him a serious sickness, not regarding his life—Most of the oldest MSS. read, " hazarding," &c. to sui>ply your lack of service —Not that Paul would imply, they lacked the will: what they " lacked " was the "opportunity" by which to send tlieir accustomed liounty (oh. 4. 10). "That wliich ye would have done if you could [but which you could not through absence], he did for you; therefore receive liiin with all joy." [Alford.J
CHAPTER IIT.
Ver. 1-21. Warning against Judaizbrs: He has Greater Cause than they to Trust in Legal Righteousness, BUT Renounced it for Christ's Righteousness, IN which he Presses after Perfection: Warning AGAINST Carnal, Persons: Contrast of the Believer's Life and Hope. 1. Finally—rather, not with the notion of time, but making a transition to another general subject, "Furthermore" [Bbngel and Wahl] as in 1 Thessalonians 4. 1. Lit., "As to what remains," &c. It Is often used at the conclusion of Epistles for " finally " (Ephesians 0. 10; 2 Thessalonians 3. 1). But it; Greek) on hearing of me {v. 23), but " I also, when I know your state." *0. His reason for sending Timothy above all others: I have none so "like-minded," lU., "likesouled," with myself as is Timothy. Cf. Deuteronomy 13.
6, "Thy fi'iend which is as thine own soul" (Psalm 55. 14). Paul's second self, naturally Greek, "genuinely:" "with «incere solicitude." A case wherein tlie Spirit of God 80 changed man's nature, that to be natural was with him to be spiritual: the great point to be aimed at. 21. Translate as Greek, " They all" (viz., who are now with ine, ch. 1. 14, 17; ch. 4.21: such Demas, then with liiin, proved to be, Colossians 4.14; cf. 2 Timothy 4.10; Philemon 24). seek their oMrn—Opposed to Paul's precept (u. 4; 1 Corinthians 10. 24, 33; 13.5). This Is spoken, by comparison with Timothy ; for ch. 1. 16, 17, implies that some of those with Paul at Rome were genuine Christians, thougli not so self-sacrificing as Timothy. Few come to the help of the Lord's cause, where ease, fame, and gain, have to be sacis not restricted to this meaning, as Alford thinks, supposing that Paul used It here intending to close his Epistle, but was led by the mention of the Judalzers intoa more lengthened dissertation, the same things—concerning "rejoicing," the prevailing feature in this Epistle (ch. 1.
18, 25; 2. 17; 4. 4, where, cf. the "again I say," with " the same things" here). "In the Lord," marks tlie true ground of joy, in contrast with "liaving confidence in the rificed. Mast help only when Christ's gain is compatible with their own (Judges 5.17,23). 23. Rare praise (Nehemiah 7. 2). as a son with the father—/ra?i.v/«/!<?, " as a child (*(r)-t)e</t) a father." served with me—WIkui we might expect the sentence to run tlius, "As a child .lervetJt a flesh," or in any outward sensible matter of boasting (v.
3). not grievous—"not irksome." for you It is safe-
Spiritual joy is the best safety against error (v. 2; Nehemiah 8. 10, end). 2. Bewnre—G'ree*, " Have your eye on " so as to beware of. Contrast "mark," or "observe," viz., so as to follow V. 17. Aoa— Greek, " the dogs," viz., those impure persons "of whom I have told you often " (v. 18, father, so he served me ;" he changes It to " served tci/h me" in modesty; as Christians are not servatUs TO one another, but servants of God with one another (cf. ch. 3. 17). In the Gospel —Greefc, "unto," or "for the Gospel." 23. so soon as I shall see i.e., so soon as I sliall have known fur cer-
19); "the abominable" (cf. Revelation 21. 8, with 22. 15; Matthew 7. 6; Titus 1. 15,16): "Dogs" in filtl Uness, unchastlty, and snarling (Deuteronomy 2:118; Psalm 59.6, tain. 24. also myself—as well as Timotliy. 25. I supposed—"I thought it necessary." to send—It was prop-
14, 15; 2 Peter 2. 22): especially "enemies of the cross of Clirist" (f. IS; I'salm -I'Z. 16,20). The Jews regarded the 36o
Puil Givelh up all for Otrist, PHILIPPIANS III. but Counteth it as Xothtng.
(jent Ues as "dogs" (Matthew 15. 26); but bythcir own nnbolief they have ceased to be the true Israel, and are become "dogs" (cf. .Isaiah 56.10,11). evil workers—2 Corinthians 11. 13, "deceitful workers." Not .simply "evildoers" are meant, but men who "worked," indeed, ostensibly for the Gospel, but worked for evil: "serving not our Lord, but their own belly" (v. 19; cf. Romans 16. 18). Translate, " The evil workmen," i. e., bad teachers (cf. 2 Timothy 2. 15). coxkciaion—Circumcision had now lost its spirlaw, and which flows from "the righteousness of God by faith," he on the contrary declares (t;. 12-14) that he has not attained perfection. 7. gain—rather as Greek, " gn\t\s:'' Including all possible advantages of outward status, which he had heretofore enjoyed. I counted— GrccA-, " I ftaye counted for Clirist's sake loss." He no longer uses the plural as in "gains;" for he counts them all but one great "loss" (Matthew 16. 26; Luke 9. 25). 8. Yea doubtless—The oldest MSS. omit "doubtless" (.Greek, "ge"): translate, " nay more." Not on\y " have I counted" tfiose things just mentioned "loss for Christ's sake, but, moreover, I even DO count all things but loss," &c. for the excellency— Greefc, " On account of the surpassing excellency (the super-eminence above them all) of the knowledge of Christ Jesus." my l.ord—Believing and loving appropriation of Him (Psalm 63. 1; John 20.28). for whom—"on account of whom." I have sutfered the loss—Not merely I "counted" them "loss," but have actually lost them, all things—The Greek has the artiitual significance, and was now become to those who rested on it as any ground of justification, a senseless mutilation. Christians have the only true circumcision, x-iz., tiiat of the heart; legalists have only "concision," i.e., the cuttting off of the flesh. To make " cuttings in the flesh " was expressly prohibited by the law (Leviticus 21.5): it was a Gentile-heathenish practice (1 Kings 18. 28); yet this, writes Paul indignantly, is what these legalists are virtually doing in violation of the law. There is a remarkable gradation, says Birks (Horcs ApostoUcw) in St. Paul's language as to circumcision. In his first recorded discourse (Acts 13. 39), circumcision is not named, but implied as included In the law of Moses which cannot justify. Six or seven years later, in Epistle to Galatians (3. 3), the cle, referring to the preceding "all things:" "I have suffered the loss of them all." dung Greek, " refuse (such as excrements, dregs, dross) cas< to the dogs," as the derivation etc presses. A "loss" is of something having value; but "refuse" is thrown away as not worthy of being any more touched or looked at. win—translate, to accord with the translation, V. 7, " gai7v Christ." A man cannot make other things his " gain" or chief confidence, and at the same time " gain Christ." He who loses all things, and even himself, on account of Christ, gains Christ: Christ is His, and He is Christ's (Song of Solomon 2. 16; 6. first Epistle in which it is named, its spiritual inefficiency is maintained against those Gentiles' who, beginning in the Spirit, thought to be perfected in the flesh. Later, in Epistle to Romans (2. 28, 29), he goes farther, and claims the substance of It for every believer, assigning the shadow only of It to the unbelieving Jew. In Epistle to Colossiaus (2. 11 ; 3. 11), still later, he expounds more fully the true circumcision as the exclusive privilege of the be- 3 ; Luke 9. 23. 24 ; 1 Corinthians 3. 23). 9. be found In lilm —"be found" at His coming again, living spiritually "in Hira" as the element of my life. Once lost, I have been "found'" and I hope to be perfectly "found" by Him (Luke 15. 8). own rlghteonsuess ... of the law—(T'. 6; Romans 10. 3, 5.) "Of," i. e., from, righteousness ... of God by faith Greek, " which is from God (resting) upon liever.. Last of all here, the very name is denied to the legalist, and a term of reproach is substituted, " concision," or flesh-cutting. Once obligatory on all the covenant people, then reduced to a mere national distinction, it was more and more associated In the apostle's experience with the open hostility of the Jews, and the perverse teaching of false brethren. 3. "We are the (real) circumcision " (Romans 2. 25-29; Colosslans 2. 11). -worship God In the Spirit— The oldest MSS. read, "Worship bi/ the faith.'' Paul was transported from legal bondage into Christian freedom at once, and without any gradual transition. Hence, the bands of Pharisaism were loosed Instantaneously; and opposition to Pharisaic Judaism took the place of opposition to the Gospel. Thus Gou's providence fitly prepared him for the work of overthrowing all Idea of legal Justification. "The righteousness of faith," In Paul's sense, is the righteousness or perfect holiness of Christ appropriated by faith, as the Spirit of God:" our religious service Is rendered by the Spirit (,Iohn 4. 23, 21). Legal worship was outward, and consisted in outward acts, restricted to certain times and places. Christian worship is spirii Jial, flowing from the inworklngs of the Holy Spirit, not relating to certain isolated acts, but embracing the whole life (Romans 12. 1). In the former, men trusted in something human, whether descent from the theocratic nation, or the righteousness of the law, or mortification of " the flesh " (" Having confidence," or "glorying in the flesh ") [NEANnEit] (Romans objective ground of confidence for the believer, and also as a new sulective principle of life. Hence It Includes the essence of a new disposition, and may. easily pass into the idea of sanctiflcation, though the two ideas are originally distinct. It Is not any arbitrary act of God, as If he treated as sinless a man persisting in sin, simply because he believes In Clirist; but the objective on the part of God corresponds to the subjective on the part of man,
1. 9). rejoice in Jesus Christ— "make our boa.it in Christ Jesus," not in the law: tiie ground of their boasting, have no confidence In the flesh—but in the Spirit. 4. "Although 7 (emphatical) might have confidence even in the flesh." Lit., " I having," Ac, but not using, "confldeilce in the flesh." I more-have more " whereof I might have confldeilce in the flesh." 5. In three particulars he shows how he "might have confidence in the flesli '" (r. 4) viz., faith. The realization of the archetype of holiness through Christ, contains the pledge that this shall be realized in all who are one with Him by faith, and are become the organs of His Spirit. Its germ Is Imparted (1.) His pure Jewish blood. (2.) His legal preciseness and high status as such. (3.) His zeal for tlie law. The Greek \9 "Being in circumcision an eighth-day person," t. c, not one circumcised in later life as a proselyte, but on the eighth day after birth, as the law directed in the case of Jew-born infants, of the tribe of Benjmnln—son of Rachel, not of the maid servant. [Bengkl.] Hebrew of the Hebrews—neither one or other parent being Gentile. The "Hebrew," wherever lie dwelt, retained the language of his fathers. Thus Paul, though settled in Tarsus, a Greek to them in believing, although the fruit of a life perfectly conformed to the Redeemer, can only be gradually developed in this life. fNEANDEU.] 10. That I may know him—experimentally. The aim of the "righteousness" just mentioned. This verse resumes, and more fully explains, "the excellency of the knowledge of Christ" (v. 8). To know Him is more than merely to know a doctrine about Him. Believers are brought not only to redemption, but to the Redeemer Himself, the power of his resurrection—assuring believers of their Jnstlftcatloa (Romans 4. 25; 1 Corinthians 15. 17), and raising them up spiritually witli Illm, by virtue of their Identlficatiou with Him in this, as in all the acts of His redeeming work city, calls himself a Hebrew. A "Grecian " or Hellenist, on the other liand, in tlio New Testament, is the term unetX for a Greek-speaking 3eyf. [Trench.] touching the law i. e., as to legal .status and strictness, a Pharisee —"of the strai test sect " (Acts 26. 5). 6. concerning— translate as before and after, "As touching zeal" (cf. Acts for us (Roma ns 6. 4 ; Colosslans 2. 12; S. 1). The power of the Divine Spirit which raised Him from literal death, Is the same which raises believers from spiritual death now (Kphesians 1. 19, 20), and shall raise their bodies from literal death hereafter (Romans 8. 11). the fellowship of his sufferings—by identification with Him In HlssutTerIngs and death, bi/ imputation; also. In actually bearing
22.3; 20.9). blameless Wrcefc, "Having become blameiesB" as to ceremonial righteousness: having attained in the eyes of man blameless legal perfection. As to tlie holiness before God, which is the Inner and truest spirit of the 3G6 nii LirriAXS iii. but yel the Pkilippians are to Follow him.
Paul Acknowledges his oicn Imperfection, thifs unlnded—having the mind which he had described, the cross whatever is laid on us, after His exninplc, and so "filling up tliat which is behind of the afflii'timis of Christ" {C'olossians I. 21); and in tlie trill to bear aught f. 7-14. otherwise minded—having too high an opinion of yourselves as to your attainment of Christian perfection. "He who thinks that he has attained everything, hath nothing." [Chrysostom.] Probably, too, he refers to those who were tempted to think to attain to perfection by the law (Galatians 3.3): who needed the warning (v. for His sake (Matthew lU. 38; IG. 21; '2 Timothy 2. 11). As He bore all our sufferings (Isaiah 53. 4), so we participate in His. made conformable unto Ills death—"conformed to tlie likeness of His death," viz., by continued sufferings
3), "Beware of the concision," though on account of their former piety, Paul hopes confidently (as in Galatians 5. for His .sake, and mortifying of the carnal self (Komans 8.
29; 1 Corinthians 15. 31; 2 Corinthians 4. lU-12; Galatians 2.
20). H. If by any means—Not Implying uncertainty of the issue, but the earnestness of the struggle of faith (1 Corintliians 9. 26, 27), and the ui-geut need of jealous selfwatchfulness (1 Corinthians 10. 12). n«tain unto tUe rceurrectiou of the dead—The oldest MSS. read, "... the resurrection from (out of) the dead," viz., the first resurrection ; that of believers at Christ's coming (1 Corin-
10) that God wlU reveal the path of right-minuedness to tliera. Paul taught externally; God "roveals" tlie truth internally by His Spirit (Matthew 11. 25; 16. 17; 1 Corinthians 3. 6). unto you—who sincerely strive to do God's will (John 7. 17; Eplieslans 1. 17). 16. The expectation of a new revelation is not to make you less careful in walking according to whatever degree of knowledge of Divine things and perfection you have already attained. God makes further revelations to those who walk up to the revelations they already have (Hosea 6. 3). rule, let us mind the same thing—Omitted in the oldest MSS. Perhaps partly inserted from Galatians 6. 16, and ch. 2. 2. Translate then, "Whereunto we have attained, let us walk on (a military term, march in order) in th'e same" (the measure of knowledge already attained). 17. followers Greek, " imitators together." of me—as I am an imitator of Christ (1 Corinthians 11. 1): Imitate me no fartlier than as I imitate Christ. Or as Bengel, " My fellow-imitators of God" or "Christ:"' "imitators of Christ together with me" (Note, ch. 2. 22; Ephesiaus 5. 1). mark —for imitation, which walk so as ye hav« us for an ensainple—In English Version of the former clause, the translation of this clau.se is, "those who are walking so as tliians 15. 23; 1 Thessalonians 4.15; Revelation 20.5,6). The Greek word occurs nowhere else in the New Testament. "The power of Christ's resurrection" (Romans 1.
4), ensures the believer's attainment of tlie " resurrection frnm the (rest of the) dead" (cf. v. 20, 21). Cf. "Accounted worthy to obtain the resurrection from the dead" (Luke 20.
35). "The resurrection of the just" (Luke 11. H). la.
Translate, "Not that I," &c. (I do not wish to be understood as saying that, &c.) attained—"obtained," viz., a, perfect knowledge of Christ, and of the power of His death, and fellowship of His sufferings, and a conformity to His death, eitlier were already perfect—"Or am already perfected," i. e., crowned with the garland of victory, my course completed, and perfection absolutely reached. The image is that of a race-course througliout. See 1 Corinthians 9.24; Hebrews 12.23. See Tkench, Synonyms of New Testament. I follow after—" I press on." apprehend . . . apprehend—"If so be that I may lay hold on that (Viz., the prize, v. 14) for which also / was laid Itold on by Christ" (viz., at my conversion, Song of Solomon 1. 4; 1 Corinthians 13.12). Jesus—Omitted in the oldest MSS, Paul was close to "apprehending" the prize (2 Timothy j'e have an example in us." But in Bengel's translation, "iMasiiiucli as," or "since," instead of "as." 18. many walk—in sucli a manner. Follow not evil-doers, because they are "many" (Exodus 23. 2). Their numbers are rather a presumption against their being Christ's "little flock" (Luke 12. 32). often—There is need of constant warning. weeping—(Romans 9. 2.) A hard tone in speaking of the inconsistencies of professors is the very opposite of Paul's spirit, and David's (Psalm 119. 136), and Jeremiah's (Jeremiah 13. 17). The Lord and His apostles, at the same time, speak more strongly against empty professors (as the Pharisees), than against open scofl'ers. enemies of the cross of Christ—jn their practice, not in doctrine (Galatians 6. 14; Hebrews 6.6; 10.29). 19. destruction—everlasting at Christ's coming. Ch. 1. 28, "perdition:" tlie opposite word is "Saviour" (v. 20). end —fixed doom, whose god is their belly—(Romans 16. 18) —hereafter to be destroyed by God (1 Corinthians 6. 13). In contrast to our "body" (v. 21), which our God, the Lord Jesus, shall " fashion like unto His glorious body." Their belly is now pampered, our body now wasted; then the respective states of both shall be reversed, glory is in tlielr shame—As "glory" is often used in the Old Testament for "God" (Psalm 106. 20), so here it answers to "whose God," in the parallel clause; and "shame" is the Old Testament term contemptuously given to an idol (Judges 6. 32, Margin). Hosea 4. 7 seems to be referred to by St. Paul (cf. Romans 1. 32). There seems no allusion to circumcision, as no longer glorious, but a shame to them
4.7,8). Christ tlie Author, is also the Finislier of His people's "race." 13. I—whatever others count as to themselves. He who counts himself perfect, must deceive himself by calling sin Infirmity (1 John 1.8); at the same time, each must aim at perfection, to be a Christian at all (Matthew 5. 48). forgetting those things. . . behind—iyOoAi/ifl' book is sure to end in goiny buck (Luke 9. 62): So Lot's wife (Luke 17. 32). If in stemming a current we cease pulling the .oar against it, we are carried back. God's word to us is as it was to Israel, " Speak unto the children of Israel that they go forward" (Exodus 14. 15). The Bible is our landmark to show us whether we are progressing or retrograding, reaching forth—with hand and foot, like a runner in a race, and the body bent forward. The Christian is always bumbled by the contrast between what he is and what he desires to be. The eye readies before and draws on the hand, the hand reaches before and draws on the foot. [Bengel.] unto—towards (Hebrews 6. 1). 14. high calling — "the calling that is above" (Galatians 4. 26; Colossians 3. 1) : "the heavenly calling" (Hebrews 3.1). "The prize" is "the crown of righteou.sness" (1 Corinthians 9.24; 2 Timothy 4. 8). Revelation
2. 10, " crown of life.'' 1 Peter 5. 4, " A crown of glory that I'adeth not away." "The high," or " heavenly calling," is not restricted, as Alfobd thinks, to St. Paul's own calling as an apostle by the summons of God from heaven ; but the common calling of all Christians to salvation in Christ, which coming from heaven invites us to lieaven, wliither accordingly our minds ought to be uplifted. 15. therefore—Resuming w. 3. "As many of us then, as are per- (V. 2). The reference of the immediate context is to sensuality, and carnality in general, mind earthly tilings —(Romans 8. 5.) In contrast to u. 20; Colossians 3. 2. 20, our conversation—rather, "our state" or "country:" om citizenship. Our life as citizens. We are but pilgrims oa earth ; how then should we " mind earthly things" (v. 18 Hebrews 11.9,10,13-16)? Roman citizenship was then liigliiy prized ; liow much more should the heavenly citizenship (Acts 22. 28; cf. Luke 10. 20)? ia—G7-eek, "has fect," i. e., full grown (no longer "babes") in the Chrisiian its existence." in heaven &i eek, " in the lieavens." look for the Saviour, the Lord Jesus Christ—" We wait for (so the same Greek is translated, Romans 8. 19) the Lord Jesus as a (i. e., in the capacity of a) Saviour" (Hebrews 9. life (v. 3, " woi-shipping God in the Spirit, and having no con Hdeuce in the flesli"), 1 Corinthians 2. 6, fully established in things of God. Here, by "perfect," lie means one fully fU for running [Bkvgel.]; knowing and complying with the laws of tlie course (2 Timothy '2. 5). Though "perfect" in this sense, he was not yet "made perfect"
28). Tliat He is "the Lord," now exalted above every name, assures our expectation (ch. 2. 9-11). Our High Priest is gone up into the Holy of Holies not made witn hands, there to atone for us; and as the Israelites stooC (.Oreek) in the sense intended in v. 12, viz., "crowned with eontplete vticory," and having attained absolute perfection.
Particular Admonitions. PHILIPPIANS IV. General Ejhortations.
"Alway;" even amidst the afflictions now dislrpssing you (ch. 1.28-30). again—as he had already said, " Rejoice'' (ch. 3. 1). Joy is the predominant feature of the Epistle. I say Greek, rather, " I ivill say." 5. moileratlon—From a Greek root, " to y \vV\," \v\ienc(! yieldingness [Trench], or from a root, "It is fitting," whence " reasonableness of dealing" [Alford], that cousiderateness for others, not urging one's own rights to the uttermost, but waiving a part, and thereby rectifying the injustices of justice. The archetype of this grace is God, who presses not the strictness of His law against us as we deserve (Psalm 130. 3, 4) bntside the tabernacle, expecting Aaron's return (cf. Luke
I. 21), so must we look unto the heavens expecting Christ thence. 31. Greek, " Wlio shall transfigure the body of our humiliation {viz., \n which our humiliation has place, 2 Corinthians i. 10; Ephesians 2. 19; 2 Timothy 2. 12), that it may be conformed unto the body of His glm-y {viz., in which His glory is manifested), according to the effectual working whereby," &c. Not only shall He come as our "Saviour," but also as our Glorifler. even—Not only to make the body like His own, but "to subdue all things," even death itself, as well as Satan and sin. He gave a sample of the coming ft-att?/!S"t»'afo« on the mount (Matthew 17. 1, &c.). Not a change of identity, but of fasliion or form (Psalm 17. 15; 1 Corinthians 15. 51). Our spiritual resurrection now is the pledge of our bodily resurrection to glory hereafter {v. 20; Romans 8. 11). As Christ's glorified body was essentially identical with His body of humiliation ; so our resurrection bodies as believers, since they shall be like His, shall be identical essentially with our present bodies, and yet "spiritual bodies" (1 Corinthians though having exacted the fullest payment for us from our Divine Surety. There are included in " moderation," candour and kindliness. Joy in the Lord raises us above rigorism towards others {v. 5), and carefulness {v. 6) as to one's own afl'airs. Sadness produces ?«f»-ose Aaj's/iHew towards others, and a carking spirit in ourselves. Let . . . be known i. e., in your conduct to others, let notliing inconsistent with "moderation" be seen. Not a precept to make a display of moderation. Let this grace "be known" to men in acts; let "your requests be made to God" in words (v. ti). unto all men—even to the "perverse" (ch. 2. 15), that so ye may win them. Exercise " forbearance" even to your persecutors. None is so ungracious as not to be kindly to some one, from some motive or another, on some occasion; the believer is to be so "unto all men" at all times. The Loitt is at hand—The Lord's coming again speedily is the grand motive to every Christian grace (James 5.8,9). Harshness to others (the opposite of "moderation") would be taking into our own hands prematurely the prerogatives of judging, which belongs to the Lord alone (1 Corinthians 4. 5) ; and so provoking God to judge us by the strict letter of the law (James 2. 12,13). G. Translate, "Be anxious about nothing." Cai'e and prayer are as mutually opposed as fire and water. [Bengel.] by prayer and supplication Greek, "hy the prayer and the supplication" appropriate to each case. [Alford.] Prayer for blessings; and the general term. SuppUcatioJi, to avert ills; a special term,
15. 42-44). Our "hope" is, that Christ, by His rising from the dead, hath obtained the power, and is become the pattern, of our resurrection (Micah 2. 13).
CHAPTER IV.
Ver. 1-23. Exhortations : Thanks for the Supply FROM Philippi: Greeting; and Closinq Benediction. 1. "Wherefore;" since we have such a glorious hope (ch. 3. 20,21). dearly beloved—Repeated again at the close of the verse, implj'ing that his great love to them should be a motive to their obedience, longed for— "yearned after" in j'our absence (ch. 1. 8). crown—in the day of the Lord (ch. 2. IG; 1 Thessalonians 2. 19). so—as I have admonished you. stand fast—(Ch. 1. 27.) 2. Enodia and Syntyclie were two women who seem to have been at variance; probably deaconesses of the Church. He repeats, "I beseech," as if he would admonisli each separately, and with the utmost impartiality, in tlie Loi-d— the true element of Christian union; for tliose "in the Lord" by faith to be at variance, is an utter inconsistency. sujipliant entreaty (JS'ote, Ephesians G. IS), thanlcsgl ving— for every event, prosperity and artliction alike (1 Thessalonians 5. 18; James 5. 13). The Philippians might remember Paul's example at Philippi when in the innermost prison (Acts 10. 25). Thanksgiving gives elt'ect to prayer (2 Chronicles 20. 21), and frees from anxious carefulness by making all God's dealings matter for prais(', not merely tor rcsignatio7i, much less murmuring. "Peace" is the companion of " tlianksgiving" (t>. 7; Colossians 3. 15). let yonr requests be made known unto God—with generous, filial, unreserved confidence; not keeping aught back, as too great, or else too small, to bring before God, though you might feel so as to your fellow-nion. So Jacob, when fearing Esau (Genesis 32. 9-12); llezekiah fearing Sennaclierib (2 Kings 19.14; Psalm 37. 5). 7. And —The inseparable conseciuenco of thus laying everything before God in "prayer with thanksgiving." peace—the dispeller of "anxious care" {v. 6). of God—coining from God, and resting in God (John 14.27; IG. 33; Colossians 3,
3. \nA— Greek, "Yea." tnie yoke-fellow—yoked with me in the same Gospel yoke (Matthew 11. 29, 30; cf. 1 Timothy 5. 17, 18). Either Timothy, Silas (Acts 15. 40; 16. 19, at Thilippi), ov the chief bishop of Philippi. Or else the Greek, Uunzugus, or Synzygm, is a proper name: "Who art truly, as thy name means, a yoke-fellow." (Certainly not Patd's wife, as 1 Corinthians 9. 5 implies he had none, help tItOKe women — rather, as Greek, "help thcin," viz., Euoilia and Syntyche. "Co-operate witli them" [BiRKS] ; or as Alfokd, " Help in the work of their reconciliation." which laboured with me " inaxmvc/i as they laboured with me." At Pliilippl, women were the first hearers of the Gospel, and Lydia tlie first convert.
It is a coincidence which marks genuineness, that in this Epistle alone, special instructions are given to women who laboured with Paul in the Gospel. In sele('ting tlie first teachers, those first converted would iiatifrally be 15). passeth—A»;-j)(e.s".sr/A, or euceedeth, all man's notional powers of understanding its full blessedness (1 Corinthians 2. 9, 10; Ephesians 3.20; cf. Proverbs 3. 17). shall keep—rather, "shall guard;" shall keep as a well-garrisoned stronghold (Isaiah '26. 1, 3). The same Greek verb fl.\ed on. Kuodia and Syntyche were doulitless two of "the women who resorted to the river side, where prayer was wont to be made" (Acts IG. 13), and being early converted, would naturally take au active pai't in teaching other women called at a later period; of course not in public preaching, but in a less prominent spliere (1 Timothy 2. 11, 12). Clement—bishop of Uoine shortly after thedeathof Peter and Paul. His Epistle from the Chureh
Is used, 1 Peter 1.5. There shall be peace secure within, whatever outward troubles may besiege, hearts and mindsrather, "hearts (the seat of the thoughts) and thoughts" or purposes, through—rather as Greek, "in Clirist .lesus." It is in Christ that we are "kept" or "guarded" secure. 8. Summary of all his exhortations as to relative duties, whether as children or parents, husbands or wives, friends, neighbours, men In the inlercourse of the world, ti-ue—sincere, in icords. Iionest —Old English for "seemly," viz., in action, lit., grave, digniof Rome to the Cliurch of Corinth is extant. It makes no mention of the supremacy of the See of Peter. He was the most eminent of the apostolical fathers. Ai.ford thinks that the Clement here was a Philippian, and not necessarily Clement, bishop of Rome. But Oiuohn {Commmt. John 1. 29) identities the (Jlrment here with the bishop of Rome. In the book of life—the register-book of those whose "citizenship Is in heaven" (Luke 10.20; PlilJIpplans 3.20). Anciently, free cities had a roll-book containing the names of all those having the right of citizenship (cf. Exodus 32. .a; Psalm BO. 2S; Kzeklel 13.9; Daniel 12. 1 • Rcvclatioi: 20. 12; 21. 27). 4. (Isaiah 61. 10.) 3G3 fied. Just—towards others, pure—"chaste," in relation to ourselves, lovely—lovable (cf. Mark 10. 21 ; Luke 7.4, 5). of good report—Referring to the absent (ch. 1. 27); as " lovely" refers to what is lovable fare to face, it there b« any virtue — " whatever virtue there is." [Alfouix]
TJianJcs for Supplies from PhUippi. PHILIPPIANS IV Prayer and Salatalions.
Philippi. M-hen I departed from Macedonia—(Acts 17 "Virtue," the standing word in heathen ethics, Is found once only lu St. Paul's Epistles, and once in' St. Peter's (2 Peter 1.5); and this in uses diflerent from those in heatlien
14.) The Philippians liad followed Paul witli their bounty when he left Macedonia and came to Corinth. 2 Corinthians 11. 8, 9 thus accor<ls with the passage here, the dates assigned to the donation in botli Epistles agreeing, viz., " in tlie begin7iing of the Gospel " here, and there, at the time of his first visit to Corinth. [Pai-EY's Hoi-ce PauUr\ce.\ However, tlie supply meant here is not that whicli lie received at Corinth, but the supply sent to him when "in Thessaloiiica, once and again " (y. 16). [Alford.] as concerning giving and receiving—In the account between authors. It Is a term rather earthly and human, as compared with the names of the spiritual graces which Christianity imparts; hence the rarity of its occurrence in tlie New Testament. Piety and true morality are inseparoble. Piety is love with its face towards God; morality is love with its face towards man. Despise not anything that is good in itself; only let It keep its due place, praisewhatever is praiseworthy; not that Cliristians should make man's praise their aim (of. John 12.43); but they should live so as todeserve men's praise, tliiiik on—have a continual regard to, so as to "do" these things (ti. 9) whenever the occasion arises. 9. both — rather, "The things aUo which ye ha%'e learned, &c.,&c., these pracus, "tiie giving" was all on your part; "the receiving" all on mine, ye only—We are not to wait for others in a good v,-ork, saying, " I will do so, when others do it." We must go forward though alone. IG. even iu Thessalonica —" even " as early as when I had got no further than Thessalonica, ye sent me supplies for my necessities more tlian once. 17. WL gift— Greek, "the gift." Translate, "It is not that T seek after Wiegifl, but I do seek after the fruit that aboundeth to your account;" what I do seek is your spiritual good, in the abounding of fruits of your faith which shall be put down to your account, against the day of reward (Hetirews 6. 10). 18. But—Though " the gift " is not what I cliiefly " seek after" (v. 17), yet I am grateful for the tice;" the things which besides recommending them in words, have been also recommended by my ezamjjle, carry Into practice, heard—though ye have not yet sut Kciently "received" them, seen—though ye have not as yet sufficiently " learned" them. [Bengel.] and—"and then," as the necessary result (u. 7). Not only " the peace of God," but "the God of peace" Himself "shall be with you."
10. But—Transitional conjunction. But "npw" to pass to another subject. In the liord—He views everything with reference to Christ, at the last—"at last;" implying he was expecting their gift, not from a selfish view, but as a " fruit" of their faith, and to " abound" gift, and hereby acknowledge it as amplefor all myneeds.
Translate, "I have all" that I want, "and more than enough," lit., as English Version, "I abound" over and above my needs. lam full Greek, " I am filled fuU." the odour of a s%veet smell (Note, Ephesians 5. 2.) The figure isdrawn from tliesweet-smelling incense which wasburnt along with the sacrifices; their gift being in faith was not so much to Paul, as to God (Matthew 25. 40), before whom to their account {v. 11, 17). Though long in coming, owing to Epaphroditus' sickness and other delays, he does not imply their gift was too late, your care . . . hath flourished agjiln — Greet, "Ye have flourished again (?-ei'tuerf, as trees sprouting forth again in spring) In your care for me." wherein ye were also careful— In respect to which (reuttiai, viz., the sending of a supply it "came upfora memorial" (Acts 1(5. 4), sweet-smelling in God's presence (Genesis S. 21 ; Revelation 8. 3, 4). sacrifice acceptable—(Hebrews 13. 16.) 19. my—Paul calls God here " my God," to imply that God would reward tlieir bounty to His servant, by " fully supplying " (translate so, lit., fill to me) " ye were also (all along) careful, but ye lacked opportunity;" whether from want of means or want of a messenger. Your " lack of service " (ch. 2. 30), was owing to your having "lacked opportunity." 11. 1 have learned —The/in Greek is emphatical. I leave ittoothers if they to the full) their every " need " (2 Corinthians 9. 8), even as tliey had "fully" supplied his "need" (r. 16, 18). My Master will fully repay you, I cannot. The Philippians invested their bounty well, since it got tliem such a glorious return, according to his viclies—^The measure of His supply to you will be the immeasurable "riches of His grace " (Ephesitins 1. 7). in glory—Tliese words belong to the whole sentence. "Glory" is the element in which His rich grace operates; and it will be the element in which He will " supply fully ail your need." by Christ Jesus—by virtue of your being " in " (so Greek, not " by") Christ Jesus, the Giveraiul Mediator of all spiritual blessings. 20. God and our Fatlxer—translate, " Unto our God and Father." be glory—rather as the Greek, " be the glory." Not to us, but to Him l)e " t/ie glory " alike of your gift, and of His gracious recompense to you. 81. Salute every saint iirdividiially. greet—salute you. The brethren which arewUh me—Perhaps Jewish believers are meant (Acts 28. 21). I think ch. 2. 20 precludes our thinking of " closer friends," "colleagues in the ministry " [Alford] ; he had only one close friend with him, viz., Timothy. 83. they that are of Csesar's household—tlie slaves and dependants of Nero who had been probably converted through Paul's teaching whilst he was a prisoner in the PrsBtorian barrack attached to tlie palace. Philippi was a Roman " colony," hencu there might arise a tie between the citizens of tlie mother cit5' and those of the colony; especially between those of both cities who were Christians, converted as many of them were by the same aposwill, to be discontented. I, for my part, have learned, by the teaching of the Holy Spirit, and the dealings of Providence (Hebrews 5. 8), to be content in every state, content —The Greek, lit., expresses "independent of others, and having sujfficiency inone's self." ButChristianity has raised the term above the hauglity self-sufficiency of the heatlien Stoic to the contentment of the Christian, whose sufficiency
Is not in self, but in God (1 Corinthians 3. 5; 1 Timothy 6. 6, 8; Hebrews 13. 5; cf. Jeremiah 2. 36; 45. 5). 13. abased—in low circumstances (2 Corinthians 4. 8; 6. 9, 10). everywhere—riitlier [Ar,F0RD], "in each, and in all things." Instructed-in the secret. Lit., "initiated" in a secret teaching, which is a mystery unknown to the world. 13. lean do all tUtngs— Greefe, "J have strengthfor \ things;" not merely " liow to be abased and how to abound." After special instances he declares his universal power—how triumphantly, yet how humbly! [Meyer.] through Christ which strcngtheneth me—The oldest MSS. omit "Christ;" then translate, "In i/im who giveth me poiver," i. e., by virtue of my living union and identification with Him, who is my strength (Galatians 2. 20). Cf. 1 Timothy
1. 12, whence probably, "Christ" was inserted here V)y transcribers. 14. He here guards against tlieir tl)inking from what he has just fta\(i, that he makes lis;lit of their bounty, ye did communicate with my afilicdon—i. e., ye made yourselves sharers with me in my present aflllction, 112., by sympathy; of which sympatliy your contribution is the proof. 15. Now—"Moreover." Arrange as Greek, " Ye also know" (as well as I do myself), in the beginning of tlie Gospel—dating from tlie Philippian Christian era; at the first preaching of tl'e Gospel at tle, and under like circumstances, he having been imprisoned at Philippi, as he now is at Rome. 23. (Galatians fi. 18.) be with you all. Amen—The oldest MSS. read, " Be witli your spirit," and omit " Amen.'
Addreu. COLOSSIANS I. Introduction.
THE EPISTLE OF PAUL THE APOSTLE TO THE
COLOSSIANS.
INTRODUCTION.
The QENtriiTENESS of this Epistle is attested by Justin Martyr, Contra Tryphonen, p. 311, b., who quotes "the flrstborn of every creature," in reference to Christ, from cli. 1. 15. Theophilus of Antioch, to Aulolj/cJius, 2. p. 100. IbeNus, 3. 14, 1, quotes expressly from this " Epistle to the Colossians " (ch. 4. It). Clement of Alexandria, Stromala,
1. p. 325, quotes ch. 1. 28 ; also elsewhere he quotes ch. 1. 9-11, 28; 2. 2, &c. ; 2. 8; 3. 12, H; 4. 2;3,&c. TERTULLiAN,X>e Preeacriplione ?icereticorum, ch. 7., quotes ch. 2. 8 ; and De Reaurreeiione carnis, ch. 23., he quotes ch. 2. 12, 20, and ch. 3. 1, 2. Obigen, Contra Celsus, 5. 8, quotes ch. 2. 18, 19.
Colosse (or, as it is spelt in the best MSS., "Colassaa") was a city of Phrygia, on the river Lycus, a branch of the Meander. The Church there was mainly composed of Gentiles (cf. ch. 2. 13). Alford infers from ch. 2. 1 (see note there), that Paul had not seen its members, and tlierefore could not have been its founder, as Theodoret tliought. Ch. 1. 7, 8 suggests the probability that Epaphras was the first founder of the Church there. The date of its foundation must liave been subsequent to Paul's visitation, "strengthening in order" all the churches of Galatia and Phrj'gia (Acts 18. 24); for otherwise he must have visited tlie Colossians, whicli ch. 2. 1 implies he had not. Had Paul been their father in the faith, he would doubtless have alluded to the fact, as in 1 Corinthians 3. 6, 10; 4. 15; 1 Thessalonians 1; 5; 2.1. It is only in the Epistles, Romans and Ephesians, and tliis Epistle, such allusions are wanting; in that to the Romans, because, as in this Church of Colosse, he had not been the instrument of tlieir conversion ; in that to the Ephesians, owing to the general nature of the Epistle. Probably during tiie " two years" of Paul's slay at Ephesus, when "all which dwelt in Asia heard the word of the Lord Jesus" (Acts 19. 10, 26), Epaphras, Philemon, Arcliippu.s, Apphia (Philemon 2. 13, 19) and other natives of Colosse, becoming converted at Ephesus, were subsequently the first sowers of the Gospel seed in their own city. Tliis will account for their personal acquaintance with, and attachment to, Paul and liis fellow-ministers, and for his loving language as to them, and their counter salutations to liim. So also with respect to " them at Laodicea" (ch. 2. 1).
The Object of the Epistle is to counteract Jewish false teaching, by setting before the Colossians their true standing in Christ alone (exclusive of all other heavenly beings), the majesty of His person, and tlie completeness of the redemption wrought by Him ; hence tliey ought to be conformed to their risen Lord, and to exhibit that conformity in all the relations of ordinary life. Ch. 2. 16, " new moon, sablxith days," shows that the false teaching opposed in this Epistle is that of Judaizing Cliristians. Tliese mixed up with pure Cliristianity Oriental theosopliy and ange! worsliip, and the asceticism of certain sections of the Jews, especially the Essenes. Cf. Josepiics, Bell. Jiid., 2. 8; 2. 13. These theosophists promised to their followers a deeper insight into the world of spirits, and a nearer approach to neavenly purity and intelligence, tlian llie simple Gospel affords. CoNYBEARBand Howson think that some Alexandrian Jew had appeared at Colosse, imbued with the Greek pliilosphy of Pliilo's school, combining with it tlie Rabbinical theosophy and angelology which al'terv/ards was eml)odied in the Cabbala. Ct. JoSEVUVH, Anticjuitiex, VI.
4, from whicli we know that Alexander tlie Great had garrisoned the towns of Lydia and Phryyia witli 2000 Mesopotamian and Babylonian Jews in tlie time of a threatened revolt. The Plirygiaiis themselves liad a mystic tendency in tlieir worsliip of Cybele, which inclined them to receive the more readily the incipient Gnasticisin of Judaizers, which afterward developed itself into tlie strangest heresies. In tlie Pastoral Epistles, the evil is spoken of as having reached a more deadly phase (1 Timothy 4. 1-3; 6. 5), whereas he brings no charge of immorality in this Epistle: a proof of its being much earlier in date.
The Place from whicli it was written seems to have been Rome, during his first imprisonment there (Acts 28). In my Introduction to the Epistle to the Epliesians, it was sliown that tlie three Epi«tles, Epliesians, Colossians and Philemon, were sent at the same time, viz., during the freer portion of his imprisonment, before tlie death of Burrus. Ch.
4. 3, 4; Ephesians 6. 19, 20, imply greater freedom tlian he had whilst writing to the Pliilippians, after the promotion of Tigellinus to be Prretorian Prefect. See Introduction to Philippians. This Epistle, though ca-n-ied by the same bearer, Tychicus, wlio bore that to the Ephesians, was vrriltm previously to that Epistle ; for many plirases similar in both appear in the more expanded form In the papistic to the Ephesians (cf. also 7iote, Ephesians 6. 21). The Epistle to the Laodiceans (ch. 4. 16) was iirritten before that to the Colossians, but probably was sent by him to Laodicea at the same time witli that to the Church at Colosse.
The Style is peculiar : many Greek phrases occur here, found nowhere else. Cf. ch. 2. 8, " 4/>oii yon;" "making a show of them openly" (ch.2. 15); "beguile of your reward," and " intruding" (y. 18); "will-worship;" " sall-irying" (t). 20); "filthy communication" (ch. 3. 8); " rule" (cli. 3. 15) ; " comfort" (ch. 4. 11). The loftiness and artifielal elahoiatlon of style correspond to the majestic nature of his tlieme, the majesty of Christ's person and olllce, in conlrM.t to the beggarly system of the Judaizers, the discussion of which was forced on him by the contro Veisy. Hence i.imes his use of unusual phraseology. On the other hand, in the Epistle to the Epliesians, subsequently written, in whU:h he was not so liampered by the exigencies of controversy, he dilates on the same glorious truths, so cong4'nial to lum, more at large, freely and uiicontroveislally, in the fuller outpouring of his spirit, with less of the elaborate anil .mtl Miellcal language of system, such as was needed in cautioning the Colossians against the particular errors tlireaiening llieni. Hence arises the striking similarity of many of the phrases in the two Epistles written aViout the same I line, and generally in the same vein of spiritual tliought; whilst the peculiar phnises of the Epistle to the Colossians are sncb as are natural, considering the conlroverwiul purpose of that Epistle.
OWN Ministry of tjie Mystekv. 1. t»y <l»«' will of OoU — Hreek, " Ihrou;//!," Ac. (cf. note, 1 Corinthians 1. 1). Timo» thy— (Cf. notes, 2 Corinthians 1.1; Philippians 1.1.) He was with Paul at the time of writing in Home. He tiaj been coiupanion ol Paul In ills llrst tour tUrou|.jli Pliry-
CHAPTER I.
Ver. 1-29. Address: Introduction: Confirming Epaphras' Tbaohing: The Glories of Christ: THANKSOI VINO AND I'UAYEU FOR THE COLOS.SIANS : lIlS 370
Pavi Confirmelh the Doctrine oj Epaphras, COLOSSIANS I. and Prayeth for their Increase in Grace. gla, In which Colosse was. Hence the Colossians seem to have associated him with Paul in their aflections, and theapostlejoinshim with himself in the address. Neither, probably, had seen the Colossiau Church (cf. ch. 2. 1); but had seen, during their tour through Phrygia, individual
In your behalf as a minister of Christ;" hinting that he la one not to be set aside for the new and erroneous teachers (ch. 2). Most of the oldest MSS. read, " for (or in behalf of) VS." Vulgate, however, with one of the oldest MSS., supports English Version. 8. your love— (ti. 4)— "to all the saints." in tlie Spirit—the sphere or element in which alone true love is found ; as distinguished from the state of those "in the flesh" (Romans 8. 9). Yet even they needed to be stirred up to greater love (ch. 3. 12-14). Love
C!olossians, as Epaphras, Philemon, Archippus, and Apphla (Philemon 2), who when converted brought the Gospel to their native city. 3. Colosse—Written in the oldest MSS., "Colasse." As "saints" implies union with God, •o 'the faithful brethren" union with Christian men. [Bengel.] and the Lord Jesus Christ—Supported by some oldest MSS., omitted by others of equal autiquity. i thelirst and chief fruit of the Spirit 'Galatiaus 5.22). 9. we also—on our part, heard it—(f. 4). pray—Here he states what in particular he prays for ; as In v. 3 he stated generally the fact of his prajnng for them, to desire-" to make request." miglit be filled—rather, " may be filled ;"
3. &c.—Thanksgiving for the "faith, hope, and love" of the Colossians. So in the twin Epistle sent at the same time and by the same bearer, Tychicus (Ephesians 1. 15, 16). We—I and Timothy, and the Father—So some of the oldest MSS. read. But others better omit the "and," which probably crept In from Ephesians 1. 3. praying altvays for yon—with thanksgiving (Philippians -1. 6). See next verse. 4. Since we heard lit., " Having heard," &c. The language implies that he had only heard of, and not seen them (ch. 2. 1). Cf. Romans 1. 8, where like language is used of a Church which he had not at the time a verb often found in this Epistle (ch. 4. 12, 17). knowledge— GVee/c, ''full and accurate knowledge." Akin to the Greek for " knew" {Nole, v. 6). of his will—as to how ye ought to walk (Ephesians 5. 17); as well as chiefly that "mystery of His will, according to His good pleasure which He purposed in Himself; that in the fulness of times He might gather together in one all things in Christ" (Ephesians 1. 9, 10); God's "will," whereby He eternally purposed to reconcile to Himself, and save men by Christ, not by angels, as the false teachers in some degree taught (ch. 2. 18). [Esticjs.] There seems to have been a want of knowledge among the Colossians, notwithstanding their general excellencies; hence he so often dwells on this subject (v. 28; ch. 2. 2, 3; 3. 10, 15; 4. 5, 6), On the contrary he less extols wisdom to the Corinthians, who were puffed up with the conceit of knowledge, wisdom—often mentioned in this Epistle, as opposed to the Visitpd. love ... to all—the absent, as well as those present. [Bengel.] 5. For—to be joined with the words Immediately preceding: "The love which ye have to all the saints because of (lit., on account of ) the hope," Ac. The hope of eternal life will never be in us an inactive principle, but will always produce "love." This passage is abused by Romanists, as if the hope of salvation depended upon works. A false argument. It does not follow that our hope is founded on our works because we are strongly stimulated to live well; since nothing (false) "philosophy" and "show of wisdom" (ch. 2. 8, 23; cf. Ephesians 1. 8). understanding—sagacity to discern what on each occasion is suited to the place and the time; Is more effectual for this purpose than the sense of God's free grace. [Calvin.] laid uji-a treasure laid up so as to be out of danger of being lost (2 Timothy
Its seat is "the understanding" or intellect; wisdom is more general, and has its seat in the whole compassof the faculties of tlie soul. [Bengel.] "Wouldst thou know that the matters in the word of Christ are real things? Then never read them for mere knowledge sake." [Quoted by Gaussen.] Knowledge Is desirable only when seasoned by "spiritual understanding." 10. Greek, "So as to walk," &c. ; so that ye may walk. True knowledge of God's will is inseparable from walking conformably to it. worthy of tlie Ijord—(Ephesians 4. 1.) unto—so as In every way to be well-pleasing to God. pleasing lit., " desire of pleasing." being fruitful Greek, " bearing fruit." This is the first, manifestation of their "walking worthy of the Lord." The second is, "increasing (growing) in the knowledge of God" (or as the oldest MSS. read, " gr'owing BY the full knov/ledge of God") ; thus, as the Gospel word
4. 8). Faith, love, and hope (v. i, 5), comprise the sum of Christianity. Cf. v. 23, "the hope of the Gospel." lit heaven Greek, " in the heavens." -whereof ye heard before— v/z., at the time when it was preached to you. in the -word, <fcc.—That "hope" formed part of " the word of the truth of the Gospel" (cf. Ephesians 1. 13), i. e., part of the Gospel truth preached unto you. 6. Wliich is come unto yon— Oreek, " Which is present among you," i. e., which has come to, and remains with, you. He speaks of the word as a living person present among thein. as it is In all the world— virtually, as it was by this time preached in the leading parts of the then known world; potentially, as Christ's command was that the Gospel should be preached to all nations, and not be limited, as the law was, to the Jews (Matthew 13. 38; 21. 14; 28. 19). However, the true reading, and that of the oldest MSS., (v. 6) was said to " bring forth fruit," and to " grow" in all the world, even as it did in the Colossians, ever since the day they knew the grace of God, so here it is Paul's prayer that they might continue to "bring forth fruit," and "grow" more and more by the full knovledge of God, the more of that "Itnowledge" (v. 9) was imparted to them. The full knowledge of God is the real instrument of enlargement in soul and life of the believer. [Alfobd.] The third manifestation of their walk is (v. 11), "Being strengthened with all might," &c. The fourth is (v. 12), " Giving thanks unto the Father," &c. 11. Greek, " Being made mighty with (lit., in) all might." according to his glorious power—rather, "according to the power (the characteristic of ' His glory,' here appropriate to St. Paul's argument, Ephesians 1. 19 ; 6. 10; as its exuberant ' riches,' in Ephesians 3. 16) of His glory." His power is Inseparable from His glory (Romans 6. 4). unto all patience—so as to attain to all patient endurance: persevering, enduring continuance in the faith, in spite of trials of persecuis that which omit-s the following " and," thus (the "it iV oi English Version is not in the original Greek): "As in all the world it is bringing forth fruit and groxviiiy (so the oldest MSS. read ; English Veision omits ' and growing,' without good authority), even as it doth in you also." Then what is asserted is not that the Gospel has been preached In all the world, but that it is bearing fruits of righteousness, and (like a tree growing at the same time that it is bearing fruit) growing in numbers of its converts in, or throughout,' all the world, heard ,of It—rather, " heard it." and knew—rather, "came to know;" became fully experimentally acquainted with, the grace of God in truth—i.e.. In Its truth, and with true knowledge. [ALFORD.] 7. Ab ye also learned—"Also" is omitted in the oldest MSS. The insertion implied, that those inserting it thought that Paul had preached the Gospel to the Colossians, «« weii as Epaphras. Whereas the omission in the oldest MSS. implies that Epaphras alone was the founder of the Church at Colosse. of—" from Epaphras." ^a.T— Greek, " beloved." fellow-gervant viz., of Christ. Xn Philemon 23 he calls him " my fellow-prisoner." It is possible that Epaphras may have been apprehended for his zealous labours In Asia Minor; but more probable that Paul gave him the title, as his faitliful compiinion in his Imprisonment (cf. Note, ch. 4. 10, as to Mkyer's conjecture), who U for 3'ou, &c,—translate, " who Is faithful tors, and seductions of false teachers, long-suffering towards those whom one could repel. "Patience," or "endurance," is exercised in respect to those whom one cannot repel. [Ciiuysostom.] with Joyfulness—joyful endurance (Acts 16. 2.5; Romans 5. 3, 11). lit. Foii" giving thanks unto the Father." See Nole, v. 10; this clause is connected witli "that ye may be filled" (o. 9), and "that j/e may walk" (v. 10). The connection Is not, "ITe do not cease to pray for you (v. 9) giving thanks." unto thm 371
Paul Describeih Ike True Christ, COLOSSIANS I. through whose Blood we have Redemption.
FBtlitr—of Jpsiis Christ, and so our Father by adoption (Galatians 3. 26 ; 4. 4, 5, 6). which hath made us meet— gotten (lit., born) before every creature," as the context shows, which gives the reason why He is so designated "For," &c. (t). 16, 17). [Tkench.] This expression is understood by Origen (so far is the Greek from favouring Socinian or Arian views) as declaring t?ie Godhead of Christ, and is used by Him as a phrase to mark that Godhead, in contrast with His manhood (B. 2., sec. contra
Ch'eek, " vvlio made us meet." Not " is making us meet" by progressive growtli in holiness; but once fo7< all made us meet. It is not primarily the Spirit's work that is meant here, as the text is often used ; but the Father's worli in putting us by adoption, ouce for all, in a new standing, viz., that of children. The believers meant here were iu different stages of progressive sanctification ; but in respect to the meetness specified here, they all alik€ had it from the Father, iu Christ His Son, being " complete in Celsus). The Greek does not strictly admit Alford'3 translation, "the first-born of all creation." 16. For— Greek. " Because." This gives the proof that He is not included in the things created, but is the "first-begotten" before " every creature" {v. 15), begotten as " the Son of God's love" (v. 13), antecedently to all other emanations
Him" (ch. 2. 10). Cf. John 17.17; Jude 1, "sanctified by God the Father ;" 1 Corinthians 1. 30. Still, secondarily, this onoe-for-all meetuess contains in it the germ of sanctification, afterwards developed progressively in the life by the Father's Spirit in the believer. The Christian life of heavenliness is the first stage of heaven itself. There must, and will be a personal meetness for heaven, where there "for" all these other emanations came from Him, and whatever was created, was created by Him. by him rather as Greek, "in Him:" as the conditional element, pre-existent and all-including: the creation of all things BY Him is expressed afterwards, and is a diflerent fact from the present one, though implied in it. [Alford.] God revealed Himself in the Son, the Word of the Father, Is a judicial meetness.' to be partakers, &c. Greek, " for the (or our) portion of the inheritance (Acts 20. 32; 26. IS; Ephesians 1. 11) of the saints in light." "Light" begins In the believer here, descending from " the Father of before all created existence {v. 15). That Divine Word carries IN Himself the archetypes of all eiistences, so that " IN Hihi all things that are in heaven and earth have been created." The " in Him" indicates that the Word is the ideal ground of all existence; the "by Him," below, that He is the instrument of actually realizing the Divine idea. [Neander.] His essential nature as the Word of the Father is not a mere appendage of His incarnation, but lights" by Jesus, "the true light," and is perfected in the kingdom of light, which includes knowledge, purity, love, and joy. It is contrasted here with the "darkness" of the unconverted state (v. 13; cf. 1 Peter
2.9). 13. froia— Greek, "out of the power," out of the sphere in which his power is ' exercised, translated those thus translated as to state, are also transformed as to character. Satan has an organized dominion with various orders of powers of evil (Ephesians 2.2; 6. 12). But the term "kingdom" is rarely applied to his usurped rule (Matthew 12.26); it is generally restricted to the kingdom of God. darltness—blindness, hatred, misery. [Bbngel.] his dear Son—rather as Greek, "the Son of His love:" the Son on whom His love rests (,Tohn 17. 26 ; Ephesians 1. 6): contrasted with the "darkness" where is the ground of it. The original relation of the Eternal Word to men "made in His image" (Genesis 1. 27), is the source of the new relation to them by redemption, formed in His incarnation, whereby He restores them to His lost image. "In Him" Implies something prior to "by" and "for Him" presently after : the three prepositions mark in succession the beginning, tlie progress, and the end. [Bengel.] all things— (SreeA;, "the universe of things." That t\\e new creation is not meant in this verse (as Socinians interpret), is plain; for angels, who are included in the catalogue, were not new ci-cated by Christ; and he does not speak of the new creation till all is hatred and hateful. 14:. (Ephesians 1. 7.) redemption—rather as Greek, "our redemption." throngh his Wood—Omitted in the oldest MSS. Probably inserted from Ephesians 1. 7. sins—translate as Greek, " our sins." The more general term: for which Ephesians 1. 7, Greek, has, "our transgressions," the more special term. 15. They who have experienced in themselves "redemption"
V. 18. The creation "of the things that are in the heavens" (so Greek) includes the creation of the haavens themselves: the former are rather named, since the inhaliitants are more noble than their dwellings. Heaven and earth and all tliat is in them (1 Chronicles 29. 11 ; Nehemlah 9. C; Revelation 10.6). invisible—the world of spirits, thrones, or (loi Hinioiis—lortlships: the thrones are the greater of the two. principalities, or powers—rather, "rules, or authorities:" the former are stronger than the latter (cf (v. 14), know Christ in the glorious character here described, as above the highest angels to whom the false teachers (ch. 2. 18) taught worship was to be paid. Paul describes Him (1.) in relation to God and creation (v. 15-
17); (2.) in relation to the Church (v. l.S-20). As the former regards Him as the Creator(D. 15, lC)and the Sustainer (v. 17) of the natural world ; so the latter, as the source and slay of the new moral cVeation. Image—exact likeness and perfect Representative. Adam was made " in tlie image of God" (Genesis 1. 27). But Christ, the second Adam, perfectly reflected visibly "tlie invisible God" (1 Timothy 1. 17), wliose glories the first Adam only in pat represented. "Image" (eicon) involves "likeness" (homoiosis); but "likeness" does not Involve "image." "Image" always supposes a prototype, which it not merely resem-
A'o;e, Ephesians 1. 21). The latter pair refer to oflices in respect to God's creatures: "thrones and dominions" express exalted relation to God, they being the chariots on which He rides displaying His glory (Psalm 68. 17). Tlio existence of various orders of angels is established by this passage, all tilings— G'^wA', " the whole universe of things." were—ratlier, to distinguish the Greek aorlst, which precedes from the perfect tense here, "have been created." In the former case the creation was viewed as a past act at a point of time, or as done once for all ; here it bles, but from which it is drawn: the exact counterpart, as the reflection of the sun in the water: the child tlie living ima of the parent. "Likeness" implies mere resemblance, not the exact counterpart and derimition as " image" expresses ; hence it is nowhere applied to the Son, whilst "image" Is here, cf. 1 Corinthians 11. 7. fTRENcn.] (Jolin 1. 18; 14.9; 2 Corintliians 4. 4 ; 1 Timothy 3. 16; Hebrews 1. 3.) Even before His incarnation He was the image of tlie Invisible God, as the Word (.John 1. is viewed, not merely as one historic act of creation In the past, liutas {.he permanent re.'iult now and eternally continuing. Vty him—as the Instrumental Agent (John 1. 3). for liim—as the grand End of creation; containing in Himself the reason why creation is at all, and wliy it is as it is. [Alfokd.] He is the final cause as well as the efficient cause. Lachm ANN'S punctuation of v. 15-18 Is best, whereby "the first-born of every creature" (v. 15) answers to " tlie first-born from the dead" (v. 18), the whole forming one sentence with the words ("All things were created by Him and for Him, and He is before all things, and by Him all tilings consist, and He is the Head of the body the Cluircli") intervening as a parenthesis. Tlius Paul puts Virsl, the origination by Him of the natural creation; secondly, of lite new creation. The parenthesis falls into four clauses, two and two: the former two support the 1-3) hywhom God created the worlds, and by whom God appeared to the patriarchs. Thus His essential character as always " the image of God," (1.) before the incarnation, (2.) in the days of His flesh, and (3.) now in His glorified state, is, I think, contemplated here by tlie verb "is." firMt-born of every creature-Hebrews 1.6, "the firstbegotten:" "licgotten of His Fatlicr before all worlds." [NiCENE Creed.] Priority and superlative dignity is Implied (Psalm 89. 27). English Version might seem to favour Arlanlsra, as If Christ were a creature. Translale, " Be372 first assertion, " the first-born of every creature ;" the latter two prepare us for " the first-born from the dead the former two correspond to the latter two in their form— Paul Prayelh /or thei7 Increase ITU Faith, COLOSSIA NS I. and Describcth the True Christ.
"All things by Him . . . and He Is," and "By Him all things . . . and He is." 17. (John 8. 58.) 7'ranslate as Greek, "And He Himself (the great He) is U'np'.V'ing Divine essential being) before all things," in time, as well as in dignity. Since He is before all things, He is before even sons Christ is Lord of the Church : (1.) Becau.se the fulnesa of the Divine attributes (v. 19j dwells in Him, and so He has the pmver to govern the universe; (2.) Because (v. 20) what He has done tor the Church gives Him the light to preside over it. should . . . dwell—as in a teriiple (John time, i. e.,from eternity. Cf. "the first-born of every creature" (r. 15). by Vtlm— Greek, "in Him" (as the conditional element of existence, v. 16). [Alford.] consist "subsist." Not only are called into being from nothing, but are maintained in their present stale. The Son of God Is the Conserver, as well as the Creator of all things. [Pearson.] Bengel less probably explains, "All things in Him come together into one system: the universe found its completion in Him" (Isaiah 41. 4; Revelation 22. 13). Cf. as to God, Romans 11. 36: similar language; therefore Christ must be God. 18. Revelation of Christ to the Church and the new creation, as the Originator of both, lie—Empliatical. Not angels in opposition to the false teachers' doctrine concerning angel-wor-
2. 21). This indwelling of the Godhead in Christ is the foundation of C/ie reconeitoii'o by Him. [Bengel.] Hence the "and " (v. 20) connects as cause and effect the two things, th Godhead in Christ, and the reconciliation by Christ. 30. The Greek order is, "And through Him (Christ) to reconcile again completely (see Note, Ephesians 2. 16) all things (Greek, 'the whole universe of things') unto Himself (unto God the Father, 2 Corinthians 5. 19), having made peace (God the Father having made peace) through the blood of His (Christ's) cross," i. e., shed by Christ on the cross: the price and pledge of our reconciliation with God. The Scripture phrase, "God reconciles man to Himself," implies that He takes away by the blood of Jesus the barrier which God's justice interposes against man's being in union with God (cf. Note, Romans
Ship, and the power of Oions or (imaginary) spirit-emanations from God (ch. 2. 10, IS). Iiead of (lie body, tlie
5. 10; 2 Corinthians .5. 18). So the LXX., 1 Samuel 29. 4, " Wherewith should He reconcile himself unto his master," r. e., reconciVe his master unto him by appeasing his wrath. So Matthew 5. 23, 24. by him—" through Him "
Cliitrcli—The Church is His body by virtue of his entering into communion corporeally wilh human nature [Neander] (Ephesians 1. 22). The same One who is the Head of all things and beings by creation, is also, by virtue of being "the first-born from the dead," and so "the (the instrumental agent in the new creation, as in the original creation): emphatically repeated, to bring the person of Christ, as the Head of both creations alike, into prominence, things In earth ... in heaven — Good angels, in one sense, do not need reconciliation to God ; fallen angels are excluded from it (Jude 6). But probably redemption has efl'ects on the world of spirits unknown to us. Of course. His reconciling us, and His reconciling them, must be by a dit Terent process, as He took not on Him the nature of angels, so as to offer a propiliation for them. But the effect of redemption on them, as He is their Head as well as ours, is that they are thereby brougfU nearer God, and so gain an increase of blessedness [Alford], and larger views of the love and wisdom of God (Ephesians .3. 10). All creation subsists in Christ, all creation is therefore affected by his propitiation: sinful creation is strictly "reconciled" from its enmity; sinless creation, comparatively distant from His unapproachable purity (Job 4. 18; 15. 15; 25. 5), is lifted into nearer participation of Him, and in this wider sense is reconciled. Doubtless, too, man's fall, following on Satan's fall, is a segment of a larger circle of evil, so that the remedy of the former affects the standing of angels, from among whom Satau and his host fell. Angels thereby having seen the magnitude of sin, and the infinite cost of redemption, and the exclusion of the fallen angels from it, and the inability of any creature to stand morally in his own strength, a.re now put beyond the reach of falling. Thus Bacon's definition of Christ's Headship holds good : " The Head of redemption to man ; the Head of presei-vation to angels." Some conjecture that Satan, when un fallen, ruled Ihis earth and the pre-Adamic animal kingdom: hence his malice against man who succeeded to the lordship of this earth and its animals, and hence, too, his assumption of the form of a serpent, the subtlest of the animal tribes. Luke 19. 38 states expressly " peace in heaven " first-fruits " of the new creation among men, the Head of the Church, wh.o is— i.e., in that He is the Beginning. [Alford.] Rather, this is the beginning of a new paragraph. As the former paragraph, which relateil to His originating ihe physical creation, began with "Who is" (t). 15); so this, which treats of His originating the new creation, begins with "Who is;" a pareiitliesis preceding, which closes the former paragraph, that parenthesis (see Note, V. 16), including from "all things were created by Him," to "Head of the body, the Church." Tlie head of kings and high priests was anointed, as the seat of the faculties, the fountain of dignity, and original of all the members (according to J/eftrew etymology). So Jesus by His unction was designated as the Head of the body, the Church, the beginning—i'i2., of the new creation, as of the old (Proverbs 8. 22; John 1. 1 ; cf. Revelation 1. 8) : the beginning of the Church of the flrst-born (Hebrews 12. 23), as being Himself the " first-born front the dead" (Acts 26. 23; 1 Corinthians 15. 20, 23). Christ's primogeniture is threefold: (1.) From eternity the " first-begotten " of the Father (t). 15); (2.) As the first-born of His mother (INIatthew 1. 2.5); (3.) As the Head of the Cliurch, mystically begotten of the Father, as it were to a new life, on the day of His resurrection, which is His " regeneration," even as His people's coming resurrection will be their "regeneration" (i. e., the resurrection which was begun in the soul, extended to the body and to the whole creation, Romans 8.
21, 22) (Matthew 19. 28; Acts 13. 33; Revelation 1. 5). SonBhip and resurrection are similarly connected, Luke 20. 36; Romans 1. 4; 8. 23; 1 John 3. 2. Christ by rising from the dead is the efficient cause (1 Corinthians 15. 22), as having obtained the power, and the exemplary cause, as being the pattern (Micah 2. 13; Romans 6. 5; Philippians 3. 21), of our resurrection : the resurrection of "the Head" involves consequentially that of the members, that In all things—He resumes the "all things " (d. 20). he might have the pre-eminence Greek, " He Himself win^/(tlius) become the One holding the first place," or, "take the precedency." Both ideas are included, priority in time and priority in dignity: now in the regenerated world, as before In the world of creation (v. 15). "Begotten before every creature, or "flrst-born of every creature " (Psalm as the result of finished redemption, as " peace on earth " was the result of its beginning at Jesus' birth (Luke 2. 14). Bengel explains the reconciliation to be that of not only God, but also angels, estranged from men because of man's enmity against God. Ephesians 1. 10 accords with this: This is true, but only part of the truth: so Alford's view also is but part of the truth. An actual reconciliation or restoration of peace in heaven, as well as on eartli, is expressed by Paul. As long as that blood of reconciliation was not actually shed, which is opposed (Zech« ariah 3. 8, 9) to the accusations of Satan, but was only in promise, Satan could plead his right against men before God day and night (Job 1. 6; Revelation 12. 10); hence he was in heaven till the ban on man was broken
89. 27; John 3.13). 19. Greek, "(God) was well pleased," 4c. In him—t. e., in the Son (Matthew 3. 17). all fulness —rather as Greek, "all the fulness," viz., of God, whatever Divine excellence Is in God the Father (ch. 2.9; EpheBians 3. 19; cf. John 1. 16; 3.31). The Gnostics used the term" fulness," for the assemblage of emanations, or an- (cf. Luke 10. 18). So here; the world of earth and heaven owe to Christ alone the restoration of harmony gelic powers, coming from Goil. The .Spirit prescienlly by Paul warns the Church, that the true "fulness" dwells In Christ alone. This assigns the reason why Christ takes precedence of every creature (v. 13). For two reaafter the conflict and the .lubjugation of all things lender ons Head (cf. Hebrews 11. 23). Sin introduced discord not only
The Colossian RcconcUialion by Christ. COLOSSIANS I. Pavl Comincndelh his omi 3/mis?ry. on earth, but also. In heaven, by the fall of demons; it brought into tlie abodes of holy angels, tliough not posiprophecy of Christ Himself (Matthew 24. 14). P,y "tva$ preached," he means not merely "is being jn-eached," but has been actually, as an accomplished fact, preached. Pliny, not many years subsequently, in his famous letter to the Emperor Trajan (B. X., Ep. 97), writes, "Many of every age, rank, and sex, are being brought to trial. For the contagion of that superstition (Cliristianity) has spread over not only cities, but villages and the country." wliereof I Paul am—rather as Greek, "was made a mintive, yet privative loss, a retardation of their liighest and most perfect development, harmonious gradation, and perfect consummation. Angels were no more able tlian men by themselves to overcome the peace-disturbers, and cast out the devils; it is only "by," or "Uirough Him," and "the blood of His cross," that peace tva restored even in heaven; it is only after Christ has obtained yie victory fully and legally, that Michael (Revelation 12. 7- ister." Respect for me, the minister of this world-wide Gospel, should lead you not to be moved from it. Moreover (he implies), the Gospel which ye heard from Epaph-
10) and his angels can cast out of heaven Satan and his demons (cf. ch. 2. 15). Thus the point of Paul's argument against angel-worship is, that angels themselves, like men, wholly depend on Christ, the sole and true object of worship. [Auberlen.] 31. Tlie Colossians are Included In this general reconciliation (cf. Epliesians 2. 1, ras, your "minister" (v. 7), is the same of which "I was made a minister" (v. 25; Ephesians 3. 7): if you be moved from it, ye will desert the teaching of the recognized ministers of the Gospel for unauthorized false teachers. 34. Wlxo—the oldest MSS. omit "who:" then translate, "Now
12). sometime—"once." alienated—from God and salvation: objectively banished /row God, through tlie bar-
I rejoice." Some very old MSS., and the best of the Latin versions, and Vulgate, read as English Version. To enhance the glory of Christ as paramount to all, he mentions his own sufferings for the Church of Christ. "Now" stands in contrast to "I was made," in the past time (v. rier which God's justice interposed against your sin: subjectively e«fra?ig'ed through the alienation of your own wills from God. T)ie former is the prominent thought (cf. Romans 5. 10), as the second follows, "enemies in your mind." "Actual alienation makes habitual 'enemies.'" [BENGEli.] In your mind Greek, "in your understanding" or "thought" (Ephesians 2. 3; 4. 18). by wicked works—rather as Greek, "in j/our wicked works" (wicked works were the element in which your enmity subsisted), yet now—Notwithstanding the forijier alienat ion, noiv that Christ has come, God hath completely reconciled, or restored to His friendship again (so tlie Greek, cf. JNWe, v.
23). for you—"on your behalf," that ye may be confirmed in resting solely on Christ (to the exclusion of. angel-worsliip) by the glorification of Christ in my sufferings (Ephesians 3. 1). till up tliat which is belilnd lit., "the deficiencies"—all that are lacking of the aflaictions of Christ (cf. Note, 2 Corinthians 1. 5). Christ is "afflicted in all His people's afflictions" (Isaiah 63.9). "The Church is His liody in which He is, dwells, lives, and therefore also suffers." [Vitringa.] Christ was destined to endure certain afflictions in this figurative body, as well as in His literal ; these were " that wliich is behind of the afflictions of Christ," which Paul "filled up." His own meritorious sulferings in expiation for sin were once for all completely filled up on the cross. But His Church (His second Self) has her whole measure of afflictions fixed. The more St. Paul, a member, endured, the less remain for the rest of the Church to endure; the communion of saints thus giving them an interest in his suft'erings. It is in reference to the Cliurcli's afflictions, which are " Christ's afflictions, that Paul here saith, "I fill up the deficiencies," or " what remain behind of the afflictions of Christ." She is afflicted
20). 33. In tlie toody of liis flesli—the element in which His reconciling sufferings had place. Cf. v. 24, "afflictions of Christ in my flesh" (1 Peter 2. 21). Angels who have not a "body of flesh" are riot in any way our reconciling mediators, as your false teachers assert, but He, the Lord of angels, who has taken our flesh, that in it He might atone for our fallen manhood, tliroxigli death—rat lier as Greek, "through His death" (which could only take place in a body like ours, of flesli, Hebrews 2. It). This implies He took on Him our true and entire manhood. Flesh Is the sphere in which His human sull'erings could have place (cf. v. 24; Ephesians 2. la), to present you— (Ephesians 5. 27.) The end of His reconciling atonement by death, lioly—positively; and in relation to God. unblamable . . . nnreprovable — negatively. "Witliout blemish" (as the former Greek word is translated as to Jesus, our Head, 1 Peter 1. 19) in one's self. Irreprdachable (the Greek for the second word, one who gives no occasion for his being brought to a law court) is in relation to the world to promote her growth in holiness, and her completeness in Christ. Not one suff'ering is lost (Psalm 56. 8). All her members have thus a mutual interest in one another's sufl'erlngs (1 Corinthians 12. 26). But Rome's inference hence, is utterly false that the Church has a stock treasury of the merits and satisfactions of Christ and His apostles, out of which she may dispense indulgences; the context has no reference to sufferings in expiation of sin and productive of merit. Believers sliould regard their sufferings less in relation to themselves as individuals, and more as parts of a grand whole, carrying out God's perfect plan. 25. am Greek, "I vas made a minister:" resuming v. 23, " whereof I Paul was made a minister." dispensation—the stcivardship committed to me to dispense in the house of God, the Church, to the whole family of believers, the goods of my Master (Luke without. Sanetification, as the fruit, is here treated of; justification, by Christ's reconciliation, as the tree, having preceded (Ephesians 1.4; 5.26,27; Titus 2. 14). At the same time, our sanetification is regarded here as perfect In Christ, into whom we are grafted at regeneration or conversion, and who Is "made of God unto us (perfect) Banctiflcation" (1 Corinthians 1. 30; 1 Peter 1. 2; .^ule 1): not merely p?-o£rre«swe sanetification, which is the gradual development oC the sanetification which Christ is made to the believer from the first, in bis slglit— in God's sight, at Christ's appearing. 33. If—"Assuming tliat," d-c. : not Otherwise shall ye be so presented at His appearing (v. 22). grounded— Greefc, "founded," "fixed on the foundation"
12. 42; 1 Corintliians 4. 1, 2; 'J. 17; Ephesians 3. 2). which is given— CJreefc, "which was given." for you—with a view to you, Gentiles (v. "27; Romans 15.16). to fulfil—to bring it fully to all: the end of his stewardship: "fully preached" (Romans 15. 19). "The /itijicM of Christ (v. 19), and of the times (Ephesians 1. 10) required him so to do."
(cf. Note, Ephesians 3. 17; Luke 6. 48, 49). settled—" steadfast." " Grounded" respects tlie /oMJMta</oji, on which believers rest; "settled," their own steadfastness (1 Peter 5.
10). 1 Corinthians 15. 58 has the same Greek, not moved away—by the false teacliers. tUe hope of tlte gospel— (Ephesians 1. 18.) whlcli ye liavc heard . . . wlilcli wag preached to every creature . . . whereof I . . . am . . . a minister—Three arguments .against Miei r being "moved away from the Gospel:" (1.) Their having heard
[BenoisIj.] 36. the mystery (Notes, Ephesians 1. 9, 10;
3. 5-9.) 1-lie mystery, once hidden, now revealed, Is redemption for tlie whole .Gentile world, as well us for the Jews, "Christ In yon (Gentiles) the hope of glory" (v. 27). from ages—" fvoni," according to Alfoud, refers to time, not " hidden from :" from the time of the ages; still what Is meant is, that the m.vstery was hidden from the bein(tt it; (2.) the universality of the preaching of it; (3.) Paul's ministry in it. For "to (Greek, 'in') every crcalurc," the oldest MSS. read, " in all creation." Cf. " in all the woi ld," living in those "ages." The "ages" are the vast successiv* periods marked by successive orders of beings and stages of creation. Greek, "Qions," a word used by the Gnostics
V. 6; "all things ... In earth," v. 20 (Mark l(i. 15): thus he Implies that the Gospel from which lie urges them not to be Tnmied, has this mark of truth, viz., the universality of Its announcement, which accords with the command and for angelic beings emanating from God. The Spirit by Paul presciently, in opposition to Gnostic error already beginning (ch. 2. 18), teaches, that the mystery of redemp-
Paul Commendelh his otvn Mlnidry. COLOSSlAMS II. An Exhortation to Steadfastness.
F.A.STNESS IN CHRIST ; FrOJI WHOM HE WARNS THEM NOT TO BE Led away by False Wisdom. 1. For-Heexplainsln what respect he " laboured striving" (ch. 1. 29). Translate as Greek, " I wish you to know liow great a conflict (the same tlon was hidilen In God's pnrposps in Christ, alike from the angelic beings (cf. Ephesians 3. 10) of the pve-Adamic "ages," and from the subsequent human "generations." Translate as Greek, "the ages . . . the generations." mafle manifest to Ills saints—to His apostles and prophets primarily (Ephesians 3. 5), and through them to nil His Greek word as In ch. 1. 29, "agony of a conflict" of fervent, anxious prayer; not conflict with the false teachers, which would have been impossible for him now in prison)
Baints. 27. wo»Jd—rather as Oreek, "willed" or "was pleased to make known." He resolves all into God's good pleo Mire and v:ill, that man should not glory save in God's
I liave for you." them at Liaodicea—exposed to the same danger from false teachers as the Colossians (cf. ch. 4. 16). This danger was probably the cause of his writing to Laodicea, as well as to Colosse. not seen my face in the flesh—including those in Hierapolis (ch. 4. 13). Paul considered himself a "debtor" to all the Gentiles (Romans 1. grace, what—How full and inexhaustible! the riches of the glory of this mystery-He accumulates phrase on phrase to enhance tlie greatness of the blessing in Christ bestowe'd by God on the Gentiles. Cf. ch. 2. 3, "all the treasures" of wisdom. Ephesians 3. 8, " the unsearchable riches of Christ;" Ephesians 1. 7, "riches of His grace." " The glory of this mystery" must be the glory which this once hidden, and now revealed, truth makes you Gentiles partakers of, partly now, but mainly when Christ shall come (ch. 3, 4; Romans 5. 2; 8. 17, 18; Ephesians 1. 18). This sense is proved by the following: "Chi ist in you the hope of tlie {so Greek) glory." The lower was the degradation of you Gentiles, the higher is the richness of the glory to which tiie mystery revealed now raises you. You were "without Christ, and having no hajye" (Ephesians 2.
14). "His face" and presence would have been a "comfort" (t). 2; Acts 20. 38). Cf. ch. 1.4,7,8, iir proof that he had not seen, but only heard of the Colossians. Hence he strives by earnest c<m/iic< with God in anxious prayer for them, to make up for the loss of his bodily presence among them. Though "absent in the yJei/i, I am with you in the Spirit" (u. 5). 3. Translate, "That their hearts wiaj/ be comforted." The " their," compared with "you" (u. 4), proves that in u. 1 the words, "have not seen my face in the flesh," is a general designation of those for whom Paul declares he has "conflict," Including the particular species, "you (Colossians) and them at Laodicea." For it is plain, the prayer "that their hearts may be comforted," must include in it the Colossians for whom he expi-essly says, " I have conflict." Thus it is an abbreviated mode of expression for, " That your and their hearts maybe comforted." Alford translates, "contirmed," or allows "comforted" in its original radical sense strengthened. But the Greek supports English Version: the sense, 12). Now you have "(Christ in you the hope of the glory" just mentioned. Alford translates, " Christ among you," to answer to " this mystery among the Gentiles." But the whole clause, " Clirist in you (Ephesians 3. 17) the hope of glory," answers to "this mystery," and not to the whole sentence, "this mystery among the Gentiles." What is made known "among you Gentiles" is, "Christ in you (now by faith as your hidden life, ch. 3. 3; Galatians 2. 20) the hope of glory" (your manifested life). .The contrast (antithesis) between " Christ in you" now as your hidden too, is clear: comforted with the consolation of those whom Paul had not seen, and for whom, in consequence, he strove in prayerful conflict the more fervently; inasmuch as we are more anxious in behalf of absent, than present, friends. [Davenant.] Their hearts would be comforted by "knowing what conflict he had for" them, and how much he is interested for their welfare ; and also by being released from doubts on learning from the aposlife, and " the hope of glory'' hereafter to be manifested, requires this translation. 38. preach—rather as Greek, "announce" or "proclaim." warning , . . teaching "Warning" is connected with repentance, refers to one's conduct, and is addressed primarily to the heart. "Teaching" is connected with faiHi, refers to doctrines, and is addressed primarily to the intellect. These are the two heads of evangelical teaching, every . . . every man without distinction of Jew or Gentile, great or small (Romans 10. 12, 13). in all wisilom—with all the wisdom in our method of teaching that we possess: so Alford. But V. 9, and ch. 3. 16, favour Estids' view, which refers it to the wisdom communicated to those being taught: keeping back nothing, butinstructingail in the perfect knowledge of the jnysteries of faith which is the true ivisdom (cf. 1 Corinthians 2. 6, 7; 12. 8; Ephesians 1. 17). present—(iVo?e, tle, that the doctrine whicli they had heard from Epaphras was true and certain. In writing to churclies which he had instructed face to face, he enters into particular details concerning tliem, as a father directing his children. But to those among whom he had not been in person, he treats of the more general truths of salvation, being translate as Greek in oldest MSS., "Tliey being knit together." in love—the bond and element of perfect knitting together; the antidote to the dividing schismatical eSect of false doctrine. Love to God and to one another in Christ, unto—the object and end of their being " knit together." all riches Greek, " all the riches of the full assurance (1 Thessalonians 1. 5; Hebrews 6. 11; 10.
V. 22)—at Christ's coming, every man—Paul is zealous lest the false teachers should seduce one single soul of CJhrist's people at Colosse. .So each individual among them should be zealous for himself and his neighbour. Even one soul is of incalculable value, pei-fect In Christ who is the element in living union with whom alone each believer can find perfection : perfectly instructed (Ephesians
22) of </ie (Christian) understanding." The accumulation of phrases, not only " understanding," but " the full assurance understanding;" not only this, but "the richea of," &e. ; not only this, but " all the riches of," <tc., implies how he desires to impress them witli the momentous importance of the subject in hand, to transl., " unto." acknowledgment—The Greek implies, " full and accurate knowledge." Itisadistinct tfreefcword from "knowledge,"
4. 1.3) in doctrine, and full grown or matured in faith and practice. " Jesus" is omitted in all the oldest MSS. 29. WKerennto viz., "to present every man perfect in CJhrlst." 1 also labour—rather, " I labouralso." I not only "proclaim" {EnglUh Version, "preach") Christ, but I labour also, striving-in "conflict" (ch. 2. 1) of spirit (cf. Romans 8. 26). The same Greek word is used of Epaphras t). 3. AliFonn translates, "thorough . . . knowledge." jlcknowledgment hardly is strong enough ; they did in a measure acknoivledge the truth ; what they wanted was the full and accurate knowledge of it (cf. Notes, ch. 1. 9, 10 ; Phllippians 1. 9). of God, and of the Fa ther, and of Christ —The oldest MS.S. omit "and of the Father, and of;" then (ch. 4. 12), "labouring ferventl}/ for you in prayers:" lU., "agonizing," "striving as in the agonj of a contest." So Jesus in Gethsemane when praying (Luke 22. 44): so "strive" (the same Oreek word, "agonize"), Luke 13. 24. So Jacob "wrestled" In prayer (Genesis 32.21-29). Cf. "contention," Greek, "agony," or "striving earnestness," 1 Thessalonlans 2. 2. according to his working—Paul avows that he has power to " strive" in spirit for his converts, so far only as CltrUt works in him and by him (Ephesians 3.20; Phllipplans 4.13). mightily— JiY., "in power " translate, " Of God {viz.) Christ." Two very old MSS. and Vulgate read, " Of God the Father of Christ." 3. Translate in the Greek order, " In whom (not as Alford, ' in which' mystery ; Clirist is Himself the ' mystery ' (t). 2; 1 'J'imothy
3. 16), and to Christ the relative refer.s) are all the treasures of wisdom and knowledge hidden." The "all" here, answers to "all" in u. 2; as " treasures " answer to the " riches;'' it is from the treasures that the riches (v. 2) are derived. "Are" is the predicate of tlie sentence; all the treasures are In Him ; hidden is predicated of tlie state'or manaer in which they are In Him. Like a mine of u;»-
CHAPTER II.
Ver.l-2.3. HisStuivimqs in Prayer for theib Stead-
Exhortation to be Steadfast in Clirist. COLOSSIANS II. Warning against Vain Traditions. known and Inexhaustible wealth, the treasures of wisdom are all in Him hidden, but not iu order to remain so; they only need to be explored for you to attain "unto tlie riches" in tliem (u. 2); but until you, Colossians, press after attaining the full knowledge (see Note, v. 2) of them, they remain "hidden." Cf. the parable, Matthew 13. 44, " treasure hid." This sense suits the scope of the apostle, and sets aside Alford's objection that " the treasures arc not hidden, but revealed." "Hidden" plainly answers to " mystery " (v. 2), which is designed by God, if we be faithabout deep mysteries which they were curious to pry Into, they lirouglit in human philosophy and pretended traditions to help it, as if one sliould bring a lamp to the sundial to find the hour. [Cautions for times, p. 85.] The falue teachers boasted of a higher wisdom in theory, transmitted by tradition among the initiated; in practice they enjoined asceticism, as though matter and the body were the sources of evil. Phrygia (in wliich was Colosse) had a propensity for the mystical and magical, which appeared in their worship of Cybele and subsequent Montanism.
[Neander.] rudiments of the world {Note, Galatians ful to our privileges, not to remain hidden, but to be revealed (cf. 1 Corinthians 2.7, 8). Still as the mine is unfathomable, there will, through eternity, be always fresh treasures in Him to be drawn forth from their hidden
4.3.) "The rudiments" or elementary lessons ".of the (outward) world," such as legal ordinances; our Judaic childhood's lessons (v. 11, 16, 20; Galatians 4. 1-3). But Neander, " the elements of the world," in the sense, wliat is earthly, carnal and outward, not " the rudiments of reli-
Btate. wisdom general, and as to experimental and practical truth ; whence comes " understanding " (d. 2). knowledge special and intellectual, in regard to docZn>)aUruth ; whence comes "the full knowledge" (i'. 2). 4. And—"Now." gion," iu Judaism and heathenism, not after Christ Their boasted higher "philosophy " is but human tradition, and a cleaving to the carnal and worldly, and not to Christ. Though acknowledging Christ nominally, in spirit thej' by their doctrine deny him. 9. For—"Because." r/ief'r "philosophy " (i). 8) is not "after Christ," as all true philosophy is, every thing which comes not from, and tends not to. Him, being a delusion; " For in Him (alone) dwelleth " as in a temple, &c. the fulness
Cf. with " lest any man," &c., v. 8, 16, IS. He refers to the blending of Judaism witli Oriental philosophy, and the combination of this mixture with Christianity, enticing words—plausible as wearing the guise of icisdom and humiliti/ (v. IS, 2S). 5. For—Argument against tlieir suffering themselves to be beguiled, drawn from a regard to his personal authority as though he were present, joying and lielioldlng—beholding with joy. order—your good order ; answering to " knit together " {v. 2) as a well organized body; the same Oreek as that for "knit together," is used of "the body " of the Church " compacted," in Epheslans 4. 16. Cf. 1 Corinthians 14. 33, 40. steadfastness Greek, ''the firm (or solid) foundation." As "order" expresses the outward aspect of tlie Church ; so "steadfastness " expresses the inner basis on whieli their Church rested. The Greek lit. implies not an abstract quality, but the thing in the concrete; thus their "faith" here is the (ch. 1. 19; John 14. 10.) of the Godhead-The Greek (Theotes) means the essence and nature of the Godhead, not merelj' the divine perfections and attributes of Divinity {Greek, "theiotes"). He, as man, was not merely God-like, but in the fullest sense, God. bodily—not merely as before His incarnation, but now "bodily in Him" as the incarnate word (John 1. 14, 18). Believers by union with Him, partake of His fulness of the Divine nature (John 1. 16; Note, Ephesians 3. 19; 2 Peter 1. 4). 10. Antl—And therefore ; and so. Translate in the Greek order, "Ye are in Him (by virtue of union with Him) solid thing which constituted the basis of their Church. 6. " As therefore ye received (once for all ; the aorist ten.se ; from Epaphras) Jesus the Christ a.s your Lord (cf. 1 Corintlilaus 12. 3; 2 Corinthians 4. 5; Philippians 3. 8), so walk in Him." He says not merely, "Ye received " the doctrine of Christ, but "Jesus" Himself; this is the essence of faith (John 14.21,23; Galatians 1.16). Ye have received onco for all the Spirit of life in Christ ; caiiy into practice that life in yoar walk (Galatians 5. 2.5). This is the main scope of tlie Epistle. 7. Rooted—(Ephesians 3. 17.) built np— Greek, "being builded up." As "rooted" implies their vitality ; .so " builded up," massive solidity. As in the Song of Solomon, when one image is not sufficient to express the varied aspects of Divine truth, another is employed to supply the idea required. Thus "walking," a third image («. 6), expresses the thought wliich "rooted " and "built," though each suggesting n. thought peculiar to filled full " of all that you need (John 1. 16). Believers receive of the Divine unction which flows down from their Divine Head and High Priest (Psalm 133. 2). He is full of the "fulness" itself; v/e, filled from Him. Paul Implies, Therefore ye Colossians need no supplementary sources of grace, such as the false teachers dream, of. Christ is " the Head of all ?i/?eand authority" (so the Greek), Ephesians 1. 10; He, therefore, alone, not these subject " authorities" also, is to be adored (u. 18). 11. Implying that they did not need, as the Judaizers taught, the outward rite of circumcision, since they had already the inward spiritual reality of it. are—rather, as the Greek, "Ye u>ere{m\ce for all) circumcised (spiritually, at your conversion and baptism, Romans 2. 28, 29; Philippians 3.
3) with a (so tlie Greek) circumcision made without hands;" opposed to " the circumcision in the flesh made by hands" (Ephesians 2. 11). Christ's own body, by which the believer is sanctified, is said to be "not made with hands" (Mark 14. 58; Hebrews 9. 11; cf. Daniel 2. 45). In ptittlng ofl"—rather as Greek, "\n your putting off;" as an old garment (Ephesians 4. 2'2); alluding to the putting off the loreskin in circumcision, the body of the sing of the flesh—The oldest MSS. read, "the body of the flesh," omitting "of the sins," i. e., "the body," of which the prominent feature \s fles?)iness (cf. Romans 8. 13, where "flesh" and " the body" mutually correspond). This fleshly body. In its sinful aspect, is put ofl" in baptism (where baptism answers its ideal) as the seal of regeneration where received in repentance and faith. In circumcision the /orcfA-m only was put ofT; In Christian regeneration " the l>ody of the flesh" is spiritually put oflT, at least it is so in Its Ideal conception, however Imperfectly believers realize that Ideal, by Greek, "in." This spiritual circumcision is realized in, or by, union with Christ, whose "circumcision," whereby He became responsible for us to keep tlu whole law, is imputed to believers for Justification; and union with whom, In all His vicarious obedience, including lirs circumcision, is the source of our sanctlftcation. Ai.ford makes it explanatory of the previous, "a clri Munclslon made without haiuls," t'i2., "the circumcision brought aiiout by your union witli Clirlst." The former view seems to me better to accord with v. 12'
Itself, could not express, viz., onwai'd motion. " Rooted" is in the past tense, implying their first conversion, and vital grafting "in Him." Builded up is present (iu the Greek), Implying their progressive increase in religion by union with Him. Ephesians 2.20 refers to the Clinrch; but the passage here to the\T individual progrcKR in edification (Acts 20. 32). gtabllslied—confirmed, as—"even as." abonnding therein with thanksgiving—advancing to fuller maturity (cf. v. 2) In the faitli, "with thanksgiving " to God as the gracious Author of tliis wl)ole blessing. 8. Translate, " Beware (lit., ' Look ' well) lest there shall be (as I fear tliere Is: the Greek indicative expresses tliis) any man (pointing to some known emissary of evil, Galatians
1. 7) lending you away as his spoil (not merely gaining spoil out of you, but making yourselves his spoil) through (by means of) his philosophy," &c. Tlie apostle does not conilemn «H phllosopliy, but " Z7ic pliilosophy " (so Greek) of the Judfelc-orlental heretics at Colosse, which afterwards was developed into Gnosticism. You who may have " the riches o[ fall assurance" and "the treasures of wisdom," should not suffer yourselves to be led away as a .tjjoil l)y empty, deceitful philosophy; "riches" are contrasted with spoil; "full " with " vain," or empty (v. 2, 3, 9). nftcr— "according to." tradition at men—opposed to " the fulness of the Godhead." Applied to Jtabbinical traditions, Mark 7. & When men could not make revelation even seem to tell
Paul Ethorleth the Colossians COLOSSIANS II. to Avoid Philosophy and Vain Traditionn tive of the law, rvritten by the hand of God) is the whole law the obligatory bond, under which all lay; the Jews primarily were under the bond, but they in this respect were the representative people of thp world (Romans 3. ch. 3. 1,3, 4, which similarly makes the believer, by spiritual union with Christ, to have personal fellowship in the several states of Christ, viz., His death, resurrection, and appearing in glory. Nothing was done or suffered by our 19); and in their inaliility to keep the law was involved the inability of the Gentiles also, in whose hearts "the work of the law was written" (Romans 2. 15); and as they did not keep this, they were condsmned by it. that vras against us . . . contrary to us Greek, " adversary to Mediator as such, but may be acted in our souls and represented in our spirits. Pearson's view, however, is that 0/ Alford. Joshua, the type (not Moses in the wilderness), circumcised the Israelites in Canaan (Joshua 5. 2-9) the second time; the people that came out of Egypt havus;'" so it is translated, Hebrews 10. 27. "Not only was the law against us by its demands, but also an adversary ing been circumcised, and afterwards having died in the wilderness; but those born after the Exodus not having been Jesus, the Antitype, is the author of the true to us by its accusations." [Bengel.] Tittmann explains the Grecfc, " having a latent contrariety to us;" not open designed hostility, but virtual unintentional opposition through our frailty; not through any opposition In' the law itself to our good (Romans 7. 7-12, 14; 1 Corinthians 15.56, Galatians 3.21; Hebrews 10.3). The "writing" is part of "that which was contrary to us;" for "the letter killeth" (Note, 2 Corinthians 3. 6). ' and toolc it— Grec/c, "and hath taken it out of the way" (so as to be no longer a hindrance to us), by "nailing it to the circumcision, which is therefore called " the cii-cumcision of Christ" (Romans 2. 29). As Joshua was "Moses' minister," so Jesus, "minister" of the circumcision for the truth of Gk)d" unto the Gentiles (Romans 15. 8). 13.
Translate, "Having been buried with Him in your haptism." The past participle is here coincident in time witli the preceding verb, "ye were (Greek) circumcised." Baptism is regarded as the burial of the old carnal life, to which the act of immersion symbolically corresponds; and in warm climates where immersion is safe, it is the mode most accordant with the significance of the ordinance ; but the spirit of the ordinance is kept by affusion, where immersion would be inconvenient or dangerous; cross." Clirist, by bearing the curse of the broken law, has redeemed us from its curse (Galatians 3. 13). In His person nailed to the cross, the law itself was nailed to it. One ancient mode of cancelling bonds, was by striking a nail through the writing : this seems at that time to have existed in Asia. [Grotius.] The bond cancelled in the present case was the obligation lying against the Jews as representatives of the world, and attested by their amen, to keep the whole law under penalty of the curse (Deuteronomy 27. 26; Nehemiah 10.29). 15. Alford, Ellicott, to insist on literal Immersion in all cases would be mere legal ceremonialism (Romans 6. 3, 4). are risen—rather as Greek, "were raised with Him." through the faith of, &c.—by means of your faith in the operation of God ; so "faith of," for "faith in" (Ephesians 3.12; Philippians 3.
9). Faith in God's mighty operation in raising again Jesus, is saving faith (Romans 4. 24; 10. 9); and it is wrought in the soul by His same "mighty working" wiiereby He " raised Jesus from the dead" (Epliesians 1.
&c., translate the Greek to accord with the translation of the same Greek, ch. 3. 9, "Stripping off from Himself the principalities and the powers:" God put off from Himself the angels, i. e., their ministry, not employing them to be promulgators of the Gospel in the way that He had given the law by their " disposition" or ministry (Acts 7.
19, 20). Bengel seems to me (not as Alford understands him) to express the latter sense, inz., " Through the faith which is a work of the operation of God who," &c. Ephesians 1. 19, 20 accords with this; the same mighty power of God is exercised in raising one spiritually dead to the 53; Galatians 3. 19; Hebrews 2. 2, 5) : God manifested Himself without a veil in Jesus. "The principalities and the powers" refers back to v. 10, Jesus, "the Head of all principality and power," and ch. 1. 16. In the sacrifice of Jesus on the cross, God subjected all the principalities, &c., to Jesus, declaring them to be powerless as to His work and His people (Ephesians 1. 21). Thus Paul's argument against those grafting on Christianity Jewish observances, along with angel-worshlp, is, whatever part angels may be supposed to liave had under the law, now at an end, God having put the legal dispensation itself away. But the objection is, that the context seems to refer to a triumph over bad angels: in 2 Corinthians 2. 14, however, Christ's triumph over those subjected to Him, is not a triumph for destruction, but for their salvation, so that good angels may be referred to (ch. 1. 20). But the Greek middle life of faith, as was " wrought in Christ when God raised Him literally from the dead." However, "faith of" usually is faith in (Romans 3.22); but there is no grammatical impropriety in understanding it " the faith which is the effect of the operation of God'' (Ephesians 2.8; 1 Thessalonians 2. 13). As His literal resurrection is the ground of the power put forth in our spiritual resurrection now, so it is a pledge of our literal resurrection hereafter (Romans 8. 11.) 13. you, being dead— formerly (Ephesians 2.1,2); even as Christ was among the dead, before that God raised Him "from the dead" (v. 12). sins —rather as Greek Is translated at end of this verse, "trespasses," lit., "fallings aside'' from God's ways; actual transgressions, as that of Adam, uncircumcision of your flesh — your not having put off the old fleshly nature, the carnal foreskin, or original sin, which now by spiritual circumcision, i. e., conversion and baptism, you have put off. he quickened—GoD " quickened together With Him" (CHRIST). Just as Christ's resurrection proved that He was delivered from the sin laid on Him, so our spiritual quickening proves that we have been forgiven our sins (1 Peter 3. 22; 4. 1, 2). forgiven you—So Vulgate and Hilary. But the oldest MSS. read, " us," passing from the particular persons, the Colossians, to the general Church (ch. 1. 14; Ephesians 1. 7). all trespasses Greek, "all our tx-espasses." 14t. Blotting out— GrecA;, " Having wiped out;" coincident in time with "having forgiven you" (v. 13); hereby having cancelled the law's indictment against you. The law (including especially the mm al law, wherein lay the chief difficulty in obeying) is abrogated to the believer, as far as it was a compulsory, accusing oode, and as far as " righteousness" (justification) and "Ufe" were sought for by It. It can only produce outward IForks, not inward obedience of the will, which in the believer flows from the Holy Spirit In Him (Romans 3.21 is susceptible of English Version, "Having spoiled," or, lit. [Tittmann], "having completely stripped," or "despoiled" for Himself (of. Romans 8. 38 ; 1 Corinthians 15.
24; Ephesians 6. 12). English Version accords with Matthew 12. 29 ; Luke 11. 22; Hebrews 2. 14. Translate as the Greek, " The rules and authorities.'" made a show of tliem openly—at His ascension (Notes, Ephesians 4.8; confirming £'ng'ZMA Fersion of this verse), openly—John 7. 4 ; II, 54, supports English Version against Alford's translatiim, " in openness of speech." In It viz.. His cross, or crucifixion: so the Greek fathers translate. Many of .the Latins, "In Hvmself," or "in Him." Ephesians 2 16 favours English Version, " Reconcile ... by the crow, having slain the enmity thereby." If "in Him," i. e., Christ, be read, still the cross will be the place and means of God's triumph in Clirist over the principalities (Epliesians 1.20; 2.5). Demons, like other angels, were in heaven up to Christ's ascension, and influenced earth from their heavenly abode's. As heaven was not yet opened to man before Christ (John 3. 13), so It was not yet shut against demons (Job 1. 6; 2. 1). But at the ascension Satan and his demons were "Judged" and "cast out" by Chilst'8 obedience unto death (.rohnl2. 31; 16.11; Hebrews 2. M; Revelation 12. 5-10), and the Son of man was raised to the throne of God ; thus His resurrection and ascension are a 7.3,4; Galatians 2. 10). the handwriting of ordinances —rather, "in ordinances" (Note, Ephesians 2. 1.5); "the law of commandments contained in ordinances." "The handwriting" (alluding to the Decalogue, the representa-
COLOSSIANS II.
and against Legal Irdiiiancet.
fi' liming against AngdvrsJiipping, puhliosolemn triumph over the principalities and powers of dealli. It is striliing, tliat the heathen oracles were silenced soon after Clirist's ascension. 16. tlierefore— Because ye are complete in Christ, and God in Him has dispensed witli all subordinate means as essential to acceptance with Him. meat . . . drijik— GreeAr, "eating ous worship, almost to the exclusion of the latter ; thus the heathen, beginning with adding the worst p of -other deities to that of the Supreme, ended with ceasing to worship Him at all. Nor does it signify much, whether we regard such as directly controlling us (the Pagan view), or as only influencing the Supreme In our behalf (the Churcli of Rome's view); because he from whom I expect happiness or misery, becomes the uppermost object In my mind, whether he give, or only procure It. [Cteutions for Times.] Scripture opposes the idea of "patrons" or "intercessors" (1 Timothy 2. 5, 6). True Christian humility Joins consciousness of utter personal demerit, with a sense of participation in the Divine life through Christ, and in the dignity of our adoption by God. With' out the latter being realized, a false self-humiliation results, which displays itself in ceremonies and ascetic selfabasement {v. 23), which after all is but spiritual pride under the mock guise of humility. Contrast "glorying In the Lord" (1 Corinthians 1. 31). Intruding Into . . . things which he hatli not seen—So very old MSS. and . . . drinking" (Ftomans 14.1-17). Pay no regard to any one who sits in judgment on you as to legal observances In respect to foods. Iiolyday—a feast yearly. Cf. the three, 1 Chronicles 23. 31. new moon—monthly, tlie sabbatU—Omit "the," which is not in the Greek (cf. iVeie, Galatians 4. 10). "Sabbaths" (not " the sabbaths") of the day of atonement and feast of tabernacles have come to an end with the Jewish services to which they belonged (Leviticus 23. 32, 37-39). The weekly sabbath rests on a more permanent foundation, having been Instituted in Paradise to commemorate the completion of creation in six days. Leviticus 2;?. 38 expressly distinguislies " the sabbath of the Lord" from the other sabbaths. A positive precept Is right bemuse it is commanded, and ceases to be obligat Qry when abrogated; a moral precept is commanded eternally, because it is eternally right. If we could keep a perpetual sabbath, as we shall hereafter, the positive precept of the sabbath, one in each week, would be not needed. Hebrews 4. 9, "rests," Greek, Vulgate and Origen read. But the oldest MSS. and LtrCiFER omit "not:" then translate, "Haughtily treading on ('standing on' [Alford]) the things which he hatb seen." Tbegelles refers this to fancied visions of angels. But if St. Paul had meant a fancied seeing, he would have used some qualifying word, as, "which he seemed to see," not " which he hath seen." Plainly the things were actually seen by him, whether of demoniacal origination " keeping of sabbath" (Isaiah 66. 23). But we cannot, since even Adam, in Innocence, needed one amidst his earthly employments; therefore the sabbath is still needed, and Is therefore still linked with the other nine commandments, as obligatory in the spirit, though the letter of the law has been superseded by that higher spirit of love which is the essence of law and Gospel alike (Romans 13.8-10). 17. tilings to come—the blessings of the Christian covenant, the substance of which Jewish ordinances were but the type. Cf. " ages to come," i. e., the Gospel dispensation (Ephesians 2. 7). Hebrews 2. 5, "the world to come." the body Is of Christ—The real substance (of the blessings typified by the law) belongs to Christ (Hebrews 8. 5; 10.1). 18. beguile — ;mnsZa<e, "Defraud you of your prize," lit., " to adjudge a prize out of hostility away from him who deserves it." [Trench.] "To be umpire in a contest to the detriment of one." This defrauding of their prize the Colossians would suffer, by letting any sell-constituted arbitrator or judge (i. e., false teacher) draw them away from Christ, "the righteous Judge" and Awarder of the prize (2 Timothy 4. 8; James 1. 12; 1 Peter (1 Samuel 28. 11-20), or phenomena resulting from natural causation, mistaken by him as if supernatural. Paul not stopping to discuss the nature of the things so seen, fixes on the radical error, the tendency of such a one In all this to walk by sense (diz., what he haughtily prides himself on having seen), rather than by faith in the unseen " Head" (v. 19 ; cf. John 20. 29; 2 Corinthians 5. 7 ; Hebrews 11. 1). Thus in the parallelism, "vainly puffed up" answers to "haughtily treading on," or "setting his foot on;" "his fleshly mind" answers to "the things which he hath seen," since his fleshliness betrays itself in priding himself on what lie hath seen, rather than on the iniseen objects of faith. That the things seen may have been of demoniacal origination, appears from 1 Timotliy 4. 1, "Some shall depart from the faith, giving heed to seducing spirits and doctrines of ilevUa" (Greek, "demons"). A warning to modern spiritualists, puffed up—Implying that the previous so called "humility" {Greek, "lowliness of mind") was really a "pufllng up." fleshly mind —Greek, "By the mind of his own flesh." Tlie flesh, or sensuous principle, is the fountain head whence his mind draws its craving after religious objects of sight. Instead
5. 4), to angel-worship. In a -voluntary Imnillity—So "will-worship" (r>. 23). £«.," Delighting [Wahl] In humility:" loving (so the Greek is translated, Mark 12.38, "love to go in long clothing") to indulge himself in a humiHt.i/ r>( his own imposing: a volunteer in humility. [Dallius.] Not as Alford, "Let no one of purpose defraud you," &c. Not as GROTitrs, " If he ever so much wish" (to defraud you). For the participle "wishing" or "delighting," is one of the series, and stands in the same category as "Intruding," "puffed up," "not holding;" and the self-pleasing implied in it stands in happy contrast to the (mock) humility with which it seems to me, therefore, to be connected. His "humility," so-called, is a pleasing of of, in true humility as a member, " holding fast the (unseen) Head." 19. TianMate, "Not holding/as« the Head." He who does not hold Christ solely and supremely above all others, does not hold Him at all. [Bengel,.] The want of Arm holding of Christ has set him loose to [pry into, and so] "tread haughtily on (pride himself on) things which he hath seen." Each must hold fast the Head for himself, not merely be attached to the other members, however high In the body. [Alfoud.] A-om wliich—rather, "from whom." all the body— ;'.(?., all the members of the body (Ephesians 4. 16). Joints—the points of union where the supply of nourishment passes to tlie different members, furnishing the body with the materials of growth, bands—the sinews and nerves which bind together limb and limb. Faith, love, and peace, are the spiritual bands. Cf. "knit together In love" {v. 2; ch. 3. 14; Ephesians 4. 3). having nourishment ministered—t. e., supplied to It continually. "Receiving ministration." knit together—The Greek is translated "compacted," Ephesians 4. 16: Implying Arm consolidation, with the Increase of God—(Epliosians 4. 16)—i. e., wrought by God, the Autlior and Sustaiiier of the believer's spiritual life. In union with Christ, the Head (1 Corinthians 3. 6); and tending to the honour of God, being worthy of Him, its Author. !J0. Wherefore—The oldest MSS. omit "Wherefore." If ye be denA— Greek, "if ye died (so as to bo freed) from," Ac. (cf. Romans 6. 2; ie?/.- thus it stands in parallelism to "his fleshly mind" (its real name, though tie styles It " humility"), as "wishing" or "delighting" does to "puffed up." The Greek for "humility" is " lowliness of mmd," which forms a clearer parallel to "puffed up by his fleshly mind." Underpretext of liuml Uty, as if they durst not come directly to God and Christ (like the modern Church of Rome), they Invoked angels: as Judalzers, they Justified this on the ground that tlie law was given by angels. This error continued long In Phrygia (where Colosse and Laodicea were), so tliat the Council of Laodicea (A. d. 360) expressly framed Its 35th canon against the " Angelicl" (as Augustine, llucreses, 39, calls tliem) or " Invokers of angels." Even as late as Theodorkt's time, there were oratories to Michael the archangel. The modern Greeks have a legend that Michael opened a chasm to draw off an Innndatiim threatening the Colosslan Christians. Once men admit the inferior powers to share invocation witli tbe Supreme, the former gradually engrosses all our serl-
7. 2, 3; Galatians 2. 19). rudiments of the world—(u. 8.)
Ritual Law Abolished. COLOSSIANS III, Where we should Seek Christ.
Carnal, outward, worldly, legal ordinances, ns though living—as though you were not dead to the world like your crucified Lord, into whose death ye were buried (Galatians 6. H; 1 Peter 4.1,2). are ye subject to ordinances—why do ye submit to be made subject to ordinances? Referring to v. H: you are again being made subject to "ordinauces," the "handwriting" of which had been "blotted out" (v. 14). 21. Cf. v. 16, "meat . . . drink " He gives instances of the "ordinances" (v. 20) in the words of their imposers. There Is an ascending climax of superstitious prohibitions. The first Greek word (hupse) is distiuguislied from the third (Uiiges), in that the former means close contact and retention ; tlie lat-
CHAPTER III.
Ver. 1-25. Exhortations to Heavenly Aisrs, as of. POSED TO Earthly, on the Ground of Union to thk Risen Saviour; To Mortify and put off the Old Man, and to put on the New; in Charity, Humility, Words of Edification, Thankfulness; Relative Duties. 1. If . . . then—The connection with ch. 2. 18, 23, is, he had condemned the " fleshly mind" and the " satiating to the full the flesh ;" In contrast to this he now says, "If then ye have been once for all raised up {Greek, aorist) together with Christ" (.viz., at your conversion and baptism, Romans 6. 4). seek those things . . . above (Matthew 6. 33; Philippians 3. 20.) sltteth-rather, as Greek, "Where Christ is, sitting on the right of God" (Ephesians 1. 20). The Head being quickened, the members are also quickened with Him. Where the Head is, there the members must be. The contrast is between the believer's former state, alive to the world but dead to God, and his present state, dead to the world but alive to God; and between the earthly abode of the unbeliever and the heavenly abode of the believer (1 Corinthians 15. 47, 48). We are already seated there in Him as our Head ; and hereafter shall be seated by Him, as the Bestower of our ter, momentary contact (cf. 1 Corinthians 7. 1 ; John 20. 17, Greek, "Hold me not;" "cling not to me"). Translate, " Handle not, neither taste, nor even touch." The tliree refer to meats, "/fand/e not" fa stronger term than "nor even touch"), "nor taste" with the tongue, "nor even touch," however slight the contact. 22. Which—things, viz., the three things handled, touched, and tasted, are to perish— " are constituted by their very nature) for perishing (or destruction by corruption) in (or with) their using up" (consumption). Therefore they cannot really and lastingly defile a man (Matthew 15. 17; 1 Corinthians bliss. As Elisha (2 Kings 2. 2) said to Elijah when about to ascend, "As the Lord llveth . . . I will not leave thee;" so we must follow the ascended Saviour with the wings of our meditations and the cliariots of our affections. We should trample upon and subdue our lusts, that our conversation may correspond to our Saviour's condition; that where the eyes of apostles were forced to leave Him, thither our thoughts may follow Him (Matthew 6. 21 ; John 12. 32). [Pearson.] Of ourselves we can no more ascend than a bar of iron lift Itself up from tho earth. But the love of Christ is a powerful magnet to draw us up (Ephesians 2. 5, 6). The design of the Gospel
6. 13). after—according to. Referring to v. 20, 21. All these "ordinances" are according to human, not Divine, injunction, doctrines Greek, "teachings." Alford translates, (doctrinal) "systems." 23. have— GreeA;, "are having;" implying the permanent characteristic which these ordinances are supposed to have, show of -wisdom —rather, "a reputation of wisdom." [Alford.] wlll- -worshlp — arbitrarily-invented worship: would-be-worship, devised by man's own will, not God's. So jealous is God of human will-worship, that He struck Nadab and Abihu dead for burning strange incense (Leviticus 10. 1-3). So Uzziah was stricken with leprosy for usurping the ofis not merely to give rules, but mainly to supply motives to holiness. 2. Translate, "Set your mind on tlie things above, not on the things," Ac. (ch. 2. 20). Contrast " who mind earthly things" (Philippians 3. 19). Whatever we make an idol of, will either be a cross to us if we be believers, or a curse tons if unbelievers. 3. The Greefc aorist implies, " For ye have died once for all" (ch. 2. 12 ; Romans fice of priest (2 Chronicles 26. 16-21). Cf. the will-worship of Saul (1 Samuel 13. 8-14) for which he was doomed to lose his throne. This " voluntary worship" is the counterpart to their "voluntary humility" («. 18): both specious in •ppearance, the former seeming in religion to do even more than God requires (as in the dogmas of the Roman and Greek churches), but really setting aside God's will for man's own; the latter seemingly self-abasing, but really proud of man's self-willed "humility" {Greek, "lowliness of mind"), whilst virtually rejecting the dignity of direct communion with Christ, the Head, by worshipping of angels, neglecting of the body— Greek, " not sparing of the body," This asceticism seems to have rest«d on tlie Oriental theory that matter is the source of evil. This also looked plausible (cf. 1 Corinthians 9. 27). not In any honour—of the body. As " neglecting of the body" describes Asceticism positively ; so this clause, nega-
6. 4-7). It is not said. Ye mustdie practically to the world; in order to become dead with Christ; but th» latter is assumed as once for all having taken place in tlie regeneration; what believers are told is, Develop this spiritual life in practice. "No one longs for eternal, incorruptible,, and immortal life, unless he be wearied of this temporal, corruptible, and mortal life." [Augustine.] your life.
. . . hid-Psalm 83. 3—like a seed buried in the earth ; cf. "planted," Romans 6. 5. Cf. Matthew 13. 31 and S3, :'like. . . leaven . . . hid." As the glory of Christ now is hid; from the world, so also the glory of believers' inner life, proceeding from communion with him, is still hidden with Christ in God; but (v. 4) when Christ, the Source of tively. Not paying any of that "honour" which is due to the body as redeemed by such a price as the blood of Christ. We should not degrade, but have a just estimation of ourselves, not in ourselves, but in Christ (Acts 13. this life, shall manifest Himself in glory, then shall their hidden glory be manifest, and correspond in appearance to its original. [Neander.] The Christian's secret communion with God will now at times make itself seen, without his intending it (Matthew 5. 14, 16); but his full manifestation is at Christ's manifestation (Matthew 13.
46; 1 Corinthians 3. 21; 6. 15; 7. 23; 12. 23, 24; 1 Thessalonlans 4. 4). True self-denial regards the spirit, and not the forms of ascetical self-mortification in " meats which profit not those occupied therein" (Hebrews 13. 9), and is consistent with Christian self-respect, the "honour" which belongs to the believer as dedicated to the Lord. Ct " vainly," v. 18. to the satisfying of the flesh—This expresses the real tendency of their human ordinances of bodily asceticism, voluntary humility, and will-wor Bhlpof angels. Whilst seeming to denj/ self and the body, they really are pampering the flesh. . Thus "satisfying of the answers to "puffed up by his ^ejWy mind" (t>.
43; Romans 8. 19-23). " It doth not yet appear {Greek, ' isnot yet manifested') wha.t we shall be" (1 Jolin 3. 2; 1 Peter
1. 7). As yet Christians do not always recognize the " life" of one another, so hidden is it, and even at times doubt as to their own life, so weak is it, and so harassed with temptations (Psalm 51. ; Romans 7). In God—to whom Christ has ascended. Our " life" is " laid up for" us in God (ch. 1. 5), and is secured by the decree of Him wlio is Invisible to the world (2 Timothy 4. 8). 4. Translate, " When , Christ shall be manifested who is our life (John 11. 25; 14.
18), 80 that "flesLi" Is used in its ethical sense, "the carnal nature" as opposed to the spiritual; not in the sense, "body." Tlie Greek for "satisfying," implies satiating to repletion, or to excess. "A surfeit of the carnal sense is human tradition." [HiLARYTiiE Deacon, In Benoel.] Tradition puffs up; it clogs the heavenly perceptions. They pat away true " honour" that they may "satiate to the full THE FLESH." Self-imposed ordinances gratify the flesh
6, 19), then shall ye also will) Him be manifested in glory" (1 Peter 4. 13). The spiritual li fe our souls have now in Him/ shall be extended to our bodies (Romans 8. 11). then— and not till then. Those err who tlilnk to find a perfect Church before then. The true Churcli is now militant. Borne errs In trying to set up a Church now regnant and' (rfc,, self-righteousness), though seeming to mortify It.
An Exhortation to Mortification, COLOSSIANS III. to Put off the Old Man, and Put mi Chria. trlnmphant. The true Chnrch shall be visible as a perfect and reigning Clinic h, when Christ shall be visibly manifested as her reigning Head. Rome having ceased to look for Him in patient faith, has set up a visible mockhead, a false anticipation of the millennial kingdom. The Papftcy took to itself by robbery that glory which is an object of hope, and can only be reached by bearing the cross now. When the Church became a harlot, she ceased was created, that he might strive after It and attain It. Trench thinks God in the double statement (Genesis 1.
26), contemplates both man's first creation and his being "reneived in knowledge after the image of Him that created Him." 11. When—translate, "Wherein," viz., In the sphere of the renewed man. neither . . . nor . . . nor . . . noT~translate &s Greek, "There is no such thing as Greek and Jew (the difference of privilege between those born of the natural seed of Abraham, and those not, to be a bride who goes to meet her Bridegroom. Hence the millennial kingdom ceased to be looked for. [Aitbehis abolished), circumcision and unci rcumcision (the difference of legal standing between the circumcised and nncircumcised Is done away, Galatians 6. 15)— bondman, freeman." The present Chnrch is one called end of theflesh, and the present world-course (Ephesians 2. 2), wherein such distinctions exist, to life in the Spirit, and to the future first resurrection : and this because Satan has such power now over the flesh and the world. At Christ's coming, when Satan shall no longer rule the flesh and the world, the nations in the flesh, and the word in millennial felicity, shall be the willing subjects of Christ and His glorified saints (Daniel 7. 14,22, 27; Luke 19. 17, 19; Revelation 20. 1-6; 3. 21). Israel in Canaan was a type of that future state when the Jews, so miraculously preserved distinct now In their dispersion, shall be the central Church of the Christianized world. As expressly as Scripture abolishes the distinction of Jew and Greek now as to religious privileges, so does it expressly foretell that in the coming new order of things, Israel shall be first of the Christian nations, not for her own selfish aggrandizement, but for their good, as the medium of blessing to them. Finally, after the millennium, the life that is in Clirist becomes the power which transfigures nature. In the time of the new heaven and the new earth ; as, before.
IJIN.] 5. Mortify Greek, "Make a corpse of;" "make dead;" "put to death." therefore—(iVoe, v. 3.) Follow out to its necessary consequence the fact of your having once /or all died with Christ spiritually at your regeneration, by daily "deadening your members," of which united " the body of the sins of the flesh" consists (ch. 2. 11). "The members" to be mortified are the fleshly instruments of lust, in so far as the members of the body are abused to such purposes. Habitually repress and do violence to corrupt desires of which the members are the instruments (cf. Romans 6. 19; 8. 13; Galatians 5. 24, 25). Ttpon the earth—where they find their support [Bengel] (cf. V. 2, " things on earth"). See Ephesians 5. 3, 4. inordinate affection—" lustful passion." evil concupiscence —more general than the last [Alford], the disorder of the external senses; "lustful passion," lust within. [Bengel.] covetousness—marked off by the Greek article as forming a whole genus by itself, distinct from the genus containing the various species just enumerated. It implies a self-idolizing, grasping spirit; far worse than another Greek term translated "the love of money" (1 Timothy 6.
10). which Is i.e., inasmuch as it is "idolatry." Cf.
Jfote; Ephesians 4. 19, on its connection with sins of impurity. iSeyand mammon are deified in the heart instead of God (Matthew 6. 2i ; Note, Ephesians 5. 5). 6. {Note, EpheBians 5. 6.) 7. sometime— "once." wallied . . . when ye lived in tltem—These sins were the very element in which ye " lived " (before ye became once for all dead with Christ to them); no wonder, then, that ye "tcalked" in them. Cf. on the opposite side, " living in the Spirit," having as its legitimate consequence, "walking in the Spirit" (Galatians 5. 25). The living comes first in both cases, the walking follows. 8. But now—that ye are no longer living in them, ye also—like other believers ; answering to "ye also" (v. 7) like other unbelievers formerly, put off—" Do ye also put away all these," viz., those just enumerated, and those which follow. [Atford.] anger, wrath {Note, Ephesians 4. 31.) blasphemy—rather, " reviling," " evil-speaking," as it is translated Ephesians 4. 31. fllthy communication—The context favours the transla-
It first transfigured the spiritual, then the political and social word. Scytlilan—heretofore regarded as more barbarian than the barbarians. Though the relation of bond and free actually existed, yet in relation to Christ, all alike were free in one aspect, and servants of Christ In another (1 Corinthians 7. 22; Galatians 3. 28). Christ la all-Christ absorbs In Himself all distinctions, being to all alike, everything that thej' need for Justification, sanctification, and glorification (1 Corinthians 1. 30; S.
21-23; Galatians 2.20). in all—who believe and are renewed, without distinction of person; the sole distinction now is, how much each draws from CSirist. The unity of the Divine life shared in by all believers, counterbalances all differences, even as great as that between the polished "Greek "and the rude "Scythian." Christianity imparts to the most uncivilized the only spring of sound, social and moral culture. 12. the elect of God —There is no "the" in the Greek, "God's elect" (cf. Romans 8. 3; 1 Thessalonians 1. 4). The order of the words " elect, holy, beloved," answers to the order of the things. Election from eternity precedes sanctification in time; the tion, " abusive language," rat her than impure conversation. " Foul'language" best retains the ambiguity of the original. 9. (Epliesians 4. 22, 25.) ftnt off— Greek, "wJiolly pwt off;" utterly renounced. [Tittmann.] the old man—the unregenerate nature which ye had before conversion, his deeds—habits of acting. 10. tl»e new man {Note, Ephesians 4. 23.) Here {neon) the Greek, means "the recently-pwt-on nature;" that lately received at regeneration (see Note, Ephesians 4. 23, 24). whicli is renewed — Greek, "which is being renewed" (anakainoumenon)
feeling God's tore, imitate it. [Benqel.] bowela of mercies — Some of the oldest MSS. read singular, "mercy." Bowels express the j-earning compassion, which has its seat in the heart, and which we feel to act on our Inward parts (Genesis 43. 30; Jeremiah 31.20; Luke
1.78, Margin), humbleness of mind—True "lowliness of mind :" not the mock " humility " of the false teachers viz.. Its development into a perfectly renewed nature is continually progressing to completion, in knowledge rather as the Greek, " unto perfect knowledge" {Notes, ch.
(ch. 2. 23; Ephesians 4. 2, 32). 13. Forliearing— as to present offences, forgiving—as to past ortences. quarrel—rather as Greek, "cause of blame," "cause of complaint." Christ—who had so Infinitely greater cause of complaint against us. The oldest MSS. and Vulgate read " the Lord." English Version is supported by one very old MS. and old versions. It seems to have crept In from Ephesians 4. 32. 14. above—rather "over," as In Ephesians &
1. 6, 9, 10). Perfect knowledge of God excludes all sin (Joh n 17. 3). after the image of htm that created him viz., of God that created the neiv man (Ephesians 2. 10; 4.
2i). The new creation Is analogous to the first creation (2 Corinthians 4.6). As man was then made in the Image of God naturally, so now spiritually. But the imago of God formed in us by the Spirit of God, is as much more glorious than that borne by Adam, as the Second Man, the Ijord from heaven, is more glorious than the first man. Genesis 1. 20, "Let us make man In our linage, after our
16. Charity, which Is the crowning grace, covering the multitude of others' sins (1 Peter 4. 8), must overlie all the other graces enumerated, which is—/. e., for it is; lit., "wJiich thing is." bond of perfectness—An upper gar ment which completes and keeps together the rest, which, without It, would be loose and disconnected. Seeming graces, where love Is wanting, are mere hypocrisy. Jn»- tlflcatlon by faith. Is assumed as already having taken place In those whom Paul addresses, v. 12, "elect of Chyl, likeness." The "image" is claimed for man, 1 Corinthians 11.7; the " likeness," James .3. 9. Ouigkn (i'rincijjto
8. 6) tauglit, the <<wini7e was something ni which all were •roated, and wli Jchccontinued to man after the fall (Gcn-
Ottis 9. 6). iTVio likeness was something towards which man m
Exhortation to Charity, Humility, COLOSSIANS IV. and other Christian Duties.
V. 18, and v. 11, " Christ is all." God and the Father—The oldest MSS. omit "and," which seems to have crept in from Ephesians 5. 20. by Mm— Greek, " through Him" as the channel of His grace to us, and of our tlianksgiving to Him (John 14. 6, end). 18. to your own hugbandg The oldest MSS. omit "own," which crept in from Ephesians 5.22. as it Is lit In the Lord Greek, "was fit," Implying that there was at Colosse some degree of failure In fulfilling this duty, "as it was your duty to have done as disciples of the Lord." 19. (Ephesians 5. 22-33.) be not bitter—ill-tempered, and provoking. Many who are polite abroad, are rude and bitter at home because they are not afraid to be so there. 20. (Ephesians 6. 1.) nnto the Lord—The oldest MSS. read, "in tlie Lord,"
Iioly . . . beloved," and ch. 2. 12; so that there Is no plea here for Rome's view of Justification by works. Love and its works "per/eci," i.e., manifest the full maturity of faith developed (Matthew 5. U, 48). Love ... be ye perfect, <tc. (James 2. 21, 22; 1 John 2. 5). "If we love one another, God's love is perfected in us " (Romans 13. 8 ; 1 Colinthians 13. ; lTimothyl.5; IJohn 4. 12). Asto"bond," cf. ch. 2. 2, "knit together in love" (Epiiesians 4. 3), "keep the unity of the Spirit in tlie bond of peace." 15. pence cGod—Tlie oldest MSS. and versions read, "The peace of Christ" (cf. Philippians 4.7). "The peace of God." rherefore Christ is God. Peace was His legacy to His disciples before He left them (John 14. 27), " My peace I give nnto you." Peace is peculiarly His to give. Peace follows i.e., this is acceptable to God wlien it is done in the Lord, toie(v. 14; Ephesians 4.2,3). rule lit., "sitas umpire;" the same Greek verb simple, as appears compounded (ch.
1)12., from the principle of faith, and as disciples in union with the Lord. ai. (Epiiesians 0. 4.) It is a different Greek verb, therefore translate here, "Irritate not." By perpetual fault-finding " children" are "discouraged" or "disheartened." A broken-down spirit Is fatal to youth. [Bengel.] 33. (Ephesians 0. 5, 6.) This Is to fear God, when, though none sees us, we do no evil: but if we do evil, it is not God, but men, wliom we fear, singleness —"simplicity of heart." fearing God—The oldest MSS. read, " the Lord." 33. And—Omitted in the oldest MSS.
2. 18). The false teacher, as a self-constituted umpire, defrauds you of your prize; but if the peace of Clirlst be your umpire ruling in your hearts, your reward is sure. " Let tlie peace of Christ act as umpire when anger, envy, and such passions arise, and restrain tliem." Let not those passions give the award, so that j-ou should be swayed by them, but let Christ's peace be the decider of everything. In your hearts—Many wear a peaceful countenance and speak peace with tlie mouth, whilst war is in their hearts (Psalm 28. 3 ; 55. 21). to the which—t. e., (cf. Ephesians 6. 7, 8). Cf. tlie same principle in the case of all men, Hezekiah (2 Chronicles 31. 21 ; Romans 12. 11). do, do It—Tm'o distinct Greek verbs, "Whatsoever ye do, work at it" (or labour at it), heartily—not from servile constraint, but with hearty good will. 34. the reward of tlie Inheritance—"Knowing that it is from the Lord (the ultimate source of reward), ye shall receive tlie compensation (or recompense, which will make ample amends for your having no earthly possession, as slaves now)consisting of the inheritance" (a term excluding the notion of meriting it by works: it is all of grace, Romans 4. 14; Galatlans 3. 18). for ye serve—The oldest MS.S. omit "for," then translate as Vulgate, "Serve ye the Lord Christ;" cf. v. 23, " To the Lord and not unto men" (1 Corinthians 7. 22, 28). 35. But—The oldest MSS. read, " for," which accords with "serve ye," &c. (i'. 24), the oldest reading: the for here gives a motive for obeying the precept. He addresses the slaves: Serve ye the Lord Christ, and leave your wrongs in His hands to put to rights : (transwitii a view to which state of Christian peace (Isaiah 26.
S); 1 Corinthians 7. 15, " God hath called us to peace." ye are called— <7reefc, "ye were also called." The "also" implies that besides Paul's exhortation, they have also as a motive to "peace," their having been once for all called. ii» one body—(Ephesians 4. 4)—The unity of the body is a strong argument for " peace " among the members, be ye thankful—for your " calling." Not to have "peace ruling in your hearts" would be inconsistent witli the "calling in one body," and would be practical unthankfulness to God who called us (Ephesians 5. 4, 19, 20). 16. The form which "thankfulness" (v. 15) ought to take. I<etthe -word of Christ—The Gospel word by which ye have been called, richly—(ch. 2. 2 ; Romans 15. 14)—In all wisdom—Ai/FORD joins this clause with " teaching," &c., not witli "dwell In you," as English Version, for so we find in ch. 1. 28, "teaciiing in all wisdom," and the two clauses will thus correspond, "In all wisdom teaching," and "in grace singing in your hearts" (so late) "For he that doeth wrong shall receive back the urrong which he hath done (by just ietribution#n kind), and there Is no respect of persons" with tlie Great Judge in the day of the Lord. He favours the master no more than the slave (Revelation 6. 15). tlie Greek order), and . . . and—The oldest MSS. read "psalms, hymns, spiritual songs" {Note, Ephesians
5. 19). At the Agapse or Love-feasts, and in their family circles, they were to be so full of the Word of Christ in the heart, that the moutli should give it utterance in hymns of instruction, admonition, and praise (cf. Deuteronomy 6. 7). Tektdllian, Apology, 39, records that at the Love-feasts, after tlie water had been furnished for the hands and the lights had been lit, according a.sany had the power, whether by his remembrance cf Scripture, or by his powers of composition, he used to be Invited to sing praises to God for the common good. Paul contrasts (as in Ephesians 5. 18, 19) the songs of Christians at their social meetings, with the bacchanalian and licentious songs of heathen leasts. Singing usually formed part of the entertainment at Greek banquets (cf. James 5. 13). with grace Greek, "in grace," the element in which your singing Is to be: "the grace" of the indwelling Holy Spirit. This clause expresses the seat and source of true psalmody, whether in private or public, x)iz., the heart as well as the voice; singing (cf. ti.
CHAPTER IV.
Ver. 1-18. Exhortations Continued. To Prayer. Wisdom in Relation to the Unconverted : As to THE Bearers op the Epistle, Tychicus and OnesiMus: Closing .Salutations. 1. give— Greek, "render:" lU., " afford." equal-i. e., as the slaves owe their duties to you, so you equally ov/e to them your duties as masters.
Cf. "ye masters do the same things" {Note, Epiiesians 6. 9). Alfohd translates, "fairness," "equity," which gives a large and liberal iutepretation of justice ii. common matters (Philemou 16). knowing—(Ch. 3. 24.) ye also—as well as tliey. 3. Continue— G-'reeA;, " Cotilinue perseveriiigly," "persevere" (Ephesians 6.18), "watching thereunto;" here, "watch in the same," or "in it," i. e.. In prayer: watching against the indolence as to prayer, and in prayer, of our corrupt wills, witli tlinnksgtving— 15, " peace . . . rule in your hearts"), the psalm of love and praise being In the heart before it finds vent by the lips, and even when It is not actually expressed by tlic voice, as In closet-worship. The Greek order forbids English for everything, whether Joyful, or sorrowful, mercies ttunporal and spiritual, national, family, and iiidivldna!
(1 Corinthians 14. 17; Pliilipplans 4. 0 ; 1 Tliessaloiiians 5.
18). 3. for us—myself and Timotliy (cli. 1. 1). a door of utterance translate, "a door for the word." Not as in Ephesians 6. 19, where power of "utterance" is liis peti-
I'ertton, " with grace iu your hearts;" rather, "singing In your hearts." to the Lord—The oldest MSS. read, " to God." IT. LU., "And everything wliat-soever ye do . . . do all," <tc. ; this Includes words as well as dcedi. in the name of the Lord Jeaua as disciples called In/ His name €u His, seeking His guidance and help, and desiring to act so to gain His approval (Romans 14. 8; 1 Corinthians tion. Here it Is an opportunity for preaching the word, which woulil lie best afforded by his release from prlsou (1 Corinthians 10. 9 ; 2 Corinthians 2.12; I'lilletnon 22; Revelation 3. 8). to speak—so that wo may speak, tlie mystery of Christ—(Ch. 1. 27.) for which . . . fn Xto—on 381
10.31; 2 Corinthians 5. 15; lPeter4. 11). Cf. "In the Lord,"
Paul Saiutelh the Brethren, COLOSSIANS IV. and Wisheth them all Prosperity. account of which I am (not only " an ambassador," EpTiesians 6. 20, but) also in bonds. 4. Alford thinks that Paul asks their prayers for his release as if itwere»the tnly way by which he could "make it (the Gospel) manifest" as he ought. But whilst this is included In their subject of prayer, Pliilipplans 1. 12, 13, written somewhat later in his imprisonment, clearly shows that "a door for the word" could be opened, and was opened, for its manifestation, even whilst he remained Imprisoned (cf. diers" (Philippians 2.25; Philemon 2), whose warfare is "the good fight of faith." Mark—John Mark (Acts 12. 12, 2.7); the Evangelist according to tradition, sister's son— rather, "cousin," or "kinsman to Barnabas;" the latter being the better known is introduced to designate Mark. The relationship naturally accounts for Barnabas' selection of Mark as his companion when otherwise qualified and also for Mark's mother's house at Jerusalem being the place of resort of Christians there (Acts 12. 12). Tlie family belonged to Cyprus (Acts 4. 36); this accounts for Barnabas' choice of Cyprus as the first station on their journey (Acts 13. 4), and for Mark's accompanying them readily so far, it being the country of his family; and for Paul's rejecting him at the second journey for not having gone further than Perga, in Pamphylia, but having gone thence home to his mother at Jerusalem (Matthew 10. .37) on the first journey (Acts 1.3. 13). touching whom—viz., Mark, ye received commandments—possibly before the writing of this Epistle; or the "commandments"' were verbal by Tychicus, and accompanying thi-g letter, since the past tense was nsed by the ancients (where we use the 2 Timothy 2. 9). 5. {Notes, Ephesians 5. 15, 16.) in wUdom—Practical Christian prudence, tliem . . . witltout —Those not in the Christian brotherhood (1 Corinthians
5. 12 ; 1 Thessalonians i. 12). The brethren, through love, will make allowances for an Indiscreet act or word of a brother ; the world will make none. Therefore be the more ou your guard in your Intercourse with the latter, lest you be a stumbling-block to their conversion, redeemtng the time—The Greek expresses, buying up for yourselves, and buying off from worldly vanities the opportunity, whenever it is afforded you, of good to yourselves and others. "Forestall the opportunity, i. e., to buy up an article out of the market, so as to make the largest profit from It." [Coxybeare and Howson.] G. •»vitU grace— Greek, "IN grace" as its element (ch. 3. 16; Ephesia'ns 4. 29). Contrast the case of those " of the world" who "therefore speak of the world" (1 John 4. 5). Even the smallest leaf of the believer shoulrl be full of the sap of the Holy Spirit (Jeremiah 17. 7, 8). His conversation should be cheerful without levity, serious without gloom. Cf. Luke 4. 22; John 7. 46, as to Jesus' speech, seasoned with salt—i. e., the savour of fresh and lively spiritual wisdom and earnestness, excluding all " corrupt communication," and also tasteless insipidity (Matthew 5. 13; Mark 9. 50; Ephesians 4. 29). Cf. all the sacrifices seasoned with salt (Leviticus 2. 13). Not far from Colosse, in Phrygla, there was a salt lake, which gives to the image here the more appropriateness, liow ye ought lo answer every man—(1 Peter 3. 15.) 7. Tycliicus (Note, Ephesians 6. 2.) who is a beloved brotlier—rather, " the beloved brother ;" the article " tlie" marks him as ruell known to them. 8. for the same purpose— Gj'cefc, "for this very purpose." tliat he might Itnow your estate translate, "that he may know your state:" answering to v. 7. So one verj' old MS. and Vulpresent) in relation to the time which it would be when the letter was read by the Colossians. Thus (Philemon 19), "I have written," for "I write." The substance of them was, " If he come unto you, receive him." St. Paul's rejection of him on his second missionary journey, because he had turned back at Perga on the first journey (Acts 13.
13; 15.37-39), had caused an alienation Ijetween himself and Barnabas. Christian love soon healed the breach for here he implies his restored confidence in Mark, makes honourable allusion to Barnabas, and desires that those at Colosse who had regarded Mark in consequence of tnat past error with suspicion, should now " receive" him with kindness. Colosse is only about 110 miles from Perga, and less than 20 'from the confines of Pisidia, through which province Paul and Barnabas preached on their return during the same Journey. Hence, though Paul had not personally visited the Colossian Church, they knew of the past unfaithfulness of Mark; and needed this recommendation of him, after the temporary cloud on him, so as to receive him, now that he was about to visit them as an evangelist. Again, in Paul's last imprisonment, he, for the last time, speaks of Mark (2 Timothy 4. 11). 11. Justus—I. e., righteous ; a common name among the Jews ; Hebrew, tzadik (Acts 1. 23). of the circumcision This implies that Epaphras, Luke, and Demns (v. 12, 14) were not of the circumcision. This agrees with Luke's Gentile name (the same as Lucanus), and the Gentile aspect of his Gospel. These only, &c. viz., of the Jews. For the Jewish teachers were generally opposed to the apostle of tlie Gentiles (Philippians 1. 15). Epaphras, <fec,, were also fellow-labourers, but Gentiles, unto—i. e.. In promoting the Gospel kingdom, which have been Greek, " which have been made," or "have become," i. e., inasmucfi as they have become a comfort to me. The Greek implies co»i/o?-< In forensic dangers; adit Terent Greek word expresses comfort in domestic affliction. [Benoel.] 13. Clirlst-The oldest MSS. add "Jesus." labouring fervently—As the Greek Is the same, translate, "striving earnestly" {note, ch. 1. 29; 2. 1), lit., striving as in the agony ffaterea.(i. But the oldest MSS. and the old Latin versions, "that YE may know our state." However, the latter reading ^ems likely to have crept in from Ephesians 6.
22. Paul was the more anxious to know tlie state of the Colossians, on account of the seductions to which tliey were exposed from false teachers; owing to which he had "great conflict for" them (ch. 2. 1). comfort your Iiearts —distressed as ye are by my imprisonment, as well as by your own trials. 9. Ouesimus—the slave mentioned in the Epistle to Pliilemon 10. 16, "a brother beloved." a faltiiful . . . brotlier—rather, "the faithful brother," he being known to the Colossians as tlie .slave of Philemon, their fellow-townsman and fellow-Christian, one of you—belonging to your city, tliey sltnll make known unto you all tUinga— Greek, "all the tilings liere." This substantial repetition of "all my state shall Tychicus declare unto you," strongly favours the reading of English of a contest. In prayera—translate as Greek, " In his prayers." complete—Tlie oldest MSS. read "fully assured."
Version in r. 8, "that he might (may) know j'our state," ns It Is unlikely the same thing should be stated thrice. 10. Arlstarclius—A Macedonian of Thessalonica (Acts 27.
It is translated "fully per.suaded," Romans 4. 21 ; 14. 5. In the expression " perfect," he refers to wliat he has already
2), who was dragged into the theatre at Ephesus, during the tumult with Gains, they being "I'aul's companions in travel." lie accompanied Paul to Asia (Acts 20. 4), and subsequently (Acts 27. 2) to Rome. He was now at Rome with Paul (cf. Pliilemon 2.'?, 24). As he Is here spoken of as Paul's " fellow-prisonor," but In Philemon 24 as Paul's "fellow-labourer;" and vice versa, Epaphras In Philemon said, ch. 1. 28; 2. 2; 3. 14. "Perfect" implies the attainment of the full maturity of a Christian. Benoel joins "in all the will of God" with "stand." 1.3. a great zeal —The oldest MSS. and T'it/j7a/e have "much labour." for you—lest you should be seduced (ch. 2. 4); a motive why you sliould be anxious for yourselves, them that are in Laofllcea . . . Hierapolls—churches probably founded by Epaphras, as the Church in Colosse was. Laodlcea, called from Laodlce, queen of Antlochus II., on the river Lycus, was, according to the subscription to 1 Timothy, "the chiefest city of Phrygla Pacatlana." All the three
23, as his " fellow-prisoner," but here (ch. 1. 7) "fellow-servant," MiCYER In Ai-FORD, con Jccturcs that Paul's friends voluntarily shared his imprisonment by turns, Arlstarchus being Ills fellow-prisoner when he wrote to the ("olosslans, Epaphras when he wrote to Pliilemon. The Greek cities were destroyed by an earthquake In A. D. 62. [TACIT0S, Annals, 14. 27.] Hierapolls was six Roman miles north of Laodlcea. 14. It Is conjectured that Luke.
'or "fellow-prisoner" Is lit., fellow-captive, an image from prisoners taken lu warfare, Christians being "fcllow-sol-
3S2
Introductum. 1 THESSALONIANS. Introduction, churches besides Ephesus, and that Laodicea was the last of such churches before Colosse, whence he might designate the Epistle to the Epliesians here as " the Epistle from Laodicea." But it is equally possible that the Epistle "the beloved physician" (the same as the Evangelist), may have first become connected with Paul in profes-
Bioiially attending on him in the sieliness under which he laboured In Phrygia and Galatia (in which latter meant was one to the Laodiceans themselves. 17. say to Archtppns the Colossians (not merely the clergy, but the laymen) are directed, "Speak ye to Archippus." This proves that Scripture belongs to the laity as well as the clergy; and that laymen may profitably admonish the clergy in particular cases when they do so in meelcness. Bengel suggests, that Archippus was perhaps prevented from going to the Church assembly by weak health or age. The word "fwlfll," accords with his ministry being near place he was detained by siclcness), in the early part of that journey wherein Luke first is found In his company (Acts 16. 10; cf. note, Galatians 4. 13). Thus the allusion to his medical profession is appropriate in writing to men of Phrygia. Luke ministered to Paul in his last imprisonment (2 Timothy 4. U). Demas—included among his "fellow-labourers" (Philemon 24), but afterwards a deserter from him through love of this world (2 Timothy 4.
10.) He alone has here no honourable or descriptive
Its close (ch. 1. 25; cf. Philemon 2). However, "fulfil " may mean, as in 2 Timothy 4. 5, " make full proof of thy minisepithet attached to his name. Perhaps, already, his real character was betraying itself. 15. BlympUas—of Laodicea. cUurcIi ... In Ills lioitse—So old MSS. and Vulgate try." "Give all diligence to follow it out fully ;" a monition perhaps needed by Archippus. in tlie Lord—The element in which everj' work of the Christian, and esperead. The oldest read, " their house ;" and one MS., " HEK house," wliich makes Nymphas a woman. 16. tli« Epistle from Ijiodlcea—titz. , tlie Epistle which I wrote cially the Christian minister, is to be done (u. 7; 1 Corinthians 7. 39 ; Philippians 4. 2). 18. St. Paul's autograph salutation (so 1 Corinthians 16. 21 ; 2Thessalonians 3. 17), attesting that the preceding letter, though written by an amanuensis, is from himself. Remember my bonds—Already in this chapter he had mentioned his " bonds " (i'. 3), and again v. 10, an incentive why they should love and pray to the Laodiceans, and whicli you will get /rom them on applying to them. Not the Epistle to the Ephesiaus. See iNTRODtJCTiONS to the Epistles to the Ephesians and Colossians. The Epistles from the apostles were puljllcly read in the church assemblies. Ignatius, ad Ephesnm 12; 'Poz.ycxkv, ad Philippemes, 3. 11, 12; Cl/EMKNT, ad Oorinthios 1.47; 1 Thessalonians 5. 27; Revelation 1. 3, "Blessed is he that readeth, and they that hear."
(v. 3) for him ; and still more, that they should, in reverential obedience to his monitions in this Epistle, shrink from the false teaching herein stigmatized, remembering what a conflict (ch. 2. 1) he had In their behalf amidst his bonds. " When we read of his chains, we should not forget that they moved over the paper as he wrote; his [right! hand was chained to the [left hand of the] soldier who kept him." [Alford.] Grace be wltli yon— <?reei-, " this grace " which every Christian enjoys in some degree, and which flows from God in Christ by the Holy Ghost (Titus
Thus, they and the gospels were put on a level with the Old Testament, which was similarly read (Deuteronomy
81. 11). The Holy Spirit inspired St. Paul to write, besides those extant, otlier Epistles which He saw necessary for that day, and for particular churches ; and which were not BO for the Church of all ages and places. It is possible that as the Epistle to the Colossians was to be read for the edification of other churches besides that of Colosse; so the Epistle to the Ephesians was to be read in various
3. 15; Hebrews 13. 25).
THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE
THESSALONIANS.
INTRODUCTION.
The AtrrHENTicrTY of this Epistle Is attested by Irenjsus, Adversus Hcereses, 5. 6, 1, quoting ch. 5. 23; Clement of .Alexandria, Pcedagogus, 1. 88, quoting ch. 2. 7; Tertullian, De Resurrectione carnis, sec. 24, quoting ch. 5. 1; CAltrs .n EcsEBius' Ecclesiastical History, 6. 20 ; Origen, Contra Cclsus, 3. The Object OF THE Epistle.—Thessalonica was at this time capital of the Roman second district of Macedonia (LivY, 45.29). It lay on the bay of Therme, and has always been, and still is, under its modern name Saloniki, a place jf considerable commerce. After his Imprisonment and scourging at Philippi, St. Paul (eh. 2. 2) passed on to Thessa- •onica; and in company with Silas (Acts 17. 1-9) and Timotheus (Acts 16. 3 ; 17. 14, cf. with ch. 1. 1 ; 3. 1-6; 2 Thessalonians
1. 1) founded the Church there. The Jews, as a body, rejected the Gospel when preached for three successive sabbaths (Acts 17. 2); but some few " believed and consorted with Paul and Silas, and of the devout (i. e., proselytes to Judaism) oreeks a great multitude, and of the chief women not a few." The believers received the word joyfully, notwithstanding trials and persecutions (ch. 1. 6; 2. 13) from their own countrymen and from the Jews (ch. 2. 14-16). His stay at Thessalonica was doubtless not limited to the three weeks in which were the three sabbaths specified in Acts 17. 2; for his labouring there with his hands for his support (ch. 2. 9; 2 Thessalonians 3. 8), his receiving supplies there more than once from Philippi (Philippians 4. 16), his making many converts from the Gentiles (ch. 1. 9; and as two oldest;.IS.S. read, Acts 17. 4, "of the devout and of the Greeks a great multitude," Acts 17. 4), and his appointing ministers, all imply a longer residence. Probably as at Plsldian Antiooh (Acts 13. 46), at Corinth (Acts 18. 0,7), and at Ephesus (Acts 19. 8, 9), having preached the Gospel to the Jews, when they rejected it, he turned to the Gentiles. He probably thenceforth held the Christian meetings in the house of Jason (Acts 17. 5), perhjips " the kinsman " of Paul mentioned In Romans 16. 21. His great subject of teaching to thom seems to have been the coming and kingdom of Christ, as we may Infer from ch. 1. 10; 2. 12,19; 3. 13; 4. 13-18; 5. 1-11, 23, 24; and that theyshould walk worthy of it (ch.2.12; 4. 1). And It Is an undesigned coincidence between the two Epistles and Acts 17. 5, 9, that the very charge which the assailants of Jason's house brought against him and other brethren was, " These do contrary to the decrees of Csesar, saying that there Is another king, one .Tesus." As in the case of the Lord Jesus Himself (John 18. 33-37; 19. 12; cf. Matthew 26. 64), they perverted the doctrine of the coming kingdom of Christ into a ground for tlie charge of treason against Ciesar. The result was, Paul and Silas were obliged to flee under the cover of night to Berea ; Timothy had probably preceded him (Acts 17. 10, 14). But the Church had been planted, and ministers appointed; nay, more, they virtually became raiSBionaries themselves, for which they possessed facilities In the extensive commerce of their city, and botli by word and example were extending the Gospel in Macedonia, Achaia, and elsewhere (ch. 1. 7, 8). From Berea, also.
PauTs Kindly Renieinbrawe 1 THESSALONIANS 1. of his Thessalonian Brethren.
Paul, after having planted a Sci ipture-loving Churcli, was obliged to flee by the Tliessalonian Jews who followed him thitlier. Timothy (who seetiis to have come to Berea separately from Paul aud Silas, cf. Acts 17. 10, with H) and Silas remainea there still, when Paul proceeded by sea to Athens. Whilst there he more than once longed to visit the Thessalonians again, and see personally their spiritual state, and " perfect that which was lacking In their faith " (ch.
3. lU); but "'Satan (prol)al>Iy using t!ie Tliessalonian Jews as his instruments, John 13. 27) hindered " liira {ch. 2. 18; cf Ac ts 17. 13). He therefore sent Timotheus, who seems to h.ive followed him to Athens from Berea (Acts 17. 15), immediately on his arrival to Thessalonica (cli. 3. 1) ; glad as he would have been of Timothy's help in the midst of the cavils of Athenian opponents, he felt he must forego that help for the sake of the Thessalonian Church. Silas does not seem
1o have come to Paul al Athens at all, though Paul had desired him and Timothy to "come to him with all speed" (Acts 17. 15); but seems with Timothy (who from Thessalonica called for him at Berea) to have joined Paul at Corinth Urst ; cf. Acts 18. 1, 5, " Wlien Silas and Timothy were come from Macedonia," The Epistle malfS no mention of Silas al Athens, as it does of Timothy (ch. 3. 1). Timothy's account of tlie Thessalonian Church was highly favourable. They abounded In fa and charity, and reciprocated his desire to see them (ch. 3. 6-10). Still, as nothing human on earth is perfect, there w<re some defects. Some had too exclusively dwelt on the doctrine of Christ's coming kingdom, so as to neglect the sober-minded discharge of present duties (ch. 4. 11, 12). Some who had lost relatives by death, needed comfort and instrnction in their doubts as to whether they who died before Clirisfs coming would have a share with those found alive in His kingdom then to be revealed. Moreover, also, there had been committed among them sins against chastity and sobriety (ch.
5. 5-7), as also against charity (ch. 4. ^10; r>. 13, 15). There were, too, symptoms In some of want of respectful love and subordination to their ministei's; othei-s treated slightingly the manifestations of the Spirit in those possessing His gifts (ch. 5. 19). To give spiritual admonition on these subjects, and at the same time commend what deserved commendation, and to testify his love to them, was tlie object of the Epistle.
The PLACE OF WRITING IT was doubtless Corinth, where Timothy and Silas rejoined him (Acts 18. 5) soon after he arrived there (cf. ch. 2. 17) in the autumn of 52 a. d.
The TIME OF WRITING Was evidently immediately after having received from Timothy the ti«lings of their state (ch. 3. 6) in the winter of 52 a. d., or early in 53. For it was written not long after the conversion of the Thessalonians (ch. 1. 8, 9), while St. Paul could speak of himself as only takerxfrmn them for a short seasmx (ch. 2. 17). Thus this Epistle was first in date of all St. Paul's extant Epistles. The Epistle is written in the joint names of Paul, Silas, and Timothy, the three founders of the Tliessalonian Church. The plural first person "we," is used everywhere, except in ch. 2. 18;
3. 5; 5. 27. "We" is the true reading, ch. 4. 13. The English Version, "I," in ch. 4. 9; 5. 1, 23, is not supported by the original. [Edmunds.] The STYLE is calm and equable, in accordance with the subject-matter, which deals only with Christian duties In general, taking for granted the great doctrinal truths which were not as yet disputed. There was no deadly error as yet to call forth his more vehement bursts of feeling and impassioned argumeijt. The earlier Epistles, as we should expect, are moral and practical. It was not until Judaistic and legalizing errors arose at a later period that he wrote those Epistles {e. g,, Romans and Galatians) which unfold the cardinal doctrines of grace and justification by faith.
Still later, the Epistles from his Homan prison confirm the same truths. And last of all, the Pastoral Epistles are suited to the more developed ecclesiastical constitution of the Church, and give directions as to bishops and deacons, and correct abuses and errors of later growth.
The prevalence of the Gentile element in this Church is shown by the fact that these two Epistles are among the very few of St. Paul's writings in which no quotation occurs from the Old Testament.
"bishops" and deacons, which appears in the later Epis-
CHAPTEE I. tles (Note, Philippians 1. 1 ; 1 and 2 Timothy). Yet he designates them by tlie honourable term "Church," implying their status as not merely isolated believers, but a corporate body with spiritual rulers (ch. 5. 12; 2 Corinthians 1. 1; Galatians 1. 2). In—Implying vital union. God the Fatlier—This marks that they were no longer heathen, llie Loi-d Jesus—This marks that they were not Ver. 1-10. Address: Salutation: His PKAYERFtJL Thanksgiving for their Faith, Hope, and Love. Their First Reception of the Gospel, and their Good Influence on all Around. 1. Paul—He does not add "an apostle," &e., because in their case, as in that of the Philippians (Note, Philippians 1. 1), his apostolic authority needs not any sul)stantiation. He writes familiarly as to faithful friends, not but that his apostleship was recognized among them (ch. 2. 6). On the other
Jervs, but Christians. Grace be unto you, aud peace that ye may have in God that favour and peace which men withhold. [Anselm.] This is the salutation in all the Epistles of Paul, e.xcept the three pastoral ones, which have "grace, mercy, and peace." Some of the oldest MSS. support, others omit the clause following, "from God our Father and the Lord Jesus Christ." It may have crept in from 1 Corinthians 1.3; 2 Corinthians nanil, in writing to the Galatians, among whom some had called in question his aposlleship, he strongly asserts it in the superscription. An undesigned propriety in the Epistles, evincing genuineness. Sllvanus—a " chief man among the brethren" (Acts 15. 22), and a "prophet" [v. 32), and one of the deputies who carried the decree of the ,lerusalem council to Antioch. His age and position cause nim to be placed before "Timothy," then a youth (Acts
1.2. a. (Romans 1. 9; 2 Timothy 1. 3.) The structure of the sentences in this and tlie following verses, each successive sentence repeating with greater fulness the preceding, characteristically marks Paul's abounding love and thankfulness in respect to his converts, as If lie were seeking by words heaped on words to convey some idea
Iff. 1; 1 Timothy 4.12). Silvanus (the Gentile expanded form of "Silas") is called in 1 Peter 5. 12, "a faithful brother" (cf. 2 Corinthians 1. 19). Tliey both aided in planting the Thessalonian Churdi, and are tliercfore included in tlie acldn ss. Tliis, the first of .St. Paul's Episof his exuberant feelings towards theni. We— I, Sllvanus, and Timotheus. Romans 1. 9 supports .\i.vori> in t7-anslating, "Making mention of you in our prayers without ceasing" (v. 3). Thus, "without ceasing," in the second clause, answers in parallelism to "always," in the tles, as being written lieforo various evils crept into tlie chuiclies, is witliout tlie censures found in other Epistles. So realizing was their Christian faith, tliat they were able hourly to look for the Lord Jesus, nuto tlie Clinifh— Kot merely as in tlie Epistles to llomans, Ephesiaiis, Colossians, I'hlllpplans, "to the saints," or "the faithful at Thessalonica." Tliouih as yet tliey do not seem to have had tlie final Church organization undei pei-nument first. 3. work of faitU—the working reality of your fnilh ; its alacrity in receiving the truth, and in evincing ((self .by its fruits. Not an otiose assent; but a realizing/, tforA:-* ing faith; not "in word only," but in one continuous chain of " work" (singular, not plural, works), v. 5-10; 3»4
Persuasion of llie Tmlh and Sincerity 1 TIIESSALONIANS II. of Ihe Faith oj the Thessaloniant, an ensample to all believers now; of whom he speclfleo those "in Macedonia," because he had been there since the conversion of the Tliessalonians, and had left S.'.vanus and Timothinis there; and those in "Achaia," because he was now at Corintli in Acliaia. 8. from you soundefl
James 2. 22. So "the work of faith" in 1 Thessaloiiians
1. 11 implies its perfect develojrment (cf. James 1. i). . The Other governing suhs Cautives similarly mark respect-
Iveljthe cliaracteristic manifestation of the grace which follows each in tlie Kei»itive. Failh, love, and hope, are the Ihiie great Christian graces (ch. 5. 8; 1 Corinthians l:$.
. . . tlic word of tl«c Lord—Not tliat they actually became missionaries: l)ut they, \iy tlie report which spread abroad of their " faith" (cl Romans 1. 8), and by Christian merchants of Tliessuionica wl;o travelled in various directions, bearing "the word of tlie Lord" with them, were virtually missionaries, rpcoiiimeiiding the Gospel to all within reach of their influence by word and by example (v.'). In "sounded," the image is that of a trumpet
13). labour of love—The Greek implies toil, or troublesome latxtur, which we are sliinulated hy love to bear (ch. 2. 9; Revelation 2. 2). For instances of self-denying laiour.i of love, see Acts 20. 35; Romans IB. 12. Not here ministerial laboui"s. Those who slum trouble for others, love little (cf. Hebrews (i. 10). patience translate, "endurance of hope:" tiie persevering endurance of trials wliich flows from "hope." Romans 15. 4 shows that "patier.ce" also nourishes "liope." Iiope in our Lord .Tesns lit., "hope 0/ our Lord Jesus," viz., of His coming (i;. 10): a hope tliat looked forward beyond all present things for the manifestation of Christ. In tlic sight of God—Your "faith, liope, and Icve" were not merely such as would pass for genuine before men, but "in the sight of God," the Searcher of hearts. [Gomarus.] Tilings are really what they are before God. Bengel takes this clause with "remembering." Whenever we pray we remember filliii <ith its clear sounding echo all the surrounding places, to God-ward—no longer directed to idols, so tliat we need not to speak any thing—to tliem in praise of your faith; "foriu. 9) they themselves" (the people in Macedonia, Acliaia, and in every place) Itiiow it already. 9. Strictly tliere should follow, "For they theiiiselves show of YOU," &c. ; but, instead, he substitutes that which was the instrumental cause of the Tliessalonians' conversion and faith, "for they themselves, sliow of tTS what manner of entering in we had unto you;" cf. i'. 5, which correspon<ls to this former clause, as d. 6 corresponds to the latter clause, " And how ye turned from idols to serve the living . . . God," &c. Instead of our having "to speak any thing" to them (in Macedonia and Achaia) in your praise (y. 8), "they llieinselves (have the start of us in speaking of you, and) announce concerning (so the Greek of 'show of means) us, what manner of (how effectual an) entrance we had unto you" (v. 5; ch. 2. 1). the living and true God—as opposed to the dead and /a?se gods from which they liad "turned." In the Englixh Version reading. Acts 17.4, "Of the devout Greeks a great multitude," no mention is made, as here, of the conversion of idolatrous Gentiles at Thessalonica; but the reading of some of the oldest MSS. and Vulgate singularly coincides with the statement here: "Of tlie devout and of Greeks (t)i2., idolaters) a. iirea.t multitude:" so in u. 17,"the devout persons," i. e.. Gentile proselytes to Judaism, form a separate class. Paley and Lachmann, by distinct lines of argument, support the "and." 10. This verse distinguishes them from the Jews, as v. 9 from the idolatrous Gentiles. To wait for the Lord's coming is a sure characteristic of a true believer, and was prominent amidst the graces of the Thessalonians (1 Corinthians 1.7,8). His coming is seldom called his return (John 14. 3) ; because the two advents are regarded as different phases of the same coming; and the second coming shall have features altogether new connected with it, so that it will not be a mere repetition of the fiefore God your faith, hope, and love. But its separation from "remembering" in the order, and its connection with "your . . . faith," &c., make me to prefer the former view, 'and—The Greek implies, "in the siglitof Him who is (at ouce) Go<l and our Father.'^ Knowin^^—Forasmuch as we know, your election of God—The Greek is, rather, " beloved by God :" so Romans 1. 7 ; 2 Thessalonians
2. 13. " Your election" means that God has elected yoii as Individual believers to eternal life (Romans 11.5, 7; Colossians 3. 12; 2 Thessalonians 2. 13). 5. our gospel—viz., the Gospel which we preached. ct Line—Greek, " was made," viz., by God, its Author and Sender. God's having made our preaching amojig you to be attended with such "power," is the proof that you are "elect of God" (v. 1). In power—in tlie el Rcacy of the Holy Spirit clothing us with power (see end of verse; Acts 1.8; 1.33; G. 5, 8) in preaching the Gospel, and making it in you the power of Hod unto salvation (Romans 1. 16). As " power" produces
Jaitfi; so "the Holy Ghost," love; and "much assurance" (Colossians 2. 2, fuU persuasion), hope (Hebrews 6. 11), resting on faith (Hebrews 10. 22). So failli, love, and tiope (v. 3). as ye know—Answering to the "knowing," i. e., as we know (v. 4) your character as the elect of God, so YE know ours as pi-eaeliers. for your sake—The purpose herein indicated is not so much that of tlie apostles, as that of God. " You know what God enabled us to be . . . how mighty inpreachinj, the word . . . for your sakes . . . thereby proving that He had cfto.tedd). 4) you for His own." [Alford.] Itliink, first, oramerecoming6nc& again, his Son. . . raisedfrom the dead—tlie grand proof of His Divine Sonship (Romans froitt ch. 2. 10-12, that, in " what manner of men we were am-jng you," besides tlie power in preaching, there is included also Paul's and his fellow-missionaries' whole eon-
1. 4). delivered—rather as Greek, " Who delivereth us." Christ hath once for all redeemed us; He is our Deliverer ALWAYS, wrath to come—(ch. 5. 9; Colossians 3. 6). diic* whicli confirmed their preaching; and in this sense, the "for j'our sake" will mean "in order to win you." This, though not the sole, yet would be a strong, motive to holy circumspection, viz., so as to win those witliout (Colodsians 4. 5; cf. 1 Corinthians 9. 19-23). C. and ye—Answering to "For our Gospel," v. 5. followers— Greek, "Imitators." The Thessalonians in their turn became " enssimples" (v. 7) for othere to imitate, of the Lord who was the apostle of tlie Father, and taught the word, which He brought from lieaven, under adversities. [BenGRL.] This was the point In which tliey imitated Him and His apostles.^oy/ui witness for the word in much affliC' Hon: the second proof of their election of God (v. 4); v. 5 is the first (see Note, v. 5). received the word in much affliction—<Ch. 2. 14; 3. 2-,5; Acts 17. 5-10.) joy of—t. e., wrouglU by "the Holy Ghost." "The oil of ghulness" wherewith the S(m of God was "anointed above His fellows" (Psalm 45.7), is tlie same oil with which He, by the Kpirit, anoints His fellows too (Isalah-61. 1. 3; Romans
CHAPTER ir.
Ver. 1-20. His Manner of Preaching, and theirs OF Receiving, the Gospel; His Desire to have Revi.siTED THEJi Frustr.\ted BY S.iTAN. 1. For—confirming ch. 1.9. He discusses the manner of his fellow-missionaries' preaching among them (ch. 1. 5, and former part of V. 9) from v. 1 to 12; and the Thessalonians' reception of the word (cf. ch. 1. (5, 7, and latter part of v. 9) from V. 13 to 16. yourselves—Not only do strangers report it, but you know it to be true [Alford] "yourselves." not in y/aln— Greek, "not vain," i. e., it was full of "power* (ch. 1.5). Tiie Greek for "was," expres.ses rather "hath been and is," implying the permanent and continuing character of his preaching. 3. even after that we had Buflcered before—at Phillppl (Acts 16.): a circnmstance which would have deterred mere natural, unspiritual men from further preaching, shamefully entreated ignornlniously scourged (Acts 16.22,2;?). bold—(Acts 4.2$) Ephesians 6. 20.) in our God—The ground of our boldness in speaking was the realization of God as "OUB God." with much conteutlou~t. e., lit as of competitori
14. 17; 1 John 2. 20, 27. 7. ensainples—So some of the oldest MSS. read. Others, "ensample" (singular), the whole Church being regarded as one. The Macedonian Church of Fhllippi was the only one in Europe converted before the Thessalonians. Therefore he means their past couduct Is In what Planner the Gospel 1 THESSALONIANS II. was Preached to the Tliessalonians.
The oldest reading In the Greek implies, lit., to connect one'* in a contest: striving earnestness (Colossians 1. 29; 2. 1). But here outivard conflict with persecutors, ratlier than inward and mental, was what the missionaries had to endure (Acts 17. 5, 6; Philippiaus 1. 30). 3. For—The ttround of his "boldness" (v. 2), his freedom from all "deceit, uncleanness, and guile;" guile, before God, self with another ; to be closely attaclted to another, willing—The Greek is stronger, " We were well content ;" " we would jtad;^/ hiive imparted," iSc, " even our own livef (so the Greek for "souls" ought to be translated); as we showed in the su Herings we endured in giving you the Gospel (Acts 17). As a nursing mother is ready to impart not only her milk to them, but her life for them, so we not only imparted gladly the spiritual milk of the word to you, but risked our own lives for your spiritual nourishment. Imitating Him who laid down His life for His friends, the greatest proof of love (John 15. 13). ye were —Greek, "ye were become," as having become our spiritual children, dear— Gree/i:, "dearly beloved." 9. labour and travail—The Greek for "labour" means hardship in bearing ; that for "travail," hardship in doing ; the former, toil with the utmost solicitude; the latter, the being wearied with fatigue. [Grotius.] Zanchius refers the former to spiritual (see cli.3.5), the latter to manual labour. deceit (Greek, "imposture"), towards men (cf. 2 Corintliiaus 1. 12; 2. 17; Epliesians 4. 14); uncleanness, in relation to one's self (impure motives of carnal selfgratiflcation in gain, v. 5), or lust; such as actuated false teachers of the Gentiles (Philippians 1. 16; 2 Peter 2. 10, 14; Jude 8; Revelation 2. 14, 15). So Simon Magus and Cerinthus taught. [Estius.] exliortatloii — The Greek means " consolation" as well as "exhortation." The same Gospel which exhorts comforts. Its first lesson to each is that of peace in believing amidst outward and inward sorrows. It comforts them that mourn (cf. v. 11; Isaiah
61.2,3; 2 Corinthians 1.3, 4). ot—springing from—having its source in— deceit, &c. 4. as— according as; even as. laiowed Greek, "We have been approved on trial," "deemed fit." This word corresponds to "God which 1 would translate, " weariness (so the Greek is translated, 2 Corinthians 11. 27) and travail" (hard labour, <oi7). for —Omitted in the oldest MSS. niglit and day—the Jews reckoned the day from sunset to sunset, so that night is put before day (cf. Acts 20.31). Their labours with their hands for a scanty livelihood had to be engaged in not only by day, but by niglit also, in the intervals between spiritual labours, labouring Greek, " working," viz., at tent-making (Acts 18. 3). because we would not be chargeable Greek, "with a view to not burdening a,ny ot you" (2 Corinthians 11. 9, 10). prcae Ued unto you Greek, "unto and amofng you." Though but " three Sabbaths" are mentioned. Acts 17. 2, these i-efer merely to the time of his preaching to the Jews in the synagogue. When rejected by them as a body, after having converted a few Jews, he turned to the Gentiles; of these (whom he preached to in a place distinct from the synagogue) "a great multitude believed" (Acts 17. 4, where the oldest MSS. read, "of the devout [proselytes] and Greeks a great multitude"); then after he had, by labours continued among the Gentiles fol some time, gathered in many converts, the Jews, pro* voked by his success, assaulted Jason's house, and drove him away. His receiving "once and again" supplies from Philippi, implies a longer stay at Thessaloniea than three weeks (Philippians 4. 16). 10. Ye are witnesses —as to our outward conduct. God—as to our inner motives, liolily—towards God. Justly—towards men. unblamably— in relation to ourselves, behaved ourselves — OreeA-, " were made to he," viz., by Gotl. among you that believe—rather, " before (i. e., in the eyes of) you that believe ;" whatever we may have seemed in the eyes of the unbelieving. As v. 9 refers to their outward occupation in the world; so i'. 10, to their character among believers. 11. every one of yon—in private (Acts 20. 20), as well as publicly. The minister, if he would be useful, must not deal merely in generalities, but must individualize and particularize, as a father—with mild gravity. The Greek is, "His owy\ children." exhorted and comforted — Exhortation leads one to do a thing willingly; consolation, to do it joyfully [Benc.kl] (eh. 5. 14). Even in the former term, "exliortation," tlie Greek includes the additional idea of comforting and advocating one's cause: " encouragingly exhorted." Appropriate in this case, as the Thessalonians were in sorrow, both through persecutions, and also through deatlis of friends (ch. trieth our hearts" below. This approval as to sincerity depends solely on the grace and mercy of God (Acts 9. 15
1 Corinthians 7. 25; 2 Corinthians 3. 5; 1 Timothy 1. 11, 12). not as pleasing—not as persons who seek to please men ; characteristic of false teachers (Gal.itians 1. 10). 5. nsed we flattering -words lit., " become (i. e., have we been found) in (the use of) language of flattery;" the resource of those who try to "please men." as ye know—"Ye know" as to whether \ flattered you ; as to " covetousness," God, the Judge of llie heart, alone can be " my witness." cloak of— i". e., any specious guise under which I might cloak " covetousness." 6. Lit., " Nor of men (have we been found, 5) seeking glory." The "of" here represents a different Greek word from "of" in tlie clause "o/you . . . o/ others." Alford makes the former (Grecft cz) express
abstract ground of the glory; tlie latter (n/jo) the cansrete object from wliich it was to come. Tlie former means originating from; the latter means " on the part of." Many teach heretical novelties, though not for gain, yet for "glory." Paul and his associates were free even from this motive [Grotius] (John 5. 44). we might Ijave been burdensome—i.e., by claiming maintenance (i». 9; 2 Corinthians 11. 9; 12.16; 2Tliessalonians3. 8). As, however, "glory" precedes, as well as " covetousjness," the reference cannot be restricted to the latter, though I think it is not excluded. Tramlate, "When we miglit have borne heavily upon you," by pressing you with 'the weight of self glorifying authority, and witft tlie burden of our sustenance. Thus the antithesis is appropriate in the words following, "But we were gentle (the opposite of ]]ressi}ig weightily) among you" (v. 7). On weig/U being connected with authority, cf. Note, 2 Corinthians 10. 10, "His letters are weighty" (1 Corinthians 4. 21). Alpord's translation, which excludes reference to his right of claiming maintenance ("wlien we might have stood on our (/i:!7'»i7i/"), seems to me disproved by v. 9, which uses the same Greek ivord unequivocally for "chargeable." Twice he received supplies from Philippi whilst at Tliessalonica (Pliilippians 4.16). as tile apostles — i.e., ns being apostles. 7. we were Greek, " we were made" by God's grace, gentle Greek, "mild in Ijearing witli the faults of others" [Tht.mann] ; one, too, who is gentle (though firm) In reproving the erroneous opinions of others (2 Timothy 2. 21). Some of the oldest MBS. read, " we became little children" (cf. Matthew 18. 3, 4). Others support the English Version reading, which forms a better antitlicsis to v. ti, 7, and harmonizes better witli wliat follows; for he would hanlly, in the same sentence, compare himself both to the " infants" or "little children," and to "a nurse," or rather, "suckling mother." Genflencss is tlie fitting characteristic of a nurse. among you— Greek, "in tlie midst of you," i. e., in our intercourse with you being as <y>ic of yimrselves. nurse a tackling mother. Ucr Greek, " henaum children" (cf. t>. 11). So Galatians 4. 19. 8. So— to be joined to "we wore willing" ; "As a nurse cherisheth, &c., so we were willing," &c. (Alkoki).] liut Bknokl, ".So," i.e., seeing (hat ue have tuch ((ffeclion for you. being a/r«>e<.loiia.tAly <U£lrouB 386
4 13). charge*!—" conjured solemnly," Ji'i., " testilying ;" appealing solemnly to you before God. 13. worthy of God — " worthy y>»)(r' (Colossians 1. 10); "worthily of the saints" (llonians 16. 2, Greek); " . . . of the Gosi pel" (Philippians I. 27); " . . . . of the vocation wherewith yo are called" (Ephesians 4. 1). Inconsistency wouUI cause God's name to be "blasphemed among tlie (Jentiles" (Uoinans 2. 24). Tlio Greek article Is emphalical, " Wortliy of thk God who is calling you." hnUt calleil—.So one of tlie oldest MSS. and Vutgate. Other oldest MSS., "Who callclh us." his kingilou* —to be set up at the Iord's coming, glory—tlial ye may share Ills glory (John 17. 22; Colossians 3. 4). 13. For thta cau»»—Seeing ye have had such leacliers (ii. 10, 11, 12)
Why Paul was so long Absent, 1 THESSALONIANS IH. andjjohy he was Desirous to See them.
[Bkkgbi.], " we also (as well as ' all that believe' in Macedonia and Achaia) tiiank God witliout ceasing ('always' ... 'In our prayers,' ch. 1. 2), tliat wlien ye received tlie word of God which ye heard from us (lit., 'God's word of bearing from us,' Romans 10. 16, 17), ye accepted it not as the w">rd of men, but, even as it is truly, tlie word of God." Alfokd omits the " as" ot Bnglish Version. But the "bj" is required by tlie clause, "even as it is truly." "Ye accepted it, not (as) the word of men (which it might times. Their hindrance of the Gospel-preaching to the Gentiles was the last measure added to their continually accumulating iniquity, wliich made them fully ripe for vengeance, for— Greek, "but." "But," they shall proceed no further, for (2 Timothy 3. 8) " the" Divine " wrath. has (sO the Greek) come upon (overtaken unexpectedlj' the past tense expressing the speedy certainty of the divinely destined stroke) them to the uttermost;" not merely partial wrath, but wrath to its full extent, "even to the finishing stroke." [Edmunds.] The past tense implies that the fullest visitation of wratli was already begun. Already in A. D. 48, a tumult had occurred at the Passover in Jerusalem, when about .30,000 (according to some) were slain ; a foretaste of the whole vengeance which speedily followed (Luke 19.43,44; 21.24). 17. But we—Resumed from t>. 13; in contrast to the Jews, v. 15, 16. talcen—rather as Greek, "severed (violently. Acts 17. 7-10) from you," as parents bereft of their children. So "I will not leave you comfortless," Greek, "orpliaiiized" (John 14. ttave been supposed to be), but (as) the word of God, even as U really is." The Greek for the first " received," implies Blmply the hear ug of it; the Greek of the second is "accepted," or " wel omed" it. Tlie proper object of faith, it hence appears, It the word of God, at first oral, then for security against error, written (John 20. 30,31; Romans 15.
4; Galatians 4. dO). Also, that faith is the work of Divine grace, is implied by St. Paul's thanksgiving, effectually worketli also In you that believe—"Also," besides your accepting it with your hearts, it evidences itself in your 18). for a short time—lit., " for the space of an hour." "When we had been severed from you but a very short time (perliaps alluding to the suddenness of his unexpected departure), we the more abundantly (the shorter was our separation ; for the desire of meeting again is the more vivid, the more recent lias been the parting) endeavoured," &c. (Cf. 2 Timothy 1. 4.) He does not hereby, as many explain, anticipate a short separation from them, which would be a false anticipation ; for he did not soon revisit them. The Greek past participle also forbids their view. IS. Wlierefore—The oldest MSS. read, "Because," or "inasmuch as." we would Greek, "we ivished to come;" we intended to come, even I Paul—My fellowmissionaries as well .as myself wished to corae; I can answer for myself that I intended it more than once. His slightly distinguisliing himself here from his fellow-missionaries, wliom throughout this Epistle he associates with himself in the plural, accords with the fact, that Silvanus and Timothy stayed at Berea, when Paul went on to Athens; where subsequently Timothy .joined him, and was thence sent by Paul alone to Thessalonica (ch. 3. lives. It shows its energy in its practical eflects on you ; for instance, working in you patient endurance in trial (v.
14; cf. Galatians 3.5; 5. 6). 14. followers— Gree;, "imitators." Divine working is most of all seen and felt in affliction, in JTudca—Tlie churches of Judea were naturally the patterns to other churches, as having been the first founded, and that on the very scene of Christ's own ministry. Reference to them is specially appropriate here, as the Tliessalonians, witli Paul and Silas, had experienced from Jews in their city persecutions (Acts 17. 5-
9) similar to those which "the churches in Judea" experienced from Jews in that country, in Christ Jesus— not merely " in God ;" for the synagogues of the Jews (one of wliich the Thessalonians were familiar with, Acts 17. 1) were also in God. But the Christian churches alone were not only in God, as the Jews in contrast to the Thessalonian idolaters were, but also in Christ, whicli the Jews were not. of your own coimtrymen—including primarily tlie Jews settled at Thessalonica, from whom the persecution originated, and also the Gentiles there, instigated by the Jews; thus, "fellow-countrymen" (the Greek
1). Satan Iiindcred us—On a different occasion "the Holy Ghost, the Spirit of Jesm" (so the oldest MSS. read). Acts 16. 6, 7, forbad or hindered them in a missionary design ; here it is Satan, acting perhaps by wicked men, some of whom had already driven him out of Thessalonica (Acts 17. 13, 14 ; cf. John 13. 27), or else by some more direct "messeiigerof Satan—a thorn in the flesh" (2 Corinthians 12.7; cf. 11.14). In any event, the Holy Ghost and the providence of God overruled .Satan's opposition to further His own purpose. We cannot, in each case, define whence hindrances in good undertakings arise; Paul in this case, by inspiration, was enabled to say, the hindrance was from Satan. Grotius thinks Satan's mode of liindering .Paul's Journey to Tliessalonica was by instigating the terra, according to Herodian, implies, not the enduring relation of fellow-citizenship, but sameness of country for the time being), including naturalized Jews and native Thessalonians, stand in contrast to the pure "Jews" in Judea (Matthew 10. 3G). It is an undesigned coincidence, that Paul at tliis time was suf Tering persecutions of tiie Jews at Corinth, whence he writes (Acts 18. 5, 6, 12}; naturally his letter would the more vividly dwell on Jewish bitterness against Christians, even as they—(Hebrews
10, 32-31.) There was a likeness in respect to the nation from which both suffered, t.tz., Jews, and ihose tlieir own coimtrymen; in the cause for wliich, and in the evils which, they suf Tered, and also in the steadfast manner in which they guffered them. Such sameness of fruits, afflictions, and experimental characteristics of believers, in all places and at all times, are a subsidiary evidence of tlie truth of the Gospel. 15. the Lord Jesus—rather as Greek, " Jesus THE Lord." This enhances tlie glaring enormity of their Stoic and Epicurean philosophers to cavil, wliich entailed on Paul the necessity of replying, and sodetained him; but he seems to have left Athens leisurely (Acts 17. .83, 34; IS. 1). The Greek for "hindered" is lit., "to cut a trench between one's self and an advancing foe, to prevent his progress;" so Satan opposing the progress of the missionaries. 19. For—Giving the reason lor his earnest desire to see them. Are not even ye in tiie i;resence of Kin, that in killing Jesus they killed the Lord (cf. Acts .3.
14,15). their own—Omitted in the oldest M.S.S. prophet*—(Matthew 21. 3:?-41 ; 2:?. 31-37; Luke 13. 33.) persecuted us—ra Uier as Gree/c (see Afaj-firm), " By persecution drove us out" (Luke 11. 49). please not God i. e., they do not make'it their aim <o please God. He implies that with all their boast of being God's peculiar people, they all the while are "no pleasers of God," as certainly as, by the universal voice of the world, which even tliemselves cannot contradict, they are declared to be perversely " contrary to all men." Joshphu.s, Apion, 2. 14, represents one calling them "Atheists and Misanthropes, the dullest of barbarians;" and Tacitu.s, Histories, H. H, "They have a hostile hat red. of all other men." However, the contrariety. . . Clirlst—" Christ" is omitted in the oldest MSS. Are not even ye (viz., among others; the "even" or "also," implies that not they alone will be his crown) our hope, joy, and crown of rejoicing before Jesus, wlien He shall come (2 Corinthians 1. 14; Philippians 2. 10; 4.1)? The "hope" here meant is his hope (in a lower sense), that these his converts might be found in Christ at His advent (ch. 3. 13). Paul's chief" hope" was Jesus Christ (1 Timothy 1. 1). 30. Emphatical repetition with increased force. Who but ye and our other converts are our hope, &.C., hereafter, at Christ's coming? For it is ye who ABB now our glory and joy. to all men here meant is, in that they " forbid us to speak to the Gentiles that thej* may be saved" (v. 1(1). 16. Forbidding— (Vw/;, " Hindering us from sjieaking," &c. to fill up their gins nlway—Tending thus "to the filling up (the fall measure of. Genesis 15. 18; Daniel 8. 23; Matthew
CHAPTER III.
Ver. 1-13. Proof of his Desire after them in hu HAVING Sent Timothy : His Joy at the TiDinot 387
23. 32) their sins at all times," i. e., now as at all fornix-
Paul Testifielh his Love to the Thessalonians, 1 THESSALONIANS III. and Rejoices Heartily in their Well-doinif-
BRorcnx back Concernimg their Faith and ChaBITY: Prayers for them. 1. AVherefore—because of our earnest love to you (ch. 2. 17-20). forbear—"endure" the suspense. The Greek is lit. applied to a watertight vessel. When we could no longer contain ourselves in our yearning desire for you. left at Athens Hlone—.See nij' Introon the mission already, before Paul went to Athens: hence the " we," v. 1 {yote). to know—to learu the state of your faith, whether it stood the trial (Colossiaiis 4. 8). lest . . . have tempted . . . and . . . be—The indicative is used in the former sentence, the subjunctive In the latter. Translate therefore, " To know . . . ivhether Imply the tempter have tempted you (the Indicative implying that he supposed such was the case), and test (in that case) our labour may prove to be in vain" (cf. Galatians 4. 11). Our labour in preaching would in that case be vain, so far as ye are concerned, but not as concerns us so far as duction. This implies that he sent Timothy /)-o?n Athens, whither the latter had followed him. However, the "we" favours Alford"s view that the determination to send Timothy was formed during the hasty consultation of Paul, Silas, and Timothy, previous to his departure from Berea, and that then he with them " resolved " to be " left alone" at Athens, when he should arrive there: Timothy and Silas not accompanying him, but remaining at Berea. Thus the "I," t'. 5, will express that the act of sending Timothy, when he arrived at Athens, was Paul's, whilst the determination that Paul should be left alone at Athens, was that of the brethren as well as himself, at Berea, whence he nses, i'. 1, "we." The non-mention of rye have sincerely laboured (Isaiah 49. 4; 1 Corinthians 3.
8). 6. Join "now" with "come:" "But Timotheus havingi«.«i jioty come from you unto us." [Alford.] Thus it appears (cf. Acts 18. 5) Paul Is writing from Corinth, your faith and charity—(ch. 1. 3; cf. 2 Thessalonians 1.
3, whence it seems their faith subsequently increased still more.) Faith was the solid foundation : charilyX\\e cement which held together the superstructure of their practice on that foundation. In that charity was included their "good (kindly) remembrance" of their teachers, desiring greatly Greek, " having a yearning desire for." we also—The desires of lovijig friends for one another's presence are reciprocal. 7. over you—in respect to you.- In —in the midst of: notwithstanding "all our distress (Greek, 'necessity ') and affliction," viz., external (rials at Corinth, whence Paul writes (cf. v. 6, with Acts 18. .5-10). 8. now—as the case is; seeing ye stand fast. We live we flourish. It revives us in our aftliction to hear of your steadfastness (Psalm 22. 26 ; 3 John 3. 4) If—Implying that the vivid joy which the missionaries "now" feel, will continue \{ the Thessalonians continue steadfast. They still needed exhortation, v. 10; therefore he subjoins the conditional clause, " if ye," &c. (Phillppiaus 4. 1). 9. what— Silas at Athens implies, that he did not follow Paul to Athens as was at first intended; but Timothy did. Tims the history. Acts 17. 14, 15, accords with the Kpistle. The word "left behind" (Greek) implies, that Timothy had been with him at Athens. It was an act of self-denial for their sakes that Paul deprived himself of the presence of Timothy at Athens, which would have been so cheering to him in the midst of philosophic cavillers; but from love to the Thessalonians, he is well content to be left all ' alone " in the great city. a. minister of God and our fellow-labourer—Some oldest MSS. read, "fellow-workman with God;" others, "minister of God." Tlie former is probably genuine, as copyists probably altered it to the latter to avoid the bold phrase, which, however, is sanctioned by 1 Corinthians 3.9; 2 Corinthians 6.1. English ivhat sufficient thanks? render . . . again—in return for His goodness (Psalm 116. 121. for you—"concerning you." for ail the joy—on account of all the Joy. It was " com-
Vei-sion reading is not well supported, and is plainly compounded out of the two other readings. Paul calls Timothy "our brother" here; but in 1 Corinthians 4. 17, "my fort," V.7, now it Is more, viz., joy. for your sakes—on j'our account, beforeour God—It is a Joy which will bear God's searching eye : a Joy as In the presence of God, not selfseeking, but disinterested, sincere, and spiritual (cf. ch. 2, son." He speaks thus highly of one so lately ordained, both to impress the Thessalonians with a high respect for the delegate sent to them, and to encourage Timothy, who seems to have been of a timid character (1 Timothy 4. 12; 20; John 15. 11). 10. Night and aa.y—(Note, ch. 2. 9.) Night
5.23). "Gospel ministers do the work of God with H\m, for H!m, and under Him." [Edmunds.] ee UxhlisU— Greek, "confirm." In 2 Thessalonians 3. 3, God is said to "staljis the season for the saint's holiest meditations and prayers (2 Timothy 1. 3). praying— connected with, "we joy:" We Joy whilst we pray; or else as Alford, What thanks can ice render to God whilst we pray* The Greek Implies a beseeching request, exceedingly— "more than exceeding abundantly" (cf. Epheslans 3. 20). that which Is lacking—Even the Thessalonians had points in which they needed improvement. [Bengel.] (Luke 17. 5.) Their doctrinal views as to the nearness of Christ's coming, and as to the state of those whohad fallen asleep, and their practice in some points, needed correction (ch. 4. 1-9). Paul's method was to begin by commending what was praiseworthy, and then to correct what was amiss; a good pattern to all admonlshers of others. 11. lish:" He is the true establisher: ministers are His "instruments." concerning— Greefc, "in behalf of," i. e., for the furtherance of yomfaith. The Greek for "comfort"
Includes also the idea "exhort." The Thessalonians in their trials needed both (v. 3; cf. Acts 14. 22). 3. moved— "shaken," "disturbed." The Greek is lit. said of dogs wagging the tail in fawning on one. Therefore Tittmann explains it, "That no man should, amidst his calamities, be allured by the flattering hope of a more pleasant life to abandon his duty." So Elsner and Bengel, "cajoled out of his faith." In afflictions, relatives and opponents combine with the ease-loving heart Itself in flatteries, •which it needs strong faith to overcome, yourselves know—we always candidly told you .so (i>. 4; Acts 14. 22). None but a religion from God would have held out such a trying prospect to those who should embrace it, and yet TYanslate, "^^nyGo(l Himself, even our Father (there being but one article In the Greek, requires this translation, ' He who Is at once God and our Father'), direct," Ac. The "Himself" stands in contrast with "wo" (ch. 2. 18); w« desired to come, but could not through Satan's hindrance; but If God Himself direct our way (as we pray), none can hinder Him (2 Thessalonians 2. 16, 17). It is a remarkable proof of ^;tfl unity of the Father and Son, that in the Greek here, and In 2 Thessalonians 2. 16, 17, the verb Is singular, implying that the subject, the Father and Son, are but one in essential Jieing, not \u mere unity of will. Almost succeed in winning converts. >ve—Christians, ajujolnted tUereun(o—by C4od's counsel (ch. 5. 9). 4. tUnt we sliould Buifer—GrceK, " that we are about (we ai'e sure) to suffer" according to I lie appointment of God {v. 3). even as—" even (exactly) as it both came to pass and ye know:" ye know both that it came to pass, and that we foretold It (cf. John
13. 19). The correspondence of the event to the prediction powerfully confirms faith: "Forewarned, forearmed." [Edmunds.] The repetition of "ye know," so frequently. all the chapters In both Epistles to the Thessalonians are sealed, each with its own prayer (ch. 5. 23 ; 2 Thessalonians
Is designed as an argument, that being forewarned of coming affliction, they should be less readily " moved "
1. 11; 2. 16; .3. 5, 16). [Bengel.] St. Paul does not think the prosperous Issue of .a Journey an unflt subject for prayer (Romans 1. 10; 15. 32). [Edmunds.] His prayer, though the answer was deferred. In about five years afterwards was fulfilled In his return to Macedonia. Vi. TJie "you" in the Greek Is emphatically \mt flr.it; "But" (so the Greek by It. a. For tJ»U cause— Because I know of your "tribulation" having actually begun (v. 4). when I— Greek, "when I «/!.vo{as well as Timothy, who, Paul delicately
Implies, was equally anxious respecting them, cf. "we," for "and ") what concerns "you," whether we come or V. 1), could no longer contain myself" {endure the susnot, "may the Lord make you to Increase and abound In pense). I sent—Paul was the actual sender; hence the "I 'here: Paul, Silas, and Timothy himself had agreed love," &c. The Greek for " Increase " has a more poiitive
An Exhortation to Chastity, 1 THESSALONIANS IV. Brotherly Love, and Quiet Industry. passive slave of lust, which know not God—and so know no better. Ignorance of true religion is the parent of unchastity (Ephesians 4. 18, 19). A people's morals are like the objects of their worsliip (Deuteronomy 7.26; Psalm force ; that for " abound " a more comparative force, "Make you full (supplying " that which is lacking," v. 10) and even abound." "The Lord" may liere be the Holy Spirit; so the Three Persons of the Trinity will be appealed to (cf. v.
115. 8; Romans 1. 23, 24). 6. go beyond—transgress the bounds of rec Utude in respect to his brother, defraud "overreach "[Alfohd]; "take advantage of." [Edmunds.] In any matter—rather as Greek, " in the matter;" a decorous expression for the matter now in question ; the conjugal lionour of his neighbour as a husband, d. 4; u. 7 also confirms this view; the word "brotlier" enhances the enormity of the crime. It is your brother whom you wrong
13), as in 2 Thrssalonlans 3. 5. So the Holy Ghost is called " the Lord " (2 Corinthians 3. 17). " Love" is the fruit of the Spirit (Galatians 5. 22), and His office is "to stablish In holiness" {v. 13; 1 Peter 1. 2). 13. your henrU—which *re naturally the spring and seat of unholiness. before God, even our Patlier—rather, " before Him who is at once God and our Father." Before not merely men, but Him who will not be deceived by the mere show of holi- (cf. Proverbs 6. 27-33). the Lord-the coming Judge (2 Thessalonians 1. 7, 8). avenger—the Righter. of all such — Greek, "concerning all these things ;" in all such cases of wrongs against a neighbour's conjugal honour, testified —Greek, "con,s<an% testified." [Alford.] 7. unto— C^-eefc, " for the purpose of." unto—rather as Greek, " in ;" marking that " holiness " is the element in which our calling ness, i. e., may your holiness be such as will stand His searching scrutiny, coming Greek, "presence," or "arrival." witli all his saiuts—including both the holy angels and the holy elect of men (ch. 4. 14; Daniel 7. 10; Zechariah 14.5; Matthuw 25. 31 ; 2 Thessalonians 1. 7). Thesaints are " His " (Acts !). 13). We must have "holiness" if we are to be numbered with His holy ones or " saints." On "unblamable," cf. Revelation 14.5. This verse (cf. r. 12) shows that "love" is the spring of true "holiness" (Matthew .5. 44-48; Romans 13. 10; C'olossiaus 3. 14). God is He who really " stablishes ;" Timothy and other Uiinisters are but instruments (u. 2) in "stablishing." lias place; in a sphere of holiness. Saint is another name for Christian. 8. desplseth— (Jree/c, "settelh at naught" such engagements imposed on him in his calling, v.7;ln relation to his "brother," v. 6. He who doth so, "sets at naught not man (as for instance his brother), but God " (Psalm 51. 4). Or, as the Greek verb (Luke 10. 16 ; John 12.
48) Is used of despising or rejecting God's minister, it may mean here, "He who despi.seth " or " rejecleth " theseour ministerial precepts, who hath also given niito us—So some oldest MSS. read, but most oldest IMSS. read, "Whc (without 'also') giveth (present) unto you" (not "us"), hla Spirit— Greek, "His own Spirit, the Holy (One) ;" thus emphatically marking " holiness" (v. 7) as the end for which the //o?j/ (One) is being given. "Unto you" in the GreeA, im-
CHAPTER IV.
Ver. 1-18. Exhortations to Chastity; Brotherly Love; Quiet Industry; Abstinence from Undue SokEow FOK Departed Friends, for at Christ's Coming ALL His Saints SHALL, BE Glorified, l. FurtUermore —Greek, "As to what remains." Generally used towards the close of his Epistles (Ephesians 6. 10; Philippians 4. 8). tlien—with a view to the love and holiness (ch. 3. 12, 13) which we have just prayed for inyourbehalf, wenowgive you exhortation, beseech—"ask" as if it were apersonal favour, by—rather as Greek, "in the Lord Jesus;" in communion with the Lord Jesus, as Christian minitters dealing with Christian people. [Edmunds.] as ye . . . received—when we were with you (ch. 2. 13). how Greek, the "how," I. e., the manner, walk and . . . please God plies that the Spirit is being given imto, into (put into youT heart.s), and among you (cf. ch. 2. 9; Ephesians 4. .30). Giveth implies that sanctiflcation is not merely a work once for all accomplished in the past, but a present progressive work. So the Chui'ch of England Catechism, " sanciifteth (present) all the elect people of God." " His own" implies that as He gives you that which is essentially identical with Himself, He expects you should become like Himself (1 Peter 1. 16; 2 Peter 1. 4). 9. brot!»erly love—referring here to acts of brotlierly kindness in relieving distressed brethren. Some oldest MSS. support English Version reading, "YE have;" others, and those the weightiest, read, "We have." We need not write, as ye yourselves are taught, and that by God; viz.. In the lieart by the Holy Spirit (John 6. 45; Hebrews 8. 11 ; 1 John 2. 20, 27). to love —Greek, " with a view to," or "to the end of your loving one another." Divine teachings have their confluence in love. [Bengel.] 10. And indeed Greek, "For even." 11. stiidy to be quiet Greek, "make it your ambition to be quiet, and to do j/our own business." In direct contrast i. e., "and so please God," viz., by your walk; in contrast to the Jews who " please not God " (ch. 2. 15). The oldest M.SS. add a clause here, " even as also ye do walk " (cf. ch.
4. 10; 5. 11). These words, which he was able to say of them with truth, conciliate a favourable hearing for the precepts which follow. Also the expression, "abound more and more,''' implies that there had gone before a recognition of their already in some measure walking so. a. by the Lord Jesns—bj' His authority and direction, not by our own. He uses the strong term "commandments," in writing to this Church not long founded, knowing that they would take it in a right spirit, and feeling it desirable that tliey should understand he spake with Divine authority. He seldom uses the term in writing subsequently, when his authority was established, to other churches. 1 Corinthians 7. 10; 11. 17; and 1 Timothy 1.5(d. to the world's ambition, which is, "to make a great stir," and "to be busybodies" (2 Thessalonians 3. 11, 12). work with your own hands— The Thessalonian converts were, it thus seems, chiefly of the tvorking classes. Their expectation of the immediate coming of Christ led some enthusiasts among them to neglect their daily work, and be dependent on the bounty of others. See end of v. 12. The expectation was right In so far as that the Church should be always looking for Him ; but they were wrong In making it a ground for neglecting their daily work. The evil, as it subsequently became worse, is more strongly reproved (2 Thessalonians 3. 6-12). 13. honestly —In the Old English sense, "becomingly," as becomes your Christian profession; not bringing discredit on it In the eyes of the outer world, as if Christianity led to sloth and poverty (Romans 13. 13 ; 1 Peter 2. 12). them . . , wlthout--outside the Christian Church (Mark 4. 11). have lack of nothing—not have to beg from others for the supply of your wants (cf. Ephesians 4. 28). So far from needing to beg from others, we ought to work and get the means of supplying the need of others. Freedom from pecuniary embarrassment is to be desired by the Christian on account of the liberty which it bestows. 13. The leading topic of Paul's preaching at Thessalonlca having been the coming kingdom (Acts 17. 7), some per* 18, where the subject accounts for the strong expression) are the exception.s. "The Lord " marks His paramount authority, requiring implicit obedience. 3. For—Enforcing the assertion that his "commandments" were " by (the authority of) the Lord Jesus" (t>. 2). Since "this Is the will of God," let it be your will also, fornication —not regarded as a sin at all among the heathen, and so needing the more to be denounced (Acts 15. 20). 4. know —by moral self-control, how to possess his vessel—rather as Greek, "how to acquire (get for himself) his owrt vessel," i. e., that e.ach should have hU own wife so as to avoid fornication (r. 3; 1 Corinthians 7. 2). The emphatical position of "his own" in the Greek, a.nd the use of "vessel" for wife, in 1 Peter 3. 7, and In common Jewish phraseology, and the correct translation "acquire," all justify this rendering. In sanctl Acatlon—(Romans 6. 19; 1 Corinthians
6.15,18.) Thus, "his own" stands In opposition to dishonouring his brother by lusting after his wife (v. 6). honour—(Hebrews 13.4) contrasted with " du Tiojiour their own bodies" (Romans 1. 24). 5. In.the lust— Grcefc, "pas- •lon ;" which implies that such a one is unconscioasly the Excessiie Grief for Ike Dead Forbidden. 1 THESSALUNIANS IV. The Second Coming of Christ.
In Its time and place represents the generation which shall actually survive till His coming (Matthew 2.5. 13; Romans 13. 11; 1 Corinthians 15. 51; James 5. 9; 1 Peter 4. verted it into a cause for fear la respect to friends lately deceased, as if these would be excluded from tlie glory whicli those found alive alone should share. This error
St. Paul here corrects (cf. ch. 5. 10). I would not—All the oldest MSS. and versions have "we would not." My fellow-labourers (Silas and Timothy) and myself, desire that yesiiould not be ignorant, them wli Jcli are asleep—The oldest MS.S. read (present), "them which are sleeping:" the same as "the dead in Christ" (v. 16), to whose bodies (Baniel 12.2, not their souls; Ecclesiastes 12.7; 2 Corinthians 5.8) death is a calm and holy sleep, from which the resurrection sliall awake them to glory. The word "cemetery" means a sleeping-pluee. Observe, tlie glory and chief hope of the Cliurch are not to be realized at death, but at the Lord's coming; one is not to anticipate the other, but all are to be glorifled together at Christ's coming (Colossians 3.4; Hebrews 11.40). Death aflects the mere individual ; but the coming of Jesus the whole Church ; at death our souls are invisibly and individual-
5, 6). The Spirit subs<.'quently revealed by Paul that which is not inconsistent with the expectation here taught of the Lord's coming at any time, i-iz., that His coming would not be until there should be a "falling away first" (2 Thessalonians 2. 2, 3); but as symptoms of this soon appeared, none could say but that still this precursory event might be realized, and so the Lord come in his day. Each successive revelation fills in the details of the general outline first given. So Paul subse<iuently, whilst still looking mainly for the Lord's coming to clothe him with his body from heaven, looks for going to be with Christ in the meanwhile (2 Corinthians 5. 1-10; Philippians 1.6,23; 3.20.21; 4.5). Edmunds well says. The "we" is an affectionate identifying of ourselves with our fellows of all ages, as members of the same body, under the same Head, Christ Jesus. So Hosea 12. 4, " God spake with vs in Bethel," t. p., with Israel. "We did rejoice," ly with the Lord; at Christ's coming the whole Church, witli all its members, in body and soul, shall be visibly and co Uectivelj' with Him. As this is offered as a consot. p., Israel at the Red Sea (Psalm 66. 6). Though neither Hosea, nor David, was alive at the times referred to, yet each identifies himself with those that were present. 16. lilmself—in all the Majesty of His presence in person, not by deputy, descend—even as He ascended (Acts 1. 11). with Greek, "in," implying one concomitant circumstance attending His appearing. sliont—CrreeA:, " signalshout,'' "war-shout." Jesus is represented as a victorious King, giving the word of command to the liosts of heaven in His train for the last onslaught, at His final triumph oversin, death, and Satan (Revelation Ifl. U-21). the voice of . . . archangel—distinct from the "signalshout." Michael is perhaps meant(Jude9; Revelation lation to mourning relatives, the mutual recognition of the saints at Christ's coming is hereby implied. tl>at ye sorrow no», even as ot\\ers— Greek, "the rest;" all the rest of the world besides Christians. Not all natural mourning for dead friends is forbidden : for the Lord Jesus and Paul sinlessly gave way to it (John 11.31,33,35; Philippians 2. 27). But sorrow as tliough there were " no hope," which indeed the heathen had not (Ephesians 2. 12): the Christian Iiope here meant is that of the resurrection. Cf. Psalm 16. 9, 11 ; 17. 15; 73. 24; Proverbs 14. 32, show that tlie Old Testament Church, tliough not having the hope so
12. 7), to whom especially is committed the guardianship of the people of God (Daniel 10. 13). trnmp of God—the trumpet blast which usually accompanies God's manifestation in glory (Exodus 19. 16; Psalm 47.5); here the last of the three accompaniments of His appearing : as the trumpet was used to convene God's people to their solemn convocations (Numbers 10. 2, 10; 31. 6), so here to summon God's elect together, preparatory to their gloribriylU (Isaiah 38. 18, 19), yet had this hope. Contrast CaTULLtrs, 5. 4, "When once our brief day has set, we must Bleep one everlasting night." The sepulchral inscriptions of heathen Thessalonica express the hopeless view taken as to those once dead : as ^schylu.s writes, "Of one once dead there is no resurrection." Whatever glimpses some heathen philosophers had of the existence of the soul after death, they had none whatever of the body (Acts 17.
18, 20, 32). It. For if—Confirmation of his statement, v. fication with Christ (Psalm 50. 1-5; Matthew 24. 31 ; 1 Corinthians 15. 52). shall rlseflrst—previously to the living being " caught up." The " first" here has no reference to the first resurrection, as contrasted with that of "the rest of the dead." Tliat reference occurs elsewhere (Matthew
13, that the removal of ignorance as to the sleeping believers would remove undue grief respecting them. See
V. 13, " hope." Hence it appeals our /lope rests on ouv faith ("if we believe"). "As surely as we all believe that Christ died and rose again (the very doctrine specified as taught at Thessalonica, Acts 17. 3), so aiso will God bring
13. 41, 42, 50; John 5.29; 1 Corinthians 15.23, 24; Revelation
20.5,6), it simply stands in opposition to "then," v. 17. FiKST, "the dead in Christ" shall rise, then the living shall be caught up. The Lord's people alone ifre spoken of here. 17. we which are alive . . . shall be canght lip—after having been "changed in a moment" (1 Corinthians 15. 51, 52). Again he says, "we," recommending thus the expression to Christians of all ages, each generation bequeathing to the succeeding one a continually increasing ohiign lion to look for the coming of the liord. [Edmunds.] together with them— all togetlier: the raised de.id, and changed living, forming one Joint body, in the vlonils— Greek, "In clouds." The same honour is conferred on them as on their Lord. As He was taken In a cloud at His ascension (Acts 1. 9), so at His return with clouds (Uevelation 1.7), they shall be canght up in clouds. The clouds are His and their triumphal chariot (Psalm those laid to sleep by Jesus with Him" (Jesus. So the order and balance of the members of the Cr?-ceA: sentence require MS \o translate). Believers are laid in sleep by Jesus, and 60 will be brought back from sleep with Jesus in His train when He comes. The disembodied souls are not here spoken of; the reference is to the sleeping bodies. The facts of Christ's experience are repeated in the believer's. He died and then rose: so believers shall die and then rise with Him. But in His ease death is the term used, 1 Corinthians 15. 3, 6, &c. ; in theirs, sleep; because His death has taken for tliem the sting from death. The same Hand tliat shall raise them is that which laid tliem to sleep. " Laid to sleep by Jesus," answers to " dead In Clirist" (v. 16). 15. l>y tUe word of tlie Ijord— Greek, " in," i. e., in virtue of a direct revelation from the Lord to me. So 1 Kings 20.35. This is the "mystery," a truth once hidden, now revealed, which Paul shows (1 Corinthians 15. 51, 52). prevent— i. e., anticipate. So far were the early (-'hrislians from regarding their departed brethren as anticipating them in entering glory, that they needed to be assured tliat those who remain to the coming of the Lord "will not anticipate them that are asleep." The "we" means whichever of us are alive and remain unto the coming of tlie Lord. TheSpiril designed that iielievers in each successive age sliould live in continued expe(^tation of the Lord's coming, not knowing but that Wiy.v should be among those found alive at His coming (Matthew 21. 42). It is a sad fall from this blessed hope, that death Is looked for by most men, rather than the coming of our Lord. Kach successive generation
101. 3; Daniel 7. 13). El.i.ico'PT explains the Greek, "robed round b.v upbearing clouds" (Aids to Faith), in the air rather, "info the air;" caught up into the region Just above the e.arth, where tbi' meeting (cf. Matthew 25. 1.6) shall take place between them ascending, and their Lord descending towards the earth. Not that the air Is to be the place of t]\p\r la.'tting abnrle with llim. and so shall we ever he with the Lord-no more parting, and no more going out (Revelation 3. I2>. Ills point being established, that the dead In Christ shall lie on terms of equal advantage with those found alive at Christ's coming, no leaves undefined her*> the other (>vents foretold elsewhere (as not being necessary to his discussion), Christ's reign on earth with His saints (1 Corinthians 6. 2, 3), the final judgment and glorification of His saints lu the new
39U
Suddenness of Christ's Second Coming 1 THESSALONIANS V. a Motive to our Watchfulness. heaven and earth. 18. comfort one another—In your mourning lor the dead (v. 13). therefore, the reference is to the Christian means of being guarded against being surprised by the day of the Lord as a thief in the night. The helmet and breastplate defend the two vital parts, the head and the heart respectively. "With head and heart right, tlie whole man
CHAPTEE V.
Ver. 1-28. The Suddbnnkss of Christ's Coming a Motive fok Watchfulness: Various Precepts : Prayer FOR THEIR liEINQ FOUND BLAMBLESS, BODY, SOUL, AND is right." [Edmunds.] The head needs to be kept from error, the heart from sin. For "the breastplate of righteousness," Ephesians 6. 14, we have here "the breastplate of faith and love :" for the righteousness which is imputed to man for Justification, is "faith working by love" (Romans 4. 3,22-24; Galatians 5. 6). Faith, as the motive within, and love, exhibited In outward acts, constitute the perfection of righteousness. In Ephesians 6. 17 the helmet
Spirit, at Christ's Coming: Conclusion. 1. times— the general and indefinite term for chronological periods, easons—the opportune limes (Daniel 7. 12; Acts 1. 7). Time denotes quantity ; season, quality. Seasons are parts
Of limes, ye have no need—those who watch do not need to be told when the hour will come, for they are always is "salvation;" here, "the hope of salvation." In one aspect "salvation" Is a present possession (John 3. 36; 5. ready. [Bengel.] 3. as a thief In the ntglit—The apos-
24; 1 John 5. 13); In another. It is a matter of hope (Romans 8. '24, 25). Our Head primarily wore the "breastplate of righteousness" and "helmet of salvation," that we might, by union with Him, receive botli. 9. For—Assigning the ground of our " hopes" {v. 8). appointed us tles in this image follow the parable of their Lord, expressins how the Lord's coming shall take men by surprise (Matthew 24. 43; 2Peter3. 10). " The miff Wis wherever there is quiet unconcern." [Bengel.J "At midnight" (perhaps figurative: to some parts of the earth it will be literal night), Matthew 25. 6. The thief not only gives no translate, "set" (Acts 13. 47), In His everlasting purpose of love (ch. 3. 3; 2 Timothy 1. 9). Contrast Romans 9. 22; Jude 4. to— t. e., unto wrath, to ohtain-Greek, "to the acquisition of salvation:" said, according to Bengel, of one saved out of a general wreck, when all things else have been lost: soof the elect saved out of the multitude of the lost (2 Thessalonians 2. 13, 14). Tlie fact of God's "appointment" of His grace "through Jesus Christ" (Ephesians 1. 5), takes away the notion of our being able notice of his approach, but takes all precaution to prevent the household knowing of it. So tlie Lord (Revelation 16. 1)). Signs will precede the coming, to confirm the patient hope of the watchful believer; but the coming itself shall be sudden at last (Matthew '21.32-36; Luke 21. '25-
32,35). Cometh—present: expressing its speedy and awful certainty. 3. they—the men of the world. Verses 5, 6; ch. 4.
13, "others," all the rest of the world save Christians. Peace—(Judges 18.7,9,27,28; Jeremiah 6.14; Ezekiel 18. to "acquire" salvation of ourselves. Christ "acquired (so the Greek for ' purcliased') the Church (and its salvation) with his own blood" (Acts 20. 28) ; each member is said to be appointed by God to the "acquiring of salvation." In the primary sense, God does the work; in the secondary sense, man does it. 10. died for us Greek, "in our behalf." whether we wake or sleep—whetlier we be found at Christ's coming awake, i. e., alive, or asleep, i.e.. In our graves, together—nH of ns together; the living not preceding the dead in their glorification "with Him" at His coming (ch. 4. 13). 11. comfort yourselves Greek, "one another." Here he reverts to the same consolatory strain as in ch. 4. 18. one another—rather as Greek, " Edify (ye) the one the other:" " Edify," lit., " build up," viz., in faith, hope, and love, by discoursing together on such edifying topics as the Lord's coming, and the glory of the saints (Malachi 3. 16). 11. beseech—" Exhort" is the expression in v. 14; here, " we beseech you," as if it were a personal favour (Paul making the cause of the Tliessalonian presby-
10.) then—at that ve)-y moment when they least expect it.
Cf. the case of Belshazzar, Daniel 5. 1-5, 6, 9, 26-28; Herod, Acts 12. 21-23. sudden-" unawares" (Luke 21.34). as travail-"As the labour pang" comes in an instant on the woman when otherwise engaged (Psalm 4S. 6; Isaiah
13. 8). shall not eacape— Greek, " shall not at all escape." Another awful feature of their ruin: there shall be then 110 possibility of shunning it however they desire it (Amos
9. 2, 3; Revelation 6. 15, 16). 4. not In darkness—not in darkness of understanding (/. e., spiritual ignorance) or of the moral nature (i. e., a state of sin), Ephesians 4. 18. that— Greek, "in order that:" with God results are all purposed, that day— Gceefc, "the day:" the day of the Lord (Hebrews 10.25," the day"), in contrast to "darkness." overtake—unexpectedly (cf. John 12. 35). as a thief—The two oldest M.S.S. read, "as (the daylight overtakes) thieves" (Job 24. 17). Old MSS. and Vulr/nte read as English Vei-sion. 5. The oldest MSB. read, " For ye are ters, as It were, his own), know—to have a regard and respect for. Recognize their office, and treat them accordingly (cf. 1 Corinthians 16. 18) with reverence and with liberality in supplying their needs (1 Timothy 5. 17). The Thessalonian Church having Ijeen newly plantecfl, the ministers were necessarily novices (1 Timothy 3. 6), which may have t>een in part the cause of the people's treating them with less respect. Paul's practice seems to have been to ordain elders In every Churcli soon after its establishment (Acts 14. 23). them which labour . . . are over . . . admonish you—Not three classes of ministers, but one, as there is but one article common to the three in the Greek. "Labour" expresses their lal)orious life; "are over you," their pre-eminence as presidents or superintendents ("bishops," i. e., overseers, Philipplans 1. 1, "them that have rule over you," lit., lenders, Hebrews 13. all," &e. Ye have no reason for fear, or for being taken by surprise, by the coming of the day of the Lord : " For ye are all sons (so the Greek) of light and sons of day:" a Hebreiv idiom, Implying that as sons resemble their fathers, so you are in character light (intellectually and morally illuminated In a spiritual point of view), Luke
16. 8; John 12. 36. are not of—i. e., belong not to night nor darkness. The change of person from " ye" to"we" implies this : Ye are sons of light because ye are Christians and we. Christians, are not of night nor darkness. 6. others— GVee/c, " the rest" of the world: the unconverted (ch. 4. 13). "Sleep" here Is worldly apathy to spiritual things (Romans 13. 11 ; Ephesians 5. 14) ; in f. 7, ordinary tleep; in r. 10, death, watch—for Christ's coming, irt., " be wakeful." Thefame Greek occurs 1 Corinthians 15. 34; 2 Timothy 2. 26. be sober—refraining from carnal indulgence, mental or sensual (1 Peter 5. 8). 7. This verse is to be taken in the literal sense. Night Is the time when sleepers sleep, and drinking men are drunk. To sleep by day would imply great indolence; to be drunken by day, great simmelessness. Now, in a spiritual sense, "we Christians profess to be d.ay people, not night people; therefore our work ought to be day work, not night work; our conduct such as will bear the eye of day, and such has no need of the veil of night" [Edmunds]
17; " pastors," lit., shepherds, Ephesians 4. 11); " admonish you," one of their leading functions; the Greek is "put in mind," Implying not arbitrary authority, but gentle, though faithful, admonition (2 Timothy 2. 14,24,25; 1 Peter
5. 3). In the Lord—Their presidency over you is in Divine t/iings; not in worldly affairs, but In things appertaining to the Lord. 13. very hiffhly— Greek, "excendiiig abundantly." for their work's sake—the high nature of their work alone, the furtherance of your salvation and of the kingdom of Christ, should be a sufficient motive to claim your reverential love. At the same time, the word " work," teaches ministers that, whilst claiming the reverence due to their office, it la not a sinecure, but a "work:" cf. "labour" (even to weariness: so the Greek), 391 (v. 6), S. Faith, hope, and love, are the three pre-eminent graces Cch. 1. 3; 1 Corinthians 13. 13). We must not only be awake and sober, but also armed; not only watchful, but also guarded. The armour here Is only defensive; In Ephesians 6. 13-17, also offensive. Here, Paul Giveth Di/cers Precepts. 1 THESSALONIANS V. Hold Fast that which is Good.
V. 12. l»e at pence among yourgelves—The "and" Is not In the original. Let there not only be peace between ministers and their flocks, but also no party rivalries iiraong yourselves, one contending in behalf of some one favourite minister, another In behalf of another (Mark 9. accords with Scripture, as the noble Bereans did (IsalaU
8. 20 ; Acts 17. 11 ; Galatians 1. 8, 9). This precept negatives the Romish priest's assumption of infallibly laying down the law, without the laity having the right, in the exercise of private judgment, to test it by Scripture. LocEB says. Those who are for laying aside reason in matters of revelation, resemble one who should put out his eyot in order to use a telescope, hold fast tliat which Is good Join this clause with the next clause {v. 22), not merely with the sentence preceding. As the result of your " proving all things," and especially all prophesyings, "hold fast (Luke 8.15; 1 Corinthians 11. 2; Hebrews 2. 1) the good, and liold yourselves aloof from every appearance of evil" {" every evil species." [Bengel and Wahl]). Do not accept even a professedly spirit-inspired communication, 60; 1 Corinthians 1. 12; 4. 6). 1*. bret Ureii—This exhortation to "warn (Oreek, 'admonish,' as in v. 12) the unruly (those 'disorderly' persons, 2 Thessalonians 3. 6, 11, who would not work, and yet expected to be maintained, lit., said of soldiers who will not remain in their ranks, cf. ch.
4. U ; also those insubordinate as to Church discipline, in relation to those 'over' the -Church, v. 12), comfort the feeble-minded" (the faint-hearted, who are ready to sink "without hope" In afflictions, ch. 4. 13, and temptations), &c., applies to all clergy aud laity alike, though primarily the duty of the clergy (who are meant in v. 12). support —lit., lay fast hold on so as to support, the weak—spiritif it be at variance with the truth taught you (2 Thessalonians 2.2). TiTTMANN supports English Version, "from every evil appearance" or "semblance." The context, however, does not refer to evil appearances in ourselves which we ought to abstain from, but to holding ourselves alooffrom every evil appearance IN others ; as for instance, in the pretenders to spirit-inspired prophesyings. In many ca.ses the Christian should not abstain from what has the semblance ("appearance") of evil, though really good. Jesus healed on the sabbath, and ate with publicans and sinners, acts which wore the appearance of evil, but which were not to be abstained from on that account, being really good. I agree with Tittmann rather than with Bengel, whom Alford follows. The context favours this sense : However specious be the form or outward appearance of such would-be prophets and their prophesyings, hold yourselves aloof from every such form when ually. St. Paul practiced what he preached (1 Corinthians 9. 22). be patient toward all men—There is no believer who needs not the exercise of patience "toward" him; there is none to whom a believer ought not to sliow
It; many show it more to strangers than to their own families, more to the great than to the humble; but we ought to show it " toward men." [Bengel.] Cf. "the long-sufteriug of our Lord" (2 Corinthians 10. 1; 2 Peter
3. 15). 15. (Romans 12. 17; 1 Peter 3. 9.) unto any man— whether unto a Christian, or a heathen, however great the provocation, follow—as a matter of earnest pursuit. 16,17. In order to "rejoice evermore," we must "pray without ceasing." He who Is wont to thank God for all things as hai)penliig for the best, will have continuous joy. ITheophylact.] Ephesians 6. 18 ; Phillppians 4. 4, it is evil, lit., " Hold yourselves aloof from every evil appearance" or " form." 23. the very God—rather as the Greek, " the God of peace Himself;" who can do for you by His own power what 7 cannot do by all iny monitions, nor you by all your eftbrts (Romans 10. 20 ; Hebrews 13. 20), 6, "Rejoice in the Lord ... by prayer and supplication with thanksgiving;" Romans 14. 17, "in the Holy Ghost;" Romans 12. 12, "in hope;" Acts 5. 41, "in being counted worthy to sxffer shame for Christ's name;" James I. 2, in falling "into clivers temptations." The Greek is, "Pray without intermission:" without allowing prayerless gaps to Intervene between tlie limes of prayer. 18. In every thing—even what seems adverse: for nothing is rfa//^/ so r/2., keep you from all evil, and give you all that is good, sanctify you—for holiness Is the necessary condition of " peace" (Phllippians 4. 6-9). wholly— Greefc, (so that you should be) " perfect in every respect." [Tittmann.] and —t. e., "and so (omit I pray God; not in the Greek) may your . . . spirit and soul and body be preserved," &c. whole—A ditterent Greek word from " wholly." Translate, "Entire;" with none of the integral parts wanting, [Tittmann.] It refers to man in his normal integrity, as originally designed ; an Ideal which shall be attained by the glorilled believer. All three, spirit, soul, and body, each in its due place, constitute man "entire." The "spirit" links man with the higher Intelligences of heaven, and is that highest part of man wliich is receptive of the quickening Holy Spirit (1 Corinthians 15.47). In the unspiritual, the spirit is so sunk under the lower animal (cf. Romans 8. 28; Ephesians 5. 20). See Christ's example (Matthew 15. 36; 20. 27; Luke 10. 21; John U. 41). this— That ye should "rejoice evermore, pray without ceasing, (and) in every thing give thanks," "is the will of God in Christ Jesus (as the Mediator and Revealer of tliat will, observed by those who are in Christ by faitli, cf. Phillppians 3. 14) concerning you." God's wilUs the believer's law. Lachmann riglitly reads commas at tlie end of the three precepts (v. 16,17,18), making "this" refer to all three. 19. Quench not—The Spirit being a holy fire
tlie Spirit is. He burns" [Bengel] (Matthew 3. 11; Acts 2. 3; 7.51). Do not throw cold water on tliose who, under extraordinary inspiration of tlie Spirit, stand up to speak with tongues, or reveal mysteries, or pray In the congregation. Tlie enthusla.stic exhibitions of some (perhaps as to the nearness of Clirist's coming, exaggerating Paul's statement, 2 Thessalonians 2. 2, By spirit), led others (probably the presiding ministers, who had not always Inten treated with due respect by enthusiastic novices, v. 12), from dread of enthusiasm, to discourage the free utterances of those really Inspired, In the Church assembly. On the other hand, the caution soul (which it ought to keep under), that such are termed "animal" (English Version, sensual, having merely the iioc/j/of organized matter, and the soul the immaterial animating essence), having not the Spirit (cf. 1 Corinthians
2. 14; j\'o<e«, 15. 41, 46-48; John 3. 6). The unbeliever shall rise with an animal (soul-animated) ftorf^/, but not like the believer with a spiritual (spirit-endued) body like Christ's (Romans 8. 11). blameless unto—rather as Greek, " blamelessly (so as to be In a blameless state) at the coming of Christ." In Hebreto, "peace" and "wlioUy" (perfect In every respect) are kindred terms; sO that the prayer shows what the title "God of peace" Implies. Benokl takes " wholly" as collectively, all the Thessalonians without exception, so that no one should fail. And " whole" (v. 21) was needed, not to receive "all" pretended revelations as Divine, without " proving" them. ao. prop Uesyingn—whether exercised In Inspired leaching, or In predicting the future. "Despised" by some as beneath "tongues," which seemed most miraculous; therefore declared by Paul to be a greater gift than tongues, though the latter were more showy (1 Corinthians 14. ,")). ai, aa. Some of the oldest MSS. Insert "But." You ought Indeed not to "quench" the manifestations of "the Spirit," nor "despise prophesylngs ;" (entire), indicidually, each one of them entire, wiHi "spirit, soul, and body." The mention of the preservation of tho body accords with the subject (ch. 4. 10). Thbnch better regards " wholly" as meaning " Having i>erfe(^tly attained the moral end," viz., to be a full-grown man in Christ, "Whole," complete, with no grace which ought to be In a Christian wanting. '/J4. Faltlifiil-to His covenant prom- "but," at tho same time, do not take "all" as genuine which professes to be so; "prove (test) all" such nianlfestatlous. The means of testing them existed In the Church, In those who had the "discerning of spirits" (1 Corinthians 12. 10; 14.29; 1 John 4. 1). Another sure test, which wealsohtive, is, to try the professed revelation whether it ises (John 10. 27-2!t; 1 Corinthians 1. 9; 10. 23; Phllippians
1. (!). lie that callctli you—God, the caller of His people, will cause Ills calling not to fall short of its designed end. do It—preserve and present you blameless at the coming
Introduction, 2 THESSALONIANS. Introdtiction,
done at a partlctilar time. The earnestness of his adjuration implies how -solemnly-important he felt this divinelyinspired message to be. Also, as tliis was the first of the Epistles of the New Testament, he makes this the occasion of a solemn charge, that so its being publicly read should be a sample of what should be done in the case of the others, just as the Pentateuch and the Prophets were publicly read under the Old Testament, and are still read in the synagogue. Cf. the same injunction as to the pubof Christ (w. 23; Romans 8. 30; 1 Peter 5. 10). You must not look at the foes before and behind, on the right liand and on the left, but to God's faithfulness to His promises, God's zeal for His honour, and God's love for those whom He calleth. 35. Some oldest MSS. read, " Pray ye aho for (lit., concerning) us ;" make us and our worlc tlie subject of your prayers, even as we have been just praying for you (v. 23). Others omit tlie " also." The clergy need much the prayers of their flocks. Paul makes the same request lic reading of the Apocalypse, the last of the New Testament canon (Revelation 1. 3). Tlie " all" includes women and children, and especially those who could not read it themselves (Deuteronomy 31. 12; Joshua 8. 33-;i5). What Paul commands with an adjuration, Rome forbids under a curse. [Bengel.] Though these Epistles had difficullu the Epistles to Romans, Ephesians, Philippians, Colosftians, Philemon, and 2Corinthians; not so in the Epistles to Timothy and Titus, whose intercessions, as his spiritual sons, he was already sure of; nor in the Epistles to 1 Corinthians and Galatians, as these Epistles abound in rebuke. !4C. Hence Itappears this Epistle was first handed to the elders, who communicated it to "the brethren." boly fclss—pure and chaste. "A kiss of charity" (1 Peter ties, the laity were all to hear them read (1 Peter 4. 11; 2 Peter 3. 10; even the very young, 2 Timothy 1. 5; 3. 15). " Holy" is omitted before " brethren" in most of the old-
6. 14). A token of Christian fellowship in those daj's (cf. Luke 7. 45 ; Acts 20. 37), as it Is a common mode of salutation in many countries. The custom hence arose in the early Church of passing the kiss through the congregation at the holy communion (Justin Martyr, Apology, 1. 65; Apostolic Constitutions, 2. 57), the men kissing the men, and the women the women, in the Lord. So in the .Syrian Church each takes his neighbour's right hand, and gives the salutation, "Peace." 3T. I charge— Greet, " I adjure you." read iiiitu all viz., publicly in the congregation St a particular time. The Greek aorist implies a single act est MSS., though some of them support it. 38. (Note, 2 Corinthians 13. 14.) Paul ends as he began (cL. 1. 1), with "grace." The oldest MSS. omit "Amen," which probably was the response of the Church after the public reading of the Epistle.
The subscription Is a comparatively modern addition. The Epistle was not, as it states, written from Athens, but from Corinth; for it is written in the names of Silas and Timothy (besides Paul), who did not join the apostle befoi*e he reached the latter city (Acts 18. 5).
THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE
THESSALONIANS.
INTRODUCTION.
Its Genuineness Is attested by Poi.YCARp(JSis(o?a ad PMlippenses, sec. 11), who alludes to ch. 3. 15. Justin Marttb, Dialogue with Tryphonen (p. 193. 32), alludes to ch. 2. 3. Iren;eus (3. cli. 7., sec. 2) quotes ch. 2. 8. Clement of Alexandria quotes ch. 3. 2, as Paul's words {Stromata, 1.5., p. 554; Pcedagogus, 1. 17). Tertullian (De Rcsurreciio carnis, ch.24) quotes ch. 2. 1, 2, as part of Paul's Epistle.
Design.—The accounts from Thessalonica;, after the sending of the first Epistle, represented the faith and love of the Christians there as on the increase; and their constancy amidst persecutions unshaken. One error of doctrine, however, resulting in practical evil, had sprung up among them. The apostle's description of Christ's sudden second coming (1 Tliessalonlans 4. 13, &c., and 5. 2), and the possibility of its being at any time, led them to believe it was actually at hand. Some professed to know by " the Spirit" (ch. 2. 2) that it was so; and others alleged that Paul had Bald so when with them. A letter, too, purporting to be from the apostle to that effect, seems to have been circulated among them. (That ch. 2. 2 refers to such a spurious letter, rather than to St. Paul's first Epistle, appears likely from the statement, ch. 3. 17, as to his autograph salutation being tlie mark whereby his genuine letters might be known.) Hence some neglected their daily business and threw them.selves on the charity of others, as if their sole duty was to wait for the coming of the Lord. This error, therefore, needed rectifying, and forms a leading topic of the second Epistle. He in it tells them (ch. 2), that before the Lord shall come, there must first be a great apostasy, and lite Man of 8in must be revealed; and that the Lord's sudden coming is no ground for neglecting daily business; that to do so would only bring scandal on the Church, and was contrary to his own practice among them (ch. 3. 7-9), and that the faithful must withdraw themselves from such disorderly professors (ch. 3. 6, 10-15). Thus, there are three divisions of the Epistle: (1.) Ch. 1.1-12. Commendations of the Thessalonians' faith, love, and patience, amidst persecutions. (2.) Ch. 2. 1-17. The error as to the immediate coming of Christ corrected, and the previous rise and downfall of the Man of Sin foretold. (.3.) Ch. 3. 1-10. Exhortations to orderly conduct in their whole walk, with prayers for them to the God of peace, followed by his autograph salutation and benediction.
Date of Whiting.—As the Epistle is written in the joint names of Timothy and Silas, as well as his own, and as these were with him whilst at Corinth, and not with him for a long time subsequently to his having left that city (cf. Acts 18. 18, with 19.22; indeed, as to Silas, it is doubtful whether he was ever subsequentlj' with Paul), it follows, the place of writing must have been Corinth, and the date, during the one "year and six months" of his stay there, Acts
18.11 {viz., beginning with the autumn of A. D. 52, and ending with the spring of a. d. 54), say about six months after bis first Epistle, early in a. D. 53.
Style.—The style Is not different from that of most of Paul's other writings, except In the prophetic portion of It (ch. 2. 1-12), which Is distinguished from them in subject-matter. As Is usual in his more solemn passages (for instance. In the denunciatory and prophetic portions of his Epistles, e. g., cf. Colossians 2. 8, 16, with v. .3 ; 1 Corinthians 15. 24-28, With «. 8,9; Romans 1. 18, with u. 8, 10), his diction here is more lofty, abrupt, and elliptical. As the formei Epistle dwells mostly on the second Advent in Its aspect of glory to the sleeping and the living saints (1 Thessalonlans4.and
6.) BO this Epistle dwells mostly on It In Its aspect of everlasting destruction to the wicked and him who shall be the final consutnmatlon of wickedness, the Man of Sin. So far was Paul from labouring under an erroneous ImpresslOD U to Christ's speedy coming, when he wrote his first Epistle (which rationalists impute to him), that he had distinctly
PauFt Good Opinion of the 2 THESSALONIAXS L Faith and Patience of the TJtessalonians. told lliein, when he was with them, the same truths as to the apostasy being about first to arise, whicli he now insists upon in this second Epistle {cli. 2.5). Several points of coincidence occur between tlie two Epistles, eonflrmiug the genuineness of the latter. Thus, cf. ch. 3. 2, with 1 Thessalonians 2. 15, 16; again, ch. 2. 9, the Man of Sin "coming after the working of Satan," with 1 Thessalonians 2. 18; 3. 5, where Satan's incipient work as the hinderer of the Gospel, and the tempter, appears; again, mild wariiinr/ is enjoined, 1 Thessalonians 5. U; but, in this second Epistle, when the evil had grown worse, stricter discipline (ch. 3. 6, 14) : " withdraw from" the "company" of such. Paul probably visited Thessalonica on his way to Asia subsequently (Acts 20. 4), and took with him thence Aristarchus and Secundus, Thessalonians: the former became his "companion in travel," and shared with him his perils at Ephesus, also those of his shipwreck, and was his "fellow-prisoner" at Rome (Acts 27.2; Colossians 4. 10; Pliilemon
24). According to tradition he became bishop of Apamea. cruel men they suffer Justly at the hands of God; and they have their evil things here, that they may e.scape condemnation with the world and have their good things hereafter (Luke 16.25; 1 Corinthians 11.32). [Edmunds.] that ye may be counted worthy—expressing the purpose of God's "righteous judgment" as regards you. for which Greek, " in behalf of which ye are also suffering"
CHAPTER I.
Ver. 1-12. Address AND Salutation: Introduction: Thanksgiving for their Growth in Faith and Love, AND for their PATIENCE IN PERSECUTIONS, WHICH ARE A Token for Good Everlasting to them, and for Perdition to their Adversaries at Christ's Coming: Prayer for their Perfection. 1. in God our Father —Still more endearing than the address, 1 Thessalonians (cf. Acts 5. 41; 9. 16; Philippians 1. 29). "Worthy" implies that, though men are justified by faith, they shall be judged "according to their works" (Revelation 20. 12; cf.
1. 1, "in God the Father." 3. from God our Father—So Bome oldest MSS. read. Others omit "our." 3. we are bonnd— Greek, "We owe it as a debt" (ch. 2. 13). They had prayed tor tlie Thessalonians (1 Thessalonians 3. 12) that they might "increase and abound in love;" their prayer having been heard, it is a small but a bounden return for them to make, to thank God for it. Thus, Paul and his fellow-missionaries practise what they preach (1 Thessalonians 5. 18). In 1 Thessalonians 1. 3, their thanksgiving was lor the Thessalonians' "faith, love, and patience;" here, for their eiccedHi(7 growth in faith, &nA for 1 Thessalonians 2. 12; 1 Peter 1. 6, 7; Revelation 20. 4). The "also" implies the connection hetweenthe suffering for the kingdom and being counted worthy of it. Cf. Romans 8. 17,
18. G. seeing (that) It Is a righteous thing—This justifies the assertion above of there being a "rigliteom judgment" iv. 5), viz., "seeing that it is (lit., 'if at least,' 'if at all events it is') a righteous thing with (i. e.. In the estimation of) God" (which, as we all feel, it certainly is). Our own innate feeling of what is just, in this confirms what is revealed, recompense—requite in kind, viz., tribulation to them that trouble you (affliction to those that afflict you); and' to you wlio are troubled, rest from trouble. 7. rest—governed by "to recompense" (v. 6). The Greek is t\\e\v charity abounding, meet— right. " We aie bound," expresses tiie duty of thanksgiving from its subjective side as an inward conviction. "As it is meet," from the lit. relaxation; loosening of the tension which had preceded ; relaxing of the strings of endurance now so tightly drawn. The Gi-eek word for "rest," Matthew 11.28, is disobjective side as something answering to the state of circumstances. [Alford.] Observe the exact correspondence of the prayer (1 Thessalonians 3. 12, "The Lord make you to abound in love") and the answer, "The love of every one of you all toward each other aboundeth" (cf. 1 Thessalonians 4. 10). 4. glory In you —make our boast of you, lit., "in your ease." "Ourselves" implies that not merely did they hear others speaking of tlie Tliessalonians' faith, but they, the missionaries thermelves, boasted of it. Cf. 1 Thessalonians 1. tinct, viz., cessation from labour. Also, Hebrews 4. 9, "A keeping of sabbath." with us— I'iz., Paul, Silas, and Timothy, the writers, who are troubled like yourselves, when—at the time when, &c., not sooner, not later. Avltli ills mighty angels—rather as the Greek, "with the angels of His might," or "power," i. e., the angels who are the ministers by whom He makes His might to be recognized (Matthew 13. 41, 42). It is not their might, but Hl3 might, which is the prominent thought. 8. In flaming Are Greek, " In flame of fire ;" or, as other oldest MSS. read, in fire of flame. Tills flame of fire accompanied His manifestation in the bush (Exodus 3. 2); also His givllig of the law at Sinai (Exodus 19. 18); also it shall accompany His revelation at His advent (Daniel 7. 9, 10), symbolizing His own bright glory and His consuming vengeance against His foes (Hebrews 10. 27; 12. 29; 2 Peter 3.
8, wherein tlie apostle said, their faith was so well known In various places, that he and his fellow-missionaries had no need to speak of it; but here he says, so abounding is their love, coniliined with faith and patience, that he and his fellow-missionaries thenuelves, make It a matter of glorying in the various churches elsewhere (he was now at Corinth in Acliaia, and boasted thereof the faith of the Macedonian cluirclies, 2 Corinthians 10. 15-17; 8. 1, at the same time giving the glory to tlie Lord), not only looking forward to glorying thereat at Christ's coming (1 Thessalonians 2. l(t), but doing so even now. patience—In 1 Thessalonians 1.3, " patience of hope." Here hope is tacit-
7,10). taking lit., " ffii-'urg" them, as their portion, "vengeance." know not God—The Gentiles primarily (Psaira 79.6; Galatians 4.8; 1 Thessalonians 4.5); not of course those involuntarily not knowing God, but those xvilfnUy not knowing Him, as Pharaoh, wlio might have known Ood if he would, but who boasted "I know not the Lord" (Exodus 5. 2); and as the heathen persecutors who might have known God liy the preaciiing of those whom they persecuted. Secondarily, all who "profess to know God but in works deny Him" (Titus 1. 16). obey not the Go»> pel—Primarily the unbelieving ,Tews (Romans 10. 3, 10). Secondarily, all who obey not the truth (Romans 2. 8). Clirlst—Omitted by.some of the oldest M.SS.,aud retained by others. 9. Who— (VrcpA-, "Persons who," &c. destruction from the presence of the lioitl—driven /rtr/row His presence. [Alkord.] The sentence emanating from Him ly implied as tlie ground of their patience; v. 6,7 state the object of their liopo, viz., tlie kingdom for which they suffer, tribulations—/iC, pressures. The Jews were the Instigators of the populace and of the magistrates against Christians (Acts 17. 0, 8). which ye endure— O-ecA:, "are (now) enduring." 5. Which—Your c»ifii«-(ngr these tribulations is a "token of the righteous judgment of God," manifested in your l)elng enabled to endure them, and In your adversaries thereby filling up the measure of their guilt. The ju<lgment is even now begun, hut'its consummation will l)e at the Lord's coming. David (I'salni 73. 1-
14) and .leremiali (12. 1-4) were perplexed at the wicked prospering and tlie godly sufl'erlng. lUit Paul, by the light of the New Testament, makes this fact a matter of in person, sitting as Judge [BENOELl,and driving them far from Him (Matthew 2.5.41; Revelation 6. 16; 12. i4; cf. 1 Peter 3. 12; Isaiah 2. 10, 19; "The presence of the Lord" sonsolatlon. It Is a proof (so the Greek) of the future Judgment, wliicli will set to rights the anomalies of the present state, l)y rewarding tlie niw suR'eriiig saint, and by punlsliliig the persecutor. And ever now "the Judge of all the earth does right" (Genesis 18. 2.5); for the godly are In lliemselves sinful and need chastisement to amend them. What they sul Ter unjustly at ttae hands or 394
Is the source whence the sentence goes forth ; "I lie glory of His power" is the instrument whereby the sentence ts carried into execution. [Edmunds.] But Alford better Interprets the latter clause (seat'. 10), driven "from the manifestatloix of His power in the glorification qf Hit
The Brelhtit Comforled in Persecution. 2 TIIESSALONIAKS II. Exhortation to Steadfastness in the Truth. it. Exhortation to Steadfastne.ss, Introduced with Thanksgiving for thbiu Election uy God. l. Mowrather, "But;" marking the transition from his prayers for them to entreaties to them, we beseech you—or "entreat you." He uses affectionate entreaty lo win thein over to the right view, rather tlian stern reproof, by—rather, " with respect to;" as the Greek for "of" (2 Corinthians 1. 8). our gathering together unto him the consummating or final galliering togetlier of tlie saints to Him at His coming, as announced, Matthew 24. taints." Cast oxU from the presence of the Lord is the idea at tlif root of eternal drtith ; tlie law of evil left to its unrestricted working, witliout one counteracting influence of the presence of God, who is the source of all light and holiness (Isaiali 66. '24 ; Mark 9. 44). 10. "When he shall have come." glorified In Ills saints—as tlie element and n-irror in whicli His glory shall shine brightl3^ (John 17.
10). admired in all them that toelleve Greek, "tliem that believed." Once tliey believed, now they see : they had taken His word on trust. Now His word is made good and they need laitli no longer. With wonder all celestial intelligences (Kpliesians 3. 10) shall see and admire the Redeemer on account of the excellencies which He has wrought in them, because, &c.—Supply for the sense, among whom {viz., tliose who shall be found to have be- 31; 1 Thessalonians 4. 17. The Greek noun is nowhere else found except Hebrews 10. 25, said of the assembling together of believers {or congregational worsliip. Our instinctive fears of the judgment are dispelled by tlie thought of being gathered together unto Him ("even as tlie hen gathei'eth her chickens under her wings"), which ensures our safety. 3. soon—on trifling grounds, witliout due consideration, sliaken lit., tossed as ships tossed by an agitated sea. Cf. for the same image, Ephesians 4. 14. in mind—rather as tiie Greek, "from your mind," i. e., from your mental steadfastness on the subject, troubled This verb applies to emotional agitation; as "shaken" to intellectual, by spirit—by a person professing to have the lieved) 2/o«, too, shall be; "because our testimony unto (so the Greek for ' among') you was believed" (and was not rejected as by those " who obey not the Gospel," v. 8). The early preaching of the Gospel was not abstract discussions, but a teslimony to facts and truths experimentally known (Luke 'M. 4S; Acts 1. 8). Faitfi is defined by Bishop Pearson as "an assent unto truths, credible upon the testimony of God, delivered unto us by the apostles and prophets" (originally delivering their testimony orally, but now in their writings). " Glorified in His saints" reminds us that holiness is glory in the bud; gto'^/ is Imliness manilested. 11. Wherefore Greek, "Wiwi a view to which," viz.. His glorification in you as His saints, also —We not onlj' anticipate the coming glorification of our Lord in His saints, but we also pray concerning [so the Greek) YOU. our God—whom we serve, count you worthy —The prominent position of the "you"' in the Greek makes it the emphatic word of the sentence. May yow be found among the saints whom God shall count worthy of their calling (Ephesians 4. 1)! There is no dignity iu us independent of God's calling of us (2 Timothy 1. sjjirit of prophecy (1 Corintliians 12.8-10; 1 John 4.1-3). The Thessalonians had been warned (1 Thessalonians 5.
20, 21) to "prove" such professed prophesyings, and to "hold fast (only) that which is good." by word—o/ mouth (cf. V. 5, 15); some word or saying alleged to be that of St. Paul, orally communicated. If oral tradition was liable to such perversion in the apostolic age(cf. a similar instance, John 21. 2.'5), how much more iu our age! by letter as from us—purporting to be from us, whereas it is a forgery. Hence he gives a test by which to know his genuine letters (ch. 3 17). day of Christ—The oldest MSS. read, "day of the Lord." is at hand—rather, "is immediately imminent," lit., " is, present;" "is instantly coming." Christ and His apostles always taught tliat the day of the Lord's coming I.S hand; and it is not likely that Paul would imply anything contrary here; what he denies is, that it is so immediately imminent, instant, or present, as to 9). The culling here is not merely the first actual call, but the whole of God's electing act, originating in His "purpose of grace given us in Christ before the world began," and having its consummation in glory, the good pleasure of, &c.—on the part of God. [Bengel.] faith— cn your part. Alford refers the former clause, "good pleasure," &c., also to man, arguing that the Greek for goodness is never applied to God, and translates, "All [i. e., every possible] right purpose of goodness." Wahl, "All tweetness of goodness,'' t. e., impart in full to you all the refreshing delights of goodness. I think that, as in the previous and parallel clause, "calling" refers to God's purpose; and as the Greek for "good pleasure" mostly is used of God, we ought to translate, " fulfil (His) every gracious purpose of goodness" {on your part), i. e., fully perfect in you all goodness according to His gracious purpose. Thus, "the grace of our God," v. 12, corresponds to God's 'good pleasure" here, wliich confirms the English Version, just as " the grace of the Lord Jesus Christ" is parallel to "work of faith," as Christ especially is the object of faith. "The work of faith ;" Greek, " (no article; supply from the previous clause all) work of faith ;" faith manifested by justify the neglect of every-day worldly duties. ChrysOSTOM, and after him Alford, translates, "Is [already] present" (cf. 2 Timothy 2. 18), is a kindred error. But in 2 Timothy 3. 1, tlie same Greek verb is translated "come." Wahl supports this view. Tlie Greek is usually used of actual presence; but is quite susceptible of the translatioti, "is all but present." 3. by any means —Gh'eek, " in any manner." Clirist, in Matthew 24. 4, gives the same warning in connection with the same event. He had indicated three ways (v. 2) in which they might be deceived (cf. otiier ways, v. 9, and Matthew 24. o, 24). ai falling away—rather as the Greek, "lite falling away," or "apostasy," viz., the one of whicli "J told you" before {v. 5), "when I was yet with you," and of whieh the Lord, gave some intimation (Matthew 24. 10-12; Jolin 5.43). that, man of sin be revealed—the Greek order is, "And there have been revealed the man of sin." As Christ was first, in mystery, a.nd afterwards revealed (1 Timotliy 3. 16), so Antichrist (the term used 1 Jolin 2. IS; 4. 3) is fir.st in mystery, and afterwards shall be developed and revealed {vt tfoi'A;, which is its perfected development (James 1.4; cf. Note, I Thessalonians 1. 3). Working reality offailh. with power— GVce:, " in power," i. e., "powerfully fulfil in you" (Colossians 1. 11). 13. the name of our Lord Jesus—Our Lord Jesus m His manifested personality &s the God-man. In you, and ye in him—reciprocal glorification ; cf. Isaiah 28. 0, "The Lord of hosts shall be ... a crown of glory and ... a diadem of beauty unto . . . His people," with Isaiah 02. 3, "Thou (Zion) shall be a crown of glory in tlie hand of the Lord, and a royal diadem," <fec. (John 21. 10; Galatians 1.24; 1 Peter 4.14). The believer's graces redound to Clirlst's glory, and His glory, as their Head, reflects glory on them as tlie members, the grace of our Co«I and the Lord Jesug Christ—There is but one Greek Brtlcle to l)oth, implying the Inseparable unity of God and the Lord Jesus.
7-9). As righteousness found its embodiment in Christ,, "the Lord our righteousness," so "sin" shall have itsembodiment in "the man of sin."' The hindering pow«r. meanwhile restrains its manifestation; when tliat shall be removed, then this manifestation shall tako plaoev The articles, "the apostasy," and "the man of sia," may;, also refer to their being well known as /oretoM by Daniel 7.
8, 25, "the little horn speaking great words against the Most High, and thinking to cliange times and laws ;" and i
11. 36, the wilful king who "sliall exalt and .magnify himself above every God, and sliall spealc marvellous thingsagainst the God of gods; neither shall, lie regard any God." the sou of perdition-a title applied besides to Judas (the traitor, John 17. 12), and to none else. AntU Christ (the second " beast " coming up. o.ut of the earth.), therefore shall at first be " like a lamb, .whilst lie.speaksas a dragon" (Revelation 13.11); "coming in peaoeably and by flatteries," "working deceitfully," but "liis lieart
CHAPTER II.
Ver. 1-17. Correction of their Error as to Christ's IjuckdiateComino. The Apostasy that must Precede
TTie Rcvclaliun of the Man of Sin, 2 TIIESSALOXIANS II. who Sitteih in the Temple of Ood.
John 7). One who, on the destruction of every religion, shall seek to establisli his own throne, and for God's greal truth, "God is man," to substitute his own lie, "Man Is God." [Thench.) nbo-re all 1U.it is called God—(1 Corinthians 8. 5.) The Pope (for inst;<ni-e, Clement VI.) haa even commanded the angels toadinit inlo Paradise, without the alleged pains of purgalor.v, certain souls. Bnl&till this is only a foreshadowing of the Antichrist, who will not, as t lie Pope, act in God's nante, bat ngainst God. or that is woi-shlppcd-Rome here again gives a presage of Antichrist. The Greek is Sebnsmn: and Seba.tttis is the Greek fr>T Angnslns, who was worshipped as the secular ruler and divine vicegerent. The Papacy has risen on the overthrow of C(esar's power. Antichrist shall exalt himself above evei-y object of worsliip, whether on earth as tlie CiEsar, orin heaven as God. Tlie varions prefigurations of Antichrist, Mohammed, Rome, Napoleon, and mixlern shall be asjninst the holy covenant" (Daniol 11. 21, 21. 2S, 30). Seeds <>t "the fii Uing away" soon appear (! Tiiiiolhy i. but the tn)l flevelopinent anil concentration of these anti-Christian element.'* in one person are still to Appear. Contrast the King of Zioii's coming a.s .Ji;srs: (I.) UiKhteousi OT jiisf ; (2.) having .lalvn Uon : (8.> foitijj ; whereas Antichrist is (1.) "The man of (the emlxxlimeiit of) .fin; ('2.) the son of perdition : ezaltini/ tiinifelf above
III! that is worshipped. He is the son of pertlilion, s\s con Rigning many to it, and finally doon)ed to it liiniself (Revelation 17. 8, 11). "He whose essence and inheritance is perdition." [A1,fokd.] As " the fi'«irf/o?H of heaven" is Ihst brought before us in the abstract, then in the concrete, the Kii)(/, the Lord .lesus; so here, first we have (r.
7) "the mystery of iniquity," then "the iniquitous one" (r.
8). Doubtless "the apostasy" of liomanium (the abstract) is one of the greatest instances of the working of the mystery of iniquity, And its blasphemous claims for tlie Tope infidel secularism, contain only aow?, not <.'//, his characteristics. It is the union of all in someone person thatshall form the full Antichrist, as the union in one Person, Jesus, of all the types and prophecies constituted llie full Christ. [OUSIIAUSES.] In the temple of God . . . that he is God—"He will reign a time, times, and half a time " (the concrete) are forerunners of the final concentration of blasphemy in the man of sin, who shall not merely, as the Pope, nsurp God's honour as vicegerent of God, hot oppose God openly at last. 4. Daniel 11.
36, 37 is here referred to. The M-ord.s used there as to Antiochus Kpiphanes, St. Paul implies, shall even be more applicable to the man of sin, who is the New Testament actual Antichrist, a.s Antiochus was the Old Testament typical .\ntichrist. The previous worldkingdoms had each one extraordinary person as its representative head and eml)odiment (tlins Babylon had Nebuchadnezzar, Daniel 2. ;58, etui ; Medo-Persia had Cyras ; Greece had Alexander, and .Vntiochns Epiphanes, the •forerunner of Antichrist) ; so the fourth and last worldkingdom, under which we now live, shall have one final head, the concentrated embmliment of all thesinand Imv- (Daniel 7. '25), i. e., three and a half years, and will sit in the temple at Jerusalem ; tlien the Lord shall come from heaven and caist him into the lake of fire, and shall bring to the saints The times of their reigning, the seventh day of liallowed re.st, and give to Abraham llie promised inheritance." [iHKSJEUB, Adversus IIae.ie.i, 30. 4.] sliowiiig himself—Willi blasphemous and arrogant display (cf. a type, Acts 12. 21-23). The earliest Kalhers unanimously looked for a person.'il Anticliric-t. Two objections exist to Romanism being regarded the Antichrist, though probably Romanism will leave its culmination in him : (1.) So far is Romanism from opposing all that is called Gtxl, that adoration of gotls and lords many (the Virgin Mary and saints) is a leading feature in it; (2.) tlie Papacy has existed for mors than twelve centuries, and yet Christ is not come, whereas the prophecy reganls the final Antichrist as short-lived, and soon going to per lition through th« coming of Christ (Revelation 17. 8, H). Gregory tlie Great declared against tlie patriarch of Constantinople, that whosoever should assume the tit le of " univer.sal bishop" would be "the forerunner of Antichrist." The Papacy fulfilled this his undesigned prophe<^y. The Pope haa been called by his followers, "Our Lord God the Pope;" and at his inauguration in St. IVter's, seated in liis chair upon the high altar, which is treated as his footstool, ho has vividly foreshadowed him who "e.xaltoth himself above all that is called G(xl." An objection fatal to interpreting the temple of Gcxl here as the Cliurch (1 Corinthians 3. 16, 17; 6. 19) is, the apostle wovild never designate the apostate anti-Christian Church " t he tetnple of God." It is liliely that, as Messiah was revealed among the Jews at Jerusalem, so Antimessiali shall appear among tiiem when restored to their own land, anil alter they have rebuilt their /<>»y)?e o« t/crii.w/t'ni. Thus Daniel 11. 41, 45(866 niy notes there), corresponds, "He shall enter theglorloua land (Judea), and he shall plant the tabernacles of bis palaces between the seas In the glorious holy mountain ;" and then (Daniel 12. 1) "Michael, the great prince, shall stand up" to deliver God's people. Cf. J\'ote, Daniel 9. 26, i«!7Kiy.i/ which have been in Pagan and Papal Rome. Rome's final phase will probably be an unholy alliance between idolatrous superstition and godless infidelity. A\nio npposetli «ml exaltoth himself—There is but one Greek .article to both participles.implying that the reason why he ojyposeth himwtf is in order that he may ercttt /limsc'f above, &c. Ai.ford takes the formerclause absolutely, " He that M'ltlistands (Chkist)," e., .\ntichrist (1 .John 2.
IS). As at the conclusion of the Old Testament period, Israel apostate allied Itself with theheathen world-power against Jesus and His apostles (Luke 23. 12; and at TliessaJonica, Acts 17..5-9), and was in righteous retribution punished by the instrnmentnllty of the world-power itself (Jerusalem being destroyed by Rome), Daniel 9. 26, 27; so the degenerate Church (become an "liarlot"), allying
Itself with the godless world-power (the " beast " of Revelation) against vital rellgion(j. c, the harlotsltting on the beast), shall be judged by that world-power which shall be finally embodied in Antichrist (Zechariah 13. 8,!); 14. 2; Revelation 17. 16, 17). In this early Kplstle. the apostate .Jewish Church as the harlot, and Pagan Rome as the beast, form the historical background on whicli Paul di'aws liis proplietlc sketch of the apostasy. In the Pastoral Epistles, which were later, this prophecj' appears In conni'ction with Gnosticism, which had at that time infected the Clinr(rli. The harlot (the apostate Church) Is first to be Judged by the boast (the world-power) and Its kings (Revelation 17. 16); and afterwards the beasts and their allies (with the personal Antichrist at their head, who seems to rise after the Judgment on tlie harlot, or apostate Church) shall be Judgeii by the coming of Jesus Himself (Revelation 19. 20). Antl-Chrlstlan tendencies prodn<'e different Antichrists; these separate Antichrists shall hereafter find their consummation In an Individual exceeding them all in tlie Intensity of his evil clinracter. [AUHKRI.KN.] But Judgment soon overtakes him. He Is necessarily « c?nlil of death, immediately after his ascent ns the fiea.it out of tlie Imttomlvss pit going into perdition iHeyi.'- latlon 17. S, 11). Idolatry of self, spiritual pride, and rel)ellion against (iod, are his characteristics ; as Christ-u'or.ship, hnmilily, and dependence on God, characterize Christianity. He not merely fi.MMwifi Christ's character (ns the " false Chrlsls." Matthew2l. 21), l)ut "opposes" Christ. The Greek
27. Also the king of Assyria, type of AntiehrlsL(Isaiah 14.
12-11). "Lucifer" (a title of Messiah, assumed by Antichrist, Revelation '22. 16); "I will exalt niy throne above the stars of God." " I will sit upon the mmint of the congrngation (i, e., God's place of meeting His people of old, the temple), in the sides of the north (Psalm 48. 2); I will be like the Most High." Revelation 11. 1, 2, "The temple of God. . . the holy city" {viz., .lerusalom, Matthew 4. 5), cf. Psalm 68. 18, 29, referring to a period since Christ's ascension, therefore not yet fulfilled (Isiilah 2. 1-3; Ezeklel, chs.
40.-14. ; Zechariah 14. l»-'20; Malachl 3. 1). "In the temple of God," Implies that It is an iitternal, not an external, enemy which shall assail the Church. Antichrist shall, the ftrst three anil a half years of the prophetical week, keep the covenant, then break it and usurp Divine honours In the midst of the week. Some think Antichrist will be a Jew
Implies one situated on an opposite side (.cf. 1 John 2. 22; 2 39G
The Revelation of the ^fan of Sm, 2 THESSALONIANS 11. who Sitteth in the Temple of Ood.
At all events he will, "by flatteries," bring many, not only of ihe Gentiles, but also of " the tribes " of Israel (so the Greek for "kindreds," Revelation 11. 8, 9), to own him as their long-looked-for Messiah, in the same "city where our Lord was crucified." "Sitteth " liere implies his occupying tlie place cf power and majesty m opposition minion of the world [De BuRGH], just as at His first advent he rushed into open opposition, by taking possession of the bodies of men. "Iniquity,'" Greek, lawlessness; defiant rejection of God's law (cf. Aote, Zechariah 5. 9, 10). "Wickedness'' (translated by the LXX. by the same Greeki meaning "lawlessness," which St. Paul employs here), embodied there as a woman, answers to " the mystery of iniquity," here embodied finally in "the man of sin:" as the former was ultimately banished for ever from the Holy Land to herown congenial soil, Babylon, so iniquity and the man of sin shall fall before Michael and the Lord Himself, wlio shall appear as tlie Deliverer of His people (Daniel 12. 1-3; Zechariah 14. 3-9). Cf. Matthew 12. 43. The Jewish nation dispossessed of the evil spirit, tlie demon of idolatry being cast out through tlie Babylonian captivity, receives ultimately a worse form of tiie evil spirit, Christ-opposing self-righteousness. Also, the Christian Church in course of tlmetalcen pos.session of by the demon of Romish Idolatry, then dispossessed of it by tlie Reformation, then its house "garnished" by hypocrisy, secularity, and rationalism, but "swept empty" of living faith, then finally apostatizing and repossessed by "the man of sin," and outwardly destroyed for a brief time (though even then Christ shall have v/ltnesses for him among both the .lews, Zechariah 13. 9, and Gentiles, Matthew 2S. 20), when C'lirist shall suddenly come (Daniel 11. 32-45; Luke 18.7,8). already—(3 John 9. 10; Colossians 2. lS-23; 1 Timothy 4. 1)—cf. "even now already" (1 John 2. to I£im who "sitteth on the right hana of the Majesty on high" (Hebrews 1. 3), and who shall come to "sit" there where the usurper had sat (Matthew 26. 61).
Jfoie, Daniel 9. 27; Revelation 11. 2, 3, 9, 11. Cf. Ezekiel 28. 2, 3, 6, 9, 10, 13, H, 16, as to Tyre, the type of Anticlirist, characterized by similar blasphemous arrogance. 5. Rcinemlter, &c.—Confuting those who represent Paulas having laboured under error as to Christ's immediate coming when writing his first Epistle, and as now correcting that error. I told you—more than once, lit., " I was telling," or " used to tell." 6. now yc know by my having told you. The power must have been one "known" to the Tliessalonians. what wlthholdetli that which /lo Jrfs him back; "keeps him in check:" the power that has restrained the man of sin from his full and final development, is the moral and conservative influenee of political states [Olshausen]: the fabric of human polit)/ as a coercive power; as " he who now lettetli " refers to tlwse who rule that polity by which the great upbursting of godlessness is keptdown. [Alford.] The " what withholdeth " refers to the general hindrance; "he who now letteth," to the person in whom that hindrance is summed u]\ Romanism, as a forerunner of Antichrist, was thus kept in check by the Roman emperor ({he then representative of the coercive power) until Constantine, having removed the seat of empire to Constantinople, tlie Roman bishop by degrees first raised himself to precedency, then to primacy, and then to sole empire al3ove the secular power. The historical fact from which Paul starts in his predic-
18; 4. 3) as distinguished from " in his own time " of being revealed hereafter. Antiquity, it appears from hence, is not a justification for unscriptural usages or dogmas, since these were " already," even In Paul's time, beginning to spring up: the written word Is the only sure test. "Judaism infecting Christianity Is the fuel; the m.yslery of iniquity is the spark." "It is one and the same impurity diflfusing itself over many ages." [Bejjoei..] only he who now lettelh will ?eZ—The italicized words are not in the Greek. Therefore, translate rather, "Only (t. e., the continuance of the mystery of iniquity-working will be only)\x\\W\ he who now withholde(h (ihe same Greek as in tion, was probably the emperor Claudius' expulsion of tlie Jfws, the representative of the anti-Christian adversary In Paul's day, from Rome, thus " withholding " them In some degree in their attacks on Christianity; this suggested tiie principle holding good to the end of time, and about to find its final fulfilment in the removal of tfie withholding person or authority, whereupon Antichrist in his worst shape shall start up. that he might be Greek, " in order that:" ye know that which keeps him back, in God's purposes, from being sooner manifested, "in order
V. 0) be taken out of the way.." " Only (waiting, Hebrews
10. 13) until he," &c. Then it will work no longer in mystery, hniin open manifestation. S. Translate, "The \A\fless one;" the embodiment of all the godless " lawlessness " which has been working in " mystery " for ages (v.
7): "the man of sin" (r. 3). wliom the Lord—Some of the oldest MSS. read, "the Lord .Jesus." How awful that He whose very name means God-Saviour, should appear as the Destroyer; but the salvation ot the Church requires the destruction of her foe. As the reign of Israel in Canaan was ushered in by judgments on the nations for aposthat he may be revealed in fits own time" (t. e., the time appointed by God to him as his proper time for being manifested), not sooner (cf. Daniel 11. 3.i). The removal of the withholding power will be when the civil polity, derived from the Roman empire, which is to be, in its last form, divided into ten kingdoms (Revelation 17. 3, 11-13), shall, with Its leading representative head for the time Ijeing ("he who now letteth," Greek, " wilhholdcth," as in v. 6), yield to the prevalent godless "lawlessness" witli "the lawless one " as its embodiment. The elect Church and the tasy (for the Canaaniles were origlnaKy worshippers of the true God: thus Melchisedek, liing of Salem, was the "priest of the most high God," Genesis 14.18: Ammon and Moab came from righteous Lot), so the Son of David's reign in ZIon and over tlie whole earth. Is to be ushered
Spirit cannot well be, as De Buugii suggests, the ivilhholdin by judgments on the apostate Christian world, consnme . . . and . . . fleslroy—So Daniel 7. 26, "consume and destroy ;" Daniel II. 45. He shall " consume" him by His mere breath (Isaiah 11. 4; 30. 33): tlie sentence of judgment being the sharp sword that goeth out of His mouth (Revelation 19. 15, 21). Anticlirlst's manifestation and destruction are declared In the same breath ; at his greatest height he is nearest his fall, like Herod his type (Isaiah 1. tngr power meant ; for both shall never l)e wlwlly " iixlien out of the way " (Matthe*' 2S. 20). However, the testi rnony of tlie elect Church, and tlie Spirit in her, aVe the great hindrance to the rise of the apostasy ; ami it is possil)le tliat, though the Lord shall liave a faithful few even then, yet
the full energy of the Spirit in the visible Church, oounroractlng the energy or " working" of " tlie mystery of lawlessness " iiy tlie testimony of the elect, shall have been 60 far " taken out of the way," or set aside, as to admit the manifestation of " tlie lawless one;" and so De liunnii's view ma.y lie right (Luke IS. S; Revelation 11.3-12). This was a iKiwer of which the Thessalonians might easily " know " through Paul's instruction. T. the iny»t«-r>- of lnl«iMlty—tIie counterwork to " the mystery of godliiifss "
21-27; Acts 12. 20-2^). As the advancing fire, whilst still at a distance consumes little insects [Chkysostom] by its mere heat, so Christ's mere approach Is enough to consume Antichrist. The mere "appearance of the coming" of the Lord of glory is sutficient to show to AnlichrUt his perfect nothingness. He Is seized and "cast aliva Into the lake of fire" (Revelation 19.20). So the worldkingdoms, and the kingdom of the beast, give place (1 Timothy 3.10). Anti-Cnristianity Irdcnlly working, as distinguished from Its final o}>en manifestation. "Mystfry" In Scripture means, not what remains always a secret, but that which is for a while hidden, but in due time manifested (cf. Epheslans 3. 4, 5. Satan will resort to that of the Son of man and Uis saints. The Green (or "destroy " means " AnoLtsii " (the same Greek Is so translated, 2 TImotliy 1. 10); i.e., canse every vestige of hini to disappear. Cf. as to Gog attacking Israel anil deto a mode of opposition more conformed to the then im Oiinent " appearing " and " presence" of the Savlonr, and stroye<i by Jehovah (lzekiel 38. and 39.), so as not to lea v« a vi sllge of him. -with the brightness of his comin(— will anticipate HIiq wUh a last effort to maintain the do- S97
The Ducovery of Antichnst, 2 THESSALOJflANS II. before the Day of tht Lord.
Creek, " the manifestation (or appearance) of His presence the first outburst of His advent—tlie first gleam of His preseuoe— is enough to abolish utterly all traces of Antichrist, as darkness disappears before tlie dawning day. JText, liis adherents are " slain with the sword out of His mouth" (Revelation 19.21). BENGEL'sdistlnction between which Anticlirist tells them, appealing to his miracles aa proofs of it (t). 9). Vi. tliey all . . . damned—rather as Oreek, "that all," &c. He liere slates the general proposition which applies specially to Antichrist's adherents. Not all in the Church of Rome, or other anti-Christian systems, shall be damned, but only "all who believed not the truth" when offered to them, " but had pleasure ia unrighteousness" (Romans 1. 32 ; 2. 8). Love of unrigliteousness being the great obstacle to believing the trvih. 13. But—In delightful contrast to the damnation of the lost (v. 12) stands the " salvation" of Paul's converts, are bound—in duty (ch. 1. 3). tUauks to God—not to ourselves, j'our ministers, nor to you, our converts, beloved of the Iiord—Jesus (Romans 8. 37 ; Galatians 2. 20 "tlie appearance of His coming" and the "coming" itself is not justified by 1 Timothy 6. 1^1; 2 Timothy 1. 10; 4.
1, 8; Titus 2. 13, where the same Oreek for appearing (English Version, liere " tlie brightness") plainly refers to the coming itself. The expression, " manifestation (appearing) of His presence," is used in awful contrast to tlie revelation of the wicked one in the beginning of the verse. 9. whose coming—The same Oreek as was used for the Lord's coining {v. 8) or personal "presence," is—in its essen-
Ephesians 5. 2, 25). Elsewhere God the Father is said to love us (u. 16; John 3. 16; Ephesians 2. 4; Colossians 3. 12). Therefore Jesus and the Father are one. from the beginning-" before the foundation of the world" (Ephesians 1.4; cf. 1 Corinthians 2. 7; 2 Timothy 1.9); in contrast to those that shall " worship the beast, whose names are not written in the book of life of the Lamb slain from the foundation of the world" (Revelation 13. 8). Some of tlie oldest M.SS. read as English Version, but other oldest MSS. and Vulgate read, " as first-fruits." The Thessalonians were among the first converts in Europe (cf. Romans 16. 5; 1 Corinthians 10. 15). In a more general sense, tial character, after according to the working ("energy") of Satan, as opposed to the energy or working of the Holy Spirit in the Church {Note, Ephesians 1. 19). As Christ is related to God, so is Antichrist to Satan, his visible embodiment and manifestation: Satan works through him. Kevelation 13.2, "The dragon gave him (the beast) his power . . . seat . . . great authority." lying wonders lit., "wonders" or "prodigies of falsehood." His "power, signs, and wonders," all have falsenood for their base, essence, and aim (John 8. 4-1). [Ai,- FORD.] In Matthew 24. 24 Jesus implies that the miracles shall be real, though demoniac, such mysterious effects of the powers of darkness as we read of in the case of the Egyptian sorcerers, not such as Jesus performed in their character, power, or aim; for they are against the revealed Word, and therefore not to be accepted as evidences of truth ; nay, on the authority of that sure Word of prophecy (here, and Matthew 24. 21), to be known and rejected as wrought in support offalsehood (Deuteronomy it occurs in James 1. 18; Revelation 14. 4; so I understand it here including the more restricted sense, chosen yon —Tlie Oreek is not the ordinary word for "elected," implying His eternal selection; but taken for Himself, implying His having adopierf tliem in His eternal purpose. It is found in the LXX. (Deuteronomy 7.7; 10. 15). through -rather as Oreek, " in sanctiflcation" as the element in the choice to salvation\\a.di place (cf. 1 Peter 1.2), standing in contrast to the " unrighteousness," the element in which Antichrist's followers are given over by God to damnation (v. 12). of the Spirit—wrought by the Spirit who sanctities all the elect people of God, first by eternally consecrating them to perfect holiness in Christ, once for all, next by progressively imparting it. belief of the truth—contrasted with " believed not the truth"
13. 1-3,5; Galatians 1. 8, 9; Revelation 13. 11-15; 19. 20). The same three Oreek words occur for miracles of Jesus (Acts 2.
22, and Hebrews 2. 4); showing tliat as the Egyptian magicians imitated Moses (2 Timothy 3.1-8), so Antichrist tries to imitate Clirist's works as a "sign," ov proof of divinity. 10. fleceivableness—rather as Oreek, "deceit of (to promote) unrighteousness" (v. 12). In—The oldest MSS. and versions omit "in." Translate, "Unto them that are TjenVtmsr" (2 Corinthians 2. 15, 16; 4.3): the victims of him whose very name describes Ills perishing nature, "the son of perdition;" in contrast to j/OJt whom (v. 13) "God hath from the beginning chosen to salvation through sanc- (u. 12). 14. you—The oldest MSS. read, "us." by our Gospel — " thi ougli" the Gospel which we preach, to . . . ^lory—in v. 13 it was "salvation," i. e., deliverance from all evil, of body and soul (1 Thessalonians 5.9); here it is positive good, even "glory," and that "the glory of our Lord Jesus" Himself, which believers are privileged to share with Him (John 17.22,21; Romans 8. 17, '29; 2 Timothy 2.10). 15. Tlierefore—God's sovereign choice of believers, so far from being a ground for inaction on their part, is the strongest Incentive to action and perseverance in it. Cf. the argument, Philippians 2. 12, 13, " Work out your oW7i salvation, Foit it is God which worketh in you," &c. We cannot fully explain this in theory; but to the sincere and humble, the practical acting on the principle is plain. "Privilege first, duty afterwards." [Edmunds.] stand fast—so as not to be "shaken or troubled" (v. 2). hold—so as not to let go. Adding nothing, subtracting nothing. [Bengei,.] The Thessalonians had not held fast his oral instructions, but liaci sullered themselves to be imposed upon by pretended spirit-revelations, , and words and letters pretending to be from Paul (v. 2), to the effect that " the day of the Lord was instantly imminent." traditions — truths deliva-cd %M\ti transmitted orally, or in writing (ch. 3. 0; 1 Corinthians 11.2; Greek,. "traditions"). The Greek verb from which the noun comes, is used by Paul,! Corinlhians 11.23; 15.3. From the </iree passages in which "tradition" is used lu n good sense, Rome has argued for her accumulation of uninspired traditions, virtually overriding God's word, whilst ti_ficationo( the Spirit and belief of tlie truth." because lit., " in requital for ;" in just retribution for their liaving no love for tlie truth which was within their reach (on account of its putting a check on their bad passions), and for their having "pleasure in unrigliteousness" (i'. 12; Romans 1. 18) : they are lost because they loved not, but rejected, the truth which would have saved them, rocelvetl not Greek, " welcomed not;" admitted it not cordially, love of tine truth—not merely love of truth, but love of THE truth (and of Jesus who is the Truth, in opposition to Satan's "lie," v. 9, 11; John 8. 42-41), can aave (Ephesians
4. 21). We are required not merely to assent to, but to Itwe the truth (Psalm 119.97). The Jews rejected Him wlio canieiii His Divine Father's name; they will receive Antichrist coming in /ti* ojyn name (John 5. 43). Their pleasant sin shall prove their terrible scourge. 11. for tliU catisc-Because " they received not the love of the truth." The liest safeguard against error is " the love of the truth." Bhall send—Oreek, "sends," or "is sending;" the "delusion" is already beginning. God Judicially .sends hardness of heart on those who have rejected the trutli, and givas them up in rigliteous judgment to Satan's delusions (Isaiah 0. 9, 10; Romans 1. 24-2(i, 28). They first cast off the love of the truth, then God gives them up to Satan's delusions, then they settle down into " believing the lie :" an awful climax (1 Kings 22. 22, 23; Ezekiel 14. 9; Job 12. 10; Matthew 24. 5, 11 ; 1 Timothy 4. 1). strong delusion— OrecA;, " the poivcrful working of error," answering l)Ut forward as of co-ordinate nulhority with It. She forgets the ten passages (Matthew 15. 2, 3, 0; Mark 7. 3, 5, 8, 9, 13; (lalatians 1. 14 • Colossians 2. 8) stigmatizing nian'suninsj)ired traditions. Not even the apostles' sayings were all inspired (e.g., Peter's dissimulation, Galatians 2.11-14), but only when they claimed to be so, as In their words afterwards embodied in their canonical wrillnga. Oral to the energizing " working of Satan" (v. 9) ; the same expression as is applied to the Holy Ghost's operation In believers: "powerful" or "effectual (energizing) worklug"' (Ephesians 1. 19). believe b lie—rather "the lie" 39S
Pavl Prayeth for the Brethren. 2 THESSALONIANS III. They are Exhorted to Shun Fd Company. fled—by sinners accepting it (Acts 13. 48; Galatians I. 23, Inspiration was necessary In theit case, until the canon of the written Word should be complete; they proved their passession of inspiration by miracles wrought in support of the new revelation, which revelation, moreover, accorded with the existing Old Testament revelation; an additional test needed besides miracles (ef. Deuteronomy 13. 1-6; Acts 17. 11). When the canon was complete, the infallibility of the living men was transferred to the written Word, now the sole unerring guide, .nterpreted by the Holy Spirit. Little else has come down to us by the most ancient and U7iiversal tradition save
24). Contrast "evil spoken of (1 Pe'er 4. 14). as It ia with you—(1 Thessalonians 1. 6; 4. 10; 5. U.) 2. that Ave. . . be delivered from unreasonable . . . men—/ti.,nien out of place, inept, unseemly: out of the ivay bad: more than ordinarily bad. An undesigned coincidence with Acts 18. 5-9. Paul was now at Corinth, where the Jews "opposed themselves" to his preaching: in answer to his prayers and those of his converts at Thessalonica and elsewhere, "the Lord, in vision,'' assured him of exemption from "the hurt," and of success in bringing in "much people." On the unreasonable, out-of-the-way perversity of the Jews, as known to the Tliessalonians, see 1 Thessalonians 2. 15, IG. have not faith—or as Oreel-; "the faith" of the Christian: the only antidote to what this, the all-sufflciency of Scripture for salvation. Therefore, by tradition, we are constrained to cast off all trailition not contained in, or not provable by. Scripture. The Fathers are valuable witnesses to historical facts, which give force to the intimations of Scripture: such as the Christian Lord's day, the baptism of infants, and the genuineness of tlie canou of Scriptui-e. Tradition (in the senoe human testimony) cannot establish a doctrine, but can authenticate a fact, such as the facts just mentioned. Inspired tradition, in St. Paul's sense, is not a supplementary oral tradition completing our written Word, but is "unreasonable and wicked." The Thessalonians, from their ready acceptance of the Gospel (1 Thessalonians 1.
5,6), might think "all" would similarly receive it; but the Jews were far from having such a readiness to believe the truth. 3. faltliful—alluding to " faith " {v. 2): though many will not believe, the Lord (other very old M.SS. read " God ") is still to lie believed in as faitliful to His promises (I Thessalonians 5. 24 ; 2 Timothy 2. 13). Faith on the part of man, answers to faithfulness on the part of God. stabligh you—as he liad praj'ed (ch. 2. 17). Thougli it was on himself that wicked men were making their onset, he turns away from asking the Thessalonians' prayers for HIS deliverance (u. 2: so unselfish was he, even in religion), to express his assurance of their establishment in the faith, and preservation from evil. This assurance thus exactly answers to Iws prayer for them, ch. 2. 17, " Our Lord . . . stablish you in every good word and work." He has before his mind the Lord's Prayer, "Lead us not into temptation, but deliver us from evil:" where, as here, the translation may he, " from the evil one:" the great hi nderer of " every good word and work." Cf. Matthew 13. 19, " the wicked one." 4. we have coiiftdence in the Lord as " faithful " {v. 3). Have confidence in no man when left to himself. [Bengei,.] that j-^e botli do—Some of the oldest MSS. inserta clause, " That ye both have done " before, " and are doing, and will do." He means the majority by "ye," not all of them (cf. v. II ; cli. 1. 3; 1 Thessalonians 3. it is identical with the written Word now complete; then the latter not being complete, the tradition was necessarily in part oral, in part written, and coutiiuied so until, the latter being complete before the death of St. Jolin, the last apostle, the former was no longer needed. Scripture is, according to Paul, the complete and sufficient rule in all that appertains to making "the man of God perfect, thoroughly/ furnistied unto all good works" (2 Tiinotliy 3. 16, 17). It is by leaving St. Paul's God-inspired tradition for human traditions that Rome has become tlie forerunner and parent of the Antichrist. It is striking that, from til is very chapter denouncing Anticlirist, she should draw an argument for her "traditions" by which she fosters ar.M-Christianity. Because the apostles' oral word was as trustworthy as their wri Men word, it by no means follows that tlie oral word of those »to< apostles is as trustworthy as the written word of those wlio were apostles or inspired evangelists. No tradition of ttie apostles except their written word, can ije proved genuine on satisfactory evidence. We are no more hound to accept implicitly the Fathers' interpretations of Scripture, because we accept the Scripture canon on their testimony, than we are bound to accept the Jews' interpretation of the Old Testament, because we accept the Old Testament canon on 6). 5. If " the Lord " be here the Holy Ghost (2 Corinthians
8. 17), the three Persons of the Trinity will occur in this verse, love of Go<l—love to God. patient waiting for Clirist—rather as Greek, " the patience (endurance) of Christ," viz., which Christ showed [Alfokd] (ch. 2. 4; 1 Thessalonians 1. 3). Estius, however, supports English Version (cf. Revelation 1. 9; 3. 10). At all events, this grace, "patience," or persevering endurance, is connected with the "hope" (1 Thessalonians 1. 3, 10) of Christ's coming. In Alfokd's translation we may compare Hebrews 12. I, 2, " Kan w\Vn palieniie {endurance) . . . looking to Jesus . . . who, for the joy that was before Him, endured the cross:" so WE are to endure, as looking for the hope to be realized at His coming (Hebrews 10. 30, 37). C. we command you —Hereby he puts to a particular test their obedience in general to his commands, wh ich obedience he had recognized in V. 4. withdraw lit., to furl the sails: as we say, their testimony, our Epistle—as distinguished from a "letter as from us," v.% viz., tliat purport#to be from us, but is not. He refers to his first Epistle to the Tliessaloniana. IG, 17. lilin Mrlf—by His own might, ascontrasted with our feebleness; ensuring the efficacy of our prayer. Here iorrf Jeifui stands first; in 1 Thessalonians 3. 11, "Gild our Father." which . . . lovetl us—in tlie work of our redemption. Referring tioth to our Lord Jesus (Romans 8.-37; Galatians 2.20) and God our Father (John 3.
16). evcrlastlns consolation—Not transi tory, as worldly cousolatious in trials (Romans 8. 38, 39). This lor all time present, and tlien "good hope" for the future. fALKORD.] through griiee—rather as Greek," ly grace;" to be joined to steer clear of (cf. v. 14). Some had given up labour as though the Lord'sdaj' was immediately coming. He had enjoined mild censure of such in 1 Thessalonians 5. 14, "irar« . . . the unruly;" but now that the mischief had become more confirmed, he enjoins stricter discipline, to " halli given." Grace is the clement ire wliioli tlie gift was made, comfort your hearts—unsettled as you have been through tliose who announced the immediate coming of the Lord, good word and work—The oldest MSS. invert tlie order, " work and word." Establishment viz., withdrawal from their company (cf. 1 Corinthians 5. in these were what the young converts at Thessalonica, needed, not fanatical teaching (cf. 1 Corinthians 15. 58).
11; 2 John 10. 11): not a formal sentence of excommunication, sucli as was subsequently passed on more heinous offenders, as in 1 Corintliians 5.5; 1 Timothy 1. 20f. He says "brother," i.e., professing Christian; for in the case of unprofessing heathen, lielievcrs neede'l not be so strict
CHAPTER III.
Ver. 1-18. He Asks thefb Prayer-s : His CoNrrnRNCE iN them: Phavek fob thk.m: Charges against DisJUDKK/.Y IDLK COXDUCT; HIS OWN EXAMPI-E: COXCI.UD1N« PKAVEE AND SALUTATION. 1. Finally—?t., " As tO wluil remains." may iiave free couriM; lit., " may run ;" (1 Corinthians 5, 10-13). disorde»-ly—St. Paul plainly would not have sanctioned the order of ^lendicanl Friars, who reduce such a "disorderly" and lazy life to a system. Call it not an order, but a burden to the community (BENfiEl.. alluding to the Greek, v. 8, for "be chargeable," tpread rapidly without a drag on the wheels of its course. That the new-creating word may "run" as "swiftly" as the creative word at the flrstd'salm U7. 15). The opposite lit., be a burden), tlic traditiont)ic oral instruction wlilch he had given to them when present (u. 10), and subsequently committed to writing (1 'Thessalonians 4. 11, Is the word of God being " bound" (2 Timothy 2. 9). glorl-
Introduction 1 TIMOTHY. Introduction.
12). wlticli he received of Some oldest MSS. vend, "ye received;" others, " lliey received." Tlie English
4. 1, Implying the sphere wherein such conduct is appropriate and consistent. " We exhort you thus, as miniglera IN Cfirisl. exhorting our people l?J Christ." wMh quietness—quiel industry; laying aside restless, bustling, intermeddling officiousness (v. 11). their own— Brf-=»d earned by them.selves, not another's bread (i'. S). 13. b« not weary—The oldest MSS. read, " Be not cowardly in ;" do not be wanting in strennousness in doing well. Edmunds explains it. Do not culpably neglect to do well, vi2., with patient industry lo do your duty in j-our several callings. In contrast to the "disorderly, not-working busybodies" (». 11 ; cf. Galatians 6. 9). 14. note that man —mark him in your own mind as one to be avoided (v. 6). that he ntny be «8hanied Greek, "made to turn and look into himself, and so be put to shame." Feeling himself shunned by go<lly brethren, he majbecome ashamed of his course. IU. admonish him as a brother —not yet excommunicated (cf. Leviticus 19. 17). Do not shun him in contemptuous silence, but tell him why he
Ycr.sioii reading has no very old authority. 7. li«w ye ouglit to follow lis—how ye ought to live so as to " imit-!te" (so the Greek for "follow") its (of. Xote, 1 Corinlhiaus Jl.l; 1 Thessaloniaiis 1.6). 8. eat nny man's bvead
"eat bread from any man," t. e., live at any oiu;'.s expense. Contrast v. l-', " Eul thf.ik ow.s bread." wvonglit—(Acts 20. .i.) In both Epistles they state they maintained themselves by labour; but in this second
they do so iu order to offer themselves herein as an example to the idle; whereas, in the first, their object in doing so is to vindicate themselves from all imputation of mercenary motives in preacliing the Gospel (I Thessaloniaiis 2. 5, 9). [Kdml'NDS.] Tliey pieaehed gratuitously, thougli they might have claimed maintenance from their converts, labour and travail — "toil and hardship" (.Note, 1 Thessalonians 2. 9). nlgUt aM«l day—Hcarcely allowing time for repose, clinrgeable— G/ et'A-, "a burden," or " burdensome." The Philippiaus did not regard it as n burden to contribute to his support (Pliilippians -J. 1.5, is so avoided (Matthew 18. 15; 1 Thessalonians 5. 14). 16. Lord of peace—Jesus Christ. The same title is given to Him as to the Father, "the God of peace" (Romans 15.33; 16.20; 2 Corinthians 13.11). An appropriate title in the prayer here, where the harmony of the Cliristian community was liable to interruption from the "disorderly." The Greek nrVe\B requires the translation, "Give yon the peace" which it is "His to give." "Peace" outward and inward, here and hereafter (Romans 14. 1"), always—unbroken, not changing with outward circumstances, by all means Greek, "in everyway." Mast of the oldest MSS. read, "in every jilace ;" thus he pi-ays for their peace in all times {" always") anti places. l<ard be with you all —May He bless yon not only with peace, hxtt also with His presence (JIatthew 28. 20). Even the disorderly brethren (cf. V. 15, "a brother") are included in this prayer. 17. The Epistle was written by an amanuensis (perhaps Silas or Timothy), and only the closing salutation written by Paul's "own hand" (cf. Romans 16.22; 1 Corinthians 16, j6), sending to him whilst he was in this very Thessaloiiica (Acts 16. 15,34,40). Many Thessalonians, doubtless, would have felt it a privilege to contribute. Out as he saw some idlers among them who would have made a pretext of his example to justify tliemselves, he waived his right. His reason for the same course at Corinth was to mark how dilferent were his aims from those of the false teachers who sought their own lucre (2 Corinthians 11. 9, 12, IS). It is at the very time and j)lace of writing these Epistles that Paul is expressly said to have u roughl at teiU-mnking with Aquila (Acts IS. 3); an undesigned coincidence. 9.
(1 Corinthians 9. 4-6, Ac. ; Galatians 6. 6.) lo'. For even— translate, "For also." We not only set you the example, but gave a positive "command." comniaiifled Greek imperfect, "We were commanding;" we kept charge of you. would not -wovTs.— Greek, "i* unwilling to work." Eengel makes this to be tlie argument: not that such a one is to have his food withdrawn from him by others; but he proves from the necessity of eating the necessity of working; using this pleasantry, Let him who will not work shoriv himself an angel, i. c, do withovit food as the angels do (but since he cannot do without food, then he ought to be not unwilling to work). It seems to me simpler to take it as a punishment of the idle. Paul often quotes good adages current anjong the jx'ople, stamping them with inspired approval. In the //ei»ei«, Beresliith Rabba, the same saying is found ; an<l in the book Zeror, "He who will not work before tlie sabbatli, must not eat on the sabbath." 11. bnsybmlles—In the Greek the similarity of sound marks the antithesis, " Doing nojie of their own business, yet overdoing in the business of others." Busy about every one's business but their own. " Nature abhors a vacuum;" so if not doing one's own business, one is apt to meddle with his neighbour s bnsine.ss. Idleness is the parent of busybotlies (1 Timothy 5. 13). Contrast 1 Thessalonians 4. U. fi. toy—The oldest MS.S. read, "Ix the Lord Jesus." 8othe Gi-eek, 1 Xlicssalouians
21 ; Colossians 4. 18). Wherever Paul does not subjoin this autograph salutation, we may presume he wrote th« whole Epistle himself (Galatians 6. 11). which—M*ieA autograph salutation. theto Keii—todistinguish genuine Epistles from spurious ones put forth in my name (ch. 2.
2). in evei->- Epistle—Some think he signed his name to every Epistle with his own hand ; but as there is no trace of this in any M.S.S. of all the Epistles, it is more likely that he .itlndes to his writing irith his oirn hand in etosing ever)i Epistle, ftven in those Epistles (Romans, 2 Corinthians, ?jphesians, Philippians, 1 Thessalonians) wherein he does not specify his having done so. so 1 write—so I sign my name: this is a specimen of my hamlu-riting, by which to distinguish my genuine letters from forgeries. 18. He closes every Epistle by praying for gkace to those whom he addresses. Ainen—Omitted in theoldest MSS. It wasdoubtless the response of the congregation after hearing the Epistle read publicly; hence it crept into copies.
The Subscription Is spurious, as the Epistle was written not "from Athens," but from Cori)Uh.
THE PASTORAL EPISTLES OF PAUL THE APOSTLE TO
TIMOTHY AND TITUS.
INTRODUCTION.
OKNtTiNKNESS.—The ancient Church never doubted of their being canonical and written by .St. Paul. They are In the Pescliito-Syriac version of the second century. Muisatohi'.s Eragment on the Canon of Scripture, the close of the second century, acknowledges them as such. IitEN.«;u.s, Adversns Heercses, 1. and 3. 3. 3; 4. 16. 3; 2. 14. 8; 3. 11. 1; 1>
16. 3, quotes 1 Timothy I. 4, 9; 6. 20; 2 Timothy 4. 9-!l ; Titus .3. 10. Clement oir Alexandiua, Stromata, 2. 457; 3. 531, 536; 1. 3'>0, quotes 1 Timothy 4. 1, 20; 2 Timothy, as to deaconesses ; Titus, 1. 12. Tertui.i.ian, De prwscriptione HcereticewHrn, 25. and 6, quotes 1 Timothy 6.20; 2 Timothy 1. 14; 1 Timothy 1.18; C. 13, Ac; 2 Timothy 2. 2; Titus 3.10,11; and Adversus Marcion. Eusebius includes the throe in the " universally ackuowledi;ed " Scripturesi. Also Tukoph400 rntroduetion. 1 TIMOTHY. Introduction, XJ.Vft OF Aotioch (ad Aulolycux, 3. 14), quotes 1 Timothy 2. 1, 2; Titus 3. x and Cattts (in Ecskbti'S, Erclriaftfiral /ftstoi-y, 6. 20) recognizes their authenticity. Clement of Home, in the end of the first century, in his first JCpintle to 0>f(H/'iif/««, eh. 29., quotes 1 Timotliy 2. 8. Ignatius, in the hegiiiningof the second eentury, in EplitJc to Poluearp, see. 6, alludes to 2 Timothy 2. 4. Polycarp, in the beginning of t!>e second CPuXavy [Epistle to Philippians, ch. 4.), olludes to 2 Timothy 2. 4; and in ch. 9. to 2 Timothy 4. 10. Hegisii'PUS, in tlie end of the second century, in Eusebius, Ecclcximtical History, 3. 32, alludes to 1 Timothy 6. 3, 20. Athenagoras, in the end of the second century, alludes to 1 1 iniol hy 6. 16. JCSTIN Maktyk, in the middle of the second century (Dialogtie contra Tri/p/ionen, 47), alludes to Titus
8. 4. The Gnostic Marcion alone rejected these Epistles. The heresies OPix)SED in them form the transition stage from Judaism, in its ascetic form, to Gnosticism, as Biilwequentiy developed. The references to Judaism and legalism are clear (1 Timothy I. 7; 4.3; Titus 1. 10, 14 ; 3.9). Traces of l>eginning Gnosticism are also unequivocal (1 Timothy 1. 4). The Gnostic theory of a twofold principle from the beginning, evil as well as good, appears in germ in I Timothy 4. 3, etc. In 1 Timothy 6. 20 the term Gnosis ("science") itself occure. .\nother Gnostic error, viz., that " the resurrection is past," Is alluded to in 2 Timothy 2. 17,
18. The .ludaism herein opposed is not that of the earlier Epistles, which upheld the law and tried tojoinitwith faith in Christ for justifi<!ation. It tirsf p.issed into that phase of it which appears in the B'pistle to the Colossians, whereby will-worship and angel-worship were superadded to Judiii/.ing opinions. Then a further stage of the same evil appeare in the Epistle to the Philippians 3.2, 18, 19, wherel)y immnrni practice accompanied false doctrine as to the resurrection {cf. 2 Timothy 2. 18, with 1 Corinthians 15. 12, 32, 33). This descent from legality to superstition, and from superstition to god lessness, appeal's more matured in the references to it in these Pastoral Epistles. The false teachers now know not the true use of the law (1 Timothy 1. 7, 8), and further, have put away cjond conscience as well as the faith (1 Timothy 1. 19; 4. 2); sjieak lies in hypocrisy, are corrupt in mind, and regard god Uness as a means of earthly gain (1 Timothy 6. 5; Titus 1. 11) ; overthrow the faith by heresies eating as a canker, saying the resurrection is past (2 Timothy 2. 17, 18), leading captive silly women, ever leartxing yet never knowing the trulli, reprobate as .Tannos and Jambres (2 Timothy 3.
6, 8), defiled, unbelievinr;, professing to know God, b\U in works denying Him, abominable, disobedient, reprobate (Titus 1. 15, 16). This description accords with that in the Catholic Epistles of St. .lohn and St. Peter, and in the Epistle to the Hebrews. This fact proves the later date of these Pastoral Epistles as compared with Paul's earlier Epistles. The .Judaism reprobated herein is tiot that of an earlier date, so scrupulous as to the law; it was r.ow tending to immorality of practice. On the other hand, the Gnosticism opposed in these Epistles is not the nn<i-.7f«/n!c Gnosticism of a later date, which arose as a con.sequonce of the overthrow of .Tudaism hy the destruction of Jerusalem and the temple, but it was the intermediate phase between .Tudaism and Gnosticism, in which the Oriental and Gi'eek elements of the latter were in a kind of amalgam with .ludaism, just jirior to tlie overthrow of Jerusalem.
The directions as to church governors and ministers, "Ijishop-elders, and deacons," are such as were natural for the apostle, in prospect of his own approaching removal, to give to Timothy, the president of the Church at Ephesus, and to Titus, holding the same office in Crete, for securing the due administration of the Church when ha should be no more, and at a time when heresies were rapidly springing up. Cf. his similar anxiety in his address to the Ephesian elders {Acts 2^. 21-30). The Presbyterate (elders; priest is a contraction from presbyter) and Diaconate had existed from the earliest times in the Church (Acts 6. 3; 11. 30; 14. 23). Timothy and Titus, as superintendents ot overseers (so bishop sul)sequeT 'ly meant), were to exercise the same power in ordaining elders at Ephesus which the apostle had exercised in his general supervision of all the Gentile churches.
The peculiarities of modes or thought and expression, are such as the dif Terence ofsulect and circumstances ttl those addressed and those spoken of in these Epistles, as compared with the other Epistles, would lead us to expect. Borne of these peculiar phrases occur also in Galatians, in which, as in the Pastoral Epistles, he, with his characteristic fervour, attacks the false teachers. Cf. 1 Timothy 2. 6; Titus 2. 14, "Gave Himself for us," with Galatians 1. 4; 1 Timothy 1.17; 2 Timothy 4. 18, " For ever and ever," with Galatians 1.5: " Before God," 1 Timothy 5. 21 ; 6. 13; 2 Timothy 2. 14; 4. 1, with Galatians 1. 20: "A pillar," 1 Timothy 3. 15, with Galatians 2. 9: "Mediator," 1 Timothy 2. 5, with Galatians 3. 20: " In due season," Galatians 6. 0, with 1 Timothy 2. 6; 6. 15; Titus 1. 3. Time and place of writing.—The First Epistle to Timothy was written not long after Paul had left Ephesus for Macedon (ch. 1. 3). Now, as Timothy was in Macedon with Paul (2 Corinthians 1. 1) on the occasion of Paul's having passed from Ephesus into that country, as recorded Acts 19. 22; 20. 1, whereas the First Epistle to Timothy contemplates a longer stay of Timothy in Ephesus, Mosheim supposes that Paul was nine months of the " three years" stay mostly at Ephesus (Acts 20. 31) in Macedonia, and elsewhere [perhaps. Crete], (the mention of only " three months" and " two years," Acts 19.8, 10, favours this, the remaining nine months being spent elsewhere); and that during these nine months Timothy, in Paul's absence, superintended the Church of Ephesus. It is not likely that Ephesus and the neighbouring churches should have been left long without church officers and church organization, rules respecting which ai-e given in this Epistle. Moreover, Timothy was still "a youth" (1 Timothy 4. 12), which he could hardly be called cfrter Paul's first imprisonment, when he must have been at least thirty-four years of age. Lastly, in Acts
20. 25, St. Paul asserts his knov Aedge that the Ephesians should not all see his face again, so that 1 Timothy 1. 3 will thus refer to his sojourn at Ephesus, recorded in Acts 19. 10, whence he passed into Macedonia. But the difficulty is to account for the false teachers having sprung up almost immediately (according to this theory) after the foundation of the Church. However, his visit recorded Acts 19. was not his first visit. The beginning of the Church at Ephesus was probably made at his visit a year before (Acts 18. 19-21). Apollos, Aquila and Priscilla, carried on the work (Acts
18. 21-26). Thus, as to the sudden growth of false teachers, there was time enough for their springing up, especially considering that the first converts at Ephesus were under Apollos' imperfect Christian teachings at first, imbued as he was likely to be with the tenets of Phllo of Alexandria, Apollos' native town, combined with John the Baptist's Old Testament teachings (Acts 18. 24-26). Besides Ephesus, from Its position in Asia, its notorious voluptuousness and sorcery (Acts 19. 18, 19), and Its lewd worship of Diana (answering to the Phoenician Ashtoreth), was likely from the first to tinge Christianity in some of its converts with Oriental speculations and Asiatic licentiousness of practices. Thus the phenomenon of the phase of error presented in this Epistle, being intermediate between .Tudaism and later Gnosticism (see aljove), would be such as might occur at an earlin period In the Ephesian Church, as well as later, when we know it had open "apostles" of error (Hevelatlon 2. 2, 6), and Nlcolaitans Infamous in practice. As to the elose connection between this First Epistle and the Second Epistle (which must have been written at the close of Paul's life), on which Alford relies for his theory of making the First Epistle also writti>n at the close of St. Paul's
JXe, the similarity of circumstances, the person addressed being one and the same, and either In Epliesus at the time, Inlrodudion. 1 TIMOTHY. Introduction. or at least connected with Ephesns as its church-overseer, and having heretics to contend with of the same stamp as In the First Epistle, would account for the connection. Tliere is not so great identity of tone as to compel us to adopt the theorj that some years could not have elapsed between the two Epistles.
However, all these arguments against the later date may be answered. This First Epistle may refer not to theflj st organization of the ChurclA under its bishops, or elders and deacons, but to the moral qualiflca Uon.i laid down at a later period for those officers when scandals rendered such directions needful. Indeed, the object for which he left Timothy at Ephesus he states (1 Timothy 1. 3) to be, not to organize the Church for the first time, but to restrain the false teachers. The directions as to tlie choice of fit elders and deacons refers to tlie filling up of vacancies, not to their first appointment. The fact of there existing an institution for Church widows implies an established organisation. As to Timothy's "youth," it may be spoken of comparatively young compared with Paul, now "the aged' fPhilemon 9), and with some of the Ephesian elders, senior to Timothy their overseer. As to Acts 20. 2.5, we know not hut that " all" of the elders of Ephesus called to Miletus " never saw Paul's face" afterwards, as he " knew" (doubtless by inspiration) would be the case, which obviates the need of Alfokd's lax view, that Paul was wrong in this his positive inspired anticipation (for such it was, not a mere boding surmise as to the future). Thus he probably visited Ephesus again (1 Timothy 1.3; 2 Timothy 1. 18; 4. 20, he would hardly have been at Miletum, so near Ephesus, without visiting Ephesus) after his first imprisonment in Rome, though all the Ephesian elders whom he had addressed formerly at Miletus did not again see him. The general similarity of subject and style, and of the state of the Church between the two Epistles, favoui-s the view that they were near one another in date. Also, against the theory of the early date is the difficulty of defining, when, during Paul's two or three years' stay at Ephesus, we can insert an absence of Paul from Ephesus long enougli for the requirements of the case, which imply a lengthened stay and superintendence of Timothy at Ephesus (see, however, 1 Timothy 3. It, on the other side) a.{ter having been "left" by Paul there. Timothy did not stay there when Paul left Ephesus (Acts 19. 22; 20. 1; 2 Corinthians 1. 1). (In 1 Timothy 3. 1-1, Paul says, "I write, hoping to come unto thee shortly but on the earlier occasion of his passing from Ephesns to Macedon he had no such expectation, but had planned to spend the summer In Macedon, and the winter in Corinth, 1 Corinthians 16. 6. The expression " 2HII I come," Ac, 1 Timothy 4. 13, implies that Timothy was not to leave his post till Paul should arrive; tills and the former objection, however, do not hold good against MosHBiM'.s theory.) Moreover, Paul in his farewell address to tlie Ephesian elders prophetically anticipates the rise of false teachers hereafter of their own selves ; therefore this First Epistle, wliich speaks of their actual presence at Ephesus, would naturally seem to be not prior, but subsequent, to the address, i. e., will belong to the later date assigned. In the Epistle to tlie Ephesians no notice is taken of tlie Judfeo-Gnostic errors, whicli would liave been noticed had they been really in existence ; however, they are alluded to in the contemporaneous sister Epistle to Colossians (Colossians 2). Whatever doubt must always remain as to the date of tlie First Epistle, there can be hardly any as to that of the Second Epistle. In 2 Timothy 4. 13, Paul directs Timothy to bring the books and cloak which the apostle had left at Troas. Assuming that the visit to Troas referred to is the one mentioned in Acts 20. 5-7, it will follow that the cloali and parchments lay for about seven years at Troas, that being tlie time that elapsed between the visit and Paul's first imprisonment at Rome: a very unlikely supposition, that lie should have left either unused for so long. Again, when, during his first Roman imprisonment, he wrote to the Colossians (Colossians 4.14) and Philemon (Philemon
24), Demas was with him ; but when he was writing 2 Timothy 4. 10, Demas had forsaken him from love of this M"orld, and gone to Thessalonica. Again, wlien he wrote to the Epliesians, Colossians, Philippians, and Philemon, he had good hopes of a speedy liberation ; but here in 2 Timothy 4. (5-8,' he anticipates immediate death, having been at least once already tried (2 Timothy 4. 10). Again, he is in this Epistle represented as in closer confinement than he was when writing those former Epistles in his first imprisonment (even in the Philippians, which represent him in greater uncertainty as to liis life, he cherished the liope of soon being delivered, Pliitippians 2. 24; 2Timothy 1. lC-18;
2. 9; 4. 6-S, IB). Again (2 Timothy 4. 20), he speaks of having left Trophimus sick at Miletum. This could not have been on the occasion. Acts 20. 15. For Trophimus was with Paul at Jerusalem shortly afterwards (Acts 21. 29). Besides, he would tlius be made to spe.ik of an event six or seven j'ears after its occurrence, as a recent event: moreover, Timothy wns, on that occasion of the apostle being at Miletum, with Paul, and therefore needed not to be informed of Trophimus' sickness there (Acts 20. 4-17). Also, the statement (ch. 4. 20), " Erastus abode at Corinth," implies that St. Paul had shortly before been at Corinth, and left Erastus there ; but Paul had not been at Corinth for several yeai-s before his first imprisonment, and in the interval Timotliy had been with him, so that he did not need to write sul)- sequently about that visit. He must therefore have been liberated after his first imprisonment (indeed, Hebrews 1.'!.
2.3, 24, expressly proves that the writer was in Italy and at liberty), and resumed his apostolic journeyings, and been Imprisoned at Rome again, whence shortly before his death he wrote Second Timothy.
EtTSEBiu.s, Chronicles, anno 20S3 (beginning October, A. D. G7), says, "Nero, to his other crimes, added the persecution of Christians: under him the apostles Peter and Paul consummated their martyrdom at Rome." So Jerome, C«<rt/oo'i/« Scriptoi~iim Ecclesiaslicoriim, " In the fourteenth year of Nero, Paul was l>pheaded at Riime for Christ's sake, on the same day as Peter, and was liuried on tlie Ostlan Road, in the thirty-seventh year after the death of our Lord." Ai.ford reasonably conjectures the Pastoral Epistles were written iie.ar this date. The interval was possibly filled up (so Clement of Rome states that Paul preached as far as "to the extremity of the west") liy a journey to Spain (Romans 15. '24, 2S), according to his own original intention. Mukatori'S Fragment on the Canon (abont 170
A. n.) also alleges Paul's Journey into Spain. So EtjSEBiu.s, Ciikysostom, .and Jehome. Be that as it may, he seems shortly before liis second imprisonment to have visited Ephesus, where a new body of elders governed the Church (Acts 20. 25), say in the latter end of Wi A. D., or beginning of (i7. Supposing him thirty n t his conversion, he would now be upwards of sixty, and older in constitution tlian in years, tlirougli continual hardship. Even four years before he called himself " Paul the aged " (Philemon 9).
.From Ephesus he went into Macedonia (1 Timothy 1. 8). Ho may have written the First Epistle to Timothy from that country. But his use of " went," not "came," in 1 Timothy 1. 3, " When I went into Macedonia," implies he was not there when writing. Wherever he was, he writes uncertain how long he may bo detained from coming to Timothy (1 Timothy 3. 14, 15). BiKK.s shows the proliabllity that ho wrote from Corinth, between which city and Ephesns tUo communication was rapid and easy. His (!ourse, as on both former occasions, was from Jfiicedon to Corinth. He finds n coincidence between 1 TImoth.y 2. 11-11, and 1 (Corinthians II. 31, as to women being si lent in Church ; and 1 Tl inothy
5. 17, IS, and I f;()rint lilans !). 8-10, as to the maintenances of ministers, on the same principle as the Mosalclaw, thatthe r.s should not he mu/./.led tliat treadcth out the corn ; and 1 Timotliy 5. 19, '20, and 2 Corinthians 13. 1-1, as to olinrKOft
Tntroduction. 1 TIMOTHY, Inlroduetvyn, Rgainst elders. It would be natural for the apostle in the very place where these directions had been enforced, to reproduoft them in his letter.
The date of the Epistle to Titus must depend on that assigned to First Timothy, with which it is connected in subject, phraseology and tone. Tliere is no difficulty in the Epistle to Titus, viewed by itself, in assigning it to tlie earlier date, viz., before Paul's first imprisonment. In Acts 18. 18, 19, Paul, in journeying from Corinth to Palestine, for soma cause or other landed at Ephesus. Now we find (Titus 3. 13) that Apollos in going from Epliesus to Corinlli was to touch ai Crete (whicli seems to coincide witli Apollos' journey from Ephesus to Corinth, recorded Acts 18. 24. 27 ; 19. 1) therefoi-e it is not unlikely that Paul may have taken Crete similarly on his way between Corinth and Ephesus ; or, perhaps been driven out of his course to it in one of his three shipwrecks spoken of in2 Corintiiians 11. 25, 26 ; this will account for his taking Ephesus on his way from Corinth to Palestine, tliough out of liis regular coarse. At Epliesus Paul may have written the Epistle to Titus [Hca] ; there he probably met Apollos, and gave the Epistle to Titus tohis charge, before his departure for Corinth by way of Crete, and before the apo Stle's departure for Jerusalem (Acts 18. 19-
21, 24). Moreover, on Paul's way back from Jerusalem and Antioch, he travelled some time in Upper Asia (Acts 19. 1), and it was then, probably, that his intention to "winter at Nicopolis" was realized, there being a town of that name between Antioch and Tarsus, lying on Paul's route to Galatia (Titus 3. 12). Tlius, First Timotliy will, in tliis theory, be placed two and a half years later (Acts 20. 1 ; cf. 1 Timothy 1. 3). Alfokd's argument for classing the Epistle to Titus with First Timothy, as written after Paul's first Roman imprisonment, stands or falls with his argument for assigning First Timothy to that dale. Indeed, Huo's unobjectionable argument for the earlier date of the Epistle to Titus, favours the early date assigned to First Timothy, which is so much akin to it, if other arguments be not tliought to counterbalance this. The Churcli of Crete had been just founded (Titus 1. 5), and yet the same herees are censured in it as in Epliesus, which shows that no argument, such as Alford alleges against the earlier date of First Timotliy, can be drawn from them (Titus 1. 10, 11, lo, hi ; 3. 9, 11). But vice versa, if, as seems likely from the arguments adduced, the First Epistle to Timothy be assigned to the later date, the Epistle to Titus must, from similarity of style, belong to tlie same period. Alford traces Paul's last journey before his second imprisonment thus : To Crete (Titus 1. 5), Miletus (2 Timothy 4. 20), Colosse (fultilliug his intention, Philemon 22), Ephesus (1 Timothy 1.3; 2 Timothy 1. 18), from which neighbourhood he wrote the Epistle to Titus; Troas, Macedonia, Corinth (2 Timothy 4. 20), Nicopolis (Titus 3. 12) inJSpirus, where he bad intended to winter ; a place in wliich, as being a Roman colony, he would be free from tumultuary violence, and yet would be more open to a direot attack from foes in the metropolis, Rome. Being known in Rome as the leader of the Christians, he was probably [Alford] arrested as implicated in causing ihe Are in 64 a. d., attributed by Nero to the Christians, and was sent to Home by the Duuravirs of Nicopolis. There he was imprisoned as a common malefactor (2 Timothy 2. 9) ; his Asiatic friends deserted him, except Onesiphorus (2 Timothy 1. 16). Demas, Crescens, and Titus, left him. Tychicus lie had sent to Ephesus. Luke alone remained with him (2 Timothy 4. 10-12). Under these cii'cumstauces he writes the Second Epistle to Timothy, most likely whilst Timothy was at Ephesus (2 Timothy 2. 17 ; cf. 1 Timothy 1. 20; 2 Timothy 4. 13), begging him to come to him before winter (2 Timothy 4. 21), and anticipating his own execution soon (2 Timothy 4. 6). Tychicus was perhaps the bearer of the Second Epistle (2 Timothy 4. 12). His defence was not made before the emperor, lor the latter was then in Greece (2 Timotliy 4. 16, 17). Tradition represents tliat he died by the sword, wliicli accords with the fact that his Roman citizenship would exempt him from torture; probably late in 67 a. d., or 68 a. d., the last year of Nero.
Timothy is first mentioned. Acts 16. 1, as dwelling in Lystia (not Derbe, cf. Acts 20. 4). His mother was a Jewess nanaed Eunice (2 Timothy 1. 5); his father, "a Greek" (i. e., a Gentile). As Timothy is mentioned as "a disciple " in Acts 16. 1, he must have been converted before, and this by St. Paul (1 Timothy 1. 2), probablj' at his former visit to Lystra (Acts 14.6); at the same time, probably, that his Scripture-loving mother, Eunice, and grandmother, Lois, were converted to Christ from Judaism (2 Timothy 3. 14, 15). Not only the good report given as to him by the brethren of Lyslra, but also his origin, partly Jewish, partly Gentile, adapted him specially for being St. Paul's assistant in missionary work, labouring as the apostle did in each place, firstly among the Jews, and then among the Gentiles. In order to obviate Jewish prejudices, he first circumcised hiin. He seems to have accompanied Paul in his tour through Macedonia; but when the apostle went forward to Athens, Timothy and .Silas remained in Berea. Having been sent back by Paul to visit the Thessalonian Church (1 Thessalonians 3. 2), he brought his report of it to the apostle at Corinth (1 Thessalonians 3. 6). Hence we find his name joined with St. Paul's in the addresses of both tlie Epistles to Thessalonians, which were written at Corinth. We again find him "ministering to" St. Paul during the lengthened stay at Ephesus (Acts 19. 22). Thence he was sent before Paul into Macedonia and to Corinth (1 Corinthians 4. 17; 16. 10). He was with Paul when he wrote the Second Epistle to Corinthians (2 Corinthians 1. 1) ; and the following winter in Corintli, when Paul sent from fhence his Epistle to Romans (Romans 16. 21). On Paul's return to Asia through Macedonia, he went forward and waited for the apostle at Troas (Acts 20. 3-.5). Next we find him with Paul during his imprisonment at Rome, when the apostle wrote the Epistles to Colossians (Colossians 1. 1), Philemon (Philemon 1), and Pliilippians (Philippians 1. 1). He was imprisoned and set at liberty about the same time as the writer of the Hebrews (Hebrews 13. 2S). In the Pastoral Epistles, we find him mentioned as left by the apostle at Ephesus to superintend the Church there (1 Timothy 1. 3). The last notice of him is in the request wliich Paul makes to him (2 Timothy 4. 21) to " come before winter," i. e., about 67 A. D. [Alfobd.] Eusebius, Ecclesiiantical History, 3. 42, reports that he was first bishop of Epliesus ; and Nicophorus, Ecclesiastical History, 3. 11, represents that he died by martyrdom. If then, .St. John, as traditimi represents, resided and died in that city, it must have been at a Uiter period. Paul himself ordained or consecrated him with laying on of his own hands, and those of the presbytery, Id accordance with prophetic intimations given respecting him by those possessing tlie prophetic gilt (1 Timothy 1. IS;
4. 14; 2 Timothy 1. 6). His self-denying cliaracter is shown by his leaving home at once to accompany the apostle, and submitting to circumcision for tlie gospel's sake ; and also by his abstemiousness (noticed 1 Timothy 5. 23) notwithstanding his bodily infirmities, which would have warranted a more generous diet. Timidity and a want of self-confidence and boldness in dealing with tlie dilliculties of his position, seem to have been a defect in his otherwise beautiful character as a Christian minister (i Corinthians 16. 10; 1 Timothy 4. 12; 2 Timothy I. 7). The design of the First Epistle was (1.) to direct Timothy to charge the false teachers against continuing to teach other doctrine than that of th« Gospel (1 Timothy 1. 3-20 ; cf. Revelation 2. 1-6); (2.) to give him instructions as to the orderly conducting of worship, the qualifications of bishops and deacons, and the selection of widows wlio should, in returti for Church charity, do appointed service (1 Timothy 2. to 6. 2) ; (3.) to warn against covelousness, a sin prevalent at Ephesus, and to urge to good works (1 Timothy 6. 3-19).
Timothy Reminded of PauVs Charge 1 TIMOTHY I. to him al his Going to Macedonia.
CHAPTER I.
I have taught (Galatians 1. 6-9). His prophetic bodlngs some years before (Acts 20. 29, 30) were now being realized
Ver. 1-20. Address: Paul's Design in having Left Timothy at Ephesus, viz., to Check False Teachers; Tkue Use of the Law; Harmonizing with the Gospel; God's Grace in Calling Paul, once a Blasphemer, to Experience and to Preach it; Charges to Timothy. 1. by the commandment of God—Tlie authoritative iryunction, as well as the commission, of God. In the earlier Epistles the phrase is, " By the luill of God." Here it Is expressed in a manner Implying that a neces- (cf. ch. 6.3). 4. fables—Legends about the origin and pro- 'pagation of angels, such as the false teachers taught at Colos'e (Colossians 2. 18-23). "Jewish fables" (Titus 1. 14). "Profane, and old wives' fables" (ch. 4. 7; 2 Timothy 4. 4). genealogies—Not merely such civil genealogies as were common among the Jews, whereby they traced their descent from the patriarchs, to which Paul would not object, and which he would not as here class with "fables," but Gnostic genealogies of spirits and ceons, as they called them, " Lists of Gnostic emanations." [Alford.] So Tertullian, AdversusValentinianos, c. 3, and IREHMVS, Proe/. The Judaizers here alluded to, whilst maintaining the perpetual obligation of the Mosaic law, joined with it a theosophic ascetic tendency, pretending to see in it myssity was laid on him to act as an apostle, not that it was merely at his option. The same expression occurs in the doxology, probably written long after the Epistle itself. [Alfokd.] (Romans 16. 26.) God oiir Saviour—The Father (ch. 2. 3; 4. 10; Luke 1. 47; 2 Timothy 1. 9; Titns 1. 8;
2. 10; 3. 4; Jude 25). It was a Jewish expression in devotion, drawn from the Old Testament (cf. Psalm 106. 21). our hope—(Colossians 1. 27; Titus 1. 2; 2. 13.) 3. my own son lit., "a genuine son" (cf. Acts 10. 1 ; 1 Corinthians 4. teries deeper tlian others could see. The seeds, not the/ullgroivn Gnosticism of the post-apostolic age, then existed. This formed the transition stage between Judaism and Gnosticism. " Endless" refers to the tedious unprofitableness of their lengthy genealogies (cf. Titus 3. 9). Paul opposes to their " oeons," the " King of the cemis (so the Greek, 14-17). See Jntroduelion. mercy—Added here, in addressing Timothy, to the ordinary salutation, "Grace unto you (Romans 1. 7; 1 Corinthians 1. 3, &c.), and peace." In Galatians fi. 16, "peace and mercy" occur. There are many similarities of st5-le between the Epistle to the Gala.tlans and tlie Pastoral Epistles (see Introduction) ; perhaps owing to his there, as here, having, as a leading object in writing, the correction of false teachers, especially as to the right and wrong use of the law {v. 9). If the earlier date be assigned to 1 Timothy, it will fall not long after, or before (according as the Epistle to the Galatians was written at Ephesus or at Corinth) the writing of the Epistle to the Galatians, which also would account for some similarity of style. " Mercy" is grace of a more tender kind, exercised towards the miserable, the experience of which in one's own case especially fits for the Gospel ministry.
V. 17), to whom be gloi*' throughout the oeons of ceons." The word " oeon" was probably not used in the technical sense of the latter Gnostics as yet; but "the only wise God" (v. 17), by anticipation, confutes the subsequently adopted notions in the Gnostics' own phraseology, questions—of mere speculation (Acts 25. 20), not practical; generating merely curious discussions. " Qu :stio.»s and strifes of words" (ch. 6.4); " to no profit" (2TimDthy 2. 14); "gendering strifes" (2 Timothy 2.23). "Vain jangling" (v. 6, 7) of would-be "teachers of the law." godly edifying—The oldest MSS. read, "the dispensation of God," the Gospel dispensation of God towards man (1 Corinthians
9. 17), " wliich is (has its element) in faith." Conybeark translates, "The exercising of the steivards/dp of God" (1 Corinthians 9. 17). He infers that the false teachers in Ephesus were presbj'ters, which accords with the proph-
Cf. as to Paul himself (t;. 14, 16; 1 Corinthians 7. 25 ; 2 Corinthians 4. 1; Hebrews 2. 17). [Bengel.] He did not "use "mercy" as to the churches, because " mercy" in all its fulness already existed towards them ; but in the case of an individual minister, fresh measures of it were continually needed. " Grace" has reference to the sins of men ; " mercy" to their misery. God extends His grnee to men as they are guilty; His inercy to them as they are miserable. [Trench.] Jesus Christ—The oldest MSS. read the order, " Christ Jesus." In the Pastoral Epistles " Christ" Is often put before " Jesus," to give proininence to the fact that the Messianic promises of the Old Testament, well known to Timothy (2 Timothy 3. 15), were fulfilled in Jesus. 3. Timothy's superintendence of the Church at Ephesus was as locum tenens for the apostle, and so was temporary. Thus, the office of superintending overseer, needed for a time at Ephesus or Crete, in the absence of the presiding apostle, subsequently became a permanent institution on the removal, by death, of the apostles who heretofore superintended the churches. The first title of these overseers seems to have been "angels" (Revelation 1. 20). 3. As I besouglii tliee to remain—He meant to have added, "So I still beseech thee," but does not complete the sentence until he does so virtually, not formally, af i'. IS. nt Ephesus—Paul, in Acts 20. 25, declared to the Epheslan ecy. Acts 20. 30. However, the oldest Latin versions, and iRENiEUS and Hilary, support £n</lish Version reading.
Cf. f . 5, "faith unfeigned." 5. But— In contrast to the doctrine of tlie false teachers, the end—the aim. the commandment— Gti-eei;, " of the charge" which you ought to urge on your fiock. Referring to the same Greek word as in VI. 3, 18; here, however, in a larger sense, as including the Gospel "dispensation of God" {Note, v. i and 11), which was the sum and substance of the " charge" coramitted to Timothj' wherewith he should "charge" his flock, charity—LOVE ; the sum and end of the law and of the Gospel alike, and that wherein the Gospel is the fulfilment of the spirit of the law in its every essential Jot and tittle (Romans 13. 10). The foundation is/aith {v. 4), the " end " is love (i). 14 ; Titus 3. 15). out of—springing as from a fountain, pure heart—a heart purified by faith (Acts
15.9; 2 Timotliy 2.22; Titus 1.15). good conscience— conscience cleared from guilt by the effect of sound faith in Christ {v. 19 ; ch. 3. <J; 2 Timothy 1. 8; 1 Peter 3. 21). Contrast 1 Timothy 4. 2; Titus 1.15; cf. Acts23. 1. St. John uses "heart," where Paul would use "conscience." In Paul the understanding is the seat of conscience ; the heart Is the seat of tore. [Benoel.] A good conscience is Joined with sound faith ; a bud conscience with unsoundness in the elders, " 1 know that ye all shall see my face no more." If, then, as the balance of arguments seems to favour (see Infaith (of. Hebrews 9. 14). faith unfeigned—Not a hypocritical, dead, and unfruitful faith, but faith working by love (Galatians 5. 0). Tlie false teachers drew men off from such a loving, working, real faith, to profitless, speculative "questions" {v. 4) and Jangling (f. 6). 6. From which—iv'z., from a pure heart, good conscience, and faitU unfeigned, the well-spring of love, having swerved traduction), this Epistle was written subsequently to Paul's first imprisonment, the apparent discrepancy between his prophecy and the event maybe reconciled by considering that the terms of the former were not that /te should never visit Ephesus again (which this verse implies he did), but that WiP.v should "see his face no more." I cannot think with IjIrks, tliat this verse Is compatible with his thelit., " having missed the mark (the 'end ') to be aimed at."
It Is translated " erred," ch. 6. 21 ; 2 Timotfcy 2. 18. Instead of aiming at and attaining the graces above named, they "have turned aside (ch. 5. 15; 2 Timothy 4. 4; Hebrews 12. ory, that Paul did not actually visit Ephesus, though in Its immediate neighbourhood (cf. ch. 3. 14 ; 4. 13). The corresponding cinijunction to " as" Is not given, the sentence not being completed till it Is virtually so ati). 18. I be- •ought—A mild word, instead of authoritative command, to Timotliy, as a fellow-helper. «omc—The indefinite pronoun is slitjhlly contemptuous as to them (Galatians 2. 12; Jode 4). [Ellicott.] teach no other doctrine—thau what 404
13) unto vain Jangling :" Hi., "vain talk," about the law and genealogies of angels (u. 7; Titus 3.9; 1.10); 1 Timothy 6. 20, " vain babblings and oppositions," <&c. It is the greatest vanity when Divine things are not trutiifully discussed (Romans 1, 21). [Bengel.] T. Sample oi tUeir
The Ettjhl Use and End of the Law. 1 TIMOTHY I. Paul's Culling to be an ApostU. mately liable to fall utterly from the morality of the .aw. Gospel grace is the only true means of sanctification as well as of Justification, sound healthy, spiritually wholesome (ch. 6. 3; 2 Timothy 1. 13; Titus 1. 13; 2. 2), as opposed to sickly , morbid ((IS the Greek of "doting" means, ch. 6. 4), and "canker" (2 Timothy 2. 17). "The doctrine," or " teaching, which is according to godliness " (ch. 6. 3). 11. According to the glorions Gospel—The Christian's freedom from the law as a sanclifxcr, as well as a justifier, implied in the previous v. 9, 10, is what this v. 11 is connected wilh. This exemption of the righteous from the law, and assignment of it to the lawless as its true object, is " according ' vain talk" (v. 6). Desiring—They are would-be tenchers, not really Ro. the law—the Jewish law (Titus 1. 1-1 ; 3. 9). The Jiulaizers here meant seem to be distinct from those impugned in the Epistles to the Galatians and Romans, who made the works of the law necessary to justification in opposition to Gospel grace. The Jadaizers here meant corrupted the law with "fables," which they pretended to found on it, subversive of morals as well as of truth. Their error was not in maintaining the obligation of the law, but in nbusinff it by fabulous and immoral interpretations of, and additions to it. neither what they say, Mor whereof—neither understanding their own assertions, nor the object itself about which they make them. They understand as little about the one as the other. [AijFORD.] 8. But " Kow we know" (Romans 3.19; 7.14). law Is good—in full agreement with God's holiness and goodness. If a man—Primarily, a teacher; then, every Christian, use It lawfully—in its lawful place In the Gospel economy, viz., not as a means of a "rigliteous man" attaining higher perfection than could be attained by tlie Gospel alone (ch. 4. 8; Titus 1. 14), which was the perverted use to wliich the false teachers put it, but as a means of awakening the sense of sin in the ungodly (v. 9, to the Gospel of the glory (so the Greek, cf. Note, 2 Corinthians 4. 4) of the blessed God." The Gospel manifests God's glory (Ephesians 1. 17; 3.16) in accounting "righteous" tlie believer, tlirough the righteousness of Christ, without "the law" (i; 9); and in imparting that righteousness whereby he loathes all those sins against which (v.
9, 10) the law is directed. The term " blessed," indicates at once immortality and supreme happiness. The supremely blessed One is He from whom all blessedness flows. This term, as applied to God, occurs only here and cli. 6. 15: appropriate in speaking here of the Gospel blessedness, 10; cf. Romans 7.7-12; Galatians 3. 21). 9. law Is not made for a righteons man—Not for one standing by in contrast to the eiirse on those under the law (v. 9; Galatians 3. 10). committed to my irwst—tran slate as in the Greek order, which brings into prominent emphasis Paul, "committed in trust to me;" in contrast to the kind of law-teaching which they (who had no Gospelcommission), the false teachers, aiSMWjerf to themselves (v, faith in the righteousness of Christ put on him for Justification, and imparted inwardly by the Spirit for sanctification. "One not forensically amenable to the law." [Alford.] For sanctification, the law gives no inward power to fulfil it; but Alford goes too far in speaking of the righteous man as "not morally needing the law." Doubtless, in proportion as he is inwardly led by the 8; Titus 1.3). 13. The honour done him in having the Gospel ministry committed to him suggests the digression to wliat he once was, no better (v. 13) than those lawless ones described above (v. 9, 10), when the grace of our Lord (w. I4) visited him. and—Omitted in most (not Spirit, the Justified man needs not the law, which is only an outward rule (Romans 6. 14; Galatians 5. 18, 23i. But as the justified man often does not give himself up wholly to the inward leading of the Spirit, he moraliy needs the outward law to show him his sin and God's requirements. The reason why the ten commandments have no power to condemn the Cliristian, is not that they have no ct?«- all) of the oldest MSS. I tUanii— Greek, "I have (i.e., feel) gratitude." enabled me—The same Greek verb as in Acts 9. 22, "Saul increased the more in strength." An undesigned coincidence between Paul and Luke, his companion. jE;fta&;ed we, djz., for the ministry. "It is not In my own sti-englh that I bring this doctrine to men, but as strengthened and nerved b.v Him wlio saved me." [Theodoret.] Man is by nature " without strength" (Romans 5. 6). True conversion and calling confer power. [Bengel.] for that—the main ground of his "thanking Christ." he counted me faithful—He foreordered and foresaw that I would be faithful to the trust committed to me. Paul's thanking God for this shows that the merit of his faithfulness was due solely to God's grace, not to his own natural strength (1 Corinthians 7.25). Faithfulness tAori<.!/ over him, but because Christ has fulfilled them as our surety (Romans 10. 4). disobedient Greek, "not sub-
Jsct;" insubordinate ; it is translated "unruly," Titus 1. 6, 10; "lawless and disobedient" refer to opposers of the laiv, for whom it is "enacted" (so the Greek, for "is made"); "ungodly and sinners" (Crreefc, he who does not reverence God, and he who openly sins against Him), the opposers of God, from whom the law comes ; " unholy and profane " (those inwardly impure, and those deserving exclusion from the outward participation in services of the sanctuary), sinners against the third and fourth commandments; "murderers (or as the Greek may mean, 'smlters') of fathers and . . . mothers," sinners against the fifth commandment; " manslayers," sinners against the sixth commandment. 10. whoremongers, &c.—sinners against the seventh commandment, men-stealers— is the quality required in a steward (1 Corinthians 4. 2). putting me into—rather as in 1 Thessalonians 5. 9, "Appointing me (in His sovereign purposes of grace) unto the ministry" (Acts 20. 24). 13. Wlio was before Greek, " Formerly being a blasphemer." '^Notwithstanding that 1 was before a blasphemer," &c. (Acts 26. 9, 11). persecutor —(Galatians 1. 13.) injurious Greek, "insulter;" one who acts injuriously from arrogant contempt of others. i. e., slave-dealers. The most heinous offence against the eighth commandment. No stealing of a man's goods can equal in atrocity the stealing of a man's liberty. Slavery
Translate Romans 1. 30, "despiteful." One who added insult tonjury. Bengel ^mjutaes, " a despiser." I prefer the idea, contumelious to others. IWahl.] Still I agree with Bengel that "blasphemer" is against God, "persecutor," against holy men, and "Insolently-injurious" includes, with the idea of injuring others, that of insolent "upplshness" [Donaldson] in relation to one's self. This threefold relation to God, to one's neighbour, and to one's
Is not directly assailed in the New Testament; to have done so would have been to revolutionize violently the existing order of things. But Christianity teaches principles sure to undermine, and at last overthrow it, wherever Christianity has had Its natural development (Matthew 7. 12). liars . . . perjured—offenders against the ninth commandment, if there be any other thing, &c. —Answering to the tenth commandment in Its widest aspect. He does not particularly specify it, because his object Is to bring out the grosser forms of transgression; whereas the tenth is deeply spiritual, so much so indeed, that It was bylt that the sense of sin, in its subtlest form of " lust," Paul tells us (Romans 7. 7), was brought home to his own conscience. Thus, Paul argues, these would-be teachers of the law, whilst boasting of a higher perfection through It, really bring themselves down from the Gospel elovation to the level of the grossly "lawless," for wliom, not for Gospel believers, the law was designed. And In actual practice the greatest sticklers for the law as the meaiiB of moral perfection, as in this case, are those ultiself, occurs often in this Epistle (v. 5, 9, 14; Titus 2. 12). I obtained mercy—God's mercy, and Paul's want of it, stand in sharp contrast [Ellicott], Greek, "1 was made the oljject of mercy." The .^ense of mercy was perpetual in the mind of the apostle (cf. Note, v. 2). Those who have felt mercy can best have mercy on those out of the way (Hebrews 5. 2, 3). because I did it Ignorantly Igncn-ance does not in itself deserve pardon ; but it is a less culpable cause of unbelief than pride and wilful hardening of one's self against the truth (John 9. 41; Acts 26. 9). Hence it is Christ's plea of intercession for his murderers (Luke 23,
34) ; and is made by the apostles a mitigating circumstanoa In the Jews' sin, and one giving a hope oC a door of re>
PauFs Calling to be an Apostle. 1 TIMOTHY I. His Charge to Tmothy. the (eternal) ages." The LXX. translate Exodus 15. 18, "The Lord shall reign for ages and beyond them." Psalm pentaiice (Acts 3. 17; Romans 10. 2). The "because," &c., does not imply that ignorance was a sufficient reason for werc being bestowed ; but shows how it was possible that such a sinner could olitain mercy. The positive ground of mercy being shown to him, lies solely in the compassion of God (Titus 3. 5). The ground of the ignorance lies in the unbelief, which implies that this ignorance is not unaccompanied with guilt. But there is a great difference between his honest zeal for the law, and a wilful striving against the Spirit of God (Matthew 12. 24-32; Luke 11. 52). [WlESlNGER.] 14. And— GjwA:, " But." Not only SO (was mercy shown me), but, &c tlie grace—by whiclr " I obtained mercy" (v. 13). was exceeding abundant Greek, " superabounded." Where sin abounded, grace did much more abound (Romans 5. 20). with taitli—accompanied with faith, the opposite of "unbelief" (v. 13). love—in contrast to "a blasphemer, persecutor, and injurious." wliicli Is in Christ—as its element and home [Alford]: here as its source whence it Hows to us. 15. faithful worthy of credit, because " God" who says it " is faithful"
145. 13, Margin, "Thy kingdom is an everlasting kingdom," lit., "a kingdom of all ages." The " life-evcrlast.- ing" (v. 16) suggested here " the King eternal," or everlasting. It answers also to " for ever and ever" at the close, lit., "to the ages of the ages" (the countless succession of ages made up of ages). Immortal—The oldest M.SS. read, "incorruptible." Vulgate, however, and one very old MS. read as English Vei-sion (Romans 1. 23). Invisible—(Ch. 6.
16; Exodus 33. 20; John 1. 18; Colossians 1. 15; Hebrews 11.
27.) tlie only wise God—The oldest MSS. omit "wise," which probably crept in from Romans 16. 27, where it is more appropriate to the context than here (cf. Jude 25). "The only Potentate" (ch. 6. 15; Psalm 86. 10; John 5.
44). for ever, &c.—See Note, above. The thought of eternity (terrible as it is to unbelievers) is delightful to those assured of grace {v. 16). [Bengel.] 18. He resumes the subject begun at v. 3. The conclusion (apodosis) to the foregoing, "as I besought thee . . . charge" (v. 3), is here given, if not formally, at least substantially. This charge viz., "That. thou in them (so the Greek) mightest war," <&c., i. e., fulfil thy high calling, not only as a Christian, but as a minister to his word (1 Corinthians 1.9; 1 Thessalonians 5.24; 2 Thessalonians 3. 3; Revelation 21. 5; 22. 6). This seems to have become an axiomatic saying among Christians; the phrase faithful saying, is peculiar to the Pastoral Epistles officially, one function of which is, to " charge some that they teach no other doctrine " {v. 3). I commit—as a sacred deposit (ch. 6. 20 ; 2 Timothy 2. 2) to be laid before thy hearers, according to—in pursuance of; in consonance with, the prophecies which went before on tliee—the intimations given by prophets respecting thee at thy ordination, ch. 4. 14 (as, probably, by Silas, a companion of Paul, and "a prophet," Acts 15. 32). Such prophetical intimation, as well as the good report given of Timothy by the brethren (Acts 16. 2), may have induced Paul to take him as his companion. Cf. similar prophecies as toothers, Acts 13. 1-3, in connection with laying on of hands ; 11. 28; (ch. 2. 11 ; 4. 9; Titus 3. 8). Translate as Greek, " Faithful is the saying." all—all possible ; full ; to be received by all, and with all the faculties of the soul, mind, and heart. Paul, unlike the false tea.cViers {v.'), understands what he is saying, and whereof he afflrnis ; and by his simplicity of style and subject, setting forth the grand fundamental truth of salvation through Christ, confutes the false teachei's' abstruse and unpractical speculations (1 Corinthians 1. 1&-28; Titus 2.1). acceptation—7-ece/)<iort (as of a boon) into the heart, as well as the understanding, with all gladness; this is faith acting on the Gospel offer, and welcoming and appropriating it (Acts 2. 41). Christas promised. Jesus—as manifested. [Bengel.] came Into the world—which was full of sin (John 1.29; Romans 5. 12; 1 Jolin 2. 2). This implies His pre-existence. John 1. 9, Greek, "The true Light that, coming into the world, lightetli every man." to save sinnex-s — even notable sinners like Saul of Tarsus. His instance was without a rival since the ascension, in point of the greatness of the sin and the greatness of the mercy; that the consenter to Stephen, the proto-martyr's death, should be the successor of the same! I am—not merely, "I was chief" (1 Corinthians 15. 9; Ephesians 3. S; cf. Luke 18. 13). To each believer hisown sins must always appear, as long as he lives, greater than those of others, which he never can know as he can know his own. chief—Tlie same Greek as in v. 16, " first," which alludes to this 15th v. Trans-
21. 10, 11 ; cf. 1 Corinthians 12. 10; 14. 1 ; Ephesians i. 11. In Acts 20. 2S, it is expressly said that "the Holy Ghost had made them (the Ephesijin presbyters) overseers." Clement OF Rome, Epistola ad Corinthios, states it was the custom of the apostles "to make trial by the Spirit," i. e., by tlie "power of discerning," in order todetermine who wero to be overseers and deacons in the several churches planted. So Clement of Alexandria says as to the churches near Ephesus, that the overseers were marked out for or dination by a revelation of the Holy Ghost to St. John, by ihvm— Greek, "in them ;" arrayed as it were in them ; armed with them, warfare—not the mere "fight" (ch.
C. 12; 2 Timothy 4. 7), but the whole campaign; the military service. Translate as Greek, not a, but " the, good warfare." 19. Holding—Keeping hold of "faith "and "good conscience" {v. 5); not "putting the latter awa.v" as "some." Faith \s like a very precious liquor; a good conscience Is the clean, pure glass that contains it. [Bengel.] The loss of good conscience entails the .shipwreck of faith. Consoiovisness of sin [unrepented of and forgiven] kills the germ of lale in both verses, "foremost." Well might he infer where there was mercy for him, there is mercy for all who will come to Christ (Matthew 18. 11; Luke 19. 10). 16. Howbelt— GreA:, " But;" contrasting his own conscious sinfulness with God's gracious visitation of him in merc.v. for this cause— for this very purpose, that in me—in my faith in man. [Wiesinger.] which— GcecA; singular, viz., "good conscience," not "faith " also; however, the result of putting autay good conscience is, one loses faith also, put away—a wilful act. They thrust it from them as a troublesome monitor. It reluctantly withdraws, extruded by force, when Its owner is tired of its importunity, and Is resolved to retain hissin at the cost of losing it. Onecannot be on friendly terms with it and with sin at one and the same time, made shipwreclt- " with respect to tiik case, flrst—" foremost." As I was " foremost" (G)-eeA; for chief, V. 15) in sin, so God has made me the " foi*most" sample of mercy, show—to His own glory (the middle
Greek voice), Ephesians 2. 7. nil long-sufferingOj-ccA:, "the whole (of His) long-suffering," viz., in bearing so long with me whilst I was a persecutor, a pattern— sample (1 Corinthians lu. G, 11) to assure the greatest sinners of the certainty that they shall not be rejected in coming to Christ, since even Saul found mercy. So David made his own cise of pardon, notwithstanding the greatness of his sin, a sample to encourage other sinners to seek pardon (Psalm 32.5,6). The Greek for " pattern" Is sometimes used for "a sketch" or outline—the filling up to take place in each m.tn's own case, believe on Itim—befaith." Faith is the vessel in wliicli they had profi>.ssedly eml)arkod, of which "good conscience" is tlie anchor. The ancient Church often used this image, comparing the course of faith to navigation. The (ijrcA (loos not imply that one having once had faith makes shipwreck of It, but. that they who put away good conscience " make shipwreck with respect to THE talth." 20. Ilymeneus— t hero lief rests ON HIra as tlie only foundation on whicli faith
Is no dilllculty In supposing him to be the Ilymeneus of relies, to life everlasting-the ultimate aim which faith always keeps in view (Titus 1.2). 17. A suitable conclusion to the beautifully-simple enunciation of the Gospel, of which hisown history is a living sample or pattern.
2 Timothy 2. 17. Though " dell vered over to Satan" (the lord of all outside the Church, Acts 26. 18, and the executor of wrath, when judicially allowed l)y God, on the disobedient, 1 Corinthians 5. 5; 2 Corinthians 12.7), ho probably was restored to the Church subsequently, and again
It Is from the experimental sense of grace tliat the dox Ology Hows. [Bengel.] the King cternul—lit., " King of 40G
Directions as to Public Worship. 1 TIMOTHY II. Paul Claim!) to be an Apirtile.
[Alford.] a distinct Greek word, v. 10, expresses "godliness." lionesty— Greek, "gravity" (Titus 2. 2, 7), " decorum," or propriety of conduct. As "piety" is in relation to God, "gravity " is propriety of behaviour among men. In the Old Testament the Jews were commanded to pi'ay for their heatlien rulers (Ezra 6. 10; Jeremiah 29. 7). The Jews, by Augustus' order, offered a lamb daily for the Roman emperor, till near the destruction of Jerusalem. The Jewish Zealots, instigated by Eleazar, caused this custom to cease [Josephus, jB. ,7., 2. 17], whence the war originated according to Josephus. 3. this—praying for all men. in the sight of God—not merely before men, as if it were their favour that we sought (2 Corinthians 8. 21). onr Saviour—a title appropriate to the matter in hand. He who troubled it. Paul, as an apostle, though distant at Rome, pronounced the sentence to be executed at Ephesus, involving, probabl}-, the excommunication of the offenders (Matthew 18. 17, 18). The sentence operatednotonlyspirit- , ually, but also physically, sickness, or some such visitation of God, falling on the person excommunicated, in order to bring him to repentance and salvation. Alexander here is probably "the coppersmith" who did St. Paul "much evil" when the latter visited Ephesus. The "delivering him to Satan " was prolably the consequence of his itrithstanding the apostle (2 Timothy 4. 14, 15) ; as th(5 sartie sentence on Hymeneus was the consequence of hin "saying that the resurrection is past already " (2 Timothy
2. 18; his putting away ffood conscience, naturallj' producing shipwreck concerninff FAITH, i'. 19. If one's religion better not his morals, his moral deficiencies will corrupt his Is " our Saviour " is willing that all should be saved {v. 4 ; Romans 5. 18); therefore we should meet the will of God In behalf of others, by praying for the salvation of all men. More would be converted, if we would pray more. He has actually saved ris who believe, being " our Saviour." He is willing that all should be saved, even those wlio do not as yet believe, if they will believe (cf. ch. 4. 10; Titus religion. Tlie rain which falls pure from heaven will not continuepureif itberecelvedin an unclean vessel. [Archbishop Whatei,y.]). It is possible that he is the Alexander, fhen a Jew, put forward by the Jews, doubtless against Paul, at the riot in Ephesus (Acts 19. 33). thatt Uey may—not "might;" implying that the effect still continues—the sentence is as yet unremoved. learn— Gree*, "be disciplined," viz., by chastisptneyU and suffering, blaspheme—the name of God and Christ, by doings and teachings unworthy of their Christian profession (Romans 2. 23,
2. 11). 4. "Imitate God." Since He wishes that all should be saved, do you also wisli it; and if you wish it, pray for it. For prayer is the instrument of effecting such things. [Chbysostom.] St. Paul does not say, "He wishes to save all," for then he ivould have saved a,ll in matter of fact; but " will have all men to he saved," implies the possibility of man's accepting it (through God's prevenient grace) or rejecting it (through man's own perversity). Our prayers ought to include all, as God's grace included all. to come^'They are not forced, nnto the knowledge— GreeA:, "the full knowledge" or "recognition" (iN'oZc, 1 Corinthians 13.12; Philippians 1.9). the truth-the saving truth as it is in, and by, Jesus (John 17.
24; James 2. 7). Though the apostles, who were infallible, had tlie power of excommunication, accompanied witli bodily inflictions, miraculously sent (2 Corinthians 10. 8), it does not follow that fallible ministers now have any power, save that of excluding from cliurch-fellowsliip notorious bad livers.
CHAPTER II.
3, 17). 5. For there is one God—God's unity in essence and purpose is a proof of His comprehending all His human children alike (created in His image) in His offer of grace
Ver. 1-15. PuBLrc Worship. Directions as to InterCESSIOXS FOR ALL MEN, SINCE CHRIST IS A RaNSOM FOR ALL. The Duties of Men and Women Respectively IN Respect to Public Prayer. Woman's Subjection ; Her Sphere of Duty. 1. tliereforc—Taking up again the general subject of the Epistle in continuation (2 Timothy 2, 1). " What I have therefore to say to thee by waj' of a charge (ch. 1. 3, 18), is," &e. that first of all ... be made—Alford takes it, "I exhort first of all to make." "First of all," doubtless, is to be connected with "I exnort ;" what I 6e(7m it)rt7i (for special reasons), is, Ac. As the destruction of Jerusalem drew near, the Jews (including those at Ephesus) were seized witli the dream of freedom from every yoke ; and so vii'tually " blasphemed " (cf. ch. 1. S*!) God's name by " speaking evil of dignities " (ch. 6.1; 2 Peter 2. 10; Jude 8). Hence Paul, in opposition, gives prominence to the injunction that prayer be made (cf. the same argument from His unity, Romans 3.30; Galatians 3. 20) ; therefore all are to l)e prayed for. Verse 4. is proved from j;. 5; v. 1, from v. 4. The One God is common to all (Isaiah 45. 22 ; Acts 17. 26). The one Mediator is mediator between God and all men potentially (Romans 3. 29; Ephesians 4.5,''; Hebrews 8. 6; 9. 15; 12.24). They who have not this one God by one Mediator, have none: lit., a go-between. 1 ne Greek order is not " and one mediator," but " one mediator also between," Ac. Whilst God will have all men to be saved by knowing God and the Mediator, there is a legitimate, holy order in the exercise of that will wherewith men ought to receive it. AU mankind constitute, as It were, one man before God. [Bengel.] the man—rather "man," absolutely and generically: not a mere individual man: the Second Head of humanity, representing and embodying in Himself <Ae whole human race and nature. There is no "the ' in tlie Greek. This eptthet is thus the strongest corroboration of his argument, viz., that Christ's mediation affects the whole race, since tliere is but the one Mediator, designed as the Representative Man for all men alike (cf. Romans for all men, especially for magistrates and kings (Titus 3.
1-3). [Olsiiausen.] Some professing Christians looked down on all not Christians, as doomed to perdition; but Paul saj's all men are to be prayed for, as Christ died for ftll (f. 4-6). fiuppllcatlong—a term Implying the suppliant's seiise of need, and of his own insufficiency, prayers —Implying devotion. Intercessions—properly the coming near to God with child-like confidence, generally in behalf
5. 15r 1 Corinthians 8. 6; 2 Corinthians 5. 19; Colossip.ns 2.
14). His being "man " was necessary to His being a Mediator, sympathizing with us througli experimental knowledge of our nature (Isaiali 50. 4; Hebrews 2. 14; 4. 15). Even in nature, almost all blessings are conveyed to us from God, not immediately, but through the mediation of various agents. The effectual intercession of Moses for Israel (Numbers 14., and Deuteronomy 9.) ; of Abraham for Abimelech (Genesis 20.7); of Job for his friends (Job of another. The accumulation of terms implies prayer in Its every form and aspect, according to all the relations Implied in it. a. For kings—An effectual confutation of the adversaries who accused the Christians of disaffection to the ruling powers (Acts 17. 7; Romans 13. 1-7). all ... in avitiiorlty—lit., "... in eminence;" In stations of eminence. The "quiet" of Christians was often more dependent on subordinate rulers, than on the supreme king; hence, "all ... in authority" are to be prayed for. that ive may lead—\liat we may be blessed with such good government as to lead, &c. ; or ratlier, as Greek, " to pass " or " spend." The prayers of Christians for the governn Jent bring down from heaven peace and order in a tate. qufet—not troul)Ied from without, peaceable— "tranquil ;" not troubled /row !wi7/un. [Olshausen.] "He
42. 10), the mediation being prescribed bi/ God wliilst declaring His purposes of forgiveness: all prefigure the grand mediation for all by the One Mediator. On the other hand, ch. 3. 16 asserts that He wns also God. G. gave himself—(Titus 2. 14.) Not only the Father gave Him for us (John 3. 16); but the Son gave Himself (Philippians
2. 5-8). ransom—properly of a captive slave. Man was the captive slave of Satan, sold under sin. He was unable to ransom himself, because absolute obedience is due to God, and therefore no act of ours can satisfy for the least offence. Leviticus 25.48 allowed one sold cap-
peaceable {Greek) -who maM.Qs no disturbance ; he isquiet {Oreek) who Is himself free from disturbance." [TittMAKM.] in aU—"In all (possible . . . requisite) pietj/."
How Womtn should be Attired. 1 TIMOTHY II. Tk«y are not Permitted to Teach. tlve to be redeemed oy one of his brethren. The Son of God, therefore, became man lii order that, being made like unto us in all things, sin only excepted, as our elder brother He should redeem us (Matthew 20. 28; Ephesians probably with the "gold and pearls" Intertwined (1 Peter
3. 3). Such gaud is characteristic of the spiritual harlot (Revelation 17.4). 10. Tprofeailng— Greek, promising : engaging to foI!ow. witli good works—The Greek preposition is not the same as in v. 9; "by means of;" "through good works." Their adorning is to be effected by means of good works: not that they are to be clothed tn, or with, them (Ephesians 2. 10). Works, not words in public, is their province {v. 8, 11, 12; 1 Peter 3. 1). Works are often mentioned in the Pastoral Epistles in order to oppose the loose living, combined with the loose doctrine, of the false teacliers. The discharge of every-day duties is honoured with the designation, "Good works." 11. learn—not "teach" {v. 12; 1 Corinthians 14.34). She should not even put questions in the public assembly (1 Corinthians 14. 35). with all subjection-not "usurping authority" (u. 12). She might teach, but not In public (Acts IS. 26). St. Paul probably wrote tills Epistle from Corinth, where the precept (1 Corinthians 14. 34) was in force. X'i. nsurp authority—"to lord it over the man" [Alfokd], lit., "to be an autocrat." 13. For—Reason of the precept ; tlie original order of creation. Adam . . . first—before Eve, who was created for him (1 Corinthians 11.8, 9). 14. Adam was not deceived—as Eve was deceived by the serpent; but was persuaded by his wife. Genesis 3. 17, " Hearkened unto . . . voice of . . . wife." But Genesis 3. 13, Eve says, "The serpent beguiled me." Being more easil,y deceived she more easily deceives [Bengel] (2 Corinthians 11.3). Last in being, she was first in sin—Indeed, she alone was deceived. Tlie subtle serpent knew that slie was "the weaker vessel." He therefore tempted her, not him. She yielded to the temptati(ms of sense and the deceits of Satan; he, to conjugal love. Hence, in the order of God's judicial sentence, the serpent, the prime offender, stands first; the woman, wlio was deceived, next; and the man, persuaded by his wife, last (Genesis 3. 14-19). In Romans 5.
1. 7; 1 Peter 1. 18, 19). The Greek implies not merely ransom, but a substituted or equivalent ransom: the Greek preposition " aii/i," implying reciprocity and vicarious substitution, for all Greek, "in behalf of all:" not merely for a privileged few; cf. v. 1: the argument far praying in behalf of all is given here, to be testified— Greefc, " the testimony (that which was to be testified of, 1 John 5. 8-11) In its own due times," or seasons, i. e., in the times appointed by God for its being testified of (ch. 6. 15; Titus 1.
3). The oneness of the Mediator, involving the universality of redemption [which faith, however, alone appropriates], was the great subject of Christian testimony [AlroRD] (1 Corinthians 1. 6; 2. 1; 2 Thessaionians 1. 10). 7. "Wliereiiiito—For the giving of which testimony. lam ordained—Zi?., "I was set:" the same Greek as "putting me," &c. (ch. 1.12). preacher— "herald" (1 Corinthians 1. 21; 9. 27; 15. 11; 2 Timothy 1. 11; Titus 1. 3). He recurs to himself, as in ch. 1. 16, in himself a living J)a«er7i or announcement of tlie Gospel, so here "a herald and teaclier of (it to) the Gentiles" (Galatians 2. 9; Ephesians
8. 1-12 ; Colossians 1. 2.''.). The universality of his commission is an appropriate assertion here, where he is arguing to prove that prayers are to be made "for all men " (v. 1). I spfk tlie trutli . . . and lie not—a strong asseveration of his universal commission, characteristic of the ardour of the apostle, exposed to frequent conflict (Romans 11. 1; 2 Corinthians 11. 31). in faitli and verity— rather, "in the faith and the truth." The sphere in which his ministry was appointed to be exercised was the faith and the truth {v. i): the Gospel truth, the subject-matter of the faith. [Wii:singer.] 8. I will—Tlie active wish, or desire, is meant, tliat men—ratlier as Greek, " tliat the men," as distinguished from "the women," to whom he has something different to say from what he said to the men(i'.9-12; 1 Corinthians 11. 14, 15; 14. 34, 35). Teemphasis, however, is not on this, but on the precept of praying, resumed from V. 1. everywliere Greek, "in every place,"
12, Adam is represented as tlie first transgressor; but there no reference is made to Eve, and Adam is regarded as the head of the sinning race. Hence, as here, v. 11, in Genesis
3. 16, woman's "subjection" is represented as the consequence of her being deceived, being deceived—The oldest MSS. read the compound Greek verb for the simple, " Having been seduced by deceit :" implying how completely Sat.an succeeded in deceiving her. was in tiie transgression— GrceA-, "came to be in tlie transgression:" became Involved in the existing state of transgression, tit., "the going beyond a command:" the breach of a positive precept (Romans 4, 15). 15. be saved in cliild-bearing Greek, "in {lit., Virough) her (lit., the) cliild-bearing." Tlirough, or by, is often so used to express not the means of her salvation, but the circumstances amidst which it has place. Thus 1 Corinthians 3. 15, "He . . . shall be saved; yet so as by (lit., through, i. e., amidst) Are :" in spite of the fiery ordeal wliich he has necessarily to pass through, he viz., of public prayer. Fulfilling Maladii 1. 11, "In every place . . . from the rising of the sun even unto the going down of tlie same . . . Incense sliall be offered unto my name;" and Jesus' words, Matthew 18. 20; John 4. 21, 23. lifting np holy hands—The early Christians turned up their palms towards heaven, as those craving help do. So also Solomon (1 Kings 8. 22; Psalm 141. 2). The Jews washed their liands Ijefore prayer (Psalm 26. 0). St. Paul figuratively (cf. Job 17. 9; James 4. 8) uses language alluding to this custom here: so Isaiah 1. 15, 16. The Greek for " holy " means hands ivhich have committed no impiety, and observed every sacred duty. This (or at least the contrite desire to be so) is a needful qualification for^^ffectual prayer (Psalm 24. 3, 4). witiiout wrntli—putting it away (Matthew 5. 23,21; G. 15). doubting—rather, "disputing," as the Greek is translated Philippians 2. 14. Such things ?imder prnyoT (Luke 9. 46; Romans 14. 1; 1 Peter 3. 7). gENGEL, supports Englisti Version {c(. ixn instance, 2 Kings 7. siiall lie saved. So here, " Iti spite of the trial of childbearing wliich she passes through (as her portion of the curse, Genesis 3. 16, 'in sorrow slialt thou bi Hng forth children'), she shall be saved." Moreover, I thiiilc it Is implied indirectly that the very curse will be turned into a condition favourable to her salvation, by her faitlifuUy performing htr part in doing and suffering what God li.as assigned to her, viz., child-bearing and home duties, lier sphere, as distinguished from public teaching, which is not hers, but man's (v. 11, 12). In this home sphere, not ordinarily In one of active duty for advancing the kingdom of God, which contradicts the position assigned to her by God, slie will be saved on the same terms as all others, viz., by living faith. Some think tliat there is a reference to the Incarnation " through the child-bearing" [Greek], the bearing of the child Jesus. Doubtless this Is the ground of women's child-bearing in general becoming to them a blessing, instead of a cui-se; Just as In the .original prophecy (Genesis 3. 15, 16) the promise oC " the Seed of ttie woman" (the Saviour) stands in clo.sest coiiiiectlon with the woman's tieing doomed to "sorniw" In "bringing forth children," her very child-bearing, though tN sorrow, being the function assigned to her by God whereby tlie Saviour was born. Tills may be an ulterior rolor-
2; Mattliew 14. 31; Mark 11. 22-24; James 1. 6). O, 10. The context requires that we understand these directions as to women, in relation to their deportment in public worship, though the rules will liold good on otiier occasions mlso. in modest apparel—" in seemly guise." [Ellicott.] The adjective means properly, orderly, decorous, becoming; the noun in secular writings me&nn conduct, bearing. But here "apparel." Women are apt to love fine dress; and at Epliesus the riches of some (ch. 6. 17) would lead them to dress luxuriously. The Greek In Titus 2. 3 is a more general term meaning "deportment." shamcfacedness—Trknch spells this word according to its true derivation, " shamefastness " (that whicli Is made fast by an honourable shame); as "steadfastness" (cf. v. 11, 12). sobriety — "self-restraint." [Alford.] Habitual Inner self-iiovernment. ITrenoh.] I prefer Ellicott's translation, " sobermindedness :" the well-balanced state of mind arising from habitual self-restraint, witli— Qreek,in. bioidered hair-W., plaits t. e., plaited hair
How Bishops and Beacons 1 TIMOTHY III. should be QuuUped to Rutt. ence of the Holy Spirit In this verse ; but the primary reference required by the context is tlie one above given. "She sha"' be saved {[though] with cliiUl-bearing)," i. p., thougli suffering her part of the primeval curse in childbeax'lng; Just as a man shaH be saved, thougli having to bear liis part, viz., the sweat of tlie brow. If they—" \{ the tvomen (plural, taken out of "the woman," i;. H, which is put for Wte whole «ej;) continue," or more lit., shall {be found at (he judgment to) have continued, fatlli ami charity the essential way to salvation (ch. 1.5). Faith is in relation to God. (.'Aftrrt^/, to our fellow-man. iS'o6i-ie<^, to one's in a candidate bishop is not correct. It must, therefore, mean that, though laymen might lawfully marry again, candidates for the episcopate or pie.sbytery were better to have been married only once. As in ch. 5. 9, " wife of one man," implies a woman married but once; so "husband of one wile" here must mean the same. The feeling which prevailed among the Gentiles, as well as the Jews (cf. as to Anna, Luke 2. 36, 37), against a second marriage would, on the ground of expediency and conciliation in matters indifferent and not involving compromise of principle, account for Paul's prohibition here in the case of one in so prominent a sphere as a bishop or a deacon. Hence the stress that is laid in the context on tfte repute in which the candidate for orders is held among those over whom he is to preside (Titus 1. 16). The Council of Laod icea and the apostolic canons discoun tenanced second marriages, especially in the case of candidates for ordination. Of course second marriage being Zau/wZ, the undesirableness of it ho Uls good only under special circumstances. It is implied here also, that he who has a wife and virtuous family, is to be preferred to a bachelor self, sobriety—"sobermindedness" (Note, v. 9, as contrasted with the unseemly forwardness reproved in v. 11). Mental receptivity and activity in family life were recognized in Chrislianlly as the destiny of woman. One reason alleged here by Paul, is the greater danger of self-deception in the weaker sex, and the spread of errors arising from it, especially In a class of addresses in which sober l-eflectiveness Is least la exercise. [Neander.] The ease (Acts 21. 9) was doubtless in private, not in public.
CHAPTER III. for he who is himself bound to discharge the domestic duties mentioned here. Is likely to be more attractive to those who have similar ties, for he teaches them not only by precept, but also by example (v. i, 5). The Jews teach, a priest should be neither unmarried nor childless, lest he be unmerciful. [Bengel.] So in the synagogue, "no one shall ot Ter up prayer in public, unless he be married." [In Colbo, ch. Go; Vitringa, /Si/raagogue.] vigilant— Zi<., sober : ever on the watcli, as sober men alone can be; keenly alive, so as to foresee what ought to be done (1 Thessalonians 5. 6-8). sober—soberminded, of good behaviour Greek, " orderly ." "Sober" refers to the inward mind; "orderly," to the outward behaviour, tone, look, gait, dress. The new man bears somewhat of a sacred festival character, incompatible with all confusion, disorder, excess, violence, laxity, assumption, harshness, and meanness (Philippians 4. 8). [Bengel.] apt to teach—(2 Timothy 2. 24.) 3. Not given to wine—The GreeA; includes besides this, not indulging in the brawling, violent conduct towards others, whicli proceeds from being given to wine. The opposite of " patient" or {Greek) " forbearing," reasonable to others (A'o/p, Philippians 4. 5). no striker—with either hand or tongue : not as some teachers pretending a holy zeal (2 Corinthians 11.
Ver. 1-16. KuLES AS to Bishops (Overseers) and Deacons. The Church, and the Gospel-Mystery NOW Revealed to it, are the End of all such Rules.
1. Translate a,% Greek, "Faithful is the saying." A needful preface to what follows: for the office of a bishop or overseer in Paul's day, attended as It was with hardship and often persecution, would not seem to the world generally a desirable and "good work." desire—J£<., "stretch one's self forward to grasp;" aim at: a distinct Oreek verb from that for "desireth." What one does voluntarily is more esteemed than what he does when aslted (I Corinthians 16. 15). This is utterly distinct from ambitious desires after office in the Church (James 3. 1). blsliop—overseer: as j-et identical with " presbyter" Acts 20. 17,2S; Titus
1. 5-7). good work—Zt7., "honourable work." Not the honour associated with it, but the work, is the prominent thought (Acts 15.38; Philippians 2. 30 ; cf. 2 Timothy 4. 5). He wlio aims at the office must remember the high qualifications needed for the due discharge of its functions, a. The existence of Church organization and presbyters at Ephesus is presupposed (ch. 5. 17, 19). The institution of Church widows (ch. 5.) accords with this. Tlie directions here to Timothy, the president or apostolic delegate, are as to fl Uing up vacancies among the bishops and deacons, ov adding to their number. Fresh churclies in tlie neighbourhood also would require presbyters and deacons. Episcopacy was adopted In apostolic times as the most expedient form of government, being most nearly in accordance with Jewish Institutions, and so otl'erlng the 20), answering to "not a brawler" or fighter (cf. 1 Kings
22. 24; Neheiniah 13. 25 ; Isaiah 58. 4 ; Acts 23. 2; 2 Timothy
2. 24, 25). not covetous Greek, " not a lover of money," whether lie have much or little (Titus 1. 7). 4. ruling— Oreek, "presiding over." his own house—children and servants, as contrasted with "the church" (house) of God (d. 5, 15) which he may be called on to preside over, having his children—rather as Greek, "having children (who are) in subjection" (Titus 1.6). gravity—propriety : reverent modesty on the part of the children, fAlFORD.] The fact that he has children wlio are in subjection less obstruction through Jewish prejudices to the progress of Christianity. The synagogue was governed by presbyters, "elders" (Acts 4. 8; 2-1. 1), called also bishops or overseers. Three among them presided as "rulers of the synagogue," answering to "bishops" In the modern sense [Lightfoot, Hone.], and one among them took the lead. Ajibrose (in Amularitts de Qfflciis, 2. 13, and Bingham, Ecclesiastical Antiquities, 2. 11) says, "They who are now called bishops were originally called apostles. But those who ruled the Church after the death of the apostles had not the testimony of miracles, and were in many respects Inferior. Therefore they thought it not decent to assume to themselves the name of apostles; but dividing the names, they left to presbyters the name of the presbytery, and they themselves were called bishops." "Presbyter" refere to the rank; "bishop," to the office or function. Timothy (though not having the name) exercised the power at Ephesus then, which bishops In the modern sense more recently exercised, blamclesa—"unexceptionable:" giving no just handle for blame, hnsbaud of one wife Confuting the celibacy of Rome's priesthood. Though the Jews practised polygamy, yet as he Is writing as to a Oentile Church, and as polygamy was never allowed Among even laymen in tne Church, the ancient interpretallou that the prohibition here Is against polygamy to him in all gravity, is the recommendation in his favour as one likely to rule well the Church. 5. Por— Greek, "But." the Church—rather, "a Church" or congregation. How shall he who cannot perform the less function, perform the' greater and more difficult? 6. Not a novice—one just converted. This proves the Church of Ephesus was established now for some time. The absence of this rulein the Epistle to Titus, accords with the recent planting of the Churcli at Crete. Greek, Neophyte, lif., a young plant; luxuriantly verdant {Romans 6. 5; 11. 17; 1 Corinthians 3. 6). The young convert has not yet been disciplined and matured by afflictions and temptations. Contrast Acts 21. 16, "an old disciple." lifted up with pride— GreeA, lit., "wrapt in smoke," so that, inflated with self-conceit and exaggerated ideas of his own Importance, he cannot see himself or others in the true light (ch. 6. 4; 2 Timothy 3. 4). comlemnatlon of the devil— into the same condemnation as Satan fell into (i'. 7; 2 Timothy 2.26). Pride was the cause of Satan's condemnation (Job 38. 15: Isaiah 11 12-15; John 12. 31 ; 16. 11 ; 2 l»et«r
2.1; Jude 6) It cannot mean condemnation or accuse tion on the part of the devil. The devil may bring a r«-
Qualifications of Bishops and Deacons, 1 TIMOTHY III. and Iheir Rule in their Houses. p^'oach on men (v. 7), but ne cannot Iji ins; them intopondcmnation, for he does not Judge, hut is judged. [Bkngel.] 7. a good reyiovt— Greek, testimony. So Paul was influenced by the good report given of Timotliy to choose him as his compauiou (Acts 16. 2). of them wliiclt are wlt Uout—from the as yet unconverted Gentiles around (1 Corinthians 5. 12; C'olossians 4.5; 1 Thessalonians 4. 12), that they may be tlie more readily won to the Gospel (1 Peter manner," ch. 2. 9), denotes a transition to another class of persons. Further, there were doub-:less deaconesses at Ephesus, such as Phoebe was at Ceuchrea (Komans 16. 1, "servant," Greek, deaconess), yet no mention is made of them in this Epistle if not here; whereas, supposing thera to be meant here, ch. 3., embraces in due proportion all the persons in the service of the Church. Naturally after specifying the qualifications of the deacon, Paul passes to those of the kindred office, the deaconess. " Grave" occurs in the case of both. "Not slanderers" here, answers to "not double-tongued" in the deacons; so "not false accusers" (Titus 2. 3). "Sober" here answers to "not given to much wine," iu the case of the deacons {v. 8). Thus it appears he requires the same qualilications in female deacons as in deacons, only with such modifications as the difference of sex suggested. Pliny, in his celebrated letter to Trajan, calls them " female ministers." faithful In all things—of life as well as faith. Trustworthy in respect to the alms committed to thera and their other functions, answering to " not greedy of filthy lucre," V. 8, in the case of the deacon.s. 1^. husbands of one wife {Note, v. 2.) ruling their children—There is no article in the Greek, " ruling children ;" implying that he regarded the hctving children to rule as a qualification
2. 12), and that the name of Christ may be glorified. Not even the former life of a bishop should be open to reproach. [Bengel.] reproach iind the snare of the devil reproach of men (ch. 5. 14) proving the occasion of his falling inlo the snare of the devil (ch.6. 9; Matthew 22.
15; 2 Timothy 2. 26). The reproach continually surrounding him for former sins might lead him into the snare of becomingas bad as his reputation. Despair of recovering reputation might, in a weak moment, lead some into recklessness of living (Jeremiah 18. 12). The reason why only moral qualities of a general kind are specified is, he presupposes in candidates for a bishopric the special gifts of the Spirit (ch. 4. 14) and true faith, which he desires to be evidenced outwardly; also he requires qualifications 2"n re bishop not so indispensable in others. 8. The deacons were chosen by the voice of the people. Cyprian, Epistle 2. 5, says that good bishops never departed from the old custom of consulting the people. The deacons answer to the chazzan of the synagogue : the attendant ministers, or eubordinate coadjutors of the presbyter (as Timothy himself was to Paul, ch. 4. 6; Philemon 1.3; and John Mark, Acts 13. 5). Their duty was to read the Scriptures in the Church, to instruct the catechumens in Christian truths, to assist the presbyters at the sacraments, to receive oblations, and to preach and instruct. As tlie cliazzan covered and uncovered the ark iu the synagogue, containing the law, so the deacon in the ancient Church put the covering on the communiontable. (See Chkysostom, 19., Homily on Acts; TheoPHYLACT on Luke 19.; and Balsaman on Canoii 22., Council of Laodicea.) The appointing of " the seven" In Acts 6. is perhaps not meant to describe the /iri< appointment of the deacons of the Church. At least the cliazzan previously suggested the similar order of deacons, double toiigwed—W., "of double-speech ;" saying one thing to this person, and another to that person. [Theodoret.] The extensive personal intercourse that deacons would have with the members of the Chnrcli might prove a temptation to such a fault. Others explain (t). 4; Titus 1.6). their own houses—as distinguished froDh "the Church of God" (Note, v. 5). In the case of the deacons, as in that of the bishops, he mentions the first condition of receiving office, rather than the special qualifications for its discharge. The practical side of Cliristianity is the one most dwelt on in the Pastoral Epistles, in opposition to the heretical teachers ; moreover, as the miraculous gifts began to be withdrawn, the safest criterion of efficiency would be the previous moral character of the candidate, the disposition and talent for the office being presupposed. So in Acts 6. 3, a similar criterion was applied, "Look ye out among you seven men of honest report." Less stress is laid on personal dignity in the case of the deacon than in that of the bishop (Notes, cf. u, 2, 3). 13. purchase to themselves a good degree lit,, " Are acquiring step." Understood by many as "a higher step," i. e., promotion to the higher office of presbyter. But ambition of rising seems hardly the motive to faithfulness which the apostle would urge; besides, it would require the comparative, "a better degree." Then the past aorist participle, "they that used the office of deacon well," implies that the present verb, " are acquiring to themselves boldness," is the result of the completed action of using thediaconate well. Also, It, "Saying one thing, thinking another" (Proverbs 20.
19 ; Galatians 2. l:>). I prefer the former, not greedy of filthy Incre— All gain is filthy (Zrt., " base") which is set before a man as a by-end in liis work for God [Alfokd]
St. Paul would not probably hold out to every deacon the prospect of promotion to the presbytery in reward of his service. The idea of moving upwards iu Church offices was as yet unknown (cf. Romans 12. 7, &c. ; 1 Corinthians (1 Peter 5.2). Tlie deacon's office of collecting and distributing alms would render this a necessary qualification. 9. the mystery of the fntth—i/b/diH<7 the faith, which to tlie natural man remains a mystery, but M hich has been revealed by the Spirit to them (Romans 16. 25; 1 Corinthians 2. 7-10), in a pure conscience (ch. 1. 5, 19).
12. 4-11). Moreover, there seems little connection between reference to a higher Church rank and the words "great boldness." Therefore, what those M'ho have faithfully discharged the diaconate acquire for themselves is "a good standing-place" [Alfoku] (a well-grounded hope of salvation) against the day of judgment, ch. 6. 19; 1 Corinthians 3. 13, 14 (the figurative meaning of "degree" or "step," being the degree of ivorth which one has obtained (" Pure," i. e., in which nothing base or foreign is intermixed. [Tittmann.]) Though deacons were not ordinarily called on to preach (Stephen and Philiparenot exceptions to this, since it was as evangelists, rathe( than as deacons, they preached), yet as being office-bearers in the Church, and having much intercourse with all the members, they especially needed to have this characteristic, which every Cliristian ouglit to have. 10. "And moreover," &c. [Alford.] be proved — not by a period of probation, but by a searching Inquiry, conducted by Timothy, the ordaining president (ch. 5.22), whether they be "blameless;" then when found so, "let tliem act as deacons." "Blameless;" the Grw*, "unexceptionable;" as the result of public investigation unaccused. [Tvitmann.] 11. their wives—rather, "the women," t. e., the deaconesses. For there Is no reason that special rules should belaid down as to the wives of the deacons, and not also as to the wives of the bishops or overseers. Moreover, if the wives of the deacons were meant, there seems no reason for the omission of "their" (not in the Oreek). Also the Oreek for in the eye of God [Wiesinoer]); and boldness (resting on that standing-place), as well for preaching and admonishing others now (Ephesiaiis 6. 19; a firm standing forth for the truth against error), as also especially in relation to God theli coming Judge, before whom they maybe boldly confident (Acts 24. Ifi; 1 John 2. 28; 4. 1"; 3. 21 ; Hebrews 4.
16). In the fal»h—rather as Greek, "In faith," i. e., boldness resting on their own faith, which Is in Christ Jesus—resting in Christ Jesus. 11. write I . . . hoping
—1. e., "though I hope to come unto thee shortly" (ch. 4.
13). As his liope was not very confident (v. 15), he provides for Timothy's lengthened superintendence by giving him the preceding rules to guide him. lie n<tw proceeds to give more general instructions to him as an evangelist, having a " gift" committed to him (ch. 4. 14). shortly— Oreek, " sooner " viz., than is picsupposed in the preceding directions given to him. See my Introduction on this •even so" (the same as for "likewise," v. 8, and "in like 410 verse. This verse best suits the theory that this First
ITu Blessed Truths Taught 1 TIMOTHY III. and Professed in the Cfiureh. in {t\\e)Jleshf [Tkegki-les, Printed text, Greek yew TestamenC] (John 1. 14; Philippiaus 2. 7; I John 1.2; 4.2.) Christ, in all His aspects, is Himself " the mystery of god-
Epistle was not written after Paul's visit and departure
I'l-om Ephesus (Acts 1!). and 20.), when he had resolved to winter at Corintli after passing tliesummer in Macedonia liness." He who before was hidden "with God" was made manifest (John 1. 1, 14; Romans 16, 2,5, 26; Colossians (1 Corinthians 16. 6), but after his fii-st imprisonment at Rome (Acts 2S,); prol)ably at Corinth, where he might have some tlioughlsof golngon to Epirus before returning
1. 26; 2 Timothy 1. 10; Titus 2. 11; 3, 4; 1 Jolin 3. 5,8). "Confessedly," i. e., by the universal confession of the members of "the Churcli," which is in tliis respect the "pillar" or upholder "of the Irulh."' tlie mystery—the Divine scheme embodied in Christ (Colossians 1. Z7), once hidden from, but now revealed to, us who believe, of godliness—rather, "piety :" a different Greek word expresses godliness (ch. 2. 10). In opposition to ti!ie ungodlines* or impiety inseparable from error {departure from the faith: "doctrines of devils," "profane fables," ch. 4. 1, 7; cf, ch. to Ephesus. [BiKKS,] 15. But if 1 torry long—before coming to thee, that—t. e., I write (v. 14) "that tliou mayetit know," <fcc. beliavc tUyself—in directing the Church St Ephesus (eh. 4. 11). the hons« of Gort—the Church (Hebrews 3. 2, 5, 6; 10. 21; 1 Peter 4. 17; 1 Corinthians 3. 16, "the temple of God;" Ephesians 2.22). which is—i. e., Inasmucli as it is. the Clmrcli—"the congregation." The fact that tlie sphere of thy functions is " the congregation of the living God" (who is the ever-living Master of the house, 2 Timothy 2. 19, 20, 21 X is the strongest motive to faithfulness in this be Jiaviour as presiderU of a department of "the house." The living God forms a striking contrast to the lifeless idol, Diana of Epiiesus (1 Thessalonians 1.
6. 3). To the victims of such error, the " mystery of piety" (i. e,, Christ Himself) remains a mystery unrevcaled (ch. 4.
2). It is accessible only to "piety" (f. 9): in relation to tlie pious it is termed a " mystery," though revealed (1 Corinthians 2. 7-14), to imply the excellence of Him who is the surpassing essential subject of it, and who 9). He is the fountain of " truth," and tlie foundation of our " trust" (ch. 4. 10). Labour directed to a particular Church is service to llie ong great house of God, of which each particular Church is a part, and each Christian a is Himself "wonderful" (Isaiah 9, 6), surpassing knowledge (Ephesians 3. 18, 19), cf. Ephesians 5. 32. The apostle now proceeds to unfold this confessedly great mystery in its details. It is not unlikely that some formula of confession or hymn existed in the Cliurch and was generally accepted, to which Paul alludes in the words "confessedly great is the mystery," &c., (to wit) "He who was manifested," &c. Sucli hymns were then used (cf. Ephesians 5. 19; Colossians 3. 16). Pl.iNY, 1. 10, Ep. 97, "They are wont on a fixed daj' before dawn to meet and sing a hymn in alternate responses to Christ, cm being God;" and Eusebius, Ecclesiastical History, 5. 2S, The short unconnected sentences with the words similarly arranged, and the number of syllables almost equal, and the Ideas antithetically related, are cliaracteristics of'a Christian hymn. The clauses stand in parallelism ; each two are connected as a pair, and form an antithesis turning on the opposition of heaven to earth; the order of this antithesis is reversed in each new p.air of clauses: flesh and spirit, angels and Gentiles, world and giory ; and lively stone (1 Peter 2. 5). the pillar and ground of the truth — evidently predicated of the Church, not of "the mystery of godliness" (an interpretation not started till the 16th century ; so Benged) ; for after two weighty predicates, "pillar and ground," and these substantives, the third, a much weaker one, and that an adjective, "confessedly," or "without controversy great," would not come. "Pillar" is soused metaphorically of the three apostles on whom principally the Jewish Christian Church depended (Galatlans 2. 9; cf. Revelation 3. 12). The Church is " the pillar of the truth," as the continued existence (iiistorically) of the truth rests on it; for it supports and preserves the word of truth. He who is of the trutli belongs by the very fact to the Church. Christ is the alone ground of the truth in the highest sense (1 Corinthians 3. 11). The apostles are foundations in a secondary sense (Ephesians 2. 20; Revelation 21. 14). The Church rests on the truth as it is in Christ; not the truth on the Church. But the truth as it is in itself is to be distinguished from the truth as it is acknowledged in the world. In the former sense it needs no pillar, but supports itself; in the latter sense. It needs the Church as its pillar, i. e„ its supporter and preserver. [Bacmgartkn., The importance of Timothy's commission is set forth.by reminding him of the excellence of " the house" in which lie sei ves; and this In opposition to the coming heresies which Paul presciently forewarns him of immediately after (ch. 4. 1). The Church is to be the stay of the truth and its couserver tliere is a correspondence between the first and the last clause: "manifested in tlie flesh, received up into glory." [WiESlNGER.] justifled— t. e., approved to lie righteous. [Alford.] Christ, whilst " in the flesh," seemed to be just such a one as men in the flesh, and in fact bore tlieir sins ; but by having died to sin, and having risen again. He gained for Himself and His people jtcstifying righteousness (Isaiah 50. 8; John 16. 10; Acts 22. 14; Romans 4. 2.5; 6. 7, 10; Hebrews 9. 28; 1 Peter 3. 18; 4.1; 1 John 2. I) [Bengei.]; or rather, as the antithesis to " was manifest in the flesh" requires. He was justified in the Spirit a« tlie same time that: He was manifest in the flesh, t. e.. He was vindicated as Divine "in His Spirit," f. e., U\ His higher nature; in contrast to " in the flesh," His visible human nature. This contrasted opposition requires " in the Spirit" to be thus explained : not " by the Spirit," as Alford explains it. So Romans 1. 3, 4, "Made of the seed of David accordlng.to the flesh, and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead." So "justifled" is used to mean vindicated in one's true character (Matthew 11. 19; Luke 7. 35; Romans for the world, and God's instrument for securing its continuance on earth, in opposition to those heresies (Matthew 16. 18; 28.20). The apostle does not recognize a Cluirch which has not the truth, or has it only in part. Rome falsely claims the promise for herself. But it is not historical descent that constitutes a Church, but this only, that it lias truth for its foundation. The absence of the latter unchurches Rome. The- " pillar" is the intermediate the " ground," or " basement" (similar to " foundation," 2 Timothy 2. 19) the final support of the building. [Ai.- rOBB.] It is no objection that, having called the Church before "the house of God," he now calls it the "pillar;" for the literal word "Church" Immediately precedes the ueW metaphors: so the Church, or congregation of believers, which before was regarded as the habitation of God, 3.4). His manifestation "in the flesii" exposed him to misapprehension, as though he were notliing more (John ,6.
41; 7. 27). Hia justifieation, or vindication, in respect to Hi-t
Spirit or higher being, was eflected by Ahia l/iat manifested tliat higher being. His words (Mattiiew 7. 29; John 7. 46), His works (John 2. U; 3. 2), by His Father's testimony at His baptism (Matthew 3. 17), and at the transflguratiou (Matthew 17. 5), and especially by His resurrection (Acts 13. 33; Romans 1.4), though not by this exchisivety, as Bengel limits It. seen of angels—Answering to "preached unto the Gentiles" (or rather "among the nations;" Including the Jews), on the other hand (Matthew
Is now, from a dif Tereut point of view, regarded as the piitar upholding the truth. 10. And—following up r. 15: The pillar of tlie truth is the Church in whicli thou art required to minister ; " and (that thou mayest know how grand is that truth which the Church so upholds) confosaly (so the Greek for 'without controversy') great is the mystery of godliness: (viz.) He who (so the oldest MBS. and versions read for ' God') was manifested in (the)
28. 19; Romans 16.25, 26). "Angels saw tlie Son of God with us, not having seen Him before" [Ciikvsohtom] : "not even they had seen His Divine nature, which is not visible to any creature,, but they saw Him incarnate" 411 flesh (He who) was justified In the Spirit," &c. There is set Ijefore us the whole dignity of Christ's person. If He were not e.ssentlally superhuman (Titus 2. 13), how could IDe apostle emphatically declare that He was mantjeiited
Puiirfi PrcdidiOH thai there he a 1 TD.IOTHY I Y. iJeparture frmn the Falih in' the Latter Timu a good sense (2 Timothy 2. 19), so "i» brand" in a bad sense. The image is taken Iroui the liiauding of criminals. 3. Sensuality leails to fnise spiritualism. Their own inward impurity is reflected in their eyes in the world without them, and hence their asceticisnj tTitus 1.
[THKOl)0i!KT](r,!^hcsi;ins3.S, 10; 1 Peter 1. 12; cf. Colossi ivns
1. 1(>. 2yj. WhiitiuiKelxcaitie tokiiow by .lecing, llu' nations li-iirmni Dy pi-i-aching. He is a new message to the one class as Wi ll as lo Ihe other; in tlie wondrous union in His jxiisun or things niost opposite, viz., heaven and earth, 14, 15). [WiESiNGEK.] By a spurious spiritualism (2 Timothy 2. 18), wliich made moral perfection cousist in abstinence from outward things, they pretended to attain to a higher perfection. Matthew 19. lu-12; cf. 1 Corinthians 7. lies "tlie mystery." [Wiesingee.] If tlio Jinylish Ver-
Kion, "Gentiles," be retained, the antithesis will be between tlie artj/t'ls who are so ri Kar the Son of God, the Ijord of angels, and the Gentiles who were so utterly " alar att'" (Ejjhesia.ns 2. 17). believed on in the worlil—which
8, 20, ;S, gave a seeming handle to their "forbidding marriage" (contrast ch. 5. 14), and the Old Testament distinction as to clean and unclean, gave a pretext for teaching to "abstain from meats" (cf. Colossians '2. 16, 17, 20-23). As these Judaiziug Gnastics combined the liarlot or apostate Old Testament Church with the beast (Revelation 17.3), or Gnostic spiritualizing anti-Christianity, so Rome's Judaizing elements (ch. 4. 3) shall ultimately be combined with the open worldly-wise anti-Clnistianity of the false prophet or beast (ch. 6. 20, 21; Colossians 2. 8; ] John 4. 1-3; Revelation 13. 12-15). Austerity gained tor them a show of sanctity whilst preaching false doctrine (Colossians 2. 23). Eusebius, Ecclesiastical History, 4. 29, quotes from Ibencs (1. 28), a statement that Saturninus, Marcion, and tlie Eucratites, preaclied abstinence from marriage and animal meats. Paul prophetically warns against such notions, the seeds of wliicii. already were being sown (ch. 6. 20; 2 Timothy 2. 17, 18). to he received Greek, "to be partaken of." of ttietn lit., (created and designed) ''for them," Ac. Though all (even the unbelieving. Psalm 104. 14; Matthew 5. 4o) are partakers in lietli in wickedness (1 John 2. 15; 5. 19). Opposed to "glory" (John 3. 16, 17). This followed upon His being "preaclied" (Romans 10. 14). received up iuto glory
Gret'fc, " in glory." However, i?/((//iVi Version maybe retained Ihus, "Received up (so as now to be) in glory," t. e., into i/lory (Mark 16. 19; Luke 24. 51; Acts 1. 11). His reception in heaven answers to His reception on earth by laeing "believed on."
CHAPTEK IV.
Ver. 1-16. Prediction of a Coming Departure FROM THE Faith: Timothy's Duty as to it: GenbKAt, Directions to him. The "mystery of iniquity" liere alluded to, and already working (2 Thessalonians
2. 7), stands opposed to the "mystery' of godliness" just mentioned (1 Timothy 3. 16). 1. Xow—Grerk, " But." In contrast to the "mystery of godliness." the Spiritspeaking by the prophets in the Church (whose prophecies rested on those of the Old Testament, Daniel 7. 25; 8.
23, &c. ; 11. 30, as also on those of Jesus in the New Testament, Matthew 24. 11-24), and also by Paul himself, 2 Thessalonians 2. 3 (with whom accord 2 Peter 3. 3; 1 Jolin 2. IS; Jude 18). expressly—" in plain words." Tliis shows that he refers to prophecies of the Spirit then lying before him. in the latter times—in the times following upon the times tliese foods created by God, " they which believe" alone fulfil God's design in ci'eation fr^/ }>arlal:inij of them with thanksgiving ; as opposed tp those who abstain from them, or in partaking of them, do not do so xvUh thanksgiving. The unbelieving have not the designed use of such foods by reason of their "conscience being defiled" (Titus 1. IS). The children of God alone "inherit the earth;" lor obedience is the necessary qualification (as it was in the original grant of the earth to Adam), wliidi they alone possess, and know the trutln—Explanatory and defining who are " they which believe." I'ranslate as Greek, "And have full knowledge of the truth" (A'oJe, Philippians in which he is now writing. Not some remote future, but times immediately sut)sequent, the beginnings of tlie apostasy being already discernible (Acts 20. 29) : these are the lorerunners of "the last days ' (2 Timothy 3.1). depart from tlie faitU—The apostasy was to be within the Church, the faithful one becoming the harlot. In 2 Thessalonians 2. 3 (written earlier), the apostasy of tlie Jews from God (joining the heathen against Christianity) is the groundwork on which the prophecy rises; whereas here, in the Pastoral Epistles, the prophecy is connected
1.9). Tims he contradicts the assumption of siijierior knowledge anol higher moral ptjrfection, i>ut forward by the heretics, on the ground of tlu ir abstinence from marriage and meats. "The truth'' stands in opposition to with Gnostic errors, the seeds of which had already been sown in the Church [Aubeklen] (2 Timothy 2. 18). Apollonius Tyanteus, a heretic, came to Epiiesus in the lifetime of Timothy, giving heed—(Ch. 1. 4; Titus 1. 14.) seducing spirits—working in the heretical teachers. 1 John 4. 2, 3, 6, "the spirit of error," opposed to " the spirit of truth," "the Spirit' which "speaketh" In the true prophets against them, doctrines of devils lit., " teachings of (i.e., suggested by) demons." James 3. 15, "wisdom-devilish;" 2 Corinthians H. 15, "Satan's ministers." tlieir "lies" (v. 2). 4-, 5.^ Translate as Greek, "Because" (expressing a reason resting on an objective fact; or, as here, a .Scripture quotation)—"For" (a reason resting on sometliing subjective in the ivriter's tnindl. every crenlurr: . . . soo«l—(Genesis 1.31; Romans 14. 14, 20.) A refutation by anticipation of the Gnostic opposition to creation: the seeds of which were now lurking latently in the Cliurch. Judaism (Acts 10. 11-16; 1 Coriulhians 10. 2i>, 20) was tlio starting-point of the error as to meals: Oriental Gnosis added new elements. The old Gnostic heresy is now almost extinct; but its remains in the celibacy of Rome's priesthood, and in its fasts from animal meats, enjoined under the penalty of mortal sin, remain. If . . . with thanksgiving—Meats, though pure in themselves, become impure by being received with an uulhankful mind (Romans M. 6; Titus 1. 15). 5. siviictllied- " liallowed :" set apart as holy lor the use of believing men: separated from "the creature," which is under the bondage of vanity and con-Mjj<jo)i (Romans 8. 19, itc). Just as in the IjOrd'd Supper, the thanksgiving prayer saiuiifies the elemeiits, separating them from their naturally alien position in relation to the spiritual world, and I raiisferi ing them to their true relation to the new life. So in every use of the creature, thanksgiving prayer lias the same efl'ect, and ought always to be used (1 Corinthians 10. :!0, SI), by tlio word of Ciod and prayer—i. e., " by means of intereessoi-y prayer" (so the Greek)— i. e., consecralory prayer in belialf of " Ihe creature" or food—that prayer iiuiinly consisillniy of "the word of God." The Apostolic Constitutions, 7. 4i>, give this ancient grace, almost wholly consisting of Scripture, " Blessed art thou, O Lord, who fcedest nie from my youth, who givesl food to all flosli : I'ill cur hearts with Joy 'Z. Rather translate, "Through (lit., 'in:' the element in which the apostasy has place) the hypocrisy of lying speakers;" this expresses the means through wlilch "some shall (be led to) depart from 'the faith," I'tz., the feigned sanctity of the seducers (cf. "deceivers," Titus 1. 10). having their conscience seared— (;rec/c, "having their own conscience," &c., i. e., not onli' "speaking lies" to others, but also having their own conscience seared. Professing to lead others to holiness, their own conscience is all the while defiled. Bad consciences always have recourse to hypocrisy. As faith and a good ctnisclence are Joined (ch. 1. 5); .so hypocrisy (t. e., unbelief, Mattlii;w 21. 5, 61; cf. Luke 12. 40) and a bad co7iscience here. Tiiicodokkt explains like Nngllsh Version, "seared," as implying their extreme insensibility ; the ef Tect of ('auterizing tieing to deaden sensation. The Oreek, however, primarily means "branded" witli the consciousness of crimes committed ngiiiiist their lietter knowledge and conscience, like so many sears burnt in by a branding-iron. Cf. Titus 1. 15;
8. 11, "condemned of himself." They are conscious of the brand within, and yet with a hypocritical show of siviictlt.y tliey strive to seduce others. As "a seal" is used in 41-2
IViat Timothy might not Fail in Duty, 1 TIMOTHY IV. Paul givelh Itim Sundry Jj irec Hons. and gladness, that -vie, navlng all sufficiency, may abound U)ito every good work in CliriKt Jesus onr Lord, through whom glorj', honour, and miglit, be to tliee for ever. Amen." lu the case of Inspired irien, " the word of God" would refer to their inspired prayers (1 Kings 17. 1); but as Paul speaks in general, including uninspired men's tlianksgi viiig for meals, tlie "word of God" more probably refers to the Scripture words used in thanksgiving prayers. 0. If thou put . . . li» remembrance—rather as Greek, " If thou suggest to (bring under the notice of) (v. 8). 10. therefore—Crect, " with a view to this." T"! reason why "we both ('both' is omitted in the oldest M.SS.) labour (endure hardship) and suffer reproach (some oldest MSS. read 'strive') is because we have rested, and do rest our hope, on the living (and therefore, life-giving, v. 8) God." Saviour—even in this life {v. 8). specially . . . those that believe—Their " labour and reproach" are not inconsistent with their having from the living God, their Saviour, even tlie present life (Mark 10.
30, " a hund Ved-fold now in this time . . . with persecutions"), much more the life to come. If God is in a sen«« "Saviour" of unbelievers (ch. 2. 4, i. e., is willing to be s> everlastingly, and is temporally here their Preserver ana Benefactor), much more of believers. He is the Saviour of all men potentially (ch. 1. 15); of believers alone effectually. 11. These truths, to the exclusion of those useless and even injurious teachings {v. 1-8), whilst weighing well thyself, charge also upon others. 12. Let no man despise thy youth—Act so as to be respected in spite of thy youth ttie brethren," &c. these things viz., the truths stated in I', i, 6, in opposition to the errors foretold, v. 1-3. minister—"servant." nourished up—Tlje Greek is present, not past: "Continually beinr? nourished in" (2 Timothy 1.
6 ; 3. 14, 15). tine words of faith—rather, "... of the faith" (cf. u. 12). good doctrine—"the good teaching." Explanatory of " the faith," in opposition to the " teacli Ings of demons" (English Version, doctrines of devils, v. 1) which Timothy was to counteract. Cf. " sound doctrine" (ch. 1. 10; 6. 3; Titus 1. 9; 2. 1). whcreiinto thou hast attained—"the course of which thou hast followed;" hast followed along by tracing its course and accompanj'iug it. [Alford.] Thou hast begun to follow up. fBBNGEL.] The same Greek occurs, "Thou hast fully kn<)wn" (2 Timothy 3. 10), "having had perfect understanding" (Luke 1.
(1 Corinthians 16. 11 ; Titus 2. 15) ; cf. " youthful" as to Timothy (2 Timothy 2. 22). He was but a mere youth when he joined St. Paul (Acts 16. 1-3). Eleven years had elapsed since then to the time subsequent to Paul's first imprisonment. He was, tlierefore, still young; especially in comparison with Paul, whose place he was filling; also in relation to elderly presbyters whom he should "entreat as a father" (ch. 5. 1), and generally in respect to his duties in rebuking, exhorting, and ordaining (ch. 3. 1), which ordinarily accord best with an eMerly person (ch.
3). It is an undesigned coincidence that the Greek verb is used only by Paul and Paul's companion, Luke. t. refuse—reject, avoid, have nothing to do with (2 Timothy 2. 23 Titus 3. 10). old wives' fables—anile myths (ch. 1. 4, 9; Titus 1. 14). They are "profane," because leading away from "godliness" or "piety" (ch. 1.4-7; 6.20; 2 Timothy
5.19). be thou an example— Grw/;, " become a pattern" (Titus 2.7). The true way of making men not to despise (slight, or disregard) thy youth, in word—in all that thou sayest in public and private, conversation— £. e., "behaviour:" the Old English sense of the word. In charity .
2.10; Titus 1. 1, 2). exercise thyself— "exercise thyself" as one undergoing training in a gymnasium. Let thy self-discipline be not in ascetical exercises as the false teachers (v. .3, 8; cf. 2 Timothy 2. 22, Xi; Hebrews 5.
.' . faith—the two cardinal principles of the Christian (Galatians 5. 6). The oldest. MSS. omit "in spirit." in purity—simplicity 6f holy motive followed out in consistency of holy action [Alford] (ch. 5. 22; 2 Corinthians 6. 6; James .3. 17; 4. 8; 1 Peter 1. 22). 13. Till I eome—when Timothy's commission would be superseded for the time by the presence of the apostle himself (ch. 1.
14; 12. 11), but with a view to godliness or "piety" (ch. 6.
11,12). 8. but Utae—Greek, "profiteth to (but) a small extent." Paul does not deny that fasting and abstiuence from conjugal intercourse for a time, with a view to reaching the inward man through the outward, do profit somewhat. Acts 13. 3; 1 Corinthians 7. 5, 7; 9. 26,27 (though in 3; 3. 14). reading—especially in the public congregation. The practice of reading Scripture was transferred from the Jewish synagogue to the Christian Church (Luke 4.
Its degenerate form, asceticism, dwelling solely 'on what Is outward, v. 3, Is not only not profitable but injurious). Timothy .seems to have had a leaning to such outward self-discipline (cf. ch. 5. 23). Paul, therefore, whilst not disapproving of this in its due proportion and place, shows the vast superiority of godliness or piety, as being profitable not merely "to a small extent," but unto all things; for, having its seat within, it extends thence to the whole outward life of a man. Not unto one portion only of his being, but to every portion of it, bodily and spiritual, temporal and eternal. [Alfohd.] "He who has piety (which is 'profitable unto all things') wants nothing needed to his well-being, even tlmugh he be without those helps which, 'to a small extent,' bodily
16-20; Acts 13.15; 15.21; 2 Corinthians 3. 14). The New Testament Gospel and Epistles being recognized as inspired by those who had the gift of discerning spirits, were from the first, according as they were written, read along with the Old Testament in the Church (1 Thessalonians 5.
21, 27; Colossians 4. 16). [Justin Martyr, Apology, 1. 67.]
I think that whilst public reading is the prominent thought, the Spirit intended also to teach that Scripture reading in private should be " the fountain of all wisdom from which pastors ought to draw wliatever they bring before their flock." [Alford.] exhortation—addressed to the feelings and will with a view to the regulation of the conduct, doctrine— Creefc (ministerial), " teaching" or instruction. Addressed to the understanding, so as to impart knowledge (ch. 6. 2; Roinans 12. 7, 8). Whether in public or private, c3:?«/A-<a<io» and instruction should be based on Scripture reading. 14. Neglect not the gift—by letting it lie unused. In 2 Timothy 1. 6 the gift is represented as a spark of the Spirit lying within him, and sure to smoulder by neglect, the stirring up or keeping in lively exercise of wliicli depends on the will of him on whom it is bestowed (Matthew 2i). 18, 23, 27, 28). The charism or spiritual gift, Is that of the Spirit which qualified him for " the work of an evangelist" (Ephesians exercise furnishes." [Calvin.] "Piety," which is the end for which thou art to "exercise thyself" (v. J), is the essentia'l thing : the means are secondary, having promise, &c.—translate as Greek, " Having promise of life, that which now is, and that which is to con)e." " Life" in its truest and best sense now and hereafter (2 Timothj1. 1). Length of life now so far as it is really good for the believer; life in its truest enjoyments and employments now, and life blessed and eternal hereafter (Matthew 6.
33; Mark 10. 29, 30). "Now in this time" (Psalm 81. 11 ; 112. Romans 8. 28; 1 Corinthians 3. 21, 22, " all things are yours. . . the world, life . . . things present, things to come";. Christianity, which seems to aim only at our happiness
4.11; 2 Timothy 4.5), or perhaps the gift of discerning hereafter, effectually promotes it here(ch. 6. 6; 2 Peter l.
8). Cf. .Solomon's prayer and the answer (1 Kings 3. 7-13).
specially needed in his function of ordaining, as overseer. [Bishop Hixds.] given thee-by God (1 Corinthians 12. 4, 6). by prophecy— (. e., by tlie Holy Spirit, at his general ordination, or else consecration, to the> special see of Ephesus, speaking through the prophets God's will to give him tlie graces needed to qualify him
9. (Ch. 1. 15.) This verse (Greek), " faithful is the saying," Ac, confirms the assertion as to the " promise" attached to "godliness," t). 8, and forms a prefatory introduction to V. 10, which Is joined to v. 9 by " for." Ho 2 Timothy 2. 11. Godly men seem to suffer loss as to this life: Paul h.ereby for his work (ch. 1. 18; Ads 13. 1-!). with . . . laying on of . . . hands— So in Joshua's case, Nuiiiliers '/7. 18-20; Deuteronomy 31. 9. The gift was coiiiiected with tlie syt Mrefutes the notion. [Bengel.] "God Is the .Sai'iour specially of those that believe" (v. 10), both .as to " the life that now is," and also as to "the life which is to come"
4J3
Divers Precepts to Timothy. 1 TIMOTHY V. Rules as to Reproving. bo Ucal act of laying on hands. But the Grepk "with" implies that the pi-esbyter's laying on hands was the mere accompaniment of the conferring of the gift. " By" (2 Timtreatment of the other sex will promote "purity." 3. Honour—by setting on the Church-roll, as fit object.s of charitable sustenance (y. 9, 17, 18 ; Acts 6. 1). So "honour" isusetl for support with necessaries (Matthew 15. 4, 6; Acts otliy 1. 6) implies that Paul's laying on his hands was the actual instrument of its being conferred, of the pr«-sbytery—In 2 Timothy 1. 6 the apostle mentions only his otvn laying on of hands. But there his aim is to remind Tim-
28. 10). widows indeed—(v. 16.) Those really desolate; not like those {v. i) having children or relations answerable for their support, nor like those (in v. G) " who live in pleasure;" but such as, from their earthly desolation as to friends, are most likely to trust wholly In God, persevere in continual prayei's, and carry out the religious duties assigned to Church widows (v. 5). Care for widows was transferred from the Jewish economy to the Christian (Deuteronomy 14, 29; 16. 11 ; 24. 17, 19). 4. if any widow —not "a widow indeed," as having children who ought to support her. nephews—rather, as Greek, " descendants," or "grandchildren." [Hesychius.] Nephews in old English meant grandchildren [Hooker, Ecclesiastical Polity, 5. 20J. let them—the children and descendants, learn flrst—ere it falls to the Church to support them, to show piety at hoiiie—filial piety towards their widowed mother or grandmother, bj' giving her sustenance. Lit.,". . . towards their own Jiouse." " Piety is applied to the reverential discharge of filial duties; as the parental relation is the earthly representation of God our heavenly Father's relation to us. "Their oum" stands in opposition to the Church, in relation to which the widow is comparatively a stranger. She has a claim on her own children, prior to her claim on the Church ; let them fulfil this prior claim which she has on them, by sustaining her and not burdening the Church, parents— Greek, (living) "progenitors," i.e., their mother or grandmother, as the case maybe. "Let them learn," implies that abuses of this kind had crept into the Church, widows claiming Church support, though they had children or grandchildren able to support them, good and—The oldest MSS. omit. The words are probably inserted by a tran.scriber from ch. 2. otliy specially of the part he himself took in imparting to him the gift. Here he mentions the fact, quite consistent with the other, that the neighbouring presbyters took part in the ordination or consecration, he, however, taking the foremost part. Paul, though having the general oversight of the elders everywhere, was an elder himself (1 Peter 5. 1 ; 2 John 1). The Jewish council was composed of the elders of the Church (the presbytery, Luke 22. 66; Acts 22. 5), and a presiding rabbi ; so the Christian Church was composed of apostles, elders, and a president (Acts 15.
16). As the president of the synagogue was of the same order as his presbyters, so the bishop was of the same order as his presbyters. At the ordination of the president of the synagogue there were always three presbyters present to lay on hands, so the early Church canons required three bishops to be present at the consecration of a bishop. As the president of the synagogue, so the bishop of the Church alone could ordain, he acting as the representative, and in the name of the whole presbytery. [ViTRiNGA.] So, in the Anglican Church, the bishop ordains, the presbyters or priests present joining with him in laying on hands. 15. Meditate Oreek, " Meditate carefully upon" (Psalm 1. 2; 119. 15; cf. "Isaac," Genesis 21. 63). tKese tilings (v. 12-14.) As food would not nourish without digestion, which assimilates the food to the substance of the body, so spiritual food, in order to profit us, needs to be appropriated by prayerful meditation, give thyselfwholly to lit., " Bemi these things ;" let them engross thee wholly; be wholly absorbed in them. Entire selfdedication, as in other pursuits, so especially in religion,
3. 5. widow Indeed, and desolate—contrasted with her who has children or grandchildren to support her (i;. 4). trusteth In God—Perfect tense in Greet, "Hath rested, and doth rest her hope in God." This v. 5 adds another qualifica,tion in a widow for Church maintenance, besides her being "desolate" or destitute of children to support her. She must be not one " that liveth in pleasure" {v. 6), but one making God her main hope (the accusative in i8 the secret of proficiency. There are changes as to all other studies, fashionable to-day, out of fashion to-morrow; this study alone is never obsolete, and when made the all-engrossing aim sanctifies all other studies. The exercise of the ministry threatens the spirit of the ministry, unless It be sustained within. The minister must be first his own scholar before he can be another's teacher. pro Atlng Greek, "progress" towards perfection in the Christian life, and especially towards the fullest realization of the ideal of a Christian minister (c. 12). may appear to nil—not for thy glory, but for the winning of souls (Matthew 5. 16). 18. Take heed—Give heed (Acts 3. 5). thyself, and . . . doctrine— "and unto thy teaching." The two requisites of a good pastor ; His teaching will bo of no avail, unless his own life accord with it; and his own purity of life is not enough, unless he be diligent in teachiiag. [Calvin.] This verse is a summary of v. 12. continue in them—(2 Timothy .3. 11.) in doing tills—not "by doing this," as though he could save himself by works, thon shalt . . . save thyself, and them, iSc. (Ezekiel 33. 9; James q. 20.) In performing faithfully his duty to others, the minister is promoting his own salvation. Indeed he cannot "give heed unto the teaching" of others, unless he be at the same time "giving heed unto
Greek e.Kpresses that God is the ultimate aim ti'hereto her hope is directed; whereas, ch. 4. 10, dative expresses hope resting on God as her present stay [Wiesinger]), and continuing instantly in prayers. Her destitution of children, and of all ties to earth, would leave her more unencumbered for devoting the rest of her days to God and the Church (1 Corinthians. 7. 33, 31). Cf. also "Anna a widow," who remained unmarried after her husband's death, and " departed not from the temple, but served God with fastings and praj'ers day and night" (Luke 2. 36, 37). Such a one, Paul implies, would be the fittest object for the Church's help (v. 3); for such a one Is promoting the cause of Christ's Church by her prayers for It. "Ardour in prayers flows from hoping confidence in Gotl." [Leo.] in supplications and prayers — Greek, "in her supplications and prayers;" the former signifies asking under a sense of need, the latter, jn-ayer (Noles, ch. 2. 1 ; Philippians 4. 6). niglit and day—Another coincidence with Luke (Luke 18. 7, "cry day and night"); contrast Satan's accusations " day and night " (Revelation 12. 10). O. she that livetli in pleasure—the opposite of such a widow as is described r. 5, and therefore one utterly undeserving of Church charity. The ffi-ee Aexpresses u-anton prodigality nml excess. [Tittm.\nn.] The rowt expresses weaving at a fast rate, and so lavish excess {iVote, James 5. himself."
CHAPTER V.
Ver. 1-2). Oenekal Directions as to now Timothy SHOULD Deal with Different Classes in thf. Church.
1. an elder in (Kje ; probably not an elder in the min Utry ; these latter are not mentioned till. v. 17, " the elders that rule." Cf. Acts 2. 17, " Your old men," lit., "elders." Contrasted with " theyoungermiin." .\s Timothy wasadmoii Ished so to conduct himself us to give no man reason to despise his i/oiUh {ch. 4. 12); so here he is told to bear In mind his youth, and to behave with the modesty which becomes a young man In relation to his elders. "Rebuke," lit., " .Strike hard upon ;" Rebuke not sliarph/ : a different word from " rebuk<'," 2 Timothy 1. 2. entreat—e,\-
5). dead while she livetli—dead in the.SpirIt Whilst alive in the tlcsh (Matthew 8. 22; Kphosiaus 5. H). 7. the»o things—Just now spoken (v. 5, 6). tliat tiiey may be blameless viz., the widows supported by the Church. 8« nut—Reverting to v. 4, "If any (a general proposition; therefore Including In It-s application the loidow's children or grandchildren) provide not for his own (relations In general), and especially for those of. his own house (In particular), he hath (practically) denied the fulth." Faltb tiort. as bretliren—and tlierefore equals; not lording it over them (1 Peter 5. 1-3). a. with all purity—Respectful 414
Omcerning the Widows of the Church. 1 TIMOTHY V. The Younger Widows to Re-marry. desire is to marry again. 12. Having—Bringing on themselves, and so having to bear as a burden (Galatians 5. lUj judgment from God (cf. ch. 3, 6), weighing like a load on them, cast off their first faith viz., pledged to Christ and the service of the Cliurcli. There could be no hardship at the age of sixty or upwards in not marrying again (end oft). 9), for the sake cf serving better the cause of Christ as presby teresses ; tliough, to ordinary widows, no barrier existed against re-marriage (1 Corinthians 7. 39). This is altogether distinct from Rome's unnatural vows of celibacy in the case of young marriageable women. The widow-presbyteresses, moreover, engaged to remain sinwithout love and its worlts is dead ; "for the subject-matter of faith is not mere opinion, but tlie grace and truth of God, to which he that believes gives up his spirit, as he tUat loves gives up his heart." [Mack.] If in any case a duty of love is plain, it is in relation to one's own relatives; to fail in so plain an obligation is a plain proof of v/a It of love, and therefore of want of faitli. " Faith does not set aside natural duties, but streugtliens them." [Bexgel.] worse than an Infidel—because even an infidel (or unbeliever) is taught by nature to provide for his owr. relatives, and generally recognizes tiie dut3^; the Christian who does not so, is worse (Matthew 5. 4(i, 47). He has less excuse with his greater light, than the infidel wlio may break, the laws of nature. 9. Translate, " As a widrtw gle, not as though single life were holier than married life (according to Rome's teaching), but because tlie interests of Christ's cause made it desirable (Note, ch. 3. 2). They had pledged "their first faitli" to Christ as presbyteress widows ; they now wish to transfer their faith to a husband (cf. 1 Corinthians 7. 82, 34). 13. withal—"at the same time, moreover." learn—usually in a good sense, lut these women's "learning" is idleness, trifling, and busyhodies' tattle, wandering Greek, "going about.
(i. e., of tlie ecclesiastical order of widowhood ; a kind of fonale presbytery), let none be enrolled (in tlae catalogue) wlio is less than sixty years old." Tliese were not deaconesses, who were chosen at a younger age (forty was tlie age fixeil at the Council of Chalcedon), and who had virgins (in a later age called widows) as well as widows among them, but a band of widows set apart, though not yet formally and finally, to the service of God an(L the Ciiurch. Traces of such a class appear in Acts 9. H. iTorcas herself was such a one. As it was expedient {Note, cli. 3. 2; Titus ' from house to house—of tlie members of the Church (2 Timothy 3. 6). "They carry the af Tairs of this house to tliat, and of tliat to this ; they tell the aflfairs of all to all." [Theophylact.] tattlers— " trifling talkers." In 3 John 10, translated "prating." busybodies—mischievously busy ; inconsiderately curious (2 Thessalonians 3. 11). Acts
1. 6) that the presbyter or bishop should have been but once married, so also in her case. Tiiere is a transition here to a new subject. The reference liere cannot be, as in
19. 19, " curious," the same Greek. Curiosity usually springs from idleness, which is itself the mother of garrulity. [Calvin.] speaking—not merely "sai/ig'." The subject7natter, as Well as the form; is involved in the Greek word, [Alfoed.] which they ought not—(Titus 1. 11.) 14. younger women—rather, as ellipsis ought to be supplied, "the younger widovs," viz., yoanger widows in general, as distinguished from the elder widows taken on the roll of presbyteresses (v. 9). The "therefore" means seeing that young widows are exposed to such temptations, " I will," or V. to providing Church sustenance for them. For the restriction to widows above sixty would then be needless and harsii, since many widows might be in need of help at a much earlier age ; as also the rule that the widow must not have been twice married, especially since lie liimself, below {v. 14), enjoins the younger widows to marry again ; as also that she must have brought up children. Moreover, V. 10 presupposes some competence, at least in past times, and so poor widiows would be excluded, the very class requiring charity. Also, «. H would then be senseless, Cor tiien their re-marrying would be a benefit, not an injury, "desire," &c. (u. 11-13). Tiie precept here that they should marry again, Is not inconsistent with 1 Corinthians 7. 40; for the circumstances of the two cases were distinct (cf. 1 Corinthians 7. 26). Here re-marriage is recommended as an antidote to sexual passion, idleness, and the other evils noted V. 11-13. Of course, where there was no tendency to these evils, marriage again would not be so requisite; St. Paul speaks of what is generally desirable, and supposing there should be danger of such evils, as was likely. "He does not impose a laiv, but points out a j emedy, to younger widows." [Chkysostom.] btar children—(Ch. 2. 15)—thus gaining one of the qualifications (v. 10) for being afterwards a presbyteress widow, should Providence so ordain it. guide Greek, "Rule the house" in the woman's due place; not usurping au Vwrity over the man (ch. 2. 12). give none occasion lit., " starling-point;" handle of reproach through the loose eonduct of nominal Christians, the adversary—of Christianity, Jew or Gentile. Philippians 1. 28; Titus 2. 8, "He tliat is of the contrary part." Not Satan, who is introduced in a different relation {v. 15.) to speak reproachfully— "for the sake of reproach" (ch. 3. 7; 6. 1; Titus to the Church, as relieving it of the burden of their sustenance. Tertullian, De Velandis Virginibus, c. 9., Hek-
MAs', Shepherd, B. 1. 2, and Chrysostom, Homily 31, mention such an order of ecclesiastical widowhood, each one not less than sixty years old, and resembling the presbyters in the respect paid to them, and in some of tlieir duties; they ministered with sympathizing counsel to other widows and to orphans, a ministry to which tlieir own experimental knowledge of the feelings and sufferings of the bereaved adapted them, and luid a general supervision of tlieir sex. Age was doubtless a requisite in 2>resbyters, as it is here stated to have been Xa presbyteresses, with a view to their influence on the younger persons of their Bex. They were supported by tlie Church, but not tiie only widows so supported (v. 3, 4). -wife of one man—in order not to throw a stumbling-block in tlie way of Jews and heathen, who regarded with disfavour second marriages (Note, ch. 3. 2; Titus 1. 6). This is tlie force of " blameless," giving no offence, even in matters inditferent. 10. for good works— (?reeA;, "IN honourable (excellent) works ;" the sphere or element in which the good report of her had place (Titus 2. 7). This answers to ch. 3. 7, as to the bishop or presliyter, "He must have a good report of them which are without." If—if, in addilioii to being well reported of," she, &c. 8l»e . . . brouglit «p children—either her own (ch.3. 4, 12), or those of ol hers, which
2. 5, 10). If the handle were given, the adversary would u.se it for the sake of reproach. The adversary is eager to exaggerate the faults of a few, and to lay the blame on the whole Church and its doctrines. [Bengel,.] 15. Vor—For in the case of some this result has already ensued ; "Some (widows) are already turned aside after Satan," tlie seducer (not by falling away from the faith in general, but) by such errors as are stigmatized ti. 11-13, sexual passion, idleness, &c., and so have given occasion of reproach (v. 14). "Sal.iin finds some mischief still for the idle hands to do." 16. If any . . . have widows—of his family, however related to him. Most of the oldest M.SS. and versions omit" man or," and read, " If any woman that believeth." But the Received text «eeTO.v preferable. If, however, the weightiest authorities are to prevail, the sense will be. He was speaking of younger widows; He now says, If any be- Is one of the " good works ;" a qualification adapting her for ministry to orplian children, and to mothers of families, lodged strangers—ch. 3. 2, " given to hospitality," Titus 1.8; in the case of presbyters. Wiislied . . . saints'
the example of the Lord (.John 13. 11); a specimen of tlie universal spirit of humbly "by love serving one another," which actuated the early Ciirisllans. relieved llie aflllctrd—whether by pecuniary or other relief, follotved . . . good—(1 Thessalonians 5. 15; cf. instances
In Matthew. 2.5. 3.5, 36.) 11. younger— than sixty years old
9). refuse—to take on the roll of presbyteress widows, 'tvax wanton-it/., "over-strong" (2 Chronicles 20. IG). against Christ—rebelling against Christ, their proper Bridegroom. [Jerome.] they will— CJreefc, they ii'i«A/ thfelr lieving young widow have widows related to her needing support, let her relieve them, thereby easing the Churcii of the burden, v. 3, 4 {there it was the children and grand-
Ti'ir. Elders to be Unnoured. 1 TIMOTHY V. A Precept ax to Tiruollv.'- lle.dih. was the offender to be excommunicated, others . . . fear —that other members of the Church may have a wholesome fe.ar of ol Tending (Deuteronomy 13.11; Acts 5.11). 31. I cliarge tUee— rattier .as Greek, " I adjure thee*" so it ought to be translated 2 Timothy 4. 1. before-" in the presence of God." tord-Omitted in the oldest Jl.SS. God the Father, and Christ the Son, will testify against thee, if thou disregardest my injunction. He vividly sets before Timothy the last judgment. In which God sliall be revealed, and Christ seen face to face with His angels. [Bengel.I elect angels—an epithet of reverence. The objects of Divine electing love (1 Peter 2. 6). Not only "elect" [according to the everlasting purpose of God] in contradistinction to the reprobate angels (2 Peter 2. 4), but also to mark the excellence of the angels In general fas God's chosen ministers, "holy angels," "angels of light"], and so to give more solemnity to their testimony [Cai.vin] as witnesses to Paul's adjuration. Angels take part by action and sympatliy in the al Tairs of the earth (I/uke 15. cJiildrrn ; here (t is tJie young Kndow, who, in order to avoid tlie evils of idleness i\mi waiitoyiness, the result of idlenesx, V. II, lo; EzeUiel 16.41), is to be diligent in good works, such HS " relieving theafllicted," v. 10, thus qualifying herself for lieing afterwards a ividow-preshyteress). let Oiem—rather as Orerk, " let him," or " lier ;'' " let such a one,'' &c. (i'. 10). be charged — ?//., *'l)e burdened" witli their support. ividlOAvs indeed—really helpless and friendless {v. 3, 4).
17. The transition from the widow-presbyteresses (v. 9) to the presbyters here, is natural, rule well— lit., "preside
Well," with wisdom, ability, and loving faithfulness, over the flock assigned to them. l>e counted wortliy of dimble Hionoiir—2. e., the honour which is expressed by Eilts {V. 3, 18), and otherwise. If a presbyter as such, in virtue of his office, is already worthy of honour, he who rideit u'cll is doubly no [Wiesinger] (1 Corinthians 9.14; Galatians 6. 6; 1 Tliessalonians S. 12). Not literally that a presliyter who rules well should get double the sakti-y of one wlio does not rule well [Ai.ford], or of a presbyteress widow, or of the deacons. [Chry.sostom.] "Double" is used for large in general (Ilevelation 18. 6\ especially
10; 1 Corinthians 4.9'i. these Uiiiigs—the injunctions,!'. 19,
20. without preferring one before another—rather as Greek, "prejudice "judging before" liearing all the facts of a case. There ought to be j«d(7me)!<, hut not prejudging.
labour in the word and doctrine Greek, "teaching;" preaching of the word, and inslruclion, catechetical or otherwise. This implies that of the riding
Cf. "suddenly,"' v. 22; also v. 24. partiality—iw/nminof a man, as " prejudice" is bias a<;at»i.«< a man. Some of the oldest M.SS. read, " in the way of summoning (brethren) before a (heathen) judge." But Vulgate and other good authorities favour the more probable reading in English preahytcrs there were two kinds, those who laboured in the word and teaehing, and those who did not. Lay presbyters, so called merely because of their age, have no place here; for both classes mentioned here alike are ruling presbyters. A college of presbyters is implied as existing
Version. i2Z, Lay hands—i. e., ordain (cli. 4. 14; 2 Timothy 1.6; Titus 1.5). The connection is with i'. 19. The way to guard against scandals occurring in the case of presbyters is, be cautious as to the character of the candidate before ordaining him; this will apply to other Cliurch officers so ordained, as well as to presbyters. Thus, tliis clause refers to v. 19, as next clause, "neither be partaker of other men's sins," refers to i'. 20. Elmcott, WiRSlNGER, &c., understand it of receiving back into Church fellowship or absohition, by laying hands on those who had been "rebuked" {v. 20) and then excommunicated (Matthew in each large congregation. As in ch. 3. their qualificatioi>s are spoken of, so here the acknowletlgments due to them for "I heir services. 18. the Scripture — (Deuteronomy 25. 4; quoted before in 1 Corinthians 9. 0.) tUe ox tliat trcadetli out Greek, "An ox whilst treading," &c. Tiie labourer is wortliy of Uis reward — or "hire;" quoted from Luke II). 7, whereas Matthew 10. 10 has "his meat," or " food." If .St. Paul extends the phrase, "Scripture saith," to this second clause, as well as to the first, he will be hereby recognizing the Gospel of St. lAike, his own helper (whence appears the undesigned appositeness of the quotation), as inspired iScriplure. This I think the correct view. The Gospel according to St. Luke was pro-
18. 17) ; V. 20 favours this. But as in ch. 4. 14, and Acts 6. 6,
13. 3; 2 Timothy 1. 6, the laying on of hands is used of ordination (cf. however as to confirmation, Acts 8. 17), it seems better to take it so here, suddenly—hastily : i'. 21, '25 sliow that waiting for a time is salutary, neitiier be partaketof other men's sijis—by negligence in ordaining ungodly candidates, and so becoming in some degree responsible bid)Iy in circulation then about eight or nine years. However, it is possible ".Scripture saith" applies only to the passage quoted from Deuteronomy 25. 4; and then his quotation will be tliat of a common proverb, quoted also, by the Iord, whicli commends itself to the approval of all,!ind is approved by the Lord and His apostle. 19. Against an elder—a presbyter of the Church, receive not —" entertain not." [Ai.kord.] but before two or tHree w itnesses A judicial conviction was not permitted for their sins. Or, there is the same transition from the elders to all in general who may sin, as in v. 19, '20. Be not a partaker in other men's sins by not "rebuking them, that sin before all," as well as those that are candidates for the presbytery, as also all "that sin." keep thyself pure "Thyself" is emphatic. "Keep TiiysKT.p" clear of participation in othek men's sin by not failing Uy rebuke them that sin (v. 20). Thus tlie transition is easy to v. iu Dimteronomy 17. 6; 11). 15, except on the testimony of at least two or three witnesses (cf. Matthew 18. hi; John 8.
17; 2 Corinthians 13. 1 ; 1 .Tohn 5.0,7). But Timothy's cn-
23, which is concerning Timothy pei'sonally : cf. also v. 24. 23. no longer—as a habit. This injunction todrink wine occasionally is a modification of the preceding " keep thytcrlaining an accusation against any one is a di tlerent case, wliere the ol)ject was not jmlicially to punish, but to admonish; here he might ordinarily entertain it without the need of tivo or three witnesses; but not in the case of itn self pure." The presbyter and deacon were enjoined to be "not given to wine" (eh. 3. 3, 8). Timothy seems to have had a tendency to undue ascetical strictness ou this point (cf. Note, ch. 4. 8; cf. the Nazarene vow. Numbers (>. elder, since the more earnest an elder v/as to convince galjisrtyrs (T\\a!< 1. !)), the more exposed would he be to vexatious an<l false accusations. How important then was it that Timothy should not, without strong testimony, entertain a charge against jiresbyters, who should, in order to lie eflicient, be " Idauieless" (ch. .3.2; Titiis 1. fl).
1-4; .John Baptist, Luke 1. 15; Romans 14). Paul therefore modifies the preceding words, "keep thyself pure," vir-' tually saying, "Not that I mean to enjoin that kind of purity which consists in asceticism, nay, be no longer n water-drinkei;" i. e., no longer drink oidy water, but use a V<;rses21, 21 imply that Timothy luxl the powerof judging in the Church. Doulitless he wouUI not condemn any save on the testimony of two or three witnesses, but in ordinary cases he would cite them, as tlie law of Moses al.so allowed, though there were only one witness. I!ut in the case of elders, he would require two or three witnesses little wine, as much as is needed for thy. health. So Ki.i.icoTT and WiE.sfNQhTR. Alfouo tluis: TImolliy was of n feeljle frame (Note, 1 Corinthians 16. 10, ID, and prone to timidity in his duties as overseer wlicre vigorous action was needed ; hence Paul exhorts him to take all proper means to raise his boillly condition above these intlr.vilbefo; e even cit ing tliem ; for their character for Innocence siiinds highiM',anil they are exposed to envy ami caluru Tiy more than others. |HK,NOKr,.J "llcccive" does not, as ties. God hereby commands believers to use all dus means for preserving health, And condemns by anticipation the human traditions which amons* various sects, have denied the use of wine to the faithful. 3-1. Two klmls of si ns are specified : those jxdpably manifest (so tlie Greek lor "open befoivh<.md" oujjhl In ha tmnslaleJ ; so in .M,i''Onn tlilnks, include both citation and conviction, hut niraiis only the fornit.'r. '/30. 'I'lieiu that sin—whether presbyters or laymen. n-buUi before all— publicly before tho-Church (Mailliew 18. 1.VI7; 1 ("oriutliians 5. i)-13; liiphesians 5. 11). Not until this " rebuke" was disregarded
ExhorUxdons on Various Subjects. 1 TIMOTHY VI. Timothy's Piirauit is lo be Godlineaa. latter clause is parallel to "Recause they are brethren:"' which proves that "they" refers to the masters, not the Hebrews 7. li, it is translated "evident;" lit., "be/ore" the eyes,i. e., noloi-ious), fuitlier explained as "going before to jndgmeut;'' and tliose wliicli follow after tlie men ("some men they, i. e., their sius, follow after"), viz., not going beforeliand, loudly accusing, but hidden till they come to the judgment: sot). 25, t/ie good tvorks are of two servants,, as Tittmann takes it, explaining the verb in the common sense (Luke 1. 51; Acts 20. .S")), "who sedulously labour for their (masters') benefit." The very term " benefit" delicately implies service done with the right motive, Christian "good will" (Ephesians 6.7). If thie common sense of I lie Greek verb be urged, the sense must be, "Because tliey (the masters) are faithful and beloved who are classes' those palpaWy manifest (translate so, instead of " manifest beforehand") and "those that are otherwise," i. e., not pa Jpahly manifest. Both alike "cannot be hid;" seduloii.i'y intent on the benefiting" of tlieir servants. But Porphyry, de abstin. 1. 46, justifies the sense of the Greek tlie fanner class in the case of bad and good are manifest already; the latter class in the case of both are not maniverl) given above, which also better accords with the context; for otherwise, the article "Ike benefit,'' will have nothing in the preceding words to explain it, whereas in my explanation above, "the benefit" will be that of the slaves' service. These things teach—(ch. 4. 11 fest now, but shall be so at the final judgment, going before to juclgnieiitas heralds; crying sins which accuse their perpetrator. The connection seems to me tills: He had enjoined Timothy, v. 20, "Rebuke them that sin before all:" and in r. 22, "Neither be partaker of other men's
Titus 2. 15). 3. teach otherwise — tlian I • desire thee to "teach" (v. 2). Tlie Greek Indicative implies, he puts not a merely supposed, case, but one actually existsins," l)y ordaining ungodly men; having then by a digression at the clause, "keep thyself pure," guarded figainst an ascetical error of Tiinolhy in fancying purity ing, ch. 1. .S, " Every one who teaches otherwise," i. e., who tenches heterodoxy, conseiit not Greek, " accede not to." wlnolscsome—" sound" (ch. 1. 10): opposed to the false teachers' words, iinsound through profitless science and Immorality, words of our Lord .Tcsus—Paul's inspired words are not merely his own, but are also Christ's words. consisted in asceticism, and having exhorted him to use wine for strengthening liim in his v\'ork, he returns to the sulyecl of his being vigoi-ous as an overseer in rebuking till, whether in presbyters or people, and iti avoiding participation in men's sins by ordaining ungodly candidates. He says, therefore, there are two classes of sins, as tliere are two classes of good works: those palpably manifest, and' those not so; tlie former are those on which thou shouidest
4r. He is prond— " wrapt in smoke;" filled witli the fumes of self-conceit (ch. 3. (>) whilst "knowing nothing," viz., of the doctrine wliich is according to godliness (v. 3), tliough arrogating pre-eminent knowledge (ch. 1. 7). doting about. lit., "sict about;" the opposite of " wholesome" {v. H). I'rulhis not the centre u/voit wliich his investigations move, but mere ivord-sirifes. questiojis—of controversy, strifes of wortls—rather than about rea Ziact decidedly at once when called on, whether to rebuke in general, or to ordain ministers in particular; a-s to the Iritter, the Rna,\ Judgmeiit alone can decide; however hidden now they "cannot be hid" then. This could only be paid of the final Judgment (1 Corinthians 1. 5; therefore, Alford'S reference of this verse to Timothy's jn Ogment in choosing elders must be wrong), all judgments before then are fallible. Thus he implies, tliat Timothy can only be responsible if he connive at manifest, or evident tit:s (2 Timothy 2. 11). These stand with them instead of "godliness" and " wholesome words" (t. 3; ch. 1. 4; Titus
3. y). evil snrjisisings—as to those who are of a dillt-rent party from themselves. 5. Perverse dispntings—Useless disputings. TlieoldestMSS. read, "lastingcoutests" [WlEsiNOERj ;" incessant collisions." [Alfokd.J "Stril'esof words" had already been mentioned, so that he would not be likely to repeat over the same idea (as in the Engsins; not tViat those tJiat are othertvise shall escape judgment at last : just as in the case of good works, he can only be responsible for taking into account in his judgments those which are patent to all, not those secret good works which nevertheless will not remain hidden at the final Judgment.
. lish Version reading) again, coriiupt minds Greek," oi men corrupted (depraved) in mind." The inmost source of the evil is in the perverted mind (v. 4; 2 Timothy 3. 8; Titus 1. 15). destitute of the truth-(Titus 1. 14.) fhey had had the truth, but through want of moral integrity and of love of tlie truth, theywere misled by a pretended deeper gnosis (knowledge) and higher ascetical holiness, of which they made a trade. [Wiesingek.] sujiposing, &c.—The Greek requires, "Supposing (regarding the matter in this point of view) that piety (so translated for 'god-
CHAPTER VI.
Ver. 1-21. Exhortations as to Distinctions of Civiij Kank; The Duty of Slaves, in Opposition to tub False Teachings of Gain-Seekepjs; Timothy's Pursuit IS TO BE GODI.INKSS, WHICH IS AN EVERLASTING Possession: Solemn Adjuration to do so Against Chrtst's Coming ; Charge to be given to the Rich. Concluding Exhortation. 1. servants—To be taken as predicated thus, "Let as many as are under the yoke liness') is a means of gain" (i. e., a way of advancing one's worldly interests: a diflerent Greek form, poriswa, expresses the thing gained,' gain); not "that gain is godliness," as English. Version, from such withdraw thyself—Omitted in the oldest MSS. The connection with v.
(as) slaves" (Titus 2.9). The exhortation is natural, as there was a danger of Christian slaves inwardly feeling above their heathen masters, their own masters—The phrase their mm, is an argument for submissiveness; it is tiotstrangers, hut their own masters whom they are required
6 favours the omission of these words, which interrupt the connection. G. But—Though tlie.y err in tliis, there to respect, all hononr—all possible and fitting honmir is a sense in which " piety is"' not merely gain, l)ut " great means of gain:" not the gaitmig which they pursue, and which makes men to be discontented -wMlx their present possessions, and to use religion as "a cloak of covetousness" (1 Thessalonians 2. 5) and means of earthly gain, but the present and eternal gain which piety, whose accompaniment is M/!ifin2»)iere, secures to the soul. WiEsiNOER remarks that Paul observed in Timothy a tendency to indolence and shrinking from the conflict, whence he felt not merely outward subjection, but that inward hnnour from which will flow-spontaneously right outward conduct {Nof, Ephesians 5. 22). that the name of God—by which Christians are called, blasphemed — Heathen masters would say, What kind of a God must be the God of the Christians, when such are the fruits of His worship (Romans 2. 24; Titus 2.5, 10)? 3. And—rather, " But." The opposition is between those Christian slaves under the yoke ot heathen, and those thai have be Hevitig masters (he does not use the phnvse "under the yoke" in the latter case, for service under believers is not a yote). Connect the following words thu.s, "Let them (the slaves) not, because they (the masters) are brethren (and so equals, masters and slaves alike being Christians), despise them"' (the masters), but rather, &e.—"but all the more (so much the more: with the greater good will) do tliem service, because they (the masters) are faithful (<. e., believers) and beloved who receive (in the mutual merc/ianjye of relative duties between master and servant; so the Greek) the benefit" {Engluh Version violates Orcek grarnniar). This (i>. 11) that Timothy needed cautioningagainst such temptation; cf. also the second Epistle. Not itn'.rely contentment is great gain (a sentiment of the heatlieii CiCElto has, Parad. 6., "the greatest and surest riches''), but "piety with contentment;" for piety not only feels no need of what it has not, but also has that which e.xalts it above what it has hot. [Wibsingep..] Tin? Greek for oo?itentment is translated " suflicienc.y," 2 (Jorinthiarts 9. 8. But the adjective (Pliilippians 4. II) "content;" lit., " having a sufficiency in one's self" independentof others. "The Lord always supplies His people witli wluit is necessary 417
Cliarge to he Faithful as Before 1 TIMOTHY VI. Him who shall soon Aitptat godliness-"pietj'." RiyJiteonsness is more in relation to our fellow-man; piety ("godliness') to G(xl ; faith \» the root of both {Note, Titus 2. 12). love—by which "faith worketh." patience enduring perseverance am\<\»t trials, meekness—The oldest MSS. read, meek-spiritedness, viz., towards the opponents of the Gospel, la. Fight the good flglit— BiRKS thinks this Epistle was written from Corinth, where contests in the national games recurred at stated seasons, which will account for the allusion here as 1 Corinthians 9. 24-26. Contrast "strifes of words" {v. for them. True happiness Ue.s in piety, bnt this sujfficlmcy isupplietl by God, with wliich moreover His people are rontcnt] is tlirowu into the scale as a kind of overweight" [Calvin] (1 Kings 17. 1-16; Psalm 37. 19; Isaiah 33. 6, 16; Jeremiah 37. 21). 7. For—confirming the re.asonableness of "contentment." and It is certain Vulgate and other
versions support this reading. The oldest MSS., however, omit "and it is certain;" then the translation wiW be, " We brought nothing into the world (to teach us to remember) that neither can we carry anything out" (Job
4). Cf. ch. 1. 18; 2 Timothy 4. 7. The "goo<l profession "
1. 21; Ecclesia.stes 5. 15. Therefore, we should have no gain-seeking anxiety, the breeder of discontent (Matthew is connected with the "good fight " (Psalm 60. 4). lay hold on eternal life—the crown, or garland, the prize of victory, laid hold of by the winner in the good fight (2 Timothy 4. 7, 8; Philippians 3. 12-14). "Fight (lit., 'strive') with such striving earnestness as to lay hold on the prize, eternal life." also—not in the oldest M.SS. professed a good profession— GrceJt, "didst confess the good confession," viz., the Cliristian confession (as the Greek word is the same in this verse as that for "confession" in v. 13, probably the p)-ofessio>i here is the confession tJial Christ's kingdom is the kingdom of the truth, John 18. 36, 37), at thy being set apart to thy ministerial function (whether in general, or as overseer at Epliesus) : the same occasion as fi. 25). 8. And— Greek, " But." In contrast to the greedy gain-seekers (v. 5). having—so long as we have food. (The Greek expresses "food sufficient in each case for our continually recurring wants." [Alfokd.]) It is implied that we, as believers, shall /lai'e this (Isaiah 23.16). raiment Greek, "covering;" according to some including a roof to cover vs, i. e., a dwelling, as well as clothing, let lis be tlierewitli content lit., "we shall be sufficiently provided;" "we shall be sufficed." [Alfobd.] 9. will be rich— Gr»-ee;, "wish to be rich ;" not merely are willing, but are resolved, and earnestly desire to have riches at any cost (Proverbs 28. 20, 22). This wishing (not the riches themselves) is fatal to " contentment" (i'. 6). Rich men are not told to cast away their riches, bnt not to " trust" in them, and to "do good" with them (v. 17, 18; Psalm 62. is referred to in ch. 1.18; 4.14; 2 Timothy 1.4. before many witnesses—who would testify against thee if thou shouldest fall away. [Bengel.] 13. quickeneth all tilings —i. e., " maketli alive." But the oldest MSS. read, " preserveth alive;" as the same Greek means in Acts 7. 19; cf. Neliemiah 9. 6. He urges Timothy to faithfulness here by the present manifestation of God's power in preserving all things, as in v. 14, by the future manifestation of God's power at the appearing of Christ. Tlie assurance that "eternal life," t;. 12, will be tlie result of "fighting the good fight," rests on the fulness and power of llini wko
to be rich—to have more than "food and raiment." fall into temptation—not merely "are exposed to temptation," but actually "fall into" it. The falling into it is wh.at we are to pray against, "Lead us not into temptation" (James 1. 14); such a one is already in a sinful state, even before any overt act of sin. The Greek for temptation and gain contains a play on sounds—Porasm?<s, Peirasmiis. snare—a further step downwards (ch.3. 7). He falls into " the snare of the devil." foolisli—irrational, hurtful—to those who fall into tlie snare. Cf. Ephesians 4. 22, "deceitful lusts" which deceive to one's deadly hnrt. is the God of all life, present and to come, witnessedIt was the Lord's part to witness, Timothy's part to confess (or "profess," v. 12) "the good confession." [Hicngel.] 77ie confession was His testimony that He was King, and His kingdom that of the truth {v. 15; i\'o(e, v. 12; Matthew 27.
the one evil lust (."wish to be rich") many others join themselves: theoneisthe " root of «H evils" (w.
10). nliicli— G>-eeA;, " whatever (lusts)." drown—an aw-
11). Christ, in attesting, or bearing witness to this truth, attested the truth of the whole of Cln istianity. Timothy'8 profession, or confession, included therefore the whole of ful (leseending climax from " fall into;" this Is the last step in the terrible descent (James 1. 15). Translated "sink," Luke 5.7. destniction . . . perdition—dra/ri(cthe Christian truth. 14. keep this commandment Greek, "ihe commandment," i.e., the Gospel rule of life (ch. 1. 5; John 13.31; 2 Peter 2.21; 3.2). without spot, unrebukeablc—agreeing with "thou." Keep the commandment and .so be without spot, &c. " Pure " (ch. 5. 22; Ephesians 5. 27; James 1.27; 2 Peter 3.14). until the appearing of . . . Christ His cmning in person (2 Thessalonians 2. 8; Titus 2. 13). Believers then nsed in their practice to set before themselves the day of Christ as near at hand ; we, the hour of death. [Bengel.] The fact has in all ages of the Church been certain, the time as uncertain to Paul, as it is to us; hence, r. 15, he says, "in Hrs times:" the Church's true attitude is that of continual expectation of her Lord's return (1 Corinthians 1. 8; Phllippi.ans 1.6, 10). 15. in his times— frrccA-, "His men [fitting] times" (Acts 1. 7). The plural implies successive stages in the manifestation of the kingdom of God, each having its own appropriate time, the regulating principle and knowledge of which rests with the Fatlit-r (ch. 2. 6; 2 Timothy 1. 9; Titus 1. 3; Hebrews 1. 1). he shall show— "display:" an expression appropriate in reference to His " avpeauing," which is stronger than His "coming," and implies its visibility; "manifest:" maJ.e visible (cf. Acts 3. 20): "Jle" \ii the Father (v. U>). blessed-in Himtion in general (temporal or etertial), tinA pe^-dition in particular, r-iz., that of body and soul in hell. 10. the love of money—not the money itself, ))ut the love of it—the M't.s/iintj to be rich {v. 9)—"is a root (Euicott and Middleton: not as English Version, "the root") of all evils." (So the Greek plural.) The wealthiest may be ricli not in a bad sense; the poorest m.ay covet to be so (I'salm 02. 10). Love of money is not the sole root of evils, but it is a leading "root of bitterness" (Hebrews 12. 15), for "if destroys faith, the root of all that is good" [Bengf.l]; Its otfshoots are "temptation, a snare, lusts, destruction, perdition." coveted after—lusted after, erred from lit., " have been made to err from the faith" (ch. 1. 19; 4. 1). pierced—(Luke
2. 35.) with . . . sorrows—"pains:" the "thorns" of the parable (Matthew 13.22) which choke the word of "faith." "The prosperity of fools destroys them" (Proverbs 1.32). Bengel and WiESiNGERmakc them the gnaw lugs of conscience, producing remorse for wealth badly acquired ; the harbingers of the future "perdition" (v. 9). 11. But thon —in contrast to the "some" {v. 10). man of God—who hast God as th.y true riches (Genesis 15. 1; Psalm 16.5; Lamentations 3.24). Applying primarily to Timothy as a minister (cf. 2 Peter 1.21), Just as the term was used of Moses (Deuteronomy 33. 1), Samuel (1 Samuel 0. S), Elijah, and Etisha; but, as the exhortation is as to duties incumbent also on all Christians, the term applies secondarily to him (so 2 Timothy 3. 17) as a Cliristian man born of God (James 1. 18; 1 John 5. 1), no longer a man of tlic tvorld raised above earthly things; therefore, God's property, not his own, bought with a price, and so having parted with all right in himself: Christ's work la to be ;ii.v great work: he Is to be Christ's living representative, flee tliese things—ujz., "the love of money" with Its evil results self : so about to be the source of blessing to His people at Christ appearing, whence flows their "l>lessed hope " (eh.
1. II ; Titus 2. 13). only— (John 17. 3; Romans 16. '27; Kevelalion 15. 4). King of kings—Elsewhere applied also to Jesus (Revelation 1. 5; 17. 14 ; 19. 10). 10. 'U'ho only balb Immortality-in His own essence, not merely at tlie will oran(>ther,asaIl other immortal beings. [Jit.stin IMartvr, Qiiicsl ad Oi ihod., 61.] As lie hath imniorlalily, so wlU He give It to us who believe ; to be out of Illm is death. It la mere heathen plillosophy that attributes to the soul ii:d€V slructibillty in itself, which is to be attriUvUed solely to (v. 9, 10). follow after r»j;liteou»neiis—(2 Timothy '2, '22.)
Charge to the Rich. 1 TIMOTHY VI. Avoid Vain Bahhling*.
God's git. As He hath life in Himself, so hath He given, to the S'on to have life in Himself (John 5. 20). The term used in tlie New Testament for immorial, wliicli does not occur, Is "incorruptible." "Immortality" is found 1 Corinthiacis 15. 53, 5t. dwelling In the light wlilcU no man can approacli unto—After life comes mention of Ug/U, a« in John 1. 4. That light is unapproachable to creatures, except so far as they are admitted by Him, and as He goes forth to them. [Bengel.] It is unapproachable oa account of its exceeding Ijrightness. [Theophylact.] If one cannot gaze steadfastly at the sun, which is but a small part of creation, by reason of its exceeding heat and power, how much less can mortal man gaze at the inexpressible glory of God [Theophylact, ad Autolycus] (Psalm 104. 2; 1 John 1.5). no man Iiatli seen—(Exodus to speak on this foundation' [De Wette]) they may lay hold on that which is life Indeed." 20, 31, Uecapitulatory conclusion : the main aim of the whole Epistle being here summarily stated, ao. O Timotiiy—A personal appeal, marking at once his affection for Timothy, and his prescience of the coming heresies, keep—from spiritual thieves, and from enemies who will, whilst men sleep, sow tares amidst the good seed sown by the Son of man. that whicli is committed to thy trust Greek, "the deposit" (ch. 1. 18; 2 Timothy 1. 12, 14; 2.2). The true or sound doctriiie to be taught, as opposed to tlie science falsely so called, Vfh\ch leads to e»Tor concerning the faith (i). 21). "It is not thine: it is another's properly with which thou hast been entrusted : Diminish it not at all." [Chkysomtom.] "Tliat which was entrusted to thee, not found by thee; Whicli tliou hast received, not invented; a matter not of genius, but of teaching; not of private usurpation, but of public tradition; a uiatter brought to thee, not put forth by thee, in whicli thou ouglitest to be not an enlarger, but a guardian ; not an originator, but a disciple; not leading, but following. 'Keep,' saitli he,
83. 20; John 1. 18; Colossians 1. 15; Hebrews 11. 27; 1 John C 12). Perhaps even in the perfect stale no creature sliall fully see God. Still the saints shall, in some sense, have the blessedness of seeing Him, which is denied to mere man (Matthew 5. 8; 1 Corinthians 13. 12; 1 John 3. 2; Revelation 22. 4). 17. Resuming the subject from above, v. 5,
10. The Immortality of God, alone rich in glory, and of His people through Him, is opposed to tlie lust of money ' the deposit;' preserve intact and inviolate tiie talent of the catliolie faith. What has been entrusted to thee, let that same remain witli thee; let that same be handed down by thee. Gold thou hast received, gold return. I should be sorry thou shouldest substitute aught else. I should be sorry that for gold thou shouldest substitute lead impuilently, or brass fraudulently. I do not want the mere appearance of gold, but its actual realit.y. Not that there is to be no progress iu religion in Ciirist's Church. Let there be so by all means, and the greatest progress; but then let it be real progress, not a change of the faith. Let the intelligence of the whole Church and (cf. V. 14-16). From speaking of tlie desire to be rich, he here passes to those who are rich : 1. What ought to be their disposition; 2. what use they ought to make of their riches, and, 3. the consequences of their so using them, rich in this world—contrasted with the riclies of the future kingdom to be the portion of believers at Christ's "appearing," v. 14. high-minded— often the character of the rich (see Romans 12. Ii3). trwsf Greek, "to have their trust resting." In . . . ij»—ratlier, "upon . . . upon," as the oldest M.SS. uncertain riches—rather as Greek, "tlie uncertainty ©/ riches." They who rest their trust on riches, rest trust on uncertainly itself (Proverbs its individual members increase exceedingly, provided it be only in its own kind, the doctrine being still the same. Let the religion of the soul resemble the growth of the body, whicli, though it develops its several parts in the progress of years, yet remains the same as it was essentially." [ViNCKNTIUS LiRINENSIS, A. D. 434.] avoiding— " turning away from" (cf. 2 Timothj' 3. 4). Even as they have "turned away from the truth" (ch. 1.6; 5.15; 2 Timothy 4. 4). profane—(Ch. 4.7; 2 Timothy 2.16.) vain— Greek, "empty:" mere "strifes of words," v.i, producing no moral fruit, oppositions—dialectic antithesis of the false teachers. [Alfokd.] Wiesiuger, not so probably, "oppositions to the sound doctrine." I think it likely germs existed already of the heresy of dualistie oppositions, viz., between the good and evil principle, afterwards fully developed in Gnosticism. Contrast Paul's just antithesis (ch. 3. 16; 6. 5, 6; . 2 Timothy 2. 15-23). science falsely so called—where there Is not faith, there is not knowledge. [Chrysostom.] There was true "knowledge," a special gift of the Spirit, which was abused by some (1 Corinthians 8. 1 ; 12.8; 14.6). This gift was soon counterfeited by false teachers arrogating to themselves preeminently the gift (Colossians 2. 8, 18, 23). Hence arose the creeds of the Church, called symbols, i. e., in Greek watcliwords, or a test whereby the orthodox miglit distinguisli one another in opposition to the heretical. Perhaps here, v. 20, and 2 Timothy 1. 13, 14,' imply the existence of some such brief formula of doctrine then existing in the Church; if so, we see a good reason for its not being written In Scripture, which is designed not to give dogmatic formularies, but to be the fountain wiience all such formularies are to be drawn according to the exigen' cies of the several churches and ages. Probalily thus a portion of the so called apostle's creed may have had tiieir sanction, and been preserved solel.y by tradition on this account. "The creed, handed down from the apos-
23. 5^. Now they belong to one person, now to another, and that which has many masters is possessed by none. [Thkodoret.] living God—The best MSS. and versions omit "living." He who trusts in riches transfers to them the duty he owes to God. [Calvin.] who giveth Gree/^:, "affordetb." all things richly—temporal and eternal, for the body and for the soul. In order to be truly rich, seek to be blessed of, and in, God (Proverbs 10. 22; 2 Peter
1.3). to enjoy—Greek, "for enjoyment." Not that the heart may cleave to them as its idol and trust (cli. 4. 3). Enjoyment consists in giving, not in holding fast. Nonemployment should be far removed, as from man, so from his resources (James 5. 2, Z). [Bengel.] 18. do goodlike God Himself fPsiilm 119.68; Acts 14.17) and Christ (Acts 10. 38). TrrT.MANN translates, to do, or act well; as the Greek for to be beneficent, i-s a distinct word, agnthopniein. rich in good works—so "ricli in faith," which produces good works (James 2.5). Contrasted witli "rich in this world," V. 17. Lit., it is "rich iti honourable (right) works." Greek kntois, ergois, are works good or right in themselves: agnlhois, good to anotlier. ready to distribute—freegi vers [Alfokd] ; the heart not cleaving to possessions, but ready to impart to others, willing to communicate— ready contributors [Alfokd]: liberal In admitting others to share our goods in common wilh ourselves (Galalians 0. 6; Hebrews 13. 16). 19. Laying up in store—" therefrom (?. e., by tliis means [Alfokd]; but Bengef makes the Greek apo mean laying apart against a future time), laying up for themselves as a treasure" [AtFOKD] (Matthew 6. 1!), 20). This is a treasure which we act wisely in laying up in store, whereas the wisest thing we can do with earthly treasures Is "to distribute" them, and give otheis a share of them (u. 18). good foundallon—(xVoc, ch. 3.13; Luke 6. 48; 1 Corlntliians X 11.) Tlie sure reversion of tlie future heavenly Inheritance: earthly riches scattered in faith Jay up In store a sure increase of heavenly riches. We gather by scattering (Proverbs 11.21; 13.7; Luke 16.9). that . . . eternal life — The oldest MS.S. and versions read, that which is realli/ Wfa," its Joys being solid and enduring (Psalm 16. 11). The life that now is cannot l)e called so. Us goods being unsul)stai)tial, and itself a vapoui (James 4. U). "lu order that (' with their feet so tles, is not written on paper and with ink, but on fleshy tables of the heart." [.Ierome, adv. err. Juluvim. lUeros., ell.
9.] Thus, in the creed, contrary to the " oppositions" (the germs of which probably existed in the Cliuich in Paul's latter days) whereby the ceons were set off in pairs, God is staled to be "the Father Almighty," or all-governing "maker of heaven and earth." [Bishop Hinds.] ai. Which some professing viz., professing these oppotttions of science falsely so called, erred—(JVoie, ch. 1. 6; 2. U. 419
TnlroitucUon. 2 TIMOTHY, Introduction, —Tit., misled the mark (2 Timothy 3. 7, 8). True sagacity is lic. [Bpngel.] But the oldest MSS. read, "be with you;" and t!ie "thee"' may be a transcriber's alteration to harmonize with 2 Timothy 4. 22; Titus 3. 15. Amen—Omitted In the oldest MSS. liisi'piiniljle from faitli. gra.ce— Greek, "the grace," viz., of God, for wliicli we Christians look, and in which we stand. I Alfohd.] be with fliee—He restricts the salutation to TiiuoLhy, as the Epistle was not to be read in pul)-
THE SECOND EPISTLE OF PAUL THE APOSTLE TO
INTRODUCTION.
Place of wkiting.—St. Paul, in the interval between his first and second imprisonment, after having written First Timothy from Macedonia or Corinth [Birks] (if we are to adopt the opinion that First Timothy was written after liis first imprisonment), returned to Ephesus, as he intended, by way of Troas, where he left the books, &c» (mentioned ch. 4. i:!), with Carpus. From Ephesus he went to Crete for a short visit, and returned, and then wrote to Titus. Next he went hy Milefn.i to Corinth (ch. 4. 20), and thence to Nicopolis (Titus 3. 12), whence he proceeded to Rome. From his prison there he wrote the Second Epistle to Timothy, shortly before his martyrdom. It is not certain wliere Timothy was at this time. Some of tlie interiial evidences favour the view of his having been then at Ephesus; thus the salutation of Priscilla and Afiuila, wlio generally resided there (ch. i. 19); also that of the household of Onesiphorus, who is stated in ch. 1. 16-18 to have ministered to Paul at Ephems, a circuinstance implying his residence there. Also, the Hymeneus of ch. 2. 17 seems to l)e the same as the Hymeneus at Ephesus (1 Timothy 1. 2()); and pr<)bab].y "Alexander the coppersmith" (ch. 4. 11) is the same as the Alexander joined with Hj'ineneus (1 Timothy 1.
Mini possioly the same as the Alexander put forward bj' the Jews to clear themselves, not to befriend Paul, at t lie riot in £'jilicsus (Acts 19. 33, 34). The difficulty is, on this supposition, how to account for ch. 4. 12, 20: if Timothy was at Ephesus, wliy did lie need to be told that Paul had sent Ti/chicus to Ephesus? or that Pan/ !iad left Trophimiis, himself <m JSphcsian (Acts 21. 29), sick at Miletus, which was only thirty miles from Ephesus? See, however, the notes, ch. i. 12, 20. Trons lay on the road to Rome from either Ephesus or Pontus, so that ch. 4. 13 will accord with the theory of either Ephesus or anj' other place in the north-west of Asia Minor, being Timothy's place of sojourn at the time. Probably, he had the general superintendence of the Pauline churches in Asia Minor, in accordance with his mission coml)iniiig the office of evangelist, or itinerant missionary, with that of presiding overseer. Ephesus was probibly his headquarters.
Time OF WRITING.—(1.) Paul's first imprisonment, described in Acts 28., was much milder than that in which ha was when writing Second Ti,mothy. In the former, he had liberty to lodge in his own hired house, and to receive all comers, guarded only by a single soldier; in tlie latter, he was so closely confined that Onesiphorus with diffleulty found him ; he was chained, his friends had forsaken liini, and he had narrowly escaped sentence of execution from the Homiiii emperor. Mediseval legends represent tlie Mamertine prison, or Tullianum, as the scene of his incarceration witii Peter. But this is irreconcilable witli the fact of Onesipliorus, Linus, Pudeus, &Q., having access to him. He was probably under military custody, as in his former imprisonment, though of a severer kind (eh. 1. 1(>-1.S; 2. 9;
4. 6-8, 16, 17). (2.) The visit to Troas (ch.4. 13) can hardly have b(ien tliat mentioned Acts 20. 5-7, the last before his first Imprisonment; for, if it were, the interval between tliat visit and the first Imprisonment would be seven or eight years, a period most unlikely for him to have allowed to pass without sending for his cloak and parchments, when they might have been of .service to him in tlie interim. (3.) Paul's leaving Trophimus sick at Miletus (ch. 4. 20), could not have been on the occasion mentioned (Acts 21). 15; for, subseciuent to that, Trophimus was with Paul in Jerusaletn (Acts 21. 29). (4.) The words (ch. 4. 20), " Erastus aliode at Corintli," imply that Paul had shortly before been at Corinth, where lie left Erastus. But before his first imprisonment, Paul had not been at Corinth for several years; and in tlie interval Timothy had been with him, so that Timotliy did not need at a later period to be told about that visit (Acts
20. 2, 4). For all these reasons tlie imprisonment, during which he wrote Second Timothy, is shown to be his second imprisonment. Moreover, Hebrews 13. 23, 24, rei)resents the writer (who was probably Paul) as Italy, and at liberty.
8() Ci-EMENT OF Rome (B. 1. 5), the disciple of Paul, explicitly states, "In the east and west, Paul as a prenclu-r infitrucled <Ac M.'7to?e )«o>-M (i. e., the Roman empire) in righteousness, and having gone to the extremity of the tecs/, and liaviiig borne witness before the rulers (of Rome), he so was removed from the world." This plainly implies that he fulfilled ills design (Romans 15. 24-28) of a missionary journey into Spain. The canon of the New Testament, compiled about 170 A. D. (called MuBATORi's Cta»io>i), also montious " tlie journey of Paul from Rome to Spain." See Routh, llcliq. fiacr., vol. 4, p. 1-12.
His.martyrdom is universally said to have occurred in Nero's reign. [EusEnius, Ecclesiastical History, 2. 22; Jerome, Calalogus Scriplorum.] Five years thus seem to have elapsed between the first Imprisonment, 63 A. D. (Acts 2.S), and his martyrdom, June 68 A. D., the last year of Nero's reign. He was probably arrested V)y the magistrates in Nlcopolis (Titus 3. 12) in Epirus, in the winter, on a double charge, first, of being one of the Christians who had conspired, It was alleged by Nero's partisans, to set fire to Rome, A. D. (it ; secondly, of introducing a novel and unlawful religion. His friends all left him, except Ijuke: Demas from "love ol tills present world:" the others from various causes (eh. 4. 10.
11). On the first cliarge he seems to have been acciuittc-d. His liberation from his first imprisonment took place in Hi
A. n., tlic year before the great fire at Rome, which Nero made the pretext for his persecution of tlie Christians. Every cruelty was heaped on them ; some were crucified ; some were arrayed in the skins of wild boasts and hunted to death by dogs; some were wrapped in pitch-robes and set on fire by night to lllumlnato the circus of the Vatican and gardens of Nero, whilst that monster mixed among the spectators In the garb of a charioteer. But now (07 or 68
A. D.) some years had elap.sed since the first excltcmicnt which followed the fire. Hence, Paul, being a Roman eilizeu, was treated in his trial witli a greater respect for the forms of the law, and nenco was aonuitted (ch. 4. 17) on the first charge ol having instigated the Christians to their supposed acts of iuceudiarlsia before his last departure from Rome, PauUs Tlianhjul Expresdnn of Love 2 TIMOTHY I. and Desire tu sec Timothy.
Alexanfler the coppprsftiith seems to have been a witness against him (eh. 4. 11.) Had he beeii coiiilemiioil on the first charge, he would probably have been burnt alive, as the preceding martyrs were, for arson. His ju'lfje was the city Prjefect. Clemens Romanus specifies that his trial was (not before tlie emperor, but) " before the rulers." No advocate ventured to plead his cause, no patron appeared for him, such as under ordinary circumstances miglit have aided him; for instance, one of the powerful .iEmilian house, under which his family possibly enjoyed clientship (ch.
4. 10, 17), whence he may have taken his name Paul. The place of trial was, pi-obably, one of the great basilicas in the Forum, two of which were called the Pauline Basilicas, from L. jEmilius Paulus, who had built one and restored the other. He was remanded for the second stage of his trial. He (lid not expect this to come on until the following "winter" (ch. 4. 21), whereas it took place about miilsummer; if in Nero's reign, not later than June. In the interim Luke was his only constant companion ; but one friend from Asia, Onesiphorus, had diligently sought him and visited him in prison, undeterred by the danger. Linus, too, tlie future bishop of Rome, Pudens, the son of a senator, and Claudia, his bride, perhaps the daughter of a British king (note, ch. 4. 21), were among his visitors; and Tychicus, before he was sent by Paul to Ephesus (ch. 4. 12; perhaps bearing with him this Epistle).
Object of the Epistle.—He was anxious to see hife disciple Timothy, before his death, and that Timothy should bring Mark with him (ch. 1. 4; 4. 9, 11, 21 ). But feeling how uncertain it was whether Timothy should arrive in time, he felt it necessary, also, to give him by letter a last warning as to the heresies, the germs of which were then being scattered in the Churches. Hence he writes a series of exhortations to faithfulness, and zeal for sound doctrine, and patience amidst trials: a charge which Timothy seems to have needed, if we are to judge from the apostle's earnestness in urging him to boldness in Christ's cause, as though St. Paul thought he saw In him some signs of constitutional timidity (ch. 2. 2-8; 4. l-o; 1 Timothy 5. 22, 23).
St. Paul's Death.—Dionysius, bishop of Corinth (quoted in Eusebius, Ecclesiastical History, 2. 2-5) about A. n. 170, Is the earliest autliority for the tradition that Peter suffered martyrdom at Rome "about the same time" as Paul, after having laboured for some time there. He calls Peter and Paul "the founders of the Corintliian and Roman Churches." The Roman presbj'ter, Caius (about a. d. 200), mentions the tradition that Peter sutrered martyrdom in the Vatican. But (1.) Peter's work was among the Jews (Galatians 2. 9), whereas Rome was a Gentile Church (Romans
1. 13). Moreover, (2.) the First Epistle of Peter (1. 1; o. 13) represents him as labouring in Babylon in Mesopotamia. (3.) The silence of St. Paul's Epistles written in Rome, negatives the tradition of his having founded, or laboured long at Rome ; though it is possible he may have endured niartyrdom there. His martyrdom, certainly, was not, as Jeroms says, "on the same day" with that of Paul, else Paul would liave mentioned Peter's being at Rome in eh. 4. 11. The legend says that Peter, through fear, was fleeing from Rome at early dawn by the Appian Way, when he met our Lord, and falling at His feet, aski d. Lord, whither goest thou? to which the Lord replied, I go again to be crucified. Tlie disciple returned penitejit and ashamed, and was martyred. The Church of Domine quo vadis, on the Appian Way, commemorates the supposed fact. Paul, according to Caius (quoted in Eusebitjs, Ecclesiastical History, 2. 25), suffered niartyrdom on the Ostian Way. So also .Jerome, who gives the date, the 14th year of Nero. It was common to send prisoners, whose death miglit attract too mucli notiae at Rome, to some distance from 'he cily, under a military escort, for execution ; hence tlie soldier's sword, not tlie executioner's axe, was the instrui.ient of his decapitation [Orosius, Hist., 7. 7.] Paul appears, from Philippians 1., to have had his partisans even in tlie palace, and certainly must have exercised such an influence as would excite sympathy in his belialf, to avoid whicli the execution was ordered outside the city. Cf. Tacitus, Hist., 4. 11. The Basilica of St. Paul, first built by Constantine, now stands outside Romeon the road to Ostia: before the Reformation it was under the protection of the kings of England, and the emblem of the order of the Garter is still to be seen among its decorations. The traditional spot of the martyrdom is the Tre Fonlane, not far from the Basilica. [Conybeare and Howson.] fntlicra whom I serve (Romans 1. 9) as did my forefathers. He does not mean to put on the same footing the Jewish and Christian service of God ; but simply to assert his own conscientious service of God as he had received it from his progenitors (not Abraham, Isaac, Ac, wliom he calls "the fathers," not "progenitors" as the Oreek is here; Romans 9. 5). The memory of those who had gone before to whom he is about to be gathered, is now, on the eve of death, pleasant to him; hence also, he calls to mind the faith of the mother and grandmother of Timothy; as he walks in the faith of his forefathers (Acts 23. 1 ; 24. 14 ; 26.
CHAPTER I.
"Ver. 1-18. Address : Thankful Expression of Love AND Desire TO See him: Remembrance of his Faith AND THAT OF HI.S MOTHER AND GRANDMOTHER. EXHORTATION TO Stir up the Gift of God in Him, and NOT Shrink from Affliction, Enforced by the Consideration of the Fp.eeness of God's Grace in OUR Gospel Calling, and by the Apostle's Example. The Defection of many: The Steadfastness of Onesiphorus. 1. This Epistle is the last testament and swan-like death-song of Paul. [Bengel.] according to the promise of life ... in Clirlst—Paul's apos Ueship is 6,7; 28. 20), so Timothy should persevere firmlyin the faith of his parent and grandparent. Not only Paul, but the Jews who reject Christ, forsake the faith of their forefathers, who looked for Christ; when they accept Him, the hearts of the children shall only be returning to the faith of their forefathers (Malachi 4. 6; Luke 1. 17 ; Romans in order to carry into effect this promise. Cf. " according to the faith .•. . In hope of eternal life . . . promise," &c. (Titus 1.1,2). This "promise of life in Christ" (cf. u. 10; ch. 2. 8) was needed to nerve Timothy to fortitude amidst
11. 23,24, 28). Probably Paul had, in his recent defence, dwelt on this topic, viz., that he was, in being a Christian, only following his hereditary faith, that ... I have remembrance of thee "Hoiv unceasing I make my mention concerning thee" (cf. Philemon 4). The cause of Paul's feeling thankful is, not that he remembers Timothy unceasingly in his prayers, but for what Timotliy is in faith trials, and to boldness in undertaking the journey to Rome, which would be attended, witli much risk {v. 8). 8. my dearly belove<l son—In 1 Timothj' 1. 2, and Titus 1. 4, written at an earlier period than this Epistle, the expression used is In the Oreek, "My genuine son." Alfoud sees in the change of expression an intimation of an altered tone as to Timothy, more of mere love, and less of confidence, as though Paul saw in him a want of firm- (v. 5) and graces; cf. Romans 1. 8, 9, from wliicli supply the elliptical sentence thus, "I thank God [for thee, for God ness, whence arose the need of his stirring up afresh the is my witness] whom I serve, &c., that (or how) without ceasing I have remembrance (or make mention) of thee," faith and grace in Him {v. 6). But this seems to me not justified by the Oreek word agapelos, which implies the attachment of reasoning and choice, on the ground ofmerit In the one "beloved," not of merely instinctive love. See Trkncii, Synonyms of New Testament. 3. I t\yan\i— Oreek, " IJecl gratuude to God." whom I serve from my fore-
&c.. night and dfiy—(Note, 1 Timothy 5. 5.) 4. desiring —Oreek, " with yearning as for one much missed." mindful of tliy tears—not only at our parting (A<'ts 20. 37), tut also often when under pious feelings, that ' majbe 42i
Ood's Gifl lo us is Power 2 TIMOTHY I. and Love, not Fear. fUlefl with joy—to be joined with "tlesiritig to see thee" (Romans 1. 11, 12; 15. 32). 5. AVlieii 1 call to reni-embraiice, &c.—This increased liis "desire to see" Timotliy. The oldest MSS. read, " Wlien I called to remembrance;" Implying that some recent incident (perliaps the contrasted cowardice of the hypocrite Demas, wlio forsook him) liad reminded liim of the sincerity of Timotliy's fore—seeing that God hath given us such a spirit, not that of fear. Be not thou . . . ashamed— I agree with Ellicott, in opposition to Alfoku, tliat the Greek subjunctive here, with the negative, implies action completed at one time, not continued action, wliich tlie present imperative would express; thus implying that Timotliy had not decidedly yet evinced such feeling ol stianie ; though I think, Paul, amidst tlie desertion of others wlio once promised fair, and from being aware of Timothy's eonstitutioniil timidity (Note, v. 7), felt it necessary to stir him up and guard him against the possibility of unchristian dereliction of duty as to bold confession of Christ. Shame faith, faitli tUat Is in tliee Alford translates, " tliat ivas in thee." He remembers Timothy's faitli in tlie past as a fact; itsprcsenl existence in liim is only matterof his confident persiia.vion or hope. vvliicU Greek, "such as." dwelt—"made its dwelling" or abode (John 14.23). The past tense implies th(!y were now dead, first—bel'oi'e it dwelt in thee. She was the furthest back of the progen- (v. 8) is tlie companion of fear (v.7): if fear be overcome, false shame flees. [Bengel.] Paul himself (f. 12), and Ouesiphorus {v. 16), were instances of fearless profession removing false shame. He presents in contrast sad instances of fear and shame (v. 15). of the testimony of our Ijord of the testimony whicli tliou art bound to give in the cause of our Lord ; he says "our," trt connect Timotliy and himself together in the testimony wliicli both should give for their common Lord. The testimony which Chr ist gave before Pilate (1 Timothy 6. 12, 13), is an incentive to the believer that he should, after His Lord's example, ivitness a good testimony or confession, nor of me his prisoner The cause of God's servants is the cause of God Himself (Epheslans 4. 1). Timothy might easily be tempted to be ashamed of one in prison, especially as not only worldly shame, but great risk, attended any recognition of Paul the prisoner, be thou partaker witli me. of the Gospel —rather, as Greek, "for the Gospel," i. e., sul Tercd for tlie Gospel (q\\. 2. Philemon 13)." according to the power of God—exhibited in having saved and called ii (v. 9). God who has done the greater act of power (i. e., saved us), will surely do the less (carry us safe through ajfliclions borne for the Gospel). "Tliink not that thou hast to bear these afflictions by thine own power, nay it is by the power of God. It was a greater exercise of power than His making the heaven, His persuading the vvorld to embrace salvation." [Chrysostom.] 9. Wliio . . . called ua —viz., God the Father (Galatiaus 1. 6). The having "saved us" in His eternal purpose of "grace, given us in Christ before the world began," precedes his actual "calling" of us in due time with a call made eflective to us by the Holy Spirit; therefore, "saved us" comes before " called us" (Romans S. 2S-3U). holy calling—the actual call to a, itors of Timothy whom Paul knew, mother Eunice— believing Jewess; but his father was a Greek, i.e., a heathen (Acts 16. 1). The faith of the one parent sanctified -the child (ch. 3. 15; 1 Corinthians 7. 11). She was probabljr converted at Paul's first visit to Lj-stra (Acts 11. 6).
It is an undesigned coincidence, and so a mark of truth, that in Acts IG. 1 the belief of tlie mother aZone is mentioned, just as here praise is bestowed on the faith of the mother, whilst no notice is taken of the father. [Paley's Horce Pautince.] and— Greek, "but," i.e., notwithstanding appearances. [Alford.] persuaded that it dwells, or it shall dwell " in thee also." The mention of tlie faith of his mother and grandmother is designed as an incentive to stir up his faith. 6. Wherefore— Orec^-, "For which cause," viz., because thou hast inherited, didst once possess, and I trust [? " am persuaded"] still dost possess, such unfeigned faith. [Alford.] stSr up— " rekindle," "revive the spark of ;" the opposite of "quench" or extinguish (1 Thessalonians 5. 19). Paul does not doubt the existence of real faith in Timothy, but he desires it to be put into active exercise. Timothy seems to liave become somewhat remiss from being so long without Paul (ch. 2.
22). gift of God—the spiritual grace received for his ministerial office, either at his original ordination, or at his consecration to the particular office of superintending the Epliesian Church {Note, 1 Timothy 4. 14), imparting fearlessness, power, love, and a sound mind {v. 7). by the putting on of my hands—In 1 Timothy 4. 14, it is "with (not 6^) the laying on of the hands of the presbytery." The apostle was chief in the ordination, and to him "by" is applied. The presbytery were his assistants; so "with," implying merely accompaniment, is said of them. Paul was tlie instrument in Timothy's ordination and reception of the grace then conferred; the presbyters were the concurrent participants in the act of ordination ; so the Greek, dia and meta. So in ordinations by a bishop in our days, he does the principal act, they join in laying on han<ls ivith him. t. For, ifec—Implying that Timothy needed theexliortation " tostlr up tlie giftof God in him," being constitutionally timid : " For God did not give us (so the Greek, viz., at our ordination or consecration) tlie spirit of fear." The spirit which He gave us, was not the spirit of timidity (lit., coioardice, wliich is weakness), but of "power" (exhibited in a fearless " testimony" for Christ, life of holiness. Plebrews 3. 1, " Heavenly calling"'|TiTTMA'S'S, Synonyms]; whereas we were sinners and enemies (Epheslans 1. 18; 4. 1). The call comes wholly fi-om God, and claims us wholly for God. " Holy" implies the separation of believers from the rest of the world unto God. not according to—not having regard to our works in His election and calling of grace (Romans 9. 11; Epheslans 2.
8, 9). his own purpose—The origination of salvation was of His own purpose, flowing from His own goodness, not for worlvS of ours coming first, but wholly because of His own gratuitous, electing love. [Tiieodoret and Calvin.] grace . . . given us—In His everlasting purpose, regarded as the same as when actually accomplislied in due time. in Ciirlst—believers being regarded by God as IN Him, with whom the Father makes the covenant of salvation (Ephesians 1. 4; 3. 11). before tlie world began Greek, "before the times (periods) of ages;" the enduring ages of which no end is contemplattd (1 Corinthians 2. 7; Ephesians 3. 11). 10. But . . . now . . . manifest — lu contrast to its concealment heretofore in the elcrnal purpose of God "before the world began" {v. 9; (Jolossians 1, V. 8). "Power is the invariable accompaniment of the gift of the Holy Ghost. Luke 24. 49 ; Acts 1. 8 ; cf. 6. 6, " full of faith and of the Ilvly Ghost," with v. 8, " full of faitli and power." Fear is the result of "the spirit of bondage" (Konuuis 8.
15). Fear within exaggerates tlie causes of fear without. "The spirit of power" is the spirit of man dwelt in by the Spirit of God imparting poiwer; this power "casteth out fear" from ourselves, and stimulates us to try to cast it out of others (1 John 4. 18). love—wliich moves the believer whilst "speaking the trutli" with power, when g.ving his testimony for Christ 8), at the same time to do so "in love" (Epheslans 4. 15). a sound mind—Tlie Ureek is rather, " the bringing of men to a sound mind."
16; Titus 1.2, 3). appearing-the visible manifestation In the flesh, abolished death— (?)cp, "taken away the power from death." [Tittmann.] Tlie GVecA: article before "death," Implies that Christ abolished death, not only in some particular instance, but in Its very essence, being, and idea, as well as in all its aspects and conseqiu noes (John 11.26; Romans 8. 2, 38 ; 1 Corinthians 15. 2ti, 5"); Hebrews 2. 14). The carrying out of the abolition of death into full ellect Is to bo at the resurrection (Revelation 20.
[ >Vahl.] Bisnokl supports English Version, "a sound mind," or " sobcrinindedness;" a duty to which a young man like Timotliy especially needed to be exhorted (ch. 2.22; 1 Timothy 4. 12; Titus 2. 4, G). So Paul urges lilm. In cli. 2. 4, to give up worldly entanglemcnis, which as thorns (Luke 8. 14) choke the word. These three gifts are preferable to any miraculous powers whatever. 8. thcrc422
14). The death of the body miianwhile is but temporary, and is made no. account of by Christ and the apostles, brought . . . to liglit — making visible by the Ciotipel
Tiuolhy is Exhorted to Steadfastness 2 TIMOTHY II. and to Constancy and Perseverance, what was before hidden in God's purpose. Hfe—of the It is possible that the occasion of their turning from him was at his apprehension in Nicopolis, whither they had escorted him on his way to Rome, but from which they turned back to Asia. A hint to Timothy, now in Asia, not to be like them, but to imitate rather Onesiphortjs, and to come to him (ch. 4. 21). Phygellus and Hermogenes—specified perhaps, as being persons from whom such pusillanimous conduct could least be expected ; or, as being well known to Timothy, and spoken of before in conversations between him and Paul, when the latter was la Asia Minor. 16. Tlie Lord give mercy-even as OneSIPHORUS had abounded in works of mercy, the house of Onesiphorus—He himself was then absent from Ephesus, which accounts for the form of expression (ch. 4. 19). Hia household would hardly retain his name after the master was dead, as Bengbl, supposes him to have been. Nowhere has Paul prayers for the dead, which is fatal to the theory, favoured by Alforb also, that he was dead. Gort blesses not only the righteous man himself, but uU his household, my chain—Paul in the second, as in his first imprisonment, was bound by a chain to the soldier who guarded him. 17. found me—in the crowded metropolis. So in turn " may he yznrf mercy of the Lord' in that day " when the whole universe shall be assembled. 18. grant unto him—as well as " unto his house " (v. Ifi). the Lord —who rewards a kindness done to His disciples as if done
Spirit, acting first on the soul here, about to act on the body also at the resurrection. Immortality— GreeA;, " incorruptibility" of the new life, not merely of the risen body [Alford]. (Romans 8. 11.) throiigli by means of the Gospel, which brings to light the life mid immortality purposed by God from eternity, but manifested now first to man by Christ, who in His own resurrection has given the pledge of His people's final triumph over deatli through Him. Before the Gospel revelation from God, man, by the light of nature, under the most favourable circumstances, had but a glimmering idea of the possibility of a future being of the soul, but not the faintest Idea of the resurrection of the body (Acts 17. 18, .32). If Christ were not "tlie life," the dead could never live; if He were not the resurrection, they could never rise; had He not the keys of hell and death (Revelation 1. IS), we could never break through the liars of death or gates of hell. [Bishop Peakson.] 11. WUereunto—For the publication of which Gospel. I am appointed— Gi-eefc, " I was appointed." preacher — Greefc, "herald." teaclier of the Gentiles—(1 Timothy 2. 7.) He brings forward his own example in this verse and v. 12, as a pattern for Timothy, as a public " preacher," an " apostle," or missionary from place to place, and a " teacher" in private instructing His flock with patient perseverance. 13. For the which canse—For tlie Gospel cause of which I was appointed a preacher (u. 10, 11). I also suffer—besides my active work as a missionary. Ellicott translates, " I suffer even theso things;" the sufferings attendant on my being a prisoner to Himself (Matthew 25. 45). ot—from the Lord; "the Lord " is emphatically put instead of " from Himself," for solemnity and emphasis (2 Thessalonians 3. 5). In how many things—"how many acts of ministry he rendered." unto me—Omitted in the oldest MSS., so that the "ministered " may include services rendered to others as well as to . Paul, very well—rather as Greek, " Thou knowest better" (than I can tell thee, seeing that thou art more of a regular resident at Ephesus).
(v. 8, 15). I am not ashamed—neither be thou (v. 8). for —Confidence as to the future drives away shame. [Bengel.] I know—though the world knows Him not (John
10. 1-J; 17.25). whom—I know what a faithful, promisekeeping God He is (ch. 2. 13). It is not, I know hoiv I have believed, but, I know whom I have believed; a feeble faith may clasp a strong Saviour, believed— CHAPTER II. rather, "trusted;" carrying out the metaphor of a depositor depositing his pledge with one whom He trusts. I am persuaded—(Romans 8. 38.) He is able—in spite of so many foes around me. that which I have committed nuto Mm—Greek, "my deposit;" the body, soul, and spirit, which I have deposited in God's safe keeping (1 Thessalonians 5. 23; 1 Peter 4. 19). So Christ Himself in dying (Luke 23. 46). "God deposits with us Hia word; we deposit with God our spirit." [Grotius.] There is one deposit [His revelation] committed by Ood to us, which we ought to keep (v. 13, 14) and transmit to others (ch. 2. 2); there is another committed by God to us, which we should commit to His keeping, viz., ourselves and our heavenly portion, that day—the day of His appearing (v. 18; ch. 4. 8). 13. Hold ra«t the form—rather as Greek, "Have(i. e., keep) apattern of sound (Greek, healthy) words whicli thou bust heard from me. In faith and love." "Keep" suits the reference to a deposit in the context. The secondary position of the verb in the Greek forbids our taking it so strongly as English Version, "Hold fast." The Greek for "form" is translated " pattern " in 1 Timothy 1. 16, the only other passage where it occurs. Have such a pattern drawn from my sound words, in opposition to the unsound doctrines so current at KphcsiXH, vividly impressed (Wahi, translates it "delineation ;" the verb implies to make a lively and lasting impress) on thy mind. In faith and love—the element IN which my sound words had place, and in which thou art to have the vivid imjyression of them as thj' imuardly delineated pattern, moulding conformably thy outward profession. So nearly Bkngel explains, 1 Timothy 3. 9. 14. Translate an Greek, "That goodly depositkeep through the Holy Ghost," viz., "the sound words which I have committed to thee " (v. 13; ch. 2. 2). Inns— In all believers, not merely In you and me. The Indwelling .Spirit enables us to keep from the robbers of the soni the deposit of His word committed to ns by God. 1.5. all they which are In Asia—Proconsular Asia ; "All who are there now, when they were in Rome (not " be " or are, but) turned from me "
Ver. 1-26. Exhortations; To Faithfulnkss as a Good Soldier of Christ ; Errors to be Shunned ; The Lord's Sure Foundation; The Right Spirit fou a Servant OF Christ. 1. Thou therefore—following my example (ch. 1. 8, 12), and that of Onesiphorus (ch. 1. 16-lS), and shunning that of those who forsook me (ch. 1. 15). my son — CTitWrcre ought to imitate their father, be strong lit,, "be invested with power." Have power, and show tliyself to have it; implying an abiding state of power, in the grace—the element in which the believer's strength has place. Cf. ch. 1. 7, "God hath given us the spirit o( power."
3. among Greek, "through," i. e., with the attestation (ZzZ., intervention) of many witnesses, ufz., the presbyters and others present at his ordination or consecration (1 Timothy 4. 14; 6. 12). commit—in trust, as a deposit (ch. 1.
14). faithful—The quality most needed by those having a trust committed to them, who Greek, " (persons) such as shall be competent to teach (them to) others also." Thus the way Is prepared for inculcating the duty of faithful endurance (v. 3-13). Thou shouldest consider as a motive to endurance, that thou hast not only to keep the deposit for thyself, but to transmit it unimpaired to others, who in their turn shall fulfil the same ofllce. This is so far from supporting oral tradition now, that it rat Jier teaches how precarious a mode of preserving revealed trutli it was, depending, as It did, on the trustworthiness of each individual in the chain of succession ; and how thankful we ought to be that God Himself has given the written Word, which is exempt from such risk. 3. Thou therefore endure hardness—The oldest MSS. have no "Thou therefore," and read, " Endure hardship unth " (me). " Take thy share In suffering." [Conybeare and Howson.] 4. "No one whilst serving as a soldier." the affairs, &c.— " the businesses of life" [Alford]; mercantile, or other than military, him who hath chosen him—the general who at the first enlisted him as a soldier. Paul himself worked at tent-making (Acts 18. 3). Therefore what is prohibited here Is, not all other save religious occupation, but the becoming entangled, or over-engro.ssed therewith. 5. And— " Moreover." strive Tor masteries—"strive In the games" then ; were "ashamed of my chain," in contrast to OnkBiPBORrs; did not stand with me but forsook me (ch 4. 16).
The Duty of a Faithful Servant 2 TIMOTHY II. in Dividing the Word Anghi. we endure (with Him)," &c. (Romans 8. 17). reljpi with liini-The peculiar privilege of the elect Church now suffering with Christ, tlien to reign with Him {Note, 1 Corinthians 6. 2). Reigning is something more tlian mere salva-
[Alfokd]; viz., the great national games of Greece, yet is henotcrowned,except—even though hegain the victory, strive lawfully—observing all the conditions of both tlie contest (keeping within the bounds of the course and stript of his clothes) and the preparation for it, I'iz., as to selfdenying diet, anointing, exercise, self-restraint, chastity, decorum, &c. (1 Corinthians 9. 24-27). 6. must be first partaker—The right of first partaking of the fruits belongs tion (Romania b. 17 ; Revelation 3. 21 ; 5.10; 20.4,5). deny— 7cith the mouth. As "believe" with the heart follows, v. 12.
Cf. the opposite, " confess with thj' mouth" and " believe in thine heart" (Romans 10. 9, 10). lie also will deny iis (Matthew 10. 33.) 13. believe not—" If we are unbelievers to him ivho is labouring : do not thou, therefore, relax thy labours, as thou wouldest be foremost in partaking of the reward. Conybeake explains " first," ftp/ore ^7ie.ic/to-. T. (Consider the force of the illustrations I have given from the soldier, the contender in the games, and the husbandmen, as applying to thyself in thy ministry, and tlie Lord give thee, &c.—The oldest MSS. read, "/or the Lord v:ill (lit., unfaithful). He remains faithful" (Deuteronomy 7. 9, 10). The eldest MS.S. read, "For He cannot (it is an impossibility that He should) deny Himself." 7/ecannot be unfaithful to His word that He will deny those who deny Him, thout;h ice be not faithful to oar profession of faith in Him (Romans 3. 3). Three things are impossible to God, to die, to give thee understanding." Thou canst understand my meaning so as personally to apply it to thyself; for tlie Lord will give thee understanding when thou seekest it from Him "inall things." Not intellectual perception, but personal appropriation of the truths metaphoricallj' expressed, was what he needed to be given him by the Lord. lie, and to be deceived [Augustine, SymboUsin ad Catechumenos, 1. 1] (Hebrews 6. 18). This impossibility is not one of infirmity, but of infinite power and majesty. Also, indirectly, comfort is suggested to believers, that He is faithful to His promises to them ; at the same time that apostates are shaken outof their self-deceiving fancy, that because they change, Christ similarly may change. A warning to Timothy to be steadfast in the lixith. l*. tlieni— those over whom thou dost preside (Titus 3. 1). cliargiug —Greek, "testifyingcontinually :" "adjuring them." before tlie L,ord— (1 Timothy 5. 21.) tliat tliey strive not about words—rather, "strive with words:" " not to have a (mere) war of ivords" {v. 23, 24 ; 1 Timothy G. 4) wliere the most vital matters are at stake (v. 17, 18 ; Acts 18. 15). The oldest MSS. put a stop at "charging them before the Lord" (which clause is thus connected with "piU them in remembrance") and read the imperative, "Strive not thou in words," &e. to no profit — not qualifying "words;" but Greek neuter, in apposition with "strive in words," "(a thing tending) to no profit," "profitable for nothing;" tlie opposite of " meet for tiie master's use" (v. 21). to tlie subvening—sure to subvert (overturn) the hearers: the opposite of "edifying" (building up) (2 (Corinthians 13. 10). 15. Study— G')-t(*, "Be earn-
8. Rather as Greek, Remember Jesns Christ, raised from the dead." Remember Christ risen, so as to follow Him. As He was raised after death, so if thou wouldest share His risen "life," thou must now share His "death" (v. 11). The Greek perfect passive participle, implies a permanent character acquired by Jesus as the risen Saviour, and our permanent interest in Him as such. Christ's resurrection is put prominentlj' forward as being the truth now assailed {v.
18), and the one best calculated to stimulate Timothy to steadfastness in sharing Paul's sufferings for the Gospel's sake {Note, v. 3). my Gospel—that which I always taught, of tlie seed of David—The one and only genealogy (as contrasted with the " endless genealogies," (I Timothy 1. 4) worth thinking of, for it proves Jesus to be the Messiah. The absence of the article in the Greek, and this formula, "of the seed of David" (cf. Romans 1. 3), imply that the words were probably part of a recognized short oral creed. In His death He assured us of His humanity; by His resurrection, of His divinity. That He was not crucified for His own sin, appears from His resuriection ; that He was crucified, shows that Ho bore sin, on Him, though not in Him. 9. WliercIn—In proclaiming which Gospel, suffer trouble lit., "evil." I am a sufferer of evil as tliough I were a doer of evil, bonds—(Ch. 1. IG.) word . . . not bound— Though my person is bound, my tongue and my pen are not (ch. 4. 17 ; Acts 2S.31). Or he alludes not merely to liis own proclamation of the Gospel, though in chains, but to the freedom of its circulation by others, even though his power of circulating it is now prescribed (Fliilfppians 1. est," or "diligent." to show— Grccfc, "present," as iu Romans 12. 1. thyself— as distinguished frOm those whom Tiinolhy was to charge (r. 14). approved— tested by trial : opposed to "reprobate" (Titus 1. IG). workman -Alluding to Matthew '20. 1, Ac. not to be asliaiiied— by his work not being "approved" (Philippians 1. 20i. Ctmtrast "deceitful workers" (2 Corinthians 11. 13). riglitly dividing—" rightly handling" [ Fuifirae] ; " rightly administering" [At.ford]; K/., cutting "straight" or "right:" the metaplior Iwing from a I'alhcr or a steward (1 Corinthians 4. 1) cutting and distributing bread among his children [ViTRiNcjA and Calvin] (Luke 12. 42). LXX., Proverbs 3. 6 and U. 5, use it of "making one's way:"' so Bengel here takes Paul to mean that Timothy may make ready a straight ivay for " the word of truth," and may himself walk straight forward according to this IS). He also hints to Timothy, that he beina free ought to be llie more earnest in the service of it. 10. Therefore Because of the anxiety I feel that the Gospel shoukl be extended; that anxiety being implied in r. p. endurenot merely " I passively suffer," but "I actively and persevei ingly endure," and "am ready to endure patiently line, turning neither to the right nor to the left, " teaching no other doi-trine" (1 Timothy 1. 3). The same image all things." tlie elect—for the sake of the Church : all the members of Christ's spiritual body (Colossians 1. 24). lliey . . . also—as well as myself: both God's elect not yet converted and those already so. salvation . . . glory —not ou\y .lalvation from wrath, but £f?o)v/ in reigning wUh Him eternally (v. 12). Glory is the full expansion of salvaof a tray appears in the Greek for "Increase" {Note, v. IG). The opposite to "rightly handling," or "dispensing," is, 2 Corinthians 2. 17, "corrupt the word of God." trutli—
(cf. v. 18). 16. gliun— ^rt., "stand above," separate from, and siijierior to. vnln—opposed
Greek, "the truth" to "the trulh" (v. 15). babblings—with loud voice: opposed to the temperate "word" (Titus 3. 9). increase— tion (Acts 2. 47; Romans 8. 21-24, 30; Hebrews 0. 2.S). So grace and glory, Psalm 84. 12. 11. Greek, " Faithful is the Baying." For— For tlie fact is so that, " If we be dead with Him (the Greek aorist tense implies a state once for all entered into in past times at the moment of regeneration, Romans (i. 3, 4, 8; Colossians 2. 12), we shall also live with Him." The symmclrlcal form of "the saying," i'. ll-l:!, and tlie rhythmical balanceof the parallel clauses, makes
Greek, "advance;" lit., "strike forward :" nn innige from pioneers cutting away all obstacles before an advancing army. They pretend pro,(/rr«.v; the only kind of prognst they make is to a greater pitch of impiety, more uiigod- \lntaa— Greek, " tt greater (Ugree of Impiety." 17. wili cat
—lit.," \\\\\ have pasture.'' The consuming progress of mortification Is the innigo. They pretend to give rich spiritual pasture to their disciples: the only pasture in that of a spiritual cancer ftcding on their vitals, canker —.a cancer or gangrene. Ilyimeiieus—( A'o/c, 1 Timothy 1. it likely, they formed partof a Church hymn {Note, 1 Timothy 3. Hi), or accepted formula, perhaps first utiered by some ol I he Chrisl iari " prophets" In tlie public assembly (1 (rorindiians I I. 20). The phrase "faithful is the saying," wlilch seems to have been the usual formula (cf. 1 Timothy 1. 15; 3. 1 ; 4. 9; Titus 3. 8) in such cases, favours this, iiuffer—rather, as the Greek is the same as in v. 10, " if 424
20.) Afler his excommuniciition he seems to have bei n re-adiiilttfd into the Church and again to have Iroiililed it. IS, erred— (;rec'A:, " mlsseil the al m" (A'o/c, 1 Ti inothy
G. 21). is past ali cndy—has already taken place. The bee
27tf Foundation of the Lord is Sure. 2 TIMOTHY II. Timothy w Taught Whereof to Beware, verbs 16. 4; Romans 9. 17-23). 31. If a man . . . purge himself from these—The Greefc expresses "Ifone(ea;. gr,, thou, Timothy) purity himself (so as to separate) from among these" (vessels unto disiionour). simetilied—Set apart as wholly consecrated tothe Lord, and meet—Some oldest MSS. omit " and." themasler— ['('.-;., of" tlie house;" the Lord. Paul himself was sucli a vessel: once one amongst those of earth, but afterwards he became by grace one of gold, prepared unto every good work (Ch. 3. 17; Titus 3.1.) Conti-ast Titus 1. 16. 23. also— Greek, "But:" In contrast to " everj' good work,'" v. 21. flee—Tliere are many lusts from which our greatest safety glnnings of the subsequent Gnostic heresj' already existed. They "wrested" (2 Peter 3. 16) Paul's own words (Routiiins 6. 4; Ephesians 2.6; Colossians 2. 12) "to tlieir own destruction," as though the resurrection was merely the spiritual raising of souls from the death of sin. Cf.
1 Corinthians 15. 12, where he shows all our hopes of future glory rest on the literal reality of the resurrection. To believe It past (as the Seleucians or Ilcrmlans did, according to Augustine, Ep. 119. 55, ad Januarium, sec. 4.), is to deny it in its true sense, overthrow—trying to subvert "the foundation" on wliich alone faith can rest secure (v. 19; cf. Titus 1. 11). 19. Bfe-vertheless—Notwithstanding the subversion of their is in ./?i<7?t< (Genesis 39. 12). Avoid occasions of sin. From the abstemious character of Ti inothy (I Timothy 5. 23) it faith, " the firm foundation of God standeth" fast (so the Greek oaght to be translated). The "foundation" here is " the Church"' [Alfoeb], " the ground" or basement support "of the truth" (1 Timothy 3. 15), Christ Himself being the ultimate "foundation" (1 Corinthians 3. U). In the steadfast standing of the Church there is involved the steadfast certainty of the doctrine in question (v. 18). Thus the " house" (v. 20) answers to the " foundation :" it is likely that not animal indulgences, but the impetuosity, rash self-confldence, hastiness, strife, and vainglory of young men (1 John 2. 14-10), are what lie is here warned against: though the Spirit probably intended the warning to include both in its application to tlie Church in general, youthful—Timothy was a youth (1 Timothy
4. 12. righteousness—The opposite of "iniquity," i.e., unrighteousness (v. 19; cf. 1 Timothy 6. 11).. peaee, with —rather put no comma, "peace icith them tliat call on the Lord outof a pure heart" (1 Timothy 1. 5; Ephesians 6. 5; Colossians 3. 22). We are to love all men, but it is not possible to be at peace with all men, for this needs community of purpose and opinion; they alone who call on the Lord sincerely [as contrasted with the false teachers who had only the form of godliness, ch. 3. 5, 8; Titus 1. 15, Is made up of the elect whom " the Lord knowetli" (acknowledgeth, recognizes. Psalm 1. 6; Mattliew 7, 23 ; John
10.14; 1 Corinthians 8. 3) as "His," and who persevere to the end, though others "err concerning tlie faith" (Matthew 24. 24 ; John 10. 28; Romans 10. 38, 39; 1 John
2. 19). Bengei, takes " thefoundation " to be the immoveable faithfulness of God (to His promises to His elect [Calvin]). This contrasts well with the erring from the faith on tlie part of the reprobate, v. 18. Though they deny the faith, Qod abates not His faithfulness (cf. i: 13). having—seeing
16] have this community [TheodoretI (Romans 12. 18). 23. (Titus 3. 9.) unlearned— G?-eeA, " undisciplined :" not tending to promote the discipline of faith and morals (Proverbs 5. 23). " Un instructive:" in contrast with " Instructing" (v. 25), and "wise unto salvation "' (eh. 3.15). avoid—"decline." 24. not strive—"The servant of the Lord" must imitate his master in not striving covtentliat it has. [Ellicott.] seal — inscription: indiciitin:< oumership and destination; inscriptions were often ongraven on a " foundation" stone (Revelation 21. M). [AlFORD.] This will agree with the view that " the fruimlation " is the Church (Ephesians 2. 20). If it be taken God s immoveable faithfulness, the "seal " will be regarded as attached to His covenant promise, with the inscription or legend, on one side of its round surface, "The Lord Icnoweth (it is 'knew' in LXX., Numbers 16. 5, to which Paul here alludes, altering it for his purpose by the Spirit) them that are His;" on the obverse side, " Let every one that nameth (as His Lord, Psalm 20. 7, or preacheth in His name, Jeremiah 20. 9) Christ," &e. Aepart— Greek, "stand tiously, though uncompromising in earnfstly contending for the faith (Jude 3; Matthew 12. 19). gentle unto all men—" patient" (Greek, "patient in hearing wrongs") in respect to adversaries. He is to be gentle so that he may occasion no evils ; patient no that lie may endure evi Is. apt to teach—Implying not only solid teaching and casein teaching, but patience and assiduity in it. [Bengel.] 25. Instructing Greek, " diseipliiiiiig,'" instructing with, coraloof." from iniquity—(Isaiah 52. 11.) In botli clauses there may be an allusion to Numbers 16. 5, 2C, LXX. God's part and man's part are marked out. God elioosetli and Icnoweth His elect; our part is to believe, and by the 8plritdepartfromalliniquity,an unequivocal proof of our being the Lord's (cf. Deuteronomy 29. 29; Luke 13. 23-27). rection, wh\ch those who deal in " iininsfri/cfive" or "undisciplined questions " need (JVntes, v. 23; 1 Timothy 1. 20). those that oppose tliemselvcs Greek, "oppositely afflicted:" those of a different opinion. If . . . peradvcn- (ure— GVefifc, " if at any time." repentance—which they need as antecedent to the full knowledge (so tlie Greek for " acknowledgment ")of the truth (1 Timotliy 2. 4), their minds being corrupted (ch. 3. 8), and their lives immoral. The cause of the spiritual ignorance which prompts such "questions" is moral, having its seat in the vnlt, not in the intellect (John 7.17). Therefore repentance is'tlieir
St. Lucian when asked by his persecutors, " Of wliat country art thou?" replied, "I am a Christian." "What is yonr occupation 7" " I am a Christian." " Of what family?" "I am a Christian." [CruysostO'M. Orationes. 7').] He cannot be honoured with the name Clirisliau, wlio dishonours by Iniquity, Christ, the Autlior of the name. Blandina's refreshment amidst her tortures was to say, "I am a Christian, and unth us Christians no evil is done." [EUSEBICS, Ecclesiastical History, 5. 1.] Apostasy from llie first need. That, not man, but God alone can "give" (Acts 5. 31). 26. recover themselves— ^??•ec^•, "awake up to soberness," viz., from the spiritual intr)xication whereby they have fallen into the snare of the devil, the snare— (Ephesians 6. 11, " the wiles of tlie devil ;" 1 Timothy 3. 7; faith is sure soon to be followed by Indulgence in iniquity.
C. 9.) taken captive hy him at his will—so as tofnlloiv the It was so witli the false teachers (cli. 3. 2-S, 13). ;J0. in a great honse—i. e., the visible professing Cliristian CUuircli will of "THAT" (the Greek enipliatically marks Satan thus) foe. However, different Greek pronouns stand for "him" and "his;" and ihe Greek for "taken captive" means not "captivated for destruction," hut "jor being saved alive," i\» in Luke 5. 10, "Thou shall, catch men tosave them unto life ;" (1 Tlmoth.v 3. 15). Paul Is speaking, not of those witliout, but of the [visil)le] family of God. [Calvin.] So the parable of the sweep net (Matthew 13. 47^9) gatheri iig tosctlu r of every kind, good and bad : as the good and bad cannot be distinguished whilst under the waves, but only when brought to shore, 80 believers and unbelievers continue In the same Church, until the judgment makes the everlasting distinction. "The ark of Noali is a type of tlie Church ; as in the former there were together the leopard and the kid, the wolf and the lamb; so in the latter, the righteous and sinners, vessels of gold and silver; with vcs-, also there is no article before the Greek participle, which the E>ujlish Version "who are taken captive," would require. Therefore, translate, "That they may awake, Ac, taken as saved (and willing) captives by him (the servant of the Lord, i'. 21), so as to follow the will of Him (the Lord, •(•.21, or "God,' i'. 2,'S), There are here two evils, the "snare" and sleep, from which the.v are delivered : and two goods to whici .they are translated, o?wfa/i.'7 and deliverance. Instead of Sa» tan's thrall comes the free and willing captivili/ Of obedience
Vils of wood and earth " [Jerome, contra lAiciferianos, 302] (Ct Matthew 20. 16). veggels of gold . . . sllvi-r— prt cii>us and able to endure Are. of wootl and earth— woi th less, to Christ (2 Corinthians 10. 5). It is God who goes before, fragile, and soon burnt (. CorinthiAns3. 12-15; 15.47). Home, , some—the former , . the latter, to dltiltonour—(Pro-
ffix Hng repentance (v. 25) ; then the work ot His servant fol'
Coming Evil Days. 2 TIMOTHY III. Siyns of Evil Already. lowing is sure to be crowned with success, leading tlie convert henceforth to "live to the will of God" (Acts 22.14; as before. Thej-oid so liy trying to rival Moses" miracles. So the false teachers shall exhibit lying wonders in the last days (Matthew 24. 24; 2 Thessalonians 2.9; Revelation 13. 14, 15). reprobate—incapT/j/c of testing the truth (Romans 1. 28). [Bengel.] Alford takes passively, "not abiding the test;" rejected on being tested (Jeremiah 6. 30). 9. they shall proceed no further-though for a time (ch. 2. 10) " they shall advance or proceed (English Version, 'increase') unto more ungodliness," yet there is a final limit beyond wliich they shall not be able to "proceed further" (Job 38. 11 ; Revelation 11. 7, 11). Tliey themselves shall "wax worse and worsfe" (v. 13), but they shall at last be for ever p»-evented from seducing others. "Often malice proceeds deeper down, when it cannot extend itself." [Bengel.] their folly— "dementation :" tvise though tliey tliink themselves, shall be manifest Greek, "shall be brought forth from concealment into open day" [Bengel] (1 Corinthians 4. 5). as theirs . . . was—as that of those magicians was, when not only could they no longer try to rival Moses in sending boils, but the boils fell upon themselves: so as to the lice (Exodus 8. 18; 9. 11). 10. fully known—Zrt., "fully followed np" and traced, viz., with a view to following me as thy pattern, so far as I follow Christ; the same Greek as Luke 1. 3, "having had perfect understanding of all things." His pious mother Lois, and grandmother Eunice, would recommend him to sUidy fully PanVs Christian course as a pattern. He had not been yet the companion of Paul at the time of the apostle's persecutions in Antioch, Iconium, and Lystra (Acts 13. 50; 14. 5, 19), but Is 1 Peter 4. 2). CHAPTER III.
Ver. 1-17. Coming Evii, Days : Signs of Evil already : Contrast in the Doctrine and Life of Paul, which Timothy should Follow in accordance with His Early Training in Scripture, l. also Greek, "hat." last days—preceding Christ's second coming (2 Peter 3. 3; Jade 18). "TlieZotier times," 1 Timothy 4. 1, refer to a period not so remote as " the last days," viz., the long days of Papal and Greeli anti-Christianity, perilows lit., "difficult times," in wliich it is difficult to know what is to be done: "grievous times." sliall come Greek, "sliall be imminent;" "shall come unexpectedly." [Bengel.] !J. men —in the professing Church. Cf. tlie catalogue, Romans 1.
29, &c., where much the same sins are attributed to Heathen men, it shall be a relapse into virtual heathendom, with all its beast-like propensities, whence the symbol of it is "a beast" (Revelation 13. 1, 11, 12, &c. ; 17. 3, 8, 11). covetous translate, " money-loving," a distinct Greek word from thatfor "covetous" (Note, Colossians3. 5). The cognate Greek substantive (1 Timothy 6. 10) is so translated, "the love of money is a {Greek, not "the") root of all evil." boasters—empty boasters [Alford]; boasting of having what they have not. proud—overweening: lit., showing themselves above their fellows. I>lasp Uemous—ratlier, "evil-speakers," revilers. disobedient to parents—The character of the times is even to be gathered especially from the manners of the young. [Bengel.] unt Uankfiil—The obligation to gratitude is next to tliat of obedience first mentioned as sucli Acts 16. 1-3. However, he was "a disciple" already, when introduced to us in Acts 16. 1-3; and as Paul calls him "my own son in the faith," he must have been converted by the apostle previously; perhaps in the visit to those parts tliree years before. Hence arose Timothy's knowledge of Paul's persecutions, wliich were the common talk of the churches in those regions about the time of liis conversion. The incidental allusion to them here forms an undesigited coincidence between the history and the Epistle, indicating genuineness. [Paley's Horce Paulince.] A forger of Epistles flora the Acts would never allude to Timothy's knowledge of persecutions, wlien that knowledge is not expressly mentioned in the history, but is only arrived at by indirect Inference; also the omission of Derbe here, in the Epistle, to parents, unholy—irreligious [Alford]; inobservant of the offices of piety. 3. tnice-breakers—ratlier as the Greek is translated Romans 1. 31, "implacable." false accusers—slanderers (1 Timothy 3. 11; Titus 2. 3). Incontinent, fierce—at once both soft and hard : incontiyxently indulging tliemselves, and inhuman to otliers. despisers, &c. "no lovers of good" [Alford]; tlie opposite of "a lover of good" (Titus 1. 8). 4:. beady—precipitate in action and in passion, lilgli-mindcd lit., "pnfled up" with pride, as witli smoke blinding tliem. lovers of pleasure. . . God—Love of pleasure destroys tlie love and sense of God. 5. form—outward semblance, godliness—piety, denying — rather as Greek, "having denied," i. e., renounced, tlie power—the living, regenerating, sanctifying influence of it. turn away—implying tliat some of euch characters, forerunners of the last days, were already in the Uliurcli. G. of tbis sort— Greek, "of these," such as were described (v. 5). creep Into—stealthily, laden with sins—(Isaiah 1. 4)—applying to the "silly women" whose consciences are burdened with sins, and so are a ready prey to the false teachers who promise ease of concience if they will follow them. A bad conscience leads easily to shipwreck of faitli (1 Timothy 1. 19). divers lusts—not only animal lusts, but passion for change is In minute accordance with the fact that in Derbe no persecution is meiitioned in the history, tliough Derbe and Lystra are commonly mentioned together. The reason why he mentions his persecutions before Timothy became his companion, and not tliosc subsequent, was because Timothy was familiar with the latter as an eyewitness, and Paul needed not to remind him of them, but the former Timothy liad traced up by seeking the information from others, especially as the date and scene of them was the date and scene of his own conversion, doctrine—"teaching." manner of life—"conduct," "behaviour." purpose— The Gi'CpA: is elsewhere usually used of God's "purpose." But here, as in Acts 11. 2;?, of Paul's determined "purpose of heart In cleaving unto the Lord." My set aim, or resolution, in my apostolic funcin doctrine and manner of teaching; the running after fashionable men and fashionable tenets, drawing them in the most opposite directions. [Alkord.] 7. Ever learning—some new point, for mere curiosity, to the disparagement of what they seemed to know before, the knowledge— Greek, "the perfect knowledge;" the only safeguard against further novelties. Gnosticism laid hold especially of the female sex [IueNvKus, 1. 13. 3.]: so Roman Jesuitism. 8. tlow— Greek, "But;" it is no wonder there should be now such opponents to tlie truth, for their prototypes existed In ancient times. [Ai,ford.] Jannes . . . Jambrcs-Traditional names of the Egyptian magicians wlio resisted Moses (Exodus 7. 11,22), derived from " the unwritten teaching of the Jews." [TiiEODOKET.] In a point so immaterial as tlie names, where Scripture liad not recorded them, Paul talces the names which general opinion had assigned the magicians. EUSEBIUS, Pi-a;paratio Jivangclica, quotes from NuMENIUS, "Jannes and Jambres were sacred scribes (a lower order of priests In Egypt) skilled In magic " Hillkr interprets Jannes from the Abyssinian language a trickslei-, and Jambres a, Juggler {Ada 13.8). re«l»t^" withstand, 426 tion, and in every action is, not my selfish gain, but the glory of God in Clirlst. long-sufl Tcrlng—towards my adversaries, and the false teachers ; towards brethren in bearing their infirmities; towards the unconverted, and the lapsed when penitent (eh. 4. 2; 2 Corinthians 6.6; GalatlansS. 22; Epheslans 4.2; Colosslans 3.12). charity— Love to all men. patience-" endurance :" patient continuance In well-doing amidst adversities (v. 11; Romans 2.7).
11. afflictions—"sutrerlngs." wMcH— Greek, "such as." In Antioch—of Plsldla (Acts 13. 14,50,51). Iconium—(.\ct8
14.1-5.) Lystra—(Acts II. 6, 19.) what—How grievous, out of . . . all . . . liord delivered me—(Ch. 4. 17; Psalm 34. 17; 2 Corinthians 1. 10.) An encouragement to Tlniotliy not to fear persecutions. 1!4. Yen, and—An additional consideration for Timothy: If he wi.thcs to live godly in Christ, he must make up his mind to encounter persecution, that will— Greek, "all whose u<lll is to live," Ac. So far should persecution bo from being a stumbling-block to FAC-SIMILES OP ANCIENT COINS.
TETUADRACHM OF COS,
COPPER CniN OF CYPRDS. UXDEU E.MP. CLAUDIUS.
Ohv., [CLJAVDIVS. CAESAfR). Head of Enip. to Irlt. Rev., EHI KoMlNIoT nLl'OKAjOY ANeYHA KTHPIc-N.
(FhceBtciaa 7 talent.) Ohv., Head of yoiuig Hercules to v. D KJlIoN . . „ . right. Iter., crab ]\Io5;XlllN' ^ ^ case, all witbin dotted square.
DENARIUS OF TinERIUS.
GREEK 1.MPKRTAL COPPER COIN OF EPHESUS AND Ohv., TI CAESAR DI\T AVG P AVGVSTVS. Head of Tiheriiis, laureate, to the right (Matt, x.tii. 19, 20, 21.) Rev., PONTIF. MAXIM., seated female figure to the right.
SMYRNA ALLIED CO/flii'Oia)
Domitia, with name of proconsul. Obv.,. Epbesiaji Diana. Acts six. 2S.
COIN or AXTIOCII IS I'lSIDIA. COIX OF ANTIOCII IN PISIDIA.
Coiijs or this (]fscrii)tioi) were in circulation when Antioch and Caisarca were visited l>y St. Paul.
2 TIMOTHY III.
Pavl Appeals to Timothy's
Knowledge of his Life. of the New Testament books were written when Paul wrote this his latest Epistle: so he includes in the clause "All Scriptui'e is God-inspired," not only the Old TestOf ment. In which alone Timothy was taught when a child
Timothy, he should consider it a marli of the pious. So the same Ch-eek is used of tlie same thing, Luke 14. 28, 33, "intending (Greek, wishing) to build a tower . . . counteth the cost." live godly In Clirist—(Galalians 2. 20; Philippiansl.21.) Tliere is no godliness (G-reek, "piously") or piety out of Christ. The world easily puts up with the mask of a religion which depends on itself, but the piety which derives its vigour directly from Christ is as odious to modern Christians as it was to the ancient Jews. [Bengel. ] shall suffer persecution—and will not decline it (GaKitians 5. 11). Bishop Pearson proves the Divine irigination of Christianity from Its success being inexplicable on the supposition of its being of human origin. The nature of its doctrine was no way likely to command success : (I) it condemned all other religions, some established forages; (2) it enjoins precepts ungrateful to flesh and blood, the mortifying of the flesh, the love of enemies, and the bearing of the cross; (3) it enforces these seemingly unreasonable precepts by promises seemingly incredible; not good things such as aflbrd complacency to our senses, but such as cannot be obtained till after this (v. 15), but the New Testament books according us they were recognized in the churches which had men gilted with "discerning of spirits," and so able to distinguish really inspired utterances, persons, and so their writings from spurious. St. Paul means, "All Scripture is God-inspired and therefore useful:" because ive see no utility in any words or portion of it, it does not follow it is not Godinspired. It is useful, because God-inspired, not God-inspired, because useful. One reason for the article not being before the Greek, "Scripture," may be that, if it had, it might be supposed that it limited tlie sense to tlie hiera grammata, "Holy Scriptures" {v. 15) of the Old Testament, whereas here tlie assertion is more general: "aiJ Scripture" (cf. Greek,'! Peter 1.20). The translation, "all Scripture that is God-inspired is also useful," would imply that there is some Scripture which is not God-inspired. But this would exclude the appropriated sense of the word "Scripture;" and who would need to be told that "all Divine Scripture is useful" ("profitable")? Hebrews life, and presuppose what then seemed impossible, the resurrection; (4) it predicts to Its followers what would seem sure to keep most of the world from embracing it, persecutions. 13. Reason why persecutions must be expected, and these becoming worse and worse as the end approaclies. The breach between light and darkness, so far from being healed, shall be widened. [Alford.] evil men—in contrast to the "godly" {v. 12). seducers lit., "conjurors." Magical arts prevailed at Ephesus (Acts 19.
4. 13 would, In Alford's view, have to be rendered, "AH naked things are also open to tlie eyes of Him," itc. : so also 1 Timothy 4. 4, which would be absurd. [Tkegelles on Daniel.] Knapp well defines inspiration, "An extraordinary Divine agency upon teachers whilst giving instruction, whether oral or written, by whicli tliey were taught how and what they should speak or write" (cf 2 .Samuel 23.1; Acts 4.2-5; 2 Peter 1.21). The inspiration gives the Divine sanction to all the words of Scripture, though those words be the utterances of the individual writer, and only in special cases revealed directly by God
19), and had been renounced by many Ephesians on embracing Christianity: but now when Paul was writing to Ephesus, symptoms of a return to conjuring tricks appeared : an undesigned coincidence. [Burton.] Pi'obably sorcery will characterize the final apostesy (Revelation 13. 15; 18. 23; 22. 15). wax worse—lit., "advance in the direction of worse" {Note, v. 9). Not contradictory to (1 Corinthians 2. 13). Inspiration is hero predicated of the writings, "all Scripture," notof the persons. Tlie question is noihow God has done it; it is as to the word, not the men who wrote it. What we must believe is that He has done it, and that all the sacred writings are every wiiere inspired, though notall alike matter of special revelation: and that even the very jyo/rf.s are stamped witli Divine sanction, as Jesus used them (ex. gr., in the temptulion. and John 10. 34, 35), for deciding all questions of doctrine and practice. There are degrees o( revelation in .Scripture, but not ot inspiration. The sacred writers did not even always know the full signiflcancy of their own God-inspired words (1 Peter 1. 10, U, 12). Verbal inspiration does not mean mechanical dictation, but "all Scripture is (so) inspired by God," that every thing in it, its narratives,, prophecies, citations, tlie whole — ideas, phrases, and words—are such as He saw fit to be tliere. The jn-esenl condition ot the text is no ground for concluding against the original text being inspired, but is a reason why we should use all critical diligence to restore the original iui spired text. Again, inspiration may be accompanied by revelation or not, but it is as much needed for writing known doctrines or facts authoritatively, as for communicating new trutlis. [Treoelles.] The omission liere of the substantive verb is, I think, designed to mark that, not only the Scripture then existing, but what was still to be written till the canon s?wuld be completed, is included as tliat verse: there the diffusion of the evil was spoken of; here its intensity. [Alford.] deceiving, and being decelve<l—He who has once begun to deceive others; is tlie less easily able to recover himself from error, and the more easily embraces in turn the errors of others. [BenOEL.] 14. But . . . thou—Whatever they may do. Resuming the thread begun at v. 10. learned—from me and thy mother and grandmother (ch. 1. 5; 2. 2). assured of—from Scripture (v. 15). of whom— plural, not singular, in the oldest MSS., "from what teachers." Not only from me, but from Lois and Eunice. 15. from a child lit., " from an infant." The tender age of the first dawn of reason is that wherein the most lasting impressions of faith may be made, holy Scriptures—The Old Testament taught by \\\s Jewess mother. An undesigned coincidence with ch. 1.5; Acts 16.1-3. ablein themselves: though tlirough men's own fault they often do not in fact make men savingly alive, wise unto salvation i. e., wise unto the attainment of salvation. Contrast "folly" (v. 9). Wise also in extending it to others, through faitii—as the ingirwmeni of this wisdom. Each Areoui.* Divine tilings only as far as his own experiencein himself extends. He who has not faith, has not wisdom or salvation, wliich Is In— i. e., rests on Christ Jesus. 16. All Scripture— Gree/fc, "Every Scripture," t. e., .Scripture in its every part. However, English Version is sustained, though the Greek article be wanting, by the technical use of the term " Scripture" being so notorious as not to need the article (cf. (?reefc, Ephesians 3. 15; 2.21). The Greek \s ne-ver used of writings Ingeneral, but only of the sacred Scriptures. The position of the two Greek adjectives closely united by "and," forbids our taking the one as an epithet, the other as predicated and translated as Alford and Kllicott, " Every Scripture given by inspiration of God is also profitable." Vulgate in the best MSS., favours English Version. Clearly the adjectives are so closely connected, that as surely as one Is a predicate, the other must be so too. Alfokd admits his translation to be harsh, tliough legitimate. It is better with English Version to take it in a construction legitimate, and at the same time not harsh. The Greek, "God-lnsplred," is found nowhere else. Most 74
God-inspired. The Old Testament law was the school-, master to bring us to Christ; so it is appropriately said, to be "able to make wise unto salvation througli faith In Jesus Christ:" the term wisdom being appropriated to a knowledge of the relations between the Old and New Testaments, and opposed to the pretended wisdomot the false teachers (I Timothy 1.7,8). doctrine— GreeA, "teaching," i. e., teaching the ignorant dognv Uic trutli.s which they cannot otherwise know. He so uses the Old Testament, Romans 1. 17. reproof— " refutation," convicting the erring of their error. Dicludiug polemical divinity. As an example of this u»e of the Old Testament, cf. Galatians 3. 6, 1.3, 16. "Doctrine and reproof" comprehend the speculative parts of.divinity. Next follow the practical: Scriptui'e is proflto.ble for (1.) correction (Greek, " setting one right;" cl. an e.*imple, 1 Corinthians 10. 1-10) and instruction (Groat, " disciplining, at a 427
Solemn Charge to Timothy. 2 TIMOTHY IV. Nearness of the Apostles Death. father does his child, Note, ch. 2. 25; Ephcsiaiis 6. 4; Hebrews 12. 5, U, or " trainiiii;" by Instruction, warning, example, kindnesses, promises, and chastisements; of. an example, 1 Corintliians 5. 13). Tlius the whole science of theology is complete in Scripture. Since Piiul is speaking of Scripture in general and in the notion of it, the only general reason why, in order lo perfecting the godly (v. 17), it should extend to every department of revealed truth, must be that it was intended to be the complete and sufficient rule \n all things touching perfection. See Article dache, but in ch. 3. 16 didascalin. "DidaJtcalia" is what one receives; dirfoc/ie Is what is communicated. [Tittmann.] 3. they—professing Christians, sound doctrlne-Greefc, "the sound (Note, 1 Timothy 1. ID) doctrine" (ilidasralias) or " teaching," Diz., of the Gospel. Presently follows the concrete, "teachers." after their own lusts—instead of regarding the will of Go<l they dislike being interrupted In their lusts by true teachers, heap-one on another; an indiscriminate mass of fr.lse teachers. Variety delights Itching ears. "He who despises sound teaching, leaves sound teachers; they seek instmolors like themselves." [Bengel.] It is the corruption of the people in the first instance, that creates priestci'aft (Exodus 32. 1). to themselves-such as will snit their depraved tastes; "populus vult decipl, et declpiatur," t/V ;>fo;>/e xvish to t>« deceived, so let them be deceived. " Like priest, like people" "VI., Common Prayer Book, in— Greek, "instruction xvhich is in righteousness," as contrasted with the "instruction" In wordly rudiments (Colossians 2. 20, 22). 17. man of GoA—{Note, 1 Timothy 6. 11.) perfect, tliroiiglily furnished (Jr., "thoroughly perfected," and so "perfect." The man of God is perfectly accoutred out of Scripture for his work, whether he be a minister (cf. ch. -1. 2 with ch. 3. 16) or a spiritual layman. No oral tradition is needed to be added.
(1 Kings 12. 31 ; Hosea 4. 9). Itching-liking to hear teachers who give them mere pleasure (Acts 17. 19-21), and do not offend by truths grating to their ears. They, as it were, tickle with pleasure the levity of the multitude [Cicero], who come as to a theatre to hear what will delight their ears, not to learn [Seneca, Ep. 10. 8] what will do them good. "Itch in the ears Is as bad as in any other part of the body, and perhaps worse." [South.] 4. The ear brooks not what is opposed to the man's lusts. tnrneA— Greek, "turned aside" (1 Timothy 1.6). It is a righteous retribution, that when men tio-n an>ay from the truth, they should be turned to fables (Jeremiah 2. 19X fables— (1 Timothy 1. 4.) 5. I am no longer here to withstand these things; be thou a worthy successor of me, no longer depending on me for counsel, but thine own master, and swimming without the corks [Calvin]; follow my steps, inherit their resnit, and the honour of their end. [Alford.] watch thou—/iY., "with the wakefulness of one sober." in all ilitugs—on all occasions and under CHAPTEE IV.
Ver. 1-22. Solemn Charge to Timothy to do His Duty ZEALOUSLY, FOR TIMES OF APOSTASY AE AT HAND, AND THE APOSTLE IS NEAR HIS TRIUMPHANT END REQUESTS Him TO Come and Bring Mark with him to Rome, as LtJKE ALONE IS WITH HIM, THE OTHERS HAVING GONE : ALSO HIS Cloak and Parchment : Warns him against Alexander: Tells what ^efell him at his First Defence: Greetings: Benediction. 1. charge— (JreeA-, "adjure." tlierefore—Omitted in tlie oldest MSS. tlie liOi-d JcsMS Christ—The oldest MSS. read simply, "Christ Jesus." shall judge—His commission from God is mentioned, Acts 10. 42; his resolution to do so, 1 Peter 4. 5; the execution of his commission, here, at his appearing— The oldest MSS. read, "and" for "at;" then translate, "(I charge thee before Ood, &c.) and by His appearing." and bis kingdom—to be set at His appearing, wlien we hope to reign with him. His kingdom is real now, but not visall circumstances (Titus 2. 7). endure aflliction—suller hardships. [Alford.] evangelist-A missionary l>ishop, preacher, and teacher, make full proof of—lultil in all
Its requirements, leaving nothing undone (.\cts 12. 25; Romans 15. 19; Colossians 4. 17). 6. Greek, "For I am already being offered;" lit., as a libation; appropriate to the shedding of his blood. Every sacrifice began with an initiatory libation on the victim's head (Nol-e, cf. Philipplans 2.17). A motive to stimulate Timothy to faithfulness—the departure and final blessedness of Paul; it is the end that crowns the work. [Bengel.] As the time of his departure was indicated to Peter, so to Iiul (2 Peter 1. 14), my departnr*-fiY., "loosing anchor" (Note, Philippians ible. It shall then be both real and visible (Luke 22. 18, 30 ; Revelation 1. 7 ; 11. 15; 19. 6). Now he reigns in the midst of His enemies expecting till they shall be overthrown (P.salm 110.2; Hebrews 10. 13). Then He shall reign with His adversaries prostrate. 8. Preach Lit., " proclaim as a herald." The term for the discourses in the synagogue was Daraschoth ; the corresponding Greek term (implying dialectial style, dialogue, and discussion. Acts 17. 2, IS ; 18.
4, 19) is applied in Acts to discourses in the Clirislian Church. Justin Martyr, Apology 2, describes Uie order of public worship, "On Sunday all meet, and the writings of the apostles and prophets are read ; then the president delivers a discourse; after this all stand up and pray; then there is offered bread and wine and water; the president likewise prays and gives thanks, and the people solemnly assent, saying. Amen." The bishops and presbyters had the right and duty to preach, but they sometimes called on deacons, and even laymen, to preach. Eusebius, Ecclesiastical History, 6. 19; in this the Church imitated the synagogue (Luke 4. 17-22; Acts 13. 15, Ki). be tngtant—i. e., urgent, earnest. In the whole work of the ministry. In season, out of season i. e., at all seasons; whether they regard your speaking as seivsonable or unseasonable. "Just as the fountains, though none may drawfrom them, still flowon; and the rivers, though none drink of them, still run ; so must we do all on our part in Bpeaklug, though none give heed to us." [Chkysostom, Homily, 30., vol. 5., p. 221.] I think with Chrysostom, there is Included also the Idea of times whether season Hhle or unseasonable to Timothy himself; not merely when convenient, but when Inconvenient to thee, night as well as day (Acts 20.31), In danger as well as in safety, in prison and when doomed to death as well as when at laige, not only in church, but everywhere and on all occasions, whenever and wherever the Iord's work requires It. reprove—"convict," "confute." •wltlt— Greek, "in (the element in which the exhortation ought to have place) all
1.23). Dissolution. 7. " I have striven the good strife;" the Greek is not restricted to a^</W, but Includes any competitive contest, ex. gr., that of the race-course (1 Timothy
6. 12 [Alford]; 1 Corinthians 9. 24, Ac; Hel)rews 12. 1; 2). kept the faitli—the Christian faith committed to me .as a believer and an apostle (cf. ch.l. 14; Revelation 2. 10; 3. 10).
8. a crown—rather as Greek, " the crovtn." The "henceforth " marks the decisive moment; he looks to his state in a threefold aspect, (1.) The past, / have fought; (2.) the immediately present, t/icre is laid up for me; (3.) the future, tltc Lord will give in that day. [Bengel.] crownA crown, or garland, used to be bestowed at the Greek national games on the successful competitor in wft-stling, runninii, (Sc. (cf. 1 Peter 5. 4; Revelation 2. 10). of righteousness— the reward \s inrecognilionof righteoumess\i\i.m%\\t \n Paul b.v God's Spirit; the crown is prepared for the righteous; but it is a crown which consistsin righteousness. Sighteousness will be its own reward (Revelation 22. 11). Cf. Exodus
89. 30. A man is Justified gratuitously by the merits of Christ through faith; and when he is so Justified God accepts his works and honours them witli a reward which is not their due, but Is given of grace. "So great Is God's goodness to men that He wills that their works should be merits, though theyare merely Ills own gifts." [J')}).,l'oyH Cklestink I., 12.] gtve— Greek, "shall award " in righteous requital as "Judge " (Acts 17. 31 ; 2 Corinthians 5. 10
2 Thessaloni.ms 1. 6, 7). In that day-not until His appearing (ch. 1. 12). The partakers of the I1rsl resurrection may receive a crown also at the last day, and obtain In that general assembly of all men, a new award ol praise. The long-suft'ering (ch. 2. 24, 2.'j; 3. 10) and teaching ;" cl". ch. 2.
94, "apt to teach." The >Qrcek for "doctrine" here Is di428
Paid Requests Timothy to come, 2 IIMOTHY IV. as he is almost Deserted.
Perhaps the same as the .Alexander, 1 Timothy 1. 20( note there)at Ephesus. Excommunicated then lie subsequently was restored, and now vented his personal malice because of his excommunication in accusing Paul before the Roman Judges, whether of Incendiarism or of introducing a new religion. See my Introduction. He may have been the Alexander put forward by tiie Jews in the tumult at Ephesus (Acts 19. 33, 34). rewaitl—Tlie oldest MSS. read, "shall reward," or "requite him." Personal revenge certainly did not Influence the apostle (i'. !(>, end). 15. our tvorda—the arguments of us Christians lor our common favourable sentence passed on the "brethren" of the Judge, who sit with Him on His tlirone, is in Matthew25. 3. taken for granted as already awarded, when thataffect Ing tliose who benefited thiem is being passed. [Benged.] The former, the elect Church who reign witli Christ in tlie millennium, are fewer tlian the latter. The rif/Wfoiis heavenly Judge stands In contrast to the unrighteous earthly Judges who condemned Paul, me—individual appropriation. GrecA:, " Not only to me." them that love— GreeA, "have loved, and do \ove;" habitual love and desire for Christ's appearing, which presupposes faith (cf. Hebrews faith. Believers have a common cause. 10. At my flrst answer i.e., "defence" in court, at my first public examination. Timothj' knew nothing of lliis, it is plain, till Paul now informs him. But during h'ls/ormer imprisonment at Rome, Timothy was with him (Pliilippians 1. 1, 7). This must have been, therefore, a second imprisonment. He must have been set free before the persecution in A. D,
9. 28). Cf. the sad contrast, v. 10, " having loved this present woi'.a." 9, {v. 21; ch. 1. 4, 8.) Timothy is asked to come to be a comfort to Paul, and also to be strengthened by Paul, for carrying on the Gospel work after Paul's decease. 10. Demas—once a "fellow-labourer" of Paul, along with MarkandLuke(Colossians4. 14; Philemon 24). His motive for forsaking Paul seems to have been love of worldly ease, safety, and comforts at home, and disinclination to brave danger with Paul (Matthew 13. 20, 21, 22). Chrysostom implies that Thessalonica was his home. Ciatatla—One oldest MS. supports the reading "Gaul." But most oldest M8S., &c., " Galatia." Titus—He must have therefore left Crete after " settiug in order " the affairs of the churches there (Titus 1. 5). Dalmatla-part of the Roman province of lUyricum on tlie coastof the Adri-
64, when the Christians were accused of causing the conflagration in Rome; for, had he been a prisoner then, he certainly would not have been spared. The tradiliou [EusEBius, 2. 25] that he was finally beheaded, accords wi tU his not having been put to death in the persecution, A. D.
61, wlien burning to death was tlie mode by whicli tlie Christians were' executed, but subsequently to It. His "first" trial in his second imprisonment seems to have been on the charge of complicity in the conflagration ; his absence from Rome may have been the ground of his acquittal on that charge ; his final condemnation was probably on the charge of int Voducing a new and unlawlul religion into Rome, stood wltU me— "came forward with me " [Alford] as a friend and advocate, may [it] not be laid to their charge—The position of "their," in the Greek, is emphatic. "May it not be laid to their charge," for they were Intimidated; their drawing back from me was not from bad disposition so mucli as from I'ear; atic. Paul had written to him (Titus 3. 12) to come to him in the winter to Nicopolis (in Epirus), intending in the spring to preach the Gospel in the adjoining province of Dalmatia. Titus seems to have gone thitherto carry out the apostle's intention, the execution of which was interrupted by his arrest. Whether he went of his own accord, as is likely, or being sent by Paul, which the expression "is departed" hardly accords with, cannot be positively decided, Paul here speaks only of his personal attendants having forsaken him; he had still friendsamong the Roman Christians who visited him (ch. 4. 21), though they had been afraid to stand by him at his trial (i'. IG). H. Take— Greefc, " take up " on thy journey (Acts 20. 13, 14). John Mark was probably in, or near, Colosse, as In the Epistle to the Colossians (Colossians 4. 10), written two years before this, he is mentioned as about to visit them. Timothy was now absent from Ephe.sus, aud somewhere in tlie interior of Asia Minor; hence he would be sure to (all in with Mark on his j.ourney. he ia profltable to me for the ministry —Mark liad been under a cloud for having forsaken Paul at a critical moment in his missionary tour with Barnabas (Acts 15. ;f7-10; 13. 5, 13). Timothy had subseiently occupied the same post In relation to Paul as Mark once held. Hence Paul, appropriately here, wipes out the past censure by high praise of Mark, and guards against Timothy's making self-complacent comparisons between himself ftnd Mark, as though he were superior to the latter (cf. Philemon 24). Demas apostatizes. Mark returns to the right way, and is no longer unprofitaiile, but is profitable for the Gospel ministry (Philemon 11). 13. And— Greek, " But." Thou art to come to me, but Tychicus I have sent to Ephesus to supply thy place (If thou so wiliest it) in presiding over the Church there in thy absence (cf. Titus
It is sure to be laid to the charge of those wlio intimidated them. Still Paul, likeSt^'phen, would doubtless liaveolfered the same prayer for his persecutors themselves (Acts 7.
60). 17. the Lord— t lie more because men deserted me. stood with me—stronger than "came forward with me" {Greek, V. 16). strengthened— G/ecA:, "put slrcnr/th in me." by me—"through me;" through my means. One single occasion is often of tlie greatest moment, the preaching "(lie Gospel proclamation." migitt be fully known might be fully made (note, v. 6). that all the Gentiles present at my trial, " iniglit hear" tlie Gospel proclaimed then. Rome was the capital of the Gentile world, so that a proclamation of the truth to the Romans was likely to go forth to the rest of the Gentile world. I was delivered out of the mouth of the lion viz., Satan, the roaring, devouring lion 'Luke 22. 31 ; 1 Peter 5. 8). I was prevented falling into his snare (ch. 2. '26; Psalm 22. 21 ; 2 Peter 2. 9); V. 18 agrees with this interpretntion, "The Lord shall deliver me/rom every evil work," viz., botli from evil and the Evil One, as the Greek of the Lord's Prayer expresses It. It was not deliverance from Nero (who was called the lion) which he rejoiced in, for he did not fear ilenth (v.' 6-8), but deliverance from the temptation, throut;h fear, to deny His Lord: so Alford. 18. And the Lord shall—Hope draws its conclusions from the past to tlie future. [BenGEL.] will preserve me lit., " will save" (Psalm 2'2, 21) "will bring me sale to." Jesus is the Lord and the Deliverer (Philippians 3. 20; 1 Thessaloniaiis 1. 10: He saves from evil; He gives good things, heavenly kingdom Greek, "His kingdom which is a heavenly one." to whom, &c. Greek, "to whom be the glory unto the ages of ages." The very hope produces a doxology : how much greater will be the doxology which the actual enjoyment shall produce! [Bengel,.] 1». Prisca and A«iulla—(Acts
8. 12). It Is possible Tychicus was the bearerof this Ep'stle, though the onnrtssion of " to thee " is rather against Miis view. 13. cloak ... I left—Probably obliged to leave it in a hurried departure from Troas. Carpiis—a faithful friend to have been entrusted with so precious deposits. The mention of his "cloak," so far from being unworthy of Inspiration, Is one of those graphic touches which sheds a flood of light on the last scene of Paul's life, on the confines of two worlds ; In this wanting a cloak to cover him from the winter cold, in that covered with the righteousnes,s of saints, "clothed upon with his house from heaven." [Gadsskn.] So the Inner vesture and outer garment of Jesus, Paul's master, are suggestive of most Instructive thought (John I'Ji. books—he was anxious respecting these that he might transmit them to the faithful, so that they might have the teaching of his writings wlien he should begone. eKpeclally the parchments—containing perhaps some o' bis inspired Epistles them.selves. 14. Alezaniier the coppersmith—or "smith " in general.
18. 2, 3; Romans 16. 3, 4 ; I Corinthians 16. 1!), written from Ephesus, where therefore Acjuila and PrisciUa must then have been.) household of Oneslplkorus— If he weredeud at the time the "household" would not have been called "the household of Onusiphoras."' He was proliably abseiU (note, ch. 1. 16). 30. lu order to depict his desertion, he informs Timothy that Erastus, one of his usual companions (Acts 19. 22, possibly the same Era.slus as lu Roman*
Tntroduction. TITUS. Introdwtion.
16. 23, though how he could leave his official duties for missionary journeys is not clear), stayed beliind at Corinth, his native place, or usual residence, of whicli city he was "chamberlain," or city steward and treasurer (Romans 16. 23); and Trophimus he left behind at Miletus
Chichester, mentioning Cogidunus with the surname Claudius, added from his patron, the emperor's name; and Pudens in connection with Cogidunus, doubtless his father-in-law. His daughter would be Claudia, who seems to have been sent to Rome for education, as a pledge of the father's fidelity. Here she was under the protection of Pomponia, wife of Aulus Plautius, conqueror of Britain. Pomponia was accused of foreign susick. (See on his former history, Acts 20. 4; 21. 29.) This verse is irreconcilable with the imprisonment from which he writes being the first: for he did not pass bj Corinth or Miletus on his way to Rome when about to be Imprisoned for the first time. As Miletus was near Ephesus, there is a presumption that Timothy was not at Ephesus when Paul wrote, or he would not need to inform Timothy of Trophimus lying sick In his immediate neighbourhood. However, Trophimus may not have been still at Miletus at the time when Paul wrote, though he had left him there on his way to Rome. Prisca and Aquila were most likely to be at Ephesus{v. 19), and he desires Timothy to salute them: so also Onesiphorus' household (ch. 1. 18). Paul had not the power of healing at will (Acts 19. 12), but as the Lord allowed him. 21. before winter—when a voyage, according to ancient usages of navigation, would be out of the question : also, Paul would need his "cloak" against the winter (v. 13). Pudens . . . Claudia—afterwards husband and wife (according to Maetial IV., 13; XI., 54), he a Roman knight, she a Briton, surnamed Jtuperstitions, A. D. 57 [Tacitus, A nnals, 3. 32], probably Christianity. She probably was the instrument of converting Claudia, who took the name Rufina from her, that being a cognomen of the Pomponian gens (cf. Romans 16. 13, Ruftis, a Christian). Pudens In Martial and in the Chichester inscription, appears as a pagan; but per Saps he or his friends concealed his Christianity through fear. Tradition represents Timothy, a son of Pudens, as taking part In converting the Britons. Linus— put third; therefore not at this time yet, as he was afterwards, bishop. His name being here inserted between Pudens and Claudia, implies the two were not yet married. " Eubulus" is identified by some with Aristoliulus, who, with his converts, is said to have been among the first Evangelists of Britain. Paul himself, says Clement, "visited the farthest west [perhaps Britain, certainly Spain], and was martyred under the rulers at Rome," who were Nero's vicegerents in his absence from the city. 23. Grace b« ivitli you—Plural in oldest MSS., " with you," i. e., thee and the members of the Ephesian and neighbouring churches. fina. Tacitus, Agricola, 14, mentions that territories in south-east Britain were given to a British king, Cogidunus, in reward for his fidelity to Rome, a. d. 52, whilst Claudius was emperor. In 1772 a marble was dug up at
THE EPISTLE OF PAUL TO
TITUS. INTRODUCTION.
Genuineness.—Clement of Rome quotes it {Epistola ad Corinthios, c. 2); Ikemus (3. 3, sec. 4) refers to It as Panl's TuEOPHiLUS, ad Aulolycus, 3., sec. 14, quotes it as Scripture. Cf. Clement of Alexandria, Stromata, 1. 299; Tertullian, PrcescrijHione Hcereticorum, 6.
Time AND Place OF Writing.—This Epistle seems to have been written from Corinth [Birks], subsequently to his first Imprisonment, when Paul was on his way to Nicopolis (ch. 3. 12) in Epirus, where he purposed passing the winter, shortly before his martyrdom, a. d. 67. Birks thinks, from the similarity of the Epistle to Titus and First Timothy, that both were written from the same place, Corinth, and at dtes not widely apart; First Timothy shortly after coming to Corinth, before he had planned a journey to Epirus, the Epistle to Titus afterwards. The journey to Crete and Ephesus for the bearers of his letters would be easy from Corinth, and he could himself thence easily pass Into Epirus. He had shortly before visited Crete, wherein a Church existed (though without due organization), the fi-st foundation of wliich he may have partly laid at his former visit (Acts 27. 7, &c.), wlien on his way to his first imprisonment at Rome. That he returned to the East after his first imprisonment appears most probable from Phllippians 2. 24; Philemon -22. However, there may have been seeds of Christianity sown In Crete, even before his first visit, by the Cretans who heard Peter's preaching on Pentecost (Acts 2. 11).
Occasion of Writing.—Corrupt elements soon showed themselves In the Cretan Church, similar to those noticed
In the Epistles to Timothy as existing In the Ephesian Church, Judaism, false pretensions to science, and practical ungodliness. Paul, on his late visit, had left Titus in Crete to establish Cliurcli government, and ordain presbyters (deacms are not mentioned). Titus had been several times employed by Paul on a mission to the Corinthian Churches, and had probal)Iy thence visited Crete, wliich was witliin easy reach of Corinth. Hence the suitableness pf his selection by the apostle for the superintendence of tlie Cretan Cliurcii. Paul now follows up with instructions by letter tliose he had already given to Titus in person on tlie qualifications of elders, and the graces becoming the old, the young, and females, and warns him against the unprofitable speculations so rife in Crete. The national cliaracter of the Cretans was low In the extreme, as Epimenides, quoted in ch. 1. 12, paints it. Livy, 44. 4.'), stigmatizes their avarice; PolybLUS, 6. 40. 9, their ferocity and fraud; and 6. 47. 6, their mendacity, so much so, that " to Cretanize" is another name for loiie: they were included In the proverbial three Infamous initials K or 0, "Cappadocia, Crete, Clllcla."
Notices of Titus.—It is strange that he is never mentioned by this name in Acts, and there seems none of those mentioned in that book who exactly answers to him. He was a Greek, and therefore a Gentile (Qalatlans 2. 1, 8), and converted by Paul (ch. 1.4). He accompanied the apostle on the deputation sent from the Church of Antloch to Jerusalem, to consult the apostles respecting the circumcision of Gentile converts (Acts 15. 2) ; and, agreeably to the decree of the council there, was not circumcised. He was in (lotnpany with Paul at Ephesus, whence he was scmt to Corinth to commence tile collection for tlie Jerusalem saints, anoi to ascertain the effect of the First Epistle on the Corlntlilans (2 Corinthians 7. 6-9; 8.8; 12. 18), and tliere showed an unmercenary spirit. He next proceeded to Macedon, where he Joined Paul, who had l)een already eagerly expecting him at Troas (2 Corinthians 2. 12, 13, "Titus my brother ;" 7. 6). He was then employed by the apostle in preparing the collection for the poor saints in Judea, and became the bearer of the Second Epistle to tlie Corinllilans (2 Corinthians 8. 16, 17,23). Paul In It calls him "mjr 430
TUu FuTiction in Crete, TITUS I. Qualifications for Elderi, partner and fellow-helper concerning you." His being located in Crete (Titus 1. 5) was subsequent to Paul's first lm» prisonment, and shortly before the second, about 67 a. d., ten years subsequent to the last notice of him in Second Corinthians, 57 A. D. He probably met Paul, as the apostle desired, at Nicopolis; for his subsequent journey into Dalniatia, thence (or else from Rome, whither he may have accompanied Paul) would be more likely, than from the distant Crete (2 Timothy 4. 10, written suhsequer Uly to the Epistle to Titus). In the unsettled state of things then, Titus' episcopal commission in Crete was to be but temporary, Paul requiring the presence of Titus with himself, whenever Artemas or Tychicus should arrive in Crete and set him free from his duties there.
Tradition represents him to have died peaceably in Crete, as archbishop of Gortyna, at an advanced age. embracing Titus a Gentile (2 Peter 1. 1; Jude 3). Grace, mercy, and peace—"Mercy" is omitted in some of the oldest MSS. But one of tlie best and oldest MSS. supports it (Notes, cf. 1 Timothy 1. 2; 2 Timothy 1. 2). There are many similarities of plirase in tlie Pastoral Epistles, the Lord Jesus Christ—The oldest MSS. read only " Clirist Jesus." our Saviour—found thus added to " Christ" only in Paul's Pastoral Epistles, and 2 Peter 1. 1, 11 ; 2. 20; 3. 18, 5. I left thee—"I left thee 6e/imd" [Alford] wlien I left the island: not implying permanence of commission (cf. 1 Timothy 1. 3). in Crete—now Candia. set in order rather as Greek, "that tliou miglitest follow tip (the work begun by me) setting right the things that are wanting," which I was unable to complete by reason of the shortness of my stay in Crete. Christianity, doubtless, had long existed in Crete: there were some Cretans among those who heard Peter's preacliiug on Pentecost (Acts 2. 11). The number of Jews in Crete was large (v. 10), and it is likely that those scattered in the persecution of Stephen (Acts 11. 19) preached to them, as they did to the Jews of Cyprus, &c. Paul also was there on his voyage to Rome (Acts 27. 7-12). By all these instrumentalities the Gospel was sui-e to reach Crete. But until Paul's later visit, after his first imprisonment at Rome, the Cretan Christians were witli Qut Cluirch organization. This Paul began, and had commissioned (before leaving Crete) Titus to go on with, and now reminds him of that commission, ordain-rather, "appoint," " constitnte." in every city—"from city to city." as I . . . appointed tliee i.e., as I directed thee; prescribing as well tiie act of constituting elders, as also the manner of doing so, which latter includes the qualifications required in a presbyter presently stated. Those called "elders'' here are called "bishops," v.l. Elder is the term of dignity in relation to the college of presbyters ; bishop points to tlie duties of his office In relation to the fiock. From tlie unsound state of the Cretan Christians described here, we see the danger of the want of Church government. The appointment of presbyters was designed to check idle talk and speculation, by setting forth the "faithful word." 6. (Notes, cf. 1 Timothy 3. 2-4.) The thing dwelt on here as the requisite in a bisliop, is a good reputation among tliose over whom he is to be set. T1m» immoralily of the Cretan professors rendered this a necessary requisite in one wlio was to be a reprover: and their unsoundness in doctrine also made needful great steadfastness in the faith (v. 9, 13). having faithful thlldren—i. e., believing cliildren. He wiio could not bring his children to faith, how sliall he bring others? [Bengel.] Alford explains, " establislied in the faith." not accused—Not merely not riotous, but " not (even) accused of riot" ("profligacy" [Alford]; "Dissolute lite" [Wahl]). unruly insubordinate; opposed to "in subjection" (1 Timothy 3. 4). 7. For . . . must—The empha-
CHAPTER I.
Ver. 1-16. Address : For what End Titus was Left IN Crete. Qualifications for Elders: Gainsayers IN Crete Needing Reproof. 1. servant of God—not found elsewhere in the same connection. In Romans 1.
1 it is "servant of Jesus Christ" (Galatians 1. 10; Philipplans 1. 1 ; cf. Acts 16; 17 ; Revelation 1. 1 ; 15. 3). In Romans 1. 1, there follows, "called to be an apostle," which corresponds to the general designation of tlie office first, "servant of God," here, followed by the special description, "apostle of Jesus Christ." The full expression of his apostolic office answers, in both Epistles, to the design, and is a comprehensive index to the contents. The peculiar form here would never have proceeded from a forger, according to the faith—rather, " for," "witli a view to Bubserve the faith ;" this Is the object of my apostleship (cf. v. 4, 9; Romans 1. 5). the elect—for whose salie we ougbt to endure all things (2 Timothy 2. 10). This election has its ground, not in anything belonging to those thus distinguished, but in the purpose and will of God from everlasting (2 Timothy 1. 9; Romans 8. 30-33; cf. Luke 18.
7; Ephesians 1. 4 ; Coiossians 3. 12). Acts 13. 48 shows tliat all faith on the part of the elect, rests on the Divine foreordination: they do not become elect by their faith, but receive faith, and so become believers, because they are elect, and the acknowledging of the truth—"and (for promoting) the full knowledge of the truth," i. e., the Christian truth (Ephesians 1. 13). after godliness i. e., which belongs to piety: opposed to the knowledge wliich has not for its object tiie truth, but error, doctrinal and practical (v. 11, 16; 1 Timothy 6. 3); or even wliicli has for its object mere earthly truth, not growth in the Divine life.
' Godliness," or "piety," is a term peculiar to the pastoral Epistles: a fact explained by the apostle having in them to combat doctrine tending to "ungodliness" (2 Timothy 2. 16; cf. ch. 2. 11, 12). a. In hope of eternal life —Connected with the whole preceding sentence. That whereon rests my aim as an apostle to promote the elects' faith and full knowledge of the truth, is, " the hope of eternal life" (ch. 2. 13; 3.7; Acts 23. 6; 24.15; 28. 20). that cannot lie—(Romans 3.4; 11. 29; Hebrews 6. 18.) promised before the world began—A contracted expression for "purposed before the world began (lit., before the ages of time), and promised actually in time," the promise springlug from the eternal purpose; as in 2 Timothy 1.9, the gift of grace was the result of the eternal purpose " before the world began." 3. In due times Greek, "in its own seat Mis," tlie seasons appropriate to it, and fixed by God for it (Acts 1 '). manifested—implying that the " promise,"
V. 2, had lain hidden in His eternal purpose heretofore (cf. Coiossians 1. 2(i; ? Timotliy 1. 9, 10). his word—equivalent to "eternal rile" (v. 2; John 5.24; 6.03; 17.3, 17). through preaching— t?reeA:, "in preaching," or rather as Alforu (iVo<<>, cf. 2Timotliy 4. 17), "in the (Gospel) proclamation (the thing preaclied the Gospel) with which I was entrusted." according to-in pursuance of (cf. 1 Timothy 1. 1). of God our Saviour— ratlier us Greek, "otour Haviour God." God is predicated ot our iS'aui'our (of. Jude 25 ; Luke 1. 47). Also Psalm 21. 5 ; Isaiah 12. 2 ; 45. 15, 21,LXX. Applied to Jesus, v. 4; cli.2. 13; 3.6; 2 Timothy I. sis is on must. The reason why I said "blameless," is the very Idea of a " bishop" (an overseer of tlie flock ; he here sul)stitutes for "presbyter" the term which expresses his duties) involves tlie necessity for such blamelessuess, if he is to have influence over the flock, steward of God—The greater the master is, the greater the virtues required in His servant [Bengel] (1 Timothy .3. 15); the Church is God's house, over whicli the minister is set as a steward (Helirews 3. 2-6; 1 Peter 4. 10, 17). Note, ministers are not merely Clairch officers, but God's stewards; Church government is of Divine appointment, not self-willed lU., "self-plea-sing;" unaccommodating toothers; /i«r»A, the opposite of "a lover of hospitality" {v. 6); so Nabal (I 431
10. 4. Tltuu, mine own aon—Greek, " my genuine child" (1 Timothy 1. 2), t. e., converted by my instrumentality (1 Corintliians 4.17; Philemon 10). after the common folth—A genuine son in respect to (in virtue of) the faith common to all tlie people of God, comprising in a common brotherhood Gentiles as M ell as Jews, therefore fjvil Teachers to he Silenced, TITUS II. Sundry IHreclions to Tilua. turn away from the truth (2 Timothy 4. 4). 15. all thing* —external, "are pure" in themselves; the distinction of Siiimiel Co.); self-loving and imperious; siicli a spirit would inciipiicitate liini for lending a willing flock, instead of drivinq. nor given to wine {Notes, 1 Timothy puretind impure is not in the things, but in the disposition of him who uses them; in opposition to "the commandments of men" (D. 14), which forbade certain things as if impure intrinsically. "To the pure" inwardly, t. e., thosie purified in heart by /ai//i (Acts 15.9; Romans 14.20; 1 Timotliy 4. 3), all outward things are pure; all are open to their use. Sin alone touches and defiles the soul (Matthew 23. 26; Luke 11. 41). nothing pure—eitlier within or without (Romans 14. 23). mind—tlieir mental sense and intelligence, conscience—tlieir moral consciousness of the conformity or discrepancy between their motives and acts on tlie one hand, and God's law on the other. A conscience and a mind defiled are represented as the source of the errors oppo.sed in the Pastoral Epistles (1 Timothy 1. 19; 3. 9; 6. 5). 16. They profess— t. <>., make a profession acknowledging God. He does not deny their tlieoretical knowledge of God, but that they practically know Him. deny him — The opposite of the previous "profess" or "confess" Him (1 Timothy 5. 8; 2 Timothy
3. 3, 8.) not given to filthy lucre—not making the Gospel a means of gain (1 Tiinotliy 'A. 3, 8). In opposition to those "teaching for filthy lucre's sake" (r. 11; 1 Timothy
6. 5; 1 Peter 5. 2). 8. lover of hospitality—needed especially in those days(Hoiiwns 12. 13; 1 Timothy 3. 2; Hebrews 13.2; 1 Peter 4. 9; SJolino). Christians travelling from one place to another were received and forwarded (in their journey by their brethren, lover of good men —Greek, " a lover of (ail that is) good," men or things (PhilIppians 4.8, 9). sober—towards one's self; "discreet;" self-restrained" [Alfoud.] (iVo<e, 1 Timothy 2. 9.) jnst —tow.nrds men. holy—towards God {Xote, 1 The.ssalonians
2. 10) temperate — "One having his passions, tongue, hand, and eyes, at command" [Chrysostom] ; "continent." 9. Holding fast—Holding Jirnily to (cf. Mattliew
6.24; Luke 16. 13). the faithful— true and trustworthy (1 Timothy 1. 15). word as he has been taught— irt., " the word(wb'ch is) according to tlie teaching ' which he has received (cf. 1 Timothy 4.6, end; 2 Timothy 3.14). by—
2. 12; 3.5). abominable — themselves, though laying so much stress on the contracting of abomination from outward things (cf. Leviticus 11. 10-13; Romans 2. 22). disobedient—to God (ch. 3. 3 ; Ephesians 2. 2; 5. 6). reprobate —rejected as worthless when tested (iVo/e«, Romans 1. 28; Irmislate as Greek, "to exhort in doctrine (iiislriiction) which is sound;" sound doctrine or instruction is tlie element IN which his exhorting is to have place. On " sound" (peculiar to the Pastoral Epistles), see 1 Timothy 1. 10; 6.
3. convince — rather, "reprove" [Alford] (v. 13). 10. nnruly — " insubordinate." and — Omitted in the oldest MS.S. "There are manjunruly persons, vain talkers,and deceivers;" "unruly" being predicated of both vain talk-
1 Corinthians 9. 27; 2 Timothy 3. 8).
CHAPTER II. ers and deceivers, vain talkers—opposed to "holding
Ver. 1-15. Directions to Titus : How to Exhort Various Classes of Believers: The Grace of God in Christ our Grand Incentive to Live Godly. 1. But last the faithful word" (v. 9). " Vain jangling" (1 Timothy
1. 6); "foolish questions, unprofitable and vain" (ch. 3.
. . . thou—in contrast to the reprobate seducers stigmatized ch. 1, 11, 15, 16. "He deals more in exhortations, because those intent on useless questions needed chiefly to be recalled to the study of a holy, moral life; for nothing so efl'ectually allays men's wandering curiosity, as the being brought to recognize those duties in which they ought to exercise themselves." [Calvin.] speak—without restraint: contrast ch. 1. 11, "mouths . . . stopped." doctrine—" instruction" or "teaching." 3. sober— 9). The source of the evil was corrupted Judaism («. 14). JIany Jews were then living in Crete, according to JosePHUs; so the Jewish leaven remained in some of tliem after conversion, deceivers lit., "deceivers of the minds «f others" ( Greek, Galatians G. 3). 11. mouths . . . stopped
—lit., "muzzled," "bridled" as an unruly beast (cf. Psalm
32. 9). who Greek, "(seeing that they are) such men as ;" or " inasmuch as they." [Ei-licott.] subvert , . . housea —" overthrowing" their " faitli" (2 Timothy 2. 18). "They are the devil's levers by whicli he subverts the houses of God" [Theophyiact]. for tUthy lucre-(1 Timothy 3. 3, 8; 6. 5.) 1!4. One—Epimenides of Pluestus, or Gnossus, in Crete, about 600 B. c. He was sent for to purify Athens from its pollution occasioned by Cylon. He was regarded as a diviner and prophet. The words here are taken probably from his treatise "concerning oracles." Paul also quotes from two other heal lien writers, Ar.\tus (Acts 17. ta VecJ "vigilant," as «o6er men alone can be, 1 Tlmotiiy 3.
2. But "sober" here answers to "not given to wine," v.
3; ch. 1. 7. grave—" dignified :" behaving with reverent propriety, temperate—" self-restrained :" " discreet" [AlFORDj (ch. 1. 8; 1 Timothy 2. 9). faith . . . charity [love]. . . patience—combined in 1 Timothy 6. 11. " Ea it h, /iope charity" (I Corinthians 13. 13). "Patience," Greek, "enduring perseverance," is the attendant on, and Is supported by, "hope" (1 Corinthians 13. 7; 1 Thessalonians 1.
28) and Menander (1 Corinthians 15. .ti), but he does not honour them so far as even to mention tlieir names, of themselves . . . their own— wiiicli enhances his authority as a witness. "To Cretanize" was proverbial for to 3). It is the grace which especially becomes old men, being the fruit of ripened experience derived from trials oveicome (Romans 5.3). 3. behaviour—"deportment, as becometh holiness—" as becometh women conse crated to God" [Wahl]: being by our Christian calling priestesses unto God (Ephesians 5. 3; 1 Timotliy 2. 10). "Observant of sacred decorum." [Bengel.] not false accusers—not slanderers: a besetting sin of some elderly women, given to mucli wine—the besetting sin of the Cretans (ch. 1. 12). Lit., "enslaved to much wine." Addiction to wine is slavery (Uoinans 6. 16; 2 Peter 2. 19). teachers—in private: not in public (1 Corintliians 14.34; lie ; as "to Corinthianizo" v as for to be dissolute, alway liars—not merely at times, as every natural man is. Contrast V. 2, " God that cannot lie.'' They love " fables" (u, 14); even the heathen poets laughed at their l.ving assertion that they had In their country the sepulchre of Jupiter, evil beasts—rude, sav.age, cunning, greedy. Crete was a country witliout wilil beasts. Epimenides' sarcasm was that its human Inhabitants supplied the place of wild beasts, slow bellies—indolent through pampering llieir lellles. Tlie)/ themselves are called " bellies," for that Is the member for which they live ( Romans 16. 18; PhiUppians 3. 19). 13. This witness—"This testimony (tliough coining from a Cretan) is true." sharply — (lentleness would not reclaim so perverse ollenders. that they—that
1 Timotliy 2. 11, 12); infiuencing for good tlie younger women by precept and example. 4. to be sober Greek, "self-restrained," "discreet:" the same Greek as In i'. 2, "temperate." But see jVo<f,- cf. iVoc, 2 Timothy 1.7. Al.- FOKU tlierefore translates, "That tliey school [admonisli In their duty] the young women to be lovers of their husbands," &c. (the foundation of all ilomistlc happiness). those seduced by the false teacheis may be brought back tosoundness in the faith. Their malady Is slrlles about words and questions (ch. 3. U; 1 Timothy 6.4). 14. .Jewish fables—(A'of*, 1 Timothy 1. 4; 4. 7; 2 Timothy 4. 4.) These formed the transition stage to subsequent Gnosticism ; as yet the error was l)ut prolllless, and not tending
It was judicious that Titus, a young nuui, should admonish the young women, not direelly, Init lliroiigh (lie i Ider women. 5. keepers at home—as "guardians of Iho house," as the Greek expresses. The oldest MSS. read, " tyarkers at home :" active in household duties (Provei hs to godliness, rather than openly opposed to the laitii. commandments of men—a.s to ascetic abstinence (v. 15; Mark 7. 7-9; Colossians 2. 16,20-23; 1 Timothy 4.3). that turn from the truth—whose characteristic is that they 432
7.11; 1 Timothy 5. 13). good -kind, benejiccut (Slallhew
20. 15; Romans 5. 7; 1 Peter 2. 18). Not churlish uiid niggardly, whilst thrifty as housewives. obcdletU-rather
The Graoe of God in Clirisl TITUS 11. our Incentive to hie Godly, of "grace" here, that of "glory," v. 1.3; cf. Romans 13. 12), Connect it not as IS)iglish Version, but, "The grace . . . that bringeth salvation to all men hath appeared," or " beeii nianilesled" (1 Timothy 2. 4; 4. 10). Hence God is called "Our Haviour" (v. 10). The very name Jesus means the same, to all—of whom he enumerated the dilt'eren t classes "submissive," as tlie Gree/c is translated, see Notes, Epliesiaiis 5. 21, 22, 24. tlicliown—marking llie duty of subjection which tliey owe tlieiii, as being llieir own liusbaads (Ephesians 5. 22; Colossians 3. IS}. blasp Ueincd "evil spoken of." That no reproach may be cast on the iJospel, through the inconsistencies of its professors (u. 8, 10; Komans 2. 24; 1 Timothy 5. 1-i; 6. 1). "'Unless we are virtuous, blasphemy will come llirough us to the faith." [TlLEOPHVLACT.] 0. Hovrng—Greek, "Tlie younger men." sober-mlnded-^self-restrained. [Alfoku.] "iVothiugis so liarj at this age as to overcome pleasures and follies.'' [CHnysosTOM.] 7. in WUh respect to all tilings, thyself a pattern—tliough but a young man tliyself. All teaching is useless, unless the teacher's example confirm his word. iJ» doctrine in, tliy ministerial teaching (showing) uiicorruplncss, i.e., ui Uainled pwrily of motive on thy part (cf. 2 Coriutliiuns 11. 'i), so as to be "a pattern" to all. As "gravity," &c., refers lo Titus himself, so " uncorruptness;" though, doubtless, uncorruptuess of the doctrine
2-9): even to servants; to us Gentiles, once aliens from God. Hence arises our obligation to all men (ch.3. 2). 1!4. Teaching— 6VeeA:, "disciplining us." Grace exercises discipline, and is imparted in connection witli disciplining chastisements (1 Corinthians 11. 32; Hebrews 12. (i, 7). Tiie education which the Cliristiaii receives from "the grace" of God is a discipline often trying to flesh and blood : just as children need disciplining. The discipline wliich ite.\ercises teaches us to deny ungodliness and worldly lusts, and to live soberly, rigl Ueowily, and godly, in this present world {Greek, age, or course of things) where such self-discipline is needed, seeing that its spirit is opposed to God (ch. I. 12, IS; 1 Corinthians 1. 20; 3. 18, 19): in the coming world we may gratify eveiy desire without need of selfdiscipline, because all desires there will be conformable to the will of God. that Greek, "in order lliat:" the end of the "disciplining" is "m order that . . . we may live soberly," &c. This point is lost by the translation, "teaching us." denying . . . lusts- (Luke 9. 23.) The Gi eeit aorist expresses " denying ojice for all." We deny them when we witlihold our consent from them, when we refuse the delight wliicli they suggest, and the act to which tliey solicit us, nay, tear them up by tlie roots out of our soul and mind [Sr. Beknand, Serm. U]. worldly lusts—The Greek article expresses, " the lusts of the world," "all worldly lusts" [Alfokd] (Galatiaiis 5. 16; Ephesians 2. 3; 1 John 2. 10-17; 5. 19). Tlie world {cosmos) will not come to an end when this present age {a:on) ot course of things shall end. live soberly, righteously, and godly—the positive side of the Christian character; as "denying . . . lusts" was the negative. "Soberly," will be sure to follow as a consequence of the Christian minister being of simple, uncorrupt integrity himself, gravtty—dignified seriousness in setting fortii the truth, sincerity—Omitted in the oldest MSS. 8. apeecli—discourse in public and private ministrations, lie tiiat ia of tlie contrary part—the adversary (ch. 1. 9; 2 Timothy
2. 25), whether he be heathen or Jew. may be asliamed —put to confu.sion by the power of truth and innocence (cf. V. 5, 10; 1 Titnotliy 5. 11; b". 1). no evil thing—<« our acts, or demeanour, of you—So one of the oldest MyS. Other very old iWSS. read, "of us," Cliristiaus. 9. servants—"slaves." to please them well—"to give satisfaction." [.'VLFORD.j To lie complaisant in everything ; to have that zealous desire to gain the master's good-will wliich will anticipate the master's wish and do even more than is required. Tlie reason for the frequent recurrence of injunctions to slaves to subjection (Epiiesians G. 5, ifec.
Colossians 3.22; 1 Timotliy 6.1, <tc. ; 1 Peter 2. 18) was, thai in no rank was there more danger of the doctrine of the spif-itual equality and freedom of Christians being misunderstood, than in that of slaves. It was natural for the slave wlio liad become a Christian, to forget his place and put himself on a social level with ills master. Hence the charge for each to abide In the sphere in wiiich lie was when converted (1 Corinthians 7. 20-24). not an Trering again in contradiction to tlie master: so the GrecA, " not contradicting." [Wauj.,.] 10. Wot purloining Greek, "Not appropriating'^ what does not belong to one. It means "keeping back" dishonestly or deceitfully (Acts 5. 2, 3). sliowing—manifesting in acts, all i.e., with, self-restraint, in relation to one's self; " righteously " or in relation to our neighbour; "godly" or pwusly, in relation to G<jd (not merely amiably ami justly, but something iiiglier, (/od/^, witli love and reverence toward God). Tliese three comprise our "disciplining " ill faith and love, from wliic h lie passes to hope (v. 13). 13. (Pljilippians 3. 20,21.) looliing for— with constant expectation l.so the Greek) and wi Ml joy (Ilomans S. 19). Tllis will prove tlie antidote to worldly lusts, and tlie stimulus to " live in this present world " conformably to tliis expectation. The Greek is translated "waiting for" in Luke 2.
25. that Greek, "tlie." blessed—bringing blessedness (Komans 4. 7, 8). Iiopc i. e., object of hope (llomuns 8. 24; Galatians 5. 5; Colossians 1. o). the glorious appearing all possible, good—really good ; not so in mere appearance (Ephesians 6. 5, 6; Colossians 3.22-24). "The heathen do not judge of tlie Christian's doctrines from the doc-
is but one Greek article to both " hope " and " appearing," which marks their close connection (the hope being about to be realized only at tlie «y)jita?-i/t£' of Christ). Translate, " The blessed liope and manifestation (cf. Note, trine, l3Ut from his actions and life." [Cheysostom.] Men will write, fight, and even die for their religion ; but how few live for it! Translate, "That they may adorn the doctrine of our Saviour God," i. e., God the B'ather, the originating author of salvation (cf. Note, 1 Timothy 1. 1). God deigns to have His Gospel-doctrine adorned even by V. 11) of the glory." The Greek for "manifestation" ia translated " brightness," 2 Tlie-ssaloniaus 2. 8. As His "coming " {Greek, 2>arousia) expresses the fact; so " brightness, appearing," or " mauilestation " {epiphaneia) expresses His personal visibility when He sliuU come, the great God and our Saviour Jesus—There is but one
Blaves, who are regarded by the world as no better than beasts of burden. "Though the service be rendered to an eartlily master, the honour redounds to God, as the servant's goodwiilflows from the fear of God." [ThbopiiyLACT.] Even slaves, low as is their status, should not think
article to "God" and "Saviour," which Sliows that both are predicated of one and the same Being, " Of Him. who is at once the great God and our Saviour." Also (2.) "appearing" (epiphaneia) is never by Paul predicated of God the Father (John I. 18; 1 Timotliy 0. 10), or even of " His glory " (as Ali'okd explains it); it is invariably upplied toCHKlsT's coining, to which (at His lirs tad vent, cf. 2 Timothy 1. 1(J; the kindred verb " appenred " {epephanee), .he Influence of their example a matter of no consequence to religion: how much more those in a high position. His love in being "Our Saviour" is the strongest ground for our adorning His doctrine by our lives. This is the force of "For" in v. 11. 11. the grace of God—God's gratuitous favour in the scheme of redemption, hath appeared— Greek, " hath been made to appear,'^ or "shine forth" (Isaiah
V. 11, refers (1 Timothy 6. 14; 2 Timothy 4. 1, 8). Also (a.) in the context (ti. 14) there is no reference to the Father, but to Christ alone; and here there is no occasion for reference to t/ie Father in the exigencies of the context. Also (1.) the expression " great God," as applied to Clirist, 8.2; Luke 1.79), "hath been manifested" (ch. 3. 4), after having been long hidden in the loving counsels of God (Colossians 1. 26; 2 Timothy 1. !1, 10). The Image Is illustrated Acts 27.20. The grace of God liath now been embodis In accordance with the context, which refers to ths glory of His appearing ; just as "the true God" is predicated of Clirist, 1 John 5. 20. Tlie phrase occurs nowhere ied in Jesus, "the brigl Uneas of the Father's glory," manifested as the "Sun of righteousness," "the Word made flesh." The Gospel dispensation is hence termed "the day" else ia the New Testament, but often in the Old Tosta* (I Ttaessalonians 5. 5, 8 ; there is a double "appearing," that Tiiu6 is Further Directed by Paid. TITUS III. The Wushincj of Regeneration, deceived—len astrav. The same Greek, " out of the way, ment. Deuteronomy 7. 21; 10 17, predicated of Jehovah, who, as their manifested Lord, led the Israelites through * Hebrews 5. 2. sei-ving Greek, " in bondage to," "serving as slaves." divers—the cloyed appetite craves constant variety, pleasures-of the flesh, malice—malignity, hateful . . . hating—Correlatives. Provoking the hatred of others by their detestable character and conduct, anil in turn hating them. 4-. To show how little reason the Cretan Christians had to be proud of themselves, and despise others not Christians (Notes, v. 2, 3). It is to the "kindness and love of God," not to their own merits, that they owe salvation, kindness Greek, "goodness," "benignity," which manifests His grace, love . . . towai-d man—teaching us to have such "love (benevolence) toward mffl/i" (Greek, philanthropy), "showing all meekness unto all men" (v. 2), even as God had "ton ard man" (ch. '2. tlie wilderness, doubtless the Second Person in tlie Trinity. Believers now look for the manifestation of His glory, inasmuch as they siiall share in it. Even the Sociniau explanation, malsing "the great God" to be the Father, "our Saviour," the Son, places God and Christen an equal relation to " the glory " of the future appearing : a fact incompatible with the notion that Christ is not Divine, indeed it would be blasplieniy so to couple any mere created being with God. 14. gave himself— "The forcible 'Himself, His whole self, the greatest gift ever given,' must not be overlooked." for ms— Greek, "in our behalf." redeem us deliver us from bondage by paying the priee of His precious blood. An appropriate image in addressing bond servants (y. 9, 10). from all iniquity the essence of sin, viz., "transgression of the law:" in bondage to which we were till then. The aim of His redemption was to redeem us, not merely from the penalty, but from the being of all iniquity. Thus he reverts to the "teaching" in righteousness, or disciplining effect of the grace of God that bringeth salvation (u. 11, 12). peculiar peculiarly His own, as Israel was of old. zealous—in doing and promoting " good works." 15. with nil nutliority
11); opposed to the " hateful and hating" characteristics of unrenewed men, whose wretchedness moved God's &encvolent kindness, of God our Saviour Greek, "of our Saviour OoA," viz., the Father (ch. 1. 3), who " saved us'' (v. 5) " through Jesus Christ our Saviour" (v. 0). appeared —Greek, " was made to appear;" was manifested. 5. Not by Greek, "Out of;" "not as a result springing /row works," Ac. of righteousness Greek, "in rigliteousness," i. e., wrought in a state of' righteousness ; as "deeds. . . wrought in God." There was an utter absence in us of the element (" righteousness") in which alone rigliteous works could be done, and so necessarily an absence of the works. "We neither did works of righteousness, nor were saved in consequence of them ; but His goodness did the whole." [Theopmylact.] we—emphatically opposed to "His." mercy—the prompting cause of our salvation individually: " In pursuance of His mercy." His kindness and /ore to »?ian were manifested in redemption once for translate, "authoritativeness " (cf. "sliarply," ch. 1. 13). Let no man despise thee—Speak with such vigour as to command respect (1 Timothy 4. 12). Warn them with 8uch authority that no one may thhik himself above (so the Greek lit.) the need of admonition. [Tittmann, Synonyms of Neiv Testament.']
CHAPTER III.
Ver. 1-15. What Tittjs is to Teach Concerning Christians' Behaviour towards the Worlb: How HE IS TO Treat Heretics : When and Where he is to Meet Paul. Salutation. Conclusion, i. Put them in mind—as they are in danger of forgetting their duty, tliough knowing it. The opposition of Christianity to heathenism, and the natural disposition to rebellion of the Jews under the Roman empire (of whom many lived in Crete), miglit lead many to forget practically what was a recognized Christian principle in theory, submission to the powers that be. Diodorus Siculus mentions tlie tendency of the Cretans to riotous insubordination, principalities . . . powers Greek, "magistracies . . . authorall wrought by Him for mankind generntly ; His mercy is the prompting cause for our individual realization of it. Faith is pre-snpposed as the instrument of our lieing "saved;" our being so, then, is spoken of as an accomplished fact. Faith is not mentioned, but only God's part, as Paul's object here is not to describe man's new state, but thesaving agency of God in bringing about that state, independent of all merit on the man's part (Note, v. 4). by Greek, "through;" by means of. the wasliing— rather, " the laver," i. e., the baptismal fcnt, or lavatory, of regeneration designed to be the visible instrument of regener.ation. " The apostles are wont todr.aw an argument from the sacraments to prove the thing therein signified, because it ought to be a recognized principle among the godly, that God does not mark us with empty signs, but ities." to be sn Xiiect—willingly (so the Greek), to ol>ey— the commands of "magistrates:" not necessarily implying .?;jo)iia«fOMi obedience. Willing obedience is implied in "ready to every good work." Cf. Romans 13. 3, as showing that obedience to the magistracy would tend to l)y His power inwardly makes good what he demonstrates by the outward sign. Wherefore baptism is congruously and truly called the laver of regeneration. We must connect the sign and thing signified, so as not to make the sign empty and ineirectual; and yet not, for the sake of honouring the sign, to detract from the Holy Spirit what good works, since the magistrate's aim generally is to favonr the good and punish the bad. Contrast "disobedient" (i;. 3). 3. To spealc evil of no man—especially, not of " dignities " and magistrates, no brawlers—"not quarrelsome," not attacking others, gentle—towards those who attack us. Yielding, considerate, not urging one's rights to the uttermost, but forbi'aring and kindly (Note, Philippians 4. 5). Verj' dill'erent from llie innate greediness and spirit of aggression towards others which characterized the Cretans, showlnj;—in acts, all—all is peculiarly His" [Calvin] (1 Peter 3. 2D. .Vdult candidates for baptism are presupposed to have had rciientanco and faith (loi Paul often assumes in faith and charity that those addressed are what they pnifess to be, though in fact some of them were not so, 1 (Corinthians C. 11), In wliich case baptism would be the visible " la ver of regeneration" to them, "laith being tlienhy cnnjirtned, and glace inpossil)le. meekness (Note, 2 C'orintliians 10. 1)—the opix)- rreasrd, by virtue of prayer to (Jod"' (Church of Kiigland, Article 27). Infants are charitably prcmmed to have received a grace in connection with their Christian descent, Bite of passionate severity, unto all n»en—The duty of Christian conduct towards all men is the proper con.sequence of the universality of God's grace to all men, so often set forth in the pastoral Kpistles. .3. For—onr own past sins should lead us to be lenient towards those of ollnrs. "Despise none, for such wast Hum also," as the penitent thief said to his fcllow-tliiof, " Dost tliou not fear (Jod . . . seeing that thou art In the same condemnation." we—Christians, were—Contrast i;. 1, " Hut when," in answer to the believing prayers of their parents or guardians presenting them for baptism, which grace is visibly sealed and increased by tiapllsiii, "the lavi'r of regeneration." Tlicy are presumed, to be then regenerated, until years of dcveloped consciousness prove whether they have been aelnally so or not. " Horn of (from) water and (no 'of in Greek) the Spirit." The Word is the remote anil o?tf'Wc/r Instrument of tlu new liirth; Haptisni, tlieproximale instrunicnt. The Wonl, the instrument to the indiridual ; liapt ism, in relation to the iVoc/cO/ of I'h rist iaiib.
i. p., now: a favourite contrast in Paul's writing, that bet wri M our paul state by nature, and our present state of deliverance from it by graci'. As God treated us, we ought
Tlie laver of cli'ansing stood outside the doorof the taberto treat our nelghl)OUr. sometimes once. fooll Kli—Wanting right reason In our course of living. Irrational. The exact picture of human life without grace. Grace Is the nacle, wherein the priest had to wash before entering the Holy Place; so we must wash in the laver of n>generatlon before we can enter the Church, whose uiemlK'rs are "a Hole remedy even for foolishness, disobedientto God. 424
Sftiriiual Effects of Baptism. TITUS III. Tilus is to Reject Heretics. works ") are " good and profitable unto men," whereas no such practical results flow from " foolish questions." So Grotius and Wiesingek. But Ai.roRD, to avoid the tautology, " these (good works) are good unto men," explains, " these truths" (v. 4-7). 9. foolish Greek, " insipid ;" producing no moral fruit. "Vain talkers." genealogies —akin to the "fables " (see Note, 1 Timothy 1. 4). Not so much direct heresy as yet is here referred to, as profitless discussions about genealogies of oeons, &c., which ultimately led to Gnosticism. Synagogue discourses were termed daraschoth, i. e., discussions. Cf. " disputer of this world (Greek, dispensation)." strivings about the law— about the authority of the "commandments of men," which they sought to confirm by the law (ch. 1. 14; Note, 1 Timothy 1. 7), and about the mystical nipaning of the various parts of the law in connection with the " genealoroyal priesthood." "Baptism by the Spirit" (whereof water-baptism is the designed accompanying seal) makes the difference between Christian baptism and that of John. As Paul presupposes the outward Cliurcli is tlie visible community of tlie redeemed, so lie speaks of baptism on the supposition that it answers to its idea; that all that is inward belonging to its completeness accompanied the outward. Hence he liere asserts of outward baptism whatever is involved in the believing appropriation of the Divine facts which it symbolizes, whatever is realized when baptism fully corresponds to its original design. So Galatians 3. 27 ; language liolding good only of those in whom the inward living communion and outward baptism coalesce. " Saved us" applies fully to those truly regenerate alone; in a general sense it may include many wlio, though put within reach of salvation, shall not finally be saved. "Regeneration" occurs only once more in New Testament, Mattliew 19. 2S, i. e., the new birth gies." avoid stand alooffrom. Same GVect, as in iVoZe, 2 Timothy 2. 16. 10. heretic— (JJ-eeAr heresy, originally meant a division resulting from individual self-will; the individual doing and teaching what he c/iose independently of the teaching and practice of the Ciiurch. In course of time it came to mean definitely " heresy " in the modern sense; and in the later Epistles it has almost assumed this meaning. The heretics of Crete, when Titus was there, were in doctrine followers of their own self-willed " questions " reprobated in v. 9, and immoral in practice, reject—decline, avoid ; not formal excommunication, but, " have nothing more to do with him," either in admonition or intercourse. 11. is . . . subverted-" is become perverse." condemned of himself—He cannot say, no one told him better; continuing the same after frequent admonition he is self-condemned. " He siniieth " wilfully against knowledge. I J. When I sh.ill send [have sent] Artemas or Tychlcus—to supply thj' jilnce in Crete. Artemas is said to have been subsequently bisliop of Lystra. Tychicus was sent twice by Paul from Rome to Lesser Asia in his first imprisonment (which shows how well qualified he was to become Titus' successor in Crete); Ephesians 6. 21 ; and in his second, 2 Timothy 4. 12. Tradition makes him subsequently bishop of Chalcedon, in Bithynia. NIcopoHa—" The city of victory," called so from the battle of Actium, in Epirus. This Epistle was probably written from Corinth in the autumn. Paul purposed a journey through QStolia and Acarnania, into Epirus, and of the heaven and earth at Christ's second coming to renew all material things, the human body included, wlien the creature, now travailing in labour-throes to the birtn, shall bedelivered from the bondageof corruption into the glorious liberty of the children of God. Regeneration, which now begins in the believer's soul, sliall then be extended to his body, and thence to all creation, and i-enewlng—not "the laver ('washing') of renewing," but "and BY the renewing," &c., following "saved us." To make "renewing of the Holy Ghost" follow "tlie laver," would destroy the balance of the clauses of the sentence, and would make baptism the seal, not only of reyeneration, but also of the subsequent process of progrcsswe sanctificalion ("renewing of the Holy Gliost"). lieyeneration is a tiling once for all done; reneimng\s a process daily proceeding. As "the washing," or "laver," is connected witli "regeneration," so the " renewing of the Holy Ghost" is connected with "shed on us aliundantly" [v. 6). 0. AVhlcU—The Holy Ghost. Ue slied Greek, "poured out;" not only on the Church in general at Pentecost, but also "on us" individually. This pouring out of the Spirit comprehends the grace received before, in, and sulisequently to, baptism, abiimlaiitlj' Greek, "richly" (Colossians 3.
16). tlirougli .Testis Clirist—the channel and Mediator of thegiftof the Holy Ghost, our Saviour—immediately; as the Father is mediately "our Saviour." The Father is the author of our salvation, and saves us by Jesus Christ. 7. That, &c.—the purpose which He aimed at in having "saved us" {v. 5), viz., "That being (having l)een) justified (accounted righteous through faith at our ' regeneration,' and made rigl Ueous by the daily 'renewing of tlie Holy Ghost') by His grace (as opposed to works, v. 5) we should be made heirs." lils grace Greek, "the grace of t}ie former," i. e., God {v. 4; Romans 5. 15). heirs—(Galatians there " to winter." See my Introduction to the pastoral Epistles. 13. Bring. . . on their jonrney-Enablethem to proceed forward by supplying necessaries for their journey. Zenas—the contracted form of Zenodorus. lawyer—A Jewish "scribe," who, when converted, still retained the title from his former occupation. A civil lawyer. Apollos—with Zenas, probably the hearers of this Epistle. In 1 Corinthians 16. 12, Apollos is mentioned as purposing to visit Corinth ; his now being at Corinth (on the theory of Paul being at Corinth when he wrote) accords with this purpose. Crete would be on his waj' either to Palestine or his native place, Alexandria.. Paul and Apollos thus appear in beautiful harmony in that very city where their names had been formerly the watchword of unchristian party work. It was to avoid this party rivalry that Apollos formerly was unwilling to visit Corinth, though Paul desired him. Hippolytus mentions Zenas as one of the Seventy, and afterwards bishop of Diospolis. 14. And . . , B.I&0— Greek, " But . . . also." Not only tliou, hut let others also of " our " fellow-believers (or " whom u e have gained over at Crete ") with thee, for necessary uses—to supply the necessary xvantsof Christian missionaries and brethren, according as they st.and in need in their journeys for the Lord's cause. Cf. ch. 1. 8, "a lover of hospitality." 15. Greet —"Salute them that love us in the faith." All at Crete had not this love rooted in faith, the true bond of fellowship. A salutation peculiar to this Epistle, such as no forger would have used. Grace Greek. " 2'/te grace," viz., of God. with you all—not that the Epistle is addressed to nil the Cretan Christians, but Titus would naturally impart it to his flock,
8. 29.) according lo the hope of eternal life—cli. 1. 2, and also the position of the Greek words, confirm English
Version, i. e., agreeably lo the hope of eternal lite; the eternal inheritance fully satisfying the hope. Bengel, Ellicott, &c., explain it, "heirs of eternal life; in the way of hope," i. e., not yet in actual possession. Such a blessed hope, which once was not possessed, will lead a Christian to practice holiness and meekness toward others, the lesson especially needed by the Cretans. 8. Greek, "faithful is the saying." A formula peculiar to the Pastoral Epistles. Here "the saying" is the statement (v. 4-7) as to the gratuitousness of God's gift of salvation. Answering to the "Amen." these thlitgs, &c. Greek, "Concerning these things (the truths it welt on, n. 4-7 ; uol &H English Version, wliat follow), I will that thou affirm (insist) strongly and persistently, in order that they who have believed God (the Greek for ' believed in God ' is dilfereut, John U. 1. 'They who have learnt to credit God in what He saith) may be careful {'solicitously sedulous ;' diligence is necessary) to maintain (lit., ' to set before tliem Helves so as to sustain ') good works." No longer applying their care to "unprofitable" and unpractical speculations (v, 9). theac things—These lesulls of doctrine ("good
Thanksgiving for Philemon's PHILEMON. Loue ind FaitK,
THE EPISTLE OF PAUL TO
PHILEMON.
INTEODUCTION.
Tin: testimonies to its authenticity are—Origex, Homily 19, on Jcrem., vol. 1., p. 18.5, Ed. Uact., cites It as the letttr of I'aul to Pliilemon concerning Ohesimus; Tertullian, agrrunA iT/rt?-cion, 5. 21, " The brevity of this Epistle is tlie sole cause of its escaping the falsifying hands of Waicion ;" Eusebius, Ecclesiastical History, 3. 23, mentions it among " tlie universally acknowledged Epistles of the canon;'" Jerome, Proncmium in Philemonem, vol. iv., p. 4-12, argues for It against those who objected to its canouicity on tlie ground of its suljjecl being beneath an apostle to write about. Ignatius, Eph. 2., and Magnes. 12, seems to allude to Philemon 20. Cf. Ejiistle to Polycarp (ch. 1. an<l 6). Its brevity
Is the cause of its not being often quoted by the Fathers. Paley, Hoicb Pauliice, has shown striking proofs of its authenticity in the undesigned coincidences between it and the Epistle to tlie Colossiaus.
Place and Time of Writing.—Tli is Epistle Is closely linked with the Epistle to the Colossians. Both were carried by the same bearer, Onesimus (with whom, however, Tychicus is joined in this Epistle to the Colossians), Colossians
4.9. The persons seniliug salutations are the same, except one, Jesus called Ju-^iifi (Colossians 4. 11). In both alike Archippus is addressed (f. 2; Colossians 4. 17). Paul and Timothy stand in the headings of l)oth. And in both Paul appears as a prisoner (v. 9 ; Colossians 1. 13). Hence it follows, it was written at tlie same time and place as the Epistle to the Colossians (wliicli was about the same time as the Epistle to the Ephesians), viz., at Home, during Paul's flrst Imprisonment, a. d. 61 or 62. Object.—Onesimus, of Colosse {" one of you," Colossians 4. 9), slave of Philemon, had fled from his master to Rome, after liaving probably defrauded him (r. IS). He there was converted to Cliristianity by St. Paul, and being induced bjhim to return to his master, he was furnished witli tliis Epistle, recommending him to Philemon's favourable reception, as being now no longer a mere servant, but also a brother in Christ. Paul ends by requesting Philemon to prepare him a lodging, as he trusted soon to be set free and visit Colosse. This Epistle is addressed also to Apphla, supposed from its domestic subject to have been Philemon's wile, and Arcliippus (a minister of the Colossian Church, Colossians 4. 17), lor the same reason, supposed to Ije a near relative and inmate.
Onesimus in the Apostolical Canons (73), is said to have bgen emancipatetl by his master. The Apostolical Constitutions (7. 46) slate that he was consecrated by Paul, bish{)p of Berea, in Macedonia, and that he was martyred at Rome. Ignatius, Ejnatola ad Ephesum, ch. 1., speaks ol him as bishop of the Ephesians. yTYi,!!.—It has been happily termed, from its graceful and delicate urbanity, " the polite Epistle." Yet there is notliing of insincere compliment, mi.scalled politeness by the world. It is manly and straightforward, without mlsrepresentatltm or suppression of facts; at tlie same time that it is most captivatingly persuasive. Alfori) quotes Luther's eloquent description, "This Epistle showelli a right, noble, lovely example of Cin istian love. Here we see how St. Paul layeth liimself out for the poor Onesimus, anil with all his means pleadetli his cause with his master, and so settetli himself as if he were Onesimus, and had himself done wrong to Pliilemoii. Yet all this doetli he, not •with force, as if he had right thereto, but he stripped himself of his right, and thus enforceth Philemon to forego his right also. Even as Christ did for us with God ttie Father, thus also doth St. Paul for Onesimus with Philemon : for Christ also stripped Himself of His right, and by love and humility enforced (?) the Fatlier to lay aside His wrath and power, and to take us to His grace for the sake of Christ, who lovingly pleadeth our cause, and with all His heart layeth Himself out for us; for we are all His Onesimi, to my tliinking."
Ver. 1-25. Address. Thanksgiving for Philemon's Love a.nd Faith. Intercession for Onesimus. Concluding KmtUKsT and .Salutations. Tliis Epistle allbrds a specimen of the highest wisdom as to the manner in which Cliristians ouglit to manage social affairs on more exalted principles. 1. pvisoncr of Jt-sus Christ —one whom Christ's cause has made a prisoner (cf. "in the bonds of the Gospel," v. 13). He does not call himself, as in ot her Epistles, " I'aul an apostle," as he Is writing familiarly, notauthoritalively. our . . . frllow-l.Tboiircr —in building up the fjhurcll at Colosse, while wi were at Ephesus. See my //iC/of ZucZ/oii to Colossians. ^^. Appltia —The Latin "Appia." Eitlier the wife or some close relative of Philemon. She and Arehlppus, if they had not belonge<l to his family, would not Isave lieen Included with Philemon In the address of a letter on a tlouiestlc matter. A rclilj>pu»—a minister of llie Colosnever yet seen. Y'et v. 19 here implies that Philemon was his convert. Philemon, doubtless, was converted at Ephesus, or In some other place where he met Paul, love nntl ratlh—The theological order is first faith, then love, the fruit of faith. But he purposely puts Philemon's love in tlie first place, as It is to an act of love that he is exhorting Iiim. toward . . . toward— Dilferent Greek words: toihards . . . unto. Towards implies simply direction ; unto, to the advantage of. 6. Thnt, Ac.—The aim of my thiinlcsgi ving and prayers for thee is, in order that the, Ac. the roiiiiiiuiklcatloii of tliy fHlth the imparting of it and its fruits {viz., acts of love and benetleence : as Hebrews 13. IB, "To communicate," i.e., to impart a share) to others; or, the liberality to others Jloiving from thy faith (so the Greek Is translated, "liberal distrlbulion," 2 C(n'lnthlausO. 13). effectual Vty— Greek, "IN:" the element in whicli his liberality had place, (. p., may be proved by acta in, itc. neknow IedRing— Grcc/j, "the thorough knowledge," t. e., the experimental or practical recognition, ot every good thiug whieh Is In you—The oldest MSS. read, "which is in us," i. c, the practical recognition of every grace which is in us Christians, \n so far as wo si:, ii (!liurch (Colossians 4. 17). fc Uow-soliller— (2 Timotliy 2. 3.) Cliiircli Isi lliy house—In the absence of a regular Church building, the houses of particular .saints vere used for that purpose. Observe St. Paul's tact in Jwsoeial 1 ng wi I h Philemon those associated liy kindred or (Jli t Islian brol hcrhood with his /irjij.vf, a nd not going beyonil it. 4. «I vvay.s—Joineil by Alkord with "I thank luy God." a. Ileiirlii};— The ground of his t banksgi ving. It Is a delicate mark of iiuthentlcily, that he says " hearing" as to ch urches and persou.s whom he had not seen or reali/.e the Christian character. In short, that thy faith may by acts bo proved to be " a faith which worketh by love." In Christ Jesua—rather as Greek, " loilo Christ Jesus," t. e., to the glory of Christ Jesus. Two of the oldest MSS. omit ".lesus." This verse answers to r. 6, "Thy love and faith toward all saints:" Paul never ceases to titen visited. Now Colosse, Philemon's residence, he had 436
Interceasion for Onesimus. PHILEMON. He will now Serve as a Brother, Tnention him in liis ^\-ayers,m order that his faitli may (cf. Exodus 21. 6). Onesimus' time of absence, however long, was but a short "hour" (so Greek) compared with the everlasting devotion hencel'ortli binding him to bis master. 16. No longer as a mere servant or slave (though
Blill further sliow its power in his relation to others, Ijy exhibiting every grace which is in Christians to tlie glory of Christ. Thus he paves the way for the request in behalf of Onesimus. 7. For—A reason for the prayer, v. 4-6. we UtL-vc— Greek, "we had." joy aud coiisolatton— still he is that), but above a servant, so that thou shalt derive from him not merely the services of a slave, but higher benefits: a servant "in the flesh," he is a brother "in the Lord." beloved, specially to me—who am )iis spiritual father, and who have experienced his faithful attentions. Lest Philemon should dislike Oiipslinns being called "brother," Paul first recognizes lilm as a brother, being the spiritual son of the same God. much more unto tliee—to whom he stands in so much nearer and more lasting relation. 17. a partner—in the Christian fellowship of faith, hope, and love, receive him as myself—Resuming "receive him that is mine own bowels."
Joined in 2 Corintliians 7. 4. saints are refreshed by tliee—his house was open to them, brother—put last, to conciliate his favourable attention to the request which fo» ">ws. 8. Wherefore—Because of my love to thee, I pretcr to "beseech," rather than "enjoin," or authoritatively command. I might . . . enjoin—In virtue of the obligation to o6eriie?iC'' whicli Philemon lay under to Paul, as having been converted through his instrumentality. In Christ—the element in which his boldness has place.
9. for love's sake—mine to thee, and [what ought to bo] thine to Onesimus. Or, that Christian love of which thou showest so bright an example {v. 7). hel«<g such
18. (?j-pc/c, " But if (thou art not inclined to ' receive liim' because) he hath wronged thee:" a milder term than "rolibed thee." Onesimus seems to have confessed some such act to Paul, put that on mine account—I am renily to make good the loss to thee if required. The latter parts of v. 19, 21, Imply that he did not expect Philemon would probably demand it. 10. with mine own hand—not employing an amanuoisis, as in other Epis-
Dit one—Explain, jBe(ji(/ such a one as thou knowest me to be, viz.. Paid (the founder of so many churches, and ;iu apostle of Christ, and thy father in the faith) the aged (a, circumstance calculated to secure thy respect for anything I request), and notv also a prisoner of Jesus ChrLH (the strongest claim I have on thy regard: if for no otiu-r reason, at least in consideration of this, through commiseration gratify me). 10. I beseech thee—Emphatically repeated from t). 9. In the Greek, the name "Onesimus" tles: a special compliment to Philemon which he ought tosiiow his appreciation of by granting Paul's request. Contrast C')lossians 4. IS, wlilch sliows that the Epistle to the Colossian Church, accompanying our Epistle, had only its closing "salutation" written by Paul's own hand, albeit, &c.—/«., "that I may not say . . . not to say," &c,. thou owest . . . even thine own self—not merely thy possessions. For to my instrumentality thou owest thy salvation. So the debt which "heoweth thee" being tr.ansferred upon me (I making myself responsible for it) is cancelled, ao. let me—"Me" is emphatic: " Let me have profit (so Greek 'for Joy,' onaimen referring to the name Onesiynus, ' profitable') from thee, as thou shouldst have had from Onesimus :" for " thou owest thine own self to me." in the Iiord—not in worldly gain, but in thine increase In the graces of the Lord's Spirit. [Alford.] my bowels—my heart. Gratify my feelings by granting this request. In the Lord—The oldest MSS. read, "in Ch7-ist." The element or sphere in which this act of Christian love naturally ought to have place. 31. Having confidence in tliy obedience—to my apostolic authority, if I were to "enjoin" it (v. 8), which I do not, preferring to beseech thee for it as a favour (i'. 9). thou wilt also do more—towards Onesimus: hinting at his possible manumission by Philemon, besides being kindly received. 23. This prospect of Paul's visiting Colosse would tend to secure a kindly reception for Onesimus, as Paul would know in person how he had been treated, your . . . you—Referring to Philemon, Apphia, Arclilppus, and the Church in Philemon's house. The. same expectation is expressed by him, Philippians 2. 23, I.S skilfully put last, he puts first a favourable description of him before he mentions the name that li.ad fallen into so bad repute with Philemon. "I beseech tliee for my son, whom I have begotten in my l)onds, Onesimus." Scripture does not sanction slavery, but at the same time does not begin a political crusade against It. It sets forth principles of love to our fellowmen which were sure (as they have done) In due time to undermine and overthrow it, without violently convulsing the then existing political fabric, by stirring ud slaves against their masters. 11. Which . . . was . . unprofitable—Belying his name Onesimus, which means profitable. Not only was he urtftrofilable, but positively injurious, having "wronged" his master. Paul uses a mild expression. MOW profitable—Without godliness a man is In no station. Profitable in spiritual, as well as in temporal things.
1!4. mine own bowels—as dear to me as my own heart. [Alford.] Cf.r. 17, "as myself." The object of my most Intense affection as that of a parent for a child. 13. I Emphatical. I for my part. Since I had sucti implicit trust in him as to desire to keep him with me for his services, ihou mayest. I would have retained—Different Greek from the " would," v. 14, " I could have wished," " I was minded^' here ; but " I was not willihu," &c., v. 14. in thy stead—that he might supply in your place all the services to me which you, if you were here, would render in virtue of the love you bear to me (v. 19). bonds of the Gospel—my bonds endured for the Gospel's sake (v. 9). 14. Avlthout thy mind i. e., consent, should not be as—"should not appear as a matter of necessity, hut of free will." Had Paul kept Onesimus, however willing to gratify Paul, In 24, written in the same imprisonment. 23. The same persons send salutations in the accompanying Epistle, except that" Jesus Justus" is notmentioned here. £paphras, my fellow-prisoner—he had been sent by the Colossian Church to inquire after, and minister to, Paul, and possibly was cast into prison by the Roman authorities on suspicion. However, he is not mentioned as a pr Usoner in Colossians 4. 12, so that " fellow-prisoner" here may mean merely one who was a faithful companion to Paul in his imprisonment, and by his society put himself in the position of a prisoner. So also " Aristarchus, my fellow-prisoner," Colossians 4. 10, may mean. Benson conjectures the meaning to be that on some /or»K»* occasion these two were Paul's "fellow-prisoners," not at the time. 35. be with your spirit—(Galatians 6. 18; 3 Timothy 4. 22.) fcict, Philemon might be, he would have no opportunity given him of showing he was so, his leave not having been asked. 15. perhaps—speaking in human fashion, yet as one believing that God's Providence probably (lor we cannot dogmatically define the hidden purposes of God in providence) overruled the past evil to ultimately greater good to him. This thought would soften Philemon's indignation at Onesimus' past offence. So Joseph In Genesis 45. 5. departed—ii., "was parted from thee:" a softening term for "ran away," to mitigate I'hilemon's wrath, receive him—Greek, Have him for thyself in full possession (note, Philippians 4. 18). The same Greek as in MattncwB. 2. forever—In this life and In that to come
Tntrodwlion. HEBREWS. Tilt: oduction.
THE EPISTLE OF PAUL THE APOSTLE TO THE
HEBREWS.
INTRODUCTION. • Canonicity and Authorship.—Clement of Rome, at the end of the first century, a. d., copiously uses it, adopting its words just as be does those of tlie other boolvs of tlie New Testament; not indeed giving toeitlier tlje term "Scripture," wliich he reserves for tlie Old Testament (tlie canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims auZ/ior!7i/ on the part of the writer, Clement's adoption of extracts trom it is virtually sanctioning its authority, and tliis in the apostolic age. Justin Maktvk quotes it as Divinely authoritative, to establish the titles "apostle," as well as " angel," as applied to the .Son of Uod. Clement of Alexandria refers it expressly to Paul, on the authority of Pantnus, chief of tlie Catechetical school in Alexandria, in the middle of the second century, saying, tliat as Jesus is termed in it the "apostle" sent to tlie Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. Clement also says that Paul, as tlie Hebrews wei-e prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as St. Paul's words. Origen similarly quotes it as St. Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as " more Grecian," but the thoughts as the apostle's; adiliiig that the "ancients who have handed down the tradition of its Pauline authorship, must liave had good reason for doing so, though God alone knows the certainly who was the actual writer" (i. e., probably " transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, Tektullian ascribes it to Barnabas. Iren.eos, bishop of Lyons, is mentioned In Euseuius, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, tlie presbyter, in tlie Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparentl}' omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, Novatian of Rome, Cyprian of Carthage, and ViCTORiNUS.alsoof the Latin Cluirch. Butin tlie fourth century, Hilary of Poitiers (a. d. 3GS), Tatcifer of Cagliari (a. d. 371), Ambrose of JIilan (a. d. 397) and other Latins, quote it as Paul's; and the tilth Couiuii of Carthage (a. d. 419) formally reckons it among his fourteen Epistles.
As to the similarity of its style to that of St. Luke's writings, this is due to his having been so long the companion of Paul. Chrysostom, comparing Luke and Mark, says, "Each imitated his teacher: Luke linitat»d Paul flowing along with more than river-fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity witli the peculiarities of the Jewish schools apparent in this Epistle than in St. Luke's writings. There is no clear evidence for altriliuting the authorship to him, or to ApoUos, whom Alford upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phra.seology and modes of tliought. But these are such as any Palestinian Jew might have used; and Paul, from his Hel)ra>oHellenistic education at Jerusalem and Tarsus, would be familiar with Phllo's modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish education. It would be unlikely that the Alexandrian Church should have so undoublingly asserted the Pauline authorship, if Apollos, their own conntryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of ApoUos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom St. Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the tiosiiel
Itself. But the Hebrews were in no such danger. And his Hebrao-Grecian education would enable him to write In a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all tlie quotations from the Old Testament, excepting two (ch. 10. 30; 13. 5), are taken from the LXX. The fact that the peculiarities of the LXX. are interwoven Into the argument, proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the fleln-ew Old Testament. The same conclusion follows from the plays on simihu ly-sounding words in the Greek, and alliterations, and rhythmically-constructed periods. Calvin observes, If the Epistle had been written lu Hebrew, oh. 9. would lose all Its point, which consists in tlie play upon the double meaning of the Oreek diathece, a "covenant," or a "testament," whereas the Hebrew bei-ith means only "covenant."
Internal evidence favours the Pauline authorship. Thus the topic so fully handled In this Epistle, that Christianity
Is superior to Judaism, Inasmuch as the reality exceeds the type which gives place to It, Is a favourite one with St, Paul (cf. 2 Corinthians 3. 6-18; Galatians 3. 2;i-2'); 4. 1-9, '21-,')1, wherein the allegorical mode of interpretation appears
In its divinely sanctioned application—a mode puslieii to an unwarrantable excess in the AlexaiKirlan scliool). So the Divine Son appe.irs in ch. 1. 8, Ac, as in otlier lOpistles of I'aiil (I'hlllpplans '2. (i; (Jolossinns 1. 15-20), as the Inutge, or manifestation of the Deity. His lowering of Himself for man's salce similarly, cf. ch. '2. 9, with 2 Corinthians S. S); Philipplans 2. 7, 8. Also If Is final exaltation, cl. ch. '2. S; 10. 13; 12. 2, with 1 Corinthians l.i. 2-"), 27. The word " Mediator" is peculiar to Paul alone, cf. ch. 8. 0, with Oalatians 3. 19, 20. Christ's death Is represented as the sacrlttce for sin pri'ligured by the Jewish sacrifices, cf. Romans 3. '2'2-2(i; I Corinthians .5. 7, with Hebrews 7. to 10. The phrase, "(UnX of Peace," is peculiar to St. Paul, cf. ch. 13. 20; Romans I'l. 33; 1 Tlie.ssalonlans 5. 2:i. Also, cf. ch. 2. i, M<ir<fiu, 1 Corliithians 12. 4. Justification, or " righteousness by fait h," appi'ars In ch. 11. 7; 10. 38, as In Romans 1. 17; 4. 22; 5. 1 ; Galatians 3. 11 ; riil Upiilans 3. 9. The word of (iod Is the "sword of the Spirit," cf. eh. 4. 1'2, witli Eph#slans 6. 17. Inexperienced Christians are children needing milk, i. e., instruction In the elements, whereas riper tlhristlans, aajutl f/ro>m nicn, ic(iulre strong meat, cf. ch. 5. I'i, 13; (i. 1, with 1 torlntlilans 3. 1, 2; 14. '20; Galatians 1. 9; Colosslans 3. II. Salva-
Introduction. HEBREWS. Introduetwiu
tlon Is represf.-nted as a boldness of access to God by Clirist, cf. ch. 10. 19, with Romans 5. 2; Ephesians 2. 18; 3. 12. Afflictions are a /ij/Zii, cli. 10. 32; cf. Pliilippiaus 1. 30; Colossians 2. 1. The Christian life is a race, ch. 12. 1 ; cf. 1 Corinthians 9, 24; Philippians 3. 12-11. The Jewisli ritual is a service, Romans 9. 4; cf. ch. 9. 1, 6. Cf. "subject to bondage," ch. 2. 15, wltli Gahxtians 5. 1. Other cliaracteristics of Paul's style appear in this Epistle, viz., a propensity "to go oil' at a word" an.d enter on a long parenthesis suggested by tliat word, a fondness for play upon words of similar sound, and a disposition to repeat some favourite word. Frequent appeals to the Old Testament, and quotations linked by "and again," cf. cli. 1. 5; 2. 12, 13, with Romans 15. 9-12. Also quotations in a peculiar application, cf. ch. 2. 8, with 1 Corinthians 15. 27; Ephesians 1. 22. Also the same passage quoted in a form not agreeing with the LXX., and with the addition "saith the Lord," not found in tlie Hebrew, in cli. 10. 30; Romans 12. 19.
The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c. ; and Paul, witliout colouring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" (1 Corinthians 9. 20). This will account for its being recognized as St. Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Plebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generallj' less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the canon of Muratori. When at last, in the fourth century, tlie Latins found tliat it was received as Pauline and canonical on good grounds in the Greek chuiches, they universally acknowledged it as such.
The personal notices all favour its Pauline authorship, viz., his intention to visit those addressed, shortly, along witii Timothy, styled "our brother," ch. 13. 23; his being then in prison, ch. 13. 19; his formerly having been imprisoned in Palestine, according to English Version reading, ch. 10. 31; the salutations transmitted to them from believers of Italy, ch. 13. 24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.
Design.—His aim is to show the superiority of Christianity over Judaism, in that it was introduced bj' one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, i. e., Christ's flesh ; hence he warns them cf the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, whilst Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even In the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.
His MODE OF ADDKES3 is in it hortatory rather than commanding, just as we might have expected from St. Paul addressing the Jews. He does not write to the rxilcrs of the Jewish Christians, for in fact there was no exclusively Jewish Church ; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers (eh. 13.7, 17, 24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative, of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them (Hebrews 13. 22). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy .Spirit guided him to choose means best suited to tlie nature of the ends aimed at. Wordsworth notices a peculiar Pauline GreeA: construction, Romans
12. 9, lU., "Let your love be without dissimulation, ye abhorring . . . evil, cleaving to . . . good," which is found nowhere else save Hebrews 13. 5, lit., " Let your conversation be without covetousness, ye being content with," &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural absolute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, "God spoke to our fathers," not " it is written." So ch. 13. 18, " We trust we have a good conscience" is an altogether Pauline sentiment (Acts 23. 1; 24.16; 2 Corinthians 1. 12 ; 4.2; 2 Timothy 1. 3). Though he has not prefixed his name, he has given at the close his universal token to identify him, viz., his apostolic salutation, " Grace be with you all ;" this " salutation with his own hand" he declared (2 Thessalonians 3. 17, 18) to be "his token in every Epistle;" so 1 Corinthians 16. 21, 23; Colossians 4. 18. The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in St. Paul's lifetime ; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of Clement of Rome. This proves that, by whomsoever the body of the Epistle \^as committed to writing (whether a mere amanuensis writing by dictation, oi a companion of Paul by the Spirit's gift of interpreting tongues, 1 Corinthians 12. 10, ti'ansfuslng Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their centre, to which quarter it was first sent, received it as St. Paul's from the earliest times according to Cyril, Bishop of Jerusalem (a. d. 349). Jerome, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy (ch.G. 4-6), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times ; and was probably the main Instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is peculiarly valuable, for it was founded by Mark, who was with Paul at Rome In his first confinement, when this Epistle seems to have been written (Colossians 4. 10), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, 2 Peter 8.
15, 16, written shortly before Peter's death, and like his first Epistle written by him, "the apostle of tlie circumcision," to the Hebrew Christians dispersed in the East, salth, "As our beloved brother Paul hath written unto you," i. «., to the Hebrews; also the words added, "As also in all his Epistles," distinguish the Epistle to the Hebrews from the rest, then he further speaks of It as on a level with " other Scriptures," thus asserting at once Its Pauline authoi-ship Mid Divine Inspiration. An interestine illustration of the power of Christian faith and love ; St. Peter, who had been I%< IHynity of Ihe Son, HEBRE'WS I. by whom. God now Speaks. openly rebuked by Paul (Galatians 2. 7-H), fully adopted what St. Paul wrote; there was no difference In the Uospel of the apostle of the circumcision and tliat of tlie apostle of ttie uncircunicision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apoxtle of the Gentiles; and on the otlier hand, Peter to open the Gospel-door to tlie Gentiles (Acts 10. 1, &c.), though being the apostle of the Jews ; thus perfect unity reigns amidst the diversity of agencies.
Rome, in the person of Clement of Rome, originally received this Epistle. Then followed a period in which It ceased to be received by the Roman churches. Tlien, in the fourth centurj', Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches ; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.
It plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, cf. ch. 13. 10; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perliaps Alexandria. In the latter city were the greatest number of resident Jews next to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, Wieselek tliinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria tliat the Epistle appears first to have come to the knowledge of Christendom. Moreover, " the Epistle to the Alexandrians," mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly " the people of God" (ch. 2. 17; 4. 9; 13. 12), " the seed of Abraham," i.e., as the primary stock on which Gentile believers are grafted, to which Romans 11. 16-21 corresponds; but he urges tliem to come out of the carnal eartlily Jerusalem and to realize their spiritual union to " tlie lieavenly Jerusalem" (ch. 12. 18-23; 13. 13). The use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the LXX. Bengel thinks, probably (cf. 2 Peter 3. 15, 16, explained above), the Jews primarily, though not exclusively, addressed» were those who had left Jerusalem on account of the war and were settled in Asia Minor.
The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, 2 Peter, 2 and 3 John, Jude, and Revelation. A beautiful link exists between these Epistles and t?ie universally-acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. St. James is the link between the highest doctrines of Christianity and the universal law of moral duty—a commentary on the Sermon on the Mount—harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations. uniting in His one person the whole spectrum (v. 3). spake —the expression usual for a Jew to employ in addressing Jews. So St. Matthew, a Jew writing especially for Jews, quotes Scripture, not by the formula, "It is written," hut "said," itc. lu time past—From Malachi, the last of the Old Testament prophets-, for four hundred years, there had arisen no propliet, in order tliat the Son might be the more an oliject of expectation. [Bengel.] As God (the Father) is introduced as having spoken here; so God the Son,ch. 2. 3; God the Holy Ghost, ch. 3. 7. tUe ftvt Uers— thejewisli fathers. The Jews of former days (1 Corinthians 10.1). liy— Greek, " ly." A mortal king speaks by his ambassador, not (as tlie King of kings) IN his ambassador. The Son is the last and highest manifestation of God (Matthew 21.34,37); not merely a measure, as in the propliets, but the lulnessof the Spiritof God dwelling
CHAPTER I.
Ver. 1-14. The Highestof all RiiVELAXioNS is Given us ' V p jiu Son of God, who is Greater than the An(. who, having Completed Redemption, Sits Kntiironed at God's Right Hand. The writer, though not inscribing his name, was well known to those addressed (ch. 13. 19). For proofs of Paul being tlie author, see my Introduction. In the Pauline method, the statement of suliject and the division are put before tlie discussion ; and at the close, the practical follows the doctrinal portion. The ardour of Spirit in this Epistle, as in 1 John, bursting forth at once into the subject (without prelalory inscription of name and greeting), the more effectivelj' strikes the hearers. The date must have been whilst the temple was yet standing, belbre its destruction, 70 a. d. ; some time before the niai tyrdoiii of Peter, who mentions this Epistle of Paul (2 Peter 3. lo, hi); at a time when many of the first hearers of the Ijord were dead. 1. at miwdry times- (?recA, " in many portions." All was not revi-aled to eacli one propliet; but one received one portion of revelation, and another another. To Noah the quarter of the world to which Messiah should belong was revealed ; to Abraham, the nation ; to Jacob, the trilie; to David and Isaiah, the family; to Mlcali, the town of nativity ; to Daniel, the exact time; to MaJachi, tlie coming of His forerunner, and His second advent; 1 li rough Jonah, His burial and resurrection; through Isaiali and Hosea, His resurrection. Each only knew In part; luit wiifii that whicli was perfect came in Messiali, that which was In pan was done away (I Corinthians 13. I'i). in cUvvrs inuuii<-r8—e. ff., internal suggestions, audible voices, the Urlni and Thutnmim, dreams, and visions. "In one way He was seen by Abraham, in another by Moses, In another by Kllas, and In another by MIcah ; Isaiah, Daniel, In him bodily (John 1. 16; 3. 34; Colosslans 2. 9). Thus he answers the Jewisii objection drawn from their prophets. Jesus is the end of all prophecy (Revelation 19. 10), and of the law of Moses (John 1. 17 ; u. 40). it. in tlicse last days —In the oldest MSS. the Greek is, "At the last part of these days." Tlie Uabbins divided the whole of time Into " this age," or " world," and "the age to come" (ch.
2. 5; 6. T)). The days of Messiah were the transition period, or "last part of these days" (in contrast to "in times piist"), the close of the existing dispensation, and beginning of tiie final dispensation of which Christ's second coining shall be the crowning consummation, toy his Son — Greek, " IN (His) Son" (John 14. 10). The true " Prophet" of (jod. "His majesty is set forth, (1.) Absolnfely hy XUe very name 'Son,' and by three glorious predicates, ' Whom He hath appointed,' 'By whoni He made the worlds,' 'Who sat down on the right hand'of the Majesty on high;' thus His course Is described from the beginning of all things till he reached the goal (t). 2, 3). (2.) Relatively, \a comparison with the angels, ti. 4 ; the con/icmaiion of this follows, and the very name 'Son' Is proved at t). 5; the 'heirship,' V. 0-9; the 'making the worlds,' t'. 10-12; tU« anil lOzeklel, beheld different forms" (TnKonoRET] (cf. Numbers V2. 6-8). The Old Testament revelations were fragmentary in subst Jince, and manifold in form; the very mullitudf of prophets shows that they prophesied only i)i 'sitting at the right hand' of God, i'. 13, 14." His being made /K ir follows His sonship, nml preceded His making part. In Christ, the revehitlon of Goil is lull, not In shilling hues of separated colour, but Himself the pure light, Ihe worlds (Proverbs 8. 22, 2-! ; Kpheslans 3. 11). As theftrM
C/irwf s Exalted Poidtion, HEBKEWS I. Ills night to the. Tide Son nj God. exalted Son of man (ch. 2. 5-18), much better than the angels. The manifestations of God by angels (and even by the angel of the covenant) at dit Tercnt thnes in the Old Testament, did not bring man and God into personal union, as tlie manifestation of God in human flesh does, by Inheritance obtained—He always had tlie thing \\,-
Oegotten, He Is heir of the universe {v. 6), which he made Insirumentally, ch. 11.3, where "by the Word of God" answers to "by whom" (the Son of God) here (John I. 3). Christ was "appointed" (in God's eternal counsel) to creation as an office ; and tlie universe so created was assigned to Him as a Kingdom. He is "heir of all things" by right of creation, and especially by right of redempself, viz., Sonship ; but "obtained by inheritance," according to the promise of the Father, i/ie name "Son,'- whereby He Is made known to men and angels. He Is " the Son of God" in a sense far exalted above that in which angels are called "sons of God" (Job 1.(1; 38.7). "The fulness of the glory of the peculiar name ' the Sou of God,' is unattainable by human speech or thought. All appellations are but fragments of its glory—beams united In it as In a central sun. Revelation 19. 12. A name that no man knew but He Himself." .'». For-Substantiating His having "obtained a more excellent name tlian the angels." unto which—A frequent argument in this Epistle Is derived from the silence of Scripture (v. 13; ch. 2. 16; 7. 3, 14). [Bengel.] this day have I begotten thee—(Psalm 2. 7.) Fulfilled at the resurrection of Jesus, whereby the Father "declared," t. e., made manifest His Divine Sonship, heretofore veiled by His humiliation (Acts 13. 33; Romans 1. 4). Christ has a fourfold right to the title "Son of God:" (1.) By generation, as begotten of God; (2.) by com?nw.?ion, as sent by God ; (3.) hy resurrection. The promise to Abraham that he should be heir of the world, had its fulfilment, and will have it still more fully, in Christ (Romans 4. 13; Galatlans 3. 16; 4. 7). worlds—the Inferior and the superior worlds (Colossians
1. 16). Lit., ages with all things and persons belonging to them ; the universe, Including all space and ages of time, and ail material and spiritual existences. The Greek implies, He not only appointed His Son lieir of all tilings before creation, but He also (better than "also He") made by Him the worlds. 3. Who being—by pre-existcnt and essential being, brightness of his glory Greek, the effulgence of His glory. " Light of (from) light." [Nicene Creed.] "Who Is so senseless as to doubt concerning the eternal being of the Son? For when has one seen liglit without effulgence?" [Athanasios against Arius, Orat.
2.] "The sun is never seen without effulgence, nor the Father without the Son." [Theophylact.] It is became He is tlie brightness, &c., and because He upholds, &c., that He sat down on the right hand, &c. It was a return to His Divine glory (John 6. 62; 17. 5; cf. Wisd. 7. 25, 26, wliere similar things are said of wisdom), express Image " Impress." But veiled In the flesh. tion, "the first-begotten of the dead" (cf. Luke 20.36; Romans 1. 4; Revelation 1. 5); (4.) by actual possession, as heir of all. [Bishop Pearson.] The Psalm here quoted applied primarily in a less full sense to Solomon, of whom God promised by Nathan to David, "I will be His Father, and he shall be my son." But as the whole theocracy was of Messianic import, the triumph of David over Hadadezer and neighbouring kings (2 Samuels.; P.salm 2. 2, 8, 9-12) is a type of God's ultimately subduing all enemies under His Son, whom He sets {Hcbreiv, anointed. Psalm 2, " The Sun of God in glory beams
Too briglit for us to scan ; But we can face tiie light that streams
From the mild Son of man." (2 Cor. C. 18.) of his person Greet, "of His substantial essence;" hypostasis, npholding all things GreeA-, "the universe."
6) on His " holy hill of Zion," as King of the Jews and of the whole earth, the antitype to Solomon, son of David. The "I" In Greek is emphatic; I the Everlasting Father have begotten thee this da,y, i. e., on this day, the day of thy being manifested Ps My Son, " the firstbegotten o{ tlie dead" (Colossians 1. 18; Revelation 1.5), when thou hast ransomed and opened heaven to thy people. He had been always Son, but now first was manifested as such in His oiK'e humljled, now exalted manhood united to His Godhead. Alford refers "this day" to the eternal generation of tlie Son: The day in which the Son was begotten
Cf. Colossians 1. 15, 17, 20, which enumerates the three facts In the bame order as here, by the word—Tlierefore the Son of God is a Person; for He has the word. [Bengel.]
JJis word is ffod'* word (ch. 11. 3). of his powtr—"The word" is the utterance which comes from His (the Son's) power, and gives expression to It. by hlinsrlf—Omitted in the oldest MSS. purged— Greefc, " made purification of . . sins," viz., in His atonement, which graciously covers the guilt of sin. "Our" is omitted in the oldest M.S!^. Sin was the great uncleanness In God's sight, of which He has effected the purgation by His sacrifice. [Alfokd.] Our nature, as guilt-laden, could not, without our great High Priest's blood of atonement sprinkling tlie heavenl.v mercy-seat, come Into immediate contact witli God. Ebrard says, "The mediation between man and God, who was present In the Most Holy Place, was revealed in three forms: (1.) In sacrifices [typical propitiations for gailt] ; (2.) in the priesthood [the agents of those sacrillces]; liy the Fatlier is an everlasting to-day : there never was a 5'csterday or past time to Him, nor a to-morrow or future time: "Nothing there Is to come, and nothing past, but an eternal Now doth ever last" (Proverbs 30.4; John 10.
30, 38 ; IG. 28 ; 17. 8). The communication of tlie Divine essen<'e In its fulness, involves eternal generation; for the Divine essence has no beginning. But the context refers to a definite point of time, viz., tliat of His having entered on ti\e inheritance (v. 4). The "bi inging the firstbegotten Into the world" (v. 6), Is not subsequent, as AlFORD thinks, tot). 5, but anterior to it (cf. Acts 2. 30-,35). 6, And— G'jee/c, " But." Not only this proves His superior- (3.) In the Levitlcal laws of purity [Levitical purity being attained by sacriflce positively, by avoidance of Levitlcal pollution negatively, the people being tliu.s enabled to come into the presence of God without dying, Deuteronomy 5. 26]" (Leviticus 16). sat down on the right hand of the Majesty on high—fulfilling Psalm 110. ity, BUT a more decisive proof Is Psalm 97. 7, which shows that not only at His resurrection, but also in prospect of His being brought into the world (cf. ch. 9. 11 ; 10. 5) as man, in His incarnation, nativity (Luke 2. 9-H), temptation (Matthew 4. 10, 11), resurrection (Matthew 28. 2), and future second advent in glory, angels were designed by (iod to be subject to Him. Cf. 1 Timothy 3. 16, " Seen of angels :" God manifesting Messiah as one to be gazed at with adoring love by heavenly Intelligences (]<;pheslans 3. 10; 2 Thessalonians 1. 9, 10; 1 Peter 3. 22). The fullest realization of His Lordship shall be at His second coining (Psalm 97.7; 1 Corinthians 15. 24, 25; Philippians 2.9). "Worship Him all ye gods" (" gods," <. c., ernlled beings, as angels), refers to God; but It was universally admitted among the Hebrews that God would dwell, in a peculiar sense. In Messiah (so as to be In the Talmud pluase, "capable of being pointed to with the finger' ^; and so what was said of God was true of, and to l)e fulfilled In. Messiah. Kimchi says that Psalms 03.-10I. contain lii 441
1. This sitting of the Son at God's right hand was by the act of the father (ch. 8. 1; Ephesians 1. 20) ; it is never used of His pre-existing state coequal with the Father, but always of His exalted state as Son of man after His sufferings, and as Mediator for man in the pre.sence of God (Romans 8. 34): a relation towards God and us al)<)ul to come to an end when its object has been accomiilished (1 Corinthians 15. 28). 4. Being made . . . better—by His exaltation by the Father (i>. 3, 13): in contrast to His being " made lower than the angels" (ch. 2. 9). " Better,"
e., superior to. As " being" (v. 3) expresses His essential being: so "being made" (ch. 7. 26) marks what He became In His a.s8umed manhood (Phllippians 2. 6-Uj. Paul shows that His humbled form (at which the Jews niiglit stumble) Is no objection to His Divine Messialisliip. As the law was given by the ministration of angels and Moses, It was inferior to the Gospel given by the Divine Son, who both Ik {v. 4-14) as God, and has been made, as the Christ is Preferred above the Angels, HEBKEWS I. holh in His Person and His Offux. subordinate to the Divine Angel-" Messenger of the covenant"). Thus He is antitype to Solomon, "chosen of all David's many sons to sit upon the throne of the kingdom of the Lord over Israel," even as His father David was chosen before all the house of his father's sons. The Image is drawn from tlie custom of anointing guests at feasts (Psalm 23. 5); or rather of anointing kings: not until His ascension did He assume the kingdom as Son of man. A fuller accomplishment is yet to be, when He shall be VISIBLY the anointed King over the whole earth (set by the Father) on His holy hill of Zion, Psalm 2. 6, 8. So David, His type, was first anointed at Bethlehem (1 Samuel 16. 13; Psalm 89.20); and yet again at Hebron, first over Judah (2 Samuel 2. 4), then over all Israel (2 Samuel them the mystcrjof Messiah. Goc". ruled *he theocracy In and through Him. the world—subject to Christ (ch. 2.
5). As "the first-begotten" He has the rights of primogen Uure (Romans S. 29 ; Colossians 1. 15, 16, 18). In Deuteronomy 32. 43, tlie LXX. have, "Let all the angels of God woi'ship Him," words not now found in the Hebrew. This passage of the LXX. may have been in Paul's mind as to the form, but the substance is taken from Psalm 97. 7. The type David, in the Psalm 89. 27 (quoted in v. 5), is called "God's first-born, higher than the kings of the earth:" so the antitypical first-begotten, the son of David, is to be worshipped by all inferior lords, as angels ("gods," Psalm 97. 7) ; for He is "King of kings and Lord of lords" (Revelation 19.16). In the Greek, "again" is transposed ; but this does not oblige us, as Alford thinks, to translate, "When He again shall have introduced," &c., viz., at Christ's second coming ; for there is no previous mention of a first bringing in; and "again" is often used in quotations, not to be joined with the verb, but parenthetically ("that I may again quote Scrip-
5. 3); not till the death of Saul did he enter on his actual kingdom, as it was not till after Christ's death that the Father set Him at His right hand far above all principality (Ephesians 1. 20, 21). The 45th Psalm in its first meaning was addressed to Solornon; but the Holy Spirit Inspired the writer to use language which in its fulness can only apply to the antitypical Solomon, the true Royal Head of the theocracy. 10. And—In another passage (Psalm 102. 25-27) He says. In the ^ielnnin.s—English Version, Psalm 102. 25, " of old :" Hebrew, " before," "aforetime."' LXX., "in the beginning" (as in Genesis 1. 1) answers by contrast to the end implied in " they shall perish," &c. The Greek order here (not in the LXX.) is, "Thou in the beginning, O Lord," which throws the "Lord" into emphasis. " (Christ is preached even in passages whei'e many might contend that the Father was principally intended." [Bengel.] laid the foundntion of— "firmly founded " is Included in the idea of the Greek, heavens plural: not merely one, but manil'old, and including various orders of heavenly intelligences (Ephesians 4. 10). works of thine hands—the heavens, as a woven veil or curtain spread out. 11. They—The earth and the heavens in their present state and form "shall perish" (ch. 12. 26, ture"). English Version is correct (cf. Matthew 5. 33; Greek, John 12. 39). 7. of—The Greek is rather, " In reference to the angels." spirits—or "winds:" Who employeth His angels as the winds. His ministers as the lightnings ; or, He maketh His angelic ministers the directing powers of winds and flames, when these latter are required to perform His will. "Commissions them to assume the agency or form of flames for His purposes." [Alford.] English Version, " Maketh His angels spirits," means. He maketh them of a subtle, incorporeal nature, Bwift as the wind. SoPsalm 18. 10, " A c/ien<6 . . . thewiugs of the wind." Verse 11, " ministering spirits," favours English Version here. As " spirits" implies the wind-like velocity and subtle nature of the Cherubim, so "flame of fire" expresses the burning devotion and intense allconsuming zeal of the adoring Seraphim (meaning " burning"), Isaiah 6. 1. The translation, " Maketh winds His messengers, and a flame of fire His ministers (!)," is plainly wrong. In the Psalm 104. 3, 4, the subject in each clause comes first, and the attribute predicated of it second; so the Greek article here mai-ks "angels" and " ministers" as the subjects, and " winds" and " flame of fire," predicates. Schemoth Rabba says, " God is called God of Zebaoth (the heavenly hosts), because He does what he pleases with his angels. When He pleases, He makes them to sit (Judges 6. 11); at other times to stand (Isaiah 6. 2) ; at times to resemble women (Zechariah 5. 9)
27; 2 Peter 3. 13). "Perish" does not mean annihilation; just as it did not mean so in the case of " the. world that, being overflowed with water, perished" under Noah (2 Peter i. 6). The covenant of the possession of the earth was renewed with Noah and his seed on the renovated earth. So it shall be after the perisliing by fire (2 Peter 3.
12, 13). reuialnest—througli (so the Greek) all chajiges. aa ... a garment—(Isaiah 51. 6.) 13. vesture GrecA:, " an enwrapping cloak." fold them up—So the LXX., Psalm 102.
26; but the Hebrew, " change them." The Spirit, bj Paul, treats the Hebrew of the Old Testament, with independence of handling, presenting the Divine truth in various aspects; sometimes as here sanctioning the LXX. (cf. Isaiah 34. 4; Revelation 6. 14); sometimes the Hebrew; sometimes varying from bo'h. changed-as one lays aside a garment to put on ai.other. thou art the same (Isaiah 46.4; Malachi 3.6.; The same in nature, tliereat other times to resemble men (Genesis 18. 2) ; at times He makes tliom 'spirits;' at times, fire." "Maketh" Implies that, however exalted, they are but creatures, whereas the Son is the Creator {v. 10) : not begotten from everlasting, nor to be worshipped, as the Son (Revelation
14. 7 ; 22. 8, 9). 8. O God—the Greek has the article to mark emphasis (Psaltn 45. 6, 7). for ever . . . rlglkteousness Everlasting duration and rightewtsness go together (Psalm foi'e in covenant faithfulness to tby people, shall not fall Hebrew, " shall not end." Israel, in the Babylonian captivity, in Psalm 10'2., casts her hopes of deliverance on Messiah, the unchanging covenant-God of Israel. 13. Quotation from Psalm 110.1. The image is taken from the custom of conquerors putting the feet on the necks of the conquered (Joshua 10. 24, 25). 14. ministering spirits—Relerring to w. 7, " spirits . . . ministers." They are Incorporeal spirits, us God is, but ministering to Him as inferiors, sent forth—presen't participle : " Being sent forth " continually , as their regular service in all ages, to minister Greek, " unto (t. e., for) ministry." for tliem— Greek, "on account of them," &c. Angels are sent forth on ministrations to God and Christ, not primarily to men, though for the good of " those who are about to Inherit salvation " (so the Greek) : the elect, who believe, or shall be- 45.2; 89. 14). a sceptre of righteousness-ii/., "a rod of rectitude," or "straightforwardness." The oldest MSS. prefix "and " (< f. Esther 4. 11). 9. InltiuUy—" unrighteousness." Some oldest MSS. read, "Lawlessness." fhertfore—because God loves righteousness and hates Iniquity. God . . . thy God—Jerome, Augustine, &c., translate. Psalm 45. 7, "O God, thy God, hath anointed thee, ' whereby Christ is addressed as God. This is probably the true translation of the Hebrew there, and also of the Greek of Hebrews here ; for It is likely the Son Is addressed " O God," us in r. 8. The anointing here meant Is not that at Ills baptism, when he solemnly entered on His ministry for us; but that with the "oil of gladness," or "exulting joy " (which denotes a triumph, and follows as the consequence of His manifested love of righteousness and hatred of iniqxdty), wherewith, after Ills triumphant completion of His work. He has been anointed by the Katlier above His fellows (not only above us. His fellowmen, the adopted members of God's family, wliom "He lieve, for whom all things, angels Included, work together for good (Romans 8. 28). Angels' ministrations are not properly rendered to men, since the latter have no power of commanding them, though their nilnistrut Ions to God are often directed to the good of men. So the superiority of the Son of God to angels is shown. They "all," how ever various their ranks, minister; Ho Is ministered to. They "stand " (Luke 1. 19) before God, or are "sent forth"
Is not ashamed to call His brethren," but above the angels, fellow-partakers In part with Him, though Infinitely His Inferiors, In the glories, holiness, and Joys of he4i ven ; " sons of God," and angel-" messengers," though
We ought to be Obedient to ChriaL HEBREWS II. Why He took upon Him mtr Nature, attestation of it." signs and wonders—performed by Christ and His apostles. "Signs" and miracles, or other facts regarded as proofs o( a Divine mission; "wonders" are miracles viewed as prodigies, causing astonishment (Acts 2.22,33); powers are miracles viewed as evidences of superhuman power, divers miracles Greek, " varied (miraculous) powers" (2 Corinthians 12. 12) granted to the apostles after the ascension, gifts, &c. Greek, "distributions." The gift of the Holy Spirit was given to Christ without measure (John 3. 34), but to us it is distributed in various measures and operations (Romans 12. 3, 6, &c. ; 1 Corinthians 12. 4-11). according to his owti will—God's to execute the Divine commands on behalf of them whom He pleases to save ; He " sits on the right hand of the Majesty on li igh " (V. 3, 13). He rules ; tliey serve; CHAPTER II.
Ver. 1-18. Danger of Neglecting so Great Sai-valioN, FIRST Spoken bv Christ; to whom, not to Angels, the New Dispensation was Subjected; Though He was for a time Humbled Below the Angels: This Humiliation took place by Divine Necessity for our Salvation. 1. Therefore—Because Christ tlie Mediator of the new covenant is so far (ch. 1.) above all angels, the mediators of the old covenant, the more earnest— Greefc, " the more abundantly." heard— spoken by God (ch. 1. 1); and by the Lord (v. 3). let them lip—^t., " flow past them " (ch. 4. 1). 3. (Of. f. 3.) Argument a fortiori, spoken by angels—The Mosaic law spoken by the ministration of angels (Deuteronomy 33. free and sovereign will, assigning one gift of the Spirit to one, another to another (Acts 5.32; Ephesians 1.5). 5. For—Confirming the assertion, u. 2, 3, that the new covenant was spoken by One higher than the mediators of the old covenant, viz., angels. Translaie in the Greek order, to bring out the proper emphasis, "Not the angels hath He," &c. the world to come—Implying, He h<fg subjected to angels the existing world, the Old Testament dispensation (then still partly existing as to its framework), V. 2, the political kingdoms of the earth (Daniel 4.
2; Psalm 6S. 17; Acts 7.53; Galatiaus 3.19). When it is said. Exodus 20. 1, "God spake," it is meant He spake by angels as His mouthpiece, or at least angels repeating
13; 10. 13, 20, 21; 12. 1), and the natural elements (Revelation 9.11; 16. 4), and even individuals (Matthew 18. 10). "The world to come" is the new dispensation brought in by Christ, beginning in grace here, to be completed in glory hereafter. It is called " to come," or "about to be," as at the time of its being subjected to Christ by the Divine decree, it was as yet a thing of the future, and is ill unison with His voice the words of tlie Decalogue. Whereas the Gospel was first spoken by the Lord alone, was steadfast— G-'reeA;, "was made steadfast," or "confirmed :" was enforced by penalties on those violating it. transgression—by doing evil ; lit., overstepping its bounds a positive violation of it. disobedience-by neglecting to do good: a negative violation of it. recompense (Deuteronomy 32. 35.) 3. we — who have received tlie message of salvation so clearly delivered to us (cf. eh. 12. still so to us, in respect to its full consummation. In respect to the subjecting of all things to Christ in fulfilment of Psalm 8., the realization is still " to come." Regarded from the Old Testament stand-point, which looks prophetically forward to the New Testament (and the Jewish priesthood and Old Testament ritual were in force then when Paul wrote, and continued till their forcible abrogation by the destruction of Jerusalem), it is " the world to come: ' Paul, as addressing Jews, appropriately calls it so, according to their conventional way of viewing it. We, like them, still pray, "Thy kingdom come;" for Its manifestation in glory is yet future. "This world" is used In contrast to express the present fallen condition of the world (Ephesians 2. 2). Believers belong not to this present world-course, but by faith rise in spirit to " the world to come," making it a present, though internal, reality.
25). BO great salvation—embodied in Jesus, whose very name means salvation, including not only deliverance from foes and from deatli, and the grant of temporal blessings (which the law promised to tlie obedient), but also grace of the Spirit, forgiveness of sins, and the promise of heaven, glory, and eternal life (v. 10). -which-" inasmuch as il is a salvation which began," &c. spoken by the Ionl—as the instrument of proclaiming it. Not as the law, spoken by the instrumentality of angels (v. 2). Both law and Gospel came from God; the difference here referred to lay in the instrumentality by which each respectively was promulgated (cf. v. 5). Angels recognize Him as "the Lord" (Matthew 28.6; Luke 2. 11). con Armed unto us—not by penalties, as the law was confirmed, but by spiritual gifts (v. 4). by them that heard htm—(Cf. Luke 1. 2.) Though Paul had a special and independent revelation of Christ (Galatians 1. 16, 17, 19), yet he classes himself with those Jews whom lie addresses, " unto us;" for like them in many particulars (cz. gr., the agony in Gethsemane, ch. 5. 7), he was dependent for autoptic information on the twelve apostles. So the dwoourses of Jesus, ez. gr., the Sermon on the Mount, and the Still, in the present world, natural and social, angels are mediately rulers under God in some sense: not so in the coming world: man in it, and the Son of man, man's Head, are to be supreme. Hence greater reverence was paid to angels by men in the Old Testament than is permitted In the New Testament. For man's nature isexaltedi In Christ now, so that angels are our "fellow-servants"' (Revelation 22. 9). In their ministrations they stand oni a different footing from that on which they stood towards us in the Old Testament. We are " breihren" of Christ; in a nearness not enjoyed even by angels (v. 10-12, 16). 6.. But—It is not to angels the Gospel kingdom is subject,. but, &c. one . . . testlfled—The usual way of quotings Scripture to readers familiar with it. Psalm 8. 5-7 praises Jehovah for exalting man, so as to subject all the worksof God on earth to him: this dignity having been lost byv the first Adam, is realized only in Christ the Son of raan. the Representative Man and Head of our redeemed, race. Thus Paul proves that it is to man, not to angels, thati God has subjected the " world to come." In v. 6-8, man 1bspoken of in general ("him . . . him . . . his"); then at t>. first proclamation of the Gospel kingdom by the Lord (Matthew 4. 17), he could only know by the report of the Twelve: so the saying, "It is more blessed to give, than to receive" (Acts 20. 35). Paul mentions what they had heard, rather than what they had seen, conformably with what he began with, v. 1,2, "Spake . . . spoken." Appropriately also in his Epistles to Gentiles, he dwells on \ls Independent call to the apostleship of the Gentiles; l.t his Epistle to the Hebrews, he appeals to the apostles who had been long with the Lord (cf. Acts 1. 21; 10. 41): so '.u his sermon to the Jews In Antloch of Pisidia (Acts 13.
31); and " he only appeals to the testimony of these apostles in a general waj'. In order that he may bring the Hebrews to the Lord alone" [Bengel], not to become partisans of particular apostles, as Peter, the apostle of the circumcision, and James, the bishop of Jerusalem. This verse implies that the Hebrews of the churches of Palestine an-l Syria (or those of them dispersed In Asia Minor [BenQBL], 1 Peter 1. 1, or in Alexandria) were primarily addressed In this Epistle; for of none so well could it be •aid, the Gospel was confirmed to them by tlie immediate nearers of the Lord: the past tense, "was coiiflrrned," Implies some little time had elapsed since this testification by eye-witnesses. 4. iAcm—rather, "God also (as well as Christ, v. 3] bearing witness to U" , , . "Joining in 7C
9, first Jesus Is introduced as lulfllling, as man, all theconditions of the prophecy, and through death pasein Himself, and so consequently bringing us men, His- " brethren," to "glory and honour." What—How In-- significant in himself, yet how exalted by God's grace t (Cf. Psalm 144. 3.) The Hebrew, Enoah and Bcn-AOatri, express man and Son of man in his weakness: "Bon ot' man" is here used of any and every child of man.- umllket seemingly, the lord of creation, sucli as he was originally (Genesis 1. and 2.), and such as he Is dosiguecli tO' li* (Psalm 8.), and such as be actually Is by title and shall hereafter more fully be in the person, of; and in union 4iS All Tliinf/s Subjected lo Christ, HEBREWS II. By Hbh end to Ilim are (dl HiingK wllh, Jesiis, pre-eminently the Son of man (f. 9). art mliidriil— as of one absent, visitrst loolcest after liim, as one piest lit. 7. a little—Not as Bengel, "a little time." tlian the angt'ls Hebrew, "than God," Elohim, i. e., the abstract (jiialities of God, such as anyels possess in an insuf Tering as the way to His being "perfected"' a« "Captain of onr salvation," seeing that His is the way that pleased Him whose will and whose glory are the end of all things, and by whose operation all things exist, in br Inging-The Greek is past, "Having brought as Hi did," viz., in His electing purpose (cf. "Ye are sons," viz., in His purpose, Galatlans 4. 6; Ephesians 1. 4), a purposa which is accomplished in Jesus being "perfected through sufferings." many—(Matthew 20. 28.) "The Chu roll" (o, feiior form, viz., heavenly, spiritual, incorporeal natures. Man, In his original creation, was set next beneath them. So the man Jesus, though Lord of angels, when He emptied Himself of the externals of His Divinity (JS'ole, Philjppians 2. 6, 7), was in His human nature "a little lower than the angels;" though this is not the primary reference here, but man in general, crowiiedgt lilin tvlth glory and lionour—as the appointed kingly vicegerent of God over this earth (Genesis Land 2). and didot set him over the works of thy hands—Omitted in some of the oldest MSS. ; but read by others and by oldest ver Bions: so Psalm 8.6, "Thou madest him to have dominion over the works of thy hands." 8. (1 Corinthians 15. 27.) For In that—f. e., "For in that" God saith in the %th Psalm, " He put the all things (so the Greek, the all thinirs just mentioned) in subjection under him (man), He
12), "the general assembly" (ch. 12. 23). sons—no longer children as under the Old Testament law. but sons h~ adoption, nnto glory—to share Christ's "glory" (v. 9; cf. r. 7; John 17.10,22,24; Romans S. 21). Sonship, holiness (v. 11), and glory, are inseparably joined. " Suflering," "salvation," and "glory," in Paul's writings, often go together (2 Timothy 2. 10). Salvation presupposes destruction, deliverance from which for us required Christ's "snfferings." to make . . , perfect to consummate ; to bring to consummated glory through sufferings, as the appointed avenue to it. "He who suffers for another, not only benefits him, but becomes himself the Ijrighter and more perfect." [Chbysostom.] Bringing to the end of troubles, and to the goal full of glorj': a metaphor from the contests in the public games. Cf. "It is finished," Luke 24, left nothing," &c. As no limitation occurs in the sacred writing, the "all things" must include heavenly, as well as earthly things (cf. 1 Corinthians 3. 21, 22). Bnt now— as things now are, we see not yet the all things put under man. 9. But—We see not man as yet exercising lordship overall things, "but rather. Him who was made a little lower than the angels (cf. Luke 22. 43), we behold (by faith : adil Terent Greek verb from that for 'we see,' v. S, which expresses the impression which our eyes passively receive from objects around us; whereas, 'we behold,' or 'look
26; John 19.30. I prefer, with Calvin, understanding, "to make perfect as a completed sacrifice:" legal and official, not moral, perfection is meant: "to consecrate" (so the same Greek is trayislated ch. 7. 28; cf. Ma7-gin) by the finished expiation of His death, as onr perfect High Priest, and .so our "Captain of salvation" (Luke 13. :?2). This agrees with v. 11, "He that sanctifieth," i. e., consecrates them by Himself being made a consecrated offering for them. Soch. 10. 14, 29; John 17. 19: by the perfecting of His consecration for them in His death. He perfects their consecration, and so throws open access to glory (ch. 10. at,' implies the direction and intention of one deliberately regarding something which he tries to see: so ch. 3. 19;
10. 25, Greek), viz., Jesus, on account of His suffering of death, crowned," Ac. He is already crowned, though unseen by us, save by faith; hereafter all things shall be Bublected to Him visibly and fully. The ground of His exaltation is "on account of His having suf Ttred deatli"
19-21; ch. 5. 9; 9.9, accord with this sense). Captain of, So:.—lit., Prince-leader ; as Joshua, not Moses, led the people into the Holy Land, so will our Joshua, or Jesus, lead us into the heavenly inheritance (.\cls 13.30). The same Greek Is in ch. 12. '2, "Author of our faith." Acts 3.15, "Prince of life" (5. 31). Preceding others by His example, as well as the originator of our salvation. 11. he that sanctilleth—Christ who once for all consecrates His people to God (Jude 1, bringing them nigh to Him as the consequence) and everlasting glory, by having consecrated Himself for thenr in His being made "perfect (as their expiatory sacrifice) through sufferings" (v. 10; ch. 10. 10, 14, 29; John 17. 17, 19). God in His electing love, by Christ's finished work, perfectly sanctifies Iheni to God's service and to heaven once for all; then they are progressively sanctified by the transforming Spirit. "Saiictiflcation is glory working in embryo; glory is sanctification come to the birth, and manifested." [Alfoud.] they who are sanctl Hed— C/reeA:, "they that are being sanctified" (ef. the use of "sanctified," 1 Corintliians 7. 14). of one Father, God : not in the sense wherein He Is Father of all beings, as angels; for these are excluded \fy the argument (v. 10; Philipplans 2.8, 9). that He by the graeeof God— (Titus 2. 11; 3. 4.) The reading of Oriqen, "That He leithout God" (laying aside His Divinity; or, for every being save God; or perhaps alluding to His having been temporarily "forsaken," as the Sin-bearer, by the Father on the cross), is not supported by the MSS. The "that," Ac, is connected with "crowned with glory," &c., thus: His exaltation after suf Terings Is the perfecting or consummation of His work (v. 10) for us: without it His death would have been luef Tectual; with it, and from it, flows the result that His tasting of death is available for (in belialf of, for the good of) every man. He is crowned as the Head in heaven of our common humanity, presenting His blood fts the all-prevailing plea for us. This coronation above makes His death applicable for every individual man (observe the singular : not merely " for all men"), ch. t. 11; 9. 2i; 1 John 2.2. "Taste death," implies his personal experimental undergoing of death: death of the body, and death (spiritually) of the soul. In His being forsaken of the Father. "As a physician first tastes his medicines to encourage his sick patient to take them, so Christ, when all men feared death. In order to persuade them to be bold In meeting It, tasted It Himself, thougli He had no need" [Chrysostom] (v. 14, 15). 10. For—Giving a reason why "the grace of God" required that Jesus "should taste death." It became him—the whole plan was [not only not derogatory to, but] highly becoming God, tliough (v. 16); but as He Is Father of His spiritual human sons, Christ the Head and elder Brother, and His believing people, the members of the body and family. Tlius, this and the following verses are meant to justify liis having said, "many sons" (v. 10). "Of one" is not "of one father Adam," or "Abraham," as Bengel, Ac, suppose. For the Saviour's participation in the /oiojies* of our humanity is not mentioned till v. 14, and then as a consequence of what precedes. Moreover, "Sonso/ t,'o(J" Is, In Scripture usage, the dignity obtained by our union with Christ; and our brotherhood with Him Hows from Ood being //w and our Father. Christ's Sonslilp (by generation) in relation to God is reflected in the sonship (by adoption) of His brethren, he U not ashamed-though being the Son of Ood, since they have now by adoption obtained a like dignity, so that His majesty Is not cou)proiuised by brotherhood with them (cf. cli. 11. 16). It Is a striking feature in Christianity that it unites such amazing contrasts as "our brother and our God.' L'rHOLUCK.j "God makes of sons of men sons ol God, because God hath made of the Son of God the Son of man " [ST. AU» unbelief considers It a disgrace. [Bengel.] An answer to the Jews, and Hebrew Christians, whosoever, through Impatience at the delay in the promised advent of Christ's glory, were in danger of apostasy, stumbling at Christ trucifled. The Jerusalem Christians especially were llal)le to this danger. This scheme of redemption was altogether such a one as harmonizes with the love, justice, and wisdom of God. for whom—God the Father (Romans 11. 3C; 1 Corinthians 8.6; Revelation 4.11). Jn Colossiaus 1. lit the same Is said of Clirist. all things
43o-eek, "the universe of things," "the all things." He nces for "God," the perlplirawis, "Him for wliom . . . liy whom are all thlnBs," tomark the becomiugness of Christ's
HEBREWS II.
nriVf took upon Him our Xature,
tfiai Be micjld be like His Brethren,
GUSTiNE on Psalm 2.] 13. (Psalm 22. 22.) Messiah deovercame death. " Jesus suf Tering death overcame; Satau wielding death succumbed." [Bengei,.] As David cut off the head of Goliath with the giant's own sword wherewith the latter was wont to win his victories. Coming to redeem mankind, Christ made Himself a sort of hook to destroy the devil ; for in Him there was His humanity to attract the Devourer to Him, His divinity to pierce him, apparent weakness to provoke, hidden power to transfix the hungry ravisher. The Latin epigram says, "Mois mortis morti mortem nisi morte tulisset, JElevnse yitm janua clausa foret." Had not death by dealh borne to death the death of Death, the gate of eternal life would have been ilaies tlie name of the Father, not known fully as Chrisfs Father, and therelore their Father, till atUr His criu-ittxiou (Jolin 20. 17), among His brethren ("the Church," i. e., the congregation), that they in turn may praise Him (Psa:m 22. 23). At i'. 22, the 22d Psalm, which begins with Cliilst's cry, " My God, my God, why hast thou forsaken me?" and details minutely His sorrows, passes from Christ's sufferings to His triumpli, prefigured by the same in the experience of David, will I sing—as leader of tlie choir (Psalm 8. 2). 13.1 will put my tnist in him—From the LXX., Isaiah 8. 17, which immediately precedes the next quotation, "Beliold, I and the children," &c. The only objection is, the following words, "and again," usually Introduce a new quotation, whereas these two are parts of one and the same passage. However, this objection is not valid, as the two clauses express distinct ideas; " I will put my trust in Him " expresses His filial confidence in God as His Father, to whom He flees from His closed, destroy lU,," render powerless:" deprive of all power to hurt His people. " That thou migliest still the enemy and avenger " (Psalm S. 2). Tlie same Greek verb is used. 2 Timothy 1. 10, "abolished death." There is no more death for believers. Christ plants in them an undying seed the germ of lieavenly immortality, though believers have to pass through natural death, poivcr—.Satan is "strong" (Matthew 12. 29). of death—Implying ttiat sutferings, and is not disappointed ; which His believing bretliren imitate, trusting solely in the Father through Christ, and not in thetr own merits. "Clirist exliilnted (iea//t itself is a poti'er which, though originally foreign to human nature, nowreigns over it (Romaiiso. 12; 6.9). The power which death has Satan wields. Tlie author of sin tliis 'trust,' not for Himself, for He and the Father are one, but for His own people " (v. 16). Each fresh aid given Him assured Him, as it does them, of aid for the future, until the complete victory was obtained over death and hell (Philippians 1. 16). [Bengel,.] Behold I «n<l the children, <tc.—<Isaiah 8. 18.) " Sons " [v. W), " bretliren "
Is the author of its consequences. Cf. "power of the enemy" (Luke 10. 19). Satan lias acquired over man (by God's law. Genesis 2. 17; Romans 6. 23) the power of death by man's sin, deatli being the exeeutionerof sin,andman being Satan's " /ai(/«; captive." Jesus, by dying, has made the dying His own (Romans 14. 9), and has taken tlie prey from the mighty. Death's power was manifest; who wielded that power, lurking beneath it, is here expressed, (f. 12), and "children," Imply His right and property in them from everlasting. He speaks of them as "cliildren " of God, though not yet In being, yet considered as such in His purpose, and presents them before God the Father, who has given Him tliem, to be glorified with Himself. Isaiah (meaning "salvation of Jehovah ") typically represented Messiah, who Is at once Father and Son, Isaiali and Immanuel (Isaiah 9. 6). He expresses his resolve to rely, he and his children, not like Ahaz and the Jews on the Assyrian king, against the confederacy of Pekah of Israel, and Rezin of Syria, but on Jehovah ; and then foretells the deliverance of Judah by God, in language which finds its antitypical full realization only in the far greater dell verance wrought by Messiah. Clirist, the antitypical Prophet, similarly, instead of the human confidences of His age. Himself, and with Him God the Father's children (who are therefore His children, and so antitypical to Isaiah's children, though here regarded as His "brethren," cf. Isaiah 9.6, "Father;" and " His *eerf," 53. 10) led by Him, trust wholly in God for salvation. Tlie official words an<l acts of all the prophets find their antitype in the Great Prophet (Revelation 19. 10), just as His kingly office is antitypical to that of the theocratic kings ; and His priestly viz., Satan. Wisdom 2. 24, "By the envy of the devil, death entered into the world." 15. fear of death—even before they had experienced its actual power, all their lifetime —Such a life can hardly be called lile. subject to boudago —lit., "subjects o/^ bondage;" not merely liableto it, butenthralled in it (cf. Romans 8. 15; Galatians 5. 1). Contrast witli this bondage, the glory of the " sons " {v. 10). " Bond- .age" is defined by Aristotle, "The living not as one chooses;" "liberty," "the living as one chooses."' Christ by delivering us from the curse of God against oursin, has taken from death all that made it formidable. Dealh, viewed apart from Clirist, can only fill with horror, if the sinner dares to think. 10. For verily— Greek, " For aswa all know ;" " For as you will doubtless grant." Paul probably alludes to Isaiah 41. 8; Jeiemiah 31. 32, LXX., froiu which all Jeivs would know well that the fact here stated as to Messiah was what the prophets had led them to expect, took not on him, &c.—rather, "It is not angels that He is helping (the present implies duration) ; but it is the seed of Abraham that He is helping." The verb is lit., to help by taking one by the hand, as in ch. 8. 9, "When I took them by the hand," &c. Thus it answers to "succour," V. 18, and " deliver," v. 15. "Not angels," who have no flesh and blood, but "the children," who have " flesli and blood," He takes hold of to help by "Himself taking part of the same " (v. 14). Whatever effect Christ's work may have on angels. He is not taking hold lo help them bysufteringin their nature to deliver them from death, as in our case, seed of Abraliam—He views Christ's redemption (in compliment to the Hebrews whom he is addressing, and as enough for his present purpose) with reference to Abraham's seed, the Jewish nation, primarily; not that lie excludes the Gentiles (i'. 9, " lor every man "), who, when believers, are the seed of Abraham spiritually office to the types and rites of the Aaronic priesthood. 14. He who has thus been shown to be the "Captain (Greek, Leader) of salvation " to the " many sons," by trusting and triffering I'llie them, must therefore become man likethem. In order that His death may be efficacious for them. [Al,- FORD.] thechlldren—before mentioned (i'. 13;; those existing in His eternal purpose, though not In actual being, are partaker* of—/i/., " have [in His purpose] been partakers " all In common, flesh and blood Oreek oldest MSS. have " blood and flesh." The innerand more important element, the blood, as the more immediate vehicle of the soul, stands before the more palpable eleivieiit, the flesh ; also, with reference to Christ's blood-sheddimj with a view to which He entered into community with our cojvjorecd life. "The llfeof the Jlesh Is in the blood; it is I lie blood that maketh an atonement for the soni " (Leviticus 17. II, (cf. V. 12; Psalm '22. "22, 23, 27), but direct reference to them, such as is In Romans 4. 11, 12, 16; Galatians 3. 7, 14, 2,S, 29, would be out of place in his present aiguiiieiit. It is the sanieui gument lor Jesus being tlie Christ wiiich Mattlutw, writing Ills Gospel lor the Hebrews, uses, tractiiig tlie genealogy of Jesus from Abraham, the father of the Jews, and the one to whom the promises were given, on whicli iluj Jews especially prided themselves (el. Romans 9. 4, 5). 17. Wherefore Greek, "Whence." Fouml in y'Mu/'.v speech, Acts 20. 19. In all things—which are incidental to ni Hiiliood, 11). llkewlae Greek," \n a somewhat similar manner;" not altogether In a like manner. For He, unlike them, was conceived and born not in sin (ch. 4. 15). Hut mainly " In like manner;" not in mere setitblanve of a body, as the I)oce tie heretics taught, took part of—participated in. The forfeited inheritance (according to Jewish law) was ransomed by the nearest of kin ; so Jesus became our nearest
kin by His assumed humanity, in order to be our Redeemer, that through death—wliU:li He could not have undergone as (*od '"it onl.v by becoming man. Not liy Alioighly power bu'. • b,u Hi' cIcUJi'' (so the Greek) He tlie being liorn, nourlslied, growing up, suite ri iig. {iin is not, In tile oi iginal constitution of man, a necessary u( tendaal of manhood, HO He had uosiu. it behooved lilm—by morai
Christ, being Tempted, can Succow «s. HEBEFAVS III. Clirist is more Worthy luan Muni'*. the jn-nphet by whom "God in times past spake to the necessity, considering what tiie Juntioo an-l love of Goil fatliers," being the mediator ot tlie law, Paul deems it necessary now to stiow that, great as was Moses, the Sou of God is greater. Ebraku in Alford remarks, The angel of the covenant came in tlie name of God before Israel; Moses in the name of Israel before God; whereas required of Him as Mediator (of. cli. 5. S), the office whii U lie had voluntarily underta Ken in order to "help" man (V. 16.) htg brethren— (v. 11)—" the seed of Abraham"
10), and so also the spiritual seed, His elect out of all mankind, be—rather as Greek, "that He might become High
Priest;" He was called so, when He was " made perlect by the things which He suffered" (i;. 10; ch. 5. 8-10). He was tiie high priest came both In the name of God (bearing the name Jehovah on his forehead) before Israel, and in the name of Israel (bearing the names of the twelve trlljes on his breast) before God (Exodus 28. 9-29, 36, 38). Now Christ actually made so, when He entered within the veil, from which last flows His ever-continuing intercession as is above the angels, according to chs. 1. and 2., because (1.) as Son of God He is higher; and (2.) because manhood, though originally lower than angels, is in Him exaltec*. above them to the lordship of "the world to come," inasmuch as He Is at once Messenger of God to men, and also atoning Priest-Representative of men before God (ch. 2.
Priest for us. The death, as man, must first be, In order that the bringing In of the blood into the heavenly Holy Place might follow, in which consisted the expiation as High Priest, merclfol—to " the people" deserving wrath by "sins." Mercy \s. a prime requisite In a priest, since his ofi Qce is to help the wretched and raise the fallen : such mercy is most likely to be found in one who has a fellow-
17, 18). Parallel with this line of argument as to His superiority to angels (ch. 1. 4) runs that which here follows as to His superiority to Moses (ch. 3. 3) : (1.) Because as Son over the house, He is above the servant in the house {v. 5, feeling with the afflicted, having been so once Himself (ch.
4. 15); not that the Son of God needed to be taught by suffering to be merciful, but that In order to save us He needed
6), Just as the angels ^xere shown to be but ministering (serving) spirits (ch. 1. 14), whereas He is the Son (r. 7, 8); to take our manhood with all its sorrows, thereby qualifying Himself, by experimental suffering with us, to be our sympathizing High Priest, and assuring us of His entire ('2.) because the bringing of Israel into the promised rest, which was not finished by Moses, is accomplished by Hin? (eh. 4. 1-11), through His being not merely a leader ancj lawgiveras Moses, but alsoa propitiatory High Priest (ch fellow-feeling with us in every sorrow. 8o in the main Calvin remarks here, faithful—true to God (ch. 3. 5, (!) and to man (ch. 10. 23) In the mediatorial office which He has undertaken. High Priest—which Moses was not, though "faithful" (ch. 2). Nowhere, except in Psalm 110., Zecharlah 6. 13, and In this Epistle, is Christ expressly
4. 14; 5. 10). 1. Therefore— Greefc, "Whence," i. e., seeing we have such a sympathizing Helper you ought to " con sider attentively" . . . "contemplate ;" fix your eyes an</ mind on Him with a view to profiting by the coutera plation (ch. 12. 2). The Greek word is often used by Luke Paul's companion (Luke 12. 24, 27). brethren—in Christ, the common bond of union, partakers—"of tlie Hoi) Ghost." heavenly calling—coming to us from heaven, and leading us to heaven whence it comes. Phillppianf called a Priest. In this Epistle alone His priesthood is professedly discussed ; whence it is evident how necessary is this book of the New Testament. In Psalm 110., and Zechariah 6. 13, there is added mention of the kingdom of Christ, which elsewhere is spoken of without the priesthood, and that frequently. On the cross, whereon as Priest He offered the sacrifice. He had the title " King" inscrilied over Him. [Bengel.] to make reconciliation for the sins—rather as Oreek, "to propitiate (in respect to) the Kins;" "to expiate the sins." Strictly Divine justice is • propitiated ;" but God's love is as much from everlasting as His Justice; therefore, lest Christ's sacrifice, or its typical forerunners, the legal sacrifices, should be thought
3. 14, "the high calling;" Greet " the calling above," i. e. heavenly, the Apostle and High Priest of our profea* slon—There is but one Greek article to both nouns, " Him who is at once Apostle and High Priest" Apostle, as Ambassador (a higher designation than " sneV-messenger) sent by the Father (John 20. 21), pleading the cause of God ii'ith lis ; High Priest,RS pleading our cause ivith God. Both His Apostleship and High Priestliood are comprehended in the one title. Mediator. [Bengel.] Though the title "Apostle" is nowhere else applied to Christ, it is appropriate here in addressing Hebrews, who used the term of to be antecedent to God's grace and love, neither are said in the Old or New Testament to have propitiated God otherwise Christ's sacrifices might have been thought to l>ave first induced God to love and pity man, instead of (as the fact really is) His love having originated Christ's tlie delegates sent by the high priest to collect the temple tribute from Jews resident in foreign countries, even as Christ was Delegate of the Father to this world far off from Him (Matthew 21. 37). Hence as what applies to Him, applies also to His people, the Twelve are designated His apostles, even as He is the P'ather's (John 20. 21). It was desirable to avoid designating Him here "angel," in order to distinguish His nature from that of angels mentioned before, though he is "the Angel of the Covenant." The "legate of the Church" (Sheliach Tsibbur) offered up the prayers In the synagogue in tlie name of all, and for sacrifice, whereby Divine Justice and Divine love are harmonized. The sinner is brought by that sacrifice into God's favour, which by sin he had forfeited; hence his right prayer Is, "God be propitiated (so the Greek) to me who am a sinner" (Luke 18. 13). Sins bring death and "the fear of death" (v. 15). He had no sin Himself, and " made reconciliation for the iniquity" of all others i Daniel 9.21). of the people—"the see<l of Abraham" (c. 16); the literal Israel first, and then (in tlie design of God), through Israel, the believing Gentiles, the splrltuiil Israel (1 Peter 2. 10). 18. For—Explanation of how His being made like Kis brethren in all things has made Him a merciful and faithful High Priest for us (v. 17). In that— ratlior as Greek, "wherein He suffered Himself; having been tempted. He Is able to succour them that are being trmptrd" in the same temptation ; and as "He was tempted (tried and afllicted) In all points," He is able (by the power of sympat Jiy) to Rxiccour us In all possible temptations and trials Incidental toman (ch. 4. 16; 5.2). He Is the antitypical Solomon, having for every grain of Abraham's seed (which were to be as the sand for number), "largeness of heart even as the sand that Is on the sea-shore" (1 Kings 4. 29). "Not only as God He knows our trials, but also as man He knows them by experimental feeling." all. So Jesus, " the Apostle of our profession," Is delegated to intercede for the Church before the Father. The words " of our profession," mark that it is not of the legal ritual, but of our Christian faith, that He is the High Priest. Paul compares Him as an Apostle to Moses; as High Priest to Aaron. He alone holds both offlces oomblned, and in a more eminent degree than either, which those two brothers held apart. " Profession," or "confession," corresponds to God having spoken to us by His Son, sent as Apostle and High Priest. What God proclaims we confess, a. He first i\otes the feature of resetnbltrnce between Moses and Christ, In order to conciliate the Hebrew Christians whom He addressed, and who still entertjilned a very high opinion of Moses ; he afterwards brings forward Christ's superiority to Mo.scs. Who was falthftU—Tlie
Greek Implies also that He still Is faithful, viz., our mediating High Priest, faith fill to the trust God has assigned Hliii(cli.2. 17). So Moses in God's /loiac (Numbers 12.7). appointed Mm—" made Him" High Priest; to be suppiled from the preceding context. Greek, "made;" ao In ch. 5. 5; 1 Samuel 12.6, Margin; Acts 2.30; so the Oreek
CHAPTER III.
Ver. 1-19. Thk Son of God Ghfater than Moses, wherefore unbelief towards him will, incur a Heavikh Punishment than befell Unbelievino 1.1KAEL in the Wilderness. As Moses especially was 446
Jftm( more Worthy than Moses. HEBREWS III. The Danger of our Unbelief in Him. futhers. Not as Alford, with Ajibrose and the Latins, " Cyealed Him," t. e., as man, in His incarnation. Tlie likeness of Moses to Messiah was foretold by Moses himself (Deuteronomy 18. 15). Other prophets only explained Moses, who was in this respect superior to them; but Christ was like Moses, yet superior. 3. For—Assigning the reason why they should "consider" attentively "Clirist" of as the agent in hardening, the phrase usually is. " harden his neck," or "back" (Nehemiah 9. 17). provocation . . . temptation— Massah-meribali, translated in Margin, "tentation . . . cliiding," or "strife" (B-xodus 17.
1-7). Both names seem to refer to that one event, tlie murmuring of the people against the Lord at Rephidim for want of water. The first offence especially ouglit to be guarded against, and is the most severely reproved, as (v. 1), highly as they regard Moses who resembled Him in /aith/ulness (v. 2). waa —Qreek, "has been." coiuite«t worthy of more glory—by God, when He exalted Him to His own right hand. The Hebrew Christians admitted the fact (ch. 1. 13). butlded the house Oreek, " i nasmuch as He hath more honour than the house, who prepared it," or " established it." [Alford.] Tlie Greek verb is used purposely instead of " builded," in order to mark that the iDuilding meant is not a literal, but a spiritual liouse ; the Church both of the Old Testament and New Testament; and that the building of such a house includes all the preparations of providence and grace needed to furnish it witli "living stones" ancJ fitting "servants." Tlius, as Christ the Founder and Establisher (in Old Testament as well as the New Testament) Is greater tlian the house so established, including the servants. He is greater also than Moses, who was but a "servant." Moses, as a servant, is a portion of the house, and less than the house; Christ, as the Instrumental Creator of all things, must be God, and so greater than the house of whicli Mosses was but a part. GUrry is the result of honour. 4. Some one must be the establisher of every house; Moses was not the establisher of the house, but a portion of it (but He wlio established all things, and therefore tlie spiritual house in question, is God). Christ, as being instrumentally tlie Establisher of all things, must be the Establisher of the house, and so greater than Moses. 5. faithful In all his house—i.e., in all God's house (v. 4). sei-vant— Not here the Greek for "slave," but "a ministering attendant;" marking the high office of Moses towards God, though inferior to Christ, a kind of steward, for a testimony, &c.—In order that he might in his typical institutions give "testimony" to Israel "of the things" of the Gospel "which were to be spoken afterwards" by Christ (ch. 8.5; 9.8, 23; 10.1). 6. But Christ—was and is faitliful it is apt to produce many more. Numbers 20. I-IS, and Deuteronomy 33. 8, mention a second similar occasion in tlie wilderness of Sin, near Kadesh, also called Meribali. in the day Greek, "according to the day of," &f. 9. Wlien — rather, "Where," 1112., in the wilderness, your fathers—The authority of the ancients is not conclusive. [Bengel.] tempted me, proved me — The oldest M.SS. read, " tempted (me) in the way of testing," i.e., putting (me) to the proof whether I was able and willing to relieve them, not believing that I am so. saw my worlds forty years—Tliey saw, without being led thereby to repentance, my works of power partly in affording miraculous help, partly in executing vengeance, forty years. The "forty years" joined in the Hebrew a-rnX LXX.,and below, t). 17, with "I was grieved," is here joined witli "they saw." Both are true; for, during the same forty years tliat they were tempting God by unbelief, notwitlistand Ing their seeing God's miraculous works, God was being grieved. The lesson intended to be hinted to the Hebrew Cliristians is, their "to-day" is to last only between the first preaching of the Gospel and Jerusalem's impending overthrow, viz., forty years; exactly the number of years of Israel's sojourn in the wilderness, until the full measure of their guilt having been filled up all tlie rebel.s were overthrown. 10. grieved—displeased. Cf. "walk contrary," Leviticus 26. 24, 28. tl>at generation "tliat" implies alienation and estrangement. But tlie oldest MSS. read, " this." said "grieved," or "displeased," at ^ their first offence. Subsequently when they hardened tiieir heart in unbelief still more. He sware in His wrath (v. 11); an ascending gradation (cf. v. 17, 18). and they have not known — Greek, "But these very persons," &c. ; they perceived I was displeased with them, yet tliey, the same persons, did not a whit the more wish to know ray ways [Benoel] ; cf. " But they," P.salm 10(j. 43. not known my ways—not known practically and believingly the ways in whicli I would have had them go, so as to reach my rest (Exodus 18. 20). 11. So—lit., "as.'' I sware Bengel. remarks the oath of God preceded the forty years, not— lit., "If they sliall enter, A-c. (God do so to me and more also)," 2 Samuel 3. 85. The Greek is the same, Mark 8. 12. my rest— Canaan, primarilj', their rest after wandering in the wilderness: (v. 2). aa a Son over his own house—ratlier, "over His (God's, v. 4) house;" and therefore, as the inference from His being one with God, over His own house. So ch. 10. 21, "Having an High Priest over the house of God." Christ enters His Father's house as the Master [over it], but Moses as a servant [in it, v. 2, 5]. [Chry.sostom.] An ambassador in the absence of the king is very distinguislied —in the presence of the king he falls back into the multitude. [Benqel.] whose house are we—Paul and his Hebrew readers. One old M.S., with Vulgate and Lucifer, reads, "which house;" but the weightiest M.SS. support English Version reading, tlie rejoicing — rattier, "the matter of rejoicing." oftlieliope—"of o«r liope." Since still, even when in it, they never fully enjoyed rest; whence it followed, that the tlireat extended farther than tlie exclusion of the unbelieving from the literal land of rest, and that the rest promised to the believing in its all our good things lie in hopes, we ouglit so to hold fast our hopes as already to rejoice, as tliough our hopes were realized. [Chrysostom.] firm unto the end—Omitted in Lucifer aifd Ambrose, and In one oldest M.S., but supported by most oldest MSS. 7, &c.—Exhortation from Psalm 95., not through unbelief to lose participation in the spiritual bouse. Wherefore—Seeing tliat we are the house of God if we hold fast our contldence, &c. {v. 6). Jesus is " faithful," be not ye unfaithful (v. 2, 12). The sentence beginning with "wherefore," interrupted by tlie parenthesis confirming the argument from Psalm 95., is completed at v. 12, "Take heed," &c. Holy Gltost salth— by the Inspired Psalmist; so that the words ol tlie latter are the words of God Himself. To-d«y—at length; in David's day, as contrasted with the days of Moses in tlie wilderness, and the whole time since then, during wliicli they had been rebellious against God's voice ; as for Instance, in tlie wilderness (r. 8). The Psalm, each fresh time when used In public worship, by "to-day," will mean tlie particular day when it was, or is, used, hearobediently. hl« voice—of grace. 8. Harden not your hearts— This phrase here only is used of xia/i'* own act usually of God's act (Romans 9. 18). AVheu man is spoken full blessedness was, and is, yet future: Psalm 25. 13; .^7.
9, 11, 22, 29, and Christ's own beatitude (Matthew .5. 5) all accord with this, 9. 13. Take heed—to be Joined witli "wherefore," r. 7. lest there l>e — Greek (indicativei, " lest there shall be;" lest there be, as I fear there is; im
- plying that it is not merely a possible contingency, but that there is ground for thinking it will be so. in any— " in any one of you." Not merely ought all in general Ijo on their guard, but they ought to be so concerned for tlio safety of each one member, as not to suffer any one to perish through their negligence. [Calvin.] heart—TIk heart is not to be trusted. Cf. v. 10, "They do always en in their heart." uultellet—faithlessness. Christ is faith ful; tlierefore, salth Paul to the Hebrews, we ougtit nol to be /ailhless as oar fathers were under Moses, drpart Ing—apostatizing. Tlie opposite of "come unto" Him (ch. 4. 16). God punishes sucli apostates in kind. He departs from them—the worst of woes, the living UoA— Real: the distinct! ve charactorlstic of the God of Israel, not like the lifeless gods of the heathen; therefore One whose threats are awful realities. To apostatize from Christ is to apostatize from the living God (ch. 2. 3). 13. one another— Greek, "yourselves;"' let each exhort him-
The Chrktian's Iltsl Attained by Faith. IIEBEEAVS lY. The Preached Word does not Profit Unhdieetn. self and his neighbour, tlaily Greek, "on eiich clay," or "Uay by day." wltilv it Is called To-d«y—whilst the the.v should look beyond to the heavenly land of rest, to which faith is the avenue, and from which unbelief excludes, as it did from the earllily Canaan, tlie word preached lit., " the word of hearing :" the word heard by them, not being mixed Avitli fiiitli in tliein tliat lieatd —So the Syriac and the Old Latin Versions, older than any of our MSS., and LuciFEii, read, "As the world did n('t unite with the hearers in faith." The word heard being the food which, as the bread of life, must pass iato tiesh and blood through man's appropriating it to himself ia '• lo-day" lasts (the day ol grace, Luke -1.21, belore the coming of the day of glory and judgment at Christ's ouming, ch. 10. 25, 37). To-morrow is the day when idle men work, and fools repent. To-morrow is Satan's today ; he cares not what good resolutions yon form, if only you fix theia for to-morrow, lest ... of you — Tlie "you" is emphatic, as distinguished from "your fathers" (r. 9). "That from among you no one (so tlie Greek order is in some of the oldest MSS.) be hardened'' (i). 8). deceltluluess—causing you to "err in your heart." sin—unbefaith. Hearing alone is of as little value as undigested food in a bad stomach. [Tholuck.] The whole of olaest extant MS. authority supports a different reading, " uniningled as they were (Greek accusative agreeing with lief. 14. Foi-, &c.—Enforcing the warning, v. 12. par- (akti-s of CUrist—(Cf. V. 1, (i.) So " partakers of the Holy Ghost" (ch. U. 4j. liold— Grtt/c, " hold fast." tlie begiiiiiiiig of our confidence i. c., the confidence (lit., sub- ' them ) in faith with its hearers," i. e., with its believing, obedient hearers, as Caleb and Joshua. So " hear" is used for "obey" in the context, w. 7, "To-day, if ye will hear His voice." The disobedient, instead of being blended iu "the same body," separated themselves as Korah : a tacit reproof to like separatists from the Christian assembling together (ch. 10. "25; Jude 19). 3. For—Justifying his assertion of the need of "faith," iluntiiil, solid confidence) u( faith which we have begitn (ch. t). 11 ; 12. 2). A Christian so long as he is not made perfect, considers himself as a fceym/tec. [Bengel.J unto tlie end —unto the coming of Clirisl (cti. 12. 2). 15. While it is said—Connected with v. 13, "exhort one auotlier, &c., while it is said To-day:" v. 14, "for we are made partakers," &c., being a parentliesis. "It entirely depends vu yourselves that the invitation of the 95lh Psalm be not a mere invitation, but also an actual enjoyment." Alfokd translaten, "Since (i. e., for) it is said," &c., regarding V. 15 as a proof that we must "hold . . . confidence . . . unto the end," iu order to be "partakers of Christ." 16. For some—rather interrogatively, "For WHO was it that, when they had heard (referring to ' if ye will 7ic'ar,' D. 15), did provoke (Uod)?" The " for" implies. Ye need to lake heed against unbelief: for, was it not because of unbelief that all our fathers were excluded (Ezekiel 2. 3)? "Some," and "not all," would be a faint way of putting his argument, wlien liis object is to show the 11.2. we wliicli liave believed— we who at Christ's coming shall be found to have believed, do enter i.e., are to enter: so two of the oldest MSS. and Lucifeu and the old Latin. Two other oldest MSS. read, " Let us enter." into rest— Greet, "into the rest" which is promised in the 95th Psalm, as he said—God's saying that unbelief excludes from entrance implies that belief gains an entrance into the rest. What, however, Paul mainly here dwells on in the quotation is, that the promised "resi" has not yet been entered into. At v. 11 he again, as iu ch. 3. 12-19 already, takes up faitli as the indispensable qualification for entering It. although, &c.—Although God had finished His works of creation and entered on His rest from creation long before Moses' time, yet under that leader of Israel another rest was promised, which most fell short of through unbelief; and although the rest in Canaan was subsequently attained under Joshua, yet long after, in David's days, God, In the 95th Psalm, still speaks of the rest of God as not yet attained. Therefore, there must be meant a rest stiU future, viz., that wliicli " remaineth for the people of God "
%miveriiulily of tlie evil. Not merely some, but all the Israelites, for the solitarj' exceptions, Joshua and Caleb, are hardly to be taken into account in so general a slateinent. So t). 17, IS, are interrogative: (1.) The beginning of the provocation, soon after the departure from Egypt, is marked in v. IC; (2.) the forty years of it iu the wilderness, u. 17; (3.) the denial of entrance into the land of rest, ti. 18. iS'oie, cf. 1 Corinthians 10. 5, " with the majority of lliem God was displeased." liowbeit—" Nay (why need in heaven, v. 3-9, when they shall rest from their works, as God did from His, v. 10. The argument is to show that by "my rest," God means a future rest, not for Himself, but for us. finislied Greek, "brought into existence," " made." 4. he spake—God (Genesis 2. 2). God did rest the seventli day—A rest not ending with the seventh day, but beginning then and still continuing, into which believers shall hereafter enter. God's rest is not a rest necessitated by fatigue, nor consisting in idleness, but is that upholding and governing of which creation was the beginning. [Alford.] Hence Moses records the end of each of the first six days, but not of the seventh, from all his works Hebreiv, Genesis 2. 2, " from all His u ork." God's "work" was one, comprehending, however, many "ivorks." 5. in this place—In this passage of the Psalm again, it is implied that the rest was evefc then stil.
I put the question ?), was it not all that came out of Eg.vpt" (Exodus 17. 1, 2)? by Moses—by the instrumentality of Moses as their leader. 17. Unt—translate, "Moreover," as it is not iu contrast to v. Hi, but carrying out the same thought, corpses lit., "liml)S," implying that their bodies fell limb from limb. 18. to tliem tliat believed Mot^—rather as Greek, " to them that disobeyed." lractical unbelief (Deuteronomy 1. 26). la. tliey could not enter —though desiring it.
CHAPTER IV.
1-lC. The Puomise of God's Uest is fully Realized THUOUGH CHKIST: LeT us STKIVE to OllTAIN IT BY Hi.M, OUR Sympathizing High I'kiest. 1. Let us . . . fear—not with slavish terror, but godly "fear and trembling" (Philippians 2. 12). Since so many have fallen, we have cause to fear (ch. 3. 17-19). being left us—still reinaininy to us alter the others have, by neglect, lost it. future. 6. it remaineth—still to be realized, some must cuter—The denial of entrance to unbelievers is a virtua. promise of entrance to those that believe. God wishes not his rest to be empty, but furnished with guests (Luke
Ills rest—God's heavenly rest, of which Canaan Is the type. "To-day" still continues, during which there is the ikinger of failing to reach the rest. " To-day," rightly used, terminates in tlie rt-si wliich, when once obtained,
14. 2!!). they to wlioin It was first preaclied entered not —lit., "they who first (In the time of Moses) had the Gospel preached to them," viz.. In type, as Note, v. 2. unbelief— (jieei:, rather "disobedience" (IVole, ch. 3. 18). 7. Again—An(fw the promise recurs. Translate as the Greek order Is, "He limited a certain day, 'To-day.' " Here Paul Interrupts the quotation by, "In (the Psalm of/ David saying after so long a time" (after 500 years' pos Besslon of Canaan), and resumes It by, " As It has been said is never lost (Uevelation 3. 12). A foretaste of the rest is given in the inward rest which the believer's soul has in (.'hrist. should seem to come short of U— Greek, "to have come short of It;" should be found, when the great trial of all .shall take place [Alfoku], to have fallen short of attaining the promise. The word "seem" Is a mitigating mode of expression, though not lessening the reality. 15KNGKL aiid Owen take it, Lest there should be any semblance or appearance of falling short. 2. Gospel preuchetl before (so the Greek oldest MS., before, x>iz., ch. 3. 7, 15), Today if ye hear His voice," Ac. [Alfokd.] 8. Answer to tlie objection which might be made to his reasoning, viz that those brought into Canaan by Joshua (so "Jesus" here means, as In Acts 7. 45) did enter tne rest of Gotl. If the rest of God meant Cauuuu, God would not after their . . unto them—In typo: tlie earthly Canaan, wherein they failed to realize perfect rest, suggesting to them that The Ckrisliau's Eext Allained by Faith. HEBREWS IV. The PoKer of (luifs Word, lief. labour— Grce/r, "strive diligently." that rest— wliich is still future and so glorious. Or, in Alford'h translation of v. 10, "Tliat rest into which Chr i<it lins entered before" (v. 14; ch. 6.20). fall—witli the soul, not merely the body, as tlie rebel Israelites fell (ch. 3.17). after the i«aine example—Alfokd translates, "fall into the same example." The less prominent place of the " fall " in tlie Greek favours this. Tiie sense is, " lest any fall into such disobedience (so the Greek for 'unbelief means) as they gave a sample of." [Gkotiu.s.] The Jews say, "The parents are a sign (warning) to their sons." en(rauce ir.tb that laud, have spoken (or speak [Alford]) of anoflier (future) (lay i)f eiilering the rest. 9. tUercfore — because God "speaks of aiiotlier day" (J\'ote, v. Sj. vcmaineth—still to be realized hereafter by the "some (who) must enter therein " (f. 6), t. e., "the people of God," tbe true Israel who shall enter into God's reM ("my rest," I'. 3). God's rest was a Sal)batism, so also will ours be. a rest—Greek, " Sablmtism." In time there are many Babbaths, but then there sliall be the enjoyment and keeping of a Sabbath rest: one perfect and eternal. The "rest" in v. 8 is GreeA; " catapausis;" Hebrew, "Noah;"
1-4. For—Such diligent strivi]tg (v. 11) is incumbent on us, FOK we have to do with a God whose "word" whereby rest from weariness, as the ark rested on Ararat after its tossings to and fro; atid as Israel, under Joshua, enjoyed at last re-st from war in Canaan. But tho " .eoi. ..i mis rfK oiidll be judged, is heart-searching, and whose eyes are all-seeing (v. 13). The <iualitios here attributed to the word of Ood, and the whole context, sliow that It p. 9 is the nobler and more exalted (Hebretv) "Sabbath" rest; lit., cessation: rest from work when fini.ihed (i\ 4), as God rested (Revelation 16. 17). The two {(leas of "rest" combined, give the perfect view of the heavenly Sabbath. Rest from weariness, sorrow, and sin; and rest in the completion of God's new creation (Revelation 21. 5). The whole renovated creation shall share in it; uolliing will there be to break the Sabbath of eternity; and the Triune God shall rejoice in the work of His hands (Zeplianiali 3.
Is regarded in its judici.\l power, whereby it doomed the disol)edient Israelites to exclusion from Canaan, and shall exclude unljelieving so-called Christians from the heavenly rest. The written woi-d of God is not the prominent thought here, though the passage is often quoted as if it were. Still the word of God (the same as that preached, v. 2), used here in the broadest sense, but with special relerence to its Judicial power, includes the word of God, tlic sword of tlic Spirit with double edge, one edge for convicting and converting some (u. 2), and the other for condemning and destroying the unbelieving (v. 14). Revelation 19. 15 similarly represents the Word's judicial power as a sharp sword going out of Christ's mouth to smite the nations. The same word wliich is saving to the faithful (v. 2) is destroying to the disobedient (2 Corinthians 2. 15, Ifi). The personal Word, to whom some refer the passage, is not here meant: for He is not the sword, but 7ias the sword. Thus reference to Joshua appropriately follows in r. S. qtnlcU —Greek, "living;" having living power, as " the rod of the mouth and the breath of the lips" of "the living God." powertnl— Greek, "energetic;" not only living, but energetically efficacious. sharper—"more cutting." twoe«lged—sharpened at both edge and back. Cf. "sword of the Spirit . . . word of God" (Ephesians 6. 17). Its double power seems to be implied by its being " two-edged." "It judges all that is in the heart, for there it passes through, at once piini«/ii»(; [unbelievers] and searching" [both believers and unbelievers]. [Chrysostom.] Piiii-o similarly speaks of "God passing between the parts of Abraham's sacrifices [Genesis 15. 17, where, however, it is a 'burning lamp' that passed between the pieces] with His word, which is the cutter of all things: which sword, being sharpened to the utmost keenness, never ceases to divide all sensible things, and even things not perceptible to sense or physically divisible, but perceptible and divisible by the word." Paul's early training, both in the Greek schools of Tarsus and the Hebrew schools at Jerusalem, accounts fully for his acquaintance with Philo's modes of thought, which were sure to be current among learned Jews everywhere, though Philo himself belonged to Alexandria, not Jerusalem. Addressing Jews, he by the Spirit sanctions what was true in their current literature, as l.e similarly did in addressing Gentiles (Acts 17.
*7). Moses, the representative of the law, pould not lead
Israel into Canaan : the law leads us to Clirist, and there
Its office ceases, as that of Moses on the borders of Canaan : tt is Jesus, the antitype of Joshua, who leads us into the beaveuly rest. This verse indirectly estalilishes the obligation of the Sabbath still ; for the type continues until the antitype supersedes it: so legal sacrifices continued till the great antitypical Sacrifice superseded it. As tlien the antitypical heavenly Sabbatli rest will not be till Christ comes, our Gospel Joshua, to usher us into it, the typical earthly Sabbath must continue till then. The Jews call the future rest " the day whieli is all Sabbath." 10. For—Justifying and explaining the word " irest," or •'Sabbatisra," just used {Note, v. 9). he tliat is entered whosoever onee enters, his rest God's rest: the rfst prepared b}/ God for His people. [Estius.] Rather, His rest: the man't rest: that assigned to liim l)y God as his. The Greek is the same as tliat for " his own " immediately after, liath ceased—The Greek aorist is used of indefinite time, " Js !to7i< to cease," or rather, " rest:" rests. The past tense implies at the same time the certainly of it, as also that in this life a kind of foretaste in Christ is already given [Grotius] (Jeremiah 6. 16; Matthew 11. 28, 29). Our highest happiness shall, according to this verse, consist In our being united in one with God, and moulded into conformity with Him as our archetype. [Calvin.] from his own works—even from those that were good and suitable to the time of doing work. Lal)our was followed by rest even in Paradise (Genesis 2. 3, 15). The work and subsequent rest of God are the archetype to which we should be conformed. The argument is, He who once enters rest, rests from labours; but God's people have not yet rested from them, therefore they have not yet entered the rest, and so it must be still future. Alfoiid transUUet, "He that entered Into his (or else God's, but rather ' his ;' Isaiah 11. 10, ' His rest :' ' the joy of the Lord,' Matthew 25. 21, 23) rest (viz., Jesus, our Forerunner, v. 14; ch. 6. 20, 'The Son of God that is passed through the heavens:' In contrast to Joshua the tj'pe, who did not bring God's people <»Uo the heavenly rest), he himself {emphali-
28). plei Tclng Greek, "coming through." even to the dividing asunder of soul and spirit— i. e., reaching through even to the separation of the animal soul, the lower part of man's Incorporeal nature, the seatof animal desires, which he has in common with the brutes; cf. the same Greek, 1 Corinthians 2.14, "the natural [animal Bouled] man" (Jude 19), from the spirit (the higher part of man, receptive of the .Spirit of God, and allying him to heavenly beings), and of the Joints and marrow rather, (reaching even TO) "both the joints (so as to divide them) and marrow." Christ "knows what is in man" (John 2.25): so His word reaches as far as to the most intimate and accurate knowledge of man's most hidden oal) rested from his works (v. i), as God (diil) from His own" (so the Greek, works). The argument, tliough generally applying to any one who has entered, his rest, probably alludes to Jesus in particular, the antitypical Joshua, who, having entered His rest at the Ascension, has ceased or rested from His work of the new creation, as God on the seventh daj' rested from the work of physical creation. Not that He has ceased to carry on the work of redemption, nay. He upholds it by His mediation ; hnt He has ceased from those portions of the work which constitute the foundation, the sacrifice has been onee for all accomplished. Cf. as to God's creation rest, once for all completed, and rested from, but now still upheld (Note, v. 4). parts, feelings, and thoughts, dividing, i. e., distingu Uhing what is spiritual from what is carnnl a.rn\ animtd'm hio: the «pir(« from the soul: so Proverbs 20.27. As the knife of the Levltical priest reached to dividing parts, closely united as Uie joints of the limbs, and penetrated to the in-
11. Letua . . . therefore—Seeing such a promise Is before OH, which we may, like thein, fall short of through uube-
HEBEEWS V.
By our High Priest, Jems, vie fjo Boldly to the Throne of Grace, Avlth the feeling of— Greek, "cannot sympathize with onr infirmities:" our weaknesses, physical and moral (not sin, but liability to its assaults). He, though sinless, cansympathize with us sinners; His understanding more acutely perceived the forms of temptation than we who are weak can ; His will repelled them as instantaneously as the fire does the drop of water cast into it. He, therefore, experimentally knew what power was needed to overcome temptations. He is capable of sympathizing, for He was at the same time tempted witliout sin, and yet trnly temjiied. [Bengel.] In Him alone we have an example suited to men of every character and under all circumstances. In sympathy He adapts himself to each, as if He had not merely taken on Him man's nature in general, but also the peculiar nature of that single individual, tout—"nay, rather. He was (one) tempted." [Ai.ford.] lilie as we are Greek, "according to (our) similitude." without sin Greek choris, "separate from sin " (ch. 7. 26). If the Greek aneu had been used, sin would have been regarded as the object absent from Christ the subject; but choris here implies that Christ, the subject, is regarded as separated from sin the object. [Tittmann.] Thus, throughout His temptations in their origin, process and result, sin had nothing in him; He was apart and separate from nermost parts, as theOTa7T0!('*(the Greek is phiraT)\ so the word of God divides tlie closely-joined parts of man's immaterial being, soul and spirit, and penetrates to the innermost parts of the spirit. The clause (reacliing even to) " both the joints and marrow" is subordinate to the clause, "even to the dividing asunder of soul and spirit." (In the oldest MSS., as in English Version, there is no " both," as there is in the clause " both the joints and," &c., which marks the latter to be subordinate.) An image (appropriate in addressing Jews) from the literal dividing of joints, and penetrating to, so as to open out, the marrow, by the priest's knife, illustrating the previously-mentioned spiritual "dividing of soul from spirit," whereby each (soul as well as spirit) is laid bare and "naked" before God; this view accords with 13. Evidently " tlie dividing of the soul from the spirit" answers to the "joints" which the sword, when it reaches unto, divides asunder, as the "spirit" answers to the innermost "marrow." " Moses forms the soul, Christ the spirit. The soul draws with it the body; the spirit draws with it both soul and body." ALroRD's interpretation is clumsy, by which he makes the soul itself, and the spirit itself, to be divided, instead of the soul from the spirit: so also he makes not only the joints to be divided asunder, but the marrmv a,\iiO to be divided (?). The Word's dividing and it. [Alford.] 16. come—rather as Greek, "approach," " draw near." "bol Sly— Greek, "with confidence," or "freedom of speech " (Ephesian.s 6. 13). tlie tlirone of grace God's tlirone is become to us a throne of grace through the mediation of our High Priest at God's right hand (cli.8. 1; far-penetrating power, has both a punitive and a healing efifect. discerner of tUe thoughts Greek, "capable of Judging the purposes." Intents — rather, "conceptions" [Cbblhus]; "ideas." [Alfokd.] As the Greek for "thoughts" refers to the mind and feelings, so that for "intents," or rather "mental conceptions," refers to the
12. 2). Pleading our High Priest Jesus' meritoriousdeath, we shall always find God on a throne of grace. Contrast Job's coraplaint (Job 23. 3-8) and Elihu's " If," &c. (Job 33. intellect. 13. creature—visible or in visible, in his sight —in God's sight (t). 12). "God's wisdom, simply manifold, and uniformly multiform, with incomprehensible comprehension, comprehends all things incomprehensible." opened— iii., "thrown on the back so as to have the neck
2;3-28). obtain—rather, "receive." mercy—"Compassion," by its derivation (lit., fellow-feeling from community of suffei-ing), corresponds to the character of our High Priest "touched with the feeling of onr infirmities" {v. 15). find grace—Corresponding to "throne of grace." Mercy especially refers to the remission and removal of sins; grace, to the saving bestowal of spiritnal gifts. [EsTiXJS.l laid hare," as a victim with neck exposed for sacrifice. The Greek perfect tense implies tliat this is our continuom
Btate in relation to God. "Sliow, O man, shame and fear towards thy God, for no veil, no twisting, bending, colouring, or disguise, can cover unbelief" (Greek, "disobedience," V. 11). Let us, therefore, earnestly labour to en-
Cf. Come unto me . . . and I will give yon rest (the rest received on first believing); take my yoke on you . . . and ye shall yind rest (the continuing rest and peace /oioirf in daily submit ting to Christ's easy yoke ; the former answers to "receive mercy" here; the latter, to "find grace," Matthew 11.28, 29). Ivi iimv ot neetl— Greek, "seasonably." Before we are overwhelmed by the temptatioii ; when we most need it, in temptations and pei-seoutions ; such as is suitable to the time, persons, and end designed (Psalm ter the rest lest any fall through practical unt>elief (t>. 11). 14. having, therefore, iSc.—Resuming ch.2. 17. great— as being "the Son of God, higher than the heavens" (eh.
7. 20): the archetype and antitype of the legal higli priest, passetl into the heavens— rather, "passed through the heavens," viz., those whicli come between us and God, the aerial heaven, and that above the latter containing the heavenly bodies, the sun, moon,<tc. These heavens were the veil which our High Priest passed throiigli into the heaven of heavens, the immediate presence of God, just as the Levitical high priest passe<l through the veil into the Holy of holies. Neither Moses, nor even .loshna, could bring us into this rest, but Jesus, as our Forerunner, already spiritually, and hereafter in actual presence, body, soul, and spirit, brings His people into the heavenly lot. 27). A supply of grace is in store for believers against all exigencies; but they are only supplied with it according as the need arises. Cf. "in dne time," Romans 5. 6. Not, as AlfokT) explains, "Help in time," i. e., to-day, while it is yet open tons ; theaccepted time (2("orintliians
G. 2). help—Cf. ch. 2. 18, " He is able to succour Ihem tiiat are tempted."
CHAPTER V. rest. Jesus—the antitypieal Joshua (w. 8). holdfast—the opposite of "let slip" (ch. 2. 1); and " fall away" (cli. 6.6). As the genitive follows, the lit. sense is, " Let us titke hold of our profession," i. e., of the faith and hope which are subjects of our profession and confession. The accusative
Ver. 1-14. CmtisT's High PRiESTiioon; NKKnKi>(.ii aiiFTCATioNS; Must he a Man ; Must not iiavk Ashumed THE Dignity Himsei,f, ijitt ii.we been Ai'I-oinped by God; Their low SpirititaiPerceitions a Bai; to PaUL'SSAYING AI,r, tie MIGIITON ClIRIIiT'S JI ELCII1.SEU ECI.IKE PRIESTllOOn. 1. For—.>^ubstantiating ch.t. ih. every —I. e., ever.v legitimate high priest ; for instance, the Lefollows when the sense is " hold fast." [Titpmann.] irt. For—Tlie motive to "holding our profession" (v. It), viz., the sympathy and help we maj' e.xpoct from our High Priest. Though "great" (v. It), He is not al)Ove caring vitical, as he is addressing Hebrews, among whom the Levitical priesthood was oslnblished as the h-gitimate one. Whatever, reasons Paul, is excellent in the Tjviticnl for us; nay, as being in all jiointsone with us as to manhood, sin only excepted. He syuipathizes with us in every priests, is also in Christ, and besides e.\C( lleiu'ies which are not in the Levitical priests, talcrn from among men —not from among angels, who could not have a fellowtemptation. Though exalted to the highest heavens. He nas changed His place, not His nature and oflice in relal Ion
us, His condition, but not His afl'ection. Cf. Matthew ^. 3S, "Watch with me:" sliowing His desire in the days Cf His tlesli for t/ie sjjmpathy of those whom lie. loved: so He now gives His sutrering people 7/i.» sjimpalhij. Vf. Aaron, the type, bearing the names of the twelve tribes in the breastplate of Judgment on his heart, when he entered into the holy place, for a memorial before the Lord continually (Kxodus 28.29). cannot be touclied 450 feeling with us men. This (jnal iftcation Christ has, hs being, like tlie Iicviticnl prie.its, a man (ch. '2. It, 16). lowing "from men," He can be "for (i. c. In behalf of, lor the g<y)d of) men." oiilnitsvd— Greek, "constituted," "ajipolnted." botli gifts— to be Joined with "lor sins," im "sacrifices" Is (the "both . . . and " requires tliisl; therefore not the Hebrew Miiicha, unbloody offerings, but animal whole burnt offerings, .«;)0<i<(trttoii,s7// </irc)i. "Saorl-
The Authority and Honour HEBREWS V. 0/ the Priesthood 0/ Chrttt. fying Him for the high priesthood). "Who" is to be construed with " learned obedience " (or rather as Greek, "His obedience;" the obedience wliioh we all know about). This all shows that "Christ glorified not Himself to be made an High Priest" {v. 5), but was appointed thereto by the Father, prayers and supplications— GceeA;, " botli prayers and supplications." In Gethsemane, where He prayed thrice, and on the cross, where He cried. My God, my God, probably repeating inwanily aiJ the 22d Psalm. '' Players" refer to the mind: "supplications" also to the body [viz., the suppliant attitude] (Matthew 26. 39). [Benoel.] witli strong crying and tears—The "tears" are an additional fact here communicated to us by tlie inspired apostle, not recorded in the Gospels, though implied. Matthew 2C. 37, " sorrowful and very heavy." Mark 11. 33; Luke 22. U, " in an agony He prayed more earnestly . . . His sweat . . . great drops of blood falling down to the ground." Psalm 22. I ("roaring . . . cry"), 2, 10, 21, 3*; 69. 3, 1(1, " 1 wept." able to save him from deatli—Mark 1-1.36, "All things are possible unto thee" (John 12. 27). His cry showed His entire participation of man's infirmity: His reference of His wish to the will of God, His sinless failli and obedience, heard in titat I»c feared—There is no intimation in Psalm 22., or the Gospels, that Christ prayed to be saved from the mere act of dying. What He (eared was the hiding of the Father's countenance. His holy filial love must rightly have shrunk from this strange and bitterest of trials witliout the iini)utation of impatience. To have been passively content at the stpproaeh of such a cloud would have been, not laith, but sin. Tlie cup of death He prayed to be freed from was, not corporal, but spiritual death, i. e., the (temporary) separation of His liuman soul from the light of God's counteniuice. His praj'er was " heard" in His Father's strengthening Him so as to hold fast His unwavering faitli under the trial (My God, rnj/ God, was still His filial cry under it, still claiming God as His, tliough God hid His face), and soon removing it in answer to His cry during the darkness on flees " are the animal sacrifices due according to the legal ordinance. [ESTIUS.] 2. AVho ca.x\— Greek, "Being able;" not pleasing himself (Romans 15. 3). have compassion
Gree/fc, " estimate mildly," "feel leniently," or "moderately towards;" "to make allowance for;" not showing Rtern rigour save to the obstinate (ch. 10. 28). Ignorantsins not committed in resistance of light and knowledge, but as Paul's past sin (1 Timothy 1. 13). No sacrifice was appointed for wilful sin committed with a higli hand ; for pucl. Tvere to be punished with death ; all other sins, viz., ](;nor">nces and errors, were confessed and expiated with sacr'.fices by the high priest, out of tlie way—not delibera'.ely and altogether wilfully erring, but deluded through the fraud of Satan and their own carnal frailty an»J thoughtlessness, inftrmlty—moral weakness which Is sinful, and makes men capable of sin, and so requires to expiated by sacrifices. This kind of "iufiruiity" Christ had not'; He liad the " infirmity " of body whereby He was capable of suffering and death. 3. by reason hereof—"on account of this" infirmity, lie ought ... also for himself, to offer for sins—the Levitical priest ought; in this our High Priest is superior to the Levitical. The second "for" is a different Greek tenn from the first; "in behalf of the people, &c., on account of sins." 4. no man—of any other family but Aaron's, according to the Mosaic law, can take to himself the office of high priest. This verse is quoted by some to prove the need of an apostolic succession of ordination in the Cliristian ministry; but the reference here is to ttie priesthood, not the Christian ministry. Tlie analogy in our Cliristian dispensation would warn ministers, seeing that God lias separated them from the congregation of His people to bring them near Himself, and to do the service of His house, and to ittiinister (as He separated the Levites, Korah with his company), that content witli this, thej' should beware of assuming the sacrificial priesthood also, whicli belongs to Christ alone. The sin of Korah was, not content with the ministry as a Levite, he took tlie sacerdotal priesthood also. No Christian minister, as such, is ever called Hiertlie cross, "My God, my God," &c. But see below a furtlier explanation of how He was heard. The Greek eas.i.e., sacrificing priest. All Christians, without distinction, whether ministers or people, have a metaphorilit. is, " Was heard from His fear," i. e., so as to be saved from His fear. Cf. Psalm 22. 21, which well accords with cal, not a literal, priesthood. The sacrifices which they of Tei' are spiritual, not literal, their bodies and the fruit of thtir lips, praises continually (ch. 13. 15). Christ alone had a proper and true sacrifice to otter. The law sacrifices were typical, not metaphorical, as the Christian's, nor proper and true, as Christ's. In Roman times the Mosaic restriction of tlie priesthood to Aaron's family was viothis, "Save me from the lion's moutli (His prayer): thou hast heard me /rom the horns of the unicorns." Or what better accords with tlie strict meaning of the Greek noun, " in consequence of His beverential fear," i. e., in that He shrank from the horrors of separation Irom the bright presence of tlie Father, yet was reverentially cautious by no thouglit or word of impatience to give way to a shadow of distrust or want of perfect filial love. In the same sense ch. 12. 28 uses the noun, and cli. 11. 7 the verb. AlFORD somewhat similarly translates, " \iy reason of His reverent submission." I prefer "reverent fear." The word in derivation means the cautious handling of some precious, yet delicate vessel, which witli ruder handling might easily be broken. [Trench.] This fully agrees with Jesus' spirit, "If it be possible . . . nevertheless not my will, but thy will be done;" and with tlic context, «. 5, " Glorified not Himself to be made an High Priest," implying reverent fear: wherein it appears He liad the requisite for the office specified v. 4, "No man taketh tliis honour unto himself." Alford well suys, What is true in the Cliristian's life, that what we ask from God, though He may not grant in tlie form we wisli, yet He grants in His own, and that a bolter form, does not hold good in (/'lirlst's Ciise; for Christ's real prayer, " not my lated. 5. glorined not himself—did not assume the glory of the priestly office of Himself witliout the call of God (John H. 5-1). but he that said—j. e., the Father glorified Him or appointed Him to the priestliood. Tliis appointment was involved in, and was the result of, the lHoiiship of Christ, which qualified Him for it. None but tlie Divine Son could have fulfilled such an ol Hce (cii. 10. 5-9). The connection o( Sonship Vind priesthood is typified in the Hebrew title for priests being given tu David's sons (2 Samuel 8. 18). Clirist did not constitute llirusclf the Son of God, but was from everlasting the ouly-begotteii of the 2<^at/>er. On His Sonship depended His glorification, and His being called of God (v. 10), as Priest. 6. He Is here called simply "Priest;" in v. 5, "High Priest." He isa Wieji absolutely, because He stands alone in that character witliout an equal. He is "High Priest" in respectof the Aarouic type, and also In respect to us, whom He has made priests by throwing open to us access to God. [Bengki-.j " The order of Melchisedec " is explained in ch. 7. 15, "the similitude of Melchisedec." The priesthood is similarly combined with His kingly office in Zecharlah (J. i:i. Melchisedec was at once man, priest, and king. Paul's selecting as the type of Christ one not of the stock of Abraliani, on whicli the Jews prided themselves, isan intimation of Messianic uuiversalism. 7. in tlic days of his flfsli— (Cli. '2. U ; 10. will, but thine be done," in consistency v/itli His reverent fear towards the Father, was granted in the very form in which it was expressed, not in anotlier. 8. Though He was (so itouglit to be translated : a positive admitted fact: not a mere supposition as were would imply) God's Divine Son (wlience, even in His agony. He so lovingly and often cried, Tait?-, Mattliew 2(i. 39), yet He learned His (no the G'rt'c/c) obedience, not from His Sonship, but from His sufieiiiigs. As tlie Son, He was always obedient to the Father's will; but the special obedience needed to qualify Him as our High Priest, He learned ex-
20.) Verses 7-10 state summarily the subject about to be handled more fully in clis. 7. and 8. wli<-n lie liad offered —rather, "in thai He offered." His ciyiiig and tears were part of tlie experimental lesson of obeilji nce whicli He iiubmltted to learn from the Father (when God was quali-
Ignorance of C'A/ ui's Priesthood Reproved. HEBREWS VI. The Guilt and Danger -jj Apostasy.
Matthew 3. 1.5). 14. strong meat—"solid food." by reason ot nae—Greek, "habit." tbem . . . of full age—lit., "l)erfect:" akin to "perfection" (ch. 6. 1). sense*—organs of sense, exercised—similarly connected with "righteousness" in ch, 12. 11. to discern botli good and evil— as a child no longer an Infant (Isaiah 7. 16;: so able to distinguish between sound and unsound doctrine. The mere child puts into its mouth things hurtful and things nntritious, without discrimination: but not so the adult. Paul again alludes to their tendenc.v not to discriminate, but to be carried about by strange doctrines, in ch. 13. 9. perlmentally in practical suffering. Cf. Pbilippians 2. f>-
8, "Equal with God, but . . . took upon Him the form of a gcrvmU, and became obedient unto death," &c. He was oftedieni already before His passion, but He stooped to a still more humiliating and trying form of obedience then. The Greek adage is, Pnlhemala matheniaia, "sufferings, disciplinings." Praying kUtd obeying, us in Christ's case, ouglit to go hand In hand. 9. made perfect—completed, brought to His goal of learning and suffering through death (ch. 2. 10) [Alford), fiz., at His glorious resurrection and ascension, autlior Greek, "cause." unto all. . that obey Uim—.\s Ch rist o6c.i/e(i the Father, so must we obeyl Wra by faith, eternal salvation—obtained for ns in the short "days of Jesus' flesh" (i. 7; cf. v. 6, "for ever," Isaiah 45. 17). 10. Greek, rather, '^Addressed by God (by the appellation) High Priest." Being formally recognized by God as High Priest at the lime of His being " made perfect"' (v. 9). He was High Priest already in the purpose of God before His passion; but after it, when perfected. He was formally addressed so. II. Here he digresses to complain of the low spiritual attainments of the Palestinian Christians, and to warn them of the danger of falling from light once enjoyed; at the same time encouraging tliem by God's faithfulness to persevere. At ch. C. '20 he resumes the comparison of Chi ist to Melchisedec. liard to be nttered—rather as Greek, " hard
CHAPTER VI.
Ver. 1-14. Warning against Retrograding, which SOON Le.\ds to Apostasv; Encouuagkjient to Steadfastness FROM God's Faith fui.ne.ss to Hxs Word and Oath. 1. Tlierefore—Wherefore: seeing.tliat ye ought not now to be still " babes" (ch. 5. 11-14). leaving—getting further forward than the elementary "principles." "As in building a house one must never leave the foundation yet to be always labouring in 'laying the foundation' would be ridiculous." [C.\I.VIN.] tiie principles of the doctrine— G'rccA, "the word o/ the beginning," i. c, the discussion of the first principles of Christianity (ch. 5. 12). let us go on— Greek, " let us be borne forward," or " bear ourselves forward:" implying active exertion : press on. St. Paul, in teaching, here classilies himself with the Hebrew readers, or (as they ought to be) learners, and says. Let us together press forward, perfection—the matured knowledge of those who are "of full age" (ch. 5. 14) in Christian attainments, foundation of—i. e., consisting in "repentance." repentance tVom dead yvorks—viz., not springing from tlie vital principle of faith and love toward God, and so counted, like their doer, dead before God. This rejientance from dead works is therefore paired with "laith toward God." The three pairs of truths enumerated are designedly such as Jewish believere might in some degree have known from the Old Testament, but had been taught more clearly when they bocame Christians. This accounts for the omission of diatinct specillcation of some essential first principle of Christian truth. Hence, too, he mentions "faith toward God," and not explicitly faith toward Christ (though of course Included). Repentance and faith were the first principles taught under the Gospel. !J. the doctrine of baptism—paired with "laying on of hands," as the latter followed on Christian baptism, and answers to the rite of confirmation in Episcopal churches. Jewish believers passed, by an easy transition, from Jewish baptismal purifications (ch. 9. 10, " washings''), baptism of proselytes, and John's baptism, and legal Imposition of hands, to their Christian analogues, baptism, and the subsequent laying on of /ifj Hrfs, accompanied by the gift of the Holy Ghost of interpretation, to speak." Hard for me to state intelligibly to you owing to your dulness about spiritual things. Hence, instead of saying many things, he writes in comparatively few words (ch. 13. 22). In the " we," Paul, as usual, includes Timothy with himself in addressing them, arc— Greek, "ye have become dull" (the Greek, by derivation, means >iard to move): this implies that onee, when first "enlightened," they were earnest and zealous, but had become dull. That the Hebrew believers at JERCSALE3I Were dull in spiritual things, and legal in spirit, appears from Acts 21. 20-24, where James and the elders expressly sa.v of the " thousands of Jews •which believe," that "they are aU zealous of the law:" this was at Paul's last visit to Jerusalem, after which this Epistle seems to have been written (v. 12, ?rote on "for the time"), la. for the time—considering the long time that you have been Christians. Therefore this Kpistle was not one of those early written, -ivlilcli l>e tlie flrst principles Greek, "the rudiments of the beginning of," Ac. A Pauline phrase (Notes, Galatians i. 3, 9). Ye need not only to be taught first elements, but also "ivhich they be." They are therefore enumerated ch. 6. 1, 2. [Bengel.I AIjFORV) translates, " That some one teach you the rudiments;" but the position of the Greek tinn, inclines me to take it interrogatively, "which," as English Version, fiyriac, Vulgate, &c. of tlie ornclea of God—t'lz., of the Old Testament: instead of seeing Christ as the end of the Old Testament Scripture, they were relapsing towards Judaism, so as not only not to be capable of understanding the typical reference to Christ of such an Old T<'stament personage as Melchisedec, but even much more elementary references, are become—through indolence, inillc . . . not . . . strong meat — "Milk" refers to sucli fundamental first principles as lieonumerales cli.
(cf. i>. 4). Greek, Baptismoi, plural. Including Jcii'ish and Cltristian ba2>tisms, are to be distinguished from 2iapt isma, singular, restricted to Christian baptism. The six particulars here specified liad been, as it wave, the Christian Catechism of the Old Testament ; and such Jews who had begun to recognize Jesus as the Christ immediately on the new light being shed on these funtlamental particu-
6.1,2. Tlie solid meat, or food, is not absolutely necessary for preserving life, but is so for acquiring greater strength. Especially In the case of the Hebrews, who were mucli given to allegorical Interpretations of their law, which they so much venerated, the application of the Old Testament types, to Christ and His High Priesthood, was calculated much to strengthen them In the Christian faith. [Limborch.] 13. uavth— Greek, "partalceth," i. e., takelh as his portion. Even strong men partake of milk, but do not make milk tlieir chief, much lars, were accounted as liaving the elementary /Jrinc/pies of the doctrine of Christ. [Bengel.J The first and most obvious elementary instruction of Jews would be the teaching them the t,vpical significance of their own ceremonial law in Us Christian fulfilment. [AIvFORd.] rea» urrection, Ac—held already by the Jews from the Old Testament: confirmed with clearer light in Christian teaching or "doctrine." eternal Judgment—juilgmeut fraught with eternal consequences eitlier of joy or of woe. 3. will we do—So some of the oldest MSS. read ; but others, " Ijet us do." "This," i.e., "Go on unto perfection." if God permit— For even in the case of good resolutions, we cannot carry them into etl'ect, save through God "working In us both to will and (o do of less their sole, diet, the word of rljtlieonsnrns— tlio Gospel wherein "the righteousness of (iod is revinlcd from faith to faith" ( Romans 1. 17), and which is called" the ministration of i lgliteousness" (2 Corinthians 3. 0). This Includes the doctrine of justification and sanctlllcatlon
Ills good pleasure" (I'hillppians 2. 13). The "for" In v. 4 refers to this: I sa.v. If Giul iiermit, /<» there are cases where God does not permit, ex. gr., " it is impossible," ilto. the t'lviil principles, as well as the perfection, of the doctrine of Christ: the nature of the ot Jices and person of Christ oa the true Melchisedec, i.e., "King oi righteousness" (cf. 452
The Guilt and Danger of Aposlasy, HEBREWS VI. Khicli Crucifies Anew the Son of God, need to " renewed" over "again." crucify to (hemselves the Son of God—"are crucifying to themselves" Christ, instead of, like Paul, crucifying the world unto them by Ihe cross of Christ (Galatlans 6. 14). So in ch. 10. 29, " trodden under foot the Son of God, and counted the blood of the covenant, wherewith . . . sanctified, an unholy thing." "The Son of God," marking His dignltj', shows the greatness of their offence, put him to an open shame—2(7., "make a public example of" Him, as Without Uod's blessing, the cultivation of the giojnd does not succeed (r. 7). 4. We must "go on toward perfection;" for if we fall away, after having received enlightenment, it will be impossible to renew us again to repentance, for those—"in the case of those." once eii Hgl»tei»e<l—once for all illuminated by the word of God taught in connection with "baptism" (to which, in f. 2, BS once for all done, " once enlightened" here answers), cf. Ephesiaus 5. 26. This passage probabljoriginated the *pplication of the term "illumination" to baptism in subsequent times. Illuminalion, however, was not supposed to be the inseparable accompaniment of baptism: thus Chrysostom says, "Heretics htive bajilism, not illuif He were a malefactor suspended on a tree. What the carnal Israel did outwardly, those who fall away from light do inwardly, they virtually crucify again the .Son of God; "they tear him out of the recesses of their hearts where He had fixed His abode, and exhii)it Him to the open scoffs of the world as something powerless and common.'' IBleek in Alford.] The Montanists and Novatians used this passage to justif3' the lasting exclusion from the Church of those who had once lapsed. The Catholic Church always opposed this view, and readmitted the lapsed on their repentance, but did not rebaptize them. This passage implies that persons may be in some sense "renewed,'' and yet fall away finally; for the words, "renew again,'' imply that they have been, in some sen.se, not the full sense, oac*^ renewed by the Holy Ghost; but certainly not that they are " the elect," for these can never fall away, being chosen unto everlasting viination: they are baptized in body, but not enlightened in soul: as Simon Magus was baptized, but not illuminated." That "enlightened" here means knowledge of the word of truth, appears from comparing the same Greek word " illuminated," ch. 10. 32, with 26, where " knowledge of the truth" answers to it. tasted of the heaveikly gilt—tasted for themselves. As " enlightened" refers to the sense of sight: so here taste follows. "The heavenly giff.:" Christ given by the Father, and revealed by the enlightening word preaclied and written: as conferring peace in the remission of sins; and as the Bestower of tlie gift of the Holy Spirit (Acts 8. 19, 20). made partakers of the Holy Ghost—Specified as distinct from, thougli so inseparably connected with, "enlightened," and "tasted of the heavenly gift," Christ, as answering to " laying on of liaiids" after baptism, which was then generally accompanied with the irapartation of the Holy Ghost in miraculous gifts. 5. tasted the good ^vord of Ciod—Distinct from "tasted OF (genitive) the heavenly gift:" we do not yet enjoy all the fulness of Christ, but only have a taste of Him, the heavenly gift now; but believers may taste the whole word (accusative) of God already, viz., God's "good word" 0/ promise. The Old Testament promise of Canaan life (John 10. 28). The elect abide in Christ, hear and continuously obey His voice, and do not fall away. He who abides not in Christ, is cast forth as a witliered branch; but he who abides in Him becomes more and more free from sin; the wicked one cannot touch him; and he by faith overcomes the world. A temporary faith is possible, without one thereby being constituted one of the elect (Mark 4. 16, 17). At the same lime it does not limit God's grace, as if it were " impossible"/oj' God to reclaim even such a hardened rebel so as yet to look on Him whom lie lias pierced. The impossib Uity rests in their having known in themselves once the power of Christ's sacrifice, and yet now rejecting it; there cannot possibly be any new means devised for their renewal afresh, and the means provided by God's love they now, after experience of them, deliberately and continuously reject; their conscience being seared, and they " twice dead" (Jude 12), are now past hope, except by a miracle of God's grace. "It to Israel typified " the good word of God's" promise of the heavenly rest(ch. 4). Therefore, there Immediately follows the clause, "the powers of the world to come." As "enlightening" and " tasting of the heavenly gift," Christ, the Bread of Life, answers to faith: so "made partakers of the Holy Ghost," to charity, which Is the first fruit of the Spirit: and "tasted the good word of God, and the powers of the world to come," to hope. Thus the triad of privileges answers to tlie Trinity, the Father, Son, and Spirit, in their respective woi Tis toward us. "The world to come," is the Christian dispensation, viewed especially in its future glories, though already begun in grace here. The UJorW to come thus stands in contrast to course of this world, altogether disorganized because God is not its spring of action and end. By faith. Christians make the world to come a present reality, though but a foretaste of the perfect future. The powers of this new spiritual world, partly exhibited In outward miracles at that time, and tlien, as now, especially consisting in the Spirit's Inward quickening influences, are the earnest of the coming Inheritance above, and lead the believer who gives himself up to the Spirit to sek to live as the angels, to sit with Christ in heavenly places, to set tlie affections on things above, and not on things on earth, and to look for Christ'scoraing and the full manifestation of the world to come. This "world to come," in its future aspect, thus corresponds to " resurrection of the dead and eternal life" (v. 2), thefirst Christian principles which the Hebrew believers had been taught, by the Christian light being thrown back on their Old Testament for their instruction (Note, 1, 2). "The world to come," wliich, as to is the curse of evil eternally to propagate evil." [ThoLUCK.] "He who is led into the whole ('?) compass of Christian experiences, may yet cease to abide in them ; he who abides not In them, was, at the very time when he had those objective experiences, not subjectively true to them; otherwise there would have been fulfilled in him, ' Whosoever hath, to him shall be given, and he shall have more abundance' (Matthew 13. 12), so that he would li.ive abided in them and not have fallen away." [Tholuck.] Such a one was never truly a Spirit-led disciple of Christ (Romans 8. 14-17). The sin against the Holy Ghost, though somewhat similar, is not identical with this sin; for that sin may be committed by those outside the Church (as in Matthew 12.24,31,32); this, only by those inside. 7. the earth—rather as Greet (no article), "land." which drinkethln— Gj'eeA:,"which Aasdrunkin;" notmerely receiving?
1 1 on the surface. Answering to those who have enjoyed tho privilege of Christian experiences, being in some sense renewed by the Holy Ghost; truealikeof those who persevere and those who " fall away." the rain that comcth oft upon It—not merely falling over it, or towards it, but falling and resting upon it so as to cover it (the Greek genitive, not the accusative). The "oft" implies, on God's part, the riches of His abounding grace ("coming" spontaneously, and often); and, on the apostate's part, the wilful j)erversity whereby he has donecontinual despite to the oft -repeated motions of the Spirit. Cf. "How often,'" Matthew 23.37. The rain of heaven falls both on the elect and the aposits "powers," exists already in the redeemed, will pass Into a fully realized fact at Christ's coming (Comssians 3.
4). 6. It— Greek, "And (yet) have fallen away;" cf. a less extreme falling or declension, Galatlans 5. 4, " Ye are fallen from grace." Here an entire and wilful apostasy is meant; the Hebrews had not yet so fallen away ; but he warns them that such would be the final result of retrogresi||on. If, Instead of "going on to perfection," they should need to learn again the first principles of Christianity («. 1). to renew them again—they have bean "once'' («. 4) already renewed, or made anew, and now they tates, bringeth forth—as t\\e natural result of "having drunfc iw the rain." See above, herbs—provender, meet
—fit. Such as the master of the soil wishes. The opposite of " rejected," v. 8. by whom—rather as Greek, "for (i. «., on account of) whom," viz., the lords of the soil ; not the labourers, as English Version, viz., God and His Christ (1
Tht Chiill and Danger of Apostasy. HEBREWS VI. JExJtortations to Diligence and Patience.
Coriuthlaus 3. 9). The heart of man is the earth ; man is the dresser; herbs are brouglit forth meet, not for tlie dresser, by whom, but for God, the owner of the soil, /or whom it is dressed. Tlie plural is general, ^/te owners whoever they may be; here God. receivetU—"partaketh of." blessing—fruitfulness. Contrast God's curse causing unfruitfu Uiess, Genesis 3, 17, 18; also spiritually (Jeremiah the end. They needed, besides love, patient perseverance, resting on hope and faith (ch. 10. 3d; 13. 7). Cf. "the full assurance of faith," ch. 10. 22; Romans 4. 21 ; 1 Thes- .salonians 1. 5. unto the end—the coming of Christ. \%. be not Greek, "become not." In ch. 5. 11, he said, "Ye have become dull (Greek, slothful) of hearing;" here he warns them not to become "slothful" absolutely, viz., also in mind and deed. He will not become slothful who keeps always </ie; enrf in view; hope\s the means of ensuring this, followers— (JreeA:, " imitators ;" so In Ephesiaua
17. 5-8). from God—Man's use of means is vain unless God bless {1 Corinthians 3. 6, 7). 8. tlint wlkicli—rather as Oreek (no article), " But if it (the ' land' v. 7} hear ," not so favourable a word as"briugeth forth," t>. 7, said of the good soil, briers Greek, "thistles." rejected — after having been tested; so the Greek implies. Meprobate . .-
5. 1, Greek ; 1 Corinthians 11. 1. patience Greek, " long-suffering endurance." There is the long-suffering patience, or endurance of love, 1 Corinthians 13. 4, and that of faith, v. lr>. tiiem who . . Inherit tlie promises Greek, ". . , . who are inhcritiiij," &c.; to whom the promises are their inheritance. Not that they ?tave actually entered on the perfect inheritance, which ch. 11. 13, 39, 40 explicitly denies, though doubtless the dead in Christ have, in the disembodied soul, a foretaste of it; but " them (enumerated in ch. 11) who in every age have been, are, or shall be, tnheritors of the promises;" of whom Abraham is an illustrious example (u. 13). 13. For—Contirming the reasonableness of resting on "the promises" as infalliblj' sure, resting as they do on God's oath, by the instance of Abraham. "He now gives consolation, by the oath of God'g grace, to those whom, in chs. 3. and 4., he had warned by the oatli of God's ' wrath.' The oath of wrath did not primarily extend its force beyond the wilderness; but the oath of grace is in force for ever." [Bengel.] 14. multiplying . . . multiply — Hebraism for superabundantly niultiply. thee—Tlie increase of Abi'aham's seed is virtually an increase oi' himself. The argument here refers to Abraham himself as an example ; therefore Paul quotes Genesis 22. 17, "thee," instead of "thy seed." 15. so thus relying on the promise. 16. for conflrmation—not to be joined, as English Version, to " an oath ;" but to " an end." [Alford.] I prefer, "The oath is to them, in respect to confirmation (of one's solemn promise or covenant; as here, God's), an end of all contradiction" (so the Greek is <rans/ae(Z, ch. 12. 3), or "gainsaying." This passage shows, (1.) an oath is sanctioned even in the Christian dispensation as lawful; (2.) that the limits to its use are, that it only be employed where it can put an end to contradiction in disputes, and for confirmation of a solemn promise. 17. Wherein i. e., Which, being the case among men, God, in accommodation to their manner of confirming covenants, superadded to His sure word His oalh ; the "TWO immutable things" (v. 18). willing . . counsel— Greek, "willing . . . will;" words akin. Expressing the utmost benignity. [Benoel.J more aljuudantly—than had He not sworn. His word would have been amply enough ; but, to make assurance doubly sure. He " interposed with an oath'' (so the Greek). Lit., He acted as Mediator, coming between Himself and us; as if He were rejected by the Lord, nigh unto cursing—»on the verge of being given up to its own barrenness by the just curse of God. This " nigh" softens the severity of the previous " it is impossible," &c. (v. 4, 6). The ground is not yet actually cursed, whose—"of which (land) the end is unto burning," viz., with the consuming fire of the last judgment; as the land of Sodom was given to "brimstone, salt, and burnin*/" (Deuteronomy 29. 23); so as to the ungodly (Matthew 3. 10, 12; 7. 19; 13. 30; John 15. 6; 2 Peter 3.
10). Jerusalem, which had so resisted the grace of Christ, was then nigh unto cursing, and in a few years was burned. Cf. Matthew 22. 7, "Burned up their citj';" an earnest of a like fate to all wilful abusers of God s grace (eh. 10.26,27). 9. we are persuaded—on good grounds; the result of proof. Cf. Romans 15. 11, "I myself am persuaded of you, my brethren, that ye are full of (yoodness."
A. confirmation of the Pauline authorship of this Epistle, beloved — Appositely here introduced; love to you prompts me in the strong warnings I have just given, not that I entertain unfavourable thoughts of you; nay, I anticipate better tilings of you, Greek, "the things which are better;" that ye are not thorn-bearing, or nigh unto cursing, and doomed unto burning, but heirs of salvation in accordance with God's faithlulness (ch. 6. 10). things tliat accompany Greek, "things that hold l)y," i. e., are close unto "salvation." Things that are linked unto salvation (cf. V. 19). In opposition to "nigh unto cuising." though —Greek, "it even we thus speak." "For it is better to Jinake you afraid with words, that ye may not sutt'er in fact." 10. not unrigltteotis—not unfaithful to His own gracious promise. Not that we have any inherent right to claim reward; for (1.) a servant has no merit, as he only does that which is his bounden duty; (2.) our best performances bear no proportion to what we leave undone; (3.)all strength comes from God; bul God hixs promised of His own grace to reward the good works of His people (already accepted through faith in Christ); it is His jyromise, not our merits, which would make it iinrighleous were He not to reward His people's works. God will be no man's debtor, your worit—your whole Christian life of active obedience, labour of love — The oldest M.S.S. omit "labour of," which probably crojjt in from 1 Tliessalonians 1. 3. As "love" occurs here, so "hope," v. 11, "faith," V. 12; as In 1 Corinthians 13. 13: the PaiiUne triad. By their love he sharpens their hope and faith. less, while He swears, than Himself by whom He swears
[for the less among men usually swear by the greater]. Dost thou not yet believe, thou that hearest the pronilsef [Hknoki,.] heirs ofpromise—notonly Abraham's literal, but also his spiritual, seed (Galatians 3. 29). 18. Immutable—Zrrt««/af, as in V. 17, " unchangeable." inipo Mslble j-e have showed—(Cf. ch. 10. 3'2-3-l.) toward ltl» name your acts of love to the saints were done for His name's sake. The distressed condition of the Palestinian Christians appears from the collection for them. Though receiving bounty from other churclies, and Iherelore not able to minister much hy pecuniary help, yet those somewhat better off could minister to the greatest suH'<-rers in their Church in various other ways (cf. 2 Timothy 1. IS).
. . . to lie "ever to lie;" this Is the force of the Greek aorist [Ai.FORDj. His not being able to deny Himself Is a l)roof, not of weakness, but of strength incomiiarable. consolatioik—under doubts and fears, and so "encouragement," lU., exhortation, fled for refuge—as if from a shipwreck. Or, as one lleeing to one of the six cities of n-luge. Kadesh, t. e., /io<y, implies the holiness of Jesus, our Ucfie. Shcchem, i.e., shoulder, the government lb upon his shoulder (Isaiah 9.0). Hebron, t. e., /eHoics/uji), believers art! called Into tlie fellowship of Christ. Bezor, St. Paul, as elsewhere, gives them the utmost credit lor their graces, whilst delicately hinting the need of per.severance, a lack of which had probably somewhnt begun to show Itsi.'lf. 11. A.nA— Greek, "But." desire —O'rcffc, "earnestly desire." The language of fatherly allec Ulon, rather than command, every €»ne of you — Imply ing that all in the Palestinian cliurches had not shown the same diligence as some of those whom he praises In e. 10, " He cares alike for great and small, and overlooks none." " Every one of them," even those diligent In acts of i>ovK
1. f'., «/or6c«s, Christ Is so toall who trust In Hini. Rainolh,
1. p., high, for Him hath (Jod exalted with Ills right hand (Acts 5. 31). Ciolan, i.e., joy, for in lllni ail the saints are Jiistitled and sliall glory, lay hold upon the liope—i.e., the object of our hope, as upon a preservative fromlnking. set l»efore us—as a prize for which we strive; a new iViiage, viz., the race-courso (ch. 12. 1, 2). 10. Hope Is found rejinsented on coins by an anchor, sure and steadfast--
V 10), needed to be stimulated to persevere in the same (llllgeuce with a view to the full assurance of iioi-ic unto 454
Chi isi a Priest afler lie Order of Melchisedec, HEBREWS VII. and so, fur more Excellent than Aaron. raphel, and Tidal, were slain, though Arioch survived "slaugluer of the kings" would be correct, blessed hlni— ture ill respect to us; steadfast, or "firm" [Al-roRD], in it-
Not sucli RU anchor as will not keep the vessel from fts priest he first blessed Abraham on God's part, next be blessed God on Abraham's part: a reciprocal blessing. Not a mere wish, but an authoritative and efficacious in« tercession as a priest. The Most High God's prerogative as "Possessor of heaven and earth," Is made over to Abraham; and Abraham's glory, from his victory over the foe, is made over to God. A blessed exchange for Abraham (Genesis 14. 19, 20). a. gave— Greek, "apportioned :" assigned as his portion, tenth ... of all—t>iz., the booty taken. The titlies given are closely associated with the priesthood: the mediating priest received ttiem as a pledge Af the giver's whole property being God's; and as he conveyed God's gifts to man (v. I, "blessed him"), so also man's gifts to God. Melciiisedec is a sample of how God preserves, amidst general apostasy, an tossing, or an anchor unsound or too light. [TheophyLACT.] which eutcreth Into that [i. c, the place] within the veil—Two images heautifully combined : I. The soul is the ship ; the world the sea; the bliss beyond the world, the distant coast; the /tope resting on faith, the anchor which prevents the vessel being tossed to and fro ; the encouraging consolation through the promise and oaih of God, tlie cable connecting the ship and anchor. II. The world is the fore-court; heaven, the Holy of holies; Christ, the High Priest going before us, so as to enable us, after Him, and tlirough Him, to ent«r within the veil. EsTitrs explains. As the anchor does not stay in the waters, but enters the ground hidden beneath the waters, and fastens
Itself in it, so hope, our anchor of the soul, is not satisfied with merely coming to the vestibule, i. e., is not content with merely earthly and visible goods, but penetrates even to those which are within the veil, viz., to the Holy of holies, where It lays hold on God Himself, and heavenly goods, and fastens on tliem. "Hope, entering within heaven, hath made us already to be in the tilings promised to us, even whilst we are still below, and have not yet received them ; such strength hope has, as to make those that are earthly to become heavenly." "The soul clings, as one In fear of shipwreck, to an anchor, and sees not whither the cable ot the anchor runs—where it is fastened; but she knows that it is fastened behind the veil which hides the future glory." -vtil— Greek, catapetasma; the second veil which shut in the Holiest place. The outer veil was called by a distinct Greek term, calumma; "the second (i.e., the inner) veil." 20. The absence of the Greek article requires Alford's transelect remnant. The meeting of Melchisedec and Abra-» ham is the connecting link between the two dispensations, the patriarchal, represented by Melchisedec, who seems to have been specially consecrated by God as a KINGPRIEST, the highest form of that primitive system in which each father of a household was priest in it, and the Levitical, represented by Abraham, in which the priesthood was to be limited to one family of one tribe and one nation. The Levitical was parenthetical, and severed the kingdom and priesthood ; the patriarchal was the true forerunner of Christ's, which, like Melchisedec's, unite* the kingship and priesthood, and is not derived from other man, or transmitted to other man ; but derived from God, and is transmitted in God to a Yiever-ending perpetuity. Melchisedec's priesthood continneth in Clirist for ever. For other points of superiority, see v. 16-21. Melchisedec must have had s»ome special consecration above the other patriarchs, as Abraham, who also exercised the priesthood, else Abraham would not have paid tithe to him as lation, " Where, as forerunner for us (i. e., in our behalf ), entered Jesus" [andisnoxv: this last clause is implied in the "where" of the Greek, which implies being IN a place: " whither" is understood to "entered," taken out of "where:" whither Jesiis entered, and where He is now]. The "for us" Implies that it was not for Himself, as God, He needed to enter there, but as our High Priest, representing and introducing us. His followers, opening the way to us, by His intercession with the Father, as the Aaronlc high priest entered tlie Holiest place once a year to a superior: his peculiar function seems to have been, by God's special call, KiNG-pri'esi,- whereas no other patriarch-priest was also a God-consecrated king. Arst being—Paul begins the mystical explanation of the historical fact (allegorical explanations being familiar to Jews), by mentioning the signittcancy of the name, righteousness—not merely righteous: so Christ. Hebrett Malc/ii means king ; Tzedek, righteousness. King of Snlein —not only his own name, but that of tlie city wliich he ruled, had a typical signiticance, viz., peace. Christ is the true Prince of pettce. The peace which He brings is the to make propitiation for the people. The first-fruits of our nature are ascended, and so the rest is sanotifled.
Christ's ascension is our promotion; and whither the glory of the Head has preceded, thither the hope of the body, too, is called. We ought to keep festal day, si nee Christ has taken up and set in tlie heavens the first-fruit of our lump, that is, the human Hesh. [Chrysostoji.] As John Baptist was Christ's forerunner on eartli, so Christ fruit of righleouaness. 3. Without father, Ac—Explained by " without genealogy" (so the Greek is for " witliout descent"), ct. V. 0, i. e., his genealogy is not known; whereas a Levitical priest could not dispense with the proof of his descent, having neither beginning of da)'s nor end of life viz., history not having recorded Ills beginning nor end, as it has the beginning and end of Aaron. The Greek idiom expressed by "without father," &c., one whose parentage was humble or unknown. " Days" mean his time of discharging his function. So the eternity spoken of in Psalm 110. 4 is that of the priestly office chiefly, made like— it is not said tliat he was al)solutely "like." Made tike, viz., In the particulars here specitied. Nothing is said in Genesis of the end of his priestliood, or of his having had in his priesthood either predecessor or successor, which, in a typical point of view, represents is ours in heaven.
CHAPTER VII.
Ver. 1-28. Christ's High Priesthood after the Order of Melchisedec Superior to Aaron's. 1. thU Slelchlsedec—(Ch. 6. 20; Psalm 110. 4.) The verb does not come till V. 3, "abideth." king . . . prlest Christ unites these offices in their highest sense, and so restores the patriarchal union of these offices. Salem—Jerusalem, i. e., seeing peace ; others make Salem distinct, and to be that mentioned (Genesis 33. 18; John 3. 23). the most high God—called also "Possessor of heaven and earth" (Gene-
Christ's eternal priesthood, without beginning or end. Aaron's end is recorded; Melchisedec's nottypically sis 14. 19, 22). This title of God, " the Most High," handed down by tradition from the primitive revelation, appears significant. "The Son of God" is not said to be made like unto Melchisedec, but Melchisedec to be " made like the Son of God." When Alford denies tliat Melcliisedeo was made like the Son of God in respect of his priesthood, oa the ground'that Melchisedec was prior in lime to our Lord, he forgets that Christ's eternal priestliood was aa archetypal reality in God's purpose from everlasting, to which Melchisedec's priesthood was " made like" in due time. The Son of God is the more ancient, and In the Phoenician god " Ellon," i. e, Most High. It is used to imply that the God whom Melchisedec served Is the TBUK God, and not one of the gods of the nations around. Bo it is used in the only other cases in which it Is found In the New Testament, viz.. In the address of the demoniac, and the divining damsel constrained to confess that her own gods were false, and God the only true God. irhomet Abrmham—in company with the king of Sodom jGenesIs U. 17, 18). slaughter—perhaps defeat, as Alkord is the archetype: cf. ch. 8. 5, where the heavenly things are represented as the primary archetype of the Levilivat iranslaiet. So Genesis 14. 17 (cf. 15.) may be translated. Arioch, king of Ellasar, lived and reigned after the disasordinances. The epithets, "without father, <tc., beginnins oi days nor end, abideth continually," belong to ter. [Bemgbl.1 However, if Chedorlaomer, and Am- Christ a Priest after the Ordeiof Melchisedec, HEBREWS VII. and 80, far more Excellent than Aaron. whom, as the sacerdotal archetype (In God's purpose\ Melchisedec was made like! Thus compare the "consider," V. 4, in the case of Melchisedec, the type, with tne "consider" (Greek, contemplate attentively. Note, ch. 3. 1, a stronger word than here) in the case of Christ, the archetype. 6. he whose descent Is not counted from them —not from " the sons of Levi," as those " who receive the priesthood." This verse explains "without descent" (Greek genealogy in both verses, v. 3). He who needs not, as the Levitical priests, to he able to trace his genealogy back to Levi, received— GreeA:, "hath received tithes." hlessed Greek, " hath blessed." The perfect tense implies that the significance of the fact endures to the present time, him that had— "the possessor of the promises," Abraham's peculiar distinction and designation. Paul exalts Abraham in order still more to exalt Melchisedec. When Christ is the subject, the singular "promise" is used. "The promises" in the plural, refer to God's prom-
Melchisedec only in respect to hia priesthood, and In so far as he is the type of the Son of God, and are strictly true of Him alone. Melchisedec was, in his priesthood, "made like" Christ, as far as the imperfect type could represent the lineaments of the perfect archetype. " The portraits of a living man can be seen on the canvas, yet the man is very different from his picture." There
Is nothing in the account, Genesis 14., to mark Melchisedec as a superhuman being: he is classed with the other kings in thechapter as a living historic personage: not as Origen thought, an angel ; nor as the Jews thought, Shem, son of Noah; nor as Calmet, Enoch; nor as the Melchisedekites, that he was the Holy Ghost; nor as others, the Divine Word. He wa probably of Shemitic, not Canaanite origin : the last independent representativeof theoriginal Sheraitic population, which had been vanquished by the Canaanites, Ham's descendants. The greatness of Abraham then lay in hopes; of Melchisedec, in present possession. Melchisedec was tlie highise of greatness to himself and his seed, and of the possession of Canaan, twice repeated before the blessing of Melchisedec. As the priests, though above the people (r. 7) whom it was their duty to "bless," were yet subordinate to Abraham; and as Abraham was subordinate to Melchisedec, who blessed him, Melchisedec must be much above the Levitical priests. 7. The principle that the blesser is superior to him whom he blesses, holds good only in a blessing given with Divine authority; not merely a prayerful wish, but one that is divinely efficient in working its purport, as that of the patrlarclis on their children: so Christ's blessing, Luke 24.51; Acts 3. 26. 8. Second pointof superiority: Melchlsedec's is an enduring, the Levitical a transitory, prlesthooii. As the law was a parenthesis between Abraham's dispensation of promise est and last representative of the Noaliic covenant, as Christ was the highest and ever-enduring representative of the Abrahamic. Melchisedec, like Christ, unites in himself tlie kingly and priestly offices, which Abraham does not. Alford thinks the epithets are, in some sense, strictly true of Melchisedec himself; not merely in tlie typical sense given above; but that he had not, as mortal men have, a beginning or end of life (7). A very improbable theory, and only to be resorted to in tlie last extremity, which has no place here. With Melchisedec, whose priestliood probably lasted a long period, tlie priesthood and worship of the true God in Canaan ceased. He was first and last king-priest there, till Christ, the antitype; and therefore his priesthood is said to last tor ever, because it both lasts a long time, and lasts as long as the nature of the thing itself (viz., his life, and the continuance of God's worship in Canaan) admits. If Melchisedec were high priest for ever in a literal sense, tiien Christ and he would now still be high priests, and we ehould have two instead of one (!). Tholuck remarks, " Melcliisedec remains In so far as the type remains in the antitype, in so far as his priesthood remains in Christ." The father and mother of Melchisedec, as also his children, are not descended from Levi, as the Levitical priests (v.ti) were required to be, and are not even mentioned by Moses. Tiie wife of Aaron, Ellsheba, the mother from whom the Levitical priests spring, is mentioned: as also Sarah, the original mother of tlie Jewish nation itself. As ni.m, Christ had no father; as Go>i, no mother , 4. eonsldrr—not merely see, but weigh with attentive conlemplnfion , the of grace, and its enduring fulfilment at Christ's coining (Romans 5. 20, Greek, "The law entered as something adscititious and by the way"): so the Levitical priesthood was parenthetical and temporary, between Melchlsedec's typically-enduring priesthood, and its antitypical realization in our ever-continuing High Priest, Christ, here —in the Levitical priesthood, there—in the priestliood after the order of Melchisedec. In order to bring out the typical parallel more strongly, Paul substitutes "He of whom it is witnessed that he liveth," for the more untypical, "He rvho is made like to Him that liveth." Melchisedec "livetli" merely In his official capacity, his priesthood being continued In Christ. Christ, on the other hand. Is, in HU own person, "ever-living after the power of an endless life " (u. 16, 25). Melchlsedec's death not being recorded. Is expressed by the positive term "liveth," for the sake of bringing into prominence the antitype, Christ, of whom alone it is strictly and perfectly true, "that He liveth." 9. as I may so say—to preclude what he is about to say being taken in the mere literal sense; I may say Umt, virtually, Le\\, in the person of his father Abraliam, acknowledged Melchlsedec's superiority, and paid tithes to lilm. who recclveth tithes—(Cf. r. 5.) In Abraham Greek, "by means of (by the han<l of) Abraham:" through Abraham. "Payed tithes," lit., " hath been tltlied," i. been taken tithes of. 10. In the loins of his father—i. c, forefather Abraham. fact, also—"To whom (as his superior) Abraham even paid tithe (went so far as to pay tithe) of (consisting of, lit., from) Ihe best of the spoils" (lit., the top of the heaj> ; whether of corn, the first-fruits of whicii, taken from the top, used to be consecrated to God; or of spoils, from the top of whicli the general used to take some portion for consecration to God, or for his own use). He paid "tithes of ALL," and those tithes were taken out of the topmostaiid best portion of the whole spoils, the patrlnrcli—In tlie Greek emphatically standing at the en<\ of tlie whole sentence : And this payer of titlie being no less a personage than " the patriarch," the first forefather and head of our Jewish rare and nation. See Note, v. 3, on Melchlsedec's Buperiorit.v as Bpecially consecrated king-prieil, atjove tlie other patriarch-priests. 5. song of lievi— I'/z., those alone wlio bi'loiiged to the family of Aaron, to whom the priesthood was restricted. Tithes originally paid to the whole tribe of Levi, became at length attached to the priesthood, according to the law—sanctioned by .Jehovah
V/irist did not, in this sense, pay tithes in Abraham, for He never was In the loins of an earthly father. [Alford.J Though, In respect to His mother, He was " of the fruit of (l)avld's, and so of) Abraham's loins," yet, being supernaturally, without human father, conceived, as He Is above the natural law of birth, so Is he above tlio law of tithes. Those alone born In the natural way, and so In sin, lieing under tlie curse, noeded to pay tithe to the priest, that he might make propitiation for their sin. Not so Christ, who derived only his flesh, not also the taint of the flesh, from Abraham. Bengei. remarks, The lilcss Ings which Abraliam had before meeting Melelilsedeo were the general promises, and the special one of a notvral seed, and so of Levi ; but the promises under which (ch. f). I!);, of their brethren—with whom. In point of natural descent, they are on a level. thonj{hf*c.—though thus on a level by common descent from Abraham, they yet pay tithe to the Levltes, whose brethren they are. Now the Lcviles are suliordinate to the priests; and these again to Abmham, their comm(m progenitor; and Abraham to Melchisedec. " How great " (t). 4) then, must this Melcliisedec he in respect to his priesthood, as compared with the Levitical, though the latter received tithes! and now un»peakal)ly great must "the Son of God ' be, to C/irtf« was comprehended, and the faitli for which Abraliam was so coinmeiided, followed after Abraham's meeting Melcliisedec, and being blessed by him: to which fact. Genesis 15. 1, "After tliese things," calls our atteullon.
Cuiisl a Prt'esf after Ihe Order of Mdchisedec, HEBREWS and so, far more Excellent than Aarvn.
This explains why Christ, the supernatural seed, is not Included as paying tithes through Abraham to Melchlsedec. 11. perfection—absolute: "the bringing of man to his highest state, viz., that of salvation and Bancliflcntion." under It— The reading in tlie oldest MS.S. is, " Upon it (i. e., on the ground of it as the place," according to Psalm 110. 4. disannulling—a repealing, of the commandment-ordaining tlie Levitical priestliood. And. as the Levitical priesthood and the law are inseparably Joined, since the former is repealed, the latter is so hIso (Note, v. 11). going before—the legal ordinance introducing and giving place to tlie Christian, the antitypical and permanent end of tlie former, weakness and unpro Atableness—The opposite of " power" (u. basis, the priest having to administer the law, Malachi
2. 7: it being presupposed) the people (ch. 9. 19, 'all the people') hath received the law" (the Greek is perfect, not aorist; implying the people was still observing the 10). 19. For, &c.—Justifying his calling the law jtea/c and unprofitable (v. 1%). The law could not bring men to true justification or sanctification before God, which is the "perfection" that we all need In order to be accepted of Him, and which we have in Christ, nolliing— not merely "no one," but " nothing." The law brought nothing to its perfected end; everything in it was introductory to its antitype in the Christian economy, which realizes the perfection contemplated; cl. " unprofitableness," V. 18. Dirf—rather connect with v. 18, thus, "There takes place (by virtue of Psalm 110. 4) a repealing of the commandment (on the one hand), but (on the other) a bringing in afterwards {ihe GreeA; expresses that there is a bringing in of something over and above tlielaw; 'Asuperijiducing, or accession of something new, something belter than the good things which the pre-existing law promised [WahlJ) of a better hope," not one weak and unprofitable, but, as elsewhere the Christian dispensation law), what further need—(Ch. 8. 7.) For God does nothing needless, aitother—ratheras Greek," i\\a.t'A diffei-ent priest (one of a different order) should arise" {aneiv, v. 15). uot be called Greek, " not be said (to be) after the order of Aaron," t. e., that, when spoken of in the Psalm 110. 1, "He is not said to be (as we should expect, if the Aaronic priesthood was perfect) after the order of Aaron." I'Z. For—The reason why Paul presses the words "after the order of Melchisedec" in Psalm 110. 4, viz., because these presuppose a change or transference of the priesthood, and this carries with It a change also of the law (which is Inseparably bound up with the priesthood, both stand and fall together, u. 11). This is his answer to those who might object. What need was there of a new covenant? 13. Confirming the truth that a change is made of the law (v. 12), by another fact showing the distinctness of the new priesthood from the Aaronic. tUesc things—(Pf.alm is called, "everlasting," " true','' " the second," " more excellent," "different," "living," "new," "to come," "perfect." Cf. ch. 8. 6, bringing us near to God, now in spirit, hereafter both In spirit and in body, we draw nigh unto God—the sure token of "perfection." Weakness is the opposite of this filial confidence of access. The access through the legal sacrifices was only symbolical and through the medium of a priest; that tlirough Christ is immediate, perfect, and spiritual. 30. Another proof of the superiority of Christ's Melchisedec-like priesthood; the oath of God gas'e a solemn weight to it which was not in the law-priesthood, which was not so confirmed, he was made Priest—rather supply from v. 22, which completes the sentence begun in this verse, ti. 21 being a parenthesis, " Inasmuch as not without an oath He rvas made surety of the testament (for, &c.), of so much better a testament liath Jesus been made the surety." 31. Translate in the Greek order, "For they Indeed (the existing legal priests) without the (solemn) promise on oath (so tlie Greek [TittMANN])are made priests." by him-God. unto Itim the Lord, the Son of God (Psalm 110. 1). not repent never change His purpose, after the order of Itlelclila edec—Omitted in some oldest MSS., contained in others. 23. surety—ensuring in His own person the certainly of the covenant to us. This Hedid by becoming responsible for our guilt, by sealing the covenant with His blood, and by being openlyacknowledged as our triumphant Saviour by the Father, who raised Him from the dead. Thus He
110. 4)—pertatneth—GreeA;, " hath partaken of" (the perfect tense implies the continuance still of His manhood), another—"a different tribe" from that of Levi. 14. evident—;;<.," manifest before the eyes" as a thing indisputable; a proof that whatever difflculties may now appear, then Jesus Christ's genealogy laboured under none, our Lord—the only place where this now common title occurs without " Jesus," or " Christ," except 2 Peter 3. 15. sprang—as a plant, and a branch. Judah—Genesis 49.
10; Luke 1. 27, 39 (Hebron of Judah, where Lightfoot thinlcs Jesus was conceived) ; 2. 4, 5; Revelation 5. 5. of which tribe . . . priesthood "in respect to which tribe Moses spake nothing concerning priests" (so llie oldest MSS. read, nothing to Imply that priests were to be taken from it). 15. Another proof that the law, or economy, is changed, viz., forasmuch as Christ is appointed Priest, 'not according to the law of a carnal (i. e., a mere ouitvard) commandment," but "according to the power of an indissoluble (so the Greek) life." The UOth Psalm appoints Him " for ever" (v. 17). The Levitical law required a definite carnal descent. In contrast stands "the power;" Christ's spiritual, inward, living power of overcoming death. Not agreeably to a statute is Christ appointed, but according to an inward living power, it—the change of the law or economy, the statement (v. 12, 18). far more Greek, " more abundantly." for that—"seeing that," HI., " if;'' so Romans 5. 10. after the similitude of Melchisedec—answering to "after the order of Melchisedec" is at once God's surety for man, and man's surety lor God, and so Mediator between God and man (ch. 8. G). better Ch. 8. 6; 13. 20, "everlasting." testament—sometimes translated "covenant." The Greek term implies that it is appointed by God, and comprises the relations and bearings partly of a covenant, partly of a testament : (1.) the appointment made without the concurrence of a second party, of somewhat concerning that second party; a last will or testament, so in ch. 9. 16, 17; (2.) a mutual agreement in which both parties consent. 33. Another proof of superiority; the Levitical priests were many, as death caused the need of contl Hually new ones being appointed in succession. Christ dies not, and so liatli a priesthood which passes not from one to another, were— G; <?eA;, "are made." many — one after another; opposed to His " UTichaneable (that does not pass from one to another) priesthood" (v. 24). not suffered to continue— Greek, "hindered from permanently continuing,'' viz., in ihe priesthood. 34. he—emphatic ; Greek, lli.nselj So In Psalm 110. 4, "Thou art a priest;" singular, \wt priests, "many." continneth— simple verb, not the compound as in v. 2.3. " Remaineth," viz., in life. unchangeable Greek, " hath His priesthood unchangeable ;" not passing from one to another, intranmiissibU, (ch. 5. 10). The "order" cannot mean a sejies of priests, for Melcliisedec neither received his priesthood from, nor transmitted It to, any other mere man; it must mean "answering to the office of Melchisedec." Christ's priesthood is similar to Melchisedec's in that it is "for ever" (v.
16,17). another—rather as Greet, "a different." IG. carnal . . . endless—mutually contrasted. As "form" and "power" are opposed, 2 Timothy 3. 5; so here "the law" and " power," cf. Romans 8.3,"The law was weak tlirough the flesh ;" and v. 18, " weakness." " The law" is here not the law in general, but the statute as to the priesthood. "Carnal," as being only outward and temporary, is contrasted with "endless," or, as Greek, "indissoluble." Commandment Is contrasted with "life." The latv can give a comrrumdment, but It cannot give life (r. 19). But our High Priest's inherent "power," now In heaven, has in Him "life for ever;" ch. 9. 14, " through the eternal Hpirit ;" ch. 7. 25, "able" . . . "ever Uveth" (John 5. 26j. It is in the power of His resurrection life, not of His earthly life, that Christ otllclates as a Priest. 17. For-Proving His l^'e to be "endless" or indissoluble (v. 16). The emphasis
on • for ever." The oldest MSS. read, "He is testified of, •hat Thou art," Ac. 18. there Is— G-.-eA, "there takes
HEBREWS VIII.
whou Office has been Abolished,
ChiisCs Prieslhood far above Aaron's, priests, this he did—not "died first for His own sinsand then the people's," bnt for the people's only. The negation
Therefore no earthly so-called apostolic succession of priests are His vicegerents. The Jewish priests had sucis twofold : He needeth not to offer (1) daily ; nor (2) to offer for His own sins also ; for He offered Himself a spotless sacrifice (v. 26 ; ch. 4. 15). The sinless alone could offer foi the sinful, once—rather as Greek, "once for all." The sufficiency of the one sacrifice to atone for all sins for ever, resulted from its absolute spotlessness. 28. For—Reason for the difference stated in v. 27, between His one sacriflco and their oft-repeated sacrifices, viz., because of His entire freedom from the sinful infirmity to which they arn subject. He needed not, as they, to offer for His own sin; and being now exempt from death and "perfected for evermore," He needs not to repeat His sacrifice, the vrord —"the word" confirmed by "the oath." which—which oath was after the law, viz., in Psalm 110. 4, abrogating the preceding law-priesthood, the son—contrasted with "men." consecrated— GVeeA:, "made perfect" once for cessors In office, because " they could not continue by reason of death." But this man, because He liveth ever, huth no successor in office, not even Peter (1 Peter 5. 1). !J5. Wherefore Greek, "Whence;" inasmuch as "He remaineth for ever." also—as a natural consequence flowing; from the last, at the same time a netv and higher thing. [A1.F0RD.] snve—His very name Jesus (v. 22) meaning Saviour—to the uttermost—altogether, perfectly, so that nothing should be wanting afterwards for ever. [TittMANN.] It means "in any wise," "utterly," in Luke 13.
11. come unto GojI—by faith, liy him—through Him &s their mediating Priest, instead of through the Levitical priests, seeing heeverllveth—resuming "He continueth ever," v. 24; therefore " He is able to the uttermost;" He
Is not, like the Levitical priest, prevented by death, for "He ever liveth" (t>. 23). to make Intercession—Tliere was but the one offering on earth once for all. But the inall, as in ch. 2. 10 ; 5. 9, Notes. Opposed to " having infirmity." Consecrated as a perfected priest by His perfected sacrifice, and consequent anointing and exaltation to the right hand of the Father. tercession for us in the heavens {v. 26) is ever continuing, whence the result follows, that we can never be separated from the love of God In Christ. He intercedes only for those who come unto God through Him, not for the unbelieving world (John 17. 9). As samples of His intercession, CHAPTER VIII. cf. the prophetical descriptions in the Old Testament. "By an humble omnipotency (for it was hy YL\s humiliation thaX He obtained all power), or omnipotent humility, appearing in the presence, and presenting His postulations at the tlirone of God. [Bishop Peakson.] He was not only the offering, but the priest who ot Tered It. Therefore, He has become not only a sacrifice, but an intercessor; His intercession being founded on His voluntary of Tering of Himself without spot to God. We are not only then in virtue of His sacrifice forgiven, but in virtue of the Intercession admitted to favour and grace. [Archbishop Magee.] 36. such—as is above described. The oldest MSS. read, "also." "For to us (as sinners; emphatical) there was also becoming (besides the other excellencies of our Higli Priest) such an High Priest." holy—pious (a distinct Greek word from tliat for holy, which latter imp Wes consecration) towards God; perfectly answering God's will in reverent piety (Psalm 16. 10). harmless lit., " free from evil" and guile, in relation to Himself, undeflled— not defiled by stain contracted from others, in relation to men. Temptation, to which He was exposed, left no trace of evil in Him. separate—ratlier, "separated from sinners," viz., in His heavenly state as our High Priest above, after He liad been parted from the earth, as the Levitical high priest was separated from the people in the sanctuary (whence lie was not to go out), Leviticus 21. 12. Though
Ver. 1-13. Christ, the High Priest in the True Sanctuary, Superseding the Levitical Priesthood; The New Renders Obsolete the Old Covenant. 1. the sum—rather, "the principal point;" for the participle is present, not past, which would be required if the meaning were "the sum." "The chief point in (or, 'in the case;' so the Greek, ch. 9. 10, 15, 17) the things which we are speaking," ii'i., " which are being spoken." such—so transcendently pre-eminent, viz., in tliis respect, that " He is set on the right hand of," &c. Infinitely above all other priests in this one grand respect. He exercises His priesthood IN heaven, not in the earthly "holiest place" (cli. 10. 12). The Levitical liigh priests, even when they entered the Holiest place once a year, only stood for a brief space before the symbol of God's throne ; but Jesus sits on the throne of the Divine Majesty in the heaven itself, and this for ever (ch. 10. 11, 1'2). a. minister-The G> eek term ImpUea priestly ministry in the temple, the sanctuary— GreeA:, " the holy places ;" the Holy of holies. Here the heavenly sanctuary is meant, the true—tlie archetypal and antltypical, as contrasted with the typical and symbolical (ch. 9. 24). Greek alethinos (used here) is opposed to that which does not fulfil Its idea, as for instance, a type; alethes, to that which is untrue and unreal, as o fie. Tlie measure of alethes Is reality ; that of alethinos, ideality. In alethes the idea corresponds to the thing ; in alethinos, the thing to the Idea. [Kalmis in Alford.] tabernacle —(Ch. 9. 11.) His body. Through His glorified body as the tabernacle, Christ passes into the heavenly " Holy of holies," the immediate immaterial presence of God, where He Intercedes for us. This tabernacle in which God dwells, is where God In Christ meets us who are " members of His body, of His flesh, and of His bones." This tabernacle answers to the lieavenly Jerusalem, where God's visible presence Is to be manifested to His perfected saints and angels, who are united in Christ the Head; In contradistinction to His personal tnw'siftfe presence in the Holy of holies unapproachable save to Christ. John justifying through faltli the ungodly. He hath no contact with them as such. He is lifted above our sinful community, being " made higher than the heavens," at the same time that He makes believers as such (not as sinners), "to Bit together (with Him) in heavenly places" (Epheslans
2. 6). Just as Moses on the mount was separated from and above the people, and alone with God. This proves Jesus is God. "Tliough innumerable lies have been forged against tlie venerable Jesus, none dared to charge Him with any intemperance." [Okiqen.] made—Jesus was higher before (Jolui 17. 5), and as the GocZ-man was made 8oby the Father alter Hishumillatlon (cf. ch. 1.4). higher than the heavens—for " He passed through (so the Greek) the heavens" (ch. 4.14). 37. dally—" day by day." The priests daily offered sacriflces (ch. 9. 6; 10. 11; Exodus 29.
1. 14, "Word . . . dwelt among us," Greek, "tabernacled." pitched Greek, " fixed" firmly, not man—as Moses (v.
5). 3. For-Assigning his reason for calling him " minis-
88-42). The hij;h priests took part in these daily-offered Bacrifloes only on festival days; but as they represented the whole priesthood, the dally offerings are here attributed to thetn; their exclusive function was to offer the atonement " once every year " (ch. 9. 7), and " year by year continually " (ch. 10. 1). The "daily " strictly belongs to ter of the sanctuary" (ti. 2). somewhat—He does not offer again His once for all completed sacrifice. But as the high priest did not enter the Holy place without blood, so Christ lias entered the heavenly Holy place with His owit blood. That "blood of sprinkling" Is in heaven. And Christ, not to tlie high priests, " wlio needeth not daily, as those high priests {year by year, and their subordinate priests daily), to offer," Ac. ofl Ter up—The Greek term \s peculiarly used of sacrifices for jrt/i. The hlgii priest's double offering on the day of atonement, the bullock for himself, and the goat for the people's sins. Iiad its counterpart in the TWO lambs offered di><iy by the ordinary 458 is thence made effectual to sprinkle believers as the end of their election (1 Peter 1. 2). The term "consecrate" as a priest, Is lU., to fill the hand, Implying that an offering
Is given into the hands of the priest, which it Is Ills duty to present to God. If a man bo a priest, he must liave some gift In his hands to offer. Therefore, Christ, as a priest, has His blood as His oblation to offer before God
Aaron's Priesthood Abolished, HEBREWS VIII. and a New Covenant Mad«, e nant, who were not made " faultless" by it (v. 7); and whose disregard of God's covenant made Him to ' regard them not" (v. 9). The law Is not in itself blamed, but the people who had not observed it; he snlth—(Jereniiiih 31,
4. Implying that Christ's priestly office is exercised in heaven, not in earth; In the power of His resiirrec'tion life, not of His earthly life. For—The oldest MSS. read, "accordingly then." If, &c.—"if He were on earth, He would not even (so the Greek) he a priest" (cf. cli. 7. 13, 14); 31-34; cf. Ezekiel U. 19; 30. 2.>-27.) At Rama, tlie he;,dquartersof Nebuzaradan, whitlier the captives of Jerusalem had been led, Jeremiah uttered this prophecy of therefore, certainly, could not exercise the high priestly function in the eartlily Holy of holies, seeing that, &c. —"since there are" already, and exist now (the temple
Israel's restoration underanother David, whereby Rachel, wailing for her lost children, shall be comforted ; literally in part fulfl Ued at the restoration under Zerubbabel, and more fully to be hereafter at Israel's return to their own land; spiritually fulfilled in the Gospel covenant, whereby God forgives absolutely His people's sins, and writes His law by His Spirit on the hearts of believers, the true service not yet being set aside, as it was on the destruction of Jerusalem), " those (the oldest MSS. omit 'priests') who offer the (appointed) gifts according to (the) law."
Therefore, His sacerdotal " ministry'i must be " in the heavens," not on earth {v. 1). " If His priesthood terminated on the earth. He would not even be a priest at all." [BknOEL.] I conceive that the denial here of Christ's priesthood on earth, does not extend to the sacrifice on the cross which He offered as a priest on earth; but applies only to the crowning -work of His priesthood, the hringiyig of the Israel. "This prophecy forms the third part of the third trilogy of the three great trilogies into which Jeremiah's prophecies may be divided: Jeremiah 21.-2o., against the shepherds of the people ; 26.-29., against the false prophets;
30. and 31., the book of restoration." [Uelitzsch in AlFORD.] Behold, the days come—The liequent formula introducing a Messianic prophecy, make— (Jj-ee/c, " perblood into the Holy of holies, which He could not have done in the earthly Holy of holies, as not being an Aaronie priest. The place (tlie heavenly Holy of holies) was as fect;" "consummate." A suital)le expression as to the new covenant, which perfected what the old could not (cf. end of V. 9, with end of v. 10). Israel . . . Jiidah—thereessential to the atonement being made as the oblation (the blood). The body was burnt without the gale; but the sanctification was effected by the presentation of the blood witliin the sanctuary by the high priest. If on fore, the ten tribes, as well as Judah, share in the new covenant. As both shared the exile, so both shall sharo the literal and spiritual restoration. 9. Wot according to—very different from, and far superior to, the old covenant, which only " worked wrath" (Romans 4. 15) through man's "not regarding" it. The new covenant enables us to obey by the Spirit's inward impulse producing love because of the forgiveness of our sins, made wtiii rather as Greek, "to:" the Israelites being only recipients, not co-agents [Alfokd] with God. I iook them by the hand—as a father takes his child by the hiiiui to support and guide his steps. "There are three periods: earth, He would not be a priest in the sense of the law of Moses (" according to the law" is emphatic). 5. Who— viz., the priests, serve nnto the example—not " after the example," as Bengel explains. But as in ch. 13. 10, "serve the tabernacle," i. e., do it service : so " serve (tlie tabernacle which is but) the otdline and sliadow." The Greek for "example" Is here taken for the sketch, copy, or suggestive representation of the heavenly sanctuary, which is the antltypical reality and primary archetype. "The mount" answers to heaven, ch. 12. 22. admonished-The Oreek especially applies to Divine responses and commands, to make—perfectly : so the Greek. See—Take heed ; accurately observing the pattern, that so thou mayest make, &c. saith he—God. the pattern—an accurate represen- (1.) that of the promise; (2.) that of the pa?dagogical instruction ; (3.) tiiatof fulfilment." [Benoel,.] The second, that of the piedagogicai pupilage, began at the exodus from Egypt. I regarded them not English Version, Jeremiah 31. 32, translates, "Although / was an husband tation, presented In vision to Moses, of the heavenly real sanctuary. Thus the earthly tabernacle was copy of a copy; but the latter accurately representing the grand anjhetypical original in heaven (Exodus 2.5. -lO). 6. now —not time; but "as It is." more excellent ministry than any earthly ministry. ">}' how m«ch—in proportion as. Mediator—Coming between us and God, to carry Into effect God's covenant with us. "The messenger (angel) of the covenant." which— (Jreefe, "one wliich" [Al/FORD]: inasmuch as being one which, &c. established — (?reeA:, " enacted as a law." So Romans 3. 27, "law of faith;" and 8.2; 9. 31, apply "law" to the Gospel covenant. It is implied hereby, the Gospel is founded on the law, in the spirit and essence of the latter, wpon—resting upon, better promises—enumerated v. 10, 11. The Old Testament promises were mainly of earthly, the New xinto them." St. Paul's translation here is supported by LXX., Syriac, and Gesenius, and accords with the kindred Arabic. The Hebrews regarded not God, so God, in righteous retribution, regarded them not. On "continued not in my covenant," Schelling observes: The law was in fact the mere ideal of a religious constitution: in practice, the Jews were throughout, before the captivity, more or less polytheists, except in the time of David, and the first years of Solomon [the type of Messiali's reign.] Even after the return from Babylon, to idolatry, there succeeded what was not much better, formalism and hypocrisj' (Matthew 12. 43). The law was (1.) a typical picture, tracing out the features of the glorious Gospel to berevealed ; (2.) It had a delegated virtue from the Gospel, which ceased, therefore, when the Gospel came. 10. make with— Grce/,;, " make «?i?o." Israel—Comprising the before disunited (v. 8) ten tribes kingdom, and that of Judah. They are united in the spiritual Israel, the elect Church, now: they shall be so in the literal restored kingdom of Israel to come. 1 will' pnt— "(I) giving." This is the first of the "better promises" (t>. 6). mind—their Intelligent faculty, in -
Testament promises, of heavenly blessings: the exact fulfilment of the earthly promises was a pledge of the fulfilment of the heavenly. " Like a physician who prescribes a certain diet to a patient, and then when the patient is beginning to recover, changes the diet, permitting what he had before forbidden ; or as a teacher gives his pupil an elementary lesson at first, preparatory to leading him to a higher stage:" so Rabki Aibo Iti his Ikkarim. Cf. Jeremiah 7. 21, 22, which shows that God's original design In the old covenant ritual system was, that it should be pcedagoglcal, as a schoolmaster leading and preparing men for Christ. 7. Same reasoning as in Sh. 7. 11. faultless—perfect In all its parts, so as not to be found fault with as wanting anything which ouglit t^) be rather, "on their hearts." Not on tables of stone as tlie law (2 Corinthians 3. 3). write—Greek, "inscribe." I will < be to them a God, &c.—Fulfilled first In the outwarii kingdom of God. Next, In the inward Gospel kingdom. Thirdly, in the kingdom at once outward and inward, th» spiritual being manifested outwardly (Revelation 21. 3X Cf. a similar progression as to the priesthood (I.) Exodus there: answering all the purposes of a law. The law In its morality was blameless, Greek anwmos; but in saving us
19. 6; (2.) 1 Peter 2. 5; (3.) Isaiah 01. 6; Revelation 1. 0. This progressive advance of the significance of tlie Old Testament institutions, &c., says Tholuck, shows the transparency a.m\ prophetic character which runs throughout the whole. 11. Second of the " better promisee" (v, it was defective, and so not fau/llrss, Greek amemptos. •hoiild no place have been «onf;ht—as It has to be now; and as It Is sought in the propliecy (v. 8-11). The old covenant would have anticipated all man's wants, so as to give no occasion for ieefcini; something more perfectly adequate. Cf. on the phrase "place . . . sought," ch. 12. 17.
6). they shall not — "they shall not have to tefh." [Alford.] his neighbourSo Vulgate reads; bnt'tho oldest MSS. have " his (fellow) citizeiu" brother—a closer
B. finding (aalt with them—the people of the old cove-
459'
of the OhI In the XeuCovenant. HEEREAVS IX. The Blood of Bulls cmri Goati of no AvaU. nacle." made—built and furnished, tlie first-the anterior tabernacle, eaudlesticl . . . table — Typifying and more endearing relation than /c'.low-cilizrn. from lilt le:ist to the great est— (iVtcA:, " IVoin llie little one to tlie yreat one." Zetljai iili 12. S, " He that is feeble among light and life (Exodus 2.3. 31-3!);. Tlie cumllestick consisted of a shaft and six branches of gold, seven in all, the bowU made like almonds, with a knop and a flower in one branch. It was carried iu Vespasian's triumph, and the figure is to be seen on Titus' arch at HoTue. Tlie table of sliittim wood, covered with gold, was for tlie shew-bread (iLXodus •25.23-30). sbew-bvead—iii., "the setting forth of the loaves," i. e., the loaves set forth : " the show of the bread." [Alfoud.] In the outer holy place : so the Euchart.lieiii shall be as David." Under the old covenant, llie priest's lips were to keep linowled^^e, and at his mouth the people svere to seek the law: under the new covejianl, the Koly Si)iril teaches every believer. Not that tlie mutual teaching of brethren is excluded whilst the cove iiaut is being promulgated ; but when once the Holy Spirit shall have fully taught all the remission of their sins and inward sanctilicatioii, then there shall be no further need of man teaching his fellow-man. Cf. 1 Thessalouians 4.9; 5. 1, an earnest of that perfect state to come. On the way to that perfect state every man should teach his neighbour. "The teaching is not hard and forced, because grace renders all teachable ; lor it is not the ministry of the letter, l)ut of the spirit (2 Corinthians 3. 6). The believer's firmness does not depend on the authority of human teachers. God Himself teaches."' [Bengel.J The New Testament is shorter than the Old Testament, because, instead of the details of an outward letter law, it gives the all-embracing principles of the spiritual law written on the conscience, leading one to spontiineous instinctive obedience in outward details. None save the Lord can teach efl'ectually, "linow the Lord." 1^. For, &c.—The third of "the better promises" (i'. G;. "Xha forgiveness of Sins is, and will be, the root of this new state of inward grace and knowledge of the Lord. Sin being abolished, sinners obtain grace. I will be merciful Oreek, "propitious;" the Hebrew " salacli " is always used of God only in relation to men. and tlieir iniquities—Not found in Vulgate, Syriac, Coptic, and one oldest Greek MS.; but most oldest MSS. have tlie words ist continues until our entrance into liie heavenly Holy of holies (1 Corinthians 11. 26;. tvltlclk, ^ic.—"which (talieriiacli.') Is called the holy place," as distinguished lium " the Holy of holies." 3. And— G'rtc/., " But." after—hehind : within, second veil—There were two veils or curtains, one before the Holy of holies (catapetasina), here alluded to, tlie other before the tabernacle door {calumma), tiilled—as opposed to "the true." 4. golden censer The Greek must not be translated "altar of incense," for ii was not in "the holiest " place " after the second veil," but in "the holy place;" but as in 2 Chronicles 2(i. 19, and Ezeklel 8. 11, " censer :" so Vulgate a.i\iX Hyriac. This GOLDEN censer was only used on the day of atonement (other kinds of censers on other dtiys), and is therefore associated with t/ie Jioliest place, as being taken into it on that anniversary by the high priest. The expression "which had," does not mean that tlie golden censer was deposited there, for in that case the high priest would have had to go iu and bring it out before burning incense iu it; but that the gtjlden censer was one of the articles belonging to, and used for, the yearly service iu the holiest place. He virtually supposes (without specifying) the existence of the "altar of incense" in the anterior holy place, by mentioning the golden center filled with incense from it: the incense answers to the prayers of the saints; and the altar though outside the holiest place, is connected with it {standing close by the second veil, directly before the ark of llie covenant), even as we lind an antitypical altar iu heaven. The rending of tlie veil by Christ has brought the antitypes to the altar, candlestick, and shew-bread of the anterior holy place into the holiest jilace, heaven. In 1 Kings G. 22, Hebrew, tlie altar is said to belong to llie oracle, or holiest place (cf. Exodus 30. G). ark—of shlltim wood, (cf. ch. 30. 17). remember no more—Contrast the law, ch.
10.3. 13. lie— God. made . . . old—"hath (at the time of speaking the prophecy) antiquated the first covenant." From tlie time of God's mention of a new covenant (since God's words are all realities) the first covenant might be regarded as ever dwindling away, until its complete abolition on the actual introduction of tlie Gospel. Both covenants cannot exist side by side. Mark how verbal inspiration is proved in Paul's argument turning wholly on the one word " new " (covenant), occurring but once in the Old Testament, tliat wUicU A«cayKt\\— Greek, " that which is being antiquated," viz., at the time when Jeremiah spake. For in Paul's time, according to his view, the new had absolutely set aside the old covenant. The Greek for {Kaiae) New (Testament) implies that it is i. t., acacia. Not in the second temple, but in its stead was a stone basement (called "the stone of foundatiou"), three lingers high, pot—"golden," added in the LXX., and sanctioned by Paul, manna—An omer, each man'a daily portion. In 1 Kings 8. SI; 2 Chronicles 5. lU, it is said there was nothing in the ark of Solomon's temple save the two stone tables of the law put in by Moses. But the e.\pression that there was nothing then therein save the two tables, leaves the inference to be ilrawn that formerly there were the other things mentioned by the Uabbis and by Paul here, the pot of manna (the memorial of God's providential care of Israel) and the rod of AaroJ" the memorial of the lawful priesthood. Numbers 17. i, o, 7, of a different kind and supersedes the old: not merely recent {Greek, nea). Cf. Hosea 3. i, 5.
CHAPTER IX.
Ver. 1-28. Inferiouity of the Old to the New Covenant IN TUE Means of Access to God: The Bi.ood of Bulls AND Goats of no Heal Avail: The Blood of Chuist All-sufficient to Pukge away Sin, whence Flows our Hope of His Api-earino again for our Perfect Salvation. 1. Tlien -verily— Greek, " accordingly then." Resuming the subject from ch. 8. 5. In accordance with the command given to Moses, " the first covenant had," Ac. Iiad—not " has," for as a covenant it no longer existed, though i>,s rites were observed till the destruction of Jerusalem. ordluaiic»—of Divine right and Institution, service—worship, a worldly sanctuary— Orei:k, "its {lit., <Ae) sanctuary worlilly," mundane: consisting of the eh'ments of the visible world. Contrasted witli the heaveyily sanctuary. Cf. v. 11, 12, "not of this building," I). 21. Material, outward, perishing (however precious Us materials were), and also defective religiously. In V. 2-!>, "the worldly sanctuary" is discussed; in v.€, ifcc, the" ordinances of worship." The outer tabernacle the Jews believed, signified this world ; the Holy of holies, heaven. JoSEHHUS calls the outer, divided into two parts, "a secular and common place," answering to " the earth and sea;" and the Inner holiest place, the third pari, ap-
10). The expressions " before the Lord," Exodus IG. 32, and " before the testimony," Numbers 17. 10, thus mean, "IN the ark." "In," however, may be used here (as the corresponding i/t'i;rciti word) as to things attached to the ark as appendages, as the book of the law was (lut " in the side of the arii," and so the golden jewels ollered by the Philistines (1 Samuel G. 8). tables of tlic coveitunt—( Deuteronomy 9. 9; 10.2.) 5. over it—over "the ark of the covenant." clierubim—represeuling the ruling powers by which God acts In the moral ami natural world. See jny iVote, Ezeklel 1. G; 10.1. Hence sometimes they answer to the ministering angels; but mostly to the elect redeemed, by whom God shall hereafter rule the world and set forth His manifold wisdom : redeemed humaulty, combining in, and with Itself, the highest forms of subordl' unte creaturely life ; not angels. They stand on the :nei cyseat, and on that ground become the habitation of God, from which His glory Is to shine upon the world. They expressly say. Revelation o. 8-10, "Thou hast redeetn propriated to God and not acoc Bslble to men. ti. Defining "the worldly laueruaole " a talicrnacle—" the taberus,'' They are there distinguished from the angels, ami n»
4()0
TJ.e Sacrifices of the Law HEBREWS IX. far Inferior to that of Oirlst.
Bociated with the elders. They were of one piece with the mercy-seat, even as the Church is one with Christ: their sole standing is on tlie blood-sprinkled mercy-seat; they gaze down at it as tlie redeemed sliall for ever; tliey are "tlie habitation of God through the Spirit." of glory —The cherubim were bearers of the Divine glory, wlience, perliaps, they derive their name. The Slielinali, or cloud of glory, in wliicli Jeliovah appeared between tlie clierubini over the mercy-seat, tlie lid of tlie ark, is doubtless the reference. Thoi.uck thinks the twelve loaves of tlie «hew-bread represent ttie twelve tribes of the nation, pcesei Ued as a community before God consecrated to Ilini [just as in the Lord's Supper lielievers, tlie spiritual
Testament, for—" in reference to the existing time." The time of the temple uorship really belonged to tlie Old Testament, but continued still in Paul's time and thai of his Hebrew readers. "The time of reformation" (u. lOi stands in contrast to this, " the existing time;" tlioiigh, in reality, " the time of reformation," the New Testa ment time, was now present and existing. So "tlie age to come," is the phrase applied to the Gospel, because it was jjresent only to believers, and its fulness even to them is still to come. Cf. v. II, "good things to come." in which tabernacle, not time, according to the reading of the oldest MS.S. Or ira/isiae, " According to which" i)arabolic representation, or figure, w-rc— Greek, "are." gifts—unbloody oblations, could not Greek, "cannot:" are not able, hlin tliat did tlie service any worshipper. Tlie Greek is latreuein, serve God, which Lsrael, all partaking of the one bread, and becoming one bread and one body, present themselves befoie the Lord as consecrated to Him, 1 Corinthians 10. 16, 17J; the oil and light, the pure knowledge of the Lord, in wliich the covenant people are to shine [the" seven (lights), implying perfection]; the ark of the covenant, the symbol of God's kingdom in the old covenant, and representing God dwelling among His own; the ten commandments in is all men's duty; not leilourgein, to serve in a ministerial office, make perfect—perfectly remove the sense of juilt, and sanctify inwardly tlirough love, as pertaining to the coitseience—"in respect to tlie (inoral-religioii.s) consciousness." They can only reach as far as the outward flesh (cf. "carnal ordinances," v. 10, 13, 14). 10. Which — sacrifices, stood — consisted in [Alford] ; or, /iaj)e attached to them only things wliich appertain to llie use of foods, &c. The rites of meats, &o., go side by side with the sacrifices [Tiioluck and 'Wahl], cf. Colossians 2. tlie ark, the law as the basis of union between God and man; the mercy-seat covering the law and sprinkled witli the Idood of atonement for the collective sin of the people, God s mercy fiu Christ] stronger than the law; Ihe cherubim, the personified [redeemed] creation, looking down on the inercy-seat, where God s nieicy, and God's law, are set forth as the basis of creation, mercyseat Greek, " tlie propitiator}- :" the golden cover of the ark, on which was sprinkled the blood of tlie propitiatory sacrifice on tlie day of atonement ; the footstool of Jehov ah ; the meeting-place of Him and His people, we cannot—conveniently : besides what met the eye in the sanctuary, tliere were spiritual realities symbolized which
10. drinks—(Leviticus 10. 9; 11. 4.) Usage subsequentljto the law added many observances as to meats and drinks, washings—(Exodus 29. 4.) and carnal ordinances—One oldest MS., Syriac and Coptic, omit " and." " Carnal ordinances" stand in apposition to "sacrifices" (v. 9). Carnal (outward, at Tecting only the flesh) is opposed to spiritual. Contrast "flesh" with "conscience" {v. 13, 14). Imposed— as a burden (Acts 15. 10, 28) continually pressing lieav.y. nutil the time of reformation Greek, "the seasun of it would take too long to discuss in detail, our chief subject at present being the priesthood and the siwriftces. "Which" refers not merely to the chersbim, but to all the contents of tlie sanctuary enumerated, v. 2-5. 6. The use ma<le of the sanctuary so furnished by the high priest on the anniversary of atonement, ordained—arlanged. alvrays—twice at the least every day, for the morning and evening care of the lamps, and ot Tering of incense (E.\odus 30. 7, 8). went— Greek, "enter:" present rectifieaiion," when the reality should supersede the type (ch. 8. 8-12). Cf. "better," v. 23. 11. But—in contrast to "could not make . . . perfect" (v. 9). Christ—The Messiah, of whom all the prophets foretold ; not " Jesus'* here. From whom the " reformation" (d. 10), or rectifie.ation, emanates, wliicli frees from the yoke of carnal or<linances, and wliicli is being realized gradually now, and shall be perfectly in tlie consummation of " tlieage (world) to come." "Christ . . . High Priest," exactly answers to Leviticus 4. 5, "the priest tliat is anointed." an—rather, " having come forward (cf. ch. 10. 7, a diflferent Greek word, picturesquel.v presenting Him before us) as High Priest," The Levitical priests must tiierefore retire. Jtist as on tense. 7. once every yeai-—The tenth day of the seventh month. He entered within the veil on that day twice at leafit. Thus "once" means here ora the one occasion only. The two, or possibly more, entrances on tliat one day were regarded as parts of the one whole, not tvitluout blood—(Ch. 8. 3.) offvreA— Greek, " offers." errors— (Vree/f, "ignorances:" " Inadvertent errors." They might have known, as the law was clearly promulged, and they were bound to study it; so that their ignorance was culpable (cf. Acts 3. 17; Ephesians 4. 18; 1 Peter 1. U). Though •one's ignorance may mitigate one's punishment (Luke tlie day of atonement, no woi k was done, no sacrifice was offered, or priest was allowed to be in the tabernacle while the high priest went into the holiest place to make atonement (Ijcviticus Ifi. 17, 29). So not our righteousness, nor any otlier priest's sacrifice, but Clirist alone atones; and as the high priest before ol Tering incense had on common garments of a priest, but after it wore his holy garments of "glory and beauty" (Exodus 28.) in entering tlie holiest, so Christ entered tlie heavenly holiest In His glorified body, good things to come Greek, " the good things to come," ch. 10. 1; "better promises," ch, 8. 6; tlie "eternal inlieritance," r. 15; 1 Peter 1.4; the "things hoped for," 1*2. 48), it does not wliolly exempt from punisliiiient. 8. The Holy GIio8t—Moses himself did not coinpreliend the typlcjU meaning (1 Peter 1. II, 12). signifying-by the typical exclusion of all from the holiest, save the high priest once a year, the holiest of all—heaven, the antitype, the tlrst taheriiacle—the anterior tabernacle, representative of the whole Levitical system. WItile il {Ihn cli. 11. 1. by a tabernacle—Joi ned with " He entered."
Translate, " Through the . . . tabernacle" (of which we know). [Alkokd.] As the JewLsh high priest passed through the anterior tabernacle into the holiest place, so first tabernairle, and that which represents the Levitical system) as yet ''has a standing" (so tilie Greek, i. e., has continuance: lasts), the way to heaven (the antitypical "holiest place") is not yet made manifest icl. ch. 10. ly, 20). The Old Testament economy is represented by the holy
Clirist passed through heaven into the inner abode of the unseen and unapproachable God. Thus, "the tabernacle" here is the heavens through which He pa.ssed (Note, ch. 4. place, the New Testament economy by the Holy of holies. Redemption, liy Christ, has opened the Holy of holies
14). But " tlie tabernacle" is also Ihe glorified body of Christ (Note, ch. 8. 2), "not of this building" (not of the niero natural "creation, l)Ut of the spiritual antl heavenly, <Ae new o eation"), the Head of the mystical body, the Cliiirdi.
(access to heaven by faith now, ch. 4. Ifi; 7. 19, 2o; 10. 19, 22; by sight hereafter, Isaiah 33. 21; Revelation 11. 19; 21. 2, 3) to all mankind. The Greek for " not yet ' (??« jio] refers to the mliid of the .Spirit: the Spirit intimating that mfii should not think the way was yet opened. [Tittmaxn.] The Greek negative, ou po, would deny the f<icl objecllvely; me po, denies the thing subjectirely. 0. Which — "The which," viz., anterior tabernacle: "as being which was," Ac. [Ai-kokd.] Hf;nre— Greek, "parable;" a parabolic setting forth of the charade-^ of the Old
Throiirjh tiiis glorified body He passes into tlie heavenly holiest place (v. '24), the immaterial, unapproachable presence of God, where He intercedes for us. flis glorified body, as tlie meeting-place of God and all Christ's redeenu'd, and the angels, answers to the heavens through which He passed, and passes. His body is opposctl to the tabernacle, as His blood to the blood of goats, itc. grcuict 461
The Sacrificen of the Law HEBREWS IX. Jar Inferior to that of CJiitst. carnal, as an instrument of the Hebrew polity, God, their King, accepting, in minor offences, expiatory victims instead of the sinner, otherwise doomed to death ; spiritual, as Ihe shadow of good things to come (ch. 10. 1). Tlio spiritual Israelite derived, in partaking of these legal rights, spiritual blessings not flowing from them, but from the great antitype. Ceremonial sacrifices released from temporal penalties aud ceremonial disqualifications ; Christ's sacrifice releases from everlasting penal-
—as contrasted with the small dimensions of the earthly anterior tabernacle, more perfect—Effective in giving pardon, peace, sanctification, and access to closest communion with God (cf. V. 9; ch. 10. 1). not made wltli hands—bnt by the Lord Himself (ch. 8. 2). la. Neither— "Nor yet." by—" through ;" as the means of His approach, goats . . . calves—Not a bullock, such as the Levitical high priest offered for himself, and a goat for the people, on the day of atonement (Leviticus 16. 6, 15), ties (v. 12), and moral impurities on the conscience disqualifying from access to God (v. 14). The purification of the/?esA (the mere outward man) was by "sprinkling;" the washing followed by inseparable connection (Numbers
3/ear 6y 2/ear, whence the plural is used, goats . . . calves. Besides the goat offered for the people the blood of which was sprinkled before the mercy-seat, the high priest led forth a second goat, viz., the scapegoat ; over it he confessed the people's sins, putting them on the head of the goat, and sent as the sin-bearer into the wilderness out of sight, implying that the atonement eflfected by the goat sin offering (of which the ceremony of the scapegoat is a part, and not distinct from tlie sin offering) consisted in the transfer of the people's sins on the goat, and tlieir consequent removal out of sight. Tlie translation of sins on the victim usual in other expiatory sacrifices being omitted in the case of the slain goat, but employed In the case of the goat sent away, proved the two goats were regarded as one offering. [Archbishop Magee.] Christ's death is symbolized by the slain goat; His resurrection to
19. 19). So justification is followed by reneiving. 14. offered himself— The voluntary nature of the offering gives it especial efiicacy. He "througli the eternal Spirit," i.e.. His Divine Spirit (Romans 1. 4, in contrast to His " flesli,"
V. 3; His Godhead, 1 Timothy 3. IG; 1 Peter 3. 18), "His inner personality" [Alford], which gave a free consent to the act, offered Himself. Tlie animals ofl'ered had no spirit or will to consent in the act of sacrifice ; they were offered according to the law ; they had a life neither enduring, nor of any intrinsic efl Scacy. But He from eternity, with His Divine and everlasting Sjnrit, concurred with the Father's will of redemption by Him. His offering began on tlie altar of the cross, and was completed in His entering the holiest place with His blood. The etci-nity and infinitude of His Divine Spirit (cf. ch. 7. 16) gives eternal ("eternal redemption," v. 12, also cf. v. 15) and infinite merit to His offering, so that not even the infinite justice of God has any exception to take against it. It was "through His most burning love, flowing from His eternal Spirit," that He offered Himself. [CEcolampadius.] without spot—the animal victims had to be without outward blemish ; Clirist on the cross was a victim inwardly and essentially stainless (1 Peter 1. 19). purge— purify from fear, guil*, alienation from Him, and selfishness, the source of dead ivorks (v. 22, 23). your—The oldest MSS. read "our." T'M?(7ate, however, supports English Version reading, conscience—moral religious co;i«cioi(*)ieM. ilcad works—all works done in the natural state, wliich is a state of sin, are dead ; for they come not from living faith in, and love to "the living God" (ch. 11. 6). As contact with a dead body defiled ceremonially (cf. the allusion, " ashes of an heifer," v. 13), so dead works defile the inner consciousness spiritually, to so as to serve. The ceremonially unclean could not serve God in the outward communion of His people ; so the unrenewed cannot serve God in spiritual communion. Man's works before justification, however lifelike they look, are dead, and cannot therefore be accepted before the living God. To have offered a dead animal to God would have been an insult life by the living goat sent away. Modern Jews substitute in some places acock for the goat as an expiation, tlie sins of the offerers being transferred to tlie entrails, and exposed on the house-top for the birds to carry out of sight, as the scapegoat did; the Hebreiv for man and cock being similar, Gebher. [Buxtorf.] by—" througli," as tlie means of His entrance; the key unlocking the heavenly Holy of holies to Him. The Greek is forcible, " through THE blood of His own" (cf. 23). once—"once for all." having obtained—having otitained ; iiV., "found for Himself," as a thing of insuperable difficulty to all save Divine Omnipotence, self-devoting zeal, and love, to find. The access of Christ to the Father was arduous (cli.
5. 7). None before had trodden the path, eternal—T!ie entrance of our Redeemer, once for all, into the heavenly holiest place, secures eternal redemption to us; whereas t!ie Jewish high priest's entrance was repeated j'ear by year, and the effect temporary and partial, " On redemption," cf. Matthew 20. 28; Ephesians 1. 7; Colossians 1. 11
1 Timothy 2. 5; Titus 2. 14; 1 Peter 1. 19.
13-28. Proof of, and Enlargem f.nt on, the " Eternai, Redemption" mentioned, v. 12. For His blood, offered by Himself, purifies not only outwardly, as the Levitical sacrifices on the day of atonement, but inwardly unto tlie service of the living God (u. 13, 14). His deatli is the inaugurating act of the new covenant, and of the heavenly sanctuary (v. 15-23). His entrance into the true Holy of holies is tlie consummation of His once for all ottered sac- (cf. Malachi 1. 8), much more for a man not justified by Christ's blood to otter dead works. But tliose purified by* Christ's blood in living faith do serve (Romans 12. 1), and shall more fully serve God (Revelation 22, 3). living God —therefore reciuiring living spiritual service (John 4. 24). rifice of atonement (v. 21, 2(i); henceforth. His I'eappenrance alone remains to complete our redemption {v. 27, 2S). 13. if—as we know is the case; so the Greek indicative means. Argument from the less to tlie greater. If the blood of mere brutes could purify in any, liowever small a degree, how much more shall inward purification, and complete and eternal salvation, be wiouglit by the blood of Christ, in whom dwelt all the fulness of the Godliead 7 aaliesof an heifer-(Numbers 19. lG-18.) The type is lull of comfort for us. Tlie water of separation, made of the ashes of the red heifer, was the provision for removing ceremonial defilement whenever incurred l>i/ contact wilh
1.5. for this cause—llecanse of the all-cleansing power of His blood, this fits Him to be Mediator (ch. 8. (i, ensuring to both i>arties, God and ns, the ratification) of the new covenant, which secures botli forgiveness for the sins not covered by the former imperfect covenant or testament, and also an eternal inheritance to tlie called, by means of death—ratlier, as Greek, " iXeath having talien place." At the moment that His death took place, the necessary elfect la, " the called receive the {fulfilment of the) promise" the dead. As she was slain without the camp, so Christ (cf. ch. 13. 11 ; Numbers 19. 3,4). The ashes were laid by lor constant use; so the continuaUy cleansing ettocts of (so Luke 21. 49 uses "promise;" ch. 6. 15; Acts 1. 4); that moment divides tlie Old from the New Testament. Tlie " called" are the elect " heirs," " partakers of the heavenly calling" (ch. 3. 1). redemption of . , . transgression*
Clirlst's blood, once for all shed. In our wilderness lourney we are continually contracting defilement l)y contact with the spiritually dead, and with dead works, and need tlierefore continual application to I he antllyp-. . . under . . . first testanient-the transgressions of all men Uom Adam to Christ, first against the i)rlinltlve revelation, then against the revelations to the patriarchs, then against the law given to Israel, the representative people of the world. The "first testament" thus Includes the whole ]>erlod from .\dam to Christ, and not merely that of the covenant with Israel, which was a concentrated representation of the covenant made with (or the first testa-
Ical life-giving cleansing blood of Christ, whereby we are afresh restored to peace and living conimunloii with God ill the lieavenly holy place, tlie unclean- (.'rcc/L, " those (Inflled" on any particular occasion, puvifyin^—drcck, "purity." tlie flesh-tlieir efft-ct In thetnselves extended no further. Tlie law had a carnal and a spiritual aspect
The Sacrifices of the Law HEBREWS IX.
' far Infei ior to thai of Chriu. meni given to) mankind by sacrifice, down from the fall to /ademption. Before tlie inheritance b;/ the New Testament wherewith the testament is primarily sealed. It Is true the heir is ordinarily the successor of him who dies and so ceases to have the possession. But in tliis case Christ comes to life aga'n, and is Himself (including all that He hath), in the power of His now endless life. His people's Inheritance ; in His being Heir (ch. 1. 2), they are heirs. 17. after— (it., " over," as we say " upon the death of the testators ;" not as Tholuck, " on the condition that slain sac- (for liere tlie idea of the " inheritance," following as the r38ult of Christ's "death," being introduced, requires llie Greek to be translated testament, as it was before covenant) could come in, there must be redemption of (i. e., deliverance from tlie penalties incurred by) tlie transgressions committed under the first testament, for tlie propitiatory rifices be there," which the Greek hardly sanctions, otherwise—"seeing that it is never availing." [Alford.] Bengel and Lachmann read with an interrogation, "Since, is it ever in force (surely not) while the testator liveth?" 18. Whereupon—ratlier, "Whence," dedicatea —"inaugurated." The Old Testament strictly and formally began on that day of inauguration. " Where the disposition, or arrangement, is ratified by the blood of another, sacrifices under the first testament reached only as far as removing outward ceremonial defilement. But in order to obtain the inheritance which is a reality, there must be a real propitiation, since God could not enter into covenant-relation with us so long as past sins were unexpiated ; Romans 3. 24, 2.5, "a propitiation . . . His righteousness' for the remission of sins that are past." the promise—to Abraham, miglit— GreeA:, "may receive," which previously they could not (ch. 11. 39, 40). 16. A general axiomatic trutli ; it is "« testament ;" not tlie iestamt-nt. The testator must die before his testament takes effect (t). 17). This is a common meaning of the Greek noun dialhece. So in Luke 22.29, "I appoint (by testamentary disposition ^tlie cognate Greek verb diatitliemal) unto you a kingdom, as my Father hath appointed unto me." The need of death before the testamentary appointnient takes effect, holds good in Christ's relation as man to us; of course not in God .$ relation to Chri»t. be lit., "be borne;" "be involved in the case;" be inferred: or viz., of animals, which cannot make a covenant, much less make a testament, it is not strictly a testament ; wliere it is ratified by the death of him thp.t makes the arrangement, it is strictly, Greek dlathece, Hebrew berilh, taken in a wider sense, a testament" [Bengel]; thus, in i'. 18, referring to the old dispensation, we may translate, " the first (covenant);" or better, retain "the first (testament)," not tliat the old dispensation, regarded by itself, is a testament, but it is so when regarded as the tyjncal representative of the new, which is strictl}' a Testament. 19. Fot—Confirming the general truth, v. 16. spokeiii . . . according to the law—strictly adhering to every direction of " tlie law of commandments contained in ordinances " (Ephesians 2. else, "be brought forward in court," so as to give effect to the will. Tliis sense (testament) of the Greek dialhece here does not exclude its other secondary senses in the other passages of the New Testament: (1.) a covenant between 15). Cf. Exodus 21. 3, " Moses told the people all the words of the Lord, and all the judgments : and all the people answered with one voice," &c. the blood of calves Greek, " the calves," viz., those sacrificed by the " young men " whom he sent to do so (Exodus '24. 5). The "peace offerings" there mentioned were " of oxen" (LXX., tJiio parties ; (2.) an arrangement, or disposition, made by God alone in relation to us. Thus, Matthew 26. 28 may be translated, " UXooCL of the covenant;" for a testament does not require blood shedding. Cf. Exodus 24. 8 (covenant), which Christ quotes, though it is probable He included in sense " testament" also under the Greek word diathece. (comprehending both meanings, "covenant" and "testament"), as this designation strictly aiid properly applies to the new dispensation, and is rightly applicable to the old also, not in itself, but when viewed as typilying the new, which is properly a testament. Moses (Exodus 21. 8) speaks of the same thing as [Christ and] Paul. Moses, by the term " covenant," does not mean aught save one concerning giving the heavenly inheritance typified by Canaan after the death of the Testator, which he represented by the sprinkling of blood. And Paul, by the term " testament," does not mean aught s.ave one having conditions attached to it, one which is at the Vime a, covenant [PoLi, Synopsiny, the conditions are fulfilled by Christ, not by us, except that we must believe, but even this God works in His people. Tholucic explains, as elsewhere, "<yrvenant , . . covenant . . . mediating victim ;" thenire.?- ' little calves'), and the "burnt offerings" were probably (though this is not specified), as on the day of atonement, goats. The law in Exodus sanctioned formally many sacrificial practices in use by tradition, from the primitive revelation long before, with water—Prescribed, though not in Exodus 21., yet in otlier purifications, as ex. gr., of tlie leper, and the water of separation which contained the ashes of the red heifer, scarlet wool, and hyssop-Ordinarily used for purification. Scarlet or crimson, resembling blood : it was thought to be a peculiarly deep, fast dye, whence it typified sln(i\''ote, Isaiali 1. 18). So Jesus wore a scarlet robe, the emblem of the deep-dyed sins He bore ora Him, though He had none in Him. Wool was used as imbibing and retaining water; the hyssop, as a bushy, tufty plant (wrapt round with tlie scarlet wool), was used for sprinkling it. The wool was also a symbol of purity (Isaiah 1, 18). Tlie Hyssopus officinalis grows on walls, with small lancet-formed woolly leaves, an inch long, witli blue and white flowers, and a knotty stalk about a foot higli. sprinkled . . . the book—uiz., out of wliicli he had read " every precept :" the book of the testament or covenant. This sprinkling of the book is not mentioned in Exodus
CK.'ine is used of the victim personified, and regarded as mediator of the covenant; especially as in the new covenant a MAN (Christ) took the place of the victim. The covenanting parties used to pass between the divided
24. Hence Bengei, translates, " And (having taken) the book itself (so Exodus 24.7), he both sprinkled all the people, and (v. 21) moreover sprinkled the tabernacle." But the GJ-eefc supports English Version. Paul, by inspiration, supplies the particular specified liere, not in E.\odus part-s of the sacrificed animals; but, without reference to this rile, the need of a sacrifice for establishing a covenant suff eiently explains tliis verse. Others, also, explaining the Greek as " covenant," consider that the death of the sacrificial victim represented in all covenants the death of both yinrties a,s tmalterably bound to the covenant. So in the redemption-covenant, the death of Jesus symbolized the death of God (?) in the person of the mediating victim, and the death of man in the same. But the expression is not "there must be the death of both parties making the covenant," hnt singular, "of Him who made (aorist, past time; not 'of Him making') the testament."
24. 7. The sprinkling of the roll (so the Greek for " book") of the covenant, or testament, as well as of the people, implies that neither can the law be fulfilled, nor the people be purged from their sins, save by the sprinkling of the blood of Christ (1 Peter 1. 2). Cf. i'. 33, which shows that there is somethingantitypical to the Biblein heaven itself (cf. Revelation 20. 12). The Greek, "itself," distinguishes the book itself from the " precepts" in it whicli he "spake." ao. Exodus 24. 8, "Behold the blood of tlie covenant, which the Lord has made with you concerning
A.liiO, it is "death," not " sacrifice" or "slaying." Plainly, the death is supposed to be pcmt (aorist, "made"); and the fact of the death Is brought (Greek) before court to gl>'e effect to the will. These requisites of a will, or teetament, concur here: 1. A testator; 2. heirs; 3. goods; all these words." The change is here made to accord with Christ's inauguration of the new testament, or covenant, as recorded by St. Luke 22.20, "Tills cup (is) the new testament in my blood, which Is shed for you:" the only Gospel in which the "is" has to be supplied. Luke was Paul's companion, which accounts for the cor-
4. the death of the testator; 5. the fact of the death hri ught forward in court. In Matthew 28. 28 two ot her requlcltes appear: witnesses, the disciples; and a seal, the acrament of the Lord's .-jupper, the sign of His blood
4G3
The Saci'ijices of the Law IIEBEF.WS IX. far Inferior to that of Christ, respoiuleiice, as here too "is"' has to be supplied, testnnn-Ht—(Xote, V. 16, 17.) The Greek diathcce means both testament and covenant: the term " covenant" better suits.sacrifices. It, though but one, is manifold in its effecta and applicability to many. 34:. Kesuniplion more fully of the tliought, "He entered in once into the holy place,"
V. 12. He has iu v. 13, li, expanded the words " by His own blood," V. 12; and in v. 15-23, he has enlarged on "an High Priest of good things to come." not . . . iikto . . . Itoly places made Avitli Ikands—as was the Holy of holies in the earthly tabernacls (.note, v. 11). figures—copies "of the true" holiest place, heaven, the original archetype (ch. 8. 5). into Ikea-ven itself—tlie immediate presence of the invisible God beyond all the created heaveu.s, through which latter Jesus passed (note, ch. i. U; 1 Timothy 6. 16), now—ever since His ascension in the present economy (cf. tlie old dispensation, though the idet. testament is included, for the old was one in its typical relation to the new dispensation, to wliich the term " testament ' is belter suited. Clirist has sealed the testament wi Lli His ooorf, of which the Lord's Supper is the sacramental sign. The testator was represented l)y the animals slain in the old dispensation. In both dispensations the inlieritance was bequeathed: in the new by One who has come in person and died; in the old by the same one, only typically and ceremonially present. See Alfokd's excellent jVote. enjoined unto you commissioned me to ratify in relation to you. In the old dispensation tlie condition to he fulfilled on the people's part is implied in the woids, EKodus 21. 8, " (Lord made with you) concerning all these r. 26). to appear—TO PRESENT Hjjiself; Greek, "to be made to appear. ' Mere man may have a vision through a medium, or veil, as Moses had (Exodus 33. 18, 20-23). Christ alone beholds the Father without a veil, and is Hia perfect image. Through seeing Him only can we see the Father, in tike presence of God Greek, "to the face of God." The saints shall hereafter see God's face in Christ (Revelation 22. -!): the earnest of which Is now given (2 Corinthians 3. IS). Aaron, the Levitical high priest /or the people, stood be/ore the ark ami only saw the c/o(((i, the synil>ol of God's glory (Exodus 28. 30). for us—in our behalf as our Advocate and Intercessor (ch. 7. '25; Komans S. ii ords." But here Paul omits this clause, as lie'includes the fulfilment of this condition of obedience to "all these M'ords'' in the new covenant, as part of God's promise, in ch. 8.5 10, 12, whereby Christ fulfils all for our justification, a id will enable us by putting His Spirit in us to lultil all in our now progressive, and finally complete sanclitication. 31. Greek, "And, moreover, in like man- 'iter." 'She sprinkling of the tabernacle witli blood is added
31 ; 1 John '4 1). " It is enough that Jesus sliould shoiv Himl)y inspiration here to the account in Exodus 30. 2.5-30; lO. tl, 10, which mentions only Jloses' anointing the tabernacle and its vessels. In Leviticus 8. 10, 15, 30, the sprinkling of blood upon Aaron and his garments, and upon his sons, and upon the altar, is mentioned as well as the anointing, so that we might naturallj' infer, as Josephus nas distinctly stated, that the tabernacle and its vessels were sprinkled with blood as well as being anointed: iycvilicus 16.16,19, 20," 33, virtually sanctions this inference. The tabernacle and its contents needed purification (2 Chronicles 2U. 21). 33. almost—to be joined with "all things," viz., almost all tilings under the old dispensation. Tbe exceptions to all things being purijied by blood are, Exodus 19. 10; Leviticus 15. 5, Ac. ; 16.26,28; 22. 6; 2^umbers 31. 22-21. -witliout— Gret'A-, "apart froni." sUcil- (Uug of blood — ,s7i((/ in the slaughter of the victim, and poured out at the altar subsecjuently. The j)oi«-i)isr Old of the blood on the altar is the main part of tlie sacrifice (Leviticus 17. 11), and it could not have place apart from the previous shedding of tlie blood in the slaying. Paul has, perhaps, in mind hero, Luke 22. 20, •"This cup Is the new testament in niy blood, which is shed for you." Is Greek, " takes place :" conies to pass, reuilsision — of sins: a favourite expression of Luke, Paul s companion. Properly used of remitting n debt (.Matlhew 6.12; IS. 27, 32); our sins are debts. On the Irulh here, cf. Leviticus 5. 11-13, an exception because of )M)vcrty, conlirming the general rule. 33. pntlerns—" the suggestive representations;" the typical copies (\ot.e, di. self jor us to the Father: the sight of Jesus satisfied Gort In our behalf. He brings before the face of God no oU'ering which has exhausted itself, and, as only suflicing for a time, needs renewal; but He himself is in person, by virtue of the eternal Spirit, i. e., the imperishable lite of His person, now .and for ever freed from death, our eternally present oflering before God." [Delitzsch in AlKoun.] 35. As in v. 21, Paul said, it was not into the typical, but the true sanctuary, that Christ is entered ; so now he says, that His sacrifice needs not, as the Levitical sacrifices did, to be repeated. Construe, " xCor yet did He enter for tills purpose that JJe 7nay offer Himself often," i. c., present Himself in the presence of God, as the higb priest does (Paul uses the lircsont tense, as the legal service was then existing), year by year, on the day of alonemcnt, entering the Holyof holies. •wit\\—lit., " in." blood of olikers not his oicn, as Clirist did. 30. tlkeu—in tliat case, ikkust . . . Have suifered—rather as Greek, "It would have been necessary for Him often to sutt'er." In order to "oiler" (v. 25), or present Himself often before God in the heavenly holiest place, like the legal high priests making fresh renewals of this high priestly function. He would have had, and would liave often to sul Ter. llxa oblation oi Himself betore God was once for all (i. e., the bringing in of His blood into tlie heavenly Holy of holies), and therefoi e the preliminary *i(^V') (»(; was once for all. sikkce tike fouikdntiokk of the >vorld—The continued sins of men, from tlicir first crealiou, would entail a continual suH'ering on eartli, and coiiseiiueiit olilalion of His blood in the luvivenly lu)liest place, since the fovnda/ion of the Horld, it tlie one oblation "in the fulness of time" were not sulliciellt. PlllLO, t/c jl/ou., p. 6.37, shows that the high priest of the Hebrews ollered sacrifices for the wliole human race. "If there had been greater elticacy ill the repetition of the ol)latiou, Clirist necessarily would not have been so long promised, but would have been sent imnu'diately alter the foundation of the world
S. 5). tilings in tlic heavens—the heavenly tabernacle and tiie tilings tlieroin. ]iui-lfled tvillt tikese— with the blood of bulls and goals. Ueaveiily likings Ukeikknelves—the archetypes. ]\Ian's sin had introduced an element of disorder into the relations of God and His lioly angels in respect to man. The purijiealion removes this element of disorder, and changijs God's wrath against man in lieaven (designed to be the place of (iod's revealing His grace to men and angels) into a smile of l econcillation. Cf. " peace in heaven" (Luke 10. 38.) " The uncreated heaven of God, though in Itself untroubled to sutler, and oiler Himself at successive periods." (tiuo Tuus.j ikow—as the case is. once— for all; without need of renewal. Home's fiction of an unhloody sacrifice in the mass, contradicts her assertion that the bloodof Clirist light, yet needed a purification in so far as the light of love was obscured by the fire of wrath against sinful man." is present In the wine; and alsoeoulules her assertion that the mass is propitiatory; tor, it unbloody, it caiiiiol be propitiatory ; for willioid slunliling of blood there is no remission (r. '22). Moreover, the expression "once" fur all
I i)Kl,l'rzscn in Alfoud.J Contrast Ucvelation 12. 7-10.
Christ's atonement had the elh'ct also of casting Satan out of heaven (Luke 10. IH; .lolin 12. 31; cf. ch. 2. 11). Christ's body, the true tabernacle {notes, ch. 8. 2; 9. 11), as l)earlng our imputed sin (2 tjorlnthians 5. 21), was consecrated here, and In v. 28, and cli. 10. 10, 12, proves the falsity of her view that there Is a contlnually-repeateil olleriug of (.lohn 17. J7, 19) and purified by the shedding of His blood (;hrist In the Eucharist or mass. Tlic otleriiig of Clirist was a thing once done that It might be thought of for ever to be the ineetlug-placo of God and man. saei-idee—Tlio plural Is used in expressing the general i)roposlt Ion, Ibougli strictly referring to the one sacrifice of Christ once for all. Paul Implies, that Ills one sacrillce, by its (Note, cf. ch. 10. 12). in the eikd of the world— (/irct "al the consnniniallon of the ages;'' the winding up of all the previous ages from the foun Uatloii of the world; to be toitiiatchloss excelloucy, Is equivalent to the Levltlcal many
4G4
J%e Once offered Sa.'rifice of Christ. HEBREWS X. The Weakness of Ike Law Saa iflces. lowfid by a new age (ch. 1. 1, 2). The last age, beyond which nc) further age is to be expected before Cluisfs speedy second coming, wliicli is tlie complement of the first to His second eonring; His iiingly office shall be fully manifested at, and after. His second coming.
CHAPTER X. first r;oming; lU., " tlie ends of the ages;" Matthew 2S.20 is Hi., "the tonsummation of l/ic aye," or world (singular; not as here, plural, ays). C'f. "the fulness of times," Kpliesiaiis 1. lu. appeavetl—Greek, " been manifested" on earth (1 Timothy ;l l(j; 1 I'eter 1. 2i)). Enc/llsh Version has coafounded three disiinct Greek verbs, by tran.ilaliny all
Ver. 1-39. Conclusion of the Foregoing AnotrMENT. The Yearly Recukuing Law Sacrifices cannot Perfect THE 'WoilSIIIl'PER, HUT CHRIST'S ONCE-FORALi, Offering can. Instead of the daily ministry of the Levitical priests, Christ's service is perfected by the one alike, v. 21, 20, 2-^, "appear." But, in i\ 21, it is " to present Himself," D(z., be/ore God in the heaven/}/ saneluary ; in v. sacrifice, whence He now sits on the right hand of God aa a Priest-King, until all His foes shall be subdued unto Him. Thus the new covenant (ch. 8. 8-12) is inaugurated, whereby the law is written on the heart, so that an offering for sin is needed no more. Wherefore we ought to draw near tlie Holiest in firm faith and love; fearful of the awful results of apostasy ; looking for the recompense
26, "been manifested" on earth: in v. "shall be seen" by all, and especially believers, put away— abolish; doing away sin's power as well by delivering men from its guilt and penalty, so that it should be powerless to condemn men, as also from ils yoke, so that tliey shall at last sin no more. sij»—Singular number; all the sins of men of every age are regarded as one ma-at laid on Christ. He hath not only atoned for all actual sins, but destroyed to be givii at Christ's coniing. 1. Previously the oneness of Christ's ottering was shown ; now is shown its perfection as contrasted with the law sacrifices, having—Inasmuch as it has Init " the shadow, not the very image," tin itself. John 1. 29, " Heboid tiie Lamb of God that taketh away tlie sin (not merely the sins: singula!', not plural ) of the world." l»y s-icrillee of Mniavlf— Greek, "by i.e., not the exact likeness, reality, and full revelation, such as the Gospel has. Tlie "image" here means the archetype (cf. ch. !). 21), tlie original, solid image fHENGEi,] roali/.ing to us those heavenly vei ities, of whicli the law furnished hut n shadowy outline before. Cf. 2 Corinthians (tlirough) /f(,?o«'rtsacritice ;" not by " blood of others" (v. 2^5). Alfoki) loses thiseonlrast in triuihi/inr/, " By hin sacrifice." 27. OS—inasmuch as. it ii$ nppoiied-d Greek, "\t is laid up (as our appointed lot),'" Colossians 1. 5. The word "appointed" (so Hulirew " Seth" means) fn the ease of man, answers to "anointed" in the case of Jesns; therefore "the Christ," ). e., the anointed, is the title here given designedly. He is the representative man; and there is a strict correspondence between the history of man and that of the iSon of man. The two most solemn
3. 13, 14, 18; the Gospel is the very setting'forth by the Word and Spirit of tlie heavenly realities themselves, out of which it (the Gospel) is constructed. So Alford. As Christ is "the express imaf/e (Greek, impress) of the Father's person" (ch. 1. 3), so the Gospel is the heavenly verities themselves manifested b.y revelation—</ie heavenly very archetype, of which the law was drawn as a sketch, or outline CQpy (cli. 8.5). The law was a continual procesr' of acted prophecy, proving the Divine design that itscjunterparls should come; and proving tlie truth of ( osa counterparts when they came. Thus the imperff.;'. and contrnued expiatory sacrifices before Christ foretj; L, ano now prove the reality of, Christ's one perfect ant'.ypical expiation, good things to come—(ch.9. 11)—beli.ruging to " the world (age) to come." Good things in part made present by faith to the believer, and to be fully realized hereafter in actual and perfect enjoyment. Lessing says, "As Christ's Church on earth is a prediction of the economy of the future life, so the Old Testament economy is a prediction of the Christian Church." In relation to the temporal good things of the law, the spiritual and eternal good things of the Gospel are "good things to come." Colossians 2.17 calls legal ordinances "the shadow," and Christ "the body." never—at any time(ii. 11). with tliose sacrifices—rather, " with tte .same sacrifices, year by year —This clause in tlie Greek refers to the whole sentence, not mereljto the words "which they the priests offered" (Greek, "offer"). Thus the sense is, not as English Verfacts of our being are here connected with the two most gracious tiuths of our dispensation, oui' deAth and juilgment answering in parallelism to Christ's first coming to die for us, and His second coining to consummate our salvation, once—and no more, nfitcr this t!ie judgment viz., at Clirisfs appearing, to which, in i'. 2$, "judgment" in this verse is parallel. Not "after tliis comes the heavenly glory." The intermediate state is astateof joycus, or else agonizing and fearful exjieetation of "judgment;" after tiie judgment comes the full .and final state of joy, or else woe. 28. Clirist— G-'rce/.-, "the Christ ;" the representative Man; representing all men, as the first Adam did. once oflcred—not" often," r. 25; just as "men," of whom He is the representative Head, are appointed by God once to die. He did not need to die again and again for each individual, or each successive generation of men, for He represents all men of every age, and therefore needed to die but once for all, so as to exhaust the penalty of death incurred by all. He was offered by the Father, His own " eternal Spirit" (v. 14) concurring ; as Abraham spared not Isaac, but otfered him, the son himself nnresistingl.v submitting to the father's will (Genesis 22). to bear the sins—Referring to Isaiah .58. 12, " Ho bare the sins of many," viz., on Himself; so " bear" means, Leviticus 24. 15; Numbers 5. 31 ; 14. 31. The Greek is lit. to bear up sion, but, Ihe law year by year, by the repetition of the same sacrifices, testifies ils inability to perfect the worshippers, viz., on the YEARLY daj/ of atonement. The " daily" sacrifices (1 Peter 2. 21). "Our sins were laid on Him. When, there-.are referred to, v. II. continually— Grecfc, "coiitinuousfore, He was lifted up on the cross, He bare up our sins along with Him." [Bengel.J many—not opposed to all, but to few. He, the One, was offered for many; and that once for all (cf. Matthew 20. 2S). appear—rather, as Greek, "be seen." No longer in the alien " form of a servant," but in His own proper glory, without—apart from . . . separate from . . . "sin." Not bearing the sin of many on Him as at His first coming(even then there was no sin In Him). Thatsin has Ijeen at His first coming once for Ij'." Implying that they offer a toilsome and ineffectual "continuous" ronnd of the "same" atonement-sacrificeii reciirriny "year by year." perfect— fully meet man's needs as to justification and sanctiflcation (Note, ch. 9. 9). coiners thereunto — those so coming unto God, viz., tht) worshippers (the whole people) coming to God in the person of their representative, the high priest. 2. For—If the law could, by its sacrifices, have perfected tliewoishippers. they — the sacrifices, once purged — if tliey were once for all cleansed (ch. 7. 27). conscience — "can' sciousncss of si n" (ch . 9. 9). 3. But—So far from tliose sacriall taken away, so as to need no repetition of His sin offering of Himself (u. 28). At His second coming He shall have no more to do with sin. look for him wit/i waiting expectation even un'o the end (so the Greek). It is Iransloled "wait for" in Romans 8. 19, 23; 1 Corinthians 1. 7, which fices ceasing to be offered (v. 2). in, &c.—in the fact of their being offered, and in the course of their being offered on the day of atonement. Contrast f. 17. a remembrance— a recal Ving to mind by the high priest's confession, on the day of atonement, of the sins both of each past year and see. unto Bulvallon—to bring in completed salvation; redeeming then the body which is as yet subject to the bondage of corruption. Hence, in Phillppians 3. 20 he says, " we look for the SAViotrit." Note, Christ's prop/ietof all former years, proving that the expiatory sacrifices of former years were not felt by men's consciences to have fully atoned for former sins; in fact, the expiation and remission were only legal ar'' typical (i'. 4, 11). The 4Go ical ol Bce, as the Divine Teaeh(v, was especially e.xercised during His earthly ministry ; His priestly is now from His
HEBREWS X.
i',7€ Wi'skness of the Law Sacrifices.
God has no Pleasure in Burnt Offerings.
Colossians 1.22. More probably "opened mine ears." means opened mine inward ear, so as to be attentively obedient to wliat God wills me to do, viz., to assume the body He has prepared for me for my sacrifice, so Job, Margin, 33. 16; 80. 10 (doubtless the boring of a slave's ear was the symbol of mieh willing obedience); Isaiah 50.5, "Tlie Lord God hath opened mine ear," i.e., made meofce-
Gospel remission, on tlie contrary, is so complete, that sins are " remembered no more" {v. 17) by Goci. It is unbelief to "forget" this once-for-all purgation, and to fear on account of " former sins" (2 Peter 1. U). The believer, once for all bathed, needs onlj' to "wash" his hands and "feet" of soils, according as he daily contracts them, in Christ's blood (John l:S. 10). 4. For—Reason why, necessarily, there is a continually recurring " rememl)rance of Sins" in the legal sacrifices (d. 3). Typically, "the blood of bulls," &c., sacrificed, had power; but it was only in virtue of the power of the one real autitypical sacrifice of Christ; they had no power in themselves; they were not the instrument, of perfect vicarious atonement, but an exhibition of the need of it, suggesting to the faitliful Israelite tlie sure hope of coming redemption, according to God's promise, take away—"take off." The Greek, v. dieri Hii attentive as a slave to bis master. Others somewhat similarly explain, " Mine ears hast tliou digged," or "fashioned," not with allusion to Exodns 21. 6, but to the true office of the ear—a willing, submissive attention to the voice of God (Isaiah 50. 4, .5). The forming of the ear implies the preparation of the body, i. e., the incarnation this secondary idea, really in the Hebrew, thongli less prominent, is the one which Paul uses for his argument. In either explanation the idea of Christ taking on Him the form, and becoming obedient as a servant, is implied. As He assumed a body in which to make His self-sacri-
11, is stronger, explaining the weaker word here, "take away utterly." The blood of brutes could not tiflje away the sin of man. A man must do that {Notes, ch. 9. 12-14). 5. Christ's voluntary self-ofl'ering, in contrast to those inefficient sacrifices, is shown to fulfil perfectly "the will of God" as to our redemption, by complet'ely atoning " for (our) sins." AVlierefore—Seeing that a nobler than animal sacrifices was needed to " take away sins." when fice, so ought we present our bodies a living sacrifice (Romans 12. 1). 6. bnmt offerings— C'rrtA:, "7vhole burnt offerings." tlioii liast had ho plenswre—as if these could in themselves atone for sin: Go<l had pleasure in (Greek, "approved," or "was well pleased with") them, in so far as they were an act of obedience to His positive command under the Old Testament, but not as having aa lie Komctlx— Greek, "coming." Tlie time referred to is the period before His entrance into tlie world, when the inefficiency of animal sacrifices for expiation had been proved. [Tholuck.] Or, the time is that between Jesus' intrinsic eilicacy such as Christ's sacrifice had. Contrast Matthews. 17. 7. I come—rather, "I am come" (Note, v, 5). "Here we have the creed, as it were, of Jesus: 'lam come to fulfil the law, Matthew 5. 17; to preach, Mark 1. 38; to call sinners to repentance, Luice 5. 32; to send a sword, and to .set men at variance, Matthew 10. 34, o'); I came down from heaven to do the will of Him that sent me, John 0. ;5S, 39 (so here. Psalm 40. 7, 8); I am sent to the lost sheep of the house of Israel, Matthew 15. 24; I am come into this world for judgment, John 9. 39; I am come that they might have life, and might liave itmoreabundaiitly, John 10. 10; to save what had been lost, Matthew 18. 11 to seek and to save that which was lost, Luke 19. 10; cf. 1 Timothy 1. 15; to save men's lives, Luke 9.56; to send fir© on the earth, IiUkel2. 49; to minister, Matthew 20. 28; as "the Light,'" John 12. 40; to bear witness unto the truth John IS. V.' See, reader, that thy Saviour obtain what He aimed at in thy case. Moreover, do thou for thy part say, wliy thou art come here? Dost thou, then, also, do the will of God? From what time? and in what way?" [Bengei..] "When the two goats on the day of atonement were presented before the Lord, that goat was tobeotfered as a sin ottering on which the lot of the Lord should fall; and that lot was lifted up on high in the hand of the high first dawning of reason as a cliild, and the beginning of His public ministry, during which, being ripened in liumau resolution. He was intently devoting Himself to tlie doing of His Father's will. [Alford.] But the time of "coming" \s present; not "when He had come," but "when coming into the world;" so, in order to accord with Alpobd's view, "tlie world" must mean His PUBLIC ministry: when coming, or about to come, into public. Tlie Greek verbs are in tlie past: " sacrifice, Ac, thou didst not wish, but a body tliou diilst i)repare for me;' and, " Lo, / am come." Tlierefore, in order to harmonize these times, tlie present coming, or about to come, with the past, "A body lliou didst prepare for me," we must eillier explain as Alfokd, or else, if we take the ])eriod to be before His actual arrival in the world (the eartli) or incocnaton, we must explain \\\e past tenses to refer to God's purpose, which speaks of wliat He designed from eternity as though it were aheady fulfilled. "A body thou didst prepare in tliy eternal counsel." This seems to me more likely than explaining "coming into the world," COTni/i(/ iH/o })»6/ic, or entering on His public ministry. David, in Psalm JO. (liere quoted), reviews liis past tronblesand God's having deli vered him from Miem, and his consequent desire to render willing obedience to God as more acceptable than sacrifices; but tlie Spirit puts into liis moutli language finding its partial application to David, and its full realization only in the Divine Son of D.wid. "The more any son of man approadies the Incarnate Son of God in position, or ol Hce, or individual spiritual experience, the more directly may his holy breathings in the power of Christ's Spirit be taken as utterances of Christ Himself. Of all men, tlie ))rophetking of Israel resembled and foreshadowed Him the most." [Alfokd.] a body liast tUon prrgtai'td mc Greek, "thou didst JiU'or me a body."' "In thy counsels thou didst determine to moke for me a body, to be given up to death as a sacrificial victim." [Wahl.] In Un: Jlebrew, Psalm fO. 0, it is " mine ears hast thou opened," or "dug." Perhaps this alludes to the custom of boring the ear of a priest, and then laid upon the head of the goat which was to die; so the hand of God det.e>-mined all that was done to Christ. Besides the covenant of God with man through Christ's blood, there was another covenant miideby the Father with the Son from eter)iity. The condition was, "If Hesliall make His soul an ollering for sin. He shall see His seed," Ac. ( Isaiah S. 19). The Son accepted the condition, "Lo, I come to do Ihy will, O God." [BrsilOP Peaiwon.1 Oblation, intercession, and benediction, are His three priestly odices. In tlie volume, &c.—lil., " the roll:" the parchiiient MS. being wrappi-d around a cylinder headed with knobs. Here, the .Scripture "volume" meant is the 40th Psalm. " By this very passage ' written of me,' I undertake to do thy will [viz., that I should die for the sins of the world, in order that all who believe may lie saved, not by animal sacrifices, v. 6, but by my death]." This is the written contra<;t of Messiah (cf Neliemiah 9. ;i8), whereby He engaged to be our surety. So complete is the inspiration of all that is written, so great the authority of the Psalms, that what David says is really what Christ then and there sai<l. 8. Chrl«t. onci-IOee, Ac—The oldest MSS. read, " .sac?-fC('.» and offe,-^ ings" (plural). This verse oomiiines the two clauses prnviously quoted distinctly, v. 5, (!, in contrast to the sacrtslave u'hi.' volunteers torcmain under his master when he might be free. Christ's assuming a human body, in obedience to the Father's will, in order to die the death of a slave (eh.
2. II), was virtually the .same act of voluntary sulimission to service as that of a slave suH'erlng his ear to 1)^? bored by his master. Jl\>i irilling obedience lo the Father's will is what is dwelt on as giving especial virtue to His sacrifice flee of Christ with which God was well pleased. 9. TI«n» said Ike—"At that time (?;f>., when speaking by David's mouth In the 40th Psalm) He hath .said." The rejection (V. 7, H, 10). The preparing, or fitting of a body for Him, Is not with a view to His mere Incarnation, but to His expiatory sacrifice (u. 10), as the contrast to "sacrifice and ollenng" requires; cf. also Uomaiis 7. 1 ; Epueslans '2. 10; 466 of the legal sacrifices involves, as its concomitant, the voluntary oUTer of Jesus to make the self-sacrifico with The Sacrifice of Christ, once Offered, HEBREWS X. has For Ever Taken uu-ay Sin. which God is well pleased (for, indeed, it was God's own "will" iliat He came to do in offering it: so that this sacribe subjected to Him. The Son waits till the Father shall "send Him forth to triumpli overall His foes." He Isnow sitting at rest (v. 12), invisibly reigning, and having His foes virtually, by right of His death, subject to Him. His present sitting on tlie unseen throne is a necessary preliminary to His coming forth to subject His foes openly. He shall then come forth to a visibly-manifested kingdom and conquest over his foes. Thus He fulfils Psalm 110. 1. This agrees witli 1 Corinthians 15. 23-28. He Is, by His Spirit and His providence, now subjecting His foes to Him in part (Psalm 110). The subjection of His foes fully shall be at his secoii j advent, and from that time to the general judgment (lievelation U». and 20.); then comes the subjection of Himself as Head of the Churcli to tlie Father (the mediatorial economy ceas ing wlien its end shall have been accomplished), that God .'iiay be all in all. Eastern conquerors used to trend on the neclcs of the vanquislied, as Josliu;T did to the five kings. So Christ's total and absolute conquest at His coming is symbolized, be made his footstool—;i7., " be placed (I'endered) footstool of His feet." his enemies—.Satan and Death, whose strength consists in "sin ;" this being taken away {v. II), the power of the foes is taken away, and their destruction necessarily follows. 14. For—The sacrifice being "for ever" in its efficacy (v. 12) needs no renewal. " For," <S:c. them that are sanctified-rallier as Greek, "then) that are 6ci?'.£r sanctified." The sanctification (consecration to God) of the elect (1 Peter 1. 2) believers is perfect in Christ once for all (Note.v.W). (Contrast tiie law, ch. 7. 19; 0. 9; 10. 1.) The development of that sanctiticalion is progressive. 15. The flce could not but be well pleasing to God). I com^— "I am come." ta UetU away—"sets aside the first," viz., "tlie legal system of sacrifices" which God wills not. the second—"the will of God" (v. 7, 9) that Christ sliould redeem us by His self-sacrifice. 10. By— Greek, " In." So "in," and "through," occur in the same sentence, 1 Peter 1.22, "Ye have purified your souls in obeying the trutli through the Spirit." Also, 1 Peter 1. 5, in the Greek. The "IN (fulfilment of) whicli will" (cf. the use of IN, Ephesians 1. 6, "wherein fin whicli grace] He hath made us accepted in the Beloved"), expresses the originating cause; "through the oireriiig ... of Christ," the instrumental or mediatory cause. The whole work of redemption flows from "the will" of God the Father, as the First Cause, who decreed redemption from before the foundation of the world. The "will" here (boulema) is His absolute sovereign will. His "goodwill" (eudokia) is a particular aspect of it. are »aiitlifte«l— once for all, and as our permanent slate (so the Greek).
It is the finished work of Christ in iiaving sanctified us (i. e., having translated us from a state of uiilioly alienation into a state of consecration to God, having " no more conscience of sin," v. 2) once for all and pernianentlj-, not the jirocess ofgradual sanctification, wliicli is here referred to. tlie body—" prepared " for Him by tlie Father (f. 5). As the atonement, or reconciliation, is by the blood of Clirist (Leviticus 17. 11), so our sanctification (consecration to God, holiness and eternal bliss) is by the body of Ciirist (Coliissiaus 1. 22). Alfokd quotes the Book of Common Prayer Communion Service, " that our sinful bodies may be Greek has " moreover," or "now." is a witness—of the truth wliich I am setting forth. The Father's witness is given ch. 5. 10. The Son's, cn. 10. .5. Now is added that of the Holy Si>irit,ca Ued accordingly "the Spirit of grace,"
7iiade clean by His body, and our souls washed Ihrougli His most precious blood." once for all—(Ch. 7. 27 ; 9. 12, 26, 28 ;
10. 12, U.) 11. And—A new point of contrast ; tlte frequent repetition of the sacrifices, priest—Tlie oldest MSS. read, "high p; iesl," Thougli he did not in person stand "daily" i). 29. The testimony of all Tlivce leads to the same conclusion (i). IS), for after tiint he li Jii said, etc.—Tlie conclusion to the sentence is in v. 17, "A f/cr Ho had said before, This is the covenant tliat I will make witli them (with the house of Israel, cli. 8. 10; liere extended to the spiritual Israel), ic, saitli the Lord; I will pnt{lit., giving, referring to tlie giving of tlie law; not now as then, giving into the hands, but giving) my laws into their hearts (mind, ch. 8. 10) and in their minds (hearts, ch. S. 10) ; I will inscribe (so the Greek) them (here he omits the addition quoted in ch. 8. 10, 11, / will be to them a God, &c., and they shall not leach every man ?iis neighbour, itc), and (i. e., after Tie had said the foregoing. He then adds) their sins, &c., will I remember no more." The greiit object of the quotation here oll'eriiig sacrifices, he did so by the subordinate priests of wliom, as well as of ail Israel, he was the representative he.Kl. So " daily " is applied to the higli priests (ch. 7. 27). B<An{lctIi—the attitude of one ministering; in contrast to "sat dotvn on the right hand of God," v. 12, said of Christ; tlie posture of one being ministered to as a king. wlilcU —Greek, "the which," i.e., of such a kind as. take away —utterly; lit., strip off all round. Legal sacrifices migiit, in part, produce the sen.se of forgiveness, yet scarcely even that (iVo/e, I). 4) ; but entirety to strip ofJ' one's guilt they never could. 1-J. this man—Emphatic (ch. 3. 3). forever —ynncd in E)iglisfi Version witli "offered one sacrifice;" is, to prove tliat, there being in the Gospel covenant "reMi&siON of sins" (v. 17), there is no more need of asacrifice for sins. The object of the same quotation in cli. 8.8-13 Is to show that, there being a " new covenant," the old is antiquated. 18. where remission of tliese is—as there is under the Gospel covenant (r. 17). " Here ends the finale (ch. 10. 1-18) of the great trip Mrtitearrangement (ch. 7. 1-2.5; offered one sacrifice, the efficacy of which endures for ever; lit., continuously (c[. v. H). "The offering of Christ, once for all made, will continue the one and only oblation forever; no other will supersede it." [Uengel.] Themass, •which professes to be the frequent repetition of one and the same sacrifice of Christ's body, is hence disproved. For not only is Christ's body one, but also His offering is one, and that inseparable from His suffering (ch. 9. 2S). The mass would be much the same as the Jewish sacrifices which Paul sets aside as abrogated, for they were anticipations of the one sacrifice. Just as Rome makes masses continuations of it, in opposition to Paul's argument. A repetition would Imply that the former once-for-all oH'erlng of the one sacrifice was imperfect, and so would be dishonouring to it(«J. 2, 18). Verse 11, on the contrary, says, "He hath PEKFECTED FOR EVER them that are sanctified." If Christ offered Himself at the last supper, then He offered Him-
7. 26 to 9. 12 ; 9. 13 to 10. IS) of the in iddle porti on of the Epistle.
It.s great theme was Christ a High Priest for ever after the order of Melchisedec. What it is to be a high priest after the order of Melchisedec is set forth, oh. 7. 1-2.3, as contrasted with the Aaronic order. That Christ, however, as High Priest, is Aaron's antitype in the true holy place, by virtue of His self-sacrifice hereon earth, and Mediator of a better covenant, whose essential character the old only typified, we learn, ch. 7. 26 to 9. 12. And that Christ's selfsacrifice, offered through the Eternal Spirit, is of everlasting power, as contrasted with the unavailing cycle of legal offerings, is established in tlic third part, ch. 9. 13 to 10. 18; the first half of this last portion [ch. 9. 13-28], showing that both our present possession of salvation, and our future completion of it, are as certain to us as that Ho is wit a God, ruling asa Priest and reigning as a King, once more to appear, no more as a bearer of our sins, but in glory as a Judge. The second lialf, ch. 10. 1-18, reiterating the main position of the whole, the High Priesthood of Christ, grounded on His oUcringof Himself— its kingly character self again on the cross, and there would be two offerings ; but Paul says there wasonlyo/te, once for all. Cf. Note, ch.
9. 2(i. English Version is favoured by the usage in this Epistle, of putting the Greek "for ever" after that which It qualifies. Also, "one-sacrifice for ever," stai Kls in contrast to "the same sacrifices oftentimes" (t). 11). Also, 1 Coriuthlans 1.5. 45, 28, agrees with v. 12, 13, taken as English Version, not joining, as Alfouu does, "for ever" with "sat down," for Jesus is to give up the mediatorial throiis " when all things shall be subdued unto Him," and not to its eternal accomiililiinent its <!iid, confirmed by Psalm 40 and 110., and Jeremiah 31." ( I JELI rzscu in Al.FOKD.] lti« Here beg'UJi tlie third and last liivision of the Kpistlo; our 8tt on It for ever. 13. exjiectlji};-" wiiiliiig." A waiting the execution of His Father's will, that ail His foes should
HEBREWS X.
Exhortation to hold fast the Faith
viilh Patieiio. and Thanksgiving.
drdy now ivhilsl ira Uinf/ for the Lord's second advent. Resumption and expiinsion of the exhortation (ch. 4. 14-16; the outer man, of a spiritual washing (1 Peter 3. 21). " Body" (not merely " fiesli," the carnal part, as 2 Corinthians 7.1) includes the tvhole material man, which needs cleansing, as being redeemed, as well as the soul. The bod.y, once polluted with sin, is washed, so as to be fitted like Christ's holy body, and by His body, to be spiritually a pure and living offering. On the "pure water," tho symbol of consecration and sanctification, cf. John 19. 34; Cf. V. '22, 23 here) wherewitli he ch)secl the first part of tlie Epistle, preparatory to his great doctrinal argument, beginning ch. 7. 1. boldness—" free confidence," grounded on tlie consciousness tliat our sins liave been forgiven, to enter— "as regards the entering." by Greek, "in;" it
Is m the blood of Jesus that our boldness to enter is grounded. Cf. Ephesians 3. 12, " In whom we liave boldness and access witli confidence." It is His having once for all entered as our Forerunner (ch. 0. 20) and Higli Priest (v. 21), making atonement for us with His blood, which Is continually there (ch. 12. 24) before God, tliat gives us confident access. No priestly caste now mediates between the sinner and his Judge. We may come boldly with loving confidence, not with slavish fear, directly through Christ, the only mediating Priest. The minister
1 Corinthians 6. 11 ; I John 5. 6; Ezekiel 36. 25. The perfects "having . . . hearts sprinkled . . . body (the Greek is singular) ivashed," imply a continuing state produced by a once-for-all accomplished act, viz., our justification by faith through Christ's blood, and consecraiion to God, sealed sacramentally by the baptism of our body. 33. Ch. 3.6,14; 4.14. profession— GrecA, "confession." our faitli—rather as Greek," ovv. hope;" whichis indeed faith exercised as to the future inheritance. Jlope rests on faith, and at the same time quickens faith, and is the ground of our l-.old confession (1 Peter 3. 15). Hope is similarly (i'.22) connected with purification (1 John 3. 3). -«vit Uont -tvavering-without declension (ch. 3. 14), "steadfast unto the end." he—God is faithful to his promises (ch. 6. is not officially nearer God than tlie layman ; nor can the latter serve God at a distance or by deputy, as tlie natural inan would like. Eacli mustcome for himself, and all are accepted when they come by the new and living way opened by Christ. Thus all Christians are, in respect to access directly to God, virtually high priests (Revelation
17, IS; II. 11 ; 12. 26, 28: 1 Corinthians 1. 9; 10. 13; 1 Thessalonians 5. 24; 2 Thessalonians 3. 3; see also Christ's prom-
1. 6); They draw nigh in and through Christ, the only proper High Priest (ch.7.25). 30. whicU—The antecedent in the Greek is "the entering;" not as English Version, "way." Translate, "'Which (entering) He has consecrated (not as though it were already existing, but has been the ise, John 12.26), but man is too often unfaithful to his duties. 24. Here, as elsewhere, /iope and love {oUow faith, the Pauline triad of Christian graces, consider—with the mind attentively fixed on "one another" (Note, ch. 3. first to open, rNAUGUitATED as a new thinri ; Note, vh.9. 18, where the Greek is the same) for us (ns) a new {Greek, re-
1), contemplating with continual consideration the characters and wants of our brethren, so as to render mutual help and counsel. Cf. "consider," Psalm 41. 1, and cli. 12. cent; recently opened, Romans 16. 25, 26) and living way" (not like the lifeless way through the law ot Tering of the Dlood of dead victims, but real, vital, and of perpetual
15, "(All) looking diligently lest aji^^ fail of the grace of God." to provoke— GrecAr, "with a vieio to provoking unto love," instead of provoking to hatred, as is too often the case. 35. assembling of ourselves togetlier The Greek, episunagoge, is only found here and 2 Thessalonians 2. 1 (the gathering together of the elect to Christ at His coming, Matthew 24. 31). The assembling or gatliering of ourselves for Christian communion in private .and public, is an earnest of our being gathered together to Him at His appearing. Union is strength; continual assemblings together beget and foster ?oi'e, and give good opportunities for " provoking to good works," by " exhorting one another" (ch. 3. 13). Ignatius says, "Wlien ye frequently, and in numliers meet together, the powers of Satan are overthrown, and his miscliief is neutralized hyyourlikemindedness in the faith." To neglect such assemblings together might end in apostasy at last. He .avoids the Greek term sunagoge, as suggesting the .lewish synagogue meetings (cf. Revelation 2. 9). ng tbe manner of some Is —" manner," »'. c, habit, custom. This gentle exiiression proves he is not here as yet speaking of apostasy, tlie dayapproaching—This, the sliortest designation of the day ot the Lord's coming, occurs only in 1 Corinthians 3. 13; a coiifirniation of the Pauline authorship of this ICpistle. The Cliurch being in all ages kept uncert.ain how soon Christ is coming, Wie day is, and has been, in each age, practically always near; whence, believers have been called on alwa,vs to be watching for it as nigh at liand. The Hebrews were now living close upon one of those great types and foretastes of it, the destruction of Jerusalem (Matthew 21.), "the bloody and fiery dawn of the great da.v; that day is the day of days, the ending day of efficacy, because the living and li/e-giving fin\iouv is that way. It is a living hope that we have, producing not dead, but living, wov Xia). Christ, the first-fruits of our nature, has ascended, and the rest is sanctified tiiereby. "Christ's ascension is our promotion; and whither the glory of the Head hath preceded, thither tlie hope of the body, too, is called." [Leo.] the veil—As the veil had to he passed through in order to enter the holiest place, so the weak, human suflrering.fl('.s7((ch.5.7)of Christ's humanity (which veiled His Godhead) had to be passed through by Him in entering tlie heavenly holiest place for us; in putting olf His rent flesh, the temple veil, its type, was simultaneously rent from top to bottom (Matthew '27. 51). Not His bodi/, but His weak sutl'ering /ic.sVi, was the veil; His body was tne temple (John 2. 19). 21. Hijjh Priest—As a difl'eretit Oreek term (arrhiei-eus) is used always elsewhere in this Epistle for "High Priest," translate as Greek here, "A Great Priest;" one who is at once King and " Priest on His throne" (Zechariah 6. 13); a royal Priest, and a priestly
ICing. lio Mse of God—the spiritual house, the Church, made up of believers, whose home is heaven, wliei'e Jesus now is (ch. 12. 22, 2.'?). Thus, liy " the bouse of Goil," over which Jesus is, heaven is included in meaning, as well as the Cnurch, whose home it is. 3'i. (Ch. 4. 10; 7. 19.) wItJi n true lieai-t—without hypocrisy; "in truth, and with a perfect heart;" a heart thoroughly iniliued with "the truth" (r. 26). lull assurance—(Ch. 6. 11)—With no doubt as to our acceptance when coming to God by the lilood of Christ. As "faith" occurs here, so "hope," and "love," v.
23, 21. sprinkled from i. e., sprinkled .so as to be cleansed from, evil eonselence— oonsciousni-ss of guilt nnntoued all days, the settling da.v of all da.vs, the dn.v of the promotion of time into eternity, the day which, for the Church, breaks through and breaks off the night of the present world" [DEM'rzson in Alfoiid]. 26. Cf. on this and following verses, ch. 6. 4, &o. There the M-arning was that if there be not diligence In progressing a falling off for, and nncleansed awivy (f. 2; ch. !). !)). Hotli the /icroV* and the bodies are cleansed. The legal purifications were with blood of animal victims and with water, and could only cleanse the flesh (ch. 9. 13, 21). Clirlst's blood purifies the heart and conscience. The Aaronie priest, in entering the holy place, washed with ivater (ch. 9. 19) in the brazen will lake place, and aposlas.v ma.v ensue : here It is, that if there be lukewiirniiiess In Christian communion, apostasy ma.v ensue, if «e >i\n— Greek present pari lei pie : If we bo found sinning, i.e., not Iwilated acts, but :\, slate o( s'n. [Alford.] a violation not only of the !au', but of tiie whole economy of the New Testament (v. 28, '2»). willaver. Relievers, as priests to God.nre once for all \v:>shed
In BODY (as dlslinguished from " hi'arls") at hniil isin. As weliavean iinnialerlal.and a materliil niiture, thccleans Ing of both is exprrased by " hearts" and bod.y," the Iniier and the outer man; so the wliole man, material and Immaterial. Tlie baptism of the body, however, Is not the mere putting away of ninlerin! filth, nor an act operating by Intrinsic efticacy, but the sacramental seal, applied to fullj' — presumptuously, Greek "willingly." After recelvlug "full kuciwle(lgc(so the Greek, cf.l Timothy '2. 1) of the truth," by having been "enlightened, " and by having
Exhortation to holdfast the Fuilh IIEBKICWS X. with Patience and ThauLtgiving, "tasted" a certain measure even of grace of "the Holy Ghost" (the Spirit of truth, John U. 17; ami "the Spirit than man, wlien one does so with fiVM\\ faith in his father's love, Ihiiugh (iod chastises him. "It is fearful" to fall into His hands iis a reprobate and presumptuous sinner doomed to His jusl vengeance as Judge (i>. 27). living God—therefore able to punish for ever (Mallhow 10.28). 32. As previously he has warned them by the awful end of apostates, so here he stirs thon up by the remembrance of their own former faith, patience, and self-sacrificing love. So Revelation 2. 3, 4. call to r<'meml>rance —Iiabitually : so the present tense means, illuuiinated —" enliglitened :" come to "the knowledge of the truth"
Of grace," v. 29) : to fall aivai/(a.s "sin " lu-re means, cli. :i. 12, 17; cf. ch. 0. 6) and apostatize (ch. S. 12) to Ju.hiisni or infidelity, is not a sin of ignorance, or error {"oi// of the iva.i/," Ihe result) of infirmity, ljut a deliOi-rate sinnin;/ against the Spirit (v. 29; ch. 5. 2): siicfi sinning, wliere a couBCiousness of Gospel ohligations not only was, but is present: a sinning presumptuously and perseveringly ayaiust Christ's redemption /or us, and tlie Spirit ofgraee in us. " He only wlio stands high can fall low. A lively reference in the soul to what is good is necessary in order to be thoroughly wicked; hence, man can be more repro-
2()) in connection with baptism {iS'ote, cli. (>. 4). In spiritual bnptism, Christ, who is "the Light,'' is put on. "On the one hand, we are not to sever tlie sign and tlie grace signified where Ihesacrifice truly answers its liesigns ; on liate than the beasts, and the apostate angels than apostate man." [Tholuck.] 1-eiiiaiuetli no more sacrllice
I"or there is but one Sacrifice tlial can alone tor sin ; they, tlie other, the glass is not to be mistaken lor the liquor, nor the sliealh for the swoi d." [liENGEJ>.] liglit of— (. e., consistingof afflictions. 33. The persecutions liere referred to seem to have been endured by the Hebrew Christhins at their first conversion, not only in Palestine, hut also in Rome and elsewhere, the Jews in every city inciting the populace and the Roman authorities against (Christians, gazing-stocli—as in a ?/ieah-e (s(> the Greek): pften used as the place of punishment in tiic presence of the assemliled multitudes. Acts 19. 2>; 1 Corinthians 4. 9, " Made a theatrical spectacle to the world." yc became of your own accord : attesting your Christian sympathy with your suflering bretliren. companions of—sharers a''ter having fully known that sacrifice, deliberately reject
27. a certain—an extraordinary and indescribable. The indefiniteness, as of something peculiar of Us kind, makes the description tlie more terrible (cf. Greek, James
1. IS), looking for—"expectation:" a later sense of the Greek. Alfoud strangely translates, as the Greek usually means elsewhere, "reception." The transition is eas.y frotu "giving a reception to" something or some one, to looking for. Contrast the "expecting" (the very same Greek as here), v. 13, which refutes Afford, fiery in<Ii<;- uation—W., "zeal of fire." Fire is personilieil : glow or ardour of fire, i.e., of Him wlio is "a consuming fire." devour—continually. !48. Cf. ch. 2.2,3; 12. 25. «lcspise<l —"setat naught " [Al-KoKDj: utterly and heinously violated, not merely some minor detail, but the u-liole law and covenant, as ex. gr., by idolatry (Deuteronomy 17. 2-7). So hi>re opos<((«i/ answers to such an ul ter violation of the old covenant, died— G'rccA:, " dies :" tlie noi nial punishment of such transgression, then still in force, ^vitliottt mer< y—lit., mercies: removal out of the pale of mitigation, or a respite of his doom, umler—on the evidenceof. 29. sorer Greek, " worse," viz., " punisliment " {lit., vengeance) tluin any mere temporal punishment of the body, suppose ye—an appeal to the Hebrews' reason and conscience, thoiiglit wortliy—by God at tlie judgment, trodden under foot tite Son of Cod—by "willul " apostasy. So he treads under foot God Himself who "glorified His Son as an high priest" (ch. 5.6; 0'. G). nn iin Holy tiling—?/;., "common," as opposed to " .sanctified." No better than the blooO of a common man, thus involving the consequence that Christ, in claiming to be God, was guilty of blasphemy, and so deserved to <iie ! wJierewitli lie was sanctified-for Clirist died even for him. "Sanctified," in the fullest sense, belongs only to tlie saved elect.. But in some sense it belongs also to those who have gone a far way in Christian experience, and yet fall away at last. The higher such a one's past Christian experiences, the deeper his fall, done despite unto—Ijy repelling in fact: as " blasphemy" is despite in words (Mark 3. 2i)). " Of the Jews who Ijecame Christians and relapsed to Judaism, we And from the history of Ukiel Acosta, thiit they required a blasphemy against Chi'st. Tiiey applied to Him epithets used against Molech the adulterous branch,' "Ac. [Tholuck.] the Spirit ot grace-the Spirit that confers grace. "He who does not accept the lienefit, insults Him •wlio confers it. He hath made thee a son: will thou become a slave 7 He has come to take up His abode with thee; but thou art introducing evil into tliyself." [CiuivsOSTOM.] "It is the cur.se of evil eternally to propagate evil : so, for him who profanes the Christ without him, and blasphemes the Christ within him, there is subjectively no renewal of a change of mind (ch. 6. 6), and objectively no new sacrifice for sins" (ch. 10. 26). [Thoi.uck.] 30. Iiim— God, who enters no empty threats, vengeance Itelongin affliction with. 34. ye had coiiipassiuu on me in my !>onds—Tlie oldest MSS. and versions omit " me," and read, " Ye both sj-mpathized with t/iosc in bonds (answering to the last clause of v. 33; cf. ch. 13. 3, 2:3; 6. 10), and accepted (so the Greek is translated ch. 11. Xi) with JO'/ (James 1.2; Jo.y in tribulations, as exercising faith and other graces, Romans 5.3; and (he pledge of the coming glory, Matthew 5. 12) the plundering of yonr (own) goods " (answering to the first cliiuse of v. ;i3). in yoursclveis The oldest MSS. omit " in :" translate, " Knowing that ye have for (or to) yourselves." iM'.lter—a heavenly (cli. 11.
IG). enduring—not liable to spoiling. subj,tance—possession : peculiarly our own, if we will not cast aivay our birth-right. 35-37. Consequent exhortation to confidence and endurance, as Christ is soon coming. Cast not away—Implying that they now have "confidence," and that it will not withdraw of itself, unless they "cast it away" wilfully (cf. cli. 3. 14). -wMcU — Greek, "the which:" inasmucli as being sucli as. liafU— present tense : it is as certain as if you had it in your hand {v. 37) It hath in reversion, recompense of rewi««d—of grace not of debt: a reward of a kind whicli no mercenary sellseeker would seek : holiness will be its own reward ; selldevoting unselfishness for Christ's sake will be its own rich recompense {Note, ch. 2. 2; 11. 2(i). 3f;. patience— Greek, "waiting endurance," or "enduring perseverance :" the kindred Greek verb in the LXX., Habakkuk
2,3, is translated, ''Wail for it" (cf. James 5. 7). after ye have done the will of God—"that whereas ye have done the will of God" hitherto {v. 32-35), ye ma.v now shoiv also jiatient, per.^evering endurance, and so "receive tl.e promise," i. e., the promised reward: eternal life aLd bliss commensurate with our work of faith and love (ch.
G. 10-12). We must not only do, but also suffer (1 Peter 1.
19). God first uses the active talents of His servants ; the Q polishes the other side of the stone, making the passioe graces shine, patience, meekness, Ac. It ma.v be also translated, "That ye may do the will of God, and receive," &o. [Ai.ford]: "patience" itsellisa furtlier and a persevering doing of " God's will ;" otherwise it would be profitless and no real grace (Matthew 7. 21). We should lo< k, not merely for individual bliss now and at death, but for the great and general consummation of liliss of all saints, both in body and soul. 37, 38. Kneonragement to patient enduriuice by consideration of the shortness of the time till Clirist shall come, and God's rejection of him etli unto me— Greek, "To me belongelh vengeance:" exactly according with Paul's quotation, Romans 12. 19, of the same text. Lord shall Judge his people— in grace, or else anger, according as eadi deserves: here, "juilge," BO a.s to punish the reprobate aiiostate ; there, "judge," so aa to interpose In behalf of, and save His peojile (Deuteronomy 32. STi). 31. fearful . . . to fall Into llkr liand», &c. —It le good like David to fall into the hands of God, rather tliat draws back, t.-ilcen from Habakkuk 2. 3, 4. a little while—(John IG. IG.) he that shall come — lit., " tlia Comer." In Habakkuk, it is the vision that is said to be about to come. Christ, being tlie grand and ultimate snb«
4G9
Dcjiriilion of the Faith HEBREWS XI. junl Fpoken of hy Paid, tUlngs not seen — the whole invisible and spiritual world ; not merely tilings future and things pleasant, as the " things hoped for," but also the past and present, and those the reverse of pleasant. "Eternal life is promised to us, but it is when we are dead; .we are told of a blessed resurrection, l)ut meanwhile we moulder in the dust; we are declared to be justitied, and sin dwells in us; we hear that we are blessed, meantime we are overwhelmed in endless miseries; we are promised abundance of all goods, but we still endure hunger and thirst
Jpcl of all prophetical vision, is liere niado by r;ml. nn Jer inspiriilioii, llicsulijoc-tol tlu' spirit's propliccy by Ilali.iljkiik, ill ilN fiiiril and exliiinsiive fiilfilnu'nt. 38. just—Tlie okU-st AiSS.jind Va/rj(Uc read, "my just man." God is the speaker: "He who is just in niy sisht." Benkei traiisliifcx. '•The just sliall live by my faith:" answering to the ncbrrn; Halialikuli ^. 4., /(7., "tlie just shall live hy tlie fail.h 0/ Him," viz.. C/irist, the final subject of " the vision," who "will not lie," i. e., disappoint. Here not merely the first beginning, as in Galalians 8. 11, but the coi Uiiiuarirc, of the spiritual life of the justified man is referred to, as opposed to declension and apostasy. As the justitied man receives his first spiritual life by faith, so it is b,i/ faith that he shall continue to live (Luke 4. -1). The faith meant here is that fully developed livins; trust in the unseen (ch. 11. 1) Saviour, which can keep men steadfast amidst persecutions and temptations (v. HI-SI), bstt— Greek, "and." if anij num draw buck—So the (,'rce7c admits: though it might also be tran.tlaled, as Ai.r''OitD approves, "if /te(the just man) draw back." Even so, it would not disprove the final perseverance of saints. For "the just man" in this latter clause would mean one Beemingly, and in part really, though not savingly, "just" or justified: as in Ezekiel 18. 24, 2(i. In the Ifrbreu-, this latter half of the vefse stands first, and is, "Behold, his soul which is lifted up, is not upright in him." Habakkuk states the cause of drawing back : a soul lifted up, and In self-inflated unbelief setting itself np against God, Paul, tiy the Spirit, states the effect, it drmcx back. Also, what in Habakkuk is, " His soul is not upright in him,"
Goil declares He will immediately come to our help, but He seems deaf to our cries. What should we do if we had not faith and hope to lean on, and if our mind did not emerge amidst the darkness above the world by the shining of the Word and .Spirit of God ?" [Calvin.] Faith is an assent unto truths credible upon the testimony of God [not on the reasonableness of the thing revealed, though by this we may judge as to whether it be what it professes, a genuine revelation], delivered unto us in the writings of the apostles and prophets. Thus Christ's ascension is the cause, and His absence the crown, of our faith: because He ascended, we the more believe, and because we believe in Him who hath ascended, our faith is the more .accepted. [Bishop Pe.vrson.] Faith believes wliat it sees not ; for if thou seest there is no faith: the Lord has g(nie away so as not to be seen: He is hidden that He may be believed; the yearning desire by faith after Him who is unseen is the preparation of a heavenly mansion for us ; when He shall be seen it shall be givea to us as the i-eward of faith, [.\ugustine.] As Revelation deals with spiritual and invisible things exclusively, faith is the faculty needed by us, since it is the evidence of things not seen. By faith we venture our eternal interests on the hare word of God, and this is altogether reasonable. 2. For—So high a description of faith is not undeserved; for, Ac. [.Vlford.] by— O'recfc,. " in :"
Is in Paul,"Jfy soul shall have no pleasure in him." Habakkuk states the cause, Paul the effect: He who is not right in his own soul, does not stand right with God ; God has no pleasure in him. Bengei. translates Habakkuk, "His soul is not upright in respect to him," viz., Christ, the subject of "the vision," i. e., Christ has no pleasure in him (cf. ch. 12. 2.)). Every flower in spring is not a fruit in autumn. 39. A Pauline elegant turning-ol Mroin denunciatory warnings to charitable hopes of his n-a<lers (Romans 8. 12). sivvln;; of tlie so«l— "acquisition (or obtuining) of the soul." The kindred Greek,\eYh is applied to Christ's acquiring the Church as tlie purchase of His blood (Acts 20. 28). ]f we acquire or obtain our soul's salvation, it Is through Him who has obtained it for us by his blood-shedding. " The unbelieving man loses his soul: for not being God's, neither is he his own fcf. .Matthew 16. 20 with Luke 9. 'Si]: faifh saves the soul by linklug it to God." [Delitzscii in Alford.] in respect to . . . in the matter of, " it," or, as Greek more emphatically, "this."' tbe elders—as though still living and giving their powerful testimony to the reasonableness and excellence of faith (ch. 12. 1). Not merely the ancients, ai though they were people solely of the past; nay, they belong to the one and the same blessed family as ourselves (v. 39, 40). "'J'he elilers," wliom we all revere so highly. "Paul shows how we ought to seek in all its fulness, under the veil of history, the essential substance of the doctrine sometimes briefly indicated." [Bengei..] "The elders," as "the fathers," is a title of lionour given on tlie ground of their bright faith and practice, obtnincd n good rei>ort Greek, " were testified
CII AFTER Xr. of," viz., favoural)ly (cf. ch. 7. K). It is a phrase of Luke, Paul's companion. Not only men, but God, gave testimony to their faith {v. 4, 5, 39). Thus they being testified of themselves have become " witnesses" to all others (ch.
Ver. 1-40. Definition of the Faith .iust Spoken of (ch. 10. 39): Examplf;s fijom the Old Covenant fou OUR Persevekance im Faith. 1. Description of the great things which faith, (in its widest sense : not here restricted io faith in the Gospel sense) does for us. Not a 12.1). The earlier elders had their patience exercised for a long period of life: those later, in sharper afflictions. Many things which they hoped for and did not see, subs<'(]uently came to pass and were conspicuously seen, the event confirming faith. [Benoel.] 3. we understand we perceive witli our spiritual intelligence the fact of the worlil's creation by God, though.we see neither Him nor the act of creation as descrilied. Genesis 1. The natural world could not, without revelation, teach us this truth, though it confirms the truth when aviprehended by faith (Romans 1. '20). Adam is passed over in silence here as to his faith, perhaps as being the first who fell and brought sin on us all; though It docs not follow that he did not repent and lielieve the promise, worlds—///., "ages:" all that e.\ists In time and spaire, visible and invisible, present and eternal, frnincd—"fitly formed and consolidated;" Including the creation of the single parts and the harmonious organiza! Ion of t he whole, and the continual providence which maintains the whole thronghcrit a)l ages. As creation Is the foundation and a speclrr.en of the whole Divine economy, so faith in creation is th« foundation and a specimen of all faith. [Bknoeu] by full defiuition of faitli in its whole nature, but a desci Mptlon of its great characteristics in relation to tlie subject of Paul's exhortation here, viz., to perseverance, substance, Ac— It substantiates promises of God which we hope for, as future in fulfilment, m.aking them present realities to us. Howe ver, the Greek is translated in ch. .'i.
14, "confidence;" and it also here may mean "sure confidence." Ho Ai,FOHT> translates. Thomas MAOisrEU supports Kiiglish Version, " The whole thing that follows is virtuallyontalned In the first principle; now the commencement of the things hoped for is in us tlirough the assent of faith, which virtually contains all the things hoped for." Cf. Note, ch. 6. 5, " tasted . . . powers of the world to come." Through I'alth, the future object of Christian hope, in its beginning, is already present. True faith infers the reality of the objects believed in and noped for (v. fi). Hugo de St. Victor distinguished faith from hofie. By faith alone we are sure of eternal things that they are ; but l)y Jiope we are confident I ha t wesh A i.L HAVE them. All hope presupposes faith (Romans K. 2.')). evidence—" demonstration :" convincing proof to the believer; tS.^ Roul thereby seeing what the eye cannot see. tln) word of God—not the personal word {Greek, logos, .lolin 1. 1) here, hut the spoken word {Greek, rhema); though by the Instrumentality of (lie personal word (ch. 1. 2), The Nature of FuUh, and HEBREWS XI. its Acccptahleness with God, not made, <fec. translate as Greei:, " so that not out of things which appear hath that which is seen been made;" not as in the case of all things which we see reproduced from previously existing and visible materials, as, for in- God. G. -without— G)'(fe/c, "apart from faith:" if one be destitute of faith (cf. Romans 11. 23). to plvase—translate, as Alford does, the Greek aorist, "It is impossible to please God at all" (Romans 8. 8). Natural amiabilities and "works done before the grace of Clirist are not pleasant to God, forasmuch as they spring not of faith In Jesus Christ; yea, ratlier, for that they are not done as God hath willed them to be done, we doubt not but they have the nature of sin." [Article XIII., Book of Common Prayer.'] "Works not rooted in God are splendid sins. [Augustine.] he tliat cometu to God—as a worshipper stance, the plant from the seed, the animal from the parent, Ac, has the visible world sprung into being from apparent materials. So also it is implied in the first clause of the verse that the invisible spiritual worlds were framed not from previously existing materials. Besgel explains it by distinguishing "appear," i. e., begin to he seen {viz., at creation), from that, which is seen as already in existence, not merely beginning to be seen (ch. 7, 19). must believe once for all: G7-eeA aorist. that God is—is: is the true self-existing Jehovah (as contrasted with all so-called gods, not gods, Galatians 4.8), the source of all being, though he sees Him not (v. 1) as being "invisible" (v. 27). So Enoch : this passage implies that he had not been favoured with visible appearances of God, yet he believed in God's being, and in God's mnraX government, as the Rewarder of His diligent worshippers, in opposition to antediluvian skepticism. Also Moses was not so favoured before he left Egypt the first time, v. so that the things seen were not made of the things which appear," i. e., which begin to be seen by us in Vie act of creation. We were not spectators of creation; it is by faith we perceive it. 4. more excellent sacrifice—because ofl Tered in faith. Now faith must have some revelation of God on which it fastens. The revelation in this case was doubtless God's command to sacrifice animals ("the firstlings of the flock") in token of the forfeiture of men's life by sin, and as a type of the promised bruiser of the serpent's head (Genesis 3. 15), the one coming sacri-
27, still he believed, and is—a different Greek verb from the former " is." Translate, " is eventually :" proves to be; fice; this command is implied in God's having made coats of skin for Adam and Eve (Genesis 3. 21): for these Bkins must have been taken from animals slain in sacrilit., becomes, rewarder—renderer of reward. [Alford.] So God proved to be to Enoch. The reward is God Himfice; inasmuch as it was not for food they were slain, animal food not being permitted till after the flood; nor for mere clothing, as, were it so, clothes might have been made of the fleeces without the needless cruelty of killing the animal; but a coat of skin put on Adam from a sacriself diligently "souglit" and "walked with" in partial communion here, and to be fully enjoyed hereafter. Cf. Genesis 15. 1, "I am thy exceeding great reward." of them—and them only. diligenHy seek Greek, "seek out" God. Cf. "seek early," Provei-bs 8. 17. Not only "ask" and "seek," but "knock," jMatthew7. 7; cf. ch. 11. ficed animal typified the covering or atonement (the J{ebrew for atone means to cover) resulting from Christ's
12; Luke 13. 21, "Strive" as in an agony of contest. 7. warned of God—The same Greek, ch. 8. 5, "admonished of God." moved with fear—not mere slavish fear, but as in Note, ch. 5. 7; Greek, reverential fear : opposed to the world's sneering disbelief of the revelation, and self-deceiving security. .Join "by failli" with "prepared an ark" sacrifice. The Greek is more lit. rendered [Kennicott] by "WlCKLlFFE, "a muclimore sacrifice;" and by Queen Elizabeth's version "a greater sacrifice." A fuller, more ample sacrifice, that which partook more largely and essentially of the true nature and virtue of sacrifice. [Archbishop Magee.] It wa-s not any intrinsic merit in 'tlie (I Peter 3.20). by tlie which—faith, condemned the world—for since he believed and was saved, so might they have believed and l)een saved, so that their condemnation by God is by liis case shown to be just, righteonsness wlilch Is by (aM\— Greek. " according to faith." A Pauline thought. Noah is first called " righteous" In Genesis 6. 9. Christ calls Abel so, Matthew 23. .35. Cf. aa to Noah's righteousness, Ezekiel 14. 14, 20; 2 Peter 2.5, "a preacher of righteousness." Paul liere makes faith the principle and ground of his righteousness, heir—the consequence of sonship whicU flows from faith. 8. From the antediluvian saints he passes to the patriarchs of Israel, to whom " the promises" belonged, called—by God (Genfirstling of the flock'' above "the fruit of the ground."
It was God's appointment that gave it all its excellency as a sacrifice; if it had not been so, it would have been a presumptuous act of will-worship (Colossians 2. 23), and taking of a life which man had no riglit over before the flood (Genesis 9). The sacrifice seems to have been a holocaust, and the sign of tlie Divine acceptance of it was probably the consumption of it by fire from heaven (Genesis 15. 17). Hence, " to accept" a burnt sacrifice is in Hebrew "to turn it to ashes" {Margin, I'salm 20. 3). A flame seems to have issued from the Shekinah, or flaming cherubim, east of Eden ("the presence of the Lord," Genesis 12.1). The oldest MSS. and Vulgate read, "He tliat was called Abraham," his name being changed from Abram to Aliraham, on the occasion of God's making with him and his seed a covenant sealed liy circumcision, many years after his call out of Ur. "By faitli, he who was (afterwards) called Abraham {father of nations, Genesis 17. 5, In order to become whi<'h was the design of God's bringing him out of Ur) ol)pycd (the command of God : to be understood in this reading), so as to go out," which he shonld after receive—He had not fully received even esis 4. 16), where the first sacrifices were offered. Cain, in tmbelieving self-righteousness, presented merely a thank offering, not like Abel feeling his need of the propitiatory sacrifice appointed on account of sin. God"liad respect (first) unto Abel, and (then) to his ottering" (Genesis 4. 4). Faith causes the believer's person to be accepted, and then his ottering. Even an animal sacrifice, though of God's appointment, would not have been accepted, had it not been off'ered in faith, he obfalnetl \vitnei>s God by fire attesting His acceptance of him as "righteous by faith." his gifts—the common term for sacrifices, implying that they must be freely given, by it—by faith exhibited in his animal sacrifice, dead, yet spenketh—His blood crying from Die ground to God, sliows how precious, because of his "faitli," he was still In God's sight, even when dead. So he becomes a witness to us of the blessed tills promise when he went out, for it was not explicitly given him till he had reached Canaan (Genesis 12. 1, C, 7). When the promise of tlie land was given him tlie Canaan ite was still in the land, and himself a si ranger; it is In the new heaven and new eai th tliat he sliall receive his personal inheritance promised liim ; so helievcrs sojourn on earth as strangers, whilst the ungodly and Satan lord It oyer the earth ; but at Clirlst's coming that same earth which was the scene of the In-liever's conflict shall be the inheritance of Christ and His saints, y. ^lojoiirned —.as a "stranger and pilgrim." in Greek, " into, " i. e,, lie went i7ilo It and sojourned there, as in a straK{;e country—a country not belonging to liim, but to others (so the (^eek). Acta 7.5,0. dwellln;; in tabernacles — (cji?.- aa strangers nnd sojourners do: moving from place to place, effects of faith. 5. Faith was tlie ground of his x>teasing God; and his pleasing God was the ground of his translation, translated—(Genesis o. 22, 21.) Implying a sudden removal Cthe same Greek as In Galalians 1. 6; from mortality without death to immortality: such a change as shall pass over the living at Christ's coming (1 Corinthians 15. 51, 5'2). had this testimony viz., of .Scripture; the Greek perfect implies that this testimony continues
Still: "he has been testified of." plenned God—The Scripture testimony virtually expresses that he plfnsed a-s having no fixed possession ol' tlieir own. In contrast
Crcd, vi2., "Knocli walked with God." LXX. translates the Hebrew for "walked with God," Genesis Q. V, pleased to the abiding "city" {v. 10). wllli—Tlieir kind ol dwelling being the same is a proof that tlieir faith was the same
The WorlJiy Fruits of Faith HEBREWS XI. in the Fathers cf Old Tims, from his fatherland." [Luther.] "Like ships in seas, Tliey all alike were content to wait for their sno.l tilings hereafter (LulJe l(i. i5). Jacol) was fifteen years old at the aeath of Abraham, lielrs wltli liim of the sniiie promtse—Isaac did not inherit it from Abraham, nor Jacob from Isaac, but they all inherited it from God directly as "fellow-heirs." In ch. 6. 12, 15, 17, "the promise" means wliile'/i, above the world." li. For—Proof that "faith" (v. 13) was their actuating principle, declare plainly— make it plainly evident. seeW— Greek, "seek after:" implying the direction towards which their desires ever tend, a country—rather as Greek, "a fatherland." In confessing tliemselves strangers here, they evidently imply that they regard not this as their home or fatherland, but seek after another and a better. 15. As Abraham, had he desired to le.ave his pilgrim life in Canaan, and resume his former fixed habitation in Ur, among the carnal and worldly, had in his long life ample opportunities to have done so; and so spirituall}', as to all believers who came out from the world to become God's people, they might, if they had been so minded, have easily gone back. 10. Proving the truth that the old fathers did not, as some assert, "look only for transitory promises" (Article VII., Book
Vte thiiuj promised as a thing in part already attained; but In this cli. " the promise" is of something; still See, however. Note, ch. 6. 12. 10. looked tor— Greek, " he was expecting :" waiting for with eager expectation (Romans
8.19). a.— Greek, "the city," &c., already alluded to. Worldly Enoch, son of the murderer Cain, was the first to build his city here: the godly patriarchs waited for their city hereafter (v. 16 ; ch. 12. 22 ; 13. U). foiuidations— G'reeA, "the foundations" which the tents had not, nor even men's present cities have. iv Uose builder and lualter Greek, "designer [Ephesians 1. i, 11] and master-builder," or exeof Commoyi Prai/er). now—as the case is. is not ashamed — Greek, " is not ashamed of them." Not merely once did God call himself ^/ifi'r God, but He is now not ashamed to have Himself called so, they being alive and abiding with Him where He is. For, by the law, God cannot come into contact with anything dead. None remained dead in Clirist's presence (Luke 20. 37,38). He who is Lord and Jlaker of heaven and earth, and all things therein, when asked. What is thy name? said, omitting all His other cutor o/ the design. The city is worthy of its Kramer and Builder (cf. v. IB; ch. S. 2). Cf. "found," Xote, ch. 12. 11. also Sara lierself—though being the weaker vessel, and though at first she doubted, was delivered of a cltild Omitted in the oldest MSS. : then translate, "and that when she was past age" (Romans 4. 19). s!ic judged Him faHUfiil wlio liad promised—after she had ceased to d,oubt, being instructed by the angel that it was no jest, but a matter in serious earnest. I'^i. as good as dead— /i7., "deadened:" no longer having, as in youth, energetic titles, " I am the God of Abraham, and the God of Isaac, and the God of Jacob." [Theodoret.] Not only is He not a.ihamed, but glories in the name and relation to His people. The " wherefore" does not mean that God's good jjleasure is the meritorious, but the gracious, consequence vital powers, stars . . . sand— (Genesis 22. IT.) 13-16. Summary of the characteristic excellencies of the patriarchs' faith, died in faitli—died as believers, waiting for, not actually seeing as yet their good things iiromised to them. They were true to this principle of/iii Wieven unto, and especially in, their dying hour (cf. v. 20). These all beginning with "Abraham" (u. 8), to whom tite promises of their obedience (that obedience being the result of His Spirit's work in them in the first Instance). He first so "called" Himself, then they so called Him. for—proof of His being "their God," viz., "He hath prepared (in His eternal counsels, Matthew 20. 23 ; 2.3. 34, and by the progressive acts of redemption, John 14. 2) for them a city," the city in which He Himself reigns, so that their yearning desires shall not be disappointed (v. 14, 16). a city—on ti'e?-e )((«(/e (Galatians 3. 10), and who is alluded to in the end of I'. 13 and iu i). 13. [Bengel and Alfokd.J But the "all" can hardly but include Abel, Enocii, and Noali. Now as these did not receive the promise of entering literal Canaan, some other promise made in the first ages, and often repealed, must be that meant, viz., the promise of n coming Redeemer made to Adam, I'iz., "the seed of tlie woman shall l)ruise the serpent's head." Thus the promits garniture by God (cf. Revelation 21. 10-27). 17. offered up— "hath offered up," as if the work and its praise were yet enduring. [Alford.] As far as His intention was concerned, he did sacri Uce Isaac; and in actual fact " he oirered him," as far as the presentation of him on the altar ns an offering to God is concerned, tried— Cre**, "tempted," as in Genesis 22. 1. Put to the proof of his ises cannot have been merely temporal, for Abel and Enoch mentioned here received no temporal promise. [Archbishop Magee.] This promise of eternal redemption is the inner essence of the promises made to Abrahan\ (Galatians 3. lOi. not having received—It was this that constituted their "faith." If.they had "received" the THING I'KOMisKi) (so "the promises" here mean: the plural is used because of the frequent renewal of the promfailli. Not that God "tempts" to sin, but God "tempts"' in the sense of proving or trying (James 1. 13-15. and—and so. he tlint Und received—rather as Grfe/t, "accepted," i. e., ireleomed and embraced by I'alth, not merely "had the promises," as in ch. 7. 6. This added to the dilflculty in the way of his faith, that it was in Isaac's posterity the promises were to he fulfilled ; how then could they be fulise to the patriarchs: verse 17 says he did receive the promises, but not the thing promised), it would have been sight, unt faith, seen them afar off—(.John 8.
.')().) Christ, as the Word, was preached to the Old Testament befilled if Isaac were sacrificed? offered np—rather as Greek, " was offering up ;" he was in the act of offering, his only-l>esotten son—Cf. Genesis 22. 2, "Take now thy son, thine only son." EtiSEBlus, Prfpparatio Evn7igelica, 1. 10, and 4. 16, has preserved a fragment of a Greek tratislation of Sanchonlatho, which mentions a mystical sacrifice of the Phoenicians, wher<'in a prince In royal robes was the lievers, and so became the seed of life to their souls, as lb? is to ours, and were persuaded of them—The olil(>sl MSS. omit this clause, embraced tliem—as though they were not "afar off," but within rearh, so as to draw them to themselves and clasp them in their embrace. Trench denies that the Old Testament believers onhmccfM hem, for they only saw them afar off: lie translates, "saluted them," as the homeward-bound mariner, recognizing from afar the well-known promontories of his native land. ALFOun translates, "greeted tliem." .Jacob's e.\clajnatlon, "I have waited for thy salvation, O Lord" ((Jenofferer, .and his only son was to be the victim: this evidently was a tradition derived from Abraham's offering, aiul handed down through Esau or Edom, Isaac's son. Isaac was Abraham's "only-begotten son" In resjicct of Sarah and the promises: he sent away his other sons, by other wives (Genesis 2.3. 6). Abraham is a type of the Father not sparing His only-begotten .Son to fulfil the Divine purpose of love. God nowhere in the Mosaic law allowed human sacrifices, Hiough Ho claimed the first-- born of Israel as His. 18. Of whom—rather as Greek "Me (Al>raiia.m, not Isaac) TO whom it was said." [Al-
49. IS), is such a greeting of salvation from afar(I)EHrzscH]. eonfessed . . . were 8tran{j;ers—sn Al)raliam to thechildren of lleth (Genesis 2.'!. 4) ; an<l .Jacob to Pharaoh (Genesis 47. 9; I'salm 119. 19). Worldly men hold fast the world ; believers sit loose to It. Citizens of the 7vorld do not conless thenisclvi's " strangers on the earth." pilgrims —Greek, " tciiipfirary (lit., l>i/ the ica,!/) sojourners." on the enrtli—contrasted with "an heavenly" (u. hi): "our eitnenship Is In heaven" (Greek: ch. 10.31; I'salm 119.54; FOKT).] Benoel sujiports /?/i,f//i.'.7t Version. So ch. 1. 7 u.ses the same Greek preposition, "unto," for "In respect to." or "of." This verse gives a definition of the "only-bogotten Son" (v. 17). in Isaac ohall thy seed be called— lMil)i ppians 20). "Whosoever professes that he has a Father In heaven, conf(^s8es himself a stranger on earth ; hence there is In the heart an ardent longing, like that ((ienesis 21. 12.) The posterity of Isaac alone shall be aocountcd as the seed of Abraham, which Is the heir of tlia promises (Romans 9. 7). 1«. Faith answered the objoo-
Of a child living among strangers, m want and grief, far
ITJ.
I7i: TVVAy FruUs of Faith HEEKEWS XT. in the Fallars of Old Time. ttopa which reason broi Tght against God's command to looked to God's promise of Canaan being fulfilled, and desired tliat his bones should rest there: testifying thus (1.) that he had no doulit of his posterity obtaining the promised land, and (2.) that he believed in the resurrection of the body, and the enjoyment in it of the lieavenly Canaan. His wisli was fulfilled (.Joshua 24 . 32
to ot Ter Isaac, by siisjiesting Miat wliat God hu'i promised He l)Oth could and would perl'oi rn, however irnpoi.Kible the perl'orniance might seem (Romans 4. 20, yi;. able to rnUe /am—rather, in feneral, "alile to raise from tlie dead.'' Cf. Romans i. 17, "God wlio quickeneth ihe dead." The quickening of Sarah's dead wonil) suggested the tliouglil of God's power to raise even tlie dead, Acts 4. 1(5). >i3. parents—So the LXX. have tlie plural, viz., Anira-m and Jochebed (Numbers 2i;.r)9) ; but Exodus 2.
2, the mother alone is mentioned ; but doubtless Amrain sanctioned all she did, and secresy being their object, he did not appear prominent in what was done, a proper child— Greek, "a comely child." Acts 7.20, "exceeding fair," Greek, "fair to God." Tlie "faith" of his parents in saving the child must have had some Divine revelation to rest on (probably at the time of his birth), which marked tlieir "exceeding fair" babe as one whom God designed to do a great work by. His beauty was probably "the sign " appointed by God to assure their faitli. tlie king's commandment— to slay all the males (Exodus 1. 22). 34. So far tromfait/i being opposed to Moses, he was an eminent example of it. [Bengei,.] refused—in believing self-denial, when he might possibly have succeeded at last to the throne of Egypt. Thermutis, Pharaoh's daughter, according to the tradition which Paul under the Spirit sanctions, adopted him, as Josephus says, with the consent of the king. Joseplins states that when a child, he threw on the ground the diadem puton him in jest, a pres.age of his subsequent formal rejection of Thermutis' adoption of him. Faith made him to prefer the adoption of the King of kings, unseen, and so to choose (v. 25, 26) things, the very last which flesh and blood relish. 35. He balanced the best of the world witli the worst of religion, and decidedly chose tlie latter. "Choosing" implies a deliberate resolution, not a hasty impulse. He was forty years old, a time when the judgment is matured, for a season—If the world has " pleasure " {Greek, "enjoyment") to of Ter, it is but /or a season. If religion bring with it "affliction," it too is but for a season ; whereas its " pleasures are for evermore." 36. Kstceming—Inasmuch as he esteemed, thereproacli of Christ— (. e., the reproach wliicli fulls on the Church, and which Christ regard.s as His own reproach. He being the Head, and the Church (both of the Old and New Testament) His body. Israel typified Christ ; Israel's suf Terlngs were Christ's suf Terings t'nougli no instance of it had as yet occurred, lie received lilin—" received him back." [Alfokd.] In a figure— Greek, "in a parable." Alford explains, "Received him hack, risen liom that death which he liad undergone in, under, the figure of the ram." I prefer with Bishop PeauSON, EsTius, and Gkegokv of Nyssa, understanding tlie figure to be the representation wliich the wliole Kcene gave to Abraham of Christ in His death (typified liy Isaac's of Tering in intention, and the ram's actual snl)- Btltution answering to Christ's vicarious deatli), and in His resurrection (typified by Al)raham's receiving liini back alive from the jaws of deatli, cf. 2 Corinthians 1. it, 10); just as on the day of atonement the slain goat and tlie scape-goat together formed one joint rite representing Christ's death and resurrection. It was tlien tliat Abraham saw Christ's day (John 8. oK): accounting God was able to raise even from the dead : from which state of the dead he received him back as a type of Die resurrection in Christ, 20. Jacob is put before Esau, as lieir of tlie cliief, viz., the spiritual blessing, concerning things to come— Greek, "even concerning things to come:" not only concerning things present. Isaac, by faith, assigned to his sons things future, as if they were present. 2i. both the Bons Greek, "each of the sons" (Genesis 47. 29; 4S. 8-'20). He knew not Joseph's sons, and could not distinguish them by sight, yet lie did distinyuish them by faith, transposing his hands intentionally, so as to lay his riglit hand on the younger, Epliraim, wliose posterity was to be greater than tliat of Manasseli : he also adopted tliese gi-andchildren as his own sons, after having transferred tlie right of primogeniture to Josepli (Genesis 48. 11). and worshipped, >Stc.—This did not take place in immediate connection with the foregoing, but before it, when Jacob made Joseph .swear that he would bury him witli his fathers in Canaan, not in Egypt. Tlie assurance tliat Joseph would do so filled him with pious gratitude to God, which he expressed by raising himself on liis bed (cf. 2 Corinthians 1. 5; Colossians 1. 24). As uncircumcision was Egypt's reproach, so circumcision was the badge of Israel's expectation of Clirist, which Moses especially cherished, and which the Gentiles reproached Israel on account of. Christ's people's reproach will ere long bo their great glory, had respect anto— Greek, "tiirnijig his cf« «!ca,!//»-om other considerations, Ae fixed them on the (eternal) recompense" (v. 30, 40). 37. not fearing tlie wrath of the king—But in Exodus 2. 14 it is said, "Moses feared, and fled from the face of Pliaraoh." He was afraid, to an attitude oi worship. His faith, as Josepli's (v. 22), consisted in his so confidentially aiiticip:iting tlie fulfilment of God's promise of Canaan to his de.sceiulants, as to desire to be buried there jus his proper possession, leaning upon the top of his st.tir—Genesis 47. 31, Hfbrew and English Version, " upon the bed's head." LXX. trans-
IrUe as Paul here. jEKOMEjnstly reprobates the notion of modern Rome, that Jacob worshipped the top of Joseph's ttaff, having on it an image of Josepli's power, to whicli Jacob bowed in recognition of tlie future sovereignty of his son's tribe, the father bowing to the son! The Hebrew, as translated In English Version, sets it aside: the bed is alluded to afterwards (Genesis 48. 2; 49. ."8), and it is likely that Jacob turned himself In his bed so as to liave his face toward the pillow, Isaiah ;58. 2 (there are no bedsteads \n the East). Paul by adopting the LXX. version, brings out, under the Spirit, an additional fact, viz., that the aged patriarch used his oion (not Joseph's) staff to lean on in worshipping on his bed. The staff, too, was the emblem of his pilgrim stale here on his way to his heavenly city (v. 13, 14), wherein God had so wonderfully supported him. Genesis 32. 10, "With my staff I passed over Jordan, and now I am become," &c. fcf. E.xodus 12. and fled from the danger where no duty called him to stay (to have stayed without call of duty would have been to tempt Providence, and to sacrifice fiis hopeofbeing Israel's future deliverer according to the Divine intimations ; his great aim, iVo<e, I'. '23). He did not fear the king so as to neglect his duty and not return when God called him. It was in spite of the king's prohibition lie left Egypt, not fearing the con-soquences which were likely to overtake him if he should be caught, after having. In defiance of the king, left Egypt. If he had stayed and resumed his position as adopted son of Pharaoh's daughter, his slaughter of the Egyptian would doubtless have been connived at; but his resolution to take his portion with oppressed Israel, which he could not have done had he stayed, was the motive of his fiight, and constituted the " faith " of tliisact, according to the express statement here. The exodus of Moses with Israel cannotbe meant here, for it was made, not in defiance, but by the desire, of the king. Besides, tlie chronological order would be broken thus, the next particular specified here, viz., the institution of tlie Passover, having taken place before tlie exodus. Besides, it Is Moses' /vrsona, history and faith wliich are here described. The faith of the people ("thev passed") Is not introduced till u. 29. endured—steadfast in faith amidst trials. He had lied, 473
11; Mark 6. 8). In 1 Kings 1. 47, the same tiling is said of David's " bowing on his bed," an a<'t of adoring tlianltsglvlng to God for God's favour to his son before death. He omits the more leading blessing of the twelve sons of Jacob; because "he plucks only the flowers which stand by his way, and leaves the whole meadow full to his readers." (Df-LITZSCH m Ai-fokd.] 2!4. \vl»en l»e died—"when dying." the departing — " the e.xoilus" (Genesis 50. 24, 2.'>). Joseph's emineni position in Egypt did not make him regaid it as liis home: in faith Ue
The Worthy Fruits of Faith HEBREWS XI. in the Fathers of Old Time. no< so much from /ear 0/ PJiarnoh, a.fi from a revulsion of feeling in finding God's people insensible to their high destiny, and from disappointment at not liaving been able to inspire them with tliose hopes for which lie had sacrificed all his earthly prospects. This accounts for his Strange reluctance and despondency when commissioned by God to go and arouse the people (Exodus 3. 15 ; 4. 1, lU-12). escaped . . . sivord—.So Jephthah (Judges 12. 3) ; and so David escaped Saul's sword (1 .Samuel 18. 11; 19. 10, 12) ; Elijah (1 Kings 19. 1, &c. ; 2 Kings 6. 14). owt of ivenkness . . . made strong— Samson (Judges 16. 28; 15. 19), Hezekiah (Isaiah 37. and 38.) Milton says of the martyrs, "They shook the powers of darkness with the irresistible power of weakness." valiant in light—Barak (Judges 4. 14, 15). And the Maccabees, the sons of Matthias, Judas, Jonathan, and Simon, who delivered the Jews froia their cruel oppressor, Antiochus of Syria, armies—lit., camps referring to Judges 7. 21. But the reference may be to the Maccabees having put to flight the Syrians and other foes. 35. Women received their dead raised— as the widow of Zarephath (1 Kings 17. 17, &c. ; 22). The .Shunammite (2 Kings 4. 17, &c. ; .35). The two oldest MSS. read, "They received women of aliens by raising their dead.'' 1 Kings 17. 24 shows that the raising of the widow's son by Elijah, led her to the faith, so that he thus took her Into fellowship, an alien though she was. Christ, in Luke 4.26, makes especial mention of the fact that Eliseeiiij Itim . . . invisible—as though he had not to do with men, but only with God, ever before his eyes by faith, tliough invisible to the bodily eye (Romans 1. 20; 1 Timothy 1. 17; 6. 16). Hence he feared not the wrath of visible man; the characteristic of faith (v. 1 ; Luke 12. 4, 5). 88. kept Greek, "hathkept," the Passover being, in Paul's day, still observed. His faith here was his belief in the invisible God's promise that the destroying angel sliould pass over, and not touch the inmates of the blood-sprinkled houses (Exodus 12. 23). "He acquiesced in the bare word of God where thethingitselfwasnotapparent." [Calvin.] the flrst-l3on\— Greek "neuter;" both of man and beast. 89. tliey—Moses and Israel. Red Sea—called so from its red sea-weed, or rather from Edom (meaning red), whose country adjoined it. wKlcli . . . assaying to do Greek, "of which (Red Sea) the Egyptians having made experiment." Rashness awA presumption mistaken by many for jah was sent to an alien from Israel, a woman of Sarepta. Thus Paul may quote this as an instance of Elijah's faith, that at God's command he went to a Gentile city of Sidonia (contrary to Jewish prejudices), and there, as the fruit of faith, not only raised her dead son, but received her as a convert into the family of QoH, as Vulgate reads. Still, English Version may be the right reading, and Greek, " but ;" in contrast to those raised again to life, tortured —" broken on the wheel." Eleazar (2 Maccabees 6. 18, end faith; with similar rash presumption many rush into eternity. The same thing when done by the believer, and when done by the unbeliever, is not the same thing. [Bengel.] What was faith in Israel, was presumption in the Egyptians, were droiviied Greek, "were swallowed up," or " engulfed." They sank in the sands as much as in the waves of the Red Sea. Cf. Exodus 15. 12, "the earth swallowed them." 30. The soundings of trumpets, though one were to sound for ten thousand years, cannot throw down walls, hnt faith can do all things. [ChrysosTOM.] seven days—whereas sieges often last for years. 31. Rahab showed her " faith " in her confession, Joshua 2. 9,
19. 20, 30). The sufferer -n'as stretched on an instrument like a drum-head, and scourged to death, not accepting deliverance—when offered to them. So the seven brothers, 2 Maccabees 7. 9, 11, 14, 29, 36; and Eleazar, 2 Maccabees 6.21,28,30, "Though I might have been delivered from death, I endure these severe pains, being beaten." a better resurrection — than that of the women's children "raised to life again;" or, than the resurrection which their foes could give them by delivering them from death (Daniel 12. 2; Luke 20. 35; Philippians 3. 11). The fourth of the brethren (referring to Daniel 12. 2)said to King Antiochus, "To be put to death by men, is to be chosen to look onward for the hopes which are of God, to be raised up again by Him; but for thee there is no resurrection to 11, " I know that Jehovah hath given j'ou the land; Jehovah your God, is God in heaven above, and in earth beneath." tlie liarlot—her former life adds to the marvel of her repentance, faith and preservation (Matthew 21. 31, 32). believed not—Greek, " were disobedient," viz., to the will of God manifested by the miracles wrought in behalf of Israel (Joshua 2. 8-11). received—in her house (Joshua life." The writer of 2 Maccabees expressly disclaims inspira-
2. 1, 4, 6). -witli peace—peaceably ; so that they had nothing to fear in her house. Thus Paul, quoting the same examples (v. 17, 31) for the power of faith, as James (2. 21, 2.5; see my notes there) does for justification by Mwfcs evidenttion, which prevents our mistaking Paul's allusion here to it as If it sanctioned the Apocrypha as inspired. In quoting Daniel, he quotes a book claiming inspiration, and so tacitly sanctions that claim. 36. others—of a different class of confessors for the truth (the Greek is difl'ereiit from that for " others," v. 35, allot, heteroi). trial—testing their /ai'/A. imprisonment—as Hanani (2 Chronicles 16. ially, shows that in maintaining justification by faith alone, he means not a dead faith, but "faith which worketh by love " {Galatians 5. 6). 33. tlie time—suitable for the length of an Epistle. He accumulates collectively some out of many examples of faith. Gedeon—put before Barak, not chronologically, but as being more celebrated. Just as Samson for tlie same reason is put before Jephthae. The mention of Jephthae as an example of "faith," makes
10), imprisoned by Asa. Micalah, the son of Inilali, by Ahab (1 Kings 22. 26, 27). 37. stoned—as Zechariah, son of Jehoiada (2 Chronicles 24. 20-22; Matthew 2.3. 35). sawn asunder—as Isaiah was said to have been by Manasseh ; but see my Introduction to Isaiah, tempted by their foes, in the midst of their tortures, to renounce their faith ; the most bitter aggravation of them. Or else, by those of their own household, as Job was [Estius] ; or by the fiery darts of Satan, as Jesus was in his last trials. [Glassius.] Probably it included all three; they were templed iu every possible way, by friends and foes, by luiman and Satanic agents, by caresses and afflictions, by words and deeds, to forsake God, but In vain, through the power of faith, sword— " they died In the murder of thi; sword." In D. 34 the contrary Is given as an cll'ect of faith, "they escaped the edge of the sword." Both alike are marvellous etl'ects of faith. It both a(^c<)mplishes great tilings and sutlers great things, without counting it su Herlng, [Chryhostom.] UrIJuh was so slain by .lehoiakim (Joro-
It unlikely he sacrificed the life of his daughter for a rash vow. David, the warrior king and prophet, forms the transition from warrior chiefs to the "prophets," of whom ".Samuel" is mentioned as the first. 33. siibdncd kiu<;doms—as David did (2 Samuel 8. 1, &c.); so also Gideon subdued Mldian (Judges 7). tvronglit righteousness—as Samuel did (1 Samuel 8. 0 ; 12. 3-213 ; 1.5. 33; and David, 2 Samuel 8. 15). obtained promises—as " the prophets" (v. 32) did; for through them the promises were given {cf. Daniel 9. 21). [ISengei..] Rather, "obtained the fulfilment of promises," which had been previously the object of their /rtrt/i (Joshua 21. 15; 1 Kings 8. .50). Indeed, Gideon, Barak, Ac, also obtained the things which God promised. Not "llie promises," which are still future (u. 1.3, 39). stopped the moutlis of lions—Note the words, "because ho believed in his God." Also Samson (Judges niiiih 26. 23) ; and the prophets in Israel (I JCIngs 1!). 10). in slieep-sltlns-as Elijah (1 Kings 19. 13, LXX.) Tliey were white ; as the "goat-skins" were black (cf. Zechariah 13.4). tormented Greek, "In evil state. SH. Of whom tlie world was not worthy—.So far fr<!m their being unworthy of living In the world, as their exile In deserts, 14, 6), David (1 Samuel 17. 34-37), Benalali (2 Samuel 2:j. 20). 34. Q,uenclied the violence of lire—(Daniel 3.27.) Not merely "quenched the fire," but " quenched the power (so the Greek) of the fire." Daniel 3. and (>. record t he last miracles of the Old Testament. So the martyrs of the Ri-forinatlon, though not escaping the ftrc, were (hlivered from Us having powareally or lastingly to hurt them.
&c., might seem to imply, " the world was not worthy of them." The world. In shutting them out, shut out frulu
HEBREWS XII.
Gods Pfovision for Believers.
Exhortation to Faith, Patience, etc.
us." The image is from a"race,"an image common even in Palestine from the time of the Groeco-Maceannian empire, which introduced such Greelc usages as national games. The " witnesses" answer to the spectators pressing round to see the competitors in Uieir contest for the prize (Philippians 3. 14). Those "witnessed of" (Greek, ch. 11. 5, 39) become in their turn " witnesses" in a twofold way: (1.) attesting by their own case the faithfulness of God to His people [Alford) (ch. 6. 12), some of Ihem martyrs in the modern sense; (2.) witnessing our struggle of faith; however, this second sense of "witnesses," though agreeing with the image here if it is to be pressed, Itself a source of blessing ; such as Joseph proved to Potiphar (Genesis 39. 5), and Jacolj to Laban (Genesis 30. 27). In condemning tliem, tlie world condemned itself, caves —lit., "chinks." Palestine, from its hilly character, abounds in fissures and caves, affording shelter to tlie persecuted, as the fifty hid by Obadiah (1 Kings 18. 4, 13) and Elijah (1 Kings 19.8, 13); and Mattathias and his sons (1 Maccabees 2.28, 29); and Judas Maccabeus (2 Maccabees
6.27). 39. having obtained a good report Greek," being borne witness of." Though they were so, yet " they received not the promise," t. e., the final completion, of " salvation" promised at Christ's coming again (ch. 9. 28); "the eternal Inheritance" (oh. 9. 15). Abraliam did obtain the very thing pjoniiserf (ch. 6. 15) in part, viz., blessedness in toul after death, by virtue of faith in Christ about to come; the full blessedness of body and soul shall not be is not positively, unequivocally, and directly saat MneA by Scripture. It gives vividness to the image; as the crowd of spectators gave additional spirit to tlie combatants, so the cloud of witnesses who have themselves been in the same contest, ought to increase our earnestness, testifying, as they do, to God's faithfulness. weigUt—As corporeal unwieldiness was, through a disciplinary diet, laid aside by candidates for the prize in racing; so carnal and worldly lusts, and all, whether from without or within, that would Impede the heavenly runner, are the spiritual weight to be laid aside. " Encumbrance," aZ? mperfluotia weight ; the lust of the flesh, the lust of the eye, and the pride of life, and even harmless and otherwise useful things which would positively retard us (Mark 10. 50, the blind man casting away his garment to come to Jesus; 9. 42-18; cf. Epliesians 4. 22; Colossians 3. 9, 10). the sin which doth so easily beset us Greek, " sin which easily stands around us;" so Luther, " wliich always so clings to us;" "sinful propensity always surrounding us, ever present and ready." [Wahl.] It is not primarily "the till the full number of the elect shall be accomplislied, and all togetlier, no one preceding the other, shall enter on the full glory and bliss. Moreover, in another point of view, " It is probable that some accumulation of blessedness was added to holy souls, wlien Christ came and fnlfilled all things; even as at His burial many ro.se from the dead, who doubtless ascended to heaven with Him" [Fl-ACius in Benqel] (cf. JVote, Ephesians 4. 8). The perfecting of believers in title, and in respect to conscience, took place, once for all, at the death of Christ, by virtue of His being made by death perfect as Saviour. Their perfecting in soul at, and ever after Christ's death, took, place, and takes place at their death. But the universal and final perfecting wilt not take place till Christ's coming. *0. pro-»-ided—with Divine forethought from eternity (cf. Genesis 22. 8, li). some better tUing for us—(ch.
7. 19)—than they had here. They had not in this world, "apart from us" (so the Greek is for " without us," i. e., they had to wait for us for), the clear revelation of the promised salvation actuall.v accomplished, as we now have it In Christ; in their state beyond the grave their touls also seem to have attained an increase of heavenly bliss on the death and ascension of Christ ; and they shall not attain the full and final glory in body and soul (the regeneration of the creature), until the full number of the elect (including us with them) is completed. The Fathers, Cbrysostom, &c., restricted the meaning of v. 39, 40 to this last truth, and I incline to this view. The connection is, "You,Hebrews, may far more easily exercise patience than Old Testament believers; for they had mucli longer to wait, and are still waiting until tlie elect are all gathered In; you, on the contrary, have not to wait for them." [EsTius.] I think his object in these verses (39, 40) is to warn Hebrew Christians against their tendency to relapse into Judaism. "Though the Old Testament worthies attained such eminence by faith, they are not above us in privileges, but the reverse." It Is not we who are perfected with them, but rather they with us. They waited for His coming; we enjoy Him as having come (ch. 1. 1; 2. 3). Christ's death, the means of perfecting what the .Jewish law could not perfect, was reserved for our time. Cf. ch. 12. sin," &o., but sin in general, with, howevei', especial reference to "apostasy," against which he had already warned them, as one to which they might gradually be seduced ; the besetting sin of the Hebrews, unbelief, with patience Greek. " in persevering endurance" (cli. 10. 3(i). On "run" cf. 1 Corinthians 9. 24, 25. a. Looking unto— lit., " Looking from afar" (Note, ch. 11. 26) ; fixing the eyes upon Jesus seated on the throne of God. author "Prince-leader." The same Greek is translated " OaUuxi (of salvation)," ch. 2. 10; "Prince (of life)," Acts 3. 15. Going before us as the Originator of our fairh, and the Leader whose matchless example we are to follow always. lu this He Is distinguished from all tliose examples of faith in ch. 11. (cf. 1 Corinthians 11. 1). On His "faith" cf. ch. 2.
13; 3. 2. Believers have ever looked to Him (ch. U. 26; 13.
8). finisher— GreeA;, "Perfecter," referring to cli. 11. 40. of our faith—rather as Greek, "of the faith," including; both His faith (as exhibited in what follows) and our faith. He fulfilled the ideal of faith Himself, and so,, both as a vicarious offering and an example. He is the object of our faith, for the joy . . . set before him viz., of presently after sitting down at the right hand of the throne of God; including besides His own personal joy, the joy, of sitting there as a Prince and Saviour, to give repentance and remission of sins. The coming joy disarmed of its sting the present pain, cross . . . shame—tlie grent stumbling-block to the Hebrews. "Despised," i.e., disregarded. 3. For—Justifying His exhortation, "Looking unto Jesus." consider — by way of comparison with yourselves, so the Oreek. contradiction—unbelief, and every kind of opposition (Acts 28. 19). sinners—<S'in assails us. Not sin, but sinners, contradicted Christ. [Benosl.] be wearied and faint Greek, "lest ye weary.fainting," &c. Cf. Isaiah 49. 4,5, as a specimen of Jesus-not being wearied out by the contradiction and strange unbelief of those among whom He laboured, preaching as never man did, and exhibiting miracles wrought by His Inherent power, as none else could do. 4. not yet resisted .uorto blood—Image from 'pugilism, as he previously had the image of a race, both being taken from the great national Greek games. Ye have suffered the lo.s-s of goods.nn^' been a gazing-stock both by reproaches . and afflictions; ye have not shed your blood (Note, ch. 13. 7). "Tlie athlete wlio hath seen his own blood, and who, though cast down by his opponent, does not let his spirits be cast down, who as often as he hath fallen liath.ri)i«>u .the more deterialued, 2, "pei-fecter (Oreek) of our faith."' Now that Clirist is come, they in soul share our blessedness, being "the spirits of the just made perfect" (ch. 12. 23); so Alford; however, see Note there. Ch. 9. 12 shows that the blood of Christ, brought Into the heavenly holy place by Him, first opened an entrance Into heaven (cf. John 3. 13). Still, the fathers were in blessedness by faith in the Saviour to come, at death (ch. 6. 15; Luke 16. 22).
CHAPTER XIT.
Ver. 1-29. Exhortation to Foli-ow the 'Witnessbs OP Faith JUST Mentioned: Not to Faint in Triam: To Remove ali, Bitter Roots of Sin: For we are UNDER, not a Law op Terror, but the Gospel of Grace, to Despise which will bring the Heavier Penalties, in Proportion to our Greater Privileges. 1. we also—as well as those recounted In v. 11. •re compasaed about Oreek, "have .so great a cloud (a numberless multitude aftoueus, like acloud, 'holy and pellocid,' Clkhens Alexandrin [7S)of wi tnesses surround i ng
47»
An Eaniesi Exhortation to HEBREWS XII.
Constant Faith, Patience, and Godlinesa.
g. IPS down to the encounter with great hope." [Seneca.] agninst sin isin is personified as an adversary; sin, wlietlier witlilrt you, leading you to «parp your blood, or in our adversaries, leading them to ahed it, if tliey cannot IhriniKli your (aithtulness even unto blood, induce you to apostatize. 5. forgotten—utterly, so the GVceA:. Cf. v. 1.5- seemed fit to themselves." Their rule of chastening is what may seem fit to their own often erring judgment, temper, or caprice. The two defects of human education are (1.) the prevalence in it of a view to the interests of our s/iort earthly term of days ; (2.) the absence in parents of the unerring wi.sdom of our heavenly Father. "They err much atone time in severity, .at another in indulgence
17, in wliich he implies how utterly some of them had forgotten God's word. His exhm-talion ouhl to have more et Tect on you than the cheers and exliortations of the spectators liave on the competitors striving in tlie games. vir\xic\x— Greek, "the which," of wliich tlie following is a specimen. [Alfobd.] speaketli unto you—as in a dialogue or discourse, so the Greek, implying God"s loving condescension (cf. Isaiah 1. 18). despise not—lit., "Do not hold of little account." Betraying a contumacious spirit of unbelief (ch. 3. 12), as "faint" implies a broken down, weak, and desjmnding spirit. "Chastening" is to be borne with "subjection" (v. 9); "rebuke" (more severe than chastening) is to be borne with endurance (v. 7). "Some in adversity kick against God's will, others despond ; neither [1 Samuel 3. 13; Ephesians f>. 4|, ami do not so much chasten as think they chasten." [Hknuel.] that wo might be partakers of his holiness—Bocoining holy as He is holy (John 15. 2). To become hoi// like God is tantamount to being educated for passing cternityw\th God (i'. 14; 2 Peter 1. 4). So this " partaking of God's holiness " stands in contrast to the "few days" of this life, with a view to which earthly fathers generally e<Uicate their .sons. 11. Joyous . . . grievous Greek, "matter of joy. . . matter of grief." The objection that chastening is grievous is here anticipated and answered. It only seems so to those being chastened, whose judgments are confused by the present pain. Its ultimate f7-uit amply compensates for any temporary pain. Tlie real object of the fathers in chastening is not that they find pleasure in the children's pain. Gratified wishes, our Father knows, would often be our real curses, fmit of righteousness righteousness (in practice, springing from faitli)
Is to be done by the Christian, wlio is peculiarly tlie child of God. To him such adverse things occur only by the decree of God, and that designed in kindness, viz., to remove the defilements adliering to the believer, and to exercise his patience." [Grotius.] G. (Revelation 3. 19.) and Greek, "yea and," "and moreover;" bringing out an additional circumstance. scourgetU—which draws forth " blood" (t). 4). recelveth—accepts. Takes to Himself as a son "in whom He delighteth" (Proverbs 3. 12). 7. In V.7, 8 the need of "chastening" or "discipline" is inculcated; In r. 9, the duty of those to whom it is administered. If—The oldest MSS. read, " With a view lo chastening (i. e., since God's chastisement is with a view lo your chastening, i. e., disciplinary amelior.ation) endure patiently;" so Vulgate. AIjTOUd translates it as indicative, not so well, " It is for chastisement tliat j/e are enduring." dealetU with j-ou—" beareth Himself toward you" in the very act of chastening, what son Is Ue—"Wliat son is there" even in ordinary life? Much more God as to His sons (Isaiah 48. 10; Acts 14. 22). The most eminent of God's saints were the most afflicted. God leaus them by a way they know not (Isaiah 42. 16). We too mucli look at each is the fruit which chastening, the tree, yields (Phillppians
1.11). "Peaceable" (cf. Isaiah 32.17): in contrast to tho ordeal of conflict by which it has been won. "Fruit of righteousness to be enjoyed in peace after the conflict." [Thohtck.] As the olive garland, the emblem of peace as well as victory, was put on the victor's brow in the games, exercised thereby—as athletes exercised in training for a contest. Chastisement is the exercise to give experience, and make the spiritual combatant irresistibly victorious (Romans5. 3). "Oh happy tlie servant for whose improvement his Lord is earnest, with whom lie deigns to be angry, wiiom He does not deceive by dissembling admonition " [withholding admonition, and so leading the man to think he needs it not]! Tektullian, de Pat., c. II. Observe the "afterwards:" that is the time often when God works. 13. He addresses them as runners in a race, and pugilists, and warriors. [Ciiuysostom.] The "wherefore" is resumed fi-om v. I. lift up—In Isaiah 3.5. 3, from which Paul here quotes, it is, "/Strengthen ye the weak hands." The hand is the symbol of one's strength. Ai.- FORD <mjisiaie«, " Put straight again the relaxed hands." JUnglish Version expresses the sense well, feeble lit., " paralyzed :" a word used only by Luke In the New Testament, Paul's companion. The exhortation has three parts: the first relates to ourselves, v. 12, 13; the second, to others, v. 14, "Peace with all men," the third, to God, " Holiness, without which," &c. ; and the first is referred to in V. 15, "Lest any man fail of the grace of God;" the second in the words, " Lest any root of bitterness," &c. ; the third in v. 16, "Lest there be any fornicator or profane person," Ac. This threefold relation often occurs in Paul's Epistles. Cf. Note, Titus 2. 12, "soberly, righteously, and godly." The Greek active verb, not the middle or reflextrial by itself. Instead of taking it in connection with the whole plan of our salvation, as if a traveller were to complain of the steepness and roughness of one turn in the path, without considering that it led him into green pastures, on the direct road to tlie city of habitation. The New Testament alone uses the Greek term for education (paideia), to express " discipline " or correction, as of a child by a wise father. 8. If ye be without—excluded from participation in chastisement, and wishing to be so. all —allsoju.- all the worthies enumerateil in ch. U.: all the wiltiesses (v. 1). are Greek, "have been made partakers." then are ye bastards—of whom their fatliers take no care whether they are educated or not; whereas every rightminded father Is concerned for the moral well-being of his legitimate son. "Since then not to be chastised is a mark of bastardy, we ought [not to refuse, but] rejoice in chastisement, as a mark of our genuine sonship." [Chuy.sOSTOM.] 9. fathers . . . which corrected us—rather as Greek, " We had the fathers of our flesh as correctors." subjection—See thepunishmeutof insuliordinalion, Deuteronomy 21. 18. Father of spirits—contrasted with the fathers of our flesh. " Generation by men is carnal, by God is spiritual." [Bengel.] As " Father of spirits," He ive, requires the sense to be. Lift up not only j/our own hands and knees, but also those of your In-ethren (cf. v. 15; Isaiah 3.5. 4). 13. Quoted from Proverbs 4. 26, LXX., " Make straight paths for thy feet." Straight, i. e., leading by a straight road to joy and grace {v. 1. 2, 15). Cease to "lialt" between Judaism and Christianity. [Bengel.] "Paths," lit., iv/iecl-tracks. Iet your wallc be so flriu and so unanimous in the right direction, that a plain track and "highway" may be thereby established for those who accompany and follow you, to perceive and walk In (Isaiah ;!5. 8). [Alford.] that which Is lame — those " wealc in the faith " (Romans 14. 1), having still JudaizIng prejudices, be turned out of the way—(Proverbs 4. 27)—and so missing the way, lose the prize of " the race"
Is both the Orlginator, and the Providential, anil Gracious Sustainer, at once of animal and spiritual life. Cf. "and IiiVK," viz., spiritually; alsoti. 10, "tliat we might be partakers of His holiness " (2 Peter 1. 4). God Is a spirit Hi m-
and the Creator of spirits like Himself, In <!i)iitrasl to men who are flesh, and the progenitors of flesh (.John 8. (!). Jesus our pattern "learned obedience" experimentally by suff Vring (ch. 5. 8). and live—and so, thereby llvespirttUHllyand eternally. 10. Showing wherein the cliastisernent of our heavenly Father Is preferable to that of •arthly fathers, for a few ilays i.e., u<ith a view to our well-l«!ing tn lAe/eu; dai/.t of our eartlily life: so the Greek. after their own jUeaaujie Greek, "according to what 476 (t). 1). rather be healed—Proper exercise of Itself contributes to health : the habit of walking straight onward In the right way tends to healing. 14. follow peace with all men—with tho brethren especially (Romans 14. 19), that so tlie "lame "among them be not " turned out of the way" (v. 13), and that no one of them "fall of Uie
An Earnest Exhortation to HEBREWS XII, Constant Faiih, Patience, and Godliness. grace of God" («. 15). holiness—a distinct Greek word from God's "holiness" (u. 10), Translate here "sanctiflcatlon." His Is absolute holiness: our part is to put on His holiness, becoming " holy as He is holy," by sanctiftca- (cf. V. 23) : he intimates that they must exercise holy selfcontrol, if they wish not, like Ksiui, to forfeit them: 17. afterwards Greek, "even afterward." He despised his birth-right, accordingly also he was despised and rejectee? when he wished to have the blesillg. As in the teliever'f case, so in the unbeliever's, tlierc is an " aiterwards' coming, when tlie believer shall look on his past griefs, and the unbeliever on his past joys, in a very diftereiit light from tliat in which they were respectively viewed at the time. Cf. " Nevertheless aflei waid, ' &c., v. 11, with the "afterward" here. Cf. " the cool ol the day," Genesis tiwi. Whilst "following peace with all men," we are not so to seek to please them, as to make God's will and our sanctitication a secondary object; this latter must be our first aim (Galatians 1. 10). -without which— Grce/c, " apart from which." no man shaAl see the Lord—no man as a tan; in heavenly glory (Revelations 22. 3, 4). In the East, none but the greatest favouri tes are ad mi tted to the honour of seeing the king (cf. 2 Samuel 14. 24). The Lord being pure and holy, none but the pure and holy shall see Hina (Matthew 5. 8). Without holiness in them, thejcould not enjoy Him who is holiness itself (Zechariah 14. 20). The connection of purity with seeing the Lord, appears in 1 John 3.2,3; Ephesians 5.5. Contrast v. 16 (cf. 1 Thessalonians 4. 3). In Matthew 24. 30 ; Revelation 1. 7, it is said that all shall see the Lord ; but, that shall be as a Judge, not as their lasting portion and God, which is meant here. The Oreek verb does not denote the mere action of seeing, but the seer's state of mind to which tiie object
3. 8, with 6. when he wonld—when he wished to have. "He that will not when he may, when he will, shall have nay" (Proverbs 1. 24-30; Luke 13. 34, 35 ; ISI. 42). he was rejected—not as to every blessinj,', but only that which would have followed the primogeniture, he found no place for repentance—The cause is hen; put for the effect, " repentance" for the object which Esau aimed at in his so-called repentance, viz., the change of his father's determination to give the chiel blessing to Jacob. Had he sought real repentance with tears htwould have found it (Matthew 7. 7). But he did not find it, because this was not what he sought. What proves his tears were not those of one seeking true repentance is, immediately after he was foiled in liis desire, he resolved to murder Jacob! He shed tears, not for his sin, but for his sutlering the penalty of iiis sin. His were tears of vain regret and remorse, not of repentance. " Before, he might have had the blessing without tears; afterwards, however many tears he shed, he was rejected. Let us use the time" (Luke 18.27)! [Bengel.] Alford explains " repentance" here, a chance, by repenting, to repair (i. e., to regain the lost blessing). I agree with him that the translation, instead of "repentance," "no place for changing his father's mind," is forced; thougli doubtless this is what was the true aim of the "repentance" which he sought. The language is framed to apply to profane despisers who wilfully cast away grace and seek repmtance (i. e., not real ; but escape frorn the penalty of their sin), but in vain. Cf. "afterward," Matthew 25. 11, 12. Tears are no proof of real repentance (1 Samuel 24. 16, 17; contrast Psalm 56. 8). it—live blessing, which was the real object of Esau, thougli ostensibly seeking " repentance." 18. For-The lact that we are not under the law, but under a higher, and that the last dispensation, the Gospel, with its glorious privileges, is the reason why especially the Hebrew Christians should "look diligently," <fec. (v. 15, lOj. are not come GreeA, " have not come near to." Alluding to Deuteronomy 4. 11, " Ye came near and stood under the mountain ; and the mountain burned with Are . . . with darkness, clouds, and thick darkness." " In your coming near unto God, it has not been to," <fcc. the mount—The oldest MSS. and Vulgate omit "the nrount." But still, "the mount" must be supplied from v. 22. that might be touched—palpable and material. Not that any save Moses was allowed to touch if (Exodus 19.12, 13). The Hebrews drew near to the i»iat,erial Mount Sinai with material bodies; we, to the spiritual mount in the spirit. The "darkness" was that formed by the clouds hanging round the mount; the " tempest" accompanied the thunder. 15). trumpet—to rouse attention, and herald God's approach (Exodus 19. 16). entreated tliat the word should not be spoken— ^i., " that speech should not be added to them;" not that they refused to hear the word of God, but they wished that God should not Himself speak, but employ Moses as His mediating spokesman. "The voice of words" was the Decalogue, spoken by God himself, a voice issuing forth, without any lOT\a. being seen: after which "He added no more" (Deuteronomy 5. 22). '.20. that which was commanded— "the interdict." [Tittmann.] A stern inlerdiclory mandate is meant. And—rather, "Even if a beast (much more a man) touch, ' &c. or tlirust lUroujh with a dnrt Oinltted in the oldest M.ss. The full interdict in Exodus 19. 12, 13 is alibreviated here; the lioiisl alone, being put for "wliether man or beast:" the stoning, which applies to llie human ollender, alone Ijt Insj spe-
Is presented: so in Matthew 5. 8 they shall truly comprehend God. [TiTTMANN.] None but the holy could appreciate the holy God, none else therefore shall abide in His presence. "The bad shall only see Him in His form as Son of man [cf. Revelation 1. 13, with 7; and Matthew ^4. 30; Acts 1. 11; 17. 31]; still it will be in the glory In which He shall judge, not in the lowliness in which He was judged. His form as God, wherein He is equal to the Father, without doubt the ungodly shall not see; for it is only ' the pure in heart who shall see God.' [Adqdstine.] " He shall come to judge, who stood before a judge. He shall come in the form in which He was Judged, that they may see Him whom they pierced: He who was before hidden shall come manifested in power: Ue, as Judge, siiall condemn the real culprits, who was Himself falsely made a culprit." 15. lest any . . . fall— Greek, " lest any (riz., through sloth in running)/atim.9," or "falling short of the grace of God . . . trouble you." The Image is taken from a company of travellers, one of whom lags behind, and so never reaches the end of the long and laborious journey. [Chrysostom.] root of bitterness—not merely a "bitter root," wliich might possibly bring forth sweet fruits; this, a root whose essetice is " 6^- lerness," never could. Paul here refers to Deuteronomy
29. 18, " Lest there should be among you a root that beareth gall and wormwood" (cf. Acts 8. ?.'<). Root of bitterness comprehends every per«on (cf. v. 16) and every principle of doctrine or practice so radically corrupt as to spread corruption all around. The only safety is in rooting out such a root of bitterness, many—rather, "the many," i. e., the whole congregation. So long as it Is hidden nnder the earth it cannot be remedied, but when it " springs up," it must be dealt with boldly. Still remember the caution (Matthew 13. 26-30) as to rooting out pcrtons. No such danger can arise in rooting out bad principles. 16. forvl««tor—(Ch. 13. 4 ; 1 Corinthians 10. 8.) or jtrotane—Fornication is nearly akin to gluttony, Esau's sin. He jrrofanely cast away his spiritual privilege for the gratification of his palate. Genesis 25. 31 graphically portrays him. An example well fitted to strike needful horror into the Hebrews, whosoever of them, like Esau, were only sons of Isaac according to tlie flesh. [Bknqkl.J for one morsel—the smallness of the inducement only aggravates the guilt of casting away eternity for such a trifle, so far is it from being a claim for mercy (cf. Genesis 3. 6). One single act has often the greatest power either for good or for evil. So in the cases of Kcuben and Saul, for evil (Genesis 49. 4; 1 Clironlcles 5. 1; 1 Siiiiiiiel 13.
12-14); and, on the other hand, for goorl, Aliriiluiiii and Plilnehas (Genesis 12.1, &c. ; 15.5,6; Nnmlx rs 2.'). 8-1')). bis blrth-rlffht— GreeA, " his own (so the oldest MSS. read. Intensifying the suicidal folly and sin of the act) rights of primogeniture," involving the hlgli spiritual privilege of being ancestor of tlie promised seed, and lieir of the promises in Him. The Hebrews whom I'aul addressed, cified, the beast's punishment, viz., the being Ihruat 477 luul, as Christians, the spiiitual rights of primogeniture
T%e New Testament Commended. HEBREWS Xir. Christ's Blood belter than that of Abd. made perfect," not merely "just men made perfect," may favour the reference to the happy spirits in their separate state. The Greek is not " the perfected spirits," hut 'the through with a dart, beinsr left to be understood, at. tlie sight—the ms Mii of God's majesty. quaUe Greek, "I am in trembling:" "fear" affected liis mind; "trembling," his body. Moses is not recorded in Exodus to have used these words. But Paul, by inspiration, supplies (cf. Acts 20. 35 ; 2 Timothy 3. 8) tliis detail. We read in Deuteronomy 9. 19, LXX., of somewhat like words used by Moses after breaking the two tables, through fear of God's anger at the people's sin in making the golden calves. He doubtless similarly "feared" in liearing the ten commandments spoken by the voice of Jehovah. 22. are come— (Jreeft, " have come near unto" (cf. Deuteronomy 4. 11). Not merely, ye sfiall come, but, j/e have already come. Mount Sion—antitypical Sion, tlie heavenly Jerusalem, of which the spiritual invisible Church (of which the first foundation was laid in literal Zion, John 12. 15 ; 1 Peter 2. 6) is now the earnest ; and of which the restored literal Jerusalem hereafter shall bo the earthly representative, to be succeeded by the everspiritti oi the pe7fected just." In no other passage are the just said to be perfected before the resurrection, and the completion of the full number of the elect (Revelation 6.
11); I think, therefore, "spirits of the just," may here be used to express the just whose predominant element in their perfected stale shall be spirit. So spirit and spirits are used of a man or men in the body, undeithe influence of the spirit, the opposite of //es7» (John 3. 6). The resurrection bodies of the saints shall be bodies in which the spirit shall altogether preponderate over the animal soul (Note, 1 Corinthians 15. 44). 24. new—Not the usual term (kaine) applied to the Christian covenant (ch. 9. 15), which would mean 7iew as different from, and superseding the old ; but Greek nea, recent, lately establislied, having the freshness o( youth, as opposed to age. The mention of Jesus, the Perfecter of our faith {v. 2), and Himself perfected through sufferings and death, in His resurrection and ascension lasting and " new Jerusalem, coming down from God out of heaven" (Revelation 21. 2-27; cf. ch. 11. 10). 23, 23. to an iniinmerable company of angels, to tlie general assembly and Clmrch—The city of God having lieen mentioned, the mention of its citizens follows. Believers being like the angels (Job 1.6; 38.7), "sons of God," are so their "equals" (Luke 20. 36); and, being reconciled through Christ, are adopted into God's great and blessed family. For the full completion of this we pray (Mattliew (ch. 2. 10; 5. 9), is naturally suggested by tlie mention of " the just made perfect" at their resurrection (cf. ch. 7. 22). Paul uses "Jesus," dwelling hereon Him as the Person realized as our loving frietid, not merely in His official character as the Christ, and to the Iilood of sprinkling —liere enumerated as distinct from "Jesus." Bengel reasonably argues as follows : His blood was entirely "poured out" of His body by the various ways in which it was slied. His bloody sweat, the crown of thorns, the scourging, the nails, and after death the spear, just as the blood was entirely poured out and extravasated from the animal sacrifices of the law. It was incorruptible (1 Peter 1. 18, 19). No Scripture states it was again put into the Lord's body. At His ascension, as our great High Priest, He entered the heavenly lioliest place " BY His own blood " (not after shedding His blood, nor wit?i the blood in His body, but), carrying it separately from his body (cf. the type, ch. 9. 7,
6. 10). English Vernon arrangement is opposed (1.) by " and " always beginning each new member of the whole sentence; (2.) "general assembly and Church," form a kind of tautology; (3.) "general assembly," or rather, ''festal full assembly," " the Jubilant full company" (such as were the Olympic games, celebrated with joyous singing, dancing, &c.), applies better to the angels above, ever hymning God's praises, than to the Church, of which a considerable part is now militant on earth. IVanslate therefore, " To myriads (ten thousands, cf. Deuteronomy
12, 23; 13. 11). Paul does not say. By the eflicacy of HlB blood, but, "By His own proper blood " (ch. 9. 12); not aiA» TEKiAL blood, but "the blood of Him who, through the eternal Spirit, offered Himself without spot unto Gc»l" (ch. 9. 11). So in ch. 10. 29, the Son of God and the blood of
33. 2; Psalm 68. 17 ; Djiniel 7. 10; Jude H; namely), the liiil festal assembly of angels, and the Chuich of the firstborn." Angels and saints together constitute the ten thousands. Cf. " all angels, all nations " Matthew 25. 31, 32. Messiah is pre-eminently " the First-born," or " First-begotten " (ch. 1. C), and all believers become so by adoption. tlie covenant wherewith (the professor) tvas sunctifted, are mentioned separately. Also in ch. 13. 12,20; also cf. ch. 10.
Cf. the type, Leviticus 3. 12,45,50; 1 Peter 1. IS. As the kingly and priestly succession was in the first-born, and as Israel was God's "flrst-born" (Exodus 4.22; cf. 13. 2), and a "kingdom of priests" to God (E.xodus 19. 6), so believers (Revelation 1.6). written In heaven—enrolled as cill Kens there, .^ii those who at the coming of " God the Jutlgeof all" (which clause therefore naturally follows), shall be found " written in heaven," i. e., in the Lamb's book of life. Though still fighting the good fight on earth, still, in respect to your destiny, and present life of faith which sah Ktantlates things hoped for, ye are already members of the heavenly citizenship. "We are one citizenship with angels ; to which it is said in the psalm. Glorious things are spoken of thee, tliou city of God." [Augustink.] I think AI.F0RD wrong In restricting " the Cliurcli of the flrst-born written in heaven," to those militant on earth; it is rather, all those who at the .Judge's coming shall be found writen in heaven (the true patent of heavenly nobility ; contrast "written in the earth," Jeremiah 17. 13, and Esau's profane sale of his birth-right, v. Hi); t lieseall, from the beginning to the end of the world, formingone (Church to which every believer is already come. The first-horn of Israel were "written" in a roll (Numbers .3. 10). tUe spirits of Just men made perfect—at the resurrection, when the " Junais" shall appear, and believers' Ijllssshall be consummated by the union of the glorified boily with the spirit; the great hope of the New Testament (Romans 8.20-23; 1 Thessalonlans 4.16). The place of this clause after " the Judgk of all," Is my objection to BKNGKLand Alpohd'.s explanation, the souls of tlie just in their srparrUe slate perfected. Cf. (Nbte) ch. II. 39, 40, to which h<? refers here, and which I think confirms jny view; those heretofore spirits, but now to be perfected by being clothed apon with tlielH)dy. Still the phrase, " *piriAv of just men 478
19, with 21. So in the Lord's Supper (1 Corinthians 10. 16;
11. 21-26), tlie body and blood are separately represented. The blood itself, therefore, continues still in heaven bofore God, the perpetual ransom-price of "the eternal covenant " (ch. 13. 20). Once for all Christ sprinkled the blood peculiarly for us at His ascension (ch. 9. 12). But it is called " the blood of sprinkling," on account also of its continued use in heaven, and in the consciences of the saints on earth (ch. 9. 14; 10. 22; Isaiah 52. 15). This sprinkling is analogous to the sprinkled blood of the Passover.
Cf. Revelation 5. 6, "In the midst of the throne, a Lamb as it had been slain." His glorified body does not require njeat, nor the circulation of the blood. His blood introduced into heaven took away the dragon's right to accuse. Thus Rome's theory oC concomitancy of the blood with the body, the excuse for giving only the bread to the laity, falls to the ground. The mention of "the blood of sprinkling" naturally follows the mention of the "covenant," which could not be consecrated without blood (ch. 9. 18, 22). speaketik better things than that of Abel—viz., than the sprinkling (the best MSS. read the article inacitit/ic, which refers to "sprinkling," not to "blood," which last in neuter) of blood by Abel In his sacrifice spake. This comparison between two things of the same kind [viz., Christ's sacrifice, and Abel's sacrifice) is more natural, than between two things different In kind and In results (viz., Christ's sacrifice, and Abel's own blood [AlfokdJ, which was not a sacrifice at all), cf. ch. 11. 4 ; (Jenesis 4. 4. This accords with the whole tenor of the Epistle, and of this passage in particular (v. 18-2"2,) which is to show the superiority of Christ's sacrifice and the new covenant, to the Old Testament sacrifices (of which Abel's Is the first recorded it, n\oreover, was testified to by God as acceptable to Him above Cain's), cf.ch. 9. and 10. The word " better" imp Uefi
The Danger of Be/using the Word. HEBEEWS XIII. An Exhortation to Cliarily, etc. of themselves, but be removed. The new abiding heaven and eartli are also made by God, but they are of a liiglier nature than tlie material creation, being made to partake of the Divine nature of Him who is not made: so in this relation, as one with the uncreated God, they are regarded as not of the same class as the things made. The things made in the former sense do not remain; the things of the new heaven and earth, like the uncreated God, "shall REMAIN before God" (Isaiah 66.22). The Spirit, the seed of the new and heavenly being, not only of the believer's soul, but also of the future body, is an uncreated and immortal principle. 28. receiving—as we do, in prospect and sure hope, also in the possession of tlie Spirit the first-fruits. This is our privilege as Christians, let us have grace—"let us have thankfulness." [Alford after Chrysostom.] But (1.) this translation is acccording to classical Greek, not Paul's phraseology for " to be thankful." (2.) "To God" would have been in that case added. (3.) " Whereby we may serve God," suits the Eng-
Buperlcjrtty to something that is good: but Abel's own blood was not at all good lor the purpose for which Christ's blood was efficacious; uay, it cried for vengeance. So Archbishop Magee, Hammond, and Knatchbull. BENGEli takes "the blood of Abel" as put for all tl\e blood shed on earth crying for vengeance, and greatly increasing the other cries raised by sin in the world ; counteracted by the blood of Christcalmly speaking in heaven for us, and from heaven to us. I prefer Magee s view. Be this as it may, to deny that Christ's atonement is truly a propitiation, overthrows Christ's priestliood, makes the sacrifices of Moses' law an unmeaning mummery, and represents Cain's sacrifice as good as that of Abel, as. refuse not—through unbelief. Ulin that spcaketh God in Christ. As the blood of sprinkling is represented as speaking to God for us, u. 24; so here God is represented as speaking to us (ch. 1. 1, 2). His word now is the prelude of tlie last "shaking" of all things {v. 27). The same word which is heard in the Gospel from heaven, will shake heaven and earth (v. 26). wlio refused liliu Greek, " refusing as they did." Their seemingly submissive entreaty that the word should not be spoken to tliem by God any more (u. 19), covered over refractory hearts, as lish Version "grace" (i.e.. Gospel grace, the work of the Spirit, producing faith exhibited in serving Ood), but does not suit "thankfulness." acceptably Greek, "wellpleasingly." reverence and godly fear— The oldest MS.S. read, " reverent caution and fear." Reverent caniion (same Greek as inch. 5. 7; see i\roe there) lest we should offend God, who is of purer eyes than to behold iniquity. Fear lest we should bring destruction on ourselves. 39. Greek, "For even:" "for also: ' introducing an additional solemn incentive to diligence. Quoted from Deuteronomy i. 2i. our God—in whom we hope, is also to be feared. He is love; yet there is another side of his character, God has wrath against sin (ch. 10. 27, 31). tlieir subsequent deeds showed {ch. 3. 16). tliat siiaUe— revealing with oracular warnings His Divine will: so tlie Greek. If we turn away Greek, "we who turn away." The word implies greater refractoriness than "refused," or "declined." Him. that speaketh from heaven—God, by His Son in the Gospel, speaking from His heavenly throne. Hence, in Christ's preacliing frequent mention
Is made of " the kingdom of the heavens'' (Greek, Matthew
8. 2). In the giving of the law God spake on eartli {viz.. Mount Sinai) by augels (ch. 2. 2; cf. ch. 1. 2). In Exodus
CHAPTER XIII.
20. 22, when God says, "I talked with you from heaven," this passage In Hebrews shows that not the highest heavens, but the visible heavens, ttie clouds, and dark-
Ver. 1-25. Exhortation to Various Graces, EspeciAXLY Constancy in Faith, Following Jesus amidst llEPKOACHES. Conclusion, with Pieces of Intelligence AND Salutations. 1. brotherly love—a distinct special manifestation of "charity" or "love" (2 Peter 1.7). The Church of Jerusalem, to which in part this Ep:stle was addressed, was distinguished by this grace, we know from Acts (cf. ch. C. 10; 10.32-34; 12.12,13). continue— charity will itself continue. See that It continue ivith you. 3. Two manifestations of "brotherly love," hospitality, and care for those in bonds. Be not forgetful—Implying it was a duty which tliey all recognized, but wliich they might forget to act on (u. 3, 7, 16). The enemies of Christianity themselves have noticed the practice of this virtue among Christians. [Julian, Ep. 49.] enter, tained angels unawares—Abraham and Lot did so (Genesis 18. 2; 19. 1). To obviate the natural distrust felt of strangers, Paul says, an unknown guest may be better than he looks: he maybe unexpectedly found to be as much ,a messenger of God for good, as the angels (whose name means messenger) are; nay more, if a Christian, he represents Christ Himself. There is a play on the same Greek word. Be not forgetful and unaware; let not the duty of hospitality to strangers escape you; for, by entertaining strangers, it \i'AS, escaped the entertainers tliat they were entertaining angels. Not unconscious and forgetful of the duty, they have unconsciously brought on themselves the blessing. 3. Remember—in prayers and acts of kindness, bound with them—by virtue of the unity of the members ness, are meant, out of which God by angels proclaimed the law on Sinai. !46. then shook—when He gave the law on Sinai, now—under the Gospel, promised—tlie announcement of His coming to break up the present order of tilings, is to the ungodly a terror, to the godly a promise, the fulfilment of which they look for with joyful hope. Yet once more—Cf. my Notes, Haggai 2. 6, 21, 22, both which passages are condensed into one here. The shaking began at the first coming of Messiah ; it will be completed at His second coming, prodigies in the world of nature accompanying the overthrow of all kingdoms that oppose Messiah. The Hebrew is lit., " it is yet one little," i.e., a single brief space till the series of movements begins ending in the advent of Messiah. Not merely the earth, as at the establishment of the Sinaitic covenant, but heaven also is to be shaken. The two .advents of Messiah are regarded as one, the complete shaking belonging to the second advent, of wliich the presage was given in the shakings at the first advent: tlie convulsions connected with the overtlirow of Jerusalem shadowing forth those about to be at tlie overtlirow of all the God-opposed kingdoms by the coming Messiali. 27, this word, I'et once more-.So Paul, by the Spirit, sanctions the LXX. rendering of Haggai 2. 6, giving an additional feature to the prophecy in the Hebrew, as rendered
In English Version, not merely that it shall be in a little w?ute,t)ut that it is to be "once more" as the final act. The stress of his argument is on tlie "once." Once for ill the body under one Head, Christ (1 Corinthians 12. 26). suffer adversity Greek, ".are in evil state." being yourselves also In the body—.and so liable to the adversities incident to the natural body, which ought to dispose you the more to sympatlify.e with them, not knowing how soon your own turn of suffering may come. "One experiences adversity almost his whole life, as Jacob; another in youth, as Joseph; another In manhood, as Job; another in old age." [Bengel.] 41. is—translate, " Let marriage be treated as honouralile :" as v. 5 also is an exhortation, in all—" in the case of all men:" "among nil: once and fmever. "In saying 'once more,' the .Spirit implies that something has already passed, and someinlng else shall be which is to remain, and is no more to be changed to something else; for the once is exclusive, i.e., not many limes." [ESTius.] those thiiigii that are shaken—tlie heaven and the earth. As tinshaking is to be tutal, so shall the removal be, making way for the liet-
things that are unremovable. Cl. ine .Fewish economy (the type of the whole present order of things) giving way to the new and abiding covenant: the forerunner of tlie everlasting state of bliss, as of things . . . made viz., of this present t.*£*i6ie creation: cf. 2 Corinthians .I. I; and all." "To avoid fornication let every man have his own wife" (1 Corinthians 7. 2). Judaism and Gnosticism combined were sooii about to throw discredit on marriage. The venerable Paphnutius, in the Council of Nice, quoted ch, 9. 11, "made with hands ... of this creation," i. e., things so made at creation that they would not remain
The Rcgnrd of God's Preachers. HEBREWS XIII. We are to Confess Christ. doctrines—"teachings." establlsiied with grace » not with meats—not with observances of Jewish distinctions between clean and unclean meats, to which ascetic Juda* izers added in Christian times the rejection of some meats, and the use of others: noticed also by Paul In 1 Corinthians 8. 8, 13; 6. 13. Romans 14. 17, an exact parallel to this verse: these are some of the "divers and strange doctrines" of the previous sentence. Christ's body otfered once for all for us, is our true spiritual "meat" to "eat" this verse for tlie justifl.cation of the marri(?i1 state. If one does not hinisell niai ry, lie shouiil not prevent otliers from doing so. Otliers, especially. Romanists, translate, "in all things" as in v. 18. But the warning tieing against lasciviousness, the contrast to " whoremonyers and adulterers" in the parallel clause, requires the "in all" in this clause to refer to persons. tUe bed nn HefileA—trayislnte, as Greek requires "uudefileiV to be a predicate, not an epithet, "And let the bed be nndefiled." Gotl will judge —Most whoremongers escape the notice of human trilmuals ; but God takes particular cognizance of those whom jnan does not punish. Gay immoralities will then be regarded in a very ditferent light from what they are now. 5. conversation—"manner of life." The love of filthy lust and the love of filthy lucre follow one another as closely akin, both alienating the heart from the Creator (v. 10), "the stay and the stalf of bread" (Isaiah 3. 1), the mean of all "grace." which have not prolite<l Greek, "in which they who walked were not profited;" viz., in respect to justification, perfect cleansing of the conscience, and sanctifl(^ation. Cf. on "walked," Acts 21. 21; viz., with superstitious scrupulosity, as though the worship of God in itself consisted in such legal observances. 10. Christianity and Judaism are so totally distinct, that "they who serve the (Jewish) tabernacle," have no right to eat our spiritual Gospel meat, I'iz., the Jewish priests, and those who follow their guidance in serving the ceremonial ordinance. He sa.ys, "Serve t?ie tabernacle," not "serve in the tabernacle." Contrast with this servile worship ours, an altar—the cross of Christ, whereon His body was ofl Tered. The Lord's table represents this altar, the cross; as the bread and wine represent the sacrifice offered on it. Our meat, which we by faith spiritually eat, is the flesh of Christ, in contrast to the typical ceremonial meats. The two cannot be combined (Galatians 5. 2). That not a literal eating of the sacrifice of Clirist is meant in the Lord's Supper, but a spiritual is meant, appears from comparing v. 9 with 10, " with gkace, NOT with MEATS." 11, 1!J. For just as " the bodies of those beasts whose blood is brought into the sanctuary by, &e., are burned without the camp," so ".lesus also that, suffered without the gate" of ceremonial Judaism, of which His crucifixion outside the gate of Jerusalem is a type, for—reason wliy they who serve the tabernacle, are excluded from share in Christ; because His sacrifice is not like one of those sacrifices in which they had a share but answers to one which was "wholly burned" outside (the Greek is "burnt completely," "consumed by burning"), and which consequently they could not eat of. Leviticus 6. 30, gives the general rule," No sin ottering whereof any of the blood is lirought into the tatjernacle of the congregation to reconcile withal in the holy place, shall be eaten ; it shall be burnt in the fire." The sin offerings are twofold, the outward, whose blood was sprinkled on the outward altar, and of whose bodies the priests might eat, and the imrard, the reverse, tlic sanctuary —here the Holy of holies, into which the blood of the sin oH'eriiig was brought on the day of atonement, without the camp—in which were the tabernacle and li Cvitical priests and legal worshippers, during Israel's Journey tlirougli the wilderness; replaced afterwards by Jerusalem (containing tlie temple), outside of whose walls Jesus was crucified. 12. Wlierefore Jesus— In order that the Antitype miglit fulfil the type, sanctify— Though not brought into the temple " sanctuary" (v. H) His l)lood has been brought into the heavenly sanctuary, and "sancto the creature, sucli tilings as ye have— lit., " present tilings" (Philip.pians 4. 11). I will neveileave tliee, nor forsake thee—A promise tantamount to this was given to Jacob (Genesis 28. 15), to Israel (Peuteronoiny G, 8), to Joshua (Joshua 1. 5), to Solomon (1 Chronicles 28. 20). It is therefore like a Divine adage. What was said to them, extends also to us. He will neither withdraw His presence {" never leave thee") nor his help ("nor forsake thee"). [Bengel.] 6. may—rather as Greek, expressing confidence actually realized, "So that we boldly (confidently) say" (Psalm 56. 4. 11 ; 118. 6). Punctuate as both the Hebrew and the &reek require, "And (so) I will not fear: what 'then) shall man do unto me ?" 7. Remember —so as to imitate : not to invoke in prayer, as Rome teaches, have the rule—rather, " who have had the rule over you :" your spiritual leaders, -xvlio— Greek, "the which:" such persons as. who have spoken unto you—" spake" (so the Greek aorist means) during their lifetime. This Epistle was among those later written, when many of the heads of the Jerusalem Church had passed away, whose faith—even nnto death: probably death by martyrdom, as in the case of the instances at faith in ch. 11. .I'). Stephen, James the brother of our Lord and bishop of Jerusalem, as well as James the brother of John (Acts 12. 2), '.n the Palestinian Church, which Paul addresses, snt Tered martyrdom, considering Greek, " looking up to," " diligently contemplating all over," as an artist would a model, the end—the termination, at death. The Greek is used of decease (Luke 9. 31 ; 2 Peter 1. 15). of their conversation—"manner of life:" "religious walk" (Galatians 1. 13; Ephesians 4. 22; 1 Timothy 4. 12; James 3. 13). Considering how they manifested the soundness of their faith by their holy walk, wliich tliey maintained even to the end of that walk (their de;itli by martyrdom). 9. This verse is not, as some read it, in apposition with "tlie end of their conversation" (v. 8), l)ut forms the transition. "Jesus Christ, yesterda.y and to-day (is) the same, and (shall be the same) unto the ages" (i. <?., unto .ill ages). The Jesus Christ (the full name being given, to mark with aHiectlonate solemnity both Hii^'person and His ot Jlce)who supported your spiritual rnlars through life even unto tlieir end "yesterday" (In times past), being at once "the Author aiijd the Finisher of their failli" (e.h. 12. tifies the people" (cli. 2. 11, 17), by cleansing them from 2), remains still the same Jesus Clirist " to-day," ready to help you also, If like them .you walk b.v "faitli" in Him. sin, and consecrating them to God. his own—not blood of animals, witliout the gaie—of Jerusalem; as if unworthy of the sociel,/ of t he covenant people. Thi' fiery ordeal of His siifferin;/ on the cross, answers to the burn-
CI. "this same Jesus," A(;ts 1. 11. He wlio ye-iterday (proverbial for the past time) sutf. red and died, is to-day in glory (Revelation 1. 18). "As niglit comes between yesteidayand to-day, and yet iiigtit itself is swallowed up hy yesterday ai\d to-day, so the su^'criny i\'n\ not so interrupt the glory of Jesus Christ wlilch was of yesterday, and i/ij/ of the victims ; thereby His mere fleshly life was completely destroyed, as their bodies were; the second part of His offering was His carrying His blood into the lu>avenly holiest before God at His ascension, tliat it should be a perpetual atonement for the world's sin. 13. therefore—this "therefore" breathes the deliberate forlituile of believers. TBengkl.] without the camp — " outside the legal polity" [Theoi>oki:t| of .ludaism (cf. v. 11). "Faith considers .Terusalem itself as a camp, not a city." [Benokl.] He contrasts wi'l. the Jews, who serve an earthly sanctuary, the (Jliiistians to whom the altar in heaven stands open, whilst it is closed against the Jews. As Jesus sud'ered without the gate, so spiritually tunsi those who desire to belong to Him, withdraw fronj IL* tiiat which is to-day, as not to <Shilinue to t)e tlie same. He is the same yesterday, before He came into the world, and to-day. In heaven. Yesterday in the time of our predecessors, and to-(/a// in our age." IBkngicl.] Solheiloctrlne is the same, not variable : this verse thus forms the tiansltlon between v. 7 and !(. He is always " the same" (eh. 1. 12). The same In the Did and In New Testament. 9. Bboutratlier, as oldest MSS. read, " carried aside ;" viz., cf. Ephesians 4. 14. divers—di tiering from theone faith in the one and the same Jesus CJhrisI, as taught by them wlio had Uie rule over you (w. 7). strange—foreign to the truth. 480
Divas Admonitions lo the Brethren. HEBREWS XIII. The Apostle Askd their Prayen, earthly Jerusalem and its sanctuary, as from this world with the account to be liereafter given (cf. 1 Peter 5. <). witli joy—at your obedience; anticipating, too, that you sliall be their "joy" in the day of giving account (Philippians 4. 1). not wltli grief—at your disobedience
In general. There is a reference to Exodus 33. 7, when the tabernacle was moved wUhoat tlie camp, which had become polluted by the people's idolatry of the golden; apprehending also that in the day of account you may be among the lost, instead of being their crown of rejoicing. In giving account, the stewards are liable to blame if aught be lost to the Master. " Mitigate tlieir toil by every office of attention and respect, that with alacrity, ratlier thau with grief, they may fulfil their duty, arduous enough in itself, even though no unpleasantness be added on your part." [Grotius.] that— Grte/ in your pastors is M/yjco/i<- able for you, for it weakens their spiritual power; naj', more, " the groans (so the Greek for 'grier) of other creatures .are heard; how much more of pastors!" [Bengel] so God will be provoked to avenge on you their " groaning" (Greek). If they must render God an account of t heir negligence, so must you for your ingratitude to them. [Grotius.] 18. Pray for us—Paul usually requests the Church's intercessions for him in closing his Epistles, just as he begins with assuring them of his having them at heart in his prayers (but in this Epistle not till v. 20, calves; so that "every one who sought the Lord went out unto the tabei-tuxcle of l/te congregation (as Hoses called the tabernacle outside the camp), which was without the camp;" a lively type of what the Hebrews should do, viz., come out of the carnal worship of the earthly Jerusalem to worship God in Christ in spirit, and of what we all ought to do, viz.. come out from all carnalism, worldly formalism, and mere sensuous worship, and know Jesus in His spiritual power apart from worldliness, seeing that "we have no continuing city" {v. 14). bearing—as Simon of Cyrene did. Uis reproach—the reproach which He bare, and which all His people btar with Him. 14. here—on earth. Those Hebrews who clung to the earthly sanctuary are representatives of all wiio cling to this earth. The earthly Jerusalem proved to be no "abiding city," having been destroyed shortly after this Epistle was written, and with it fell the Jewish civil and religious polit.v ; a type of the whole of our present earthly order of things soon to perish, one to come—(Ch. 2. 5; 11.
21), Romans 15. 30. "Us," includes both himself and his companions; he passes to himself alone, v. 19. wm trust we liave a good conscience—in spite of your former jealousies, and tlie charges of my Jewish enemies at Jerusalem, which have been the occasion of my imprisoniaeut at Rome. In refutation of the Jews' aspersions, he asserts in the same language as here his own conscientiousness before God and man. Acts
10, 14, 16; 12. 22; Philippians 3. 20.) 15. As the "altar" was mentioned in v. 10, so the "sacrifices" here (cf. 1 Peter 2. 5, viz., praise and doing good, v. 16). Cf. Psalm 119.
108; Romans 12. 1, By him — as the Mediator of our prayers and praises (John 14. 13, 14); not by Jewish obeervances (Psalm 50. 14, 23; 69. 30, 31; 107. 22; 110. 17). It was an old saying of the rabbis, "At a future time all sacrifices shall cease, but praises shall not cease." pi-aise for salvation, continually—not merely at fixed seasons, as those on which the legal sacrifices were offered, but throughout all our lives, fruit of our lips—(Isaiah 57. 19; Iloseal4.2.) givingtlianlts-Gree/c, " confessing." BenQEt. remarks, the Hebi'ew, Todah, is beautifully emphatic.
23. 1-3; 21. 16, 20, 21 (wherein he virtuallj' implies, that his repl.v to Ananias was not siulul impatience;' for, indeed, it was a prophecy which he was inspired at the moment to utter, and which was fulfilled soon after), we trust Greek, "we are persuaded," in the oldest MSS. Good conscience produces confidence, where tlie Holy Spirit rules the conscience (Romans 9. 1). honestly- "in a good way." The same Greek word as "good conscience." Lit., rightly, becomingly. 19. the ratlier— Gi'ec/^, "/ the more a/juudanUy beseech you." tu do tUia—to pray for me. tlnat I may be restored to you -(Philemon 22.) It is here first in the letter he mentions himself, in a wa.y so unobtrusive, as not to prejudice his Hebrew readers against him, which would havn been the result had he commenced this as his other Epistles, witii authoritatively announcing his name and apostolic commission, ao. Concluding pra,ver. God of peace—Ho Paul, Romans 15. *J; 10.20; 2 Corinthiaiis 13. 11; Philippians 4. 9; 1 Thessalonians 5. 23; 2 Tliessalonians 3. 16. TheJudaizing of the Hebrews was calculated to sow seeds of discord among them, of disobedience to their pastors (v. 17), and of alienation towards Paul. The God ofpeace by giving unity of true doctrine, will unite them in mutual love, brought again from the dead— Greek, "brought up," &c. : God brought the Shepherd; the Shepherd shall bring the flock. Here only in the Epistle he mentions the resurrection. He would not conclude witliout mentioning the connecting link between the two truths mainly discussed; the one perfect sacrifice and the continual priestly intercession—the depth of His humiliation and the height of His glory—the "altar" of the cross and the ascension to the heavenly Holy of holies great— (Ch.
It literally means acknowledgment or confeision. In praising a creature, we may easily exceed the truth; but in praising God we have only to go on confessing what He really is to us. Hence it is impossible to exceed the truth, and here is ffCWMi/ie praise. 16. But—But the sacrifice of praise with the lips (v. 15) is not enough ; there must be also doing' fcooti (beneficence) and communicating (i. e., imparting a share of your means, Galatians 6. 6) to the needy. witJi such—and not mere ritualistic sacrifices. 17. Obey them that liave tlie rule over you—(Cf. v. 7, 24.) This threefold mention of the rulers is peculiar to this Epistle. In other Epistles Paul Includes the rulers in his exhortations. But here the address is limited to the general body of the Church, in contrast to the rulers to whom they are charged to yield reverent submission. Now this is just what might be expected when (he apostle of the Gentiles was writing to the Palestine Christians, arnong whom James and the eleven apostles had exercised a more immediate authority. It was important he should not seem to set himself in opposition to tlieir guides, but rather strenglhen their hands; he claims no authority directly or Indirectly over these rulers themselves. [BinKs.] " Remember" your deceased rulers (y. 7): " Obey ' your living rulers; nay, more, not only obey in cases where no sacrifice of self is required, and where you are persuaded they are riglit (so the Greek, for "obey"), but "submit yourselves" as a matter of dutiful yielding, when your judgment and natural will incline you in an opposite direction, they—on their part; so the Greefc. As they do their part, so do you yours. So Paul exhorts, 1 Thessalonians 5.12,13. watch—"are vigilant" (&')-f'e/c). tor—Greek, " \n behalf of." must give account—The strongest stimulus to watchfulness {i,la.i-k 13.34-37). Chrysostom was deeply struck with these words, as he tells us,/)<? Sacerdotio, B.
4. 14.) Sheplierd of tlic sheep—A title familiar to his Hebrew readers, from their Old Testament (Isaiah 63. 11; LXX.): primarily Moses, antitypically . C/irwi.' already compared together, ch. 3. 2-7. The transition is natural from their earthly pastors {v. 17), to the Chief Pastor, as In 1 Peter 5. 1-4. Cf. Ezekiel 34. 23 and Jesus' own words, John
10. 2, 11, 14. througli tlie \>lond— Greek, "in," in virtue of tlie blood (ch. 2.9); it was because of His bloody death for us, that the Father raised and crowned Him with glory. The "blood" was the seal of the everlasting covenant entered into between the Father and Son ; in virtue of the tion's blood, first Christ was raised, then Christ's people shall be so (Zechariah 9.11, seemingly referred to here; Acts 20. 28), everlasting—the everlasiingness of the covenant necessitated the resurrection. This clause, "the blood of the everlasling covenant," is a summary retrti-
C, "The fear of this threat continually agitat<;s my soul." do it—" watch for your soul's eternal salvation." It is a perilous responsibility for a man to have to give account for others' deeds, who is not sufllcient for his own. [EsTiu.s, frtjm Aquinas.] I wonder whether it be possible that any of the rulers shonla be saved. [Cuhysostom.] Ct Paul's address to the elders. Acts 20. 28; 1 Corinthians 1 1-5, where also he connects ministers' responsibility
4S1
Introduction, JAMES. Introduction. spect of the Epistle (cf. eh. 9. 12). Lord Jesus—the title marking His person and His Lordship over us. But v. 21, "tlirougli Jesus Christ." His office, as the Anointed of the Spirit, making Him tlie medium of communicating the Spirit to us, the holy unction flowing down from tlie Head on the members (cf. Acts 2. 36). 21. Make you perfect properly said of Iiealing a rent; join you toe/ether in perfect harmony. [Bengel.] to do Ills will, working In you— plans 2. 19). However, some kind of previous detention Is implied before liis being let go to Philippi. Paul, though now at large, was still in Italy, wlience he .sends the salutations of Italian Christians (v. 21), waiting for Timothy to join him, so as to start for Jerusalem: we know from 1 Timothy 1.3, he and Timothy were together at Ephesus after his departing from Italy eastward. He probably left Timothy there and went to Philippi as he had promised. Paul implies that if Timotliy shall not cotne sliortly, he will start on his journey to the Hebrews at once. 24. nil—The Scriptures are intended for a/i, young and old, not merely for ministers. Cf. the different classes addressed, "wives," Epliesians 5.22; little children, 1 John
ICh. 10. 36)—rather as Greek, "doing in you." Wliatever good we do, God does in us. well-i>leasiug in Ikis sight —(Isaiali 5D. 10; Ephesians 5.10.) tlirough Jesus Christ —"God doing (working) in you tliat, &c., ihrour/h Jesus
(Philippians 1. 11). to whom—to Christ. He closes as he began (ch. 1.), witii giving glory to Clirisl. 23. suffer the word—The Hebrews not being the section of the Church assigned to Paul (but the Gentiles), he uses gentle entreaty, rather than authoritative command, few words—compared with what miglit be said on so important a subject. Few, in an Epistle which is more of a treat-
2. 18; "all," 1 Peter 3. 8; 5. 5. He says here "all," for the Hebrews whom he addresses were not all in one place, though the Jerusalem Hebrews are chiefly addressed. Tliey of Italy—not merely the bretliren at Home, but of other places in Italy. 25. Paul's characteristic salutation in every one of his other tliirteen Epistles, as he says himself, 1 Corinthians 16.21, 2:3; Colos.sians •}. 18; 2 Thessalonians 3. 17. It is fou)id in no Epistle written by any other apostle in Paul's lifetime. It is used in Revelation ise than an Epistle (cf. 1 Peter 6. 12). On the seeming inconsistency with Galatians 6.11, cf. Note there. 23. our brother Timothy—So Paul, 1 Corinthians 4.17; 2 Corinthians 1. 1 ; Colossians 1. 1 ; 1 Thessalonians 3. 2. is set at liberty—from prison. So Aristarehus was imprisoned with Paul. BiRKS translates, "dismissed," "sent away,"
22.21, written subsequently, and in Clement of Rome. Being known to be his badge, it is not used b.v others in his lifetime. The Greek here is, " The grace {viz., of our Lord Jesus Christ) be with you all." viz., on a mission to Greece, as Paul promised (Philip-
T?IE GENERAL EPISTLE OF
JAMES. INTRODUCTION.
This is called by Eitsebius {Ecclesiastical Histor)/, 2. 23, about the year a. d. 330) the ttrst of the Catholic Epistles, i. e., fhe Epistles intended for general circulation, as distinguished Irom St. Paul's Epistles, wliich were addressed to particular churches or Individuals. In the oldest MSS. of the New Testament e.xtant, they stand before the Epistles of St. Paul. Of them, two only are mentioned by Eusebius as univer.ially acknowledged (" Homologoumeua"), viz., the First Epistle of St. Peter, and the First Epistle of St. John. All, however, are found in every existing MS. of the whole New Testament.
It is not to be wondered at that Epistles not addressed to particular churches (and particularly one like that of St. James, addressed to the Israelite believers scattered abroad) should be for a time less known. The first mention of St. James' Epistle by name occurs early in the third century, in OiiiGEJf (Comment, on Jolin 1. li). 4. 306, who wasl)orn about 185, and died 254 A. D.). Ciemens Romanit.s (Eirst Epistle to the Corinthians, ch. 10., cf. James 2. 21, 23; ch. U., cf. James 2. 25; Hebrews 11. 31) quotes it. So also the Shepherd of Hernias quotes cli. 4. 7. Irrn.bus (Hn-reses, 4. 16. 2) is thought to refer to ch. 2. 23. Clemens Ai.exandrinus commented on it, according to Cassiouohus. Ephrum Syru.i (Opp. Gra'c. 3. 51) quotes ch. 5. 1. An especially strong proof of its authenticity is afforded by its forming part of the old Syriac version, which contains no other of the disputed books ("Antilegomena," Eu.seuius, 3. 25), except the Epistle to the Hebrews. None of the Ijatin fathers l)ef<>re the fourtii century qUote it; but soon after the Council of Nic;e it 'w.?.s admitted as canonical both t)y tlie East and West churches, and specified as such in the Councils of Hippo and Carthage (A. D. 307). This is just what we miglit expect ; a writing known only partiatl.v at first, when suliseqneni ly it obtained a wider circulation, and the proofs wtsre belter known of its having been recognized in apostolic cliurches, having in them men endowed with the discernment of spirits, which qualilied thetn for discriminating between in- 6pir»-!d and uninspired writings, was universally accepted. Thougli dovblrti lor a time, at last the disinited books (St. James, 2 Petir, 2 and 3 Jolin, Jude, and Revelation) were universally and iindoubt ingly accepted, so 1 hat no arg\uuent
/or the Old Testament Apocrypha can be drawn from their case: as to it tlie JewisU Church had no doubt; it was known not to lie inspired.
Luther's onjection to it ("an Epistle of straw, and destitute of an evangelic character") was due to his mistaken Idea that it (ch. 2.) opposes tlie doctrine of justifl('ation by faith, and not by works, tauglit by St. Paul. But the two apostles, whilst looking at justification from distinct stand-points, perfectly harmonize and mutuall.v complement the definitions of one another. Faith precedes love and the works of love; liut witliout them it is dead. .St. Paul regards faith In tlie justification of llie sinner before God ; St. James, in the Jnstilicatlon of the believer evidentil/ bifiire mm. The error which James meets was the J(!Wisli notion that their possession ni»<! knowledge of tlie law of God would Justify them, even tliougli tlic.v disol>eycd it (<^f. ch. 1. 22 with Uoriians 2. 17-25). Ch. 1. 3 and I. 1, \?. Beem plainly to allude to Romans 5. 3; 6. 13; 7. 2! ; 11. 4. Al.so the tenor of ch. 2., on " jusliflcatioii," seems to allude to St. Paul's teaching, so as to correct false Jewish notions of a dlll'erent kind from those whieli he conibatled, thong*! not unnoticed li.v liim also (Romans 2. 17, Ac).
St. Paul (Galatians 2. 9) arranges the names ".Jnmes, Ccplias, .John," in the order In which their Epistles stand. Tlie St. James who wrote this Epistle (according to most ancient wi iters) Is called ((Jabilians 1. 1!)), " I/Oid'« brother." He was son of Alpheus or (;leopas(I,nke 21. 13-18) and Mary, sister of the Virgin Miir.v. Cf. Mark 15. to with Joiiu 19. 25, which seems to Identify the mother of James the Less with the wife of Cleopas, not with the Virgin Mary Cleopas' wife's sister. Cleopas is tne Hebrew, Alpheus the Greek raotlo of writing the same name. Many, hov.-over,
Introdtiction. JAMES. Introdiiction, as Hegesippus [EusEBirjs, Ecclesiastical History], distinguish " the Lord's brother" from the son of Alpheus. But the Gospel according to tlie Hebrews, quoted by Jerome, represents James, the Lord's brother, as present at tlie institution of the Eucliurist, anil therefore identical with the apostle James. So the Apocryphal Gospel of James. In Acts, James who is put foremost in Jerusalem after the death of James, the son of Zebedee, is not distinguished from James, the son of Alplieus. He is not mentioned as one of the Lord's brethren in Acts 1. 14; but as one of the "apostles" (Galatians 1. 19). He is called " the Less" {lit., the little, Mark 15.40), to distinguish him from James, the son of Zebedee. Alford considers James, the brother of the Lord, the autlior of the Epistle, to have been the eldest of the sons of Joseph and Mary, after Jesus (Cf. Matthew 13. 55), and that James the son of Alpheus is distinguished from him by <Ae Ja«er being called "the Less," t. e., junior. His arguments against the Lord's brotlier, the bisliop of Jerusalem, being the apostle, are, (1.) The Lord's brethren did not believe on Jesus at a time when the apostles had been already called (John 7. 3, 5), therefore none of the Lord's brethren could be among the apostles (but it does not follow from John 7. 3 that no one of them believed); (2.) the apostles' commission was to preach the Gospel everywhere, not to be bishops in a particular locality (but it is unlikely that one not an apostle should be bishop of Jerusalem, to whom even apostles yield deference, Acts 15. 13, 19; Galatians 1. 19; 2. 9, 12. The Saviour's last command lo the apostles collectively to preach the Gospel everywhere, is not inconsistent with each having a particular sphere of labour in which he should be a missionary bishop, as Peter is said to have been at Antiocli).
He was surnamed " the Just." It needed peculiar wisdom so to preach the Gospel as not to disparage the law. As bishop of Jerusalem writing to the twelve tribes, he sets forth the Gospel in its aspect of relation to the law, which the Jews so reverenced. As St. Paul's Epistles are a commentary on the doctrines flowing from the death and resurrection of Christ, so St. James' Epistle has a close connection with His teaching during His life on earth, especially His Sermon on the Mount. In both, the law is represented as fulfilled in love : the very language is palpably similar (cf. ch. 1. 2 with Matthew 5. 12; ch. 1. 4 with Matthew 5. 48; ch. 1. 5; 5. 15 with Matthew 7. 7-11 ; ch. 6. 13 witli Matthew 5. 7, and 6. 14, 15; ch. 2. 10 with Matthew 5. 19; ch. 4. 4 with Matthew 6. 24; ch. 4. 11 with Matthew 7. 1, 2; ch. 5. 2 with Matthew 6. 19). The whole spirit of this Epistle breathes the same Gsos-pel-righteousness which the Sermon on the Mount inculcates as the highest realization of the law. St. James' own character as "the Just," or legally righteous, disposed him to this coincidence (cf. ch. 1.20; 2.10; 3. 18 with JIatthew 5. 20). It also fitted him for presiding over a Church still zealous for the law (Acts 21. 18-24; Galatians 2. 12). If any could win the Jews to the Gospel, he was most likely who presented a pattern of Old Testament righteousness, combined with evangelical faith (of. also ch. 2.
8 with Matthew 5. 44, 48). Practice, not profession, is the test of obedience (cf. ch. 2. 17 : 4. 17 with Mattliew 7. 21-23). Sins of the tongue, however lightly regarded by the world, are an offence against the law of love (cf. ch. 1. 26; 3. 2-18 with Matthew 5. 22; also any swearing, ch. 5. 12; cf. Matthew 5. 33-37). The absence of the apostolic benediction in this Epistle is probably due to its being addressed, not merely to the believing, but also indirectly to unbelieving, Israelites. To the former he commends humility, patience, and prayer to the latter he addresses awful warnings (ch. 5. 7-11 ; 4. 9 ; 5. 1-6).
St. Janjes was martyred at the Passover. This Epistle was probably written just before it. The destruction of Jerusalem foretold in it (ch. 5. 1, &c.), ensued a year after his martyrdom, 69 A. D. Hegesippus (quoted in Eusebius,
2. 2;)) narrates that he was set on a pinnacle of the temple by the scribes and Pharisees, who begged him to restrain the people who were in large numbers embracing Christianity. " Tell us," said they in the presence of the people gathered at the feast, "which is the door of Jesus?" St. James replied with a loud voice, " Wliy ask ye me concerning Jesus the .Son of man ? He sitteth at the right hand of power, and will come again on the clouds of heaven." •Many thereupon cried, Hosanna to the Son of David. But St. James was cast down headlong by the Pharisees; and praying, "Father, forgive them, for they know not what they do," he was stoned and beaten to death with a fuller's club. The Jews, we know from Acts, were exasperated at St. Paul's rescue from their hands, and therefore determined to wrealc their vengeance on St. James. The publication of his Epistle to the dispersed Israelites, to whom It was probably carried l)y those who came up lo the periodical feasts, made him obnoxious to them, especially to the higher classes, because it foretold the woes soon about to fall on them and their countrj'. Tlieir taunting question, 'Which is the door of Jesus?" (i. e., by wliat door will He come when He returns?), alludes to his prophecy, " the coming of llie Lord draweth nigh . . . behold the Judge standeth before the door" (ch. 5. 8, 9). Hebrews 13. 7 probably refers to the martyrdom of James, who had been so long bishop over the Jewish Christians at Jerusalem, "Remember tliem whicli have (rather, 'had') the rule (spiritually) over you, who have spoken unto you the word of God; whose faith follow, considering the end of tlieir conversation."
Ills inspiration as an apostle is expressly referred to in Acts 15. 19, 25, "My sentence is," &e. : " It seemed good to the Holy (Ihost and tons," &c. His episcopal authority is implied in the deference paid to him by .St. Peter and St. Paul L'\cts 12. 17; 21. 18; Galatians I. 19; 2. 9). The Lord had appeared specially to him after the resurrection (1 Corinthians 15. 7). St. Peter in his First Epistle (universally from the first recived as canonical) tacitly confirms the Inspiration of St. James' Epistle, by incorporating with his own inspired writings no less than ten pass.ages from St. James. The "apostle of the circumcision," St. Peter, and the first bishop of Jerusalem, would naturally have much In common. Cf. ch. 1. 1 with 1 Pet(^r 1. 1 ; ch. 1. 2 with 1 Peter 1. 6; 4. 12, 13 ; ch. 1. 11 with 1 Peter 1. 24 ; ch. 1. 18 with 1 Peter 1. 3; ch. 2. 7 with 1 Peter 4. 14 ; ch. 3. 13 with 1 Peter 2. 12 ; ch. 4. 1 with 1 Peter 2. 11 ; eh. 4. C with 1 Peter
5.5, 6; ch. 4. 7 with 1 Peter 5. 6,9; ch. 4. 10 with 1 Peter 5.6; ch. 5. 20 with 1 Peter 4.6. Its being written in the purest Greek shows It was Intended not only for the Jews at Jerusalem, but also for the Hellenistic, i. c., Greekspeaking, Jews.
The styie Is close, cnrt, and sententious, gnome following after gnome. An Hebraic charactrtpervades the Epistle, as appears in the occasional poetic parallelisms (ch. 3. 1-12). Cf. ch. 2. 2, "Assembly," Margin, synagogue. The Images are analogical arguments, combining at once logic and poetry. Eloquence and persuasiveness are prominent characteristics.
The slmllarUy to Matthew, the most Hebrew of the Gospels, Is Just what we might expect from the bishop of Jerusalem writing to Israelites. In it the higher spirit of Christianity is seen putting the Jewish law in its proper place. The law is enforced In its everlasting spirit, not in the letter for which the Jews were so zealous. The doctrines of grace, the distinguishing features of St. Paul's teaching to the Hellenists and Gentiles, are le.ss prominent as being already taught b.v that apostle. SI. James complements Paul's teaching, and shows to the Jewish Christians who still kept the legal ordinances down to the fall of Jerusalem, the spiritual principle of the law, viz., love manl rested iu obedience. To sketch "the perfect man" continuing In the Gospel law of liberty, is his theme.
(rFie are to Eejoice under the Cross, JAMES I. and to Ask Patience of GocL, ttfith simplicity. Romans 12. S. God gives without adding aught which may take olT from the graciousness of the CHAPTER I.
Ver. 1-27. Inscription: Exhortation on Hearing, Speaking, and Wrath. The last subject is discu.ssed in gift. [Alford.1 God requires the same "simplicity" ia His children ("eye . . . single," Matthew 6. 22, jiwpie). npbraidetlt not—an Illustration of God's giving simply. He gives to the humble suppliant without upbraiding him with his past sin and ingratitude, or his future alnise of God's goodness. The Jews pray, "Let me not have need of the gifts of men, whose gifts are few, but their upbraidings manifold; but give me out of thy large and ch. 3. 13 to 4. 17. 1. James—an apostle of the circumcision, with Peter and John ; James in Jerusalem, Palestine, and Syria; Peter in Babylon and the East; John in Ephesus 'and Asia Minor. St. Peter addresses the dispersed Jewi of Ponius, Galatia, and Cappadoeia ; St. James, the Israelites of the twelve tribes scattered abroad, servant of God not that he was not an apostle ; for Paul, an apostle, also full hand." Cf. Solomon's prayer for " wisdom," and God's gift above what he asked, though God foresaw his future abuse of His goodness would deserve ver.v differently. St. James has before his eye the Sermon on the Mount (see my Introduction). God hears every true prayer, and grants either the thing asked, or else something better than it; as a good physician consults for his patient's good better bj' denying something whicli the latter asks not calls himself so; but as addressing the Israelites generally, including even indirectly the unbelieving, lie In humility omits the title "apostle;" so Paul in writing to the Hebrews; similarly Jude, an apostle, in 1ms General
Epistle. Jesus Christ—not mentioned again save in ch.
2. 1 ; not at all in his speeches (Acts 15. 14, 15, and 21. 20, 21), lest his introducing the name of Jesus oftener should seem to arise from vanity, as being "the Lord's brotlier." [Bengel.] His teaching being practical, rather than docfor his good, than by conceding a temporary gratification to liis hurt. 6. asU In faitlt i. e., the persuasion that God can and will give. St. James begins and ends with faith. In the middle of the Epistle he removes tlie hindrances to faitli, and shows its true character. [Bengel.] wavering—between belief and unbelief. Cf. the case of the Israelites, who seemed to partly believe in God's power, but leant more to unbelief by " limiting" it. On the other hand,cf. Acts 10. 20; Romans 4. 20 {"staggered not . . . through unbelief," lit., as here, "wavered not"); I Timothy 2. 8. like a wave of tUe sea—Isaiah 57. 20; Ephesians 4. 14, where the same Greek worti occurs for "tossed to and fro," as is liere translated, "driven with the wind." driven witU tlie wind — from without, tossed—from within, by its own instability. [Bekgel.] At one time cast on the shore of faith and hope, at another rolled back into the abyss of unbelief; at one time raised to the height of worldly pride, at another tossed In the sands of despair and affliction. [Wiesinger.] 7. For—Resumed from "for" in v. 6. that man—such a wavering self-deceiver, think-Real faith is soniethiug more than a mere thinking or surinise. anytliing viz., of the tilings that he prays for: he does receive many things from God, food, raiment, &c., but these are the general trinal, required less frequent mention of Christ's name, scattered abroad—Zt/., ivhich are in the dispersion. The dispersion of the Israelites, and their connection with Jerusalem as a centre of religion, was a divinely-ordered means of propagating Christianity, Tlie pilgrim troops of the law became caravans of the Gospel. [Wordsworth.] greeting—found in no other Christian letter, but in James and the Jerusalem Synod's Epistle to the Gentile churches ; an undesigned coincidence and mark of genuineness. In the original Greek (chairein) for "greeting," thera is a connection with the "joy" to which they are exiiorted amidst tlieir existing distresses from poverty and consequent oppression. Cf. Romans 15. 26, which alludes to their poverty, a. My bretiiren—a phrase often found in St. James, marking community of nation and of faith, all joy—cause for the highest joy. [Gko-
Tiu.s.] Nothing but joy. [Piscator.] Count all "divers temptations" to be each matter of joy. [Bengei,.] fall tnto—unexpectedly, so as to be encompassed by tliein (so the original Greek), temptations-not in the limited sense of allurenients to sin, but trials or distresses of any kind which test and purity the Christian cliaracter. Cf. "tempt," i. e., try. Genesis 2'2. 1. Some of those to wliom gifts of His providence : of the things specially granted in answer to prayer, tlie waverer shall not receive "an.v-. thing," much less wisdom. 8. donble-niinded — St. James writes were "sick," or otherwise "alllicted" (ch. 5. 13). Every possible trial to the child of God is a masterpiece of strategy of the Captain of his salvation double-souled, the one soul directed towards God, the other to something else. The Greek favours Alford's translation, "He (the waverer, i: G) is a man doubleminded, unstable," Ac; or better, Beza'S. The words iu this V. 8 are in apposition with " that man," v. 7; thus the " is," which is not in the original, will not need to be supplied, "A man double-minded, unstable in all his ways!" The word for "double-minded" is found here and ch. 4. 8, for the tlrst time in Greek literature. It is not a hypocrite that is meant, but a fickle, " wavering" man, as the context shows. It is opposed to the single eye (Matthew 0. 22). for his good. 3. tlie trying—the testing or proving of your faith, viz., hy "divers temptations." Cf. Romans 5. 3, "tribulation" worltetli patience, and patience experience {in the original dokirne, akin todokiinion, " trying," liere ; there it is experience : hero the " trying" or te.stinff, whence experience flows), patience—the original implies more ; perieuej'utiF endurance and continuance (cf. Luke 8. 15). Let endurance have a perfect work (taken out of the previous "workcth patii-nce" or endurance), i. e., have its full effect, by showing the most perfect degree of endurance, viz., "joy in bearing the cross" [Menochius], and enduring to the end (Matthew 10. 22). [Calvin.] ye may be perfectfully developed in all the attributes of a Cliristian character. For this there is required "joy" [Bengei,], as part of the "perfect work" of probation. The worlv of God in a man is tlie man. If God's teachings by patience have had a perfect work in you, you are perfect. [Alkord.] entire—that which has all its parts complete, wanting no integral pa7-t ; 1 Thessalonians 5. 2;?, "your whole (it/., 'en-
0, 10. IVanslate, "But let the brother," i&c, i. e., the best remedy against double-mindedness is that Christian simplieity of spirit whereby the "brotlier," low in outward circumstances, may " rejoice" (answering to v. 2) " in that he is exalted," viz., by being acjjounted a son and heir of God, his very sufl'erings being a pledge of his coming glory and crown {v. 12), and the rich may rejoice " in that he is made low," by being stripped of his goods for (ihrist's sake [Menochius]; or in that he is made, by sanctified tire') spirit, soul, jind body;" as "perfect" implies without a blemish in its parts. 5. JSnglish Version omits "But," wlitch the Gi'ee/c has, and which is important. "But (as thin petfect enlireness wanting nothing is no easy attain men t) If any," &c. lack—rather, as the Greek word is repeated after St. James' manner, from v.i^"tvanting nothing," transtrials, lowly in spirit, which is true matter for rejoicing. [Gomarus.] The design of the Epistle is to reduce all tilings to an eiiuahle footing (ch. 2. 1; 5. 13). The "low," rather than the "rich," Is here called "the brother." [Benqkl.] So far as one is merely "rich" in worldly goods, " he shall pass away ;" in so far as his predominant character is that of a " brother," ho "abldeth for ever" (1 John 2. 17). This view nioets all Aleorii's ohjectlon.s t<0 regarding "the rich" here as a "l)rollier" at all. To avoid making the rich a brother, he translates, "But the rich glories in Ills humiliation," viz., in that which is really his debasement (his rich state, IMillippians 3. IM), just as the low is told to rejoice iu what is really his exaltnlluu late, "If any of yoawant wisdom,'' niz., the wisdom whereby ye may "count it all joy when ye fall into divers temptations," and " let patience have her perU'ct work." This "wisdom" Is sliown in its ell'ects in detail, ch. .'i. 17. The highest wisdom, which governs patience alike in poverty and riches, is descrll)ed v. 9, IQ. agk—(Ch. 4. 2.) liberally— 8o the Greek Is rendered by English Version, It is rendered 481
Ood Temptelh Ni} Man, JAMES I. bul is the Author of all Good.
(his lowly state). It. Taken from Isaiah 40. 6-S. heathimself overmatched. Nip sin in the bud of lust. 16. Do not err in attributing to God temptation to evil; nay (as he proceeds to sliow), " ever.y good," all that is good on earth, comes from God. 17. gUt . . . gift—Not the same words in Greek: the first, the act of giving, or the gift In its initiatory stage; the second, the thing given, the bom, when perfected. As the "good gift" slands in contrast to "sin" in its initiatory stage {v. 15), so the "perfect boon" rather, "the hot wiud" from the (east or) south, which scorches vegetation (Luke 12. 55). The " burning heat" of the sun is not at Its rising, but rather at noon; whereas tlie scorching Kadim wind is often at sunrise (Jonah 4. 8). (jMiddleton, Greek Article.'] Matthew 20. 12 uses the Greet word for "heat." Isaiah 40.7, " Bloweih upon it," seems to answer to "the hot wind" here, grace of the eashion—{. e., of the external appearance, in his ways referring to the burdensome extent of the rich man's deis in contrast to "sin when it is flnislied," bringing forth death (2 Peter 1. 3). from above—(Cf. ch. 3. 15.) Fatlier of llglits—Creator of the lights in heaven (cf. Job .'iS. 28 [AlroKD]; Genesis 4.20,21; Hebrews 12.9;. This accords with the reference to the changes in the light of the heavenly bodies alluded to in the end of the verse. Also, Father of the spiritual lights in the kingdom of grace and glory. [Bengel.] These were typified by the supernatural lights on the breastplate of the high priest, the Uriin. As "God is liglit, and in Him is no darkness at all" (1 John 1. 5), He cannot in any way be the Autlior of sin {v. 13), which is darkness (John 3. 19). no variableness vices. [Bengel.] Cf. "his ways," t. e., his course of lil'e, V. 8. Blessed—Cf. the beatitudes in tlie Sermon on the Mount, Matthew 5. 4, 10, 11. cndureth temptation—not tiie "falling into divers temptations" (t>. 2) is tlie matter lor "jo.v," but the enduring of temptation " unto tlie end."
Cf. Job 5. 17. when he is tried lit., when he has become tested or approvid, when he has passed through the "trying" (v. 3), his "faith" having Anally gained the victory, the crown—not in allusion to the crown or garland given to winners iu the games; for this, though a natural allusion for St. Paul In writing to the heathen, among whom such gamfs existed, would be less appropriate for St. James In addressing the Jewish Christians, who regarded Gentile usages with aversion, of life—"life" constitutes the crown, lit., the life, the only true life, the highest and eternallife. The crown implies a kingdom (Psalm 21.3). the Lord—not found in the best MSS. and versions. The . . . sliailow of turning—(Malaehi 3. 6.) None of tlie alternations of light and shadow whicli the physical "lights" undergo, and which even the spiritual lights are liable to, as compared with God. ".Shadow of turning," lit., the dark shadow-mark cast from one of the heavenly bodies, arising from its turning or revoialion, e. g., when tlie moon is eclipsed by the shadow of the earth, and the sun by the body of tlie moon. Bengel makes a climax, "no variation—not even tlie shadow of a turning :" the former denoting a change in the understanding ; the latter, in the bclit ver's heart fills up the oni Lssion, without the name needing to be mentioned. The "faithful One who promised" (Hebrews 10. 23). to them tliat love him—In 2 Timothy 4. 8, " the crown of righteousness to them that love His appearing." Love produces patient endurance: none attest their love more than they who suffer for Him. 13. when . . . tempted—tried hy solicitation to evil. Heretofore the "temptation" meant was that of probation by wilt. 18. (John I. 13.) The believer's regeneration is the highest example of nothing but good proceeding from God. Of liis own will-Of his own good pleasure (which shows tliat it is God's essential nature to do good, not evil), not induced by any external cause, begat l»e us spiritually: a once-for-all accomplished act (1 Peter 1.3, ajSUction.1. Let no one fancy that God lays upon him an inevitable necessity of sinning. God does not send trials on you in order to make you worse, but to make you better (D. 16, 17). Therefore do not sink under the pressure of evils (1 Corinthians 10. 13). of God—by agency proceeding from God. The Greek is not "tempted by," but, "from God," implying indirect agency, cannot be tempted with evil, &o.—"Neither do any of our sins tempt God to entice us to worse things, nor does He tempt any of His own accord" {lit., of Himself: cf. the antithesis, V. 18, " Of His own will He begat us" to holiness, so far is He from tempting us of His own will). [Bengel.] God is said In Genesis 22. 1 to have "tempted Abraham;" but there the tempting meant is that of trying or proving, not that of seducement. AjFOWi translates according to the ordinary sense of the Greek, "God isunversed in evil." But as this gives a less likely sense, English Version probably gives the true sense; for ecclesiastical Greek often uses words in new senses, as the exigencies of the new truths to be taught required. 14. JCvery man, when tempted, is so through being drawn away of (again here, as in V. 13, the Greek for "of" expresses the actual source, rather tlian the agent of temptation) his own lust. The cause of sin is in ourselves. Even Satan's suggestions do not endanger us before they are made our own. FJach one has /iti orwn peculiar (so the Greek) lust, arising from his own temperament and habit. Lust flows from the original birth-sin in man, inherited from Adam, dratvn *way—the beginning step in temptation: drawn away from truth and virtue, enticed—ii7., taken with a bait, as 23). In contrast to "lust when it hath conceived, bringelh forth sin, and sin . . . death" (v. 15). Life follows naturally in connection with light (v. 17). word of truth—the Gospel. The objective mean, a faith is tlie appropriating mean of regeneration by the Holy Spirit as the etficient agent, a kind of first-fruits—Christ is, in respect to the resurrection, "the first-fruits" (1 Corinthians 15. 20, 23): believers, in respect to regeneration, are, as it were, firstfruits (image from the consecration of tlie first-born of man, cattle, and fruits to God; familiar to tlie Jews addressed), i. e., they are the first of God's regenerated creatures, and the pledge of the ultimate regeneration of the creation. Romans 8. 19, 23, where also the Spirit, the Divine agent of the believer's regeneration, is termed "the firstfruits," i. e., tlie earnest that the regeneration now begun iu the soul, shall at last extend to the body too, and to the lower parts of creation. Of all God's visible creatures, believers are the noblest part, and like the legal "firstfruits," sanctify the rest; for this reason they are much tried now. 19. Wlierefore—as your evil is of yourselves, but your good from God. However, the oldest MS.S. and versions read thus : " Ye know it (so Ephesians 5. 5 ; Hebrews 12. 17), my beloved brethren ; but (consequently) let every man be swift to hear," i. e., docile in receiving " the word of truth " (v. 18, 21). Tlie true method of hearing is treated of i'. 21-27, and ch. 2. slow to spcalc—(Proverbs 10. 19; 17. 27, 28; Ecclesiastes 5.2.) A good way of escaping one kind of temptation arising from ourselves (t!. 13). Slow to speak authoritatively as a master or teacher of others (cf. ch. 3. 1): a common Jewish fault: slow also to speak such hasty things of God, as in v. 13. Two ears are given to us, the rabbis observe, but only one tongue: the ears are open and exposed, whereas the tongue is walled in belund the teeth, slow to wratli (Ch. 3. 13, 14; 4. 5.) Slow in becoming heated by deliate: another Jewish fault (Homans 2. 8), to whicli much speaking tends. TiTTMANN thinks not so much "wrath" is meant, as an indignant feeling ot frelfulness under the calamities to whicli the wliole of human life is exposed flsh are. The further progress: the man allowing himself (as the Greek middle voice Implies) to be enticed to evil. fBENOEi..] "Lust" is here personified as the harlot that allures the man. 15. The guilty union is committed by the will embracing the temptress. "Lust," the harlot, then, "brings forth sin," viz., of that kind to which the temptation inclines. Then the particxdar sin (so tlie Greek Implies), "when It Is completed, brings forth death," *-ith which it was all along pregnant. [Alford.] This "death" stands In striking contrast to the "crown of life"
12) which "patience" or endurance ends in, when it has its "perfect work" (i'. 4). He who will fight Satan With Satan's own weapons, must not wonder If he finds tills accords with the " divers temptations " in v. 2. Hastiness of temper hinders hearing God's word; .so Naaman, 2 Kings 3. 11 ; Luke 1. 28. /iO. Man's angry zeal In <!•• 485
We are to he not only Hearers, JAMES II. but Doers of the Word. perfecting (as shown in the Sermon on the Mount, Matthew 5. 48), and making us truly walk at liberty (I'salni batiug, as if jealous for tne honour of God's risxlitoousliess, is far from worliing tliat whic-li is really riylileousness ia God's siglU. True " rigliteousness is sown in peace," not in wratli (cli. 3. 18). Tlie oldest and best readlug means " worlieth," t. <., practiseth not: the received reading is " worketh," produceth not. til. lay ai>art—once
119. 32, Claa-ch of England Prai/er Book Version). Chi istians are toaim ata liigher standard of holiness than was generally understood under the law. The principle of love takes the place of the letter of the law, so that by the Spirit they are free from the yoke of sin, and free to obey by spontaneous instinct (ch. 2. 8, 10, 12; John 8. 31-30; 15.
/or all (so the Greek): as a filthy garment. CI. Joshua's
Jilthy garments, Zechariah :!. 8,5; Revelation 7. 11. "Filthiness" is cleansed away by hearing the word (John 15. S).
14, 15; cf. 1 Corinthians 7. 22; Galatians 5. 1, 13; 1 Peter 2.
16). The law is thus not made void, but fulfilled, contlnuefli tUereln—contrasted with "goeth his way," v. 24: continues both looking into the mirror of God's word, and doing its precepts, doer of the work—rather, "a doer of work" [Alford], an actual worker, blessed in his dee«l—rallier, " in his doing;" in the very doing there is blessedness (Psalm 19. 11). 30, 37. An example of doing work, religious . . . religion—the Greek expresses the external service or exercise of ?-e?/{/ion, " godliness" being the internal soul of it. "If any man think himself to be (so the Greek) religious, i. e., observant of the offices of religion, let him know these consist not so much In outward observances, as iu such acts of mercy and humble piety (Micah 6. 7, 8) as visiting tlie fatherless, &c., and keeping one's self unspotted from the world" (Matthew 23. 23). St. James does not mean that the.se offices are the great essensjiperfljilty of naug Utlness excess (for instance, the intemperate spirit implied iu "wrath," v. 13, 20), which arises from malice (our natural, evil disposition towards one another). 1 Peter 2. 1 has the very same words in the Greek. So "malice" is the translation, Ephesians 4. SI
Colossians 3.8. "Faulty excess" [Bengel] is not strong enough. Superfluou.s excess in speaking is also reprobated as "coming of evil" (the Greek is akin to the word for naugliliness here) in the Sermon on the Jlount (Matthew
5. 37), with which St. James' Epistles is so connected, with, meekness—m mildness towards one anotlier [Alford], the opposite to "wrath" (u. 20): answering to "as new-born babes" (1 Peter 2.2). Meekness, I think, includes also a childlike, docile, humble, as well as an uncontentions spirit (P.salm 2-5. 9; 45. 4; Isaiah 66. 2; Matthew 5. 5; 11. 28-
30: 18. 3, 4; contrast Romans 2. 8). On " receive," applied to ground receiving seed, cf. Mark 4. 20. Contrast Acts tials, or sum total of religion ; but that, whereas the lawservice was merely ceremonial, the very services of the Gospel consist in acts of mercy and holiness, and it has light for its garment, its very robe being righteousness. [Trench.] The Greek word is only found in Acts 26. 5, "After thestraitest sect of our religion I lived a Pharisee." Colossians 2. 18, " Worshipping of angels." bridletli not
17. 11; 1 Thessaloniaus 1. 6 witli 2 Thessalonians 2. 10. engrafted word—The Gospel word, whose proper attribute is to be engrafted by the Holy Spirit, so as to be livingly incorporated witli tlie believer, as the fruitlul shoot is with the wild natural stock on which it is engrafted. Tlie law came to man only from without, and admonislied him of his duty. The Gospel is engrafted inwardly, and so fulfils the ultimate design of the law (Deuteronomy 6. 6; 11.18; Psalm 119. 11). \lAf)-RTi translates, "The implanted word," referring to the f <rable of the sower (Matthew 13). I prefer English VersXtn. able to gave—a strong incentive to correct our dulness in hearing the word : tliat word which we hear so carelessly, is able (instrumenlally) to save us, [Calvin.] somIs—your true selves, for the " body " is now liable to sickness and death ; but the soul being now saved, both soul and body. . . tongue—Discretion in speech is better than fluency of speech (cf. ch. 3. 2, 3). Cf. Psalm 39. 1. God alone cau enable us to do so. St. James, iu treating of the law, naturally notices this sin. For they who are free from gross(!r sins, and even bear tlie outward show of sanctity, will olten exalt tliemselves by detracting others under the pretence of zeal, whilst their real motive is love of evil-speaking. [Calvin.] heart-it and the tongue act and react on one another. 37. Pure . . . and undei Ued —" Pure" is that love which has in it no foreign admixture, as self-deceit and hypocrisy. "Undeliled" is the means of its being "pure."' [Tittmann.] " Pure" expresses the at last shall be so(ch. 5, 15, 20j. 32. Qualilicalion of the precept, "Be swift to hear:" "Be ye doers . . . not hearers only:'' not merely "Do the word," but"jBe doers" systematically and continually, as if this was your regular business. St. James here again refers to the Sermon on the Mount (Matthew 7. 21-29). deceiving your own selves— by the logical fallacy (the G'recA i m p 1 ics this) that the mere bearing is all that is needed. 23. For— the logical selfdeceit (i). 22) illustrated, not a doer—more lit., "a noldoer." [Alford. J The true disciple, say the rabbis, learns in order that he may do, not In order that he' may merely know or teach. Uis natural tiwv—lil., the countenance of his birth: the face he was born with. As a man may behold his >iaY(n-aZ face in a mirror, so the hearer may perceive bis moral visage in God's word. This faithpositive, " undefiled" the negative side of religious service; just as visiting the fatherless and ividow is the acttive, keeping liimself itnsj)otted from the world, the passive side of religious duty. This is the nobler shape that our religious exercises talce, instead of the cerejiionial ot Kces of the law. before God and the Fatlier lit., "belbre Him who is (our) God and Father." God is so called to imply that if we would be like our Father, it is not by fasting, <3tc., for He does none of these things, but iu being " merciful as our Father is merciful." [Cukysostom.] visit — iu symjiatliy and kind otiices to alleviate their distresses, tiic fatherless—whose "Father" is God (Psalm 68. 5); peculiarly helpless, and—not in the Greek; so close is the connection between active works of meicy to others, and the maintenance of per.sonal unworldliness of spirit, word, and deed ; no copula therefore Is needed. Religion ful portraiture of man's soul in Scripture, is the strongest proof of the truth of the latter. In it, too, we see mirrored God's glory, as well as our natural vih'ucss. 34. belioldetU—more "he contemplated himself and halh gone his waiy," i. e., no sooner has he conteinplali'il his image than he is gone his way (i;. 11). "Conleiuplate"' answers to hearing the word: "goeth his way," to relaxing the attention after hearing — letting the mind go elsewhere, and the interest of the thing heard pass away: then furgetfulness follows [ALFOKn] (ct. K/.ekiel 33. 31). in its rise interests us abt)ul <nirsi lves ; In its progress, ii Uoul ouf fellom-ereatures ; in Its highest stage, about (he honour of God. keep himself—wi 111 Jealous walclitulness, at the same time praying and depending on God as alone able to keep us (John 17. 15; Jude 21).
CHAPTKR II.
" Conleniplato " here, and i'. 23, Implies that, though cur-
Ver. 1-26. The Sin ov Respect ok Pt'.h.sons: Dead, Unwokking Faith Have.s no Man. l-l.'J. St. James Illussory, yet some knowledge of one's self, at leiist for the time, is Imparted In hearing the word (1 Corintliians H.
24). and . . . and—the repetition oxpres.ses hastiness joined witli levity. (Bkngkl.] forgettetli wliat iii.tnner of man Ikc was—In the mirror. Forgellulncss is no excuse (v. 2.">; 2 Vv.U'Y 1. !)). 3."i. lookelU into— /i7., .stoapeth down to take a close look into. Peers into: stronger lhan trates '-the perfect law of liberty"' (ch. 1. 2>) In one particular Instance of a sin against It, concluding with a relerence again to that law (r. 12, 13). 1. brethren— the equality of all Cluistlaiis as "brethren," forms the groundwork of the admonition, the faith of . . . t'lirUt — t. f., the Christian faith. St. James grounds CUirist.un practice on Christian faith, the Lord ot f;lory— Ho 1 Corinthians 2. S. As all believers, alike rich and poor.
•' beholdeth," or "contemplated," r. 21. A blessed curl-
OBlty If it 1)6 eflicacious in bearing fruit. [I5en(JEL,] perfect law of liberty-the Gospel-rule of life, jierfect and 4UG
We are ml to Jlega7-cl the Rich, JAMES II. and Despise the Poor Brethren. of being a judge, when one ought to be an obeyer, of the law is found ch. 4. 11. 5. Hearken—St. James brings to trial the self-constituted "judges" (v. 4). poor of this world—The best MSS. read, " those poor in respect to the world." In contrast to " the rich in this world " (1 Timothy 6. 17). Not of course ai the poor; but the poor, as a derive all their glory from their union with Him, "the Lord of glory," not from external advantages of worldly fortune, the sin in question is peculiarly inconsistent with His "faith." Bengel, making no ellipsis of Oie Lord, explains "glory" as in apposition with Christ who Is THE GLORY (Luke 2. 32); the true Shekinah glory of the temple (Romans 9. 4). English Version is simpler. The glory of Clirlst resting on the poor believer should make him be regarded as highly by " brethren" as his richer brother; nay, more so, if the poor believer has more of class, furnish more believers than the rich as a class. The rich, if a believer, renounces riches as his portion; the poor, if an unbeliever, neglects that which is the peculiar advantage of poverty (Matthew 5. 3; 1 Corinthians 1. 26,27, Christ's spirit than the rich brother. wltU respect of persons—lit., " in respectings of persons;" in the practice of partial preferences of persons in various ways and on various occasions. 3. assembly III. , synagogue ; Vais,^^^
28). rich in faitli—lheir riches consist in faith. Luke 12, 21, "Rich toward God." 1 Timothy 6. 18, "Rich in good works" (Revelation 2.9; cf. 2 Corinthians 8.9). Christ's poverty is the source of the believer's riches, kingdom. . . promised—(Luke 12. 32; 1 Corinthians 2. 9; 2 Timothy latest honourable use, and the only Cliristian use of the term in the New Testament, occurs in St. James' Epistle, the apostle who maintained to the latest possible moment the bonds between tlie Jewish synagogue and the Christian Church. Soon the continued resistance of the truth by the Jews led Christians to leave the terra to them exclusively (Revelation 3.9). The "synagogue" implies a mere assembly or congregation not necessarily united by any common tie. "Cliurch," a people bovind together bymtitual ties and laws, thougli often it may happen that the members are not assembled. [Trench and Vitringa.] Partly from St. James' Hebrew tendencies, partly from the Jewish Cliristian churches retaining most of the Jewish forms, this term " synagogue" is used here instead of the Christian term "Church" (ecclesia, derived from a
4. 8.) 6. The world's judgment of the poor contrasted with God's, ye—Christians, from whom better things might have been expected ; there is no marvel that men of the world do so. despised lit., dishonoured. To dishonour the poor Is to dishonour those whom God honours, and so to invert the order of God. [Calvin.] rich-as a class, oppress lit., abuse their power against you. draw you translate, " is it not they (those very persons whom ye partially prefer, v. 1-4) that djag you " (viz., with violence). [Alford.] before . . . judgment-seats—Instituting persecutions for religion, as well as oppressive lawsuits, against you. 7. "Is it not they that blaspheme?" &c., as in V. 6. [Alford.] Rich heathen must here chiefly be meant ; for none others would directly blaspheme the name of Christ. Only indirectly rich Christians can be meant, who, by their inconsistency, caused His name to be blasphemed; so Ezekiel 36. 21, 22; Romans 2. 24. Besides, there were few rich Jewisli Christians at Jerusalem (Romans 15. 26). They who dishonour God's name bj' wilful and habitual sin, "take (or 6ea;')the Lord's name in vain" root, "called otit," implying the union of its members in spiritual bonds, independent of space, and called out into separation from the world); an undesigned coincidence and mark of truth. The people in the Jewish synagogue sat according to their rank, those of the same trade together. The introduction of this custom into Jewish Christian places of worship is here reprobated by. St. James. Christian churches were built like tlie synagogues, the holy table in tlie east end of the former, as the ark was in the latter; Ihe desk and pulpit were the chief articles of furniture in both alike. This shows the error of comparing the Church to the temple, and the ministry to the priesthood ; the temple is represented by the whole body of worshippers; the church building was formed on the model of the synagogue. See Vitringa, Synagogue. 58,3. "If there chance to have come." [AliFORD.] goodly apparel . . . gay clothing As the Greek (cf. Proverbs 30. 9, with Exodus 20. 7). that woi-tliy name —which is " good before the Lord's saints" (Psalm 52.9;
54. 6); which ye pray may be " hallowed " (Matthew 6. 9), and " by which ye are called," lit., which was invoked (or called upon) by you (cf. Genesis 48. 16; Isaiah 4. 1, Margin; Acts 15. 17), so that at your baptism "into the name " (so the Greek, Mattliew 28. 19) of Christ, ye became Christ's people (1 Corinthians 3. 23). 8. The Greek may be translated, " If, however, ye fulfil," &c., i. e., as Alford, after ESTius, explains, "Still I do not say, hate the rich (for their oppressions) and drive them from your assemblies; Is the same In both, translate both alike, "gay," or "splendid clothing." Iiave respect tolilm, Ac.—though ye know not who he is, when perhaps he may be a heathen. It was the of Hce of the deacons to direct to a seat the members of the congregation. [Ci-EsrENT, Conif you choose to observe the royal law, &c., well and good ; but respect of persons is a breacli of tliat law." I think the translation is, "If in very deed {or indeed on the one hayid) ye fulfil the royal law, &c., ye do well, but if (on the other hand) ye respect persons, ye practise sin." The Jewish Christians boasted of, and rested in, the " law " (Acts 15. 1; 21. 18-24; Romans 2. 17 ; Galatians 2. 12). To this the "indeed" alludes. "(Ye rest in the law); If indeed (then) ye ttitut. 2.57,58.] unto him—Not in the best MSS. Thus "thou" becomes more demonstratively emphatic, here —near the speaker, there—at a distance from where the good seals are. under my footstool—not literally so; but on the ground, down by niy footstool. The poor man must either gland, or if he sits, sit in a degrading position. The speaker has a footstool as well as a good seat. 4. Are ye not . . . partial— /t/.. Have ye not made distinctions or differences (so as to prefer one to another) 1 So in Jude fulfil it, ye do well; but if," &o. royal—the law that is king of all laws, being the sum and essence of the ten commandments. The great King, God, is love; His law is the royal law of love, and that law, like Ilimsi-If, reigns supreme. He " is no respecter of persons;" thc Melore to respect persons is at variance with Him and His royal law, which is at once a law of love and of liberty {v. 12). The law is the "whole ;" " the (particular) Scripture " (Leviticus 19. 18) quoted is a part. To break a part is tobi'eak the whole (?;. 10). ye do well—being "blessed in your deed " ("doing," Margin) as a doer, not a forgetful hearer of the law (ch. 1. 2;3). 9. Respect of persons violates the command to love all alike " as thyself." ye commit sin
22. In yonrselves—in your minds, i. e., according to your carnal inclination. [GnoTius.] are become judges of «t11 thoughts—The Greek words for "judges" and for "partial," are akin in sound and meaning. A similar translation ought therefore to be given to both. Tlius, either for "judges," Ac, tra,n.ilate, " distinguishers of (i. c., according to your) evil thoughts;" or, do ye not partially judge between men, and are hecome evilly-thinking judges (Mark 7. 21)7 The "evil thoughts" are in the judges themselves; as In Luke 18. 6, the Greek, "judge of injustice," Is lit., "ye work sin," Matthew 7. 2;}, to which the reference here Is probably, as in ch. 1. 22. Your wo?'A'.? are sin, whatever boast of the law ye make in words {Note, v. K). convlnced—Oid English for "convicted." as transgressors not merely of this or that particular comninnd, liut of the whole absolutely. 10. Tlie best MSS. read, "Whosoever tran-ilnted, " unjust judge." Alford and Wahl translate, " bid ye not doubt" (respecting your faith, which is inconalstent with the distinctions made by you between rich and poor)? For the Greet constantly means rfo?i6i in all the New Testament. So In ch. 1. 6, " wavering." Matthew iftaH Artue /cejji the whole law, and yet shall have offended
stumbled; not so strong as 'fall,' Romans II. II) in one (point; here, the respecting of persons), is (hereby) bectome guilty of all." The law is one seamless garment which la reut If you but rend a part; or a musical harmony which
21. 21; Acts 10. 20; Romans 4. 20, " staggered not." Tlie same play on the same kindred words occurs In the Greek of Romans 14. 10, 23, judge . . . doubteth. The same blame
We are to be Loving and Merciful. JAMES II. Faith vithout Works is Dead Fdiln. deceivers claim Is called "wisdom," though not true wisdom, cli. 3. 15. The "him" also in the Greek is emphatic; the particular man wlio professes I'aitli without having the works which evidence its vitiility. 15. The Greek is, "BuX &c.: tlie " but" taking up the argument against such a one as "said he had faith, and yet had not works," which are its fruits, a brother, &c.—a fellow Christian, to whom we are specially bound to give help, Independent of our general obligation to help all our fellow-creatures, be—The Greek Implies, "be found, on your access to them." 16. The habit of receiving passively sentimental impressions from sights of woe without carrying them out into active habits only hardens tlie heart, one of you—St. James brings home the case to his hearers individually. Depart In peace—as if all their wants were satisfied by the mere words addressed to them. The same words in the mouth of Christ, wliose faith they said they had, were accompanied by efficient deeds of love, be . . . warmed—with clothing, instead of being as heretofore "naked" (v. 15; Job 31. 20). tilled-instead of being " destitute of food" (Matthew 15. 37). what doth
Is spoiled if there be one discordant note [TtRiNUS] ; or a golden chain whose completeness is brolien if you break one link. [Gataker.] You thus break the ivhole law, though not tlie whole of the law, because you oft'end against love, wliicii islhefulfl Uingof tlie law. If any part of a man be leprous, the whole man is judged to be a leper. God requires perfect, not partial, obedience. We are not to choose oat parts of the law to keep, which suit our wliim, whilst we neglect others. 11. He is One who gave the whole law; therefore, they who violate His will in one point, violate it all. [Bengel.] The law and its Author alike have a complete unity. UlU . . . adultery—selected as being the most glaring cases of violation of duty towards one's neighbour. 1!J. Summing up of the previous reasonings, speak—Referring back to ch. 1. 19, 26; tlie fuller discussion of the topic is given ch. 3. Judged by tUe lavvof liberty—<ch. 1.25)—t. e., the Gospel law of love, which is not a law of external constraint, but of internal, free, instinctive inclination. The law of liberty, through God's mercy, frees us from the curse of the law, that henceforlli we should be free to love and obey willingly.
It profit—concluding with the same question as at the beginning, v. 14. Just retribution: kind professions unaccompanied with corresponding acts, as they are of no " profit" to the needy object of them, so are of no protit to the professor himself. So faith consisting in meie profession is unacceptable to God, the object of faith, and profitless to the possessor. 17. faith . . . bring aione Alford joins "is dead in itself." So Bengkl, "If the works which living faith produces have no existence. It
If we will not in turn practice the law of love to our neiglibour, that law of grace condemns us still more heavily than the old law, which spake nothing but wratli to him who offended in the least particular (v. 13). Cf. Matthew
18. 32-3.5; John 12.48; Revelation 6. 16, "Wrath of the (merciful) Lamb." 13. The converse of " Blessed are tlie merciful, for they shall obtain mercy " (Matthew 5. 7). Translate, " y/ie judgment (wliich is coming on all of us)shall be without mercy to him who hath showed no mercy." It shall be such toward every one as every one shall have been. [Eengei,.] " Mercy " here corresponds to " love," is a proof that faith itself {lit., in respect to itself) lias no existence, i. e., that wiiat one boasts of as faith. Is dead.
V. 8. mercy rejoicetli against judgment—Mercy, so far from fearing judgment in the case of its followers, actually glwiflelh against it, knowing thatitcannotcoudemn them. Not that their mercy is the ground of their acquittal, but the mercy of God in Christ towards ttiem, producing mercy on their part towards their fellow-men, makes them to triumph over judgment, which all in themselves otlierwise deserve. 1*. St. James here, passing from the particular ease of "mercy "or "love" violated by " respect of persons," notwithstanding profession of the "faith of our Lord Jesus" (u. 1), combats tlie Jewish tendency (transplanted into their Christianity) to substitute a lifeless, luopeiative acquaintance with the letter of the law, forcliange of heart to practical holiness, as If justification could be thereby attained (Romans 2. 3, 13, 23). It seems liardly likely but that St. James had seen St. Paul's Epistles, considering that he uses tlie same phrases and examples (cf. v. 21, 23, 25, with Romans i. 3; Hebrews 11. 17, 31; and v. 14, 24, with Romans 3. 28; (ialalians 2. 16). Wiielher St. James individually designed it or not, the Holy Spirit by him combats not St. Paul, init those who abuse St. Paul's doctrine. The teaching of both alike is Inspired, and is therefore to be received without wresting of words; but each has a different class to deal witli; St. Paul, self-justiciaries; St. James, Antlnouiian advocates of a mere notional faith. St. Paul urged as strongly as St. James the need of works as evidences of faith, especially In the later Epistles, when many were abusing the doctrine of faith (Titus 2. 14; 3. 8). "Believing and doing are blood relatives." [RUTHERFORn.l What dotb It profit— lit., "What Is the profit?" tliougli a man sny —St. James' expression is not "If a man have faith," but "il a man say he hath faith;" referring to a mire profession of faith, such as was usually made at baptism. Simon Magus so "believed and was baptl/.ed," and yet had "neither part nor lot In this matter," for his " heart," as his words and works evinced, was not right In tiie siglit of (Jod. Alford wrongly denies that " say" Isemplialic. The Illustration, u. 16, proves it Is: "If one of you say" to a naked brother, " Be ye warmed, iiotwil li Standiiig ye give not those things needful." The Inoperative profession of sympathy answering to the Inoperative ' "Faith" is said to be "dead in itself," because when it has works it is alive, and It Is discerned to be so, not in respect to Its works, but in respect to itself. English Version, if retained, must not be uiiderstocid to mean that faith can exist "alone"' (i.e., severed from works), but thus: Even so presumed faith, if it have not works. Is dead, being by itself "alone," i. e., severed from works of charity ; Just as the body would be "dead" if alone, i. e., severed from the spirit (t). 26). So ESTIUS. 1§. "But some one will s&y." so the Greek. This verse continues the argument from v. 14, 16. One may say he has faith though he have not works. Suppose one were to say to a naked brotlier, "Be warmed," without giving him needful clothing, "^uisome one (entertaining right views of the need of faith liaving works joined to it) will say" (in opposition to tlie "say" of the professor), &c. 8l»ow me tliy faith without tl»y works if thou canst; but thou canst not show, t. e., manifest or evidence tliy alleged (u. 14, "say") faith without works. "Show" does not mean here to prove to me, but exhibit to me. Faith Is unseen save by God. To 4/ioit) faith to man, works in some form or other are needed : we are justified Judicially by God (Romans 8. 33) ; meritoriously, by Christ (Isaiah 53. 11) ; mediately, by faith (Romans 5. 1) ; evidentially, by works. The question here is not as to the ground on which believers are justified, but about the demonstration q( their faith: so In the case of Abraliam. In Genesis 22. 1 it Is written, God did tempt Abraham, i. e., put to the test of devionslration the reality of his faitli, not for the satisfaction of God, who already knew it well, but to demonstrate it before men. Tlie offering of Isaac at that time, quoted here, v. 21, formed no part of the grounct of his justiflcatlon, for he was justified previously on Ills simply believing In the promise of spiritual lieirs, i'. e., believers, numerous as the stars. He was then Justified : that jusliflcatton yvns .shouted or manifested by his oll'er Ing Isaac forty years after. That work of faith dc7nonstrated, but did not contribute to his justification. The tree shows Its life by its fruits, but it was alive before either fruits or even leaves appeared. 19. Th«»n—emphatlc. Thou self-deceiving claimant to faith without works, that tlm-re Is one <3od — ra ther, " that (Sod Is one:" God's existence, however, Is also asserted. Tlin fundamental article of the creed of Jews and Christian.^ profession of faith, can fattU nave him—ml her, "can such a faith {lit.., the ftiith) hslvo him?" the fiiilli you pretend to; tlie empty name of boasted fall,h, contrasted Vltb true frult-produclng fulth. So' that which self 488 alike, and the point of faith on which especially the former boasted themt>elves, as distinguishing them from Uie
Beod FaiUi lite Faith of DevUi, JAMES III. and not of Abrahnm and Rahah, Abraham bolievod," etc. and he wns outlfd the Friend of God—He was not so called in liis liU liiiip, though he
Gentiles, and hence adduced by St. James here, titou doest well — so far good. But unless tliy faith goes
H'Oji so even tlien from tlie time of hi.s justification ; but he was called so, being recognized as .such by all on the ground of his works of faith. "He was tlie friend (in an active sense), the lover of God, in reference to his works; and (in a passive sense; loved by God in reference to his justification by works. Botli senses are united in John 15.14,15." [Bengel.] 34. not justified by laitU only-i. farllier than an assent to this truth, "the evil spirits
Uit., dcmotui: 'Devil' Is the term restricted to Satan, their head) believe" so far in common with thee, "and (so far from being saved by such a faith) shudder" (so the Greek), Matthews. 29; Luke 4.34; 2 Peter 2. 4; Jude6; RevelatlDu 20. 10. Their faith only adds to their torment at the tboughtof having to meet Him who is to consign them to tlielr just doom : so thine (Hebrews 10. 26, 27, it is not the faith of love, but of fear, that hath torment, 1 John 4. e., by " faith without (separated from : severed from) works,"
Its proper fruits (iVote, v. 20). Faith to justify must, from the 18). 20. wUt thou know—"Vain" men are not willing to know, since they have no wish to do the will of God. first, include obedience In germ (to be develojied subsequently), though the former alone is the ground of justiflcation. The scion must be grafted on the slock that it may live; it must bring forth fruit to prove that it does live. 35. It is clear from the nature of Raliab's act, that it is not quoted to prove justification by works as such. She 6elieved assuredly what her other countrymen disbelieved, and this in tiie face of every improbability that an unwarlike few would conquer well-armed numbers. In this belief she hid the spies at the risk of lier life. Hence, Hebrews 11. 31 names this as an example of faith, ratlier than of obedience. " By faith the harlot Raiiab perished not with them that believed not." If an instance of obedience were wanting, St. Paul and St. James would hardly have quoted a woman of previously bad ciinracter, rather than the many moral and pious patriarclis. But as an example of free grace justifying men through an opera-
St. James beseeches such a one to lay aside his perverse unwillingness to know what is palpable to all who are wiU-
Itig to do. vali»—who deceivest thyself with a delusive hope, resting on an unreal faith, without works—Tlie Greek Implies separate from the works [Alfokd] which ought to flow from it if it were real. Is dead—Some of the best MSS. read, "Is Idle," i.e., unavailing to effect what yon hope, viz., to save you. 81. Abraham . . . justified by works evidentially, and be/ore men (see JVote, v.
18). In V. 23, St. James, like St. Paul, recognizes the Scripture truth, that It was his faith that was counted to Abraham for righteousness in his justification before God. when he had offered—rather, " when he offered" [ALFOKD], I. e., brought as an offering at the altar; not implying that he actually offered him. 33. Or, " thou seest." how—rather, that. In the two clauses which follow, emphasize "faith" in the former, and "works" in the live, as opposed to a mere verbal faith, none could be more suitable than a saved " harlot." As Abraham was an Instance of an illustrious man and tlie faliier of tlie Jews, so Raliab is quoted as a woman, and one of abandoned cliaracter, and a Gentile, showing tliat justifying faith has been manifested in those of every class. Tlie nature of the works alleged is such as to prove tliat St. James uses them only as evidences of faith, as contrasted with a mere verbal profession: not works of charity and piety, but works the value of which consisted solely in their being proofs of faith: they were faitii expressed in act, synonymous with faith itself. mess<-ngers—spies. l>ad received . . . had sent—rather, "received . . . thrust tliem forth" (in haste and fear). [Alfokd.J by nuotlicr way —from that whereby they entered her house, u/z., through the window of her house on the wall, and tlieiice to the mountain. 36. Faith is a spiritual tiling : works aremateriai. Hence we might expect faith to answer to the spirit, works to the body. But St. James reverses this. He tlierefore does not mean that faitli in all cases answers to the body; but the form of faith without the working rc.alUj/ answers to the body without the animating spirit. It does not follow that living faith derives its life from works, as tlie body derives Its life from the animating spii it. latter, to see the sense. [Bengei,.] faith wrought with his works—for it was by faith he offered his son. Lit., "was working (at the time) with his works." by works was faith made perfect—not was vivified, but attained its fully-consummated development, and is shown to be real. So " my strengtb is made perfect in weakness," i. e., exerts itself most perfectly, shows how great it is [Cameron]: so 1 John 4.17; Hebrews 2.10; 5.9. The germ really, from the first, contains in it the fullgrown tree, but its perfection is not attained till it is matured fully. So eh. I. 4, " Let patience have her perfect work," i. e., liave its full effect by sliowiiig the most perfect degree of endurance, "that ye maybe perfect," i. e., fully developed in the exhibition of the Christian character. Alfokd explains, " Received its realization, was entirely exemplified and filled up." So St. Paul, PhilIppians 2. 12, "Work out your own salvation:" the salvation was already in germ theirs in their free jus Liflcation through faith. It needed to be worked out still to fullydeveloped perfection in their life. 23. Scripture was fulfllled—Genesis 15. 6, quoted liy St. Paul, as realized in Abraham's justification by faith; but by .St. James, as realized subsequently in Abraham's work of offering Isaac, wliich, he says, justified him. Plainly, then, CHAPTER III.
St. James must mean by works the same thing as St. Paul means by /aUA, only that he speaks of faitli at its manifested development, whereas St. Paul speaks of it in Ver. 1-18. Danger op Eagerness to Teach, and of AN Unbridled Tongue: True Wisdom Shown by UncoNTKNTious MEEKNESS. 1. be uot— become not: taking the office too hastily, and of your own accord, many-The office is a noble one; but few are fit for it. Few govern the tongue well (v. 2j, and only such as can govern it are fit for tlie office; therefore, "teacliers" ought not to be niarij'. masters—ratlier, " teachers." The Jews were especially prone to this pr<-suiuption. The idea that faitli (so called) witliout works (ch. 2.) was all that is required, prompted "many" to set up as "teachers," as has been the case in all ages of the t.'liurcli. At lt« germ. Abraham's offering of Isaac was not a mere act of obedience, but an act of faith. Isaac was the subject of the promises of God, that in him Abraham's seed should be called. The same God calls ou Abraham to slay the subject of His own promise, wlien as yet there was no seed in whom those prediction.s could be realized. Hence St. James' saying that Abraham was Justified by tuch a work, is equivalent to saying, as St. Paul does, that he was Justified by faith itself; for It was in fact faith expressed in action, aa In other cases saving laitli is expressed in words. So St. Paul states as tlie mean of salvation faith expressed. The "Scripture" would not be "fulfllled," as St. James says It was, but coiitru(li(-led by any Interpretation which makes man's works ii\»My him before God: for that Scripture makes no mention of works at all, but says that Abraham's belief was counted to him for righteousness. God, iu the first Instance, "Jastlfles the ungodly" through faith; 8ubse(iuently the believer is Justified be/ore </ie u)«rW as ri Khteous through first all were allowed to teach in turns. Kven tlielr inspired gifts di<l not prevent liability toabus(\asSt. James here implies: much more Is this so wlicii si li-coiisiiiuted teacliers have no such miraculous f;il ts. knowing—as all might know, we . , . greatcr condeiniint ion - .si . James In a humble, conciliatory spirit, iiicluilcs himself: If we teachers abuse the office, we sliall receive greater ct.ndemnation than those who are mere hearers (el. Luke 12.
42-40). Calvin, like English Version,trans/iil<s, " Masttus "
Cftlth manire.^ted In words and works (cf. Maitliew 25 35-
». e., self-constituted censors and reprovers of others. Ch.
87 " the righteous," 40). The best authorities read. But
4. 12 accords with this view. 3. all—The Greek ImpllM
We are not RasJdy to Reprove Others, JAMES III. but rather to Bridle the Tongv/e. men were created, being common to all, and continuing to man after the fall, while the " likeness" was something toward which man was created, to strive after and attain
without exception :" even tlie apostles, offend not —lit., sLumblcth not: is void of ofl'ence or slip in word: in wtiich respect one is especially tried wlio sets up to be a "teacher." 3. Beliold—The best autliorities read, "but it: the former marks man's physical and intellectual, the latter his moral pre-eminence. 10. The tongue, says it." i. e., JVow whensoever (in the case) of horses (such is the emphatic position of "horses" in tlie Greek) we put the jilsop, is at once the best and the worst of things. So in a fable, a man with the same breath blows hot and cold. " Life and death are in the power of the tongue'' (cf. Psalm bits (so lit., the emsfomary bits) into their mouths that they may obey us, we turn about aho their whole body. Tliis
62. 4). brethren—an appeal to their consciences by their brotherhood in Christ, ought not so to be—a mild appeal, leaving it to themselves to understand that such conduct deserves the most severe reprobation. II. fountain—an image of the heart: as the aperture (so the Greek for "place" is lit.) of the fountain is an image of man's mouth. The image here is appropriate to the scene of the Epistle, Palestine, wherein salt and bitter springs are found. Though "sweet" springs are sometimes found near, yet "sweet and bitter" (water) do not flow "at the same place" (aperture). Grace can make the Same mouth that "sent forth the bitter"'once, send forth the sweet for the time to come: as the wood (typical of Christ's cross) changed Marah's bitter water into sweet. 13. Transition from the mouth to the heart. Can tlie tig tree, &c.—Implying that it is an impossibility : as before in v. 10 he had said it "ought not so to be." St. James does not, as Jlatthew7. 16, 17, make the question, "Do men gather figs of Is to illustrate now man turns about his whole body with the little tongue. "The same applies to tlie pen, which is the substitute for the tongue among the absent." [Bengel.] 4r. Not only animals, but even s/iips. tlie governor llstetU lit., the impulse of the steersman plcnseth. The feeling which moves the tongue corresponds witli tliis. 5. boasteth great things—There is great moment in what the careless think "little" things. [Bengel.] Cf. "a world," "the course of nature," "hell," v. 6, which illustrate how the little tongue's great words produce great mischief, how great a matter a little lire klnclleth The best MSS. read, "hoto little a tire kindleth how great a," <S:e. Alford, for "matter," translates, " {orest." But Grotius translates as English Version, "material for burning:" a pile of fuel. 6. Translate, "The tongue, that world of iniquity, is a fire." As man's little world is an image of the greater world, the universe, so the tongue is an image of the former. [Bengel.] so—Omitted in the oldest authorities. Is lit., is constituted. "The tongue is (constituted), among the members, the one which deflleth," &c. {viz., as fire defiles with its smoke), course ofnature —"the orb (cycle) of creation." setteth on Are ... is set on fti-e—liabitually and continually. Wliilst a man inflames otliers, he passes ou of his own power, being consumed in the flame himself, of hell—t. e., of thedevil. Greek, "Gehenna;" found here only and in Matthew 5. 22. thistles f" His argument is, No tree "can" bring forth fruit inconsistent with its nature, as e. g., the fig tree, olive berries: so if a man spealjs bitterly, and afterwards speaks good words, the latter must be so only seemingly, and In hypocrisy, they cannot be real, so can no fountain . . . salt . . . and fresh—The oldest authorities read, "Neither can a salt (water spring) yield fresh." So the mouth that emits cursing, cannot really emit also blessing. 13. Who—(Cf. Psalm 34. 12, 13.) All wish to appear " wise :" few are so. show—" by works," and not merely by profession, referring to ch. 2. 18. out of a good conversation his works hy general "good conduct" manifested \n particular "works." "Wisdom" and "knowledge," witliout these being "shown," are as dead as faith would be without works. [Alford.] with meekness of wisdom—with the meekness inseparable from true insdom. 14. if ye l»ave—aj w ^/ic caw (tills is implied In the Greek indicative), bitter—Epheslans 4.31, "bitterness." envying—rather, "emulation," or lit., zeal : kindly, generous emulation, or zeal, is not condemned, but that which is "bitter." [Bengel.] strife—rather, "rivalry." in your hearts—from which flow your words and deeds, as from a fountain, glory not, and lie not against the trutli—to boast of your wisdom is virtually a lying against the truth (the gospel), whilst your lives belie your glorying. Ver. 15; ch. 1. 18, "The word of truth." Romans 2.
St. James has much in common with the Sermon on the Mount (Proverl)s 16. 27). 7. every kind—ratlier, " every nature" (i. e., natural disposition and characteristic power), of beasts i. e., quadrupeds of every disposition ; as distinguished from tlie three other classes of creation, "birds, creeping things (the Greek includes not merely 'serpents,' as Knglish Version), and things in the sea." Is tamed, and hath been—is continually being tamed, and hath been so long ago. of mankind—rather, " by tlie nature of man :" irian's characteristic power taming that of the inferior animals. The dative in tlie Greek may imply, "Hath suflcred itself to be brouglit into tame subjection TO the nature of men." So it siiall be in the millennial world ; even now man, by gentle firmness, may tame the inferior animal, and even elevate its nature. 8. no man lit., no one of men: neither can a man control his neighliours, nor even his own tongue. Hence the trutli of V. 2 appears, nnrwly evil—The Greek implies that it
17.21, speaks similarly of the same contentious Jewish Christians. 15. This wisdom—In which ye "gIor.v,"as is at once restless and incapable of restraint. Nay, thougli nature has hedged it in witti a double barrier of tlie lips and teeth, it bursts from its barriers to assail and ruin men. [Estius.] deadly—Z/i!., death-bearing. 9. God—The oldest authorities read, " Lord." " Him who is Lord and Father." The uncommonness of tlie application of "Lord" to the Father, doubtless caused tlie change in modern texts to "God" (ch. 1.27). But as Messiah is called "Father," Isaiah !). 6, so God the Father Is called by the Son's title, " lyord :" showing the unity of tlie Godhead. "Father" implies His paternal love; "Lord," His dominion, men, which — not "men wfio ;" for what is meant is not particular men, but men generically. [Ai.- FORD.] are made after . . . similitude of God—Thougli in a great measure man has lost the likeness of God in which he was originally made, yet enough of it still reniatnR to show what once it was, and what in regenerated and restored man It shall be. We ought to reverence this remnant and earnest of what man shall bo In ourselves and In others. "Absalom lias fallen from his father's favour, but the people still recognize him to be the king's son." [Bknget..] Man resembles In humanity the Son of man, "the express Image of His person" (Hebrews 1. 8), Cf. Genesis 1.26; I .lohn 4.20. In the passage, Genesis 1. if ye were "wise" (v. 13, 14). desceudeth not from above —lit., "is not one descending," Ac: "from the Father of lights" (true illumination and wisdom), ch. 1. 17; through "the Spirit of truth," John 15.26. earthly—opposed to heavenly. Distinct from "earthy," I Corinthians 15.47. Earthly is what is in the earth; earthy, what is of the earth, sensual lit., animal-like : the wisdom of the "natural" (tlie same Greek) man, not born again of God : "not having the Spirit" (Jude 19). devllisli—in its origin (from "hell," u. 6; not from God, tlie Giver of true wisdom, ch.
1. 5), and also in Its character, which accords with its origin. Earthly, sensual, and devilish, answer to the three spiritual foes of man, the world, the flesh, and the devil. 10. envying—So English Version translates the Greek, which usually means "zeal," "emulation," In llomans 13.
13. "The envious man stands In his own light. He thinks his candle cannot shine In the presence of another's sun. He alms directly at men, obliquely at God, who makes men to dlf Ter." strife—rival r.v. [.\i.FORn.] confusion lit., tumultuous anarchy: both In society (translated " commotions," Luke 21.9; "tumults," 2 Corinthians 6. 5), and in the individual mind; In contrast to the "peaceable" composure of true " wisdom," v. 17. St. James does not lionour such effects of this earthly wisdom with the name
28, "Image" and "likeness" are distinct: "Image," according to the Alexandrians, was something in which Tke Wise are Mild and Peaeeahle. JAMES IV. We are lo Strive againd Cureloustiest.
" fruit," as lie does in the case of the wisdom from above. Ver. 18; cf. Galatians 5. 19-22, " IFort? of the flesh . . .fruit of the Spirit." 17. llrst pure—lit., chaste, sanctified; pure from all that is "earthly, sensual (animal), devilish" (v. against the interests of your fellow-men, wliilst lusting to advance self. But whilst warring tlius against others they (without his knowledge) war against llie soul of the man himself, and against the Spirit ; Iherefort? they must be "mortified" by the Christian, a. Ye lust—A different Greek word from that in v. 1. " Ye desire ;" lU., ye set your mind or heart on an oljject. have not—The lust of desire does not ensure the actual possession. Hence "ye kill" (not as Margin, without any old autliority, " envy") to ensure possession. Not probably in the case of professing Cliristians of that day in a literal sense, but " kill and envy" 'as the Greek Sov "desire to have" should be trans-
15). Til is is put, "first of all," before "peaceable," because there is au unholy peace with tlie world wliicli malces no distinction between clean and unclean. Cf. "undeflled" and "unspotted from the world," ch. 1. 27; 4.4,8, "purify. . . hearts;" 1 Peter 1. 22, "purified . . . souls" (the same
Greek). Ministers must not preach before a purifying change of heart, " Peace," where there is no peace. Seven (the perfect number) characteristic peculiarities of true wisdom are enumerated. Purity or sanctity is put first, because it has respect both to God and to ourselves ; the six that follow regard our fellow-men. Our first concern lated), i.e., harass and oppress through envy. [Dhusius.]
Cf. Zechariah 11. 5, "slay;" through envy, hale, O-wA Aeiiha to get out of your way, and so are " murderers" in God's eyes. [EsTius.] If literal murder [Alford] were meant, is to have in ourselves sanctity ; our second, to be at peace with men. gentle—"forbearing :" making allowances for others; lenient towards neighbours, as to tlie duties tiiey owe us. easy to be entreated—Z/i., easily persuaded, tractable; not harsli as to a ueiglibour's faults, full of mercy—as to a neighbour's miseries, full of . . . good fruits—contrasted with "every evil work," f. 16. without partiality—recurring to the warning against partial " respect to persons," ch. 2. 1, 4, 9. Alford translates as tlie Oreek Is translated, ch. 1.6, "wavering," "without doubting." But t 'US there would be au epithet referring to one's self inserted amidst those referring to one's conduct towards others. English Version iatherefore better, without hypocrisy—Not as Alford explains from ch. 1. 22, 26, "Without deceiving yourselves" with the name without the reality of religion. For it must refer, like the rest of the six epithets, to our relations to others ; our peaceableness and mercy towards others must be " witliout dissimulation." 18. "Tile peaceable fruit of righteousness." He says righteousness, because it is itself the true wisdom. As in the case of the earthly wisdom, after the character-
I do not think it would occur so early in the series; nor had Christians then as yet reached so open criniiniility. In the Spirit's application of the passage to all ages, literal killing is included, flowing from the desire to possess* so David and Ahab. There is a climax : "Ye desire," the Individual lust for an object; "ye kill and envy," the feeling and action of individuals against individuals; "ye fight and war," the action of many against many, ya have not, because ye ask not—God promises to those who pray, not to those who fight. Tiie petition of the lustful, murderous, and contentious is not recognized by God aa prayer. If ye prayed, there would be no " wars and fightings." Thus this last clause is an answer to the question, v. 1, "Whence come wars and fightings?" 3. Sorheof them are supposed to say in objection. But we do "ask" (pray), cf. v. 2. St. James replies. It is not enough to ask for good tilings, but we must ask witli a good spirit and intention. "Ye ask amiss, that ye may consume it (your object of prayer) upon {lit., in) your lusts" (lit., pleajtures); not that ye may have the tilings you need for the service of God. Contrast ch. 1. 5 with Matthew G. 32.
,HO in this verse, in the case of the heavenly wisdom. Tliere the results were present; here, future, fruit . . . sown—Cf. Psahn 97. 11; Isaiah 61. 3, " trees of righteousness." Anticipatcfry, i.e., the seed whose "fruit," viz., "righteousness," sliiiU be Oltimately reaped, is now"sown'in peace." "Rigliteousness," now in germ, when fully developed as "fruit" shall be Itself the everlasting reward of tlie rigliteous. As "sowing in peace" (cf. " sotvn mdisliouour," 1 Corintliians istic description came its results
If ye prayed aright, all your proper wants would be anpplied; the improper cravings which produce "wars and fightings" would then cease. Even believers' prayers are often best answered when their desires are most, opposed. 4r. The oldest MSS. omit "adulterers and," and read simply, " Ye adulteresses." Goil is the rightful husband; the men of tlie world are regarded collectively as one adulteress, and individually adulteresses, the world —in so far as the men of it and their motives and acts are aliens to God, e.g., its selfish " lusts" {v. a), and covetous and ambitious " wars and fightings" (tj. 1). enmity—not merely "inimical;" a state of enmity, and that enmity
15. 43) produces the " fruit of righteousness," so conversely " the woi'k" and "effect of righteousness" is "peace." of them that make peace—" by (implying also that it is for them, and to their good) tliem that work peace." They, and tliey alone, are "blessed." "Peacemakers," not merely they who reconcile others, but who work peace. "Cultivate peace." [Estius.] Those truly wise towards God, whilst peaceable and tolerant towards their neiglibours, yet make it their chief concern to sow righteousness, not cloaking men's sins, but reproving them with such peaceable moderation as to be the physicians, rather than tlie executioners, of sinners. [Calvin.]
Itself. Cf. 1 John 2. 15, "love . . . the world . . . the love of the Father." whosoever . , . will be—The Greek \ts emphatic, "shall 6e re«oii!eci to be." Whetlier he succeed or not, if his wish be to be the friend of the world, lie renders himself, becomes (so the Greek for " is") by tlie very fact, " the enemy of God." Contrast "Abraham the friend of God." 5. In vain—No word of Script ure can be so. The quotation here, as in Ephcsians 5. 14, seems to be not so much from a particular passage as one gathered by St. James under inspiration from the general tenor of such passages In both the Old and New Testaments, as Numbers 14. 29; Proverbs 21. 10; Galatians 5. 17. spirit thati dwelleth In us—Other MSS. re.ad, " That God iiath made to dwell In us" (viz., at Pentecost). If so translated, "Does the (Holy) Spirit that God hath placed in us lust to (towards) envy" (in'2., as ye do in your worldly " wars and fightings")? Certainly not; ye are therefore walking, la the flesh, not in the Spirit, whilst ye thus lust towards, i.e., «;j7Aem)i/agalnstone another. The friendship of the world tends to breed envy; the Spirit produces very dilferent fruit. Alford attributes the epithet " witli envy," in the unwarrantable sense of jealously, to the Holy Siilrlt: "The Spirit jealously desires us for His owiu" In English Version the sense is, "the (natural) spirit tliat hath its dwelling In us lusts with (lit., to, or towards) envy." Ye lust, and becauseye liave not what ye lust after (v. I, 2), ye envy your neighbour who has, and so the spirit of envy leads you on to " fight." St. James also here refers to ch.
CHAPTER IV.
Ver. 1-17. Against Fightings and their Source; WoELDLY Lusts; Uncharitable Judgments, and Presumptuous Reckoning on the Future. 1. whence —The cause of quarrels Is often sought in external circumstances, whereas Internal lusts are the true origin, wan, &c.—contrasted with the " peace" of heavenly wisdom. " Fightings" are the active carrying on of " wars." The best authorities have a second "whence" before " fightings." Tumults marked the era before the destruction of Jerusalem when St. James wrote. He indirectly alludes to these. The members are the first seat of war; thence it passes to conflict between man and man, nation and nation, come they not, &c.—an appeal to their conclences. \n»t»—iu., pleasures, i. e., the lusts whlcti prompt you to "desire" (Note, v. 2) pleasures; whence you seek self at the cost ol your neighbour, and lience flow "fightings, that war—" campaign, as an army of soldiers encamped wUbln" [AlfobdJ the soul; tumultuuusly war
3. 14, 16. 6. But—iVay, rc Ulier. tie—Uoti, filveth laor*
The Aposfls Caution against Detraction. ' JAMES V. The Wicked Rich should Fcai Gud's Vengeance, Krace—ever-nicreasing grace; the farther ye depart from "envy." [Bengel.] he saltli—Tlie same God who causes His spirit to dwell in believers (v. 5i, by the Spirit also speaks in Scripture. The quotation here is probably from Proverbs 3. 34; as probably Proverbs 21. 10 was generally best authorities read in addition, "And Judge." Tannlate, "There is One (alone) who is (at once) Lawgiver and Judge, (namely) He who is able to save and destroy." Implying, God alone is Lawgiver and therefore Judge, since it is He alone who can execute His judgments; onr inability in this respect shows our presumption iji trying to act as judges, as thougli we were God. who art tliou 3 &c.—The order in the Greek is emphatic, " But (inserted in oldest MSS.) thou, who art thou that?" Ac. How rashly arrogant in Judging thy fellows, and wresting from God the office which belongs to Him over thee and THEM alike! another—The oldest authorities read, "thy neighbour." 13. Go to now—"Come now:" said to excite attention, ye that say "boasting of the morrow." To-day or to-morrow—as if ye had tlie free choice ol either day as a certainty. Others read, "To-day and tomorrow." such a city lit., this the city (viz., the one present to the mind of the speaker). This city here, continue referred to in v. 5. In Hehrem M is "scornetli the scorners," r;2., those who think "Scripture speaketli in vain." resistetli— sc Ueth Himself in array against ; even as they, like Pharaoh, set themselves against Him. God repays sinners in tlieir own coin. "Pride" is the mother of "envy" (v. 5) ; it is peculiarly satanic, for by it Satan fell, tlie prond—The Greek means in derivation one who shows himself above his fellows, and so lifts himself against God. the h«mWe—the unenvious, uncovetous, and unambitious as to the world. Contrast v. 4. 7. Swbmlt to . . . God —so ye shall be among "the humble," v. 6; also v. 10; 1 Peter 5. 6. Resist . . . devil—Under his banner prirfe and envj/ are enlisted in the world; resist his temptations to . . . a year—rather, "spend one year." Their language implies that when this one year is out, they purpose similarly settling plans for years to come. [Bengel.] buy and sell—Their plans for the future are all worldly. 14. what—h7., of what nature is your life? i.e., how evanescent it is. It is even—Some oldest authorities read, " For ye are." Bengel, with other old authorities, reads, "For these. Faith, humble prayers, and heavenly wisdom, are tbe weapons of resistance. The language is taken from warfare. "Submit" as a good soldier puts himself in complete subjection to his captain. "Resist," stand bravely against, he will flee translate, "he shall flee." For it is a promise of God, not a mere assurance from man to man. [Alford.] He shall flee worsted as he did from Christ. 8. Draw nigh to God—So "cleave unto Him," Deuteronomy 30. 20, viz., by prayerfully (r. 2, 3) " resisting Satan," who would oppose our access to God. he will draw nigh—propitious. Cleanse . . . hands—the outward instruments of action. None but the cleanhanded can ascend Into the hill of the Lord (justified through Christ, who alone was perfectlj' so, and as such "ascended " thitlier). purify . . . heartsmake chaste of your spiritual adultery {v. 4, i. e., worldliness; your hearts : the inward source of all impurity, double-minded—divided between God and the world. The double-minded is at fault in heart; the sinner in his hands likewise. 9. Be it shall be," the future referring to the "morrow" (u. IS- IS). The former expresses, "Ye yourselves are transitory:" so everything of yours, even your life, must partake of the same transitoriness. Receive<l text has no old authority, and then vanlsheth away — "afterwards vanishing as it came;" lit., afterwards {as it appeared).?o vanishing. [Alford.] 15. i(7., " instead of your saying," Ac. This refers to "ye that say " (v. 13). we shall live— The best MSS. read, " We shall both live and do," Ac. The boasters spoke as if life, action, and the particular kind of action were in their power, whereas all three depend entirely on the will of the Lord. 16. now—as it is. rt'joice In . . . boastings—" ye boast in arrogant presumptions," aflllcted, &c..—lit.. Endure misery, i. e., mourn over your wretchedness through sin. Repent with deep sorroiv instead of your present laughter. A blessed mo(tr/i(ni/. Conviz., vain confident fancies that the future is certain to you (v. 13). rejoicing-boasting. [Bengel.] 17. The general principle illustrated by the particular example just discussed is here stated : knowledge witliout practice is imputed to a man as great and* presumptuous sin. St. James reverts to the principle with which he started. Nothing more injures the soul than wasted impressions. Feelings exhaust themselves and evaporate, if not embodied in practice. As we will not act except we feel, so if we will not act out our feelings, we sliall soon cease to feel. trast Isaiah 22. 12, 13; Luke 6. 25. St. James does not add here, as in ch. 5. 1, " howl," where he foretells the doom of the impenitent at the coming destruction of .Jerusalem. tkeavlness—lit., fallinff of the countenance, casting down of the eyes. 10. In the sight of tlie Lord—as continually in the presence of Him who alone is worthy to be exalted recognizing His presence in all your ways, the truest incentive to humility. The tree, to grow upwards, must strike its roots deep downwards; so man, to be exalted, must have his mind deep-rooted in humility. In 1 Peter
CHAPTER V.
5. 6, it is. Humble yourselves under the mighty hand of God, viz., in liis dealings of Providence: a distinct thought from that here, lift yon up—in part in this world, fully in the world to come. 11. Having mentioned sins of tlie tongue (ch. 3.), he shows here that evil-speaking Hows from the same spirit of exalting self at the expense of one's neighbour as caused the "flghtings" reprobated in this chapter (v. 1). Speak not evil— lit., Speak not against one another, brethren-Implying tlie inconsistency of such depreciatory speaking of one another in brethren. speaketli evil of the law—for the law in commanding, Ver. 1-20. Woes Coming on the Wicked Rich: Believers SHOULD BE Patient unto the Lord's Comino: Various Exhortations. 1. Go to now—Come now. A pli rase to call solemn attention, ye rich— who have neglected the true enjoyment of riclies, which consists in doing good. St. James Intends this address to rich Jewish unbelievers, not so much for themselves, as for the saints, that they may bear with patience the violence of the rich (v. 7), knowing that God will speedily avenge them on their oppressors. [Bknoel.] miseries that shall come— lit., "that are coming upon you" unexpectedly and swiftly, t)i2., at the coming of the Lord (v.7); primarily, at the destruction of Jerusalem; finally, at His visible coming to Judge the world, a. corrupted-a6o!<< to be destroyed through God's curse on your oppression, wliereliy your riches are accumulated (v. 4). Calvin thinks the sense is. Your riches perish without being of any use either to others or even to yourselves, for instance, your garments which are moth-eaten In yourchests. gamtenta "Ijove tliy neiglibour as thyself" (ch. 2. 8), virtually condemns evil-spcaklng and Judging. [EsTius.] Those who superciliously condemn the acts and words of otliers which do not ple.ase themselves, thus alining at the reputation of sanctity, put their own moroseness in the place of tlie law, and claim to themselves a power of censuring abov(! the law of God, condemning what the law permlla. [Calvin.] Such a one acts as though tlie law could not perform its own office oXjudging, but he must fly upon the offlce. [Bkngici,.] This Is the last mention of tlii> law in the New Testament. Aiford rightly takes the " law " to be the old moral law applied in its coniprehensi vc siilrilual fulncKs by Christ: "the law of liberty." if tliou Judge the law, thou art not a doer . . . but a Judge—Setting. . motli-eaten—Referring to Mattliew 6. 19, 20. 3. Iscan> krr<-<l—" rusted tlirough." [Alfokd. ] rust . . . n ltnesa against you—in the day of Judgment, viz., that your riches were of no profit to any, lying unemployed and so contracting rust, shall eat your flesii—The rust whicli once ate your riches, shall then gnaw your conscience, accompanied with punishment which sliall prey upon your bodies for ever, as . . . Arc-not with Ihfl n.slde tlie Christian brotherhood as ail alike called to bo tlocrs of the law, in subjection to It, such a one arrogates the otllce of a, judge. 1!4. There In one lawgiver— The 492
We ought to be Patient in Afflictions, JAMES V. after the Example of the Prophets, etc. tained, the receiving of the early and latter rains is not to be understood as the object of his hope, but the harvest for which those rains are the necessary preliminary. The early rain fell at sowing-time, about November or December; the latter rain, about March or April, to mature the grain for harvest. The latter rain tliat shall precede the coming spiritual harvest, will prol)ably he another Pentecost-like effusion of the Holy Ghost. 8. coming . . . draweth nigh—The Greek expresses present time and a settled state. 1 Peter 4. 7, " Is at hand." We are to live in a continued state of expectancy of the Lord's coming, as an event always t[\\\>\\. Nothing can more "stablish the heart" amidst present troubles than tlie realized expectation of His speedy coming. 9. Grudge not— rather "Murmur not;" "grumble not." The Greek is lit., "groan:" a half-suppressed murmur of impatience and harsh judgment, not uttered aloud or freely. Having exhorted them to patience in bearing wrongs from the wicked, he now exhorts them to a forbearing spirit as to the offences given by brethren. Christians, who bear the former patiently, sometimes are impatient at the latter, though much less grievous. lest . . . condemned—The best MS. authorities read, "judged." St. James refers to Matthew 7. 1, " Judge not lest ye be judged." To "murmur against one another" is virtually to jvdge, and so to become liable to he, judged. Judge . . . before the door —Referring to Matthew 24.33. The Greek is thesame in both passages, and so ought to be translated here as tliere, "doors," plural. The phrase means "near at hand" (Genesis 4. 7, whicli in the oldest interpretations [the Targums of Jonathan and Jerusalem] is explained, " tliy siu
Blow process of rusting, but with the swiftness of consuming/ire. for the last days—ye have heaped together, not treasures as ye suppose (cf. Luke 12. 19), but wrath against the last days, viz., the coming judgment of the Lord. AlFORD translates more lit., "In these last days (before the coming judgment) ye laid up (worldly) treasure" to no profit, instead of repenting and seeking salvation (see note, v. 5). 4t. Behold—calling attention to their coming doom as no vain threat, labourers— workmen, of you kept back—So English Version rightly. Not as Alford, "crieth out from you." The "keeping back of the hire" was, on the part OF the rich, virtually an act of "fraud,'" because the poor labourers were not Immediately paid. The phrase is therefore not, "kept back 6j/ yon," but " of yon;" the latter implying virtiial, rather than overt fraud. St. James refers to Deuteronomy 24. 14, 15, "At this day . . . give his hire, neither shall the sun go down upon it, lest he cry against thee unto the Lord, and it be sin unto thee." Many sins "cry" to heaven for vengeance which men tacitly take no account of, as unchastity and injustice. [Bkngel.] Sins peculiarly offensive to God are said to "cry" to Him. The rich ought to have given freely to the poor; their not doing so was sin. A still greater sin was their not paying their debts. Their greatest sin was not paying them to the poor, whose wages is their all. cries of them—a double cry: both that of tlie hire abstractly, and that of the labourers hired, the Lord of Sabaoth—Here only In the New Testament. In Romans 9. 29 it is a quotation. It is suited to the Jewish tone of the Epistle. It reniiads the rich who think tlie poor have no protector, that the Lord of the whole hosts in heaven and earth is the guardian and avenger of the latter. He is identical with the "coming Lord" Jesus (v. 7). 5. JVaristoe, " Ye have luxuriated . . . and wantoned." The former expresses luxurious effeminacy ; tlie latter, wantonness and 2^'odigality. Their luxury was at the expense of the defrauded poor (u. is reserved unto the judgment of the world to come." Cf. "the everlasting doors" (Psalm 24. 7, whence He shall come forth). The Lord's coming to destroy Jerusalem is primarily referred to; and ultimately. His coming again visibly to judgment. 10. exainpleof sniferiiig affliction —rather, simply, "of affliction, "evil treatment." the prophets—wlio were especially persecuted, and therefore were especially "blessed." 11. count them happy (Matthew 5.10.) which endure—The oldest authorities
4). oil tlie earth—the same earth whicli has been the scene of your wantonness, shall be the scene of the judgment coming on you : instead of earthly delights ye shall have punishments, nourished . . . hearts— i. e., glutted your bodies like beasts to the full extent of your hearts' desire; ye live to eat, not eat to live, as in a day of slaughter—The oldest authorities omit "as." Ye are like beasts which eat to their hearts' content on the very day of their approaching slaughter, unconscious it is near. The phrase answers to "tlie last days," v. 3, which favours ALFOKD'sira Jwioiion there, " in,'' not " for." 6. Ye have condemned . . . the Just—The Greek aorisl expresses, "Ye are accustomed to condemn, Ac, the just." Their condemnation of Christ, "the Just," is foremost in rea<l, "Which have endured," which suits the sense better than English Version: "Tliose who in past days, like llio propliets and Job, have endured trials." Such, not those who " have lived in pleasure and been wanton on the earth" (v. 5), are "happy." patience — rather, "endurance," answering to "endure:" the Greek words similarly corresponding. Distinct from the Greek word for "patience," v. 10. The same word ought to he translated, "endurance," ch. 1. 3. He here reverts to the subject whicli he began with. Job—this passage shows the history of him is concerning a real, not an imaginary person ; otherwi.se his case could not be quoted as an example at all. Though he showed much of impatience, yet he always returned to this, that he committed himself wholly to God, and at last showed a perfect spirit of enduring submission, and have seen—(with the eyes of your mind.) Alford translates from the old and genuine reading, "see also," <S:c. The old reading is, however, capable of being translated as English Version, the end of the Lord—the end which the Lord gave. If Job had much to "endure," remember also Job's happy "end." Hence, learn, though much tried, to " endure to the end." that— Alford, &c., translates, "inasmuch as," "for." pitiful . . . of tender mercy—the Ibrmer refers to the feeling; the latter, to the act. His pity Is shown in not laying on the patient endurcr more trials than lie is able to bear; Hxa mercy , in His giving a happy "end" to the St. James' mind. But all the innocent blood slied, and to be stied, is included, the Holy Spirit comprehending St. James himself, called "the Just," who was slain in a tumult. See my Introduction. This gives a peculiar appropriateness to the expression in this verse, thesame " as the righteous \just) man'* (f. 16). Tlie justice or righteousness of Jesus and His people is what peculiarly provoked the ungodly great men of the world, he doth not resist you—The very patience of the Just one is abused by tlie wicked a-s an incentive to boldness In violent persecution, as if Itiey may do as they please with impunl^-. God doth " resist the proud" (ch. 4. 6); but Jesus as man, " as a sheep
Is 'lumb before theshearers, so He opened not His mouth :"
80 His people are meek under persecution. The day will come when God will resist(ii<., set Himself in array against) His foes and theirs. 7. Be patient tlierefore—as judgtrials. IBengel.] 13. But above all-as sweariug is utterly alien to the Christian meek "endurance" just recommended, swear not — through impatience, to nii'iit Is go near(u. 1,3), ye may well afl Vird to be "patient" afi'-r tlie example of the unresisting Just one (ti. 6). bretliren—contrasted with the " rich" oppressors, r. 1-6. nnto the coming of the Lord—Christ, when the trial of your pa i lice shall cease. Iiiislmndman nnitetli for i. e., patiently bears tolls and delays tlii ongli liope of the harvest at last. Its " preciousness" (cf. I'salin I'M. 6, " precious wlii<!h trials may tempt you (f. 10, 11). In contrast to this stands the proper use of the tongue, t'. 1.!. SI. James here refers to Matthew 5. 34, <tc. let your yea be yeado not use oaths In your every -day conversation, but let a simple afllrmative or denial he deeiiied enough to es-
Bci'd") will more than compensate tor ;ill the past. Cf. the Slime image, Galatiaiis 6. 3,9. iialh long patience for It—"over it,'' to re.v/)Pc/<o It. until he receive— " uiilil U receive." [AlrFOitD.) Kven If English Version he retaiillsh your word. cnt\il Kin\\ai\un—l.il.,ju<lg)iu'nl, viz., o( "the Judge" who "slaiideth before the doors" (v. 9). 13. afflicted—referring to the "suffering attlicllon" (v. iOV lalroduction. 1 PETEK. Introduction. let Iilm prny—not "swear" in rash impatience, meri-y —joyous in mind, sing psalms—ol' praise. St. Paul and Silas sang psalms even in affliction. 14:. let. htm call for the elders—not some one of the elders, as Roman Catholics Interpret it, to justify their usage in extreme unction. The prayers of the elders over the sick would be much the same as though the whole Church which they represent should pray, [Bengel.] anointing him with oil—tlie usage which Christ committed to His apostles was afterwards continued with laying on of hands, as a token of the highest faculty of medicine in the Church, just as we find in 1 Corinthians 6. 2 the Church's highest Judicial function. Now that the miraculous gift of healing has been withdrawn for the most part, to use the sign where the reality is wanting would be unmeaning superstition. Cf. other apostolic usages now discontinued rightly, 1 Corinthians 11.4-15; 16.20. "Let them use oil wlio can by their prayers obtain recovery for the sick: let those who cannot do this, abstain from using tlie empty sign." [Whitaker.] Romish extreme unction that, if your sickness be the punishment of sin, the latter being forgiven on intercessory prayer, "ye may be healed" of the former. Also, that ye may be healed spiritually, effectual—intense and fervent, not " wavering" (ch. 1. 6). [Beza.] "When energized" by the Spirit, as tliose were who performed miracles. [Hammond.] This suits the collocation of the Greek words and the sense well. A righteous man's prayer is always heard generally, but his particular request for the healing of another was then likely to be granted when he was one possessing a sjtecial charism of the Spirit. Alford translates, " Availetli much in its working." The "righteous" is one himself careful to avoid "faults," and showing his faith by works (ch. 2. 24). 17. Kllas . . . like passions as we therefore it cannot be said that he was so raised above us as to atford no example applicable to common mortals like ourselves, prayed earnestly — lit., prayed with prayer : Hebraism for prayed intensely. Cf. Luke 22. 15, "With desire I have desired," i. e., earnestly desired. Alford is wrong in saying, Ellas' prayer that it might not rain "is not even hinted at in the Old Testament history." In 1 Kings 17. 1 it is plainly implied, "As the Lord God of Israel liveth, before whom I stand, there shall not bo dew nor rain these years, but according to my word." His prophecy of the fact was according toa Divine intimation given to him in answer to prayer. In jealousy for God's honour (1 Kings 19. 10), and being of one mind with God in his abhorrence of apostasy, he prayed that the national idolatry should be punished with a national judgment, drought; and on Israel's profession of repen1>ance he prayed for the removal of the visitation, as is implied in 1 Kings 18.39-12; cf. Luke 4. 25. three years, &c.—Cf. 1 Kings 18. 1, "The third year," viz., from Elijah's going to Zarephath; the prophecy (t>. 1) was probably about live or six months previously. 18. prayed . . . and— i. e., and so. Mark the connection between the prayer and its accomplishment, her fruit—her usual and due fruit, heretofore withheld on account of sin. Three and a half years is the time also that the two witnesses prophesy who " have power to shut and open heaven that it rain not." 19. The blessing of reclaiming an erring sinnei by the mutual consent and lnterces.«ory prayer just recommended, do err—more lit., "be led astray." the truth—the Gospel doctrine and precepts. one— lit., any; as "any" before. Everyone ought to seelc the salvation of every one. [Benoel.] 30. I.et him [the converted] know—for his comfort, and the encouragement of others to do likewise, shall save—Future. The salvation of the one so converted shall be manifested hereafter, shall lUde a multitude of sins—not his own, but the sins of the converted. The Greek verb in the middle voice requires this. Proverbs 10. 12 refers to charity "covering" the sins of others before men; St, James to one's effecting by the conversion of another that that other's sins bo covered before God, Is administered to those whose life is despaired of, to heal the smd, whereas St. James' unction was to heal the body. Cardinal Cajetan {Commentary) admits that St. James cannot refer to extreme unction. Oil in the East, and especially among the Jews (see the Talmud, Jerxtsalem aqd Babylon), was much used as a curative agent.
It was also a sign of the Divine grace. Hence it was an .ippropriate sign in performing miraculous cures. In the name of the Lord—by whom alone the miracle was performed: men were but the instruments. 15. prayer —He does not say the oil shall save : it is but the symbol, save—plainly not as Rome says, "save" the soul, but heal " the sick:" as the words, "the Lord shall raise him up," prove. So the same Greek is translated, " made (thee) whole," Matthew 9. 21, 22. and If . . . sins—for not all who are sick are so because of some special sins. Here a case is supposed of one visited with sickness for special sins, have committediiY., be in a state of havingf committed &\r\s. i.e., he under the consequencesj of sins committed, they—rather, it: his having committed sins shall be forgiven him. The connection of sin and sickness is implied in Isaiah 33.21; Matthew 9.2^; John 5. U. The absolution of the sick, retained in the Church of England, refers to the sins which the sick man confesses (11. 16) and repents of, whereby outward scandal has been given to the Church and the cause of religion ; not to sins in their relation to God, the only Judge. 16. The oldest authorities read, "Confess, tmerefoue," &c. Not only in the particular case of sickness, hut universally confess, faults-your falh and offences, in relation to one another. The word Is not the same an sins. 5Iatthew5.
Zt, 24; Luke 17. 4, illustrate the precept here, one to another—not to the priest, as Rome insists. The Church of England recommends in certain cases. Rome compels confession in all cases. Confession is desirable in tlie case of (1.) un-mig done to a neighbour ; (2.) wlien under a troubled conscience we ask counsel of a godly minister or friend as to how we may obtain God's forgiveness and Htrength to sin no more, or when we desire tlielr intercessory prayers for us ("Pray for one another"): "Confession may be made to anyone who can pray" | Hknoici. viz., with Christ's atonement. He efl Tecta this by making tlie convert partaker In the Christian covenant for the remission of all sins. Though this hiding of sins was Included in the previous "shall save," St, James expresses It to mark In detail the greatness of the blessing conferred on the penitent through the converter's instrumentality, and to incite others to the same good deed.
(3.) open confession of sin before the Cliurcli and the world, in token of penitence. Not auricular confession, that ye may he healed—of your bodily sicknesses. Also
THE FIRST EPISTLE GENERAL OF
PETER. INTRODUCTION.
Its oknuineness Is attested by 2 Peter 3. i . on the authority of 2 Peter, see the Tntroduction. Also by Poltcahp On E08KBIUS, i. 14), who, In writing to the Phlllpplans, quotes many passages: in oh. 2. he quotes 1 Peter 1. 18, 21 and fntroduclion. 1 PETER. Introduction,
8. 9; In ch. 5., 1 Peter 2. 11. Edsebius says of Papias, Ecclesiastical History, 3. 39, that he, too, quotes Peter's First Epistle. iRENus (Hwreses, 4. 9. 2) expressly mentions It; and in 4. 16. 5, 1 Peter 2. 16. Clement of Alexandria, Stromata, 1. 3., p. 544, quotes 1 Peter 2. 11, 12, 1.5, 16; and p. 562, 1 Peter 1. 21, 22; and 4., p. 584, 1 Peter 3. 14-17; and p. oS5, 1 Peter 4. 12-14. Origen (in EussBius, Ecclesiastical History, 6. i5) mentions tliis Epistle; in Homily 7, on Joshua, vol. ii., p. 63, he mentions both Epistles; and Cornmeiit. on Psalm 3., and on John, he mentions 1 Peter 3. 18-21. TertulLiAN, Scorp., c. 12, quotes expressly 1 Peter 2. 20, 21; and cli. 14., 1 Peter 2. 13, 17. Eitsebius states it as the opinion of those before him that this was among Wte universally acknowledged Epistles. The Peschito Syriac Version contains it. The fragment of the canon called Muratori's omits it. Excepting this, and the Paulician heretics, who rejected it, all ancient testimony is on its side. The internal evidence is equally strong. The author calls himself the apostle Peter, ch. 1. 1, and "a witness of Christ's sufterings," and an "elder," ch. 5. 1. The energy of the style harmonizes with the warmth of Peter's character; and, as Erasmus says, this Epistle is full of apostolic dignity and authority, and is worthy of the leader among the apostles.
Peter's Personal History.—Simon, or Simeon, was a native of Bethsalda on the Sea of Galilee, son of Jonas or John. With his father and his brother Andrew he carried on trade as a fisherman at Capernaum, his subsequent place of abode. He was a married man, and tradition represents his wife's name as Concoi-dia or Perpelua. Clemens Alexandrinus says that she suffered martyrdom, her husband encouraging her to be faithful unto death, " Remember, dear, our Lord." His wife's mother was restored from a fever by Christ. He was brought to Jesus by his brother. Andrew, who had been a disciple of John the Baptist, but was pointed to tlie Saviour as " the Lamb of God" by his master. Jesus, on first beholding him, gave him the name by which chiefly he is known, indicative of his subsequent character and work in the Church, " Peter" {Greek) or " Ceplias" (Aramaic), a stone. He did not join our Lord finally until a subsequent period. The leading incidents in ills apostolic life are well known : his walking on the troubled waters to meet Jesus, but sinking through doubting; his bold and clear acknowledgment of the Divine person and oflice of Jesus, notwithstanding the difliculties in the way of such belief, whence he was then also designated as the stone, or rock; but his rebuke of his Lord when aunouncing what was so unpalatable to carnal prejudices, Christ's coming passion and death ; his passing from one extreme to the opposite, in reference to Christ's ofler to wash his feet; his self-confident assertion that he would never forsake his Lord, whatever others might do, followed by his base denial of Christ thrice with curses; his deep penitence; Christ's full forgiveness and prophecy of his faithfulness unto death, after he had received from him a profession of "love" as often repeated as his previous denial. These incidents Illustrate his character as zealous, pious, and ardently attached to the Lord, but at the same time impulsive in feeling, ratlier than calmly and continuously steadfast. Prompt in action, and ready to avow his convictions boldly, he was hasty in judgment, precipitate, and too self-confident in the assertion of his own steadfastness; the result was that, though he abounded in aninuil courage, his moral courage was too easily overcome by fear of man's opinion. A wonderful change was vvrouglit in him by his restoration after his fall, through the grace of his risen Loi'd. His zeal and ardour became sauctitied, being chastened by a spirit of unaffected humility. His love lo the Lord was, if possible, increased, whilst his mode of manifesting it now was in doing and suffering for His name, rather than in loud protestations. Thus, when imprisoned and tried before the Siiuhedrim for preaching Christ, he boldly avowed his determination to contijiue to do so. He is well called "the mouth of the apostles." His faitlifulness led to his apprehension by Herod Agrippa, with a view to his execution, from which, however, he was delivered by the angel of the Lord.
After the ascension he took the lead in ttie Church ; and on the descent of the Holy Spirit at Pentecost, he exercised the designed power of "the keys" of Clitist's kingdom, by opening the door of the Church, in preaching, for the admission of thousands of Israelites; and still more so in opening (in obedience to a special revelation) an entrance to the "devout" {i. e., Jewish proselyte from heathendom) Gentile, Cornelius: the forerunner of the harvest gathered in from idolatrous Gentiles at Antioch. Tills explains in what sense Christ used as to him the words, "Upon this rock I will build my Chui'ch," viz., on the preaching of Christ, the true "Rock," by connection with whom only he was given the designation : a title shared in common on the same grounds by the rest of the apostles, as the first founders of the Church on Christ, "the chief corner-stone." A name is often given in Hebrew, not that the person is actually the thing itself, but has some special relation to it; as Elijah means Mighty Jehovah, so Simon is called Peter " the rock," not that he is so, save by connection with Jesus, the only true Rock (Isaiah 28.16; 1 Corinthians 3.11). As subsequently he identified himself with "Satan," and is therefore called so, in the same way, by his clear confession of Christ, the Rock, he became identified with Him, and is accordingly so called. It is certain that there is no instance on record of Peter's having ever claimed or exercised supremacy; on the contiary, he is represented as $ent by the apostles at Jerusalem to confirm the Samaritans baptized by Philip the d(^acon; again at the council of lerusalem, not he, but James the president, or leading Ijishop in the Church of that city, pronounced the authoritative decision: Acts 15. 19, "My sentence is," &c. A kind of primacy, doubtless (though certainly not supremacy), was given him on the ground of his age, and promiiient earnestness, and boldness in taking the lead on many importunt occasions. Hence he is called "first" in enumerating the apostles. Hence, too, arise the phrases, "Peter and tlie fileven," "Peter and the rest of the apostles;" and Paul, in going up to Jerusalem after his conversion, went to nee Peter in particular.
Once only he again betrayed the same spirit of vacillation tlirough fear of man's reproach which had caused his ilenlal of his Lord. Though at the Jerusalem council he advocated the exemption of Gentile converts from the uercnionial observances of the law, yet he, after having associated in closest intercourse with the Gentiles at Autiocli, withdrew from them, through dread of the prejudices of his Jewish brethren who came from James, and timidly uissenibled his conviction of the religious equality of Jew and Gentile; for tills Paul openly withstood and rebuked aim: a plain refutation of his alleged supremtocy u.ud infallibility (except where specially inspired, as in writing his Epistles). In all other cases he showed himself to l)e, indeed, as Paul calls him, " a pillar." Subsequently we find him in "Babylon," whence he wrote this First Epistle to the Israelite believers of the dispersion, and the Gentile
Christians united In Clirist, in Pontus, Galatia, Cappadocia, Asia, and Bithynia.
Jerome (De licriptorum Ecclesiaslicm-um, 1.) states tliat " Peter, alter having been bishop of Antioch, and after having preached to the believers of the circumcision in Pontus, ic. [plainly Inferred fi-om ch. 1. IJ, in the second year of Clau-
went to Rome to refute Simon Magus, and foitwenty-five years there held the episcojjal chair, down to the last year of Nero, i.e., the 14th, l)y whom he was crucified with his liead downwards, declaring liim.self unworthy to be crucified
his Lord, and was buried in the Vatican, near llie triumphal way." Eusebius, Ohron. Ann. 3, also asserts his epis-
Introdudion. 1 PETER. Introduction, copate at Antioch ; liis assertion that Peter foundeil that Church contradicts Acts 11. 19-22. His journey to Rome to oppose Simon Magus arose from Justin's story of the statue found at Rome (really the statue of the Sal)ine god, tiemo aSuiicus, or Hercules, mistaken as if Simon Magus were worshipped by that name, " Simoni Deo Sancto ;" found in tlie 'J'iber in 1574, or on an island in the Tiber in 161)2), combined with the account, Acts 8. 9-24. The twenty-flve years' liishopric is chronologically impossible, as it would make Peter, at the interview witli Paul at Antioch, to liave been then for some years bishop of Rome ! His crucifixion is certain from Clirist's prophecy, John 21. 18, 19. DiONY.sius OK C0KtNTH(in EuSEBius, EccUsiasUcal History, 2. ij) asserted in an epistle to the Romans that Paul and Peter planted both the Roman and Corinthi in churches, and endured martyrdom in Italy at the same time. SoTertullian, tbntra Marcion, 4. 5, and Prwscrij>tio Hcereticorttm, c. 3K, 3S. Also Caius, the presbyter of Rome, in EusEisius, EcelesiasliccU
JItstory, 2. 25, asserts tliat some memorials of their martyrdom were to be .seen at Rome on the road to Ostia. So EirsE-
Bii:s, Ecclesiastical History, 2. 25, and Demonslralio Evangelicce, 3. 116. So Lactantius, De 3Iortibus Persecutorum, c. 2. Many of the details are palp.ably false ; whether the whole be so or not is duliious, considering the tendency to con centrate at Rome events of interest. [Alford.] AVhat is certain is, that Peter wa.s not there before the writing ol the Epistle to the Romans (58 A. D.), otherwise he must have been mentioned in it ; nor during Paul's tirst imprisonment at Rome, otherwise he would have been mentioned in some one of Paul's many other Epistles written from Rome; nor during Paul's second imprisonment, at least when he was writing the Second Epistle to Timothy, Just before his martyrdom. He wiaj/ have gone to Rome after Paul's death, and, as common tradition represents, been Imprisoned in the Mamertine dungeon, and crucified on the Janiculum, on the eminence of .St. Pietro in Montorio, and his remains dei)Osited under the great altar in the centre of the famous basilica of St. Peter. Ambrose, Ep. 33, Ed. Paris, 1586, p. 1022, relates that St. Peter, not long before his death, being overcome by the solicitations of his fellow-Chrij tians to save himself, was flying from Rome when he was met by our Lord, and on asking, " Lord, whither goest thoa ?" received the answer, " I go to be crucified afresh." On this he returned and joyfully went to martyrdom. The church called " Domine quo vadis," on the Appiau Way, commemorates the legend. It is not unlikely that the whole tradition is built on the connection which existed between Paul and Peter. As Paul, " the apo.stle of the uncircumcision," wrote Epistles to Galatia, Ephesus, and Colosse, and to Philemon at Colosse, making the Gentile Chiistians the persons prominently addressed, and the Jewish Christians subordinately so; so, vice versa, Peter, " the apostle of the circumcision," addressed the same churches, the Jewish Christians in them primarily, and the Gentilo Christians also, secondarily.
To WHOM HE ADDRESSES THIS EpiSTLE.—The heading, ch. 1. 1, "to the elect strangers (spiritually pilgrivis) of the di-spei-swn" {Greek), clearly marks the Christians of the Jewish dispersion as prominently addressed, but still including also O'miHe Christians as grafted into the Christian Jewisli stock by adoption and faith, and so being part of the true Israel , ch. 1. 14; 2. 9, 10; 3. 6; and 4. 3, clearly prove this. Thus he, the apostle of the circumcision, sought to unite iu one Cnrist Jew and Gentile, promoting thereby the same work and doctrine as Paul the apostle of the uncircumcision. The provinces are named by Peter in the heading in the order proceeding from north-east to south and west. Pontus was the country of the Christian Jew Aquila. To Galatia Paul paid two visits, founding and confirming churches. Crescens, his companion, went there about the time of Paul's last imprisonment, just before his niartyrdom. Ancyra was subs-squently its ecclesiastical metropolis. Men of Cappadocia, as well as of "Pontus" and "Asia," were among the henrers of Peter's etrective sermon on the Pentecost whereon the Spirit descended on the Church; these probably brought home to their native land the first tidings of tlie Gospel. Proconsular "Asia" included Mysia, Lydia, Caria, I'hrygia, Pisidia, and Lycaonia. In Lycaonia were the churches of Iconium, founded by Paul and 15arnabas; of Lystra, Timothy's birth-place, where Paul was stoned at the Instigation of the Jews; and of Derbe, the birth-place of Gains, or Caius. In Pisidia was Antioch, where Paul was the instrumentof converting many, but was driven out by the Jews. In Caria was Miletus, containing doubtless a Christian Church. In Phrygia, Paul preached 'both times when visiting Galatia in its neighbourhood, and in it were the churches of Laodicca, Hierapolis, and Colosse, of which last Church Philemon and Onesinius were members, and Archippus and Kpaphras lea<lcrs. In Lydia was the Philadelphian Church, favourably noticed Revelation 3. 7, &c. ; that of Sardis, the capital, and of Thyatira, and of Ephesus, founded by Paul, and a scene of the labours of Aquila and Priscilla and Apollos, and subsequently Oi' more than two whole years' laljour of Paul again, and subsequently censured for falling from its first love In Revelation 2. 4. Smyrna of Ionia was in the same quarter, and as one of tlie seven churches receives unqualified praise. In Mysia was Pergamos. Troas, too, is known as the scene of Paul's preaching and raising Eutychus to life, Olid of his subsequently staying for a time with Carpus. Of " lUthynia," no Church is expressly named in Scripture elsewhere. When Paul at an earlier period "assayed to go into Bitliynia," the Spirit sult'cred him not. But afterwards, we infer from cli. 1. 1, the Spirit did impart tlie Gospel to that country, possilily by Peter's ministry. In govei ninent, these several cliurclii s, it ai)pcars from this Epistle (ch. 5. 1, 2, " feed," iSc), were much in tlie same state as when Paul addressed the Kpliesian "elders" at Miletus (Acts 20. 17, '28, "feed") in very similar language; elders or prcsliyter-bishops rule<i, whilst the apostles exercised the general superintendence. Tliey were exposed to persecutions, tliougli apparently not systematic, but rather annoyances and reproach arising from their not joining their heathen neighbours in riotous living, into which, liowever, some of them were in danger of falling. The evils which existed among themselves, and which are therefore reproved, were ambition and lucre-seeking on the part of the presbyters (ch. 5. 2, 3), evil thoughts and words among the members in general, and a want of sympathy and generosity towards one another.
His oiuect seems to be, by the prospect of their heavenly portion and by Christ's example, to aflbrd consolation to tlie persecuted, and prepare them lor a greater approaching ordeal, and to exhort all, husbands, wives, servants, presbyters, and p(!ople, to a due discharge of relative duties, so as to give no handle to the enemy to r« proa<'h Christianity, but rather to win them to it, and so to eslablish them in " the true grace of God when-in they stand" (ch. 5.
12;. Sec, however, note there, on the oldest reading. All'OUl) rightly argues, that "exhorting and testifying" there, refer to Peter's ezhortalions throughout the Epislle grounded on testimony whi(!li ho liears to the Gospel truth, already well known to his readers by the tedchin;/ of Paul in those churches. They were already int roduced into (so the Greek, ch,
5. 12) this c/race of God as their sale standing-(p-ound. Cf. 1 Corinthians 15. 1, " I declare unto you the GospeHi/im ciH y» stand.'' Therefore he does not, in this Epistle, set forth a complete statement of this Gospel do<!trine of grace, but falls back on It as already known. Cf. cli. 1. 8, 18, " 'V'e know ;" 3. 15 ; 2 Peter 3. 1. Not that Peter servilely copies the style and mode of teaching of I'aul, liut as an independent witness in his own style attests the same truths. We may divide the Epistle into (1.) The inscription i,ch. 1. 1, '2). (11.) The stlrring-up ofa pure feeling lu believers as bora 496
IrUroduetion. 1 PETER. Introduction. again of God , By the motive of hope to which God has regenerated us (v. 3-12); hrinp;iii>; forth the fruit of faith, coii Bidering the costly price paid for our redemption from sin (v, 14 21). I'eiiig purified by tlie Spirit unto love of the brethren as begotten of God's eternal word, as spiritual priest-kings, to wliom alone Chri.st is precious {t>. 22, eh. 2.
10) ; after Christ's example in sufl'ering, maintaining a good conversation in every relation [v. 10, ch. 3. 14), and a good profession of failh as having in view Christ's once-of Tered sacrifice, and His future coming to judgment (v. 15. ch. *.
11) ; and exhibiting patience in adversity, as looking for future glorification witti Christ, (1.) in general as Christians, v.
12-19; (2.) each in his own sphere, ch. 5. l-ll. "Thititle ' Beloved' marks the separation of the second part from the first, ch. 2. 11; and of the third part from the second," ch. 4. 12. [Benijel.] (III.) The conclusion. Time and Place of Wkiting.—It was plainly before the open and si/.t!emalic persecution of the later years of Nero had begun. That this Epistle was written after Paul's Epistles, even those written during his imprisonment at Rome, ending in a. i>. C.3, appears from the acquaintance wliich Peter in tliis Epistle shows he has witli them. Cf. ch. 2. 13 with 1 Timothy 2. 2-4; 2. 18 with Ephesiaus 6. 5; 1.2 with Ephesians 1. 4-7; 1. 3 with Ephesians 1.3; 1.14 with Romans
12. 2; 2. 6-10 with Romans 9.32, 33; 2. 13 with Romans 13. 1-4; 2. 16 with Galatians 5. 13; 2. IS witli Ephesians 6. 5; 3. 1 with Ephesians 5. 22; 3. 9 with Romans 12. 17 ; 4. 9 with Philippians 2. 1 1 and Romans 12. 13 and Hebrews 13. 2; 4. 10 with Romans 12.6-8; 5. 1 with Romans 8.18; 5. 5 with Ephesians 5.21; Phili ppians 2. 3, 5-S; o. S wi tlr 1 Thessalonians 5. fi; .5. 14 with 1 Corinthians 16. 20. Moreover, in ch. 5. 13, Mark is mentioned as with Peter in Babylon. This must have been after Colossians 4. 10 (A. D. fil-f)3), when Mark was willi Paul at Rome, but intending? to go to Asia Minor. Again, in 2 Timothy 4. U (a. n. 67 or 68), Mark was in or near Eplusus, in Asia Minor, and Timothy is told to bring him to Rome. So that it is likely it was after this, viz., after Paul's martyrdom, that Mark joined Peter, and consequently that this Epistle was written. It is not likely that Peter would have entren(^hed on Paul's field of labour, the churc'nes of Asia, Minor, during/ Paul's lifetime. The death of the ap')stle of the uncircumcision, and the consequent need of some one to follow up his teachings, probably gave occasion to the testimony given by Peter to the same churcl'.es, collectively addressed, in behalf of the sanie truth. Tlie relation in which the Pauline Gentile churches stood towanls the apostles at Jerusalem favours this view. Even the Gentile Christians would naturally look to the spiritual fatliers of the Church at .Tei-usalem, the centre whence the Gospel liad emanated to them, for counsel wherewith to meet the pretensions of Judaizing Christians and heretics; and Peter, always prominent among the apostles in .lerusalem, would even when elsewhere feel a deep interest in them, especially when tl\ey were by death bereft of Paul's guidance. BiRKS, Ilor<e Evangelicoe, suggests that false teachers may have appealed from Paul's doctrine to that of James and Peter. Peter then would naturally write to confirm the doctrines of grace, and tacitly show there was no dirt'erenee between his teaching and Paul's. Birks prefers dating the Epistle A. n. 58, after Paul's second visit to Galatia, when Silvanus was with hira, and so could not have been with Peter (A. D. 51), and before iris imprisonment at Rome, when Mark was with him, and so could not have been with Peter (A. D. 62); perhaps when Paul was detained at Cjesarea, and KO debarred from personal intercourse witli those churches. I prefer the viiw pr<!v\ously stated. Tliis sets aside the tradition that Paul and Peter suffered martyrdom together at Rome. OuiGiiX and EusEBlus' statement that Peter visited the churches of Asia in person seems very probal>le.
The Place of writing was doubtless Babylon on the Euphrates (ch. 5. 13). It is most improbable that in the midst of writing matter-of-fact communications and salutations in a remarkably plain Epistle, the symbolical language Of prophecy (viz., " Babylon" for Rome) should be used. Josephus, Antiquities, 15. 2, 2; 3. 1, states that there was a greil multitude of Jews in the Chaldean Babylon ; it is therefore likely that " the apostle of the circumcision" would at some time or other visit them. Some have maintained that the Babylon meant was in Eaypt, for that Mark preached in and around Alexandria after Peter's death, and therefore it is likely lie did so along with tliat apostle in the same region previously. But no mention elsewhere in fleripture is made of this Egyptian Baliylon, but only of the Chaldean one. And though towards the close of Caligula's reign a persecution drove the Jews tiienee to Seleucia, and a plague five years after still furtlier thinned their numbers, yet this does not preclude their return and mCiUiplication during the twenty years that elapsed between the plague and the writing of the Epistle. Moreover, the order in whicli the countries are enumerated, from north-east to south and west, is such as wouhl be adopted by one writing from the Oriental Babylon on the Euphrates, not from Egypt or Rome. Indeed, Cosmas Indicoplkustes, in the sixth century, unilerstood the Babylon meant to be outside the Roman empire. Silvanus, Paul's companion, became subsequently Peter's, and was t he carrier of this Epistle.» Style.—Fervour .and practical truth, rather than logical reasoning, are the characteristics of this Epistle, as they were of its energetic, warm-hearted writer. His familiarity with Paul's Epistles shown in the language accords with what we should expect from the fact of Paul's having " communicated the Gospel which he preached among the Gentiles" (as revealed specially to him) to Peter among others "of reputation." Individualities occur, such as baptism, "the answer of a good conscience toward God" (ch. 4. 21); "consciousness of God" (.Greek), ch. 2. 19, as a motive for enduring sufferings; "living hope" (ch. 1.3); "an inheritance incorruptible, undefiled, and that fadeth not away" (ch. 1. 4); " kiss of charity" (ch. 5. 14). Christ is viewed less in relation to His past sufferings than as at present exalted and hereafter to be manifested in all His majesty. Glory and hope are prominent features in this Epistle (ch. l.S), so much BO that Weiss entitles him " the apostle of hope." The realization of future bliss as near causes him to regard believers as but "strangers" and "sojourners" here. Chastened fervour, deep humility, and ardent love appear, just as we should expect from one who had been so graciously restored after his grievous fall. " Being converted," he truly (Ices "strengthen his brethren." His fervour shows itself In often repeating the same thought in similar words. In some pa-ssages he shows familiarity with the Epistle of James, the apostle of especial weight with the Jewish legalizing party, whose inspiration he thus conflrms (cf. ch. 1.6,7 with James 1.2,3; 1.24 with James 1. lO; 2.1 with James 1.21; 4. 8 wltli James 5.20, both quoting Proverbs 10.12; 5. 5 with James 4.6, both quoting Proverbs 3.34). In most of these cases Old Testament quotations are the common ground of both. "Strong susceptibility to outward Impressions, liveliness of feeling, dexterity in handling subjects, dispose natures like that of Peter to repeat afresU the thoughts of others." [Steigeb.] The diction of this Epistle and of his speeches in Acts is very similar: an undesigned coincidence, and so a mark of genuineness (cf. ch. 2.7 with Acts 4. U ; 1. 12 with Acts 5. 32; 2. 24 with Act,s 5. 30; 10. 30; 5. 1 with Acts 2. 32; 3. 15; 1. 10 with A'cts .3. 18; 10.43; 1.21 with .\cts .3. 15; 10.40; 4.5 with Acts 10. 42; 2. 24 with Acts 3. 19, 26). There is, too, a recurrence to the language of the Lord at the last Interview after His resurrection, recorded in John
21. Cf. "the Shepherd . . . of . . . souls," ch.2. 25; " Feed the flock of God," " the chief Shepherd." ch. 5. 2, 4, with John ». 15-17; "Feed my shoep , lambs;" also " Whom ... ye love," ch. 1,8; 2,7, with Jolin 21. 15-17; "I>ovest thou nieT
The Apostle Messes God 1 PETER I. for His Manifold Spirilucd Graeet. nnd 2 Peter 1. 14, with John 21. 18, 19. Wiesinger well says, "He who in loving impatience cast himself into the sea to meet the Lord, is also the man who most earnestly testifies to the hope of his return ; he who dated liis own faith from the sufferings of his Master, is never weary in holding up the suffering form of the Lord before his readers to comfort and stimulate them; he before whom the death of a martyr is in assured expectation, is llie man who, in the greatest variety of aspects, sets forth the duty, as well as the consolation, of suf Tering for Christ; as a rock of the Church he ground.s his readers against the storm of present tribulation on the true Rock of ages."
11. 2, prove "foreknowledge" to be forrconlinaiion. God's foreknowledge is not the perception of any ground of action out of himself; still in it liberty is comprehended, and all absolute constraint debarred. [Anselm in Steigkr.] For so the Son of God was " foreknown" (so the Greek for " foreordained," d. 20) to lie the sacrificial Lamb, not against, or without His will, but His will rested in the will of the Father; this includes self-conscious action; nay, even cheerful acquiescence. The Jleln-eiv and CHAPTER I.
Ver. 1-25. Address to the Etected of the Godhead: Thanksgiving for the Living Hope to which we are Begotten, Producing Joy amidst Sufferings: This Salvation an Object of Deepest Interest to Prophets AND to Angels : Its Costly Price a Motive to Holiness and Love, as we are Born again of the Ever-abiding Word of God. 1. Peter— Greek form of Cephas, 9na« of rock, an apostle of Jfesns Clirlst—"He who preaches otherwise than as a messenger of Christ, is not tobelieard; if he preach as such, then it is all one as if thou didst hear Christ speaking in tliy presence." [Luther.] to tUe strangers scattereil— " sojourners
Greek "know" include approval and acknowledt/ing a3 one's own. The Hebrew marks the oneness of loving and choosing, by having one word for both, Jiacliar (LXX., &)'eek, hairetizo), Peter descends from the eternal " election" of God through the »i<?i<' birth, to the beli&ver's " sanctification," that from thi he might again raise them through the consideration of their new birth to a "living hope" of the heavenly "inheritance" [Heidegger.] The Divine three are introduced in their respective functions in redemption. tUrougU— G'reeA-, "in;" the element in which we are elected. The "election" of God realized and manifested itself "in'' their sanclification. Believers are "sanctified through the ottering of Christ once for all" (Hebrews 10. 10). "Thou must believe and know that thou art holy; not, however, through thine own piety, but through the blood of Christ." [Luther.] This is the true sanctification of the Spii it, to oliey the Gospel, to trust in Christ. [Bullinger.] sanctificiition—the Spirit's setting apart of the saint as consecrated to God. The execution of God's choice (Galatians 1. 4). (Joil the Father gives us salvation by gratuitous election ; the .Son earns It bj His blood-shedding; the Holy Spirit applies the merit of the Son to the soul by the Gospel word. [Calvin.] Ct Numbei-s 0. 21-2(i, the Old Testament triple blessing. nut« obedience—the result or end aimed at by God as respects of the dispersion ,-" only in John 7.35 and James 1. 1, in New Testament, and LXX., Psalm 147. 2, "the outcasts of Israel;" the designation peculiarly given to the Jews in their dispersed state throughout the world ever since the Babylonian captivity. These he, as the apostle of the circumcision, primarily addresses, but not in the limited temporal sense only; he regards their temporal condition sifi a shadow ol their spiritual calling to be strangers and pilgrims on earth, looking for the heavenly Jerusalem as their home. So the Gentile Christians, as the spiritual Israel, are included secondarily, as having the same high calling. He (ch. 1. 14; 2. 10; 4. 3) plainly refers to Christian
Oe7itiles (cf. v. 17; ch. 2. 11). Christians, if they rightly consider tlieir calling, must never settle themselves here, but feel themselves travellers. As the Jews in their diipersion dif Tiised through the nations the knowledge of the one God, preparatory to Christ's first advent, so Christians, by lh>'ir dispersion among the unconverted, diffuse the knowh dgpof Christ, preparatory to His second advent. "The childn n of God scattered abnwd" constitute one whole in Christ, who "gathers them together in one," now partially and in Spirit, hereafter perfectly and visibly. "Elect," in tlie Greek order, conies l)efore "stransrus, the o6edie?!ce which consists in faith, and that which flows from faith; "obeying the truth through the Spirit" (v. '^2). RoTnans 1. 5, "obedience to the faith," and obedi ence the fruit of faith, sprinkling, Ac—not in justification through the atonement once for all, which ise.vpressod in the previous clauses, but (as the order proves) the daili/ being sprinkled bi/ C/irist's blood, and so cleansed from all sin, v,-h\ch is the pri vilege of one already justified and "walkingin tlielighl." tJruce—tliesonrce of " peace." be iiiulJi|jlle<l—still further than Jilready. Daniel 4. 1, " Yf have now peace and grace, but still not in perfection, therefore, ye must go on increasing until the old A<lan\ be dead." [Luther.] 3. He begins, like Paul, in opening his .ers;" elect, in relation to heaven, .iCnoir/c?-*, in relation tq the earth. The election here is that of individuals to eternal life by the sovereign grace of God, as the sequel shows. "While each is certified of his own election by the Spirit, he receives no assurance concerning others, nor are we to be too inquisitive (John 21.21,22]; Peter numbers them among tiie eZcc<, as they carried the appear.ance of havhig been regenerated." [Calvin.] He calls the whole (.'huich by the designation strictly belonging only to the. better portion of them. [Calvin.] Tlio election to hear inr/, nnd that to eternal life, arc distinct. Kealizatioti of our election is a strong motive to holiness. The nJnIster invites all, yet does not hide the truth that In none but the elect will the preaching effect eternal blessing. As the chief fruit of exhortations, and even of threaten I n';s, redounds to "the elect;" therefore, at the outset, Peter addresses them. .Sti;ioki{ trann/ates. To "the elect pilgrims who form the dispersion in Pontiis," <Sc, The order of tlie provinces is that in which they would l)e viewed l)y one writing from the east from Bah,i/li>n (ch. 5.
Ki)lstles with giving thanks to God for the greatness of the salvation ; herein he looks forward (1.) into the liifirn (v. .^-9); (2.) bnrkward into the past (r. Ii)-I2). [Ai.kord.) Blessed — A distinct Greek word {eulogeios, "Hle-ssed BE") is used of God, from that used of man {eulogemenvs, " Blessed is"). Piitber—This whole F.plstle accoids with the Lord's prayer; "Fnl lu r," eh. I. ;?, II, 17, 'i'?; '2. 2; "Our," oh. 1. 4, end ; "In heaven," eh. 1. 4; "Hallowed Ix? thy name," eh. 1. 15, II); .'?. 15; "Thy kingdom come," ch. 2. !»; "Tiiy will l)e done," ch. 2. 15; 17; 4. 2, I!); "dully bread," ch.r).7; "forgiveness of sins," eh. 4. 8, 1 ; "temptation," ch. 4. 13; " dell veranoe," eh. 4. Iff [Henhkl.]; cf. ch. ;!. 7 ami
13); from north-east soutliwards to (Jalatia, south-east to Cappadocia, then Asia, and back to Hifhynia, west of Pontus. (;oiitiast the ordi'r. Acts 2. !). He now was mhii Bteriiig to tliose same peoples as he prea(!hed toon Pentecost: "I'arthians, Medes, IiJlaniltes,dvv( Hers in Mesopotamia and Jud(!a," i. e., the .lews now KUlijtM-t to the Parthians, whose capital was Babj/lon, where he lalioured Jn person; "dwellers in (!Mp|)adocia, I'ontus, Asia, PluyRla, Itilhynia," tli<! Asiatic dispersion deriveil fiom Ual)ylon, wlioin he ministers to by letter. 3. INirekiioxvktigK—/iireor<Jmuinf/ love (11.20), inseiiarable from God's foreknowledfie, the origin /mm which, and pattern iieconling to which, election takes place. Acts 2. 'Zi.and Konuuis 498
4. 7, for allusions to i>rai/er. Jlarak, Uebrrir " bless," is lit. to kneel. God, as the original source of l)li'sstnK, nnist l)e blessed through all His works. aUundniit — f.'rec/l-- " much," " full." That God's " niercy " should reach us, gullt.v and enemies, proves its fulness. " Mercy " met our misi'n/ ; "grace" our guilt, begotten us n},';ii>ii—of tho iS/iirit by the word (v. '2i); wlu-ii as we weie chililren of wrath naturally, aiid di-ttd in sins. u>i(<>—solhat wr have, lively— (Jreci:, " living." It has lite in itself, gives lilo.and looks for life as its object. [DkWkttk.] lAring \». a favourite expiessiou of St. Peter [v. 2.1; ch. i. 4, 5). lie de-
The Aposlle Blesses God 1 PETER I. for His Manifold Spirihial Gnices. the elect, in order to encourage and exhort them. 5. kept —Greek, " who are being guarded." He answers the objection. Of what use is it that salvation is "reserved " for us in heaven, as in a calm secure haven, when we are tossed in tlie world as on a troubled sea in the midst of a thousand wrecks? [Calvin.] As the inheritance is "kept" lights In contemplating overcoming death in the believer. Jailh and love follow hope (f. 8. 21, 22). " (Unto) a lively hope" is further explained by "(To) an inheritance Incorruptible . . . fadeth not away," and " (nnto) salvation . . . ready to be revealed in the last time." I prefer with Bengel and Steiger to join as in Greek, "Unto a hope living (possessing life and vitality) through the resurrection of Jesus Christ." Faith, the sul)jeclive means of the spiritual resurrection of the soul, is wrought by the same power whereby Christ was raised from the dead.
(u. 4) safely for the far distant "heirs," so must they be "guarded" in their persons so as to be sure of reaching it. Neither shall it be wanting to them, nor they to it. " Wo are guarded in the world our inheritance Sskept in heaven." This defines tlie " you " of v. 4. The inheritance, remember, belongs onlj' to those who "endure unto the end," being "guarded " by, or in "the power of God, through Baptism is an objective means (ch. 3. 21). Its moral fruit
Is a new life. The connection of our sonship with the resurrection appears also in Luke 20. 36; Acts 13. 33. Christ's resurrection is the cause of ours, (1.) as an efficient cause (1 Corinthians 15. 22); (2.) as an exemplary cause, all the saints being about to rise after the similitude of His resurrection. Our " hope" is, Christ rising from the dead hath ordained tlie power, and is become the pattern of tlie believer's resurrection. The soul, born again from its natural state into the life of grace, is after that born again unto the life of glory. Matthew 19. 28, "regeneration, when the Son of man shall sit in the tlirone of His glory ;" the resurrection of our bodies is a kind of coming out of the womb of the earth and entering upon immortality, a nativity into another life. [Bishop Pearson.] The four causes of our salvation are, (1.) the primary cause, God's mercy; (2.) the proximate cause, Christ's deatli and resurrection; (3.) the formal cause, our regeneration; (4.) the final cause, our eternal bliss. As Joliu is the disciple of faith." Contrast Luke 8. 13. God Himself is our sole guarding power. " It is His poM-'cr which saves us from our enemies. It is His long-xvffering which saves us from ourselves." [Bengel.] Jude 1, " preserved in Christ Jesus;" Philippians 1. ti; 4.7, "keep," Greek, "guard," as here. This guarding is effected, on the part of God, by His "power," the efficient cause ; on the part of man, "through faith," the effective means, by— Greek, "in." Tlie believer lives spiritually in God, and in virtue of His power, and God lives in him. " In " marks that the cause is inherent in the means, working organically tlirough them witli living influence, so that the means, in so far as the cause works organically througli tlieui, exist also in the cause. The power of God which guards the believer is no external force working upon him from without with mechanical necessity, but the spiritual power of God in which he lives, and with wliose Spirit he is clothed. It cotnes down on, and then dwells in him, even as he is in love, so Paul of faith, and Peter of hope. Hence, Peter, most of all the apostles, urges the resurrection of Christ; an undesigned coincidence between the history and the Epistle, aud so a proof of genuineness. Christ's resurrection was the occasion of his own restoration by Clirist after his fall. 4. To an liilierltance—the object of our " hope " it. [Steiger.] Let none flatter himself lie is being guarded by the power of God unto salvation, if he be not walking by faith. Neither speculative knowledge and reason, nor works of seeming charity, will avail, severed from faith. It 4s through faith that salvation is both received and kept, unto salvation—the final end of the new birth. "Salvation," not merely accomplislied lor us in title by Christ, and made over to us on our believing, but actually manifested, and finally comjtleted. ready to be revealed "When Christ shall be revealed, it shall be revealed. The preparations for it are being made now, and began when Christ came: "All tilings are now ready;" the salvation is already accomplished, and only waits the Lord's time to be manifested: He "is ready to judge." last time—the last day, closing the day of grace ; the day' ofjudgnient, of redemption, of the restitution ol all things, and of perdition of the ungodly. 6. Wliert-Sn—In which prospect of final salvation, greatly rejoice—"axult with joy:" "are exuberantly glad." Hahalion is realized by faith (v. 9) as a thing so actually present as to cause exulting joy in spite of existing aHlictions. for a season Greek, " for a little time." if need be—"if it be (Jod's will that it should be so" [Alford], for not all believers are afflicted. One need not invite or lay a cross on himself, but only "take up" the cross which God imposes ("liis cross''). 2 Timothy 3. 12 is not to be pressed too far. Not every believer, nor every sinner, is tried with at Uictions. [Theophylact.] Some falsely think that notwitijstanding our forgiveness in Christ, a kind of atonement, or expiation by suffering, is needed, ye are in licavinesM (v. 3), which is therefore not a dead, but a "living" hope. The inheritance is the believer's already by title, being actually assigned to him ; tlie entrance on its possession is future, and hoped for as a certainty. Being " begotten again " as a "son," he is an " heir," as earthly fathers beget childr. n who shall inherit their goods. The inheritance
Is " salvalion " (t). 5, »); "the grace to be brought at the revelation of Christ" (v. 13); " a crown of glory that fadeth not away." incorruptible—not having within thegerms Of death. Negations of the imperfections which meet us on every side here are the chief means of conveying to our minds a conct-plion of the heavenly things which " have not entered into the lieart of man," and which we have not faculties nowc Mpahle of fully knowing. Peter, sanguine, impulsive, and highly susceptible of outward impressions, was the more likely to feel painfully the deep Beated corruption whicli, lurking under the outward splendour of tlie loveliest of earthly things, dooms them soon to rottenness and decay, iindeiiled—not stained as earthly goods by sin, either in the acquiring, or in the using of them; unsusceptible of any stain. "The rich man
Is either a dishonest man himself, or the heir of a dishonest man." [Jerome.] Even Israel's inheritance was defiled by the people's sins. Defllement intrudes even on our holy things now, whereas God's service ought to be Undeflled. tliat fadetU not away—Contrast v. 2t. Even the most delicate part of the heavenly inheritance, its bloom, continues itn/ading. " In substance incorruptible ; In pur?'/^ undefiled ; in /;t'«M<2/ unfading." [Alfokd.] reaerveil—ki-pt up (Colossians 1. 5, "laid up for you in heaven," 2 Ti mothy i. 8) ; Greek perfect, expressi ng a fixed and abiding slate, "which has lieen and is reserved." The inheritance is in security, beyond risk, out of the reach of Satan, though we for whom it is reserved are still in the midst of dangers. Still, if we be believers, we too, as well aa the inheritance, are " kept " (tlie same Greek, John 17.
(rree/c, " ye were grieved." The "grieved" is regarded as past, the "exulting joy" present. Because the realized joy of the coming salvation makes the present grief seem as a tiling of the p«.vi!. At the first shock of affliction ye were grieved, but now by anticipation ye rejoice, regarding the present grief as past, tlirough— ffcccA-, "in:" the element in which the grief has place. ninn Jfold-many and of various kinds (ch. 4. 12, 13). tetiiptitllons—" trials " testing your faith. 7. Aim of the " temptations," trial— testing, proving. That your faith so proved " may he found (aorist : once for all, as the result of its being proved on the judgment-day) unto (eventuating in) praise," &c., viz., the praise to be licstowed by the Judge, titan tliat of gold rather "than gold." though—" which perislieth, yet is tried with Hre." If gold, though perishing (v. 18), is yet tried witli fire in order to remove dross and test its gec> uineness, how much more does your faith, which shall
12) by Jesus safely (ii. 5). in lieaven— G/w/c, "In the heavens," where it can neither be destroyed nor plundered, ^t does not follow that, because it is ?iow laid up in heaven. It shall not hereafter be on earth also, for you—It
Is secure not only in ilself from all misfortune, but also from all alienation, so that no other can receive it in your (itead. He had said Ds(i'. 3), he now turns his address to Salvation in Clirist no New Thing, 1 PETER I. hut a Thing Pruphesicd of Old. never perish, need to pass through a fiery trial to remove whatever is defective, and to test its fenuiueness and full value? glory— " Honour " is not so st rong as "glory." As "praise" is iu woi-ds, no "liouour"is in deeds: honorary reward. aiiitearing—lVanslate as in v. 13, " revelation." At Christ's revelation shall take place also the revelation of the sons u/ God (Romans S. 19, " manifestation," Greek, "revelation;" 1 John 3.2, Greek, "manifested . . . manilested," lor "appear . . . appear"). 8. not Having seen, ye love—though in other cases it is knoivledge of the person that produces love to him. They are more " blessed that have not seen and yet have believed," than they who believed because they have seen. Ou Peter's own love to Jesus, cf. John 21. lo-17. Tliough the apostles had seen Him, tliey now ceased to know Him meiely after the flesh, in wliom—connected with "believing :" the result of which is " ye rejoice " {Greek, exult). now 171 the present state, as contrasted witli tlie future Btate when believers "shall see His face." nnspea Uable —(1 Corinthians 2. 9.) full of glory Greek, "gloritied." A joy now already encompassed with glory. The "glory"
Greek, "In reference to what, or what manner of time." lK/ia( expresses the time absolutely: what was to be the era of Jlessiah's coming; " ivliat manner of li)ne wliat events and features should characterize the lime of Ilia coming. The "or" implies that some of the prophets, if they could not as individuals discover the exact ti7ne, searched into its characteristic features and events. Tlie Greek for "time" is the season, the epoch, the fit lime in God's purposes. Spirit of flirlst . . . in tlieiu—(Acts Hi.
7, in oldest AISS., " the Spirit ol Jesus ;" Revelation 1!). 10.) So Justin Maktyr says, "Jesus was He who appeared and communed with Moses, Abraham, and the other patriarchs." Clemens Alexanukinus calls Him "the Prophet of prophets, and Lord of all the prophetical spirit." did signify—" did give intimation." of— Greek, "the sufterers (appointed) lui/o Clirist," or /orc/oW in regard to Christ. " Christ " the anointed Mediator who.se sufferings are the price of our "salvation " {v. 1), 10), and who is the channel of " the grace that should come unto you." tlie glory— Gj-ee/c, "glories," uiz., of His resurrection, of His ascension, of His judgment and coming kingdom, the necessary consequence of the sufl'eriiigs. tlial sliould follow—Greek, "after these (sufferings)," ch. 8. 5. 1. Since " the Spirit of Christ " is the Spirit of God, Christ is God. It is only because the Son of God was to becom(> our Christ that He manifested Himself and the Father tlirough Ilim in the Old Testament, and by the Holy Spirit, eternally proceeding from the Father and Himself, spake is partly in present possession, througli the presence of Christ, " the Lord of glory," in tliesoul; partly in assured anticipation. "The Christian's jo.i/ is bound up with love to Jesus: its ground is faith; it is not therelore either self-seeking or sell-sultieient." [SteiGKU.J 0. Keceiving —in sure antici))atiou ; " the end of your faith," i.e., its crowning consummation, finally-completed "salvation" (Peter here coutirms Paul's teaching as lo justification by ill the prophets, la. Not only was the future revealed to them, but this also, that these revelations of the future were given them not for themselves, but for our good in Gospel times. This, so far from disheartening, only quickened them in unseltishl.v testifying in the Spirit fur Ihe partial good of their own generation (only of believers), and for the full benefit of posterity. Contrast in Gospel times. Revelation 22. 10. Not that their prophecies were unattended with spiritual instruction as lo the Redeemer to their own generation, hut the lull light was not to be given till Messiah should come; it was well that they should have this" revealed'' lo them, lesi they should be disheartened in not clearly discovering with all their inquiry and search the full particulars of the coming "salvation." To Daniel (Daniel 9.25,26) the "lime" was revealed. Oi(rjniniense privileges are thus brought forth faith): also receiving 'rtotu the title to it and llie tirst-fruits of it. In the next verse id. 10) the " salvation " is represented 0,6 already present, whereas "the prophets" had it not as yet present. It must, therefore, in this verse, refer to tlie present: Deliverance now from a stale of uratit: believers even now "receive salvation," though its full "revelation" is future, of . . . souls—Tlie imrao.ital soul was what was lost, so "salvation" primarily concerns the soul; tlie f/0(/.(/ shall sliare in redeinptioii hereafter; Ihe soul of the believer is saved already: an .additional proof that "receiving . . . .salvation" is here a thing present. 10. The magnitude of this "salvation" is proved by the earnestness with which "prophets" and even "angels" searched into it. pjven from the beginning of the world this salvation lias been testilied to by the Holy .Spirit, propliets—Though there is no Greek artib.v contrast with theirs, nolwitlistanding that tli. y had the great honour of Christ's Spirit speaking in them ; and this, as an incentive to still greater earnestness on our part than even they manifested (t>. 18, itc). us — Tlie oldest MSS. read "you," as in r. 10. This verse implies that we. Christians, may understand tlie pioplieeies b.v the Spirit's aid in their most important part,i'(2., so far as they have be en already fulfilled, with tiic Holy Uliost cle, yet English Version is right, " the prophets" geiierall.v (including all the Old Testament inspii-ed authors), as "the angels" similarly refer to tliem in general, inquired—^erseveringly : so the Greek. Much more is manifested to us llian by diligent inquiry and search the propliets attained. Still it is 'not said, they searched after it, tint "concerning " (so the Greek for "of") it. Tliey were already ci'itain of the redemplicni being about to come. They did not like us fully see, but they desired to see the one and the same Christ whom we fully see in s«'«it down—on Pentecost. The oldest Jlss. omit Greek preposition en, i. e., "in;" then translate, "hy." The Kvangelists speaking by the Hol.v Spirit were intallible witnesses. "The Spirit of Christ" was in llie prophets also (11. 11), but not iiianifestl.v, as in the case of the Christian Church and its first preachers, "siiNT down from heaven." How favoured are we in being miuisleri'd to, as to "salvation," by prophets and apostles aliki, the latter now announcing the same things as aciually fulspirit. "As Simeon .was an.\iousIy desiring previously, and tranquil in peace only when he lind se(>n Christ, so all the Old Tt slatnent saints saw Christ only hidden, and as it were absent—absent not in power and grace, but Inasmucli as He was not yet manifested in the flesh." [Calvin.] The prophets, as private individuals, had to reflect on tlie hidden and far-reaching senses ot their own filled wliiih the former foretold, wlilch lliinj;s— " the things now reported unto you" by Ihe evangelistic pi oplu cies; because their words, as proj>!iets, in their public function, were not so much tlieir own as lli(> Spirit's, speaking by and in them : thus Caiaphas. A si rlking testimony to Verbal inspiration; the words wlii<-h the inspired authors wrote are God's words ex|)ressliig the mind of the .Spirit, which the writers themselves sea relied Into, to liithom Ihe deep and precious im aning, oven as the believing readers did. "Searched " Implies that they had determinate ni.arks to go by In their search, llie grace that kIxiuUI <:ome unto you viz., the grace of the New Testament: an earnest of "the grace" of perfected "salvation " " to he brought at the (second) revelation of Christ." Old Testament believers also possessed the grjice of God; .they were children of God, but it was as children In their nonage, soas to be likeservants ; whereas we enjoy the full privileges of adult sons. 11. ivliut— 600 pi-ea< hers, " Christ's sulhu ings and the glory that sliould follow" ti'. 11, 12). nngtls—still higlier than "the prophets" (i;. 10). Augels do not an.v more than oursilves possess an INTUITIVE knowledge of redenipl ion. "To look into" in Greek is lit., to bend over so as to look dee/Uy intoaml see to the botloni of a thing. See note on s.inie word. James
1.2.'). As Ihe cherubim stood bending over llie mercyseat, the emblem of rodeniptlou, in the holiest place, so the angels intently gazi; upon and desire to fathom the depths of " the great mystery of godliness, (hid manifest In the fli'sh, jnstiiieil in the i>\ni \{, seen of angels." Their "ministry lo the heirs of .salvation" naturally disposes them to wish to penetiale this m.\stery as retlectlug such glory on the love, Justice, wisdom, and jiower ol their and our God aud Lord. They can know It ouiy
Ve are Exhorted to be Sober, 1 PETEE I. and Hopeful for the Grace of Christ.
::iiough its manifestation in the Cnurch, as tliey personally lias-e not llie direct share in it that we have. "Angels have only llie contrast between good and evil, without offspring indicate similarity to the Father." [AuGUaTINB.] conversation—deportment, course of life: one's way of going about, as distinguislied from one's internal nature, to which it must outwardly correspond. ChrLstians are already holy unto God by consecration; they must be so also in their outward walk and behaviour in all respects. The outward must correspond to the inward man. 16. Scripture Is the true source of all authority in questions of doctrine and practice. Be ye . . . for 1 aiu —It is me ye have to do with. Ye are mine. Therefore abstain from Gentile pollutions. We are loo prone to have respect unto men. [Calvin.] As I am the fountain of holiness, being holy in my essence, be ye therefore zealous to be partakers of holiness, tliat ye may be as I also am. [Didvmus.] God is essentially holy: the creature is holy in so far as it is sanctified by God. God, in giving the command, is wiiling to give also the power to obey it, viz., through the sanctifying of the Spirit (v. 2). 17. it—i.e., "seeing that ye call on," for all the regenerate pray as children of God, "Our Father who art in heaven." the Father—rather, "Call upon Father Him wlio without acceptance of persons (Acts 10. llie power of conversion from sin to righteousness : witnessing such conversion in the Church, they long to penetrate the knowledge of the means whereby it is brought about." [HOFMAN in Alford.] 13. Wlierefore—Seeing that the prophets ministered unto you in these liigh Gospel privileges whicli they did not themselves fully share
In, though "searching" into them, and seeing that even %r.;els "desire to looli into" them, Iiow earnest you ought to be and watchful in respect to them ! gird up . . . loins —referring to Clirist's own words, Luke 12. 35; an image taken from the way in which the Israelites ate the passover with the loose outer robe girded up about the waist with a girdle, as ready for a journey. Workmen, pilgrims, runners, wrestlers, and warriors (all of whom are types of the Christians), so gird themselves up, both to shorten the garment so as not to impede motion, and to gild up the body itself so as to be braced for action. The believer is to have his mind (mental powers) collected and always ready for Christ's coming. "Gather in the strength of your spirit." [Hensdjr.] Sobriety, i. e., spiritual self-restraint, lestone be overcome by the allurements of the world and of sense, and patient hopeful waiting for Christ's revelation, are the true ways of "girding up the loins of the mind." to the »jnd— rather, " perfectly," so that there may be nothing deficient in your hope, no casting away of your confidence. Still, there may be an allusion to the "end" mentioned v. 9. Hope so perfectly (Oree/c leleios) as to reach unto the end (telos) of your faith and hope, viz., "the grace that is being brought unto you in (so the Greek)the revelatiim of Christ." As grace shall then be perfected, so you ought to hope perfectly. "Hope"
?,i ; Romans 2. II ; James 2. 1, not accepting the Jew above the Gentile, 2 Chronicles 19. 7; Luke 20. 21; properly .said of ajudge not biassed in judgment by respect of persons) judgeth," &c. The Father Judgelh by His Son, His Uepresentative, exercising His delegated authority (John 5.
2'2). This marks the harmonious and complete unity of the Trinity, work—Each man's ivork is one complete whole, whether good or bad. The particular works of each are manifestations of the general character of liis life-work, whether it was of faith and love whereby alone we can please God and escape condemnation, pass Greek, "conduct yourselves during." sojoiiniing—the outward state of the Jews in their dispersion is an emblem of the sojoumer-like state of all believers )H tills world, away from our true Fatherland, fear—re v-erontial, not slavish. He who is your Father, is also your Judge—a thought which may well inspire reverential fear. Theophylact observes, A double fear is mentioned in Scripture: (I.) elementary, causing one to become serious; (2.)per/ec«i)e.- the latter is here the in^)tive by which Peter urges them as sons of God to be obedient. Fear is not here opposed to assurance, but to carnal security : fear producing vigilant caution lest we otfend God and backslide. "Fear and hope flow from the same fountain : fear prevents us from falling away from hope." [Benqel.] Though love has no fear in it, yet in our present state of imperfect love, it needs to have fear going ALONG WITH it as a subordinate principle. This fear drowns all other fears. The believer fears God, and so has none else to fear. Not to fear God is the greatest baseness and lollj'. The martyrs' more than mere humsjn courage flowed from this. 18. Another motive to reve ential, vigilant fear (v. 17) of displeasing God, the considt ration of the costljprice of our redemption from sin. Observe, is repeated from v. A. The two appeirances are but different stages of the one great revelation of Christ, comprising the New Testament from the beginning to the end. 14. From sobriety of spirit and endurance of hope he passes to obedience, holiness, and reverential fear. As Marking their present actual character as "born again" (v. 3, 22). obedient Greek, "children of obedience:" children to whom obedience is their chaiacteristic and ruling nature, as a child is of the same nature as the mother and father. Contrast Ephesians 5. 6, "the children of disobedience." Cf. v. 17, "obeying the Father" whose " children" ye are. Having the obedience of /at<A (cf. ». 22) and so of practice (cf. v. 16, 18). "Faith is the highest obedience, because discharged to the highest command." [IjUTHer.] fas Uionlng—The outward fashion (Oreek schema) is fleeting, and merely on the surface. The " form," or conformation in the New Testament, is Bomethiug deeper and more perfect and essential, the former lusts in— wliicli were characteristic of your state of ignorance of God: true of both Jews and Gentiles. The sanctilication is first described negatively (v. H, " not feshioning yourselves," &c. ; the putting off the old man, even in the outward fashion, as well as in the inward conformation), then positively (v. 15, putting on tlie new man, it is we who are bought by the blood of Christ, not heaven. The blood of Christ is not in Scrii)ture said to buy heaven for us: heaven is the "inheritance" (v. i) given to us as sons, by the promise of God. corruptible —Cf. u. 7, "gold that perisheth," 23. silver and j;old— Greek, "or." Cf. Peter's own words. Acts 3. G: an undesigned coincidence, redeemed—Gold and silver being liable to corruption themselves, can tree no one from spiritual and bodily death ; they are therefore of too lli'tle value. Contrast v. 19, Christ's "precious blood." The Israelites were ransomed with half a shekel each, which went towards purchasing the iamb for the dat:y saci illce (Exodus 30.12-16; cf. Numbers 3. H-51). But the Lamb who redeems the spiritual Israelites does so "without money or price." Devoted by sin to the justice of God, the Church of the flrst-born is redeemed from sin and the curse with Christ's precious blood (Matthew 20. "28; 1 Timothy 2. 6; Titus 2. H; Revelation 5. 9). In all theso passages there is the idea of substitution, the giving of one for another by way of a ransom or equivalent. Man l8 "sold under sin" as a slave; shut up under conaeuinatiou and the curse. The ransom was, therefore, paid t« cf. Ephesians 4. 22, 24). "Lusts" flow from the original birth-sin (inherited from our first parents, who by selficilled desire brought sin into the world), the lust which, ever since man has been alienated from God, seeks to fill up with eartlily things the emptiness of his being; the manifold forms which the mother-lust assumes are called in the plural lusts. In the regenerate, as far as the new man is concerned, which constitutes his truest self, "sin" no longer exists; but in the flesh or old man it does. Hence arises the conflict, uninterruptedly maintained through life, wherein the new man in the main prevails, and at last completely. But the natural man knows only the combat of his lusts with one anotluu-, or witli the I'lw, without power to conquer them. 15. Lit., "But (rather) after the pattern of Him who hath called you (whose characteristic is that He Is) holy, be (Greek, be- <K»»>;) ye yourselves also holy." God is our grand model. Ood's calling is a frequently-urged motive in Peter's Episties. Every one that begets, begets an offspring re Mmbliug himself. [Kpipbanius.] "Let the acts of the We are Eedeeyncd with the Blood of Clirist, 1 PETER I. more Precious than Siiver mid Gold. joined as together forming one truth ; where rrpei Uance is, there /«i^/t Is; when one knows (jod the Father spiritually, then he must know the Son by whom alone we can come to the Father. In Christ we have life : if we have not the doctrine of Christ, we have not (Jod. The only living way to God is tlirougli Christ and His sacrithe righteously-incensed Judge, and was accepted as a vicarious salisfaction for our sin by God, iiiasinuf h as it was Kis own love as well as righteousness which appointed it. An Israelite sold as a bond-servant for debt might be redeemed by one of his bretlireii. As, Therefore, we could not redeem ourselves, Christ assumed our nature in order to become our nearestof kin and brotiier, and so our God or Redeemer. Holiness is tlie natural fice, that raised him—The raising of Jesus l)y God la the special ground of our "believing:" (1.) because by it God declared openly His acceptance of Him as our righteous sul>stitute; (2.) because by it and His gloritication He received power, viz., the Holy Spirit, to impart to His elect "faith :" the same power enalding us to believe as raised Hii;! from the dead. Our failh must not only be in Christ, but by and through Christ. "Since in Christ's resurrection and consequent dominion our safety is grounded, there 'faith' and ' hope' find their stay." [Calvin.] tliat your faitli and hope might be In God—the object and elfect of God's raising Christ. He states what was the actual result aud fact, not an exhortation, except indirectly. "Vour faith flows from His restn-reetion ; your hope from God's having "given Him glory" (cf. v. 11, "glofruit of redemption "from our vain conversation;" for He 6^ whom we ai'e redeemed is also He for wliom we ixre redeemed. "Without the righteous abolition of the curse, either there could be found no deliverance, or, what is impossible, the grace and righteousness of God must have come in collision" [Steigek]; but now, Christ having borne the curse of our sin, frees from it tliose who are made God's cliildrea by His Spirit. va Jis—selt-ileceiving, unreal, an<i unprofitable: promising good wliich it does not perform. Cf. as to the Gentiles, Acts U. 15; Romans 1.21; Ephesians i. 17; as to human philosophers, 1 Corinthians 3. 20 ; as to the disobedient Jews, Jeremiah
4. 14. conversation—course of life. To know what our Bin is we must know what it cost, received by tradition from your fathers—The Jews' traditions. " Huniau piety is a vain blasphemy, and the greatest sin that a man can commit" [L.UTHER]. There is only one Father to be imitated, v. 17; cf. JIatthew 23. 9, tlie same antitheries"). Remember God's having raised and glorified .Tesus as the anchor of your faith and hope in God, and so keep alive these graces. Apart from Christ we could have only feared, not believed and hoped in God. Cf. v. 3, 7-9, 13, on hope in connection witli faith : lore is introduced in i'. 22. sis. [Bengel.] 19. precious—of inestimable value. Tlie Greek order is, "W'itli precious blood, as of a lamb without blemish (in itself) and without spot (contracted by con-
2r4. purified . . . in obeying tlie truth Greek, "in your (or tlie) obedience of (i. e., to) the trutli" (the Gospel way of salvation), i. e., in the fact of your believing. Faitli jHiri ties the heart .as giving it tlie only pure motive, love to God (Acts 15. 9; Romans 1. 5, "obedience to the faith"), through tlie Spirit—Omitted in the oldest MSS. The Holy Spirit is the purifier by bestowing the obedience of faith (v. 2; 1 Corinthians 12. 3). unto with a view to: the proper result of the purifying of your hearts by faith. "For what end must we lead a chaste life'? That we may thereby be saved? No: but for this, that we may serve our neighbour.'' [Luthku.] unfeigned-Ch. 2. 1,2, "laying aside . . . hypocrisies . , , sincere.'' love of the brethren— I. e., of Christians, Urotlui'ly lore is distinct from common love. " The Christian loves primarily tliose In Christ; secondarily, all who miglit he in Christ, viz., tact with others), [even the blood] of Christ." Though very man, He remained pure in Himself (" without blemish"), and uninfected hy any impression of sin from ivithoul ("without spot"), which would have unfitted Him for being our atoning Redeemer: so the passover lamb, and everj' sacriflcial victim ; so too, the Churcli, the Bride, by her union witli Him. As Israel's redemption from Egypt required the blood of the paschal lamb, so our redemption from sin and the cui-se required the blood of Christ; "foreordained" (t>. 20) from eternity, as the passover lamb was taken upon the tenth day of the month, ao. God's eternal foreordination of Christ's redeeming sacrifice, and completion of it in these last times for us, are an additional obligation on us to our maintaining a holy walk, considering how great things have been thus done for us. Peter's language in the liistory corresponds with this here: au undesigned coincidence and mark of genuineness. Redemption was no afterthought, or remedy of an unforeseen evil, devised at the time of its arising. God's foreordaining of the Redeemer refutes the slander that, on the Christian theory, tliere is a period of 4000 years of nothing but an incensed God. God chose lis in Christ before the foundation of the world. manifest—in His Incarnation in the fulness of the time. He existed from eternity before He was manifested, in these last times— 1 Corinthians 10. 11, "the ends of all men, as Christ as man died for all, and as he hopef that they, too, may become his Christian hrelhren." [Steigek.] Bengel. remarks that as here, so in 2 Peter 1.
5-7, "brotherly love" is preceded by the purifying graces, "faith, knowledge, and godliness," Ac. I,ove to the bretliren is the evidence of our regeneration and justification by faith, love one anotlier—When the purifying by faith into love of the bretliren has formed the liabil, then the act follows, so tliat the " love" is at once habit and act. with a pure heart—The oldest 5ISS. read, "(love) from the heart." fervently— Crj-ep/c, " intensely :" witli all the powers on the stretch (ch. 4. 8). "Instantly" (.\c!s 2(1. 7).
'Z'i. Chrislian brotherhood dows from our new birlh of an imperishable seed, the abiding word of God. This is the consideration urged here to lead us to exercise brotlivrlj/ tlie world." This last dispensation, made up of " times" marked by great changes, but still retaining a general unity, stretches from Christ's ascension to His coming to judgment, ai. by him—(;f. " the yVnV/i which love. As natural relationship gives rise to natural att'ection, so spiritual relationship gives rise to spiri tual, and therclbre abiding love, even as the seed from which It springs is abiding, not transitory as earthly iliins. of Is by Him," Acts 3. 16. Throngli Christ: His Spirit, obtained for us in His resurrection and ascension, enabling us to believe. This verse excludes all who do not " by Him believe in God," and includes all of every age and clime that do. Lit., "are believers in God." Tobelicvc I'S (.Greek cis) God expresses an internal trust: "by believing to love God, going into Him, and cli-aving. . . of . . . by—"Tlu word of (Jod" is not tlie iiiatei'ial of the spiritual new birth, but its mean or medium. By means of the word the man receives the Incorruptlblo seed of the Holy Spirit, and so Ijecomes one " born again :" John 3.3-5, "Born of wafer and the Spirit:" where Ihero being but one Greek article to the two nouns, rtc close connection of the sign and the grace, or new birth signito Him, Incorporated Into His memljcrs. liy tliis laidi the ungodly is justified, so that Uiencefurlh faith itself begins to work liy love." [P. Lomhaku.] To believe on (Greek cjii, or dative case) God, expresses the conddeiioe, whicli grounds Itself on God, reposing on Him. "Faith IN (Greek en) His Idood" (Romans 3. 2.')) implies that fied, is implied. The loord is the remote and anterior instrument; baptis7n, tlie proximate and sacramentaL Instrument. The word is the iiislrumeiit in iclatioii to tlie individual; baplism, in relation to llie Cliurch as a society (James 1. 18). We are born again of the Spirii, yel not without the use of means, lait by the word of (iod. The word is not llie hegeuliig principle llself, but i-nly that by which It works: the veliicle of the my.slerlous germinating powei. [ \ j.koui).] which livetit nud nbldeth for ever— It is because the Spirit of liod no- Ills l)lood is the element in which faith has its proper and abiding place. Cf. with this verse, Acts 20. 21, " Repentance toward (Greek eis, 'into,' turning towards and going into) God and faith toward (Greek eiii, 'into') Christ:" where, as there is but one art Udo to both 'repentance" and "faith," the two are inseparably 60a Dehortalion against the Breach of Cliarlty. 1 PETER II. We are to Desire the Sincere Milk of the Word. companies it that the word carries in it tlie germ of life. Tney wlio are so born again live and abide for evei; in contrast to those wlio sow to the flesh. "Tlie Gospel bears Incorruptible fruits, not dead works, because it is itself Incorruptible." [Bengel.] Tlie word is an eternal Divine power. For though the voice or speech vanishes, there still remains the kernel, the truth comprehended tn the voice. This sinks into the heart ancys living; yea. against love. Out of malice springs guile; out ol guile, hypoa-isies (pretending to be what we are not, and not showing what we really are; the opposite of "love unfeigned," and "without dissimulation"); out of hypocrisies, envies of those to whom we think ourselves obliged to play the hypocrite; out of envies, evil-speaking, malicious, envious detraction of others. Guile is the permanent disposition ; hypocrisies the acts flowing from it. The guileless knows no envy. Cf. v. 2, " sincere," Greek, " guileless." "ilfa Jice delights in another's hurt; eni'jpinesat another's good; guile imparts duplicity to the heart; hypocrisy (flattery) imparts duplicity to the tongue; evil-speakings wound the character of another." [Augustine.] 3. newhorn babes—altogether without " guile" («. 1). As long as we are here we are "babes," in a specially tender relation to God (Isaiah 40.11). The childlike spirit is indispensable if we would enter heaven. "Milk" is here not elementary truths in contradistinction to more advanced Christian truths, as in 1 Corinthians 3.2; Hebrews 5. 12, 13; but in contrast to "guile, hypocrisies," &c. (v. 1); the simplicity of Christian doctrine in general to the childlike spirit. The same "word of grace" which is the instrument in regeneration, is the instrument also oI buildiyig up. "The mother of the child is also its natural nurse." [.Steiger.] The babe, instead of clieniically analyzing, instinctively desires and feeds on the milk; so our part
It Is God Himself. So God to Moses, Exodus i. 12, "I will be with thy mouth." [Luther.] The life is in God, yet It is communicated to us through the word. "The Gospel Bhall never cease, though its ministry shall." [Calov.] The abiding resm-reciion glory is always connected with our regeneration by the Spirit. Regeneration beginning with renewing man's soul at the resurrection, passes on to the body, then to the whole world of nature. 34. Scripture proof that the word of God lives for ever, in contrast to man's natural frailty. If ye were born again of flesh, corruptible seed, ye must also perisli again as the grass; but now that from which you have derived life remains eternally, and so also will render you eternal, fleshman in his mere earthly nature, as—Omitted in some of the oldest M.SS. of man—The oldest MSS. read, "of it" (i.e., of the flesh). "The glory" is the wisdom, Btrength, riclies, learning, honour, beauty,art, virtue,and righteousness of the natural man (expressed by "flesh"), which all are transitory (Joiin 3. 6), not of man (as Engis not self-sufficient rationalizing and questioning, but simply receiving the truth in the love of it (Matthew 11. lish Version reads) absolutely, for the glory of man, in his true ideal realized in the believer, is eternal, witliereth — Cfreefc aorist: lit., "withered," i. e., is withered as a thing of the past. So also the Greek for "falleth" is "fell away," i. e., is fallen away: it no sooner is than it is gone, thereof—Omitted in the best MSS. and versions. "The grass" is the fiesh: "the flower" its glory. 35. (Psalm 119.
2o). desire— Greek. " have a yearning desire for," or " longing after," a natural impulse to the regenerate, "for as no one needs to teach new-born babes what food to take, knowing instinctively that a table is provided foithem in their mother's breast," so the believer of himself thirsts after the word of God (Psalm 119). Cf. Tatins' langui>,ge as to Achilles, of the word—Not as Alfohd, "spiritual," nor "reasonable," as English Version in Romans 12. 1. The Greek logos in Scripture is not used of the reason, or mind, but of the word; the preceding context requires that theword should be meant here; theadjective logikos follows the meaning of the noun logos," woriX." James 1.21, "Lay apart all filthiness, iS:c.,and receive with meekness the engrafted word," is exactly i>ara!lel, .inj. confirms English Version here, sincere Greek, "guileless." Cf. V. 1, " laying aside guile." Ireneus says of heretics, They mix chalk witli the milk. The article "the," implies that besides the well-known pure milk, tlie Gospel, there is no other pure, unadulterated doctrine; it alone can make us guileless (v. 1). grow—The oldest JISS. and versions read, "grow unto salvation." Being born again unto salvation, we are also to grow unto salvation. The end to which growth leads is perfected salvation. "Growth is the measure of the fulness of that, not only rescue from destruction, but positive blessedness, which 89.) this Is tJie word . . . preached iiitto yo«—That is eternal which is born of incorruptible seed {v. 24): but ye have received thfe incorruptible seed, the word (v. 25); therefore ye are born for eternity, and so are bound now to live for eternity (v. 22, 23). Ye have not far to look for the word; it is among you, even the Joyful Gospel message which we preach. Doubt not tliat the Gospel preached to j/ou by our brother Paul, and which ye have embraced, is the eternal truth. Thus the otiencss of Paul and Peter's creed appears. See my Introduction, showing Peter addresses some of the same churches as Paul laboured among and wrote to.
CHAPTER II.
Ver. 1-25. Exhortations: To guileless feeding on the word by the sense of their privileges as new-born babes, living stones in the spiritual temple built on Christ the chief corner-stone, and royal priests, in contrast to their former state: also to abstinence from fleshly lusts, and to walk worthily in all relations of life, so that the world without which opposes them maybe constrained to glorify God In seeing their good works. Christ, the grand pattern to follow in patience under suffering for well-doing. 1. laying aside—once for all: so the Greek aorist expresses, as a garment put off. The exhortation applies to Christians alone, for in none else is the new nature existing which, as "the inward man" (Ephesians 3.
Is implied in salvatioti." [Alford.] thereby Greek, " lit
It ;" fed on it ; in its strength (Acts 11. 11). " The word is to be desired with appetite as the cause of life, to be swallowed in the hearing, to be chewed as cud is by rumination with the understanding, and to be digested by faith." [Tertullian.] 3. Peter alludes to Psalm 34. S, The first taites of God's goodness are afterwards followed by fuller and happier experiences. A taste whets tho appetite. [Bengel.] gracious — &VeeA:, "good," benignant, kind; as God is revealed to us in Christ, " the Lord"
18), can cast ofT the old as an outward thing, so that the Christian, through the continual renewal of his inward man, can also exhibit himself externally as a new man. But to unbelievers the demand Is addressed, that inwardly, in regard to the nous (mind), they must become changed, meto-noets Wiaf (re-pen<). [Steiger.] The "therefore" resumes the exhortation begun in ch. 1. 22. Seeing that ye are born again of an Incorruptible seed, be not again entangled in evil, which "has no substantial being, but is an acting In contrariety to the being formed In us." [Theophylact.] " Malice," &c., are utterly inconsistent with the "love of the brethren," unto which ye liave "purified your souls" (ch. 1. 22<. The vices here are those which olfend against tne brotherly love Inculcated above. Each succeeding one springs out of that which Immediately precedes, so as to form a genealogy of the sins (v. i), we who are born again ought so to be good and kind to the brethren (ch. 1. 22). "Whosoever has not tasted the word to him it is not sweet; it has not reached the heart; but to them who have experienced it, who with the heart believe, 'Christ has been .sent for me and is become my own; my miseries are His, and His life mine,' it tastes sweet." [Luther.] 4. coming drawirig near (itnme Greek as here, Hebrews 10. 22) by faith continually; present tense : not having come once for all at conversioji. stone —Peter (i. e., a stone, named so by Christ) desires tliat all similarly should be living stones built on CiiRrsT, thk TRUE foundation-stone; cf. his speech in .\cls ). 11 An undesigned coincidence and mark of genuintness. The Spirit foreseeing the Romanist perversion of Matthew 16.
18 (cf. 16, "Son of the Living God," which coincides with 503
Christ the Foundation-stont 1 PETER II. whereon we are Built. his language here, " the living stone"), presciently makes tians he goes back to Christ ps tnt sole source ot it. 6> Wliereforc also—Tlie oldest MSS. read, " Because that." The slalemeiit aluive is so "because it is contained iu Scripture." Behold—Calling attention to the glorious announcement of His eternal counsel, elect—So also believers (i'. 9, "chosen," Greek, " etect generation"), precioHs—In Hebrew, Isaiali 28.16, "a corner-stone of preciousness." S^^e all my yote there. So iu v.7, Christ i8 said to be, to believers, "precious," Greek, " pkeciousNESS." confounded — Same Greek as in Romans 9. 33 (Peter here as elsewhere confirming Paul's teaching. See Introduction, also Romans 10. 11), "ashamed." In Isaiah
Peter himself to refute it. He herein contirins Pavil's teaching. Omit tlie unto of English Version. Christ is positively termt-d the "living stone;" iii'irtsr, as leaving life in Himself from the beginning, and as raised from the dead to live evermore (Revelation 1. 18) after His rejection Dy men, and so the source of life to us. Like no earthly rocA;, He lives and gives life. Cf. 1 Corintliians 10. 4, and the type, Exodus 17. 6; Numbers 20. 11. disallowed— rejected, reprobated; referred to also by Christ Himself: also by Paul ; cf. the kindred prophecies, Isaiah 8. U ; Luke
2. 3-1. chosen of GoA— lit., " with (or in the presence and judgment of) Gou elect," or chosen out (v. 6). Many are
28. 16, " make haste," i.e., flee in sudden panic, covered with the shame of confounded liopes. 7. Application of the Scripture just quoted first to the believer, then to the unbeliever. On the opposite etl'ects of the same Gospel on dil Terent classes, cf. John 9.39; 2 Corinthians 2. 15, 16. precious Greek, "the preciousness" 6). To you believers belongs the preciousness of Christ just mentioned, disobedient—to the faith, and so disobedient in practice, the stone wlitch, &c., liead of . . . corner—(Psalm 118. alienated from the Gospel, because it is not everywhere in favour, but is on the contrary rejected by most men. Peter answers that, though rejected by men, Christ is peculiarly the stone of salvation honoured by God, first
BO designated by Jacob in his deathbed prophecy. 5. Ye also, as lively stones—partaking of the name and life which is in " the living stone" (v.i.\l Corinthians 3. 11). Many names which belong to Christ in the singular are assigned to Christians in the plural. He is "the Son," "High Priest," "King," "Lamb;" they, "sons," "priests," "kings," "sheep," "lambs." So the Shulamite called from Solomon. [Bengel.] arc bnllt wp— Greek, "are being built up," as in Ephesians 2. 22. Not as Alforp, "Be ye built up." Peter grounds his exhortations, t'. 2, 22). Those who rejected the Stone were all the while in spite of themselves unconsciously contributing to its becoming Head of the corner. The same magnet has two poles, the one repulsive, the other attractive; so the Gospel lias opposite efi'ects on believers and unbelievers respectively. 8. atone of stumbling, &c.—Quoted from Isaiah 8. 14. Not merely they stumbled, in that their prejudices were ofi'ended ; but their stumbling implies the judicial punishment of their reception of Messiah: they hurt themselves in slunibiing over the corner-stone, as "stu able" means in Jciemiah 13. 10; Daniel 11. 19. at the wori<—rather join "iniiig disoiiedient to the word :" so ch.J.l; 4.17. •vvliereunio— to penal stuinbting ; to the judicial punishment of their unbelief. See above, also— an additional thought; God's ordination; not that God ordains or appoints them to sin, but they are given up to "the fruit of their own ways" according to the eternal counsel of God. The moral ordering of tlie world is altogether of God. God appoints ttie ungodly to be given up unto sin, ixnd IX reprobate mind and its necessary penalty. "Were appointed," Greek, "set," answers to "/ lay," Greek, "set," v. 0. God, in the active, is said to appoint Christ and the elect [directlyj. Unbelievers, in tlie passive, are said to he ai>poinlcd [God acting less directly la
11, &e., on their conscious sense of their high privileges as living stones in the course of being built up into a si Jiritu(d house (/. e., "the habitation of the Spirit"), pricslliood— Christians are at once the spiritual ^empeand ihe 2>riests of the temple: There are two Greek words for "temple;" hieron {the sacred place), the whole building, including the courts wherein the sacrifice iwas killed; and iiaos {the dwelling, viz., of God), the inner shrine wherein God peculiarly manifested Himself, and where, in the holiest place, the blood of the slain sacrifice was presented before Him. All l)elievfrs alike, and not merely ministers, are now the dvvelling of God (and are called the naos Greek, not the hieron) hik\ priests unto God (Revelation 1.0). The minister is not, like the .Jewish priest (Gree/c /n'ercH*), admitted nearer to God than the people, but merely for order's Kake leads tlie spiritual services of the people. Priest is the abbreviation of presbyter in the Church of England Prayer Book, not corresponding to the Aaronic priest (hiercus, who offered literal sacrifices). Christ is tlie only literal hiereus-priest in the New Testament through whom alone we may always draw near to God. tlie appointment of the sinner's awlul coursej. [Benokl.] God ordains the wicked to punishment, not to crime. [J. Cappel.] "Appointed" or "set" (not here "FOREordaiiied")
Cf. V. 9, "a royal priesthood," i. e., a body of prieslrefers, not to the eternal counsel .so directly, as to the penal justice of God. Through the same Christ whom sinners rejected, they shall be rejected; unlike believers, they are by God appointed unto wrath as ki ttkI) for it. The lost shall lay all the blame of their ruin on their own sinkings, such as was Melchi.sedec. Tlie Spirit never, in New Testament, gives the name hicreus, or sacerdotal priest, to ministers of tlie Gospel, holy—consecrated to God. spiritual sacrlflceg—not the literal one of the muss, as the Romish self-styled disciples of Peter teach. ful perversity, noton God's decree; the saved shall ascribe all the merit of their salvation to God's electing love and grace. 9. Contrast in the privileges and destinies of believers. C!f. the similar contrast with the preceding context, chosen—"elect" of God, even as Christ your Ixird
Ct. Isaiah 5fi. 7, which cf. with " acceptable to God" here : 19.
21; Psalm 4.5; 50.14; 51.17,19; Hosea 14.2; Philippians 4. la. "Among spiritual sacrifices the first phUHi lielongs to the general oblation of ourselves. For never Cim we oiler anything to God until we have offered ourselves [2 Corinthians 8. 51 In sacrifice to Him. There follow afterwards prayers, giving of thanks, alms-deeds, and all exercises of ))iely" (Cai>vin.J Clirlstlan houses of worship are never is. generation— Implying the unity of spiritual origin and kindred of believers as a class distinct from the world, royal—kingly. Believers, like Christ, the antitypical Melchlsedec, are at once kings and priests. Israel, in a spiritual sense, was designed to be the same among the nations of the earth. The full realization on earth of <;allKd temples, because thetemptewasa phice tor sacrifice, Wlilch lias no place in the Christian dispensation; tlie Christian temple is the congregation of spiritual worshippers. The synagogue (where reading of .Scripture and jiraycr constituted the worship) was the mo<lel of the (Jhrlsllan house of worship (cf. JMote, .James 2.2, Greek, "synagogue;" Acts 15.21). Our sacrifices are those of prayi r, praise, and self-denj'lng services in the cause of Christ (V. 9, end), by Jeaus Chrliit—as our medial ing High Priest before God. Connect these words with "ofl'er up." Christ is both jirecions Himself and makes us aerepted. [Bknoki,.) As the temple, so also the pi-iesltiood, Is huilt on Christ (v. 4, 5). [ISkza.] Imperfect as an; our services, we all! not wllli unbelieving timidity, wlihdi Is close akin to refined self-righteousness, to doubt their acceptance THKOUOH tlHKiHT. After extolling the dignity of cin ih504 this, both to the literal and the spiritual Israel, Is as yet future, holy nation — antltyplcal to Israel, peculiar people lit., "a people for an acquisition," i. e., whom God chose to he peculiarly His: Acts 20. 28, " purchased," lit., acquired. God's "peculiar treasure'" above others. sho\r forth—/)i(6/tA7t abroad. Not their oufn praises but IJin, They have no reason to magnify theii Lselves above others for once they had been in the same darkness, and only throtigli God's grace had liecii brought to llie light wliicll they must heiuv'lDrl h .s/ioic forth to olticrs. pi-alaes Grecit, "virtues," " excidlenclcs :" His glory, wiccc,;/ (r. lU), goodness ( Greek, v. 3 ; Numbers 14. 17, Is ; Isaiah 03. 7). The saiuw ti'rm is applied to believers, 2 I'eterl. 5. of hliii « ho hutli called you—(2 Peter 1, 3.) out of dnrknes*- uf
1 PETER II.
We are to be Obedient to Mayvttrata.
Eihortnlion to Abstaiii from Fleshly Lusls, iieathpti and even Jewish Ignorance, error, sin, and misery, and so out of the dominion of the prince ul darlcness. iiiarvellons—Peter still has in mind Psalm 118. 23. lig;ht —It is called "His," i. e., God's. Only the (spiritual) lig Jit tion:" as opposed to their "ignorance " (v. 15) of the true character of Cliristians and Christianity, byjudging on mere hearsay. The same Greek verh occurs in a sim'ilar sense in ch. 3. 2. " Other men narrowly look at (so the Greek lmplies)theactionsof therighteous." [Bengel.] TertulLIAN contrasts the early Christians and the heathen: These delighted in the bloody gladiatorial spectacles of the amphitheatre, whereas a Christian was excommunicated if he went to it at all. No Christian was found in prison for crime, but only for the faith. The heathen excluded slaves from someof their religious services, whereas Christians had some of their presbyters of the class of slaves. Slavery silantly and gradually disappeared by the power of the Christian law of love, "Whatsoever ye would that men should do to you, do ye even so to them." When the pagans deserted their nearest relatives in a plague. Christians ministered to the sick and dying. When the Gentiles left their dead nnburied after a battle, and cast their wounded into the streets, the disciples hastened to relieve the suffering, glorify—forming a high estimate of the God whom Christians worship, from the exemplary conduct of Christians themselves. We must do good, not with a view to our own glory, but to the glory of God. the day of visitation— of God's grace; when God shall visit them in mercy. 13. every ordinance of man — "every human institution'' [Alford], lit., " every human creation." For though of divine appointment, yet in the mode of nomination and in tlie exercise of their authority, earthly governors are but human institutions, being of »ien, and in relation to men. The apostle speaks as one raised above all human things. But lest they should think themselves so ennobled by faith as to be raised above subordination to human authorities, he tells them to submit themselves for the sake of Christ, who desires you to be subject, and who once was subject to earthly rulers Himself, though having all things subject to Him, and whose honour is at stake in you as His earthly representatives. Cf. Romans 13. 5, " Be subject for conscience' salte." king—the Roman emperor was "supreme" in the Roman provinces to which this Epistle was addressed. The. Jewish zealots refused obedience. The distinction between "the king as supreme," and "governors sent by him," implies that " if tlie king command one thing, and the subordinate magistrate another, we ought rather to obey the superior." [Augttstine in Grotius.] Scripture prescribes nothing upon the form of government, but simply subjects Christians to that everywhere subsisting, without entering into the question of the right of the rulers (thus the Roman emperors had by force seized supreme authority, and Rome liad, by unjustifiable means, made herself mistress of Asia), because the de facto governors have not been made by chance, but by the providence of God. 14. govcniors—subordinate to the emperor, "sent," or delegated b.y Cresar to preside over the provinces, for the punishment—No tyranny ever has benn so unprincipled as that some appearance of equity was not maintained in it; however corrupt a government be, God never suffers It to be so much so as not to be better than anarchy. [Calvin.] Altliough bad kings often oppress the good, yet that is scarcely ever done by public authority (and it is of what is done by public authority that Peter speaks), save under the mask of right. Tyranny harasses many, but anarchy overwhelms tlie whole state. [Hornbius.] The only justifiable exception
Is created by God, not darkness. In Isaiah 45. 7, it is physical darkness and evil, not moral, that God is said to create the punishment of sin, not sin Itself. P(^ter, with characteristic boldness, brands as darkness what all the world calls light; reason, without the Holy Spirit, in spite of its vaunted power. Is spiritual darkness. " It cannot apprehend what faith is: there it is stark blind ; it gropes as one that is without eyesight, stumbling from one thing to another, and knows not what it does." [Lttther.] 10. Adapted from Hosea 1. 9, 10; 2. 23. Peter plainly confirms Paul, who quotes the passage as implying tlie call of the Gentiles to become spiritually that which Israel had been literally, "the people of God." Primarily, the prophecy refers to literal Israel, hereafter to be fully that which in their best days they were only partially, God's people, not obtained mercy lit., "who were men not compassionated." Implying that it was God's pare mercy, not their merits, which made the blessed change in their state; a thought which ought to kindle their lively gratitude, to be shown with their life, as well as their lips. 11. As heretofore he exhorted them to walk worthily of their calling, in contradistinction to their own former walk, so now he exhorts them to glorify God before unlielievers. Dearly beloved—he gains their attention to his exliortation by assuring them of his love, strangers and pil- ^Ims—(Ch. 1. 17). Sojourners, lit., settlers having a house in U cit.v without being citizens in respect to the rights of citizenship; a picture of the Christian's position on earth; andpiU/rims, staying for a time in a foreign land. Flacius thus analyzes the exhortation: 1. Purify your souls (a) as Hrnnrrer.i on earth who must not allow yourselves to be kept back by earthly lusts, and (b) because these lusts war against the soul's salvation. 2. Walk piously among unbelievers (a) so that they may cease to calumniate Christians, and (b) may themselves be converted to Christ, fleshly Insts—Enumerated in Galatians 5. 19, Ac. Not only the gross appetites which we have in common with the brutes, but all the thoughts of the unrenewed mind, which Greek, "the which," i. e., inasmuch as being such as "war," &c. Not only do they impede, but they assail. [Bengei,.] the soul—t. r., against the regenerated Boul ; such as were those now addressed. The regenerated goal is besieged by sinful lusts. Like Samson in the lap of Delilah, the believer, the moment that he gives way to fleshly lusts, has the locks of his strength shorn, and ceases to maintain that spiritual separation from tlie world and the flesh of whicli the Nazarite vow was the type. 12. conversation—"behaviour ;"" conduct." There are two things in which "strangers and pilgrims" ought to bear themselves well : (1.) The conversation or conduct, as subjects (i;. 13), servants (v. 18), wives (ch.3. 1), husbands (ch.3. 7), all persons under all circumstances {v. 8); (2.) confession of the faith (ch. 3. 15, 16). Each of the two is derived from the will of God. Our conversation should correspond to our .Saviour's condition; this is In heaven, so onght that lo be. honest—honourable, becoming, proper (ch. 3. Ifi). Contrast "vain conversation," ch. 1. 18. A good walk does not make ns 'pious, but we must first be pious and l)elleve before we attempt to lead a good course. Faith flrst receives from God, then love gives to our nelgtibonr. [Luther.] whereas they speak against you now (v. 15), that they may, nevertheless, at some time or other here-
Is In cases where obedience to the earthly king plainly Involves disobedience to the express command of (he King of kings, praise of them that do well—every government recognizes theexcellence of truly Christian Eubjects. Thus Pliny, in his letter to the Emperor Trajan, acknowledges " I have found in them nothing else .save a perverse and extravagant superstition." This recognition in the long run mitigates persecution (ch. 3. 13). 13. Ground of his directing them to submit themselves (v. 13). put lo silence—/i7., "to muzzle," "lostop the mouth." Ignornncc-. after glorlfj' God. The Greek may be rendered, " Wherein they speak against J'ou, &c., that {herein) they may, bj' your good works, which on a closer inspection they shall behold, glorify God." The very works " which on more careful consideration, must move the heathen to praise God, are at first the object of hatred and raillery." (Stkioeh.) evil-dorrs—Because as Christians they could not conform' to heathenish customs, they were accused of dlsobeillpnce spiritual; not having " the knowledge of God," and tliercto all legal authority; In order to rebut this cliarge, ttie.y are told to xiibmlt to every ordinance of man (not sinful in fore Ignorant of the children of God, and misconstruing their acts; Influenced by mere appearances, and ever ready to open their mouths, rather than their eyes and ItHelf). by—owing to. they shall behold— TtVcpA:, " they •ball be ej/e-witnesses of:" " shall behold on close inipec-
Servants are to Obey their IFasters, 1 PETEE II. Patiently Snjt .rig for Wdl-ik<!ng. ears. Their ignorance should move the believer's pity, not being innocent, as Christ also innocentlj' suf Tored (not for Himself, but for its). The oldest JI.SS. for "us . . . us," read, "you . . . for you." Christ's suf Tei ings, whilst Ihey are for an example, were also primarily sutferings "for us," & consideration which imposes an everlasting obligation on us to please Him. leaving— JjeAi'nrf .• so the Greek: on His departure to the Father, to His glory, an example Greek, "a copy," lit., a writing copy set by masters for their pupils. Christ's precepts and sermons were the transcript of His life. Peter graphically sets before servants those features especially suited to their case, follow—ctose tipon: so the Greek, his steps—/oo/sc^),'!, viz., of His jjah'ence combined with <(i?ioc<>Hce. ti'i. Illustrating his anger. Tliey jiulge of tilings whicli they are in'^pable of Judging through unbelief (of. v. 12). Maintain such a walk that they shall have no charge against you, except touching yonr faith ; and so their minds shall be favourably disposed towards Christianity. 16. as free—as " the Lord's I'reemeu," connected with v. 1.5, Doing well as being free. "Well-doing" (r. 15) is the natural fruit of being freemen of Christ, made free bj' " the truth " from the bondage of sin. Duty is enforced on us to guard against licentiousness, but the ivay in which it is to be fulfilled, is l>y love and the holy instincts of Christian liberty. A\'e ti.re ^\\en principles, not details, not using Greek, "not as having your liberty for a veil (cloak) of badness, but as the servants of God," and therefore bound to submitto every ordinance of man (v. 13) which is of God's appointment. 17. Honour all vacn—according to tchatever honour is due in each
Clirist's well-doing (v. 20) though suffering, did Greek aorist. "Never in a single instance did." [Alfoud.] Quoted from Isaiah 53. 9, end, LXX. neither—nor yet: not even. [Alford.] Sinlessness as to the mouth is a mark of pe7-/ec^/on. is a common fault of servants. "If anj' boast of his innocency, Christ surely did not sutler as an evil-doer" [Calvin], yet He took it patiently case. Equals have a respect due to them. Christ has dignified our humanity by assuming it; therefore we should not dishonour, but be considerate to and honour our common humanity, even in the very humblest. The first "honour" is in the Greek aorist imperative, implying, "In every case render promptly every man's due." [Ai.- FORD.] The second is in the present, implying. Habitually and continually honour the king. Thus the first is the general precept; the tliree following are its three great divisions. Love—pi'esent: Habitually love with the spe- (i'. 20). On Christ's sinlessness, cf. 2 Corinthians 5. 21 ; Hebrews 7. 26. 33. Servants are apt to "answer again" (Titus 2. 9). Threats of Divine judgment against oppressors are often used by those who have no other arras, as for instance slaves. Christ, who as Lord could have threatened with trulh, neverdid so. committed 7i imsc?/ or His cause, as man in His suffering. Cf. the type, Jeremiah 11. 20. In this Peter seems to have before his mind Isaiah 53. 8. Cf. Romans 12. 19, on our corresponding duty. Leave your case in His hands, not desiring to make Him executioner of your revenge, but ratlier praying for cne» mies. God'srighteousjudgment gives tranquillity and consolation to the oppressed. 'Zi. his own self—there being no7ie other but Himself who could have done it. His volu7itary undertaking of the work of redemption is implied. The Greek puts in antithetical juxtaposition, our, and His OWN SELF, to mark the idea of His substitution for us. His " well-doing" in His sufferings is set forth here as an example to servants and to us all (v. 20). bare—to sacrifice cial and congenial affection that you ought to feel to brethren, besides the general love to all men. Pear God. . . the king—The king is to he honoured ; but God alone, in the higiiest sense, /eared. IS. ServantsGreefc, " household servants:" not here the Greek for "slaves." Probably includ)ng/;-ef(ft)iP)i still remaining in their master's house. Jl/as?e>\s were not commonly Christians : he therefore mentions only the duties of the servants. These were then often persecuted by their unbelieving masters. Peter's special object seems to be to teach them submission, whatever the character of the masters might be. Paul not having this as his prominent design, includes masters in his monitions, be subject.— Greek, being subject : the participle cxpress(is a particular instance of the general exhortation to good conduct, v. 11, 12, of which the first particular precept is given v. 13, "Submit your.selves to every ordinance of nian for the Lord's sake." The general exhortation is taken upagain inr. Ifi; and so the participle carried and offeyd tip: a sacrificial term. Isaiah 53. 11, 12, " He bare the sin of many :" where the idea of bearing on Himself Is the prominent one; here the offering in sacrifice is combined with that idea. So the same Greek means, cli. 2. 5. our sins—In offering or presenting in sacrijice (as the Greek for " bare " implies) His body, Christ offered in It the guilt of our sins upon the cross, as upon the altar of God, that it might be expiated in Him, and so taken away from us. Cf. Isaiah .53. 10, "Thou shall make His soul an offering for sin." Peter thus means by " bare " what the Syriac takes two words to express, to bear and to offer: (1.) He hath boinie our sins laid upon Him [viz., their guilt, curse, and punishment]; (2.) Ho hath so borne them that He offered them along with Himself on the altar. He re-
V. 18, "being subject," is joined to the hortatory imperatives going before, ui2., " abstain," "submit yourselves." "honour all men." wltli Greek, "IN." all—all possible: under all circumstances, such as are presently detailed, fear—the awe of one subject: God, however, is the ultimate object of the " fear :" /ca?- "for the Lord's sake" (v. 13), not merely slavish fear of masters, good kind, gentle— indulgent towards errors: considerate: yielding, not exacting all which Justice might demand, frownrd—p('rver>e : harsh. Those bound to obey must not make the disposition and beliaviour of the superior the measure of the fulfilment of their obligations. 10. Reason for subjection even to froward masters, thankworthy—(Luke G. 3.5.) A course out of the common, and especially 7)r«(«eiyor//i)/ In the eyes of God: not as Home Interprets, earning merit, and so a work of supererogation fers to the animals upon which sins were first laid, and which were then offered thus laden. [Vitringa.] Sla or gnllt among the Semitic nations Is considered as a burden lying heavily upon the sinner. [Oeseniu.s.] on tlie tree—the cross, the proper place for One on whom the cu?-.?<? was laid: this curse stuck to Him until it was leg.ally (through His death as the guilt-bearer) destroyed 111 His body; thus the hand-writing of the bond against us (of. V. 20). for conscience toward GoA— lit., " consclou.sness of God :" from a conscientious regard to God, more than to men. endnre— (?»'ee/c, palientl}/ bear np under: "as a superimposed burden." [Ai.Foiin.] grief— Greek, "griefs." no. wliat Greek, "whiit kind of." glory what peculiar merit. bnl Teted-the punishment of slaves, and suddenly Inlllcted [Benoel.] tlils Ig—Some oldest MSS. read, "for." Then the translation Is, "liut If when ... ye take it patiently (Itis aglory),/o»' this is," d-c. acceptable- (/rer A;, " thankworthy," as In d. 19. HI. Christ's example a proof that patient endurance under undeserved sufl'erings Is acceptable with God. hereunto— to the pa-
Is cancelled by His deat h, tlint we being dend to sina the effect of His death to "sin" In the aggregate, and to all particular "sins," viz., that we should be as entirely delivered from them, as a slave that Is dead Is delivered from service to his master. This is our splrltl'ul standing through faith by virtue of Christ's death: our actual mortification of particular sins Is In proportion to the degree of our effectually being matle conformable to His death. "That we should die to the sins whoso collected guilt Christ carried away In His death, and so i.ivK to Tint riohteousness (cf. Isaiah 53. 11, 'My righteous servant shall justify many'), the gracious relation to God which He has brought In." (Stkioer.] by wliose »trli»e« [Greek, stripe] ye were healed—A paradox, yet true. " Ye servants (cf. ' buffeted,' ' the tree,' v. '20, '21) often bear the rtent endurance of unmerited sulferlng (cli. 3. 9). ('hrlst Is example to servants, even as He was once In " the form
Cf a servant." called—with a heavenly calling, though Hlaves. for iig—His dying for tt.t Is the highest exemplification of " doing well " {v. 20). Ye must patiently sulfet, 606 strife; but It Is not more than your Lord Himself bore, learn from Him patience In wrongful sut Terlngs." M, The Apostle Teaches tht Duly of 1 PETER III. Husbands and Wives to Each Olhei. who uses his earthenware as if It were plate; not less great is he who uses his silver as if it were earthenware." [Seneca m Alford.] hidden—inner man, which the Christian Instinctively hides from public view, of the heart consisting in the heart regeuei'ated and adorned by the Spirit. This "inner man of the heart" is the subject of the verb "be," v.'A, Greek: " Of wliom let the inner man be," viz., the distinction or adornment. In that—consisting or standing in that as its element, not corruptible not transitory, nor tainted with corruption, as all earthly adornments, meek and quiet—mecA:, not creating disturbances (Isaiah 53. 6.) For—Assigning their natural need of healing (v. 24). now—now that the atonement for all has been made, the foundation is iaid for individual conversion : so "l/e are relumed," or "have become converted to," &c. Shepherd and bishop—The designation of tlie pastors and elders of the Church belongs in its fullest sense to the great Head of the Cliurch, "the good Shepherd." As the "bishop" oversees (as the Greek term means), so "the eyes eflhe Lffi-d are over the righteous " (cli. 3. 12). He gives us His spirit and feeds and guides us by His word. "Shepherd," Hebrew, Parnai, is often applied to kings, and enters into the composition of names, as Pharnabazas.
; quiet, bearing with tranquillity the disturbances caused by others. Meek in at Tections and feelings; quiet in words, countenance, and actions. [Bengel.] In the sight of God—who looks to inward, not merely outward things, of great price—the results of redemption should correspond to Its costlj' price (ch. 1. 19). 5. after this manner—with the ornament of a meek and quiet spirit
CHAPTER II[.
Ver. 1-22. Relative DtjTiEs of Husbands and Wives: Exhortations to Love and Forbearance : Right Conduct UNDER Persecutions for Righteousness' Sake, AFTER Christ's Example, whose Death Resulted in Quickening to us through His being Quickened AGAIN, OP which BAPTISM IS THE SACRAMENTAL SEAL.
(cf. the portrait of the godly wife, Proverbs 31. 10-31). trusted — Greek, "hoped." "Holy" is explained by "hoped in (so as to be united to, Greek) God." Hope in God is the spring of true holiness. [Bengel.] In subjection—their ornament consisted in their subordination. Vanity was forbidden (v. 3) as being contrary to female subjection. 6. Sara—an example of faith, calling him lord—(Genesis 18. 12.) ye are— Greek, " ye have become :" " children" of Abraham and Sara by faith, whereas ye were Gentile aliens from the covenant, afraid with any amazement Greek, "fluttering alarm," "consternation." Act well, and be not thrown into sudden panic, as wealt females are apt to be, by any opposition from with-
1. lilkewlse— Greefc, "In like manner," as "servants" in their sphere ; cf. the reason of the woman's subjection, 1 Corinthians 11. 8-10 ; 1 Timothy 2. 11-14. your own—enforcing the obligation : it is not strangers ye are required to be subject to. Every titrje that obedience is enjoined npon women to their husbands, the Greek idios, "one's own peculiarly," is used, whilst the wives of men are designated onlj' by heauton, "of themselves." Feeling the need of leaning on one stronger than herself, the wife (especially if joined to an unbeliever) might be tempted, though only spiritually, to enter Into that relation with another in which she ought to stand to her own spouse (1 Corinthians 14. 34, 35, "Let them ask their own [idious] husbands at home"); an attachment to the person of llie teacher might thus spring up, which, witliout being in the common sense spiritual adultery, would still weaken out. Bengel translates, " Not afraid of any fluttering terror coming from without" (i'. 13-16). So LXX. Proverbs
3. 25 uses the same Greek word, which Peter probably refers to. Anger assails men, fear, women. You need fear no man In doing what Is right : not thrown into fluttering agitation by any sudden outbreak of temper on the part of your unbelieving husbands, whilst you do well, 7. dwell— Greek, "dwelling:" connected with the verb, ch. 2. 17, "Honour all." Knowledge— Christian knowledge: appreciating the due relation of the sexes in the design of God, and acting with tenderness and forbearance accordingly: wisely: with rvise consideration, them
In its spiritual basis the married relation. [Steiger.] that, If— Grecfc, "that even if." Bveni/ yoa have a husband that obeys not the word (i. e., is an unbeliever), without the word independently of hearing the word preached, the usual way of faith coming. But Bengel, *• without word," t. e., without direct Gospel discourse of the Wives, "they may (Jit., in oldest MSS., shall, which marks the almost objective certainly of the result) be won" indirectly. "Unspoken acting is more powerful than unperformed speaking." [CEcumenius.] "A soul converted is gained to itself, to the pastor, wife, or husband, who sought it, and to Jesus Christ; added to His treasury who thought not His own precious blood too dear to lay out for this gain." [Leighton.] "The discreet wife would choose first of all to persuade her husband to share with her in the things which lead to blessedness. . . giving honour to the wife—translate and punctuate the Greek rather, "Dwelling according to knowledge with the female (GreeA; adjective, qualifying 'vessel:' not as English Version, a noun) as with the weaker vessel (Note, 1 Thessalonians 4. 4. Both husband and wife are vessels in God's hand, and of God's making, to fulfil His gracious purposes. Both weak, the woman the weaker. The sense of his own weakness, and that she, like hlmr self, is God's vessel and fabric, ought to lead him to act with tender and wise consideration towards her who is the weaker fabric), giving {lit., assigning, appori Honing) honour as being also (besides being man and wife) heirs together," &c. ; or, as the Vatican MS. reads, "as to those who are also (besides being your wives) fellow-heirs." (The reason -why the man should give honour to the woman is, because God gives honour to both as fellow-heirs ; cf. the -same argument, v. 9.) He does not take Into account the case of an unbelieving wife, as she might yet believe, grace of life—God's gracious but if this be impossible, let her then alone diligently press after virtue. In all things obeying him so as to do nothing at any time against his will, except in such things as are essential to virtue and salvation." [Clemens Alexandrinus.] 8. behold—on narrowly looking into It, lU., "having closely observed." chaste-pure, spotless, free from all Impurity, fear reverential, towards your husbands. Scrupulously pure, as opposed to the noisy, ambitious character of worldly women. 3. Lit., "To whom let there belong [m'z., as their peculiar ornament] not the outward adornment [usual In the sex which first, by the fall, brought in the need of covering. Note, ch. 5. 5J of, Ac, but," &c. plaiting—artificial braidgift of life (ch. 1. 4, 13). that your prayers be not. hindered—by dissensions, which prevent untied prayer, on which depends the blessing. 8. General summary of rela» five duty, after having detailed particular duties from ch.
2.18. of one mind—as to the faith, having, compassion one of another— GreeA;, " sympathizing" in the joy and sorrow of others, love as brethren— GrecA), "loving the brethren." pltlftil—towards the afflicted; canrteous genuine Christian po1U«ness; not the tinsel of the world's politeness; stamped with unfeigned love on one side, and humility on the other. But the oldest MSS. read, "humble-minded." It is sliglitly dlll'erent from "humble," In that It marks a conscious effort to be truly humble. 9. evil —Indeed, railing — in word, blessing — your revllers; ing. In order to attract admiration, wearing- "putting round," viz., the head, as a diadem—the arm, as a bracelet — the finger, as rings, apparel — showy and costly. " Have the blush of modesty on thy face Instead of paint, and moral worth and discretion instead of gold and emeralds." [Melissa.] 4. But—rather. The "outward adornment" of Jewelry, Ac, Is forbidden. In solar oa woman loves such things, not In so far us she uses them from a sense of propriety, and does not abuse them. Singularity mostly comes from pride, and throws needparticiple, not a noun after " rendering." knowing that —The oldest MSS. read merely, " because." are— Greek, 607 less hindrances to religion In the way of others. Under costly attire there may be a humble mind. " Great Is he 79
It ts Better to Suffer for Well-doing 1 PETER III. iJtan to Suffer for Evil-doing.
" were called." Inherit a blessing—not only passive, but they must be buoyed up by some strong " hope ;" men of the world, having no such hope themselves, are moved by curiosity to ask the secret of this hope; the believci must be ready to give an experimental account "how this hope arose in hinj, what it contains, and on what it rests'' [Steigek]. with—The oldest MSS. read, "but with." Be ready, but with " meekness." Not pertly and arrogantly, meekness (v. 4.) The most effective way; not self-suffloient impetuosity, fear—due respect towards man, and reverence towards God, remembering His cause does not need man's hot temper to uphold it. IG. Having a good conscience—the secret spring of readiness to give account of our hope. So hope and good cmiscience go together in Acts '11. 15, 16. Profession without practice has no weight. But those who have a good conscience can afford to give an account of their hope " with meekness." whereas—(Ch.
8,Iso active; receiving spiritual blessing from God by faith, and in your turn blessing others from love. [GerHAUD in Alford.] " It is not in order to inherit a blessing that we must bless, but because our portion is blessing." No raiiingr can injure you (d. 13). Imitate God who blesses you. The first fruits of His blessing for eternity are enjoyed by the righteous even now (v. 10). [Bengel.] 10, will love Greek, "wishes \o love." He who loves life (present and eternal), and desires to continue to do so, not involving himself in troubles which will make tliis life a burden, and cause him to forfeit eternal life. Peter confirms his exhortation, v. 9, by Psalm 34. 12-16. refraincurb, iiZ., "cause to cease;" implying that our natural inclination and custom is to speak evil. "Men commonly think that they would be exposed to the wantonness of their enemies if tliey did not strenuously vindicate their
2. 12.) they speak evil of yon, as of evil-doers—One oldest MS. reads, "ye are spoken against," omitting the rest, falsely accuse—" calumniate ;" the Oreek expresses malice shown in deeds as well as in words. It is transrights. But the Spirit promises a life of blessedness to none but those who are gentle and patient of evils." [Calvin.] evil . . . guile—First he warns against sins of the lated, " dospitefully use," Matthew 5. 44 ; Luke 6. 28. conversation-life, conduct, in Christ—who is the very element of your life as Christians. "In Christ" defines " good." 1 1 is your good walk as Christians, not as citizens, that calls forth malice (ch. 4. 4,5, 14). 17. better—one may object, I would not bear it so ill if I had de.served it. Peter replies, it is better that you did not deserve it, in ordei that doing well and yet being spoken ag.alnst, you ma> prove yourself a true Christian. [Geuhakd.J If the will of God be so—rather as theoplalive is in the oldest MSS., " if the will of God should will it so." Those who honour God's will as their highest law (cli. 2. 15) have the comfort to know that sulfering is (iod's appointment (ch. 4. lonue, evil-speaking, and deceitful.double-tongued speaking; next, against acts of injury to one's neiglibour. 11. In oldest MSS., Oreek, "Moreover (besides his words, in oc<*), let him." eschew—" turn from." ensue—pursue as a thing hard to attain, and that flees from one in this troublesome world. 13. Ground of the promised present and eternal life of blessedness to the meek (d. 10). The Lord's eie* are ever over them for good, ears . . . unto their prayers—(1 John 5. 11, 15.) face . . . against—The eyes imply favourable regard ; the face of the Lord upon (not as English Version, "against") them that do evil, implies that He narrowlj* observes them, so as not to let them really and lastingly hurt His people (cf. v. 13). 13. who , . will harm you — This fearless confidence in God's protection from harm, Christ, tlie Head, in His sufferings realized ; so His members. If ye be Greek, " if ye have become." followers—the oldest M.S.S. read " emulous," "zealous of" (Titus 2. H). good—The contrast in Oreek is, " "Wlio will do you evil, if ye be zealous of good f" 14. But and If—" But if even." " The promises of this life extend only so far as It Is expedient for us that they should be fulfilled." [Calvin.] So he proceeds to state the exceptions to the promise {v. 10), and how the truly wise will behave In such exceptional cases. " If ye should mffcr;" If it should so happen; "suffer," a milder word than AarOT. for righteousness—"not the suffering, but the cause for which one suffers, makes the martyr" [AuOUSTINE]. happy—Not even can suffering take away your blessedness, but rather promotes it. anA— Greek, " but." So not impair your blessing (v. 9) by fearing man's terror in your times of adversity. Lit., " Be not terrified with their terror,'' i. e., with that which they try to strike into you, and which strikes themselves when in adversity. This verse and v. 15 Is quoted from Isaiah 8. 12, 13. God alone is to be feared ; he that fears Gml has none else to It);. So Clirist Himself ; our. inwlination does not wish it. 18. Conlirmation of d. 17, by the gloi lous results of Christ's sulfering innocently. For— "Because." That Is "better," V. 17, by means of which we are rendered more like to Christ in death and in life; for His death brougiit the best issue to Himself and to us. [Bengei..] Christ-the Anointed Huly One of God; the Holy suffered for sint, the Just for the unjust, also—as well as yourselves (v. 17), Cf. ch. 2. 21 ; there His suffering was brought forward as an example to us; here, as a proof of the blessedness of Buttering for well-doing, once—for all; never again to sutler. It is "better' for us also once to suffer with Christ, than lor ever without Clirist. [Bengei..] We now are sulfering our "once;" It will soon be a thing of the past; a bright consolation to the tried, for sina — as though He had Himself <-ommitted tliem. Ho exposed Himself to death by His "confession," even as we are called on to "give an answer to him tliat asketh a rea.son of our hope." This was " well-doing" In its highest manifestation. As He suffered, "The Just," so we ought wlllingl.v to suffer, for righteousnes.i' sake (('. 11 ; (^f. II. 12 17). that he miglkt bring us to God —together witii Himself in His ascension to the right hand of God {v. 22i. He brings us, " tlie unjust," justilled togelher with Him Into heaven. So the result of Chrisl'a death Is His drawing men to Hint : spiritually now, in our having access into the Holiest, opened by Christ's ascension, fear, neither be troubled—the threat of the law, Leviticus 26. 36; Deuteronomy 2S. 05, 66; In contrast to whicli the Gospel gives the believer a heart assured of God's favour, and therefore unruffled, amidst all adversities. Not only be not afraid, but be not even agitated. 15. sanrtlfy— hallow ; fionour as holy, enslirlning Him in your hearts. Ho In the Lord's Prayer, Matthew 6.9. Gotl's holiness is thus glorified in our hearts as thedwelling-place of His .Spirit. Abe Lord God—The oldest MSS. read Christ. Translate, •'Sanctify Christ as Lord." and— Greek, " but," or " moreover." Jlesides this Inward sanctlllcatlon of God in the heart, be also ready always to give, &c. answer—an apologetic answer defending your fullh. to every man that Mketli you—The last words limit the universality of the "always;" not to a raller. But to everyone among tlio heatlien who Inquires honestly, a reason—a reasonable account. This refutes Home's dogma, "I believe It, becaus<! the Church believes it." Credulity Is believing wlthoute-videnoe ; faith is believing on evidence. There literally hereafter. "Bring us," moreover, by the same steps of humiliation and exaltation through which Himself passed. Tlie several steps of t'lirlst's progress from lowliness to glor.v are trodden over again b.v His people
In virtue of their oneness with Him (eh. 4. 1-3). "To God," is fVrfcA: dative (not the preposition and case). Implying tliat God wishes it. [liKNaKi..] put to death—the means of Ills britiging t(s to God. In the flesh— i. e., in resjn'ct to tlie life of flesh and blood, quickened by the Spirit—The oldest M.SS. omit the OrecA; article. Translate with the preposition " In," as the antithesis to tlie previous " in the tlesh" reciulres, " in spirit," \. e.. In respect to Ills .Spirit. "Put lo death" In the former mode of l\,'» " qulckiuied" In the other. Not that His Spirit ever died and was <]uickened,oimade alive again, but whereas H» had lived after the manner of mortal men In the tlesh, He began to live a spiritual " resurrection" (u. 21) life, whereby he has the power to bring us to Uod. Two ways of eX' l8 norrepose for reason Itself but In faUh. This verso does notilinpose an obligation to bring forward a learned proof au<l logical defence of revidatlon. Hut as believers deny lUeuiftelves, cruo Lfy .the world, and bravo persecution, m
1 PETER III.
Christ was Quickened hy tlie Spirit.
God's Long-suffering lii the Days of NoaX, plaining v. 18, 19, are open to ns: I. "Quickened in Spirit," in the prison'' &c. [just as the fallen angels are judicially regarded as "in chains of darkness, ' though for a time now at large on tlie earth, I I'eter 2.1], where v. 18 lias a plain allusion to the flood, " the windows from on high aro open," cf. Genesis 7. 11); from this prison the only way of escape was that preached by Christ in Noah. Christ, who In our times came In the flesh, in the days of Noati preached m iSyjirii by Noah to the spirits then in prison (Isaiah 61. 1, end, "the Sjiirit of the Lord God hath sent me to proclaim the opening of the jnison to them that are bound"). So in ch. 1. 11, "the Spirit of Christ ' is said to have testified in the prophets. As Christ sufl'eied even to death by enemies, and was afterwards quickened in virtue of His "Spirit ' (or Divine nature, Romans 1. 3,4;
t. e., iriimediately ou His release from the "tlesli," tlie energy of His undying spirit-life was "quickened" by God the Father, into new modes of action, viz., " in the Spirit He went down (as subsequentiy He went up to heaven, r.
22, the same Greek verb) and heralded [not salvation, as Alfobd, contrary to Scripture, wljicli everywhere represents man's state, wliether saved or lost, after death irreversible. Nor is any mention made of tlie conversion Of the spirits in prison. See noie, v. 20. Nor is tlie pli rase here 'preached the Gospel' (evangelize), but heralded (ekeruxe) or ' preached :' but simply made the announcement of His finished work; so tiie same Greek in Mailt 1. 15, •publish,' confirming Enoch and Noah's testimony, and thereby declaring the virtual condemnation of their unbelief, and tlie salvation of Noah and believers; a sample of the similar opposite effects of the same worlc on all unbelievers, and believers, respectively; also a consolation to those whom Peter addresses, in their surt'erings at the hands of unbelievers; specially selected for tlie sake of 'baptism,' its 'antitype' (v. 21), which, as a seal, marks believers as separated from the rest of the doomed world] to the spirits (His Spirit speaking to tlie spirits) in prison
1 C'orintliians 15. 45), wliich henceforth acted in its full energy, the first result of which was the raising of His body (v. 21, end) from the prison of the grave and His soul from Hades; so tlie same Spirit of Christ enabled Noah, amidst reproacli and trials, to preach to the disobedient spirits fast bound in wrath. That Spirit in you can enable you also to suffer patiently now, looking for the resurrection deliverance. 'ZO. once—Not in the oldest MSS. when . . . the long-sulfering of Gotl waited In the days of NoaU—Oldest MSS. Greek, "was continuing to wait on' (in Hades or Sheol, awaiting the Judgment, 2 Peter 2. 4), which were of old disobedient when," &c. II. The strongest point in favour of I. is the position of "sometime,'' t. e., oj old, connected with "disobedient;" whereas If the preaching or announcing were a thing long past, we should expect "sometime," or of old, to be joined to "went and preaclied." But this transposition may express that their disobedience preceded His preaching. The Greefc participle expresses the reason of 'Hxs.preaching, " inoimuch as they were sometime disobedient" (cf. ch. 4. 6). Also " went" seems to mean a personal going, as in v. 22, not merely in spirit. But see the answer below. The objections are. ' quickened" must refer to Christ's body (cf.
(if haply men in the 120 years of grace would repent) until the end of His waiting came in their death by the flood. This refutes Alfoiid's idea of a second day of grace having been given in Hades. Noah's days are selected, as the ark and the destroying flood answer respectively to "baptism" and the coming destruction of unbelievers by Are. while the ark was a-prepai-inj; —(Hebrews 11. 7.) A long period of God's "loiig-sulferlng and waiting," as Noah had few to help him, which rendered the world's unbelief the more inexcusable, wherein — lit., "(by liaving entered) into which." eight—seven (the sacred number) with ungodly Ham. few— So now. souls — As tills term is here used of living persons, why sliould not "spirits" also? Noah preached to their ears, but Christ i>t spirit, to their spirits, or spiritual natures, saved by water —The same water which drowned the unbelieving, buoyed up the ark in wliicli the eight were saved. Not as some translate, " were brought safe through the water." However, the sense of the preposition may be as in 1 Corinthians 3. 15, "they were safely preserved tlirough the water," though having to be in the water. 'Zl. wherennto —The oldest MSS. read, " which :" lit., " which {viz., water, in general; being) the antitype (of ttie water of the flood)
V. 21 end), for as His Spirit never ceased to live, it cannot be said to be "quickened." Cf. John 5.21; Romans 8. 11, and other passages, where "quicken" is used ol tlie bodily resurrection. Also, not His Spirit, but His soul, went to Hades. His Spirit was commended by Him at death to His Father, and was thereupon "in Paradise." The t'.^eory— 1. would thus require that His descent to the spirits in prison should be after His resurrection! Cf. Ephesians 4. 9, 10, which makes the descent precede the ascent. Also Scripture elsewhere is silent about such a heralding, ttvough possibly Christ's death had immediate ef Tects on the state of both the godly and the ungodly in Hades: the souls of the godly heretofore in comparative, confinement, perhaps then having been, as some Fathers thought, translated to God's immediate and lieavenly presence; but this cannot be proved from .Sci lpture. Cf. however, John 13; Colossians 1. 18. Prison is always nsed in a bad sense in Scripture. " Paradise" and "Aliraham's bosom," the abode of good spirits in Old Testament times, are separated by a wide gulf from Hell or Hades, and cannot be called "prison." Cf. 2 C<jrintlilans 12. 2, 4, where "paradise" and the "third heaven" correspond. Also, why should the antediluvian unbelievers in particular be selected as the objects of His preaching In Hades? Therefore explain: "Quickened In spirit, in which (as distinguished from in person; the words "in which," i. €., in spirit, expressly obviating the objection that "went" implies a personal going) He went (in the perfton of Noah, "a preacher of righteousness,'' '•' Peter 2. is now saving (the salvation being not yet fully realized by us, cf. 1 Corintliians 10. 1, 2, 5; Jude 5; puts into a state of salvation) us also (two oldest MSS. read 'yoii' for 'us:' You also, as well as Noah and his party), to wit, baptism." Water saved Noah not of Itself, l)ut by sustaining the ark built in faith resting on God's word: it was to liim the sign and mean of a I{lnd of regeneration of the earth. The flood was for Noah a baptism, as the passage through the Red Sea was for the Israelites; by baptism in the flood he and his family were transferred from the old world to the new; from immediate destruction to lengthened probation; from the companionship of the wicked to communion with God; from the severingof all bonds between the creature and the Creator to the privileges of the covenant: so we by spiritual baptism. As there was a Ham who forfeited the privileges of the covenant, so many now. The antitypictal water, d/z., baptism, saves you also, not of Itself, nor the mere material water, but thespiritual thing conjoined with It, repentance and faith, of which it
5: Al.FOUD's own note, Epiieslans 2. 17, is the best reply to his argument from " went" that a local going to Hades in j;ejwi is meant. As "He came and preached peace" tj/ His Spirit \t\ the apostles and ministers after His death and ascension: so before His incarnation He preached In Spirit through Noah to the antediluvians, John II. 18, "28; Is the sign and seal, as Peter proceeds to explain. Cf. the union of the sign and thing signillcd, John 3.5; Kpheslans 5. 2(i; Titus 3. 5; Hebrews 10. 22; cf. 1 John 5. «. not the, &c.—"flesh" bears the emphasis. "Not the putting away of tlie flith of l/ie Jlcsh" (as is done liy a mere water baptism, unaccompanied with tlie Sjiiril's baptism, cf. Ephesians 2. 11), but of the soul. It Is the ark (Christ and His Spirll-tllled Church), not the water, which Is thp instrument of salvation: the water only flowed rouin< the ark; so not the mere water baptism, but the water when accompiiiiied with the Spirit, atmwvr— Greek, li\ti;iro
'23. "Christ sli 3Uld show," lit., "announce liglil to the Gentiles") and preached unto the spirits in prison, i. e., the antediluvians, whose bodies indeed seemed free, hut their spirits were in prison, shut up in the earth as cne great condemned cell (exactly parallel to Isaiah 24.
22, 23. " upon the earth . . . lliey shall be gathered together OD priso7ters are gathered In the pit, and shall be shut up
We should be )J the Same Mind with Christ. 1 PETER IV. We should not Co7isort with EvU-doers. idolatries," violating God's most sacred law; notthalaZt Peter's readers (Note, ch. 1. 1) walked in these, but many, gation ;" referring to the questions asked of candidates for baptism; eliciting a confession of faith "toward God," and a renunciation of Satan [Augustine, ad Catechumeviz., the Gentile portion of them. 4. Wherein—In respect to which abandonment of your former walk (v. 3). run not with them—eagerly, in troops. [Bengei,.] excess— nos, B. 4., c.l; Ckprian, Ep.'., ad JRogntian], wliich.when flowing from "a good conscience," assure one of being "saved." Lit., "a good conscience's interrogation (including the satisfactory ansxver) toward God." I prefer lit., profusion ; a sink: stagnant water remaining after an inundation, riot—profiigacy. speaking evil—charging you with pride, singularity, hypocrisy, and secret crimes this to the translation of Wahl, Alford, &c., "inquiry of a good conscience after God:" not one of tlie parallels
[v. 14; 2 Peter 2. 2). However, there is no "of you" in the Greek, but simply "blaspheming." It seems to me always to be used, either directly or indirectly, in the sense of impious reviling against God, Christ, or the Holy alleged, not even 2 Samuel 11. 7, in the LXX., is strictly in point. Recent Byzantine Greek idiom (whereby the term meant (1.) the question; (2.) the stipulation; (3.) the engagement), easily flowing from the usage of tlie word as Peter has it, confirms the former translation, by the resurrection of Jesus—joined with "saves you :" In so far as baptism applies to us the power of Christ's resurrec-
Spirit, and the Christian religion, not merely against men as such ; Greek, v. 14, below. 5. They who now call you to account falsely, shall have to give account tliemselves for this very evil-speaking (Jude 15), and be condemned justly, ready-very speedily (i\ 7; 2 Peter 3. 10). Christ's coming is to the believer always near. C. For —Giving the reason for v. 5, "judge the dead." Gospel preached also to . . . dead—as well as to them now living, and to them that shall be found alive at the coming of the Judge. " Dead" must be taken in the same literal sense as in v. 5, which refutes the e.\planation "dead" in tion. As Christ's death unto sin is the source of the believer's death unto, and so deliverance from, sin's penalty and power; so His resurrection life is the source of the believer's new spiritual life. 23. (Psalm 110. 1; Romans
8. 34, 38; 1 Corinthians 15. 24; Ephesians 1. 21; 3. 10; Colossians 1. 16; 2. 10-15.) The fruit of His patience in His voluntary endured and undeserved suflerings: a pattern to us, V. 17, 18. gone—(Luke 24. 51.) Proving against rationsins. Moreover, the absence of the Greek article does not necessarily restrict the sense of "dead" to particular dead persons, for there Is no Greek article in v. 5 also, where "the dead" is universal in me.aning. The sense seems to be, Peter, as representing the true attitude of the Church in every age, expecting Christ at any moment, says. The Judge is ready to judge the quick and dead—<Ae dead, I say,/or they, too, in their lifetime, have had the Gospel preached to them, that so they might be Judged at last in the same way as those living now (and those who shall be so when Christ shall come), viz., " men in the flesh," and that they might, having escaped condemnation by embracing the Gospel so preached, live unto God In the spirit (though death has passed over their flesh), Luke 20. 38, thus being made like Christ in death and la alists an actual material ascension. Lit., " Is on the right band of God, having gone into heaven.'' The oldest MSS. of the Vulgate and the Latin Fathers, add what expresses the benefit to us of Christ's sitting on God's right hand, "Who is on the right hand of God, having sivallowed up deaththat we may become Jieirs of eveilasting life ;" involving for us A STATE OF LIFE, saved, glorious, and eternal. The Greek MSS., however, reject the words. Cf. with this verse Peter's speeches, Acts 2. 32-35 ; 3. 21, 2(i; 10. 40, 42.
CHAPTER IV.
Ver. 1-19. Like the Risen Christ, Believers henceforth OUGHT TO HAVE NO MORE TO 1)0 WITH SiN. As the end is near, cultivate self-restraint, watchful prayerfulncss, charily, ?wspitality, scriptural speech, ministei iytg to one anlife {Tfote, ch. 3. IS). He says, "live," not "made alive" oi quickened; for they are supposed to have been already "quickened together with Christ" (Ephesians 2. 5). This verse is parallel toch. 3. 19; ct. JVote there. The Gospel, substantially, was "preached" to the Old Testament Church; though not so fully as to the New Testament Church. It is no valid objection, that the Gospel has not been preached to all that shall be found dead at Christ's coming. For Peter is plainly referring only to those within reach of the Gospel, or who might have knowa God through His ministers in Old and New Testament times. Peter, like Paul, argues that those found living at Christ's coming shall have no advantage above the dead who shall then be raised, inasmuch as the latter live tinto, or "according to,'' God, even already in His purpose. Alford's explanation is wrong, "that they might be Judged according to men as regards the flesh," j. e., be in the state of the completed sentence on sin, which is death after the flesh. For "Judged" cannot have a different meaning in this verse from what "Judge" bears in ti. 5. " Live according to Ood" means, live a life with God, such as God uther according to your several gifts to tlie glory of God: Rejoicing patience under suffering. 1. For us—Supported by some oldest MSS. and versions, omitted by others. In the flesh—in His mortal body of liumilialion. arm (Ephesians G. 11, 13.) the same mii»»l—of sulloriiig with patient willingness what God wills you to sutler, he thut hath suflferecl—for instance, Christ first, anil in His person the believer: a general proposition, hnth censed— Lit., "has been made to cease," t. c, has obtained by the very fact of His having suffered once for all, a cessation from sin, which had heretofore lain on liim (Ronuiiis (i. (iU, especially 7). Tlie Christian is by fiiitli one with Christ: as then Christ by death is judicially trued from sin; so the Christian who has in tlie person of Clirist died, has no more to do with it judicially, and ought to have no more to do with it actually. "Tlie llesh" is the spliore in which sin has place. !J. That he, Ac-"That he (tlie lieliever, who has once for all obtained cessation from sin by sut Jering, in the person of Clirist, viz., in virtue of his union with the crucified f'hrist) should n.) longer live the lives, divine; as contrasted with " according to men in the flesh," i. e., a life such as men live in the flesh. 7. Resuming the idea In v. 5. the end of nil things—and therefore also of the wantonness (v. 3, 4) of the wicked, and of the sufferings of the righteous. [Benqeu] The nearness meant Is not that of mere time, but that bore rest of his time.ln the flesh to the lusts of men, but to tlie will of God" as his rule. "Rest of his time in theflesh" (the Greek has the preposition "In" here, not in v. I as to Christ) proves that the reference Is here not to Christ, but to the believer, whose remaining time for glorifying Ood is short (u. 3). "Live" In the truest sense, for hia-etoforo he was dead. Not as Ai.ford, "Arm yourselves . . . with a view no longer to live the rest of ,i/oitr time." 3. may Mtlllve— Greek, "Is sutflcicnt." Peter takes the lowest ground: for not even the past time ought to have l)cen wasted ill lust; but since you cannot lecall II, at lenst lay out future to better account, uh—Oinltli'd In oldest MMS. wrought Greek, "wrought out." Oeutilesheathen: wliicliinanyof you were, tvlicii, Ac—" walkliigas ye liavedone [Al.FOltU] In la.icivioiisiiess ;" the Greek means jietulant, immodest, wantonness, unhrldled (conduct: not so much filthy lust, excms of wine— " wlne-hlbblngs." [Ai.KOUD.] aboinlnnble—" nefarious," "lawless 510 the Lord; as ho explains to guard against inlsapprehoiision, and defends God from the charge of procrastination : Wo live In the lastdlspensation, not like the Jews under the Old Testament. The Lord will come as a thief; He Is " ready" {v. 5) to Judge tli<( world at any moment; it
Is only God's long-sufi'erlng and Ills will that the Gospel should be preached as a witness to all nations, that ln« duces him to lengthen out the time which Is with Him still as nothing, sober—" solf-rcf trained." The opposite duties to the sins In i'. 3 are hero Inculcated. That "sober" Is the opposite of " lasci vlousness" (v. 3). watch — Greek,- "hvi soberly vigilant;" not Intoxicated wltSj worldly cares and pleasures. Temperance promotes wake»
Exhortaiion to Charity, Hospitality, etc. 1 PETER IV. Our ComfoYK uriue?" Persecution. ings come down to us, and also through whom all our praises ascend to God. Through Christ alone can God be glorilied in us and our sayings and doings, to tvhom —Christ, be Greek, "is." for ever and ever Greeks "unto the ages of the ages." la. strange—they might think it strange that God should allow his chosen children to be sore tried, fiery trial—like the Are by which metals are tested and their dross removed. The Greek adds " in your case." which is to try you.— Greek, "which is taking place for a trial to you." Instead of fulness or watchfulness, and both promote prayer. Drink makes drowsy, and drowsiness prevents prayer, prayer
—(rreefc, " prayers;" the end for which we should exercise vigilance. 8. above all tilings—not that "charity" or love is placed above "prayer," but because love is the animating spirit, without which all other duties are dead. Ti-anslate as Greek, "Having your mutual {lit., towards yoxrselves) charity intense." He presupposes its existence among them; he urges them to make it more fervent, cbarity sball cover tUe multitude, &c.—The oldest MSS, have "covereth." Quoted from Proverbs 10. 12; cf. 17. 9. " Covereth" so as not harshly to condemn or expose faults; but forbearingly to bear the other's burdens, forgiving and forgetting past oflfenees. Perhaps the additional idea is included. By prayer for them, love tries to have them covered by God.; and so being tlie instrument of converting the sinner from his error, "coseretli a (not Its "happening to you" as some strange and untoward chance, it "is taking place" with the gracious design of trying you; God has a wise design in it—a consolatory reflection. 13. inasmuch as—Tlie oldest MSS. read, "in proportion as ;" " in as far as " ye by sufl Tering are partakers of Christ's sufferings, i. e., by faith enter into realizing fellowship with them ; willingly for His sake suffering as He suffered, with exceeding Joy Greek, " exulting joy ;" now ye rejoice amidst sufferings ; then ye shall exult, for ever free from sufferings (eh. 1. 6, 8). If we will not bear suffering for Christ now, we must bear eternal sufferings hereafter. 14. for Greek, " IN the name of Christ," viz., as Christians (v. 16 ; ch. 3. 14, above) ; " in my name, because ye belong to Christ." The empliasis lies on this: v. 15, "as a murderer, thief," &c., stands in contrast. Let your suffering be on account of Christ, not on account of evil-doing
as English Version) multitude of sins; ' but the former idea from Proverbs is the prominent one. It is not, as Rome teaches, "covereth" /its own sins; for then the Greek middle voice would be used ; and Proverbs 10. 12 and 17. 9 support the Protestant view. "As God witli His love covers my sins if I believe, so must I also cover the sins of my neighbour." [Luthek.] Cf. the conduct of Shem and Japheth to Noah (Genesis 9. 2:1), in contrast to Ham's exposure of his father's shame. We ouglit to coverothers' sins only where love itself does not require the contrary. 9. (Romans 12. 13; Hebi'ews 13. 2.) Not the spurious hospitality which passes current in the world, but the entertaining of those needing it, especially those exiled for the faith, as tlie representatives of Christ, and all hospitality to whomsoever exercised from genuine Christian love, without grudng— Greek, "murmuring." "He that giveth, let him do it with simplicity," t. e., open-hearted sincerity ; with cordiality. Not secretly speaking against the person whom we entertain, or upbraiding him with the favour we have conferred on him. 10. every—"Even as each man hath received," in whatever degree, and of whatever kind. The Spirit's gifts (lit., "gift of grace," i. e., gratuitously bestowed) are the common property of the Christian community, each Christian being but a steward (cli. 2. 20). reproached reproach affects noble minds more than loss of goods, or even bodily sufferings, the Spirit . . . upon you—the same Spirit as rested on Christ (Luke 4. 18). "The Spirit of glory" is His Spirit, for He is the "Lord of glory" (James 2. 1). Believers may well overcome the "reproach" (cf. Hebrews 11. 26), seeing that "the Spirit of (/^ori? " rests upon tlieiii, as upon Him. It cannot prevent the happiness of tlie righteous, il they are reproached for Christ, because they retain before God the'w glory entire, as having the Spirit, witli whom glory is inseparably joined. [Calvin.] and of GoA— Greek, "and the (Spirit) of God ;" implying that the Spirit of glory (*vhich is Christ's Spirit) is at the same t\me. vdao the Spirit of God. on their part he is evil spoken of, but on your part he Isglorilied—Omitted in the twooldest GreefcMSS. and Syriac and Coptic versions, but supported by one very old MS., Vulgate, Sahidic, Cyprian, &c. "Evil spoken of," for theedifying of the whole, not receiving the gift merely for his own use. minister tlie same—not discontentedly envying or disparaging tlie gift of another, one to «notlier Greek as in v. 8, "towards yourselves;" implying that all form but one body, and in seeking the good of other members they are promoting tlie good oC themselves. stewards—Referring to Matthew 25. 15, &c. ; Luke 19. Vilit., "blasphenred ;" not merely do they "speak against you," as in ch. 3. 16, but blasphemously mock Christ and ChristiaiiHy itself. 15. But Greek, "For.',' "Reproached in the name of Christ" I say (v. 14), " for let none," itc. as . . . a« . . . as . . . as—the as twice in italics is not in the Greek, The second Greek "as" distinguishes the class "busybody
26. 11. If any . . . speak viz., as a prophet, or divinelytaught teacher in the Church assembly, tlie—The Greek has no article: "as oracles of God." This may be due to Greek, "God," having no article, it being a principle when a governed noun omits the Greek article, that the governing noun should omit it too. In Acts 7. 38 also, the Greek article is wanting; thus English Version, "as th oracles of God," viz., the Old Testament, would be right, and the precept be similar to Romans 12. 6, "prophe.sy according to the analogy of the faith." But the context suits better thus, "Let him speak as (becomes one speaking) o»acie» OF God." His divinely-inspired words are not his own, but God's, and as a, steward (6. 10) having them committed in other men's matters," from the previous class of delinquents. Christians, from mistaken zeal, under the plea of faithfulness, miglit readily step out of their own catling and make themselves judges of the acts of unbelievers.
Lit., "a bishop in what is (not his own, but) another's" province ; an allusion to the existing bishops or overseers of the Church; a self-constituted bishop in others' concerns. IG. a Christian—the name given in contempt first at Antioch, Acts 11. 26; ch, 2«, 28; tlie only tliree places where the term occurs. At first believers had no distinctive name, but were called among themselves "brethren," Acts 6. 3; "disciples," Acts 6. 1 ; " those of the way," Acts
9. 2; "saints," Romans 1. 7; by the Jews (who denied that Jesus was the Christ, and so would never originate the name Christian), \n contempt, " Nazareiies." At Antioch, where tinitidolalroiis GentWea (Cornelius, Acts 10., was not an idolater, but a proselyte) were converted, and wide missionary work began, they could be no longer looked on as a Jewish sect, and so the Gentiles designated them by the new name " Christians." The rise of the new name marked a new epoch in the Church's life, a new stage of to him, he ought so to speak them. Jesus was tlie pattern In this respect (Matthew 7. 29; John 12. 49; 14. 10; cf. Paul, 2 Corinthians 2. 17). iVote, the very same term as is upplied in the only other passages where it occurs (Acts 7.
38; Romans 3. 2; Hebrews 5. 12), to the Old Testament inspired writings, is her« predicated of the inspired words (the substance of which was afterwards committed to writing) of tlie New Testament prophets, minister—in acts ; the other sphere of spiritual activity besides speakits development, viz.. Its missions to the Gentiles. The ing, as of—"out of ' the store of his "strength" (G'jwA:, Idle and witty people of .\iitl()cli. we Iciiow from heathen writers, were famous for Inventing nicknames. Thedate of this Epistle must have been when this had become t he generally recogni/.ed designation among >Jenliles (it is never applied by Christians to each other, an it was in after ages—an undesigned proof that the New Teslaineni was composed when it professes), and when the name exposed phtfical power in relation to outward service, rather than moral and Intellectual "ability;" so in Mark 12. :W). |;tveth Greek," sapp Heth;" originally said of a, clwragus, who supplied the chorus with all necessaries for performing their several parts, that God In all things may be i;Iorlfle<\—the final end of all a Christian's acts, through Inu* Chrlat—Tlie mediator througli whom all our bless-
The Ch'r!slum sJwitld not be Asharned. 1 PETER V. The Eldei-g ahoidd Feed Iheir Flocks. same ORnEK as the presbyters, yet have virtually succeeded to a superin tendency of I lie Church analogous to that exercised by the apostles (this superinlendency and priority e.\isted from the earliest times after the apostles [Tertullian]); just as the Jewish synagogue (the model wliicli tlie Ciiurcii followed) was governed by a council of presliyters, presided over by one of themselves, " tlie chief ruler of tlie synagogue." Cf. Vitkinga, Synagogue, Part II., cli. 3. and 7. witness—an eye-witness of Christ's sufferings, and so qualified to exhort you to believing patience in suffering /or well-doing after His example (ch. 4.19; 2.20). 'This explains the "therefore" inserted in one to reproach and sufl Tering, though not seemingly as ye.t to syslriwilic perseoution. let liiiii not be ashametl though tlie world is asliameii of shame. To suffer for one's own faults is no honour (v. 15; < h. 2. 20),—lor Clirist, is no shame {v. 14 ; ch. 3. l.'J). but let liiiii glorify God—not merely glorj' in persecution ; Peter miglit liavesixid as the CDntiast, " but let him esteem it an lionour to himself;"' liiit llie honour is to be given to God, whocounls.him worthy of sucli an honour, involving exemption from the eoming judgments on tUe ungodly, on tills behalf—The iildest JISS. and Vulgate read, " in this name," i. e., in re Kpeot of sullering for such a name. 17. AnothergiouMii of consolation to Christians. All must pass umli i tlitjudgment of God ; God's own household first, ti.eir chastisement being here, for which they should glorify Him as a tile oldest M.SS., "I therefore exliort," resuming exliortation, ch. 4. 19. His liigher dignity as an apostle is lieiein delicately implied, as eye-ieit)iessi»g was a iiecessary qualification forapostleship: cf. Peter's own speeches, Acts 1.21,22; 2.32; 10.39. also—Implying the righteous recompense corresponding to the sufferings, partaker of the glory—according to Clirisl's promise; an earnest of wliicli was given in the transfiguration. 3. Feed Greek, "Tend as a shepherd," by discipline and doctrine. Lead, feed, heed ; by prayer, exhortation, government, and example. The dignity is marked by the term "elder;" the duties of the office, to tend or oversee, by "bishop." Peter has in mind Christ's injunction to bira, "Feed (tend) my sheep . . . Feed (pasture) my lambs" (John 21. l)roof of their membership in His family, and a pledge of their escape from the end of those whom the last judgment shall And disobedient to the Gospel, tlie time— Greek, "season," "fit time." judgment must begin at the house of God—the Church of living believers. Peter has in mind Ezekiel 9. 6; cf. Amos 8. 2; Jeremiah 25. 29. Judgment is already begun, the Gospel word, as a " two-e<lged sword," having the doulile ef Tect of saving some and condemning otliers, and sliall be consummated at the last judgment. "When power is given to the destroyer, he observes no distinction between the righteous and tlie wicked; not onl.v so, but he begins first at the righteous." [WETSTEiN/rom Rabbins.} But God limits tlie destroyer's power over His people, if . . . at us, what shall the end be of them, &c.—If even the godly have chastening judgments t\ow, how mucli more shall the ungodly bedoomed to damnatory judgments at last. Gospel of God—the very God who is to judge them. 18. scarcely—Cf. "so as by fire," 1 Corinthians 3. 15; having to pass through trying chastisements, as David did for his sin. " Tlie righteous " man lias always more or less of trial, but the issue
16). He invites the elders to share with him the same duty (cf. Acts 20. 28). The flock is Christ's, which la among you—Whilst having a concern for all the Church, your special duty is to feed that portion of it which i-t among you. oversight Greek, "bishopric," or duty of bishops, £. e., overseer, not by constraint.—necessit.v is Uiid upon them, but willingness prevents it being felt, both in undertalcing and in fulfilling tlie duly. [Bengel.] "He is a true presbyter and minister of the counsel of God who doeth and teacheth the things of the Lord, being not accounted righteous merely because he is a presbyter, but because righteous, cliosen into the presbytery." [Clemens Alexandkinus.] willingly-One oldest MS., Vulgate, Syriac, and Opiic, add, " as God would have it to be done" (Romans 8. 27). not for flithy lucre—(Isaiali 50. 11; Titus 1.7.) of a ready mind promptly and heartily, without selfish motive of gainseeking, as the Israelites gave their services teillingheartedly to tlie sanctuary. 3. being lorUa—Greek, " lording it:" implying pride and oppression. "Not that we have dominion over your faitli." God's heritage— Greet, " the inlieritances," i. e., the portions of the Church committed severally to your pastoral charge. [Bengel.J It is certain, and the entrance into the kingdom f/6«iidani at last. Tiie "scarcely" marks the severity of the ordeal, and the unlikelihood (in a mere human point of view) of the righteous sustaining it; but tlie righteousness ot Christ and God's everlasting covenant make it all sure, ungodly—having no regard for God; negative description, sinner—loving sin ; positive; the same man is at once God-forgetting and sin-loving, appear—in judgnieiif. 19. General conclusion from v. 17, 18. Seeing that the godly know that their sufierings are by Ood's will, to chasten them that (hey may not perish with the world, they have good reason to trust God cheerfully amidst sufferings, persevering in well-doing, let tUem— Greek, "let them also," "let even them," as well as those not suffering. Not only under ordinary circumstances, hut also in time of suffering, let believers commit, etc. [ct Note, oh. 3. 14). according to the will of God—(,Yo<e, ch. 3. 17.) God's will that the believer should suffer (c. 17), Is for his gooii. One oldest MR. and Vulgate read, "In wril-doings contrast lll-dolngs, v. 15. Our committing of ourselves to God is to be, not in indolent and passive quietism, l)ntaccoinpanled with active well-doiiu/s. faithful — to His covenant promises. Creator—wiio is therefore also our Aliniglity Preserver. He, no! we, must keejxnir souls. Sin destroyed the original spiritual relation between ('reature and Creator, leaving that only of government. Faith re Ktores it ; so that the Ixdiever, living to the will of God (ch. is explained by " the flock" in the next clause. However, In V. 2, " flock 0/ God which Is among you," answering to "(God's) heritages" (plural to express the sheep who are God's portion and inheritance, Deuteronomy 3'2. 9) committed to you, favours English Version. The flock, as one whole, is God's heritage, or /lock in the singular. Regarded in relation to its component sheep, divided among several pastors, it is in tlie plural "heritages." Cf. Acts
1. 17, •25, "Part" (the same Greek). Bernard of Clairvaux, wrote to Pope Eugene, "Peter could not give thee what he had not: what ho had he gave: the care over the Church, not dominion." being- (Jcee/;, " tiecoming." enguinples—the most ellt Mti ve recommendation of precept (1 Timothy 4. 12). Titus 2.7, "patterns." So Jesus. "A monstrosity it is to see the highest rank joined wltli the meanest mind, the flrst seat with the lowest life, a grandiloquent tongue with a laz.v life, mucli talking with no fruit." [HEUN.\i{n.] 4. And— ^4ii</ .50.- as the result of "being ensamples" (v. 3). clilrf Shepherd—The
4. 2), rests Implicitly on his Creator's faitlifulness.
CHAPTER V.
Ver. 1-M. ExiroKTATroNS to E;,nicitH, Junioiw, and A 1,1, tN GENEIIAI,. I'AKTINO PltAYKK. CoNCI.U.SlON. 1. elders-alike in oflhu" and age (v. 5). 1 . . . also an elder —To put one's self on u level with those whom we e,\hort, gives welglit to one's exhortations (cf. 2.Iohn 1). Peter, in title peculiarly (Jlirist's own, not Peter's or the pope's, when . . . shall appear— (Vree/,, " be manifesti'd" (Colosslans 3. 4). Faith serves llie Ijord while sllU unseen, that fadrth notawuy— (/recA:," amaranthine" (cf. ch. 1. I), crown— GVeeA-, stei>haiws, a garland of victory, the prize la the Grecian games, woven of iv.v, parsley, ni.vrlle, olive, or oalt. Our crown Is distingulslu'd from theirs in llial It trn(! humility for the Gospel's sake, does not put forward
Ills apostles/rip here, wherein he presided over the elders. In the uT.ostleshlp the apostles have no successors, for "the signp of an apostle " have not been transmitted. The prefi Idents overthe presbyters and deacons, t)y whatever name designated, angel, bishop, or moderator, though o/ tlie 612
Ih "incorruptible" and " ladtali not away," as the leaves of theirs soon did. "The crown o/ H/e." Not u kinulti "crown" (a different O'rcc/c word, diadema): the pruroKU-
The Young should Sdbmil ihemselvex. 1 PETEE V. All sliouid Resist, the DevQ, tlveof the Lord Jesus (Revelation 19. 12^ ^Inry— Greek, " t/ie glory," viz., to Oe tlit-n revealed (v. 1; cli. 4. 5. j e younger—The dedcons were orifjiiuiUy the younger men, the presbyters older; but subsequently as presliyter expressed the office of Chuicli-ruler or t. ai lier, so Greek neoteros means not (as lit.) .tjoniif] men in iie, Imt sufiordinate ministers and servants of the Church. So Christ uses the term "younger." For He explains it hy "he that doth serve," lit., he lliat minijslerelh as a deacon ; just •8 He explains "llie greatness" l)y "lie tliiit is eliiel," fer of Cagliari reads as Enrjlisb Version, adversary—i«. opponent in a. court of justice (Zecliariah 3. 1). ".Satan" means opponent. " DevW," accuser or slanderer (Revelation 12. 10). "The enemy" (Matthew 13. 39). "A murderer from the beginning" (Jolin S. 41). He counteracts the Gospel and its agents. "The tempter." roaring lion— Implying his violent and insatiable thirst for prey as a hungrj' lion. Through tnan's sin he got God's justice on his side against us; but Clirist.our Advocate, by fulfilling all tlie demands of justice for us, has made our redemption altogether consistent with justice, walketh about —(Job 1. 7; 2. 2.) So the cliildren of the wicked one cannot rest. Evil spirits are in 2 Peter 2. 4 ; Jude 6, said to be already in chains of darkness and in hell. This probably niean.s that this is their doom finally: a doom already begun in part; though for a time tliey are permitted to roam in the world (of which Satan is prince), especially in the dark air that surrounds the earth. Hence pei-- haps arises tlie miasma of tlie air at times, as physical and moral evil are closely connected, devour—entangle in worldly "care" (v. 1) and other snares, so as finally to destroy. Cf. Revelation 12. 1.5, ID. 9. (Luke 4. 13; Ephesiaiis 6. 11-17; James 4. 7.) steadfast—Cf. "established la the truth," 2 Peter 1. 12. Satan's power exists only in respect to llie unbelieving; thefaitliful lie cannot hurt (1 John 5. IS). Faith gives strength to prayer, the great instrument against the foe (James 1. 6, &<.:.). knowing, &e. —"encouragement not to faint in afflictions:" your brethren suiter the same; nothing beyond tiie common lot of Christians befalls you (1 Corinthians 10. 13). It is a sign of God"s favour rather than displeasure, that Satan is allowed to harass you, as he did Job. Your fellow Christians have the same battle of faith and prayer against Satan, in the world—lying in the wicked one, and therefore necessarily the scene of "tribulation" (Jolin 16. 33). are—«ie being accomplished according to the appointment of God. 10. Comforting assurance that God will tinally " perfect" His work of "grace" in them, after they have undergone the necessary previous suffering. But—Only do you watch and resist the foe : God will perform the rest. [Bengi';l.] of all grace—(Cf. ch. 4. 10.) The God to whom as its source all grace is to be referredwho in grace completes wliat in grace He began. He from the first "called You (so tlie oldest MSS. read for 'us') unto (with a view to) glory." He will not let His purpose fall sliort of completion. If He does so in punishing, much more in grace. The three are fitly conjoined: the call, the glory to whicli we are called, and the way (suffering); the fourth is the ground of tlie calling, Ut., "he that rulelh," tlie very word applied lo the bi.sliops or presbyters. So "the young men" are undouljledly the deaconspf the Church of Jerusalem, of wl Mui, as being all Hebrews, the Hellenistic Christians sul)st quenlly complained as neglecting their Grecimi widows, v. lieni:e arose the appointment of the seven others, //e/teni Vtc deacons. So here, Peter, having exhorted the prexbylers, or elders, not to lord it over those committed to Iheni, adds, Iilcewise ye neoters or younger, i.e., suhordinale ministers and deacons, suhm it cheerfully to llie command of the elders. [MoSHKIM.J Tliere is no Scripture sanction lor "youn%er" meaning luiimen in general (a.s Xupoxia explains): its use in tliis sense is proliahl.v of later dale. The"aH of you" that follows, refers to the congres/alion generally; and it is likely that, like I'aul, Peter should notice, previous to the general congregation, the subordinate ministers sm well as the preslryters, writing as liedid to the same region (Epliesus), and loeonlirm the leaching of the apostle of tlie Gentiles. Yea—To sum up all my exhortations in one. be sub.ject—Omitted in the oldest MSS. and Versions, but TisciiExuoJiF quotes the Vatican MS. for it. Then IraasdUe, "Gird (ch. 1. l.i ; i. I) fast on humilitj' (lowliness of miudjtoone another." Tlie verb islit., "tie on with a fast knot." [Waul,.] Or, " yird on humility as llie slave dress (encotnboma) :" as the Lord girded himself with a towel to perform a servile ofllce of humility and love, washing his di.sciples' feet, a scene in whicli Peter had played an import;int part, so that he would naturally have it before his mind. Cf. similarly v. 2 with John 21. 1:)-17. Clothing was the original badge of man's sin and shame. Pride caused the need of man's clothing, and pride still reigns in tlress; the Christian therefore clothes himself in humility (ch. 3. i). God provides him with the robe of Christ's righteousness, in order to receive wliich man must be stripped of pride. God rvaisteth tire proud Quoted, as James 4. 6, from Proverbs 3. 81. Peter had James before his mind, and gives his Epistle inspired sanction. Cf. f. 9 witli James 4.7, lit., " arra.i/eth Himviz., the grace of God in Christ. by—Greek, " in." Christ is He in virtue of wiiom, and in union with wliom, believers are called to glory. The opposite is "in tlie world' (t). 9; John 16.33). after that ye have suffered-Join to "called you:" suffering, ixa a necessary preliminary to glory, was cohtempialed in God's calling, a while—siiort and inconsiderable, as compared with the glory, perfect, &c. The two oldest MSS., and Vulgate and Coptic versions, read, " Uliall perfect (so that there shall be nothing defective in you), stablish, strengthen," and omit "settle," lit., ground, or fir, on a foundation. Alford reads it in spite of tlie oldest MSS. Tiie authority of the latter I prefer; moreover the climax seems to require rather a verb of completing tlie work of grace, than, as the Greek means, founding it. The Greek has " shall Himself perfect you :" self against." Other sins flee from God: i)ride alone opposeth Itself to God; therefore, God also in turn opposes Himself to the proud. (Gekhakd in Ai.kokI).J Humility is the vessel of all graces. [Augustine.] 6. under the mlg Uty liand—afliicti iig you (ch. 'i. loj: "accept" His chastisements, and turn to Him tliatsmiteth you. He depresses tlie proud and exalts tlie humble. In due time—wait liumljly and patiently for His own fit time. One oldest MS. and Vuli/ale read, " In the season of visitation," viz., His visitation in mercy. 7. Casting once for all: so the Greek aorist. care—"anxiety." The advantage flowing from hunib Uni/ ourselves under (Jorf** (i. 6) is confident reliance on His goodness. Exemption from care goes along witli humble submission lo God. careth for you — lit., "respecting you." Care is a burden which faith casts oil' ilie man on his God. Cf. Psalm 22.10; 37.5; 5.5. 22, to wliich Peter alludes; Luke 12. 22,37; Phillppians 4.(1. careth-not so strong a Greek word as the previous Greek "anxiety." 8. Peter has in mind Christ's warning to himself to watch against Satan, from forgetting which he fell. Uc sober thougli you are called on to watch and resist the foe, Qod Himself must really do all in and through yon. The same God who begins must Himself complete the work. The Greek for "stablish" (so as to tie "steadfast in the faith,"
V. 9) is the same as "strcngtlien," Luke 22. 32. Peter has in mind Christ's charge, "When thou art converted strengthen thy brethren." His exhortation accords with his name Peter, "Tliou art Peter, and upon this rock I will build my Church." "Stablish, ' so as not to waver. "Strengthen" with might in the inticr man by His Spirit, against the foe. 11. To him— Emphatic. To Him and Him alone: not to ourselves. Cf. " Himself," i\''o<e, v. 10. glory and—Omitted in tlie oldest MSS. and versioub, dominion6'recA;, "the might" shown In so " perfecting,". , . vigilant—"Care," t. e., anxiety, will intoxicate the soul; tlierefore be sober, i.e., self-restrained. Yet, lest this freedom from care should lead any to false security, he adds, "Be vigilant" against "your adversary." Let this be your "care." God provides, therefore do not be anxious. The devil seeks, therefore watch. [Iskngeu] because—Oral ttc«l In the oldest MSS. The Inoken and 41i\Joluted senteuces are more fervid and forcible. Luci-
Introduction. 2 PETER. Introduction. the Church in Babylon, and closes with 'the children of tliine elect sister (the Asiatic (;iiurcli) greet tliee;" cf. /ntraduction to 2 John). Erasmus explains, " Mark whoiiin the place of a son to me: ' cf. Acts 12. 12, implying Peter's connection witli Mark; whence the mention of him in connection with the Church at Babylon, in which he laboured under Peter before he went to Alexandria is not unnatural. Papias reports from the presbyter John (B.
Ac, you, V. 10 13. Silvaiins Silas, the companion of Paul and Timothy: a suitable messenger by whom to confirm, as Peter here does, Pattys doctrine of "tlie true grace of God" In the same churches (cf. 2 Peter 3. 16). We never meet with Silvanus as Paul's companion after Paul's last journey to Jerusalem. His connection witli Peter was plainly subsequent to that journey, as I suppose—Join "faithful unto you [SteigekJ, as I suppose." Silvanus may have stood in a close relation to tlie churches in Asia, perhaps having taken the oversiglit of them after Paul's departure, and had afterwards gone to Peter, by whom he Is now sent back to them with this Epis-
3.39), that Mark was interpreter of Peter, recording in his Gospel the facts related to him by Peter. Silvanus or Silas had been substituted for John Mark, as Paul's coml)anion, because of Mark's temporary unfaithfulness. But now Mark restored is associated with Silvanus, Paul's companion, in Peter's esteem, as Mark was already reinstated in Paul's esteem. That Mark had a spiritual connection with the Asiatic churches which Peter addresses, and so naturally salutes them, appears from 2 Timothy 4. tle. He did not knotv, by positive observation, Hilvanug' faithfulness to them ; he therefore says, " faitliful to you, as I suppose," from the accounts I hear; not expressing doubt. Alford joins "I have written unto you," which the Greek order favours. The seeming uncertainty, tlius, is not as to Silvanus' faithfulness, which is strongly marked by the Chreek article, but as to whether he or some other would prove to be the bearer of the letter, addressed as it was to five provinces, all of which Silvanus might not reach
11; Colossians 4. 10. Babylon—The Chaldean Babylon on the Euphrates. See Introduction, ON the Place of Writing this Epistle, in prcxjf that Rome is not meautas Papists assert; cf. Lightfoot »r)-»io«. How unlikfy that in a, friendly salutation the enigmatical title of Rome given in prophecy (John, Revelation 17. 5), should be used ! Babylon was the centre from which the Asiatic dispersion whom Peter addresses was derived. Philo, Legal, ad Cttium, sec. 36, and Josephus, Antiquities, 15. 2. 2; 23. 1"2, Inform us that Babylon contained a great many Jews in the apostolic age (whereas those at Rome were comparatively few, about 8000, JosEPiius 17. U); so it would naturally be visited l)y the apostle of the circumcision. It was the headquarters of those whom he had so successfully addressed on Pentecost, Acts 2.9, Jewish "Parlhiaiis . . . dwellers in Mesopotamia" (the Parthiaiis were then mas- "By Silvanus, that faithful brother, as I expect, I have written to you." [Birks.] briefly Greek, "in few (words)," as compared with the importance of the subject (Hebrews 13. 22). exhorting—not so much formally teaching doctrines, which could not be done in so "few words."' testifying-bearing my testimony in confirmation (so the Greek compound verb implies) of that truth which ye have already heard from Paul and Silas (1 John 2. 27). that tills—of which I have just written, and of which Paul before testified to you (whose testimony, now that he was no longer in those regions, was called in question probably by some; cf. 2 Peter 3. 15, 16^. 2 Peter 1. 12, " the present truth," viz., the grace fornjerly promised by the prophets, and now manifested to you. ters of Mesopotamian Babylon); these he ministered to in person. His other hearers, the Jewish "dwellers in Cappadocia, Pontus, Asia, Phrygia, Pamphylia," he now ministers to by letter. The earliest distinct authority for Peter's martyrdom nt Borne is DloNYSiirs, bishop of Corinth, in the latter half of the second century. The desirableness of representing Peter and Paul, the two leading apostles, as together founding the Church of the me- "Grace" is the key-note of Paul's doctrine which Peter now confirms (Ephesians 2. 5, 8). Their sufi'erings for the Gaspel made them to need some attestation and confirmation of the truth, that they should not fall back from it. wherein ye stand-The oldest MSS. read Imperatively, "Stand ye." Lit., "into which (having been already admitted, ch. 1. 8, 21; 2. 7, 8, 9) stand (tlieretropolis, seems to have originated the tradition. Ci,emeijT OF Rome (1 Epislola ad Corinthins, sec. 4. 5), often quoted for, in)." Peter seems to have in mind Paul's words (Romans 5. 2; 1 Corinthians 15. 1). "The grace wherein we stand must be true, and our standing in it true also." [Bengel.] Cf. in Steioer, "He began his Episiie with grace (ch. 1. 2), he finishes it with grace, he has besprinkled the middle with grace, that In every part he miglit teach that the Cliurch is not saved but l)y grace." 13. The ... at Babylon—Alfokd, Benoel, Ac, translate, "Slie that is elected together with you In Babylon," v/z., Peter's wife, whom he ledabout with liim In his missionary Journeys. Cf. ch. 3. 7, "heirs together of tlie grace of life." But why she should be called "elected togetlier witli you is really against it. He mentions Paul and Peter together, but makes it as a distinguishing circumstance of Paul, that he preache<i both In the East and West, Implying that Peter never was in the West. In 2 Peter 1. U, he says, "I mnat .^h<rrtly put ott' this tabernacle," Implying his martyrdom was near, yet he makes no allusion to Rome, or any intention of his visiting it. I t. kiss of eharlly-Romans 1(>. Hi, "an holy kiss:" the token of love to God and the brethren. Love and Ao/incvs are inseparable. Cf. the Instance, Acts 20. 37. prnce— Peter's chxsing salutation ; as Paul's Is, "Grace be witli you," though he accompanies It with " peace be to the brethren." " Peace" (flowing from in Babylon," as if tliere had been no Christian woman In Babylon besides, is Inexplicable on this view. In English Version the sense is clear: "That portion of the whole dispersion (ch. 1. 1, Greek), or Church of Christianized Jews, with Gentile converts, which resides In Babylon." As Peter and John were closely associated, Peter addresses the Church In John's peculiar province, Asia, and closes with "your co-elect sister Church at Babylon saluteth fou;" and John similarly addresses the "elect lady," i. e., i«/rr(//f<«) was Christ's own salutation after the resurrection, and from llim IVtcr derives it. be with you all that are In Christ—The oldest MSS. omit "Jesus." In Ephesians 0.21, addressed to the same region, the same limitation of the salutation occurs, whence, perhaps, Peter here adopts it. Contrast " Be wilh you al^" Uomans
10.21; 1 Corinthians 1«.33.
THE SECOND EPISTLE GENER.\L OF
PETER. INTRODUCTION.
AUTHENTICITY AND genuineness.—If not a gioss linposturc. t/» oicn inlerttal untness Is unequivocal In 11.4 taroar.
It hus Peter't name and apostleship In Its heading: not only his surname, hut his original name Simon, or SOiieon.ttm
Introdiiclum. 2 PETER. Yntroduciion thus, at the close of his life, reminding his readers who he originally was before his call. Again, in ch. 1. 16-18, ho mentions his presence at the Transfiguration, and Christ's prophecy of his death: and in ch. 3. 15, his brotherhood with Paul, Again, in ch. 3. 1, the author speaks of liimself as author of tlie former Epistle : it is, moreover, addressed so as to incline (but not to be restricted to) the same persons as the first, wliom he presupposes to be acquainted witli the writings of Paul, by that time recognized as "Scripture" (ch. 3. 15, " the long-suffering of God," cf. Romans 2. 4). This necessarily implies o late date, when Paul's Epistles (including Romans) already had become generally diffused and accepted as Scripture In tlie Church. The Churcli of the fourth century had, besides the testimony which we have of the (iyubtx of the earlier Christians, other external evidence wliich we have not, and which, doubtless, under God's overruling providence, decided them on accepting it. It is hard to understand how a book palpably false (as it would be if Peter be not the author) could have been accepted in the Canon as Anally established in the Councils of Laodicea, 360 a. d. (if the 59th article be genuine), Hippo, and Carthage in the fourth century (393 and 397). The whole tone and spirit of the Epistle disprove its being an imposture. He writes as one not speaking of himself, but moved by the' Boly Ghosl(ch. 1. 21). An attempt at such a fraud in the first ages would have brought only shame and suffering, alike from Christians and heathen, on the perpetrator: there was then no temptation to pious frauds as in later times. That It must have been written in the earliest age, is plain from the wide gulf in style which separates it and the other New Testament Scriptures from even the earliest and best of the post-apostolic period. Daille well says, " God has al- -owed a fosse to be drawn by human weakness around the sacred canon to protect it from all invasion."
Traces of acquaintance with it appear in the earliest Fathers. Hermas, Similes ti. 4 ; cf. ch. 2. 13, Greek, " luxury in the day ... luxuriating with their own decelvings;" and Shepherd, Vision S.7, "They have left their true way" (cf. ch.2.
15); and Vision i.S, "Thou hast escaped this world" (cf. eh. 2. 20). Clement of Rome, ad Corinlhios,c.7.9 and 10, as to Noah's preaching a,nA Lot's deliverance, "the Lord making it known that He does not abandon those that trust in Him, but appoints those otherwise inclined to judgment" (cf. ch. 2. 5, fi, 7, 9). Iken.bus, a. a. 178 (" tlie day of the Lord is as a thousand years"), and Justin Martyr, seem to allude to ch. 3. 8. Hippolytus, De A ntichristo, seems to refer to ch. 1.
21, "The prophets spake not of their own private (individual) ability and will, but what was (revealed) to them alone by God." The difficulty is, neither Tertullian, Cyprian, Clement of Alexandria, nor the oldest Syriac {Peschito) version (the later Syriac has it), nor the fragment known as Muratori's Canon, mentions it. f\\e first writer who has expressly named it is Origen, in the third century (Homily on Joshua; also 4th Ilamily on Leviticus, and 13th on Numbers), who names it " Scripture," quoting ch. 1. 4 ; 2. 16 ; however (in Euskbius, Ecclesiastical History, 6. 25), he mentions that the Second Epistle was doubted by some. Firmilian, bishop of Cappudocia, in Epistle ad Cyprian spe.'iks of Peter's Epistles as warning us to avoid heretics (a monition which occurs in the Second, not the First Epistle). Now Cappadocia Is one of the countries mentioned (cf. 1 Peter 1. 1 with ch. 3. 1) as addressed ; and it is striking, that from Cappadocia we get the earliest decisive testimony. " Internally it claims to be written by Peter, and this claim is confirmed by the Christians of that very region in whose custody it ought to have been found."^' [Tregelles.J The books disputed (Antilegomena), as distinguished fi'om those universally recognized (Homologoumena), are Epistles, 2 Peter, James, 2 and 3 John, Jude, the Apocalypse, Epistle to Hebrews (cf. Eusebius, Ecclesiastical History, 3. 3, 25). T\\e Antilegomena stand in quite a different class from t\\e Spurious ; of these there was no dispute, they were universally rejected, e.g., the Shepherd of Hermas, the Revelation of Peter, the Epistle of Barnabas. Cyril of Jerusalem (a. d. .348) enumerates seven Catholic Epistles, including 2 Peter; so also Gregory of Nazianzkn (389 a.d.), and EpiPHANIUS, A.D. .367. The oldest Greek MS.S. extant (of the fourth century) contain the Antilegomena. Jerome, De
Viris Illustribus, conjectured, from a supposed difference of style between the two Epistles, that Peter, being unable to write Greek, employed a different translator of his Hebrew dictation in the Second Epistle, and not the same as translated the First into Greek. Mark is said to have been his translator in the case of the Gospel according to St. Mark ; but this is all gratuitous conjecture. Much of the same vi-ews pervade both Epistles. In both alike he looks for the Lord's coming suddenly, and the end of the world (cf. ch. 3. 8-10 with 1 Peter 4. 5) ; the inspiration of the prophets (cf. 1 Peter 1. 10-12 with ch. 1. 19-21
8. 2); the new birth by the Divine word a motive to abstinence from worldly lusts (1 Peter 1. 22; 2. 2; cf. ch. 1. 4); also
1 Peter 2. 9 with ch. 1. 3, l)oth containing in the Greek the rare word " virtue" (1 Peter 4. 17 with ch. 2. 3).
It is not strange that distinctive peculiarities of style should mark each Epistle, the design of both not being the same. Thus the tufferings of Christ are more prominent in the First Epistle, the object there being to encourage thereljy Christian sufferers ; the glory of tlie exalted Lord is more prominent in the Second, the object being to communicate fuller " knowledge" of Him as the antidote to the false teaching against which Peter warns his readers. Hence His title of redemption, "Christ," is the one employed in the First Epistle ; but in the Second Epistle, " the Lord." Hope is characteristic of the First Epistle ; full knowledge, of the Second Epistle. In the First Epistle he puts his apostolic ai Ufuyrity lesR prominently forward than In the Second, wherein his design is to warn against false teachers. The same difference Is observable in Paul's Epistles. Contrast 1 Thessalonians 1. 1 ; 2 Thessalonians 1. 1 ; Philippians 1. 1, with Galatians 1. 1; 1 Corinthians 1. 1. The reference to Paul's writings as already existing in numbers, and as then a recognized part of Scripture, implies that this Epistle was written at a late date, Just before Peter's death.
Striking verbal coincidences occur : cf. 1 Peter 1. 19, end, with ch. 3. 14, end ; ch. 1. .3, "His own," Greek, 2. 16; 3. 17 with 1 Peter .3. 1, 5. The omission of the Greek article, 1 Peter 2. 13 with ch. 1. 21 ; 2. 4, 5, 7. Moreover, two words occur, ch. 1. 13, "tabernacle," f. e., the bodj', and 15, "decease," which at once remind us of the transfiguration narrative iu the Gospel. Both Epistles refer to the Deluge, and to Noah as the eighth that was saved. Though the First Epistle abounds in gruotations of the Old Testament, whereas the Second contains none, yet references to the Old Testament occur often (ch. 1. 21 ; 2. 15 ; -3. 5, 6, 10, 13). Cf. Greek, 1 Peter .3. 21, " putting away," with ch. 1. 14 ; 1 Peter 1. 17, Greek, Pass the time, with ch. 2. 18; 1 Peter 4. 3, "walked In," with ch. 2. 10; 3. 3; "called you," 1 Peter 1. 15; 2. 9; 5. 10, with ch. 1. 3.
Moreover, more verbal coincidences with the speeches of Peter In Acts occur In this Second, than In the First Epistle. Cf. Greek, " obtained," ch. 1. 1 with Acts 1. 17 ; ch. 1. 6, Greek, " godllnert," with Acts 3. 12, the only passage where the term occurs, except In the Pastoral Epistles; and ch. 2. 9 with Acts 10.2,7; ch. 2. 9, " punished," with Acts 4. 21, the only places where the term occurs; ch. .3. 2, the double genitive, with Acts 5. 32; " the day of the I-ord," ch. 3. 10, with Acts 2. 20, where onlj' It occurs except in 1 Thessalonians 5. 2. The testimony of Jude, 17, 18, Is strong for Its genuineness and Inspiration, by a<loptinK its very words, and by referring to It as received by the churches to which he, St. Jude, wrote, " Remember the words which were spoken before rite Apostle Confinus the Brethren 2 PETER I. 171 the Hope of nn Increase of Orcuse. of the apostles of our Lord Jesus Christ; how that they told you tliere should be mockers in the last lime, v ho should }vnlK after their own ungodly lusts." Jude, therefore, must have written after 2 Peter, to wliicli lie jiliiiuly refers; not before, as Alfobd thinks. No less than eleven passages of Jude rest on similar statements of 'J Peter. JuJe 2, ct. eh. 1.2; Jude 4, cf. ch. 2. 1; Jude 6, cf. ch. 2. 4; Jude 7, cf. ch. 2. 6; Jude 8, cf. ch. 2. 10; Jude 9, cf. ch. 2. 11; Jude 11, el. ch. 2. l.">; Jude 12, cf. ch. 2. 17; Jude 16, cf. ch. 2. 18; Jude 18, cf. ch. 2. 1 and 3. 3. Just in the same way Mieali cli. 4. I-l leans on the somewhat earlier prophecy of Isaiah, wliose inspiration he tliereby confirms. Alfoud reasons that because Jude, in many of tlie passages akin to 2 Peter, is fuller than 2 Peter, lie must be prior. This by no means follows. It is at least as likely, if not more so, that the briefer is the earlier, rather than the fuller. The dignity and energj' of the style is quite consonant to what we should expect from the prompt and ardent foreman of the apostles. The difference of style between 1 and 2 Peter accords with the distinctness of the subjects and objects.
The date, from what has been said, would be about 68 or 69 a. n., about a year after the first, and shortl.v before the destruction of Jerusalem, the typical precursor of the world's end, to which ch. 3. so solemnly calls attention, after Paul's ministry had closed (cf. Greek aorist, "wrote," past time, cli. 3. 15), just before Peter's own death. It was written to include the same persons, and perhaps in, or about the same place, as the first. Being witliout salutations of individuals, and entrusted to the care of no one Cluirch, or particular churches as the first is, but directed generally "to them that have obtained like precious faith witli us," it took a longer time in being recognized as canonical. Had Rome been the place of Us composition or publication, it could hardly have failed to have had an early acceptance—an incidental argument against the tradition of Peter's martyrdom at Rome. The remote scene of its composition in Babylon, or else in some of the contiguous regions beyond the borders of the Roman empire, and of its circulation in Cappadocla, Pontus, &c., will additionally account for its tardy but at last universal acceptance in the catholic Church. The former Epistle, through its more definite address, was earlier in its general acceptance. Object.—In ch. 3. 17, 18 the twofold design of the Kpistle'is set forth, riz., to guard his readers against " the error" of false teachers, and to exhort them to grow in experimental "knowledge of our Lord and Saviour." The ground on which this knowledge rests is stated, ch. 1. 12-21, i'(2., the inspired testimony of apostles and prophets. The danger now, as of old, was about to arise from false teachers, who soon were to come among them, as Paul also (to whom reference is made, cli. 3. 15, 16) testified in tlie same region. Tlie grand antidote is " the full knowledge ol oar Lord and Saviour," througli which we know God the Father, partake ot His nature, escape from the pollutions of the world, and ha ve entrance into Christ's kingdom. The aspect of Christ presented is not so much that of the past suffering, as of tlie future reigning. Saviour, His present power, and future new kingdom. This aspect is taken as best fitted to counteract the theories uf the false teachers who should "deny" His iords/iip and His coming again, the two very points which, as au apostle and eye-witness, Peter attests (His " power" and His "coming"); also, to counteract their evil example in practice, blaspheming the way of truth, despising governments, slaves to covetousuess and filthy lusts of the flesh, whilst boasting of Christian freedom, and, worst of all, apostates from the truth. The knowledge of C/"-i«<, as being the knowledge of *' the way of righteousness," " the right way," is the antidote of their bad practice. Hence "the preacher of righteousness," Noah, and "righteous Lot," are instanced as escaping the destruction which overtook the "unjust"' or " unrighteous ;" and Balaam is instanced as exemplify ing the awful result of " utirighteousness" such as characterized the false teachers. Thus the Epistle forms one connected whole, the parts being closely bound together by mutual relation, and the end corresponding with the beginning; cf. ch. 3. 14, 18 with ch. 1. 2, in both "grace" and " peace" being connected with " the knowledge" of our Saviour; cf. also ch. 3. 17 with 1. 4, 10, 12; and ch. 3. 18, "grow in grace and knowledge," with the fuller ch. 1. .5-8 ; and ch. 2. 21 ; and oh. 3. 13, " righteousness," with ch, 1. 1 ; and ch.
3. 1 with ch. 1. 13;' and ch. 3. 2 with ch. 1. 19. The germs of Carpocratian and Gnostic heresies already existed, but the actual manifestation of these heresies is spoken of as future (ch. 2. 1,2, &c.): another proof that this Epistle was written, as it professes, in the apostolic age, before the development of tlie Gnostic lieresies in tlie end of tlie first and the beginning of tlie second centuries. The description is too general to identify tlie heresies with any particular one of the subsequent forms of heresy, but applies generally to them all.
Though altogether distinct in aim from the First Eiiistle, yet a connection may be traced. The neglect of the warnings to circumspection In the walk, led to the evils foretold in the Second Epistle. Cf. the warning against the abuse of Christian freedom, 1 Peter 2. 16 with ch. "2. 19, " While they promise them liberty, they tliemselves are the servants of corruption ;" also the caution against pride, 1 Peter 5. o, 6 with ch. 2. 18, " they speak great swelling words Of vanity."
CHAPTER I. which is cast forth, like precious— " equally precious" to all: to those who believe, tliouh not having seen
Christ, as well as to Peter and those who have seen Hiin. For it lays hold of the same " exceeding great and precioua promises," and the same "righteousness of (iod our Saviour." "The common salvation . . . the faltli once delivered unto the saints" (Jude 3). with us—apostles and eye-witnesses {i\ 18). Though putting forward his Ver. 1-21. Adduess: Exhoutation to ai.i. Ghaces, as God has Give.n us, in the Knowi-kixje of Ciiuist, all, Things Peutainino to Life: Confik.mkd hv the Testimony OF Apostles, and also Pitoi'iiicrs, to the Power and Coming of Cubist. 1. Simon—the Greek form: In oldest MSS., "Symeon" {//^'^ccic, i'. e., hearing), a/iostlrship to enforce his exhoi talioii, lu' with true humility puts himself, as to " the lailli," on a level with all other believers. The degree of faith varies in ditlerent believers ; but in respect to its objects, present justification, as in Acts 15. 11. His mention of his original name, accords with the design of this Second F.pislle, which is to warn against the coming false teachers, by setting fortli the true " knowledge" of Christ on the testimony of the original apustolic eye-iritnessrs like lilmself. This was not reciuired in tlie l''lrst Fiilstle. m-rvaiit—" slave :" saiiclineatloii, and future glorification, 11 is common alike to all. Christ Is to all believers " made of God wisdom, righteousness, saiictllleatlon, aiiil redeiiipllon." tUrawfiU— Greek, "IN." Translate, ns the one article to both nouns reijulres, " the righteousness of Uim who is (at once) our God and (our) Saviour." I'i'ter, conrlrmlng
KO Paul, Romans 1. 1. l€» llx'iii, Ac— He addresses a Wider ranges of renders ((dl believers) than In the First
Epistle, eh. 1., but mi'ans to include esi>eei(dly those addressed in till! First Epistle, iis (•li.3. 1 proves, obtnliird— by grace. Appllcil by Peter tit the receiving of the iipostlenMp, lU., l/y alliitmcnt: as the G'rrr/,- is, I, like I.I); .lolin
Paul's testimony to the same churches, adopts Paul's Insjilred phraseology. The (tospcl plan sets forth God'i rii/hleuusnt \s, which Is Chilsl's righteousness. In tn«» brightest light. Faith has Its sphere in 11 us its peculiar
19. U. They did not n< i|iilriIt lor I liciiisi l vcs ; llie lllvine OJccUon Is an iiuleperident of man's control, us the lot
3e Ex\orrelh the Brethren, h\j Faith and 2 PETEll I. Guud Works, to moke their Calling Swn, element: God Is in redeinplion " righteous,"' and at the same time a '• Saviour ;' ct'. Isaiah 45. 21, " a juiit tJod and a Saviour.'' 3. Grace . . . peace—(1 Peier 1.2.1 ilirnugli— Oi'eek, "in:" tlie sphere in wliieli alone f/nirc and peace can be multiplied, knowledge— Crj-ce/r, Itnowleilge." of Goil, and of Jesus onr Lord—tlie Father is here meant by "(iod," but the ISon in v. 1: marlciiig liow entirely one the Father and Son are {.lohn li. 7-11). The Vuli/ate omits "of God and;" but oldest MS.S. support the words. Still the prominent object of Peter's exiiortation is " the knowledge of Jesus our Lord" (a phrase only in Romans former. Faith leads the bana, lore brings up the rear fBEXGEL.] The fruits of faith specified are seven, the perfect number, virtue—moral excellency; manly, strenuous energy, answering to tile Dtcue (energetic excellency) of God. and to— G'reeA, " in ;" "and in (tlie exercise Of your virtue knowledge," viz., practical discrimination of goixl and evil; intelligent appreciation of what is the will of God in each detail of practice. G. Greek, "And in your knowledge self-control." In the exercise of Ciiristian
or discernment of God's will, let there be the practical fruit of «e//-con<>-oi as to one's lusls and passions. Incontinence weakens the mind
4. 24), and, only secondarily, of the Father through Him; continence, or self-control, removes weakness and imparts strengtli. [Bengel.j "And in your self-control patient endurance" amidst sufl'erings, so much dwelt on in the First Epistle, ch. 2., 3., and 4. "And in your patient endurance godliness;" it is not to be mere stoical endurance, but united to (and flowing from] God-trusting. [Alford.] 7. "And in your godliness brotherly kindness;" not suffering your go<Iliiiess to be moroseness, nor a sullen solitary habit of life, but kind, generous, and courteous. [Alfohd.] Your natural atfection and brotherly kindness are to be sanctified by godliness. "And in your brotlieriy kindness love," uiz., to all men, even to enemies, in thought, word, and deed. From brot/ierly kindness we are to go forward to love. Cf.
(v. 8; eh. 2. 20; 3. 18). 3. According as—Seeing that. [AlFORD.] "As He hath given us all things (needful) for life and godliness, (so) do you give us all diligence," &o. The oil and flame are given wholly of grace by God, and " taken" by believers : tlieir part henceforth is to "trim their lamps" (of. v. 3, 4 with 5, &c.). life and sodllncss— Spiritual li/e must exist first before there can lie true godliness. Knoivledye of God cxperimenlaily is the firsi Ktep to life (John 17. .3). . Tile child must have vital breath first, and then cry to, and walk in tlie ways of, his father. It is not by i/odliness that we oljtain life, but b.y lifp, godliness. To life stands opposed eorruj>tion ; to ffodliness, lust {v. 4). cnlltd ns— f. lu—"calling" (1 IVter
2. 9). to glory and virtue— ratiier, "through (His) glory." Tlius English Version reads as one oldest MS. But other oldest MSS. and Vulgate reail, "ISi/ J/i.s own (peculiar) glory and virtue;" being the explanation of "His Divine power;" glory and moral excellency (the same attril)ute is given to God in 1 Peter 2. 9, " praises,"
1 Thessalonians3. 12, "Love one toward another (brotherly kindness), and toward all men" (charity). So charity completes the choir of graces in Colossians 3. 14. In a retrograde order, lie who has love will exercise brotherly kindness; lie who has brotherly kindness will feel godliness needful; the godly will mix nothing stoical with his patience ; to the patient, temperance is easy; tlie temperate lit., xirlues) characterize God's "power." "Virtue," the standing word in heathen ethics, is found only once in Paul (Philippians 4. 8), and in Peter in a distinct sense from its classic usage; it (in the heathen sense) is a term too low and earthly for expressing the gifts of the Spirit. [Trench, Synonyms.] 4. VVliereby—By His glory and virtue: His glory making tiie "promises" to be exceeding great; His virtue making them "precious." [Bengel.J 'Precious promises are the object of precious
Weighs things well, and so has knowledge; knowledge guards against sudden impulse carrying away its virtue. [Bengel.J 8. be— GceeA:, " sul)sist," i. e., supi)Osing tliese things to have an actual subsistence in you; " be" would express the mere matter-offact being (Acts Iti. 20). abound —r/iO)-e than in others ; so the Greek, make—" render," "constitute you," habitually, by the very tact of possessing these graces, barren — "inactive," and, as a field l.ying fallow and unworked (Greek), so barren and useless. unfruitful In—rather," . . . in respect to," &c. "The full knouledge (Greek) of Christ" is the goal towards wliich all these graces tend. As their subsisting in us constitutes us not barren or idle, so tlieir abounding in us constitutes us not unfruitful in respect to it. It is through doing His will, and so becoming like Him, tliat we grow in knowing Him (John 7. 17). 9. Bwt— Greek, " For." Confirming the need of these graces (v. 5-8) by tlie fatal consequences of the want of them, he that lacketh Greek, " he to wliom these are not present." blind—as to the spiritual realifaith, given—the promises themselves are a gift: for God's promises are as sure as if they were fulfilled. l>y these—promise*. They are tlie object of faith, and even now have a sanctifying effect on the believer, assimilating him to God. Still more so, when they shall be fulfilled, might Greek, " that ye may become partakers of the Divine nature," even now in part ; hereafter perfectly
1 John 3. 2, " We shall be like Him." the Divine nature — not God's essence, but His lioliness, inclu<ling His "glory" and " virtue," v. 3 ; the opposite to "corruption througli lust." Sanclification is the imparting to us of God /^ir/wei/bj' the Holy Spirit in the soul. We by faith partake also of the material nature of Jesus (Ephesians ties of the unseen world, and cannot see afar off—Explanatory of "blind." He closes his eyes (Greek) as unable to see distant objects (viz., heavenly things), and fixes his gaze on present and eartlily things which alone he can see. Perhaps a degree of wilfulness in the blindness is implied in the Cr»-eeA;, "closing tlie eyes," which constitutes its culpability; hating and rebelling against tlie light shining around him. forgotten Greek, " contracted forgetfulness," wilful and culpable obliviousness, that he was purged—The continually present sense of one's sins having been once for all forgiven, is tlie strongest stimulus to every grace (Psalm 130.4). This once-for-all ac(!omplished cleansing of unbelievers at their new birth
5.30.) The " Divine power" enables us to be partakers of "the Divine nature." escaped the corruption—wliich ;.nvolves In, and with itself, destruction at last of soul and body; on "escaped" as from a condemned cell, cf. ch. 2.
18-20; Genesis 19. 17; Colossians 1. 13. throughG'T-ee/c, "in." "The corruption in the world" has its seat, not so much in the surrounding elements, as in the "lust" or concupiscence of men's hearts. 5. And besides this rather, "And for this very reason," viz., "seeing that His Divine power hath given unto us all tilings that pertain to life and godliness" (v. 3). giving— introducing , side by side with God's gift, on yoxxx part " diligence." Cf. an instance, v. 10; ch. 3. 14 ; 2 Corinthians 7. 11. aU—all possiis taught symbolically by Christ, John 13. 10, Greek, "He that has been bathed (once for all) needeth not save to ble, add— "minister additionally," or abundantly {ct. Greek, 2 Corinthians 9. 10) ; said properly of the on*, vho lupplied all the equipments of a chorus. So accordingly, " there will be ministered abundantly unto you an entrance into the everlasting kingdom of our Saviour" (v. 11). to— Greek, "IN;" in the possession of your faith, minister wa.Hh his feet (of the soils contracted in the daily walk), but is clean every whit (in Christ our rigliteousness)." "Once purged (witli Christ's blood), we should have no more consciousness of sin" (as condemning us, Hebrews
10. 2), because of God's promise. Baptism is the sacramental pledge of this. 10. Wherefore—Seeking the blessed consequence of having, and the evil effects of not having, these graces (v. 8, 9). the rather—the more earnvirtue. Their faith (answering to "knowledge of Him," t>.
8) Is presupposed as the gift of God (v. 3; Ephesians 2. 8), ^nd is not required to be ministered by us ; in its exercise, estly, brethren—marking that it is affection for them wliich constrains him so earnestly to urge them. Nowhere else does ne so address them, which makes his calling them so here the more craphatioal. give diligence— virtue is to be, moreover, ministered. Each grace being assumed, becomes the stepping-stone to the succeeding grace; and the latter in tarn qaalifies and completes the The ApoMie Speaheth of hk Death, 2 PETER I. avd Warnelh them to be Constant in Faith, occasion may require, to have . . . In remembrance— Greek, "to exercise remembrance of." Not merely "to remember," as sometimes we do, things we care not about; but "hiive them in (earnest) remembrance," as momentous and precious truths. 10. For—Reason why he is so earnest that the remembrance of these things should be continued after his death, followed—out in detail, cunningly-devised Greek, "devi.sed hy {man's) wisdom;" as distinguished from what the Holy Ghost teaches (ef. ) Corinthians 3. 13). But cf. also ch. 2. 3, "feigned words." fables—as the heathen mythologies, and the subsequent Gnostic "fables and genealogies," of which the germs alrea<ij' existed in thejunction of Judaism with Oriental philosophy in .\sia Minor. A precautionar.y protest of the Spirit against the rationalistic theory of the Gospel history being myth, when we made known unto you—not that Peter himself had personally taught the churches in Pontus, Galatia, Ac, hut he was one of the apostles whose testimony was borne to them, and to the Church in general, to whom this Epistle is addressed (ch. 1. 1, including, but not restricted, as 1 Peter, to The Greek aorist implies one life-long effect, fAlford.] to make Greek middle voice ; lo make so far as it dcpendu on you; to do your part towards making. "To make" absolutely and tlually is God's part, and would be in tlie active, yonr calling and election sure—by " miaistirring additionally in your faith virtue, and in your virtue knowledge,'' &c. God must work all these grace's in us, yet not so that we should be mere machines, but willing instru7nenls in His hands in making His election of us "secure." Tlie ensuring of our election is spoken of not in respect to'God, whose counsel is steadfast and everlasting, but in respect to our part. There is no uncertainty on His part, but on ours the only security is out faith in His promise and the fruits of the Spirit (ti. 5-7, 11). Peter sulijoins election to calling, because the calling is the effect and proof of God's election, vfh\ch goes before and is the main thing (Romans
8. 28, 30, 33, where God's "elect" are those " predes'innted," and election is "His purpose," according to wliioh he "called" them). We know His calling before His election, thereby calling is put first, fall— Greet, "stumble" and fall finally (Romans 11. 11). Metaphor from one stumbling tlie churches in Pontus, itc). power—the opposite of "lal)les:" cf. the contrast of "word" and "power,"' 1 Corinthians 4. 20. A specimen of His poiver was given at the Transfiguration ; also of His "coming" again, and its attendant glory. The Greek for "coming" is always used of His iccond advent. A refutation of the scoffers (ch. 3.
In a race (1 Corinthians 9. 24). 11. an—rather as Greek, "the entrance" which ye look for. ministered—the same verb as in v. 5. Ministerin yonr faith virtue and the other graces, so shall there be ministered to you the entrance into that heaven where these graces shine most briglitly. The reward of grace hereafter shall correspond to the work of grace here, abundantly— GreeA-, " richly." It answers to "abound," v. 8. If these graces abound in .you, you shall have your entrance into heaven not merely "scarcely"
4): I, James and John, saw with our own eyes a mysterious sample of His coming glory, were Greek, "were made." eye-witnesses-As initiated spectators of mysteries (so the Greek), we were admitted Into His innermost secrets, viz., at the Transliguration. his-Emphatlcal (cf. Greek): THAT great One's majesty. 17. received . . . honour— in the voice that spake to Him. glory—in the (as he had said, 1 Peter 4. 18), nor "so as by fire," like one escaping with life after having lost all his goods, but in triumph without "stumbling and falling." 12. Wherefore—as these graces are so necessary to your abundant entrance into Christ's kingdom (u. 10, 11). I will not be negligent—The oldest MSS. read, "I will be about always light whidi shone around Him. cnme— Greek, "was borne :" the same phrase occurs only In 1 Peter 1. 13: one of several instances sliowing that the argument against the authenticity of this Second Epistle, from its dissimilarity of style as compared with 1 Peter, is not well founded, such a voice—as he proceeds to describe, from to put you in remembrance" (an accumulated future : I will regard you as always needing to be reminded) : cf. " I will endeavour," v. 15. "I will be sure always to remind you." [Alford.] "Always:" implying the reason why he writes the second Epistle so soon after the tirst. He tlie excellent glory—rather as Greek, "BY (t. e., uttered by) the magnificent glor.v" (i. e., by God: as His glorious manifested presence Is often called by the Hebrews "the Glory," cf. " His Excellency," Deuteronomy 33. 26; Psalm feels there is likely to be more and more need of admonition on account of the increasing corruption (cli. 2. 1, 2). In tlie present truth—//le Gospel-truth note present with you: formerly promised to Old Testament believers as about to be, now in the New Testament actually present with, and in, l)elievers, so that they are "eslablished" in it as a " present" reality. Its importance renders frequent monitions never superfluous: cf. Paul's similar upolog.v, Romans 15. 14, 15. 13. "Vea.—Greek, "Rut;" though "you know" the truth (r. 12). this tabernacle—soon to be taken down (2 Corinthians 5. 1): I therefore need tomake
21. 5). in ^vhom— Greek, " tn regard to whom" (accusative); but Matthew 17. 5, " in whom" (dative) centres and rests my good pleasure. Peter also omits, as not required by his purpose, "hear Him," showing his ln<lependence in his inspired testimony. I am Greek aorist, past time, "My gofid pleasure rested from eternil.v." 18. wc—Emphatlcal : we, James and John, as well as m.vself. which came—rather as Greek, " we heard l)orne from heaven." holy mount—as the Transfiguration mount came to be regarded, on account of the manifestation of Christ's Divine glory there. 19. and—and so, viz., by this santple of Christ's glory in His humiliation (John 1. 14), and earnest of His coming glory In His exaltation. 'We—all believers, a more sure—rather as Greek, "we have ttie word of prophecy more sure" (confirmed). Previously we knew Its sureness by faith, but, through that visible specimen of Its hereafter entire fulfilment, assurance Is made doubly sure. Prophecy assures us that Christ's stif Terings, now past, are to l)e followed by Christ's glory, still future: the Transfiguration gives us a pledge to make our faith still stronger, that' "the day" of His glor.v will "dawn" ere long. He does not mean to sa.v that " the word of prophecy," or Scripture, is surer than the voice of God heard at the Transfigurat ion, as Knglish }'ersi<m ; for this Is plainly not the fa<-t. The fulfilment of propheci/ no tar In (^lirlst's history makes us the si/rcr of what is yet to he fulfilled. His consnmnuited glor.v. The word was the " lamp (Greek for the most of my short lime for the good of Christ's Church. The zeal of Satan against It, the more intense as hi.itime
Usliort, ought to stimulate Christians on the same ground.
Greek, " in" (cf. eh. 3. 1). 14. shortly I must put olT —Greek, " the putting oIT (as a garment) of my tabei iiacle
Is speedy :" implying a soon approaching, i\\>d alsoa.vi/(/- den death (as a violent death Is). Christ's words, .lolin 21.
18, 19, "When thou art old," &c., were the ground of his "knowing," now that he was old, that his foretold martyrdom was near. Cf. as to Paul, 2 Timothy 4. (i. Though a violent d<"ath, ho calls Ita "departure" (drcck tor "decease," V. 15), cf. Acts 7. GO. 15. endeavour—" use my diligence:" the same Greek word as in v. 10: this Is the field In which my diligence has scope. Peter thus lulllls Christ's charge, "Feed my sheep." decensc— " di'partlire." The very word (exodus) used In the Transfiguration, Moses and Kllas conversing al)out Christ's decease (found nowhere else in the New Testament, but Hel)rews 11.
22, "the departing of Israel" out of Egypt, to wliW'li the saints' deliverance from the present liondage of (corruption answers). "Tal)ernacl('" Is another term fnund here as well an there (r,uke 9. 31, .'!:!): an undesigned coincidence confirming Peter's authorshlpof this Epistle, that ye may be able—by the help of this wrltt<'n Epistle; and perhaps also of St. Mark's Gospel, which Peter superintended, always— G'J'ceA:, " on each occasion :" as often as ' light') heeded" b.v Old Testament l>ellevers, until a gleatn of the " daydawn" was given at Christ's first comaig, niul especially In His Transliguration. So the word Is a /<i?np to us still, until "the day" burst forth lull.vat the second coming of "the Sun of rigliteousness." The day, when It dawns upon y(ui, nnikes sure the fact that you saw correctly, though indistinctly, the objects revealed by th*
Ko Proyheaj is oj PrivaU Interpretation. 2 PETER II. False Teacher to Arise among them. lamp, whereunto—to which word of prophecy, primarily the 01(1 Testameut in Peter's day; but now also tifiedst by thy spirit in thy prophets." "Seer," on the other hand, refers to the mode of receiving tlie communications from God, rather than to the utterance of them to others. "Spake" implies that, both in its original oral announcement, and now even when in writing, it has been always, and is, the living voice of God speaking to us through His inspired servants. Greek, "Borne, (along)" forms a beautiful antithesis to "was borne." They were passive, rather than active instruments. The Old Testament prophets primarily, but including also all the inspired penmen, whether of the New or Old Testament (ch. 3. 2). in our day the New Testament, which, tliough brigl)ler than the Old Testament (cf. 1 John 2. 8, end), is but a lamp even still as compared with the brightness of the eternal day (cf. ch. 3. 2), Oral teachings and traditions of ministers are to be tested by the written word (Acts 17. 11). dark—the Oreekimpliea squalid, having neither water nor light: such spiritually is the world without, and the smaller world (microcosm) within, the heart in its natural state. Cf. the "dry places" Luke 11. 21 (viz., un watered by the Spirit), through whicli the unclean spirit goetli. dawn—bursting through the darkness, day-star Greek, "the morning star," as Revelation 22. IG. Tlie Lord Jesus. \n your liearts—Christ's arising in the heart by His Spirit giving full assurance, creates spiritually full day in tlie heart, the means to which is prayerfully giving heed to the word. This is associated witli the coming of theday of the Lord, as being the earnest of it. Indeed, even our hearts shall not fully realize Christ in all His unspealial)le glory and felt presence, until He shall come (Malachi i. 2). Isaiah 66. 14, 15, "When you see this, your lieart shall rejoice . . . For, behold, the Lord will come." However, Tregelles' punctuation is best, "whereunto ye do well to take heed (as unto a light shining in a dark place, until the day have dawned and the morning star arisen) in your hearts." For the day has already dawned in the heart of believers; what they wait for is, CHAPTER II.
Ver. 1-22. False Teachers to Arise: Their Bad Practices and sure Destruction, from which thk GODI/Y SHAI.1. be DELIVERED; AS LOT WAS. 1. But—In contrast to the prophets " moved by the Holy Ghost " (ch.
1. 21). also—as well as the true prophets (ch. 1. 19-21), Paul had already testified the entrance of false prophets into the same churches, among the people—Israel: ho is writing to believing Israelites primarily (Note, 1 Peter
1. 1). Such a "false prophet" was Balaam (u. 15). there shall be—already symptoms of the evil were appearing (u. 9-22; Jude 4-13). false teachers—teachers of falsehood. In contrast to the true teachers, whom he exhorts his readers to give heed to (cli. 3. 2). who such as (lit., "the which ") shall, privily—not at first openly and directly, but by the way, bringing in error by the side oi the true doctrine (so the Greek) : Rome objects, Protestants cannot point out the exact date of the beginnings of tlie false doctrines superadded to the original trutli; we answer, Peter foretells us it would be so, that the first introduction of them would be stealthy and unobserved (Jude 4). damnable—^it., "of destruction:" entailing destruction (Pliilippians 3. 19) on all who follow them, heresies selfchosen doctrines, not emanating from God (cf. "will-worship," Colossians "2. 23). even—going even tosucii a length as to deny both in teacliing and practice. J'eter knew, by bitter repentance, what a fearful thing it is to dejiy the Lord (Luke 22. 61, 62). denying—Hini whom, above all others, they ought to confess. Lord—" Master and Owner " its visible manifestation at Christ's coming, ao. "Forasmuch as ye know this" (1 Peter 1. 18). first—the foremost consideration in studying the word of prophecy. Laj'ing it down as a. first principle never to be lost sight of.
Is Greek, not the simple verb, to be, but to begin to be, "proves to be," "becometh." No prophecy is found to be the result of "private (the mere individual writer's uninspired) interpretation" (solution), and so origination. The Greek noun epilusis, does not mean in itself origination; but that which the sacred writer could not always fully interpret, though being the speaker or writer (as 1 Peter 1. 10-12 implies), was plainly not of his own, but of God's disclosure, origination, and inspiration, as Peter proceeds to add, "But holy men . . . spake (and afterwards wrote) . . . moved by the Holy Ghost:" a reason why ye should "give" all "heed" to it. The parallelism to v. 16 shows that "private interpretation," contrasted with "moved by the Holy Ghost," here answers to " fables deXHsed by {human) wisdom," contrasted with " we were eyewitnesses of His majesty," &c., as attested by the "voice from God." The words of the prophetical (and so of all) Scripture writers were not mere words of the individuals, and therefore to be interpreted by them, but of " the Holy Ghost " by whom they were "moved." " Private" is explained, V. 21, " by the will of man " (viz., the individual writer). In a secondary sense tiie text teaches also, as the word is the Holy Spirit's, it cannot be interpreted by its reader* (any more than by its writers by their mere private human powers, but by the teaching of the Holy Ghost (John 16. 14). "He who is the author of Scripture is its supreme interpreter." [Gerhard.] Alford translates, "Springs not out of human interpretation," i. e., is not a prognostication made by a man knowing ivhat he means when he utters it, but, &c. (John 11. 4a-52). Kiglitly: except that the verb is rather, Dotli become, or prove to be. It not being of private Interpretation, you mual" give heed V (Greck),cf. Jude 4, Greek. Whom the true doctrine teaches to be tlieir Owner by right of purchase. Lit., "denying Him who bought them (tliat He should be thereby), their Master." bought them—even llie ungodly were bought by His "precious blood." It shall lie their bitterest sellreproach in hell, that, as far as Christ's redemption was concerned, they might have been saved. The denial of His propitiatory sacrifice is included in the meaning (cf. 1 John 4. 3). bring upon themselves—cf. "God bringing in the flood upon the world," v. a. Man brings upon liimself the vengeance which God brings upon him. switt swiftly descending : as tlie Lord's coining shall be swift and sudden. As the ground swallowed up Korah and Dathan, and "they went down quick into tlie pit." Cf. Jude 11, whicli is akin to this passage. ^. follow—out: so the Greek, pernicious ways—The oldest MSS. and Vulgate read, "licentiousness" (Jude 4). False doctrine and immoral practice generally go together iv. IS, 1!)). by reasoik of whom—"on account ol whom," viz., the followers of the false teachers, the way of truth shall be evil spoken of—" blasphemed " by those witliout, who shall lay on Christianity itself the blame of its professors' evil practice. Contrast 1 Peter 2. 12. 3. Ilirough— (ycee/fc, " IN covetousness " as their element (v. H, eiul). Ci)nlrast2 Corinthians 11.20; 12. 17. of a long (linein God's eternal purpose. " Before of old ordained to condoniiiation " to it, looking for the iSpirtT* Illumination "in your hearts " (cf. Notes, V. 19). 21. came not In old time— rattier, " was never at any time borne " (to us), by tJie will of maih— alone. Jeremiah 23. 28, "prophets of the deceit of their own heart." Cf. ch. 3. 5, "willingly." Uoly—One oldest MS. has, "men from God:" the emissaries from God. "Holy," If read, will mean because tliey had the Holy Spirit, mo-ved— Greek, "borne" (along) as by a mighty Wind: Acts 2.2, "j-ushing (the same Greeks wind:'' rapt out of themselves: still not in fanatical exciti'mcnt (1 Corinthians 14. 3'2). The Hebrew nabi, " propliet," meant an announcer or interpreter of God: he, as God's spokesman, interpreted not his own "private" will or thought, but Uod'ti. " Man o/tfie /Spirit" (Margintliosca. 0.7). "Tlioutes- (Jude i). lingereth not—tliougli sinners think it lingers. "Is not idle." damnationG'lccA:, "destruction" (Notit
V. I). Personified, slumbereth not— though sinners slumber. 4. If—The apodosis or consequent member of the sentence is not expressed, but is vii tually contained in V. 9. If God in past time has punished the ungodly, and saved His people. He will be sure to do so also in our days (cf. end of v. 3). angels— llie highest of intelligent creatures (cf. with this verse, Jude 6), yet not spared when they sinned, hell— GreeA, " Tartarus :" nowhere else In 2 PETEK II.
The Wicked Principles of Seducers Described,
7%e Godly are Delivered out of Temptations.
New Testament or LXX. : equivalent to the usual Greek, Q'enna. Not inconsistent with 1 Peter 5.8; for thougli tbeir llnal doom is hell, yet for a time they are permitted to roam beyond it in "the daritness of this world." Slaves of Tartarus (called " the abyss," or " deep," Luite 8. strength." beasts Greek, "cinlmals" (cf. Psalm 49. 20), natural—Transposed in the oldest MSS., "Born natural," i.e., born naturally so: being in their very nature (i.e., naturally) as such (irrational animals), born to be taken and destroyed (Greek, "unto capture and destruction," or corruption, Note, Galatians 6. 8; cf. end of this verse, "sliall perish," lit., shall be corrupted, in their own corrvp'
31 ; " the bottomless pit," Revelation 9. 11) may also come upon earth. Step by step they are given to Tartarus, until tion. Jude 10, " naturally , . . con-upt themselves," and 80 destroy tliemselves; for one and the same Greek word expresses corruption, the seed, and destruction, the developed at last they shall be wholly bound to it. «Ieliverecl—as the Judge delivers the condemned prisoner to tlie officers (Revelation 20. 2). Into chains—(Jude 6.) The oldest MSS. read, "dens," as Alford translates: the Greek, however, may, in Hellenistic Greek, menu "chains," as Jude expresses it. They are "reserved" unto lull's "mist of darkness" as their final "judgment" or doom, and meanwhile their exclusion from the light of lieaven fruit), speak evil of— Greek, "in the case of things which they understand not." Cf. the same presumption, the parent of subsequent Gnostic error, producing an opposite, though kindred, error, "the worshipping of good angels:" Colossians 2. 18, " intruding into those things which he hath not seen." 13. receive—"shall carry as their due." reward of—i.e., /or their "unrighteousness." [Al.- FORD.] Perhaps it is implied, unrighteousness shall be Ita own reward or punishment. "Wages of unrighteousness" (ti. 15) has a dif Terent sense, xriz., the earthly gain to be is begun. So the ungodly were considered as virtually "in prison," though at large on the earth, fiom the moment that God's sentence went forth, though not executed till 120 years after. 5. eighth i. e., Noah, and seven others. Contrasted with the densely-peopled "world of the ungodly." preacher—not only " righteous" himself flTOcJi ftjf " unrighteousness." In the day-time translate as Greek, "counting the luxury which is in the day-time (not restricted lo night, as ordinary revelling. Or as Vulgate, Calvin, &c., 'the luxury whicli is btU for a day:' so Hebrews 11. 25, ' the pleasures of sin for a season ;' and 12.
(cf. V. 8), but also "a preacher of righteousness:" adduced by Peter against the licentiousness of the false teachers (v.
2) who have no prospect before them but destruction, even as it overtook the ungodly world in Noah's days. 6. with—"TO overthrow." [Alford.] ensnin|»le—" of (the fate that should befall) those who in after time should live ungodly." Cf. Jude 7, " set forth for an example." 7. Just—righteous, filthy conversation—/ (7., " behaviour in licentiousness" (Genesis 19.5). the wicked Greek, "lawless:" who set at defiance the laws of nature, as well as man and God. Tlie Lord reminds us of Lot's faithfulness, but not of his sin in the cave: so in Raliab's case. 8. vexed— G?-eeA;, " tormented." 9. knoweth how —He is at no loss for means, even wlien men see no escape, out of—not actually from, temptations— d ials, to be punished— Greefc, "being punished:" a.s liie lallcn angels {V. 4i, actually under sentence, and awailing lis
16, Esau) to be pleasure," i. e., to be their chief good and highest enjoyment. Spots in themselves, blemishes disgraces : bringing blame (so the Greek) 07i the Church and on Christianity itself, sporting themselves Greek, "luxuriating." with— Greek, " IN." decclvlngs—or else passively, "deceits:" luxuries gotten by deceit. Cf. Matthew
13. 22, " Deceitfulness of riches;" Ephesians 4. 22, " Deceitful lusts." Whilst deceiving others, they are deceived themselves. Cf. with English Version, Phllippians 3. 19, "Whose glory is in their shame." "Their own" stands in opposition to "you:" "Whilst partaking of tho lovefeast (cf. Jude 12) with you," they are at the same time "luxuriating In their otm decelvlngs," or "deceits" (to which latter clause answers Jude 12, end: Peter presents the positive side, "they luxuriate in their own decelvings;" Jude, the negative, "feeding themselves without fear"). But several of the oldest MSS., Vulgate, Syriae, and Sahidic Versions read (as Jude), "In their own love feasts:" "their own" will then Imply that they pervert the love-feasts so as to make them subserve their owii. selfindulgent purposes. 14. full of adultery lit., "full of an adulteress," as though they carried about adulteresses always dwelling in tlieir eyes: the eye being the avenue of lust. [HoRNEius.] Bkngel makes the adulteress who final execution. Sin is already its own penalty; hell will be its full development. 10. chiefly—they especially will be punished (Jude 8). alter—following after, lust of wncleannesa—defilement : " hankering after polluliug and unlawful use of the flesh." [Alford.] goveriiiuent —Greek, "lordship," "dominion" (Jude 8). Preminiptuous Greek, "Darers." Self-will begets presurnplioii. Presumptuously daring, are not afraid—though llieyare so Insignificant in might; Greek, "trenit)le not " (Jude 8, end), speak evil of— Greek, "blaspheme." dignities—Om*, "glories." 11. which are—though they are. {greater than these blasphemers. Jude instances J/ic/ioei. nju;ain8t thein—against "dignities," as for instance, the fallen angels: once exalted, and still retaining traces of their former power and glory, railing accusation— f/rrrA-, "l)lasplieining Judgment" (Jude 9). before the Iord— in the presence of the Lord, the Judge, In reverence, they abstain from Judgment. [Bengbl.] Judgment belongs to God, not the angels. How great Is the dignity of the saints who, as (;hrist'8 assessors, shall hereafter Judge angels! Meanwhile, railing judgments, though spoken with truth, rt<;ain»< dignities, as hv\nf uttered Irreverentfills their eyes, to be "alluring desire." that cannot cease—"that cannot he made to cease from sin." beguiling—" laying baits for." unstable—not firmly established In faith and piety, heart—not only the eyes, which are tht channel, but the heart, the fountain-head of lust. Job 31. 7, "Mine heart walked after mine eyes." covetous practices—The oldest MSS. read singular, "covetousuess." cursed children—rather as Greek, "children of curse," i. e., devoted to tho curse. Ctcrsing and covetoiisne.is, as in Balaam's case, often go together: the curse he designed for Israel, fell on Israel's foes and on himself. True believers bless, anil curse not, and so are ly, are of the nature of "blasphemies" (f/rcfA- .• 1 Corinthians }. 4, 5). If superior angels dare not, as l)eing In the pre.Nence of God, the Judge, speak evil even of the bad angels, how awful the presumption of those who speak evil blasphemously of good "dignities." 2 Samuel 10.7, blessed. 15. have—Some of the seducers are spoken of as already come, others as yet lo come, following—out: so the Greek, the way—{Numbers 22. 2;^, 32; Isaiah 50.
11.) son of Ilosor—the same as Jieor (Numliers 22.5). This word was adoi)ted, perhaps, because tlu kindred word Ila.iar means flesh; and Balaam Is Justly termed sou of carnality, as covetous, and th(! entlcer of Israel to lust. loved the wages of unrighteousness—and therefore wislied (In order to gain them from Hahik) to curs« Israel whom God had blessed, and at last gave the liclU Ish counsel, that the only way to brln^^God's curse on Is« htel was lo (Millce them to fleshly lust and idolatry, which often go together. 10. was rebuked— (.ii-ciA-, "had a rebuke," or conviction; an cxjosurc of his sptH'.ious wickedness on his being tested (tho root verb of the Greek noun means to convict on testing). Ma— Greek, " his own :"
8, Slilmcl ; Numbers 18. 2, 3, Korah, &c., referreil to also in Jude 11; Numbers I'i. 8, "Were ye (Aaron and Miriam) not afraid to speak evil of my servant Moses?" The angels who sinned still retain the Indelible Impress ol majesty. Katan Is still "a strong man:" "prince of tliis world ;" and under him are " principalities, powers, rulers of the darkness of tills world." We are to avolil Irreverence in regard to them, not on their account, but on acSOUnlof God. A warning to those who use .Satan's name Irreverently and In blasphemy. "When tlie ungodly suraetli Uatan, he curseth his own soul." lH. (Jude 10. l!l). But—In contrast to the "angels," v. II. brute— "Irrational." In contrast to anytL'. that "excel in 520 his own beast convicted him of his own Iniquity.
Tne Wicked Principles nf Seducers Described. 1 PETER III. The Cerl'iivly rf r/ir/x/'s Second Coming felt it less necpssiiry to write. [lKNfjFi,.] unto you—The Sri-oiiil Kpistli-, lliounh iiiorc nc!ii i ;il in its address, yet lit., "beast of burden;" the ass was the ordinary animal nsed in riding in Palestine, dumb — G'/ ec/c, " voici-lessspcaking in man's voice :'' marking the marvell Dus nature of thf miracle, forbnde — " hiiulereil." It was not the words of the ass (lor it merely deprecateti his beating i/!(,7»((<?(7 especially I lie suiiie persons :is the First Epistle was purticulaiiy addressed to. pui c — ra., " pure wlien examined liy sunlight ;" "sincere." Adulterated with no error. Opposite to " having tlie understanding daritried." Alfoud explains. The mind, will, ami affection, in relation to the outer world, being turiu-d to God [the iSun of the soul], and not obscured by fleshly and selfish regards, by way of Greek, "in," in putting you in remembrance (ch. 1. 12, 13). Ye already know {v. 'Si; it is only needed that I remind you (Jude 5). 3. prophets—of the Old Tes-
It), but the miraculous foci of its speakiny at all, wliicli wit/iliood Balaam's perversity in desiring to go after God had forbidden him in the first instance. Thus indirectly tlie ass, and directly the angel, rebuked his worse tlian asinine obstinacy; t\\e sl&s turned aside at the sight of the angel, but Balaam, after God had plainly said, Thou shalt not go, persevered in wishing to go for gain ; thus the ass, in tament. of us—The oldest MSS. and I'^^^cie read, "And of the commandment of the Lord and Saviour (declared) by YOUK apostles" (so "apostle of the Gentiles," Romans art, /orftade his madness. How awful a contrast—a (iuwift beast forbidding an inspired prophet! 17. (Jude 12, 13.) wells—"clouds" in Jude; both promising (cf. v. 19) water, but yielding none; so their "great swelling words" are found on trial to be but "vanity" (ti. 18). clouds— The oldest MSS. and versions read, "mists," dark, and not transparent and bright as "clouds" often are, whence the
11. 13)—the apostles who live among yoa in the jiresent time, In contrast to the Old Testament " prophets." 3. Knowing this first—from the word of the apostles, shall come —their very .scoffing shall confirm the truth of the prediction, scoffers—The oldest MSS. and Vulgate add, " (scoffers) iyi (i. e., with) scoffing." As Revelation H. 2, " Harping with harps." walking after their own lusts—(Ch. 2. 10; Jude 16. 18). Their own pleasure is their sole law, unrestrained by reverence for God. 4. (Cf. Psalm 10. 11; 73. latter term is applied sometimes to tlie saints ; fit emblem of the children of darkness. "Clouds" is a transcriber's correction from Jude 12, where it is appropriate, "clouds. . . without water" (promising what they do not perform); but not here, "mists driven along by a tempest." mist blackness ; "the chilling horror accornpanj'ing dark-
11.) Presumptuous skepticism and lawless lust, setting nature and its so-called laws above the God of nature and revelation, and arguing from the past continuity of nature's phenomena that there can be no future interruption to them, was the sin of the antediluvians, and shall be that of the scoffers in the lastdays. Where—Implying that it ought to have taken place before this, if ever it was to take place, but that it never will, the promise—which you, believers, are so continually looking for the fulfllment of {v. 13). What becomes of tlie promise which you tallc so much of? Ma—ChrisPs; the subject of prophecy from tlie earliest days, the fathers—to whom lite promise was made, and who rested all their hopes on i t. all things —in tlie natural world ; skeptics look not beyond this, as they were— contmue as they do ; as we see them to continue. From the time of the promise of Christ's coming as Saviour and King being given to the fathers, down to the present time, all things continue, and have continued, as they now are, from " tlie beginning of creation." The "scoffers" here are not necessarily al licisls, nor do they maintain that the world existed from eternity. They are willing to recognize a God, but not the God of revelation. They reason from seeming delay against the fulHIment of God's word at all. 5. Refutation ol ( heir scoffing from Scripture liistory. willingly—wilfully ness." [Benoei.] 18. allure— Gree, "lay baits for." through Greek, "in;" the lusts of the flesh being the element IN which they lay their baits, much wantonness —Greek, "by licentiousness;" the bait whicli they lay. clean escaped Greek, " really," &c. But the oldest MSS. and Vidgate read, "scarcely," or " for but a little time;" scarcely have they escaped from them wlio live in error (the ungodly world), when they are allured by these seducers into sin again {v. 20). 19. promise . . . liberty (Christian)—these promises are instances of their "great swelling words" (u. 18). The liberty which they propose is such as fears not Satan, nor loathes the flesh. Pauline language, adopted by Peter here, and 1 Peter 2. 16, Note; cf. ch.3. 15; Romans 6. l(J-22; 8. 15, 21; Galatians 5. 1, 13; cf. John 8. 31. corruption— Note, v. 12, "destroyed . . . perish . . . corruption." of whom— "by whatever . . . by the same, &c." 30. after they— the seducers '•themselves" have escaped (v. 19; Note, Hebrews 6. 16). pollutions—which bring" corruption" (u. 19). through— G'ccci-, "IN." linowlcdge — Greek, "full and accurate knowledge." the L.ord and Saviour Jesus Christ—solemnly expressing in full the great and gracious One from wliom they fall, latter end Is worse . . . than the beginning —Peter remembers Christ's words. " Worse" stands opposed to "better" (u. 21). 31. the way of righteousness —" the way of truth" (u. 2). Christian doctriiie, and " the knowledge of the Lord and Saviour," turn—back again ; so the Greek, from the holy commandment— tlie Gospel which enjoins holiness; in opposition to llieir corruptUm. " Holy," not that it makes holy, but because it onglit to be kept im iolate. [Tittmann.] delivered—once for all; tlipy do not wish to know. Their ignorance is voluntary, they . . . are ignorant of—In contrast to v. 8, " Be not ignorant of this."
Lit., in both verses, "Tliis escapes theih not ice (sagacious philosopliers though they think thenisilves) ;" "let this not escape your notice." They obstinately shut their eyes to the .Scripture record of the creation and the deluge; the latter is the very parallel to the coming judgment by admitting no turning back. SJa. But—You need not wonder at the event ; for dogs and swine they were before, and dogs and swine they will continue. They "scarcely" (v. fire, which Jesus mentions, as Peter doubtless remembered, by the word of God—not by a fortuitous concurrence of atoms. [Alford.] of oUl~Grcck, " from of old ;' from the first beginning of all things. A confutation of their objection, "all things continuo as they were from THE BEGINNING OF CREATION." Before tlie fiood, the same objection to the possibility of tlie flood might have been urged with the same plausibility: The heavens (sky) and earth have been FitoM of oi.d, how unlikely then that they should not continue so ! liul, replies Peter, the flood came in spite of their reasonings; so will the conflagration of the earth come in spite of the ".scoffers" of the last days, changing the whole order of things (the present "world," or as Greek means, "order"), and introducing the new heavens and earth (v. 13). eArtb standing out of— Greek, "consisting of," t. e.. "formed out of the water." The waters under the (Irmamenl were at creation gathered together into one jilace, and the dry land emerged out of, and above them. In— rather, "bp means of the water," as a great instrument (along with
18) have escaped from their filthy folly, when tliey again are entangled in it. Then they seduce others who have in like manner "for a little time escaped from them that live In error" (t). 18). Peter often quoted Proverl)s in his First Epistle (1. 7; 2. 17; i. 8, 18; another proof that both Epistles come from the same writer.
CHAPTER III.
Ver. 1-18. SURENESS of Christ's Coming, and its Accompaniments, Declared in Opposition to Scofkek;? about TO Arise. God's Long-Sukferi no a Motive to Repentance, as Paul's Eplstles Set Kokth ; Concluding Exhortation to Growth in the Knowledge OF Christ. 1. now—"This nowa second Kpistle I write." Therefore he had lately written the former Eplslle. The seven Catholic Epistles were written by James, John, and Jude, shortly before their deaths; previously, vhilst liav Ing (he prospect of being still for some titne alive, they fire) in the changes wrought on the earth's surface to pr©« pare It for man. Held together by the water. The eartb 521
TJie Godly Warned to Hasten their Repentance, 2 PETER III. and Exhorted by the Apostle to a Holy Life. part; so also Paul (1 Thessalonlans 5. 2) and John (Revelation 3.3; llj. 15). tiie lieavens—which the scoffers say arose out of the water bj/ the efficacy of the water itself. [TiTTMANN.] 6. Whereby— Greek, "IJy which" (plunil). By means of which lieavens and eartli (in respect to tlie WATERS wliich tlowetl together from both) the then world perished (i. e., in respect to its occupants, men and animals, and its then existing order: not was annihilated); sliall "continue" as they are (v. 4; Matthew 24. 35; Revelation 21. 1). witli a great noise—with a rushing noise, like that of a whizzing arrow, or the crash of a devouring flame, elements—i/t« component materials of the world, [Wahl.J However, as " the works" in the earth are mentioned separately from " the earth," so it is likely by " elements," mentioned after "the heavens," are meant " the works therein," viz., the sun, moon, and stars (as ThkOPHILUS OF Antioch, p. 22, 148, 2*28; and Justin Martyk, Apology, 2. 44, use the word " elements") : these, as at creation, so in the destruction of the world, are mentioned. [Bengel.] But as "elements" Is not so used in Scripture Greek, perhaps it refers to the component materials of " the heavens," including the heavenly bodies; It clearly belongs to the former clause, "the heavens," not to the following, "the earth," &c. melt—be dissolved, as in ti. 11. the works . . . therein—of nature and of art. 11. Your duty, seeing that this is so, is to be ever eagerly expecting the day of God. tlien—Some oldest MSS. substitute "thus" for " then :" a happy refutation of the " thus" of the scoffor in the flood "the fountains of the great deep were broken up" from the earth (1.) below, and " the windows of heaven" (2.) above " were opened." The earth was deluged by that water out of whicli it had originally risen.
7. (Cf. Job 28. 5, end.) which are now—" the postdiluvian visible world." In conti'ast to " that then was," v. fi. the same—Other oldest MSS. read, " His" (God's), kept In store— Greefc, " treasured up." reser^'ed—"kept." It
Is only God's constantly watchful providence which holds together the present state of things till His time for ending it. 8. be not Ignorant—as those scoffers are (u. 5). Besides the refutation of them (d. 5-7) drawn from the history of the deluge, here he adds another (addressed more to believers than to the mockers), God's delay in fulfilling His promise is not, like men's delays, owing to inability or fickleness in keeping His word, but through "long-suffering." this one thing-as the consideration of chief importance (Luke 10. 42). one day . . . thousand years — Psalm 90. 4: Moses there says. Thy fers, II. 4 {English Version, "AS they were," Greek, " thus"), shall be Greek, "are being (in God's appointment, soon to be fulfilled) dissolved ;" the present tense implying tlia certainty as though it were actually present, what manner of men to be—Exclauuvtory. How watcliful, prayereternity, knowing no distinction between a thousand years and a day, is the refuge of us creatures of a day. Peter views God's eternity in relation to the last day: that day seems to us, short-lived beings, long in coming, but u'Hh ful, zealous ! to be—not the mere Greek substantive verb of existence {einai), but (huparchein) denoting a state or condition in which one is supposed to be. [Tittmann.] What holy men ye ought to be found to be, when the event comes I This is " the holy commandment" mentioned in v. 2. conversation . . . gw Uinesa—Greek pUu'al: Behaviours (towards men), godlinesses (or pieties towards God) in their manifold modes of manifestation. Vi. hasting luito with the utmost eagerness desiring [Wahl], praying for, and contemplating, thecomlng Saviourasat hand. The Greek may mean " hasten! ng (t. e., iirging onward [Al FOK0] the day of God;" not tliat God's eternal appointment of the time Is changeable, but God appoints as instruments of accomplishing those events which must be first before the day of God can come. By praying for His coming, furthering the preaching of the Gospel for a witness to nil nations, and bringing In those whom "the long-suffering of God" waits to save, we hasten the Lord the interval is irrespective of the idea of long or short. His eternity exceeds all measures of time: to His Divine knowledge all future things are present: His power requires not long delays for the performance of His work: His long-suffering excludes all impatient expectation and eager haste, such as we men feel. He is equally blessed in one -day and in a thousand years. He can do the work of a thousand years in one day: so in v. 9 it is Slid, "He is not slack," i.e., "slow:" He has alwaj-s the i/Ower to fulfil His " promise." tliousand years as one day—uo delay which occurs is long to God: as to a man of countless riches, a thousand guineas are as a single penny. God's ceonologe (eternal-ages measurer) differs wholly Irom man's hoi'ologe (ftour-glass). His gnomon (dial-pointer) shows all the hours at once in the greatest activity and in perfect repose. To 'Him the hours pass away, neither more slowly, nor more quickly, than befits His economy. There is nothing to make Him need either to hasten or delay the end. The words, " with the Lord" (Psalm 90. 4, "In thy sight"), silence all man's ol)jection8 on the ground of his incapability of understanding this. [Bengel.] 9. slack—slow, tardy, late; exceeding the due time, as tliough that time were already come. Hebrews the coming of the day of God. The Greek verb Is always in New Testament used as neuter (as English Version here), not active; but the LXX. use it actively. Christ says, "Surely I come quickly. Amen." Our part Is to speed fo)-ward this consummation by praying, " Even so, come. Lord Jesus." the coming Greek, "presence" of a person: usually, of the Saviour, the day of Gotl-God has given many myriads of days to men: one shall be the great "day of God" Himself, wherein—rather as Greek, "on account of (or owing to) which" day. heavens —the upper and lower regions of the sky. melt—onr igneous rocks show that they were once In a liquid state. 13. Nevertheless-" But :" in contrast to the destructive
10. 37, " Will not tarry." his promise—which the scoffers cavil at. Ver. 4, "Where Is the promise?" It shall be surely fulfilled "according to His promise" (v. 13). some the "scollers." count—His promise to be the result of "slackness" (tardiness). long-suffering — waiting until the full number of those appointed to "salvation" (v.
15) shall be completed, to us-ward—The oldest MSS., Vulyale, Nyriac, &c., read, " towards you." any—not desiring that, any, yea, even that the scoffers, should perish, which would be the result if He did not give si)ace for repentance, come s/o and be received to repentance: the (jreek implies, there Is room for their being received to repentance (cf. Greek, Mark 2. 2; John 8. 37). 10. The certainty, suddenness, and concomitant effects, of the coming of the day of the Lord. Faber argues from this tliat the ni Uleniiiiim, &e., must precede Christ's literal coming, not follow it. But "the day of the Lord" comprehends the wliole series of events, beglnnwig with the promlllcnnlal advent, and ending with the destrucdlon of the wicked, and final conflagration, and general Judgment (which last Intervenes between the conllagratlon and the renovation of the earth), will—Emphatlcal. lint (In spite of the mockers, and notwithstanding the delay) oome and be present the dayof the Lord sham,, as a lliltf —Peter rcmcmberH and repeats his Ijord's Image (Luke efl'ects of the day of God stand Its construct ive eli'ects. As the flood was the baptism of the earth, eventuating In a renovated earth, partially dellvei"ed from " the curse," so the baptism with fire shall purify the earth so as to be the renovated abo<le of regenerated man, wholly freed from the curse, his promise—(Isaiah (rt. 17; 6ii.'22.) The "we" Is not emphatlcal as In English Version, new heavens—new atmospheric heavens surrouiullng the renovated earth. rlg UteonHnvHa—duiellcth In that coming world as Its essential feature, all pollutions having been removed. 14. tliat ye . , . be found of him—" In Ills sight" [AlfokdJ, at Ills coming ; jilalnly Implying a per' sonal coming, without spot—at the coming marriage feast of the Lamb, In contrast to ch. '2. 13, "Spots they are and blemishes while they feast," not having on the King's pure wedding garment. I>lnmeless — (1 Corinthians 1.8; Phlllpplans I. 10; 1 Thessalonlans 3. 13; 5.23.) in pence—Ip all lis aspc<'ts, towards (Jod, your own consciences, ani your fellow-men, and as Its consequence eternal blessedness: " the God of peace" will effect this /or 12.39, 41) used In the conversation In which he took a 622
Introduction 1 JOHN. Introduction,
yon. 15. account . . . the long-sui Teriiig ... is salvation—is designed for the salvation of those yet to be gathered into tlie Clmrch: whereas tliose scoffers "count dice, foolish expectations, and carnal fancies, that make Scripture difficult. [Jeremy Taylor.] unlearned—Not those wanting human learning are meant, but those lacking the learning imparted by the Spirit. The humanly learned have been often most deficient in spiritual learning, and have originated many heresies. Cf. 2 Timolliy 2. it (to be the result of ) slackness" on the Lord's part (v. 9). our beloved brother Paul—A beautiful instance of love and humility. Pe ter praises the very Epistles which contain his coudein nation, according (o the wisdom given uuto him—Adopting Paul's own language, 1 Corinthians
23, a different Greek word, " unlearned,'' lit., " untutored." When religion is studied as a science, nothing is moro abstruse; when studied in order to know our duly and practise it, nothing is easier, unstable—not yet estab-
3. 10, "A -icording lo the grace of God wliicli is yiven unto me as a wise master-builder." Supernatural and inspired wisdom " GIVEN" him, not acquired in human schools of learning, hath written— Greet aorist, "wrote," as a thing wholly pas<.- Paul was by this lime eitlier dead, or had ceased to minister lo them, to yon— Galudans, Ephesians, Colossians, the same region as Peter addresses. Cf. "in peace," t'. If, a practical exhibition of which Peter now gives in showing how perfectly agreeing Paul (who wrote the Epistle to the Galatians) and he are, notwithstanding the event recorded (Galatians2. 11-U). Colossians lislied in what they have learned ; shaken by every seeming difficulty ; who, in perplexing texts, instead of waiting until God by His Spirit make them plain in comparing them with other Scriptures, hastily adopt distorted views, wrest—strain and twist (properly with a hand-sa-ew) what is straight in itself, e. g., 2 Timothy 2.18. other Scriptures—Paul's Epistles were, therefore, by this time, recognized in the Churcli, as "Scripture:" a term never applied in any of the fifty places where it occurs, save to the Old and New Testament sacred writings. Men in each Church having miraculous discernment of spirits would have prevented any uninspired writing from being put on a par with the Old Testament word of God; the apostles' lives also wese providentially prolonged, Paul and Peter's at least to thirty-four years after Christ's resurrection, John's to thirty years later, so that fraud in the canon is out of question. Tlie three
4. refers to Cfirist's second coming. The Epistle to the Hebrews, too (addressed not only to the Palestinian, butalso secondarily to the Hebrew Christians everywhere), may be referred to, as Peter primarily (though not exclusively) addresses in both Epistles the Hebrew Cliristians of the dispersion (JVole, 1 Peter 1. 1). Hebrews 9. 27, 28; 10. 2.5, 37, "speak of these things" (i'. 16) which Peter has been handling, viz., the coming of the day of the Lord, delayed through His " long-suffering," yet near and sudden. 16. also In all his Epistles—Romans 2. 4 is very similar to v. first Gospels and Acts are included in " the other Scriptures," and perhaps ail the New Testament books, save Jolin and Revelation, written later, unto tikeir own destruction—not through Paul's fault (ch. 2. 1). 17. Ye Warned by the case of tliose " unlearned and unstable" persons {v. 16). knowing . . . before — the event, led away with—the very term, as Peter remembers, used by Paul of Barnabas' being "carried," Greek, led aivay with Peter and the other Jews in their hypocrisy, wicked "lawless," as in ch. 2. 7. fall from—((/race, Galatians 5.
15, beginning. The Pauline Epistles were by tliis time become the common property of all the churches. The "all" seems to imply they were now completed. The subject of the Lord's coming is handled, 1 Thessalonians 4. 13; 5.
11; cf. t). lOwith 1 Thessalonians 5.2. Still Peter distinguishes Paul's Epistle, or Epistles, " to you," from " all. his (other) Epistles," showing that certain definite churches, or particular classes of believers, are meant by "you." in wMcttSpistles. The oldest MSS. read the feminine relative {hais); not as Received Text {hois), "in which things." some things hard to be understood viz., in reference to Christ's coming, e. g., the statements as to the man of sin and the apostas.y, before Clirist's coming. "Paul seemed thei-eby to delay Christ's coming to a longej period than the other apostles, whence some dov.bted altogether His coming." [Bengel.] Though there be some things hard to be understood, there are enough besides plain, easy, and sufficient for perfecting the man of God. "There is scarce anything drawn from the obscure places, but the same in other places maybe found most plain." [Augustine.] It is our own preju-
4: the true source of) "steadfastness" or stability in contrast with the "unstable" (v. 16): "established" (ch. 1.12): all kindred Greek terms. Cf. Jude 20, 21. 18. grow—Not only do not " fall from" (v. 17), but groiv onward: the true secret of not going backward. Ephesians 4. 15, " Grow up into Him, the Head, Christ." g»-ace and . . . knowledge of . . . Christ—"the grace and knowledge of Christ" [Alford rightly] : the grace of which Christ is the author, and the knowledge of which Christ is the object, for ever Greek, "to the day of eternity:" the day that has no end ; " the day of the Lord," beginning with the Lord's coming.
THE FIRST GENERAL EPISTLE OF
JOHN. INTRODUCTION.
AUTHOliSHiP.—PoLYCARP, the disciple of John (ad Philippenses c. 7), quotes ch. 4. 3. 'Eviis.^ivB {Ecclesiastical Hi»' lory 3. 39) says of Papias, a hearer of John, and a friend of Polycarp, "He used testimonies from the First Epistle of John." lREN.«;us, according to 'EiVa^'aiViS, (Ecclesiastical History 5. 8), often quoted this Epistle. So in his work Against Heresies (S. 15. 5, 8) he quotes from John by name, ch. 2. 18,40.; and in 3. 16, 7, he quotes ch. 4. 1-3; 6. 1,' and '2 John 7. 8. Clement of Alexandria (Slromala 2. 66, p. 461) refers to ch. 5. 16, as in John's larger Epistle. See other quotations, Stromala 3. 32, 42 ; 4. 102. Tertuluan (A dversus Marcion 5. 18) refers to ch. 4. 1, &c. ; Adversus Pmrea«, c. 15, to 1 John 1. 1. See his other quotations, c. 2K ; and Contra Gnosticos, 12. Cyprian, Epistle 28 (24), quotes, as John's, ch. 2. 3, 4; and ZJe Oratione Domini o., quotes cn. 2. 15-17; and De Opere and Eteemos, ch. 1. 8: and De Bene Patientice 2., quotes ch.
2. 6. MuRATORi's fragment on the Canon states, "There are two of John (the Gospel and Epistle?) esteemed Catholic," and quotes ch. 1. 3. The Peschito Syriac contains it, Origen (in Eusebius 6. 2.5) speaks of the First Epistle as gen Qine, and " probably the second and third, though all do not recognize the latter two :" on the Gospel of John, torn. l."{. vol. 2, he quotes ch. 1. 5. Dionysius of Alexandria, Orioen's scholar, cites the words of this Epistle as those of the Evangelist John. Eusebuts, Ecclesiastical History 3. 24, says, John's first Epistle and Gospel are aeknowledgeil wUhoui question by those of the present day, as well as by the an<;ients. So also Jkkomk, In Catalogue Bcclesiatticoruvt 80 52:i
Introduction. 1 JOHN, Introduction,
Scriptorum. The opposllion of COSMAS iKDicopHtrsTES, In the sixth centnn'. nnt' 'h-^t of JfAKClON becnnse onr Epia* tie was inconsistent with his views, are of no weiglit against sucli irrefiagable testitiiony.
The internal evidence is equally strong. Neither tlie Gospel, nor our Epistle, can lie pri>noiinccil an imitation ; yet botli, in style and modes of tliouglit, are evidently of tlie same mind. The iiulirkliml notices are not so numerous or obvious as in Paul's writings, as was to be expected in a Catholic Epistle; but sndi as tliere are accord Joim'a position. He implies his apostleshtp, and perhaps al Uidos to his (lospel. and the atlcctionate tie which bound him as an aged pastor to his spiritual "children ;" and in ch. 2. IS, 19; 4. 1-3, he alludes to the false teachers aa known to hi.s readers ; and in ch. 5. 21 warns them against the idols of the surrounding world. It is no object ion ajjainst its authenticity, that the doctrine of the Word, or Divine second Person, existing from everlasting, and in due time made flesh, appears in it, as also in tlie Gospel, as opposed to the heresy of the IJocetje in the second century, who denied that onr Lord is come in the flesh, and maintained He came only in outward aemblance ; lor the same doctrine appears in Colossians 1. 15-18; 1 Timothy 3. 16; Hebrews 1. 1-3; and the gems of Docetism, though not fully developed till the second century, were in existence in the first. The Spirit, presclently tlirongh Jolm, puts the Church beforehand on its guard against tlie coming heresy.
To Whom Addkessed.—AtJGUSTiNE, Quwst. Evo.ng., 2, 89, says tliis Epistle was written to the P<tr1hian». Bede, in a prologue to the seven Cutliolic Epistles, says that Atliaiiasins attests tlie same. By the ParthUins may be meant the Christiana living beyond the Euphrates in the Parthian territory, outside the Roman empire, " the Cliurch at Babylon elected together with " the churches in the Ephesian region, the quarter to which Peter addressed his Epistles. As Peter addressed the filock which John subsequently tended (and in which Paul had formerly ministered), so John, Peter's close companion alter the astrension, addresses the flock among whom Peter had l>een when he wrote. Thus "the elect lady " answers to "the Chuich elected together." See farther confirmation of this view in Introduction to 2 John. It is not necessarily an objection to this view that John never is known to have personally ministered in the Parthian territory. For neither did Peter personally minister to the churches in Pontus, Galatia, Cappadocia, Asia, Bithynia, though he wrote his Epistles to them. Moreover, in John's prolonged life, we cannot dogmatlcall)" assert that he did not visit the Parthian Christians, after Peter had ceaseil to minister to them, on the mere ground of absence of extant testimony to that ef Tect. This is as probable a view as Alford's, Ac, that in the passage of Augustine, " to the Parthians," is to be altered by conjectural emendation ; and that the Epistle is addressed to the churches at and around Ephesus, on the ground of the fatherly tone of afl Tectionate address in it, implying his personal ministry among his readers. But his position, as probably the only surviving apostle, .iccords very well with his addressing, in a Catliolic Epistle, a cycle of churches which he may not have specially ministered to in pei-son, with afifectlonate fatherly counsel, by virtue of his general apostolic superintendence of all the cluirches.
Time and Place of "Wkitino.—This Epistle seems to have been written subsequently to his Gospel, as it assumes the reader's acquaintance with the Gospel facts and Christ's speeches, and also with the special aspect of the incarnate Word, as God manifest in the flesh, set forth more fully in his Gospel, The tone of address, as a father addressing his "little children" (the continually-recurring terin), accords with the view that this Epistle was written in John's old age, perhaps about 90 a. d. In ch. 2. 18, " It is the last time," probably does not refer to any particular event, as the destruction of Jerusalem, which was now many years past, but refers to the nearness of the Iord's coming aa proved by the rise of Antichristian teachers, the mark of (lie last time. It was the Spirit'.s purpose to keep tl>e Church always expecting Christ as ready to come at any moment. The whole Christian age Is the last time in the sense that Jio other dispensation Is to arise till Christ comes. Cf. "these last days," Helirewx I. 2. Ephesns ma.v be conjectured to be the place whence It was written. The controversial allusion to the germs of Gnostic heresy accord with Asia Minor being the place, and the last part of the apostolic age the time, of writing this Epistle, Contents.—The leading subject of the whole \s, fellowship xvith the Father and tlie Son (ch. 1. 3). Two principal divisions may be noted, (1.) ch. 1. 5; 2. 28: the theme of this portion is stated at the outset, " Ood is light, and in Him is no darkness at all;" consequently, in order to have fellowship witli Him, we must wallc in light; connected with which Is the confession and subsequent /(»\<7n'CTtra,?o/ our sins tli rough ClirLit's propitiation and advocacy, wi thout which forgiveness there could be no light or fellowship with God : a farther step in thus walking in the light Is, positively keeping
Ood's commandments, the sum of whlclt is love, as opposed to hatred, the n<!me of disoljedience to God's word : negatively, he exhorts them according to their several stages of spiritual growth, c/nV(Jre-ii,/a//icT.». jpyoK/j.or tneti. In consonance with their privileges as forgiven, knowing the Father, n\u\ having orercomc tlie wicked one, not to love the world, which is Incompatible with the Indwelling of the lore of the Father, and to be on their guard against the Antichristian teachers already In the world, who were not of the Church, but of the world, against whom tlio true defence Is, that his believing readers who have the anointing of God, should continue to abide in the Son and in the Father. (2.) The second division (ch. 2. 29 to 5. 5) discusses the theme wltli which it opens, " He it rigt Ueous ;" consequently (as In the first division), " every one t/iat doeth righteousness is born of Him." Sonship In us involves our purifying ourselves as He
Is pure, even as we hope to see, and tlicrefore to be made like our Lord when He shall appear ; In this second, as in the ,flrst division, both a positive and a negative side are presented of "doing rlgliteousness as He is riglileous," involving a contrast between the children of God and the children of the devil. Hatred marks the latter; Uwe, the former: this love gives assurance of acceptance with God for ourselves and our prayers, accompanied us they are (v.'Si) with Obedience to His great commandment, to "believe on Jesus, and love one another:" the seal {v. 20 of His dwelling In us and assuring our hearts. Is the Spirit which He hath given tis. In contrast to this (as In the first division), he warns against false spirits, the notes of which are, denial of Christ, and adhei-ence to the world. iSonship, or birth of God Is, then, more fully described : Its essential feature Is unslavlsli, free love to Hod, because Ood first loved us, and gave His Son to die for tui, and consequent love to the brcllircn, grouiided on their being sons of God also like ourselves, and so victory over the world : this victory being gained only by the man who believes in Jesus as tlie Son of (lod. (3.) 'The conclusion eslablislies this lastcentral truth, on which rests our fellowship wllli (iod, Christ's having coine by the water of the blood of atonement, and the ivitnessing Sjiirit, which i.« truth. As In the opening ho lested this cardlnnl truth on the apostles' witness of the eye, the ear, and the touch, so now at I he close he rests It on God's witness, which Is accepted by the believer, in contrast with the unbeliever, who makes Ood a liar. Then IVrllows his dosing statement of hia reason for writing {eU. 5. J3.; cf. the corresponding cli. 1.1, at the beginning), namely, that briievei-s in Christ the Son of God may know that they h<*ve (now already) eternal life (the source of "Joy," ch. 1. 1 ; cf. similarly his object in writing the Gospel, John '20. 31), ami so Im-ye conlldence as to their prayers being answered (corresponding toch. 3. '22 in the second part) ; lor i,UKtttUce,,U)uir Inteecesslons for a sinning brother (unless his sin be a sin unto death). He closes with a brief
The Apostle's Authority, as an 1 JOHN I. Eye-witness of the Gospel Facts, Bummiug up of the Instruction of the Epistle, the iiigh dignity, sanctity, and safety from evil of the children of God
In contrast to tlie sinful world, and a warning against idolatry, literal and spiritual : " Keep yourselves from idols." Though the Epistle is not directly polemical, the occasion wliicli suggested liis writing was probalily tlie rise of Antlchristian teachers; and, because he knew the spiritual character of tlie several classes whom he addresses, children, youths, fathers, he feels it necessary to write to confirm them in the faith and joyful fellowship of the Father and Son, and to assure them of the reality of the things they Ijelieve, that so they may have the full privileges of believing.
Style.—His pe<-uliarity is fondness for aphorism and repetition. His tendency to repeat liis own phrases arises parjly from the aflectiouate, hortatory character of the Epistle; partly, also, from its Hebraistic form, abounding in parallel clauses, as distinguished from the Grecian and more logical style of Paul ; also, from his childlike simplicity of spirit, whicli, full of his one grand theme, repeats, and dwells on it with fond deliglit and enthusiasm. Moreover, as Alford well says, the appearance of uniformitj' is often produced by want of deep enough exegesis to discover the real difterences in passages which seem to express tlie same. Contemplative, rather than argumentative, he dwells more on the general, than on the particular, on the inner, than on the outer Christian life. Certain fundamental truths he recurs again and again to, at one time enlarging on, and applying them, at another time repeating them in their condensed simplicity. The thoughts do not march onward by successive steps, as in the logical style of Paul, but rather in circle drawn round one central thought whidi he reiterates, ever reverting to it, and viewing it, now under 1*8 positive, now under its negative aspect. Many terms which in the Gospel are given as Christ's, in the Epistle appear as the favourite expressions of John, naturally adopted from the Lord. Thus the contrasted terms, "flesh" and "spirit," " light" an'd "darkness," "life" and "death," "abide in Him:" "fellowsliip with the Father and Son, and with one another," is a favourite phrase also, not found in the Gospel, but in Acts and Paul's Epistles. In him appears the harmonious union of opposites, adapting him for his high functions in the kingdom of God, contemplative repose of character, and at the same time ardent zeal, combined with burning, all-absorl)ing love: less adapted for active outward work, such as Paul's, than lor spiritual service. He handles Christian verities not a§ abstract dogmas, but as living realities, personally enjoyed in fellowship with God in Christ, and with the l)ri thren. Simple, and at the same time profound, his writing is in consonance with his spirit, unrhetorical and undialectic, gentle, consolatory, and loving: the reflection of the Spirit of Him in whose breast he lay at the last supper, and whose beloved disciple he was. Ewald in Alfoud, speaking of the "unruffled and heavenly repose'" whicli characterizes this Epistle, says, " It appears to be the tone, not so much of a father talking with his lieloved childn-n, as of a glorified saint addressing mankind from a higher world. Never In any writing has the doctrine of heavenly love—a love working In stillness, ever unwearied, never exhausted—so thoroughly approved itself as in this Epistle.
John's Place in the Building up of the Church.—As Peter founded and Paul propagated, so John completed the spiritual building. As the Old Testament puts prominently forward the fear of God, so John, the last writer of the New Testament, gives prominence to the love of God. Yet, as the Old Test,ament is not all limited to presenting the fear of God, but sets forth also His love, so John, as a representative of the New Testament, whilst breathing .so continually the spirit of love, gives also the plainest and most awful warnings against sin, in accordance with his original character as Boanerges, " son of thunder." His mother was Salome, mother of the sons of Zebedee, probably sister to Jesus' mother (cf. John 19. 25, " His mother's sister," with Matthew 27. 56; Mark 15. tO), so that he was ciousin to our Lord; to his mother, under God, he may have owed his first serious impressions. Expecting as she did the Messianic kingdom in glory, as appears from her petition (Matthew 20. 20-23), she doubtless tried to fill his young and ardent mind with the same hope. Neander distinguishes three leading tendencies in the development of the Cln islian doctrine, the Pauline, the Jacobean (between whicli the Petri ne forms an Intermediate link), and the Johanneaii. John, in common with James, was less disposed to the intellectual and dialectic cast of thought; which distinguislies
Paul. He had not, like the apostle of the Gentiles, been brought to faith and peace through severe conflict ; but, like James, had reached his Christian individuality through a quiet development: James, however, had passed through a moulding in Judaism previously, which, under the Spirit, caused him to present Christian truth in connection with the law, in so far as the hitter in its spirit, tliough not letter, is permanent, and not abolished, but established under the Gospel. But John, from the first, had drawn his whole spiritual development from the personal view of Christ, the model man, and from intercourse .with Him. Hence, in his writings, everything turns on one simple contrast: divine ii/e in communion with Christ; deatli in separation from Him, as appears from liis characteristic phrases, "life, lighi, truth ; death, darkness, lie." "As James and Peter mark tlie gradual transition from spiritualized Judaism to the Independent development of ChrisLianilj", and as Paul represents the independent development of Christianity in opposition to llie Jewish stand-point, so the contemplative element of Jolm reconciles the two, and forms the closing point in the training of the apostolic Church." [Neander.] ling, than even seeing, "//aue heard . . . /lat'c seen" (per- CHAPTER I. fects), as a possession still abiding with us; but in Greek (not as English Version "have," but simply) "looked upon" (not perfect, as of a continuing thing, but aorist, past time) wiiilst Clirist the incarnate Word was still with Ver. 1-10. The Writer's Authority as an Eye-witness to THE Gospel Facts, Having Seion, He.vrd, and Handled Him who was fro.m the Beginning: His Object in Writing: His Message. Ik we would HAVE Fellowship with Him, we must Walk in Light, as He is Light, l. Instead of a formal, Jolin adoiUs a virtual address (cf. v. 4). To wisli jo// to I lie reader was the ancient customary address. The senti iice begun
U.S. "Seen,"riz., His glory, as revealed in tlie Transfiguration and in His miracles; and His passion and death in a real body of flesh and l)lood. " Looked upon" as a wondrous spectacle steadlastly, deeply, coiiteniplall vely ; so the Greek. Appropriate to John's coi Ueinplati ve cliaracter. hands . . . hniidled—Tlinmas and llie otlu r tlisciples on distinct occasions after the resurrection. John himself had leant on Jtsus' breast at the last supper, (tontrast the wisest of (he he.illn ii ffiliny aftir (the same Greek as here; gropin;/ after WITH THE HANDS) if hap/// in V. 1 is broken ofl'hy the parenthetic v.2,and is resumed at I'. 3 with the repetttion of some wonls from v. 1. . Tliat which WM—not " began to be," ljut u>a.« essentially ((irei-k een, not egeiteto) before He was manifested (r. 2) ; answering to " Him that Is from the beyinniny" (ch. 2. 13) ; so Jolm's OoKpel, 1. 1, "In the beginning was the Word." Proverbs the// might find God. Tills proves against .So( inians he is here speaking of the persinial incarnate Iford, not of
8. 2!i, " I was set up from everIa8tlng,/rom the hef/inning, or fer llieeartli was." we—apostles, heard . . . seen . . , looked upon . . . handled—A series rising in gradation.
Clirlst's teaching (vom the beginning of His otl Vidal lite, of—"concerning;' lollowing "heard." "Heard" is tho verb most applying to the purpose of llie Epistle, rt2., tb»
Heeiiiy Im a more convlnciinr proof than hearing of; hand-
62o
The Apostle's Message to the Brethren. 1 JOHN I. 27ie Blond of Chi Isl Cleanses from all Sim. truth which John had heard concerning the WorO of life, the embodiment of "the message," representing fully In all His sayings, doings, and sut Terings, Him who is Light. 6. say—profess, have fellowsliip witSi Iiim—
1. e., (Christ) the Word who is the life. " Heard," viz., from Christ Himseif, including all Christ's teacliings about Himself. Therefore he puts "of," or " concerning," before " the word of life," which is inapplicable to any of the verbs except "heard;" also "heard" is the only one of the verbs which he resumes at v. 5. 2. the life—Jesus, " the Word of life." was manifested—who had previously been "with the Father." sl\.ow—translate a,s in i;. 3, "declare" (cf. v. 5). Declare rs the general term; xvrite \s the particular (v. 4). that eternal life Greek, " the life whicli (i'. 3.) The essence of the Christian life, walls—in inv.-ard and outward action, whithersoever we turn ourselves. [Bengei,.] in darkness Greek, "in the darkness;" opposed to " the light" (cf. ch. 2. 8, 11). lie—(Ch. 2. 4.) do no* —in 7?rac<!ce, whatever vce say. tlie tnith—(Ephesians 4.
21 ; John 3. 21.) 7. Cf. Ephesians 5. 8, 11-14. " We walk ;" " God IS (essentially in His very nature as 'the light,' v. 5) in the light." Walking in the ?i(;7i?, the element in which God himself is, constitutes the test of fellowship with Him. Christ, like us, walked in the light (ch. 2. 6). AlFORB notices. Walking in the light as he is in the light, ia no mere imitation of God, but an identity in the essetttial element of our daily walk with the essential element of God's eternal being, we liave fellowship one witli anotlier—and of course with God (to be understood from v. 6), without having fellowship with whom there can be no true and Christian fellowshipfliie with another (cf. t\ 3). and— as the result of " walking in the light, as He is in the light." the blood of Jesus . . . cleanseth us from all sin—daily contracted through the sinful weakness of the flesh, and the power of Satan and the world. He Is speaking not of justification through His blood once for all, but of the present sanctification (" cleanseth " is present) which the beis eternal." As the Epistle begins, so it ends with "eternal life," which we shall ever enjoy with, and in, Him who is "the life eternal." which Greek, "the which," the before-mentioned (v. 1) life ivhich was witli the Father "from the beginning" (cf. John 1. 1). This proves the distinctness of the First and Second Persons in the one Godhead. 3. Tliat which we have seen and lieard —Resumed from u. 1, wherein the sentence, being interrupted by V. 2, parenthesis, was left Incomplete, declare we unto you—Oldest MSS. add also; unto yoxi n?so who have not seen or heard Him. that ye also may liave fellowsliip with ws—that ye also who have not seen, may have the fellowship with us which we who have seen enjoy; what that fellowship consists in he proceeds to state, "Our fellowship is with the Father and with His Son." Faith realizes what we have not seen as spiritually visliever, walking in the light anA having feltou'ship with God and the saints, enjoys as His privilege. Cf. John 13. 10, Greek, " He that has been bathed, needeth not save toivash his feet, but Is clean every whit." Cf. v. 9, " cleanse us from all unrighteousness," a further step besides "fox-giving us our sins." Christ's blood is the cleansing mean, whereby gradually, being already justified and In fellowship with God, we become clean from all sin which would mar our fellowship with God. Faith applies the cleansing, purifying blood. Some oldest MSS. omit " Christ," others retain it. 8. The co7ifessio7i of sins is a necessary consequence of "walking In the light" (r. 7). "If thou shalt confess thyself a sinner, the trutJi is in thee; for the truth ible; not till by faith we too have seen, do we know all the excellency of the true Solomon. He Himself is ours
He in us and we in Him. We are "partakers of the Divine nature." We know God only by liaving fellowship with Him ; He may thus be known, but not comprehended. The repetition of " witli" before the " Son," distinguislies the person*, whilst the fellowship or commtmion with both Father and Son, implies their unity. It is not added, "and Willi the Holy Ghost ;" for it is 6j/ the Holy Ghost or Spirit of the Father and Son in us, that we are enabled to have fellowship tvith the Father and Son (cf. ch. 3. 24). Believers enjoy tlie fellowship of, but not with, the Holy
Oliost. "Through Christ God closes up the chasm that separated Him from the human race, and" imparts Him-
Is itself liglit. Not yet has thy life become perfectly light, as sins are still In thee, but yet thou hast already begun to be illuminated, because there Is In thee confession of sins." [Augustine.] that we have no sin- "Have," not "have had," must refer not to self to tliem in tlie communion of the Divine life." [NeANDER.] 4. these tilings—and none other, viz., this whole lipistle. write we unto yon—Some oldest MSS. omit "unto you," and emphasize " we." Thus the antithesis tl)e past sinful life whilst unconverted, but to the present state wherein believers have sin even still. Observe, " sin " Is in the singular ; "(confess our) sins " (v. 9) In the plural. Sin refers to the corruption of the old man still present In us, and the stain created by the actual flowing from that old nature In us. To confess our need of cleansing from present.'iin is essential to "walking in the light;" so far Is the presence of some sin Incompatible with our is between " we" (apostles and eye-witnesses) and "your."
We write thus, tliat your joy may be full. Other oldest MSS. and versions read "OUR joy," viz., that our joy may be jillcd full by bringing you also into fellowsliip witli the p'ather and Son. Cf. John 4. 30, end; I'hilippians 2. 2, "Fulfil ye my joy," 16; and 4. 1; 2 John 8. It is possible that "your" may be a correction of transcribers to nuike this verse harmonize with John I.'). 11 ; 10. 24; however, as John often repeats favourite plir.ases, lie may do so here, so "your" may be from himself. So 2 John 12, "your" in oldest MSS. The authority of MSS. and versions on both Hides here Is almost evenly balanced, (,'lirlst Himself Is the source, object, and centre of His people's joy (cf. v. 3, end); It Is in fellowship with H\m that wo have Vji/, the fruit in ^/le 97ia!>i " wallving in light." But the believer hates, confesses, and longs to be delivered fi'om all sin, which Is darkness. "They who defend Uieir sins, will see in the great day whether their sins can defend them." deceive ourselves—We cannot deceive God; we only make ourselves to err from the right path, tlie triitli—(Ch. 2. 4.) True faith. " The truth respecting God's holiness and our sinfulness, which Is the very flrstspark of light in us, liaa no place In us." [Alford.] 9. eonfesu—with the Hps, speaking from a contrite heart; Involving also confession f of faith. 5. First division of the body of the Epistle (cf. Tniroduction). declare Greek, "announce;" report in turn; a different Greek word from v. 3. As the Son announced the message hoard from the Father as His apostle, so the Son's apostles announce? what tliey have heard from the Son. John nowhere uses the term "Gospel ;" but the tvitness or testimony, the word, the truth, and to our fellow-men of ofr<>nces committed against them, he —God. falllifnl—to His own promises; "true" to His word. Just—Not merely the mercy, but the justice ov righteousness of God Is set forth in the redemption of the penitent believer In Christ. God's promises of mercy, to which He is faithful, are In accordance with lUsjustice, to —Greek, " in order that." His forgiving usoursinaand cleaniiere the message. Ood ia ll Rlit^—What light Is In tJio natural world, that God, the source of even material light.
Is in the sjii ritual, the fountain of wisdom, purity, bi auly, joy, and glory. As all material life and growth depends on light, HonW spiritual life and growth depends on (Jon. As God hero, so Christ, In ch. 2. 8, Is called "(he true sing nsfrnm, Is In furtherance of the mds of His eter-
faithfulness and justice, forgive—remitting the guilt, cleanse—purify from all llllhlness, so that henceforth we more and more become free from the presence of slu through the Spirit of sanctification (cf. Hebrews 9. 14 ; and above, Aote, v. 7). uiirlj;liteou8neM«—oflensi vo to lllm who "Isjust" or righteous; called "sin," r. 7, because "sin light." no dnriuieH« at all—Strong negation; Greek, "No, not even one speck of <lnrkness;" no Ignorance, error, untruthfulness, sin, or death. John heard this from Clii lst, not only In express words, but In His acted words, d/z.. Ills whole manifestation In Ihedesh as " the brightness of the Father's glory." Christ Himself was 526 is the transgression of the law," and the law Is the expresslou of God's righteousness so that Is unright'
Tlie Brethren Comforted against Sins of Infirmity. 1 JOHN II. To Know God we must Keep His Commandrnenls. eousness. 10. Parallel to v. 8. we have not sinned—referring to the commissiou of actual sins, even alter regeneration and conversion ; whereas In v. 8, " we have no the sinner. " There is no incongruity that a father should be offended with that son whom he loveth, and at that time offended with him when he locclh him." [Bishop Pearson.] The only other place 'in the New Testament where Greek propitiation occurs, is ch. 4. 10; it answers in LXX. to Hebrew caphar, to effect an atonement or reconcilia Hon with G(^l; and in Ezekiel 44. 29, to the sin-offering. In Romans 3. 25, Greek, it is "propitiatory," i, e., the mercy-seat, or lid of the ark whereon God, represented by the Shekinah glory above it, met His people, represented by the high priest who sprinkled the blood of the sacrifice on it. and Greek" yet." ours—believers: not Jews, in contrast to Cfntiles; for he is not writing to Jews (ch. 5. 21). also for the sins of the whole world—Christ's advocacy is limited to believers (v. 1; ch.l. 7): His piropitia<ion extends as widely as sin extends: Note, 2 Peter 2. 1, " Denying the Lord that bought them." "The whole world" cannot be restricted to the 6e/tet'(;i.r/ portion of the world sin,'' refers to the present guilt remaining (until cleansed) from the actual sins committed, and to the sin of our corrupt old nature still adiiering to us. The perfect " have . . . sinned " brings down the commission of sins to the present time, not merely sins committed be/ore, but gince, conversion, we make hlin a liar A gradation ; ti.
6, " we lie ;" v. 8, " we deceive ourselves;" worst of all, "we make Him a liar," by deaying His word that all men are sinners (cf. ch. 5. 10). Ms word Is not In us—" His woi-d," which is " the truth" (u. 8), accuses us truly; by denying it we drive it from our hearts (cf. John 5. 3S). Our rejection of "His word " in respect to our being sinners, implies as the consequence our rejection of His word and will revealed in the law and Gospel as a whole ; for tliese throughout rest on the fact that we have sinned, and have siti, (cf. ch.4. 14 ; and "the whole world," ch. 5. 19). "Thou, too, art part of the world, so that thine heart cannot deceive itself and think, The Lord died for Peter and Paul, but not for me.'' [Luther.] 3. hereby — Gi-ecA:, "in tliis.'' "It is herein, and herein only, that we know (present) that we have knowledge of (perfect ; once-for-all obtained and continuing knowledge of) Him" (r. 4, 18, 14). Tokens whereby to discern grace are frequently given in this EpiHtle. The Gnostics, by the .'spirit's prescient forewarning, are refuted, who boasted of know/edge, but set aside obedience. "Know Him," viz., as "the righteous" (v. 1,29); our "Advocate and Intercessor." keep—John's favourite word, instead of do, lit., to watch, guard, and keep safe as a precious thing; observing so as to keep. So Christ Him-
CHAPTER II.
Ver. 1-29. The Advocacy of Christ is our Antidote TO Sin WHILST Walking IN THE IjIGUt; fob to Know God, we must Keep His Commandments and Love the Brethren, and not Love the World, nor Give Heed TO Antichrists, against whom our Safety is through THE Inward Anointing of God to Abide in God: So at Christ's Coming we shall not be Ashamed. 1. (Ch.5.
18.) My little children—The diminutive expresses the tender aft'eotlon of an aged pastor and spiritual father.
Mf/ own dear children, i. e., sons and dauglitei-s (Note, v. 12). these things—(Ch. 1. 6-10.) My purpose in writing what I have just written is, not that you should abuse them as giving a license to sin; but, on tlie contrary, "in order that ye may not sin at all " (the Gz-eefcaorist implying the absence not only of the habit, but of single acts of sin [AlroRDj). In order to " walk in the light" (ch. 1. 5, 7), the self. Not faultless conformity, but hearty acceptance of, and willing subjeciion to, God's whole revealed will, is meant, commandments injunctions of faith, love, and oLiedience. John never uses "the law" to express the rule of Christian oliedience: he uses it as to the Mosaic law. 4. I know Greek, "I liave knouledge of (perfecti Him." Cf. with this verse ch. 1. 8. 5. Not merely repeating the proposition, v.'i, or asserting the merely opposite alternative ton. 4, but expanding the "know Him" of v. first step is confession of «m(ch. 1.9), the next (ch. 2. 1) is that we shov\h\ forsake all sin. The Divine purpose has for its aim, eitlier to prevent the commission of, or to destroy sin. [Bengel.] And—Connected with the former; Furthermore, " if any man sin," let him, whilst loathing and condemning it, not fear to go at once to God, the .Iiuliie, confessing it, for " we have an Advocate with Him." He
Into " in Him, verily (not as a matter of vain boasting) is the love of (i. e., towards) God perfected," and " we are in Him." Love here answers to knowledge in v.',^. In proportion as we love God, in that same proportion we know Him, and vice versa, until our love and knowledge shall atis speaking of a believer's occasional sins of infirmily through Satan's fraud and malice. The use of "we " immediately afterwards implies tliat we all are liable to this, though not necessarily constrained to sin. we have an axlvocate — Advocacy is God's family Ijlessing; other blessings He grants to good and bad alike, but justificatain their full maturity of perfection, his word His woi-d is one (Note, ch. 1. 5), and comprises His "commandments,'" which are many (v. Z). hereby—in our progress ing towards this ideal of perfected love and obedience. There is a gradation: u. 3, "know Him;" v. 5, "we are in Him ;" i'. 6, " abideth In Him ;" respectively, knowledge, fellowship, abiding constancy. [Bengel.] G. abldetli — Impl.ving a condition lasting, without intermission, and without end. He tliat saitli . . . ouglit—so that his deeds may be consistent with his words, even ng lie—believers readily supply the name, their hearts being fuPl of Him llon, sanctification, continued intercession, and peace. He grants to His children alone, advocate— G»-ee/c, "paraclete," the same term as is applied to the Holy Ghost, as the "other Comforter;" showing the unity of the Second and Third Persons of the Trinity. Christ is the Intercessor/or us above ; and, in His absence, here below the Holy Ghost Is the other Intercessor in us. Christ's advocacy \s Iniseparable from the Holy Spirit's com/oc and workingin (cf. John 20. 15). " Even as He walked" when on earth, especially In respect to love. John delights in referring to Christ as the model man, with the words, "Even as He," &c. "It is not Christ's walking on the sea, but His ordinary walk, that we are called on to imitate." [Luthek.] 7. Brethren—The oldest MSS. and versions read Instead, "Beloved," ajipropriate to the subject here, love, no new commandment viz., love, the main principle of walking as Christ walked, (i'. G), and that comm;indmenl, of which one exemplification is presently given, u. 9, 10, tlic love of brethren, ye Itad from tlie beginning—from the time that ye first heard the Gospel word prea<^hed. 8. a new commandment—it was "old," in that Christians as mwM had heard \l from the first; but "new" (Greek, kaine, \wl nea : new and different from the old legal precept), in tha'. us, as tliespiritof Intercessory prayer, rightecus—As our "advocate," Christ Isnot a mere suppliantpetitioner. He pleads for us on the ground of justice, or righteor/sness, as well as mercy. Though He can say nothing good of us, He can say much for us. It is His righteousness, or obedience to tlie law, and endurance of its full penalty for us, on which He grounds His claim for our acquittal. The sense therefore is, " in that He is righteoi/s ;" in contrast to our »in ("if any man sin "). The Fatlier, by raising Him from the dead, and setting Him at His own right, lias once for all accepted Christ's claim for us. Therefore t he accuser's charges against God's children are vain. " The righteousness of Christ stands on our side; for God's righteousness
1h, In Jesus Christ, ours." [Luther.] 'Z. And Ue—(Jrepk, "And Himself." He Is our all-prevailing Advocate, l)erjiuse He Is //inwc?/ " the propitiation;" abstract, »h in 1 Corintliians 1. 30: He is to us all that is needed for proinliation " In belialf of our sins;" th/i propitiatory sacrfice, provided bj' the Vather's love, removing the eslraiigemeni, and appeasing the righteous wrath, on God s part, against it was first o/rajVf/ promulgated with (,'hristianily ; tlioug!. the inner spirit of the law was love even to cn'-mics, yet ii was enveloped In some bitter precepts wliicli caused it to be temporarily almost unrecognized, till the Gospel came. Christianity first put love to brethren on the new and highest motive, instinctive love to Him who tirsi loved us, We UJ'e to Love our Brethren, 1 JOHN II. and not to Love the Woria. standing). He calls all to -whom he writes, " little »o»»«" constraining us to love all, even enemies, thereby walking in llie Nieps of Him who loved us when enemies. So JesUs calls it " new," John IS. 34, 3-5, " Love one another as I Imve loved i/oii" {the new motive); lo. 12. wUlcli tiling (cli..2. 1, Greek; 2.28; 3.18; 4.1; 5.21;; but only in v. 13 and 18 he uses the term "little chi'dren," or "infants." Our Lord, whose Spirit John so deeply drank into-, used to His di.sciples (John 13. 33) the term "little sons," or dear sons and daughters; but in .lohn 21.5, "little children." It is an undesigned coincidence with the Kpistle here, that in John's Gospel somewhat similarly the Is true in liim and in j-ou—"/n Christ all thin^'is are alway.s true, anj were so from the beginning; but in Christ untl in iis conjointly the rnmyncvtdnient [\he love of brethren] is then true when we aclinowle#ge the truth which is in Him, and have the same flourishing in «»." [Be.ngel.] Alfoki) explains, " Which thing 'the fact that classification, "Iambs, sheep, sheep," occurs, are forgiven—"have been, and are forgiven you:" all God's Sims and dauyhters alike enjoy this privilege. 13, 14. All three classes are first addressed in the present, "1 write;" then in the past fnorist) tense, "I wrote" (not "I have written;" moreover, in the oldest MSS. and versions, in the end of v. 13, it is past, " I wrote," not as Engthe KOinmaiulment is a new one) is true in Him ;u\<i in you, because the darkness is j)a.vit/!(7 aw«^, and the n ue liiit is now shining, i.e., the commandment is a nor oiif, and this is true both in the case of Christ and in Ihecaseof you ; because in you the darkness is passing away, and in lish Version, "I write"). Two classes, "lathers" and "young men," are addressed with the same words each time (except that the address to the young men has an addition expressing the source and means of their victory); but the "little sons" and "little children" are diflerently addressed, have known—and do know: so the Greek perfect means. The " I wrote" refers not to a former Epistle, but to this Epistle. It was an idiom to put the past tense, regarding the time from the reader's point of Jlitn the true light is shining ; theretore, on botli accounts, the coniniaiid is a new one: new as regards you, because yon are newly come from darkness into light; new as regards Him, because He uttered it when He came into the worl.l to lighten every man, and began that shining which even now continues." I prefer, as Bengel, to explain. The new commandment finds its truth in its practical reatizalion in the walk of Christians in union with Christ.
Cf. the use of "verily," v. b. John 4.42, "indeed;" 6.55. The repetition of "in" before "you," "in Him and in you," not " in Him and yon," implies that the love-commandment finds its realization st'j>a?'fiZe?^ . first it did so " in Him," and then it does so "in us," in so far as we now " also walk evei> as He walked ;" and yet it finds its realization also conjointly, by the two being united in one sentence, even as it is by virtue of the love-commandment having been first lulfilled in Hint, that it is also now fulview; when he should receive the Epistle the writing would be jmst. When he uses "I write," he speaks from ?iis own point of view, him tliat is from the beginning —Christ: "that which was from the beginning." overcome The fathers, appropriately to their age, are characterized by knou'lcdge. The young men, appropriately to theirs, by activity in conflict. The fathers, too, have conquered ; but now their active service is past, and they and the children alike are characterized by knoiving (the fathers know Christ, " Him that was from the beginning;" tfte children know the Father). The first thing that the little children realize is that God is their Father ; answering in the parallel clause to "little sons . . . your sins are forgiven you for His name's sake," the universal first privilege of all those really-dear sons of God. Thus this latter clause includes all, whereas the former clause refers to those more especially who are in the Jitat stage of spiritual life, "little children." Of course theso can only know the Father as theirs through the Son (Matthew 11. 27). It is beautiful to see how the fathers are characterized as reverting back to the first great truths of spiritual childhood, and the sum and ripest fruit of advanced experience, Ihe knowledge of Him that was from ihe beginning (twice repeated, v. 13, 14). Jlany of them had probably known ,h'sus in person, as well as by faith, youitg men . . . strong—made so out (if natural weakness, hence enabled to overcome " the strong man armed" through Him that is "stronger." Faith is the victory that overcomes the world. This term "overcome" is peculiarly John's, adopted from his loved Lord. It occurs sixteen times In the Apocalypse, six times in the First Epistle, only thrice in the (est of the New Testament. In order to overcome the world on the ground, and In the strength, of the blood of the Saviour, we must be willing, like Christ, to part with whatever of the world belongs to us : whence Immediately after "ye have overcome the wlck(>d one (the prince of the world)," it Is added, "Love not the world, neither the things ... In the world." and, Ac.—the secret of the young men's strength: the Gospel word, clothed with living power by the Spirit who abidetli poniianently In them; this is " the sword of the Spirit" wielded In prayerful waiting on (Jod. Contrast the mere physical strength of young men, Isaiah 40. .'!0,31. filled i7i us, through His Spirit in us: cf. a similar case, John 20.17, "My Father and your Father:" by virtue of His being "My Father," He is also your p'ather. darkness is past—rather, as in ch. 2. 17, "Is passing away." It shall not be wholly "past" until "the Sun of righteousness" shall arise visibly: "the light is now shining" already, though but partially until the day bursts forth. 9-11. There isno mean between I if/ht and darkness, loveand hatred, life an<l death, God and the world; ^Jherever spiritual life is, however weak, there darkness and death no longer reign, and love supplants hatred; and Luke 9.50 liolds good: wherever life is not, there death, darkness, the flesh, the world, hatred, however glossed over and hidden from man's observation, previul ; and Lnkt; 11. holds good. " Where love is not, there hatred is; lor the heart cannot remain a void." [Henoel.] In tlie liltt—as his proper element. Ikis brotlier — his neighbour, an<l especially those of the Chi istian brotherhood. The very title brother is a reason why love should be exercised, even until now—notwithstanding that "the true light already lias begun to shine" (I'. 8). 10. .\blding in love \a abiding In the lir/ht; for the Cospel light not only Illumines the understanding, but warms ihe h(!art into love, none occasion of Htuiubliii';— In contrast to "Ho that hateth his brother is In darkness, and walketli in darkness, and knoweth not whilher he goetli, because that ilarkness hath bllndeil his eyes." "In liiin who loves there 19 neither blindness nor occasion of stumblinri [to himself]: in him who does not love, there Is both hlindni'ss occasion ofstumhllng. He who hales his brolher. Is both a Sluinbliiig-bloek to himself, and stumbles against liiinnelf and everything within and without; In; who loves has an Inlmpeded path." [liicNGiot..] Joh'n has in mind Jesus' words, John 11.!), 10. Ai,t''OKi) wcdl says, "The light and Ihe darkness are within ourselves; admitted into us by tiie <'ye, whose Klngleness tills t he whoU; boily with light." 11. Is In dnrkiiesM . . . walketli — " is" marks (^ral teaching prepared tlu's(> youths for the profitiible use o( the u'ord when (o iV n. " .\iil ichrlst cannot endanger you (i). 18), nor Satan tear from you the word of God." the wicked one—who, as "prince of this world," enthrals "the world" (u. 15-17; ch. 5. 10, Greek, " the wh'ked one"), especially the young. Christ came todestroy this " prince of the world." Hi'llevers achieve the 11 rst grand conquest over him when they pass from darkiu'ss to light, but afterwards they need to lualiitaln a continual krrj>ing of themselves from his assaults, looking to God by whom ulouo they are kept safe. IIisnuel thinks John refers
Ills continuing statk: lie has never come out of "the (no Greek) darkness:" "walketli" marks his outwaud WALK and acts. wUUhvv— Greek, "where;" including not only the dcstinalloii to u>hich,h\x\, the way whereby. Itutli blinded— I at her as Greek aorist, " bl 1 luh-d" of old. Ilarkness not only surrounds, but blinds him, and that a bliniliiess of long Klaiidlng. I'i, liitle vhl Utrnt— Greek, " little sons," or "dear soiisand daughlciN ." not the same
Greek as In v. 13, " Utile children," " Infants" (in ago and We w e not io Love (lie Wm-ld, 1 JOHN II. but lo Beware of Wicked Seducen.
"little children," v. 12, or "little sons"). He who Is horn of God alone t urns lo God ; he who is of the worid lurus to the world; the soui'ces of love to G<k1 and love to tho workl, are irieconcilaldj' distinct. 17. Ilie world— with all who are of the world worldly, pnsscth away Greek, "is passing away" even now. tlie lust Uiertof-in its threefold nntnifestalioii (v. i(>j. lie tlmt docllt tl>e will of Goil—not his own JlesMy will, or the will of the ivorld, but tliat of God (v. 8, (j), especially in respect to love. albiiilfdi for ever—"even as God also abidetli lor ever" (wilh wiiom the godly is one; cl. I'salm oOi 19, "God, even He tiiat abidelli of old"): a InncomiiieiU, which Cyi'KIAN and Lucifer have added to the text without support of Gree/c MSS. In contrast to the tliree pujssing lusts of the woi lil, the doer of God's will has three abiding goods, "riches, honour, and life" (Proverbs 22. 4). 18. Little cliiidreM—.Same Greek as i', l.J ; children in aye. After spiolally to the .remurkalile constancy exhib Ucd by yoiillis in l>oiiiiti;iir.s pi Tsecution. Also to the young mail whom Joliii, iiKi-r his ii'diiu Jroiii Paliiios, IctI wilh gbi Kle, loving |jt r.su;isiu(i lo it'pnilMiK e. Tliis youdi liail been comiiiciiilfd hy in one oi iii.s (ouis ot supi rinteniieiicy, as a proniisini <iisiiplc (<> ihc ovcr.sfers of the Church; he luicl lieeu, llicrelbre, CJtri liilly w;itciie<l U|) to b&ptisin. But {iHerwaids l eiyiiis loo much on Ijaptistnal gra.ce, hejoineil evil associates, and Cell iVoni slep toslep down, till he becanie u cap Uiin of i()bl)ers. Wlien John, some j-eais after, revisited tliat Chnrcli, and heard of Ihe youth's sad fall, he liuslened to the reln al of Ihe J'ohbers, suttered himself lo be seized and taken into the captain's presence. The youth, slung l)y conscience an<l (he I'enienibraiice of foi rner years, tied away from the venerable apostle. Full of love the age(i father ra n afler bin), called on him to take couias;!-, and aniuinnei d to him forgiveness of his sins in the iiiinie of t.lirisl. The yo Mlli was recoveritl lo the paths of t-'hrisi i.iiuty, and was the means of inducing many of his bad issociati s lo repent and believe. [Cliomuns J\iA':xASORiyu>i, Qui.t dives xa(-
Vila Julhen aiul youny men were gone, " the last lime" with its " nnuiy Antichrists" was about lo come smideuly on Uie children. "In this laul hour we all even still live." LLSkngel.] Kach successive age has had in it some of the signs of " the last time'' wliicli pi'ecedes Christ's coming, in order to keep the Church in continual waiting for the Lord. The connec Lioii wilh v. 13-17 is. There are coming those seducers who ai<j of the world (ch. 4. 5), and would tempt you lo go out from us (o. IM) and deny Christ {v. 22). as y« liat e Uexiril—from tlie apostles, preachers of the Gi.Npel (e. (/., 2 The.ssahinians 2. S-IU; and in the region of Ephesus, Aels 20. '2!), oU). sUall come Greek, " Cometh," viisf c. 4. 2; EUSKHICS, IiA-vle-sid-atical HUIo,y, Hook .!. 'JO; Cmrvsostom, I Kj-.luii-Uaiiiii lu Tkvudwt:, )I.J 13. li<iv«: i»ot tlie vvorlil— thai lietli, in (he wick/d uiu: (ch. i>. 1.4), whom ye young nnii have overconie. Having once for jdl, through Ja'dh, uoii-cuniij the wurld (ch.. J. t; ;». ij, c;;i'ty forward the coikjucsI l)y not loving it. "The world liere means "man, and man's world" lAl.FOitJ)], in liis and its state as jn Hftt from UoiL "God l;)ved [wilh the love of com/)rt*4v</rtJ the world," and we should feel viz., out of his own place. AiUiehrist is interpreted in two ways: a false Christ (Matthew 24. 5,24), lit., " iiistead of Christ;" or an adoersary at Christ, lit., "aj/ai'uit Christ." As John never uses pseudo-Ckrhsl, or "false Christ," for tlie same kind of luve f<M" the fallen world ; but we are not to feife liie world with coiti/eniii Uti/ and si/tnpalliy in its aliination from timl, we cannot have this latter kind of love for the God-estranged world, and yet have also " the love of the Father in" u.s. ii>eit Uor — Greek, "nor yet." A man might deny in general that he lot'nd the world, whilst keenly lollowing some one of THE THING.S IX it: its riclii s, honours, or pleasures; this clause prevent-s him escaping irom colivictica. any man— tiierefore the warni ng, ti Kiugli prima-
Aiiliehri.il, it is plain he means au adversary of Christ, claiming to himself what belongs to Christ, and wishing to sui)sLitute him.self for Christ as the supreme object of worship. He deuie-i Ike Hon, not merely, like the pope, act« in the name of the Son. 2 Thessaloniaiis 2. 4, "Who opposetJi himself {Greek, ASTi-keimenos) [to] all that is called God," deei<les this. For God's great truth, "God is man," he would subslilule his own lie, "man is God."' I'Tkencu.] are tttere Greek, "there have begun to be;" there have arisen. These " many Antichrists" answer to "the spirit of lawles-sue.ss {Greek) doth already work." rily addressed to the young, applies lo all. love of— i e., towards "the Father." The two, God and the (sinful) world, are so opposed, that both citnnot be congenially loved at once. IG. nil that in in tJie worldcan be cla.ssed under one or other of the ihr. e ; tlie world contains these and no more. Iiist of tiie flenJi— t. e., the lust which has its sestt and source in our lower animal nature. Satan tried thi.<( temptation the first on Christ: Luke 4. "Command this stone that it l>e made bread." Vouth is especially lial.ile to fleshly lusts. l««st of tSie eyes—the avenue througli which oulward things of the world, riches, pomp, and heauly, inllame us. Satan tried this temptation on Christ when he sliowed Him tlie kingdoms of the world in a mimieiit. l\y the lust of the eyes Uavid (2 Samuel 11. 2) and Achan fell (Joshua". 21).
'i"he Anlichrislian principle appeared then, as now, iu evil men and evil teachings and writings; but still "the Anlichrisl" means a hoslile /je?-4o«, even as "THKChrist" is a personal Saviour. As "coineth" is used of Christ, so heie of Anlichrisl, the embodiment in his own person of all the Antichrislian features and spirit of those "many Antichrists" which iiave been, and are, his forerunners. John uses the singular of him. No other New Testament Wi iler u.ses ihe term. He prol)ably answers to " the little horn having the eyes of a man, and speaking great things" (Daniel 7. K, 2'i»; "the man of sin, son of perdition" (2 Thessaloniaiis 2.); "the beast ascending out ol the boltoialess pit" (Uevelalion 11.7; 17.S), or rather, "the false prophet," the same as " the seirond beast comizig up out of the earth" (Revelalion l.i. 11-18; 10.13). 19. out from lis—from our Christian communion. Not necessarily a formal secession or </oin(/ out: thus Home hasi spirilually yone out, though formally still of the Christian Church, not of its—by spiritual fellowship (ch. I. 3). "They are like bad humouis in the body of Christ, the Church: when they are vomited out, then the body is relieved; the body of Christ is now still under treatment, and has not yet attained the perfect soundness which it shall have only at the resurrection." [Augu.stink, Ep. John, Traet 3. 4. J they would . . . Itave coutliiued— Implying the indefeclibili ty of gi'ace in the elect. " Where God's call is effectual, there will be sure perseverance." [Calvin.] Still, it is no fatal necessity, bul a " voluntaiy necessity" [DmYMU.s], which causes men to remain, or else go from Ine body of Clirist. "We are eilher among the members, or else among the bad humours. It is of his own will that each is eilher an Antichrist, or lu
Cf. David's prayer, I'salni 119. o7; Job's resolve, Psalm 81.1; Matthew 5. 2S. The only good of worldly riches to the possessor i.-. the beholding them witli the eyes.
Cf. Luke 14. IS, " I must go and SEli; it." yi-l<Ie of life— lit., arrogant ussumj/lioii : vainglorious display. J'ridewna Batan's sin whereby he fell, and forms the link between the two foes of man, the tjuorld (answering to the lust oj the eyeg) and the devil (as the lust of the Jlesh is the third foe). Satan tried this temptation on Christ in selling Him on the temple pinnacle that, in spiritual pride and presunip Cion,on the ground of His p'ather's caie, He should cast Himself down. The same three foes appear in the three classes of soil on which the Divine .seed falls: The way Bide lieaiers, tlie devil; the thorns, the world; tlie rocky under-suil, the Jieish. The world's awful aiiULriiiUi/, the "lust of the flesh, the lust of the eyes, and the pride of life," similarly is presented in Satan's temptation of Eve: "When she saw that the tree was goixl for Jooil, pleasant lo the ei/e.i, and a tree to be desired lo make one uri,te" (one manileslation of "the pride of life," the desire to know above what God has revealed, Colossiaiis 2. 8, the pride of unsanctitled knowledge), of—does not spring from "the Father" (used in relation to thu piecediug
Clirisl." [A uousTiNE.J Still God's actings in elernal elecliou harmonize in a way inexplicable lo us, wilh maa'a
27ie Godly are Preserved by 1 JOHN II. Perseverance in Failh and HolineM ginning-from the time of yonr first hearing the Gospel. remsniw—translate as before, "abide." ye also—in your turn, as distinguished from "that which ye have heard," the seed abiding in you. Cf. r. 27, "the anointing abideth in you ... ye shall abide in Him." Having taken into us the living seed of the truth concerning the Father and tho Son, we l)ecoine traiislurmed into the lilseness of Him whose seed we have taken into us. tl.5. this isthe promise Etei-nal life shall be the permanent consummation of thus a6icZ( (I (/ in the Son and in the Father(v. '24). Ixk— Greek, "Himself," Christ, "the Son" (cf. ch. 1. 1). promised— (John 3. 15, 36; 0. 40, 47, 57; 17. 2, 3.) 26. these tUliigs—(». free agency and responsibility. It is men's own evil -vviU that chooses the v.-ay to liell ; it is God's free and sovereign grace that draws any to Himself and to lieaven. To God the latter shall ascribe wholly their salvation from first to last: the lormer shall reproach themselves alone, and not God's decree, with tlieir condemnation (cli. 3. 9 ; 5. 18j. tl»at tUey were not all of lis—This translation would imply thai some c/ the Antichrists are of us.' 2Yanslaie, therefore, "That all (who are for a time among us) are not of us." Cf. 1 Corinthians 11. 19, "Tliere must be heresies among you, that they which are approved maybe made manifest among you." For "were" Some of the oldest MS.S. read " are." Such occasions test wlio
18-25.) have I written—Resumed from v. 21 and 14. seduce yon— I. e., are trying to .seduce or lead you into error. 27. Uwt—Greek, "And you (contrasting the believing readers with the seducers; the words and you stand prominent, the construction of the sentence following being altered, and no verb agreeing with ' and you,' until 'need not') . . . the anointing," &c. (resumed from y. 20). received of him—(John 1.16.) So we "are unto God a sweet savour of Clirist." abideth In yon—he tacitly thus admonishes them to say, when tempted by seducers, "The anointing abideth in us; we do not need a teacher [for we have the Holy Spirit as our teacher, Jeremiah are, and who are not, the Lord's people. '-40. Bnt—Greek, "And." He here states the means which tliey as believers have wherewith to withstand Antichrists [v, 18), viz., the chrism (so the Greek: a play upon similar sounds), or "anointing unguent," Vi2.,tlie Holy Spirit (more plainly mentioned further on, as in John's style, ch. 3. 21; 4.13;
5. 6), whicli they ("ye" is emphatical in contrast to those apostates, v. 19) h.ive " from tlie Holy One, Christ (John 1. 33; 3. U; 15. 26; 10. 14): "the righteous" {v. 1), "pure" (ch. 3. 3), "the Holy One" (Acts 3.14) "of God;" Mark 1. 24. Those anointed of God in Christ alone can resist those anointed with the spirit of Satan, Antichrists, wlio would sever tliem from tlie Father and from tlio Son. Believers have tlie anointing Spirit from the Father a\%o, as well as from the Son; even as tlie Son is anointed therewith by the Father. Hence the Spirit is the token that we are in the Father and in tlie Son ; without it a man is none of Christ's. The material unguent of costliest ingredients, poured on the head of priests and Icings, typitied this spiritual unguent, derived from Christ, the Head, to us. His members. We can have no share in Him as Jesus, except we become truly Chris-
31. 34; Jolin 6. 4.5; 16. 13J ; it teaches us the truth; in that teaching we will abide." [Bengel.] and — and therefore. Goil is sufficient for tlieiu who are laughl of Him ; they are independent of all others, tlnrngh, of course, not declining; the Christian counsel of faitliful ministers. " Mutual communication Is not set aside, but approved of, in the case of those who are p;irlakers of the anointing in one body." [Bf;ni;kl | » »• sitmeanoint Uig which ye once for all re<-eived, and wliicli now still abides in you. of—"concerning." nil things—essential to salvation ; the point under discussion. Not that the believer tians, and so be in Him as Chri.it, anointed with tliat unction from the Holy One. Tlie Spirit poured on Clirist the Head, is oy Him ditfused flirough all tlie members. "It appears that we all are tlie body of C/tn'.s/, because we all are anointed : and we all in Him are both Chri.it's and Christ, becjiuse in .«ome measure tlie wliole Chri.st is made inlallible, for no believer here receives tlie Spirit in all its fulness, but only the measure needful for keeping him from soul-destroying error. So the Church, though having the Spirit in her, is not infallible (for many fallible members can never make an infall'hle whole), but is kept from ever wlioUy losing the saving trutli. no lie—as .\ntichristian teacliing, ye shall abide in him—(i'. 21. eml)—even as "the anointing abideth in jou." Tlie oldest MSS. read the impeiative, "Abide in Him." 2S. little children— (t'>-(?^^-, " little sons," as in v. 12; believers of every stage and age. abide in him Christ. John repeats his monition witli a loving appellation, as a father addressing dear (children, when— "if;" the uncertainty is not as to llie fact, but t/ie time. appear— ( " be manifested." we—both writer and readers, ashamed before hliii—/i/., "from Him ;'' slirink ba<'k/r()»» ashamed. Contrast "boldness in the day of judgnienl," ch. 4. 17; cf. (-11.3.21 ; 5. 14. In the Apcx'alypse (written, therefore. Uhnijki. thinks, subsequent lyl, Christ's coming Is rcpreseiitiMl as put olfto a greater distance. '29. The heailing of the second dirision of llie lipi.itle: " Go<l is rightei>us; therefore, every one that doelli riglileousiiess is Head and body." ami — tlierefore. ye know nil things—needful for acting ariglit against Anticlirist's Beduclions, and for Christian life and gcxllimss. In tlie same measure as one hath the Spirit, in that measure (no more and no less) Iin? knows all these tilings. 31. becniisc ye know It, antl tliat, cc.—Ye not mily know what is the truth (concerning the Son and the Father, v. 13), but also are able to detect a lie as a thing opposed to the truth. For riglit (a straight line) is llie index of itsi li and of what is crooked. [Ksrius.] Tin: Greek is susceptible of AM'"OUD's Iraivtlation, "Because ye know it, and because no iw, is of the truth " (lit., "every lie is exclu<led from being of the truth "). I therefore wrote (in this Epistle) to point out wliat the \u: is, and who the liars are. 'ii. a— Greek, "Who is the liar?" n'^., guilty of the lie Just mentioned (v. 21). tlunt .Tesns U the Christ—the gran<l central trulli. this is Antichrist— f/ree/;, "the Antichrist ;" not however is born of Hiji." Love Is thegraiid lealure and principle of " righteousness " select(>d for discussion, ch. '2. 29 to 3. ^ If ye know . . . ye know— DisllncI Greek verbs: "if ye iiere personal , but in the abstract; the ideal of AntU'lirist
Is " he that denieth the Father and the Son." To deny llu: latter is virtually to deny the former. Again, the truth aa to the Son must be held in Its inU grity ; to deny that Jesus is the Christ, or that He is the Son of (iod, or that He c-ame in the flesh. Invalidates the whole (Matthew 11. ari' airare iiwi' in possession of the knowledge). . . ye disrei n Of n")\ir4 hi'nd also that," Ac. Ye are alri'ady aware lliat (J;<1 (" lie " includes both " the Father," of whom the believer r* born (end of tills verse, and ch. .'}. 1], niid " the Son," V. 1, '23) u righleoiiji, ye must necessarily, thereby, perceive also the consequence of that truth, rj'z., "that every one ! hat (lo(>th righteousness (and he alone ; tit., (he righleousnesssuch as the rigli teous ti(Kl approves) is born of Iliin." The righteous producelli the righteous. We are never said lo lie hmii again of Chri.il, but of God, with whom Christ Is ime. Hoi.i.AZi'n Al.FOun tlelines /Ac j-i.(//i<- fousne.is of Goil, " It Is the l>ivine energy by whose powet God wlllsiind does all things whicli ain coiitbrnialile to His eleriial la w, iiicscribes suilal)le laws lo Ills creature*, 27). 23. Greek, " Evei'y one who denieth the Son, h.ith not the I'^atlier either" (cli.4.2,3): "inasmuch as God liatli given Himself to us wholly to be enjoyinl in Christ."
[(JAIA'IN.] lie tluit aekno}vl.eilgelh the Sim halli the Fallu r a/jo—These words ought not to be In Italics, as though they were not In the original; for t!.e oldest Greek Mss. have tliem. hath— wz., in his Hl)iiliug (losscsslon !is his "l>ortlon;" by living iicrsoiial " fellowsliip." ncknowleilfjeth—by open confession of (,'hrist. !44. I.rl that — truth r(!specllng the; Father and the Son, regarded ns a seed not merely dropped In, but having taken root (cli. 3. fuillls His promises ti> men, rewards the good, and puu Ishes the ungodly." doeth—" For the graces (virtues) nr« practical, and have tliidr being in being pro<luced (In being exercised j ; tor when they have ceased to act, or ar»
0). ye—In the GVeeA standing eniphatlcally at the beginning of the sentence. Yk, therefore, acknowleilgc Die Sun, a/i(/ so shall yt' have the Father aLso{v.Z\). from the hi530 'I'he Singular Love of God la ua. 1 J0H3S" III. We ought therefore to Obey Him. like God in knowledge, and by that we fell; but being raised by Christ, we become truly like Him, by knowing Him as we are known, and by seeing Him as He is. [Pearson, Creed.] As the first immortality which Adam lost was to be able not to die, so the last shall be not to be able to die. As man's first free choice or will was to be able not to sin, so our last shall be not to be able to sin. [Augustine, Cicit. Dei, B. 22, c. 30.] The devil fell by aspiring to God's power; man, by aspiring to his knowledge ; but aspiring after God's goodness, we shall ever grow in His likeness. The transition from God the Father to " He," " Him," referring to" Christ (who alone is ever said in Scripture to be manifested ; not the Father, John 1. only about to act, they have not even being." [CEccmemus.] "God is righteous, and therefore the source of righteousness; when then a man doetli righteousness, we know that tlie source of his rigliteousness is God, that consequently he has acquired by new birth from God that righteousness which he had not by nature. We argue from his doing righteousness, to liis being born oj God. The error of Pelagians is to conclude that doing righteousness is a condition of becoming a child of God." [Ai>ford most truly.] Cf. Luke 7. 47, 50 : Her mucli love evinced that her sins wej-e afo-eac/(/ forgiven ; not, were the condition oi her sins being forgiven.
18), im )lies the entire unity of the Fatiier and the Son. for, &c.—Continual beholding generates likeness (2 Corinthians 8. 18); as the face of the moon being always turned towards the sun, reflects its light and glory, see him—not in His innermost Godliead, but as manifested in Clirist. None but tlie pure can see the infinitely Pure One. In all these passages the Greek is the same verb, opsomal ; not denoting the action of seeing, but tlie state of him to whose eye or mind the oliject is presented; hence the Greek verb is always in the middle or rellexive voice, to perceive and inwardly appreciate. [Tittmann.] Our spiritual bodies will appreciate and recognize spiritual beings hereafter, as our natural bodies now do natural objects. 3. this hope-of being hereafter "like Him." Faillt and love, as well as Iwpe, occ ur v. 11, 23. in—ratlier, "(resting) upon Hiui;" gr()un<led on His promises, purifietli himself—by Christ's Spirit in him (John 15.5, end). " Thou puriliest tliyself, not of thyself, but of Him who comes that He may dwell in thee." [Augustine.] One's justification through failli is presupposed, as lie is pure—unsullied with any uncleanness. Tlie Second Person, by whom both the Law and Gospel were given. 4. Sin is incompatible with birth from God (v. 1-3). John often sets forth the same truth negatively, which he had before set forth pusilively. He had shown, birth from God involves self-purificali(ni ; he now »hows where sin, i. e., the want of self-purification, is, there is no birth from God. Whosoever Greek, " Every one who," &c. committeth sin—In contrast to v. S, "Everyman that hath this hope in Him purifieth himself;" and j). 7, "He that doetli righteousness." transgresseth . . . the law — Greek, "committeth transgression of law." God's law of purity; and so shows he has no such hope of being hereafter pure as God is pure, and, therefore, that he is not born of God. for Greek, "and." sin is . . . transgression of . . . law—definition of .sin in general. The Greek having the article to both, implies that they are convertible terms. The Greek "nin" (hamartla) is lit., a missing of the mark, God's will being that mark to be ever aimed at, "By the law is the knowledge of sin." The crookedness of a line is shown by being brought into juxtaposition with a straight ruler. 5. Additional proof of the incompatibility Of sin and sonsliip; the very object of Christ's manifestation in the flesh was to take away (by one act, and entirely, aorist) all sins, as the scapegoat did typically. nn*l—anotlier proof of the same, in liim is no sin—not "was," but "is," as in v. 7, " He is righteous," and v. 3, "He is pure." Therefore we are to be so. G. He reasons from Christ's own entire separation from sin, that those in him must also be separate from it. aljidetli in him as the branch in the vine, by vital union living by His CHAPTER III.
Ver. 1-24. Distinguishing Marks of the Children OF God and the Children of the Devil. Brotherly Love the Essence of True Righteousness. 1. Beliold —Calling attention, as to some wonderful exhibition, little as the world sees to admire. This verse is connected with the previous ch. 2. 29, thus : All our doing of righteousness is a mere sign that God, of His matchless love, has adopted us as children ; it does not save us, but is a proof that we are saved of His grace, what manner of—of what surpassing excellence, how gracious on His part, how precious to us. love . . . liestowed—He does not say that God hath given us some gift, but love itself and the fountain of all honours, the heart itself, and that not for our works or elt'orts, but of His grace. [Luther.] that —"what manner of love;" resulting in, proved by, our being, &c. The immediate effect aimed at in the bestowal of this love is, ''that we should be called children of God." sliould be called—should have received the privilege of such a glorious title (though seeming so imaginary to the world), along with the glorious reality. With God to call is to make really to be. Whoso great as God? What nearer relationship than that of sonsf Tlie oldest MSS. add, "And we are so" really. the»efo»-e— " on this account," because "we are (really) so." us—the (children, like the Father, tt knew him not—viz., the Father. " If they who regard not God, hold thee in any account, feel alarmed about thy state." [BenGel.] Contrast cli. 5. 1. The world's whole course is one great act of non-recognition of God. 'i. Beloved—by the Father, and therefore by me. now—In contrast to " not yet." We now already are really sons, though unrecognized as such l)y the world, and (as the consequence) we look for the visible manifestation of our sonship, which not yet has t.aken place, doth not yet appear Greek, " it hath not yet (at any time, Greek aorist) been visibly manifested what we shall be"—what further glory we shall attain by virtue of this our sonsliip. The "what" suggests a something inconceivably glorious. Imt—Omitted In the oldest MSS. Its insertion in English Version gives a wrong antithesis. It is not," We do nut yet knoxv manifestly what, &c., but we know," &c. Believers have some degree of the manifestation already, though the world ha/i not. The connection Is, The manifestation to the world (A what we shall be, has not yet taken place; we know {\n general ; as a matter of rvell-assured knowledge ; so the Greek) that when (lit., " if ;" expressing no doubt as to the fact, but only as to the time; also implying the coming preliminary fact, on which the consequence follov/s, Malachi 1.6; John 14.3) He (not " it," uiz., that wliich is not yet manifested [Alford]) shall be manifested (v. 5; ch. 2. life, sinneth not—in so far as he abides in (Christ, so far
28), we shall he like Him (Christ; all sons have a substantial resemblance to their father, and Clirist, whom we shall be like, is "the express image of the Father's person," so that in resembling Christ, we shall resemljle the Father). We wait for the manifestation Hit., the apocalypse; the same term as is applied to Christ's own manifestation) o/ the sons of God. After our natural l)irlh, the new birth into the life of grace is needed, whi(-li is to be followed by the new birth into tlie life of glory; the Iwo latter alike are termed "the regeneration" (.Matthew I'J.
Is he free from all sin. The ideal of the Christian. The life of sin and the life of God mutually exclude one another, just as (laikness and light. In matter of fact, believer* do fall into sins (ch. 1. 8-10; 2. 1, 2); but all sucll sins ai'e alien from the lite of God, and need Christ's cleansing blood, without application to which the life of Ciod could not be maintained. He siuneth not so long as he aliideth in Chi ist. whosoever slunetli hnth not seen lilui— Greek perfect , " has not seen, and does not see Him." Again thet(/ca/of Christian intuition and knowledge Is piesente<l (Matthew 7. 23). All sin as such is at variance with the notion of orie regenerated. N )t that " whosoever Isbitrayed into sins has never seen nor known God;"
2Si. 'i he resurrection of our bodies is a kind of coming out of the womb of tne earth, and being born into another life. Our first temptation was that we should be We ougJd to Obey God 1 JOHN III. lZ7ie Jruty of Loving One Anoiker. man is the ruling principle of his true -self, though the old nature, not yet fullj/ deadened, rebels and sins. Contrast ch. 5. 18 with John 8. 34; cf. Psalm 18. 22, Zi; 32. 2, 3; 119. oat in so far as sin exists, in thai degree the spiritual intuition and knowledge of God do not exist in him. iieltlttr —"not even." To see spiritually is a further step than to know ; for by knowing we come to seeing by vivid realization and experimentally. 7, 8. The same truth stated, with the addition that he who sins is, so far as he sins, "of thedevil." let no man deceive yoii—as Antinomians try to mislead men. i-igliteoniiness Greek, "the righteousness," viz., of Christ or God. lie that doetli ... is righteous— not his doing makes him righteous, but his 113, 176. The magnetic needle, the nature of which is always to point to the pole, is easily turned aside, but always reseeks the pole, children of the devil—(A'o/e, v.
8; Acts 13. 10.) There is no middle class between the children of God and the children of the devil, doetli not righteousness—Contrast ch. 2. 29. he that loveth not Ills brother—(Ch. 4. 8)—a particular instance of that love which is the sum and fulfilment of all righteousness, .and the token (not loud professions, and even seemingly good works)that distinguislies Gott's children from the devil's. H. the message— "announcement," as of something good ; not a mere command, as the law. The Gospel v;i^>*- sage of Him who loved us, announced by His servants, is, that we love the brethren ; not here all mankind, but those who are our brethren in Christ, children of the same fambei/ii/ ri!,}iteoiis (justified by the righteousness of God in Christ, Romans 10.3-10) makes him to do rigliteousness ; an Inversion common in familiar language, logical in reality, though not in form, as in Luke 7. 47; John 8. 47. Works do not justify, but the justified man works. We infer from his doing righteousness that he is already righteous (i. e., has the true and only principle of doing rigliteousness, viz., faith), and is therefore bom of God ily of God, of whom we have been born anew. 1"4. who— (v. 9); just as we might say, The tree that bears good fruit not in the Greek, of that wicked one—translate, "evil one," to accord with " Because his own works were evil." is a good tree, and has a living root; not that the fruit makes the tree and its root to be good, but it shows that they ai"e so. he—Christ. 8. He that comniitteth sin is of the devil—in contrast to "He that doetli righteousness," V. 7. He is a son of the devil {v. 10 ; John 8. 44). John does not, however, say, " born of the devil," as he does "boin of God," for "the devil begets none, nor does he create any; but whoever imitates the devil, becomes a child of the devil by imitating him, not by proper birth." [AuiiUSTiNE, Tract, 4. 10.] From the devil there is not generation, but corruption. [Bexoel.] slmieth from the beginnin-;—from the time that any began to sin [AlFohd]; from the lime tlial he became what he is, the Cf. V. 8, " of the devil," in contrast to " of God," v. 10. slew. . . hlnii because his own works were evil, and hia brother's righteous — through envy and hatred of his brother's piety, owing to which God accepted Abel's, but rejected Cain's oflering. Enmity from the first existed between the seed of the woman and the seed of the serpent. 13. Man-el not—The marvel would be if the world loveil you. the world—of whom Cain is the representative u'. 12). liate yon—as Cain hated even his own brother, and that to the extent of murdering him. The world feels its bad works tacitly reproved by your good works, 14. V\'e—Emphatieal ; hated though we be by the world, we know what the world knows not. know—as an assured fact, passed changed our stale. Colossians 1. 13, "from the power of darkness . . . translated into the kingdom of His dear Son." from death unto Ute—lit., "out of the death (whicli enthrals the unregencrate) into devil. He seems to have kept his first estate only a very short time-after his creation. [Bengel.] Since the fall of man [at the beginning of our world] thedevil is (cvo') sinning (thin is the force of "sinneth;" he has sinned from the beginning, is the cause of all sins, and still goes on Binning; present). As the author of sin, and prince of this world, he has never ceased to seduce man to sin. [IjUECKE.] destroy—break up and do away witli ; bruising and crushing the serpent's head, works of the devil —sin, and all its awful consequences. John arguesr Christians cannot do that which Christ came to destroy. 9. "Whosoever is horn of God lit., "Every one that is begotten of God." doth not coiiiiiilt sin—his higher nathe life" (of the regenerate). A palpable coincidence of langu.'ige and thought, the beloved disciple adopting his Lord's words. because we love the brethren — the ground, not of oav passing over out of death into life, but of our knowing that we have so. Love, on our part, is the evidence of our justification and regeneration, not the caii.^c of them. " Let each go to his own heart; if he find there love to the brethren, let him feel assured that he has passed from death unto life. Let him not mind that ture, as one born or begotten of God, dolli not sin. 'J'o he begotten of God and to sin, are. stales mutually excluding one another. In so far as one sins, he makes it doubtful whether he be born of God. his seed—the living word of God, made by the Holy .Spirit tlie seed in us of a new life and the continual mean of sanel illcation. remnlneth —abidelh in him {Note, cf. v. G; John .5. .'IS). Tliis doi's not contradict oh. 1. 8, 9; the regenerate sliow tlie ultir incompatibility of sin with regeneration, by cleansing away every sin Into which they nniy be betrayed by the old nature, .at once in tlie blood uf Christ, cannot sin, !>»- cnu»e he Is horn of Uod—"Ix'cause it is of God Ihut he is born" (so tlie Greek order, as compared with tlie order of the same words In the beginning of the verse); not " because he was born of God" (the Greek Is perfect, which is his glory Is only hidden ; when the Lord shall come, then sliali he appear in glory. For he has vital energy, but It is still winter-time; the root liasvlgour, but the branches are as it were dry; within there is marrow which is vigorous, within are leaves, within fruits, but thi'y must wait for summer." [Augustine.] He tiiat loveUi not Most of the oldest MSS. omit " his brother," wliich makes the statement more general, abldeth—still. In dratli— "in //it' (spiritual) death" (ending in eternal death) which is the slate of all by nature. His want of /oi'c evidences that no .saving change has passed over him. 15. huleth
—e(iulvalent to "loveth not" (V. 14); there is no medium between the two. "Love and hatred, like light and darkness, life and death, necessarily replace, as well as present in meaning, notaorlst); It Is not said, Iiicau.se a man was once for all born of (1(k1 he never afterwards can sin; but, Because he is born of God, tlu' seed ablillng now in Him, he cninnot sin; so long as It energetically abides, sin can have no place. Cf. Genesis .'JO. il, Joseph, "How CAN I do this great wickedness and sin against God ?" The principle within me is at utter variance with .necessarily exclude, one another." [Ai.eokd. | Is a murderer— ln'canse indulging in that passion, which, if followed out to Us natural consequences, would make him one. " W'liereas, v. 11) desires us to lay down our lives for till! brethren ; duels reiiulre one (awful to say !) to risk his own Hie, rather than not deprive anotlurr o( life." [Bkn-
OKL.] (iod regards the Inward disposition as tantamount to the outward act whi<-h would How from it. Whomsoever one hates, one wishes to be dead, hath— such a one still "abldeth in death."
It. The regeniM-ate life Is Incompatible with sin, and gives the believer a hatred for si n in every sliape, and an unceasing desire to resist It. "The child of God in this conflict receives Indeed wonndsdally, but never throws away his arms or makes peace with bis deadly foe." ILurilioii.] The exceptional sins Into which the regenerati «r(! surstate, but his present, which is referred to. He who hales (I. c., loveth not) his brother (v. 14), cannot In this his present state have eternal life abiding In hlni. prised, are owing to the new lll'e-prln<!lple being for a time sullered to lie dormant, and to the sword of the in. What trui> love to the brethren Is, Illustrated by tho love of (^lirlst to us. hereby —(;» ccfc, "herein." th« love ()/ (;o(/— I'he wonls "of God" are not in the origi-
Spirit not being drawn liislaiitly. Sin is ever acl Ive, but no longer reigns. The )io?-m(i/ direction ol the believ<M's nal. Trunslale, "Wo arrive at the knowledge ol energies Is against sin; the law of God after the Inward
We should Love Each Other in Deed and in Truth, 1 JOIIX III. and Believe on the Name of Jesus Christ. love;" we apprehend what true love Vs. he—CI i lis! tlie truth ') us (it is) because God is greater than our heart and knowetli all things.'" If our heart judges us unfavourably, we may be sure that He, knowing more than our heart knows, judges us more unfavourably still. [Alford.] A similar ellipsis ("it is") occurs 1 Corinthians 14.27; 2 Corinthians 1. 6; 8. 28. The condemning testimony of our conscience is not alone, but is the echo of the voice of Him who is greater and knoweth all things. Our hypocrisy in loving by word and tongue, not in deed and truth, does not escape even our conscience, though weak and knowing but little, how much less God who knows all tilings! Still the consolatory view may lie tlie riglit one. For the Greek for " we shall assure our hearts " (see JSote, Bnd we—on our part, if absolutely needed for tlie glory of God, the good of the Chureli, or tlie salvalion of a brother, lives-Christ alone laid down His one li/e for us all • we ought to lay down our livgi severally for the lives ol 'he bretlireii ; if not actually, at least virtually, by giving our time, care, labours, pray Vrs, substance: *^i\'ou iiobin, sed omnibus." Our life ougliL uol to be dearer to us than God's own Son was to Hini. The apostles and martyrs acted on this principle. 17. this woilil's goods
—HI., "livelihood" or substance. If we ouglit to lay ilown our lives for the bretliren (v. 16), how much more ought we not to withhold our sub/stance f secth—not merely casuv. 19), is gain over, persuade so as to be stilled, implying that there was a previous stale of self-condemnation by the heart {v. 21)), which, however, is got over by the consolatory thought, " God is greater than niy heart " which cotnlemns me, and " knows all things " (Greek ginoskei, " kmnrs," not kataginoskei, " condemns"), s\.r\Ci therefore knows my love and desire to serve Him, an,d knows my frame so as to pity my weakness of faith. This gaining over of t'le heart to peace is not so advanced a stage as the having confidence towards God which flows from a heart condemning ns nol. The first " because " thus applies to the tvi o alternate cases, V. 20, 21 (giving the ground of saying, that having lovewe shall gain over, or assure our minds before Him, ally, i)ut deliberately contemplates as a spectator; Greek, " beholds." shuttet h up his bowels of compassio7i— wliicli had been momentarily opened by tlie spectacle of his brother's need. "Tlu bowels" mean the heart, the seat of compassion. Uow—Ilow is it possible that "the love of (i. e., to) God d welleth ( (J reek, abideth) in liim Our superfluities should yield to tl)e necessities: our conit'orls, and even our necessaries in some measure, should yield
Iff the extreme wants of our brethren, "l-'aitli gives Christ to me; love flowing from faith gives me to iny m ijihbour." 18. When tlie venerable Jolm could no longer walk to the meetings of the Cliurcli, but was l)orne thither by his disciples, he alwaj's uttered the same address to the Church; he reminded them of that one commandment which be had received from Christ Himself, as comprising all the rest, and forming the distin< lion of the new <',ovenant, "ily little children, love one another." When the brethren present, wearied of hearing the same
V. 19); the second " because" applies to the first alternate alone, VIZ., ?/ our heart eondomii us. When he reaches the si'cond alternate, r. 21, he states it i ndependentlji of the former " because" which had connected it with i'. 19, inasmuch as CONFIDENCE toward God is a farther stage than P'Tsunding our hearts, though always preceded by it. itl. Beloved—There is no contrasting the two cases, «. tiling so often, asked why he always repeated the same thing, he replied, "Because it is the commandment of the Lord, and if this one thing be attained it is enougli." fjEKOME.] 18. in word Greek, "with word . . . ivilh tongue, but in deed and trutii." 19. hereby— G'vte/-, "herein;" in our loving in deed and in truth (v. IS), we know—The oldest M.ss. have " we siiall know," viz., if we
20, 21, because "Beloved" sufficiently marks the transition to the case of the brethren walking in the full ronfldence of love {v. 18). The two results of our being able tc "assure our hearts before Him " {v. 19), and of " our heart condemning us not" (of insincerity as to the truth in general, and as to love in particular) are, (1.) confidence toward God; (2.) a sure answer to our prayers. John does not mean that all whose heart does not condemn them, are therefore safe before God; for some have their conscience seared, others are ignorant of the truth, and it is not only sincerity, but sincerity in the trutli wliieh can save men. Christians are those meant here : knowing Christ's precepts and testing themselves by them, ii-i, we receive—as a matter of fact, according to His promise. Believers, as such, ask only what is in accordance with God's will; or if they ask what God wills not, they bow their will to God's will, and so God grants them either their request, or something better than it. beeatise we keep his commandments—Cf. Psalm 06. IS; 34. 15; 145. fulfil the command (v. 18). of the truth—tliat we are real disciples of, and belonging to, the truth, as it is in Jesus: begotten of God with the word of truth. Having herein the triUh radically, we shall be sure not to love merely in word and tongue (v. 18). assure lit., persuade, viz., so as to cease to condemn us ; satisfy the questionings and doubts Of our consciences as to whether we be accepted before God or not (cf. Matthew 28. 14; Acts 12. 20, " Having made Blastus their friend," til., "persuaded"). Tlie " heart," as the seat of the feelings, is our inward judge; the conscience, as the witness, acts either as our justifying advocate, or our condemning accuser, before God even now. John 8.
9, has "conscience," but the passage is omitted in most old MSS. John nowhere else uses the term conscience. Peter and Paul alone use it. before him—as in the sigiit of Him, the omniscient Searcher of hearts. Assurance is designed to be the ordinary experience !ind privilege of the believer. 20. Luther and Benget take this verse as consoling the believer whom his heart condemns; and who, therefore, like Peter, appeals from conscience to Him who is greater than conscie Jice, *' Lord, thou knowest
IS, 19. Not as though our merits earned a hearing for our prayers, but when we are believers in Christ, all our works of faith being the fruit of His Spirit in us, are "pleasing in God's sight;" and our prayers being the voice of the same Spirit of God in us, naturally and necessarily are answered by Him. 33. Summing up of God's commandments under the Gospel dispensnlion in one commandment, this is his commanflment—singular: for faith and loveave not separate commandments, but are liidissolubly united. We cannot truly love one another witliout faith in Christ, nor can we truly believe in Him without love, believe—07ice /or aW; Greek aorlst. on the name of his Son—on all that is revealed in the Gospel concerning Him, and on Himself in respect to His person, all things: thou knowest that I love thee." Peter's conscience, though condemning him of his sin in den.ving the Lord, assured lilm of his love ; but fearing the possibility, owing to his past fall, of deceiving himself, he appeals to the all-knowing God : so Paul, 1 Corinthians -1. 8,
4. So if we be believers, even if our heart condemn us of sin in general,yet having the one sign of sonship, love, we may still assure our hearts (some oldest MS.S. read heart, v. offices, and atoning work, as he—as Jesjis gave us commandment, a*, dwelletli In him—The believer d welleth In Christ, and he in him—Christ In the believer. Reciprocity. "Thus he returns to the great key-note of the Epistle, abide in Him, with which the former part concluded" (ch. 2. 28). hereby—" herein we (believers) know that He abideth In us, viz., from (the presence in us
19, as well as v. 20), as knowing that God is greater than our heart, and knowelh all things. But thus the same Greek is translated " because " in the beginning, and "(we know) that" in the middle of the verse, and If the verse were consolatory, It probably would have been, " Because even
If our heart condemn us," &c. Therefore translate, " Becat«e (rendering the reason why it has been stated In v. 19 to be so important to 'assure our hearts before Him ') of) the Spirit which He hath given us." Thus he prepares, hy the mention of the true Spirit, for the transition to the false "spirit," ch. 4. 1-6; after which he returns again to the subject of love.
If our heart condemn {Greek, 'know [aught] against us:' answering by contrast to ' we shall know that we are of The Manner nf TcMing False Prophets. 1 JOHN IV. He that Loveth not, Knoweth not God.
Satan and seduces into CTTor. 7. Resumption of the main theme (ch. 2. 29). Love, the sum of righteousness, is the CHAPTER IV.
Ver. 1-21. Tests OF False Prophets. Love, tiik Test OF Birth from God, and the Necessary Fruit of Knowing His Great Love in Christ to its. 1. Beloved—Tlie alt'ectioiiale address wherewitli he calls tln ir test of our being born of God. Love flows from a sense of God's love tois: cf. v. 9 with cli. 3. 16, which v. 9 resumes; and V. 13 with ch. 3. 24, which similarly v. 13 resumes. At tlie same time, f. 7-21 is connected with the immediately preceding context, d. 2 setting forth Chri.<it's incarnation, t/ie great proof of God's iove (v. 10). Beloved an address appropriate to his subject, "love." love—a/J attention, as to an inapoilanl subject, every spirit— which presents itself in tlie person of a propliet. Tlie
Spirit of trutli, and the spirit of error, speak by men's love is from God as its fountain: especially that embodiment of love, God manifest in the flesh. The Father also is spirits as their orgalis. Tliere is but one Spirit of trntli, and one spirit of Antichrist, try—by tlie tests (r. 2, 3). All believers are to do so : not merely ecclesiasi ics. Even an angel's message should be tested by the word of God: much more men's teachings, however holy the teachers may seem, because, &c.—tlie reason why we must "try," or test the spirits, many false prophets—Not " propliets" in the sense " foretellers," l)at organs of the spirit that inspires them, teaching accordingly either trutli or error: "many Anticlirists." are gone out—as if fiom God. into t!te world—said alike? of good and bad propliets CJ John 7). The world is easily seduced (i. 4, 5). a. "Herelove (('. S). The Holy Ghost sheds lovea,s its first/c!<rt abroad ill the heart, knoweth God—spiritually, experimentally, and habitually. 8. knoweth not Greek aorist: not only knoweth not now, but never knew, lias not once for all known God. God is love—There is no Greek article to love, but to God ; therefore we cannot translate. Love is God, God is fundamentall.y and essentially love: not merely i.sloving, for then John's argument would not stand; for the conclusion from the premises then would be this. This man is not loving: God is loving'; therefore he knoweth not God IN so far as God is loving; still he might know Him in His other attributes. But when we take love as God's essence, the argument is sound: This man doth not in.", know . . . the Spirit of God—whether he l)e, or not, in tliose teachers professing to be moved by Him. Every spirit—t. e., Every teacher <:1-A\m\ng ins|)iration by THE Holy Spirit. confessetU—the truth is taken for granted as established. Man is required to co»i/n«.v it, i. e., in his teaching to profess it openly. Jesus Christ Is come in the flesh—a twofold trutli confessed, that Jesus love, and therefore knows not love: God is essentially love, therefore he knoivs not God. 9. toward \xs— Greek, "in our case." sent Greek, "hath sent." into the world— proof against Socinians, that the Son existed before He was "sent into the world." Otherwise, too. He could not have been our life (i-. 9), our "propitiation" (v. 10), or our ".Saviour"' (i'. 14). 11 is the grand proof of God's love. His having sent His only-begotten Son, that we might live through Him, who is the Life, and who h.as redeemed our forfeited is the Christ, and that He is cnme (the Greek perfect implies not a mere past historical fact, as the aorist would, but also the present continuance of the fact and its blessed effects) in theflesh ("clothed with flesh :" not with a mere
humanity, as the Docetre afterwards taught: He therefore was, previously, something far above flesh). His Jlesh implies His death for us, for only liy assuming life; and it is also the grand motive to our mutual love. 10. Herein Is love love in tlie abstract: Love, in its flesh could He die (for as God He could not), Hebrews li. !i, liitihest ideal, is herein. The love was all on God's side, none on ours, not that we loved God—though so altopet her wort li.v of love, he loved us—though so altogether uiiwortli.v of love. The Greek aorist expresses. Not that we did any act of love at any lime to God, but that He did the act of love to us in sending Christ. 11. God's love to us is the grand motive for our love to one another (cl). 3, 10, U, 16; and His death implies His love for us (.loliii ir>.
13). To deny the reality of His flesh is to deny His love, and so cast away the root which produces all true love on the believer's part (v. 9-U, 19). Rome, by the doctrine of the immaculate conception of the Virgin Mary, lienies Christ's projier liumanity. 3. confesseth not that .lesns Christ Is come lit tlie tlesli— Ii'.KN.EUS (3. S), Lucifer, Origen, on Slatthew 2.5. 14, and Vulgnte read, "livery
Hi). If—as we all admit as a fact. we. . . also—as being born of and therefore resembling our Father who is love. In proportion as we appreciate God's love to us, we love Him and also the brethren, the children (by regeneration) of the same God, the representatives of the unseen God. 1^. God, whom no man hath seen at any time, hath appointed His children as the risible recipieiils of our outward kindness which flows from love to Himself, "whom not having seen, we love." cf. spirit which destroys (sets aside, or does aii fry icilh) Jesus ((Jlirist)." Cyprian and Polycarp support Knc/lish Version text. The oldest extant S'..S.S., which are, however, centuries alter Polycarp, ret-d, " Fvcry spirit that confesseth not.(i. e., refuses to confess) Jesus" (in His person, and all His ol Hces and divinity), omi tti iig " is coine in the flesh." ye have heard— from your Christian teachers, already Is It In the world—in the person of tlie false prophets (V. \). 4. Ye—Kinpliatical : Ye who confess .Jesns
V. II, 19, 20. Thus v. 12 explains why, Instead (In V. 11) of saying, " If God so loved us, we ouglitalso to love (,'o(t," he said, "We ought also to lovo one am thrr." It we love one another, C>o<l dwelleth lit lis—for God is love ; and it must have been from Him dwelling m us that we drew the real love we bear to the brethren (v. 8, 16). John discusses this, «. l.S-10. his love—rather, "the love of (i.e., lo) Him" (ch. 2. .')), evinci'd by our love to HU representatives, our brethren. Is perfected lu us—John discusses this, v. 17-19. Cf. ch. 2. 5, " Is perfected," t. e., attains Its proper malurlt.v. i:i. " Herein." The token vouchsaled to us of God's dwelling {Greek, "abide" ) In us. IlKiugh we see Him not, is this, that He hath given us "ol His S|)irll" (ch. ,S. '24). 'Where the Spirit of God Is, there (iod is. One Spirit dwells in the Church: each believer receives a measiue "of" that Spirit in the proportion (;od IhiiiksHt. />(«'( is His rirst fruit Kialalians 5. '22). In Jesus alone (he Spirit dwelt without measure (.John 3.!i4), 14. And we— I'rimaril.v, tec apostles, I'lirlst's appointed
In contrast to "them," the false teachers, overcome them — (cli. .'3. 4, .5)— instead of being "overcome and brought into (spiritual) bondage" by them (2 I'eter 2. 1!)). John 10. 8, "), "The slioep did nat hear them:'' "A stranger win they not follow, bnt will flee from him: for llioy know not the voice of strangers." he that Is In you God, of whom ye are. lie that Is In the world— the spirit 111' Ant iciirist, the Devil, " the prince of this world." 6. of the world— tliey derive their spirit and teaching from the world, " unregeiieiatc' human nature, ruled over and possi'ssrd by .Satan, the prince of this world." [Al,- FORD.I speak . . . of the worhl— th(\v draw the matter of their conversation lioiii the lile, opinions and tV'el'.iigs Of the world. Ilie world hearetli I lieiii -(.loll Ii 1.'). IS, HI.)
'I'lie wiirtd loves its own. <>. We 'J'rue Icnclicrs of Christ : in colli riisl, lo them, are of Ood—and therefore speak of God: 111 contrast to "speak llie.v of the world," r. '>. knoweth <io<l—as his Father, bring a child "of Clod" (eh. e,v«>- witnesses totestify to the fads concerning HIni. The Internal evidence ol the Indwelling Spii-ll (v. VI) is eorroboialed by the external evidence of the eye-wllnesses tO the fact of the Father liiivlug ".sent His Son to be the Saviour of the world." seen— f/'-(.Y'Ar, "ci>iiteniplaled " "at-
2. i:!, II). iK'iiretli us -( 'f. John IS. .'iT, " Fvery one that is of IIk! (rulh, hearetli my voice." Ilerehy—(r. 2-())~l!y their i-onfesslng, or not confessing, Jesus; b.v the kind of recejilloii given them respeetl vel.v b.v tliose who know Uod, and b.v lliose who are of the world and not of (iod. aplrit of \r\\tU~ine tSpiril which comes from God and Icii lively belu'ld" (A'wr, ch. 1. 1 ). sent— (,'/<'(•<-, " /»n//i sent :" not an eiitlri'l.v past t'\u:t (aorist), but one o^' which the effects continue U'erfect). 15. shall confess—ouoo for all: lettihe-' Oi(/A. splrll of error—t/ie .yiirit which comes from i)'6i
1 JOHN V. He who Lovelh God, Kcepeth Jlis Conmiandmentt. The Apustlc Exhorlelh to Brotherly Love.
BO the Greek aorist means, that Jesiis is tlie S«»ii of God —and therefore "the Saviour of the world" {v.H). 16. And we John and his readers (not as v. 14, the apostles only), known and believed—True faith, according to John, is a faitli of knmcledgc and experience: true knowledge is a knowledge of faith. [Luecke.] to ns Greek, "in our case" (iV'oiIe, t). 9). dwelleth— GreeA:, "aliideth."
CHAPTER V.
"Ver. 1-21. Who are the Brethren Especially to bk Loved (ch. 4. 21); Obedience, the Test op Love, East THROUGH Faith, which Overcomes the World. Last Portion of the Epistle. The Spirit's Witness to thb Believer's Spiritual Life. Truths Repeated at the Close: Farewell Warning. 1. Reason why our "brother" (ch. 4. 21) is entitled to such ?oiic, );(z., because he is "born (begotten) of God :" so that if we want to sh»w our love to God, we must show it to God's visible representative. Whosoever— ffj-eeA, " Every one that." He could not be our "Jesus" (God-Saviour) unless He were "the Christ;" for He could not reveal the way of salvation, except He were a prophet: He could not work out that salvation, except He were a priest: He could not confer that salvation upon us, except He were a king: He could not be prophM, priest, and king, except He were tlie Christ. [Pearson on the Creed.] \>orn—translate, "begotten," as in the latter part of the verse, the Greek being the same. Christ IS the " onlj'-begotten Son" hy generation ; we become begotten sons of God by regeneration and adoption, everyone that loveth him that begat—si ncerel.y, not in mere profession (ch. i. 20). loveth him also that is begotten of him—I'iz., "his brethren" (ch. 4. 21). 2. By— Greek, "In this." As our love to the brethren is the sign and test of our love to God, so (John here says) our love to Cf. with this verse, v. 7. 17, 18. (Cf. ch. 3. 19-21.) our love—rather as the Greek, "lovb (in the abstract, tlie principle of love [Alford]) is made perfect (in its relations) iwrtft t<s." Love dwelling in us advances to its consummation "with ns," i. e., as It is concerned with iis: so Greek. Luke 1. 58, "Showed mercy upon (lit., ivith) her:" 2 John 2, " the truth shall be ivilh us for ever." boldness —"confidence:" the same Greek as ch. 3. 21, to which this passage is parallel. The opposite to " fear," t;. 18. Herein
Is our love perfected, viz., in God dwelling in vs, and our dwelling in God {v. IG), involving as its result "that we can have confidence (or boldness) in the day of judgment" (so terrible to all other men, Acts 24. 25; Romans 2. 16). because, &c.—The ground of our "confidence" is, "because even as He (Christ) is, we also are in this world" (and He will not, in that day, condemn those who are like Himself), i.e., we are righteous as He is righteous, especially in respect to that which is the sum of righteonsness, love (ch. 3. 14). Christ is righteous, and love itself, in heaven: BO are we. His members, who are still "in this world." Our oneness with Him even now in His exalted position above (Ephesians 2. 6), so that all that belongs to Him of righteousness, &c., belongs to us also by perfect imputation and progressive impartation, is the ground of our God (tested by our "keeping his commandments") Is, conversely, the ground and only true basis of love to our brother, we know—John means here, not the outivard criteria of genuine brotherly love, but the inward spiritual criteria of it, consciousness of love to God manifested in a hearty keeping of His commandments. When we have this inwardly and outwardly confirmed love to God,we can know assuredly that we truly love the children of God. "Love to one's brother is prior, according to the order of nature {Note, ch. 4. 20); love to God is so, according to the order of grace (ch. 5. 2). At one time the former is more immediately known, at another time the latter, according as tlie mind is more engaged in human relations or in what concerns the Diviiie,honour." [Esrius.] John shows what true love is, viz., that which is referred to God as its first object. As previously John urged the effect, so now he urges the cause. For he wishes mutual love to be so cultivated among us, as that God should always be placed first. [Calvin.] 3. this is—the love of God consists in this, not grlevoiLs-as so many think them. It is "the way of the transgressor" that "is hard." What makes them to the regenerate "not grievous," is faith which "overcoraeth the world" {v. 4): in proportion as faith is strong, the grievousness of God's commandments to tlie rebellious flesh is overcome. Tlie reason why believers feel any degree of irksomeness in God's commandments is, they do not realize fully by faith the privileges of their spiritual life. 4. For—{Note, v. 3.) The reason why " His commandments are not grievous." Though there is a conflict in keeping them, the issue for the whole body of the regenerate is victory over every opposing influence ; meanwhile there is a present joy ta each believer in keeping them which makes them "not grievous." xv Untsoever— Greek, " all that is begotten of God." The neuter expresses the universal whole, or aggregate of the regenerate, regarded as one collective body John 3. 6; 6. 37, 39, 'where Bengel remarks, that in Jesus' discourses, what the Father has given Him Is called, in the singular number and neuter gender, all whatsoever; those who come to the 6'on are described in the masculine gender and plural number, they all, or singular, every one. The Fatlier has given, as it were, the whole mass to the Son, tliat all whom He gave may be one whole: that universtil whole llie Son singly evolves, in the execution of the Divine plan.' ovcrcometb—habitually, the world—all that Is opposed to keeping the commandments of God, or draws us ott' from God, in this world, Including our corrupt /J«7i, on which the world's blandishiiU'iits or threats act, as also including Satan, the prvice of this world, this Is the victory that overcometh love he\i\g perfected so that we can have confidence in the day of judgment. We are in, not of, this world. 18. Fear has no place in love. Bold confidence (v. 17), Ijased on love, cannot coexist with fear. Love, which, when perfected, gives bold confidence, casts out fear (cf. Hebrews 2. M, 15). The design of Christ's propitiatory death was to deliver from th'isi bondage otfear, but—"nay." [Alford.] fear bath torment Greek, punishment. Fear is always revolving In the mind the punishment deserved. [Esxius.] Fear, by anticipating punishment [through consciousness of deserving it], has it even now, i.e., the foretaste of it.
Perfect love is incompatible with such a sell-punishing fear. Godly fear of offending God is quite distinct from slavish fear of consciously-deserved punishment. The latter fear is natujal to us all until love casts it out. " Men's states vary: one is without fear and love; another, with fear without love ; another, with fear and love; another, without fear with love." [Bengel.] 19. him—Omitted in the oldest MSS. Translate, "We (emphatical: we on our part) love (In general: love alike and the brethren, and our fellow-men), because He (emphatical: answering to "we;" 6ecot(.se it J«as /Te tvho) first loved us in sending His Son (Greek aorist of a definite act at a point of time). He was the first to love us: this tliought ought to create in us love casting out fear (v. 18). 20. loveth not . , . brother whom he hath seen, how can he love God whom he hath not seen—It is easier for us, influenced as we are here by sense, to direct love towards one within the range of our senses than towards One unseen, apprecial)le only by faith. " Nature is prior to grace ; and we by nature love things seen, before we love things unseen." [Fstius.] The eyes are our leaders in love. "Seeing is an incentive to love." [OJcumenius.] If we do not love the fcrettren, the visible representatives of G3d, how can we love God, the invisiljle One, whose children they aref The true ideal of man, lost in Adam, Is realized In Christ, in whom God is revealed as He is, and man as he ought to be. Thus, by faith in Christ, we learn to love both tlie true God, and the true man, and so to love the brethren as bearing His image, hath seen—and continnally sees. 21. Besides the argument (v. 20) from the ooramon feeling of men, he here adds a stronger one from God's express commandment (Matthew 22. 39). He who loves, will do what the object of his.love wishes, he who loveth God— he who wishes to be regarded by God as loviuK Him.
The Keeping of God's Oommandmenls 1 JOHN V. is Light, a,nd not Grievow
—Greek aorist: "... that hath (already) overcome the world:" the victory (where faith is) h'ereby is implied as having been already obtained (cli.2. 13; 4.4). 5. Wlio— "Who" else "but he that believeth that Jesus is the Sou Of God'— ' the Christ" (t). 1)? Confirming, byatriuinphant question defying all contradiotion, as an undeniable fact, the Scholiast notices, the word "three" is masctdine, because the three things {the Spirit, the water, anii the blood) are symbols of the Trinity. To this Cyprian, 196, also refers, "Of the Father, Son, and Holy Spirit, it is written, 'And these three are one' (a unity)." There must be some mystical truth implied in using "three" (Greek) In the masculine, though the antecedents, "Spirit, water, and blood," are neuter. That the Trinity was the truth meant is a natural inference: the triad soecl-
V. 4, tliat the victory which overcomes the world is failh. For it is by believing that we are made one with Jesus the Son of God, so that we partake of His victory over tlie world, and have dwelling lu us One greater than he who is in the world (eh. 4. 4). "Survey the whole world, and show me evt'U one of whom it can be affirmed with truth lliat he overcomes the world, who is not a Christian, and endowed with this faith." [Episcopius in Ali'ord.] 6. This—The Person mentioned in V. 5. This ./c,si(,<. lie tlint came t>y water and blood—"by water," when His minfied pointing to a still Higher Trinitj'; as is plain also from v. 9, "the witness of God," referring to the Trinity alluded to in the Spirit, water and blood. It was therefore first written as a marginal comment to complete the sense of the text, and then, as early at least as the eighth century, was introduced into the text of tiie Latin Vulgate. The testimony, however, could only be borne on earth to men, not in heaven. The marginal comment, therefore, that inserted "in heaven," was inappropriate. It is on earth that the context evidently requires the witness of the three, the istry was inaugurated by baptism in the Jordan, and He received the Father's testimony to His Messialisliip and Divine Sonship. Cf. v. 5, "Believeth that Jesus is tlie Hon of God," with John 1.33,34, "The Spirit remaining on Him ... I saw and bare record that tills is the A'on of God." and v. 8, below, "There are three tliat bear witness In earth, the Spirit, and the water, and the blood." Corresponding to this is the baptism of water and the Spirit which He has instituted as a standing seal and mean of initiatory incorporation with Him. ami blood— lie came by " tlie blood of His cross" (so "by" is used, Hel)rews i).
Spirit, tlie water, and the blood, to be borne: mystically setting forth the Divine triune witnesses, the Father, the Spirit, and the Son. Luecke notices as internal evidence against the words, John never uses "the Father" and " the Word" as correlates, but, like otlier New Testament writers, associates "the Son" with "the Father," atul always refers " the Word" to "God" as its correlate, not " the Father." Vigilius, at the end of the fifth century, is the first who quotes the disputed words as in tli text; but no Greek MS. earlier than the fifteenth Is extant with them. The term " Trinity" occurs first in the third century In Tertullian, adversus Praxean, 3. 8. agree In one—"tend unto one result;" their agreeing testimony to Jesus' Sonship and Messiahship they give by 12: " By," i. e., with, "His own blood He entered in once Into the holy place"): a fact seen and so solemnly witnessed to by John. "These two past facts in the Lord's life are this abiding testimony to us, by virtue of the permanent application to us of their cleansing and atoning power." Jesus Christ—Not a mere appellation, but a solemn assertion of the Lord's Person and Messiahsliip. not by— Greek, " not IN the water only, hut IN the water and IN (so oldest MSS. add);/if' blood." As "by" implies the mean through, or with, wh\ch He came: so "ih," the element in which He came. "The" implies that tlieirater anJ l/ie blood were sacred and well-known symbols. John Baptist came only baptizing with water, and tln-retiie sacramental grace in the ivaier of baptism, received by the penitent believer, by the atoning efficacy of His blood, and by the internal witness of His Spirit (r. 10) : answering to the testimony given to .Testis' Sonship and Messiahship by His baptism. His crucifixion, and the Spirit's manifestations in Hlni {Note, v. 6). It was by Ilia coming by ivatei- {i.e., His baptism In Jordan) that Jesus was solemnly inaugurated in office, and revealed Himself as Messiah ; this must have been peculiarly Important in John's estimation, who was first led to Christ by the testimony of the Baptist. By the baptism then received by Christ, and by His redeeming 6too(i-shed Alng, and by that which the Spirit of God, whose witness is Infallible, has bre was not tlie Messiah.' .lesus came tlrst to undergo Himself the double baptism of water and blood, ami then to liaptize us with the Spirit-cleansing, of wliich u-atcr is the sacr.'imental seal, and with His atoning blood, the efficacy of which, once-for-all shed, is i>erpelu.il in the Church ; and therefore Is the Messiah. It was llis shed
wiiicli llrst yia.\e water-baptism its spiritual signiflcancy. We are baptized into His death: the grand point of union between us and Him, and, through Him, beeffected, and still ert'ects, by Him, the Spirit, the water, and the blood, unite, aS the threefold witness, to verify His Divine Messiahship. [Neandkk.I 9. If, &c.—We do occpp< (and rightly so) the witness of veracious men, falliblo though they be, much more ought we to accept tlte inl'altwei'n us and God. It is the Spirit, &c.—t/ie Holj/ Spirit
Is an additional witness (cf. v. 7), besides the ic«/('r ami the blood, to Jesus' <So?is/i/;) and Mcssiahsliip. The Spirit attested these truths at Jesus' baptism liy di'sceiuling on Him, and throughout His ministry liy enal)ling Him to speak and do what man never before or since has s|)oken or done; and " it is the .Si)lrlt that beareth witness" of lible witness of God (the Father). "The testimony of the Father Is, as It were, the basis of the testimony of the Word and of the Holy .spirit; just as the testimony of the S/iirit is, as It were, the basis of the testimony of the water and tht' blood." (Ukn(;ici..| for—This principle applies In the present case, kok, itc. whicii-In the oldest M.SS., " Jlecaiise He hath given testimony concerning His Son." What that testimony is we find above In i'. 1, 5, "Jesus Is the Christ, the Son of (Jod;" and below In v. 10, II. 10. hnth Ihe wltnesn-of Go<l, by His Spirit {v. S). In Iiiin- »flf—(Jod's Spirit dwelling in him and U'ilnes.iing that ".lesus is tlur Lord," "the Christ," and "the Son of (iod"
Clirist, now permanently in the Church: both In the inspired New Testament Scriptures, and in the hearts of believers, and in the spiritual reception of l)a|)( Isrn and the Lord's Supper, becttiixe the Spirit In trulli— It Is His essential /rM</i which gives His witness such infallible authority. 7. three-two or three witnesses were required l)y law to constitute adequate lest 1 niony. The only Greek M.SM. t»i any form which supjiort Ihc words, "In heaven, the Father, the Word, and the Holy (fhost, and these tliree are one; and there are tlirei; Mint bear witness In earth," are the Montfortlanus of Dublin, copied evidently from the modern Lai In Vulnate; I he Ravlanus, i-opl(;d from the Compluteiislan Polyglot; a .MS.
(e. I.T)). Till' witness of the Spirit in the believer /h'hi*?(/ to his own sonship Is not here e.xpressed, but follows as a consequence of believing the witness of God to Jesus' DU vine .Sonship. believeth not tJod—creilUs not His wit' ni'ss. ninde him n Ilnr—a consequence which miiiiy who virtually, or even avowedly, do not believe, may well ivt Najiles, with the words added In the margin by a recent hand; Ol tobonlanus, '2)18, of the nitecndi century, the Greek of which Isa translation iii the M(;conipnny Ing Lalln. All the old versions omit the words. The oldstartle back from us fi'arful blasplie|ny and presumptlou (eh. I. Ill), believeth not the reeord— (JccrA-, "bellevctU not IN the record, or leitne.is." Refusal to credit (lod's testimony (" believeth not God") is Involved In refusal to 6«- est M.S.'-i. of the Vulgate omit them: the earliest Vulgate MS. whlcii has them lielng Wlzanburgeiisls, 111), ol the eighth cen'ury. A S(!hollum <|Uoted in Matlhici, shows that the words did not arise from fraud ; for In the words
/li re in (to rest one's trust In) Jesus Christ, Ilieob|«>ct of (Jod's veciird or Irsliinoiii/. " 1)1 vl lie/((i7/i Is an assent unlO something as credible upon the testimony of God. This Is the highest kind n( faith; because the object hn'.h th«
Jli all (/reek MSS., "there are three that bear rec.oiul," lus fi36
JesiiK. the Son of God, able to Serve m«, 1 JOHN V. and !o Hear nur Prayers for Ourselve$. hlgl.esl credibility, because grounded upon the testimony of God, which is iiilu Uilile." [1'eakkon on Creed.] "Tlie anthorit,y on whicli we believe is Divine; the doctrine which we follow Is Divine." [Lko.] gave— (Vreet, " iialh death." "Shall give life," I say, to, i. ?., obtain life "for (in the case of) them that sin not unto death." I do not say (liat 1mshall pray for it— TinGreek for "pray" nieans'a KEm'Ksr as ot one on an f(]Mality, or at least on terms of faniiliaiify, with liiin fiiiiu \i hom the favour is testified, and now teslilles." of—concerniii";. 11. Iiatli gl-rvn— Greek aorist : "Gave" once for all. Not only " pi oyiiised" it. life Is In Ills Son—essentially (.John l.J; n. 25; U. 6); bodily (Colosslans 2.9); operatively (2 Tinisoiisjlit. "Tlie Cli'-istian iiilercessm- !(ir his brethren, .St. John declares, shall not assume lln' authority which would be Implied in making re(inest lor a sinner whohas sinned the sin unto death (1 Samuel !").;«; 16. i ; Mark 3. otl)y 1. 10). [Lanoe in Alford.] It is in the second Adam, the Son of God, that this ii/e is secured to us, whicli, if 29), that it might be forgiven him." [Tkench, Sj/nonyms of New Testament.] Cf. Deuteronomy 3. 26. Greek "ask" implies the humble petition of an interior; so that our Lord never uses it, but always uses {Greek) "request." Martha, from ignorance, once uses "ask" in His case (John 11.22). "Asking" for a brother sinning not unto death, isa humble petition in consonance with God's will. To "request" for a sin unto death [intercede, as it were, aiithnritativcly for it, as though we were more merciful than God] would savour of presumption; prescribing to God in a matter which lies out of the bounds of our brotherly yearning (because one sinning unto death would thereby be demonstrated not to be, nor ever to have been, truly a brother, ch.'2. 19), how He shall inflict and withhold His righteous judgments. Jesus Himself intercedes, not for the world which hardens itself in unbelief, but for tliose given to Him out of the world. 17. " Every unrighteousness (even that of believers, cf. ch.l. 9; 3.4. Every coming short oSright) is sin ;" (but) not every sin Is the sin unto death, and there is a sin not unto death in the case of which, therefore, believers may intercede. Death and life stand in correlative opposition {v. 11-13). The sin unto death must be one tending " towards" (so the Greek), and so resulting In, death. Ai.ford makes it to' be an appreciable act of s\n, viz., the denying Jesus to be the Christ, the Son of God (in contrast to confess this truth, left to depend on us, we should lose, like the first Adam, la. the Son . . . Ufc— Greek, "thk life." Bengel remarks, The verse has two clauses : in the former the Son
Is mentioned without the addition " of God," for believers know the Son.- In the second clause the addition " of God"
Is made, that unbelievers may know thereby what a serious thing it is not to have Him. In tlie former clause "has" bears the emphasis; in the second, life. To have the Son is to be able to say as the bride, " I am my Beloved's, and my Beloved is mine." Faith is tlie mean whereby the regenerate have Christ as a present possession, and In having Him have life in its germ and reality now, and shall have life in its fully-developed manifestation hereafter. £Sema? ///e hereis (1.) ini Yicii, and is an earnestof that wliicli is to follow ; In the intermediate state (2.) partial, belonging but to a part of a man, though that is his nobler part, the soul separated from the body; at and after the resurrection (S.) per/ectional. This life is not only natural, consisting of the union of the soul and tlie liody (as that of the reprobate in eternal pain, which ought to be termed death eternal, not life), but also spiritual, the union of the soul to God, and supremely blessed for ever (for life is another term for happines.i). [Pearson on Creed.] 13. These things—This Epistle. He, towards tiie close of his Gospel (John 20.30, 31), wrote similarly, stating his purpose in having written. In ch. 1.4 he states the object of his writing this Epistle to be, " that j'our joy may be full." To "know that we have eternal life" is the sure way to "joy In God." 13. The oldest MSS. and versions read, "These things have I written unto you [omitting
V. 1, 5), ch. 2. 19, 22; 4. 2, 3; 5. 10. Such wilful deniers of Christ are not to be received into one's house, or wished "God speed." Still, I think with Bengei, not merely the act, but also the state of apostasy accompanying tlio oe<, is included—a "state of soul In which faith, love, and hope, in short, the new life, is extinguished. The chief commandment Is faith and love. Therefore, the chief sin l?iat believe on the name of the So7i of God] that ye may know that ye have eternal life (cf. v. 11), those (of you I mean) WHO believe (not as English Version reads, and that ye may is that by which faith and love are destroyed. In the former case Is Jt/e ,• In the latter, dere^/i. As long as it is not evident (Note, 'see,' v. 16) that it is a sin unto death, it believe) on the name of the Son of God." English Version, In the latter clause, will mean, " that ye may continue to believe," &c. (cf. v. 12). 14. the conll«lencc—"Ijoldness" is lawful to pray. But when it is deliberate rejeclion of grace, and the man puts from him life thereby, how can others procure for him life?" Contrast .lames 5. 14-IX. Cf. Matthew 12. 31, 32 as to the wilful reject ion of (Christ, and resistance to the Holy Ghost's plain testimony to Him as the Divine Messiah. Jesus, on the cross, pleaded only for those who knew not what they ivere doing in crucifying Him, not for tho.se wilfully resisting grace and linowledge. If we pray for tlie impenitent, it must be with humble reference of the matter to God's will, not with the Intercessory request wliicli we should offer for a bro/Aer when erring. 18. (Ch.3.9.) We know—Thrice repeated emphatically, to enforce the three truths which the words preface, as matters of the brethren's joint e.\i)crlniental knowledge. This r. 18 warns against aiinsiiig v, (ch. 4. 17) in prayer, which results from knowing that ive have eternal life (v. 13 ; ch. 3. 19-22). according to his tvlH —which is the believer's will, and which is therefore no restraint to his prayers. In so far as God's will is not our will, we are not abiding In faith, and our prayers are not accepted. Alford well says, If we kneiu God's will thoroughly, and submitted to It heartily, it would be impossible for us to ask anything for the spirit or for the body which He should not perform ; it is this Ideal state which the apostle has in view. It Is the Spirit who teaches us inwardly, and Himself In us asks according to the will of God. 15. hear Greek, " that He heareth us." we have the petitions that we desired of him—we have, as present possessions, everything whatsoever we desired (a.'<ked)from Him. Not one of ourpasi prayers ofl'ered in faitli, according to His will, is lost. Like Hannah, we can rejoice over them as granted even before the event ; and can ri'cognize the event when it comes to pass, as not from chance, l)ut obtained by our past prayers. Cf. also .Tehoshaphat's believing confidence In the Issue of ills prayers, so much so that he appointed singers to praise the Lord beforeli Miid. 16. If any . . . see—on any particular occasion; Greek aorist, his brother—a fellow-Christian, sinningIn tlie act of sinning, and continuing In the sin: present, not unto death—provided that It Is not unto death, he shall give—The asker shall be the means, by his intercessory prayer, of God jivmi; life to the sinning brother. Kindly reproof ought to accompany his Intercessions. Life was In process of being forfeited by the sinning lirother, when the believer's Intercession obtained its restoration, for them—Resuming the proviso put forth In the beginning of the verse. "Provided that the sin Is not unto
16, 17, as warranting carnal security, witosnever— Greek, "every one who," <fec. Not only advanced believers, but ei'eri/ one who Is born again, " sinnetli not." he lliat is begotten6'reeA; aorist, "has been (once for all in past time) begotten of God ;" In the beginning of the verse it is perfect. "Is begotten," or "born," as a ron/i'/iKi'jK/ state, keepeth himself— The Vulgate transtiilcs, "The liaving been begotten of God keepeth him" (so one of the oldest MS.S. reads): so Ai,foko. Lit., "He having been begot ten of God (nominative pendent), it (the Divine generation implied in the nominative) keepetli him." So cli. .). 9, "His .seed remalnerh In him." Still, In English Vernion reading, God's working by His Spirit Inwardly, and man's working under the power of that Spirit as a responsible agent, Is what often occurs elsewhere. That God must keep us. If we are to keep ourselves from evil, is certain. CL .lohn 17. 15 especially with this verse, that wicked oum toucheth him not—so as to hurt him. In so far as he
[ntroduciioh. 2 JOHN. Introduction, the Father), and eternal life—Predicated of the Son of God ; Alford wrongly says, He was the life, but not eternal life. Tlie Father is indeed eternal life as its source, but the Son also is that eternal life manifested, as the very passage (ch. 1. 2) which Alford quotes, proves against him. realizes his regeneration-life, the prince of this world hath nothing in him to fasten liis deadly temptations on, as in Christ's own case. His Divine regeneration lias severed once for all his connection witli tlie prince of this world. 19. world lietli in wickedness—rather, " lieth In t?ie wicked one," as the Greek is translated i\ 18 ; ch. 2. 13, Cf. also V. 11, 13. Plainly it is as the Mediator of eternal LIFE to us that Christ is liere contemplated. The Greek is, "Tlie true God and eternal life is tliis" Jesus Christ, i.e.. In believing in Him we believe in the true God, and have eternal life. The Son is called "He that is true," Revelation 3. 7, as here. This naturally prepares the way for warning against /aie gods {v. 21). Jesus Clirist is the only " express image of God's person" which is sanctioned, the only true visible manifestation of God. All otlier representations of God are forbidden as idols. Tlius the Epistle closes as it began (cli. 1. 1, 2). 21. AfTectionate parting caution, from idols—Christians were then everywliere suri'ounded by idolaters, with whom it was impossible to avoid intercourse. Hence tlie need of being on their guard against any even indirect compromise or act of communion with idolatry. Some at Pergamos, in the regioa wlience John wrote, fell into the snare of eating things sacrificed to idols. The moment we cease to abide "in Him that is true (by abiding) in Jesus Christ," we become part of" the world that Ueth in the wicked one," given up to spiritual, if not In all places literal, idolatry (Ephesians
14; cf. ch. 4. 4; John 17. 14, 15. The world Ueth in the power of, and abiding in, the wicked one, as the resting-place and lord of his slaves ; cf. " abidetli in death," ch. 3. 14 ; contrast u. 20, " We are in Him tliat is true." Wliilst the believer has been delivered out of liis power, the whole world HeZA lielpless and motionless still in it, just as it was ; including the wise, great, respectable, and all who are not by vital union in Clirist. ao. Sumiaary of our Christian privileges. Is come — is present, having come. "He is here—all is full of Him—His incarnation, worlj, and abiding presence, Is to us a living fact." [Alford.] given us an understanding—Christ's office is to give the inner spiritual understanding to discern tlie things of God. tliat we may know—Some oldest MSS. read, "(So) that we know." him tliat is true— God, as opposed to every kind of idol or false god {v. 21). Jesus, by virtue of His oneness with God, is also "He ttiat is true" (Revelation 3. 7). even—" we are in the true" God, by virtue of being "in His Sou Jesus Clirist." Tliis is the true GoA—" This Jesus Christ (the last-named Person) is the true God" (identifying Him thus witli tlie Fatlier in His attribute, "the only true God," John 17. 3, primarily attributed to 5.5; Colossians 3. 5).
THE SECOND EPISTI.E GENEEAL OF
JOHN.
INTRODUCTION TO THE SECOND AND THIRD EPISTLES.
A aTHENTiciTY.—Tliat these two Epistles were written by the same author appears from their similarity of tone, style, and sentiments. That Jolni, tlie beloved disciple, was the author of tlie Second and Third Epistles, as of the First Epistle, appears from IreNjEUS, Advei sus Uwrcscs, 1. Ki. 3, who quotes 2 John 10. II ; and in 3. 16. 8, he quotes 2 John
7, mistaking it, however, as if occurring in 1 John. Clement of Alexandria (a, d. 192), SIromata, 2. (iO, implies his knowledge of other Epistles of John besides the First Epistle ; and in fragments of his Adumbrations (p. 1011), he says, "John's .Second Epistle which was written to tlie virgins (Greek parthcnom ; perliaps Parthos is what ^''as meant) is the simplest; but it was written to a certain Bal)ylonian named the Elect lady." DiONVSius of Alexandria (in Etjskbivs, JScclesiaxtical IJistory, 7.25) observes tliat Jolin never names himself in his Epistles, " not even in the Second and Third Epistles, although they are short Epistles, but simply calls himself the presbyter," a confutation of those wlio think Jolin the apostle distinct from John the presbyter. Alexander of Alexandria cites 2 John 10.
11, as John's (Socrates, Historia Ecclesiastica, 1. 6). Cyprian, De Hcereticis Baptlznndis, in referring to the bishops at the Council of Carthage, says, "John the apostle. In His Epistle, has said. If any come to you" (2 John 10.); so that this Epistle, and therefore its twin sister, 3 John, was recognized as apostolic in the North African Churcli. TUo MURATOKi fragment is ambiguous. The Second and Third Epistles were not In the Peschlto or old SyHac version; and CosMAS Indicopleustes in the sixth century says, that in liis time the Syriac Church only acknowledgea three out of the Catholic Epistles,! Peter,! John, and James. But Epiirem Syrus quotes tlie Second Epistle of .Tohn. EVHKmufi {/ecclesiastical History) veckoi\s both I'.plstlcs among the Antilegomena or controverted Scriptures, aci distinguished fi om the Ilomologoumena or universally acknorvledgcd from the first. Still his own opinion was that tlie two minor Epistles were genuine, remarking, as ho does In Demonstratio Evangelica, 'i. 5, that In John's "Jipislles" he does not mention his own name, nor call himself an apostle or evangelist, but an "elder" (2 John 1. ; 8 John 1.) Orioen (IN KvHv.mvs, Ecclesiastical JTislory, d. Zy) mentions tlie Second and Third Epistles, but adds, "not aH admit [lmi)lylng that mostauthori ties do] their genuineness." Jerome (De Viris Illusfribus,^}) mentions tlie two latter Epistles as attributed to John the presbyter, whose sepulchre was shown among the Eplieslans In his day. Hut the designation "elder" was used of the apostles by others (e. g., Iapias, in liuSKlilus, Ecclesiastical History, 3. 3!)), and is u.sed by St. Peter, an apostle, of himself (1 I'eter 5. 1). Why, then, should not John also use this designation of himself. In consonance with the humility which loads him not to name himself or his apostleshlp even In the First Epistlet The Antllcgoincna were generally recognlztMl as canonical soon alter the Council of Nice (A. l). 3'25). Thus CYRIL OS Jeruhai.km, , A. D. 319, enumerates fourteen l';plslles of I'aul, and seven Catholic lOplstles. So Grbciory OF Nazianzen, In A. n. 389. The Councils of Hippo, 393, and (,'nrthage, 397, adopted a catalogue of Now Testament books exactly agreeing wll li our canon. So our oldest extant Greek MSS. The Second and Third Epistles of John, from their brevity (which Okiokn notices), and the private nature of their contints, wore less generally read In the earliest Christian assemblies, and were also less quoted by the Fathers; hence arose their non-uiilveisal rocognltlou at the tlrst. TUelr private nature makes them the less likely to be spurious, for there seems uo purpose In their forgery. The style and colouring too accord with the style of the First Epistle.
To WHOM ADDKE.S9KD.—The Third Epistle Is dli-eclod to Galus or Caius ; whether Oalus of Mucrdonia (Acts 19. 29X f)38
The Elect Lady Exhorted to 2 JOHN. Persevere in Christian Love and Belie/. or Galusof Corinth (Romans 16.23; 1 Corinthians 1. 14), or Galus of Derbe (Acts 20. 4), it is hard to decide. MlLl. believes Gains, bishop of Pergamos (Apostolic Constitutions, 7. 40), to be the person addressed in 3 John.
The address of the Second Epistle is more disputed. It opens, "The Elder unto the Elect lady." And it closes, "The children of thy elect sister greet thee." Now, 1 Peter 1. 1, 2, addresses the elect in Asia, &c., and closes (1 Peter 5! 13), "The Chui-eh that is at Babylon, elected together with you, saluteth you." Putting together these facts, with the quotations (above) from Clement of Alexandria, and the fact that the word "Church" comes from a Greek word (kyriake) cognate to the Greek for " lady" (liyria, belonging to the Lord, kyrios), Wordsworth's view is probable. As Peter in Babylon had sent the salutations of the elect Church in the then Parthian (see above on Clejient of Alexandria) i?a62/?o/i to her eZec« sister in Asia, so John, tlie metropolitan president of the elect Church in Asia, writes to the elect lady, i. e.. Church, in Babylon. Neander, Alford, &o., think the Greek kyria not to mean " lady," but to be her proper name ; and that she had a "sister, a Christian matron," then with John.
Date and place of writing.—Eusebius {Ecclesiastical History, 3. 25) relates that John, after the deatli of Domltian, returned from his exile in Patmos to Ephesus, and went on missionary tours into the heathen regions around, and also made visitations of the cliurches around, and ordained bishops and clergy. Such journeys are mentioned 2 John 12; 3 John 10, 14. If Eusebius be right, both Epistles must have been written after the Apocalypse, in his old age, which harmonizes with the tone of the Epistles, and in or near Ephesus. It was on one of his visitation tours that he designed to rebuke Diotrephes (3 John 9, 10).
Ver. 1-13. Address: Greeting: Thanksgiving for THE Elect Lady's Faithfulness in the Truth: Enjoins Love: Warns against Deceivers, lest we Lose OUR Reward : Conclusion. 1. The elder—In a familiar letter John gives himself a less authoritative designation than " apostle ;" so 1 Peter 5. 1. lady—Bengel takes the Greek as a proper name Kyria, answering to tlie Hebrew to decide that a Church, not an individual lady, is meant.
For a man to urge a woman ("thee;" not thee and thy children) that he and she should love one another, is liardly like an apostolic precept, however pure may be the love enjoined ; but all is clear if " the lady " represent a Church. 6. " Love is the fulfilling of the law," and the fulfilling of the law is the sure test of love. This Is the commandment— ffreefc, " The commandment is this," li'z., love,\n which all God's other commandments are summed up. 7. As love and truth go hand in hand (u. 3, 4), he feels it needful to give warning against teachers of untruth. For— Giving the reason why he dwelt on trulh and on love, which manifests itself in keeping God's commandments '• Martha." Being a person of influence, " deceivers" (v. 7) were insinuating themselves into her family to seduce her and her children from the faith [Tibinus], whence John felt it necessary to write a warning to iier. (But see my Introduction, and 1 Peter 5. 13.) A particular Church, probably that at Babylon, was Intended. "Church" is derived from Greek Kuriake, akin to Kuria, or Kyria here ; the latter word among the Romans and Athenians means the same as ecclesia, the term appropriated to designate the Church assembly, love In tlie truth—Christian (v. 6). many—(1 John 2. 18; 4. 1.) are entered—The oldest MSS. read, " have gone forth," viz., from us. confess not . . . Jesus . . . In the flesh—the token of Antlcbrist. U come Greek, " comiv.g." He who denies Clirist's coming in the flesh, denies the possibility of tlie incarnation; he who denies that he has come, denies its actuality. Tliey denied the possibility of a Messiah'sappearing, or coniinsr, in the flesh. [Neander.] I think tlie Greek present participle implies both the flrst and the second advent of Christ. He is often elsewliere called the Coming One {Greek), Matthew 11. 3; Hebrews 10. .37. The denial of the reality of His manifestation in the flesh, at Ills first coming, and of His personal advent again, constitutes Antichrist. "The world turns away from God and Christ, busily intentupon its own husks; but to oppose God and' Clirist is of the leaven of .Satan." [Bengel.] This Is a— Greek, "This (such a one as has been just described) is the deceiver and the Antichrist." The many who in a degree love rests on the Christian truth (v. 3, end). Not merely " I love m<r«Wi," but "I love In the truth." all—All Christians form one fellowship, rejoicing in the spiritual prosperity of one another "The communion of love is as wide as the communiou of faith." [Alford.] 3. For the truth's Bake—Joined with "I love," v. 1. "They who love in the truth, also love on account of the truth." dwelleth In us, and shall be with us for ever— in consonance with Christ's promise. 3. Grace be with yon—One of the oldest MSS. and several versions have " us" for you. The Greek Is lit., " Grace shall be with us," t. e., with both you and me. A prayer, however, is implied besides a confident affirmation, grace . . . mercy . . . peace—"Grace" covers the sins of men ; " mercy," their miseries. Grace must flrst do away with man's guilt before his misery can be relieved by mercy. Therefore grace stands befoi-e mercy. Pecux is the result of .both, and therefore stands third in order. Casting all our care on the Lord, with thanksgiving, maintains this peace, the liord—The oldest MSS. and most of the oldest versions omit " the Lord." John never elsewhere uses this title In his Epistles, but "the Son of God." In truth and love—Tiie elemen t or sphere in which alone grace, mercy, and peace, have place. He mentions truth in D. 4 ; love, in v. 5. Paul uses faith and love ; for /at<A and irtrfA are close akin. 4. I found—probablj'in one of his missionary tours of superintendence. See Introduction, at the end, and v. 12; 3 John 10. 14. of thy children—some. In truth—t. e., in </ie Gospel truth, as—even fulfil the character, are forerunners of the final personal Antichrist, who shall concentrate in himself all the features of previous Antichristian systems. 8. Look to yourselves — amidst the widespread prevalence of deception so many being led astray. So Christ's warning; Matthew 24. 4, 5, 24. we lose not . . . we receive—The oldest MSS. and versions read, "That ye lose not, butthat YE receive." which we have wrought—So one oldest' MS. reads. Other very old MSS., versions, and Fathers, read, "which ye have wrought.'' The we being seemingly the more difficult reading Is less likely to ha-ve been a transcriber's alteration. Looli that ye lose not the believing state of " truth and love," which wb (as God's workmen, 2 Corintliians 6. 1 ; 2 Timothy 2. 1.5) wore the in< struments of working in you. a full rew»rd—of grace not of debt. Fully consummated glory. If "wiiich yis have wrought" be read with very old autlioritles, the reward meant is, that of their " work (of faith) and labour of love." There are degrees of heave»ly reward proportioned to the degrees of capability of receiving heavenly blessedness. Each vessel of glory banking ou Jesus shall be fully happy. But the larger the vessel the greater will be its capacity for receiving iieavenly bliss. He who with one pound made ten, received authority over ten cities. He who made five pounds received Ave cities; each According to his capacity of rule, and in, proportion to hia as. ^'The Father's commandment" is the standard of " the truth." 5. I beseech—Rather (cf. Note, 1 John 5. 16), "I request thee," implying some degree of authority, not . . . new commandment—It was old in that Christians heard it from the first In the Gospel preacliing; new, in that the Gospel rested love on the new principle of filial imitation of God who first loved us, and gave Jesus to die for tis/ and also In that love is now set forth with greater clearness than in the Old Testament dispensation. Love performs both tables of the law, and is tlie end of the law ani the Gospel alike (cf. Note, 1 John 2. 7, 8). that we— Implying tiiat he already had love, and urging her tojoln lilm in the same Christian grace. This verse seems to me 81 faithfulness. Cf. 1 Corinthians 15. 41j "There Is no haJf 539
Gains Commended for his Piety, 3 JOHN. ind His Hofpitulilif to True Preackcn. such of good speed and joy (the lit. meaning of the Greek), and tliat you wish him it wliilst opposing Christ; so you identify yourself with "his evil deeds." The Greek ot "partaker" is "having communion with." We cannot have communion with saintsand with Antichrislal once. Here we see John's naturally fiery zeal directed to a right end. PoLYCAKP, the disciple of John, told contemporaries of iRENus, who narrates the story on their authority, that on one occasion when John was about to bathe, and heard that Cerinthus, tlie heretic, was within, he retired with abhorrence, exclaiming. Surely tbe liousewiU fall in ruins since the enemy of the truth is there. 1^. I would not write—A heart full of love pours itself out more freely face to face, than by letter, paper—made of Egyptian papyrus. Pens were then reeds split, ink—made of soot and water, thickened with gum. Parchment was used for the permanent MSS. in which the Epistles were preserved. Writing tablets were used merely for temporary purposes, as our slates, face to face lit., "mouth to mouth." full— Greek, "tilled full." Your joy will be complete in hearing from me in person the joyful Gospel truths which I now defer communicating till I see you. On other occasions his writing the glad truths was for the same purpose. 13. Alford confesses, The non-mention of the "lady" herself here seems rather to favour the hypothesis that a reward of the saints. It is either lost altogether, or received !)i full; in full communion with Goil." [ISengeu]
Still no service of minister or people shall fail to receive
Its reward. 9. The loss (v. 8) meant is here explained : the not having God, whicli results from abiding not in the doctrine of Christ, transgresseth—The oldest MSS. and versions read, "Every one who takes the lead;" lit., goes, or leads oti before ; cf. John 10. 4, " He goeth before them " (not the same Greek). Cf. 3 John 9, "Loveth to have the preeminence." hath not God— (1 John 2. Zi ; 5. 15.) The second " of Christ" is omitted in the oldest MSS., but is understood in tlie sense, he—Emphatieal : He and He alone. 10. If there come any—as a teacher or brother. The Greefc is indicative, not sulijunctive ; implying that sucli persons do actually come, and are sure to come ; when any comes, as there will. True love is combined with hearty renunciation and separation from all that is false, whether persons or doctrines, receive him not . . . neither toi<l !»lm God speed—This is not said of those who were always aliens from the Church, but of tliose who wish to be esteemed brethren, and subvert the true doctrine. [Grotius.] The greeting salutation forbidden in the case of such a one is that usual among Christiati brelhrei in those days, not a mere formality, but a token of Christian brotherhood. 11. By wishing a false brother or teacher " God (or good) speed," you imply that he is capable as Church Is meant.
THE THIRD EPISTLE OF
Ver. 1-H. Addkes-s: Wish for G.\ius' Prosperity: Joy at his Walking in the Truth. His Hospitality TO THE Brethren and Strangers the Fruit of Love. Diotuephes' Opposition and Ambition. Pr.^ise OF Demetrius. Conclusion. 1. I—Emphatieal : I personally, for my part. On Gains or Caius, see Jntroduclion before Second Epistle, love in the tnth—(2 John 1.) "Beioved" is repeated often in this Epistle, indicating strong affection {v. 1, 2, 5, 11;. 3. above nil tilings Greek, " cmicerning nil things:" soAi.ford: in all respects. But Wahl justifies English Version (cf. 1 Peter I. 8). Of course, since his .soul's prosperity is presupposed, " aliove all things" does not imply that John wishes Caius' bodily the way. after a godly sort— Greek, "in a manner worthy of God," whose ambassadors they are, and whose servant thou art. He who honours God's missionary servants (r. 7), honours God. 7. his name's sake—Christ's, went forth—as missionaries, taking nothing—refusing to receive aught by way of pay, or maintenance, though justly entitled to it, as Paul at Corinth and at Thessolonica. Gentiles—the Christians just gathered out by their labours from among the heathen. As Caius himself was a Gentile convert, "the Gentiles" here must mean the converts just made from the heathen, the Gentiles to whom they had gone fwth. It would have been inexpedient to have taken aught (the Greek meden implies, not that they got nothing, though they had desired it, but that it was of their own choice they took nothing) from the Infant churches among the heathen : the case was dif Terent in receiving hospitallt.v from Caius. R. We—In contradistinction to " the Gentiles" or " heathen" referred to, healtii above that of his soul, but as the first object to be desired next after spiritual health. 1 know you are prospering ill tlie concerns of your soul. I wish you similar prosperity in your body. Perhaps John had heard from the brclliren (v. 3) that Caius was in bad health, and was r. 7. therefore-as they take nothing from the Gentiles or heathen, receive—The oldest MSS. read, "take up." As they take nothing from the Gentiles, we ought to take them up so as to support them. fellow-Iielpcrs—with them, to tlie truth— i. e., to promote the truth, t). I wrote —The oldest MSS. add "something:" 'a communication, piob.ably, on the subjocti of nveiving the brethren with tried in otlier ways {v. 10), to which the wish, v. 2, refers. pro Hper— In general, he in health—In particular, testlfled of tintrulli that Ih in thee — <;rer!;, "of (or to) thy Irutli :" thy share of that truth in which thou walkest. [ALFOitn.] even aa thou—In contrast to Dlotrephes ft). 4. n»y children-members of the Qhurch: confirming the view that the elect lad)/ Is a (Miurch. !i. 'fnltlifully— an act becoming a faithful man. wiintsoevcr thoti doent-A distinct Greek word from the former "doost:" translate, "workest:" whatsoever work, or brotlifi ly love (v. 8, 10). That Epistle was not designed by the .Spirit for the universal Church, or else it would have been preserved, unto tl»e ('hurcli—of which Caius Is a inembor. lovetli . . . pre-eminence—through ambition. Evidently occupying a high place In the Churdkhere Caius was (v. 10). amon;; tl«em—oi'cr the members of the (;hurch. receiveth uh not—virtually, viz., by no\. receiving with love the brethren whom we recommended to bo received (r. 8, 10 ; cf. Matthew 10. -10). 10. if I eome—( V. H.) lalxi'.ir of love, tliou dost perform. So Matthew 20. 10, ".She hath wrought a good ivork u|)on me." and to gtrnn Kern—The oldtst MSS., "And that (i. c, and those brethren) strangers." The fact of the brethren whom thou didst entertain being "strangers," enli Mnces the love uianlfcsted in the act. 0. borne wllncHM of tliy • liarlty before tlic Church—to stimulate others by the good cxiunple. The brethren so entertained liy Cains were uilsslonary evangelists (i'. 7); and, probably. In the course of narrat ing their missionary labours lor the cdl Hcallon of the Church where John then was. Incidentally
I will rememlwr- "I will liilng to niind" before all
Iiy stigmatizing and punishing, prating — with merp silly tattle, neitlner dotli he . . . receive tiic I>rethreiii —with hospitality. "The brethren" are the misslonivrlet on their journey, forl>iddeth tliein Mint would- -r©. ineiitioni'd the loving hospitality shown th<>m by Caius. hrlnn '<*•'""•'' on tlieir Journey— " If thou (continue to) lorwurd on their Journey" by glv'ng thctii iirovlslims for 540 celv(^ them, easteth tliem—those that would recidve the brethren, by excommunication from the Church, which his liitlucnce, as a leading man (v. I') in It, enabled hini to Introduction. JUDE. TntrodurMon. do. Neander thinks that the missionaries were Jews by birth, whence it is said in their praise tliey look nothing /roTO THE Gentiles: in contrast toother Jewisli missionaries who abused ministers' right of maintenance elsewliere, as Paul tells us, 2Corinthians 11.22; Pliilippians 3. 2,5,19. Now In the Gentile cliurches there existed an ultra-Pauline party of anti-Jewish tendency, the forerunners of Marcion: Dlotrephes possibly stood at the head of this party, which fact, as well as his domineering spirit, may account for his hostility to tlie missionaries, and to the apostle J3hn, who had, by the power of love, tried to harmonize the various elements in the Asiatic churches. At a later period, Marcion, we know, attached himself to Paul alone, and paid no deference to the authority of John. H. follow not that wliieU Is evil as manifested in Dlotrephes (v. 9, 10). tout . . . good—as manifested in Demetrius (v. 12). is of God.—is born of God, who is good, hath not seen God—spiritually, not literally. 13. of all men—who have had opportunity of knowing his character, of tlie truth itself—The Gospel Standard ot truth bears witness to him that he walks conformably to it, in acts of real love, hospitality to the brethren (in contrast to Diotrepties), &c. Cf. John 3. 21 " He that doeth truth cometh to the light, that his deeds may be made manifest that they are wrought in God. we also—besides tlie testimony of •' a 1 men," and "of th* truth itself." ye know—The oldest MSS. read, " thoi knowesf." 13. I will not—rather a;i Greek, "I wish no.
. . . to write" more. 14. face to face— GreeA, "mouth to mouth." peace—Peace inward of conscience, peace fraternal of friendship, peace supernal of glory. [Lyra.] friends—a title seldom used in the New Testament, as it is absorbed in the higher titles of " brotlier, brethren." Still Christ recognizes the relation offriend also, based on the highest grounds, obedience to Him from love, and entailing the highest privileges, admission to the intimacy of the holy and glorious God, and sympathizing Saviour; so Christians have "friends" in Clirist. Here In a friendly letter, mention of " friends" appropriately occurs, by name—no less than if their names were written. [Bengel.J
THE GENERAL EPISTLE OF
JUDE.
INTRODUCTION.
AuTiiOK.—He calls himself In the address " the servant of Jesus Christ, and brother of James." See Introduction to the Epistle of James, in proof of James the ax>ostle, and James the Lord's brother, the bishop of Jerusalem, being one and the same person. Galatlans 1. 19 alone seems to me to prove this. Similarly, Jude the brother of our Lord, and Jude the apostle, seem to be one and the same. Jerome, Contra Helvidiam, rightly maintains that by the Lord's bretliren are meant his cousins, children of Mary and Cleophas (the same as Alphseus). From 1 Corinthians 9. 5 (as "brethren of tlie Lord" stands between "other apostles" and " Cephas"), it seems natural to think that the brethren of the Lord are distinguislied from the apostles only because all his brethren were not apostles, but only James and ,Jude. Jude'.s reason for calling himself " brother of James," was that James, as bishop of Jerusalem, was better known than him* self. Had he been, in the strict sense, brother of our Lo^-d, he probably would have so entitled himself. His omission of mention of his apostleship is no proof that he was not an apostle; for so also James omits it in his heading; and Paul, in his Epistles to the Philippians, The.ssalonians, and Philemon, omits it. Had the writer been a counterfeiter of the apostle Jude, he would doubtless have called himself an " apostle." He was called also Lebbeeus and Thaddeus, probably to distinguish him from Judas Iscariot, the traitor. Lebbseus, from Hebrew leeh, "heart," means courageous. Tliaddeus is the same as Theudas, from Hebreiv thad, the "breast." Luke and John, writing later than Matthew, when there would be no confusion between him and Judas Iscariot, give his name Judas. The only circumstance relating to him recorded in tiie Gospels occurs John It. 22, "Judas saith unto him, not Iscariot, Lord, liow is it that thou wilt manifest thyself unto us, and not unto the world?" &c. Jerome {Annotaiiones in MatlhcKum) says, that he was sent to Edessa, to Abgarus, king of Osroene, or Edessa, and that he preached in Syria, Arabia, Mesopotamia, and Persia, in which last country he suffered martyrdom. Tlie story is told on Eusebius' authority, that Abgarus, on his sick bed, having heard of Jesus' power to heal, sent to beg Him to come and cure him, to which the Lord replied, praising his faith, that though he had not seen the Saviour, he yet believed ; adding, "As for what thou hast written, that I should come to thee, it is necessary that all tliose things for which I was sent should be fulfilled by me in tills place, and that having filled them I should be received up to Him tliat sent me. When, tlierefore, I shall be received into heaven, I will send unto tliee some one of my disciples who shall both heal thy distemper and give life to thee and those with thee." Thomas is accordingly said to have been inspired to send Thaddeus for the cure and baptism of Abgarus, The letters are said to have been shown Tliaddeus among the archives of Edessa. It is possible such a message was verbally sent, and tlie substance of it registered in writing afterwards (cf. 2 Kings 5. ; and Matthew 15. 22). Hegesip-
PU.S {in Eusebius, Ecclesiastical History, 3. 20) states, that when Domitian inquired after David's posterity, .some grandsons of Ju.de, called the Lord's brother, were brought into his presence. Being asked as to their possessions, they said that they had tliirty-nine acres of the value of 90OO denarii, out of which tliey paid him taxes, and lived by the labour of their hands, a proof of which they gave by showing tlie hardness of tlieir hands. Being interrogated as to Christ and His kingdom, they replied, that it was not of tliis world, but heavenly; and that it would be manifested at the end of the world, when He would come in glory to judge the living and the dead.
Authenticity.—Eusebius, Ecclesiastical History, 3. 25, reckons it among the Anliler/omena or controverted Scriptures, "thougli recognized by tlie majority." Tlie reference to tlie contest of Michael, the archangel, witli the devil, for the body of Moses, not mentioned elsewhere in the Old Testament, but found in the apocrijphal " Book of Enoch," probably raised doubts as to its authenticity, as Jehome (CaiaJoi/ui Scriptorum Ecclesiasticorum, 4) says. Moreover, its not being addres.sed to one particular Cliurcli, or individual, caused it not to be so immediately recognized as canonical. A counterfeiter would have avoided using what did not occur in the Old Testament, and whicli might be regarded as apocryphal.
As to tlie book of Enoch, If quot<^d by Jude, his quotation of a pa.ssage from It gives ar inspired sanction only to Oi' truth of that passage, not to the whole book; just as Paul, by inspiration, sanctions particular sentiments from oil
Tntroduction. JUDE. Introduction.
Aratus, Epimenides, and Menander, but not all their writings. I think, rathei fts t.iere is some slight variation between Jude's statement and that of tlie booli of Eiiocli, tliat Jude, though probably not ignorant of the book of Enoch, Btanips with inspired sanction the current tradition of the Jews as to Enocli's prophecies; just as Paul mentions the names of the Egyptian magicians, " Jannes and Jambres," not mentioned in the Old Testament. At all events, tho prophecy ascrilied to Enoch by Jude was really his, being sanctioned as such by this inspired writer. So also the narration as to the archangel Michael's dispute with Satan concerning the body of Moses, is by Jude's inspired authority (d. 9) declared true. The book of Enoch is quoted by Justin Martyr, Irencs, Clement of Alexandria, &c. Bruce, the Abyssinian traveler, brought liome tliree copies of it in Ethiopic, from Alexandria, of which Archbishop Lawrence, in 1821, gave an English translation. The Ethiopic was aversion from the Greek, and th« Greek doubtless a version from the Hebrew, as tlie names of the angels in it show. The postolic Constitutions, Origen (Contra Celsum), Jerome, and Augustine, pronounce it not canonical. Yet it is in the main edifying, vindicating God's government of the world, natural and spiritual, and contradicting none of the Scripture statements. The name Jesus never occurs, though "Son of man," so often given to Messiah in the Gospels, Is frequent, and terras are used expressive of His dignity, character, and acts, exceeding the views of Messiah in any other Jewish book. The writer seems to have been a Jew who had become thoroughly imbued with the sacred writings of Daniel. And. though many coincidences occur between its sentiments and the New Testament, the Messianic portions are not distinct enough to prove that the writer knew the New Testament. Rather, he seems to have immediately preceded Christ's coming, about the time of Herod the Great, and so gives us a most interesting view of believing Jews' opinions before the advent of our Lord. The Trinity is recognized, 60. 13, 14. Messiah is " the elect One"' existing from et«rnity, 48. 2, 3, 5; "Ail kings shall fall down before Him, and worship and fix their hopes on this Son of man," 61.
10-13. He is the object of worship, 48. 3, 4; He is the supreme Judge, 60. 10, 11; 68. 38, 39. There shall be a future state of retribution, 93. 8, 9 ; 94. 2, 4 ; chs. 95., 96., 99., 103. The eternity of future punishment, 103. 5. Volkmau, in Alford, thinks the book was written at tlie time of the sedition of Barchochebas (A. d. 132), by a follower of Rabbi Akiba, the upholder of that impostor. This would make tlie book Antichristian in its origin. If this date be correct, doubtless it copied some things from Jude, giving them the Jewish, not the Christian, colouring. ^ EuSEBius (Demonstratio JSvangelica, 3. 5) remarks, it accords with John's humility that In 2 and 3 John he calls himself " the elder." For the same reason James and Jude call themselves "servants of Jesus Christ." Clemens Alexandrinus (Adumbrations, in Ep. Jud., p. 1007) says, "Jude, through reverential awe, did not call himself brother, but servant, of Jesus Clirist, and brotlier of James."
Tertullian (De Cultu Fa:minarum, c. 3) cites the Epistle as that of the apostle James. Clemens Alexandrinus quotes it (v. 8, 17) as Scripture, Slromata 3., 2. 11 ; and (v. 5) in Pcedagogus 3., 8. 44. The Muratori fragment asserts its canonicity. [Routh, Reliquia <Sae)-re, 1. ,306.1 Origen (Commentary on Matthew 13. 55) says, "Jude wrote an Epistle of few lines, but one filled full of the strong words of lieavenly grace." Also, in Commentary on Matthew 22. 23, he quotes V. 6; and on Matthew 18. 10, he quotes v. 1. He calls the writer "Jude the apostle," in the Latin remains of his works (cf. Davidson, Introduction III. 498). Jerome (Catalogus Scriptorum Ecclesiasticorum 4) reckons It among the Scriptures. Though the oldest MSS. of the Peschito omit it, Ephrem Syrus recognizes it. Wordsworth reasons for Its genuineness tlius: St. Jude, we Itnow, died before St. Jolin, i. e., before the beginning of the second century. Now Eusebius (Ecclesiastical History 3. 32) tells us that St. James was succeeded in the bishopric of Jerusalem by SymeoD his brother: and also tliat Symeon sat in tliatsee till a. d. 107, wlien as a martyr he was crucified in his 120th year, We find that the Epistle to Jude was known in the East and West in the second century; it was therefore circulated in Symeon's lifetime. It never would have received currency such as it had, nor would Symeon have permitted a letter bearing the name of an apostle, his own brother Jude, brother of his own apostolical predecessor, St. James, to have been circulated, if it were not really St. Jude's. To Whom Addressed. — The references to Old Testament history, v. 5, 7, and to Jewish tradition, v. 14, Ac, make it liliely that Jewish Christians are the readers to wliom Jude mainly (though Including also all Christians, v.
1) writes, just as the kindred Epistle, 2 Peter, is addressed primarily to the same class; cf. Introductions to 1 and 2
Peter. The persons stigmatized in it were not merely libertines (as Alford thinks), though no doubt that was one of their prominent characteristics, but lieretics in doctrine, "denying tlie only Lord God, and our Saviour Jesus
Christ." Hence he urges believers " earnestly to contend for the faith once delivered unto the saints." Insubordination, self-seeking, and licentiousness, the fruit of Antinomian toacliings, were the evils against which Jude warns his readers; reminding them that, to build themselves in their most holy faith, and to pray In the Holy Ghost, are tlie only effectual safeguards. The same evils, along willi mocking skepticism, shall characterize the last days before the final judgment, even as in the days when Enoch warned the ungodly of the coming flood. As Peter was in Babylon In writing 1 Peter 5. 13, and probably also in writing 2 Peter (cf. Introductions to 1 and 2 Peter), it seems not unlikely that Jude addressed his Epistle primarily to the Jewith Christians in and about Mesopotamian Babylon (a place of great resort to the Jews In that day), or else to the Christian Jews dispersed in Fontus, Galatia, Cappadocia, Asia, and Bithynia, the persons addressed by Peter. For Jude Is expressly said to have preached In Mesopotamia (Jerome, Annotaliones in Matlhceum), and his Epistle, consisting of only twenty-five verses, contains in tliem no less than eleven passages from 2 Peter (see the list In my Introduction to 2 Peter). Probably In v. 4 ho witne'sses to the fulfilment of I'eter's prophecy, "There are cei tnlii men crt'j)t in unaivares, who were before of old ordained (rather as Oreek, ' forewritten,' i.e., announced beforehand by the apostle Peter's uyritten prophecy) to this condemnatitm, ungodly men denying the only Lord God, and our Lord Jesus Christ." Cf. 2 I'eler 2. 1, "There shall be false teacliers among you who primly shall bring In damnable heresies, even denying the lord that bought them, and bring upon themselves swift destruction." Also t). 17, 18 plainly refers to the very words of 2 Peter 3. 3, " Remember tho words which were spoken belong of the apostles of our Lord Jesus; how they told you tluno should be mockers in the last time who should walk vjlcr their own ungodly lusts." This proves, in opposl Moii to Alfoui), that Judo's Epistle Is later than Peter's (whose Inspiration he thus confirms. Just as I'eter eonfli ins Paul's, 2 Peter 3. 15, 16), not vice versa. TiMK ANH Place ok Writing.—Aliord thinks, that, considering St. Judo was writing to Jews and citing signal Instances of Divine vengeance. It Is very unlikely lie would have omitted to allude to the d(«tructlon of Jeruxalem if he had written after that event which uprooted lliir Jewish polity and people. He conjectures from the tcmeaiid rclerences that tlie writer lived in I'lilcstine. lUil as to the former, negative evidence Is doubtful ; for neither does John allude In his Epistles, written after the destruction of Jerusalem, to that event. Mill fixes on A. D., 90, nfter the death of all the apostles suvo John. I lucllne to think from v. 17, 18 that some llmu had elapsed st Doe the Exhortation to be Constant in the Faith. JUDE. False Teachers Creep in to Seduee them.
Second Epistle of Peter (written probably about a. d. 68 or G9) when Jude wrote, and, therefore, that the Eplstlo of Tilde was written after the destruction of Jerusalem.
Ver. 1-25. ADDRESS : Greeting : His Object in Wkittng: Warning against Seducers in Doctrine and overtook the apostate angels. The disobedient Israelites, Sodom and Gomorrah, Balaam and Core, and which are written "for an example" (v. 7, and 5, 6, H). God's eternal character as the Punisher of sin, as set forth in Scripture "of old," is the ground on which such apostate characters are ordained to condemnation. Scripture is the reflection of God's book of life in which believers are " written among the living." "Forewritten" is applied also in Romans 15. 4 to the things written in Scripture. Scripture itself reflects God's character from everlasting, which is the ground of His decrees from everlasting. Bengel explains it as an abbreviated phrase for, "Tiiey were of old foretold by Enoch {v. 14, who did not write his prophecies), and afterwards marked out by the written word." to this condemnation—Jude giaphically puts their judgment as Practice from God's Vengeance on Apostates, Israel, the Fallen Angels, Sodom and Gomorrah. Description of these Bad Men, in Contrast to Michael: Like Cain, Balaam, AND Core: Enoch's Prophecy AS to them: The Apostles' Forewarning: Concluding Exhortation as to Preserving their own Faith, and Trying to Save Others : Doxology. 1. servant of Jesus Christ—as His minister and apostle, brother of James — wlio was more widely litiown as bishop of Jerusalem and " broliier or the Lord " (;'. c, either cousin, or stepbrother, being son of Josepli by a former marriage; for ancient traditions universally agree that Slary, Jesus' mother, continued perpetually a virgin). Jude therefore calls himself modestly " brother of James." See my IntroducCion. to them . . . sanctified by Gofl the Father—Tlie oldest MSS. and versions, Origen, Lucifer, it were present before the eyes, " this." Enoch's prophecy comprises the "ungodly men" of the last days before Christ's coming to judgment, as well as their forerunners, tlie "ungodly men" before the flood, the type of the last
&c., read, "beloved " for satictified. If English Version be read, cf. Colossians 1. 12; 1 Peter 1. 2. The Greek is not "by," but "in." God the Father's love is the element in wh ch they are "beloved." Thus the conclusion, v. 21, corresponds, " Keep yourselves in the love of God." Cf. "Beloved of the Lord " 2 Thessalonians 2. 13. preserved in Jesus Christ— "kept." Translate not "in," but as Greek "for Jesus Christ." "Kept continually (so the Greek perfect participle means) by God the Father for Jesus Christ," against the day of His coming. Jude, beforehand, iflentions the source and guarantee for the final accomplishment of believers' s.alvatiou; lest tliey sliould be disheartened by the dreadful evils which he proceeds to announce. [Bengel.] and called—Predicated of " them judgment (Matthew 24. 37-39 ; 2 Peter 3. 3-7). The disposition and the doom of both correspond, the grace of our God—A phrase for the Gospel especially sweet to believers who appropriate God in Christ as "our God," and so rendering the more odious the vile perversity of those who turn the Gospel state of grace and liberty into a ground of licentiousness, as if their exemption from the law gave them a. license to sin. denying the only Lord —The oldest MSS., versions, and Fathers omit "God," which follows in English Version. Translate as the Greek, "the only Master;" here used of Jesus Christ, who is at once Master and " Lord" (a dlflferent Greekword). So 2 Peter 2. 1, Note. By virtue of Christ's perfect oneness with the Father, He, as well as the Father, is termed " th(! ONLY" God and "Master." Greek, "Master," Implies God's absolute ownership to dispose of His creatures as He likes. 5. (Hebrews 3. 16; 4. l;J.) therefore—Other oldest MSS. and Vulgate read, "But;" in contrast to the ungodly tliat are beloved in G9d the Father, and preserved in Jesus f'hrist: who are called." God's effectual calling In the exercise of His Divine prerogative, guarantees their eternal safety. iJ. Mercy—in a time of wretcliedness. Therefore mercy stands. first; tlie mercy of Christ (v. 21). peace—in tlie Holy Ghost {v. 20). love—of God (v.
V. i. though ye once—rather, "once for all." Translate, " I wish to remind you, as knowing all (viz., that lam referring to. So the oldest MSS., versions, and Fathers) once for all." As already they know all the facts once for 21). The three answer to the Divine Trinity, be multiplied— in you and towards you. 3. Design of the Epistle (cf. V. 20, 21). all diligence — (2 Peter 1. 5.) As the minister is to give all diligence to admonish, so the people should, In accordance with his aduionition, give all, he needs only to " remind" them, the Liord—The oldest M.SS. and versions read, " Jesus." So " Christ" is said to have accompanied the Israelites In the wilderness ; so perfectly is Jesus one with the God of the Israelite theocracy, saved—brought safely, and Into a state of safety and salvation, afterward Greek, "secondly;" in the ne.xt instance "destroyed them that believed not," as contrasted with His in the first instance having saved them, 6. (2 Peter 2.4.) kept not their first estate Vulgate translates, "their own principality," which the fact of angels being elsewhere called "principalities," favours: " their own" implies that, instead of being content with the dignity once for all assigned to them under the Son oi God, they aspired higher. Alford thinks the narrative in Genesis 6. 2 is alluded to, not the fall of the devil amu his angels, as he thinks "glvin-g themselves over to fornication" (u. 7) proves; cf. Greek, "in like manner to all diligence to have all Christian graces, and to make tlielr calling sure, the common salvation — wrought by Christ. Cf. Note, "obtained like precious faitli,"' 2 Peter 1. 1. This community of faith, and of the object of faith, salvation, forms the ground of mutual exhortation by appeals to common hopes and fears, it was needful for me—rather, " I felt it necessary to write (now at once; so the Greek aorist means ; tlie present infinitive
to write,' which precedes, expresses merely the general fact of writing) exhorting you." The reason wliy he felt
It necessary "to write with exhortation," he states, v. A, "For there are certain men crept in," Ac. Having intended to write generally of i/ie common so Joaiort, he found it necessary from the existing evils in the Church, to write specially that they sliouhl contend for. the faith agaiixst those evils, earnestly contend—Cf. Philippians these," viz., to the angels [v. 6). It seems to me more natural to take "sons of God" (Genesis 6. 2) of the Sethiles, than of angels, who, as " spirits," do not seem capable of carnal connection. The parallel, 2 Peter 2. 4, plainly re-
1.27, " striving together for the faith of the Gospel." once — Greek, "once for all delivered," <tc. No odier faith or revelation is to supersede it. A strong argunifut for resisting heretical innovators (d. 4). Believers, like Nehemlali's workmen, with one hand " build themselves up in their most holy faith," with the other they "contend ca'-nestly for the faith" against its foes, the sninis—all tMiristlans, holy (i. e., con.secrated to God) by their calling, and in God's design. crept in unawarei>—sIcalUilly and unlawfully. jyote,'ZPi:U-T 2. 1, "7;rii'i/i shall bring in damnable heresies." certain men — Implying disparagement, before . . , ordained— C/rffc, " forewritten," viz., in Peters prophecy v. 17, 18; and in Paul's before that, 1 Timothy 4. 1 fers to the fall of the apostate angels. And " in like manner to these," v. 7, refers to the inhabitants of Sodom and Gomorrah, "the cities about them" sinning "in like manner" as they did. [E.STius and Calvin.] Even If Greek "these," V. 7, refer to the angels, the sense of "in like manner as these" will bo, not that tlie angels carnally fornicated with the daughters of men, but that their ambilion, whereb.v their affections went away from God and they fell, is in God's view a sin of like kind spiritually as Sodom's going away from God's order of nature after strange flesh; the sin of tlie apostate angein after their 643
2Ttmothy .'1. 1 ; and by implication in thejudgments which Hnrrihle Punishnmts are Prepared JUDE. for the Teachers of Damnable Doctrine* flict between Michael and Satan is again alluded to. durst not—from reverence for Satan's former dignity kind is analogous to tliat of tlie linmnn Sodomites after tlieir kind. Cf. the soinewliat similar spiritual connection of whoremoyiciers and covelouA-ness. The apocryplial book of Enoch interprets Genesis 6. 2 as Alfokd. But though Jade accords with it in some particulars, it does not follow that he accords with it in all. Tlii' Hebrews name the fallen angels Aza and Azael. l«-ff— ol' tlieir own accord. tUeir own Greek, " their proper." liabit.->tioi» —Heaven, all bright and glorious, as opposed to tlie "darkness" to which they now are doomed. Their ambitious designs seem to have had a peculiar connection with this earth, of which Satan before his fall may have (v. 8). railing acciisatiou Greek, "judgment of blasphemy," or evil-speaking. Peter said. Angels do not, in order to avenge themselves, rail at dignities, though ungodly, when they have to contend with them : Jude says, that the archangel Michael himself did not rail even at the time when he fought with the Devil, the prince of evil spirits—not from fear of him, but from reverence of God, whose delegated power in this world .Satan once had, and even in some degree still has. From the word "disputed," or debated in controversy, it is plain it was a judicial contest, aliout the body of Moses—his literal body. Satan, as liaving the power of death, opposed the raising of it again, on the ground of Moses' sin at Meribah, and his murder of the Egyptian. That Moses' body was raised, appears from his presence with Elijah and Jesus (who were in tlie body) at the Transfiguration : the sample and earnest of the coming resurrection-kingdom, to be ushered in by Michael's standing up for God's people. Thus in each dispensation a sample and pledge of the future resurrection was given: Enoch in the patriarchal dispensation, Moses in the Levitical, Elijali in the prophetical. It is noteworthy that the same rebuke is recorded here, as was used liy the Angel of the Lord, or Jeliovah the Second Person, in pleading for Joshua, the representative of the Jewish Church, against Satan, in Zechariah 3. 2; whence some lia?e thought that also here "the body of Moses" means the Jewish Church accused by Satan, before God, for its fllthiness, on which giound he demands that Divine justice should take its course against Israel, but is rebuked by the Lord who has " chosen Jerusalem :" thus, as " the body of Christ" is the Christian Church, so " the body of Moses" is the»Jewisli Church. But the literal body is evidently here meant (though, secondarily, the Jewish Church is t.vpified by Moses' body, as it was there represented by Joshua the high priest); and Michael, whose connection seems to be so close with Jehovah-Messiah on the one hand, and with Israel on the other, naturally uses the same language as liis Lord. As Satan (adversary \n court) or the Devil (rt<;o!fs«-) iiccuses alike the Church collectivelj' and "Ihe brethren" Individually, so Christ pleads for us aa our Advocate. Israel's, and all believers' full justification, and the accuser's being rebuked flnall.v, Is yet future. JOSBPHUS, Antiquities, 4. 8, states that God hid Moses' body, lest. If it had been exposed to view, It would have been made an idol of. Jude, in this account, either adopts it from the apocryphal "assumption of Moses" (as OuiGHN, concerning f'rincipalities, ;>. 2, thinks), or else from I he ancient tradition <m which tliat work was founded. Jude, as inspired, could distinguish how much of the tradition was true; how much false. We have no such means of distinguishing, and therefore can b" sure been God's vicegerent, whence arises his subsequent connection with it as first the Tempter, then " the prince of this world." reserved — As the Greek is the same, and tliere is an evident reference to Iheir having "kept not their first estate," Iranslare, "He hath kept." Probably what is meant is. He hath kept them in His purpi>se ; that is their sure doom ; moreover, a.s yet, Satan and his demons roam at large on the eartli. An earnest of their doom is their having been cast out of lieaven, being already restricted to " the darkness of this present world," the "air" that surrounds the earth, their peculiar element now. They lurk in places of gloom and death, looking forward with agonizing fear to their final torment in tlio bottomless pit. He means not literal chains and darkness, but figurative in this present worl<l where, with restricted powers and liberties, shut out from heaven, they, like condemned prisoners, await their doom. 7. Etch as Alford translates, " (I wish to remind yon, v.
5) that," &c. Sodom, &c. — 12 Peter 2. e.) giving tlirmselves over to fornication — following fornication extraordiniirily, i.e., out o/ the order of nature. On "in lilte manner to them" (Greek), cf. Kote, v. C. Cf. on spiritual fornication, "go a rrhorhtg from thee," Psalm
'Jn. going after strange Hesh— departing from the course of nature, and going after that which is unnatural. In later times the most enlightened lieathen nations indulged in tlie sin of Sodom without compunction or shame, are set fortli — before our eyes. Kuflfering — undergoing to this present time; alluding to the marks of volcanic fire about the Dead Sea. the vengeance Greek, " righteous retribution." etemal Are —The lasting marks of the fire that consumed the cities irreparably, is a type of the eternal fire to which the in- ' haoitanis have been consigned. lii'.:^<:iKlj translates as the Greek will admit, "Suffering {t/ie) pnnislitnent (which they endure) as an example or sample of eternal fire (viz., that which shall consume the wicked)." ]'>.eliiel 10. 53-55 shows that Sodom's punishment, as a nation, is not eternal. Cf. aUso 2 I'eter 2. (i. W. also—rather, " In like manner nevertheless'' (notwithstanding tliese warning examples). [ALFORD.] these . . . dreamers—The Greek has not "filthy" of English I'ersion. Tlie clause, " these men dreaming" (i. e., in their dreams), belongs to all the verbs, "defile," &c. ; "despise," Ac; "speak evil," &c. All sinners are spirltuall.y asleej), and their carnal activity is as It were a dream (I Tliessaloniaiis 5.0,7). Their speaking evil of dignities is because tliey are dreain-
no tradition, savt! that which Is in the writter, ivord. 10. (2 Peter 2. 12.) those things wMcU— Greek, "all tilings H'hatsoever they nnderstand not," viz., the things of the siilritual world, hut iv lint . . . naturally-Connect thus, " )r/Ki<6"i'ec (so the Greek) things naturally (by natural, blind instinct), as the unreasoning (so the Greek) animals, they know," &c. The Greek for the former " know" Implies d(>eper knowledgtv, the latter " know," the mere percepi Ion of the "animal sensesand faculties." 11. Woe—Note, 2 Peter 2. 14, "cursed children." Cain—the murderer: the root of whoso sin was hatred and env.v of the godly, as It is the sin of these seducers, ran greedily— /iV., " have bi'i ii poured forl h" like a t<n rent that has liurst Us banks. Ui'ckless of what It costs, the loss of God's favour and heaven, on they rush alter gain like Italaam. perished in tite gaiii Haying of I'ore— (Cf. l\'ole, ing, and know not what tlieij are speaking evil of (v. 10). "As a man dreaming seems to hlmselt to be seeing and near Ing many things, so llie natural man's lusts are iigilaled '>y j"y. distress, fear, and the other passions. l!ut he is a ulranger to self-command. Hence, though he In ing into play all the powers of reason, he cannot conceive the true liberty which the sons of light, wlio are awake and lu the dayliglil, enjoy." (Hkn(;i:i,.J dellle <l>e flesh— ( I'. 7.) «loinlnion—" lordship." dignilleH— "glories." I'larlhly niid heav<'nly dignities. 9. Michael, tlie areliangel— Nowlujre In Scripture Is the pluial used, " archangels;" but only ONE, "archangel." The only other passage In the New Testament where It oc<!urs. Is 1 Thessiiloiilans 1.
V. 12.) When we read of Korah perlsliing by gainsaying, we read virtually also of these perishing in like manner through liiesame: for the same seed bears the same harvest. I'i. spotM—So 2 Pi'ter '2. I'!, Greek, spiloi ; but hero the Greek Is spilades, which elsi'wiiere, in secular wrileisi, means j-ocA:jr, vii., on which the Christian love-fr'nsla \vey« In danger of being shipwrecked. The oldest MS. prefixes the nrtldo emphatically, " riiK rocks." The rofor*
](f, wliere Christ ^^ distlngnislieil from the aicliangel, with whose voice' He shall descend to raise I he ilcad ; they ther(;fore err who confound Chi'liit wUli Michael.
Tlie nanit'S means. Who is like Godf In Daniel 10. l;i ho Is ciilleri • One (Margin, the first) of ihe chief princes." He Is lliij champion angel of Israel. In Hovelatlon 12.7 Ihocon-
Horrihle Punishments are Prepared JUDE. for the Teachers of Damnable Doctrinet.
(cf. Deuteronomy 33. 2; Daniel 7. 10; Zechariah 14.5; Mattliew'25.31; Hebrews 12.'22). 15. This verse and the beginning of Enoch's prophecy is composed in Hebrew poetic parallelism, the oldest specimen extant. Some think Lamech's speech, which is also in poeiic parallelism, was composed in mockery of Enoch's prophecy: a.s Enoch foielold Jehovah's coming to judgment, so Lnmecli presumes on impunit.y in polj-gamy and murder (just as Cain the murderer seemed to escape with impunuy). convince—convict, liard speeclies—such as are noticed in v. 8, ll), hi; iNIalachi 3. 13, U; contrast l(j. 17. .ungodly sinners—not merely sinners, but proud despisers oj euce to " clouds . . . winds . . . waves of the sea," accords
Willi lliis image of rm-ks. Vulyate seems to have been misled l>y llie siiuilar sounding word to translate, as Knyliili Version, "spots;" cf. liowever, u. 2o, wliicli favours
Esu/huli Version, if the Greek will bear it. Two oldest
l.'V tlie transcriber's effort to make Jude say the Kaiue as Peter, read liei e "deceivings" for " love-feastn," but tlie weiglitiest JIS. and authorities support JJinjlish
Kt,)V(/OM reading. Tlie love-feast accompanied the Lord's Supper (1 Corinlliiaus II., end). Korah tlie Levile, not t-atistied with his mia Uslry, aspired to the sacrijicing pries"wod also; so ministers in the Lord's Supper have Koiight to make it a sacrijice, and tliemselves the sacri-
God: impious, against lilm—They who speak against (iod's ciiiidren are regarded by God as speaking against Ili/nscl/. 10. murmurers—ill secret: muttering murmurs against God's ordinances and ministers 'in Cliurcli and Slate. CI. t'. 8, "speak evil of dignities;" 10, "hard speeches;" agai nst the Lord, complainers—never satistied wilh their lot (Numbers 11. 1; cl. the penally, Deuteronomy 28. 17, 48). wal Jiijig after tlieir own lusts—(y. 18.) The St creC o) their murmuring and complaining is the restless insatiabilily of tlieir desires, great swe Jliiig words — (2 Peter 2. 18.; men's persons— their mere cjutward appearance and rank, because of advantage—lor the sake of what they may gain from them. Wliile they talk great swelling words, I hey are really mean and fawning towards ihose ol wealth and rank. 17. But ye, beloveel— in contrast to tlio;-,e reprobates, v. 2U, again, remember—Implying liiat his readers had been contemporaries of the aposlles. l-'or Peter uses the very same formula in reminding the ci/iilemporaries of iiiniself and the other aposlles. spoken Ijet'ore—spoken already before now. tUe apostU-s-Peler {yules, 2 Peter 3. 2, 3), and Paul before Peter (.^cls 2U. 21); 1 TimoUiyf. 1; 2 Timothy 3. 1). Jude does not e.Ycluoe liim.sell from the number ot the apostleH here, for in t. 18, immediately alter, he says, "they told YOU," not us (J'ather as Greek, " used to tell you:'' implying thai. Jude's readei's were conteiiiporaiies of ihe apos-
Jiciuy priests, usurping the function of oiir only Ciirisllan sacerdotal Jfriust, t.'lirist Jesus. Let tlieia beware
Hi Korali's doom! without iTeHr — Join these words not as Enylisli Vemion, but with "feast." Sacred feasts especially ouglit to be celebrated wilh /car. Feasting is not faulty in itseif [UkngklJ, but it needs to be aecoiupanied 'with J'mr of forgetting God, as Job in the case of his sons' feasts, fej.cidig llieiiiselvcs— f^'i ict, "pasturing (tending) th(;niselves." What they look to is the pampering of themselves, not the feeding of the flock, clou.ls—from which one would expect refresiiing rains. 2 I'eler 'i. I", "wells without water." Professois "Without practice, carried about—The oldest MSB. have "carried aside," i. e., out of the right course (cf. Ephesians trees wliosc fruit wit UeretU—rather, "trees ol the late (or ivauiny) autumn," viz., when there are no longer leaves or fruits on the trees [Bkngel], ifcc. «itl»out fruit—having no good fruit of knowledge and piactice; sometimes used of what is positively bad. twice dead First wlieji they c;ist their leaves in autumn, and seem during, winter d'-ad, but revive again in spring; secondly, when they are "plucke<l up by the roots." .So these apostates, once dead in unbelief, and tlieii by profession and baptism rai.sed Irom the death of sin to the life of righteousness, but now having become dead again by cpostasy, and so hopelessly/ dead. There is a climax. Not only wi Uwui leaves, like trees in late autumn, but wilhovi tles, who used to tell lliem). IS. mockers—in the parallel, 2 Peter 3. 3, the same Greek is translated "scoll'ers." The word is I'ound nowhere else in the New Testament. How Alfokd can deny that 2 Peter 3. 2, 8 is referred to (at least in part), 1 cannot imagine, seeing that Jude quotes the very words of J'eter as Uie words which the api'stlcg used to speak to his iJude's) readers, walk after their own ungodly lusts— "after (according to) their own lusts of ungodliness." 19. These lie they—.Showing that their characters are such as Peter and Paul had Ibretold. seiiarate themselves— from Church communion in ita viial, si)iritual reality: for outwardly they took part in Church ordinances (v. 12). Some oldest M.S.S. omit " themselves:" then understand it, "separate," cast out members of the Church by excommunication (Isaiah (io. 5; 61). fruit: not only so, but dead twice; and to crown all, "plucked up by the roots." 13. Raging—Wild. Jude Aas in mind Isaiah 57. 20. sliame—plural in Greek, shames" (cf. I'hilippians 3. 19). . wandering stars—instead of moving on in a regular orbit, as liglits to tlie world, bursting fortli on the world like erratic comets, or rather meteors of fire, with a strange glare, and then doomed to fall back again into the blackness of gloom. 14. See Inlroduclion on the source whence Jude derived this prophecy of Enoch. The Holy Spirit, by Jfide, has sealed the truth of this much of the n»atter contained in the bo(;k of Enoch, though probably that book, as well as Jude, derived it Irom tradition (cf. /Yoe, i'. 9). There are reasons given by .some lor thinking the book of Enocli copied from Jude rather than vice versa. It is striking how, from the first, prophecy hastened towards its consummation. The earliest piopliecies of the Red'eemer dwell on His second coming in glory, rather than His first coming in lowliness (cf. Uenesis ;>. 15 wilh Romans l(i. 20). Enoch in his translation without <ieatii, illustralcd that truth which he all his life preached to the unbelieving world, the certainty of the Lord's coming, and the resurrection of the dead, as the only ell'ectual aulidote to their skepticism and self-wise conlidence in iiaturci's _p(trmauencc. AnA— Greek, " iMoreover, also Enoch," <tc. of these—in relation to these. Tlie reference of his prophecies was not to the antediluvians alone, but to all the ungodly (f. 15). His prophecy applied primarily indeed to the flooti, but ultiinatcly to the final jutlgnienl. «eventli from Adam Seven is the sacred number. In Enocli, freedom from death and the sacreil number are combined: for every seventh object is most highly valued. Jude thus shows the anticiuily of the prophecies. Cf. "of old," SS'ole, V. 4. There were only five fathers between Enoch and Adam. The seventh from Adam prophesied the things wliicli shall close the seventh age of the world. (Benoel.J comctli— "came." Prophecy rcganls the future a.s certain as if it were past, saints—Holy angels
5; Luke (i. 22; John 9.31; cf. "casteth them out of the Church," 3 John 10). Many, however, understand " themselves," which indeed is read in some of the oldest MSS. AH English Version has it. Arrogant setting up of themselves, as having greater sanctity and a wisdom and peculiar doctrine, disiin<!t from others, is iniiilied. seitsual —lit., " aninial-souled :" as opposed to the spiritual, or " having the Spirit." It is translated " the natural man,"
1 Corinthians 2. M. In the threefold division of rnan'8 being, /;o(/,v, «f/«/, firtfi .yirtf, the due state in God's design is, that "the spirit," which is the recipient of the Holy Spirit unlling man to God, should be first, and should rule the soul, which stands intermediate between the body and spirit; but in the animal, or natural man, the spirit is sunk into subserviency to the animal soul, which Is earthly in its motives and aims. The "carnal" sink somewhat lower, for in these tlie Jlesh, the lowest elenieut 'and cor ru 1)1 si d(M)r man's bodily nature, reigns paramount, having not (he Spirit—In the animal and natural man the spirit, his higher part, which ought lo be the receiver of the Holy .Spirit, is not so; and therefore, his spirit not being in its normal slate, he is said not Ui have the spiritlfif. John 3. 5, (i). In the completion of redenipllon thiparts of redeemed man sliail be placed in their due relation: whereas in the ung(xlly, the soul severed fi'oin the sjri.rU bib
Introduction. EEVELATION. Introduction.
"save" is present, therefore meaning "try tosave." Jude already (i'. 9) had reference to the same passage (Zechariah shall have for ever animal life without union to God and heaven—a living death. 30. Re^5uming v. 17. building lip j-onrselvcs—the opposite to the " separate tliemsel ves"
3. 1-3). The three classes are: (1.) Those who contend with you (accusative in oldest MSS.), whom you should convict; {v. 19): as "in the Holy Ghost" is opposed to "Having not the Spirit." on—as on a foundation. Building on the FAITH is equivalent to building on Christ, the object of faith, praying in the Holy Ghost — (Romans 8.
(2.) those who are as brands already in the fire, of which hell-fire is the consummation: tliese you should try to save by stmtching them out: (8.) those who are objects of compassion, whom accordingly you should compassionate (and help if occasion should ofler), but at the same time not let pity degenerate into connivance at their error. Your compassion Is to be accompanied "with fear" of being at all defiled by them, hating—Even hatred has 26; Ephesians 6.18.) The Holy Spirit teaolies wliat we are to pray for, and how. None can pray aright save by being in the iipirit, i. e., iu the element of His influence. Chkysostom states tliat, among the charisms bestowed at the beginning of the New Testament dispensation, was tlie gift of prayer, bestowed on some one who prayed iu the name of tlie rest, and taught others to pray. Moreover, their prayers so conceived and often used, were received and preserved among Christians, and out of them forms of prayer were framed. Such is the origin of its legitimate field of exercise. Sin is the only thing wliich God hates: so ovight we. even the garment— proverbial phrase: avoiding the most remote contact with sin, and hating that which borders on it. As garme7itsot the apostles wrought miracles of good iu healing, so the very garment of sinners metaphorically, i. e., anything brought into contact with their pollution, is to be avoided. Cf. as to lepers and other persons defiled, Leviticus l;?. 52^57; 15. 4-17: the garments were held polluted ; and any one touching them was excluded, until purified, from religious and civil communion with the sanctified people of Israel. Christians who received at baptism the white garment in token of purily, are not to defile it by any approach to what is defiled. 34, 35. Concluding doxololiturgies. [Hammond.] 31. In i'. 20, 21, Jude combines the Father, tlie Son, and the Holy Gliost : and/aiWi, hope and love. Keep yourselves—not in your own strengtli, but "iu the love of God," i. e., God's love to you and all His believing cliildren, the only guarantee for their being kept
Hafe. Man's need of watching is implied ; at the same time he cannot keep iiimself, unless God in His love keep him. looking for—in hope, tlie mercy of our Lord Jesus Christ—to be fully manifested at His coming. Mercy is usually attributed to the Father: here to the Son; so engy. Now Greek, "But." you—Alfokd, on inferior authority, reads, "them." You is iu contradistinction to those ungodly men mentioned above, keep . . . from falling— rather, "guard . . . (so as Xo be) withoid falling," or stumbling, before the presence of Ills glory i. e., before Himself, when He shall be revealed in glory, faultless— Gi-eefc, " blameless." with excec<ling joy lit., " with exultation" as of those who leap for joy. To tl»e only .... God our Saviour—The oldest MSS. add, "through Jesus Christ our Lord." Tlie transcribers, fancying that "Saviour" applied to Clirist alone, omitted the words. The sense is. To the onl.v God (the Father) who is our Saviour through (i. e., by the mediation of) Jesus Christ our Lord. dominion Greek, "might." power—a«^/»or£<i/.- tirely one are they. 33,33. None but those who "keep themselves" are likely to "save" others, have compassion—So one oldest MS. reads. But two oldest MSS., Vulgate, &c., read, "convict ;" " reprove to their conviction ;" " confute, so as to coxivince." malting a difference—The oldest MSS, and versions read the accusative for the nominative, " svhen separating themselves " [Wahl], referring tor. IS); or " when contending with yon," as the Greek is translated, v. 9. 33. save with fear—The oldest MSS. do not read " with fear" in this position : but after " snatcliing tliem out of the flre" (with which, cf. Amos 4.11; I Corintliians 3. 15; Zechariah 3. 2, said of a most narrow escape), they add the following words, forming a thiiid legilimate power. The oldest MSS. and Vulgate, after "power," have "before all the age," i. e., before all time class, "and others compassionate with (in) fear." Three kinds of patients require three kinds of medical treatment. Ministers and Christians are said to "save" those whom they are made the instruments of saving; the Greek lor as to the past; "and now," as to the present; "aud to aU the ages," i. c.,for ever, as to the time to come.
THE REVELATION
OF ST. JOHN THE DIVINE.
INTRODUCTION.
AuTHENTlcixy.—The author calls himself Jo/in (c.h. 1. 1, 4, 9; 22. 8). JtrsTiN Martvii (Dialogue, p. .W, A. D. 130-16J\ quotes from the Apocalypse, as .To/in the apostle's work, the prophecy of the milleniiiuin of the saints, to he followed by the general resurrection and judgment. This testimony of Justin is referred to also hy Kusumus, iCcclrsia.sticdl Jlistory
4. 18. Justin, in the early part of tlx; second ceiilury, held his controversy with Tiypho, a learned .lew, at E}itirsus, where .Tohii had been living thirty or Ihirly-dve years belong : he says that " the Ilevelation had been given to John, one of tlie twelve apostles of Christ.'^ Mmrro, bishop of Sardis (about 171 A. i).), t»i.e of the sn-en churches addressed, a successor, therefore, of one of the S(!ven angels, Is said hy Kvsv.mvn {Kcclesi<i.iHeal JJislory i. 2(!) to liave written treatises on the Apocalypse of John. The testimony, of the bishop of Sardis is the more Impartial, as .Sardls is one of the churches severely reproved (ch. 3. 1). Ho also Tnicoi>iiiiiUS ok .\NTiorii (al)oul ISO A. D.), according txi Kuskmv» 4. 26, quoted testimonies from the Apocalypse of John. Kitskhiu.s says the same of Apollonius, who lived In Asia Minor in the end of the second c(>utury. Ikkn.I'IU.s (about 180 A. l).), a hoaror of I'olycarp, the disciple of John, and Hupposed by Arciihishoi' Usiikk to he the aiigrl of the Church of iSinyrna, is most de(-i(led again and again In quoting Uu: Apocalypse as the work of the aposl le .lohn (Iltvrrses l.,20. 11 ; 1., 21. 1., 'iO. I ; 5., 1 ; ,5., 30. .3; 5., S). 2). In V 6.. 'M). 1 , ulludliig to the mystical mini her otl h<' be.'isl, Will (<h. 13. 18 1, Ion ml In all old copies, he says, " We do not hazard a conlidciit llieoiy as to t he naini! of .\Mtielii ist; for If It had lieen ne(ressary tliat his name sliould be proclaimed openly at the pri;sent lime. It would have been {leclnred l>y him who saw the apocalyptic vision ; for it was seen nt HO long lime bael:, but almost in our generation, towards the end of Domitian's reign." Ill his work against heresies, published
ten yea rs after Polycarji's martyrdom, he (j notes the A poeal.vpse lw<'nly times, and makes loii^^ extracts from It, as In- 81)1 red Scripture. These testimonies of iiersons contemporary with John's I mined I ate successors, and m<ire or less conlitvled with the region of the seven churches to which Ui vclallon is addressed, are most convincing. TliiKTUH.lAN, oi
61(5
Introduction. REVELATION. Introduction.
North Africa (about 220 a. d.), Adversus Marclon 3. M, quotes the apostle John's description iu the Apocalypse of the sword proceeding out of the Lord's mouth (ch. 19. 15), and 24, the heavenly city (cli. 21). Cf. De Resurreclione 27 ; De Anima 8, 9, &c. ; De Proescriptione JHcereticorum 33. The Muratori fragment of the canon (about A. D. 200) refers to John the apostle writing to the seven churches. IIippolytus, bishop of Ostia, near Rome (about 240 A. D.), De Antichrisio, p. 67, quotes ch. 17. 1-18, as the writing of John the aposlle. Among Hippolytus' works, there is specified in the catalogue on his statue, a treatise "on the Apocalypse and Gospel according to John." Clement of Alexandria (about 200 A. D ), Stromala G. 13, alludes to the twenty-four seats on which the elders sit as mentioned by John iu the Apocalypse (ch 4. 5); also, in Quis dives Salvu.i, sec. 42, he mentions John's return from Patmos to Ephesus on the death of the Roman tyrant. Origen (about 233 A. D.), Commentary on MaltJiew, in Eitsebius {Eccleaiaslieal History 6. 25), mentions John as the author of the Apocalypse, without expressing any doubts as to its authenticity; also, in Gommentary on Matthew, tom. IB. 6, he quotes ch. 1. 9, and says, " John seems to have beheld the Apocalypse in the island of Patmos." VrcTORlNUS, bishop of Pettau in Paiinonia, wlio suffered martyrdom under Diocletian iu 303 A. D., wrote the earliest extant commentary on the Apocalypse. Though the Old Syriac Pesehito version does not contain the Apocalypse, yet Ephrem Syrus (about 378 A. I).) frequently quotes the Apocalypse as canonical, and ascribes it to John.
Its canonicity and inspiration (according to a scholium of Andreas of Cappadocia) are attested by Papias, a hearer of John, and associate of Polycakp. Papias was bishop of Hierapolis, near Laodicea, one of the seven churches. Wordsworth conjectures that a feeling of slianie, on account of the rebukes of Laodicea in Revelation, may have operated on the Council oi Laodicea, so as to omit Revelation from its listof books to be read pxiblicly . (?) The Epistle of the churches of Lyons and Vienne to the churciies of Asia and Phrygia (in Eusebius, Ecclesiaslical Hixtory 5. 1-3), In the persecution under M. Aurelius, a. d. 77, quotes ch. 1. 5; 3. 14; 14. 4, and 22. 11, as Scripture. Cyprian (about 250 A. D.) also, iu Ep. 13, quotes ch. 2. 5 as Scripture ; and in Ep. 2.5 he quotes ch. 3. 21, as of tlie same authority us the Gospel. (For other instances, see Alford's Prolegomena, from whom mainly this summary of evidence has been derived.) Athanasius, in his Festival Epistle, enumerates the Apocalypse among the cano JiieaZ Scriptures, to which none must add, and from which none must take away. Jerome (\n Epistola ad Paulinum) includes in the canon the Apocalypse, adding, " It has as many mysteries as words. All praise falls short of its merits. In each of its words lie hid manifold senses." Thus an nnbroken chain of testimony down from the apostolic period confirms its canonicity and authenticity.
The Alogi (Epiphanius Hcereses 51), and Caius the Roman presbyter (Epsebius 3. 28), towards the end of the second and beginning of the third century, rejected St. Jolrn's Apoeal5'pse on mere captious grounds. Caius, according to Jerome, De Viris Illaslribus, about 210 A. D., attributed it to Ceriuthus, on the ground ot its supporting the millennial reign on earth. Dionysius of Alexandria mentions many before bis time who rejected it because of its obscurity, and hecaiise it seemed to support Cerinthus' dogma of an earthly and carnal kingdom ; whence tliey attributed it to Cerinthu.s. This Dionysius, scholar of Origen, and bishop of Alexandria (a. d. 247), admits its inspiration (in Eusebius, Ecclesiastical History". 10), but attributes it to some John distinct from John the apostle, on the ground of itsdif Terence of style and character, as compared with St. John's Gospel and Epistle, as also Ijecause the name John is several times mentioned in the Apocalypse, which is always kept back in botli the Gospel and Epistle; moreover, neither does the Epistle make any allusion to the Apocalypse, nor the Apocalypse to the Epistle ; and the style is not pure Greek, but aliouuds in barbarisms and solecisms. Eusebius wavers in opinion (Ecclesiastical History 24. 39) as to Mliether it is, or is not, to be ranked among the undoubtedly canonical .Scriptures. His antipathy to the millennial doctrine would give an unconscious bias to his judgment on the Apocalypse. Cyril of Jerusalem (a. d. 386), Catechesisi. 35, 30, omits the Apocalypse in enumerating the New Testament Scriptures to be read privately as well as publicly. "Whatever is not read in the churches, that do not even read by thyself; the apostles and ancient bishops of the Church who transmitted them to us were far wiser than thou art." Hence, we see that, in hisday, the Apocalypse was not read in the churches. Yet in Catechesis 1. 4 he quotes ch. 2. 7, 17; and in Calechesis 1., 15. 13 he draws the prophetical statement from ch. 17. 11, that the king who is to humble the three kings (Daniel 7. 8,20) is the eighth Icing. In c. 15. and 27. he similarly quotes from ch. 12. 3, 4. Alford conjectures tliat Cyril had at some time changed his opinion, and that these references to the Apocalypse were slips of memory whereby he retained plnaseology which belonged to his former, not his subsequent views. The sixtieth canon (if genuine) of the Laodicean Council in the middle of the fourth century omits the Apocalypse from the canonical books. The Eastern Church in part doubted, the Western Church, after the fifth century, universally recognized, the Apocalypse. Cyril of Alexandria, De
AdoralioneliS, though implying the fact of some doubting its genuineness, himself undoubtedly accepts it as the work of St. John. Andreas of Csarea, in Cappadocia, recognized as genuine and canonical, and wrote the flrsfentire and connected commentary on, tlie Apocalypse. The sources of doubt seem to have been, (1.) the ant;igonisra of many to the millenniutn, which is set forth in it; (2.) its obscurity and symbolism having caused it not to be read in the churches, or to be taught to the young. But fhe most primitive tradition is unequivocal in its favour. In a word, the objective evidence is decidedly for it; the only arguments against it seem to have been subjective.
The personal notices of John in the Apocalypse occur ch. 1. 1, 4, 9; 22. 8. Moreover, the writer's addresses to the churches of Proconsular Asia (ch. 2. 1) accord with the concurrent tradition, that after John's return from his exile
In Patmos, at the death of Domitian, under Nerva, he resided for long, and died at last in f:phesus, in the time of Trajan (Eusebius, Ecclesiastical History S. 20, 23^. If the Apocalypse were not the inspired work of John, purporting as it does to be an address from their superior to the seven churches of Proconsular Asia, it would have assuredly been reject<'d in that region; whereas the earliest testimonies in those churches are all in its favour. One jierson alone waa entitled to use language of authority sucli as is addressed to the seven angels of the churches—namely, John, as the last surviving apostle and superintendent of all the churches. Also, it accords with John's manner to assert the accuracy of his testimony both at the beginning and end of his book (cf. ch. 1. 2, 3, and 22. 8, with John 1. 14; 21. 21; 1 John 1. 1, 2). Again, It accords with the view of the writer l)eing an inspired aposlle that he addresses the angels or presidents of the several churches in the tone of a superior addressing inferiors. Also, he commends tlie Church of Ephesus for trying and convicting " them which say they are apostles, and are not," by which hi? implies his own undoubted slaim to apostolic Inspiration (ch. 2. 2), as declaring in tlie seven epistles Christ's will revealed tlirough him.
As to the difference of style, as compared with the Gospel and Epistle, the difference of subject in part accounts for It, the visions of tlie seer, transported as lie was above the region of sense, appropriately taking a form of expression abrupt and uub >und by the grammatical la ws wliicli governed his writings of a calmer and more deli berate clmrac Ujr.
Inlroduetion. REVELATION. TntroJuction.
Moreover, as being a Galilean Hebrew, Tohii, in writing a Revelation akin to the Old Testament propliecies, naturally reverted to their IIel)raistic style. Ai-fORD notices, among the features of resembhmce bet ween tlie styles of tne Apocalypse and John's Gospel and Epistle, (1.) the cliaracteristic appellation of our Lord, peculiar to John exclusively, '•the Word of God" (ch. 19. 13; cf. John 1.1; 1 John 1. 1). (2.) the phrase, "he tliat overcometh" (ch. 2.7, 11, 17; 3.5, 12,21;
12. 11; 15. 2; 17. H; 21. 7 ; cf. John 16. 3.!; 1 Jolin 2. 13, 1-4; 4. 4; 5. 4, 5). (3.) The Greek term {alelhinos) for " true," as opposed to that which is shadox-iy and unreal (ch. 3. 7, 14; 6. 10; 15. 3; 16. 7; 19. 2. 9, 11 ; 21. 5; 22. 6). Tiiis term, found only onoe iu
St. Luke (Luke 16. 11), four times in St. Paul (1 Thessalonians 1. 9; Het)rews 8. 2; 9. 24 ; 10. 22), is lound nine times in St. John's Gospel (Jolin 1. 9; 4. 23, 37 ; 6. 32; 7. 28 ; 8. 16 ; 15. 1; 17. 3; 19. 35). lour times in John's First Epistle (I Joiin '2. S; 5.20), and leu times in Revelation (eh. 3. 7,14; 6. 10; 15. 3; 16.7; 19. '2, 9, 11; 21.5; 22. 6). (4.) The Grce?: diminutive for "Liimb" (arnion, lit., "\a\vilili\u") occurs twenty-nine times iu the Apocalypse, and the only other place where it occurs ia John 21. 15. In John s writings alone is Christ called ti.reci/i' " the Lamb " (John 1. 29, .16). In 1 Peter 1. 19, He is called "as a lamb without blemish," in allusion to Isaiah 53. 7. So the use of " witness," or " testimony " (ch. 1. 2, 9; 6. 9;
11. 7, &c. ; cf. John 1. 7, 8, 15, 19, 32; 1 John 1. 2; 4. 14; 5. 6-U). " Keep the word," or " commandments" (ch. H. 8, 10; 12.
17, lie; cf. John 8. 51, 55; 14. 15). The assertion of the same thing positively and negatively (ch. 2. '2, 6, 8, 13; 3. 8, 17, 18; cf. John 1. 3, 6, 7, 20; I Jolui 2. '27, 28). Cf. also 1 John 2. 20, 27 with oh. 3. 18, as to the spiritual anoinling. The seeming solecisms of style are attrilmtable to that inspired elevation which is above mere grammatical rules, and are designed to arrest the reader's attention by the peculiarity of the phrase, so as to pause and search into some deep truth lying beneath. The S'ivid earueslness of the inspired writer, handling a subject so transcending all others, raises him above all servile adherence to ordinary rules, so that at times he abruptly passes from one grammatical constrnctiou to another, as he graphically sets the thing described belbre the eye of the reader. This is not due to ignorance of grammar, for he "has displayed a knowledge of grammatical rules in other much more difficult constructions." [WiM-at.J The connection 01 l/iouglU is move ailended to than mere grammatical connection. Another consideration to be taken into account ;s, that two-tilths ol the whole being the recorded language of others, he moulds his stylo accordingly. CI. Tregisiles' Intruduclion to licveUUion from Heathen Aulltorities. TREGK1.LKS well says [^'ew Testament IliUoric Jivideiice), " There is no book of the New Testament for which we h.n ve such clear, ample, and numerous testimcuiies in the second century as we have in favour of the Apocalypse. The inoriclosely the witnesses were connected with the apostle John (as was the case with Irenieus), the more explicit is their testimony. That doubts should prevail in after ages must have originated either in ignorance of the earlier testimony, or cl.se from some supposed intuition of what an ajjostle ought to have written. The objections on the ground of internal style can weigh not hing against the actual evidence. It is in vain to argue, a priori, that .St. John could not have V/ritten this book, when we have the evidence of several competent witnesses that ho did write it."
KeI.ATION Olf THE APOCALYPSE TO TUB KlvST OF THE CANON.—GREGORY NYSSEN, tOIU. 3, p. 601, Calls ReveUltlOU "the last book of grace. It completes the volume of inspiration, so that we are to look for no further revelation till Christ Himself shall come. Appropriately the last book completing the canon was written by John, the last survivor of the apostles. The Jvew Testaiueut is composed of the historical hooks, the Gospels and Acts, the doctrinal
Epistles, anil t lie one prophetical book, Uevelation. The .same apostle wrote the last of the Gospels, and probably the last of the Epislles, and the only prophetical book of the New Testament. All the books of the New Testament had been written, anil were read iu the Church assemblies, some years before John's death. His life was providentially prolonged tiiat he might give the final attestation to Scripture. About the year 100 A. D., the bishops of Asia (the augels of the seven churches) came to John at Ephksus, bringing him copies of the three Gospels, Matthew, Mark, and Luke, and desired of him a statement of his apostolical judgment concerning them ; wliereupon he pronounced them aulbenlic, gi nui'ue, and inspired, aiul at their recjuest added his own Gospel to comjilete the fourfold aspect of the Gospel of Clii ist (cf. MuKATOiti's Cannii ; lOu.srcni US 3. 24 ; jElioMK, Proveinium in Mattluvum ; VCTOKI^•us on the Apocalijiixe ; THKonoKET, Mupmeslia). A Greek divine, fjuoted in Allatius, calls Uevelation "the seal of the whole
Kible." The canon would he incoinpletii without Uevelation. Scripture is a complete whole, its component books, written in a period ranging over 150U years, being mutually connected. Unity of aim and spirit pervades the entire, so that the end is the nece.s.sary sequence of the niitldle, and the middle of the beginning. Genesis presents before us man and his bride in innocence and blessedness, followed by man's fall through Satan's subtlety, and muii's conseqiient misery, his exclusion from Paradise aiul its tree ot life and delightful rivers. Uevelation presents. In reverse order, man llrst liable to sin and death, but afterwards made conqueror through the blood of the Lamb; the first Adam and Kve, represented by the second Adam, Christ, and I he t;hurch. His spotless bride, in Paradise, with free access to the I l ee of lile and the crystal water of lite that tlows from the throne of God. As Genesis foretold the bruising of'the seipenl's Ili ad by the woman's seed, so Revelation declares the final accomplishment of that prediction (Chs. 19., 20,. Pi.ACK AND Time ot-' Writing.—The best authorities among I lie Fathers state that John was exiled under Domttlai\ (Irena;iis, 5. 30; Clement of Alex anuria ; Kusehiuh, Kcclasiastical History 3. 20). VtcTORiNUs says that he had to labour in tlie mines of Patmos. At Domitian's death, 95 A. l)., he ri lurned to Epliesus under the Emperor Nerva. Probably it was immediately after his return that he wrote, under Divine Inspiration, the account of the visions vonchsaled to him in Patmos (ch. 1. 2, 9). However, ch. 10. 4 seems to imply that ho wrote tho visions immediately niter seeing them. Patmos is one of the Sponides. lis ('Ircn inference is al)out thirty miles. "It was lilting that when loi hldden to go beyond certain bounds of the earth's lands, he was permitt<'d to penetrate the secrets of heaven."
[liEDE, ICxphin. Apiic<i/i/i>.ie on ch. 1.] The folh Avlng aiguments favour an earlier dale, eiz., under Nero: (I.) Eu.sebius
lieitnyi licul Dcinonnlrations) unites in the same sentence John's hanisluncnl with the stoning of James and tho belieadiug of Paul, which were under Nero. (2.) Clemen.s Alexandrin Uti' story of the robber reclaimed by John, after lie hiid puisued, and with dilllculty overtaken him, accords better with John then being a younger man than uiuler Uoinltlan, when he was 100 years old. AliETiiAS, iu the sixth century, applies tho sixth seal to tho destriictlon of Je rusalem (70 a. n.), adding that the Apocalypse was written before that event. So the Si/ridc vc7:iion stales he was banished by Nero the (Jii'sar. Laodicea was overthrown by an earlluiuake 60 a. i>., but was Immediately rebuilt, so that Its being calh'd " rich and Increased with goods " Is not 1 iicompat Ibh with this book having been written under the Neronlau persi'cutlon (61 A. i).). Hut the possible allusions to it in Hi?brews 10.37; cf. ch.. 1.4,8; 4.8; 22. 12; Hehrewg
11. 10; cf. ';h. 21. 11; Hebiews 1'2. 22, 23 ; cf. ch. 14.1; Hebrews 8. 1, 2 ; cf. ch. 11. 14) ; 15.5; 21.3; Hebrews 4. 12; cf. ch. 1, 16; 2. 12, 16; 111. 13, 15; Hebrews 4. 9; cf. ch. 20; also 1 Peter 1. 7, 13; 4. 13, with ch. 1. 1 ; 1 Peter 2. 9, with ch. r,. 10; 2Tlm-
Olliy 4. 8, Willi ch. '2. 26, '27; 3. 21 : 11. 18; Ephesians 6. 12, with ch. 12. 7-12; Pliillpiiians I. 'i, with cli. 3. 5; 13. 8, IT. 8; SO.
Inlrocluciion. REVELATION. Introduction,
12, l.j; Colossians 1. 18, wilh ch. 1. 5; 1 Corinthians 15. 52, with ch. 10. 7; 11. 15-18, make a date before tlie ciestructioii of Laoilicea possible. Cerinthus is stated to have died before Jolin : as then he borrowed much in Iiis Pseudo-Apocalypse from Jolin's, it is liliely the latter was at an earlier date tlian Domitian's reign. See TiiLocii's InlroducCion Co Aj'ocoli/pse. Bui the Pauline benediction (cli. 1. 4) implies it was written after Paul's death under Nero. To What Readers Addressed.—The inscription states that it is addressed to tlie seven churches of Asia, f. e., Proconsular Asia. St. .Tohn's reason for fixing on the number seven (for there were more than seven churches in the region meant by "Asia," for instance. Magnesia and Tralles) was doubtless because seven is the sacred number implying totality and universality : so it is implied that John, through tlie medium of the seven churches, addresses in the .Spirit the Church of all places and ages. The Church in its various states of spiritual life or deadness, in all ages and places, is represented by the seven churches, and is addressed witli words of consolation or warning aeconlingly. Smyrna and Philadelphia alone of the seven are honoured with unmixed praise, as faithful in tribulation and ricli in good works. Heresies of a decided kind had by this time arisen in the churclies of Asia, and the love of many had waxed cold, whilst others had advanced to greater zeal, and one had sealed his testimony w ith his blooil.
OB.IECT.—It begins with admonitory addresses to the seven churches from tlie Divine Son of man, whom John saw
In vision, after a brief introduction whicli sets forth the main subject of the book, iiz., to "show unto Plis servants tilings which must shortly come to pass" (clis. 1.-3). From ch. 4. to the end is mainly propliecy, with praclical exhortations and ('onsolations, however, interspersed, similar to those addressed to the seven ohurclies (the representatives of the universal Church of every age), and so connecting the body of tlie book with its beginning, which tlierefore forms its appropriate introduction.
Three scliools of interpreters exist: (I.) The Preterists, who hold that almost tlie whole has been fulfilled. (2.) The Historical Interpreters, who hold tliat it comprises the history of the Church from St. .Jolm's time to the end of tlie world, the seals being c/iro)io?()f/imWy succeeded by tlie trumpets, and tlie trumpets by tlie vials. (3.) The Futurists, who consider almost the whole as yet future, and to be fulfilled immediately before Christ's second coming. The first tlieory was not held by any of the earliest Fathers, and is only held now by Rationalists, who limit John's vision to things within his own horizon. Pagan Rome's persecutions of Christians, and its consequeutlj' anticipated destruction. The Futurist school is open to this great objection : It would leave the Cliurcli of Christ unprovided with prophetical guidance or support under lier tiery trials for 1700 or 1800 years. Now God has said, " Surely He will do notliing, but He revealetli His secrets unio His servants the prophets." The Jews had a succession of prophets who guided them with the light of prophecy : wliat their prophets were to them, that the apocalyptic Soriplures have been, and are, to us.
Alfoud, following Isaac Wiiliams, draws attention to the parallel connection between tlie Apocalypse and Christ's discourse on the Mount of Olives, recorded in Matthew 24. The seals plainly bring us down to tlie second coming of Christ, just as the trumpets also do (cf. cli. B. 12-17; 8. 1, &c. ; 11. 15), and as the vials also do (ch. 16. 17): all three run parallel, and end in the same iioint. Certain "catchwords" (as Wordsworth calls tliem) connect the three series of symbols together. They do not succeed one to the otlier in historical and chronological sequence, but move side by side, the-subsequent series filling up in detail the same picture whieli the preceding series had drawu In outline. So Victokinxjs (on ch. 7. 2), the earliest commentator on the Apocalypse, says, "The order of the things said is not to be regarded, since often the Holy Spirit, when He has run to tlie end of the last time, again returns to llie same times, and supplies what He has less fully expressed." And Primasius (.Ad Apoealypsiii in fine), " In the trumpets he gives a description by a pleasing repetition, as is his custom."
At the very beginning, St. Jolin hastens, by anticipation (as was the tendency of all the prophets), to the grand consummation. Ch. 1. 7, " Beliold, He cometh witli clouds," &c.; d. 8, 17, "I am the beginning and the ending—the first and the last." So the seven epistles e.xhibit the same anticipation of the end. Ch. 3. 12, "Him that overcometh, I will write upon Him tlie name of my God, and the name of tlie city of my God, wliicli is new Jerusalem, which Cometh down out of heaven:" cf. at the close, ch. 21. 2. So also ch. 2. 28, "I will give him the morning star:" cf. at the close, 22. 16, " I am the bright and morning star."
Again, the eurtliqwike that ensues on the opening of the sixth seal is one of the catchwords, i. e., a link connecting chronologically this sixth seal with the sixth trumpet (ch. 9. 13; 11. 13): cf. also the seventli vial, ch. 16. 17, 18. The concomitants of the opening of the sixth seal, it is plain, in no full and exliaustive sense apply to any event, save the terrors which shall overwhelm tlie ungodly just before the coming of the Judge.
Again, the beast out of the bottomless pit, between the sixth and seventh trumpets, connects this series with the section, chs. 1'2., 13., 14., concerning the Church and her adversaries. Again, the sealing of the 144,000 under the sixtli seal connects this seal with the section, ohs. 12.-14. Again, the loosing of the four winds by the four angels standing on the four corners of tlie earth, under the sixth seal, answers to the loosing of the /our angels at the Euphrates, under the sixth trumpet.
Moreover, links occur in the Apocalypse connecting it with the Old Testament. For instance, the "mouth speaking great things," connects the beast that blasphemes ayainst God, and makes war against tlie saints, witli the Utile horn, or at last king, who, arising after tlie ten kings, shall speak against the Most High, and wear o%it the saints ; also, cf. the "forty-two months" (ch.l3. 5), or "a thoi Jsand two hundred and threescore days" (ch.l2. 6), with the " time, times, und the dividing of time," of Daniel 7. 25. " Moreover, tlio "forty-two months," ch. 11. 2, answering to ch. 12. 6 and
13. 5, link together the period under the sixth trumpet to the section, chs. 12., 13., 14. AUBEKLEN observes, "The history of salvation is mysteriously governed by holy numbers. They are tlie scafll'old* Ing of the org.anic edifice. Tliey are not merely outward indications of time, but indication.s of nature and essence. Not only nature, but history, is based in numbers. Scripture and antiquity put numbers as tlie fundamental forms of tilings, where we put ideas." As number is the regulator of the relations and proportions of the natural world, so does it enter most frequently Into the revelations of the Apocalypse, wliich sets forth the harmonies of the supernatural, the immediately Divine. Thus the most supernatural revelation leads us the farthest into the natural, as was to be expected, seeing the God of nature and of revelation is one. Seven is the number for perfection (cf. ch. 1. 4; i. 5, the seven Spirits before the throne; also, ch. 5. 6, the Lamb's seven horns and seven eyes). Thus the seven churches represent the Church catholic in its totality. The seven seals—trumpets—vials, are severally a complete series each In Itself, fulfilling perfectly the Divine course of judgments. Three and a half Implies a number opposed to the Divine (seven), but broken in itself, and which. In the moment of its highest triumph, Is overwhelmed by judgment and John Wrilelh his Revelation REVELATION I. to the Seven Churches of Asia, utter ruin. Four is tlie number of tlie worliTs extension ; seven is the number of God's revelation in the woild. In the /our beasts of Daniel tliere is a recognition of some power above them, at the same time that tliere is a mimicry of tlie four cherubs of Ezekiel, the heuvenljsymbols of all creation in its due subjection to God (ch. -1. 6-8). So the four corners of the earth, the four winds, the four angels loosed from the Euphrates, and Jerusalem lying "foursquare," represent world-wide extension. The sevenfoldness of the Spirits on the part of God corresponds with the fourfold cherubim on tlie part of the created. John, seeing more deeply into the essentially God-opposed character of the world, presents to us, not the four beasts of Daniel, but the seven heads of the beast, whereby it arrogates to Itself the sevenU)\d perfection of flie Spirits of God; at tlie same time that, with characteristic self-contradiction, it has ten liorns, the number peculiar to the world-power. Its unjust usurpation of the sacred number seven is marked by the addition of an eighth to the seven heads, anil also bj' tlie beast's own number, 6(56, which in units, tens, and liuudreds, verges upon, but falls short of, seven. Tlie judgments on the world are complete in six: after the sixtli seal and the sixtli trumpet, there is a pause. When seven comes, there comes " the kingdom of our Lord and His Clirist." Six is the number of tlie world given to Judgment, Moreover, six is half of twelve, as three and a half is the lialf of seven. Twelve is the number of the Churcli : cf. the tivelve tribes of Israel, the twelve stars on the woman's head (ch.
12. 1), the twelve gates of new Jerusalem. Six thus symbolizes the world broken, and without solid foundation. Twice twelve is the number of the heavenly elders; twelve times twelve thousand the number of the sealed elect: the tree of life yields twelve manner of fruits. ' Doubtless, besides this symbolic force, there is a special chronological meaning in tlie numbers; but as yet, though a commanded subject of investigation, they have received no solution which we can be sure is tlie true one. Thej-are intended tostimulate reverent inquiry, not to gratify idle speculative curiosity; and when the eventsllall have been fulfilled, they will show tlie Divine wisdom of God, who ordered all things in minutely harmonious relations, and left neither the times nor tlie ways to hap-hazard.
The arguments for the year-day theory are as follows: Daniel 9. 21, "Seventy weeks are determined upon," where the Hebrew may be seventy sevens; but Mede observes, the Hebrew word means always seven of days, and never .seven of years (Leviticus 12. 5; Deuteronomy 16. 9, 10, 16). Again, the number of years' wandering of tlie Isx'aelites was made to correspond to the number of days in which the spies searched the land, viz., forty : cf. " each day for a year," Numbers 11. 33, 34. So in Ezekiel 4. 5, 6, " 1 have laid upon thee the years of their iniquity, according to the number of the days, three hundred and ninety days . . . forty days : I have appointed thee each day .for a year." St. John, in Revelation itself, uses days\n a sense which can hardly be literal. Ch. 2. 10, " Ye shall have tribulation ten days." tlie persecution of ten years recorded by Eusebius seems to correspond to it. In the year-day theory there is still quite enough of obscurity to exercise the patience and probation of faitli, for we cannot say precisely tchen the 1200 years beyin; so that this theory is quite compatible with Christ's words, "Of tliat day and hour knoweth no man," &c. However, it
Is a difficulty in this theory that " a tliousand years," in cli. 20. 6, 7, can hardly mean 1000 by 360 days, t. e., 360,000 years. The tirst resurrection there must be literal, even as i". 5 must be taken literally, "the rest of the dead lived not again nntil the thousand years were finished." To interpret the former spiritually would entail the need of interpreting the latter so, wliich would be most improbable; for it would imply that the rest of the (spiritually) dead lived not spiritually until the end of the thousand years, and then that they did come spiritually to life. 1 Corinthians 15. 23, "they that are Christ's at His coming," contlrms tlie literal view. time of the end, St. John, now that the time is at hand {v. 3), is directed to reveal, of Jesns Cl»rlst—coming/ro?« Him. Jesus Christ, not John the writer, is the Author of the Apocalypse. Christ taught many things before His departure; but those which were unsuitable for announcement at that time He brought togetlier into the Apocalypse. [Bkngel.] Cf. His promise, John 15. h), "AH things that 1 have heard of my Father, I have made known unto you;" also, John 16. 13, "The Spirit of truth
CHAPTER I.
Ver. 1-20. Title: Soukce and Object of this Revelation : Blkssing on the Reader and Keeper of it, AS THE Time is Near: Insoiiption to the Seven Churches: Apostolic Greeting: Kky-notk, "Behold He Cometh" (cf. at the close, ch. 22. 20, "Surely I come quickly"): Introductory Vision of the Son of Man IN Glory, amidst the Seven Candlesticks, with Seven Stah.s in His Right Hand. 1. Revelnllon—An apocalypse or unveiling of those things which had been veiled. A manifesto of the kingdom of Christ. Tlie travelling niiiiuial of the (Jliurch for the Gentile Chrisivill show you things to come." The Gospels and Acts are the books, respectively, of His tlrst advent, in the flesh, and in the Spirit; the Epistles are the inspired comment on them. The Apocalypse is the book of His second advent and the events preliminary to It. wlilch God gave unto liliii—The Eatlier reveals Himself and His will in, and by. His Son. to show—The word recurs ch. 22.6: so entirely have the parts of Revelation reference to one another. It is its peculiar excellence that it comprises in a perfect compendium future things, and these widely dilt'ening: things close at hand, lar oil" and between the two; great and little; destroying iiiid saving; repeated from okl prophecies and new ; long and short, and these interwoven with one another, opposed and mutually agreeing ; mutually involving and evolving ont> another ; so that in no book more than In t his would tho addition, or talilng away, of a single word or clause (cli,^tian times. Not a detailed history of the future, but a representation of the great epochs and chief powers in developing the kingdom of God in relation to the world. The Cliurcli-/i/.vto) ic«Z view goes counter to the great |)rinclple, that Scrijiture Interprets itself. Revelation Is to teach us to understand the times, not the times to Interpret to us the Apocalypse, although it Is in the nature of the case that a reflex InlluentH; Is exerted here and is understood by the prudent. [Auberle.n.] The book Is In a series of jiaiallel groups, not in chronological succession. Still there is an organic historical development of the kingdom of God. In this book all tlie other books of the Bible end and meet: in it Is the consummation of all previous prophecy. Daniel foretells as to Christ and the Roman destruction of Jerusalem, and tlie Inst Antichrist. But Jolin's Revelation (Ills up the inlc Minecllate period, and ilescril Kis the mi Uemiiiini iiiid final slate beyond Antichrist. Daniel, as a godly stalcsman, views the history of God's people in relation to tlic four world-kingdoms. .lohn, as an apostle, views histor.v from the C/iri.i-
22.' 18, 10), have the effect of marring the sense of the context and the comparison of passages togetlier. (Benokl.J liU wrvniitx—not merely to "His servant John," but to all His servants (cf. ch. 22. 3). sluorlly— (.'rccA-, "_speedil.v;" lit., "Ill," or "with s])eed." Cf, "The time is at hand," v. 8; ch. 22. 6, "shortly;" 7, "Behold I coma quickly." Not that the things prophesied were according to man's computation near; but this word "shortly" Implies a corrective of our estimate of worldly event* and periods. Though a " thousand yeare" (ch. '20.) at li.ast tiati Churcli, aspi c't. The term Apocalypse Is applied to no Old Te.'-tanient book. Daniel is Ihc nearest approach to 11; but what Daniel was told to seal and shut up till the 650
John Writeth his Revelation REVELATION I. to the Seven Churchea of Asm. are Included, the time Is de clared to be at hand. Luke 18. sular, governed by a Roman proconsul: consisting of Phrygia, Mysia, Caria, and Lydia: the kingdom which Attains III. had bequeathed to Rome. Grace . . . peacn —Paul's apostolical greeting. In his Pastoral Epistles he inserts " mercy" in addition : so 2 John 3. him which is . . . wag ... Is to come—A periphrasis for the incommunicable name Jehovah, the self-existing One, unchangeable. In Ctreek the Indeclinability of the designation here implies His unchangeableness. Perhaps the reason why " He which is to come" is used, instead of " He that shall be," Is because the grand theme of Revelation is the Lord's coming {v. 7). Still it is the Father as distinguished from "Jesus Christ" {v. 5) who is here meant. But so one are the Father and Son, that the designation "which is to come," more immediately applicable to Christ, is used here of the Father, tlie seven Spirits wliicli are before his throne—The oldest MSS. omit " are." before— " in the presence of." The Holy Spirit in His sevenfold (i. e., perfect, complete, and universal) energy. Corresponding to "the seven churches." One in His own essence, manifold in His gracious influences. The seven eyes resting on the stone laid by Jehovah (ch. 5. 6). Four is the number of the creature world
8, "speedily." The Israelite Church hastened eagerly to the predicted end, whicli premature eagerness prophecy restrains (cf. Daniel 9). Tlie Gentile Church needs to be reminded of the transitoriness of the world, which it is apt to make its home, and the nearness of Christ's advent. On the one hand Revelation saith, " the time is at hand ;" on the other, the succession of seals, &c., sliow that many intermediate events must first elapse. Ue sent —Jesus Christ sent, by l»ts angel—joined with "sent." The angel does not come forward to "signify" things to John until ch. 17. 1; 19. 9, 10. Previously to that St. John receives information from others. Jesus Christ opens the Revelation, r. 10, 11; ch. 4. 1 ; in ch. 6. 1 one of the four living creatures acts as his informant; in ch.
7. 13, one of the elders; in ch. 10. 8, 9, the Lord and His angel who stood on the sea and earth. Only at the end (ch. 17. 1) does the one angel stand by Him (cf. Daniel
8. 16; 9. 21; Zecliariah 1. 19). a. bare record of—" testified the word of God" in this book. Where we should say "testifies," the ancients in epistolary communications use the past tense. The word of God constitutes his testimony; v. 3, "the words of this prophecy." tlie testimony of Jesus—" the Spirit of prophecy" (ch. 19. 10). and of all things that—Tlie oldest MSS. omit "and." Translnle, "Whatsoever things lie saw," in apposition with "the word of God and the testimony of Jesus Christ." 3. lie that readeth, and they that hear—wiz., the public reader in Church assemblies, and liis hearers. In the first instance, he by whom John sent the book from Patnios to the seven churches, read it publicly: a usage most .scriptural and profitable. A special blessing attends him who 7-eads or hears the apocalyptic "prophecy" with a view to keeping the things therein (as there is but one article to " tliey that hear and keep those things," not two classes, but only one is meant: " they who not only hear, but also keep those things," Romans 2. 13); even though he find not the key to its interpretation, he finds a stimulus to faith, hope, and patient waiting for Christ. K'ote, the term "prophecy" has relation to the human medium or prophet inspired, here John : " Revelation" to the Divine Being who reveals His will, here Jesus Christ. God gave the revelation to Jesus: He by His angel revealed it to John, who was to make it known to the Church. 4. John-the apostle. For none but he (supposing the writer an honest man) would thus sign Himself nakedly without addition. As sole survivor and representative of the apostles and eye-witnesses of the Lord, he needed no designation save his name, to be recognized by his readers, seven churches— not that there were not more churches in that region, but the number leven is fixed on as representing totality. These seven represent the universal Church of all times and places. See Tkench's (Epistles to Seven Chvrches) interesting Note, ch.
(cf. the fourfold cherubim); seven the number of God's revelation in the world. 5. tlie faitlifnl witness—of the truth concerning Himself and His mission as Prophet, Priest, and King Saviour. "He was the faithful witness, because all things that He heard of the Father he faithfully made known to His disciples. Also, because He taught the way of God in truth, and cared not for man, nor regarded the persons of men. Also, because the truth which He taught in words He confirmed by miracles. Also, because the testimony to Himself on the part of the Father He denied not even in death. Lastly, because He will give true testimony of the works of good and bad at the day of judgment." [Richard of St. Victor in Trench.] The nominative in Greek standing in apposition to the genitive, "Jesus Christ," gives majestic prominence to "the faithful witness." the tlrst-begotten of the dead—(Colossians I. 18.) Lazarus rose to die again. Christ rose to die no more. The image is not as if the grave was the womb of His resurrection-birth [Alford]; but as Acts 13. 33; Romans 1. 4, treat Christ's resurrection as the epoch and event which fulfilled the Scripture, Psalm 2. 7, "This day (at the resurrection) have I begotten Thee." It was then that His Divine Sonship as the Godman was manifested and openly attested by the Fattier. So our resurrection and our manifested sonship, or generation, are connected. Hence " regeneration" is used of the resurrection-state at the restitution of all things (Matthew 19. 28). tlie Prince—or Ruler. The kingship of the world which the Tempter offered to Jesus on condition of doing homage to him, and so shunning the cross, He has obtained by the cross. "The kings of the earth" conspired against the Lord's Anointed (Psalm 2.2): these He shall break in pieces (Psalm 2. 9). Those who are wise in time and kiss the Son shall bring their glory unto Him at His manifestation as King of kings, after He has destroyed His foes. Unto Him that loved ns—The oldest MSS. read the present, "... loveth us." It is His evercontinuing character, He loveth us, and ever shall love us.
1. 20, on the number seven. It is the covenant number, the sign of God's covenant relation to mankind, and especially to the Church. Thus, the «ei>e«<7i day, sabbath. Genesis 2.3; Ezeklel 20.12. Circumcision, the sign of the covenant, after seven days (Genesis 17. 12). Sacrifices, Numbers 23. 1, 11, 29 ; 2 Chronicles 29. 21. Cf. also God's acts typical of His covenant, Joshua 6. 4, 15, 16; 2 Kings 5.
His love rests evermore on His people, washed us—The two oldest MSS. read, " freed (iooed as from a bond) us:"' so Andreas and Prlmasius. One very old MS., Vulgate, and Coptic read as English Veision, perhaps drawn from ch. 7.14. "Loosed us in (virtue of) His blood," beint; the harder reading to understand, is less likely to havo come from the transcribers. The reference is thus to Greek lulron, the ransom paid for our release (Matthew 20.28). In favour of English Version reading is the usage whereby the priests, before putting on the holy garments and ministering, washed themselves: so spiritually believers, as priests unto God, must first be washed in Christ's blood from every slain before they can serve God aright now, or hertafter minister as dispensers of blessing to the subject nations in the millennial kingdom, or minister before God In heaven, 6. And liatli—rather iia Greek, "And (He) hath." mad* 551
10. Tlie feasts ordered by sevens of time, Deuteronomy 1.5.
1; 16.9,13,15. It is a combination of three, the Divine number (thus the Trinity: the thrice Holy, Isaiah 6.3; the blessing. Numbers 6. 21-20), and four the number of the organized world In its extension (thus the four elements, the four seasons, the four winds, the four corners or quarters of the earth, the four living creatures, emblems of redeemed creaturely life, ch. 4. 6; Ezekiel 1. 5, 6, with /ojtr faces and /our wings each ; the /oi/r beasts, and four metals, representing the four world-empires, Daniel
2. 32, 33; 7. 3; the /our-slded Gospel designed for all quarters of the world; the sheet tied at four corners. Acts 10.
11; the /our horns, the sum of the world's forces against the Church, Zechariah 1. 18). In the Apocalypse, where Ood's covenant with His Church comes to its consummation, appropriately the number seven recurs still more ftequently than elsewhere in Scripture. Aala—Procon-
Tltc Cuiimiij of Clirisl with Cluuds. REVELATION I. John in the Spirit on the LorcPs J)ctj. us Kings—The oldest MSS. read, "a kingdom." One oldt'st M.S. rc-ads tlie dative, "lor us." Another reads "us," aecusiiti ve : so Vulyate, Syriac, Coptic, and Anbook presenting to us man and God reconciled in Paradise, as the first book presented man at the lieginnlng innocent and in God's favour in Paiadise. Accomplisliinu finally what I begin. Always the same; before the dragon, the beast, false prophet, and all foes. An anticipatory consolation to the saints under tlie coming trials of the Church. tUe Lord—The oldest MSS. read " tli« Lord God." Almighty—Hebrew, Shaddtti, and Jehovah Sabaoth, i. e., of hosts; commanding all the hosts or powers in heaven and earth, so able to overcome all His Church's foes. It occiirs often in Revelation, but nowhere else in NewTeslament save2 Corinthians 0. 18,aquotation from Isaiah. 9. I Jolin—So"I Daijiel" (Daniel 7.2S; 9. 2; 10.21. One of the many features of resemblance between the Old Testament and the New Testament apocalyptic seers. No other Scripture writer uses the phrase, also—as well as being an apostle. The oldest MSS. omit "also." In his Gospel and Epistles he makes no mention of his name, though describing himself as "the disciple whom Jesus loved." Here, with similar liumilily, though naming himself, he does not mention his apost Uship. companion Greek, " fellow-partaker in the tribulation." Tribulation is the necessary precursor of "the kingdom," tlierefore the is prefixed. Tliis must be borne with " patient endurance." Tlie oldest MSS. omit "in the" before "kingdom." All three are inseparable: the trihulnlion, kingdom and endurance, patience translate, "endurance." "Persevering, enduring continuance" (Acts U. 22); "(he queen of the graces (virtues)." [Chrysostom.] of—The oldest MSS. read " in Jesus," or "Jesus Christ." It is IN Him that believers have the right to the kingdom, and the spiritual strength to enable them to endure patiently for dre<is. Tliis seems preferable, "He made us (to be) a kiiigdoiu." So Exoilus 19. 6, "a kingdom of priests:"
1 Peter 2. 9, "a royal priesthood." The saints shall constuuie peculiarly a kingdom God, and shall themselves be kiiujs (ch. 5. lOj. They shall share His KingPriest throne in the millennial kingdom. The emphasis thus fall.-; mcire on the kingdom than on priests: whereas in Engtish Version reading it is equally distributed between both. Tliis book lays prominent stress on the saints' kingdom. They are kings beea.use they are priests: the priesliiood is the continuous ground and legiluiiizatiou of their kingship; they are kings in relaliou to man, priests in relation to God, serving Him day and night in ilis temple (ch. 7.1.5; 5. lOj. The priest-kings sliall rule, not in an external mechanical manner, but simply in virtue of what they are, b.v the power ol attraction and conviction overcoming tlie heart. [AuiitKLEX.J priesLs—who have pre-eminently the privilege of near acce.ss to the king. David's sons were priests (Hebrew), 'i Samuel 8. IS. The distinction of priests and people, nearer and more remote from God, shall cease; all shall have nearest access to Him. All persons and things shall be holy to the Lord. God and liis t'aUier— There is but one article to both in the Greek, therefore it means, " Utilo Him who is at once God and His Father." glory and dominion— GV-eeA, "the glory and tlie inig/tt." Tile iuller thretlold doxology occurs, ch. 4. 9, 11; fourlold, ch. 5. IS; Jude 25; sevenfold, ch. 7. 12; 1 (Jiiroiiicles 29. 11. Doxology occupies the prominent place above, which prayer does helow. If we thouglitof Gild's glory lirsl (as in thr Lord's Prayer), and gave tlie secondary place to our it. was Greek, "came to be. ' In . . . Patmos— now Patmo or Palniosa. See Introduction on tliis island, and John's exile to it under Domitian, from which he was released under Nerva. Restricted to a small spot on earth, he is permitted to penetrate the wide realms of heaven and its secrets. Thus Joliii drank of Christ's cup, and was baptized with His baptism (Matthew 20.22). for— Greek, " for the sake of," "on account of;" so, "because of lieeils, we sliould please God and gain our petitions better tllan we do. for ever and ever Greek, " mito tile ages.'' 9. %vitii clouds— 6')'<;(;/c, "/Ac clouds," viz., of lieaven. "A cloud received Him out of their sight" at His asci iisiou (Acs 1.9). His ascension corresponds to tlie manner of His coining again (Acts 1. II). CU)Uds are the symbols of ll;e word of God and . . . testimony." Two oldest MSS. omit the second "for," thus "the Word of God" and "testimony of Jesus' are the more closely joined. Two oldest MSS. omit "Christ." The Apocalypse has been always appreciated most by tiie Churcli in adversity. Thus the Asiatic Chureli from tlie flourishing times of Constantine less estimated it. The African Church being more exposed to tliecross always made much of it. [HknGEL.] 10. 1 wsi — Greek, " I cnnie to be;" "I became," in tlic Spirit— in a state of ecstasy ; the outer world being shut out, and the inner and higher life or spirit being taken lull possession of by God's Spirit, so tliat an immediate connection with tile invisible world is established. Whilst the prophet "speaks" in the Spirit, tlH; apocalyptic seer i.v in the Spirit in his whole person. The spirit only tvro'h to sinners, every eye—His coming shall therefore be a personal, visible ai)pearing. shall sec—It is because they do not now see Him, tliey will not believe. Contrast
Joliii 21). '^9. tliey (f/.vo— they in. particular ; " whosoever." Primaiiiy, at Ilis pie-millennial advent the Jews, wiio Khali "look upon Him whom they have pierced,'' and mourn in repentance, and say, "Blessed is lie lliat cometh in the name of the Ijord." Secondarily, and hevv chicjty, at the general judgment nil the ungodly, not only those who actually pierced Him, but those who did so by tlieir sins, sliall lo(jk with trembling upon Him. St. Jolin is the oHl.y one of the I'Jvungelists wln) records the piercing of C'luisi's side. X"'s allusion idc'iitilies liini as the autlmriif the Apocalypse. The reality of Christ's luiiuHnIty and Ilis death is proved by His liaving been ^i/erced (tliat which connects us with God and the in visible world) atid the Kia/er and blood from His side Were the antitype to the Leviiical waters of cleansing and blood olleriiigs. all kln<lreds . . . sJiall wall—all the uneon verti <l at the geneial Jiidgnnnt; and especially at His pre-millelinial advent, till Anticliristlaii confederacy (Zecliariah 12. :>-(!, is active, or rather recipient, In the apocalyptic state. Willi Ciirist tliis being "in the Spirit" was not the exception, but His continual state, on the liord's day Though forcibly delaiiied from Church communion with tlie brethren in the sanctuary on the Lord's day, the weekly conimeniorntioii of the resurreciloii, John was holding spiritual comni nil ion with them. This Is tlie earli-
9; 11. 11; Matthew 21. :\0). Greek, "all the trihcs of the land," or "the earth." See the limitation to "all," ch. lA.K Kvcn tlie godly whilst rejoicing in Ills love shall est nient inn ol //ic /(;/«" I lie Lord's day." ilut tlicconsefeel iHriilh ntial .sorrow at their sins, which sliall all be maiiirested at the general Judgment. bceaiise tif— Oreek, "<tt," or "in regard to Him." liven so, Aiiieii — Ood's »eal of His own word; to which corresjionds the believer's prayer, ch. 22. 20. The "even so " is Oreek, "Amen" is Hebrew. To both Oi'ntlles and .lews His iiidiiiises and tlireals are unchangeable. 8. Greek, "I am tlie AI|iha and llic Omega." 'J'lu: llist ami hist eiatioii of the day to worship, almsgiving, and the Lord's .Supper, is implied Acts '20. 7 ; 1 Corinthians Hi. 2; cf. John
20. 19-21). The name corresiionds to "the Lord's Supper,"
1 Oirlntlitaiis U. '20. 1(;natius seems to allude to "the Lord's day"(a(< Magnrs. 9), and li!KN.*'.ua in t he Quawt. ad
OrWiof/. ll.')(in Ju.STiN .MAurvit). Justin M .\ irrv it, .IpoUtffy,
2. 9,s, A<'., " On Sunday we all hold our Joint meeting; lor llie first day Is that on wliicli God, having removed darkness and chaos, made tlie world, and Jissiis Christ our Sa viour ro.se from tlie dead. On the day. before Saturday they crucllled Him; and on the day after Sat urdiiy, wli Utli letters ol tlie alphabet. God In Christ comiirlses all that goes jjetweeii, as well as the first ami last, tlie beginning and (lie e>i<ling—Onilltod In llie oldest M.SS., thoegli found In I'lilgtit.e and Coptic. Tra nscrllx'is |iriil)-
Is Sunday, having appeal ed to II is apostles and disciplen. He tauglit these things." I'o tlio Lord's day I'l.iSY doubtless refers (/&. 97, U. 10), " The Christians on -.x fixed ttbly iiiHi rted the clause from ch.21.C. In Clirisl, (ieiu sis, the Aljilia of th«! Old Testament, ami Revelation, I hit Omega of the New Testamout, meet togeth<;r: tlie last 652
Christ the Alpha and Omega. REVELATION I. His Glorious rower and Majeitu day before dawn meet and sing a hymn to Christ as GoU," &c TERTULlilAN, De Coron. 3, "On the Lord's day we deem It wrong to fast." Melito, bishop of Sardis (second century), wrote a book on the Lord's ilai/ (EusEBirs 4. 26). Also, DiONYSius OF Corinth, in Eusebius, Ecclesiastical History, i. "2^, 8Clement of Alexandria, Btrmnata 5. and 7. 12; Origen, c. Cels. 8. 22. The theory that tin day of ClirisVs second coming is meant, is untenable. "The day of the Lord" is different in the Greek from " the Lord's (an adjective) day," which latter in the ancient Cliurch always designates our Sunday, though it is not Impossible that the two shall coincide (at least in Bome parts of the earth), whence a tradition is mentioned In Jerome, on Matthew 25., that the Lord's coming was expected especially on the Paschal Lord's day. The vis Ions of the Apocalypse, the seals, trumpets, and vials, Ac, are grouped in sevens, and naturally begin on the first day of the seven, thebirtli-day of the Church, whose future they set forth. [Wordsworth.] great voice—summontng solemn attention ; Ch-eek order, " 1 heard a voice benind me great (loud) as (that) of a trumpet." The trumpet Bummoned to religious feasts, and accompanies God's revelations of Himself. 11. I am Alpha and Omega, the first and the last; and—The oldest MSS. omit all tliis clause, write tn a book—To this book, having such an origin, and to the other books of Holy Scripture, who is there that gives the weight which their importance demands, preferring them to the many books of the world? [Bengel.] seven churches—As there were many other Churches in Proconsular Asia (e. g., Miletus, Magnesia, Tralles), besides the seven specified, doubtless the number teven is fixed upon because of its mystical signification, expressing totality and universality. The words "which are in Asia " are rejected by the oldest MSS., A, B, C, Cyprian, Vt' If/ate, and Syriac ; Coptic alone supports them of old authorities. These seven are representative churches and transfiguration, so here in presenting Christ a.«( our High Priest, spake-The oldest MSS., versions, and Fathers read, "was speaking." being — "having turned." seven . . . candlesticks—" lamp-stands." [Kelly.] The stand holdiiig the lamp. In Exodus 25. .-SI,."2, the seven are united in one candlestick or lamp-stand, i. e., sis arms and a central shaft; so Zechariah 4. 2, 11. Here the seven are sejiarate candlesticks, typilying, as tliat one, the entire Church, but now no longer as the Jewish Church (represented by the one sevenfold candlestick) restricted to one outward unity and one phice ; the several churches are mutually Independent as to external ceremonies and government (provided all things are done to edificat ion, and schisms or needless separations are avoided), j-et one in the unity of the Spirit and the Headship of Christ. The candlestick is not light, but the bearer of light, holding It forth to give light around. The light is the Lord's, not the Church's; from Him she receives it. She is to be a lightbearer to His glory. The candlestick stood in the holy place, the type of the Church on earth, as the holiest place was type of the Church in heaven. The holy place's only light was derived from the candlestick, daylight being excluded; so the Lord God is the Church's only liglit; hers is the light of grace, not nature. "Golden" symbolizes at once the greatest precioiisness and sacredness : so that in the Zend Avesta " golden " is synonymous with heavenly or divine. [Trench.] 13. His glorified form as man could be recognized by John, who had seen it at the Transfiguration. In the midst—Implying Christ'a continual presence and ceaseless activity in the midst of His people on earth. In ch.4., when He appears in heaven. His insignia undergo a corresponding change; yet even there the rainbow reminds us of His everlasting covenant with them, seven—Omitted in two of the oldest MSS., but supported by one. Son of man—The form whicli John had seen enduring the agony of Gethsemane, and tho shame and anguish of Calvary, he now sees glorified. His glory (as iSono/jnan, not merely <S'on of God) is the resultof His humiliation sts Sonof man. dowie tuthc foot—A iiiark of high rank. The garment and girdle seem to be emblema of His priesthood. Cf. Exodus 28. 2, 4, 31 ; LXX. Aaron's robe and girdle were "for glory and beauty," and combined the insignia of royalty and priesthood, the characteristics of Christ's antitypical priesthood " alter the order of Melchisedec." His being in the midst of the candlesticks (only seen in the temple), shows that it is as a king-priest He is so attired. This priesthood He has exercised ever since His ascension; and, therefore, here wears its emblems. As Aaron wore these insignia when He came forth from the sanctuary to bless the people (Leviticus 16. and, as a complex whole, ideally complete, embody the chief spiritual characteristics of the Church, whether as faithful or unfaithful, in all ages. The churches selected are not taken at random, but have a many-sided completeness. Thus, on one side we have Smyrna, a Church exposed to persecutions unto death; on the other Sardis, having a high name for spiritual life and yet dead. Again, Laodi<rea, in its own estimate rich and having need o/nolh-
with ample talents, yet lukevuarm in Christ's cause; on the other hand, Philadelphia, with but a little strength, yet keeping Christ's word and having an open door of usefulness set before it by Christ Himself. Again, Ephesus, Intolerant of evil and offalse apostles,yeth&\iiig left its first love; on the other hand, Thyatira, abounding in works, 4, 2.3, 24, the chetoneth, or holy linen coat), so when Christ shall come again. He shall appear in the similar attire of "beauty and glory" (Margin, Isaiah 4.2). The angels are attired somewhat like their Lord (ch. 15. G). The ordinary girding for oneactively engaged, was at the loitrs ; but JosEPHUS, Antiquities 3., 7. 2, expressly tells us tliat the Levitical priests were girt higher up, about the breasts or paps, appropriate to calm, majestic movement. The girdle bracing the frame together, symbolizes collected powers. Righteousness and faithfulness are Christ's girdle. The high priest's girdle was only interwoven with gold, but Cluist's love, service, and faith, yet suffering the false prophetess to seduce many. In another aspect, Ephesus in conflict with false freedom, i. e., fleshly licentiousness (the Nicolaitiins); so also Pergamos in conflict with Balaam-like tempters to fornication and idol-meats ; and on the other Bide, Philadelphia in conflict with the Jewish synagogue, i. e., legal bondage. Finally, Sardis and Laodicea without any active opposition to call forth their spiritual energies; a dangerous position, considering man's natural indolence. In the historic scheme of interpretation, which seems fanciful, Ephesus (meaning "the beloved" or "desired " [StierJ) represents the waning period of the apostolic age. Stnyrna (" myrrh"), bitter suS'ering, yet sweet and costly perfume, the martyr period of the Dccian and Diocletian age. Pergamos (a "castle" or "tower"), the Church possessing earthly power and decreasing spirituality from Constantine's time until the seventh century. Thyatira ("unwearied about sacrifices"), the Papal Church in the first half of the Middle Ages ; like "Jezoljel," keen about its so-called sacrifice of the mass, and slaying the prophets and witnesses of God. Sardis, from the close of the twelfth century to the Reformation. Philadelpliia (" brotherly love "), the first century of the Relorniatiou. Laodicea, the Reformed Church after its first zeal had become lukewarm. Vi. see the voice— i. e., ascertain whence the voice came; to see who was It from whom the voice proceeded, ttiat—dreek, "of what kind it was which.'' The voice Is that ol God the Father, as at Christ's baptism is all of gold ; the antitype exceeds the type. 14. Greek, "But," or " And." like wool— Greek, "like white wool." The cotowr is the point of comparison; signilying purity and glory. (So in Isaiah 1. 18.) Not age, for hoary hairs are the sign of decay, eyes . . . as . . . flame—ali-scai ching and penetrating like fire: at the same time, also, implying consuming Indignation against sin, especially at His coming "in flamingflre, taking vengeance" on all the ungodly, which is confirmed as the meaning here, by Revelation 19. 11, 12. 15. fine brass Greek, " chalco Ubanus," derived by some from two Greek words, brass i»ncl frankincense: derived l)y Bochaut from Greek chahon, brass, and Hebrew libbeen, to whiten ; hence, brass, wliich In the furnace has reached a white lieat. Thus it answers to "burnished (flashing, or glowing) brass," Ezekiel 1.7; Revelation 10. 1," His feet as pillars of fire." Translate, " Glowing brass, as if they had been inade fiery (red-hot)
Christ's Gloi-'tous Power and Majesty. EEVELATION II, The Epistle to the Cliurch at EpkexuB.
The oldest MSS. read, "Write <7iere/ore" (Inasmuch as I, " the First and Last," have the keys of death, and vouchsafe to thee this vision for the comfox-tand warning of the Church), things which are—"the things which thou hast seen" are those narrated in this chapter (cf. v. 11). "The tilings which are" imply the present state of things in tlie churches when John was writing, as represented chs. 2. and 3. "The things which shall be hereafter," the things symbolically represented concerning the future history of chs. 4.-22. Alford translates, " What things they signify ;" but the antithesis of the next clause forbids this, " tlie things which shall be hereafter," Greek, " which are about to come to pass." The plural [Greek) "are," Instead of the usual G»-eeA construction singular, is owing to churches and persons being meant by "things" in the clause, " the things which are." 80. In Greek, "upon my right hand." the mystery . . . candlestieks— i u apposition to. and explaining, "the things which thou hast seen," governed by " Write." Mystery signifies the hidden truth, veiled under this symbol, and now revealed; its correlative is rereta ZioJi. Stars symbolize lordship (Numbers 24. 17; cf. Daniel 12. 3, of faithful teachers; ch. 8. 10
In a furnacp." The feet of the priests were bare in ministering in the sanctuary. So our great High Priest here, voiceas . . . many waters—Ezeliiel 43.2; in Daniel 10.
6, it is "like the voice of a multitude." As the Bridegroom's voice, so the bride's, ch. 14. 2; 19. 6; Ezekiel 1. 24, the sherubim, or redeemed creation. His voice, howevei, is here regarded in its terribleness to His foes. Contrast Soug of Solomon 2. 8; 5. 2, with which cf. ch. 3. 20. 16. he had— Greefc, "having." St. John takes up the description from time to time, irrespective of the construction, u;tft^^'pame.s^)•o^-es o/ ZfteiejiciZ. [ALFORD.] Ill . . . right hand seven stars—(v. 20; ch. 2. 1; 3. 1.) He holds them as a star-studded "crown of glory," or "royal diadem," in His hand : so Isaiah 62. 3. He is their Possessor and Upholder, out of . . . mouth -went— GreeA;, "going forth;" not wielded in the hand. His Word is omnipotent in executing His will in punishing sinners. It is the swoi-d of His .Spirit. Reproof and punishment, rather than its converting winning power, is the prominent point. Still, as He encourages the churches, as well as threatens, the former quality of the Word is not excluded.
Its two edges (back and front) may a"llude to its double efficacy, condemning some, converting others. TertulriAN, adv. Jud., takes them of the Old and the New Testament. RicitARD OF St. Victor, " the Old Testament cutting externally our ca7-nal, the New Testament internally our sjnritual sins, sword Greek, Ronxphaia, the Thracian long and heavy broadsword: six times in Revelation, once only elsewhere in New Testament, viz., Luke 2. 35. iin . , . In his strength—in unclouded power. So shall the righteous siiine, reflecting the image of the Sun of righteousness. Trench notices that this description, sublime as a purely mental conception, would be intolerable if we were to give it an outward form. With the Greeks, eesthetical taste was the first consideration, to which all others must give way. With the Hebrews, truth and the full representation ideally of the religious leality were the paramount consideration, that representation being designed not to be outwardly embodied, but to remain a purely mental conception. This exalting of the essence above the form marks their deeper religious earnestness. 17. So fallen is man that God's manifestation of His glorious presence overwhelms him. laid his right hand upon me—So the same Lord Jesus did at the Transfiguration to the three prostrate disciples, of whom John was one, saying. Be not afraid. The " touch" of His liand, as of old, imparted strengtli. unto me—Omitted in the oldest MSS. the first . . . the last—(Isaiah 41.4; 44.6; 18.
12. 4; Jude 13). angels—Not as Alford, from Origen Homily 13 on Luke, and 20 on Numbers, the guardian angels of the churches, just as individuals have their guardian angels. For how could heavenly angels be charged with the delinquencies laid here to the charge of these angels? Then, if a human angel be meant (as the Old Testament analogy favours, Haggal 1. 13, "the Lord's Messenger in the Lord's message;" Malachi 2. 7; 3. 1), the bishop, or superintendent pastor, must be the angel. For whereas there weremanj' presbyters in each of the larger churches (as e. g., Ephesus, Smyrna, &c.), there was but mie angel, whom, moreover, the Chief Shepherd and Bishop of souls holds responsible for the spiritual state of the Churcli under him. The term angel, designat ing an office, is, in accordance with the enigmatic symbolism of this book, transferred from tlie heavenly to the earthly superior ministers of Jehovah; reminding them that, like the heavenly angels above, they below should fulfil God's mission zealously, promptly and et Hcieutly. "Thy will be done on earth, as it is in heaven
CHATTER II.
Ver. 1-29. Epistles to Ephf.sus, Smyrna, PkrGAMOS, 'fHYATiRA. Eacli of the seven epistles in this cliapter and ch. 3., commences with "I know thy works." Each contains a promise from Christ, "To him that overcomcth." Each ends with "He that hath an ear, let him hefl,r what the Spirit salth unto the churches." The title of our Lord in each case accoi'ds with the nature of the address, and Is mainly taken from the Imagery of the vision, ch. 1. Each address has a threat or a promise, and most of the addresses have both. Their order seems to be ecclesiastical, civil, and geographical : Ephesus first, as being the Asiatic metropolis (termed " the light of Asia," and " first city of Asia"), the nearest to Patmos, where John received the epistle to the seven churches, and also as being that Church with whlih John was especially connected ; then the churches on the west coast of Asia; then those In the interior, Smyrna and I'hlladelphift alone receive unmixed praise. Sardls and Laodlcea receive almost solely censure. In Ephesus, Pergamos, and Thyatlra, there are some things to praise, others to condemn, the latter element preponderating In one case (Ephesus), the former in tlie two others (Pergamos and Thyatlra). Thus the main charaoterlstics of the different slates of different churches, in all times and places, are portrayed, and they are suitably encouraged or warned. 1. Ephesus—famed for the temple of Diana, one of the seven wonders of the world. For tlire(< years Paul labored there. He subsequently ordained Timothy superintending overseer or bishop there: proliably his charge was but of a temporary nature. St. John, towards the close of his life, took It ns the centre from whhli he superintended the province, holtleth— Greek, " holdeth fast," as lu v. '25; ch. :i. 11 ; cf. John 10. »», 12.) From eternity, and enduring to eternity :" tlie First by creation, tlie Last hj' retrll)ution ; the First, beoau.so before me there was no God formed ; the Last, because after me there sliall be no other: the First, because from me are all things; the Last, because to me all things return." [RiciiAun of St. Victor.] 18. Translate as Greek, "And the Livino One:" connected with last sentence, t'. 17. and waa— Greek, "and (yet) I became dead." alive for evermore Greek, "living unto Iho oges of ages :" not merely " I live," but I have life, and am the source of it to my people. "To Him belongs absolute being, as contrasted with the relative being of tlie creature; others may share. He only hath Immortality: hritifi in essence, ni)t bi/ mere participation, immortal. [TllKoiiOKKr in Trench.] One oldest MS., with Knnlish Version, reads "Amen." Two others, and most of the oldest versions and F'atliers, omit It. His having pa,ssed througli death as one of us, and now living In tlic Infinite plenitude of l!fe, reassures Mis people, since through Ulm death is the gate of resurrection to eternal life, have . . . keys of Greek, "Hades;" Hebrew, "Sheol." "Hell" In the sense, the place of torment, answers to a dltrerent Greek word, viz., (le/ienna. I can release from the utisecti world of Kpir its imt\ from heath whom I will. The oldest MSS. read by transposition, " Death and Hades," or Hell. It, Is death (which came in by sin, robbing man of his Immortal birth-rlglit, Romans 5. 12) that peoples Iludes, and therefore should stand Hrst In order. ViV-j/.? are emblems of authority, opening and shutting at will "the gates of Hades" (Psalm 9. 13, 14; Isaiah 38. 10; Matthew 10. 18). Itt. 554
KUINS OF CAPEliiNAUa.
REVELATION II.
The Promise to him that Overeometh.
The Epistle to the Church at Ephesus.
and Tbrttji.l,ian, Prceseriptione Haereticorum 4ij, make these followers of Nicolas, one of the seven (honourably mentioned. Acts 6. 3, 5). They (Clemens Alexandrinus, Stromata 2. 20; 3. 4; and Epiphanius, Hwreses 2-5) evidently confound the latter Gnostic Nicolaitanes, or followers of one Nicolaos, with those of Revelation. MlCHAELis' view is probable: Nicolaos (conqueror of the people) is the Greek version of Balaam, from Hebrew Belang
29. The title of Christ here as "holding fast the seven Btars (from cli. 1. 16: only that, for having is substituted holding fiist in His grasp), and walking in the midst ol the eeven candlesticks," accords with tlie beginning of liis addiess to tlie seven churches representing the universal Church. IFatt-i/ig' expresses His unwearied activity in tlie Cturch, guarding her Irom internal and external evils, as the high priest moved to and fro in the sanctuary. 3.
I know thy works—expressing His omniscience. Not merely " thy professions, desires, good resolutions " (ch. 14.
Am, Destroyer of the people. Revelation abounds in such duplicate J?e6re?o and Greek names: as Apollyou, Abaddon : Devil, Satan : Yea {fih-eek Nai), Amen. The name, like other names, Egypt, Babylon, Sodom, is symbolic. Cf. V. 14, 15, which shows the true sense of Nicolaitanes: they are not a sect, but professing Christians who, like Balaam of old, tried to introduce into tlie Cliurch a false freedom, i. e., licentiousness; this was a reaction in the opposite direction from Judaism, the first danger to the Church combated in the council of Jerusalem, and by Paul in the Epistle to Galatlans. These symbolical Nicolaitanes, or followers of Balaam, abused Paul's doctrine of the grace of God into a plea for lasciviousuess (2 Peter
13, end), thy laboiir—Two oldest MSS. omit " thy ;" one supports it. The Greek mean "labour unto weariness." pntli-nce—persevering endurance, bear Evil men are a 6«jde/i which the Ephesian Church regarded as intolerable. We are to "bear (the same Greek, Galatlans 6.2) one another's burdens " in the case of weak brethren ; but not to he&r false brethren, tried— by experiment; not the Greek for "test," as 1 John 4. 1. The apostolical churches had the miraculous gilt of discerning spirits. Cf. Acts 20.
28-30, wherein Paul presoientlj' warned the Ephesian elders of the coming false teachers, as also iu writing to Timothy at Epliesus. Tertulman, De baptism, 17, and Jerome, in dotal. Vir. Illuslr. in Lucca 7, record of John, that when a writing, professing to be a canonical history of the acts of St. Paul, had been composed by a presbyter of Ephesus, John convicted the author and condemned the work. So on one occasion he would not remain under the same roof as Cerinthus the heretic, say they areaposllcs—probably Judaizers. Ignatius, Ad Ephcsum 6, says subseqvientlj', "Onesimus praises exceedingly your good discipline that no heresy dwells among you ;" and 9, " Ye did not permit those having evil doctrine to sow their seed among you, but closed your ears." 3. borne . . . patience —The oldest MS.S. transpose these woi'ds. Then translate as Greek, "persevering endurance . . . borne." "Thou hast borne" my reproach, but "thou canst not bear the evil" {v. 2). A beautiful antithesis, and . . . hast laboured, and hast not fainted— The two oldest MSS. and oldest versions read, "and . . . hast not lalioured," omitting ',' and hast fainted." The difficulty wiiich transcribers bj' English Version reading tried to obviate, was the seeming contradiction, "I know tliy labour . . . and thou hast not laboured." But what is meant is, "Thou hast not been wearied out with labour." 4. somewhat
2. 15, 16, 19; Jude 4. 11; who both describe the same sort of seducers as followers of Balaam). The difficulty that they should appropriate a name branded with infamy in Scripture is met by Trench: T„c Antinomian Gnostics were so opposed to John as a Judaizing apostle, that they would assume as a name of chiefest honour one which John branded with dishonour. T. He that liath an ear —This clause precedes the promise in the first three addresses, succeeds to it in the last four. Thus the promises are enclosed on both sides with the precept urging the deepest attention as to the most momentous truths. Everyman "hath an ear" naturallj', but he alone will be able to hear spiritually to whom God has given "the hearing ear;" whose "ear God hatli wakened" and "opened." Cf. " Faith, the ears of the soul." [Cj.kmENS Alexandrinus.] the Spirit saith— what Chrii4 saith, tAe Spirit saith; so one are the Second and Third Persons, unto the churclies—not merely to the particular, but to the universal Church, give . . . tree of life —The thing promised corresponds to the kind of fuithtulness manifested. They who refrain from Nicolai tune indulgences (V. 6) and idol meats (,v. 14, 15), shall eat of meat infinitely superior, viz., the fruit of the tree of life, and the hidden manna (v. 17). overcometh—In John's Gospel. . . because translate, "I have against thee (this) Chat," &c. It is not a mere "somewhat:" it is every tiling. How characteristic of our gracious Lord, that He puts foremost all He can find to approve, and only after this notes the shortcomings! left thy first love—to Christ. Cf. 1 Timothy 5. 12, " cast off their first faith." See the Ephesians' (16. 33) and First Epistle (2. 13, 14; 5. 4, 5) an object lollows, viz., "the world," "the wicked one." Here, where the final issue is spoken of, tlie conqueror is named absolutely. Paul uses a similar image, 1 Corinthians 9. 24, 25 ; 2 Timothy 2. 5; but not the same as John's phrase, except Romans 12. 21. will I give—as the Judge. Tlie tree of life in Paradise, lost by the fall, is restored by the Redeemer. Allusions to It occur Proverbs 3. 18; 11. 30; 13. 12; 15. 4, and prophetically, ch. 22. 2, 14 ; Ezekiel 47. 12; cf. John 6. 51. IV first tone, Ephesians 1. 15. This epistle was written under Doraitian, when thirty years had elapsed since Paul had written his Epistle to them. Their warmth of love had given place to a lifeless orthodoxy. Cf. Paul's view of faith so-called without love, 1 Corinthians 13. 2. 5, whence—from what a height, do the first works—the works which flowed from thy first love. Not merely " feel thy first feelings," but do works flowing from the same principle as formerly, " faith which worketh by love." qnlckly—Omitted in two oldest MSS., Vulgate and Coptic versions: supported by one oldest MS. I will come— Greek, " 1 am coming " In special Judgment on thee, remove thy candlestick out of his place—I will take away the Church from Ephesus and remove it elsewhere. "It is removal of the candlestick, not extinction of the candle, which is threatened here; judgment for some, but that very Judgment the occasion of mercy for others. So it has been. The seat of the Church has been changed, but the Church itself survives. What the East has lost, the West has gained. One who lately visited Ephesus found only three Cliristlans there, and these so ignorant ns scarcely to have heard the names of St. Paul or St. John." [Trench.] 6. But—How graciously, after necessary censure. He returns to praise for our consolation, and as an example to M, that we would show, when we reprove, we have more pleasure in praising than in fault-finding, hatest the deeds—We should hate men's evil deeds, not hate the men themselves. NIcolaltanes — IbenUS, Ucereses 1. 2«. 3; 82 is interesting to note how closely these introductory addresses are linked to the body of Revelation. Thus, </»« tree of life here, with ch. 22. 1 ; Deliverance from the second death (ch. 2. 11), with ch. 20. 14; 21. 8; The new name (ch. 2.
17), with ch. 14. 1; Power over the tiations, with ch. 20. 4; The morning star (ch. 2. 28), with ch. 22. 16; The tvhile raiment (ch. 3. 5), with ch. 4. 4; 16. 15; The name in the book of life (ch. 3. 5), with ch. 13. 8 ; 20. 15; The new Jerusalem its citizenship (ch. 3. 12), with ch. 21. 10. in tlte midst of tlie paradise—The oldest MSS. omit " the midst of." In Genesis 2. 9 these words are appropriate, for there were other trees in the garden, but not in the midst of it. Here the tree of life is simply in the paradise, for no other tree is mentioned in it; in ch. 22.2 the tree of life is"t« the midst of the street of Jerusalem;" from this the clause was Inserted here. Paradise (a Persian, or else Semitic word), originally used of any garden of delight; then specially of Eden; then the temporary abode of separate souls in bliss; then "the Paradise o/ God," the third heaven, the Immediate presence of God. of God—(Ezcklel 28. 13.) One oldest MS., with Vulgate, iSyriac,&m\ Coi>tic,a.ut\ CYPHiyVN, read, "XY God," as in ch. 3. 12. So Christ calls God "Mj/ God and your God" (John 20. 17; cf. Ephesians 1. 17). God
Is our God, in virtue of being peculiarly Chri-Ws God. The 'JJie Epistle to the Cliurch at Smyrna. REVELATION II. The Epistle to the Church at Perganun, not be hurt Greek, " shall not by any means (or popslbly) be hurts" the second death—" the lake of fire. ' "The death in life of the lost, as contrasted with tl>e life in death of the saved." [Trench.] The phrase "the second death" is peculiar to the Apocalypse. What matter about the first death, which sooner or later must pass over us, main bliss of Paradise is, that It is the Paradise of Ood; God Himself dwelling there (ch. 21. 3). 8. S»nj-rn«—in ionla, a little to the nortli of Ephesus. Polycakp, martyred in 168 A. r>., eighty-six years after his conversion, was bishop, and probably "the angel of the Clinrch in Smyrna ' meant here. The allusions to persecutions and If we escape the second death f " It seems that they who die that death shall be hurt by it; whereas, if it were annihilation, and so a conclusion of their torments, it would be no way hurtful, but highly benetloial to them. But the living torments are the second death." [Bishop Peakson.] "The life of the damned is death." [Augustine.] Smyrna (meaning myrrh) yielded its sweet perfume in being bruised even to death. Myrrh was used in embalmingdead bodies (John 19. 39); was an ingredient in the holy anointing oil (Exodus 30. "23); a perfume of the hea venly Bridegroom (Psalm 45. 8), and of the bride (Song of Solomon 3. 6). "Atfliction, like it, is bitter for the time being, but salutary; preserving the elect from corruption, and seasoning them for immortality, and gives scope for the exercise of the fragrantly-breathing Christian virtues.' [ViTRiNGA.] Polycarp's noble words to his heathen judges who wished him to recant, are well known: "Fourscore and six years have I served the li Ord, and He never wronged me, how then can 1 blaspheme ray King and Saviour?" Smyrna's faithfulness is rewarded by its candlestick not having been removed out of it-s place (v. 5); Christianity has never wholly left it; whence the Turks call it "Infidel Smyrna." VA. Trench prefers writing Pergamus, or rather, Pergamum, on the river Caicus. It was capital of Attains the Second's kingdom, which was bequeathed by him to the Romans, b. c. 13.?. Famous for its library, founded by Eumenes (197-159), and destroyed by Caliph Omar. Parchment, i. e., Pergamena charta, was here discovered for book purposes. Also, famous for the magnificent temple of Esculapius, the healing god. [Tacitus, Annals, 3.63.] he whleh hath the sharp sword with two edges—Appropriate to His address having a twofold beaming, a searching power so as to convict and convert some (y. 13, 17), and -to convict and condemn to punishment others (v. 14-10, especially u faltlifulness nnto death accord with this view. Ignatius {Martyrium Ignatii, 3), on his way to martyrdom in Pvome, wrote to Poi/YCARP, then (108 a. d.) bishop of Smyrna; if nis bishopric commenced ten or twelve years earlier, the dates will harmonize. Tertullian, Frcescriptione Hcere-
32, and iRENiEUS, who had talked with Polycarp in youth, tell us Polycarp was consecrated bishop of Smyrna by St. John, tlie First . . . tlie L.a»t . . . was dead . . . ts alive—Ttie attributes of Christ most calculated to comfort the Church of Smyrna under its persecutions; resumed from ch. 1. 17, 18. As death was to Him but the gate to life eternal, so it is to be to them (v. 10, 11). 9. tUy worlts, and—Omitted in two oldest MSS.. Vulgate, and Coptic. Supported by one oldest MS. trlbnlat Jon— owing to persecution, poverty—owing to " the spoiling of their goods." but thou art ricli—in grace. Contrast Laodicea, rich in the world's eyes and her own, poor before God. "There are both poor rich-men, and ricli poor-men In God's sight." [Trench 1 blaspliemy of tliem—blasphemous calumny of thee on the part of (or arising from) them, &c. say they ore Jews, and are not—Jews by national descent, but not spiritually of " the true circumcision." The Jews blaspheme Christ as "the hanged one."' As elsewhere, so at Smyrna they bitterly opposed Christianity; and at Polycarp's martyrdom tliey joined theheathens in clamouring for his being cast totlielions; and when there was an obstacle ta tliis, lor his being burnt alive; and with their own hands they carried logs for the pile, synagogue of Satan—Only once is tlie terra "synagogue" in the New Testament used of tlie Christian assembly, and that by tlie apostle wlio longest maintained tJie union of tlie Church and Jewish Synagogue. As the Jews more and more opposed Christianity, and it more and more rooted itself in the Gentile world, the term "synagogue" was left altogether to the forraer,and Christians appropriated exclusively the honourable term "Cliurch;" contrast an earlier time, when the Jewish tlieocracy is called "the Churcli in the wi Ulenicss." Cf. Numbers 16. 3; 20. 4, "congregation of the Lord." Even in James 2. 2 it is "your (not the Lord's) assembly." The 16; cf. also Note, ch. 1. 16). 13. 1 know thy worlts—Two oldest MSS. omit this clause; one oldest MS retains it. Satan's seat—rather as the Greek is translated all through Revelation, "throne." Satan, in impious mimicry of God's heavenly throne, sets up his earthly throne (ch. 4.
Jexvs, who might have been "the Church of God," had now, by their opposition and unbelief, become the synagogue of Satan. So "the throne of Satan" (u. 13) repre-
2). Esculapius was worshipped there under the serpent form; and Satan, tlie old serpent, as the Instigator (cf. v.
10) of fanatical devotees of Esculapius, and, through them, of the supreme magistracy at Pergamos, persecuted one of the Lord's people (Ant I pas) even to death. Thus, this address is an anticipatory preface to ch. 12. 1- lieuts the heathens' opposition to Christianity; "the depths of Satan" {v. 21), the opposition of heretics. lO. none—The oldest MSS. read, "Pear not those things," Ac. "The Captain of our salvation never keeps back what those wlio faithfully witness for Him may have to bear
17; Note, "throne . . . the dragon, Satan . . . w-ar with her seed," 5. 9, 17. even l» those days—Two ohiest MSB. omit "even;" two retain it. wherein—Two oldest MSS. omit this (then translate, "in the days of Antlpas, my faithful witness," or " martyr"); two retain It. Two oldest MSS. read, " My witness, my faithful one ;" two read as HMglish for His name's sake; never entices recruits by the promise tlu y shall find all things easy and pleasant there." [Trench.] devil — "the accuser." He acted, througli Jewish accxisers, against Christ and His people. The (^on- Vei-sion. Antlpas is another form for Antlpater. Simeon Msitaphrastks has a palpably legendary story, unknown to the early Fathers, that Antlpas, in Doinltlan's reign, was shut up in a red-hot brazen bull, and ended liln flicl. of the latter was not with mere flesh and blood, but wltli the rulers of the darkness of this world, tried— with temptation by " the devil." The sauKi event Is often tool ha temptation from the devil, and a trial from God God ullting and winnowing tlie man to separate his chalf life in thanktigivlngs and prayers. Hengstknhbrq malces the name, like other apocalyptic names, symbolifrom his wheat, tlie devil sifting him In the hope tliat nothing but chafT will be found in him [Trkncii]. ten d«y«—Hot the Um persecutions from Nero to Diocletian. Lyra explains ten years on the year-day principle. The cal, meaning one standing out "against ail" for Christ's sake. 14. few—in comparison of tlie many tokens of thy faithfulness, hold the doctrine of Ilalaam—" the teaching of Ualanm," iriz., that which he " tauglit Balak." Cf. " the counsel of Balaam," Numbers 31. 16. Jialak is dative in the Greek, whence Bbnokl translates, "taught (the Moabltes) for (i. to please) Balak." But though In Numbers It Is not expressly said he taught Jialak, yet there is nothing said InconHisteiit with his having done so ; and Johkhhus, Antiquities, 4. 6. 6, says he did so. Th* dative is a Hebraism for the accusative, children— Wree*, " sons of Israel." stumbling-block— ;i7., that part of a t rap on which the bait was laid, and which, when touched, caused the trap to close on Its prey; then any entanifl iJiorlnetiS of the duration of the persecution Is evidently made the ground of consolation. The time of trial shall b(! short, the duration of your Joy shall be for ever. Cf. the use of "ton dnys" for a short time. Genesis 21.50; Kumbcis 11. 19. Ten is tlie number of the world-powers hostile to the tJliurcli ; cf. tlie ten horns of the beast.ch. 13.
1. unto deatli—BO a« even to endure death for my sake. roroM'n of life—James 1. 12; 2 Timothy i. S, "crown of rlj;lileou KiieHS ;" 1 Peter 6. -4, "crown of glory." The crown
Is the f/<iir/««</, the mark of a conqtieror, or of one rejoiring, or at iifeoMt , but <liadem is the mark of u king. 11. nhall
6.56
Against Ealing Things Sacrificed to Idols. REVELATION II. The Epistle to the Church at Thyaiira. next the heart. The word Urim means light, answering to the colour while. None but the high priest knew the name written upon it, probably tlie iucommunioable name of God, " Jeliovah." The high priest consulted it in some divinely-appointed way to get direction from God when needful. The " new name" is Christ's (cf. ch. 3. ment to the foot. [Trench.] eat things sacrlllced unto Idols—the act common to the Israelites of old, and the Nicolaltaues In St. John's day; he does not add what was peculiar to the Israelites, viz., that thej' sacrificed to Idols. The temptation to eat idol meats was a peculiarly strong one to the Gantile converts. For not to do so involved almost a withdrawal from partaliing of any social meal with the heathen around. For idol meats, after a part had been oflered in sacrifice, were nearly sure to be on the heathen entertainer's table; so much so, that the Greek" lo kill" (thuein) meant originally " to sacrifice." Hence arose the decree of the council of Jerusalem forbidding to eat such meats ; subsequently some at Corinth ate unscrupulously and knowingly of such meats, on the ground that the idol is nothing ; others needlessly tortured themselves with scruples, lest unknowingly they should eat of them, when they got meat I rom the market, or in a heathen friend's house. St. Paul handles the question, 1 Corinthians 8. and 10. 2.5-3;?. fornication— often connected with Idolatry. 15. tltou—Empliatical
12, "I will write upon him my new name"): some new revelation of Himself wliich shall hereuller be imparted to His people, and which they alone are capable of receiving. The connection with the "hidden manna" will thus be clear, as none save the high priest had access to the " manna hidden" in tlie sauotuary. Believers, as spiritual priests uuto God, shall enjoy the heavenly antitypes to the hidden manna and the Urim stone. What they had peculiarly to contend against at Pergamos was the temptation to idol meats, and fornication, put lu their way by Balaamites. As Phiiielias was rewarded with "an everlasting priesthood" for his zeal against these very sins to which the Old Testament Balaam seduced Israel ; so the heavenly higli priesthood is the reward promised here to those zealous against the New Testament Balaamites tempting Christ's people to the same sins, recelveth It— viz., "the stone;" not "the new name;" see above. The "name that no man knew but Christ Himself," He shall hereafter reveal to his people. 18. Thyaiira—in Lydia, south of Pergamos. Lydia, the purple-seller of this city, liaving been converted at Phil- "So THOU also hast," &c. As Balak and the Moabites of old had Balaam and his followers literally, so hast Ihou also them that hold the same Balaamite or Nicotailane doctrine spiritually or symbolically. Literal eating of idol meats and fornication In Pergamos, were accompanied by spiritual idolatry and fornication. So Trench explains. But I prefer taking It, "thou also," as well as Ephesus ("in like manner" as Ephesus; see below tiie oldest reading), hast . . . Nicolaitanes, with this important difference, Ephesus, as a Church, hates them, and casts them out, but thou "hast them," viz., in the jChurch. Ooctrlne—teaching {Note, v. 6): viz., to tempt God's people ippi, a Macedonian city (with which Tliyatira, as being a Macedonian colony, had nalui-ally much intercourse), was probably the instrument of first carrying tlie Gospel to her native town. Joliu follows the geograpliical order here, for Tliyatira lay a little to the left of the road from Pergamos to Sardis (Stkabo, 13. t). Son ol God . . . eyes like . . . flre . . . feet . . . like tine brass—or "glowing brass" (Note, ch. I. 14, 15, whence this description is resumed). Again His attributes accord with His address. The title "Son of God," is from Psalm 2. 7, 9, which is referred to in t). 27. The attribute, "eyes like flame," Ac, answers to v. 23, "I am He which searcheth the reins and heart.s." The attribute, " feet like . . . brass," answers to to idolatry, which, thing I hate—It Is sin not to hate what God hates. The Ephesian Church (u. 6)had this point of superiority to Pergamos. But the three oldest MSS., and Vulgate and Syriac, read instead of " whicli I hate," "In like manner." 16. The three oldest MSS. read, "Repent, there/ore." Not only the Nicolaitanes, but the whole Church of Pergamos is called on to repent of not having hated the Nicolaitane teaching and practice. Contrast St. Paul, Acts 20. 26. I will come— I am coming, fiht against them Oreek, " war with them :" with the Nicolaitanes primarily; but including also chastisement v. 27, "as the vessels of a potter shall they be broken to shivers," He treading thein to pieces with His strong feet. 19. The oldest MSS. transpose the English Version order, and read, "Faith and service." The lour are subordinate to "thy works;" thus, " I know thy works, even tlie love and the faith (these two forming one pair, as ' faitli works by love,' Galatians 5. 6), and the service (ministration to the suffering members of the Church, and to all in spiritual or temporal need), and the endurance of (i. e., shown by) thee" (this pronoun belongs to all four). As love is inward, so service is its outward manifestation. Similarly, faith and persevering endurance, or "patient continuance of the whole Church at Pergamos: cf. " unto thee." wltli the sword of my menth—Resumed from ch. 1. 16, but with an allusion to the drawn sword witliwliich the angel of the Lord confronted Balaam on his way to curse Israel: an earnest of the sword by whicli he and the seduced Israelites fell at last. The spiritual Balaamites of 8t. John's day are to be smitten with tlie Lord's spiritual sword, the word or "rod of His moutli." 17. to eat Omitted in the three oldest MSS. the lilddeii iiiunnn the heavenly food of Israel, in contrast to the idol meats (tlie same G'reeA; as here, Romans '2. 7) in well-doing," are connected, and thy works; and the last—Omit the second "and," with the three oldest MSS. and the ancient versions; translate, "And (I know) thy works which are (v. 14). A pot of manna was laid up in tlie holy place "before the testimony." The allusion is here to this: probably also to the Lord's ' discourse (John 6. iJl-lW). IVamlate, " The manna which is hidden." As the manna bidden in the sanctuary was by Divine power preserved from corruption, so Christ in Ills incorruptible body has passed into the heavens, and is hidden tliere until the time of His appearing. Christ Himself is tlie manna "hidden" from the world, but revealed to the believer, so that he has already a foretaste of His preclousness. Cf. as to Christ's own hidden food on earthj John t. 32, 31, and Job 23.12. The lull manifestation shall beat His coming. Believers are now hidden, even as their meat Is hidden. As the manna in the sanctuary, unlike the oilier manna, was iiieorruplible, so the spiritual feast offered to all who reject the world's dainties for Christ Is everlasting : an iiicorruptii)le body and life for ever In Christ at the resurrection, white stone . . new name . . . no man kitoweth saving he, &c. — Trench's explanation seems best. H7a/f is tlie colour and livery of heaven. " New" implies sonielliing altogether renewed and heavenly. The white stone Is a last (to be) more in number than the first;" realizing 1 The.ssalonians 4. 1 ; the converse of Matthew 12. 45; 2 Peter
2. 20. Instead of retrograding from " the first works " and "first love," as Ephesus, TliyaMra's last works exceeded her/rr«Mv. 4, 5). 20. a few things-Omitted in the three oldest M.SS. Translate then, " 1 have against thee that," &.C. suf Tercst—The three oldest MSS. read, " let test alone." that woman—Two oldest M.SS. read, "thy wife;" two omit it. Vulgate and most .ancient versions read as English Version. The symbolical Jezebel was to flio Church of Tliyatira what Jezebel, Ahali's " wile," waji to him. Some self-styled prophetess (or as tlie feminine la Hebrew is often used collectively to express a mult Uude, a set offalie in-ophets), as closely attached to llie Church of Thyatira as a wife is to a husband, and as powerfully Influencing for evil thai Church as Jezeliel did Aliab. As Balaam, in Israel's early lilst.ory, so Jezeliel, daiighler of Eth-liaal, king of SIdon (I Kings Id. 31, foniicrly priest of Astarte, and murderer of his predecessor on the tiirono, Jo.SKPHUS, Contra Apion, 1. 18), was the great seducer to glltttering diamond, the Urim borne by the high priest within the choschen or breastplate of judgment, with the twelve tribes' names on the twelve precious stones.
Idolatry in Israel's later history. Like her father, slie was swift to shed blood. Wholly given lo Baal-worsliip, like
What is Commended and what is EEVELATION 11. Wanting in the Church at Thyalira.
Eth-baal, whose name expresses his idolatry, she, with her strong will, seduced the weak Ahab and Israel beyond the calf-worship (which was a worship of the true God under tlie cherub-ox form, i. e., a violation of the second commandment) to that of Baal (a violation of the first commandment also). She seems to have been herself a priestess and prophetess of Baal. Cf. 2 Kings 9. 22, 30, " whoredoms of . . . Jezebel and her !<;ite/iera/<s" (impurity was part of the worship of the Piioenician Astarte, or Venus). Her spiritual counterpart at Thj'atira lured God's '"servants " by pretended utterances of inspiration to the being the only motives whicn God recognizes as sound.
24;. you . . . and . . . the rest—The three oldest MSS. omit "and;" translate then, "Unto you, the rest." aa many as have not—not only do not hold, but are free from contact with, and which—The oldest MSS. omit "and ;" translate, " whosoever." the depths—These false prophets boasted peculiarly of their knowledge of mysteries and the deep things of God; pretensions subsequently expressed by their arrogant title, Gnostics ("full of knowledge"). The Spirit here declares their so-called "depths" (viz., of knowledge of Divine things) to be really "depths of Satan ,•" just as in v. 9, He says, instead of " the synagogue same libertinism, fornication, and eating of idol meats, as the Balaamites and Nicolaitanes (v. 6, 14, 15). By a false spiritualism these seducers led their victims into the grossest carnality.as though things done in the flesh were outside the true man, and were, therefore, indifferent. "The deeper the Church penetrated into heathenism, the more she herself became heathenish ; tliis prepares us for the expressions 'harlot' and ' Babj-lon,' applied to her afterwards." [Auberlen.] to teach and to seduce—The three oldest MSS. read, "And she teaches and seduces," or "deceives." "Thyatira nas just the reverse of Epheof God," "the synagogue of Satan." HENOSTEKBERa thinks the teachers themselves professed to fathom Die depths of Satan, giving loose rein to fleshly lusts, without being hurt thereby. They who thus think to fight Satan with his own weapons always find him more than a match for them. The words, "as they speak," i. e., "as they call them," coming after not only "depths," but "depths of Sii tan,"seem to favour this latter view, otherwise I should prefer the former, in whicli case, "as they speak," or "call them," must refer to "depths" only, not also " depths of Satan." The original sin of Adam was a desire to know EVIL as well as good; so in Hengstenberq's view, those who professed to know " the depths of Satan."
8us. There, much zeal for orthodoxy, but little love; here, activity of faith and love, but insufficient zeal for godly discipline and doctrine, a patience of error even where there was not a participation in it." [Trench.] 31. space — GJ'ce/t, " time." of her fomlcatloii . . . site repented not—The three oldest MSS. read, "And she willeth not lo repent of (lit., out of, i. e., so as to come out of) her fornica-
It is tiie prerogative of God alone to know evil fully, without being hurt or defiled by it. I will put—Two oldest MSS. have "I put," or "cast." One oldest MS. reads as English Versiott. none other burden—save abstinence from, and protestation against, these abominations; no "depths" beyond your reach, such as they teach, no new doctrine, but the old faith and rule of practice once for all delivered to the saints. Exaggerating and perfecting Paul's doctrine of grace without the law as the source of Justification and sanctl Ucatlon, these false prophets rejected the law as a rule of life, as though tion." Here there is a transition from litei-al to spirituat fornication, as appears from v. 22. The idea arose from .lehovah's covenant relation to tlie Old Testament Church being regarded as a marriage, any transgression against which was, therefore, harlotry, fomication, or adultery. Behold—Calling attention to her awful doom to come. I will— Greek present, " I cast her." a bed—The place of her sin shall be tlie place of her punishment. The bed of her sin shall be her bed of sickness and anguish. Perhaps it were an lutoleralile "burden." But It is a "light" burden. In Acts 15. 28, 29, the very term "burden," as here, is used of abstinence fi-om fornication and idol meats; to this tlie Lord here refers. 25. that which ye have already—(Jude 3, end.) hold fast—do not let go from your grasp, however false teachers may wish to wrest it from you. till I come—when your conflict with evil will be at an end. The Greek implies vncertaxnty as to when He shall come. 20. And—Implying the close connection of the promise to the conqueror tliat follows, wltii the preceding exhortation, v. 25. and keepeth— Greek, "and he that keepeth." Cf. the same word in the passage already alluded to by the Lord, Acts 15. 28, 29, end. luy works—in contrast to "her (English Version, their) works" (v. 22). The works which I command, and which are the fruit of my Spirit, unto the end—(Matthew 24.
B. pestilence was about to be sent. Or the bed of the grave, and of the hell beyond, where the worm dieth not. them that commit adultery with her—spiritually; including both the eating of idol meats and fornication. " Witli lier," in the Oreeh, \mp\'ies participation tvil/i her in lier adulteries, viz., hy suffering her {v. 20), or lettinc/ her alone, and so virtually encouraging her. Her punishment is distinct from theirs; slie ia to l)e cast into a bed, and her children to be killed; whilst those whomalce tlieraselves partakers of her sin Ijy tolerating her, are to be cast into great tribulation, except they repent Oreck aorist, "repent" at once ; shall have repented by the l ime limited In my purpose, their deeds—Two of the oldest MSS. and most ancient versions read " her." Thus, God's true servants, who hy connivance, are incurring the guilt of her deeds, are distinguished from her. One oldest MS., ANnitEAS, and CYPitr AN, support " their." 23. her children—(Isaiah
1.'!.) The image is perhaps from the race, wherein it Is not enough to enter the lists, but the runner must persevere to the end. give ftower— Greek, " authority." over the nations—at Christ's coming tlie .saints shall possess the kingdom " under the wliole heaven;" therefore over this earth ; cf. Luke 19. 17, " Have thou authority (the same word as here) over ten cities." 27. From Psalm 2. 8, 9. rnle — lit., "rule as a shepherd." In Psalm 2. 9 It is, "Thou Shalt break them with a rod of iron." The LXX. polnllng the Jlebrew word differently, read as llovelation liere. The English Version of Psalm 2.9 is doubtless right, as the parallel word, "dash In pieces," proves. But the Spirit in tills case sanctions the additional thought as true, tliat the Iord shall mingle mercy to some, with Judgment on others; lieginning by destroying His Antichrlstlaii foes. Ho shall reign In love over the rest. "Christ shall rule them witli a sceptre of iron, to make tluMn capable of being ruled with a sceptre of gold; severity first, that grace may come after" [Tkknch, who
57. 3; Kzekiel '£i. 45, 47.) Hor proper adherents; not those who suffer her, hut those who are l)egotten of her. A distinct class from the last in v. 22 (cf. A'ole there), whose sin was less direct, being that only of connivance, kill . . . with death—Cf. the disaster that overtoolc the literal Jezebel's votaries of Baal, and Ahab'.s sons, 1 Kings IH. 40; 2 Kings 10. 0,7, 24, 25. Kill with death is a Hebnilsni lor slay with moat sure and awful death ; so"dylng thou shalt die" (Genesis 2. 17). Not "die the (common d(>iilh of men" (Numbers 18. 29). all the churches shall know— Implying tliat tliese addresses arc designed for tlie calliolic Church of all ages and places. So palpably shall God's band be seen In the Judgment on Thyallni, that IIk! whole Cliureh sliall recognl/.o It as God's doing. I am he—the "I" is strongly emphatical : "that it Is / am He who," searcheth . . . hearts—God's peculiar at tribute Is given to CliriKt. The "reins" are the seat of the desires; the "lieart," lliat of the tlioughts. TIk; Greek for "searcheth" expresses an accurate following up of h11 tracks and wIndliigK. unto every one of yaw— lit., "unto you, to each," Ac. accordlnjj lo your works— to be Judged not according to tlie mere act as It appenrs M Uinn, bul witli reference to tliu motl ve,/ui7/i and love
111 Inks we ought to translate "sckptkk" for "rod," as ill Kelirews 1. 8). "Shepherd" is used in Jeremiah 6.
3, of hostile rulers ; so also Zcchariah II. l(i. As severity here is the primary .thought, "rule as a shepherd" seems to mo to be used thus: He who would have shepherded them with a pastoral rod, shall, because of their Imrduucd unbelief, shepherd them with a rod of The Epkde to the Church at Sardis. REVELATION III. Tlireatenings against Uarepmlanct. tron. sliall they be broken—So one oldest MS., Vulgate, Father's judgment. In the sight of men, Sardis had "a name of living:" "so many and so great are the obligations of pastors, that he who would in reality fulfil even a third of them, would be esteemed holy by men, whereas, if content with that alone, he would be sure not to escape hell." [Juan d'Avila.] Note, in Sardis and Laodicea alone of the seven we read of no conflict with foes within or without the Church. Not that either had renounced the appearance of opposition to the world; but neither had the faithfulness to witness for God by word and example, so as to "torment them that dwelt on the earth" (ch. 11. 10). 3. how thou hast received—(Colossi an s 2. 0; 1 Thessalonians 4. 1 ; 1 Timothy 6. 20.) What Sardis is to "remember" is, not how joyfullj' she had received originally the Gospel message, but how the precious deposit was committed to her originally, so that she could not say, she had not "received and heard" it. The Greek is not aorist (as in ch. 2. 4, as to Ephesus, "Thou didst leave thy first love"), but "thou hast received" (perfect), and still hast the permanent deposit of doctrine committed to thee. The word "keep" (so the Greek is for English Version, "hold fast") which follows, accords with tli is sense. "Keep" or observe the commandment which thou hast received and didst hear. YiearA— Greek aorist, "didst hear," viz., when the Gospel doctrine was committed to thee. Trench explains "how," with what demonstration of the Spirit and power from Christ's ambassadors the truth came to you, and how heartily and zealously you at first received it. Similarly Bengel, "Regard to her former character (how it once stood) ought to guard Sardis against the future hour, whatsoever it shall be, proving fatal to her." But it is not likely that the Spirit repeats the same exhortation virtually to Sardis as to Ephesus. if tlierefore—seeing thou art so warned, if, nevertheless, &c. come on tiice. as a thief—in special judgment on thee as a Church, with the same stealthiness and as unexpectedly as shall be my visible second coming. As t?ie thief gives no notice of his approach. Christ applies the language which in its fullest sense describes His second coming, to describe His coming in special judgments on churches and states (as Jerusalem, Matthew 24.), these special judgments being anticipatory earnests of that great last coming. " The last day is hidden from us, that every day may be observed by us." [Augustine.] Twice Christ in the days of His flesh spake the same words (Matthew 24. 42, 43; Luke 12. 39, 40); and so deeply had his words been engraven on the minds of the apostles, that they are often repeated in their writings (ch. 16. 15; I Thessalonians 5. 2, 4, 6 ; 2 Peter 3. 10). The Greek proverb was that " the feet of the avenging deities are shod with wool," expressing the noiseless approach of the Divine judgments, and their possible nearness at the moment when they were supposed the farthest off. [Tbencu.] 4. The three oldest MSS. prefix "but," or "nevertheless" (notwithstanding thy spiritual deadness), and omit "even.'' names—persons named in the book of life (i>. 5j known by name by the Lord as His own. These had the reality corresponding to their name; not a mere »ia»t€ •among men as living, whilst really dead (v. 1). The gracious Lord does not overlook any exceptional cases of (il/riac, and Coptic Versions read. But two oldest MSS. read, "As the vessels of a potter are broken to shivers." A potter's vessel dashed topieces, because of its failing to answer the design of the maker, is the Image to depict God's sovereign power to give reprobates to destruciion, not by caprice, but in the exercise of His righteous judgment. The saints shall be in Christ's victorious " armies" when He shall inflict the last decisive blow, and afterwards shall reign with Him. Having by faith "overcome the wovld," they shall also rule the world, even as I— "as / also have received of (from) my Father," viz., in Psalni 2.7-9. Jesus had refused to receive the kingdom without the cross at Satan's hands; He would receive it from none but the Father, who had appointed the cross as the path to the crown. As the Father has given the authority to me over the heathen and uttermost parts of the earth, so I impart a share of it to my victorious disciple, as. the morning star—t. e., I will give unto him Myself, who am "the morning star" (eh. Ii2. 10); so that reflecting my perfect brightness, he sliall shine like Me, the morning star, and share my kingly glory (of which a star is the sj'mbol. Numbers 21.17; Matthew 2.2). Ci.v.
17, "1 will give him . . . the hidden manna," i. e.. Myself, Who am that manna (John 6. 31-33).
CHAPTER III.
Ver. 1-22. The Epistles to Sardis, Philadelphia, AND Laouicea. 1. Sardis—the ancient capital of Lydia, the kingdom of wealthy Croesus, on the river Pactolus. The address to this Church is full of rebuke. It does not seem to have been in vain ; for Melito, bishop of Sardis in the -second century, was eminent for piety and learning. He visited Palestine to assure himself and his flock as to the Old Testament canon, and wrote an epistle on the subject [EaSBBlus, 4. 26] ; he also wrote a commentary on the Apocalypse. [Eusebius, 4. 26 ; Jerome, Catalogus Scrip-, torum Ecclesiaslicoruin, 24.] he that hath the seven Spirits of God i. e., he who hath all the fulness of the Spirit (ch. 1. 4; 4. 5; 5. 6, with which cf. Zechariah 3. 9; 4.
10, proving His Godhead). This attribute implies His infinite power by the Spirit to convict of sin and of a hollow profession, and the seven stars—(Ch. 1. 16, 20.) His having the seven stars, or presiding ministers, flows, as a consequence, from His having the seven Spirits, or the fulness of the Holy Spirit. The human ministry is the fruit of Christ's sending down the gifts of the Spirit. Stars imply brilliancy and glory; the fulness of the Spirit, and the fulness of brilliant light in Him, form a designed contrast to the formality which He reproves, name . . . llvest . . . dead—(1 Timothy 5. 6; 2 Timothy 3. 5; Titus 1.
16; cf. Ephesians 2. 1, 5; 5. 14.) "A name," i. e., a reputation. Sardis was famed among the churches for spiritual vitality; yet the Heart-searcher, who seeth not as man seeth, pronounces her dead / how great searchings of heart should her case create among even the best of us ! Laodioea deceived herself as to her true state (v. 17), but it is not written that she had a high name among the other churches, as Sardis had. !J. Be—Greek, "Become," what thou art not, " watchful," or "wakeful," lit., "waking." tlie things which remain—.Strengthen those thy remaining few graces, which, in thyspiritual deadly slumber, are not yet quite extinct. [Alfokd.] "The things that remain'' can hardly mean "the persons that are not yet dead, but are ready to die^'' for v. 4 implies that the " few'' faithful ones at Sardis were not '* ready to die," but were full of life, are—The two oldest MSS. read, " were ready," lit,, " were about to die," viz., at the time when you " strengthen" them. This implies that " thou art dea<l," v. 1, is to be taken with limitation; for those must have some life who are told to strengthen the things that remain, perfect —lit., "filled up in full complement;" tran-ilalc, "complete." Weighed in the balance of Him who requires living faith as the motive of works, and found wanting, befcfre God Greek, "in the sight of God." The three oldest M8S., Vulgate, Syriae, and Coptic, read, "before (in the sight of) MV God:" Christ's Judgment Is God the rial saints in the midst of unreal professors, not deflled tlieir garments—j)iz., the garments of their Cliristiau profession, of which baptism is the initiatory seal, whence tlie candidates for baptism used in the ancient Church to be arrayed in white. Cf. also Ephesians 5. 27, as to the spotlessness of the Church when she shall be presented to Christ; and ch. 19. 8, as to the "fine linen, clean and white, the righteousness of the saints," in which it shall be granted to her t.» be arrayed; and "the wedding garment." Meanwhile she is not to sully her Christian profession with any defllement of flesh or spirit, but to " keep her garments." For no defilement shall enter the heavenly city. Not that any keep themselves here wholly free from defllement; but, as compared with hollow professors, the godly keep themselves unspotted from the world; and when they do contract It, they wash it away, so as to have their "robes white in the blood of the Lamb" (<!h.
7. 14). The Greek is not " to stain" Greek miainein), hut to Tlie Promise to the Cliurch at Sardis. REVELATION III. The Epistle to the Church at Philadelphia. mixed praise, lie tliat Is holy—as in the Old Testament, "the Holy One of Israel." Thus Jesus and the God of the Old Testament are one. None but God is absolutely holy (Greek hagios, .separate from evil, and perfectly haticg it). In contrast to "tiie synagogue of Satan" (v. 9 tru^— Greek alethinos: very God, as distinguished from . jr< false gods, and from all tliose who say that they are what they are not (v. 9): real, genuine. Furthermore, He perj'ecUy realizes all that is involved in the narces, God, Light (Jolin 1. 9; 1 John 2. 8), Bread (John 6. 3'2), the Vine (John 15. 1); as distinguished from all typical, partial, and imperfect realizations of the idea. His nature answers to His name (Jolin 17. 3; 1 Thessalonians 1. 9). The Greek alethes, on the oilier hand, is truth-speaking, truthloving (John 3. 33; Titus 1. 2). he that hath the key of Daviil—the antitype of Eliakim, to whom the "key," the emblem of authority "over the house of David,'' was transferred from .Shebna, who was removed from the "defile," or besmear (Greek molunein). Song of Solonion 5.
8. tikey sliall walk with lue iu ivlklte—TUe pioiui Ked reward accords with llie character of tliose to be revaided : keeping tlieir garments vndcfilcd and white til rough the blood of the Lamb now, they sliall ic<ilk ivith lliiii in wJiitc liereafter. On " willi me," of. the very same
Lulie 23. 43; John 17. 24. " WaiU" inlpu^^s spiritual life, for only the living walk; also lil)ort,v, for it is only the free who walk at large. The grace and dignity of flowing long garments is seen to best advantage wlten the person " walks: " so the graces of the saint's manifested cliaracter shall appear fully when he nitall At-rve the Lord perfectly hereafter (ch. 22. 3). tliey ai« woilliy—with the wortliiness (not their own, but that) which Christ has 5)ut on tliem (ch.7. 14). Ezekiel 16. 14, "perfect through MY comeliness which I had put upon thee." Grace is glory in the bud. "The worthiness here denotes a congruity between the saint's state of grace on earth, and that of t/lory, which the Lord has appointed for them, about to be estimated by the law itself of grace" [Vitkin(;a]. Contrast Acts 13. 46. 5. white—not a dull white, but glittering, dazzling white. [Gkotitis.] Cf. Alatthew 13. 43. The body transfigured into the likeness of Christ's body, and emitting beams of light reflected from Ilini, is probably the "white raiment'' promised here, the same Greek, "THIS man ;" he and he alone. So one oldest MS. reads. But two oldest M.SS., and most of the ancient versions, ".shall THUS be clothed," etc. raiment— Gi-ce/:, "garments." "He that overcometU" shall receive the same otlice of chamberlain or treasurer, as unwortiiy of it. Christ, the Heir of the throne of David, shall supplant all the less worthy stewards who have abused their trust iu God's spiritual house, and "shall reign over the house of Jacob," literal and spiritual (Luke 1.32,33), "for ever," "as a Son over His own house" (Hebrews 3. 2-6). It rests with Christ to open or shut the heavenly palace, deciding who is, and who is not, to be .admitted : as He also opens, or shuts, the prison, having t?ie keys of hell (the grave) and death (ch. 1. 18). The power of the ke.ys was given to Peter and the other apostles, only when, and in so far as, Christ made him and them infallible. Whatever degrees of this power may have been committed to minisit vvard as they who "have not defiled their garments" (r. 4); therefore the two are identical. I will not— Greek, "I will not by any means." blot out ... name out of . .. Iiook of life—of the heavenly city. A register was kept iu ancient cities of their citizens: the names of the dead v.ere of course erased. So those wlio have a name that theij live and are dead {v. 1), are blotted out of God's roll of ters, the supreme power belongs to Ciirlst alone. Thus Peter rightly opened the Gospel door to the Gentiles (Acts 10.; 11.17,18; especially 14. 27, end). But he wrongly tried to shut the door in part again (Galatlans 2. 11-18). Eliakim had "the key of the liouse of David laid upoa his shoulder :" Christ, as the antitypical David, Himself tile heavenly citizens and heirs of eternal life; not that in God's electing decree tliey ever were in His book of lias the key of the supreme "government upon His shoulder." His attribute here, as in the former addresses, accords with His promise. Though "the synagogue of Satan," false "Jews" (v. 9) try to "shut" the "door'' which I "set open before thee;'' "no man can shut it" (r. 8). shutteth—So Vulgate and S'yriac Versions read. l!ut the four oldest MSS. read, "shall shut:" so Coptic Version and Okigen. situtteth, and no man openeth—Two oldest MSS., B, N, CopticVersion, and OiilGEN read, "shall open." Two oldest JISS., A, C, and Vulgate Vei-sion, support English V't*)-*io;i reading. 8. I hove life. But, according to human conceptions, those who bad a high name for piety would be supposed to be la it, and were, in respect to privileges, actually among those In the way of salvation; hut these privileges, and tlie fact that they ouce miglit iiave been saved, shall be of no avail to them. As to the book of life, ef. ch. 13.8;
17. 8; 20. 1-2, 15; 21. 27; Exodus 32. 32; Psalm 69. 2S\ Daniel
12. 1. In the sense of the cull, many are enrolled among the called to salvation, wlio sliall not be found among the chosen at last. The pale of salvation is wider than that of election. Election is li.xed. Salvation is open to all, and is pending (luimanly speaking) in the case of those mentioned here. But ch. '20. 15; 21. 27, exhil)it the hook of the elect alone In the narrower sense, after the erasure of the others, before . . . before Greek, "\n the presence of." Cf. the same promise of Christ's eonfrsslng before His Father, &c., thosH wlio confessed Uim, Iilalthew 10. .32, ;«; Lnke 12.8,9. He omits "in heaven" alter " my Kather," because there Is, now that He is in lieaven, no contrast between the Father m heaven and the Son on earth. He now sels His seal from heaven upon many of His words uttered on earth. [TiiUNCil.] An undesigned coincidence, proving that these epistles are, as they jirofess, in their words, as well as substance, Christ's own addresses; not even tinged with the colour of John's
Bet—fj'jccA:, "given :" It is my gracious (/i/Mo tltee. open «loor— lor evangelization ; a door of spiritual usefulness. The opening of a door by Him to the Phlladelphlan Church ai'cords witli tlte previous assignation to Him of "the key of David." and-The three oldest MSS., A, B, C, and Okiokn read, "which no man can shut." for—" because." a little-This gives the idea that Christ says, He sets before Plilladelphla an open door becau.se she has some little strength ; whereas the .staise rather is. Ho docs so because she has "but little strength:" being con.sciously weak herself, she Is the litter object for God's power to rest on [so AiilHNAsJ, that so the Lord Christ n\ay have all the glory, mill hast kept and so, the iitileness of thy strength becoming the source of Almighty power to thee, as leading thee to rest wholly on my great power, tliou liast kept my word. Gturnus nuikes " Utile strength ' to mean that sho had a Church small in numbers and ejclernal re.iourccs: "a st.vle, su<-h as It appears In his Gospel and ICpistles. The coincidence Is mainly with the three other Gospels, and not with John's, which mak<s the coincidence more markedly undesigned. So also 1he<rlause, "lie that hath an ear, let lilm hear," Is not repeated from John's Gospel, hut from the Lord's own words In the three .s.ynoptlc Gosiiels (.Matthew 11. 15; 13. 9; Mark 4. 9, 2:1; 7. 1(1; laike 8. little flock poor in worldly goods, and of small account In the eyes of men." [Tkenoi.] So Ai.I'OUD. I prefer the view given above. The Greek verbs are in the aorlst tense: "'Thou didst keep . . . didst not deny my name:" alluding to some particular occasion when her lalthftilness was put to the test. O. 1 will make— (Vrw/c present, "I make," lit., "I give" (iXole, v.H). The promise to I'hlludeli)hia is larger than that to Smyrna. To Smyrna the promise was that "the syiuigogue of Satan" should notprevail against the faithful In her: to Philadelphia, that she should even win over some of "the synagoguS of Satan" to fall on their faces and conjcss God is in her itf a 8; 11. 35). O. (Cf. Note, ch. 2. 7.) 7. PhUn<lel|ihln— In Lydia, twenty-eight miles south-east of Sardls, built by AltaluH I'hlladelphus, king of I'ergnmos, who died 1;J8 A.n. It was nearly destroyed by an eartl Kjuuke in the reign of Tiberius. tTAClTU.s, Annals, 2. 47.J The connection of this Church with .I(!ws there causes the address to It to have an ()l<l Tesliuner.t (colouring in lli<^ Images employed. Jl and Smyriiu alone of the seven receive uutruth. Translatt, "(some) of the synagogue." For uuUl ofiO
The Epistle to the Church at Philadelphia. REVELATION III, The Epistle to the Church at LaodicecL
Christ sliall come, and all Israel then be saved, there is but "a remnant" being gathered out of tiie Jews "accoi'dlng to the election of grace." Th's is an instance of how Christ set before her an "open door," some of iier greatest adversaries, the Jews, being brought to the obedience of tlie laith. Their UHirshipputg before lier feet expresses the convert's willingness to take the very lowest phice in the Chnrch, doing servile honour to those whom once they pei-secuteci, rather than dwell with tlie ungodly. Bo the Philippiau jailer before Paul. 10. patience—"endunince." " The word of my endurance" is my GoxpeliDOrd, which teaches patient endurance in expectation of my coming ^ch. 1. 9). My endurance is the endurance which I require, and wliich I practise. Clirist Him.self uow endures, palienUy waiting until the usurper be beast's followers (ch. 13. Ifi, 17), and on the harlot (ch. 17. S cf. 20. 4). name of tite city of my God—as one of Its citizens (c)i. 21. 2, 3, 10, which is briefly alluded to by anticipation here). The full description of the city forms the appropriate close of the book. The saint's citizenship is now hidden, but then it shall be manifested: he shall have tlie r if/hi to enter in through the gates into the city (ch.
22. 14). This was the city which Abraham looked for. new — Greek, kaines. Not the old Jerusalem, once called " the Iiniy city," l)ut having forfeited the name. Greek nea would express that it had reeenlly come into existence; but (ireek kaine, that which Is iieiv and different, suptrseding tlie worn-outold Jerusalem and its polity. "John, in the Gospel, applies to the old city the Greek name Hierosoly»u/. But in the Apocalypse, always, to the heavenly city the Hebrew name Hierousalem. The Hebrew name is the o:lginal and holier one: the Greek, recent and more secular and political one." [Bengel.] my new name—at present incommunicable, and only known to God : to be hereafter revealed and made the believer's own in union with God in Christ. Christ's name written on him denotes he shall be tcholly Christ's. New also relates to Christ, who shall assume a neic character (answering to His "new name") entering with His saints on a kingdom—not that which He had with the Father before the worlds, but that earned by His humiliation as Son of man. Gibbon, the infidel {Decline and Fall, ch. 64), gives an unwilling testimony to the fulfilment of tlie prophecy as to Philadelphia in a temporal point of view, " Among citst out, and all "His enemies be made his footstool." Ko, too, His C'huich, for the joy before her of sharing His coming kingdom, endures paiieul.ly. Hence, in v. U, follows, " Behold, I come quickly." 1 also—Tlie reward
Is in kind: "because thou didst keep," <tc., "I also (on my side) will keep thee," <tc. from Greek, "(so as to deliver thee) out of" not to exempt from temptation. tl»c Hour of tcin]>latton—the appointed «cawrt of at Hiction and templaiion (so in Deuteronomy 4. 34 the plagues are called "the temptations of Egypt"), lit., "tlie temptation:" the sore temptation wliich is coming on: the time of great tribulation before Christ's second coming, to try tliein tliat (twvll upou tite earth—those wlio ure of earth, eartliy (ch. 8. 13). "Dwell" implies that their home is earth, not heaven. All mankind, except Uie elect (ch. 13. 8, 11). The temptation brings out the the Greek colonies and churches of Asia, Philadelphia is still erect,—a column in scene of ruins—a pleasing example that the paths of honour and safety may sometimes be the same." X3. (Note, ch. 2. 7.) 11. I.aodlceana — The city was in the south-west of Plirygia, on the river Lycus, not far from Colosse, and lying between it and Pliiladelphia. It was destroyed by an earthquake, 62 A. D., and rebuilt Ijy its wealthy citizens without the help of the stale. [Tacitu.s, Annals 14. 27.] This wealth (arising from the excellence of its wools) led to a self-satfidelity of those kept by Christ, and hardens the unbelieving reprobates (ch. 9. 20, 21; Hi. 11, 21). Tlie particular pereecu Lions wliich befell Philadelphia shortly after, were the earuestof the great last tribulation before Christ's coming, to wliich the Church's attention in all ages is directed. 11. Behold—Omitted by tlie three oldest M.SS. and most ancient versions. Icome qulckiy—tliegreat incentive to persevering faithfulness, and the consolation under preseuit trials, that . . . which thou lia«t—"The word of my palieuce," or "endurance" (u. 10), which He had just cotnruended them for keeping, and which involved with isfied, lukewarm state in spiritual things, as r. 17 describes. See Noteon Colossians 4. Ki, on the Epistle which is thought to have been written to the Laodicean Cliuich
It the attaining of tlie kingdom ; this they would lose if Ihey yielded to the temptation of exchanging consistency and Kuflfering for compromise and ease. tliAt no man take tliy crown—wliicli otherwise thou wouldst receive: that no tempter cause thee to lose it : not that the tempter would thus secure it for himself (Colossiaus 2. 18). 1;4. bj' Paul. The Church in latter times was apparently flourishing; for one of the councils at which the canon of Scripiiire was determined was held in I/aodicea in 361
A. D. Hardly a Christian is now to be found on or near its site, the Amen—(Isaiah 6.5. Ki, Hebrew, "Bless Himself in the God of ^meii . . . swear by the God of Amen;"
in tlie temple—In one sen.se there shall be " no temple" in the heavenly city, because there shall be no distinction of things into sacred and secular, for all things and persons shall be holy to the Lord. The city Bball be all one great temple. In wh;ch the saints shall be not merely stones, as in the spiritual temple now on earth, but all eminent as pillars: Immovably firm (unlike Philadelphia, the city which was so often shaken by earthquakes, Stra bo, 12. and 13.), like the colossal pillars before Solomon's temple, Uoaz (i.e., "In it is strength") and Jachin ("It shall be established"): only that those pillars were outside, these shall be within the temple, my God (Note, ch. 2. 7.) go no more out—the Greek is Btronger, iiever more at all. As the elect angels are beyond the possibility of falling, being now under (as the Schoolmen say) "the blessed necessity of goodness," so shall the saints be. The door shall be once for all shut, as well to shut safely in for ever the elect, as to shut out the lost (Matthew 2.5. 10; John 8.35; cf. Isaiah 22. 2.3. the type, Eliakim). They shall be priests for ever unto God (ch. 1.
2 Corinthians 1.20.) He who not only says, but is, the Truth. The saints used Amen at the end of prayer, or in assenting to the word of Go<l ; but none, save the Son of God, ever said, "Amen, I say unto you," for it is the language peculiar to God, who avers by Himself. The New Testament formula, "Amen, I say unto you," is equivalent to the Old Testament (orniula, "as Hive, saitli Jehovah." In St. John's Gospel alone He uses (in the Greek) the double "Amen," John 1. .51; 3. 3, <Sc., In English Version, " Verily, verily." The title happily harmonizes with the addre.ss. His unchanging faithfulness as " the Amen " contrasts with Laodicea's wavering of purpose, "neither hot nor cold " (v. 16). The angel of Laodicea has with some probaliility been conjectured to be Archippus, to whom, thirty years previously, Paul had already given a monition, as needing to be stirred up to diligence in his ministry. So the Apostolic Constitutions, 8. 4(i, name him as the first bishop of Laodicea: Kupj)Osed to be the son of Philemon (Philemon 2). faitlifnl and true Witness—As "the Amen" expresses the unchangeable truth of His promises; so "the faithful the true witness," the truth
6). " Who would not yearn for that city out of which no friend <leparts, and into which no enemy enters?" [AuODSXINE in TUENCH.] write upon him the name of my God—as belonging to God in a peculiar sense (ch. 7. 3; 1). of His revelations as to the heavenly things which He has seen and testifies. "Faithful," i.e., trustworthy (J Timothy 2.11,13). "True" is here {Greek, alethinos) not triilh-speaking (Greek, alethes), but " perfectly realizing all that is comprehended in the name Witness" (1 Timothy 6.
4; 14. 1; and especially 23. 4), therefore secure. As the name of Jehpvah ("Holiness to the Lord") was on the Koldeu plate on the high priest's forehead (Exodus 28. 3ft-
13). Three things are necessary for this: (1.) To have seen with his own eyes what Heattosls; (2.) to be competent
S8); so the saints In their heavenly royal prh stliood shall bear His name openly, as consecrated to Him. Cf. the caricature of this in tbe brand on the forehead of the to relate It for others; (3.) to be willing truthfully to do so. In Christ all these conditions meet. [Tkknch.I begin*
5til
The Laodiceans Rebuked /or EEVELATION III. being nf Uher Hot nor Cold. nlng of the crratiou of God—not He whom.God created
Colossians 2. 1, 3 ; 4. 16, are hidden all the treasures of wisdom and knowledge). " Buy" does not imply that we can, by any work or merit of ours, purchase God's free gift; nay the very purchase-money consists in the renunciation of all self-righteousness, such as Lao<ticea had (u. 17). " Buy" at the cost of thine own self-sufficiency (so Paul, Philippians 3. 7, 8); and the giving up of all things, however dear to us, that would prevent our receiving Christ's salvation as a free gift, e. g., self and worldly desires. GU Isaiah 55. 1, "Buy . . . without money and price." gold tried In— lit., "fired (and fresh) from the fire," i. e., just fresh /com the furnace which has proved its purity, and retaining its bright gloss. Sterling spiritual wealth, as contrasted with its counterfeit, in which Laodicea boasted first, but as iu Colossians 1. 15-18 (cf. Azotes there), the Beginner of all creation. Its originating instrument. All creation would not be represented adoring Him, if He were but one of themselves. His being the Creator is a strong guarantee for His faithfulness as "the Witness and Amen." 15. neither cold—The antithesis to "hot," lit:, boiling ("fervent," Acts 18. 25; Romans 12. 11; cf. Song of Solomon 8. 6; Luke 24. 32), requires that "cold " should here mean more than negatively cold; it is rather, positively icy cold : having never yet been warmed. The Laodiceans were in spiritual things cold comparatively, but not cold as the world outside, and as those wlio had never belonged to the Cliurch. The lukejvarm state, if it be the transitional stage to a warmer, is a desirable state (for a itself. Having bought this gold she will be no longer poor (v. 17). of me—the source of " unsearchable riches" (Ephcsians 3.8). Laodicea was a city of extensive money transactions. [CiCEKO.] mayest be rich Greek, "... enriched." white raiment—"garments." Laodicea's wools were famous. Christ oilers infinitely whiter raiment. As "gold tried in the fir^" expresses faith tested by fiery trials : so " white raiment," Christ's rigliteousness imputed to the believer in justification, and imparted in sanctiflcation. appear Greek, "be manifested," viz., at the last day, when every one without the wedding-garment shall • be discovered. To strip one, is in the East the image of putting to open shame. So also to clothe one witJi fine apparel is the image of doing him honour. Man can discover his shame, God alone can cover it, so that his nakedness shall not be manifested at last (Colossians 10- little religion, if real, is better than none) ; but most fatal when, as hej e, an abiding condition, for it is mistaken for a safe state («. 17). This accounts for Christ's desiring that Ihey were cold rather than lukewarm. For then there would not be the .same "danger of mixed motive and disregarded principle." [Alfgrd.I Also, there is more hope of the cold, i. e., those who are of the world, and not yet warmed by the Gospel call ; for, when called, they may become hot and fervent Cbristians: such did the onceeold publicans, Zaccheus and Matthew, become. But the lukeivarm has been brought within reach of the lioly fire, without being heated by it into fervours having religion enough to lull the conscience in false security, but not religion enough to save the soul: as Bemas, 2 Timothy 4. Such were the halters behveen two opinions in Israel (1 Kings 18. 21; cf. 2 Kings 17. 41 ; Matthew 6. 24). 16. neither cold nor hot—So one oldest MS., B., and Vulgate read. But two oldest MSS., Syriac, and Coptic, transpose thus, "hot nor cold." It is remarkable tliat tlie GVeeAr adjectives are in the masculine, agreeing witli the angel, not feminine, agreeing with the Church. The Lord addresses the angel as the embodiment and representative of the Church. The chief minister is answerable for his flock, 14). Blessed is he whose sin is so covered. The hypocrite's shame may be manifested now, it must be .so at last, nnoiiit . . . with eye-salve—The oldest MSS. read, " (buy of me) eye-salve (collyrlum, a roll of oiutineut), to anoitU tliine eyes." Christ has for Laodicea an ointment far more precious than all the costly unguents of th» East. The eye is here the conscience or inner light of th« mind. According as it is sound and " single" (Greek, haplorn, "simple"), or otherwise, the man sees aright spirit ually, or does not. The Holy Spirit's unction, like th< ancient eye-salve's, first smarts willi conviction of siu. then heals. He opens our eyes first to ourselves in our wretchedness, then to the Saviour in His preciousness. Tkench notices that the most sunken churches of the seven, 1)12., Sardis and Laodicea, are the ones in which alone are specified no opponents from without, uor hereif he have not laithluUy warned the members of it. I will— Greek, "I am about to," "I am ready to:" I have it in m.y mind: implying graciously tlie possibility of the threat not being e.xecuttd, if only they repent at once. Hisd(!alings towards them will depend on theirs towards Him. spue thee OHt of my nkouth—reject willi righteous loutliiiig, as Canaan spued out its inhabitants for their abominations. Piiysicians used lukewarm water to cau.se vomiting. Cold and liot drinlts were common at feasts, .but never lukewarm. There were hot and cold springs near Laodicea. 17. Sell-sufficiency Is the fatal danger of a lukewarm state (Note, v. 15). thou ««ves>t— virtually atid mentally: if not in so many words, increased tvitU goods Gruek, "have become enriched," implying sell-pral.se iu self-acquired riches. Tlie Lord alludes to Ho.sca 12. 8. The riclies on whlcli they prided themselves were spiritual riclies; though, <l(>ubM<'ss, llieir spiritual self-sufliclency (" 1 have need of nothing") was much fostered by their worldly wealth ; as, on the other hand, povei ty of spirit Is fostered by poverty in respect to worldly riches, hnowest n<»t that tikoii— in particular, above all others. The " thou" in \\\e Ureck Is enipliall Cal. artwretel»«d Greek, " ul t the wretched one." ni Ucrable—So oni oldest MSS. reads. Hut two oldest M.S.S. prelix "the." Translate, " the pitiable;" "the one especially to be pitied." How dillerent Christ's estlnnile of men, from their own estimate of themselves, "1 have need of nothing!" lillndwhereas Laodicea boasted of a deeper than common i/t.viV/W Into Divine things. They were not absolulely WtM</, else ct-jirtye would have bien of no avail to them; but short-sighted. 18. CJentlo and loving Iron.v. Tiiktt my advice, thou who fanciest lliy.sill in need of nothing. Not only ai t thou not in need of nothing, but art In need of the commonest nccessai lcs of exlslsies from within. The Church owes much to God's overruling Providence wiiich has made so often internal and external foes, in spite of themselves, to promote His cause by calling forth her energies in contending for tlie faith once delivered to the saints. Peace is dearly bought at the cost of spiritual stagnation, where there is not interest enough felt in religion to contend about it at all. 19. (Job 5. 17 ; Proverbs .3. U, 12 ; Hebrews 12. 5, 6.) So in the case of Manu.sscs (2 Clironicles ,3.!. 11-13). As many—All. " He scourgeth every son whom He receiveth. And slialt thou be an exception'? If excepled from sulleriug the scourge, thou art excepted from the number of the sons." [AiiGU.sriNK.] This is an encouragement to Laodicea not to deupair, but lo ii'gard tliexebnke as a token for gooti, if she profit by II. I Inw-Greek, philo, the love of giatiiitous (if)'eetion, iiidepeiuleiit of any giounds for esteem ill the object loved. But In the case ol Plilladelplila (D. »), "I have loved thee" {Greek, egajiesa) tlie love of e.\leem, founded on the Judgment. Cf. Note In my Knglish Gnomon of BiiiNUHL, .loiin 21. 15-17. 1 rebuke —The " 1" In the Greek stands first of tlie sentence eiupluitically. / in my di'ullngs, so altogether unlike man's, in the case of all irhvm J love, rebuke. The Greek elencUo Is the same verb as In John Iti. 8, "(the Hol.v tihost) will convince (rebuke unto convhllon) the world of sill." clkuiitcu—"chastise." The Greek paiileu, wliiuil In classlcul Greek nieaii.s (o instruct. In llii> New Testuuieiit means to instruct by chasti.icinint (Hebrews 1'^ fciice. He graciously 8t<)o|)H to their modes of thought and speech: Thou an a ixople ready to listen to any cfji/fuvi UK lo how to buj, to advantage; I hen, listen lo niy counsel
5, (i). David was rebuked unto conviction, when he cried, "1 have sinned against the Lord:" the chastening followed, when his child was taken from him (2 Samuel (for I am " Counsellor," Isaiah 9. U), "buy of mi; " {in whom, ttccoidlug to I'aul's Epistle written to the neighbouring Colosse, and intended for tiie IiUidlcean CluucU uUo, IU. 13, 11;. In the Divine chastening, the sinner ut ou«
6U'J
Christ Standeth at the Door and Knocketh. EEVELATION IV. The Vision of Gods Throne in Heaven. and the same time winces under the rod and learns righteousness, toe zealous—habitually. Present tense In the Greek, of a life-long course of zeal. The opposite of "lukewarm." The Greek by alliteration marks this: Laodlcea had not been "hot" {Greek, zestos), she is therefore urged to "be zea,\o\\%" (Greek, zeleue) : both are derived from the same verb, Greek, zeo, to boil, repent —Greek aorist: of an act to be once for all done, and Cone at once. 30. stand— waiting in wonderful condescension and long-suffering, knock—(Song of Solomon 5. 2.) This is a further manifestation of His loving desire for the sinner's salvation. He who is Himself " the Door," and who bids us " knock " that it may be " opened unto" us, is first Himself to knock at the door of our hearts. If He did not knock first, we should never come to knock at His door. Cf. Song of Solomon 5. 4-C, which is plainly alluded to here; the Spirit thus in Revelation sealing the canonicity of that mystical book. The spiritual state of the bride there, between waking and sleeping, slow to open the door to her Divine lover, answers to that of the lukewarm Laodicea here. "Love in regaid to men emptied (humbled) God ; for He does not remain in His place and call to Himself the servant wliom He loved, but He comes down Himself to seek him, and He who is allrich arrives at the lodging of the pauper, and with His own voice intimates His yearning love, and seeks a similar return, and withdraws not when disowned, and is not impatient at insult, and when persecuted still waits at the doors." [Nicolaus Cabasilas m Tkexch.] iny voice —Heappeals to the sinner not only witli His hand (His providences) A;nocA:mg', but with His roice (His word read or heard ; or rather. His Spirit inwardly applying to man's spirit tlie lessons to be drawn from His providence and His word). If we reluse to answer to His knocking at our door now. He will refuse to hear our knocking at His door hereafter. In respect to His second coming also. He is even now at the door, and we know not how soon He may knock; therefore we should always be ready to open to Him immediately, if any man hear—for man is not compelled l)y irresistible force: Christ knocks, but does not break oien the door, though the violent take heaven by the force of prayer (Mattliew 11. 12): whosoever does hear, does so not of himsell', but by the draioinys of God's grace (John 6. 4-1): repentance is Christ's gift (Acts 5. 31). He dratvs, not drags. Tlie 8uu of righteousness, like the natural sun, the moment that the door is opened, pours In His light, which could not previouslj' find an entrance. figured elect Church shall with Christ judge and reign over the nations in the fiesh, and Israel the foremost of them ; ministering blessings to them as angels were the Lord's mediators of blessing and administrators of His government in settiug up His throne in Israel at Sinai. This privilege of our high calling belongs exclusively to the present time whilst Satan reigns, when alone there is scope for conflict and for victory (2 Timothy 2. 11, 12). When Satan shall be bound (ch. 20. 4) there shall be no longer scope for it, for all on earth shall know the Lord from the least to the greatest. This, the grandest and crowning promise. Is placed at the end of all the seven addresses, to gather all in one. It also forms the link to the next part of the book, where the Lamb is introduced seated on His Father's throne (ch. 4. 2, 3; 5. 5, 6). The Eastern throne Is broader than ours, admitting others besides him who, as chief, occupies the centre. Trench notices, The order of the promises in the seven epistles corresponds to that of the unfolding of the kingdom of God from its first beginnings on earth to its consummation in heaven. To the faithful at Ephesus, (1.) the tree of life inihe Paradise of God is promised (ch. 2. 7), answering to Genesis 2. (2.) Sin entered the world and death by sin ; but to the faithful at Smyrna it is promised, they shall not be hurl by the second death fch. 2. 11). The promise of the hidden manna (ch. 2.
17) to Pergamos (3.) brings us to the Mosaic period, the Church in the wilderness. (4.) That to Thyatira, viz., triumph over the nations (ch. 2. 26, 27), forms the consummation of the kingdom in prophetic type, the period of David and Solomon characterized by this power of the nations. Here there is a division, the seven falling into two groups, /o!tr and three, as often, e. <7., the Lord's Prayer, three and four. The scenery of tlie last three passes from earth to heaven, the Church ooutemplated as triumphant, with its steps from glory to glory. (5.) Christ promises to the believer of Sardis not to blot out his name out of the book of life, but to confess him before His Father and the angels at the Judgment day, and clothe him with a glorified body of dazzling whiteness (v. 4, 5). To the faithful at Philadelphia (6.) Christ promises they shall be citizens of the new Jerusalem, fixed as immovable pillars there, where city and temple are one (v. 12) ; here not only individual salvation is promised to the believer, as in the case of Sardis, but also privileges in the blessed communion of the Church triumphant. (7.) Lastly, to the faithful of Laodicea is given the crowning promise, not only the two former blessings, but a seat with Christ on His throne, even as He has sat with His Father on His Father's throne (v. 21).
Cf. Hilary on Psahn IIS. 89. I wlU coine in to liim—as I did to Zaccheus. stip witJi lilm, and lie witli me—Delightful reciprocity! Cf. "dwelleth in me, and I in Him," John 6. 56. Whereas, ordinarily, the admitted guest sups witli the admitter, here the Divine guest becomes Himself the host, for He is the bread of life, and the Giver of the marriage feast. Here again he alludes to the imagery Of the Song of Solomon t. 10, where the Bride invites Him to eat pleasant fruits, even as He had first prepared a feast for lier, " His fruit was sweet to my taste." Cf. the same Intercli.mge, John 21. 9-13, the feast being made up of the viands tliat Jesus brought, and those which the disciples brought. The consummation of ttiis blessed intercommunion sliall be at tlie Marriage Supper of the Lamb, of whicli tlie Lord's Supper is the earnest and foretaste, til. sit with me in my throne—(Ch. 2. 26, 27 ; 20. G ; Matthew 10.28; 20.23; Jolin 17. 22, 21; 2 Timothy 2. 12.) The same wliom Christ had just before threatened to spue out of His mouth, is now offered a seat with Him on His throne .' " The highest place is within reach of the lowest; the faintest spark of grace may be fanned into the mightiest flame of love." [Tkench.] even as I also—Two til rones are here mentioned, (1.) His Father's, upon which He now sits, and has sat since His ascension, after His victory over death, sin, the world ; up<ni this none can sit save God, and tiie Ood-man Clirist Jesus, for it is the incommunicable prerogative of God aloue; (2.) the throne wliich shall ha peculiarly His as the once humbled and then glo-
CHAPTER IV.
Ver. 1-11. Vision op God's Throne in Heaven ; Thh Four and Twenty Edders; The Four Living Creatures. Here begins the Revelation proper ; and first, chs.
4. and 5. set before us the heavenly scenery of the succeeding visions, and God on His throne, as the covenant God of His Church, the Revealer of them to His apostle through Jesus Christ. The first great portion comprises the opening of the seals and the sounding of tlie trumpets (chs. i, to 11). As the communication respecting the seven churches opened with a suitable vision of tlie Lord Jesus as Head of the Church, so the second part opens with a vision suitable to the matter to be revealed. The scene is changed Irom earth to heaven. X. Airter tlxla— Greek, " After these things," marking the opening of the next vision in the succession. Here is the transition from "the things which are" (ch. 1. 19), the existing state of the seven cliurches, as a type of the Church in general, in John's time, to "the things which shall be hereafter," viz., in relation to the time when John wrote. I looked—rather as Greek, "I saw" In vision; not as English Version means, I directed my look that way. was—Omit, as not being in the Greek, opened— " standing open ;" not as though John saw it in the act of being opened. Cf. Ezckiel 1. 1; Matthew 3. 10; Acts
7. 56; 10. 11. But in those visions the heavens opened, disclosing the visions to those below on earth. Whereaa rifled Son of man, to be set up over the whole earih (heretofore usurped by Satan) at His coming again ; in this the here, heaven, the te)uple of God, remains closed to thoM vtc Corious saiulu shall share (1 Corinthians 0.2). The trans-
5G3
The Four and Twenty Elders. REVELATION IV. The Four BeaMs Full of Eyts, tioned before, whereas the twenty -four thrones were. They are not angels, for they have iihite robes and croutis of victory, implying a conflict and endurance, "Thou hasl redeemed us": they represent the Heads of the Old and New Testament churches respectively, the Twelve Patriarchs (cf. ch. 7. 5-8, not in their personal, but in their rep« resentative character), and Twelve Apostles. So In ch. 13^ on earth, hut John is transported lu vision through nn open door up into heaven, whence he can see things passing on eurth or in heaven, according as tlie scenes of the several visions require. tl»e first voice wUicli I lienrd the voice which I heard at first, ru'z., in cli. 1. 10; the former voice, was as it were —Omit u'a*, it not being in the Greek. "Behold" governs in sense both "a door," Ac, and " the first voice which," &e. Come up lill Uer— through the "open door." be— come to pass. Hereafter Greek, "atler these tilings:" after the present time (ch. 1. 19).
3, " the song of Moses, and of the Lamb," the double constituents of the Church are implied, the Old Testament and the New Testament. "Elders" is the very term for the viinistry both of the Old and New Testament, the Jewish and the catholic Gentile Church. The tabernacle was a " pattern" of the heavenly antitype ; the holy place, a figure of HEAVEN ITSELF. Tlius Jehovali's thr One is rep» resented by the mercy -seat in the holiest, the Shekinah cloud over it. "The seven lamps of fire before the throne" (u.o) are antitypical to the seven-branched candlestick also In the holiest, emblem of the manifold Spirit of God : " the sea of glass" (v. 6) corresponds tothe molten a. Aud—Omitted in the two oldest MSS., Vulgate, Syriac.
[ waLS— Greek, "I became in the Spirit" (Note, ch. 1. 10): I was completely rapt in vision into the heavenly world, was set—not xvas placed, but was situated, lit., lay. one sat on tlie tliroiie—the Eternal Father: the Creator fr.
11): also cf. f. 8 with ch. 1. 4, where also the Father is deBiguated " Which is, and was, and is to come." When the Sou, "tb.e Lamb," is introduced, ch. 5. 5-9, a nexv song is sung which distinguishes the Sitter on the throne from sea' before the sanctuary, wherein the priests washed themselves before entering on their holy service ; so introduced here in connection with the redeemed " priests unto God" (ef. Note, ch.15.2). The "four living creatures" the Lamb, "Thou hast redeemed us to God," and v. IS, "Unto Him that sitteth upon the tlirone, and unto the Lamb." .So also in ch. 5. 7, as in Daniel 7. 13, the Son of man brought before the Ancient of days Is distinguished from Him. The Father in essence is invisible, but in Scripture at times is represented as assuming a visible form. 3. was—Omitted in the two oldest M.S.S., but supported by Vulgate and Coptic, to look upoi\—Grefk, "in sight," or "appearance." j!»»i>er—From ch. 21. U, wliere it is called most precious, which the jasper was not, Ebkaud infers it was a diamond. Ordinarily, X,\ie jasper is a stone of various wavy colours, somewhat transparent: in ch. 21. 11 it represents watery crystalline brightness. The .wrdine, our cornelian, or el.se a flery red. As the watery brightness represents God's holiness, so the flery red His justice executing flery wrath. The same union of white or watery brightness and tiery redness appears in ch. 1.14; 10.1; Ezf kit! 1.4; 8. 2 ; Daniel 7. 9. rainbow round about the tl»r«j»c—forming a complete circle (type of God's perfection and eternity: not a half circle as the earthly rainbow) surrounding the throne vertically. Its various colours, which combined form one pure solar ray, symbolize the varied aspects of God's providential dealings uniting in one harmonious whole. Here, however, the predominating colour among the prismatic colours is green, tlie most refreshing of colours to look upon, and so symljoluing God's consolatory promises in Christ to His people amidst Judgments on His foes. Jloreover, the raiul)i)W was the appointed token of God's covenant with all Ii<'sh, and His people in particular. Hereby God In type renewed to man the grant originally made to tlie
6, 7) answer to the cherubim over the mercy-seat. So the twenty-four throned and crowned elders are typified by the twenty-four chiefs of the twenty-four courses of priests, " Governors of the sanctuary, and governors of God" (1 Chronicles 24.5; 25). 5. proceeded— G'reeA-, " proceed." tliunderings and voices—The two oldest MSS. transpose, "voices and tliunderings." Cf. at the giving of the law on Sinai, Exodus 19. 16. "The thundei-iiiffs express God's threats against the ungodly: there are voices in the thunders (ch. 10. 3), f. e., not only does He threaten generally, but also predicts special judgments." [GroTIUS.] seven lamps . . . seven Spirits—The Holy Spirit in His sevenfold operation, as the light-and-Iife Giver (cf, ch. 5. 6, seven eyes . . . the seven Spirits of God ; 1. 4 ; 21. 2S; Psalm 119. 105) and flery purifier of the godly, and consumer of the ungodly (Matthew 3. 11). 6. Two oldest MSS., A, B, Vulgate, Cox>tic, and Syriac, read, "As it were a sea of glass." like . . . crystal—not imperfectly transparent as the anclentcommon glass, but like rock crystal. Contrast the turbid " many waters" on which the harlot " slttelh" (cli, 17). Cf. Job 37. 18, " the sky . . . as a molten looking-glass." Thus, primarily, the pure ether which separates God's throne from St. John, and from all things before it, may be meant, symbolizing the "purity, calinne.ss, and majesty of God's rule." [AifcJrd.] But see the' analogue In the temple, the molten sea before the sanctuary (A'o<<?, t'. 4, above). There Is in this sea depth and transparency, but not the fluidity and Instability of the natural .sea (cf. ch. 21. 1). It stanjls solid, calm, and clear. God's j!((f(7J)ien^* are called "a great deep" (Psalm 36. 6). In ch. 15. 2 It Is a " sea of glass mingled with fire." Thus there Is symbolized hero the purificatory baptlsni of water and the Spirit of all who are made "kings and priests unto God." In ch. 15. 2 the baptism with the first Adam. The antitype will be the " new heavens and the new earth" restored to redeemed man, just as the earth, afler the destruction by the flood, was restored to Noah. As the rainbow was first reflected on the waters of the world's ruin, and continues to be seen only when a cloud is brouglit over the earth, so another deluge, ivz., of fire, shall precede the new heavens and earlh: the Lord, as here, on his throne, whence (u. 5) proceed " lightfire of trial Is meant. Through both all the klngprlests have to pass In coming to God; liiii judgments, which overwhelm the ungodly, they stand flrnily upon, nings and tliunderings," shall issue the commission to rid the earth of lis oppressors; but then, amidst Judgment, when other men's hearts fall them foifi'ar, the belis on tt solid sea of glass; able like tMirist to walk on IJie sea, as though It were solid. round about the throne—one lu the midst of each sideof the tlirone. four beasts—The Greek for " beasts," ch. 13. 1, 11, Is dIUerent, llevcisliall be reassured by the ralnl)ow, tlie covenant token, round tlii' throne (cf. Dk IUtkoh, Rev.). The heavenly bow speaks of the shipwreck of the world through sin: It speaks also of calm and sunshine after the storm. The cloud In the regular token of God's and Christ's presence, e.g., in the tabernacle holiest place; on Mount Slnal at the giving of the law; at the ascension (.Vds 1. thei-ion, tb(^ symbol for the carnal man by opposition to God losing Ills true glory, as lord, under Him, of the lower creatures, and digraded to the level of the beast. Here It
Is zoon, " living creatures :" not beasts. 7. calf—"a steer." [.\LFOKD.] The LXX. often use the Greek term here for an ox (E.\odus 2*2. 1; 29. 10, Ac), as a man—The oldest MSS. have "as of a man." 8. about hUn—Greek, " round about him." Ai.eouu connects this with the following sentence: "All round and wltliln (lliclr wings) they are 9)-; at His (doming again (ch. 4. 7). 4. ncatii—rather as the Oreck Is translated In this very verse, " thrones," otcourse lower and smaller than the grand (central //ironc. So ch.
16.10, "the 8<:at (rather throne) of the beast," In hellish parody of (Jod's thione. four and twenty eldem Greek, "the lour and twenty (or as one oldest MH., ' twenty-four') eiders:" the well-known elders. [ALKOiin.] HutTitEOELLKH tranali Ues, "Upon the tw(?nty-four thrones (/ saw (so two oldest MSS., A, li, and Vulgate read) lull of eyes."
St. Joliti's object Is to show that the six wings in »Mich did not Interfere with that which he had before declared, that they were "full of eyes before and bihlnd." The eyes were round tUo outside of each wing, and up the Mf omitted In two oldest MMH.) elders sitting:" which is more probable, us tlie twenly-/our clderi were not nicn564
T t Four Beasts give Glory to Ood Almighty. EEVELATION V. The Elders Worship Jlim that Sul on the Thn tide at each when half expanded, and of the part of body In that iuwaid recess, rest not lit., "have no rest." »Tow awfully difl'erent the reason why the worshippers of the beast "have no rest day nor night," viz., "their torment for ever and ever!" Holy, Iioly, Uoly—The " tris-hagiou" of the Oreek liturgies. In Isaiah 6.3, as here, it occurs; also Psalm 99. 3, 5, 9, where He is praised as "holy," (1.) on account of His majesty (v. 1) about to display itself, (2.) His justice {v. 4) already displaying itlaborious diligence in every duty, the "ox;" (3.) human sympathy, the "man;" (4.) the contemplation of heavenly truth, the "eagle." As the high-soaring intelligence, the eagle, forms the contrasted complement to practical labour, the ox bound to the soil; so holy judicial vengeance against evil, the lion springing suddenly and terribly on the doomed, forms the contrasted complement to human sympathy, the man. In IsuiaU 6. 2 we read, "Each had six wings: with twain he covered his face [in reverence, as not presuming to lift up his face to God], with twain he covered his feet [in humility, as not worthy to stand in God's holy presence], and with twain he did fly [in obedient readiness to do instantly God's command]." 9-11. The ground of praise here is God's eternity, and God's power and glory manifested in the creation of all things for His pleasure. Creation is the foundation of all God's other acts of power, wisdom, and love, and therefore forms the tirst theme of His creatures' thanksgivings. The four living creatures lake the lead of tho twenty-four elders, both in this anthem, and in that new song which follows on the ground of their redemption (ch. 5. 8-10). 9. when—i. e., whensoever: as often as. A simultaneous giving of glory on the part of the Oeasts, and on the part of the elders, give—"shall give" in one oldest MS. for ever anil evKV— Greek, " un to the ages of the ages." 10. fall — immediately. Greek, "shall fall down:" implying that this ascription of praise shall bt repeated onward to eternity. So also "Shall worship • self, (3.) His mercy (v. 6-8) which displayed itself in times past. So here " Holy," as He " who was:" " Holy," as He "who is:" "Holy," as He " who is to come." He showed Himself an object of holy worship in the past creation of all things: more fully He shows Himself so in governing all things: He will, in the highest degree, show Himself so in the consummation of all things. "Of (from) Him, through Him, and to Him, are all things: to whom be glory for ever. Amen." In Isaiah 6. 3 there Is added, "the whole earth Is full of His glory." But in Revelation this is deferred until the glory of the Lokd tills the earth, His enemies having been destroyed. [Bengel.] Aliiiiglity—Answering to "Lord of hosts" (Subaoth), Isaiah 6. 3. The cherubim here have six wings, like the seraphim in Isaiah 6. ; wiiereas the cherubim in Ezekiel
I. 6 had four wings each. Tliey are called by the same name, " living creatures." But whereas in Ezekiel eacli living creature has all four faces, here the four belong Severally one to each. See my Note, Ezekiel 1. 6. The fuur living creatures answer by contiast to the lour worldpo\vers represented by four beasts. The Fathers identified them with the four Gospels,.Matthew the lion, Mark the ox, Luke the man, John the eagle: these symbols, thus viewed, express not the personal character of the Jvan-. . . shall cast their crowns," viz., in ackuowledgnieut that all the merit of their crowns (not kingly diudeias, but the crowns of conquerors) is due to Hiin. 11. O Lord— Tiie two oldest MSS., A, B, Vulgate, and Syriac, add, "And our God." "Our" by virtue of creation, and especially redemption. One oldest MS., B, and Synac, insert " the Holy One." But another. A, Vulgate, and Coptic, omit this, as English Version does, glory, Jic—"Z/ie glory—W*« honour—Z/ie power." thou—Emphatical in the Greek: "It is THOU who didst create." all things— Greefc, " the gelisls, but the manifold aspect of Christ in relation to tlie world (four being the number significant of worldwide extension, e. g., the lour quarters of the world) presented by them severally: the lion expressing royally, as Matthew gives prominence to this feature of Christ; the QX, laborious endurance, Christ's prominent characteristic all things:" the universe, for Greek, "on account of:" " for the sake of thy pleasure," or " will." English Versior is good Greek. Though the context better sails, it was because of thy will, that " they were" (so one oldest MS., A, 111 Mark; man, brotherly sympathy with the whole race of man, Christ's prominent feature in Luke; the eagle, touring majesty, prominent in John's description of Christ as the Divine Word. But here the context best suits the view which regards the four living creatures as representing the ?"edeemed etection-CAMrcTi in its relation of ministering king-priests to God, and ministers of blessing to the redeemed earth, and the nations on it, and the animal creation. In which man stands at the head of all, the lion at the head of wild beasts, the ox at the head of tame beasts, tte eag'Je at the head of birds and of the creatures of the waters. Cf. ch. 5. 8-10, "Thou hast redeemed u.i by thy blood out of every kindred, . . . and hast made us unto our God kings and priests: and we shall reign on the earth;'' and ch. 20. 4, the partakers with Christ of the first resurrection, who conjointly with Him reign over tlie redeemed nations that are in the flesh. Cf. as to the happy and willing subjection of the lower animal world, Isaiah
Vulgate, Syriac, and Co2)tic read, instead of English Version "are:" another oldest MS., B, reads, "They were not, and were created," were created out of nothing), i. e., we)-e existing, as contrasted with their previous non-existence. With God to will Is to eflfect; to determine is to perform. So In Genesis 1. 3, "Let there be light, and there was light:" in Hebrew an expressive tautology, the same word and tense and letters being used for " let there be," and "there was," marking the simultaneity and identity of the will and the effect. D. Longinus, on the Sublime, sec. 9, a heathen, praises this description of God's power by "the lawgiver of the Jews, no ordinary man," as one worthy of the theme, were created—by Thy definite act of creation at a definite time.
II. 6-8; 65.25; Ezekiel 31.25; Hosea 2.18. Jewish tradition says, the "four standards" under which Israel encjimped in the wilderness, to the east, Judah, to the north, Dan, to the west, Ephraim, to the south, Reuben, were respectively a lion, an eagle, an ox, and a man, whilst in the midst was the tabernacle containing the Shekinah symbol of the Divine presence. Thus we have "the picture of that blessed period when—the earth having been CHAPTER V.
"Ver. 1-14. The Book with Seven Seals : None Worthy TO Open it but the Lamb: He Takes it amibst thk Praises of the Redeemed, and of the whole Heavenly Host. 1. in— Greek, " (lying) upon the riglit hand," &c. His right hand was open, and on it lay the book. On God's part there was no withliolding of His future purposes as contained in the book: the only obstacle to unsealing it Is stated ti. 3. [Alfokd.] book— rather, as accords with the ancient form of books, and with the fitted for being the kingdom of the Father—the court of •Leaven will be transferred to earth, and the 'tabernacle of God shall be with men' (ch. 21. 3), and the whole world will be subject to a never-ending theocracy" (cf. De BUKGH, J2ev.). The point of union between the two views given above Is, Christ Is the perfect realization of the Ideal of man: Christ Is presented in His fourfold aspect lu the four Gospels respectively. The redeemed election- . Church similarly, when In and through Christ (with whom she shall reign) she realizes the Ideal of man, shall combine In herself human perfections having a fourfold aspect" (1.) kingly righteousness with hatred of 8VU and Judicial equity, answering to the "lion;" (2.) xoriting on the backside, "a roll." The writing on the back implies fulness and completeness, so that nothing more needs to be added (ch. 22. 18). The roll, or book, appears from the context to be " the title-deed of man's inheritance" [De Burgh] redeemed by Christ, and contains the successive steps by which He shall recover It from its usuri)er, and obtain actual possession of the kingdom already "purchased" for Himself and His elect saints. However, no portion of the roll Is said to be wxfolded and read; but simply the seals are successively ojiened, giving flnai
The Book Sealed with Seven Seals, EE V ELATION V. which only the Lamb is Worchy to Open. the idea of taking the lead of the flock. Another object, of the form Greek arnion, the Lamb, is to put Him in the more marked contrast to Greek therion, the Beast. Elsewhere Greek amnos is found, applying to Him as the paschal, sacriflcial Lamb (Isaiah 53. 7, LXX. ; John 1.29, 36; Acts 8. 32; 1 Peter 1.19). as it had been slain— bearing marks of His past death-wounds. He was standing, though bearing the marks of une slain. In the midst of heavenly glory Christ crucified is still the prominent object, seven horns— i'. e., perfect might, "seven'' symbolizing perfection; "horns,"' might, in contrast to the horns of the Antichristian world-powers, ch. 17. 3, &c. access to its contents being read as a pprfect whole, which shall not be until the events symbolized by the seals shall have been past, when Ephesians 3. 10 sliall receive its complete accomplishment, and the Lamb sliall reveal God's provideutal plans in redemption in all their manifold beauties. Thus the opening of the seals will mean the successive steps by which God in Christ clears the way for the final opening and reading of the book at tli^' visible Betting up of the kingdom of Christ. Cf., at tlie grand consummation, ch. 20. 12, " Anotlier book was opened . . . the book of life; "' 22. 19. None is wortliy to do so save the Xiamb, for He alone as such has redeemed man's forfeited inheritance, of which tJie book is the tille-deed. The question {v. 2) is not (as commonly supposed i, Wlio should reveal the destinies of the Church (.for this any inspired prophet would be competent to do)? but, Who has the yfORTU to give man a new title to his lost inheritance? [De
Daniel 7. 7, 20; 8. 3. seven eyes . . . the seven Sitlrita. . . sent fortli—So one oldest MS., A. But B reads, "f(cm.7 sent forth." As the seven lamps before the throne represent the Spirit of God immanent in the Godhead, so the seven eyes of the Lamb represent the same sevenfold Spirit profluent from the incarnate Redeemer in His world-wide energy. The Greek for "sent forth,'' apostellomena, or else apestalmenoi, is akin to the term apostle, reminding us of the Spirit-impelled labours of Christ's apostles and minister throughout the world : if the present tense be read, as seems best, the idea will be that of those labours continually going on unto the end. "Eyes" symbolize His all-watchful and wise providence
BuKGH.] sealed . . . seven seals Greek, "sealed up,'" or " firmly sealed," &c. The number seien (divided into four, tt*e world-wide number, and tliree, the Divine) abounds in Revelation, and expresses completeness. Tlius, the seven seals, representing all power given to the Lamb ; the seven trumpets, by wliich the world-kingdoms are shaken and overthrown, and the Lamb's kingdom ushered in; and the seven v.als, by whicli tlie beast's kingdom is destroyed. for His Church, and against lier foes. 7. The book lay oa the open hand of Him that sat on the throne for any to take who was found worthy. [Alford.] The Lamb takes it from the Father in token of formal investiture Into His universal and everlasting dominion as Son of man. Tliis introductory vision thus presents before us, in summary, the consummation to which all the events in the seals, trumpets, and vials converge, 112., the setting up of Christ's kingdom visibly. Prophecy ever hurries to the grand crisis or end, and dwells on Intermediate events only in their t.vpictal relation to, and representation of, the end. 8. had taken— Greek, "took." fell doivn before the Lnmli—Who shares worship and the throne with the Father, harps—Two oldest MSS., A, B, Syriac and Coptic, read, "a harp:"' a kind of guitar, played with the hand or a quill, vials—" bowls '" [TiiKGEi.l/Es]: censers. odonrs—Greefc, " incense." prayers of saints—as the angel otlers their prayers (ch. 8. 3) witli incense (cf. Psalm HI. 2). This gives not the least sanction to Roine's dogma of our praying to saints. Tliough they be employed by God In some way unknown to us to present our prayers (nothing is said of their interceding for us), yet we are told to pray only to Him (ch. 19. 10 ; 22. 8, 9). Their own employment is praise (whence the.v all have harps): ours is prayer. 0. sun;; Greek, " sing :" it Is their blessed occupation continually. The theme of redemption is ever new, ever suggesting fresh thoughts of praise, embodied in the " new song." us to God—So MS. B, Coptic, Vulgate, and Cyi'RIAN. But A omits "us:" and X reads Instead, " to uur God." out of—The present eleclion-clumrh gathered out of the world, as distiiigulshed from the peoples gathered lo Christ as tin? sulijects, not of an election, but of a general and world-wide conversion of all nations, kindred , , , tongue . . . people . . . nation—The number /o»<r marks worldwide extension: the four quarters of the world. For " kindreil," trannlate as Greek, " tribe." This ti'rm an<l "people "are usually restricted to Jxrael: "tongue and nation" to the Gentiles (<.-U. 7. 'J ; 11.9; 13.7, the oldest reading; II. 6). Thus there Is here marked the election-Church gathered from Jews and Gentiles. In ch. ft. strong Klsalm 103.20.) His voice penetrated heaven, earth, and Hades (ch. 10. 1-3). 2. no man— Greek, "no * 3ne." Not -oierely no man, but also no one of any order of beings, in earth Greek, " upon the earth." under tlie eartit viz., in Hades, look thereon— to look upon the contents, so as to read them. 4. and to read—Inserted in English Version Greek text without good authority. One oldest MS., Okigen, Cyprian, and Hil.\ky, omit the clause. To read would be awkward standing between " to open the book" and "to look thereon." St. John having been promised a revelation of "things which must be hereafter,' weeps aow at his earnest desire being apparently frustrated. He is ii pattern to us to imitate, as an eager and teacliable learner of the Apocalypse. 5. one ot— Greek, >ne from among." The "elder" meant is, according to some (in Lyra), Matthew. With tliis accords the description here given of Christ, " the Liun, which is (so the Greek) of the tribe of Juda, tlie root of David ;" the royal, David-descended, lion-aspect of Christ being that prominent in Matthew, wlience the lion among the fourfold clierubim is commonly assigned to him. Gf;kHAKD in Besgel thought Jacob to be meant, being, doubtless, one of tliose who rose with Christ and ascended to heaven (Matthew 27. 52, SJ). The elders in heaven round God's tluone know bolter than John, still in the tiesh, the far-reaching power of Christ. Kootof David—(Isaiah 11.
1, 10.) Not merely "a sucker come up from David's ancient root" (as Ai-FOKi) limits it), but also Including the idea of His being Ilimstdf tlie root and origin of David : cf. these two truths brought together, Matthew 22. •12—15. Hence He is called not merely iSon of David, but also David. He is at once " the branch" of David, and " the root " of David, David's Son and David's Lord, the iya»ii; slain and therefore the Liun of Juda: about to reign over Israel, and theuce over the whole earth, prevailed— C/rccAr, "conquered:" absolutely, as elsewhere (ch. 3. 21): gained the victory : His past victory over all the powers of diu kness entitles lllm now to open the book, to open— t. e.,iso as to open,&.c,. One oldest M.S., B, reads, "He that openeth," i.e., whose ol Uco it Is to open, but the weight of oldest authorities Is with English Version reading, viz.. A, Vul-
10. 11, for " tribes," we lind among thv four terms "kings;". In 17.15, "multitudes." 1<>. made us— .\, U, {< Vulgate, gate, Cojjtic, and OltloiCN. 0. I beheld, and, lo—One oldest MS., A, omits "and, lo." Another, II, (.'Yi'itfAN, Ac., supt Syriar, and Cfa;>^/<;, read " tlieni." The Hebrew construction (It tUf tliird person for the llrsi, has a graphic relal Ion to tlie redeemed, and also has a more modest sound than port, "ami, lo," but omit, "and I beheld." In file midst of the throne— i. e., not on the throne (cf. v. 7), but in the midst of the company (ch. 4. 1) which was "round about the throni;." Livnali— Greek, arnion ; always found in Revelation I'Xclusl vely, exci'pt in John 21. 15 alone: it expresses e);e/ca»»/ieHi, ui., the enilcarlng relation In which Christ now stands to us, as the (Consequence of His pnjvlous relation as the .mcrijieial iMniO. So also our relation lo lllm: He the precious Ltimh, wo Ills dear lambs, one with HIni. Bknuki. Ihlnlcs tlicre is in Greek a"niun vs, priests. [Benoei.J unio our tiod—So B, X read. But A omits the clause. kliiKS—So B reads. But A, X, Vulgate, 0>ptir, and Cyi'IIIAN. read, " .\ kingdom. ' K reads also "a pi les! luxxl " for priests. They whocast Ihelf Clowns ix'foie the throne, do not call themselves kings In the sight of the Kieat King (ch. i. 10, 11); though their priestly access has such dignity, that their reigning 00 earth cannot exceed it. So in ch. '20. C lliey are aalled
TJie Elders Ftaise the Lamb that was Slain. EEVELATION VI. The Opening of the First Six Seals.
"kings." [BEirGEl/.] we shall reigii on tlic eartli—This edict, 312 A. D. There can, however, be no doubt that at least the sixth seal is future, and is to be at the coming again of Christ. The great objection to supposing the seals to be finally and exhaustively fulfilled (though, probably, particular events may be partial fulfilments typical of the final and fullest one), is that, if so, they ought to furnish (as the destruction of Jerusalem, according to Christ's prophecy, does) a strong external evidence of Revelation. But it is clear they cannot be used for this, as hardly any two interpreters of this school are agreed on what events constitute the fulfilment of each seal. Probably not isolated facts, but classes of events preparing the way for Christ's coming kingdom, are intended by the opening of the seals. The four living creatures severally cry at the opening of the first four seals, "Come," which fact marks the division of tl\e seven, rs often occurs in this sacred number, into four and three. 1. one of the seals—The oldest MSS., A, B, C, Vulgate, and iSyriac read, "one of the seven seals." noise—The three oldest MSS. read this in the nominative or dative, not the genitive, as English Version, "I heard one from among the four living creatures saying, as (it were) the voice (or, as with the voice) of thunder." The first living creature was like a lion (ch. 4.7): his voice Is in consonance. Implying the lion -like boldness with which, in the successive great revivals, the faithful have testified for Christ, and especially a little before His coming shall testify. Or, rather, their earnestness la praying for Christ's coming. Coine and see—One oldest MS., B, has "And see." But A, C, and Vulgale reject it. Alfokd rightly objects to English Version reading: ""Whither was John to come? Separated as he was by the glassy sea from the throne, was he to cross it ?" Contrast the form of expression, ch. 10. 8. It is much more likely to be the cry of the redeemed to the Redeemer, " Come" and deliver the groaning creature from the bondage oforruption. Thus, v. 2 is an answer to tlie cry, went
Is a new feature added to ch. 1. 6. N, Vulgate and Coptic, read, " Ttiey shall reign." A, B read, " They reign." AJCtORD takes this reading, and explains it of the Church EVEN NOW, in Christ her Head, reigning on the earth : "all thing:* are being put under her feet, as under His; her kingly of Rce aud rank are asserted, even in tlie midst of persecution." But even if we read (I think the weiglitlest autliority is against it), "Thejreign," still it is the prophetical present for the future: the seer being transported into tho future when the full number of the redeemed (represented by the four liviyig creatures) shall be complete, and the visible kingdom begins. The saints do spiritually reign now; but certainly not as they shall when the prince of this world shall be bound (Notes, ch.
20. 2-6). So far from reigning on the earth now, they are "made as the tilth of the world and the ofl Tscouring of all things." In ch. 11. 15, 18, the locality and time of the kingdom are marked. 'Ky.x.isy translates, "reign over the earth " {Greek, epi tees gees), which is justified by the Greek (LXX., Judges 9.8; Matthew 2.22). The elders, though ruling over the earth, shall not necessarily (according to this passage) remain on the eartli. But English Version is justified by ch. 3.10. "The elders were meek, but the flock of the meek independently is much larger." [BenGBL.l 11. I belield—the angels : who form tlie outer cir-
2le, whilst the Church, the object of redemption, forms the inner circle nearest the throne. The heavenly hosts ranged around gaze with intense love and adoration at this crowning manifestation of God's love, wisdom, and power. tei» thousand times ten thousand Greek, "myriads of myriads." 13. to receive po Aver Greek, "the power." The remaining six (the whole being seven, the number tor perfection and completeness) are all, as well as " power," ranged under the one Greek article, to mark that they form one complete aggregate belonging to God and His coequal, the Lamb. Cf. ch. 7. 12, where each of all seven has the article, riches— both spiritual and earthly. Blessing—Ascribed praise : the will on the creature's part, though unaccompanied by the power, to return blessing for blessing conferred. [Alfoed.] 13. The universal chorus of creation, including the outermost circles as well as the inner (of saints and angels), winds up the doxology. The full accomplisliraent of this is to be when Christ takes His great power and reigns visibly, every creature—" All His works in all places of His dominion " (Psalm 103. 22). under the earth—tlie departed spirits in Hades, sucli as are—So B and Vulgate. But A omits (lit., came) forth corresponding to " Come." " Come," says Grotius, is the living creature's address to John, calling his earnest attention. But it seems hard to see how "Come" bj' itself can mean this. Cf. the onl3' other places in Revelation where it is used, ch. 4. 1 ; 22. 17. If the four living creatures represent tlie four Gc»;pels, the "Come" will be their invitation to every one (for it is not written thai they addressed John) to accept Christ's salvation whilst there is time, as the opening of the seals marks a progressive step towards the end (cf. ch. 22. 17). Judgments are foretold as accompanying the preac/ii?) ,9 of the Gospel as a witness to all nations (ch. 14. 6-11 ; Matthew 24. 6-14). Thus the invitation, " Come," here, is aptly parallel to Matthew this. In the sea Greek, "upon the sea :" the sea animals which are regarded as being on the surface. [Alford.] all thatareinthem—So Vulgate rends. A omits "all (tilings)" here (Greek panta), and reads, " I heard all (Greek pantos) saying:" implying the harmonious concert of all in the four quarters of the universe. Blessing, <tc.— Greek, "the blessing, the honour, and the glory, and the might to the ages of the ages." The fourfold ascription indicates world-wide universality. 14. satd—So A, Vulgate, SLXiA Syriac,xea,d. But B, and Coptic read, " (I 'hesirti) saying." Amen—So A reads. But B reads, "the (accustomed; Amen." As in ch. 4. U, the four and twenty eiders asserted God's worthiness to receive the glory, as having created all things, so here the four living creatures ratify by their "Amen " the whole creation's ascription of the glory to Him. four and twenty—Omitted In the oldest MSS. : Vulgate supports
24. 14. The opening of the first four seals is followed by judgments preparatory for His coming. At the opening of the fifth seal, tlie martyrs above express the same (v. 9, 10; cf. Zechariah 1. 10). At the opening of the sixtn seal, the Lord's coming is ushered in with terrors to the ungodly. At the seventh, the consummation is fully attained (ch. 11. 1.5). 3. Evidently Christ, whether in person, or by His angel, preparatory to His coming again, as appears from ch. 19. 11, 12. bow-(Psalm 4-5. 4, 5.) crown— Greek, Stephanos, the garland or wreath of a conqueror, which is also implied by His w/iite horse, white being the emblem of victory. In ch. 19. 11, 12 the last step in His victorious progress is represented ; accordingly there He wears many diadems (Greek, diademata ; not merely Greek, stephanoi, crowns or wreatlis), and is personally attended by the hosts of heaven. Cf. Zechariah I. and 6.; especially u. 10 below, with Zechariah 1. 12; also cf. the colours of the four horses, and to conquer—i. e., so as to gain a lasting victory. All four seals usher in judgments on the earth, as the power which opposes the reign of Himself and His Church. This, rather than the work of conversion and conviction, is primarily meant, though doubtless, second-
It. Him that llveth for ever and ever—Omitted in all the MSS.: Inserted by commentators from ch. 4. 9. But there, where the thanksgiving is expressed, the words are appropriate; but here less so, as their worship is that of silent prostration. "'Worshipped" (viz., God and the Liamb). So in ch. 11. 1, " worship " is used absolutely.
CHAPTER VI. arily, the elect will be gathered out tliroutjh His word and His judgments. 3. and see—Omitted in the three oldest MSS., A, B, C, and Vulgate. 4. red—the colour of 'Vor. 1-17. The Opening of the First Six of the Sevsn Sf,ai,9. a. Note, ch. 5. 1. Many (Mede, Fleming, Nkwton, Ac.) hold that all these #eals have been fulfilled, tbe sixth having been so by the overthrow of Paganism and establishment of Christianity under Constantiue's blood. The colour of the horse in each case answers to the mission of the rider. Cf. Matthew 10. 24-;?B, "Think not lam come to send peace on earth ; I came not to send peace, but a What Followed the Opening of the Seals. REVELATION VI. A Prophecy of the End of the Worli, naturally visible, tinder the nitar—As the blood of saotword." The white horse of Christ's bloodless victories Is soon followed, through man's perversion of the Gospel, by the reti horse of bloodshed; but this is overruled to the clearing away of the obstacles to Christ's coming kingdom. The patient ox is the emblem of the second living creatine who, at the opening of this seal, saith, "Come." The saints amidst judgments on theeartli in patience "endure to the end." that they should kill—The Greek is indicative future, "that they may, as they also shall, kill one another." 5. Come and see—The two oldest MSS., A, C, and I'uig'ae, omit " and see." B retains the words. riflcial victims slain on the altar was poured at the bottom of the altar, so the souls of those sacrificed for Christ's testimony iire symbolically represented as under the aUar. in heaven; for the life or animal soul is In the fttoorf, and blood is often repi-esented as crying for vengeance (Genesis i. 10). The altar In heaven, antltypical to the altar of sacrifice, Is Christ crucified. As it is the altar that sanctifies the gift, so It is Christ alone who makes our obedience, and even our sacrifice of life for the truth, acceptable to God. The sacrificial altar was not in the sanctuary, but outside; so Christ's literal sacrifice, and the figurative sacrifice of the martyrs took place, not in the heavenly sanctuary, but outside, here on earth. The only altar In heaven is that antltypical to the temple-altar of incense. The blood of the martyrs cries from the earth under Christ's cross, whereon they may be considered virtually to have been sacrificed ; their souls cry from under the altar of Incense, which Is Christ In heaven, by whom alone the incense of praise is accepted before God. They are under Christ, In His immediate presence, shut up unto Him in joyful eager expectancy until He shall come to raise the sleeping dead. Cf. the language of 2 Ma#)»abees l»Jac!c—Implyim; sadness and want, had Greek, "having." a pair of ||alances— the symbol of scarcity of provisions, the bread being doled out by weight. 6. a voice—Two oldest MSS., A, C, read, "as it were a voice." B read.s as English Version. The voice is heard "in the midst of the four living creatures" (as Jehovah in the Bhekinah cloud manifested His pre.sence between the cherubim); because it is only for the sake of, and in connection with. His redeemed, that God mitigates His judgments on the earth. A measure—"A chcenix." Whilst making food scarce, do not make it so much so that a chceni.K (about a day's provision of wheat, variously estimated at two or three pints) shall not be to be got " for a penny" {dciarius, eight and a half pence of our money, probalily the day's wages of a labourer). JVi7)n'rie generally follows the tivord. Ordinarily, from sixteen to twenty measures were given for a denarius. The sword, famine, noisome beasts, and the pestilence, are God's four judgments on the earth. A spiritual famine, too, may be included In the judgment. The "Come," in the case of this third seal, is said by the third of the four living creatures, Wlio:!e likeness is a man; indicative of sympathy and human compassion for the sutferers. God in it tempers juilgment with mercy. Cf. Matthew 2-1. 7, which indicates the very calamities foretold in these seals, nation rising against nation (the sword), /amine*, pestilences (v. S), and
7. 36 as indicating Jewish opinion on the subject. Our brethren who have now suf Tered a short pain are dead under (Greek) God's covenant of everlasting life, testlinony which they held— i. e., which they bore, as committed to them to bear. Cf. ch. 12. 17, " Have (same Greek as here) the testimony of Jesus." 10. How long Greek, "Until when?" As in the parable the woman (symbol of the Church) ci-ies day and night to the unjust judge for justice against her adversary who Is always oppressing her (cf, below, ch. 12. 10); so the elect (not only on earth, but under Christ's covering, and in His presence in Paradise) cry day and night to God, who will assuredly. In His own time, avenge His and their cause, "though He bear long \v'\l\\ them." Tliese passages need not be restricted to some particular martyrdoms, but have been, and are receiving, and shall receive partial fulfilments, until their last exhaustive fulfilment before Christ's coming. So as to the other events foretold here. The glorj' even of those In Paradise shall only be complete when Christ's and the Church's foes are cast out, and the earth become Christ's kingdom at His coming to i-alse the sleeping saints. Iord— GrceA-, " Master;" implying that He has tliem and their foes and all His creatures as absolutely at His disposal, as a master has his slaves ; hence. In v. 11, "fellowservants," or fellow-slaves follows, holy — Cri-eeA:, "the }Ioly one." avenjste—" exact vengeance for our blood." on— Greek, "from them." that dwell on the earth—the ungodly, of earth, earthy, as distinguished fiom the Church, whose home and heart are even now in heavenly places. 11. white robes—The three oldest MSS., A, IJ, C, read, "A white robe was given." every one of—One oldest MS., I!, omits this. A, C, read, "unto them, unto each," 1. e., unto them severally. Though their joint cry eartli'jtiakes (v. 12). three measures of barley for a penny —the cheaper and less nutritious grain, bought by the labourer who could not buy enougli wheat for his family with his day's wages, a denarius, and, therefore, buys bar Icy, see thou hurt not the oil, and the wine—the luxuries of r.fe, rather than necessaries; the oil and wine were to be spared for the refresliment of the sufl'erers. 7. and sec—Supported by B. Omitted by A, C, and Vulgate. The/ourtk living creature, who was " like a Hying eagle,"
Introduces this seal ; Implying high-soaring Intelligence, and judgment descending tronj on high fatally on the ungodly, as the king of birds on his prey. 8. pale "livid." IAlkord.) Death — personified. Htll—Hades personified, unto thcm—7Jea^/i and Hades. So A, C read. But 13 and Vulgate read, "to him." fourth part of the earth—Answering to the flrst four seals; his portion as one of the lour, being a fourth part, death—pestilence cf. Ezekiel 11.21 Willi the four Judgments liere, the .ncoj-rf, famine, pestilence, aud wild bea-ii." , the /amine tlie consequence of the sword; pestilence, that of famine ; and bcails multiplying by the consequent depopulation, with the beantH— Greek, by; more direct agency. Tliese four seals are marked off from the three last, by the four living creatures introducing thpm with "Come." The calamfor the riddance of the earth from the ungodly Is not yet granted. It Is intimated that it will be so in due time; meanwiille, individualli/ they receive the white robe. Indicative of light, joy, and triumphant victory over their foes ; even as the Captain of their salvation goes forth on a while horse conquering and to conquer ; also of purity and ities liidiiatcd are not restricted to one time, hut extend tlirougli the wliole period of Church history to the coming of Christ, before which last great and terrible day of Iho Lord they shall reach their hlgliest aggravation. The flrst seal Is the summary, Christ going fortli coiigiiering tin all enemies are subdued under Him, with a view to which the Judgmcniii subsequently specllled accomi)aiiy the preaching of the Gospel for a witness to all nations. 1». The three last seals relate to the lnvisll)le, as the Hist four to the visible world; the llfth, to the martyrs who have died as believers ; the sixth, to those who have died, or who shall be found at Christ's coming, unbelievers, saiK't ily through Christ. Maimonidks says that the Jews used to array priests, when approved of, in white robes; thus the sense is, they are admitted among the blessed oni's, who, as spotless priests, minister unto God and the I,aml). should—So C reads. But A, B, "shall rest." little season-One oldest MH., B, omits "little." A, C, support It. Kven If it be omitted. Is It to be Inferred that tli<! "season" Is shortas compared with eternity ? BuNnElj liuiciruliy made a season {Greek ehronus, the word here used) to be one thousand one hundred and eleven oneninth years, ami a time (ch. 12. 12, 11, Greek kairos) to be a xnz., " th(? liliigs . . . great men . . . bondman . . . freeman ;" the Koveiitli, to the silence In heaven. The scene changes from eartli to heaven; so that Interpretations which make these three last consecutive to the Hrst four seals, are very doubtful. I iiaw— In splrH. Kor souls are not tirth of a .tea.vrHi, i. c, two hundred and twent.v-two twoninths years. The oiil.y distinction In the Greek Is, a *ef«- son (Greek ehronus) \n n sort of aggregate of times. Gretk kairos, n speelflc lime, and so of short duration. As to their rest, cf. ch. 11. lIKthesame Greek anapauontai); Lsniah
6(«i
A Pi-ophecy of the End of the World. REVELATION VII. At Angel Sealeth the Servants of God.
67. 2; Daniel 12. 13. until their . . . brethren ... be ftilfilled—in number. Until their full number shall have been completed. The number of the elect is deflnitely fixed : perhaps to fill up that of the fallen angels. But this CHAPTER VIT.
Ver. 1-17. Sealing of the Elect op Israel. Thb Countless Multitude of the Gentile Elect. 1. And—So B and Syriac. But A, C, Vulgate, and Coptic, omit "and." after these things—A, B, C, and Coptic, read, "after this." The two visions in this chapter come in as an episode after the sixth seal, and before the seventh seal. It is clear that, though "Israel" maj' elsewhere designate the spiritual Israel, "the elect (Church) on earth" [Alfoed], here, where the names of the tribes one by one are specified, these names cannot liave any but the literal meaning. The secon(j|advent will be the time of the restoi-ation of the kingdom to Israel, when the times of the Oentiles shall have been fulfilled, and the Jews shall at last say, " Blessed is He that cometh in the name of the Lord." The period of the Lord's absence has been a blank in the history of the Jews as a nation. As then Revelation is the Book of the Second Advent [Db Burgh], naturally mention of God's restored favour to Israel occurs among the events that usher In Christ's advent, eni-th
Is mere conjecture. The full blessedness and glory of all the s».ints shall be simultaneous. The earlier shall not aniii ipate the later saints. A, "C, read, "shall have been accomplished;" B, X, read, "shall have accomplished (their course)." 13. As v. 4, 6-8, the sword, famine, and pestilence, answer to Matthew 24. 6, 7 ; and v. 9, 10, as to martyrdoms, answer to Matthew 24. 9, 10 ; so this passage, V, 12, 17, answers to Matthew 24. 29, 30, " the sun sliall be darkened, and the moon shall not give her light, and the stars shall fall from heaven; . . . then shall all the tribes of the earth mourn, and they shall see the Son of man coming," &c. ; imagery describing the portents of the immediate coming of the day of the Lord ; but not the coming itself until the elect are sealed, and the judgments invokt-d by the martyrs descend on the earth, the sea, and the trees (ch. 7). and, lo—So A reads. But B, C, omit"lo." earthquake Greek, " shaking" of the heavens, tlie sea, and the dry land; the shaking of these mutable tilings being the necessary preliminary to the setting up of those things which cannot be shaken. This is one of the catchwords [WoRDSWOETH] connecting the sixth seal with the sixth trumpet (ch. 11. 13) and the seventh vial (ch. 16. 17-. . . sea . . . tree—The judgments to descend on these are in answer to the martyrs' prayer under the fifth seal. Cf. the same judgments under the fifth trumpet, the sealed being exempt (ch. 9. 4). on any tree— Greek, " agaimt any tree" (Greek, epi ti dendron : but " on the earth," Greek, epi tees gees), it. ftom the east Greek, "... the rising of the sun." The quarter from which God's glory oftenest manifests itself. 3. Hurt not—by letting loose the destructive winds, till we have sealed the servants of our God — Parallel to Matthew 21.31, "His angels . . . shall gather together His elect from the four winds."' God's love is such, that He cannot do anything in the way ofjudgment, till His people are secured from hurt (Genesis 19. 22). Israel, at the eve of the Lord's coming, shall be found re-embodied as a nation ; for its tribes are distinctly specified (Joseph, however, being substituted lor Dan; whether because Antichrist is to come from Dan, or because Dan is to be Antichrist's especial tool [Arethas, tenth century], cf. Genesis 49. 17; Jeremiah 8. 16 ; Amos 8.
21); also the seventh seal (ch. 8. 5). sackcloth—One kind made of the "hair" of Cilician goats, was called "cilicium," or Cilician cloth, and was used for tents, &c. Paul, a Cilician, made such tents (Acts 18. 3). moon—A, B, C, and oldest versions read, " the whole moon ;" the full moon ; not merely the crescent moon, as blood— (Joel 2.
31.) 13. stars . . , fell ... as a fig tree casteth her . . . flgs—(Isiilah 34. 4; Nahum 3. 12.) The Church shall be then ripe for glorification, the Antichristian world for destruction, which shall be accompanied with mighty phenomena in nature. As to the stars falling to the earth, Scripture describes natural phenomena as they would appear to the spectator, not in the language of scientific accuracy ; and yet, whilst thus adapting itself to ordinary men, it drops hints which show that it anticipates the discoveries of modern science. 14. departed— GreeA;, "viaa teparaled from " its place; " was made to depart." Not as Alfokd, "parted asunder;" for, on the contrary, it was rolled together as a scroll which had been open is rolled up and laid aside. There is no " asunder one from another "
14 ; just as there was a Judas among the Twelve). Out of these tribes a believing remnant will be preserved from the judgments which shall destroy all the Antichristian confederacy (ch. 6. 12-17), and shall be transfigured ivith the elect Church of all nations, viz., 144,000 (or whatever number is meant by this symbolical number), who shall faitlifuUy resist the seductions of Antichrist, whilst the rest of the nation, restored to Palestine In unbelief, are his dupes, and at last his victims. Previously to the Lord's judgments on Antichrist and his hosts, these latter sliall destroy two-thirds of the nation, one-third escaping, and, by the Spirit's operation through al Hictiou, turning to the Lord, which remnant shall form the nucleus on earth of ^ the Israelite nation that is from this time to stand at the head of the millennial nations of the world. Israel'ssplritual resurrection shall be "as life from the dead" to all the nations. As now a regeneration goes on here and there of Individuals, so there shall then be a regeneration of nations universally, and this in connection with Christ's coming. Matthew 24.34, "this generation (the Jewish nation) shall not pass tfll all these things be fulhere in the Gi-eek, as in Acts 15. 39, which Alford copies, monntain . . . moved out of . . . places—(Psalm 121. 1, Margin ; Jeremiah 3. 23 ; 4. 24 ; Nahum 1. 5.) This total disruption sliall be the precursor of the new earth, just as the pre-Adamic convulsions prepared it for its present occupants. 15. kings . . . hid themselves—Wliere was now the spirit of those whom the world had so greatly feared ? [Bengel.] great men—statesmen and high civil officers, rich men . . . chief capt Alns—The three Oldest MSS., A, B, C, transpose thus, "chief captains . . . rich men." mighty—The three oldest MSS., A, B, C, read, "strong " physically (Psalm 33. 16). In—lit., into ; ran into, BO as to hide themselves in. dens—" caves." 10. from tlie face—(Psalm 34. 16.) On the whole verse, cf. Hosea 10.8; Luke 23. 30. 17. Lit., "the day, the great (day)," which can only mean the last great day. After the Lord has exbausted all His ordinary judgments, the sword, famine, pestilence, and wild beasts, and still sinners are impenitent, the great day of the Lord Itself shall come. Matthew filled," which Implies that Israel can no more pass away before Christ's advent, than Christ's own words can pas.i away (the same Greek), Matthew 24. 35. So exactly Zecharlah 13. 8, 9 ; 14. 2-4, 9-21 ; cf. 12. 2-14 ; 13. 1, 2. So also Ezekiel8. 17, 18; 9. 1-7, especially v. 4. Cf. also Ezeklel 10.2 with ch. 8. 5, where the flnaljudgments actually fall on the
24. plainly forms a perfect parallelism to the six seals, not only in the events, but also in the order of their occurrence : V. 3, the first seal ; v. 6, the second seal ; v. 7, the third seal ; v. 7, end, the fourth seal ; v. 9, the fifth seal, the persecutions and abounding iniquity under which, as well as consequent judgiaeuts accompanied with gospel-preaching to all nations as a witness, are particularly detailed, earth, with the same accompanlmenf, the fire of the altar cast into the earth, including the fire scattered over the city. So again, ch. 14. 1, the same 144,000 appear on Zlon with the Father's name In their forehead, at the close of the seotlon, chs. 12., 13., 14., concerning the Church and her foes. Not that the saints are exempt from trial : v. 14 proves the contrary; but their trials are distinct from the de-
V. 9-28; V. 29, the sixth seal, to stand-to stand Justified, and not condemned before the Judge. Thus the sixth seal brings us to the verge of the Lord's coming. The ungodly " tribes of the earth " tremble at the signs of His immeifroyingr Judgments that fall on the world; from these they are exempted, as Israel was from the plagues of Egypt, especially from the last, the Israelite doors havlnic the protecting seal of the blood-mark, forehemls—tlie diate approach. But before he actually inflicts the blow lu person, " the elect " must be " gathered " out.
5G9
The Nwnher of them that xvere Sealed. REVELATION YII. Their Eobes Washed in iJiC Lamb's Blood. means save us noxo ; taken from Psalm llj. 25, in which Psalm (14, 15, 22, 26) the same connection occui 3 between salvation, the tabernacles of the righteous, and the Jews' cry to be repeated by the whole nation at Christ's coming, " Blessed be He that cometh in the name of the Lord." 11. The angels, as in ch.5. 11, in their turn take up the anthem of praise. There it was "many angels," here it is "all tho angels." stood—" were standing." [Alford.] 13. Greek, "The blessing, the glory, the wisdom, the thanksgiving, tha honour, the power, the might [thedoxology is *ei'en/oW, implying its totality and completeness], unto the ages of the ages." 13. anstvered viz., to my thoughts; spoke, asking the question which might have been expected to arise in John's mind from what has gone before. One of the twenty-four elders, representing tlie Old and New Testament ministry, appropriately acts as interpreter of this vision of the glorified Church. What, &c.— Oreek order, "These which are arrayed in white robes, who are they?" 14. Sir— Greet-, "Lord." B, C, Vulgate, Syriac, Coptic versions, and Cyprian read, " My Lord." A omits " My," as English Veision. thou kuowest—Taken from Ezekiel 37. most conspicuous and noblest part of man's bodj- ; whereon the helmet, " thehopeof salvation," is worn. 4. Twelve
Is the number of the tribes, and appropriate to the Church : 3 by 4: 3, the Divine number, multiplied by 4, the number lor world-wide extension. 12 by 12 impliesfixity and completeness, which is laliena thousand-fold in 144,000. A thousand Implies the world perfectly pervaded by the Divine ; for it
Is ten, the world number, raised to the power of three, tlie number of God. of all tUe tribes—lit., "out of every tribe;" not 144,000 of each tribe, but the aggregate of the 12,000 from every tribe, children— Greet, "sons of Israel." Ch. 3. 12; 21.12, are no objection, as Alford thinks, to the literal Israel Jpeing meant; for, in consummated glory, still the ChuTcli will be that " built on the foundation of the (Twelve) apostles (Israelites), Jesus Christ (an Israelite) being the chief corner-stone." Gentile believers shall have t?ie name of Jerusalem written on them, in that they shall share the citizenship antitypical to tliat of the literal Jerusalem. 5-8. Judah (meaning pmixe) stands first, as Jesus' tribe. Benjamin, the youngest, is last; and with him is associated second last, Joseph. Reuben, as originally first-born, conies next after Judah, to whom it gave place, having by sin lost its primogeniture-riglit. Besides the reason given above, anotlier akin for the omission of Dan, is, its having been tlie first to lapse into idolatry (Judges 18.); for which same reason the name Ephraim, also (cf. Judges 17. ; Ilosea 4. 17), is omitted, and Joseph substituted. Also, it had been now for long almost extinct. Long before, the Hebrews say [Grotius],
3. Comparatively ignorant ourselves of Divine things, it is well for us to look upward for divinely-communicated knowledge, came—rather as Oreek, "come;" implying that they are just come, great tribulation Oreek, " the great tribulation ;"' " the tribulation, the great one," viz., the tribulation to which the martyrs were exposed under the fifth seal, the same which Christ foretells as about to precede His coming (Matthew 24. 21, great tribulation), and followed by the same signs as the sixth seal (Matthew 24. it was reduced to the one family of Hussim, which perished subsequently in the wars before Ezra's time. Hence
29, 30), cf. Daniel 12.1; including also retrospectively all the tribulation which thesaints of all ages havehad to pass through. Thus this seventh chapter is a recapitulation of the vision of the six s«als, ch. G., to fill up the outline there given in that part of it which aflfects the faithful of that day. There, however, their number was waiting to be completed, but here it is completed, and they are seen taken out of the earth before the judgments on the AntU christian apostasy; with their Lord, they, and all Hia faithful witnesses and disciples of past ages, wait for His coming and theircoming to beglorifled and reign together with Him. Meanwhile, in contrast witli their previous sufferings, they are exempt from the hunger, thirst, and scorching heats of their life on earth (t). lli), and are fed and refreshed by the Lamb of God Himself (ti. 17; ch. 14. it is omitted 1 Chronicles 4.-8. Dan's s.iiall numbers are joined here to Naphtali's, whose brother he was by tlie same mother. [Bengel.] The twelve times twelve thousand sealed ones of Israel are the nucleus of transfigured humanity [Auberlen], to which the elect Gentiles are joined, "a multitude which no man could number," v. 9 (f. e., the Church of Jews and Gentiles indiscriminately, iu which the Gentiles are the predominant element, Luke
21. 24. The word " tribes," Orcek, implies that believing
Israelites are in this countless multitude). Botti are in heaven, yet ruling over the earth, as ministers of blessing to its inhabitants; whilst upon earth the world of nations is added to the kingdom of Israel. Tlie twelve apostles stand at the hea<l of the whole. Tlie upper and the lower congregation, though distinct, are intimately associated. 9. no man Oreek, " no one." of all nations Oreek, "out of every nation." Tlie human race is one nation by origin, but afterwards separated itself into 1-4, 13); an earnest of their future perfect blessedness in both body and soul united (ch. 21. 4-6; 22.1-5). tva«hed. . . robes . . . white In the blood of . . . Lamb—(Ch. 1.
5; Isaiah 1. 18; Hebrews 9. 14 ; 1 John 1. 7 ; cf. Isaiah Ul. 10; Zechariah 3. 3-5.) Faith applies to the heart the purifying blood; once for all for justification, continually throughout the life for sanctlfication. 15. Therefore—Because they are so washed white; for without it they could never have entered God's holy heaven ; ch. 22. 14, " Blessed are those who wash their rubes (the oldi'st MSS. reading), that they may have right to the tree of life, and may enter in through the gates into the city," 15; 21.27; Epheslans 5. tribes, peoples, and tongues; hence, the one singular stands first, followed by the three plurals. Uindreda— Greek, "tribes." people— Ureek, "peoples." Tlie "first-fruits nnto the Lamb," llie 141,000 (ch. 14. 1-4) of Israel, are fol- ' lowed by a copious harvest of all nations, an election out of the Gentiles, as tlie 144,000 are an election out of Israel (Note, V. 3). M-Ulle rohea—{Note, ch. li. 11 ; also ch. 3. 5, IS; 4.4). paliiid In . . . Iinncln—the ant itypo to Clirlst's entry into Jerusalem amidst the palm-boaring multitude. This shall he just when He is about to come visibly and 20, '27. before Oreek, "in the presence of." Matthew
5. 8; 1 Corinthians 13. 12, "face to face." throne . . . temple—T'aese are connected because wo can approach the heavenly King only through priestly mediation; therefore, (Christ is atonce King and I'rieston His throne, day and nl}(ht i.e., perpetually; as those approved of as i)rlests by the Sanhedrim were clothed In white, and tak<: possession of His kingdom. Tho ]>alm branc/i Is the symbol of joy and triumph. It was used at the feast of tabernacles, on the rtlteenth day of the seventii month, when they kept feast to God In thanlcsglving for the Ingatliered fruits. The antitype shall bo the completed
Icept by turns a perpetual watch In the temple at Jerusalen\; cf. as to the singers, 1 Chronicles 9. Xi, "day and night:" Psalm 134. 1. Strictly "there Is no night" In the heavenly sanctuary (ch. 22. 5) In hm temple—in what is the heavenly analogue to His temple on earth, for strictly there Is "no temple therein" (ch. 21 22), "God and tiio Latnb are the temple" filling the wh de, so that (here is no distinction of sacred and secular p.aces; the city Is tlie temple, and tho temple tho city. Cf. ch. 4.8, "the four living <'realures rest not day and night, saying. Holy," gathirriiig in of the harvest of the elect redeemed hero described. Cf. Zecliariah 14. 18, whence it appears that the earthly feast of tabernacles will bo renewed. In commemoration of Israel's preservation in her long wllderness-like sojourn among the nations from which sho shall now be delivered, just as the original typical feast was to commemorate her dwelling for forty years In booths or talx Tnacles in the literal wilderness. 10. cried — Oreek, "cry," In the three oldest MSH., A, li, C, Vulgati', Syriac, and ()u]>tic. It Is their continuing, ceaseless employ menl. Salvation — "TIIK salvation;" all the praise of our salvation bo ascribed to our God. At tho Lord's entry into Jerusalem, the typo, similarly «ait)a<io)i
Hhall dwell amonf( them—ral her (Greek scetiost'i ep' aulous), "shall be the tabernacle over them" (cf. ch. 21. 3; IjCvHIcus 2(1. 11; especially Isaiah 4.5,«; 8.14; 2i5. 4 ; Exeklel
37. 27), His dwellmg among them is to be understood M t to the ory of the palm-bearing multitudes. Hosanna 670
The Opening of the Seventh Seal. REVELATION VIII. Four Angels Sound their 'lYumpets.
truth, besides what is expressed, viz., His being their covert. When once He tabernacled among us as tfie Word made flesh, He was in great lowliness ; then He shall be In great glory. 16. (Isaiah 49. 10# kimger uo more as they did here. tUirst any more—(John 4. 13.) tlie gun —literally, scorching in the East. Also, symbolically, the un zt persecution, neither . . . light Greek, " by no taeans at all . . . light" (fall), &c. heat—as the sirocco, 17. in tlie midst of tlie throne—t. e., in the middle point la front of tlie throne (ch. 5. 6). teed— Greek, "tend as a shepherd." living fountains of water—A, B. Vulgale, and Cypkian read, (eternal) ''life's fountains of waters." which alone have Woe, woe, woe (v. 7-13). 3. anothei angel—not Christ, as many think; for He, in lievelatiou, is always designated by one of His proper titles; tliongh, doubtless. He is the only true High Priest, the Angel of the Covenant, standing before the golden altar of incense, and there, as Mediator, offering up His people's prayers, rendered acceptable before God through the incense of His merit. Here the angel acts merely as a ministering «pm<. Just as the twenty-four elders have vials full of odours, or incense, which are the prayers of saints, and which they present before the Lamb. How precisely their ministry, in perfuming the prayers of the saints and oflering them on the altar of Incense, is exercised, we know not, but we do know they are not to be prayed to. If we send an offering of tribute to the king, the king's messenger is not allowed to appropriate what is due to the king alone, tliere was given unto him—The angel does not provide the incense; it isgiven to him by Christ, whose meritorious obedience aud death are the incense, rendering the saints' prayers well pleasing to God. It is not the saints who give the angel the Incense; nor are their prayers identified with the incense; nor do they offer their prayers to him. Christ alone is the Mediator through whom, and to whom, prayer is to be offered, offer it witli tlie prayers—rather as Greek, "give it to the prayers," so rendering them efficacious as a sweet-smelling savour to God. Christ's merits alone can thus incense our prayers, though the angelic ministi-y be employed to attach tliis incense to the prayers. The saints' praying on earth, and the angel's incensing in heaven, are simultaneous, all saints —The prayers both of the saints in the heavenlj' rest, and of those militant on earth. The martyrs' cry is the foremost, and brings down the ensuing judgments, golden altar—Antitype to the earthly. 4. the smoke . . . wl Uch came with the prayers . . . ascended up—rather, " the smoke of the incense for (or given To: 'given' being understood from v. 3) the prayers of the saints aseeiided up, out of the angel's hand, in the presence of God." The angel merely burns the incense given him by Christ the High Priest, so that its smoke blends with the ascending prayers of the saints. The saints themselves are priests; andithe angels in this priestly ministi ation are bwl their fellow-servants (ch. 19. 10). 5. cast it into the earth i. e., unto the earth: the hot coals off the altar cast on the earth, symbolize God's fiery judgments about to descend! on the Church's foes in answer to the saints' incense-per-- fumed prayers which have just ascended betbre God, andt those of the martyrs. How marvellous the power of the saints' prayers! there were— "there took place," or "ensued." voices . . . thunderings, &c.—B places the- " voices " after "thunderings." A places it after "lightnings." 6. sound—blow the trumpets. 7. The common feature of the first four trumpets is, the judgments liiider' them af Tect natural objects, the accessories of life, the earth, Living" is not supported by the old authorities.
CHAPTER VIII.
. 1-13. Seventh Seal. Preparation for the SKvtN Trumfet.s. The First Four and the consequent Plagues. 1. was— Greek, " c&me to pass;" "began to be." silence in lieaven about . . . lialf an liour —The last seal having been broken open, tlie book of God's eternal plan of redemption is opened for the Lamb to read to the blessed ones in heaven. The half hour's «iewce contrasts with the previous jubilant songs of the great multitude, taken up by the angels (ch. 7. 9-U). It is the Golemn introduction to the employments and enjoyments of the eternal Sabbath-rest of the people of God, commencing with the Lamb's reading the book heretofore sealed up, and which we cannot know till then. In ch.
10. 4, similarly at the eve of the sounding of the seventh trumpet, when the seven thunders uttered their voices, John is forbidden to write thera. The seventh trumpet (ch. 11. 15-19) winds up God's vast plan of providence and grace In redemption, just as the seventh seal brings it to the same consummation. So also the seventh vial.ch. 16;
17. Not that the seven seals, the seven trumpets, aud the seven vials, though parallel, are repetitions. Tliey each trace t)ie course of Divine action up to the grand consummation in which they all meet, under a dit Terent aspect.
Thunders, lightnings, an earthquake, and voices, close the seven thunders and the seven seals alike (cf. ch. S. 5, with ch. 11. 19). Cf. at the seventh vial, the voices, tliunders, lightnings, and earthquake, ch. 16. 18. The half-hour silence
Is the brief pause given to John between the preceding vision and the following one, implying, on the one hand, the solemn introduction to the eternal sabbntism which is to follow the seventh seal; and, on the other, the silence which continued during the iucense-accompauied praj'ers which usher in the first of the seven trumpets (ch. 8.
3-5). In the Jewish temple, musical instruments and singing resounded during the whole time of tlie offering of the sacrifices, which formed the first part of the service. But at the offering of incense, solemn silence was kept (Psalm 62.1, "My soul waiteth upon God," Margin, "is silent;" 65. I, Margin), the people praying secretly all the time. The half-hour stillness implies, too, the earnest adoring expectation with which the blessed spirits and the angels await the succeeding unfolding of God's judgments. A short space is Implied ; for even an hour is so used (ch. 17. 12 ; 18. 10, 19). a. the seven angels—Cf. the apocryphal Tobit, 12. 15, "I am Raphael, one of tlie seven holy angels which present the prayers of the saints, and which go in and out before the glory of the Holy One." trees, grass, the sea, rivers, fountains, the liglit of the sun,, moon and stars. The last three, the woe-trumpets (v. 13),. affect men's life with pain, death, and hell. The language
Is evidently drawn from the plagues of Egypt, five or six. out of the ten exactly corresponding: the hail, the fire (Exodus 9. 24), the water turned to blood (E.xodus 7. 19), the darkness (Exodus 10. 21), the locusts (Exodus 10. 12), and per/-- haps the death (ch. 9. 18). Judicial retribution in kind; characterizes the inflictions of the first lour, those ele-- ments which had been abused punishing their abusers, mingled with—A, B, and Vulgate, read, Greek, . . . INblood." So in the case of the second and third vials (cli, Cf. Luke 1. 19, "I am Gabriel, that stan<l in the presence of God." stood Greek, "at&nd." seven trumpets—These come in during the time whilst the martyrs re.\t until their fellow-servants also, lluit should be killed as they were, should be fulfilled; for It is the inhabitcrs of the earth on whom the
16. 3, 4). upon the earth— (JreeA:, " unto the earth." A, B, Vulgate, aud Syriac add, " And the third of the earth wasburnt up." So under the third trumpet, the third of the judgments fall, on whom also the martyrs prayed that tUey should fall (ch. 6. 10). All the ungo<lly, and not merely some one portion of them, are meant, all the opponents and obstacles In the way of the kingdom of Christ and His saints, as Is proved by ch. 11. 15, 18, eml, at the close of the seven trumpets. The Revelation becomes more special only as It advances farther (ch. 13. ; 16. 10; rivers is affected : also, under t.hesixth trumpet Uie thitdpart of men are killed. In Zechariah 13. S, 0 this tripartite division appears, but the proportions reversed, two parts killed, only a third preserved. Here, rice versa, twothirds escape, one-third is smitten. The fire was the predominant element, all green grass—no longer a thinlv but all is burnt up. 8. as it were—not literally a moun-.
17.; 18). By the seven trumpets the world-kingdoms are overturned to make way for Christ's universal kingdom. The first four are connected together; aud the last three, tain: a mountain-like burning mass. There is a plain allusion to Jeremiah 51. 25; Amos 7..4. . third part of the £ S'ttir Fallelh from Heaven. REVELATION IX. The Sounding of the Fifth Tnimpd.
"How art thou fallen from heaven, Lucifer, Son of th« Morning!" the bottomless pit— Greek, "the pit of the abyss :" the orifice of the hell where Satan and his demons dwell. 3. upon— " unto," or "into." as the scorpions of the earth—As contrasted with the "locusts" which come np from hell, and are not "of the earth." hai-e power—j;iz., to sting, i. not hnrt the grass . . . neither aea became blood—In the parallel second vial, tlie wJtole sea (not merely a third) becomes blood. The overthrow of Jericho, the type of the Anticliristian B:il)ylon, after which If racl, nutler Joshua (the same name as Jctim), victoriou».// took possession of Canaan, the type of ChrLst's and U's people's kingdom, is perliaps alluded to in the SEVKS trumpets, which end in the overthrow of all Christ's foes, and the setting up of His kingdom. On the seventh day, at the screj/^A time, when the ievcn priests blew tlie seven rams' horn trumpets, the people shouted, and the walls fell flat: and then ensued the ftioort-shedding of the . . . green thing . . . neither . . . tree-the food on whicli they ordinarily prey. Tlierelore, not natural and ordinary locusts. Tlieir natural instinct is supernatni'ally restrained to mark the judgment as altogether Divine, those men which Greek, "the men whosoever." In Greek, "upon tlieir forehead." Thus this tilth trumpet is proved to follow the sealing in ch. 7., under the sijtth seal. None of the .saints are hurl by these locusts, which is not true of the saints in Moliainmed's attack, wlio is supposed by many to be meant by the locusts; for many true believers fell in the Mohammedan invasions of Christendom. 5. they . . . they—The subject changes: the llrst "tliey" is the locusts; the second is the unsealed, fl-re months—the ordinary time in the year during which locusts continue their ravages, their torment—the torment of the suflerers. This fifth verse and v. 6 cannot refer to an invading army. For an arm.v would kill, and not merely torment. 6. shall desire Greek, "eagerly desire:" set their mind on. shall fiee—So B, Vulgate, Syrfoe. A mountain-like fiery mass would not naturally change water into blood ; nor would the third part of ships be thereby destroyed. The symbolical interpreters take the ships here to be churches. For the Greek here for ships is not the common one, but that used in the Gospels of tlie apostolic vessel in which Christ taught: and the first churches were in the shape of an inverted ship: and the Greek for destroyed is also used of heretical corriiplings (1 Timothy 6. 5). 10. a lamp—n torch. 11, The syml)olizers interpret the «?nr/o//e)i /rom Tientieu as a chief minister (Arius, according to Bui-linger, Bisngel, *c. ; or some future false teacher, if, as is more likely, the event be still future) falling from his high place in the Churcli, and Instead of shining with heavenly light as a star, becoming a torch lit with earthly fire and smouldering with smoke. And wormwood, though medicinal in some cases, if used as ordinary water would not only be disagreeable to the taste, but also fatal to life: so "heretical wormwood changes the sweet Siloas of Scripture into 3eadly Marahs." [Wordsworth.] Contrast the converse change of bitter Marah water into sweet, Exodus iac, unA Coptic, read. But A, X read, " fleeth," rij., continually. In ch. 6. 16, which is at a later stage of God's judgments, the ungodly seek annihilation, not from the torment of their suffering, but from fear of the face of the Lamb before whom they have to stand. 7. prrparca nnto battle— GrccA:, "made ready unto war." Cf. note Joel 2. 4, where the resemblance of locusts to horses i.s traced: the plates of a horse armed for battle are an image on a larger scale of the outer shell of the locust, crowns—(Nahum 3. 17.) Elliott explains this of the turbans of Mohammedans. But how could turbans be "like gold?" Alford understands it of the head of the locusts actually ending in a crown-shaped fillet which resembled gold in its material, as the faces of men-The "AS" seems to imply the locusts here do not mean men. At the same time they are not natural lo<:usls, for these do not sting wen (D. 5). They must be supernatural. 8. hair of women—long and flowing. An Arabic proverb compare the antlers of locusts to the hair of girls. Ewald in Alford understands the allusion to be to the hair on the legs or bodies of the locusts: cf. "rough caterpillars," Jeremiah 51. 27. as the teeth of lions—(Joel 1. G, as to locusts.) 9. ns It were breastplates of Iron—not such as forms the thorax of the natural locust, as . . . chnrlota (Joel 2. 5-7.) battle— (JreeA-, "war." 10. tails like unto scorpions—like unto the tails of sorpioiis. and there were stings—There is no oldest MS. for this reading. A, K. X, -Si/rirtc, and CV)/>< ic read, "and (the.v have)stlngs: and in their tails (is) their power (lit., ai(//<un7j/ .- autliorizeil power) to hurt," Ac. 11. And—So iSyriae. But A, B, (ti omit "and." l\aA— Greek, "have." a king . . . which ia titc angel—English Vosion, agrietng wilii A, X, reads the 15, 2.3, &c. Alford gives as an illustration in a physical point of view, the conversion of water into fire-trater or ardeyit spirits, which maj' yet go on to destroy even as many as a third of the ungodly in the latter days. 12. tlilr«l imrt—Not a total obscuration as in the sixth seal (ch. 6. 12, 1.3). This partial obscuration, therefore, conies between the prayers of the martyrs under the fifth seal, and the last overwhelming judgments on the ungodly under the sixth seal, at the eve of Christ's coming, the i>i$;ltt likewise-withdrew a third part of the light wliich the britjht Eastern moon and stars ordinarily allord. 13. an angel—A, B, Vulgate, Syriac, and Coptic, read for "angel," whicli is supported by none of tlie oldest MSS., "an eagle:" the symbol of Judgment descending fatally from on high; the king of blnls pouncing on the prey. Cf. ( his fourth trumpet and the flying car/le with the fourtli seal introduced by the fourth living creature, "lil<e a flying eagle," ch. t. 7; 0.7, 8: the aspect of Jesus as presented by the fourth Evangelist. .Totin is compared in tlio cherubim (according to the primitive interpretation) to a flying eagle: Christ's Divine majesty \\\ this similitude is set forth in the Gospel according to Jolin, His judicial visitritions in the Revelation of John. Contrast "another angel," or messeyif/er, with "the everlasting Gospel," cli.
14. 6. tlii'onih the mlilst of hvnxeti— Greek, "in tiio mld-lieaven," t. e.. In the part of the sky where the sun reaches tlie meridian: in such a position as that the eagle ((V/YcA:) article before "angel," In wliich reading we must translate, "They have as king over them the angel," tfep. Satan (cf. v. 1). Omitting the article with B, we mus Kransts an oliject conspicuous to all. the Inliakltci-H of the earth—the ungodly, the " men of the world," whose " portion is In tills life," upon whom the mart.vrs had prayed that their blood might be avenged (('h. fl. 10). Not that they sought personal revenge, but their zeal was for the late, "They have as king an angel," &c. : one of the chief demons under Satan : I prefer from v. 1, the former, bot* toinless pit Greek, " abyss." Abaddon— i. e., perdition or destruction (Job 20. 0; Proverbs '27. 2()). The locusts are supernatural Instruments In the hands of Satan to torment, and yet not kill, the ungodly, under this tilth trumpet. Just as in the case of gmlly Job, Satan was allowed to torment with elephantiasis, but not to touch his le. In V. '20, these two woe-trumpels are expressly called "plagues." Andreas ok t!j*;sAunA, a. d. 5(io, held, in lila Commentary on llevelatlon, that the lixnisls mean exnl
Honour of God against the foes of God and IllsCliurch.
«e other— Greek, "the remaining voices."
CHAPTER IX.
Ver. 1-21. The FiI'-th Tihtmi'kt: The Fai-t,e.v Star OPKNSTIIK AllYSS WIIKNCK I.SSITK I.OCir.STS. THK Si X I'II Tkumi'kt. Four Anoei,.'* at the Euphrates Loo.skh. 1. The last three trumpets of the seven are called, from ch. s])irils agtx\n permitted to count forth on earth and ali Uot men with various plagues. r4. Greek, " The one woo." horeafter— (JrecA;, "after these things." 1 agree with ALFOKD, Dk Buroh, Ac, that these li Kustsfrom the abyss refer to judgments about to fall on the ungodly immediately before Christ's second aUveut. None of the iuterpielo-
8. l:t, the ivoe-lrumpets. fall—rather as Greek, "fallen." When John saw It, it was not In the act of /(tiling, but had fallen already. This Is a connecting link of this fifth trumpet with ch. 12. 8,9, 12, "woe to the inhabitcrs of tlie earth, for the deiil Is come down," <kc. Cf. Isaiah It. 572 .
He SouJiiig of the Fifth Trumpet. REVELATION X. An Angel Appearelh with a Little Book.
B, C, X, read, " the power of the horses." in their month —whence issued the fire, smoke, and brimstone (u. 17). Many interpreters understand tlie horsemen to refer to the myriads of Turkish cavalry arrayed in scarlet, blue, and yellow (fire, hyacinth, and brimstone), the lion-headed Aorrei denoting their invincible Courage, and the fire and 6ri?»«to Jie out of their mouths, the gunpowder and artillery Introduced into Europe about this time, and employed by the Turks; the tails, like serpents, having a venomous sting, the false religion of Mohammed supplanting Christianity, or, as Elliott thinks, the Turkisn pachas' horse tails, worn as a symbol of authority. (!) All this is very doubtful. Considering the parallelism of this sixth trumpet to the sixth seal, the likelihood is that events are intended immediately preceding the Lord's coming. "The false prophet" (as Isaiah 9. 15 proves), or second beast, having the horns of a lamb, but speaking as the dragon, who supports by lying miracles the final Antichrist, seems to me to be intended. Mohammed, doubtless, is a forerunner of him, but not the exhaustive fulflller of the prophecy liere: Satan will, probably, towards the end, bring out all the powers of hell for the last conflict (Note, "devils," v. '20; cf. v. 1, '2, 17
Jons which regarj them ns past, are satisfactory. Joel a-7; 2. 1-11, is strictly parallel, and expressly refers (2. il)tO THE DAY OF THE LOKD GREAT AND VEUY TEKUI-
V. 10 gives the portents accompanyiiig tlie day of Me Lord's coining, the earth quaking, the heavens trembling, ihe sun, moon and stars, tvitlidrawing their shining: v. 18.
Si, 32, also point to the iuiniediately succeeding deli ver- «nce of Jerusalem: cl". also, the previous last conflict in i,he valley of Jehoshaphat, and the dwelling of God thenceforth in Zion, blessing Judah. Dk Bukgh confines the locust-judgment to the Israelite land, even as the sealed in cli. 7. are Israelites: not that tliere are not others sealed as elect in the earth ; but that, the judgment being confined to Palestine, the sealid of Israel alone teeded to bo expressly excepted from the visitation, riierelbre, he translates througliout, "the land" (i. e., of Jsrael and Judah), instead of "the eartli." I incline to ^gree with him. 13. a -voice—lit., "one voice.'' from S»'oct, " out of." the four Uoriis—A, Vulgate (Amiatinus
M.S.), Coptic, and Syriac, omit "four." B and Cyprian Support it. The four horns togetliergave forth their voice, not diverse, but one. Hod's revelation (e. g., the Gospel), though 10 its aspects fourfold (Jour expressing world-inide extension : whence four is the number of the Evangelists), 18). with them—with the serpent heads and their venomous fangs. 'iO. the rest of the men— i. e., the ungodly, yet—So A, Vulgate, Hyriac, and Coptic. B, X, read, "did not even repent of," viz., so as to give up " the works," &c. Like Pharaoh hardening his heart against repentance notwithstanding the plagues, of (heir hands—(Deuter onomy 31. 29.) Especially the idols made by their hands, still has but one and the same voice. However, from the parallelism <.il this sixth trumpet to the fit til seal (ch. 0. 9, 10), tlie martyrs' cry for the avenging of their blood from the altar reaching its consummation under the sixth seal and sixth trumpet, I preter understanding tliis o-y from the four corners of the alta-^ refer to the saints' prayerful cry from the f<>ur quartets ~f the world, incensed by the angel, and ascending to Gov! nv'u i.'»e golden altar of in- Cf. ch. 13. 14, 15, " the image of the beast;" ch. 19. 20. that tliey should notSo B reads. But A, C, N, read, "... cense, and bringing down in evt.M;4uence fiery judgments. N omits the wliole clause, shall not:" implying a prophecy of certainty tliat it shall be so. devils Greek, "demons" wliich lurk beneath the idols which idolaters worship. 21. sorceries—witchcrafts by means of drugs (so the Greek). One of the fruits of tlie unrenewed flesh: the sin of the heathen : about to be repeated by apostate Christians in the last days, ch. '22. 15, "sorcerers." The heathen who shall have rejected the proffered Gospel and clung to their fleslily lusts, and apos- ' Mue from the four horns." 14. In.— Greek (epi to potatnc), SN "AT, the great river." Euphrates—(Cf. ch. 18. 1^.* Tlie river Whereat Babylon, the ancient foe of God's i eopnj ^as fiiluated. Again, whether from the literal region ot u.<? Euphrates, or from the spiritual Babylon [the apostate Church, especially RoMEl, four angelic ministers of God's judgments shall go forth, assembling an army of horsemen throughout the four quarters of tlie earth, to slay a third of men, tlie brunt of the visitation sliall be on Paltate Christians who shall have relapsed into the same, shall share the same terrible judgments. The worsliip of images was established in the East in 842 a. d. fornicatlon—singular: whereas the other sins are in tlie plural. Other sins are perpetrated at intervals: those lacking purity of heart indulge in one perpetual fornication. [Bengel.] estine. 15. were—"which had been prepared." [TreGELLES rightly.] for au hour, &c.—ratlier as Greek, "for (i. e., against) the hour, and day, and month, and year," viz., appointed Iiy God. Tlie Greek article (teen), put once only before all the periods, implies that the hour in the CHAPTER X. lay, and the day in the month, and the month in the year, and the year itself, had been definitely fixed by God. The article would have been omitted had a sum-
Ver. 1-11. Vision of the Little Book. As an episode was introduced between the sixth and seventh sea's, so there is one here (ch. 10. 1-11, 14) after the sixth and im.-oductory to the seventh trumpet (ch. 21. 15, which forms the grand consummation). The Church and her fortunes are the subject of this episode: as the judgments on the unbelieving inhabiters of the earth (ch. 8. 13) were the exclusive subject of the fifth and sixth woe-trumpets. Ch. 6. 11 Is plainly referred to in v. (! below; in ch. fi. 11 the martyrs crying to be avenged were told they must " rest yet for a little season" or time: in u. 0 here they are astotal of periods been specified, viz., 391 years and one month (the period from a. d. 1281, when the Turks first conquered the Christians, to 1672, their last coiiquest of them, since which last date their empire has declined), lay—not merely to "hurt" {v. 10), as in the filth trumpet, third part—(A'yfc, ch. 8. 7-12.) of nieuI'iz., of earthy men, cli. 8. 13, "Inhabiters of the earth,'' as distinguished from God's sealed people (of whicti tlie scaled of Israel, ch. 7., form the nucleus). 16. Cf. with these 200,000,000, Psalm 08. 17; Daniel 7. 10. The hosts here are evidently, from their numbers and their appearance (v. 17), not merely human hosts, but probably infernal, though coti Btrained to work out God's will (cf. t;. 1, 2). and I heard —A, B, X, Vulgate, liyriac, Coptic, and Cyi-rian, omit "and." 17. thus—as folloW8._ of Are-the fiery colour of the breastplates answering to the fire which issued out of sured, "There shall be no longer (any interval of) time;" their prayer shall have no longer to wait, but (v. 7) at the trumpet-sounding of the seventh angel shall be consummated, and the mystery of God (His mighty plan heretofore hidden, but then to lie revealed) shall be finished. The little open book (v. 2, 9, 10) Is given to John by the angel, with a charge (v. 11) that he must prophesy again concerning (so the Greek) peoples, nations, tongues, and kings: which prophecy (as appears from ch. 11.) aft'ects those ;)potheir mouths, of JavintH—lit., of Ityacinth colour, Hie byaolntli of the ancients answering to our dark blue iris: thus, pte.i, nations, tongues, and kings only In relation to Israel and the Church, who form the main object of the prophecy. 1. Anotlier mighty angel—as (H.-t i nguishcil from the mighty angel wno asked to the former and more comprehensive liook (ch. f 2 , " Who is worthy to open the book?" clolhe«l wUh a cloud-The emlilem their d'lrk, dutt-coloured breastplates corrcspoiul to the smoke out of their mouths, brimstone sulphur-cotoiirei',: answering to the brimstone or sulphur out of their mouths.
18. By these tl»ree—A, B, C, N, read (apo to '-upo), "From-" Implying the direction whence tlie Nlaughter camo: not direct instrumentality as " by" implies. A, H, of God coming in judgment, a—A, H. C, X, read "The-" C, K. also add "plagues" after "three." JCnglish Version referiing to (ch. 4. 3) the rainliow alrea<ly mentioned, rainbow upon his Uentl — The emblem of covenuui 573 reartine, wh'ch omits It, Is not well supported. l>y the lire— Greek, ' oiciiig to the Hre," lit., out of. 10. tUfctr-A, The Angel Sweareth Time shaU be no more. REVELATION X. John is Commanded to Eat the Book. shall have no longer a time to wait for the accomplishment of their prayers for the purgation of the earth by the judgments which shall remove their and God's foes from it (ch. 6. 11). The appointed season or time of delay is at an end (the same Greek is liere as in ch. 6. 11, chronus). Not as English Version implies. Time shall end and eternity begin. 7. Bnt—Connected with r. 6. "There shall be no longer time (i. e., delay), but in tlie days of the voice of the seventh angel, when he is about to (so the Greek) sound his trumpet (so the Greek), then {lit., also; which conjunction often introduces the consequent member of a sentence) the mystery of God is finished," lit., has been finished ; the prophet regarding the future as certain as if It were past. A, C, X, and Coptic, read the past tense (Greek etelesthee). B reads, as English Version, the future (Greek telesthce), "should be finished" (cf. ch. 11. 15-18). Sweet consolation to the waiting saints ! The seventh trumpet shall be sounded without further delay, the mystery of God—the theme of the "little book," and so of the remainder of the Apocalypse. What a grand contrast to the "mystery of iniquity—Babylon!" The mystery of God's scheme of redemption, once hidden in God's secret counsel, and dimly shadowed forth in types and prophecies, bnt now more and more clearly revealed according as the Gospelkingdom develops itself, up to its fullest consummalion at the end. Then finally His servants shall praise Him most fully, for the glorious consummation of the mystery in having taken to Himself and His saints the kingdom so long usurped by Satan and the ungodly. Thus this verse is an anticipation of ch. 11. 15-18. declared to— Greek, " declared the glad tidings to." "The mystery of God" is the Gospel glad tidings. The office of the prophets mercy to God's people, amidst Judgments on God's foes. Resumed from ch. 4. 3 (see iVote there), face as . . . the snii —(Ch. 1. 16; 18. 1.) feet as pUlars of fire—(Ch. 1. 15; Ezeklel 1. 7.) The angel, as representative of Christ, reflects His glory, and bears the insignia attributed in cl). 1. 15, 16; 4.3, to Christ Himself. The pillar offire by night led Israel through the wilderness, and was the symbol of God's presence. 3. He Iiad Greek, "Having." In his hand in his left hand : as In u. 5 (Note), he lifta up hi.', right hand to heaven, a little boolt—A roll little in comparison with the " book" (ch. 5. 1) which contained the whole vast scheme of God's purposes, not to be fully read till the final consummation. Tliis other, a less book, contained onlj a portion which John was now to make his own (i;. 9, llj, and then to use in prophesying to others. The New Testament begins with the word "book" (Greek biblus), of which "the little book" (Greek biblaridion) is the diminutive, "the little bible," the Bible In miniature, npon the sea . . . earth—Though the beast with seven heads is about to arise out of the sea (ch. 13. 1), and the beast with two horns like a lamb (ch. 13. 11) out of the earth, yet it is but for a time, and that time shall no longer be (v. 6, 7) when once the seventh trumpet is about to sound ; the angel with his right foot on the sea, and his left on the earth, claims both as God's, and as about soon to be cleared of tlie usurper and his followers. 3. As . . . lion-Christ, whom tlie angel represents, is often so symbolized (ch. 5. 5, "tlie Lion of the tribe of Juda"). sevem thnnders Greek, " the seven tlinnders." They form part of the Apocalyptic symbolism; and so are marked by the article as well known. Thus thunderings marked the opening of the seventh seal (ch.
8. 1, 5); so also at the seventh vial (ch. 16. 17, 18). WoKUSWORTH calls this the prophetic use of the article ; "the thunders, of which more hereafter." Tlieir full meaning shall be only known at the grand consummation marked by the seventh seal, the seventh trumpet (ch. 11. 19), and the Is to receive t?ie glad tidings from God, in order to declare them to others. The final consummation is the great theme of the Gospel announced to, and by, the prophets (cf. Galatians3. 8). 8. spake . . . and said—So jSJ/riac and Coptic read. But A, B, C, "(I heard) again speaking witt me, and saying" (Greek laloitsan . . . legoitsan). little book—So X and B read. But A, C, " the book." 9. Greek "1 went aivay." John here leaves heaven, his standing, point of observation heretofore, to be near the angel standing on the earth and sea. Give—A, B, C, and FitJgatc read the infinitive, "Telling him to give." eat It np —appropriate Its contents so entirely as to be assimilated with (as food), and become part of thyself, so as to impart them the more vividly to others. His finding the roll sweet to the taste at first, Is because It was the Lord's will he was doing, and because, divesting himself of carnal feeling, he regarded God's will as always agreeable, however l)itter might be the message of Judgment to he announced. Cf. Psalm 10. 8, Margin, as to Christ's Inner complete appropriation of God's word, thy belly bitter —Parallel to E/.eklel 2. 10, "There was written therein lamentations, and mourning, afld woe." as honey (Psalm 19. 10; 119. 103.) Honey sweet to the mouth, sometimes turns Into bile in the stomach. The tliouglit that God would be gigrlfted (ch. 11. 3-6, 11-18) gave him tho sweetest pleasure. Yet, afterwards the belly, or carnal natural feeling, was embittered with grief at thepropheey of the coming bitter persecutions of the Church (ch. 11. 7- seventli vial, nttered their Greek, " .tpakc their oivn voices;" i. e., voices peculiarly tlieir oum, and not now revealed tomen. 4r. AVhen—X reads, " Whatsoever tilings." But most MSS. support English Version, nttered their voices—A, B, C, N omit "tlieir voices." Then translate, "Had spoken." unto me—Omitted by A, B, C, X, Syriac. seal np—Tlieoppositecommand to ch. 22. 20. Even though at thetimeof theend the things «ea?crf in Daniel's time were to be revealed, yet not so the voices of these thunders. Though heard by John, they were not to be imparled l)y him to others in this book of Revelation ; so terrible are they that God in mercy withholds them, since "sufficient unto the day is the evil thereof." The gmlly are thus kept from morbid ponderings over the evil to come; and the ungodlv are not driven by despair into utter recklessness of life. Vlford adds another aim In concealing them, viz., "godly fear, seeing tliat the arrows of God's quiver are not exliausted." Besides the terrors foretold, there are others unutterable and more horrifying lying In the buckground. 5. lifted np his hand—So A and Vulgate read. But B, C, N, Sj/riar, Coptic, "... his right hand." It was customary to lift up the hand towards heaven, appealing to the God of truth. In taking a solemn oath. There Is In this part of the vision an allusion to Daniel 12. Cf. u. 4, with Daniel 12. 4, 9; and tills v. 5, 6, end, with Daniel 12. 7. But there the nngel clothed in linen, and standing upon the waters, sware "a time, times, and a half," were to Interpose before the consummation ; here, on the contrary, the angel standing with his left loot on the earth, and his right upon the Ki;a, swears there shall be time no longer. There he lifted up lioth hands to heaven ; here he has the 10), cf. John 16. 1, 2. The revelation of tho secrets of futurity is sweet to one at first, but bitteiand distasteful to our natural man, when we learn the cross which is to bo borne before the crown shall be won. John was grieved at the coming apostasy and the sull'erlngs of tho Church at the hands of Antichrist. 10. the little book—.So A, C. But B, X, and Vulgate, " the book." was Mtter— Greek, " was embittered." 11. he said-A, B, and Vulgate read, "they say unto me;" an indefinite expression for "it was said unto me." Thon mnst—The obligation lies upou thee, as the servant of God, to prophesy at Ills command, again-as thou didst already In the previous part of this book of Revelation, before—rather as Greek (epilaois\ "concerning many peoples," Ac, viz., In Ihelr relation til tlKU'iiun'h. The eating of the book, as In E/.eklel's case, marks John's Inauguration to his prophetical office—hero to a fresli stage In It, viz., tliu revealing of tho thlnga little lionk now ojycn (wh(>reas in Daniel tlie hook Is .reatcil) in his left hand (r. 2), and he lifts up on\y his right IkiikI to heaven. O. llvcth for ever and ei-er-f/wA-, "llvetli unio the ages of the ages" (cf. Daniel 12.7). created heaven. . . earth . . •• sea, <fec.—This <letalled designation of (jod as the Creator, is appropriate to the subject of the angel's oath, vir.., the consummating of the mystery of (iod (i'. 7), which can snrel.v be l)rought to pass by thesa'ne Almlglily power that created all things, and by none else. Hint thero Hhonid be time no lonffcr— OjwAr, " that time (j. e., au Interval of time) no longer shal. be." Tlie martyrs 574
I%e Measwement of the Temple. EEVELATION XI. The Testimony of the Two Witnesaea. whom the literal Jerusalem temple was not familiar. It was to be expected the term naos should not be found in the literal, but in the spiritual sense. In v. 19 naos is used in a local sense; cf. also ch. 14. 15, 17; 15.5, 8. a. But— Greek, "And." the court . . . withont—all outside the Holy place (d. 1). leave out— of thy measurement, lit., " cast out;" reckon as unhallowed, it—Eniphalital. II in not to be measured; whereas the holy place is. givenby God's appointment, unto the Gentiles—In the wider sense, there are meant here " the times of the Gentiles.'' wherein Jerusalem is "trodden down of the Gentiles," as the parallel, Luke 21. 24, proves; for the same word is used here [Greek patein], "tread under foot." Cf. also Psalm which befall the holy city and the Church of God—the Bubject of the rest of the book.
CHAPTER XI.
Ver. 1-19. Measurement of the Temple. The two Witnesses' Testimony: Their Death, Re.suiirkction, AND Ascension : The Earthquake: The Third Woe: The Seventh Trumpet Ushers in Christ's Kingdom. Thanksoiving of the Twenty-four Elders. This eleventh chapter is a compendious summary of, and introduction to, tlie more detailed prophecies of the same events to come in chs. 12., 13., U., 15., 16., 17., 18., 19., 20. Hence we find anticipatory allusions to the subsequent prophecies ; ef. u. 7, "the beast that ascendetli out of the bottomless pit" (not mentioned before), with the detailed accounts, ch. 13. 1, U ; 17. 8; also v. 8, " the great city," with ch. 11. 8; 17. 1, 5; 18. 10. 1. and the angel stood—Omitted In A, Vulgate anil Coptic. Supported by B and Sj/riac. If
79. 1; Isaiah 63. 18. forty ... two months—(Ch. 13. 5.) The same period as Daniel's "time, times, and a half" (ch. 1%
14); and v. 3, andch. 12. 6, the woman a fugitive in the wilderness "a thousand two hundred and threescore days." In tlie wider sense, we may either adopt the year-day tlieory of 1260 years (on which, and the papal rule of 1260 years, see my Notes, Daniel 7. 25; 8. 14; 12. 11), or ratlier, regard the 2300 days (Daniel 8. 14), 1:335 days (Daniel 12. 11, 12). 1290 days, and 1260 days, as symbolical of the long perioa of the Gentile times, whether dating from the subversion of the Jewish theocracy at the Babylonian captivity (the kingdom having been never since restored to Israel), or from the last destruction of Jerusalem under Titus, ana extending to the restoration of the theocracy at the coming of Him "whose right it is;" the difl'erent epochv marked by the 2300, 1335, 1290, and 1260 days, will not fully cleared up till the grand consummation; but, mean while, our duty and privilege urge us to investigate them. Some one of the epochs assigned by many may be righl but as yet it is uncertain. The times of the Gentile mor archies during Israel's seven times punisliment, will prob ably, in the narrower sense (v. 2), be succeeded by tho much more restricted times of the personal Antichrist s tyranny in the Holy Land. The long years of papal misrule may be followed by the short time of the man of sin who shall concentrate in himself all theapostasy, persecition, and evil of the various forerunning Antichrists, An« tiochus, Mohammed, Popery, just before Christ's advent. His time shall be the recapitulation and open consummation of the "mystery of iniquity" so long leavening tiie world. Witnessing churches may be followed by witnessing individuals, the former occupying the longer, the latter, the shorter period. The three and a half (lliM days being three and a half years of 300 days each, during which the two witnesses propliesy in sackcloth) is the sacred number seven halved, implying the Antichristian world-power's time is broken at best; it answers to tlia threeanda hal/yenrs' period in which Christ witnesse<l for the truth, and the Jews, His own people, disowned Him, and the God-opposed world-power crucified llim (ct. Note, Daniel 9.27). The three and a half, in a word, marks the time in which the eartlily rules over the heivenly kingdom. It was the duration of Antiochus' treading down of the temple and persecution of faitliful Israelites. Tlie resurrection of the witnesses after three and a half days, answers to Christ's resurrection after three days. The world-power's times never reach the sacred fulness of seven times 360, i. e., 2520, tliough they approach to It iu 2300 (Daniel 8. 14). The forty-two months answer to Israel's forty-two sojournings (Numbers 83. 1-50) in the wilderness, as contrasted with the sabbatic rest in (Janaan: reminding the Cliurch that here, in the world-wilderness, slin cannot look for her sabbatic rest. Also, three and a half
It be omitted, the reed will, in construction, agree witli "saying." So Wordsworth takes it. The reed, the canon of Scripture, the measuring-reed of tlie Church, our rule of faith, speaks. So in ch. 16. 7 the altar is personified a.s speaking (,cf. Note theve). The Spirit speaks in the canon of Scripture (the word canon is derived from Hebrew kaneh, "a reed," the word here used ; and John it was who completed the canon). So Victorinus, Aquinas, and VitKinga. " Like a rod," viz., straight : like a rod oj iron (cli.
2.27), unbending, destroying all error, and tliat "cannot be broken." Ch. 2.27; Hebrews 1. 8, Greek, "a rod of Ktraightness," English Version, "a sceptre of rigliteousness;" this is added to guard against it being tliought that the reed was one "shaken by the wind." In tlie abrupt style of the Apocalypse, "saying" is possibly indefinite, put (or " one said." Still Wordsworth's viewagrees best with Greek. So the ancient commentator, Andreas OF Csarea, in the end of the fifth century (cf. Note, v. .3, 4). the temple Greek naon (as distinguished from tlie Greek hieron, or temple in general), the Holy place, "the sanctuary." the altar—of incense; for it alone was in tlie tanctuary (Greek naos). The measurement of the Holy place seems to me to stand parallel to the sealing of the elect of Israel under the sixth seal. God's elect are symbolized by the sanctuary at Jerusalem (1 Corinthians 3. 10, 17, where the same Greek word naos occurs for "temple," as here). Literal Israel in Jerusalem, and with the temple restored (Ezekiel 40. 3, 5, wliere also the temple is measured with the measuring-reed, 41., 42., 43., 44.), shall stand at the head of the elect Church. The measuring implies at once the exactness of the proportions of the temple to be restored, and the definite completeness (not one being wanting) of the numbers of the Israelite and of the Gentile elections. The literal temple at Jerusalem shall be the typical forerunner of the heavenly Jerusalem, in which there shall be all temple, and no portion exclusively set apart as temple. John's accurately drawing the dislinotion in subsequent chapters between God's servants, and those who bear the mark of the beast, is the way whei'eby he fulfils the direction here given him to measure the temple. The fact that the temple is distingui.shed from them that worship therein, favours the view that the spiritual temple, the Jewish and Christian Church, Is not exclusively meant, but that tlie literal t-emple must also be meant. It sliall be rebuilt on tlie return of tli« Jews to their land. Antichrist sliall there put forward his blasphemous claims. The sealed elect of Israel, the head of the elect Cliurch, alone shall refuse his claims. These shall constitute the irue sanctuary which ye.ars was the period of tiie heaven being shut up, and of consequent famine, in Elias' time. Thus, three and u half represented to liie Church the idea of toil, pilgrim-, age, and persecution. 3. 1 wtll give power—There is no "power" in the Greek, so that "give" must mean "give commission," or some such word, my two wilnrKHi.t— Greek, "the two witnesses of me." Tlie article itiiplies that the two were well known at least to John, proplietty —preach under the inspiration of tin' Spirit, denoiiiiclns; judgments against the apostate. They are desei ilied 1)> symlxil as "the two olive trees" and "the two candlets here measured, t. e., accurately marked and kept by Go<i, whereas the rest shall yield to liis i)retensions. WojtDSWORTH objects that, in the twenly-fivc; passiiges of the Acts, wherein the Jewish temple is menlioiied, It is called Ateron, not n«o«, and so in the apostolic Epistles; but this is simply because no occasion for mentioning the literal Holy place {Greek naos) occurs in Acts and tlie Epistles ; indeed. In Acts 7.48, though not diiev-tly. there does occur the term naos. Indirectly referring to iho Jerusalem temple Holy place. In addreiisiut; Gentile Christians, to sticks," or lamp-stands, " HlaiiiXiu before the (joil ol the 575
Tlie Teslimony of Iht Two Witnegbes. REVELATION XI. Tlte BeasI from the Pit shall Kill them. being called alsotte two candlesticks (the Old and New Testament churches: the candlestick in Zechariah 4. is bat one, as there was then but one Test4iraent, and one Churcn, the Jewish). The Church in both dispensations lias no light in herself, but derives it from the Spirit through the witness of the twofold word, the two olive trees : cf. ( jYote) narth." The reference js to Zeobariali 4. 3, 12, where two individuals a.v iiieaiil, Joshua and Zerubbabel, who ministered to the Jewish Cliuicli, just as the two olive ti'ees emptied the oil out ol tliemselves into the bowl of the candleslicli. So in the final apostasy God will raise up two inspired witnesses to minister encouragement to tlie af Hicled, tliougli sealed, remnant. As two candlesticljs are mentioned v. 4, lut only ode in Zechariuli 4., I thinlt
V. 1, whicli is connected witli this, the reed, the Scripture canon, being the measure of the Church: so Pkimasius X., p. 314: the two witnesses preach in sackcloth, marking the iguominous treatment which the word, like Clirisl Himself, receives from the world. So the twentyfour elders represent the ministers of the two dispensations by the double twelve. But i'. 7 proves that primarily llie two Testaments cannot be meant; for these shall never be "killed," and never "shall have finished their testimony" till the world is finished. 5. will Iiurt Greek, "wishes," or "desires to hurl them." flie . . , devoureth — (Cf. Jeremiali 5.14; 2:3. 29). out of tlielr mo«tl»—Not literally, but God makes their inspired denunciations ofjudgment to come lo pass and devour their enemies, if any man vi-IU Iturt tUem — Twice repeated, lo mark the imtnediate certainty of the accomplishment. In tills manner—so in like manner as he tries to liurt them (cf. ch. 1;^. 10). Uetribution in kind. 6. TIkese . . . power Greek, "authorized power." It rain not Greek (huetos brechee), "rain shower not," tlie twofold Church, Jewish and Gentile, may be meant by the two caudlesticivs represented by the two witnesses: just as in ch.7. there are described first the sealed of Israel, tlieu those of all nations. But see Note, v. 4. The actions of the two witnesses are just those of Moses when witnessing lor God against Pharaoh (the type of Antichrist, the last and greatest foe of Israel), turning the waters into blood, smiting wilh plagues; and of Elijah (the witness for God in an almost universal apostasy of Israel, a remnant of TWO, however, being lelt, as llie
sealed, ch. 7.) causing Jire Ijy his word to devour the enemy, iind shutting heaven, so that it rained not for three years and six months, the very time (12oU days) during which the two witnesses prophesy. Moreover, the words "witness" and " prophesy" are usually applied to individuals, not to abstractions (cf. Psalm o2. Sj. De Bukuh thinlis Elijah and Moses will again appear, as Malachi 4.
5, (i seems to imply (cf. Matthew 17. 11 ; Acts 3. 21). Moses lit., " moisten not" (the earth), smite . . . with all plagues — Greek, " witli (lit., in) every plague." 7. ftnUIied tbeir testimony—The same verb is used of Paul's ending his ministry by a violent death, tlie beast tUat ast-ended out of the bottomless pit Greek, "tlie wild beast . . . the abyss." This beast was not mentioned before, yet he is introauced as "the beast," because he had already been described by Daniel (7. 3, 11), and he is fully so in the subsequent part of llie Apocalypse, viz., ch. 13. 1; iiud Elijah appeared with Christ at the Transtiguralion, which foreshadowed His coming milleuuial kingdom. As to Moses, cf. Deuteronomy 34. 5, 6; Jude 9. Elias' genius and mode of procedure bears the same relation to the second coming of Christ, that John the Baptist's did to the first coming. [Bengel.J Many of the early Church thouglit the two witnesses to be Enoch and Elijah. This would avoid the difficulty of the dying a second time, for lliese have never yet died; but, perhaps, shall be the witnesses slain, yiili, the turning tlie water to blood, and the plagues U'- t>)i apply best to Moses (cf. ch. lo. ii, " the song of Moses"). The transfiguration-glory of Moses and Elias was not their permanent resurrection-state, which shall not be
17. 8. Thus, John at once appropriates the Old Testament prophecies; and also, viewing his whole subject at a glance, mentions as familiar tilings (thougli not yet so to the reader) objects lo be described hereafter by himself. It is a proof of the unity that pervades till Christ sliall come to glorify His saints, for He has precedence before all in rising. An objection to this interpretation is, that those blessed departed servants of God would have lo submit to death (v. 7, 8), and this in Moses' case a second time, which Hebrews 9. 27 denies. See my all Scripture, make war against tbem—alluding to Daniel 7. 21, where the same is said of tlie little horn that sprang up among the leu horns on the fourth beast. 8. dead bodies—So Vulgate, Syriac and Anukeas. But A, B, C, llie oldest MSS., and Coptic read the singular, "dead body." The two fallen In one cause are considered as one, the great city—Ji-'iyW times in the Revelation elsewhere used of Babylon (ch. 14. 8; Iti. 19; 17. 18; S\'ole, Zechariah 4. 11, 12, on the two witnesses us answering lo " the two olive trees." The two olive trees are channels of the oil feeding the Church, and symbols of peace. The Holy Spirit is the oil in them. Christ's witnesses, in remarliable times of the Church's history, have generally appeared in pairs: as Moses and Aaron, the inbpired civil and religious authorities ; Caleb and Joshua ; E/.ekiel the priest and Uaniel the prophet; Zerubbabel and Joshua. In snckclotli—The garment of prophets,
18. 10, IB, 18, 19, 21). In ch. 21. 10 (Knglish Version as to the new Jerusalem), Ihe oldest MSS. omit "the great" before city, so that it forms no exception. It must, therefore, liave an anticipatory reference to the mystical Baliylon. wlilch Greek, "the which," viz., the cily ivhich. spiritually—in a spiritual sense. Sodom—The very term applied by Isaiah 1. 10 to apostate Jcru.salem (cf. E/.ekiel 10. esjiecially when calling people lo morti Ucatlon of their sins, and lo repentance. Tlieir very exterior aspiid accorded with their teachings: so Elijah, and Jolm who came in His spirit and power. The sackelotli of the witnesses isacatchword linking this episode umler the sixth trumpet, with the .vu« li/(if/; as sackcloth (In righteous retribution on tlie apostates who rejected (iod's witnesses) under the sixth seal (ch. 6. 12). 4. 8tnii<Ilii Ix'foi-e tlie
4S). Kgypt-the nation which the Jews' besetting stii was to lean upon, where . . . Lord was cruellled—This
Identities the city as Jerusalem, though the Eord was ci'Ucitled outside of the city. Kusiomus mciitiuns that the scene of Christ's crucilixion was enclosed within the city by Constiuitiiie ; so it will be probably at the time of llie
Klayiiig of the witnesses. The Beast [e. </., Napoleon und France's ell'ortsj has been long struggling for a footing iu Palestine; after his ascent from the bottomless pit he struggles much more. [Benoki>.J Some tme of the Napoleonic dynasty may obtain that footing, ami even be regarded as Messiah by tlm Jews, in virluc of Ills reslor Ing them lo their own land ; and so may prove to be the iioil of the eartli—A, li, C, Vulgate, tl!/riac, Coiitic, and Akdkkas read "Lord" for "God:" so Zechariah 4.11. Ministering lo (Luke 1. 19), and as In the sight of Him, who, though now so widely disowned on earth. Is Its rightful King, and shall at last be openly recognized as Kucli (»'. l.")). The phrase alludes to Zechariah 4. 10, 14, "the two anointed ones tliat stand by the Lonl of the whole earth." The article "the" marks this allusion. They are "the two candlesticks," not that Ihey are the 'church, the one candlestick, but as Us representative last .'Viitlchrlsl. The illl Uculty is, how can Jerusalem be called " the great city," i. c, Babylon ? By her becoming the world's capital of idol at rous apostasy, such as Kanylou originally was, and then Home has been; just as she is here <'alliHl also " .Sodom and Egypt." also our— A, B, C, OitlOHN, Anukea.s, iVcr., read, "also their." Where their Lord, also, as well as they, was slain. Cf. ch. 18. 24, where Ityht-bearers {Greek, Phlllpplans 2. ]r>, phostrres), and nilnisleilii for Its eiieouragement in a lime of apostasy. WouiiswoKTll's view Is worth consideration, whether It may not constitute a se('i)ndary sense : the two vitnesses, the blood o/ Ai.l, slain on earth is said lo be found IN Bahythi olive trees, are THE TWO Tkstamknts ministering Iheir
I.ON, justas In Matthew 'iit.Ji.), Jesus sailh that, " upon the Jews and J nuu.'SALUM " (cf. v. 37, 38) shall " come A1.1. the leiO.mony to the Church of the old dispensation, as well as to that of the new, whlcli explains the two witnesses
The Two Witnesses shall Rise again REVELATION Xi. aj(er Three D'lijg and </ HtdJ, righteous Wood shed upon earth;" whence it follows Jerusalem shall be the last capital o( fhe woikl-aposta.sy, and so receive the last and worst visitation of all the judgments ever inflicted on the apostate world, the earnest of which was given in the Roman destruction of Jerusalem. In the wider sen/?e, in tlie Church-historical period, the Church being tlie sanctuary, all outside of it (Matthew 28. 4), when also tlsere was a great earlhquake (v. 2). snw— Greek, " beheld." li. Tliey—So A, C, Viilf/ate. But B, Coptic, Syriac, and Andreas read, " I heard." a clond— Greek, "the cloud;" which ma.v be merely the generic e.xprcssioii for what we .ire familiar with, as w« say "the clouds." But I prefer taking the article as definitely alluding to the cloud whicli received Jesus at His ascension. Acts 1. 9 (where there is no article, as there is no allusion to a previous cloud, such as there is here). As they resembled Him in their three and a half years' witnessing, their three and a half days lyingin death (though not for exactly the same time, nor put in a tomb as He was), so also in their ascension is tlie translation and transftguration of the sealed of Israel (ch. 7.), and theelect of all nations, caught upoutof the reach of the Antichrisis the world, the great city, wherein all the martyrdoms of saints have taken place. ISahi/lon marks its idolatry, Egypt its tyrauuy, Sodom its desperate corruption, ,/«r«- laletii its pretensions tosanctityon the ground of spiritual privileges, whilst all the vvliile it is the murderer of Clu ist in the person of His members. All wliich is true of Rome. So ViTRiNGA. But in tlie more definite .sense, JertiMi/fni
Is regarded, even in Hebrews (ch. lo. 12-U), as Mie worldtiaii foe. In ch. 14. 14, 15, Ifi, He is represented jus sitting on a, white cloud, their enemies beiield them—and were tlius openly convicted by God for their unl)clief and persecution of His servants; unlike Klijah's ascension formerly, ill the sight of friends only. The Church caught Hp to meet the Lord in the air, and trans-Mfjiured in body, cit.v wliicli believers were then lo go fortli from, in order to "seek one to come." 9. they—rather, " (somp) of the peoples." people Greek, " peoples." Ulmlreds— (ri-ec/:, "tribes;" all save the elect (whence it is not sai(i. The peoples, &c., but [some] of the peoples, &<: ; or, .sonw of the peoples, (Sc., may refer to those of the ttatioti-i, liv., icho at the lime shall hold jtossession of Pidestine and Jerusnlein). s!»alJ see—So Vulga/,c, Syriac, and Coptic. But A, B, C, Andreas, the present, "see," or rather (Oreek blepotislii), "look upon." The prophetic present. de«<l bodies HoVulfjale, is justified by her Lord belbre the world, even asthe mancliild (Jesus) was "caught up unto God and His throne" from betore the dragon standing ready to devour lite woman't child as soon as horn. 1.1. "In that same {lit., the) hour." great eari hqnake—answering to the " great earthquake" under the si.vtli seal, just at the approach of the Iord (ch.
Syriac, and Anukeas. But A, B, C, and Coptic, singular, as in V. S, " dead body." Three and a half days answer to the three and a half years (JVotes, v. 2, 3), the half of seven, the full ami perfect number, shall not snifer—So B,
6. 12). Christ was delivered unto His enemies on the fifth day of the week, and on the .s/z<7i was crucified, and on the sabbath rested; so it is under the sixtli seal and sixth trumpet that the last suffering of the Church, begun under the fil'tli seal and trumpet, is to be consummated, before she enters on her seventh day of eternal sabbath. Six is the number of the world-power's greatest triumph, but at the same time verges on severe, the Divine number, when its utter destruction takes place. Cf. 606 in cli. 13. 18, "the number of the beast." tenth part of tlie city fi ll—i. e., of " the great city" (ch.
Syriac, Coptic, and Andreas. But A, C, and Vulgate read, "do not suffer." In graves—So Vulgate and Prihasivs. But B, C, Syriac, Coptic, and Andreas, singtilar ; trnnslatc, "into a seijnlelire," lit., a monument. Accordingly, in righteous retribution in ki ml, the Jiesh of the Antichristian hosts is not buried, hut given to all the fowls in midheaven to eat (ch. 19. 17, 18, 21). 10. they that dwell upon . . . earth—those who belong to the earth, as its citizens, not to heaven (ch. 3. 10; 8. 13; 12. 12; 13. 8). shall-So Vid-
16. 19; Zecliariah ll. 2). Ten is the number of the uor Ulkingdoms (ch. 17. 10-12), and the beast's horns (ch. 13. 1), and tliedragon's(ch. 12.3). Thus, in the Church-historical view, gaXe, Syriac, and Coptic. But A, B, C read the present; cf. Note, on "shall not suffer," v. 9. rejoice over them—Tlie Aniichristianity of the last days shall probably be under the nameof philosophical eulightenmentand civilization, but reall}' man's deification of himself. Fanaticism shall lead Antichrist's followers to exult in having at lust seemingly silenced in death their Christian rebukers. Like her Lord, the Ciiurch will have her dark passionweek follo\ved by the bright resurrection-morn. It is a curious historical coincidence that, at the fifth Lateran Council, May 5, 1514, no witness (not even tlie Moravians who were summoned) testified for the truth, as Huss and Jerome did at Constance; an orator ascended the tribunal before the representatives of Papal Christendom, and said. There is no reclaimant, no opponent. Luthek, on October 31, 1517, exactly three and a half years aftsrwards, posted up his famous thesis on the church at Wittenberg. Theobjection is, the years are years of3&5, notSOO, days, and Bo two and a half days are deficient; but siill the coincidence is curious ; and if this prophecy be allowed other fulfilments, besides the final and literal one under the last Antichrist, this may reasonably be regarded as one. send gifts one to another—as was usual at a joyous festival. tormeiite«l them—viz., with the plagues which they had power to inflict (f. 5, 6) ; also, by their testimony against the earthly. 11. Translaleati Oreek, "After the three <lays," &c. the Spirit of life—the same which breathed life into it is hereby implied, that one of the ten apostate worldkingdoms fall. But in the narrower view a tenth of Jerusalem under Antichrist falls. The nine-tenths remain, and become when purified the centre of Christ's earthly kingdom, of men Greek, "names of men." Tlie men are as accurately enumerated as if their names were given, seven thousand Elliott interprets seven chiliads or provinces, i. e„ the seven Dut<;h United Provinces lost to the papacy ; and " names of men," titles of dignity, duchies, lordships, &c. Rather, seven thoiisayid combine the two mystical perfect and comprehensive numbers seven and thousand, implying the full and complete destruction of the impenitent. tl»e remnant—consisting of the Israelite inhabitants not slain. Their conversion forms a blessed contrast to ch. 16. 9; and above, ch. 9. 20,
21. These repenting (Zechariah 12. 10-14; 13. 1), become In the flesh the loyal subjects of Christ reigning over the earth with His transfigured saints, gave glory to th« God of heaven—which whilst apostates, and worshipping the beast's image, they had not done. God ol heaven—The apostates of the last days, in protended scientific enlightenment, recognize no heavenly power, but only the natural forces in the earth which come under their observation. His receiving up into heaven the two witnesses who had power during their time on earth to shut heaven from raining (i>. 6), constrained His and their enemies who witnessed it, to acknowledge lh« God of heaven, to be God of the earth (v. 4). As in u. 4 Ho declared Himself to be God of the earth by His two wit-
Israel's dry bones, Ezeklel 37. 10, 11 (where see mi' Notes), " Breath came into them." The passage here, as there, is closely connected with Israel's restoration as a nation to political and religious life. Cf. also concerning the same, Hosea 6. 2, where Ephralm says, " After two days will He revive us; in the third day He will raise us up, and we Rhall live in His sight." Into—so B and Vulgate. But A nesses, so now He proves Himself to be God of heaven also. 14. The seconfl woe-That under the sixth trumpet (ch. 9. 1'2-21), including also the prophecy, ch. 11. 1-13: Woe lo the world, joy to the faithful, as tlirir redrmption draweth nigh, tlic tliird woe cometli quiclily— It is not mentioned in detail for the present", until first there Is given a sketcli of the history of the origination, suflering, and falthfuluess of the Church in » time of apostasy and reaila (Oreek en aulois), "(so as to be) in th(!m." stood npon their feet— the very words in Ezekiel 37. 10, which p?<»ves the allusion to be to Israel's resurrection, in contvast to " the times of the Gentiles " wherein these "tread under foot the holy city." great fear—such as fell on the Buldlers guarding Christ's tomb at His resurrection
Hie Sounding of the Seventh Trumpet. KEVELATIOX XII. The Woman Clothed with the Sun. thy anger is come." How petty man'.s impotent anger, standing here side by side with that of the omnipotent God ! dead ... be Judged—Proving > hat this seventh trumpet is at the end of all things, when the judgment on Christ's foes, and the reward of His saints, long prayed for by His saints, shall take place, the prophets—as, for instance, the two prophesying witnesses {v. 3), and those who have showed them kindness for Christ's sake. Jesns shall come to ell'ect by His presence that which we have looked for long, but vainly, in His absence, and by other means, destroy them which destroy the earth—Retributlon in kind (cf. ch. 16. 6; Luke 19. 27). Daniel 7. H-18, my Ifotes. 19. A similar solemn conclusion to that of the seventh seal, ch. 8. 5, and to that of the seventh vial, ch. 16. IS. Thus, it appears, the seven seals, the seven trumpets, and the seven vials, are not consecutive, but parallel, and ending in the same consummation. They present the unfolding of God's plans for bringing about the grand end under three difiereut aspects, mutually complementing each other, the temple—the sanctuary or Holy place {Greek naos), not the whole temple {Greek persecution. Instead of the third woe being detailed, the grand consummation is summarily noticed, the thanksgiving of the twenty-four elders in heaven for the establishment of Christ's kingdom on earlh, attended with the destruction of the destroyers of the earth, 15. Sounded Willi his trumpet. Evidently " the last trumpet." Six is close to seven, but does not reach it. The world-judgments are complete in six, but by the fulfilment of seven the world-kingdoms become Christ's. Six is the number of the world given over to judgment. It is half of twelve, the Church's number, as three and a half is half of seven, the Divine number for completeness. Bengel thinks the angel here to have been Gabriel, which name is compounded of £1, God, and Geber, mighty man (ch. 10. 1). Gabriel therefore appropriately announced to Mary the advent of the mighty God-man: cf. the account of the manchild's birth which follows (ch. 12. 1-6), to which this forms the transition, though the seventh trumpet in time is subsequent, being the consummation of the historical episode, chs. 12. and 13. The seventh trumpet, like the seventh seal and seventh vial, being tlie consummation, is accompanied diflferently from tlie preceding six: not the consequences whicli follow ou earth, but those in HEAVEN, are set before us, the great voices and thanksgiving of the twenty-four elders in heaven, as the half-hour's silence in heaven at the seventh seal, and the voice out of the temple in heaven, "It is done,'" at the seventh vial. Tills is parallel to Daniel 2. 4t, "The God of heaven shall set up a Aingrciom, wliich shall never be destroyed: and the kingdom shall not be left to other people, but it shall break to pieces all these kingdoms, and it siiall stand lor ever." It is the setting up of Heaven's sovereignty over the earth visibly, which, when invisibly exercised, was rejected by the earthly rulers heretofore. The distinction of worldly and spiritual shall then cease. There will be no beast in opposition to the woman. Poetry, art, science, and social hieron). opened In heaven—A, C read the article, "the temple of God which is in heaven, was opened." the ark of his testament—or "... His covenant.'" As in the first verse the earthly sanctuary was measured, so here Ita heavenly antitype is laid open, and the antitype above to the ark of the covenant iu the Holiest place below is seen, the pledge of God's faithfulness to His covenant in saving His people, and punishing their and His enemies. Thus this forms a fit close to the series of trumpet-judgments, and an introduction to the episode (ch. 12. and 13.) as to His faith fulness to His Church. Here first His secret place, the heavenly sanctuary, is opened for the assurance of His people; and thence proceed His judgments in their behalf (ch. 1-1. 15, 17; 15. 5; 10. 17), which the great company in heaven laud as "true and righteous." This then is parallel to the scene at the heavenly altar, at the close of the seals and opening of the trumpets (ch. S. 3), and at the close of the episode (chs. 12.-15) and opening of the viaU life will be at once worldly and Christian, kingdoms A, B, C, Vulgate read the singular, "The kingdom (sovereignty) of (over) tlie world is our Lord s and His Christ's." There is no good authority for English Version reading. The kingdoms of the world give way to tlie kingdom of (over) tlie world exercised by Clirist. The earth-kingdoms are many : His shall be one. The appellation "Christ," the Anointed, is here, where His kingdutn (ch. 15. 7, 8). See Note at the opening of next chapter.
CHAPTER XII.
Ver. 1-17. Vision of the Woman, her Child, .^nd THE I'EKSECUTiNQ Dkagon. 1. This episode (chs. 12., 13., Is mentioned, appropriately for the first time used in Revelation. For it is equivalent to King. Though priests and prophets also were anointed, yet this term is peculiarly applied to Him as King, insomuch that "the Lord's anointed" is His title as King, in places where He
11., and 15.) describes in detail the persecution of Israel and the elect Church by the beast, which had been summarily noticed, ch. 11. 7-10, and the triumph of the faithful, and torment of the unlaithlul. So also chs. 16.-20. are the description in detail of the judgment on the beast, is distinguished from the priests. The glorified Son of man shall rule mankind by His traiisligured Church In heaven, and by His people Israel on earth: Israel shall be the priestly mediator of blessings to the whole world, reali/.lng them first, lie—Not emplialical in the Greek. Khali reigit for ever and wvr— Greek, " unto the ages of the ages." Here begins the millennial reign, the consummation of "the mystery of God" (ch. 10.7). 1<>. before God—B and <Si/n'ac read, "before the throne of God." But A, C, Vulgate, and Coptic read as JCnglish Version. Heats Greek, "thrones." 17. thanksfor the answer to our prayers (ch. fi. 10, II) In destroying them which destroy the earth (v. 18), thereby preparing the way for setting up the kingdom of thyself and thy saints, and art to come— Omitted In A, B, C, Vulgate, tiyriar, Cvi'Hian, and AnOUKAS. The consummation having act Uiilly come, tliey do not address Him as they did when It was still luture, " Thou that art to come." Cf. v. IS, " Is come." Kiom the soundingof the seventh trumpet Ho Is to His jifople ,1ah, the ever-present Lord, wiio i.s, more peculiarly Hum .IkHOVAH " who is, was, and is to comi:'' tn,ken to tliee thy ifcc, summarily noticed In cli. 11. 13, IS. The beast in v. 3, &c., is shown not to be alone, but to be the Instrument In the hand of a greater power of darkiie.ss, Satan. That this is so,appears from the time of ch. 11. being the period also In which the events of chs. 12. and 13. take place, viz., 1200 days (v. 6, U; ch. 13.5; cf. ch. 11. 2,3). great— in size and significance, wontler — (.'/(cA, "sign:" significant of momentous trutlis. In Ixeaven—not merely the sky, but the heaven beyond just nienlioned, ch. 11. lil; cf. v. 7-9. woman cloliked wltlt tlie sun . . . moon under her feet—The Church, Israel first, and then llio Gentile Church ; clothed with Christ, " the Sun ol rigl Ueousness." "Fair as the moon, clear as the sun." Clothed with the Suu, the Church is tlie beartr of Divine superiii Vtural
Ifghl in tlie world. So the .seven churches (t. e., the Church universal, the woman) are represented as lightbcurliig c((/i(/(i'*i«*.'i (cli. I;. On the other hand, the Jiioon, though standing above the sea and earth, is altogethej coiuucled with them, and is an earthly light: sea. earth, and moon represent the worldly element, in opposition i;re»t power—" to thee" Is not In the Greek. Christ lakes ti) the kingdom of God—heaven, the sun. The moon canto Him the kingilom aM His own of right. 18. the nationn were angry-Alluding to I'salm Ml). 1, LXX., "The Lord Is become King: let the peoples become angry." Their angir is combined with alarm (Kxodus 1."). U; 2 Kings 11). 2(), 2S, " thy rage against me is come up into mine noldispi'i'se the dnrknesH and cliango Itlntoday: thus she represents the worlil-rellgion (heathenism) in reltvtlon to tlie supernatural world. The t/'liuivh has the moon, therefore, uiuler her feift ; but stars, as liettvenly lights, on her head. The devil directs his etn>rtll against the stars, the angels of tlie cluuchi's, about hereears, I will put my hook In thy nose," <Vc.). Translate, after to shlno for ever. The twelve stars, the crown tts the Greek Is tne same. "The natlous were angered, and 57s
The Woman Clothed with the Sun. KEVELATION XII. The Great Dragon Ready to Dtvow her Child. around her head, are the twelve tribeS of Israel. [AuberlEN.] The allusions to Israel before accord with this : cf. ch. 11. 19. " the temple of God ;" " the ai k of His testament." The ark lost at the Babylonian captivity, and never since found, is seen in the " temple of God opened In heaven," signifying that God now enters again into covenant wich His ancient people. The woman cannot mean, literally, the virgin mother of Jesus, for she did not the end, the fourth empire is divided into ten kingdoms); here, seven crowns (rather, "diadems," Greek, diademata, not stephanoi, " wreaths") are upon lUs seven heads. In Daniel 7. the Antichristian powers up to Clirist's second coming are represented by four beasts, whio".. nave among them seven heads, ». e., the first, seond and fourth beasts having one head each, the third, four hea lB. His universal dominion as prince of this fallen world .8 Implied by the seven diadems (contrast the "many dla« dems on Christ's head," ch. 19. 12, when coming to destroy him and his), the caricature of the seven Spirits of God> His worldly instruments of power are marked by the ten horns, ten being the number of the world. It marks his self-contradictions that he and the beast bear botii the number seven (the Divine number) and ten (the world number). 4. drew— Greek present, "drawetli," "drags down." H\s dragijing down the stars with hii totZ (lashed back and forward in his fury), implies his persuading to apostatize, like himself, and to become earthy, thos\> angels and .also once eminent human teachers who had formerly been heavenly (cf. v. 1; ch. 1. 20; Isaiah 14. flee into tlis vildernossand stay there for 1200 days, wliilst the dragon persecuted tlie remnant of her seed (v. Vi-ll). (De Burgh.] Tlie sun, moon, and twelve stars, are emblematical of Jacob, Leah, or else Rachel, and the twelve patriarchs, t. e., the Jewish Church : secondarily, the Church universal, having under her feet, in due subordination, the ever-changing moon, which shines witli a borrowed light, emblem of the Jewish disjiensation, which 18 now in a position of inferiority, though supporting the woman, and also of the cliangeful things of tlus world, and having on her head the crown of twelve stars, the twelve apostles, who, however, are related closely to Israel's twelve tribes. The Cliurch, in passing over into the Gentile world, is (1.) persecuted, (2.) then seduced, as beatlienism begins to react on her. Tliis is the key to the meaning of the symbolic woman, beas., harlot, and false prophet. Woman and beast form the same contrast as the 12). stood—" stands " [AlfordJ: perfect, Greek hesteken. ready to be delivered—" about to bring forth." for to devour, &c.—" that when she brought forth he might devour her child." So the dragon, represented by iiis agent Pharaoh (a name common to all the Egyptian kings, and meaning, according to some, crocodile, a reptile like the dragon, and made an Egyptian idol), was re.ady to devour
8cm, of man and the beasts in Daniel. As the Son of man comes from heaven, so the woman is seen in heaven {v. 1). The two beasts arise respectively out of the sea (cf. Daniel
7.3) and the earth (ch. 13.1,11): their origin is not of heaven, but of earth earthy. Daniel beholds the heavenly Bridegroom coming visibly to reign. John sees the woman, the Bride, whose calling is heavenly, in the world, before the Lord's coming again. The characteris-
Israel's males at the birth of the nation. Antitypically the true Israel, Jesus, when born, was sought for destruction by Herod, who slew all the males in and around Bethlehem. 5. man-child- &V(?eA:, "a son, a male." On the deep significance of this term, cf. Notes, v. 1, 2. rule— Greek (poimainein), " tend as a shepherd " (see Note, ch. 2. tic of woman, in contradistinction to man, is her being subject, tlie surrendering of herself, her being receptive. This similarly is man's relation to God, to be subject to, and receive from, God. All autonomy of the human
27). rod of iron—A rod is for long-c<nitinued obstinacy, until tliey submit themselves to obedience [Bengel]: ch.
2. 27; Psalm 2. 9, which passages prove the Lord Jesus to be meant. Any interpretation which ignores this must be wrong. The male son's birth cannot be the origin of the Christian state (Christianity triumphing over heathenism under Constantine), which was not a Divine child of tlie woman, but had many impure worldly elements. In a secondary sense, the ascending of the witnesses up to heaven answers to Christ's own ascension, "caught up unto God, and unto His throne:" as also His rulina» the nations with a rod of iron is to be sliared in by believers (ch. 2. 27). What took place primarily in the case of the Divine Son of the woman, shall take place also in the case of those who are one with Him, the sealed of spirit reverses man's relation to God. Womanlike receptivity towards God constitutes faith. By it the individual becomes a child of God; thechildren collectively Avcvxewed as " the woman." Humanity, in so far as it belongs to God, is the woman. Christ, the Son of the woman, is in v. 5 emphatically called "the MAN-child" iOreek, huios arrheen, "male-child"). Though born of a woman, and under the law for man's sake. He is also the Son of God, and so the husband of tlie Church. As Son of the woman. He is " Sou of man;" as male-child. He is Son of God, and Husband of tlie Church. All who imagine to have life in themselves are severed from Him, the Source of life, and, standing in their own strength, sink to the level of senseless beasts. Thus, the woman designates universally the kingdom of God ; the beast, the kingdom of the world. The woman of whom Jesus was born, represents the Old Testament conr/reijation of God. The woman's travail-pains (D. 2) represent tlie Old Testament believers' ardent longings lor the promised Redeemer. Cf. the joy at His birth (Isaiah 9. 6). As new Jerusalem (called also "the woman," or "wile," ch. 21. 2, Israel (ch. 7.), and the elect of all nations, about to be translated and foreign with Hiin over the earth at His appearing. 6. woinanfled—Mary's flight with Jesus into Egypt is a type of this, where sl»c l»iv»!i—So C reads. But A, B add "there." aplace — tliat portion of the heathen world which has received Christianity professedly, viz., mainly the fourth kingdom, having its seat in the modern Babylon, Rome, implying that all the heathen world would not be Christianized in the present order of things, prepared of GoA—lit., "from God." Not by human caprice or fear, but by the deteiinined counsel and foreknowledge of God, the woman, tlie Church, fled
&-12) with its twelve gates, is the exalted and trans Hgured Church, so the woman with the twelve stars is the Cliurch militant, a. pnlned—Oree/c, " tormented" (basaninto the wilderness, they should feed ivv— Greek, " nourizorhene). Dk BuuGU explains this of the bringing in of the flrst-begotten Into the world again, when Israel shall at last welcome Him, and when " the man-child shall rule ish her." Indefinite for "sheshould be fed."' The heathen world, the wilderness, could not nourish tlie Churcli, t>ut only afford her an outward slielter. Here, as in Daniel 4. all nations with the rod of iron." But there is a i)lain contrast between the painful travailim/ of the woman here, and Christ's second coming to the Jewish Church, the believing remnant of Israel, "Before she travailed she brought forth . . . aMAN-CHiiyD," i.e., i\.\n\i»itwit/ii>ut ti-avaU-pangs, she receives (at His second advent), as if born
2(i, and elsewhere, the tliird person plural i-efers to tlie heavenly powers who minister Ironi God nourishment to the Church. As Israel had its time of first bridal love, on its first going out of Egypt into llie wilderness, so the Christian Cliurch's wilderncss-tUneot first love was the apostolic age, when It was separate from the Jf.gypteii this world, having no city here, but seeking one to come; having only a place in the wilderness prepared of God {v. G, 14). The to her, Messiah and a numerous seed. 3. app<'ar«I— "was seen." wonder Greek, " aSun" [semeion]. red—So A and Vulgaie rvixtX. But B, C, and Coptic read, "of Ore." In eitlier case, the colour ot the dragon implies his fiery rage as a murderer from the beninninu. His representative. harlot takes the world-city as her own, even as Cain was the first builder of a cily, whereas the believing patriarchs lived in tents. Then apostate Israel was the harlot and the young Christian Church the woman ; but soon
Vie beast, corresponds, luiving seven heads and ten hnrns (the number of horns on the fourth beast of Daniel '. ch. 13. spiritual fornication crept in, and tlie Church m ch. 17 Is 579 t. But there, ten crowns are on the ten horns (fv l)efore
Michael and his Amjels Fight REVELATION XII. with the Dragon, and Prevail no longer the woman, but the harlot, the gireat Baln/lon, heaven, though judicially decided already against Satan from the time of Christ's resurrection and ascension, receives its actual completion in the exejution of judgment by the angels who cast out Satan from heaven. From Christ's ascension he has no standing-ground Judicially against the believing elect. Luke 10. IS, "I beheld wlilcli, however, has in it hidden the true people of God (ch. 18. i). The deeper the Church penetrated into heathendom, the more she herself became heathenish. Instead of overcoming, she was overcome by the world. [AuherLEN.J Tims, the woman is "the one inseparable Church of the Old and New Testament" [HengstenbekgI, the stock of the Christian Church being Israel (Christ and His apostles being Jews), on which the Gentile believers have been graffed, and into which Israel, on her conversion, Bhall be graffed, as into her own olive tree. During the Whole Church-historic period, or " times of the Gentiles," wherein "Jerusalem is trodden down of the Gentiles," there is no believing Jewish Church, and therefore, only the Christian Church can be "the woman." At the same time there is meant, secondarily, the preservation of the Jews during this Church-historic period, in order tliat (in the earnest of the future full fulfilment giveji in the subjection of the demons to the disciples) Satan as lightning fall from heaven." A.s Michael fought before with Satan about the body of the mediator of the old covenant (Jude 9), so now the mediator of the new covenant, by offering His sinless body in sacrifice, arms Michael with power to renew and finish the conflict by a complete victory. That Satan is not yet actually ani} flnallj/ cast oat of heaven, though the jndici(d sentence to that effedt received its latification at Christ's ascension, appears from Kphesians 0. 12, "spiritual wickedness in high (Greek, heavenly) p\ace." This is the primary Church-historical sense here. But, through Israel's unbelief, Satan has had ground against that, the elect nation, appearing before God as its accuser. At the eve of its restoration, in the ulterior sense, his standing-ground in heaven against
Israel, who was once "the woman," and of whom the man-child was born, may become so again at the close of the Gentile times, and stand at the head of the two elections, literal Israel, and spiritual Israel, the Church elected from Jews and Gentiles withoutdistinction. K/,ekiel 20. 3o, 3fi, "I will bring you into the wildcrnes.i of the people ( Hebrpu; penplen), nnd there Willi plead with you
Israel, too, shall be taken from him, "the Lord that hath chosen Jerusalem" j-eftuA-insr him, and casting him out from heaven actually and for ever by Michael, the prince, or presiding angel of the Jews. Thus Zechariah 3. 1-9 is strictly parallel, .loshua, the high priest, being representative of his nation Israel, and Satan standing at God's right hand as adversary to resist Israel's justification. Then, and not till then, fully (v. 10, "now," &c.) shall all things he reconciled unto Christ in iie.WEN (Colossians 1.
. . . like as I pleaded with your fathers in the wilderness of Egypt" (cf. mj Xote there): not a wilderne-ts literally and lo'-ally, but spiritually a slate of diacipline and trial among the Gentile "pcople.i," during the long Gentile times, and one finally consummated in the last time of unparalleled trouble under Antichrist, in which the sealed remnant (ch. 7.) wlio constitute " the woman," are nevertheless preserved "from the face of the serpent" (v. H). thotisniicl two hiin<lre<l and threescore ilnys—.\nticip;itory of i". U, where the )>ersecution which caused her to 20), and there shall be peace in heaven (Iuke 19. 38), ngaiiist—A, B, C read, " with.'' 8. preva Ued not—A and Coptic read, "He prevailed not." But B, C read as English Version, neither—A, B, C read, "not even" {Oreek oude); a climax. Not only did they not prevail, but not ci'e?i their place ivas foutid any more in heaven. There are four gradations in the ever deeper downfall of .Satan : (1.) He is deprived of his heavenly excellency, though having still access to heaven as man's accuser, up to Christ's first coming. As heaven was not fully yet opened to man (John 8. flee is mentioned in its place: ch. 11. gives the details of the persecution. It is most unlikely that the transition should be ma<ie from the birth of Christ to the last Antichrist, without notice of the long intervening Church-historical period. Probably the 12(50 days, or periods, representing this long Interval, areREPAPiTUTATEDon a sliorter scale analogically during the la.st Antichrist's short reign. They are equivalent to three and a half years, which, as half of the Divine number ntn-cn, symbolize the seeming victory of the world over the Church. As they include the whole Oentile times of Jprnsalem's beinii trodden of the • &Vh/iVm, they must be much hmger than 12fi() years; for, above five and a half centuries more than I26() years have elapsed since .lerusnlem fell. 7. In Job 1. and 2., Satan appears among the .sons of God, pre.senting himself before God in heaven, as the accuser of the saints: again in Zechariah 3. 1, 2. Hut atchrisfs coming as our lledecmer, he/ell from heaven, especially when Christ suf Tered, rose again, and ascended to heaven. When Christ appeared before God as our Advocate, Katan, the accusing adversary, could no longer appear before God against ns, hnt was cast Old jiidiciaUn (Hoina'ns 8. Xi, 31). He and his angels henceforth range through the air and the earth, after a time {viz., the interval between the ascension and the second atlvenl) about to be cast hence also, and bound In hell. That " heaven " here does not mean merely the air, but till' abode of angels, appears from t>. !l, 10, 12; 1 Kings
13), so it was not yet shut against Satan and his demons. The Old Testament dispensation could not overcome him.
(2.) From Christ.down to the millennium, he is judicially cast out of heaven as the accuser of the elect, and shortly before the millennium loses hl.s power against Israel, and has sentence of expulsion fully executed on him and his by Micha<d. His rage on earth is consequently the greater, his power being concentrated on it, especially towards the end, when "he knoweth that he hath but a short time" (v. 12). (3.) He Is bound during the millennium (ch.
20. 1-3). (-1.) .\fter having been loosed for a while, he is cast forever Into the lake of fire. 9. that old serpent Alluding to Genesis S. 1, 4. Devil—the Greek for "accuser," or "slanderer." Satan—the Hebrew for adversmT/, especially In a court of justice. The twofold designation, Greek and Hebrew, marks the twofold objects of his accusations and temptations, the elect Gent lies and the elect Ji'ws. world— (7>-r(»A-, " hal)i table world." 10. Jlovr—Now that .Satan has been cast out of heaven. Primarily fulfilled in part at Jesus' resurrection and ascension, when He said (Matthew '28. 18), "All (lower f(/rcc ArroK.vKt, ' authority, 'as hero; see below] is given unto me In heaven and In earth;" connected with v.r>, "Her child vnxs catight np nnto (,'nd and to His throne." In tiie ulterior sense, It refers to the eve of Christ's second coming, when Israel Is about to he restored as mother-Church of (Christendom, Satan, who had resisted her restoration on the ground of her un worthiness, having been cast out by the Inslrumeui.- allty o"" Michael, Israel's angelic j)n>icc (Note, v. 7). Thus this Is p.arallel, and the necessary preliminary to tile glcirlous ev<>nt similarly expressed, eh. II. 1."). "The kln Kdom of this world Is hecome (the very word here, Grrrk
!22. in-22. fliere wiim— (Irrck, "there came to pass," or "arose." wiir in henven—Whata seeming contradiction In terms, yet true! (Contrast the blessed result of Christ's triumph, laiUe 19. 38, " peace In heaven." Colosslans 1. 20, "made peace through the l)lood of His cross, by Him to reconcile all things unto Himself; wlii'ther . . . things in earth, or things in licarcn." MIelinel nnil IiIh niieSM . . . thctlrnon . . . nnil ItU nnKoIti— It was fl I tl ugly ordered that, as the rehelllon arost? from unfaithful angels and their leader, so t hey should be encountered and overcomo by faithful ang<'lsand tlieirarchangel. In heav<'n. On earth they are tlltlngly encountered, and shall overcome, as represented by the beast and false prophet, l)y the Hon of man and His armies of human salnts(cli. 1». 1 1-21). The concgeriilo, ' Is I'onie,' ' hath come to pass') our Lord's and Ills ('hrlst's," the ri'sultof Israel's resuming her place, natm vatlon, Ac— Greek, "the salvation (viz., fully, finally, and flict on earth, as In Daniel 40, has Its correspondent conflict Of angels In heavcMi. Michael Is peculiarly the jirlnce, or presiding ungel. of the Jewish nation, The conlllct li. 68C victoriously accomplished, Helirews 11. 28; cf. Luke 8.6, yet future; hence, not till now do the blevccd raise the The Dragon, Cast out of Ile.iven, REVELATION XII. Perseculeth and Pursueth the Woman, fullest halleluiah for salvation to the Lamb. ch. 7. 10; 19. 1) the potver {Greek durinmis), and l/ie authority {Oi'fek exoiisia power; in Ezekiel 17.3.7, Babylon and E<rypl: In early Church-history, Rome, whose standard was the eagle, turned liy God's providence from being hostile into a pi'Otectorof the Cliristian Church. As "wings" express remote parts of the eartli, the two wings may here mean the east and west divisions of the Roman empire, wilderness—the land of the heathen, the Gentiles: in contrast to Canaan, X,\\e pleasant and glorious land. God dwells in the glorious land; demons (the rulers of the heathen world, ch. 9. 20; 1 Corinthians 10.20), in tlie wilderness. Hence Babylon is called the desert of the sea', Isaiah 21. 1-10 (referred to also in ch. 14.8; 18. 2). Heathendom, in its essential nature, being without God, is adesolate wi VderMes*. Thus, the woman's flight into the wiiiieriiess is tlie passing of the kingdom of God from tlie Jews to be among the Gentiles (typified by Mary's flight with her child from Judea into Egj-pt). Tlie eagle-flight is from Egypt into the wilderness. The Egypt inoant is virtually stated (ch. 11. 8) to be Jerusalem, which has become spiritually so by crucifying our Lord. Out of her the Nov/ Testament Cliuroh flees, as the Old Testament Church out of tlie literal Egypt; and as the true Cliurch siilisequently is C!)lled to flee out of Babylon (the woman become an harlegitimate power ; see above) of His C'liiist." nccusetl them before our God day ami iiiglit—Hence tlie need th.it theoppressed Cliuicti, God'sown elect (like tlie widow, con/inuall}/ coming, so a.>i even to weary t]\e uTijust, judye), Bliould cry day and vight unto Him. 11. they— Kiiipliiitic In the Greek. " Tliey" in particular. Tliey and tlioy aione. They were the persona wlio overcame, overcame—(Romans 8. .33, 34, 37 ; 16. a).) him—(1 John 2. 14, 1.).) It is tlie Ban:e victory (a peculiarly Johannean phrase) over .Satan and the world which the Gospel of Jolin describes in the life of J.^sus, his Epistlein the lifeof eacli believer,and his Apocal/pse in tlie lifeof the Church. Ity— Greek [dia to haima; accusative, not genitive, as English Version would rtjuire, ,^f. Hebrews 9. 12], "on accountof (on tlieground of) the blood of the Lamb;" "because of," &c,\ on accountof and liy virtueof its liavingbeen shed. Had thatblood not been shed, Satan's accusations would have been unanswerable; as it is, that blood meets every charge. Schottgen mentions the Rabbinical tradition that Satan accuses men all days of the j'ear, except the day of atonement. TittMANN takes the Greek dia, as it often means, out of regard to tlie blood of tlie Lamb; this was the impelling cause which induced tliein to undertake tlie contest/or the sake lot, i. e., the Church become apostate). [Auberlen.] her place—the chief seat of the then world-empire, Rome. Tlie Acts of the Apostles describe the passing of the Church from .Jerusalem to Rome. The Roman protection was the eaglewing wliich often shielded Paul, the great Instrument of this transmigration, and Christianity, from Jewish opponents who stirred up tlie heathen mobs. By degrees the Church had "her place" more and more secure, until, under C'onstantine, tlie em pi re became Christian. Still, all this Church-historical period Is regarded as a wilderness-time, wlierein the Church is In part protected, in part oppressed, by the world-power, until just before the end the enmity of the world-power under Satan shall break out against the Churcli worse than ever. As Israel was in the wilderness forty years, and had forty-two stages in her journey, so the Church for forty-two months, tliree and a half years or times [lit., seasons, used for years in Hellenistic Greek (Mceris, the Atticist), Greek kairous, Daniel 7. 25; \2. 7], or 12t)0 days (v.
it; but the view given above is good Greelv, and more in accordance with the general sense of fScripture. by the word of their testimony Greek, "on account of the word of their testimony." On the ground of their faithful testimony, even unto death, they are constituted victors. Their testimony evinced their victory over him by viitue of the blood of the Lamb. Hereby tliey confess themselves worshippers of the slain Lamb, and overcome the beast, Satan's representative; an anticipation of ch.
15. 2, "them tliat had gotten the victory over the beast" (cf. ch. 1.3. 15, 10). unto Greek (achri)," even as far as." They carried their not-love of life as far as even unto deatli. 13, Therefore — because Satan is cast out of heaven (v. 9). dwell—lit., " tabernacle." Not only angels and the souls of the just with God, but also the faitliful militant on eartti, who already in spirit tabernacle in heaven, having tlieir home and citizenship there, rejoice that Satan is cast out of their home. "Tabernacle" for dwell is used to mark that, though still on the earth, tliey In spirit are hidden "in the secret of God's tabernacle." They belong not to the world, and, therefore, exult in Judgment ha ving been passed on the prince of tliis world, the inhablterg of—.So Andreas reads. But A, B, C omit. The words, probably, were inserted from cli. 8. 13. is come down—rather as Greek (catebee), "is gone down;" John regarding the heaven as his standing-point of view whence he looks down on the earth, tinto you—earth and
6) between the overthrow of Jerusalem and tlie coming again of Christ, shpll be a wilderness-sojourner before she reaches her millennial rest (answering to Canaan of old). It is possible that, besides tliis Cliurch-historlcal fulfilment, there may be also an ulterior and narrower fulfilment In the restoration of Israel to Palestine, Antichrist for seven times (short periods analogical to the longer ones) having power there, for the former three and a half times keeping covenant with the Jews, then breaking it in tlie midst of the week, and the mass of the nation fleeing by a second Exodus into tlie wilderness, whilst a remnant remains in the land exposed to a fearful persecution (the " 144,000 sealed of Israel," ch. 7., and 14. 1, standing with tlie Lamb, after the conflict is over, on Mount Zion; "the first-fruits" of a large company to be gathered to Him). [De Bchgh.] These details are very conjectural. In Daniel 7. 2.5; 12. 7, the subject, as perhaps here, is the time of Israel's calamity. That seven times do not necessarily mean seven years, \n whicli eacli day 'sea, with their inhabiters; those who lean upon, and essentially belong to, the earth (contrast John 3.7, Margin, with John 3. 31; 8. 2:3; Philippians 3. 19, end; 1 John i. 5) and its «m-like troubled politics. Furious at his expulsion from heaven, and knowing that his time on earth is short until he shall be cast down lower, when Christ shall come to set up His kingdom (ch. 20. 1, 2), Satan concentrates all his power to destroy as many souls as he can. Though no longer able to accuse tlie is a year, i. e., 2520 years, appears from Nebuchadnezzar's seven times (Daniel 4. 23), answering to Antichrist, the beast's duration. 1.5,16. fiooA— Greek, "river" (cf. Exodus 2.3; Matthew 2. 20^ and especially Exodus 14). The elect In heaven, he can tempt and persecute on earth. The more light becomes victorious, the greater will be the struggles of the powers of darkness; wlience, at the last crisis, Antichrist will manifest liimself with an intensity of iniquity greater than ever before, short <iii«€— flood, or river, is the stream of Germanic tribes which, pouring on Rome, threatened to destroy Christianity. But the earth helped the woman, by swallowing up the flood. The earth, as contradistinguished from water, is the world consolidated and civilized. The German massed were brought under the influence of Roman civilization and Cliristianity. [Auberlen.] Perhaps it includes
Greek, "season" (kuiron): opportunity for his assaults. 13. PU'Sumlng from v. 6 the tiiread of the discourse, wliicli had been interrupted by the epi.sode, v. 7-12 (giving in the Invisible world the ground of the corresponding connict between liglit and darkness In tlie visible world), tliis verse accounts for her flight into the wilderness (v. U). 1*. were given—by God's determinate appointment, not by human chances (Acts 9.-11). two—Greek, " the two wings also, generally, tlie help given by earthly powers (those least likely, yet led liy God's overruling providence to give help) to the Church against persecutions and also
Cf the great eagle." Alluding to Exodus 19. 4: proving that the Old Testament Cliurcii, as well as the New Testamei t Church, Is Included in " tlie woman." All believers are inclu Ued (Isaiah 40. 30, 31). The great eagle is the worldheresies, by which she has been at various times assailed
17. wroth with — Greek, "al." w*:nt— Greek, "went away." tlie remnant of her seed—distinct in some sense
&. Beast Eisetk out of the Sea, KEVELATION XIII. with Secen Heads and Ten Homt, from the woman berself. Satan's first effort was to root out the Christian Church, so that tliere should be no visible profession of Christianity. Foiled in this, he wars
Rome, the ten would be accurately known, whereas twenty-eight different lists are given in so many int-erpreters, making in all sixty-five kingdoms ! L'^'yso in Da Burgh.] The seven he.ads are the seven world-monarchies, Egypt, Assyria, Babylon, Persia, Greece, Home, the Germanic empire, under the last of which we live [Auberlen], and which devolved for a time on Napoleon, after Francis, emperor of Germany and king of Rome, had resigned the title in ISUti. Faber explains the healing of the deadly wound to be the revival of the Napoleonic dynasty afler its overthrow at Waterloo. That secular dynasty, in alliance with the ecclesiastical power, the Papacy (u. 11, &c.), being " the eighth head," and yet "of the seven" (ch. 17. 11), will temporarily triumph over the saints, until destroyed in Armageddon (ch. 19). A Napoleon, in this view, will be the Antichrist, restoring the Jews to Palestine, and accepted as their Messiah at (ch. H. 7; 13.7) against the invisible Cliurch, viz., "those who keep the commandments of God, and have tlie testimony of Jesus" (A, B, C omit "Christ"). These are "the remnant," or rest 0/ her seed, as distinguished from her seed, "the man-child" (v. 5), on one liand, and from mere professors on the other. The Churcli, in her l)eauly and unity (Israel at llie head of Christendom, the whole forming one perfect Churcli), is now not manifested, but awaiting the manifestations of the sons of God at Christ's coming. Unable to destroy Christianity and the Chui"ch as a whole, Satan directs liis enmity against true Christians, the elect reninaji .• the others he leaves unmolested.
CHAPTEE XIII. first, and afterwards fearfully oppressing them. Antichrist, the summing up and concentration of all tlie world evil that preceded, is the eighth, but yet one of tlie seven (ch. 17. 11). crowns— GrecA-, "diadems." name of biasp Ucniy—So C, Coptic, and Andre.\s. A, B, and Vulgate read, "names," &.c.,viz., a name on each of the heads; blasphemously arrogating attributes belonging to God alone (cf. Note, ch. 17. 3). A characteristic of the little horn in Daniel 7. 8, 20, 21 ; 2 Thessaloniaus 2. 4. !4. leopai-d . . bear . . . lion—This beast unites in itself the God-opposed characteristics of the three preceding kingdoms, resembling respectively the leopard, bear, and lion. It rises up out of the sea, as Daniel's four beasts, and has ten horiu, as Daniel's fourth beast, and seven heads, as Daniel's four beasts had in all, viz., one on the first, one on the second, four on the third, and one on the fourth. Thus it represents comprehensively in one figure the uorld-power (which in Daniel is represented by four) of all times and places, not merely of one period and one locality, viewed
Ver. 1-18. Vision of the Beast that Came out of the Sea: The Second Beast, out of the Earth, ExekCisiNG THE Power of the First Beast, and Causing the Earth to Worship Him. 1. I stood—So B, K, and Coptic read. But A. C, Vulgate, and Sj/riac, "He stood." Standing on the sand of the sea. He gave his power to the beast that rose out of the sea. upon tiie saiiil of the sea— where the four winds were to be seen siricinu upon the grc<U sea (Daniel 7. 2). beast Greek, "wild beast." Man becomes "brutish" when he severs himself from Ood, the archetype and true ideal, in whose image he was first made, which ideal is realized by the man Christ Jesus. Hence, the world-powers seeking their own glory, and not God's, are represented as l}eaits ; and Nebuchadnezzar, when in self-deification he forgot that "the Most High ruleth in the kingdom of men," was driven among tlie beasts. In Daniel 7. there are /our beasts: here the one beast expresses the sum-total of the God-opposed worldpower viewed in Its universal development, not reas opposed to God ; just as the woman is the Church of all ages. This view is favoured also by the fact, that the beast is the vicarious representative of Satan, who similarly has seven heads and ten horiis: a general description of his universal power in all ages and places of the world. Satan appears as a serpent, as being the archetype of the beast nature (ch. 12. 9). " If the seven heads meant merely seven Roman emperors, one cannot understand why they alone should be mentioned in the original image of Satan, whereas it is perfectly intelligible if we suppose them to represent Satan's power on earth viewed collectively." [AtruEitLEN.] 3. one of—lit., "from among." wouikded stricted to one manifestation alone, as Home. This first beast expresses the world-power attacking the Church more from without; the second, which is a revival of, and minister to, the first, is the world-power as the false prophet corrupting and destroying the Cliurch from within, out of the sea — (Daniel 7. 3; cf. my note, ch. 8. 8)—out of the troubled waves of peoples, viultitudes, nations and tongues. The earth (i'. 11), 011 the other hand, means the consolidated, onlered worUl of nations, with its culture and learning, swcit hcnds and t«n liorns—A, B, C transpose, "ten horns and seven heads." The ten horns are now put first (contrast tlie order, ch. 12. 3) because they are crowned. Tliey shall not be so till the last stage of the fourth kingdom (tlie Boman), which shall continue until tlie llftli kingdom, . . . henle«l—Twice again repeated emphaticall.v (v. 12,14); cf. ch. 17. 8, 11, " the beast that was, and is no!, and shall ascend out of the bottomless pit" (cf. v. U below); the Germanic empire, the seventh head (revived in l/ie eighth), as yet future in John's time (ch. 17. 10). Contrast the change whereby Nebuchadnezzar, being humbled from his selfdellying pride, was converted from his ftcKi'^-like form and character l<) MAN'8 form and true position towards Ood; syinboli/.eil by his eagle wings being plucked, and himself made toslaiul upon his feetas a (Daniel 7. I). Here, on the contrary, the beast's head Is not changed into a human head, but receives a deadly wouiul,t. e., the world-kingdom which this head represeiils does not truly turn to God, but for a time its God-oiiposed character remains paralyzed ("as it were slain;" the very words marking
Christ's, shall supplant it and destroy it ullerly ; this last Btage is marlted by the ten luesoi the two feetof the iiiiiige In Danler2. The seven implies the world-power setting up
Itself as God, and caricaturing the seven .Spirits of God; yet its true character as God-opposed is ditected by the number ten ai;companying the seven. Dragon and beast both wear crowns, but the former on the heads, the latter on the horns (ch. 12.3; 13.1). Therefore, both lieiids and horns refer to kingdoms; cf. ch. 17.7, 10, 12, " kings ' representing the kingdoms whose heads they arc. The .wlvu kings, as i)( < iiiiarly powerful — the great powers of the world—are di«tiiiKUlsln;d from the tea, represenled liy the horns (simply called "kings," ch. 17. 12). ]n Daniel, tlie beast's outward resemblance to the Lamb, " as It were slain," iVfrfct, ch. 5. 0. Cf. al.so the second beast's resemblance to (he Lamb, v. 11). Though seemingly slain (Greek ten mean tlie last phase of the world-power, the fourth kingdom divided Into ten parts. They are coniUK'ted with the seventh head (ch. 17. 12), and are as yi t future. | A UHi<;itfor " wounded"). It remains tJie beast still, lo rl.se again in another form (v. 11). The llrst six heads were heatlieiiish, Egypt, .\ssyrla, Haliyloii, Persia, (}reece, llonie; I he new seventh world-power (the I'agaii German hordes pouring down oil t;iirlstianlzed Rome), whereby Satan hud hoped
Tin: mistake of those who Inleriiret the beast Id be BoFni! e.xclusively, and the ten horns to nu aii kingdoms Which have taken the place of Homo In J'huope already, Is, the fourth kingdom in the linage has two legs, repie Kentlng the eastern as well us tiiu westcu-n empire; tiio ten toes are not upon tins one foot (the west), as tiiesi' Interpretations require, but on the two (east iiiid west) together, so that any theory which makes the ten kingdoms belong to the wi:sl alone must err. II the ten kingdoms meant were those which sprung uj) on the overthrow of 68U to stllle Christianity (eh. 11.1"), lli), became itself Chris* Hani zed (answering to the beast's, (»,v 1/ tvere, ilendlg wound: it was stain, and it is nnl, ch. 1?. II). Its a.went out of the hottdinle.is pit answers to the henling of its ileadli/ u'ound cti
17.8). No essential change Is noticed In 1 lanlel as ell'ected by Chrlslianity upon the fourth kingdom ; it remnins essentially God-opposed to the last. Thu beast, healed of Its A Beast Riseth <yvi of the Sea. EEVELATION XIII. Another Cometh up out of the Earth, But A reads, " if any (is for) being (lit., to be) killed," &e. As of old, so now, those to be persecuted by the beast In various ways, have their trials severally appointed them by God's fixed counsel. English Version is quite a dit Tereut sense, i'(2., a warning to the persecutors that they shall be punished with retribution in kind. Here—Jerein.- in bearing their appointed sufferings lies the patient endurance . . . of the saints. This is to be the motto and watchword of the elect during the period of the worldkingdom. As the first beast is to be met by patience and faith (v. 10), the second beast must be opposed by true wisdom (v. 18). 11. another beast—" the false prophet." out of the earth—out of society civilized, consolidated, and ordered, but still, with all its culture, of earth earthy: as distinguished from "the sea," the troubled agitations of various peoples out of which the world-power and ita several kingdoms have emerged. "The sacerdotal persecuting poiver, Pagan and Christian ; the pagan priesthood making an image of the emperors which they compelled Christians to worship, and working wonders by magic and omens; the Romish priesthood, the inheritors of pagan rites, images, and superstitions, lamb-like in Christian professions, dragon-like in word and act" [Alford, and so the Spanish Jesuit, Lacunza, writing under the name Ben Ezra]. As the first beast was like the Lamb in being, as it were, wounded to death, so the second is like the Lamb in having two lamb-like horns (its essential difference from the Lamb is marked by its having two, but the Lamb seven horns, ch. 5. 6). The former paganism of the world-power, seeming to be wounded to death by Christianity, revives. In Its second beast-form it is Christianized beatiiendom ministering to the former, and having earthly culture and learning to recommend temporary and external wound, now returns, not only from the sea, but from the bottomless pit, whence it draws new Autichristian strength of hell {v. 3, 11, 12, 14; ch. 11.
7; 17. S). Cf. the seven evil spirits taken into the temporarily dispossessed, and the last state ivorse than the first, Matthew 12. 43-15. A new and worse heathenism breaks In upon the Christianized world, more devilish than the old one of the first heads of the beast. The latter was an apostasy only from the general revelation of God in nature and conscience; but this new one is from God's revelation of love in His Son. It culminates in Antichrist, the man of sin, the son of perdition (cf. ch. 17. 11); 2 ThesBalonians 2. 3; cf. 2 Timothy 3. 1-4, the very characteristics of old heathenism (Romans 1. 29-32). [Aubbrlen.] More than one wound seems to me to be meant, e. g., that under Constantine (when the Pagan worship of the emperor's image gave way to Christianity), followed by the healing, when image-worship and the other Papal errors were introduced into the Church ; again, that at the Reformation, followed by tlie lethargicform of godliness ivithout thepower, and about to end in the last great apostasy, whicli I identify with the second beast (d. 11), Antichrist, the same Beventh world-power in another form, wondered nfler —followed witli wondering gaze. 4. whlcli gave—A, B, C, Vulgate, Syriac, and Andreas read, "because he gave." power— G)"ee/.-, "the authority" which it had; i<« authority. Who Is like unto tlie beast 1 — The very language appropriated to God, Exodus 15. 11 (whence, in the Hebrew, the. Maccabees took their name; the opponents of the Old Testament Antichrist, Antiochus); Psalm 35. 10; 71.19; 113. 5; Micah 7. 18; blasphemously {v. 1, 5) assigned to the beast. It is a parody of the name "Michael" (cf. ch. 12. 7), meaning, "Who is like unto God?" 5. blasphemies— So Andkeas reads. 6 reads "blasphemy." A, " bl.asphemous things" (cf. Daniel 7.8; 11.25). power —"authority;" legitimate poiver [Greek exousia). to continue— Gree/c, " to act," or " work" (poiesai). B reads, "to make war" (cf. v. 4). But A, C, Vulgate, Syriac, and Andreas omit "war." fofty . . . two months it. Tiie second beast's, or false prophet's rise, coincides in time with the healing of the beast's deadly wound and its revival (ch. 13. 12-14). Its manifold character is marked by the Lord, Matthew 24. 11, 24, "Many false prophets shall rise," where He is speaking of tlie last daj's. As the former beast corresponds to the first four beasts of Daniel, so the second beast, or the false prophet, to the (Notes, ch. 11. 2, 3; 12. 6.) G. opened . . . mouth—The nsual formula in the case of a set speech, or series of speeches. Ver. 6, 7 expand v. 5. blasphemy—So B and Andreas. A, C read "blasphemies." and them—So Vulgate, Coptic, Andreas, and Primasius read. A, C omit "and:" "them that dwell (lit., tabernacle) in heaven," mean not only angels, and the departed souls of the righteous, but believers on earth who have their citizenship in heaven, and whose true life is hidden from the Antichristiau persecutor in the secret of God's tabernacle. Note, ch. 12. 12; John 3.7. 7. power Greek, "authority." all kindreds . . . tongues . . . nations Greek, "every tribe . . . tongue . . nation." A, B, C, Vulgate, Syriac, Andreas, a ntl Primasius add "and people," after "tribe" or " kindred. ' all that dwell upon the earth—being of earth earthy; in contrast to "them that dwell in heaven." whose names are not written—A, B, C, Syriac, little horn starting up among the ten horns of the fourth beast. This Antichristian horn has not only the mouth of blasphemy (v. 5), but also " the eyes of man" (Daniel 7.
8): the former is also in the first beast (v. 1, 5), but tlie latter not so. "The eyes of man" symbolize cunning and intellectual culture, the very characteristic of " the false prophet" (v. 13-15; ch. 16. 14). The first beast is physical and political; the second a spiritual power, the power of knowledge, ideas [the favourite term in the French school of politics], and scientific cultivation. Both alike are beasts, from below, not from above; faithful allies, worldly Antichristian wisdom standing in the service of the worldly Antichristian power: the dragon is botii lion and serpent: might and cunning are his armoury. The dragon gives his external power to the first beast (v.
2), his spirit to the second, so that it speaks as a dragon (v.
Coptic, and Andreas read singular, "(every one) whose (Greek hou; but B, G^-eek hon, plural) name is not written." Lamb slain from the foundation of the world The Greek order of words favours this translation. He was slain in the Father's eternal counsels: cf. 1 Peter 1. 19, 11). The second, arising out of the earth, is in ch. U. 7, and
17. 8, said to ascend out of the bottomless pit : its veiy culture and world-wisdom only intensify its infernal character, the pretence to superior knowledge and rationalistic philosophy (as in the primeval temptation. Genesis 3.5, 20, virtually parallel. The other way of connecting the words is, " Written from the foundation of the world in the book of life of the Lamb slain." So in ch. 17. 8. The 7, "their eyes [as here] were opened") veiling the deification of nature, self, and man. Hence spring Idealism, Materialism, Deism, Pantheism, Atlieisni. Antichrist shall be the culmination. The Papacy's claim to tlie double power, secular and spiritual, is a sample atul type elect. The former is in the Greek more obvious and simple. "Whatsoever virtue was in the sacrifices, did operate through Messiah's death alone. As He was 'the Lamb slain from the foundation of the world,' so all fttonements ever made were only ertectual by His blood." JBlSHOi' PEAiiSON, Creed.] 9. A general exhortati(m. Christ's own words of monition calling solemn attention. 10. He that leadeth Into captivity—A, B, C, and Vulgatr lead, " if any one (be) for captivity." shall go into captivity Greek present, "goeth into captivity." CI. J>Meuiah 15. 2, whicli Is alluded to here. X, B, C read simply, " be goeth away," and omit " into captivity." But A and Vulgate support the words, he that kllleth with the •word, must be killed with the sword—So B, C read. of the twofold beast, tiiat out of the sea, and that out of the earth, or bottomless pit. Antichrist will be the climax, and final form. Primasius of Adrumetum, in the sixth century, says, "He feigns to be a lainl) that ho may assail the Lamb—the body of Christ." 1^. power— (VreeA, "authority." before him—" in his presence ;" as ministering to, and upholdiug him. "Tlie iion-exl.slcnce of the beast embraces the whole Germanic Christian period.
Tlie healing of tlie wound, and return of the beast, U represented (in regard to its /inai Antichrlstiun manifestation, though including also, meanwhile, its liealing and return under Popery, which Is baptized healheniom] in An Image is Made of Ike Former Beast, REVELATION XIII. and Men Worship and Receive Us Mark. bodilj'." Rome's speaking images and winking picturet of the Virgin Maiy and the saints are an varnest of the future demoniacal miracles of the false prophet in making the beast's or Antichrist's image to speak. 16. to r«5» celve a mark—^i, " that they should give them a mark; such a brand as masters stamp on tiieir slaves, and moiiarchs ou their subjects. Soldiers voluntarily punctured tlieir arms with marks of tlie general under whom they served. Votaries of idols branded themselves with the idol's cipher or symbol. Thus Anliochus Epiphanes branded the Jews with the ivy leaf, the symbol of Bacchus that principle which, since 1789, has manifested Itself in beasl-lilie outbrealis." [Auberlen.] wlilcli dwell tUerein—the earthly-minded. The Cluircli becomes the luirlot: the world's political power, tlie Auticlirlstian beast; tlie world's wisdom and civilization, Uie false prophet.
Clirist's three offices are thus perverted: the first beast is tlie false kingship; the harlot, the false pries/Aooi/,- tlie second beast, the false propfiet. The beast is tlie bodily, tlie false prophet the intellectual, the harlot the spiritual power of Anlichristianitj'. [Auberlen.] The Old Testarne)il Church stood under the power of the beast, the neatlieu world-power: the Middle-Ages Church under that of the harlot: in modei'n times the false prophet predominates. But in the last days all these God-opposed powers which have succeeded each other shall co-operate, and raise each other to tlie most terrible and intense power of tlieir nature: the false prophet causes men to worshi}) the (2 Maccabees 6. 7; 3 Maccabees 2. 29). Contrast God's seal and name in the foreheads of His servants, ch. 7. 3; 14. 1 ; 22.
4; and Galatians 6. 17, " I bear in my body the marks of the Lord Jesus," i. e., I am His soldier and servant. The mark in the right hand and forehead implies the prostration of bodily nad intellectual powers to tlie beast's domination. " In the forehead by way of profession ; in the liand with respect to work and service." [Augdstine.) 17. And—So A, B, and Vulgate read. C, IreuUS, 316, Coptic, and Syriac omit it. might buy Greek, " may be able to buy." the mark, or the name Greek, " the mark beast, and the beast carries the harlot. These three forms of apostasy are reducible to two: the apostate C/iurch and the apostate world, pseudo Christianity and Autic/iristiaiiHy, the harlot and the beast; for the false prophet is also a beast; and the two beasts, as dif Tereut nianilLSta- (viz.), the natne of the beast." The mark may be, as in the case of tle sealing of the saints in the forehead, not a visible mark, but symbolical of allegiance. So the sign of the cross in Popery. The Pope's interdict has often shut out the excommunicate from social and commercial intercourse. Under the final Antichrist this shall come to pass ill its most violent form, number of his name Implying that the name has some numerical meaning. 18. wisdom—the armoury against the second beast, aa patience and faith against the first. .Spiritual wisdom is needed to solve tlie myspry of iniquity, so as not to be beguiled by it. count . . . for—The "for" implies the possibility of our calculal iug or counting tlie beast's number, the number of a man— t. e., counted as men generally count. So the phrase is used in ch. 21. 17. The number is the number of a man, not of God; he shall extol himself above the power of the Godhead, as the man of sin. [.Vquinas.] Though It Is an imitation of the Divine name, tioiis of the same beast-lilie principle, stand in coiilradistinetion to the harlot, and are finally judged together, whereas separate judgment falls on the harlot. [AuberLEN.J deadly woimd Greek, "wound of death." wouilers—Greek, "signs." so that so great that, iiinketii Ojl-v— Greek, " maketh even fire." This is the very miracle which the two witnesses perform, and which Klijah long ago had performed; this tlie beast from the bottomless pit, or the false prophet, mimics. Not merely tricks, but miracles of a demoniacal kind, and by demon aid, like those of the Egyptian magicians, shall be wrought, most calculated todeceive ; wrought " after the working ( Grak, energy) of Satan." 14. deeelvetU them tliat dwell ou tike cartli—the earthly-minded, but not llie elect. Even a miracle is not enougli to warrant belief in a professed revelation, unless that revelation be in liarmoiiy witli God's already revealed will, by tike lueauii of (liose miracle>«—rallier as Greek, "on account of ihecause of; in consequence of) those miracles." whieli lie liad power to do— Greek, "which were given liim to do." In the siglit of tite beast— " before him" (y. 12). wlilcU—A, B, C read, " who;" marking, perhaps, a personal Antichrist, liaxi—8o B and Andreas read. But A, C, and Vulgate read, "hath." 15. he had power Greek, "it was given to him." to give Utn— Greek, "breath," or "spirit." Image—Nebuchadnezzar set up in Dura a golden image to be worshipped, probal)ly of himself; for his dream had been interpreted, "Thou art this head of gold;" the three Hebrews who refused to worship tlie linage were cast Into a l)urning furnace. All this typifies the lastapostasy. VlilNV, in Ills letter to Trajan, stales that he ct)nsigiHd to punishment those Cliristiaus who would not worship themperor's image v/ilVi Incense and wine. Ho .Julian, the apostate, set up his own image with the idols of tlie heathen gods In the Koriim, that the Christians in doing reverence to It, miglit seem to worship the idols. So Charlemagne's image was set up for homage; and the Pojje adored the new emperor (DuriN, vol. li, p. iL'tii. Napoleon, the successor of Charlemagne, designed arii!r he had first lowered the Pope by removing hini to Fontalnbleau, then to " make an Idol of him " [Meuiorial de NuiiUe it is only human, six hundred threescore and six— and Vulgate write the numbers lu full in the Greek. But B writes merely the three Greek letters standing for numbers, Ch, X, St. C reads 616, but Irenjeus, 328, opposes this and maintains 666. Iren.«us, in the second century, disciple of 1'olycarp, John's disciple, explained tins number as contained in the Greek letters of Lateinos (L being 30; A, I : T, 3110; E, 5; I, 10; N, 50; O, 70; S, 200). The Latin is peculiarly the language of the Church of Koine in all her ollicial acts; the forced unity of language In ritual being the counterfeit of the true unity ; the premature and spurious anticipation of the real unity, only to be realized at Christ's coming, when all the earth shall speak "one language" (Zephanlah 3. 9). The last Antlclirist may have a close connection with Rome, and so the name Ldteino.i (()()(>) may apply to him. The Hebrew letters of amount to 666 [BuNSEN] ; a type of the faUe jrophet, whosi! characteristic, like Balaam's, will bo high spii ltual knowledge perverted to Satanic ends. The number six is the world-number ; in 066 It occurs in units, tens and hundreds. It Is next neighbour to the sacred seven, but Is severed from It by an Impassable gull. It islhe number of Ihe luorld given over to judgment ; Hence there is a pause belween the sixth and seventh seals, autl Ihe sixth and seventli trumpets. The Judgments on the world are complete In six; by the fulfilment of seven, the Ulngdoms of the world become Christ's. As twelve Is the number of the Cliurch, so six, Its half, symbolizes Ihe world-klngdoui broken. The raising of the six to lens and humlreds (higher powers) Indicates that the l east, notwitlistandlng his progression to higher powers, can only rise to greater ripeness lor judgment. Thus 666, the judged world-power, contrasts with the M4,(X)0 sealed and transilgured ones ileli'>ie]; keeping the I'ope near him, he wouhl, through the I'ope's inlluence, have directed the religious, as well as ihe polilical world. The revived Napoleonic ilynasly may. In some one representative, realize the |)roJi'<!t, l)econilng the beast supported by the false jirophel (perliaps Mome openly Inlidel suijplanter of the I'apaey, undi r a Bpirilual guise, alter the harlot, or aposlate Churcli, who Is (list I n<'t li'oni I hi; se(^ond beast, has been sli'l|i|ieil ami Judged by the beast, eh. 17. l(i) ; he then might have an liiuige set up In his honour as a test of secular and splrl tual alleghmce. »i»eak—" Ealso doctrine will give a splrl t- (Ilur Church number, twelve, squariHl aiul multiplied by 10(10, I he number symbolizing the world pervaded by God; Uul, philosophical ap|)earance to the idollsli apol heosis (jf the creaturely p( isonllleil by Antichrist." [.\ ten, the world -number, raised to the i)ower of Ihree, the number of (iod). [AUBKRLEN.] 'VUcmdrklGreekcharai/ynai and name are one and the same. The llrsl two radloAl iieki.hn. J Jrkomk, on Daniel 7., says. Antichrist shall he "one of thehutuvin rtvce lu whom tlie whole of Satan shall dwell 584
Lcmh Seen on 3fount Zion, KEVELATION XIV. with His Company. Tlieii Song, letters of Christ (Oreek Christos), Ch and R, are the same as tlietlisttwo of cfuiragma, and were tlie imperial monogram of Cliristian Rome. Anllclirist, personating Christ, adopts a symbol like, but not agreeing witli, Clirist's monogram, Ch, X, St ; whereas tlie radicals in "Cla ist" of the saints, the harve.it {v. 15) from all nations. Not aa Alfoud, "tlie harpers and song are in heaven, but th» 144,000 are on earth." rec Jeemed—W., " purchased." Not even the angels can learn th;U song, lor tin y know not experimentally what it is to have "come out of the great tribulation, and washed their robes white in the blood of the Lamb" (ch. 7. 14). 4. virgins—spn ilually (Matthew t,re C/i, K, St. Papal Rome has similarly suljsiitnled the standard of Hlb Keys, for the standard of llie Cross. So on the Papal coinage (the image of power, Matthew 22. 2U). The two tirnt letters of "Christ," C/t, iS, represent seven hundred, the perfect number. Tlie Ch, X, tit represent an Imperfect number, a triple Jallinnttway (ap(}stasy) from tepteaary perfection. [Wordsworth.]
25. 1); in contrast to the apostate Cliurcii, Balylon (r. 8), spiritually "a harlot" (ch. 17. 1-5; Isaiah 1.21; contrast 2 Corinthians 11.2; Ephesians 5.25-27). Their not being defiled with women, means they were not led astray from Christian faithfulness by tlie tempters wlio jointly constitute the spiritual " harlot." follow «Jie JLaiub whithersoever he gocth—in glory, being especially near His person ; the fitting reward of their following Hiin so fully on earth, redeemed—" purchased." being tJie—rather, "as a first-fruit." Not merely a " first-lruit" in tiie sense In which all believers are so, but Israel's Hi,OOU elect are the first-fruit, the Jewish and Gentile elect Cliurch is the harvest; in a further sense, the whole of the transfigured and translated Church which reigns with Clirist at His coining, is the first-fruit, and the consequent general ingatliering of Israel and the nations, ending in the last judgment, is the full and final harvest. 5. guile—So Andreas in one copy. But A, B, C, Origen, and Andreas in other copies read, "falsehood." Cf. with English Version reading Psalm 32.2; I.saiah53. 9; John 1. 47 for—So B, Syriac, Coptic, Origen, and Andreas read. ButA, Comit. witliout fault— Gree/r, " blameless :" Id respect to the sincerity of their fidelity to Him. Not absolutely, and In themselves blameless; but regarded as such on the ground of His righteousness in whom alone they trusted, and whom they faitliluily served by His Spirit in them. The allusion seems to be to P.salm 15. 1, 2. Cf. I!. 1, "stood on Mount Sioti." before the throne of God—A, B, C, Syriac, Coptic, Origen, and Andreas omit tliese words. The oldest Vulgate MS. supports them. 6. Here begins the portion relating to the Gentile world, as the former portion related to Israel. Before the end the Gospel is to be preached for a witness unto all nations: not that all nations shall be converted, but all nations shall have had the opportunity given them of deciding whether thej' will be for, or against, Christ. Those thus preached to are "they that dwell (so A, Coptic, and Syriac read. But B, C, Origen, Vulgate, Cyprian, 312, read, CHAPTER XIV.
Ver. 1-20. The Lamb Seen on Zion with the 1H,()00. Their Song. The Gospel Proclaimed before the End bv one Angel: The Fall of Babylon, hy Another: The Doom of the Beast-Worshippers, by a Third. The Blessedness of the Dead in the Lord. The Harvest. The Vintage. In contrast to the beast, false prophet, and apostate Church (ch. 13.), and introductory to the announcement of judgments about to descend on them and the world {v. 8-11, anticipatory of ch. IS. 2-(i), stand here the redeemed, "the Divine kernel of humanity, the positive fruits of the history of the world and the Church." [.\UBERLEN.] Chs. U.-IG. describe the preparations for tlie Messianic judgment. As ch. li. begins witn the m,UOO of Israel (cf. ch. 7. 4-8, no longer exposed to trial as then, but now triumphant), so ch. 15. begins with those who have overcome from among the Gentiles (cf. cli. 15. 1-5 with ch. 7. 9-17); the two classes of elect forming together the whole company of transfigurejl saints wlio shall reign with Christ. 1. a—A, B, C, Coptic, and Origen read, "the Lamb." Lainb . . . on . . . Sion—having left -His position "in the midst of the throne," and now taking His stand on Hion. l»ls Father's name—A, B, C read, "Ilis name and His Father's name." In Greek, "upon." God's and Christ's name here answers to tlie seal "upon their foreheads" in ch. 7. 3. As the H4,(X)0 of Israel are " the first-lruits" {v. i), so " the harvest" {v. 15) is the general assembly of Gentile saints to be translated by Christ as His first act In assuming His kingdom, prior to His Judgment (ch. 16., the last seven vials) on the Antichristlan world, in executing which His saints sliall share. As Noah and Lot were taken seasonably out of the judgment, but exposed to the trial to the last moment [De BurghJ, so those who shall reign with Christ shall first 'sit,' cf. Matthew 4. Ifi; Luke 1.79, having their seltled home) on the earth," being of earth eartliy: this last season of grace is given them, if yet they may repent, before "judgment" (v. 7) descends : if not, they will be left without excuse, as the world wliich resisted the preaching of Noah in the 120 years "whilst the long-sutlering of God waited." "So also the prophets gave the people a last opportunlty-of repentance before the Buhyhjniau destruction of Jerusalem, and our Lord and His apostles before the Roman destruction of the hol.y city." [Aubi;bLKN.] The Greek for "unto" {epi, in A, C) means lit., "upon," or "over," or "in respect to" (Mark 9.12; Hebrews 7. 13). So also "TO every nation" (Greek, epi, in A, B, C, Vulgate, Syriac, Origen, Andreas, Cyprian, and I'RIMASIUS). This, perhaps, implies that the Gospel, sufl Ter with Him, Ijeing delivered out of the judgments, but not out of the trials. The Jews are meant by " the saints of the Most High :" against them Antichrist malces war, changing their times and laws; for true Israelites cannot Join in the idolatry of the beast, any more tliaii true Christians. The common affliction will draw closely together, in opposing' the beast's worship, the Old Testament and New Testament people of God. Thus the wa.y Is paved for Israel's conversion. This last utter tcattering of the holy people's power leads them, under the Spirit, to seek Messiah, and to cry at His approach, "Blessed is He that cometh in the name of the Lord." a. from — GreeA;, "out of." voice of mnuy waters— as Is the voice of Himself, such also is the voice of His people. I heard the voice of harpers— A, B, C, and Origen rea<l, " the voice which I heard (was) as of harpers." 3. tmng—Greek, "sing." as it were—.So A, tliougli diffused over the globe, shall not come savingly vnto any save the elect. The world is not to be evangelized till Christ sliall come: meanwhile, God's purpose is " to take out of the Gentiles a people for Ills name," to be witne8.ses of the efiectual working of Ills .Spirit during the counter-working of "the mystery of inl Qulty." everlasting Gospel—the Gospel which announces the glad tidings at the everlasting kingdom of Christ, about to ensue immediately after the "Judgment" on Antichrist, announced as Imminent In v. 7. As the formei angel "fiying through the midst of heaven" (ch. S. lb) announced "woe," so this angel "fiying In tlie midst of heaven" announced .^oi/. The three angels making this C, and Vidgate read . It is AS it were a new song ; for it
Is, In truth, as old as God's eternal purpose. But B, Byriac, Coptic, Origen and Andreas omit these words, nevi' song—(Ch. 5. 9, 10.) The song is that of victory after conflict witli the dragon, beast, and false propliet: never sung before, for such a cou.llct had never been fought before; therefore netv: till now tlie kingdom of Christ on earth had been usurped; they sing tlie new song in anticipation of His taking possession of His blood-bouglit kingdom with His saints, four beasts—rather as Greek, "four living creatures." The harpers and singers evidently Include the 114,000: so the parallel proves (ch. 15. 2, », where the same act Is attributed to tfie general company last proclamation of the Gospel, t he fall of Babylon (v. J), the harlot, and the Judgment on the beasl-worshlppers (v.
0-11), the voice from heaven respecting the blessed dead (!'. 13), the vision of the Son of man on the cloud (v. 11) the harvest (v. 15), and the vintage (v. 18), form the compeodl685
The Fall of the City Babylon. REVELATION XIV. The Harvest of the Wwrld. ous summary, amplified in detail in the rest of the book. a little season," their eternal rest, or cessation from tolls (3 Thessalonians 1. 7, Greek anesis, relaxation after hardships. Hebrews 4. 9, 10, 4a66ato>no/ rest; and Greek catapausis, akin to the Greek here), is close at hand now. They are blessed in being about to sit down to the marriage' supper of the Lamb (ch. 19. 9), and in having pai-t n the
7. Fear God—the forerunner to embracing the love of God manifested in the Gospel. Repentance accompanies faith, give glory to him—and not to the beast (cf. ch. 13.
4; Jeremiah 13. 16). the hour of his judgment—"Tlie hour" implies the definite time. "Judgment," not the general judgment, but that upon Babylon, the beast, and his worshippers (v. 8-12). worship him that made heaven—not Antichrist—who"sitteth in the temple of God, showing Himself that He is God" (cf. Acts H. 15). Bca . . fountains—Distinguished also in ch. 8. 8, 10. 8. another—So Vulgate. But A, B, Syriac, and Andreas add, "a second;" "another, a second angel." Babylon Here first mentioned ; identical with the harlot, the apostate Church; distinct from the beast, and judged separately. Is fallen—Anticipation of ch. 18. 2. A, Vulgate, Syriac, and Axdreas support the second " is fallen." But B, C, and Coptic omit it. that great city—A, B, C, Vulfirst resurrection (ch. 20. 6), and in having right lo the treec life (ch. 22. 14). In v. 14-16 follows the explanation o'" whj they are pronounced " blessed" now iu particular. Jz., tJu Son of man on thecloud is just coming to gather them in as the harvest ripe for His garner. Write—to put it on jf.cord for ever. Yea, salth *the Spirit—Tho words of G >1 the Father (the " voice from heaven") are echoed back ana confirmed by the Spirit (speaking in the Word, ct A 7; 22.17; and in the saints, 2 Corinthians 5. 5; 1 Peter 4 14). All "God's promises in Christ are yea" (2 Corinthians I.
20). unto me—Omitted in A, B, C, Vulgate, Syriac, and Coptic, that they may—The Greek includes also the idea. They are blessed, in that they shall rest from their toils (so the Greek), and—So B and Andreas read. But A. C, Vulgate, and Syriac read "for." They rest from their gate, Syriac, and Coptic omit "city." Then translate, "Babylon the great." The ulterior and exhaustive fulfilment of Isaiah 21. 9. because—So Andreas. But A, C, Vulgate, and Syriac read, "which." B and Coptic omit it. Even reading "which," we must understand it as giving the reason of her fall, all nations—A, B, C read, "all tlie nations." the wine of the wrath of her fornication toils, because their time for toil Is past ; they enter on the blessed rest, because of their faith evinced by their works which, therefore, "follow with (so the Greek) them.'- Tlieir works are specified because respect is had to the coming judgment, wherein every man shall be "judged according to his works." His works do not go before the believer, nor even go by his side, but follow him at th« sam« time that they go with him as a proof that he is Clirist's. 14r. croivn Greek (stephanon), garland of victory; not His diadem as a king. The victory is described in detail, ch. 19. 11-21. one sat.—"one sitting" (Greek cathemenon homoion) is the reading of A, B, C, Vulgate, and the wine of the wrath of God, the consequence of her fornication. As she made the nations drunk with the wine of her fornication, so she herself shall be made drunk with the wine of God's wrath. 9. A, B, C, and Andreas read, "another, a third angel." Cf. with this verse ch. 13. 15, 16. 10. The same Greek, "he also," as the just and inevitable retribution, wine of . . . wrath of God—(Psalm
75. 8.) wlthortt mixture—whereas wine was so commonly mixed with water tliat to mix wine is used in Greek for to pour oiti wine; this wine of God's wrath is undiluted; there is no drop of water to cool Its heat. Naught of grace or hope is blended with it. This terrible threat may well raise us above the fear of man's threats. This unmixed cup is already mingled and prepared for Satan and the beast's followers, indignation Greek (orges), "abiding wrath." But the Groek for "wrath" above (.Greek thumou) is boiling indignation, from (Greek thuo) a root meaning to 6oi7,- this is temporary ebullition of anger; tliat Is lasting [Ammonius], and accompanied with a purpose of vengeance [Origkn on Psalm 2. 5J. tormented ... In the presence of the . . . angels-(Psalm J'J. 14; 58. 10; 139.
Coptic. 15. Thrust In-^Greek, "Send." The angel does not command the "Sou of man" (v. 14), but is tlie mere messenger announcing to tlie Son the will of God the J'^ather, in whose hands are kept the times and the seasons. thy sickle—Alluding to Mark 4.29, where also it is "sendthe sickle." The Son sends His sickle-bearing angel to reap the righteous when fully ripe, harvest — the harvest crop. By the AoiuesZ-reaplng the elect righteous are gathered out; by the vintage the Antichristian oll'enders are removed out of the earth, the scene of Christ's coming kingdom. The Son of man Himself, with a golden crown, is Introduced In the AaJi>es<-gathering of the elect, a mere angel in the t)i>!^«(;c (v. 18-20). Is ripe— lit., "is dried." Ripe for glory. 16. thrust in— Greek, "cast." 17. out of the temple ... in heaven—(Ch, 11.
21; Isaiah 66. 21.) God's enemies are regarded by the saints as their enemies, and when the day of probation
19.) 18. from the altar—upon which were oH'ered the incense-accompanied prayers of all saints, which bring down in answer God's fiery judgment on tlie Church's is past, their mind shall be so entirely one with God's, that they shall ri'joice in witnessing visibly the Judicial vindication of (iod's righteousness in sinners' punishment. 11. for ever and ever— GreeA:, " unto ages of ages." lie rest day nor night—Contrast the very dillerent sense In which the same Is said of the four living creatures in heaven, "They rest not day and night, saying. Holy, holy, holy,"&c.; yet they do "rest" in another sense; they rest from sin and sorrow, weariness and weakness, foes, the fire being taken from the altar and cast upon the earth, fully ripe Greek, "come to their acme;" ripe for punishment. 19. "The vine" is what is the sulyect of Judgment because its grapes are not what God looked for considering Its careful culture, but "wild grapes" (Isaiah
5). The apostate world of Christendom, not the world of heathendom, who have not heard of Christ, Is the object of judgment. Cf. the emblem, ch. 19. 15; Isaiah 63.2,3; Joel 3. 13. ao. without the city—Jerusalem. The scene of the blood-shedding of Christ and Ills people shall be also tho scene of God's vengeance on the .Vntlchi isllaa trial and temptation (v. 13); the lost have no rest from sin and Satan, terror, torment, and remorse. I'Z. Here, Ac. Resumed from cli. 13. 10, where see the Note. In the fiery ordeal of persecution which awaits all wlio will not worship the beast, tlie f<iith and palifincc of the followers of loo. Cf. the " horsemen," ch. 9. 16, 17. blood—answering
God and Jems shall be put to tho test, and proved, patience Greek {hupomene), patient, persevering endurance. The second "hero" Is omitted In A, B, C, Vulgate, Syriac, to tho red wine. The slaughter of the apostates Is what is hero spoken of, not their eternal punishment, even unto the horse-bridles— of the avenging "armies of heaven." by the space of a thousand . , , six hundred furlongs— "a thousnn<l six hundred lurlongs off." [W.Kelly.] Sixteen hundred Is a s(iuare number ; 4 by Coptic, n.tu\ PuiMASUJS. Translate," Hvre Is the endurance of the saints, who keep," &c. the faltit of .Jesus—tho faith which has Jesus for Its object. 13. Kncouragcmcnt to cheer those persecuted under the beast, messedIn resting from i/ieir toils, and, in the case of tlie saints Just before alluded to as |>ersecuted by the beast. In resting from persecutions. TlieIr full blessedness is now "from iiencel'orlh," i. e., from tiii.stimb, when the Judgment on the beast, and the harvest-gatherings of the elect are Imminent. 'J'lie time so earnestly longed for by former martyrs Is now all but come; the full number of their fellowservants Is on the verge of completion; they have no looger to "rest (tho same Grtak as here, atiapausis) yet for 4 by 100. Tho /o«r quarters, north, south, east, and west, of the Holy Land, or else of the world (tho coiiipleioness and universality of tho world-wide destruction being hereby Indicated). It does not exactly answer to the length of Palestine as given by Jkkome, 160 Itomau miles. BicNfiEL thinks the valley of Kedroii. between Jerusalem and the Mount of Olives, Is meant, tho torrent In that valley being about to be discoloured with blood to the extent of 1600 furlongs. This view accords with Joel's
2%e Last Seveii Vials of Plagues. EEVELATION XV. The Song of 3Ioses and the Lamb, baptism In trials corresponds. The elect after their trials (especially those arising from tlie boast) shall be taken up before the vials of wrath be poured on tli" beast and his kingdom. So Noah and liis family were taken out of the doomed world before the deluge; Lot was taken out of Sodom before its destruction; the Christians escaped by a special interposition of Providence to Pella before the destruction of Jerusalem. As the pillar of cloud and prophecy t hat the valley of Jehoshaphat is to be the scene of the ovurthrow of the Autichristian foes.
CHAPTER XV.
Ver. 1-8. The Last Seven Vials of Plagues: Song OF THE Victors over the Beast. 1. tiic seven la«t pinguea Greek, "seven plagues which aie the last." Is filled up—ia., " was finished," or "consummated:" the prophetical past for the future, the future being to God as though it wei-e past, so sure of accomplishment is His word. This verse is the summary of tlie vision that follows: the angels do not actually receive the vials till v. 7; but here. In V. 1, by anticipation they are spoken of as having them. There are no more plagues after these until the Lord's coming in judgment. The destruction of Babylon (ch.l8.) fire interposed between Israel and the Egyptian foe, so that Israel was safely landed on the opposite shore before the Egyptians were destroyed ; so the Lord, coming with clouds and in flamingyi?-e, shall first catch up his elect people " in the clouds to meet Him in the air," and then shall with fire destroy the enemy. The Lamb leads the song in honour of the Father amidst the great congregation. This is the "new song" mentioned ch. U. 3. The singing vic-
Is thfe last: then in ch. 19. He appears, a. sea of glass Anawf'ring to the molten sea or great brazen laver before the mercy-seat of tlie earthly temple, for the purification of the priests; typifying the baptism of water and the Spirit of all who are made kings and priests unto God. mingled w!tU Are—Answering to the baptism on earth uiUh fire, i. e., fiery trial, as well as with the Holy Ghost, which Clirist's people undergo to purify them, as gold is purified of its dross in the furnace. tUem tlint had gotten the victory ovev— Greek, "those (coming) off from fthe conflict with) the beast-conquerors." over the number of his name— A, B, C, Vulgate, dyriac, and Coptic, omit the words in English Version, " over his mark." 2Vie mark. In fact, is the number of his name which tiie faitliful refused to receive, and so were victorious over it. stand on the sea. of glass Alford and De Burgh explain "on (the shore of) the sea:" al the sea. So the preposition (Greek) epi, with t\ie accusative, is used for at, ch. 3. 20. It has a pregnant sense : "standing" implies rest, &reek epi with tlie accusktive implies motion towards. Thus tlie meaning is, Having come to the sea, and now standing at tors are the 144,000of Israel, " the first-fruits," and the general " harvest " of the Gentiles, servant of God—(Exodus 14. 31; Numbers 12. 7; Joshua 22 The Lamb is more: He is the Son. Great and marvellous are Thy works, &c.—Part of Moses' last song. The vindication of the justice of God that so He may be glorified, is the grand end of God's dealings. Hence his servants again and again dwell upon this in their praises (ch. 16. 7 ; 19. 2; Proverbs 16. 4 ; Jeremiah 10. 10; Daniel 4. 37). Especially at the Judgment (Psalm 50. 1-6; 145. 17). saints—There is no M.S. authority for this. A, B, Coptic and Cyprian read, " of the nations." C reads " of the ages," and so Vulgate and Syriac. The point at issue in the Lord's controversy with the earth is, whether He, or Satan's minion, the beast, is "the King of the nations ;" here at the eve of the Judgments descending on the kingdom of the beast, the transfigured saints hail Him as " the King of the nations " (Ezekiel 21. 27). 4. Who shall not— Greek, " Who is there but must fear thee?" Cf. Moses' song, Exodus 15. 14-16, on the fear which God's Judgments strilce into the foe. theo —So Syriac. But A, H, C, Vulgate and CYPr.lAN reject "thee." all nations shall come—Alluding to Psalm 22, It. In ftlalthewH. 26, where Christ walks on the sea, the Greek oldest MSS. have the genitive, not the accusative as here. Allusion is made to the Israelites standing on the shore al the Red <Sea, after having passed victoriously through it, and after the Lord had destroyed the Egyptian
27-31 ; cf. Isaiah 66.23; Jeremiah 16. 19. The conversion of all nations, therefore, shall be when Chi ist shall cnme, and not till then ; and the first moving cause will be Christ s manifested judgments preparing all hearts for receiving. Christ's mercy. He shall effect by His presence what wehave in vain tried to etfect in His absence. The present preaching of the Gospel is gathering out the elect remnant; meanwhile "the mystery of iniquity" is at work, and will at last come to its crisis, then shall Judgment descend on the apostates at the harvestend of this a/j<B (Greek, Matthew 13. 39, 40) when the tares shall be cleared) out of the earth, which thenceforward becomes Messiah's kingdom. The confederacy of the apostates against Christ becomes, when overthrown with fearful judgments, the very means In God's overruling providence of preparing the nations not joined in the Antichristian league to submit themselves to Him. are—/it., "were:'' the prophetical past for the immediate future, judgment— Greefc, "righteousness." 5. So ch. 11. 19; cf. cli. 16. foe (type of Antichrist) in it. Moses and llie Israt•lil»^s' Boug of triumph (Exodus 15. 1) has its antitype in tlio saints' "song of Moses and the Lamb " (v. 3). .Still English Version is consistent with good Greek, and the sense will then be. As the sea tj'pifles the troubled state out of which the beast arose, and which is to be no more in the blessed world to come (cli. 21. 1), so the victorious saints stand on it, having itunder their feet (as the woman had ther/ioo/i, ch.
12. 1, see Note); but it is now no longer treacherous wherein the feet sink, but solid like glass, as it was under the feet of Christ, whose triumph and power the saints now share. Firmness of footing amidst apparent instability
Is thus represented. They can stand, not merely as victorious Israel ai the Red Sea, and as John upon the sand of the shore, but upon the sea itself, now firm, and reflecting their glory as glass, their past conflict shedding the brighter lustre on their present triumph. Their happiness
17. "The tabernacle of the testimony" appropriately here comes to view, where God's faithfulness in avenging His people with judgments on their foes is about to be set is heightened by the retrospect of the dangers through which they have passed. Thus this corresponds to cli. 7. forth. We need to get a. glimpse within the Holy place
14, 15. harps of God—In the hands of these heavenly virto "understand" the secret spring and' the end of God's Tlghteous dealings, behold—Omitted hy A, Syriac, gins, infinitely surpassing the timbrels of Miriam and the Israelitesses. 3. song of Moses . . . and , . . the Lamb —The New Testament song of the Lamb (i..e., the song which the Lamb shall lead, as being "the Captain of our salvation," just as Moses was leader of the Israelites, the song in which those who conquer through Him [Romans and Andreas. It is supported only by Vidgale, Coptic, and Primasius, but no MS. «. having—So B reads. But A, C, read "who have:" not that they bad them yet (cf. v. 7), but they are by anticipation described according to their office, linen—So B reads. But A, C, and Vulgate, "a. stone." On the principle that the harder reading is the one least likely to be an Interpolation, we should read, "a stone pure(an(i Is omitted in A, B, 0, and Anukkas), brilliant" (so the Greek): probably the diamond. With En-
8. 37] shall Join, ch. 12. 11) Is the antitype to the triumphant Old Testament song of Moses and the Israelites at the Red Sea (Exodus 15). The churches of the Old and New Testament are essentially one in their conflicts and triumphs. Tlie two appear Joined In this phrase, as they are in the twenty-four elders. Similarly, Isaiah 12. foreglish Version, cf. Acts 1. 10; 10. 30. golden girdles—resemt)llng the Lord In this respect (ch. 1. 13j. 7. one of the fonr beasts— Grcc/c, " living creatures." The presentation of the vials to the angels by one of the living-, creatures, Implies the ministry of the Church as the medium for manifesting to -angel* the ijlories of redemp Uou tells the song of the redeemed (Israel foremost) after the econd antltyplcal exodus and deliverance at the Egyptian Sea. The passage through the Red Sea under the pillar of cloud was Israel's baptism, to which the believer's
The Ar.gels Pour out their Vials of Wrath. REVELATION XVI. The Plagues that Follow thereupon.
(Epbesiaiis 3. 10). vials—"bowls:" a broad shallow eiip or bowl. Till' breadth of the vials in their upper part would tend to cause their contents to pour out all at once, implying the overwhelming auddenness of tlie woes, fall of . . . -wratli—How sweetly do the viaU full of odours, for this clan.se read, "(which art and wast) holy.'' The Lord is now no longer He that shall come, for He it amus in vengeance; and therefore the third of the three nausea found in ch. 1.4,8; and 4. 8, is here and in ch. 11. 17 omitted. Judged thus— " these things." "Thou didst inM ctthis Judgment." O. (Ch. 11. 18, end ; Genesis 9. 6; Isaiah 4^. 26.) An anticipation of ch. IS. 20, 24; cf. ch. 13. 15. For—A, B, C, and Andreas omit. 7. another out of—Omitted la A, C, Syriac, and Coptic. Translate then, "I heaid the altar [personified] saying." On it the prayers of sainta are presented before God : beneath it are the souls of the martyrs cr.ving for vengeance on the foes of God. 8. angel—So Cfcj>^c and Andre.4S. But A, B, C, Vulgate >\uii Syriac omit it. upon-Not as in v. 2, 3, "into." sun whereas by the fourth trumpet the sun isdarkened (ch. S. i. e., the incense-perfumed prayers of the saints, contrast with these ! 8. temiile . . . <I11«1—Isaiah 6. i : cf. Exodus
4)' .34 ; '1 Chronicles 5. 14, as to the earthly tem);le, of which tiiis is the antitype, the glory of Go<l «ml . . . poivcr then fully manifested, no man was able to «>ntrv . , . tne temple—because of God's presence in His nianilested glory and power during the execution of these judgments.
CHAPTER XVI.
Ver. 1-21. The Sevem Viam and the CoxsECiFENT Plagues. The trumpets shook the world-kingdoms in a longer process; the vials destroy with a swift and sudden overthrow the kingdom of the beast in particular who had invested himself with the world-kingdom. The Hebrews thought the Egyptian plagues to have been in-
12) in a third part, Jiere by the fourth vial the sun's bright scorching power is intensified, power was given nntn him—i-ather, " unto it," the sun. men Greek, " the men,'' ns.. those who had the mark of the beast (r. 2). 9. men Greek, " the men." repented not to give him glory—(ch.
9. 20.) Affliction, if it doe.s not melt, hardens the sinner. flicted with but an interval of a month between them severally. [Bexoel, referring IoSedek Olam.] .-Vs Moses took ashes from an eUrthly common furnace, so angels, as priestly ministers in the heavenly temple, take holy
Cf. the better result on others, ch. 11. 13; 14. 7; 15. 4. IV. angel—Omitted by A, B, C, Vulgate, and Syriac. But Oipticuntl Andreas support it. seat— Greek, "throne of the beast:" setup in arrogant mimicry of God's tlirone the dragon gave his throne to the beast (cli. 13. 2). darkness—parallel to the Egyptian plague of darkness, Pharaoh being the type of Antichrist (cf. ch. 15. 2. 3, notes; cf, the fifth trumpet, ch. !). 2). gnawed their tongues for pnin Greek, "owing to the pain" occasioned l)y the previous plagues, rendered more appalling by the darkness. Or, as "gnashing of teeth" is one of the accompaniments of hell, so this "gnawing of their tongues" is through rage at the baffling of their hopes and the overthrow of their kingdom. They meditate revenge and are unable toell'ect fire in sacred vials or bowls, from the heavenly altar to jpur down (cf. ch. 8. 5). The same Iieavenly altar which would have kindled the sweet incense of praj-er bringing down blessing upon earth, by man's sin kindles the fiery descending cur.se. Just as the river Nile, which ordinarily is the source of Egypt's fertility, became l)lood and a curse through Egypt's sin. 1. a s*"*"* voice—i'i2., God's. These seven vials (the detailed expansion of llie vintage, ch. U. lS-20) being called "the last," must l)elong to the period just when the term of the beast's power has expired (wlience reference is made in them all to ttie wor.shippers of the beast as the objects of the judgments close to llie end or coming of the .Sim of man. The first four are distinguished from the last three, just as in the case of the seven seals and the seven trumpets. The first four are more general, affecting the earth, Ihesea, springs, and the sun, not merely a portion of these natural bodies, as in llie case of the trumpets, but the whole of them ; the it; hence tlieir frenzy. [Gkotius.J Those in angnish, mental and bodily, bite their lips and tongues. 11. ^ores —This shows that each fresh plague was accompanied with the continuance of the preceding plagues: there waa an accumulation, not a mere succession, of plagues, repented not—(Cf. V. 9.) 1'3. angel—So Coptic and /Vndkeas. A, B, C, Vulgate and Syriac omit, kings of the Knst— Greek, "the kings who are from the rising of the sun." Reference to Euphrates similarly occurs in the sixth trumpet. The drying up of the Euphrates, I think, is to be taken figuratively, as Babylon Itself, which is situated on it. Is undoubtedly so, ch. 17. % The waters of the Eupitrates (cf. Isaiah 8. 7, 8) are spiritual Babylon's, i. e.. the apostate Church's (of which Home is the chief, though not exclusive representative) spiritual and teinporai powers. The drying up of the waters of Babylon expresses the same thing as the ten kings stripping, eating, and burning the whore. The phrase "way may be prepared for" is that applied to the Lord's coming {isi\\{i)l 40.3; Matthew 3. 3; Luke 1. 76). He shall come from th« last three are more particular, atl'ecling the throne ot tlie beast, llie Euphrates, and the grand consummation. Some of these particular judgmeiilsare set forth in detail In chs. 17.-20. out of tlie temple—U and Hyriac omit. But A, C, Vulgritc unA Andueas support the words. tl»c vials—So tlijriuc and Coptic. But A, H, C, Vtilgate and Andreas read, "the .seven vials." wpnn— Greek, "Into."'
9i. went— Greet:, " wentaway." poured out—So the angel cast Are into the earth previous to the series of trumpets (ch. 8. 5). upon—So Coptic. But A, B, C, Viilgale and Syriac read, "into." gore upon tlie men—antitype to the sixth Egyptian plague. "Noisome," lit., evil (cf. Deuteronomy '2S. '27, .'?5). The very same Greek word is used in the XjXX. as iicre, Greek helko.i. The reason why the sixth Egyptian plague Is the first here. Is because it was directed against the Egyptian magicians, Jannes and Jambres, so that they could not stand before Moses; and so hero the plague is sent upon those who in the beast-
(Matthew 24. 27; E/.ekiel 43. 2, " the glory of the God of Israel came from the way of the East"): not alone, for His elect transfigured saints of Israel and the Gentiles shall accompany Him, who are "kings and priests unto God" (ch. 1. 6). As the Antlchrlstian ten kings accompany the beast, so the saints accompan.v as kings the King of kings to the last decisive coiillict. 1)E Bi;roh, Ac, take It of the Jews, who also were designed to be a kingdom of priests to God on earth. They shall, doulitless, become prltst-klngs In the flesh to the nations In the tlesh at His coming. Abraham from the East (If Isaiah 41.2,8,9, refers to Him, and not Cyrus) conquering the I'haldean kings Is a type of Israel's virlorions restoration to the priest-klngdom. Israel's exodus after the last Egyptian plagues typifies Israel's restoration after the spiritual Babylon, the apostate Church, has been smitten. Israel's promotion to the priest-klngdom after Pharaoh's downfall, and at the Lord's descent al Slnal to establish the tlieocracy, tyjiilles the restored kingdom of Israel at the Lord's more glorious descent, when Antichrist shall bedestroyed utterly. Thus, besides the trnusflgured saints, Israel secondarll.v m;\,v be meant by " ttl» kings from the Eiist" who shall accompany the "King of ' worsliip ha<l practised sorcery. As they submitted to the mark of the beast, so they must bear tlie mark of the avenging God. Contrast ch. 7. ,') ; Ezeklel 9. 4, 0. "Grl(>vous," distressing to the sufrerers. men witlelt Iinil tlie niajrk of the beast—Therefore this first vial is subsefjuenl to the period of the beast's rule. 3. angel-So liand AnDREA.s. liut Aj C, and Vnlgnte omit It. n\wn— Greek, "Into." became as . . . blood—a nswerl iig to another Eg.vpllan plague, of a dead man—putrefying, living •out-So 15 and Andkkas. But A, V,, and Syriac, "soul of life" (cf. Genesis 1. ;«; 7. 21, 22). In the sea-So B and .\Ndueas. But A, C, and Ni/riac read, "(as respects) the things In the sea." 4. (Exodus 7.20.) angel—So Si/riae, Coptic and Andkeam. But A, B, O, and Vulgate omit It. 5. angel of the waters i. e., presiding over the waters. n liord—Omitted by A, B, V,, Vulgate, Syriac, Coptic and •NDiiUAS. and Shalt be—A, B, C, Vulgate , n.\\t\ ANnuEAS
Jht Vials of ^'rath Poured Out. RKVLLATIOjN' X\i. TJie Gathering to Battle at Armageddon. the saints to whom Christ has appointed a kingdom, and who are "children of light." God in permitting Satan's miracles, as in the case of the Egyptian magicians who were His instruments in hardening Pharaoh's heart, gives the reprobate up to judicial delusion preparatory to their destruction. As Aaron's rfid was changed into a serpent, so were those of the Egyptian magicians. Aai'on turned the water into blood; so did the magicians. Aaron brought up frogs; so did the magicians. With the frogs their power ceased. So tliis, or whatever is antitypical to it, will be te last ett'ort of the dragon, beast, and false prophet, batti*—Greet, " war :" the final conkings" returning "from the way of the East" to reign over His ancient people. As to tlie drying up again of tlie it'oers opposing His people's assuming tlie kingdom, cf. Isaiah 10. 20; 11.11,15; Zechariah 10. iJ-U. The name Israel (Genesis 32. 28) implies a prince with God. Cf. Micah 4. 8 as to the return of the kingdom to Jerusalem. Durham, 200 years ago, interpreted the drying up of the Euphrates to mean the wasting away of the Turkish power, which has heretofore held Palestine, and so the way being prepared tor Israel's restoration. But as Babulon refers to the apostate Church, not to Mohammedanism, the drying up
Vf the Euphrates (answering to Cyrus' overthrow of literal Babylon by marching into it through the dry cliannel of the Euphrates) must answer to the draining ofl' of the apostate Church's resources, the Roman and Greek corrupt Church having been heretofore one of the greatest barriers by its idolatries and persecutions in the way of flict for the kingship of the world described ch. 10. 17-21. 15. The gathering of the wor'd-kings with the beast against the Lamb is the signal lor Clirist's coming; therefor He here gives the charge to be watching for His comiiig and clothed in the garments of justification ami .sanctification, so as to be accepted, thief—(Matthew 24.43; 2 Peter 3. 10.) tliey—saints and angels. sKaiiii-— Israel's restoration and conversion. The kings of the enrt/i who are earthly (v. 11), stand in contrast to the kinysfrom the E<tsl who Ave heavenly. 13. tUe dragoit—Satan, who lit., " unseemll.. <!ss" {Greek, aschemosunce) : Grcet/c, 1 Corinthians 13.5: a ^.'ifferent word from the Greek, ch.3. 18 (Greek, aischunee). *6. lie—rather, " they (the three unclean spirits) gathered them together^" If English Version be retained, "He" wi." refer t-.i G-'oof who gives them, over to the delusion of ti.s." three unclean spirits; or else the sixth angel (v. Ai.^agedclon Hebrew, liar, a mountain, and Megiddo in Mo.iasseh in Galilee, the scene of the overthrow of the Canaanite kings by God's miraculous interposition under Deborah and Barak; the same as the great plain of Esdraelon. Josiah, too, as the ally of Babylon, was defeated and slain at Megiddo; and the mourning of the Jews at the time just before God shall interpose for them against all the nations confederate against Jerusalem, is compared to tlie mourning lor Josiah at Megiddo. Megiddo comes from a root, gadad, " cut oil," and means slaughter. Cf. Joel 3. 2, 12, 14, where " the valley of Jehoshaphaf (meaning in Hebrew, "judgment of God") gives his power and throne (ch. 18. 2) to the heajst. false p»-ophet—<listiact from the harlot, the apostate Church
which Rome is the chief, though not sole, representa-
cli. 17. 1-3, IG; and identical with the second beast, ch.
V. 11-15, as appears by comparing ch. 19. 20 witli ch. 13. 13; > t'.mately consigned to the lake of tire witli the lirst twr. st; as is also the di'agon a little later (eh. 20. 10). Tire
/vj.'gon, the beast, and the false prophet, " the mystery of .n'liuity," form a blasphemous Antitrinity, the counter- 'eit of "the mystery of godliness" God manifests in Christ, witnessed to by the Spirit. The dragon acts the cart of God the Father, assigning his authority to his representative the beast, as the Father assigns His to the Son. They are accordingly jointly worshipped; cf. as to Jhe Father and Son, John 5. 23: as the ten-horned beast has its ten horns crowned with diadems (Greek, ch. 13. 1), so Christ has on His head many diadems. Whilst the false prophet, like the Holy Ghost, speaks not of himself, but tells all men to worship the beast, and confirms his testimony to the beast by miracles, as the Holy Ghost atis mentioned as the scene of God's final vengeance on the God-opposing foe. Probably some great plain, antitypical to the valleys of Megiddo and Jehoshaphat, will be the scene. 17.. angel—So Andreas. But A, B, Vulgate and tested similarly to Christ's Divine mission, uucleaii iac omit it. into—So Andreas t GVeeA; eii). ButA, B, "upon" (Greek cpi). great-So B, Vulgate, Syriac, Coptic and Andreas. But A omits, of heaven—So B and Andreas. But A, Vulgate, Syriac, and Coptic omit. It ia done—" It is come to pass." God's voice as to the final consummation, as Jesus' voice on the cross when the work of expiation was completed, "It is finished." 18. voices spirits like frogg—the antitype to the plague of frogs sent on Egypt. The presence of tlie "unclean spirit" in the land (FaU-stinej is foretold, Zechariah 13.2, in connection with idolatrous prophets. Beginning with infidelity as to Jesus Christ's coming in the flesh, men shall end in the grossest idolatry of the beast, the incarnation of all that is self-deifying and God-opposed in the worldpowers of all ages; having rejected lliin that came in the Father's name, they shall worship one l hat comes in . . . tikimders . . . liglttnings—A has the order, "lightnings . . . voices . . . thunders." This is the same close as that of the seven seals and the seven thunders; but with the diflference that they do not merely form the conclusion, but introduce the consequence, of the last vial, his own, though really the devil's representative; as fix)gs croak by night in marshes and quagmires, so these unclean spirits in the darkness of error leach lies amidst viz., the utter destruction of Babylon and then of the Antichristian armies, eartlnquake-which is often preceded by a lurid state of air, such as would result from the vial poured upon it. men were—So B, Vulgate, Syriac, and Andreas. But A and Coptic read, "A man was." so mighty— 6'?eeA:, "siuh." 19. tlie great cl»y—l:lie capi tal and seat of the apostate Church, spiritual Babylon, (of which Rome is the representative, if one literal city be meant). The city in ch. 11. 8 (see JVote), is probably disthe mire of filthy lusts. They talk of liberty, but it is not Gospel liberty, but license for lust. There being tliree, as also 4cte?», in the description of the last and worst state of the Jewish nation, implies a parody of the two Divine numbers, three of the Trinity, and seven of the Holy Spirit (cl>. 1. *). some observe that three froys were the original arms of F'rance, a country which has been the centre of Jntidelity, socialism, and false spiritualism. A, B, read, " ns it were frogs," instead of "like fiogs," which is not supported by AISS. Theunclean spirit out of the moutli of tinct, 1112., Jerusalem under Antichrist (the beast, who is distinct from the harlot or apostate ('liuich). In ch. U. Vi only a tenth falls of Jerusalem, whereas here the city (Bal)ylon) " liecame (G'reefe) Into three parts " by the earthquake. cHlcs of the nations—other greatcitics in Uague wit h spiritual Babylon, great. . . came in remembrance — Greek, " Babylon the great was remembered " (ch. IS. 5). ihe d;«ffo« symbolizes the proud infidelity which opposes God and Christ. That out of the beast's mouth is the spirit of the world, which in the politics of men, whether lawless democracy or despotism, sets man above (iod. That out of the mouth of the faUe prophet is lying spiritualism and religious delusion, which shall take the place
It is now that the last call to escape from Babylon is given
tlie harlot when she shall have been destroyed. 14. tlevll»— Greek, "demons." working mlrntlm— (/reek, "signs." go forth ui»to— or "for," i. e., to tempt them to to God's people in her (ch. 18. 4). flcrccness—the biiiting orcr outburst of His wrath (Greek Ihiimou orgees), cf. .Vr;^*', ch. M. 10. !iO. Plainly parallel to ch. (i. 14-17, and by anticipation descriptive of the last judgment, the mountnlna —rather as Greek, "there were found no mountains." 'il. the battle with Christ, the kings of the eartii Mn«l—A, 3, .V//rtV/c, and Andkeas omit "of the earth and," which .sUuse Is not in any M.S. Trnnslate, " Kings of the whole fell— (/reefc, "desceiiils." npon men— Greek, " the men.' wan— Greek, "is." men-not those struck who died, but aabitable world," who are "of this worM," in contrast to "the kings of (Irom) the East" (the sunrising), v. 12, viz.,-
The Vision of the Great Harlot, REVELATION XVII. Babylon, the 3Tot her of all Abomination*. jecfs; such Is the picture here of Christendom ripe for judgment." [Auberlen.] The seven heads in the view of many are the seven successive forms of government of Rome: kings, consuls, dictators, decemvirs, military tribunes, emperors, the German emperors [Wordsworth], of whom Napoleon is the successor (v. 11). But see the view given, JSoies, v. 9, 10, which I prefer. The crowns formerly on the ten horns (ch. 13. l)have nowdisappeared, perhaps an indication that the ten kingdoms into which the Germanic-Slavonic world [the old Roman empire, including the East as well as the West, the two legs of the image with five toes on each, i. e., ten in all] is to be divided, will lose their monarchical form in the end [Auberlen] ; but see ti. 12, which seems to imply crowned kings. 4. The colour scarlet. It Is remarkable, is that reserved for popes and cardinals. Paal II. made it penal for any one but cardinals to wear hats of scarlet; cf. Coercmoniala Jiom., 3 sect. 5, c. 5. This book was compiled more than 310 years ago by Marcellus, a Romish archbishop, and dedicated to Leo X. In it are enumerated five dil Tereui articles of dress of scarld colour. A vest is mentioned studded withpearls. The Pope's mitre is oigoldaml precious the rest. Unlike the result in the case of Jerusalem (eh.
11. 13;, wliere "the remnant . . . affrighted . . . gave glory to the God of heaven."
CHAPTER XVII.
Ver. 1-18. The Harlot Babylon's Gaud : The Beast on which she rides, having seven heads and ten Horns, shall be the Instrument of Judgment on Her. As ch. 16. 12 stated generally the vial judgment about to be poured ou the harlot, Babylon's power, as chs.
17. and IS. give the same in detail, so cli. 19. gives in detail the judgment on the bea$tanA the falsejmphet, summarily alluded to in ch. 16. 13-15, in connection with tlie Lord's coming. 1. »ii«t<i me—A, B, Vulgate, Syriac, and Coptic omit, many—.So A. But B, "the many waters" (Jeremiah 51. 13); V. 15, below, explains the sense. The whore is the apostate Cliurch, just as the woman (ch. 12) is the Church whilstfaithful. Satan havi ng failed by violence, tries too successfully to seduce her by the allurements of the world; unlike her Lord, she was overcome by this temptation ; hence she is seen sitting on the scarlet-coloured beaxt, no longer the wife, but the harlot; no longer Jerusalem, but spiritually Sodom (ch. 11. 8). 3. dniiik witVi— Greek, stoites. These are the very characteristics outwaidly which Revelation thrice assigns to the harlot or Babylon. So Joachim, an abbot from Calabria, about a. d. 1200, when asked by Ricliard of England, who had summoned him to Palestine, concerning Antichrist, replied that " he was born long ago at Rome, and is now exalting himself above ' owing to." It cannot be Pagan Rome, but Papal Rome, if a particular seat of error be meant,, but I incline to think that the judgment (ch. 18. 2) and the spiritual fornication (ch. 18. 3), though finding their culmination in Rome, are not restricted to it, but comprise the whole apostate Church, Roman, Greek, and even Protestant, so all that is called God." Roger Hoveden, ^ufiri. Chron.,
1. 2, and elsewhere, wrote, "The harlot arrayed in gold is the Churcti of Rome." Whenever and wherever (not in Rome alone) the Cliurch, instead of being "clothed (as at far as it has been seduced from its " first love " (ch. 2. 4) to Christ, the heavenly Bridegroom, and given its aflfections to worldly pomps and idols. Tlie woman (ch. 12. 1) is the congregation of God in its purity under the Old and New Testament, and appears again as the Bride of the Lamb, first, ch. 12. 1) with the sun" of heaven, is arrayed In earthly meretricious gauds, compromising the truth of God tlirough fear, or flattery, of the world's power, science, or wealth, she becomes the harlot seated on the beast, and doomed in righteous retribution to be judged by the beast the transfigured Clnirch prepared for the marriage feast. The woman, the invisible Cliurch, Is latent in the apos- (v. 16). Soon, like Rome, and lilie the Jews of Clirist'aand the apostles' time leagued with the heathen Rome, Rha will then become the persecutor of the saints (v. 6). In« stead of drinking her Lord's "cup" of suffering, she has "a cup full of abominations and filthinesses." Rome, In her medals, represents herself holding a cup with th» self-condemning inscription, " Sedet super univcrsum." Meanwhile the world-powerglves up its hostility and accepts Christianity externally; the beast gives up Its Godopposed character, the woman gives up her Divine one. They meet half-way by mutual concessions; Christianity becomes worldly, the world becomes Christianized. The gainer is the world, the loser is the Church. The beast tate Church, and is the Church militant; the Bride is the Church triumphant. 3. the wilderness—Contrast her in ch. 12. 6, H, liaving apluce in the wilderness-vrovld, but not a home; a sojourner here, looking for tlie city to come. Tsow, on the contrary, she is contented to liave lier portion in this moral wilderness, upon a scarlet . . . benst —The same as in ch. 13. 1, wlio there is descrilicd as here, "having seven heads and ten horns (tlierein betraying that he is representative of the dragon, ch. 12. 3), and upon his heads names (so the oldest MSS. read) of blaspliemy ;" of. also V. 12-H, below, with ch. 19. 19, 20, and cli. 17. 13, It,
16. Rome, resting on tlie world-i)Ower, and ruling it by the claim of supremacy, is the cliief, though not the exclusive, representative of this symbol. As the dragon is for a time receives a deadly wound (ch. 1.3.3), but Is not really transfigured ; he will return worse thiui ever (v. 11- fiery -rerf, so the beast is blood-red In colour; Implying its blood-guiltines.i,aud also deep-dyed sin. TbacarM Is also the symbol of kingly authority, full—all over; not merely "on his heads," as in ch. 13. I, Ibr Its opposition to God Is now aiiout to develop itself In all its iiiti Mislty. Under the harlot's superintendence, the world-powci outs
U). The Lord alone by His coming can make tlie kingdoms of this world become the kingdoms of our Lord and His Christ. The "purple" Is the badge of empire; even as in mockery It was put on our Lord, decked—ij/., "gilded." stones— (7rcpfr, " stone." fllthlness-A, B, and Andhkas read, "the filthy (Impure) things." 5. upon forth blasphemous pretensions worse than in Pagan days. So the Pope is placed by the cardinals in (iod's temple on . . . forehead . . . name—as liarlots usually had. What a contrast to "Holiness to the Lokd," Inscribed on the mitre oil the high priest's /orc/icrtd.' niyntery—Implying a spiritual fact heretofore lildden, and incapable of discovery by mere reason, but now revealed. As the union the altar to sit there, und the cnrilinals kiss the feel of t he
I'ope. This ceremony is call(>d In Konilsli writers the adoration. Historic de Clerge, Ainsterd., 1716; and LetTENniiROH'S Nolitla Curi<e JlomaiKP, 10H3, p. 125; HkidkgUEK, M]/st. 7J«6., 1, 511, 514, 5.'i7; a Papal coin (Numisniatn of Christ and the Church is a "great mystery" (a spiritual truth of momentous interest, once hidden, now revealed, Epheslans 5. 31, 32); so the Church conforming to the world and thereby becoming a harlot is a counter "mystery" (or spiritual truth, symliollcally now revealed). As Iniquity in the harlot Is a leaven working In "mystny," and therefore called "the mi/stery of Inlciulty," so when she Is destroyed, the Iniquity heretofore working (comparatively) latently In her, shall be revealed In the man of Pontiflcum. Paris, 1C79, p. 5) has the blasphemous legend, " Quern creant, adorant." Kneeling and Iciss-ing are the wor» sliip meant by St. Jolin'sword nine times used in rcsp(>ct to tlie rival of God (Greek proskunein). Alximinafion, too.
Is the scriptural term for an .Idol, or any creature worshipped with the homage due to the Creator. Hllll, lliere
Is some check on the God-opposed world-power whilst ridden by tlie harlot; the consummated Anllchrlst will ii\i<iiiit!i, the open oinbodlnient of all previous evil. Conlie wlien, having destroyed her, the beast shall be revealed trast the "mystery of God" and "godliness," ch. 10.7; as the concentration and incarnation of all the sclf-deily-
1 Timothy 3. 10. It was Rome that crucified (Christ; that destroy<>d Jerusalem and scattered the Jews ; tlnvt persecuted the early Christians In Pagan times, and Protestant Christians in Papal times ; and probably sliall be aj[alo
Ing God-opposed jirlnclples which liave appeared In various forms and degrees heretofore. "The Church has gained outward recognition 1)3' leaning on the worldpower which In Us turn uses the Church for Ita own ob- ^90
Babylon, Ihe Mother of all Abominations. REVELATION XVII. The Interpretation of the Sevcjt Heaas, "CX>rruptio optimi pessima;" when the Church falls, she sinks lower than the godless world, in proportion as her right place is higlier than the world. It is striking that in v. 3, "woman" has not the article, " tht woman," as if she had been before mentioned : for though identical in one sense with the woman, ch. 12, in another sense she is not. The elect are never perverted into apostates, and still remain as the true woman invisibly contained in the harlot; yet Chris tendora regarded as the woman has apostatized from restored to Its pristine grandeur, such as it had under the Cjesars, Just before the burning of the liarlot and of itself with her. So 'H.iwoi.YtXSS, De Antichristo (who lived in tlie second century), thought. Popeiy cannot be at one and the same time the "mystery of iniquity," and the manifested or revealed Antichrist. Probably it will compromise for political power (u. 3; the portion of Christianity still in its creed, and thus shall prepare tlie way for Antichrist's manifestation. The name Babylon, which in the image, Daniel 2., is given to the )iead, is here given to the harlot, which marlis lier as being connected with the fourth kingdom, Rome, the lust part of the image. Benedict XIII., in his indiction for a jubilee, a. d. its first faith. 8. beast . . . was, anil Is not—(Cf. v. 11.) The time when the beast "is not" is the time during which it has " the deadly wound :" the time of the seventh head becoming Christian externally, when its beast-like character was put into suspension temporarily. Tlie healing of its wound answers to its ascendiny out of the bottomless pit. The beast, or Antichristian world-power, re turns worse than ever, with Satanic powers from hell (cii
1725, called Rome " the mother of all believers, and the mistress of all chui-ches" (harlots like lierself ). Tlie correspondence of syllables and accents In Greek is striking; He porne kai to Iherion; He numphe kai to arnion. The whore and the beast; the Bride and the Lamb, of Iiurlots — Oreek, " of the harlots and of the abominations." Not merely Rome, but Christendom as a whole, even as formerly Israel as a whole,, has become a harlot. The invisible Church of true believers is hidden and dispersed in the visible Church. The boundary lines whicli separate harlot and woman are not denominational nor drawn ex-
11. 7), not merely from the sea of convulsed nations (ch. 13.
1). Christian civilization gives the beast only a temporary wound, whence the deadly U'ound is always mentioned in connection with its being healed up, tlie nonexistence of the beast in connection with its reappear ance; and Daniel does not even notice any change in the world-power effected by Christianity. We are endangered on one side by the spurious Christianity of the har ' ternally, but can only be spiritually discerned. If Rome were the only seat of Babylon, mucli of the spiritual profit of Revelation would be lost to us; but the harlot "sitletli upon many waters" {v. 1), and "all. nations have drunk of the wine of her fornication" (u. 2; ch. 18.3; " the earth," eh. 19. 2). External extensiveness over the whole world, and internal conformity to the world—worldliness in extent and contents — is symbolized by the name of the world-city, "Babylon." As the sun shines on all the earth, thus the woman clothed with the sun is to let her light penetrate to the uttermost parts of the earth. But she in externally Christianizing the world, permits herlot, on the other by the open Antichristianity of the beast; the third class is Christ's "little flock." go—So B Vulgate, and Andrea.s read the future tense. But A and iRENiBUS, "goeth." Into perdition—The continuance of this revived seventli (i. e., the eighth) head is short: it is therefore called " the son of perdition," who is essentially doomed to it almost immediately after his appearance names were—So Vulgate and Andreas. But A, B, Syriac, and Coptic read the singular, "name is." written In— Greek, "upon." whlcU—rather, "when they behold the beast llmt it was," &c. .So Vulgate, was, and is not, and yet Is—A, B, and Andreas read, "... and shall come" self to be seduced by the world; thus her universality or catholicity is not that of the Jerusalem which we look for (" the MOTHEK of us all," ch. 21. 2 ; Isaiali 2. 2-4 ; Galatians (lit., "be present," viz., again: Greek kai parestai). The Hebrew tetragrammaton, or sacred four letters in Jehovah " who is, wlio was, and wlio is to come," the believer's object of worship, has its contrasted counterpart in the beast " who was, and is not, and shall be present," the object of the earth's worship. [Bengel.] They exult with wonder in seeing that the beast which had seemed to have received its death-blow from Christianity, is on the eve of reviving with greater power than ever on the ruins of that religion which tormented tliem (ch. 11. 10). 9. Cf. ch. 13. 18; Daniel 12. 10, where similarly spiritual discernment is put forward as needed in order to understand the symbolical prophecy, seven Ueads and seven mountains — The connection between mountains and kings must be deeper tlian the mere outward fact to which incidental allusion is made, that Rome (the then world
4. 26), but that of Babylon, the world-wide but harlot city
[As Babylon was destroyed, and the Jews restored to Jerusalem by Cyrus, so our Cyrus—a Persian name meaning Vnesun—the Sun of righteousness, shall bring Israel, literal and spiritual, to the holy Jerusalem at his coming. Babylon and Jerusalem ai-e the two opposite poles of tlie epiritual world.] Still, the Romish Churcli is not only aeeidentally, and as a matter of fact, but in virtue of its very princii'le, a harlot, the metropolis of wlioredom, "the mother of harlots;" whereas the evangelical Protestant Church is, according to her principle and fundamental creed, a chaste woman; the Reform;Uion was a protest of the woman against the harlot. Tlie spirit of the heathen world-kingdom Rome had, before the Reformation, changed the Church in* the West into a Churchcity) is on seven hills (whence heathen Rome had a national festival called Septimontium., the feast of the sovt f hilled city [Plutarch]; and on the imperial coins, jin* as here, she is represented as a woman sealed on seven hilk Coin of Vespasian, described by Captain Smyth, fioman
State, Rome; and in the East, into a State-Church, fettered by tlie world-power, liaving its centre in Byzantium; the Roman and Greek churches have thus fallen from the invisil>le spiritual essence of tlie Gospel into the elements of the world. [Aubeklen.J Cf. with the " woman" called ''Babylon" here, the woman named "wickedness," or " lawlessness," " iniquity" (Zecliariah 5. 7, 8, 11), carried to Babylon; cf. "the mystery of iniquity" and " tlie man of sin," "that wicked one," lit., "the lawless one" (2 Tliessalonlans2.7,8; also Matthew 24. 12). G. martyrs—witnesses. I %vondfrc<l ivftlt {{reat nflmirntinn—As the Creek is the same in the verb and the noun, translate the latter "wonder." John certainly did not admire lier in the modern English sense. Elsewhere {v. S; cli. 13.3), all tlie earthly-minded (" tliey tiiat dwell on the earth") ifonc/er
Coins, p. 310; Ackerman, 1., p. 87). The seven heads aiu hardly be at once seven kings or kingdoms (v. 10), and seven geographical mountains. The true connection is, as the head is the prominent part of the body, so the mountain is prominent in the land. Like "sea" and "earth" and "waters . . . peoples" (v. 15), so "mountains" have a sjmbolic.al meaning, viz., promiiiput seals of power. Especially such as are prominent hindrances to the cause of God (Psalm G8. 1(>, 17; Isaiah 40. 4 ; 41.15; 41i.
11; Ezekiel 35.2); especially Babylon (which geograpliically was In aplaiin, but siiiritually is called a destroying mountain, Jeremiali 51. 25), in majestic contrast to which stands Mount Zion, " the mountain of tlie Lord's lioiisc"
In admiration of the beast. Here only is John's wonder called forth; not the 6ea«<, but the woman sunken into the harlot, the Church become a worlil-lovlng apostate, moves his sorrowful astonishment at so awful a cliange. That the world should be beastly is natural, but tliat the (Isaiah 2. 2), and the' heavenly mount ; ch. 21. 10, "a givat an<l liigii mountain . . . and that great city, the holy Jerusalem." .So In Daniel 2. 3'), the stone becomns a >noiin- <am—Messiah's universal kingdom supplanting the previous world-kingdoms. .\s nature shadows forth the great realities ol the spiritual world, so seven-hillej 591 fialthful bride should become the whore is monstrous, and excites the same amazement in him as the same awful change in Israel excited in Isaiah and Jeremiah. "Horrible thing" in them answers to "abominations" here.
Interpretation of the Seien Heads, KKVJ-LATION XVII. and that of the Ten Ho:-^.
Rome is a represeulative of the seven -lieiided worldpower of which the dragon has been, and is the prince. Tlie "seven kinss" aie hereby distinguished from the "ten kings" (u. 12): the former are what the hitter are not, "mountains," great seats of the world-powor. Tlie seven universal God-opposed monarchies are Egypt (tlie "goeth intc perdition," and is applied to au individual viz., Judas, in the only other passage where the phrase occurs (John 17. 12). He is essentially a child of destruction, and hence he has but a little time ascended out of the bottomless pit, when he "goes into perdition" (r. 8,11). "Whilst the Chui-ch passes through death of the flesh to glory of the Spirit, the beast p.asses through the glory of the flesh todeath." [Auberlen.] Is of the seven—rather "springs o!/« o/ the seven." Tlie eighth is no merely ono of the seven restored, but a new power or person proceeding out of the seven, and at the same time embodying al! the God-opposed features of the previous seven concentrated and consummated ; for whicli reason there are said to be not eight, but only seven heads, for the eighth is the embodiment of all tlie seven. In the birth-pangs which prepare the "regeneration" there are wars, earthquakes, and disturbances [Auberlen], wherein Antichrist takes his rise (" sea," ch. 13.1; Mark 13.8; Luke 21.9-11). He does not fall like the other seven (v. 10), but is destroyed, going to his ovin perdition, by the Lord in person. 13. ten kings . . . received no kingdom as yet ; but' receive power as kings . . . -vvitli tlie beast—Hence and from v. first world-power which came into collision with God's people), Assyrij, Bal)ylon, Greece, Medo-Persia, Rome, the Germa lic-Slavonic empire (the clciy of the fourth kingdom mixed with its iron in Nebuchadnezzar's image, a fifth HI vterial, Daniel 2. :«,34, 4'2, -13, symbolizing this last head). These seven might seem not to accord with the sevcvi heads in Daniel 7. 4-7, o/ie head on the first beast (Bai ylon), one on the second (Medo-Persia), Jour on the third (Greece; viz., Egypt, Syria, Thrace with Bithynia, and Greece with Macedon): but Egypt and Greece are in J>oth lists. Syria answers to Assyria (from which the name Syria is abbreviated), and Thrace with Bithynia answers to the Gotliic-Germanic-Slavonic hordes which, pouring down on Rome from the North, founded the Germanic-Slavonic empire. Tlte ivoman sitting on the seven hills implies the Old and New Testament Church conforming
14, 16, it seems that these ten kings or kingdoms, are to be contemporaries with the beast in its last or eighth form, to, and resting on, tlie world-power, (. e., on all the seven world-kingdoms. Abraham and Isaac dissembling as to their wives through fear of the kings of Egypt foreshaiiowed this. Cf. Ezekiel 16. and 23., on Israel's whoredoms with Egypt, Assyria, Babylon; and Matthew 7, 24; 21. 10- viz.. Antichrist. Cf. Daniel 2. 34, 44, "the stone smote the . image upon his feet," i. e., upon the ten toes, which are in t'. 41-44, interpreted to be "kings." The ten kingdoms are not, therefore, ten which arose in the overthrow of Rome (heathen), but are to rise out of the last state of the fourth kingdom under the eighth head. I agree with Alford that the phrase "a kings," inipliesthat they reserve their kingly rights in their alliance with the beast, wherein "they give their power and strength unto" him (v. 13). Thej have the name of kings, but not with undivided kingly power. [WoRDSWOR-rH.] See Auberi-en's not so probable view, JSote, v. 3. one hour-a definite time of short duration, during which "the devil is come down to the iiihabiters of the earth and of the sea, having great wrath, because he knowelh that he hath but a short time." Probably the three and a half years (ch. 11.2, 3; 13.5), Antichrist is in existence long before the fallof Babj Ion; but it is only at its fall he obtains the vassalage of the ten kings. He in the first instance imposes on the Jews as the Messiah, coming in his own name; then persecutes those of them who refuse his blasphemous pretensions. Not until tlie sixth vial, in the latter part of his reign, does lie associate the ten kings with him In war with the Lamb, having gained them over by the aid of the spirits of devils working miracles. His connection with Israel appears from his sitting " in the temple of God" (2 Thessalonians 2. 4), and as the antilypical "aliomlnation of desolation standing In the Holy place" (Daniel 9.27; 12. 11; Matthew 24. 15), and " in the city where our Lord was crucified" (ch. 11. 8). It is ivmarkable (hat Iren.bus, //opr., 12, 23-26, on the characteristics of the New Testament Church's harlotry, viz., distrust, suspicion, hatred, treachery, divisions into parties, false doctrine. 10. there are —translate, "they (the seven heads) are seven kings." Ave . . . one Greek, "the five . . . the one:" the first five of the seven are fallen (a word applicable not to forms of government passing aivay, but to the fall of once powerful empires : Egypt, Ezekiel 29. and 30.; Assyria and Nineveh, Nahum 3. I-l!); Babylon, ch. 1S.2; Jeremiah
50. and 51.; Medo-Persia, Daniel 8.-3-7,20-22; 10.13; 11.2; Greece, Daniel 11.4). Rome was "the one" existing in cit. .lohn's days. "Kings" is the Scripture phrase for kingdoms, because these kingdoms are generally represented in character by some one prominent head, as Babylon by Nebuchadnezzar, Medo-I'ersla by Cyrus, Greece by Alexander, (Sc. the other is not yet come —Not as Alfoub, inaccurately representing AuherliKN, the Christian empire beginning with Constantine but, the Gernianic-iilavonic empire beginning and continuing in its beast-like, i. e., heathen Antichristian character for only "a short space." The time wlien It is (jiid of it "it is not" (r. 11), is the time during which ' IS "wounded to dcalh,"and has the "deadly wound" "li. 13.3). The external Christianiziition of the migrating 'lordes from the North which descended on Rome, is the wotmti to the beast answering 'to the earth swallowing up Jie Jloiid (heathen tribes) .sent by the liragon, Satan, to tlrown the woman, the Church. The emphasis palpably
5. 25, and St. Cvitii. oj' Jerusai.icm (Kukkinus, Hist., 10.37), projihcsied that Antichrist should have his seat at Jerusalem, and should restore the kingdom of the Jews. Julian the apostate, long alter, look part with the Jews, and aUled In building their temple, herein being Antichrist's forerunner. 13. one mind—one «(>»i/i»»('H/. shall give—So Copiic. But A, B, and iSi/riac, "give." strength — Gre(^k, "authority." Tlie.v become his dependent allies
Is <m "a short space," which therefore conujs first in the Greek, not on "he must continue," as if liis conlinnanee for some [considerable] time were implied, as Al^- KOKD wrongly thinks. The time of external Christliinlzatioii (whilst the beast's wound continues) has lasted for upwards of fourteen centuries, ever since Conslimtlne. Rome and the Greek Church have jiartially lunh'd the wound b.v image-worship. 11. benst that . . . Js not. his beastly character being kept down by outward Christianization of the state until ho starts up to life again as "the eighth" king, his "wound being healed" (i). 14). Thus Antichrist sets up to bo King of kings, but scarcely has ho put forth his claim when the true IClNO OF KINGS appears and dashes him down In a moment to destruct ion. 14. Tl>ese slinll . . . war witli (he Iainb —In league with the beast. This Is a summary anticipation of ch. 19. 19. This shall not be till niter they have (ch. 13. 3), Antichrist manHi'sted in fullest and most intense opjfositlon to God. The llic Is emphatlcal In the Greek. //'', peculiarly and pre-eminently: answering to " the little horn" with eyes like the eyes of a man, and first I'Xccuted Judgment on the harlot {v. 1.5, Iti). Iord at lords, Ac—anticipating ch. 19. 16. art—not In the Greek. Therefore translate, "And they that are with lllm, called chosen, and faithful (shall overcome them, Viz., the beast and his alllinl kings)." These ha vi> been with Clirkst la heaven unseen, biU now appear witli ilim. l.'j. (Ver. 1, Isaiah 8. 7.) An impious parody of Jehovah who 'sittolh upon the flood." [Ai.I'oud.] Also, contrast the "many waters" eh. 19. 6, "Alh'luia." The "peoples," *e., here nianc the universality o' the spiritual foruloatlou of Ul« tt mouth speaking great things, before whom tliree of the ten horns ivere plueked up b// the roots, and to whom the whole ten "give thilr power and strength" (v. 12, 13, ]7). That a /XTTOJirti! Antichrist will stand at the head of the Antichristian kingdom, Is likely from the aniilogy of Antiochus Epipliano.i, the Old Testament AnMchrlst, 'the little horn" In Daniel H. O-l'i; also, "the man of sin, ion of perdition" (2 Thessaloiilans 2. 3-8), answers hero to Thz Victory of the Lamb. REVELATION XVI II. 27.C Fall of BahijUl iht Grbat.
Church. The "tongues" lemitid uf5 of the original Babel, the eonfusiou of tongues, the l)eginniiig of Baltyloii, and the first coinmenceruent of idolatrous apostisy after tlie flood, as the tower was doubtless dedicated to the deified heavens. Thus, Babylon is the appropriate name of the harlot. The Pope, as the chief representative of tlie harlot, claims a double supremacy over all peopfex, typified by the '-two swords" according to the interpretation of Boniface VIII. tn the Bull, "Unani Sanetam," and represented by the two keys, ttz., spiritual as the universal bishop, whence he is crowned with the raitre; and temporal, whence lie is also crowned with the tiara in token of his imperial supremacy. Contrast with the Pope's diademn the " many diadems" of Him who alone lias olrtiin to, and shall exercise wiien He ^ome, the twofold dominion (ch. 19. lli). 16. <ipon tlie beast—But A, B, Vulgale, a,\\ii Sj/riac read, "And the beast." sUall make her Uesulate—liaving first dismounted her from lier seat cannot represent a f jiritual p. wer, but a world-power In this verse the hai lot is presented before us ripe foi judgment. The ISlh ciiapter details that judgmeuu
CHAPTER XVin. Ver. 1-21. Cabylon's fall: God's Peovle Cali-kd OUT OK hek: the Kings and Mekchants of the Earth MOUKN, WHILST THE SAINTS REJOICE AT HKK FALL. 1. And—So Vulgale and Andiieas. But A, B, Sijriac, and Coptic omit "and;" power— GrccA-, "authority." lightened-" illumined." ^vith—G'^•ce^-, "owing to." a. ntightily . . . seroujf—Not supported by MSS. But A, B, Vulgale, .SyruK, x:u\ Coptic read, "with (lit., in; a mighty voice." is fallen, is fallen—So A, Vulgate, Syriac, and Andreas. But B and Coptic omit the second " is fallen" (Isaiah 21. 9; Jeremiah 51. S). This pin-ase is here prophetical of her fall, still future, as v. i proves, devils— OreeA;, "demons. " the hold—a keep or prison. 3. the wineSo B, Syriac and Coptic. But A, C, and Vulgate omit, drunk—Ch. 14. S, from which perhaps "the wine" may have been interpolated. Tiiey have drunk of her fornication, the consequence of wJiich will be tvrath to themselves. But A, U, and C read, "(owing to the wrath of her foniicutioii all nati Diis) have /a«f»(." Vulgale and most versions r id as English Version, which may be the right reiuliiig .lougli not supported by the oldest MSS. Babylon, tlie whore, is destroyed, before the beast slays the two witnesses (eli. 11.), and then the beast is destroyed himself, ahnndimcc—ifjV., "power." delicaciesGr'ree/fc, "luxury." Hee Note, 1 Tiiaotliy 5. 11, where the Greek verb " wax wanton" is akin to the noun here. Translate, "wanton luxury." The refeience is not to earthly merchand'se, but to spiritual wares, indulgences, idolatries, superst'tions, worldly comproiuises, wherewith the har? lot, t. e., the apostate Church, has made Vierchan4ise of men. This applies especially to Rome; but the Greek, and even iu a less degree Protestant churches, are not guiltless. However, the principle of evangelical Protestantism is pure, but the principle ot Rome and the Greek church is not so. 4:. Come out of her, my people Quoted froni Jeremiah 50. 8 ; 51. ti, 45. Even in the Romish Church God has a people: but they are in great danger
the beast (v. 3). naked—stripped of all her gaud {v. i). As Jerusalem used the world-power to crucify her Saviour,and then was destroyed by that very power. Home; iSO the Church, having apostatized to the world, shall nave judgment executed on her first by the world-power, the beast and his allies; and these afterwards shall have judgment txecuted on them by Christ Himself in person. So Israel leaning on Egypt, a broken reed, is pierced by it, and then Egypt itself is punished. So Israel's whoredom with Assyria and Babylon was punished by the Assyrian and Babylonian captivities. So the Church when It goes a-whoring after the word as if ii were the reality, instead of witnessing against its apostasy from God, is false to its profession ; being no longer a reality itself, but a sham, the Church is rightly judged by that world which for a time had used the Church to further its own ends, whilst all the while "hating" Christ's unworldly religion, but which now no longer wants the Church's aid. eat her flesh Greek plural, "masses of flesh," i. e., "carnal possessions;" implying the fulness of carnality into which the Church is sunk. The judgment on the harlot is again and again described (ch. IS. 1; 19. 5); first by an "angel Uaving great power" (ch. IS. 1), then by "another voice from heaven" (cli. IS. 4-20), then by "a mighty angel"' (ch. 18.21-24). Cf. Ezekiel 16. 37-44, originally said of Israel, but further applicable to the New Testament Church when fallen into spiritual fornication. On the phrase, "eat . . . flesh" for prey upon one's property, and injure the character and person, cf. Psalm 14. 4; 27. 2; Jeremiah
their only safety is in coming out of her at once. So also in every apostate or world-conforming Church there are some of God's invisible and true Church, who, if they would be safe, must come out. Especially at the eve of God's judgment on apostate Christendom: as Lot was warned to come out of Sodom just before its destruction, and Israel to come from about the tents of Dathan and Abirani. So the first Christians came out of Jerusalem when the apostate Jewish Church was judged. "State and Church are precious gifts of God. But the State being desecrated to a difl Terentend from what God designed it,
10. 25; Mieah 3. 3. The First Napoleon's edict published at Borne in 1S09, confiscating the Papal dominions and joining them to France, and lately the severance of large portions of the Pope's territory from his sway, and the union of them to the dominions of the king of Italy, virtually through Louis Napoleon, are a first instalment of the full realization of this prophecy of the whore's destruction. "Her flesh" seems to point to her temporal dignities and lesources, as distinguished from " herself" (Greek). How striking a retribution, that having obtained her first temporal dominions, the exarchate of Ravenna, the kingdom of the Lombards, and the state of Rome, by recognizing the vxtirper Pepiu as lawful king of France, she should be stripped of her dominions by another usurper of France, the Napoleonic dynasty ! burit . . . with fli-e —the legal punishment of an abominable fornication. 17. liaUt put—the prophetical past t«nse for the future, fulfil Greek, "do," or "accomplish." The Greek poiemi, viz., to govern for, and as under, God, becomes beast-like; the Church apostatizing becomes the harlot. The true woman is the kernel: beast and harlot are the shell; whenever the kernel is mature, the shell is thrown away." [Aubeklen.] "The harlot is not Rome alone (though she is pre-eminently so), but every Cliurch that has not Christ's mind and spirit. False Christendom, dix ided into very many sects, is truly Babylon, t. e., confusion. However, in all Christendom the true Jesuscongregation, the woman clothed with the sun, lives and is hidden. Corrupt, lifeless Christendom is the harlot, whose great aim is the pleasure of the flesh, and which is governed by the spirit of nature and the world." [Hahn in Aubeklen.] The first justification of the woman is in her being called out of Babylon the harlot, as the culminating stage of tlie latter's sin, when judgment is about to fall: for apostate Christendom, Babylon, is not to be converted, but to he destroyed. Secondly, she has to pass through an ordeal of persecution from the beast, which purifies and prepares her for the transfiguration-glory at Christ's coming (cli. 20. 4; Luke 21. 28). be not partakers — Greek, "have no felloii'ship with her sins." lliat ye re-i celve not of lier plnsues—as Lot's wife, by lingering too near the polluted and doomed city 5. her sins—as a 693 is distinct from that which is Irannluled " fulfilled," Greek leleslhevmtai, below. hl» will Greek, his mind, or purpose; whilst they think only of doing their own purpose, to agree—'fiV., "to do (or accomplish) one mind" or " purpose." A and Vulgate omil this clause, but B supports it. the words of Go<1—foretelling the rise and downfall of the beast; Greek hoi logoi in A, B, and Andreas. English Version reading is Greek la rhcmaia, which is not well supported. No mere articulate utterances, but the edicieiit word* of Him who is llie Word, Greek logos. fiilfille<I (Ch. 10. 7.) 18. reifpieth lit., "hath kingslnx> over tlie kings." The harlot cannot be a mere city literally, but Is Balled so in a spiritual senae (ch, 11. 8). Also the beast
GviTs People Depart from Babylon. REVELATION XVIII. The Lamentation over her. sinner license to Indulge his lusts, bewail her—A, B, C, Syriac, Coptic, and Cypkian omit "her."- 10. God's fudgments inspire fear even in the worldly, but it is of short duration, for the kings anil great men soon attach them> selves to the beast in its last and worst shape, as open Antichrist, claiming all that the harlot bad eiaimed In blasphemous pretensions and more, and so making up to them for the loss of the harlot, mighty—ifomc in Greek means strength ; though that derivation is doubtful. H. shall—So B. But A and C read the present, "weep and mourn." mercliandlse—Greeft, "cargo:" wares carried in ships: ship-lading (cf. v. 17). Rome was not a commercial city, and Is not likely from her position to be so. The wiCTcAanrfi'se must therefore be spiritual, even as the harlot is not literal, but spiritual. She did not witness against carnal luxury and pleasure-seeking, the sonrce of the merchants' gains, but conformed to them (». 7). She cared not for the sheep, but for the wool. Professing Christian merchants in her lived as if this world were the reality, not heaven, and were unscrupulous as to the means of getting gain. Cf. Zechariah 5. 4-U (JVorcs), on the same subject, the judgment on mystical Babylorit merchants for nnjnst gain. All the merchandise here mentioned occurs repeatedly in the "Roman Ceremonial." 13. (Note, ch. 17. 4.) stones . . . pearls Greek, "stone . . . pearl." fine linen—A, B, and C read (Greek) bussinou !ov bussoH, i. e., " fine linen manufacture." [AlFOKD.] The manufacture for which Egypt (the type of the apostate Church, ch. 11. 8) was famed. Contrast " the fine linen" (Ezekiel 16. 10) put on Israel, and on the New Testament Church (ch. 1!». X\ the Bride, by God (Psalm 132. 9\ thyine wood—the citrus of the Romans: probably the cypresms thyoyides, or the thuia articulatn. " Citron wocxl," fALFORD.] A sweet-smelling tree of (\vrene in I.ybla, grpat heap, readied Greek, "reached so far as to come Into close contact with, and to c/poi'c unto." G. Addressed to the executioners of God's wratli. reward Greek, " repay." slie rewar<led— Englinh Version reading adds "you" with none of the oldest MSS. But A, B, C, Vulgate, Syriac, and Coptic omit it. She had not rewarded or repaid tlie world-power for some injury whicli the worldpo Wer had inflicted on her; but she had given the worldpower that which was its due, viz., spiritual delusions, because it did not like to retain God in its knowledge ; the unfaithful Church's principle was, I'opuius vult decipi, et decipiatur, " The people like to be deceived, and let them be deceived." double—of sorrow. Contrast with this tlie double of joy which Jerusalem shall receive for her past suffering (Isaiah 61.7; Zechariah 9.12); even as she has received double punishment for her sins (Isaiah 40. 2). unto lier—So Syriac, Coptic, and Audre.^s. A, B, and C omit it. in the cup—(v. 3; ch. 1-1.8; 17.4). mietl—lit., mixed, fill to Uer double—of the Lord's cup of wrath. 7. How niucli i. e., in pi-oportion as. lived deliciously —Uixnriously: iN'oie, v. 3, where tlie Greefc is akin, sorrow — Greek, "mourning," as for a dead husband. I sit—So Vulgate. But A, B, and C, prefix " that." lamnowldow —for the world-power is my liusband and my supporter. I Bliall 8te no sorrow Greek, " mourning." " I am seated (this long time) ... I am no widow ... I shall see no sorrow," marks her complete unconcerned security as to the past, present, and future. [Benqel.] I shall never have to mourn as one bereft of her husband. As Babylon was queen of the East, so Rome has been queen of the "West, and is called on Imperial coins " tlie eternal city." So Papal Rome i.s called by Ammian Marcei-lin, 15. 7. " Babylon is a former Rome, and Rome a latter Babylon. Rome is a daughter of Babylon, and by her, as by her hiother, God has been pleased to subdue tlie world under one sway." |St. Augustine.] As the Jews' restoration did not take place till Babylon's fall, so R. Ktmciii, on Obadiah, writes, "\Vlien Home (Edom) shall l)e devastated, there shall be redemption to Israel." Romish idolatries have been the greatstuml)ling-blocks to the Jews' acceptance of Cluistiiinity. 8. death—on herself, tliough she thought herself secure even from the deatli of her husband, mourning— instead of licr feasting, famine instead of her luxurious delicacies (v. 7). tire—(aVo/c, ch. u.sed for incen.se. all manner vessels— Grt-e/c, "every vessel," or "furniture." 13. cinnamon — designed by God for better purposes : being an ingredient in the holy anointing oil, and a plant in the garden of the Belove<l (Song of Solomon 4. 14); but desecrated to vile uses by the adulteress (Proverbs 7. 17). odours—of incense. A, C, Vulgate, and Syriac prefix "and amomiuni" (a precious hair ointment made from an Asiatic shrub). EnglUh Version reading is supported by Cop/)C and Andkeas, but nt oldest MSS. ointnsents— Grcci-, "ointment." frankincense-Contrast the true "incense" whicli God loves (Psalm 141. 2; Malachi 1. 111. line Hour—The similago of the Latins. [AL.KOBD.] beasts—of burden : cattle. slaTC8 — Greek, "bodies." souls of men—(Ezekiel 27.13.) Said of slaves. Appropriate to the spiritual harlot, apostate Christendom, especially Rome, whicli*lias so often enslaved 'both bodies and .soids of men. Though the New Testament does not directlj' forbid slavery, which would.
17. 16). Ijiteral tire may liurii the literal city of Rome, whicli is situated in tlie midst of volcanic agencies. As the ground was cursed for Ad.im's sin, and the earth tinder Noah was sunk beneath tlie flood, and Sodom was burnt with fire, so may Rome be. lint as tlie harlot is mystical (tlie whole faithless Church), tlie burning maybe mainly mystical, symbolizing utter destruction and removal. Benoel is probably right in thinking Rome will once more rise to power. The carnal, faith-
In the then state of the world, have incitt'-d a slave revolt, less, and worldly elements In all churches, Roman, Greek, and Protestant, tend towards oni; common cenit virtually condemns It, as here. Popery has derived Its greatest gains from the sale of masses for tlie .wuls of men alter death, and of indulgences ijureliased from the Papal chancery by rich merchants in various countries, to be retailed at a prollt. [Mo.smoiM, U I., 06.] 1-1. Direct tre, and prepare the way for the last form of the beast, viz.. Antichrist. The Pharisees were in tlie main sound In creed, yet judgment fell on them as on the unsound fiadduce(?8 and half-healhenlsh Samaritans. So faithless und adulterous, carnal, worldly Protestant cliurches, will not escape for their soundness of creed, the Lord—So B, ad<lress to Babylon, the fruits tliat tliy sonl lusted after— GrccA, "thy nutuiiin-ripe fruits of the hist (eager desire) of the soul." An\\\\y— Greek, " fat:" "sumptuous"
C, tSyriac, and Andueas. But A and Vulgate omit. "Strong" is the meaning of God's ITihrew name, Ki. Jndgetli—But A, B, and C read the' past tense {Greek, ki-inas)," \i\w hnlh judged her:" the prophetical past for the future: the charge In v. 4 to God's people In cmne out
In food, goodly— " splendid," "bright," in dress and etjuipage. departeil—soiiported by none of our MSS. But.V, B, C, Vulgate, Syriac, nin\ Coptic read, " perished."' tliou Shalt—A, C, Vulgate, )\rn\ Syriac rtiu\, "They (men) shall no more find them at all." 15. of tliese titinga— of t he things mentioned, v. 12, 13. wlilcli—" icAo." made rich by— " derived ri<'hes /?-o«') her." stand afar «ir for the fear—(Cf. i>. 10.) walling— (^(wA-, "mournof her. Implies tliat tliejudgmeiit was not yet notually executed. 0. Ijlve«l dellclou Bly — (/?-(V'/c, luxuriated. The faithless Church, Instead of reproving, con Mlved at the Belf-lndulgcnt luxury of the great men of this world, and sanctioned It by her own practice. Contrast the world's ing." Ifl. And—So Vulgate and .-Vn due A». But A, B, and (Jomlt. decked— ili/., "glided." stones . . . pearls Greek, "stone . . . pearl." 1! iiiid Andueas rend " pearla rejoicing over the dead bodies of the two witnesses (ch. 11.
I!ul A and C, "pearl." 17. Is come to naught— ^I'mAr, "is desolated." slilp Miaster — (/rcA-, " steersni Hii," or "pilot." all the coinpniiy In ships— .\, C, Vulgate, tiwl
10) who had tormented It by their faltlifuliicss, with Us lamentations over the harlot who had made the way to heaven smooth, and had lieon found a useful tool In keeping subjects In abject tyranny. Men's carnal mind relishes a religion like that of the apostate? Clinivli, which gives an opiate to conscience, whilst having the Syriiic rend, "Every one who sailetli to a place" (B has "... to the place"): every voyager. Vessels were freighted With pilgrims to various shrines, so that In one utoutk
Flie Church's Thanksgiving in Heaven REVELATION XIX. for the Judgment on the Harlot.
(A.D. 1300)200,000 pilgrims were counted in Rome [D'AuBiGNE, Reformation]: a source of gain, not only to tlie Papal see, but to shipmasters, merchants, pilots, &c. Tliese latter, however, are not restricted to those literally "shipmisters," &c., but mainly refer, in the mystical sense, to Rome, between a. d. L5J0 and 1580, slew more than 900,000 Protestants. Three reasons for the harlot's downfall are given: (1.) The worldly greatne.ts of her merchants, which was due to unholy traffic In spiritual things. (2.) Her .lorceries, or juggling tricks, in whicli the false prophet that ministers to the beast In its last form shall exceed her; all who share in the spiritual traffic of apostate ChristendoL:i, 18. when they saw— Crreefc, horontes. But A, B, C, and Andreas read, Greek, blepontes, " looking at." Greek, blepo, is to use the eyes, to look: the act of seeing without thought of the objectseen. Greek, horao, refers to the thing «een or presented to the ej'e. [Tittmann.] smoke—So B, C. j?ut A reads "place." What city Is like—cf. the similar boast as to the beast, ch. 13. 4: so closely do the harlot and beast approximate one another. Contrast tlie attribution of this praise to God, to wliom alone it is due, by His servants (Exodus 15. 11). Martial says of Rome, " Nothing cf. "sorcerers" (ch.21.8; 22. 15), specially mentioned among those doomed to the lake of fire. (3.) Her persecution of (Old Testament) "prophets" and (New Testament) "saints."
CHAPTEE XIX.
Ver. 1-21. The Church's Thanksgiving in Heaven FOR THE Judgment on the Harlot. The Marriage op THE Lamb: the Supper: the Bride's Preparation: John is Forbidden to Worship the Angel: The Lord and His Hosts Come forth for War: the Beast and the False Prophet Cast into the Lake of Fire : the Kings and their Followers Slain by the Sword out OF Christ's Mouth. 1. As in the case of the opening of the prophecy, cli. 4.S; 3. 9, &c. ; so now, at one of the great closing events seen in vision, tlie judgment on the harlot (described In ch. IS.l, there is a song of praise in heaven to Giid: cf. ch. 7. 10, &c., toward the close of the seals, and ch. 11. 15-18, at the close of the trumpets: ch. 15.
Is equal to her ;" and Athenus, " She is the epitome of the world." 19. wailing—" mourning." costliness—her costly treasures : abstract for concrete, that had sliips A, B, and C read, " that had their ships :" lit., " the ships." 20. holy apostles—So C reads. But A, B, Vulgate, Syriac, Coptic, and Andheas read, "Ye saints and ye apostles." avenge<l you on tier— Greek, "judged your judgment on (lit., exacting it from) her." "Tltere is more joy In heaven at the harlot's downfall than at that of the two beasts. For the most heinous of all sin is the Bin of those wiio know God"s word of grace, and keep it not. The worldllness of the Church is the most worldly of all worldllness. Hence, Babylon, in Revelation, has not only Israel's sins, but also the sins of the heatlien
3, at the saints' victory over the Ijeast. And—So Andreas. But A, B, C, Vulgate, Syriac, a,nd Coj>tic omit, a great voice—A, B, C, Vulgate, Coptic, and Andreas read, " as ii were a great voice.'' What a contrast to the lamentations ch. 18.! Cf. Jeremiah 51. -IS. The great manifestation of God's power in destroying Baliyloii calls fortli a greatvoice of praise in heaven, people Grecfc, "multitude." Alleluia—//e&?-ei«, "Praise ye Jah," or Jehovah: here first used in Revelation, whence Elliott Inlei-s the Jcu's.hea,r a prominent part in this thanksgiving. Jah is not a contraction of Jehovah, as It sometimes occurs jointly with the lalter. It means " He who is:" whereas Jehovah and John dwells longer on the abominations and Judgmentsof the harlot than on those of the beast. The term ' harlot' describes the false Church's essential character. She retains her human shape as the woman, does not become a beast: slie has the form of godliness, but denies its power. Her rightful lord and husband, JehovahChrist, and the joys and goods of His house, are no longer her .ill in all, but she runs after the visible and vain things of the world, in Its manifold forms. The fullest form of her whoredom is, where the Church wislies to be itself a worldly power, uses politics and diplomacy, makes flesh her arm, uses unholj' means for holy ends, spreads her dominion by sword or money, fascinates men is "He who will be, is, and was." It imp Ues God experienced as a present help; so that "Hallelujah," says Kimchi in Bengel, Is found flrst In the Psalms on the destruction of the ungodly. " Kallelu-Jali" occurs four times in this passage. Cf. Psalm 119. 4-9, which is plainly parallel, and Indeed identical in many of the phrases, as well as the general idea. Israel, especially, will join In the Hallelujah, when "her warfare is accomplished" and her foe destroyed, salvation Greek, " The salvation . , by sensual ritualism, becomes ' mistress of ceremonies' to the dignitarleii of the world, flatters prince or people, and like Israel, seeks the help of one world-power against the danger threatening from another." [Auberlen.] Judgment, therefore, begins ivith the harlot, as in privileges the house of God. 21. a.— Greek, "one." millstone—Cf. tlie Judgment on tlie Egyptian liosts at the Red Sea, E;codus the glory . . . the power." and honour—So Coptic. But A, B, C, and Syriac omit, unto the Lord our God—So Andreas. But .\, B, C, and Coptic read, "(Is) of our God," i. e., belongs to Him. 2. witich did corrupt tlie earth— Greek, "used to corrupt" continually. "Instead of opposing and lessening, she promoteil the sinful life and decay of the world by her own earthllness, allowing the salt to lose Its savour." [Auberlen.] awngexl— Greek, "exacted In retribution." A particularapplicallon of the principle (Genesis 9. 5). blootl of liis servants—literally shed by the Old Testament adulterous Church, and by the New Testament apostate Church; also virtually, though not literally, by all who, though called C'hristi.ans, hate their brotlier, or love not the brethren of Christ, but slirink from the reproach of the cross, and show unklndness towjxrds those wlio bear It. .3. ngnin— Greek, "a second time." rose up— ffr(>e/c, "goeth up." for ever and ever— Greek, " to the ages of the ages." 4 . bc Hsts—rather, "living creatures." sat Greek, "sitteth." 5. out of— Greek, "out from the throne" In A, B, C. Praise our God—Cf. the solemn act of praise performed by the Levites I Chronicles 16. 36; 2!. 5, especially when the house of God was filled wllh the Divine glory (2 Chronicles 5,
15. 5, 10; Neheinlah 9. U, and the foretold doom of Balylon, the world-power, Jeremi.ah 51. 63, 64. with violence —Greek, "with impetus." This verse shows that this prophecy is regarded as still to be fulfilled. 23. pipers flute-players. "Musicians," painters and sculptors, have desecrated their art to lend fascination to the sensuous worship of corrupt Christendom, craftsman — artisan. 83. What a blessed contrast Is ch. 22. 5, respecting the city of God : " They need no candle (just as Babylon shall no more have the light of a candle, l)Ut for a widely difl'erent reason), for the Lord God giveth them lifjlit." For "candle," imn-vJa/e as Greek, "lamp." ltrl<l«-groom . . . bride, . . no more ... In thee-Contrast tlie heavenly city, with its Bridegroom, Bride, and blessed marriage-si'pper (ch. 19. 7, 9; 21. 2, 9; Isaiah 62. 4, 5). thy mercitnnts were —So most of the best authorities read. But A omits the Greek article before "merchants," and then traii.ilntes, "The great men of, &c., were tliy merchants." sorceries Greek, "sorcery." 24. Applied by Christ (.Matthew 23. 3.5) to apostate Jerusalem, which proves that not merely the 13). botii—Omitted In A, B, C, Vulgate, Coptic, and Syriac Translate as Greek, "the small and the great." 0. many waters—Contrast the " many watei s" on whidi the whore ifteral city Rome, and the Church of Rome (though the chief representative of theapostiisy), but t he wnoj.Kof the faithless Church of both the Old and New Testament Is meant by Bal)ylon the harlot; just as tlie whole Church (Old and New Testament) Is meant by "the woman" (ch. sittetli (ch. 17. 1). Tills verse is the hearty response to the stirring call "Alleluia! Praise our God," &c.. {v. 4, 5T. the Lord God omiiipoteiit Orce/c, "the Omnipotent." reighrth lit., reigned: hence reignelh once for all. His reign Is a fact already established. Babylon, the harlot, was one great hindrance to His reign being recognized.
12. 1). As to literal city, Akinghi:s in Bkngel says, P.-igan Rome was the general shambles for slaving the sheep of Jesus. Fbed. Seylek in Be.ngel calculates that I'apal
The Marriage of the Lamb. EEVELATION XIX. The Anyel not to be Worshipped
Her oveitlirow now clears the way foi His advent to reign; therefore, not merely Rome, but the wliole of Christendom in so far as it is carnal and compromised Christ for the world, is comprehended in the term "har-
1. 9. marriage-supper— Cr'i-eci-, " the supper of the mar • riage." Typified by the Lord's Supper, tnie Greek, "genuine;" veritable sayings which shall surely be fulfilled, viz., all the previous revelations. 10. at Greek, "before." John's intending to worship the angel here, as in ch. 22. 8, on having revealed to him the glory of the new Jerusalem, is the involuntary impulse of adoring Joy at so blessed a prospect. It forms a marked contrast to the sorrowful li Jonder with whicli he had looked on the Church in her apostasy as the harlot (ch. 17. 6). It exemplifies the corrupt tendencies of our fallen nature that even John, an apostle, should have all but fallen into "voluntary liumilitj and winshipping of angels," which Paul warns us against, ami of thy brethren—i. e., a fellow-servant of thy brethren, have tJ»e testimony of Jesus (Nole, ch. 12. 17.) the testimony of— i. e., respecting Jesus. Is tlie spirit of proplieey—is tlie result of the same spirit of prophecy in you as in myself. We angels, and you apostles, all alike have the testimony of (bear testimony concerning) Jesus by the operation of one and the same Spirit, who enables me to show you these revelations, and enables you to record them : wherefore we are fellow-servants, not I your lord to be worshipped by you. Cf. ch. 22. 9, "I am fellow-servant of thee and of tliy brethren the prophets;" whence the "fok the testimony," &c., here, may be explained as giving the reason for liis adding "and (fellow-servant) of thy brethren that have the testimony of Jesus." I mean, of the prophets; "for it lot." Tlie beast hardly arises when he at once "goetli Into perdition:" so tliat Clirist is prophetically considered as already reigning, so soon does His advent lollow the judgment on the harlot. 7. glad . . . rejoice— GrecA:, * rejoice . . . exult." give—So B and Andkeas. But A reads, "we will give." sory— Greek, "/7ie glory." tl»e marriage of tlie l<a:>ib is come—^The /nil and final consummation is at ch. 21. 2-U, &c. Previously there must be the overthrow of the beast, &c., at the Lord's coining, the binding of Satan, Hie millennial reign, the loosing of Satan, and his last overthrow, and the general judgment. The elect-Church, the heavenly Bride, soon alter tlie destruction of the harlot, is transfigured at the Lord's coining, and joins with Him in His triumph over tiie beast. Qn the emblem of tlie lieavenly Bridegi'oorn and Bride, cf. Matthew 22. 2; 25. 6, 10; 2 Corintliians U. 2. Perfect union with Him personally, and participation in His holiness, joy, glory, and kingdom, are included in this symbol of "marriage;" cf. Song of Solomon everywhere. Besides tlie heavenly Bride, the transfigured, translated, and risen Cliurcli, reigning over (lie eai lli with Clirist, there is also the earthly bride, Israel, in llie flesli, never j'et divorced, though for a time separated, from her Divine husband, who shall then be reunited to the Lord, and be the mother Church of the millennial is of Jesuji tliat thy bretliren, the prophets, testify by the Spirit iu tliem." A clear condemnation of Romish invocation of saints, as if they were our superiors to bo adored. 11. behold a white horse; and he that sat upon him—Identical with ch. 6. 2. Here as there ho conies forth "conquering and to conquer." Compare the eartli. Christianized through her. Note, we ouglit, as Bcriplure does, restrict the language drawn irom marriage-love to the Bride, tlie Church as a tuhole, not use it as individuals in our relation to Christ, which Home does iu the case of lier nuns. Individually, believers are elfect Ually-ca Hcd yuests; collectively, they constitute tlic bride. The harlot divides her att'ections among many lovers: the bride gives hers exclusively to Christ. 8. grnnietl Tliough in one sense she " made herself ready," having by the Spirit's work in her put on "the wedding garment," yet in the fullest .sense it is not she, but her Lord, who makes her ready by ^'granting to her that she be arrayed in fine linen." It is He who, by giving Himself for her, presents her to Himself a gloriuus Church, not having spot, tint holy and without blemish. It is He iiltio who sa)ictijies Uer, naturally vile and williout beauty, with tlie waslting of water by the word, and puts Jlis own comeliness on her, which thus becomes hers, clcnii and wliite—So ANnitiiAS. But A, B transpose. 7'raiislate, "Briglit and pure;" at once brilliantly *7J/en(//d and spotless as is the bi iile hera,v4-colt on which He rode into Jerusalem. Tiie horse was used for war: and here He is going forth to w!*.' with the beast. The (m is for peace. His riding on it into Jerusalem is an earnest of His reign in Jerusalem over tho earth, as tlio Prince of peace, after all liostlle powers lia've been overthrown. When the security of the worldpower, and the distress of tlie people of God, liave reached tlie liigliesl point, tiie Lord Jesus shall appear visibly from heaven to put an end to the wiiole course o'f tho world, and establisli His kingdom of glory. He comes to judge Willi vengeance the world-power, and to bring to the Cliurch redemption, traus Hguratioii, and power over tlie world. Uistinguisli between this coming (Matthew 24.
27, 29, 37, 39; Greek parousia) and the end, or final judgment (Matthew 25. 31 ; 1 Corinthimis 15.23). Powerful natural lihenomeiia shall accomi)aiiy His advent. [Auukklen.] eelf. rl{^l«tcousness Greek, " rigliteousnesses :" distributively used. A'ach saint must have this righteousness: not merely be justified, as If the righteousness belonged to the Chur(4i in the aggregate ; the saints together have righteousnesses; viz.. He is accounted as "the Lord our righteousness" to each .saint on his believing, their robins being made white in the blood of the Lamb. The righteousness of the .saint is not, as AiFouu erroneously stales, inherent, l)Ut la imputed : if it were otherwise, Clirist wouUl be merely enabling the sinner to Justify himself, llonians 5. IS is decisive on this. Cf. Article XI., Church of Kngland. The justification already given to the saints in I'i. Identilying Him wilh the Son of man similarly described, ch. 1. 14, many crowns Greek, "diadems:" not merely (Greek stephanoi) garlands of victory, but royal crowns, as KfNG or kings. Christ's diadem comprises all the diadems of tho earth and of heavenly powers loo. Contrast the Pajial tiara composed of tlireo diadems. Cf. also the little horn (Antichrist) tliat overcomes the three horns or kingdoms, Daniel 7. 8, 24 (Qucere, the I'apacyi or some tliree kingdoms that succeed tho Papacy, which Itself, as a temporal kingdom, was mado up at first of three kingdoms, the i'.\archate of Ravenna, till? kingdom of llie IjOiniiards, and the state of Home, obtained by \'o\m Zachary and Stephen II. from I'epiii, Ihe usurper of the French dominion). Also, the seven crowns (diadems) on the seven /leads of the dragon title and unseen possession, is now OIVKN them in ninnifestation: they Olieiily walk with Christ in white. To this, rather than to their primary Justification on earth, tlie reference Ib here. Their justitlcation before the apostate world, which had persecuted them, contrasts with the Judgment and condemnation of the harlot. "Now that the harlot has fallen, the woman triumphs." (AuiiiouLEN.J Contrast with tlie pure fine linen (Indlcallng the simplicity and purity) of the bride, t lie tawdi y ornamen- (<;h. 12. 3), and ten diadems on the ten heads of the beast These usurpers claim Mie diadi'ins which belong to Christ alone, he had a name writtenH and iSyriac insert, " Ho had names written, and a name written," &<•., meaning
the names o( the dominion which each diadem Indicated were written on them severally. But A, Vulgait, On to UN, and Cyi-ui an omits the wonls, as English Versiort, name . . . tliat no man knew but . . . himself— (,l udges tsitlon of the harlot. Babylon, the apostate Chin ch, Is tlio antithesis to new .lerusalem, the Iranstlgured Cluirch of God. The woman (c.li. VI.), the harlot {cli. 17.), the bride
13. IS; 1 Coriiilliiaiis 2.9,11; 1 John 3. '2.) The same is said of the "new name (ch. 19.), are the tlirci leading aspects of thi> Church. U. He—Cod by His saith unlu me. call«-d— ellccl ual ly, not merely externally. The " unto," or " Into," seems tj) express this: not merely Invlteil to (Greek epi), but (tailed INTO, so as to bo partakers of (Greek els), cf. 1 Corinthians " of iielievers. In this, as in ull other respects, the disciple Is made lllio his Ijord. The Loj'd's own "new name" Is to ho theirs, and to be "In their foreheads;" whence we uuiy inler lliat His as yel
69(i
Be who Rode upon the While Horse. EEVELATIOX XIX. JAe Fuwk Called to the Great Slaughter. ten " who " give their power unto the beast." free and bond—specilied In eh. 13. IG, as "receiving the mark of the beast." The repetition of flesh (in the Greek It Is plural : masses offlesh) five times in this verse, marks the gross c«»viaii<.(/ of the followers of the beast. Again, the giving of their flesli to the fowls to eat, is a righteous retribution for their not suffering the dead bodies of Christ's witnesses to be put in graves. I'J. gathered together—at Armageddon, under the sixth vial. ¥or " their armies" in B and Andreas, there is found " His armies" in A. war—So Andreas. But A, B, read, "the war," v/z., that foretold, cli. IG. U ; 17. i. 20. and with him, &c.—A reads, "and those with him." Breads, "and he wlio was with him, the false prophet." miraclesG'cefA, " ilie miracles" unknown name also is written on His forehead; as the liigli priest had "Holiness to the Lord" inscribed oh Ihe mitre on his brow. John saw it as "written," but Knew not its meaning. It is, tlierel'ore, a name which in all its glorious signihcancy can be only understood when the union of His saints with Him, and His and their joint triumpli and rein, shall be perfectly maniiesled at Uie final cousumiuatiou. 13. vesture diypftl in blood -Isaiah ().'J. 2 is alluded to here, and in y. 10, end. There the blood is not His own, but that of His foes. So here the blood on His "vesture," reminding us of tlis otvii blood shed for even the ungodly who trample on it.
Is a premonition of the shedding of Ihuir blood in righteous retribution. He sheds the blood, not of the godly, as tl.e harlot and beast did, but of the blood-stained ungodly, Including them both. TUe Word of God—who made the world, is He also who under the same character and attributes shall make it anew. His title, Hoii of God, is appli- (lit., "signs ") recorded already (ch. 13. H) as wrought by the second beast before (lit., in sight of) the first beast. Hence it follows the second beast is identical with t!ie false prophet. Many expositors represent the first beast to be the secular, the second beast to be the ecclesiastical power of Rome; and account for the change of title for the latter from the "other beast" to the "false prophet," is because by the judgment on the harlot, the ecclesiastical power will then retain nothing of its former character .save the power to deceive. I think it not uhlikely that the false prophet will be the successor of the spiritual pretensions of tlie Papacy; whilst the beast in its last form as the fully-revealed Antichrist will be the secular representativean<l embodimentof the fourth world-kingdom, Rome, in its last form of intensified opposition to God. Cf. with this prophecy, E/.ekiel 38. 39; Daniel 2. 34, 35, 44; U. 44, 45; cable, in a lower sense, also to His people ; but " the Word Of God" indicates His incommunicable Oodliead, joined to His manhood, which He shall then manifest in glory. "The Hi ide does n<jt fear the Bridegroom; her love casteth out fear. She welcomes Him; she cannot be happy but at His side The Lamb [v. 9, the aspect of Christ to His people at His coiningj is the symbol of Christ in His gentleness. Who would be afraid of a lamb? Even a little chihl, Instead of being scaied, desires to caress it. There
Is nothing to make us afraid of God but sin, and Jesus is the Lamb of God that taketh away the uii of the world. What a learful contrast is the aspect whicli He will wear towards His enemits! Not as the Bridegroom and the Lamb, but as the [avenging] judge and warrior stained in the blood of His enemies." 14, tlieariuies ... in licaveii —Cf. "the horse-bridles," ch. H. 20. The glorified saints whom God " will bring with " Christ at His advent; cl. ch.
12. 1 ; Joel 3. 9-17 ; Zechariah 12. ; 13. ; 14. Daniel (7. 8) makes no mention of the second beast, or false prophet, but mentions that " the little horn " has " the eyes of a man," i.e., cunning and intellectual culture; thisisnota feature of the first beast in ch. 13., but Is expre.ssed by the Apocalyptic " false prophet," the embodiment of man's unsancl ified knowledge, and the subtlety of the old serpent. The first beast is a political power; the second is a spiritual power—tlie power of ideas. But both are bMsts, the worldly Antichristian wisdom serving t!ie worldly AntiChristian power. The dragon is both lion and serpent. As the first law in God's moral government is that "judgment should begin at the house of God," and be executed on the harlot, the faithless Church, by the world-power with which she had committed spiritual adultery, so itls a second law that the world-power, after having served as God's instrument of punishment, is itself punished. As the harlot is judged by the beast and the ten kings, so these are destroyed by the Lord Himself coming in person. So Zephaniah ch. 1. compared with ch. 2, And Jeremiah, after denouncing Jerusalem's judgment by Babylon, ends with denouncing Babylon's own dyom. Between the judgment on the harlot, and the Lord's destruction of the beast, &c., will intervene that season in which earthly* mindedness will reach its culmination, and Antichrlstianity triumph for its short three and a half days during which the two witnesses lie dead. Then shall the Church be ripe for her glorification, the Antichristian world for destruction. The world at the highest development of its material .and spiritual power, is but a decorated carcass round which the eagles gather. It is characteristic, that Antichristaud his kings, in their blindness, imagine that they can wage war against the King of heaven with earthly hosts; herein is shown the extreme folly of Babylonian confusion. The Lord's mere appearance, without anj' actual encounter, shows Antichrist his nothingness;
17. H, "they that are with Him, called, chosen, lai Llilul ;" asal.so"His mighty angels." wUile and clean— OretA;, "pure." A, B, Vulyate, Syriac, and Cvpkian omit " and," Which OlUGEX and Andkeas retain, as JEngtish Version.
IS. out of Ills mouHi . . . sword—;Ch. 1. 16; 2. 12, 16.) Here in its avenginij power, 2 Thessalonians 2. 8, "consume witli the Spirit of His mouth" (Isaiah 11. 4, to which there is allusion here); not in its convicting and converting efficacy (Epliesians G. 17; Hebrews i. 12, 13, where also the Judicial keenness of the sword-like word is included). The Father commits the judgment to the Son. lie gliall rule—The He is emphalical. He and none other, in contrast to the usurpers who have misruled on earth. "Kule," lit., "tend as a shepherd;" but here in a punitive sense. He who would have shepherded them with pastoral rod and with the golden sceptre of His love, shall dash them in pieces, as refractory rebels, with "a rod of iron." treadetli . . . wSne-press—(Isaiah iii. 3.) of the fierceness and wratU—So Andkeas reads. But A, B, Vulgate, Coptic, and Okigen read, " of the fierceness (or Imdiiig indignation) of the wrath," omitting "and." AlnUgUty— The fierceness of Christ's wrath against His foes will be executed with the resources of omnipotence. IG. " His name written on His vesture and on His thigli," was written partly on the vesture, partly on the tliigh itself, at the part where in an equestrian figure the robe drops from the thigh. The thigh symbolizes Christ's humanity as having come, after the flesh, from the loins of David, and now appearing as the glorified "Son of man." On the other hand. His incommunicable Divine name, "which no man knew," is on His head (i). 12). [MenoCHius.] King of kings; cf. ch. 17. If, in contrast wiili v. cf. the effect of Jesus' appearance even in His humiliation, John 18. 6. [Aubeklen.] had recelvefl—rather aa Greek, "received," once for all. them that worshipped
17j the beast being iu attempted usurpation a king of kings, the ten kingsdeliveriug their kingdom to him. 17. an Gi-eek, "one." lit the sun—so as to be conspicuous In sight of the whole world, to all tlie fowls—(Ezekiol lit., "them worshipping;" not an act once for all done, as the "received" implies, but those i?i the habit of "worshipping." These both were cast . . . Into a lake —
89. I7-2U.) and gather yourselves—A, B, Vulgate, tiyriac, Greek, "... the lake of fire," Gehenna. Satan is subsequently cast into it, at the close of the outbreak which succeeds the millennium (ch. 20. 10). Then Death and Hell, as well those not found at the general judgment "written in the book of life ;" this constitutes "the second death." alive—a living death; uot mere anuihllatioit.
Coptic, and Andreas read," be gathered," omitting "and." of the great God—A, B, Vulgate, ISyriac, Coptic, and ANDREAS read, "Tle great supper (i. e., banquet) of God."
18. Contrast with this "supper," v. 17, 18, the marriagetapper of the Lamb, v. 9. captainsCrVee/c, "captains of tiioasauds," i. e., chit captains. The "kings" are "the Satan Bound/or a Thousand Years, REVELATION XX. and Cast into the Bultomless PiL mission. A tradition in the house of Ellas, a. d. 200, states that the world is to endure 6000 years ; 2000 before the law, 2000 under the law, and 2000 under Messiah. Cf. Note and Margin, Hebrews 4. 9 ; ch. 14. 13. Papi as, Justin Martyr, Ireneus, and Cyprian, among the earliest Fathers, all held the doctrine of a millennial kingdom on earth ; not "Their worm dieth not, their fire Is not qiienclied." 21. the remnant Greek, "the rest," i.e., "the kings niiil their armies " (u. 19) classed together in one indiscriminate mass. A solemn conflrmalioii of the wai uing in Psalm 2. 10.
CHAPTER XX. till millennial views degenerated into gross cariialism was this doctrine abandoned, that he should deceiveSo A. But B reads, "that he deceive" (Greek plana, for planeesee). and—So CojMc and Andreas. But A, B, and Vulgate omit "and." 4, 5. they sat—tlie twelve apostles, and the saints in general, judgment was given unto them — (A'oe, Daniel 7. '22.) The office of judging was given to them. Though in one sense having to stand before the judgment-seat of Christ, yet in another sense they "do not come into judgment {Grcek),hnt have already passed from death unto life." souls—This term is made a plea for denying the literality of the first resurrection, as if the resurrection were tlie spiritual one of the souls of believers in tliis life; the life and reign being that of the soul raised in this life from the death of sin by vivifying faith. But "souls" expresses their disembodied state
Ver. 1-15. Satan Bound, and the Fihst-kisen Saints Reign with Christ, a Thousand Years; Satan Loosed Gathers the Nations, Gog and Magog, round THE Camp of the Saints, and is finally Consigned
I'O the Lake of Fire; The General Rksuruisction AND Last Judgment. 1. The destruclion of liis representatives, tlie beast and the false prophet, to wliom he had given his poruer, throne, a.n<\ aulhorily, is followed by the binding of Satan himself for a thousand years, tlie key of the bottomless pit—now transferred from Satan's hands, wlio had heretofore been permitted by God to use it in letting ioose plagues on the earth; he is now to be made to feel himself the torment wliich he had inflicted on men but h'is full torment is not until he is cast into "the lake of tire"' (v. 10). 2. the old—ancient serpent (ch.
12.9). thousand years—As seven mystically implies universality, so a, Ihoxtsand implies perfection, whether in good or evil. [Aquinas on ch. 11.] Thousand symbolizes that the world Is perfectly leavened and pervaded by the Divine; since thomand is ten, the number of the world, raised to the third power, three being the number of God. [Auberlen.] It may denote literally also a thousimd years. 3. shut hlin—A, B, Vulgate, Syriac, and Andreas omit "him." set a seal upon hUu Oreel:, " over l\\m," (cf. ch. 6. 9) .as John saw them at tlrst; "and tliey lived" implies their coming to life in the body again, so as to bo visible, as the phrase, v. 5, "this is the first resurrection," proves; for as surely as "the rest of the dead lived not (again) until," &e., refers to the 6o(Zi7^ general resurrection, so must the first resurrection refer to the body. This also accords with 1 Corinthians 15.23, "They that are Christ's at His coming." Cf. Psalm 49. 11-15. From ch. 6.
9, I infer that "souls" is here used in tlie strict sense of spirits disembodied when first seen by John ; though doubtless "souls"' is often used in general (or persons, and even for dead bodies, beheaded—ii/., "smitten witli an axe;" a Roman punishment, tliough crucifi.xion, casting to beasts, and burning, were the more common modes of execution. The guillotine in revolutionary France, still continued In imperial France, is a revival of the mode of capital punishment of Pagan imperial Rome. Paul was beheaded, and no doubt sliall share the first resurrection, in accordance with his prayer that he "might attain unto the resurrection from out of the rest of tlie dead" {Greek exanasi. e., sealed up the door of tlie abyss over his head. A surer seal to keep him from getting out than his seal over Jesus in tlie tomb of Joseph, whicli was burst on the resurrection morn. Satan's binding at this juncture is not arl)itrary, but is the necessary consequence of the events (ch. 1!». 20) ; just as Satan's being cast out of heaven, where he had previously been the accuser of the brethren, was the legil mate judgment which passed on him through the death, resurrection, and ascension of Christ (ch. 12. 7-lU) Satan imagined th.at he had overcome Christ on Golgotha, and that his power was secure for ever, but the Lord in death overcame him, and by His ascension as our righteous Advocate cast out Satan the accuser from heaven. Time was given him on earth to make tlie beast and harlot powerful, and then to concentrate all his power in Antichrist. The Anliclnistian kingdom, his last effort, being utterly destroyed by Christ's mere appearing, his power on earth is at an end. He had thought to destroy God's people on earth tiy Antichrlstian persecutions (Just as lie had thought previously to destroy Christ); but the Cliurch is not di'Slroyed from the earth, but is raised to rule over it, and Satan himself tasis). The above facts may account for the specificatioa of this particular kind of punishment, for . . . for— Greek, " for the sake of ;" " on account of;"' " because of." and whieh Greek, "and the which:" And prominent among tliis class (the beheaded), such as did not worship the beast, &e. So ch. 1. 7, (Trcek, "and the which," or " and such as," particularizes prominently among tlie general class those that follow in the description. [Tukoelles.] Tlie extent of tiio first resurrection is not spoken of here. In 1 Corinthians 15. 23, 51 ; 1 Tbessalonlans 1. 14 wo find tliat all "in Clirist" shall share in it. John himself was not " belieaded," yet who doubts but that he sliall .share in the Is shut up for a tliousand ye.ars in the "abyss" {({reel: for " bottomless pit"), the preparatory prison to the "lake of first resurrection ? The martyrs are put first, beiniise most like Jesus in their sufferings and dealli, therefore nearest Him in tlieir life and reign; for Christ iudlieclly attlrms there are relative degrees and places of honour in His kingdom, tlie liighest being for those who drink ills cup of fire," his fliial doom. As before be ceased by t'lirlst's ascension to be an accuser In heaven, so daring the mlliennium ho ceases to be the seducer and tlie persecutor on earth. As long as the devil rules in the darkness of the world, we live in an atmosphere Impregnated with deadly elements. A mighty purification of tlie air will be effected by Christ's coming. Tliough sin will not be absolutely aliollslu d— for men will still be in tlie tl.'sh [Isaiah suli'ering. Ne.\t sliall be those wtio have not bowed to the world-power, but have looked to the tilings unseen and eternal, neither— " not yet." reljfned wKli flirlst—over the earth, foreheads . . . liands— (/recA-, " fori'lu ad , , . liand." 5. But— H, Coptic, and Anukea.s read, "and." A and Vulgate omit it. again-A, 1!, Vulgate, Coptic, and Andricas omit it. Lived is used (ov lived again, inch.
65. 20]—sin will no longer be a universal power, for Iho flesh Is not any longer seduced liy Satan. He will not Ijo, as now, "the god and prince of the world"— nor will tlie world "lie in the wicked 'one"—tlie llesli will become ever more Isolated and bo overcome. Christ will reign wll h 1 1 Is transllguii il saints over men In the llesli. [AtniKRt.KN.]
2. K. .Joliii saw tliem not only wlien resloreil to life, but when In the act of reviving. [Uknoel.] tlrst reaiurrcvtlon—"the resurrection of the Just," Kiirth Is not yet transligurcd, and I'annot therefore be the meet locality
Tills will be the manlfestalU>n of "the world to eonif," which has been already set up Invisibly In tlie saints, amidst "this world" (2 Corlntlilans 4.4; Hebrews 2.5; 5. for the transfigured Church ; but from heaven the transllgured saints witli Christ rule the earth, tliere being a inncli freer communion of the heavenly and earthly {•liurchcs (a. type of wlilch state may lie seen in the lorty daysof th(! risen .Saviour during which He appeared to His disciples), and they know no higher Joy than to lead their brithren on earth to the same salvation anil glory us Uiey share tliefiiselves. The millennial reign on eurtb
5). Tlie Jewish Uabbls tliouglit, as the world was crrealed In six days and on the seventh Goil rested, so there would be six millenary p(;riods, followed by a salibatleal millennium. Out of seven years every seventh Is the year of lemlsslon, so out of the seven thousand years of the world the seventh millenary shall lie the ml Heiiaiy of reb'JH
Thoee in the First Ilesurrection Blessed. REVELATION XX. Satan Loosed out of Ins Prison, the moral law, and exercises the prophetic office by the word working inwardly. But when the royal and the priestly office shall be revived, then—the principles of the Epistle to the Hebrews remaining the same—also the ceremonial and civil law of Moses will develop its spiritual depths In the Divine worship (cf. Mattliew 5. J7-19). At present is the time of preaching; but then the time of the Liturgy of converted souls forming "the great congregation" ^hall come. Then shall our present defective governments give place to perfect governments in both Church and State. Whereas under the Old Testament the Jews exclusively, and in the New Testament the Genaoes not rest on an isolated passage of the Apocalypse, but all Olil Testament prophecy goes on the same view (cf. Isaiah i. 3; 11. 9; 35. 8). Jesus, whilst opposing the carnal views of the kingdom of God prevalent among the Jews in His day, does not contiadict, but confirms, the Old Testament view of a coming earthly, Jewish kingdom of glory: beginning from within, and spreading itself now spiritually, the kingdom of God shall manifest itself outwardly at Christ's coming again. The Papacy is a false anticipation of the kingdom duiing the Church-historical period. "When Christianity became a worldly power under Constantino, the hope of the future was weakened by the joy over present success." [Benqei,.] Becoming a harlot, the Church ceased to be a bride going to meet lier Bridegroom ; thus millennial hopes disappeared. The rights which Rome as a harlot usurped, shall be exercised In holiness by the Bride. They are "kings'' because they are " priests" (v. 6; ch. 1.6; 5.10); their priesthood unto God and Christ (ch. 7. 15) is the ground of their kingship in relation toman. Men will be willing subjects of the transfigured priest-kings, in tlie day of the Lord's power. Their power is that of attraction, winning the heart, and not counteracted by devil or beast. Church and State shall then be coextensive. Man created " to have dominion over earth" is to rejoice over his world witli unmixed, holy joy. St. John tells us that, instead of the devil, the transfigured Church of Christ ; Daniel, that instead of the heathen beast, the holy Israel, shall rule the world. [AuBERLEX.] 6. Blessed—(Cf. ch. 11. 13; 19. 9.) on sucli the second death hath no power—even as it has none on Christ now that He is risen, priests of God—Apostate Christendom l)eing destroyed, and the believing Church translated at Christ's coming, there will remain Israel and the heathen world, constituting the majority of men then alive, which, from not having come into close contact with the Gospel, have not incurred the guilt of rejecting it. These will be the sulijects of a general conversion (ch. 11. 15). "The veil" shall be taken off Israel llrst, then from otr "all people." The glorious events attending Christ's appearing, the destruction of Antichrist, the transfiguration of the Church, and the binding of Satan, will prepare the nations for embracing the Gospel. As individual regeneration goes on now, so there shall be a "regeneration" of nations then. Israel, as a nation, shall be " born at once—in one day." As the Church began at Christ's ascension, so the kingdom shall begin at his second advent.. This is the humiliation of the modern civilized nations, that nations which they despise most, Jews and uncivilized barbarians, the negro di;scendants of Ham who from the curse of Noah have been so backward, Kush and .Slieba, shall supplant and surpass them as centres of the world's history (cf. Deuteronomy 32. 21; Romans 10. tiles exclusively, enjoy the revelation of salvation (in both cases humanity being divided and separated), in the millennium both Jews and Gentiles are united, and the whole organism of mankind under the first-born brother, Israel, walks in the light of God, and the full life of humanity is at last realized. Scripture does not view the human race as an aggregate of individuals and nationalities, but as an organic whole, laid down once for all in the first pages of revelation. [Genesis 9. 2.5-27; 10. 1,5,18,25, 32; Deuteronomy 32. 8 recognizes the fact that from the first the division of the nations was made with a relation to Israel.] Hence.arises tlie importance of the Old Testa-' ment to tlie Chui'ch now as ever. Three grand groups of nations, Hamites, Japhetites, and Shemites, correspond respectively to the three fundamental elements in man body, soul, and spirit. The flower of Sheni, the representative of «pin7«a2 life, is Israel, even as the llower of Israel is He in whom all mankind Is summed up, the second Adam (Genesis 12. 1-3). Thus Israel is the mediator of Divine revelations for all times. Even nature and the animal world will share in the millennial blessedness. As sin loses its power, decay and death will decrease. [AUBEKLEN.] Earthly and heavenly glories shall be united in the twofold election. Elect Israel in the flesh shall stand at the head of the earthly, the elect spiritual Church, the Bride, in the heavenly. These twofold elections are not merely for the good of the elect themselves, but for the good of those to whom they minister. The heavenly Church is elected not merely to salvation, but to rule in love, and minister blessings over the whole earth, as king-priests. The glory of the transfigured saints shall be felt by men in the flesh with the same consciousness of blessing as on the Mount of Transfiguration the three disciples experienced in witnessing the glory of Jesus, and of Moses and Ellas, when Peter exclaimed, "It is good for us to be here;" in 2 Peter 1.
16-18, the Transfiguration is regarded as the earnest of Christ's coming in glory. The privilege of "our high calling ill Christ" is limited to the present time of Satan's reign ; when he is bound, there will oe no scope for suffering for, and so afterwards reigning with. Him (ch. 3. 21
19; 11. 20, &c.). The Jews are our teachers even in New Testament times. Since their rejection revelation has been silent. The whole Bible, even the New Testament, cf. Note, 1 Corinthians 6. 2). Moreover, none can be saved in the present age and in the pale of the Christian Church who does not also reign with Christ hereafter, the necessary preliminary to which is suffering with Christ now. If we is written by Jews. If revelation is to recommence in the millennial kingdom, converted Israel must stand at the bead of humanity. In a religious point of view, Jews and Gentiles stand on an equal footing as both alike needing mercy; but as regards God's instrumentalities for bringing about His kingdom on earth, Israel Is His chosen people for executing His plans. Tlie Israelite priest-kings on earth are what the transfigured priest-kings are In heaven. There shall be a blessed chain of giving and receiving God,Clirist, the transfigured Bride the Church, Israel, the world of nations. A new time of revelation will begin by the outpouring of the fulness of the Spirit. Ezekiel fail to lay hold of the crown, we lose all, "the gifl of gr<u:e as well as the reward 0/ service." [De Bukgh.] 7. e.\plred —Greek, "finished." 8. Gog and Magog—(AVra, Ezekiel 38. and 39.) Magog is a general name lor northern nations of Japheth's posterity, whose ideal lieail is Gog; (Genesis 10. 2). A has but one Greek article to " Gog and Magog," whereby the two, viz., the prince and (he i)eople, are marked as having the closest connection. B reads the second article before Magog wrongly. Hii.i.Eii (Onomaiticon) explal ns both words as signi fy i ng lo/ly, elevated. For " quarters " the Greek is " corners." to \>sittlv— Greek, " to (chs. 40.-48.), himself son of a priest, sets forth the priestly character of Israel; Daniel the statesman, its kingly chathe war," in A, B. But Andkeas omits " the." 9. on the brendth of tike earth—so as completely to overspread It. Perhaps we ought to translate, " .. . . of the ['">ly] tand." the camp of the saints . . . and the beloved eity—the camp of the salntM encircling the beloved citi/, Jerusalem racter; Jeremiah (33. 17-21), both its priestly and kingly character. In the Old Testament the whole Jewish national life was religious only in an external legal manner. The New Testament Church insists on inward renewal, but leaves Its outward manifestations free. But In the millennial kingdom, all spheres of life shall be truly Christianized from within outwardly. The Mosaic ceremonial law corresponds to Israel's priestly ofllce ; the (Eccleslastlcus 24. 11). Contrast " hateful " In Babylon (ch.
18. 2; Deuteronomy 32. 15, LXX.). Ezckiel's prophecy of Gog and Magog (3S. and 39.) refers to the attack made by Antichrist on Israel 6e/ore the millennium: but this attack Is made a/ter the millennium, so that " Gog and Mii>>
Clv'l law to its kingly office: the Gentile Church adopts
The Devil Cast into the Lake of Fire. EEVELATION XXI. T7i€ Last and General Resurrection. of both the saved and the lost, in the presence of an assembled universe. Cf. " We must all appear," <tc., Romans 14. 10; 2 Corinthians 5. 10. The saints having been gog" are mystical names representing the final adversaries led by Satan in person. Ezekiel's Gog and Jingo? come from the north, but those here come " from the. four corners of the earth." Gog is by some connected with a Hebrew root, "covered." from God—So B, Vulgate, Siiriae, Coptic, and Andreas. But A omits the words. Even during tlie niillenninm there is a separation between heaven and earth, transfigured humanitj' and humanity in the flesh. Hence it is possible that an apostasy sliould take place at its close. In the judgment on this apostasy the world of nature is destroyed and renewed, as the world of liistory was before the millennial kingdom; it first pronounced just themselves by Christ out of "tha book of life," shall sit as assessors of the Judge. Cf. Matthew 25. 31, 32, 40, "these my brethren." God's omniscience will not allow the most insignificant to escape unobserved, and His omnipotence will cause the mightiest to obey the summons. The living are not specially mentioned : as these all shall probably first (before the destruction of the ungodly, v. 9) be transfigured, and caught up with the saints long previously transfigured; and though present for the confirmation of their justification by the Judge, shall not then first have their eternal state assigned to them, but shall sit as assessors with the Judge, the books . . . opened—(Daniel 7. 10.) The. books of God's remembrance, alike of the evil and the good (Psalm 56.8; 139.4; Malachi 3. 16): Conscience (Romans is onljthen that the new heaven and new earth are realized in final perfection. The millennial new heaven and earth are but a foretaste of this everlasting state when the upper and lower congregations shall be no longer separate, though connected as in the millennium, and when new Jerusalem sliall descend from God out of heaven. The inherited sinfulness of our nature sliall be the only influence during the millennium to prevent the power of the transfigured Church saving all souls. When this time of grace shall end, no other shall succeed. For what can move him in whom the visible glory of the fchurch, whilst the influence of evil is restr.ained, evokes no longing for communion with the Cliurch's King? As the history of the world of nations ended with tlie manifestation of tlie Church in visible glory, so tliatof mankind in general shall end with the great separation of the just from the wicked (f. 12). [Auberi-ex.] 10. that (Received— GcecA', " that deceiveth," &c. lake of fire—his dual doom: as "the bottomless pit" (i'. l)was his temporary prison. wUere 9,n Coptic. But A, B, VuUjntc.iywA Syriac read, "where also.'' tlie beast ninl tUc false prophet are—(C'll. 19. 20.) for ever and ever— Greek, " lo the ages of the ages." day and night—figurative for without intermission (ch. 22. 5), such as now is caused l>y night interposing between day and day. The same phrase
2. 15, 16), the wordof Christ(John 12. 48), the Law (Galatians
3. 10), God's eternal counsel (Psalm 139. 16). book of life (Ch. 3. 5; 13.8; 21.27; Exodus 32.32, 33; Psalm 69.28; Daniel 1'2. 1; Philippians 4.3.) Besides the general book recording the works of all, there is a special book for believers in which their names are written, not for theii works, but for the work of Christ for, and in them. Therefore it is called "the Lamb's book of 1 fe." Electing grace Jias singled them out from the general mass, according to their works—We are justified by faith, but judged according to (not by) our works. For the general judgment is primarily designed for the final vindication of God's rigliteoiisncs.i before the whole world, which in this chequered dispensation of good aud evil, though really ruling the world, has been for the time less manifest. I^'aith is appreciable by God and the believer alone (ch. 2. 17). But works are appreciable by all. These, then, are made the evidential test to decide men's eternal state, thus showing that God'sadniinistration ofjudgment is altogether ri.gliteous. 1,3. death and hell— Gcppfr, Hades. The essential identity of the dying and risen body is hereby shown ; for the sea and grave give up their dead. The bod.y that sinned or served God shall, in righteous retribution, be the body also that shall suffer or be rewarded. The "sea "'may have a symliolical [Cluver from Augustine], besides the literal, meaning, as in ch. 8. 8; 12.12; 13.1; 18.17.19: so "death" and "hell" are personifications (cf. ch. 21. 1). But the literal sense iwed hardly be departed from: all the dirterent regions wherein the bodies and souls of men had been, gave them up. 14. Death and Hades, as personified representatives of the enemies of Christ aud His Church, are said to be cast Into the lake of fire lo express the truth that Christ and His p(>ople shall never more die, or be in the state of disembodied spirits. This is used of the externa! state of the blessed (ch. -1. K). As tlie bliss of tliese is eternal, so the woe of Satan and the lost must be. As the beast and the false prophet led the former conspiracy against Christ and His people, so Satan
In person lieads the last conspiracy. Satan shall lie permitted to enter tiiis I'aradise regained, toshow the perfect Becurity of believers, unlike the first Adam whom Satan succeeded in robliing of Paradise ; and sliall, like Tliaraoli at the Bed Sea, receive in this lastattempt his final doom. 11. great— in contrast to the "thrones," t\ 4. whUe—the emblem of purity and Justice. Him that sat on II—The Father. [Al.roun.] Rather, the Son, to whom "the Father hatli committed all judgment." God in Christ, i. e., the P'alher repr(»eiited by the Son, Is He before whose Judgment-seat we must all stand. The .Son's mediatorial reign is with a view to prepare the Icingdom for the Father's acceptance, which having done He shall give it up to the P'athcr, "that God may be all in all," coming Into direct communion with His creatures, without intervention of a Mediator, for the first time since the fall. Heretofore Christ's Projilietical mediation had been prominent In His earthly ministry, His Priestly mediation Is prominent now in heaven between His first and second advents, and His Kingly shall be so during tlu' millennium and at the general judgment, earth and heaven fled away—The final conflagration, tlieicrore, precedes the general judgment. This Is followed by the new neaven and earth (cli. 21). 1!J. the dead—"the rest of the dead" wlioilid not share the first resurrection, and those who died (hiring the milh Minium. small aii<l ^reat— ia the second death—(i'i2.), " the lake of fire " Is addi d In A, B, and .VNnitEAS. English ^'ersion. which omits the clause, rests on inferior MSS. In hell the ancient form of death, which was one of the enemies destroyed by Christ, shall not continue, but a death of a far dlll'erent kind reigns there, "everlasting destruction from the presence of the Lord:" an abiding testimony of the victory of Christ. 1.5. The blissful lot of the righteous Is not here specially mentioned, as their bliss had commenced he/ore the final judgment. Cf., however, Matthew 25. 34, 41, 46.
CHAPTER XXI.
Ver. l-'27. The New Hkavkn and Kaktii : New JkudSAI.EM our OK Heaven. The remaining two chapters ^escribe the eternal and consummated kingilum of God and the saints on the new earth. As th(> world of nations has " l/ie small and the great." A, Vulgate, S'l/riar, and .\nDUE AS have " the great and the small." The wicked wlio had died from the time of A<lam to Christ's second advent, and all the righteous and wicked who had died during and after the millennium, shall then have tlieir eternal portion assigned to them. The godly who weio transtlgiired and reigned with Christ, (hiring II, sljall also
Is lo be pervaded by Pivlne lnflu(-nce In the nii Uennium, so t he world of nature shall he, not annihi lated, but t ransfigund universally In the eternal state which lo Uows It. The earth was cursed for man's sake; but Is redeemed by tlicse(^on(l Adam. . A^())(i Is the Church ; in t lie mi llennlum shall be the kingdom; and after that shall be the new world wherein God shall bo all In all. The "day of Ihe Lord" and the conflagration of the earth are In 2 Peter 8. sjioken of us If connected together, from which mauy tje present, not Indeed to have their portion asslgiuMl as If tor the fiist time (for that shall have been fi,\ed long
Ijefore, John Jj. 2t), but to have It cmijumed for ever, and that Ood'H righteousness ina.v be vindicated In the case 600
A Ktu Heaven anaa Kew Earlh.
KEVELATIOIs XXI.
God's Promise to Ihe FailhfuL argue against a millennial interval between His coming and tlie general eontlagration of the old earlh, preparatory to the new; but "day" is used often of a whole period comprising events intimately connected together, as are the Lord's second advent, the millennium, and the general conflagration and judgment. Cf. Genesis 2. -1 as to the wide use of " day." Man's sottHs redeemed liy regeneration through the Holy Spirit now; man's body sliall be redeemed at. the resurrection; man's dwel Uiig-place, His inheritance, the earth, shall be redeemed perlec'.ly at the creation of tlie new heaven and earth, whicli sliall exceed in glory tlie first Pai-adise, as mucli as the second Adam exceeds in glory the first Adam before the fall, and as man regenerated in body and .soul shall exceed man as he was at creation. 1. the first — i. e., the former, passed away Greek \n A, B is "were departed" (Greek, apeelihon, not as in English Version, pareel Uie). was— Greek, "is," whicli graphically sets the thing before our eyes as present, no more sea—The sea is the type of perpetual unrest. Hence our Lord rebukes it as an unruly hostile troubler of His people. It symbolized tlie political tumults out of which "the beast" arose, cli. 13. 1. As the physical corresponds to the spiritual and moral work!, so the absence of «t'a, after the metanrorphosis of the earth
14, betwaen "the patterns" and "the heavenly things themselves," between " the figures" and " the true." The earnest of the true and heavenly tabernacle was alforded in the Jerusalem temple descrilied by Eiiekiel 40., &c., as about to be, viz., during tlie millennium, dwell with tikem lit., " tabei-nacle With tliem;" the same GrecA; word as is used of the Divine Son " /abcrnacling among us." Then He was in the weakness of the Jlesh: but at the new creation of heaven and eartli He shall tabernacle among us in the glory of His manifested Godhead (ch. 22.
4). they—in Greek emphatical, " t/iey" (in particular), his people— GreeA), " Hifi peoples "the nations of the saved" being all peculiarly His, as Israel was designed to be. So A reads. But B, Vulgate, Syriac, and Coptic read, "His people:" singular. God himself. . . with them—realizing fully His name Iminanuel. 4. all tears — Greek, "every tear." no more deatii Greek, "death shall be no more." Therefore it is not ti)e millennium, for in the latter there is death (Isaiah (io. 20; 1 Corinthians
15. 20, 51, " the last enemy . . . destroyed is deatli," ch. 20. 14, after the millennium), sorrow Greek, "mourning." passed away— Greek, "departed," as in v. 1. 5. sat Greek, " sitteth." all tilings new—not recent, but changed from tlie old (Greek, kaina, not 7iea). An earnest of this regeneration and transfiguration of nature is given already in the regenerate soul, unto me—So Coptic and Andkeas. But A, B, Fift/ac, and <S,(/r(ac omit, true and faithflU-So Andreas. But A, B, Vulgate, Syriac; and Coptic transpose, "faithful and true" (lit., genuine). 6. It by fire, answers to the unruffled state of solid peace wliich shall then prevail. The sea, though severing lands from one another, is now, by God's eliciting of good from evil, made the medium of communication between countries through navigation. Then man shall possess inherent powers which shall make the sea no longer necessary, but an element which would detract from a perfect state. A "river" and "water" are spoken of in ch. 22. 1, 2, probably literal (i. e., with sucli changes of the natural properis done—The same Greek as in ch. 16. 17. "It is come to pass." So Vulgate reads witli English Version. But A reads, "They (these ivords, v. 5) are come to pass." All is as sure as if it actually had been fullilled, for it rests on the word of the unchanging God. When the consummation shall be, God shall rejoice over the work of His own hands, as at tlie completion of the first creation God sdui everything that He had made, and behold it was very good. Alpha . . . Omega Greek in A, B, "the Alplia . . . the Omega" (ch. 1. IS), give unto . . . atliirst . . . water of life—(Ch. 22. 17; Isaiah 12. 3; 55. 1; John 4. 13, 14; 7.37, ties of water, as correspond analogically to man's own transfigured body), as well as sj-mbolical. The sea was once the element of the world's destruction, and is still the source of death to thousands, whence after tlie millennium, at the general judgment, it is specially said, •' The sea gave up the dead ... in it." Then it shall cease to destroy, or disturb, being removed altogether on account of its past destructions. 3. And I John— "John"
38.) This is added lest any should despair of attaining ic omitted In A, B, Vulgate, Syriac, Coptic, and Andreas; to this exceeding weight of glory. In our present state we may drink of the stream, then we shall drink at the fountain, freely— GreeA, " gratui tously :" tlie same Greeh as is translated, " (They hated me) without a cause," John akio the "X" in the Greek of these authorities is not emphalical. The insertion of "I John" in the GmAwould somewhat interfere with the close connection whicli subsists between "the new heaven and earth," i'. 1, and the "new Jerusalem" in this verse. Jerusalem . . . out of heaven—<L'h. 3. 12; Galatians 4. 20, "Jerusalem wliich is above;" Hebrews 11. 10; 12. 22; 13. 11.) The descent of the new Jerusalem oi(« o/ heaven is plainly distinct Irom the
15. 25. As gratuitous as was man's hatred of God, so gratuitous is God's love to man : there was every cause in Christ why man should love Him, yet man hated Him; there was every cause in man why (humanly speaking) God should have hated man, yet God loved man : the very reverse of what might be expected took jilace in both cases. Even in heaven our drinking at tlie Fountain sliall be God's gratuitoas gift. 7. He tliat overcomctlk—Another aspect of the believer's life: a conflict with sin, Satan, and the world is needed. Thirsting for salvation is the earthly Jerusalem in which Israel in the flesh siiall dwell during tlie millennium, and follows on tlie crealifSn of the new heaven and earth. John in his Gospel always
[Greek] Hierosoluma o( the old city; in tlie Apocalypse always Uierousaleem of the heavenly city (cli. 3. 12).
Jiierousalcem is a Hebrew name, tiie original and lioly first beginning of, and continues for ever (in the sense of an appetite and relish for Divine joys) a characteristic of the believer. In a dif Terent sense, the believer "shall never thirst." inherit all tlilngs—A, B, Fw/f/ae and Cyprian rea<I, "these things," viz., the blessings descrilied in appellation. Jlierosoluma is tlie common Greek term, used in a political sense. St. Paul observes the same distinction when refuting Judaism (Galatians 4. 2(j; cf. 1. 17, 18; 2. 1; Hebrews 12. 22), though not so in the Epistles to Romans and Corinthians. [Bengel.] bride-made up of the blessed citiiiensof " the holy city." There is no longer merely a Paradise as in Eden (though there is that also, this whole passage. With "all things, ' cf. 1 Corinthians
3. 21-23. I will be his GoA— Greek, "... to him a (if)d,"
I.e., all that is implied of blessing in the name "God." he sliall bemy son-"He" is emphatical : He\n particular and in a peculiar sense, above others: Greek, "shall be to me a son," in fullest realization of the promise made In type to Solomon, son of David, and aiititypically to the Divine Son of David. 8. the fearful— G'/t-eA, "the cowardly," who do not quit themselves like men .so as to "ovtrcome" in the good fight; who have the spirit of slavish " fear," not love, towards God ; and who tlirougli fear of man are not bold for God, or "draw back." (;f. v. 27; ch. 22. ch. 2. 7), no longer a mere garden, but now the city of God on earth, costlier, statelier, and more glorious, but at the same time the result of labour and pains such as had not to be expended by man in dressing the primitive garden of Eden. "Tlie lively stones" were severally in tinxe laboriously cliiselled into shape, after the pattern of 'the Chief corner-stone," to prepare them for tiie plaCe vhich they shall everlastingly fill in the heavenly Jerusalem. 3. out of heaven—So Andkeas. But A and
15. unbelieving Grf'eA:, " fallhlcss." nbominnble—who havedrankof the harlot's "cup of abominations." sorcerers-one of the characteristics of Antichrist's lime, all Wan—Greek," all tte liars:" or else "all who are liars:" cf.
Vulgate read, "out of the throne." the fnbcniacle—Alluding to the tabernacle of God in the wilderness (wherein many signs of His presence were given): ofwiiich this Is the iintltype, having previously been in heaven : cli. 11.
1 Timothy 1. 1, 2, where similarly lying, and dealings with 19; 15. 5, "the temple of the tabernacle of the testimony u heaven ;" also 13. 6. Cf. the contrast in Hebrews 9. 2;i, spirit* and demorw, are joined togetlier as features of the GOl
The Heavenly Nenu Jerusalem, EEVELATION XXI. with, a Full Description thereof. latter times." second death—Ch. 20. 1-1 : " everla.stinp destruction," 2 Tliessalonians 1. 9; Mark 9. U, id, 48, " Where THEIR worm (lieth not, and tlie fire is not queuclied." 9. The same atigel who liad sliown John Babylon the harlot, their great woiks, so the names of the apostles shall be held in everlasting remembrance. Vulgate reads, "in them." But A, B, Syriac, Coptic, and Andreas read, "upon them." These autliorities also insert "twelve" before " names." 15. had a golilen reed-So Ctopiic. But A, B, Vulgate, and Syriac read, " Had (as) a measure, a golden reed." In ch. 11. 2 the non-measuring of the outer courts of the temple implied its being given up to secular and heathen desecration. So here, ou the contrary, the city being measured implies the entire consecration of every part, all things being brought up to the most exact standard of God's holy requirements, and also God's accurate guardianship henceforth of even the most minute parts of His holy city from all evil, twelve thonsand furlongs lit., "to 12,000 stadii:" one thousand furlongs being the space between the several twelve gates. Bengel makes the length of each side of the city to be 12,000 stadii. The stupendous height, length, and breadth being exactly alike, imply its faultless symmetry, transcending in glory all our most glowing conceptions. H. hundred . . . forty . . . four cubits—Twelve times twelve: the Church-number squared. The wall is far beneath the height of the city, measure of a man, tikat is, of tlie angel— The ordinary measure used by men is the measure here used bj' the angel, distinct from "the measure of the sanctuary." Men shall then be equal to the angels. 18. the building—" the structure" [TregelLES], Greek endomeesis. gold, like . . . clear glass—Ideal gold, transparent as no gold here is. [Alfokd.] Excellencies will be combined in the heavenly city which now seem incompatible. 19. And—So Syriac, Coptic, and Andreas. But A, B, and Vulgate omit. Cf. v. 14 with this verse ; also Isaiah 54. 11, all manner of precious stones —Contrast ch. 18. 12 as to the harlot, Babylon. These precious stones constituted the " foundations." chalcedony—Agate from Chalcedon : semi-opaque, sky-blue, with stripes of other colours. [Alford.] ^0. sardonyx —A gem having the redness of the cornelian, and the whiteness of the onyx, sardius—(iVo<c, ch. 4. 3.) chrysolite—Described by Puny as transparent and of a golden brightness, like our topaz: dilferent from our pale green crystallized chrysolite, beryl — of a sea-green colour, topaz—Pliny, 37. 3'2, makes it green and transparent, like our chrysolite, chrysoprasus—somewhat pale, and having the purple colour of the amethyst. [Plinv, 37, 20, is appropriately employed to show him in contrast «eu; Jerusalem, the Bride (ch. 17. l-o). The angel so employed is the one that had the last seven plagues, to show that the ultimate blessedness of the Church is one end of the Divine judgments on her foes, unto me—A, B, and Vulgate omit, ttie Lamb's wife—in contrast to her who sat on many waters (ch. 17. 1), i. e., intrigued with many peoples and nations of the world, instead of giving lier undivided affections, as the Bride doth, to the Lamb. 10. The words correspond toch. 17. 3, to heighten the contrast of the bride and harlot, mountain—Cf. Ezekiel 40. 2, where a similar vision is given from a high mountain. that great—Omitted in A, B, Vulgate, Syriac, Coptic, and Cyprian. IVanslale then, "the holy city Jerusalem." descending;—Even in the millennium the eartli will not be a suitable abode for transfigured saints, who therefore shall then reign in heaven over the earth. But after the renewal of the earth at the close Of the millennium and judgment, they shall descend from heaven to dwell on an earth assimilated to heaven itself. "From God" implies that " we (the city) are God's workmanship." 11. Having the glory of God—not merely the Shekinah cloud, but God Himself as lier glory dwelling in the midst of her. Cf. the t.vpe, the earthly Jerusalem in the millennium (Zechariah 2. 5; cf. v. 23, below), her light— Oreek, "light-giver:" properlj' applied to the lieaveuly luminaries which dittuse light. Cf. note, Philippians 2. 1.5, the only other passage where it occurs. The "and" before "her light" is omitted in A, B, and Vulgate, even like
Greefc, "as it were." jasper-representing ?(;ci«(tv/ c)-i(S?a4Une brightness. X:i. And—A, B omit. Ezekiel 48. 30-35, has a similar description, wliich implies that tire millennial Jerusalem shall have its exact antitype in the heavenly Jerasalenr which shall descend on the finally-regenerated earth, wall great and high—.setting forth the security of the Church. Also, the exclusion of the ungodl.v. twelve angels—guards of*the twelve gates: an additional emblem of perfect security, whilst the gates being never shut (v. T>) imply perfect liberty and peace. .Also, angels shall be the brethren of the heavenly citizens, names of . . . twelve tribfs—The inscription of tlie names on the gates implies that none but tlie spiritual Israel, God's elect, shall enter the lieavenly city. As the millennium wherein literal Israel in the flesh sliall be tlie mother Cliurcli, is the antitype to the Old Testament earthly theoeracj' In the Holy Land, so the heavenly new Jerusalem is the consummation antityplcal to the spiritual Israel, the elect Church of Jews and Gentiles being now gathered out : as the spiritual Israel now is an advance upon the previous literal and carnal Israel, so the heavenly Jerusalem shall be much in advance of the millennial Jerusalem. 13. On tlie north . . . on the sonth —A, B, Vrdgate, Syriac, and Coptic read, "Anil on the north anrf on south.- In Ezekiel 48. 32, Joseph, Benjamin, IJan (for which Manasseh Is substituted inch. 7.6), are on the east, llcuben, .ludah, Levi, are on the north. Simeon, Issachar, Zcbulun, on the south. Gad, Asher, Naphtali, on the vest. In NumlxMS 2., Judali, Issacliar, Zebulun, are on the east. Heuben, Simeon, Gail, on tho south. Ei)liralm, Manasseh, Benjamin, on the Dan, Asher, Najilitall, on the north. 14. twelve founilatlong —Joshua, the t.vi)o of Jesus, chose twelve men out of tho people, to carry twelve stones over the Jordan with them, us .Fesus chose twelve apostles to be tho twelve foundations of the heavenly city, of which He Is Himself the Chlel corner-stone. Peter Is not the only apos-
21.] jacinth—The tUVShing violet brightness in the ame- 'hyst is diluted in the jacinth. [Pliny, 37. 41.] 'it. every several— Greci-, "each one severally." a!J. no temple. . . God . . . tl»e temple—As God now dwells in the spiritual Church, His "temple" (Greek naos, shrine; 1 Corinthians 3. 17; 6. 19), so the Church when perfected shall dwefl in Him as her "temple" {naos: the same Greek), As the Church was "His sanctuary," so He Is to be their sanctuary. Means of grace shall cease when the end of grace Is come. Church ordinances shall give place to the Ciod of ordinances. Uninterrupted, immediate, direct, communion with Him and the Lamb (cf. John 4. 23), shall supersede intervening ordinances. !J3. in it—So Vulgate But A, B, and Andreas read, "(shine) on It," or lit., "for her." the UfUt— Greek, "the lamp" (Isaiah CO. 19, 20). The direct light of God and tho Lamb shall make the saints Independent of Goil's creatures, the sun and moon, for light. 'H. of them wliicli are saved . . . In—A, B, Vulgate, Coptic, and Andreas read, (the nations shall walk) "by means of her light:" omitting "of them which are saved." Her brightness shall supply them with light, the kings of tlie cartli — who once had regard only to Uielr glory, having been convertini, now In the new Jerusalem do bring thelrglory Into It, to lay It down at the feet of their (}od and Lord, and lionour—So B, Vulgate, and Syriac. But A omits tho clause. 'M. not be sikut ... by day—therefore shall never be shut: for It shall always be day. Gates are usually shut by iiight: l)Ut In it shall be no night. There shall be continual free Ingress Intolt, so as that all which Is blessed anil glorious may continually be brought Into It. Ho In tho millennial type. 'M. AU that was truly glorious and excellent In tho eartli and Us converted nations shall bo gathereil Into it; and whilst tolic rock on whose preaching Christ builds Ills Church. Christ Himself Is the true foundation: tho twelve are foundations only In regard to their apostolic testlmoi\y concerning Hlin. Though Paul was an apostle besides the twelve, yet llie mystical number is retained, 12 representing the (JIuircli, viz., 3, the Divine number, multiplied by 4, the world-number, in them tlie names, Ac—As architects often have their names inscribed ou 602
REVELATION XXII,
God Himself shaU be the Light of tht City
Tlie Biver of the Water of Life.
Paradise; which shows that there are several trees of the one kind, all termed "the tree of life." Death reigns now because of sin; even in the millennial eartli sin, and therefore death, though much limited, shall not altogether cease. But in the final and heavenly city on earth, sin and death shall utterly cease, yielded her fruit every month— Greet, "according to each month;" each month had its own proper fruit, just as difierent seasons are now marked by their own productions; only that then, unlike now, there sliall be no season without its fruit, and there shall be an endless variety, answering to twelve, the number symbolical of the world-wide Church (cf. Notes, ch. all shall form one Bride, there shall be various orders among the redeemed, analogous to the divisions of 7iations on earth constituting tlie one great liuman family, and to the various orders of angels. 37. anyt Uing that defiletU Greek koinoun. A, B read {koinon], "anything unclean." In tlie Lamb's book of life INote, ch. 20. 12, 15.) As all the fllth of the old Jerusalem was carried outside the walls and burnt there, so nothing defiled shall enter the heavenly city, but be burnt outside (cf. ch. 22.
15). It is striking that the apostle of love, who shows us the glories of the heavenly city, is he also who speaks most plainly of the terrors of hell. On v. 26, 27, Alfokd writes a Note, rash In speculation, about the heathen na-
12. 1 ; 21. 14). Archbishop Whately thinks that the tree of life was among the trees of which Adam freely ate (Genesis 2. 9, 16, 17), and that his continuance in immortality was dependent on his continuing to eat of this tree ; having forfeited it, he became liable to death ; but still the effects of having eaten of it for a time showed themselves in the longevity of the patriarchs. God could undoubtedly endue a tree with special medicinal powers. But Genesis 3. 22 seems to imply, man had not yet taken of the tiont, above what Is written, and not at all required by the sacred text: cf. my Note, v, 26.
CHAPTER XXII.
Ver. 1-21. The River of Life : the Tree of Life : THE other Blessednesses of the Redeemed. John Forbidden to Worship the Angel. Nearness of Christ's CoMiNa to Fix Man's Eternal State. Testimony OF Jesus, His Spirit, and the Bride, any Addition TO which, or Subtraction from which, shall BE Eternally Punished. Closing Benediction. 1. pure—A, B, Vulgate, and Hilary, 22, omit, water of life —infinitely superior to the typical waters in tlie first Paradise (Genesis 2. 10-H); and even supei'ior to those figurative ones in the millennial Jerusalem (Ezekiel 47. 1, &c., 12; Zechariah 14. 8), as the matured fruit is superior to the flower. The millennial waters represent full Gospel-grace; these waters of new Jerusalem represent Gospel-glory perfected. Their continuous flow from God, the Fountain of life, symbolizes the uninterrupted coutinuaute of life derived by the saints, ever fresh, from Him tree, and that if he had, he would have lived for ever, which in his then fallen state would have been the greatest curse, leaves . . . for . . . healing—(Ezekiel 47. 9, IZ) The leaves shall be the health-giving preventive securing the redeemed against, not healing them of, sicknesses. Whilst "the fruit shall be for meat." In the millennium described by Ezekiel 47., and ch. 20., the Church shall give the Gospel-tree to the nations outside Israel and the Church, and so shall heal their spiritual malady; but in the final and perfect new Jerusalem here described, the state of all is eternally fixed, and no saving process goes on any longer (cf. v. 11). Alford utterly mistakes ia speaking of "nations outside," and "dwelling on the renewed earth, organized under kings, and saved by the influences of the heavenly city."(!) Cf. v. 2, 10-27; the "nations" mentioned (ch. 21. 24) are those which have long before, viz., in the millennium (cli. 11. 15), become the Lord's and His Christ's. 3. no more curse—of which the earnestshall be given in themillennium (Zechariali 14. 11;. God can only dwell wfiere the curse and its cause, the cursed tiling sin (Joshua 7. 12), are removed. So there follows riglitly, "But the throne of God and of tlie Lamb (wlio redeemed us from the curse, Galatians 3. 10, 13) shall be in it." Cf. in the millennium, Ezekiel 48. 35. serve him—witii worship (ch. 7. 15). 4. see his face—revealed in Divine glory, in Christ Jesus. They shall see and know Him with intuitive knowledge of Him, eve/i as they are known by Him (1 Corinthians 13. 9-12), and face to face. Cf. life in fulness of joy, as well as perpetual vitality. Like pure crystal, it is free from every taint: cf. ch. 4. 6, " before the throne a sea of glass, like crystal." clear Greek, "bright." 2. The harmonious unity of Scripture is herein exhibited. The Fathers compared it to a ring, an unbroken circle, returning into Itself. Between the events of Genesis and those at the close of the Apocalypse, at least 6000 or 7000 years intervene; and between Moses tlie first writer, and John the last, about 1500 years. How striking it is that, as in the beginning we found Adam and Eve, his bride, in innocence in Paradise, then tempted by the serpent, and driven from the tree of life, and from the pleasant waters of Eden, yet not without a promise of a Redeemer who should crush the serpent; so at the close, the old serpent cast out for ever by tlie second Adam, the Lord from heaven, who appeal's with His Bride, tlie Church, in a better Paradise, and amidst better watei'? {v.
1 Timothy 6. 16, with John 14. 9. God the Fatlier can only be seen in Christ. In— ffree/c, " on. their foreheads." Not only shall they personally and in secret (ch. 3. 17) know their souship, but they shall be known as sons of God to 1): the tree of life also is there with all its healing properall tlie citizens of the new Jerusalem, so that the free flow of mutual love among the members of Christ's family will not be checked by suspicion as here. 5. there—So Andreas. But A, B, Vulgate, and Syriac read, "(there shall be no night) any longer;" Greek eti for ekei. they need—A, Vulgate, and Coptic read the future, " They shall not have need." B reads "(And there shall be) no need." candle— Greek, "lamp." A, Vulgate, Syriac, and Coptic insert " light (o/ a candie, or tomp)." B omits it. of the sun—So A. But B omits it. glveth . . . light—"illumines." So Vulgate and Syriac. But A reads, ".«/ta/i give light." them—So B and Andreas. But A reads, "upo-n them." reign—with a glory probably transcending that of their reign in heaven with Christ over tlie millennial nations in the flesh described in ch. 20. 4, 6; tliat reign was but for a limited time, "a thousand years;" this final reign is "unto the ages of the ages." 6. these sayings are true—Thrice repeated (ch. 19. 9 ; 21. 5). For we are slow to believe tliat God is as good as He is. Tlie news seems to us, habituated as we are to the misery of . his I'alleu world, too good to be true. [Nanole.] They uie no dreams of a visionary, but the realities of God's sure word, holy—So Andreas. But A, B, Vulgate, Syriac, wii ties, not guarded with a flaming sword, but open to all who overcome (ch. 2. 7),and there is no more curse, street of It—t. e., of the city, on either side of the river—AlroRD translates, "In the midst of the street of it (tlie city) and of the river, on one side and on the other" (for the second Greek enteuihen, A, B, and Syriac read, ekvithen: the sense is the same; cf. Greek, John 19. 18); thus the trees were on each side in the middle of the space between the street and the river. But from Ezekiel 47. 7, pi'efer English Version. The antitype exceeds the type: In the first Paradise was only one tree of life; now there are "very many tx-ees at the bank of tlie river, on the one tide and on the other." To make good sense, supposing there to be but one tree, we should either, as Medis, suppose that the Greek for street is a plain washed on both sides by the river (as the first Paradise was washed on one side by the Tigris, on the other by the Euphrates), and that In the midst of the plain, which Itself is In the midst of the river's branches, stood the tree: in which case we may translate, " In the midst of the street (plain) itself, and of the river (having two brandies flowing) on this and on that side, was there the tree of life." Or else with Durham suppose, the tree was In tlie midst of the river, and extending its branches to both banks. But cf. Ezekiel 47. 12, tlie millennial type of the final 85
Coptic read, "(tlie Lord God of tha) spirits (of the prophets)." The Lord God who with His .Spirit inspired their 6oa
Hie Wicked to Hemain Wicl-ed. EEVELATION XXII. The Spirit and the Bride my, Conit I (Cf. f. 7.) myrew Rrd Is with me—(Isaiah 10. 10; 62.11. to give Greek, "to render." every man Greek, "to each." 8l>all be—So B in Mai. But B in Tischendorf, and A, Syriae, read " is." 13. I am Alplia Greek, "... spirits so as to be able to propliesj'. Tliere is but one
8pirit, but individual propliets, according to tlie measure given tliem [1 Corintliiaus 12. 4-U], had their own spirits [Bengel] (1 Peter 1. U ; 2 Peter 1.21). be AnntGrcek, "come to pass." 7. '"And'' is omitted in Otpiic and Andreas with English Version, but is inserted by A, B, Vulgale and Si/riac. blessed—(Ch. 1. 3.) 8. Both here and in the Alpha and the Omega." A, B, Vulgate, Syriae, Origen, and Cyprian transpose thus, " the First and the Last, the Beginning and the End." Andreas supports English
Versioii. Cf. with these Divine titles assumed here by the Lord Jesus, ch. 1. 8, 17; 21. 6. At the winding up of the whole scheme of revelation He announces Himself as the One before vho7n and after whom there is no God. 14-. do eh. 19. 9, 10, the apostle's falling at the feet of the angel is preceded by a glorious promise to the Church, accompanied with the assurance, that "These are Ihe true sayings of God," and that those are " blessed" who keep them. Hapturous emotion, gratitude, and adoration, at the prospect of tire Church's future glory transport him out of himself, so as all but to fall into an unjusti Jiable act; contrast his opposite feeling at the prospect of the Church's deep fall [Auberlen], ch. 17. 6, where cf. the Note, and on eh. 19. 9, Ills commandments—So B, Syriae, Coptic, and Cyprian. But A, X and Vulgate read, (Blessed are the.v that) "wash their robes," viz., in the blood of the Lamb (cf. eh. 7. 11). This I'eading takes away the pretext for the notion of salvation by works. But even English Version reading is quite compatible with salvation by gr.ace ; for God's first and grand Gospel "commandment" is to believe on Jesus. Thus our "right" to (Greek, prii-ilege or lawful authority ove^-) the tree of life is due not to our doings, but to what He has done for us. The right, or privilege, is founiied, not on our merits, but on God's grace, through — (rCceA-, "fey the gates." 15. But—.So Coptic. But A, B, HippoLYTUS, Andreas, and C vpri.-vn omit, dogs Greek, " the dogs ;" the impure, filthy (v. 11; cf. Philippiaus S. 2). maketh—including also "whosoever practiseth a lie." [\V. Kelly.] 16. mine angel—for Jesus is Lord of the angels, unto you—ministers and people in the seven representative churches, and, through you, to testify to Christians of all times and places, root . . . oftspring of Uavld—Appropriate title here where assuring His Church of "the sure inercles of David," secured to Israel first, and througU Israel to the Gentiles. Root of David, as being Jehovah ; the oflspring of David as man. David's Lord, j-et David's son (Matthew 2'2. 1'2-15). the morning star—that ushered in the day of grace in the beginning of this dispensation, and that shall usher in the everlasting day of glory at its close. 17. Ueply of the spiritual Church and St. John to Christ's words (v. 7, 12, 16). tlie Spirit—in the churches ami in the prophets, the bride—Not here called " wife," as that title applies to her only when the full number constituting the Church shall have been completed. The invitation "Come" only holds good whilst the Church is
10. saw and heard—A, B, Vulgate, and Syriae transpose thesfe verbs. Translate lit., "I John (was he) who heard and saw these things." It is observable that in ch. 19. 10, the language is, " I fell before his feet to worsliip him:" but here, "I fell down to worship (God?) bnfore the/cct of the angel." It seems unlikely that John, when once reproved, would fall into the very same erroi again. Bengel's view, therefore, is probable ; John had first intended to worship the angel (ch. 19. lU), but now only at his feel intends to worship (God). The angel does not even permit this. 9. Lit., "See not;" the abruptness of the phrase marking the angel's abhorrence of the thought of liis being worshipped however indirectly. Contrjist tlie fallen angel's temptation to Jesus, "Fall down and worship me" (Matthew 4. 9). for—A, B, Vulgate, Syriae, Coptic, Andreas, and Cyprian omit " for ;" which accords with the abrupt earnestness of the angel's prohibition of an act derogatory to God. and of—"and (llie fellow-servant) of thy brethren." 10. Seal not—But in Daniel 12. -1, 9 (cf.
8. 26), the command is, "Seal the l)ook," for the vision shall be "for many days." The fulfilment of Daniel's prophecy was distant, ttiat of John's prophecy is near. The New Testament is the tiineof theend anil fulfilment. The Gentile Cliurch, for which John wrote his Uevelation, needs more to be inrpressed with the shortness of the period, as it is inclined, owing to its Gentile origin, to conform to the world and forget the coming of the Loid. The Revelation points, on the one hand, to Christ's coming as distant, for it shows the succession of the seven still but an aftianced Bride, and not the actually-wedded wife. However, " (^me " ma.v rather be Ihe pra.ver of the Spirit in the Church and in believers In reply to Christ's "I come quickly," crying. Even so, "Come" (u. 7, 12); ». 20 confirms this view. The whole question of your salvation hinges on this, that you be able to hear with Joy Christ's announcement, "I come," and to repl.v, " Come." [BKNfJEL.J Come to fully glorify thy Bride, let htm tliat heitreth i. p., let him that hearcth Ihe Spirit and Bride saying to the Lord Jesus, "Come," join the Bride asatrue believer, become part of her, and so .say with her to Jesus, " Come." Or " heareth " means " obeyeth ;" for until one has obeyed the Gospel call, he cannot pray to Jesus " (Jome ;" so " hear " is used, ch. 1. 'A ; John 10. 16. liCt him that hears and obeys Jesus' voice (v. 16; ch. 1. 3) Join In pra.ying " Come." Cf. ch. 6. 1, Note, 10. In the other view, whlidi makes "Come" an invitation to sinners, this clause urges those who hear savingly the Invitation themselves, to address the same to others, as did Andrew and Philip alter tlu\v had heard and obeyed Jesus' invitation, "(lome," tlHMnsi-l ves. let him that 1h athliKt come—as the Bride, the Church, prays to Jesus "Come," so she urges all whosoever thirst for participation in the seals, trumpets, and vials; on the other hand, it proclaims, ' Behold I come quickly.' .SnChrist marked man.v events as a))Out to intervene before His coming, and yet also saith. Behold I come quickly, hocansi' our right attitude is that of continual prayerful watching for His coming (Matthew 'i'S. (>, i;i, 19; Mark i:i. .!2-37 [AuiilCHl.KNl; cf. ch. 1. S). 11. nnjnst—" unrigh teous ;" in rclat ion to one's fellow-men; opposed to "righteous," or "just" (as the Greek may be translated) below. More literally, "he that (locth unjustly, let him do unjustly tH\\\." lll Uiy— In relation to one's own soul as unclean before God; opposed to "holy," consecrated to God as pure. A omits the clause " He which is filthy let him bo filthy still." But B supports It. In the letter of the Vienne and liyoiis Martyrs (in Eusebius) In the second century, the reading i.s, "He that is lawless (Gree/c anomos) let lilni be lawless; and he that is righteous let him l)e righteous (lit., 'be justified') still." No MS. Is so old. A, B, Vulgate, 8yriac, Coptic, Andrioas, and (JypitiAN rend, "let him do righteousness" (1 Jolm 2. '29; .'1 7). Tlie punishment of sin Is sin, the reward of holiness Is holiness. Eternal punishment Is not so much an arbitrary law, as a result ni'cessarily following In tlii very nature of things, as the fruit results from the bud. No worse puiiisliinent can God lay on ungodly men than to give them up to themselves. The solemn lesson derivable from this verse full man I testation of redemption -glory at His coming to us, to (X)MH to Him In the mean time and drink of the living waters, which ari the earnest of "the water of life pure as crystal . . . out of the throne of God and of the Lamb " (v. 1) in the regenerated heaven and earth. And—So»SV-
Is, Be converted now In the short time left(('. 1(1, end) lielore "I come" (u. 7, 12), or else you must remain unconverted for ever; sin In the eternal world will be loft to Its own natur.al consequences; holiness in g(Min will there develop itself Into jn'rlect holiness, which Is happiness. riac. But A, B, ri'<i/"<<', and Oipi'c omit "and." ^vhosocver will-1. e.. Is willing and desirous. There Is a descending climax ; Let lilni thsit AcfircWie/rectually and snvlngl.V Christ's voice, pray Indlvhiuatl.v, as the Itrlde, the Church, does collectively, "Come, Lord .lesus" (v. 20). Lot him who, though not yet, having actually heard unto salvation, and so not yet able to loin In the prayer, " Loixi
I'i, And—In none of our MSS. ]!ut A, H, ViiUinte, <S',i/c/(«!, Coptic, and OYriiiAN omit It. btliold, I come qntckl}' 604
Nothing to be Added to the Word REVELATION XXII. of Ood, nor Taken therefrom.
"Amen " at the beginning of sentences, rather than piilH
Jesus, come," still thirsts for it, come to Christ. Whosoever is even willing, though his desires do not yet amount to positive thirsting, let him take the water of life freely, i. e., gratui tously. 18. For—None of our MSS. has this. A, B, Vulgate, and Andreas read, " I," emphatical in the Greek. " I testify." unto tUese tilings—A, B, and Andreas read, "unto tliem." add . . . add—Just retribution in kind. 19. book—None of our MSS. read this. A, B, X, Vulgate, Syriac, and Coptic read, " (take away his part, i. e., portion it as a confirmation at the end), but with St. John's reply. Christ's "I come," and St. John's "Come," are almost coincident in time; so truly does the believer reflect the mind of his Lord. 31. our—So Vulgate, Syriac slwCl Coptic. But A, B, and X omit. Clirist—So B, Vulgate, Syriac, Coptic, and Andreas. But A, N omit. wltU you all—So none of our MSS. B has " witli all the saints." A und Vulgate has "with all." K has "with the saints." This closing benediction, Paul's mark in his Epistles, was after Paul's death taken up by St. John. The Old Testament ended with a "curse " in connection with the law; the New Testament ends witli a blessing in union with the Lord Jesus. Amen—So B, X, and Andreas. A and Vulgate Fuldensis omit It. from the tree of life," i. e., shall deprive him of participation In the tree of life, and fromtlie things—So Vulgate. But A, B, N, Syriac, Coptic, and Andreas omit "and;" then " which are written in this book" will refer to " the holy city and the tree of life." As in the beginning of this book (ch. 1. 3) a blessing was promised to the devout, obedient student of it, so now at its close a curse is denounced against those who add to, or take from, it. ao. Amen. Kven go, come—The Song of Solomon (8. 14) closes with the same yearning prayer for Christ's coming. A, B, and K omit " Even so," Greek nai: then translate for Amen, "So be it, come, Lord Jesus ;" joining the " Amen," or "So be May the Blessed Lord who has caused all holy Scriptures to be written for our learning, bless this humble effort to make Scripture expound itself, and make it an Instrument towards the conversion of sinners and tho edification of saints, to the glory of His great name and tbe hastening of His kingdom ! Amen. it," not with Christ's saying (for He calls Himself the
DICTIONARY OF SCRIPTURE PROPER NAMES,
WITH THEIE PRONUNCIATION AND MEANINGS.
[Note.— TJie accent (0 shows where the stress of the voice should fall. (?) denotes meanings which are doitbt/ul. (q. v.), 'which ses,'' refer to the word indicated, (b) stands for " bread" or "brother ;" (c) "city;" (d) "daughter;" (f) "father" or "fountain;" (h) "house;" (h.-p.)" high-place ;" (J)"Je}iovah;"(k.) "king;" (1) "lord;" (m) "meadow" or "multitude;" (o) ' oak;" (p) "people ;" (s) "servants" or "son."]
AHA
AAR
ADD
Addon, ad'-don, humble (7). Ader, a'-der, flock. Adiel, a-di'-el, ornament of God. Adin, a'-din, > slender, pliant, deli Adiiia, ad'-i-na, > cate. Adlthaim, ad-i-thay'-ira, two-fold ornament, or prey. Adlai, ad'-iai, justice of God. Admab, ad'-mali (same as Abauah, Ablnadab, ab-ln'-a-dab, noble /. or Aaron, a'-ron, lofty, mountainous. Abaddon, a-bad'-don, the destroyer. Abagtha, a-bag'-thah, given by for- /. of nobility. Abiiioam, ab-in'-o-am, /. of pleasantness. Abiram, ab-i'-ram,/. of loftiness. Abishag, ab'-i-shag, whose /. Is error. AbUbai, ab-ish'-ai,/. of gift. Abislialom, ab-isli'-a-lom,/. of peace. Abishua, ab-ijh'-u-ali,/. of wellare. AbisUur, ab'-i-sluir,/. of the wall. Abital, ab'-i-tal, whose /. is the dew. Abttnb, ab'-i-tub,/. of goodness. Abiud, ab-i'-liU(l,/. of praise. Abner, ab'-ner,/. of light. Abram, ab'-rain, a high /. Abi-aliain, A'-bra-ham, /. of a great multitude. Absalom, ab'-sa-Ioni,/. of peace. A«xad, ak'-kad, fortress. Acclio, ak'-ko sand heated (by the sun). Aceldama, a-cel'-da-ina, field of blood. Acbaia, a-ka -yah. Aebalcus, a-ka'-ikus, belonging to Achala. Aolian, or AcHAR, a'-kan, a'-kar, troul>ling, or troubled. Achaz, a'-lcnz (same as AnAZ, q. v.). Acbbor, ak'-l>or, a mouse. Acblm, a'-kim (perhaps tlie same as tune. Abana, ab'-a-nati. Abarim, ab-a'-rim, regions beyond. Abba, ab'-bali, fatlier. Abda, ab'-dali, servant. Abdl, ab'-dy, *. of Jehovah. Abdlel, ab'-di-el, s. of God. Abdon, ab'-don, servile. Abedncgo, a-bed'-ne-go, servant or worshipperof Nego (Mercury?). Abel, a'-bel, vanity, vapour. (2) A meadow. Abel-betb-maacliiah, a'- bel - beth - ma'-a-kah, meadow of the house of Maacliah. Abel-maim, a'-bel-may'-im, m. of the q. v.). Admatha, ad'-ma-thah, eartliy {?). Adna, ) Adnah, ;ad'-nah, pleasure. Adonibezek, a-don'-l-be'-zck, lord of Bezek. Adontjah, ad-o-ni'-jali, Jehovah la my Ijord. Adonlkam a-don'-i-kam, lord of enemies. Adonirnni, a-don-i'-ram, I. of height. Adonizcdec, a-dou'-i-ze'-dek, I, of Juswaters. Abel-meholnli, a'-bel-me-ho'-lah, m. of dancing. Abel-mlzraim, a'- bel - miz'- ray - im, mourning of the Egyptians. Abel-slilttlm, a'-bel-shit'-tim, meadow of acacias. Abez, a'-bez, wliiteness. Abl, ab'-l, ) wliose father is JeAblali, al)-i'-ah,J hovaii. Abl-alboii, ab - by -al'- bon, /. of strengtli. AblBHaiih, ab-i'-a-saf, /. of gathertice. Adoralm, ad-o-ray'-im, two heaps of mounds. Adoram, a-do'-ram (contracted ttom
Adonikam, q. v.). Adrammelrcli, ad-ram'-me-lck, raagnitlconce of the king, king of ttre. Adrumyttlum, .-vd-ra-my I'-ti-um. Advia, a'-drl-ali. Adrlel, a'-dri-el, flock of God. Adiillam, a-dijl'-lam. Justice of the
.lACHiN, q. v.). Acbl8li, a'-kisli, angry (?). Achiiietba, ak'- mi'-l hall, fortress (7). Avbor, a'-lior, trouble, causing sorrow. Acliaab, ak'-sali, anklet. Acli-Hbnph, alc'-shaf, enchantment. Aelizib, ;ik'-zil), deceit. Ada, Adah, a'-dali, ornament, beauty. Adadab, festival. Adalali, ad-al'-yali, whom Jehovah adonis. Adaila, nd-a-ll'-ah, upright (7). Adam, ad'-am,i Adama, tad'-n-mah, red, red Adama h, ) Adaml, ad'-a-niy, human. Adar, ii'-dar, gicatness, splendour. Adberl, ad'-he-cl, miracle of God. Aildaii, ad'-dan, liuinhle (?). A<l<lar, «d'-diir, greatness (?). Addl, ad'-dy, oruumcut. people. Adummim, a-dum'-mim, the red (men ?). JlCuea-s, ee-nee'-as, praised. TlOnnn, ee'-iion, springs. Af;abu8, ag'-a-bus, a locust, father's ing. Abiatliar, ab-l'-a-thar, /. of plenty. Abib, a'-bib, an ear of corn, or green ear. Abidali, ab-l'-dah,/. of knowledge. Abl«lan, ab'-i-dan, /. of a Judge. Ablrl, al)'-l-el, /. of strengtli. Abli-eztT, ab-l-o'-zer, /. of lielp. Ablfall, ab'-l-gal, whose /. Is exultation. Ablhall, ab-l-ha'-II, /. of strength. Ablliu, a-bl'-hn, Ho (i. e., God) is my/. Ablhiid, al)-i'-liud, whose /. Is Judah. least. Agajj;, a'-gag, flaming. A;;ar, a'-gar (see IlAUAK). Affee, a'-goe, fugitive.
a-grlp'-pa, one who at his birth causes pain. Agm-, a'-gur, an assembler, one of the assembly. Abab, a'-hal), father's brother. Abarab, a-lia'-rah, after the brother, Aharbel, a-luir'-hel, belilnd the wall, Aiii.t:ib, ab-l'-Jali, wlioso /. Is Jehova h. Abilene, ab-bl-le'-ne. Abiinael, a-blm'-ma-el, father of might. Ablmclecli, a-blm'-me-lelr, /. king, or /. of tlie king. or l)reusl work. Aliawal, a-has'-a-l (probably a con traction of Auaziah, q v.).
AHA ANI AKil
Anlm, a'-nim, fountains. Anna, an'-na, gracious. Annas, an'-nas (see Hananiah). Antlocb, an'-li-ok, withstanding (f). Autipag, an'-ti-pas (corvtraction of Antipater), for or like the father. Antipatrls, an-tip'-a-tris (from lh6 foregoing), Antotliijab, an-to-thi'-Jah, prayers answered by Jehovah. Anub, a'-nub, bound together. Apelles, a-pel'-lees, separated. Apbaraacbltes, a-phar-sa'k-ites.
Almon-Dlblatbalin, al'-mon-Dib-la-
Aliasbal, a-has'-bal, I flee to Jehovah. Ataasuerua, abas-u-e'-rus, lion-king, thay'-im, hiding of the twin cakes. Alotb, a'-loth, yielding milk (?). Alpba, al'-fah (the first letter of the Greek alphabet). Alpbteug, al'-fee-us, learned, chief. Alvab, al'-vah, iniquity, Alvan, al'-van, tall, thick. Amad, a'-mad, eternal people. Amal, a'-mal, labour, sorrow. Anialek, am'-a-lek (uncertain, probaprobably the same as Xekxbs. Ahava, a-ha'-va, water. Abaz, a'-haz, possessor, Abaziali, a-ha-zi'-ah, whom Jehovah upholds. Ahban, ah'-ban, brother of the wise. Aber, a'-her, following. Abl, a'-hi, | Ablab, ahi'-ah,/ Ablam, ahi'-am, 6. of the people. Abiaii, ahi'-an, brotherly. Ahiezer, a-hi-e'-zer, brother of help. Ablhud, ahi'-hud, 6. (i. e., friend) of the Jews (or of praise). Abijah, ahi'-jah (same as Ahiah, q. v.) Ablkam, ahi'-kam, ft. of the enemy. Abllud, ahi'-lud, 6. of one born. Ablmaaz, ahim'-a-az, &. of anger. Ahlman, a-hi'-man, brother of a gift. Abiinelecb, ahim'-me-lek, 6. of the king. Ablmotb, ahl'-motta, b. of death. Abinadab, ahia'-a-dab, liberal or noble, 6. Ablnoam, ahln'-no-am, 6. of grace. Ablo, ahi'-o, brotherly. Abira, a-hi'-rah, brother of evil. Ahiram, a-hi'-ram, b, of height, Ahigamacb, ahis'-sa-mak, b. of support or aid. AlUgbabar, ahi'-sha-har, 6, of the dawn. Abisbar, ahi'-shar, 6.of the singer, or brother of Jehovah. bly derived from the preceding word). Amam, a'-mam, meeting-place. Amana, a-ma'-nah, or am'-a-nah, fixed, perennial. Amartab, am-a-ri'-ah, whom Jehovah spoke of (i. e., promised). Amasa, a-ma'-sah, burden. Amasai, am-as'-ai, i , Amasbal, am-ash'-ai, | burdensome. Amaziab, am-a-zi'-ah, whom Jehovah bears. Ami, a'-my (probably a form of Amm). Amlttal, amit'-tai, true. Ammah, am'-mah, beginning, head. Ammi, am'-my, my people. Aminiel, am'-mi-el, people of God. Ammihud, am-mi'-hud, p. of Judah. Ammlnadab, am-min'-a-dab, p. of the strength, fortress, fortified city (7), watercress. Apblab, af-fi'-ah, rekindled, refreshed. Apbrab, af'-rah, dust. Apbses, af'-sees, dispersion. Apollonla, ap-ol-lo'-ni-a (named after the god Apollo), Apollos, a-pol'-los, one that destroys. Apollyon, a-pol'-yon, one that exterminates, Appalm, ap'-pay-im, the nostrils, Appbla, af'-fe-a, bringing forth, frulfcfu;, Appll-forum, ap'-py-i-Forum, forum, or market-place of Appius, Aquila, ak'-wy-lah, an eagle. Ar, city, Ara, a'-ra, lion, Arab, a'-rab, ambush, lying in wait. Arabab, ar'-a-bah, prince Ammlsbaddai, am-my-shad'-dai, p, of the Almighty. Ammlzabad, am-miz'-a-bad, p. of the giver (i. e., Jehovah). Ammon, am'-mon, son of my p. Amnon, am'-non, faithful. Amok, a'-mok, deep. Amon, a'-mon, foster-child. Amorlte, am'-mo-rite, mountaineer. Amos, a'-mos, burden. Amoz, a'-moz, strong. Ampbipolis, am-flp'-po-lis, around the city. Ampllas, am'-pli-as, large, extensive, Arabia, a-ra'-bya, sterile region. of the upright. Abltbopbel, a-hith'-o-phel, b. of folly. Abitub, ahi'-tub, 6. or friend of good-
Arad, a'-rad, wild ass. Arab, a'-rah, wandering. Aram, a'-ram, height, liigh regioii. Aran, a'-rau, wild goat, Ararat, ar'-a-rat, holy ground, Araiinab, ar-raw'-nah, ark (7), an asb ness. Ablab, ah'-lab, fatness, fertility. Ahlal, ah'-lai, oh that!
Aboab, aho'-ah, brotherhood, Abolab, a-ho'-lah, she has her own tent. Aboliab, aho'-li-ab, father's tent. Abolibab, a-hol'-l-bah, my tent is in or pine tree (7), Arba, ar'-bah, hero of Baal, Arcbelaus, ar-ke-la'-us, prince of the making more. Amram, am'-ram, people of the highpeople, Arcbevlteg, ar'-ke-vites (the men o£ est (t. e., God ). Amrapbel, am'-ra-fel, guardian of the gods(?). Amzi, am'-zy, strong. Anab, a'-nab, place of clusters • (of grapes). Anab, a'-nah, answering. Anabaratb, an-a-hah'-rath, snorting, her. Abolibamab, a-ho-lib'-a-mah, tent of Erech, q. v.). Arobl, ar'-ky (also from Erech ). Archlppug, ar-kip'-pus, master oi tho the high place. Akamai, a-hu'-ma-l, brother of (i. e., dweller near) water. Abuzam, a-hu'-zam, their possession. Abnzzatb, ahuz'-zath, possession. Ai, a'-i, a heap of ruins. Alab, ai'-ah, 1 , , , , AJab,a'.jah,;'^^^J^'f*l«"'iAlath, a-i'-ath, ruins, Aljalon, ai'-Ja-lon,1 , ». „ AJalon, ad'-Ja-lon,;P'*°« gazelles. Ain, a'-in, an eye, a fountain. Akkub, ak'-kub, insidious, Akrabbim, a-krab'-bim, scorpions. Alammclech, al-lam'-me-lek, king's horse, Arctunig, ark-tu'-rus, an arfc, bier (7). Ard, fugitive (7). Ardon, ar'-don, fugitive. Arell, a-re'-li, sprung from a hero, son or gorge (7). Anaiab, an-ai'-yah, whom Jehovah has answered. Anak, a'-nak, long-necked, giant. Annmmelecb, a-nam'-me-lek, image of the king, or, shepherd and flock (?). Auan, a'-nan, a cloud. of a hero. Areopagug, ar-e-op'-a-gus, hill of Mars. Aretag, ar'-e-tas, one that is vlrtuona pleasant. Argob, ar'-gob, a heap of stones. Arldal, a-rid'-ai, ) . Arldatba, a-rid'-a-thah,i *
Annnl, a-na'-ni, [whom JehoAnanlab, an-a-ni'-ah, \ ^^^^ co^^" <»• oak, Alametb, al'-a-meth, Arieb, a-ri'-eh, lion. Ariel, a-rl'-el, lion of God. Arlmatbeea, ar - 1 - ma - the'-a, the heights. Ariocb, a'-rl-ok, 1 „ Arlgai, a-ris'-sal, ) """-"le.
[e., guards). Ananias, an-na-ni'-as (see HanaNIAH). Anatb, a'-nath, an answer (to prayer). Anatbotb, an'-a-thoth, answers (to prayers). Andrew, an'-droo, a strong man, manly. Andronlcug, an-dro-ni'-kus, a man
Alemetb, al'-e-meth,;<=°^®'"^°SAlexander, al-ex-an'-der, the helper of men. Alexandria, al-ex-an'-dri-a (the city named after Alexander). Allab, a-ll'-ah (see Alvah), Allan, a-li'-an, tall, thick, Allon, al'-lon, ah oak, A I lon-Bacbuth, al'-lon-Bach'-uth, o. if weeping. Mmodad, al-mo'-dad, extension (?). Almou, al -mon, hidden.
Arlgtarcbua, ar-is-tar'-kus, best, e& cellent, chief. ArUtobnlos, ar-is-to-bu'-lo8, a good counsellor, the best advlee. Arklte, ark'-lte, fugitive. Armageddon, ar-ma-ged'-don, height excelling others, a victorious man. Anem, a'-nem, two fountains. Aner, a'-ner, a young man. Anlam, a'-ni-am, sorrow of the jBople. of Megiddo. Armenia, ar-me'-uja.
AKM BAA BED
ArmonI, ar-mo'-ny, Imperial. Aruan, ar'-nan, nimble. Ariioii, ar'-non, noisy. Arod, a'-rod, i Axodi, ar'-o-di, / '^"^
Baal-zebub, ba-al'-Ze-bub, lord of tne
Atlilai, ath'-lal. Atltens, ath'-ens. Attai, at'-tal, opportune. Attalia, at-ta-li'-a. Augustus, aw-gus'-tus, Increasing, majestic. Avcn, a'-ven, notliingness. Avlm, av'-im, 1 Avith, a'-vlth, i Azal, a'-zal, noble, root, declivity. Azallah, az-a-li'-ah, whom Jehovah fly. Baal-zepbon, ba'-al-Ze'-phou, place of Typhon, or sacred to Typhon. Baana, ba'-a-nah. ) > ^ I son of afflictio*. Baanah, ) Baara, ba'-a-rah, foolish. Baaseiah, ba-a-si'-ah, work of Jeho* vah. Baasha, ba'-a-sha, wickedness. Babel, ba'-bel, i Babylon, bab'-y-lon, 1 Baca, ba'-kah, weeping. Baliurlin, ba-hu'-rim, young men. Bajltli, ba'-jith (same as Beth), house Bakbakkar, bak-bak'-kar, wasting ol
Aroer, ai'-o-er, ruins (?). Arpad ar'-pad 1 Ai-pliad. ar'-fad, ) Arpliaxad, ar-fax'-ad. Artaxei-xes, ar-tax-erx'-ees, powerful ruins. warrior. ilrtemag, ar'-te-mas, whole, sound, wltliout a fault. Artibodi, ar'-u-both, windows. Ai'umali, a-roo'-mali, elevated. Ar-vad, ar'-vad, a wandering, place of confusion. lias reserved. Azaniah, az-a-ni'-ah, whom Jehovah hears. Azarael,a-zar'-a-el,1 ^^^^^ f.^^ Azareel, aza'- re-el, 1 the mountain. Bakbuklah, bak-buk-i'-ah, emptying fugitives. Arza, ar'-za, earth, A8a, a'-sah, physician. Aeahel, as'-a-hel, i ^hom God made Asaiali, as-a-i'-ah, helps. Azariah, az-a-ri'-ah, whom Jehovah (i.e., wasting) of Jehovah. Balaam, ba'-lam, foreigner. Baladan, bal'-la-dan, whose lord is Bel. Balali, ba'-lah, bashfulness (?). Balak, ba'-lak, empty, void. Bainali, ba'-mah, high place. Bamotli, ba'-iuoth, high places Bamoth-Baal, ba'-moth-Ba'-al, n. p. of Baal. Baiil, ba'-ny, built. Barabbag, ba-rab'-bas, son of Abba, or of shame. Barachel, bar'-a-kel, whom God blessed. Baraclilah, bar-a-ki'-ali, I yyijojQ Baracltlag, bar-a-ki'-as, > Jeliovah blesses. Barak, ha'-rak,thunderbolt,llghtnlng, BarliumKe, bar-hu'-niite, I Baharunilte, ba-har'-u-mlte, ) inhabitant of Bahurlm, q. v, Bai-lali, ba-ri'-ah, a fugitive. Bar-Jesug, bar-Je'-sus, sou of Jesus, Of aids. Azaz, a'-zaz, strong. Azaziali, az-a-zi'-ah, whom Jehovah (i. e., constituted, appointed). Asapli, a'-saf, collector. strengthened. Azbuk, az'-buii, altogether desolated. Azekali, a-ze'-kah, a field dug over, broken up. Azel, a'-zel, noble. Azcin, a'-zem, strength, bone. Azgad, az'-gad, strong in fortune. Aziel, a'-zi-el, wliom God consoles. Azlza, a-zi'-zali, strong. Azmaveth, az-ma'-veth, strong to death. Azmon, az'-mon, robust. Aznotln-tabor, nz'-noth-Ta'-bor, ears
Asareel, a-sar-e-1, whom God has bound. Asarelah, as-a-re'-lali, upright to God. Asenatii, as'-e-nath, slie who is of Neitli (i. e., Minerva of the Egyptians). Ashaii, a'-shan, smoke, Ashbel, ash'-bel, determination of God. Ashdod, ash'-dod, a fortified place, a castle. Ashdotli-pisgali, ash'-doth-Pi z-gali (t. c, summits) of Tabor. Azor, a'-zor, Azur, a'-zur, outpourings of Pisgah. Aslier, ash'-er, fortunate, happy. Agherah, ash-e'-rah, fortune, happi-
Jhelper. Azziir r, a'-zur, jir, az'-zur, ness. Asliiina, asli'-i-ma, a goat with sliort
Azoth, or AzoTDS, I \ I a-zo'-tus, I (the Greek form of Ashdod, q. v.). AzricI, az'-ri-el, whom God helps. Azrikain, az-ri'-kam, help against an hair. Aglikclon, ash'-ke-lon, l Askclon, as'-ke-Ion, / "^^SmUon. Ashkcnnz, ash'-ke-naz. Aslinalk, asli'-nah, strong, migtity. Aalipenaz, asli'-pe-naz, liorse's nose. Aghtaroth, asli'-ta-roth, statues of Asliloreth. Aghtorctli, ash'-to-reth, star, specially
Joshua. Bar-Jona, bar-Jo'-na, s. of Jonah. Barkos, bar'-kos, painter. Baritabag, bar'-na-bas, son of comenemy. Azubali, a-zu'-bah, forsaken. Azzali, az'-zali, the strong, fortified. Azzau, az'-zan, very strong. fort. Bargabag, bar'-sa-bas, s. of Saba. Bai-tholomcw, bar-tjiol'-o-mew, ». of Talmai. Bartlinreug, bar - tymce'-US, t. of Tinireus. Barurli, ba'-rook, blessed. Barzlllal, bar-zil'-lal, of iron. BagUaii, lia'-shan, soft, sandy soil. Baglian-havolh-JaIr, ba'-shan-Ha'- voth-Jay'-yir, 15. of the villages Of Jalr. Bagltrinatli, bash' - e - math, sweet sint'Uing. Batbrabbim, bath-rnb'-blm, daugh-
Baal, ba'-al, lord, master, possessor, owner. Bnalah, I'a'-a-lah ) „,gtre88. Banlntb, ba'-a-lath, ' Uaalntb-bi-cr, ba'-a-lath-be'-er, having a well. Bnal-b<-rlth, ba'-al-ne-reeth', covenant lonl. Baal-;;ad, ha'-al-Gad, lord of fortune. Bunl-bainoii, ba'-al-IIa'-mon, place the planet Venus, the goddess of love and fortune. Asia, a'-shya. Aslcl, a'-siel, created by God. Agiiah, as'-nah, storehouse, bramble. Agnapper, as-nap'-per, leader of an army. Agpatha, as'-pa-tha, a horse, bullock. Agriel, as'-rl-el, the vow of God. Aggliar, aKii'-ur, blackness. AMir, a.s'-Keor, captive. AggoM, as'-H(xs. Aggyria, as-syr'-rya (named from As- (>r 11 null I i I ude. Bnal-haii Hii, ba'-al-IIa'-nan, lord of bcnltiiiity. Banl-liazor, ba'-nl-IIa'-zor, having a ter of many. Bath-gheba, bath'-she-bah, d. of the shur). Agtaroth, .as'-ta-roth, 1 (see ASHTOAgfurtc, as-tivr'-tee, J kktii). Agupplm, as-up'-plm, collections. AgyiK'i-ltug, as-sln'-kry-tus, Incom-
Vlllll'iC. Baal-lK'i-moii, ba'-al-Her'-mon, place oath. Bath-gliua, bath'-sliu-ah, d. of wealth. Baval, bav'-val, son of wishing (?). Bazlllh, biiz'-lith, a making naked. Beallalk, be-a-U'-ah, whom Jehovah of 1 Icniioii. Uaall, l)H'-ii-ly, niy lord. Baalim, li:\'-ii-lim, lords. Bnalls, lia'-u-lls, son of exultation. Ilaal-nit'oii, ba'-al-Me'-on, place of piinil>le. Atad, ii'-tad, buckthorn. rules. Bealoth, bo'-a-loth, citizens (?). Se« Baa LATH. Belml, bob'-al, father, paternal Bcrlirr, be'-ker, aoung camel, or Alui-itli, !i t'-a-rah, a crown. Atnr<>tl>, at'-a-roth, 1 AtroOi, at'-rolh, j Atvr, ;i'-ter, bound, shut np. Atliacli, a'-tiiak, lodging-place, Allinlnli, athul'iyah, whom .leliovali lialiil Mtloii. Baal-pt'or, ba'-al-Pe-or, lord of the crown s. opciilnii. Baai-pi'i-azlni, ba'-al - Pe - ra' -zlm, phicc of lircix'lips. IlH«l-Hlia IlKlia, ba'-al-Sha'-ll-sha, lord first horn. Ilcriioratli, he-ko'-rath, ol Tsprlng ot the first birth. Ilrdnd, be'-dad, separation, part. Uedan, be'-dan, servUo.
(or |)lacc) of Kliallslia. Itaal-laninr, Im'-al-Ta'-mar, place of iriiiile. Atiiiiliah, ath-a-ll'-ah, whom Jcliovuli lias aflllcted. puftu-lrccs.
BED BET BUZ
Besor, be'-sor, cold, to be cold, as water. Betah, be'-tah, confidence. Beten, be'-ten, valley. Bethnbara, beth-ab'-a-rah, house of Beth-phalet, bctli-fa'-let. (See BethPALET.) Beth-rapha, beth-ra'-fah, house of the Uedeiali, bed-e-i'-ah, in the protection of Jehovah. Beelinda, be-el-i'-a-dah, whom tlie Lord has known. Beelzebub, be-el'-ze-bub (see BaalZEBUB). Beer,.be'-er, ) Beera, ) v,, , , well. „ ' >be-e-rah,( Beeran, > > Beer-ellm, be-er-e'-lim, w. of heroes. Beerl, be-e'-ry, man of the w. Becr-laliai-rol, be-er'-la-hah'-y-ro'y, giant. Betli-rehob, Ijeth-re'-hob. Ji. or region of l)rc>adtli. Betbsaidn, beth-sa'-i-da, ?i. of fishing. Beth-slian, beth'-shan, 1 passage. Beth-anath, beth'-a-nath, Beth-aiiolh, beth'-a-notli of response, or eclio. Betltiiny, l)eth'-a-ny, h. of dates. BetU-arabah, beth-ar'-a-bah, h. of the ! BetZi-shean, betli-slie'-an, J ''• Beth-shemesh, beth'-she-mesh, h. of the sun. Beth-«hi Uah, botl)-shit'-tah, h. ol acacias. Betli-lnppiiah, beth-tap'-pu-a!i, }i. of apples or citrons. BetUiiel, be-tliu'-cl, man of God. Betbul, be-tlicwl', abode of God, tarrying of God. Betlj-ziir, beth'-zur, bouse of the rock. Betoiiiii), bel-o'-nim, pistachio nuts. Beitlali, l)e-ew'-lah, married. Bezai, l)e'-zai, victory. Bezaleel, be-zal'-e-el, in the shadow desert. BetU-aram, beth-a'-ram, h. of the w. of seeing (God) and living. Beeroth, be-e'-roth, wells. Beer-slieba, be-er'-she-bah, well of the oath. Beeshterali, be-esh'-te-rah, house or temple of Astarte. Behemoth, be-he'-moth (but more commonly pronounced in English, be'-he-moth), great beast, or perhaps water-ox. Bekah, be'-kah, part, half. Bel, bel. (See Baal.) Bela, beiglit. Betli-arbel, beth-ar'-bel, h. of the ambush of God. Bcth-avt'i>, beth-a'-ven, h. of vanity (i. e., of idols). Betli-azmavetli, beth-az-ma'-veth, h. strong as deatli. Brtli-bnal-meon, betli'-ba-al-me'-on h. of Baal-meou. Bctlk-bara, beth'-ba-rah. (See BethABARA.) Belh-biiel, beth-bir'-e-i, h. of my creation. Betli-cnr, betli'-kar, h. of pasture. Betli-dagon, beth-da'-gon, h. of Dagon. Belli-dibl Htliaim, beth-dib-la-thay'- (i. e., the protection) of God. Bezek, lie'-zek, lightning. Bezer, Ije'-zer, ore of precious metal. BU'hri, bik'-ri, juvenile. Bldkar, bid'-kar, son of piercing
) he'-lah, destruction. Belah,j Bellal, be'-li-al, worthless. Belshaxxar, bel-shaz'-zar, y jjpj.j BeKeshaziar, bel-tp-shaz'-zar | prince (i. e., prince whom Bel favours). Ben, ben, son. Brnaiah, be-nai'-yah, whom Jehovah til rough. Blstl.a,big;-thah, jgift of fortune. Bigtliaii, l)ig'-than,J Bigvai, big'-vai, husbandmen (7), happy (?). Bild?id, l)ir-dad, son of contention. Bileam, bil'-e-am, foreign. Uilirah, l)il'-gah, ) , , , Bilsai,bil'-gai, 'I Cheerfulness. ini, li. of the two cakes. Bethel, l)etli'-el, h. of God. Beth-emek, beth-e'-mek, 7».*of the valley. Bether, be'-ther, separation. Bethesda, belli - es'- dah, house of mercy. Beth-ezel, beth-e'-zel, h. of firm root
)l:is built. Beii-amml, ben-am'-my, son of my own kindred. Bciie-berak, ben-eb'-e-rak, sons of Barak (or of lightning). Bene-Jaakan, ben-e-ja'-a-kan, of Jordan. Beii-hadaci, ben-ha'-dad, s. of Hadad. Ben-hall, ben-hah'-il, s. of the host
Bilhali, bil'-hah, modesty. Blllinii, bil'-han, modest. Bllshaii, bil'-shan, son of tongue (i.e., (('. c, ol fixed dwelling). Beth-gader, beth-ga'-der, h.^ of the wall. Beth-gamiil, beth-ga'-mul, h. of the weaned. Beth-haccercm, beth-hak'-ker-em, !i. of the vineyard. Eeth-haggan, beth-hag'-gan, the gareloquent). Biinlial, bini'-hal, son of circnmt ision. Bliien, bin'-e-ah, a gushing fortli. Biniiui, bin'-nu-i, building. Blrsha, bir'-sha, son of wickedness. Birzavitli, bir' - za - vith, aperture.s, wounds (?), well of olives (7). Bishlam, bis)i'-lam, son of peace. Bitliiali, bith-i'-ah, daughter (t. e., worshipper) of Jehovah. Blthroii, bith'-ron, section. Blthyiila, bi-thinn'-ya. Bizjothiali, biz-joth'-i-ah, ] Blzjothjali (i. e., warrior). Ben-hanan, ben-ha'-nan s. of one wlio is gracious.
Bi-niiiii, hen-ee'-noo, our s. Benjamin, ben'-ja-mln, 3. of the right den-/). Beth-haran, beth-ha'-ran, 7». of the height. Beth-hoglah, beth-hog'-lah, h. of the partridge. Beth-hoi-ou, beth-ho'-ron, h. of the hollow. Beth-jeslilmoth, beth-jesh'-l-moth, hand. Brno, ben'-o, his s. ii-oni, ben-o'-ny, s. of my sorrow. Fen-zoheth, t)en-zo'-heth, s. of Zoheth. Bcon, be'-on (contracted from Baalli, biz-joth'-i-ah, 1 „„. , . meon, t). v.). Bror, be'-or, torch, lamp. Bera, be'-ra, son of evil (?). Berachah, ber-a'-kah, blessing. Berachlah, ber-a-ki'-ah, 1 ^^^^ j. Bcrechlah, ber-e-ki'-ah, , , . . ,, , . , > contempt Ii, biz-joth'-jah, J
/(. ot the deserts. Betli-lcbaoth, beth-Ieb'-a-oth, h. of lionesses. Bcth-Iehein, beth'-le-hem, h. of bread. Beth-lelicm-ephratah, beth'-le-hemof Jehovah. Blztlia, biz'-tha, eunuch. Blastu8, blas'-tus, one who sprouts, gum. Boanerges, l)o-a-ner'-ges, sons of thunder. Boaz. ho'-az,lflgej„g^^_ Booz, bo'-oz, i Bochei-u, bok'-e-roo, he is firstborn. Boclilm, bo'-kim, weepers. Bohan, bo'-han, thumb. Boscath, bos'-cath, stony, elevated ground. Bosor, bo'-sor (same as Beor, q. v.). Bozez, bo'-zez, shining. Bozrah, boz'-rah, a fold, sheepfold. Biikkl, buk'-kl, wasting. Bukklah, buk-ki'-ali. w. of Jehovah. Bunah, bew'-na, prudenoe. Bunnl, bun'-ni, built. Bnz, buzz, despised, or contemned. Buzt, bew'-zl, descended from Buz
El'-ra-tah, B. the fruitful (?). Beth-lehcm-judah, oeth'-le-hem-Ju'- liovah hath blessed. Beralah, be-ral'-yah, whom Jehovah dab, B. of Judah. Beth-maachah, beth - ma'- akah, house of Maachah. Beth-marcaboth, beth-mar'-ca-both, created. Bcrea, be-re'-a. Bered, be'-red, hall. Berl, be'-ry. (See Beeri.) Beiiah, be-ri'-ah, son of evil (7), a gift(?). Berllteg, be-ri'-ites, descendants of Beriab. Berlth, be'-rlth, a covenant. Bernlce, ber-ni'-see, bringer of victory. Bcro€lacli-baladan,ber'-o-dak-Bal'-ah. of cliariots. Bctli-ineon, beth-me'-on, h. of habitation. Beth-nlmi-ah, beth-nim'-rah, h. of limpid and Sweetwater. Beth-i>alct, beth-pa'-let, h. of escape, or of Pelet. Beth-iiazzez, beth-paz'-zez, h. of disdan, Berodach, worshipper of Bel. Berothalt, ber'-o-thah, 1 ,, T, ^. . / .1 1 f roy wells. KerotUni, l)ero'-thai, J Brxiii, bi-'-sai, sword, or victory (7). UeHodelnli, be-so-di'-ali, in the secret persion. Beth-peor, beth-pe'-or, temple of (Baal) Peor. Bethphage, beth-fa'-Jee, house of unripe figs. o: Ji liovah.
CAB CEE DIN
Cab, kab hollow. * Cabbon, kab'-bon, bond, cake. Cabul, ka'-bul, as nothing. Ceesar, see'-zar, a cut or gash.
CheretliUes, ker'-etli-ite.s, execution-.
Crete, kreet. Cretlans, kreet'-yans, inhabltauts of ers, runners. OherUU,ke'-rith,| sj.paration. Cherisb, ke'-rish, • Cherub, ke'-rub, 1 a herald (7). Cherub, cher'-ub, / strong (7). Cherubim, cher'-u-bim (plural of cherub). Cliesalon, kes'-a-lon,confldence,hope. Chesed, ke'-sed, gain. Chesil, ke'-sil, a fool, ungodly. ChesulIoUi, ke-sul'-loth, confidences. Chezlb, ke'-zib, false. Chidou, ki'-don, dart, javelin. Clilleab, kil'-e-ab, whom the father (i.
Crete. Crispus, kris'-pus, curled. Cush, kush, \ Cushan, ku'-shan, > black. Cushi, ku'-shi, / Cuth,kuth
Caiaphas, kai'-a-fas, depression. Caln,kane, 1 ^ possession, pos Cainau, kai'-nan, sessed, or acquired. Calali, kab'-lah, old age. Calcol, kal'-kol, sustenance. Caleb, ka'-leb, a dog. Caleb-ephratah, ka'-leb-Eph'-ra-tah, I treasure-house (?>. Cutha, ku'-tha, ) Cutheans, ku-the'-ans, inhabltauta of Cutii. Cyprus, si'-prus. Cyrene, si-re'-nee. Cyrenlus, si-re'-ni-us, who governs. Cyrus, si'-rus, the sun.
C. the fruitful. Calneli, kal'-nay, ) fortified and will Calno, kal'-no, > e., Creator) has perfected. ClUlioii, kil'-e-on, wasting away. Clillmad, kil'-mad. Chimham, kim'-ham, languishing, longing. Cblunereth, kin'-ne-reth, > ^ j Clilnneroth, kin'-ne-roth, / Clilos, ki'-os, open, or opening. Chlsleu, kis'-lew, languid. Cliislon, kislon, confidence. CliislotU-tabor, kis'- loth - Ta'- bor, flanks of Tabor. Chittim, kit'-tim, men of Cyprus. Chiun, ki'-youn, statue, image. Cbloe, klo'-ee, green herb. Chora«han, ko-ra'-shan, smoking furnace. iug. Calvary, kal'-va-ry, skull. Camoii, ka'-mon, abounding in stalks. Cana, ka'-nah, reedy. Canaan, ka'-nan, depressed, low re-
Dabareh, dab'-a-ray 1 ^heep-walk. Daberatli, dab'-e-rath, > Dabbasheth, dab'-ba-slieth, hump of a camel. Dagon, da'-gon, little fish. Dalaiah, da-lai'-yah, whom Jehovah gion, merchant. Candace, kan-da'-see, who possesses, hath freed. Dalmanutha, dal-ma-nu'-tha. Dalmatla, dal-may'-shya. Dalphon, dal'-fon, swift. Damarls, dam'-a-ris, a little woman. Damascenes, dam-a-seeus', people of sovereign of slaves (7). Canneh, kan'-nay, plant or shoot. Capernaum, ka-per'-na-um, city of consolation (?). Caphtor, kal'-tor, chaplet, knop (7). Caphtoriin, kaf-to-rim, inhabitants
Damascus. Damascus, da-mas'-kus, activity. Dau, dan, judge. Danjaan, dan-ja'-an, woodland Dan, Daniel, dan'-yel, God's judge. Daunah, dan'-nah, low place. Dara, da'-rah (probably contracted from the next word). Darda, dar'-dah, pearl of wisdom. Darius, da-ri'-us, compeller (7). Darkon, dar'-kon, scatlerer. Dathan, da' -than, belonging to fountain. David, da'-vid, beloved. Deblr, de'-ber, inner sanctuary. Deborah, deb'-o-rah, bee. Deeapolis, de-kap'-o-Us, ten cities. Dedan, de'-dan, lowland. Dedanlm, ded'-a-nim, inhabitantji ot of Caphtor. Cappadocla, kap-pa-do'-shya. Carcas, kar'-kas, eagle (7), severe. Carchemish, kar'-ke-mish, fortress of Chemosh. Careali, ka-re'-ah, bald. Carmel, kar'-mel, the mountain of the garden, park. Carml, kar'-my, a vinedresser. Carpus, kar'-pus, fruit, or fruitful. Carghena, kar'-she-nah, spoiling of war. Caslphia, ka-slf'-i-a, silver (7). Casleu, kas'-lew, languid. Casluliim, kas'-lu-him, fortified. Castor, kas'-tor. Cenchrea, sen'-kre-a, millet, small pulse. Cephas, see'-fas, a rock, or stone. Cesarea, ses-a-re'-a, named after (Au-
I the secrets Chorasln,J (. or mystery. Chozeba, ko-ze'-ba, lying. Christ, the anointed (equivalent to Messiah). Chronicles, kron'-i-kls, records of history. Chub, kub, the people of Nubia (7). Chun, kun, establishment, place (7). Chushan-rishathaim, ku' - shan -
Rish-a-thay'-ini, most malicious or wicked Cuslilte. Chuza, kew'-zii, seer. Cllicia, sl-lish'-ya. CInneretIt, kin'-ne-reth. (See ChinNEROTH.) Clauda, klaw'-da. Claudia, klaw'-dya. Claudius, klaw'-dl-us. Clement, klcm'-ent, mild, good, mod-
Dedan. Dehavltes, de-ha'-vltes, villagers. Dekar, de'-kar, piercing through. Delalah, de-lai'-yah, whom Jehovah gustus) Ceesar. Cesarea-pliillppl, ses-a-re'-a-Phll-lp'- pi, named after Philip (the tetrarch). Clialcol, kal'-kol, sustenance. ChaUlea, kal-de'-a. Cliarasliim, kar'-a-shlm, craftsmen. Cbarran, kar'-ran. (See Haran.) Cliebar, ko'-bar, length. Cltedorlaomer, ked-or-la'-o-iner, a handful of sheaves. Chelal, ko'-lal, completion. Chelluh, kel'-lew, the state or condihas freed. Delilah, de-U'-lah, feeble, pining with desire, weak, delicate. Denias, de'-mas, of the people (or conest. CleoiJas, kle'-o-pas, ClcophMs, kle'-o-fas, learned, the tracted from the next word). Demetrius, de-me'-tri-us, belonging to Ceres. Derbe, der'-bee, juniper (7). Deuel, de-u'-cl, invocation of God. Deuteronomy, de\v-ter-on'-o-my, a rocapltulation of the law. Diana, dl-an'-na, light-giving, perfect. DIblalm, dlblay'-lni, ) two Diblathalm, dib-la-thay'-lm, ) cakes. Uiblath, dib'-lutli (supposed to be the whole glory. Cnldiis, nl'-dus. Col-hozi'ii, kol-ho'-zeh, all-seeing. ColoHHe, ko-los'-see. CoiossiniiH, ko-losh'-e-ans, people of tion of a bride, completed. Chelub, ke'-liib, basket. Chelubal, ke'-lu-bal (same as Caleb, Colosse. Coiiinh, ko-nl'-ah (contracted from .Ikcon lAii, q. v.). Cononlah, kon-o-ul'-ah, whom Jehon. v.). ChemarlmH,kom'-a-rlms,ln black (ntvah (li'renilN, has set up. Coos, ko'-oM. Cor, kor, a round vessel. Core, ko'-rc. (See KOKAH.) Corinth, kor'-lnth. CorliidilniiK, ko-rlnth'-ynns, luhabtiro). Clieinosh, ke'-mosh, subduer, conqiUTor, turner. Chennaiiah, kc-na'-a-nah, merchant. same as Ulblah, q. v.). Dlbon, di'-bon, pining. Dibon-);ud, di -bon-gad. J), of Gad.
Dlbrl, dlb'-ry, eloquent. DldymuH, dld'-y-mus, twin. Dlklah, dik'-lah, a palm tree. Dllean, illl'-o-an, cucumber Hold, Dlmitah, dim'-nah, dunghill. Dlmon,dl'-inon. Ut'.Ilncss. DImonah, dl-ino'-nah, f 'lienani, ki'n'-a-ny, protector. Cbennnlnh, ken-a-iil'-nli, whom .leliovah hill li set. ('Iiephnr-hnamnnonnl, ko'- far - Ilaam'-mo-nal, village of the Ammonites. Chepblrnh, ke-fl'-rah, village. Clieran, ke'-ran, a harp, lyre. Clivrethliun, ker'-eth-lms, Cretans (7). llniitN of ('(irliith. Cornrllus, kor-ne'-llus, of a horu. Cos, kos. Cosam, ko'-sarn, diviner. Coz, ko/., horn. <.ozbl, ko/.'-t>y, lying. r cseeus, kres'-Buus, growing.
Dinah, dl'-nali. Judged (t. «., acquit*
ted), vindicated.
DIN ELP E.P1
Elpalct, el'-pa-let, to whom God 14 salvation. Elparan, el'-pa-ran, oak of Paran. Eltckcb, el'-te-keh, to which God Ul
Eli, c'-li, going up, height, summit. Eliab, el-i'-iib, whose father is God. Eliafia, | el - i' - a - dah, whom God Kliadali, J cares for. Elialt, pl-i'-ah, my God is Jehovah. Elialiba, el-i'-a-bah, whom God hides. Eliakim, el-i'-a-kim, whom God has Dinaltes, di'-na-ites, people of Dinnh. Dinhabali, din-ha'-baU, a luikiugplace of robbers. Dlonysius, di-o-ny'-si-us, belonging to Dionyslus, or Bacchus. Diotreplies, di-ot'-re-fees, nourished by Jupiter. Dislian, di'-shan, antelope. Dizahab, diz'-a-hab, a place aboundfear (or object of fear). Eltekon, el'-te-kon, to which God Is the foundatioRi. Eltolad, el'-to-. jid, whose race or posset. Eliam, e-li'-am, God's people. Eliasaph, e - li' - a - saf, whom God added. Eliathah, e-li'-a-thah, to whom God terity is from God. Elnzai, e-lu'-zai, God is ray praises ing in gold. I>o(Iai, do'-dai, loving. Dodanlni, dod-a'-nim, leaders. Dodavah, dod-a'-vah, love of Jehovah. Dodo, do'-do, belonging to love. Doeg, do'-eg, fearful. Dophkati, dor-kah, knocking Dor, dor, dwelling. Dorcas, dor'-kas, gazelle. Dothan, do'-than, two wells or cisterns. Dmsilla, droo-sil'-la, dew-watered. Dumali, dew'-niah, silence. Drarali, dew'-rah, circle.
(i. e., my praises are directed to God). Elymas, el'-y-mas, a corrupter, or sorcerer. Elzabad, el'-za-bad, whom God gave. Elzapbaii, el'-za-fan, whom God procomes. Elidad, e-li'-dad, Whom God loves. Eliel, e'-li-el, to whom God strength sc. gives. Ellenai, e-li-e'-nal, unto Jehovah my tects. Eminis, e'-mims, terrible men. Emmanuel, em-man'-u-el, God with eyes (are turned). Eliezer, e-li-e'-zer, to whom God is help. Eliboreph, el-i-ho'-ref, to whom God us. Emmaus, em-ma'-us, hot springs. Emmor, em'-mor (same as Hamok, is the reward. EllUu, e-li'-hu, whose God Is He. EUjab, el-i'-jah, my God is Jehovah. Ellka, el-i'-kah, God of the congregaq. v.). Eiiam, e'-nam, two fountains. Enan, e'-nan, having eyes. Endor, en'-dor, fountain of habitation. Eneglalm, eu-eg-la'-im, /. of two calves, or two pools. Engannim, en-gan'-nim, /. of gardens. Engedi, en'-ge-di,/. of the kid. Enhaddab, en-had'-dah, /. of sharp-
Ebal, e'-bal, (1) void of leaves, (2) stony. Gbed, e'-bed, servant. Ebedmelech, e'-bed-me'-lek, servant tion (7). Ellm, e'-lim, trees. Ellnielech, e-lim'-e-lek, to whom God of the king. Ebenezer, eb-en-e'-zer, stone of help. Eber, e'-ber, the region beyond, a passer over. Ebiasaph, e-bi'-a-saf, father of gathis king. Eliornai, e-li-o-e'-ni, unto Jehovah my eyes fare turned). Eliphal, el'-l-fal, whom God judges. ElJphalet, e-llph'-a-let, to whom God ness, i. e., swift. Enbakkore, en-hak-ko'-re, /. of the ering. £bronali, e-bro'-nah, passage (of the is salvation. EUpbaz, el-i'-faz, to whom God is strength. Eliplieleli, e-liph'-e-leh, whom God distinguishes (f. p., makes distinguished). Elisabeth, e-lis'-a-beth, the oath of God. EUgba, e-li'-sha, to whom God is salvation. Elisbah, e-li'-shah. Eligliama, e-lisha'-ma, whom God hears. Ellshaphat, e-lish'-a-fat, whom God crier. Enhazor, en-ha'-zor,/. of the village. En-misbpal, eu-mish'-pat,/. of judgsea). Eccleslastes, ek - klee - zy - as' - teez, ment. Enoch, e'-nok, initiated, or initiating. Enon, e'-non. (See ^NON.) Enos, e'-uos, man. Enrinimon, en-rim'-mon, fountain of tlie pomegranate. En-rogel, en-ro'-gel, /. of the spy, or preacher. Ed, ed, witness. Edar, e'-dar, flock. Eden, e'-den, pleasantness. EAer, e'-der, same as Edak. Edom, e'-dom, red. Edomltes, e'-dom-ltes, inhabitants of Idumea (or Edom). Edrei, ed'-re-l, strong. Eglah, eg'-lah, heifer. Eglalra, eg-lay'-im, two pools. Eglon, eg'-lon, pertaining to a calf. Egypt, e'-Jipt. Ebi, e'-hi, my brother. Ehud, e'-hud, Joining together. Eker, e'-ker, rooting up. Efcron, ek'-ron, eradication. fuller's /. Eshemeah, en-she'-mesh, /. of the sun. Entappuah, en-tap'-pu-ah, /. of the apple tree. Epaphras, ep' - a - fras (contracted from the next word). Epaphroditug, e - paf - ro - di' - tus, agreeable, handsome. Epenetus, e-pen'-e-tus, laudable. Ephah, e'-fah, darkness. Ephal, e'-fai, wearied out, languishjudges. » Elisheba, e-lish'-e-ba, to whom God is the oath. Elishua, e-lish'-u-ah, to whom God Is salvation. Ellud, e-li'-hud, God of Judah. Elizaphan, e-liz'-a-fan, whom God protects. Ellziir, e-ll'-zur, to whom God is a Bladah, el'-a-dah, whom God puts on. Elah, e'-lah, terebinth. Elam, e'-lam, age. Elamltes, e'-lam-ltes, inhabitants of ing. Epher, e'-fer, calf, young animal. Epheg-dammim, e' - fes - dam' - mira, I rock. Elkanah, el-ka'-nah, whom God pos-
Elam (or Persia). Elasata, el'-a-sah, whom God made. Elath, e'-lath, trees, a grove (perhaps cessation of blood. Ephesus, ef'-e-sus. Ephcslang, e-fe'-zhl-ans, inhabitants sessed. Elkosbite, el'-ko-shite. Inhabitant of Elkosh. Ellagar, el*-Ia-sar, oak or heap of Assyria. Elmodani, el-mo'-dam (same as Almodad, q. v.). Elnaam, el'-na-am, whose pleasure of palm trees). El-betliel, el-beth'-el, the God of Bethel. Eldaah, el'-da-ah, whom God called. Eldad, el'-dad, whom God loves. Elead, el'-e-ad, whom God praises. Elealeh, el-e-a'-lay, whither God asof Ephesus. Ephlal, ef'-lal, judgment. Ephod, e'-lod, to gird on, put on. Ephphatha, ef'-fa-thah, be opened. Ephralm, e'-fra-lm, double land, twin or joy God is. Elnatban, el-na'-than, whom God gave. Elon, e'-lon, oak. Elonltes, e'-lou-ltes, descendants of Elon. Elon-betK>hanan, e' - Ion - bcth - haland. Ephralmltes, e'-fra-lm-ites. inhabit* ants of E.pliraiin. Ephrntah, ef'-ra-tali, land, region (7), cends. Elea«ata, el-e-a'-sah, whom God made or fruitful (7). Ephrathlt<-«, ef'-ralh-ites, Inhabitants of Ephrath. Ephron, e'-fron, of or belonging to* or created. Eleazar, el-e-a'-zar, whom God aids. El-elohc-Urael, el-e-lo'-he-lz'-ra-el, God, the God of Israel. Eleph, e'-lef, ox. Elbanan, el-ha'-nan, whom God gave. nan, oak of tlie house of grace. Elotb, c'-loth (same as Elatii, q. v.). Elpaal, el'-pa-al, to who)n God is the reward. calf. EpIcurcanK, ep-i-ku-io'-ans, follow-
I ers of Epicurus.
EB GER GUR
watcher, watchful. Er, err, £}ran, e'-rau Granites, e'-ran-ites, posterity of Eran. Erastns, e-ras'-tus, lovely, amiable. Erech, e'-rek, length. Eri, e'-ri, guarding (t. e., worshipping)
Geshani, ge'-sham, filthy. Gesliem, ge'-sliem, is rained upon. Geshur, ge'-siiur, bridge. Geshurl, ge -shu-ri, Gaasli, ga -ash, shaking, earthquake. Gaba, ga'-bah, hill. Gabbal, gub'-bai, an exactor of tribute. Gabbatha, gab'-ba-tha, platform. Gabriel, ga'-bri-el, man of God. Gad, gad, a troop, good fortune. Gadara, gad'-a-rah. Gadarenes, gad-a'-reens, inhabitants
Geshurites, ge-shu -rites, ants of Geshur. Gether, ge'-tlier, dregs. Gethsemane, geth - sem'- a - ne, oilpress. Geuel, gew'-el, majesty of God. Gezer, ge'-zer, place cut otT, precipice. Gezrites, gez'-rites, dwelling iu a des-
Jehovah. Erites, e'-rltes, inhabitants of Eri. Esar-Uaddou, e'-sar-had'-don, gift of of Gadara. Gaddi, gad'-di, fortunate. Gaddlcl, gad'-di-el, fortune of God (i. fire. Esau, e'-saw, hairy, rough. Esek, e'-sek, strife. EsU-baal, esh'-ba-al, man or fire of Baal. Esliban, esh'-ban, reason. Eslicol, esii'-lcol, cluster. Eslieaii, esh'-e-an, prop, support. Esltek, e'-shek, oppression. Eshtaol, esli'-ta-ol, petition, request. Eshtemoa, esh-tem-o'-ah, ) obedi Eshtemotli, esh'-te-moth, > ence. Eshton, esh'-toii, uxorious, womanly. Esli, es'-li,whom Jehovah reserved (?). Esrom, es'-rom (same as Hezron, e., sent Ivom God). Gadites, gad'-ites, descendants of Gad. Galiaiii, ga'-ham, sunburnt. Gahar, ga'-har, hiding-place. Gains, ga'-yus, eartlily. Galal, ga'-lal, weighty, worthy. Galatiaiis, ga-la'-shyans, inhabitants ert land. Glali, gl'-ah, breaking forth (sc.) of a fountain. Gibbar, gib'-bar, a hero, a soldier. Gibbethon, gib'-be-thon, a lofty place, an acclivity. Gibca, Glbeah, Glbeath, Glbeon, gib'-e-on, pertaining to a hill
J gib'-e-ah. , of Galatia. Galeed, gal-e'-ed, witness-heap. Galilee, gal'-i-lee, circuit. Gallim, gal'-lim, fountains. Gallio, gal'-li-o, one who lives on milk. Gamaliel, ga-ma'-li-el, benefit of God. Gammadiiiis, gam'-ma-dims, warriors (?). Gamul, ga'-mul, weaned. Garcb, ga'-reb, scabby. Garmite, gar'-mite, bony. Gashntu, gasli'-mu (same as Geshem, ,h, gib'-e-ath, } (i. e., built on a hill). Gibeonites, gib'-e-on-ltes, Inhabitants of Gibeon. Giblites, gib'-lites, inhabitants of Geq. v.). Estlier, es'-ter, star, fortune, felicity. Etam, e'-tam, a place of ravenous creatures. Etliain, e'-tham, boundary of the sea (?). Ethan, e'-than, a wise man, firmness. Ethbaal, eth-ba'-al, living with Baal bal. Glddalti, gid-dal'-ti, I have trained up. Glddcl, gid'-del, too great, giant. Gideon, gid'-e-on,. cutter down (i. c, brave soldier). Gldeoni, gia-e-o'-nl, » mj, Gldoiu, gi'-dom, ) Gihon, gi'-hon, breaking forth (of a river). Gllalai, gi-la-lai', dungy. Gllboa, gU-bo'-ah, bubbling fountain. Gilead, gil'-e-ad, (1) hard, stony region, (2) hill of witness. Glleadltc, gil'-e-ad-ite, inhabitant of q. v.). Gatam, ga'-tam, their touch, one puny
(i. e., enjoying the favour and help of Baal). Etlier, e'-ther, plenty, abundance. Etlkiopla, ethi -o'-pia, (region ot) burnt faces. Ethnan, etii'-nan, a gift. EtJtni, eth'-ni, bountiful, magnificent. Eubulus, eu-bu'-lus, prudent, wise, or thin. Gatli, gatli, wine-press. Gatli-riuiiiiun, gath-rim'-mon, iv. p. of tlie pomegranate. Gaza, ga'-zah, strong, fortified. Gazer, ga'-zer, place cut off', precipice. Gazez, ga'-zez, shearer. Gazltes, gaz'-ites, inhabitants of Gaza. Gazzam, gaz'-zam, eating up. Geba, ge'-bah, hill. Gebal, ge'-bal, mountain. Geber, ge'-ber, man. Geblin, ge'-bim, (1) cisterns, or locusts, Gilead. Gilgal, gil'-gal, a circle, or a rolllug away. Glloh, gi'-lo, emigration, exile. Glmzo, gim'-zo, a place abounding with sycamores. Glnath, gi'-iuith, protection, garden. Glnnetho, gin'-ne-tho, ) Ginnetlioii, gin'-ue-thon, / Glrgashite, gir'-gash-ite, dwelling lu good counsellor, Eunice, eu-ni'-see, good victory. Euodinii, eu-o'-di-as, sweet favour. Euphrates, eu-fra'-tes, sweet water. Euioclydon, t u-rok'-ly-don. Eiitychus, eu'-ly-kus, fortunate. Eve, eve, lile. EvI, e'-vi, desire, habitation. Evil-iiierodach, e'- vll - mer'- o-dak, f gardeuei".
(2) y-enclies. Gedalluli, ged-a-U'-ali, whom Jehovah lias niaile great. Gedcr, ged'-er, 1 ^^^^^^^ Gedor, ge'-dor, ) Gedcrali, ged-e'-rah, enclosure, sheepa flayey soil. Glspa, gls'-pah, soothing, flattery. Glttalt-hepher, git' - t«h - lie' - fer wine-press of the well, tatlaliii, gil'-ta-im, two wine-presses. Gittltes, git'-tites, iuhabilauts of the fool or worsliipper of Merodacli. Exodus, ex'-o-dus, going out, departure. Ezar, e'-zar, treasure. Exbat, I'z'-bal, hairy. Ezbon, ez'-bon, a worker. Ezeklns, ez-e-k i'-as. (See Hezkkiaii.) Ezekiel, e-ze'-ki-el, whom God will fold. Gedcrltc, ged'-e-rlte, native of Oeder. Gedcroth, ged'-e-rotli, folds. Gcliazi, gc-liu'-zi, valley of vision. Gelilolli, gt r-i-k)lh, regions, borders. Geiiialll, ge-nial'-ll, possessor or driver of camels. Geiiiarlnli, gi'ui-a-ri'-ah, whom Jeho-
Gatli. GKIith, git'-tlth, a stringed iustrunient. Gizonlte, gi'-zo-nite, Goath, go'-atll, lowing. Gob, gob, pit, cistern. Goj;, gog, extension, iiolun, go'-laii, exile. (.iol KotUa, gol'-go-thah, a skull. Gollalh, go-il'-ath, exile, an exile. toiuer, go'-nier, complete. Gomorrah, go - luor' - ruh, culturo, habitation. Goshen, go'-slien, frontier (?). Goznn, go'-zan, stone quarry. <>reeee, grees. Grecla, greesh'-ya. GudKodah, gud'-go-dah, tliunder (T). stri-iigtlieii. Ezcl, e'-zel, departure. Ezein, e'-zi in, I rue strength. Ezer, e'-zi r, lu lj). Eziitii-^eber, e' - zl - on - ge' - ber, the bacU-boni' <if ii giant. Eznite, ez'-nilc. Ezra, I'Z'-rali, h( Ip. Ezrnlilte, c/.'-rn-hite, a descendant of vah has cDiiiplcUd. Genesis, jen'-e-sis, generation, or beginning. GeiineMHret, gi'-nes'-a-relh. Genubalh, gcn-u'-bulh, theft. Gentiles, ji ii'-tiles, the nations of the west. Ger», tJerah, Kzi ii, or Zi'iali. Ezrl, c/.'-ri, ready to help, the help of •'-ra, a grain.
Jehovah. Ezroit, e/.'-roD. (>See Hezron.)
ge'-rar, .sojourning, lodgingl)lacc. G« rf;eseneM, ger-ge-seciis', inhabitants
Felix, fe'-llx, h'ippy. FeHiUH, fes'-tus, Joyful. FordiniiliiM, for-tu-nft fns, prosperous.
(iitiil, gu'-ni, painted with colours. Gunites, gu' - iiites, desceudanUi CT Guiii. Gur, gur, whelp, lion's cub. of (Ji'l'asa. Gerlziiii, ^er'-i-ziin dSershoni, ger'-sl Gcrslton..,ger'-shom,l
I, ger'-slion, > on.
GmuI, ga'-al, loalliiug.
GUR HAS HEN
Hamul, ha'-mul, who has experienced mercy. Hamulitcs, ha' - mul - ites, the posterity of Hamul. Hamutal, ha-mu'-tal, refreshing, lilie
Hatach, ha'-tak, verity. HathatU, lia'-lhath, terror. Hatlpha, lia'-ti-tah, seized, captive. Hatita, hat'-i-tali, digging, exploring. Hattil, hat'-lil, wavering. Hattiish, hal'-tush, assembled. HavUah, ha'-vi-lah, puny terror. Havoth-jair, ha'-voth-Ja'-ir, villages
Uui'baal, gur-ba'-al, sojourning of Baal.
Haahashlarl, ha-a-hash'-ta-ri, the muleteer. Habalah, ha-bai'-ah, whom Jehovah dew. Hanameel, ba-nam'-e-el. Hanan, lia'-nan, merciful. Hananeel, han'-a-ne-el, whom God graciously gave. Hanani, ha-na'-ni, favourable, gracious. Hananiali, han-a-ni'-ah, whom Jehovah graciously gave. Hanes, ha'-nees. Haiiirl, hiin'-i-ei, grace of God. Hannah, h:in'-nah, gracious. Haiinathnn, lian'-na-thon, gracious. Hanniei, ban'-ni-el, the favour of God. Hanoch, ha'-nok, initiated. Hanochites, lia'-nok-ites, descendants of Hatioch. Hannn, lia'-nun, gracious, whom (God) pities. Haphralni, haf-ra'-im, two pits. Hara, ha'-ra, mountainous. Haradah, har'-ra-dah, fear. Haran. ha'-ran, (1) mountaineer, (2) parched, dry. Hararlte, lia'-ra-rite, a mountaineer. Harbonah, har-bo'-nah, an assdriver. Harepli, lia'-ref, plucking. Harrth, lia'-reth, thicket. Harhaiah, liar-hai'-yah, who was dried up. Harhas, liiir'-lias, very poor. Harhnr, liar'-hur, inflammation. Harim, hn '-rim, flat-nosed. Harlpli, hii'-rif, autumnal showers. Harnephf r, har-ne'-fer, to snore, to inhale, to pant. Hai'od, ba,'-i (i(l, fear, terror. Harodite, lia'-ro-dite, inhabitant of Harod. Haroeh, lia-ro'-eh, the seer. Harorite, ha'-ro-rite. (See Harodite.) Haroshcth, har'-o-sheth, carving or hides. Habakkuk, hab'-bak-kuk, embrace. Hab-aziuiah, hab-a-zi-ni'-ah, lamp of Jehovah. Habor, ha'-bor, joining together. Hachaiiah, hak-a-ll'-ah, whom Jehoof Jair. Hauran, haw'-ran, cave-land. Hazael, haz'-a-el, whom God watches over. Hazaiah, haz-ai'-ah, whom Jehovah vah disturbs, dark. Hachllah, hak'-i-lah, dark, dusky. Hachmoui, hak'-mo-ni, wise. Hachmonlte, hak'-mo-nite, a descendant of Haclimoni. Hadad, ha'-dad, sharpness. Hadadezer, ha-dad-e'-zer, whose help watches over. Hazar-addar, ha'-zar-Ad'-dar, village of Addar. Hazar-enan, ha'- zar - E - nan, v. of fountains. Hazar-gaddah, ha'-zar-Gad'-dah, v. of good fortune. Hazar-hatticon, ha'-zar-Hat-ti-kon, is liadad. Hadad-rimmon, ha'-dad-Rim-mon, named from Hadad and Rimmon. middle v. Hazar-maveth, ha' - zar - Ma' - veth, court of death. Hazar-shual, lia'-zar-Shu'-al, village q. V. Hadar, ha'-dar, enclosure. Hadagliali, had-a'-sliah, new. Hadassali, ha-das'-sah, myrtle. Hadattali, had-at'-tah, new. Hadid, ha'-did, sharp. Hadlal, had' -lai, rest, rest of God. Hadoram, ha-do'-ram, noble honour. Hadrach, ha'-drak, dwelling. Hagab, ha'-gab, of jackals. Hazar-susini, ha'-zar-Su'-sim, v. of (station for) horses. Hazelel-po-ni, ha'-zel-el-po-ni, the shadow looking on me. Hazerlm, ha-ze'-rim ) Hazeroth, liaz-e -roth, > Hazer-shiisim, ha'-zer-shu'-sim, the village of horses. Hazezon-tamar, ha'-ze-zon-Ta'-ma t. locust. Hagaba, ha-ga«Jjah,} Hagar, lia'-gar, flight. Hagarites, lia'-gar-ites. Haggal, hag'-ga-i, i . Haggl, hag'-gi, . I pruning of the palm. Haziel, ha'-zi-el, the vision of God, seen by God. Hazo, ha'-zo, vision. Hazor, lia'-zor, enclosure, castle. Heber, he'-ber, (1) a passer over, (2) fellowship, society. Hebrews, he'-biews, descendants of festive.
Haggerl, hag'-ge-rl. Ilaggiali, hag-gi'-ah, festival of Jehovali. Haggites, hag'-gites, the posterity of Haggi. Hagglth, hag'-gith, festive, a dancer. Hai, lia'-i, a heap of I'uins. Hakkatan, hak'-ka-tan, the small. Hakkoz, liak'-koz, the thorn. HakupUa, ha-ku'-fa, bent. Hala, ha'-lah. Halak, ha'-lak, smooth. Halliul, hal'-hul, trernbling. Hall, ha'-li, ornament, necklace. Hallelujah, lial-le-loo'-yah, praise ye
Eber. Hebron, he'-bron, conjunclion, joining, alliance. Hebronltes, he'-bron-ites, the people of Hebron. Hegal, heg-a'-l, venerable (?), Helah, he'-lali, rust. Helam, he'-lam, stronghold. Helbah, hel'-baii, fatness (i. e., a ferworking. Harsha, har'-sha, enchanter, magician. Harum, ha'-rum, made high. Hariimapb, lia-ru'-maf, flat-nosed. Harupliitc, lia-ru'-fite. Hai-uz, ha'-i uz, eager, diligent. Haaadlah, lias-a-di'-ah, whom Jehotile region). Helbon, hel'-bou, fat (i. e., fertile). Heldal, hel'-dai, worldly, terrestrial
Jeliovah. Halloliegli, hal - lo' - liesh, the enchanter. Ham, ham, (1) warm, black, (2) nois» vital. Heleb, he'-leb (same as Helbah, q. v.) HelcU, he'-led, lile, the world. Helck, lie'-lek, portion. Helekites, he'-lek-ites, descendants of multitude. Hainan, ha'-man, alone, solitary. Hamath, ha'-matli, defence, citadel. Hamatbite, ha'-matli-ite, a dweller at Hatnath. Hamatli-zobah, ha'-math-Zo'-bah. Haininatli, ham' - math, warm springs. Hammedatha, ham'- med - a' - tlia, twin (?). Hammelecli, ham-nie'-lek, the king. Hammoleketli, ham - mo - le' - keth, vali loves. HasenuaU, has - enu'- ah, the brist-
Helek. Helem, he'-lem, stroke. Hcleph, he'-lef, exchange. Helez, lie'-lez, loin, liberation. Hell, he'-li, summit. Hclkal, hel'-kai, Jehovah liis portion, Helkatli, liel'-kalh, a portion. Hc'lkath-hazzur 1m , h el '-ka th - Hazzu-rim, they;, (tield) of swords. Helou, he'-lon, strong. Heinan, he'-maii, faithful. Hemaih, he'-niath, fortress, llemdan, hem'-dau, pleasant. Hen, hen, favour. Hena, he'-nah, low ground. Henadad, heu'-a-dad, favour of Ha ling. Hashablah, l]asli-a-l)i'-ah, Hashabn; Ha8habnj ah, liash-a-l)i'-ah, \ tnU, liash-ab'-nah, > tiah, hash-ab-nl'-ah, ) whom Jeliovah esteems. Hashbadana, hash - bad - a' - na, thought ill judging, wisejudge. Haglicm, lia'-sliein, fat. Hashinonnh, hash-mo'-nah, fatness, tlie queen. Uammon, ham' - mon, warm, or sunny. Hammothdor, ham' - moth - dor, warm-springs dwelling. Hamonah, ham-o'-nali, multitude. Hamon-gog, ha'-moti-Qog, m. of Gog. Hamor, ha'-mor, ass. Ilamuel, lia'-mu-el, heat (wrath) of God. fat soi 1. Hashnb, lia'-.sliuh, •> , • , 1 / ». . r under Hasnubah, lia-sliu'-bah, / standing, considerate. Hashuni, lia'-.shum, ricli, wealthy. Hasliupha, lia-shu'-fa, made naked. Ha8i-ah, lia.s'-iah, very poor. HasHcnaah, has - se - na' - ah, the thorny. dad. HenoclL, he'-nok. (See Enoch.)
HEP IJE IJH
llorcm, ho'-rcm, devoted, sacred. IlorUagldgad, hor'-ha-gid'-gad, con-
Heplier, he'-fer, pit, well. Heplierites, he'-fer-ltes, desceudaats of Hepher. IlepUzlbali, hef-zi-bah, in whom is my deliglit. Heres. he'-res, the sun. HeresU, he'-resh, artificer. Hermas, her'-mas, Mercury. Hcrmogeiies, her-moj'-e-neez, descendants of Mercury. Ilermoii, her'-mon, lofty. Ilerinonites, her'-mon-ites, the sum-
IJon, i'-Jon, a ruin. Inilab, im'-lah, whom He (God) will spicuous mountain. Ilori, ho'-ri, cave-dweller. Ilor.ms, ho'-rims, 1 descendants of Hoi-ltcs, ho'-ntes, i Hori. Ilormali, hor'-mah, a devoting, a place laid waste. Horonatm, hor-o-na'-im,two caverns. Horouite, hor'-o-nite, native of Horonaiin. Ilosah, lio'-sah, fleeing for refuge, or a rffi\j(i?. Hosea, ho-ze'ah ) welfare, salva Hoshea, ho-she -a, ' fill up. Ikkesh, ik'-kesh, pervereenens of mouth. Illyrlcum, il-lirr'-l-kum. Immanuel, im-man'-u-el, God with us. Immer, im'-mer, talking, loquacious. Imna, \ im/.^^h, whom He (God) Imnah, ) keeps back. Imrah, im'-rah, stubborn. Imrl, imri, eloquent. India, in'-dya, land of the Indus. Ipbedelah, if-e-di'-ah, whom Jehovab mils of Hermon. Ilerod, her'-i'od, glory of the skin. Ilerqdians, he-ro'-di-ans, partisans of Herod. Hcrodias, he-ro-'di-as, mount of pride. Hcrndioii, lie-ro'-di-ou. Heslibon, hesli'-bon, device. Heshmon, hesh'-mon, fatness, fat tion. HosUalah, ho-shal'-yah, whom Jehofrees. Ir, eer, city. Ira, i'-rah, town, watchful. Irad, I'-rad,' wild ass. vah aids, whom Jehovah has set free. Hoshaina, hosh'-a-mah, whom Jehosoil. Heth, heth, fear, terror. HetUlon, heth'-lon, a hiding-place, a belonging to a city. vah hears. Hotham,ho'-tham, ) signet ring. Hotlian, ho'-tlian, ) Hotltir, ho'-thur, (whom Jehovah)
i-ri'-Jah, whom Jehovah looks place wrapped up. Ilezeki, liez'-e-ki, strong. HezcklaU, hez-e-lci'-ah, the might of on. Iron, i'-ron, timid, pious, piety. Irpeel, eer'-pe-el, which God heals. Irghamish, eer-she'-mesh, city of the left {>). Hukkok, huk'-kok, decreed. Hul, liuli, circle. Huldali, hul'-dah, a mole, weasel. Humtah, hum'-tah, place of lizards. HnpUam, hu'-fam, inhabitant of the Jehovah (t. e., given by Jehovah). Hrzir, he'-zir, swine. Hezion, liez'-i-ou, vision. Hezrai, hez'-rai, sun. Iru, i'-ru. Isaac, i'-zak, laughter, sporting. Isaiah, i-zai'-yah, the salvation of Je-
enclosed, sur Hezroit, hez'-ron, hovah. Iscab, is'-kah, one vfiio beholds, looks rounded by a wall. Hezronites, hez'-rou-ites,descendants shove. Huphamltcs, hu'-fam-ites, descendants ol Hupham. Huppah, luip'-pah, covering. Hupplm, hup'-pim, coverings. Hnr, hur, cavern. Huial, hu'-rai, linen-worker. Hiirain, hu'-ram, noble, free-born (7). Hnri, lui'-ri, linen-worker. Husliah, hu'-shah, haste. Hu8hal, hu'-sha, hasting. Husbam, hu'-sliam, haste. HusbatUlte, hu'-shath-ite, inhabitant of Hezron. Hlddal, hid'-dal, for the rejoicing <>( Jehovah. HIddekel, hid'-de-kel, active, vehement, rapid. HIcl, lil'-el, God llveth. Hierapolis, hi-er-rap'-o-lis, a sacred or lioly city. HiUn, hi'-len, place of caves. Ililkiah, hil-ki'-ah, portion of Jolioout. Iscarlot, is-kar'-ri-ot, man of Keristh. Isbbab, Ish'-bah, praising. Isbbak, ish'-bak, leaving behind Iglibl-benob, ish'-bi-be'-nob, his seat is at Nob, my seat is at Nob. Isliboslietb, Ish-bo'-sheth, man of shame. Ishl, ish'-i, salutary. Ighlah, ish-i'-ah, ) whom Jehovah Isbijah, ish-i'-Jah, / lends. Isbma, ish'-ma, wasteness. Islimael, ish'-ma-el, whom God hears. Ishmarlltes, Ish'-ma-el-ites, 1 del8bmeelltr«, Ish'-me-el-ites, J scendants of Jehovah. Isinalah, iz-mai'-yah, \ whom J Isbmalah, ish-mai'-yah, i hears. Ishmerai, Ish' - me - rai, whom J keeps. Ishod, isli'-od, man of glory. I8hpan, Ish'-pan, bald. Isbtob, ish'-tob, men of Job. lsb«ah,ish-u'-ah,u^^„ level. Igbul, ish-u'-i, J iHinachlah, is-ma-ki'-ah, whom Je« hovali props up. Israel, is'-ra-el, contender or soldier of Gwl. iRraclltes, Is'-ra-el-ltes, descendant* of Israel. Issachar, is'-sa-kar, he brings vages (?). Italy, it'-a-ly. Itbal, I'-thal, with the Lord. Itliamar, Ith'-a-mar, the land palms. vali. HlUol, hil'-lel, singing, praising. Hliinoin, l]in'-uom. Hli-nSt, lil'-rah, nobility, a noble race. Htraiii, lii'-ram, noble. Hlzklah,hlz-ki'-ah, of llushah. HusUim, iiu'-siiim, those who make haste. Huz, huz, eight, sandy soil. Iluzzab, luiz'-zab. Myineneu», hy-men-e'-u8, nuptial, or I mightof.ToIlikljali, hiz-ki'-jah, ) a wedding song. liovah. IIIUIteH, hit'-tltes, descend.anls of Heth. Htvltes, hi'-vites, belonging to a vil-
Ibliar, ib'-har, whom He (sc. God) chooses. Ibleam, ib'-le-am, devouring the peolage. Ilobab, ho'-bab, beloved. Ilobnii, lio'-bah.a hiding-place. Hod, hod, splendour. Ilodalnli, ho-dai'-yah, 1 p,.^|x, Hodavlali, ho-da-vi'-ah,' ple. n,uelab,lb-nei'-yah.) ^^^^^ Ibiiijab, Ib-nl'-Jah, i vail will build up, t. c, cause to prosper. IbrI, ib'-rl, Hebrew. Ibzaii, il)'-zan, tin. Ivbabnd, lU'-a-bod, Inglorious. Icoiiluin, l-ko'-nl-um. Idalab, Id'-n-lah, that which God has Jehovah, or .Jehovah Ills glory. Hodesh, ho'-desh, new moon. IlodevnU, ho-do'-va (same as DAVIAH, q. v.). Hodlab, ho-di'-ah,
IIoj njajesty of Ood. Ilodljali, lio-dl'-jah, > shown. IdbaHh, Id'-bash, honied. Iddo, Id'-do, (I) loving, given to love; IIo;;]uli, hog'-lali, jiartridge. Hoham, ho'-harn, whom Jehovah im- (2) ealnmlty. Iduintrn, Id-u-me'-ah (same as Edom, pi'.\H. Koloii, ho'-lon, sandy. Iloniuni, ho'-mam, destruction, q. v.). Ignl, I'-gal, whom God will avenge.
Itlilel, Ith'-l-ol, God Is with me. libmali, Ith'-mah, bereavement. Itbnan, lt)i'-nan, given, libra, ith'-rah, Uxcellenco. Ithran, Ith'-ran, I Itliream, Ith'-re-am, al)undance at people, rest of the people. n.iiiihml, liof'-nl, pugilist, tighter. Iloplirah, liof'-rah (see Phakaoh-
i'-ge-al. Igdallah, Ig-da-ll'-ah, whom Jehovah
H). shall make great. Ilm, I'-ini, ruins. IJe-abarliii, Ij-e-ab'-a-rlm, ruinous heaps of Abarli», I(«»r, hor, mountain. Ilurniii, ho'-rara, height, mountaln- "IIK. ilureb, ho'-reb, dry, Uuiiert.
ITH JEC JEH
Jalimal, jah'-mal, whom Jehovah guards. Jaltzali, jah'-zah. Jahzeel, jah'-ze-el, whom God allots. Jahzeeliteg, jah'-ze-el-ltes, descendants of Jalizeel. Jakzerali, jali'-ze-rah, whom God brings back. Jair, ja'-er, whom He (sc. God) enligh tens. Jalriis, ja'-i-rus (Greek form of Jair). Jakan, ja'-kan, see Jaakan. Jakeli, ja'-keh, pious. Jakini, ja'-kim, whom God sets up. Jalon, ja' - Ion, passing the niglit, tarrying. Jambres, jam'-brees. James, james, supplanter, underminer. Jamin, ja'-min, right hand. Jamlnites, ja'-minites, descendants of Jarain. Jamlech, jam'-lek, whom God makes
Jeconiah, Jek-o-ni'-ah, whom J. has
Ithrlte, Ith'-rlte, descendants of Jether (?). Ittali-kazin, it'-tah-Ka'-zln, time of the judge, people of the judge. Ittai, it'-tai, with the Lord. Iturea, it-u-ie'-ah, a province named appointed. Jedalab, je-dal'-yah, who praises J. Jedlael, jed-i'-a-el, known by God. Jedidah, jed-i'-dah, beloved. Jedidlah, jed-i-di'-ah, the delight (friend) of Jehovah. Jeduthun, jed-u'-thun, praising, celefrom Jetur Ivah, I'-vali, overturning. Izhar, fiz'-liar, i brating. Jeczer, je-e'-zer (extracted from Abibjj Izehar, 1 iz'-e-liar, J Izrahlah, iz-ra-hi'-ah, whom Jehovah brought to light. Izralilte, iz'-ra-hite, probably same as Zarhite, q. v. Iirl, iz'-ri, the Izrite or Jezerlte.
ZER, q. v.). Jeezorites, je-e'-zor-ites, descendants of Jeezer. Jegar-gabaduthn, je'-gar-Sa-ha-du'- tliah, tlie heap of witness (?). Jelialeleel, je-lial'-el-eel, 1 ^j^^ Jebnlclel, je-hal'-e-lel, I praises God. JcUd«iab, jeh-dei'-yah, whom Jeho-
Jaakan, ja'-a-kan, he shall surround. Jaakobali, ja-ak-o'-bah, taking hold of the heel, supplanter, layer of snares. Jaala, ja'-a-la, wild she-goat. Jaalam, ja'-a-lam, whom God hides. Jaanal, ja-au'-ai, whom Jehovah answers. Jaareoreglm, ja'-ar-e-or'-e-gim, forvah makes glad. Jehlcl, je-hi'-el, wliom God preserves alive, God liveth. JeUlell, je-hi-e'-li, a Jehielite. Jeliezekel, je-hez'-e-kel. (same as EZEKIEL, q. v.). Jcblah, je-lii'-ah, Jehovah lives. Jebiskiab, je-hiz-ki'-ah, Jehovah strengthens. Jelioadab, je-ho'-a-rtah, \ whom J, Jcboaddau, je-ho'-a-dan, J adorned. Jthoabaz, je-ho'-a-haz, whom J. holds fast. Jchoash, je-ho'-ash, I whom J". Jebottanaii, je-ho-ha'-nan, 1 gave. Jelkoiacliin, je-hoy'-a-kin, whom J. lias established. Jeboiada, je-hoy'-a-dah, whom J, cared for. Jeboiakim, je-hoy'-a-kim, whom J. lias set up. Jeboiarlb, je-hoy'-a-rib, whom J. will to reign. Jauna, jan'-na, whom Jehovah bestows. Jauives, jan'-nees. Jaiioali, ja-no'-ah, Xrst Jaiioliali, ja-uo'-hah, J Jaiium, sleep, llight. Japbeth, ja'-leth, widely extending. Japliia, ja-ti'-ali, splendid. Japlilet, jaf'-let, whom God frees. ests of the weavers. Jaasau, ja'-a-saw, whom Jehovah made. Jaastel, ja-a'-si-el, whom God comforts. Jaazaiiiati, ja-az-a-ni'-ah, whom Jehovah lieais. Jaazer, Ja'-a-zer, whom He (God) aids. Jaaziali, ja-a-zi'-ah, which Jehovah
jaf-le'-ti, the Jafletite. Japbo, ja'-i<), beauty. Jarali, ja'-rah, honey. Jareb, ja'-rel), adversary. Jared, ja -red, descent. Jaresiab, ja-re-si'-ah, whom Jehovali cosiil'orts. Jal»al, ja'-bal, stream.
Jabbok, jab'-bok, pouring out, emptying. Jabcsh, ja'-besh, dry.
ja'- besh - Gil'- e - ad, Jabesh of Gilead. Jabez, ja'-bez, causing pain. Jabin, ja'-bin, whom He (God) connourishes. Jarim, jar'-ha. Jarib, ja'-rib, adversary. Jarinuth, jar'-muth, high. Jaroali, ja-ro'-ah, moon. Jaslien, ja'-shen, sleeping. Jagher, ja'-sher, upright. Ja»Uobeam, ja-sho'-beam, to whom the people turn. JasUub, ja'-shub, turning oneself. JasUubl-lelieni, ja-shu'-bi-Le'-hem, a returner to Bethlehem. JasUubUes,ja'-sliu-bites, descendants defend. Jeboiiadab, je-hon'-a-dab, whom J. impels. Jebonathan, je -hon'-a -than (see Jonathan). Jehoi-ain, je-ho'-ram, whom J. upholds. Jehosbabeatli, j e - h o - shah' - e - ath whose oath is J. Jehoshapbat, je-hosh'-a-fat, whom J. sidered. Jabneel, jab' - ne - el, which God caused to be built. JabiieU, jab'-neh, which He (God) caused to be built. Jachan, ja'-kan, troubled. Jacliin, ja'-kin, whom God strengthens, founds. Jacob, Ja'-kob, taking hold of the judges (pleads for). JeUosUeba, je-hosh'-e-ba, whose oath of Jashub. Jasicl, ja-si'-el, whom God made. Jason, ja'-son, healing, or one who gives medicines. Jatbnlel, jath' - ni - el, whom God gives. Jatlir, jat'-teer, height. Javan, ja'-van, clay. Jazer, ja'-zer, whom (God) aids. Jaziz, Ja'-ziz, whom (God) moves; to heel, supplanter. Jada, ja'-dah, wise. Jadau, ja'-daw, loving. JTaddua, jad'-du-a, known. Jadon, ja' - don, a judge, or whom God has judged. Jael, la'-el, mountain goat. JagTir, ja'-gur, lodging. Jail, 'ah (poi'Iic form of Jehovali.q.v.). Jahath, ja'-hatb, union. JaKaz, ja'-haz, » a place tram Jahaza, fj^^haz-ah, \ Ple down, Jahazah, ( ) perhaps a threshing floor. Jalkaziab, Ja-ha-zi'-ah, whom Jehois J. Jehoshiia, je-hosli'-u-a (see JosuuA). Jebovab, je-ho'-vah, tlie eternal, the immutable. Jehovah-JIreJi, je-ho'-vah-Ji'-reh, J. will see or provide. JehovaU-Nissl, je-lio'-vah-Nls'-sl, J, my banner. Jebovab-Sballom, je-ho'-vah-Shal'- whom God gives life and motion. Jtarim, Je-a'-riin, forests. Jri<<erai, jea'-te-rai, wliom the Lord lom, J. send peace. Jebovab-Sbaininah, je - ho' - vah - Sham'-mali, J. is tiiere. Jebov.ib-Tsldken u , J elio'-vali -Tsi dsliall cause to stay. Jcb«TcchlnIi, je-ber-e-ki'-ah, whom Jeliovali blesses. JtbiiK, je'-l)iis, a place trodden down, ke'-iui, J. our rigliteousness. Jebozabad, je-hoz'-a-bad, whom J. gave. Jebozadak, je-hoz'-a-dak, whom J. makes Just. J<'lsu, je'-hu, Jehovah is He. Jcliubbab, je-hub'-bali, hidden (t. e., protected). Jcbiiral, Je-hu'-cal, able. Jrhnd, Je'-hud, praised. Jrbtidl, Jc-hu'-di, a Jew. Jcbudijab, jc-hu-di'-jah, the JeweMk vah watches over. Jaliazlel, ja - ha - zi' - el, whom God watches over. Jahdal, Jah'-dai, whom Jehovah directs. Jalidiel, Jah'-dl-el, whom God makes as a tlireshing floor.
Jebiiiil, jeb'-u-sl ffroni Jebus). JebitMKt'8, Jcb'-n-sltes, the descendants of .I( l)us, t lie son of Canaan. Jecaininb, J(>k-a-mi'-ah, whom Jehoglad. Jalido, jali'-(Vo, united, his union Jahleel, Jah'-le-el, hoping lii uod. Jahleclltf.-8, Jah'-le-el-ltes, descendants of Jahleel. vah gill liers. Jecolinh, Jck-o-ll'-ah, for whom J. shows Himself strong, strong by means of J.
JEH JOR
Jeliiisli, je'-hush, to whom God hastens. Jeiel, je-i'-el, treasured of God (?). •Tckabzeel, je-kab'-ze-el, what God gathers. Jckameam, jek - ame'- eam, who Jorlm, jo'-rim (a form of Joram 7). Jorkoam, jor'-ko-am, paleness of tho
Jeuz, je'-uz, counsellor. Jewry, Ju'-ry, the country of Judea. Jews, Jews, inhabitants of Judea. Jezaniali, jez-a-ni'-ah. Jezebel, jez'-e-bel, without cohabitapeople (?). Josabad, jos'-a-bad, whom Jehovah bestows. Josedecb, jos'-e-dek, towards whom tion. Jezer, je'-zer, power, imagination. Jeziali, je-zi'-ah, whom Jehovah sprinkles, expiates. Jeziel, je-zi'-el, the assembly of God. JezliaU, jez-li'-ah, whom God draws
J. is just, whom J. has made just. Joses, jo'-sees, (1) sparing, exalted, (2) whom J. helps. Josepli, jo'-seph, he shall add. Josha, jo'-shah, 1 whom J Joshavlah, josh-a-vi'-ah, / allows to g;ilher.s the people together. Jekamiali, jek-a-mi'-ah, whom Jehovah gathers. Jekiitliiel, je-ku'-thi-el, the fear of God. Jemima, jem'-i-ma, dove. Jemiiel, je-mu'-el, day of God. Jeplitliali, jef'-thah, whom, or what out (i. e., will preserve). Jczoar, je-zo'-ar, whiteness. JezraljiaJi. jez-ra-hi'-ah, whom Jehodwell. Josliapliat, josh'-a-fat. (See JehoshAPHAT.) Joslibekasliali, josh-bek-a'-shah, a seat in a hard place. Joslina, josh'-u-a, whose help is Je-
God sets free. JepUiinneli, je-fun'-neh, for whom a way is prepared. Jcrali, je'-rah, the moon. •JeraUmeel, je-rah'-me-e), whom God vah brings forth. Jezreel, jez'-re-el, that which God planted. Jibsam, jib'-sam, pleasant. JidlapU, jid'-laf, weeping. Jimiiali, jim'-nah, prosperity. Jimikltes, jim'-nites, descendants of hovah. Joslali, Jo-si'-ah, whom J. heals. Josiblah, jos-i-bi'-ah, to whom God gives a dwelling. Josipliiali, jo-si-fl'-ah, whom Jehovah will increase. Jotbah, Jot'-bah, > Jotbatli, jot'-bath, Vgoodness. Jotbathali, jot'-ba-thah,) Jotbam,jo'-tham, Jehovah is upright. Jozachar, joz'-a-kar, whom J. has remembered. Jozadak, joz'-a-dak, whom J. has made just. Jubal, ju'-bal, music. Jucal, Ju'-cal, potent. JndaU, ju'-dah, •> Judas, ju'-das, > praised. Judc, jude, ) Judea, ju-de'-a, from Judah. Judith, Ju'-dith (probably from the loves. Jerakmeelites, jer-ah'-me-el-ites, de-
Jimna or Jimnah. JipUtali, jif'-tah, whom, or what God scendants of Jerahmeel. Jered, je'-red, descent. Jeremai, jer'-e-ml, dwelling in sets free. JipbthnUel, jif-tha-hel, which God opens. Joab, jo'-ab, whose father is .Tehovah. JoaU, jo'-ah, whose brother is J. Joaliaz, jo-a'-haz, whom J. holds. Joanna, jo-an'-nah, grape or gift of J. Joasli, jo'-ash, whom bestowed and whom J. hastens. Job, jobe, (1) a desert, (2) one persecuted. Jobab, jo'-bab, a desert. Jocbebe<l, Jok'-e-bed, whose glory is lieiglits. •Teremiali, jer-e-mi'-ah, whom Jehovah has appointed. Jeremotit, je-re'-moth, high places.
Jeriali, je-ri'-ah, founded by God. Jcriclio, jer'-i-ko, a fragrant place. Jeriel, je-ri'-el, people of God, founded by God. Jerijal>, je-ri'-.jah, founded by God. JerimotU, jer'-i-moth, heights. Jeriotlt, je-ri'-oth, curtains. Jeroltam, jer-o'-ham, who Is loved, who will find mercy. Jeroboam, jer-o-bo'-am, whose peo-
Jehovah. Joed, jo'-ed, whom J. is witness. Joel, ,io'-el, to whom J. Is God. Joelali, jo-e'-lah, he helps, or J. aids ple are many. Jei-ubbnal, Je-rub'-ba-al, let Baal plead. Jeruel, je-ru'-el, founded by God. Jerusalem, je-ru'-sa-lem, the possessame). Julia, Ju'-lia (feminine of Julius). Julius, ju'-ll-iis. Juula, ju'-ni-a, youthful, or belonghim. Joezer, jo-e'-zer, whose help Is J. Jogbeali, Jog'-be-ah, lofty. Jogli, jog'-li, led into exile. Joha, jo'-ha, whom Jehovah called back to life (?). Jolianan, jo-lia'-nan, whom J. bestowed. John, Jon, the grace or gift of God, whom J. bestows. Joiadn, joy'-,a-dah, whom ,T. favours. Jolaklin, joy'-a-lvlm, 1 whom J. sets Jokim, jo'-kim, 1 up. Jolarib, joy'-a-rib, whom J. defends. Jokfleam, Jok'-de-am, possessed by the peojile. Jokmeam, Jok-me'-am, or Jok'-meam, gathered by the p. Jokneam, Jok'-ne-am, or Jok-ne'-am, ing to Juno. Jupiter, ju'-pl-ter, helping father. Jushab-Iilsed, ju' - shab - he' - sed, whose love Is returned. Justus, Jus'-tus, upright, righteous. Juttalt, jut'-tah, stretched out, or Insion, habitation, or vision of peace. Jeriisha, je-ru'-sha, possessed, by a husband. Jesiiaiali, je-shai'-yah, 1 the salvation Jesalah, je-sai'-yah, ) of .Tehovali. Jcshaiiah, jcsh-a'-nali, old. JesharelaU, jesh-ar'-e-lah, right beclined. fore God. Jesliebeab, je - sheb' - e - ah, father's
Kabzeel, kab'-ze-el, which God gathers. Ivadesli, ka'-desh, sacred. ICadesli-barnea, ka'-desh -Bar'-ne-a, sacred desert of wandering. Kadmicl, kad'-ml-el, one before (a minister of) God. Kadmonltcs, kad'-mon-ltes, Orienseat. Jenbcr, je'-sher, uprightness. JcshimoM, jesli'-i-mon, the waste. JeiiUishai, jesh-i-sha'-i, descended from an old man.
. JeHholiaiah, jcsh-o-hal'-yah, whom Jeliovali casts down. Jexhita, jesh'-u-ali, Jehovah the salliossessed by the p. Jokslian, Jdk'-stian, fowler. Jok4an, Jok'-tan, small. Joktbeel, Jok-the'-el, subdued by tals. Kallal, kal'-lal, the swift (servant) of V.'lliOM. Jesliiirun, Josh-u'-run, supiemely happy. Jeslaii, Je-sl'-ah. Jeolmlel, Je-sim'-ml-el, whom God malics, I. e., creates. Jesse, Jos'-se, wealthy. Jesut, Jcs'-u-l, even, level. Jesuiies, Jes'-u-ites, the posterity of Jehovah. Ivanali, ka'-nah, a place of reed. Ivarenh, ka-re'-ali, bald. Karkaa, kar-ka'-ah, 1 foundation, ICarker, kar'-kcr, i bottom, soft, and level ground. Karnalm, kar-iui'-lm, two horns. Kart»li, kar'-tali, city. Kartan, kar'-tan, two towns, double (iod. Jonailab, Jon'-n-dab, whom Jehovah
Impels. Jonab, Jo'-nah, dove. Jonan, jo'-nan (contracted from Jo-
IIANAN, q. v.). Jonalban, jon'-n-than, whom Jeho-
Jesul. Jesus, Je'-sus, Saviour. Jetlier, je'-tlier. JeUief li, J(^'-tlic th, a nail. Jetliliih, Jclli'-litli, height, lofty place. Jefhro, jii'-tliro. Ills excellence. Jetiir, Je'-tur, an enclosure an encatripmcntof Nomades. Jcu»h, Je'-u.sh,(to whom God) hastens. town or city. Kedar, ke'-dar, black-skinned. Ivedcmali, ke'-de-mnh, eastward. ICedeiiiotb, kc'-dc-niol li, hcgtniilugs Ivedesh, ke'-desh, sani't\iary. ICeltelatliah, Ice-hol'-a-thali, a.syeni biy. Kellali, kl'-lah, fortresB. vah gave. Joppa, jop'-i)ah, beauty (7). Jorali, jo'-rah, watering: the former rain. Joral, Jo'-ral, whom Jehovah leaches. Jorain, Jo'-riiin, whom J. Is exalted. Jordan, JoC '-dan, desdoudlng, flowing down.
KEL MAA MAL
Maarath, ma'-a-rath, a place naked
Kelnlali, ke-lai'-yah, swift messenger
Labairol, la-hah'-y-ro'-y, the living One that sees me. Lalimau, lali'-man, provisions. Lalimi, lah'-nii, warrior. of trees. MaasseiaU, ma-a-sei'-yah,1 Maaslai, ma-as-y-a'-i, i Jehovah. Maazlali, ma-a-zi'-ah, consolation of of Jeliovah. Keliln, kfl-l'-tah, (1) assembly, (2) dwai f. Kema«l, kem'-u-el, congregation of God. Krnan, ke'-nan, (1) possession, (2) smith. Kenarli, i e'-uatli, possession. Kenaz, ke'-naz, liunting. Kenezitr, ken'-e-zite, descendants of Ii»isli, la'-ish, lion. Lakiim, la'-kum, stopping up the W!iy. Ijampch, la'-mek, powerful. Ijoodicea, la-od-i-se'-ah. Laodiceans, la-od-i-se'-ans, inhab-
Jehovah. Maatli, ma'-ath, small. Maaz, ma'-az, wrath. Macedonia, mas-se-do'-nya. Maclibanal, mak-ba-na'-i, what like my sons, bond of the Lord. Machbcuali, mak - be' - nah, bond, cloak. niaelii, ma'-kl, decrease. Machir, ma'-keer, sold. Maclinadebal, mak-na-de-ba'-i, whal it;! nts of Laodicea. T>npidntSi, lap'-i-doth, torches.
Kenaz (?). Kenites, ke'-nites, i sniitlns, ICeuiilzzitrs, ken'-iz-ites, i dwellers in a nest. Kereuliappuch, ke' - reu - hap - puk, horn of paint. Kerinth, ke-ri'-oth, cities. Keros, ke'-ros, a weaver's comb. Ketiirah, ke-tu'-rah, incense. Kezia, ke-zi'-a, cnssia. Klezlz, ke'-ziz, cut off. Kibroth-Hattaavali, kib'-roth-liatta'-a-vah, graves of lust. Kibzaim, kib'-za-im, two heaps. ICltlron, kid'-ron, or ki'-dron, turbid. Kinali, ki'-nah, song of mourning, lamentatiop. Kir, keer, wall, walled place. Kirharasedi, ker-har-a'-seth,-) briik KlrUaresli, ker-ha'-resli, IClrlipres, ker-lie'-res, fCiriotlt, kev'-e-otli, cities. Kirjath, kei'-jatli, city (?). Kirjatliarba, ker'-jath-Ar'-bali, city
Iase.T, la-se'-ah.
la'-shah, fissure. I.nsliaron, lii-sba'-ron, the plain. Lnzarits, laz'-a-rus, helpless, helped of God. I>oah, le'-ah, wearied. I.eba..a3., Ir-ha'-nah, . ^^j^^g T.rb.iiioii, leb '-,a-non, 1 Lebaoth, li'b'-a-oth, lionesses. is like a liberal person. Maelipelali, mak'-pe-lah, a doubling, portion, part, lot. niadai, mad'-ai, middle land. Madian, ma'-di-an (see Midi.\n). Madmannab, mad-man'-nah, i Madmen, mad'-men, • Madmenab, raad-me'-nah Madon, mad'-on, contention. Magbish, mag'-bish, congregating. Magdala, raag'-da-lah, tower, Magdalene, mag'-da-le'-ne or mag'- da-len, inhabitant of Magdala. Magdiel, mag'-di-el, prince of Gog. Magog, ma'-gog, region of God. Magor-missabib, ma' - gor - mis'- sa -
leb-be'-ns, a man of heart, prnising or confessing. Leboiiah, le-bo'-nah, frankincense.
' I dunghill.
Ieoali, le'-kah, progress, journey.
le-ha'-bim. (See Lubim.) i.ehi, le'-hi, Jaw-bone. Ieinnel, Ifni'-u-el, by God created. Ijosbem, le'-shem, precious stone. LetusUtm, le-tu'-shim, the hammered. Leiinimin, U'-um'-nii n, peoples. Levi, le'-vi, adhesion, or garland, crown. Iy«vUes, le'-vi tes, descendants of Levi. IjevHicus, le-vit'-i-cus. Libertines, lib-er'-tiiies, made free. Libiinb, lil)'-nab, whiteness. Libni, lib'-ni, white. Libya, lib'-ya. Likhi, lik'-hi, learned, imbued with learning. Linus, li'-nns, a net. Loammi, lo-am'-mi, not my people. Lod, lod, contention, strife. Lotlebar, lo'-de-har, without pasture. Lois, lo'-is, better. Lo-rnliamah, lo-ru'-ha-mah, not having obtained mercy. Lot, lot, covering, veil. Lolan, lo'-t.an, a wrapping up. Liibim, lu'-bim, dwellers in a scorched lapd (?). Lucas, lu'-cas. (See Luke.) Lucifer, lu'-si-fer, light-bearer. Luriu8, lu'-shi-us, of light. LinI, lud, strife (?). Liulim, In'-dim. Lubilh, lu'-hith, made of tables or boards. Luke, luke, light-giving. Luz, Uiz, almond tree. Lycaonia, ly-ka-o'-ny-a. Lycla, li'-shya, country of the wolf. Lydia, lid'-ya, water. Lydda, lld'-dah (Greek form of Lud). Ly«aiiiu8, ly-sa'-nl-us. Lysiag, lis'-i-as, dissolving. Iystra, lis'-tra. briik y forti resK. bib, fear round about. Magpiasli, mag'-pi-ash, killer of moths. Malialali, mah'-ha-lah, di.sease. Mabalath, mah'-ha-lath, a stringed of Arba. Kirjatli-aim, ker'-jath-A-lra, double instrument. Malialaleel, ma-ha'-la-leel, praise of city. Kirjatli-arim, ker'-.jath-A-ri m (con-
God. Maliall, mah'-ha-li, sickly. Mabanaim, ma-ha-na'-im, camps. Mahaueb-dan, mah' - ha - lie - Dan', tracted from .K'.-jE.\RiM,.q. v.). KIrJatli-baa], ker'-jath-Ba'-al, city of Ba.al. Klrjalli-Iiuzoth, ker'-jath-Hu'-zoth, camp of Dan. Mabarai, ma-ha-ra'-i, impetuous. Mabath, ma' - hath, taking hold, seizing. Mabavlte, ma'-ha-vite. Mahazioth, ma-hazi'-oth, visions. Malier-shalal-bashbaz, ma' - her - sha'-lal-hash'-baz, hasting to the spoil; he speeds to the prey. Mablali, mah'-lah (see Mahalah). Mahol, ma'-hol, dancing. Mahlon, mah'-lon, sick. Makaz, ma'-kaz, end. Makbelotb, mak' - he - loth, assemblies, congregations, choirs. Makkedalt, mak'-ke-dah, of place of c. of streets. Klrjath-jearlm, ker'-jath-Je'-a-rlm, c. of woods. KIrjatlt-sannah, ker'-jath-San'-nah, c. of palm trees. ICirjath-seplier, ker'-jath -Se'-fer, book-c. Klsli, kish, snaring, a bow. KUhi, kish'i, bow of Jehovah. Kishlon, kish'-i-on. 1 hardness. IClshon, kish'-on, ) Kisboii, ki'-shon, twisted, tortuous. KUltligli, kith'-lish, man's wall. Kitron, kit'-ron, bond, knotty. Kittim, kit'-tim. (See Chittim.) Koa, ko'-a, stallion, he camel. Kohath, ko'-hath, assembly. Kohathit<-8, ko'-hath-ites, descendants of Kohath. Kolaiah, kol-al'-yah, voice of Jehoshepherds. Maktesb, mak'-tesh, mortar. Malaclil, mal'-a-ki, the messenger of Jeliovah. Malchani, mal'-kam, their king. Malcbiab, mal-ki'-ah, king of (i. e., appointed by),Iehovah. Malkijab, mal'-ki-jah, k. of (t. e., appointed by) J. Malcbiel, mal'-ki-el, k. of (i. e., appointed by) God. Mnlcbiram, mal - ki' - ram, k. o( height. MalcbtHltua (should be MEt-CHI. SHUAH also), mal-kJ-shu'-ah, k, of aid. Malcbua, raal'-kus, king, or kiugdom. vah. Korali, ko'-rab,ice, hail, baldness. Kore, ko'-re, partridge. Koz, koz, tliorn. Kii8haiali, kush-ai'-yah, bow of Je-
Itlaachali, rna'-a-kah, 1 oppres Maacliathi, ma-ak'-a-thee, J sion. Maacbatliites, ma-ak'-a-thites, Inhabitants of Maachah. Maadai, ma-a-da'-l, (ornament of ninadlah, ma-a-dl'-ah, > .Tehovah. Maai, ma-a'-i, compassionate. Maalch-ae.rabblm, ma'-a-Ieh-Aliovah (t. e., the rainbow).
Liaadah, In'-a-dah, order. Iaadan, la'-a-dan, put Into order. Labaii, la'-ban, white.
Liacliioh, la'-klsh, obstinate (i. e., hard to be captured). Kael, la'-el, by God (created). Liahad, la'-had, oppression. crab'-bim, asccn*. of scorpions.
MAL MES MOA
MallotUl, mal-lo'-thi, my fullness.
McJlieg-ammali, ine -theg-Am'-mah,
Meltnmjtn, me'-hu-mau, faithful; bridle of the metropolis. Methiisael, methu'-sael, man of Blalluk, mal'-luk, reigning, counal.-^o, eunuch. Mejarkon, me-jar'-kon, waters of yellowness. Mekonali, me-ko'-uah, base, foundasellor. Mammon, mam'-mon, riches. Jtlamre, mam'-re, fatness, strength. Slaiiarn, man'-a-en, their comforter, God. Metlmselali, me-tliu'-se- ."a.h, man of a dart. Meuiilm, me-u'-nim, habitations. Mezaliab, mez'-a-hab, water (i. e., splendour) of gold. Miamiu, mi'-a-min, from the right hand. Mlbliar, mili'-har, choicest. Mlbsam, mib'-sam, sweet odour. Mibzar, mib'-zar, a fortress. Mlcali, mi'-kah, )who (is) like Micaiah, mi-kai'-yah,/ unto Jehovah Michael, mi'-ka-el, ) who (is) like Mlchal, mi'-kal, / unto God. Mlchmas, mik'-mas, ) laid up Michmash, mik'-mash, J treasure. Mlchmethah, mik'-me-thah, hiding place. Mlchri, raik'-ri, price of Jehovah. MIddiii, mid'-din, measures. Mldlaii, mid'-y-an, strife. Mldianites, raid'-y-an-ites, people ol tion. Melatlah, me-la-ti'-ah, whom Jehovah freed. Melclit, mel'-ki, my king; or, my counsel. Melcliiah, mel-ki'-ah, Jehovah's k. Melclii-sliua, mel'-ki-shu'-a, king of or leader. MaiiaUath, ma-na'-hath, rest. SlaitalietUites, ma - na' - heth - ites, inhabitants of Manahath. ManasscU, ma-nas'-seh, one who forgets, or makes forget. 'Dlanoaii, ma-no'-ah, rest. aid. Melcliisedck, mel-kiz'-ze-dek, king of Slaocli, ma'-ok, oppression, a girdle righteousness. Melea, mel'-e-a, full, fullness. Melcom, mel'-kom, thinking. Mellku, mel'-i-ku. Mellta, mel'-i-ta. Melzar, mel'-zar, master of wine. Memphis, mem'-fls, place of (the god) of the breast. DIaoii, ma'-on, habitation. Mara, ma'-ra, sad. Marah, ma'-rah, bitter. Maralah, mar'-a-lah, trembling. Blaranatha, mar - an' - a - thah, the Lord Cometh. HarcHs, mar'-cus, polite, shining. Maresliah, ma-re'-shah, that which Pthah. Memucan, mem'-u-kan, dignitied (?). Meualiem, men'-a-hem, comforter. Menan, me'-nan. NenI, me'-ne, fate, fortune. Meoiieiiim, me-on'-e-nim, oak of diviners. Mconotliai, me-on'-o-thai, habitations of Jehovah, my habitations. MepUaatli, me-fa'-atli, beauty. Meplkibosheth, me-Ub'-o-sheth, exterminating the idol. Merab, me'-rab, multiplication. Meratali, me-rai'-yah, contumacy (against) Jehovah. Meraioth, n\e - rai' - yoth, contumacious, rebellious. BlernrI, me-ra'-ri, bitter, unhappy. lilerat Sinim, mer-a-tlia'-im, repeated i<! at the head. . Mark, mark, polite, shining. Slarotli, ma'-roth, bitterness, bitter fountains. Marseiia, mar'-se-na. Martlta, mar'-tha, stirring up, bitter, Midian. Mlgdalel, mig'-da-lel, tower of God. Migdal-gad, mig'-dal-Gad, t. of Gad Mlgdol, mig'-dol, tower (?). Mlgron, mig' - ron, a precipitous place. Mijamln, mi'-ja-min, from the right provoking, a lady. Mary, ma'-ry, rebellion. MasU, mash, drawn out. Maslial, ma'-shal, entreaty. Masrekali, mas-re'-kah, vineyard, plantation of noble vines. Massa, mas'-sa, lifting up, gift. Magsali, mas'-sah, a temptation of Jehovah (or complaining against Him). Matred, ma'-tred, pushing forward. Mntri, ina'-tri, vain of Jehovah. Mattau, mat'-tan, I a gift MattanaU, mat'-tan-ah, J Mattanlalt, mat-tan-i'-ab, Mattatha, I ^at'-ta-thah, Mattatliali, j Mattatlilas, m\it'-ta-thi'-as, Mattenal, mat-te-na'-l, Matthan, mat'-than, gift. Matlhat, mat'-that, gift of J. Mattliew, mat' - tliew (contracted from Mattathiali). Mattlklas, mat-thi'-as, of J Mattltliiali, mat-ti-thi'-ah, ) ^ hand. Mikloth, mik'-lolh, staves, lots. 3Iiknelah, mik-nei'-yah, possession of Jeliovah. MUnlal, mil-al-a'-i, eloquent. Milcah, mil'-kah, counsel. Mllcom, mil'-kom, great king. Miletum, mi-le'-tum, improper form rebellion. Mei-c»irl<«s, mer-cu'-ri-us, or Mercury, of Sliletus, MUettts, ml-le'-tus. Mlllo, mil'-lo, a rampart, mound. Miiilamln, mln'-ya-min, from the right liand. Mliiiii, min'-ni, division. Mliiuith, min'-nith, allotment. Miriam, mlr'-rl-am, their contumacy. Minna, meer'-ma, fraud. Mlsab, mis'-gab, height. Michael, ml'-sha-el, who Is what God l8(?). Mlshal, mish'-al, 1 MlKhlal, mlsh'-l-al, i Mlsham, nilsli'-am, their cleansing. MUhiLuit, mish'-ma, a hearing. Mlshmaiinah, misli-mau'-uah, fatness. MUhraltes, mlsh'-ra-ltes. MiNpnr, niis'-par, number. Dllspercth, mis'-pi'-reMi. Mlsrt ]th»tli-malm, mis' - re - foth - present. the speaker. Mered, me'-red, rebellion. Mereinotli, mer-e'-moth, elevations. Meres, mo'-rcs, lofty. Merlbab, iner'-i-bah, water of strife. Merlb-baal, me-rib-ba'-al, contender gift of Jehovah. against Haul. Merodaeb, mer'-o-dak, death. Merodach-baladaii, mer'-o-dak-Bal'- a-dan, Merodach, worsiilpper of Iiel(?). Merom, me'-rom, height, a high place. Meronotltltc, me-ron'-o-thlte. Meroz, me'-roz, refuge, llexba, me'-sliali, welfare, retreat. MeMhacli, me'-shak, guest of a king. MeHheeb, uie'-shek, drawing out. MeNhelrmlah, 7iie-sliel-e-ml'-ah, to whom .leliovah repays. Mewbeziibeel, mo-slicz'-a-bel, whom (iod frees. Me.sliillrmlth, me - shil' - le - mith, | MeNHbilli niolli, me-sh il'-lo-moth, / prayer.
Mazzarotli, maz'-za-roth, influences; or, prognostications. Meah, mc'-ah, a hundred. Mearali, rne-a'-rah, cave. Mebiiiinai, me-bun'-nal, building of Jeliovah. Mecheratlrlte, me-ker'-a-thite. Inhabitant of Mecherali. Meclaci, me'-dad, love. Medun, me'-dan, contention. Mfdc'bn, nie'-de-bah, water of rest. Mcdt'K, irieoils, iiiliabitants of Media. Media, inc'-ilya, midst, inlddle(?). Mc-$;i)ld», m( -^id'-do, ) place of Megiddon, mc-gid'-don, J crowds. nia'-im, the flow of waters.
Miilliciili, milh'-kah, sweetness. Mlthnlte, mlth'-nlte. MKhredalh, niith'-re-dath, given by I 111 ise wlio repay. nSesliobab, me - sho' - bab, brought
Mllliras. M Jf y leij e, m 1 1 - J' -le'- n e. Mlziir, ml'-zar, snui Uness. Mi'/.pah, ml/.'-pah, 1 watch-tower, Mtzpeh, mlz'-peh, / lofty place. Mlzralm, miz'-rn-lm, bulwarks, forliiick. MeNbiilliim, mo - stiul' - lam, friend (of God). MeHUuUemetli, mo - Hhul' - le - meth, friend (Icm.) of God. MeMobatte, mes-o'-ba-ite. Inhabitant of M( soba. nie Kopittamla, mos-o - pota' - ml-a, amidsl llie rivers. MesitlaU, mes-sl'-ah, anointed.
I whom God l)ene-
Mtolietab 1' Bel, i fUs. Mchida, me-hl'-da, a Joining together. Mehlr, mo'-hecr, price. Mcholalhlto, me-hol'-ath-lle, native of Moliolali. Slehujacl, me-hu'-Ja-ol, struck by God.
I rcsses. Mlzzah, mlz'-7,ah, fear, trepidation. MiiaMoii, na'-son, a diligent seeker, A remembrancer. Ittoab, mo'-ab, progeny of a father.
MOA NIC PAA
Naum, na'-um, consolation. Nazarenes, naz-a-renes', natives Of Nazareth. Na'zareth, naz'-a-reth, separated. Nazarltc, naz'-a-rite, one separated. Neah, ue'-ah, shaking, perhaps of the Hoabltes, mo' - ab - ites, people of Moab. ntoa<llah, mo-a-di'-ah, festival of Je-
NIcopoIls, ni-kop'-o-lls, a city of vlo tory. Niger, ni'-jer, filack. Nimrah, nim'-rah. > ,. .j , ^ , „, , ' hovah. Moladah, mo'-la-dah, birth, race, niolecli, rao'-lek, ) ^jng Moloch, rao'-lok, J Plolid, mo'-lid, begetter. Worasfhlte, mo-ras'-thite, native of Moresheth. Mordecal, mor'-de-kal, little man, or , ' f limpid (water). Nlmriiii, nim'-riin,i Nlinrod, nim'-rod, rebel. Nlmshi, nim'-shi, drawn out, Nineveh, nin'-e-veh, dwelling of Ninus (?). Nisroch, uiz'-rok, eagle, great eagle. No, no, » portion or No-a-mon, no-a'-mon, ) temple of Amon. Noadiah, no-a-di'-ah, with whom Jf earth. Neapolis, ne-ap'-po-lis, new city. Neariah, ne-a-ri'-ah, servant of Jehovah. Nebai, ne-ba'-i, fruit-bearing, Nebaloth, ne-bai'-yoth, Nebajoth, ne-ba'-Joth, Neballat, ne - bal' - lat, wickedness, in secret. Nebat, ne'-bat, aspect. Nebo, ne'-bo, interpreter. IVebxichad- ^ neb'-u-kadworshipper of Mars. Moreh, mo'-reh ,the lull of the teacher. Moreshcth-gath, mo'-re-sheth-Gath, the possession of the Gittites. Moriah, mo-ri'-ah, chosen by J, Kfosera, mo'-se-rah, bonds, nioseroth, mo'-se-roth, bond. Moses, mo'-zez, drawn out, saved from the water. Moia,mo'-za, 1 fountain. Mozah, mo'-zah, J Mupplm, mup'-pim (probably same
1 high
J places, folly, or hovah meets. Noah, no'-ah, rest, motion. Nob, nob, high place. Nobah, no'-bah, a barking. Nod, nod, flight, wandering. Nodab, no'-dab, nobility. Nogah, no'-gah, brightness. Nohah, no'-hali, rest. Non, non, fish. Noph, notf (same as Memphis, q. v.) Nophah, no'-phah, blast. Nun, nun, flsh. Nymphas, nim'-fas, bridegroom.
the prince of the god
uozzar. Nebuchnd' nez'-zar, neb'-u-kadrezzar, Nebo. Nebiisha«ban, neb-u-shas'-ban, worrez'-zar. as Sheepham, q. v.). Mushl, mu'-shi, yielding, proved by Jehovah. Mutlilabben, muth-lab'-ben, chorus of virgins (?). Myra, my'-rah. Hysla, mlsh'-ya. sliipper of Nebo. Nebuzar-adan, neb - u - zar' - a - dan, leader wliom Nebo favours. Necho, Nlchoh, Nedablah, ned-a-bi'-ah, whom Jehone'-ko, lame.
Obadiah, o-ba-di'-ah, worshipper ol Jehovah. Obal, o'-bal, stripped, bare of leaves. Obed, o'-bed, worshipping (God). Obededom, o-bed-E'-doin, he who serves the Edomltes. Obit, o'-bit, one who is set ovei camels. Oboth, o'-both, bottles (of skin). Ocran, ok'-rau, troubled. Oded, o'-ded, restoring, setting up. Og, og, in stature, long-nocked, gigantic. Ohad, o'-had, united. Ohel, o'-hel, tent. Olivet, ol'-l-vet, place of olives. Olyinpag, o-lim'-pas, heavenly. Omar, o'-mar, eloquent, talkative. Omega, o'-meg-a, great O. Omri,om'-ri, learner of Jeliovah, unvah impels. Neglnah, neg'-ee-nah, a stringed instrument. Negiitoth, neg'-ee-noth, stringed Instruments. Nehelamtte, ne-hel'-a-mite. Nehemiah, ne-he-mi'-ah, whom Jehovah comforts. Nehitm, ne'-hum, consolation. Nehushta, ne-husli'-ta, I brass Nehushtah, ne-hush'-tah, / Nehushtan, ne-hnsh'-tan, brazen. Nelel, nei'-yel, moved by God. Nekeb, ne'-keb, carrion. Nekoda, ne-ko'-dah, distinguished. Nemuel, nem'-u-el, day of God. Nemuelltes, ne-mu'-el-ites, descendants of Nemuel. Nepheg, ne'-feg, sprout. Nephthalim, nef-ta-llm (see NapH-
Naam, na'-am, pleasantness. Naainites, na'-am-ites. Naamah, na'-a-mah, 1 pleasant. Naanian, na'-a-nian, J Naamathite, na-am'-ath-lte, descendants of Naaman. Naarah, na'-a-rah, "» ^ gjj j^^^^^. Naarat, na'-a-ra'-i, Y maid. Naarath, na'-a-rath,-* Naaran, na'-a-ran, juvenile, puerile. Naashon, na-ash'-on, 1 enchanter. NaasBon, na-as'-son, j Nabal, na'-bal, foolish. Naboth, na'-both, fruit, produce. Nachon, na'-kon, prepared. Nachor, na'-kor (see Nahor). Nadab, na'-dab, spontaneous, liberal. Nage, nag'-ge, illuminating. Nahaliel, ha-ha'-Ii-el, valley of God. Naliallal, na'-hal-al, skilful. On, on, light, especially the sun; strength. Onam, o'-nam, strong. Onan, o'-nan. Onesimus, o-nes'-l-mus, profitable, useful. Onesiphoru8,o-ne-sif-o-rus, bring ng
TALi), my strife. Nephtoah, nef'-to-ah, opening. Nephish, ne'-flsh, refreshed. Nephishcstm, ne'-flsh-e-sim, 1 expan Nephuslm, nef'-u-sim, X sions. Ner, ner, liglit, lamp. Nereus, ne'-reus, a candle, light. NergDl, ner'-gal, devourer of man, hero. Ncrgal-sharezer, ner'-gal-sha-re'-zer. Nethanael. (See NathanABL.) Nethaiiiah, neth-a-ni'-ah, whom Je-
]. pasture. Nahalol, na'-hal-ol, J Naham, na'-ham, consolation. Nahamani, na-ha-ma'-ni, repenting, merciful. Naharai, na'-lia-ral, snorter. Naltash, na'-hash, serpent. Naliath, na'-liatli, rest. Nalibl, nali'-bi, hidden. Nahor, na'-hor, breathing hard, snorting. Nahum, na'-hum, comfort, consolation. Nahshon, nah'-shon, enchanter. Kaln, na'-in, pleasant. iValoth, nai'-yoth, habitations. Naomi, na'-o-mi, my pleasantness. Naphlah, na'-flsh, refreshment. Naphtall, naf-ta-li, my strife. Naphtuhlm, naf - tu - him, borderpeople. NarciiHing, nar - Bis' - BUS, Stupidity, surprise. Nathan, na'-than, whom God gave. Nathanael, na-than'-a-el, whom God profit. Ono, o'-no, strong. Ophel, o'-fel, a hill, an acclivity. Ophir, o'-feer, abundance. Ophni, ofT-ni, mouldy. Ophrah, ofT-rah, fawn. Oreb, o'-reb, raven. Oren, o'-ren, pine-tree. Orion, o-ri'-on, the giant. Ornan, or'-nan, nimble. Orpah, or'-pali, mane, forelock, kind. Oseas, o-ze'-as, or OsEE, o'-zee (sea HOSEA). Oshca, o-she'-a (see Joshua). OthnI, oth'-nl, lion of Jehovah. nthniel, otii'-iil-ol, lion of God. Ozem, o'-zem, strong. Ozlas, o-zl'-as (see UzziAH). Oznl, o//-nl, hearing. Oznitca, oz'-ii 1 tes, descendan ts of Ontl. hovah gave. Ncthinlin, netli'-l-nim, the devoted. Nerlah, ne'-ri-ali, lamp of Jehovah. Netopha, ne-to'-fah, a dropping. Netophathllcs, net-of'-a-tliltes, Iniialiitants of Netopliah. Nezlah, ne-zl'-ah, pure, sincere. Nezih, ne'-zib, garrison, statue. Nlbhaz, nib'-haz, barker (?). NIbshan, nib'-slian, soft soil. Nicanor, nl-ka'-nor, a conqueror. Nicodemiis, nik-o-de'-mus, Innocent blood, conqueror of the people. Nlcolaltaiie»,nlk-o-la'-i-tanes,named gave. Kathan-melech, na'- than - me -lek, whom the king has placed. after Nicolas. Nicolas, nik'-o-las, conquering the people.
Paaral, pa'-a-rai.
PAD roN
Poratha, po-ra'-thah, given t<y lot. Porclus-Festus, por'-shi-us-h'es'-tus. Potlphar, pot'-i-far, ^ belonging Potlpherali, pot-i-fe'-rah, \ to the sun
Pergnmos, per'-ga-mos. Pcridn, pe-ri'-dah, grain, kernel. Perizzltes, per'-iz-zites, belonging to Pntlan-aram, pa'-dan-A'-ram, the plain of Syria. Fadou, pa'-don, liberation, redempa village. Persia, per'-shj'a. Pei-slaii, per'-shyan, belonging to Pertion. Pngiel, pa'-gi-el, fortune of God. PaliatU-inoab, pa'-hath-Mo'-ab, gov- (Phrah). Prlscilla, pris-sil'-lah, ancient. Prochorus, prok'-o-rus, he tliat preernor of Jloab. Pal, pa'-i, bleating. Palal, pa'-lal, judge. Palesttna, pal - e s - ti' - na, land of strangers. Pallu, pal'-lu, distinguished. Fallnltes, pal'-lu-ites, descendants of sia. Periida, pe-ru'-dali (see Perida). Peter, pe'-ter, a rock or stone. Petliatiiah, peth-a-hi'-ah, whom Jesides over the choir, Ptoleiuals, tol-e-ma'-is, city of Ptolemy. Ptiah, pu'-ah, mouth, splendid. Piibllus, pub'-lius, common. Pxulens, pu'-dens, shamefaced. PuUltes, pu'-hites. Pill, pul, elephant, lord. Pimites, pu' - nltes, descendants of Pun. Punoii, pu'-non, darkness, obscurity. Pur, pur, 1 a lot. Purlni, pu'-rim, ) lots. Put, put, afflicted. Piiteoll, pu-te'-o-li. Putiel, pu'-ti-el, afflicted by God. hovah looses, J. e., sets free. Petlior, pe' - tlior, Interpreter of dreams. PetUncl, pe-thn'-el, vision of God. PeuHIiai, pe-ul'-thai, wages of J. Plialee, fa'-lek (see Peieg). Plialtl, fal'-tl, deliverance of J. PUaniicl, fa'-nu-el, face, or vision of Pallu. Paltl, pal'-ti, deliverance of Jehovah. Paltlel, pal'-ti-el, deliverance of J. Pampliylla, pam-fll'-i-a. Paphos, pa'-fos. Parali, pa'-rah, village of heifers. Paraii, pa'-ran, a region abounding in foliage, or in caverns. Partoar, par'-bar, open apartment. Parmaslkta, par-mash'-ta, strong-
God. PUaraoIi, fa'-roh, the sun (Phrah). PUaraoli-iieetinli, fa' - ro - Ne' - ko, Phrali or Pliaraoh the lame. PUarez, far'-ez, breach. Pharisees, far'-i-sees, the separated. PUarpar, far'-par, swift. Pltaseali, fa-ze'-ah, lame, limping. Phebe, fe'-be, shining, pure. Plieiilce, fe-ni'-se, » land of Pltenlcla, fe-nish'-ya, ) palms. Phlcol, ti'-kol, the mouth of all. Plilladelplila, fil-a-del'-fl-a, brotherly fisted, superior. Parmenas, par'-me-nas, abiding. Pariiach, par'-nak, delicate. Parosli, pa'-rosh, flea. ParshaudatUa, par - shan'- da - tha, given forth to liglit. Parthlaiis, par'-thi-ans. Paruah, par-u'-ah, flourishing, Parvalm,par-va'-iin,oriental regions. Paiiacli, pa'-sak, cut olf. Pasdammlu,pas-dam'-min,boundary
Quartiis, kwar'-tus, the fourth.
Raamah, ra'-a-mah, trembling. Raamlah, ra-a-mi'-ah, whom Jehovah makes to tremble (who fears J.). Raasn$e«, ra-am'-ses, son of the suu. Kabbah, rab'-bah, j Rabbath, rab'-bath, love. Philemon, fl-le'-mon, at Tectionate, kisser. Phlletus, fl-le'-tus, beloved, amiable. Philip, fil'-lip, warlike, lover of horses. Phlltppl, fil-llp'-pl, belonging to Philip. PhlllpplanH, fl-llp'-pl-ans, the people
Rabbi, rab'-bi, master. Rabblth, rab'-bith, multitude. Rabboiil, rab-bo'-ui, my master. Rabmaj, rai)'-mag, prince of magi. Rabsnrls, rab'-sa-ris, cllief eunuch. Rabshakeh, rab'-sha-keh,chicl of the of blood. Paseali, pa-se'-ah, lame, limping. Pasliiir, pash'-ur, prosperity everywhere. Patara, pat'-a-rah. Pathros, path'-ros, region of the soutli. Pnthruslm, path-ru'-sira, people of Pathros. Patmns, pat'-mos. Patrobas, p.'it'-To-bas, paternal. Pail, pa'-u, bleating. Paul, pawl, little. Pedahvl, ped'-a-hel, whom God precupbearers. Rachal, ra'-cal, traffle. Rachel, ra'-chel, ewe. Raddal, rad'-dal, subduing. Ragau, ra'-gaw (see Reu). Raguel, rag'-u-el, friend of God. Rnhab, ra'-hab, gracious. Raham, ra'-ham, womb. Rahel, ra'-hel (see Rachkl). Rakeni, ra'-kem, variegation, flower* of Pliilippl. Phlllstta, fl-lis'-ti-a, the land of wandorers, strangers. PhlUsUn., fl-lis'-tlm, U.anderers. Philistines, fi-lis'-lmes, J Phlloloiis, fl-lol'-Io-gus, ft lover of learning, a lover of the word. Phliiehns, fln'-o-as, month of brass. Phle;fon, lle'-gon, zealous, burning. Phrj-Kla, fiMj'-ya. Phiirah, fu'-rali, branch. Phat, fut, all Ueted, a bow. PhyKellus, li-gel'-lus, little, fugitive. Pl-1iesctli, pl-be'-seth. Plhahiroth, pl-ha-hl'-roth, where grass or rush grows. Pllnte, pi'-Iat. PlldaKh, pll'-dash, flame. Pllehnh, jii I'-c-hn li, a slice. Pliioii, pi'-non, darkness. Plraiii, pi'-i;un, like a wild asS. Plrathoii, pli '-a-tlion, prince. Plralhniille, pl'-ra-tlion-lto. I'lltal, i)il'-lal, whom Jehovah degarden. Rakkath, rak'-kath, shore. Rakkon, rak'-kon, thinness. Ram, ram, high. Kamah ra'-mah served, redeemed. Fedahzur, ped-ah'-zur, whom the rock (i. c, God) preserved. Pcdalaji, pe-dal'-yah, whom Jehov.nh preserved, redeemed. Peknii, pe'-kah, open-eyed. Pckahlali, pe-ka-hl'-ah, whose eyes
, lace. Ramath, ra -math, I Rnmathalm, ra-math-a'-lm, double hlgli place. Rainatii-lehl, ra'-math-Le'-hl, height
Jehovah opened. Pekod, pe'-kod, visitation. Pelalali, pel-al'-yah, whom Jehovah of Ielii. Rumath-inlspeh, ra'-math-Mis'- pell, made distinguished. Pelallah,pel-a-ll'-ah,whom X Judged. Pelatlah) pel-a-ti'-ah, whom J. delivheiglit of Ml/.peh. Rameseiii, rain'-e-seez, son of the suu. Ramlah, ra-ml'-ah, whom J. set. Ramoth, ra'-niuth, high things, heights. Rauiotli-Clllead, ra'-moth-Oll'-e-ttd, ered. Pele, pe'-lcg, division, part. Pelct, po'-let, liberation. Pclctli, pe'-leth, swiftness. Pclcthlfc)), pe'-lelh-ltes, runners. Pelonlte, pel'-o-nlto. Pcnl<-I, pe-nl'-el, the face of Ood. PciiliitiKli, po-nln'-nah, coral, pearl. PentcioMt, pon'-to-kost, flitleth. Pcniicl, pc-iiii'-el (soo Penikl). Pcor, i)e'-f)r, hiatus, deft. Perazim, p(!-ra'-/,lm, breaches, PereHli, po'-rosh, dung. Pci-rz, pe'-rcz, breach. PereztJ/,3ta, pe'-rez-Uz'-zah, 6. of Uzli vcrsi. PlHah, pi/.'-gah, a part, a fragment. PUIdia, pl-»ld'-l-a. PiHon, pl'-son, water poured forth, ovitIIovvIuk. Plspnli, pls'-pah, dispersion. PMhoin, pl'-(lioni, narrow place. Plthoii, iil'-thoi! Pleiades, pll'-n-dooz, a heap, cluster. Poeherelli of Zelialin, po'-ke-reth of h. of (lilead. Raphu, ra'-Iu, healed. Renia, 1 re.ni'.ynij I whom Jehovah Realah, ) 'i IIWCS for. Reba, re'-ba, a fourth part. Rebecca, I re-bek'-ah, |" "^•'^ Rebekah, ) > a. noosu, ICeehab, re'-kab, horseman. Ret'hnbtteH, ro'-kab-ltos, descendant* of Kcchal). Ueehah, re'-kah, side, utmost part. l{eeli\lah, re-el-al'-yah, whont Jeho-
/o-ba'-lm, siiaiing gazelles. Pollux, pol'-lux. PoiitliiN, pon'-M-us. Poutu«, pon'-tus. sctt. zah 'Perga, per'-gah. vah makes to tremble (who fear* J.),
EEQ SEN SHA
Regem, re'-Kcni, friend (of God). Regent-melcch, le'-gem-me'-lek,/. of Sacar, sa'-car, hire, reward. Sadcliicees, sad'-du-seez, named from Sennachei-ib, sen-nak'-e-rlb, conqueror of armies. Senuah, se-nu'-ah, hated. Seorim, se-o'-rim, barley. Sepliar, se'-lar, a numbering. Sepharnd, sef-a'-rad. Sepharvaim, sef-ar-va'-im, the two Sipparas. Serali, so'-rah, abundance, princess. Seraiah, ser-ai'-yah, soldier of J. Seraphim, ser'-ra-fim, lofty ones. Sered, se'-red, fear. Sergius, ser'-ji-us. Sei-ug, se'-rug, slioot. Seth, seth, placing, setting In the stead of another. Sethur, se'-thur, hidden. Shaalabbin, sha-al-ab'-bln, "l place Shaalbim, sha-al'-bim, J of foxes, or jackals. Shaalbonite, sha-al'-bon-ite, inhabitthe king. Reliablali, re-ha-bl'-ah, for whom Jehovah makes an ample space. Rehob, re'-hob, street. Reltoboam, re-ho-bo'-am, who*' enlarges the people. Relioboth, re-ho'-both, streets, wide
Zadok. Sadolc, sa'-dok, just. Salah, sa'-lah, shoot, sprout. Salamis, sal'-a-mis. Salatbiel, sa-la'-ihl-el, whom I asked for from God. Salcah, sal'-cah, pilgrimage. Salem, sa'-lem, l Sallm, sa'-lim, / Sallal, sal' - lai, lifted up, basket weaver. Sallii, sal'-lu, weighed. Salma,sal'-ma, | garment. Salmali, sal'-mah. j Salmon, sal'-mon, clothed. Salmone, sal-mo'-nie. Salome, sa-lo'-me, peaceable, perfect, spaces. Relium, re'-hum, beloved, merciful. Ret, re'-i, companionable. Rekem, re'-kem, flower-garden, variegated. Remallali, rem-a-li'-ah, whom Jehopeace. vah adorned. Reinetli, re'-meth, a high place. Remmon, rem'-mon (see Rimmon). RerapUan, rem'-fan, frame, model (?). Rcpliael, re'-fa-el, whom God healed. Repliali, re'-fah, riches. Refaiali, ref-ai'-yah, whom J. healed. Repliaim, re-fa'-im, \ giants, Repliaims, re-fa'-ims>/ chiefs (?). Replildim, ref'-idim, props, supports. Resell, re'-sen, bridle. Reslief, re'-shef, flame. Ren, re'-u, friend (of God). Reuben, rew'-ben, behold, a son (7). Reiibeniti-8, rew'-ben-ites, descendants of Reuben. Reiiel, rew'-el, friend of God. Rexiniah, rew'-roah, exalted. Rezepli, re'-zef, a stone (used for culinary purposes). Rezia, re'-zi-a, delight. Rezln, re'-zin, firm, stable, a prince. Rezon, re'-zon, prince. Rbcgiiim, re'-ji-um, a breaking. Rhesa, re'-sah, aflection, p. heart. Rhocia, ro'-da, ) ,^ j-ose. Rhodes, rodes, 1 Ribal, ri'-bai, whose cause .~ pleads. Riblah, rib'-lah, fertility. Kimmon, rim'-mou, the exalted, pomegranate. Rimmon-parez, rlm'-mon-pa'-rez, p. reward. Salu, sa'-lu (see Saleu). Samaria, sa-ma'-ri-a, pertaining to a watch, watch-mountain. Samaritans, sa-mar'-l-tans, inhabitants of Samaria. Samgar-nebo, sam' - gar - Ne' - bo. sword of Nebo. Samlah, sam'-lah, garment. Samos, sa'-mos. Samotbracia sam-o-thra'-shya. Samson, sam'-son, solar, like the sun. Samuel, sam' - u - el, heard of God, name of God. Sanballat, san-bal'-lat, praised by the ant of Shaalbim. Shaaph, sha'-aff, division. Shaaraim, sha-ar-a'-im, two gates. Shaharalm, sha - har - a' - im, two dawns. Shaashgaz, sha-ash'-gaz, beauty's .serva iit. Shabbethai, shab-beth-a'-i, born on the Sabbath. Shachia, sha'-ki-a, wandering. Shadrach, sha'-drak, rejoicing on the way. Sliage, sha'-ge, wandering. Slialiazimali, sha-haz-i'-mah, lofty places. Shalem, sha'-lem, safe, principal. Sliallecheth, shal-le'-keth, casting down. Shalim, sha'-lim, region of foxes. Shalliilia, shal'-i-sha, triangular. Sliallum, shal'-luni. > „. „ ' I retribution. Shallun, shal -lun, J Shalmai, shal'-mai, my thanks. Shalman, shal'-man, -i Shalmaneser, shal - ma - ne' - zer, / worshipper of fire. Sliamariah, sham-a-ri'-ah, whom Jehovah guards. Shama, slia'-ma, hearing, obedient. Shamed, sha'-med, destroyer. Shamer, sha'-mer, keeper. Shamgar, sham'-gar. Sltamhuth, sham'-huth, desolation. Shamir, sha'-niir, a Kharp point, thorn. Shamma, sham'-mah, desert. Sliammah, sham' - mall, astonishment. Shammai, sham'-mai, laid waste. Shamniotli, sliam'-moth, desolation. Shammua, i , Shammuah, \ «liam-mu'-ali, rumour. army, Sanhedrim, san'-he-drim. Sansannah, san - san' - nah, palm brancli. Saph, saff, threshold, tall(?). Saphlr, sa'-feer | beautiful. Sajiphira, saf-fl'-ra, ) Sarah, sa'-rah, princess. Sarai, sa'-rai, my princess, nobility. Saraph, sa'-raf, burning, venomous. Sardis, sar'-dis. Sardites, sar'-dltes, descendants of Sered. Sarepta, sa-rep'-tah (see Zarephath). Sargon, sar'-gon, prince of the sun. Sarid, sa'-rid, survivor. Sarsechim, sar'-se-kim, chief of the of the breach. Rimnah, rim'-nah, shout. Rlphath, ri'-fath, shout. Rlssah, ris'-sah, dew, full of dew, ruin. Rizpah, rlz'-pah, coal, hot stone. Rithmah, rith'-mah, genista, or broom. Roboam, ro-bo'-am (see Rkhoboam). Rogellm, ro-ge'-lim, place of fullers. Rohgah, ro'-gah, outcry. eunuchs. Saruch, sa'-ruk (see Serug). Satan, sa'-tan, adversary. Saul, sawl, asked for. Sceva, se'-vah, disposed, prepared. Scythian, sith'-l-an. Seba, se'-ba, man (7). Sebat, se'-bat, sprout (7). Secacah, sek-a'-kah, enclosure. Secliu, se'-ku, hill, watch-tower. Sectindus, se'-kun-dus, second. Segub, se'-gub.
V. omam-tiezer, ro - mam' - ti - e' - zer, whose help I have exalted. Romans, ro'-mans, men of Rome. Rome, rome (generally derived from Shamsherai, sham-she-ra'-i. Shapham, sha'-lam, bald, shaven. Sliaplian, sha'-l'aii, coney. Shapliat, slia'-pliat, judge. Shaphcr, sha'-plier, pleasantness. Sharai, sha-ra'-i, wliom J. frees. Sharaim, sha-ra'-im, two gules. Shurar, sha' - rar, twisted, a cord, muscular. Sliarezer, sha-re'-zer, prince of Jlre. Sharon, sha' - ron, plain, plaia country. Slianihen, sha - ru' - hcn, pleasart lodging place. Shasliai, sha'-shai, whitisli
Romulus, the supposed founder). Rosh, rosh, bear, chief. Rufns, ru'-fus, red. Rnhnmah, ru'-ha-mah, compassionl:!rk Sse-i'-rath. } '-"-y-
Seta, se'-lah, rock. Sela-hammahlekoth, se'-lah-Hammali'-le-koth, r. of escapes. Sclah, se'-lah. Seled, se'-led, exultation, or burning. Selcucia, se-lew'-shya. SemaclUah, sem-a-kl'-ah, whom Jeated. Rumah, ru'-mah, high. Ruth, rooth, appearance, beauty.
Sabacthani, sa-bak'-tha-nee, thou hast forsaken me. Sabaotli, sab-a'-oth, hosts. Sabeans, sa-be'-ans, descendants of Saba. Sabtah, sab'-tah, striking. Snbtekah, sab'-te-kah. hovah sustains. Scm€i, sem'-e-l, renowned. Senaah, se-na'-ah, perhaps thorny. Seneh, sen'-eh, crag, thorn, rock. Senlr, so'-neer, coat of mall, cataract.
SHA SHU sue
Bhashak, sha'-shak, desire. Shaul, sha -ul, asked for. SliaiUltes, sha'-ul-ites. Sliaveh, slia'-veli, plain. SUaveli-klriat Ualiu, sha'-veh-kirya-tha'-iin, p. of Kiriatliaini. Slieal, she'-al, prayer. Sliealtiel, she'-al-ti-el, whom I asked
Sheshai, sne'-shal, whitish (?). SliesUan, she'-shan, lily. SUcslibazzar, shesh - baz' - zar, fire worshipper. Slietliar, she'-thar, star. Sketliar-bozual, she'-thar-boz'-nal, bright star. Sheva, she'-va, hesitation. Sliibboleth, shib'-bo-leth, flood. Slilbmali, shib' - mah, coolness, or sweet swell. SUlci'on, Khik'ron, drunkenness. Shlggalon, sliig-gai'-yon, ) erratic Sbigionotb, shig'-yo-noth, / wandering. Stillton, shi'-hon, overturning. SUilior-libnali, slii'-hor-Lib'- j black
Sliumatbltes, shu'-ma-tliites, i, r garlic. SUunein, shu' - nem, two rcsltug> places. Shiiiianilte, shu'-na-mite.' Shuni, shu'-ni, quiet. Shupliaiii, shu'-pham, serpent, Sbupptin, shup'-pim, serpents, Shur, shur. SUushan, shu'-shan. Sliuthelali, shu-the'-lah, crashing or for from God. Slieai-iaU, she-ari'-ah,whom Jehovah estimates. Sliear-jas Uub, she'-ar-ja'-shub, a remnant sliall return. rending. Sla, si'-a, council. Slbbacbai, sib'-ba-kal. Stbbecal, sib'-be-kai, itlie wood of SIbbechai, sib'-be-kal, I Jehovah, i.
Slieb.ali, 1 slie'-bah, man, scorn, or Slielia, ) an oath. Shebam, slie' - bam, coolness, sweet smell. Shebaiklah, sheb-a-ni'-ah, whom J. made to grow up. Shebariiii, she-ba'-rim, breaches. Slieber, sheb'-er, breaking. Shebna, sheb'-nah, tender youth, youth. Shebuel, slie-bu'-el, captive of God. Sliekaniah, shek-a-ni'-ah, intimate with Jehovah. ShecUem, sbe'-kem, back, shield, or e., the crowd of the people of God. Slbboleth, sib'-bo-leth (see Shibboleth). Sibmab, slb'-mah, coolness, or sweet nah, 'river ShlUor-llbnatli,shi'-hor-Lib'- (of nath, J glass. Shilhlin, shil'-him, armed men. Shlllem, shil'-lem, requital. Sliiloali, shi-lo'-ah, sending (of water smell. Sibi-alm, sib-ra'-im, two-fold hope. Sichein, si'-kem. Siddtni, sid'-dim, valley of the plains. Sidon, si'-don. Sidontans, si-do'-ni-ans. Sigionetli, sig-yo'-neth. Sinlia, sin'-ha, council. Sihon, si'-hon, sweeping aw.ay, t. <•., a leader, carrying all before hin>. Slhor, si'-hor. Silas, si'-las, the third, considering, SlUa, sil'-la, way, basket. Siloain, sl-lf)'-»m, sll'-o-Sm, sent. SUvanus, sil-va'-nus, of the forest. Simeon, sim'-e-ou, hearing with acby a conduit). Sbllob, shi'-lo, place of rest. Shilniii, shi'-Io-ni, pacificator. Shilonlte, shi'-lo-nite, native of Shiblade. Slieclicmttes, she'-kem-ites, people of Shechem. SUedcur, shed-e'-ur, casting forth of loh. Sliilsali, shil'-sah, tried. Sliiinea, shim'-e-ah, -v SbimeaU, shIm'-e-ah, I rumour, SUImrain, shim'-e-am.) f'^n'^- Shlmel, shim'-e-i, \ rumour, SUiincatb, sliim'-e-athi i famous, renowned. Shimhl, shim'-hl, renowned. Sliinieon, shim'-e-on, a hearkening. Shiinina, shim'-ma, rumour. Shimon, shi'-mon, desert. Slilmratb, slilm'-rath, watch. SUImri, shim'-ri, watchful. SUIinrltli, shlni'-rlth, vigilant. Shiinrom, shim'-rom Shiiiiroii, sliim'-ron, Shtinronltrs, shim'- ron - Ites, descendants of Shimron. Slilinsliai, shim'-shal, sunny. Sbliiab, shi'-nab, ffitlier's tooth. SItinar, shl'-nar, casting out (?), land fire. Sheliariali, she-ha-ri'-ah, whom Jehovah seelis for. Shelali, she'-lah, petition. SKeleinlah, shel-e-rai'-ah, whom Jehovah repays. Slielrf, slie'-Ief, drawn out, saluted. SItelesh, she'-Iesh, tried. Siieloini, she-lo'-mi, ) peaceful, Shelorailh, shel-o'-mith, J love of peace. Shelumiel, she-lu'-miel, friend of God. Slicm, shem, name Shemn, she'-ma, , rumour. Shcniaali, she-ina-ah, J SIteniaiali, sliem-ai'-yah, whom Jehovah has heard and answered. SUeniariali, shem-a-rl'-ah, whom Jeceptance. Simon, si'-nion. Simrl, sim'-rl, watchful. Sin, sin, clay. Sinai, si'-nal, the senna shrubb SIna, si'-na. Slnitr, si'-nite. Slon,si'-on, lifted up. Slphmotb, slf-moth. Slppai, sip'-pai. Slrali, si'-rah, withdrawing, Slrlon, sl'-rl-on. Slsamal, sis-a-ma'-l. Slsera, sis'-e-ra, a field of battle. Sitnah, sit'-nah, contention. Slvan, si'-van. Smynia, smir'-nah. So, so (Hebrew form of Egyptian word watch-post. ol two rivers (?). Sblpbl, shl'-tl, abundant. Sblpbi-alt, shif'-rah, he.mty. Shiphtaii, shil'-tan, JutlU'ial. Sblslia, slii'-sha, habitation. ShlHbak, shi'-shak. Sbltral, slilt'-ral, scribe. Sbluliii, shlt'-tlm, acacias. Khlza, shl'-za, beloved. Shnali, slio'-ah, opulent. Sliobab, sho'-bab, apostate. SItobncli, slio'-hak, pouring. Shobnl, sho'-bal, who leads many Ciipllve. SUobI, Kho'-bl. Sliobnl, sho'-bal, flowing, or a shoot. SholH-k, sho'-bck, lorsakliig. Shocbnb, sho'-ko, a hedge. Sliobnii»,sho'-luim,<)nyx,or sardonyx. .Shoiurr, sho'-mer, walclimnn. Shtipliarb, sho'-tiik, pouring. SlioHbnnnlin, shosh-an'-nlm, lilies. SbiiH, sliu'-ali, wea Uli. Shiinh, shu'-ah, pit. Khiiiil, shii'-al. hovah guards. Shciiieber, sliem-e'-ber, soaring on high. Shemcr, she'-mer, guardian, fiheinlfia, she-mi'-da, fame of wisdom. Sheiutnlth, she-mee'-ntth, eighth. Khcmlrainotli, she - ralr' - a - moth, most high name, or most high heaven. Shcmuel, she-mu'-el, heard of God, name of God. Shcn, shen, Irulli. Shciiazar, she-na'-zar, fiery. Shcncr, she'-ner, coat of mail, cataract. Shcpham, she'-fam, nakedness, a place linked of trees. BhcplixUali, Hhep-a-tl'-ah, whom Je-
Sevech). Soclio, so'-ko, -v Sochoh, so'-ko, >-a hedge. Socoli, Ko'-ko, / Sodl, so'-di, an acquaintance of God. Sodom, sod'-om,' burning, conflagration. Solomon, sol'-o-mon, peaceable. Sopalcr, (so'-pa-ter, father saved. SopliciT<b, so'-fc-reth, scribe. Soi-f k, so'-roli, choice vine. SoHlpatcr, so-slp'-a-ter, saving the father. SoKllirnra, sos'-then-eez, strong, saviour. Sotnl, so'-tnt, devlator. .Stacliy*, stak'-kis, an ear of corn. .Stcplirn, ste'-ven, » a crown, 0| Strpbanna, slef'-a-nas, ) crowns. Suab, su'-uh, sweepings. Snrcoth, suk'-kolh, booths. Su('Colb-b< iiolU, snk'-koth-Ben'^Oth, hovah delciids. Bhcphl, she'-fl, naked hill. Shcplio, slie'-fo, nakedness. Shciihiiphan, she-fu'-fan, seipent, cerawli H, or horned snake. Slirrnli, KluZ-rnh, coiisangulnlty. Slt«r<-bliili, slicr-(-bl'-ah, heal of J. Bliert'Hli, slie'-resli, root. Bhrahocb, slie'-shak, moon goU (7).
.Sliiibat'I, sbu'-ba-ol.
Sliiiliaiii, slui'-liiim. Sliiilainlle, shu'-lam-lte. booths of daughters. Bucliathltea, suk'-a-lh Hes.
SUK TOB ZAC
Toblob, to-bi'-ah,
Tel-ablb, tel-a'-bib, hill of ears of corn. Telali, te'-lah, fracture. Telalm, te-la'-im, young lambs. Telassar, te-las'-sar, hill of Assar(?). Telem, te'-iem, oppression. Tel-Iiarsa, tel-har'-sah, • hill Tel-baresUa, tei-har'-e-sha, / of the wood. Tel-melah, tel-me'-lah, hill of salt. Tema, te'-mah. ) ^ ^^^^^^ ^^^^j^^ Teman, te -man,J Temanl, te'-ma-ni, ) Temaulte, te'-man-ite, ) Terab, te'-rah, a station. Terapblni, ter'-a-fim, Kukkiima, suk'-kl-ims, dwellers In I pleasing to J. Tobijah, to-bi'-jah, / Tocltvn, to'-ken, a measure. Togarniali, to-gar'-mah, breaking bones (7). Tohu, to'-hu (same as Toah). Toi,to'-i, tents. S»tr, sur, removed. Susancltltas, su-san'-kites, Inhabitants of Susa or Shushan. Susannalk, su-san'-nah, Illy, rose, or Joy. Bu!*l, su'-si, horseman. Sychar, si'-kar, drunken. Sychem, si'-kem, Shechem. Syene, sl-e'-ne, opening, key (i. e., of Egypt). Syiityclie, sin'-ty-kee, affable. Syria, sir'-i-a. Syrian, sir'-i-an, inhabitant of Syria. Syracuse, sir'-a-kuse. Syrophewician, si'-ro-fee-nish-yan, Phenlciaus living in Syria.
I goj., Tou, to -u, j Tola, to'-la, worm. Tolad, to'-lad, race, posterity, birth. Topliel, to'-fel, lime, cement. Topbet, to'-fet. Traclionitls, trak-o-ni'-tis, stray. Troag, tro'-as. Trogyllluin, tro-gil'-li-uni. Troplklmus, trof-l-mus, nourished. Tryphena, tri-fe'-nah, delicious. Trypliosa, tri-fo'-sah, tlirice shining, descendants of T. prosperous life(?). Teresb, te'-resh, severe, austere. Tertius, ter'-siii-ns, the third. Tertullus, tert'-ul-lus, diminution living delicately. Tubal, tu'-bal, flowing forth. Tubalcaln, tu'-bal-kane, workiDg l-n ore. Tyeblcus, tik'-j-kus, fortunate. Tyrannus, ti - ran' - uus, reigning, prince. Tyre, tire. ) Tyrus, ti'-rus, J
Taanach, ta'-a-nak, sandy soil, approach to Sliiloh. Taanatli-S h iloli , ta'-anat li-Sh i'-lo. Tabbaotli, tab'-ba-otli, rings. Tabbath, tab'-bath, renowned. Tabeal, tab'-e-al, ) the goodness of Tabeel, tab'-e-el, ) God ; or, God is good. Taberah, tab'-e-rah, burning. Tabiilia, tab'-i-thah, gazelle. Tabor, ta'-bor, a lofty place, mound. Tabrliiion, tab'-ri-mon, who pleases ol 3'. Tliacldeus, thad-de'-us, praising, confessing. Tlkabasli, tha'-hasli, badger or seal. Thamab, tha'-mah, laughter. Tharab, tha'-rali (see Terah), Tbebcz, the'-bez, brightness. TUelasai', the'-la-sar (see Telassak). TUeopbilus, the-ofT-i-lus, lover of God. Thessalonica, tlies-a-lo-ni'-ka. Tbeiidas, tliew' - das, praise, confession. Tbtmnatbab, thim-na'-tha, portion assigned. Tboinas, tom'-as, a twin, sound. Tbuinmlm, Mium'-raira, truth. Tkyatira, tlii-a-tl'-rah. Tiberias, ti-be'-ri-as. Tiberius, ti-be'-x'i-us,'Son of the river
TJcal, u'-kal, I shall prevail. t'cl, u'-el, will of God. Ulal, u-la'-i, strong water (?). Ulam, u'-lam, infant. Ulla, ul'-la, yoke. Ummah, um'-mali, community. Unul, un'-ni, depressed. Uphaz, u'-faz (perhaps Ophib). Vpharslu, u-far'-sin. Ur, ur, liglit.
Rimmon, for Rimmon is good. Tacliiuouite, tak'-mo-uite (see Hach-
Tadnior, tad'-mor, city 6f palms. Taliaii, ta'-lian, a camp, a station. Talkanites, la'-han-ites, descendants of T. Tahapaueg, ta-hap'-pa-nes, \ head of Talipencs, tah'-pen-es, / the age or world. Taliatli, ta'-hath, station, place. Tabrea, tah-re'-a, cunning. Talitim-Iiodshl, tah'-tim-Hod'-slii, nether land newly inhabited. Talmai, tal'-mal, abounding in furrows. Talmou, tal'-mon, oppressed. Tamali, ta'-mali, laugliter. Tamar, ta'-mar, a palm tree. Tainmuz, tam'-muz, terror (?). Tanach, ta'-nak, sandy soil. Tanhuiuetli, tan-hu'-meth, consola-
Urbane, ur'-ban, civil, courteous, gentle in speech. Url, u'-ri, flery. Urlalk, u-ri'-ah, 1 flame of JehoUrijah, u-ri'-jah, J vah. Uriel, u'-re-el, flame of God. Urim, u'-rim, liglits. Utlkai, u'-thai, whom Jehovah succours. Uz, uz. Vzal, u'-zai, robust. Uzal, u'-zai, wanderer. Vzza, Uzzah, Vzzen-gberah, uz'-zen-slie-rah, ear (or rather corner) of Sherah. Uzzl, uz'-zi, 1 might of JehoUzzlalk, uz-zi'-ah, i vah. Uzzlel, uz-zi'-el, power of God. Uzzielltes, uz'-zi-el-ites, deseudanta of Uzziei.
Tiber. Tibliath, tib'-hath, butchery. Tibnl, tib'-ni, building of Jehovah. Tidal, ti'-dai, fear, reverence. Tlglatli-plleser, tig'- lord of the Tigris. latli-pi-ie'-zer, TlglatU-pilneser, tig'- latli-pil-ne'-zer, Tikvab, tilv'-vah, expectation.
Tlkvatli, tik'-vath,, TUon, ti'-lon, gift. Tiinens, ti-me'-us, polluted (?). Tlmna, tim'-na, Tlinnali, tini'-nah, TimnatU, tim'-uath, Timnatlk-beres, tim'-nath-he'-res, portion of the sun. Tlmnatb-serali, tim'-nath-Se'-rah, abundant portion. Timon, ti'-mon, burning. Tiinotlieus, ti-mo'-the-us, 1 honour Tiiuotliy, tim'-o-thy, ' of God Tiplisab, tif'-sali, passage, ford. Tlrag, ti'-ras, desire. Tlratliites, ti'-ra-lhites. Tlrliakali, tir'-ha-kah, exalted. Tlrltanab, tir'-ha-uah, scourge. Tlria, tir'-l-a, fear. Tirzah, tir'-zali, pleasantness. Tlshbitc, tish'-bite, inhabitant Tishbe. Tlsrl, or Tizui, tlz'-rl, expiation (?), beginning (7). Titus, ti'-tus, honourable. Toali, to'-ah, inclined, lowly. Tob, tob, good. Tob-ad-onijali, tob - ad - o - ni' -Jah, good Is my lord Jehovah.
I uz'-zah, strength. restraint, tion. Taphatb, ta'-fath, a drop. Tappuali, tap'-pu-ali, a place fruitful restrained. in apples. Tarah, ta'-rah, station. Taralati, tar'-a-lah, reeling. TarUca, ta-re'-a (see Tahrka). Tarpelltes, tar'-pe-lites (unknown). Tar«hl8h, tar'-shish, hard ground (?). Tarsus, tar'-sus. Tartak, tar'-tak, profound darkness, Vajezatka, va - Jez - a' - tha, white, pure. Vaniab, va-ni'-ah, weak. Vasbni, Vash'-ni. Vaslktl, vash'-ti, beautiful woman. Vopbsi, vol'-si, my addition. or liero of darkness. Tartan, tar'-tan, military chief. Tatnal, tat'-nai, gift. Tebah, te' - bah, slaughter, executioner. TebaJiali, teb-a-li'-ah, one whom Je-
Zaanan, za'-a-nan, place of flocks. Zaananink, za-a-nan'-im, i reiuov Zaanaim, za-a-na'-ira, j ings. Zaavan, za'-a-van, disturbed. Zabad, za'-bad, gift. Zabbai, zab-ba'-i, pure. Zabbud, zab'-bud, given, a gift bostowed (i. e., by God). Zabdi, zab'-di, the gift of Jeliovali. Zabdlel, zab'-di-el, the gilt of God. Zabulon (see Zeuulon). Zabud, zu'-bud (same as Zabbord). hovah has immersed (i. c, purifled). Tebeth, te'-beth. TeUlnuah, teliin'-nah, cry for mercy. Tekel, te'-kel, winged. Tekoa, te-ko'-a, i , , . Tekoah, te-ko'-ah.
Tekolteg, te - ko' - ites, inhabitants of r.
ZAC ZIF ZUZ
Zaccai, zak-ka'-l, 1 pure, inno Zacclieus, zak-ke'-us, / ceut. ZaccSkur, zak'-kur, mindful. Zaclinriali, zak-a-ii'-ah, i whom JeZacliarias, zak-a-ri'-as, ) hovah remembers. Zaclier, za'-ker, memorial, praise. ZadoU, za'-dok, just. ZxUain, za'-hum, loathing. Zair, za'-ir, small. ZaIapU, za'-laf, fracture, wound. Zaliuon, zal'-mon, ) shady. Zaltitoiiah, zal-mo'-nah, ) Zaliiiiinua, zal-raHn'-nah, to whom shadow is denied. Zam-zuuimiiis, zam - zum' - mins, tribes making a noise. Zanoah, zan-o'-ah, marsh, bog. Zaplmatli-paaneali, zaP-nath-pa-ane'-ah, preserver of the age. Zaplion, za'-fon, north. Zarah, za'-rah, a rising (of light). Zareali, za'-re-ah, hornet's tower. ZareatUites, za'-re-a-thites, inhabitants of Zareah. Zarcd, za'-red, exuberant growth. ZarepHatli, zar'-e-fath, workshop for Zilia, zi'-ha, drought. Ziklag, zik'-Iag, outpouring. ZUlali, zil'-lah, shadow. Zilpah, zil'-pah, a dropping. Ziltliai, zil'-thai, shadow (i. e., protection of Jehovah). Ziiuinab, zim'-iuah, mischief. Zimraiu, zim'-ram, j celebratedIn Ziinri, zimri, / song. Zin, zin, a low palm tree. Zina, zi'-na, ornament (?). Zion, zi'-on, a sunny plain, a sunuy mountain. Zior, zi'-or, smallness. "Lipix, zif, borrowed, flowing. ZipUion, zif'-yon, expectation, looking out. Ziplirou, zif'-ron, sweet smell. Zlppor, zip'-por, little bird. Zlpporali, zip'-po-rah,/em. of Zippor ZliUi-1, zith'-ri, protection of J. Zlz, ziz, a flower. Zixa, zi'-zah, i . , m ; ., ' {abundance. Zlzali, zx'-zah, ( Zoan, zo'-au, low region. Zoar, zo'-ar, smallness. Zoba, zo'-b.ih, ) „ r, • ' , , , f a station. ZobaU, zo -l)ah, ) Zobebali, zo'-be-bah, walking slowly. Zobar, zo'-har, whiteness. Zoheletik, zo'-he-leth, serpent, stone
Zeel), ze'-eb, wolf. Zclah, ze'-lah, a rib, the side. Zelek, ze'-lek, fissure. Zeloplieliad, ze-lo'-fe-had, fracture, a first rupture, perhaps firstborn. Zelotes, ze-lo'-teez, jealous, or zealous. Zelzab, zel'-zah, shade in the heat of the sun. Zeinaraiin, zem-a-ra'-lm. Zeiuai'ites, zem'-a-rites. Zeiiiira, ze-mi'-rah, song. Zeiian, ze'-nan, place of flocks. Zeiias, ze'-nas, contraction of Zenodorus. Zepiianiali, zef-a-ni'-ah, whom Jehovah hid. Zepliatli, ze'-fath, -> Zt'pUatJiaU, ze-fa'-tha, vwatch-tower. Zei>ho, ze-fo', ) ZepUoii, ze-fo'-ne, a looking out. Zeplionltes, ze-fo'-uites, descendants of Zephou. Zer, zer, narrow, flint. Zcraii, ze'-rah, a rising (of light). Zeraliiali, zer-a-hi'-ah, whom Jehovah caused to rise. Zercd, ze'-red, exuberant growth. Zereda, ze-re'-dah, 1 > cool in** Zci-edathali, ze-re-da'-thah, i " melting and refining metals. Zaretan, zar'-e-tan, i cooing. Zartanali, zar'-ta-nah, Zeresh, ze'-resh, gold. Zt-retU, zc'-reth, splendour. Zcror, zc'-ror, bundle or purse. Zei-uali, ze'-ru-ah, leprous. Zerubbabel, ze-rub'-ba-bel, scattered
Zareth-slialiar, za'-reth-sha'-har, the splendour of the morning. Zarhltes, zar'-hites, descendants of Zerah. Zatthu, zat'-thu, ) ^ 3 t_ Zattn, zat -tu, J Zaza, za'-za. Zeliali, ze'-bah, slaughtering,sacriflce. Zebadialijzeb-a-d i'-ah ,gi ft of Jehovah of the serpent. ZoIielU, zo'-heth. ZopUalt, zo'-pliah, cruse. Zopbal, zo'-fai, honeycomb. ZopUar, zo'-pliar, sparrow. Zoplitin, zo'-fini, watchers. Zoi-ali, zo'-rah, a place of hornets. Zoratlilu-s, zo'-ra-thites, people of Zorah. Zorites, zo'- rites (same as ZoraTIIITKS). Zoi-obabel, zo-rob'-a-bel (see Zerosto Babylon. Zcruiali, zer-ew'-yah, cleft. Zvthani, ze'-lliam, | Zetlian, ze'-than, J Zetliur, ze'-tliar, star. Zia, zi -ah, motion. Ziba, zi'-bah, a plant, statue. Zibfou, zil)'-e-on,i Zlbia, zib'-i-a, Vdyed, roe. Zlblali, y,ib-i'-ah, ) Zichvi, zik'-ri, celebrated, famous. Zlddtm, zld'-dim, sides. Zldkljah,zid-ki'-jah, Justice of Jeho-
Zebedce, zeb'-e-dee, J. gave. Zcbina, ze-bi'-nah, bought. Zeboiin, ze-bo'-im, hyajnas. Zebudah, ze-bu'-dah, given. Zebul, ze'-bul, % Zebiilon, zeb'-u-lou, ( habitation. Zebulun, zeb'-u-lun, BAUBL). Ziiar, zu'-ar, smallness. Zuph, zuf, flag, sedge. Zur, zur, roi k, shape, form.
ZechariaU, ^k-a-ri'-ah, whom Jehovah remembers. Zedad, ze'-dad, a mountain, the side
zu'-ri-el, wliose rock Is God. Ziirlsliaddai, zu'-rl-shad'-dai, whose rock is the Almighty. Zuztius, zu'-zims, sprouting, or restvah. Zldon, zl'-don, fishing. Zidoiiiaii«, zl-do'-nl-ans, inhabitants of a mountain, Zedckiab, zed-e-ki'-ah, Justice of Jeof ZiUon. Zif, zlf, splendour.
hovah.
less.
A NEW
GEOGRAPHICAL AND HISTORICAL
INDEX,
EXHIBITING AT ONE VIEW
ALL niAT IS INTERESTING IN GEOGRAPHY AND HISTORS
iir
THE HOLY SCRIPTURES,
AND FORMING A
COMPLETE BIBLE GAZETTEER*
COMPILED AND ARRANGED UNDER THE INSPECTIOW 3P THOMAS STARLING
GEOGRAPHICAL AND HISTORICAL INJEX.
a.2
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Ites
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I I I I I
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CO CO
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ill — cd _2 Q) -
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Etham..
Cnnaan
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Paul
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10 GEOGRAPHICAL AND HISTORICAL INDEX.
ilween
c o o o
Chtoi
T,o
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lecus
Jtf o - «...Dam£ ...ditto. ...ditto. ...ditto. ...ditto a. 3
Ana(...ditto e 0 000 ID d 0 c 0 c e C 3.2 0 5 -3 c "5 -5 t3 T3 -a 3 •C3aj'3..ditto. ..ditto. ..ditto. ..ditto. 1..Syria,..ditto. ..ditto.
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IS GEOGRAPHICAL AND llISlURICAL INDEX
TT ^ . CO CO Ci M : II ]
Can: ditto C J=
Asia
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GEOGRAPHICAL AND HIST ORICAL INDEX 1
TOCO
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1^ GEOGRAPHICAL A]ND HISTORICAL INDEX
G'^'OGR.APHICAL AND HISTORICAL INDEX. ta
tri ic jf: ic CO rt CO c CO ?32
16 GEOGRAFHICAL AND HISTORICAL liA'DEX.
GEOGRAPHICAL AND HISTORICAL LNDEX.
till
CI Q\ CO
W.S.W
GEOGRAPHICAL Ai\D HISTORICAL INDEX
S 2 o o o O o o c o o o c o o o o O o o o o o 2
E « ^ U OB
M - I • J Z I >. - U
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2C GEOGRAPHICAL A.ND HISTORICAL INDEX.
GJiOGHAFHU. A'u A^^^ rii&iOmCAL.
Azerbigan.
.ditto...
ditto..
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GEOGRAPHICAL AND HISTORICAL INDEX
GEOGRAPHICAL AND HISTORICAL INDEX. «3
Tieh.
.Damasci
.ditto..
.ditto...,
c S
94 CeOGRAPHICAL AND HISTORICAL IJNDEX.
K -2 . K ^ X K .« ((.KM Issi
M K M « B « f SE III
Nehe
Joshi
a; cj
Gen.
Jer.
Sheni, Canaa
rt ^
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GEOGRAPHICAL AND HISTOHXAL
ditto litto Unas
esQ
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GEO(iRAFHICAL AND HISTORICAL INDEX. al III
kir buri Hii - u i<| "e* *
Inre
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GEOGRAPHICAI< AND HISTOR.1CAL INDEX. 37
o o
GEOGRAPHICAL AND HISTORICAL INDEX.
Ilia
41 at
M M S W H ^ I I V
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GEOGRAPHICAL AND HISTORICAI INDEX. 39
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30 GEOGRAPHICAL A."VD HIST(/RICAL INDEX.
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Joshua
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32 GEOGRAPHICAL AND HISTORICAL INDEX
lest., iiliin. 5
GJiOGRAHHlCAL AMD HISTORICAL INDEX 39
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34 GEOGRAPHICAL AND HISTORICAL INDEX
sraeli
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Levi
ditto
CiEOGRAPrilCAL AND HISTORICAL /KUEX. S5
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56 GEOGRAPHICAL AND HISTORICAL INDEX.
W' K > M V
I S n S » "£ -^.ii S ». *tr o - "^3 R o u s S J2 n t: a! s " CCQ cQ; Hi - - IS IIEIl!
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GEOGRAPHICAL AND HISTORICAL INHH.
Arabia.
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Palest..
ditto
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SEOGRAPIiICAL AND HISTORICAL INDEX 39
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40 GEOGRAl'IllCAL AND HISTORICAL IJNDEA
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GEOGRAl'lllCAL A>D Hlh'lOKiCAL lNi)tiX. 4]
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13 GEOGRAPHICAL AND HISTORICAL L\DEX.
GEOGRAPHICAL. AND HISTOI ICAL INDEX. 49
it 5
k2 fit
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M M M H & C
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H H U U U U X Zt t-E-f-f.-HE'E
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44 GEOGRAPHICAL AND HISTORICAL INDEX.
lest.
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I I I I I
liii
litto. litto. litto. i i i 3
ill
3. -9
GEOGRAPHICAL AND HISTORICAL IIVDEX.
coded
CONCORDANCE
TO THE
HOLY SCRIPTURES
OF ThE
OLD AND NEW TESTAMENTS:
BY WHICH
ALL, OR MOST, OF THE PRINCIPAL TEXTS OF SCRIPTUIiE
MAY BE EASILY FOUND OUT.
BY JOIIIV BROWIV,
lATE MINISTER OF THE GOSPEL AT HADDINGTON, IN SCOTLAND.
Sourrli the Srripttires : for—tliey testify of lue. John v. 39. The Bereaiis were more noble—io that il>ey—Kwrcheo the Soiiptures daily. Acts xvii. H.
REVISED AND CORRECTED
TO THE READER
I . That this Concordance doth not pretend to comprehend more than any other larger ones, but to contain the principal substance of them all in little room.
2 By observing one or more orincipal words ol any remembered text, and what are the tttree first letters of them, and searching under answerable words in the Concordance, die sentence will be found.
3. The original words, whether Nouns or Verbs, are marked in CAPITAL letters, and those derived from them come after in Italics.
4. Where words are found in many places, the plural is distinguished from the singular ; and the parts of verbs ending in ed,—est,—eth, from their original. But when the examples arc few, no such distinction is made, but may be easily observed.
5 The Concordant words, except the first, are marked by the first letter a. b. c. ^'C. and the mai-k stands for several words above marked in Italics. Divine persons aje noted by answerable Capitals.
6. Even other words, especially names of divine persons, are often marked by one or mr«rs of their 'irst letters, that the sense of the line might be more complete.
JOHN BROWN.
CONCORDANCE TO THE HOLY SCRIPTURES.
AB AC
Rom. 5. 36. oflenee might a. but when aik abounded, grace did much more a. Rom. 6. 1. continue in sin that grace may a 2 Cor. 9. 8. able to make all grace a. toward you, that you may a. to every good work Phil. 1. 9. that your love may a. yet more
ABASi:, make low, &c.
Acts U. 29.
Job4U. 11. every one proud abase him
1 Pel. 4. II. as of the ability God givetn ABLE men, such as fear God, E.xo. 18. 21. Lev. 14. 22. socli as he is able to get Deut. 16. 17. every man give as he is a. 3Chr. 20. 6. none is able to withstand Ezek. 46. II. as he Is able to give Dan. 3. 17. our God is able to deliver ns 4 37. walk in pride he is a. to abase Mat. 3 9. God is able of these stones to raise up children, Luke 3. 8 Mat. 9. 28. believe ye I am a. to do this 10. 38. are not a. to kill the soul la. 31. 4. lion will not abase liimself Ezek. SI. 26. exalt low and abase high Dan. 4. 37. walk in pride able to abase Mat. 23. 12. himself shall be abased rhil. 4. 12. how to be a. and how to S Cor. 11. 7. otfence in abamng myself
4 13. I know how to be abased and how to a. 17 fruit that may a. to your account 18. I have all and abound
ABBA father, Mark 14. 36. Rom. 8. 15. Gal.
4. 6. ABHOR, greatly hate and loathe Lev S6. 11. my soul shall not abhor you
1 Thess. 3. 12. Lord make you a. in love 2 Pet. I. 8. if these things be in you and • Eph. 1. 8. he hath abounded toward us
15. if your soul a. my judgments 30, tny soul shai! abhor you Job. 30. 10. they abhor me, they flee
19. 13. a. to receive it let him 20. 23. are ye a. to drink of the cup Mark 4. 3;i. as they v\ cre a. to bear John 10.29. 110 man a. to pluck Uom. 4. 21. promised he is a. to perform 14. 4. (iod is a. to make him .viand
1 Cor. 15. 58. always aboundinff in Col. 2. 7. a. therein with thanksgiving ABSENT, one from another. Gen. 31 49. 2 Cor. 10. 1.
42. 6. I abhor myself and repent in
Paal. 5. 6. Lord will abhor the bloody jian
119. 163. I hate and abhor lying Jer 14. 21. not abhor for thy name's sake AiDOs 5. 10. they abhor him that speaketh
1 Cor. 5. 3. as a. in body but present in spirit 2 Cor. 5. 6. ill body we are a. IVom the Lo/d
8. rather to be a. fmm the body
1 Cor. 3. 2. neither yet now are j r a. 10. 13. tempted above that je pre a. 2 Cor. 9. 8. a. to make all grace abound Eph. 3. 20. a. to do exceeding abundantly Phil. 3. 31. a. to subdue all to himself 2 Tim. 1. 13. a. to keep that committed
6. d. I abhor the excellency of Jacob Mic. 3. 9. ye that abhor judgment Rom. 12. 9. abhor that which is evil Exod. 5. 21 . made our saviour abhorred Lev. 2G. 43. their soul a. my statutes Oeut. 32. 19. when the Lord saw it he a.
9. that whether present or a. 10. 1. being a. am bold towards yo» Col. 2. 5. Ihiiiigli I be a. in the flesh ABSTAIN from idols. Acts 15. 20.
1 Thess. 4. 3. a. from fornication
3. 15. Scriptures a. to make thee wise Heb. 3. 18. a. to succour the tempted
5. 23. a. from all appearance of evil
1 Sam. 2. 17. men a. the offering of Lord Job 19. 19. all my inward friends a. me PgaL 22. 24. nor a. affliction of afflicted
1 Tim. 4. 3. commanding to a. from meals
5. 7. a. to save him from death
I. Pet. 2. II. a. from fleshly lusts Jbstinence from meat, Acts 27. 21 ABUNDANCE, great, fulness, and plenty. Job 23. 11. & 38. 24. Deut. 33. 19. 1 Chron 23. 3, 4, 14, 15 Deut. 38. 47. for the a. of all thincs Eccl. 5. 10. he that loveth a. with increase
7. 25. a. to save to the uttermost
78. 59. wmlh and greatly a. Israel 89. 38. Ii;i^> cast off and a. anointed 106. 40. he a. his own inheritance Prov. ^. 14. a. of the Lord shall fall lam. 2. 7. Lord hath a. his sanctuary Eztk. l<j. 25. niude thy beauty to be a Zech. 11.8. their soul abhorreth me Rom. 2. 22. thuu thai abliurresl idols Job .'53. 20. his life abhorreth bread F<al. 10. 3. covrloiis whom Lord a.
11. 19. a. to raise him from the dead Jam. 1. 21. a. to save your souls
4. 12. a. to save and to destroy Jude 34. a. to keep you from falling ABOLISHED, made to cease
Is. 3. 18. idols he shall utterly abolish 51. 6. righteousness not be abolished Ezek. 6. 6. your works may be a. 2 Cor 3. 13. to the end of that a. Eph. 2. 15. having a. in his flesh 2 Tim. 1. 10. Jesus Christ who hath a death ABOMINABLE, very hateful. Lev 7. 21.&,
12. of the rich will not siifler
Is. 66. 11. delighted with a. of her glory Mat. 12 34. out of the a. of the heart thf mouth speaketh, Luke 6. 45. 13. 13. shall have more a. 25. 29. Mark 12. 44. they did cast in of their a. Luke 12. 15. life consisteth not in the a. 2 Cor. 8. 2. a. of their joy abounded
36. 4. he ahliorreth not evil 107 IS. soul a. all muntierof meat
11. 43. &. 18. 30. Is. 14. 19. & 65. 4. Jer. 16 18.
[f. 49. 7. him whom tlie nation abhorreth 66 24. be an abkorring to all flesh ABIDE, continue, bear Exod. 16. 29. abide every man in place Num 35 25. a. in it unto the death of 2 Sam. 11. II. ark and Israel a. in tents Pa 15. 1. who shall a. in thy tabtrnacle
13. 7. through a, of revelatiims ABUNDANT in goodness, truth, Exod 34
1 Chron 21. 6. king's word was a. to Joab Job 15. 16. how much more a. is man Ps. 14. 1 have done a. works, 53. 1. Jer. 44. 4. do not this a. thing that I hate Ezek. 16. 52. committed more a. than Nah. 3. 6. I will cast a. filth on iliee T't. 1. 16. in works den" lim beinga.
6. 2 Cor. 4. 15. & 9. J2. 3 Cor. II. 23. in labors more a.
1 Tim. 1. 14. grace of Lord exceedinc a.
I Pet. 1. 3. his a. mercv hath begotteii ui Job 12. 6. God bringeth ubvndanily Ps. 36. 8. shall be a. satisfied with Intnee So»g 5. 1. yea drink a. O beloved
61. 4. I will abiile in thy tabernacle
7. he shall abide hefiire Huii for ever
91. I. abide under shadow of Almighty Prov. 7. II. her feet a. not in her house
1 Pet. 4. 3. walked in a. idolatries Kev. 21.8. iinbelieviiig and a. shall have ABOMINATION, wh.tt is very fillhy, hate-
Is. 55. 7 he will a. pardon John 10. 10. might have life more a.
19. 23. tiiat hath it shall abide satisfled Ho8. 3. 3. shall abide for me many days
1 Cor. 1.5. 10. labored more a. than all Eph. 3. 30. able to do exceeding a. Tit. 3. 6. shed on us a. through Jesus Christ 2 Pet. I. 11. entrance ministered more a. ful, and loathsome, as sin. Is. 66. 3. Idols, Exod. 8. 26. Prov. 6. 16. seven things a to the Lord 11. 1. a false balance is a. to the Lord 20. they of froward heart are a. 13. 22. lying lips are a. to the Lord 15. 8. sacrifice of wicked is an a. 36. thoughts of the wicked are a. 16. 5. proud is a. to the Lord, 3. 32. 20. 2;i. diverse weights are a. to Loyl 28. 9. his prayer shall he a. 29 27. unjust man is a. to the just,&c.
4. Israel shall abide without a king Joel 2. II. day is terrible who can a. it Mai 3. 2 who may a. day of his coming Mat. lU. 11. there a. till ye go thence Luke 19. .5. to-day I must a. at thy house John 12. 46. should not abide in darkness
I ABUSE not my power, 1 Cor. 9. 18.
1 Cor. 7 31. use world as not nbufivff it ACCEPT, receive kindly in favor. Gen. 39 20. Acts 24. 3. Lev. 96. 41. a. punishment of iniipiity, 43 Deut. 33. II. accept work of his IihikIs 9 Sam. 24. 23. Lord thy God accept lliee Job 13. 8. will ye accept his person, III
14. 16. comforter, that he may abide
15. 4. a. in me and I in you, ver. 7.
10. he shall a. in mv love—his love AcU 20. 23. afflictions abide me
1 Cor. 3. 14. if any man's work abide
Is, 1. 13. incense is an a. to me Dan. II. 31. a. that iiiaketh desolate, 12. 11. Mat. 24. 15. Mark 13. 14. a. of desolation Luke 16. 15. is a. in the sight of God Kev. 21. 27. wh.atsoever worketh a. 2 Kings 21. 2. abniniiiatunts of the heathen Ezra 9. 14. join with the people of these a. I'rov. 26. 25. seven a. in his heart Jer. 7. 10. delivered to do all these a. Ezek. 16. 2. cause Jerusalem to know her a.
32. 21. Let me not a. any man's persin
7. 8. it is good if they abide even as I 20. man abide in the same calling 24. is called therein abide with God Phil. 1. 24. to abide m the flesh is needful 25. know that I sliall abide with you
42. 8. servant Job ; him will I arcrpi Ps. 119. 108. accept free will ort'erings of Pro. 18. 5. not good to accept persnn of Ezek. 43. 27. I will accept you, sailli I ord Mai. I. 13. should I a. this of your band Gen. 4. 7. shall thou not be accqitid
I John 2. 21. lei that therefore a. in you
37 '3 ye shall abide in him Pi 49. 12. man in honour ahidtth not 55. 19. even he that ahideth of old 125. I. like mount Zion which abideth Bed. I. 4. the earth abideth for ever John 3. 36. wraih of God abideth on him
19. 21. accept tlice concerning this thing Lev. 1. 4. shall be accepted for atonement Luke 4. 24. no prophet a. in his country Acts 10. 35. worketh righteousness is a. 2 Cor. 5. 9. we may be accepted of him
30. 4. & 2:1. 36 Ezek. 18. K). dime all these a. shall die Dan. 9. 37. for the overspreading of a. Rev. 17. 5. mother of harlots and a. ABOVE, higher, heaven, Exod. 20. 4. John 3. 31. Cometh from a. is a. nil
6. 2. heard thee in ii time accepted
8. 35. servant a. not. but the Son a. ever 12. 24. except it die it abideth alone 31. t"hri''t aliidelh for ever
8. 12. Is a. according to that man bath Eph. 1. 6. made us accepted in the beloved
15. 5, abirtell) in me hrinizs forth frjit l.iike 20. 21. neither arrfptcst the person Job 34. 19. less to liitii arrejitelb not Eccl. 9. 7. God now acceptetli thy work*
8. 23. I am friuu a. ye are from beneath
I Cor. 13. 13. now a. faith, hope, ,tc. S Tim. 2 13. yet he abidntli faithful
19. 11. power given thee from a. Gal. 4. 26. Jerusalem which is a. is free Eph. 4. 6. one tJ'nl who is a. all Col. 3. I. seek things which are a.
Ilos. 8. 13. Lord accrptelh tbtii, not Gal. 2. 6. God acceptetli no m,.n'K persovi
1 Pet. I. 23. word of <Jod a. forever
1 John 3. 6. whoso a. in liim sinneth not 21. hereby we know he a. in »* John 5. 38. not his wnrd ahiiimir in you
Heb. II. 35. not atrrptinff deliverance ^cceptiible liny to the Lord, Is. ,^8. 5. Ps. 19. 14. let meditation of my heart bt a Eccl. 19. 10. sought out accrplnble words
3. set your afl'ections on things a. Jam. I. 17. every perfect gift is from a.
I John 3. 15. no murd. hath eter. life a. John 14. -Zt. make our nboile with him ABJECTS, har men. Pa. 35. 15. ABILITY, in strength, wealth, &c. Lev T.
3. 15. 17. wisdom that is from a. is pure ABOUND, become very full, large, Prov. 8. 24. Rom. 3. 7. Prov. 9«. on. faithful shall a. wiih blei>liigi Mat. 34. 13. because iniquity shall a Is. 49 8. in an acceptable time I heard lh« 61 9. to proclaim a. year, Luke 1. 19. Dan 4. 97. let niy counsel be a. unto tbee Kom. 19. 1. ucriflce holy, a. to Gim a
8. Ezra i. 69. Neh. 5. K. Dan. I. 4. Uu 35 15. to every man according to hi* a.
AD AD AG
Ham. 12. 3. know good and n. will oftiod
Prov. C. 33. committeth adultery lacks aadnr Mat 5. 2d. coiiiniitlelh a. in his heart 2 tet. 2. 14. having eyes full of adultery Mat. 15. 19. out of tlie heart proceed adulto*
Deut. 29. 19 add drunkenness to thirst Kings 12. 1 1. I 'II add to your yoke Ps. 69. 27. aild iniquities to thfeir iniquity Prov. 30. 6. add not unto his words r.pll. 5. 10. proving what is a. to the Lord f bil. 4. 13 sacrihcu acceptable well pleasing
1 Pet. 2. 5. a. t ' (iod by Jesus Christ Heb. 12. 2<J. serve i.ioil'accqitably with fear
Is. 30. 1. that they may add sin to sin Mat. 6. 27. can add one cubit, Luke 12. 25. Phil. 1. 16. to add allliclion to my bonds 2 I'et. I 5. add to your faitli virtue Rev 22 18. It any man add (iod shall add Deut. 5. 22. he niided no more ries, fornications. Murk 7 21. Prov. 30. 20. was of adu Ueroun woman Mat. 12. 39. adulterous generation iieekulllt sign, 16. 4. Mark 8. 38. ADVOCATE with Katlici, I .loht. i AFAR ofl", Gen. 22. 4. and 37. IS. P» 6&. 3 Ps. 138. 6. proud he knoweth afar
I Tim. 1. 15. worthy of all acceptation ACCESS, admission through Christ, Rom.
5. 2. Eph. 2. 18. and 3. 12. ACCOMPLISH, i)fcrform fuUv, finish
Lev. 22. 21. Job 14. 6. Pa. 64 6. accomplish a diligent search
1 Sam. 12. 19. add to all our sins this Jer 36. 22. were a. many like words 45. 3. add grief to my sorrow Mat. 6. 33. all these things shall be added unto you, Luke 12. 31. Acts 2. 41. same day were added 3000
Is. So. 11. it shall accomplish that I please Ezek. 6. 12. thus will I accomplish my fury Dan. 9. 2. would accomplish seventy years Luke 9 31 decease he should a. at Jerusalem B Chron 3*^ 22. wore might be accomplished Prov. 13 19. desire a. is sweet to soul Is 40. 2 her warfare is a. her sin is Luke 13. 60. am I straightened till it be a. John 19. 28. all things were now a.
139. 2. understaiidest luy thoughts afar Jer. 23. 23. at iiand not a (Jod afar otf Acts 2. 39. promise is to all afar and Eph. 2. 17. preached peace to >oii at'ar Heb. 11. 13. having seen promises afar 2 I'et. 1. 9. blind, and cannot see afar AFFAIRS, Ps. 112. 5. 2 Tim 2. 4 AFFECT, incline, move Gal. 4. 17. they zealously afl'ect you
47. Lord a. to church such as should
5. 14. believers were more a. to the Lord
11. 24. much people was a. to the Lord Gal. 3. 19. law was added because of trans. Prov. 10. 22. addeth no sorrow with it ADDER, poisonous ser|ient. Gen. 49. 17. Ps. 58. 4. and 91. 13. and 140. 3 Prov. 23. 32.
1 Pet. 5. 9. same altliction a. in brethren Heb 9. 6. accompliskivg service of God ACCORD, hearty agreement Acts 1. 34. ami 2. I. 46. and 4. 24. and 15. 25. Phil. 2 2. of one accord, of one mind ACCOUNT, reckoning, esteem Job 33. 13. giveth not a. of his matters
18. good to be zealously u£exttd Lam. 3. 51. mine eye affccteUi iny heart Kom. 1. 31. natural affection Col. 3. 5. mortify inordinate aflection Rom. 1. 26. them up to vile all'ections
Is. 14. 29. ADDICTED, gave up, 1 Cor. 16. 15. ADJURE, charge under pain of God's curse, (Jal. 5. 24. crucify tiesli with artections Rom. 12. 10. be kindly uffectwnrd
1 Kings 22. 16 2 Chrou. 18. 15. Mat. 26. 63. Mark .5. 7. Acts 19. 13. Josh. 6. 26. 1 Sam. 14. 24. ADMINISTRATION, 1 Cor. 12. 5. 2 Cor. 9. 12. and 8. 19, 20. administered ADMIR.'VTION, high esteem, Jude 16. or, wonder and amazement, Kev. 17. 6. 2 Thes. 1. 10. admired in them that believe ADMONISH, warn, reprove Rom. 15. 14. able to adino. one another
P3. 141. 3. that thou makest account of him Eccl. 7. 27. one by one to find out the a. Mat. 12. 36. give a. in day of Judgment
1 Thess. 2. 8. affeetiouutelii desirous AFFINITY, relation by "marriage, 1 Kingi
3. 1. 2 Chron. 18. 1. Ezra U. 14/ AFFLICT, grieve, trouble. Gen. 15. 13.
18. 23. would take a. of his servants Luke 16. 2. give a. of thy stewardship Rom. 14. 12. give a. of himself to God Phil. 4. 17. fruit may abound to your a. Heb. 13. 17. as they that must give a.
E.xod. I. 11. and 22.22. Ezra 8. 21. that we might atllict ourselves Lev. 16. 29,31. shall a. your souls, 23. 37, 32. Num. 29. 7. and 30. 13.
Is. .58. .5. day for a man to attlict his soul Lam. 3. 33. doth not altiici willingly 2 Sam. 22. 8. afflicted people thou wilt save, I IVt. 4. 5. shall give account to him that" Ps. 22. 30. accounted to Lord for genera.
1 Thess. 5. 12. over you and adino. you 2 Thess. 3. 15. admonish him as a brother Ecc. 12. 12. by these he admonished
Is. 2. 22. wherein is he to be a. of Luke 20. 35. a. worthy to obtain world
Ps. 18. 27. Job 6. 14. to a. pity should be showed
21. 36. accounted worthy to escape H. 24. which should be a. greatest Gal. 3. 6. to him for righteousness
4. 13. foolish king will no more be a. Jer. 42. 19. know thai I have a. you Acts 27. 9. Paul adinonisheil them Heb. 8. 5. as Moses « as a. of (iod Col. 3. 16. admonishintr one another
34. 28. heareth the cry of the atilicted
Pb. 18. 27. thou wilt save the a. iieople
Heb. II. 19. accounting God able to raise ACCURSED, devoted to ruin Deut. 21. 23. hanged is accursed of God Josh. 6. 18. keep yourself from a. thing
22. 24. not abhorred atlliclioii of a.
19. 67. before I was a. I went astray
71. it is good that I have been a.
1 Cor. 10. 11. written for otir lulmonitixtn Eph. 6. 4. bring them up In the a. of the L. Tit. 3. 10. after second and third a. reject ADOPTION, putting among God's children,
75. in faithfulness thou hast a. me 107. I am very niwch afflicted 140. 12. wilt maintain cause of a. Prov. 1,5. 15. all days of al HicIed are evil
Is. 65. 20. sinner 100 years old shall be a. Rom. 9. 3. wish myself a. from Christ
1 Cor 12. 3. no man by Spirit calls Jesus a. Gal. I. 8, 9. preach other gospel be a. ACCUSATION. Ezra 4. 6. Mat. 27. 37. Luke 6. 7. and 19. 8. John 18. 29. Acts 25. 18.
Jer. 3. 19. 2 Cor. 6. 18. Rom. 8. 23. receive spirit of adoption
Is. 49. 13. lie will liave mercy on afflicie*
53. 4. smitten of tJod and afflicted
23. a. redemption of our body
9. 4. to whom pertaiiu'th the adoption Gal. 4. 5. might receive adoption of sons Eph. 1. 5. unto adoption of i liildren ADORN, deck out, Is. 111. HI. Jer. 31. 4. Tit. 9. 10. adorn doctrine (d I iod our Saviour Jer. 31. 4. adorned with Iliy tabrets Luke 21. 5. a. with gooillv stones and gifts
7. he was oppressed and afflicted
58. 10. satisfy the atilicted soul Mic. 4. 6. gather her I have Kltlicled Jam. 5. 13. is any afflicted let him pray Exod. 3. 7. seen affliction (d' people 2 Kings 14. 26. Lord saw a. of Job 5. 6. a. Cometh not out of dust
1 Tim. 5. 19. against elder receive not a. 9 Pet. 2. 11. bring not railing a. Jude 9. ACCUSE, charge with crimes Prov. 30. 10. a. not servant to master Luke 3. 14. neither accuse any falsely lohn 5. 4.5. that I Ml accuse you to Father
36. 8. holden In conls of affliciion
1 Pet. 3. 5. holy \\'oi Meu a. Ihernselves
I Pet 3. 16. falsely a good conversation Tit. I. 6. not accusril of riot Rev. 12. 10. accuse them before our God, accwier of brethren is cast down Acts 25. 16. have accusers face to face 9 Tim. 3. 3. false a. Tit. 2. 3. John 5. 45. there is one that accuxfth you Horn. 2. 15. thoughts accusing or excusing ACCUSTOMED, Jcr. 13.2.3. ACKNOWLEDGE, own, confess Deut. 33. 9. neither did he a. brethren Ps. 51. 3. I acknowledge my transgression Prov. 3. 6. In all thy ways a. him U 33, 13. ye that are near, n. my might 83. 16. though Israel a. us not ler 3. 13. only a. thine iniquity 20. we a. our wickedness Hos. 5. 15. until Ihey a. their offence
15. delivereth poor in his afflictlnn
Is. 61. 10. as a bride odornrth herself Rev. 21. 2. as a bride a. for a hiisliani'
21. this chosen rather than alllictioB Ps. 25. 18. look on my nfflicticm and pain
I Pet. 3. 3. whose oiiormntj let it not 1 Tim. 2. 9. women adorn themselves in motlest apparel ADVANTAGE hath Jew, Rom. 3. I. 2 Cor. 2. II. lest Satan net an advantage Luke 9 2.5. what is a man advantaged ADVERSARY, opp(^s<;r, eiietnv Exod. 23. 22. I will be a. to thy a.
107. 10. hound in affliction and iron
39. brought low through affliction
119. .50. this is my comfort in affliction
92. should have perished in a.
Is. 48. lU. chosen thee in furnace of a. 63. 9. in all their a. he was ufflicteiJ Hos. 5. 15. in their a they will seek Am. 6. 6. not grieved for a. of Josepii Obad. 13. not have looked on their a. Nail. 1. 9. a. not rise up second time
1 Kings 5. 4. neither a. nor evil ocourrent Job 31. 35. my a. had \^•rlttell a book Mat. 5. 25. agree with thine a. quickly Luke 18. 3. avenge me of mine adversary
7.ech. 1. 15. helped forward the a. 2 Cor. 4. 17. our liglit a. which is Phil. 4. 14. communicate with my «.
1 Tim. 5. 14. give no occasion to adversary LI'el. 5. 8. your n. the devil as a roaring PSarn. 2. 10. adversaries of Lord broken Lam. 1. 5. her adversaries are the chief Luke 21. 15. all your a. not Ik able
1 Thess. 1. 6. received word in much a. Heb. 11. 25. choosing rather a. with Jam. I. 27. to visit fatherless Ir their a.
I Cor. 16. 18. a. them that are such Pa. 32. 5. I acknowledged my sin
Ps. 31. 19. many are afflictions of rigliteoni
1 ("or. 16. 9. and there are many adversaries Phil. I. 28. in nothing terrified by your a. Heb. 10. 27. shall dcn'our Ihe adversaries ADVERSITY, allliction, misery 2 Sam. 4. 9. reileem my soul from all a Ps. 10 6. I shall never be in adversity 35. 15. in my adversity Ihey roiolcert 91. 13. give rest from days of adversity Prov. 17. 17. brother is born for adversity 21 10. if tuoii faint in the day of a. Ecc. 7. 14. in day of adversity crmsider ' John 2. 2.3. that achviw Udgrth the Son B Tim. 2. 25. acknnwlcng-ini' the truth Til. I 1. a. of the truth after godllnesB Col 2 2 nrlntoirlrdtrmpvl of mystery Af aUAINT thyscK witn hiin, Job 22. 21.
1. remember David and all his a. Acts 7. 10. delivered him out of all a. 20. 23. bonds and a. abide nie Col. I. 24. which is behind of a. of Chrlit
1 Thess. 3. 3. no man moved by these a. 2 Tim. 1. 8. partaker of a. of gospel Heb. 10. 32 endured great fight of a.
Prf. I!19 3. artpiiiinted with my ways
Is. .53. 3. acquainted with grief Actjufiintanrr, familiar friends or companions
I Pet. 5. 9. the same a. accom|ilished AFRAID, Lev. 26. 6. Num. 12. 8. Job lb » Ps. ,56. 3. and 119. 120. Not be afraid, Ps. .56. II. and 112. 7 I«. d
Job 10. 13. and 42. 11. Ps. 31. 11, 55, 13 and «H. 8, 18. ACdUIT, hold Innocent, Job 10. 14. Nah. I. 3. will not at all acquit the wicked ACTS of the Lord, Deut. 11.3. 7. Judg. 5. II. relu'urse riL'hteous a. of Lor
In. 30. 20. give you the bread of adversity
2. Mat. 14. 27. Mark 5. 36. Luke 13. i. Pet. 3. 6, 14. Heb. 11.23. AFRESH, crucify Son of God, Heb. 6 6. AGE is an nothing before tliee. Pa. 39. 9 Job 5. 26. come to grave In full age J<dm 9. 21. he is of age .ask him Heb. 5. 14. strong meal to those of flill a|« .i f'hron. 15. 6. God did vex with nil a. Ps. 31. 7, has kno Avu my S(nil In adversity
I Sum. 10. 19. saved vou out of all a. ADVICE, Judges 19.' 30. I Sam. 25. 3;) 2 Sam 19. 43. Prov. 20. 18. ADULTERER put to death. Lev. 20. 10. Job 21. 15. eve of a. waits fiir twilight
I Sam. 12. 7. reasf)n of all right, a of l-*rd P«. 101). 2. utter niiL'nty arts of Lord 115. 6. speak of thy m'ghty Rct« 150. 2. praise hlin tor his nM%.,iy nets
II. II. Sarah when she was past nj Tit. Q. 2, 3. aged men be sober
Is. 57. 3. seed of adulterer and whoro Jer. 23. 10. land Is full of adullerers
In. 2H. 21. his a. his strange ai;is John 8. 4. taken in adultery, in the very act A<;! ')NS weighed, I Sam. 2. 3. ACTIVITY, men of, Gen. 47. 6 ADAMANT, Ezek. 1 9. '/ech. 7 ll. ADD fifth part.
JIgps, Eph. 2. 7. and 3. 5. and 3 21.
9. 2. Ilos. 7. 4. be all adulterers Mai. 3. 5. I 'II be swift witness nuainst a.
("ol. I. 26. mystery hid ft-om agei AGREE, Anum.V 3. Act« 5 9. Mat. 5. 25. agree with adversary qnlcklf
I ("or. 6. 9. neither a. shall inherit K. Heb. 13. H. whorem. and a. (!od will .judge James 1. 4. ye adulterers ninl adnlteresaes
18. 19. if two shall agree on earth
13, 15, 19, 27, 31. Deut. 4 2. shall not add unto (lie word
I 'olin 5 6. tiieae three a|ftee la one 4
Prov. C. 26. ttdul Urut will hunt for PC''
AM AN AP
Anox 3. 3. walk together except agreed
20. Eph. fi. 20. AMEN so come Lord Jesus, Rev. 22. 20. 2 Cor. 1. 20. protiiises in him amen Rev. 3. 14. tliese things sailh tlie amen AMEND yiiur ways, Jer. 7. 3,5. 4.26. 13. your doings, 35. 15. AMIABLE thy tabernacles, I's. 84. 1.
John 16. 21. remember no a. for joy Rom. 2. 9. tribulation and a. on every aoul ANOINT, rub with oil, appoint to, qualith for of Hce of king, priest, prophet, Exna 28. 41. Dan. 9. 24. to anoint the most holy Amos 6. 6. anoint with chief ointmeiits Mat. 6. 17. when fastest anoint thy head £lev. 3. 18. anoint eyes with eye-salve i*. 28. io. Willi heil at a<frremnU I Cor. 6. 16. what a. has temple of Goa AIR, i Cor. 9. 26. & 14. 9. Epli. 2. 2.
I Tbe>B. 4. 17. Rev. 9. 2. &. 16. 17. ALIEN, atraiiger, Eiod. 18. 3. Job. 19. 15. P». 69. 8. heathens, Deut. 14. 21. U. 61. 5. Lam. 5. 2. Heb. 11. 34. Cph. 2. 12. a. from conimonwralth of Israel i AMISS, 2 Chron. 6. 37. Luke 23. 41. Jajies 4. 3. Dan. 3.29. A.\CHOR, Acts 27. 30. Heb. 6. 19. ANCIENT, wiiidom is with, Job 12. 12. Dan. 7. 9. the .\ncient of days did sit Ps. 119. 100. I understand more than a. ANGEL who redeemed me, Gen. 48. 16. 24. 7. send hi.< angel helVt.*^ nie Exod. 23. 23. my a. sliall go before thee "Angel of the Lord, Vs. 34. 7. Zech. 12. 8. Acts 5. 19. & 12. 7. 2:1.
Epil. 4. 18. alienated from life uf God Col. I. 21 were sometimes alienated ALIVE, Gen. 12. 12. Numb. 22. Xi. Koiu. 6. 11. a. to God through Jesus Christ
1 Sam. 21. 6. anointed of Lord Ps. 45. 7. anoint thee with oil of gladnen
Is. 61. 1. Lord a. me to preach, Luke 4. 18. Zech. 4. 14. two a. ones before the Lord Acts 4. 27. Jesus whom thou hast anointedi
I Sam. 2. 6. killetli and maketh alive
10. 38. how God a. Jesus of Nazar*tll 2 Cor. 1. 21. who hath a. us is God Ps. 2. 2. Lord and his anointed, 18. 50.
15. 8. he took Agag alive
ijte 15. 24. son was dead and is alive Rom. 6. 13. as those alive from the dead
1 Sam. 22. 51. 2 Sam. 2. 10, Ps. 20. 6. & 28 8
7. 9. I was alive without the law once
1 Chrun. 16. 22. touch not my anointed, Pa 105. 15. &. 132. 17. 2 Chron. 6. 42. turn not away face of tbr anointed, Ps. 132. 10. & 84. 6. & 66 38 it Hab. 3. 13. Ps. 23. 5. anointest my head with oil Xs. 10. 27. because of anointing or oil
1 Cor. 15. 22. in Christ shall all be made a.
Is. C3. 9. angel of hia presence saved Hos. 12. 4. he had |M)wer over the angel John 5. 4. a. went down at a certain season Acts 6. 15. saw as face of an angel 23. 8. Sadd. say neither a. nor spirit Dan. 3. 28. sent his aiigel and delivered
I Thess. 4. 15, 17. we who are a. and rem. Rev. 1. 18. I am alive for evermore
2. 8. was dead and is alive ALLEGING, Acts 17. 3. ALLEGORY, Gal. 4. 24. ALLOW deeds of Fathers, Luke II. 4«. Acts 24. 15. which themselves allow Rom. 7. 15. that which I do I allow not
6. 22. sent his angel and shut lion's mouth Job 4. 18. his angels charged with folly Ps. 8. 5. little lower than aiii/els
1 John 2. 27. the anointing teacheth ol all Jam. 5. 14. anoint him with oil ANSWER, Gen. 41. 16. Deut. 20. 11. Prov. 15. 1. soft answer turnetli away wi Mll 16. 1. a. of tongue from the Lord Job 19. 16. he gave nie no aiis\\ er Song 5. 6. he gave me no answer .Mic. 3. 7. there is no answering uf God P.oni. 11. 4. what saith the answer of God 2. Tim. 4. 16. at my first answer no man
14. 22. in that which he allowe.t/i
I Thess. 2. 4. as we are aUoioed of God ALLURE, Hos. 2. 14. 2 I'et. 2. 18. ALMS, A<:t» 3. 2, 3. &. 24. 17. Mat. 6. 1. do not your alms before men Luke 11.41. give alms of such things
68. 17. chariots of God lliousandsange 78. 25. man did eat angels' food 103. 20. his angels excel in strength
11)4. 4. maketh his angels spirits Mat. 4. II. angels came and ministered
12. 33. sell that ye have, give alms Acts 10. 2. give mnch "alms to the people
13. 39. reapers arc the aiikrels
18. 10. their angels .alway behold 24. 31. send his a. with sound of trumpe 36. no not the aiiL'elsiii heaven
1 Pet, 3. 15. ready to give an answer to 21. the answer of a good conscience Job 40. 4. what shall 1 answer thee Ps. 102. 2. answer me speedily
4. thine a. are come up for nieuiorial
9. 36. Dorcas full of alms, deeds ALMIGHTY GOD Gen. 17. 1. &. 28. 3. & 35. 11. & 43. 14. & 48.
2.). 31. all holy a. with him Mark 12. 3.5. are as a. in heaven, 13. 32. Luke 20. 36, eipial to the angels Acts 7. 53. the law by disi Kisiticm of a.
143. 1. in thy faithfulness answer me Prov. 26. 4, 5. a. fool according to his folly
3. Exod. 6. 3. 2 Cor. 6. 18. Rev. 4. 8. i. 15.
3. & 16. 14. & 19. 15. & 21. 22. Job 21. 1.5. what is the A. that we serve 22 25. Almighty shall he thy defence
1 Cor. 6. 3. we shall judge angels Col. 2. 18. beguile worshippifig of angels 2 Thess. 1. 7. with his miiihty angels
Is. 14. 32. what shall one then a. mess. 50. 2. when I called was none to answer 58. 9. shall call and Lord shall answer 66. 4. when I called none did answer Dan. 3. 16. not careful to answer thee Mat. 25. 37. then shall righteous a. Lord Luke 12. II. what thing ye shall answer
26. Shalt have delight in Almighty
1. under shadow of Almighty Rev. 1. 8. is to come, the Almighty AL.MO.ST all things, Heb. 9. 22. Exod. 17. 4. almost ready to stone me Ps. 73 2. my feet were almost gone 94. 17. soul had almost dwelt in silence Prof 5. 14. was a. in all evil in congreg. Acts 26. 28. a. persuad. me to be Christian ALONE, Gen. 32. 24. Gen. 2. 18. not good for man to be alone Num. 23. 9. people dwell a. fJeut. 33. 28. Deut. 32. 12. Lord alone did lead him
1 Tim. 3. 16. seen of angels preached Heb. 2. 16. took not the nature of angels
12. 22. to an innumerable company of angels
13. £5. he shall answer I know you aol 21. 14. meditate not what to answer 2 Cor. 5. 12. have somewhat to a. tliein
13. 2. entertained angels unawares
1 Pet. I. 12. angels desire to look into 2 Pel. 2. 4. God spared not a. that sinned
4 6. know how to answer every inaD Job 14. 15. thou shall call and 1 will answer, & 13. 22. Ps. 91. 15, Is. 65. 24. Jer. 33 3 Ezek. 14 4, 7. Job 9.3. he cannot answer dne of, 40. 5 Pr.
II. angels greater in [loworand might Jude 6. a. who kept not their first state Rev. 1. 20. angels of seven churches JlHsel of Gud, Gen. 28. 12. i 32. 1. Mat. 22. 30. Luke 12. 8. & 15. 10. John 1. 51. ANGER of the Lord wax hot, Ex. 32. 22. Dent. 29. 24. nieanetli heat of this anger Josh. 7. 26. from fierceness of anger Job 9. 13. if God will not withdraw anger Ps. 27. 9. pul not away servant in anger
1. 28. Is. 36, 21, i 65, 12, Ps, 18, 41, to Lord but he answered not 81, 7, I answer thee in .secret place 99, 6, called on the Lord and he a. Prov. 18, 23, rich answereth roughly
136. 4. who alone doeth great wonders Eccl. 4. 10. wo to him that Is left alone
Ii. 5. 8. that they may be placed alone
63. 3 I have trodden wine press alone JoiiH 1 !6 I am not alone, 16. 32. 17. in), neither pray I for these alone Gal. 6. 4. rejoicing in himself alone Exod. 32. 10. let in« alone that my wrath Hos. 4. 17. Ephraim is joined to idols, let Mat. 1.5. 14. let them alone—be blind ALTAR, Deut. 7. 5. and 12. 3. A. to Lord, Gen. 8. 20. & 12. 7. & 22. 9 &. 36. 1, 3. Exod. 30. 27. & 40. 10. Judg. 6. 24. throw down altar of Baal
30. 5. his anger endures hut a moment 37. 8. cease from aneer and wrath 77.9. hath he in anger shut up 78. 38. turned he his anger away 50. he made a way for his anger 85. 4. cause anger toward us to cease 90. 7. we are consumed by thy anger
13, he that a. matter iiefore he heareth 27. 19. as face a. to face in a glass Eccl. 10. 9. money answereth all things Gal. 4. 25. a. to Jerusalem that now is Tit. 2, 9, not answering again ANT, Prov, 6. 6, & 30, 25 ANTICHRIST, 1 John 2. 18, 22. & 4. 3. 9 John 7. APART, Ps. 4. 3. Zech. 12. 12. Jam. 1. 21. APOSTLE, minister sent by God, of Christ,
11. who knows power of thy anger 103. 9. keep anger for ever, Jer. 3. 5, 12. Eccl. 7. 9. anger rests in the ho»im of fools
I Kings 13. 2. cried againnt a. O a. a. Ps. 26. 6. so will I compass thine altar infallibly to preach the gos(iel, and found churches, Rom. 1. 1. 1 Cor. 1. 1. &. 12. 28 Rom. 11, 13, I am apostle of Gentiles
Is. 5. 25. for all this his aiiirer is not turned away, 9. 12. 17, 21. and 10. 4. Hos. 11.9. not executing fierceness of a.
43. 4. then will I go to the altar of God Hat. 5. 23. if thoii bringest gift to altar
1 Cor, 9, I, am I not a free apostle
14. 4. my a. is turned away from him Mic. 7. 18. reiainelh iini anger for ever
24. leave there thy gift before the a. Acta 17. 23. found altar with in.^cription
15, 19, not meet to be called an a. 2 Cor, 12, 12, signs of an apostle wrought Heb, 3. I, consider the A. and high prieift Mat. 10. 2. names of the 12 ipostles Luke 11. 49. I will send propliets and a \ah. 1. 6 can abide fierceness of anger Kpli. 4. 31. let all anger be put away Col. 3. 8. put off all these auL'er, wrath Slmn to anger, iVeh. 9. 17. IV. 103. 8. Joel 2.
I Cor. 9. 13. wait at the altar are partakers of the altar, 10. 18. Heb. 13. 10. we have an altar whereof Rev 6 9. saw under the altar the souls of 8 3 & 9. 13. the golden altar ALWAY, D.-ut. 9. 25 Job 7. 16. Sen. 6. 3 my Spirit not always strive Deut. 14. 23. learn to fear Lord alway
1 Cor, 4, 9. God hath sent forth us a.
13. John 4. 2. Nab. I. 3. Jam. 1. 19. Ps. lOfi. 32. they anrje Trd him at waters fJen. 18 30. let not Iord be nnsry Deut. 1. 37. Lord was angry with nie
15. 9. I am least of the apostles 2 Cor. 1 1. 13. such are false apostles Eph. 2. 20. built <in foundation of apostles
4.11. gave some apostles, some prophet
9. 20. Lord was angry with Aaron
I Chf. 16. 15. be mindful alway of covenant Job 27. 10. will he always call on God 32. 9. great mfa are not always wise P». 9. 18 needy net alway be foreotten llev. 2. 2. say they are apostles and are not I Kings 11. 9. Lord was a. with Solomon K/.ra 9. 14. woiildsl not be angry with us Ps. 2. 12. kiss wm lest he he angry
18. 20. holy a. and prophets, Kph. 3. 5 21. 14. names of 12 a. of the Luuib Acts 1. 25. part of this ujmsllesbip Rom. 1. 5. receive grace aiifl a.
Ifi. 8. I set the Lord alway liefore mc 103. 9. he will not alway chide Prov. 5. 19. niviahed alway with her love 28. 14. happy is the man that fearetha.
7. 1 1. God is a. wiih wicked every day 76. 7. who may stand when Mioii art a. Prov. 14. 17. is soon a. dealeth foolishly
I Cor. 9. 2. seal of my apostleship are ye Gal. 2. 8. to apnstleship of circumcision Al'l'AREL, Is. .53. 1. Zeph. 1. 8. 1 Tim 2 S
22. 24. no frendship with an a. man
22. anL'rv man stirreth np strife Eccl. 7. 9. be not hasty to be angry Song I. fi. mother's children were ancry
57. in. neither will I lie alway wroth Hat. 26. 1 1, have poor alway with you 28. 20 I am with ynn alway to the end Lnke 18 1 men ought alway to pray i*hn 8. 29. I do a. things that please him
1 I'et. 3. 3. Jam 2. 2. APPEAR, Gen. 1.9 Heb. 11.3. Exoil. 2:1. 15. none shall appear before me empty, 34. 20. Deut. 16. li>.
Is. 12. 1. though thou wast angry with me Jonah 4. 9. I do well to be ancry even Mat. 5. 22. whoso Is anpry with brother Eph. 4. 26. lie angry and sin not Tit. 1. 7. bishop must not he soon angry ANGUISH, excessive pain Gen. 42. 21. saw the anvuish of his soul Exod. 6. !i. barkened not for a. of spirit Ps 119. 143. trniihle and anguish take hold Jer. 6. 24. anguish taken hold of u*
1 Sam. 2. 27. did I a. to liouse of father 2 Chron. 1 7. did God appear to S(iloni;«
II. 42 I know thou hearest nie alway Act* 10. 2. Cornelius prayed to God <i. t Cor. 6. 10 yet alway rejoicing Rph. fi. 18 praying alway with all prayer Phil. 4. 4. rejoic* In the Lord alway Col 4. fi, vour speech he alway with grace
Ps. 42. 2. wher. shall I ap|)enr before (iod
90. 16. let work appear to servants
I*. 1. 12. when ye appear before me w ic
66. 5. shall appear to your joy, hut tiiey Mat. fi. 16, may appear to men to fapt
I AM that I AM, Exod. 3 14. Rev 1. 8. aaUMUKidar, Prov. 13. 17 Ifc 33 7 2 Cor 5
23, 27, upp«ar beautiful outwardly
Prov. 3. 1 attend to my wiii Aoin, bow Mr Acts 16. 14. she attended to—epokeb Attendance, 1 Kings lu. 5. 1 1'ini. 4. 13. tMk 7. 13 Rom. 13. 6. Attentive, I Vbrnn. 6. 40. and 7. 15. Neb. l.dt and 8. 3. Ps 130. 2. Lake 19. 41' AVAILETH, Esth. 5. 13. GaL 5. 6. aa4 & 15 James 5. ll>. AVENGE not. nor grudge. Lev. 19. 19.
Lace l!l II. R. of G. immediately <t.
1. 15. and 7. .9. and II. i. aiid 2ti 8 2 Chron. 6. 32. Pa. 136. 12. Jei. 27 6. and 32.17,21 Ezek. 20. 33. 34. Gen. 49. 24 anus of his hands iiiaile sttong Deut. 3;1.27. underneath everlasting arms Luke II. 21. strone man arriu-fi Keepeth .\RMIES of living God, I Sam. 17. 2b Job 25. 3. any number of his armies Ps. 44. 9. goest not forth with our ariiiies 60. 10. and 108. 11. Song 6. 13. company of Iwo armies Rev. 19. 14. armv in heaven followed ARMOUR of light, Rom. 13. 12. 2 Cor. 6. 7. by armour of righteousness Eph. 6. 11 put on whole armour of God ARKOGAiNCY, presumptuous, se'.f-conceil, IU>Di. T. 13. 8in that it iniglit appear sin 'J Cor. 5. 10 we must ail a. before judg Col. 3. 4. when Christ shall a. ye also a.
1 Tim. 4. 15. thy profiting appear to all Heb. 9 24. to a in presence of Cod for iis '28. a. 2d time without sin to salvation
1 Pet. .*>. 4. when chief shepherd shall a.
J John 3. a not yet a. what we shall be 1 Saiu. 16. 7. man looks, appearance John 7. 24 judge not according to a.
'26. 25 shall a guarrel of covciiant Deut. 32. 43. he'h a. blood of servant*
1 Thess 5 22. abstain from all a. of evil
Is. 1. 24. I'll avenge ine of niy eiieniiae Luke 18. 7. shall not God a. his elect
1 Tini. i; 14. till a. of our Lord Jesus Christ 3 Tim. 1 10. manifest by a. of Jesus ("hrist
8. he will avenge them s|ieedily Rom. 12. 19. avenge not yourselves Rev. 6. 10. dost thou not a. our blood Jer. 5. 9, 29. shall not my soul be avenged W
4. 1. judj,'e quick and dead at his a. 8. all tliem that love his appearing Tit. 2. 13. look for glorious a. of God
1 Sam. 2. 3. Prov. 8. 13. Is. 13. 11. .ARROWS of the Almighty, Job. 6. 4. 2 Kings 13. 17. a. of Lord's deliverance . Ps. 91. 5. nor for arrow that flieth by day Deut. 32. 2;t. I will spend niy a. upon Psal. 38. 2. thine arrotvs stick fast in me
] Pet 1. 7. unto praise at a. of Jesus Tit. 2. 11. grace hath appeared to all men such a nation, 9. 9. Rev. 18. 20. (Jod has avenged you on her Arniger, Num. 35. 12. Ps. 8. 2. and 44. If Heb. 9. 2ti. he appeared to put away sin APPETITE, Pr. 23. 2. Is. 29. 8. APPLE of eye, Deut. 32. 10. Ps. 17. 8. Pr. 7.
1 Thess. 4. 6. 2 Sam. 22. 48. God avevgeth me Jiidg. 5. 2. praise Lord for avenging lenwl AVOUCHED, Oeul. 26. 17, 18. AVOID it, i>a9s not by it, Prov. 4. 15. Rom. 16. 17. cause divisions, avoid tbeni Tit. 3. 9. a.void foolish questions AUTHOR of confusion, 1 Cor. 14. 3J Heb. 5. 9. a. of eternal salvation
2. Lam. 2. 18. Zech 2. 8. Apple-tree, Song Q. 3. and 8. 5.
45. 5 thine arrows are sharp in heart Lain. 3. 12. set me as a mark for a. ASCE.XD into hill of Lord, Ps. 24. 3.
'ipple.t, Prov. 25. II. Song 2. 5. and 7 8. APPLY heart to wisdom, &.c. Ps. 90. 12. Pr. 2. 2. and 22. 17. and 23. 12. Eccl. 7. 25. and 8. 9, IK. Hos.7. 6. APPOINT, Gen. 30. 28.
139. 8. if I a. to heaven, Rom. 10. 6. John 20. 17. I a. to my Father and your Ps. 68. 18. hast ascended on high Prov. 30. 4. who hath a. into heaven John 3. 13. no man hath a. up to heaven Eph. 4. 8. when he ascended up on high Rev. 8. 4. smoke of incense a. before God li. 61 3. a. to ihem that mourn in Zion 26. 1. salvation will God a. for walls Mat. 24. 51. a. him portion with hypocrites Luke 22. 29. I a. unto you a kingdom Job 7. 1, is there not an appfivtrd time 14. 14. all the days of rnv a. time 30. 23. to house appointed for all living Ps. 79. 11. preserve those appomted to die Jer. 5. 24. reserve a. weeks foi San est Mic.fi. 9. hear rod and him who a. it Hab. 2. 3. vision is for an appointed time
12. 2. Jesus a. and linislier of our faitb AUTHORITY, [lower to govern Mat. 7. 29. taught as one having a. John 5. 27. given him a. lo execute judgmeM
II. 12. a. up to heaven in a cloud Gen. 28. 12. angels ascending and descending upon Son of man, John 1. 51. ASCRIBE greatness to God, Deut. 32. 2. Job 36. 3. I'll a. righteousness to my Maker Ps. 68. 34. ascribe strength unto God ASHAMED and blush to lift, Ezra 9. 6. Gen. 2. 25. man and xvife naked not a. E/.ck. 16. ()1. remember wa)s and he a. Mark 8. .38. shall he a. of me and my word Roin. 1. 16. I am not ashamed of gospel
I Cor. 15. 21. put down all a. and pouer
I Tim. 2. 2. prayer for all in authority Tit. 2. 15. rebuke with all authority
I Pet. 3. 22. angels and a. made subject Rev. 13. 2. dragon gave hini authority AWAKE for thee. Job. 8. 6. Ps. 35. 23. awake lo my judgment
139. 18. when I awake I am slill with the* Rom. 13. II. high time lo a. out of slip
1 Thess. 5. 9. (Jod has not a. us to wralh H»'b. 9, 27. aftpointed to men once to die
1 Cor. 15. 34. awake to rishteousiieiis Eph. .5. 14. awake thou that steepest Ps. 78. (>5. Lord awaked out of sleep 73. '20. when thnn uwa Jirst shall despise AWE, stand in awe, and sin not, Ps. 4. 4.
1 I'et. 2. 8. whereunlo thev were a. APPREHE.VDKI), take fast hold of, Phil. 3.
5. 5. hope maketh not ashamed because
6. 21. whereof \e are now ashamed Not be ashamed, I's. 25. 2. and 119. 6, 80. Is. 49. 23. Rom. 9. 33. 2 Tim. 2. 15. ASHES, Gen. 18. "27. Job 2. 8. and 13. 12. and 30. 19 and 42 6. Ps. 102. 9. Is. 44.20. and 12, 13. Acts 12. 4. 2 Cor. II. 32. APPKOACII, come near to, marry Lev. 18 6. a. none near of kin, 20. 16. Ps. 65. 4. blessed whom Ihou caiisesl to a. Jer. 30. 21. eriuagelh heart to a. to 'me
33. 8. would stand in aye of liini 119. Kit. heart stands in awe of yyoid A.XE, Deui. 19. 5. 1 Kings 0. 7. 2 Kings 6. 5
1 Tim. 6. 10. liL'ht to which none can a.
61. 3. Jer. 6. 'X. Ezek. 28. 18. Mai. 4. 3. .ASK Ihe way to Ziim, Jer. .50. 5. Mat. 7. 7. ask and il shall he given
Is. 58. 2. delight in ap]rrnaching to (Jod Heb. 10 25. as ve see the day approach APPKOVE, like, connnend Ps. 49 13. posterity approve their sayings Phil. 1. 10 may approve Ihinffs excellent Acts 2 i2 l]i:cn .//(//riiivt/ of God Rom. 14. 18. ai ceptalile to God, a. of Is. 10. 1.5. Jer. 5!. 20. Axes, 3 Sam. 12. 31. Ps. 74. 5, ti. Jer 46 SB B
II. give good things lo— ask him 20. 22. ye know not what ye ask Luke 12. 48. of him they will ask more John 14. 13. 14. whatsoever ye ask in my name, and 15. Hi. and 16. 23.
R.ARE leaped in womb, Luke I. 4). Heh .5. 13. unskilful in word is a hab* Ps. 8. 2. out of mouth of babes
16. '24. ask and ye shall receive asked Eph. 3. 20. above all we ask or think Jam. I. 5. wisdom let him ask of God
10. AjM-ilrs a. in Christ
1 Cor. II. 19. are a. may he manifest tTim. 2 15 shew thyself a to God Rom. 2. 18. apiirni>e.il thrnus excellent Lam. 3. 36. to subvert Lord upprorelh not 2 (,'»ir. 6 4. in all thinjfs «/»/>r<)r'in<r our AI'T t.(i track, I Tini. 3. 2. 2Tim. 2. 21. AKK.W, in order of battle, 2 Sam. 10. 9. Job
17. 14. rest of substance lo babe*
Is. 3. 4. babes shall rule over them
6. let him ask in faith, not wavering
1 Cor. 3. I. as unto babes in (Christ
I Pet. 2. 2. as new-born babes desire ll AlillLER, Eccl. 10. II. Arts 17. 18.
4. 2, 3. a. ni>t ; a. receive not; a. amiss
1 John 3 '22. whatsoever we a. we receive
1 Tim. 6. 20. avoid vain habblings, S Tim.
5. I t, 15. ;isk according to his will Is. 65. I. sought of—:isked not for me
16. Prov. 23. '29. K.ACK to go from Samuel, I Sam. 10 t, .Per. (t. 16. ask for good old paths.... Mat. 7. 8. every one that a.ikeili, receiveth ASLEEP, I Cor. 1.5. 6. I The.ss. 4. 13. ASP, poisonous .serpent, Deut. ;^2, 33. Job 20.
6. 4. Jer. .10. 14. 9rray, to clothe, Esth fi. 9. Job. 40. 10. Jer. 43. 12. Mat. 6. 29. I Tim 2. 9. Rev. 7. 13. and 17. 4. and 19. 8. ARli seven years, Gen 41. 26, 27
1 Kiniis 14. 9. cast me behind back Ps. l'2;i. 3. plowers plowed on luy back Prov. 26. 3. rod for fool's back
Is. 38. 17. cast niy sins behind thy back
14, 16. Is. II. 8. Rom. 3. 13. .ASS kmovs master's crib, Is. I. 3. Zech. 9. 9. riding upon an ass, Mat. 21. 5. Jtdin 12. 15. ASSEMBLY of wicked, Ps. 29. 16.
.50. 6. give my bark lo smitcrs Jer. 2. 27. turned their back, 32. 33.
I Cor. I. 28. to bring to nniiL'hl things that a.
30. iif him are ye in ("hrist Jesus
8. 6. of whom are all things Heb. 2. 10. for and by whom are all Rev. I. 19. write things that are 20. are angels: are seven churches ARGUE, Job 6. 25. and 23. 4. ARKJHT, set not their hearts, Ps. 78. 8.
18. 17. I'll shew them hack not face Exod. .3;!. 21. shall see my back part* Ps. 19. 13. keep back ihy servant from 53. 6. when God bringetli back captivity
89. 7. God feare<l in a. of his s!>int« lleb. 12. 2;i. general assembly of first born Eccl. 12. II. nails fastened by master of a. llos. 4. Hi. Israel slideth b. as backsliding.Acts. 20. '20. kept b. nothing profitable Nell. 9. '26. cast law beliiuil hark! Kaikhi/rrx, haters id'toiil, Rom. I 30.
Is. 4. 5 cifMe on her assembly a cloud Hfb ;0. 25. forsake not asuejnhlintr AS.'^UR.WCE, Hrm persuasion
50, 23. orderefh conversnti(m arliiht Prov 15. 2. iiseih knowledge might I's. 1.5. 3. hackhitrth not with his tongue Prov. '25. 23. Iinckfiitiny tongue 2 Cor. 12. 20. strifes, 7i«rJt/ii/iHi.i lei 8 6. thev spake not aright ARISE for our help, Ps. 44. 26
Is. 32. 17. effect of righteousness a. Col. 2. 2. riches of full a. of understanding
I Thess. I. 5. gospel came in much a. Heb. tl II. to full a. of hope nnto end
! Chron 22. Ml. a. be doing Ps. 68 I let God a. and enemies be scattered Kma* 7. 2. bv whom shall Jacob arise, .5. Mic 7. 8. when I fall I shall ari.se Mai. 4. 2. .Sun f)f righteousness arise with Ps. !I2 4. to the uprit'lit ariseth light Mat. 13. 21. persecution arisfth because ARM of rtesh with him, 2 Chr. :I2. 8. Job 40. 9. hast thou an a. like (tod tt 44. 3. own n. did not save them 89. 13. h.ist a mighty a. stronc lliick.ilidi-r in heart, Prov. 14. 14. Jer. 2. 19. thy hnrks Uding reprove thee
10. 22. Ill full assurnnre of faith
I John 3. 19. assure onr hearts Itefore him ASTRAY, I's. 119. 176. Is. .53. 6. Mai. 18. 12. Luke 15. 4. I Pel. 2. 25. ASSit \GE, Gen. 8. I. Job 16. 5. 6. .XTHIItST, snre, and called, Jmli;. 15. 18. Rev. 2t. 6. give to hhn a. of hinntatii
3. 6, 12. return Ihoii h. Israel
14. 7. and 31. 22. and 49. 4.
5. 6. backulidinns are increased
8. 5. slidden back by perpetual h.
14. 7. b. are many, we have sinned Hos. 11.7. inv |M'ople are bem to b.
22. 17. him that is a. conje take water .\TOIVE.MENT, pacif Vini: satisfiiction for sin, Lev. 16. II. and' '23. '27, 28. and 25. 9. I'.vod 30. 16. Num. 8. 19, 21. and 16. 46. anil •>8. 'A>. ATT.AIN to ivise c<iun«#4s, Prov. 1. 5. Ps, 139. 6. liiL'h, I r;iiinot nttnin unto it
14. 4. I will heal their b. love Gen. 9. '23. wen! Iiarkifard and covered
Is. I. 4. they are gone nwav backward t» 33. 2. he thou their a every morning ft!. 5. mine arms shall Judge ; on my n. 9 put on sireuglli, () a of Lord
59. 14. Jiidginint is Itirned iiway b. John 18. 6. went b. and fell tc the ground ffi 10. Lord made bare his holy a. S3 I a. of Lord nvealed, Joliii 12. 38. llAi:, sack or pouch, Deut. '25. 13. Job 14. 17 Prov. Hi. II. Mic. 6. II. Hag. I. 6. Lbk* l'2. .3,1. John 13. 29. BALD, 2 King* 2. '23. Jer. 16. C. and 48. 37. Er.ek.27. 31. Mic. 1. W. fi9. fl. Lord hath sworn by a. of Htr<'nglb 63 9! "; 9.) by his glorious a. l''/( k. 46. 7. acrordiiu: as band shall attain
I'liil. 3. 12^ |;|. villain to resurrection of dead ; not already attained ATTEND to my crv, I's. .55, 2. and 61. 1. nnil
I ft-i. 4. I. firm vourselves with same Hit arm, Ps. 98. 1. Is. 40. 10 >l. and .VI. 16. Jm. 17. 5. Ezek. 3, 17. Zecn. II. l.' Luke
WiiW,ii-.M, Lev. 21. 5. Deut.
1.5. 9. and '22. 12. r7.ek.7. 18. BALANCE, Job 31. 6. and 6.2. P». « f le 40 12, 15 anil 4fi. h. I>nn. 5 %7 (ill. 19, anil «6. 6, and 1 12. 6. Prov 4. I. attend to know underxtnndlDg
1 .M. ttrXcAerf out arm, Exod 6. G. Deut 4. 34 and J •20. attend to my words, 7. '24 '
BE BE BE
roT. U. I. false balanx alwmination to the Lord, 2IJ. 23.
Job 19. 37. mine eyes shs. b. and nn( Ps. 11. 4. his eyes b. his eyelids try
Ps. 106 4. favor thou hearest to Rom. II. 18 b. not root but 13. 4. brareth not sword in vain
16. 11. just weigM and b. are Lord's
7. countenance b. upright
'Io8. 12. 7 b of deceit are in liis hand
17. 15. I'll b. thy face in rigliteoustiew 27 4. desired to b. beauty of Lord 37. 3'. b. the upright man 113 & humbles himself to b. Eccl. 11. 7. it is pleasant to b. e jn Hab. 1. 13. of purer eyes than to b. Mat. 18. 10. their angels b. face of John 17. 24. they may b. my glory
I Cor. 13. 7 charity b. all things Heb. 6. 8. b. thorns and briars Ps. 126. 6. bearing precious seed Rom. 2. 1.5. conscience b. witness, 9. I. Heb. 13. 13. b. his reproach BEASTS, animals without reason Gen. 1.24,25. and 3. 1.—for—ministers. Rev.
.Vlic. 6. 11. count pure with wicked b. BALM, Uen. 37. 05. and 43. II. Jer H. 33. is there no b. in Gilead, 46. II. and 51. 8. Ezek. 27. 17. BANNER Is. 13.2. Ps. 20. 5. Ps. 60. 4. b. to them that fear thee Song 2 4. his b over ine was love 6 4. terrible as an army w itta banners BAP7. tSM of water, Mat. a 7. Baptiim iif .hhn, Mat. 21. 25. Mark II. 30. Luke 7. 29 and 12. 50. Acts 1. 22. and 10 37. and IS 25 and 19. 3, 4. Baptism of Yfpentaiiee, Mark 1. 4. Acts. 13. 34
4, 6, 7, 8, 9.—and 5. 6, 14. and 6. 1, 3. and
19. 5. b. the man, 14. b. your king 26. b. thy son, 27. b. thy mother
7. II. and 14. 3. and 15. 7. and 19. 4.—for antichri.st, Dan. 7. 13. Rev. IL 7. and 13.
1 Pet. 3. 2. b. your chaste cenversation Ps. 33. 13. Lord beholdeth all eons of James 1. 24. he b. himself and goeth Prov. 15. 3. beholding evil and good Ps. 119. 37. turn eyes from b. vanity Eccl. 5. 11. save b. of them with eyes 2 Cor. 3. 18. with open face b. as in glasa Col. 2. 5. joying and b your order James I. 23. like man b. natural face BEING, Ps. 104. 33. and 146. 2. Acs 17. 2S. BELIEVE, credit a testimony, Exi>a 4, i and 14. 11. Numb. 20. 12. Deut. 1. 32. ye did not b. Lord your God 2 Chron. 20. 20. b. the Lord, b. his prophru
I, U. and 1,5. 2. and 16. 13. and 17. 8. and
19. 19. and 20. 10. Prov. 9. 2. wisdom killed her b. Ps. 49. 12. like b. that perish, 20. 73. 12. I was as a b. before thee Dan. 7. 17. four b. are four kings and 19. 4. Baptism of rtffcring. Mat. 20. 23, 23. Mark 10. 38, 39 Luke 12. 50. Rom. 6 4 !• xried with him by baptism. Col. > la. Kph. 4. 5 ooe faith, one b.
1 Cor. 15. 3i. I fought with b. at Ephesus BEAT, Prov. 23. 14. Is. 3. 15. Luke 12. 47, 48. 1 Cor. 9. 26. BEAUTY, Exod. 28.2.
1 Pel. 321 . b. doth now save us Hub. C\ 9 loctrine of Baptisms B AHTIZf, with water, with the Holy Ghost, I Chron. 16. 29. in b. of holiness, 3 Chroo. 20.
21. Ps. 29. 2. and 96. 9. and 110. 3. Ps. 27. 4. behold b. of the Lord
Mat 3 II. Mark I. 8. Luke 3. 16. Acts 1.
39. 11. makest his b. to consume 45. II. king greatly desire thy b. Prov. 20. 29. b. of old men gray head
Is. 7. 9. if ye will not b surely not estab. Mat. 9. 28. b. ye that I am able Mark 1. 15. repent and b. the gos|)el
5. Jff.r. 1. ao, 28, 31,33. Mark 1. 4. John did b. in wilderness 5 were all bapti-.ed of him, 8.
31. 30. favor deceitful b. is vain Isa. 3. 24. be burning instead of b.
9. .lesus was b. of John, Mat. 3. 13, 14, U. Luke 3. 21. Mark 16. 16 believeth and is b. Luk'> 3. 7. came to he b. 12.
9. 23. if canst b. all things are possiblt 24. Lord I b. help mine unlieliet 11. 34. b. that ye receive them Luke 8. 13. for awhile b. and
33. 17. see the king in his b. and land 53. 2. no b. that we should desire him 61. 3. give them b. for ashes 7jch. II. 7. two staves, one called b. Beavtify, Ps. 149 4. Is. f.O. 13. Beautiful, Eccl. 3. 11 Song 6. 4. and 7. I. Is. 52. i, 7. and 64. 11. Jer. 13. 20. Ezek. 16.
7. 29, 30. publicans b. lawyers .lot b. tohn 4. 1. Jesus b. more disciples
24. 25. slow of heart to b. all John I. 12. even to them that b.
6. 29. ye b. on him whom he sent 69. we b. and are sure thou art Christ
2. thou|;h Jesus himself b. not, but Acts 2. 38. repent and be b. every one
41. received his word were b.
7. 39. they that b. on him should receive 8. 24. if ye b. not that I am he, ys shall II. 42. may b. thou hast sent me 13. 36. b. in the light while ye have 13. 19. ye may b. that I am he 14. I. ye b in God, b. also in ine 17. 20. pray for them who shall b. 20. 31. written that ye might b. Acts 8. 37. I b. Jesus Christ is Son of God 13. 39. all that b. are justified
12, 13. Mat. 23. 27. Acts 3. 2. Rom. 10. 15. BED, set for him, 2 Kings 4. 10. Ps. 41. 3. make all his b. in his sickness Song 3. I. by nislit (m my b. I sought him
8. 13. Simon believed and was b.
10. 47. that these should not be b. 48. I'eter commanded them to be b.
18. 8. believed and were b. 22. 16. arise and be b. wash away Rom. 6. 3. aa many as were b. were b. into Is. 28. 20. tlie h. is shorter than that a Heb. 13. 4. marriage b. undefiled Rev 2 22. I will cast her into a b.
Ilia death
Is. 57. 2. rest in their beils Amos 6. 4. lie on h. of ivorv BEFORE, in sifht, Gen. 20. 15. and 43. 14. Exod. 22.9. I Kings 17. 1. and 18. 1.5.2 Kings 3. 14.— (in lime or place) Gen. 31. 2. Job 3. 24. Josh. 8. 10. Luke 22. 47. 2 Chron.
1 Cor. I. 13. were ye b. in name of
15. none—b. in own name
10. 2. were all b. unto Moses
16. 31. b. on the L. J. Christ til ibail be saved Rom. 3. 22. on all them that b.
12. 13. are all b. into one body
15. 29. are b. for the dead <3« . 3. 27. as have been b. into Christ Mat. 28. 19. baptising in name BARB you on easles' wings, Exod. 19. 4.
10. 9. Shalt b. in thine heart
13. 14.—(in dignity) 2 Sam. 6. 21. Jphn I.
14. how shall they b. on him 2 Cor 4. 13. we b. and therefore speak Phil. I. 29. not only to b. but suffer 2 Theas. 2. 11. that they should b. a lie
15, 27. Phil. 3. 13. those things which are h. Col. I. 17. he is b. all tliinis and by him BEG, Ps. 109. in. and 37. 25. Prov. 20. 4. Luke 16. 3. and 23. .12. John 9. 8. Beggar, 1 .Sam. 2. 8. Luke 16. 20, 22. Beguarht elements. Gal. 4. 9. BEGIN at my sanctuary, Ezek. 9. 6. Erod. 12. 2. the beirivnivg of months Gen. 49. 3. b. of strength, Deui. 21. 17. Ps. 111. 10. fear of Lord is b. of wisdom Prov. I. 7. and 9, 10. Eccl. 7. 8. better is the end than the b. Mat. 24. 8. these are the b. of sorrows Col. I. 18. wIki is the b. and the first-born Heb. 7. 3. neither b. of days nor end 2 Pet. 2. 20. latter end is worse than b. Rev. 1. 8. I am Al|)ba and Omega, b. and the ending, 2!. 6. and 22. 13. Rev. 3. 14. saith the b. of creation of God BE(;OTTEN drops of dew, Job 38. 28. Ps. 2. 7. this day have I b. thee. Acts 13. 33. Heb. 1. .5, 6. John 1. 14. only b. of the Father, 18. 3 16. sent his only b. Son, 18.
Is. 53. 12. he b. the sins. of many Mat. 8. 17. himself b. our sicknesses
I Pet. 2. 24. b. our sins in his own body BARN, Mat. 13. 30. Prov. 3. 10. Mat. 6. 26. LuKe 12. 18, 24. BARKEL of meal, I Kinss 17. 14. BARKGN, Gen 11.30. and 25.31 and 29.31.
1 Tim. 4. 10. especially those that b. Heb. 10. 39. b. to saving of the soul
11. 6. Cometh to God must b. that he it James 2. 19. devils also b. and tremble
I Pet. 2. 7. to you who b. he is precious
1 John 3. 23. his command that we b. on Jeaut Christ Believe not, Is. 7. 9. John 4. 48. and 8. 24. and JudK. 13. 2. Luke I. 7 E.x"d. 23 a*?, nothing shall be b.
1 Sain. 2. 5. b. hath borne seven Ps. 113 9. 1). woman to keep house Bon 4. 2. none is b. amons, 6. 6. I« 1. sing, O b. Gal. 4. 27. Luke 21. 29. blessed are b. wombs 2 Pet. 1. 8. neither h. nor unfruitful BASE in my own sight, 2 Sam. 6. 22.
10. 36. and 13. 39. and 16. 9,20, 25. Rom.
5. 3. 2 Cor. 4. 4. 3 Tim. 2. 13. I John 4.
Gen. 15. 6. believed in Lord and he counted, Rom. 4. 3. Gal. 3. 6. James 2. 33. Ps. 27. 13. fainted unless I had b. 116. 10. I b. therefore have I spoken 119. 66. I believed thy commandments
1 Cor. 1. 2.-i. base things of this world 2 Cor. 10. 1. who in presence am b. E/.ek. 29. 14, 15. basest of kingdoms Dnn. 4. 17 set up b. of men BASTARD not enter, Deut. 23. 2. Zecli. 9. 6. b. shall dwell in Ashdod Heb. 12. 8. without chastisement are b. BATTLE not to .strong, Eccl. 9. 11. Je H. 6. as horse rusheth into b.
Is. 53. 1. who hath b. our report, John 12. 38
Rom. 10. 16. Dan. 6. 33. because he b. in his God Jonah 3. 5. people of Nineveh b. God Mat. 8. 13. as thou hast b. so be it
21. 32. publicans and harlots b. him John 4 63. himself b. and whole house
1 Cor. 4. ..5. I have h. you through gospel Philem. 10. I have h. in my bonds
/. 48. have any of Pharisees b. on him
17. 8. have h. thou didst send me 20. 29. blessed—not seen and yet b. Acts 4. 32. that b. were of one heart
Ps, :40. 7. covered head in day of b. BF.AM out of tinilier, llab. 2. 11. Mjt. 7. 3. considerest not b. in own eye Song I. 17. b of our house are cedar BEAR, Gen. 49. 15. Deut. 1. 9,31. Prov. 9.
I Pet. I. 3. b. us again to a lively hope
1 John 4. 9. sent his only b. Son
5. I. loveth him that is b. Rev. 1. 5. first b. of the dead BE<;CILE, Col. 2. 4, 18. Gen. a la 2 Cor.
8. 13. Simon b. and was baptized
II. SI. great number b. and turned 13. 12. deputy b.—astonished 48. as were ordained to eternal lifeo Rom. 4. 18. against hope b. in hope
12 and 30. 21. Lam. 3. 27. Gen. 4. 13. punishment ereater than f car
II. 3. 2 Pet. 2. 14. HEGIJN to fall, Eslh. 6. 13.
", \nm. II. 14. not able to b. all this people (Jal. 3. 3. having b. in the spirit Phil. 1 6. hath b. a good work in you BEHAVE myself wise'y, Ps. 101. 2.
13. 1 1, salvation nearer than when w» b Eph. 1. 13. after ye b. ye were sealed
Ps. 75. 3 I bear up the pillars of it
91. 12. b. thee up in their hands Prov. 18. 14. wounded spirit who can b. Amiw 7. 10. land not able to b. word.n Mic. 7. 9. I 'II h. indignation of Lord because Luke 14. 27. whoso doth not b. his cross
1 Tim. 3. 16. God was b. on in the world 2 Tim. 1. 12. know whom I have b. Believed not, Ps. 78. 22, 32. and 106. 24. Luke 24. 41. Acts 9. 26. Rom. 10. 14. 2 Theis. 8.
131. 2. I b. myself as a child
I Tim. 3. 2. bishop of cood behaviour Tit. 2. 3. in li. as becometh holiness
II EH El. II not iniquitv in Jacob, Num. 2.4. ;il. Luke in. 18. I h. Satan fall as lightning
12. Heb. 3. 18. Jude 5. Believers, Acts 5. 14. I Tim. 4. 12. Believest, Luke 1. 20. John 1. .50. and U. M and 14. 10. Acts 8. 37. James 2. 19. Acts 3. 37. if thou b. with all thy hean
18. 7. though he b. Iimg with tl.em lohn 16. 12. ye cannot b. them now Rom. 15. I. strong b. infirinities of weak..fihn I. 14. we li. his glory Rev. II. 12. tlieir enemies b. them BEHIND, Lev. 2.5 51. Judg. 20. 40. Erod. in. 26. not an hoof left b. Neb. 9. 26 cast law b. their backs Ps. 139. 5. lieset me h. and before I Cor. 3. 2. hitherto not able to h. it
10. 13. that ye may lie able to b. It 6al 6. 3. h. ye one an<itiier'8 hurd<;ns
36. 27. b. thou prophets— thou b. Believeth, Job 15. 23. and 39. 24. Prov. 14. 15. simple b. every word.S. every man bear his own burden
Is. 38. 17. cast all my sins h. thy back
17. I b«;ar in body the marks of Lord J. Heb. 9. 28. ot Tered to hear sins of many Rev 2 2. canst not bear them who are evil Brat fruU, KiWk. 17. 8. Ilos. 9. 16. Joel J 22
Is. 28. IG. that b.—not make haste Mark 9. 23. all things possible to— 1 Cor. 1. 7. ve come b. in no gift Phi . 3. 13. forgetting things b. and before Col. I. 24. fill up that Is b. of sufl Terlngs BEHOLD with thine eye*, Deut. 3. 27.
16. 16. he that b. shall be Mvcd, be Uut
b. not shall be damned
11a'. 13. '/tLuke 13 9. John 15 3, 4, S
BE BE
KEWAKE of men. Mat. 10 i: Mat. 7. 15. b. of thlse prtqiliets
Rem. 9. 25. b. which was iwH h lofm 3. J5. i6 b. in liim sbo'ilil not peris']
18. he that b. is ni)t curiilf rimed, he tliM h. not is co MdiMiiiieil already 36. lie that b. on tlie liaili everlasiin:/ lite ; niirt lie that b. nut "halt not see lil'e
11. 28. b. for the father's sake 16. 8. Aiiiplias b. in the Lord Epii. 1. 6. accepted in the b. 2 IVt. 3. 15. b. brother Paul Rev. 20. 9. compassed b. city BE.V10.'\.\, Jer. 15. 5. and 16. 5. and 22. 10. and 31. 18. and 48 17. BE.\ D bow, Ps. 1 1. a. and 64. 3. and 53. 7. and 7. 12. and 37. 14. Lain. 2. 4. and 3. 12.
16. 6. b. of lr.->ven of PharMees, IL Mua
8. 1.5. Luke 12. .5. Luke 12. 15. b. of covetousiirss Phil. 3. 2. b. of dogs, b. ofevit workers, b •t."). 24. b. on liini tliat sent me the concision
2. 8. b. lest any man spoil vou BEYOND, or defraud, 1 ThessI 4. 6. BIBBER, Prov. 23. 90. !«at. II. 19 KID, Mat. 22. 9. nnd 23. 3. LultJ 24. sai 24.2. John 10. II. BIDE not in unbelief, Rem. 11.95. BILL, Deut. 24. 1,3. I?. 50. 1. Jei 3 8 Mark 10. 4. Luke 16. 6, 7. BILLOWS, Ps. 42. 7. Jonah 2. 3. BI.ND sweet intlnences. Job 38. 31.
6. 35. b. an ine shall never ttiirst 40. seeth the fnn and b. may ha\e everlasting life, 47.
7. 38. lie that b. on iiie out of his belly 11 2.5. b. in nie thoufjh lie were dead
Is. .5. 98. Jer. 9. 3. b. their tongoes like a bow
•Jii. lie that b. in me shall never die
Is. 60. 14. afflicted thee come bending Hos. 11. 7. people hent to backsliding Zech. 9. 13. I have b. Judah for me BENEATH, Prov. 15. 24. John 8. 23. BENEFACTORS, Luke 92. 35. BENEFITS, loaded us w ilh, Ps. 68. 19.
44. b. on me, b. not on nie, but on 4G. b. on iiie ^hall not abide iii darkness 14. 13. b. on nie, works that 1 do Acts 10. 43. b. in him—receive remission Rom. 1. 16. power of Hod—to every tliat b.
31. 36. I woirid b. it as a cro« n Ps. 10.5. 29. lo b. his princes at pleasure 118. 27. b. the sacrifice with cord.<
3. 26. jiistirier of him that b. in Jesus
103. 2. forget not all his b. 116. 12. render to the Lord for all his b. BENEVOLENCE, due, I Cor. 7. 3. BEREAVE, soul of good, Eccl. 4. 8. Jer. 15. 8. b. them of children, 18. 21. Gen.
4. 3. worketh not, but b. on liim
9. 31. b. on him—not ashamed, 10. 11. 10. 4 end of law for righteousness to b. lb. with heart man b. to righteousness ' 149. 8. lo b. their kings with chains Prov. 3. 3. b. Ihem about thy neck
Is. 8. 16. b. up testimony, seal the law 61. 1. b. up broken-hearted to prorlaini Hos. 6. 1. smitten us and he will b. us up Mat. 12. 29. first b. .strong man and I '• 2. one b. that he may eat all things
49. 36. and 43. 14. Ezek. 5. 17. and 36. 12, 1.3. 14. Lam. 1. 90. Hoe. 9. 12. and 13. 8. BESEECH God to be gracious, Mai. 1. 9. 2 Cor. 5. 90. as though God did b. vou by BESET me behind and before, Ps. 139. 5. Hos. 7. ij. own doings have b. Ihem Heb. 12. 1. sin which doth so easily b. MS BESIDE waters, Ps. 23. 9. Is. 39. 90. Song I. 8. feed kids b. shepherd's tents
I Cor 7. 12 wife that h. not
13. husband which b. not 13 7. charity b. all things
13. 30. b. them in bundles to burn
14. 24. come in one that b. not
16. 19. thou shall b. on e:inh, 18. 18. 22. 13. b. him hand and foot and cast liia 23. 4. b. heavy burdens and lay Bindrth up, Job. .5. 18. Ps. 147 3. BIRD, hasteth to snare, Pn.v /. 23, Ps. 124. 7. escaped as b. out ot the snare Eccl. 10. 20. b. of air tell the matter i Cor. 6. 15. he that b. with an infidel
1 Tim. o. 16. that b. hath widows
1 Pet. 2. 6. b. on him shall not be ronfonnded
I John 5.1. whoso b. that Jesiis is the Christ
5. overcometli world, but he that b. 10. lie that b. on Son of God hath— Is. 56. 8. others b. I have gathered BESIDE SELF, Mark 3 21. Acts 96. 24. 2 Cor. 5. 13. BESOM of destruction, ts. 14. 93. BESOUGHT the Lord, Deut. 3. 93. 2 Sam. b. not (Jod hath made him a liar because he b. not record that God Mat. 21. 22. as in prayer, belirriiig John 20. 27. be not faithless but b.
Is. 46. 11. ravenous b. from the ea.'^t Jer. 12. 9. heritage as a speckled l>. Birds, Gen. 15. 10. and 40. 17. Lev. 14. 4. 9 Sam. 91. 10. Ps. 104. 17. Eccl. 9. 19. SoB|
19. 96. 1 Kings 13. 6. 2 Kings 13. 4..2Chr. 33. 12. Ezm 8. 23. 2 Cor. 12. 8. BEST estate is vanity, Ps. 39. 5. Mic. 7. 4. b. of them is as a brier Luke 1.5. 29. bring forth the b. robe 9 Cor. 12. 31. covet earnestly b. gifts BESTEAD, h.ardiv. Is. 8. 21. BESTOW a blessing, Exod. 32. 29. Luke 12. 17. room to b. my fruits
9. 12. Is. 31. 5. Jer. 5. 27. and 22. 4, S«. Mat. 8. 20. BIRTH, 2 Kings IP. 3. Eccl. 7. 1. Is. 66. 9l Gal. 4. 19. Ezek. 16. 3. Birth day, Gen. 40. 20. Mat. 14. 6. Bir«/(-nVA«, Gen. 95. 31, 32, 3;i. and 27. 38. and 43. 3;i. 1 Chr. 5. 1. Hab. 12. 16. BISHOP, 1 Tim. 3. 1, 2. Tit. 1. 7.
31. that b. ye iiiisiht have life Acts 16. 34. b. in God with all his house
24. 14. b. all thingx written Rom. l.S. 13. all joy and peace in b.
1 Tim. 6. 2. have i). masters
1 Pet. 1. 6. yet h. ve rejoics with joy 2 Thess. 2. 13. 4«(iV/of the truth BEL.I.\L, devil, furious and obstinate in wickedness, Dent. 13. 13. Judges 19. 22. and 21). 13. 1 Sam. 1. 16. and 2. 12. and 10. 27. and 2.5. 17, 25. and 30. 22. 2 Sam. 16. 7. and 20. 1. and 33. 6. 1 Kings 21. 10, 13. 2 Chron. 13. 7. 2 Cor. 6. 15. BELLOW.-' arebiirnt,Jer. 6. 29. On BELLY shalt go, (ien. 3. 14. Num. .5. 21. b. to swell and thigh rot 25. 8. thrust them through the b. Job 3. 11. when I came out of b. 15. 2. nil his b. with east wind
1 Cor. 12. 23. we b. more abundant honour
1 Pet. 9. 25. retnrn lo b. of sou Phil. 1.1. with bif/iops and deacons BITE, Num. 21. 6, 8, 9. Eccl. 10. 8, lU. let
1.3. 3. 1). all my goods to feed the poor John 4. 38. hrxtuwrJ no labour
8. 17. Amos 9. .3. Heb. 2. 7. Mic. 3. 5. prophets bite with teeth
1 Cor. 1.5. 10. his grace b. on me 2 Cor. I. II. gift b. on us by means (Sal. 5. 1.5. if ye li. and devour one anolhej Prov. 23. 32. at last it h. like a serpent BITTER, made their lives, Exod. 1. 14
8. ; grace of (Jod b. on churches Gal. 4. 11. lest h. labour in vain
1 John 3. 1. love the father hath b. on us BETIMES, 9 Chron. 36. 1.5. Job 8. 5. nnd 94. 5. Prov. 13. 24. Gen. 96. 31 BETRAY, Mat. 94. 10. and 26. 21. Mark 13.
12. 8. with h. herbs eat it, Num. 9. 1 1. Deut. 32. 24, devoured wilh b. deslrurtiotl 32. their grapes of gall, clii.siers are b. 2 Kings 14. 2(i. afflinion was very b. Job 3. 20. why is life given lo h. in soul 13 26 write b. things against me Ps. 64. 3. their arrows even b. words Prov. 27. 7. every h. thing Is sweet Eccl. 7. 21). woiiinn more b. than death
3.5. their b. prepareth deceit Job 20. 15. (Jod cast them out of his b. 20. not feel quietness in his b. Ps 17. 14. whose h. thou tillest with 29. 10. art my God from mother's h. 44 25. our b. cleavelh to the earth Prov. 20. 27. search inward parts of b.
12. and 14. 18. BRTIIOTII, Deut 28. 30. Hos. 2. 19, 90. BETTER than ten sons, I Sam. 1. 8. Judges 8. 2. cleanings b. than vintage
I Kings 19. 4. I am not b. than my fathers Pr. 15. 16. b. is little with fear of Lord
Is. 5. 20. wo to Ihem put h. for sweet Jer. 2. 19. evil thing and h. that Col. 3. 19. wives be nut b. ngain.st them James 3. 14. if ve have b. envying, gli> v Rev. 10. 9. it shall make thy belly h. Judges 15. 2;!. curse hitifrUj inhabitnnti Ruth 1. 20. Almighty dealt b. with me
17. b, is a dinner of herbs with lo^'e 16. 8. b. is little wilh righteousness thnn
Is 46. ,t. born by me from the b. Jonah 1. 17. in b. of the (ish. Mat. 19. 40. 2. I. pr.ayed to God out of the hsh'a b. 2. out of b. of hell cried I Hab. 3. 16. my b. trembled that ! Luke 15. 16. fill his b. wilh husks John 7. 38. out of his b. sliaM flow Rom. 16. 18. serve their own b.
16. how much b. to get wisdom than
17. 1. b. is a dry morsel and quietness Pr. 97. 10. b. is a neighbour near than Eccl. 4. 9. two are b. thaone
13. b is a poor and wise child than a Is. 23. 4. Ill weep b. 'Xi. 7. Ez«k. 27. 30. shall cry b. Zeph. 1. 14 Hos. 12. 14. provoked him most b. Mat. 26. 75. wept bitterly, Lnke 22. 69. Bitlrrness of soul, 1 Sam. 1. 10.
6. 9. b. is sight of eyes thnn wandering
7. 1. b. is a good name than precious
1 Cor. I). 13. meals for b. and b. for meats
9. b. to go to the house of iiiouniing l*hil. 3. 10. whose god is their b. Rev. 10. ',). make thy b. bitter Tit, 1 . 12. <7retians slow hr.lliri 'JELO.'VG, Lev. 27. 21. Luke 93. 7. (ien. 40. 8. interpretations b. to God J)eui.29 20. secret tilings b. lo the Lord. things revealed l«. to us and cliildien
3. b. is sorrow than laughter
5. b. to hear rebuke of 'h* wise than
15. b. of death Is past 2 Sam. 2. 26. it will be b. in end Prov. 14. 10. heart knows its own b. Zech. 12. 10. in b. for first-born Acts 8. 23. in gall of b. and bond of Rom. 3. 14. mouth full of cumingandk Eph. 4. 31. lei all b. be put away Heb. 19. 15. root of b. springing up BITTERN, Is. 14. 93. and 34. II. BLACK, 1 Kings 18. 4.5. Mat. .5. 36. Song 1. 5. I "till )>. but comely, 6. Blartarxs and darkness, Ileb. 13. 18. Jude la BLAME. Gen. 43. 9. and 44. 33. 9 Cor. t HO. Eph. 1. 4. Blamril, 2 Cor. fi. 3. Gal. 9. II.
8. b. is the patient th.in proin. in
9. i6. h. is wisdom tbsn strength
18. wisdom is h. . iian weapons of war .''ong4. 10 howmiicl" j. is thy love thnn wine Mat. 6. 96. are ye njl much b. than they Rom. 3. 9. are we, b. than they
I's. 47 0. shields of earth b. to (Jod
tiH. 20. to God b. issues from death
1 Cor. 9. 15. w'.e b. for me to die l>:ui. 9 9. tff Lord h. merc^<^s and forgiveness Malt. 9. 41. because ye h. to Christ Luke 19 12. things that b. to thy peace
11. 17. n.eet not f»r the b. but worse Phil. 1. 2!!. with Christ is far b. 2. 3. esteem others h. than themselves Ileb. 1. 4. made so much b. than angels
I ('or 7. ;t2. careth for things that b. to I,ord
Ortiit. 32. .35. to me h. vengeance, I's. 94 I Mob. 10. 30. Rom. 11. 19. £7;rn 10. 4. this matter helongeth to thee fi y. persuaded b. things of you
7. 19. bringing in of n b. hope doth 22. Jesus madesurety of a b. testament
I's. 3. 8. salvation li. to (;od 62. 12. power h. lo (Jod, 11. b. mercy Daiv 9. 7. righleoiisnes..! h, to thee 8 to us b. ronfusiiiii of face Heb 5. 14. strong meat h. In them BEtif)Vi;i»—otliehaled, Deiit. 21 15. 33. 19. h. of Lord shall dwell in safety Neh. 13. 26. Solomon b. of his God Ps. 60. .5. thy b. may be delivered 127 2 lird givelh his b. sleep Bonn I. 14. VI), hriiinril, 2. 3, 9, 16, 17. and 4.
8. 6. mediator of a b. covenant, established on h. promises 10. 34. a h. endt.<ing substance
BImnrtrs.i, Gen. 44. 10. Josh. 9. 17 Judges Ul
3. Mat. 12. 5. Phil. 3. 6. 1 Tim. .k. 7. Luke 1 i>. in all Hie ordinances of llie Lordk
11. 16. desire a h country 35. obtain n ' resurrection Rom. 3. 9. are we . than they .'
I Cor. 1. 8. lie b. in the day of our Iat', Phil. 2. 1.5. b. harmle«s the sons cf (jod
Ileb. II. 40. provided some I), things
I 'Phens. 5. 93. be preserved b.
1 Tim. 3.9. bishop mini be b. Til. 1.6,7, W oflire of deacon (oiind h. 2 Pet, 3. 14. without (»i>ot and b. ni.ASPHEME, revile God, &c Ps. 74. lO enemv h, thv name Mark 3. 29. b. against Holy UhoM not io given Acta 26. II. compelled them lo h.
12. 21. blooil spenhelh b. than of Abel ". Pet. 2. 21. h. not to have known the way
IIETWEKN thy seed and her. Gen. 3. 1.5.
I Kings 3. 9. discern b. l'ooiI nnd bad
18. 21. how loni! halt ye b. two opinions
16. and 5. 2, 6, 10, 16. ami G. 2, 3. and 7. 10, 1.1. Isa. 5. 1. Bong 5. 9. (hv b. more than another h. r>sn. 10. II, 19. O -.un, greatlv h 9. 23 Km. 3. 17. m-i o. Son, 17. 5.
F.zelt. 92. 96. no dil Verenre b. holy and profane, 41 23 nnd 31. 17. Lev. 10. 10. "hil. I. 23. in a strait I., two having
I Ttin. I. -10. mav lenrn not to k«
1 Tim. 9. .5. one iiieillatur b. (iod and
BL BL BO
Sum 8. 7 di they not b. that worthy name 34. 1! blasf Kemed name of the Lord
Bltssemitss, Rom. 4. 6, i. GiC 4. 15. Gen. 12. 2. tlioo. shall be « blessing 27. 36. he hatli taken aw.iy my b.
Hs?. 1. 9. I did b. upon it Jolin 3. 8. wind bluwelh where It listen) BLUf>H to lift up my face, Eera 9. a Jer. 6, 15. neither could tliey b. 8. 19. BOAST, Ps. 10. 3. Al 21. 2. & 49. 6. & 58.
Kings 19 6. servants b. iiic, Is. 37. 6. i * 74. IS, fooltslt peo|ile have b. Is. 52. 5. iny name cniiiiniially is b. Knm. 2. 524. name of God is b. throurti you
2c(. 4. give tliee the b. of Abraham Deut, 1 1. 26. set lie fore you a b. and a curse 30. 19. Jam. 3. 9, 10. 23. 5. turned curse into b. Nell. 13, 2. Nch. J, exalted aliove all b. Job 29. 13. b, of him ready to perish Ps, 3. 8. thy b. is ujion thy people 109. 17. delighted not in b. 129. 8. the 1). of the Lord be upon vou Prov. 10. 22. the b. of the Lord maketh Is. 65. 8. destroy it not, a b. is in it Joel 2. 14, leave a b. liehind him
Prov. 90. 14. & 25. _4. Jam. 3. 5. t Tim. ti. 1. name o( Cod doctrine not b.
I Kings 9U. 11. b. as he ihat puts it off Ps. 44. 8. in tkid we b. all the day long Prov. 27. 1. b. not of to-Huirmw Kom. II. 18. b. not against tl»r branches 'J'it 2. S word of God be not b. l»pv 16. 9, II, 21. b. God of heaven wlio J.«V 24. 16. Masphemet/i put to death
44. 16. the voice of him that b. Ue'. 9. 3. said tliis man b. Luke 12. 10 to him that b. aiinst HWy Ghost Blasp/iemer, 1 Tiin, 1. 13. and 3. 2. Blaspkemy, 3 Kings 19. 3. Is. 37. 3. Mat. 12.
Eili. 2. 9. not of works, lest any should k BoastiKg, Acts 5. 36. Uoni. 3. 27. Jam. 4. 16 now ye rejoice in your b
Rom. 1. 30. proud, iwtsters, STiui. 3 3 BODY of heaven, Exo<l. 24. 10. Job 19, 26. Chough woniis destroy this b. Mat, 6. 22. b. full of liglit, Luke II. 34. 10. 28. them th.at kill tlie li. Luke 12. 4 26. 26. this is my b. 1 Cor. 1 1. 24. Rom. 6. 6. tlKU the b. of sin lie ilestroyeQ
S-l. Mark 7. 22. C»!. 3. 8. Rev. 2. 9. BLAST, Ex. 15. 8, 2 Sain. 22. 16. 2 Kings 19, 1 Cor, 10. 16. the cup of b. which we Gal. 3. 14 b. of Abraham might come Blessings, Gen, 49. 25, 26, Josh. 8. 34. Ps. 21.
7. Job 4, 9. Is. 25, 4 Blasting, heut. 28. 22.' 1 Kings 8. 37, BLEiMISK withoui, Exod. 12, 5, & 29, 1. Lev. 1. 3. la .and 4. 33. Dan. 1. 4. children and no b. Eph. 6. 27. church holy, and withovt b.
3. Prov. 10. 6. & 98. 20. Mai. 9. 2 Eph. L3. BLIND, Exod. 4. U. Lev. 21. 18. Job 29. 15. 1 was eyes to the b. 1*8. 146. 8. openeth the eyes of the b. Is. 42. 7. to open the b. ejes, 18. 19. who is b. but my servant 43. 8. bring the b. people that have eyes 56. 10. his watchmen are b. Mat. 11. 5. tlie b. receive sight, Luke 7. 21.
7. 4. dead to tlie law by the ti of Chr'ut 24. deliver iiie from the b. of liilc death
1 Fet. 1. 19. ai 1 lamb without b BLKSS thcin that b. thee, Gen. 12, S,
8. 10. o. is dead because of sin
13. do Biortily deeds of the b 23. Uie redenipti<in of our b.
2-2. 1,. in blessing I wiil h. thee 32. 26. ru»t let go except lliou b. me Exod. 23. 25. b. thy bread and water Nniiu C, 24. Lord b. thee and keep thee
1 Cor, €. 13. b. is not Ibr foniication, but for Lord ; and the Lord for the b 18. every sin a man d<ietli is with out b. 19. your b. is the leiuple of tlie H Ghost
23. 16. wo to you b. guides, 24. Luke 4. 18. recovery of sight to the b. 2 Pet. 1. 9, he that lacketh tliese things is b. Rev. 3. 17. thou art b. and naked John 1240. blinded tlieir eyes
1 Chron. 4. 10. O that thou b. nie indeed Ps. 5, 12. wilt b. the righteous
28. 9. b. thine inheritance, and feed 29. 11. will b. his people with peace 67, 1. be merciful to us-and b. us 115. 13. he will b. them that fear 132. 15. I will abundantly bless her |vrovision Mat. 5. 44, b. titem that curse you Rom, 12, 14. b. tltem that persecute yoa Acts 3. 26. sent him to b. you in turning
Rom. II, 7. the rest were b. 2 Cot. 5. 14, their minds were b.
6. 4. wife hath not jiower of her ownb, 9. 27. 1 keep under my b. anil hriiig it 10. 16. coiiimuiiion of b. of t hrisl. 11. 27. guilty of b. and blood of tlie 29. not discerning the lord's b. 19. 14. the b. is not <rue member 27. ye are tlie b. of Christ
4, 4. god of this world Iiath b. the minds
I John 2. II. darkness hath b. his eyes BLOOD of grapes, Gen. 49. II. Job 16. 18. cover thou not my b. let my Ps. 9. 12. maketh inquisition for b.
15. ;i5. with what b. do tlie de.id come ? 44. sown a natural b. raised a spiritual 2 Cor. 5. 8. to be absent from the b. Eph. 3. 6. tiellow heirs of tlie same b.
I Cor. 4. i2. being reviled we b. Bless Ike Lord, Deul, 8. 10. Judges 5. 9, Ps.
72. 14. precious their b. be in his sight
Is. 26. 21. the earth shall disclose her b. Eiek. 3. 18. his b. will 1 require
16. 7. & 34. 1. &. 193, 1, 21, 22. &. 104, 1, 35, & 2!). 12. Bless thee, Ps, 63, 4. & 145. 2, 10. Got. I. 2SL God Hessei iheni and 2 3. God b. the seventh day Exod. aft, 11, the Lord b. the sabbath day Ps, 3:1. 19, 13. b. whose God is tl)e Lord 49. 18. he blesselh his soul Prov. 10. 7. memorj' of the just is bles»ei Mat. 13. 16. b. are eyes, they see, Luke 10, 23. b, is that servant wlien his Lord Cometh, Luke 12, 37, 38, 43. Hark 10. 16. took them in his arms and b. Luke i 2S, 41. b. art thon among women 4S. all cenerations sliall call lire b. 93, 29. b. are tlie barren and wombs Acts 20, 33. more b. to give than receix-e Rom. 1. a.'i. Creator b. for ever, 9. 5. 8 Cor. 11. 31, Eph. I. 3. 1 Pet, ). 3.
9. 9. the land is full of b. 16. 6. polluted in tliine own b. Hos. 4. 2. tlrey break out, and b. toucheth Mic Xk 10. they build up Zion with b. Mat. 21). 28. b. of New Testajiient, Mark 14, 4, 12, for edifying the b. of Christ 5. 23. and he is the tavioiir of the b. Phil, 3, 21. who shall change our vile b. Col. 1. 18. he is head of tlie h. t!ie church 2 11. putting off the b. of sins ol tlesii 17. sliadow—but llie u. is of Christ 23. negle>cling of tlie b. 1 Tliess. 5. 23. spirit, soul, and b. be pr served Heb, 10. 5. a b. hast thou prepared nie Jain. 3. 0. able to bridle tlie wfii.le b. Jude 9. disputed al Hiut the B. of Moses Jolin 2. 21. his own b. 1 Oof. 0. 18. 1 Pet. S 24.'
24, Luke 22. 20. 1 Cor. 11. 25. Mat. 27. 8. field of b. Acts 1. 19. 27, 95. his b. be on us and on oar chil dren Luke 13. I. wliose b. Pilate had mingled 99. 44. as it ^vere great imps of b. John 1. 13. born no* of b. nor of flesh
6. 54, .56. whoso drinketh my b. hath life 55. my b. is drink indeed
19. 34. out of his side came b. and water Acts 17. 26. made of one b. all nations
I Cor. 5. 3,— in the b. 2 Cor, 5. 6, 10 & IS. 2
18. 6. your blood be upon your own lieads 20. 26. I am pure from the b. of all men 28. hatii purchased with his own b. Rom, 3, 25. throngh faith in his b.
Phil, 1.20. Heb. 13. 3. Deut. 28. 11, 18,55 fr-itof the b. 30. 9. Pr. 132. U, Mic. 6. 7 Roni. 8. 1 1, quicken yoir mortal hvdies
1 Tim. 1, 11. glorious gospel of b. Ood
6. 15, b, and only potentate, John 12, 13. Ps 1 19. 1. are the undefiled in the 84. 4. b. are they that dwell in thy 106 3.—Ujat keep judgment Trov. 8. 32 that keep my vrays Is. 30. 18,—that wait for liim Mat. 5, 3.— 11. b. are the poor in spirit mourn—m«ek—hunger and thirst—merciful—pure tn heart—peace-makers—jperseciiled—when men revile yon, Luke C. 21, 22. Wat. II. 98.—that hear the wnrd and do it John 20. 29.—that have not seen and yet have
12. 1. present your b. a living sacrifice
5. 9. being justified bv liis b.
1 Cor, 6. 1.5. j'our b. aie nieniliers of Christ Eph. 5. 28. husbands love wives as own b. Heb. 10. 23. ii. waslurd with pure water Luke 3, 32. H. G. descende<l in builily shape 9 Cor. 10. 10. his b. pre.sence is weak Col. 2. 9. dwelletti fulness of godhead b.
1 Cor. 1 1. 27. guirty of body'and b. of Col. 1.20, made peace through b. of cross
Eph. I. 7. redemption through his b. even forgiveness of sins, Col. 1. 14. He*. 9. 20. this is the b. of the testament
1 Tim. 4. 8. b. exercise profiteth little BOLD as a lion, Prov. 98. 1. 2 Cor. 10. I. Iieing absent am b. toward
29. without shedding of b. no 10, 19. into the holiest by the b. of Jesns 12. 4. ye have not yet resisted unto b. 94, h. of sprinkling that speaketh
11. 21. if any is b. I am b. also Phil. 1, 14. are much more b. to S|>eak Mark 15. 43. went bvldhj unto Pilule Eph. 6. 19. ojieu my mouth b. 20. s|>eak b. Ileh. 4. 16. come b. to the tlirone of grace 2 Cor. 7, 4. grent is jiiy bahlvess of sjwerh Epii. 3. 19. in ulioni we have b. and access Heb. 10. ly. b. to enter into the holiest
I Pet. 1.9. sprinkling of the b. of Jesus
19. with precious b. of Christ
1 John I 7. his b. rleanseth us from all sin believed Rom. 4. 7.—whose (ni<iuities are forgiven Rev. 19. 9. -called to tlie marriage supper
5. 6. came by water and b. Rev. I. 5. waslied us in his own b.
29. 14.—^that do his commandments Num. 24, 9. Hessfd is he that bVesseth Ps. .32, 1.—whose transgression is forgiven
Ifi. 10. dost thou not avenge our b. on 7. 14. made white in the b. of the Lamb 8. 7. hail and fire minglwl with b. 19. 1 1 . owrrame by the b. of the Lamb
I Jolin 4. 17 b. in me dav of jiidtuiienl BOND of the covenant, Kzek. 90. 37. Acts 8. 93. in the gall and b. of iniquity Eph. 4. 3. unity of spirit in the b. of peace
4. I.—that considerelh the poor lian. 12, 12.—that waiteth and comelh to Mat. II. fi.—who litiaTI not be offended 21 . 9.—eometh in the name of the Ijord 23. 39. Mark II. 19. Luke 13. 3.5. Ber 1. 3.—tlvat readelh this propliery li;. 6. slfe-d b.—given tliein h. to drink 17. 6. drunken with the b. of saints Blood-irtiil1infsii, Ps. .51. 14. Blnodv, r.xod. 4. 95, 96. Ps. 5. 6. & .55. 93. ni>OSSOM, man's rod slrall. Num. 17. 5.
1 Cor. 19. 13. iitrnd avd free, (Jal. 3. S». Epifc
6. 8, Col. 3. II. Rev. 6. 15 »l 13. 16 &, IB. 18. Ps. 1 IC 1 6. hast biosed niv bands Job II. 18. he bxwetli b. of kings Acts 90. 93. b. and affiictions abide me
1(5. 1.5.—that waleheih and keepeth 28. 6—that hath part in first lesurrection 92. 7.—that keepeth tlie savin irs of tlifs Pt. 1. I. tUsiteilis the mnn that watkeili vkH in the coiinse' n( the nngodiy 32 2.—to whom tlie Lord Impmeth not »4 8,—that tnisteth in him, 84. 12. 40 4,—that maketh the Lord his trost 65. 4,—whom thou choosest
Is, 5. 24. their b. slinll go up as dust
27. 6. Israel shall b. and bud 35. 1, tlie desert shall b. ns the rose 9 it shall b. abiindamlvand rejoice Hab. 3 17. tlie lig-tr<-e shall not b Kzek. 7. 10. rod Inith blossomed, pride BLOT, .M> 31. 7. Prov. 9. 7. Exod.
23. 99. worthy <if dejith or of b. 26. 99. such as I am, except lli<!se b. Eph. 6. 20. I am an andiassador in b. Phil. I. 16. to add affliction to my b. Col. 4. 18. renienilier my b. 2 Tim. 2. B. sufier trouble even unto b. Phil, Ifl. wt Him I have liecotten in my b. Heb. 10. 34. conitiassi<in in niy b.
.5. 2:). Ps. (i!l. 98. Rev. 3. 5. Blot out their imme or Ttmrvihrrnvre, Deut. 9. frl. S—whose strength is in thee 04. 12.—whom tlwn rliastem O Lwd 112 I.—that feareth .'he Lord fror. 6 34 that heanMh me, watching
II. 36. trial of b. and iniprisonnienu
13. 3. remember them that are in b. Exod. 13. 3. hcHIMof Imrdnirr, 9(1 "
mil .»in, transgression, InlipifTv, Neh. 4.
.5. Ps. 51. 1,9. & 109. 1 1. Is. 43. 2.5. t 44. 99. Jer. 18. 23. Ans 3. i9. Col. 9. 14. binning out the hand writing BLOW an my g«nl«n, Song 4. I4i
1. 14. lives lieiler witn hard h. la. 56 2 that dneth this, and son of
9. 23. slcbttd by reason of the K Snni. 8. 15. received a*ain llir spirit of » ler. 17. 7 —that triisteth In the Lord fcun. 1. I',: —Uiai endi rein t«iri;natioa
Cm 7 15. brother or sister is not in b. Hal. 4 24 Sinai wliicli genderetli to b
Is. 61. 1. opening prison to them thtt are b. Mat. 16. 19. whatsoever ye bind on earth shall be b. in heaven, 18. 18. Acts 20. 22. 1 go b. in the spirit 21. 13. ready not to be b. only, but to Rom. 7. 2. wife is b to her husband, 1 Cor 7. 39.
Jer 33. 5. unto IVivid a righteous b 33. 15. cause b. of righieonsness lo gro Ezek. 8. 17. they put b. to their nnse Zech. 3. 8. bring forth my servant thf B.
5. 1. entangled with the yolce of b. Bond tcuman, Gen. 21. lU. Gal. 4. 23, 30. HONE of my bone, and tiesh of my flesh, Gen. 2 23. & 29. 14 Judges 9. 2. 2 ijam. 5.
6. 12. behold the nihn whose naji.e is B Mai. 4 1. leave neither root nor b. Mat. 24. 32. when his b. i yet tender John 15 2. every b. in ir« .hat beareth no! 4. b. cannot bear /ruit of itself
I. & 19. 13. 1 Chron. 11. U. Kxod. 12. 46. not break a b. of it John 19. 36. b. of him shall not be broken Job 10. 11. fenced me with bones and sinews
1 Cor. 7. 37. art thon b. to a wife, seek not 2 Tim. 2. 9. the word of God is not b. Heb. 13. 3. in bonds as b. with them Is. I. 6. closed nor bouna Ezek. 30. 21. not—to be healed ^ 4. neither have ye—the broken Hos. 13. 12. iniquity of Ephraim is BOUNTY, 1 Kings 10. 13. 2 Cor. 9 5. Prov. 22. 9. bounttful eye be blessed Ps. 13. 6. dealt bountifully with me, 116. 7. and 119. 17. and 142. 7. 2 Cor. 9. 6. he that sows b. shall reap b BOW in the clouds. Gen. 9. 13, 14, 16. Gen. 49. 24. his b. abode in strength Josh. 24. 12. not with sword nor b. 2 Sam. 1. 18. teach children use of b. Ps 7 12. he hnth bent his b. and made 11.2. lo, wicked bend their b. 44. 6. 1 will not trust in my b. 78. 57. turned aside like a deceitful b Jer. 9. 3. bend tongue like b. for lies Lam. 2. 4. bent his b. like an enemy
6. cast forth as a j. and is withered Lev. 23. 40. take brunches •f palm trees, »\»h.
?s. 51. 8. b. thou hast broken may rejoice Eccl. 11. 15. how the b. do grow in thee .Mat 23. 27. full of dead men's b. bones, Ps. 34. 20. Eph. 5. 30. Job. 20. 11. Ezek. 32. 27. Prov. 12. 4. Pa. 6. 2. my bones are vexed
8. 15 John 12. 13. Job 15. 30. the flame shall dry up his b Ps. 80. 11. sent her b. unto the river
104. 12. fowls sing among the b Is 16 8. her b. are stretcheil out 17. 6. four or live in outmost fruitful b 18. 5. shall take and cut down b 27 10. Jer. 11. 16. the b. of it are broken, Ezek 17
22. 14. all—are out of joint 31. 10.—are consumed 32. 3.—waxed old through my roaring 35. 10. all—shall say, Lord, who is like
6, 7. and 19. 10. 14. Dan. 4. 14. hew down the tree, cut off his '» Hos. 14. 6. his b. shall spread as the olive Zech. 4. 12. what be these two olive b. John 15. 5. I am the vine, ye are the li Rom. II. 6. if the root be holy, so are bw
38. 3. there is no rest in 102. 3.—are burnt as a hearth 5.—cleave to my skin BOOK, Gen. 5. 1. Esther 6. 1. Exrd. 32. .12. blot me out of thy b. Job 19. 23. O that they were printed in a b.
17. if some of the b. be broken off 18. boast not against the b. 31. God spared not the natural b 24 BRAND, Judges 15. 5. Zech. 3. 2. BRASS, Gen. 4. 22. Dan. 5. 4. Num. 21. 9. made a serpent of b. beheld Deut. 8. 9. out of whose hills niayst dig b
31 35. mine adversary had written a b.
Ps. 40. 7. in the volume of the b. Heb. 10. 7
56. 8. my tears, are they not in thy b. 139. 16. in thy b. all my members writ Book of Life, Phil. 4. 3. Kev. 3. 5. & 13. 8. it
3. 12. bent his h. and set me as a mark Hos. 1. 5. break the b. of Israel
17. 8. & 20. 12, 15. & 21. 27. and 22. 19. Books, Eccl. 12. 12. Dan. 7. 10. & 9 2 John 21. 25. 2 Tim. 4. 13. Rev. 20. 12. BOOTHS, Lev. 23. 42, 43. Neh. 8. 14. BORDER of his carment, Mark 6. 56. BORN to trouble, man is, Job. 5. 7.
17. i will not save them by b.
28. 23. heaven over thy head shall be k Job 6. 12. is my strength of b.—flesh b.
7. 16. turned like a deceitful b.
1 Sam. 2. 4. Ps. 37. 15. bows, and 64. 3. and 78. 9. Jer. 51. 56. Bow down thine ear, 2 Kings 19. 16. Ps. 31. 2.
41. 27. he esteenieth b. as rotten wood 107. 16. broken the gates of b. and 86. 1. Prov. 22. 17. Job 31. 10. let others—upon her Ps. 95 6. let us—and worship Gen. 23. 12. Abraham fyiwed damn himself before the people, 27. 29. Judges 7. 5, 6.—on their knees to drink Ps. 38. 6. I am—greatly, I go mourning 44. 25. soul is—to the dust, 57. 6. 145. 14. raiseth up all that be—146. 8.
Is. 48. 4. thy neck iron, and brow b.
14. 1. b. of a woman, 15. 14. and 25. 4. M&t.
60. 17. for wood 1 will bring b. Dan. 2. 32. belly and thighs of b. Zech. 6. 1. were mountains of b.
II. 11. Luke 7. 28. Ps. 58. 3. the wicked go astray as soon as b.
87. 4. this man was b. there, 6.
1 Cor. 13. I. become us sounding b. Rev. 1. 15. feet like fine b. 2. 18. Braien, Num. 16. 39. 2 Kings 18. 4. and 3S
5. this and that man was b. in her Prov. 17. 17. a brother Is b for adversity Eccl. 3. 3. a time to be b. and a time to die
13. 2 Chron. 6. 13. Jer. 1. 18. and 15 90 and 52. 20. Mark 7. 4. BRAWLER, I Tim. 3 3 Tit. 3 2. Prov. 21. 9. and 25. 2, 4. bravling wnniw BRAY, Job 6. .5. Prov. 27. 22. BREACH be upon thee, Ken. 38. 29. Num. 14. 34. know my b. of promise Judges 21. 15. Lord made b. in the tribes 2 Sam. 6. 8. Lord made b on Uzza, 1 Cbro*.
Is. 9. 6. unto us a child is b. a son is Is. 2. II. haughtiness of men— 17. BOWELS did yearn. Gen. 43. 30. 1 Kings 3.
68. 8 shall a nation be h. at once Jer 15 10. tuTTi me a man of strife Mai 11. 11. among them that are b. of 26. 24. better if I had not been b. iottn 3. 4. can a man be h. when he is old
26. 2 Chron. 21. 15, 18. Ps. 71. 6. took me out of my mother's b.
Is. 63. 15. where is the sounding of thy b. Jer. 4. 19. my b. my b. I am pained 31. 20. mv b. are troubled for him, Lam. 3I.2(i. and2. II. Song 5. 4. Acts 1. 18. all his b. gushed out Cor. 6. 12. straitened in your own b. Phil. 1. 8. I long after you in b. of Christ
5. b. of water and of the spirit
6. b of rtesh is Hesh : b. of spirit is John 1. 13. born of God, 1 John 3. 9. and 4. 7. and 5. 1, 4, 18. Bom. 9. II. children being not yet b.
13. II. and 15. 13. Job 16. 14. breaketh me with b. upon b Ps. 106. 23. Moses stood in the b.
I Cor. 15. 8. one li. nut of due time
Is. 30. 13. this iniquity shall be as b.
36. the Lord bindeth up b. of his
2. 1. if any comfort, if any b. and Col. 3. 12. put on b. of mercies Philem. 7. b. of the saints are refreshed 20. refresh my b. in the Lord
G.il. 4. 23. b. after the flesh, 29.
I Pet. 2. 2. as new-b. babes desii* sincere milk John 3. 3, 5, 7. b. again BORROW, Deut. 15. 6. and 28 12. ExoA. 22. 14. b. ought of his neighbor, 3. 22. and 11. 2 and 12. 35. Mat. 5. 42. would b. of thee turn not Ps. 37. 21. wicked horrvxneth and payeth not Prov. ^2. 7. borrowPT is servant to lender
58. 12. the repairer of the b. Lam. 2. 13. thy b. is great like the sen Ps. 60. 2. heal breaches thereof BREAD, shall be fat. Gen. 49. 20. Exod. 16. 4. I will rain b. from heaven 23. 25. he will bless thy I. anc< nrslei Lev. 21. 6. b. of their God they offei Num. 14. 9. they are b. for us
1 John 3. 17, shuttelh upb. of compassion BOWL Num. 7. 8.5. Eccl. 12. 6. Zech. 4. 2, 3. and 9. 15. and 14. 20. BRAKE the tables, Exod. 32. 19. and 34. 1.
Deut. 9. 17. and 10. 2. Judges 16. 12. Samson b. the new ropes
Is. 24. 2. as with lender so with b. BOSOM, Gen. 16. h. Exod. 4. 6. Num. II. 12. carry them in b. as a. Deut. 13. 0. wife of thy b. 28. 54, 56. Ps. 35. 13. prayer returned unto my own b. 74. II. pluck thy hand out of thy b. Pr. 5. 20. why embrace the b. of a
21. 5. soul loatheth this light b. Deut. 8. 3. not live by b. only. Mat. 4 4. Ruth 1. fi. visited his people in giving b.
I Sam. 4. 19. Eli b. his neck and died
1 Kings 19. II. wind b. in pieces the rocks 2 Kings 11. 18. b. Baal's images, 10. 27.
1 Sam. 2. 5. hired themselves for b. 25. II. take my b. nnd my wine
18. 4. b. the images and bra/.cn serp.
1 Kings 18. 4. fed them with b. nnd water Neh. 5. 14. not eaten b. of governor, 18.
S3. 14. b. in pieces the images, 2 Chron. 31. 1. Job 29. 17. b. the jaws of the wicked
9. 15. g»vest them b. from heaven Ps. 37. 25. iior his seed begging b.
6. 27. take fire in his h. and not be burnt
Ps. 76. 3. b. he the arrows of the bow
17. 2:1. gift out of b. to pervert, 21. 14.
III. 24. hideth his hands in his b. 26. 15. boci. 7. 9. anger reseth in the b. of fools
78. 30. can he give b. also les. 16. b. the whole staff of bread 107. 14. b. the whole bands in sunder Jer. 31. 32. my covenant they b. Ezek. 17. 16. Dan. 2 1. his sleep b. from him 31. stone h. them to pieces, 45.
80. 5. feedest them with the b. of teare
103. 9. 1 have eaten ashes like b
Is. 40. II. carry them in his b.
104. 15. b. which strengtheneth man's
65. 6. 7, recompense into their b. Ps. 79.
132. 15. satisfy her poor with b. Prov. 9. 17. b. ealen in secret is pleasant
19. Jer. 32. 18. Mic. 7 5. her that lieth in thy h. Luke I). .18. shall men give into your b.
6. 24. b. all their bones to pieces Mat. 14. A». blessed, and b. and gave, 15. 36. and 26. 26. Mark 6. 41. and 8. 6. and 14. 22. Luke 9. 16. and 22. 19. and 24. 30. 1 Cor. II. 24. Mark 14. 3. b. box and poured the Brake down images—altars of Baal, 2 Kings
20. 17. bread of deceit is sweet
22. 9. giveth of his b. to the poor
16. 22. carried into Abraham's b. 23. lohn I. i8. who Is in the b. of the Father 13 23. leaning on Jesus' b. BOTH Gen. 2. 25. and 3. 7. and 19. 36. Zech. 6. 13. cniin-uol of peace between b. Eph. 2. J4. our peace made b. one
31. 37. she eateth not tlie b. of idloneas Eccl. 9. 11. nor yet b. to the wise 11.1. cast thy b. upon the waters
Is. 3. 1. whole slay of b. 7. 30. 20. li Ord give you the b of adverrily
10. 27. and II. 18. 2 ('hron. 14. 3. and 23.
16. that might reconcile b. to God
17. and 34. 4.— wall of Jerusalem, 2 Kings
33. 16. b. shall be given hira
55. 2. spend money for that Is «ol b.
18. we b. have access by one spirit BOTTLE, Gen. 21. 14, \h, 19.
14. 13. and 25. 10. 2 Chron. 25. 23. nnd 36.
19. Jer. 39. 8. & .52. 14.—houses of Sodom-
10. give seed to sower, nnd b. to eci«l ites,—high places,—altars,—altar of Beth-
Ks. .W. 8. put my tears into thy b.
58. 7. deal thy b. to the hungry Lam. 4. 4. the young children ask b. Ezek. 18 7. hath giver, his b. to hungry Hos. 9. 3 give me my b. nnd my water
1 19. 83. I am like a b. in the smoke Jer 13. 12. every b. filled with wine J(<h 38. 37. who can ntay.bolllen of heaven el, 2 Kings 23. 7, 8, 12, 15. BRAMBLE, Judges 9. 14. Luke 6. 44. BRANCH, with fluster of grapes, Num. 13.
9. 4. sacrifices be ns h. of mourner* Amos 4. 6. want of b. In all youi places Mai. I. 7. ye offer polluted b. on mine Mat. 4. 3. these stones be mnilr b.
Hat. 9. 17 new wine into old b. Mark 2. 22. new wine into new b. Mat. 9. 17 IIOUOIIT, Oen. 17. 12, 1.1. and :t.1. 19. Dent. :i2. 6. he tliy father ihnt b. thee
2;i. Is. 17. 9. and 18. 5. Job 1.5. 32. his h. ahall not be green
18. 16. his b. shall not be cut off Ps. 80. 1.5. b. thou nmdesl strong for Prov. II. 28. the rlgliteniis Hourish as a •
4. not live by b. alone, t iike 4. I
Vlat. 13. 46. sold nil and h. it
6. II. this day our daily b. Luke 1>. .*
Is. 4. 2. b. of the Lord be beautiful
I <!or. 6. 20. b. with n price, 7 23. U Pet 2. I. denying the Lord that b them BOUND Isaac, Gen. 22. 9. 'ob 111. H. if they he b. In fetters
7. 9. son ask b. wi'il he glee him nstc*
9. 14. cut ofl'b. and root, 19. 15.
1.5. 26. meet to Ink* the children's b
II. I. b. shall grow out of his roots
16. 5. forgotten to take h. 11. 13
14. 19. cast out like an abominable b.
Sn. 36. ti Mik b. and bb ssee It Marlt 8. 4. satisfy these men witb s
2,' 5. b. of terrible ones be brought low 01 31. h of my plnntini, fil. 3
Ps. 107. 10. being h. in nllllctioii frov 'J3. I'l. raollahne*! i* b. In heart at
BR BR BR
Ezek. 23. 3 there were their b. pressed uke 7. Xi neither eatir g b. nor rii nking
Is. 61. 10. as h. decke: . imseK 62. 5. as the b. rejoice<h ovai the t ride Jer. 7. 34. cease the voice of b. and bi ide, 16.
15. 17. servants have h. entn till
8. bruised the b. of her virginity Hos. 2. 2. adulteries from between her b.
2-1. 3.=i. known in breaking ol b.
9. 14. give miscarrying womb and dry b. Joel 2. III. gather those that suck the b. Luke 23. 4p. smote their b. and returned Kev. 1.5. 6 their b girded with golden E.\od. 28. 4. breast-plate, Rev. 9. 9, 17.
0. and 25. 10. and II. Rov. 18. 2:) Mat. 9. 15. as long a.s the b. is vith them Mark 2. 19, 20. Luke 5. 34. Mat. 25. 1 went I'oitli to meet 'he b. BRIDLE for the afi, Prov. 26. 3. Ps. 32. 9. mouth held with li. 39. I keep my mouth as with a i otan 6. 32. Moses gave you not that b.
33. the b. of God, i.s he that coineth
34. evermore give iis this b.
a5. I am the b. of life, 48. true b. ;)2
41. I am the b. which came down
5e this is the b. tliat conieth down
Is. .59. 17. put on righteousness as a b. Eph. 6. 14. b. of righteousness
) Id he that eatcth h. with me A(m3 42: breaking of b. and in prayers
Ts. 37 29. put my b. in thy lips, 30. 28 9 Kings 19. 28. Rev. 14. 20. 'James 3. 2. able to b. the whole body
1 Thess. 5. b. b. of faith and love BREATH of life, Gen. 2. 7. and 6. 17. and 7.
46. breakinc b. from hoii?e to house 30 7. came toeether to break b. 27. 35 he took h. and gave thanks l.-), 2-i. Is. 2. 22. Hab. 2. 19. Job 12. lu. in whose hands is b. of all
I 1 26. hridletk not his tongue
17. I. my b. is corrupt, my days e.ttinct
1 Cot 10. 16. b. we break is it not
1 BRIERS, Judges 8. 7, 16. 18.7.23.24 2.5. an* 32. 13. Hab. 6. 8. Mic. 7. 4
19. 17. iny b. is strange to my wife 37. Hi. by b. of God frost is given Ps. 3;t. 6. made by h. of his mouth 104. 29. thou takest away their b
17. we being many are one b. all partakers of that one b.
Is. 5. 6 come up b. and thorns
11 23. night he was betrayed took b.
9 18. wickedness shall devour b. 10. 17 27. 4. set b. against me in battle 55. 13. instead of li. shall come nivrile Ezek. 2. 6. though b. and ihornf be wiih
26. as often as ye eat this b. 27. 9 Cor. 9. 10. minister b. fer your food Deut. 16. 3. bread ofoffiictinii, 1 Kings 22. 27. 2 Chron. 18. 2(i. Is. 30. 20. Gen. 3. 19. shall eat bread, 28. 20. Ps. 14. 4. and 127. 2. Prov. 2.5. 21. Eccl.9. 7. Mark 7.
I4(i. 4. his b. goeth forth, he returneth
I.'iO. (i. all that hath b. praise the LunI Eccl. 3. 19. they have all one b.
28. 24. no more a pricking b. unto house BRIGHTNESS, 2 Sam. 22. 13. Ezek. 1. I, 28. and 8. 2. and 28. 7, 17. Job 31. 26. beheld the moon walking in b.
Is. 2. 22. whose b. is in his nostrils II. 4. with b. of his lips shall slay wicked 42. 5. giveth b. unto the peoph» Lam. 4. 21). the b. of our nostrils Dan. 5 C3. in whose hand thy b is Acts. 17. 25. giveth lifeand b. a'ud all things Ps. 27. 12. breathe out cruelty E7.ek. 37. 9. come and b. upon these slain John 20. 22. he breathed on them Acts y. I. drrat Atiii? out slaughter BRETHREN, we be, Gen 13. 8. 49. 26. him that was separate from his b. Deut. 33. 16. Deut. 17. 20. be not lifted up above his b. 33. 9. neither did he acknowledge his b. 24. let him be acceptable to his b.
5. Luke 14. 15. I Cor. 11.26. 2Thess.3. 12.
1 Sam. 2. .36. piece of bread, Prov. 6. 26. and Id. 62. 1. righteousness go forth as b. Ezek. 10. 4. full of the b. ol the Lord's glory Dan. 12. 3. wise shall shine as the h. of firm. Amos 5. 20. very dark and no b. in it Hab. 3. 4. his b. was as the light Acts 26. 13. a light above the b. of the sun 2 Thess. 2. 8. Lord destroy with b. of com. Heb. 1. 3. being the b. of his glory BRIMSTONE, Gen. 19. 24. Deut. 29.23. Job
28. 21 Jer. 37. 21. Ezek. 13. 19. Iv. 26. 26. break staff uf bread, Ps. 105. 16. Ezek. 4. If), and 5. 16. and 14. 13.
19. 3. unlcaoened brea4, E.xod. 12. 8, IS. and 18. 20. and 13. fi,7. Mark 14. 12. Luke
22. 7. Acts 12. 3. and 20. 6. 1 Cor. 5. 8. BREAK, Gen. 19. 6. Exod. 34. 13. Judges 7. 19. b. the pitcher* that were
18. 15. Pb. 11. 6. Ezek. 38. 22. Luke 17. 29 Rev. 14. 10. and 19. 20. and 21. 8. Is. 30 33. and 34. 9. BRING a Hood, Gen. 6. 17. Josh. 23. 15. b. upon you all the evil
9. 53. and all to b. his skull Ezia 9. 14. should we again b. commandm'ts P«. 2. 3. let us b. their bands asunder
9. Shalt b. them with a rod of iron
1 Chron. 4. 9. more hou'jurable than his b. 5. 2. prevailed above his b. Job. 6. 1.5. my b. have dealt deceitfully
10. 15. b. thou the arm of the wicked 58. 6. b. their teeth in their mouth 89. 31. if they b. my statutes 34. my covenant will I not b. nor 141. 5. oil which shall not b. my bead Song 2. 17. till the day b. and shadows, 4. 6.
1 Kings 8. 32. to b. his way upon his head Job 14. 4. who can b. a clean thing
19. 13. put my h. far from me Ps. 22. 22. declare thy name unto my b.
33. 30. to b. back his soul from the pit Ps. 60. 9. who b. nie into the strong city
69. 8. I am become a stranger to my b. 122. 8. for my b. and companion's sakes 133. 1. for b. to dwell together in unity Hos. 13. 15. fruitful among his b. JIat. 23. 8. all ye are b. Acts 7. 26.
68. 29. Kings shall b. presents to thee, 79
10. Is. 60. 9. and 66. 20. 72. 3. mountains h. peace to the people 94. 23. b. on them their own iniquity Eccl. 11. 9. God will b. thee into judgmcet
Is. 42. 3. bruised reed not b. Mat. 12. 30. 58. 6. that ye b. every yoke Jer. 14. 21. b. not thy covenant with us
15. 12. shall iron b. the northern Iron 33. 20. can b. mv covenant of the day Ezek. 4. 16. b. the staff of bread. 5. 16. and
12. 48. who are my b. 25. 40. the least of these my b. 28. 10. go tell my b. that they go into Mark 10. 29. left house or b. Luke 18. 29. John 7. 5. neither did hisb. believe in him
12. 14 Job 14. 4. and 30. 23. Song 8. 2. b. thee to my mother's house
Is. 1. 13. b. no more vain oblations 43. 5. I will b. thy seed from the east
14. 13. Ps. 105. 16. 17. 15. shall he b. covenant and be delivered Hoe. 1. 5. b. the bow of Israel, 2. 18. Z«ch. 11. 10. might b. my covenant
6. b. my sons from afar, 60. 9. 46. 13. I b. near mv righteousness 66. 9. shall I b. to the birth and nd cause Hos. 2. 14. allure and b. her into the wilder Zeph. 3. 5. every morning b. his judgment Luke 2. 10. 1 b. you good tidings
20. 17. go to my b. and say, I ascend Acts II. 29. send relief to the b. Rom. 8. 29. first-born among many b.
14. might b. the brotherhood Mat.5 19 b, one ofthese least commandm'ts Acts 21. 13. mean ye to b. my heart
9. 3. accursed from Christ for my b
1 Cor. 10. 16. bread which we b. Exod. 23. 24. break down, Deut. 7. 5. Psal. 74.
1 Cor. 6. 5. to judge between his b. 8. 12. sin against the b.
15. 6. seen of above 500 b. at once Gal. 2. 4. false b. unawares brought in 6 Eecl. 3. 3. Jer. 31.28. and 45. 4. Hos. 10. 2. Biod. 19. 22, 24. break forth, U. 58. 8. Jer. 1. 14. Gal 4.27.
8. 14. b. no fruit to perfection John 14. 26. b. all things to remembrance Acts 5. 28. intend to b. thin niRi/' ' ""H
I Tim. 4. 6. put the b. in remembrance (i 14. 7. breaiforth into ainiring, 44. 23. and 49. 13. and 54. 1. and 55. 12. and 52. 9. Dan. 4. 27. bretUc off thy sin3 by righteousness Exod. 22. 6 break out, Is 35. 6. Hos. 4. 2. Amos 5. 6. Job 19. 2. break in pieces, and 34. 24. Ps. 72. 4.
5. 1. entreat the younger as b. Heb. 2. U. not ashamed to call them b.
1 Cor I. 28. b. to nought things tnat aie
4. 5. b. to light hidden things of dsrk-
17. made like to his I
1 Thess. 4. 14. God will b with him
1 Pet. 1. 22. unfeigned love of the b.
1 Pet. 3. 18. that he might b. us to God Gen. 1.11, 20, 24. bring forth, and 3. 16. Mat'
3. 8. love as b. he pitiful, be courteous
1 John 3. 14. because we love the b.
16. to lay down our lives for the b. 3 John 10. neither doth he receive the b. Gen. 27. 29. thy brethren, 48. 22. and 49. 8 Deut. 15. 7. and 18. 15. 1 Sam. 17. 18. Mat. 12. 47. Mark 3. 32. Luke 8. 20. and 14. 12. and 22. 32. Jer. 12. 6.—have dealt treacherously and 94. 5. Is. 45 2. 'Jer. 51. 20,21,22. Dan. 2. 40, 44. and 7. 23. Exod. 19. 21, 24. break through and guze Mat. 6. 19, 20. where thieves—and steal Jer. 4. 3. breakup your fallow ground, Hoa. 10. 10. P«. 74. 13, 14. breakest heads of dragons Gen. 32. 26. let me go, for the day breaketh Job 9. 17. he b. me with a tempest
1.21. Job 39. 1. Exod. 3. 10. 2 Kings 19. 3. there is not strength to Job 15. 35. conceive mischief and—vanit]t. Ps. 37. 6. he shall—thy rigliteo isness
92. 14. still—fruit in old agi Prov. 27. 1. what a day may- Is. 41. 21.—your strong reasono
Rev. 19. 10. 1 am of—22. 9.
42. I.—judgment to the Gerjtiles, 4i 59. 4. conceive mischief and—imqu Myi 66. 8. made to—in one Axj Zeph. 2. 2. before the decree Mark 4. 20.—(Vuit some thiity fold Luke 3. 8. fruits worthy of re;>enta»ice<
1 Kings 12. 24. your br Uhren, 2 Chron. 30. 7, 9. and 35. 6. Neh. 4. 14 fight for—your sons and
16. 14. he b. me with breach upon breach Ps. 29. 5. the voice of the Lord b. cedars
Is. 66. 5.—that hated you Acts 3. 22. raise up of—prophet like unto me,
46. 9. b. the bow and cutteth the spear 119. 20. my soul b. for the longing it Prov. 25. 15. a soft tongue b. the bone Ecd. 10. 8. whoso b.« hedge, a serpent shall
8. 15.—fruit with pititm* eJohn 1.5. 2. that it may—more fruit Ps. 1. 3. bringeth forth fruit in itsstason' Hos. 10. 1 — fruit to himself Mat. 3. 10. b. not forth guod fhill, 7. 19. ano-
7. 37. Deut. 18. 15. Mat. .5. 47. if you salute—only BRIBES, 1 Sam. 3. 8. Amos 5. 12. b te htm Jer 19. 11 as one b. a potter's vessel 23. 9 like a hammer that b. rocKs Hne. 1.^ 13. a place of breaking forth of children, \ Chron. 14. 11. Luke 24. .35. known of them in b. bread Acts 2. 42. b. of bread, 46. Rom. 2. 23. through b. the law dishonourest BREASTS, Gen. 49. 2.5. Job. 3. 12. Job 21 24. his b. are IVill of milk Pi. 22 9. I was upon my mother's b. Prov. 5. 19. let her b. satisfy thee all times Song 1. 13. shall lie all night betwixt my b. 4. .5. thy two b. are like two roes, 7. 3.
1 Sam. 12. 3. have I received any b. Ps. 26. 10. right hand full of b.
12 35. Luke 6. 43. John 12 24. if it die it—much fcuU James I. 15.—sin,—death BROAD, Nuui 16. 38, 39. Nitn. 2. 4. Mat. 23. 5. Job 36. 16. out of strait into b place.
Is. 33. 15. hands fr</m holding b. Job. 1.5. 34. tabernacles of bribery BRICK, Gen. 11.3. Exod. 1. 14. and 5. 7, 8, 14, Hi, 18, 19. Is. r&. 3. and 9. 10. 2 Sam. 12. 31. brick-kiln, Jer. 43. 9. Nah. 3.
14. BRIDE doth Ciothe with an ornament, Is. 49. 18.
Ps. 119. 96. thy command, is exceeding b.
Is. 33. 21. Lord a placeof bi rivers Mat. 7. 13 b. is the way to dttsinirtton BROKEN my covenenl. Gen, 17. 14.Petl 50
Is. 61. 10. as a b. adometh herself Jer. 2. 32. can a b. forget her attire Joel 2. 16. b. go out olher closet John 3. 29. that hath b. Is the hridegioom Rev. 21. 2. as a h. adorned for her husband
20. Is 24. 5. and 33. 8. a«d 36. 6. JOf. 11
10. and 33. 21. Ezek. 44.7. Ps. 34. 18. nigh to them ofb. heart
7. 7. thy h. to clusters of grapes, 8.
6. I. sucked the b. of my mother
9. I will show thee b. the Lamb's wife 22. 17. spirit and b. say, come Mat. 9. 15. bride-chamber, Mark 2. 19. Luke
44. 19. sore b. us in Ihe place jf draitoM 51. 8. bones which thou hast b. rejoice
8. a little sister and she hath no b. 10. I am a wall and my b. like towers M SS 9. weaned and drawn from the b. 16. suck the b. of kings, 49. 23. 6^ 11 Btisfied with b. of her consols. Ccek i, thy b are fashioned
17. b. spirit, b. a4iii contrite heai« 147. 3. iMWleth the b. im heart
5. 34. BRIDEGROOM, Joel S. IB. John 2. 9. Ps. 19. 5. as a b. coniini out of bis chamber
Is. 61. 1. to bisd up 'tit b. hearted
Jer. 2. 13. h«w«d.x>u< b cisternt 11
BU 15U
L II. deliglit not in blood of b. MULRUSHKS, i:xod. 9. 3. Is. 18. 2. & 58.5. BULWARKS, IN. 48. 13. Is. aii. 1. BUNDLE, Gen. 42. .3.5. Acts 28. 3.
Jer. 5 5. allogether b. file yoke Dan 2 -iS. pnrtly strong and pnitly b. ilos. 5 II. Kpliraiin is b. in judgment >Ial 21. •) I. shall fall on stone, shall he b. John 10. 35. the scripture cannot be b. BROOK, .\nin. Ki. 2:i. nam. ^. 13. Pa. 110. 7. drink of the b. in tiie way Job 20. 17. the b. of honey and butter
Is. 33. 14. dwell p ith everlasting b. Gen. 8. 20. bumt-ofermos, Dei '. 12. K. I IStm, 22. Ps. .50. 8. la. 1. 11. Sl 56. * Jor. C 20. & 7. 21, 22. Hos. G. 6. knowledge of God more than— Mark 12. ;13.' more tiian all whole Heb. 10. 6. "n— for sin and sacrifices Ps. 74. 8. burnt all the synagogues
1 Sam. 25. 99. hound in the b. of
Sc.f.g 1. 13. b. of myrrh is my well beloved Mat. i3. 30. bind lares in bimdles to burn BURDEN, 2 Kings 5. 17. and H. 9. E.xod 18. 22. shall bear the b. with thee. Num. 11. 17. 23. 5. ass lying imder his b. Deut. I. 12. how can I bear your b. 2 Sam. 1.5. 33. thou shalt be a b. unto
106. 18. the rtanie—the wicked la. 19. 6 b. of defence shall be emptied BROTHER, born for adversity, Prov. 17. 17. Prov. 18. 19 a b. offended is harder io be won
Is. 64. 11. our beautiful house is Mat. 22. 7. destroyed and— tlieir city 2 Pet. 3. 10. works that are therein lie BURST thy bands, Jer. 2. 20.
24. is a friend sticketh closer than a b. 27. 10. neighbor near, than b. far off Jer 9. 4. trust not in any b. for every b. Mat. 10. 21. b. shall deliver up b. to death,
19. 35. servant be > et a b. to my Lord 2 Kings 5. 17. two mules b. of earlh
5. 5. broken the yoke and b. bands, 30 8 Prov. 3. 10. presses b. out with new v.ine Mark 2. 'SS. new wine dolli b. the b<:iU)«a Luke5. 37. Job32. 19. Arts 1. 11. b. asunder in the midst BUSH is not burnt, Eiod. 3. 2, 3, 4. AtM 7 30. Mark 19. 96. Deut. 33. 16. good will of him that dwet: la
Mark 13 12. Mic. 7. 2.
9. 25. Lord laid this b. on him 9 Chron. ;!5. .3. nut be a b. on shoulders Neh. 13. 19. shall he no h. bronglit in on Sabbath day, Jer. 17. 21. &, 22. 24. 27. Job 7. 20. 1 aril a li. to myself Ps. 33. 4. a b. too heavy for nie 55. 22. ca:st thy b. upon the Lord 81. 6. 1 removed his shoulder from b. Eccl. 19. 5. grasshopper shall be a b.
1 Cor. 5 11. any called a n. be a fornicator
6. 6. but b. goelh to law with b. 7 I.T. b. or sister is not in bondage 8 11. shall the weak b. perish 2 Thcss. 3. \:>. admonish him as a b. Jam. 1 9 let h. of low degree rejoice Ps. 3.5 14 viy brolkrr. Song 6. i. Mat. 12. 50. and 18. 21. 1 Cor. 8. 13. Pa M. 20. tky brother. Mat. 5. 23, 24. and 18. U Rom. 14. 10, 15. Gen. 45. 4. i,"'"" brother. Rev. 1. 9. Zech.- II. 14. brolkrrhood, 1 Pet. 2. 17. Amos 1. 9. remember not brotherly covenant Rom. 12. 10. kindly affectioned with b. h. BUSHEL, Mat. 5. 15. Luke 11. 33. BUSHY and black, Song 5. II. BUSINESS, Gen. 39. 11. Rwn 16 2. Ps. 107. %^. do h. in great waters Prov. 99. 29. seesl a man diligent in his Ix Eccl. 5. 3. dr\.>ain through niultiiiiile of b. Luke 2. 49. must be abuirt my Kallier's b. Acts 6. 3. \re may appoint over this b Rom. 12. 1 1. not slothful in b.
Is. 9. 4. broken the yoke of lii.s h.
10. 97. his h. taken from thv shoulder 30. 97. the b. thereof is lie.ivy Z.eph. 3. 18. reproach of it was a b. Zech. 19. .3. all that b. themselves with M.at. II. 30. my yoke is ea.sy, my b. light 90. 12. borne the b. and heat of day .Acts 1.5. 28. no greater b. than necessary 2 Cor. 12. 16. I did not b. you Gal. 6. 5. every man bear his own b. Rev. 2. 2 1. put on you no other b.
] Thess. 4. 9. as touching b. love ye need Heb. 13. 1. let b. love continue 3 Pet. I. 7. to godliness b. kindness BROUGHT in hitherto, 2 Sam. 7. 18. Neh. 4. 15. God b. their counsel to nought
I Thess. 4. 11. study to do your own h. BUTTER and milk. Gen. 18.8. Deut..32. 14.
Judges 5. 25. 2 Sam. 17. 29. Prov. 30. Si. Job 20. 17. brooks of honey and b 29. 6. I have washed niy steps with b. Ps. 55. 21. words were smoother than b.
9. 33. thou art just in all that is b. on us Ps. 45. 14. be b. unto the king in raiment 79. 8. we are b. very low 106. 43. b. low for their iniquities 107. .39. h. low through oppression 116. 6. I was b. low and he helped me U. 1. 2 nourished and b. up children Mat. 10. 18. I), before governors, Jlark 13. 9. Luke 12. 12.
Is. 13. 1. b. threatening of lieavv judgments,
14. 28.*!. 15. 1.& 17. I.&. 19.'1.&2I. 1,11. & 22. I. & 23. 1. Ezek. 12. 10. Nah. 1. 1. Hah. 1. 1. Zech. 9. I. & 12. 1. Mai. 1. 1. b. of the word 9 Cor. 5. 4. we do groan, being bnrdnird
Is. 7. 15. b. and honev shall he eat, 22. BUY the tnith Prov.' 23. 23.
Is. 55. 1. b. ami eat, yea, b. wine
1 Cor. 7. 30. they that b. as iwssessed not James 4. 13. b. and sell, and get gain Rev. 3. 1.3. I counsel thee to b. gold tried
8. 13. not others eased and you b. Gen. 49. 14. bardem, Exod. 1. 11. and 2. 11. & 5. 4.
13. 17. that no man might b. or sell Prov. 20. 14. it is naught saith the b-uyer
I Cor. 6. 12. not be b. under power Gal. 2. 4. false brethren, unawares b. in Is. 58. 6. to undo the heavy b. Lam. 9. 14. seen for the false h. Mat. 93. 4. bind heavy b. Luke 11. 46. Gal. 6. 2. bear one another's b. Zech. 12.3. hurdrn.^ome, 2 Cor. 11. 9. & 12.
Is. 24. 2. ns with b. so with seller E/.ek. 7. 12. lei not the b. rejoice Prov. 31. 16. coiisidereth a field and ftwyetJk H Mat. 13. 44. selleth all and b. that field Rev. 18. II. no luan b. her merchandise BY and bye, Mat. 13. 21. Mark 6. 25. Liik*
I Tim. I). 7. li. nothing into this world Vs. 107. 12. hrnairht dnmn, Mat. 11.93. Dcut 33. 14. hrowht forth. Vs. 18. 19. and 90. 2 Ig. 66. 7. .Tames 5. 18. BRUISE thy head—his heel, Gen. 3. 1.5. I». fa. 10. it pleased the Lord to b. him Rom. 16. 20. God of peace shall b. Satan
13, 14. 1 Thoss. 9. 6. BUKV my dead out of my sight, Gen. 23. 4.
49. 99. li. me with my fathers Ps. 79. 3. there was none to h. them Mat. 8. 21. tirst to go and h. my father 22. let the dead b. their dead, Luke
17. 7. &, 21. 9. By word among all nations, Deut. 28. 37.
1 Kings 9. 7. Israel shall be a 2 Chron. 7. 20. make this house a Job 17. 6. made me a—of the people
Is. 42. 3 bruised reed not break. Mat. 12. 20.
5. he was b. (of our iniquities Ezek. 23. 3, 21. h. breasts, b. teats BRUIT, report, Jer. 10. 22. Nali. 3. 19. BRU I'Ifill man knows not, Ps. 9->. 6. ft. 94. 8. umlerstand, ye b. among people Prov. 30. 2. I am more b. than any man Jer. 10. 14. man is b. in his knowledge, 15. 17. BUCKLER to all that trust Ps. 18. 30. Pd. 18. 2. my h. and horn of luv salvation 91. 4. his truth shall be thy b. Prov. a. 7. tfh. to them that walk BUFFETKD,2Cor. 12.7. Mat 26 67. I Cor. 4. 11. 1 Pet. 2. 20 BUILD walls of Jerusalem, Ps. 51. 18. P» 102. 16. Lord shall b. up Zinn 127. I. except the Lord b. the city 147. 2. Lord doth b. up Jerusalem Eccl. 3. 3. a time to b. up Mic. 3. 10. b. up /.ion with blood Acts 20. 32. able to h. you up Job 22. 23. if thou return shalt be huUt up P». 89. 2. mercy shall be b. up for ever Mat. 7. 24. b. his house on a rock Eph. 9. 20. yn aie b. on foundation of Col 2. 7. rooted and b. up in him Heb. 3. 4. he that b. nil things is God
9. 60. Rom. 6. 4. buried with hini by b.aptisin into death, Col. 2. 12.
30. 9. I am their song and their Ps. 44. 14. ninkest us a—among the hPi!hMl
1 Cor. 15. 4. he was h and rose again Gen. 2:t. 4. a [lossessicui of a burying place, c AGE, Jer. 5. 27. Rev. 18. 2. CAIN and Abel, Gen. 4. 1.— 17. Heb. 11 4 & 12. 24. Jiide II. CAKE of bread tiiiiibled into host, ^dge* 7
47. 30. b. me in the b. place Mark 14. 8. anoint my body to the li. John 12. 7. aL'ainsl dav of iny b. hath she 2 Chron. 9ii. 9.3. burini, Acts 8. 2. Eccl. (i. 3. that he have no b.
Is. 14. 90. not joined with them in h. Jer. 99. 19. hurled with the b. of an ass Mat. 96. 12. she did it for niv b. BURN upon allnr, E.xod. 99'. 13, 18,9.5. Lev.
I Kings 17. 19. I have not a c. but nical Hos. 7. 8. Ephraiin is a c. not turned Cakes, Gen. 18. 6. Judges 6. 19. Jer. 7. 18. make c. to queen of heaven 44. 19. nindec. to worship her CALAMITY at hand, Deut. 32. .35 Job 6. 9. my c. laid in the balance
1.5. i 9. 17. Gen. 44. 18. let not thine anger h. against Dent. 32. 22 shall b. to the lowest hell
30. 13. they set forward my t. Ps. 18. 18. prevented ine in day of niy C 141. 5. my prayer shall be in their c. Prov. 1. 26. I will laugh at your c.
Is. 27. 4. go through them and b. them Mai. 4. I. day coiiietli shall h. ns an oven Luke 3. 17. chalf he will b. with itnquench.
24. 32. did not our heart h. within us
6. 1.5. his c. shall come suddenly 19. 13. a foolish son is the c of h** fk thcr 27. 10. Into brother's house in the day of thy c. Jer. 18. 17. the face in (lie day of their c
1 Cor. 7. fl. it is better to marry than to h. 9 Cor. II. 29. who is olfended and 1 h. not Rev. 17. 16. eat her Mesh and b. her with (ire ICvod. 3. 2. the hush bunted with tire Deut. 9. 15. and the mount h. with fire Ps. 39. 3. while I was musing the fire b.
1 Pet. 2 5. h. up a spiritual house Hell 11 10. builder anil maker is God P». 118. 'Q. slone which the b. refused. Mat. 21 -19 Mark 12. 10. Luke 20. 17. Acts 4. 11. I Pet. 2. 7. 2 Cor 3. 10. matter hui Uer Jntih. 6. 26. cursed that buildeth thla city Prov. 14. I. every wise woman h. her Jer. 29. 1.1. wo tfi him that b. house by Amos 9, 6. b. his stories in the heavens Hnh. 2. 12. b. a town with blood
46. 21. day of thv c. is come, 48. 16, ik 49. 8, .32, E/.ek, .55, 5, Obnd, 13, Ps. 57. 1. till these calamities be overpast Prov. 17. 5. that is glad at c. shall not prn«[«f 24. 99. their c. shall rise suddenly CALDRON, 1 Sam. 2. 14. Job 41. 20. Eiek 11.3,7, II. Mic. .3. .3. Jer. .52 18. CAI.Etl and Joshua, Num. 13 30. & 14 t, 24, .38 & 26. Ii; & 12. CALF, Gen. 18. 7. Job 21. 10. Ps. 99. 6. la 27. 10. Rev. 4. 7. Exod. .39. 4. made a molten e. 15. I)eul 9
1 Cor. 3. 15. if any man's work shall be h.
13. 3. though I give my body to be b. Heb. 6. 8. whose end is to he b.
19. 18 not come to the mount that h. Ps. 46. 9. bnrnrih the chariot in th< fire 83. 14. ns fire b. the wood 97. 3. h. up his enemies round about Is. 9. 18. wickedness h. as the fire Rev. 21. 8. lake which h. willi fire Gen. 1,5. 17. humii g ianip that passed between those pief es Jer. 20. 9. his word wns ns b. fire
1 Ccr. 3. 10. another h. Iheje<m
0. ve are God's Inuldivg 8 Cor. .'). I. ive have a b. of fiod Pph. 2. 21. all the h. fitly framed Heb 9. 1 1. tahernit<:len not of this h. Jtide 90. h, up yourselves in faith BULLS conipa Msed me, Ps. ;>?. 12.
Hah. 3. 5. b. coals went forth nl his feet Luke 12. 35. loins girded and ycuir lights b. John 5. 35. a b. mid n shining light E.Tod. 21. 95. h. for b. woiinil fiir wound Deut. 98. 92. smite thee with extreme b.
16. Neh. 9. 18. Ps. 106. 19.
Is. II. (>. c. and young lion lie together Jer. 34. 18. when they rut the c. in Iwalt
Ilos. 8. 5 thv c. U Saninrin, hiith cast ikM off.50. 13. « I eat the flesh of b. 68. 30. Khiike the multitude of b. Heb 9. 13. if the lilood of b. and of goats ft. the (. of Samaria shall l>« broke* Luk« 15. 23. 1 ing hither the fatted c 97. th.iii hast killed the fatted e 30 CALL theni what he would, Gen. 2. \9
29. 93. land is brimstone, and salt, and ;0. 4. Mood of b. cnnnet lake nwnv uln P«. fS. 31 than Imlloek with horns Jer. 31. IH ns a h. unnccu Hlotiied to yck« P» M 19. - ffer h. on thy olta-
I«. 3. 94. h. Istead of beauty
4. 4. by the spirit of liidgment and b. Amos 4. il. lire brand piucked nut of )>,
34. 57 we will c l!ie damsel and laipiira
CA CA CA
Oca. 30 13. thr daiig))Ccr3 will c. me blessed Uettt 4 7 all that we c. upon liiiii fur, Acts 9. 41. when he had c. saints and widows
Came iuvsn, 2 Kings I. 10, 12, 14. 9 Cbron. 7
21. destroy them that c. on his name 10. 24. c. in—c. together his kinsmen
1, 3. Lam. 1. 9. John 3. 13. uud C 38. 41 51, 58. Rev. 2U. 9. Came forth, iSuni. U. 20. Judges 11. 14. Eccl;;d. 1 c. heaven and earth to witness,
11. 2ii. disciples were c. L'hiistians
13. 2. for the work whereto I c. them 15. 17. on whom thy name is c. 19. 40. we are in danger to be c. in 'fiesticm, 23. 6. and 24. 21. 20. 1. Paul c. to him the dLiciples 17. c. elders, 2». 17. c. chie' of Jews Rom. 1. 1. c. to be an apostle, ' ' or. 1. I.
I Sam. 3. ii. here I ai-, for thun didst c. me.
5. 15. Zech. 10. 4. John 16. 28. 1 c. forth from tbe Fathei CAMEL, Gen. 24. 19. Lev. U 4. Mat. 3. 4. raiment of c'n. hair, Mark I. 6. 19. 24. easier for a e to go through 23. 24. strain at a gn.i;, and swul Tuw a • CAMP, Exod. 32. 17. and :)(.. 6. Exod. 14. 19. Jingel weni before the c.
1 Kings 8 52. in all tney c. to thee for 1<. 18 tuc. niy sin to remembrance
J ChroE. 16. 8. c. upon his name Uh 5. 1 c. if there be any to answer, 14. 15. J3 22. c. thou and I will answer %/ 10. will he always c. upon God Pi. 4. 1. hear me when 1 c. O God of my
6. c. of Jesus Christ, ' c. to be saints
2. 17. thou that art r j Jew
16. 13. quails came and covered the C Num. II. 26. tliey prophesied in the c. 31. let the quails fall by the c Deut. 23. 14. Lord walkeih in midst i( t therefore shall thy c. be holy Judges 13. 25. hegai o move him in c. 2 Kings 19. 35. smote m c. of Assyr an» Heb. 13. 13. go unto hini without the c. liev. 2(1. 9. compassed the c. of the rainu CAN we find such a one, Gen. 41 38. Deut. I. 12. how c. l-inyself alone near 32. 39. neither Is there any c. dehvtr 2 Sam. 7. 20. what c. David say more 2 Cliron. I. 10. who c. judge this people Esth. 8. 6. how c. I endure to see tin ilestruction of my petiple Job 8. II. c. the rush grow without watei 22. 2. c. a man be profitable unto (iod 25. 4. how c. a man be justified with 34. 29. who then c. inakr trouble Ps. 40. 5. more than c. be nii.nbered 49. 7. none c. redeem his brother 78. 20. c. he give bread :iJho 89. (). who c. be likened unto the Lord Eccl. 4. 11. how c. one be warm ab-iie
14, 4. they c. not upon the Lord, 53. 4. 49. 11. c. their lajids after their names 72 17. all nations shall c. him blessed 77. (j. I c. to remembrance song in night 80. 18 we will c. on t.i name 86.5 pentecms in nier, >u all that c. 145. 18. nigh to all that c. upon him Prov. 31. 28. children rise and c. her blessed . 5.20. wo to them that c. evil good
8. 2a. the c. acc<>rding to his purpose 30. predes'.iuate, them he also c.
9. 24 "V-.vm he hath c. Jews also
1 Cor. 1. 9. taitliful by whom ye were c. 24. unto them which are c. 26. nol many wise, hot many noble c.
5. II. if any man c. <i brother bi a
7. 15. God hath c. us to peace
22 12. in that day Lord did c. to weeping 55 6. c. upon him while he is near 58. 9. Shalt thou c. and Lord will answer
17. as the Lord liatli c. every one 18. c. being circumcised, 21. 52. c. ser. 24. every man wherein he is c. abide 15. 9. I am not meet to be c. an apostle fj5. 24. before they c. I will .inswer Jer. 25. 29. I will c. for a swoid tipcm all Joel 2. 32. remnant whom the Lord shall c. Jonah 1. ti. sleeper, arise, c. upon thy God Zech. 13. 9. they shall c. upon my name Mai. 3. 12. all nations shall c. you blessed
G.il. 1. 6. c. you into the grace of Christ
15. God who c. uie by his grace
5. 13. ye have been c. to liberty Eph. 2. lA who are c. uncircumcision
4. l.The vocation wherewith ye are c.
15. And now we c. the proud happy Hat. 9. 13 I came not tn c. righteous but sinners to repentance, Mark 2.17. Luke 5. 32. 22. 3. to c. them that were bidden 23. 9. c. no man your father on earth L'ike 1. 48. all generations shall c. me blessed
4. are c. in one hope of your calling Col. 3. 15. to which ye are c. in one
1 Thess. 2. 12. c. you unto his kingdom
4. 7. God hath not c. us to unclean 2 Thess. 2. 4. above all that is c. God
14. he c. you by our gospel
1 Tim. 6. 12. whereunto thou art c. 2 Tim. I. 9. c. us with a holy calling lleb. 3. 13. exhort while it is c. to-day
6. 46. why c. ye me Lord, Lord, and du not 14. 12, 13. a dinner,- c. not friends,—c. poor John 4. 16. c. tny husband and come hither
Is. 49. 15. c. a woman forget her child Jer. 2. 32. c. a maid forgei her ornaiueiiis Ezek. 22. 14. c. thy heart endure 37. 3. c. these dry bones live Amos 3. 3. c. two walk logftlirr except Mat. la. 34. how c. )e speak go<'d things
5. 4. c. of God, as was Aaron
10. c. of God a high priest
9. 15. that they who are c. may receive
13. 13. ye c. me master and Lord
11. 16. not ashamed to be c. their God 24. refusing to be c. the son of Pharaoh's daughter J.i.m. 2. 7. name by which ye are c.
19. 25. who then c. be saved Mark 2. 7. who c. forgive sln.s but God
15. 15. I c. you not servants, but friends Act8 2. 39. as many ai the Lord shall c.
10. 15. God hath cleansed, c. not comrnon 24. 14 after tiie way they c. heresy Roai 9. 25. I will c. them hiy (leople 10 12. rich in mercy to all that c. on him 14 how then shall they c. on him 2 Cor 1. 23. I c. God for a record on my H«b. 2. U. not ashamed toe. them brethren Jm. 5. 14. c. for elders of the church
19. c. children of hride-chamhei fast
3. 37. no man c. enter into strong inan'i 10. 38. c. ye drink of the cup that J John 3. 4. how c. a man he liurii itgatn
1 Pet. I. 15. as he that c. you is holy
2. 9. w4io c you out of darkness 21. hereunto were ye c.
9. how c. these things he, Luke 1 5. 19. Son c. do nothing of hiiiiself, 30,
5. 10. c. us to his eternal glory 2 Pet. I, 3. c. us to glory and virtue
1 John 3. 1. we should be c. the sons of Jude 1. preserved in Christ Jesus and c. Rev. 17. 14. with him c. chosen and
6. 44. no man c. cmiie to nie e.\i;ept 60. a hard saying, whi> c. hear it
9. 4. night, when no man c. W(*rk jM. 5. how c. we know the \\;a}'
19. 9. are c. unto marriage supper 2 Chron. 17. 14. called by my name. Is. 43. 7. and Co. I. Jer. 7. 10, 11, U, 30. and 25. 29. and 32. 34. and 34. 15. Amos 9. 12.
1.'). 4. no more c. ye excejpt ye abide
I Pet 1 17. if ye c, on the Father OiU on the name of the Lurd, Gen. 4. 26. & 12.
1 Cor. 12. 3. no man c. say that Jesus is 2 Cor. 13. 8. c. do nothing against the
8. fr 13. 4. He 21. 3;). & 2o. 25. I Kings 18. 24. 2 Kings 5. II. Ps. 116. 4, 13, 17. Joel 2. 32. Zeph. 3. 9. Acts 2. 21. Rom. 10. 13. 1 Cor. 1. 2. /will call mill), or en the Lurd, 1 Sam. 12. 17. 2 Sam. 22. 4. Ps. 18. 3. U 55. 16. &. 86. 7. Call upon me, Pa. 50. 15. & 91. 15. Prov. 1.28. Jer. 29. 12. 6en. 21. 17. anel of God called to Kagar 22. 11. the angel of the Lord c. to Abraham out of heaven, 15. Eiod. ,' 4. God c. unto him out of the bush
1 Tim. 6. 7. we c. carry nothing nut Heb. 10. II. c. never take away sins James 2. 14. c. faith save lijm Rev. 3. 3. open door and no man c Gen. 32. 12. which cunnol he iiuiiibered foi multitude, I Kings 3. 8. Hos. I. II). Num. 23. 20. be blessed and I c. reverse Josh. 24. 19. ye c. serve the Lcid
1 Kings 8. 43. called by tliy nume, 2 Chron. 6. 33. Is 4. 1. and 43. I. and 45. 4. and 63. 19. Jer. 14. 9. and 15. 16. Dan. 9. 18, 19.
1 Kings 8. 43. to all that the stranger callrth for, 2 Chron. 6. 33. Job 12. 4. who c. on God and he answered Ps. 42. 7. deep c. unto deep at the noise
147. 4. c. them all by name, Is. 40. 26.
I Sam. 12. 21. vain things which c. profit
Is. 59. 4. none c. for justice nor for
64. 7. none that c. upon thy name Hos. 7. 7. none among them that c. Amos 5. 8. that c. for waters of the sea Luke 1.5. 6. c. together his friends, 9. John 10. 3. he c. his own sheep by name Rom. 4. 17. c. those things which be not 1 Kings 8. 27. the heaven of heavens t. coo* tain thee, 2 Chron. 6. 18. Ezra 9. 1.5. we c. stand before thee Job 9. 3. he c. answer for one of a
19. Lord c. unto him out of the mount Judg. 15. 18. was athirst, and c. on (he Lord ! Kings 8. 4. the Lord hath c. for a famine
12. 14. he breaketh do« n il c. le
14. 15. appointed his bounds that he
1 Chroii. 4. 10. Jabesh c. on God of Israel 21. 26. David c. on Lord and he ans. Fa 17. 6. I have c. upon thee, 31. 17.
2.3. 8, 9. I c. perceive him—c. behol'' 28. 15. it c. be gotten for gold 36. 18. a great ransom c. deliver thee 37. 5. God doeth which we c. conipr hend Ps. 40. 5. they c. be reckoned up in order
9. 1 1 . not of works but of him that c. Gal. 5. 8. persuasion not of him that c.
18. 6. in my distress I c. upon the Lord 79. 6. not c. on thy name, Jer. 10. 25. 88. 9. I have c. daily upon thee 118. 5. I c. upon the Lord in my distress Prov. I 24. I have c. and ye refused Bong 5. 6. I c. him, he gave me no answer
1 Thess. .5. 24. faithful is he that c. you Rom. 1 1. 29. gifts and calling of God
1 Cor. 1. 26. ye see your c. brethren
77. I am so troubled that I c. s|>eBlr
7. 20. let every man abide in the same c. Eph. 1. 18. what is the hope of his c.
93. 1. world established, that it c. Ir
1.3!l. 6. too high, I c. attain i nto
4. 4. called in one hope of your c. Phil. 3. 14. prize of high c. of God in Christ 2 Thess. 1. 11. count you worthy of this c. 2 Tim. I. 9. called with a holy c. Heb. 3. 1. partakers of heavenly c. 2 Pet. I. lO: make your c. and election
8. 41. 2. who c. him to his foot 42. 6 I the Lord c. thee In rigliteousness
Is. 38. 18. the grave c. praise the©
44. !8. they c. see ; they c. understand 20. he c. deliver his soul 45. 20. pray to a god that c. save 50. 2. hand shortened that it c. redeem
43. L I have c. thee by thy name 22. thou hast not c. upon me 48. 1. c. by the name of Israel, 44. 5. IS I have c. him, I have brought him 49. I. Lord c. me from the womb 50 9 when I c. was none to answer 51 2 I c. >>im alonCj and blessed him 61. 3 he c trees of righteousness Qi. 4 thou Shalt be c. Ilephzibah 65. 12. when I c. ye did not answer, 66 4. Jer. 7. 13. ^nv 1. 19. I c. for my Invers, they deceived 3 .IS. r c. upon thy name, O Lord Ho» II I I c. my son (int of Kgypt Amos 7 4. the Lord c. to rontenci by fire Hag 1 II I c. for a drought on the land Mat. 20. Ifi. many c. but few chosen, 22. 14. Mark 14. 72. Peter c. to mind word of I,ord Luke 1.5. 19. not worthy to be c. thy son Juun I. 48. before that Philip c. thee 10 35. If he c. them gods to whom word 15 15 I have c. rou frienda.56. II. shepherds that c. iinderstaiiii
Is. 41. 4. c. the generation from beginning
59. 1. neither his ear heavy, that ite.Mat. II. 16. sitting and c. their fellows Mark II. 12. Peter c. to remembrance Acts 7. 59, stoned Stephen c. upon God
Jer. 4. 19 \ '. hold my pence, because
6. 10 r.e unclrcumci.sed, they c
7. 8. ye trust in lying wrd8 that c.
22. 16. c. upon the name of the Lord
14. 9. as a mighty man c. save
I Pet. 3. 6. obeyed Abraham, c. him Lord CALM, Ps. 107. 29. Jonah 1. 11, 12. Mat. 8.
18. 6. c. I do with voii as this potter 29. 17. like the vile figs that c. be 2i;. Mark 4. 29. Luke 8. 24 CALVE, (cow) Job2!. 10. (binds) 39 1. P».
.33. 22. the hosts of heaven c. be Lam. 3. 7. hath hedged me, thn' 1 c gis Mat. 6. 24. ye c. serve God and n.ammon Luke 16. 13.
29. 9. Jer. 14. 5.
I Kings 12. 28. made two ealret of goid Hos. 14. 2. we will render the c. of Mic. 6. fi. come with c. of a year old Mai. 4. 2. grow up as c. of a stall Heb. 9. 12. blood of goats and r. V. CAME, P«. 18. 6. and 88. 17. Mat. 1. 18. inf
7. 18. a good tree c. bring forth evil
!9. 11. all men c. receive this .saying
2fi. 53. thinkest thou I c. now pray l«i 27. 42. himself he c. save, Mark 15. ill Luke 14. 26. c. be my disciple, 27. 33
9. 13. John 1. 7, II. and 8. 14, 43. and It
16. 526. would pass from hence to rob John !l 3 e tea the kingdom of God
37. Rom. 5. 18. and 9 5 I Tun 1 15 ] John 5. 6.
UA CA CA
Rom. 13. 12 et us—works of darkness
3 5. he c. enter into tlip Kingdom of 7 3-1. ttutlier \tt c. iitit come, 3tj. and S. il, -ja. and" Xi.
1 C( . 7. 32, 33, 34. unmarried c. for things ot Lord, married c. tor tilings of the world
1 Tim. 5. 12 -hey—their first love Gen. 21. 10. lut uvt this bond woman wt
1 Pet. 5. 7. for he c. for you 2 Kings 4. 13. been cari^'ul for us Jer. 17. 8. not be c. in the jear of Dan. 3. 16. not c. to aiisuei thee Luke 10. 41. art c. and troubled about many Phil. 4. 6. be. c. for nothing , but by prayer 10. were c. bul y.e lacked opportunity Tit. 3. 8. be c. to maintain good works Ezek. 12. 18, 19. carefulness., 1 Cor. 7. 32. 2 Cor. 7. 11.
8. 411. hecause ye c. Iiear my word 10 ii'j. Ihe scrijitiires c. be broken lier son. Gal. 4. 80. Exod. 34. 21. I will—the nations before tb«« and enlarge thy borders Lev. Is. 24. which I— before line Deut. 7. 1.—many nations heloie thee Ps. 78. .5.'). he—the heathen before them 80. 8.—the heathen ami planted il Prov. 22. 10.—the stonier, and cotiteiitr'i;^ Is. 14. 19. Ihoii art—id' thy grare 26. 19. the earth shall— the dead 58. 7. the pi Kir that are—to thy hors« 66. 5. c. > <>u out for iii} name's sake Jer. 7. 15. I will c. you out <d' my siglil
14. 17. >vlioni the world c. receive
15. 4. brunch c. bear fruit of itself
16. 12. things to say, but ye c. bear them ieta 4. 20. we c. but sjieak tlie things 5 39. if it be of (Jod ye c. overthrow 97. 31. except abide in ship, ye c. be lorn. 8. S. that are in tlesh c. please God
Is. 32. 9. ca Tele.ii daughters, 10. 11. C.-VRMAL, sold under sin, Rom. 7. 14.
2r). groanings \\'hich c. be uttered Ccc 7. 9. if they c. contain, let them 10 21. ye c. drink cup of the Lord and of
8. 7. c. mind is enmity against God 15.27. minister to them <n c. things
15. 50, Hesh and l)lood c. inherit the kingdom of God
1 Cor. 3. 1. not sjteak Inil as to c.
15. 1. c. tilt III out of niy sight 16. 13. I will c. you out of my land Mat. 7. 5. c. the beam out of 'hine e)e
3. ye are yet c are ye not c.
9. 11. if we reap your c. things 2 Cor. 10. 4 our weapons are not c. Heb 7. 16 law of a c. conimandinent tJof 12 2. in tile body or out, I c. tell SrI. 5. 17 ye c. do the things that ye 2 Tim. 2. 13 he c. deny himself Tit 1. 2. God who c. lie hatli promised
8. 13. children of kingdom shall be 12 24. dolh not—de\ lis but y \ Itetlzt bull 21. 12.—them that sidd and bought Mark 9. 28. w by could not we c. out
9. 10. c. ordinances imposed on them Rom. 8. 6 to be c. minded is death CARPENTER, 2 Sam. 5. 11. Is. 41. 7 Jer 21. I. Zech. I. 20. Mat. 13. .55. carpfttttTs fion IMark 6 3 C.MUIV us not up hence, Exod. 33. 15. Num. 11. 12. c. them in thy bosom Eccl. 10. 20. bird of air shall c. the voice
2. S sound speech c'. be condemned Heb. 4 15. high priest which c. lie
9. 5 ^ve c. now speak particularly
12. 8. c. him out of the viiiey ird 16. 9. he had—seven devils
12. 27. those things which c. be shaken 28. kingdom that c. be moved James 1. 13. God c. be tei Tipted with evil
17 in my name shall thty—devili Luke 6. 22.— \ (iur name as evil John 6. 37. that cometli will in no wise
1 John 3. 'J. he c. sin, because born of E.\od. 33. 20. caiuit not see my face I>eut. 2S. 27. c. not be healed
Is. 40. 11. c. the lambs in his bosoiii 46. 4. even to ln>ary hairs will I c. you Luke 10. 4. c. neither purse nor scrip John 21. 18. c. thee whither thou woiildst
12. 31. quince of this world be Rev. 12. y. the dragon was Ps. 73. 18. thou ciiiiedjit them down Job 15. 4. thou ciuite.st oil' fear Ps. 50. 17. c. my words behind tliee 88. 14. why c. thou otf my soul Job 21. 10 cow cnstcUt not her calf 'ob II. 7. c. thou by searching find out
8. what c. thou do, what c. thou
1 Tim. 6. 7. can c. nothing out Luke 16.22. carried by angels into Abrnhain's
23. darkness that thou c. not see
M.at. 8. 2. if thou wilt, thou c. make me Mirk f. 22. if c. do any thing have lK)soni Eph, 4. 14. c. about with every wind Heb. 13. 9. c. about with divers doctrines Itev. 17. 3. c. me away in spirit, 21. 10. CART is pressed full", Amos 2. 13.
'ohn 3. S. c. not tell whence it coineth John 13. 3i>. thou c. net follow me new CA.\nLE shall be put out. Job 18. 6. &21.
Ps. 147. li. c. the wicked to the ground Jer. 6. 7. so she c. out her wickedness iMat. 9. 34. he c. out devils through Uvelzt bub, Mark 3. 22. Luke 11. 15.
17. I'rov. 24. 20. lob 20. 3. when his c. shined on my head Ps. 18. 28. the Lord will light my c! Prov. 20. 27. spirit of man Is the c. of the 31. 18. ;i«r c. goeth not out by night Mat. 5. 15. do men light ac. anil put it, .Mark
1 John 4. 18. perfect love c. out fear 3 Jidin 10. c. Ihem out of tlie cliiircb Job 6. 21 \"e see niy cu.^ttng down Uoiu. II. 15. if the t. away of ihein be the 2 Cor. 10. ,5. c. down imagiuations
I.s. 5. 18. as it were with a c. rope C.-^SE, Exod. 5. 10. Ps. 144. 1.5. CAST law behind their backs, Neh. 9. 26. Ps. 22. 10. c. upon thee from the womb
55. 22. c. tli>' burden on Ihe Lord Prov. 1. 14. c. in thy lot among us
4 21. Luke 8 16. He 11. 33. Luit. 11. 3C. shining of c. doth give thee
1 Pet. 5. 7. c all your care on him CASTOR ami Pollux, Acts 28. 11. CATCH every man his « fe, Judg. 21. 2.' Ps. 10. 9. he lieih in wail to c. the poot 35. 8. net he Imih hiil c. himself 109. 11. cMortnuier c. nil that he halh Jer. 5. 26. they set a Iraii, they c. men Mark 12. 13. they c. him in hi.s woid:> Luke 5. 10. heiH i'forih iliou shalt c. men CATTLE on 10,10 hills are mine. Ps. 50 10 104. 14. he caiiselh grass to yrow for c. Ezek. 34. 17. I judge between c. and c. John 4. 12. iliapk thereof and hisc. CAUGHT hiiii and kissed him, Prov 7 13 John 21. 3. thai iiiglil llieyc. nothing Acts 8. 39. Spirit of the Lord c. away P 2 Cor. 12. 4. lie was c. up into paradire
16. 3;i the lot is c. inlo the lap Eccl II. 1. c. thy bread upon the waters Ps. 2. 20. a iiian shall c. his idols of silvei' 38. 17. hast c. all my sins behind thy Ezek. 2:1. 35. c. me behind Ihv back Dan. 3. 20. c. them into the hery furnace
15. 8. light a c. and sweep the house
18. 23. light of c. shine no more at all, Jer. 2.1. 10. 22. .5. they need no c. neither light of ^ph. 1. 22 search Jerusalem with canilts E.tod. 25. 31. canillestiek, & 37. 17, 20. Lev 24. 4. Num. 8. 2. 2 Kings 4. 10. Dan. 5. 5. Zech. 4. 2. behold a c. all of gold Mat. 5. 15. but on a c. and it giveth light to
6. 24. c. them into the den of lions Jonah 2. 4. I am c. out of thy sight Mic. 7. 19. c. all their sins into Ihe seu Nah. 3. 6. I will c. abominable lilth on thee all, .Mark 4. 21. Luke 11. 33.' Rev. 1. iO. seven c. are the seven churches iMal 3. 11. vine shall nttt c. her fruit Mat. 3. 10. hewn down and c. into the fire,
7. 10. Luke 3. 9.
2. 5. I H III remove thy c. out of his CA.\KER, 2 Tim. 2. 17. Jam. .5. 3. C.\PTAI\, Num 2. 3. & 14. 4. 'osh.5. 14, 15. c. of the li Ord's ho.st 2 Ohron. 13. 12. God himself is our c. Hen. 2. 10. thee, of their salvation perfect CAPTIVE, Gen. 14. 14. & 34. 2!l. Jndg"»s5. 12. lead thy captivity c.
5. 25. thou be c. into prison
2!). 30. c. it from—c. into hell, 18. 8, 9.
7. 6. neither c. pearls before swine
16. being crafly, I c. j oil with gniW
13. 42. c. Iliein into a furnace, 50.
I Thess. 4. 17. c. up together with them Rev. 12. 5. her child was c. lip to God CAVE, and a stone lay on it, John 11.41 Gen. 10. 30. l.m dwelt In a c. he and his 23. 10. buried Small his wife in Ihe e 2.->. 9. buried him in the c. 49. 29. bury me with iiiy fathers in iL
15. 26. children's bread, and c. It to dogs
18. .30. went and c. him into prison 22. 13. c. him into outer darkness
Is. 49. 24. shall the lawful c. be delivered
51. 44. c. exile hastens to he loused
2.5. 30. c. the unprofitable servant Into Mark 1 1 . 23. be thou c. into the sea.52. 2. O c. daughter of /ion Jer. 22. 12. die whither they led him c. Amos 7. 11. Isra*;! shall be led away c. 2 Tim. 2. 2ii. taken c. by hlin at his will
12. 44. she c. in all, Luke 21. 4. Luke 1. 39. she c. in lier mind what this
12. 5. power to c. into hell
Josh. 10. 16. hid themselves in a c.
3. G. lead c. silly women laden with
1 Kings 18. 4. hid them by .50 in a c.58. lest the otticer o. thee into prinon John 8. 7. let him flr.st c. a stone at lier Acts 16. 23. they c. them into prison Rev. 2. 10. devil shall c. some of you into p. 22. I will c. her into a beil, and 20. 3. c. hliu into the bottomless pit Lev. 26. 44. I will not ciisl inray 2 Sam. I. 21 shield is vilely Job 8. 20. (.od will not—a perfect man Ps. 2. 3. >t us—their cords from us
Is. 2. 19. go inlo riire.i for fear of the Lord Ezek. 33. 27. tliiil be in Ihe c. shall die Heb. II. 38. wandered in c. of the earth tAUL, Is. 3. 18. Ilos. 13. 8. C.M'SE come before judges Exod. 22. 9. 23.2. mil speak in a c. lo decline alter sinr*
Ileilt. 30.3. I will turn thy r.apthitti lob 42. 10. the Lord turned the c. of Job Pf 14. 7. the Lord hringeth back the c. 68. 18. lend c. captive, Eph. 4. 8. 78. 61. delivering his strength into c
3. not coiiiiieniince a poor man in c
8.5. I brought back the c of Jacob 126. 1 turned again the c. of /ion
6. nor wrest jiidgiiienl of poor in c. Deut. 1. 17. c. that Is too hard for you
4. turned again our c. as streams Jet l.S 2. such as are for c. to c.
1 Kings 8. 45. maintained their c 19. Job 5. 8. to (i{t(i would I coniinit m,v c. Ps. 9. 4. mainlalned my right and my c.
51. 11. c. me not nivny I'rom thy pren.
1 I. I will turn away yourc. 30 3. bring again the c. of ruy people Hen. 6. II. when I retiirt.ed c. of my pi'op'e Zeph. 2. 7. Lord shall turn away their c. Horn 7. 23. bringing me into c. of sin
Is. 41. 9. I will not c. thee away,55. 23. awaken in my c. my l5od, 27. Prov. 18. 17. that is first in hs own c. 25. 9. debute thy c. with thy neiglihoni Ercl. 7. 10. what is the c. that former days
I'".7,ek. 18. 31.— all your traiisgri'si*ion» Rom. II. I. halh (iod—his [leople, 2. Heb. 10. 35. c. not away your confidence
1 Cor. 9. 27. myself be n 2 Chron. 25. 8. (Jod power to rn.ii down Job 22. 29. when men are—then I
) Cor 10. 5. bringing into c. every thought Rev. 13. I I. lead into c. shall go into c. CAKGASP;, Mat. 24. 28. Luke 17. 37. MAItK. Luke 10. 40. I Cor. 7. 21. Mi;, ll 'w. c. of this f orld choke. Murk 4.
Is. 51. 22. pleailelh Ihe c. of his people Jer. 5. 28. judge iiol f if fatherless, 22. 18
I'B. .37. 24. though he fall he shall not be—
11. 20. to thee 1 revealed my c. SO. 12 Lam. 3. 3(i. to subvert a man in Ills t. Mat. 10. 3. put away his wife for every c. 2 (,'or. 4 16. for which c. w« faint not 5 13. if we be sober it is for yonr r. Exod. 9. 16. fur thin rrtii.ir, Mat. 19. 5". T.ph S 31. John 12. 27. jit 18.37. Rem 1.26 A
42. 5. why arl Ihoii— II. d 4:i. 5. 102. 10. lihed ine up and— again 2 Cor. 4. 9.—but not riesiroyed i. Luke 8. 14.
I C 1 !l. 0. doth God tnB r f<rr oxen
12. 25. have the same cone for another
7. 6. comforlelh those that nriPs 44. 9.—thou hast rn.it nfi\ and put us 23. c. IIS not off for ever 71. 9. c. me not off in lime of old ag« 77. 7. will the Lord -for ever 89. 38. thou hast— niid nhliiH red 94. 14. I,ord will not— his people Jer. 31. 37. I will— all Ihe seed id' Israel Lain. 3. 31. Lord will not — for ever llns 8. 3. Ismel hath -the tiling' Is good
8 nor II. 28. the c. of nil 'he churches
I '!' tn. 3 5 how shall he »ke c. of chiirrh
I Ptl. 5. 7. casting all your c. on him Ps rl2. 4. no man rami for my soul
13. 6. 1 Cor. 1 1. 30.
1 Tim. I. 16.— I ohinlned merry Pi. 119. 161. icii/o.iit fuii.«c, Prov. 3 30 Vsl
12 (i. not that he c. for Ihe ]ii or ActH IK. 17. (;allio c. for none of tliese Mat. if!. rilrrl, Maik 4. 38. Dent II. 12. land thy (Jod rnrtlh for
5. 02. John 15, 25. Job 6. S4. c. me to understand
10. 17. wilt c. thv ear lo hear 67 1 c his face to Nil Inn 80.3 7, »» 14
Juliii III. I'K 'lirelinE c. not foi Ihe sl.eep
CH CH CH ^ 85. 4. e. lliy snger to cease
CHEER, fie o/ trmd, Mat. 9. 9. and 14 W Mark 6.50. John 16.33. Acts 23. 11. i»n 27. 22, 25. Prov. 15. 13. cheerful, Zech. 9. 17. 2 Cor. 9. 7. cheerfulness, Rom. 12. 8 Acts 24. 10. chetrfully answer for inveelf CHERISH, Eph. 5. 2!). 1 Thess. 9. 7 CHERUBIMS, between, 1 Sam. 4. 4. 2 Sam
Rom. 1. 2.5. c. the truth o! G«! into a lie
14^1. 2. c. nie to know the way
1 Cor. 15. 51. shall all be c. .52. 2 Cor. 3. 18. c. into tlie same image Job 10. 17. changes and war are against me Ps. 55. 19. they have no c. therefore
Is. ^^. lead thee,c. thee to err, tf. IS. S8 14. I will c. thee lo ride on high 66. 9. and iu)i c. to tiring forth /«T X 12 not c. my anger to Call
15. 4. sweareth and chinigelh not Dan. 2. 21. he c. the times and seasons Mark 11. 15. money c/tangers Mat. 21 12. John 2. 14, 15. CHARGE, Gen. 26. 5. and 28. 6. Ps. 91. 11. give his angels c. over thee Acts 7. 60. lay not this sin to tlieir'c. Rom. 8. 33. any thing to c. of God's elect
7. 3. c. you to dwell in hi« place, 7. 15 4. c. U2«in to be removed into all
11. c. the enemy to treat thee well 19 3. c tbee to hear niy words
6. 2. 2 Kings 19. 15. 1 Chron. 13. 6. Ps. 80
I. and 99. 1. Is. 37. 10. CHICKENS, hen gathereth, Mp.t 23. 37 CHIDE not always, Ps. 103. 9. CHIEF, Etrag. 2. Neh. II. 3. Mat. 20 27. that will be c. among you Luke 29. 26. that is c. as he that serveth Eph. 2. 20. Jesus Christ Itiiiiself being c.
44. c. tlieir captivity to return, 33. 7. and 34.22. and 42. 12 oia 37. c them to dwell safely Uun. 3 32. though he c. grief, yet he Bsek. 36. 27. c. vou to walk in my statutes
1 Cor. 9. 18. make the gospel without c.
1 Ti(n. 1. 18. thisc. I commit to thee 2 'I'iin. 4. 16. not laid to their c. Song 2.7. 1 c. you, O daughters of Jerusalem,
37. 5. c. breath to enter into you Dan 9. 17. c. tiiy face tu shine on sanctuary Rom 16. 17. mark tlim whicn c. division Viov 7. 21. fair speech cattsed him to 1 Tim. 1. 15. sinners—of whom I am c. Song 5. 10. chiefest among ten thousand Mark 10. 44. will be c. shall be servant Rom. ;t, 2. chiejly, Piiil. 4. 22. 2 Pel 2 10 CHILD, Gen. »7.30. I Cor. 13. II. E.\od. 2. 2. saw he was a go<idly c 2 Sam. 12. 19. David besoiifiht God fore Ps. 131. 2. quieted myself as a c weaned
3. 5. arid 5. 8. and 8. 4.
1 Tim. 6. 17. c. them that are rich Job. 1. 22. nor charged God foolishly
10. 5. a son caasetli, 17. 2. and 19. 211.
18. 18. the lot c. contentions to cease
4. 18. c. his anpeis with folly
) Thess. 2. 1 1, c. every one as a father 2 Cor. 11.9. chargeable, I Thess, 2. 9. S Thess.
19. 27. cease instruction that c. to err Mat. Si 32. c. her to commit adultery 2 Cor. 2. 14. always c. us to triumph Prov. 2t). 2. curse causetetix sliiill not rxsme CE.^Si; not day nor night, Gen. S. 2^. Deur ]h. II. |»oor shall never c. out of Nell. 6. 3. why should the workc. Job. 1. 17. there the wicked c. from troubling
CiVaRIOT, Gen. 41. 4:1. and 46. 29. Exo<l. 14, 25. took ofl'tlieir c. wheels 2 Kings 2. 11, appeared a c. of tire
Pr. 29 1.5 c. left to himself brinpeth Eccl. 4. 8 hath neither c. nor brother
10. 16. wo when thy king is a c. Is. 3. 5. c. behave hinlelf pr<iudly
12. my father, the c. of Israel, 13. 14, Song 3.-9, Solomon made himself a c.
9. 6. uiiro us a c. is norn IL 0. a little c. shall lead them 49. 15. woiiiai) forget her sucking c. Jer. 1. 6. cannot speak for 1 am a c. 31. 20. dear son is he a pleasant c. Hos. 11. 1. when Isrsiel was a c. 1 loved Mat18. 2. Jesus called a little c.
Ps. 37. 8. c. from auger and wralli
Mic. I. 13. bind fhec. to the swift beast Act* 8. 29. join thyself to this «.
40. 9. he uiaketJi wars to c. unto the Prov. 19. 27. c. lo I'.ear lusiruotion, thiu
I's. 20. 7. some trust in charioti
23. 4. c. from thine own wisdom
68. 17. c. of (iod are twenty thousand Song 6. 12. iimde me like c. of .'\iiiiiiiiiadab Hab. 3. 8. ride upon thy c. of salvation CH.ARITV edifieth, 1 Cor. 8. I.
Is. 1. 16. c. to do evil, le;u-n to do well
2. 22. c. ye from man whose breath Acts 13, 10. wilt thou not c. to jiervert
2;i, 15. twofold more the c. of hell. Mark 9. 36. took a c. and set him in midst
13. 1. if I have not c. I am nothing, 2. 3.
I Cor. 13. 8. there be tongues, tJiey c. £ph. I. 16. c. nut to give thanks for you Col. 1. 9. c not to pray for you S Pet. 2. 14. that cannot c. from sin Ps. 12. 1. tlie godly man cetzsHk Prov. 26. 20. no tale Jiearer, liie strife c
10. 15. receive kiii^^doni of God as «
4. c. sulfereti) long, 8 c. never fail.
13. now abideth faith, hope, c. 16. 14. let all tilings be done with c. Co\. 3. 14. above all things put on c. little c. Luke I. 66. what manner of c. shall this be 2. 43. c. Jesds tarried behind in Jerusalem Acts. 4. 27. against thy holy c. Jesus
1 Thess. 3. 6. tidings of ywir faith and c. 2 Thess. I. 3. c. of every one abounileth
1 Thess. 5. 17. j»ray without ceasing, 2. 13. I Sam. 12. 23. Acts 12. 5. Kojii. I. 9. 2 Tijn.
1 Tim, 1 5. end of the command, is c.
13. 10. thou c. of the devil, thou enenij
1 Cor. 13. 1 1. V hen I was a c. I spake as a r Gal. 4. I. as lo*ig as a c. difiers nothinc 2 Tim. 3. 15. from a c. hast known scri,)ture* Rev. 12. 4. to devour her c. as soon as it
2. 1.5. if they continue in faith and c.
1. 3. CEDAR, Lev. 14. 4. Jer. 22. 14, 15. 9 Sam. 7. 2. 1 dwell iu a house oi' c. S Kings 14. 9. (histle sent to c. in I.ebanon P«. 2'J. 5. voice of the Lord breaketh Uie c.
4. 12. be thou e.\ainple of believers in c. 2 Tim. 2. 22. follow righteousness, faith, c.
3. 10. known niy doctrine, faith, c. Tit. 'J. 2. sound in faitli, in c. in patience 3 John 6. borne witness of thy c.
5. her c. was caught up to God
I Tim. 2. 15. be saved in c/iild-beoring Eccl. 11. 10. cliiulhoiiit and youth are
92. 12. grow like a c. in l.cbannn Song 1. 17. beams of our house are c.
1 Cor 13. 11. put awav childisJi things Gen 15. 2. childless, ler. 22. 30. 25. 22. the children struggled Jogctber 'M. 1. give me c. or else 1 die Ps. 17 14. they are full of c. and leave 102. 98. c. of thy servants shall continue 113. 9. a joyful mother of c. 197. 3. c. are an heritage of the Lord Prov. 17. 6. gkiry of c. are their fathers Song 1. ti. mother's c. were angry with 1 Pet. 4. 8. have fervent c. among yourselves
5. 15 his countenance e.«celleth as the c. h. 9. 10. we will change them iiUo c. E»ek. 17 Zl. of tlie high c. 23. goodly c. 31 3. Assyrian was a c. iu Lebanon Amns 2. 9. like the height of the c. CELEBRATE, death cannot. Is. 38. 18. CELESTIAL, I Cor. 15. 40. CH.\FF, wicked, as Job 21. 18. Ps. 1. 4. and 35. 5. Is. 5. i. i. and 17. 13. and 29. 5. and 41. 15. Dan. 2. 35. Ilos. 13. 3. Luke 3. 17. Is 33II. ye shall coocei\'e c. ye shall Jer. 23. 28. what is the c. to the wheat Zeph. 2. 2. before tlie day iia.s.s as the c. Matt. 3. 12. burn up c. in unquenchable fire CHAIN, Gen. 41. 42. Dan. 5. 7. Eisek. 19. 4, for c. shall cover the multitude of sins
5. 14. greet one another with a kiss of c. 2 Pel. 1. 7. add to brotherly kindness, c. Jude 12. spots iu your feasts of c. Rom. 14. 1.5, walliest not ckanUMy CHARMED, Jer. 8. 17. Deut. 18. 11. ekurmcrs, i s, 58. 5. Is. ]9. 3. CHASTE virgin, 2 Cor. 11.2. Tit. 2. 5. to be discreet, c, good, obedient
Is. 1. 2. I broiigiii npc. and they have 3. 4. give c. to he their princes
1 Pel. 3. 2. vour c. conversation, with CH.XSTE.N with rod of men, Q Sam. 7. 14. Ps. 6. 1. neither c. me in thy, 38. 1. Pr. 19. 18. c. thy son while there is hope Dan. 10. 12. toe. thyself before God Rev. 3. ly. as many as I love, I c. fs. 69. 10. cliiistcned my soul with lasting 73, 14. been c. every morning
12. c. are their oppressors
8. 18. I and the c. whuni the Lord halt given iiie. Heb 2. 13.
Is. 30. 9. lyinc c—c. thai will not hear
9. Mark 5. 3, 4. Psal. 73. 6. pride coifipasseth tirern as a c. Song 4. 9. with one c. of thy neck Acts 28. 20. I am txmnd with this c. S Tim. 1. 16. was not ashamed of my c. Ps. 149. 8. bind their kings with clialna Prov. 1. 9. shall be c. abcmt thy neck S Pet. 2. 4. delivered into c. of darkness Jndge 6. reserved in everla.stinc c. CHALDEANS, Job I. 17. Is. 43. 14. and 48. 20. Jer. 38. 2. and 39. 8. and 40. 9. and 50.
63. 8. c". that will not lie Mai. 46. turn hearts of fathers to c. Luke 1 17. Mat. 3. 9. of these stones to ruipe up r.
118. 18. the Lord hath c. me sore
! Cor. 1 1. 32. we are c. of the Lord lleb. 12. 10. for a few days c. us after their 2 Cor. 6. 9 as c. and not killed
15. 96. not meet to take the c.'s lirea** Luke 6 3.5. shall be the c. of Ihe highest
I's. 94. 12. blessed is the man whom tliou
16. 8. c. of this world wiser than the o .\rts 3. 9.5. ye are c. of the prophets Rnni. 8. 17. if c. then heirs, heirs of Cod chnstene^-t Dent. 8. 5. as a man c. his son, so Ixird c. Prov. 13. 24. lovelh him ckastencUt him be times Hell. 12. 6. whom the Lord loveth he c.
1 Cor. 7. 14. else were _\our c. uncleaTi
3.5. Ezek. 23. 14. Dan. 1. 4. and 9. 1. CHAMBER, Ps. 19. 5. Joel 2. 16. Job 9. 9. maketh the chambers of the south
14. 90. lie not c. in niiders LandlRg 9 Cor. 12. 14. c. ought not to lay up Eph. 2. 3. are by nature the c. <if wrath
7. what son whom the father c. not Job 5. 17. despi.se not thou the chastc-ning of I's. 104. 3. beams of c. in the waters IV. 7. 27. going down to the c. of death
4. 14 be no loore ct<isseJ to aimI ro
5. 6. Cometh the wrath of tj'od uponfl. disobedience, Col. 3. 0. Ejih. 2 2. 6 I. c. obey your parents, Co). 3. -.jO Heb. 12. 5. sfteaketli uiitci you as unto c. . tlie Lord, Pr.3. 11. Heh. 12. 5.
Sling I. 4. king brought me into his c.
Is. 26. 16. when thy c. was upon them Heh. 12. 7. if ye endure c. God deal, with Is. 2u i20. enter into c. and shut thy door Mat. £4. 26. he is in The secret c. Rom. 13. 13. not in chambering and wantonness. CHANCE, happens, 1 Sam. 6. 9 Eccl. 9. U. 2 Pam. I. 6. Luke 10. 31.
1 1, no c. for the present is joj-ous CHASTISE you seven times, I«v. 26.28. Deut. 22. 18. elders shall c. him
I Pel. I. 14. as obedient c. not fa.sliioviing Rev. 2. 23. kill her c. with death Exod. 34. 7. children's children, Jer. 2. 9 Ps 103. 17. and 128. 6. Prov. 13 29. Prov. 17. 6.—are the crown of old men Mat. 5. 9. child, t.n of Gvd, Luke 20. 36. John
1 Kings 19. 11. I w ill c. with scorpions, 14. Ilos. 7. 12 c. Ilieni as their congregation ( 'H.\NGE of raiment, Jiidg. 14. 19, 1.3. Zech. in. 10. desire that I should c. them Luke 23. ](> c. hiiii and release him, 22. 2 <;hr. 10. 11, 14. father chastised with whips Ps. 91. 10. c. Ihe heathen Deut. 1 1. 2. not seen cha-ftisemcnt of the Lord Job 34. 31. I have borne c. I will not otfeiid
3. 4. Is. 3. Job 14. 14. patiently wait till my c. come Prov. 2-1. 21. meddle not with them given toe Heh. 7. 12. made of necessity a c. of law Job 17. 12. they c. the night into day P«. 102. 26. an a vertiire shalt thou c. them Jer. 13. 23. can the Ethiopi:in c. his skin Dan. 7. 25. ihiiik to c. times and laws MoJ 3 6. I am the Lord, I c. not Rom i 26 women did c. the natural use Phil 3. 2i. who shall c. our vile body
II. .52. Rii.n. 8. 2i. and 9. 8, 26 Gal. 3 26.
I John 3. 10. and 5. 2. Ps. 89. 30. his eJiildren, 103. 13. Prov. 20. 7 1 Tim. 3. 4. Luke 10. 8. children of Ugh', John 12. 36 Eph
Is. 53. 5. the c. of our peace was upon Jer. 30. 14. with the c. of a cruel one Heb. \1. f. if ve he without c. then are CHATTER like a crane, Is. 38. 14. fMI.W'l' to Round of the viol, Amos 6. 5. CHEEK, I Kings 2'?. 24. Job 16. 10. !s. .50. 6 Lam. 3. 30. Mic. 5. 1. Mat. 5. 39. Luke 6. 90. Deut. 1«. 3. Song I. 10. thy cheeks are romelv with
5. 8. 1 Thess. 5. 5. Mat. IH. 3. little children, 19. 14 Mark 10 j« Luke 18. 10. John 13 33. Gal 4. 19. I Join 2. 1, 12, 13. and 4. 1. Rom. 9. 8. children of promise, 4. 2ft. Ps. 128.3, 0. thy cl..hlren, 147. 13. In. .54 U Mat. 23. 37. Luke 13. 34 2 Jtdin 4. Pa. 11.5. M.vourcAi/drcn. Mat. 7 H Luke 1
) Sam 21. 13. changed his behaviour before Ps. Uri. 26. and they shall be c. ler. 2. II. hath a nation c. their cods Bom I. 23. c tlie gl >-y of God into imace
5. 13 his c. are as a bed ot R(iices
13. Acts 2 39. IS
CH CI CL
Heb. 13. 8.—the same yestentay and to-day Rom. 12. 5. one body in Christ
Job 19. 18. youn children Lam. 4. 4. Nah. 3.
Rom. 1. 9. come thlsblesoedness .n the c ob II. he received the sign if c 15. 8. Christ was minister of the e.
10. Mark JO. 13. CHOKE, Mat. 13 7. 22. Mark 4. 7, 19. and 5. 13. Luke 8 14, 33. CIIOOSL life, Deut. 30 19. Josh. S!4. 16. c. J ou whom ye will serve 2 Sam. 24 12. c. thee one of them that I Pb. 25. 12. teach in the way tiiat he shall c ' 16. 3, 7. were—before me, 10.
1 Col. 7. 19. c. is nothing but (he keepinf Gal. 2. 7. gospel of the c \\':t8 unto IVle 5 6. neither c. availeth any thing, not
19. in this lite only have hope i Cot. 5. 17. if any man be—he is a new
19. God was—reconciling the wo' 12 2. I knew A man Gal. 1. 2j. churches which were Phil. 1 I i. my bonds—are manifest
1 uncircumcision, li. 15. Phil. 3. 3. we are the c. wlii< h worship Gid Col. 2. II. circumcised with c withoiii hacdt Tit. 1. 10. especially they of the c CIKCUMSPECT, Exod.23. 13. Eph. 5. 15. tlal je walk circvmspti-Jy CISTERN, I rov. 5. 15. Eccl 12.6. Jer. 2. 13. hewed Ihein out cistenu, troke* CITY, Cain builded a, (Jen. 4. 17. Ps. 107. 4. tbund no c. to dwell in 4? 4. c. our inheritance for us Fiov. \. 29. did not c. the fear of the Lord,
3. 31. c. none of his ways Is 7. 15. c good and refuse tlie evil, 16. 58. 4. c tiie things that please me 65. 12 c that wherein 1 defighted not 66 4. I also will c. their delusions Fbil. 1 22. what I shai'. c. 1 wot not P». 05. 4. man whom thou chonsest Ueb. 11. 25. ckaosintr rather to suffer Joeh. 24. 22 ye have chosen the Lord
2. 1 if there be any consolation Col. 1. 2. saints and faithful breth.en
I Thess. 4. 16. the dead—sba'i .ise first John 1. 25. tAot Christ, 6. 6'>. Mat. 16. 20. the C/m.rt, 26. 63. Mark 8. 29. and
14. 61. Luke 3. 1.=^ *nd 9. 20. and 22. 67. John 1. 20, 41. an, o. 38. and 4. 29, 42. and
7. might go to c. of habitation
7. 41. and 10. 24. and 11. 27. and 20. 31. 1 John 2. 22. and 5. I. Rom. 6. 8. if we be dead trith Christ
122. 3. as a c. that is compactly built
127. 1. except the Lord keep the c. Song 3. 2. I will go about the c. in the 1 Chron. 16. 13. children of Jacob his c. Job. 36. 31. this hast c. rather than afflict.
8. 17. heirs of God and joint heirs Gal. 2. 20. I am crucified Eph. 2. 5. quickened us together Phil. 1. 23. desiring to be— Coh 2. 20. if ye be de.nd—from the Is. 1. 21. the faithful c. is becimie an harlot 22. 2. a tumultuous c. a joyous e. 23. 7. y(mr joyous c. 8. the crowning e. 26. I. we have a strong c. 33. 20. the c. of our solemnities 62. 12. sought out a c. not forsaken Jer. 3. 14. take one of a c. two of a Pa 33 12. c. for his own inheritance 105 6. children of Jacob, his c. 43. Prov 16 16. rather to be c. than silver ^ 1 a good name is rather to be c. than
3. I. if je be risen—seek those things
Is. 66. 3. have c. their own ways Jer & 3. death shall be c. rather than life
3. 3. your life is hid—in God Rev. 20 4. reigned— 101)11 years Acts 26. 28. persuadest me to be a christian
49. 19. who is a c. man that, 50. 44. Mat. 20. 16. many are called, few c. 22. 14. Hark 13. 20. elect's sake whom he hath c. Luke 10. 42. Mary hath c. that good part
29. 7. seek the peace of the c. Amos 3. 6. shall there be evil in a e Zeph. 2. 1.5. this is the rejoicing*.
1 Pet. 4. 15. suffer as a c. let him not be Acts II. 26. first called christians at Antioch CHURCH, Acts 14. 27. and 15. 3. 1 Cor. 4.
3. I. wo to the oppressing c. Zech. 8. 3. shall be calltd a c. of truth M.at. 5. 14. a c. set on a hill cannot be ohn 15. 16. ye have not c. me but i c. you Acts 9. J 5. he is a c. vessel to me 22. 14. God hath c. thee that thou
17. and 14. 4, 23. 3 J(din 9. Mat. 16. 18. on this rock will I build my c.
2;t. 34. |>ersecute tlieiii from c. to c. Luke 10. 8. into whatsoever c. ye enter
I Cor. 1. 27. God hath c. the foolish things Lph. 1. 4. halh c. us in him before found. t Thess. 2. 13 from beginning c. you to salvation through the spirit
18. 17. tell it to c. neglect to hear the c. Acts 2. 47. the Lord added to the c. daily
12. tolerable for Sodom than for that c.
11. 41. he beheld the c. and wept ovei Heb. 11. 10. he looked for a c. which
5. II. great fear came on all the c.
8. 1. great persecution against the c. 11. 26. assembled themselves with the c.
1 Pet. 2. 4. c. of God and precious
16. he hath prepared for them a c.
9. ye are c. generation Rev 17. 14. are called, and c. and faithful
14. 23. ordained elders in every c.
12. 22. to the c. of the living (iod
13. 14. have here no continuing c. Rev. 3. 12. the name of Ihe c. of my God 20. 9. compassed about the beloved c. Neh. II. I, |1. holy city. Is. 48. 2. anc 1 Dan. 9. 24. Mat. 4. 5, 27, 53. Rev. II. a and 21. 2. and 22. 19. Num. 35. 0. cities uf refuge. Josh. 21 13, 21, 27, 32, ,T8. Amos 4. 8. two ortliree c. wsnder. unto one e Luke 19. 17. have thou authority over ten t Acts 2C. II. persecuted unto striinge c. 2 Pet. 2. 6. turning thee, of Sodom and Gob.. Rev. 16. 19. the c. of the nations fell Luke 15. 15. ciliien, and 19. 14. Eph. 2. 19. fellow ciii-.ens with the saint* CLAMOUR, Eph. 4. 31. Prov. 9. 13. CLAY, Job 27. 16. and 38. 14.
15. 22. plea.'ied the elders, with whole e.
I Cor. 14. 4, 5. that c. may receive edifying
|g. 41. 9. 7 /nice chosen, 43. 16. and 58. 6. Mat.
16 19. c. in their ht'inse. Col. 4. 15. Eph. I. 22. head over all things to the c.
12. 18.
P«. 119. 30.—the way of truth
173.—thy precepts
3. 10. known by the c. wisdom of
Is. 4-1. 1, 2. Israel—J«shurun whom 48. 10.—thee in furnace of af Hiction
5. 24. as the c. is subject unto Christ 25. as Christ loved the o. and gave 27. present to himself a glorious c 29. cherish it as the Lord the c. 32. concerning Christ and ihe c. Phil. 3. 6. concerning zeal, persecuting the c.
I ohn 13. 18. 1 know whom
15. 16, 19.—vou out of tlie world CHRIST should be born, Jlat. 2. 4. 16. 16. thou art C. the son of the living
4. 15. no c. comn-unicated with me Col. 1. 18. Ihe head of the body, the c. 24. for his body's sake which is the c
2.'). 8. one is yimr master, even C. 10. Mark 9. 41. because ye belong to C. Luke 24. 2("). ought not C. to have suffered 46. it behoved C. to suffer and rise A+.n 4. 25. Messias which is called C. 7. 26. that this is the very C.
I Tim. 5. 16. let not the c. be charged Heb. 12. 23. assembly and c. of the first-born 3 John 6. Avitness of charity before the c. Acts 7. 38. in the church,' 13. 1. I Cor. 6. 4. and 11. 18. and 12. 28. and 14. 19,28,35. Eph. 3. 21. Col. 4. 16. Acts 20. 28. the church of God, I Cor. 1.2. and
4. 19. them that dwell in nouses of s
13. 34. that C. abideth forever Acts 8. 5. preached C. to them Rom, 5 6. C. died for the ungodly 8 while yet sinners C died for us
10. 9. thou hast made me as the c
13. 12. your bodies to bodies of c. 33. 6. I am formed out of the c.
Is. 64. 8. we are the c. thou our potter. 45 9
10. 32. and 15. 9. 2 Cor. 1. 1. Gal. I. 13. 1 Tim. 3. 5. Acts 9. 31. then had the churches rest
8. 9. have not the spirit of C.
10. if C. be in you the body is dead
Jer. 18. 6. Ps. 40. 2 brought me out of the miry c. Dan. 2. 33. part of iron, i>nrt ofc.
9. 5. (if whom C. came, who is overall
10. 4. C. is the end of law for righteousness
15. 41. confirming the c.
Ilab. 2. 6. that Inileth himself with thick c Rom. 9. 21. hath not potter power over the e. CLEAN beasts. Gen. 7. 2. and 8. 20. Lev. 10. 10. between unclean and c. 11. 47 Ezek. 22. 26. and 44. 23 Job I I. 4. who bring c thins out of unclean
16. 5. so were Ihe c. established in faith Rom. 16. U;. the c. of ("lirist salute you
15. 3. C. pleased not himself
1 Cor. 1. 24. C. the power of (lod
I Cor. 7. 17. and so ordain I in all c. U 16. no such custom, neither c. of God
3. 23. ye are C.'s and C. is God's
5. 7. C. our passover is sacrificed for us 8 CT)r. fi. 15. what concord bath C. with Gnl 2. 20. crucified with C. C. liveth in
14. 33. as in all c. of Ihe saints 34. wcmien keep silence in the o.
15. 14. what is man lli.at he should be c
1 Thess. 2. 14. became fiillowers of tlie c. 2 Thess. 1. 4. glory in you in the c. Kev. I. 4. seven c. in Asia, II. 20. angels of the seven c. and the seven candlesticks are the seven c.
25. 4. can he be c. that is norn of a woman
3. 13. C. hath redeemed us from
Ps. 19. 9. the fear of the Lord is c. enduring Prov. )'>. 2. ways of man are c. in his 4.. 19. till C. be formed in you
5. 24. that are C.'s have crucified the
20. 9. who ran say I have made in) heart c ffph. £. 12. ye were without (,". being aliens
J 17. that C. may dwell In your hearts
2. 7. hear what file Spirit saith to the c.
II. n 29. and 3. 6, 13, 22.
Is ifi. wash ye, make you c. put away
' 20. ye have not so learned C.
2. 93. and all the c shall know I am he 22. 16. testify these things in the c. CHiritL, Is. iwis, -7.— Churlish. 1 Sam. 25. 3. ClIiCUlT, I Sam. 7. 16. Job 22. 14. P». 19. 6. Eccl. I. 6. CIRCUMCISE the flesh. Gen. 17. II. Deut. 10. 16. c. the foreskin of your heart 30. 6. the Lord will c. thine heart Josh. 5. 2. c. again Israel, 4. Joshua did c. Jer. 4. 4. c. yourselves to the Lord Gen 17. 10. every male shall be circumcised.
,52. 1 1, he ye c lhat bear the vessels of Jer. 13. 27. wi'l tlfu not be made c. Erek. M 25 sprinkle c. water ye shall be e Mat. 8 J I will, be thou c. Luke 5. 13.
5. 14. C. shall give thee light 23. as C. is head of the church
I. 5. in singleness of heart as unt« C.
Phil. 6. 21. to me lo live is C
23. 25. make c. outside of, Luke II 39 Luke i I. II. hII things are c. to you John 13. 11. ye niec. but not all
I desire to depart, and he with C.
3. 8. that I may win C
4. 13. can do all things through C. Col. 1. 27. C. In yiui the hope of glory
15. 3. ve are c. through the wo: i Rev '.9. 8. fine linen, c. and white
3. 4. when C. who Is our llf<', shall J' J. 17. 9. drnH .iiimts, Ps. 24 4. P«. 51. 10. cleim heart, 73. I.
11. 0. is all in all Rem. 8. 1. to them in Chri.it Je.tuf
18. 24. according to the clravness Amos 4 6. given you c. < ( teeth in all ell'**
2. law of tlie spirit of life in
14. 23, 26. Phil. .3. .5. 21. 4, Abraham c. his son Isaac Josh. 5. 3 c, llie children of Israel J(T. 9. 25. punish c. with the uncircumclsed Acts 15. I. except ye be c. ye cannot be 24. ye must be c. and keep the law
I Cor. 1. 30. of hlinare ye In—
2. 2. save—and hlin cni.;lfled 3 Cor. 13 5. how that— Is in you, exeept Gal. 3. 28. ye are all one in—26.
Ps. 19. 12. i;'cii7i.<r iiie friun secret faiilli
51. 2. c. me from niy sin
119. 9. shall a young mnn c. hl« way
5. 6. in—nelthi'f cirrumclslon norunr. Eph. I. 1. saints and to the Oiilliful in— Jer. 33. 8. I will c. them from all sin
I"./.ek. 36. 25. from your idols will I e. yo« Mat. '.0. 8. heal the' sick, c. the leper*
16. 3. c. him because of the .lews Gal. 2. 3. neither was coiiipellet to he c.
'.1. 10. created in—unto wi.iks, I. 1. Phil 2. II. confess that— is Lk.d
23. J6. first that within Ihe cup
5. 2. if ye be ' Christ profitel I vn'i Col. 2. 1 1, ill wl.mi also ye are c. a'ith John 7. 22. Moses gave unto you circvmnmor.
S C(<t. 7. I. let us c. ourselves from filiht«e«> Kph. !> 36. c. It with the washing of waior James 4. 8. e. your hands, ye sinners
3. 3. rejoice in—and have no confidence.12. u\T winch I am anprehendeil of— Col. 2. 6. received -the tjorn, 3. 21.
Acts 8. Gi.d gave lilm the covenant of c. Rom Q. 25. c. nrofiteth if thou keep the 29. c. IS that of the heart, in the I Tim. I. 15. that— cniiio Into the world 2 5. ,>ne (Jod, one mediator, the man 1 Tim. 2. 3. as a good soldier of 3 2. will live godly in—•hnll tul Tet
1 John 1.9 to c. us Oe.i; all iinrlghteniianrn 2 Chr. 30. )9. though not cimnsed accnrdln|
Ps. 73. 13. I have c. my heart In vnln Ezek. m 33. c. you from all iniqiiitiM
3. I. what profit Is there of c.
.to. whic h almll justify iii«c. by Iklth
Is. 26. 20. c. my people enter Into thy
Pa. 7 .'. 2. my soul refused to be c ta.. 1 1 5. ihe '.eiiers are c. ,nke 17 IT. were ihere mil ten (.. 9. Vcta 10. 15. what Ucid lifiili c. II. 9. Julin 1. 7. bluud uf Jesiis Christ c. us from
35. 4. God will c. and save you 55. 1. c. to the waters, c. and buy, yea c. 3. incline your ear, and c unto me Ezek. 33. 31. c. to thee as the people cunieth .Mic. 6. 6. wherewith shall I c. before the L. Hah. 2. 3. it will surely c. it will not tarry Mai. 3. 1. L. shall suddenly c. to his temple
119. 52. 1 have j. myself Is. 49. 13. God hath c. his people 54. II. tossed with tempest, and i.ol ii. Mat. 5. 4. that mourn, they shall he c. Luke 16. 25. now he is c. and thou turmeri.ed Rum. 1. 12. I may be c. together with yi.a gj n CJ-E.4.R the guilty, Exod. 34. 7. fe. ol. 4. be c. vviien thuu judest Stmt t>. lu. looketli c. as the sun Zecn. 14. (i. light shall not be c. nor dark CLEAVE to Ills wife-, (;en 2. 24. MiU. 19. 5. Mark 10. 7. Eph. 5. ill. Oeut. 4. 4. ve did c. to the Lord, 10. SO. and 1 Cor. 14. 31. learn and all may be c. 2 Cor. I. 4. wherewith we ourselves are c 7. 13. we are c. in your comfort Col. 2. 2. that their heaits might be c.
4. 6. lest I c. and smite the earth Mat. 8. 11. many shall c. from the east and west, Luke 7. 19, 20. II. 3. thou that should c. Gen 49. 10. 28. c. unto me all ve that labor 16. 24. if any man will c. afler uie, let
1 Thess. 7. were c over you in all John 14. lb, 26. comfurttr 15. 26. and 15 7 Job 16. 2. cumfurtcrs, Ps. C9. 20. il. 22. and 13. 4. and M. 20. Jush. 22. 5. and 23, 8. P« 22. 15. tongue cleaoeik to my jaws 44. 25. our belly c. Hnto the earth
Is. 51. 12. 1 am he ihat comfortelh you 2 Cor. 1. 4. c. us in all our tribulations hijjt 22. 4. things are ready, c. to the marriage Luke 7. 8. I say c. and herf:ometh
119. 25. my snul c. untu the dust 137. 6. my tongue c. tu roof of iny mouth Act8 li. 23. purpose of heart they would c. tu
7. 6. c. those that are cast down John 14. 18. cumfortltss
14. 20. 1 have married a wife, I cannot c. John 1. 39. c. and see, 46. and 4. 29. Rev. 6.
Ps. 94. 19. comforts, Is. 57. 18. COMMAND, Exud. 8. 27. and 18. 23. Gen. 18. 19. he will c. his children Lev. 25. 21. I will c. my blessing Deut. 28. 8. the Lord shall c. the blessing Ps. 42. 8. Lord will c. Ills loving kindnesi 44. 4. c. deliverance lor Jacob
Lord Rom. 12. 9. c. to that which is good CLIMB, Jer. 4. 29. Joel 2. 7, 9. Amos 9. 2. though they c. up to heaven, I will John Id. i. ilimbetli sumother way is a CLOKE; .M.-.t. 5. 10. Luke (>. 29.
1, 3, 5, 7. and 17. 1. and 21. 9. John 5. 40. ye will not c. to ine to have life
6. 41. no man can c. to me, except the
7. 37. if any man thirst, let him c. to ine 14. 18. not leave you, 1 will c. to you .\cts 16. 9. c. over, and help us
Is. 45. II. work of my hands, c. ye me Mat. 4. 3. c. that these stones be made John 15. 14. if ye do whatstiever I c. you
Is. .59. 17. clad with zeal as with a c. John 15. 22. hhve. no c. for their sin
1 Cor. 11. 26. shew the Lord's death till he c. 2 Cor. 6. 17. c. out from among them Hcb. 4. 16. let us c. boldly unto the throne
1 Thess. -2. 5. ncr used c. oi covetousness
1 Cor. 7. 10 untu the unmarried I c.
1 Pet. 2. 16. liheriv for c. of maliciousness CLOTHE, .Mat. (i. 30. Luke 12. 28. Job 10. II. cluL'ie/l mc with skin and tiesh Ps. 35. 2<l. he c. with shame, 132. 18 | 104. I.e. with honor and majesty I 109. 18. he c. hiuiself with cursing K^2. 9. let priests he c. with righteousness i
7. 25. save them that i. to God by hiin 10. 37. he that shall c. will c. Rev. 18. 4. c. out of her. mv people
1 Tliess. 4. 11. these things c. and teach 2 Thess. 3. 4. do the things which we c. Ps. 68. 28. God hath commanded thy stieoltl
111. 9. he hath c. his covenant 119. 4. thou hast c. us to keep thy precejitt
22. 7. I c. quickly, 12. 20.
17. Spirit and bride say, c.—athirst c. 20. amen, even so c. Lord Jesus Ps. 118. 26. that cvmetli in name of the Lord Eccl. 11. 8. all that c. is vanity
1.33. 3. c. the blessing, even life for ever 148. 5. Lord c. and they were created Mat. 28. 20. whatsoever 1 have c. you Heb. 12. 20. could not endure that was c. Jani. 3. 37. when the Lord ctrtmnavdetk il Acts 17. 30. now c. all men every where Gen. 49. 33. end of cuintnanding his sons
If), c. tier priests with salvatiun
Is. 61 10. c. me with garments of salvation Ezek (6. 10 I c. thee with bruidered work Zeph. I. 8. c. with strange apparel Mat. 1 1. 8. c. In soft raiment, Luke 7. 25. 25.3li. naked, and yec. me, 43. c. me not 2 Cor. 5. 2. desiring to be c. upon with our Is. 63. 1. who is this that c. from Edom Mat. 3. 11. that c. afler me, is mightier Luke 6. 47. whosoever c. to ine and John 3. 31. he that c. from above, is above
6. 35. he that c. to me shall never hunger 37. c. to me, I will in no wise cast out 45. hath learned of Father, c. unto nie
I Tim. 4. 3. c. to abstain from meats Num. 23. 20. receive cummundment to bless Ps. 119. 96. thy c. is exceeding broad Prov. 6. 23. tlie c. is a lamp Hos. 5. 11. willingly walked after the c. Mat. 22. 38. is the first and great c. John 10. 18. this c. I received of my Fatliei
3. that being c. we shall not
4. not unclothed, but c. upun
1 Pet. 5. 5 be e. with humility Rev. 3. 5. be c. with white raiment
14. 6. no man c. to Father, but by me Hefo. 11.6. that c. to God, must believe Jam. I. 17. gift c. down from the Father Heb. 10. 1. make the aimers perfect Ps. 19. 5. as a bridegrotuu coming 121. 8. the Lord shall preserve thy c in Mai. 3. 2. who may abide the day of his c.
1 1. 3. prophesy, c. in sackcloth
12. I. a woman c. with the sun
12. 49. the Father gave me a c. 50. his c. is life everlasting
19. 13. c. lu a vesture dipped in blood
14. c. in hne linen, clean and white Job 22. 6. ciolhing, 24. 27. Mark 12. 38. Acts 10. 30. James 2. 3. Ps. 45. 13. her c. is of wrought gold Prov. 31. 25. strength and honor are her c.
13. 34. a new c. give I unto you 15. 12. this is my c. that ye love cot another Rom. 7. 8. sin taking occasion by the c.
4. 5. before the c. of the great day Mat. 24. 3. what shall he the sign of tiiy c.
9. when the c. came, sin revived 12. the c. is holy, just, and good
27. so shall c. Son of man be, ;i7. 39. 48 my lorii .iclnyeti: liis c. Lu. 12. 45. John 1. 27. c. after n'le, is preforred before Is. 59. 17. garment of vengeance fore. Hat. 7. 15. come in sheep's c.
1 Tim. 1. 5. end of the c. is charity Keb. 7. 16. law of a carnal c. 2 Pet. 2. 21. turn from the holy c. delivered
U8. that wear soft c. are in kings' houses CL')PRT, Joel 2. Ifi. Mat. 6. 6. CL'JUD, Gen. 9. 13. Is. 18. 4.
1 Cor. I. 7. waiting for c. of our ijurii Jebus 15. 2:t. that are Chrint's at his c.
1 John 2. 7. an old c. which ye had, 8.
I Thess. 2. 19. presence ot Je.--us Christ at his c. 3. 13. and 5. 23.
3. 23. this is his c. that we believe Exod. 34. 28. wrote ten commandmenLs, Deul.1. 44 22. blotted out as a c. and a thick c.
1 Pet. 2. 4. to whom c. as to a living stone 2 Pet. 1.16. power and c. of our Lord Jesus t Cor. 10. 1. our fathers were under the c.
2. baptized unto .Mnses in the a Hrtb. 12. I. so great a c. of witnesses Rev. 11. 12. ascended to iieaicn in a c. Hos. 6. 4. muritiii etouU, l.>. 3. Judges 5. 4. the r,lowLi dropped water 2 cam. 23. 4. as a morning without c. V» 3(1. 5. faithfulness reacheth to the c. 57. 10. thy truth unto the c. 108. 4. 104. 3. who maketh the c. his chariot Eccl. 11. 4. regardelh the c. shall not reap Mat. 24. 30. comins in the c. of heaven, 26. 64
4. 13. and 10. 4. Ps. 111. 7. all his c. are sure 112. 1. delight greatly in his c 119. 6. I have respect unto all thy c.
3. 12. hasting unto c. of day of God
1 Thess. 4. 15. cummg of tlic Lord, 2 Thess.
2. I . James 5. 7, 8. COMELY, I Sam. 16. 18. Job 41. 12.
10. let me not wander from thy c. 19. hide not thy c. from me 21. which do not err from thy c 32. 1 will run the way jf thy c •
Ps. 33. ;. praise is c. for the upright, 147. 1. Prov. 30. 29. yea, four, are c. in going Song 1. 5. I am black, but c.
35. iiiaKe me to go in the path ol tri) • 47. 1 will delight myself in thy c. 48. thy c. which 1 have loved 66. 1 have believed thy c. 73. give understanding to learn thy e 86. all thy c. are faithful 98. thy c. hath made me wiser Ihan 127. I lov thy c— 131. longed fore
10. thy cheeks are c. with rows
2. 14. thy cour.tenance is c.
6. 4. thou art c. as Jerusalem
1 Cor. 7. 35. for that which is c.
.Mark 13. 2i;. and 14. 62.
11. 13. is it c. that a woman pray uncovered
1 Thess. 4. 17. caught up in c. to meet Ix>rd 2 Pel. 2. 17. c. carried with a tempest Jude 12. c. without water, carried about Is. .W. 2 no form nor r.mnr.lincss Ezek. 16. 14. perfect through my c. CO.MFORT in mv aflliction, Ps. 119. .50. Mat. 9. 22. be of good c. Mark 10. 49. Luke
Rev. I. 7. he coiiii>'h with c. CLOVE.V tcngues. Acts 2. 3. COAL, 2.Sam. 14. 7 Is. 47. 14. and 6. 6. Lam. 4. 8. Ps. 18. b. 12. and 120. 4. and 140. 10. Prov. 6. 28. can one go on hot conle and not 25. 22. heap c. of fire on head Rom. 12. 20. 26. 21. as c. aie to burning c. Pone 8 fi. c. thereof are c. of fire COAT, Ucn. 3. 21. and 37. 3. Exod. 28 4 Song 5. 3. put off my c. how put it on Mat. 5. 40. if anv man take away thv c COLD, Gen. 8. 22. Job 2-1. 7. and 37. 9 Mat. 21. 12. the love of many wax c. Rev. 3. 15. neither c. nor hot, 16. COI,LECTION, ICor. 16. I. CO.ME not into mv secret, <!en. 49. 6. Rxod. 20. 24. I will c. and bless thee
1 13. thy c. are my delights 151. all thy c. are truth 166. I have done thy c 172 all thy c. are righteonsnesf
8. 48. 2 Cor. 13. II. Acts 9. 31. walking in c. of the Holy Ghost Rom. 15. 4. patience and c. of the scriptures
176. ! do nut fo'oet thy c. Mat. 15. 9. for docirii the c. of mer 22. 40. on these two c. hang all the law Mark 10 19. knoive-st the c. Luke 18. 20. Luke 1. 6. walking in all the c. of the Lori? Col. 2. 22. after the c. of men
1 Cor. 14. 3. to exhortation and c. 2 Cor. I. 3. Father of mercies and God of c.
7. 4. I am filled with c.
(^ol. 4. 11. have been a c. to me Job 7. 13. my bed shall c. me Ps. 23. 4. tliy rod and statfthey c. ine
1 John 3. 24. keepeth ''is c. dwelleth in 2 John 6. love that walk after his c. Num. 15. 40. do all,—these,— t: y,—his c. Deul
119. 82. when wilt thou c Mie Song 2. 5. c. me with apples foi I am sick
6. 25. and 15. 5. and 28. 1, 15. and 19. 9 and 27. U). and 30. 8. I Chron. 28. 7 Neh la. 40. 1. c. ye c. ve niy people 51 3. Lord shall c. Zion, Zech. I 17.
10. 29. Ps 103. 18, 20. and 111. 10. Rev 29. 14. Ct)MMENlJ, »;en. 12. 15. Rom. 16.1. 2Cii.
61. 2. to c. all that mourn Jer. 31. 13. I will c and make them Lain. I. 2. ni>ne to c. her, 21. 2 Cor. I. 4. be able to c. them—by c Eph. 6. 22. might «. your hearts
I .Sam 17. 45. I c. to thee iiv name of Ix)rd
3. I. and 5 12. .and 10. 12. Luke 23. 46. into thy hands I c. tr; rpirit Acts 20. 32. I c. yoO to (lod and k .he won*
I Chron. 29. 1>. all things c. of thee, 12. Job 22. 21. good sh.all c. unto thee
1 Thess. 4. 18. c. one another with tl . «.17 13. he causeth it c. for correction 38 1. Iiilherto shall lliou c Ps 40 /. lo, I c. Hell 10. 9. 22 Jl. they shall c. and shall declare
14. 13. commended them lo the Lord Luke 16. 8. lord c. the unjust steward Rom. 5. 8. God commrndeth Ills love lownrO
5. I I.e. yourselves together, a'ld edify
14. c. the feeble minded, support 2 Thess. 2. 17. c. vour hearts and stablish
1 Cor. 8. 8. meat c. us not to (;<>(! 2 Ccr. 10. 18 not he that c. himself Is appro*
Is. 40. 2. cornfiirtahlii, Hos. 9. 14 2 Sam. 19.
65. 3. to thee shall all llesh c Eccl 9 ii. all thines c. alike to all toBf i l€. awake north wind, c. tnnu south
7. 2 Chron. 30. 22. and 32. 6. Can. 24. 67. com/orletl, 37. 35. ed, but whom the Loid a
CO CO
CUSF DENCE, lob 4 C &31.»i Ps. 65 5. c. of all die ends of the eartk iVvr i - tomnunding ourselveft pveiy
Ps. Ti. 6. pride compassetit thetu
139. 3. tluui c. my path and Hos. 11. 12. Ephraim c. me about with iirs COMPASSION, 1 Kings 8. 50. 2 Chron. 30. iii;in '*
I 118. 8. than to put c. in man Prov. 3. 2ti. L.ird shall lie thy c. y it. 7. 5. put not c. in a guide, ProT 99 tS Ezek. 2b. 26. At 2-9. 16. Phil. 3. 3. have no r. in the Herb Heb. 3. 6. if ne liold fast Che c 11. 10. 35. cast not away your*c.
6. 4. c. o\irse Ive3 ;is ministers of God 3. 1. episf Wes Ky{ commendatwm to you Bzra 8. :)(> C( iniin.tsiuit, Acts iii, 12. tOMMIT iiiliil'ery. tiiou shall iiot,Eio(i.20.
9. 1 John 3. 17. Mat. 9. 36. mvced wit/i coiRj>a»3ion 14. 14. &.
I-l. Deiil. 0. 16. lilM. 5. 37. & 19. 16. Roui. 1^. P. Lev 17. I.ulce 18.21). Gen. 3y. -^i. c or to give in chara-e Job 5-. 8. tt» llo'J woiiUl 1 c. (ny cause Ts. 31. .5. iiiiii thv linnds I c. my spirit 37. .">. c. tliy way unto the Lord
18. 27. Ps. 78. 38. full of compnssion, 86. !5. Sl 111.
4. & 112. ••. & 145. 8. Deut. 13. 17. Imoe cvmyassum, 33. 3. 2; Kings
I J»h"> 2. 28. appear we may hare C Ps. 27. 9. coujidcnt, Pro'v. 14. lb. CONFIRM the feeble knees, l.i 9 Dan. 9. 27. shall c. the covenant Koni. 15. 8. to e. the promises
13. 23. 2 Chion. 3(i. 15. Jer. 12. 1.5. Lam. .3. 32. Mic. 7. 19. Rom. 9. 15. Heh. 5 2. & 10. 34. Jude 22. Liun. 3. 22. his compassions fail not COMPEL them to come in, Luke 14 23. Esther 1. 8. drinking, none did c. 2 Chron. 21. 11. compelled Judah thereto Acts 26. 11. I c. them to blaspheme 2 Cor. 12. 11. I am a fool, ye c. me Gal. 2. 3. not c. to be circumci.xed. Frov li). 3. c. thy worlis mito the Lord Luke 12. 4S. c. thisi!!s worthy ol' stripes 16 11. who will c. to your trust John 2. 21. did no! c. himself to them
1 Cor 1. 8. shall c. you to the end 2 Cor. 2. 8. e. your hive toward him
Rom. 1. 33. c. such thiii!;s worthy of death
Is. 44. 26. conjirmcth word of his gerv»aS Acts 14. '22. ci'vjirnttiig souU of itistipla* CONFLll T, I'hil. 1.30. Col. 2. I. CONFORMED to the image, Rom 8 2»
1 T'm. 1. 18. this charge I c. unto thee
I Pet. -I. 19. c. the keepiiiL' i>f their souls
1 Jtdm 3. 9. b*irn of Got} doth not c. sin
14. why amtpc Uedt Gentiles to live as Jews COMPLAIN, Num. 11. 11. Job 7. 11. Lam. 3. 39. w hy doth a living man c. Num. 11. 1. contplainers, Jude 16. Ps. 144. 14. complaining in the streets Job 21. 4. emnplainl, 2S. 2. Ps. 142. 2. CO.MPLETE in him, Col. 2. 10. 4. 12. stand c. in all the will of God COMPREHEND, Job 37. ,5. Eph. 3. 18. Is. 40. 11. John 1. 4. Rom. 13. 9. CONCEAL his blood, Gen. 37. 2C. Job 27. 11. with Almighty I will not c 41. 12. I will not c. jxirts nor propiwtion Prov. 25. 2. glory of God to c. a thing Ps. 40. 10. 1 have not coneraled thy loving Prov. 12. 23. prudent man cunceahlJi knowl CONCEIT, own, Prov. 18. 11. & 26.5, 12, Hi &. 28. 11. Rom. 11. 25. & 12. 16. CONCEIVE, Judges 13. 3. Luke 1. 31. Job 15. 35. they c. mischief. Is. 59. 4. Ps. 51. fi. in sin did my mother c. tne Is. 7. 14a virgin shall c. a son
12. 2. be not c. to this world CONFOtiND laiig Hage, Gen. 11 7 Jer. 1. 17. lest 1 c. thee before them.ier. 2. 13. committed Ivvo evils i.uke 12. 4S. t:\ev. have c. much
1 Tim. 1. 11 gi>spel c. to niv trust, 1 Cor. 9. n. 2 Cor. 5. ly. 'I'U. 1. 3. Gal. 2. 7.
1 t;o(. I. 27. foolish things to c. wise Ps. 97. 7. confounded that serve iiuages Jer. 17. 18. let not me he c. Ezek. 16. 52. c. and bear sliame, 5-1. 63. c. and never open month maiw ii. 20 keep that which is c. to thee i Tim. 1 12. which I have c. to hiru M Eood thins t" keep by the Holy Ghost
) Ptt. 2. 23. c. himself to hiui that judgeth ;ude 15. wliich they have uupodJy c.
1 Pet. 2. 6. believeth, shall not bd c Ezra 9. 7. confusion of face, Dan. 9. 7, 8. Ps. 41. 15. niy c. is continually before Die 71. 1. let nie never be put lo e. l'). 14. poor cummdtet.'t hiniserf to thee Jolin «. :H. who c. Sill is me servant of sin
I John 3. 8. who c. sin is of the devil COM.MON, Nuni. IB. 29. 1 Sam. 21. 4, 5. Eccl. li. 1. Ezek, 23. 42. Acts 2. 44. hiul all things c. 4. 32.
1 Cor. 14. 33. God is not the author of e. C()NGKE(;.\T10N, Lev. 4. 21. Job 15. 34. c. of hypocrites desolate Ps. 1. 5. sinuers in c. of the righleon» 26. 5. hated c. of evil doers 74. 19. forget not c. of iliy poor 75. 2. receiv* c. I will judge uprightfT 82. 1. God stands in c. of the might)
10. l;>.what God hath cleansed call not c.
I Cor. 1(1. 13. temptation c. to man Til 1. 4. son after the c. faith jiule 3. write of the c. salvation Eph. 2. 12. co'timonwcalth of Israel Mat. 2S. 15. cuinmvntpy 1 Cor. 5. 1. ';OMMl"NE with your own heajrt, Ps. 4. 4. & 77. li. Eccl. 1. iO. "OM.MUMC'ATE to him that teacheth in
89. 5. faithfulness in c. of the saints Prov. 21. 16. remain in c. of dead Ilos. 7. 12. chastise as c hath heard Joel 2. 16. sanctify the c. CONIES, Ps 104. 18. Prov. 30. 96. CON(iirEK, Rev. 6. 2. Horn. 8. 37. more than ciiniiatrora CONSCIENCE, John 8. 9. Acts 23.
33. 11. ye shall c. chaff.59. 13. c. words of falsehood Num. 11. 12. have I co);cpir«/ all this people Ps. 7. 14. hath c. mischief— falsehood Song 3. 4. chamber of her that c. me Jer. 49. .30. c. a purpose against you Acts 5. 4. why, hast thou c. in thy heart James I. 1.5. lust hath c. it liringeth forth CONCISION, Phil. 3. 2. CONCLUDED them all in unbelief, Rom. all good things, Gal. G. fi. Phil. 4. 14. c. with my al Hiction
1 Tim. <). IS. distriUiUe, willing to t. H«b. 13 It;, to c. forget not .\Hs 24. 16 a c. void of otl'enc* Rom. 2. 15. c. bearing witness, 9. 1
G.ii. 2. 2. communicated to them the gospel
13. 5. not for wrath— lot c. saks 2 Cor. I. 12. testimony of our c.
Phi!. 4. 15. no church c. with me in 2 Kings i>. II . coiinuiniicfitiiin
1 Titn. 3. 9. mystery of faith ill pure c.
Milt. .'>. 37. let your c. be jea, nay r.ph. 4. 29 let no corrupt c. proceed
4. 2. ha\ ing their c. seared »ri:S bai iron Tit. 1. 15. mind <tnd r. is defiled lleb 9. 14. piiriiec. from dead works
11. 32. Gal. 3. 22. scripture c. all under sin Eccl. 12. 11. conclusion of matter CON(;iJPlSCENCE, sinful lust, Rom. 7. 8. Col. 3. 5. I ThesS. 4. 5. CONDEMN wicked, Deut. 25. 1. Job 9. 20. my own mouth shall c. ni»
3. 8. let no lillhy c. proceed Luke 21. 17. wlut manner of c. are these 1 Oo; 15. 33. evil c. corrujrt g(K»d manners 10 Itj c/i//i/ni(/nV>y of tije hlood of Christ —c. of tile boilv of Chri-it 2 Ccr. n. 14. whato. hath light with darkness
10. 2. worshippers no more c. of nn 92. hearts sprinkled from evil c. Acts 23. 1. ircod conscienct, I Tim. 1. 19. HoB in. 2. I will say to God, do not c. me Ps. 37. 33. nor c. him when he is judged
13. 14. c. of the Holy (ihost he with all RO.MPACT, P.s. I >>. 3, Eph. 4. Itl. COMl'AXV, Gen. 32. S, 21. P* .55 14. to the house of God in c. Prov. 29. 3. kee|ietii c. with harlots Song 4. 13. as the c. of two armies Acts 4. 23. went to their own c. «om. 15. 24. tirsl tilled with \ iMir c.
13. 18. 1 Pet. 3. 21. CONSENT, with one, Ps. 83. 5. Zeph. 3. •
Luke 14. 18. 1 Cor. 7. .5. Prov. 1. 10. entice thee, c. thon not Uom. 7. 16. I c. to the Ian that it is good
94. 21. they c. innocent bhiod
Is. .50. 9. Lord will help me, who c. m«
54. 17. tongue—thou, shall c. Luke 6. 37. c. not and ye shall not be c. John 3. 17. God sent not his Son into the world to c. the world
1 Tim. 6. 3. if anv c. not to whtilrsuilie Ps. .511. 18. conscnt'cd.'it lo thief.'Vets 8. t. consenting, 22. 90. CONSIDER, Lev. 13. 13. Judge!) 18. 14. Deut. 4. 39. c. it in thine heart 39. 29. O that—c. their tatter end Ps. 8. 3. when I c. the heavens
S. II. neither do I r. thee, go lliy way
1 Cor. 5. 11. not to keej> c. with S Thess. 3. 14. have no c. with him
1 John 3. 20. heart c. us, 91. Mai. 12. 37. by wonls rnndrntnrd John 3. 18. wiio believe is not c.
12. 22. an inntiuiernhle c. of ansela."•s. 1 19. ('.3. I am a r.nniixini'in of all tlifit Prov. 13. 20. c. of fools shall lie destroyed Mai. 2. 14. thy c. and the wife of covenant Phil. 2. 2.5. Epaphroditus my c. in labour Rev. 1. 9. }'(uir c. in tribulation Ps 45. 14. cnnifmiiiinis tlial fiiflow her 122. 8. for my c. s;ikes—jieace lie with .50. 22. c. this, ye that forget God lloiii. 8. 3. for sin r. sin in the Hesh
64. 9. wisely c. of his doings Eccl. 5. 1. c. not that they do evil
1 c<ir. II. 32. not he c. with the world Tit. 2. 8. speech that cannot lie c.
7. 13. e. the work of (iod
3. 11. being c. in himself Prov. 17. 15. rondrmncth the jiisl Rom. 8. 34. who is he thai c.
14. in day of adversity e
Is. 1.3. my people doth not c.
5. 12. neither c. o|ieralion of hands Hag. I. 5, 7. Lord c. yonr ways, 2. 1.5, 18. 2 Tim. 9. 7. c. what I say and Lord givs Heb. 3. 1. c. apostle and high priest
Pori!» I. 7. aside by. Hocks of thy c.
14. 22. c. not himself in that Luke 23. 40. same cnndcmnntion John 3. 19. this is the c. that light .5.21. sbaii.>;ot rouie into c. Rom. 8. 1. no c. to them in Christ Jesus
8. 13. c. hearken to thy voice
1. 23. prim es c. of Iheives Hell. 10. 33. became c. of them
1 OMP \I!E, Is. 40. IS. & 4(i. .5. Ps. H9. li. who in heaven can be c. to T.ord
7. 4. c. how great this man wan
10. 21. c. one another to pro Noke
I Tim. 3. 6. fall into c. of the devil James 3. 1. receive the greater c.
12. 3. c. Iiiiii thai eiiitured such Job I. 8. hasi thou conxiilcrrd my seiv 9 S. Ps. 31. 7. hast c. niy trnuble
Pi-ov. :> 15. not to be c. of wisdoiu, 8 II. fonu 1. !>. I have c. my b>ve to company Koin. 8 IH. not worthy to be c.
5. 19. swear not, lest ye mil into c. Jude 4. of old ordained to this c. CONDESCEND, Rom. 12. 16. .ow CONEI'-SS, Lev. 5. 5. & 16. 21. Ijcv. 26. 40. if thev c. their ini(|uiti*8
77. 5. have c. days of old Mark 6. ,52. c. not miracle of loaves Rom. 4. 19. c. not his own body denu Mat. 7. 3. considnr.-t not the beam
1 (\ir 13. c. spiritual things with 2 dr. 10. 12. c. ourselves— c. Iheiii
Juflffes 8. 9, eompftriaon Hag. 2. 3. Mark 4. 30.
1 Kings 8. 33. c thy name, 35. Ps. 32. 5. I will c. my transgressions Mat. 10 .'12 shall c me before men Luke 12 8. hiiu will I c. before my Father Rom. 10 9. c. Willi tny mouth T<ord Jesuii, I'l i.MPASfi, Ex(«t. 27. 5. 38. 4. 9 Sam. 5. •n. 2 Kings 3. 9. Prov. 8. 27. Ps. 5. 12. Willi favour c. him about Ps. 41. 1. blessed ctmsidcrrth the i»i r Proi . 31. 16. she c. a field and hiiyeth it
Ts. 4i 19. none r. in his heart fleh. 13. 7. considrrin'T end of cnnversat IrQ CONSIST, C(d. I. 17. Luke 12. 15. (^(INSOLATION, Acts 4. 3li. 15. 31 Luke 9. 25. walled for c. of Israel
9(1 (!. so I will c. thj aliar
I I. II. & 15. 9. I'hil. 2 'I. James 5, 16. r. yonr faults i.ne to another:52 10. mercy shall f him about
Is 50. II. c. yourselves with sparks
I .lidin 1. 9. if we c. our sins, he is faithful
Jer. 31. *J2. ii worniiii shall r, a man Ilah. I. 4. wicked doth c. about the Mat. 23. 15. ye c. sea and land to moke Ps. 18. 4. srirrriw rnmpnfi.'tfd inn, 11(1. 3. 40. i2. inn' imer.ible evils have r. n>«
6. 24. wo rich, have received youi • Rom. 15. 5. Gixl of c. grant yo« he 2 Cor. I 5. so our c. aboiindeth by CkrlK Phil. 2. 1. If any c. in Christ 2 Tlioss. 2. 16. given us overlaiitliiy •
4. 15. c. Jesus is Son of God, 2. 3.2 J n. 7. TIeb. 11 13. cnnfr.i.tfd, Ezra 10. I. Prov. 28. 13. ronfrss Flti and forsaketh Josh. 7. 19. niH/r.s.vi'i/n, 2 Chron. 30. 22. E»m
10. II. Dan. 9. 4. R<im. 10. 10. c. is made to snivallon
1 18. 10, II, 12. all nali(ms c. nie al Kiiit J(»nah 2. 3. floods r nierihout, . Hall 12. i. w< txr s ttv with a cloud lleb. 6. 18. might have Bironj c
1 Tliu. 6. 13. witnessed n goud c.
P8.71. 3. I may c. resort
OtJWSrTKAIN, Ha',. 6 12 A<:U 16. IS kUor, 5. 14. for tlie love jf Ciirislc. us beenuse we cIiub judge i«r. 10. 24. c. me hut with judgment
14. I will hope c. and praise wave 73. 33. yet I am c. with thee 119. 44. keep thy law c. forever 117. respect t<. thy statutes c. Prov. 6. 21. bind theui c. upon thy heart Is. 58. U. Lord shall guide thee c. Hos. 12. B. wait on thy God c. Acts 6. 4. give ourselves c. to prayer Heb. 13. 1.5. sacrifice of praise to God c. Deut. 28. 50. continuance, I's. 139. 16. Is. 64. 5. Rom. 2. 7. CONTRADICT—ING—ION, Acts 13. 45. Heb. 7. 7. and 12. 3. CONTRARY, Esther 9. 1. Mat. 14. 24. Lev. 26. 21. walk c. to, 23. 27, 28, 40, 41. Acts 18. 13. c. to the law, 23. 3.
30. 11. c. in iiiiasiire, 46. 38. Job 5. 17. happy is the man whom God t Prov. 3. 12. whom the Lord loveth he i Job 37. 13. whether for correction Prov. 3. II. but lie not weary of his c. 22. 15. rod otc. shall drive foolishnda 23. 13. withold not c. fioni the child Jer. 2. 30. they received not c. 5. 3 and 7 38. Zeph. 3. 3. Hab. 1. 12, established them for c. 2 Tim. 3. 16. scripture profitable for c. CORRUPT, Job 17. 1. Ps. 3H. 5. Gen. 6. U, 12. earth c. before God Ps. 14. 1. they are c. 53. 1. and 73. 8. Mai. 1. 14. sacrificeth to the Lord a c thing Mat. 7. 17, 18. a c. tree brings— frui 12. 33. make tree c. and fruit c. Eph. 4. 22. old man which is c.
1 Pet, S. 2. not bv cunslraint CONriLTME, Oeiit. 5. 35, & 7. Ifi. Exod. 33. 3. lesl 1 c. thee in the way P*. 37 211. thev shall c. into sinoke 39 U. his beauty to c. 49. 14. 7S 33. il.iys did he c. in vanity Ezek. 4. 17. c. away for iniquity £ Thess. 2. ». Lord shall c. with spirit iunes 4. 3. c. it upon your lusts Exod. 3. 2. bnsh was not consumed P«. 90. 7. we III* c. by thy anger
119. 139. my zeal hath c. nie Prov. 5. 11. thy tlesh and body are c.
Is. 64. 7. c. us because of our iui(|uities Lam. 3. of Lord's mercy we are nut consumed \ial. 5. 15. be not c. one of anotlier
26. 9. many things'c to name of Jesus Rom. II. 54. grafted c. to nature 16. 17. c. to the doctrine recei'';d Gal. 5. 17. are c. one to the oilier
39. let no c. communication proceed
1 Tim. 6. 5. <if c. minds, 2 Tim. 3. 8. Mat. 6. 19. rust doth c. 20 beuC. 4 24. Jord is a consuming hre, Heb. 12.
1 Thess. 2. 15. are c. to all men i29 Lev. 2fi. 16. consumption, Deut. 28. 22. Is. 10. m, 23. and 28. 22. CONTAIN, Ezek. 23. 32. and 15. 11.
1 Tim. 1. 10. is c. to sound doctrine CONTRIBUTION, Koni. 1.5. 26. CONTRITE heart, or spirit, Ps 34. 18. and 51. Z7. Is. 67. 15, Hi. and Ii6. 3. CONTUOVKRSY, Deut: 17. 8. and 21. 5. and 25. 1. 2 Chron. 19. S. Ezek. 44. 24. Jer. 35. 31. Lord hath a c. Is. 34. 8. Hos. 4. 1. ami 13. 3. .Mic. 6. 2.
1 Cor. 15. 33. evil communications c. good 2 Cor. 2. 17. as many who c. the woril Jude 10. those they c. themselves Gen. (i. 12. all tlesh had c. his way Deut. 9. 13. thy [leople c. themselves, 32. 5. Hos. '9. 9. have deeply c. themselves 2 Cor. 7. 2. we have c. no man
1 Kinf;s 8. 27. heaven of heavens cannot c. thee, 2 Cliron. 2. 6. and (i. 18. John 21. 2.'). world not c. the books
I Cor. 7. 3. if thev cannot c. let marry rONTU.MN, God—wicked, I's. 10. 13 Ezek. 21. 13. if sword c. the rod, 10.
1 Cor. 9. 25. con uvtiblc, and 15. 53. 1 Pel 1 18, 23. Job 17. 14. corru/ilion, Ps. 16. 10 and 49 9.
1 Tim. 3. il! without c. great is mysterv CONVENIENT, Jer. 40. 4, 5. Acts 24. '25. Prov. 30.8. feed with food c. Ibr me Rom. I. 38. to do things— luit c. £ph. 5. 4. talking and jesting not c. Philem. 8. to enjoin thee which is c. CONVERSATION, Gal. 1. 13. Eph.2.3. and 4. 22. Heb. 13. 7. 1 Tim. 7. 12. Ps. 37.' 14. such as be of upright c. l*s. 15. 4. a vile person is contnnncd Job 12. 21. he pours contempt on princes, Ps. 107. 40. 123. 3. filled with c. 4. Dan. 12. 2. some to everlasting c. Mai. I. 7. table of Lord is contemplible
Is. 38. 17. Dan. 10. 8. John 2. 6. Acts 2. 517. 31. and 13. 34,37. Rom. 1.21. 1 Cor. 15. ffij 50. Gal. 6. 8. 2 Pet. 1. 4. and 3. 12, 19. COST, 3 Sam. 19. 42. and 34. 24. 1 Chion. 21
24. Luke 14. 28. COVENANT. Gen. 17. 2. and 26. 28. Gen. 9. 13. token of the c. 13. 17. 17. 4. my c is with thee, 7. 19. 11. a token of the c. betwi.tt
2. 9. made you c. before all people S Cor. 10. 10. his speech is c. CONTEND, Deut. 2. 9. Job 9. 3. U. 49 25. I will c. with them that c. 50. 8. who will c. with me 57 16. for I will not c. for ever Jer. 1?. 5. how canst c with horses AmoH 7. 4. Lord calleth to c. by fire Jude 3. e earnestly for faith Job 10. 2. cause why thou conlevdest
50.23. orders his c. aright, I will shew 2 Cor. I. 12. in sincerity had our c. Phil. 1. 27. let c. he as becometii gospel
13. niy c. shall be in the llcsh
14. he hath broken my c. Exod. 3. 34 Go<l remembered his c. with Abraham 31. It), sabbath for a perpetual c. 34. 28. wrote words of c. Lev. 36. 15. ye brake my c. Judges 3. 1. never break c. « ith you
3. 20. our c. is in heaven, from whence Heb. 1.1. 5. let c. be without covetousness James 3. 13. shew out of good c. works
1 Pet. 1. 15. holy in all manner of c 2. 12. having c. honest among Gentiles
40. 2 that c.—eth with Almighly instruct flab. 1. 3. contention. Acts 15. 39. Phil. 1. 16.
3. 1. won by chaste c. of wives, 3. 16. accuse your good c. in Christ 2 Pet. 2. 7. vexed with filthy c. of wicked
1 Cliron. 16. 15. always mindful of his • Psal. 111. 5. and 105. 8. Neb. 9. 38. we may make a sure c. Job 31. I. I made a c. with mine eyes Ps. !"'5. 14. Lord will shew them his c. 44. 17. not dealt falsely in thy c.
1 Thess. 2. 2. frov. 13. 10. by pride cometh c.
3. 11. in all holy c. a nd godliness CONVERSION of Gentiler, Acts 15. 3. CONVERT, and be healed. Is. 6. 10. James 5. 19. err, and one c. him, 20. Ps. 51. 13. sinners converted to thee
17. 14. leave off c. before it be 18 6. fool's lips enter into c. 22. 10. cast out scorner, and c. shall let 15. 10. borne nie a man of c. Prov. 18. 18, 19. contentions, 19. 13. and 23. 29. and 27. 15. 1 Cor. 1. 11. Tit. 3. 9. Prov 21. 19. contentious, 26. 21. and 27. 15. Rom. 2 8 ! Cor. 11. 16. CONTE.VT, Gen. 37. 27. Luke 3. 14 Phil. 4. 1 1, state therewith to be c.
.50 5. made a c. with iiie by sacrifice
Is. 60. 5. abundance of the se c. to thee Mat. 1,3. 15. should be c. and I heal them.55. 20. broken his c. Is. 33. 8. 74. 30. have respect to the.c.
18. 3. except ye be c. nri-} become as children Luke 22. :52. when thou art c strengthen Acts. 3. 39. repent and bs c. sine L-.'otteu Ps. 10. 7. converting the sou! CONVINCE, Tit. 1. 9. Jude 15. Job 32. 13. convinced, Ac's 18. 28. 1 Cor. 14. 24. James 2. 9. John 8. 46. who convivcetk nie of sin COKD, Josh. 2. 15. Mic. 2. 5.
78. 37. not stedfast in his c. 10.
89. 3. I have made a c. with my chosen 28. my c. shall stand fast, 34. 132. 12. chidren will keep niy c. r.-iv. 2. 17. forgelteth the c. of her God
) Tim. fi. 8. raiment let us bs c. Heb. 13. 5. I)e c. with such things 3 John 10. with malicious words not c.
Is. 28. ;S. your c. with death
42. 6. given tl^^e for c. of people
.54. 10. norc. of mjpeace be removed
1 Tim. H. 6. godliness wi'.S contentment CONTINUK, Exod. Ci. 21. Lev. 12. 4.
5(). 4. take hold of my c. 6. Jer. 14. 21. break not c. with us 31. 51. make a new c. with Israel
Job 30. 11. he hath loosed my c. Eccl. 4. 12 a threefold c. is not broken 12. I'., ere silver c. be l io.sed
1 Sam, 12. 14. c f.iilnwing the Lord
1 Kings 2. 4. Lord may c. his word Ps. 36. 10. c. thy loving kindness
50. 5. to Ixird in a i)erpetiial c. Ezek. 20. 37. bring into bonil ol* c. Dan. 9. 27. confirm c. with many Hos. 6. 7. have transgressed the c.
102. 38. children of servants shall c 119. 91. c according to thy word John 8. 31. if ye c. in my word
Is. .54. 2. lengthen thy c. an J strengthen Job 36. 8. holden in cords o' affliction Ps. 2. 3. cast away their c. from us
I'l. 9. c. ye in my love, 10. Acts 13. 43. to c. in grace of God
10. 4. sweating falsely in making c Mai. 2. 14. the wife of thy c.
129. 4. cut asunder c. cf wicked Prov. 5. 22. holden with c of his tins
Is. 5. 18. draw iniquity with c. of "anity Hos. II. 4. drew them w'th c. of a man CORN, Gen. 41. ,57. and 42. 2, 19. Josh. 5. n. eat of the ol 1 c. of the land, 12 Job 5. 26. as a shock of c. Cometh in Ps. 65. 13. valleys cove ed with c. 73. Hi. handful of c. in the earth 78. 24. given them c. of heaven to eat Prov. 11. 31). withhold ith c. people cuise
3. 1. messenger of the c. Acts 3. 25. the children of the c. Rom. 1. 31. c. breakers
14. 22. to c. in the faith Houi 6. 1. shall we c. in sin that grace
II. 22. if thou c. in his g<jodiiess Col ]. 23. if ye c. in faith and not Hell. 8. 6. he is >lie mediator of a belt re 7 9 Gen. 9. 15. eoerlastiog coociiunt, 17. 7, 13 19. Lev. 24. 8. 2 Sam. 23. 5. I Clir. It.. 17 Pa.
4. 2. c. in praver and watch 1 Tim. 2. 15. if they c. in faith
4. 16. doctrine c. in them 9 Tim. 3. 14. c in things learned Heb. 13. 1. let brotherly love c. Rev. 13. 5. to c 12 mcmths Gen. 40. 4. continun!, NHi. 5. 16. Luke 6. 12. c. all night In prayer 22. 28. c. with me in my temptations Acts 1. 14. c. with one accord in prayer
1(15. 10. Is. 24. 5. anil .55. 3. anil 61 S. Jer 33.40. Ezek. 16. 60. and 37.26. Ilib. 13.20 Gen. 17. 9, 10. keep, kceprst, kii-peUi, covenant, Exod. 19. .5. Deut. 9. 12. and 29 ft and 3.3. 9. 1 Kings 8. 2:1. mii ll. i;. 9 Chron. 6. 14. Neh. I. .5. and 9. j!2. Ps. 25
Is. (:2. 8. I will no iniire give c. to enemies Ezek. 36. 29. call for c. and increase it Hos. 2. 9. take away niy c. i<i time thereof 10. II. loveth t(' tread out the c. 14. 7. shall re/ive as c. and grow as vine Zech.9. 17. c. mak',- young men cheerful Mat. 12. 1. to pliicl' the ears of c. John 12. 24. e.\repi c. of wheat fall into CORNER, Prov. 7. 8, 12. Lev. 31. 5. Prov. 21. 9. better dwell in c 35. 24.
10. and 103. IH. and 133. 12. Uaii. 9. 4.- Gen 15. 18 Lord made corrr.int, Exnd. 34.27 Deut. .5. 2, 3. 2 Kings 23. 3. Job 31. j
2. 43. c. sledfastly in apostle's doctrine 20. 7. c. his speech till midnight Hffb. 8. 9. 0. n(»r in my ctivenant IJolm 2. 19. U'ould have c. with us J*b 14. 3. shadow and nmtivnrih not GbI. 3. 10. that c. not in all things
Jer. 31. 31. new covenant, Heb. p. ^, ard
12. 24. Gen. 9. 15. rcmnnber covenant, KxoA. 6 5. Lev. 26. 42, 45. Ps. 105. 8. and 100 45 Ezek. 16. 60. Ainos 1. 9. LuKc L 72. Lev. 2. 13. covenant of sail, Nutii. 18. 19.2 Chron. 13. 5. Deut. 17. 2. transgressed the corrnavl. Josh 7.
I Tim. .I. 5. c. in supplication and prayer Heb. 7. 21. this man because he c. ever Jsines 1. 35. looketli into law and c. not Jer. 30. 23. continuing, Rom. 12. 12. Acts 2. v.. lieh. 13. 14. CONTINIJ.VL, Exod. 29. 42. Num. 4. 7. Pr
Is. 30. 20. teachers removed into c. '/ech. 10. 4. out of him came forth the c. Mat. 31. 42. become head of c. Acts 4. 11. I Pet. 2. 7.
11. 15. and 2:!. 16. Judges 2. 2u. 3 K ngs 18.
12. Jer. 34. 18. Hos. 6. 7. and H. 1. Rom. 9. 4. covenants. Gal. 4. 24. Eph. 2. 12 c. o' promise COVER, E.Tod. 10. 5. and 40. 7 F;xod. 21. 33. dig a pit and noi r,. It 33. 22. I will 'bee with my liand 19; I's. IIS. 22 corner-stone, Is. 28. IG. I Pet. 2.
' 6. Kph. 2. 20. Mat. 21. 42. CORRECT thy son and he, Prov. 29. 17. Ps. i*! II. witii rebukes ilost c, nian for
15. 1.5. Is. 14 6. Riifa. 9. 2. Gen. (1 \ only evil continually t* W. I. his nraiK In my montl 26. 1 £(.4>ane<ui i 'uod endureth c.
' 91. 10. chastiseth henliieii not c. thee ' Jer. 2. 19. own wickedness sfiall c. thee cu CR CU deut. 33. 13 Lord shall c. him all o«, Is. 59. 8. make c. y-aths, Lani. 3 9. Phil. 2. 15. in midst of c. generaiiow CROSS, John 19. 17—;)!, Luke 2:1. 26. Mat. 10. ;i8. takes noi up his c. and (ol Uiwi, 16. 24. Luke 9. 93. and 14. 27.
, Vum. 6. 26. lift up his c. on thee
1 Sam. I. 18. her c. was no more sad
Sam. -24. 3. c. his feet, Judges 3 9.4 N«h 4. 5. c. nnl their iniquity Job 16. 18. c. thou not my blood Ps. 91. 4. c. thee with his feath<"»
16. 7. look not on his c. nor height Neh. 2. 2. why is thy c. sad Job 29. 2J. light of thy c. they cast Ps. 4. 6 I t up light of thy c. 80. 3, 7.
Is. 5S 7. naked that thou c. him
1 Cor. 1. 17. lest tiie c. of Christ be made 18. preaching of c. is to them fool ishnew Gal. 5. 11. then is otience of c. ceased
11 9. as tlie waters c. the sea, Hab. 2. ..>. Hos. 10 8. SUV to mountains, c. us, Luke 2;< 30 Rev. ti.'lli
90. b. jettest secret sins in light of c. Song 2. 14. let me see thy c. comely Mat. 6. 16. as hypocrites of a sad c. Acts 2. 28. full of joy with thv c. COUNTRY, far, Mat. 21. 33. and 25. 14. Mark 12. 1. Luke 15. 13 and 19. 12. and 20. 9. Prov. 25. 25. Heh. 11. 9. declare they seek a c.
6. 12. sull'er persecution for c. of Chriit 14. glory save in c. of Lord Jesus Cb Phil. 2. 8. obedient to death of c.
1 ("or. 11.7. man ought not to c. head
1 Pet. 4. 8. charity shall c. a multitude of sins Job 31. 33. if I cvcered my transgressions Pb. 32. 1 . whose sin is c. Rom. 4. 7. 85. 2. Iiast c. all their sin Lam. 3. 44. c. thyself with a cloud .Mat. 10. 26. nothing c. that shall not Ps. 104. 2. ciwerest thyself Willi light
3. 18. they are enemies of c. of OriM Col. 1.20. peace through bbmd of his t.
2. 14. took—nailing it to his c Heb. 12.2. for joy—endured the c. CROWN, Lev. 8. 9. Esther 1. U. Job 31. 3ii. bind it as a c. to me Ps. 89. 39. hast piofaned his c. Pr. 12. 4. virtuous woman is a c. to huahatit,
16. they desire a better c—heaven!) 2 Cor. 11. 26. ctiuiitnjmen, 2 The.ss. 2. 14. COURAGE, Jooh. 2. II. Acts 28 .5. Num. 13. 20. be of good c. Deut. 31. 6. and 7.
73. 6. violence cuvereUi them as garment Prov. 10. 12. love c. all sins 28. 13; that c. his sins—not prosper
2;t. Josh. 1.6,7,9, 18. and 40. 25. and 31.
6. 2 Sam. 10. 12. and 13. 28. 1 Chron. 22.
14. 24. c. of wise is their riches 16. 31. hoary head is c. of glory 17. 6. children's children are c. -.toid Song 3. II. behold king Solomon with c Is. 98. 5. Lord of hosts for c. of glory
13. and 28. 20. Ezra 10. 4. Ps. 27. 14. and 31. 24. Is. 41. 6. COURSE, Acts 13. 25. and 16. 11. ,\cts 20. 24. finish iny c. with joy Eph. 2. 2. according to c. of this world 2 Tliess. 3. 1 may have free c. and be 2 Tim. 4. 7. I have finished mv c. COURT, Exod. 27 9. Is. 34. 13. Amos 7. 13. Bethel is king's c. Ps. 65. 4. may dwell in thy c. is 23 20. cooering, 1 Cor. 11. 15. 4 6. coi'CTt, 16. 4. and 32; 2. Ps. 61. 4. Jer. 25. 28. COVET, Exod. 20. 17. Mic. 2. 2.
1 Cor 19. 31. c. earnestly best gifts
69. 3. thou shall be a c. ofglorv
14. 39 c to prophecy and forbid not Acts 20. 33. coveted, 1 Tim." 6. 10. frov. 21 2i;. coccteth, Hab. 2. 9. ?s. 10. 3. wicked blesseth the coveto-us ljuke 16 14 Pharisees who were c
1 Cor. 9. 95. to obtain corruptible c. Pliil. 4. 1. my joy and c. 1 Tbe.«s. 9. 19. 2 Tim. 4. 8. laid up—a c. of righieousneM James 1. 12. receive a c. of lifo
1 Pel. 5. 4. receive a c. of glory Rev. 2. 10. give tliee a c. of life
I Cor 5. 10. or with the c. II.
84. 10. day in thy courts better 92. 13. flourish in c. of our God 100. 4. enter his c. with praise
3. 11. that no man lake thy v. Ps. 8. 5. crowned with glory and noiioiir, Heb
6. 10 nor c. shall inherit kingdom of Eph. 5. 5. nor c. who is an idolater
Is. 1. 12. who required to tread my c. 62. 9. drink it in c. of my holiness Luke 7. 25. delicate are in king's c. Rev. II. 2. c. without temple leave out
1 Tim. 3. 3 bishop must not be c. 3 Tim. 3. 2 in last days c. boasters 2 I'et. 2. 14 exercised with r practices Bxod. 18.2'. )\^X\ng covetonsi.ess Ps. 119. 3(i. to testimonies and not to c. Prov. 28. II hatetli c. shall prolong days Kzek. .33. ?\. heart goeth after their c Luke 13. 15. beware of c. for man's life Coi. 3. 5. c which is idolatry Heh. 13. 5. conversation without c. COUNSEL, Num. 27. 21. and 31. 16. Job 5. '3. c. of froward carried headlong
2. 7, 9. Ps. 21. 3. Pr 14. 18. prudent are c. with knowledge Ps. 65. II. croirnfst >ear with goodness 103. 4. crowneiK with loving kindnese Zech. 6. II, 14. crovns. Rev. 4. 4, 10. «nd 9.
1 Pet. 3. 8. be pitiful, cuitrteous Acts 27. 3. courteously, 28. 7. CRAFT, nan. 8. 25. Mark 14. 1. Acts 18 3. and 19. 25, 27. Kev. 18. 22. Job 5. 12. disappoiiiteth devices of crafly
7. and 12. 3 and 13. 1 and 19. 12. CRUCIFY, Mat. 20. 19. and 93.34. Luke
2.3. 21. John 19. 6, 15. Acts 2. 23. crucified and slain, 4. 10. Rom. 6. 6. our old man is c. with him
15. 5. utterelh iniquity, choosest tongue of c Ps. 83. 3. taken c counsel against 2 Cor. 12. 16. being c. I caught with guile Job 5. 13. craftiness, I Cor. 3. 19. Luke 20. 23. 9 Cor. 4. 2. Eph. 4. 14. CREATE, (Jen. 1. I, 21, 27. and £. 3. Ps. 51. 10. c. in me a clean heart
1 Cor. 1. 13. was Paul c. 2:1. Christ c. 2. 9. save Jesus Christ and him e. 2 Cor. 13. 4. was c. through weakness Gal. 2. 90. I am c. with Chri.st neverlhelem
12 13. he hath c. and understanding 21 16. c. of wicked far from me, 22. 18. 3d 3. who is this that darkeneth c. by words without knowledge, 42. 3.
3. I. Christ is set forth c. amons you 5.24. Christ's have c. the rle.sh wilt afleclioii
1. 1. walks not in c. of ungodly
16. 7. bless Lord who givelh me c. 43 10, II. c. of Lord stands forever, Pr.
6. 14. world is c. to nie and I to n°orl4 Rev. II. 8. where also our Lord was c. CRUEL, Prov. 5. 9. and II. J7. and 27. 4. Gen. 49. 7. cursed wrath, for it was c Job 30. 21. llioii art become t. lo ine Pr. 12. 10. tender mercies of n icked are < Song 8. 6. jealousy is cruel as grave
Is. 4. 5. c. upon every dwelling place 45. 7. I form light and c. darkness, I make peace and c. evil 57. 19. I c. the fruit of the lips, pence 65. 17. I c. new heavens and new earth
14. we took sweet c. together 73. 24. guide me by thy c. and receive 83. 3. taken crafty c. aaainst people Prov. I. 2.5. s-it at nought all iiiy c. 8. 14. c, is mine and sound wisdom
18. rejoice in what I c. I e. Jerusalem Ps. 104. 30. spirit they are rrrutrd
102. 18. [leople which shall he c. 148. 5. commanded, and they were c
Is. 1,3. 9. day of Lord comelli c. with Jer. 6. 23. c. and have no merry, ,50 49 lleb II. 36. had trial of c. mockings CRUMBS, Mat. 15. 97. Luke 16. 21. CRY, Exod. 5. 8. and 3. 7, 9. Gen. 18. 91. to the c. thai is come up Exod. 9. 93. their c. came up to God
11 14 where no c. is people fall 20. 18. purpose established by c. 21. 30. no wisdom nor c. against Lord 24. 6. by wise c. make war 27. 9. sweetness— by hearty c.
Is. 43: 7. I have c. him for my glory Jer. 31. 22. c. a new thing in earth
Mai. 2. 10. baili not one God c. lis Eph. 2. 10. c in Christ Jesus unto good 3. 9. c. all things hy Jesiis Christ is. II. 2. spirit of c. and might 28. 211. Lord wcmderful in c. m\A 40. 14. with whom tooK he c. 44. 26. performs c. of his messengers Jer. ;i2. 19. (Jod great in c. mighty Zech. 6. 13. c. of peace between them Luke 7. 30. rejected c. of fiod ngninsl Acts 2. 23. by delerininate c. 4. 2K.
S2. 2:1. I will surely hear their e. 2 Sam. 29. 7. my c. did enter into his ean Job 34. 28. he hears c. of atllicled Ps. 9. 12. he forgets not c. of humble. 34. 15. his ears are open to their c 145. 19. he will hear their c. Jer 7. Hi. neither lift up c. nor prayer ft* them, II. II, 14. Mat. 25. 6. nl midnight n r. made
4. 24. after <mmI is c. in riL'liteousness Col. I. lo. ^11 things were c. by him
3. 10. image of him that c. him
I Tim. 4. 3. which <;od c. to be received Rev. 4. 1 1, hast c. .-ill—are and ^\'ere c.
10. 6. c. heavi'ii iinil things therein Amos 4. 1.3. crriiielh tlie wind Mark 10.6. creation, 13. 19. Rom. 1.20. and 8. 92. Rev. 3. I I. Rom. 1.25. creature Crrntnr Eccl. 12. I. reiiiemher Ihy C. in the days
5. 3h. if this c. be of tiien it shall 90. 27. to declare all the c. of (Jod Kph. I. 1 1, after c. of his own will Ezra 4. 5. eoiin Krllorg, 7. 14. Job. 3. 14. and I's. 34. 15. righteous c. nnd Lord hearB
Is. 40. 6. ^'oice said c.—what c.
12 17. Dan. 3.24. P«. 119. 24. thy testimonies are my c. Prov II. 14. in multitude of c. is safety, 24. 26. and 15. 22. 12 SO. to c of peace in joy
Is. 40. 28. C. of ends of earth
42. 9. not c. nor lift up voice 58. I.e. aloud, spare Mot, shew tr.insgra* sion
43. 15. Lord C. of Israel, I'our King
1 Pet. 4. 19. as to a faithful C. Cen. I. 90. crrotiire. Lev. I I '« Mark 16. 15. preach Ibc gospt\ ur every c. Roin. 8. 20. c. was made sulijeil to vnnity
F.Tii'k. 9. 4. that c. for all the ahominattolu Joel I. 19. to thee will I c. Jonah 3. 8. c. mightily lo (Jod
Is I 26 restore thy c. as at beginning 9 6 Wonderful C. the mighty (iod 19 II wise c of Pharaoh—bnilish OOTJN r, Exod. 12. 4. Lev. 2:1. 15. Num. 23. 10. who can c. the dust of 'lal. 19 19. shall not strive WOT
19. c. waitrlh, 21. c. he delivered 2 Cor. 5. 17. man in Christ is n new c. Cnl. 6. 15. availeth hut a new c.
Luke 18. 7. c. day and night to him
19. 40. stones would c. out P I.-.. 8. 15. spirit c. Abba Father Ps. 92. 5. cried nnd were delivered (yol. I. 15. first born of every c.
1 Tim. 4. 4. every c. of (Jod is good Heh. 4. 13. noiyiny c. not manliest
Ji'O 31. 4. doth not he c. all iny steps Ps. !31). 18. if I c. them—more than
34. 6. this poor man c. and lird hra>4 119. 145. I c. with my whole heart 138. 3. I c. thou aiisweredst me Lam. 2. 18. their heart c. to Lord llos. 7. 14. not c. with their heart Prov. 9. 3. thou eriesi after know leiigv Gen. 4. 10. brother's blood cri>t/i Prov. I. 20. wisdom c. without M i( . n. 9. Lord's voice c. to the city Prov. 19. I«. eri(inir, ..ech. 4 7. MW 8 llrb. 5. 7. Rev. 21. 4.
hate thee, I c. them my enemies Acts 20. 24. neither c. I my life dear to Is. 13. 21. creafurrs, James 1. 18. Ezek. 15. 19. liriiii; creatures, 3. 13. Kev. 4.
Phil. 3. 7, 8, 9. I c. all things Iobs—dung fi, 9. and 5. 6, II, 14. CREEP, Lev. 11.31. Ps. 104.20. 2 Tim. 3. 6. \^'ho c. into hoiiseu
13. I c. not myself to have apprehended James I. 9. c. it all joy when ye fall into
5. II. we c. them happy who eniliire Gn. 15. 6. cnuntcd to him for righteousness
Jiiile 4. crept In unawares CKII!, Pro-. M. 4. Is. I. .3. CItlMK, Job 31. II. Ezek. 7. 2.* CRIMSON, as wool, Ii. 1 18. Ji r 4. 30 2 Chron. 9. 7. and 3. 14 CROOKEII t-eneratior, Oeiit. 39. f.. Ph. 125. 5. aside to their c. w«> s Prov. 9. 15. whose ways are c. and they IVo-
Ph. ion 31. Uom. 4. 3.
[r. 40. 17. c.to liiiii less than nothing
Fl.is. 8, 12. of law c. as a strange thing Luke 21. 36. r. worthy to escape Acts 5. 41. that c. worthy to siitfer ( THIT unto his stature, Mat. K. 97. f'i'MIIKK, Luke 10. 40. and 13 7 CUP, Gen. 40. II. and 44. 9. Ps. 1 1. 6. portion of tiK ir c.
TheHX. I. .5. c. worthy of the kingdom. Tim. I. 12. he c. mo faithful, putting ward Eccl. I. 15. that which in c. cannot be made straight, 7. 13.
16, 5. Lord is poriion ot my c. 93. 5. my c. riinnelh over
5. 17. c. worthy of donbh; lionoiir Hch. 3. 3. c. worthy of more glory
In 40. 4. c. hIimII he made straight, 4.'i. 2. and
10. 211. c. blood of covenant nnnolv COnNTENANCE. Cen. 4. 5. and 31. 9
73. 10. waters of a lull c. art. » vof 0*1 116. 13. lake c. of snlvntian
45. 16. Luke J.
DA DA DE
Job 7. 16. I loathe it, my d. are vanity
If. 51 17. e. of trei Ebling, 22. Zech. 12. 2. ier. l(i 7 nor give c. of consolation 25. 15. wine c. of fiirv, 17. 28. Lam. 4. 21. Ezek.2.» .1I,:12. Hab 2 16. c. Lord's right hand, Ps. 75. 8 Mai* IC' 12. c. of co!d water only
Ps. 49. 4. d. savings, 78. 2.
9. 25. my d. are swifter than a po*t Ps. 39. 4. know measure of my d.
1 74. 20. d. piaces of earth full of 88. 12. wonders kn^)wn in d. Dan. 8. 23. imderstandmg d. sentences 2 Pet. 1. 9. light shines in d. place
5. made my d. as an haudhreadlli 102. 3. my d. are consumed like smck< 11. are like a shadow, £3. are 11.01I ened
1 1 Cor. 13. 12. tiiroiigh a glass darkly Exod. 10. 15. darkened, Eocl. 12. 3, 3. Ps. 69. 23. let eyes be d. Kom. 11. 10.
2i>. 22. able to drink of the c.
Is. 39. 8. peace and truth in my d. Jer. 20. 18. my d. are consumed with Ps. 61. 8. daily perform my vows
211 25. make c ean outside of c. 3h 39. let thia c. pas.^ from me •Min 18. 11. c. whi h my Father halh given; Zech. 11. 17. his right eye utterly d.
Rom. 1. 21. foolish heart was d. Eph. 4. 18. having understanding d. Gen. 1. 2, 5, 18. darkness, 15. 12. 2 Sam. 22. 29. Lord will lighten my d. Cjt. 10. 16 c. of l/lessing which we 21 drink c. of Lord and c. of dev-
68. 19. who d. loads us with benefit! Prov. 8. 34. watching d. at my gates
Is. 58. 2. seek me d. and delight in Acts 3. 47. added to church d.—saved ils
11. 25. this c. is New Testament 36. drink this c. 37. 28. Luke 23. 20. ger. 16 19 c of his wrath, 14. 10. CURIOUS, Exod. 35. 32. Acts 19. 19 P». 139. 15. curioiisly wroucht CURSE them. Num. 5. 18, 19, 22, 24, 27 Gen. 27. 12. bring a c. upon me
1 Kings 8. 12. Lord dwell in thick d. Job 34. 19. no d. were workers Ps 104. 20. makest d. and it is night 139. 12. d. and light are alike to thee Is. 5. 20. put d. for light, and light lor d.
1 Heb. 3. 13. exhort cne another d. Job. 9. 33. days-man, or umpire
38. 12. day-sprins, Luke 1. 78. 2 Pet. 1. 19. day-star arise in your hearta DEACON, Phil. 1. I. 1 Tim. 3. 8, 10, 12. 13 DEAD, Gen. 20. 3. & 23. 3. Num. k;. 48. stood between d. and living
45. 7. 1 form light and create d. Mat. 6. 23. whole body full of d.
8. 12. outer d. 22. 13. & 25. 30. John 1. 5. d. comprehended it not 3. 19. men loved d. rather than light 12. 35. lest d. come upon you Acts 26. 18. turn them from d. to light Rom. 13. 12. cast off works of d.
13 on me be ihv c. my son Deut, 11. 2(i blessing and c. 30. 1. 23. 5. turned c. into blessing, Neh. 13
1 Sam. 24. 14. alter a d. dog, after Ps. K8. 10. shall d. praise, 115. 17. Eccl. 9. 5. the d. know not any thing ill. 1. d. tties cause ointment to stiak Mat. 8. 22. let the d. bury their d.
2. . Prov. 3. 33. c. of Lord in house of wicked
26 2. c. causeless sha'l not come Mai 2. 2. send a c. upon you
22. 32. not God of d. but of living Luke «. 52. maid is not d. but sleepcth John 5. 25. d. shall hear voice of Son of God
1 Cor. 4. 5. hidden things of d. 2 Cor. 4. li. light to shine out of d. •
6. 14. communion hath lii'lit with d. Eph. 5. 8. were sometimes d. bin now
3. 9. ye are cursed with a c. b. 65. 15. for, or to be a c. Jer. 24. 9. & 25. 18. & 29. 18. & 42. 18. & 44. 8, 12. & 26 6 &. 49. 10. Gen. 8. 21. I will not again curse ground
11.25. though he were d. yet shall ht live 1!om. 6. 8. d. with Christ, 11. d. to sin Gal. 2. 19. I through law aiu A. to law Eph. 2. 1. who were A. in trespasses Col. 2. 13. being d. in your sins
11. no fellowship with works of d. 6. 12. rulers of d. of this wc.rlil Col. 1. 13. delivered us from power of d
12. 3. c. him that curseth thee Eiod. 22. 28. nor c. ruler of thy people Lev. 19. 14. shall not c. the deaf Num. 22. 6. come, c. me this people, 17. Deut. 23. 4. hired Balaam to c. Josh. 34. 9. Neh. 13. 2. Jndges 5. 23. c. ye Meroz, c. bitterly B Sam. 16. 10. let him c. because Lord, 11. Job 1. II. he will c. thee to face, 2. 5. 2. 9. c jod and die Pa. 109. 28. let them c. but bless thou Prov. II. 26. people shall c. him, 24. 24. Eccl. 10. 20. c. not the king in chamber fer. 1.5. 10. evei-y one doth c. me Mai. 3. 3. I will c. your blessings Mat. 5. 44. bless them that c. you
1 Pet. 2. 9. called you out of d. 2 Pet. 2. 4. reserved in chains of d.
1 John 1. 5. in him is no d. at nil
3. 3. ye are d. and your life hid witL Christ
3. 8. d. is past, true light shineth II. d. hath blinded his eyes Jude 13. blackness of d. for ever Deut. 38. 29. in darkness, 1 Sam. 2. 9. Ps. 107. 10. & 1 12. 4. Is. 9. 2. & 50. 10. Mat. 4. 16. & 10. 27. John 1. 5. 1 Thess. 5. 4. DARLING, Ps. 29. 20. & 3.5. 17. DARTS, fiery, of devil, Eph. 6. 16. DASH, 2 Kings 8. 12. Exod. 15. 6. Is. 13. 16, 18. Hos. 10. 14. & 13. 16. Ps. 137. 9. Jer. 13 14. Ps. 2. 9. d. them in pieces i:ke potter's
1 Thess. 4. 16. d. in Christ shall ris« first 2 Tim. 2. 11. d. with him, we shall live Heb. 11. 4. being d. yet speakelh Rev. 14. 13. blessed are d.— in the Lord Ps. 17. 9. deadly, James 3. 8. Rev. 13. .3. DEATH, Gen. 31. 16. Exod. 10. 17. Num. 23. 10. let me die the d. of righteous Deut. 30. 15. set before you life and d. Ps. 6. 5. in d. no remembrance of thee
33. 19. deliver soul from d. 116. 8. 68. 20. to Lord belong issues from d. 73. 4. have no bands in their d. 89. 48. liveth and shall not see d. 116. 15. precious—is d. of saints 118. 18. not given me over to d. Prov. 2. 18. her house inclines to d.
19. 12. lest thou d. thy foot against a stone DAVID, for Christ, Ps. 89. 3. Jer. 30. 9. Ezek. 34. 23, 24. & 37. 34, 25. Hos. 3. 5. Is 55. 3. DAY, Gen. 1. 5. & 32. 36. Ps. 19. 2. d. unto d. uttereth speech 84. 10. a d. in thy courts is better 118. 24. this is d. which the Lord made Prov. 27. I. what a d. may bring forth Amos 6. 3. put far away evil d. Zech. 4. 10. despised d. of sm?'.! tilings Mat. 6. 34. sufficient to d. Is .-vil tberscf 25. 13. know neither d. tirr hour Jonn 8. 56. rejoiced to see n.v ^. jcom. 12. 14. bless and c. not Gen. 49. 7. curxrd be their anger lib 3. I. Job opened, c. his day, 8. 5. 3. 1 c. his habitation, 24. 18. r». 119. 21. proud are c. 37. 22. Jer 11. .3. c. be m!in that obeys not 17. 5. c. be man that trusteth in man 48. 10. c. doeth work of Lord deceitfully Deut. 30. 19. cursh,^, Rom. 3. 14. Heb. 6. 8. Fb. 10 7. & .59. 12. & 109. 17. CUSTOM, <Jen. 31. .^5. Rom. 13. 7. Luke 4.
8. 36. they that hate me, love d. 18. 21. d. and life in power of tongue Eccl. 7. 26. more bitter than d the woinao
8. 8. hath no power ip day of d.
Is. 25. 8. swallow up d. in > ictorv 28 !5. made covenant with a. 38. 18. d. cannot celebrate thee Jer. 8. 3. d. chosen rather than life 21. 8. way of life, way of d. Ezek. 18. 32. no pleasure in d. 33. 11 llos. 13. 14. O d. I will he thy plagues Mat. 16. 38. not taste of d. Luke 9. 37. 36. 38. sorrowful even unto d. John 5. 34. passed from d. to life, 1 John 14.
Ifi. 1 Cor. 11. 16. Jer. 10. 3. CUT, Lev. I. 6, 12. Sc 22. 21. Zech. 11. 10. cutasuniler. Mat. 24. 51. Luke 12. 46. Jer. 48. 2. & .50. 23. Ps. 129. 4. Luke 13. 7, 9. cut diiwn. Job 22. 16, 20. Job 4. 7. cut off, 8. 14. Ps. 37. 9, 28. & 76. 12. 4:90.10. & 101.5. Prov. 3. 32. Mat. 5. 30 & 18. 8. Rom. 11. 22. 2 Cor. 11. 13. Gal. 5 13. Acts 5. 33. cM( in heart, 7. 54. CY.MBAL, Ezra 3. 10. Pa. 150. 5.
1 Cor. 3. 13. the d. shall it AaTe it Phil. 1. 6. till d. of Jesus Christ, 2 16. 2 Thess. 2. 2. 1 Cor. 1. 8.
1 Thess. 5. 5. children of the d. Mat. 10. 15. day of jvdfrment, 11. ^, 34. & 13. 36. Mark 6. 11. 2 Pet. 3. 9. & 3. 7. 1 John 4. 17.
8. 1. shall never see d.
13. 33. what d. he should die, 21 19 Acts 3. 24. loosed the pains of d Rom. 5. 12. sin entered, and d. by sin
Is. 3. 12 day of the Lord, 13.6,9. It 34. 8. Jer. 46. 10. Lam. 3. 22. Ezek. 30. 3. Joel 1. 15. & 2. 1, 31. & 3. 14. Amos 5. 18. Ohad. 15. Zeph. 1. 8, 18. & 2. 2, 3, Zech. 1. 7. &; 14. 1. Mai. 4. .5. 1 Cor. 5. 5. Rev. 1. 10. 3 Cor. 1. 14. 1 Thess. 5. 3. 3 Pet. 3. 10. Ps. 20. 1. Lord hear thee in day of trouble
I Cor. 13. 1. I am become a tinkling c
D DAINTY, Job 33. 20. Prov. 23. 6 Gen. 49. 20. yield roval dnintiea P». 141. 4. not eat of their d. Prov. 23. 3. not desirous of his d DAMNKl), who believe not, Mark 16 16 2 Thess. 2. 12. Fnm. 14. 23. doubteth, is d if he eat S Pet. 3. 1. dntmiable heresies Mat 33. L4. greater damnation 33. how can ye escape d. of helf Mark 3. 99. in d.inger of eternal d. John 5. 29. come forth to resurrection of d Kom. 3. 8. whose d. is just
6. 3. baptized into his d
4. buried by baptism into d.
5. planted in the likeness of his d
5. 9. d hath no more dominion ove' 21. end of these things is d. 23. wages of sin is d. but gift of God.50. 15. call on me in—91. 15. 59. 16. my defence and refuge in 77 2. in— I sought the Lord 86 7. in—call on thee
7. 5. bring forth fruit unto (I.
8. 2. free from law of sin and d.
Is. 37. 3. it is a—and rebuke Ezek. 7. 7.—time is come—is near Nah. 1. 7. Lord is good, a strong hold in Hab. 3. 16. I might rest in— Zeph. 1. 15. a—and distress, desolation Job 8. 9. days an earth as a shadow
6. to be carnally minded is d. 38. d. nor life shall separate from 1 Cor. 3. 22. or life, or <l. or things present
11. 26. ye shew Lord's d til iiecome
15. 21. by man came d. by man.54. (I. is awallou ed up iii victory 55. O d. where is thy sting 56. sting of d. is sin', and strenght of 2 Cor. 1. 9. had sentence of d. In ourselves
14. 1. of few d. and full of trouble 33. 7. d. should speak, and multitude Ps. 90. 12. teach us to number our d. Prov. 3. 16. leni/th of d. is in her right hand Kccl. 7. 10. former d. better than these
13. 3. receive to themselves d.
1 Cor. II. 29. eateth and drinketh d. to
10. deliver from v great a d.
1 Til 1. 5. 12. havina d. because cast R Pel. 9. 3. their il. slumbers not I)AN(;E furred to mourning, Lam. 5. 15. P»
2. 16. we are the saviour of ri. unto d
11. 8. remember d. of darkness, many
12. 1. while evil d. come not Jer. 2. 32. forgotten me d. without number
4. 11. delivered to d. for Jesus' sake
12. d. Wf rkeiii in us hut life in you Phil. 2. 8. obedient to d. the d. of cross Heb. 2. 9. tasted d. for every mm
30. II I.MKe 15. 9.".. D*Nni,F,l) on kners. Is. 66. 19. DA.VGER of the j'ldSMienl, Mat. 5. 92 Mm. 5. 21, 22. d. of council— hell-fire Mark 3. 39 in d. of riamnntinn *ct» 19 97. cast in d. 40. we (n d. OARE, I Cor. 6. I. 2 Cor. 10. 12.
Mat. 34. 22. except those d. be shctrtened Gal. 4. 10. observe d. months and years Eph. 5. 16. hecause the d. are evil-
15. throuL'h fear of d. are subject to
11. 5. shoulil not see d. Luke 2. 26. James 1. 15. sin finished brings d.
1 Pet. 3. HI. would see cood d. Gen. 49. ].lnst dans. Is. 3. 3. Mic. 4. 1. Acts
5. 20. save a soul from d. and hide
2. 17. 2 Tim. 3. I. Heb. 1. 2. James 5. 3. 2 Pet. .3. 3. Num. 94. 14. latter days, Deut. 31. 99. Jer. 33. 20. 30. 94. Dan. 10. 14. Hos. 3. 5. Job in. 90. my days, 17. 1, 11. 7 6. my d are swifter thai> a ahuttle
Roi/i. 5. 7. some would d. to die I)Ai{'C, Gen. 15. 17. Job 18. 6. & 34. 16 Lev. 13. 6. if plasjue he d. 31. 26. Nnm. 12. 8. simak not in rt. speerhe* 8PBni.2a 12 d. waters, P». 18 K, 1 Pel. 3. 18. put to d. in the flesh
1 John 5. 16 there is a sin unn> d.
17. there is a sin unto d I do not say Rev. 1. 18. I have the kevn of hell and d.
1 Cor. 2. 10. yea, the d. things of God 2 Cor. 11. 25. 1 have been iji the d. fte7 3 lO. bi. faitiiful unto rt. and I will Mic. 4. 10. Babylon, there shalv thon be a Mat. II. 27. all things are d. to me ol Of Father Acts 2. 23. dl by determinate counsel Rom. 4. 25. who was d. for our offence*
12. Jl. loved not their lives unto d. 20. 6. second d. liatli no power
Is. 31. 6. dccfbj revolted Hos. 9. 9. d. corrupted themselves Mark 8. 17. sighed d. in spirit DEFAME, 1 Cor. 4. 13. Jer. 20. 10. DEFENCE, 2 Chr. 11. 5. Is. 19. 6. Num. 14. 9. their d. is departed Job 22. 25. the Almighty shall be thy d.
•21. 4. shall .je no more d. nor sorrow DEAF, Exod. 4. II. Ps. 3S. 13. Is. 29. 18. and
7. 6. we are d. from the law that 8. 32. God d. him np for ns all 2 Cor. 1. 10. who d. doth d. and will d. 4.11. alwaysd.to death for Jesus' suite
3.5 5. Mic. 7. 16. 1,6V. 19. 14. Shalt not curse the d.
Is. 42. 18. hear, ye d. and look, ye blind
19. who is d. as uiy messenger 43. 6. d. people that have ears Mat. II .T d. hear, dead are raided t>RB,\Tr;, Prov. 25. 9. Is. 27. 8. and 58. 4. Rom. 1. 29. 9 Cor. 12. 20. Dl BT Kom. 4. 4. Mat. C. 12, 18, 27. Ezilt. 18. 11. deMor, Gal. 5. 3. Rom. 1. 14.
Pa. 7. 10. my d. is of (Jod who savetli
1 Thess. 1. 10. which d. us from the wraililo come
59. 9. God is my d. 16. 17. and 62. 2, 6. and 89. 18. and 94. 22. Eccl. 7. 12. wisdom is a d. money is a A.
1 Tim. 1. 20 whom I have d. to Satan 2 Pet. 2. 7. d. just Lot ve.ved with lilthy Jude 3. faith once d. to the saints DELUSION, 2 Thess. 2. II. Is. 66. 4. DE.MONSTRATION, I. Cor. 2. 4. DEN, Judges 6. 2. Job 37. 8. Heb. 11 39. Rev. 6. 15. Ps. 104. 22. Ps. 10. 9. deiL of lions. Song 4. 8. Dan 5 7 24 Amos 3. 4. Nah. 2. 12. Jer. 7. 11. dmof robbers—of thieves. Mat 21 13. Mark 11. 17. Jer. 9. II. den ofdragov.%, 10. 'X! DENY, I Kings 2. 16. Job 8. 18 Prov. 30. 9. lest I be full and d. thee Mat 10. 33. shall d. me before men
Is. 4. 5. on all the glory shall be d.
33. 16. place of d. the munitions DEFER, Eccl. 5. 4. Is. 48. 9. Dan. 9 19. Pr. 13. 12. and 19. 11. DEFILE, Lev. II. 44. and 15. 31 8ong 5. 3. how shall 1 d. them Dan. 1. 8. would not d. himself Mat. 15. 18. they d. the man, 20. ai' 1 8. 12 and 15. 27 Luke 7 41. Mat. 6. 12 DECEASE, Lukp. 9. 31. 2 Pet. I. 1.5. DBCEIT, Jer. .'>. 27. and 9. (i, 8. Pk 7-2. 14. redeem their souls from d. 101. 7. worketh d. shall not dwell Prov 20. 17. bread of d. is sweet
1 Cor. 3. 17. if any d. the temple of God JIark 7. 2. eat bread with drjited hands
Is. .'5? 9. any d. iu his mouth Jt r t i. they hold fast d. and refuse Cox. 2. 3. spoil you throufih vain d. Ps. 35. 29 dfc«;(/-ii/. 109. 2 Prov. 11. 18 and Is. 24. 5. earth isd. under inhabitants Tit. 1. 15. are d. an. I unbelieving, theirinind and conscience is <1. Heb. 12. 15. thereby man>' be d. Rev. 3. 4. have not d. their garments
14. 25. ana 23. 3. ana 27. b.
16. 24. let li'in d. himself, and take 26. 34. before cock crow thou sha't d. .mc 35. I will not d. tliee, Mark 14.31. 2 Tim. 2. 12. if we d. him, he will d. us 13. abiileth faithful—cannotd himself Tit. 1. 16. in works they d. him
5. 6. abhor bloody and d. man.55. 2.'). d. men shall not live half 78. 57. turn like a d. bow, Hos. 7. 16. 120. 2. from a d. tongue, 52. 4. Mic. ti. 12. Zcph. 3. 13. Prov. 31. 30. favour Is d. and beauty vain Jer. 17. 9. heart is d. above all things Eph. 4, 2-2. according to d. lusts Mat. 13. 22. dfceitt'nLjtfss of riches, choke Ps. 24. 4. deceitfully, Jer. 48. 10. Job 13 7. 2 Cor. 4. 2. DECEIVE, 2 Kings 4 . 28. and 18. 29. Prov. 24. 28. d. not with thy lips Mat, 24. 4. take heed that no man d. you
14. 4. are not d. with \vomen 21. 27. anv thing that diiilctli DEFRAUD, Lev. 19. 13. .Mark 10. 19 1 Cor.
6. 7, 8. and 7. .5. 1 Thess. 4. G. 1 Sam. 12. 3,4. 2 Cor. 7.2. DELAY, E.\od. 22. 29. and 32. 1. Ps. 119. (10. I delayed not to keep command. Mat. 94. 48. my lord dchnirlh his coming DELICATE, "Dent. 98. 56. Is. 47. 1. Jer. 6.
1 Tim. 5. 8. h.ath denied Wte faith Rev. 2. 13. hast not d. my faith 2 Tim. 3. 5. godliness den\iu'^ the power Tit. 2. 12. d. ungodliness and worldly lusts 2 Pet. 2. 1. d. the Lord that bought tiiein DEPART from, Job 21. 14. and 22. 17. 28. 28. to d. from evil is understaniling Ps. 34. 14. d. from evil, 37. 27. Prov. 3.7.aiHl
2. Mic. 1. 16. Jer. 51. 34.
1 Sam. 15. 32. delicately, Pr. 29.21. Lam. 4.
Luke 7. 25. DELIGHT, Gen. 31. 19. Num. 14. 8. Deut. 10. 15. Lord had d. in thy fathers
13. 19. and 16. 6, 17. Hos. 9. 12. wo to me when I d. from them Mat. 7. 23. d. from me, ye t!mt work
24. if possible d. the very elect
1 Cor. 3. 18. let no man d. himself
1 Sam. 15. IS. hath Lord as great d. Job iH. 26. have thy d. In Almighly 27. 10. will he'd, himselfin Aimighty Ps. 1. 2. his d. is in the law of the Lord
1 John I, B.'we d. ourselves 2 Theas. 2. 10. drceirubh.nrx.i Deul. 11. in. heart be not drreivrd Job 12. 16. d. and deceivers are his
25. 41. d. from me, ye cursed, into Luke 2. 29. lettest thy servant d. in peace 5.8. d. from me—a sinful man, OLor4 Phil. 1. 23. having a desire tii d. and be
16. 3. saints in whom is all my d. la 44. 20 a d. heart hath turned Jer. 20. 7. O Lord, thou hast d. me Ezek. 14. 9. 1 the Loril, have d. that prophet Obad. 3. thy pride hath d. thee Uom. 7. 11. d. me, and by it slew me
37. 4. d. thyself in Lor<l he will give
40. 8. I d. to do thy will, O my God 94. 19. thy comforts il. my soul
1 Tim. 4. 1. some shall d. from faith 2 Tim. 2. 19. name of C. d. from iniquity Ps. 18. 21. wickedlv departed from my G.
119. 24. thy testimonies are my d. 174. Prov. II. 20. upright are his d. 19. 22.
119. 102. 2Sam. '92. 22. Prov. 14. 16. feareth and depnrlelh from eTll
1 Tim. 2. 14. .\dam \\'as imt d. but 2 Tim. 3. 13. dereirinir and being d. Gen. 27. 12. dccriver, Mai. 1. 14. 2 John 7 2 Cor. fi. 8. Tit. I. 10. Prov. 26. 19. drctirrlk. Rev. 12. 9. Gal. 6. 3. when he is nothing, d. himself James I. 2 i. d, his own heart, 22. DECENTLY, 1 Cor. 14. 40. DECLARE, Gen. 41.21. Is. 42. 9. Ps 92. 2. I will d. thy name unto brethren 38. 18. I will d. my iniquity and 50. If), what to do to d. my statutes 78. C. may d. them to their children 145. 4. shall d. thy mighty acts
15. 8. prayer of upriL'bt is bis d. Song 2. 3. under shallow willi great d.
Is. .59. 15. d. from evil makes himself Acts 20. 29. al'ter my departing, wolves Heb. 3. 12. unbelief in d. from living God 2 Tim. 4. 6. departure, Ezek. 26. 18. DEPTH, Job 98. 14. and 38. 16. Prov. 8. » Mat. 18. 6. Mark 4. .5. Rom. 8. 39. nor d. separate us
Is. .55. 2. let your soul d. itself in fatness
58. 2. d. to know—take d. in approaching
13. call the sabbath a d. holy of the Lord, honourable Rom. 7. iS. I d. in law of God after inward Ps. 112. 1. delitrlutlh greatly in his command-
11.33. O the d.of the riches of wisdoDi Eph. 3. 18. d. of the love of Christ Exod. 15. 5, 8. dqiths. Vs. 68. 22. and 71. 20 and 130. 1. Prov. 3. 20..and 9. 18. Mic. 7. 19. cast sins into d of sea Rev. 9. 24. known d. of Satan DERISION, Job 30. 1. Ps. 9. 4. and 44. 13 and ,59. 8. and 1 19. 51. Jer. 20. 7, 8. DESCEND, Exod. 19. ;8. and 33. 9. Ps. 49. 17. glory shall not d al'ter him ments Prov. 3 12. son in whom he d.
Is. 42. 1. elect in whom mv soul d.
62. 4. Heph/.ibah, the L(ud d. in thee Mic. 7. 18. because be d. iu mercy
Ps. 119.99. thy law hath been my delights, Is. 3. 9. they d. their sin as Sodom
143. Eccl. 2. 8. Prov. 8. 31. my d. with sons of men .Song 7. 6. how pleasant, O love, for d. Mai. 3. 12. for ve shall be a driifrhtsumi iad DELIVER, Exod. 3. 8. and 5. 18. Job 5. 19. d. thee in six trouldes and In .53. 8. who shall d. his generation Mic. 3. 8. to d. to .lacob his transgression Acts 17. 23. worship, him A. 1 unto you 20. 17. not shunned to d. ail counsel of Rom. 3. 2). to d. his righteousness for Heh. 11. 11. say such things d. plainly
Is. 5. 14. rejoiceth shall d, into it
1 Thess. 4. 16 Lord shall d. from heaven Gen. 28. 12. angels of God ascending and de-
10. 7. none can d. out of Iliiui' hand Ps. 33. 19. to d. their soul from death
1 John 1. 3. seen and heard d. we unto Rom. I. 4. ded'trrd—Scjn of God with .sending, John I. 51. Mat. 3. 16. cpirit of God d. like a dove, Mark 1. 10. John 1. 32, 33. Rev. 21. 10. citv d. out of heaven from G. DESERT, E.\od. 3. 1. and 19.2. Num. 20. 1.
.50. 15. 1 will d. thee, and thou, 91. 15.
56. 13. wilt thou not d. mv feet 74. 19. d. not the soul of thy turtle
Cor. 3. 3. manifestly d. to be the epistle of Christ Amos 4. 13. d. to man what his thought
91. 3. d. thee from the snare of fowler Eccl. 8. 8. shall wicki-diiess d. those that Ezek. 14. 1 1, should d. liui their own souls
1 Cor. 2. I. I d. to vou testimony of God DECLI.VE, P.s. 119.51, 1.57. DECREE, Ezra 5. 13, 17. a;id 0. 1, 12. Ps. 2. 7. I will declare the d. Prov 8. I.''), princes d. iujitii'«
Is. 21. 1. and 3.5. 1. and 40. 3. and 43 19, and5l.3.Jer. 25. 24. and.50 12. E»ek.4l
34. 10. I will d. my Ibick from tlicir Dan. 3. 17 our God is able to d. us Hos. 11. 8. how shall 1 d. thee Israel Rom. 7. 24. who shall d. from body
8. Mat. 24. 26. DESIRE, De.it. 18. 6. and 21. 11. Gon. 3. 16. thy d. shall he to thy husband
4, 7. to thee shall be his d. and thou Exod. 34. 24. nor any man tl. thv lanti Deut. 18. 6. with nll the d. of bis heart 2 Sam. 23. 5. this Is all my d. thouuli he 2Chron. 15. 15. with their whole d. Nell. I. II. who d. to fear thy name Job 14 15. wilt have a d. to work of hnodi 21. 14. we d. not knowledge of thy Pa. 38. 9. all mv d. Is beliiie thee
Ib 10. that d. unrighteous decrees <Ceph 2. 2. before d. bring forth
1 Cor. 5. 5. to d. such an one to Satan 9 Tim. 4. 18. Lord shall d. me from evil Jleb.2. 15. d. them who through fear 2 Pet. 2. 9. Lord knows how to d. the godly out of temptation 2 Kings 5. I. delivermre, 13. 17. 2 dir. 12. 7. Esther 4. 14. Ps. 39. 7. and 44. 4. Is. 96. 18. Joel 2. 32. Obad. 17. Luke 4. 18. Ileb. 11.35. (ien. 45. 7. fr-rent drlireninre, Jlldgcs 15. 18. 1 Chr. II. 14. Ps. 18. .50. Ezra 9. 13. given us such il. as this Heb. 11.35, not accepting d. Prov. 11. 8. righteous is detiverrd out of trou-
Is. in. 22. drmnd, 1 Cor. 7. 37. I>EDI(;ATE, lleut. 20 .5. 2Sam. 8. II. I Chr.
2fi. 20, 2ii, 27. Ezek. 44. 29. Num. 7. H4. dedication, Ez.ra 0. 16, 17. Nell.
12. 17. John 10. 22. DEED, Gen. 44. 15. Judges 19. 30. Roin. 15. IH. obedient in word and d. Col. 3. 17. what.soever ve do in word or il
73. 25. none that I d. Iiesidis lliee 145. 16. fulfil ilir d. of them that fear? XD
1 J<din 3. 18. love in d and in Iruth Nell. 13. 1 1. wipe rt..t o'U my good derdn
Pr. 10. 24. d. <d' righteous shall be granlfti
Ps. 28.4. g ve them according to their d Jer.
II. 2;). d. of lighieoiis is only good
13. 19. d. nccomplished iii sweet
S.'i 14. Roui. 2. (;. 2 Cor .5 10. John3 19. beraiiHe llicii il were evil
21. 25. d. of si'-tblul killelh him Eccl. 12. 5 d. Hliall hill, because man ble, and wicked ronielh, 9. 21. 28. 26. wnlketh wisely shall be d.
8. 41. do lh(^ d. of yoiii father Pom. 3. 9ft. bv d. of law no (lH>ih be justified 2 John 1 1. iiarta Uer of his I'vil d. Jude 1.5. of all tliiur ungodly d. DEEP, Gen. 1.9, Job 38. 30. Ih 36. li. thy judgments are a ureal d.
Is. 96 8. d. of our <oul is to tby name Ezek. 24. 16. take the d. of lliy eyes Hag 2. 7. d. of all nations shall come Luke 22. 15. with d. I have desireil James 4. 2. d to linve and rnnnd oblidn Uev. 9 Q d. to lie. and death shall Sim
Is. 38. 17. in love to soul, i\. it from pit
49. 21, 25. lawful captive— prcv be d.
Jer. 7. 10. d. to do all these nbominatlons Ezek. 3. 19. hast d. Ihv soul, 91. and 33. 9. Ihin. 19. 1. thy peofile shall be d, Joel 2. 32 call on name of Lord—be d
7. d ciilleth 'jnlo d. at the noiH«
DE DI DI
Is 10 2;i. and 28. 22. Dan. 9. 2 .\cts 2 23. and 4. 2S. and 17. 26 DETES'J'AHLE, Deut. 7. 26. Jei 16. 18 Ezek. 5. 1 1. and 7. 20. and 1 1. IS. and 37. 23. 1 Cor. 2. 2. DEVICE, Eccl. 9. 10. Job 5. 12. Ps. 33. 10. Prov. 1. 31. and 12. 2. and 14. 17. and 19. 21. Jer. 18. II, 12. '8. 2 Cor. 2. II. DEVIL, Mat. 4. .5. and 8. 11. and 9. 32. Mat. 4. 1. to be tempted of the d. tv I!). 10. more to be desn e.d are they iloin. 6. 10, in that ne d, he d, unto »ln oue« 9, being raised he d. no morf
37. \. one thing have 1 d. and I vvil. 2b 9. Willi my soul have I d. thee Jer I?, 'ti nor have I d. vvoful day Ho«. 6. 6 1 d.* mercy and not sacrifice Keph. 2. 1. iiather, O nation, not d. Ps. 37. 4 give the desires of heart Eph. % 'U. fulfilling the d. of the flesh 51 6- ;hou denirfst truth in the inward thou d. not sacrifice, else would I Job 7 £ servant earnestly desireth shadow Pa J4 13. what man d. life and loveth ee l(i hill which God d. to dwell in f ;V 12 12. wicked d. net of evil men 13. 4. soul of sluggard d. and hath not 21. 10. soul of wicked d. evil IiESOLATE, 2 Sam. 13. 20. Job 15. 28. and 7, 9. sin revived and 1 d. 14. 7. no man d to himself 9 to this end ( hrist d. and rose asaitf
1 Cor. 15, 3, Christ d, for our sins and 2 Cor. 5. 15, he d. for Ul, that they
1 Thess. 5, 10, who d, for us. that wheU>«i Heb. 11. 13. these all d. in faith not 1 Cor. 4. 10. dyi-n/r. 6. 9. Heb. 11. 21. DIFFER, who makes, 1 Cor. 4 V Phil. 1. 10. that d. Rom. 2. 18. Lev. 10. 10. difference, Ez. 22. 26. and 44 Zi Acts 15. 9. no d, Rom. 3. 22. and 10. 12. DILIGEM E. 2Tiin. 4. 9, 21. Prov. 4. 23. keep thy heart wilh all d. Luke 12. 58. in way give d. that 2 Pet. 1. 5. giving all d. add to faith
11. 18. they say he hath a d.
13. 39. enemy that sowed is the d. 25. 41. fire prepared for d. and his angels John 6. 70. twelve and one of you is a d.
7. 20. thon hast a d. 8. 48.
8. 44. of your father the d 49.
13. 2. the d. having now pul it into, 37. Acts 13. 10. thou child of the d. Eph. 4. 27. neither give place to d.
JO 7. Ps. 25. 16. Is. 49. 21 and 54. 1. Mat. 23 38. Rev. 17. 16.
10. give d. to make calling and elect Jude 3. 1 gave all d. to write unto yu Deut. 19 18. diliirent. Josh. 22. 5. Prov. 10. 4. hand of d. niakcth rich
In. 49. 6. desolations, 61. 4. Jer. 25. 9, 12. Ezek. 35. 9. Uan. 9. 2, 18, 26. DESPAIR, 2 Cor. 4. 8. and 1. 8. Eccl.2.2&.
1 Tim. 3. 6. fall into c(mdemnation of d. 2 Tim. 2. 26. recover out of snare of d. James 4. 7. resist the d. and he will dee
12. 24. hand of d. shall bear ml 27. substance of d. precious 13 4. soul of the d. shall be made fat 21 5. thoughts of the d. tend to 22. 29. man d, in his business, he 27, 23. be a. to know the slate of tlocki 2 Pet. 3, 14, be d, to be found of bim E.xod. 15. 26. will diligently hearken to voice
I .Sam 27. 1. i. e. to be past hope Job 6 21). despt-ale, Is. 17. 11. Jer. 17. 9. desperately wicked UESPlt-E my statutes, Lev. 26 IS.
1 Pet. 5. 8. your adversary the d. goeth
1 John 3. 8. to destroy the works of d.
10. children of God and children of d. Jude 9. Michael contending with the d. Rev. 2. 10. d. shall cast some of you into Lev. 17. 7. offer sacrifice to devils Deut. 39. 17. they sacrifice to d 2 Chron. 11. 15. priests for the d. Ps. 106. 37. sacrihced their sons to d. Mat. 4. 24. possessed with d. 8. 16, 28, 33. Luke 4. 41. and 8. 36.
1 Sam. 2. 30. that d. me shall be lightly Job 5. 17. d. not chastening of l.urd, Pr. 3. 11. Ps. 102. 17 will not d. their prryer Prov. 23. 22. d. not mother when old Ames 5. 21. I hate, I d. your feast days Alat. 6. 24. hold to one and d. the other Roui. 14. 3. d. him tiiat eateth not of Lord, Deut. 11. 13. and 28. 1. Jer. 17 24. Zech. 6. 15. Deut. 4. 9. keep thy soul d.
1 Tim. 4. 12. no man d. thy youth, Tit. 2. 15. Gen. 16. 4. mistress was despised in her 2 Sam. 6. 16. she d. him in her heart Prov. 12. 9. is d. and liath a servant Song 8. 1. kiss thee I should nut he d.
6. 7. leach them d. unto thy childien
17. d. keep the conimandmenlE, 11
10. 8. raise the dead, cast out d. Alark 16. 9. cast out seven d. Luke 8. 2. Luke 10, 17. even d. are subject to us
24. 8. that thou observe d. and Ps. 119. 4. to beep thy precepts d. Heb. 11. 6, rewarrier of them that d, seek DIMINISH, Deut, 4. 2. Prov, 13. 11. Rom. 11. 12. d. of Ihem the riches of DIMNESS of anguish. Is. 8. 22. and 9. 1 DIRECT, Eccl. 10. 10. Is. 45. 13. Ps. 5. 3. will 1 d. my prayer to thee 119. 5. ways were d. to keep Prov. 3. 6. he shall d. thy paths
1 Cor. 10. 20. have fellowship witlid. sacri-
I8. 53 3. he is d. and rejected, Ps. 23. 5. Zerh. 4. 10. who d. day of small things Luke 18. 9. righteous and d. others Heb. 10. 28. that d. Moses' law died Acts 13. 41. despisers, 2 Tini. 3. 3. Rom. 2. 4. despisest thou riches of goodness Job 36. 5. (iod despisetk not any Prov. 11. 12. void of wisdom d. neighbor fice to d. 21. cup of d. table of d.
1 Tim. 4. 1. doctrines of d. lies James 2. 19. d. believe and tremble DEVISE not evil against, Prov. 3. 29.
14. 22. do they not err that d evil
16. 9. a man's heart a. his way 30. Elmtteth eyes to d. froward Jer. 18. 18. come let us d. devices Mic. 2. I. wo to them that d. iniquity DEVOTED, Lev. 27. 21, 28. Num. 18. 14. Ps. 119. 38. servant who is d. to thy fear Acts 17. 23. I beheld your devotimis DEVOUR, Gen. 49. 27. Is. 26. II. Mat. 23. 14. ye d. widows' houses 2 Cor. II. 211. if a man d. you Gal. 5. 15. if ye bite and d. one another Heb. 10. 27. which shall d. the adversaries
10, 9. man devisetli. Lord d. his steps
13. 13. d. the word shall he destroyed
Is. 61. 8. he will d. their work in truth Jer. 10. 23. that walks to d. his steps 2 Thess. 3, 5, Lord d, your hearts into
14. 21. that d. his neighbour sinneth 15 32. refuseth instruction d. his soul
19. 16. that d. his w.iys shall die 30. 17. eye d. to obey his mother I« 33. 15. d. gain of oppression 49. 7 whom man d. nation abhorreth Loke 10. 10. d. you d. me, d. him sent
Is. 40. 13, who directed the spirit of Lord DISCERN, Eccl. 8. 5. 2 !?am, 14. 17. and U 35. 1 Kings 3. 9, 11. 1 Cor. 2. 14. Mai. 3. 18. d. between righteous and Heb. 5. 14. to d. both goipd and evil
1 Thess. 4. 8. d. not man but God Heb. 12. 2. despising the shame 10. 29. done despite to spirit of grace DESTROY, Gen. 18. 23. and 19. 13. Ps. 101. 8. I will d. all wicked of earth Prov. I. 32. prosperity of fools d. them Eccl. 7. If), why d. thyself before time Mat. 5. 17. not come to d. but to fulfil
1 Pet. 5. 8. seeking whom he may d.
4. 12. discern fr of thoughts
1 Cor. 1 1. 29. not discern ing Lord's body
Is. 1. 20. ye shall be deooured 24. 6. hath the curse d. the earth Jer. 3. 24. shame hath d. the labor
12. 10. to another d. of spirits DISCHARGE, in war, Eccl. 8. 8. DISCIPLE, John 9. 28. and IP. 38. Mat. 10. 24. d. is not above his master
30. 16. that d. thee shall be d. Hos. 7. 7. d. judges, 9. d. strength Mai. 3. 11, 1 will rebuke devimrer Exod. 24. 17. deiyourintr fire. Is, 29. 6. and 30.
42. in the name of a d. Luke 14. 20. ye cannot be my d. John 8. 31. then are ye my d. indeed
10. 28. able to d. both soul and body 21. 41. miserably d. those wicked men ohn 2. 19. d. this temple, and I will raise Rom. 14. 15. d. not him with thy meat
27, 30. and 33. 14. Ps. .52. 4. lovest all dcvnurinir words DEVOUT, Luke 2. 25. Acta 2. 5. and 10. 27.
20. 2. other d. whom Jesus loved Acts 21. 16. an old d. with whom DISCORD, soweth, Prov, ti. 14, 18, DISCRETION, Ps, 112, 5, Prov, 1, 4. and a 11. and 3, 21, and n.22. and 19,11. Is. 28 26. Jer. 10. 12. DISEASE, Ps. 38. 7. and 41. 8. Eccl. f. 9. Mat. 4. 23. and f. 35. and 10, 1. Ex. 15. 8H Deut. 28. 60. 2 Chron, 21. 19 Ps. 103. 3. who healeth all thy d. Ezek. 34. 4. diseased, have ye not, 21 DISFIGURE bodies. Mat. 0. 10 DISGRACE not, Jer. 14. 21. DISHONOUR, Ps. 35. 26. Prov. 6. 33 Mic. 7. 6. son d. his father Ps. 71. 13, clothed with shame and d. Rom. 1. 24. to d. their own bodies
20. for meat d. not work of God and 17. 4, 17. and 22. 12. DEW, Gen. 27. 28. Deut, 32. 2. Ps. 110. 3. hast the d. of thy youth
1 Cor. 3. 17. if defile temple, him God d.
G. 13. God shall d. both it and them Simfs 4. 12. able 'o save and to d.
Is. 26. 19. thy d. is as the dew of herbs Hos. 6. 4. goodness is as the early d.
I John 3. 8. iiiielit d works of devil Hos. 4. 6my people are destroyed for lack of
14. 5. I will be as d. to Israel Mic. 5. 7. Jacob—as d. from Lord DIADEM, Job 29. 14. Is. 28. 5. and 02. 3, Ezek, 2). 26. DIE, Gen. 5. 5. and 6. 17. Gen. 2. 17. thou shall sure'- J. 3. 5 and 20. knowledge 13. 9. Israel thou hast d.thy.self 9 Cor. 4. 9. cast down but not d. Job 1.5. 21. destroyer, Ps. 17. 4. Prov. 28. 24. Jer. 4. 7. 1 Cor. 10. 19. Esther 4. 14. shidl be destroyed, Ps. 37. 38. and
7. 1 Sam, 14, 44. and 22. 16, 1 Kings 2. 37, 42. Jer. 26. 8, Ezek. 3. 18. and 33. 8, 14. Job 14, 14. if a man d. shall he live ayain Ps. 82. 7. ye shall d. like men te. 7. Prov. 13. 13, 20. and 29. 1. Is. 10. 27. Dan. 2. 44. Hos. 10. 8. Acts 3. 23. 1 Cor 15. 26. Deut. 7. 23. deMrur.liim, 32. 21. Jub 5. at d. and famine shall laugh
9. 21. another to d. 2 Tiin. 2 20
118. 17. I shall not d. but live Prov. 23. 13. with rod he shall not d. Eccl. 3. 2. there is a lime to d.
1 Cor. 15. 43. it is sown in d. it is rained 2 (,'or. 6. 8. by honour and d DISOBEDIENCE, 2 Cor. 10. 6. Eph. S 2 and 5. 6. Col. 3. 6. Rom. 5. 19. by one man's d. many made DISOBEDIENT, 1 Kings 13. 26. Neh 9.2* li Uke 1. 17. d. to wisdom of the just Rom. J. 30. d. to parents, 2 Tim. 3. 9.
18. 12. d. is ready at his side 26. 6. d. before him hath no covering 31. 23. d. from God was a terror to me ta. 90. 3. thou turnest man to d.
V. 17. why shouldest thou d. before thy
1.1. 22. 13. to-morrow we shall d. Jer. 31. 30. every one u. for his own iniquity Ezek. 3. 19. d, in his iniquity, 33. 8, 18. 4. soul that sinneth shall d. 31. why will ye d. O h. of Israel, 33. 11. Jonah 4. 3, better for me to d, than live
91 6. d. that wasteth at noun day Prov. lU 29. d. shall be to workersof iniijuity, 21. 1.5. Job 21. 30. and 31. 3. 15. II. hell and d. are before the Lord 16 18. pride goeth before d. )8 12. before d. heart of man ia haughty U7. 20. hell and d. are never full J»r >. 20. d. upon d. cried for land spoiled Ho» 13. 14. O grave, I will be thy u. Mat 7. 13 way that leads to d. Rpm 3. 16 d, and miserv are in all 1 ( Cf. .5. 5. for Ihc d. of the flesh 9 for. 10. 8. not for your d. 13. 10.
10. 91. d. and gainsaying people Tit. 1. 10. abominable and d.
3. 3. d. deceived, serving divers lusls
Mat, 26. 35. though I should d. with thee Luke 20. 30. neither can d. any 'iwe John 8. 21. ye shall d. in your sins, 21.
1 Pet. 2. 7, 8. stumble, being d.
3. 20. who sometimes were d. DISORDERLY, 2 Thess 3. li, 7, 11. DISPENSATION, 1 Cor. 9 17. Eph. 1. Is and 3. 2. Col. 1. 2.5. DISPEHSF.D, Ps. 112. 9. Prov. 5 16. I*. 1'
11. .50 expedient that one d. for ft pie Rom. 14. 8. we d, we d. unto the Lord
1 Cor. 9. 15. better for me to d. than
15. 22, as in Adam all d. so in Christ Phil. 1. 21. to live Is Christ, to d. is gain Heb. 9. 27. it is appointed for men to d. Rev. 3. 2. that are ready to d.
12. Zeph. 3. 10. John 7. 35 DISPLEASED, Gen. 58. 10. 9 Sam. 11. T
1 Thesa. 5. 3. peace, sudilen d. rometh f Tliess. I. 9. piinis'-ed with everlasting d. P Pet. 2. 1. bring on themselvei. swifl d.
1 Chron. 21. 7 Zech. 1. 9, 15. Is. 51. 13 Mark 10. 14. 1 Kings I. 6. Ps. BO 1. Deut. 6. 19. hot or gore dirpltature, ft. 9 1 and 6. I and 38. 1 38
14. 1,3, blessed are the dead who d, in Roni. 5 6. Christ died for the uncodly 9 Wiiile yrt sinners, Christ d {trus
3. 1(>. wrest ncriptures to their own d. nSTERMIiN'ED, 2 Cbi 9.-i 16 Job 14 5
DO DR DR
1 Chr. 22. 16. dain, Ps. 64 9. and 66. 5. and 118. 23. Pr. 2U. 11. Is. 1. 16. Jer. 7. 3, .'). and 18. 11. and 2ii. lo. and 35. 11. Zech. .. l)ISP()SIN(; is of t le Lord, Prov 16. 33. Acts 7. "lit. du-<pusUi.i!n of angels UicsPC'l E, Job 23. 7. Mark 9. 33 .\cts 6. 9. and 9. 2'J. and 1'. 17. and 19. S, 9. Rmn. H. 1. duubtful deputations rhil. Q H. du'pu.,ngs, 1 Tini. (j. 5. lilSaUlETEU, Ps. 39. 6. and 42. 5, 11. lUSSCMBLK.Josh. 7. 11. Jer. 4-2. -20. Gal. '2. 13 i"3. 20. 4. Prov. 21). 24. Horn. 12. 9. dissimultitiony Gal. 2. 13. DISSE^'SlOiN, Acts 15. 2. and 23 7, 10. DISSOLVED, J's. 75. 3. Is. 24 19.2 Cor. 5. t 2 Pel. 3. U. Job 30. 22 DISTINCTLY, read law, Neh. 8. 8. DISTRACTED, suffer terrors, Ps. 38. 15.
Hos. 11. 4 Id. with cords of lo»t DREAD, E.\. 15. 16. Job 13. 11,21 Deut. I. 29. d. not, n<ir be afraid
4. Ezek. 36. 31. Zejih. 3. 11. Mic. 2. 7. Uoni. 2. 7*. well-duiiiir, Grrt. 6. 9. 2 Thess. 3.
1 Chr. 22. 13. be strong d. not
Is. 8. 13. let him be \our fear and t Dan. 9. 4. great and drcadfvi God Gen. 28. 17. how d. is this place Mai. 1. 14. my name is d. among 4. 5. great and d. day of the 1a ri DREAM, Gen. 37. 5. and 40. 5. and 41 . i Gen. 20. 3. God came to Abraham in a a
13. 1 Pet. 2. 15. and 3. 17. and 4. 19. DOG, Eiod. 11. 7. Deut. 23. 18.
1 Sam. 17. 43. am I a d.2 Kings 8. 13. Pr. 26. 11. d. return to vomit, 2 Pet. 2. 22. Eccl. 9. 4. living d. better than dead lion
Is. 56. 10. all dumb dotrs, 11. greedy d. Mat. 7. 6. cast not that which is holy to d. 15. 27. d. eat of crumbs, Mark. 7. 28. Phil. 3. 2. beware of d. evil workers Rev. 22. 15. without arc d. and sorcerers DOMINION, Gen. 27. 30. and 37. 8. Num. 24. 19. he that shall have d. Job 25. 2. d. and fear are with him Ps. 8. 6. have d. over works of thy hands
31. II. angel spake to Jacob in a d 24. God came to Laban in a J Num. 12. 6. speak to him in a d.
1 Kings 3. 5. Lord appeared to Soloioija Is draam Job 33. 15. in a d. in a vision of night Ps. 73. 20 as a d. when one awaketh 126. 1 were like them that d. Eccl. 5. 3 c. comes through multitude
1 Cor. 7. 35. distraction without DISTRESS, Gen. 42. 21. Beut. 2. 9, 19. Nell.
9. 37. Luke 21. 23, 25. Gen. 35. 3. an.swered in day of niy d. 2 .Sam. 22. 7. in juy d. I called on Lord, Ps. Itf. ti. and 1 18. 5. and 120. 1.
19. 13. not have d. over nie, 119. 133. 49. 14. upright have d. over them 72. 8. his d. from sea to sea, Zech. 9. 10. 145. 13. thy d. endureth through all
Is. 29. 7. hat fight—be as a d. Jer. 23. 2b. who hath a d. let him tell k i Dan. 2. 3. I d. a d. 4. 5. saw a d. Mat. 1. 20. angel appeared in a d.
1 Kings 1. 29. redeemed my soul out of all d. 2 Chron. 28. 22. in his d. trespassed more Ps. 4 1. enlarged my heart in d. Prov 1 27. 1 will mock when d. cometh
Is. 26. 13. other lords had d. over us Dan. 4. 3. his d. is from genera, to genera. 34.—an everlasting d. 7. 14.
2. 12. Joseph warned of God in a d. 27. 19. sull'ered many things in a d Acts 2. 17. old men shall d. d. Joel 2. 28. Job 7 14. scarest ine with dreams Eccl 5. 7. in multitude of d. and words DRINK, Ex. 15. 24. and 32. 20. Job 21. 20. d. of wrath of Almighty Ps. 36. 8. d. of the river of thy pleasures
Is. 25 4. strength to needy in d. Zeph. 1. 15. tliat day is a day of d. 17. Roni. 8. 35. siiall d. separate from Christ
7. 27. all d. shall serve and obey him Rom. 6. 9. death has no more d.
1 Sam. 28. 15. distressed, 30. C. 2 Sam. 1. 26. 2 Cor. 6. 4. ill distresses, 12. 10. Ps. 25. 17. out of my distresses, 107. 6, 13, 19, 28. Ezek. 30. Iti. 2 Cor. 6. 4. DISTRIBUTE, Luke 18. 22. 1 Tim. 6. 18.
14. sin shall not have d. over you 2 Cor. 1. 24. not we have d. over your faith Col. 1. 16. thrones or d. or principalities Jude 8. despise d. and speak evil of dignities
25. to God d. 1 Pet. 4. 11. and 5, 11. DOOR, Judges 11. 31. and 16. 3. Gen. 4. 7. sin lieth at thy d. Ps. 84. 10. d. keeper in the house of God 141. 3. keep d. of my lips Prov. 26. 14. as d. turns on hinges
3. d. A'ine of astonishment 80. 5. givest them tears to d. 110. 7. d of the brook in the way Prov. 4. 17. J. the wine of violence
1 Cor. 7. 17. Job 21. 17. Rom. 12. 13. Acts 4. 35. distribution, 2 Cor. 9. 13. DITCH, Job 9. 31. Ps. 7. 15. Pr. 23. 27. Is. 22. 11. Mat. 15. 14. Luke fi. 39. DIVERSITIES, 1 Cor. 12. 4, 6, 28. DIVIDE, Gen. 1. B, 14. Job 27. 17.
5. 15. d. waters out of own cistern 31. 4. It is not for kings to d. wine 5. lest they d. and forget the law
Ilos. 2. 15. valley of Achor, d. of hope John 10 1. entereth not by d. is a thief
1 Kings 3. 25. d. living child, 26. Ps. 35. 9. destroy— d. their tongues
7. J. and forget his poverty Song 5. 1. d. yea d. abundantly, O beloved
7. 1 am the d. of sheep, 9. 1 am the d. Acts 14. 27. opened d. of faitli
Is. 53. 12. I will d him a portion with Luke 12. 13. to d. inheritance witli, 14. 22 17. d. it anion; yourselves 2 Sam. 1 23. in death not divided Dan 2 41. kingdoms s jall be d. 5. 28 thy kingdom is d. and given to the ftledes and Persians Mat. 12 25. kingdom, house d. against itself hall not stand, 2ii Luke 11. 17.
Is. 22. 13. let us eat and d. 1 Cor. 15. 32. 43. 20. to give d. to my people 65. 15. n y servants shall d. but ye Hos. 4. 18. their d. is sour, coiiiniilted Amos 4. 1. «ay to masters, bring, and lettu d. Mat. 10. 42 give to d. to one of these little 20.21. able to d. of cup, 23. 25. 35. I was thirsty, and ye gave nie d. 26. 27. d. ye all of it, this is my blood 29. I will not henceforth d. of fruit 42. except I d. thy will be dnne John 6. 56. my blood is d. indeed
1 Cor. 16. 9. great d. and effectual is 2 Cor. 2. 12. a d. was opened to me Col. 4. 3. God would open a d. of utterance James 5. 9. judge stands before d. Rev. 3. 8. I set before thee an open d. 20. I stand at d. and knock, if any Ps. 24. 7. lill up, ye everlasting doors Prov. 8. 34. waiting at posts of niy d. Mai. I. 10. shut ye the d. for nought Mat. 24. 33. near, even at the d. DOTING, 1 Tim. 6. 4. Ezek. 23. .5, 20 DOUBLE, Ex. 22. 4. Deut. 21. 17. 2 Kings 2. 9. d. |)ortion of thv spirit. Cor. 1. 13. is Cliri t d was Paul crucified 12. 11. dividing to every man severally 9 Tim. 2. 15. rightly d. the word of Heb. 4. 12. to d. a." under of joints judges % '.'>, 16. d visions, Luke 12. 51. Rom If. :7. 1 Cor. I. 10. and 3. 3. DIVINE icntence, Prov. IB. 10. Heb. 9. I. ordinance of d. service S Pet. 1. 2. his d. power hath given
18. 1 1. Clip I'alher given, shall I not d t Rom. 14. 17. kingdom of God is not d.
1 Chr. 12. 33. not of a d. heart Job II. 6. secrets are d. to that which Ps. 12. 2. with a d. heart do they speak
1 Cor. 10. 4. drink same spiritual d. 21. cannot d. cup of Lord uti devils
Is. 40. 2. d. for all her sins, Jer. 16. 18. 61. 7. ye shall have d. Zech. 9. 12. Jer. 17. 18. destroy with d. destruction
11. 25. as otlon as ye d. It in remembrance
4. partakers of a d. nature Mic. 3. 1 1. projihets d. for money Num. 22. 7. divination, 23. 23. Deut. 18. 10. Acts Hi. 10. Deut. 18. 14. diviners, la. 44. 25. Mic. 3. 0, 7. Zech. 10. 2. Jer. 29. 8. DIVORCE, Jer. 3. 8. Lev. 21. 14. and 22. 13.
12. 13. all made to d. into one spirit Lev. 10. 9. not d wine nor strong drink Judg. 13. 4, 7, 14 Sam. 1. !5. Prov. 20. 1. strong d (s railing 31. 4. not for piinces to 0. strong d.
1 Tim. 3. 8. de'..cons not d. t(uigued
5. 17. elders worthy of d. himour James I. 8. d. minded man, 4. 8. Rev. 18. 6. d. to her, till to her d. DOUBT, Deut 28. m. Gal. 4. 20. Mat. 14. 31. of little faith, why dost d. 21. 21. have faith and d. not Mark 11. 23. and shall not d. in his heart Rom. 14. 23. he that doubtelJi, is damned
6. give strong d to those ready to Is 5. II. follow, 22. mingle strong d. 28. 7. prophet erred ihi.amli strong d. Mic. 2. II. prophesy to ti em td" strting d. Jot 15. 16. drinketh ininuilv like v aler John 6. 54. d. my blood haili eternal life 56. that d. my blood uweiis in me
Num. 30. 9. Mat. 5. 32. Deut. 24. I, 3. divorcement. Is. 50. 1. Mat. 5. 31. and 19. 7. Mark 10. 4. DOCTOR, Acts 5. 34. Luk" 2. 46. & .^j. 17. Deut. 32. 2. doctrine shall drop as rain
I Tim. 2. 8. wilhi Hit wrath or doubting Luke 12. 29. be not o( doubtful mind Rom. 14. 1. not to d. disputations DOVE, Ps. 5.'). 6. and 68. 13. and 74. 19. Song I. 1.5. and 2. 14. and 5.2. and 6.9. Matt. 3. U\. Luke 3. 22. John I. IS. l». 28. 9. make to underst;rjul d. 29. 24. Jer. 10. 8. the stock is a d. of vanities Mat. 7.28 a.nunished at hisd. 22.3. Mark I. 22 and 11. 18. Luke 4 32. Mat. 16. 12. beware of d. of Pharisees Mark I. 27. what new d. is this John 17. 17. shall know of the d. Acts 2. 42. ajioslles d. and fellowship Rom 6. 17. form of d. which was delivere.!
I Cor. 11.29. eateth and d unA'uihily Heb. 6. 7. earth which d. in ram Eph. 5. 18. be not </r«iiA' witli wino Rev. 17.2. mnded. with wine of foi.iicatiok Den' 21. 20. uliit Kui and drunkard Prov. 23. 21. (I. shall come to poverty 26. p. thorn goeth up into hand o( u.
Is. 38. 14. mourn as d. .59. II. E/.ek. 7. 16. 60. 8. fly as the d. to their windows
Ilos. 7. 11. Epliraim also i«i like a silly d. Mat. 10. 16. wise as serppats, harmless as d. DOWN sitting, Ps. 139. '4.
Is. f4. 20. earth sliali rc'jl like a d.
I Cor. 5. II. with rail»!r nnd d. not eat Ps. 69. 12. drunkards. Is. 28. 1, 3. Joel 3. Nah 1. 10. 1 Cor. 6. 10. Job 12. 25 stagger like a drunken man, I"* 107 'SI. Jei. 2;< !l. la. 19. 1 1.
16. 17. contrary to d. ye h.'ive learned E|'l .4. 14. with every wind of d. la. 37. 31. dovnirard, E< cl. 3. 91 DRAGON, Ps. 01. 13. I«. 27. 1. and 51. 9. Jer, 51.34. E/.ek. 29. .3. Bcv. 12. 3—17. and 13. 2, 1 Tlin. 5. 17. labour in word and d.
4, II. and 16. 13. and 20. 2. Dent. 32. 33. dnijrons. Job 30. 29. Ph. 41. 19. and 74. 13. and .48.7. Is. 13 22. and 34.
6. 3. d. according to godliness 2 Tim. 3. 16. profitable for il.
Is. 29. 9. d. not with wini,.'M. 21. Acta 2. 15. these are not d. as y» snppoix)
4. 3. will not endure sound d. TU. 2. 7. in d. shewing uiirorruptne.s.i
13. and 43.20. J#r. 9. 11. and 14. 6. Mic. I.
10. may adorn d. of tiod our Saviour Hck 6. I. principles of d. of Christ 2 d. of baptisms unil laying hand,? Mat. 15. 9 leaching for d. commandments Col. 2. 22. after doctrinrs of men
I Cor. 11.21. one hungry another is d.
8. Mai. I. 3. DRAW, Gen. 21. 44. 2 Fnm. 17. 13. Job 21. 33. every man shall il. after hitn Pa. 28. 3. d. me not away with wicked Song 1. 4. d. nie, we will run after thee
1 Thesn. 5. 7 they that be d are d. in nist. • Deut. 29. 19. dnnikennrsi, Ecrl. 10. 17. Jet.
13. 13. K/.ek. 23. 33. Luke 21. 34. Rom li.
13. (;nl. ,S. 21. DROP, l ent. 33. 28. Judges 5. 4. Dent. ;K 2. doctrine shall d. as the min Ph. 65. li. Jiy iintliH d. fainer*. 10. Prov. 5. 3. d. as honey-comb, Soui 4. II
Is. 5. 18. wo unto that d. iniquity with cords Jer. 31. 3. with loving kindness I d. John n. 44. exr(!|it I'alher— d. him
I Tim. 1. 1. giving heed to d. of dovila Heb 13 9 carried about ' y strange d. DO, Gen. 16. 6. and IK. 2;) and 31. 16. Mat. 7. 12 men should d <> you, do ye M John 15. 5 without me ye ran d. nothing Rnm. 7. l.'S. what I would not, thai d. I Phil. 4. 13. I can d. all things through Chrlat lieb. 4. 13. with whom we have to d.
12. 32. I will d. all men lo ine Ileb. 10. 38. if any man d. bark, 39. la. 40. 15. all nations are na a d. .if i !>i>ekf Song 5. 5. my hands dropped myrrh
Pa. 73. 28. good lor me lo d. near to God
I'.ccl. 12. I. years d. niiib when sny
2. locks with drops of night Luke 22. 41. sweat as great d. of hlooil DROSS, Pa. 119. 119. la. 1. 25. Ezek N IIROVVN, Song 8. 7. I Tli.i. 6. 9. DUOWSINESS rUiihe, Pirv. ^ 9. aUY, Judges 6.3V, 39. Job 13 W •
1b. 29. 13. d. near me with their month Heh. 7. II'. by which we d. nigh to (Jod 10 22. let us d. near with a true heart James 4. 8. d. nigh to God, and he will d.
10. 9. ccuiic to ri. thy will, Pa. 10. 8 aev 19. 10. nee thou d. it not. 22. 9. Itom. 2. 13. dorrn of it snail be juaiinrr JaniM I he ye d. of word and iiuv
I'a 16, 10 drew ma out of many watem
EA EA
Ezek 1". 3. grf It e. with ffrcat wings Obad. 4. though thou exalt thyself as e. Mic. 1. IB. enlarge thy baldness as the e. Rev. 12. 14. to woman given wings as e. Exod. 19. 4. bare j ou on e. wings 2 t<am. 1. 23. swifter than raffles Ps. 103. 5. youth renewed like e. Prov. 30. 17. young e. shall eat H
1. Ii. 44. ? i.56. 3. Jer 4. 11. Ezek 17.24. & 37. 2, 4 Ho8. a. 14. DUE. Lev. 10. 13. Deut 18. 3.
Cor. 12. 31. covet e. the best gifti 2 Cor. 5. 2. in this we f;roan e. James 5. 17. prayed e. it might aot Jude 3. e. contend for the fsiih EARNETll wages, Hag. 1. 6. EARTH was corrupt. Gen. 6. 11, 12.
. Chron. 15 13 sought h oil not after ri. 16 29. give Lord ;lory d. to hin name, Ps. 29. 2. &. 9ti. 8 hroT 3 27 wulihold not—whoiii it is d Mat. 18. 34. should pay all that was d. Luke 23. 41. we received the d. reward Rom. 13 7 tribute to whom tribute isd. P» 104 27. meat in due season, 14.5. 15. Mat. 24. 4.'). Luke 12. 42. Pro' 15. 23. a word spoken in By in. 17. princes eat in—for strength Gal. 6. 9. in—ye shall reap, if ye faint not Dent. 32. 35 foot shall slide in due time Rom 5. 6. in—Christ died for ungodly
13. e. is filled with violence
11. I. whole e. of one language 41. 47. e. brought forth by handfuls Exod. 9. 29. e. is the Lord's, Deut. 10. M. Pi
Is. 40. 31. mount up with wings as e. Jer. 4. 13. horses swifter than e. Lam. 4. 19. our persecutor swifter than e. Mat. 24. 28. there e. be gathered together EAR, Num. 14. 28. Exod. 9. 31. Exod. 21. B. bore his e. Deut. 15. 17. 2 Kings 19. IB. bow down e. Ps. 31. 2. Neh. 1. 6. let thy e. be attentive, 11. Job 12. II. e. try words, 34. 3. •
24. 1. 1 Cor. 10. 26, 27, 28. Num. 16. 32. e. opened her mouth, Sti |( Deut. 11. 6. Ps. lOB. 17. Deut. 28. 23. e. under thee be iron
32. 1. O e. hear the words of my mmtk Judges 5. 4. e. treinbleih and heaven
1 Sam. 2. 8. pillars of e. t c the Lore ( i Sam. 22.8. e. shook ard ireiii Lled
1 Cor. 15 8. as one born out of 1 TiiiL s!. 6. to be testified in— Tit. 1, 3. hath in—manifested J)Ul,h of hearing. Mat. 13. 15. DUMB, Hab. 2. 18. Mark 9. 17. Exod. 4. U. who maketh d. or deaf
3B. 10. opens e. to discipline 42. 5. heard by the hearing of the e. Ps. 10. 17. cause thy e. to hear
1 Chron. 16. 31. let e. rejoice, I's. 96. 11. .ob 9. 6. shakes e. out of her plart
24. e. is given into hand of u irked 11. 9. longer than e. broader than sea 16. 18. O e. cover not my blood 26. 7. hangeth e. upon nothing 2& 5. out of e. Cometh bread and 30. 3, base men, viler than tlie e. 38. 4. I laid foundations of e. Ps. 33. 5. e. is full of goodness of Lord 65. 9. visitest e. and waterest it 67. B. e. shall yield her increase, 65. 12. 72. 19. whole e. filled with his glory 75. 3. e. and inhabitants dissolved, Is. 24
58. 4. adder that stops the e. 94. 9. planted the e. shall he not hear Prov. 18. 15. e. of wise seek knowledge 20. 12. hearing e. and seeing eye 28. 9. turns away e. from hearing Eccl. 1. 8. nor the e. filled with hearing Is. 50. 4. wakeneth my e. to hear
P.4 38. 13. 1 was as a d. man 39. 2. I was d. with silence, 9. Prov. 31. 8. open thy mouth for d.
Is. 35. 6. tongue of d. to sing
53. 7. sheep before shearers is d. 56. 10. watchmen are ali d. dogs DUNG, of solemn feasts, Mai. 2. 3. Phil. 3. 8. 1 count them all but d. to win Christ DURABLE, riches and righteousn. Pr. 8. 18. Is. 23. 18. merchandise far d. clothing DUST thou art, and to d. Gen. .3. 19. 18. 27. who am but d. and ashes Job 30. 19. 1 am become like d. and ashe-i 34. 15. man shall turn again to d. 42. 6. and repent in d. and ashes Ps. 23. 15. brought me into d. of death
59. 1. neither is e. heavy Jer. 6. 10. their e. is uncircumcised
9. 20. let your e. receive the worfl Mat. 10. 27. what ye hear in the e.
1 Cor. 2. 9. eye seen nore. heard Rev. 2. 7. he that hath an e. let him hear
19. 78. 69. like e. established forever 89. II. heaven and e. are thine 97. 4. e. saw and trembled 104. 24. e. is full of thy riches, 13. 114. 7. tremble, O e. at presence of Lord 115. IB. e. given to children of men 119. 64. e. is full of thy nrerry 139. 15. in lowest parts of the e. Prov. 25. 3. e. for depth is unsearchable Eccl. 1. 4. e. abideth for ever
11. 17, 29. & a. 6, 13, 22. & 13. 9 Mat. 11. 15. & 13. 9, 43. Exod. 15. 26. irive ear, Deut. 32. 1. Judges 5.
3. Ps. 5 1. & 17. 1. & 39. 12. & 49. 1.& 78. 1. & 80. 1. & 54. 2. & 84. 8. & 141. 1. Is.
1. 2, 10. & 8. 9. & 28. 23. & 32. 9. & 42. 23. Jer. 13. 15. Hoa. 5. 1. Joel 1. 2. Ps. 55. 1. & 86. 6. Ps. 17. 6. incline ear, 45. 10. & 71. 2. & 88. 2. & 102. 2. &. 116. 2. Is. 37. 17. Dan. 9. 18. Ps. 49. 4.—to a parable
30. 9. shall the d. praise thee 102. 14. servants favour the d. thereof 103. 14. remembereth that we are d. 104. 29. die and return to d. Eccl. 3. 20. 119. 25. soul cleaveth to the d. Eecl. 12. 7. then sh.ill d. return to d. Mat. 10. 14. shake off d. of vour feet, Luke
Is. 6. 3. whole e. is full of his glory
78. 1.—to words of my mouth Prov. 2. 2.—to wisdom
11. 4. smite e. with rod of his mouth
9. e. full of knowledge of Lord, Hah.
4. 20.—to my sayings
10. 14. Acts 13. 51. DUTY of marriage, E.Tod. 21 10. 8 Chron. 8. 14. as d. of every day requires Eccl. 12. 13 this is the whole d. of man Luke IT. 10. which was our d to do DWELL in thy holy hill, Ps. 1.5. 1. 23. 6 I will i. in house of Lord for ever 25. 13. their soul shall d. at ea.'ie 27. 4 may d. in house of Lord, and 84. 10. than to d. in house of wickedness 120. 5. that 1 d. in tents of Kedar 132. 14. here will I d. for I h.ave desired 133. 1. good for brethren to d. together
2. 14. 13. 13. e. shall remove out of hei placo 24. 1. Lord maketh the e. empty
Is. 55. 3.—and come unto me Jer. 11. 8. nor inclined their ear, 17. 23. & 25.
4. & 35. 15. Deut. 29. 4. Lord not given ears to hear
4. e. mourneth and fadeth, 33. 9.
5. e. is defiled under inhabitants 24. 19. e. utterly broken d(i\\'n and 20. e. shall reel and stagger like k 26. 19. e. shall cast out her dead
1 Sam. 3. 11. both e. shall tingle, 2 Kings 21.
19. Jer. 19. 3. 2 Sam. 22. 7. cry did enter into his e. Job 32. 16. open the e. of men Ps. 34. 15. his e. are open to their cry
21. e. shall disclose her lilood, tttd 66. I. e. is my footstool, where ler. 22. 29. O e. e. e. hear word of Lorn Ezek. 34. 27. e. shall yield her increase
40. 6. my e. hast thou opened 44. 1. we have heard with our e.
Is. 6. 10. make their e. heavy, lest hear
43. 2. whole e. shined with his f Itry Hos. 2. 22. e. shall hear the corn Hab. 3. 3. c. was full of his praise Mat. 13. 5. stony ground had not inucli e. John 3. 31. that is of e. earthly Heb. 6. 7. e. which drinks in rain Rev. 12. 10. e. opened and drank flood Ps. 67. 2. way known upon earth la. 33. 14. who shall d. with devouring fire d. with everlasting burnings
35. 5. e. of deaf shall be unstopped 43. 8. have e. and hear not, 9. Mat. 13. 15. their e. dull of hearing
he shall d. on high, his place Rom. 8. 9. spirit of God d. in you, II. a Cor. 6. If). I will d. in them, Ezek. 43. 7 Eph. 3. 17. that Christ may d. in hearts Col. 1. 19. in him should all fulness d.
16. blessed are your e. for they hear Luke 9. 44. sayings sink down into e. 2 Tim. 4. 4. turn away their e. from 2 Chron. 6. 40. thine ears be open to Ps. 10. 17. cause—to hear
73. 25. none—1 desire besides thee Eccl. 5. 2. God is in heaven and thou
3. 16. word of Christ d in you richly
1 John 4. 13. that we d. in him Rev. 21. 3. he will d. with them John 6. 56. daellelh in me, and I in him 14. 10. Father that d. in me
130. 2. let—be attentive Prov. 23. 12. apply—to words of knowledge
7. 20. there is not a just man
10. 7. walking as servants Luke 5. 24. Son of man hath power CbI. 3. 5. mortify your members Lev. fi. 28. earthen, Jer. 19.1 . and 32. 1 4. Lam
Is. 30. 21 shall hear a word Ezek. 3. 10. hear with—40. 4. & 44. 5. Gen. 45. 6. earning
17. he d, with and shall be in you Acts 7. 48. d. not in temples, 17. 24. Rom. 7. 17. sin that d. in me, 20.
1 Sam. 8. 12. ear his ground. Is. 30. 24. Exod. 9. 31. in the ear, Mark 4. 28. Job 42. II. gave ear-ring of gold
4. 2. 2 Cor. 4. 7. John 3. 12, 31. earthly, 2 Cor. 5. 1. Phil. 3 19 James 3. 1.5.
18. in my flesh d. no good thing
8. 11. by his spirit that d. in us
Prov. 2.5. 12. as an e. of gold so is EARLY, Gen. 19. 2. John 18. 28. & 20. I. Ps. 1R. 5. G. shall help her and that right o. 57. 8. will awake right e. 108. 2. 03. 1. my God, e. will I seek thee 78. 34. returned e. after God 90. 14. satisfy us e. with mercy 127. 2. vain to rise e. or sit late Prov. I. 28. seek me e and not find me
1 Cor. 3. 16. spirit of God d. in you Col. 9.. 9. in him d. all fulness of Godhead S Tim. 1. 14. Holy Ghost who d. in us James i. 5. spirit which d. in us, lusteth 2 Pet. 3. 13. wherein d. righteousness
1 Cor. 15. 47, 48, 49. earthy
1 Kings 19. II, 12. earthquake. Is. 29. 6. Amo»
1. 1. Zech. 14. 5. Mat. 24. 7, 27, .54. & 28 9 Acts 16. 26. Rev. 6. 12. a great e. & 8. 5. & 11. 19 i Ifc
I John 3. 17. how d. love of God in him
18. EASE, Job 12. 5. & 16. 12. & 21 23. Pa 35.
24. that keeps his comm. d. in him
13. & 123. 4. Deut. 28. 65. Is. 32. 9, 11 Jer 46. 27. & 48. 11. Ezek. 23. 42. Amo» 6. I Zech. 1. 15. Luke 12. 19. take thine e. and he merry
4. 12. God d. in us, and his love is perfect 15. confessetb Jesus is Son of G God d.
8. 17. that seek me e. shall find me
Is. 26. 9. with my spirit I seek the e. Jer. 7. 13. rising up e. 2.5. & II. 7. & 25. 3, 4. & 26. 5. & 29. 19. & 32. 33. & 35. 14, 15. &
Is. 1. 24. f will e. me of mine adversariet Mat. 11. 30. my yoke is easy, and burden Prov. 14. 6. knowledge is e. to him that
16. d. in love, d. in God, and God
44. 4. 2 Chron. 3fi. 15. IIos. .5. 15. iniffliction will seek me e.
9 John 9. truth's sake which d. in us fi. 4. good as e. dew goeth away, 13. 3. James 5. 7. receive e. and latter rain EARNEST of spirit given, 2 Cor. 1.22. &
1 Cor. 14. 9. words e. to understand James 3. 17. gentle, e. to be entreated Mat. 9. .5. easier, 19. 24. Luke IB. 17.
I Tim. 6. 16. daelling in light Heb. 11. 9. d. in tabernacles with 9 Pet. '2. 8. righteous man d. among Pi. 87. 2. more than ali the d. of Jacob
1 Cor. i3. 5. charity is not easily provoked Heb. 12. I. sin—doth so e. beset us EAST, Gen. 28. 14. & 29. 1. Mat. 2 1,8 l'» 75. H. &. 103. 12.
5. 5. Eph. 1. 14. e. of your inheritance Rom. 8. 19. e. expectation of creature 2 Cor. 7. 7. told us of your e. desir*
94. 17. almost dwell in silence Jolin 1 14. word made flesh and d among Aeti 13. 17. d. as strangers In it 9 Tim. 2. 5. faith d. first in grandmother
Is. 43. 5. bring thy seed from e. Mat. 8. II. many shal' cime from e. Rev. 16. 12. way ol liii.gs oi *. may 1* Gen. 44. 6. east mnd, Erod. 14.21. Job 37
8. 16. same e. care into heart of Titus Phil. I. 20 according to my e. sxpectation Heb. 2. I. give the more e. heed Job 7. 2. servant eamenlly desireth shadow Jer. II. 7. I e. protested to your fathers 31. 20. I do p. remember him still Mic. 7. 3. do evil with both hands e. Xuk 22 44. Ir an agony, irayed more e.
E BAQLE stirreth up her nest, Deut. 32 11. Job t 26. as e. hasteth up to prey Pro* 23. 5. fly away as e t.oward« neaveti Jm 49. 16. makasi nest as high as • D
21. Ps. 48. 7. Is. 27. 8. IIos. 12 1 ft, 13. It Hah. I. 9. EAT, Gen. 3. .5, 6, J5, 13. & 18. P. & 19. 3 G«n. 2. 16. of every tree freely e. cf tree •
F,L
Ps 119. 3,1. j: to the end, Dan. 6 2G. Mai. M 13. and 28. 20. John 13. 1. I Cor. 1 0. llr» 3. G, 14. and |i. 11. Rev. 2. 2;; 1 Pet. 5. 1. elders, I who am an e. tpiiwiedKe sha.t note in day thou eshalt surely die Gen. 3. 17. in sorrow snalt thou e. of it
5. younger submit yourselves to e. Deut. 32. 7."aili thy e. they will tell ihee
1 Tim. 1. 4. endless, Heb. 7. lb Ps. 22. 27. all end' of world remenibei G5. 5. confidence of all c. of earth 67. 7. all e. of earth shall fear him 98. 3. all e. of earth have seen snlvali-ii) Prov. 17. 24. eyes of tool in e. of earth l i. ilust shalt lliou e. all the daya Neh. 8. 10. e. the I'at, drink the sweet
Ezra 10. 8. according to counsel of e. Joel 2. IG. assemble e. Ps. 107. 32. Acts 14. 2:1. ordained e. in every church
I's -Jfl. 21). meek shall e. and be satistied 53. 4. e. up my people as bread, H. 4. 76. 'iT). man did e. angel's food 29. they did e. and were tilled Prov. I. ;il. e. fruit of their own way Song .5. I. e. O friends, drink abundantly
15. ai. e. and brethren send greeting, 6.
20. 17. called e. of the church
1 Tim. 5. 17. e. rule well, counted worthy Tit. 1. 5. ordain e. in every church Heb. 11. 2. e. obtained good report .lan>es 5. 14. sick call fijr e. of church Rev. 4. 4. four and twenty e. sitting, 10. & 5.
Is. 45. 22. be ye saved, all e. of earth
52. 10. all e. of earth shall see salvation Zech. 9. 10. his dominion to e. of earth Acts 13. 47. for salvation to e. of earth
Is. 1. lU. if obedient e. good of the land
3. 10 shall e. fruit of doings 55. I. buy and e. yea, come buy
6, 8, U, i ;. la 11. IC. t 19. 4. & 7. 11, 13. & 14. 3. ELECT, ^o.'cn, choice one 13.42. 1. e. in whom my soul delighteth
1 Cor. 10. 11. on whom e. of world ENDOWED, Gen. .30. 20. 2 Chron. 2. 12, 13
2. e. that which is good, and let soul 65. 13. my servants shall e. but ye Oiiu. 4. 3;). did e. grass as an ox
Luke 24. 49. James 3. 13. ENDURE, Job 8. 15. and 31. 23. Gen. 33. 14. as children are ah e to e. Pa. 30. 5. weeping may e. for a night
45. 4 for Israel my e. 1 have called llos. 4. 10. shall e. and not have enough, Hdg. I. fi. Jlic. 6. 14. Mic. 3. 3. e. Hesh of my people Mat. 6. 25. what shall we e. and drink
65. 9. my e. shall inherit it 92. my e. shall long enjoy work Mat. 24. 22. for e. sake davB are shortened
132. 2G. they perish, but thou shall Pr. 27. 24. doth crown e. to every geiieratioo Ezek. 22. 14. can thy heart e. or hands Mark 4. 17. no root, and e. but for a 2(3. 2(1. take. e. this is my body, Mark
24. if possible deceive very e. 31. gather together e. from four winds Luke 18. 7. God avenge his own e. Rom. 8. 33. to charge of God's e.
14. 22. 1 Cor. 11. 24, 2t), 2a. Luke 10. 8. e. such things as are set
13. 13. that shall e. unto end shall be 2 Tim. 2. 3. e. hardness, as a good soldier 10. I e. all things for elect's sake
15. 2.3. let us e. and be merry
17. 27. they did e. they drank, 28. John 6. 26. because ye did e. of loaves ("ol. 3. 12. put on as the e. of God
4. 3 they will not e. sound donruie 5. watch thou, e. artlictions, iln Heb. 12. 7. if ye e. chastening James 5. 11. we count happy who e Ps. 81. 15. should have endured fore\xr Rom. 9. 22. e. with niiicli long surt'eriii? 2 Tim. 3. II. what persecutions 1 e. Ileb. 6. 15 had patiently e. he obt.iined 10. 32. ye e. a great fight of aflliitions
53. except ye e. ttesh of Son of man Acts 2. 4G. did e.—with gladness
1 Tim. 5. 21. charge thee before e. angela 2 Tim. 2. 10. endure all things for e. Tit. 1. 1. according to faith of God's e.
1 Cor. 5. 11. with such, no not to e.
8. 8. if we e. are we the better
1 Pet. 1. 2. e. according to fore knowledge of God
10. 3. e. same spiritual meat 31. whether ye e. or drink, do all S Thess. 3. 10. if not work neither e. 2 Tim. 2 17. e. as doth a canker James 5. 3. e. your flesh as fire Rev. 17. Hi. shall e. her flesh, and burn her with fire Ps. 1)9. 9. zeal of thy house hath eaten me up, John 2. 17. Ps. 119. 139. Prov. 9. 17. bread e. in secret is pleasant Song 5, 1. e. my honey-comb with honey Hos. 10. 13. having e. the fruit of lies Luke 13. 2t). e. and drunk in thy presence Acts 12. 23. Herod was e. up with worms ludges 14. 14. out of ruler came meat
2. G. corner stone, e. precious 2 John 1. e. lady, 13. e. sister
1 Pet. 5. 13. church elected with you Koni. 9. 11. purpose of G. accord, to election
11. 27. he e. as seeinghim who is invii
12. 2. e. the cross, 3. e. couliadic Hon Ps. 30. 5. his anger enduretli but a moment
11. 5. neninant according to e. of grace
7. e. hath obtained it, and rest blinded 28. touching c. they are beloved
52. 1. goodness of God e continnally 100. I), his truth e. to all generations 145. 13. thy dominion e. Ihronghout all Mat. 10. 23. that e. to end shall be saved, 24, 1 Thess. 1. 4. knowing your e. of God 2 Pet. 1. 10. make calling and e. sure ELEMENTS, Gal. 4. 3, '9. 2 Pet. 3. 10, 12. ELOQUENT, Exod. 4. 10. Is. 3. 3. Acts 18.
13. Mark 13. 13. John 6. 27. meat which e. unto life
1 Cor. 13. 7. charity e. all things James 1. 12. blessed that e. temptation Ps. 9. 7. endure for ever, the Lord, 102. 12, 26 and !04. 31. his name, Ps. 72. 17 his seed, 89. 29, 3G.
24. EMPTY, Gen. 31. 42. & 37. 24. & 4! 27. Exoil. 23. 15. none shall appear before me e. 34. 20. Deut. Iti. Hi. Deut. 15. 13. not let him co away e. Uidces 7. Hi. with e. pitchers and lamps in 2 Sam. 1.22. sword of Saul returned not e. Hos. 10. 1 Israel is an e. vine, he brings Luke 1. 53. rich hath he sent e, away, Is. 55. 10. give bread to e. and seed to Nail. 3. 12. fall into mouth of e. Eccl. 4. 5. cutetli his own flesh Mat. 9. 11. \vhy e. your master with publicans
I Chron. IG. 34, 41. endureth forever, his mer and sinners, Luke 15. 2. ,ohn G. 54. whoso e. my flesh and drinketh cv, 2 Chron. 5. 13. and 7. 3, G. and 20. 21 Ezra 3. 11. Pj. lOG. 1. and 107. 1. and 118
1, 2, 3, 4, 29. and 136. 1—2G. and 138. 8 Jer. 33. II. Ps 111. 8. his righteorsness—112. 39.
.57. he that e. me shall live by me.58. he that e of this bread, live Rom 14 t). he that e. e. to the Lord 20. evil to whoe. with offence
Is. 34. II. stones of emptiness EMULATION, liom. II. 14. Gal. 5. 20. END of all flesh is come, Cen. G. 13. Deut. 32. 20. see what their c. shall be
10. his praise— 117.2. truth of L.— 119. IGO. every one of thy Judgments— 135. 13. thy name— I Cor. 11. 29. e. and drinketh unworthily, e.
Ps. 37. 37. e. of that man is peace and drinketh damnation, 27. Mat. 11. 18. John—came neither eating nor drinking, luke 7. 33. 19 Son of man came e. and 24. 3'<. were e. and drinking, Luke 17. 27.
1 Pet. 1. 2.5. word of Lord— Ps. 19. 9. fear of Lord enduring for ever Heb. 10. 34. in heaven e. substance ENEMY, Exod. 15. II, 9. Ps. 7. .5. Exod. 23. 22. I will be an e. to thv enemlea Deut. 32. 27. I feared wrath of the e.
39. 4. make me to know my e.
73. 17. then understood I their e. 102. 27. thy years have no e.
119. 9fi. seen an e. of all perfection Prov. 5. 4. her e. is bitter as wormwood
14. 12. e. thereof arc ways of death Eccl. 4. 8. no e. of all his labor
9ti. 2ii. as they were e. Jesus look
I Sam. 24. 19. fimt his e. w ill he let
I Cor. 8. 4. coui-erning e. of these things EDIFY or build up, Kom. 14. 19. 1 Thess. 5.
J(di 33. 10. counleth me for his e. Ps. 7. 5. let e. |)ersecute my soul
7. 2. that is the e. of all men
11. 1 Cor. 8. 1. & 10. 23. &. 14. 17. Acts 9. 31. Rom. 15. 9. please neighbour to eil\l\cntion
8. e. is heller than beginning
8. 2. mlghtest still the c. and avenger Prov. 27. G. kisses of e. are deceitful
Is. 9. 7. of his government shall be no e.
Jer. 5. 31. what will ye do in e. thereof
1 Cor. 14. 3. speak unto men to e. 2 Cor. 10.8. Lord hath given us for e. and not for destruction, 13. 10.
Is. (i3. 10. he turned to he their e. and
17. 11. at his 0. shall he a fool
1 Cor. 15. 2G. last e. destroyed is death
29. 11. to give an expected c.
(iul 4. Hi. am I become your e. 2 Thess. 3. 15. coniil him not as e. James 4. 4. friend of world, e. of God
31. 17. there is hope in thy e. I-am. 4. 18. our e. is come, our c. is near, Ezek. 7. 2, G. Amos H. 2. F.zek. 21. 25. when iniquity shall have an e. Dan. 8. 19. at lime appointed e. shall be 1 Cor. 14. 12. excel to edifying of church
2(). let all things be done to e. 5. 12. 2 Cor. 12. 19. we do all for your e. Eph. 4. 12. fore, of the body of Christ
1 Kings21.20. mine enemy, Ps. 7. 4. Mic. 7.8, 10. Job Hi. 9. Lam. 2. 62. Exod. 23. 4. thy meiny, Prov. 25. 21. Rom. 12.
12. 8. what shall be e. of these things
Ifi. increase to e. itself in love
13. go thy way lill the e. he
4. 29. hut what is good to the use of e.
20. Mat. 5. 4":i, Mic. 7. G. man's enemies are men of Rom. 5. 10. if when e. we were reconciled
I Tim. 1. 4. minist. quf (tions rather than e. EFKKCT, aChron. 31. 22. Ezek. 12. 2:)
Ileb. 2. 3. al e. it shall speak and not tarry Mat. 13. 39. harvest is «. of world 24. 3. what sign of the e. of world
1 Cor. 15. 25. put all e. under his feet Phil. 3. 18. e. to the cross of Christ • («. :i2. 17. e. of righteousness quietness Hal. 15. f). command, of (lod «/ none effect Mark 7 13. making word of fJod Rom. 3 3. make faith of Cod— G. but e. is not vet, Luke 21. 9. Rotn. G. 21. e. of llnise tilings is ileal', Col. I. 21. e. in your minds hv wicked Gen. 22. 17. his enemies, Ps. 118". 1.21. and 119
22. ye have the c. everlast'.ig life
4. 14. promise made— finl. 3. 17.
8. and 132. 18. Prov. IG. 7. Is. 59. 18. nno
10. 4. Ch is e. of law for riglileouvness
9. 0. not as though word hath—
14. 9. to this e. Christ both died and rose
GG. (1. Ilch. 10. 13. Deut. 32. 41. my enrmie.i, Ps. 18. 17,48 and 23. 5. and 119. 98. and 139. 22. anti 143. 12.
I Cor. 1. 17. lest cross of Christ be Cittl. a. 4. (Uirist is become— to you
1 Tim. 1, .5. e. of conipianilmeni la charity lleh. G. 8 whose e. is to be biirued
Is. 1. 24. Luke 19. 27. Deut. ;i2. 31 iiiir enemies, Luke I. 71, 74. Exod. 23. 22. thy enemies, Num. 10. 35. Dent 28. 48, .53, .55,' .57. and .33. 29. Jlidg. .5.31 Ps. 21. 8. and 9'.>. 9. ar.d 110. I. Mat. 9a 44
1 (!or. in. 9. door an effcr.tuni is opened 2 Cor. 1 11. which is e. in enduring Kph. 3 7. the e. working of his power
IG. oath—make an e. oriill strife
7. 3. hegiiining— nor e. of life
4. Hi. according to the e. working of Philcui li faith may become c. James 5 Itl. e. fervent praver of righteous Gal. 2. 8. eferlviilly, 1 Thess. 2. 13. RFFEMINATE, I Cor C. 9. ECU Deul. 22. fi. Job fi. fi. &. 39. 14. Is. 10.
13. 7. considering e. of their conversation James 5. II. seen the e. of the Lord
Ileh. 1. 13. Gen. 3. 15. I will put enmity between Rom. 8. 7. carnal mind is e. agninsl God Eph. 2. 15. abolished e. HI s nin e. ENG AGETII his heart, Jer. 30. 21. ENJOY, Num. 3(1. 8. Deut. 28. 41 Lev. 2G. 31. land e. her sabbiiths, l3. AclH 21. 2. we e. great quietness
I Pet. I. 9. receiving the e. of your faith
4. 7. e. of all things Is al hand
17. e. of tliost that obey not gospel Rev. 21. G. iH'uiniiiiig and e. 22. 13. and I. 8.
14. 1^ 5. Jer. 17. 11. Luke II. 12. ELDF.tt, Cen. 10.21. 2 John l.3JoJin I. Gen. 25. 23, e. shall ser^'e younger, llom. 9. 12
I Sam. 3 12. Jer. 4 27. mo/.c n full end, 5. 10, 18. and 30.
II. Ezek. II. 13. Num. 23. 10. lii.ll end, Jer. 12. 4. Lam. 1. 9. and 4 IK. Dun. 8. 19. and 9. 24. Deut. 8. Iiitler rvrl,:Vl.'2'.). Jol 42 12 I'r., 1 Tim. G. 17. givelh richly nil thlsivto*-
I Ttm. 5 I. rebuke not an e. hut
2. entieat e. women as nmthers 19 agalnal an e. receive not uccnsalli'li. II. '15 e. pleasures (d'siii, lor ENJOIN, I'hilem. t Estli. 9 31. J. 'h .If) 23 • Ileb 9, 2U. 26 tiuci
ENL lUGE, E,TO(l. 31. 21. Mic. I. 16. Gen. y. 27. God simll e. Jnplieth DeiU. 33. 2U. uless he tiiut eidargelh Gad 8 &f m. iii. 37. eiiluriita step?, Ps. 18. 36. Pa 4. 1. e. me when in distress 23. 17. trouliles of my lieart are e. 119. 32. when thou shall e. my lieart b 5. H. hell hath e. herself 54. 2. e. the jilace of thy tent 60 5 thine lieart shall fear, and be e tIaD. 2. 5. e. his desires as hell 2 Cor. 6. 11. uur heart is e. 13. E«th. 4. 14. enla Temeiit BNLIGHTE.\ darkness, Ps. 18. 28. Ps. 19 8. commandment is pure, e. tlie Eph. I. 18. understand, being enlightened Heb. 6. 4. impossible for those once e. ENOUGH, I have, Gen. 33. 9, 11. Gen. 45. 28. it is e. Joseph is alive Exod. 36. 5. brin); more than e. B Sam. 24. Ilj. said to angel, it is e. 1 Kings 19. 4. it is e. take away Prov o'O. 15, 16. say not, it is e. Ho8 4. 10. eat, and not e. Hag. 1. 6. Mat. 10. 25. it is e. for disciple Mark 14. 41. it is e. the hour is come Luke 15. 17. bread e. and to spare ENQUIRE after iniquity. Job 10. 6. Ps. 27. 4. to e. in his temple
2 Pet. 3. 17. led away with e. of wick«4 John 4. (i. know we the spirit of e. Jude 11. after the e. of Italaam ESCAPE, Gen. 19. 17, 22. and 32. 8 Ezra 9 8 leave a remnant to e. Esth. 4. 13. think not that thou shall e Job 11. 20. but the wicked shall not e Ps. 56. 7. shall they e. by iniijuity
Prov. 14. 30. e. is as rottenness of brnes
23. 17. lei not thine heart e. sinners 27. 4. who is able to stand before e. Eccl. 9. 6. their e. is perished
Is. 11. 13. e. of Ephraim shall depart, not e Judah 26. 11. shall be ashamed for their e. Ezek. 35. 11. do according to thine e. Mat. 27. 13. fore, they delivered him Acts 7. 9. moved w itli e. 17. 5.
71. 2. deliver me and cause ine toe 141. 10. let wicked fall whilst I e Prov. 19. 5. be that speaks lies shall n<>» Eccl. 7. 26 pleasetli God, shall e. her
13. 45. Jews filled with e. spake Rom. J. 29. full of e. murder Phil. 1. 15. preach Christ of e.
Is. 20. 6. we llee—how shall we e.
37. 32. that e. out of mount Zion Jer. 11. 11. evil—not be able lo e. Ezek. 17. 15. shall e. that doeth sucb Ihinga Mai. 23. 33. how can ye e. daiiinalicr. cl Luke 21. 36. acccounted worthy to e Rom. 2. 3. e. the judgment of G')d
1 Tim. 6. 4. ""hereof Cometh e. Til. 3. 3. living in e. hateful and haling James 4. 5. spirit in us lusteth to e.
1 Pet. 2. 1. laying aside all e. Gen. 2G. 14. Philistines envied him 30. 1. Rachel e. her sister 37. II. his brethren e. him Num. 11. 29. e. thou for my sake Ps. 106. 16. they e. Moses in the camp Eccl. 4. 4. man is e. of his neighbor
1 Cor. 10. 13. with teinptution make a way lo e.
1 Thess. 5. 3. destruction they shall not e. Heb 21 3. how shall we e. if we neglect 12 25. much more shall not we e, Ezra 9. 15. we remain yet escaped Job 1. 15, 16, 17, 19. I only am e. to tell Ps. 124. 7. soul is e. we are e.
1 Cor. 13. 4. charity envieth not, vaunteth Rom. 13. 13. not in strife and envying
1 Cor. 3. 3 there is among you e 2 Cor. 12. 20. deliates, e. wraths Gal. .5. 21. envyings, murders
Is. 45. 20. ye are e. of the nations John 10. 39. he e. out of their hands
2S. e. one another James 3. 14. ye have bitter e. and strifte
Heb. 12. 25. if they e. not who refused 2 Pel. 1. 4. e. corruption of the world
78. 34. returned and e. early after God Eccl. 7. 10. thou dost not e. wisely
16. wliere e. is, tliere is confusion Ps. .37. 1. envious, 73. 3. Prov. 24. 1, 19. EPHOD, E.'iod. 39. 2. Judges H. 27. and 17. 5.
2. 18. those that were clean e. 20. have e. pollutions of the world ESCHEW evil, Job 1.8. and 2. 3. 1 Pet. 3. U ESPECIALLY, Deut. 4. 10. Ps. 31. 11. Gal. 6. 10. good e. to household of faith
Is. 21. 12. if ye will e. e. ye Ezek. 36. 37. for this 1 will be enquired for Zeph. 1. 6. have not e. for him Mat. 2. 7. Herod e. of them diligently 1 Pet. 1. 10. of which salvation prophets have e. Judges 20. 27. enquired of Lord, 1 Sam. 23. 2, 1 Sam. 2. 18. and 21. 9. and 23. 9. and 30.
7. 2 Sam. 6. 14. Hos. 3. 4. EPISTLE, Acts 15. 20. and 23. 33. Rom. 16.
1 Tim. 4. 10. e. of those that believe
1 Cor. 5. 9. 2 Cor. 7. 8. Col. 4. 16. 1 Thess. 5. 27. 2 Tiiess. 2. 15. and 3. 14, 17. 2 Pet. 3. 1. 2 Cor. 3. 2. our e. written in our hearts
5. 8. e. for them of his own house
17. e. those that labor in word and ESPY, Josh. 14. 7. Ezek. 20. 6. ESPOUSALS, Song 3. 11. Jer. 2. 2. 2 Cor. 11. 2. espoused to Christ ESTABLISH, Num. 30. 13. 1 Kings 15. 4. Deut. 28. 9. Job 36. 7. Gen. 6. 18. e. my covenant, 9. 9. and 17. 7
4. and 30. 8. 2 Sam. 2. 1. and 5. 19, 23. and 21. 1. Jer. 21. 2. Prov. 20. 25. after vows make enquiry ENRICHED, I Cor. I. 5. 2 Cor. 9. 11. Ps. lis. 9. thou e. it with river of God ENS.\MPLE, 1 Cor. 10. II. Phil. 3. 17. 1 Thcss. 1. 7. 2 Thess. 3. 9. 1 Pet. 5. 3. 2 Pel. 2. 6. ENSIGN, Is. 5. 20. Zech. 9. 18.
3. ye are declared tlie e. of Christ
1 epistles, 2 Pet. 3. 16. EaUAL, Job 28. 17, 19. Ps. 17. 2. and 55. 13. Prov. 26. 7. Lam. 2. 13.
Is. 40. 25. to whom shall I be e. 46. 5. to whom will ye make me e, Ezek. 18. 25. way of Lord is not e. 29. &33. 17, 2(1. their way is not o. Mat. 20. 12. made them e. to us Luke 20. 36. e. to the angels John 5. 18. making himself e. with God Phil. 2. 6. no robbery to be e. with God Col. 4. 1. give that which is just and e. Rev. 21. 16. length, breadth and height a. Gal. 1. 14. equals, Ps .W. 13. 2 Cor. 8. 14. equality Ps. 99. 4. dost establish equity
9, 21. Lev. 26. 9. Dent. 8. 18.
1 Sam. 1. 23. the Lord e. his word 2 Sam. 7. 12. I will e. his kingdom, 13.
[a. 1 1. 10. stand for e. lo people, 12. Ps. 74. 4. set up their e. U>x signs ENTER, Gen. 12. 11. Num. 4. 23. Judges
e. the word for ever, and do as said 2 Chron. 9. 8. God loved Israel to e. them
13. 9. Dan. 11. 17, 40, 41. Job 22. 4. will he e. into judgment, 34. 23. Ps. 100 4. e. into his gates with praise 118. 20. gate into which the righteousness shall e.
7. 18. e throne of kingdom, 1 Ch»
17. 12. Ps. 7. 9. but e. the just, 48. 8.
89. 2. faithfulness shall e. in heaven
4. thy seed will I e. for ever 90. 17. e. work of our hand, e. it la. 3. 10. e. into rock and hide thyself
30 2. open, righteous nation may e. 20. e. into thy chambers, an 1 shut 57. 2. he shall e. into peace Mat. 5. 20. in no case e. into the kingdom of
99. 4. doste. equity, execn'est judgirent
72. 2. judge poor with e. 98. 9. Prov. 1. 3. receive instruction of e.
119. 38. e. thy word to lliy servant Prov. 15. 25. he will e. border of widow
9. 9. shall understand judgment and 6.
Is. 9. 7. to e. with jiiilgment and justice heaven
17. 2ii. to strike princes for c. Eccl. 2. 21. whose labor is in e.
6. 6. when thou prayest, e. into closet
49. 8. give thee for covenant to e. earth
7. 13. e. at strait gate, Luke 13. 24. 21. shall e. into kingdom of heaven 18. 8. better to e. in'o life, halt 19. 23. rich man harilly e into kingdom 24. than for rich man to e. into kingdom of heaven, Mark 10. 2o. Luke 18. 25. 25. 21. e. thon into joy of thy Lord Mark 14. 33. w.itch and pray, lest ye e. into temptation, Luke 22. 4ii. Luke 13. 24. seek to e. but not able 24. 2 ) suffered, and e. into his glory John 3. 4. can he e. the second time
62. 7. no rest till he e. Jerusalem Ezek. 16. 60. 1 will e. an everlasting cov. 62 Rom. 3. 31. yea we e. the law
Is. 11. 4. reprove with e. for.59. 14. truth is fallen, and e. cannot Mic. 3. n. that perverts all e. Mai. 2. 6. walked with ine in e. ERRAND, Judges 3. 19. 2 Kings 9. 5. ERR, 2 Chron. 33. 0. Is. 19. 11. Ps. 95. 10. e. in heart, Ileb. 3. 10.
10. 3. going about to e. their own right eousness
IR. 25. that is of power to e. yon
1 Thess. 3. 13. may e. your hearts unblam 2 Thess. 2. 17. e. you in every good W'>rd
119. 21. do e. from thy commandments Prov. 14. 22. do they not e. that devise ill
3. 3. Lord shall e. you and keep yon James 5. 8. patient e. yimr hearts
19. 27. instruction that caiiseth lo e U. 3. 12. lead—cause lo e. 9. Hi.
1 Pet. 5. 10. God of all' grace e. you Gen. 41. 32. thing is established Exod. 0. 4. have e. my co"enant with tlictn.30. as. bridle causing them to e.
3.5. 8. wayfaring men shall not e.
15. 17. which thy hands have e. Ps. 40. 2. on rock he e. my goings
63. 17. why made us to e. from thy
.5. he cannot c. into kingdom of God
10. 9. by ine if any man e. in Aclfi 14.22. through much tribulation e. king-.lei. 23 13. prophet caused to e. by lies, 32. Hos. 4. 12. of whoredom caused them to e. Amos 2. 4. lies caused them to e. Mic. 3. 5. prophets makd my people lo e.
78. 5. he e. a testimony in Jacob dom of God Heb 1. 3. believed, do e. into rest
03. 1. world also is e. that it cannot
2. thy throne is e. of old
M.at. 22. 29. ye e. not knowing scriptures James 1. Hi. do not e. niy brethren
112. 8. his heart is e. trusting
10. 19. e. into holiest by olood of Jesus Rev. 1.5. 8. none able to e. into temple 21. 27. e. into it, any thing defileth 22 14. e. through the gates into the city Ps 143. 2. enter not into judgment Prov. 4. 14. e. not into path of wicked
119. 90. hast e. tlie earth, and it KO. 1 1. lei not an evil speaker be «
5. 19. if any of you c. from the truth Num. 15. 22. if ye have erred
148. 6. h.atli o. them .or evo Prov. 3. 19 Lord hath e. the h««irens
1 Pam 26. 21. I have e. e.xceedingly Job 6. 2!. understand wherein I have e.
4. 26. let all thy ways be o.
12. 3. man shall not be e. hy \vlcke<|. ness
19. 4. be it that I have e my error
23. 10. e. not into fields of fatherless Mat. 26. 41. that ye enot into tcmpl.ation Ps. 119. 130. entrance, 2 Pet. 1.11. Luke II 52. ye enlrrii not yoiirselves John 4. 38. ye e. into their labours
I's. 1 19. 110. yet I e. not from precepts
16. 12. throne Is e. by righteousnes*
Is. 2-'. 7. have o. tliroui;h wine ; priest and prophet have e. through strong drink
20. 18. every purpose is e. by couni* 30. 4. e. all the ends of 'ho earth
29. 24. thev that e. in spirit
Is. 7. 9. if believe not— not be
1 Tim. 6. 10. iiave e. from the faitti
10. 1. that e. not by door, hut climbeth Rom 5. 12. sin e. into the world 20. law e. that ol Tence might abound Heb 4 C. e. not in because of unbelief 10 that ia e. into his rest, he ceased
16. 5. In mercy shall thrime bo « Jer. 10. 12. e. woild by wisdom, 51 15. Hah. 1. 12. e. them for correction Mat. 18. 16. two or three witnesses e. 2 (^or. 13. I. word may be e.
21. e. concerning faith, 2 Tim 2. 18. Prov. 10. 17. errrth, Ezek. 45. 20. 2 .'^am. 6. 7. error, Job 19. 4. Eccl. 5. 6 and
10. 5. Dan. 6. 4. Ps. 19. 12. who can understand his e. llat. 23. 13. enuring, Luke 1!..52. Mark 4.
I Acts 10. 5. so were the churches e Rom. 1. 11. to the end you may be e.
19. and 7. 15. I Thess. 1. 9. Heb. 4. I. ENTERTAIN strangers, TIeb. 13. 2. ENTICE, Ex. 20. ir>. Dent, la C. 2Chr. 18.
Is. 32. 6. will utter e. against the Lord
Jer. 10. 15. vanity work of e. 51. 18.
(;ol. 2. 7. built up— c. in the faith Heb. 8. 6. e upon better promii.Ci flan. fi. 4. neither was any e. found Mat. 27. 64. last e. be worsthan first Rom. 1. 27. recompense n'cl sir e. Heb. 9. 7. for the e. of Ih r*""!''^ James 5. 20. sinner from e. of his w»y S Pet. 2. 18. them who liv< In e.
19, 20 21. Prov. 1. 10. Job 31. 27. enticed, James I. 14.
13 9. good thing heart he e. with gTM 2 Pet. . 12. e. in the present truth Iv. 25. 30. Ml lie established, Ileut 19 U Ps 89. 21. 2 Cor. 13. 1. 27
1 Cur. 2. 4. enticxngticor-iU ^ol. 2. 4. ENVV slayeth silly one. Job .5. 2. Prov. 3. 31 . e. not the oppressor
EV EV
3 Ciiron. iJO. 20. believe in God so ye— Joh an. '2S shall decree a ihiiig and it p3. 102. '-'S. tlieir seed—before thee Prov. 10. 19. lip of truth— 10. .1. cotninitto the Lord, thy thoughts i >. 5. his throne—in rigliteousness, 29.
Ps. 51. 3. my sin is e. before me
Is. 40. 98. e. God, Creator .'amteth not 45. 17. Israel saved in Lord witn e. 8iil\ tion 54. 8. with e. kindness will I gather
111. 5. will e. be mindful of covenant 119.98. thy commandments are e. with Luke 15. 93. son, thou art e. with me John 8. 35. in house son abideth e.
.55. 13. to Lord for a name, an e. siga 56. 5. an e. name, 63. 19, 16. 60. 19. Lord shall be an e. light, 90 Jer. 10. 10. true living God, e. King
1 Thess. 4. 17. we sli.all be e. with the L. 5. 15. e. follow that which is good 2 Tim. 3. 7. e. learning, and never Heb. 7. 24. this man continueth e.
Is 2 2. Lord's house—Mic. 4. 1. 54 14. in righteousness thou
20. 11. e. confusion never forgotten 23. 40. I will bring e. reproach upon 31. 3. I love thee with an e. love Dan. 4. 34. e. dominion, 7. 14.
25. he e. lives to make intercession Jude 25. to God be glory now and e. Gen. 3. 22. eat and live /or ever Deut. 32. 40. I lit up hand and live Josh. 4. 24. fear Lord your God ler. 30. 20. their congregation Prov. 29. 4. king by judgment established land Hab. 2. 12. wo to him that e. city by 2 Cor. 1. 21. who e. us with vou is God EST.\TE, Gen. 43 7. Esther 1. 7, 19.
9. 24. to bring in e. righteousnes» Mic. 5. -2. goings forth of old from e Hab. 1. 12. art thou not from e. my God 3. 6. e. mountains scattered ; his wayi •. Mat. 18. 8. cast into e. fire, 25. 41.
Ps. 39. 5. man at best e. is vanity
1 Kings 10. 9. the Lord loved Israel 11. 39. afflict seed of David, but not— Ps. 9. 7. Lord shall endure
136 2?. remembered us in our low e. Prov 27 23. know e. of thy flocks Mat. 12. 45. last e. of that man is worse thai the first, Luke 11. 2P juke 1. 48. regarded low e. of handmaid Rom. 12. 16. condescend to men of low e.
12. 7. thou wilt preserve them 29. 26. ycur heart shall live— 23. 6. I will dwell in the house of L. 29. 10. on floods Lord sitteth king 30. 12. I will give thanks to thee 33. 11 counsel of the Lord standeth 37. 18. their inheritance shall be 28. saints are preserved 29. in land righteous shall dwell 49. 9. that he should still live 52. 9. I will praise thee 61. 4. 1 will abide in thy tabernacle 73. 26. G. is my strength and portion 74. 19. forget not congrega. of poor 81. 15. their time should endure 92. 7. that they may be destroyed 109. 12. but thou, O L. shalt endure— 103. 9. Lord will not keep his anger 105. 8. remembered his covenant 111. 9. hath commanded his coven. 112. 6. righteous shall not be moved 119. 111. testimonies as an heritage 139. 14. this is my rest— 1 have 146. 6. who keepeth truth Prov. 27. 24. riches are not—crown Eccl. 1. 4. the earth abideth
25. 46. these shall go into e, punishment 2 Thess. 1. 9. punished with e. destruction 2. 16. God hath given us e. consolation Luke 16. 9. receive into e. habitations
Phil. 4. 11. in whatsoever e. I am—content lude fi. angels kept not first e. ESTEEM, Job 36. 19. Is. 29. 16, 17. Deut. 32. 15. lightly e. the rock of salvation
1 Tim. 6. 16. to whom be power e. 2 Pet. 1. 11. e. kingdom of our Lord Jesuf Christ Jude 6. reserved in e. chains of darkness Rev. 14. 6 having e. gospel to preach Dan. 12. 2. awake to eterlasting life Mat. 19. 29. shall inherit— Luke 18. 30. in world to come John 3. 16. not perish but have—36 I Sam 2. 30. despise me, lightly « job 23 12. 1 have e. words of his mouth
Ps. 119. 128. I e. all thy precepts right
Is. 53. 3. despised—we e. him not
4. did e. him stricken, smitten of God Luke 16. 15. is highly e. among men Rom. 14. 5. e. one day above another, anoth-,4. 14. well springing up to
5. 24. heareth my word hath
er e. every day alike
14. to him that e. it to be unclean,
6. 97. meat which endureth to 40. whoso believeth may have 47. that believeth on me hath 19. 50. his commandment is Acts 13. 46. yourselves unworthy of— Rom. 6. 22. ye have the end Gal. 6. 8. 80 to spirit, of spirit reap it 13 Phil. 2. 3. e. each other better than 1 Thess. 5. 13. e. them very highly in Christ Heb. 11. 26. e. the reproach of Christ greater ESTRANGED, Job 19. 13. Jer. 19. 4.
Ps. 58. 3. wicked are e. from the womb
1 Tim. 1. 16. believe on him to EVERMORE, Ps. 16. 11. and 105 4. and 133. 3. John 6. 34. 9 Cor 11. 31. 1 Thess. 5. 16. Rev. 1. 18. EVERY Imagination evil, Gen. 6. 5. Ps. 39. 6. for this e. godly one pray
78. 30. not e. from their lusts Ezek. 14. 5. thev are all e. from me ETERN.'VL God thy refuge, Deut. 33. 27.
Is. 26. 4. trust in Lord— for in Lord is [s. 60. 15 make thee an e. excellency Mark 3. 29. in danger of e. damnation Rom. 1. 20. even his e. power and Godhead
32. 17. quietness and assurance 40. 8. word of Lord shall stand— 57. 16. I will not contend
119. 101. refrained feet from e. evil way 104. I hate e. false way, 198. Prov. 2. 9. understand e. good path
Cor. 4. 17. exceeding e. weicht of glory.59. 21. my words shall not depart Jer 3. 5. will he reserve anger— 12 17. 4. kindled fire shall burn 32. 39. that they may fear nie Lam. 3. 31. Lord will not cast off"- Mic. 7. 18. retaineth not his anger Zech. 1. 5. prophets, do thev live John 6. 51. eateth shall live—,58. Kom. 1. 2,5. Creator who is blessed
18. things not seen which are e.
5. 1. have house e. in the heavens Eph. 3. 11. according to the e. purpose
14. 15. simple believeth e. word
1 Tim. 1. 17. to the King e. be honour 9 Tim. 2. 10. salvation with e. glory Heb. 5. 9. author of e. salvation
15. 3. eyes of Lord are in e. place 30. 5. e". word of God is pure Eccl. 3. I. a time for e. purpose
Is. 45. 23. e. knee bow, and e. tongue, R im
G. 2. baptisms, and of e. judgment
9. 12. obtained e. redemption for us
14. II. Phil. 2. II.
1 Tim. 4. 4. e. creature of God is good 2 Tim. 2. 21. prepared to e. good work
14. through the e. Spirit offered hiui self
9. 5. over all, God blessed 2 Cor 9. 9. his righteousness reinaineth Hell. 13. 8. J. Christ, same ve.sleiday, and
4. 18. Lord deliver from e. evil word Tit. 3. I. ready to e. good work Heb. 12. 1. lay aside e. weight and sin
15. promise of e. inheritance
I Pet. .*>. 10. called us to e. glory
I Pet. 1. 23. word of God liveth, abiileth— 'iide 7. vengeance of e. fire
1,5. word of Lord endureth— Is. 40.8. lUat. 19. 16. that I mav have eternal lift, Marl 10. 17. Luke 10. 2.").
1 John 4. I. believe not e. spirit EVIDENCE, Jer, 39. 10. Heb. II. I. Job 6 98. eridentty. Acts 10. 3. Gal. 3. 1, ti Phil. 1. 98. Heb. 7. 14, 15. EVIL, Gen. 2. 9, 17. and 3. 5, 29. Deut. 99. 21. I will separate him to e 30 '5. set before thee death ana Josh a ifi. if it seem e. to you
I John 2. 17. doeth will of God, abideth— Ex. 15. 18. Lord reigns for ever itvtl ever
25. 46. righteous shall go into Mark 10. 30. in world to come John 3. 15. not perish, but have 1 Chron. 16. 36. blessed he God—29. 10. Neh 9. 5. Dan. 2. 20. Ps. 10. 16. Ihe Lord is King—
4. 36. gathereth fruit unto
4.5. 6. thy thr<ine, O God, is— Heh. I. 8. 48. 14. this God IS our God—and guide 52. 8. I will trust in God— III. 8. commandments stand fi;n 119. 44. I will keepthv lav .
5. 39. in scriptures ye think ye have
6. .54. hath—and I will raise him
Jiio 'J. 10. we receive pood and not e
68. thou hast the words of 10. 28. 1 give unto them
5. 19. in trouble no e. touch thee
30. 26. looked for good, e. cnuie Ps. 93. 4. I will fear no e. for thou
12. 25. shall keep it unto
17. 2. should give—to as many
115. I. r will bless thy n-.ine—2. 21. Dan. 12. 3. they shine as stars Mir. 4. 5. walk in name of God Gal. 1..5. to whom l.o glorv—Phil. 4. 20. 1 Tim. I. 17. 9 Tim. 4. 18. Ileh. 13.91. I IVt.
3. this Is— to know the only true G. Acts 13. 48. ordained to—believed Rom. 2. 7. who seek for glory and
34. 21. e. shall slay the wicked
51. 4. have done tills e. in thy sight
59. 3. lovest e. more than good
91. 10. no e. shall befall thee
5. 21. grace might reign to
6. 23. gift of God is—thro' J. Christ
97. 10. ye that love the Lord, hate e. Prov. 5. 14. I was almost In all e. !S 21. no e. shall happen to Just
4. II. and 5. V. Rev. I. 6. and 5. 13. and I Tim. 6. 12. lay hold on— 19. Tit 1 2 In hope of—which God
19. Rom. II 36. and 16. 97. Rov. 4. 9. wh» liveth— 10. and 10. fi. and 15. 7.
3. 7 heirs according to hope of—
15. 3. beholding Ihe e. and the good
7. Dan. 4. .34. and 12. 7. 29. 5. thev shall reign EVERLASTING hills. Gen. 49. 9fi.
I John I. 2.—which was with Father
31. 19. will do him good and not e.
Eccl. 9. 91. vanity and a great e.
2. 2.5. promise promised even
5. 13, sore e. riches kept to hurt
17. P. Canaan, an e. posses.sion, •|8. 4. Gen Ul. 33. called on Ihe name of e. God E.iod. 40. 15; e. priesthood. Num. 95. 13. Lev. 16. 34. this should be an e. statute Dent. 33. 97. iindernenlh are e. arms Ps. 94. 7. be lifted up ye e. doors
3. 15. no murderer hath
9. 3. heart of men is ftill of e.
5. II. record God hath given to us
13. may know that ye have 20. the true God and— Jllde 2 (or mercy unto ETf.llN.TV, that inhabits, Is, 57. 15. EVEN balances. Job 31. 6. Pi. 26. 12. foot stands in e. place Bong 4. 2. flock of sheep e. shorn Luke 19. 44. lay thee o. with ground EVEN or EVENING, Gen. 19. Land ' A,
Is. 5. 20. call e. good and good e.
7. 1.5, know to refuse the e. Ifi.
45, 7. I make peace, and create e,
.57. I. righteous taken from e. lo come
.59. 7. feet run to e. and make baste
41. 13. blessed be God frmn e. to e. 90. 9. thou art from e. to e. 106. 48. 100. 5. his mercy Is e. 103. 17. mercy of Lord from e. toe. 119.6. righteous shall be in c. remembrance
Jer. 17. 17. art my hope in day of e.
18, II, I frame e, against you
29, II, thoughts of [leace and not ofe
44. II. set my face against you for e.
27. I will watch over them for e Lam. 3. 38. proceeds not e, and good Ezek, 7. 5, an e, an only e. Is come Dan. 9. 12. on u» a great e. 13. 14. Amos 3. 6. shn I there be e. In a city
1 King* 18. 29. at e. sacrifice, Ezra 9. t, 9
119. 149. thy righteousness Is e. 144. righteousness of thy testimonies
I't. 141 9. Dan. 9. 21. Hull. 1. 8. e. w<dve«, Zeph. 3. 3. 7,ech. 14. 7. at e. time shall be light EVENT, Eccl. 2. 14. and 9. 2, 3. EVER, a long time, constantly, «'«ninlly Joah 4. 7. and 14. 9. JVut. 19. 9. to walk e. In his way f». .V II. let them e. shout for Joy 99. 15. niy eyes e. toward the Lord 47 26 tie is e. mercinil and lendi
Is e. 139. 94. lead me In the way e. 145. 13. e. kingdom, Dan. 4. 3 Prov. 10. 95. rlghteons Is an e. foundation
5. 14 seek g(>od and not e. that llva hate e. love good, Mic 3. 9.
9. 4. set mine eyes on them for e.
Is. 9. 6. mighly God the e. Fathe-
Ilab. 1. 13. of purer eyes than lo liehold • Mat. 5. II. all manner ofe against you
26. 4. In Lord Jehovah Is e. sirenptfi 33. 14. who dwell with e. burnings
6. 34. luflicient to dav Is e. therrof Rom 9. 9 upcn every *oui that dolk 28
35. 10, shall come to Zion with senfi of e. Joy, 51. II. and 61. 7.
EX KX EY
1 vat. 26 38. my soul is e sorrowful, to death ilom 13. sin might be.^ome e. sintul 2 Cor. 4. ^7. work a far more e. weight
10 e I wnuld not that I do II I would do good e. is prefle'- with 19 recompense no man e. for e. 21 be not overcome of e. but overcome e. ^6 19. simple concerning e.
1 Ctr. 6. :2. a, I things not e. 10. 23. 2 Cor. 8. 10. this is e. for you
19. 1. it is not e. for me to gh rj EXPERIENCE, Gen. 30. 27. Eccl. 1. 18 Rom 5. 4. 2 Cor. £. 13. by the exprriment of EXPEXT in war, 1 Chron. 12. 33, 35 M Song 3. 8. Jer. 50. 9. Acts 26 3 know thee to be e. in all custom* EXPO:.j,Dt'D, riddle. Judges 14. 19 Marn
7. 4. I am e. joyful in all tribulation
9. 14. for the e. grace of God in you Eph. 1 . 19. e. greatness of his power
2. 7. shew the e. riches of his grace
I Car 13. 5. charity thinketh no e.
3. 20. able to do e. abundantly. Theas. 5. 15. let no man render e. for e. 1 Pet. 3. 9.
I A I'im. 1. 14. grace was e. abundant
1 .et. 4. 13. rejoice, glad with e. joy A Pet. I. 4. e. great and precious promises Jude 94. present you with e. joy Gen. 13. 13. sinners before the Lord, exceedingly, 1 Sam. 2i;. 21. 2 Sam. 13. 15. Ps. 68. 3. let righteous rejoice e. abstain from all appearance of e.
4. 34. ! jukt 24. 27. Acts 11. 4. and 18. 96. and 2it 2:3. LXj'RESS, Heb. 1. 3. 1 Tim. 4. 1. EXTEND mercy, Ezra 7. 28 and 9 9 P« 109. 12. Ps. 16. 2. my goodness c. not to thee
1 Tim 6. 10. love of money is root of all e. Tit 3. 9. to speak e. of no man Ileb. 5. 14. discern both gO''.! and e. tien. 6 5. thoughts only e 8.21. 47. 9. few and e. h'.ve been the days Prov. It. 19. e. bow before the good 13 15. all days of afflicted are e.
119. 167. thy statutes 1 love e
1 Thess. 3. 10. praying e. that 2 Thess. 1. 3. faith' groweth e. EXCEL, Gen. 49. 4. I Kings 4. 30. Ps. lo:). 90. his angels that e. in strength Prov. 31. 99. thou eicellest. them all Eccl. 9. 13. wisdom e. folly, as far
Is. 66. 12. I will e. ne.ice to her like ; iver EXTINCT, Job 17, 1. Is 43. 17 EXTOL, Ps,30. I. md 66. 17. a;id 68 4 .cad 145. I. Is. .59. 13. Dan. 4. 37. EXTORTION, Ezek. 22. 19. Mat 2;t 25. Ps. 109. U. extortioner, Is. 16.4. Luke 11
Is. I. 4. a seed of e. doers, 14. 90. Mat. 5 45. sun to ri-e on e. and good
7. II. if ye being e. know, Luke II. 13.
13. 34. how can ye being e. speak good Luke 6. 85. kind to unthankful, and e. John 3. 19. because their deeds were e. Bph. 5. IC. because the days are e. 3 John II. follow not that which i.s e. Jiide 10. speak e. of those things
1 Cor. 14. 19. seek that ye may e. 9 Cor. 3. 10. by reason of glory that e. Gen. 49. 3. excelte Mcy of dignity, and e. of Exod. 15. 7. in greainess of thy e. Deut. 33. 26. ririeth in his e. on the sky Job 13. II. his e. make you afraid 37. 4. thunders with voice of his e. 40. 10. deck thyself with e. Ps. 47. 4. e. of Jacob, whom he loved
1 Cor. 5. 10, 11. and 6. 10. EXTREME, Deut. 28. 22. Job 3.5. 15. EYE for e. Exod. 91. 94. Lev. 94. 20 Mat 5. 38. Deut. 32. 10. as apple of his e. Ps. 17. 8 Job 24. 15. no e. shall see me Ps. 33. 18. e. of Lord on them that fear 94. 9. formed the the e. shall be not see Prov 20. 12. the seeing e. Lord lialh Eccl. 1. 8. e. not satisfied with seeing, 4. 8.
EUNUCH, 2 Kings 9. 32. and 20. 18.
Is. 5G. 3. let no e. say, I am a dry tree Mat. 19. 12. some e. born, made e. Acts 8. 97. e. had come to Jerusalem, 39. EXACT, Deut. 15. 2, 3. Ps. a9. 22. Is. 58. 3. Luke 3. 13. Job 39. 7. exactor, Is. 60. 17. EXALT, Dan. 11. 14, 3G. Ohad. 4. Bxod. 15. 9. my father's God, I will e. him
68. 31. his e. is over Israel, and strength
Is. .35. 2. see glory and e. of our God Amos 6. 8. I abhor the e. of Jacob
Is. 64. 4. neither hath the e. seen, I Cor. 2. f.5at.6.92. light of body is thee. Luke 11.34.
8. 7. the L. hath sworn by e. of Jacob
18. 9. if thy e. offend tliw, 5. 99. Rev. 1. 7. every e. shall sec him Prov. 93. 6. evil eye, 28. 29. Mat. 6. £:i. and 20.
1 Cor. 2. I. not with e. of speech 2 Cor. 4. 7. e. of power may be of God Phil. 3. 8. count all loss for e. of Christ Esther I. 4. excellent majesty. Job 37. 93. Ps. 8. 1. how e. is thy name in earth, 9.
15. Mark 7. 92. Luke II. 34. Job 16. 16. eye-lids, 41. 18. Ps. II. 4. and 132, I Sam. 2. 10. e. the horn of his Anointed Fs. 34. 3. let us e. his name together
4. Prov. 4. 95. and 6. 4, 25. and 30 13 Jer
37. 34. e. thee to inherit the land 95. .5. e. the Lord our (Jod for he is holy, 9. 107. ;^2. e. him in congregation of elders 118. 28. my God I will e. thee. Is. 25. 1. Ezek. 21. 26. e. him th.it is low
Ifi. 3. saints, e. in whom all my delight 36. 7. how e. is thy loving kindness 141. .5. smite ine, it shall be an e. oil
9. 18. Rev. 3. 18. eye-salve Eph. 6. 6. eye-service, Col. 3. iSJ. 2 Sam. 99. 25 eye-sight, Ps. 18. 24. Luke 1. 9. eye-witnesses, 2 Poi. 1. 16. Gen. 3. 5. your ryes shall be ii]Kiitd Job 40. 4. hast thou e. of riet-h
148. 13. Lord, for his name alone is e. Prov. 19. 96. righteous is more e. than 1 Pet. 5. fi. may e. you in due time Num. 24. 7. his kingdom lie exalted
17. 27. man of understanding is of an •> Sam. 22. 47. e. be God of my salvation N«h. 9. 5. e. above all blessing and praise Job 5. II. e. to safety, 3r,. 7. Ps. 89. 16. in righteousness shnll he e. 17. Prov. 11. II. by blessing of upright, city is e. U. 2. 2. Lord's house e. above hills, Mic. 4. 1. e. spirit
29. 15. I was e. to the blind Ps. 15. 4. in whose e. a vile person
Is. 12. 5. the Lord hath done e. things
28. 29. wonderful in counsel, e. in Ezek. 16. 7. art come to e. ornaments Dan. 5. 12. an e. spirit in Daniel, 6. 3. Rom. 2. 18. approvest things more e.
145. 15. e. of all things wait on tbte Eccl. 2. 14. wise man's e. are in his head
6. 9. better is sight of e. tlian wandt n»f II. 7. pleasant for e. to behold the sjn
1 Cor. 2. 31. shew you a more e. way Phil. I. 10. approve things that are e. Heb. I. 4. obtained a more e. name
11. Lord alone shall bee. 17. and 5. 16. and 30. 18. and 33. 5, 10. 40. 4. every valley be e. and mountain 49. ;i. my highways shall be e. S3. 13. my servant shall be e. Hoe. 13. 1. Ephraim was e. in Israel, 6. Hat. 11.23. Capernaum which arte, to heav-
Ib. 3. 16. walk with wanton e.
5. 1.5. e. of lofty shall be bumbled, 9. II. 29. 18. e. of blind shall see oii >irob3i:uritjr 32. 3. e. of them that see, shall 35. .5. e. of the blind shall be opened 49. 7. to open blind e. and give 43. 8. blind people that iuive e. Jer. 5. 91. have e. and see vt. Is. 42. 20 Dan. 7. 90. horn that had e Hab. I. 13. of purer e. thin lo behold Zech. 3. 9. on one stone >.iiall be seven e Mat. 13. 16. blessed are your c. fur they
8. 6. obtained a more e. niini.=try 11.4. offered a more e. sacrifice 9 Pet. I. 17. came a voice from e. glory EXCESS, Mat. 23. 25. Eph. 5. 18. 1 Pet. 4. en, Luke 10. 15.
3, 4. EXCHANGE, Mat. 16. 96. Mark 8. 37. Mat. 95. 97. exchangers EXCLUDE, Rom. 3. 97. Gal. 4. 17. EXCUSE, Luke 14. 18, 19. Rom. 1. 20. & 2.
2.3. 12. humhietli himself shall be e. Luke 14. II. and 18. 14. Luke 1. 52. e. Iheni of low degree Acts 2 33. by the right hand of God e.
31. him hath God e. with his right Q Cor. 19. 7. lest I he e. above measure Phil. 9. 9. God hath highly e. him James I. 9. low rejoice that he is c. Prov. 14. 34. righteousness r.xaltelh a nation Luke 14. I I.e. himself be .abased, 18. 14. 2 Cor. 10. .1. casting down that e. itself a Thess. 2. 4. e. himself above all—God
15. 2 Cor. 12. 19. EXECRATION, Jer. 42. 18. & 44. 12. EXECUTE, Num. 5. 30. & 8. 11. Exod. 12. 19. execute judgment, Deut. 10. 18. Ps. 119. 84. Is. 16. 3. Jer. 7. 5. & 21. 12. & 22. 3. & 23. .5. Mic. 7. 9. Zech. 7. 9. & 8.
18. 9. having two e. lo be cast -nto Mark 8. 18. having e. see ye not Luke 4. 20. e. were fastened on him
10. 33. blessed are the e. \vhicli see John 9. 6 annointed e. of blind man Rom. II. 8. e. that they should not see Gal. 3. 1. before whose e. Jesus Christ hat been Eph. I. 18. e. of your understanding eiilighU ened Heb. 4. 13. all things are opened unto the» of him 2 Pet. 2. 14 e. full of adulteiy
16. John 5. 27. Jude 15. Ps. 119. 7. e. vengeance, Mic. 5. 15.
EXAMI.VE, Ezra 10. 16. Luke il. 14. Acts
Ilos. 11.9. not e. fierceness of anger Rom. 13. 4. revenger to e. wrath EXERCISE, Ps. 131. 1. Mat. 20. 25. Acts 24.
4. 9. and 19. 19. and 22. 24, 29. and 28. 18.
1 Cor. 9. 3. Ps. 20. 2. e. me, O Lord, prove and try
16. 1 Tim. 4. 7, 8. Heb. 5. 14 &. 12. 11. 2 Pet. 9. 14. Jer. 9. 94. Lord e. loving kindness
1 Cor. II. 98. let a man e. himself, and so 2 Cor. 13. 5. e. yourselves, prove yourselves EXAMPLE, I thess. I. 7. James" 5. 10. Mat. I. 19. not make her a public e. John 13. 15. I have given you an e.
EXHORT, Acts 9. 10. & II. 2:1. & 15. 32. & 27. 29. 2 Cor. 9. 5. 1 Thess. 2. II. & 4. 1. &
1 John 2. 16. lu.st of e. and pride of life Rev. 1. 14. his e. as a flame of fire, 9. i» and 19. 19.
5. 14. I Tim. 2. I. 2 Tim. 4. 2. Tit. 1. 9. &
2. 6, 9, 1.5. 1 Pet. 5. 1, 12. Jude 3. 2 The.ss. 3. 12. we command and e. by our Lord Jesus Christ Heb. 3. 13. e.' one another daily
1 Cor. 10. 6. these things were our e. Phil. 3. 17. ye have us for an e. 2 Thess. 3. 9. make ourselves an e.
3. 18. anoint e. 4. 6. full of e. 8.
5. 6. lamb having seven horn»and sev en e. Dent. 13. 18. right in the e.i,c,» of tJ>t ImtA, 1 Kings 15. 5, II. and 92. 43. Gen. 6. 8. Noah found grace in the 1 Tim. 4. 11. an e. of unbelievers Heb. 4. 1 1. fall after same e. of unbelief
10. 2.5. exhorting one another; and so Luke 3. 18. eihorlalion, Acts 13. 15. & 90.2. Rom. 19. 8. 1 Cor. 14. 3. 2 Cor. 8. 17. 1 Thess. 2. 3. 1 Tim. 4. 13. Ileb. 12. 5. & 13. 92 EXPECTATION, Luke 3. 1.5. Acts 12. II. Pn. 9. 18. e. of the poor shall not perish
8. 5. e. shadow of heavenly things
I Sam. 96, 24. life set by in— 9 Sam. 15. 95. find favtr in — 9 Chron. 16. 9.—run to ano fro Ps. 34. 15.—are on righteous, I Pet. 3 12 Prov. 5. 21. ways fif man are before I Pel. 9. 21. Christ leaving us an e
5. 3. not lords but e. to the floclr 1 Pet. 2. 6. makine them an e. Jude 7. Podom—set forth for an e. EXCEED, Deut. 25. 3. 1 Kings 10. 7. Mat. .5. 20 except your righteousness e. righloousness of scribes 8 Cor. 3. 9. ministration of righteousnesi e. Gen. 17. 6. teceedmjr fruitful
15. 3.—are in every place beiiolding 22. 12.—preserve knowledge
62. 6. for my e. is from him ProT. 10. 28. e. of the wicked shall perish
Is. 49. 5. I shall be glorious in Amos 9. 8.—are upon sinful kingdom Zerh. 4. 10.—which run to and frr Ps. 25. 15. my eyes are ever low.^rds tbe Ixf* 101. 6.—shall be u|ion the faithful
11. 7. dieth,hise. shall perish 23. e. of the wicked is wrath 23. 18. e. shall not be cut off, 24. 14.
15. I. I am thy shield and e. great reward 97. cried with e. bitter cry Num. 14. 7. land is e. good
Is, 21. 5. be ashamed of the* - e. 6. Zech. 9. 5. her e. shall be ashamed Rom. 8. 19. e. of creature waiteth Phil I. 20. according to my earnest e. Jer. 99. II. give you an expeclrd end
1 19. 123.— fail for thy snivalion
1 18.—prevent nigl* wMctie-n 141. 8.—are unto thee, i< God, Lord
I Sam. 2. 3. why talk so e. proudly
I Kings 4. 99. wisdom e. much
EXPEDIENT for us that one man die for
Is. I. 15. I will hide— from you 38. 14.— fail with Inoklnc upword
I Chron. 29. .5. house e. nmgnitical Ps. 43. 4. I will go to <!od, my e. joy Uat. 5 13. rejoice and be < glu
John ;i .50. &, 18. 14.
65. 12 did evil hefor >—<,<6 4.
I John i' 7. e. for you that I gr away
FA PA FA
ler 9. I. O thatnere a fountain of tears 13 17.—shall weep sore, because 14. 17.—run down with tears
Hab. 2. 4. just shall live hy faith, Rom I T) Gal. 3. II. I.'eb. 10. 38. Acts 15. 9. purifying their hearts 20. 18. saiictitied— that is in me Rom. 1. 12. comforted by i>'utu:il f. 3.22. righteousness wnich is—of Chrial 28. conclude a man is justified 30. justify circuiiic.—uncirc. !hi( ugk faith
Lake 18 8. Son of man shall he find f. on eurth Acts 3. 16. the f. which is by him
Its. 17.—are -ipon all their ways
6. 5. Stephen, a man full of f. 7. company of priests obedient to f. 11.24. good man full of Holy G. and off.
2-1. ti. set—upon tiieni !*or good Amos 9 4. 1 will set—on them lor evil Luke 2. 30.—have seen thy salvation Pe. l'2^i. 2. so intr eyes wail on the Lord Mat. 20. 33. that—may be opened
14. 9. he had f. to be healed 22. exhorting to continue in the f. 27. God opened door of f. to 16. 5. churches estbblished in the f. 20. 21. f. towards our Lord Jesus Christ Rom. 1. 5. for obedience to f. amongst all 17. righteousness of God revealed from f. to f.
5. 1. being justified—w e have peace
1 John 1. 1. that we have seen with Deut. 12. d. right in uwn eyes. Judges 17.
2. have access— Epli. 3. 12. 9 32. sought it not—but works
6. and 9.1. Job 32. 1 righteous Neh. ti. i6. Last down in their own eyes
11. 20. standest— be not high-min(S(Nl 2 Cor. I. 24. of your joy for—ye stand
5. 7. we walk—and not by sigbt Gal. 2. 16. not justified, but—:i. 2-;. 20. I live—of the Son "f God
Ffl. 139. H>. Unne eyes did see my substance Prov. 23 5. set—on that which is not Song 6. 5. turn away—from me
3. 3. make f. of God without ellect 27. but by the law of f. 4 5. his f. is counted for righteousness 11. circumcision, a seal of righteousness of f. 12. in steps of that f. of .Abraham, 16. 13. thro' righteousness off. 9. 30. and 10. 6. 14 if of law be heirs, f. is made void 16. of f. that by grace promise sure 10. 8. word of f. w hich we preach 17. f. Cometh b) hearing, and hearing
Ig. 30. 20.—snail see thy teachers Jer 5. 3. are not uyion the truth Czek. 24. 16 take away desire of—25.
3. 32. promise—might lit given 26. ye are all children of God -lb Christ Jesus 5. 5. wait for ho|>e of righleousneSH Eph. 3. 17. Christ may dwell in l>eaits Phil. 3. 9. righte. ihroucli f. righte. of God - Heb 11. 4.— Abel, 5.— Enoch, ic.
I'ABLES, 1 Tim. 1. 4. and 4. 7. 2 Tim. 4. 4 Tit. I. 14. 2 Pet. 1. 16. FACE, Gen. 3. 19. and IG. 8 Lev 19 32. honour the f. of the old man Num. 6. 2o. Lord make his f. to shine 2 Chr. 6. 42. turn not away f. Ps. 132. 10. Pa 17. 15. I will behold thy f. in righteous. 31. 16 make thy f. shine, 119. 135. 67. 1. cause his f. to shine on, 80. 3, 7, 19. 84. 9. behold f. ol thine anointed, 132. 10. Ezek. 1. 10. f. of a man, a lion, Rev. 4. 7. Dan. 9. 17. cause thy f. to shine on sanct. Hns. 5. 5. testify to his f. 7. 10. Matt. 11. 10. my messenger before thy f. Mark I. 2. Luke 7. 27. and 9. .V2. Acts 2. 25 Bet the L. always before my f.
7. heir of iiglitei>usiiess which is James 2. 24. justified by works, not Rom. 4. 19. not weak in faith 20. strong—giving glory to God
14. I. hiiii.that is weak— r>-ceive ye
12. 3. God dealt the measure of f.
1 Cor. 16. 13. stand fast—quit you 2 Cor. 8. 7. ye abound—in utterance 13. 5. examine w helher ye be Col. 1. 23. if ye continue—grounded
6. according to the proportion of f. 14. 22. hast thou f. have it unto 23. eaietli not of f. is not of f. is sin 16. 26. made known for obedience of f. 1 Cor. 12. 9. to another f. hy same spirit 13. 2. though I have all f. to remove
2. 7. built up ill him, established -
1 Tim. 1. 2. Tiiiiolh), my own son
13. now abideth f. hoiie, charity 2 Cor. 4. 13. we have same spirit of f. Gal. I. 2.1. preach the f. which once
4. godly edifying which is
2. 7. teachers of Gentiles—and verttjr
15. if they coittiiiKe—and charity 3. 13. purchase great boldness
3. 2. received spirit by hearing of f. 5.
4. 12. be ail example— in purity 2 Tim. 1. 13. of sound w ords—and love Tit. 1. 13. that may be sound—2. 2.
7. they which are of f. 9.
1 Cor. 13 12. bu: then see f to f. 3 Col 3. 18 all with open f. beholding
12. law is not of f. but the man that %^. before f. came, we were under 25. after that f. is come, we are no
4. 6. glory of G. in the f of Jesus Christ James I. 23. his natural f. in a glass F ADE, we all, as a leaf. Is. M. 6. Ja.nes 1. 11. rich man f. away in
3. 1.5. greet them that love us in the f. Heb. 11. 13. all these died—not having James I. 6. Itt him ask—nothiiis wavering
5. 6. but f. which worketh by love 22. fruit of the Spirit is f.
9. 5. pi Hir, rich— heirs of the kingdom
6. 10. do cood to all the household of f. Eph. 4. 5. one Lord, one f. one baptism
1 Pet. ,5. 9. wlumi resist stedfnst Mat. 9. 2. Jesus, seeing their faith. Murk 2. 4
1 Pet. 1. 4. inheritance that fadeth not
13. until we come in the unity of f. 6. 16. above all lake shield of f. 23. love with f. from God the Father and Lord .lesiis Christ Phil. 1. 25. I will abide to your joy of f. 27. striving together for I. of gospel
5. 4. receive a crown of glory that f. not FAIL, Deut. 28. 32. Job 1 1. 20. Deut. 31. 6. Ld. will not f. nor forsake, 8. Josh. 1. 5. 1 Chr. 28. 90. Ps. J2. 1 faithful f from among men 69 3. my eyes f. while I wait for my God 77. 8. doth his promise f. for ever
Luke 5. 20. .Acts 3. 16. throujrii fnith in his Son Rom. 3. 25. propitiation— in his blood
32. do we make void lav.'—30. Gal. 3. 8. <;od would jiislily heathen— 1 Thess. I. 3. remember your work of f.
14. receive promise of Spirit Epii. 2. 8. by gr;icc ye are saved Col. 2. 12.—Id" Ihe operation of GoJ 2 Tim. 3. 1.5. salvation—which is in ChnK Jesus iJeb .6. 19.—and patience inherit
5. 8. putting on hreasl-pl:ue off. love 2 Thess. 1. 4. we iilory for patience and f. 11. fulfil work of f. with power li Oin. 3. 22. Iiis compassions f. not Lake Hi 9. when ve f. tliev may receive
3. 2. for all men have n(*t f.
17. one tittle of law to f. Mat. 5. 18. ^.32. prayed that ihv faith f. not Heh 12. 15. leal any f. of grace of God Song 5 6. soul failed when he spake Pb. 31 10. mv strength fnileth, 38. 10. and 71 9. .Tud 40. 12. my heart f. me, 73. 26. 143. 7. hear me, my spirit f. I.nke I?. 33. lay up tre.taure that f. not 1 Tim. 1. 5. charity out of f. unfeigned
11 3.—we understand the worlds 11.— Sarah received strength to con 28.— Moses kept passiiver and sprink. 33.— siibdiietl kingdoms, w rought
14. exceeding abundance with f. and love
19. holding f. and a good conscience; concerning f. have made shipwreck.39. obtiiineil a good ie|Hirt—2.
I Pot. 1. 5. kept by power of God Mat. 9. 22. thy faith hath made thee w hole
3. 9. holding mystery of f. in a pure ccuiscience
1 f or 13 8. cnarity never f. Deut. 28. 65. for fnihns of eyes Luke 21 26. men's hearts f.'lhem, for KAI.NT, Dfiit. 2.5. 18. Judges 8. 4, 5.. Is I. 5. head sick, whole heart is f.
Luke 8. 48.' and 17. 10. Mat. 15. 2S. () woman, great i.s—be it Luke 7. .50.— hath saved thee, 18. 49. 99. 32. I have |iiayed that—fail not rhilem. 6. comniuniratinn of— James 2. 18. shew me— without thy Luke 8. 25. where is yovr faith Mat 9. 29. according to— be it to you Rom. 1. 8.— is spoki'ii of tliriiiigli the
4. I. in last days some depart from f.
6. nourished up in words of f.
5. 8. denied f. 12. cast otV first f.
6. 10. erred fr(»ii f. 21. concerning f.
40. 29. he eivetli power to the f.
12. light the good liL'ht of f. 2 Tim. I. 5. unfeigned f. dwelt in thca
IiO. vfrtiths shall f. aitd be weary 31 wail on Lord shall « alk and not f. Luke 18. 1. to pray always and not to f. 2 Cor 4. I. received mercy we f. not, 10. Gal. li. S in due time shall reap if we f. not lleb. 12. 5. nor f. when rebuked of him P«. 27. 13. 1 r.nA fainted unless believed Rev. 2. 3. haat laboured ind not f. Ps. 81. 2. "oul fainlrih tor :ourts of the L.
2. 18. overthrow f. of .some 22. follow righteousness, f. charity
3. 8. corrupt, reprobate concerning f. 10. fully known niy doctrine, life, f.
1 Cor. 2. 5. that— not stand in wisdom
1,5. 14.— is also vain, 17. 2 Cor. 1. 94. not dominion over
4. 7. fought a good fight, have kept f. Tit. I. I. according to f. of (Jod's elect
10. 1.5. when— is increased, we shall Eph. I. 15. after I heard of— Col. 1. 4. Phil. 2. 17. oft'ereil upon service of— Col. 2. 5. behold sleill'aslness of— in Christ
4. my B(m after the common f. Heb 4. 2. word did not jirofit, not mixed with f. 6 1. principles of f. towards (iofl
119. 81. ni) soul f. for thy salvation
Is. IP C8. everlasting G. the Creator f. not FAia, Gen. P. 2. and 24. l(i. Prov 7. 21 f. speech, Rom. 16. 18. Song I 15. behold thou art f. 4. 1, 7. and 2.
1 Thess. 1. 8.— to (Jod ward is spread
10. 90. draw near In ftill assurance of f.
3. 2. eslah. you, comfort you, con.—
10. 2.3. hold last professi >n of our f.
5. I sent to know— lest Ihe tempt,
11. 1. f. Is substance of things hoped for
10. and 6. 10.and7.6. Gen. 12. 11.
6. broiiL'ht us good tidings of
6. without f. impossible to pleise (iod
4. 10. how f. is thy love, better
7. comforted in affliction by
13. perfect what Is larking in— 2 Thess. I. 3 growelh exceedingly James 1. 3. trying of— wcirkelh |inlience
Jer. 12. 6. they speak f. words Acts 7. 10. Moses was exceeding f. Cal. 6. 12. desire to make (. shew in the Ps. 45. 2. thou art fairer than children of Dan. 1. 15. their countenance appeared f. FAITH, Acts 3. 16. and 13. 8. Oeut. :t9. 20. children In whom Is no f. Mai. 6. 30 O i-e of lltde f. 8. 2I>. and 16. 8. and 14. 31. Luke 19. 2.S. Mat. H. 10. not found so great f. no not
12. 2. Jesus, author and finisher of our f.
13. 7. whose f. follow, considering Jain. 2. 1. have not (. of our Lord Jesus (Jhrist
I Pet. I. 7. trial of— being precious
14. say thai he hath f. can f. save him
9. receiving end ( — salvation 21. that—and hope night be in God 9 Pet. I. 5. and to— virtue, knowledge FAITHFUL, I Sam. 2. and 29. 14. % Sam. 90. 19. Neh. 13. 13. Dan. 6. 4. 1 Tluw
17. (. if it hath not works. Is dead, 26.
18. iIkiu hast f. and I works; shew f.— f. by works 22 f. wrought with his works ; f. made perfect
5. 15. prayer of f. shall save 2 Pet. I. 1. like precious f. with us (i. 2. I Pet. 5. 12. INuni. 12. 7. r in all my house Heb. 3. 9, 5. Moses f in alt a»^ a servsiit Deut. 7. 9. f (Jod which kee|eth coveiiaw Neh. 7. 2. a f. man, and feared God
17. 20. had f. as a grain of mustard seed 91. 91. have f. and doubt not 23. 23. omitted judgment, merry and f. Mark 4. 40. how Is h that ye have no f.
I John 5. 4. overcometh world, even onr f. Jiidc 3. contend earnestly for the f. 90. build up yourselves im holy f. Rev. 2. 13. hast niii denied my f.
9. 8. found his heart f. before »t» Ps. IS. 1. Ihe f. fail from among men 31. 23. Lord preserveth the f.
II. 22. Jbhum salth have f. In (!od (ink 7 II. so great f. no not in Israel 17 5. T*ord inciease our f.
19. I know thy works and f.
13. 10. here is the f. of the saints
U. if ye had f.^uilglrt My to thts
tH). 37. as n f V hness ,ii hesvea
14. 12. which keep the f. of Jesus
FA FA FA
1%. {01 6 my ey«s be upt'.n f. in the land i 119 6r>. tiiy cuiiitiandmenCs are r. 138. thy testimonies are very f.
Is. 58. 3. why have we f. and thoti Zech. 7. 5. when ye f. in filth and sevenvk Mat. 4. 2. wher. he had f. forty days Acts 13. 2. ministered and t\ 3. f. and pray(4 Neh. 9. 1. assembled with fasting Esth. 4. 3. « ere f. and weeping, 9. 31. Ps. 35. 13. humbled soul with f. (i9. 10. 109. 24. niy knees are weak through ! Jer. 3(i. fi. read the roll on f. day Dan. 6. 18. king passed the night I 9. 3. to seek by praj er with f. Joel 2. 12. turn ye to iiie with f. Mat. 1.5. 32. not send them away I. 17. 21. this kind cometli not out tnit kf prayer and f. Mark 9. 29. Luke 2. 37. with f. and prayers Acts 10. was f. till this hour 14. 2^1. ordained elders, prayed with I.
! Tim. 6. 9. rich f. into temptation Heb. 4. 11. f. after same e.\ample
10. 31. fearful to f. into hands <,( God Jam. 1. 2. when ye f. in diven teii.,itations 2 Pet. 1. 10, if these ye shall never f.
ftoT. 11. 13. is of a f. spirit, concealetli 13. 17 a f. amfaassadur is healtli
14. 5. .1 f. witness will not ie SO. 6. a f. man who can find 25 13. f. messenger to them that seaJ 27. 6. f. are wounds of a friend 28. 20. f. man abound with blessings
3. 17. lest ye f. from your stedfastness L'ike 8. 13. in time of temptation fall away
Heb. tl. 6. impossible if they—t<i renew Gal. 5. 4. ye ar« falkii from grace Ps. l(i. (). f. to me in pleasant places Hos. 14. 1. hast f. by thine iniquity Rev. 2. 5. /emeni. from whence thou art f. Prov. 24. just/a/(e(A seven times Rom. 14. 4. to his own master he f. Ps. 5r>. 13. thou hast delivered my feet from falling, 116. 8. 2 Thess. 2. 3. there come a f. away first Jude 24. able to keep you from I?
I* 1 21. how f. city became an'harlot
21). city of righteousness, f. city
8. 2. I to<ik f. witness to record 49. 7. Lord is f. and Holy One of Israel Jer. 42. 5. Lord be a true and f. witness Hog. 1 1. 12. Jiidah is f. with saints Mat. 25. 21. well done, f. servant, 24. 45. 23. hast been f. in a few, Luke 19. 17. Luk« 12. 42. who is that (. steward
F.ALLOW, Jer. 4. 3. Hos. 10. 12. IWLSE, Jer. 14. 14. and 37. 14. Exod. 23. 1, not raise a. f. rejjorl
1 Cor 7 5 give yourselves to f. 2 Cor. 6. 5. in f often, 11. 27 FASTENED, Job 38. d EccI 12 11 U 28
16. 10. f. in least is f. Also in much 11. not f. in unrighteous mammon 12. not f. in what is another mans fitta 16. 15. judge me f. to the Lord 1 Cof 1 . 9. God is f. by whom v e were 2.5. Luke 4. 20. FAT is the Lord's, Lev. 3. 16 and 4 8. Prov. II. 25. liberal shall be nuole f.
7. keep thee far from a f. matter Ps. 119. 104. hate every (. way, 128. Pr. 1 1. I. f. balance is abomination, 20. 23. Zech. 8. 17. love no f. oath Mai. 3. 5. swift witness against f swearers Mat. 24. 24. f. Christs and (. prophets 2 Cor. 11. 13, 2r>. f. apost. f hretli. Gal. 2. 4.
4. 2, required in stewards, a man f. 17. Timothy who is f. in the Lord 7. 25. obtained mercy of Lord to be f. 10. 13. God is f. and will not suffer Eph. I. I. saints and f in Christ Jesus, Col.
13. 4. soul of diligent shall lie made I
15. .30. good report makelh Ixmes f. 2e. 2.5. tru.st in Lon' shall be made f
Is. 25. 6. f. things full of marrow
Tim. 3. 3. f. accusers. Tit. 2. 3. 2 Pet 2. 1. f. prophets, f. teachers Ps. 119. IIH. their deceit is falsehood 144. 8. whose right hand—of f.
11. H.fatlini.', Mat. 29. 4. Gen. 27. 28. G. give thee of fiitttess of eanfc Job 36. 16. table should be full of (. Ps. 36. 8. satisfied with f. of thy house
1.2. a 21. f. minister, Col. 1. 7. and 4. 7, 9.
1 Tliess. 5. 24. f. ,is he that calietli S Thess. 3. 3. Lord is f. and shall establish
Is. 59. 13. from heart words of f. Lev. 6. 3. sweareth/ri/spiy, 19. 12. Ps. 44. 17. neither dealt f. in covenant llos. 10. 4. swearing f. in making coven. Zech. 5. 4. thief and that swears f. M 5. 11. evil against you f. for my ti3. 5. shall be satisfied as with f. 65. II. all thy paths drop f.
I Tim. 1. 12. he counted nie (.
1. 15. this is a f. saying and worthy, Is. 55. 2. let your soul deligiit itself in I Jer. 31. 14 satiate the soul with f. Uom. II. 17. root and f. of olive tree FATHER, Gen. 2. 24. and 4. 20, 21 Gen. 17. 4. he a f. of many nations 2 Sam. 7. 14. 1 will be his {. Heb. 1.5. Job 29. Ifi. I was a f. to the poor 31. 18. be with me as w ith a {. 38. 28. hath the rain a f. or who Ps. 68. 5. a (. of faiherless is God 103. 13 as a f. pitieth his children
4. 9. 2 Tim. 2. II. Tit. 3. 8. 3. 11. wives grave, solier, f. in all 9 Tim. 2. 2. beard of me, commit f. men
13. he abideth, f. cannot deny himself Tit. 1. fi. blameless, having f. children
1 3. 14. neither accuse any f.
I P t. 3. 10. f. accuse vour good convcr. Acts 1.3. f,. false prapktt. Rev. 16. 13. and 19. 20. and 20. 10. Mat. 7. 15. false projiliet!, 24. 1 1, 24. Luke 6.
9. holding fast the f. word as U«b. 2. 17. migt I be a f. high priest
3. 2. V, ho was f. to him tliat appointed
2(i. 2 Pet. 2. I. John 4. I. Exod. 20. Iti. /n/.<c wilnrss, Detit. 5.20. and
10. 2.3. f. is he that promised, 11. 11.
1 Pet. 4. 19. as unto a f Creator
19. Hi. Pr. (i. 19. and 12. 17. and 14. 5. and Is. 9. 6. everlasting F. Prince of peace Jer. 31. 9. I am a F. to Israel and Ephraln. Mai. 1. 6. if I he a F. where is mine honoa
1 John 1. 9. he is f. to forgive all Rev I. 5. f and true witness, 3. 14. 2. 10. be r. to death, 13. f. martyr 17. 14. they are chosen and f. 91. 5. words are true and f. 22. 6.
19. 5, 9. and 21. 28. and 25. 18. .Mat. 19. 18. and 15. 19. Kom. 13.9. 1 Cor. 15. 15. FAMILIAR, Job 19. 14. Ps. 41. 9. Lev. 19.
2. 10. have we not all one John 5. 19. what he seetli the F. do 20. F. lovelh the Son, 3 3.5. 21. F. raiscth the dead and quickeneth 22. F. judgeth no man but
31. and 20. 6, 27. Is. 8. 19. FAMILY, Gen. 10. 5. I>ev. 20. 5. Zech. 12. 12. mourn every f. apart Cpti. 3. 15. whole f. in heaven and earth Ps. tiS. 6. sittetli solitary in families
1 Sam. 2G. 23. render to every man his/iifA-
P«. 5. 9. no (. in their mouth
107. 41. maketh him f. like a flock Ainos 3. 2. known of all the f. of earth FAMINE, Gen. 12. 10. and 41.27. Job 5. 211. in f. he shall redeem thee Ps. 33. 19. keep them alive in f. 37. 19. in days of f. shall be satisfied F.xek. .5. Ifi. evil arrows of f. fi. 11. Amos 8, II. not a f. of bread, but of FAMI.SII, Gen. 41. 55. Prov. 10. 3. Is. 5. 13. Zeph. 2. II. FAN, Is. 41. 16. Jer. 4. 11. and 51. 2. Mat. 3.
, 96. F. hath life in himself
3(5 5. thy f. reachetli to the clouds 40 10. declared thy f. 89. 1. 88. II. should thy f. be declared in 89 1. makeknown thy f. to all generations
8. 18. F. bearetli yvitness of ine
29. F. hath not left me alone 44 f. devil is a liar and f of it 16 32. I am not alone F. is with me Acts 1. 4. promise of the F.
2. thy f. sh.ilt establish in heavens
5. praise thy f. in great congregation
8. who like thy f. round about thee 24. my f. shall he with him 89. 33. I will not suffer my f to fail 92. 2. to sliew thy f. every niglit 119. 75. in f. thon hast afflicted me 90. thy f. is to all generations 143. 1. ;n thy f. answer me, and
7. times .F. hath put in his o\^'n power Bom. 4. II. be the f. of all that believe
12. f. of circuiiictsiiui, 16. f. of us all
17. might be a f. of' many nations
1 Cor. 8. 6. the f. of whom are all things 2 Cor. 1. 3. God and F. of our l.d. Jesus Christ, F.of mercies, and <iod o(
12. Luke 3. 17. FAR, Kxod. 8. 28. Neh. 4. 19. Exod. 21. 7. keep f. from false matter Ps. 73. 27. f. from thee shall perish Amos fi. 3. put f. away evil day Mark 19. 34. not f. from kingdom of God Phil. 1. 2.3. with Christ, which is f. better Eph. 9. 13. sometimes f. off, now nigh FARTHING, Mat. 5. 2fi. and 10. 29. FASHION, I Cor. 7. 31. Phil. 2. 8. Job 10. 8. thy hands have fashioned nie, Ps. all comfort, Eph. 1.3. 1 Pel. 1 3.
Is. II. 5. f. is the girdle of his reins 25. 1. thy counsels of old are f. and Lam. 3. Zi. mercies new, great thy f. Ho9. 2. 20. I will betroth thee to iiie in f. Mat. 17. 17. O faithless and perverse generation, Mark 9. 19. Luke 9. 41. John 20. 27. be not f. but believing FALL, Snm. II. 31. and I t. 29, :^2. Gen. 45. 24. see ye f. not out hv the way 2 Sam. 24. 14. let <is f. into hand of God Ps. 37. 24. though he f. he shall not 45. 5. whereby they f. under Iliee 82. 7. f. like one of the princes 141. 10. let wicked f. into their own nets
6. 18. I will be a (. to you and ye Eph. 1. 17. God and F. of our Lord J'Thui Christ, F. of glory
I Tim. 5. I. entreat liiiii as a f. Heb. I. 5. I will lie to him a F. and
19. 9. subjection to 'he F. of spirUs James 1. 17. gift from F .f lights John 5. 17. my Fallicr worketli and 1 work
10. 30 I and mv F. are one
119.7.3. Ps. 139. Ifi. in continuance were f. E/.ek. Ifi. 7. th>- breasts are f. Phil. 3. 91 . be f. like his glorious body
14. 90. I »r,i .1 nr F. 10. 28. ni) <'. is gr»oler than I i K/.ek. 16. 45. your father an Anioi ite.Mat. 5. Ifi. glorify your F. in heaven, 45 4B and ti. 1, 9, 32. and 7. 1 1. 23. 9. call no man fin earth your f. John 8. 41. ye do lUcds of your f.
Ps. :13. 15. he /n-AiV);i.i their heart* alike
Is. 45. 8. clay say to him that fa.'.Miinelh it
143. 14. Lord upliotdeth all that f ProT' "• 5' wicked f. by own wickedness 24. in. wicked shall f into mischief 2B. 27. digs a pit shall f in it, Ecrl. 10. 8. 28. 14. hardeneth his heart shall (. Bed. 4. 10. if they f one wil lift up
I Pet: 1. 14. not frt-v/iioHf/jfr yourselves FA.-'T, 9 Sam. 19. 21. Esther 4. Ifi.
44. ye are of your f. the devil 20. 17. I ascend to my F. and your F Exod. 15. 2. my f 's (Jod I will exalt Neh. 9. 9. • T fathers dealt proudly Ps. 29. 4. < tr f. trusted in thee 39. 12. sojourner, as all mv f. were 44. 1. our f have told us, 78. 3 Lam. 5. 7. our f. have sinned Acts 15. 10. our f not able to bear Exod. 29. 29. not aftlic t tolhertess Dent. 10. 18. execute Judgment of f Ps. 10. 14. thou helper of the f.
Is. .58. 4. ye f for strife ; not f. as ve do Jer. 14. 12. when they f. 1 will not hear Zech. 7. 5. did ye at all f. unto ine Mat. 6. 111. when ye f be not as hypocrites la. 8. 15. many shall stumble and f. 40. 30. young men shall utterly f. Dan. 11. 35. some shall f to try tiiem Hoa. 10. 8. mountains and hills f. on us, Luke
18. appear not to men to f.
9. 14. why do we f and thy disciples f. not
15. can children of bride chamber f. bridenroom taken—then shall they f Mark 9. 18, 19. Luke 5. 34, 35. Luke 18. 12. I f. twice a week, I give
23. 30. Rev. fi. IR. Mic. 7. 8. rejoice not when 1 f. Mat. 7. 27. great was the f. of it
I Kings 21. 9. proclaim a fast, 12. 2 Chr. 20.3.
10. 29. sparrows not f. on the sioiind
Ezra 8.21. Is. .58. 3, fi. Jer. 36. 9. Joe' 1.
15. 14. blind hoth f. into the rtilrh 21. 44. upon whomsoever it f. Luke 20. f>8. 5. a father of f. is tiod in hnly Wtl itntiou
1 1. and 2. 1.5. Jonah 3. 5. Zech. 8. 19. Acts
27. 9. Judges 20. QC.fiislM that day
18. iMke 2 34. set for the f. and rising of I«rael ll»m. 11. II. stumbled that they should f. through their f. salvation is come to Gentiles
82. 3. defend the poor and f. 146. 9. Lord relievelli the f tni wl(.»»
1 Sam. 7. fi. r. all that day
Is. 1. 17. judge {. (iiead f.ir widow Hos. 14. 3. in the f findelh mercy James 1.27. visit f. in nfflirtlon FAULT, Gen. 41. II. Exod. 5. Hi
31. 13. f seven days, 1 Chr. in. 12 2 Sam. I. 19. thev wept and f. till even
12. Ifi. David f. and lay all ni^'ht In
14. lo. occasion to f. in his hrother'n
I Kings 21. 2( \'.„.'i, ' and lay n nackcloth Ezra fi. 23. we f. and besought the .'..ord
) Onr. 10. 12. stands, take heed lest he f
Ps. 19. 12. clean.se thou me from secret 31. Tim. 3. 6. f. into nmdemnation of devii
FE FE Fl
Deut. 6. 24.—our God for our gof.. always
Hos. 19. 1. Ephi'aim f. on wind -«Mt wind Mat. 6. 26. heavenly Father f. them, Luk12. 24.
Mat IJ. i; if tresspass, tell him his f. ^akc 23. 4 I imd no f. in him, 14. John 18. 3o. ana ly. 4, 6.
10. 12. -thy (!od, walk in his wavs
14. 23. learn to—thv God always, 17.
1 Cor. 9. 7. who f. a flock, and eateih out FEI;L, feeling, Gen. 27. 12. Acta 17.27. Ep
I Cor. 6. 7. utterly a f among j-ou G«l. 6. 1 if brethren be overtaken in a f. James 5. 17. confess your f. one to another
19. and 31. 12, 13. Josh. 4. 24. that ye might—your God
24. 14. therefore—serve in sincerity
4. 19. Heb. 4. 15. FKET, (Jen. 18. 4. and 19. 2. and 49. 10.
I Sam. 12. 14. if ye will—and serve him 24. only—aud serve him in truth
1 Pet. 9 20. bul Veted for your f. JuQe :2-l able 'o present vou faultless FAVOUR. Gf-n. 39. 21. Dent. 33. 23.
1 Sam. 2. 9. keep f. of bis saints Neh. 9.21. their f. swelled imi Job 12. 5. is ready to slip with his f. 29. 15. eyes lo blind, and f. was I to tlM P» 73. 2. my f. were almost none 116. 8. delivered my f. from falling 119. 59. turned my (. lo thy te»tiiiion5»i 101 refrained my f. frotii every evH 105. thy tvurd is a lamp to my f. Prov. 4. 2(i. peuider the path of thy f. Is. 59. 7. their f. run to evil, and make Luke 1. 79. guide our f. inio the way of 1 Kings 18. 12. thy servant did—2 Kings 4. 1. 2 Kings 17. 28. how they should Fs. 15. 4. he honoreth theui that 22. 2.3. ve that-trust in him, 115, 11.
1Sam. 2. 2C. Samuel in f. with Lord and Job 10. '3. granted me life and f. Pa. 5 13. with f. wilt thou compass
30. .S. in his f. is life ; weeping may en 10 >. 4. remember me with f. that Prov. 31 30 f. iJ deceitful and beauty Luke 2. m f with God and man Pa. 41. 11. know thou favouresl me FEAR, Gou. 'j 2. Exod. 15. 16. Pa. -'>3. 5. in f. n here no f. was 90. 11. acc rdmg to thy f. so wrath 119. 38. servint devoted to thv f 120. flesh trembleth for f.'of thee Prov. 1. 26 mock when your f. Cometh 29. 25 f. of man bringeth a snare
3:3. 8. let all the earth34. 9. O— vc his saints, no want to them that— 115. 13. he will bless them that 118. 4. let them that—sav, his niercy 135. 20. Ve that—bless tlie Lord Prov. 3. 7.—and depart from evil
24. 21. my son—and meddle not with Jer 5. 24. let us now—that giveth rain 26. 19. did not he—and besought the Lord Hos. 3. 5. and shall—and his goodness Jonah 1. 9. I—the God of heaven Gen. 15. I. fear nut, I am thy shield 26. 94.— for I am with thee Num. 14. 9. Lord is with us—them Deut. I. 91.—neither be discouraged nor dismayed, 31. 8. Josh. 8. 1. ar.d 10. 25. Ps. 56. 4. I will -lot f. what flesh can do, 118.
6. 15. f. shod with the preparation of Heb. 12. 13. straight paths for your f. Uev. 11. 11. Ihey stood upon their f. FEIGNED, I Sain. 21. 13. Ps. 17. 1. 2 Pet. 2. Xfeiirnedly, Jer. 3. 10. FELLOW, (Jen. 19. 9. E.\od. 2. 13. Eccl. 4. 10. if they fall, one will lift up his I Zech. i:!. 7. man that is iiiv f. Acts 94. 5. a pestilent f. 22'. 29. Horn. 16. 7. my f. prisoner. Col. 4. 10. 2 Cor. S. 23. my f. helper, 3 John 8.
Is. 8. 19. f. not their f. nor be afraid 13. let him be your f. Gen. 31. 49. 29. 13. their f. toward me is taught h" 63. 17. hardened our hearts from tiiy r Jer. 32. 40. put my f. in their hearts Mai. 1. 6. if m.ister w here is my f. Rom. 13. 7. render f. to whom f. 2 Tim. 1. 7. spirit of f. but of power Heb. 2. 15. who through f. of death
Ei)li. 2. 19. I", citizens, 3. 6. f. heirs Col. 1. 7. •'. servant, 4. 7. Rev. 6. 11. and I9l
6. Heb. II. ti.
Is. 41. 10.—for I am with thee, I will help thee, 13. and 43 5. 43. I.—for r have redeemed thee Jer. 5. 29. f. ye not me, saith the Lord 30. 10.—O my serv.ani Jacob, and be not dismaved, 46. 97, 28. Mat. 10. 28.—them' that kill the body Luke 12. :!2.—littic lli« k for it is you'rFath.'s Exod. I. 17. inidwives/frtrfrf God, 21.
10. and 29. 9. Phil. 4. 3. f. laborers, I Thess. 3. 2. 2. 2.5. f. soldier, Philem. 1. 2, 24.
12. 28. with reverence and godly f.
1 Pet. 1. 17. time of sojourning here with f.
1 John 4. 18. no. f. in love, casteth out f. Gen. 20. 11. fear of Gud not in this place 2 Sam. 23. 3. ruling in Neh. 5. 15. so did not I because of Ps. 3S. 1. no—before his eyes, Rom. 3. 18. i Cor. 7. 1. perfecting holiness in Job 23. 28. /e«r of Loril, that is wisdom Ps. 19. 9.—is clean enduring for ever 34. 11. children I will teach you 111.10.— is hBfiinningof wisdom or knowledge, I'r. 1. 7. and 9. 10. Pf. 1. 29. they did not choose 8 13— is to hale evil
I's. 45. 7. oil of gladness above f. Heb. 1 9.
. 94. 20. hiw i; fellowship with Iliee Acts 2. 49. continued stedl'astly in a|HRitlefl' doctrine and f.
1 Cor. 1.9. God by whom called lo f. of Jesu* Christ
10. 90. should have f with devils 2 Cor. 6. 14. what f. halh righu>ousne!<8 witb unrighli'(iusiie?s
14. 31. people f. Lord and believed
I !*am. 19. IP. all people sreatlv f. the Lord
1 Kings 18. 3. Uhadiah f. the Lord greatly,
8. 4. f. of luiiiisieriiig to saints Gal. 2. 9. gave us right hand off. Eph. 5. II. no f. with unfruitful work* of Phil. I. 5. for your f. in the gospel
19. Neh. 7. 9. Hanani f. God above many Job 1. 1. ore that f. God and eschewe evil Ps. 76. 7. thou art to he f. who
10. 27.—prolonsieth days 14 26. in— is strong confidence 27.— is a fountain of life 15 33.— is (he instruction of wisdom
89. 7. God is greatly to be f. in assembly 96. 4. liord is to he f. above all gods 130. 4. forgiveness, that mayest he f. Mai. 3. 16. they that f. Lord spiike often Acts 10. 9. one (hat f. Lord with his house Heb. 5. 7. was heard in that he f. Gen. 99. 19. 'hat Xhmifrnresl God Job I. 8. thai fearclh God, 9. 3. Ps. 25. 19. what man is he that f. Lord
2. I. if Ihere he any f. of the Spirit
3. 10. may know him and f. of his sul ferings
1 John I. 3. f. with iiSj our f. with Fallier
Ifi 16. by—men depart from evil 19 23.—tendeth to life ; satisfied 29. 4. by—are riches, honour, life 93. 17. be thou in— all day long
6. we have t.
7. f. one with another FERVENT in spirit, Acts 18. 25. lioin. 12. II. f. in spirit, serving the IxiM 2 Cor. 7. 7. your f. mind toward me James 5. 16. f. prayer of rigluieous man t«. 33. 6 — is his treasure Acts 9. 31. walking in—and comfort Ps 2. II. with fear, Phil. 2. 12. /Heb. 11. 7. Jude 2:1. save— Deut. 4. 10 learn to fear me
119. I. hiesseil is Ihe man that f. Lord 128. 1. every ime lliat f. the Lord Prov. 98. 14. hapjiy is the man that (. alway
1 Pet. 4. 8. have f. charity among yourselTM 2 Pet. 3. 10. melt with f. heal, 12. Col. 4. 12. F.paphras always InboriDg/ercoK
Is. .50. 10. whoamoni; you f. Lord and Acts 10. IS. one that f. God and of good
5. 29. such an heart that would f. me 28. 58. niayest f. this glorious name 8 Kings 17. 39. Lord vour God ye shall f. ly for you in prayers
I Pet. I. 92. love one another f. FEW, Gen. 99. 90. I's. 105. 19.
35. he that f. God and works righteousness.Mat. 7. 14. way to life, f. find it 20. 16. many culled, but f. chosen, 93.
' Chr. 16. .30. f. him before all the
13. 26. whosoever among you f. God Kxod. 15. 11. fearful in ])raises Mat. 8. 96. wiiy rire ye f. Mark 4. 40. Ileb 10. 97. certain f. lookini; for of 31. f. thing to fall into hands of liv- '/ Chr. 6. 31. that they may f. thee, 33 Neh. 1. 11. servant desire to f. thy name Ps. 23. 4. I will f. no evil, for thou art 31. 19. goodness laid up for those that f.
14. 25. 21. been faithful In a f. tilings Rev. 9. 14. I have a f. things against thee
3. 4. thou hast a f. names in Sardls FIDELITY, all good. Tit. 9. 10. FIERCENESS of anger, Deut. 13.7. Josh. fil. 5. heritage of those that f. thy name 86. II. incline my heart to f. thy name Jer. 10. 7. who would not f. thee 32. .39. heart that may f. me for ever Mai. 4. 2. to you that f. my name shall Sun Luke 12. .i. fl him who can cast, Mat. 10. 9S. Rom. 8. 15. not spirit of bondage again f. ing Rev 21. a. f. and unbelieving shall be cast
I's. .55. ri.fenrfiilne.i-- anil Irenihling
96. 2 Kings 93. 9(i. Job 4. 10. and 10. 16 and 39.94. and 41. 10. Ps. 85.3. Jer. 25. 38 Hos. II. 9. FIEH V law. Dent. 33.2. Num. 21. 6. f. serpents, 8 Deut. 8. 15. Ps. 21. 9. make them as a f. oVHn Eph. 6. 16. (inem h f. darts of devil Heb. 10.27. f. indignation devour
Is. 33. 14. f. Iialh surprised hvpocriles Ps. i:i9. 14. I am fetirfulhi nnA wonderfully K1;AST, Gen. Ivi. 3. an<l 91. 8. Prov. 15. 15. merry heart has continual f. Errl. 10. 19. a f. is made for laucliter
11. 21. be not high-minded hut f. f'eb. 4. 1. f. lest n promise being left us
Is. 25. 6. Lord uuike to all peo[>Ie a f. of
12. 21. Moses said, 1 exceedingly f. and Rev. 2. 10. f. none of these thincs that 1 Cor. 5. 8. lei us Keep f. hut not with rKKBLE, Gen. :m. 12. Job 4. 4.
11. 18. saints and Iheru that f. thv name Gen. 48. 18. this do aud live, fur \ fccr God F/Xod 18. 21. such as—men of truth Ps. 66 16. come hear all ye that I*s. 105. 37. not one f. person among
I Pet. 4. 12. not si range the : trial which FIGS, Gen. 3. 7. Is. 34. 4. imd 38. 21. Jer. 21. 2. very good f. naiigiuy f. 29. 17. Mat. 7. 16. do nirii gather (Vor thistles James 3. 12. can f. tree bear olive berries M vine f. Judges 9. 10. Hir-tree, I Kings 4. 2.5. MIe. 4. 4.
Is. 35. 3. confirm the f. knees ZiTh. 12. 8. he that 's f. sli.-ill he ns David
I Thess. 5. M. comforl Ihe f. minderl fcccl. 5. 7. dreams, vanities, f. thou God lleti. 19. 19. lill up Ihe f. kHcrs KKEI), fed. Gen. 'JS, :I0. and 30. :t6. Ps. 2H. !). f. them aud lill them up
8. 12. shall go well with them that
12. 13.—and keep his commandments lob 37. 24. therefore men do fnir Itim *«. 2.S. 14. secret of Lord with Ihem that 33. 18. eye of Lord upon them that— 34.7. angel of Lord em amps nhont that Is. :<6. 16. Hos. 9. 10. Nnh. 3. 12. Hab 3.
;I7. 3. vf rilv thou shall he f.
17 /ech. 3. 10. Mat. 21. 19. and 94 Luke i:i. 6, 7. John 1. 48, .50. Rev. 6. 13 FIfillT I Sam. 17.20. Exod. 14. 14. Alls 5. 39. found to f. against God 23. 9. let us not f. against (Jod
19. 14. death shall f. on them Prov. 10. 21. lipti of righteous f many
Is. .58. I t. f. ilii'e with heritage of Jacob Jer. .3. 15. pastors f. vou with knowledge
9. there is no want to Ilicm that.Arts 20. 9K. lo f. rhurrh of God which 8.'5. 9. his salvation i.- nigh In them that 103. 13. as father pities, so Lord them that— I Cor. 9. 26. so f. I not ns one Ihai
1 Cor. 13. .'). give all niy gooils to f. poor ' Tim. 6. 12. r. the good f. of faith
3. 9. I have f. vou with inilk, aud not Rev. 7. 17. Lamb in the Ihriuie f. Item
'I"im. 4. 7. I have fought a good f Heb. 10. :i9. n great f. of alllk'tions
17. mercy everlasting (Ui Ihem that 111. .5. giveth meat to them that I Kings 99 97 f, him wiili brrailot nitlictlon Prov. :I0 8 f nie «'illi IVmhI conx-ei lent Siuig I. 8. f. Ihv kids l.csiile slieph* rd»' Mic. 7. 11. f. Ihy people with thy rod John 21.15. f. my Iambs, f. my sheep, 16. 17.
11. 31. waxed valiant Ir f. FIGI'KE, Rom. 5. 14. 1 Cor. 4. 6. Hah 9. 1 21 and 11 19. I. I'et. 3. 21. FILL. Job 8 21 and 2:1 4 Ps. 81. 10. open niouih wide, I will f. It Jer. 2:1. 21. I f. heaven and earth Rom. 1.5. 13. God f. vou with all toy Eph. 4. 10. ascendeil, might f all lom 2U
M.';. 19. fulfil the dcxi'-«H of ihran that— 147. II. Lord takes nasiire In them thnwMi 10. Ofl.—who Is able to (leftrny InXe 1. ."ii'. his mercy cm them that (torn (wnfrali.in
Iloiii. 12. 90. If enemy hunger f. him
1 Pet. 5. 2. f. flock of God among you
Is. 44. 20. \\e feedelh on ashes Bong 2. 16. lie f. among lilies, 6. 3. l>vul. 6. 2. mighteiit fear the Lora 13 thou shait—Ihy Ood '0 1«)
FI FI.
Epb. S. 30. meml>ers of his—and bmM;o I S4. I r up (hat heliind of affiictions 72 19. tniHi JiUrd witli his glory LiUke 1. S3, hath T. Iiiinsrv with pood Acts 9. 17. r. svith tlie H<i"lv (;host, 13. 9, 52. and 4. ^, .'II. .iml -2. 4. l.iike I. 15. Rom. 15. M. f. with all kmiu ledge S Cor. 7. 4 I am f. with coiiilnrt Eph. 3. 19 f. w ith all rullles i,( Cmi
Met. 19. 30. nianv that be f. shall be last, 90.
6. 12. we v> restle not against—biu Heb. 2. 14. children ara partakers of— 2 Cor. 1. 12. not with fleslily wisiloni Col. 2. 18. pulled up by his (. mind
Hi. Mark 10. 31. 22. 38. this is the f. and great commandment Acts 26. 23. f. that should rise from dead Rom. 11. 3.5. who hath f. given to him
1 Pet. 2. 11. abstain from f. lusts FLOCK, Gen. 32. 5. Ps. 77 . 20. Is. 40. li and 63. li. Jer. 13. 17,20. Zech. 11. 4. feed tlie f. of slaughter, 7 Luke 12. 32. fear not, little f. for it is Acts 20. 28. take heed to all the f. 29.
1 Cor. 15. 45 f. Adam, 47. f. man of earth 2 Cor. 8. .5. f. gave their own selves to Lord
5. IS. not with wine, but f. with spirit Phil. 1. II f. with fruits of ri«;liteoiisne33 Ool. 1. 19. I. with knowledge of hi.s will 9 rim I. 4 uiindfiil of tears, f. with Eph. 1. 23. fiilnes:^ of him Jilictk all ir. all riLTH, l9. 4. 4. I Cor. 4. i3. Job 15. '.i. more Jltliy is man Ps 14. 3. altoaether become f. 53. 3. It. 64. 6. all <tur riphteou.sness as f. rigs Col. 3. 8. put olf f. commuaicatiun
12. accepted, if there be f. willing mind
1 Pet. 4. 17. if judgment f. begin at us
1 Pet. 5. S. feed the f. of God among yoo FLOURISH, Is. 17. 11. and 66 14 Ps. 72. 7. shall the righteous f 16. and 92. 12
I John 4. 1!). because he f loved us Rev. 2. 4. left thy f love, 5. do f. works
20. 5. this is f. resurrection, 6. Mat. 1. •2a.f.rst.-/,orn, Luke 2. 7. Horn. 8. 29. f. among many brethren Col. 1 1.5. f. of every creature
J3. 14. Prov. 11. 28. and 14. U 99. 7. when workers of iniquity f. 132. J8. on himself shall crown f FOLLOW, Gen. 44. 4. Exod. 14. 4 Exod. 23. 2. shall not f. a multitude to ic Deut. 16. 20. that is just shalt thou f Ps. 38. 90. I f. the thing that good is Is. 51. 1. my people that f. after rightcousnese Hos. 6. 3. know if we f. on to know Lord Rom. 14. 19. f. things that make for peace
18. f. fr<un dead Heb. 12. 23. to gen. iLssem. ana church of f. Kom. 11. 16. iffirst fruit, be holy Prov. 3. 9. honour the Lord with f. of all Rom. 8.23. having fir.it-fruiU of Spirit
1 Tim. 3. 3. grecuy off. lucre, 8. Tit. 1 7, II.
1 l>eU 5. 2. U Pet. 2. 7. ve.ve<i witii i. conversation /ude 8. f. dreamers defile the tiesh Jlev. 22. 11. that is f. let him li« f. stilt iames I. 21. lay a|i:irt M Jilthiiies.i )37.ek. 3fi. 25. from all your f. I will a V(tr. 7. 1. clean.-'e ourselves from all f. FINALLY, 2 Cor. 13. II. Eph. (i. 10. Phil. 3.
1 Cor. 15. 20. C. f. of them that slept, 23. James 1. 18. we a kind of f of creatures Rev. 14. 4. redeemed are f. toG. and Lamb FISH, Exek. 29. 4, 5. and 47. 9, 10.
1 Cor. 14. I. f after charily, desire gifts Phil. 3. 12. but I f. after that I may appre
1 Thess. 5. 15. ever f. that which is good
Jer. 16. 16. fiskers, Ezek. 47. 10. Ma». 4. 18,
19. John 21. 7. Is. 19. a FLAME, E.vod. 3. 2. Judges 13. 20.
I. and 4. 8. 2 Ttiess. 3.1.1 Pet. 3. 8.
1 Tim. 6. 11. f. after righteousness, godlinesu 2 Tim. 2. 22. f. righteous, faith, charity, peace Heb 12. 14 f. peace with all men
IINO, Gen. 19. II. and 38. 22. Num. 32. 23. your sin shall f. you out fob II 7. who hy searching can f. God Prov. I.2H. shall seek me and not f. me lion? .5. 7. I sought but could not f him ler. (i. 16. ye shall I. rest to your souls 29. 13. shall seek ine and f. me when Mat. 7. 7. seek and ye shall (. Luke 11. 9.
Ps. 104. 4. maketh ministers f. of fire, Heb.
13. 7 whose faith f. considering the end
I. 7. 106. 18. f. burnt up wicked. Num. 16. 35. Is 10. 17. Holy One of Israel for a f. 2 Thess. 1 . 8. in flaming fire taking vengeance FL.\TTER, Ps. 78. 3i;. Prov. 2. 16. and 20.
1 Pet. 1 2\ example sliimld f. his steps 3 John I., f. not evil, but that which is good Rev. 14. 13. their works do f. them Ps. 23. 6. go'Hiness and mercv shall follow mt Mat. 4. 19.-9. 9. and 19. 21. 'Luke 5.27 and 9. 59. John 1. 43. and 21. 19. Mat. 16. 24 take up cross and Luke 18. 22. sell that thou hast, and John 12. 26. if man serve me, let him Num. 14. 24. halh fu Uiured me fully 32. 12. wholly f. the Lord, Deut. 1 36. Josh. 14. 8, 9, 14 Rom. 9. 30. f. not after righteousness, 31 I law of righteou ness Ps. 63. 8. soul follmrrih hard after thee Mat. 10. 38. takelli n(jt his cross and f. me Mark 9. 38. he f. not us, Luke 9. 49. FOLLV wrought in Israel, Gen. 34. 7 Deitf 92. 21. Josh. 7. 15. Judges 20. 6. Job 4. 18. angels he charged with f. Ps. 49. 13. their way is their f 85. 8. let them not turn again to f. Pr. 26. 4, 5. answer fool according to his 2 Tim. 3. 9. their f. shall he manifested FOOD, Gen. 3. 6. Deut. 10. 18. Job 23. 12. words more than necessary f. Ps. 78. 25. men did eat angels' f 136. 25. who givetli f. to all flesh 146. 7. who givetli f. to the hungry Pr. 30. 8. feed with f. convenient for me Acts 14. 17. filling our heartswith f. and 9 Cor. 9. 10. ministered bread for your f.
19. Job 32. 21, 22. 1 Thess. 2. 5. FLEE, Is. 10. 3. and 20. 6. Heb. 6. 18. Prov. 28. 1. wicked f. when no man pursueth
14. wav to life, few that f. it
10. ;i9. f. life ; loseth life shall f. it, 16 25.
M.'il. 3. 7, who warned vou to f. from 1 1. 2.9. ye shall f. rest to your souls John 7. 34 seek me, and shall not f. me Rom. 7. 18. how to do good, 1 f. not 2 Tim. 1. 18. may f. mercy in that day Heb. 4. Ifi. may f. grace to help Rev. 9. 6. seek death and shall not f. Prov. 8. 35. whoso ^ndef* me, f. life
1 Cor. 6. 18. f. fornication, 10. 14. I. idolat.
1 Tim. 6. II. man of God f. these things 2 Tim. 2. 22. f. youthful lusts James 4. 7. resist devil, he will f. from you FLESH, Gen. 2. 21. 1 Cor. 15. 39. Gen. 2. 24. thev shall be' one f. Mat. 19. 5. 1 Cor. G. 16. Eph. 5. 31. Job 10. 11. clotiied me vyith skin and f. Ps. 56. 4. what f. can do to me 78. remembered that they were but f Jer. 17. 5. cursed that maketh f. his arm Mat. 26. 41. spirit is willing, hut f. weak John 1, 14. the word was made f.
18. 22. whoso f. a wife, f. a good thing Ercl. 9. in. whatsoever hand f. to do Mat. 7. 8. that seekelh f. Luke 11. 10. U. 58. 13. not./fitrfinjown pleasures Rom. II. 33 his ways past f. out FINE, Joha-i. 1. Is. 3. -Xi. Lev. 2. 1 Ps. 81.
6. 53. eat f. of Son of man, .52. .55, 56. 63. f. profit, nothing, words are spirit Rom. 7. 25. serve with f. law of sin
16. Prov. 2"). 4. FINGER of God, Rxod. 8. 19. and 31. 18. Deut. 9. 10. Luke 11. 20.
1 Kiiigj 12. 1(1. my little f. shall be thicker Pt. t. 3. heaven is work of thy f. 144. 1. he leachetli my f. to fight Pmv. 6. 13. he teachelh with his f. Liikc 1 1 4G. touch not with one of your f iohn 20. 27 reach hither tliv f. FINISH transgression, l)ati. 9. 94. John 17. 4. I have f. work, 19. .30. it is f. Acts 2 i. 24. f. my cf)urse with joy 2 ("or. 8 6. would f. in yon this grace B Tim. 4. 7. I have f. my course James 1. 15. sin when f. hringeth forth Heb. 12. 2. author and finisher of faith FIRE, Exod. 3. 2. and 0. 18. and 40. 38. Gen. 19. 2-1. Lord rained f. and brimstone Ps. 11.6. rain f. and brimstone on wicked 39. .1 while niusinz the f. burned Prov. 6.27. can man take f. in his bosom 25. 22. heap coals of f. on head, Rom.
8. 12. debtors not to f. to live after f.
9. 3. kinsmen according to the f.
5. of whom concerning the f Christ 13. 14 make not provision for f.
! Cor. 1. 29. that no f. should glory 2 Cor. I. 17. purpose according to f.
10. 2. walked according to the f. Gal. .5. 17. f. lusts against Spirit, and Spirit aiainst f. 24. Christ's, have crucified f. with Eph. 6. 5. masters according to f. Hch. 12. 9 we had fathers of our f. Jnde 7. going after strange f. 23. h.ating garment spotted by f. John H. 15. y'e judge after tie fle.ih Rom. 8. 1. walk not—but afler Spirit, 9.
I Tim. 6. 8. having f. and raiment FOtJL said in his heart, Ps. 14. 1. and 53. 1 Jer. 17. II. at end of days shall he a f. Mat. 5. 22. who shall say to brother, thou f. Luke 19. 20. thou f this night thy soul
1 Cor. .3. 18. let him become a f. that 9 Cor. II. Ifi. think me as a f. 2:i. as a f. Pp. 75. i.foiilx deal not foolishly
94. 8. ye f. when will ye he vvi.se
.5. the\' that are —mind things off.
1.3. if y'e live—>e .shall die, 12.
107. 17. f. because of their tiansgressiona Prov. I. 7. f. despise wisdom, 22. f. bkts kn 'wiedge
1 Cor. 1. 2'''. not many wise men
10. 18. Israel—Rom. 9. 8. Gal. 6. 13. 9 Cor. 5. 16. know no man—know Christ
12. 20. Bong 8. 6. as coals of f. hath vehement
13. 20. companion of f. he dest oyea
10. 3. walk in f. not war 2 Pet. 2. 10. walk— in Inst of uncleanness Ps. 65. 2. to thee shall alt fle':li come
Is. 9 18. wickedness burneth as a f.
14. 8. folly of f. is deceitful
9. f. make a mock at sin
10. 17 light of Israel for a f for a flame 31. 9. Lord of hosts whose f. in Zion 33. 14. who shall dwell with devouring f. 43. 2. walkest thro' f. shall not be burnt Jer. a). 29. is not mv word like f. 20. 9. Amos 5. 6 lest Lord break out like f.
Ifi. 29. instruction of f. is tolly Eccl. 5. 4. he halh no pleasure in f. Mat. 23. 17. ye f. and blind, 19. Rom. 1. 92. professing to he wise became I
Is. 40. ii.— is grass, I Pel. 1. 24. 49. 26 shall know that I am thy Re Jer. :12. 27. I am the Lord, the God of— Joel 2. 28. I will pour my Spirit on Lu''.c3. 6.—shall see salvation of God, Psnl.
I Cor. 4. 10. we are f. for Christ's sake Eph. 5. 15. walk cirnimspectly, nol as f Deut. 32. 6. foolish people and unwise Ps. .5. 5 f. shall not stand in thy sight 73. 22. so f. was I and ignorant Mat. 7. 96 on sand like to a f man
7. 4. Lord God called to contend by f. Ilab. 2. 13. labour in very f. for Zech. 2. 5. I will be a wall off. round 3.2. brand plucked out off. Amos 4.
:m. 3. Jonn 17. 2. given him power over Rom. 7. 5. «hen we were i» the flesh
P. 8. that are—cannot please God
II. Mai. ^ 2. he shall he as a refiner's f.
1 Tim. 3. 16. mvstery ; God manifested
25. 9. virgins, five were wise andfivet Rom. I. 21. their f. heart was iinrkened Gal. 3. I. O f. Galatians, w ho bewitched Eph. .5. 4. filthiness, nor f. talking Tit. 3. 3. were sometimes f. disobedient Gen. 31. 8. done footiahhi, Num. 12. '• • i Sam. 13. 13. 9 Sam. 94. io. I Chron. 91 B 2 Chr. 16. 9. Pr. 14. 17. 2 ( or. 1 1. 21 Job 1 . 92. Job sinned not, nor < barged Goil 9 Sam. !.>. 31. turn counsel into fniili.ihnut Pr. 12. 93. heart of fools proclaimeth f
1 Pet. 3. 18. he was put to death—4. I. Gen. 9. 23. ww jitsli, 29. 14. Job 19.26. Ps. 63.
Ifat. o. iO. cut down and cast Into f. 7. 19.
12. burn with unquenchable f. Mark
9. 43, 44, 4i;, 48. Luke 3. 17. Luke 9. 54. command f. to come flown
1. and 1 19. '20. John 6. 51, .55, 56. Rom. 7.
IS. John 1. 13. horn not of will nf Ihefletti
12. 49. I am C(mie to send f. on earth
3. C. that which is born—is f. Rom. 8. 5. after f. do mind things Gal. 5. 19. works—are manifest
I Cor. 3 13. revealed hy f.—f. try every, 15. Heb. 12. 29. our God is a consuming f. iude 22. pulling them out of the f. hating -
Mat. .-5. «i. hrU-firr., 18. 9. Mark 9. 47. Lev. 10. I. flravee firr, .Num. 3.4. and 26.61. FIRST, Mat. 10. 2. Esther 1. 14.
6. 8. soweth to f shallreap corruption Eph. 2. 3. lusts— ,desires_
1 Pet. 3. 21. not putting away filth
14. 24. f. of fools Is folly, 15. 2, . i. 99. 1.5. {. Is .lonnd in heart of child
I John 9. 16. lust— , of the eyes, pride of Mat. 16. n.ftesk and hlonil nol revealed la. 41 4. the Lord the f. and the last, 44. fi. ml 4ft 12. Rev. 1. II, 17. and 2.8. and 22.
{4. 9. thoneht of f is sin 17. 22. bray a fool, yet his f not depart
1 Cor. 1.5. 50.—cannot inherit the kingdom of God Gal. I. 16. I conferred not with-
13. Hat. 6. 33. seek f. the kingdom of God
I Cor. I. 18. preaching of the cross '.o th«v that periil' f '' b (. cast out the beam, Luke 6. 43
FO FO PR
Dart. 9. 9. to our Lord be ion;; uirrry and f. Mark 3. 29. hath never f. hut, Luke 12. 10. .\cls ,5. 31. to give repentance and f of sins
Mat. 7. Ih.fuvTtHei on a rock, I's.S4. 2. Ptot, I Cuf. 1. 51. Gi.d \ry f. of pre.irhrnj tn save 23. Chrial cnicilieil, to (Jreeks f. 25. f. of (lod is wiser than men
3. 19. Is. 14. 32. Ps. 11. 3. if the fuaiiilarions be destroyed Job 4. 19. whose f. is in the dawt Prov. 10. 25 righteous is an everlasting f.
21). 18. may receive f. of sins by faith Eph. 1. 7. f. of sins according to riches Col. 1. 14. redemption, even f. of sins Exod. 34. 7. /I'ririnr iniquity, transgression
2. 14. they are f. to liim ; neitjier can he
3. 19. wisdom of world is f. with God . FOOT, shall not stiiiiiMe, Pr. 3. 23 Eccl. b. I. kei:p thy f. when goest to God
Is. 98. 16. I lay in Zion a sure f. Rom. 15.90. test I build npnn another Diaii%l and sin. Num. 14. 18. Mic. 7. 18 Eph. 4. .3-2. r. one another. Col. 3. 13. FORM, Gen. 1. 2. I Sam. "28. 14.
1 Cor. 3. 10. laid f. 12. build on this f. Eph. 2.90. built on f. of the prophets
Is. 5S. 1;*. turn away f. from sabbath
1 Tim. 6. 19. lay up a good f. for tinie 2 Tim. 2. !9. the f. of God stands sure Heb. 11. 10. a city which hath f. Rev. 21. 14. the citv hath twelve f. Mat. 13. 35. foundation of the world. 25. M John 17. 24. Eph. 1.4. 1 Pet. 1.90. ReT 15
Is. 53. 9 hath no f. nor comeliness Rom. 2. 20. hast the f. of knowledre 6 17. obeyed from heart that f. of doctrine Phil. 2. 6. who being in f. of God, thought
Jiat. IS. 8. if thy f. offend thee, cut it off
I iJor. I'i. l.S. if f. say, Iwcaiise I am not Heb. 10. ai. trodden under f. Son of God F01!BE\lt. Ex. ii. 5. 1 Cor. 9. B. Rom. '2. 4. "(Hjdness and fiirhearauce, 3. 25. FOIIBIL) .Mark in. H. Luke Iti. 16. and 6.
8. and 17. 8. Ps. 104. .5. Pror.
7. took upon him the f. of a servant 2 Tim. 1. 13. hold fast f. of sound words
29. Acts 24. 23. and 28. 31.
13, 16. FOUNTAIN, Gen. 7. II. Dent. 8 7. Dent. 33. 28. f. of Jacob on a htnd of Ps. 36. 9. with thee is f. of life 68. 26. bless the Lord from f. of Is/nel Prov. 5. 18. let thv f. be blessed
I Tim. 4. X forbiddiitg to marry
3. 5. having f. of godliness but denying
1 Tliess. 2. liv. 1". us to speak to Gentiles KORCfi, -Mat. II. 12. Heb. 9. 17.
Is. 45. 7. 1 f. the light, and create darkrress Dent. 32. 18. forgotten (Jod that furmetl Pr. 26. 10. God that f. .all things Is. 27. II. f. them, will shew no favour 43. 21 . this |)eople have I f. for myself 44. 2. I f. thee f. from the womb, 24. 54. 17, no we:ipon f. against thee prosper Rom. 9. 20. thing f. say to him that f. it Gal. 4. 19. till Christ be f. in vou Ps. 94. 9. that furweth the eye Zech. 12. 1. f. spirit of man'within him Jer. 10. Ifi. he is former of all things, 51. 19. FORNICATION, 2 Chron. 21. 11. Is. 23. 17.
Is. (iO. .5. f. of the (Jentiles shall rome, 11. Job 6. 2.'>. how r'irrcibie riahl words FOREF.\THERS, 2 Tim. 1.3. Jer. II. 10. FOREHEAD, Ex. 23. 38. Lev. 13. 41. Jer. 3. 3. thou hast a whore's f. Ezek. 3. 8. thy f. strong ajaisist their f. Rev. 7. 3. seaied in their f. 9. 4.
13. 14. law of wise is a t of life 14. 97. fetir of Lord is a f. of lifo Eccl. 19. fi pilrher broken at the f. Song 4, 19. f. .sealed, 15 f. of gardens Jer. 9. 13. the Lord f. of living waters, 17.
13. 16. mark in their f. 14. 9. and 90. 4.
9. J. that mine eyes were a f. of tears Joel 3. 18. a (. out of house of the Lord Zech. 13. I. be a f . onened for house of Rev. 2!. li give of f.'of life, freely, 99. 17. FOXES, Jndges 15. 4. Ps. 6:1. 10. Song 9. 15 Lam. 5. 18. Ezek. 13. 4. Mat. 8. 20. Luki 13 32. FRAGMENTS, Mat 14.20. Ittark& 43. and
14. 1. Father's nai ie written in f. 03.4. FOREK.VOW, Rom. 8.29. and 11.2. Acts 2. 23. f'trfkiiowlcilrre of God 5' Pet. 1.2. FOREORDAINED, I Pet. 1.20. FORERUNNER, Heb. H. 20. FORESEETIl, Pr. 22. 3. and 27. 12. FOREIGNERS, Ex. 12. 4.5. Oeut. 15. 3. Obad. 11. Eph. 2. 19. FOREWARN, Luke 12. .">. FORGAT Lord, Judges 3. 7. 1 Pam. 12. 9. Ps. 78. II. f. his works and wonders, 106. 13
Ezek. 16. 15, 26, 29. Mat. .5. ,32. put away wife for cause off. J9. 9. e.TC'pt it be for f. John 8. 41. we be not horn of f. Acts 15. 90. abstain from f. 29. and 21. 25. Rom. 1. 99. filled with all f. wickedness
8. 19, 20. John 6. 12, 13. FRAIL I am, I's. 39. 4. FRAME, Ps. .50. 19. and 94. 20. and 103. 14
1 Cor. 5. I. there is f. among you, such
Is. 29. 16. Jer. 18. II. Eph 9.91. Heb. 11.3 FREE, Exod. 21. 2. Lev. 19. 20. 2 Chr. 99. 31. as were of a f. heart lOfi. 21. f. (Jod, their Saviour Lam. 3. 17. I f. prosperity Hos. 2. 13. f. nie, saith the Lord Deut. 9. 7. remember and fargn not how lob 8. 13. paths of all that f. God Ps. 4.5. H). f. thy own (icple, and
6. 13. boily not for f. 18. dee f.
7. 2. tn avoid f. every man have his wife
Ps. 5!. 12. uphold with thy f. spirit
88. 5. f. amnns the dead, like stain John 8, 32, truth shall make you f. 36. if .son make f shall be f. indeed Row. 5. 15. so al.so is f. gift, lt>. 18.
10. 8. neither let ns commit f. ? Cor. 19. 91. not repented of their f. Gal. 5. 19. works of flesh, adultery, f Eph. 5. 3. hut f. and all uucleanness Col. 3. ,5. morlify f. nncleanness.50. 22. consider this, ye that f. God
59. II. Slav not lest my jwople f. 103. 2. f. liot all his benefits
6. 7. f. from sin, 18, 22. f. from righl et)us!iess, 20.
1 Thess. 4. 3. should abstain from f. Jnde 7. giving theniselven to f. Rev. 2. 14. taught to commit f. 20. 21. I gave herspace to re|)ent of herf
7. 3. f. from law, 8. 2. f. from law of sin
119. 16. I will not f. thy words, 83, 93, IW), 141, 153, 176.
I Cor. 7. 22. the L.'s f. ninn,Christ'sservaW Gal. 3. 28. neither bond nor f. Cot. 3. II.
Prf/V. 3. 1. niy son, f. not iriV law
Is. 49. 1.5. can woman f. her suckine child
5. t. Christ hath made us f. not enlanj 9 Thess. .3. 1. word may have f. rimrse
9. 21. neither repented of their f.
Jer. 2 X2. can a maid f. her ornaments Heh B. 10. (Jod not unri|:liteous to f. your
14. 8. of the wine of her f. 17. 2.
I Pet. 2. 16. as f. and nut using liberty
17. 4. abouiinati(m and filthiness of her f. 18. 3. committed f. with her, 9.
Ilos. 14. 4. I Will love them freely Mat. 10. 8. r. ye have received, f. cive Rom. 3. 24. jn.stitied f. by his smce
13. 16. to ilo good and cunimunicate, i. not 2. be not furgriM to entertain James 1 25. be not .i f. hearer Pi. 44. 24. thou ftirn Fttrsl our affliction
19. 2. did corrupt the earth with her f. Ezek. 16. 15. furnirutinns. Mat. 15. 19.
8. 32. with him f. give ns all thinf[*
1 Cor. 2 12. things f. civen ns of (Jod Rev. 21. 6. of fonntnin of life f. 22. 17. FRET, Ps. 37. I, 7, 8. Pror 24. 19, Prov. 19. 3. his heart f. agairrst the lrf>rd Ezek. 16. 43. hast frettea me in atl FRIEND, Jer. 6. 91. Hos. 3. I. Exod. 33. 11. to Moses, as a man to J'l. f Deut. 13. 6. f which is as his own soul 2 Sain. 16. 17. is this kindness to thv f. 2 Chron. 90. 7. Abraham thy f. Is. 4 1 . 8. Jamr*
1 Cor. .5. 9. furnieatm-i, 10. 11 and 6. 9. Heb.
9. 19. he f. not the cry of the afflicted
12. Ifi. FORSAKE, Deut. 12. 19. and 31. 16. Deut. 4. 31. Lord thv (Jod will not f. thee 31. 6, 8. I Chr. 98. 90. Heb. 13. 5. Josh. 1.5. I will not fail thee nor f. thee, Is.
Pr. 2. 17. f. the covenant of her God aines 1. 24. f. what manner of man
/hil. .3. 13. f"r'rniiiiii those thin.'s Iwhind
Ps. 1(1. II. God' hath f'-rsnltrn 42. 9. woy hast thon f. ine 77. 9. hath (Jod f. to be eracious 119. 61. I have not f. thv law
41. 17. and 12 16.
I Sam. 12. 22. Lord will not f. his [wople
1 Kings*). 13. I will not f. my jieople
8. 57. let hirii not leave nor f. us 2 Chr. 1.5. 3. If ye f. him, he wilf f. you Ps. 27. 10. father an<I mother f. me
Is. 17. 10. Imst f. the (Jod of thy salvation
49. 14. Zion said rriy Iord hath f. ine
2. 2:1.
Jer. S. :I2. mv prop.ie hnve I. rue, days
Jofi 6. 14. pity should be shewed from his f Prov. 17. 17. f. hiveth at all times
3. 21. have f. their (Jod, Pent. 32. 18. 50. 5. covenant that shall not be f. Meb. 12. 5. (. the exhortation FORGAVE their iiiiipiitv, Ps. 78. 38. Mat. 18. 27. f. him his drirt, :'2. Luke 7. 42. frankly f. them h'lth
94. 14. neither will he f. his inheritance
I.s. .55. 7. let the wicked f. his wnv Jer. 17. 13. that f. thee shall he ashamed Jonah 2. 8. f. their own mercy Ps. 71. II. (!oil hath fur Mkm him 92. I. my (Jod, why f. me, ,Mnl. 97 46.
18. 21. a f. that sticks rlo-ser than bro ther 27 10. own f. and father's f. for«ak» not Song .5. Ifi. this is my beloved and my f. Mic. 7. 5. trnst ye not in a f. put not John 15. 13. lay down life for his f.
4:1. love mo«t, i(t whom f. most 2 for. 2. 10. f. any thing, I f. it in [)erxon Col. 3. 13. as ('brisi f. you, also do ye Ph :J2. 5. fitrtrare-t the iniquity of
37. 95. 1 have not seen the righteous f.
Is. 49 I'L I,nrd hath f. niy Lord hath for Rolten
14. ye are my f. if, 15. called yon f. James 4. 4. f. of the world is enemy of (Jo«l,54. 7. sniall moment have I f. thee Jer. 2, 13. f. me, the fountain of living wa-
9.1. *. thon wBst a God that f. them Ex. ;H. :S3. now formi'f their sin Pm h i 5. thon art good and ready to f. W 9. 9. therefore f. them not fi-ienilship of world is enmity with (JimI Prov. 92. 24. make no f. n itii anani'rv ters, 17. 13. Mat. 19. 27. we have f. all, 29. f. houses 2 Cor. 4. 9. persecuted hut nol f. Prov. 2. 17. fnrsftlirtfi the guide of her 28. 13. ponfesseth and f. shall find Ileb. 10. 95. not f. the assembling
18. 21. hath f. must shew hiniwlfA»r»4 iv FROWARD, Job .5, 13. 1 Pet. 9 18. Deut. :i2. 20. a very f. geiiernfton Ps. 18. 26. with f. "will shew thyself f.
Jer. 31. 34. I will f. their iuiipiity, .56. 3.
Milt. (). 12. f. us our debts, as we
14. if ye f. men, 15. if you f. not lle\it. 32. 15. he fumonk Got\ which mad*
9. (i. .'^iin of man hath power on earth to r. Luko 6. 37. r. and ye shnll be forgiven
101. 4. f. heart shnll depart from Prov. 4. 24. f. mouth, r>. 12. and 8. f3. 10.31 f. tongue, 11.20. ( heart, 17. »
I's. 119. 87. I f. not Ihy precepts 9 Tim. 4. Hi. all ?n<'n f. me FORTRESS and rork. Lord is mv, 9 Snm. 22. 9. Ps. 18.2. nnd3l.3. and 71.3. and 91.
3. 32. the f. is nbomiiinli!in to the l.or<
23. 31. Fallier f. tlie Tii, they know not Is. .57. 17. went on frotrtiritly Prov. 6. 14. frnirnritness is in him FRUIT, (Jen. 4. 3. T.ev. 19. 94. Gen. 30.2. withheld f. of wonih, Exod. 9! S 2 Kings 19. :I0 bear f. upward, Is. :r7. 31
9. and 144. 2. Jer. 16. 19. FOUND, Gen. 26. 19. and 31. 37. Eccl. 7. 27, this have I f, that, 29. 28. one man among n thousand have I John I. 9 faithful to f. ns our sins
Ph. I. whose transgrfsslon if* fiiriiven
85. 2. f. the irii()uiiy of thy people
In. 33. 24. people shall Ik) f. their iniipiities Mat 9 9. good c heer, thv sins be f. thee
I's. 9*?. 14. shall hrinir forth f. iti old aa*
I f. Song !). 1. I f. him not, 4. I f. him
197. 3. f. ofwomh is his reward Prov. 11.30 t. of righteous Is tree of life Song 9. 3. his f. was sweet »o my taste
12. 31. all manner of sin f. 33. not be f. Luke 7. 47. to whom little is c. loveth Rom. 4. 7. blessed whose iniij lilies are f. Eph 4. '12. as C.ix\ I-afh f. you. Col. 3. 13. James 5 15. eonlesfi ills sins, they shnll be f. lohn 2. I2. your sins are f. vou
Is. 55. 6. seek the Lord while he u>ay be f.
65. I I am f. of them that sought me not E/.ek. 30. I sought a man hut f. none Dan. 5 27. weiched and f. wanting 9 Cor. .5. 3. shnll not he f. naked Phil. 3. 9. f. in lilni, not having my 2 Pel. 3. 14. nixv )>» f of h<ui In peac*
4. 13. pleasant f. 7. Kt. f. of n Hey, « II
Is. 3. 10. ent the f. of their doing*
97. 9. all the f. to take away sin
Pi. 103. 3. wbo fonrirrlli nil Ihy Iniquity.57. 19. i reate (. of the lips, per.fe, fieac*
I Ho*. 10. I empty vine brings f. to bl Htm* 34
130. 4. I* (here JmritivtHe'$ with Ihee
GA GE GL
[4. 8. from me is thy f. found Mic 6. 7. f. of my bociy, for sin of my aoxxl Uat. 7. 17. gocd tree brings good f. 18. 19.
Ps. 69. 21. gav> me g. for drink. Mat. 27 34. Jer. 8. 14. give us water of g. 9. 15. Lam. 3. 19. remembering the wormwood and Acts 14 27. opentd the door if laiiA ualoO Kom. 2. 14. G. wliii h have n »t the law
3. 29. is he not also God <»1 G. \e8 of
19. 2*. f. good ; tree known by his f.
11. 25. till fulness of G. be come in 15. 10. rejoice ye G. wilii his people 12. in his name shall G. trust. Ma* 12. 21. Eph.S. 6. G. be IcIIbw heirs and partakers g. 5. Acts 8. 23. thou art In g. of bitterness G.\l', to stand in, Ezek. 22. 30. GARDEN, Gen. 2. 15. and 3. 23. and 13. 10. Song 4. 12. a g. enclosed is my sister
20. 29 not drink of f. of I'ine till fjuke 1. 42. bleased is the f. cl thy womb Jobn 4. 3<i g.tthers f. to eternal life
15. 2 branch liearetli not f. lie taketh
16. blow on my g. 5. 1. and 6. 2, 11. Jer. 31. 12. soul as watered g. Is. 58. 11. GARMENT, Josh. 7. 21. Ezra 9. 3. Job 37. 17. how thy garments are warm away every branch lieareth f. he purgeth it, to bring fortli more f. Rvvt 6. 21 what f. had, 22. f. to holiness Gal. 5. ffi. f. of spirit is love, joy, peace EpU. 5. 9. f of spirit is in all goodness Phil. 4. 17. desire f. that may abound Heb. 12. 11. peaceable f. of righteousness
8. preach annuig G. unsearchable riches of Christ
1 Tim. 2. 7. a teacher of G. 2 Tim I. 11.
3. 16. G. manifest in flesh, preached to G. GENTLE, among you, 1 Thess. 9. 7. 2 Tim. 2. 24. servant of Lord must be g T it. 3. 2. be g. shewing all meekness J unes 3. 17. wisdom from above is g.
I's. 22. 18. parted my g. among them
Is. 9. 5. baule with g. rolled in blood
59. 17. put on g. of vengeance 61. 3 g. of praise for spirit of heaviness Joel 2 13. rend your hearts and not g. Mat. 21. 8. spread their g. in the way Acts 9. 39. shewing g. Dorcas made James 5. 2. your g. are moth eaten Kev. 3. 4. have not detiled tlieir g. 16. 15. watchetli and keepeth his g. GATE, Gen. 19. 1. and 31. 20, 24. Gen. 22. 17. possess g. of his enemies 28. 17. this is house of God, g. of heaven Job 29. 7. 1 went to g. prepared Ps. 118. 20. this g. of the Lord into Mat. 7. 13. enter strait g. Luke 13. 24. Heb. 13. 12. sull'ered without the g.
1.3 la. sacritices of praise f. of our Jrmes y 18. f. of righteousness is sown in Bev 22. 2. yielded f in every month Mat 3. 8. \)rin% fruits meet for repentance
1 Pet. 2. 18. not only to the g. hut froward Ps. 18. ;J5. thy gentlenes.^ made me great 2 t;or. 111. I. be.seech by the g. ot Christ <ial. 5. 22. fruit of the Spirit is love, joj. g. Is. 40. II gciuiij lead those with young GIFT, 1 Cor. 1. 7. and 7. 7. Exod. 23. 8. take no g. for the g. blindeth the wise, Deut. 16. 19. 9 dir. I'J. 7. Pr. 17. 8. a g. is ;is a precious stone, 23.
7. 16. shall know them liy their f. 8 Cor. 9. 10. increase the f. of righteousness Phil. 1. 11. filled with f. of righteousness ianies3. 17. full of good f. without hypocrisy FRUSTBATE, Is. 44. 25. Gal. 2. 21. FULL, Gen. 15. Ifi. Ex. 16. 3, 8. Deut. 34. 9. Joshua f. of the spirit of wisdom Ruth 1. 12. I went out f. and returned
18. 16. a man's g. maketh room lor him 21. 14. a g. in secret |>acilieth anger Eccl. 7. 7. a g. destroyeth the heart Mat. 5. 24. leave there thy g. and be—and then come and oilier thy g. John 4. 10. if thou knewest the g. of God Rom. 6. 23. g. of God is eternal life Ejih. 2. 8. tli.ough faith it is the g. of Phil. 4. 17. not because I desire a g. 1 Tim. 4. 14. neglect not the g. that is 2 Tim. 1. 6. stir up the g. of God which ia io thee Hell. 6. 4. tasted of heavenly g. James 1. 17. every good and perfect g. Ps. (i8. 18. received gifts for men Mat. 7. 1 1. give good g. to v«ur children Rom. II. 29. for g. and calling of (Jod Eph. 4. 8. led captivity and gave g. to men (iIRD with strength, Ps. 18. 32. Fs. 30. II. g. me with gladness Luke 12. 35. let your loins be girded, I Pet. 1.
1 Sam. 2. 5. that were f. have hired out lob 5. 26. come to grave in f. age
14. 1. of few days and f. of trouble Ps. 17. 14. they are f. of children Pr. 27. 7. f soul loathetli lioney-comh 30 9. ".est I be f. and deny the Lord Luke 4. 1. Jesus being f of the Holy Ghost
I's. 9. 13. up from gates of death 24. 7. lift up your heads, O g. 9. Is. 20. 2. 87. 2. Lord luveth g. of Zion more 100. 4. enter his g. with thanksgiving
1 18. 19. open for me g. of righteousness
6. 25. woe to you that are f. for John 1 14. of God, f. of grace and truth
Is. 38. 10. to go to g. of the grave Mat. 16. 18. g. of hell will not prevail GATHER thte from all nations, Deut 30.3. Neb. 1. 9. Jer. 29. 14. Ps. 26. 9. g. not my soul with sinners Zeph. 3. 18. g. them that are sorrowful Mat. 3. 12. g. his wheat into garner
1 Cor. 4. 8. now ye are f. now ye are rich Phil. 4. 12. know both to be f. and to Col. 2. 2. riches of f. assfirante 8 Tim. 4. 5. f. pioof of thy ministry Heb. 6. 11. diligence to f. assurance of 10.^. draw near in f. assurance of Gen. 29. 27./tt/«, Ex. 23. 2i). Ps. 145. 19. f. the desire of them that Hal. 3. 15. it becotneth us to f. all righteous.
7. 16. do men g. grapes of thorns Eph. I. 10. to g. in one all things E.icod. 16. 18, 21. he that iratkered much, had nothing over ; g. little, no lack, 2 Cor. 8.
5. 17. not to destroy the law, but to f. Acta 13. 23. who shall f. all my will Luke 21. 24. till times of Gentiles be f. Gal 5. 14. law is f. in one word
15. Mat. 23. 37. g. thy children as hen g. John 4. 36. g. fruit unto eternal life GAVE, Gen. 14. 20. Exod. II. 3. Job 1. 21. Lord g. and Lord taketh away Ps. 81. 12. I g. them up unto heart's lust Eccl. 12. 7. spirit return to God that g. it
Eph. 6. 14. having your loins g. with Is. a o.girdte, Mat. 3.4. Kev. 1. 13. and 15.6 GIVE, Gen. 12. 7. and 30. 31.
16. shall not f. lust of the flesh 6.2. bear burden, and so f. law of Christ Eph. 2. 3. f. desires of flesh and mind Phi. 2. 2. f. ye my joy, thai ye be like Col. 4. iti the ministry, in the Lord, that thou
1 Kings 3. 5. ask » hat I shall g thee Ps. 2. 8. I shall g. thee the heathen 29. II. Lord will g. striingtli to his 37. 4. g. thee the desires of thy heart 84. II. Lord will g. grace and glory 104. 27. niayest g. them Iheir meat 109. 4. I g. myself to prayer J< r. 17. 10. to g. every man according lohis ft'orks, 32. 19. Rev. 22. 19. Hos. 11. 8. how shall 1 g. llioe up Luke 6. ;)8. g. and it shall he eiven you John 10. 28. I g. to them eternal life Acts .3. 6. such as I have g. unto thee 20. 35. more blessed to ;. Ilian receive Rom. 8. .32. freely g. us all things Eph. 4. 28. to g. to him that needeth
Is. 42. 24. who g. Jacob for a spoil John I. 12. he g. power to become sons f. it. 8The8s. 1. II. f. all the good pleasure
3. 16. God g. his only begotten Son
1 Cor. 3. fi. God g. the increase, 7. 9 Cor. 8. 5. first g. themselves to the Lord Gal. I. 4. who g. himself for our sins it mes 2. 8. if ye f. the royal law Rev. 17. 17. put in their hearts to f. hin Job 20. 22. in fulness of su Aiciency, in
2. 20. g. himself for me. Tit. 2. 14. Eph. 4. 8. g. gifts unto men, 11. g some apos-
Pg. 16. 11. in thy presence is f. of joy John 1 Ifi. of his f. have we received Rom. II. 25. till f. of (Jentiles be come tles 2 Tim. 2. 6. g. himself a ransom for all Ps. 21. 4. asked life, thou navest it John 17.4. work thou g. 22. glory thou g. me,
15. 29. f. of blessing of the gospel G»l. 4. 4. when f. of lime was come Eph. I. 10. dispensation of f. of times 23. f. of him that filleth all in all
6. the men thou g. me, 12, and 18. 9. which thou g. me, lost none GENEALOGIES, 1 Tim. I. 4. Tit. 3. 9. GENERATION, Gen. 2. 4. and 6. 9. Deut. 32. .5. a perverue and crooked g. 20. a very froward g. in whom Ps. 14. 5. God is in the g. of ihr. righteoua 22. 30. accounted to the Lord for a g. 24. 6. this is the g. of them that seek 109. 18. written for the g. to come
3. 19. ye may be filled with f. of God
I Tim. 4. 15 g. thyself wholly to them, that thy profiting may appear to all 2Sam.99. 50. thanks,] Clir. I6.h,34,35 41 Neb. 12. 94. Ps. 35. 18. and 79. 13 and 92. 1. and 105. 1. and 107. 1. and 118. 1. and
4. 13. perfect to the stature of f. of Christ Col. I 19. in him should all f. dwell
2. 9. in him dwells all f. of Godhead FURY, is not in me, Is. 27. 4. 59. i8. repay f. to his adversaries Jer. 6. II. I am full of f. of Lord ; weary
1.36. 1. Ps. 6. 5. in grave who shall—to thee
30. 4.—at rememb. of his holiness. 97. 12. 119. 1)2. at midnight 1 will rise to Eph. 1. 16. cease not to- -I Thesa. 1. S. 9 Thess. 2. 13. Col. I. 3.
10. 25. pour out thy f. on heathen
Pr. 22. 24. with furious man not go FURNACE, Dent. 4. 20. Jer. 11 4. Ps. 12.6. U. 31. 9. and 48. 10. Dan. 3. l>, II. Mat. 13.
1 12. 2. g. of upright shall be blessed 145. 4. one g. shall praise thy works to Is. .53. 8. who declare his g. Acts 8. ,33. Mat. 3. 7. - e g. of vi|)ers, 19. 34. and 23. 33. Luke ni."- g. wiser than the children of light Acts 13. 36 had served his g. according
I Thess. .5. 18. in every thing—Phi'. 4. 6 Mat. 13. 12. to him shall be girrn
42, .50. Rev. I. 15. FURNISHED, Dent. 15. 14. Pr. 9. 9. 2 Tim. 3. 17. thoroughly f. to all good worka G GABRIEL, Dan. 8. 16. and 9. 21. Luke 1. 19,
11. it is g. to you lo know (he mysteries Luke 19. 46. to whom much is g John 6. 39. of all which he h ith g. ine
1 Pet. 2. 9. 1. eiiosen g. to shew praises Pa. 33. 11. thoughts to all urneratinns 45. 17. name to be remembered in all g. 72. 5. fear thee throughout all g. 79. 13. shew forth thy praise in all g. 65. 5. draw out thy anger to all g. 89. 4. build thy throne to all g. 90. I. our dwelling place in all g. 100. 5. his truth enduretli to all g. 102. 21. thv years are through all g. 119. 90. thy faithfulness is V nil g. 145. 13. thy dominior end' reth to all g. Col 1. 2''i. the mvstery *^.d fr m ages and g. GENTILES, Gen. 10. .. Jer. 4. 7.
1)5 can come to me e.vccpt it be g 19 except it were g. lin e from Rom. jn. hath first g. to him, and it
2fi. GAIN, Prov. 3. 14. Job 22. 3. Job 27. 8. hope of hypocrite, tho' he hath g. Im. 33. 15 despisetli the g. of oppressions fbU. 1. 21 to live is Chrint, to die is g. 3. 7. what were g. to me I counted loss
I Cor. 9. 12. known things I'recly g. us 9 Cor. 9. 7. God loves the cheerful giver Ps. 37. 21. shews mercy and givrtli Prov. 28. 97. he that g. to p<ior shall not
Is. 40. 29. g. power to the faint
1 Tim. B. 5. supposing e. is godliness
42. g. breath to the people on earth
6. godlinecs with contentment is great
1 Tim. 0. 17. g. us richly all things James 1. 5. g. to all men liberally
R. Mat. 16. 26. if he should g. the whole
4. (>. he 2. more graie lo llie humble
Is. 1 1. 10. to it shall the G. seek 42. 6 a light of the G. 49. 0. Lnke 2. 32. Acts 13. 47. 60. 3. G. shall ccune to thy lltsht
I Cur. 9. 19. servant to all, that I might g. 18. 15. thou hnst trainrd thy brother Luke 19, 16. thy pound hath g. ten pounds Tit. I. 9. convince [rrtinsnuers AeU 19. 29. jainjayinr, Rom. 10. 21. g. |ieo-
I let. 4. 11. of the ability that God g.
(;i ,.M), n\y heart is, I's
Ps. 31. 7. I will be g. and rejoice in thy 64. 10. righteous shall lie g. in the I<cr<l 104. 31. I will be c. in the Lord 122. 1. I w;is g. when tbev said, let ua Luke 1. \X glad tidings, 8. 1,15, 32. Act! 13 32. Rom. 10. 15. Mark 6. 20. heard him glaiUy, 12 ff2. 2. G. shall see thv rightci iisnesa Mat. 6. 39. al\er these things do G. seek
I Luke 21. 24. trodden of G. till times of (i. be Judo II. periahed in the e. of Core GALL J b 16. 13. and 20. 14, 25. Deut. 29 lo. root bears g. and wormwood 32. 33 ttieir grapea are itrapea of g fulfilh-d i John 7. 35 to the dispersed among the O
I Act* I.' Ms lo. we turn lo the G.
GL GO GO
Lake 8. 40 peopl* g. received li u Acts 2. 41. thai g. received his word PUor. 12. 15. 1 will ve-y g. spend and be Ps 4. 7. put gladness in my lieart 30. U. hart girded ine with g. 45. 7. anointed with oil of g. Heb 1.9. 51. 8. make ine to liear joy and g. 97. 11 g. sown for tile upright in heart 100 2. serve tlie Lord with g. lOB 5. rejoice in the g. of tliy nation U. 35. 10. shdl obtain joy and g. 51. il. 51. 3. joy and g. sliitll be found in it Acts 2. 4ti. eat liieir meat with g. 14. 17. filling tlieir iiearts with food and 48 11. and 60. 7. and 66. 18. John 8. 50. and 17. 21. E.\od. 33. 18. thy glory, Ps. 8. 1. and 63. 2. U.
Dent. 4 -iO. ^0 -j-ell with thee 5. 16. snd It 13. Prov. II. III. and 31). 29 Job 34. 21. seeth all Ins gomgt V». 17. 5. hold up iiiy g. m thy « sy 40. 2. set my feel and establish nriv j[. 68.24. seen thy g. O God, in liiesaiictiiu* 121. 8. Lord preserve thy g. out, aitd Prov. 5. 21. he poiidereih all his g.
60. 19. anil 03. 15. Jer. 14. 21.
1 Chron. 10. 10. glory ye in his holy Ps. 04. 10. ujiright in heart shall g.
1(16. 5. I may g. with thy inheritance
Is. 41. 10. slialt g. Ill Holy One of Israel 45. 25. seed of Israel be justified, and g. Jer. 9. 2J. him that clorieth, g. in this Rom. 4. 2. bath g. but not before ijod
20. 24. man's g. are of the Lord Mic. 5. 2. whose g. are of old, from GOAT, Lev. 3. 12. anil 0. 8, 21, 99. Is. I. II. I delight not ili Mood of o'ii<i<> Ezek. 34. 17. judge between rnins'a.'Ki g Dan. s. 5. he g. 8. rough g. 21 Zech. 10. 3. 1 punishe-l j,! g. Mat. 25. 32, 33. se: '.j; g. on fi i I and Heb. 9. 12. V. -.'f 13. 19. and 10. 4. (JOD, and r:i! ffT -nen representing Gd4, Exod. 4. If ».r 1 7. I and 92. 2ti. I's. m. 1, 6. John 10. 34. for idols which aie i«it in God's place, Deut. 32. 91. Judg. 0. 31. and 140 other places, for devil, god of lliii world, 2 Cor. 4. 4. and for true G. about 3420 times Gen. 17. I. I am Alinishty G. Job 36. 5. Is.
,5. 3. we g. in tribiilatiiui
1 Cor. I. 31. that glorietli g. in the Lord
3. 21. let nt; man g. in men 2 Cor. 5. 12. to g. on our behalf—them whiL.i gGLASS, we see through, 1 Cor. 13. 12. 9 Cor. 3 18. beholding as in a g. lames 1. 23. behold natural face in a g. Rev. 4. (j. a sea of g. 15. 2 21. 18. cilv was pure gold like clear g GL(JO.\IIiNESil, Joel 2. 2. Zeph. 1. 1.5. OLORY, Gen. 31. 1. Ps. 49. 10. g. in appearance
II. 18. many g. aller the flesh 12 1. it is not expedient for ine to p.
9. will 1 rather g. in my infirmities Gal 6. I I God forbid I g. save in tlie
Is. 25. 5. strong people shall glorify thee
00. 7. I will g. the house of my glory Mat. 5. 10. g. your Father in heaven John 12. 98. Father g. thy name, 17. 1. g. Son 21. 19. by what death he should g. God
I Sam 4. 91 g. is departed from Israel. C i ron. 29. 11 thine the power and g. Mat. b. 13. Ps. 8. .5. crowned with g. and honor, Heb.
1 Cor. 6. 20. g. God in your body and
0. and 10. 21. Jer. 32. 18. Gen. 17. 7. to be a G. to thee and tliy seeO Exod. 6. 7, 21, 3;i. everlasting G. pg. 90. a Is. 40. 28. Rom. 10. 20. Exod. 8. 10. none like the Lord our G. I Kioa 8. 93 Ps. ;i.5. 10. and 80. ><. and C9. 0. Exod. 18. II. Lord is greater ilian all oods Deut. 10. 17. G. of gods. Josh. 22. 29. f)aD.» 47. Ps. 130. 2. Deut. 32. .fO.'thcre is no G. with nie, I Kin» 8. 23. 2 Kings 5. 15. 2 Chron. 6. 14. and :<a. 15. Is. 43. 10. and 44. 6, 8. and 45 5, 14, 91 , 29. Job 3,3. 12. G. is greater than man, 36 26. Ps. 18. 31. who is G. save ine Lord, 86. 10. Dan. 9. 4. great and dreadful <; Neh, I. Mic. 7. 18. H ho is a (i. like to Ibre Mat. 6. 24. not serve (J. and iiiauii Mon
I Pet. 2. '2. g. God in day of visitation Rev. 1.5. 4. who not fear thee, and g. thy Lev. 10. 3. before all I will lie glorified Ps. 50. 2;i. whoso otfereth praise g. me Mat. 9. 8. they g. God, 15. 31. Luke 7. 16. John 7. 39. Jesus was not yet g.
2. 7. 73. 24. afterward receive me to g. 89. 17. thou art the g. of their strength 145. II. speak of the g. of thy kingdom Pkov. 3. 35. the wise shall inherit g.
16. 31 hoary head is a crown of g. 20. 29. g. of young men is their strength 25. 27. to search their own g. is not g. la. 4. 5. upon all tlie g. shall be a defence 23. 9. Lord purposed it, to stain the pride of all g. 24. 16. heard songs, even g. to the 2». 5. Lord shall be for a crown of g. Jer. 2. 11. changed their g. Ps. Kl!i. 20. Ezek. 20. li. the g. of all lands, 15. Hos. 4. 7. change their g. into shame Hag. 2. 7. 1 will fill this house with g. 9. g. of this latter house sliall be greater Zech. 2. 5. be the g. in the midst, 8 after the
15. 8. herein is my Father g. 17. 10. all mine are thine, I am g. in Acts 3. 13. God of our fathers hath g. his
4. 91. all men g. God for that was done Rom. 1. 21. they g. him not as God
8. 30. whom he justified, them lie g. Gal. I. 24. they g. God in me 2Thess. ;. 10. shall come to beg. in his .saints,
3. 1. word of Lord have free course and be g. Heb. 5 5. even Christ g. not himself to 1 Pet. 4. II. God in all things may he g. 14. on your part he is g. Rev. 18. 7. how much she hath g. herself
19. 17. none good but one, that is G. Mark 12. 97. not G. id' dead, hut <d' living.fi. there is one G. and none otiin John 17 3. the only true G. 1 John 5. 90 .Acts 7. 2. G. of glory appeared to .\br:ihaiD Rum. 3. 4. let G. be true, and man a liar g. sefit me
1 Cor. 5. 6. glorying, 9. 15. 2 Cor. 7. 4. and I). 13. build temple and shall bear the g: Mat. 6. 2. may have g. of men
12. 11. Exod. 15. 6. glorioM.^ in power
8. 31. if G. be fur lis, who can be agalK 9. 5. over all G. blessed for ever 15. 5. G. of patience, 13. G. of liupa
II. who is like thee, g. in huliness Deut. 28. 58. fear this g. and fearful Lord
16. 27. come in g. of his Father, 24 30
I .uke 2. 14 K. to God in the highest 32 itghl of (Jentilps, g. of thy people John 1 14. liis g. the g. of only begotten S<m
1 Chron. 99. 13. praise thy g. name Ps. 45. 13. king's daughter all g. within 60. 2. make his praise g. 72. 19. blessed be his g." name, Neh. 9. 5. 70. 4. art more g. and e.xcellent 87. 3 g. things are spoken of city of God III. 3. his work is honorable and g. 145. 5. »[ieak of the g. honor of thy
1 Cor. 1.5. 28. that G. may be all inaE aCor. 1. 3 G. of allcoinioit » 2Tliess.2.4. above all, called G. Dan. II a
17. 5. fi-lorif) me with the g. I had 2"2. g. wliich thou i/avest I have given Bern. 3. 7 seek for g. and lioiior
1 Tim, 3. 10. (;. manifest in flesh Heb. 8. 10. I n ill be lo them a G. 2 Pet. 5. 10. G. of all grace, n hen 2 John 4. 12. no man sien G. John I. 18. Deut. 10. 17. great God, 2 Sam. 7. 99. 2 Cb» 2. 5. Job 30. 90. Neh. I. .5. Prov, 90. 10. Jer 39. 18, 19. Dan. 9, 4, Tit, 9, 13 Hev, 19. K Deut. 5. 2(). liring God, Josh, 3. II), I Sam
11. 3:!. to whom be g. forever, Gal. 1.5. 2 Tim. 4. in. Heb. 13.21. Rom. IR. "7 to God be g. through Christ
1 Cor. 1 1 7. man is g. of God, woman is. g. of man 15 43. ill dishonor, it is raised in g. a Cor. 3. 18. chanced from g. to g. 4. 17. exceeding and eternal weight ..fg. Eph. 1. 6. praise of g. of his grace
12. make known his g. m.njestjr (a. 4. 2. branch of the Lord shall be g. II. 10. his rest shall be g. 22. 2;). be for a g. throne to his Father's house 30. 30. cause his g. voice to be beard 33. 21. g. Lord will be tons a place
17. 96, 36. 2 Kings 19. 4, 10. and 22 ulhet places Exod, 34, fi. God merriful, Dent. 4. 31. 2 Chr 30. 9. Neh. 9. 31. Ps. 1 10. h. Jonah 4. 2. Gen. 49. 24. mighty God, Deut. 7. 21. and 10
3. 21. to him be g. in the church
13. niy tribulation for you is your g Phil. 3. 19. whose g. is in their shame Col. I. 27. (Christ in you the hope of g 3. 4. appt'ar with him in g.
49. 5. 1 shall be g. in eyes of the Lord 60. 13. make the place of my feel g. 03. I. who is this g. in his apparel
17. Neh. 9. .32. Jiib .30. 5. Ps, .50. 1, and 1:^3
9, .5. Is. 9. 6. and 10. 21. Jer. 32. ix. Hn
19. his g. arm, I f. a g. name Jer. 17 19. a g. hiL'h thnuie fnnn beginning Rom. 8.21. g. liberty of children (tf God 2 Cor. 3. 7. ministration was g. 8. 10, II.
1. 19. 9 Chron. 15. 3. «ni« God, Jer. 10 10. loliD IT 3. I Thess. 1. 9. I l'>hn .5. 90. Gen. 39. 9. do this wickedness and s:n aitatna
1 Tness. 2. 12. bath called you to g. 20. ye are <.:;r g. and joy, 19.
1 Tim 3 10 received up into g.
God, Num. 91. 5. Ps. 78. 19. Hos. 13. 16 Acts .5. 39. and 9:1. 9. Rom. 8. 7. and 9. 20 Rev. 13. 0. Dan. II. 30. Ps. 49. 9. btfort God, 50. 13. &; 61. 7. & 68
1 Pc't 1 8. joy unspeakable, full of g. 11. suffering of and g. should follow, 21.
4. 4. light of g. gospel should shine Eph. 5. 27. present to hiin.self a g. church Phil. 3. 21. vile body like his g. body Col. I. 1 1. according to his g. power
4. in. bis c. tie revealed, 14. spirit of g. 5. 1 partaker of the g. be revealed
3. Eccl. 2. 91). Luke I. 0. Rom, 9. 13. &. 3
I Tim. I. II. according to g. gospel of blessed Tit. 9. 1.3. looking for g. appoarniice of E.tod. 15. I. irlorioiislii, Is. 24. 2.3. GLUTTON, Ileiit. 21. 20. Prov. 23. 21. Mat. II. 19. glutloniius, Luke 7. 34. (JN ASH, Job 10. 9. Ps. 35. 10. and 37. 12. and 112. 10. Lam. 9. I(i. Mark 9. 18. Mat. 8. 12. gnii.ihhig of Ireth, 13. 49, .50. and 92. 13. and 01. 51. ami 25. 30. Luke 13. 28. G.NAT, and swallow a camel. Mat. 23. 94. GNAW, Zoph. 3. 3. Hev. 10. 10. GO, Judges 0. 14. I .'^nm. 12 J:' Mat. 8. 9. Luke 10. :VI. John 0. 08. Job 10.21. I go, Ps. 39. 13. and 139.7. Mat. 21. .30. John 7. 3.3. and 8. 11,91,22. and 13. 33. and II'. .5. Exod. 4. 23. lei mv people go, .5. 1. Gen. 39. 90. not let go, Exod. 3. 19. Job 27. 6. iong 3. 4. Exod. 93.93. shall go 39 34. and 33. 14. Acts 95. 19.
19. I Tim. 5. 21. James I. 27. Rev. 3. 9. John 9. 10. of God, Acts 5. 39. Rom, 9, IB K Cor, 1.30. and II. 12. 2 Cor. 5. If. and 3
4. y© shall receive a crown of g. 10. called us to eternal g. by Christ.lesfts 2 Pel 1 3. called us to g. and virtue
5. Phil. I.9K. I John 3. 10. nnd 4. 1,3,6. and 5. 19. 3 John II. Exod. 2. 9;i. to God, Ps. 43. 4. Errl. 19. 7. la. .58.9. Lam. 3.41. John 13.3. Heh. 7.95. Exod 1 1 0. and 12. 2:1. 1 Pet. 3. 18. and 4 0. E.-v 5. 9. and 12. 5.
17. cnine n voice from the excellent
SKer 1. 11. worthy to receive g. 5. 19. Uom.
If.. 27 1 Tim. 1. 17. 1 Pet. II. Jude 25. ipsli. 7 19. irirc glorji lo (!. of Israel, 1 Sam. fi. .5. 1 Chron. I(i. '29. 29. 2. and 90.8. and 11.5. I. Luke 17. 18. Rev. 14. 7. P». 19. !. ghmi ,if Goil, Prov. 25.2. Acts 7. 55. Rom. :i 2;t and .5. 9. 1 Cor. 10. 31. and Jeii. C a9. wiWi God, 94. antl 0. 9. and .TJ.9fl Kxod. 19. 17. I S*m, 14,45, 9 Sam 'fl 1 Job 9, 2, nnd 25, 4, Ps. 78. 8. Hos 1 IJ John 5. 18. Phil. 9. 0. Gen. 28. 21. my God, Exod. 15. 2. Ps. a ! and 31. 14. lind 91. 9. and 118. 28. !!(«. 9
11. 7. 9('oi 4 t liev. 21. II. Exort.
9:l. Zech. 13. 8. John 90. 17,28. and abo«
2. and 40. .5. and 00. I. I",zek. I. 28. and 3.
191) ether places Exod, 5, 8. vvr God, Dem. 3i .T' 3U 9 Josh. 94, 18. 2 Sam. 22. 39. Ps. 07. 6 »l4
12, 93. and 13. 5. and 44. 4. Luke 2. 9. 2 Cor. 3. IH. Pi. 99. 9. Am ^rl<lJy, 49. 17. and 72. 19. and
181) other phces Exod. 90. 9. thy God, 5. 7, 10, :9. Pn. 50 7. and SI. 10, nnri nl Miut 310 ol Srr placet Exod, 0. 7. ynvr God, Lev. II 44. and )9 t
I Sam. 19. 91. .»*(.ii/<i go, Prv. 99. 6. Judges II. 35. go >mk, Ps. 80. 18. Num. 92. 18. go heyood, I Thess. 4. (i. Gen. 45. 1. gn on/,' Ps. 00. II). Is. .59. 11. nml I
113. 4. nnrt 148. 13. Prov. 19. II. Is. 0.3. Han. 3. 3. M;>l. 0. 29. and 19. 28. and 95. 31. John 9. 11 Rom. 9. 93. Lph. 1. 12. and 3, 4. and 140 other places Exod. ;i2. II. his God, Lev 4 22 \nd aboi 00 otbei ulacM;>. Iti Heh. I. 3.
Job'J!). 20. mil iflory, I'n. 16. 9. anil 30. 19. and .55. 1':. Jer. 51. 45. E/ek. 40. 9. Mat. 25. 6.
! John IIV 9. I Cor. 5. 10.
|7, 8. and 108. i. Is. 12. 8. iind 43. 7. and !
OR GR
Pb. 93. 6. g. and mercy shall follow me 27. 13. believed to see the g. of the Lord 31. 19. how great is tliv (!. Zech. 9. 17.
09a 17. 8 thrir God, Exuii. 29 15. Jer. *A. 7, Jl,31 anil 3-2 38. Ezek J i. 2a. and 34. 'i-l. and '£7. a7. Zech. «. 8. 2 Cor. B. IB. Rev.
Hos. 14. 2. receive us g. GRAFTED, Rom. 11. 17, 19, 23, 24 GRANT, Job 10 12. Ps. 140.8. Pr. 10.9* Rom. 15. 5. Eph. 3. 16. 3 Tim. i. 18 Rev 3. 21. GRAPES, of gall. Dent. 32. 32. Song 2. 13. the tender g 15. and 7. do* ters of g. Is. 5. 4. V. ild g. Ezek. 18. 9. soor g. .Mic. 7. 1. soul desirelh first ripe g. GRASS, Ps. 37. 2. and 90. 5. and 92 7 aad 102. 4, 11. Is. 44. 4. and 51. 12. Ps. 103. 15. man's days arc like g. Is. 40. 6. all desh is g. 7.8. 1 Pet. 1.34 Jamet 'Jl. 3 and TiO other places 2 Chron. 30. 2:t. God of keueen, Ezra 5. 11 and 6 Ifl. and 7. 12, 2:). Nell. 1. 4. and 2. 4 I's. 1.36 2<i. Dan. 2. 18, 19, 44. Jolm 1. 9. VLev 11. 13. and IK. 1 '. tl< 1. 24. 10. Ooduf Isro il. Num. 16. 9. Josh. 7 19. and 13. 33. and 2;!. 10,24. and 21. 23.
33. 5. earth is full of g. of the Lord, 145. 7. 52. I. g. of God endureth continually
65. 4. s.itisfied with the g. of thy house
1' crinvnest the year with thy g. Is. 63 7. jreat g. bestowed on Is>ael Hos 3. 5. fear tlie Lord, and his g. Rom. 2. 4. g. of (iod leadeih to repcntiince
II. 22. behold g. and severity of God Eph. 5. 9. fruit of Spirit is all g. Gal. 5. 22. GOSPEL, Mark 1. 1, 15. and 8. 3.5. Mat. 4. 23. preacliing g. of the kingdom Mark 16. 15. preach the g. to every creature Acts 20. 24. e. of the grace of God Rom. 1. 1. g.VGod, 15. I(i. 1 Tim. 1. II.
J dg. 11.23. Rulli2 12 Is 41. 17. Jer. 31. . Ezek. 8. 4. .Mat. 15. 31 4or.' 15. 33. God of peace, 16. 20. 2 Cor 13
II. 1 Thess. 5. 23. Heb. 13. 20 r*. 94. 5. God of his salvation, of our salimtion, I. 10, 11. Mat. 0. 30. if God so clothe the g. Rev. S. 7. green g. 9, 4. not hurt g GRAVE, 1 Kings 9. and 14. 13.
65. 5. and 68. 19, 20. and 79. 9. and 85. 4. und 95. I. Aces 17. 29. Godhead, Rom. 1. 20. Col. 2. 9 «ODLY, Ps. 4. 3. and 12. 1. and 32. 6. Mai. 2. 15. 2 Pet. 2. 9. 3 John 6 % Cor. 1. 12. in sincerity, iiad our con. 7. 9. sorrow alter a g. manner, 10. II. Tit. 9. 12. live soberly, righteously, and g. Heb. 19. 28. serve God acceptably with g. fear ITini. 2. 2. quiet life in all godliness, 10. and 1 Cor 1. 17. but to preach the g.
I Sam. 2. 6. Lord brings down to the g. Job 5. 26. come to thy g. in full age 14 13. hide me in llie g. 17. 1, 13. Ps. 0. 5. in the g. whoshaH give thanks
4. 5. I have begotten you through the g. 9. 14. th.-it preach g. sliould live of the g. 2 Cor. 4. 3. if our g. be hid, 4. glorious g. 11. 4. another g. which ye. Gal. 1. 6. Gal. 1. 8. preach any other g. 9. Eph. 1. 13. g. of salvation, 0. 15. g. of peace Phil. 1. 27. as it becometh the g.—faith of g. Col. 1. 5. truth of g. Gal. 2. 5. 23. hope of g. Phil. 1. .5. fellowship in g.
30. 3. L. brought my soul up from g Prov. 1. 12. swallow them rp alive , as g Ecd. 9. 10. no wisdinn in g. whither goest
3. 16. and 6. 3, o, 11. 2 Tim. 3. 5. 4. 7. exercise thyself to g. 6. 11.
Is. 38. 18. g. cannot praise thee Hos. 13. 14. the power of tlie g. O g. I will be thy destruction
8. g. is protitahic to all things
I (!or. 15. .55. O g. where Is thy victory Zech. 3. 9. I will graoe the graving Job 19. 24. graven with an iron pen
I Thess. I. 5. our g. cauie in power Heb. 4. 2. unto us was the g. preached
6. 3. doctrine according to g. Tit. 1. 1.
6. g. with contentment is great gain 2 Tim. 3. 5. having a form of g. but S I'et 1. 3. all that pertain to life and g.
1 Pet. 4. 0. g. was preached to tlie dcjd Rev. 14. 6. having everlasting g. to preach GOVERN.MENT, U. 9. 6, 7. and 22. 21. 1 Cor. 12. 28. 2 Pet. 2. 10. GRACE, Ezra 9. 8. Esther 9. 17. Ps. 84. 11. Lord will give g. and glory Pr. 3. 34. gives g. to lowly, James 4. 6. Zech. 4. 7. with shoutings, crying g. g. to it is. 49. 10. I have g. thee i pon the paln.s of Jer. 17. 1. sin g. on tables of tlieir liearu
<i. adil to patience g. 7. to g. brother-
1 Tim. 3. 4, 8, II. grove. Tit. 2. 2, 7. GRAY, Ps. 71. 18. Prov. 20.29. Hos. 7. 9. GREAT, Gen. 12. 9. and 30. 8. Deut. 29. 34. g. anger, 2 dir. 34. 21. ly kindness
3. II. what persons ought ye to be in all g. COLD, Gen. 2. 1 1. and 13. 2. Is. 2. 7 Job 23. 10. I shall come forth like g. 31. 24. if I made g. my hope or fine g. p9. 19. 10. more desired than g. yea fine g. 119. 127. love thy commandments above
1 Sam. 6. 9. great evil, Neh. 13. 27. Eccl. 9 51. Jer. 44. 7. Dan. 9. 12. Ps. 47. 2. great king, 48. 2. and 95. 3. Mai. '
19. 10. spirit of g. and supplications John 1. 14. of Father full of g. and truth
16. of fulness we receive g. for g. 17. g. and truth came by Jesus Christ Acts 18. 27. helped them, believed through g. Rom. 3. 24. juslilicd freely by his g.
14. Mat 5. 35. Job .32. 9. great men, Jer. 5. 5. Exod. 32. U. great power, Neh. 1. 10. Job 23 g. yea, fine g. 72. Pi 8. 19. my fruit is better than g. or fine g.
6. Ps. 147. 5. Nah. 1. 3. Acts 4. 33. and 8
Is. 13. 12. nian more precious than fine g. Zech. 13.9. I will try them as g. is tried
5. 20. g. did much more abound 21. g. reigned through righteousness to eternal 614. notj Luder law, but under g.
10. Rev. II. 17. Ex.32. 21.S0 rrrcar. Dent. 4. 7, 8. I Kings 3. ? Ps. 77. 13. and 103. 11. Mat. 8. 10 and 15 33. 2 Cor. 1 10. Heb. 2. 3. and 12. 1. Ro»
1 Cor. 3. 12. if any man build on this foundation, g. silver, wood
1 Tim. 9. 9. women ailorn themselves in modest apparel, not with g. 1 Pet. 3. 3.
16. 18. and 18. 17. Job 5. 9. great thinrrs, 9. 10. and 37. 5. Jer 45. 5. Hos. 8. 12. Luke 1. 49. Gen. 6. 5. great wickedness, 39. 9. Job SS I Joel 3. 13. 2 Chr. 28. 13. Job 33. 12 God is greater than man Mat. 12. 42. a g. than .'^olonum is here John 1. 50. see g. things than these II. 5. according to the election of g. 6. If by g. then not of works, otherwise g. is no more g. 2 Cor. 12. 9. my g. is sufiicient for thee Eph. 2. 5. by g. ye are saved, 8.
I Pet. 1.7. trial of faith more precious than g. Rev. 3 IS. huv of nie tried in the fire GOOD, Deut. r,. 21. and 10. 13. Gen 1 31 every thing he had mads was Tery g. 2 18. it is not s. for man to be alone 32. 12. thou saidst I will surely do thee
•7. shew exceeding riches of his g. 1. 7.
4. 29. minister g. to hearers Tit. 3. 7. justified through his g.
Heb. 4. 16. come boldly to the throne of g. 12. 28. let us have g. whereby serve Go<l
4. 12. a t thiui g. than, 8. 53. g8*.i. SO. SO. God meant it unto g. I Kings 20. 19. g. is the word of the Lord, Is.
10. 29. my Father is g. than all 14. 28. my Father is g. than I
13. 9. the heart to be established with g.
1 Cor. 14. 5. g. is he that prophesieth
39. 8. tu. 34. 8. taste and see that the Lord is g.
I John 4. 4. g. is he that is in you, 3. 20.
1 Pet 3. 7. heirs of the g. of life
5. 9. witness of God is g.
73. 1. trulv God is g. to Israel.5. 5. he giveth g. to the hutiilile 2 Pet. 2 18. grow in e. anil knowledge Rom. 17. grate and pence to you, 1 Cor. I.
1 Sam. .30. 6. David w,as greollij distressed 2 Sam. 24. 10. I have sinned g. in Ihal
85. 12. Lord will give ivhat is g8(. II. 86. 5. thou. Lord, art g. ready to forgive 106. 5. I may see the e. of thy chosen
I Kings 3. Ob.'idiah feared Ihe Lord g.
3. 2 Cor. 1. 2. Gal. 1. 3. Eph. 1. 2. Phil. i.
1 Chr. 16. 25. great is the Lord and g. to b« praised, Ps. 48. 1. and 90. 4. and 145. 3. 2 Chr. .33. 12. humbled himself g. before God Job 3. 25. thing 1 g. feared is come Ps. 28. 7. my heart g. rejoicelh
1 19. 66. thou art z. and doest g.
2. Col. I. 2. I Thess. 1. 1. 2 Thess. I. 2. Philem. 3. 1 Pet. 1.2. 2 Pet. 1.2. Jude2. Rev. I. 4. Luke 2. 40. trrace of God, Acts 11. 23. and 14.5. 9. Lord is g. to all, 130. 1. Lam. 3. 25. Lord is g. to them that wait for him Mic. 6. 8. he hath shewed thee what is g. Mat. 19. 17. why call me g. none is g. but God Bom. 3. 8. do evil that g. may come
13. 43. and 14. 3, 2'.. and 15. 40. and 20. 24, 32. Rom. .5. 15. I Cor. 1. 4. and 3. 10. and
47. 9. God is he •. exalted 89. 7. God is g. to be feared in assembly
15. 10. Eph. 3. 2, 7. Ileb. 2. 9. and 12. 15. 2 Cor. 1. 12. by—we have had conversaticai
116. 10. have I spoken ; I wi s g. afflicted Dan. 9. 23. O man, g. beloved, 10 II, la Mark 12.24. ye do g. err, not knowing Exod. 1.5. 7. greatness of Illy excellency Num. 14. 19. pardon according to g. of mercy Dent. 32. 3. ascribe ve g. to (Uir tJod
6. I. receive not—in vain
7. 18. how to perform that is g. I find not
8. 1. of—bestowed on churches
9. 14. for the exceeding—in you Gal. 2. 21. I do not frustrate— Col. 1. 6. knew—in truth
1 Thess. S. 15. follow that which is g. 3 John
II. Neh. 2. 18. hand for this good work Mit. 26. 10. wrought a—ou me John 10. 3.3. for a—we stone thee not S Cor. 9. 8. abound to every
I Chr. 29. 11. thine iV the g. 2 dir. 9. 6. Neh. 13. 22. spare accordina to g. of irercPs. 66. 3. g. of thy power. 79. 11. Eph. 1. 19. 145. 3. his g. is unsearchable, 0.
I Pet 4. 10. stewards of manifold
5. 12. this is the true—wherein ye stand Jude 4. turning—into lasciviousness Acts 15. It. ffrore of our Lord Jesus Christ, Rom. 16. 20, 24. I Cor. 16. 23. 2 Cor. 8. 9. and 13. 14. Gal. 6. 18. Phil. 4. 23. 1 Thess. 5. 98. 2 Thess. 3. 18. Philem. 25. Rev. 22. 21.—he witn you aii Gen. 43. 29 God be trrar.iovs to thee Ex. 32. 97. I will hear for I am g. 33. 19. I will be c. ^ whom I will be c. 34. 6. Lord limt iTierciful and c 2 Chr. .30.
Phil. I. 6. begun a—will finish 't Col. I. 10 fruitful in every B Thtss. 2. 17. establish you in every
Is. 63. I. travelling in g. of his strength GRI'.EDY of gain, Prov. 1. 19. and '.5. 27
Is. .56. II. ihev are g. dogs, never enough
I Tim. 5. 10. followed everv 9 Tim. 2. 21. prepared to—tit. 3. I.
I Tim. 3. 3. not g. of filthy lucre, 8 Eph. 4. 19. wtirk unclconness willi grtedintu GRIEF, Is. .53. 3, 4, 10. Heb. 13. 17. Gen. 0. 6. gnered him at his heart Judges 10. 16. his soul was g. for inlserjPs 95. 10. fcrty years long was I g. with Tit. 1. 16. to every—reprobate Heb. 13. 91. perffct in every Mat. 5. 16. may see your trood works Jolin 10. 32. many—have I shewed you Acts 9. 30. Horras was full of— Bom. 13. 3. not a terror to Eph. 9. 10. crealfd in Christ Jesus to—
9. .Veh 9. 17, 31. Ps. 103. 8. and no. 5. and 145. 8. Joel 9. 13. Num. 6. 95. Lord oe e. to thee, 2 Ham. 19. 22. Jf)b 33. 21. then he is g. to him Ps. 7'. 9. halh God foraotlen to be g. 86. 15. full of romp.'issum and g. 111. 4.
119. 158. I beheld transcressors and was g. 139. 21
Is. .54. 6. woman forsaken and g. In spirit
1 \la 2. 10 profi-s«inz zi-dliness with o 10 reported of for Jer. .1. 3. hast stricken them, they have not g.
Lam. 3. 33. nor g. (he children of men ,^mos 6. 6. not g. for alllicrion if Joseph Mark 3. 5. being g. for hardness of *ieart
9.5. tli<-—"f s 'lup are manifest Til 3. 0. he careful to 1 laintain— 14. 0eu. 10. 21. provoke to love and to .Tiol 1 19. 4. and 7«. .38.
Is. 31. IS. the Lord wait that he may be e. 19. he will be very e. to thee, 33. 9. ,-\mos 5. 15. m!iy be, Ibr Lord «'ill be e. Jonah 4. 2. knew that tlion art n g. God
I Pet. 2. 12. may by your—which Ex. 33. 19. make mv rrood'ie.-is pass
10. 22. went away g. for he had great Rom. 14. 15. if brother be e. at thy meat
Ps. 10. 5. his ways are always grievous
34. 6. 1.ord ()«id abundant in g. and truth Chr. 6. 41. liM saints rejoire In e. Meh 9. 2.5. delizbt themsi-lvps in thy g.
Mai. I. 9. beseech God to be g. Is. :t3. 2.
M.al. 9:1. 4 buiil< ns g. to be borne Acts 20. 99. shall g. wolves enter
1 Pet. 9. 3. if ve have ta.sted that the Lord rieb. 19. 1 1. no afOi'iion la Joyoua, but g
3.5. not served thee in thy gre.at g. Pe 10. 9 T.y g. rxtendeth not to thef is g. Gen. 33 5. ifraciouslii . II P*. 119. 99.
1 John S. 3. Ml onimnndnirnu ore not g
Ps. 18. 35. thy—hath holden me lip
Mat 8 6. grtevuu.-'ltj orineiited, 15. 22. GBlNl) tlie faces of the poor, Is. 3. 15. Mat. 21. 4 t. it will g. Jiimto powder Eccl. 12 3. grimlrrs cease hecause few, 4GROA.\' earnestly, 2 Cor. 5. 2, 4. John 1 1 33. Jesus irruant-l in spirit Rom. 8. 02. whole creation gruaneth Pa 6. H. weary with niy groaning
John 6. 60. this is an n saying ; whi hear Acts 9. 5. h. for thee to kick, 26. 14 2 Pet. 3. 16. some things li. to be understood Jude 15, of all their h. speeches HARDEN, Exod. 4.21. Deul. 15. 7. Josh. 11.
48. 10. thy— is full of righteousness 73. 23. hast holden me by my 110 5. Lord at thy—shall strike kings 13'. 5. let my—tbrget her cunning 139. 10. thy h. lead and thy—hold me Prov. 3. 16. length of days is in her Eccl. 10. 2. wise man's 'heart is at his 20, Job 6. 10, and 39. 16. Heb. 3. 8. h. not your hearts as in tlie provocation, 15. and 4. 7. Ps. 95. 8. Prov. 21. 29. h. his face, 28. 14. h. lieai: 29. 1. h. his neck shall be destroyed Job 9. 4. hath kardcnal himself against Uoi
38. 9. my B. is not hid from thee
9. 1. wise and their works are in h. of God Song 2. 6. his—doth embrace me, 8. 3. Mat. 5. 30. if thy—offend thee, cut it off
102. 211. to hear the s. of prisoners Rom. 8. 2H. g. that cannot be ultered GROUNDEII, or mriecUm: slalf. Is. 30 F.ph. 3. 17. rooted and e. in love Col 1 23. if continne ill tifc faith g. GROW, Cien. 48. 16. 2 Sam. 2;.t. 5. Vs. 92. 12. e. like a cedar in Lehanon Hos. I I 5. shall g. as lily, 7. g. as a vine Mai. 4. 0. shall g. up as calves of the Eph. 2. 21. g. unto an holy temple
Is. 63. 17. h. our heart from tliv tear Mark 6. 52. their heart was h. Heb. 3. 13. lest any be h. thro' deceitfiilnMV Rom 9. 18. whom he will, he haninnth Prov. 18. 19. a brother oH'ended is iiurdtr Jer. 5. 3. made faces h. than a nu k Ezek. 3. 9 h. than a tliiit thy forehead Mat. 19. 8 because of hurdne.is of hearts Mark 3. 5 grieved for h. of their hearts Rom. 2. 5 after thy h. and impenitent ticarl 2 Tim. 2. 3. endure h. as a good soldier HARLOT, Gen. 34. 31. Josh. 2. 1 Judg II
6. 3. left h. know what thy—doeth 20. 21. one on the—and the other on left 25. 33. sheep on his—goats on left, 34. 41. Mark 14. 69. sitting on the—of power 16. 19 saton—of God, Roin.8.34.Col.
3. 1. Heb. 1. 3. and 8. I. and 10.
12. 1 Pet. 3. 22. Acts 2. 33. and 7. .55, .56. Ps, 31. 5. into thy hum! I commend my spirit 145. 16. thiui opeiiest—and satisfiest me Prov. 30. 32. lay— upon thy mouth Eccl 9 10. whatsoever— tndeth to do
4. 15. may g. up into him in all things
1 Pet. 2. 2. sincere milk that ye may g. 2 Pet. 3. 18. g. in grace anil knowledge I..RI'I)i;E, Lev. 13. 18. James 5. 9
I. Prov. 7, 10. Is. 1. 21. and 23. 15. Jer. 2. 20. play the h. 3 I 6. 8. Ezek. 16. 15
1 P't. 4. 9. :rni,lirinir, 2 Cor. 9. 7. GUIUE, iint<i death, Ps. 48. 14
Is. 26. II when— is lifted up, they will Mat. 18 8. if—or thy foot olt'end Avts 4. 2S to do whatsoever—and counsel Gen. 27. 22. hauws are the li. of Esau Exod. 17. 12. Moses' li. were heavy Job 17. 9. hath clean h. shall be stronger Ps. 24. 4. hath clean h. and a pure heart
I's. 73 24 shall g me with thy counsel
16, 41 Hos. 2. 5. ar.a 4 1.5. Mat. 21. 31. h go int< kingdom ol God. be fore, 32.
112. 5. g. his affairs witn discretion Prov. 2. 17. forsaketh the g. of her youth
1 Cor. 6. 16. joined to h. is one body Heb. 11. 31. by faith h. Kahab perished not Jam. 9. 95. was not Rahab the h. justified Rev. 17. 5. mother of h. an abomination HARM, Gen. 31. 59. Acts 2><. 5.
Is. .58. 11. Lord shall g. thee continually Jer. 3. 4. my Father, thou art g. of my I. like 1. 7;i. g. our feet into the way of John 'G. 13. g. ycu into all truth
76. 5. men of might found their h. 119. 73. thy h. made and fashioned me Prov. 31. 20. reacheth forth h. to needy
1 Tim. 5. 14. bear ci..]dren, g. the house GUILE, Exod. 21. 14. Ps.55. 11. 2 Cor. 12.
1 dir. 16. 22. do my prophetF no h. Ps 105
15. Prov. 3.30. Jer. 39. 12.
31. give her of the fruit of her h.
IS. I 'I'hess. 2. 3. Ps. 351. 2. in whose spirit is no g.
1 Pet. 3. 13. who is he tlial will h. you Mat. 10. 16. harmless, Phil. 2. 15. Heb. 7. 26. holy, h. undefiled, separate HARVEST, Gen. 8. 2-'. and 30. 14. Exod. 34. 21. in h. thou shall rest
Is. 1. 15. spread forth your li. I w ill hide Mic. 7. 3. do evil with both h. earnestly Mat. 18. 8. having two li. or two feet Luke I. 74. delivered out of h. of ou"- enemies
34. 13. keep thy lips from g. 1 Pet. 3. 10. John I. 47. Israelite in whom there is no g.
1 Pet. 2. 1. laying aside all malice and all g.
9. 44. delivered into h. of men John 13. 9. but also iny h. and my head 2 Cor. 5. 1. house not made with h Eph. 4. 28. working with his h.
neither was g. found in his mouth GUI LTV, Lev. 4. 13. and 22. 27. Exod. 34 7. hv no means clear the g. Num.
Is. 9. 3. joy before thee accord to joy of h Jer 5. 24. reserved appointed weeks of h.
8. 20. the h. is past, the summer is ended 51. 33 Joel 3. 13. time of h. shall come Mat. 9. 37. h. plenteous, ;)8. pray L. of h
14. 18 Gerv."43. 21. Rom. 3. IP all the world g. before God
1 Tim. 9. 8. every where lifting up holy h. Heb. 9. 11. tabernacles not made w ith h.
1 Cor. 11 -7. g. of body and hlood of Lord Ja'"es 5 JO. otfend in one point, is g. of Exod. 2o. 7. n. .' hold him guiltless GULF tixed, iuke 16. 2G. H HAPI7 ARI.F part, Prov. 8. 31. HAH(TATION,2Chr. fi. 2. and .29. 6. Deut 26 15. look down from thy holy h. Ps.
13. 39. h. is the end of the world Rev. 14. 15. h. of earth is ripe, J'oel 3. 13 HASTE, Exod. 12. II, 33. Is. 52. 12. Ps. 31. 22. I said in mv h. 116. 11,
10. 31. fe.irful to fall into h. of living t;od James 4. 8. cleanse your h.^'e sinners
1 John 1. 1. our h. have handled the word Col. 9. havd irrtting ()rdinances HANDLE me and see, Luke 24. 39. Col. 2. 21. touch not, taste not, h. not 2 Cor. 4. 9. not h. word of God deceitfully HANDMAin, Ps. 86. 16. and 110. 16. Prov. 30. 93. Luke 1. 38, 48. HANG, Ps. 137. 9. Josh. 8. 99. Deut. 21.23. h. is accursed of God,Gal.3. 13.
38. 92. make h. help me, 40. 13. and 70 1,5. and 71. 12. and 141. I. 119. 60. I made h. and delayed not Song 8. 14. make h. my behaved
Is. 28. 16. helieveth shall not make h 49. 17. thy children shall make h Ps. 16. 4. hasten after another god
68. 5. ler. 25.30. Zech. 2. 13. Ps. 26 8. 'iave loved the h. of thy house '1. 3. he thou mv strong h. whereuiilo 74 90 earth full of the h. of cruelty fO. J4. are the h. of thy throne, 97. 2.
Is. 5. !9. let him h. his work, iliat we 60. 22. I Ihe Lord w ill li. it in his time Jer. 1. 19. I will li. my word to perform it Prov. 14. 29. hasty of spirit, Eccl. 7. 9. 21. 5. thoughts of h. tend (miy to want 29. 90. Ii. in word more hoiie of a fool 20. 21. inheritance gotten hattilu not HATE, Gen. 24. 60. Deut. 21. 15. Lev. 19. 17. shall not h. thy brother in Deut. 7. 10. repayeth llieni that li. him
28. 66. ihy life shall h. in doubt Job 26. 7. he h. the earth on nothing
91. » hast made the Most High thy h. 107 7. led them forlh to a citv of ii. Prcv 3. 33. he hlesseth Ihe h. of the just
Mat. 18. 6. millstone h. aboul his neck 22. 40. on these li. all the law and prophets Heb. 19. 12. hands which h. down HAPPEN, Jer. 44. 23. Rom. II. 25. ProT. 12. 21. no evil shall h. to just, 1 Peter
Is. 33 *;0. see Jerusalem a (piiet li. 63. I >. heliold from the h. of thy holiness Jer. 31. 23. the Lord liless thee, O h. of just. Luke 16. 9. receive you into everlasting h. Eph. 2. 22. an h. of God through the Spirit Jude 6. angels which left their own h. Rev. 18. 2. Babylon is become the h. of HAIL, Is. 28.2, 17. Kev. 8. 7. and 61. 21. HAIK, Job 4. 15. long 4. 1. Ps. 41). 12. more than h. of mine head, 69. 4. Hos. 7. 9. gray h. are here and there upon Mat. 5. 36. make (Uie li. while or black
4. 12. Eccl. 2. 14. one event h. to them all
1 Kings 22. 8. I h him for he doth not Ps. 68. I. let them that h. him llee 97. 10. ve that love the Lord, h. evil 119. 104. I h, every fa Use way, 198,
8. 14. h. according to work of
2. 11. time and chaiu e li. to them all
1 Cor. 10. 11. all these h. for ensaniples HAPPY am I, for the dauiiblers, Gen. 30. 13. Deut. 33. 99. h. art thou, () Israel
113. I h. vain thoughts, 163. h.lytni 139. 91. do not I li. them that h. thee Prov. 8, 13. fear of the Loi<l is to li. evil 36. all they that h. me love death Jer. 44. 4. this abominable thing that I h Amos 5. 10. they h. him that rebiiketh
1 Kings 10. 8. h. are thy men, thy servants Job5. 17. h. is the man whom God correrteth Ps. 127. 5. h. is the man has his ipiivet full 128. 2. h. Shalt th 'i he, and be well 137. 8. h. that rewards thee, 9. 144. 15. Ii. that people whose God is L.
10. 30. h. of head are numbered, Luke
12. 7.
1 Cor. 11. 14. if man have long h.
1.5. h. tlie evil, and love the good Mic. 3. 9. who h. the good and love the Luke 14. 26. and h. not his father and mothei John 7. 7. world cannot h. you, but in« it h 15. 18. if world h. you it hated nio be fore Rom. 7. 15. what I h. that do I
I Tim. 2. 9. not with broidered li
14(). 5. h. that hath (Jod of Jacob for Jer. 12. I. why are they h. that deal treach. Prov 3. 13. h. is the man that findeth wisdom, 18.
I Pel. 3. 3. not of phiiting the h. HALT, biawecn two, 1 Knit's IS. 21. Mic. 4 6. will I aaaeinhle her 'hat lialteth
ItsT. 20. HI. watcned for mv halting HANI), Gen. 3. 92. and 16'. 12.
14. 91. he that hath mercy on poor, h. ia 16.90. whoso triisteth in Lord h. is he 98. 14. h. is the mail that I'eateth alwav 29. 18. he that keepeiti the law, h. Is he Mai. 3. 15. we call the proud h. th.at tempt God John 13. 17. h. fire Ve, if ye do them Rom. 14. 9'-'. h. he that conili iiins not James 5. 1 1, count them h. « liiih I'nilure
I John 3. 13. marvel not if world h. you Kev. 9. 6 hatest deeds, which I also li. IS ()eiit. 33. 3. all his saints are in thy h. E/.rn 7. !'. good h. of his (iod is upon him
17. 16. these shall li. the whore
8. 22. h. of our '".od is upon them for loh 12. 6. into whose li. God bringeth abundantly Prov. 10. 4. h. of diligent maleth rich
Pr. 1. 99. for that they halnl knowledge
5. 12. and say how have I h. insi ruction
Is. 66. ,5. your brother that h. you said Mai. 1. 3.'l h. Esau, R<uii. 9. 13. Mat. 10. 22. shall he h. of all men Mark IS II. 21. though h. join in h. 16. 5.
19. 24. the h. of the diligent shall hear
Is. 1. 10. who required this at your h. Mat. 29. 13. hind him li and foot, and cast John 13. 3. given all things into his h.
13. Luke 21. 17. Luke 19. 14. his citi/.ens h. him John 15. 94. it h. me and my Father, 18. Eph. 5.99. no man ever h. his ow n tiesta Rom. 1, 30. backbiters, /inters of liod 9 Sam. 19. 6. hatesi friends and lovest Ps. 5. 5. h. all work'fs of iniipiily
1 Pet. 3. 14. suffer for righteousness h.nreve
4. 14. reproached for name of ChriHt h. ye
1 Pet. 5. 6. hiiiiihle ymirselves under the mighty h. of God Num. 1 1. 23. is I.orfl's hnml waxed short S Sam. 91. I I. let us full iiii''— not of man Job 2. 10. receive good at— ai..i not evil
1 Cor. 7. 40. hajipirr if she so abide HARD, Gen. 3.5. 16, 17. Exod. 1. 14. and 18. 26. 2 Sam. 13. 2. Ps. 88 7. Gen. 18. 14. is any thing too h. for the L. 2 Sam 3. 39. sons of 7.eruinh be ton h. for 2 Kings 2. 10. thon nskest a li. thing Ps. 60. 3. hast shewed thy (leople h. things Prov. 13. 15. Ihe way of Iransgressors is h. Jer. 32. 17. nothing is too h. foi thee Mat. 9.5. 24. that thou art an h. man Mark 10. S4. how h. is it for tiietii that .50. 17. seeinu tl.<iu h instriiciion Ex. 23, 5. nss of lim that hutiCh thee Pr. 13. 24. spareth Ihe rod, li tiis son John 19. 25. h. .lis lite in this world
12. 9.— hath wrought all this. Is. 41. 90.
19. 91. have pity, for—hath lunched me
Is. 10. 2. received of the—double foi nil.V). I.— id not Hhorleiied that it cannot Pi IC. H. he is at my right hand, I shall 1 John 2. 9. h nis hnitlier, is In darkneu, I and 3, IS, rnd 4, 20. Ei, 18, Ql. iLen of iriith hating covetousnMt
11. at thy—are pleasures for evermore
Job 5. 27. h. it and know it for thy good Ps. 4. I. h. inv prayer, .39. 12. and .54. £. and 51. 8. and M. 8. and 102. 1. and 143. 1 Dan 9. 17, 19 Pa. 4. 3. Lord will h. 17. 6. and 145. 19. Zeci
1 Chr. 22. 19. set you: h. tn seek the Lcri yoi r
Tit. 3. 3 hateful and h. iine another Jiide 'J3 h. garment snutted by the flesh HAUGHTY, niv heart ia not, Ps. 131 1. Pr. 18. h. spirit before fall, 18. 12 ai 24. proud and h. scorner dealelh Zeph. U. 11. no more be h. because of Is 2 U. haughtmens, 17. and 13. 11. and 16. 6.
2 Chr. 17. 6. his h. was it Ved up in ways tn Lord 30. 19. i)reparelh his h. to seek God Ps. 22. 26. your h. shall live (orever, 69. :i2.
10. 6.
34. 18. Lord nigh to them of broken h. 37. 31. law of his God is in his h. 51. 17. a broken and a contrite h. Is. 66 % 64. 6. inward thought, and h. is deep 78. 37. their h. was not righ? w iUi hiui 112. 7. hish. istixed, trusting in the Lord Pr 4. 23. keep thy h. with all diligence
10. 17. thou wilt cause thine ear to h
SEAD, Gen. 2. IJ. and 40. 11 Sen 3. '5. it shall bruise t,'«y 3 4^ 26. blef lings on h of him that was seoarale from the brethren, Deut. 33." 16. Eara ft 6 iniquity increased over our h.
, 51.8. cause iiie to h. joy and gladness 59. 7. who, say they, doth h. 60. 16. come and h. all ye that fear God
115. 6. they have ears, but they h. not Pr. 19. 27. cease to h. instruction that Eccl. 5. 1. be more ready to h. than Song 2. 14. let me h. thy voice, 8. 13.
Pf. 16 31 hoary li. is a crown of glory 20. 29 beauty of old men is gray h. bccl. S. 14. wise man's eyes are in his h.
10. 21). Ii. of the wicked is little worth
Is. 1. 2. h. O heaven, and give ear, O earth
16. 9. a man's hde\ iseth his 27. 19. h. of man answe.^etli to man Eccl 7. 4. h. of wise is in house of mourn ing 10.2. Wiseman's h. is at his right hand, but a fool's h. is at his left .Song 3. II. in the day of cladness of his h.
6. 10. lest they h. with ears, Deut. 29. 4. 55. 3. h. and your soul shall live Mat. 10. 27. what ye h. in the ear
9. 8. let thy h. lack no ointment P». 38. 1. iniquity gone over my h. Song 5. 2 my h. is filled with dew
13. 17. to h. those things which ye h
17. 5. this is my beloved Son, h. ye him
11. his it. is as most fine gold, locks la 1.5. who! ] h. is sick and heart faint
18. 17. if ye neglect toh. them, tell it to Mark 4. 24. take heed what ye h.
Is. 6. 10. make the h. of this ,ieople f&i
6. from Svte of foot even unto the h. Jer. 9. 1. O that my h. were waters
33. spake word as they were able to
57. 15. to revive the h. of contrite onc& Jer. 11. 20. triest tl>e reins and the li. 17 Ivi.
48. 37. every h. shall be bald Ezek. 9. 10. recompense their way on h I'an 2. 28. visions of thy h. on thy bed 38. thou art this h. of gold, 32. Zech. 4. 7. bring forth h. stone thereof Mat. 8. 20. not where to lay his h. h. it Luke 8. 18. take heed how ye h.
12. 11. no man layeth it to h. Is. 42 -^5.
16. 29. Moses and prophets, let him h. theui John 5. 25. they that h. shall live Acts 10. 33. to li. all things that are commanded thee of God James 1. 19. let every man be swift to h. Rev. 2. 7. let him h. what the Spirit saith to
17. 9. h. is deceitful above all thingf 24. 7. I will give them a h. to knov o.e
32. 39. I will give them one h. Ezra 11. 19 Lam. 3. 41. lift up our h. with our hands Ezek. 11. 19. take stony h.—give h of tiesh
14. 8. give me the h.of John the Baptist Rom. 12. 20. coals of fire on his h. Pr. 25. 22.
1 Cor. 11. 3. h. of man is Christ, h. of woman
18. 31. make ye a new h. aua new is man, h. of church is God the churches, 11. 17, 29. and 3. 6, 13, 22. spirit 30. 26. new h. take stony h. give h. ol Joel 2. 13. rend your h. not your garments Mai. 4. 6. turn h. of fathers to children Mat. 6. 21. there will your h. be also
4. h. covered dishonoureth hish.5. F.ph. 1. 22. gave hiui to be h. over all
3. 20. if any h. my voice, and open door Ex. 2. 24. God heard their groaning Ps. 6. 9. Lord hath li. my supplication
4. 15. grow up in all, the h. even Christ
5. 23. husband h. of wife, Christ h. of church Col. 1. 18. he is h. of the body, 2. 19. Rev. 19. 12. on his h. many crowns Pb 24. 7. lift up your heads, O ye gates, 9.
12. 34. out of abundance of h. mouth speaketh 35. out of good treasure of h. Luke
10. 17. h.-ist h. desire of humble, 34. 6.
.34. 4. I sought the Lor<l, and he h. me 61. 5. thou hast h. mv vows, lib. 1. 66. 19. verily God hath h. ine, 18. fi. 118. 21. I will praise, for thou hast h. me
0. 45.
15. 19. out of h. proceed evil, Mark 7. 21. Luke 2. 19. pondered them in her h. 51. 24.25. O fools, and slow of h. to believe 32. did not our h. burn within us John 14. 1. let not h. be troubled, 27. Acts 5. 33. were cut to the h. 7. .54.
Is. 35. 10. everlasting joy on their h. 51. 11 Luke 21. 28. lift up your h. for day of Rev. 13. 1. seven h. and ten horns Job 5. 13. heaillona, Luke 4. 29. Acts 1. 18 2 Tim. 3 4. heady, high minded HEAL ner now, O God, Num. 12. 13. Deut. 32. .T9. I wound, I h. and I kill 2 Chr. 7. 14 I will h their land Pg. 6. 2. h. me, for my bones are vexed
120. 1. I cried to the Lord, and he h. me
Is. 40. 28. hast thou not h. that God
64. 4. from beginning men have not h. Jer. 8. 6. I hearkened and h. but they spake Jonah 2. 2. I cried to Lord, and he h. me Mai. 3. 16. Lord hearkened and h. Mat. 6. 7. be h. for much speaking Luke 1. 13. thy prayer is h. and thy John 3. 32. what he hath seen and h.
11. 23. with purpose of h. cleave to the Lord
13. 29. found man after mine own h. Rom. 10. 10. with h. man helieveth
41. 4. h. my sou'., for I have sinned 60. 2. h. breaches, for the land shaketh U. 57, 18. I have seen his way and will h. him lei 3. 22. I will h. your backsliding, Hos
1 Cor. 2. 9. nor entered into h. of man 2 Cor. 3. 3. in fleshly tables of the h.
8. 6. wrote as though he h. them not Rom. 10. 14. of whom they have not h.
1 Pet. 3.4. in the hidden man of the h.
1 Cor. 2. 9. eye hath not seen, nor ear h. Phil. 4. 9. what h. and seen in me, do Heb. 4. 2. with faith in them that h. it
1 John 3. 20. if h. condemn us, G. is great Deut. 11. 13. serve him Kith all thy hearty Josh. 22. 5. 1 Sam. 12. 20.
14. 4.
Y'. 14, h. me, and I shall be healed Hos. 6. 1. hath torn and he will h. us Luke 4. 18. h. the broken hearted.5. 7. he W.1S h. in that he feared .lames 5. II. ye have h. of patience of Job Lev. 3. 3. remember thou hast h. and hold Exod. 3. 7. / hare heard their cry
13. 8. love Lord vour God—30. 6. Mat 22. .37. Mark 12. 30, 33. Luke
23. ye will say, physician, h. thyself John 12. 40. converted and I should h. t Chr. 30. 20. Lord licaled the people
10. 27. 20. 16. statutes keep and do them 30. 2. turn to the Lord—and soul, 10 2 Kings 23. 25. Joel 2. 12.
6. 5.— the groaning. Acts 7. 34.
16. 12.—the niurmurings. Num. 14. 27.
1 Kings 9. 3.—thy prayer and supplication, Pi 30. 2. I cried and thou hast h. me 107. 20. sent his word and h. them
1 Kings 2. 4. walk before me in truth 8.23, 48. return to thee—2 Chr. 6. 38 2 Chr. 15. 12. seek God of fathers— 1.5. sworn— 22. 9. sought Lord—3i. 21. did itPs. 86. 12. I will praise thee vith all my heart Prov. 3. 5. trust in Lord—and be not Jer. 29. 13. search for me Zeph. 3. 14. sing, be glad, rejoice Acts 8. 37. if thou believejt Ps. 45. I. my heart is inditing a good matter 57. 7.— is fixed, O (Jnd, is fixed, 108. 1 61. 2. what time— is overwhelmed 78. 20. my flesh and— faileth, but God le 84. 2. my flesh and—crieth for living God 109. 22.— is wounded within m« 131. 1. Lord— i not haughty, nor eyes .Song 5. 2. I sleep, but—waketh Jer. 3. 15. give pastors according to Hos. 11. 8.— is turned within me, my Kings 19. 20. and 20. 5. and 22. 19. Job 42. 5.—of thee by the hearing
Ib 6. 20. convert and be h. Acts 28. 27. 53. 5. with his stripes we are h. 1 Pet. 2. 24. ,er. 6. 14. h. the hurt of the daughter of, 8. 11. 15. 18. my wound incurable refuseth to be h. Hos 7. 7. when I would have h. Israel Mat. 4. 24. he h. them all, 12. 15. and 14. 14. Heb. 12. 1.3. let it rather be h. James 5. 16. pray tli.it ye may be h. Rev. 13. 3. his deJidlv wound was h. Ex. I-S. 26. I am the Lord that hriilelh thee Pi. IO:t. .3. who h. all thy diseases
Is. 49. 8. in an acceptable time—thee Jer. 31. 18.—Ephraim bemoaning
Ps. 65. 2. thou that hearest prayer John 11. 42. I knew thou h. me always
1 Sam. 3. 9. speak, Lord, thy servant hearcth Prov. 8. 34. blessed is man that h. nie Mat. 7. 24. whoso h. these sayings of mine Luke 10. 10. he that h. you, li. me John 9. 31. God h. not sinners, but if any
1 John 5. 14. ask according to his will, he h. Rev. 22. 17. let him that h. say, come Rom. 2. 13. not hearers but doers of Eph. 4. 29. minister grace to the h. James 1. 22. be doers of word, not h.
147. 3. he h. the broken in heart
IB. 30. 26. T<ord h. stroke of their wound Jer. 14 19. looked for a time of healing 30. 13. thou iMst no h. medicine M*l. 4. 2. with li. in his wings Mat. 4. 23 h. all manner of sickness
23. a li. of word, and not a doer 25. not forgetful h. but a doer of word Job 42. 5. of thee by hearing of the ear
1 Kings 8. 61. heart perfect with Lord, II. 4. and 15. 3, 14. 2 Chr. 15. 17. 2 Kings 20. ,3. and with—2 Chr. 19. 9
Prov. 20. 12. the h. ear, and seeing eye
28. 9. turneth awav his ear from h. law Mat. 13. 14. h. they hear not. Acts 28. 27. Kom. 10. 17. faith coineth by h. and h. by Heb. 5. 11. seeing ye are dull of h. 2 Pet. 2. 8. in seeing and h. vexed his soul HEARKEN to his voice, Deut. 28. 15. 28. 1. if thou h. dilicentlv 30. 10.
I Cor. 12 9. to one another the gifts of h. Rev. 23. 2. leaves .•>.re for h. of nations Pb 42. 11. healih of my countenance, 43. 5. 67. 2. thv saving h. among all nations Pr. 3. 8. it shall be h. to thy navel
1 dir. 28. 9. serve him with—29. 9. 2 dir. 16. 9. in beha!!"of them whose Ps. 101. 2. I will walk in house with 24. 4. clean hands and pure heart Mat. 5. 8. blessed are the pure in h.
12. 18. the tongue of the wi.^e is h. J«r. 8. 15. looked for a time of h. 30. 17. I will restore h. and heal thee HEAP coals, Pr 25. 22. Rom. 12. 20. Deul :t2. 2:t. I will h. mischiefs upon them Jcb36 13. hypocrite In heart h. up wrath P» 39 b he heapr.th up riches, and knoweth
1 Tim. 1. 5. charity out of a 2 Tim. 2. 22. call on Lord out of— I Sam. 1.5. 22. to h. better ii.rtn fat of rams Ps. 103. 20. angels h. to voice of his word
1 Pet. 1. 22. love with— fervently Ps. 9. 1. praise him with my whole heart. 111
Is. 40. 12. h. unto me, ye stout hearted 51. 1. h. unto me, ye that follow righteousness
1. and 138. 1. 119. 2. seek him— 10. favour—.58. 34. observe it—09. keep thy precepti Jer. 3. 10. not turned with her wlinl; h. Col. 3. 23. do it heartilv as to Lord and nt« HEATH, Jer. 17. 6. aiid 48. 6. HEATHEN, Lev. 25. 44. and 20. 45. not who shall I Tim 4. 3. h. to themselves teachers.5.5. 2. h. diligently unto me, eat that which is good HEART, Exod. 28. .30. and 35. .5.
5 3. ye have heaped treasure for . ilger 'h. 16. Aenp* upon h. with jawbone EAR, Gen. 21. and 2:1. 6. Pent. 30. 17. if heart turn away, will not h.
1 Sam. I. 13. she spake in her h. only
10. 9. God cave him another h.
Pfl. 2. 1. why do the h. rage. Acts 4. 25 8. give thee the h. for inherilante Mat. 18. 17. let him be as an h. man Gal. 3. 8. justify tht h. through faltb SB
18. 7. hut Iord lookelh on the h. 24. .5. David's h. smote him after he cut
I Kings 8. 30. h. thou in heaven thy dwelling
Kings 19. 16. bow down thine ear, and h.
I Chi. 16. 10. let the h. of them rejoice that seek the Lord Ps. 105. 3 fc Clir. 6. 21. h from dwe Miig place
HAVEof h cannot contain tliee, 1 Kings 8. 2" 2 Clir. 2. i. and li. i».
Job 4',). 3. who is he that h counse vlttaoM knowledge Ps. 139. 12. the darkness h not fron be« Hah. 2. 5. enlargetli his desire as h. Wat. 5. 22. be in dtinger of h. fire "•». lOZ. 11. as li. is ''igli above the earlli
29. body l)e cast into h. 30. and 18. 9. Mark 9. 43, 45, 47.
II.'). It), the h even heavet's are tlie Lord's Hr. 23 3 the h. for height, and eai-.;i for Is. 8. 17. 1 will wait on the Lord tht ii. Hab. 3. 4. hidtniT tif his ptiw *r Ps. 32. 7. h. place, 1 19. 1 14 Is. 32. 2 HIGH, Deut. 3. 5, 12. and 28. lo. Deut. 26. 19. make thee li. above all
10. 28. destroy both soul and body in h. 11.23 brought down lo h. Luke 10. 15.
'.8. 66. 1 ri. is iny throne, Acts 7. 49. ler. .<! 37. if h. above can be measured Hag. 1. 10 li Mver you is staved Iroin dew Mat. 5. IB till h. and earth pass, 2-t. .l.i. Luke 15. 18. sinned against h. and, 21. John 1. 51. see li. open and angels ascending
16. 18. gates of h. shall not prevail against 23. 15. twofold more the child of h. 33. how can ye escape damnation of h. Luke 12. 5. power to cast into h. 16. 23. and in h. he lilted up his eyes Acts 2. 31. his soul not left ill li. 27. James 3. 6. tongue set on hre of h.' 2 Pet. 2. 4. cast them down to h. Kev. 1. 18. having keys of h. and death
1 Kings 9. 8. atihis house which is It
1 Chr. 17. 17. state of iiiaii of li. degi** Job 11 8. as h. as heaven, \vli;U canr tl»'>« Ps. 49. 2. both low and h. rich and pci
I's. 73. 25. whom have I in heaven but Keel 5. 2. God ij—and thou on earth Heb 10. .34. have —a better subslance
89. 13. strong arm, and h. is thy rl|^it 97. 9. thou Lord art it. above all <artk, 113. 4. 103 A as heaven is b. above the earth 131 1 not in things too h. for nie 138. 6. though Lord be h. yet haih Prov. 21. 4. a h. look and proiid heart Eccl. 12. 5. afraid of that which i.'i h.
1 Pet, 1. 4. inheritance reserved—for you
Pfl. 6. 3 consider the heavens ^ the work 19 I.—declare the glory of God 89. 1 1.—are thine, and earth also
6. 8. death and ti. followed with him 20. 13. death and h. delivered up the dead
Ib. 65. 17. 1 create new h. and new earth, 66. 22. 2 I'et. 3. 12. Rev. 21. 1. Acts 3. 21 h. must receive him till time 2 Cor. 5. 1. we have an house eternal in h. Eph. 4. 10. ascend far above all h. ilM. C. 14. heanenly Father, 26. 32 and 15.
14. death and h. were cast into the lake HELMET, 1 Sam. 17. 5. 2 Chr. 26. 14.
Is. 57. 15. I dwell in h. and holy place Ezek. 21. 26. abase him that is h. Rom. 12. 16. mind not h. things 2 Cor. 10. 5. every h. thing that exaltrlh Phil. 3. 14. for the prize of h. calling of Go«l Num. 24. 16. Must High, Deut. ;i2. 8. 2 Sam. 22. 14. Ps. 7. 17. and 9. 2. and 21. 7. and 46. 4. and .50. 14. and 56. 2. Ps. 47. 2. the Lord—is terrible ; he is a great king 83. 18. Jehovah art—over all earth 92. 8. thou art—for evermore
Is. 59. 17. an h. of salvation on his head Eph. 6. 17. take the h. of salvation
13. and 18. 35. Luke 11. 13. John 3. 12. if I tell you of h. things
1 Thess. 5. 8. for an h. the hope of salvation HELP meet for him. Gen. 2. 18. Deut. 33. 29. Lord the shield of thy h. Judges 5. 23. came not to the h of the Lord Ps. 27. 9. thou hast been niy h. 33. 20. he is our li. and shield 40. 17. my h. and deliverer, 70. 5. 46. 1. God is a verv present h. in trouble 60. 11. vain is h. oi" man, 108. 12. 71. 12. O my God make basts for niy h. 89. 19. laid h. upon one that is mighty 115. 9. Lord is their h. and shield, 10. 11. 124. 8. our h. is in the name of the Lord Hos. 13. 9. but in ine is thine h. Acts 26. •22. liaving obtained h. of God
1 Cor. 15. 48. as is the earthy, such are the earthy, and as is h. such are the h. 49. Eph. 1. 3. in h. places, 20. and 2. ti. and 3. 10. 8 Tim. 4. 18. unto his h. kingdom HeD. 3. 1. partakers of the h. calling HE.-VVY, Num 11. 14. Job 33. 7. Ps. 38. 4. as an h. burden too h. for me Pr. 31. B. wine to those of h. hearts
Is. 14. 14. 1 will ascend and be like the Hos. 11. 7. called to thee— none would exalt him Acts 7. 48.—dwelleth not in temples Job 5. 11. set up iin high those that be low 16. 19. witness in heaven and my rec — Is. 6. 10. make their ears h. lest tliey 58. 6. to undo the h. burden Mat. II. 28. that labour and are h. laden
Ps. 107. 41. setteth poor— from atliiction
23. 4. bind h. burdens and grievous to be Pb. 69. 20. I am full of heaviness 119. 28. niy soul melteth for h. Pr 12. 25. h. in heart maketh it stoop
113. 5. like our (iod who dwelleth
Is. 26. 5. bring down those that dwell Luke 24. 49. endued with power from Eccl. 5. 8. there be higher than they
1 Cor. 12. 28. kelps, governments 2 Chr. 14. 11. nothing with thee to h. Ps. 40. 13. in.-ike haste to h. me, 70. I.
14. 13. the end of that mirth is h.
Is. 55. 9. heaven h. than earth, iii)' ways h. Heb. 7. 26. made h. than the heavens Ps. 18. 13. H-fhest gave his voire
Is. 41. 10. 1 will h. thee, 13. 14. and 44. 2. 63. 5. I looked and there was none to h. .Acts 16. 9. come into iMacedonia, and h. Heb. 4. 16. find grace to h. in time of need
Is. 61. 3 garment of praise for spirit of h. Rom. 9 2. I have great h. and sorrow of 1 Pet. 1 6. are in h. through nmnifold temptationa HEDGE, Job. 1. 10. Pr. 1.5. 19. Is. 5. 5. Hos. 2 6. Job 3. 23. Lam. 3. 7. HEED, 2 Sam. 20. 10. 2 Kings 10. 31. Dent. 2. 4. take good h to yourselve.i, 4. 15. Josh. 22. 3. take diligent h. to do the commandments P«. 119. 9. by taking h. thereto according Eccl. 12. 9. iie gave good h. ?ud sought Jer. 18. 18. not give h. to any of his ways HEEL, his, thou shall bruise, (Jen. 3. 15. Ps. 41.9. lill up liis h. against me, John 13. 18 49. 5. iniquity of my li. shall compass Hos. 12. 3. he took his brother by the h. HEIFEll, Num. 19. 2. Jer. 46. 20. and 48. 34. Hos. 4. Hi. and 10. II. Heb. 9. 13. HEIR, Gen. KS. 4. and 21. 10.
87. 5. H. ^.imself shall e.siahlish her Eccl. 5. 8. he 'hat is higher than the h. Luke I. 35. p>,.,'erofthe H. shall overshadow
1 Sam. 7. 12. hitherto hath Lord helped us Ps. 118. 13. 1 might fall ; but Lord h. me
2. 1 4. gl, ry to God in the li. 19 38.
Is. 49. 8. in day of salvation 1 h. Ihee Zech. 1. 15. they h. forward the afflicted Acts 18. 27. Ii. them much w ho had Rev. 12. 16. the earth h. the woman Rom. 8 26. Spirit helpeth our infirmities Ps. 10. 14. thou art helper of fatherless 54. 4. God is my h. Heb. 13. 6. Job 9. 13. proud helpers do stoop under 2 Cor. 1. 24. we are h. of your joy 3 John 8. fellow h. to the truth HEM, Mat. 9. 20. and 14. 36. HEN, Mat. 23. 37. Luke 13. 34. HERESY, Acts 24. 14. 1 Cor. 11. 19. Gal. 5. 20. 2 PeL 2. 1. Tit. 3. 10. a man that is an heretic reject HEIUTAtJE, appointed by Ood, Job 20. 29. Ps. 16. 5. I have a goodly h. 61. 5. given me h. of those that fear thee
6. 35. shall be the children of the H.
14. 8. sit not down in the h. room
1. 28. thou that art inghly favoured 16.15 which ish. esteemed amonjnieil Rom. 12. 3. not think of himself isc.re li.
1 Thess. .5. 13. esteem them very h. in love 2 Tim. 3. 4. heady, high-minded, lovers ol Rom. 11. 20. be not— nut fear
1 Tim. 6. 17. rich, that tliev be not Job 22. 12. height, Rom. 8. 39. Eiili. 3. 18. HILL, E.vod. 24. 4. Ps. (». 1.5, 16. Ps.2. 6. set niv King lui hidv h. of /.ion, 3. 4. and 15. I. aiid 43. 3. aiid'lW. 15. and 99. 9. Gen. 7. 19. all high li. under heaven covered 49. 26. utmost bound of everlasting h Num. 23. 9. from the li. I behold liiiii Ps, 65. 12. little h. rejoice on every side
Pr. 3(1. 23. handmaid h. lo her mistress Jer. 49. 1. Iiatli Israel no sons, hafti he no h. Mat. 21. 38. this is the h. let us kill him Rom. 4. 13. Abraham should he h. of the world
68. 16, whv leap ve, liiuh h tliis is tlieb 98. 8. let li. he joyful togetlu r 114. 4. little h. skipped like lambs Hos. 10. 8. to the h. fall on us, Luke 23, 30 Hab. 3. 6. the perpetual h. did bow lllND, 2 Sam. 22. 34. Ps. 29. 9. Prov. .5. 19 Song 2.7. and 3. 5. Hab. 3. 19. HTRt;, neut.24. 15. Is. 23. 18. Mic. 1. 7. and
8. 17. if children, li. of God, joint h. with Christ Gal. 3. 29. children h. according to promise
1 19. III. testimony taken as h. forever 127. 3. lo, chi Ulren are an h. of Lord
Is. 54. 17. this is h. of servants of Lord,.58. 14. Jer. 3. 19. goodly Ii. of the hosts of nations Joel 2. 17. give not thy h. to reproach, 3. 2.
4. 7. if a son, then an h. of (Jo.l Eph. 3. R. Gentiles should be fellow h. Heb. 1.2. God hath appointed li. of .all things
1 Pet. .5. 3. not as lords over God's h. HEW tables of stone, E.\. .34. I. Deut 12. 3. Jer. 2. 13. hewed them out cisterns Hos. 6. 5. have I h. them by the prophets Mat. 3. 10. hewn down, 7. 19. Luke 3. 9. HID themselves, Adam and wife, Gen. 3. 8. Ps. 119. II. word have I li. in my heart 7.eph 2. 3. it may be, ye shall be h. in Mat. 10. 26. nor h. that shall not be known
6. 17. might shew to the h. of promise
11. 7. became h. of the righteousness by faith
3. II. Luke 10. 7. James 5. 4. Job 7. 1. an hireling, John 10. 12, 13. HITHERTO Loril helped us, 1 Sam. 7. 12 Job 38. II. h. sli.V '^.on come, but no John 16. 24. h .,e asked nolliing in my name
1 Pet 3. 7. h. together of the grace of life HELD. Ps. 94. 18. Song 3. 4. HELL, Mat. 18. 9. Mark' 9. 43, 45. Dent. 32. 2f. shall burn to the lowest h. 2 Sam. ^2. 6. the sorrows of h. compassed Job II. 8. it is deeper than h. what canst 36. b'. h. is naked before him and destruction Pg. 9 17. wicked shall be turned into h.
1 (^or. 3. 2. h. ve were not able to bear it HOLD, Gen. 21. 18. E.vod. 9. 2. and 20. 7, Judges 9. 46. an h. of the house of the gc4l Rerith Job 17. 9. righteous shall h. on his way, and
11. 2.5. h. these things from Hie wise and prudent, Luke 10. 21. 2 Cor. 4. 3. if gospel be h. it is h. to .mh Col. 2. 3. in whom are h. a" tlie treasures
16. 10. not leave my soul in h. Acts 2. 27. 55. 15. let them GO down quick into h. 86. 13. delivered my soul from lowest h. 116. 3 pains of h. gat hold on me 139 8 make my bed in h. thou art there Pr 5. her steps take hold of li, 7 27. her house is the way to h.
Is 41. ;? God will h. thy right hand ?2. 'i frc /inn's sake will I not h. pence
3. 3. your life is h vitn Christ in God Ps. 83. 3. consulted aLMinst thy hidden ones
I Cor. 4. .5. bring to light li. things ofdarkness '.t 14. Jei 2 '.1 t!s;erns iN'tt can h. no water Mat. 6. 24. h. to one and despise the other Rom. I. 18. h. truth in unrigbieoiisness
1 Pet. 3. 4. Ii. ti«in of heart not corruptible Rev. 2. 17. p.»e to eat the h. manna (ieii. 18. 17. shall I hide from Abraham Job 33. 17. he may h. pride from man Ps. 17. 8. h. me under shadow of thy wings 27. 5. in time of trouble be shall h. me
Phil. 2. 29. h. such in reputation Heb. 3. 14. if we h. beginning of our cnnt deuce
9. 18 her guests are in the depths of h. l.*^. 11. h. and destruction are before Lorfl
1 Thess 5. 21. prove all, hold fast that la ^ 2 Tim. I. 13.— f()r:n of sound words Heb. 3 6. if we—the confidence of hope
30. 7. nidsl li. thy face and I was troubled
24. that he mi.y depart from h. beneath 23. 14. shalt deliver his soul from h. 27. 20. h. and destruction arc never full a 5. 14 h. hath enlarged herself
31. 20 shall h. llu Mii in secret of pres. 51. 9. h. thv face from my sin 143. 9. I flee to thee lo h. me, 7. 26. 20 f. tin»e;;'.'',)r .> "lonient James 5.20. h. a miilliludeof sins, ; Ce'. + I? Itev. 6. 16. h. us from the face <>f h'm Job 13. 24 whv hidesi thou Ihv face, Ps. 30. '
4. 14. let us—our profession, M). ^ Rev. 2. 25. what ye have,—lill I com*
14. 9. h. from beneath if rrmved to meet 15. Shalt he brought down to \i. j 3. 3. hast received—and repent II.—that thou hast that no maa Ps. 77. 4. hiddesi iny eyes waking Rev. 2. 1'). h. fast mv'naiiie and nasi not Job 2. 3. rlill he hnliielh fast his 'nlegritjr
5!8. 15. with h. are we at atreeinent, 57. 9. debase thyself even to h. Ezek. 31. •f. 17. and 32. 21, 27. Amos 9. 2. though they dig Into h Jooah 'i. 2. out of belly of h. cried 1 and 44. 21. and 88. 14. and' 143. 7.
Is. 45. 15 thou art a (io(Uthnt h. thyself Job 34. 2:). when he kidtUi his face, wht
Ps. fie I which h. oiir soul in .fe 43
HO HO HO
Prm 17 2fj a fool, when he h his peace, is Jei. 6. 11. I am weary with Iwldiitjr in Rom. 13. 17. provide things h. ii, sight of C Cor. 8. 21. providing for h. things
Hom. J5. 16. ofleriiig of Gentiles sanctified by— 1 Cor. 2. 1^ in words which—teacheth
13. 7. should do that wliicii is h. Phil. 4. 8. w liatsoever things are h.
I'liil. 2. 16. h. forth the word of life Col. 3. 19. not h. the head, frimi which (i. li. Irniple ol'—whicli is in you 12. 3. can say Jesus is Lord but by tlie— 2 Cor. 6. ti. by—l)y love unfeigned
1 Pet. 2. 12. have your conveisat-on h Koin. 13. 13. walk lumertly as in the day
I Tim. 1. 19. h. faith and a jnod conscience
3. 9. b. mystery of faith in a pure conscience n 1. 3. h. fast the faithful word H ^LV ground, Uxod. 3. h. h. sahbath, 16. 33.
1 Thess. 4. J2. walk h. towards them that Heb. 13. 18. in all things willing lo live L
13. 14. coi Muiunion of—be with you
1 Tliess. 1. 5. in—much assurance, 6. joy of— 2 Tim. 1. 14. keep by—which dwelleth Tit. 3. 5. not by works, but by renewing of Heb. 2. 4. miracles and gills of 1 Tim. 2. 3. in all L'odliiiess ami honesty HONOR, be not thou united. Gen. 49. 6.
»nd 31. 14, 15. h. nation, 19. 0. 1 Pet. 2. 9. Exod. 28. 38. h. gills, 29. (i. h. crown, 30.
1 Chron. 39. |2. both riches and h. com» Ps. 7. 5. lay mine h. in the dust
25. h. ointment, Lev. Iti. 33. h. sanctuary, 27. 14. house h. 30. h. tithes. Num. 5. 17. h. WKter, 31. 6. h. instruments Lev II. 45. he ye h. for I am h. 20. 7.
3. 7. wherefore, as—saith, to-day if ye
8. 5. crowned him with glory and h. 26. 8. the place where tliine h. dwellet* 49. 12. man being in h. abideili not 20. man that is in h. and iinderstard ing 149. 9. this ii. have all his sain's Prov 3L 16. in her left hand riches and li. 16. 33. before li. is humility, 18. 12 26. I. h. is not seemly for a fool 39. 33. h. shall uphold the humble Mai. 1. 6. if 1 be a father where is mine h. Mat. 13. 57. prophet is not without h. save ip
6. 4. made partakers of—
9. 8.—this signifying tha* i.'.e way into 10. 15. whereof— is a wilt ees to us
1 Sam. 2. 2. there is none h. as the Lord 31. 5. vessels of young men are li. Ps. 22. 3. thou art h. that inhabitest
1 Pet. 1. 12. preach unto you— sent down 2 Pet. 1. 21. holy men of God moved by 1 John 5. 7. Father, Word, and—are one Jude 20. building up, praying in Luke 1. lb. filled with, orfull of the Holy Ohott,
99. 5. worship at his footstool, for he is li. 145. 17. the Lord is h. in all his works Prov. 20. 25. a snare to devour that is h.
Is. 6. 3. h. h. h. Lord God of hosts Ezek. 22. 26. difference between h. and Mat. 7. 6. g'v" not that is li. to dogs Luke 1. 35. h. thing which shall be born Acts 4. 27. thy h. child Jesus, 30. Rom. 7. 12. law h. commandment h. just
41 67. Acts 2. 4. and 4. 8. and 6. 3, 5. and
9. 17. and II. 24. and 13. 9, 52. Ps. 51. 11. take not thy Holy Spirit from his own country, Mark 6. 4. Jolin 4. 14. John 5. 41. I receive not h. from men Rom. 2. 7. seek for glory, h. immortality
Is. 63. 10. rebelled and vexed his
11. where is he that put his—within Luke 11. 13. give—to them that ask Epli. 1. 13. ye were sealed with—of promise
9. 21. make one vessel to li. another 12. 10. in Ii. preferring one .iiiother 13. 7. give h. to whom h. is due 2 Cor. 6. 8. by h. and dishonor
11. 16. if lirst-fruit be h. lump is also h.
4. 30. grieve not the—of God
12. 1. sacrifice h. acceptable to God
1 Cor. 7. 14. children unclean, but now h. Eph. 1. 4. be h. and without blame, 5. 27. 2 Tim. 1. 9. called us with an h. calling
1 Thess. 4. 8. who hath given us his Ps, 87. 1. holy mountain, Is. 11. 9. and 56. 6. and 57. 13. and 65. 11,25. and 66.20. Dan.
1 Tim. 5. 17. elders worthy of doiilile h 2 Tim. 2. 20. some to h. and scmie to <l j. honor Heb. 5. 4. taketh his h. to himself but
3. 15. hast known the h. scriptures Tit. L 8 sober, just, h temperate
9. 16. and 11. 45. Joel 2. 1. and 3. 17. Obad. 16. Zep."i. 3. 11. Zech. 8. 3. Lev. 20. 3. holy name, and 22. 2, 33. 1 Chron.
1 Pet. 1. 15. be ye h. in all manner, 16.
16. 10,35. Ps. 38. 21. and 103. 1. and 111.
1 Pet. 1. 7. be found unto praise ami h.
2. 5. an h. priesthood, 9. h. nation 1 Pet. 1. 21. h. men of God spake as moved
9. and 145. 21. Is. 57. 15. Ezek. 36. 20, 21. Deut. 33. 8. Holy One, Job 6. 10. Ps. 16. 10. and 89. 19. Is. 10. 17. and 29. 23. and 40. 25. and 43. 15. and 49. 7. Hab. 1. 12. and 3.
3. 7. giving h. to the wife as the weaker vessel Exod. 30. 13. h. thy father and thy mother. Mat. 15. 46.
3. 11. h. in all conversation and godliness Rev. 3. 7. saith he that is h. and true
1 gam. 2. 30. them that h. me I will h. Prov. 3. 9. h. the Lord with thy substance
4. 8. h. h. h. Lord God Almighty
3. Mark 1.24. Acts 3. 14. and 4.27, 30. 1 John 2. 20. 2 Kings 19. 22. Holy One of Israel, Ps. 71. 22. and 78. 41. and 89. 18. Is. 1. 4. and 5. 19, 24. and 10. 20. and 12. 6. and 17. 7. and 29. 19. and 30. 11, 12. and 31. 1. and 41. 14. and 45. 11. and 47. 4. and 49. 7. and 55. 5. and 60. 9, 14. Jer. 50. 29. and 51. 5. Deut. 7.6. holy people, 14.2,21. and 26.19.
15. 4. fear thee for thou only art h. 20. 6. blessed and h. is he that hath part 32. 11. Ite that is h. let him be h. still bxort. 21). 33. most holy place, 34. and 39. 37. and 40. 10. 1 Kings 6. 16. and 7. 50. and 8.
Is. 29. 13. with their lips do h. me John 5. 23. should h. tlie Son as h the Fathei 12. 36. if serve nie him will my I'.ithei h.
1 Pet. 2. 17. h. an men, love the brotlierhood Ps. 15. 4. he Iwnoreth them that fear the Lord Mai. 1. 6. a son h. his father Mat. 15. 8. h. me with their lips, Mark 7. 6 Heb. 13. 4. marriage is honorable in nil riONEY, Gen. 43. 11. Lev 2. 11. Judg. 14. 8, 18. 1 Sam. 14. 26, 29. Ps. 19. 10. sweeter than h. and the h eoEb, 119. 103. Prov. 25. 27. it is not good to eat much h. Song 4. 11. h. and milk are under thy tongue
6. Ezek. 44. 13. and 45 3. Lev. 6. 25. most holy offrring, 7 1,6. and 10.
17. and 14. 13. Num. 18. 9, 10. Ezek. 48. 12. Lev. 27. 28 most holy things, Num. 4. 4, 19. 1 Chron. 6. 49. and 2:1. 13. 2 Chron. 31. 14. Lev. 21. 23. bread of his God most h. 2 Chron. 3. 8. made the most h. house Ezek. 43. 12. the whole limit shall be most h. Dan. 9.21 seventy weeks, to anoint most k Jude 20. building up on your most h. faith Pg. 42. 4. with multitude that kept holy day. and 28. 9. Is. 62. 12. Dan 8. 24. and 12. 7. Exod. 28. 29. holy place, Lev. 6. 16. and 10.
17. Eccl. 8. 10. and about 30 other texts Ps. 5. 7. holy temple, 11. 4. and 65. 4. and 79.
1. and 138.2. Jonah 2 4. Mic. 1.2. Hab. 2. 20. Eph. 2. 21.
Is. 65. 5. I am holier than thou Heb. 9. 3. tl.e holiest of all, 8. and 10. 19.
1 Thess. 2. 10. how holily and justly, and Exod. 15. 11. glorious in holiness, 28. 36. h. to Lord, 39. 30. Is. 23. 18.
Is. 7. 15. butter and h. shall he eat, -JO. Mat. 3. 4. his meat was locusts and w ild h. Rev. 10. 9. in thy mouth sweet as h. 10.
Is. 58 13. Col. 2. 16. Exod. 25. 2. Hat. I. 18. with child of Holy nho.it
20. that is conceived in her is of—
3. 11. baptize you with—Mark 1. 8. John 1. 33. Acts 1. 5. and 11. 16.
1 Sam. 14. 37. dipt in honey comb, Prov. 5. 3, 16,34. and. 24. 13. and 27. 7. Song 4. 11. and 1 Chron. IC. 29. in beauty of h. Ps. 29. 2. and 91). 9. and 110. 3. 2 Chron. 20. 21. 3 Chron. 31. 18. sanctified themselves in h. Ps. 30. 4. at remembrance of his h. 97. 13.
13. 31. blasphemy against—32. Mark 3. 29. mark 12. 36. David said by—Acts 1. 16.
5. 1. Luke 24. 42. HOOF, Exod. 10 26. Lev. II. 3, 4, .5, 6, 7. HOOK, Exod. 26. 32. Ezek. 29. 4. and 38. 4.
47. 8. God sits on throne of his h. 48. 1. in mountain of his h. Jer. 31. 23. 68. 6. God has spoken in his h. 108. 7. 89. 3,5. I have sworn by my h. 93. 5. h. becometh thine house
Is. 2 4. pruning hooks, lb. 5. Mic. 4. 3. HOPE in Israel concerning this, Ezra 10. 2 Job 8. 13. the hypocrite's h. shall perish
13. 11. not ye that speak, but the Luke 1. 3.5.—shall come upon thee
2. 15.—was upon him 26. revealed unto him by the 1 1. 20. their h. as the giving up the ghost 27. 8. what is the h. of the liypocrite Ps. 78. 7. might set their h. in God
3. 22.—descended in bodily shape
Is. 23. 18. her hire shall be h. to the Lord
35. 8. it shall be called the way of h.
12. 10. blasphemeth against the
12.—shall teach you in tiiat same •ohn 7. 39. for—was not yet given
62. 9. drink it in the courts of my h.
146. 5. whoso h. is in the Lord his God Prov. 10. 28. h. of righteous shall be gladnesa
63. 1.5. habitation of thy h. 18. people of h. Jer. 2. 3. Israel was h. to the Lord
14. 36. Comforter which is—whom the Father will send 20. 22. receive ye the Aet» 1. 2. through—had given commandment
11.7. the h. of unjust men perisheth 13. 12. h. deferred maketh the heart 14. ,32. righteous hath h. in his death
23. 9. because of Lord, and words of his h. Amos 4. 2. Lord hath sworn by his h. Obad. 17. on mount Zion tlier' shall be h. Zech. 14. 20. on horse bells. U. to Lord, 21. Mai. 2. II. Judah hath profaned h. of Lord Luke 1. 7.5. in h. and righteousness before Acts 3. 12. as though by our own h. we Rom. 1. 4. S. of God according to spirit of h.
19. 18. chasten thv son while there is h. 26. 12. more h. of a fool than, 29. 30.
8. after that the— is come upon you 2 33. receive promise of the Is. 57. 10. saiilst thou not there is no h. Jer
38. receive gift of— 10 45.
3. 35. and 18. 13. Ezek. 37. II. Jer. 14. 8. O the h.j)f I—ael, 17. 13. and .50. 7. 17. 7. blessed is ..c man thai triisteth io the Lord, and whose li. the Lord ii Lam. 3. 29. if so there may be h. Hos. 3. 1.5. valley of Achor for a door of h. Joel 3. 16. Lord will he the h. of bis people Zech. 9. 12. turn to the strong iioiu yejirisoners of h. Acts 24. 15. have h. towards God, which Rom. 4. 5. experience h. 5. h. makeih not
5. 3. Satan filled heart to lie to tbe— 32. we are his witnesses, and diso 7 51. ye do always resist the.
6. 19. yield members servants to righteousness unto h. 22. fruit unto h. and end everlasting
8. 15. receive— 17. 19.—given, 18 9. 31. walking in the fear of tt>4 Lord and in the comfort of the 10. 38. anointed Jesus with the 44—fell on all them, 11 1.5. and 15. life 9 Cor 7. 1. perfecting h. In fear of God Eph. 4. 24. crealH in righteousn. and true h.
8. 47. received the \j. u. ne any—6. 13 2. the—said, separate me Saul
I Thess. 3. 13. unblameable in h. before him 4 7. called not uncleanness but to h.
8. 24. we are saved by h. but li. is not h
15. 4. comfort of scriptures, might have
4. they being sent forth by the
15. 28. It seemed good to—and to us 16. 6 forbidden of—to preach in to. 23. gave that—witnesseth
1 Cor. 9. 10. husbandman partaKi r of his h. 13. 13. now abidetli faith, li. and cbai ily
1 Tim. 2. 15. in faith, love, h. sobriety Til. 2. 3. be in behaviour as becometli h. Heb. 12. 10. partakers of his h.
28. flock, over which—made over-
14. h. without which no r-.an shall see the Lord HOME, Gen. 39. 16. and 43. 16. Ps. 18. 12. that tarried at h. divided "tioiI
15. 19. if in this life only, h. In Chrlil Gal. S. 5. wait for h. of lighteousness by faitk
01 II. thun saith—M> ehall the Jews 38 95. well spake the—by Esaias Boin. 5 5. love of God Rhert atrond by 9 1 conscience bearing witness in 14 17 righteousness, peace, and joy In— U 13. abound In hope through power of.
Eph. 3. 12. having no h. and withmii (iod Col. I. 23. not moved away from li. of uospel 27. riches of glory which is Christ, Ib you the h. of glory
I'.rcl. 12. 5. man goeth to his long '
2 Cor. 5. 6. while we are at b the body Tit. 2. 5. chaxte, obed>T , neepe.-s at h. HONEST and good heart, Luke 8. 15. Acts 6. 3. m»a of h. report full of Holy GhoH
1 Tueas. 4. 13. sorrow not as others have no h.
5. 8. fur an helmet, the h. of snlvaltun 41
HO HL ID
I Tim 1. 1 Jesiis Christ whn is ni.i h.
John 14. 2. in my tatner's h are many Rom. 10. 5. church in theii h. 1 Cor. 16. 19. Col. 4. 15. I'hilem. 2. 2 Cor .5. 1. earthly h. h. ol God not made with hands, 2. h. from heaven 2 Tim. 1. Ifi. give men > to h. of i Incsiphorus Heb. 3. 3. built h. hath more luuiour than h. 2 John 10. receive him not into your h. Ps. 105. 21. made him Lord of ail his home
Col. 0. 18. in a .iiliintary h.23
Tit. 2. 13. looking for lliat blessed li. 3. 7. nccoriliug to the h. oC eternal life Heb. 6, 11. to the full assuriince of h. unto
I Pet. 5. 5 be clothed with h. HUNGER, Ex. 16. 3. Deut. 28. 48 Ps. 34. 10. young lions sutler h Pr. ^t. 15. an idle soul shall sufleh Jer. 12. 14. no war nor have h. ol brtsi* Lan . 4. 9. sword belter than s air witu a Ueut. 8. 3. suffered thee to h.
19. whit h h. we have as an anchor ' Pet 1 3. begotten us aaain to a lively h. 21. that your faith and h. iniglit be in I 3. 15. asketh a reason of tlie h. in you
I John 3 3. man that hath this h in him Pa. 16. 9. my Hesh also shall rest in hope Rom. 4. 18. uijjiinct h. believed 5 2. rejoice—of glory of God, 12. 12. Tit. 1.2.—eternal life of « iiich God promised P» 39. 7. my hope is in thee 71. 5. thou art—Jer. 17. 17 Vb. 22. 9. didst make me hnpr. when I was 31. 24. all ye that h. in the Lord 33. 18. on them that h. in his mercy, 22. 42. 5. h. thou in God, for, 11. and 43. .S. .19. 49. thou hast caused me to h.
Is. 49. 10. shall not h. nor thirst. Rev. 7. 18 Mat. 5. 6. blessed are they that h. after Luk'e 6. 21. bles.sed are ye that h. now
112. r'; wealth and riches shall be in .\cts 10. 2. feared God with all—
25. wo to you" that are full, for y« shall h. John 6. 35. that conielh to me shall never h Rom. 12.20. if thine enemy h. feed hiiii
10. 34. believed in (iod with all— Ileb a 2. faithful in all— 5. 6. IL 1 made an ark for saving JohT. 4 5". his wholr louse believed
1 Tim. £w 8. especi' y for those of his own h. Josh. 24. 15. as f< - ne and iny/iou.ve 2 Sam. 23. 5. thouixli— be not so with God Ps. 101. 2. will walk within—with per.
1 Cor. 4. II. we both h. and thirst, and are 11.34. if any man h. let hini eat al home Ps. 107. 9 fill the hungry with coodness 146. 7. God giveth food to the h. Pr. 25. 21. if thine enemy be h. give him 27. 7. to h. every bitter thing is sweet
Is. 50. 7. jo\ ful in—of prayer. Mat. 21. 13. Hark 11. 7. Luke 19. 40. Mat. 12. 14. will return to—Luke 11.24. Acts 10. 15. judged me faithful, come into Dent. 6. 7. when sitlest in Ihy house Ps. 26. 8. I loved habitation of— 30. 8. satisfied with fatness of—65. 4.
81. I h. in thy word, 114. and 13(1. 5. 43. f have hoped in thy judgments 74. I have h. in thy \\'ord, 147. IGC. I have h. in thy salvation 130. 7 let Israel h. in the Lord ; for with 147. II. in those that h. in his mercy Lam. 3. 2ii. good that a man should h. Rom. 8 25. if we h. for that we see not Heb. 11 1. faith is substance of tliinss h. for Is. 58. 7. is it not to deal thy bread to the h.
10. if thou draw out thy somI to the h. 65. 13. shall eat; but ye shall be h. Ezek. 18. 7. hath given his bread to h. l(i Luke 1. 53. tilled the h. wiin ^>)od things Phil. 4. 12. how to be full and to be h. HUNT, I Sam. 26. 20. Job 3t. 39. Ps. 140. 11. evil doth li. the violent man Pr. 6. 26. adultress will h. for precious
Is. 38. 1. set— in order, for thou Acts II. 14. thou and all—saved, 16. 31. Gen. 28. 17. Auit-r of Gnd or Lord, Ps. 42. 4. and 55. 14. and 2:1. 6. and 27. 4. Eccl. 5. 1.
I I'et. i. 13. be sober and h. to the end
Is. 2. 3. Mic. 4. 2. I Tim. 3. 15. 1 Pet. 4.
1 Cor. 13. 7. charity hnprth all things Luke fi. 35. lend, hoping for iu)tlitng again HORN of my salvation, I*s. \6. 2. Ps. 75. 4. litt not up the h. 5. in. 92. 10. my h. shall thou exalt ash. of unicorn 148 14. he exalted the li. of his people
12. 27. slothful roasts not what he took in h. Ezek. 13. 18. ye h. the souls of my people Job 10. 16. thou hvntesi me as a tierce lion HURT, Gen. 4. 23. and 20. 29 Josh. 24. 20. he will turn and do you h.
17. Ex. 23. 19. Josh. ii. 24. and about 100 other places Job 4. 19. dw ell in hovsrs of clay Ps. 49 !l. h. shall continue forever.Mat. 11.8. in soft linen sit in kings' h.
19. 29. forsaken h. or lanils, Mark 10. tivike I. Ii9. raised up an h. of salvation Uic. 4. 13. I will make thine h. iron and hoofs brass, Dan. 8. 20. having two Aoriw Hab. 3. 4. had h. coming out of his hand Kev. 13. 1. beast having ten h. 17. 3, 7.
Ps. 15. 4. sweareth to his h. and changeth Eccl, 5. 13. riches kept for owners to their h Jer. 6. 14. healed h. of the daughter, 8. 11,21 Rev. 2. II. shall not be h. of second death 6. 6. h. not the oil and wine, 7. 3. and 9. 4. Ezra 4. 15, hurtful, Ps. 144. 10.
29. 23. 14. devour widows' h. Luke 20. 47. Luke 16. 4. may receive me into their h.
1 Cor. II 22. have ye not h. to eat in 1 Tim. 3. 12. ruling their own h. well 2 Tim. 3. li. creep into h. and lead captive Tit. I. II. subvert whole h. teaching Acts 16. 15. baptized and her household Gal. 6. 10, h. of faith, Eph. 2. 19. h. of Mat. 13. .52. like hoysrhnldfr, 20. I. HOW long, Ps. 6.3. and 13. I. and74.9.and 79. 5. and 80. 4. and 89. 46. Is. 0. II. Jer. 4. i3. II. had two h. like a lamb
5. <i. Lamb having seven h. HORlUBLfi, I's. 11. C. and 40. 2. Jer. 5. 30. and 18. 13. and 23. 14. Hos. 6. 10. Jer. 2.
I Tim. 0.9. fall into foolish and h. lusts HUSBAND, Gen. 3. 6, 10. and 29. 32. Ex. 4. 25. bloody h. art thou to me, 20.
12. E/.ek. 3v;. 10. HORROR, Gen. 15. 12. Job 18.20. Ps. 5.5. 5. and 1 19. 53. Ezek. 7. 18. HORSE and rider thrown, Exod. 15. 21. fi. 32. 9 be ye not as the h or mule 33 17 an h. is a vain thine for safety
Is. 54. 5. thy Maker is thy h Lord of host* Jer. 31. 32. though I was an h. to them Mark 10. 12. if a woman put away her h John 4. 17. I have no h. 18. and liveh.
14. Dan. 8. 13. and 12. 6. Mat. 17. 17. Luke
9. 41. Rev. 6. 10. Job 15. 10. hoir much morr, Pr. 21. 27. Mat. 7.
1 Cor. 7. 14. unbelieving h. is sanctified by 34. careth how she may please her h 14. 35. let them ask their h. at home 2 Cor. II. 2. espoused you to one h. Eph. 5. 22. wives submit to your own h.
II. Luke 12. 24, 28. Ileb. 9. 14. Mat. IS. 21. and 23. 37. how ofl, Luke 13. 34. Job 21. 17. Ps. 78. 40. HOWL, Is. 13. 0. and 14. 31. Jer. 4. 8. Joel
147. 10. he delighteth nut in tiie strength of the h. pToV. 21 31. h. is prepared for the day of battle Bcel. 10. 7. I have seen servants on h. and 2:1. the h. is the head" of the « ife, 31 25 h. love your wives, as Christ, Col
1.5, n, 13. James .5. I. Hos. 7. 14. Deut.
.32. 10. Amos 8. 3. HUMBLE person shall save. Job 22. 29. Ps. 9. 12. forgettelli not the cry of the h.
8. 6. as the h. ruslieth into battle
12. 5. how canst thou contend with h. !Io» 14. ;). we will not ride upon h. 5>c,h. 1. 8. and 0.2, 3, i<. h. red, white, lilack, Rev. (^. 2, 4, 5, 8. and 9. 17. HOSPITALITY, Rom. 12. 13. I Tim. 3. 2.
3. 19. 33. the wife see that reverence her h Col. 3. 18. wives submit to your own h.
10 12. forget not the h. 17. desire of theh.
1 Pet. 3. 1. subject to their own h.
31. 2. h. shall hear of it, and be clad
7. ve h. dwell with them, accordin|
69. 32. h. shall see this, and he glad
Pr. 10. 19. to be of the li. spirit with lowly
Tit. I. 8. I Pet. 4.9. HOST, Luke 10. 35. Rom. Ifi. 23. Ps. 27. 3. and .13. If), and 103.21. and 103. 11. and "to HtrSBANDMAN, my Father is, John 1.5. 1.
29. 2.3. honour shall iifihold h. in spirit
1 Tim. 2. 6. h. that labours must be James .5. 7. h. waileth for piecious frutta
Is. ,57. 15. of a ccuitrlte and h. spirit to revire the spirit of h. and heart of contrite ones James 4. 0. eiveth grace to the h. 1 Pet. 5. 5. Ex. 10. 3. if thou refuse to li. thyself Deut. 8. 2. to h. thee, and to prove, 3. 16. 2 ('lir. 7. 14. shall h themselves and pray
148. 2. Is. 40. 2fi. Luke 2. 13. Pa. 103.21.
I Cor. 3. 9. ve are God's hu.^handry HYMN, Mat. 26. 30. Eph. 5. 19. Col. 3. 16 IIVPOCRISY, Is. 32. 6. Mat. 23. 28. Mark
Jer. 3. 19. HOT, Ps. 38. 1. and 39. 3. Prov. C. 28. Hos.
7. 7. 1 Tim. 4. 2. Rev. 3. 15. HOUR, Dan. 3. fi, 15. and 4. 33. Hat 10. 19. shall he given you in same h.
12. 15. Luke 12. 1. I Tim. 4. 2. James 3.
34. 27. because didst h. thyself before God Pr. 0. 3. h. thyself, and make sure thy friend Jer. 13. 18. h. yourselves, sit down Mat. 18. 1. H h'osoh. himself shall be exalted,
17. 1 Pet. 2. I. Mat. 7. 5. hypocrite, Luke 6. 42. and 13. 15 24. 51. appoint liim his portion with h Job 20. ,5. joy of h. is but for a moment 27. 8. what is the hope of the h. 30. 13. h. in heart heap up wrath
24. 30. of that day and h. knoweth no
25. 13. ye know neither the day nor h. Luke 12. 12. II. Ghost shall teach you sauie h.
22. 53. this Is your h. and power of darkness John 2. 4. my h. is not yet come
2:1. 12. Luke I I. II. anil 18. 4. 2 Cor. 12. 21 . my God will h me among you James 4. 10. h. yourselves in the sight of the Lord
Is. 9. 17. every one is an li. and evil doer 33. 14. fenrfulness hath surprised the h Mat. 6. 2. hypocrites, 6. Hi. and 15. 7. and 16.
4. 23. the h. conietli and now is, 5. 25.
7. 30. his h. was not yet come, H. 20.
12. 27. save rue from this h.—unto h. Rev. 3. 3. not know what h. 1 will cimie
3. and 23. 13, 14, 1.5, 23. Job 8. 13. the h. hope shall perish
1 Pet. .5. 6. h. yourselves therefore under Lev. 2f!. 41. if uiicirc ucised hearts be Aum-
It. will keep thee fi oni li. of temptation 17 la power as kings one h. with beast
15. 34. congregation of h. shall be desolate lilrd 2 Kings 90. 19. linst . ..yscif before the Lord 2 Chr 12. 6. princes and kings h. themselves,
18. 10 in ore li. is thy judgment come HOUaE, Exod. 20. 17. Lev. 14. 30. Exod. 12. 30 nut an li. where not one dead Job 21. 2H where is the h. of the prince
12. he h.hiuiseir,32.26. and 33. 12.
33. 12,23. h. not himself before Lord, IDLE, they be, Ex. 5. 8, 17. Pr. 19. 1.5. an i. soul shall suffer hunger Mat. 12. .30. of every I. word give ncrounC 20. 3. standing 1. li. why stand ye i. Luke 21. 11. words seemed as I. tales
3li. 12. Ps. 35. 13. I li. mv soul with fasting
113. 6. Lord who h. himself In behold
30. fl't. to ;he h. appointed for all living Prov. 3. .33. ciir.sc of Lord is in h. of Is. 2. 1 1, lofly looks shall be h. 9. 17.
7. 27. her h. is the way ti hell, goingto
5. 15. miglitv riiiin shall be h. and eyes of the lolU shall b.' h.
1 Tim. 5. 13. they learn to be i Dot only I Prov. 31. 27. idlcneta, Eccl. 10. 18. Eiek 1< 49. IDOL, 2 Chr. 1.5. 16. and 33. 7.
.'2 7. h. of the righteom shall stand 1? ;4 I. and richei are inheritance of
10. 33. high and liauL-lity shall be h. Jer. 41. 10. they are not h. unto this day Lam. 3. 20 my soul is b. in me Dan. 5. 22. hast not li. Iliini' heart Phil. 2, 8. Ii. himself and bei iime obedient Deut. 21. I I. Au«i//(<.i//i(T,22.24,29. Ezek. 22 falhi rs Eccl. 7. 2. go to h. of niourning. than to h. nf
12. 3. when the keepers of ^i. tremble Song 2. 4. hronglil me to tlie bannoeling h.
Is. Ofi. 3. as If he bleased an I. Zech, 11. 17. woe to the i. sher Jierd
I Cor. H. 4. an I. Is nothing in Hie world Ph. 9(i. 5. gods of nations are ioU
In. 5 8 wii to them that join h. to li. CO. 7. I will glorify the h. nf my glory
1(1, II. Col. II. 12. put on hiinililrvr.ix nf niind Mic. 8. walk huoihlii with thy (Iod
Is. 2. 8. land is fiill of I. they wor«hl|> tban Jer .50. .38. they are mail upon their i llos 4. 17. Ephralm is joineil to I Acts 1.5. 2(1. abstain froin pollutlont i>f Rom. 2. 22. thou thsi abhonvil I 42
04. 11. our iioly and beautiful h. where Mat. 1(1. i'). Ii. worthy, 12.^)5. li. divided
Pr. 22. 4. by himiiltlti are riches and honour, !£{. 38. h. lel'L desolate, l..uke 11. 17 and
I.''. 3.5. Jer. 12. '
1.5, 3.1. niid 18. 2.
Acw 2<i 10 «er>''ng Lord with all h.
IM liN IN
Rom. 15 . strong ought to bear the 1. of ItM weak 2 Cor. 12. 9. glury in my i. 10. pleasure in Heb. 6. 4. it is i. for ihose once enlightened. Oor 8. 1. touching ihiiics nfliered to i. I Cor H. 111. agreeiiieiu liatli llie temple of UoU witli i.
18. in two things it is i. for God to lie
II. 6. without failh it is i. to please God IMPUDENT, I'rov. 7. 13. E/.ek. 2. 4. IMPUTE, 1 Sam. 22. 15. Lev. 7. 1». and 3. 7. Ps. 32. 2. to whom Lord i. not iniquity Rom. 4. 6. i. righteousness without works
1 Tim. a. 23. ilrink wine for thine often i. Heb. 4. 15. with the feeling of our i.
1 John 5. 21. keep yourselves from i. Kev. 2. 14. to eat tliinga .sacrificed to i.
9. 30. womliip devils and i. uf gold
5. 2. himself is compassed with i. 7.3P INFLA.Mi; them, wine. Is. 5 11. and 57.5 INFLICTED punishment, 2 Ct r. 2. 6. INFLUENCES of Pleiades, Job 38. 31. INGRAFTED word, receive, James 1.21 INHABIT, Prov. 10. 30. Is. 65. 21, 22. Ps. 22. 3. inhabitest the praises of Israel
I Cor. 5. 10, II. idulalcr, 6. 9. and 10. 7. Eph.
8. blessed to whmii Lord will not i.
5. 5 Rev. 21. 8. and 22. 15. t Sam. 15. 23. stuliburnnesa as iniquity and iduiatry Acts 17. 16. the city wholly given to i.
1 1. righteousness might he i. to them 22. i. to him for righteousness. 24.
5. 13. sin is not i. when there is no law 9 Cor. 5. 19 not i. their trespasses to thein James 2. 23. i. to him for righteousness IN Christ, Acts 24. 24. Rom. 12. 5. 1 Cor. 1.
I Cor. 10. 14. dearly beloved, tiee from i. Gal. 5. 2U. i. witciicraft, hatred, wrath Col. 3. 3. covetoiisiiess, which is i.
Is. 57. 15. lofty One that inhubileik eternitT INHERIT, Gen. 15. 8. Ps. 82. 8.
I Sam. 2. 8. to make them i. throne of Ps. 25. 13. his seed shall i. the earth 37. II. meek shall i. the earth, Mat. 5. i 29. righteous shall i. the land, Is. 60 21. 82. 8 O God, thou shalt i. all nations Prov. 3. 35. wise shall i. glory ; but siiaine
I Pet. 4. 3. walked in abominable idolatries JEALOUS God, 1 am a, Ejtod. 20. 5. and 34.
2, 30. and 3. 1. and 15. 18, 22. 2 Cor. 1. 21. and 2. 14. and 3. 14. and 5. 17, 19. and 12.
2. Gal. I. 22. Eph. 1. I, 3, 10, 12, 20. and 2.
14. Dent. 5. 9. and ti. 15. Josh. 24. 19.'
1 Kings 19. 10. I have been very j. for the Lord, 14. Ezek. 39. 25. be j. for my holy name Joel 2. 18. will Lord be j. for his land
6, 10, 13. Phil. 1. 1, 13. and 2. 1, 5. and 3. 14. Col. 1. 2, 4. 1 Thess. 1. I. in God, 4. 16. John 3. 21. Col.
3. 3. Gen. 15. 6. in the Lord, Ps. 4. 5. and 31. 24. and 34. 2. and 35. 9. and 37. 4, 7. Is. 45. 17, 24, 25. Jer. 3. 2;i. Zech. 12. 5. 1 Cor. I. 31. and 4. 17. and 7. 22, 39. Eph. 2. 21. and 6. 10. Phil. 4. 2, 4. Col. 3. IS. and 4. 7, 17. 1 Thess. .5. 12. Philein. 16, 20. Rev. 14. 13. INCHANTMENT, Lev. 19. 26. Num. 23. 23.
1. 2. God is j. and Lord revengeth Zech. 1. H. I .mi j. for Jerusalem, ts. 2. i Cor. 11. 2. j. over you with goA\y jealousy UeuU 29. 20. Lord's j. shall smoke against man 32. 16. provoked him to j. with strange god3,2l. 1 Kings 14.22. Ps.78.58. Ps. 79. 5. shall thy j. hum like fire Prov. 6. 34. j. is the rage of a man Bong 8. 6. j. is cruel as the grave Som. 10. 19. provoke them to j. 11. 11.
8. 21. love ine to i. substance ; I wilt fill Mat. 19. 29. hath forsaken, shnll i everlasting life 25. 34 i. kingdom prepareu for you Mark 10. 17. what shall 1 do that I may i eteinal life, Luke 10. 25. and 18. 18.
1 Cor. 6. 9. unrighteous not i. kingdom of God, 10.
Eccl. 10. 11. Is. 47. 9. INCLINE heart, Josh. 24. 23. Judges 9. 3. 1 Kings 8. 58. Ps. 119. 36, 112. and 141. 4. Ps. 78. 1. inclrne ear, 40. I. and 116. 2. Prov.
15. 50. flesh and blood cannot i. king dom of God Gal. 5. 21. do such things not i. kingdom of God Heb. 6. 12. through faith i. the promises i Cor. 10. 22. do we provoke Lord to j. JEHOVAH, Exod. 6. 3. Ps. 83. 18. Is. 12. 2. and 2(i. 4. (Jen. 22. 14. Exod. 17. 15. Judges
2. 2. and 5. 13. Jer. 7. 24, 26. and 11. 8. and 17. 23. and 25. 4. and 34. 14. and 35. 15. and 44. 5. Is. 55. 3. INCLOSED, Ps. 17. 10. and 22. 16. Song 4.
6. 24. it is about 2U00 times translatdl Lord, in capitals JERUSALEM, for the church, Is. 24. 23. and 62. 1. and 66. 10, 13. Jer. 3. 17. Joel 2.
1 Pet. 3. 9. that ye shoulil i. a blessing Rev. 21. 7. overcometh shall i. all things Num. 18. 20. 1 the Lord am thy inheritance, Deut. 10. 9. and 18. 2 Ezek. 44. 28. Deut. 4. 20. a people of i. 9. 20, 29. and 33
12. and 8. 9. Lam. 3. 9. INCONTINENT, I Cor. 7. 5. 2 Tim. 3. 3. INCORRUPTIBLE God, Rom. 1. 23.
32. and 3. 16, 17. Zech. 12. 10. and 8. 22. Gal. 4. 25, 26. Ueb. 12. 22. Rev. 3. 12. and 1 Cor. 9. 25. to obtain an 1. crown 15. 52. dead raised i.
9. 1 Kings 8. 5. Ps. 28. 9. and 33. 12. and 68. 9. and 74.2. and 78. 62,71. and 79. 1 and 94. 14. and 106. 5, 40. Is. 19. 25. Jer. 10. 16. and 51. 19. Ps. 16. 5. Lord is portion of mine i. and cup 47. 4. Lord shall choose our i. for us Prov. 19. 14. riches are the i. of fathers Eccl. 7. 11. wisdom is good with an i. Acts 20. 32. i. among sanctified, 26. 18 Eph. 1. 11. among whom he obtained an i.
1 Pet. 1. 4. begotten to an inheritance i. 23. born not of corruptible seed, but of i.
21. 2. JESIIURUN, I. e. Israel, Deut 32. 15. and
33. 5, 26. Is. 44. 2. JESUS, or Joshua, Acts 7. 45. Heb. 4. 8. JESUS the Saviour of men. Mat. 1. 21. and I Cor. 15. 42, 50, 53, 54. incomiption INCREASE, Lev. 19. 25. and 25. 7. Lev. 25. 36. take no usury nor i. 37. Num. 32. 14. risen up an i. of sinful men Deut. 16 15. bless thee in all thine i. Ps. 67. 6. the earth yield her i. 85. 12. Prov. .3. 9. with first-fruits of all thine I.
2. 1. and 8. 29. and 14. 1. and 27. 37. 1 Cor.
12. 3. 2 Cor. 4. 5. Eph. 4. 21. Heb. 2. 9. and
12. 2. Rev. 22. 16. and in about 650 other places JEWS first, and also Greeks, Rom. 1. 16. and
14. earnest of our i. and purchased possessions
2. 9, 10, 2i*. not a J. which is one outward-
Is. 9. 7. of the i. of his government no end Ezek. 18. 8. neither taken any i. 13. 17.
5. 5. hath an i. in kingdom of Cbriat and of God Col. 1. 12. partakers of the i. of the saints ly, but is a J. which is one inwardly, 29.
10, 12. no difference between J. and Greek
1 Cor. 3. 6. I planted ; hut (Jod gave the i. 7. Col. 2. 19. increaseth with the i. of God Ps. 62. 10. if riches i. set not your heart 115. 14. Lord shall i. you more and more Prov. 1. 5. wise man will i. learning, 9. 9. Eccl. 5. II. when goods i. they are 1 Cor. 9. 20. to J. I became as a J. to gain J. Gal. 3. 28. neither J. nor Greek, Col. 3. 11. Rev. 2. 9. say tliev are J. and are not, 3. 9. JEWELS, 1 make up iny, Mai. 3. 17. IGNORANCE, sin thrmigh, Lev. 4. 2, 13, 22,
3. 24. shall receive the reward of the i Heb. 9. 15. receive the promise of eternal i
1 Pet. 1. 4. to an i. incorruptible, undefiled INiaUITY, Gen. 1.5. 16. and 19. 1.5. Exod. 20. 5. visiting i. of the fathers on children, 34. 7. Num. 14. 18. Deut. 5. 9. Exod. 34. 7. forgiving i. transgression and sin Lev. 26. 41. accept punishment of their i. 43 Num. 23. 21. hath not beheld i. in Jacob Deut. 32. 4. a God of truth, without i. just Job. 4. 8. they that plough i. reap the same
27. Num. 15. 24, 2.1. Acts 3. 1.5. Acts 17. 30. times of this i. God winked at Eph. 4. 18. alienated lliroiigli i. in them Ps. 73. 22. so foolish was I and ignorant
Is. 29. 19. meek shall i. their joy in Lord Luke 17. 5. Lord i. our failh John 3. 30. he must i. but I must decrease
1 Thess. 3. 12. Lord make you to i. in love 2 Tim. 2. 16. will i. to more ungodliness Ezra 9. 6. iniquities are increased over head
Js. 63. Hi. thouiih Abrahaiii be i. of us Rom 10. 3. iiemg i. of God's righteousness
1 Cor. 14. 38. if any man he i. let him be i. Heb. 5. 2. who can ha#e compassion on i. Acts 17. 23. iirniiranlbi, 1 Tim. 1. 13. ILLU.MINATEI), Ileb. 10. 32. IMAGE, Lev. 2il. 1. Dan. 2. 31. Grn. I. 26. let us make man in our own, I. 27. and 5. 1. and 0. 6. Col. 3. 10.
Is. 9. 3. multiplied nation, not i. the joy 26. 15. hast i. nation, Lord, hast i. nation Luke 2. 52. Jesus i. in wisdom and stature Acts 6. 7. the word of God i. and apostles Rev. 3. 17. am rich and i. with goods Eccl. 1. 18. increaseth knowledge, i. sorrow
5. 16. i. stoppeth her mouth, Ps. 107. 4i
II. 6. less than thine i. deserveth, Ezra
9. 13.
15. 16. man drinketh i. like water 22. 23. put away i far from Ihee 34.32. if I haveilone i. I will do no more Ps. 32. 5. mine i. have I not hid, and thou forgavest the i. of niy sin 39. II. with rebukes correct man for i. 49. 5. when i. of my heels compass me 51. 5. behold I was shapen in i. 66. 18. if I regard i. m my heart. Lord
Is. 40. 29. have no might, he i. strength Col. 1. 19. whole body i. with increase of God
5. 3. Adam begat a .<inii aflei his i. Ps. 73. 20. Lord, thou fthalt despise their i. Mat. 2C!. 2'). whose i. is this, Luke 20. 24. Roni. 8. 29. conformed to the i. of his Son
1 Chron. 11. 9. David went on increasing Col. 1. 10. i. in knowledge of (Jod INCREDIBLE thought, Acts 26. 8. INCURABLE wound. Job 34. 6. Jer. 15. 18 Mic. I. 9. i. bruise, Jer. 30. 12, 15. INDEED, 1 Kings 8. 27. 1 Chron. 4. 10. Mat.
1 Cur. 15. 49. have borne the i. of the earthy we shall also bear i. of heavenly S CiT. 3. 18. into same i. from glory to glory
69. 27. add i. unto their i. 119 3. they also do not i they walk in i33. let not any i. have dominion over Prov. 22. 8. soweth I. shall reap vanity Eccl. 3. 16. place of righteousn. i. was ttt-n
4. 4. Christ who is the i. of God, Col.
3. 11. Luke 4.24. John 1. 47. and 4. 42. and
6. .55. & 8. 31, 36. ] Tim. 5.3, 5. I Pet. 2. 4. INDIGN.VnON, Neh. 4. I. Esther 5. 9. Ps. 69. 24. and 78. 49. and 102. 10.
1. 15. Heb. 1. 3. express i. of his person Rev. 13. 14. make an i. to the beast Exnd. 23. 24. break down imaats, ,34. 13. IMAGINE, Ps. 2. 1. .\ah. 1. 9. Zech. 7. 10. and 8. 17. Acts 4. 2.>. Oen. 6. 5. every imaeinaiion of thought was evil, 8. 21. Deut. 29. 19. Prov. 6. 18. Lam.
Is. 10. 5. staff in their hand is my i. 26. 20. hide thee until the i. be overpast Mic. 7. 9. I will bear the i. of the Lord Nah. 1. 6. who can stand before his i. Mat. 20. 24. moved with i. 26. 8. they had i. Rom. 2. 8. i. and wrath, tribulation and 2 Cor. 7. 11. yea, what, i. yea, what fear Ileb. 10. 27. fiery i. which shall devour Rev. 14. 10. poured into the cup of his i. INDITING a good matter, Ps. 45. I. INEXCUSABLE, O man, Rom. 2. 1. INFALLIBLE proofs, menv, Acts 1. 3. INFANT, 1 Sam. 1.5. 3 Job 3. 16. Is. 65. 20. Hos. 13. 16. Luke 18. 1.5. INFIDEL, 2 Cor. 6. 15. 1 Tim. 5. 8. INFINITE iniquities, Job 22. .5. Ps. 147. 5. his iicderstanding is i. Nah. 3. 9. her strength, and it was I. INFIRMITY, this is my, Ps. 77. 10. Prov. 18. 14. spirit of man will sustain I. Mat. 8. 17. himself took our in/!rmifiM Rom. 8. 96. the Sniril also helpeth our 1.
Is. I. 4. a people laden with i. a seed o( evil
5. 18. woe to hem that draw i. with
27. 9. by this shall i. of Jacob he purged 33. 24. people shall be forgiven their i. 40. 2. her warfare accomplished, he 1 pardoned 53. 6. Lord laid on him the i. of us all 57. 17. for i. of his covetous, was I wrotb Jer. 2. 5. what i. have your fathers found In me
3. 60, 61. Rom. 1. 21. 2 Cor. 10. 5. IMMEDIATELY, Mark 4. -Acts 12. 23. IMMORTAL, invisible, 1 Tim. 4. 17. Koin. 2. 7. seek for immortality : eternal
1 Cor. 15. 53. this mortal must put on i.
1 Tim. 6. 16. who only hath i. in light (Tim. 1. in. hrnnght i. to light by gospel IMMUTABLE, lleb. 6. 17, 18. IMPARI, Luke 3. 11. Rom. 1. II. 1 Thess. 8 8. IMPENITENT heart, Ro'n. 2. .5. 'MPERIOUS, whorish woman, Exek. 16 30. IMPORTUNITY, Luke 11. 8. IMPLACABLE, unmerciful, Rom. I. 31. IMPOSSIBLE, Mat. 17.20 and 19.26. Luke 1. 37 with God nothing is 1. " 1. it is i. but ofiencea will come
3. 13. only acknowledge thine i. that thon 31. 30. every one shall die for his own i. 50. 20. i. of Israel he s(mght for and none Ezek. 3. 18. he shall die in his i 19. and lb
18. and :i3. 8.
16. 30. so i. sh.all not be your ruin Ifcn. 9. 24. make reconciliation for i. Hos. 14. 2. take away all i. and receive us Mic. 7. 18. a God like thee, that pardonetb I Hab. 1. 13. Iloly One canst not look on Mat. 7. 23. depart from me, ye that wmk I 43
IN JO JU
I Aom 15 13. fill yoj with all j. an. peaea 2 Cor. 1. 24. we are helpers of your j. 2. 3. my j. is the j. of you all Gal. 5. 29. fruit of the spirit is love, j. Phil. 4. 1. brethren, my j. and crown
* H. 24. 19. hprause i. shall ahound. ove of , Is. 39. 7. the i. of the churl are evil INTANGLE, Mm. 22. 15. Gal. 5. 1. 2 Tim. 2.
8. in call of bittrrness anil bnd of i. Rom. 6. ID. servants lo uncleaniiess and u i. unto 1
4. 9 Pet. 2. 20. INTEGRITY of my heart, Gen. 90. 5. Job 2. 3. still he holdeth fast his i. 27. 5. I will not remove mine i. from me Ps. 7. 8. according to my i. that is in me 25. 21. let i. and uprightness preserve
1 Cor. 13. 6. charity rejoiceth not in i. 2 Thess. 2. 7. nn stery of i. already H ork 2 Tim. 2. 19. that nanieth Ch. depart from i. Tit. 2. 14. he nri»ht redeem us from «ll i. James 3. W. tonjiue is a fire, a worlrf of i. Ps. 18. 23. vi\j iniquity 25. II and 32. 5. and 38. 18. and 51. 2. Job 34. 22. workers of iniquitxj, Ps. 5. 5. and 6.
1 Thess 1. 6 receive word with i. ot ilo' Ghos Heb. 12. 2. who for the j set before him 13. 17. give account with j. not with James 1. 2. coml it all j. when ye fall
26. 1. I have walked in mine i. Prov. 11.3." if upright shall guide them INTERCE.'islO.N, Jer. 7. 16. and 27. IC
1 Pet. 1. 8. re.-oice with j. uns| eakable
Is. 53. 12. made i. for the transgressors Rom. 8. 26. Spirit maketh i. for us, 27. 34. who also maketh i. for
4. 13. rejoice, be glad with exceeding)
1 John 1. 4. w e write that your j. be full Col. 2. 5. joying and beholding your order Heb. 12. 11, no chastening is joyous but Ezra 6. 29. the Lord had inade them jugful
8. and 14. 4. and 92. 7. Pr. 10. 29. and 21. 15. Luke 13. 27. Ler. 16.21. confess over him all iniquities
11. 2. Elias maketh i. to God against Israel
26. 39. pine in their i. and i. of fathers Ezra 9 6. our i. are increased over I's. 9. my soul shall be j. in the Lord 63. 5. I will praise thee with j. lips 89. 15. blessed they that know j. sound Eccl. 7. 14. in day of prosperity be j. Is. 56. 7. make them j. in my house of prayer
I Tim. 9. 1. prayers and i. be made for Heb. 7. 25. he ever liveth to make i. for
13. punished less than our i. deserve Nsh 9. 2. confessed the i. of their fathers Job 13 26. to possess the i. of my youth Ps 38. 4. mine i. are gone over my head 4C. 12. mine i. have taken hold upon me 51 9. hide from my sins ; blot out my i. 65 3. i. prevail against me, as for our 79 S. remember not against us former i. 90. 8. thoii hast set our i. before thee 103. 3. who forgiveth all thine i.
Is. .59. 16. wondered there was ni. intercessor INTERMEDDLE, Prov. 14. 10. and 18. 1. INTERPRET.VnON,Gen. 40. 5. and 41. U.
61. 10. my soul shall be j. in God 2 Cor. 7. 4. exceeding j. in all our tribulations Deut. 28. 47. servedst not the Lord with joy-
Judges 7. 15. Dan. 9. 4, 7, 36. 1 Cor. 12.
10. and 14. 26. 9 Pet. I. 20. Job 33. 23. interpreter one among a thousand
INTREAT, Gen. 12. 16. and 23. 8. Ex. 8. 8. and 9. 28. and 10. 17. Jer. 15. 1. fulness Col. 1.11. patience and long suffering wilt j Eccl. 9. 9. live joyfully with the wife of Heb. 10. 34. took j. the spoiling of your IRON sharpeneth iron, Pr. 27. 17. Eccl. 10. 10. it the i. be blunt, put to Is. 48. 4. neck is an i. sinew, and brow Jer. 15. 19. shall i. break the northern i. Dan. 9. 33. legs of i. his feet of i. and clay
1 Sam. 2. 25. man sin, who sha . i. for 1 Cor. 4. 13. we suffer ; being defamed, we i.
10. not rewarded us according to our i. 107. 17. fools, because of i. are afflicted 130. 3. if thou, Lord, shouldst mark i. 8. he shall redeem Israel from all his I. Prov. 5. 22. his own i. shall take the wicked
1 Tim. 5. 1. but i. him as a father Jam. 3. 17. gentle and easy to be intreated Prov. 18. 23. the poor useth intrcatie 9 Cor. 8. 4. praying us with much i. that INTRUDING, into these things. Col. 2. 18. INVENT, Amos 6. 5. Rom. 1. 30. Ps. 99. 8. tookest vengeance of their inventions la. 43. 24. hast wearied me with thy i. 53. 5. he was wounded—bruised for i Jer. 14. 7. though our i. testify against us Dan. 4. 27. break off thy i. by shewing Mic. 7. 19. he will subdue our i. and cast Acts 3. 2fi. bless you in turning from i. Rom. 4. 7. blessed they whose i. are forgiven Rev. 18. 5. God hath remembered her i.
4. 23. even with a band of i. and bras* 5. 23. praised gods of silver, brass and i ft'im. 4. 2. conscience seared with a hot i. ISSUES from death, Ps. 68. 90. Pr. 4. 93. out of the heart are i. of life ITCHING ears, 9 Tim. 4. 3. JUDGE, Deut. 17. 9. and 25. 2. Gen. 18. 25. shall not the J. of earth do Ex. 2. 14. who made thee a j. Arts 7. 27. Judges 11. 97. Lord the J. be j. thisdav, 16.3
106. 99. provoked him with their i. 39. went a whoring with their own i. Prov. 8. 19. find out knowledge of witty i. Eccl. 7. 99. men have sought out inanv i. INVISIBLE, Rom. I. 20. Col. 1. 15, 16. 1 Tim. 1. 17. Ileb. II. 27. INWARD friends abhorred me. Job 19. 19. Ps. 5. 9. inward part, 51. 6. Prov. 90. 97. Jer
[a. 53. 11. he shall bear their iniquities
Jer. 33. 8. I will cleanse them from all—and will nardon all Gzek. 43. 10. may be ashamed of all Heb. 8. 12. their sins and—will I remember no more, 10. 17. Num. 14 34. shall ye hear your iniqtities
1 Sam. 9. 2,5. the j. shall j. him ; but if
31. 33. Luke 11.39. Rom. 7. 29, inward man, 9 Cor. 4. 16. 9 Cor. 7. 15. inward affection is abundant Ps. 69. 4 curse inwardly. Mat. 7. lo. i. wolves Rom. 2. 99. he is a Jew that is one i. JOIN, Exod. I. 10. E/.ra 9. 14. Prov. II. 21. though hand j. in hand, 16. 5.
Is. 33. Lord is our j. and our lawgiver Ps. 68. 5. father of fatherless and j. of widowa
7.5. 7. God is the j. he pultelh down, 50.
.50 1 for—have ye sold yourselves S9 2-—have separated between you and God 3 defiled your fingers with i. 6b 7.—and the i. of your fathers Jbt, 5 25.—turned away these things Ez4k 21. 23. ye shall pine away for TiUke 19. 14. who made me a j. over you Acts 10. 42. to be the J. of ipiick and dead 9 Tim. 4. 8. Lord the righteous J. shall give Heb. 19. 93. nre come to Cod the J. of all James 5. 9. the J. standeth before the iloor Gen. 16. 5. Lord j. between me and thtp, 1 Sam. 94. 19. Deut. 39. 36. the Lord shall j. his people, Pi.
Is. 5. 8. woe to them that j. house to house Jer. 50 5. let us j. ourselves to the Lord Acts 5. 13. of the rest durst no man j. himself
36. 31. loathe yourselves for all—
33. 1 shall have cleansed you from Amos 3. 2. I will ounish yon for all INJURED me, ye have r.ot, (3al. 4. 12. ia5. 14 Heb. 10. 30. Ps. 7. 8. Lord shall j. tlie people, j. me O Lord
9. 96. assayed to j. himself to the disci|)les Hos. 4. 17. Ephraim \s joined to idols Num.95. 3. Israel j. hiiiiself to Baal-peor, Ps.
I Tim. 1. 13. was a persecutor and injurious INK, 2 John 12. 3 John 13. INNER. I Kings C. 27. Eph. 3. 16. INNOCENT, Ps. 19. 13. Prov. 28. 90. Gen. 20. 5. in innocencr, of hands have I done ps. fi. 6. wash my hands in i. 73. 13. Dan. fi. 22. ocfore him i. was found in me Hos. 8. 5. how long ere thev attain to i. (NNIJMER.\BLE, Job2l. "33. Ps. 40. 12. Luke 12. I. Meh. II. 12. and 12.22. INORDIN.VTE, Ezek. 23. U. Col. 3. .5. INaUISl'flON, Deut. 19. 18. Ps. 9. 19. INSCRIPTION to unknown Cod, Acts 17. S3. INSPIRATION, Job 32. 8. 2 Tim. 3. 16. INSTANT, Is. 2!t. 5. and 30. 13. Jer. 18. 7. Rom. 12. 12. 2 Tim. 4. 2. Acts 12. 5. Luke 7. 4. hesouiht him innlantly Acts 26. 7. i. serving God day and night INSTRUCT, Deut. 4. 36. and 32. 10. Neh. 9. 20. thy good spirit to i. them Job 40. 2. conteudeth with the Almighty ). Ph 2. 10. be i. ye judges of the earth
9. 8. Lord shall j. the world in righteousness, 9(i. 13. and '18. 9. Acts 17 31 Mic. 3. 11. the heads thereof j. for rewird Mat. 7. 1. j. not that ye be not judged John 5. 30. as I hear I j. and my judgment
106. 98. Eccl. 9. 4. j. to all living there is hope Zech. 9. 1 1, many nations shall be j. to Lord Mat. 19. 6. what God hntli j. let not man
12. 47. I came lait to j. the world but .Acts 23. 3. sittest tluui to j. ine after the Rom. 9. 16. when (!od shall j. (he secrets n(
I Cor. 1. 10. be perfectly j. together in same
6. 17. he that is j. to Lord is one spirit Eph. 5. 31. shall be j. to his wife Col. 2. 19. all the body by /"int.* and bands Ileb. 4. 12. dividing asunder of j. and marrow JOURNEY, Num. 9. 13. Rom. I. 10. JOY, I Chron. 12. 40. 2 Citron. 20. 27. Neh. 8. 10. the j. of Lord is your strength Esther 8. 17. the Jews had j. and uladuess Job 20. 5. j. of hypocrite is for a nM>nient
3. 6. then how shall God j. the world 14. 10. why dost thou j. thy brother
1 Cor. 4. 3. I j. not mine own self
5. j. nothing before the time, unt9 the
6. 3. know ye that we shall j. angels 11.31. if we ould j. ourselves w shall Ps. Ifi. II. in thy presence is fulness of j. 30. ,5. but j. Cometh in the morning 43. 4. I will go to God, my exceeding j. 51. 8. make me hear j. and gladness
14. 99. let the proplieta speak, and others j. Col. 2. 16. let no man j. you In meat ; or In 2 Tim. 4. I. who shall j. the qui«k ond the dead, I Pet. 4. 5. Jafnes4. ll.if ye j. the lavi' ; not a doer, but ni-
12. restore to me j. of thy salvation
126. 5. who sow in tears shall reap in j. 137. 6. prefer Jerusalem above my chief j. Eccl. 9. 7. eat thy bread with j. and gladness l's. 51. A.judeest, Rom 14. 4. James 4. 19.
16. 7. my reins i. me iu the night season 32 8. I will i. thee, and teach thee Sonic 2. mother who would i. me
Is. 9. 3. hast not increased the j. ; they j. according to the J. in harvest. 19.3. with ,). shall draw water out of wells
7. 1 1. GoS judi;rth the righteous 58. II. lie Is a God that j. in the earth John 5.29. the Father j. no man ; but bath committed all ju gment unto the Son
8. II. Lord iu Ktructea me with a strong 28 26 his God doth i. him to discretion Dan. II. 33. that understand, shall i. many Mat. 13. .'>2. every scribe, i. unto the kingdom
35. 10 with songs and everlastingj. ; they shall obtain everlasting j. upon their heads 61. 3. give them the oil of j. for mo'iinlng
1 Cor. 9. 15. he tb t is spiritual j. all things
4. 4. he th' t j. me, is the Lotn Mat. 19. 28. judf,infr 12 tribes, Luke 29. 30. Deut. 1. 17. the jud/rmml is God's 39. 4. all liis ways nre j. a God of truth Ta. 1. 5. the ungodly shall not stniid in the }. 9. 16. the Lord is known by Ins j. 101. 1. I will sing of mercy and J. 119. 66. tench me good J. for I believed 143. 9. enter not into j. with thy servant
I Cor. 2. 16. the Lord, tliat he may i. him Phil. 4. 12. In all things I am i.both to be
7. everlasting J. shall be to them
66. 5. the Lord shall appear to your J. 7.rph. 3. 17. the Lord wiP i Tim. 9. 25. In meekness 1. those that Rom. 9. 20. an instructor of the foolish ' over thee j Mat. 2. 10. rejoiced with exreeiling grfcrtt j. | 13. 90. hear the word, and with J. re-
I Cor. 4. 15. have ten thousand 1. in ('hrist lob 33 16. sealeth their inxtrurtion Ps. .50. 17. hatest i. and cnstf th my words Prov 4. 13. tane fast hold of i. keep her celveth
95. 91. enter into the j ii( tny Loril, 23. Luke 1. 44. iialie leaped in my womb for J. 7. j. shall be In heaven over one
149. 9. to execute upon them the j. writttJI Pr. 91. 15. It is Joy lo the Jiiet to do J. 99. 96. every man's J. cometh from L(H Eccl. 11.9. God will bring unto I. 19. 14.
5. 12. how have I hated 1. and despised
91. 41. while they believed not for j. John i5. II. that your j. might be, 16. 24.
19. 97. cease to hear 1. tliiit causeth to err 93. 12. apply tjiy heart to 1 and thy ears t Tim. 3. 16. profitable for 1. In righteousness INSTRUMENTS of cruelty, Gen. 49. L Pa 7. 13. prepared for him 1. of death Som. 6. 13. neither yield members 1. of unrighteousness ; but i. of righteousnesa to Ofld
16. 20. your sorrow he turned Into J. 22. your J. no man laketh from ymi la. 1.97. Zion shall be redeenieif with J.
98. 17. J. also will I lay to the Hue, and 30. 18. Lord is a God of j. Job 3.5. 14 42. 1. shall bring forth j. to Geiiliiea
17. 13. havemyj.fullilled In Ihemselves Arts 90. 94. finish my course with I Rum. 14. 17. rlghteniisnena and peace, and J.
53. e he was talien from pri ion and | 44 in tho Holy Ghoat
JU KE Kl
Is. 5. 23. woe to them that j. the wicked, for reward 53. 11. shall my righteous servant j. many Luke 10. 29. he, willing to j. h'niself u. 6t 8 t the Li r>/ love J. and hate robbery
Eph. 4. 3 endeavouring to k. unitj of PhJjH Phil. 4. 7. peace of God shall k. your beuil 2 Thess. 3. 3. Lord shall establish and k. l»t. 5. 1. if there be any that e.vecuteth j. 8. 7. they know nfit the j, ol'the Lord
1 Tim. .5. 22. of others' sins k. thyself
10. 24. correct, but with j. not in anger Dan. 4. 37. all whose ways are j. 7. 22. j. was i;iven to the saints Ho«. 19. (i. keep mercy and j. wait on God
6. 20. k. that is committed to thy trust 2 Tim. I. 12. able to k. that which is
16. 15. ye are they whicli j. yourselves Rom. 3. 30. God shall j. circumcision by faith Gal. 3. 8. God would j. liealhen through Job II. 2. should a man full of talk be j. 13. 18. I know 1 shall be juMiJied 25. 4. how can a man be j. with God 33. 2. he j. himself rather than God Ps. 51. 4. mightest he j. when thou speakest
14. that good thing which was com niitted to thee, k. by the Hoi) Ghost James I. 27. k. himself uns|)otted from the Aiiicii 5. 7 who turn j. to wormwood
S. let j. run down as waters, and Mat. 5. 21 be in danger of the j. 22.
2. 10. k. « hole law, a.id yet offend ik .Tude 21. k. yourselves in the .ove of Gnd
12. 20. till he send forth j. unto victory John 5. 22. Father committed all j. to Son 27. given him authority to execute j. 9. 39. for j. I am come into the world
24. who is able to k. you from fallir.g Rev. 1. 3. blessed are they that hear and k
143. 2. in thy sight shall no man living be j. Is. 43. 9. that they may be j. 26. 45. 25. in the Lord shall seed of Israel be j Jer. 3. U. hath j. herself more than Jrdah
16. 8. he will reprove world of sin and j. Acts 24. 2.5. he reasoned of j. to come Rom 5. j.canie on all men to condeninat. 14. 10. must all stand before j. seat of Christ Heb. 9. 27. all men once to die, but after this j. 1 Pet. 4. 17. j. must begin at house of God Jude 15. to execute J. upon all the ungodly Rev. 17. 1. shew thee j. of great whore Vs. 19. 9. the judgments of Lord are true
3. 10. 1 will k. thee from hour of tempi ation 22. 9. thy brethren v/hich k. thesayinjia Lev. 26. 3. if j e kec}) my coinmavdvienti Deut. 6. 17. diligently—always, 11. 1, 22
Ezek. 16. 51. j. thy sisters in all abominations, 52. Mat. 11. 19. wisdom is j. of her children, Luke 7. 3.5. 12. 37. by thy words thou shaltbe j. Luke 7. 29. j. God being baptized of John
13. 4.—his—and obey his voice. 11. 8. Ps 119. 60. I del.iyed not to—thy— Prov. 4. 4.—my—and live, 7. 2. Eccl. 12. 13. fear God and—his— Mat. 19. 17. if ye will enter into life—the— John 14. 5. if ye love ine—my
18. 14. went away j. rather than the Acts 13. 39. are j. from all things, from which I John 2. 3. we know him, if w e—hih
36. 6. thy j. are a great deep, O Lord we could not be j. by the law of Moses Rom. 2. 13. doers of the '.aw shall be j. 3. 4. might be j. m thy sayings 20. there shall no fiesh be j. in his sigiit M. being j. freely by his grace 28. man is j. by faith without deeds
5. 3. this is love of God that we—his Rev. 14. 12. here are they that—the Judges 3. 19. tecp^-i/ence, Ps 35. 22. and 50
119. 7.5 f know that thy j. are right 108. O Lord, teach me thy j. 120. I am afraid of thy j. la. 26. 8. in the way of thy j. we waited
3, 21. and 83. 1. Eccl. 3. 7. Is. 41. I. and 62. 6. and 65. 6. Lam. 2. 10. Anioa 5. 13 Hab. 2. 20. 1 Cor. 14. 28, 34.
9. when thy j. are in the earth Jer. 12. I. let nie talk with thee of thy j. Ram. 11. 33. how unsearchable are his j. [VORY, 1 Kings 10. 18. and 22. 39. Ps. 4.5.8. Song 5. 14. and 7. 4. Ezek. 27 6. Amos 3
I Kings 8. 23. who keepest covenant and mer-
1. 2. if Abraham were j. by works, he
5. 1. being j. by faith, we have peace cy, 2 Chr. 6. 14. Neh. 9. 32. Deut. 7. 9. which keepeth covenant, Neh. 1.5 Ps. 121. 3. he that k. thee will not sliiinbei
9. being j. by his blood, be saved
8. 30. whom he j.tliem he also glorilied
15. and 6. 4. Rev. 18. 12 JUST man was Noah, Gen. 6. 9. Lev. 19. 36. j. balance, j. weights, a J. ephn.i, 1 ^or. 4. 4. yet am I not hereby j. 0. 11. ye are j. in name of Lord Jesus Gal. 2. IR. not j. bv works of the law, we might
146. 6. which k. truth for ever Prov. 13. 3. he that k. his mouth, k. l.is 29. 18. he that k. the law, happy is he and a j. hin. Dent. 25. 15. Ezek. 45. 10. Deut.16.20. that which is j. shalt thou follow 32. 4. a God of truth, j. and rignt, is he B Sam. 23. 3. ruleth over men must be j. Neh. 9. .33. j. in all that is brought upon us lob 4. 17. shall man be more j. than God
I John 5. 18. that is of God k. himself Rev. 16. 15. blessed is he that k. his gainieni 22. 7. blessed is he that k. this prophet) ^xod. 34. 7. kceyivg mercy for thousands Ps. 19. 11. in k. of them there is great IJan. 9. 4. k. the covenant and mercy to be j. by the faith of Christ, 17.
3. II. no man is ji by the law. it is evident 24. that we might be j. by faitn
5. 4. j. by the law, are fallen from grace
1 Tim. 3. 16. God manifest in flesh, j. in Spirit Tit. 3. 7. that being j. by his grace James 2. 21. was not Abraham j. by works
9. 2. how should man be j. with God
1 Pet. 4. 19. commit k. of their souls Ps. 121. 5. the Lord is thy krejier Eccl 12. 3. when k. of the house shall Song I. 6. made me k. of the vineyards fl. 4. 18. path of the j. is as the shining
10. 6. blessings are on the head of the j. 11. 1. hut a j. weight is his delight
24. by vvorksaman is j. not by faith
5. 7. k. took an ay my vail "from me Tit. 2. .5. chaste, k. at home, good, obed'eitt Deut. 32. 10. k. them as apple of his eye
2.5. was not Rahab j. by works when Prov. 17. 15. he that pistifieth the wicked
12. 21. no evil shall happen to the j. 17. 26. to punish the j. is not good
Is. 50. 8. he is near, that j. me Rom. 4 5. God that j. the ungodly
18. 17. first in his own cause seemeth j. 30 7. aj. man walkcth in his integrity 21. 15. it is joy to the j. to do judgment 24, 10 j. man falleth seven times, and riseth up again Bccl. 7 . 15. j. man that perisheth in his righteousness 20. there is not a j. man on earth
33, 9. they kept thy cipvenaiit Josh. 14. 10. the Lord halh k, me alive 2 Sam. 22. 22. k. ways of the Lord, I's. 18, 21, 23. k. myself from mine iniq iilj Job 23. II. his ways have I k. and ri,t Ps. 17. 4. k. me from paths of de.«l'o.\ er 30. 3. k. me alive, that I go not dim n to Song 1. 6. mine own vineyard have I not k. Mat. 19. 20. these have 1 k. from my youth Luke 2. 19. Mary k. all these things, 51. John 15, 20, if they have k. my sayings
8. 33. it is God that j. who is he that
3. 26. i\\e juslifier of him that believeth
1 Kings 8. 32. condemning the wicked and jvsiifijing the righteous, 2 Chr. 6. 23. Rom. 4. 25. raised for our justification
5. 16. gift is of many offences unto j. 18. free gift came on all men, to j. of life
8. 14. be j. men, to whom it happeneth
Is. 26. 7. way of the j. is uprightness ; thou dost weigh the path of the j. 45.31. none beside me a j. God and Saviour E7.ek. 18. 9. be is j. he shall surely live Hab. 2. 4. j. shall live bv his faith, Rom. 1.
K KEEP, Gen. 2. 15. and 33. 9. Gen. IK. 19. they shall k. the n ay of the Lord 28. 1.5. I am with thee and will k. thee 20. if God will be with me, and k. me Exod. 23. 7. k. thee far from a false matter
17. 6. they have k. thy word
12. all thou gavesl me, I 1 ave k. Rom. 16. 25. k. secret since the world began 2 Tim. 4. 7. I have k. the faith
17. Gal. 3. 11. Heb. 1(T. 38. Zeph. 3. 5. the j. Lord is in midst thereof Zech. 9. 9. he is j. and having salvation Mat. 1. 19. Joseph—being a j. man
1 Pet. I. 5. k. by power of God through faith Rev. 3.8. hast k. my word, and noc denied KF.Y of house of Oavid, Is. 2^2, ^2, Rev, 3. 7. Mat. 16. 19. k. of the kingdom of heaven Luke 1 1. .52. taken awav the k. of knowledge Rev. 1. 18. I have k. of hell and death
20. I send an angel to k. thee in the Num. fl. 2-1. the Lord bless thee and k. thee Deut. 23. 9. k. thee from every wicked
5. 45. sendeth rain on j. and on the unjust Luke 15. 7. more than over 99 j. |>ersons
20. 20 who should feign themselves j. John 5. 30 my judgment is j. because I seek
29. S. k. words of this covenant and do
9. I. k. of the bottomless pit, 20. I. KICK, Deut. 32. 15. 1 Sam. 2. 29. Acts 9. 5 and 26. 14. KID, Is. 11. 6. Luke 1.5. 29. Song 1.8. feed thy k. beside shepherds' KILL, thou Shalt not, Ex. 20. 13. Deut. 32. 39. I k. and I make alive 2 Kings 5. 7. 1 am God to k. and make alivi, Eccl. 3. 3. time to k. and time lo hea Mat. 10. 28. fear not them which k the bod» but are not able to k. the soul Mark 3. 4. lawful to save life, or to R. Acts 10. 13. rise Peter, k. and eat
1 Sam. 2. 9. he will k. the feet of liis
1 Chr. 4. 10. thou wouldest k. me from Ps. 25. 10. to such as k. his covenant, 103. 18. 20. k. my soul, 17.8. k. me as the apple 39. I. I will k. my mouth with a bridle 89. 28. my mercy will I k. for him for not Acts 7. 52 shewed coming of j. one, 22. 14. 24. 15 resurrection both of j. and unjust Rom. 2. 13. not the hearers of the law are j.
3. 26. he might he j. and justifierof him
91. 11. angels to k. thee in all thy ways 103. 9. not chide, nor k. his anger for 106. 3. blessed are they that k. judgment
7. 12. commandment holy, j. and good Phil. 4. 8. whatsoever thingsare true, j. pure Col. 4. 1. give that which is j. and equal Heb. 2. 2. received a j. recoinpence of reward
119. 2. k. his testimonies, 88. 129, 146. k. thy precepts, 4. 63, 69, 100. k. his statutes, 33. k. his wor' and law,
12. 23. spirits of j. men made perfect
1 Kings 21. 19. hast thou kilird and taken Ps. 44. 22. we are k.all daylong, Roni.8.3t Luke 12. .5. after be hath k. hath power Acts 3. 15. k. the Prince of life whom Ood 2 Cor. 6. 9. we are chaste- "^d, and not k.
1 Pet. 3. 18. suffered once j. for the unjust
17. 34, .57, 106, 136.
127. 1. except the Lord k. tt« »y 140. 4. k. tne, 141. 3. k. the door of lips, 4. Eccl. 5. 1. k. thy foot when thou goeet
I John 1. 9. he is faithful and j. to forgive Rev. 15. 3. j. and true are thy ways Mic 6. 8. to do ju'thi, and love mercy Luke 23 41. we indeed j. for we receive
Is. 26. 3. Lord will k. him in perfect peace
1 Theas. 2. 111. how j. we behaved ourselves Gen. 18. 19. to do jiwfice and judgment Job 37. 23. excellent in power and plenty of j.
1 Thcss 2. 15. both k. lUt i/ord an prophetic Rev. 13. 10. that k. with sword, shall be k. Mat. 2.3. 37. thou that killest the pi.iplipta Luke 13, 34.
27. 3. I the Lord k. if ; I will k. it day Jer. 3. 12. I will not k. anger for ever
Ilos. 12. 6. k. mercy anil judgment Mic. 7. 5. k. the do»r« of thy mouth from Mai. 2. 7. the priest's lips k. knowledge Luke 1 1. 28. hear the word of God and ! '
Pa. 89. 14 j. and judgment are the habitation if thy throne Pro». 8. 15. bv me princes decree j. Jer. 31. 23. O'hahitation of j. .50. 7. Ezek, 45. 9. execute judgment nndj. Jer. 23. 5. JUSTIFY rot the wicked, Exod. 23. 7. I>enl. 25. 1. ll,<y shall j. the righteous, i,.tJ Job 9. 30. If I j.' ir.yself. mv mouth condemn 97 5. Gnd forbia that t should j. you 38 K. lueak, for 1 desire to J tbne
1 Sam. 2. 6. the Lord killtlh and. maketh *ohn 16. 2. who k. you will think he .to ili 2 Cor. 3. 6. letter k. but Spirit givetli life KIND, Gen. 1. 11. 2 Chr. Ml. 7: Luke 6. 35. he Is k. to the unthankful and John 12. 25. that hateth bis life, sh<\ k. |i M. 23. if man love me, will k. my words
17. 11. holy Father, k. through thy own name
1 Cor. 13. 4. charity suffers long, and is k. Eph. 4. .32. be k. to one another, Rom. 12. IIK
15. thou shouldest k. them from the
I Sam. 20. 14. shew Die the kivdnrss of Lord 8 Bom. 9. 3. may shew the k, of God to Mtt
1 Cor. b. 8. let us k. the feast, not with
11. not to k. iimpany with such ai B 27 I k under my body •nd bring to le. 17. ii this thy k. to thy friend
KI KN LA
.leh 9 17. a God slow toan;er and of great k Ps. 117. 2. Iiis merciful k. is great 141. 5. righteous smile me ; it shall be a k Prov. .9. ii. tlie desire of a man is his k. Jl. -i:!. in !ier tongue is the law of k.
Mat. 25. 12.—yon not, I like 13. 23, W. John 13. 18.—whom 1 have chos«a Acts 2(1. 97.—that thou believest Rom. 7. 18.— I hat in me, i. e. in my fleail
Mat. 6. 3;i ki Tfrdom of Ood, 19. 28. and 21. 43. .Mark 15. and 10. 14, 15. and 12. 34; and 1.5. 43. Luke 4. 43. and 11. 2U. and 9. i 2. and
10. 9, 11. and 13.29 and 17. 2.1, -21. and 18.
1 Cor. 4. 4. ihoagh— nothing by myself
Itl, 17,29. and 21. 111. John 3. 3. except lM>rn again, cannot see—5. Rom 14. 17.— is not meat and drink, but
13. 12. now— in part ; but then shaH Phil. 4 12.—how to be abased 2 Tim. 1. 12.—whom 1 have believed la. 54. 8. with everlasting k. will 1 have
10. my k. shall not depart from thee Jer. 2. 2. 1 remember tliee, the k. of thy Joel a. 13. God is of great k. Jonah 4. 2. Cul. 3. 12. put on bowels of mercy, k. 3 Pet. 1. 7. to godliness brotherly k. and Ps 25 (i. remember thy iuvtng kindness
1 Cor. 4. 20.—is nf)t in wi!rd, but power
1 John 2. 4. he that saith— him, is a liar Rev. 2. 2.—thy worhs, 9. 13 I!), and 3. 1,:", IS Hos. 6. 3. wc knuK, 8. 2. John 4. 22. 1 Cur ^
6. 9, unrighteous shall not inherit
15. 50. tiesh and blood cannot inherit Eph. 5. 5. iKilh any inheritance in 2 Tliess. 1. 5. be couivted vi ofthy of— Rev. 12. 10. i.« w is come—uiul power Mat. 3. 2. kingdom of heaeen, 4. 17. and 10. 7. and 5. 3, 10, 19,20. and 7.21. and 8. II. and 11.11, 12. and 13. 1 1, 24, 31, ,52. and
12. 1 John 2. 3, 5. John 16. 30. thou knneest all things
3tj 7. Iiow excellent is thy
11). ( ' continue thy—to such as know
21. 17.— all things,—that I love lliMk
63. 3. thy— is better limn life
15. 16. Ps. 1. 6. Lord knovfth the way of the 94. 11. Lord k. thoughts u> man re vain
103. 4. who crowneth thee with li 63. 7. I will mention the—of the Lord in. 9. 24. I am the Lord which e.^ercise
16. 19. and 18. 1,3,23. and 20. 1. and 22.2 and2:i 13. and 25. I, 1-f. KISS the Son, le.st he be angry, Ps. Q. 12. Song 1. 2. let him k. ine with the k. of Rom. 16. 16 salute with an holy k lo:). 14. he k. onr frame, that t»- arB 138. 6. the proud he k. alar oil" 139. 14. my soiil k. rigid wed Ecel. 9. 1. no man k. either love oi halied
31. 3. with—have 1 drawn thee
32. 18. thou shewesl—to thousands
Hfxi. a. ly. 1 will betroth thee in KINDLE, I'rov. 2l) 21 Is. 10 Hi. U 30. 33. breath of the Lortl doth k. it
1 Pet. 5. 14 greet with k. of charity Luke 7. 38. ktssed his feet and anointed Ps. 85. 10. righteousness and peace have k Prov. 27. 6. ktsse.s from an eneniv are KNEES, Gen. 30. 3. and 41. 43.' Job 4 4. feeble k. Is. :io. 3. Ileh. 12. 12.
Is. I. 3. o.\ k. his owner, and ass hir masttr'3 Jer. 8. 7. stork k. her appointed liniei lies. 11.8. my repentings are kindled 2 Sam. 22. 9. coals k. by it, Fs. 18. 8. Ps. 2. 12. when his wrath is k. but a little
9.24. understandeth and k. n>« tone Loid Zeph. 3. 5. the unjust k. no shame Mat. 6. 8. k. what things ye have need of
24. 36. of that day and hour k, no man la. .W. 11. walk in light of spirks ye have k. Luke 12. 49. lire on earth what if it he alreadv k. KING, Gen. 14. 18. and 3B. 31. Job 18 14. bring him to the k. of terrors
Is. 45. 2:1. to (;od every k. shall Ikiw, Rom.
1 Cor. 8. 2. k, aiiv thiiig, he k. iiotliiiig yet 9 Tim. 9. 19. Lord k. them that arr his James 4. 17. that k. to do good a::d doetii 2 Pet. 2. 9. Lord k. how to deliver thee Rev. 2. 17. a name which no man k. P». 9. 16. Loid is knovn hy the judgment
14. 11. Phil. 2. 10. Mat. 27. 29. Eph. 3. 14. Nah. 2 10. the k. smite together, Dan. 5. 6. KNIFE, Prov. 23. 2. and .iO. 14. KNIT, 1 Sam. 18. 1. Col. 2. 2, I&. KNOCK. Mat 7. 7. Rev. 3. 20. KNEW, Gen. 3. 7. and 4. 1. and 42. 7. Gen. 28. 16. G(h) is in this place, i k. it not Deiil. 34. 10. whom the Lord k. face to Jer. 1. 5. before 1 formed thee, 1 k. Ihce
34. 16. is it til to say to a k. thou art
10. 16. Lord is K. for ever and ever 24. 7. the K. of glory shall come in, 9. 10.
31. 7. hast k. my soul in adversity 67. 2. 'hat thy way may be k. on earth
33. 10. no k. saved by mnltiuule of hc«t
[ 47. 7. God is K. of all the earth, 0. 74. 12. God is my k. 5. 2. and 41. 4.
Is. 45. 4. thou hast not k. me, 5. .Amos 3. 2. yon onl) have I k. of all Mat. 10.96.' Ihere is nothing hid that »baB not be k. Luke 8. 17. and 12. 2. Luke 19. 49. if thou hadst k. in this thy Acts 15. If<. k. unto <iod are all his works Roin. 1. 19. thai which may he k. ol (Jod
I'rov. .50. 31. a k. against whom is no Eccl. 5. 9. k himself is served by the field iMat. 7. 23. de|iart ye, 1 never k. yon John 4. 10. if yoii k. the gift of God Rom. 1. Ui. when they k. Goil,they glorified 2(;or. 5.21. made liim to he sin who k. no sin 12.2, I k. a man in Christ 14 years Pent. 8. 2. to know what was in thine heart Josh 22, 22. (Jod knoweth, and Israel he shall k.
8. 4 where word of k. is, there is power Bong 1. 4. k. brought me into his chamber
7. 7. I had not k. sin but by the law
12. while the k. sitteth at his table
1 Cor. 8. 3. the same is k. of hini, 13. 12. Gal. 4. 9. k. God, or rather are k. of God 2 1'iin. 3. 15. from a child ihon hast h. holy .scriptures Rev, 9. 21. have not k. the depths of Gen. 9. 17, A/'cir/c/yi'r of Rood and evil
7. 5. th-! k. is held in the galleries l( 33. I. a k shall reign in righieoiisn'-'s
1 Sam. 3. 7. Samuel did not yet k. the l*rd
22. lh>) Lord is our lawgiver and onr k.
1 Kir.gs 8. 38. man shall k. plague of his ti. 15. the Creator of Israel, your K. J« M. 10. Lord is true God, and everliist. K.
1 Chron. 28. 9. k, thou the God of thy Jobs. 37. k. thou it for thy pood
2.). f>. a K. shall reign and prosper
1 Sam 2. 3. the Lord is ilnA of k. Ps. 19. 2. nisilrt unto night shewelh k. 73. 1 i. i.t Ihere k, in the Most High
46. 18. saith the K. whose name is the Lord of hosts, 51. 57. Hoi. 3. 5. seek the Ijord and David their k. g. 9. we are of yesterday, and k. nothing
13. 23. make me to k, niv transgressions
22, 13. how doth God k. 'Ps, 73. 11. Ps. 4 3. k. the Lord hath set apart the godly
94. 10, he that teacheth men k. shall 139. G. such k, is too «'onderfiil tor in# Prov. 8. 12. I hriri out k. of witty im'entioaa
7. 5. in day cif onr k. the princes have
9. iO. thai k. thy name will trust in thee
13. 11. I gave ihein a k. in mine anger Zech. !). 9. rejoice, U Zion, thy k. conieth Hat. 25. 34. then shall the k. say, 4(1. Luke 23. 2. th.at he himself la ( lirist, a k. John I;. 15. come by force to make him k.
39. 4. jiiake ine to k. iiry end ; that I may k. 4B. 10 be still, and k. thai 1 am God
9, 10. the k. of the holj is understantling f 1. 6. G<mI shall make me to k. wisdom 73. If. when I thought to k. this, it was 89. 15. blessed those that k. the joyful
14. 6. k, is easy to him that underslandelh
10. 14. behold your K. 15. no k. but Cesar
19. 2. the soul be without k. Is not good 30, 3. I have not the k. of the holy EccI. 9. 10. there is no device nor k. itk
139. 2:i. k. my heart, and k. my thoughts EccI II 9. k. that for all these things God will bring thee into judgment
1 Tlift 1 17. to the K. eternal, immortal
6. 15. K. of kings and Lord of lords, Rev. 17. 14. and 111. 10.
Is. 28. 9. whom shall he teach k. and 1 Pet. a 17. fear God, honor the k. Ifi. Rev 15. 3. just and true, Ihmi K. of saints
Is. 5H. C. they seek and delight to k. my Jer. 17. 6. heart is deceitful ; who can k.
53. II, hy his k. shall niy righteous Jer. 3. 15. pastors shrill feed you with k. Dan 19. 4. run to and fro, and k. be ±i. 16. was not this to k. me, saith the Lord 24. 7. I will give them an heart to k. me 31. 34. saying k. the Lord, for all shall k.
Ps. 7f> 12 terrible to kinir-i of earth, 72. II.
102. 1.5. k. Ofearth see thy glory, Is.tiS. 2.
IIos. 4. 6. are desirin ed for lack of k.
144 JO. that giveth salvation to k. 149 8. to bind their k. with fi tters Prov. 8. 15. by ine k. reign, and princes Hos. 8. 4. they set up k. but not by ine Mat. 1 1. H. soft clothing are in k. houses Luke 22. 2.5. k. of Gentiles exercise
Ilab. 2. 14. earth filled with k. of Lord la
44. 28. shall k. whose words shall stand
II. 9. Mai. 2. 7. priest's lips should keep k. Rom. 2. 90. a teacher hast [lie form of k.
F.7.ek. 2. 5. shall k. that a prophet hath, 33.33. Ihi» 9. 20. in faithfulness thou shall k. Lord Mic. 3. I. is it not for you to k. judgment Mat. 6. 3. let not left hand k. what right hand
3. 20. for hy the latv is the k. of sin
10. 2. a zeal for (ioil not according to k
1 Cor 4. ^. reigned as k. without us
I Cor. 8. I. all have k.— k. piitleth up Eph. 3. 19. love of Christ which |insselli k Phil. 3. 8. li>ss for excellency of the k. ot
7. 11. k. how to give good gills, Luke
1 Tim. 5 2. give thanks for k. and all in R«v. 1. 0. made us k. and priests unto God, II. 13. John 4. 49. we k. this is indeed the Christ Mat. 13. II. given you to k. the mystery John 7. 17. he shall k. of the doctrine 10 4. sheep follow him, for they k. his
5. 10.
16. !2. that way of k. of east be prepared Efod 19. ti be a kingdom of priests ami (Christ Jesus Col. 2. 3. are hid treasures of wisdom and k.
3. 10. renewed in k. after linage of him
I Sam. 10. 25. Samuel told manner of k.
14. I k. my sheep anil ;im known of
1 Pel. 3. 7. dwell with them according ic K 2 Pet. I. 5. add to virtue k. and lo k.
1 Chron. 2!). 11. thine is the k () Lord, Mat & 13. Pa. 22. 28. for the k. is the LordV and he.3. 7. k. not now, liut 1 shall k. hereafter 17 if ye k. these things, happy are ye 35. by this men k. ye are iny disciples Acts 1.7. it Is not for yon to k. the limes Rom. 10. 19. did not Israel k. yes, verily
3. 18. prow in grace and in k. of Jc»u« Christ lidn. 2 44. in last days shall God set up a k.
4. 17. God rnleth in the k. of men, 25. 32. 7.27. whose k. is an everlasting k. 14. Mat. 12. 25. every k. divided asainst itsi If LABOR, Gen. 31. 49. and .15. 16. Ps. 90. 10. yet is Iheir streneth I. and 104. 93. man goelh lo his I. until evea
13. 19 heareth the word of thi k. under.
.'IM. good Feed are the chililren of k.
1 Cor. 9. 14. neither can he k, them
95. 31, inherit the k. pre|)areil for yon Mark II. 10. blessed he k. of our father liavid Luke 12. 32. Father's pleasure to give you th' k 19 '2. to receive for himself a k.
4. 10. I will k. not the speech but imwer
128. 2. thou Shalt eat the I. of thine Prov. 14. 23. in all I. there is profit EccI. I. 8. all tilings are ftill of I.
8. 2. k. any thing, k. nothing as he ought to k. Epf. 3. 1!). to k. love of Christ which
4. H. yet is there no end of all his I.
22. 29. I appoint unto you a k. as my Jchn IH. 311. my k. is not of this world
Is. ,55. 2. s|>end your I, that sntislleth not llab. 3. 17, though I, of the olive should I Tncss. 5. 12. to k. them who labor over Tit. 1. 16. thev iirofess thai they k. (iod Exod. 4. 14. I'knoin, Job 9. 2, 28. and 13. 18. (ie«. 18. 19.— him that he will roinnmnd 22. 12. now— that thou fearest God 9 Kings 19. 27.—thy abode and going out Joii 19. 25.—that niy Redeemer liveth Ph. 41. II. by this—that thou favorest Jer. 10 23 —that way of man is not In 29. 11.—thoughts that I think, snilh Lord
1 f::«r. 15. 21. s'hal. have delivered up the k. Coi> I 13 tinnslated us into the k. of his 1 Cor, 15. .58. ynnr I. is not in vnin in the I.ord
I Tlie.ss I. 3. work of faith, and I. of love Meb. 6. 10. God will not forget your I. of Rev. 14. 13. dead may rest from their L Prov. 23. 1.1. not to be rich ; cense from ihiM own wisdom Mat. 1 1 . 98. come nil ye that I. and are Ji>hn 6. 27. I. not for inent that perisheth
S Tim. 4 18. preserve me to his heavenly k. Ileb 12. 2S we receive a k. not to be Jamei)2. 5 rich In faith, heirs of the k. S Pet. I. II ir.lo everlasting k. of onr Lord Erv. I 9. in k and patience of Jesus (-'hrlst
11. 15. the k. of this world are k. of Lord
1 VheM. 5. 12. know iliew » bicli 1. amonf 40
17. 17. to (five Hi«lr k. \f the beast
1,A Ll
Ps fil. 2.—to the rock higher than t, 139 24.— in the way everlasting Song 8. 2. I would I. thee into nitthe/'i house
TItn. S. 17. honour those wno I. in thee Aeb. 4. 11. let us I. to enter into tliiit rest
Ej-.ek. T. 9li. I. shall perish from the priest Hos. 8 12. written great things nl iny 1. Mai. 2 7. people seek I. at his mkhiiIi Luke 16. Hi. I. and prophets till John .lohn 1. 17. I. was given by Moses, but
8. 49. 4. I have ioowrrd in vain John 4. 38. other men I. and ye entered Cor. 15. 10. 1 1, more abundantly than Fhil. 2. 16. have not run, nor I. in vain Pr. 11). 213. he that labouretk, I. for him Kccl. 5. 19. sleep of labouring man is sw jct Col. 4. 12. Epaphras 1. lervently in prayei Luke 10. 7. the labourer is worthy of his hire, Is. II. 6. a little child shall I. them 40. 11. gentlv 1. those with young Mat. 15. 14. if blind I. the blind, Luke 6. 39
19. 7. we have a I. and by our I. he Acts 13. 39. not justified by the I. of Moses Rom 2. 12. sinned without I. perish without I.
I 1'ini. 2. 2. may I. a quiet life in all godlinew Rev. 7. 17. La:i;b shall lead them to living Fs. 2;). 2. 'mdrth me beside still waters
13. not hearers of I. but doers of I.
48. 17. thy God which 1. the* by way Mat. 7. 13 gate I. to destruction, 14 i t«
1 Tim. 5. 18. Mat. 9. :i7. but labourers are few, Luke 10. 2,
14. having not the I. are a I. to themselves
1 Cor. 3. 9. we are I. together with God L.\CK, Hos. 4. 6. Mat. 19. 20, 21. 2 Cor 11. 9 1 Thess. 3. 10. James 1. 5. L.\nEN with iniquity. Is. I. 4. Mat. 11 28. labour and heavy I. I will give yoa rest S Tim. 3. fi. 8'"y women, I. with sins LAMB, Gen. s-J. 7, 8. Ex. 12. 3. 2 Sam. 13. 3. man had nothing save one ewe I.
3. 90. by deeds of I. no flesh be justified, life John 10. 3. calleth sheep and I. them out Rom. 2. 4. goodness of God 1. to repent«nc« Gen. 24. 27. Lm-d led, 48. Ex. 13. 18. and 15 for by the I. is the knowledge of sin 97. boasting by what I. by 1. of faith 31. do we make void 1.
13. Deut. 8. 2. and 2!l. I and 32. 10, lil Neh. 9. 12. Ps. 77. 20. and 8U. 1 . and 78. M. 53. and 106. 9. and 136. 16. and 107. 7. Is. 48. 2. and 63. 13, 14. Jer. 2 6, 17. Rom. 8. 14. led by Spirit, Gal. 5. 18
4. 15. 1, worketh wrath ; where no I. no transgression
5. 13. sin is not imputed where no 1. is
7. 7. had not known sin but by the I.
8. for without the 1. sin was dead
Is. 11. 6. the wolf also dwell with the I.
Is. 55. 4. leader to people, 9. 16. LEAF, Job 13a25. Ezek. 47. 12. Rev. 99. S LEAGUE with stcuies of field, Job 5. 23. LEAN not to own understanding, Pr. 3 5 Job 8. 15. he shall I. upon his house Song 8. .5. this tha i. on her beloved •
9. I was alive without the I. once.53. 7. he is brought as a I. to the slaughter John I. 29. behold the L. of God, which, 36.
12. the I. is holy, just, and good
14. the I. is spiritualj but I am carnal 92. I delight in tlie 1. of God 23. I. in my members against I. of mind
I Pet. 1. 19. as a I. without blemish and Rev .">. 12. worthy is the L. tliat was slain
6. 16. fall on us and hide us from the face of the L.
Mic. 3. 11. yet will thev I. on the Lord John 13. 23. I. on Jesuis' hosiun, 21, 20. LEANNESS, Job 16. 8. Ps. 106. 15. Is. 10
7. 14. rubes made white in blood of L.
8. 2. 1, of Spirit made free from I. of sin W. 4. Christ is end of the 1. for right eousness
12. 11. 17 L. in midst of throne shall feed them
16. and 94. Ifi. my I. mv I. LEAP, Song 2. 8. Is. 35. 6. Zeph. I. 9. Luke
5. rishteousuess of I. 9. 31, 32. Phil.
1. 41. and 6. 23. rejoice and i. for joy LEARN to fear me, Deut. 4 10. and 5 l.anj
13. 8. L. slain from foundation of world LAMK, Lev. 21. 18. Mai. 1. 8, 13. Job 99. 15. was eyes to the blind and feet to the 1. Pr. 26. 7. the legs of the 1. are not equal
3. 9.
I Cor. 6. 1. dare any of you go to I. 6. 7. Gal. 2. 16. man not justified by works of I.
14. 93 and 31. 19, 13. Ps. 119. 71. might I. tliy statutes, 73
19. I through the I. am dead to the 1.
Pr. 29. 25. lest Iliou 1. his ways
3. 10. of works of the I. are under curse (f. 35. 6. I. man shall leap as an hart, 33. 23. Heb. 12. 13. lest the I. be turned out of LAMP, Gen. 1.5. 17. Ex. 27.20. 1 Kings 15.4. Mat. 25. 1, 3, 4, 7, 8. 8 Sam. 92. 29. thou art my I. O Lord Job 19. 5. is as a I. despised of him that Ps. 1 19. 105. thy word is a I. to my feet 139. 17. t have ordained a I. for anointed Pr. 6. 93. the commandment is a I.
Is. 1. 17. 1. to <lo well, seek judgment So. 10. yet lie will not I. righteousness Jer. 10.9. 1. nm tiie way of the heathen Mat. 9. 13. I. what that means I wiil have mercy, 11. 99. 1. of me, for I am meek and lowly
12. the I. is not of faith, but t!ie
13. Christ redeemed us front corse of 1.
5. 23. love, faith, against such there is no I. 1 Tim. 1. 8. the 1. is good if we use it lawfully
9. that the I. is not made for righteous Heb. 7. 19. the I. made nothing perfect James 1.25. whoso looketh into the perfect 1.
1 Tim. 2. II. let the woman I. in silence
Tit. 3. 14. let ours 1. to maintain good works Rev 14. 3. no man could I. that song Ps. 106. 35. leonied their works l.'i. 9. 1, of the wicked shall be put out
1 John 3. 4. sin transgresseth I. sin is transgression of I. Neh. 9. 26. cast thy laiD behind their backs P«. 40. 8.—is within my heart
Is. .50. 4. Lord God hath given me tongne of I John 6. 45. that hath I. of Father conielh tc me .Acts 7. 29. .Vcpses was I. in all wisdom Eph. 4. 2n. ye have not so I. Christ
Is. 69. 1. salvation is a I. that burneth
E.T. 95. .37. nevcn lamps, 37. 93. Num. 8. 2. Zech. 4. 2. Rev. 4. 5. LA.\D, Reel. 10. 16, 17. Is. 5. 30. Deut. 19. 14. remove land marks, 27. 17 Job 24. 2. Pr. 22. 28. and 23. 10. LA.NGUAGE, Gen. II. 1. Neh. 13. 24 Ps 81. 5. Is. 19. 18. Zeph. 3. 9. LANGUISH, Tb. 94. 4 Ps.41.3. LAStMVIOUSNESS. Mark 7. 22. 2 Cor. 12.
94. 12. whom thou teac best out of
119. 18. behold wondrous things out of 70. I delight in—77, 99, 174.
Phil. 4. 1 1. I'have 1. in whatsoever st.ate I am Heb. 5. 8. though a son, yet I. he obedience
97. how I love— 113, 163, 165, 167. Ezek 18. 5. do that which is lawful and right, 33. 14, 19.
Pr. I. 5 wise will increase teariiivg, 9. 9. Acts 26. 24. much I. doth make thee mad Rom. 15. 4. \\-as written for our 1. 2 Tim. 3. 7. ever 1. never come to truth LEAST of thy mercies, Gen. 32. 10.
1 Cor. 6. 12. all thinss are I. to me, 10. 93.
Is. ;i3. 29. Lord is lauiinver, James 4. 19. LAY, Gen. 19. .33, 35.' Job 99. 19. EccI. 7. 9. the living will 1. it to heart
21. fial. 5. 19. Eph. 4. 19. 1 Pet. 4. 3. Jude 4. turning grace of God into I. LAST end be like his, Num. 23. in. Lam. I. 9. she remembered not her I. end '.uke 1 1 96. I. state is worse than the first
Jer. 31. 34. shall know me from I. to greatest Mat. 11. II. I in kingdom of God is Luke 16. 10. fai hl'ul in I. is faithful in muc i
Is. 98. 16. I I. in 7.ion a tried stone Mai. 2. 9 I cursed, ye do not I. it to heart
1 Cor. 6. 4. set to judt'e who iire 1. esteemed.Mat. 8. 90. hath not where to I. his bead
1 Pet. I. 5. last time, 211. 1. John 9. 18. Jude IH. should be mockers in the— LATTER dav, Job 19. 95. 1. end, Pr. 19. 20.
15. 9. 1 am i. of all the apostles Eph. 3. 8. less than the 1. of all saints LEAVE father and molher and cleave to hia.\cts 7. 60. I. not this sin to their charge
15. 28. to I. on you no greiiter burden Rom. 8. 33. who 1. any thing to the charge of Heb. 12. 1. I. aside every weight and sin James 1.91. I. apart all fi Uhiness and super-
I. house, Mag. 2. 9. I. time, 1 'I'im. 4. I. 2 Tim. 3. 1. LAUGH, Gen. 17. 17. and 18. 12, 15 2 Chr. 30. in. they I. them to scorn and Job 5. 29. at destruction and famine tlMU Shalt I. Ps 9. 4. he that sitteth in the heaven shall I. wife, (Jen. 2. 94 Mat 15. 9. Eph. 5. 31.
1 Kings 8. 57. let him not I. us, nor forsak us Ps. 16. 10. not I. my soul in hell, nor sufter 97.9. 1, me ni>t, neither forsake nie, O (;i d Mat. 5. 94. I. there tliy gift before the fluity of naugliliness, 1 Pet. 9. 1. John 10. 15. lay down life, 13. 37. and 15 13.
1 John 3. 16.
1 Tim. 5^99. lay li/inits, Heb. 6. 9.
93. 93. and not to I. the other undone John 14. 18. I will not I. y(ui comfortless 27. peace I I. with you, my peac« I give Heb. 13. 5. I will never I. nor ffirsake thee Acts 14. 17. lift, Roni. 9. 29. Ileo 4. I Jude
37. 13. the Lord shall I. at him ; for, lie
6. 19. lay hold vn eternal life Heb. 6. 18.—on hope set before us Mat. 6. 20. lay up for yourselves Ireasures 2 Cor. 12. 14. children ought not to— for parents Ps. 69. 9. to be laid in the balance, they.59. 6. righteous shall see and I. at him.59. 8. thou, O Lord, shalt I. at them, in Pr. 1. 26. I will I. at your calamity, and Luke 6. 91. blessed that weep, for ye shall 1. 95. woe to you th.at I. ve shall mourn Job ft. 91. he fill thy mouth vith lavgliing Pr. 126. 9. onr mouth was filled with laughter Pr. 14. 13. even in I. heart is sorrowful EccI 7 3. sorrow is better than I. 2. 2. Jame> 4. 9. let your I. be turned to mourning LAW, Gen. 47. 96. Pr. 98. 4. Deut. 33. 9. from his right hand went a fiery I. Neh. 8. 7. caused people understand the I.
89. 19. I I. help on one that is mighty
6. Rev. 9. I, LEAVEN, Ex. 19. 15. Lev. 2. II. Mat. 13. 33. the kiimdom <pf heaven is like I
Is. .53. 6. Lord I. on him iniquities of us all Mat. 3. in. a.\e I. to root of trees, Luke 3. 9.
16. 6. beware of 1. of I'liarisees, Li;ke
1 Cor. 3. 10. I have I. the foundation, 11. Heb. 6. I. not 1. again foiindaticm of repentance
19. 1.
1 Cor. 5. 7. purge out the old I. of malice, 8
6. a little 1. leaveneth lump, (Jal. 5. 9. LEES, Is. 95. 6. Jet. 48. II. Zeph. I. 19. LEGS, Ps. 147. 10 Prov. 96. 7. I-END, Ex. 99. 25. Pent. 23 19, 20. Jer. 15. 10. neither I. on usury, nor men I me Luke 6. 35. do cood and I. hoping nothing
1 Sam. 21. 19. David laid up these words Ps. 31. 19. thy gi Hidness—for them that fear thee Song 7. 13. pleasoiit fruits—for thee Luke 1. 66.—in their hearts iO. 98. separated from people to I. of God ob 99. receive thy 1. from his mouth P«. I. 2 his delight is in the 1. of the Lord, and in his I. dnth he meilitate
19. 19. iTiucli goods— for many years Col. 1. 5. hope which is—for you in heaven
1-i 7. 1, of the liord is perfect, convert. 37. 31. I. of his God is in his heart 78. 5. he appointed a I. in Israel, 10.
I Tim. (>. 19.—in store a good fonndntion 9 Tim. 4. 8.—fur nu a frown of richletiusness Job 91. 19. God fni/f(A np iniquities for hii children 24. 12. yet God I. not lolly to Ihem
I's. 37. 26. ever merciful and Inidrth, 1 12. 5
Pr. 19. 17. givclh to the poor I. to th«' Lord 99. 7. borrower is servant to Inider'
119. 72. I. of thy mouth is better than Pr. 6. 2:i. I. is light, 13. 14. I. of wise
1 Sam. 1. 9t<. I hare Uvt him to (he Lord LEOPARD, S(mg 4. H. Is. II. 6 Jer. 5 6 and 13 2:1. Hos. 13 7. Hnb. I. 3. LESS, Ezra 9. 13. Job 11.6 Is. 40 17 H.*
7. 9. keep my I. as the apple of thine eye 68. 9. turns away from hearing the I. 09. 18. keepeth the I. happv is he
Pr. 9. 7. I. up wisdom, 26. 24. I. up deceit
Is. 56. 2. blessed is the man that I. hold on .57. I. no man I. to heart, (9. 25.
7. 9. Eph. 3. 8. Gen. 39. IC LETTER, Rom. 7. 9. 9 Cor. 3. «. LETTEST, Luke 2. 29. 9 Thes*. 2. 7. LEVIATHAN, Job 41. I. Ps. 74. 14 LIBERAL Pr. 11.25. Is. 39. 5 8 2 Co »
Is. S. 3. shall eo forth the I. .Mic. 4. 9.
8. 16. seal the I. among my disciples
Jer. 19. i I. land desolale ; no man I. it to LEAD, Fx. 15. in. .Ir>h 19. 94. Zech. 5. 7, 8. Gen. 33. 14. Ex. 13. 91. Ps. 5 H. ImiI mr in Ihv righteousness 95. 5.—in Ihv truth, 27. II.— in a plain paH
to the I. and the testimony 42. 21. ma Enify I. and make ll honourable.51. 7. people in whose heart is my I. /er. 18. 18. I. shall not [lerisli from prie'rt 11 33 I will put !«•'• I in inv-rd jik\l9
I Cor. 16.3 liberality,^ Cor 8 8
LI LI LI
lani. 1. 5. God giveth t« all men liberally ».IBERTY, Lev. 25. 10. Jer. 34. 8.
1 Kings 19. 1. to take away my life, A. Ps. 26. y. gather not—with bloody nien
John 12. 35, 3fi. walk while ye have ihel. Acts 13. 47. I have set thee lor I. to (ienlilM 26. IB. turn them from darkness to ' Rom 13. 1? put on t )e armour of I.
27. 1. the Lord is the strength of— Jonah 2 6. brought up— from corruption John 10. 1.'. I lay down— for sheep, 13. 37 Acts 20. 24. nor count I—dear to myself Ps. 17. 14. this life, Luke 8. 14. and 21 34 Acts 5. 20. 1 Cor. 15. 19. and 6. 3. Deut. ,30. 23. he is iliij life, and length of thy Ps. 103. 4. redeem—from destruction Jer. 39. 18.—shall be for a prev, 45. ,5. Pr. 10. 16. tends (0 l,fe, 11 19. and 19.23. Mat. 7. 14. John 5. 24. ,»cts 11.18. Rom. 7. 10. Heb. 11. 35. 1 John 3. 14. LIFT up his countenance on thee, Num. 6. 26.
Ps. 119. 45. 1 will walk at 1. for I seek thy
Is. 61. 1. anointed me to proclaim 1. to captives Luke 4. 18. sent me to set at 1. the bruised
1 Cor. 4. ». bring tol. hiddin things 2 Cor. 4. 4. lest 1. of the gosiiel should 6<iloe
6. 14. wh.at communion hath light witk darkness Eph 5. 8. walk as children of I. 14. awake, and Christ shall giv« thee 1. rtoni. 8. 21. into glorious 1. of sons of God 3 Cor 3. 17. where Spirit of Lord is, there is 1. Gal 5 1. stand fast in 1. wherewith Christ
13. use not I. for an occasion to the Barnes I. 25. whoso looketh into the law of 1
1 Thess. .5. 5. ye are all the children of !.
2 12. be judged by the law of 1.
1 Pet 2. 9. called to his marvellous 1
1 John 1. 5. God is I. and in him is no dullness Rev. 21 2:3. Lamb is the 1. thereof, II. Psal. 136. 7. ligliu, Ezek. 32. 8. Luke 12. 35w Phil. 2. 15. James I 17. 2 Sam. 22. 29. lighten, Ezra 9 8. Ps. 13 9. and 35. 5. Kev. 21. 23. Ex. 19. 16. lightning, Ps. 18. 14. Mai 29 3 and 24. 27. Luke 10. 18. LIKE men, quit you, 1 Cor. 16. 13. Heb. 2. 17. to be made 1. his brethren
1 Pet. 2. 16. not using your 1. for a cloak LIE, Lev. C. 3. and '9. 11. Job 11. 3.
Ps. 58 3. wicked go astray speaking 1.
1 Sam. 2. 7. Lord brings low and—again 2 Kings 19. 4.—|irayer for remnant. Is. 37.4. 2 Chr. 17. (i. heart— in ways of the Lord Ps. 4. 6. Lord—light of thy countenance
62. 9. men of high degree are a 1.
101. 7. that telleth a 1. shall not tarry in Hob. 11. 12. compasseth me about withl. 2 Thess. 2. II. that they should believe a 1.
7. 6. Lord—thyself because of the rage 24. 7.—ye gates,—ye doors, and 1 Tim. 4. 2. speaking I. in hypocrisy Eov. 22. 15. loveth and maketh a 1. 21. 8,27. Nam, 23. 19 (iod is not a. man, tlt he should 1.
2.5. 1. to thee I—my soul, 8(). 4. 75 4.—not the horii, 5. and 83. 2 the head 102 10. thou—me and castest me down 121. 1. mine eyes, 123. 1. 147. 6. Lord—^the meek, hut casts wicked Pr. 2. 3.—thy voice for understanding Eccl. 4. 10. one will—his fellow
1 John 3. 2. he appears we shall be I. him Phil. 2. 2. likeninded, 20. no man Gen. 1. 26. after our likeness, 5. 3.
Is. 63. 8. children that will not 1. Hab. 2. 3. at the end it shall speak i-rnot I. i:til. 3. 9. 1. not one to another, Eph. 4. 25.
5. 3. Adam begat a son his own I. Ps. 17. 15. I shall be satisfied with thy I. Rom. 6. 5. been planted in 1. of his death 8. 3. in l.of sinful Hesh, Phil. 2. 7. LILY, Song 2. 1,9, 16. and 4. 5. and 5. 13. and 6. 2, 3. and 7. 2. Hos. 14. ,5. Mat. 6.28. LINE upon 1. I. upon 1. Is. 28. 10, 13
Tit. 1. 2. God that cannot 1. hath promised Heb. 6. 18. impossible for God to 1. Ps. 116. 11. I said, all men are liars Tit. I. 12. the Cretians are always 1. Rev. 2. 2. hast tried and found them I. 21. 8. all I. shall have their part in the lake
Is. 26. 11. Lord when thy hand is—they 33. 10. I will he exalted ; now I—myself 49. 2. he shall not cry, nor— his voice Jer. 7. 16. nor—a prayer for them, 11. 14. Lam. 3.14. let us—our hearts with our hands Hab. 2. 4. his soul which is—is not right Luke 21. 28.—your heads for day of redemp-
Is. 28. 17. judgment will I lay to the I. 34. 11. stretch (m it 1. of confusion 2 Cor. 10. 16. not hoast in another man's I, Ps. 16. 6. I. are fallen in pleasant places LINGER, Gen. 19. 16. 2 Pet. 2. 3. LION, Gen. 49. 9. Judges 14. 5, 18. Job 4.
Is. 44. 25. the Lord frustrated tokens of 1. John 8. 44. he is a liar and the father Rom. 3. 4. God be true and every man a 1.
I John 1. 10. we make him a 1. 5. 10. tion John 3. 14. so must Son of man be— 12. 34.
2. 4. keepeth not the commandments a 1. Ps. 119. 29. remove from me wav of lying
8. 28. when ve have—Son of man
13. 32. if I he— I will draw all men Heh. 12. 13.— hands which hang down James 4. 10. the L()rd shall I. you up Ps. 3. 3. my slory and lifter up of my 10, II. and III. 16. and 28. 8. Ps. 7. 3. and 17. 12. and 10. 9. and 22. 13. Is. 38. 13. Pr. 23. 13. there is a 1. w ilhout, 'Jlj. 13. 28. 1. righteous are bold as a I. Eccl. 9. 4. living dog is better thtn a dead 1.
163. I abhor 1. but love thy law Pr. 12. 19. I. tongue but for a moment
Jer. 7. 4. trust nut in 1. words, temple of Hos. 4. 2.. by stealing and I. they break Jonah 2. 8. observe 1. vanities, forsake LIFE, Gen. 2. 7, 9. and 42. 15. and 44 30. Oeut. 30. 15. set before you I. and did chotisel.
141. 2. liftntri up of hands, 1 Tim. 2. 8. LIGHT, Num. 21. 5. Dent. 27. 16. Judg. 9. 4.
Is. 11. 6. calf and young I. 7. and 65. 95. 35. 9. no I. shall be there, nor ravenous tt. Ezek. 1. 10. face as a I. 10. 14. Rev. 4. 7. Hos. 5. 14. be as a yoniig I. Lam. 3. 10. Mic. 5. 8. reumant of Jacob lie as a I. 2 Tim. 4. 17. delivered out <d"mouth of I.
1 Kings 16. 31. Ezek. 8. 17. and 22. 7.
Is. 49 6. it is a 1. thing to be my servant Zeph. 3. 4. her prophets 1. and treacherons Mat. II. 30. my yoke is easy and burden 1. 2 Cor. 4. 17. I. affliction endureth but for Ps. 02. 9. man is lilitrr than vanitv Jer. 3. 9. lii.litncss of whoredoms, 23. 32. LIGHT, Gen. I. 3, 4, 5, 16. and 44. 3. Job 18. .5. 1. of wicked shall he put out 25. 3. upon whom doth not his I. arise Xi. 30. enlightened with I. of the living 38. 19. way where I dwells and darkness Ps. 4. 6. lift up light of thy countenance on 36. 9. in thv 1shall we see 1. 43. 3. O seiid out thy 1. and truth 90. 8. set secret sins in I. of thy countenance 97. 11. 1. is sown for the righteous
32. 47. it is not a vain thing, it is yourl.
I Si.m. 25. 29. soul bound in bundle of I. Job 10. I& granted me I. and favour f». 16. 11. liiou wilt shew me the p;ith if I. 21. 4. he asked 1. of thee and thou gavest
1 Pel. 5. 8. the devil, as a roaring 1. seckin| Rev. ,5. 5. L. of tribe of Juda prevailed LIPS. Ex. 6. 12, 30. Pr. 16. 10. Ps 12. 3. all flattering I. 4. I. are our own
30. 5. and joy in his favour is I. 36. 9. with thee is the foiintain of 1.
C3. 3. thy loving kindness is better than 1. 66 9. God holdeth our soul in 1. 91. 16. with long 1. I will satisfy him
17. 1. not feigned I. 31. I8.*lyiim I. 12a Pr. 10. 18. and 12. 29. and 17. 4,7 Is. .59. 3. 63. 5. I will praise thee with joyful 1. Pr. 10. 91. the 1. of righteous feed many 26. 23. burning I. and wicked heart Song 7. 9. I. of those that are asleep to speak Is. 6. 5. man of unclean I. people of unclean I fr. 8. 35. whoso tindeth me, tindeth 1. . 15. 24 way of 1. is above to the « ise
18. 21 death and 1. are in the power of tcmgue
57. 10. hast found the 1. of thy hand Mat. 6. 25. take no thought for your I. l<iike 12. 15. man's I. consists not in abundance John I. 4. in him was I. and the I. was light,57. 19. create the fruit of the 1. Hos. 14.2. render calves of our I. Heh. 13. IJ. Mai. 2. 7 priest's I. shcmid keep knowledge Ps. 51. 15. open thou my lips ; and my 63. 3.—shall praise "thee, 71. 23. 141. ,3. keep the door of—
104. 2. coverest thyself with 1. as a garment 112. 4. to upright ariselh 1. in dai'kness
119. 105. thy word is a I. to my paths
3. 36. believeth on Son hath everlasting 1.
139. 12. darkness and I. are both alike to thee Pr 4. 18. p.ath of the just is as a shining I.
40. not come that ye might have I.
17. 4. thv lip.1, 34. 13. and 45. 2 LITTLE, Ezra 9. 8. Neh. 9. 39. Ps. 2. 12. when his wrath is kindled but n' 8.5. a 1. lower than the angels, Heh. 2. 7 37. 1 ^. a 1. that a righleiuis man hath Pr. 6. 10, a I. sleep, a I. slumber. 24. 33.
6. 3.5. I am the bread of 1. 48. 40, 47, ,54.
51. my flesh I give for I. of world
6. 23. law is I. and reproofs are way of
63. the worils I speak are spirit and 1.
13. 9. the I. of the righteous rejoiceth
8. 12. followeth me shall have light of I.
15. 30. the I. of the eys rejoiceth the
10. 10. 1 am come that they might have 1.
Ec;cl. 11. 7. I. is sweet and a pleasant thing
11. 2,5. I am the resurrection and the 1.
10. 20. heart of the wicked i* I. Worth
Is. 5. 20. darkness tor 1. and 1. for darkness 30. the I. is darkened. Job 111. 22.
14. 6. 1 am the wav, the truth, and the 1. Rom. 5. 17. reign in 1. by Jesus Christ, 18. 21.
15. 16. better is 1. with ffcar of the Lor< . 16. 8.
8. 20. because there is no I. in thorn
Is. 28. 10. here n I. and there a 1. 13
8. 2. law of Spirit of I. in (Christ Jesus hath made free from I. of sin and death
9. 2. walkeil in darkness, seen great 1. 30. 26. I. of union as 1. of sun, I. of seven days 12. 6. keep thee, and give then for a 1. of Gentiles 45. 7. I form the 1. and create darknean.54. 8. in a I. wrath I hid my face from thee Ezek. II. 16. I will be as a I. sanctuary to them /ech. I. 15 I was hut a I. displeased Mat. a ,30. of I. faith, 8. 26. and 14. 31. and
6. to he spirituallv minded is 1. and S Cor. 2. 16. the savour oi" 1. unto 1.
3. 6. the letter killeth, hut spirit giveth I. 4. 11. the l.of Jesus might be manifest.50. 10. walketh in darkness and hath no 1.
16. 8. Luke 12. ,32. fear not 1. floek, it ia your F». ther's
II. walk ye in the I. of your fire
5. 4. mortality might be swallowed np of I. Gal. 2. 20. the I. I now live in the (lesh Eph. 4. 18. being alienated from I. of (Jod.58. 8. shall thy 1. break forth as murning
19. 17. thou hast been faithful in very I.
60. 1. arise, shine ; thy I. is come, 19 20. /ech. 14. 6. the I. shall not be clear, po
I Tim. 4. 8. bodily exercise profiteth 1. Rev. 3. 8. hast I. strength, and kepi my LIVE, Gen. 3. 22. and 17. 18. Lev. 18.5. if a man do, he shall 1. Neh. 9 SB. Ezek. 3. 21. and 18. 9. and X. 13, 15, 16, 19. Rom. 10. 5. Gal. 3. 12. Deut. 39. 40. lire for crrr, I Kings 1 31. Neh.
7. at eveninu timrs it shall be Mat. 5. M. ye are the I. of the world t'ol 3 3 your 1. is hid w ith Christ in (iod
4. wlien Christ who is our I. shall appear
Hi. let your 1. so shine befor* men
6. 22. the I. of the body is the eye—thy whole hodv is ftill of I. Lnkc 2. 32. a 1. to lighten the Gentiles
1 Tim«2. 2. lead a peaceable I. in godliness 4 8. having promise of the I. that now ii 8 Tim. I 10. hr.Miehl I. and Immortality to 9 I'pt. 1. 3 that pertains to 1. and godliness
16. 8. children of the world wiser than the ch'''lren nf\. John I 4. the life ivas the I. of men
2. 3. Ps. 22. 96. and 49. 9. Dan 2. 4. and 3.
9. and 5 10. and 6. 91. Zecii. I. 5. John 6. 51, .58. Rev. 4. 9. and .5. 14. and 10. 6. and
7. John came to hear witiuss of I. 8. 9 the true I. that lightetli I'very man 3 19. men loved d irkness rnllier than I. 26. comelb no' 'o I. 91. C(uues to 1.
I John 5. 19. he that hath tlio Son, hath 1. he that hath nut the Sim, hath not I. lob 2. 4. all a man h.ith ho will give for hie
1.5. 7. Job 14. 14. if a man die, shall he I. again Ps. ,55. 2:1. bloody not I. half their daye
63. 4. bless thee while 1 I. 146. 2. 118. 17. I shull not die, hut I. and pml> la :18, 16. by il ise men I and make to
5. 35 John a hii ning and shining I. 8 19. I am the of the world ; he thot followeth me shall have I. of Ufa
Pr 13. 3 keepeth nis moiitn, keepeth Mat. 20. 28. Son nl' man gave—a ransom ' Rom. 5. 10. much n ore saved by —
LO LO LO
Mag. 1.9. ye 1. for much, and it came to little Luke 2. 38. that 1. for redemption in Israel
Song 8, 6. I. is strong as death je Llouy is cruel a. J5. S. bear and your soul siinll t. ^jzek. 16. (i. said, uljen ivast in thy blood I.
Is. 38, 17. thou hast in 1. to my s iil deliver, ed it Jer. 2. 9. remember the I. of thine espoused 31. 3, loved thee with an everlaslastiuj Ezek. 16. 8. thv time was the time of 1,
22. 61. Lord I. on Peter and remembered Heb. U. 10. I. for a city whose builder is God
18. turn vnurs Hves und 1. 3;i. II. ,^ab. 2. 4. just sliiiM I. by fiiiili, Kdiii. I. 17. Mat. 4. 4. mar. not I. by breatl, Di-Mt. 8. 3. John H. 19. because 1 I. ye sliall I. also Acts 17. 26. in liini we 1. and iiiuvcand liave Rom. 8. 13. if I. aller the tiesh ye shall die
1 John 1. 1. which we have seen and I. on 1 Sam. 16. 7. man toukelh on outward appearance, but the Lortl 1. on tli*^ heart
33, 31. with mouth they shew much Hos, U. 4. drew them with bands of I, Mat, 24. 12. the 1, of many shall v\ ax cold John 15, 9. continue ye in my I. 10.
41. whether we I. we I. to the Lord
I's. 33. 13. Lord I. down I'roiii heaven, 14. 2. Prov. 14. 15. the prudent 1. well to their goings, 31. 17. Song 2, 9. he 1. forth at the windows, 6. 10. Mat. .5. 28. I. on a woman to lust after her 1 Cor. 9 14. they preach fjospel, 1. of gospel SCor. 5. 15. wlio I. should not 1. to themselves
13. greater I. hath no man than this Rom, 8. 35, who separate us from I. of Christ
6. 9. as dying, and behold we I.
24. 50. come in a day he 1. not for James I 25. I. into perfect law of liberty
13. 11. be of one mind, I. in peace Hal. 12. 9U. 1 I. yet not 1, but Christ in lue
12, 9, let I. be without dissimulation 13, 10. 1, is the fulfilling of the law 15. 30, for Christ's sake, and 1, of th« Spirit 2 Cor, 5. 14, the I. of Christ constrainelh us Gal, 5, 6, faith whicli worketh by 1. 13. by 1. serve one another 22. fruit of Spirit is I. joy and peace
I's. 18. 27. tliou wilt bring down higli looks
5. 23. if we I. in Spirit, walk in the Spirit Phil. 1. 21. to 1. is Christ, to die is gain, 22. 2 Tim. 3. 12. all that will I. godly in Christ Tit. 2. 12. should I. soberly, righteously Heb. 13. 18. in all willing to I. honestly
Is. 38. 14. mine eyes fail with Zuu/;i«nupward Luke 9. 62. no man I. back is fit fur the kingdom Tit. 2. 13. I. for that blessed hope and glory Heb. 10. 27. a fearful I. for ofjudgment
12, 2. 1, to Jesus, the author and finish.
1 Pet. 2. 24. should I. to righteousness
I John 4. 9. that we might I. through him Acts -Zi. I. lioeit in all good conscience Jauies 5. 5. ye have 1. in pleasure Kev. 18. 9. r. Ueliciiuisly, Luke 7. 2,i. 2U. 4. they I. and reigned with Christ
1 Thess. 1. 3, your labor of I. Heb. 6. 10.
15. 1. diligently, lest any fail of grace 2 Pet. 3. 12. 1. for and hastinir the day of God Jude 21. I. for mercy of (joo to "ternal life LOOSE, Deut. 25. 9 Josii. 5. 15. Ps. 146. 7. t''6 Lord I. the prisoners 102 90. to 1. those appointed to death
5. 8, putting on the breast-pliite of faith and 1. 2 Thess. 9, 10. received not the I. of truth Heb. 13. 1. let brotherly 1. continue
1 John 3, 1, what manner of I, Father bestowed on us, 4. 7. 1, is of God, 8. 16, God is I.
19. 25. 1 know that uiy Redeemer livcUi Ucm. 6. 10. in that he I. he I. to Cod
Is. "S. 6. fast chosen to I. bands of wicked
14. 7. none I (c .himself or dieth to himself "^ccl. 12. 6. before the silver cord be loosed Mat. 10. 19. I. on earth, I. in heaven, 18. 18. Acts 2. 94. having I. the pains of death
9. manifest the 1. of God
11. we ought to 1. one another
I Tiiii. a. a. I. in pleasure, dead while "''.e I, Heb. 7. 25. ever 1. to make intercessir.i for Rev. 1. 18. I am he that I. and was ifead
1 Cor. 7. 27. bound to a wife, seek nut to be 1. —art tliou 1 seek not a wife LORD, ascribed to man, Gen. 18. 12. and 23. 11. Is. 26. 13. I Cor. 8. 5. 1 Pet. 5. 3. and
12. he thatdwelleth in 1 dwelleth in
3. 1. I know that thim I. and art dead Acts 7. 38. received the Uoely orai'les to
18. there is no fear in I. perfect I casteth out fear 21. who lovctii God, I. his brothff also Rev. 2. 4, thou hast left thy first 1. Eph. 1. 4. without blame before God i« love in about fourteen uiucr places ; and to God, Gen. 2S. 16. Exod. 5. 2. 1 Cor. 12. 5. and in aliout 300 other texts Exod. 34. 6. the L. the L. God merciful Deut. 4. 35. L. is God, 39. 1 Kings 18. 39, 1 Pel. 1. 3. begotten again to a I. hope
2. 5. ye, as I. stones, are built up a house
1 John 3. IB. In-es, Rev. 12. I.. Eccl. 7. 2. limn* will lay it to heart
3, 17, grounded—4. 2, forbeaiing one another
6, 4. L. our God is one L. 10. 17. L. of Is. 38. 19. the I. the I. shall praise rhee Jer. 2. 13. Lord the fountain of I. waters Mat. 22. 32. God Is not the God of the dead but of I le Mark 12 4. cast in all her I. Luke 21. 4. and 4, 15, speaking truth— 16, I. Dan. 2. 47. 1 Tim, 0, 15, Rev, 5, 2. walk—as Christ hatli loved us Col. 2. 2, knit together—and assurance of
17. 14. and 19. 16. Neh. 9. 6. art L. alone, Is. 37, 20, Ps. 118. 27. God is the L. 100.3. Zech. 14. '.). one L. and his name one Mark 2. '2a. the Son of man is L. of sabbath Acts 2. 36. made Ijijji L. and Christ Rom. Ift. 12. same 1,. oviT all, Acts 10. 36.
1 Thess. 3. 12. abound—5. 13. esteem— l,uke 11. 42. Ime of Oud, John 5. 42. Rom. 5. 5.— is shed abroad in our hearts 2 Cor. 13. 14.—be with you all
8. 4.i. luhit 4. 10. would have given thee I. water
7. 38. How rivers of 1. water Rom, 12. I. present your bodies a I. sacrifice
2 Thess. 3. 5. direct your hearts into—
1 John 2. 5. in him is—perfected
14. 9. might be Lord both of dead and I.
14. 9. L. of the dead and of the living
3, 16. perceive we— 17. dwelleth—In liim
1 Co . 15. 4.S. the first Adam was made a 1. soul Heb. 10 UO. by a new and I. way he conse.
1 Cor. 2. 8. L. of glory, 15. -47. L. from heaven
8. 6. one (iod, an:l one L. Jesus Christ Eph. 4. 5. one L. one faith, one baptism Gen. 1.5. 6. believed in the Lord
4. 9, in this was numifested—towards
1 Pe» -J. 4. to whom coming as to a 1. stone Rev. 7. 17. lead them to I. fountains ^OAD, Ps. 68. 19. Is. 40. 1. LOATHE themselves for evil, Ezek. 6. 9. «nd 10. .5. and 20. 43. and 36 31. Jer. 14. 19. loathed Zion, Zech. 11. 8. Num. 21. 5. soul toatheth, Prov. 27. 7. Ps. :|8. 7. loathsome disease LOFTY eyes, I's. 131. I. Prov. 30. 13. U. 2. II. I. looks humbled, 5. 15.
5. 3. this is—keep his coiumandments Deut. 7.7. ills love, Zeph. 3. 17. Ps. 91. 14
1 Sam. 2. 1. heart rejoiceth—Ps. 32. 11. and 33. 1. and 35. 9. and 97. 12. and 104. 34. Is. 41. 16. and CL 10. Joel 2. 13. Hah. 3. 18, Zech. 10. 7. Phil. 3. 1. and 4. 4.
Is. 63. 9. John 15, 10. Rmn. 5. 8. Lev. 19. 18. thou shall 1. thy neighbor at thyself, 34. Mat. 19. 19. and 22, 39. Rom 13. 8. Gal. 5. 14. James 9. 8. Deut. 6. 5. shall I. the Lord thy God with all thy heart, Mat. 22. 37. Luke 10. 27.
1 Kings 18. 5. trust— Ps. 4. 5. and 11. 1, and 31. 6. and 32. 10. and .37. 3. and 115. 9, 10, II. and 118.8. and 125. 1. Prov. 3. 5. and
10. 12. to fear the Lord and to 1, Ps. 31. 23. O I. tlie Loid all ye his saints 97. 10. ye that 1. the Lord hate evil 145. 20. Lord preserveth them that I. hlai Song 1. 4, the upright I. thee Mic. 6, 8. to do justly, and 1. mercy Zech. 8, 19. 1, the truth and peace Mat. 5. 44. I. your enemies, bless them John 13. 34. 1. one another, 15. 12, 17, Rom in. 20. and 28, 25. and 29. 25, Is. 96, 4. Zeph. 3. 2.
.57. 15. high and I. One tliat inhahiteth LO.\G, Ps. 91. Hi. Gccl. 12. 5. Mat. 23 14. Luke 18. 7. James 5. 7. Bxod. 34. 6. Lord God, lung saferivg. Num.
Ps. 31. 24. Iiope— 130. 7. and 131. 3, 31. 2. soul make her boast 37. 4. delight thyself—7. rest-
Is. 45. 17. Israel shall be saved 24.—have I righteousn. and strength
14. 18. Ps. 86. 15. Jer. 15. 15. Rom. 2. 4. and 9. 22. 1 Tim. 1. 16. 1 Pet. 3. 20. 2 Pet.
25.—shall all seed of Israel be justified Rom. 16. 12. labor— 1 Cor. 15. 58. Eph. 6. 10. be stnuig—and power of his
3. 9, 1.5. Oal. 5. 22. fruit of Spirit is— Eph. 4. 2. Col.
13, 8. 1 John 3, II, 23, and 4, 7, 11, 12, , Pet. 1.22. , John 14. 23. if a man 1. me, my Father will 1 Thess. 5 19. over you—Col. 4. 7, 17. Rev. 14. 13. blessed are the dead which die LOSE, Eccl. 3. 6. Mat. 10. 39, 42. and 16. 26. John 6. 39. 2 John 8. Prov. 23. 8.
1. 1 1, and 3. 12. 9 Tim. 3. 10. and 4. 2. LOXG, Job 3. 21. and H. 8. Rom. 1. 11. Ps. 63. I. my flesh tongetk for thee 84. 2. my son! I. for courts of Lord 119. 40. I have. IovkhiI after thy precepts 131.—for thy commandments, 174.
I. him
1 Cor. 16. 22. if any man I. not the Lord Eph. 5. 25. I. your wives, C(d. 3. 19. 2 Tim, 4. 8. to all them that I. his appearano
1 Cor. 3. 1.5. loss, Phil. 3. 7,8. Ps. 119. I7H. astray like lo.it. sheep Ezek. 37. II. our hope is I. we are cut oflT Mat. 5. 13. if salt have I. its savour
1 Pet. 1. 8. whom having not seen, ye I. for thy salvation 20. my soul breaketh for the loading
2. 17. I. the brotherhood, 3. 8.
1 John 2. 15. I. not world, nor the things
10, 6. to the I. sheep of Israel, 15. 24. Luke 15. 4. it hath 107. '-t. he satisfieth the I. soul LOOK, Gen. 13. 14. Kxod 10. 10. P». .5. 3 direct my prayer and I will I. up
4. 19. we 1. him because he first iot cd us Ps. 116. 1. //one the Lord, because, 18. 1 119 97. how—thy law, 113, 119, 197, 159, 163, l(i7. and 26. 8. Is. 43. 1 John 91. 15. tovesl. thou me-thee, l(i. 17 2 John 1. whiun— in the truth, and not Rev. 3. 19. as many as— I rebuke and chasten Deut. 7, 8, because the Lord loved you, 33, 3,
18. II. save that was I. Luke i9. 10. Luke 15. 32. thy brother was I. and is found John 18. 9. them thou gavest me, I ha-e I. nime 2 (;or. 4. 3. gospel be hid it is to j >ii that are \, I,f)T, Lev. Ifi. 8, 9, 10. Josh. I. 6. l6. 8. I /. wail iipim the Lord, and I. fur 4^ 1. unto me and be saved fit J. let this man wilt I I. that is poor Luke 7. 19. or, do we I. for another, 20. Mic. 7. 7. I will I. unto the Lord 2 Cor. 4. IS. while we I. at thinss nrt seen
1 Sam. 14. 41. Saul said, give us a perfect I.
ISam 18.1.1. David as his own soul, 20, 17. 2 Sam 12. 24. called Solomon, and Lord I, him
Phil. 2. 4. I. not every one in I'wn things
42, Ps, Ifi, .5. thou maintainest niy I. u. 20. heaven from whence we 1 for Saviour Heb. 9. 28. Ui them that I. for him
125. 3. rod of wicked not rest on I, of righteous Prov, 10. 33. the 1. is cast into the lap
I Kings J 3. Solomon I, the Lord, 10, 3. tn« Lord I. Israel Hos. II. 1. Israel was a child, then 1 1. Iitm Mark 10. 91. Jesus Veholding him, I. him Luke 7. 47. sins i- , rgiven, she I. nuirh 9 Tim. 4. 10. havirt"!? I. this presort world Heb. 1. 9. IvMl 1. righteousness and hateu
I Pet. I. 12. angels desire to I. into
3. 14. seeing we 1. for such tliinjs Gfn. 29. 32. Lord lot/ttd nn niv afitirtion, R»od. 2. -2.5. and 3. 7. and 1. 31.' Dent. 26.7. Ts. 3<. 5. they I. to him and were lightened Song .. 6. I. iot on me ; sun haili I. on ine
18. 18, the 1. causeth contentions to rea«e Acts I. 26. tile I. fell on Matthias, and he was f. 21. ha.«t neither 1. nor part in this P«. 92. 18. on my vesture they did cast loti I/)VE, Gen. 27. 4. 2 Sam. 13. 15. 2 Sam. 1. 26. paosing the I. of women Eccl. 9. I. no in in knoweth either I. or Song 2. .5. I am nick of I. .5. 8. la, 5. 7. he I. for judgment behold oppression 22. H. hath not I. to the maker of it 64. 3. did?t terrible thinzs, r.'i;'. r.ot for ler. 8. 1.5. ve 1. for peace, bul, M. 19. Diwd. 13 slioi/ldest not have i. on al Hictior. G iniipiity John 3. 16, God so I. the world that he gave
19. men I. darkness Hlhi r thuii ligb
11. 36. behold how he I. him
la. 43, I. the praise of men inofe ihao
7. 12. theie I will give thee my lovu
MA MA MA
Jonn '3' I havini; I. Ills own, he I. thmn unro
Hos. 9 7. the prophet is a fool, the spiritual mn Is ni. John 10. 20. he hath a devil and is m. Acts 26. 11. exceedingly m. against them
Eecl. 12. I, in. goeth lo his (<>» ^ liorm
2.1. one of Ijis disciples w]i(«im Jesii»
Is. 2. 22. :ea.se ve from ni. .whose breath Jer. 17. .5. cursed l>e Ihe ni. that trusts in la Zech. 13. 7. awake against the m. niv tellow Wal. 4. 4. ni shall not live by bread aloite 26. 72. I know not the ni. John 7. 46. never in. spake like this in. Roin. 6. 6. old m. crurilieil wilh Christ i. 19. -Jd. and -iO.a. :iiul ai.7,au.
14. ai. I. iiie, be 1. ol'iiiy Fatlier, 1 will ive mm 2S. if yi' I. ii>e, ye would rejoice for
24. much learning doth make thee m. Dent. 28. 28. madness, Eccl. 1. 17. and 2. 12. and 9. .3. and 10. 13. Zech. 12. 4. Ltike 6, 1.5. 9. a.s my Fatlier 1. ine, so have 1 I. you
11. 2 Pet. 2. 16. MADE, Ex. 2. 14.2 Sam. 13. 6. Ps. 1U4. 24. thy works in wisdom, bast m. 139. 14. I am wonderfully ni. Pr. 16. 4. Lord m. all things for himself John 1. 3. all things were m.by him Rom. 1. 3. Christ in. of the seed of David 20. understood by the things that are m,
7. 22. delight in law alter the inward m ICur. 2. II. what ni. knoweth things of Iti 27. Katlier lonttli you because ye 1. Mie 17 23 1 I. them aa tlioii hast 1. me ni. save the spirit of ii>. in hiin
2'!. 1. wherewith thou hast I. them Eora 8. ;i7. coi Kiuerors throuih himtliat 1. us
14. natural in. receiveth not thin of It. 8. m. not of woman, but womaa
9. 13. Jacob 1 1. Esau I hated, .Mai. 2. 2.
• Jal. I. 20. Son of God, who 1. me, and Bph 2. 4. [jreal love whjrewith he 1. us of m. 15. 47. lirst m. is earthy ; second B.
1 Cor. 1. 30. Christ who of God is ni. unto
9. 22. in. all things to all men Gal. 4. 4. m. of a woman, ni. under the law Phil. 2. 7. in. in the likeness of men MAGNIFY, Josh. 3. 7. 1 Chr. 29. 25. Job 7. 17. wliai is man that thou slwuldesl n>. is Lord 2 Cor. 4. 16. though ouln asd m. perish, y«l inward in. is rewewed Eph. 4. -22. put oil' the old in. which is 24. put on new in. renewed, Cd 9
5. 2. as Christ I. us, 25. as Christ I. church 2The.<9 2 111. <;od our Father), us 2 Pet. 2. 15. I. wanes of unriiilueousness
1 John 4. 10. not that we I. God but he 1. ns R-^v. 1. 5. that I. us and washed us from sins hini 3Q. 24. remember to m. his work Ps. 34. 3. m. the Lord with me ; let us exalt
9, 10.
12. 11. they I. not their lives unto death Pb. 1 1 7. the righteous Lord 1. righteousness 14d. 8. the Lord I. the rii!hteuns Pr. 3. 12. whom the Lord 1. he correctetli. Heh. 12. K.
1 Pet. 3. 4. be the hidden in. of the heart Ex. 1.5. 3. Lord is a man of war Nniii. 23. 19. God is not—that he sfcould
69. 30. in. God with thanksgiving
Is. 42. 21. m. the law, and make honourable Luke 1. 46. my soul doth m the Lord Acts 10. 46. spake with tongues and in. God Rom. 11. 13. apOvStle of Gentiles, I m. my Gen. 19. 19. Ihou hast vmgnifird thy inerey 2 Sam. 7. 26. let thy nau>e be m. for ever Ps. 3.5. 27. let the Lord be ni. 40. 16. and 70. 4.
Is. 47. 3. I will not meet thee as 53. 3.—of sorrows and actpiainled with Jer. 15. 10. borife lue—of strife and conteD-
17. 17 a friend 1. at all times 2' . 17. he who I. pleasure, shall be poor Sou;; 1. 7. whom my soul I. 3. I, 4. Mat. 10. 37. 1. father or mother more than John 3. 35. the Father I. the Son, 15. 20. tion 31. SS. a woman' shall compass Mat. 8. 9. I am— under authority
16. 26. what shall—give in exchange J*^iH 3. 3. except— be b<irii again, 6. Acts 10. 26. 1 mvself al.so am 2 Cor. 12. 2. I knew— in ( hrist, 3. Phil. 2. 8. in fashion as— he hiini Med
138. 2. hast m. thy word above thy name Acts 19. 17. tl>e name of the Lord was m. Phil. 1. 20. Christ shiill Ije m. »» my body .MAID, (Jen. 16.2. Deul. 2^. 14. .(ob 31. 1. Jer. 2. 32. Amos 2. 7. Zeeh. 9. 17. A! AJE.STY, Dan 4. 30, 36. and b. 18, 19. Job
II). 27. Father himself I. yon j ye 1. nie 2 Cor. 9. 7. iiod 1. a cheerful giver 3 John 9. who 1. to have pre-eminence Rev. 22. 15. whoso I. and maketli a lie 2 Sam. 1. 9:S. loiielij, Soiij! 6. 16. Ezek. 33. 32. Phil. 4. 8 Ps. 88. 18. lover. Tit. I. 8. Ps. 38. 11. Hos. 2.
I Tim. 2.5. one .Mediator the in. Christ Je«ua Pr. 30. 2. t/"a»y man, Mat. 16. 24. Jidin 6. 51. and 7. 17, 37. Roin. 8 9. 2 Cor. 5. 17. Gal.
40. 10. Ps. 21. 5. and 4.5. 3, 4.
1 Chr. 29. 11. thine, O Lord, is them. Job 37. 22. with (Jod is terrible in. Ps. 29. 4. x'oice of the Lord is full of m. 93. 1. Lord is clothed with m. 104. 1.
.5. 2 Tim. 3. 2, 4. ^OW, Dei.t. 28. 43. Ezek. 17. 24.
I. 9. Rev. 22. 19. Ps. .39. 5. eeerij man, ft. 19. 6. Mic. 4. 4. and 1 Sam. 2. 7. Lord brings I. and lifts up Job 4'1. 12. look on every one that is proud and brin>{ him i. Ps. 49. 2. both hish and ). rich and poor
7. 2. G.tl. 6. 4, 5. C<d. 'I. 28. Heb. 2. 9. Ps. 87. 4. t/iioc Is. 66. 2. Mic. .5. 5. Luk»
19. 14. John 7. 46. James I. 26. Pr. 1. .7. a iri.<r man will hear
145. 5. glorious honour of th}" m.
12. gl.irious rn. of his kingdom
9. 8. rebuke—and he will U>ve thee
Is. 2. 19. hide for fear of glory of bis m. Heb. 1. 3. right hand of the M. on high
23. renieniberest us in our 1. estate Pr. 29. 23. man's pride shall briui; him I.
14. 16.— fearetli and departcth from
17. 10. repriMd" enlers into—nu.re thaD Ecd. 2 14.—eyes are in his head
8. 1. of the ihrime of the M in heaven 2 Pet. !. 16. eye wilnes.ses of his m. Jude 2.5. to (Uily wise Goil be glory and in. M.VINTAI .N niv cause, I Kings 8. 40, 45. Ps.
Is. 2ii. .5. lofty city he layeth it I. 25. 12. 32. 19 the city siiall be 1. in a I. place Luke 1. 48. he regarded the I. estate of 52. he hath exalted them of I. deiree, Jobs. II. K/,pk.21. 2r.. Jam. 1.9, 10. ^nke 3. 5. every mountain and hill be made I. lorn. 12. Ifi. condescend to men of I. estate /i. 63 9. luu tT parts of the earth, 139, 15. Is. 44 -^i Lph. 4. 9. 138 fi. Lord hath res|>ect to the Unel-^ Pr 3. 34. he siveth srace unto the 1 11.2, with the I. is wisdom Mat 1 1 29. learn of me, for I am meek and I. Eph4 2. Imrtl.ne.^t, Phil. 2. 3. LOINS Rirt, Pr.31. 17. Is. 11. 5. Luke 12. 35.
7. 7. oppression makes— aiad
10. 2.— heart is at his right hand Jer. 9. 23. let iiol—glory in his wisdom James 3. 13. who is—among >'ou Dent. 33. 1. Man Coil, Judges 13.6,8.1 Kings i. 9, 13. 1 tnn. 6. 11. 2 Tim. 3. 17. .MANDRAKES, Grn. 30. 14. Song 7. 13. MAMFFST, Fed. 3. IS. 1 Cor. 15. 27. Mark 1.22. nothing hid which shall oot be & John 14. 21. I will in. myself unto hiin, 2_
9. 4. and 140." 12. Job 13. 15. Tit. 3. 8. careful to m. good works, 14. Ps. 16. 5. thou mnititninest inv lot MAKE, Gen. 1. 26. and 3. 6, 21. Deut. 32.35.
1 Cor. 4. 1.5. 1 Sam. 20. 38. Job 4. 17. shall man be purer ih.tn bis JV/rttrr.32. 22. my M. would soon take me away.35. 10. mine saith, where is God my M.
3(i. 3. I will ascrih* righteousness lo my M. Ps. 9.5. 6. kneel before the Lord onr M.
2. U. m. forth his glory to his discirfca 17.6. I have iii. Ihy name uiilo ibe men
1 Cor. 4. 5. make m. connsels of the heart (al .5. 19. the works in the llesh are in. 2 Tliess. 1. 5. a m. token of righteous judfment
Eph. 6. 14. 1 Pet. 1. 13. LUCRE, ftllhy, 1 Tim. 3.3,8. Tit. 1.7.1 Pet. 5. 2. LUKEWARM, thou art. Rev. 3. LUMP, Is. 38. 21. Rom. 9. 21. and 11. 16. 1
Pr. 14. 31. repronrheth (lia M. 17. .5. 22. 2. the Lord is the iM. of them all
Is. 17. 7. that day shall man look to hi" M.
1 Tim. 3. 16. God was in. in the tlrsh
45. 9. woe unto him that strivelh with his Hell. 4. 13. any creature not m. in his .M. 51. 13. forgetle.st the Lord thy .M. 22. II. 54. .5. thv iM. is thine husband ; the God Ileh. 1 1. 10. whose builder and in. is (iod MALIC or female, V,en. 1. 27. Nnn>. .5. 3.
1 John 3. 5. he was In. to take away sin, 8
Cor. r>. e, 7. Oal. 5. 9. LUST, R%. 15. 9. Ps. 78. 18. James 4. 2. Ps. 81 . 12. gave them up totheirown hearts' 1. Mat. 5, 28. whos(» lookelh tin a woman to 1. Eom. 7. 7. not known I. except the law
10. in this tile children of tiod arem.
4. 9. in this was m. the love of God Luke 8. 17. mmlr manct'rsi, John 3. 21. 1 Col
3. 13.2 Cor. 4. 10. and 5. 11. K|ih. 5. 11 Rom. 8. 19. manifr.-rufiaii of sons of God
I\lal. 1. 14. Mat. 19. 4. Gal. 3. 28. MALICE, leaven of, 1 Cor. 5. 8.
I (Jor. 10. (!. not I. after evil things Gal.*5 16. shall not fnllil the I. of the flesh
1 Cor. 12. 7. in. of Ihe Spirit is given 2 Cor. 4. 2. but bv ni. of Ihe truth in Ihe M A.'VIFOLI) mercies, Ni-h. 9. 19, 27.
1 Cor. 14. 20. in in. be children, in iinderstaniling be men Eph. 4. 31. put away with all in. Col. 3. 8. I Pet. 2. 1. Tit. 3. 3. living in m. and envy, b.itini Rom. 1.2!). filled with all »Ha/ici"KA-K<.<s; full of envy, I Pet. 2. 1. M AM.MON, Mat. 6. 24. Luke 16. 9 MAN,(;cn. I, 26, 27. 2 Kings 9. 11. Job 4. 17. shall m. Ix more just than Gnd
1 Thess. 4. 5. not in the 1. of concupiscence James I. 1.5. when I. conceived, it brings
Ps. 104. 24. how in. are thy works .Amos 5. 12. I know yonr ni. transgressioilB Luke 18. .30. in. more in this present time Eph. 3. 10. known the ni. wisdom of Goil
1 John 2. 16. 1, of the flesh, and I. of the eyes is of Maik 4. 19 I.ust.i of other things choke John S 44. I. of your father ye will do Rom. 6. 12. should obey it in the 1. thereof 13 14. for the ilosh, to fn Uil the I. thereof Qui Ti. 17. flesh 1. against Spirit, and Spirit against flesh
1 Pel. 1 6. in heaviness through in. tenip'a lions
4. 10. as pi Kid stewards of ni. riucc oi God MAISNA, Ex. 16. 15. Nnin. II. 6. Peul a 3
5. 7. m. is born to trouble, 14. 1.
7. 17. what is in. that thou shotildest ti«
16. Josh. .5. 12. Neh. 9. 20. Ps. 78. 24. Joha
9. 2. how shad m. be just «'ith G(td
24. r.rncified llesli with alfecticms and
11. 12. vain in. would be wise, though he be
6. 31, 49, .58. Rev. 2. 17. give lo eat of the hidden m. MANNKR, I Sam. 8. 9, 11. Is. .5. 17. Jer 99 21. 1 Thess. 1. 5,9. 1 John 3. I. 2 Kings 17.31. manners, Art» 13 18 1 Cor. 15
I. Eph. 2 3. I. of our flesh, and of onr mind
14. I. 111. horn of woman, is of few days
1 Tim. 6. 9. many foolish and hiiilfnl I. 2 Tim. 2. 22. flee youthful I. follow charity 3 6. lailirn with sins, led nway with divers 1.
15. 14. what is m. that he should he clean
2.5. 4. can ni. be justilied, 6. in. is a worm
28. 28. unto in. he said,—depart from
33. I.pv. 20. 2:1. Ileh. 1. I. MANSIONS in Father's house, John 14 9 MARK, set me as a. Job 7. 20. and 16. 19. Lam. 3. 12. Gal. 6. 17. hear marks Ezek.n. 4. set a m. foreheads. Rev. 13 It
Til. 9. 12. denvinsungodlinessand worldly I. 3.3. serving divers 1. and i)leasnreH lames 4. 3. consume it on voiir I.
Ps. 8. 4. what is m. that thou art niind Oil
10. 18. III. of earth may no iiioi e oppress
25. 12. what m. is he that fearetli the Lord
I Pet. 2. 11. abstain from fleshly I.
17. nvid I I. 9. and 19. 20
4. 2. n{) longer live to the 1. of men B Pet 3 3 walk after Ihei. own I. Jnde 16.
in. 12. m. being In honour a' lelh not
Phil. 14. I press toward the ni. for Ihe
90. 3. Ihou tiirnest in. to destruction
Ps. 37 37. m. the perfect man and upright
101. 23. in. gorth forth lo his work '8. M MAD, I)eut. 28.31. I Pai?i. 21. 13.
I.''. I. 3. if thou shoiildest in. inii|uitv, Jo*
1 18. 6. will not fear ; what can ni. do 14 I. 3. what is in. that tlioii takest knowledge of him ; or the son of ni.
10 14. Jer. 2. 29. Rom. !6. 17. m. them which f.an»e dlv'«h>tn Phil 3. 17. m. them which walk as w* do MA IIRIAGE, Gen. 38. 8. Deut 25. i Moi . 22. 2. kini! hiade a m. for lita M
Pr. 20. 24 in.S giuiigs are of the Lord Ecd. 6. 10. it is known that it Is m.
F.irl. 2 2. I sanl of laughter, It is m Jtr an ^H. they are in. upon their idnla
T. 2C. God made lu. upiight, bnt they
ME MB MC
MEDITATE, Isaac went to, Gen. 34. ra. Josh. 1. 8. ni. in thy law day and night, Ps.
Is. 2G. 13. hv ihet' only make :ii. , if thy
Ktu 15 10. that were ready wei.t into the <i2 6 ye that make iii. of .he Lord keep Rom. 1. 3. make m. of yrui in my prayera Eph. 1. 16. 1 The.ss. 1. 2. I'hilem. 4. MERCHANT H<is. 12.7. Mat. 13.45. Is. 2:). 18. mercnanilise be holiness. Mat. 29. S John 2. 16. 2 Pet. 2. 3. MERCY, Gen. 19. 19. and 39. 21. Ex. 34. 7. keep ni. for thousands, Deut. 7. 9 in. Meb. 13 4. in. is honourable in all Rev. 19 7. in. of the Lamb is come, 9. ier. 3. I.| I am lu. to you, saith the Lord Lkke I A. %'0. I have m. a wife and cannot: 2 and 119. 15, a;i, 48, li, 148 Ps. 6.1. 6. ni. on thee m the night wati hes 77. 12. 1 will in. of thy works, 143 j.
Is. 33. 18, thine heart shall in. terror Luke 21. 14. not m. before what to ans »ei
17. 37. they drank, m. and given in m. U. 62. 5. «s u man m. a virgin ; thy sons m.
1 Tim. 4. 15. m. upon these things Ps 5. 1. consider ni>' wedtalion
1 Cor. 7 9. belter to m. than to burn
1 Tim 4. 3. forbidding to in. and abstain
19. 14. let the »i. of my heart be accep. 49. 3. m. of my heart shall he of under. 104. 34. my m. of him shall be sweet
I Kings8.23.Neh.l.5.and9.32. Dan.9.» Num. 14. IS. Lord is of great iii. lorgiving Ps. 23. 6. goodness and ni. shall follow me
5. 14. that yininger women in. and MARROW, to bones, Pr. 3. 8. Job 21. 24. Ph 63. 5. Ml}' soul is satisfied as with ni.
119. 97. thy law is my m. all the day
25. 10. all the paths of Lord are m. and 33. 18. fear hini and hope in his in. 147. 11 52. 8. 1 trust in the in. of God" I'oi ever 57. 3. God shall send forth his m. and 66. 20. not turned away his in. from me 86. 5. plenteims in ni. to all, 103. 8 01. 1. 1 will sing of ni. and jiidgiiient
[t. 25. G. least of fat things, full of m. Heti 4. 12. dividing asunder joints and m. MARTYR, Arts 22. 20. Rev. 2. 13. and 17. 6. MARVEL not, Eccl. 5. 8. John 5. 28. Acts
99. thy testimonies are iny m. MEEK, Moses was very. Num. 12. 3. Ps. 22. 26. the m. shall eat and be satisfied
25. 9. the ni. will he guide in judgment 37. 11. the m. shall inherit the earth 76. 9. I.oid rose to save all iii. of the 147. <>. the Lord liftntli up the m. and 149. 4. he will beautify iii. with salvation
3. 12. 1 John 3. 13. Ps. 48. 5. tUev mart Klied, Mat. 8. *7. and 0
33. and 21.20 and 22, 22. Luke I. 63. .Cs
03. 11. great is his m. to Iheio that I'e.ir 17. in. of Lord is from 'everlasting to everlasting 106. 1. his ni. endnreth forever, lO". 1. and 118. 1 and 13ii. 1—26. I Chr. 16. .34, 41. 2 Chr .5. 13. and 7. 3, 6, and 20. 21 Ezra 3. 11. Jer. 33. IJ. Pr. 16. 6. by m. and truth, iniquity is 20. 28. m. and truth preserve the king
2. 7. and 4. 13. Mat. 8. 10. Jesus m. Mark 6. fi. Job 5. 9. doeth marv Moiis things witlioiit (s. 11. 4. reprove, for the in. of the earth 29. 19. the m. shah .ncrease their joy 61. 1. preach good tidings to the in. Amos 2. 7. that turn aside way of the in. Zeph. 2. 3. seek the Lord all m. of the earth Mat. 5. 5. blessed ;ire m. for they inherit
10. 10. shewed thyself m. against ine Ps 17 7. shew me thy m. kindness, 31. 21. 98. t. done m. things, Mic. 7. 15. 118. 2:!. it is ni. in our eyes, Mat. 21. 49.
11. 29. 1 am m. and lowly in heart 21. 5. thy king coineth m. sitting on an ! I et. 2. 9. called from darkness into in. light
I Chr. 16. 12. remember his in. works, Ps.
!s. 27. 11. he that made them will cot have in. Hos 6 6 1 desired in. and not sacrifice 10 12. reap in in. 12. 6. keep m. and 10.5. 5. and 9. 1. Ts. 139. I (. in. are thy works, Rev. 15. 3. MASTER, Is. 2), 2. Mai. 1. 6. and 2. 12. Mat. 23. 10. one is vour M. even Christ Mark 10. 17. good M. what shall 1 do to Mm 3. 10. art thou a M. in Israel and 13. 13. ye call nie M. and say well
I Pet. 3. 4. ornament of ni. and quiet spirit Zeph. 2. 3. seek righteousness, seek jiieekness Ps. 45. 4, ride prosperously because of in
14. 3. in thee the fatherless tindelh m Jonah 2. 8. they forsake their own in. Mic. 6. 8. what God doth require, but to love in. 7. 18. delights in m. 20. in. to Abralianri Hab. 3. 2. in wrath remember m. Luke 1. 50. his m. is on them that fear him 78. through the tender in. of our God Rom. 9. 23. on vessels of m. prepared to 1 Cor. 4. 21. come in the spirit of ni. 2 Cor. 10. 1. 1 beseech you by m. of Christ Gal. 5. 23. faith, in. against such is no law
6. 1. restore him in the spirit of iii. Eph. 4. 2. walk with all lowliness and in. Col. 3. 12. put on ni. long suH'eriiig, 14. if I your M. have washed your feet Ro>n. 14. 4. to his own m. he stands or falls Keel. 12. 1 1 ina-sters of assemblies Mat. 6. 24. no man can serve two m.
1 Tim. 6 11. follow after fiitli, love, m. 2 Tim. 2. 25. in iii. instructing those that Tit. 3. 2. shewing all iii. to all men James 1. 21. receive with in. Ingrafted word
15. have m. on whom he will havem
33. 10. neither be ye called in. James
II. 31. through your ni. they obtain m
3. 13. shew his works with iii. of wisdom
3. 1. Col. 4. 1. m. give your servants, Eph 6. 9
1.5. 9. may glorify God for his iii. 2 Cor. 4. 1. as we received m. we faint not 1 Pet. 3. 15. of hojie in voii with ni. and fear MEET help for him, Gen. 2. 18. Job 34. 31. it is in. to be said to God Mat. 3 8. fruits m. for repentance, Actfl 26. 90
1 C(... 3. 10. I as a muster builder M.\TTER, Ex. 18. 22. and -33. 7 I Sam. 10.
1 Tim. 1. 13. I obtained m. because I did if ignorantly, 2. grtte, in. and peace. Tit. 1 4. 2 John 3. Jude 2 2 Tim. 1. 18. grant may find in. in that Tit. 3.5. according to his m. he s.ived us Jaine!,2. 13. shall have judgment without m. that shewed no m. and m. rejoiceth against judgment Heb. 4. 16. we may obtain m. and find James 3. 17. full of in. and good fruits
16. Job 19.28. and 32. 18 Ps 45. 1. Dan. 7. 28 2 Cor. 9. 5 lob 33. 13. account of any of his mailers Ps. l3l. 1. exercise myself in great m. Mat 23. 23. omitted the weightier m. of 1 Cor. 1.5. 9. not in. to be called an apostle Col. I. 12. m. to be partaker of inheritance 2 Tim. 2. 21. vessel in. for the master's use Heb. 6. 7 m. for them by whom dressed Pr. 22. 2. rich and poor in. together
1 Pet. 4. 15. busybody in other men's ni. MEA.V, what, Ex. i2. 2li. Ueut. 6. 20, 24. Josh. 4. 6, 21. Ezek. 17. 12. .Acts 17. 90. and 21. 13. Ezek. 37. 18. Jonah I. 6. Uen. 50. 20. ye thought ill ; God meant good, Ps. 49. 7 6y any means, Jer. 5. 31. 1 Cof. 9. 92. Phil. 3 11. IThess. 3. 15. MEASURE, I>ev. 19.35. Deut. 25. 15. lob 1 1 . 9. the ni. is longer than the earth P». 39. 4. make me know m. of my days
Is. 47. 3. 1 will not ni. tlie« as a man 64. 5. thou m. him that rejoiceth Hos. 13. 8. 1 will m. them as a bear robbed Amos 4. 12. prepare to m. thy God
5. 11. Ixird is pitiful and of teiiiler m. Jude 21. looking for the m. ol our L. Jesus Gen. 32. 10. not worthy of least of thy ni.
1 Thess. 4. 17. caught up to m. Lord in MELODV in heart to the Lord, Eph. 5. 19. MEMBER, body not one, 1 Cor. 12. 14. James 3. 5. tongue is a little m. and boasteth Ps. 139. 10. in thy book all my wevibcra Mat. 5. 29. one of thy m. shall perish Rom. 6. 13. yield your in. as instruments
1 Chr. 21. 13. great are his in. Ps. 69. 13. in the multitude of thy ni. 16.
Is. .5.5. 3. the sure in. of David, Acts 13. 34. Lam. 3. 22. of Lord's in. we are not consuni Dan. 9. 9. to the Lord belong m. and lorg Rom. 12. 1. I beseech you by the m. of God 2 Cor. 1. 3. Father of lii. and God of all Col. 3. 12. put on bowels of in. kindness Ps 25. 6. (f/u/pr wifrc(>5, 40 11. and 51. 1. and 77. 9. and 79. 8. and 103. 4. and 119. 77, 156. and 145. 9. Pr. 12. 10.—of the wicked are cruel Gen. 19. 19. tliy mercy, Num 14. 19. Nch. 13 22. Ps. 5.7. and 6. 4. and 13. .5. and 25. 7 and 31. 7, 16. and 33. 22. and 36.5. and 4-
Is. 27. 8. in 111. when it shootetli forth f«r 30. 1 1, correct thee in m. 46. 28. Mat. 7. 2. Willi what m. ye mete, it shall 23. 32. fill ye up the rn. of your fathers lohn 3. 34. givelh not Spirit by m. to him Rom. 12. 3. gives to every man the m. of
7. 23. I see another law in my m.
19. .5. every one m. of one another
1 Cor. 6. 1.5. your bodies are m. of Christ
2 Cor. 1. 8. were pressed out of m.
12. 12. the body is one, and iiath many m. Eph. 4. 95. we are m. one of another
12. 7. lest 1 should be exalted above ra lvph.4. 7. accordingto in. of the gift of Christ
13. to the m. of the fulness of Christ Kev. 1 1. 1. m. the temple of Uml, and MEAT, Job 6. 7. Ps. 42. 3. and 69. 21. Ps. 104. 27. give m. in due season, 145. 1.5.
.5. .30. m. of his body, his fle.sh and his Col. .3. 5. mortify your m. on earth MEMORY cut (itr; Ps. 1(19. 1.5.
2fi. and 85. 7. and 86. 13. and 90. 14. and 94. 18. and 108. 4. and 57. 10. and i 'i. 64. and 143. 12. Ex. 34. (i I/Ord God merctpu <-nu gracious 2 Chr. 30. 9. Neh. 9 17, 31 Pa 103. 8. Joel
111. 5. giveth ni. to them that fear him Pr 6. 8. provided m. in slimmer, 30. 25.
145. 7. utter the m. of thy great goodness Pr. 10. 7. the m. of the just is blessed
Ec<:l 9. 5. m. of them is forgotten
If OS. II 4. I laid in. unto them Hab 1. 16. portion is fat and in. plenteous 3 17. the fields shall yield no m. Hag. 2 12. his skirt touch in. shall it he Mai. I. 12. that say his in. is contemptible Mat. 6. 25. is not the life more than m.
Is. 96. 14. made all their m. to perish
9. 13. Jonah 4. 2. Ps. 18. 25. with. the m. show thyself m. 37. 26. he is ever iii. and leiideth 117 2. his in. kindness is great to iis Pr. 11. 17. the m. man doeth good. 12. lO
I ('or. 15. 9. if ye keep in in. what I Ex. 3. 1.5. my manorial to all gencr.atinno
13. 9. be lof a m. iieiween tonic eyes
17. 14. write this for a m. in a book Ps. 135. 13. thy m. through all generations Hos. 12. 5. Lord of hosts ; the Lord is his m. Mat. 26. 13. be told for a in. of her Acts 10. 4. come up for a m. before God MEN, Gen. 32. 2«. and 42. 11. Ps. 9. 20. know themselves to be but m.
10. 10. the workman worthy of his m. loiia 4. 32. I have m. tn eat ye know not 34. mv in. is to do the will ol my Father 6. 27. abour not for the in. that perisheth Z5. my flesh is ni. indeed iota 14. 15. destroy not him with thy m.
Is. ,57. I. ni. men are taken away I'roni evil Jer. 3. 12 ' am ni. and «'ill not keep angel Mat. 5 'i . DIessed are in. they obtain mercy Luke 6. 36. be ui. as your Father is in. Heb. 2. 17. he might be a m. high jirii'st
17. 14. m. of thy hand ; m. of this world 62. 9. m. of low degree are vanity ; m. of high degree arc a lie 89. 7. ye shall die like ni. and fall like Eccl. 19. 3. strong in. shall bow themielves
8. 12. I will be ni. to ihidr unrighteous-
MERRY.he"rled,Pr. 15. 13. and 17.22. Eccl
17. kingdom of God is not in. and drink
9. 7. Is. 24. 7. Luke 12. 19. be ni. 15. 2:), 24, 29, .39. James .5. 13. is any in. let him sing psr.lnis MESSAGE from God, Judges 3. 20. Hag. 1
I Cor. 6. 13. in. for belly, and belly for m.
6. 8. in. commendeth us not to God
Is. 31 3. Egyptians are m. not God, Ezek. 28. 9. 46.8. remember this ; shew yourselves in. Hos. 6. 7. they, like ni. have transgressed Rom. 1. 97. ni. with in. working that which Ephes. 6. 6. m. pleasers, Col. 3. 92. 1 Thess.
10. 3. did all eat the same spiritual m. UEnnLE, 2 Kings 14. 10. Pr. 17. 14. and 20.
13. I John I. 5. and 3. II. Job 33. 23. if there be a messruiffr to shew
3, 19. and 24. 21. and 26. 17. MEDIATOR, is not in. of one. Gal. 3. 20. 6al.3. 10. ordained by angels in hand of a m.
Is. 14. 32. what shall one aiisuer the ni. 42. 19. who is blind or deaf, as my ni. 44. 2ti. that perforirielh rmiiisel ot'liis m Mai. 2. 7. he is the in. of the Lord of hosts
I Tim. 2. 5. one m. between God and men Heb. 8. 6. he is the m. of a better covenant
9. 4. MENSTRIJOn.'s, Is. 30.29. Lam. I. 1' Ezek. 18. 6 neith"" come near a m. woman MENTIiiiN, f.x.-St. 13. Job 28. 18.
3. 1. I send my ni. even the ni.ofcoT»
9. 15. in. of new testair. li 24 ';f new covenant MEniCINE. Pr 17. 22. Jer. 30. 13. and •ifi. nant MEHSIAH, Den. 9. 2.5,96 John 1. 41. aiMl4
I's. 17 lii. I will make m. of thy rifbtoous-
MI MO
Mat. 12. 49. behold my m and rnv Crclhren MOVE, E.xod. 11. 7. Judges 13. 25.
MIBST, Ps. 22. 14. and 46. 5 and 110 "i Prov. 4. 21. Is. 4. 4. and 41. 18. Ezek.43.
Joel 1. 9. the priests, itie Lord's m. mourn Luke 1. 2. from beginning, m. oi the word Rom. 13. 0. they are God's in. attending.•Vets '7. 28. in him we live, and m. and 20. 24 none of these tilings in. iiie Ps ..i. 5. shall never be mured, 21. 7. and 2i 5. and 55. 22. and 62. 2, 6. and 66. 9. anc 112. 0. and 121. 3. Prov. 12. 3. Col. 1 23. be not in. away frori hope of
9. and 4(i. 10. Joel 2. 27. Zeph. 3. 5, 12, 15, 17. Phil. 2. 15 Rev. 1. 13. and 5. 6. and 7.
1 Cor. 3. 5. III. by wliom ye believed
17. Lamb in m. of the tiirone shall feed them MIGHT, Gen. ".9. 3. Num. 14. 13. ])eut. 6. 5. love the Lord vvitli all thy m.
4. 1. account of us m. of Christ 2 Cor. 3 0. made us able m. of New Testament
6. 4. approved ourselves as m. of God
1 Thess. 3. 3. no man be m by ihe:>e all'aira Heb. 12. 28. a kingdom which caniiol be ui. 2 Pet. 1. 21. spake as m. by the Iiuly GIilu - Rom. 7. 5. motiuu, Prov. 5. 6. viuveablt MOURN, Neh. 8. 9. Job 5. 11.
11. 23. are they m. of Christ, so am I Mai. 4. 11. ministered, Luke 8. 3. Gal. 3. 5. Heb. <>. 10. 2 Pet. 1. 11. Luke 1. 23. ministration. Acts 6. 1. 2 Cor. 3.
Kings 23. 25. turned to Lord wiih all in. 2 Chion. 20. 12. no ni. aaainst this company Ps. 7(3. 5. none of men of ni. found their 14.1. ti. men speak of the m. of tliy acts BmI 9. 10. lindeth to do, do it with all thy m
7. 8. and 9. 1, 13. Heb. 1. 14. all ministering spirits Rom. 15. 16. m. the gospel of God Acts 6. 4. srive ourselves to irinistry of the la. 40. 29. that have no m. he incre.tseth 'Zich. 4. 0. not by m. but by my Spirit £ph. 3. 10. his glory be strengthened with m.
Is. 61. 2. to comfort all that m. Mat. 5. 4. blessed are they that m. they James 4. 9. be adlicted, and ni. and weep Mat. U. 17. we have mourned unto )i'u, aud ye have not lamented ti. ;o. be strong in the power of his m. Col. 1. 11 strengthened with all m. to his
20. 24. I might finish the ni. I have received 2 Cor. 4. 1. seeing w» lave this m. faint not 1 Cor. 5. 2.^;iri; pufi'ed and have not rather nc Eccl. 12. 5. mtiurncrs gt* about the streets f>eul. 7 2;i. with a mighty destruction
10. 17. a great God, a m. and a terrible
5. IS. given t .s the m. of reconciliation
Is. 57. 18. restore couiforl to him and his ni Ps. 30. 11. turned nwurnint into dancing
I's 24. 8. the Lord strong and ui. the Lord
6. 3. tliat the m. be not blamed Col. 4. 17. take heed to m. that thou fulfil ni. in battle ntdg 5. 23. to help of the Lord against the m. Ps. 89. 10. I have laid help on one thai is m. la. 22. 12. Lord did call to weeping and n: 61. 3. to give the oil of joy for ni. Jer. 9. 17. call for the in. women, that they
1 Tim. 1. 12. putting me into the m. 2 Tim. 4. 5. make full proof of Ihy m. Heb. 8 B. obtained a more e.vcellent m. MIRACLE, Mark 0. 52. and 9. 39. Luke 23.
It. 5. 22. m. drink wine, men of strength (3.* i. speak in righteousness, m. to save
31. 13. 1 will turn their ni. into joy Joel 2. 12. turn to iiie with lasting and m. James 4. 9. let laughter be turnud iiiio ni. MOUTH of babes and sucklings, Ps. B. 2. itf 32. 19. great in counsel, ni. in work Cor. 1. 20 iiol many in. are called
8. John 2. 11. and 6. 26. and 10. 41. and 11.
U Cor. 10. 4. warfare not carnal but m.
47. Acts 2. 22. and 4. 10. and 6. 8. and 19. 11.1 Cor. 12. 10,28,29. Gal. 3.5. Heb. 2. 4. MIRTH, Pri>v. 14. 13. Eccl. 2. 2. and 7. 4.
37. 30. ni. of righteous speaketli wisdom Prov. 10. 14. in. of folds is near de.-tructiou
Ps. 93. 4. the Lord on high is miuktier Acts 18. 28. mighulij, Col. 1. 29.
19. 20. so m. grew the word of God MILK, Gen. 18. 8. and 49. 12. Job 10. 10. hast poured me out asm. Soitg 4. 11. honey and m. under thy tongue
Is. 24. 8, 11. Jer. 7. 34. and 16. 9. and 25.
31. ni. of the just, bringeih lurit v^'isdoni
10. Hos. 2. 11. Ezek. 21. 10. MISCHIEF, Gen. 42. 4. and 44. 29. Job 15. 35. ihey conceive in. bring vanity Ps. 10. 14. thou beholdest in. and spite 28. 3. m. is in their hearts, 10. 7.
12. 6. m. of the upright shall deliver
14. 3. in the m. of fools is a rod of pride 16. 2. the in. of fools pnnreth out ibolishness
5. 1. drunk my wine with my m.
Is 53. 1. V ly wine and m. without money Joel 3. 18. -lie hills shall (low with m.
30. 4. he devisetli m. upon his bed
18. 7. a fool's ni. is his'de.strnciion 22. 14. m. of strange woineii is a deey pit Lam. 3. 38. out of the in. of the Most High proceedeth not evil and uood Mat. 12. 34. out of abundance of heart, oi speaketh Luke 21. 15. will give you a ni. and wisdom Rom. 10. 10. with in. coniession is made
Hi'b. 5. 12. become such as have need of m.
94. 20. which frameth ni. by a law ProT. 10. 23. it is si>ort to a fool to do ni.
I Pet. 2. 2. d.;.sire the sincere m. of the MI.VD, Gen. 20. 35. Lev. 24. 12.
11. 27. he that seeketh m. it shall come 24. Ifi. the wicked shall fall into m. Acts 13. 10. full of all subtilty, and all ni MISERY, Job 3. 20. Lam. 3. 19. Judg. 10. 10. soul grieved for m. td' Israel Prov. 31. 7. drink and remember m. no Eccl. 8. 6. the m. of man is great upon him Rom. 3. 16. destruction and m. are in their way Job 10. 2. wisenible comforters are ye all
I Chron. 28. 9. serve him with willing m. Neh. 4 Ci. people had a m. to work.'ob 23 13. he is of one ni. who can turn
Is. 20 3. whose m. is stayed on thee Luke 12. 29. be ye not of doubtful m. \cts 17. 11. receive word witlj readiness of
15. fi. with one mind and m. glorift God Prov. 13. 3. keepeth hts vivvth, keeperh his Lam. 3 29. putleth—in dust if ihere be Mai. 2. 7. they shall seek the law at Ps. 17. 3. VI1J muutli shall not transgress ni. 20. 19. serving Lord with all humility of IM.
I Cor. 1.5. 19. we are of all men most m. Hev. 3. 17. knowcst not thou an in. poor MOCK when fear cometh, Prov. 1.26. Prov. 14. 9. foots make a m. at sin rt"in. 7. 25. with the m. I serve law of God
39. I. I will keep—with a bridle 49. 3.— shall speak of wisdom
8. 7. the carnal m. is enmity against Go,l
51. 15.—shall shew forth Ihy praise. 63.
11. 31. who hath known the m. of the Lord, I Cor. 2. Iti.
71. 15.—shall shew forth thy righteousn. Eph. 6. 19. that I may open— bo'ldly Ps. 81. 10. open tJit) minitl wide and I will 103. 5. who satisfieth -w ith good th'ngi Prov 3i. 8. open—for thf dumb in the Eccl. 5. fi. sutler not—to cause fiesh to sin MULTITUPE, Gen. 11!. 10. and 28.3. Exi«
1 Kings 18.27. Elijah mucked and said 2 Chrcm. 30. 10. they m. the messengers of God Prov. 17. 5. whoso /Hwc/;rA the poor reproach-
12. Ifi. be of the sau)e in one to aroth.
1 Cor. 1. 10. joined together in the same m. 3 Cor. 8. 12. be first a willin.'; m. it is
13. 11. be of one m. live in |>eace, Phil. el h 30. 17. the eye that m. at bis father 20. 1. wine is a ?nockrr and strong
1. 27. and 2. 2. and 4. 2. 1 Pet. 3. 8. 3 Tim. 1. 7. spirit of love and a sound m. Tit. 1. I.'i. their m. and conscience is defiled
12. ;18. and 23. 2. Num. 11.4. Job 32. 7. ni. of years should teach wisdom *
Is. 28. 22. be not miiehrrs, lest your bands Juile 18. there should be m. in the last MODERATION known to all, Phil. 4. 5. MODEST apparel, 1 Tim. 2. 9. MO.MENT, b'..\od. 33. 5. Is. 27. 3. Num. 16. 21. consume them in a m. 4.5. Job 7. 18. try him every m. 20. 5. joy of hypocrite is hut for a ni.
1 Pet. 5. 2. not fur lucre, hut a ready m. Roni. 8. 5. of the tiesh, do in. things of the Ps. 5. 7. ni. of mercies, 10. m. of transgressions 33. 16. no kings saved by the in. of an
12. 10. m not high things, condescend Phil. 3. 10. m. same thing
51. 1. according unto the m. of thy tender mercies, 106. 7, 45.
19. in. earthly things 2 Cor. 3. 14. their miiuls were blinded
94. 19. in the ni of my thoughts fvithin Prov. 10. 19. m. of words wanleth not sin
Phil. 4. 7. God keep your hearts and iii. Hcb. 10. 16. in their in. I will write tliem
Ps. 30. 5. his anger endureth but for a little in.
II. 14. in the in. of counsellors Iheie a
12. 3. lest ye be weary and faint in your Is. 20. 20. hide thee, as it were for a little m. 51. 7. for a small ni. have I fiirsaken thee safety, 15. 22. and 24. 6. Eccl. 5. 3. m. of business,— ni. of words James 5 20. hide ni. of sins, I Pel. 4. 8. MURDER, Rom. 1.29. Wat. 15. 19. Gal 5 21. Rev. 9. 21. Job S'^ 14. murderer rising with light, killctil JohnP.44. devil wasam. from the beginning in.
1 Pet. 3. I. stir up your pure m. by way of Rom. 8. fi. to be carnally minded is death ; spirilually m. is life and peace
1 Cor. 15. 52. in a m. in the twinkling of 2 Cor. 4. 17. affliction is but ,i a m. MONEY, Gen. 23. 9. and 31. 1.'.
Eccl. 7. 12. wisdom and in. is a defence
II. 20. Im! not iiigh m. but fear IS 5. God of patience grant you to be like m. Tit. 2. n. exhort young men to be sober m. James 1. 8. a double in. man, 4. 8. Pb. Ill 5. ever miniU'ul of his covenant, I Chron. Ifi. 15. Pa. 105. 8. 115 i2. Lord hath \>een m. of ns, 8. 4. MI!VISTI;K, Josh. I. 1. Luke 4. 20. Mat 20.20 let him be your m. Acta 2(>. 10. to make thee a in. and a witness Hoin 13. 4. he is the m. of God to thee
10. 19. m. aiiswerelh all things
Is. .55. 1. he that .ilh no ni. come ye, buy
2. why spend iii. for that is not bread Mic. 3. 1 1. the prophets livine for m. Acts 8. 20. thy in. perish with thee
Hos. 9. 13. bring forth children to the in.
1 Pet. 4. 15. let none of you sull'er as a in.
I John 3. 15. who haleth his brother is a in and no ni. hath eternal life abiding in him MlIliMUR, Dent. 1. 27. Ps. 106.25. Jude 16.
1 Tim. 6. 10. love of m. is the ri Mit of all MORROW, i:.\.d 8.23. and 10.23. Prov. 27. I . b'.ast not thvself of to-morrow l-.xod. 16. 7. Phil: 2. 14. MUSE, Ps. 39. 3. and 143. 5. MUSK/, Lam. 3. fi3. Amos 6. 5. MUSTARD seed. Mat. 13. 31. and 17.90 I\1U7,ZLE, Deut. 25. 4. 1 Cor. 9. 9. MYSTERY of thekingdom, Mark 4. 11. Rom. II. 25. not be ignorant of tins in. 16 25. according to revelation of the la.
Is. 22. 13. tcm. weshall 'dic, I Cor. 15. 32,56. 12 to m. shall lie as this day Mat. 6. Tvl. take no thought for the m. Jainef! 4. 14. know pot what be mi the in. MORTAL man be just, Job 4. 17. Rom. 0. 12. let not sin reign in in. body
15. 8. t'hrist was a ni. of the circumcision
10. I he the m. ( < Jesus Christ to the (Jentilca Gal 2. 17. IS there'ore (!hi i-l the in. of sin Eph. 3. 7. was made a in. according to gift
8. 11. raised Christ, ipiirken in. bod"
1 Cm S. 7. f peak the wisdom of (iod in a lu.
1 Cor. 15. .53. this in. put on immort.ilit, 2 (.'or. 5. 4. morln Jily be swallowed up of Rom. 8. 13. miirtify deeds of body, shall Col. :i. 5. in. your members on the earth MOTH',, Mat. 7. 3, 4, 5. Luke 6. 41. MOTH, Job 4. 19. and 27. 18. Ps. 39. II. Is.
4. 1. stewards of the ni. of God
13. 2. prophecy and understand all m
4. 2i). may in. grr.ce unto the hearers Rom. 15 25. lo in, unto the saints, llcb. (1. 10. 27. m. to them in l arnal thingii
14. 2. in the Spirit he speakelh ni.
1.5. 51. I shew you a iii. we shall not I Cor. 9. 13. they who ni. ab'-ut holy 3 Cor. 9. 10. in. seed to sower and bread for food all Eph. 1. 9. made known m. of his will, 3 P
50. 9. and 51. 8. Mos. .5. 12. Mat. 6. 19, 20. Luke 12. 33. MOTHER, Gen. 3. 20. and 21, 21. Jndg. .5. 7. 2 Sam. 20. 19. I Kinirs 3. 27. Gal. 4. 20. Job 17. 14. say to worm, Iboii art niy m.
3. 4. niy knowledge in in 9. fellowjtiiy of m.
• Pet 4. II if any man m. let him do it
!>. 32. Ibis is a great m of Christ uii4
I rim. ^.l'< shall beagoodin. of Jesus (Christ Heb. H. 2. III. of I he sanctuary, and the cliiirch
6. 19. make known the m. of tba po* i's. 27. 10. when father and m. Orsake me 71.6. toi>k uie out ul my m.'s bowels, 139.
P«. 103 21 m/H/.ff/-.'.- of his that do bis
104. 4. his in. a flaming fire, Ileb. 1. 7 l» CI li men evil yov the in. of our God pel Col. 1. 26. ni wnich hath Ixen hid bul .^9
NE NO
OtI 1 2! ^!ory of this m. among Gentiles
Ps. 66. 11. Is. 51. 20 Hab. 1. 10, 16. MaL IS 47. Ps. 141. 10. Eccl. 7. 26 NEW, Lord make a thing, Nuir. 16. 30 Judg. 5. b. they chose n. gods, lieut. 32. 1" Eccl. 1. 9. no n. thing under the sun, 10. Is. 65. 17. n. heavens and a n. earth, 63. 3S 2 Pet. 3. J3. Rev. 21. 1. Jer. 31. 22. created a n. thing in the earth
Ps. 147. 4. the stars he calleth oy their n Luke 10. 211. your ii. written in heaven Kev. 3. 4. has! a few n. in Sardis NAKROW, 1 Kings 6. 4. Pr. 23.27. Is. 28.20. and 49. 19. Mat. 7. 14. NATION, Gen. 15. 14. and 21. 13. 20. 4. wilt tliuft slay a righteous n. Num. 14. 12. make of thee a great n. 2 Sam. 7. 2;i. what n. is like thy people Ps. 33. 12. blessed is the n. whose God is the Lord 147. 20. hath not dealt so with any n.
2. 2. to ackii Dwledjiinent of m. of God
4. 3. open a door to speak in. of (/hi'ist BThess. 2. 7. iii. of iniquity dolli woric
I Tim. J 9. Iiolding the ni. of the faith
Iti. great is the in. of godliness Ber 1 20 write llie m. of the seven stars 10 7 the ni of God should be finislied
17 E ier nr.nie, ni. Babylon the great
Lam. 3. 23. his mercies are n. every morning Ezek. II. 19. I will put a n. spirit within 18. 3 L. make you a n. heart, and D spirit y. x&. n. heart I will give, and e n spirit Mat. 9. 16. putteth n. cloth on old garment 17. neither put n. wine in old buttleci 13. .52. briiigeth forth things n. and old .Mark 1. 27 what n. doctrine is this. Acts 17 19. lohn 13. 34. a n. commandment I give unto you, 1 John 2. 7, 8. Acts 17. 21. to tell or hear some n. thing
N N.ML Judges 4 21 and 5. 26. Etia } tS. give us a n. in his holy place
Is. I. 4. ah, sinful n. a people laden with 2. 4. n. shall not lift up sword against n. 49. 7. him whom the n. abhorietii 6G. 8. shall a n. be born at once Jer. 2. 1 i. hath a n. changed their gods Mat. 24. 7. n shall rise against n. Mark 13. 8. Luke 7. 5. he loveth our n. and biiill us a Acts 10. 35. in every ri. he that feareth God Rom. 10. 19. by a foolish n. 1 will anger yoo Phil. 2. 15. in the midst of a crooked n.
I2ccl 12. 11. n. fastened by th<> masters of assenid Ues le. 22. 23. fastened as a n in a sure place K«ch. 10 4. out of him came the n. NAKED, Gen. 2. 25. and 3. 7, H. Ex 32. 25. wuen the people were n. 5 Chr. 28. 19. he made Judah n. and Job 1. 21. n. came I out of mother's womb Mat. 25. 2li. 1 was n. and ye clothed me, 38.
1 Cor. 5. 7. that ye may be a ii. lump 2 Cor. 5. 17. if be in I hrist, he is n. creature Gal. 6. 15. neither circumcision no. uncircum-
1 Pet. 2. 9. ye are an holy n. Ex. 19. f. Rev. 5. 9. redeemed us out of every d Gen. 10. 32. nations, 17. 4, 6, 16. Deut. 26. 19. high above all n. 28. 1. Ps. 9. 20. n. may know themselves but 1 Cor. 4. 11. we hunger and thirst, and are n. 3 Cor 5. 3 clothed may not be found n. . Heb. 4. 13. all things are n. and opened to Kev 3. 17. miserable, pc;;r, blind and n. 16. 15. keepetli his garments lest he walk n. NAME, Ex. 34. 14. Lev. 18. 21 Pa. 20. 1. the n. of God of Jacob defend 109. 13. let their n. be blotted out Pr. 10. 7. the n. of the wicked shall rot cision, but a n. creature Eph. 4. 24. that ye put on n. man, Col.T. 19.
113.4. the Lord is high above all n. Is. 2. 2. all n. shall tlow unto it
1 Pet. 2. 2. as n. born babes desire the milk Rev. 2. 17. a n. name written, 3. 12. 13.62.2
40. 17. all n. before him are as nothing
5. 9. sung a n. song, 14. 3. Ps. 33. 3. Rom. 6. 4. should walk in ncimess of life
55. 5. n. that knew thee not shall run Jer. 4. 2. n. shall bless themselves in him Zech. 2. 11. many n. be joined to the Lord Mat. 25. 32. before him be gathered all n. Acts 14. 16. suffered all n. to walk in own Rev. 21. 24. the n. of them that are saved NATURE, Rom. 2. 27. James 3. 6. Rom. 1.2G. into that which is against n. 2. 14. do by n. things contained in law 11.24. olive wild by n.—contrary to n.
7. 6. wV; should serve in n. of sjiiril NIGH, Lev 25. 49. Num. 24. 17. Deut. 4. 7. who hath Got! so n. unto them
1. a good n. is ratlier to be chosen Eccl. 7. 1. a good n. is better than ointment
30. 14. the word is n. to thee, Rom 10. 8. Ps. 34. 18. Lord is n. them of broken heart 85. 9. salvation is n. them that fear him 145. 18. Lord is n. them that tail (Ui him .Mat. 15. 8. draweth n. with their mouth Eph. 2. 13. made n. by blood of Christ le, 55. 13. shall be to the Lord for a n. 56. 5. a n. better than of sons and daughters 62. 2. thou Shalt be called by a new n. ler. 13. II. for a people, for a n. and a 32. 20. made thee a n. as at this day 33. 9. shall be to me a n. of joy, a praise Mic. 4. 5. we will walk in the n. of Lord Mat. 10. 41. receive aprophet in n. of Luke ti. 22. hate and cast out your n. as evil Acts 4. 12. is none other n. under heaven Rom. 2. 21. the n. of God is blasphemed Col. 3. 17. do all in the n. of the Lord Jesus 2 Tim. 2. lit. that nameth the n. of Christ Heb. 1. 4. obtained a more excellent n.
1 Cor. 11. 14. doth not n. itself teach you Gal. 2. 16. are Jews by n. and not sinners
17. peace to them that were n NIGHT, Gen. 1. 5, 14. and 26. 24. Ex. 12. 42. this is that n ef the Lord to be Ps. 19. 2. n. unto n. sheweth know ledge
4. 8. served them which by n. are no gods Eph. 2. 3. were by n. the children of wrath Heb. 2. 16. took not on him the n. of angels 2 Pet. 1. 4. partakers of divine n. Deut. 34. 7. natural, Roin. 1.26,27,31. and II.
30. 5. weeping may endure lor a n. hut 139. 11. the n. shall be light al out me
Is. 21. II. what of tire n. what ol ilie n. Jer. 14. 8. as wayfaring man to tarry for a n Luke 6. 12. confiniied all n. in prayer to God
21, 24. 1 Cor. 2. I I. and 15. 44, 4i;. 2 Tim.
3. 3. James 1. 23. 2 Pet. 2. 12. Phil. 2. 20. Jiide 10. NAUGHT, it is n. saith the buyer, Pr. 20. 14. James 1. 21. all supertluity of naughtiness NEAR, nigh, Ps. 119. 151. and 148. 14. Is. 55.
1 Pet. 4. 14. if ye be reproached for n. of Christ
12. 20. this n. sliall thy soul lie required John 9. 4. n. coinelh when no man can Kom. 13. 12. n. is far spent ; day is at hand
I John 3 2:!. should believe on n. of Son 5 13 that we believe on the n. of Son of God Kiv 2. 17. a n. written, which no man
1 Thess. 5 5. children not of n. nor of darkness Rev. 21. 25. there shall be no n. there, 22. 5. Ps. 134. 1. by night. Song 3. 1. John 3. 2 and 7. 50. and 19. 39. Job 35. 10. who giveth songs in the night Ps. 16. 7. instruct me—seasons
6. and 57. 19. Jer. 12. 2. NECESSARY, Job 23. 12. Acts 13. 46. and
3. 1. I know thy works, thou hast a n. 12 write on him n. of iny God, and the n. of the city of God, and write upon him my new n. and 1.5. 28. Tit. 3. 14. Heb. 9. 9.3. Rom. 12. 13. neee.<.iilii. Acts 20. 34. 1 Cor. 9.
16. 2 Cor. 6.4. and 'J. 7. and 12.20. Philem. 14. Heb. 9. 16. NECK, Song 1. 10. Is. 48. 4. Rom. 16. 4. Acts 15. 10. put a yoke on n. of the disciples 2 Kings 17. 14. hardened their necks, Neh. 9.
42. 8.—his song shall be witn nie 77. 6. 1 call to reiiiembr.auce my song 119. 55. I have remeinht-red tliy name
14. 1. Father's n. on their foreheads, 22. 4 Rph. 1. 21. every n. that is named, Phil. 2. 9. Pi. 76. 1. ku name is great in Israel 72. 17 —shall endure for ever 106. 8. he saved them for—sake Pr. 30. 4. what is—and what his son's n.
Is. 26 9. my soul desired thee 30. 29. ye shall have a »ong as 59. 40. stumble at nooiutay as John 11. 10. if a man walk—he stumbleth
16, 17, 29. Jer. 7. 2(i. and 19. 15. NEED of all these things. Mat. 6. 32.
9. 12. they that are whole need not a physician, hut they th.at are sick Luke 15. 7. the righteous n. no repentance Heb. 4. 16. hnd grace to help in time of n
1 Thess. 5. 7 sleeji—and ape drunk Ps. 63. 6. night watches, 119. I4f*. NOIiLE, Esther 6. 9. Jer. 2. 21. Luke 19. 12
[i. 9. 6.—shall be called VVonilerful Zech. 14. 9. shall be one Lord and—one John 20. 31. might hav.e life through Kev. 3. 5. I will confess—before my Father
1 Pet. 1. 6. if n. be, ye are in heaviness
Acts 17. 11. Ex. 24. II. Num. 21 12.
1 John 2. 27. n. not that any man teach Rev. 3. 17. rich, and have n. of nothing 21. 21. no n. of sun, 22. 5. n. no candle Eph. I. 28. give to him that needetk 2 Tim. 2. 15. n. not be ashamed of truth Luke 10. 42. but one thing is needful Vs. 9. 18. needy not always be forgotten 72. 12. he shall deliver the n. and poor 82. 3. do justice to the afflicted and n
1 Cor. 1. 26. not many n. are called Col. 3. 5. nuhlcs put not their necks to
13. 17. the n. of the beast, or the number of— 1.5. 2. Ex. S3. 21. my name is in him
13. 17. I contended wiihtlie n. of Judah Ps. 149. 8. bind their n. with fetters of iron Pr. 8. 16 by nie jiriiices rule, anil n. Eccl. 13. 17. when thy king is tlie son of n NOISOME, Ps. 91. 3. Rev. 16. 2. NOSE, Pr. 30. 33. Is. 65. 5
3. 15. this is—for ever, and my memorial Judges 13. 18. aske.st after—Gen. 32. 20. l» 48. 9. for—.lake I will defer mine Ezek 20 9. wrcnight for—sake, 14.22. Mai. I. 14.— is dreadful among the Is. 2. 22. breath in nnstrds. Lam. 4. 20. NOTHING, Gen. II. l>. Ex. 9. 4. and 12. !& Num. 6. 4. and 16. 26. Josh. 11. !.5. 2 Sam. 24. 24. offer that whirli costs me n.
113. 7. he lifletli then, out of the dunghill
2. 2. lay it to heart to give glory to Mat 10. 22. hated of all for—sake
Is. 14. 30. the n. shall lie down in safely Jer. 22. 16. he jiidgeth the ca"se of the n. NEGLECT to hear, Mat lo. 17.
19. 29. forsaken hon.ses for—sake John 14. 13. ask in— 15. l(i. and 16. 23, 26.
1 Kings 8. 9. n. in ark save Ihe tvfo tables Neh. 8. 10. send to tlieiii for whom n. is prepared Job 6. 21. ye are n. 8. 9. of yesterday and icnow n. 26. 7. hangptli earth on n. .34 9. it profit eth n. Ps. 17. 3. thou hast tried me and shall liud o.
1 Tim. 4. 14 n. not the gill that is in tho* Heb. 2. 3. if we n. so great a salvation NEIGIIBOUli, Kx. 3. 22. and 11.2. 20. 16. not bear I'aNe witness against n. Lev 13. thiui shall nttt defraud thy n. 17 Mioii sli!ili rebuke thy n.
16. 24. asked nothing in Acts 9. 15. he is a chosen vessel to bear Roy. 2. 3. for—hast laboured, and not fainted
13. boldest fa.«t—3. rt. not denied 6 Chr 14. It. in Ifiy name we go agair.st ft fi I. how excellent is— in all the earth, 9. 9 10. that know—will put trust in thee 48. 10. acc{trdtn2 to—so is thy praise 75. 1.— is near, thy works declare lb. toon Shalt love n. asllivself, Mat.
19. 19. and 22. 39. Rom. 13. 9. Gal. 5. 14. James 2. 8. Mat. 7. 12. Heb. 13. 3. Ps. 15. 3. nor doeth evil to hia n. Pr. 27. 10. het'er is a ii. near. Ilinn Jer. 22. 13. nseth n.'s servant without wages 31. 34. te.ach no more his n Luke 10. 29. who is my n. 36. Rom. 13. 10. love worke'h no ill to his n.
39. 5. my age is as n. before thee 49. 17. when he dieth, shall carry n. l.'JS. 3. magiiitied thy word above all Song I. 3.—is as ointment poured forth Is 8. desire of our soul is tf>— 64. 7. none that calletn on— Jm 14 7. do itfor—Kake,2l. D.in.g.G. Josh. ',.1 Ps. 79 9. Hie. 6. 9 ine man of wisdom shall see John 17. 12. I kept tlieiii in—2'i. Ex 23. n make no nientiim of Ihe namts of other gods, Deiit. I'l 3. P». 16. 4. 98 !9 Aaron he.tr their ii. before the Lord Pa. 40. 11 caJI and after th«ir own n.
119. 165. n. shall oll'end them
Pr. 13. 4. the sluggard desireth and liaih n.
7. that maketh himself ricii, y«i hatb n.
Is. 40. 17. all nations before him are as n. Jer. iO. 24. lest thou bring me to ii. Lam. I. 12. is it n. to you, all ye that pass Hag. 3. is it not in comparison ol it as n. Luke I. 37. with God n. shall be imposaihl* John 8. 28. I do n. of myself, but as my Father hath taught me
15. 2. let ever\' one please his n. NF.IGII, Jer. 5. 8. and H. hi anil 13. 27. NEST, Job 31-. 18. I-!.. o4. 3. Prov. 27. 8. Is.
10. 14. Hab.2. 9. Mat. 8. 20. NET, iol, in. S. and 19. 6. P». 9. 15. and 25.
14. 30. princeof this world hath n. m mi 53
15. and 31. 4. and 35. 7, 8. and 57. 6. uni
John 5.5 without me ye can do n.
Ps. 107. 43. who is wise and will o. these things
Eph. 5. 2. offerina a sacrifice to G->d Heb. 10. 5. sacrifice anil o. thou wouldeit 14. by one o. hath perfected for *re OFFSCOURING, Lam 3. I Ct,r. 4. 16 OFFSPRING, Acts 17. Rev. 22. 16. OFTEN reproved hardeneth, Pr. 29. 1. Mai. 3. 16. spake o. one to another Mat. 23. 37. how o. wou d I have gathered
1 Cor. 1. 19. bring to n. the understanding ij 2. I am n. 2 Cor. 12. II. having n. and yet possessing all, 2 Uor. 6. 10.
I 119. 34. o. it with my whole heart Pr. 23. 26. let thine eyes o. my ways Jonah 2. 8. that o. lying vanities forsake
1 Tim. 6. ? we broug.U n. into this world NOUGHT, Gen. 29. 15. Deut. 13. 17. l» 41. 12 shall be as a thing of n. 49. 4. 1 have spent my strength for n. 52. ;i. sold yourselves for n. Ps. 44. 12. Amos B. 13. rejoice in a thing of n. Luke 23. 11. Herod and men set him at n. Acts 19. 27. Diana in danger be set at n. Bom. 14. 10. why set at n. thy brother NOVICE, not a, lest, 1 Tim. 3. B. NUilltEk our days, teach us to, Ps. 90. 12. Is B512. I will n. you to the sword Rev. 7. 9. multitude which no man could n.
Mat. 28. 20. teaching them to o. all things Gal. 4. 10. ye o. days, monrlis and times Gen. 37. 11. his father observed the saying Ex. 12. 42. a night to be much o. Mark 6. 20. Herod feared John and o. him
1 Cor. II. 26. as o. as ye eat this bread Phil. 3. 18. of whom I have told you o Heb. 9. 25. needed not otter himself o. OIL, Gen. 28. 18. Ex.25. 6. Ps. 45. 7. with 0. of gladness, Hsb. I. 9. 89. 20. with my holy o. I have anointed 92. 10. shall beanoiiiied with fre."h o. 23. J 104. 15. o. to make his face to shine 141. 5. o. which shall not break my beaJ
10. 20. all these have I o. from my youth Luke 17. 20. coineth not with obsematiov OBSTINATE, Deut. 2. 30. Is. 48. 4. OBTAIN favour of the Lord, Pr. 8. 3o.
Is. 35. 10 shall o. joy and gladness, 51. il. Luke 20. 35. worthy to o. that world
1 Cor. 9. 24. so run, that ye may o. Heb. 4. 16. may o. mercy and find grace
Is. 61. 3. give o. of joy for mourning Mat. 25. 3. took no o. in lamps, 4. took o.
Is. 53. 12. was numbered with transgressors Dan 5. 2;;. God hath n. thy kingdom Hos. i. 10 sand cannot n. Jer. 33. 22. Jcb 14. If) thou numberest my steps Vs. 71. 15. 1 know not the numbers thereof Rev. 13. 17. the n. of his name, 18. NURSE. 1 Thess. 2. 7. Is. 49 23
11. 35. might o. a belter resurrection James 4. 2. ye desire to have, and cannot o.
8. give us of your a for our lamps Luke 10. 34. pouring in wine knd o. OINTMENT, Ps. 133. 2. Pr. 27. 9, 16. Eccl
Hos. 2. 23. her that had not obtained mercy Acts 26. 22 having o. help of God Rom. 11 7. the election hath o it Eph. 1. 11 in whom we have o. an inheritance
7. 1. and 10. 1. Song I. 3. Id 1. 6. Ainoi &
6. Mat. 26. 7. Luke 7. 37. OLD, Gen. 5. 32. and 18. 12, 13. Ps. 37. 25. been young, and now am o.
1 Tim 1. 13 I 0 mercy because, 16. Heb. 1. 4. o. a more eicellenl name, 8. 6 o OATH, Gen. 24. 8. and 2fi. 3, 28.
71. 18. when I am o. aad gr.iy-headed Pr. 22. 6. when he is o. he will not depart Jer. 6. 16. ask for the o. paths, and walk Acts 21. 16. Mnason, an o. disciple
6. 15. endured, he o. the promises
9. 12. o. eternal redemption for us OCCASION, Gen. 43. 18. Judges 14.4. 2 Sam. 12. 14. given o. to enemies of Lord Job 33. 10. he findeth o. against me Jer. 2. 24. in her o. who can turn her away Dan. 6. 4. could find none o. no fault, 5. Rom. 7. 8. sin taking o. by the commandment, 11.
1 Sam. 14. 20. the people feared the o. 2 Sam. 21. 7. Lord's o. was between them 2 Chr. 15. 15. all Israel rejoicefl at the o. Eccl. 8. 2. keep in regard of the o. of God
1 Cor. 5. 7. purge out the o. leaven 2 Cor. 5. 17. o. things are passed away 2 Pet. 1. 9. purged from his o. sins Gen 25. 8. old age Judges 8. 32. Job 30. 2. P» 71. 9. and 92. 14. Is. 46. 4. Rom 6. 6. old man, Eph. 4 22. Col. 3. 9. Pr. 17. 6. of old men, 20. 29. Rev. 1.8. Alpha and OMEGA, 11. and 21. &
9. 2. that feareth and sweareth an o. Ezek. IB. .59. despised the o. 17. 13, 19. Luke 1. 73. 0. which he sware to our F. Heb. 6. 16. o. for confirmation is end of James 5. 12. swear not by heaven, neither by any other o. OBEY, Gen. 27. 8. Ex. 5. 2. Deut. U. 27. a blessing if ye o. and a curse
14. 13. o. to fall in his brother's way 2 Cor. 11. 12. cut otfo. from them which desire 0. Gal. ,5. 13. use not for an o. to the flesh and 22. 13. ONE, Gen. 2. 24. Mat. 19. 5. Jer. 3. 14. o. of a city, and two of a family Zech. 14. 9. shall be o. Lord and name o. Mat. 19. 17. none good but o. that is God
1 Tim. 5. 14. give none o. to the adversary if ye will not o. the command of God
1 John 2. 10. none o. of stumbling in him OCCUPY, Luke 19. 13. Heb. 13. 9. ODOUR, Phil. 4. 18. Rev. 5. 8. OFFENCE, 1 Sam. 25. 31. Is. 8. 14. Eccl. 10. 4. yielding pacifielh great o. Hos. 5. 15. acknowledge their o. and seek Acts 24. 16. conscience void of o towards Rom. 4.25. delivered for our o. and raised Mat. 16. 23. thou art an o. unto me
1 Cor. 8. 4. none other God but o 6.
13. 4. walk aflerthe L. and o. his voice Josh. 24. 24 his voice will we o.
10. 17. we being many are o. bread, and o. body ; all partakers of Ck bread Gnl. 3. 20. mediator not of o. but God Is Ok
1 Sam. 12. 14. fear the Lord and o. his voice
15. 22. to 0. is better than sacrifice
Jer. 7. 23. o. my voice and I will be your God 26. 13. amend your ways, and o. voice of the Lord, Zech. 6. 15. Acts 5. 29. ought to o. God rather than Rom. 2. 8. are contentious, and do not o.
1 John 5. 7. these three are o. Josh. 23. 14. not one thinir hath failed Ps. 27. 4.—have I desired of the Lord Mark 10. 21.—thou lackest, go -sell all Luke 10. 42. but— is needful Phil. 3. 13. this— I do forgetting those OPEN thou my lips, Ps. 51. 15.
18. 7. woe to the world because of o. for o. must come ; woe to hiin by whom the o. cometh Rom. 5. 15. not .as the o. so is the free gift
6. 16. his servants ye are to whom ye
16. the free gift is of many o. o. Epti. 6. 1. children o. your parents in the Lord, Col. 3. 20. Col. 3. 22. servants, o. in all things your 2 Thess. 1. 8. that o. not ti.e gospel of our L.
17. by one man's o. death came
81. 10. o. thy mouth wide, I will fill It 119. 18. 0. thou mine eyes, that I may Pr. 31. 8. 0. thy month for the dumb Song 5. 2. o. to me, my sister, my love
9. 33. rock of o. I Pet. 2. 8. Is. 8. 14.
14. 20. is evil for him that eateth with o.
16. 17. cause divisions and o. contrary to
3. 14. if any man o. not jour word, note Tit. 3. 1. put them in mind to o. magistrates Heb. 5. 9. salvation to all who o. him
Is. 22. 22. shall o. and none shall shut ; ant he shall shut, and none shall o. 42. 7. to o. the blind eyes, Ps. I4B. 8. Ezek. 16. 63. never o. thy inoiith anv more Mat. 25. 11. Lord o. to ns, Luke 13. '2.5. Acts 26. 18. to o. their eyes, and turn them Col. 4. 3. o. to us a door of utieraiice Rev. 5. 2. who is worthy lo o. the book, 3. 9 Gen. 3. 7. eyes of them both were ojirned
1 Cor. 10. 32. give none o. neither to Jews 2 Cor. 6. 3. giving no o. in any thing 11.7. committed an o. in abasing myself Gal. 5. 11. then is o. of the cross ceased Phil. I. in. without o. till day of Christ OFFEND, I will not any nunc. Job 34. 31. Ps. 73. 15. o. against ger.eration of thy children 119. 165. nothing shall o. them Jer. 2. 3. all that devour him shall o.
13. 17. I), them that have rule over you
1 Pol. 3. I. if any o. not the word Rom. 6. 17. obeyed from heart that form of 1 Pet. 3. B. Sarah o. Abraham, calling him lord-
4. 17 the end of them that n. not gospel
Is. 35. 5. the eyes of the blind shall be o.
53. 7. he o. not his nioiilh Mat. 7. 7. knock and it shall be o. Luke 11.9 I.uke 24. 4,5. then o. he their nndeisianding Acts 14. 27. o. the door of faith to Gentiles
Is. .511. 10. obcyrlh voice, Jer. II. 3.
I Pet. 1. 22. |)urified in nbeyinir the truth Rom. 1. 5. received grace for obedience to the faith 15 19. Iiy o of one many made righteous,50. 7. weo. not because they have sinned Hos. 4. 15. Israel play harlot, let not Judali o. Mat. 5. 29. if thy riglit eye o. thee jiluck 13 41. gather out of hiB kingdom all that o.
16. 14. Ly.lia whose heart the Lord o.
1 Cor. 16. 9. a great door and efli ctnal is o. 2 Cor. 2. 12. a door was o. to me of the Ixird Heb. 4. 13. naked and o. lo eyes of him
6. 16. yield o. unto righteousness
17. 27. yet lest we should o. go thou to
16. 19. your o. is come abroad to all 26. mystery made known for o. of faith
18. 6. vvhoso shall o. one of these little.
Ps. 104.28. oprnesl thy Iinnd,"l45. 16. OPERATION, Ps. 28". .5. Is. 5. 12. Col 8. 1&
8. 9. if hanil, foot, eye o. Mark 9. 43—47.
1 Cor, 14. 34. women to be under o. 3 Cor. 7 15. remember the o. of you all
I Cor. 12.6. OPINION, Job 33. 6, 10. I Kings 18,21. OPPORTUNITY, Mat. 26. 16 Gal. 0. la Phil. 4. 10. Heb. II. 15. OPPOSE, 2 Tim. 2. 25. 9 Thess. 9. 4. OPPRESS, Ex. 3. 9. Judires 10. 12. Ex. 22. 21. o. not n stranger, 23. !). Lev. 25. 14. o. not one niiother, 17, Dent. 24. 14. shall not o. an hired Job 10. 3. it is good thou shouldest o. Ps. 10. 18. that man nuiv no mine o.
1 Cor. 8. 13. if meat make my bri>lherto o. James 2. 10. o. in one point is guilty of nil
10. 5. every thought to the o. of (Christ
6. revenge disobedience when o.
3. 2. in many things we o. all ; o. not in Pr. 18. 19. brother offndrd is harder to Mat. 11.6. blessed who is not o. in me. 26. 33. though all be o I will never be o. Mark 4. 17. immediately they arc o. Rom. 14. 21. o. or is made weak 2 Cor. II. 29. who is o. and I burn not is fulfilled Jleb 5. S learneil he o. by things he suffered
1 PoL I J s.'wictiflcation of Spirit unto o. Ex. 24. 7. will we do, and be obedient Num. 27 20. children of Israe' may lie o. Deut. 4 30. turn and be o to nis voice
3. 20. perish because r 1 1 o. to Lord your God
Is. 29. 21. make a nuin offender for a word OFFER, Gen. 31. 54. Lev. 1. 3. Mat. 5. 24. then come and o. thy gift Heb. 13. 15. let us o. the sacrifice of praise Rev. 8. 3. o. it with praysrs of saints Mai. 1.11. incense nfferrti to my name Phil. 2. 17. o. upon sacrifice ami service
Pr. 22. 22. neither o. nitiirtcd in lb< Zech. 7. 10. o not the wiilow or fntherl«w Mai. 3. 5. a witness acainst those that o. James 2. 6 do not rich men o. you Ps. 9. 9. the Lord will be n refuge for the "2 Sam 22. 45. strangers shall be o. to me
Pr. 25. 12. wise reprover upon an o. car ij. I 19. if ye be o. ye shall eat the good
4. 24. they were not o. to his law Acts 0. 7 priesis were o. lo I he faith Rom. 15 In. Gentiles o. by word and deed jirrffied
10. 18. judge the '•itherless and the O. Eccl. 4. 1, Hie tears of such as were o.
I Tim. 4. 6. I am now ready lo be o. Heb. 9. 14. o. himself without spot 28. Cfirisl was once o. \o bear the sins
8 Cur. 2. 9. whether ye be o. in all things Epfl {). 5. servants he (t. to your mastfrs Phil. 2 8. he became o. unti ilealh Til 2. 5 "liscreel, o, to yor" -iv n huslmnds
Is, 1, 17. relieve the o. 58. 6. 3H. 14. I am o. nndetlake for me.53. 7. he was o. iind he was nlllicted E/.ek. 18. 7. not o. IB, hnlh o. 12. and 22. VS Acta 10. 38. Jesus healed all o. of the devil
II 4. oy faith Abel n. to God a mole excellent sacrifice, 17. Abraham Io.
9, exhort serv JintH to be o. lo masters up Isaac Ph. 50. 14. o. to God thanksgiving, 116. 17.
1 Pet. I. 14. as n. chililrein, not fnshiiming OHSCURITV, Is. 29. 18 and .58. 10 OliSLRVE, Ex. 12. 17. and 34 li
Pr. 22. 16. ofjtressrth , 14. 31. and 28. 3.
' Deut. 27. 7 Lord looked on our oyprttnam
23. whoso offcrtth praise glorlfloth mo ou PA PK
OUTSTRETCHED arm, Deut 26 S Jer. 21. 5. and 27. 5. OUTRA(iE<JUS, Pr. 27. 4. OUTWARD, 1 t<am. 16.7. Rom. 2. 28. 2Cor
1 Cor. 7. 31. lasnion of this world p. awsT Eph. 3. 19. loveof Christ which p. knowledge Phil. 4. 7. peace of God uhich p. all understanding
4 Khig< 13. 1 tlie Lord saw the o. of Ph. 12. 5. fcr o. of poor and gif-liing of needy f)-2. 10. trust not in o. and berome Eccl. 7. 7. 0. inaketli a wise man mad U 5. 7. looked for judgment, but behold o. 33 15. lie that despiseth the gain of o.
1 John 2. 17. world p. away and the lusts PASJSION, Acts 1. 3. and 14. 15. PASSOVER, Ex. 12. II. Deut. 16.2. Josh, i 11.2 Chron. 30. 15. and 35. 1, 11. Heb. 11 28.
4. 16. and 10. 7. 1 Pet. 3. 3. Mat. 23. 28. ontionrdht, Rom. 2. 28. OWE, Rom. 13. 8. Riat. 18 94, 28. OWL, Job 30. 99. Ps. 109. 6. Is. 13. 21 and 34. 11, 15. and 43. 20. Mic. 1. 8. OWN, Deut. 24. 16. Judges 7. 9. John 1. 11. his o. and his o. received hira not Pe. 72. 4. oppressor, 54 3 and 119. 121. Pr. 3.
31. and 28. IK. Eccl 4. 1. Is. 3. 12. and 14.
4. and 51. 13. OEACLES of God, Acts 7. 38. Rom. 3. 2. Aeb. 5. 12. 1 Pet. 4 II. = ORDAIN, Is 26. 12 Tit. 1. 5.
1 Cor. 5. 7. Christ our p. is sacrificed for iis PASTORS, Jer. 3. 15. and 17. llv Eph. 4. 11 Ps. 74. I . sheep of thy pusfure, 79. 13. a «d '»5
1 Cor. 6. 19. ye are not your o.
7. and 23. 9. and lUO. 3. Is. 30. 93. and l!) fa. 8 "J. hast ordained stren Rth, because of
10. 24. let no m.an seek his o. Ph'l. 2. 4. look not on his o. things
17. o. a lamp for mine anointed b.at :!3 Tophet is o. of old, for the king Jk 1 5 o thee a prophet unto the nations Hut. \. 12. thou hast o. them for judgment
9. Ezek. 34. 14, 18. John 10. 9. PATH, Num. 22. 24. Job 28. 7.
21. all seek their o. not of Jesus Christ OX knoweth his owner. Is. 1.3. and 11. 7. Ps. 7. ^. and 14. 4. and 15. 17. Ps. 144. 14. oxen, Is. 2-'. 13. Mat. 29. 4. Luke
Ps. 16. 1 1, tlnm wilt shew me p. of life 27. 11. teach me, lead me in a plain p. 119. 35. go in p. of thy coiumaiuhnenls
Act.4 13 48. as were o. to eternal life 14 23. o. them elders in every church
139. 3. compasseth my p. and l\ tiiL' dtiwo Prov. 4. 18. p. of just is as the shining light
14. 19. John 9. 14. 1 Cor. 9. 9.
17. 31. judge by that man whom he o. lom 7. JO. commandment which was o. to
26. ponder the p. of thy feet, and lit
13. 1. the powers that be are o. of God
5. 6. lest Ihou ponder the p. of life
I Coc 9. 14. Lord o. that they who preach Cal. 3. 19. 0. by angels in hand of mediator Kph. 2. 10. Goil before o. we should walk
PACIFY, Esther 7. 10. Pr. 16. 14. Ezek. 16. 63. when I am pncijtcd toward Pr. 91. 14 ^ifl in secret pacifii-th anger Eccl. 10. 4. yieldini; p. great offences PAIN, Is. 21. 3. and 96. 18. and 66. 7. Jer. 6.
Is. 26. 7. thou dost weigh p. of the just Ps. 17. 4. kept me from pntlis of destroyer
5. hold up my goings in thy p. 25. 4. shew tliy ways ; teach me thy p. 10. all p. of the Lord are mercy and truth 95. 11. all thy p. drop fatness Pr. 3. 17. all lier p. are |ieace
I rim. 2. 7. o. a preacher and an apostle Heb. 5 1 o. for men in things pert, to God lude 4. before o. to this condemnation ORDUR, Gen. 22. 9. Job 33. 5. fob 23. 4. o. my cause befoie him, 13. 18.
24. Mic. 4. 10. Rev. 21. 4. Ps. 116. 3. pains of hell gat hold on me Acts 2. 2^ loosed the p. of death Ps. 55. 4. my heart is sore pained. Is. 23. 5. Jer. 4. 19. "Joel 9. 6. Rev. 12. 2. travailing in birth, and p Ps. 73. 16. painfnl, 2 Cor. 11. 27. PAINTED, 9 kings 9. 30. Jer. 4. 30. and 22. fa. 40 5. be reckcmed up in o. to thee
Is. 59. 7. destructi(Ui are in all their p.
50. 21. sins, set them in o. before thee 119. 1.33. o. my steps in thy word
8. they have niatie them crfioked p. Jer. 6. Hi. ask for old p. the eood v\ ay8 Hos. 2. 6. shall not find her p. Mat. 3. 3. make his p. straight. Is. 40. 3. Heb. 12. 13. make straight p. for your feel PATIENCE with me. Mat. 18. 26, 29. Luke 8. 15. bring forth fruit with p. 21. 19. in your p. possess }'e your souli Rom. 5. 3. tribulation workelh p. p. experience. I Cor. 14. 40. all be done decently and in o. Col. 2. 5. joying and beholding your o. rit. 1. o. set in o. things that are wanting
14. Ezek. 23. 40. PALACE, 1 Chr. 29. 19. Ps. 45. 8, 15. Song
1, Sam. 23. 5. everlasting covenant, ordered in .ill P» 37. 23. steps of a good man are o. by Lord 50. 23. that nrdereth Ills conversation aright ORDINANCE of God, Is. 58. 2. Rom. 13.
8. 9. Is. 25. 9. Phil. 1. 13. PALM tree, Ps. 99. 19. Song 7. 7. PA NT, Amos 2. 7. Ps. 38. 10. and 42. 1. and 1)9. 131. Is. 21. 4. PARABLE, Ps. 49. 4. and 78. 9. Pr. 26. 7, 9.
8. 2.5. w e do with p. wait for it
15. 4. that we through p. might have hope
Ezek. 20. 49. Mic. 2. 4. Mat. 13. 3. Luke 5. 36. and 13. 6. and 21. 29. PARADISE, Gen. 2. 15. Luke 23. 43. 2 Cor
I Pet 2. 13. submit to every o. of man Neh. 10. 32. made nrdinmicci for us
5. God of p. grant you to be likeminded 9 Cor. 6. 4. as ministers of God, in much p. 12. 19. wrouslit among you in all p. Col. 1. 11 strengthened unto ail p.
19. 4. Rev. 9. 7. PARCHMENTS, 9 Tim. 4. 13. PARDON our iniquity, Ex. 34. 9.
Is. 58. 2. ask of me tlie o. of justice Jer 31. .35. o. of the moon and of the stars
33. 2.5. appointed o. of heaven, Job 38. 33. Ezek. 11.20. keep mine o. and do them, Lev.
23. 21. he will not p. your transgre.ssions Num. 14. 19. p. iniquity of this people
1 Thess. I. 3. p. of hope in our Lord Jesus 2 Thess. 1. 4. for your p. and faith in all
1 Sam. 15. 95. p. my sin, 2 Kings 5. 18. 2 Kings 24. 4. which the Lord would not p. 2 Chr. 30. 18. the good Lord p. every one Neh. 9. 17. a God ready to p. gracious and Job 7. 21. why dost not p. my transgression Ps. 95. II. for name's sake p. mine iniquity
18. 4, 30. and 22. 9. I Cor. 11.9. Luke I. 6. walking in all o. of the Lord
1 Tim. 6. II. follow at1er p. meekness £ Tim. 3. 10. niy doctrine, charily, p. Tit. 2. 9. sound in failh, in clinriiy, in p. Heb. r>. 19. through p. inherit the promises
Epj'v 2. 15. law contained in o. Col. 2 14. hand-writing of o. against us 20. whv are >'e subject to o. Mob. 0. 1. had o. of divine service OliNAMENTS, Ex. .33. 5. Pr. I. 9. and 95.
1(1. 36. have need of p. tliat aCIiryehave
12. 1. run with p. the rare set before ua James 1. 3. trying of your faith workelh p. 4. let p. have her perfect work
Is. 5.5. 7. our God, he will abundantly p. Jer, 5. 7. how shall 1 p. thee for this
12. Is. 49. 18. and fil. 10. Jer. 2. Ezek. 16 7, 11. 1 Pet. 3. 4. OVE.N. Ps. 21. 9. Hos. 7. 4. M.al. 4. 1. OVERCHARGE, Luke 21. 31. 2 Cor. 2. 5. OVERCOME, Gen. A". 19. Num. 13. 30. Bong 6. 5 fhine eyes have o. ine John IR. 33. I have o the world Rom. 12.21. be not n. of evil, hut o. evil
33. 8. I will p. all their iniquities
.50. 20. I will p. them whom I reserve
5. 7. hath long p. for it till he receive
JO. take prophets for an example of p.
Is. 40. 9. cry that her iniquity is pardnved Tam. 3. 49. we transgressed thou hast not p. Mic. 7. 18. a God like thee that p. iniquity PARENTS, Luke 2. 27. and 8. .56. Mat. 10. 91. children rise up against their p. L'jke 18. 99. no man hath left house or p.
11. ye have heard of the p. of Job 2 Pet. 1. 6. to temperance p. to p. g4idline8S Rev. 1. 9. brother in the p. of Jesus Christ
2. 2. 1 know thy p. 19.— hast p. 3. 13. 10. here is the p. of saints, 14. 12. Eccl. 7. 8. palirnt in spirit belter than proud Rom. 2. 7. by p. continuance in well doing
1 John 2. 13. ye have o. the wicked one, 14.
4. 4. ye are of God, and have o. them Rev. 17. 14. the Lamb shall o. them
91. 16, ye shall be betrayed by p. John 9. 2. who did sin, this man or his p. Rom. 1. 30. disobedient to p. 2 Tim. 3. 2. 2 Cor. 19. 14. children ought not to lay up for ' John 5. 4. born of God overcmneth world
12. 19. p. in tribulation, instant it prayer jlev. 2. 7. to him that o. I will iiive to eat
1 Thess. .5. 14. be p. towards all men 2 Thess. 3. 5. into p. waiting for Christ
11. o. Fhall not be hurt of second p. but p. for children
1 Tim. 5. 4. learn to requite their p. PART, it shall be thy, Ex. 29. 26. Num. 18. 20. I am thy p. and inheritance Ps. 5. 9. their inward p. is very wickedness rte-ith 96. he that o. will T give power over 1 Tim. 3. 3. not greedy of lucre but p. 2 Tim. 2. 24. senile, apt to teach, p. Jame 5. 7. he p. unto comint! of tlie Lord
3. 5. he that o. shall be clothed in white
12. him that o. will I make a pillar 21. him that o. will Igranttosit with 21. 7. he that o. shall inherit all things OVRRMDCFI, Eccl. 7. 16, IT. 9 Cor. 2. 7. OVRRPAfT, Ps. .57. 1 Is. 26. 20. Jer. 5. 28. OVf;ii;>EEIt, Pr. 6. 7. Acts 21. 28. OVERfiKMIT, Gen. 43. 19. I Pet. 5. 9. OVERTAKE, Ex. 1.5. 9. Amos 9. 13. 1103.2.
51. 6. in the hidden p. make nie m know
8. be ve also p. establish your Ps. 37. 7. wait'pntienllv for Lord, 111. 1 Heb. 6. 15. after he had p. endured
118. 7. Lord taketh my p. with them that Luke 10. 42. hath chosen thnt good p. John 13. 8. if I wash thee not, hast no p. Acts 8. 91. neither p. fcor lot in this matter
I Pet. 9. 20. ye be bufl'etled, ve take 11 p. PATRIARCH, Acts 9.29. and 7. 8. HeO. 7 t PATRIMONY, his, Deut 18.8 PATTERN, 1 Tim. I. 16. Tit. 2. 7. Ezt* 43. 10. Heb. 8. 5. and 9. 23. PAVILION, Ps. 27. 5. and 31.90 md 18 11
1 Cor. 13. 9. know i'l p. and prophesy in p. 10. that which is in p. shall be done awav PARTAKER with adulfers, Ps. .50. 18. Rom. 15.27 p. of their spiritual things
7. Gal. 6. I. I Thess. .5. 4. CVERTIIROVV, Deut. 12. 3 and 29. 23. Job
12. 19. Ps. 140. 4, II. Pr. 13. 6. and 21. 12. Ainns 4. 11. Acts 5. 39. 2Tim. 9. 18. OVERTURN, Ezek. 21. 97. Job 9. 5. and 12.
1 Kings 90. 12, 16. Jer. 43. 10. PAY, Mat. 18. 28. Ps. 37. 21. PEACE, Lev. 26. 6. Num. 6. 26. Job 22. 21. acquaint thyself with God, be at p Ps. 34. 14. seek p. and pursue it
1 Cor. 9 10. p. of his hope, 13. p. with altar iO. 17. p of one bread, 21. p. Lord's table 30. if I by grace he a p. why am I
15. arcl 28. 9. and 31. 25. OVERWHELMED, Ps, .55. 5. and fil.9. and
37. 37. the end of that man is p. 85. 8. he will speak p. unto his people
77. 3 :.nd I2t. 4. and 149. 3. and 143. 4. OVERlvISE, neither make self, Eccl 7. 16. OIIGH (• ve to do, Mat. 9:). 2.3. Jam. 3. 10. OI.'RS, Gen. 96. 20. .N"um. 39. :i9. Mnrk L's. 7. inheritance shall he o. I.uke 2(j.
1 > et. 5. 1. a p. of the elory revealed 2 John II. is p. of his evil deeds Eph. 5 7. be not partakers with them
10. righteousness and p. have kiseM 115 165. great p. have they that love 190. 6. hateth p.—7. I am for p. 122. 6. pray for p. of Jerusalem
I Tim. .5. 22. be not p. of other men's sins Heb 3. 14. p. of Christ, fi. 4. p. of Holy Ghost
19. 10. might he p. of his holiness PARTIAL, Mai. 9. 9. James 2. 4. l'_5. 5. p. shall be upon Israel, 128. 6 Pr. 16. 7. bis enemies to be at p.
J Co/. 1. 2. (Thrist our Lf>rd nt#th theirs and o. Tit. 3 M let o. learn To maintain good Nvorks OUTl A-'TH of l.srael.Pi 147.9. Is 11. 12. .ani! 1.3 3. and .56. 8.
1 Tim. 5. 21. partialiui, James 3. 17. PASS, Ex.33. 19. Ezek. 20.37. Zeph. 9. 2. Zech. 3. 4. 9 Pet. 3. 10. Mark 14. 35. the hour might p. from him Luke 16. 17. easier for heaven and earth to p.
Is. 9. 6. everlasting Father, Prince of p.
26. 3. keep him in perfect p. 27. 5. that he may make p. with me, and he shall make p. with nie
Ti. IB. Iv let mine n. dwifii with thee
27. 13. o. in land of F.eypt. let. 30. 17. OUTER, Ezek. 46. 21. and 47. 2. Mat. 8. 12.
45. 7. I make p. and create evil 48. 18. then had thy p. been as a river 99. there is no p. tothe wicked, 57 91 57. 2. enter iito '.i. shall rest in bedi 55
1 Pet. I. 17. p. the time of "ojourning here John .5. 94. is pa.i.inl from death to life and *!. 13. and 95. 30. OtiT(;(,I\GH. Josn. 17. q. Ps. 65. 8 • UTyiUE, Ezek. 40.5. Mat. 23. 25
Is. 43 9. when thou pnsnr.it through waterf Mic. 7. 18. passetit by transgress, of people
PERVERSE, Num. 22. Deut 32 5. Jot
Heb. 2. 10 make captain of salvation p 7. 19. the law made nothing p. but the M. 47. 13. p. p. lo him that is far off
Drf. 6. u:;y otp. they know not, Hon;. 3. 17, 63. 17. will make thy olhcers p.
6. 30. Prov. 4. 24. and 12. 8. and 14. 2. aa4 17. 20. Is. 19. 14. Mat. 17. 17. Act* 20 3U. Phil. 2. 15. 1 Tim. 6. 5. PERVERT judgment, Deut. 24. 17. and IE, 19. 1 Sam. 8. 3. Job 8. 3. and 34 12. Prov 17. 23. and 31. 5. Mic. 3. 9. Acts 13. 10. imt cease lo p. right ways Gal. 1. 7. some would p. gospel of Chiist Job 33. 27. pereertcU that which w hs right Jer. 3. 21. they have p. their way Prov. 19. 3. diolishness of man p. his wajr Luke 23. 2. found this fellow p. the nation PESTILENCE, 2 Sam. 24. 15. I Kings 8. 37 Ps. 78. 50. and 91. 3. Jer. 14. 12. Ezek. 5 12. Amos 4. 10. Hah. 3. 5. Mat. 24. 7 Acts 24. 5. found this man a ptstilcnl fellow PETITION, 2 Sam. I. 17. Esth. 5. 6. Ps. 20. 5. petitions, 1 John 5. 15. PHILOSOPHY, Col. 2. 8. PHYLACTERIES, Mai. 23. 5. PHYSICIAN of no value. Job 13. 4. Jer. 8 22. is there no p. there Mat. 9. 12. that be whole need not a p. Luke 4. 23. say to me, p. heal thyself Col. 4. 14. Luke the beloved p. PIECE of bread, Prov. 6. 26. and 28. 21. Mat. 9. 16. no man putteth a p. of new Luke 14. 18. bought a p. of ground PIERCE, Num. 24. 8. 2 Kings 18. 21. Luke 2. 35. sword shall p. through thy soul Ps. 22. 16. they pierced my hands and feet Zech. 12. 10. look on me whom they p.
12. 2;i. spirits of just men made p. 13. 21. make you p. in every good James 1. 4. be p. and entire, 17. p. gift ti6. 12. I will e.Mtend p. to her like a river Jer. 6. M. saving p. p. when there is no p. 8.
1 I'et. 5 II). make you p. establish you li. iizek. 13. 10. 2 Kings 9. 18,22. 8. 15. looked for p. but no good came 29. 7. seek p. of the -ity, for in the p. tliereof ye shall have p. 11. thoughts of p. and not of evil Mic. 5 5 this man shall lie the p. Zech. a. ly. love the truth and p. Mat. 10. 3-1. 1 came not to send p. hut sword Mark 9. 50. liave p one with another Luke 1. 79. gtride our teel into way of p. 2. 14. on eartu p. good will toward 29. now lettest thy servant depart in p. 19. 42. things that belong to thy p. lobn 14. 27. p. I leave : my p. 1 give to you 16. 33. in me ye might have p. Rom 5. 1. I have p. with God through Jesus Christ
1 John 4. 18. p. love casteth out fear Rev. 3. 2. not found thy works p. 2 Cot. 7. 1. perfecting holiness in fear of Eph. 4. 12. for the p. of the saints Job 11.7. find out Almighty to perfection Ps. 1 19. 96. have seen an end of all p. Luke 8 14. bring no fruit to p. 2 Cor. 13. 9. we wish, even your p. Heb. 6. 1. let us go on unto p. Col. 3. 14. charity the bond of perfectness PERFORM, Gen. 26. 3. Ruth 3. 13. Job 5. 12. hands cannot p. their enterprise Ps. 119. 106. 1 have sworn, and 1 will p. it 112. inclined my heart to p. thy statutes
Is. 9. 7. zeal of Lord of hosts will p. this
44. 28. shall p. all rny pleasure JMic. 7. 20. he will p. the truth of Jacob Rom. 4. 2! promised, was able qlso to p. 7. 18. how lo p. that which is good Phil. 1. 6. he will p. it unto day of Jesus Christ
8. G. spiritually minded is life and p. 14. 17. kingdom of God is righteousness, p. 15. 13. till you with all p and joy
1 Cor. 7. 15. God hath called us lo p. 2 Cor. 13. 11. live in p. and God of p. shall Gal 5. 22 fruit of Spirit is love, p. joy Eph. 2. U. he is our p. 15. making p Phil. 4. 7. the p. of (iod. Col. 3. 15.
1 Kings 8. 20. Lord hath performed word Neh. 9. 8. hast p. thy words
Is. 10. 12. the Lord hath p. his wBole work Jer. 51. 29. every purpose of Lord shall be p.
1 Thess. .'y. 13. he at p. among yourselves Heb. 12. 14. follow p. with all men James 3 18. sown in p. of them that make p.
Ps. 57. 2. God that perfurmelh all things
1 Tim. t). 10. p. themselves through with Rev. 1. 7. and they also which p. him Heb. 4. 12. piercing even to dividing asundet PIETY at home, 1 Tim. 5. 4. PILGRIMS, Heb. II. 13. I Pel. 2. II. Gen 47. 9. pilimage, Exod. 6. 4. Ps. 119.54. PILLAR of salt. Gen. 19. 26. Exod. 13. 21. by day in p. of cloud ; and by night in a p. of fire. Num. 12. 5. and 14. 14 Deut. 31. 15. Neh. 9. 12. Ps 99. 7.
Is. 44. 26. p. counsel of his messengers PERILOUS times, 2 Tim. 3. 1. PERISH, Gen. 41. 36. Lev. 26. 38. Jvuin. 17. 12. we die, we p. we all p. Esth. 4. 16. I will go in, and if 1 p. I p. Ps. 2. 12. ye p. from the way, wheit his 119. 92. have p. in my atiiiction Prov. 29. 18. where no vision is people p. Mat. 8. 25. Lord save us, we p. Luke 8. 24. John 3 15. that believetli should not p. 16.
1 Pet. 3. II. let him seek p. and ensue it S Pet. 3. 14. found of him in p. without 1 Tim. 2. 2. lead a peaceable life in godliness Heb. 12. II. yieldetii p. fruit of righteousness James 3. 17. is first pure, then p. gentle Rom. 12. 13. live practiiMy with all men Mat. 5. 9. blessed are the peace-ma Uers PEARL of great price. Mat. 13. 4li. Mat. 7. 6. cast not pearLi before swine
10. 28. I give eternal life, they shall never p.
Is. 19. 19. a p. at the border thereof Jer. 1 18. I have made thee an iron p.
I Tim. 2. 9. gold, or p. or costly array Rev. 21. 21. twelve gates wcie twelve p. PECULI.\R treasure, Exod. 19.5. Ps. 135.4, I Tim 3. 15. the p. and ground of truth Rev. 3. 12. in temple I will make him a p Job 9. 6. pi Uors thereof tremble
1 Cor. 8 II. through thy knowledge weak p. 2 Pet 3. 9. not willing that anv should p. PERMIT, if Lord, 1 Cor. 16. 7. Heb. 6. 3.
E!ccl. 2. 8. p. treasure of the provinces Deut. 14. a p. people, 26. 18. Tit. 2. 14. I Pet
1 Cor. 7. 6. by pennissioit, not of commandment PERNICIOUS ways, 2 Pet. 9. 2. PERPETUAL, Jer. 50. 5. and 51. 39, 57. PERPLEXED, 2 Cor. 4. 8. Is. 22. 5. PERSECUTE me, Ps. 7. I. and 31. 1.5. Job 19. 22. why do ye p. me as God, 28. Ps. 10. 2. the wicked doth p. the poor
2(1 U. the p. of heaven tremble, and Ps. 7,5. 3. I be:>r up Ine p. of it Prov. 9. 1. hath hew n out her seven p,
2. 9. PtN of iron. Job 19. 24. Jer. 17. 1.
Song 3. 6. p. of smoke, 5. 15. p. of inarb<e, 3
1. tongue is the p. of.", ready-writer PENTR V, Prov. 14. 23. Luke 21. 4. fEOf LE, Gen, 27. 29. E.xod. fi. 7. Ps. 144. 1.5. happy is p. who.'se God is Lord 148 14. Israel is a p. near unto him la 1.4 sinful nation, a p. laden with iniquity
10. p. ofsilvjr. Rev. 10. 1. p. of fire PILLOW, Ge;i. 28. 11. Ezek. 13. 18. PINE, Lev. So. 39. Ezek. 24. 2:!. PIPE, Zech. 4. 3, 12. Mat. 1 1. 17. PIT, Gen. 14. 10. and 37. 20. Exod. 21. 33. if a man dig a p. 34. Num. 16. 30. they go down quick into p. Job 33. 24. deli^'er him from going lo p. Ps. 9, 15. sunk III the p. ihev had made
35. 6. let the angel of the Lord p. them
IC. ti ugaiiirt the p. of my wrath
71. 11. p. and take him ; is none to deliver
83. 15. p. them with thy tempest Lam. 3. 66. p. and destroy them in anger Mat. 5. II. blessed are ye when men p. you 44. pray for them that p. you i.7. II. it is a p. of no understanding
34. ^. upon the p. of my curse Hos. 4. 9. like p. like priest
28. I. go Jown to the p.'30. 3. and 88 4 and 143. 7. Prov. I. 12. Is. 3^. 18.
1 Pet. 2. 1(1. in time past were not a p. Ps. 73. 10. his people return hither 100. 3. we are—and sheep of his pasture Mat. 1.21. Jesus shall save— from their sins RomII. 2. God halh not cast away
10. 23. when they p. you in this city Rom. 19. 14. bless them which p. you Ps. 109. 16. perseeutcd thcjioor and needy IIP. 161. princes p. me without cau.se
40. 2. horrible p. ,55, 23. p. of destruction 119. 85. proud digged a p. for ii'e Prov. 22, 14. strange wiuiian is a deep p. 23. 27, strange woman is a narrow p. 28. 10. fall into his ow n p. Led. 10.8 fi. .50. 7. hear, O my penple, and I will sjieak
143. 3. the Huemy hath p. my soul John 15. 20. if they p. me they w ill p. you Acts 9. 4. why [). thou me, 22. 7. 22. 4. I |i. Ibis way to Ihe death, 7. 8. 26. II. I p. tluin to strange cities, 16.
81. II.—would not hearkmi, 8. 13. fa. 19. 25. blessed be Egypt—and Assyria
Is. 38. 17. delivered It from p. of corniplion
2(i. 20 conic—enter into thy chambers
51. I. to hole of p. wbi-m e ye are digged Jer. 14. 13. came lo p. ai.4 found no water Zech. 9. II. sent thy prisoners out of p. Rev. 9. I. key of bo'ltoniless p. 20. 1. PITY, Deut. 7. 16. and 13. 8. and 19. 13. Job 6. 14. to tlie afflicted p. should be shewed
63. 8. surely they are—that will not, lie
Jer. 30. a. ve shall be—and I will be your God, 31.33. and 21. 7. and 32.38. Ezek. II. 20. and 3ll. .38. and .37. 27. Zccli. 2. II. and 1 Cor. 4. 12. being p. we sutler it
15. 9. becau.se I p. the church of God 2 Cor. 4. 9. p. hilt not forsaken, cast down Gal. 1. 13. beyond measure I p. the church of God
8. 8. and 13. 0. 2 Cor. fi. 16. Hos. 1. 9. ye are not— 10. say to them vrhich were not—thou art Heb. 11. 2,'.. p. of God, 1 Pet. 2. 10. PERCEIVE, neut. 29. 4. 1 John 3. 16. I'EHDiriO.W, John 17. 12. Phil.
19. 21. have p. on me, have |i. O friena Prov. 19. 17. that halh p. on poor, lendeth
4. 29. p. him horn after the Spirit
I Thess. 2. 15. have p. us and please not God
Is. 63. 9. in his p. he redeemed them Ezek. 36. 21. I had p for ni\ holy name Mat. 18. 33. even as I had p. on thee
1 Tim. I. 13. who was before n persecutor 9 Tim. 3. 12. livir godly, siitfer persecution PERSEVERANCE, watching, Eph. 6. 18. PERSON, Lev. 19. 15. Mai. I. 8. will he accept thy p. Mat. 22. 16. regardest not the p. of men
Ps. 103. 13. as a fathei pitietn hi,i children, < the Lord p. them that fear him James 5. II. pititul, I Pet. 3. 8. PLACE, Exod. 3. 5. I>eiit. 12. 5, 14.
;i 7 Hev. 17. 3, 1 1. PERFECT, Deut. 25. 15. Ps. 18. 32.
Osii. 6 9. Noah was a just man and p.
Ps. 26. 8. p. where ti.ine honour dwelleth.\cts 10. 34. God is no respecter of yi, Peut.
17. 1. walk before me, nnil be thou p. Dfiut. 18. 13. shall be p. with thy God
32. 7. thou art mv hiding p. I I!l. 114.
10. 16. (iai. 2. 6. Eph. 6. 9. Col. 3. 25. I Pet. 3. 17. Heb. I. 3. expre.'s image of his p.
90. 1. hast been our dwelling p. Prov. 15. 3.'eie« of M e Lord are in every p Eccl. 3. 20. all go lo "le p. 6. 6.
Vi. 4. his work is [i. just and right is he 2 Sam. 22. 31. his way is p. Ps. 18. 30.
Jofc 1. I. man was p. and upright, H. and 2. 3. Pi. I. 7. Jaw of Lord is p. converting soul ST :>7 mark the p. man and behold EzPii. If). 1 1, it was p. through my comelijess Mot. 5 48. 1m p. as your Father Is p.
12. 16. fornicator or profane p. as Esau 2 Pet. 3. II. what manner of p. ought ye Jiide 16. having men's p. in admiration i'l'.RSUADIC we men, 2 Cor. 5. 11. Gal. I. 10. do I p. men, or (Jod
Is. (i6. 1. where i.< the p. of my rest, 18. 4 Hob. 5. 15. I will go nod return to my p. John 8. 37. my word bath no p. in you
II. 46. take away both our p. and na4iuo Rom. 12. 19. avenge not, hut give p. lo.Acts 13. 43. prrsuoileil them to continue 21. 14 when be would not be p. Rom. 8. 38. I am p. that ni ilher death Heb. 6. 9. we are [). Iwller things of you
1 Cor. 4. II. have no certain dwelling p.
IJ. if thou wilt he p. go and sell all
11. 20. when ye come together in on* 1 Cor. 2. 6. w'sdom among them thai are p. 2 Cor. 12. 9. strength is made p. in weakness
PEph. 4. 27. neither givs p to Ihe devil 2 I'et. I. 19. a light that sliiiieth In dark p Rev. 12. 6. she hath a p. prepared of Go*! Job 7. 10. neither shall his place know b any more, 20. 9. Ps. 37. 10. diligently conslde-—and
11. 13. havinj; seen them, were p of tbein Acts 26 W. almost thou persuaihst me to be
13. II. be p. be of goorl comfort Eph. 4. 13. to a p. man of slanire of Christ
I'nII. 3 "2 lit as though I were already p, IT), as many as lie p. thus minded a ("III iKlian Gal. 5. R. this pers'ufision conieth not of </0l. I 28. present every man p. in Christ JeKus A 12 may stand p. and complete in all Tim 3. 17 tlin) the man of (iod iniiy be p
PERTAIN, Lev. 7. 29. I Cor. 6. 3, 4. Rom.
Is. 26 21. Lord Cometh out of— Acts 1. 25 hat le might go lo—
9. 4. Ileb. 2. 17. and 5. I »nd 9. 9. 2 Pet. 1.
3. Act» J. o. pr.rttiinin
Dan. 8. 9. p. land, Jer. 3. 10. Zech. 7. Fr. 3. 17. her ways are ways of pleasantness Gen. 18. 12. shall I have pleasure
Mat3 " Ljsssed are the p. n spirit
Ps 115 C lines Tallen in plrasan; nJarns
Ib. 40. ^. rough p. shall be made plain Epb. 1 3. in keaceiUy p. 2U. and -2. 6. and 3.
. i I nave gospel pi -iiciied ti Ihem f- . nave |). with you, Jnlin 12. 8.
K..; u 2( l>>essed be ye p. for yours is the kingdom of God
1 Chr. 29. 17. hast p. in uprightness Ps. 5. 4. not a God that hath p. in wickedness
6. 12. kigk p. Hab. 3. 19. Amos 4. 13. H(>9. 10. 8. Pr. 8. -2. and 9. 14. PLAGUE, 1 Kings 8. 37, .38 Ps. 89 23. Hos. i ) 13 tall the p. maimed and the lame or I lO. as p yet making many rich H 9 for v-.M sakes he became p.
35. 27. hath p. in prosperity of his servant
51. 18. do good in thy good p. to Zion 102. 14. servants take p. in her stones 103. 21. ministers that do his p. HI. 2. out of them that have p. therein 147. 11. Lord taketh p. in them that Pr. 21. 17. he that loveth p. shall be poor Eccl. 5. 4. he hath no p. in fools
13. 14. plagues, Rev. IC. 3. and 18. 4, 8. and 22 28. PLAIN man, Jacob was a. Gen 25 27 P». 27. 11, lead me in a p. path Pr. 8. 9. wcrda are all p. to him
!). 9. he ha'.li f.ven to p. Ps. 1 !2. 0. Gal. 9. 10 that \''e should remember the p. James 9. 5. God .'.ath chosen p. of this world Rev. 3. 17. knowest not that thou art p. PORTION, Deut. 21. 17. and 33. 21. Deut. 32. 9. the Lord's p. is his peciiile 2 Kings 2. 9. let a double p. of thy spirit Job 20. 29. this is the p. of a wicked man
15. 19 way of righteousness is made p Zech. 4. * before Zerulibabel thou shalt become p. John 16. 29. now speakest thou ;j(rii»iJi/ S Cor. 3. 12. we use great plainness of speech
12. 1. shall say, 1 have no p. in them
Is. 44. 28. shall perform all my p.
53. 10. p. of Lord shall prosi)er in his 58. 13. not finding thy own p. Jer. 22. 28. vessel wherein is no p. Hos. 8. 8. Ezek. 18. 32. have no p. in death, 33. 11. Mai. 1. 10. 1 have no p. in you, saitn the Lord Luke 12. 32. fear not, it is your F. good p. 2 Cor. 12. 10. I take p. in infirmities Eph. 1. 5. according to good p. of his will Phil. 2. 13. to will, and to do of his good p. 2 Thess. 1. 11. fulfil all good p. of his Heb. 10. 38. my soul shall have no p. in him
24. 18. their p. is cursed in tlie earth 26. 14. how little a p. is heard 31. 2. what p. of God is there from above Ps. 16. .5. Lord is the p. of mine inheritanie 17. 14. have their p. in this life
PLAISTKR, Lev. 14. 42. Is. 38. 21. PLAIT, Mat. 27. 29. 1 Pet. 3. 3. PLANT, Gen. 2. 5. Job 14. 9.
Is. 53. 2. he will grow up as a tender p. Jer 2. 21. turned into the degenerate p. 18. 9. concerning a kingdom, to p. it 24. 6. p. them, and not pluck them, 42. 10. Ezek. 34. 29. raise for them a p. of renown Ps. 128. 3. children like olive plants 144. 12.
63. 10. shall be a p. for foxes 73. 26. God is my p. for ever, 1 19. .')7. 142. 5. thou art my p. in land of living Eccl. 11. 2. give p. to seven and 10 eight
Is. 53. 12. divide hini a p. with the great
19. 10. chastened us after their own p. Rev. 4. II. for thy p. they are created Ps. 16. II. at right hand pleas-ures evermore 30. 8. shail drink of river of thy p. 2 Tim. 3. 4. -lovers of p. more than of God Tit. 3. 3. serving divers lusts and p. Heb. 1 1. 25. rather than to enjoy p. of sin PLEDGK, Ex. 22. 26. Dent. 24. 6. PLEIAOES, Job 9. 9. and 38. 31. PLE.N'TV, Job 37. 23. Pr. 3. 10. Ps. 8ii. 5. plenteous in mercy, 103. 8.
61. 7. they shall rejoice in their p. Jer. 10. 16. p. of Jacob not like tlieiii, 51. IP. Lam. 3. 24. Lord is my p. saith my .soul Hab. 1. 16. because by tliem their p. is fat Zech. 2 12. Lord shall inherit Jiuinh his p Mat. 24. 51. appoint his p. with hvpocrites Neh. 8. 10. send portions, Esther f). 19, 29. POSSESS, Gen. 22. 17. Judg. 1 1. 24. Job 7. 3. 1 am made to p. months of vanity
1. 3. like a tree planted by a river 92. 13. that be p. in the house of Lord 94. 9. tiiat p. the ear, shall he not hear
Is. 40. 24. yea, they shall not he p. Jer. 2. 21. i p. thee a noble vine, a right
17. 8. as a tree p. by the waters Mat. 15. 1.3. my Father hath not p. shall 21. 33. p. a vineyard and let it out Kom. 6. 5. p. together in likeness of his death
13. 2fi. makest p. iniquities of my youth Luke 21. 9. in your patience p. your souls
1 Cor. 3. 6. I have p. Apollos watered
9. 7. who plantetk a vineyard and eateth not 1 Thess. 4. 4. know how to p. his ve.ssel Ps. 139. 13. hast possf.-'.«prf my reins Pr 8. 22. Lord p. me in the beginning
130. 7. with him is p. redemption Mat. 9. 3?. harvest la p. but labourers few PLOUGH, Deut. 22. 10. Pr. 20. 4. Job 4. 8. they that p. iniquity, and sow
Is. 60. 21. my planting, 61. 3. p. of Lord PLAY, Ex. 32. 6. 2 Sam. 2. 14. and 10 19. Ezek. 33. 32. 1 Cor. 10. 7. PLEAP for Baal, Judges 6. 31. Job 13. 19. who will p. with me, 9. 19.
Is. 63. 18. people of Iby holiness p. a little Dan. 7. 22. saints p. the kingdom, Iti.
Is. 28. 24. doth the ploughman p. all day Luke 9. 62. no man having put his hand to y Judg. 14. 18. If ye had not ploughed with my heifer Ps. 129. 3. ploughers p. on my back Jer. 96. 18. Zion shall be p. as a field, Mic. 3.
1 Cor. 7. 30. as though they p. not 2 Cor. 6. 10. having nothing yet p. all things Eph. 1. 14. redemption of purchased possession Gen. 14. 19. God possessor of heaven EnJ earth POSSIBLE, all things with God, Mat. 19.96. Mat. 94. 24. if p. shall deceive the elect Mark 9. 23. all things p. to him that believes
16. 21. that one might p. for me with God 93. 6. will he p. against me with great pow<r I« T. 17. p. for the widow, 43. 26. let us p. 66. 16. by fire and sword will the Lord p. Jer. 2. 9. 1 will p. with you and your children
12. Hos. 10. 13. ye have p. wickedness Pr. 21. 4. ploughing of the wicked is sin, 29. wherefore will ye p. with me 12. 1. righteous art thon. Lord when [ p. 2.'). 31. he will p. with all Hesh Ros. 2. 2. p. with your mother, p. Joel 3. 2. I will p. with them for my people PLEASE, 2 Sam. 7. 29. Job. tj. 9. Ps. 69. 31. this also shall p. Lord better Pr. 16. 7. when a man's w.ays p. the Lord
1 Cor. 9. 10. plougheth should p. in hope Amos 9. 13. p/ouij-Aman, Is. 61.5,
14. 36. Father, all things are p. to thee Lnke 18. 27. impossible with men, p. wifi God Rom. 12. 18. if p. as much as in you lies Heb. 10. 4. not p. th.at blood of bulls and o( goats POSTERITY, Gen. 45. 7. Ps. 49. 13. POT, Ex. 16. 33. Ps. 68. 13. and 81.6. Jer. 1. 13. Zech. 14. 21. Job 2. 8. Potsherd, Ps. 22. 15. Pr. 2fi. 93. la.
Is. 2. 4. plough-shares, Joel 3. 10. Mic. 4. 3. PLUCK out, Ps. 25. 15. and .'52. 5. and 74. 1 1. Amos 4. 1 1. Zech. 3. 2. Mat. 5. 29. and 18.
9. John 10. 28, 29. Gal. 4. 15. 9 Chr. 7. 20. pluelc up, Jer. 12. 17. and 18. 7. and 31. 28, 40. Dan. 11.4. Jude 12. Ezra 9. 3. pluck off. Job 29. 17. Is. 50. 6. Ezra
Is. 55. 11. shall accomplish that which I p. 56. 4. choose the things that p. me Rom. 8 S. that in flesh cannot p. God
23. 34. Mic. 3. 2. POISON, Deut. 32. 24, 33. Job 6. 4. and 20.
16. Ps. 58 4. and 140. 3. Rom. 3. 13. James
15. 1. bear with weak and not p. ourselves
4.5. 9. Rev. 9. 97.
Is. 99. 16. Potter, 64. 8. Jer, 18. 6. Lam. t 9. Rom. 9. 21. POTENTATE, blessed, 1 Tim. 6 15. POVERTY, Gen. 45. 1 1. Pr. 1 1 . 24. Pr. 6. 1 1 so shall thy p. come, 24. 34.
POLLUTE, Num. 18. 39. Ezek. 7. 21. Mic.
9. let everyone p. his neighbour for 1 Cor 7. 32. how p. the Lord, 33. p. his wife 10. 33. I p. all men, in all things Gal. 1. 10. do I seek to p. men
2. 10. Zeph. 3. 1. J*Ial. I. 7, 19. Acts 15. 20. pollutions, 2 Pet. 2. 90. PONDER path of thy feet, Pr. 4. 26. Luke 2. 19. she pondered tliem in her hoart
I Thesa. 4. I. how to walk, and to p. God Heb. 11.6. without faifh impossible to p. God Ps. 51. 19. thou be pleased with sacrifices 115. 3. hath done whatsoever he p. K)5. 6.
10. 15. destruction of the poor is their p. 20. 13. love not sleep lest thou come to p. 23. 21. drunkard and glutton shall como to p. 30. 8. give me neither p. nor f Iches 2 Cor. 8. 2. their deep p. abound*-! to the Pr. 5. 21. he pondercth all his goings
91. 2. Lord p. the hearts, 24. 19. POOR may eat, Ex. 23. 11.
Is. 49. 21. Lord is well p. for his righteousness'
30. 15. the p. shall not give less Lev. 19. 15. not respect person of the p. Deut. 15. 4. when there shall be no p. sake 53. 10. it p. the Lord to bruise him Mic. 6. 7. will the Lord be p. with tliousand Mat. 3. 17. beloved Son, in whom well p. 17.
9. ye I'lrongh his p. mi),l/l be rich Rev. 2. 9. I know thy works and thy p. POUND, Luke 19. 13. John 19. 39. POUR, Job 36. 27. Lev. 14. 18, 41. Ps. 62. 8. p. out your heart bef. him. Lam. 2.
II. for the p. shall never cease out
I Sam. 2. 7. Lord maketh p. and maketh rich
5. ' Kom. 15 3. Christ p not himself Col. 1. 19. p. the Father that in him should Heb. 13. IC. with such sacrifices God is well
8. raiseth p. out of dust, Ps. 113. 7. Job 5. 16. the p. hath hope
19. Ps.79. 6. p. out thv wrath tm the heath. 69. 24. Jer. 10. 2.5. Zeph. 3. 8. Pr. 1. 23. 1 will p. out my spirit on you Is. 44. . 3. p. water on the thirsty ; p. my Spirit Joel 2. 28. p. out my Spirit on all flesh Job 10. 10. pourrd me out as milk
36. 15. delivered p. in hia affliction Ps. 10. 14. p. committcth himself to thee
PEccL 7. 26. whoso p. God, shall escape
68. 10. prepared of thy goixlness for p. 69. 33. Lord heareth p. and despiseth not
8. 3. he doeth whatever p. him Pbll. 4. 18. a sacrifice well pleasine to God Col. 1. 10. worthy of the Lnr unto all p. 3. 20. ohev parents is well p. to the Lord
72. 2. he shall judge thy p. 4. 13.
132. 15. I will satisfy her p. with bread
12. 21. p. contempt on pri Kces, Ps. 107. 40.
140. 12. Lord will maintain right of p. Pr. 13. 7. there is that maketh himself p.
I Thess. 2. 4. not as p. men, Eph. 6. 0. Col. 3. 29. Heb. 13. 21. working In you, that is well p.
16. 20. mine eye p. out tears to God 30. 16. my soul p. out in me, Ps. 4'J. 4. Ps. 4.'). 2. grace is p. Into thy l:pa Song 1. 3. name is an ointment p. firth
14. 20. the p. is hated of his neichhour
31. oppresseth p. reproacheth his Maker, but he that lionourcth him, hath mercy on the p.
1 John 3. 22. do thing p in his sight 'Jen. 9. 9. pleasant, 3. «. Mic. 2. 9. 2 Sam. 1. 23. Saul and Jonathan were p. Ps. 16. 6. lines fallen to nie in p. plares 133. 1. how p. for brethren to dwell together 147. 1. it is p and praise is comely, 135. 3. Pr. 2. IC. knowledge isp. to thy soul 5. 19let her be as loving hind and p. roe 9 17 bread eaten in secret is p. 1! 7 p. for eyes te behold the sun Song 1. 16. behold, thou art fair, yea, p. 4 13. p. fi Tiits, 16. and 7. 13.
Is. 26. 16. in trouble p. out a prayer 32. 15. till Spirit be p. out from heaven Xi. 12. p. out hia soul unto death Jer. 7. 20. my fury shall be p. <int,42. 18. an
19. 4. p. IS separated from his neighbonr
7. all brethren of the p. do hate him
22. 2. the rich and the p. meet together
22. rob not the p. because he is p. 30. 9. lest I be p. and steal
44. 6. Is. 42. 95. Ezek. 7. 8. aitd 14. IJj 90. 8, 13, 91. and 30. 15
Is. 14. 39. p. of his people shall trust in him l!ev. 16. 1— 17. p. vials of (Jod's wrath POWDER, Ex. 32. 20. Deut. 28. 24 2 Kingi 23. 1.5. Song 3. fi. Mat. 91. 44. POWER with God as ajiriiice. On. .39. 28. Gen. 49. 3. 'excellency ol dignity and p. I«v. 26. 19 I will break the pride of youi p, Deut. 8. 18 glveth thee p. to get wealth
29. 19. p. anions men shall rejoice
41. 17. when the p. and needy seek water."ifl. 7. brini (i. that are cast into thy house
66. 2. that is p. and of a contrite spirit
Jer. 5. 4. surely these are p. they are foolish Amos 9. 6. sold p. for a pair of shnea, 8. 6. 7/;ph. 3. 12. leave an afflicted and p. people Zech. II. II. p. of flock waited on nie
7. 6. how p. art thou for delight b S. 7. men of Judah, his n. plant Jer. 31. SU '^itraim, is he a p. child f
32. 3S. when leelh their p ir gone atu* 57
PR PR PR
Ij Sam 29. 33. Cod is my strength and p
1 Pet I. 7. watch nnto p Cil. 4. 2. Luke j. 12. continued in prayer, Actn I K Rom. 12. 19. Col. 4. 2. Job 16. 17. iiy praiier, ps. 5 3. and (i. 9 aiii) 17. 1. and 35. i:). and 66. 20 and 68. 2. Lam. 3. 8. Jonah 2. 7. Job 92. 27. tity prayer, is. 37. 4. Luke 1. 13 Acts 10. 31. Ps. 72. 20. the prayers of David ended
Eph. I. 6. to p. of g'ory of his grace, 12. Fhil. 4. 8. if there h: any p. think on these rieb. 13. 1.5. oiler sacrifice of p. continually
Chr 29. 11. thine is the p. and glory Ezra > 2-3. his p. and wrath is against them Job 21) Q. Iielpcd him that is without p.
1 I'et. 2. 14. for p. of them that do well Ex. 15. 11. Praises, Ps. 39. 3. and 78. 4. and 149. 6. Is. 60. 6. anu Ii3. 7. 1 I'et. 2. 9. Pp. 30. 9. shall the dust praist thee, 12. 49. 5. I shall p. him for help, 11. and 43.5. 63 3. my lips shall p. thee 88. 10. shall the dead arise and p. 115. 17. 119. Ili4. seven times a dav will ! p. 145. 10. all thy works p. thee Pr. 27. 2. let another p. thee, not own
14. timiider of his p. who can understand Ps G9. 11. p. he ongeth unto God
90. i:. who knowetli the p. of thy anger Pr 3. 27 when it is in the p. of thj hand
Is. 1. 15. when ye make many p. 1 will nu» Mat. 23. 14. for pretence make long p. Acts 10. 4. thy p. and thine alms are comii
18. 21. death and life are in p. (rf tongue la. 40. 29. he giveth p. to the faint Eccl 8. 4. where word of king is there is p.
8. no man hath p. over spirit to retain
1 Tim. 2. 1. first of all that p. and interccR sions
31. 31. her works |>. her in the gates
Jer. 10 12. made the earth by his p. 51. l.").
Il03 12. 3 by his strength had p. with God Mic 3 8. I am full of p. by the Spirit Hah I 1 1. imputing his p. to his God
Is. 38. 18. the grave cannot p. thee 19. the living shall p. thee as I do Dan. 2. 23. I thank thee, and p. thee Joel 2. 26. eat in plentv, and p. the Lord Ps. 9. I. Twill praise thee. 111. 1. and 138. 1. and 35. 18. and 52.9. and 56. 4. and 118.21. and 119 7. and 139. 14. Is. 12. I. 2 Sam. 29. 4. worthy to be praised
1 Pet. 3. 7. that your p. be not hindered 12. his ears are open lo 'heir p. Rev. 5. 8. which are the p. of saints, 8. 3. PREACH at Jerusalem, Neh. 6. 7.
3. 4. there was the hiding of his p. Kerb. 4. 6. not by might, nor by p. but by Mat 9. 6 bath p. on earth to forgive sins
Is. 61. 1. anointed me to p. good tidings Jonah 3. 2. p. to it the preaching I hid thoe Mat. 4. 17. Jesus began to p. and say, repent
8 glorified God who had given such for kingdom of heaven is at linnrt, 10. 17.
P22. 29. not knowing the p. of God 28 18 all p. is given to me in heaven and Mark 9. 1. kingdom of God come with p. Luke I 35. p. of the Highest shall overshadow
1 Chr. 16. 25. greatly to be p. Ps. 48. 1. and 96. 4. and 145. 3. and 72. 15. 2 Chr. 5. 13. praising, Ezra 3. II. Psal. 84. 4. Luke 2. 13,90. Acts 2. 46. PRATING, Pr. 10. 8, 10. 3 John 10. PRAY for thee and shalt live. Gen. 20. 7.
10. 27. what ye hear in ear, p. on hou»< Mark 1. 4. p. baptism of repentance Luke 4. 18. to p. liberty to the captives, 19.
9. (>0. go thou and p. kingdom of God Acts 10. 42. commanded to p. to people
4. 32. astonished for his word was with 1 Sam. 7. 5. I will p. for you to Lord, 12. 19. 2 Sam. 7.27. found in heart to p. this prayer Job 21. 15. what profit have we if we p. 49. 8. my servant Job shall p. for you Ps. 5. 9. my God, to thee will I p. 5S. 17. evening and morning and noon I will p. 192. 6. p. for the peace of Jerusalem Jer. 7. 16. p. not for this people, 11. 14. and
15. 91. in every city them that p. him Rom. 10. 8. word of faith which we p.
P5 17. p. of the Lord to heal them 22. 53 this is your hour and p. of dark-
15. how shall they p. except he seiil
1 Cor. 1. 93. we p. Christ crucified 15. II. so we p. and so ye believed 2 Cor. 4. 5. we p. not ourselves but Christ Jesus Phil. 1. 15. some p. Christ of envj' Col. 1. 98. whom we p. warning every man 9 Tim. 4. 9. p. the word ; be instant in season Ps. 40. 9. [ have prearhed righteousness Mark 9. 9. he p. the word unto them ness 24. 49. till ye be endued with p. John 1. 12. to them gave he p. to become
10. 18. p. to lay it down and p. to take
17. 2. hast given hini p. over all flesh
19. 10. p. to crucify, and p. to release Keta 26. 18. turn them from the p. of Rom. 1. 16. gospel is p. of God to salvation
14. 11. Zech. 8. 99. seek Lord and p. before him Mat. 5. 44. p. for them that despitefully use
96. 41. watch and p. that ye enter not Mark 11. 24. things ye desire when ye p. 13. .33. watch and p. for ye know not Luke 11. 1. teach us to p. as John taught
20. his eternal p. and Godhead, 4.
9. 22. willing to make his p. known
6. 19. he p. that men should repent 16. 20. p. every where the word Luke 4. 44. he p. in synagogues of Galilee
13. 1. theie is no p. but of God
I Cor. 1. 24. Christ the p. of God, 18.
18. 1. men ought always to p. and not 21. 36. watch ye and p. always John 16. 26. 1 will p". the Father for you
2. 4. in demonstration of Spirit and of p. 4. 19. not the speech of them, but the p.
24. 24. remission of sins be p. in his nation Acts 8. 5. Philip p. Christ unto them, 40.
17. 9. I will p. for them; I p. not for
5. 4. gathered together with p. of Lord Jesus Christ
9. 20. Saul p. Christ in the synagogues
13. 38. that through this man is p. to you
20. neither p. I for these alone, but Act J S. 92. p. God, if perh.aps the thought of 1 Cor. 9. 27. when I have p. to others
6. 12. I will not be brought under p. of
24. p. ye to the Lord for me 10 9. Peter went on the house-top to p. Rom. 8. 26. know not what we should p.
9. 4. have we not p. to eat and drink 8 Cot. 4. 7. excellency of p. may be of God 8 3. to their p. yea, and beyond their
15. 7. the gospel which I p. unto you 9. keep in memory what I p. 19. if Christ be p. that he rose from 9 Cor. 11. 4. p. another Jesus whom «r not p. Gal. I. 93. p. the faith, he once destmyeil Eph. 9. 17. p. peace to you, which were 1 Cor. 14. 15. 1 will p. with the Spirit, 14. 2 Cor. 5. 20. we p. you in Christ's stead Col. 1. 9. do not cease to p. for you
P13 10. according to p. Lord hath given Bph, 1 39 exceediivg greatness of his p. 5. 9. prince of the p. of the air
I Thess. 5. 17. p. without ceasing 25. p. for us, 2 Thess. 3. 1. Heb.
(\)1. 1. Si. which was p. to every creature
6. 12. against principalities and p. 1. 21. Col. 1. 16. and 2. 10, 15. 1 Pet. 3.
1 Tim. 3. 16. God was in flesh, p. to Genttlai Ileb. 4. 9. the word p. did not profit them
13. 18
I Tim. 9. 28. I will that men p. every where James 5. 13. is any afflicted, let him p. 16. p. for one another, Eph. 6. 18. Luke 22. 32. I have pmyn! for thee
22. Phil. 3 10. may know p. of his resurrection Cd. 1. 11. according to his glorious p.
1 Pet. 3. 19. p. to the spirits in prison Eccl. 1.1. preacher, 9. 12. and 12. 8, 9. Rom. 10. 14. how shall they hear without s
13. delivered us from p. of darkness
44. in agony he p. more earnestly Arts 10. 2. gave alms, anii p. to God always 20. 36. Paul p. with t'.H'm all James 5. 17. he p. earnestly that it might not .Arts 9. 11. behold, he prayeth Dan. 9. 20. praying, I Cor". 11.4.
1 Thess. 1. 5. gospel not in word, but in p. S Thess. 1 9. from the glory of his p.
1 Tim. 9. 7. I am ordained a p. 9 Tim. 1 11. 9 Pet. 2. 5. saved Noah a p. of righteoiisnesa Acts 10. 36. prenehing peace by Jesus Christ
1 1 fulfil the work of faith with p. BTim. 1. 7. the Spirit of p. and of love
11. 19. p. the word to none but Jews
3. 5. form of godliness, denying p. thereof Heb. 1. 3. uphold all things by word of p.
1 Cor. 1. !8. p. of the cross to them is fo(ilish. 21. by foolishness of p. to save them 9. 4. my p. was not with enticlnij words
1 Thess. 3. III. "night and day p. exceedingly Jude 90. building up faith, p. in Holy Ghost
2. 14. destroy him that had p. of death
6. .). tasted word of (iod and p. of the 1 Kings S. 45. hear in heaven their ;tr«t/fr 2 Sam. 7. 97. fi)und in his heart to p. this p.
1 Pet. 1.5. kept by p. of God through faith
15. 14. then is our p. vain, and faith ia vain PRECEPTS, Neh. 9. 14. Jer. 3.5. 18.
1 Kings 8. 28. have respect to p. of thy servant fi Pet. 1. 3. as his divine p. hath given to Rev. 2 96. to him will I give p. over nations
38. what p. and supplication soever 9 Chr. 30. 97. their p. came up to God Neb. I. 6. inayest hear the p. of thy servant
I's V19. 4. cryninnnded us lo keep thy p. 15. I will meditate in thy p. 78. 27. way of thy p. 40. long after thy p. 45. I seek thy p. 87. I forsook not p .56. : kept thy p. 63. 69, 100, 134. 94. I sought thy p. 101. through thy |> 110. I erred not from thy p. 198. 1 esteem nil thy p. to be riglit Ml. T do not forgft'thy p. 93.
4. 11. worthy to receive p. 5. 13. and 7.
12. and 19. 1. 1 Tim. (!. 16. Jude 25. B«v. 11.3. give p. to my two witnesses
4. 9, we made our p. to our God Job 15. 4. thou restrainest p. before God Vs. 65. 9. thou that hoarest p. to thee shall
17. taken to thee thy great p. 12. 10. now is come the p. of his Christ
109. 17. he will regard p. of the destitute, and not despise their p. 109. 4. I give myself to p. Pr. 15. 8. p. of the upright is his delight 29. the Lord heareth p. of righteous
16. 9. that had p. over these plagues Ex. 15. 6. in pnmcr, Job 37. 2.3. Nab. 1. 3. 1 Cor. 4. 20. and 15. 43. Eph. fi. 10. Ps. 6.3. 2. Iliy pi Dcr.r, 1 10. 3. and 14.5. 11. 29. 4. Powrrfut, Heb. 4. 12. PRAISr, Judges 5. 3. Ps. 7. 17.
1.59. 1 love thy p. 173. chosen thy p. Is. 98. 10. p. must he upon p. p. upon p. 99 14. fear is taught bv p. of men PRECIOUS things, Dcut". 33. 13, 14, 15, 16.
98. 9. his p. shall be abomination, Ps. lO'.l. 7.
Is. 96. 16. poured out a p. when chastening
Ihiul. in. 21. he is thy p. and thy God Neh. 9 5. exalted above all blessing and p Ps 22 25. niy p. shall be of theo 33 1. p. is comely for the upright, 147. I.
1 Sam. 3. I. word of Lord p in those days 26. 21. my soul was p. in thine eyes 9 Kings 1. 13. let my life be p. in thy sight
5'i. 7. jox ful in house (tf p. for all people
Ji'r. 7. 16. liO up cry, nor p. for theiu Lam. 3. 44. our p. should not pass through Kan. 9. 3. seek by p. nn<l supplication Mai. 17. 91. not come out hul by p. and
34. I. his p. is continually in 'ny mouth 50 93. who ol Ters [i. glorifies me 65 1 p. waiteth for thee, O God, In 7,ion
49. 8. redemption of their soul is p 72. 14. p. shall their bh.oil be in thy sigh IKw li'.. p. in the sight ofihe Lord"
3. 1. went to temple at the hour of p. lf(9. 1. hold not thy peace, God of my p. Vi 97. 21. so is a man to, his p.
19(i. 6 he goeth forlh, bearing p. sfed 139. 17. how p. are thy thoughts lo ni<> Eccl. 7. I. good name is better I ban p clili mrnt
6. 4. give ourselves ccmtinually to p.
12. 5 p. was made without ceasing
16. 13. where p. was wont to he made
In. 60. IK. call walls salvation, and gates p. 62. 7. make JeriiHalem a p. in the earth
1 Cor. 7. 5. give \'ourselves to fasting and p. 9 Cor. I. II. helping together by p. for us
13. 19. ti nmn more p. than gold 98 16, foundatiiui p. corner sloiie 43. 4. since thou wast p. In my sigli' Jer. 15. 19. if thou lake forth p. from ihe Lam 4. 9. the p. sons of 7.i(m are lu Jam. 5. 7. hushandmuri \\ xiteth for p. f ler. 13. II. for a p. and for a glory
17. I I. art my p. 26. sacrifice of p. Hab. 3. 3 earth was full of bis p. .ohn 12. 43. loved the p. of men more than the p. of <!od Rom. 2. 9^). whose p. Is not of men 3 Cur. 8. 18. wlicae p. ia In the gospei
I'pb. 6. 18. praying always wilh all p. Phil. 4. 6. in every thing by p. and supplication
1 Tim. 4. 5. sahrtified by word and by p. James 5. 15. the p. of faith shall save the sick, 1 Pet. 1 7 trial of your faith more p. « 58
Ifi cITectual fervent p. of righteoui
I'R I'K I'R
Ps. 140. I. p. nie from the violent man Prov. 2. 1 1. discretion shall p. thee Luke 17. 33. w ill lo.se his life, shall p. it 2 Tim. 4. 18. will p. to his heavenly kingdcmi Josh. 24. 17. preserved us in all tiie way 2 Sam. 8. 6. Lord p. Uavid wliitlier.soever went Job 10. 12. thy visitation hath p. my spirit
? Pel. 1. 19. redeemed wiih p Mood of Chrlsl
Joel 1. 9. p. ijc rd's ministers niourn, 2. 17 Mic. 3. II. the p. leach lor hire Mat. 12. 5. p. in the temple profane the gnb hath Acts 6. 7. great company of p. obedient Rev. I. 6. kings and p. to (Jod, 5. 111. &.20 6 Exod. 40. 15. everlasting /Ariz-.v/./fuf/ Hell. 7. 24. he hath an unchangeable p
Si 4. stone chosen of Coil and p. G.
7. unto them who believe he is p. I Pet. 1. 1. obtained the like p. Otith
4. exceeo Mif: (;re:it ^d p. promises PREDESTlNATj;, Horn. 8 a9, SO. £ph. I. 5. prcdejitiuated, 1 1. PKKFER, Ps. 1^7. li. John I. 15, 27,30. Roin. 12. 10. preferrufr, 1 'I'iin. 5. 21. PRE E.VIINEN'CB, man Imth no,Eccl.a 19
1 Pet. 2 5. ye are an luilv p. 9. royal p. PRINCE, Gen. Ltl. 6. and 34. 2. Gen. 32. 28. as a p. has power with God Exod. 2. 14. who made thee a p. over us 2 Sam. 3. 38. a p. and great man fillon Job 31 47. as a p. would I go near to hiin
1 Thess. 5. 23. soul and body p. blameless Jude 1. p. in Christ Jesus, and called Ps. 36. 6. Lord thou prc:fervest man and beast
Col. 1. 18. 3 John 9 PREMEDITATE not, Mark 13.«11 PREPARE, Exod. I.'i. 2. nnd If). 5.
29. 10. Ue pregervetli the souls of his saints
116. 6. Lord p. simple, 146. 9. p. stranger 145. 20. Lord p. all that love him Prov. 2. 8. he p. the way of his saints Job 7. 20. O thou Pr..server of men PRESS, Gen. 40. 11. Judges 16. 16. Phil. 3. 14. I p. toward the mark for prize Ps. 38. 2 thy hand pre:^i<pfh me sore Luke 16. 16 kingdom of God every man p. unto Amos 2. 13. I am pressed as a cart is p. Luke 6. 38. good measure, p. down, shaken Acts 18. 5. Paul was p. in spirit 2 Cor. 1. 8. we were p. above measure PRESUMPTUOUS, Ps. 19. 13. 2 Pet. 2. 10. Num. 15. 30. Deut. 17. 12, 13. PRETi;NCE, Mat. 23. 14. Phil. 1. IS. PREVAI L, Gen. 7. 20 Judges 16. 5.
I Sam 7. 3 p your hearls to tlie Lord
1 Cliron 29. 18. p. th.'jir heirti unto thee 2Chron. 35. fi. p. your brethren, that they Job II. 13. if thou p. thy heart and hands Ps. 10. 17. thou wilt p. their heart
Is. 9. 6. everlasting Father, p. of peace Ezek. 34. 24. my servant l);>vid a p. amoni them, 37. 24, 25. and 44. 3. and 45. 7. and 46. 10, 16. Dan. 9. 25. Dan. 10. 21. Mich.iel your p. 12. 1. great p Hos. 3. 4. abide many days wiihoi i a p. John 12. 31. now sli.all p. of world be cast
61. 7. O p. mercy and truth Prov. 24. 27. p. thy work without Is. 40. 3. p. ye the way of the Lord Amos 4. 12."p. to meet thy God, O Israel Mic. 3. 5. they p. war against him Mat. 11. 10. shall p. thy way before thee John 14. 2. I go to p. a place for you £ Chron. 19. 3. hast prepnrrd thy heart
14. 30. p. of world cometh and hatll nothing John 16. 11. because p. of this world judged Acts 3. 15. ye killed the p. of life
5. 31. to be a p. and a Saviour Eph. 2. 2. according to p. of the power of the
27. 6. he p. his ways before the Lord 29. 36. God hath p. the people 30. 19. every one that p. his heart to God Ezra?. 10. Ezra had p. his heart to seek Neh. 8. 10. for whom not., n;; is p. Ps. 23. 5. thou ha.st p. a laAe before me air Rev. 1. 5 Jesus p. of kings of the earth Job 12 lb leads princes away spoiled
1 Sam. 2. 9. by strength shall no man p. Ps. 9. 19. ari.se, O Lord, let not man p. 65 3. iniquities p. against me Eccl. 4. 12. if one p. against him
21. pours contempt on p. Ps. 107. 40 34. 18. is it lit to say to p. ye are uiigo(*ly
19. to him that accepteth not person
65. 9. p. them corn, 68. 10. p. goodness 147. 8. who p. rain for the earth
16. 18. gates of hell not p. against it Gen. 32. 28 power with God and hast prevailed Ex. 17. 11. Moses held up hand, Israel p. Hos. 12. 4. power over angels, and p. Acts 19. 20. word of God grew, and p Job 14. 20. thou prevnilest for ever against PREVENT, Job 3. 12. I's. 59. 10. and 79. 8. and 88. 13. and 119. 148. Amos 9. 10. 1 Thess. 4. 15. 2 Sam. 22. 6. preventejl, 19. Job 30. 27. and 41. II. Ps. 18. 5, 18. and 21. 3. and 119 147 of p. Ps. 45. 16. wboni thou makest p. in all earth 76. 12. he will cut oti" spirit nf p. 82. 7. ye shall fall like one of the p. 118. 9. than to put contideiice in \). 119. 23. p. did speak againsi me 161. p persecuted me without cause 146. 3. put not triisl in p. nor in man Prov. 8. 15. by me p. decree jiisiice, 16. fs. 64. 4. whit God hath p. for, I Cor. 2. 9. Hob. 6. 3. his going fortli is p. as the morning Hat. 20. 23. given to them for whom it is p. 29. 4. I have p. my dinner; my o.\en 25. 34. inherit the kingdom p. for you Luke 1. 17. re.ady a people p. for the Lord 12. 47. knew Lord's will, and p. not himself Rom. 9. 23. vessels of mercv, p. to glory S Tim. 2. 21 p. to every good work Heb. 10. 5 a body hast thou p. me
17. 26. not good to strike p. for equity 28. 2, for transgressions of land, inanji are p of it 31. 4. not for p. to drink strong drink Eccl. 10. 7. I have .seen p. walk on earth
Is. 21. 14. Mat. 17. 25. PREY, Gen. 49. 9, 27. Esth. 9. 15, 16.
11. 7. p. ark to save his house, 1 Pet.
Is. 49. 24. shall p. be taken from mighty
Is. 3. 4. give children lo be their p. Hos. 7. 5. p. made Ilie king sick rt ith wine
3. 21). 16. God hath p. for them a city Eev. 12. 6. into the wilderness, a place p. of God 21. 2. the new Jerusalem p. as a bride Prov. 16. 1. jtrtparatiuus of the heart in man Mark 15. 42. it was the p. the day before sabbath Eph. li. 15. shod with p. of gospel of peace PRG8BYTERY, 1 Tim. 4. 14. PRE.SE.VT help in trouble, I's. 46. 1. Acts 10. .33. all here p.hefoie God Bom. 7. 18. to will is p. 21. evil is p. 8. 38. nor things p. nor, 1 Cor. 3. Z>.
59. 15. departeth from evil, maketh himself a p. Jer. 21. 9. |ife for a p. 38. 2. and 39. 18. and
8. 4. they made p. and I knftw it not Mat. 20. 25. p. of the Gentiles exercise authority
45. 5.
1 Cor. 2. 6. wisdom of p. of this world
Ps. 124. 6. not given us a p. to their teeth PRICE, Lev. 25. 16. Deut. 23. 18. Job 28. 13. man knoweth not the p. of it Ps. 44. 12. not increase wealth, by their p. Prov. 17. 16. why is a p. in hand of a fool
8. none of the p. of this wo.-ld knew Prov. 4. 7. wisdom is the pmicipnf thing Eph. 1. 21. privcipiilily and power, Col 2 JO. Jer. 13. 18. Koni. 8. 38. Eph. 6. 12. Col. 2.
Is. 55 1. buy wine and milk without p. Mat. 13. 46. pearl of great p. Acts 5. 2. kept back part of the p.
15. Tit. 3. 1. Heb. 5. 12. principles, 6. 1. PRISON, Gen. 30. 20. Eccl. 4. 14.
Is. 42. 7. bring out prisoners from the p.
1 Cor. 6. 20. bought with a p. 7. 23.
.53. 8. he was taken from p. and judgirent 61. I. opening of prison to tliem that are 1 Pet. 3. 4. in sight of God of great p. PRICKS, kick against, Acts 9.6. and 26. 14.
I Cor. 5. 3. absent in body, p. in spirit C Cor. 5. 8. to be p. with the Lord
9. whether p. or absent, we may be GaL 1. 4. deliver us from this p. world Tim. 4. 10. having loved this p. world bound Mat. 5. 25. and thou be cast into p.
Ps. 73. 21. pricked, Acts 2. 37. PRIDE of heart, 2 Chron. 32. 26.. Ps. 10. 4. Job 33. 17. he may hide p. from man
18. 30. cast into p. till he should pay all 25. 36. I was in p. and ye came to me
Ps. 10. 2. wicked in his p. doth persecute fleb. 12. 11. chastening for the p. not joyous Pet. 1. 12. be established in p. truth Rom. 12. I. p. your bodies a living sacrifice S Cor. 1 1 2. p. you as a chaste virgin Col. 1. 22. to p. you holy and nnblameable
31. 20. hide them from the p. of man 73. 6. p. compasselh them about Prov. 8. 13. p. and arrogance do I hate
1 Pet. 3. 19. preached unto spirits in p. Rev. 2. 10. devil cast some of yon into p. Luke 21. 12. prisims, 2 ( or. 11. 23. Ps. 79. II. let ihe sighing of prisover come 102 20. to hear the groaning of the p. Eph. 4. I. I the p. of Ilie Lord hes'jech you 3. 1. Job 3. 18. there the prisoners rest togethei Pa. 69. 33. Lord iespiseth not his p. 146. 7. the j.ord looseth the p. Zech. 9. II. sent forth thy p. out of the p'.
!1. 2. when p. cometh, then cometh
28. may p. every man perfect in Christ Jesus Jade 24. p. you faultless before the presence Gen. 3. 8. hide themselves from presence of
13. 10. by p. cometh contention
16. 18. p. goeth before destruction 29. '23. man's p. shall bring him low
Is. 23. 9. Lord purposed it, to slain p. of glory Jer. 13. 17. weep in .sec ret for your p. Ezek. 7. 10. rod hath blossomed, p. budded
Lord
4. 16. Cain went from p. of Lord, Job 1.
12. and 2. 7. I's. 1 14. 7. Jer. 4. 2K.
16. 49. iniquity of Sodom, p. and fulness Dan. 4. 37. those that walk in p. he can Hos. 5. 5. p. of Israel testify to his face, 7. 10. Obad. 3. p. of thy heart deccive.l thee Mark 7. SS. hiaspheiiiv, p. foolishness
12. turn to strong hold ye p. of hope PRIVATE, 2 Pet. I. 20. Gal. 2. 2. PRIVY, Deu.. 2.3. 1. Acts 5. 2. Ps. 10. 8. piiritv, II. 2. and 101. 5. Acts 13.
. Jonah I. 3, 10. Zeph. I. 7. Jude24. Job 23. 15. 1 am troubled at his p. P». 16. 11. in thy p. is fulness of joy 31. 20. hide them in the secret of thy p. 51. II. cast me not away from thy p. 100. 9. come before his p. with singing 114. 7. tremble, earth, at p. of the Lord 139. 7. whither shall I flee from thy p. 140. 13. the upright sliall dwell in t^> p. 63 9. angel of his p. saveil tliem Jer. 5. 22. will ye not tremble at my p. Luke 13. 36. eaten and drunken in'thy p. Aer* 3. 19. blotted out from p. of Lord.37. <!al. 2. 4. 2 Pet. 2. 1. PRIZE, I Cor. 9. 24. I'hil. 3. 14. PROCEED, 2 Sam. 7. 12. Jer. 30. 21. Job 40. 5. twice spoken ; I w ill p. r.o furthoi
I Tim. 3. 6. lest lifled'up with p. he fall
I John 2. 16. Inst of eyes and p. of life PRIEST, Gen. 14. 18. Exod 2. 16. Lev. 6
Is. 29. 14. I will p. to do a marvel oja work 51. 4. a law shall p. from nie Jer. 9. 3. tliey p. from evil to evil Mat. 15. 19. out of heart p. evil Ihniightt Eph. 4. 29. no corrupt communica'.ion p .oot
20, 26. and 5. 6. and 6. 7. and 12. 8.
Is. 24. 2. as will) the people, so with the p.
28. 7. p. and prophet have erred
/.'.. 23. II. p. and prophet are profane f;zek. 7. 26, law sha'l perish from p Ilos. 4. 4. like those that strive wit/ p. 9. like people, like p. Mai. 2. 7. p. lip;! should keep knowledge Heb. .5. 6. a p. for ever, 7. 17, 21. Lev. 21. 10. kiL'l< prn.it, Heb. 2. 17. arl .3. 1. and 4. 14, 15. and 5. 1, 10. and 6. M. and 1 Cor. 1. 29. that no Hesh glory in his p. of 2 Tim. 3. 9. they shall p. no further Luke 4. 22. gracious words that prveee Jed oai fi Cor. 10. I. in p. am base among yoti, 10. t Theag. 1.9. punished from p. of the Lord Hev. 14. 10. p. of holv ang'ls and the Lamb PRESERVE, Oep. 45. 7. I's. 12. 7. Pi 16. I. p. me, () God, for I trust i.- thee of his month John 8. 42. 1 p. forth and came from God Gen. 24. 50. pror.rrdrt/i frcmi (he Lord Deut. 8. 3. hy every word that p. out of 2.5 21. let integrity and truth p me 32. 7. thou shal: p. me from trouble 41. 2 Lord will p. and keen him alive 61. 7. ri ercy and truth p. bi n 64. 1. p. my life from fear < f enemies f9. II. p. those-nppointed to die 86. H. p. my soul for i am hrd) ISI 7 the Lnrd iihai. p ciiee Irotn evil
7. 26. and 8. I, 3. and 9. II. and 10. 21. Ps. 132. 9. let thy priests he c' ithed
1 Sam. 24. 13. wickedness p. from Ihe wicked Lnni. 3. ,'8. out of the mouth of the Lord p
16 I will clothe her p. with aalvation not evil John 15. 26. Spirit of truth which p. from tii« Father Jam. 3. 10. out of same mouth p. blesslni Rev. II. 5. fire p. out ..f their irout.'i
Is. CI. 6. ye shall he inimed p. of the Lord Jef 5 31. p. bear rule by their means
3i. M satisfy soul of p. with foiness Eeek. 22. 26. p. have vinlated niv law
PR Gen, 20, 7. he is a prophet and shall pray Ex, 7. 1. Aaron thy brother shall be thy p. Deut, 18. 15. will raise up unto thee a p.
PR Ps, 118, 2,'j, a.-ive r.ow, O I/<rti, sendi/nrg, 122, 7. p, be witliiu thy palaces 3"i 'Jt. Pr, I. 32, p, of fools slull destroy thi!"i Eccl, 7, 14. in day of p. be joyful Jer, 22. 21. I spife to thee in thy p. Gen. 24. 21. Journey prosperous Jo'«h. 1. 8 Ps, 45, 4, Rom, 1, 10, PROTEST, Gen, 43, 3, 1 Sam 9, Jer. II
PR PROCLAIM, Lev. 23. 2. Dent. 20. 10. fctocl. 33. 19. I will p. the name of the Lord,
34. 6.
IS, raise them up a p. from among
Pr. 20. 6. inos. men will p. their own goodness thy 2 Kings B. 13. if the p. had bid thee do some great thing Ps, 74, 9, there is no more any p, Ezek, 33, 33. then shall they know that a p, hath been among them Hos. 9. 7, p. is a fool, spiritual man mad
Is. 61. 1. to p. liberty to the captives
2. to p. the acceptable year of Ijord
Pr. 12. 23. the heart of fools ;)roc/aimert foolishness PROCaRED, Jer. 2. 17. and 4. 18. PROFANE not the name of the Lord, Lev.
7, Zech, 3, 6. 1 Cor, 15, 31. PROUD, Job 9. 13, and 26 12, and 38, 1 1 , and 40, 11 12 Ps, 12, 3, Ps. 40, 4, respecteth not the p, r.<'r such aa lOI. 5, a p, heart I will -ot sutTe! 133, 6, the p he knowcih .il'ar off Pr, 6, 17, a p, look and lying tcnaue 21. 4. high look and p. heart 2S 2".
12, lo by a p, was he preserved Amos 7. 14, I was no p. neither a p, 's son Mat. 10. 41, he hath received a p in name of a p. shall receive a p,'s reward
18. 21. ani 19. 12. and 20, 3. and 21. 6. and
22. 9 15. Neh. 13. 17 p. sabbath. Mat, 12. 5. Ewlt. 22, 26. put no difference between holy
1 1, 9, see a p, and more than a p, 13, 57. a p, is not without honour, save in his own country, and in his own house Luke T, 29, there is not a greater p, 13. 33, a p, perish out of Jerusalem 24, 19, p, mighty in deed and in word John 7. 40. this is the p, 1. 21, and 6. 14. 52. out of Galilee ariseth no p. Acts 3. 22, a p, shall the Lord raise and p. Araos 2. 7. to p. my holy name
Eccl. 7. 8. patient is better than p in spirit Mai. 3. 13. we call the p, ha|)py Luke 1, 51, scattered the p, in imaginat'oii
I Tim. 1 . 9, law is for unholy and p.
4. 7. refuse p. and old wives' fables
1 Tim, 6, 4, he is p, knowing nolhiti? James 4, 6, God resisletl. vhe p. 1. Pel. 5. S Ex. 18, 1 1, wherein they dv.elt promi y
6. 20. avoiding p. and vain babblings Heb. 12, 16. fornicator or p. person as Esau
Pa. 89. 39. thou hast profaned his crown Ezek. 22. 8. thou hast p. my sabbaths Mai. 1.12, ye have p. It, in that ye say
I Sam. 2. 3. talk no more so exceedin.t p. Neh, 9. 10. knewest they dealt p. If Ps, 17, 10, they spake p, 31, 18,
11. JuJah hath p, the holiness of Lord Mai. 2, 10. by profaning the covenant of our Is, 3, 5. child shall behave p against anrlent PROVE theui. Ex, 16, 4, neut,'8. 16 Ex, 20, 20, God is come up lo p, you Deut, 13. 3, the Lord p, you, 8, 2. IP 33, 8, Holy One, thou didst p at Ma»
2,3, will not hear that p, shall be de stroyed fathers PROFESS, Deut. 26. 3. Tit. 1. 16. Tim, 6. 12, profession, 13. Heb. 3. 1. and 4.
Tit, I, 12. even a p, of their own, said 2 Pel. 2. 16. dumb ass. speaking with man's voice, forbade the madness of the p, Num, 11, 29, all the Lord's people prophets
14. and 10, 23, PROFIT, Pr, 11. 2.3. Eccl. 7. U. Jer. 16. 19. 2 Tim, 2. 14. Heb, 12, 10, sail
I Sam, 10. 12, is Saul among the p, 19, 24. Ps. 105, 15, do my p, no harm Jer, 5, 13, the p, shall become wind 93. 26. they are p. of the deceit of their Lam. 2. 14. thy p. have seen vain things Hos. 6. 5, I hewed them by the p. Mic. 3. II. p. divine for money Zeph. 3. 4 her p. ,ire treacherous persons Zech. I. 5. the p. do they live for ever M.at. 5. 17. not come to destroy law, or p. 7. 19. this is the law and the p. Mat. 13. 17. many p have desir. to see this day 29. 40. on these hang all the law and p. 93. 34. I send you p. and wise men Luke I. 70. spake by mouth of holy p. Acts 5. 18. 9 Pet. I. 90. Luke 6. 93, so did their fathers to the p.
1 Kings 10, 1, she came to p, him with Job 9. 20, my mouth shall p, me perverse Ps, 26. 2. examine me. O Lord, and p, me Mai. 3. 10. p. me now herewith Rom. 19. 2. may p. what is the will of God 2 Cor. 8. 8. to p. the sincerity of your love
1 Sam, 12, 21. not profit. Job 33, 27. and 34, 9. Pr, 10, 2, and 11, 4, Is, 30. 5. and 44. 9, 10. and 57. 12. Jer. 9. 8, 11. and 7. 8. and 93. 32. John 6. 6.3. 1 Cor. 13. 3. Gal. 5. 2. Heb.
4. 2. James 2. 14. Job 92. 2. profitable, Eccl. 10. 10. Acts 20. 90
13. 5. p. your own selves, kno'v ye
G,al. 6. 4. let every man p. his own work
I Tim. 4. 8. 2 Tim. 3. 16. Tit. 3. 8. Pliilem.
1 Thess. ,5. 21, p.'all things; hold fast thai which is good Ps. 17. 3. thou hast proved my heart 66. 10. thou, O God, hast p. us as silver 95. 9. they p. me, and saw, Heb. 3. 9. Acts 9. 29. proritiir, Eph. 5. 10. PROVERB and a by word, D«ut. 28.37.1 Kings 9. 7. Jer. 24. 9. Ezek. ,4. 8. Ps. 69. 1 1. I became a p. to them Eccl. 19. 9. he set in order many p. 1 King*
I Tim. 4. 1,5. thy profiting appear PROLO.NU tiiy days, Deut. 4. 2(1, 40. and 5.
16, 33. and 6. 2. and 11.9. and 17. 90. and
22. 7. and 30. 18. and 39. 47. Pr. 10. 97. and 98. ]C. Eccl. 8. 13. Is. 53. 10. PRO.MISE, Num. 14. 34. Neh. 5. 19. Ps. 77. 8. rio.'h his p. fail for ever 105. 42. he remembered his holy p. ljuke 24. 49. I send the p. of my Father Acts 1. 4. wait for the p. of the Father
4. 39. Pr. 1. 1. and 10, 1. anil 25. 1.
29. they have Moses and the p. 31. if they hear not Moses and the
9. ,39. p. is to you, and to your children Rom 4. IB. that the p. niisht be sure to all
Is. 14. 4. thou siialt take up this p. against Luke 4. 93. John 16. 2.5. spoken in p. 29. no p. 2 Pet. 9. 99. happened according to true p PROVIDE, Ex, 18. 21. Acts 9;!, 24. Gen. ?3. 8 God will p. himself a lamb
P24. 95. to believe all that the p. 97. 44. John 8. .59. Abraham is dead, and p. are Acts 3. 25. ye are the children ot the p. 10. 43. to him give all the p. witness
9. 8 children of p. 9. r.al. 4. 98. Eph. 1 13. sealed with that holy Spirit of p. 9. 12. covenant of p. Iiavinf! no hope
6. 2 which is first commandment with
30. 30 when shall I p, for my own house Ps. 78. 90. can he p. tlesii for his people Mat. 10. 9. p. neither gold nor silver Luke 19, 33. p. bags which wax not old Rom. 19. 17. p. things honest in sight of all Job 38. 41. who prorideth raven liis food Pr. 6. 8. which p. her meat in summer
13. 97. knew not the voices of the p. 26. 97. believest thou the p.
1 Tim. 4. 8, p. of the life, 9 Tim. 1. 1. Heb. 4 1. lest a p. being left us of his rest
9'.'. things which the p. and Moses Rom. 1.2. wliicii he had promised afore by
6. 17. heirs of his p. 1 1. 3.
9. 15. micht receive p. of eternal life 9 Pet. 3. 4. where is the p. of his comins; his p. in the holy scriptures
3. 21. righteousness being witnessed bv the law, and the p.
1 John 9. 25. p. he promiseil eternal life, Luke
1 Tim. 5. 8. if anv p. not for his own Ps. 139. 15. y>r(iei>ion, Rom. 1.3. 14. PROVOKE him not, Ex. 93. 21. Num. 14. II. how long will ye p. me Deut. 31. 20. p. me, and break my covenant Job 19. 6. thev that p, God, are secure Ps. 78. 40. how oft did they p. him
1 Cor. 19. 98.' God hath set some in the church, first apostles ; secondarily p. 99. Eph. 2. 90. are huilt upon the foundati<m of the apostles and p. 4. II. he gave some ap<tstles and some p.
1. 72. Rnm. I. 2. and 4. 91. Tit. 1. 2. Ileh.
10. 93. and 11. II. and 12. 2fi. Rom. 9. 4. to whom pertain the promises
I.5. 8. to confirm p. made to the fathers B Cor. I. 20. all the p. of (iod are, yea and amen
1 Cor. 14. ,32. spirit of p. are snb.ject to p.
I Thess. 9. 15. who killed their own p. Ileh, I.I. God spake to the fathers by p. James 5. IQ. take p. for example of suflering
7. 1. kiving these p. le' "is clean.se ourselves from all filthiness Gal. 3. 21. is the law against the p. Heb. 6. 12. inherit p. 8. 6. better p.
Is. S. 8. to p. the eyes of his glory
65. 3. a people that p. me to anger Jer. 7. 19. do they p. me to anger; do they not p. themselves
1 I'et. I. 10. of which salvation the p. have in(piired and .searched diligently Rev. 18. 20. rejoice over her, ye apostles and II. 17. he that had received p. 2 Pet. 1. 4. exceedind great and precious p. PROMOTION, I's. 75. 6. Pr. 3. 35. PROOF, Acts I. 3. 2 Cor. 2, 9. and 8. 24. PROPER, 1. Chr. 99. 3. Heb. II. 23. PROPHECY, I Cor. 12. 10. 1 Tim. 4. 14. and
44. 8. ye p. me to wrath with yottr work! Luke II. A. to p. him to speak of many Rom. 10. 19. p. you to jealiui.sy, II. II, 14.
• 99. 6. Lord God of holy p. sent his angel
I Cor. 10. 22. do we p. the Lo> d to jealousy Eph. 6. 4. fathers p. not your cnildrcn Heb. 3. 16. when they had heard, did p. 10. 94 to p. unto love and good works Num. 16. 30. these have provoked the Lord
9, fellow servants and of brethren the p. PROPITIATION, Rom. 3. 95. 1 John 2. 9. and 4. 10, PROPORTION of faith, Rom. 12. 6. PROSELYTE, Mat. 2:1. 1.5. Acts 2. 10. and 6. 5, and 13. 43. PROSPKR, <;en, 94. 40. Neh. 1. II. (;en. 39. 3. Lord made all lo p. in hia hand, 1 18. 9 Pet. I. 19, 20. Rev. 1. 3. and 11. 6. and 19. 10. and 22. 7, 10, 18, 19.
I Kings 29. 8. iloth not prophesy pood, 18.
14. 93, neither any which p. me
Is. 30. III. speak smooth things, p. deceits Jer. 14. 14. prophets p. lies in my name Joel a. 98. thy sons and thy daughters shall p. Amos 2. 12. p. not, 3. 8. who can but p. i>eut. 9. 8. ye p. the Lord to wre'h, 99.
I Sam. I. 6. her adversary p. her sore
I Kings 14. 99. p, him to jealousy with alnt 9 King«93. 96. because Mannsseh had p.
1 Cor 13. 9. we p. in part 14 I. but rather that ye may p. 31. for ye may all p. one by one X). covet to p. and forbid not to speak Rev 10. II. ihiiu must p. again before many pa.ples Num. II. 25, they ;>ra;>Am'frI and did not cease rt 23. 21. not spoken to thrm yet they p. Mat. 7. 29. we have p. in thy name
93. rtent. 29. 9. may p. in all ye do, J<x.ii. I. 7. 2 (;hr. 90. 20. hcheve prophets, so shall ye p. Job 19 6. the tnhernnrles of robbers p. Pa. I. 3. whatsoever he dneth, it shall p 192. 6. they shall p. that love thee Pr, 98. 13. he that covetelh sins, shall not p. Is. .53. in. the pleasure of the Lord slinll p. 51. 17. no weapon forrnnl against thee shall p. 55, 1 1, shall p. in the thing where' j . Jer. 19. t. wher' l'. doth the way of wic Kcrt p.
1 Chr. 91. I. Satan p. David lo number Ezra 5. 19. our fathers had p. Goil to wrath
Ps, 78, .56. tempted, and p. the Most High
106, 7. p. him at Red sea, 43, ih»y p. hin 33. becatise they p. hia Spirit Zech. 8. 14. when your fathera |). me lo
I Cor. 13. 5. not easily p. thinketh no evil 9 (.'or. 9. 2. your zeal hath p. verv many Dent. 39. 19. jnin-iikios, 1 Kinpa "l4. 1.5." aa.
16, 7. Pa. 78. 17. Gal. .5.96. PRUDENT in matters, 1 Sam. 16 iH
II. 13. law and the prophets p. until .lolin John 11 51. he p. that Jesus shnuld die
Pr. 19. 16. a p. man rovereth shainr 93. a p. man concenleth knowled)» 'J,3. 5. a King shall reign and p.
I Cor. Hi. 9. as f!od hath prospered him 3 John 9, p. even as thy soul prnsperrth Job 30. 1 1. spend their days in prosperity,
13. 16. every p. man denleth with knoirledge
I P«t. I 10. prophets p. of the grace Jurte 14. Knoch also p. of these, saying, Hehold tho Lord Ezra 6. 14. jrrophr.iiying. 1 Cor. 1) 4 sntJ 14 6 99. I Theaii. 5 SW
14. 18. wiadnni of the p. la to undrratand
I Kings 10. 7. tliy wisdcmi and p. exceedeth P». 30. 6. In my p. I shall never he moved TJ 3, wfa»n J aav th» |> of the wicked
1.5. the p. man Inoketh well to hia
18. p. are crowned with know Uda* 60
PU PU KA
9 7 Ini 1 6. gift given tiiee by p. on of my hands
Pr. 15. 5. r. lhat regardeth reproof is r 1 Cor. 5. 7. p. the old leaven
It). 91. ;he wise in heart shall be called p. 2 Tim. 2. 21. if a man p. himself from these unscience from dead : Heb. 9. 14. p. your 1 Pet. 3 3. wearing of gold or p. on of appa-
J8. 15. heart of p. getteth knowledge
I works Pr. 16. 6 by mercy ini'jiiity is purged
19. 14. a p. wife i.' from the Lord rel 31. not p. away of the filtll of ttM flesh
22. 3. a p. man foreseetli the evil, 27. 12.
Id. 5. 21. woe to them that are p. in own er 49. 7. is counsel perished froirt the p. Rob 14. 9. who is p. and he shall Know Amos 5. 13. p. shall Keep silent in evil time . . . Mat. H. 25. hid these things from wise and p. Heb. 1. :i. had by himself p. our sins
Is. 6. 7. iniquity is taken, and thy sin p. j 27. 9. by this shall iniquity of Jafoli lie p. Ezek. 24. i.t. because I p. thee, and thou wast not p. thou Shalt not he p. from thy aUAILS, Ex. 16. 13. Num. 11. 31 QUAKE, Ex. 19. 18. Mat. 27. 51. Ezek. 12. 18. quaking, Dan. 10. 7. QUARREL, Lev. 26. 25. Col. 3. 13. QUEEN, 1 Kings 10. 1. and 15. 13. Vt 48 % Song 6. 8. Jer. 44. 17, 24. Rev. !8 7. Mat. 12. 42. q. of the south rise in judgmeBt
1 Cor. I. 19. I will bring to nothing the un2 Pet. I. 9. forgot hewas p. fnwn sins derstanding of the p. John 15. 2. he i>urgeth, t\>M it may bring forth n. 52. i:l. my servant shall deal prudently PU RIFY sons of Levi, Mai. 3. 3.
8 Chr. a. 12. endued with prudence and un James 4. 8. p. your hearts ye double minded derstanding, Pr. 8. 12. Eph. 1.8. Vs. 12. fi. silver punfed seven times Pa.\LM, 1 Chr. Uk 7. Ps. 81. 2. and 98. 5. Dan. 12. 10. many shall be p. Acts 13. 33. 1 Cor. 14. 2fi. 1 Pet. 1. 22. have p. your souls in obeying
Is. 49. 23. their q. their nursing mother QUENCH my coal, 2 Sam. 14. 7.
I Chr 16. 9. sing yi.in/ws unto him, Ps 105.2. Mai. 3. 3. sit as piirj/ifr of silver
1 John 3. 3. purijieth himself as he is p. Acts 15. 9. piirifijing their hearts by failh
Ps. 95. 2. make a joyful noise with p. Eph. 5. 19. speaking to yourselves in p. Col 3. 16. admonishing one another in p. James 5. 13. is any merry, let him sing p. PUBLICAN, Mat. 18. 17. Luke 18. 13. Mat 5. 46. do not even the p. the same, 47.
21. 17. that thou q. not light of Israel Song 87. many waters cannot q. love
Is. 42. 3. smoking fla.\ he will not q. Eph. 6. 15. to q fiery darts of the devil
! Tit. 2. 14. p. to himself T peculiar people Heb. 9. 13. sanctifieth i j p. of the flesh
I PURPOSE, Jer. (i. P' . and 49. 30. Job 33. 17. withdrawn man from his p. Pr. 20. 18. every p. is established by counsel
1 Thess. 5. 19. q. not the Spirit: despise not Mark 9. 43. fire that never shall be quenthed,
11. 19. friend of p. and sinners
44. 4li, 48. QUESTION, Mark 12. 34. 1 Cor. 10. 25.
21 31. p. go into kingdom of God before Eccl. 3. 17. a time to every p. 8. 6. you I Is. 14.26. this is the p. that is purposed
1 Kings 10. 1. ?ue.'i(((»!s,Luke2. 46. 1 Tim.l
32. p. and harlots believed him I Jer. 51. 29. every p. of Lord shall stand Luke3. 19. came also />ii4//constobe baptized Acts 11.23. with p. of heart cleave to Lord
4. and 6. 4. 2 Tim. 2. 23. QUICK, Num. 16. ,30. Ps. 55. 15. Ps. 194. 3. had swallowed us up q.
7. 29. the p. justified God , Rom. 8. 28. called according to his p. PUBLISH name of the Lord, Heut. 32. 3. Eph. 1. 11. according to the p. of him who Is. II. 3. of q. understanding in fear Acts 10. 42. to be Judge of q. and dead 2 Tim. 4. 1. who shall judge the q. and
9. mystery which he p. in himself
! Sam. 1. 20. p. it not in the streets Ps. 26. 7. p. with voice of thanksgiving
3. 11. the eternal p. which he p. in Christ 2 Tim. 1. 9. according to his own p.
Ps. 71. 20. quicken me again and bring me
Is. 52. 7 feet of him that pubUAet* ',eace
80. 18. q. us and we will call on thy name
1 John 3. 8. for this p. he was manifested PURSE, Pr. 1. 14. Mat. 10. 9
Jer. 4. 15. a voice p. affliction Mark 13. 10. gospel must first be puhlislial Acu 13. 49. word of the Lord was p. through PURSUE, Gen. 35. 5. Deut. 28 22 PUFFED up, 1 Cor. 4. 6, 19. and 5.2. and 8. Ex. 15. 9. the enemy said, I will p
119. 25. q. me according to thy word
37. q. me in thy way, 40.—thy righteousness
88. q. me after thy loving kindness
1. and 13. 4. Col. 2. 18. j Job 13. 25. wilt thou p. the dry stubble PULL out, Ps. 31. 4. Jer. 12. 3. Mat. " 4. Ps. 34. 14. seek p. and p. it Luke 14. 5. Jude23
149. q. me according to thy judgment Rom. 8 II. q. your mortal Iiodies by the Eph. 2 5. q. us together with Christ, Col. 2
Pr. II. 19. he that piir.'sueth evil, p. it to Ic. ^ 19. pull dorcnier 1. 10. and 18. 7. and H. 6. and 42. 10 Luke 12. 18. 2 Cor. 10. 4.
28. 1. wicked flee when none p. • • PUT, Gen. 2. 8. and 3. 15, 22. Neh. 2. 12. what God p. in my heart, 7. 5. Ezra 7. 27. Rev. 17. 17.
13. Ps. 119. 50. for thy word hath quickened me Eph. 9. I. you he q. who were dead in I,am. 3. 11. pull in pieces, Acts 2-3. 10. Kzek. 17. 9. pull up. Amos 9. 15. Zech 7. 11. they pulled away the shoulder PULPIT of wood, Neh. 8. 4. PUNISH, seven times, Lev. 26. IS. 24. Pr 17, 26. to p. the just is not good
3. 5. nobles p. not their necks to work Job 4. 18. he p. no trust in his servants
1 Pet. 3. 18. but q. by the Spirit John 5. 21. Son quic'kenelh whom he wil
38. 36. iiath p. vi isdom in the inward Ps 4. 7. hast p. gladness in my heart 8 6.;. all things under his feet fi. 63. it is the Spirit that q.
1 Cor. 15. 45. last Adam made a qyiickenxif Spirit QUICKLY, Ex. 39. 8. Dent. 11. 17. la. 10. 12. p. the fruit of the stout heart
9. 20. p. them in fear, that they may Eccl. 10. 10. must p. to more strength Song 5. 3. ]>ul iiir my coat, liow shall I p. it on
13. 11. I will p. the world for their evil
Jer. 9. 25. p. all circumcised with uncircum-
Eccl. 4. 12. threefold cord not q. brokeif Mat. 5. 25. agree with thine adversary q. Rev. .3. 11. behold I come q. 22. 7, 12. 20. QUIET, Judges 18. 27. Job 3. 13, 26. Eccl. 9. 17. words of wise are heard in q. Is. 7. 4. take heed and be (]. fear not neitbar 33. 20. shall see Jerusalem a q. habitation cised Hos. 4, 14. I will nut p your daughters
Is. 5. 20. woe to them that p. darkness for light
12. 2. will p. Jacob according to his Ezra 9. 13 hast p. us less than we deserve 2 Thess. I. 9. shall be p. with destruction 2 Pet. 2. 9. reserve the unjust to be p. Gen. 4. 13. my punishment is greater than Lev. 26. 41. accept the p. of their iniquity Job 31. 3 a strange p to workers of iniquity Lam 3. 39. complain for the p. of his sins Ames I. 3. not turn away the p. thereof, 13. Mat. 2.';. 4G go away into everlasting p.
42. 1. I will p. my spirit upon him
43. 26. p. me in remembrance
53. 10. the lord hath p. him to grief 63. 11. who p. his holy Spirit to him Jer. 31. 33. p. law in their inward parts 32. 40. t will put my fear in their hearts Ezek. 11. 19. p. a new Spirit within you 22. 26. they have p. no diflference
1 Thess. 4. 1 1. study to be q. and to work
1 Tim. 2. 2. lead a q. and peaceable life
I Pel. 3. 4. ornament of meek and q. spirit
1 Chr. 22. 9. quietjiess. Job. 2fl. 20. Job. 34. 29. when he givelh q. who then Pr. 17. 1. belter is a drv nior.sal and (j. Eccl. 4. 6. better is a handful with q. Is. .30. 1.5. in q. shall be your stieng'ih
36. 27. I will p. my Spirit within you, 26. Mic. 7. 5. p. not confidence in a guide Mat. 5. 15. p. it under a bushel i. Cor. 2 6. sufficient to such is this p Heb 10. 29 of how much sorer p. shall 1 Pet. 2. 14. .sent by him, for the p. of evil PURCHASED. Ps. 74. 2. Acts 8. 20. and 20.
32. 17. effect of righleousness shall he q. 2 Thess. 3 12. exhort with q. they work QUIT you like nen, 1 Sam. 4. 9. 1 Cor. !»
19. 6. what God joined, let no man p. asunder Luke 1. 52. p. down mighty from their Acts 1. 7. which Father p. in his own power
Eph. 1 14. I Tim 3. 13. PURE. Ex 27 20. and 30.23, 34. 2 Sam' 22. 27. with the p. thou will shew
13. QUIVER full of them. Ps 127. 5.
Is, 49. 2. in his q. hath he bid me Jer 5. 16. their q. is an open sepulchre.
13. 46. seeing you p. the gospel from you 15. 9. p. no difference between us and them
Ihv.self p Ps. 22. 27. Job 4. 17. can man be more p. than his Maker
R RABBI, Mat. 93. 7, 8. John 90. 16. RACE, Ps. 19. 5. Eccl. 9. II. 1 Cor. 9. 9tHeb. 19. I. RAGE, 9 Kings .5. 19. 9 Chr. 16. 10. 9 Chr. 28. 9. ye have slain them in a n Ps. 9. I. why do the heathen r. Pr. 6. 34. jealousy is the r. of a man 29. 9. whether he r. or laugh is no rest Ps. 46. fi. the heathen raged, kingdoms nrvit. removeu Pr. 14. Hi. the fool raeth, Is confident Ps. 89. 9. thou miest the raging of the sob ai. 5. stars are ni't.p. in his sight
Ps. 12. 6. words of the Lord are p. words
19. 8. commandment of Lord is p. 119.
' Eph. 4. 22. p. off the old man. Col. 3. 9.
I 2 Pet. 1. 14. I must p. off this my tabernacle
4. that hath clean hands and p. heart ' Gen. 28. 20. God will give raiment to pvt on Job 29. 14. I— righteousness and it clothed . Is. 51. 9. awake, ann of Lord,—strength
Pr 15. 26. words of the p. are pleasant 20. 9. who can say I am p. from my sin 30.5. every word of God is p. Ps. 1 19. 140.
.59. 17 lie—righteousness as a breast-plate Mat f . 25. nor for your body, what ve Roiii. 13. 12 —armour of light, 14.—Lord Jesus Christ Gal. 3. 27. baptized into Christ have—Christ Eph. 4. 24.—the new man. Col. 3. 10.
12. a generation p. in their own eyes Zeph. 3. 9. turn to the people a p. language Acts 20 26. I am p. from blood of all men Rom. 14. 20. all things indeed are p. Phil. 4. 8. whatsoever things are p.
(). II —the whole armour of God
I Tim. 3. 9. mystery of faith in p conscience
5. 22. of other men's sins keep thy Col. 3 12.—bowels of mercies, 14.—charity, 1 dir. 5. 90. put trust in, Ps. 4. 5 and 7. 1, and 9. 10. and .56. 4. and 146. 3. Pr. 9g. 2.5. and 29. 25. Is. .57. 13. Jer. 39. 16. Hab S>
Pr. 20. 1. wine is a mockerv strong drinir Isr '•jde l.j. r. waves of sea, foaming out shame RAGS, Pr. 2,3. 91. Is. 64. 6. RAILER, or drunkard, 1 (^or. 5. 11. self p Ti.. 1. 15. to the p. all things are p. Heh. 111. 99. bodies washed with p. water iaii'.»« 1. 97. p. religion and undefiled is this
13. Num. 22. 3fi. word that God pvtteth in mouth Job 15. !.'«. he p. no trust in his saints Ps. 15. 5 that p. not out money to usury 75. 7. God p. down one, and selteth up another Pong 9. 1.3. p. forth green figs Lam. '3. 29. he p. his mouth in the dust Mic. 3. 5. that p. not into their moutha
3. 17. wisdom from above is first p. 2 PfT. ... I. stir up your p. minds by way of 1 Tim. fi. 4. railing, I Pet. 3. 9. 2 Pet. 9. II. r. accusation, Jiide9. P .IMENT to put on. Gen. 28. 2li Kx. 21. 10. her food snd r. not diminished Deut. 8. 4. thy r. wn<ed not old upon iliee
I John 3. 3. purijieth hitnself as he is p. Is. I. 25. purely purge away thy dross Job 29 30. by purene.is, 2 Cor. fi. 6
I Tim. 4. 19. purity, .5. 9. Hall. I. 13. nf purer eyes than to behold evil PURGE me with hyssop, Ps. 51.7
24. 17. not take widow's r. lo pledfie 7e( h. 3. 4. clothe thee with change of r Mat. fi. 96. hody moie than r. 28. 11.8. man clothed In soft i
6.5.3. our transgressions, thou shall p. them Mai. 2. 16. he hateth putting away away j Eph. 4. 25. p. away lying, speak every man 79. 9. p. away mir sins lor thy name's saK e ' truf Mai 3. 3. shall purify and p. them a.^ gold Col. 2. i !. in p. off the body of sins
17. 9. his r. was white as the lignl
1 Tim. f). 8. having food »nd r. let us b» Rer. 3. 5. elol'^e') tn white r. 18. and 4 4.
' 1 Thess. 5 8. p. on tne breast-plate of fcith ital 3 IS ttxmiighly p his flcor
KA1N in due season, Lev. 26. 4 Deul II M. and 98. 1-2 Deut. 32. -2. my doctrine drop as the r. S Sam. 23. -1. clear shining alter r.
Rev. 14 16. ihe earth was raiped, 15. Mat. 13. 39. reapir.i are angels, 30. John 4. 36. he thai reupetJi receiveth wages REASON, Pr. 26. Ui. Uan. 4. 36.
Mat. 7. 8. every oi.e mat askctli, r
10. 40. he tli.al r. you, r. me , and hsthai r. me, r. hini that sent me 13 20. hears Ihe n ord, and anoa r. tt with joy John .3. 32. no man i. his testimony
1 K<n;;s 8. 3.5. no r. because tliey sinned S Chr. 7. 13. that there be no r. Job 5. 10. who giveth r. on the earth 28. '2Ci. he made a decree for the r
Is. 41. 21. bring forth your strong r.
I Pet. 3. 15. askelh a r. of the hope in you Acts 24. 25. as he reopened of righteousness Roin. 12. 1. which is your rrasunable service REBEL, not against Lord, ^um. 14.9. Josh.
12. 48. rejectcth me, r. not ii.y words
1 Cor. 2. 14. natural man r. not things ol Phil. 4. 15. in giving and receiving, hut ye Heb. 12. 28. we r. a kingdom whereby
as. hath the r. a father Pi. 68. 9. didst send a plentiful r. 72. 0. he shall come down like r. 147. ' who prepareth r. for the earth Pr. IC. 15. vie's favour is like latter r. EccI 12. 2. nor clouds return after the r. Bong 2. U. winter is past; r. is over and gone Ii 4. b. covert from storm and from r.
22. 19. Job 21. 13. of ihose that r. against light
1 Pet 1. 9. r. the end of} our faith, salvation RECKONED, Ps. 40. 5. Is. 38. 13. Luke 23 37. Rom. 4. 4, 9, 10. and (i. U. and 8. J8. RECOMPENSE, Prov. 12. 14. Is. 35. 4. Deut. 32. 35. to me lielongeth r. Job 15. 31. vanity shall he his r. Prov. 20. 22. say' not thou 1 will r. evil Jer. 25. 14. I will r. yonr ini<|nities, 16. 18 Hos. 12. 2. Luke 14. 14. they cannot r. thee Rom. 12. 17. r. to no man evil forevil
Is. I. 20. if ye refuse and r. ye shall be Neh. 9. 26. they rebelled against thee, Ps. 5.
10. 63. 10. they r. and vexed his holy Spirit
1 Sam. 15. 2;i. rebellion, the sm of witchcraft Num 20. 10. hear now, >e rebels Ezek. 20. 38. 1 will purge out the r. from Deut. 9. 7. been rr'iellinu.-- against LorU 24. Ps 68 18 received gifts for men, for the r. also
5. f>. clouds that they r. no r. upon it 30. 23. shall give the r. of thy seed, th.at 55. in as r. cometh down from heaven Jar 5. 24. feir the Lord who giveth r 14 23 vanities of Gentiles that can r. Amos 4. 7. will.olden r. from you, [ caused
Is. 34. 8. it is the year of r. for Zien 66. 6. render r. lo his eieinies, 59 18 Jer. 51.56. Lord God of r. shall autely requite Hos. 9. 7. the days of r. are come Luke 14. 12. lest a r. be made thee, 14. Heb. 2. 2. disobedience received just r. of reward 10. 35. confidence hnth great r. of reward
Is. 30 9. this a r. people, lying children 50. 5. I was not r. nor turned away back it to r. on one city, and not to r. on another city Zech. 10. 1. ask of the Lord r. in time of latter r. Lord shall give showers of r.
65. 2. spread my hands to a r. peo. 1. 23.
Jer. 4. 17. hath been r. 5. 23. hath a r. heart Ezek. 2. 3, 5, 8. r. house, 3. 9, 26. and 12. 2, .3. and 17. 12. and 24. 3. and 44. 6. REBUKE thy neighbor, Lev. 19. 17. 9 Kings 19. 3. a day of r. and lilasphomy
14. 17. upon thorn shall be no r. Mat. 5. 45. sendeth r. on Che just and on the unjust Heb. 6. 7. earth which drinketh in the r. James 5. IS. lie prayed and heaven gave r. Job 38. 2(). Muse it to r. on the earth Ps. 11. 6. on '.he wicked he shall r snares
Ps. 6. 1. r. ine not in anger, nor chasten
39. 11. when thou with r. dost correct Prov. 9. 8 r a wise man, he will love thee
11. 26. he had respect nntor. of reward Nnm, 5. 8. tresjiass be recompensed to L. 2 Sam. 22. 2l. according to righteousnesg h«
13. I. scorner hearelh not r. 27. 5. open r. is better than secret love Zech. 3. 2. the Lord said to Satan, Lord r. thee Mat. IB 22. Peter began to r. hiin Luke 17 3. if thy brother tresspass, r. him Phil. 2. 15. may he sons of God witlioiit r. r. me Prov. 1 1 . 31 . the righteous shall be r. Jer. 18. 20. shall evil be r. for good Rom. II. .'<5. it shall be r. to htm again RECONCILE wilh blood. Lev 6. 30. 2 Cor. 5. 18. he hath r. us lo himself
I'ci*. 10. 12. till he r. righteousness on you
I's. 78 27. had ra,ned upon them E7.ek. 23. 24. land not cleansed nor r. upon Pr. 27 15. continual itr:ippi"j in a rainy day RAlJK, Oeut. 18. 15, 18. 2 r«am. 12. 11 Is 44. S'i. r. up decayed placos fh Teof
1 Tinr. 5. 1. r not an elder, but entreat 20. them that sin r. before all Titt 1.'13. r. them sharply, that they may
58. 12. r. up the foundations of many Hos 6. 2. third day he will r. us up Amos 9. 11. I will r. up tabernacle of David Luke 1. 69. up a horn of salvation John 6. 40. [ will r. him up at the last d.ty Ex 9. 16. I raited thee up to shew my power Mat. II. 5. ileaf hear, dead are r. up Rom 4. 25. r. again for our j"stitication
19. God in Christ r. world, 20. ba ve r. to God Eph. 9. 16. r. bdth to God into one body Cid. 1. 20. to r. all things to him«elf Mat. 5. 24. lirsi be reconciled to thy brother Roni. 5. 10. when enemies, we were r. Lev. 8. 15. to make rfcunci Vinliioi, 2 Chr. 99 24. Ezek. 4.5. 1.5, 17. Dan. 8. 24. Heb. 2. 17 2 Cor. 5 18. given to us the niinistry of r.
3. 1.5. exhort and r. with all authority Heb. 12. 5. not faint, when rebuked of him
Pr. 28. 93. he that rebuked, shall find Aivour Amos 5. 10. they hate him that r. in gale RECEIVE good and not evil, .lob 9. 10. Job 22. 22. r. the law from his mouth Ps 6. 9. Lord heard, the Lord will r. my 49. 15. God will redeem , he shall r. me
6. 4. as Christ was r. by glory of Father, 8. 1 1.
19. committed to us the word of r. RECORD my name, E.xod. 20. 24. Deut. 30. 19. I call heaven and cartti to r. against, 31. 28. Job 11). 19. mv witness and my r. tm John 1. 32. bate r. 8. 13, 14. and 12. 17. ao4
73. 24. guide me and after r. me to glory 75. 2. when 1 shall r. the congregation
1 Cor. 6. 14. God hath r. up the Lord, and will r. up us 8 Cor. 4. 14. he that r. up the Lord Jesus, (hall r. up us also by .lesus Ejjh. 2. 6. hath r. us up together llos. 14. 2. take away iniipiity, r. us graciously Mat. 10. 41 shall r. n prophet's reward
18. 5. r. one such little child in my name
19. 35. Rom. 10. 9. Gal. 4. 15. 2 Cor. I. 23. 1 call (Jo.l for « r. Phil. 1 8. 2 John 5. 7. three that bear r. in heaven
1 Sam. 9 8. he rnisetk up the poor out of P». 113 7. he r. up poor out of dunghill
19. 11. all men cannot r. this .s.-iying
14.5. 14. r. up those that he bowed down RANSOM of life, Ex. 21. 30. Ex. 30. 12. give every man a r. for his Job 33. 24. deliver him, I have found a r. 30. 18. great r. cannot deliver thee Pi. 49. 7. nor give to God a r. for him Pr. 6. 35. he will not regard any r.
21. 22. what ye ask, believing, ye shall r. Mark 4. 16 hear word, and r. it with gladness 11.24. believe that ye r.and ye shall r. Luke 16 9. may r. into evcrlastin!; habitations John 3. 27. man can r. nothing except it
1 1, this is the r. God hath given, 10 Rev. 1. 2. bare r. of the word of (Jod RECOVER strength, Ps. 39. 13. Hos. 2. 9. I will r. my wool and my flax 2 Tim. 2. 26. may r. themselves out of snar* Jer. 8. 22. is mil health of my people rscovtred Luke 4. 18. recuvermg of sight to Ihe blind RED, Ps. 75. 8. Is. I. 18. and 27. 2. and li3. 3 Zech. 1. 8. and 6. 2. Rev. 6. 4. and 12. 3. REDEEM t\ ill! outstretched arm, Exod.'6.& 2 Sam. 7. 23. Israel whom God went to r. Job .5. 90. in famine he shall r. thee Ps. 44. 26. r. us for thy mercies' sake
5. 44 which r. honour (me of another 16 2-,. ask and ye shall r. that your joy
13. 8. r. of man's life are his riches 21. 18. wicked are a r. for righteous Is 43. 3. I gave Egypt for thy r. Ho§. 13. 14. r. them from power of grave Mat. 20. 28. to give his life a r. for many.Acta 9. 38. ye shall r gift of the Holy Ghost 7 59. Lord Jesus r. my spirit
13. 43. he that believelh shall r. remission 20. 35 more blessed to give than to r. 96. 18. may r. forgiveness of sins Rom. 14. 1. him that is weak in faith r.
1 Tim. 2. (>. gave himself a r. for all
Ii. .3.5. 10. ransomed, 51. 10. Jer. 31. 1 1. RASIt, Eccl. 5. 2. Is. .32. 4. RAVI.'^IIKI), Pr. 5. 19. iong 4. 9. REA(;iI, fJen. 11.4. John 20. 27. P». 36. 5. faithfulness rearlirth to clouds
15. (;od will r. my soul from power 130. 8. shall r. Israel fWuii all his inii|uitici Hos. 13. 14. 1 will r. them fnun death Tit. 2. 14. might r. us from all iniquity Gen. 48. Hi. the angel w hich redeemed me 2 Sam. 4. 9. hath r. my soul out of all adversity
1 Cor. 3. 8 every man r. his own reward 2 Cor. 5. HI. may r. things done in the
6. 1 r. not Ihe grace of God in vain Gal. 3. 14. r. promise of Spirit through faith 'Phil. 3. 13. reaching forth lo those things iREAI) in audience of, Ex. 21. 27. Dcut 17. 19. shall r. therein all his life ifeb. 13. 1. r. in the hook of iMoses Luke 4. 16 as his custom was, stood up to r. Acti 15. 21. r. in synagogue every sahhath 9'Oor. 3. 9. known and r. of all men
4. 5. we might r. the adoption of sons Eph. 6. 8. same shall he r. of the Lord Col. 3. 24. r. the reward o( inheritance Jam. 1.21. r. with meekness, engrailed word
Ps. 136. 24. hath r. us from our enemies, 31.
Is. 1. 27. Zioii shall be r. with judgment 51. II. Ihe r. of the Lord shall return
3. 1. r. gri'aler condemnation
1 Pet. 5. 4. ye shall r. a crown of glory
1 John 22. whatsoever we ask, we r. 2 John 8. look that we r. a full reward Job 4. 12. mine enr received n little of it Ps. 68. 18. thou hast r. gifts for men.59. 3. ye shall be r. wilhinit money, 9. 63. 9. in his love and pity, he r. them, 4 Luke I 68. hath visited and r. his people 24. 21. he that should have r. Israel Gal. 3. 13. Christ hath r. us frimi Ihe curse
1 Thess. 5. 27. that this epistle he r. Col. 4. 16 Act* 8. 30. iinderstandest thou what readext Rev. I. 3. blessed is he that readrth Neh. 8. 8. reading, 1 Tim. 4. 13. READY to pardon, God, Neh. 9. 17. Pi. 45. 1. tongue Is as a pen of a r. writer 86.5. tliou I.ord art good, anil r. to forgive. Eccl. 5. 1. he more r. to hear, than give Mat. 24. 44. be ye also r. Luke 12. 40. Mark 14. 38. spirit is r. but the ll™h weak Acts 21. 13. r. not to be hound only, Inil to Jer. 2. 30. they r. no correcti(m, Zeph. 3. 2. Mat. 10. 8. freely ye have r. freely give Luke 6. 24. ye have r. your C(uisnlatinn
I Pel. I. 18. not r. with corruptible thingi Rev. 5. 9. hast r. us lo God, by Ihe blootf
14. 4. these were r. from among men P». 34. 22. Lord redremeth soul of his servant
16. 25. hast r. thy good things ; and John I. 11. own r. him not 12. many r.
103. 4. who r. thy life from destructloB 72. 14. Ejih. 5. IB. redeeming the lime. Col. 4. .5. Job 19. 25. I know that my Hedermer livelh Ps. 19. 14. mv sirength and my R. 78. 35. the high God was their R. Prov. 23. II. Iheir R. Is miglily
16. i>f his fulness have we all r. Acts 8. 17. they r. Holy (ihost, 17. Il.r. word 20. 24. which I r.' of Lord, I Cor. 11.2,3. Rom. 5. II. Christ by whom have r. atonement 8 15. have r. the Spirit of adoption
I Tim. 6. 18. do good, r. to distrrliuto Tun. 4. 6. I am now r. lo he «ttfered
14 3. judge him not for Goil hath r. him rit. A. I. r. to every good work
Is. 63. 16. our I'alher and our R 48 17. Jer. .50. 34. their R: is strong. Is. 49, 96. Lev.25. 84. rf(/ern;>ni)n. Num. 3. 49. Ps. 49. 8. the r. of their soul is precioni
I Pet. 5, 2. willingly of a r. mind R«!v. 3. 9. strengthen thinas r to (lie Acts 17 II. rnidinfjtf, 2 Cor. 10. 6. REAP. L»v. in 9. ROW. Hoi. 10. i;i. iiloiigned wlckednrwi Iniiiiitty
15. 7. r. ye one another, as Christ r. us
I Tim. 3. Ifi. r. up into glory, Mark 16. 19.
4. 3. melts created to be r. with tlinnksgiving Heb. 11. 13. not havinp r. the promlsei Jer. 7. 28. olioyetli not, nor nceircth correction
111. 9. he sent r. unto his (leople
1 Cor. 9. 1 1 . a great thing II we r. your carnal Oni 6. In leaion shall r. If wo'fivlnt'nHt
ISO. 7. with him Is nienleous r. Luke 3. 36. that loo Hed for r. In JeruiaM*
2 Chron. 20. 97. the Lord made »liem to r Neh. 12. 43 God made them r. with great Ps 2. II. serve God and r. with trembling
Ezek. 16.61 shall r thy wavsand Ic ashsm. ed
Luke 21 98. your r. draweth nigh Rnm. 3. 'ii. throu;;!! r. in Christ Jesus mayest r. and be ccmfounded 36. 31. shall r. your own evil ways Mic. 6. 5. r. n hat Baiak consulted Hab. 3, 2. in wrath r. mercy Luke 1. 72. to r. his holy covenant
8. iW. waiting for the r. of our body
I Cor. 1. 30. made unto us wisilom and righteousness r. Eph. 1. 7. in whom we have r. Col. 1. 14.
5. 11. let all those that trust in thee r.
9. 14. I will r. in thy salvation, 13. 5. 51. 8. the btmes thou hast broken m,ay r. 58. 10. the righteous will r. when he seeth 63. 7. in shadow of thy wings I will r. 65. 8. thou makest morning and evening to r.
14. until r. of the purchased possession
16. 25. r. thou iti thy life-time ncet9ertst 17 32. r. Lot's «vlfe, Gen. 19 26 » Gal. 2. 10. that we should r the pocr Col. 4. 18. r. my bonds Heb. 8. 12, iniquity I will r no mora
4. 30. sealed unto the day of r. Heb. 9. 12. ha\'ing obtnined eternal r. for us REFI.VE, Is. 25. 6. and 48. 10. Zech. 13. 9. Mai. 3. 2, 3. REFORMATION, Heb. 9. 10. REFR.\IN. Prov 1 15. 1 Pet. 3. 10. Prov. 10. 29. he that re/rainah his lips is wise REFRESHING, Is. 28. 12. Acts 3. 19. REFUGE, Num. 35. 13. Josh. 20. 3. Deut. 33. 27. eternal God is thy r. P(. 9 9. the Lord will be r. for the oppivssed, 14. 6. Is 4 6. a id 2.5. 4. Pi. 57. 1. God is my r. and, 59. 16. and C2, 7. and 71. 7. and 142. 5. Jer. 16. 19. Ps. 48. I. God is our f. 7. 11. and 62. 8. Is 28. 15. we have made lies our r. Heb. fi. IS flet! for r. to lay hold on hope REFUSE, I.am. 3. 45. Amos 8. 6.
68. 3. let the righteous r. before God 85. 6. that thy people may r. in thee 86. 4. r. the soul of thy servant 104. 31. Lord shall r. in his works 105. 3. heart of them r. that seek the Lord, 48. 11. 119. 162. I r. at thy word as one findeth Prov. .5. 18. r. with the wife of thy youth 24. 17. r. not when thine enemy f'alleth Eccl. 1 1. 9. r. O young man, in thy youth
13. 3. r. them that are in bonds Nell.
4. Luke 23. 43. Ps. 63. 6 / remember, 143. 5. Jer. 2. 9. for—the kindness of thy youtn.
Lev. 26. 4.3. 7 will remeinlitr iiiy covenant, 45.
E/.ek. 16. UU. Ps. 79. 11.—the works of the Lord Jer. 31. .34.—their sin no more, 43. 25. Gen. 8. 1. God remembered Noah
Is. 29. 19. the poor among men shall r. 62. 5. thy God shall r. over thee
65. 13. my servants shall r. but ye shall Jer. 32. 41. 1 will r. over them to do good Zeph. 3. 17 he will r. over thee with joy Luke 6. 2;!. r. ye in that day ; leap for
19. 29. tiod r Abraham, and sent Lot 30. 22. God r. R.ichel, 1 Sam. 1. 19. Exod. 2, 94. God r. his covenant w ith Abnt ham. 6 5. Num. 10. 9. shall be r. before the Lord Ps. 77. 3. I r. <;od, and was troubled
1 Tim. 4 7. r. profane and old wives' fables Neh. 9. 17. refused to obey, neither mindful Ps. 77. 2. my soul r. to be comforted 118. 22. the stone which the builders r. Prov. 1. 24. I have called, and ye r.
10. 20. rather r. that your names are John 5. 35. willing to r. in his light
14. 28. if ye loved me ye would r. Rom. 5. 2. r. in the hope of the glory of God
78. 39 he r. they were but Hesh 98. 3. he hath r. his mercy and truth 105. 8. he r. his covenant for ever
5. 3. they have r. to receive correction
12. 15. r. with them that do r.
119. .52. I r. thy judgments of old 55. I have r. thy name in the night 136. 2.1. who r. us in our low estate
1 Cor. 7. .30. they that r. as though r. not
8. 5. r. 10 return, II. 10. r. to hear Jer. 31. 15. Rachel r. to be comforted Hos. 11. 5. because they r. to return
Pliil. 3. 3. worship God and r. in Christ Jesus Col. 1. 24. r. in my sufferings for you
137. I. we wept, when we r. Zi'-n Mat. 26. 35. I'eter r. the words of Jesus Luke 24. 8. they r. his words, and returned John 9. 17. Ills disciples r. that it was writtsA Rev. 18. .5. God liath r. her iniquities Ps. 103. 14. lie r. we are but du.n Lam. 1. 9. she r. not her last end
1 Tim. 4. 4. is good, and nothing to be r. Jer. 3. 3. thou refnsedgl to he ashamed
I Thess. .5. 16. r. e»ermore James 1. 9. let the brother of low degree r.
15. 18. rcfuseth to be healed Heb. 12. 25. r. not him that speaketh REGARD not works of Lord, Ps. 28. 5. Ps 66. 18. if I r. iniquity in my heart 102. 17. he will r. prayer of the destitute
1 Pet. 1. 8. ye r. with joy unspeakable Ps. 33. I. rejoice in the Lord, 97. 19. Is. 41. 16.
. and 61. 10. Joel 2. 23. Hab. 3. 18. Zecli. 10.
7. Phil. 3. 1. and 4. 4. Ps. 119. 14. 1 have rejoicrjl in Ilie way of Luke 1. 47. my spirit r. in God my Saviour
Ib 5. 12. that r. not the work of the Lord Prov. 1. 24. no man regariled Pg. 106. 44. he r. their affliction and cry Luke I. 48. r. low estate of his handmaid Heb. 8. 9 not in my covenant 1 r. them not Deut. 10. 17. God regatdnk not persons Job 34. 19. nor r. rich more than the poor Prov 12. 10. righteous r. life of his beast,3. 19. remcmbcrtiig, 1 Thess. 1. 3.
1 Kings 17. IM. call my sin to reintmbrance Ps. 6. 5. in death there is no r. ol thee
10. 21. Jesus r. in spirit, and said John 8. 56. Abraham r. to see my day
Is. 26. 8. r. of thee. 13. 96. put nie in r Lam. 3. 90. iii} K>ul hath them in r. Mai. 3. 16. ill a book of r. was written Luke I. 54. he hath hol|i«n Israel in r. of hid iiiercy 92 19. this do in r of me, 1 Uw U. 94, 9.5. John 14. 26. bring all things to your r. .Acts 10. 31. tliv alms are had in r 9 Tim. 1. 6. put in r. 2. 14. 2 l et 1. 12. aod 3. 1. Jude .5. Rev. 16. 19. Babylon came in r. bcftie Gai RE.MIT sins, they shall, John 20. 2j Mat. 26. 28. retmssion uf si?i.', Mark 1. 4 Luk<)
1 Cor. 7. 30. as though they r. not
Ps. 16. 9. my heart is glad, my glory rejoiceth 28. 7. Lord, my heart greatly r. Prov. 13. 9. the light of the righteous r.
13. 18. he that r. reproof shall be honored
15. 30. light of the eyes r. the heart
Is. 62. 5. as a bridegroom r. over his bride 64. 5. thou meetest him that r.
15. 5. he that r. reproof is prudent Bed. 5. 8. he that is higher than highest r. Rom. 14. 6. he that r. the day, r. it to Lord Mat. 22. 16. thou regnrde.it not the person REGENERATION, Mat. I'J. 28. Tit. 3. 5. REJECT, Mark 6. 26. Gal. 4. 14. Mark 7. 9. ye r. the comniandnieut of God Tit 3. 10. after first and second admonition, 1 Cor. 13. 6. r. not in iniquity, but r. in truth James 2. 13. mercy r. against judgment Ps. 19. 8. statutes of the I>ord rejnicixg heart
119. 1 11. they are the r. of my heart Prov. 8. 31. r. in the habitable parts of earth
Is. 65. 18. I create Jerusalem a r. and a joy Jer. 13. 15, 16. Ihy word was the r. of my Acts .5. 41. r. that they were counted worthy
1. 77. and 3. 3. and 94. 47. Acta 2. 38 and
10. 43. Rom. 3. 25. fiih. 9. 29. and 13. 18. REMNANT, Lev. 2. 3. Deut. 3. 11. 9 Kings 19. 4. lilt up thy prayer for the t Ezra 9. 8. leave us a r. to escape
1 Sam 6. 7. have not rejected thee ; but have
8. 39. the eunuch went on his way r. Rom. 12. 19. r. in hope, patient, .5. 2, 3. 2 Cor. 1. 12. our r. is the testimony of r. me
Is. 53. 3. he is despi.ied and r. of men Jat2. 37. Lord hath r. thy confidences
Is I. 9. except the Lord left us a small r
6. 10. as sorrowful, yet always r. Gal. 6. 4. he shall have r. in himself alone Hej. 3. fi. the r. of ho|)e, firm to the end RELIEVE, Lev. 25. .35. Is. I. 17. I's. 146. 9. Acts II. 29. 1 Tim. 5. 16. RELIGION, Acts 26. 5. Gal. 1. 13, 14. James
6. 19. r. mv law, 8. 9. r. word of the Lord 30. Loril r. them, 7. 29. and 14. 19. 2 Kings 17. 15, 20. Lam. 5. 22. Ho«. 4. 6. habt r. knowledge, I will r. thee Luke 7. 30. r. the counsel of God Hell. 12. 17. was r. for he found no place Jrlin 12 48. he that rrjfctM me REIGN, Gen. ;r7. 8. Lev. 26. 17. Exod. 15. 18. Lord shall r. ever, Ps. 146. 10. Prov. 8. 15. by me kings r. and princes
10. 21. a r. shall return, 29.
Jer. 1.5. 11. it shall lie well with thy r. 03. 3. 1 will gather the r. of my dock E/.ek. 6. 8. vet will 1 li-ave a r. Rom. 9. 97. 'a r. shall l)e saved, 1 1. ,5. REMOVE thy stroke from me, I's. .39. 10 Ps. 119.22. r. I'rcuii me reproacii and <-ontempt 99. r Inim me the way of lying Prov. 4. 27 r. thy fcpot from evil
1 . 26, 27. Acts 13. 43. religintis, James 1. 26. REMAINDER, 1 Thess. 4. 13. Rev. 3. 2. Eccl. 2. 9. Lam. 5. 19. John I. 33. John 9. 41. therefore your sin remainetk 2 Cor. 9. 9. his righteousness r. for ever Heb. 4. 9. there r. a re.st for people of tJod
23. 10. r. niit the old land mark.30. 8. r. far from me vanity and lies Eccl. 11. 10. r. sorrow from thy heart Mat. 17. 2(1. r. hence, and it shall r. Luke 22. 42. if willing r. this cup from m-J Rev. 2. '}. I w ill r. ihy caiiilleslick
If. 32. 1. a king shall r. in righteousness Jer. 2:1. 5 a king shall r. and prosper IjUke 19. 14. not have this man to r. over us Rom. 5. 17. shall r in life by one Christ our lord
10. 211. there r. no more sacrifice for sin
1 John 3. 9. his seed r. in him
Ps. 76. 10. remainder of wrath restrain REMEDY, 2 Chron. 36. 16. Ps. 6. 15. &.29. 1. REMEMBER, Gen. 40. 23. Neh. 1. 8. Gen. 9. 16. look upon it that 1 may r. Exod. 13. 3. r. this day ye came out of Egj p* Deut. 5. 15. r. that thou wast a servant
] <'or. 4. 6. would to God ye did r. 8 Tim. 2. 12. if we suffer, we shall also r. Rev. 5. 10 we shall r. on the earth 32. 5. they sh.all r. for ever and ever Rom. 5. 14. death rtiMd from Adam to Moses 21. that as sin r. unto de ith so nlight Bev. 20 4. they lived and r. w-'.h Christ a thousand years
Ps. 103. 12. so far he rrnmrrd our i.iiqiiity Prov. 10. 30. the righteous shall never be r
Is. 30. 20. teachers not be r. into a corm r Lzek. 36. 17. as uiicleaiiiiess of a r. wr man Gal. I. 6. so soon r. fiom him that calleth you UE.NDER vengeance, Deut. :i2. 41, 43. 2 Chron. 6. 30. r. to every man accoiding unin
7. 18. slialt well r. what the Lord did
8. 18. thou shall r. the Lord thy God all his ways Job 33. 26. he will r. to iiian his righteoi Mness
9. 7. r. and forget not how thou provoked 39. 7. r. days of old, consider the years 2 Kings 20. 3. r. how I walked before thee
1 Chron. 20.' 12. thou reifrnrjt over all Ps 93. 1. the \MTi reijrnrtA. 97. 1. and 99. 1.
34. II. wiu'k of a man shall he r. to hn Ps. 116. 19. w hat shall I r. to th; Lord
Ps. 90. 7. we will r the name cd"tbe Lord
.52. 7. that saith unto Zion. thy Gml t. Rev 19. 6. Alleluia. Lord (Jod om.-.;potcnt r. REINS, Job 16. 1.3. and 19. 27. P». 7. 9. God trieth hearts and r. 26. 2. Jer. 17 10. and 20. 12. Rev. 2. 2:) ft 16. 7. my r. instruct me in the night 73.21. I was pricked in my r. 139. 13. thou hast possessed my i Pror 23. 16. my r. shall rejoice Ut. 12. 2. thou art far Ir<im their r. REJOICE, Erod. IH. 9. Deut. 12. 7. Deot. 28 &3. the Loid will r. over you
I'lov. 96. 16. than men that can r. a reasca Mos. .4 f. the calves of our lips Mat. 99. 21. r. to Cesar the things which R(un. 13. 7. r. to all llien dues
22. 27. shall r. and turn to the Lord
25. 6. r. tliy mercies, 7. r. not our sins
71. 9. r. thy ronsrf.gation, 18.
79. 8. r. not again.st us former Iniquities, 1 Tliesp. .5. 1.5. thai none r. evil for evl., 3 9 2 Chron. ?3 i5. Ile/.ekiali renderid not agin RENEW right spirit within me, I's. 51. 10
Is. 64. 9. Jer. 11 10. Hoh. 8. 13.
89i 47. r. how short m / lime is
1 19. 49. r. the word ui to thy servant
Is. 40. 31 wait on Lord shall r. their streoglt Heb. 6. 6 to r. them again to repentance
132. 1. r. David and all his afflic"ion« Eccl. 12. 1. r. thy Creator in the d /s m Song I. 4. we will r. tt;y love mrit than I's. 103. 5. thy youth is renrrrrd like eagle*' 9 Cor. 4. 16 inward man is r. day by day Eph. 4. 23. be r. in spirit of TOur iiiind Col. 3. 10. r. in knowledge, image ol til*
Is. 43. 25. I will not r. thy sini>
46. '«. r. this, and T.iur8el-.e<f men Jer 31. wo. I do er.i-ne Mtlv r. Uhu <iill
1 Sam. 2. 1. because I r. in thy salvation 2 ChfDO. 6. 41 let thy nints r in goodness
RESTORE, Ps. 51. 12. and 23 3. A V
Ps. 101. 30 thou reneicest face of the earth Rom. 12. 2. renei Dins:, Til. 3.5. RENOUNCED hidden things, 1 Cor. 4.2. 8EXOVVN, Ezek. 34. 29. and 39. 13.
Prov. 15. 5. he that regardeth r. is ; rudent
Is. 58. 12. Luke 19. b. Gal. 6. 1. Exod. 22. 3. restilution. Acts 3. 21. RESTRAIN, I Sam. 3 13. Job 15.4. fu-T
10. he that hateth r. shall die 31. beareih r. ahideth among the wise 32. heareth r. gelteth understanding
IS. 14. 20. renowned, Ezek. 23. 23. REND heavens and come, Is. 64. 1. Joel 2. 13. r. hearts and not your garments Jer. 4. 30. though thou rrndest thy face with kEPAIRER of breaches. Is. 58. 12.
10. Is. 6)3. 15. RESURRECTION, Mat. 22. 23,28, 30. Ads 23. 8. 1 Cor. 15. 12. Heb. 6. 9. Luke 20. 36. children of God being childiea of r. John 5. 29. dime good to r. of life; doreei
17. 10. r. entereth more into a wise man 29. 15. the rod and r. give wisdom 2 Tim. 3. 16. scripture is profitable for r. Ps. 38. 14. repriwfs, Prov. 6. 23. 50. 21. I will roprnve thee, and set them 141. 5. let liini r. me, and it shall be an Pr. 9. 8. r. not a scoriier, lest he hale thee Hos. 4. 4. let no man strive, nor r. another John 16. 8. r. world of sin, righteousness judgment Eph. 5, 1 1. "^'orks of darkness bul r. them Ps. 105. 14 le reproved kings for Iheir sakes Prov. 29. 1 he that being often r. hardenelh John 3. 20. est his deeds should be r. Eph. 5. 13. all tilings that are r. are inanife.st
REPAY, Job 21. 31. and 41. 11. Deut. 7. 10. he will r. him to his face to r. of damnation
II. 25. I am the r. and the life Acts 17. 18. preached Jesus and the r. 94. 1.5. there shall he a r. of the dead Rom. G. 5. in likeness of his r. Phil. 3. 10. power of r. 12. attain r. 2 Tim. 9. 18. erred, saying, that the r. i* Heb. II. ,35. might obtain a better r. Rev. 20. 5 this "is the first r. 6. RETAIN, Job 2. 9. John 20. 23. Prov 3. 18. and 11. 16. Eccl. 8. 8. Rom. 1.98. Mic. 7. 18. retaineth not his ancer for ever RETURN to the ground, Gen. 3. 19. r. t» dust
Is. 59. 18. according to their deeds he r. Horn. 12. 19. vengeance is mine, I will r.
Pr. 13. 21. to the riahteous good be repaid REPENT of this evil, Exod. 32. 12. .Num. 23. 19. not son of man that he should r. Deut. 32. 36 Lord shall r. himself for ser vants
1 Sam. 15. 29. not a man, that be should r.
1 Kings 8. 47. r. and make supplication Job 42. 6. 1 abhor, and r. in dust and ashes
Is. 29. 21. snare for him that reprweth in Prov. 9.7. he that r. a scorner, getleth shame, Ps. 90. 13. let it r. thee, conrerning thy servant
135. 14 he will r. himself concerning
Jer. 18. 8. I will r. of evil 1 thought to do Ezek. 14. 6. r. and return from, 18. 30.
1.5. 12. scorner lovelh not one that r. him 25. 12. rtprmer, Ezek. 3. 26. REPUTATION, Eccl. 10. 1. Acts 5. 34. Gal. 2. 2. Phil. 2. 7, 99. REQUEST, Ps. 106. 15. Phil. 4. 6. REQUIRE, Gen. 9. 5. and 49. 29. Ezek. 3. 18, 20. and 33. 8. Deul. 10. 12. w hat doth the Lord r. Mic. 6.8.
1 Kings 8. 48. r. to thee with all their hearv Job I. 21. naked shall I r. thither
Joel 2. 14. if he will r. and leave a blessing Jonah 3. 9. can tell if God will turn and r. Mat. 3. 2. r. for kingdom of heaven, 4. 17. Mark 1. 15. r. and believe the gospel
Ps. 73. 10. his people r. hither 90. 3. r. ye children of men
116. 7. 1, unto thy resl, O my soul Eccl. 12. 7. the dust shall r. lo the earth Song 6. 13. r. r. O Shiilaniite ; r. r. that
6. 12. preached that men should r. Luke 13. 3. except ye r. ye shall all perish,.5.
16. 30. went from the dead, they will r.
Is. 10. 21. remnant shall r. lo Goil, 'H. 21. 12. if ye will inquire, ini|uire ; r.come
18. 19 speak in my na.iie, I « ill r. it
17. 3. if he r. forgive him, 4. Acts 2. 38. r. and be baptized every one.35. 10 the ransomed of Lord shall r.51. II 55. 11. mv word shall not r. to me void Jer. 3. 12. r.'thou backsliding Israel, 14. 99.
1 Kings 8. .59. maintain as matter shall r. Prov. 30. 7. two things have I required
3. 19. r. and be converted, that your sins
Is. 1. 12. who r. this at your hand Luke 12. 21). shall thy soul be r. of thee 48. of him shall much be r.
8. 22. r. of this thy wickedness
17. 30. cominandeth all men to r.
4. 1. if thou wilt r. r. unto ine
21). 20. should r. and mm to God R»v. 2. 5. remember whence fallen and r.
15. 19. let them r. lo thee, bul i. not thou Hos. 2. 7. go and r. to my first husband
1 Cor. 4. 2. it is r. of .stewards to be faithful REQUITE, Ren. .50. 15. 2 Sam. 16. 12. Deut. 32. fi. do ye thus r. the Lord
5. 15. I will go and r. to my place
If), r. or I will come unto thee quickly 21. I gave her space to r. of her fornications
7. 16. they r. but not to the' Most High
II. 9. I will not r. lo destroy Ephraim Mai. 3. 7. r. to me, and I will r. to you
1 Tim. 5. 4. learn to r. their parents 2 Chr. 6. 93. judge, hy reqnitivg wicked RERE-VVARD, Is. 52. 12. and .58. 8. RESERVE, Jer. 50. 20. 2 Pet. 9. 9. Jer. 3. 5. will he r. his anger for ever Job91.30. wii ked i.s wcrnfrf to destruction
3. 19. be zealous and r. Gen. 6. 6. repented the Lord, Exsd. 32. 14. Judg. 2. 18. 2 Sam. 24. 16. Joel 2. 13.
18. then sh.nll ye r. and discern between Ps. .35. 13. my praj er retvmed into my hocon 78. 34. thev r. and inquired early aftei God Amos 4. 6. ye r. not to me, 8— II.
Jer. 8. 6. no man r. him of his wickedness Mat. 21. 29. ifterward In; r. and went 27. 3. Judr.s r. himself, and brought the I Pet. 1. 4. inheritance r. in heaven for you Jiide 6. r. in everlasting chains to judgment Jer. 5. 24. he re.ierretli the appointed weeks
Ijiike 15. 7. over one sinner that rcpenteth let. 15. 6. repentin<r, Hos. 11.8. Hos. 13. 14. repcu Uince hid from mv eyes Mat. 3.8. fruits meet for r. Luke 3. 8.
1 Pet. 2. 95. are now r. unto the Shepherd
Is. 30. 15. in reluming and rest shall ye be saved Jer. 5. 3. they refused to return, 8. 5. IIo*.
Nah. 1. 2. he r. wrath for his eneiniea RESIDE, Zepli. 9. 9. Mai. 9. 15. RESIST not evil, Mat. 5. 39. 7.erh. 3. 1. ."^atan al his right hand to r. him Arts 7. 51. ve do always r. the Holv Ghost 9 Tim. 3. 8'. so do these r. the truth James 4. 7. r. the devil and he will tiee
11. [ baptized you with water untor. 9 13. not to call righteous but sinners to r. M<irk 1. 4. baptism of r. Luke 3. 3. Luke 15. 7. just persons need no r.
11. .5. Deut. 30. 9. rettim to the l.nrd, 1 Sam. 7. 3.
Is. .5.5. 7. Hos. 6. I. and 3.5. and 7. 10. and 14.1,7. REVEAL, Pr. II. 1.3. Dan. 9. 19. Job 20. 27. heaven shall r. his iniquity
1 Pet. 5. 9. whom r. steadfast in faith Rom. 9. 19. who hath re/nsted his will Ileh. 19. 4. have not yet r. lo blood Rom. 13.2. that rc-ihtrth shall receive damnation Jam. 4. 6. God r the proud, 1 Pet. .5. 5. RESPECT to Abel, Lord had. Gen. 4. 4. Ex. 9. 95. Lev. 2(i. 9. 9 Kings 13. 23. Dent. 1. 17. ye shall not r. persons 16. 19. 9 Chr. 19. 7. nor r. of persons with God, Roi.
24. 47. that r. and remis,>iion be preached Acta 5. 31 give r. to Israel and forgiveness
1. 16. pleased God fo r. his Son in me Phil. 3. 15. God shall r. even this unto yo« Deut. 99. 29. lho.se things w hich are revealti
11 18. hath God to Gentiles granted r.
13. 24 preached baptism of r. to all people 90. 21. testifying r. towards God, and Rom. 2. 4. goodness of God leadeth thee to r.
Is. 99. 14. it was r. in mine ears,53. I. lo w horn is the arm of the Lord r. Mat. 10 96. covered that shall not he r.
II 25. hid from wise, and r. them to
11. 2!t. gills of (iod are without r. 2 Cor. 7. 10. godly sorrow worketh r. to I(). 17. flesh and blond hath not r. it Rom. I. 17. righteousness of God r. from faith
Ileb. 6. 1. not laying foundation of r.
9. 11. Eph. 6. 9. Col. 3. 95. Acts 10.34. Job 37. 21. I Pet. 1.17. Ps. 40. 4. r. not proud, 138. 6. r. the lowly
12. 17. fo\ind no place of r. though he 2 Pet. 3. 9. but that all should come lo r. REPETITIONS vain. Mat. 6. 7. REPLIEST against God, Rom. 9. 20. REPORT, evil, (Jen. 37 2. Num. 13 32. and 1 Cor. 9. 10. God hath r. them to us 2 Tlie.ss 1. 7. when the Lord Jesus shall ber.
110. (>. I have r. lo nil thy commandments Pr. 91. 93. not g<iod to have r. of persons, 28. 21. Lev. 19. 15. James 2. 1,3, 9. Heh. 1 1. 2li. he had r. to the recompense REST, Ex. 16. 23. and 33 14. Deut. 19 9. Ps. 9n. II. not enter into my r. Ileb. 3. 11. 116. 7. return lo thy r. O my soul 139. 14. this is my r. ; here I will dwell
9. .3. falling nway, and man of aia he r. Pr. 20. 19. a tale-bearer rerenleth secrets Amos 3. 7. he r. his secret to his servants Rom. 9. .5. rerelalioK, 16. 2.5. Gal. 1. 12. Eph
14. :»7. Neh. 6. 13. Ex. 23. I. sli. 'ild not raise a false r. Vc. 15. 30. a good r. maketh bone* fat
Is. .53. I. wJio hath believed our r John 12. 38. Rom. 10. 16. 2 Cor. 6. 8. hy evil r. and good r.
I. 17. and 3. 3. I Pot. I. 13. 9 Cor. 18. 1 Rev. 1.1. REVELLINGS, Gal. 5. 91. 1 Pet. 4. 3. REVENGE, Jer. 15. 15. 2 Cor. 7. II. and I«L
Is. II 10. his r. shall be glorious
1 Tim 3. 7. a good r. of Iliem, who are ffeb. 11.2. obtained a pooil r. REPROACH, Josh. .5. 9. Neh. 1.3 Ps. 69.7 Prov. 18. 3. Is. 5). 4. Jer. 31. 19. Ileb 13.
9,, '. 19. this is the r. and the refreshing
6. Nah. 1. 9. Ps. 79. 10. by rerenfeing blood of his servant Num. 35. 19. rerrnjrer, Rom. 13. 4. REVERENCE my sanctuary, Lev. 19.30. Ps 89. 7. lo he had In r. of all nhoul him.10. !5. in returning and r. shall he saved
62. 7. give him no r. till he »-stablish Jer. 6 16. shall find r. lor your souls Mic. 2. 10. this is not your r. it is polluted Mat. II. 2H, 99. I will L'ive r. to your souls
13. Gen. 30. 23. Luke 1. 25. Job 27. 6. my heart shall not r. nie P». 15. 3. take'.h up a r. ngainst neighb r.ir
Kpli. 5. 33. wife, see that she r. her husband.\i'ls 9. 31. then had the churches r. 2 Thess. I 7. who are troubled, r. with us Ileb. 4. 9. r reiiininrlb for the people of God
20. r. hath broken my heart, 119. 22. PrriT 14. 34. sin Is a r. to any people N. 51. 7. fear ye not the r. of men Jo«l 2. 17. give not thine heritage to r. 7,eph. 3. 18. to whom r of it was a burden Ileh. II. 2li. esteeming the r. of Christ
Ileb. 19. 28. serve God acceptably with r. Ps. 111.9. holy and rererrnd is his name REVILE, Ex. 99. 98. M.at. ,5. II.
10. enter into his r. 1 1, enter that r Rev. 14. II. they have no r. dav nor night Ps. Ifi. 9. my tlesli shall r. in hope 37. 7. r. in the Lord, and wait patiently
1 Cor. 4. 19. being reriled, we hleas
1 Pel. 2. 23. when he was r. r. not ngnlii
1 Cor. 6. 10. nor rerilers inherit kingdom
Is. 51. 7. rerilivff, Zeph. 9. 8. REVIVE us again, Ps. K5. 6.
9. t. of them Ihiit rrprmirhrd thee 2 Cor. 12 10. I take pleasure in rrpronches
125. 3. the rod of the wicked shall not r.
Is. .57. 2. in peace r. on their beds 20. wickedness, like the troubled sen, cannot r. Ilnh. 3. 16. I might r. In the day of trouble Zeph. 3. 17. he will r. in his love Rev. 14. 13. dead In the Lord, r. from labours Rom. 2. 17. art a Jew, and rr.<lr.nt In the law Joh2H. 23. re.ilrlli wisiimn, Prov. 14. 33. Eccl. 7. 9. ancer r. in the Itosoui of fools
Is. .57. 15. to r. the spirit of the humble; tM
Pr. M. 31. repronrhrlli his M liter, 17. 5.
1 Pet. 4. 14. if reprnnrlird fo name of Chrlut K KPROnATK, Jer. ('.. 30 Rom. ! . 21. 2 Cor. lo r. the heart of the contrite ones Hos. 6. 9. after two days will he r. ns
14. 7. Ihey shall r. as the corn, and grew Hah. 3. 9. r. thy work in midst of yeara Rom. 7. 9. sin revived and I dice
5, H, 7. 2 Tim. 3. H. Tit. I. 16. R RPROOF, astoiiiwhed at, Job 2». 1 1.
I'rov. 1.2:). Inrn ye al ii.y r. I will pour 25. would non» of my r. 30.
14. 0. Christ died, ard rose, and r Ezra 9. 8. give us a little trm'ria,', W REVOLT more and more, Is. I. 5.
10 17. he Iliat reliiseth r. «r-eth
I Pet. 4. 14. spirit of God r. upon you Num. 10. .33. re.ilinfrplnre, 2 Vhr. 6. 4' Prov
Itf. 1. he that hateth r. is brutish
31. 6. cl lldron of Israel kive ieeply mwIW "i 18 he that regardeth r. shall be boooiire<1 a4. 1.5. I». 32. 18. Jer. 50 « I
Job 34. 93. will not lay on man more r
Rom. 5. 19. by obedience of one i.;iiy niat.et 2 Thess. 1. 5. a manifest token of r. jiidgiaen
CT 5. 23. this people liath a revolliHg heart li. 2d. rerv Llers, Has. 5. 2. and 9. 5. tEWAKO, exceeding great, Gen. 15. 1. Jeut. Kl. 17. God taketli nut r. Ps. 15. 5. P» 19. 11. in keeping tttein is great r. 58. 11. tliere is a r. I'ur the rigliteous
Pa. 19. 8. st.itutes of the Lord are r. 3;). 4. 51. 10. renew a r. spirit within me 119. 12d. 1 esteem all thy precepts to be r. Pr. 4. 11. 1 have led thee in r. paths 25. let thine eyes look r. on before thee
1 1'im. 1. 9. law is not made for a r. man Jam. 5. 16. fervent prayer of r. man availe;.b
1 Pet. 4. 18. if the r. scarcely be saved
1 John 3. 7. he that doeth righteousness is r even as he is r. Rev. 22. 11. he that is r. let him be r iiill Tit. 2. 12. live soberly rigkteousUj, a,\i godly Deut. 6. 25. it shall be our righ Uunsness to 33. 19. offer the sacrifice of r. Ps. 4 6 '
127. 3. fruit of the wojnb is his r. Vr. 11. ItJ; that fioweth righteousness sure r.
8. 9. all r. to them that find knowledge
12. 5. thuuglus of the righteous are r.
14. 19. a way which seeinetli r. to ni#Ln 21. 2. way of man is r. in his own eyes
Is. 3. II. r. of his hands shall be given hiui
5. 23. wlio jnstity the wicked for a r. Mic. 7. 3. the judge asketh for a r. Mat. 5. 12. great is your r. Jn heaven
Is. 30. 10. prophesy not unto us r. things Ezek. 18. 5. be just and do lawful and r. Hos. 14. 9. the ways of the Lord are r. Amos 3. 10. they know not to do r. Mark 5. 15. clotlied and in his r. mind Luke 19. 57. judge ye not what is r. .\cts 4. 19. whether it be r. in sight of God
Job 29. 14. I put on r. and it clothed me 36. 3. I will ascribe r. to my Maker Ps. 11. 7. righteous Lord loveth r. 45. 7. 15. 2. walketii uprightly and workett i 85. 10. r. and peace have kissed eadi other 97. 2. r. and judgment are habitation of 106. 3. he that doeth r. at w.. unies Pr. 10. 2. r. delivereth from death, 11. 4.
6. 2. verily they have their r. 11 41. shall receive a prophet's r. Roni. 4. 4 the r. is not reckoned of grace
I Cor. 3. 8. man shall receive his own r. Col. 2. 18. let no man heguile you of r.
3. 24. receive the r. of the inheritance
8. 21. thy heart is not r. in sight of Go.d.'^cts 13. 10. not cease to pervert the r. ways Eph. 6. 1. clvihlren obey parents ; this is r. 2 Pet. 2. 15. forsaken the r. way, gone astray Rev. 99. 14. they may have r. to tree of life 2 Tim. 2. 15. rightly dividing word of truth Gen. 7. 1. seen thee ngkteous before me 18. 23. wilt destroy r. with wicked, 20 4. Num. 23. 10. let me die death of the r. Deut. 25. 1. justify r. and condemn wicked
1 Tijn. 5. 18. labourer is worthy of his r. Hel> 2. received just recompense of r.
II. 5. r. of perfect shall direct his way
11. 2(i. had respect to recompense of r. 2 John 8. that we may receive a full r. Mat. B. 4. Father shall r. thee openly 2 Tim. 4. 14. Lord r. him according to Rev. 22. 12. I come and my r. is with me
6. r. of the upright shall deliver them 18. to him that sowelh r. a sure rewart? 19. r. tendeth to lilc ; so evil to death 12 28. in the way of r. is life
13. 6. r. keepeth the upright in the way 14. 34. r. exaltelh a nation, but sir. le proach
18. 6. r. her as she rewarded yon Ps 103. 10. nor r. ns according to iniquities
Is. 3. 9. they have r. evil to themselves Ps. 31. 25. plentifully rewardetli the proud H« l). H. f). rewarder of them that seek him RICH, GCM. 13. 2. and 14. 23. Ex. 3(1. 15. Pr 111. 4. hand of the diligent maketh r. 22. the blessing of the Lord maketh r.
1 Kings 8. 32. justifying r. to give him Job 4. 7. where were the r. cut off 17. 9. the r. shall hold on his way Ps. 1. 6. the Lord knoweth the way of the r. 5. 12. thou wilt bless the r. with favour
15. 9. he loveth him that followeth aftei r 16. 8. better is a little with r. than grea 19. his throne is established by r. 31. if it be found in the way of r. Is. 11. 5. r. shall be the girdle of his loins 26. 9. inhabitants (tf world will learn r 28. 17 judgment to line, and r. to plumiyt I 32. 17. the work of r. shall be peace 45. 24. in the Lord have I r. and strength 46. 12. far from r. 13. 1 bring near my i 54. 17. their r. is of me, saiili the Lord 61. 3. trees of r. planting of the Lord 10. covered me with robes of r. 62. I. till r. thereof go forth as brightness 64. 5. that rejoiceth and worketli r. Jer. 2;!. 6. be called the Lord our r. 33. 10 Dan. 4. 27. break off thy sins by r.
7. 11. God jiidgeth the r. 11.5. Lord trielh r. but wicked he hateth
7. maketh himself r. yet hath nothing
14. 90. the r. man hath many friends
18. 11. r. man's wealth is strong city, 10.
.32. 11. rejoice in the Lord ye r. 33. 1. 34. 17. the r. cry, and Lord heareth
15. 99. the r. answereth roughly 22. 9. r. and the poor meet together 23. 4. labour not to be r. 28. 1 1, r. man is wise in his own conceit 90. he that hasteth to be r. shall not Eccl. 5. 12. abundance of r. will not suffer sleep
19. many are afflictions of the r. 37. 17. the Lord upholdeth the r. 25 I have not seen the r. forsaken 99. .he r. shall inherit the land 55. 22. shall never suffer the r. to be moved 58. 11. verily there is a reward for the r. 64. 10. the r. shall be glad in the Lord 68. 3. let the r. be glad and rejoice 92. 19. the r. shall tlourish like the palm tree 97. II. light is .-sown for the r. 119. 6. r. shall be in everlasting remembrance 195 3. the rod shall hot rest on lot of r. 141. 5. let r. smite me; it shall be kind-
10. 90. curse not r. in thy bed-chamber
9. 7. O Lord, r. belongeth unto thee 24. end of sins, and to bring an everlasting r.
Jer. 9. 21. let not r. man glory in his riches Mat. 19. 23. r. man hardly enter kingdom Luke 1. 53. the r. he sent empty away
12. 3. that turn many to r. shine aa stars Zeph. 9. 3. seek r. seek meekness Mai. 4. 9. Sun of r. arise with healing in Mat. 3. 15. thus it becoinetli to fulfill all r.
6. 24. woe unto you that are r. 9. 21. lavcth up, and is not r. towards God 6. I. certain r. man which had a steward -8. 93. sorrowful, for he was very r. CCor 6. 10. as poor, yet making many r.
5. 6. they that hunger and thirst after r. 20. except your r. exceed r. of scribes 21. 32. John came in the way of r. Luke 1. 75. in holiness and r. before him John 16. 8. reprove world of sin, r. judgmenl '145. 17."Lord is r. Lam. 1. 18. Darf. 9. 14. 146. 8. the Lord loveth the r. Pr. 3. 22. his secret is with the r.
8. 9 Jesus, though he was r. became poor Eph. 9. 4 God who is r. in mercy, loved us
10. 3. will not suffer soul of r. to famish.'\cts 10. 35. he that worketh r. is accepted
16. labour of the r. tendeth to life 21. the lips of the r. feed many 24. desire of the r. shall be granted 25. r. is an everlasting foundation 98 the hope of the r. shall be gladness
1 Tini; 6. 9 they th.at will be r. fall in snare
13. 10. child of devil, enemy of all r. 24. 25. as he reasoned of r. temperance Rom I. 17. therein is the r. of God revealed
17. charge them that are r. in this world
18. that they be r. in good works James 2. 5. poor of this world r. in faith Rev. 2. 9. I know thy poverty, but thou artr.
3. 22. even r. of God by faith of J fhrist
311 the r. shall never be removed
4. 6. the man to whom God imputeth r II. a seal of the r. of faith lips of the r. know what is acceptable U. *J the r. is delivered out of trouble 91. seed of the r. shall be delivered 98. the r. shall Hourisli as a branch 30. fruit of the r. is a tree of life 31. the r. shall be recompensed in
3. 17. sayest, I am r. 18. mayest be r.
1 Chr. 99. 19. richr-t and honour come of Ph. 39. 6. he heapeth up r. and knoweth 49. 6. boast themselves in multitude of r. 59. 7. trusted in abundance of his r. 69. 10. if r. increase, set not your heart 104. 94. the earth is full of thy r.
5. 18. by r. of one the free gifl came 21. grace reign through r. to eterna. life
6. 13. .members as instruments of r. to God
12. 3. ro(U of the r. shall not be moved
18. became servants of r. to holiness, 19.
1 12. 3. wealth and r. shall lie in his house 119. 14. rejoiced as much as in all r. Pr. 3. Ifi. in her left hand r. and honour.5. the thoughts of the r. are right
8. 4. that the r. of law might be fulfilled
7. the house of the r. shall stand
9. 30. Gentiles who followed not after
10. a r. man regardeth life of his beast
11. 4. r. profit not in the dav of wrath r. have attained to r. even r. of faith, 31.
12. root of r. yieldeth fruit 96. r. is more excellent than his neighbour
28. he that trusteth in his r. shall fall
13. ft. the ranstim of man's life are his r.
14. 24. cr(»wn of the wise Is their r. 93. 5. r. make themselves wings and fly 27. 94. r. are not for ever, nor the crown
10. 3. ignorant of r. of God, establish their own r. have not submitted to r. of God, 5. r. of law, 6. r. which isof faith,9. 31. 10. with the heart man believeth to r. 14. 17. kingdom (»f God is r. peace, joy
13. 9. the light of the r. rejoiceth 95. r. eateth to the satisfying of his son I
30. 8. give me neither poverty nor r. Jer. 17. II. so he that getteth r. and not by Mat. 13. 22. deceilfulnesa of r. choke the word Luke Ifi. II. commit to your trust true r. Rom. 2. 4. despisewt thoii r. fif his goodness
14. .32. the r. hnlh hope in his death
15. 6, in house of the r. is much treasure
19. the way of the r. is made plain 99. Lord heareth the prayer of the r
1 Cor. I. 30; made nnto us wisdom and r. 15. 34. awake to r. and sin not 2 Cor. 5. 21 be made tne r. of God in him 6. 7. armour of r. 14. fellowship hath
18. 10. the r. runneth into it and is safe 98 I. the r. are bold as a lion Eccl. 7. 16. be not r tiver niuch, nor overwise y. 23. make known the r. of his glory
11. 12. if fall of them be r.of the worid S Cor. 8. 2. abounded unto r. of liberality Rph 1. 7. according to the r. of his grace
9. 10. increase the fruits of your r.
9. 9. one event to the r. and the wicf t
11. 1.5. his ministers •unisters of i Gal. 9 21. If r. come by the law Kph. 6. 14. having on the bre>"^'-plate of r Phil. I. II. being filled wiin me fruits of r 3. 6. touching the r. of law hlamelcH<i
2. 7. might shew exceeding r. of his grace Phil. 4. 19. according to his r. in glory Col. 2. 2. unto all r. of the full assurance, 1 27.
Is. 3. 10. say to the r. it shall be well -,vlth him 41. 9. raised up the r. man from the east
57. 1. the r. perisheth and are taken away 60. 21. thy people also shall he r. F.rek. 18. 24. when the r. turneth away Mai. 3. IR. discern between r. and wicked Mat. 9. 13. not cninc to call r. but sinners
9. not mine ifin t. but the r. of GoJ by I Tim. fi. 17. nortrust in uncertain r. Heb. II. 2f>. the reproach of ('brist greater r. Jamc« 5 2. your r. are corrupted, and your I Tim. 6. Il.foIb»v r. 2 Tim. 2. 22. Tit. 3 5. not by works of r, we have dun* f?ol. 3. If), word of God dwell WcWw, I. 27.
10. 41. shall receive a r. man's reward 25. 46. the r. shall go into life eternal Luke 1. 6. they were both r. hef^^'e God lli'h. 19. 11. yields peaceable fruits of r. James I. 'JO. nan workeih not the r ol God i Tim. fi. 17. fiveth us r. all things to enjoy RIllK, Pb. 45. 4, and Cfi. It Ilab. 3. 8. Deut 3:t. 9fi. ridetJi. Ps. fi8. 4, 33. Is. 19. I. RIGHT, Num. 97. 7. Dent. 91. 17. Gen. 18. 26. shall not Judge of earth do r. Eu%i!. i'- aaek uf hiin a r. way for un
3. 18. fruit of r Is sown in pence
18. 9. trusted that they were r. and despise d Rom. 3. 10. there is none r. no not one
1 Pel. 3. 14. if ye suff< r for r. happy are yi 2 Pet. I. I. through r. of (Jod our Saviour
5. 7. scarcely for a r. man will one die
2. 5. Noah A iirearher of r. G5
Rom. 15. 25. minister to ». 26. 31 1 Cor. It
Z J rl. 3 13 IV lereln dweileth r
1 Tim. 5. 17. let elders that r. well, beconnt ed worthy Rev. 12. 5. man-child was to r. all nations 2 San. 23. 3. ruletli over men must be just Ps. 103. 19. his kingdom r. over all Prov. .6. 32. he that r. his spirit than he Hos. 11. 12. Judah yet r. with God Mic. 5. 2. is to be ruler in Israel Mat. 25. 21. make thee r. over many things Acts 23. 5. not sjieak evil of r. of the jieople Rom. 13. 3. rulers are not a terror to good Eph. 6. 12. r. of darkness of this world RUN, Gen. 49. 22. Lev. 15.3. 1 Sam. 8. 11, Ps. 19. 5. Eccl. I. 7. Heb. 6. 20. 2 Chron. 16. 9. eyes of the Lord r. to and fro Ps. 119. 32. I will r. way of thy command ments Song 1. 4. draw me,.«'e will r. after thee
J Ji.hn 2. 29. -li iloeth r. is born of him 3 7. 1.* *>at dotlli r, is righteous Rev. 19 S. ftnr i en is the r. of saints Gru. )5. I), counlecl to him for righteousntsa,
1. 2 Cor. 8. 4 and 9. 1. Heb. 6. 10
1 Cor. 6. Vi. s. shall judge the world Epb. 3. 8. I am less than the least of ail •>
4. 12. for perfecting the for the mlBi** try i s :(«. 31. Koin. 4. 3, .% 9, 22. Gal. 3. 6.
1 Thess. 3. 13. coming 9f Jesus with all iii>a> 2 Thess. 1. 10. come to b« glorified in tria • Rev 5. 8. prayers of the s. 8. 3, 4.
J Kin!:s 8. 32. his righurasnesa. Job ;t3. 2t). Ps. 5(). «. t;zek. 3. 2( Mat 6. 33. Rom. 3. £ Vu 9. 9. f. '7 l">. irigh Uimmej! Hos. Itt 12. Acts 1' .>! Ps. !H). 13. anil *«. 9. Epb. 4. 24. Rev. 19. II. Heut. 9. 5. t/iy righteousness, Job 35. 8. Ps. 35. 26 ?.nri 40. 10. and 51. 14. and ti9. 16. and 119 142 Is 57. 12. and 58. 8. and (i2. 2.
11. 18. reward of s. 13. 7. war with » 14. II. patience of s. 15. 3. King of t
If). 16 bhuiilof s. 17. 6. and 18. 94.
19. 8. righleousnesa of a. 20. 9. camp af< SALT, Gen. 19. 26. Lev. 3 13. Mai S 3 Mark 9. 49 , 50. Col. 4. 6. SALVATION, Ps. 14. 7. and 5a 6. Exod. 14. 13. stand still and see 8 tt llw Lord, 2 Chron. 20. 17. Ps. 3. 8. s. belongelli only to the Lord 37. 39. s. id' righteous Ls of the LonI 50. 23. I will shew him the a. of Go4 M
I& 64. 6. all tiUT righteuusitess, Ezek. 33. 13. Dan. 9. 18. IMfiDI'R, Exod. 1. 13. lv. 25. 43, 53 RU>T, Tit. I 6. I Pel. 4. 4. 2 Pet 2. 13. mting, Roni. 13. 13. f rov. 23. 20. Tioiniis, 28. 7. Luke 15. 13. RIPE friiit, Exod. 22. 29. Num. 18. 13. Mie. 7.
Is. 40. 31. they shalj r. and not be weary Dan. 12. 4. many shall r. to and fro
1 Cor. 9. 24. let us r. so that we may obtain Gal. 2. 2. r. in vain, ,5. 7. ye did r. well Heb. 12. 1. let us r. with p.atieiice the race
2. 68. 20. our God is the God ofs. 65 5 85. 9. his s. is nigh theui that fear boa 98. 2. made known his s. 3. seen hie a. 119. 155. s. is far from the wicked 132. 16. I will clothe her priests with a. 149. 4. Lord will beautify meek Willi a.
1. Jer. 24. 2. r. fi?s, Hos. 9. 10. Nah. 3. 12. Gen. 40. 10. ripe grapes, Num. 13. 20. Is. 18. 5. Joel 3. 13. han est is r. Rev. 14. 15. RISE, Song 3. 9. Is. 14.21. and 24. 20. and 1 Pet. 4. 4. r. not to same excess of riot Ps. 23. 5. my cup runneth over Prov. 18. 10. righteous r. into it, and is safe Rom. 9. 16. it is not of him lhat r.
2(i. 14. and 33. )0. and 43. 17. and 54. 17 and .58. 10. I Thess. 4. 16. Prnv. 30. 31. rising, Luke 2. 34. RIVEK, E.xod. 1.22. and 4.9. Job 40. 23. Ps.
Is. 25. 9. we will rejoice in his s. 12. 3.
1. s. will God appoint for walls 33. 2. be our s. 6. strength ofs. 45. 17. Israel be saved h ith everlasting* 46. 13. I will place s. in Zion for Israel 52. 7. the feet of him that publisheth a. 10. earth shall see s. of God 59. lb. arm brought s. unto me, l>3. 5. 17. for an helmet of s. Eph. 6. 17. 60. 18. call thy walls s. thy gales praiw 61. 10. garments ofs. 69. 1. s. as a lamp Jer. 3. 2:1. in vain is s. hoped for ; in God ii
holy, Exod. Ifi. 23, 29. and 20. 8, —11. and 31. 14. Acts 13. 42. and 18. 4. Lev. 23. 3. seventh d.iy is the s. of rest Neh. 9. 14. madesi kno«'n thy s.
36. 8. and 46. 4. and 65. 9. Is. 48 18. and 66. 13. Rev 22. 1,2. Job 20. 17. rivers, 29. 9. P.s. 119. 136. Prov. 5. 16. and 21.1. Is. 32. 2. and 33.21. Mic.6.7. John 7. 38. ROAK, Is. 42. 13. Jer. 2.1. 30. Hos. 11. 10. Joel 3. 16. Amos 1.2. ROB, Lev. 19. 13. Prov. 22. 22. Alal. 3. 8. will a man r. God
13. 18. bring wrath by profaning the 3. Is. 56. 2. keepeth s. from polluting it, 6.
58. 13. call s. a delight, holy of the Lord Mat. 12. 5. priests prxifane s. and are blameless 28. 1. in end of s. as it began to dawn Lev. 19. 3. mil sMiiths, 30 and 26. 2. Is. 56.
Is; 42. 22. a people rubhr.d and spoiled 2 Cor. 1 1. 8. I r. other chtirtlies J(tb 5 5. the rnbher swalloweth up, 18. 9. John 10. I. that clinibeth up, is a thiefand a r. Ps. 62. 10. robbenj, Prov. 21. 7. Is. 61. 8. Amos
8. of Israel Lam. 3. 2(i. ipiietly wail for 9. of Ibe Lord Jonah 2. 9. s. is of the Lord Hab. .3. 8. didsl ride on thy chariots of s. Zech. 9. 9. the king coinelh and having a. Luke ly. 9. s. is come to thy house John 4. 99. we know s. is of the Jews Acts 4. 19. neither is there s. in any oth^> 13. 96. word ofs. sent, 47. be for 8. Rom. 1. 16. gospel is power of God to s.
4. Ezek. 20. 19, 13. and 22. 8,26. and 23. 38. and 44. 24. and 46. 3. Deut. 5. 12. sa Math-Jay, Neh. 13. 22. Jer. 17.
21. Acts 15. 91. Col. 2. 16. SACKCLOTH, Gen. 37. 34. Job 16. 15. Ps. 30. 11. and 35. 13. Is. 22. 12. Rev. 11. 3. SACRIFICE, Gen. 31. .54. Exod. 8. 2.).
3. 10. Phil. 2. 6. ROBIi, Is. 61. 10. Rev. 7. 9, 1.3, 14. ROCK, Exod. 17.6. Num. 20.8, 11. Dent 32.
4, 13, l.i, 18, 30, 31. P». 18. 9. Lord is my r. and fortress, 92. 15. 31. who is a r. save our God, 46. 31. 3. thou art uiy r. and fortress, 2. 61.2. le.id me to thf, r. hiijher than I 62. 2.' be only is niy r. and salvation, 6. 71. .Tl thou art my r. and my fortress 89. 26. iry Father and r. of my salvation 91. 9£. (Jod is the r. of niy refuge Mat. 7. 24 wise man built his house on a r.
1 Sam. 2. 29. wherefore kick ye at my s.
3. 14. Eli's house mt pureed with s.
II. 11. through their fall,s. is conie
15. 29. to obey is better than s. Ps. 4. 5. ol Ter s. of righteousness
13. 11. now is our s. nearer than 9 Cor. 1. 6. for your s. 6. 9. day of s Eph. I. 13. the gospel of your s. Phil. 9. 13. work out your s. with feai
40. 6. s. and offering thou didst not despise.50. 5. made a covenant with me by s. 51. 16. desiresi not s. else would give it
1 Thess. 5. 8. hope ofs. 9. lo obtain s, 9 Thess. 2. 13. God hath chosen yon to 2 Tim. 9. 10. lo obtain s. with eternal glurv
17. .s. of God are a broken spirit 107. 22. s. the s. of thanksgiving, 1 16. 17. 141. 2. lifting up of hands as evening s. Prov. 1.5. 8. 8. of wicked is abomination to Lord, .i7. 21. 3. to do justice more acceptable than s. Eccl. 5. 1. than lo cive s. of fools Dan. 8. 11. the daily s. was taken away
IR. 18. oil this r. will I build iny church
3. 15. scriptures able to make WM unto s. Til. 2. 1 1, grace of God « hich bringeth a. Heb. 1. 14. them who shall be heirs ofs.
1 Cli li). 4. that r. was Christ Ht V. 6. 16. said to the riic)!.<, fall on us ROD, Exod. 4. 4, 211. Num. 17. 2, 8. Ps 2^1. 4. thy r. and sratf comfort nie 125. 3. the r. of the wicked shall not rest Prov. 13. 24. sparclh the r. hnteth his son 22. 15. r. of correction shall drive it out 23. 14. thou Shalt heat him with the r. 29. 15. the r. and reproof pive wisdom
9. 3. how escape, if we negtet'l so ftreal
10. make the (\tptain of our s. iwifecl 5. y. became author of eternal s.
9. 97. cause s. and oblation lo cease
6. 9. better things that accompany a.
11. 31. take away the daily s. 12. II. Hos, 6. 6. desired mercy and not s. Mat. 9. 13. Mark 9. 49. every s. he salted with salt Rom. 12. 1. present your bodies a living s.
9. 28. shall appear without sin unto a lb. 10. 5. r. of mine anjier, staff of indignation Bzek. 20. 37. cause to pass under r. Lev. 27. 32. Mir. 6. 9. hear the r. 7. 14. feed with thy r. Rev. 12. 5. rule with r. of iron, 19. ROOM, Prov. 18. 6. Luke 14. 22. BOOT, Job 3. and 31. 12. Ps. r,^. 5. Deut. 29. 18. a r. that lieareth gall and wormwood Job 19. 28. seeine r. of matter is found in me ProT. 12. 3. r. of richteous not be moved N. 11. 10 there shall be a r. of Jesse
1 Pet. I. 5. kept through faith to s.
9. receiving end of faith, s. of soiilt Jude 3. write linto von of the common s
1 Cor. 5. 7. (^hrlst our passover is s. for us Eph. 5. 2. s. to God for a sweet smelling Phil. 2. 17. offered on s. of your faith
Kev. 7. 10. s. to our God, 19. 10. unit 19. I. Exod. 15. 9. GofI is become mv snlrntittu. Job
13. 16. Ps. 18. 9. and 25. 5. and 27. 1. and 38. 99. and 51. 14. and (.9. 7. and 88. 1. and
4. 18. a s. acceptable to God Heb. 9. 2ti. put away sin by a. of himself
13 15. 3. of praise, 16. with such s. God
1 18. 14. I«. 12. 2. Mie. 7. 7. Hah. 3. 18 Ps. 89. 96. rock of— 140. 7. strength o^- 2 Sam. 23. .5. thy covenant is all— and dcslr*
1 Pet. 2. 5. priesthood to offer spiritual s. SAtRlLEGE, commit, Rom. 2. 92. S.\n, 1 Sam. 1. 18. Ezek. 13.22. Mark 10.92. Eccl. 7. 3. by sittlness the heart is made better SAFE, Ps. il9. 117. Prov. 18. 10. and 29. 95. Job 5. 4. sitrrt)/, 11. Ps. 4. 8. and 12. 5. and Is. 46. 13.—shall not tarry, 49. 6. and 51. 5. d,
8. and 56. 1. Gen. 49. 18. t/iii siilrnlian, 1 Sam. 9. 1. Ps. 9.'17. 31. lake r. downward, 27. 6. Mat. .3. 10. axe is laid to r. of the tree
14. and 13. 5. and 90. 5. niid 18. 35. ami 91 1,5. and 35. 3. and 40. 10, 1(!. nnd 51. 1£ and 69. 13, 2<l. and 70. 4. and 71. 1.5. anJ 85. 7. and 106. 4. nnd 119. 41, 81, 193, 166. 174. Is. 17. 10. and 62. II. Luke9. 30. SAME, Ps. 109. 97. Heb. 13. 8. Rom. 10 19
13. 6. because it had no r. It withered Luke 17. 6. he thou plucked up by the r. Rem. 11. 16. if r. b« holy, so are tlie branches.33. 17. Prov: II. 14. and 21. 31. S.AINTS, Ps. .52. 9. and 79. 9. and 89. 5. Deut. 33. 2. come ten thousand of his s. Jude 14.
I Tim 6. 10. love of nriuiey is r. of all evil Heb. 12. 15. lest r. of bitternpss spring up Mat. 15. 13. r. Father not planted, shall be
3. all his s. are in thy hand rottt.eil up Kph. 3. 17. beind r. and ffroiindeii in love Col. 2 7. r. and built up in him in faith ROSE, Sons 2. If - IROYAL diadem in hnml of Cod, Is. 62. 3. James 2. 8. if ye fiiltil r. law according to 1 Sam. 2. 9. he will keep the feet of his s. 2 Chron. 6. 41. let thy s. rejoice In goodness Job 15. 15. he piitletli no trust in his s. Ps. 16. 3. goodness extended lo s. on earth 37. 28. Lord forsnketh not his s. 50. 5. gather my s. together to me 97 10. Tjord preservefh souls of his s. 106. 16. envied Aaron the s. of the Lord 116. 15. precious to Lord is death of s. 149. 9. this honour have nil his s. Prov. 2. 8. preserve! h the way of his s. Diin. 7. 18. fl. shall take the kingdom, 27. Hos. II. 12. Judah is faithful v/itli the s. Zerh. 14. 5. shall come and all s. with thee Rom. 1. 7. called to be s. 1 Cor. 1. 9. 2 Cor
1 Cor. 13. 4, 5, 6. Eph. 4. 10. SANCTIFY, Exod. 13. 2. and 19. 10. Exod. 31. 13. I am the LonI that doth s. yos Lev. 90. 7. 8. yourselves and be ye holy Num. 90. 19. ye believed nie not, to s. nia
Is. 8. 1.3. s. the Lord of hosts him.self E/.ek. 93. I will s. myself Joel 1. 14. s. 4 fast, 9. 15. s. congregalioB John 17. 17. a. Ihem through thy truth
1 Pel. 2. % ye are a r. priesthood RUBIES, p.lceof wisdom is above. Job 28.
18. Prov. 3. 15. and K. 11. and 31. 10. RITDOV Songf). 10. Lam. 4. 7. RIlDlMftXTS, Col. 2. 8, 20. Rin.E, F.slh. 9. 1. Prov. 17. 2. and 19. 10. Prov. 2.^. 28. hath no r. over his own spirit
19. for their sakes I s. myself Eph. 5. 26. might a. and cleanse i. 'ay water
1 Thess. .5. 9:1. the (Jod of jiencea. ymi who" J Heb. 1.3. 12. that he might a. the 'ftm{ t mlfered flal. fi. 16. wii k accordinp to tliis r. Phil 3 16. let i« wnik by the same r. Ileb. 13. 7. which h:ive r. over you, 17. Col. 3 15. let peace of God r. In your hearts T m 3. S how to r his own house
1 Pet. 3. 1.5. a. Ihe Lord God In your beam (ion. 3. 3. hlesar seventh day and MnN4|C«a
1. 1. F.(ih. I. 1. Col 1. 2 4. 12.26.
8. 97. Inlerri'ssio I for «. Eph. 6. 18. it Lev. 10 3. I will be s. in tbcn UM
IS. 13. necessity of s 9 Cor. 9. 19.
SA SC SE
James 1. 21. word aMe to s. 2. 14. faith & 5. IS. the prayer of faith slmll s. the sick 20. converts a sinner shall b. soul from Jude 23. others s. with fear, pulling them Ps. 6. 4. save me, .55. 16. and 57. 3. and 119. 94. Jer. 17. 14. John 12. 27. Is. 25. 9. save us, 33. 22. and 37. 20. Hoe. 14.
2 Pel. 1. 20. no prophecy of v is of jiri rate ll Mil SS. 51. ye i. ine not in midst of .sniel iob I. 5. Job sent and s. them and olfered
3. 16. wrest as do other s to own destructum SEA, Ps. 3.5. 7. and 72 8 Pr. 8 29. Is 48.
[8. 5. 16. God that is holy sliall be s. 13 3. 1 have conimaoded niy s. ones
18. aiMl 57. 20. Zech. 9. 10. Kev. 4. 6. and 10. 2. and 15. 2. and 21. I SEAL upon thine lie Art, Song 8. 6. John 3. :ii3. set to his s. tliat God is tn'.e Rom. 4. 11. s. of the righteousness of faith ier. I 5. before tliou earnest I s. thee Rsek. 20. 41. be s. in you berore the heatben
28. 22, 25. and 38. 16. »nd 39. 27. John 19. 36. Uini whom the Father liath s. Acts 20. 32. inherit, among tile s. 2fi. 18. Korn. 15. 16 offering of Gentiles 8. by Holy Ghost
1 Cor. 9. 2. 8. of my apostleship are ye 2 Tim. 2. 19. having this s. Lord knoweth Rev. 7. 2. angel having s. of Die living God Deut. 32. 34. seated up among my treasures Job 14. 17. my transgression is s. up in a bag Song 4. 12. a spring shut up, a fountain s John 6. 27. him hath God the Father s. 2 Cor. 1. 22. who hath s. us and given Eph. 1. 13. ye were s. with the Holy Spirit Rev. .5. 1. a iHxik s. with seven seals
3. Mat. 8. 25. 1 Pet. 3. 21. Ps. 44. 7 thou hast saccd us from our enemies 106. 6. he s. them for his name's sake
I Coi 1 2. 3. in Christ Jestis, 6. 11. bul ye are s. 7 14 uiibeliev'jig husband is s. by b. wife
Is. 45. 22. look unto me and be ye s. Jer. 4. 14. mayest be s. 8. 20. we are not s. Mat. 19. 25. who then can he e. Luke 18. 29. Luke 1. 71. should be s. from oiir enemies
I Till. 4 5 it is s. by word and prayer S Tim. 2. 21. s. and meet for the master's
7. 50. thy faith hath s. thee, 18. 42. llrb. 2 11. ttiey who are s. are all of one
13. 23. are few s. 23. 35. he s. otliers John 3. 17. world through him might be s.
10. 14. perfected forever them that ares H: t 23. 17. temple that sanctifieth the gift
7. 3. s. the servants of our God
Acts 2. 47. added to church such as should
4. were s. an hundrei and forty an4 four thousand of all the tribes of SEARCH out resting place, Num. 10.33 Ps. 139. 23. s. nie,OGod,and kHowmy heart Pr. 25. 27. men to s. own glory is not Jer. 17. 10 1 the Lord s. tlie heart, I try 29 13 when ye shall s. vvitli ine for all Lain. 3. 40. let us s. and try our ways Zeph. 1. 12. s. Jerusalem with candles Acts 17. 11. 8. the scriptures, J<ilin 5. 39.
1 Cor. 1. 30. sanctificatiun 1 Tliess. 4. 3, 4. 2 be s.
4. 12. no other name whereby must be s.
•."hesa. 2. 1.3. 1 Pet. 1. 2. S/.NCTUAKY, Ps. 63. 2. and 73. 17. Is. 8,
16. 30. what must I do to be s. Rom. 8. 24. we are s. by hope
14. EMk. U. 16. Dan. 9. 17. Heb. 9. 2. B 4Nn, Gen. 22. 17. and 32. 12. Job 6. 3. and
10. 1. prayer for Israel tliat they may be s.
29. 18. U. 10. 22. Mat. 7. 26. BAl'AN u ovoked David, 1 Chron. 21. 1. let I. 6. s lame also among them, 2. 1. Ps. 109. 6. 3. stand at his right hand M It. 4. 10 IV t thee hence s. 16. 23. L'Ate 10. 18 > belield s. as lightning fall
1 Cor. I. 18. to us who are s. it is power of God
5. 5. spirit may be s. in day of the Lord Eph. 2. 5. by grace ye are s. 8.
I Tim. 2. 4. who wiH have all men to be s. Tit. 3. 5. according to his mercy he s. us
1 Chr. 28. 9. the Lord se-arrhctli all hearts Pr. 18. 17. neighbour Cometh and s. Iiini
23. 31. s. hatli desired to have yon Ac's 26. 18. 1 urn from power of s. unto Gnd Kim. 16. 20. Cod shall bruise s. under feet
1 Cor. 2. 10. the Spirit s. deep things of God Rev. 2. 2.3. I am he that s. the reins and Job 10. 6. thou that seurchest after my sin Pr. 2. 4. 8. for her as for hidden treasure Judges 5. 16. great seardiivgs of heart SEARED with hot iron, I Tim. 4. 2. SEASON; Gen. 40. 4. Ex. 13. 10. Ps. 1. 3. bringeth forth fruit in his s. Eccl. 3. 1. to every thing there is a s.
1 Pel. 4. 18. if the righteous scarcely be s. Rev. 21. 24. nations which are s. shall walk Ps. 80. 3. skall bt saved, 7.«9. Is. 45. 17. and 64. 5. Jer. 23. 6. and 30. 7. Mat. 10.22. and 24.13. Mark 16.16 Acts 16.31. Roni. 5.
1 Oor. 5. 5. to deliver such an one unto s.
7. 5. thiit s. tempt you not for incontinency t ( 'or. 3. 11. lest s. gel advantage against
10, 11,26. I Tim. 2. 15. 2 Sam! 22. 3. God my refuge and my Suri/iur 2 Kings 13. 5. Lord gave Israel a s. Neh. 9. 27. Ps. 105. 21. forgat God their S. Is. 6:1. 8.
11. 14. s. is transformed into anuet <if
12. 7. the messenger of s. to b\itfct me
I Tim. I. 28. I have delivered to s. that Rev. 2. synagogue of s. 24. depth of s eATIA'l E,' Jer. 31. 14, 25. and 46. 10. BATISFY, Job 38. 27. Prov. 6. 30. P«. 90. 14. O s. us early with thy mercy 91. 16. with lung life I will s. him
Is. 50. 4. a tiingue to spenk a word in s. Luke 4. 13. departed from him for a s. John 5. 35. willing for a s. to rejoice in llgbt Acts I. 7. to know the times and the s.
Is. 43. 3. I am thy S. 49. 26. and 60. 16.
1 1. beside me there is no S. Hos. 13. 4.
4.5. 15. of Israel the S. Jer. 14. 8. Obad. 21. 8. shall come up on mount Zion Luke 1. 47. my Spirit rejoiced in God my S.
14. 17 gave us rain and fruitful s.
103. 5. who s. thy mouth with good 107. 9. he s. the lonii'ng soul
1 Tliess. 5. 1. of times and s. ye have no 2 Tim. 4. 2. he instant in s. and out of s Heh. 1 1. 25. enjoy pleasures of sin for a 8.
2. II. to you is born a S. which is Christ Acts 5. 31. him hath God exalted to he a S. Eph. 5. 2.3. Christ is head and S. of the body
132. 15. I will s. her i~or with bread
145. 16. thou s. desire of every living ttav, 5. 19. breasts s. thee at all times
1 Pel. 1. 6. for a s. ye are in heaviness C<d. 4. 6. let speech be seasoned with salt SECRET, Gen. 49. 6. Job 40. 13. Job 1 1. 6. shew (he s. of wisdom 29. 4. 8. of God on niy tabernacle, 15. 18. Ps. 25. 14. 8. of Lord is with tlieni that fear 27. .5. in s. of his talieriiacle he will hid* 31. 20. hide them in s. of thy presence 44. 21. he knoweth the s. of lieartB
1 Tim. 4. 10. who is the S. of all men
1. 1. God onr S. Tit. 1. 4. and 2. 10, 13. and .3. 4, 6. 2 Pet. 1. I, 11. Jude 2.5. 2 Pet. 2. 20. knowledge of our S. Jesus Christ SAVOUR, sweet, (Jen. 8.21. Ex. 29. 18. Lev.
55, 2. labour ». that which s. not tt. 17. 15. be satisfied W4th thy likeness 22 26. meek shall eat and he s.
36. 8 they shall be abundantly a. 63. 5. soul shall be s. as with marrow
1. 9. and 2. 9. and 3. Ki. Song 1. 3. I)ecause of s. of thy good ointment 2 Cor. 2. 14. manifest the s. of his knowledge
65. 4. s. with the goodness of thy house ft. 14. 14. X good man s. from himself
139. 15. when I was made in s. Pr. 3. 32. his s. is with the righteous
27 20. the eyes of man are never s. 3C 1.5. there are three things never s. Ecd. 5. 10. that loveth silver shall not be s. U. 9. 20. shall eat and n«t be s. Mic. 6. 14. 53. 11. see travail of his soul and be s.
15. we are to God a sweet s. of Christ
9. 17. bread eaten in s. is pleasant
16. to one s. of death ; to other s. of Eph. ,5. 2. sacrifice to God of sweet smelling s. Mat. 16. 23. snrourest not the things of God SA.Y, Mat. 3. 9. and 5. 22, 28, ,32, 34, 39, 44.
11. 13. tale-bearer revealelli s. 20. 19.
2,5. 9. discover not a s. to another Dan. 2. 28. a GoH that revealeth s. Amos 3. 7. revealeth his s. unto his seivuula Mat. 6. 4. alms in s. Fatlier seeth in s. John 18. 20. in s. have I said notliing
66. 11. be s. with breasts of her consolation ler. 31. 14. my people be 8. with goodness Bzek. 16. 28. thou couldest not be s. Amos 4. 8. they were not s. Hab. 2. h. his desire cannot be s. Num. 35. 31. shall take no satisfatlion, 32. SAVE your lives, preserve and, Gen. 45. 7. Gen. .50. 20. for good to s. much people and 7. 2-2. and 23. 3. I Cor. 12. 3. S<;ARCELY, Rom. .5. 7. I Pet. 4. 18. SCATTER them in Israel, Gen. 49. 7. Num. 10. 35. let thine enemies be scattered Mat. 9. 36. s abroad as sheep, Ezek. 34. 5. Luke I. 51. s. proud in imaL'ination of hearts
19. 38. a disciple, b\i\. secretly , lor fear of the Jews Rom. 2. 16. when God shall judge s. of meo SECT, Acts 24. 5. and 26. 5. a-id '3)' 22 SEDUCE, Ezek. 13. 10. MarK 13. 22. 2 Tim. 3. 13. seducers, 1 Tim. 4. 1. SEE, Ps. 34. 8. Mat. 5. 8. John 16. Qs. 1 Johe
Pr. 11.21. that sen Uerr.tk and yet increaseth SCEPTRE not depart from Judah, Gen. 49.
Jo'j 22. 29. he shall s. the huiilble person Ps 18. 27. thou wilt s. the afflicted people 28. 9. 8. thv people and lift them up
10. Num. 24. 17. a s shall rise out of Israel Ps. 4.5. 6. s. of thy kingdom is right s. Heb.
3. 2. Rev. 1. 7. and 22. 4. Mat. 6. 1. before men to be seev of them
19. 35. God will s. Zion, 72. 4. s. children of needy, 13. s. souls of needy 86.2. B. thy servant, 16. s. son of handmaid 109. 31. poor to 8. him, 145. 19. s. them
13. 17. desired to see and have not 8. 23. 5. their works to he s. of men John I. 18. no nian hath s. God ?t any time 20. 29-. tiioti hast s. and lielieved , they have not e. and \el believed 2 Cor. 4. 18. look notat things >ut al thini not s. for things b. are teni|Kiral, things not I. 8. Zech. 10. II. s. of Egypt shall depart away SCHISM, 1 Cor. I. 10. and 12. 95. SCHOLAR, 1 Chr. 25. 8. Mai. 2. 12. Gal. 3. 24. the law was our srhool-vuuter SCOFFERS, llab. I. 10. 2 Pet. 3. 3. SCORN, Job 16. 20. Ps. 44. 13.
118. 25. 8. now , send prosperity ff 20 22. wait on Lord and he shall s. thee
35. 4. God will come and s. you
Pr. 9. 8. reprove not a scomer lest he hate thee s. are eternal
45. 25. cannot s. 59. I. Jer. 9. 14.
1 Tim. 6. 16. whom no man hath «. Heh. II. 1. evidence of things not s.
49. 2.5. I will 6. thy children Ezek. 18. 27. he shall s. his soul, 3. 18.
13. 1. a R. henreth not rebuke
14. 6. a s. seeketh wisdom and findeth it not 1 Pet. 1. 8. whi Hii having not s. ye love
S6. 29. 1 will B. from all unclcanness, 1 John 1. I. that whicli we have h. and heard
37. 2:t. Hos. 1. 7. I will e. them by Lord their God Zeph. 3. 17. he will s. 19 s. her that halteth Zech 8. 7. I will s. my people, 9. 16 and 10.
4. 12. no man hath s. God ai any lima John 14. 9. he that hath s me hath s th« Father Jo'i 10. 4. seest tho-i as man serifi John 12. 17. because it s. him not, nor 45. he that ^. me, s. hini that sent me PEED, Gen. I. 11. ^nd 17. 7. and 38. 9. Ps. 126. 6. that goeth bearing precious «. Eccl. II. 6. in the morning sow thy s,
15. 12. a 8. loveth not one that reproveth
1. 22. sconiers delight in their scorning
3. 34. he teometli the s. but giveth grace
19. 29. judgments are prepared Xor s. Pr. 9. 12. if thou seomest th<m shall hear Ps. I. 1. sn.rnful, Pr. 29. 8. Is. 28. 14. SCORPIONS, 2 Chr. 10. II. Ezek. 2. 6. SCOURGE of the tongue. Job 5. 21.
6. Hat. 1. 21. B. hi« people from their sins
16. 25. who will s. his life shall lose it Ij 11. Hon of man is come to s. that which was lost, I,nke 19. 10. Utrk 3. 4 is it lawful to s. life or to kill latM 12. 47. not to judge hut to «. world Acts 2. 40. s. yourselves from this t'eneratioti ICor I. 21 by foolishness of preaching to •
Is. 28. 15 overflowing s. 18. Heb. 12. 6. Lord scuurireth everv son whom SCRIPTURE of truth, Dan. 10; 21. Mat 22. 29. yc do err, not knowing the s. John 5. 39. search s. Acts 17. II. and 18. 24. Rom. 1.5. 4 through comfort of s. might hope 2 Tim. 3 i5. fr(mi a child knawn holy s.
Is. .55. 10. give s. to the sov er and bread Mat. 13. :I8. eood s ire children of kingdoa
I,iike 8. 1 1, good 8. » the word of (;od
9. 22. T became all, that I might s. some .Tilo I. 15. to s. sinners.; of whom I am I ."-*. I. 23. horn again not of corruptible I.
I Jotin 3. 9. his x. reiiiaineth in him
4. 16. both f. thyself, and them tnat
P». 37. 28. s. nf wicked shall be cut od
16. all s. is given by inspiration of God lieai Orb 2.^ able to s. to toe uttermna'
69. 36. 8. (>f his ^'rvants shall inheril H
BE SI
SHAPE, Luke 3. 22. John .5. 37. fg. 51. 5 SHARP, Is. 41. 15. and 49. 2. Rev. 1 18 Job 16. 9. sharpennh, Pr. 27. 17. Mic. 7. 14. sharper than, lleb. 4. 12. Judges 8. 1. skarply. Tit. 1. 13. 2 Cor. 13. 10. should use sharpntas SHED for in<-tny, for remission, Mat. 26. iS. Rom. 5. 5. love of iloA is s. abroad Tit. 3. 6. Holv Glio.st he s. on us abundanti) SHEEP, Ps. 49. 14. and 74. 1. and 78. 52. 44 23 s. for the slaughter, Rom. 8 36. IS 79. 13. 3. of my pasture. 95. 7. and 100. 3L 119. I7ii. gone asiray like lo.st s.
Job 91. 15 what the Almighty that we s Ps. 2. 11. s the Lord with fear an., lejoice ft. 11 81 s. of ri?liteoii3 shall be delivered h I. 4. sijil'iil nation, s. of evil doers 14. 20. 9. of evil doers never renowned 45. 5. all the s. of Israel be justified 53. 10 shall see his s. and be satisfied Mai. 2. 15. thai he might seek a godly s. Rom. 9 8, children are counted for s. 29. except Lord of sabaoth left a s. Gal. 3. IG. not to needj but to thy s. Christ SEEK, Ezra 8. 21. Job 5. 8. Ps. 10. 15. Deut. 4. 2U. If Ihou s. him with all thy heart, Is. 43. 24. made me to s. with thy sins Wat. 6. 24. no man can s. two masters ; ye cannot s. God and mammon Luke 1. 74. s. *',m in holiness and righteousress
12. 37. and will come forth, and s. Iheni John 12. 26. if any man s. me, let him follow.'Vets 6. 2. leave word of God and s. tables
27. 23. (Jod, whose I am, and whom 1 s. Rom. I. 9. whom 1 s. with my spirit in gospel
1 Chr. 26. 9. 2 Chr. J5. 2. Jer. 29. 13. 2 Chr. 19. 3. prepare heart to s. God, 30. 19. Ezra 8 22. on them for good that s. him Ps 9. 10. not forsake them that s. thee 27. 4. one thing I desired and will s. after 63. 1. my iJod, early will I s. thee 69. 32 heart shall live th.at s. God 119. 2. blessed are they that s. him ITG. s. thy servant for 1 do not forget Prov. 8 17. that s. nie early shall find me Song 3. 2. 3. hiu) whom my soul loveth
6. 6. henceforth we should not s. sin
7. 6. s. in newness of life, 25. s. law of God
Is. .53, 6, all we, like s. h.ave gone ss'.my Zech. 13. 7. smile the Shepherd, and ths are scattered Mat. 9. 36. as s. having no shepherd
16. 18. s. not Lord Jesus Christ Col. 3. 24. s. Lord Jesus Christ Gal. 5. 13. by love s. one another
JO. 6. to lost s. of house of Israel, 15. 24
18. 12. have one hundred s. and one Im gone 25. 32. dividelh the s. from the goals 33. set the s. on his right hand John 10. 2.—7. the s. 27. my s. 21. 15.— 17. feed my lambs, feed my a.
1 Thess. I. 9. to s. living God, Heb. 9. 14. Heb. 12. 98. may s. God acceptably Key. 7. 15. s. him day and night in his temple 92. 3. his .icrvants shall s. him Prov. 29. 19. a s. will not be corrected by words
Ig, 2ii. 9 with my spirit will 1 s. thee early 45 19. \ saiil, not s. me in vain Jer Q9. 13. ye shall s. me, and find me Amos 5i 4. s. me, and ye shall live, 6. 8
1 Pet. 2. 25. ye were as s. goiiie astray SHEPHERD, Gen. 46. 34. and 49. 24. Ezek 2—10. Num. 17. 17. as sheep that have no s. 1 King* 22. 17. Mark 6. 34. Ps. 23. 1. the Lord is my s.80. 1. s of Israel Song 1. 8. feed thy kids before the s. tents Ezek. 34. 2. prophesy agains s. woe lo s.
Is. 24. 2. as with the s. so with his master
42. 1. behold my s. 49. 3. and .59. 13. Mat. 20. 27. would be chief, let him be s.
8. 12. to s. the word and shall not find it Zeph. 2. 3. s. Lord s righteousness, s. meekness Mai. 2. 7. s. the law, 15. p a godly seed Mat. 6. .33. .s. irst the kingdom of God 7. 7. s. and ye shall find, 8. Deut. 4. 29. I<uke 13. 24. many will s. to enter in, and
95. 21. well done, good and faithful s. 23. John 8 34. whoso committeth sin is s. of 14. 16. s. not greater than his Lord, 15. 20. 1 Cor. 7. 21. art thou called, oemg a s.
23. set up one s. \ even David shall he their s 37. 24. they all shall have one s. Mic. 5. 5. we will raise against hini seve» 9 Zech 13. 7. awake, O sword, againsi my s. John 10. II. I am the good s. the good s. giveth his life, 14.
9. 19. have I made myself s. to all Gal. I. 10. if pleased men, not s. of Christ Phil. 2. 7. look on him the form of a s. 2 Tim. 2. 24. s. of the Lord must not strive Ezra 5. 1 1. srrrants of God of heaven, Dan. 3 96. Acts 16 17. 1 Pet. 2. 16. Rev. 7. 3. Rom. 6. 16. yield yourselves s. to obey ; his
19. 10 to s."save that is lost, Mat. 18. II. •ohn 8. 21. ye shall s. ine, and not find me Rom. 2. 7. s. for glory, lionour, immortality
I Cor. 10. 24. let no man s. own
13. 5. rharitv s. not her own Phil. 2. 21. all s. their own, not of J. Christ Col. 3. 1. s. those things which are above
16. one fold and one s. Feci. 12. II. s. ye are, whom ye obey
Heb. 13.20. Lord Jesiis, that great 9. of sheef
1 Pet. 3. II. let him s. peace, and ensue it Iam. 3. 2.'>. gtiod to soul Ihat seekrth him John 4. 2:). F.ather s. such to worship him
17. ye were the s. of sin 19. members s. to fJncleanness, to holiness
1 Pel. 2. 25. returned to s. of their sonis
5. 4. when the chief s. shall appear SHEW, Ps. 39, 6. Luke 20. 47. Col. 9. 23. Ps. 4. 6. who will s. us any good
1 Pet. 5. 8. scrking whom he may devour 6EE.M, Gen. 27. 12. Deut. 25. 3.'
1 Cor. 7. 23. be not ve the s. of men Phil. I. I. s. of Christ, 2 Pet. 9. 19. s. of corruption Rom. 12. 1. is your reasonable serrice Jer. 22. 13. useth neighbour's s. without wa-
16. 11. thon will s. me the path of life Ps. 91. 16. 1 will s. him my salvation
1 Cor. 11. 16. if ;iuy man s. contentions lleb. 4. I. le.st any s. to come short of it James I. 2(i. if any s. to be relicious Luke 8. 18. taken that he sermet.h to have
99. 15. tos. that the Lord is iiprisilil
I (;or. II. 26. do s. forth the Lord's death Tit. 2. 7. s. thyself a pattern of good ges Luke 10. 40. cumbered abfuit much servrng
1 Cor. 3. 18. if any man s. wise in this world Heb. 12. 1 1, no chastening s. to be joyous PELL me thy birthright, Gen. 25, 31. Prov. 2,3. 23. buy the truth and s. it not Mat. 19. 21. go s. that thou hast, and give
1 Pet, 9. 9. should s. forth the praise of hin Rev. 92. i;. sent his angel to s. to his servatil John 5. 20. loveth Son, and shrtrrtk him al SHIELD and great reward. Gen. 15. I, Dent. 33. 29. the Lord the s. of tin help Ps. ,3. 3. Lnrd is a s, for nie, 28. 7."
20. 19. s. the Lord with all humility 26. 7. t«'elve tribes instanti}' s. God, ho[>e Rom. 12. II. fervent in spirit, s. the Lord Tit. 3. 3. s. divers lusts and pleasures SET, Ps. 2 6. and 4. 3. anil 19 5. and 16. 8. and 54. 8. and 75. 7. and 1 13. 8. Pr. 1. 25. Sons 8. 6. Rom. 3. 95. Col. 3 2. SETTLE, Luke 21. 14. I Pet. 5. 10. Col. l.,23. if ve continue in faith, srirird SEVERITV. coodiiess and, Roni. 11. 22. SHADE, Lord is thy, Ps. 121. 5. SHADOU', our days are as a, 1 Chr. 99. 1.5. Eccl. 8. 13. and 6. 12. Job 8. 9. Ps. 107. II. and 109. 2:1. and 144. 4. Ps. 17. 8. hide me under the s. of thy wings, 36. 7. and .57. I. and 63. 7. Song 21 3. I sat iindfr his s.
25. 9. go to them that s. anft buv tor 13. 41. he .leUelh all, and buyeth that IS. 35. given me the s. of thv snlvalion 33. 20. Lord our s. .59. II. niid 84. 9. 84. 11. God is a sun and a s. field BEVATOR.S, I's. 10.5. 22. SEND help from the sanctuary, Ps. 20. 2. t». 43. 3. O s. out thy light anil thy truth
115. 9. he is their help and their s. 11
Pr.,.30. 5. a s, onto Uieni that trust in him Eph, 6. 16. taking tne s. of faith SHINE, Job 22. 28. and 3';. 32. and 37. 15 Num. 6. 25. Lord make his fare lo s. Job 10. 3. and s. on counsel of the wicked Ps. 31. 16. make thy face to s. on thy servant, 119.35. Eccl. 8. 1. man's wisdom inaketh his face Dan. 12. 3. wise shall s. as the firmament Mai. 5. 16. lei your light so s. lie "ore men
57. 3. he shall s from heaven and save me Mat. 9. 38. s. forth labourers into his harvest John 14. 2(5. whom the Father will s. in my name 16. 7. if 1 depart, I will him unto yon 2 Thess 2. 1 1, s. them strong delusion SENSE, Neh. 8. 8. Heb. 5. 14. James 3. 15. .lensunl, Jiirte 19. SENTENCE, Dent. 17. 9. Dan. 5. 12. Prov. Ii;. 10. a ilivine s. is in iips of king Eccl. 8. 1 1, becau.se s. is not executed 2 Cor. I. 9. we had s. of death in ourselves SEPARATE, (;en. 13. 9. Ex. 33. 16. Gen. 49. 6. head of him that was s. from his brethren, Dent. 33. 16. Dent. 29. 21. the I/ord shall » him unto evil
17. until the day break and s. flee, 4.
13. 43. shall the righteous s. forth as th« sun 2 Cor. 4. 6. God who commanded liL'hl lo
Is. 4. 6. for a s. from heat, 25. 4. and 1^2. 2.
49. 9. in the s. of his hand hath lie hid Jer. 6. 4. s. of evening are stretched out
Phil. 2, 15. among whom ve s. as lights SHIPWRECK, 1 Tim. 1. 19. SHORT, is Lord's hand waved. Num. 11.83 P" S9. 47. remember how s. my time it nom. 3. 9:f. all sinned, and come s. of gloij Ps. 102.23. he .ilitirlfiiril my days, 89. 45
Acts 5. 15. s. of Peter might overshadow them Col. 2. 17. s. of things to come, lleb. 10. 1. Jam. I. 17. no variableness nor s. of turning SHAKE heaven and earth, Hag 2. 6, 21.7.
Is. 59. 2. ini<piities have .ir/wni'w/ between Acts 13. 9. s. me Saul and Harnabas for the Is. ,50. 9. is mv hand s. ,59, I. Mat. 24. 22. except the days be s. Ps. 10. 27 SHOIfT, Num. 2.3. 21. Is'. 12. 6. and 42. II and 44. 2:1. Zeph. 3. 14. Zech. 9. 9. will s. all nations, and the ajsire of all nations Mat. 10. 14. s. off the dust of your feet
19. 0. he departed, and s. the disciples Rom. 8. 35. who shall s. us from ('hrist, 39. 2 Cor. (i. 17. come out, be ye s. saith the Lord Gal 1. 15. who s. me from mother's womb Hell. 7. holv, harmless, s. from sinners BERAI'IIIMS,' Is. 6. 2, 6. 8KltPENT, Gen. 3. I, 13. and 49. 17. Niim. 21. 6. Lord sent fiery s. 8. 9. Prov 23. .32. at last it biteth like n a. Eccl 10. II. a will bite without enchantment Mat. 7. 10. if he ask fish will he give him «.
1 1. 7. to see a reed .^hakrn with the wiurt Luke 6. 38. good measure s. together 2 Thess. 2. 2. be not soor. s. in mind Heb. 12. 27. things which cannot he s. Ps. 44. 14. .ilmiiini;. Is 17. 6. and 24. 13. and Ps. 47. 5. God is gone up with n s.
1 Thess. 4. 16. the Lord shall descend -"illl
SHRINES, Acts 10. 24. SHUT np or lefl, Deut. 39 36. Mat. 2:1, 13, ye s. up the kingdom' of heavcB Gal. 3. 2:1. 8.' np to the faith which Rev. 3. 7. openelh, and no man shuttelk, I«
30. 32. Ezek 37. 7. and 38. 19. SHAME, I Sam. 20. 31. 2 Sam. 13. 13. Ex. 3225. made naked to their s. Ps. 119. 31. put iiie not lo s. 69 7.
10. If), be wise as s. harmless as doves John 3. 11. as Moses lifted up s. in wilderness 2 Cor. II. 3. as the s. negnlted Eve through Rev. I-?. '.). tlidt old s. called devil, and Hatan SKRVK the Lord with all thy heart, Deut.
Pr. 3. 35. s shall be the proiiiolion of fools
22. 92. SICK of love, Song 9, .5. and 5. 8.
9. 7. and 10. 5. iind II. 2. and 13.5,18 and
14. 35, anil IT •>. and 18. 13. and 19. 26. and 95. 8. and 20. 15. Is. 92. 18.
Is. I. 5. whole head is s. and heart Is :k.n( James 5. I I. is any s. call the eldi-rs, nn'l
Is. 50. 6. I hid not my face from s. Dan. 19. 2. awake, some to life, some lo n.
15. prayer of ftiith shall save the
I Cor, II. 30. many are weak and .wkly
10. 12, 20. and 11. 13. Josh 22.5. I .«ain.
Ps. 4* ,1. make his bed in his nirknci.i Ex s!3. 25. I will take s. away from (bee Mat. 8. 17, him.self bare oni ,<ir Aiif.N.if.» SIFT Is. 30.28. Amos 9. 9. Luke 29 31 SIGHT, Ex.3. 3. 9Cor. 5. 7. SIG.\, Gen. 9. 12, 13. and 17. 11. Ex. 4 17
19. 20. Deut. 13. 4. shall him, and cleave to him ioHM. 21. 1 1. fear the Loid, s. him in sinrerify choose this day whom you will s. as for me, I and my house will Ilos. 4. 7. rhaiii'r flirir L'lory iiito s. Ps. 4. 2. /epli 3. 5. the iiiijiisl kfiowetli no s. Acts 5. 41. worfliy to slider s. for his nnn.e Phil. 3. 19. whose L'lory Is in lli.-ir s. Heb 19. 9. endured Ihr < t 'us. lin-pislne the a. Rev. 3. 18. s. of thy niikeiliieis .lo not appear n. the Lord
I 8Bm 12 94 fear the Lord. s. him In truth iCHt an a ». mm wiin a perfeii iienrl
Is, 8, 18. Rom. 15. 19. Koui. 4 II. received the ». nf elicit neisino,
16. I.'p. walk linked, and they se» his s.
1 Tim. 2. 9 shui'itfc-fihuMt
SI SL SU
John 9. 31. God htareth not s. Rom. 5. 8. while we were yet s. Christ died
IfT. 22 a4. »i>nc«, Hag. 2. SQ. OlLEiN r ill diirkness, 1 Snni. 2. 9. Ps. 21 I. be no! s. to nii;, 3(1. 12. ZtoIi. 2. 13. be s. Oall llesh, before the I,ord Pa 31 . If. siiciice, 32. 3. and 35. 22. and 50. 3, 21 and tt3. 1. and 94. 17 Jer. 8. 14. Amos 5.
Prov. 19. 24. a. hideth his hana in boaum 21. 25. desire of the s. iiilleth hirt 22. 13. s. sayeth tnere is a lion, 26. 13. 24. 30. I went by the field of the a. 19. 15. slo Uifulness caateth in a de aleep SLOW to anger, Neh. 9. ;?. Luke 24. 25. fools s. of he:\rt to believe Jamea 1. 19. a. to speak, a. to wrath. Prey 14. 29 SLUGf.ARD, go to the ant, Prov. 6. 0. Pr',v ). 9. how long wilt thou sleep, O a. 13. 4. the soul of the s. desireth
19. by disobedience many were made s. Gal. 2. 15. are Jews and noi s. of the Gentiles
1 Tim. 1. 15. Cliiist Jesus anme to save a. Heb. 7. 2li. holy, separate from
13. and «. 3. 1 Cor. 14. 34 1 Tim. 2. 11, 12. 1 Pet. 2. 15. Rev. 8.
12. 3. endured such contradiction of s. James 4. 8. cleanse your hands, ye sinners Jude 15. which ungodly a. have spoken Num. 32. 14. sinfuJ, Is. 1. 4. Luke 5. 8. Roni.
Ka.LY, Joh .5. 2. 2 Tim. 3. 6. •IKPLi;, Prov. 1. 4, 22, 32. and 7. 7. and 8.
5 and 9 4, 13. and 19. 25. and 21. 11. fi 19 7. estiinuny sure, making wise the s. IIG. W. Lord preserveth the s. 119. 130 piveth understanding to the s. Pi 14. 15. 9. believeth every word, 18. 22. 3. s. pass on and are punished, 27. 12. Rom. IG 19. bnt s. concerning evil
7. 13. and 8. 3. SINCERE, Phil. 1. 10, Ifi. 1 Pet. 2. 2. Josh. 24. 14. serve him in sincerily jO. 4. a. will not plough by reason of cold 20. 16. a. is wiser in his own conceit .SLUMBER, Ps. 132. 4. Rom. 11. 8. Ps. 121. 3. be that keepeth thee will nots. i Mm. 25. 5. they all slumbered and slept 2 Pet. 2. 3. their damnation .dumberetli not SMITE, the Lord shall, Deut. 28. 22. Ps. 141. 5. lei righteous s. me Jer. 18. 18. let us s. him with the tongui= Mai. 5. 39. shall 9. thee on thy right cheek
1 Cor. 5. 8. unleavened bread of s. and truth 2 Cor. 1. 12. in godly s. we had our conve sation
2. 17. as of s. in the sight of God
18. deceive the hearts of the s. BIN lieth at the door, Uen. 4. 7. ,6b 10. t). that thon searchest after my s. Ps. 4, 4. stand in awe, and s. not
8. 8. to prove the s. of your Ic/e Eph. 0. 24. thai hive our Lord Je-.us in s. Tit. 2. 7. in doctrine shewing gravity, s. SINEW, la. 48. 4. Job 10. 11. SI-NG to the Lord, E.\od o. 21. 1 Chron. Ifi. 23. Ps. 30. 4. and 68 j2. and 81. 1. and 95.
32 1. blessed is he whose s. is covered
5. I acknowledge my s. unto thee 38. 18. I will b« sorry for my s. 51. 3. my s. is ever before me
Is. .53. 4. esteem hini snntlm of God Hos. 6. 1. hath s. and he will bind us up SMOKE, Gen. 19. 28. Exod. 19. 18. Deut. 29. 20 anger of the Loid shall i. Ps. 74. 1. God, why doth thine anger 3. 102. 3. as s. Prov. II). 26. Is. 65. 5.
1. and 96. 1, 2. and 9S. 1. and 147. 7. and
5. in 8. did my mother conceive me 119. 11. that t might not s. against thee Prov. 14. 34. s. is a reproach to any people
149. 1. Is. 12. 5. and 52. 9. Eph. 5. 19. Exod. 15. 1. I will s. Judges 5. 3. Ps. 13. fi. and 57. 7,9. and 59. 16, 17. and 101. 1. and i)4. 33. and 144. 9. Is. 5. 1. 1 Uor. 14. 15. ,1.0 29. 13. s. for joy, Is. ( 5. 14. Ps. 9. 11. s. praise, 18. -19. and 2'. 6. and 30. la. 30. 1. that take counsel to add s. to a. 53. JO. offering for s. 12. bare s. of many John 1. 29. taketh away s. of the world
Is. 42. 3. smoking Hax, Mat. 12. 20. S.MOOTH, Gen. 27. II, 16. Is. 30. 10. Ps. 55. 21. smnuther, Prov. 5. 3. SNARE, Exod. 23. 33. Judges 2. 3. Ps. 69. 22. let their table become a s. Rom
12. and 47. fi, 7. and 68. 4. and 75. 9. and 92. 1. and 108. 1, 3. and 135. 3. ,»nd 147. 1. and 149. 3. and 146. 2. Ps. 145. 7. shall a. of thy righteousress Prov. 29. fi. the righteous doth s. and rejoice
5. 14. s. no more, lest a worse thing come Bom. 5. 12. by one, s. entered into world
6. 14. s. shall not have dominion over you
11. 9. 91. 3. deliver thee from s. of the fov.ier .119. 110. wicked laid a s. for me 124. 7. s. is broken and we are escaped Prov. 29. 2.5. fear of man bringeth a s.
Is. 35. 6. then shall tongue of the dumb s.
7. y. 3. revived, and I died, 8. 11 13. s. might appear s. 14. sold under 1 Cor. 14. 15. I will a. with the Spirii James 5. 13. is aiiv merry, let him s. osalms SINGLE eye, Mai 6. 22. Luke 11. 34. Acts 2. 46. singleness of heart, Eph.- 6. c. Col. s. 17. 9. that dwelleth in me 25. with the flesh the law of a.
1 Tim. fi. 9. that will be rich fall inlo a s. 2 Tim. 2. 26. recover out of the s. of devil Ps. II. 6. on the wicked he will rain snares 18. 5. s. of death prevented me Prov. 13. 14. to depart from the s. of death Ps. 9. 16. snared, Prov. fi. 2. and 12. 13. Eccl
8. 2. made free from the law of a.
3. 22. SINK, Ps. 69. 2, 14. Luke 9. 44. SISTER, Song 4. 9. and 5. 1. and 8. 8. SITU.^TION, 2 Kings 2. 19. Ps. 48. 2. SKIN for skill. Job 2. 4. and 10. 11. and 19. 26. Jer. 13. 23. Heb. 11. 37. SKIP, Ps. 29. 6. and 114. 4. Song 2. 8. SLACK, Deut. 7. 10. Prov. 10. 4. Hab. 1. 4. Zeph. 3. 16. 2 Pet. 3. 9. SLAY, Job 13. 15. Ps. 139. 19. Lev. 14. 13.
1 Cor. 15. 34. awake to righteousness, s. not 2 Cor. 5. 21. iriade s. for us, who knew no s. Eph. 4. 2n. be angry, and s. not James I 1.5. Inst liringeth s. and s. death
1 Pet. 2. 22. who did no s. neither was guilty
9. 12. Is. 8. 15. and 28. 13. and 47. 22. SNOW, as, Ps. 51.7. Is. 1. 18. I's. 68. 14 Dan. 7. 9. Mat. 28. 3. Rev. ). 14. SNUFFED, Mai. 1. 13. Jer. 2. 24. SOi'.ER for your cause, 2 Cor. 5. 13.
I John 1. 8. if any say, we have no s.
2. I. ye s. not ; if any man s. we have
3. 9. he cannot s. because born of God
5. Hi. there is a s. unto death Pb. 19. 13. keep from presumptuous sins 25. 7. rer>%^^>;r not against me s of ;uuth
1 Thess. 5. 6. let us watch and be a. 8. i ftph. 2. Ifi. having slain the enmity thereby Rev. 5. 9. thou wast s. and hast redeemed
1 Tim. 3. 2. a bishop must be vigilant, s. fi. 9. those that were s. for word of God
11. wives not slanderers, s. fauhfUl Tit. 1. 8. a. just, holy, temperate
13. 8. Lamb s. from foundation of world SLEEP, deep, Gen. 2. 21. and 15. 13. 1 Sam. 26. 12. Job 4. 13. Pa. 76. 6. I rov. 19. 15. Is. 29. 10. Pa. 90. f>. they are as a s. in tht morning 127. 2. he givelh his beloved s.
43. %' not remember thy s. 44. 22 Ezek. 3.S. It), none of his s. shall be Dan. 9. 24. finish transgression, make end of s.
2. 2. aged men be s. grave, tenipe.ate
4. teach young women to be s.
0. young men exhort to be s. iiiindei
1 Tim. 5. 22. not partaker of ntlicr men's a. 9 Tim 3. 6. lead silly wmuen laden with s. 1 John 2. 2. propitiation for s. uf whole world Pi. 69. 5. my sins, 51. 9. Is. 38. 17. 79. 9. our sins, 90. 8. and 103. 10. la. .59.
1 Pet. I. 13. gird up your loins, he s.
4. 7. be s. and watch unto prayer
132. 4. I will nut give s. to mine eyes Prov. .1. 24. thy s. shall be sweet
5. 8. be s. be vi lant, for your adversary Roin. 12. 3. not to think highly, bu :f.'«-/j Tit. -2. 12. teaching us to live s.
6. 4. give not a. to thine eyei', nor slumber
12. Dan. 9. IC. (Jal. I. 4. I Cor. 15.
.'\cts 26. 25. speali words ol soberness
3. lleb. 1. 3. 1 Pet. 2. 21. Rev. 1. 5. Mat. 1. 21. tketrsins, Koin. 11.27. Heb. 8. 12. and 10. 17. Num. Ifi. 2(i.
10. yet a little a. a littk' alumber, 24. 3.3. 20. 13. love not a lest thou come to poverty Eccl. 5. 12. s. of a laboring man is sw«t Jer. 31. 26. my s. was sweet to me
1 Tim. 2. 9. sohr.ely, 15. SOFT, God makeih my heart. Job 23. 16 Prov. 15. 1. a. answer turnetli away wrath 25. 15. a 8. tongue breakeih the bone Mjt. II. 8. man clothed in s. raiment SOJOURN, Gen. 12. 10. Ps. 120. 5. Lev. 25. 23. sojourners with me, 1 Chron 29
If. 59. 2. yimr sins, Jer. 5. 25. John 8. 21. 1 Cor. 15. 17. Josli. 24. 19. Eiod. 32. :i3. who hath sinned, I will blot out Job I. 22. in all this Job s. not Lam. I. 8. Jerusalem hath grievou.sly s.
51. 39. s. a perpetual s. .57. Luke 9. 32. weie heavy with s. Rom. 13. II. time to wake out of s. Esth. 6. 1. on that night the king could not s. Eccl. 5. 12. the abundance of the rich will not suffer him to s. Song 5. 2. I s. but my heart waketh
5. 7. our fathers have s. and are not Rom. 2. 12. as many as s. without the law
Exod. 12. 40. sojnuminir, 1 Pet. 1. r7. SOLD thyaelf to work evil, 1 Kings 21. 20 2 Kings 17. 17. a. themselves to do evil Rom. 7. 14. ! ani carnal, s. under sin SON, 2 Sam. 18. 33. and 19. 4. Ps. 2. 12. kiss the S. lest he be angry
3. 23. all have a. and come short of glory ' John I. 10. if we say we have not s. Ciod. 9. 2T. / Aare .««««(/, .\iim. 22. 34. Josh.
1 Cor. 11. 30. for this cause many s.
15. 51. we shall not all s. but shall all be
7. 20. 1 Sam. 15. 24, 30. 2 Sam. 12. 13. and 24. 10. Job 7. 20. and 33. 27 I's. 41. 4. and 51. 4. Mic. 7.9. Mat. 27. 4. I.iike 1.5. 18,21. udg. 10. 10. we Aace sinned, 1 Sam. 7. fi. I's. 100. H. [s. 42. 24. and 04. 5. Jer. 3. 25. and 8. 14 and 14. 7, 20. Lam. 5. Ifi. Dan. 9. 5, 8, II, 15.
116. 16. I am the s. of thy handmaid Prov. 10. 1. wise a. makeih a glad father 15 20. Mai. 3. 17. aa a man apareth his own s. Mat. 11. 27. no man kiioweth S. but the (a ther
I Thesa. 4. 14. them also which s. in Jesus
5. 6. let us not a. aa others ; but watch
7. thev that a. a. in the night
10. whether we a. or wake, should live Pa. 3. 5. laid me down and slejit, 4. 8.
1 Kings 8. 40. no man that sinnrth not Prov. a 30. s. against me wrongeth his own BOUl Eccl. 7. 20. no man doeth good and s. not Ezek. 18. 4. the soul that s. it shall die
17. 5. this is iny beloved S. 3. 17. Luke 10. 6. if the a. of peace be there John 1. 18. only begotten S. 3. 16, 18, 35. 5 21. sotheS. ((uickeneth whom ht will 23. men should honour the S. 8.35 S.ahidethevcr, 3fi. S.maketl free 17. 12. lost ntme but the a. of perdition Rom. 8. 3. sent own in the likeness, 32.
7fi. 5. thev have s. their sleep
I Cor. 15. 20.' the first fruits of them that a. Eph. 5. 14. awake thou that a. and SLIDE, Deut. 32.35. Ps. 20. I. ?nd 37.31.
I John 5. 18. he that is born of (iod s. not Eccl. 7. 20. Hie sinner shall be taken by her Jer. 5. Ilos. 4. 10. SLIGHTLY, Jer. 6. 14. and 8. D. SLING, I Sam. 2.''.. 59. Jer. 10. 18. SLIP, Ps. 17. 5. and 18. 30. and 38. 16. and
9. IH. one «. rtestroycth initch good (!al. 4. 7. ifs. then nn heir of God 2 Ti.eaa. 2. 3. man of sin, a. of perdition la. f>5. 20. " an hiinilred years old is accursed Luke 15. 7. joy over one s. that repenfih
18. 13. ii(M he merriful to me a a. Jamea 5. 20. shall convert a s. from error lleii. 5. 8. though a s. yet earned he obedience
94. 18. lleb. 2. I. Pa. 35. 6. sliviimi, 73. 18. Jef. 23. 12. SLOTIIFI'L are under tribute, Prov. 19.24. Prov. 12. 27. s. roasleth not which he look
Pet. 4. 18. where shall the s. appear Gen. 13 13. yiiinfrs before Lord exceedingly ft. I. I. n-ir standeth in the way of s. 25 8. Liird will leach s. in the way
1 John 2 22. denieth .S. denieth the Father
£. II life In S. 12. that bath S. hatb
1.5. 19. way of s. in an hedge ofthorna
life.Mat. 21. 37. Ai.v ..on, Acta 3. 13. Rni. 1. 3, 9 and 5. 10. and 8. 2!l, 32. 1 Cor. 1.9. (iai. 1 16 and 4. 4, 6. 1 Thea<:. 1. 10. lleb. i a. 1 lohn 1. 7. and 2. 2:1. and :< 23. and 4 »,10. li and 0.9, 10, II "0
18. 9. 9. is brother to a gre.at waster
20. 14. as door on hinges, so doth ». on bed Rom. 12. II. not a. in business, but fervent Heb. C. 12. be not a. but followers of them i: I 13. Hliall be i-oiiverled t«> Ihet la. .1^1. II. Ilie. in Zifin areafrai' Mat 9. 13. I am rouir to call s to repentance lyike 13 2. n. aliovi .all the Galileans 1 so so SP
Ps. 19.7. law is perfect, converting the 8.
Luke 15. 19 thy eon, John 17. 1, 19, 26. Dan. 3. 25. the Son of God, Mat. 4. 3. and 16.
Is. .55. 10. seed to sower, 2 Cor. 9. 10 SPARE all the place, Gen. 18. 16. Nell. 13. 22. 9. me according to thy merey Ps. 39. 13. s. me that I may recover strentsU Pr. 19. 18. let net thy soul's, for his crying Joel 2. 17. s. thy people, and give not thin" Mai. 3. 17. I will s. them, as man s. his sun Rom. 8. 32. that sjiarea not his own Son, 11.21.if God3. not the natural hranlief 2 Pet. 9. 4 God s. not angels that sinned Pr. 13. 94. he that sjiartUt rod hatelh sou SPARKS, Job 5. 7. Is. 50. 11. SPARROW, Ps. 109. 7. Mat. 10. 29. SPEAK against Moses, Num. 12. 8 Gen. 18. 27. taken on me to s. to the Ixri Ex. 4. 14. Aaron thy brother, can s. well 34. 35. went in to s. to the Lord
3-1. Lord redeemeth s. of his servants 49. 8. redemption of s. is precious 74. 19. deliver not the s. of thy turtle-dove 107.9. tilleth the hungry s. with goodness Pr. 10. 3 not sufler s. of righteous to '6. and 41 other places Num. 23. 19. Sun of man, Job 25. 6. Ps. 8. 4. and 8n. 17. and 144. 3. Dan. 7. 13. Ezekiel is 3o called about 9€ and Christ about 84 times Ps. 144. 19. that our sons may be as plants Song 2. 3. so is my beloved among s.
18. 2. s. be without knowledge is not 27. 7. full 8. loatheth an honey comb
Is. 55. 9. let your s. delight in fatness
3. hear, and your s. shall live 58. 10. I will satisfy the afflicted s. Jer. 31. 95. I have satiated weary s. 19. 14. 38. 16. Lord made us this s. Ezek. 18. 4. Ezek. 18. 4. s. that sinneth, it shall die, 90. Mat. 10. 28. are not able to kill the s. Rom. 13. 1. let every s. be subject to powers
Is. 60 10. s. of strangers, 61 o. and G2. 8. Mai 3. 3. purify s. of Levi, 6. s. of Jacob Mark 3. 17. Boanerges, the s. of thunder
1 Cor. 4. 14. as my beloved s. I warn you Gal 4. 6. because ye are s. God sent forth the Spirit of his Son Heb. 2. 10. bring many s. to glory
1 Thess. 5. 23. spirit s. and body be preserved Hei). 4. 12. piercing to the dividing of the s
12. 7. God dealeth with you as with s. Gen 6. 2. sons af God, Job 1. 6. and 2. 1. and 1 Sam. 3. 9. s. Lord, thy servant heareth Ps. 85. 8. the Lord will s. peace to peop"*
38. 7. Hos. 1. 10. John 1. 12. Rom. 8. 14,
10. 39. believe to saving of the s. Ex. 30. 12. ransom for his sou/ Judges 10 16 —was grieved for misery 2 Kings 23. 25. turned to Lord with all Job 27. 8. when God taketh away
Is. 8. 20. if s. not according to this word
19. Phil. 2. 15. 1 John 3. 1, 2. PONG tc the Lord, Ex. 15. 1 Num. 21. 17. Ei 13. 2. Ltrd is my s. Ps. 1 18. 14. Is 12 2 Job 30. 9. I am their s. Ps. 69 12. 35 10 giveth 8 in the night, Ps. 42. 8. and 77. 6. Is 30. 29. Ps 39. 7. compass with t. of deliverance
50. 4. know how to s. a woid in se.a* r. Jer. 18. 7. at what instant ! s. concernfng. Hab. 2. 3. at the end it shall s. and not <io Mat. 10. 19. how or what ye shall s. Luke 6. 26. when all men s. well of 50U John 3. 11. we s. that we do know
Hab. 2. 4.— lifted up, is not ui)right in Mat. 16. 26. lose— ; wh.at in exchange for Ps. 16. 10. not leave my sotiMn hell 31. 7. hast known— in adversity 35. 3. say to— I am thy salvation
119. 54. been s. in house of my pilgrimage 137. 3. required a s. one of the s. of Zion Ezek. 33. 39. as a very lovely s. Eph. 5. 19. speak to yourselves in spirituals. Rev. 14. 3. no m.in could learn that s.
.\cts 4. 20. cannot but s. thincs we have 1 Cor. I. 10. ye all s. the same thing
2. 6. we s. wisdom among the pert'eO Tit. 3. 2. to s. evil of no man, but gentle James 1. 19. swift to hear, slow to s. 9 Pet. 2. 10. s. evil of dignities, Jude 8. Jude 10. s. evil of things they know not Mat. 12. 32. who speaketh against Son of 9.—shall be joyful in the Lord 42. 5, 11. why cast down, O— , 43. 5. 62. 1.—waiteth upon God, 5. 63. 1.—thirsteth lor thee, my flesh
15. 3. sings, of Moses, and of the Lamb
5.—shall be satisfied as with marrow
Ps. 33. 3. sing a neio son/r, 40. 3. and 96. 1. and 144. 9. and 1 19. 1. Is. 42. 10. Rev. 5. 9. SOON as they he born, Ps. 58. 3.
8.— followeth hard after thee la. 26. 9. with— have I desired thee, 8. 61. 10.—shall be joyful in my God Luke 1. 46.—doth magnify the Lord Jolin 12. 27. now is— troubled. Mat. 96. 38. Ps. 33. 20. our soul, 44. and 66. 9. and 123,
34. out of abundance of heart moutk
8. Heb. 11. 4. be being dead, yet s.
106. 13. s. forgat his works Pr. 14. 17. s. angry, dealeth foolishly Gal. 1. 6. s. removed to another gospel 2 Thess. 2. 2. be not s. sliaken in mind SOAP, Jer. 2. ^. Mai. 3. 2. SORCERER, .Vets 13. 6, 8. and 8. 9, 11.
12. 24. a. better things than blood ol Abel 25. refuse not him that s. from hea ven
4. and 124. 4. Is. 26. 8. Deut. 13. 6. ovin soul, 1 Sam. 18. 1. and 20.
1 Pet. 2. 12. s. against vou as evil doers
17. Ps. 99. 29. Pr. 8. 36. and 1 1. 17. and 15. 32. and 19. 8, 16. and 6. 32. and 20. 2. and 29. 24. Mark 8. 36. Luke 2. 35. Deut. 4. 9. with all thy soul, 6. 5. and 10. 12, and 30. 6. Mat. £9. 37. Ezek. 3. 19. deliver thy soul, 21. and 33. 9. Luke 12.20. this night—shall be required 3 John 2. prosper—as prospereth Ps. 72. 13. save souls of the needy, 97 10. Pr. 11. 30. he that winneth s. is wise
Is. 45. 19 I speak, ()3. "l J(din 4.26. and 7. 17 and 8. 26, 28, 38. and 12. 50. Rom. 3. 5, and 6. 19. I Tim. 9. 7.
Jer. 27. 9. sorcerers, Mai. 3. 5. Rev. 21. 8. SORE, 2 Chr. 6. 28. Job 5. 18. Heb. 10. 29. of how much sorer punishment
Is. 58. 13. nor speaking thine own words 65. 24. while they are s. I will hear, 58. 9 Dan. 9.20. while I was a. and confessing Mat. 6. 7. will be heard for their much 8. Eph. 4. 15. 8. the truth in love 31 . let evil s. be put away, 1 Pet. 2. 1. 5. 19. a. to yourselves in psalms and hymns la. 1. 6. bruises and putrifying sores SORRY. Ps. 38. 18. 2 Cor. 9. 2. and 7. 8. Ps. 90. 10. strength, labour and sorrow
Pr. 15. 13. by s. of heart the spirit is broken Eccl. 1. 18. incre.iseth knowledge increaseth
7. 3. s. is better than laughter
Is. ,57. 16. spirit fail, and s. which I have made Ezek. 14. 14. should but deliver their s.
Is. 35. 10. 8. and sighing flee away, 51. 11.
50. II. ye shall lie down in s. Lam. 1. 12. be any s. like unto my s. John 16. 6. s. hatli tilled your hearts
1 Tim. 4. 2. s. lies in hypocrisy, Ps. 58. 3. Rev. 13. 5. a mouth s. great things Gen. 11. 1. whole earth was of one .tpreck Deut. 32. 2. niy s. shall distil as the dew Mat. 26. 73. thy s. bewrayeth thee
1 Pet. 3. 20. few, t. e. eiiilil s. were saved
4. 19. commit keefiinH of their s. to 2 Pet. 2. 14. bejiuiling unstable s. Rev. 6. 9. s. of slain and beheaded, 20. 4. Luke 21. 19. your souls, Josh. 23. 14. Jer. 6. 16. and 26. 19. Mat. II. 29. Heb. 13. 17. 1 Pet. 1. 9, 22. and 9. 95. SOUND dre.idful. Job I.''.. 91. Ps. 47. 5. God is gone up with s. of trumpet 89. 15. people that know the joyful s. 119. 80. let inv heart be s. in thy statutes Pr. 2. 7. s. wisdom, 3. 21. and 8. 14. Eccl. 12. 4. s. of the grinding is low Amos 6. 5. that chant to the s. of the viol Roni. 10. 18. their s. went into all the earth
20. your s. shall be turned into joy t Cor. 2. 7. swalkiwed up of overmuch s.
7. 10. godly s. worketh repentance to salvation, but s. of world worketh de.ith, 9. Phil. 2. 27. should have s. ui)an s.
1 Cor. 9. 1. not with excellency of s. 2 Cor. 3. 12. use great plainness of s.
10. 10. his s. is contemptible Col. 4. 6. let your s. be always with grace Tit. 9. 8. sound s. that cannot becondeinned Jude 15. of all their hard speeches Rom. 16. 18. by fairs, deceive the simple Mat. 22. 19. he was siircchlrss SPECTACLE to ancels, 1 Cm. 4. 9. SPEED, Gen. 94. 19. 9 John 10. II. Ezra 7. 21. speedilu, 26. Pa. 31.2. and 79. & Ex. 8. II. Luke 18. 8. SPEND their days in wealth. Job 21. 13. Ps. 90. 9. 8. our years as a tale that is told
I Thess. 4. 13. s. not .is others which have Rev. 21. 4. no riinre death, neither s. Ps. 18. 5. s. of li-;i, 116. 3. 8. of death
127. 2. it is vain to eat the bread of s. a. 53. 3. man of s. 4. carried our s. Mat. 24. 8. beginn'ng of sorrow*
I Tim. 6. 10. pierced through with many a. 8 Cor. 7. 9. siirriiweit. Jer. 31. 12.
1 Tiin. 1. 10. contrary to s. doctrine, 2 Tim.
1 Sam. 1. 15. woinan of sorroirful spirit • Job (1. 7. were as my s. meat Pi. 14. 13. in laughter the heart is s. Jer. 31. 25. replenished s. soul, Ps. 69. 29. Ztph. 3. 18. 8. for the Rolenin assembly Mat. 19 22. young man went away s.
4. 3. 2 Tim. 1. 7. s. mind, 13. of s. words Tit. 1. 9. s. doctrine, s. in faith, 9. 1,2.
Is. 55. 2. s. money, for that is not bread 49. 4. have sjient my strenL'th for nought Rom. 13. 12. night is far s. day is at hand 2 Cor. 12. 15. I would spend and be s. SPICES, Song 4. 1(1, 14, 16. and 8. 14. SPIDER, Pr. 30. 28. Job 8. I I. Is. .59. 5 SPIKENARD, Song I. 12. and 4. 13, 14 SPIRIT made willing, Ex. 3.5. 21. Num. 11. 17. lake of s. which is on t'lee
2. 8. s. speech that cannot be condemned
Is. 63. 15. .TOi/«(/in of bowels, 16. 11 Pa. 38. 3, 7. no soundness. Is. I. 6. SOW that was washed, 2 Pet. 2. 22. SOW wickedness reap the same, Job 4. 8. Ps. 126. 5. s. in tears, reap in joy Eccl. 11. 4. observeth wind, shall not 8.
26. 29, 38. my soul is exceeding s. even 2 (^or. 6. 10. as s. yet always rejoicing Luke 2. 48. sorrowini;. Acta 90. 38. BORT, godiv, 9 Cor. 7. II. 3 John R. SOUGHT tiie Lord, Ex. 33. 7. 2 Chr. 14. 7. Pg. 34. 4. I 8. the Lord, and he heard me
14. 24. Caleb had nn( ther a. with him 9 Kings 2. 9. n double portion of thy a. Ezra I. 5. whose a. God raised to build tip Neh.9. 20. caveat thy good s. to instruct Job 26. 13, by his a. tie garnished the henvent 32. 8. there iaa a. in man, 18. a. In me Pa. 31. 5. into thy hand I commit my a. la. 32. 20. blessed that s. beside all waters Jer. 4. 3. fallow ground, s.not among thorns
111. 2. 8. out of all them that take pleasure 119. 10. with my whole heart I e. thee Efcl 7 29. 8. out many inventions U. 69. 12. be called s. out, a city not forsaken
31. 27. I will 8. houses of Israel and Jiidah Hoa. 10. 19. 8. in righteousness, reap In mercy Mic. 6. 15 thou ahalt s. and not reap Mat. 13. 3. sower went out to s. Luke 19. 94. the ravens neither s. nor reap
Ci. 1. I am found of them that s me not Rom. 0. 32. 8. it not by faith, but by law Heb. 19. 17. tliouiih he 8. it carefully » Chr. 16. 12 8. not the Lord, Zeph. 1. 6.
.32. 9. in whose a, there is 110 ciiile 51. 16. renew a right a. within me
11. take not thy holy s, fiom me
19. 9'}. reaping what 1 did not s. Pa. 97. II. light is sown for rightet Mia Hoa. 8. 7. 8. wind and reap whirlwind
1 Chr IS 13. .wKrAf Aim, 2 Chr. 14. 7. and 1.5.
12. uphold ine with thy free a.
17. a broken a. and coiilrile, 34 I& Pr. 15. 13. and 17. 22. Is. B1 DS. and 66. 2. 76. 19. he will cut off the a, of princf* 78. 8. whole s. is not stedfasi with (iMt 104. 30. aendest forth thy a, ,lob 34, 14 139. 7. whither should I no from thy i. 149. 3. mv a. was overwhelmed in ma 143, 4.
4. P>. 78. 34. Sor;3. 1,9. and .5. 6. Jer 8
1 Cor. 9. II. have a. to y(ui spiritual things
2. and 26. 21. 6()I,I)I V.R of Jci.18 (^irist, 2 Tim. 9. 3, 4. BOUL abhor my judgiiienls, Lev. .56. 15,43. Gen. 2. 7. innn iiei-ainc a Iiinti a. Otut. II. 13. Hcrve him « .it. all vour k. :3.3. love Ihe 1,1 d wiiii nil thy a. Josh. 29.5. I ;-n^'>i9. 4. Mark 12.33.
15. 42. it Is a. in corrupt imi
43. It ia a. In dishonour ; It ia g. In weaknesa 9 Cor. 9. 10. multiply your seiMl s James 3. 18. fruit of righteous s. in peace
Pr. 11. 18. he that smrelh righleonsnesa 92. 8. a. lulipiity, Nhall reap viiiiity John 4. 37. one s. and another reapetii 2 Cor. 9. 6. a. spariimly, and a. bountifully Gal 6. 7. what a man a. that shall he reap
1 Bum 18 I. a. of .>iiatlian knit to 8. of David
14.3. 7. a. fhilelh, 10. thy a, la irood Pr. 14. 99. ia hasty of s, rxalleth loll"
1 KIngH 8. 48. T' Mtn with all Ihelr a.
15. 13. by aorrow of heart thea. I» Dni»«l 16 18. a haughty a bcfo f »
I Chr. 22. 19. jet your a. f) seek the Lord Job Ifi. 4. V your 8 were iii my «.'» atead 1
C. 8 8. to hiB llesh, shall reap corruption
STATUTES and laws, N-.h i! '4 ft 16. 32. he that ruletd bts own s. U be.ter
Heb. 12. 23. to s. of just men made perfect
18. 14. a wounded a. who can bear 30. 27. the s. of man u tile candle of Lord
Ps. 19. 8. the s. of the Lord are rigni Ezek. 20. 25. s. not good, 'J.i. l.<. a. of Mic. 6. 16. thes. of Ouiri ate ktpt Ex. 15. 26. his statutes, Deut. 6. 17 3 Kingl
1 Pet. 3. 19. (ireartied to s. in pristm
I John 4. 1. try s. whether they be of God Hos. 9. 7. the yfurituut man is mad Kom. I. II. impart unto you some s. gift
ESccI 3. 31. who knoweth i. of a man a 8. nc pow «- tr-x b« s. to retain the
7. 14. law is s. but I am carnal
17. 15. Ps. 18. 22. and 105. 45.
a 11.5 .'uti knowest not the way of the
1 Chr. 29. 19. thy statutes, Pa. 119. 12. 16,33,
15. 27. partakers of theirs, things
1 Cor. 2. 13, comparing s. things with s.
2li, 3:1, 54, 64, 68, 71, 117. STAY, Ps. 18. 18. Song 2. 5. Is. 10. 20. and 26. 3. and 27. 8. and 48. 2. and 50. 10. STEAD, Gen. 4. 25. and 22. 13. 30. 2. Jacob said, am I in God's s. Job 16. 4. it your soul were in my soul's e. Pr. II. 8. tliu wicked cometh in his s. 2 Cor. 5. 2tl. we pray you in Christ's a. STEAL, Ex. 20. 15. Lev. 19. 11. Pr. 6. 30. if he s. to satisfy his soui
12. 7 the 9. shall return to God
15. he that is s. judgeth all things il 32 15 until the a. be poured on us 34 IC his 8, gathered them 57 m for the s. shall fail before me 6L 3. garment of praise for s. of heaviness hic 9 II. walking in 9. and falsehood Zecb 10. I. formeth s. of man witiiin him
3. 1. not speak unto you as s.
9. 11. ifwehavesown to you s. things
10. 3. eat 8. meat, 4. same s. drink ; s. rock
15. 44. it is raised a s. body Gal. 6. 1. ye which are s. restore such Eph. 1. 3. blessed us with all s. blessings
10. pour out s. of grace, and supplication Mai. 2. 15. take heed to your s. Mat. 22. 43. doth David in s. call him Lord
5. 19. speaking in s. songs. Col. 3. 16.
30. 9. lest I be poor, and s. and take Jer 2:1. 3U. I am against the prophets, a:litll the Lord, that s. my word Mat. 0 19 where thieves break through unit
6. 12. wresile against s. wickedness Col. 1. 9. filled with all s. understanding
26. 41 s. willing, but flesh is weak Luke 1 80. Jolin wa.xed strong in s. 2 27. came by the s. into the temple 8 5.S. her s. came again and she arcae
1 Pet. 2. 5. built us s. house ; offer s. sacrifice Rom. 8. 6. to be spirituuUy minded is life
1 Cor. 2. 14. neither know them, because 8. discerned Sev. 1 1. 8. s. is called Sodom and Egj'pt SPITE, Ps. 10. 14. Mat. 22. 6. SPITTING, Is. 50. 6. Luke 18. 32. SPOIL, Gen. 49. 27. Ps. 68. 12. Ps. 119. 162. as one that finds great s. s. Eph. 4. 28. let him that s!,ile, s. no more Pr. 9. 17. stolen waters are sweet STEDFAST, Job 11 15. Dan. 6. 26. Ps. 78. 8. spirit was not s. with God, 37. Acts 2. 42. continued s. in 5pi>stles' doctrin*
9. 55. k' ow net what kind of s. ye 24. 39. a 1. hath nut flesh and bones (otm 3. 5. born of water and of the g.
6. that which is horn of the s. i9 s. 34. God giveth not s. by measure to him
I Cor. 15. 58. be ye s. immoveable, always Heb. 3. 14. hold our confidence s. to end
Is. 53. la. shall divide s. with the strong Mat. 12. 29. he will s. his house Col. 2. 8. lest any 9. you through philosophy Ex. 12. 36. they spoiled the Egyptians Col. 2. 15. havings, principalities and powers Heb. 10. 34. took joyfully ^^oiling of goods SPOT, without. Num. 19. 2. and 28. 3. 9. Job 11. 19. 2 Tim. 6. 14. Heb. 9. 14. 1 Pet.
I Pet. 5. 9. whom resist s. in the faith Col. 2. 5. stedja.itness, •? Pet. 3. 17. STEPS, Ex. 20. 26. Ps. 13. 36. Ps. 37. 23. 8. of gooil men ordered by Lord 31. ncme i.f his s. sliiill slide
4. 24. God is as.; worship him in s. and in truth, 23.
6. 33. it is the s. that quickeneth ; the words I speak are s. and life Ktta 6. lO. not able to resist the s.
16. 7. the s. suffered them not 17. 16. Paul's 8. was stirred in him 18. 5. Paul was pressed in s. and testi-
44. 18. neither our s. declined from 119. 13.3. order niv s. in thy word
Pr. 16. 9. but the Uiro directeih his a. Jer. 10. 23. not .n man to diicci his s. Rom. 4. 12. walk in the s. of that faith
1. 19. 2 Pet. 3. 14. Deut. 32. 5. their s. is not s. of his children Song 4. 7. all fair, there is no s. in thee Eph. 5. 27. not having s. nor wrinkle Jer. 13. 33. spo/.t, Jude 12, 23. SPREA»,Job9. 8. Is. 2.5. II. and 37. 14. Jer. fied
•torn. 8. 1. not after flesh, but after s. 4.
1 Pet. 2. 21. we should follow his s. STEWARD, Luke 12. 42. and 16. 2. I Cor.
2. 8. of life in Christ Jesus made free
9. if any man have nuts, of Christ
8. 13. if ye through s. mortify deeds of
4. I. Tit. 1. 7. I Pet. 4. 10. STIFF, neck, Deut. 31. 27. Jer 17. 2.3. Ex. 9 stiff-necked people, 33. 3, 5. and 34
4. 3. Lam 1. 17. Ezek. 16. 8. SPRING, fe. 8.5. II. Mat. 13. .5, 7. Ps. 65. 10. spriitiug, John 4. 14. Heb. 12. 15.
15. s. of bondage, s.' of adoption
16. the 9. beareth witness with our s.
9. Deut. 9. 6, 13. and 10. 16. Acts 7. 51.—ye do alwavs resist Holy GhoaC 2 Chr. 36. 13. he stiffened his neck STILL, Ex. 15. 16. Ps. 8.2 and 1:19. 14 Ps. 4. 4. be s. Jer. 47 6. Mark 4. 39. 46. 10. be s. and know tliat I am God
8. 2fi. the s. helpeth our infirmities
87. 7. all my sprimrs, are in thee SPRINKLE, Lev. 14.7. and 16. 14.
I Cor. 2. 10. the s. searcheth all things
5. 3. present in s. 5. s. may be saved
Is. 52. 15. so he shall s. many nations Ezek. 36. 25. I will s. clean water on you Heb. 10. 22. having our hearts sprinkled from
6. 17. joined unto the Lord is one s. 12. 13. tCfir 3 3 written with s. of living God 6 not of letter but of s. ; s. giveth
83. I. keep not silence, be not s. O God
, an evil conscience
12. 24. come to blood of sprink Untr
Is. 30. 7. their strength is to sit s. Rev. 22. 11. be unjust s. be hlihy .s holy a. Ps. 65. 7. stilleth noise of the sea, ^<9. 9. STING, 1 Cor. 15. 55,56. Rev. 9. 10. Pr, 23. 32. it stin<rs like an aduer STINK, Ps. 38. 5. Is. 3. 24. STIRup, Num.24.9. Job 17. 8. Ps. .35. 23. s. i:p thyself, awaKO, 80. 2. life
17. where s. of Lord is, there is liberty ' 1 cleanse from filthiness of flesh and 9. Gal 3. 3. begun in the s. are now perfect 4 6. sent forth s. of Son into your hearts
1 Pet. 1.2. through s. of blood of Jesus Christ SPUE thee out of my mouth. Rev. 3. 16. Hab.
2. 16. Lev. 18. 26. Jer. 25. 27. SPY, Num. 13. 16. Gal. 2. 4. STABILITY of times, Is. 33. 6. STAFF, Gen. 82. 10. Zech. 11. 10. Ps. 23. 4. thy rod and s. comfort me
J. Ifi. walk in the s. 17. Hesh lusteth against s. and s. against flesh 18. if led by the s. are not under law 22. fruit of s. is love, joy, and peace 25. if live in the s. let us walk in the s. 6. 18. grace be with your s. 2 Tim. 4. 22. Eph. 1. 13. sealed with holy s. of promise
Is. 3. I. take away stay and s. of biead
78. 38. did not s. up all his wrath Song 2.7. that ve s. not up, nor, 3. 5. and 8. 4. 2 Tim. I. 6 s.'up gift of God that is in thee 2 Pet. I. 13. think it meet to s. you up STONE of Israel, Gen. 49. 24."
9. 4. broken s. of his shoulder, 14. 5.
10. 5. s. in their hand is my indignation STAGGER, Ps. 107. 27. Rom. 4. 20. STAKES, la. 33. 20. and 54. 2. STAIN, Is. 2.3. 9. and 63. 3. STAMMER, Is. 28. II. and 33. 19. and 32. 4. STANn, Ezek. 29. 7. Exod. 9. 11. Job 19. 25. shall s. at latter day on earth Ps. 76. 7. who may s. in thy sight 130. 3. if Lord mark iniquities, who shall Ps. 118. 22. 8. which the builders refused
Is. 8. 14. a 8. of stumbling, Rom. 9. 32, 33. 28. 16. a tried s. a precious corner s. Dan. 2. 34. a s. was cut out without hands Hab. 2. U.S. shall cry out of the wall Zech. 3. 9. on one s. shall be seven eyes Mat. 3. 9. of these s. to raise up children
4. 4. there is one body and one s.
2;t. be renewed in the s. of your mind
5. 9. fruit of s. is in all cndliness 18. not drunk, hut filled with the s.
6. 18. praying always in s. Jude 20. Col. 2. 5. 1 am with you in the s. joying
Is. 46. 10. my counsel shall s. Pr. 19. 21. Mai. 3. 2. who shall s. when he appeareth Mat. 12. 25. divided against itself shall not s. Rom. 5. 2. this grace wherein we s.
7. 9. if ask brend will he give him a 8. Luke 19 40. s. would immediately cry out
1 Thess, 5. 23. whole s. soul and body be ffeh. 4. 12. dividing asunder of soul and s.
I Pet. 2. 4. living s. 6. chief corner s.
2. 5. ye as lively s. are built spiritual Ezek. II. 19. stony, Mat, 13. 5. STORE, I Cor 16. a 1 Tim 6. 19 Luke 12. 24. store-house, Ps. :i3. 7 STORM, Ps. 55. 8. and 83. 1.5. Ps. 107. 29. he maketh the s. a calm
9. 14. vvho throiiL'h eternal s. of Tered Jumes 4. 5. t. that dwelletli in ns lusteth
14. 4. God is able lo make him % 2 Cor. 1. 24. by faith ye s. Rom. 11. 20. Eph. 6. 13. having done all to s. 14. s.
1 Pet. 3. 4. ornament of a meek and cpiiet s. 18. to death in flesh, but quickened in s.
1 Pet. 5. 12. true grace of God wherein ye s. Rev. 3. 20. behold, I s. at the door and knock Nah. I. 6. stand hefnre, 1 Sam. 6. 20. Luke 21. 36. Rom. 14. 10. Rev. 20. 12.
4. 6. live according to God in the s.
Is. 4. 6. covert from s. 25. 4. refuge from a Nah. I. 3. the Lord hath his way in the s. Mark 4. 37. arose a great s. Luke 8. 23. Ps. 148. 8. stormy wind fulfilling his word STOOP, Job 9. 13. Pr. 12.25. Mark 1.7. STOUT hearted, Ps. 76. 5. Is. 46. 12.
I John 4. 1. believe not every s. but try s. Jude 19. separate, sensual, not having the s. Rev 1. 10. I was in the s. on Lord's day II. II. «. of life from God entered them 14. 13. yea, saith the s. that they may ?2. 17. the 9. and bride sav, come Grr 6. 3. mv xpirit, Job 10. 12. Ps. 31. 5. and 77. 6. Is. 38. 16. Ezek. 3.1. 27. Zech. 4. 6. Luke I. 47. and 23. 40. Acts 7. 59. Rom. 1. 9. I Cor. 14. 14. Cen. I. 2. .Spirit of Ood, Ex. 31. 3. 2 Chron.
1 Cor. 16. 13. stnnd fast in the faith Gal. 5. 1.—in the liberty wherewith Christ
Phil. I. 27.— in one spirit, 4. I.—in the Lord
1 Thess. 3. 8. we live, if ye—in the Lord 2 Thess. 2. 15.—and hold the traditions Ps. I. 5. stand in, 4. 4. and 24. 3. Ex. 14. 13. stand stilt, see salvation, 2 Chr.
Is. 10. 12. punish the fruit of the s. heart Dan. 7. 20. look was more s. than his fellow Mai. 3. 13. words have been s. against me
Is. 9. 9. sav in pride and stouinrst. of heart STRAIGHT, Josh. 6. ,5. Jer. 31. 9. Pa. 5. 8. make thy way 9. before my face Eccl. I. 15. the crooked cannot he made 9l
20. 17. Josh 10. 12. Zech. II. 16.
P9. I. I. standcth, 26. 12. and 33. II. Pr. 8. 2. Song 2. 9. l9. 3. 13. Ps. 1 19. 161. my heart s. in awe of thy word Rom. 14. 4. to his own master he s or falleth
I.V 1. Jot 33. 4. Ezek. II. 34. Mat. 3. IB. and
12. 28. Rom 8. 9, 14 and 15. 1!). I Cor. 2. II, 14. anil 3. 16. and 6. II. and 12.3.2 Cor. 3. 3. Eph. 4. 30. 1 I'et. 4. 14. 1 John 4 % I* 11.2. 8. of wisdom, Eph. I. 17. Zech. 13, 2. unclean s. Mat. 12. 43. Num. 16. 22. God of «. of all flesh, 27. 16. Pi. 104. 4. maketh his angels npirits Pr 16. 2. Lord weigheth the s. Mat. in. I. unclran .-piriti. Acts 5. 16. and 8. 7. Rev. 16. 13, 14. Lake 10. 30. rejolte not that the s. are subject
7. 31. who can make that s. la. 40. 3. make s. a highway, 4. crooked he made 9. 42. 16. and 45. 2. Luke 3. .5. IiTke 3. 4. way of Lord, niake his paths s Heh. 12. 13. make s. paths for your feet STRAIN at a gnat. Mat. 23. 24. STRAIT, 2 Sam. 24. 14. Job 20. 22. %nd 36
1 Cor. 10. 12. thinketh he s. take heed lest 2 Tim. 2. 19. foundation of God 9. sure James 5. 9. behold. Judge s. at the door STAR, Num. 24. 17. Mat. 2. 2. Judges 5. 20. stars in their courses fought Job 25. 5. 8. are not pure in his sight:t8. 7. when the morning s. sang together Dan. 12. 3. shall shine as s. forever Jude 1.3. wandering s. to whom is darknesi Rev. 12. I. on her head a crown of twelve s STATURE, Mat. 6. 27. Eph. 4. 13.
16. Is. 49. 20. Phil. I. 2.3. Mat. 7. 13. enter in at the n. gate, 14. Job 18. 7. steps straitened, Pr. 4. IS Mlc. 2. 7. 19 the Spirit of the Lord t Luke la 50. how km 1 s. till It b* 7: 1 Cor 14 32. s, o* the propheu are lubject
ST ST
Cor. 6 12 not 9. in us, e. In your own bTKAiNUE, Kx. 21. 8. and 30. 9. hev. 10. 1.
1 Sam. 23. 16. .itnngtliened his hand in God Ezek. 31. 4 tlie diseased have ye not s Eph. 3. 16. s. with migiit, Col. 1. II. 2 Tim. 4. 17. Lord stood with nie and s. me Ps. 138. 3. thou s. me with s. in my soul 104. 15. bread which strengtlienetk man Phil. 4. 13. through Chiist who s. me STRETCa tliy hands. Job II. 13. .\mos 6. 4. that s. themselves on couches Mat. 12. 13. s. forth tliy hand John 21. 18. thou shalt s. forth hands Gen. 22. 10. stretched forth his hand. Is. 5. 25.
Roin. 14. 21. whereby thy brntlier a. Is. 8. 14. stumbling, 1 Jolin 2. 10. Lev. 19. 14. stutnbling-bluck. Is. 8. M. und37 14. Jer. 6. 21. Ezek. 3. 20. and 7. 19. and 14 3. 4. 7. Rom. 9. 32, 33. and II. 9. and 14. 13. 1 Cor. I. 23. and 8. 9. Rev. 2. 14. SUBDUE our iniquities, Mic. 7. 19. Ps. 81. 14. I would soon s. their enemies Phil. 3. 21. able to s. all things to himself Heb. II. 33. through faith subdued kingdumt SUBJECT, devils are, Luke 10. 17, 20. Rom. 8. 7. not a lo law of God, 20. s. to vanity
1*8. HI. 9. Jer. 2. 21. J.nke 5. 26. Heb. U. 9. i Pet. 4. 12. Jiide 7. Job 'dl. 3. is not a s. punishment to workers
Is. 2*. 21. do his s. work, bring liis s. act H'i3. 8. 12. law counted as a s. thing Zeph. 1. 8. clothed with p apparel Heb. 13. 9. carried about with s. doctrines
I Pet. 4. 4. think it s. that you run not Judges 11. 2. strange women, Pr. 2. 16. and 5.
3, 20. and 6. 24. and 20. 16. and 23. 27. and 27. 13. Ezra 10 2, 11. Gen 23 4. s(ra/ier and sojourner, Ps. 39 12. and 119. 19. 1 Chr. 29. 15. Pr. 14. 10. a s. doth not meddle with his Jer. 1 1. 8 why should tliou be as a s. Mat. 2.7. 35. I was a s. and ye took me in Luke 17. 18. to give God glory save this s. John 10. 5. a s. will tlif y not follow Ps. 105. 12. vary few and strangers in it 146. 9. the Lord preserveth tlie s. Eph. 2,12. s. from the covenant of promise
1 Kings 17. 21. s. himself upon the child
1 Chr. 21. 16. drawn sword s. over Jerusalem
13. 1. every soul be s. to higher power, 5.
Is. 5. 25. hand is s. out still, 9. 12. and 10. 4 Rom. 10 21. all day I have s. forth hands Job 15. 25. lie stretchetli out his hand Pr. 31. 20. she s. out her hand to the poor
1 Cor. 14. 32. spirit of prophets s. to prophet! 15. 28. Son shall be s. to him that put Eph. 5. 24. as cjiurch is s. to Christ Tit. 3. 1. to be s. to principalities and powers Heb. 2. 15. all their life time s. to bondage James 5. 17. Elias, a man s. to like passions
Is. 40. 22. s. out the heavens as a curtain, 42.
5. and 44. 24. and 45. 12. and 51. 13. Jer. 10. 12. and 51. 15. Zech. 12. 1. STRIFE between me. Gen. 13. 8. Ps. 80. 6. makest us a s. to our neighbours Pr. 10. 12. hatred stirreth up s. 15. 18. the wrathful man stirreth up a. 16. 28. froward man soweth s. 20. 3. it is an honour to cease from s. 26. 20. where no tale-bearer s. ceasetb 28. 25. a proud heart stirreth up s. 29. 22. an angry man stirreth up s. 30. 33. forcing of wrath, bringeth s.
1 Pet. 2. 18. servants be s. to your masters 3. 22. angels and powers made s. to him
19. ye are no more s. and foreigners Heb 11. 13. confessed they were s. on earth 13. 2. not forgetful to entertain s.
5. 5. all ye be s. one to another
1 Cor. 9. 27. subjection, 1 Tim. 2. 11 and 3. 4. Heb. 2. 5, 8. and 12. 9. 1 Pet. 3. 1, 5. SUBMIT, Gen. 16. 9. Ps. 18. 44. and 66. 3. and 68.30. and 81. 1,5.
1 Pel. 2. 1 1, beseech you as s. and pilgrims isTRANGLEll, Acts 15. 20, 29. and 21. 25. Job 7. 15. mv soul chooseth stranvlintr STREAjM, is. 30. 33. and 66. 12. Dan. 7. 10 Amos 5. 24. Luke 6. 48. Ps. 46. 4. streams, 126. 4. Song 4 15 Is. 30. 25. and 33. 21. and 35. 6. STREET, Rev. II. 8. and 21. 21. and 22. 2. Pr. 1. 20. streets. Song 3. 2. Luke 14. 21. STRENGTH, Gen. 49. 21. E.\. 13. 3. El. 15. 2. the Lord is my s. and uiv song, Ps. 18.?- and 28. 7. and 118. 14. Is. 12 2." Judges 5. 21. soul thou hast trodden down s
1 Cor. 16. 16. submit yourselves, Eph. 5.21. 2SJ. Col. 3. 18. Heb, 13. 17. James 4. 7. 1 Pet.
Is. 58. 4. ye fast for s. and debate Jer. 15. 10. hast borne me a man of s. Luke 22. 24. there was a s. among them Rom. 13. 13. not in s. and envying
13. and 5. 5. Rom. 10. 3. have not submitted to rigtiteout-
SLIBSXIRIBE, Is. 44. 5. Jer. 32. 44. SUBSTANCE, Gen. 7. 4. and 15. 14. Deut. 33. 11. bless, Lord, hiss. Job 30. 22. thou dissolves! my s. Ps. 139. 15. my s. was not hid from Jhee, 16. Pr. 3. 9. honour the Lord with thy s.
1 Cor. 3. 3. among you envying, s. divisions Gal. 5. 20. wrath, s. sedition, heresies Phil. 1. 15. preach Christ of s. and envy
2. 3. let nothing be done through s.
1 Sam. 2. 9. by s. shall no man prevail
1 Tim. fi. 4. whereof Cometh envv, s. railing 2 Tim. 2. 23. gender s. 2 Cor. 12. 20. James 3. 14. bitter envying, and s. 16. STRIKE hands. Job 17. 3. Pr. 6. 1. Pr. 17. 26. not good to s. princes for equity
15. 29. the S. of Israel will not lie Job 9. 19. if I speak of s. lo, he is strong
8. 21. cause those that love me, to inherit
8. Hos. 12. 8. I have found me out s. Luke 8. 3. ministered to him of their s. Heb. 10. 34. in heaven a more enduring s.
12. 13. with him is wisdom and s. 16 Ps. 18. 32. girded me with s. 39.
27. 1. the Lord is the s. of my life 29. 11 Lord will give s. to his people 33. 16. mighty are not delivered by s. 39. 13 spare me that I may recover s. 46. 1. Cfod is our refuge and s. 81. 1. 68 31. ascribe s. to G.)d,35. God giveths. Ta 26 God is the s. of my heart, 43. 2. 84 5. blessed whose s. is in thee 7 they go from 3. to s. every one S3 I the Lord is clothed with s. 90 6. s. and beauty are in his sanctuary 138 3. strengthen me with s. in my soul 140. 7. the Lord, the s. of my salvation Pf. 10. 29. way of the Lord is s. to upright Bk<I. 9. 16. wisdom is better than s.
Is. 1. 5. why be stricken any more, Jer. 5. 3.53. 4. we did esteem him s. of God
11. 1. faith is the s. of things hoped for SUBTIL, Gen. 3. 1. Pr. 7. 10. Acts 13. W.subtilty, 2 Cor. U. 3. Pr. I. 4. SUBVERT, Lam. 3. 36. Tit. 1. II. and 3. U Acts 13. 24. subverting souls, 2 Tim. 2. 14. SUCK, Gen. 21. 7. Deut. 32. 13. and 33. 19. Job 20. IC. s. poison of asps and vipers
1 Tim. 3. 3. a bishop, no striker, Tit. 1. 7. STRIPES, Is. 53. 5. 1 Pet. 2. 24. Pr. 17. Ift and 20. 30. Luke 12. 47, 48. STRIVE, Ex. 21. 18, 2J. Job 33. 13. Gen. 6. 3. my Spirit shall not always s Pr. 8. 30. s. not without cause Hos. 4. 4. let no man s. nor reprove ^ Mat. 12. 19. he shall not s. nor cry Luke 13.24. s. to enter in at strait gate 2 Tim. 2. 24. servant of Lord must not s.
Is. 60. 16. s. milk of Gentiles ami breast of kings, 66. 11. s and be satisfied, 12. Mat. 24. 19. woe I' them that give • in Luke 23. 29. blessed are paps which nevei gave s.
Is. 45. 9. woe unto him that strirelh with his Phil. I. 27. striving together for faith of Heb. 12. 4. resisted unto blood, s. against sin STRONG this day. Josh. 14. II. Ps. 24. 8. Lord is s. and mighty in battle 30. 7. made my mountain to stand s 31. 2. be thou my s. rock 71. 7. thou art my s. refuge, 3. Pr. 10. 15. rich man's wealth is his s. city
11. 27. blessed are paps thou ' nst suck ed
10. !0. if iron be blunt, must put more s.
Is. 11. 8. sucking child, 49. 15. Ps. 8. 2. trucklinir. Lam. 2. 1 1 and 4. 4 SUDDEN, Pr. 3. 25. I Thess. 5. 3. SUFI-'ER, E.X. 19.23. Lev. 19. 17. Ps. 55. 22. never s. righteous to be moved
IS. 95. 4. s. to the poor and s. to needy
4. in Lord Jehovah is everlasting s. 40 29. that have no migt increaseth s. 45 24. in Lord have I righteousness and 8. Joel 5. 16. Lord is s. of children of Israel Luke 1. 51. shewed s. with his arm Rom. 5. 6. when we were yet without s.
89. 33. nor s. niy faithfulness to fail
II. 16. s. men retain riches 14. 26. in fear of tord is s. confidence
121. 3. not s. thy foot to he inovfd Pr. 10. 3. not s. sou l of righteous to famisb Mat. 16. 21. he must s. many things
1 Cor. 15. 5fi. s. of sin is the law 2 Cor. I. 8. pressed out of measure, above s. Rev. 3. 8. thou \v,\.<l a little s. and kept
18. 10. najne of the Lor<l is a s. tower 24. 5. a wise man is ». and increaseth Eccl. 9. 1 1. battle is not to s. 12. 3. s. men Song 8. 6. love is s. as death
17. 17. how long shall I s. you
19. 14. s. little children to come unto Rom. 8. 17. if so be that we s. with him
5. 12. worthy is the Lamb to receive s.
1 Cor. 4. 12. being persecuted, we s. it
12. 10. now is come salvation and s. 17. 13. give their s. to beast
Is. I. 31. s. shall be as tow and burn 26. 1. we have a s. city, 60. 22. 35. 4. be s. fear not, behold your God
10. 13. (iod will not s. you to be tempted Phil. I. 29. but also to s. for his sake 2 Tim. 2. 12. if we s. we shall reign Heb. 11. 2.5. choosing rather to a. allliction
1 Chr. 16. W. his .ilreiigth, Ps33. 17. Is. 63.1. Hos. 7. 9. and 12. 3. Gen. 49. 21. in sirenglh. Job 9. 4. and 36. 5. Pr. 71. 16. and 103. 20. and 147. Itt la. 33.
.53. 12. shall divide the spoil with s. Jer. .50 34. their Redeemer is s. 18. 8. Joel 3. 10. let the weak say I am s. Luke 1 1. 21. 8. man armed keepeth house, 22. Rom. 4. 20 s. in faith, giving glory to God
13. 3. remember them who s. adversity
6. Sen. 49. 3. mii strenirth, Ex. 15. 2. 2 Sam. 22. 33. Job 6. 12. Ps. 8. 1, 2. and 19. 14. and 28. 7 and 3.S. 10. and 43. 2. and .59. 17. and 62.
2'!. s. the word (d' e\hi Mtation
1 Pet. 4. 1.5. let mme s. a murderer
15. I. wo that are s. ought to hear 2 <V>r. 12. 10. when I am weak then am I s. Heb. II. 31. out of weakness made s.
19. them that s. according to will o( God Ps. 105. 14. he isuirered no man to do wrong Acts 14. U). s. all to walk in his own ways
7 and 71.9. and 99. ^. and 102.23. and 1 18.
1 John 2. 14. ve are s. and the word of God
14 ami Ml. I. Is. 12. 2. and 27. 5. and 49.
4, .5. Jer. 16. 19. Ilab. 3. 19. 2 Cor. 12. 9. Ps. 37. 3!). their slrengUt, 89. 17. Pr. 20. 29. ts. 30. 7. and 40. 31. P« 8. 2, (/»/ .vfrens'«/i, 86. 16. and 110. 2. Pr. 24. 10. and 31. 3. Is. 17. 10. and 63. 15. Mark 14. .32. Dent. 33. 2.5. Noh. 8. rjdiir strciglJi, Is. 23. 14. and 30.
Is. .35. 4. he strung, Hag. 2. 4. 1 Cor. 10. 13. Eph. 6. 10. 2 Tim. 2. 1.
16. 7. the ."Spirit s. them not Phil. 3. 8. for whom I s. ;.)ss of all things Heb. 5. 8. learned obedieniie by things he 9
I Cor. 1. 2.5. stronger than men, 10. 22. Job 17. 9. clean hands shall be s. and s. Jer. 20. 7. thou art s. than I STUIUILE, Job 13. 25. and 21. 18. Ps. 83. 13.
1 Pet. 2. 21. s. for us, leaving us an e.\anivl*
3. 18. Christ nalh s. mice for sins
5. 10. after ye have s. a whJe Mat. II. 12. sufferelh, 1 Cor. 13. 4.
Is. 33. II. Mai. 4. I..I Cor. 3. 12. STIJBHORN, Dent. 21. 18. Ps. 78. 8.
1.5. E/.ek. 21. 21. Lev. 26. 20. Pi 20 2. Lord strenstlim thee out of Zion 27. 14. wait on Ijord, he siiall s. your heart 31. 24. of good courage, he shall s. your heart 41. 3. Lord «. him on bed of languishing 119. 28. «. me according to thy word
Roiii. 8. 18. stliril>e, 2 Cor. I . .5, 6 Phli. 3
I Sam. 15. 23. stiihharnnes-t. Dent. 9. 27. STUDY Eccl. 12. 12. 1 Thiss. 4. 11.2 Piiin.
10. Col. I. 24. Hr.u 2. 10. 1 Pet. I. II and
4. 13. and 5. I. .=!(JFFICE, I Pet. 4. 3. John !4. 8 Mat. 6. 34. sufficient lo thu day is the evil 2 Cor. 9. 16. who is s. for those lliings
2. 15. Pr. 15. 28. and 24. 2. STUMIUiE, foot shall not, Pr. 3. 23.
4. 12. when thou runnest, hIuiM not fl.
19. wicked know not at what mcy 8.
3. 5. we are not s. id" ourselves
Is. 5. 27. none shall be weary nor 9.
12. 9. mv grace is s. for thee
8. 15. many shall s. and fall and be taken 28. 7. they err in vision, they h. in judgment Mai. 2. R. caused manv to « at the law
If 35. 3. s. ye the weak hands.Toh 90. 22. suffi'eirnni, 2 Cor. 3. 5. and 9. 8
41. 10. I will s. thee, :>1. 2. s. thy stakea Dan. II. I. stood to confirm ani< n. him /ech. 10. 12. I will a. them in (l-e Lord Luke 22. .32. when cfuiverted s thy brethren
SUM, Ps. 139. 17. E/,ek.28. 12. Heb 6. 1 SUMMER and winter not cea.se, Gen. 8 93. Ps. 74. 17. thou hast made s. and winter
1 Pet. 2. 8. which s. ai the word Rom. 9. 32. they stumlileil at that s. stone John II. 9. walk in the day, he sluniblcth t Pet. 5. 10. God of grace iLablish s. yuu Kev 3 2. 8. the tilings that remain i
Pr. 6. 8. provideth her meat in the a.
10. 5. he that galheretll 'm a laav iseioa 71 riVV TA TE
Mark 13. 33. Luke 8. 18. & 12. 15. 1 Cor H 12. Col. 4. 17. Heb. 3. 12. 2 I'et. 1. 19. Deut. 32. 41. Iiike twlU, Ps. tiJ. 24. Is. 27. 5. & 56. 4. & 64. 7. /ech. 1. 6. Ps. 83. 3. taken crafty counsel against thy.a. 18 6 U>w\s shall s. and winter on them
Song 5. 16. his mouth is most 9.
Jer. 8 haivest is past and sj. ended Zech. 14. 8. living waters in s. 'id winter SUMPTUOUSLY, fared, Luke Hi. 19. SUN, stand thou still, Josh. 111. 12. Pb. 19. 4 he set a tabernacle for the 9 74 16 prepared the light and the f.
Is. 5. 20. put bitter fur s. and s. for bitte: Phil. 4. IS. odour of a 9. smell Kev 10. 9. ill thy mouth s. as honey
I's. 19. 10. sweeter than honey, 119. 103. Judg<'s 14. 14 sioeetness, Pr. 16. 21. & 27. 9 SWELLING, Jer. 12. 5. 2 Pet. 2. 18. SWIFT, Deut. 28. 49. Job 9. 26. Eccl. 9. II. the race is not to the s. Rom 3. 15. feet are s. to shed blood. Pr. 6. 18. James 1. 19. a. to hear, slow to speak 2 Pet. 2. 1, bringontheniselves s. destruction Job 7. 6. days sicifter than a shuttle, 9. 25. Ps. 147. 15 swiftly, Joel 3. 4. SWIM, 2 Kings 6. 6. Ps. 6. 6. Ezek. 47. 5. SWORD, Ex. 32. 27 Lev. 26. 24. Gen. 3. 24. clierubims and a tiaining s. Deut. 33. 29. s. of thy excellency Judfls 7. 20. s. of the Lord, and of Gideon 2 Sam. 12. 10. s. shalt never depart from Ps. 17. 13. from the wicked which is thy s. 149 6. two-edged s. in their hands Song 3. 8. every man hath his s. on his thigh Jer. 9. 16. I wiil send a 9. ailer them 15. 2. such as are for s. to the s. 43. 11. Ezek. 21. 13. what if s. contemn the rod Zech. 11. 17. the s. shall be upon his arm
119. 111. thy testimony have I t.
Is. 53. 8. he vyas t. from prison and judgment Lam. 4. 20. the anointed wast, in their piU Mat. 91. 43. kingdom of God t. from you 24. 40. one shall be t. the other left Mark 4. 25. shall be t. that which he hath Acts 1. 9. t. up into heaven, 11. 22. 2 Tim. 2. 26. t. captive by him
104. ly. the s. knoweth his going down lUl. 6. s. not smite thee by day. Is. 49. 10.
136. 8. s. to rule the day, (ieii. 1. 16. Bm;1 12. 2. while s. or stars be not darkened Bong 1. C. because the e. hath looked on me
6. lU. fair as the moon, clear as the s.
Is 90 2G. light of the s. shall lie seven fold S9. S. the 8. returned ten degrees 66 l9. the s. no more thy light by day la. 6. 7. thy iniquity is taken atray
16. 10. gladness is 57. 1. iiieiciful men ore Luke 10. 49. good part not be—from her 9 Cor. 3. 16. when return to Lord, yail Ps. 40. 12. my iniquities taken hold of me
20. thy s. shall no more go dow ii J«/ 31.. 35. giveth the e. for a lipht by day M& i '2. shall the S. of rightenu.sness arise Mat. i his a. to rise on evil and good
119. 143. trouble and anguish have—of Pr. 1 19. taketk away, John 1. 29. Ai. 10. 18 k 15. 2. takcth from, 16. 22. Ps. 119. 9. by taking 1; ed thereto aciordinfj Mat. 6. 27. who by t. thought can add Rom. 7. 8. sin t. occasion deceived, II. Eph. 6. 16. above all, t. the shield of faith TALE, Ps. 90. 9. Ezek. 22. 2<l. Luke 24 11 Lev. 19. 16. tale-bearer, Pr. 11. 13. Al 18.8. & 20. 10. & 26. 20, 22. TALENTS, Mat. 18. 24, & 25. 15, 25. TALK of them when thou sittesi, Dent. 6. 7.
13. 4J shine as the s. in the kingdom Cor. 15. 41. there is one glory of the s. Eph. 4 26. let not s. go down on thy wrath Rev. 10. 1. his face as s. 1 . 16. Mat. 17. 2.
7. 16. neither the s. light on them 21. 23. citv had no r.eed of the ?. 22. 5. BUPERFLUltY of naughtiness, Jarne* 1. 21. SUPERSTITION, Acts 25. 19. & 17. 22. SUP, Luke 17. 8. Rev. 3.20. Hab. 1. 9. Lake 14. 16. certain man made a great supper
13. 7. awake, O s. against my shepherd Mat. 10. 34. came not to send peace, hut 9. Luke 2. 35. a 9. shall pierce through thy soul Rom. 13. 4. he beareth not the s. in vain Eph. 6. 17. 8. of Spirit is the word of God Heb. 4. 12. word is sharper than any twoedged 9. Rev. 1. 16. went a 9harp two-edged s. 19. 15. P9. 55. 21. swords, .59. 7. Pr. 30. 14. Is. 2. 4. Ezek. 32. 27. Joel 3. 10. SWORN by myself. Gen. 22. 16. Ps. 24. 4. that hath not s. deceitfully
1 Cor. 11. 20. to eat Lord's s. Luke 22. 20. Rev. 19. 9 to marr/aae s. 17. s. of great God SUPPLICATION, 1 kings 8. 28. t 9. 3. Job
1 Sam. 2. 3. t. no more so exceeding proudly Job 13. 7. and t. deceitfully for him Ps. 71. 24. my tongue shall t. righteotisness 77. 12. I will t. of thy doings 105. 2. t. ye of all his wondrous works 145. 11. speak of glory and t. oflhy |ioiv er Jer. 12. 1. let me t. with thee of judgment John 14. 30. I will not t. much with you Ps. 37. 30. his tongue falke.th of judgment Kph. 5. 4. filthiness, nor foolish talking Tit. 1. 10. unruly and vain talkers TAME, Mark .5. 4. James 3. 7, 8. TARRY, 1 Chr. 19. 5. 2 Kings 14. 10. Ps. 101. 7. liar not t. in mv sight Pr. 23. 30. that t. long at wine
8. 5 & 9. 15. Ps. 6. 9. & 30. 8. & 55. I. &. 142. 1. & 119. 170. Dan. 6. 11. & 9. 20. Hos.
12. 4. Zech. 12. 10. Eph. 6. 18. Phil. 4. 6.
1 Tim. 2. I. & 5. 5. Heb. 5. 7. SUPPLY spirit of Jesus Christ, Phil. 1. 19. Phil. 4. 19. my God shall s. all your need 2 Cor. 9. 12. supplietk, Eph. 4. 16. SUPPORT the weak. Acts 20. 35. 1 Thess. 5. 14. SUPREME, 1 Pet. 2. 13. SURE, Gen. 23. 17. 1 Sam. 25. 38. 2 Sam. 23. 5. ordered in all things and s. Nf h. 9. 38. we make a a. covenant P« 19. 7. testimony of Lord is s. making
119. 106. I have 9. and will perform it SYNAGOGUE, Ps. 74. 8. Mat. 6. 5. & 23. 6.
Luke 7. 5. John 9. 22. & 18.20. Acts 15.21. Rev. 2. 9 & 3. 9.
T TABERNACLE, Ex. 96. 1. & 29. 43. Job 5. 24. thy t. shall be in peace Ps. 15. 1. who shall abide in thy t. 27. 5. in secret of his i. shall he hide me Pr. 14. II. t. of the upright shall flourish
Is. 46. I*, my salvation shall not t. Jer. 14. 8. that tiitneth aside to t. for a nigh Hab. 2. 3. though it t. wait for it Mat. 26. 38. t. ye here and watch with me John 21. 22. that he t. till I come
93. 5. thy testimonies are very s. 111. 7. all his commandments are verys.
Is. 33. 20. a t. shall not be taken down Amos 9. 1 1. rai9e up t. of David, Acts 15. 16. 2 Cor. 5. 1. if our earthly house of this t.
Ft. 11. 15. he that hateth suretyship is s.
18. righteousness shall be a s. reward U. 22. 23, 25. 9. place, 28. Hi. s. foundation
1 Cor. 11. 33. come to eat, t. for one anothe Ps. 68. 12. she that tarried at home divided Mat. 25. 5. while bridegroom t. ail sluiuberi Luke 2. 43. child Jesus t. beh nd in Jeius lem Acts 22. 16. why tarrirst thou, arise be bl tized Ps. 40. 17. make no tamiing, 70. 5. TASTE, Ex. 16. 31. 1 Sam. 14. 43. Job 6. 6. is any t. in the white of an egg Ps. 34. 8. O t. and see that the Lord is g< I 119. U'3. sweet are thy words to my Song 2. 3. his fruit was sweet to my t. Jer. 48. 11. his t. remained in hin> Mat. 16. 28. some shall not t. of death Luke 14. 21bidden, shall t. of my supper John 8. 52. keep my saying, never t. dtth Col. 2. 21. touch not, t. not, handle not Heb. 2. 9. should t. death for every map
4. we that are in this t. do groan Heb. 8. 2. minister of the true t. 2 Pet. 1. 13. I am in this t. 14. put off my t. Rev. 21. 3. the t. of God is with men Job 12. 6. tabemarles of robbers prosper Ps. 84. 1. how amiable are thy t. 118. 15. salvation is in t. of the righteous Heb. 11.9. dwell in t. with Isaac and Jacob TABLE, Ex. 25. 23. Job 36. 16. P9. 23. 5. prepared a t. before me
32. 18. 9. dwellmgs, 33, 16. water be s.
.55. 3. 9. mercies of David, Acts 13. 34. John 6. 69. we believe, and are r. that thou art the Christ, the Son of the living God Rom. 4 16. promi.se might he s. to all the 2 Tim 2. 19. foundation of God standeth s. 2 Pet. 1. 10. make calling and election n. 19 ha\'e a more e word of prophecy aURETY for thy servant, P9. 119. 122.
Heb. 7. 22. Jesus made 9. of better testament SURFEITING and drunkenness, Luke 21.
69. 29. let their t. become a snare 128. 3. olive plants round about thy t. Pr. 3. 3. write them on the t. of thy heart Song 1. 12. while the king sitteth at his t. Jer. 17. 1. sin is graven on t of Heir heart Mai. 1. 7. t. of the Lord is contemptible Mat. 15. 27. crumbs fall from ma.ster's t.
34. SURPRISED the hypocrites, l9. 33. 14. SUSTAIN, Ps 5.5.22. Pr. 18. 14. Pb. 3. 5. sustntned, Is. 59. 16. WALLOW, Ps. 84. 3. Jer. 8. 7.
1 Cor. 10.21. partakers of Lord's t. and t. of devila Deut. 10. 4. tables, 5. Heb. 9. 4. 9 Chr. 4. 8, Is. 25. 8. he will s. up death in victory Mat. 23. 24. strain at a gnat, and s. a camel Ex. 15. 12. earth saallowed them. Num. 16.
6. 4. t. heavenly gift, 5. t. good "'ord of God
I Pet. 2. 3. if have lasted that Lord is fit> cious TATTLERS, 1 Tim. 5. 13. TEACH, Ex. 4. 12. Lev. 10. 11 Deut. 4. 9. t. them thy sons, 6. 7. &. 11. ii).
19. Is. 28. 8. Ezek. 40. 41. Hab. 2. 9. write, make it plain upon t. Acts 6. leave word of God, and serve t. 9 Cor. 3. 3. not in t. of stone, but fleshly t. TAKE jou for a people, Ex. 6. 7.
Pi. 124. 3. they had s. us up quick 9 Cor. 2. 7. be 9. up with overmuch sorrow
5. 4. mortality be s. up of life BWEAR, Num. 30.2. Deut. 6. 13.
Is. 45. 23. to me every tongiie shall s.
20. 7. 1 ot t. name of the Lord in vain 34. 9. t. us for thine inheritance Ps. 97. U. the Lord will t. me up
33. 10. they shall t. Jacob thy J idg ments
65. 16. shall s. by the God of truth Jer. 4. 2. E.'ialt s. Lord liveth in truth, 12. 16. Zeph. 1. 5. «. by Lord, and 9. by Malcham Mat. .5. 34. 9. not at all Jame9 5. 12. Pb. 15. 4. svmreth to hi9 own hurt Eccl. 9. 2. that s. as he thst feareth an oath Zeetl. 5 3. every one that s shall be cut off" Jer. 23. 10. because of swearing, land motirn-
1 Sam. 12. 23 t. the good way, 1 K\n\fi 8 36. 2 Chr. 17. 7. to t. in the cities of Judah Job 21. 29. shall any t. God wisdom
51. II. t. not thy holy Spirit from me 116. 1 J. I will t. the Clip of salvation llfl. 4). t. not the word of truth out of my mouth Hos. 14. 9. t with ycu words ; say t. away Mat. 16. C). t. up his cross and follow me
Pa. 25. 8. t. sinners in the way, 9. meek t.
3'' il. I will t. you fear of Lord, :)2 8 ^1. 13 I will t. transgressors thy way 90. 12. so t. lis to number our days
18. 16. t. with thee one or two more 23. would t. account of his servants eth Hm 4. 2. by B. and lying they break out l9. 2. 3, he will t. usof his ways, Mic. 4 9. Jer. 31. 34. t. more every man iiis neighbrim Mat. 28. 19. go and t. all nations, baptizing John 9. 34. wast born In sins, dost thou t. m
20. 14. t. that is thine, and go thy way
10. 4 9. fal9ely in making a covenant Mai. 3. 5. I will be a witness against false s SWEAT, Gen. 3. 19. Luke 22. 44. BWfJET, Job 20. 12. Ps .55. 14.
26. 26. t. eat, thi9 i9 my body, 1 Cor. 1 1
94 Luke 12. 19. t. thine ea9e, eat, drink, and be Eph 6. 13. t. the whole armour of God, 17. Rev. 3. 11. that no man t thy crown Ex. 23. 25. take avay. Josh. 7. 13. 9 Sam. 94.
14. 26. Holy Ghost shall t. you all tlviiigi
I Cor. 4. 17. as I t. In every church tt. 104. 34. meditation of him shall be s.
1 ID '03. how 9. thy words to my taste Pf. a 24 thy »'eep shall bes. Jer. 31. 26.
1 Tim. 2. 12. I autfer not a wouian to I.. 3.2. given to liospiL-rlily, apt to t. 9 Tim. 2. 2. faithful men able ii t. others Heb. 5. 12. have need that one i. you
10. 1 Chr. 17. 13. Job 7. 21. k 32. 22. & .')6.
9. 17 stder. waters are s. 90. 17.
13. 19. desiD accoinpli9hed, is b. to the soul 27. 7. to hungry every hitter thing Is b. Bcel. 5. 12. sleep of labouring man is s
18. P9. .58. 9. Is. .18. 9. Jer. 15. 15. Hos. I. fi. & 4. II. & 14. 2. Anr .s 4. 2. Mai. 9. 3. Luke 17. 31. John 1. 9? 1 John 3. 5. Rev.
1 John 2. 27. need not that any man t. v«o Job 34. 32. v. hat I see not, leacS me
Ps. 25. 4.—thy paths, 5. &. 27. II.—thy
22. 19. Deut. 4. 9. take ktm, 11. 16. & 27. 9. 2 Chron.
86. II. & 119. 12.—thy statutes. 2(1. 64, tn
11. 7. truly the light ia s of<| 9 8 his fruit was s. to my taste M. s. is thy voice and contenancc K
68, 124, 135.—itood judgment, 108 -Ihr Judgment!, 143 Ifl.—to do thy wll'
19. 6. Ps. 39. I. Is. 7. 4. Mai. 2. 15. Mat. 6.
1. & 16. 6. &. 18. 10. &.24. 4. Mark 4. 21. &
1 Cor. 10. 9. neither let us t. Christ as some Exod. 17. 7. because Ihey lempted the Lord Num. 14. 22. t. riie now ten times Ps. 78. 18. t. God ill their heart, 106. 14. 41. turned back, and t. God 56. t. and provoked the Most High God 95. 9. when your fathers t. nie, Heb. 3. 9. Mat. 4. 1. in wilderness, to be t. of the devil Luke 10. 25. lawyer t. him, saying f CIiT. S2. 23. tuHv/a good knowledge of the 2 Cor 1. 12. the t. tf our conscience Heb 11. 5. before tianslatioii had this t Rev. 1. 9. t. of Jesus Christ, 12. IT. & 19 10 11. 7. when they shall have tini'thed their t. Ps. 25. 10. keep his testimonies, 1 19. 2. 93.5. Oiy tejitimonies, 119. 14, 24,31,46 59, 95, 111, 129,144. THANK, I Chron. 16. 4. and 29 13. Mat. 11 25, 26. Luke 6. 32, 33. and 17 9. and 18 11. John 11.41. Rom. 1.8. and 7. 2.5 1 Cor
Lord t'n. 71. 17. thou hast t. me from my youth 119. 171. when hast t. me thy stalates \Uxl. 12. 9. he t the people knowledge
1 4. 29. I'i, fear of me, t. by precepts of men 54. 13. thv children shall be t. of Lord iohn (). 4.'). tiiey -shall be all «. of God Acts 20. 20. t. you publicly and from house Ual. (i. G. let him that is t. in the world
1 Tnesa. 4. 9 yourselves are t. of God to love Ps. 94. IS. teachest him out of thy law Mat. 22. IG. t. the way of God in truth Rom. 2. 21. t. another, t. not thyself Job 36. 22. who leachelh like him
1 Cor. 10. 13. not suffer you to be t. above Gal. 6. 1. lest thou also be t.
1. 4. 2 Thess. 2 13. I Tim. 1 12. Ps. 100 4. be thankful. Acts 24. 3. Rom 1 £1 Col. 3. 15.
1 Thess. 3. 5. the tempter have t. you Heb. 2. 18. he is able to succour them that are t.
1 Pet. 2. 19. this is lhanktrorthy Dan. 6. 10. gave thanks. Mat. 2G. 27. Mark 8 6. Luke 22. 17. Rom. 14. 6. 2 Cor. 9. 15. t. to God for his unspeakable gift 2. 14. and 8. 16 I Cor. 15. 57. Epb. 5. 4. giving of thanks, 20. 1 Tim 2 I Heb. 13 15.
4. 15. in all points t. as we are
35. 1 1 who t. us more than beasts P» 18. 34 t. my hands to war, 144. 1. 94. 10. he that t. man knowledge
1 1. 37. were sawn asunder, were t. slain James 1. 13. let no man say wlien he is t. I am t. of God : for God cannot be t. til. 48 17. Lord thy God t. thee to profit
14. every man is t. when drawn away Mat. 16. 1. templing him, 19. 3. and 22. 35. Luke 11. 16. John 8. 6. Ps. 95. 8. as in the day of temptation Mat. G. 13. lead us not into t. Luke 11. 4. Luke 4. 13. the devil had ended all the t.
1 Cor 2. 13. words which man's wisdom t. but which the Holy Ghost t.
1 Thess. 3. 9. what t. can we render t" Gid Lev. 7 12. thanksgiving, Ntl.. II. 17. Ps. 2R 7. and 50. 14. and 100. 4. and 107. 22. and 116. 17. Is. 51.3. Phil. 4.6. 1 Tim. 4.3 Rev. 7. 12. THE.-VTRE, Acts 19. 29. THINE is the day and night, Ps. 74 16 Ps. 119. 94 I am t. O save thou me
I John 2. 27. same anointing t. you all things Hab. 2. 18. teacher, John 3. 2. Rom. 2. 20. 1 Tim. 2. 7. 2 Tim. I. 11. Pb. 119 99. teachers. Is. 30. 20. 3 Tim. 1. 3. heap to themselves t. Til. 2. 3. be t. of good things Hfb. 5. 12. ought to be t. of other i Chron. 15. 3. without a teaching priest Hat. 15. 9. t. for doctrines commandments of men 28. 20. t. them to observe all things Col. 1. 28. :. every man in all wisdom
8. 13. in time oft. fall away
1 Cor. 10. 13. hu t. ta Ken you, hut as is common ; but will with the t. make a way to escape Gal. 4. 14. my t. in tiesh despised not Is. 63. 19. we are t thou never barest rule Mat. 20. 14. take that is t. and go thy way John 17. 6. t. they were, and thou gavest 10. all mine are t. and t. are mine THINK on me for good, Neh. 5. 19. Job 31. 1. why should I t. on a maid Jer. 29. II. I know that I t. toward you Rom. 12. 3. not to t. more highly than k< ought to t. but to t. soberly
1 Tim. 6. 9. rich fall into t. and a snare Heb. 3. 8. in the day of t. in the wilderness James 1. 12. blessed is he that endureth t. Rev. 3. 10. keep thee from the hour oft. Deut. 4.34. temptations, 7. 19. Luke 22.28. Acts 20. 19. James 1. 2. I Pet. 1. 6. 2 Pet.
3. IG. t. and admonishing one another Tit. 2. 12. t. us, that denying ungodliness TEAR, Ps. 50. 2-2. Hos. 5. 14. Job 16. 9. TEARS, Job 16. 20. Ps. 6. 6. Is. 38. 5. p8. 56. 8. put my t. in thy bottle, 39. 12, 80. 5. feedest them with the bread oft. 126. 5. they that sow in t. shall reap in Is. 25. 8. wipe away all t. from otf all faces Jer. 9. I. my eyes were a fountain oft. Luke 7. 38. to wash his feet with t. Acts 20. 19. with many t. and temptations, 31. S Cor. 2. 4. of anguish, wrote with many t. 8 Tim. I. 4. being mindful of thy t. Heb. 5. 7. with strong crying and t. unto 12. 17. though he sought it carefully with t. Rev. 7. 17. wipe all t. from their eyes, 21. 4. TE.\TS, Is. 32. 12. Ezek. 2.3. 3, 21. TEETH white with milk, Gen. 49. 12. Job 4. 10. t. broken, Ps. .3. 7. and 58. 6. Bong 4. 2. t. are like a flock of sheep, R. 6. Jer. 31. 29. children's t. set on edge, Ezek. 18. 2. Amos 4. 6. cleanness of t. in all cities Mat e 12. weeping and gnashing of t. 92.
2. 9. Mat. 4. 3. tempter, I Thess. 3. 5. TENiJER, thine heart was, 2 Kings 22. 19.
1 Cor. 8. 2. if any t. that he knoweth any Gal. 6. 3. t. himself lo be something Eph. 3. 20. above all we ask or t. Phil. 4. 8. t. on these things Gen. 50. 20. ye thought evil against ine Ps. 48. 9. we have t. of thy loving kindness
Eph. 4. 32. Luke 1. 78. t. mercv, James 5. II, TENDETH, Prov.'lO. IG. and II. 19. and 19. 23. and 1 1. 24. and 14. 23. and 21. 5. TENTS of Shein, dwell in. Gen. 9. 27. Num. 24. 5. how goodly are thy t. O Jacob
73. 16. when 1 1. to know this 119. 59. I t. on my ways, and turned Mai. 3. IG. for them that t. on his name Mark 14. 72. when he t. thereon he wept
1 Kings 12. 16. to your t. O Israel, 2 Sam 20. I. Ps. 84. 10. than dwell in t. of wickedness 120. 5. woe is me that I dwell in t. of Kedar Song 1. 8. feed kids beside shepherd's t. TERRESTRIAL, celestial, I Cor. 15. 40. TERRIBLE, Exod. 34. 10. Deut. I. 19. Deut. 7.21. a mighty God, and t. 10. 17. Neh.
1 Cor. 13. II. I t. as a child, spake as a child Phil. 2. 6. t. it no robbery to be equal n ilh Ps. 1.39. 2. thou understandest my t. afar Prov. 24. 9. the t. of foolishness is sin Eccl. 10. 20. curse not king in thy t Mat. 6. 25. take no t. for life, Luke 12. 29
34. take no t. for the morrow Mark 13. 11. take no t. beforehand what 2 Cor. 10 5. bring every t. into captivity Ps. 50. 21. thou thovghtcsl I was like thy Gen. 6. 5. imagination of thoughts of the Judges 5. 15. there were great t. of heart
I. 5. and 4. 14. and 9. .32. Jer. 20. II. Deut. 10. 21. done t. things, 2 Sam. 7. 23. Job 37. 22. with God is t. majesty Ps. 45. 4. thv right hand shall tench t. things
47. 2. the Lord Most High, is t. 68. 35.
13. and 24. 51. and 25. .30. Ps. 1 12. 10. TELL it not in Gath, 2 Sam. 1. 20. Pi. 48. 13. t. it to the generation following Prov. 30. 4. what is his name if thou canst t. Mat. 8. 4. see thou t. no man, IG. 20.
65. .5. by t. things wilt thou answer us 66. 3. how t. art thou in thy works, God
1 Chron. 28. 9. understandeth all imagination of t. 29. 18. keep this in imagination ot the t. Ps. 10. 4. God is not in all his t. 33 11. t. of his heart to all generations 40. 5. many are thy t. to us-ward is t. in his doings to men 76. 12. he is t. to kincs of the earth
99. 3. prai.se thy great and t. name Song G. 4. t. as an army with banners
18. 15. t. him his fault, 17. t. the church Iohn 3. 8. canst not t. whence it cometh
Is. 64. 3. didst t. things we looked not for Joel 2. II. day of Lord is t. 31. Zeph. 2. 11. Heb. 12. 21. so t. was the sight that Moses
4. 25. when he conic, he will t. all things
94. 11. the Lord ktioweth the t. of man
19. in multitude of my t. within me 119. 113. I hate vain t. but thy law I lov* 139. 17. how precious are thy t. to me 23. try me, and know my t. Prov. 19. 5. the t. of the riglileoiis are right
8. 14. ye cannot t. whence I eome I Cor. 12. a. in or out of body I cannot t. Gal. 4. 16. because I t. you the truth Phil. 3. 18 n<iw t. you even weeping Ps. 5fi. 8. thou tellesl all my wanderings TEMPERANCE, Acts 24. 25. Gal. .5.2.3. 2 Pet. 1. h
1 Chron. 17. 21. trrrililrness, Jer. 49. 16. Job 7. 14. terrifiest, Phil. 1. 98. TERROR, Gen. .3.5. 5. Deut. .39. 2.5. Job 31. 23. destruction from God was a t.
15. 26. I. of the wicked are an abonit nation
Is. 33. 18. thine heart shall meditate t.
Jer. 17. 17. he not a t. unto ine 20. 4. a t. to thyself and nil, Ezek. 96. 21. Rom. 13. 3. rulers are noi a t. to good 2 ("or. 5. II. knowing t. of Lord, we persuade
1 Cor. 9. 25. temperate. Tit. 1. 8. and 2. 2. TEMPLE, 1 Sam. 1. 9. 1 Kings 6.5. Ps. 29. 9. in his t. doth every one spenk Jer. 7. 4. t. of the Lord, t. of Lord, are Mai. 3. I. shall suddenly come to liis t. Mat 12. G. one greater than the t. is here John 2. 19. destroy this t. anil in three days
16. 3. thy t. shall be established
Is. 55. 7. let unrighteous man forsake his t
8. my t. are not your t. 59. 17. their t. are t of iniquity 66. 18. I know their works and their t Jer. 4. 14. how long shall vain t. lodge with 99. II. t. I think toward yiiii are t. of Mic. 4. 19. know not t. of the Lord Mat. 15. 19. out of the heart proceed evil t Luke 9. 35. t. of many !;?.".rls be revealed 94. 38. why do t. arise in your hearts Rom. 2. 1.5. their t. accusing, or excusing
I Pet. 3. 14. be not afraid of Iheir t. Job 6.4. terrors, 18. II, 14. and 27.20. Ps. 55.
4. and 73. 19. and 88. 15, 16. TESTAMENT, Mat. 26. 98. Luke 29.20. I Cor. II. 25. 2 Cor. a G, 14 Gal. 3. 15. Heb
SI. he spake of the t. of his body
7. 2!'.. and 9. 15, IG, 17, 18. Rev. II. 19. Heb. 9. IG. dentil of the testator, 17. t. liveth TESTIl'Y, Deut. 8. Ml. anil 32. 46. Neh. 9. 2G, 34. Ps. .10. 7. niid 81. 8. Num. 35. 30. one witness shall not t.
1 Cor. 3. 16. ye are the f. of God, 17. 6 19. your body is the t. of Holy Ghost
9. 13. live of tlie thines of the t. 2 Cor. 6. 16. what agreement hath I. of God with Idols, ye are the t, of the living God Rev. 7. 15. serve him day and nig'it in his t.
1 Cor. 3. 20. the Lord knoweth the t. of Heb. 4. 19. a disrerner of the t. and Intents James 2. 4. become Judges of evil t. THIRST, Deul J8. 48. and 99. 19.
Is. .59 12. our sins I against us, Jer. 14. 7. Hos. .5. 5. pride of Israel t. to his fice, 7. 10.
II. 19. t. of God was opened in heaven SI. 22. saw no t. the Lord God and Lamb are the t. Song 4. 3 thv lemplen, G. 7. Acts 7. 4H. Most High dwelleth not In t. TEMPORAL, 2 (.'or. 4. 18. TEMPT Alirnham, God did, Gen. 22. Exod 17. 2. wherefore do ye t. the Lord Hent. 6 IG yi' nlinll not t. Lord your God
Jidiii 3. II. we t. Ilial we have seen
5. 39. search scriptures, they t. of me, Is. 49. 10. Ihey shall not hunger nor t. Mat. 5. G. blessed which hunger and t. sftM John 4. 14. shall never >. li. .35.
15. 26. Arts 90. 94. t. the gospel of grace o! God, 20.
7. 37. if any t. let him come nnd drink Rom. 19. 90. if lie t. give him drink Rev. 7. IG. neither hunger nnr t. nnvmor* Ps. 49. 9. niv soul thirstelh for (!od
1 John 4. 14. t. that the Kather sent the Son OCIiron. 94. 19. teslifnl, Neh. 13. 15. Acta 93.
I I. 1 Tim. 2. 6. 1 John 5. 9. Heb. II. 4. teslifxiini!, I Pet. 5. 12. 2 Kings II. 12. gave him the testimony Ps. 78. 5. he established n t. in Jacob
63. I. my soul t. for thee, 143. B
Is. 7. 12. I will not Hsk, nor will l t. Lord Mai. 3. f). they that t. God arc delivered Mat. 4. 7. Ihoii shall not t. the Lord thy God
Is. .55. 1. ho, every one that t. come ye, buy eat THORNS in your fides, Num. 33. K> Jud|
Is. 8. IG. bind up the (. i.ral the law 90. to the law nnil t. If Ihey spenk not Mat. in. 18. for a t. ncainst Ihem John .1. 32. no man rereivetli his t. Acts 14. 3. gave t. to the word of his grace '22. 18. why t ye nie, show me n penny Act* !>. 9. have ngreevi together to t.
2. 3. Gen. ,3. 18. Josh 23. 13. shall lie t. In your eyes 9 Sam. 2;i. 6. all of them as I thrusi t«tr 74 ir>. 10. why t. ye God to put a yoke on 1 3t 7. .0. that Satan t. you not
TO TR TR
TOKEN of covenant. Gen. 9. 12, /3. and 17.
In 4. 3. sow no: ainnne t.
(Jer. 2. 8. pallors also t. against it.e, Lam. 3. 42. we have t. and rebelled Ezek. 2. 3. they and their fathers have I. Dan. 9. 11. all Israel have t. Ihy law Hos. G. 7. they, like men. have t. the cc\» nant Hab. 2. 5. he transgresseth by wine
1-2. have sown wheat, but shall reapt.
11. Ps. 86. 17. shew me a t. for good Phil, 1 28 in evident t. oi perdition 2 Tbess. 1. 5. manifest t. of righteous judgment Job 21. 29. do ye not know their tokens
2. 1"). hedge up ihy way with t. Mat 7. lf>. do men unther grapes of t.
13. 7. some fell among t. 02. Heb. 6. 8. that which beareth t. and briers THKEATENING, Eph. G. 9. Acts 4. 29. and 1 John 3. 4. that comniitteth sin, t. the law E.\. 34. 7. forgiving inicpiity, transgrestiim and sin, Num. 14. 18.
Vs. 65. 8. they are afcaiil at thy t. 135. 9. who sent I. and wcmders
9. 1 . I Pet. 2 a;t. THREE, 2 Sam. 21. IQ. Pr. 30. 15, 18, 21, 2^
Amos 1. 3, 13. and 2. 1 1 Cor. 14. 2' 1 John 5. 7, 8 Rev. 16. 13 THRESH, Is. 41. l.S. Jer. 51.33. Is. 21. 10. Mic. 4. 13. Hab. 3. 12. 1 Cor.. 9. 10. Lev. 265. your tkreshing reach unto vintage S Sam. 24. 18. thresking floor, 21. 24. THROAT is an open sepulchie Ps. 5. 9. 69. 3. weary of crying, my . s dried Pr. 23. 2. put a knife to thy t. Jer. 2. 25. withold thy t. from hirst THRONE, Lord's, is in heiivjn, Ps. II. 4.
Is. 44. 25. frustrated the t. of liars TONGUE, Ex. 11. 7. Josh. 10. 21. Job 5. 21. be hid from scourge of the t. 20. 12. hide wickedness under his t. Ps. 34. 13. keep thy I. from evil Pr. 10. 20. t. of the ju.it is as choice silver 12. 18. I. of wise is health, 31. 26.
1 Chr. 10. 13. Saul died for his t. Ezra 10. 6. he mourned because of the t. Job 13. 23. make uie to know my t. Ps. 19. 13. innocent from the great t. 39. 1. blessed is he whose t. is forgiven 89. 39. I will visit the r t. with ine rod 107. 17. fools, because of t. are afflicted Pr. 17. 9. he th.at covereth t. seeketh love Is. 53. 8. for t. of my pef)ple was he stricken 58. 1. shew my people their t. 59. 13. in t. and lying against the Lord 20. them that turn from t. in Jacob Dan. 9. 24. to finish t. and make end of sin Amos 4. 4. at Gilgal multiply t. Mic. 3. 8. to declare to Jacob his t 6.7. shall I give first-born fiu my t.
19. a lying t. is but for a moment 15. 4. a wholesome t. is a tree of life 18. 21. death and life are in power of t. 21. 6. getting treasure by a lying I. is 23. keepeth his t. keepeth his soul 25. 15. a soft t. breaketh the bone
94. 20. t. of iniquity have fellowship with Pr. 25. 5. t. is established by righteousness
Is. 66. 1. heaven is my t. Jer. 14. 21. do not disgrace t. of thy glory lm. 5 19 thy t. from generation to generation Dan. 7. 9. his t. was like the fiery flame Mat. 19. 28. shall sit in t. of bis gliiry, ye shall Is. 30. 27. his t. as a devouring fire
50. 4. Lord hath given me t. of the learned Jer. 9 5. taught their t. to speak lies
18. 18. let us smite him with the t. James 1.96. be religious and bridleth not hiat.
7. 18. pa.^selh by the t. of his heritage Rom. 4. 15. where no law is, there i i no t.
3. 8. the t. can no man tame, 5.
1 Pet. S. 10. let him refrain his t. from evil
1 John 3. 4. sin is the t. of the law E.\. 23. 21. not pardim transgressions Lev. 16. 21. all their t. in all their sins Josh. 94. 19. he will not forgive yourt. Job 31. 33. I covered my t .is Adam 36. 9. he shewed thetn their t. Ps. 25. 7. remember not my t. against me 32. 5. I said, I will confess my t. 39. 8. deliver ine from all my t. 51. I. blot out my t. 3. acknowledge my I 65. 3. our t. thou shalt purge them away 103. 19. so far removed our t. sit on twelve thrones judging twelve tribes So. 31. shall sit on t. of his glory Col 1. 16. whether they be t. or dominions Heb. 4. 16. come boldly to the t. of grace Kev. 3. 21. sit on my t. with my Father on his t. 30. 11. a great white t. and he that sat 22. 3. t. of God and Lamb shall be in it Job 26. 9. Ai.s (/trone, Ps. 89. 14, 29, 44. and 97. 2. and 103. 19. Pr. 20. 28. and 25 5. Dan. 7. 9. Zech. 6. 13. P«. 45. 6. (Ai/ tkroae, 99. 4. Heb. 1. 8.
1 John 3. 18. not love in t. but in deed Ps. .35. 98. my tnngue,^9. 1. and 45. Land 51.
14. and 71.24. and 119. 172. and 137. 6 and 139. 4. Acts 2 26. Ps. 31. 26. tongues, 5;>. 9. Mark 16. 17. Acts
19. 6. 1 Cor. 19. 10, 28. and 14. 93. TOOK me out of the womb, Ps. 99. 9. Phil. 2. 7. t. on him the form of a servant Heb. 10. 34. t. joyfully spoil of your goods TOPHET, Is. 30. 33. Jer. 7. 31, 39. TORCH, Zech. 12. 6. Nah. 2. 3, 4. TORMENT us before the time, Mat. 8. 99. Luke 16. lest they come to this place of t. Rev. 18. 7. so much t. and sorrow cive her Is. 43. 25. I am he that blotteth out thy t. 44. 99. blotted out, as a thick cloud, thy t 53. 5. he was wounded for our t. 59. 19. our t. are multiplied before thee Ezek. 18. 31. cast away all your t. Gal. 3. 19. law was added because of t. Heb. 9. 15. for the redemption of the t.
Is. 22. 33. glorious tlirone, Jer. 17. 12. THRUST, Exod. U. 1. Job .32. 13. Luke 13. 28. John 20. 2.5. Acts 16. 37. THUNDER, Job 26. 14. and 40. 9. Ps 29. 3. and 81. 7. Mark 3. 17. Rev. 4. 5. thu Tiderinirs, 8. 5. and 10. 3. and II.
14. 11. smoke of their t. ascendeth up Luke 16. 94. I am tnrmmteit in this flame 25. he is comforted, thou art t. Heb. 11. 37. destitute, afflicted, t. TORN, Hos. 6. 1. Mai. 1. 13. Mark 1.96. TOSS, Is. 29. 18. Jer. 5. ^2. James 1. 6. Ps. 109. 23. I am tossed tip and down
Is. 48. 8. was a transgressor from womb James 9. 1 1 . if thou kill, thou art become a t of the law Ps. 51. 13. leach transgressors thy way
19. and 16. 18. and 19. 6. TIDI.N'GS, evil, Ex. 33. 4. Ps. 112. 7. Luke I. 19. shew thee glad t. 8. 1. Acts 13 39. Rom. 10. 15. TI.ME when thou maveat he found, Ps. 32. 6.
Is. 54. 11. thou afflicted, t. with a tempest Eph. 4. 14. children t. to and fro with every TOUCH not mine anointed, Ps. 10.5. 15. Job .5. 19. in seven sh.ill no evil t. thee
59. 5. be not merciful to any wicked t. 119. 1.58. I beheld the t. and was grieved
37. 19. evil t. 41. l."t. of trouble 69. 13. acceptable t. Is. 49. 8. 2 Cor. 6. 2. 89. 47 remember how short my t. is Eccl 3 1—8. a time to every purpose—to be born—to die—to plant— to pluck up—to kill —to heal— to break down— to build up—to weep—to laugh—to mourn—to dance—to east away—to gather—to embrace—to refrain—to get—to lose—to keep—to cast away—to rend—to sew—to keep silence to speak—to love—to hate—of war—of peace Eccl. 9. 11. t. and chance happeneth to all Ezek. 16. 8. thy t. was the t. of love Dan. 7. 25. till a t. and times, dividing of t.
Pr. 13. 15. the way of t. is hard
Is. 53. 12. be was niiinhered with t. and made intercession for t. Mark 15. 98. Hos. 14. 9. the t. shall fall therein James 9. 9. convinced of the law as t. TRAVAIL, Is. 53. II. Gal. 4. 19,97. Job 15. SO. the wicked trmmiletA with pain Ps. 7. 14. he t. with iniquity Is 66, 7. before she travailed, she brought forth, 8.
Is. 52. II. t. no unclean thing Mat. 9. 21. if I may hut t. bis garment
14. 36. onlv t. the hem of his garment Mark 10. 13. children that he should t. Luke II. 46. t. not the burdens with one John 20. 17. t. me not, for I am not yet 1 Cor. 7. 1. it is good not lo t. a' woman 2 Cor. 6. 17. t. not the unclean thing Col. 9. 91. t. not, taste not, handle not
49. 14. travaiiing woman, Hos. 13. 13. Is.
I Sam. 10. 26. whose heart God had touched Job 19. 91. the hand of God hath t. me Luke 8. 45. who t. me, 46. hath t. me Zech. 9. 8. he toucheth you, t. apple of eye
13. 8. and 2 1 . 3. Jer. 3 1 . 8. Rev. 12.
TRAVEL, Eccl. I. 13. and 9. 9:1 26 and 4
4, 6, 8. and 5 14. 2 Thess. 3. 8. Job 15. 20. travellHh, Pr. 6. 1 1, and 24. 34.
I John 5 18. that wicked one t. him not TOWER, God is a high, Ps. 18. 2. and 144.2. 61.3. strong t. Pr. 18. 10. Song 4. 4. t. of David, 7. 4. t. of ivory ; t. of Lebanon
12. 7. for a t. t. and an half. Rev. 12. 14. Amos .5. 13. evil t. Mic 2. 3. Luke 19. 44. knevvest not ,t. nf thy visitation John 7. fi. my t. i not yet come Acts 17. 5l. spent t. in nothing else Rom. 13. 11. high t. to awake out of sleep
Is. 21. 13. travelling, ( 3 1. TREACHEHOUS, Is. 91. 2. and 24. 16. Jer. 9. 9. are an as.semblv of t. men
Is. 21. 2. treacherously, 94. 16. and 33. 1
4i 8. knew thou wouldest deal t. Jer. 3.-20. as a wife t. departeth from hei husband, so have ye dealt t. wltb me
Is. 5. 9. built a t. Mat. 91. 33. TRADITION, Mat. l.->. 3. Gal. 1. li. Col. 2.
1 Cor. 7. 29. the t. is short, it remains 2 Cor. 6. 2. accepted t. the day of salvation Eph. 5 16. redeeming the t. Co\. 4. H.
8. 9 Thcss. 2. 1.5. and 3. 6. 1 Pet. 1. 18. TRAIN, Pf. 22. 6. Is. 6. 1. TRAITOR, Luke 6. 16. 2 Tim. 3. 4. TRAMPLE, Is. 63. 3. Mat. 7. 6. TRANCE, Num.24. 4. Acts 10. 10. and 11.
19. 1, wherefore are all happy that deal t, Hos. 5. 7. have dealt I. against Lord, 6. 7. Mai. 2. 15. let none deal t. against wife TREAD down wicked in place. Job 40. 19 Ps. 7. 5. let him t. down my life on earth 44. 5i through thy name we will t. down
1 Pet. 1. 17. pass t. of your sojourning Rev. 10. 6. t. shall be no Innzer
12. 19. great wrath hath hiit short t. Ps. 31. 15. mv times are in thy hand Luke 21. 24 till t. of the Gentiles be fulfilled Acts 1. 7. it is not for you to know the t.
5. and 99. 17. 9 Cor. 19. 9, 3, 4. TRANaUILLITV, Dan. 4. 97. TRANSFIGURED, Mat. 17. 2. Mark 9. 9. TRANSFORMED, Rom. 12. 9. 2 Cor. II.
Is. 1. 12. required this to t. my courts 63. 3. I will t. them in mine anger, 6. Hos. 10. II. Ephraim lov»th tot. out the Rev. II. 2. h<dy city shall t. under foot Dent. 25. 4. not rnuz/.le the ox that ireaM) out the corn, 1 Cor. 9. 9. I Tim. 5. 18.
3. 19. t. of refreshine shall come, 21. Acta 17. 26. determined that t. before appointed I Tim. 4. 1. in latter t. some shall depart 9 Tim. 3. 1. in last dav" periloi s t. come Pi. 34. I. bless the Lord at all times
14, 15. TRANSGRESS the commandment of the Lord, Num. 14. 41.
1 Sam. 9. 9(. ye make the Lord's people to t. 2 Chr. 24. 20. why t. ye commandment of Lord Neh. I. 8. if ye t. I will scatter you
62. 8. trust in God—ye people
Is. 22. 5. treading, Amos 5. 11. TREASURE, Pr. 1.5. 6, 16. and 21. 90. Deut. 98. 12. the Lord shall open his good t Ex. 19. 5. peculiar t Ps. KtS. 4.
106. 3. blessed is he that doeth righteouancss 119. 20. longing tq thy judgments Pf 5. 19. let her breasts satisfy thee
13. 27. this great evil to t. against our God Ps. 17.3 purposed that my mouth shall nott.
Is. 33. 6. fear of the Lord is his t. Mat. 6. 21. where your t. Is there will
17. 17. a friend lo-^th— TIN, Num. 31. 2-3. Is 2.5. F.zek. 22. 18. TITIIRS. Gen. 1 1. 90. Mai. 3. 8. Amos 4. 4. Mat. 2.3. 93. Luke IS. 12. TITTLE or jot pass from law. Mat. 5. 18. TOGETHER, Ps. 9. 2. Pr. 99. 9
25.3. be ashamed, that t. without cause
12. :<5. good man out of good t of bU
Pr. 28. 91. lor piece of bread man will t. Amoa 4. 4. come to Rethel and t. Mat. 15. 2. why do thy dt jciples t. Mat. 15 3. why do ye commandment of God by your tradition Rom. 9 97. by circumcision dost t. law
13. .52. bringath forth out of his t.
19. 91. shall have t. in heaven Luke 19. 21. he layelh up t. for himself 2 Cor. .4. 7. have this t. In earthen vessels Deut. 32. 34. sealed up among my (7-eararw Ps. 17. 14. finest with Ihy hid I. ftoiH. 8. 28. all things work t. for good
Deiit. 26. i:t. not transgressed thy commandments Josh. 7. 11. have t. my covenant, Judfea 2. 20.
1 Cor. 3 0 labourers t. with God ftj Cor 6. I. <ts workein I. with him beseech Epll 2. t r,i:!ckened us t. with (Mirist
Pr 2. 4. searcheal for her as for hid t.
10. 2. t. of wickedness profit nnlhtnf) 21. 6. geltlni! t. by a lying tongue Mat. 0. 19. lay not up t. on earth y
6. raised us ii| t. made us ait t. In Ctinat lo«u»
Is. 43. 27. toacheni have t. affninM mo
TR TR TR
Ps. 92. 4. I will f. in works of thy hands
Bat. 6 SK). lay up for yourselves t. in heaven
Phil. 3. 4. whereol to t. in flesh, I more
C'ol. i2 rt. in whom are hid all t. of wisdom Heb. 11. 2fi. greater riches than t. of Egypt Rom. 2. a. treasurcst up unto thyself wrath TREE, Gen. 2. iO, 17. and 3. 22.
1 Tim. 6. 20. keep llw is committed to tllj Ps. 22. 4. our fathers iru.itrd in thee lOi). 47. give thanks and t. in thy praise 2 Cor. 2. 14. always caiiseth us tot in Christ Ex. 1,5. I. he hath triumphed gloriously, 21. Jo!) 20. 5. triuifipkiiigj Col. 2. 15. TRODDEN down strength. Judges .5. 21. Ps. 119. 118. t. down all them th.at err
28. 7. my heart t. ii. nun, and I am he! ed 52. 7. t. in the abundance of his riclifs Luke 18. 9. certain which t. in themselves Eph. 1. 12. who first t. in Christ, 13. Ps. 32. 10. that frntsteth in the Lord's mercy 34. 8. blessed is the man that t. in liim 57. 1. be merciful, for my soul t. in the* 84. 12. blessed is the man that t. in thee 86. 2. save thy servant that t. in tli;» Jer. 17. 5. cursed be the man that i, in man 7. blessed is the man that t. in Lord
Ps. 1. 3. lilce a I. planted liy rivers of water 37. 35. wicked spread himself lilve hay t. 52. 8. I am like a green olive t.
Is. 63. 3. I have t. the wine-pre.*d al jne Luke 21. 24. Jerusalem shall be t. down Heb. 10. 29. t. under foot the Son of God TROUBLE, 2 dir. 15. 4. Neb. 9. .32. Jobs. fi. neither doth t. spring out of ground
Pr. 3 18. she is a t of life to them
11. 30. fruit of riiihteousness is t. of life
6. 13. shall be eaten as a teil t. 56. 3 let not eunuch say, 1 am a dry t, ler 17. 8. as a t. planted by the waters hat 3 10t. that brinjeth not forth good
7. man is born to t. as sparks Hy upward 14 1. man is of few days and full oft. Ps 9. 9. Lord will be a refuge in times of t. 22. 11. t. is near; there is none to help 27. 5. in time of t. he shall hide me 37. 39. he is their strength in time of t. 46. 1. God is a present help in t. 60. 11. give us help from t. 91. 15. f will be with him in t. 119. 143. t. and anguish have taken hold 143. 1 1. bring my soul out of t. Pr. II. 8. the righteous is delivered out of ti
7. 17 good t. bringeth forth good fruit 12 33. make the t. good ; oi else make the t. corrupt; the t. is known by his fruit
1 Tim. 5. 5. widow and desolate t, in (Jod Ps. 112. 7. his heart is fixed, trusting in Lord TRUTH, Gen. 24. 27. Ex. 18. 21. Ex. 34. 6. abundant in goodness and t. Deut. 34. 4. a God of t. and witbt.ir iniquity Ps. 15. 2. speaketh the t. in his neart 25. 10. paths of the Lord are mercy and t 51. 6. desirest t. in the inward parts 91. 4. his t. Is thy shield and buckler 117. 2. t. of the Lord eiidureth forever 119. 30. I have chosen the way oft. 142. law is t. 151. commandments nra
1 Pet Q. 24. in his own body on the t. Rev. 2. 7. will I give to eat of the t. of life
22. 2. in the midst of city was the t. of life
14. may have right to the t. of life Ps 104 It), the trees of Lord are lull of sap
Is 61 3. called t. of righteousness Exek. 47. 12. shall grow all t. for meat Mark 8. 24. I see men as t. walking Jude 10. t. whose fruit withereth TREMBLE at the commandment of our God,
12. 13. the just shall come out oft.
Is. 26. 16. Lord, in t have they visited thee 33. 2. be our salvation in the time oft. Jer. 8. 15. looked for health, and behold t. t. Pr. 12. 19. lip oft. shall be established
14. 8. Hope and Saviour in time oft. 19. for time of healing, and behold t. 30. 7. that day is the time of Jacob's t. Dan. 12. 1. there shall be a time oft.
16. 6. hv mercy and t. iniquity Is purged 23. 23. buy the t. and sell it not Ezra 10. 3. Pt. 99. 1. Lord reigneth, let the people t. Eccl. 12. 3. keepers of the house shall t.
Is. 59. 14. t. is fallen in the streets Jer. 4. 2. shall swear. Lord liveth in t.
Is 66. 5. ye that t. at his word, 2.
Jer. 5. 22. will ve not t. at my presence
1 Cor. 7. 28. such shall have t. in the flesh Ps. 25. 17. troubles of my heart are enlarged 34. 17. deliver them out of all their t. 71. 20. shewed me great and sore t. 88. 3. my soul is full oft. Ex. 14. 24. Lord troubled the host of Egvpt Ps. 30. 7. didst hide thy face and I was't. 77. 3. 1 remembered God, and was t.
9. 3. they are not valiant for the t. Dan. 4. 37. all whose waj s are t. Zech. 8. 16. speak every man t. to neiglibcjt Mai. 2. 6. law of t. was in his mouth John I. 14. full of grace and I. 17.
10. 10. at his wrath the earth shall t. Dan. 6. Qfi. men t. before the God of Daniel James 2. 19. the devils believe and t, I Sam. 4. 13. liis heart trembled for ark of God Ezra 9. 4. every one that t. at word of God Acts 24. 2.5. as he reasoned, Felix t. Job 37. 1. tremhleth, Ps. 119. 120. Is. 66. 2.
8. 32. know the t. and the t. make fine*
14. 6. I am the ivav, the t. and life
17. Spirit oft. 16. 13. guide into t. 17. 17. sanctify them through thy t. 19
Is. 57. 20. the wicked are like the t. sea John 12. 27. now is my soul t.
1 Sam. 13. 7. the people followed, trembling Deut. 28. G5. Lord shall give thee a t. heart Ezra 10. 9. people sat t. because of this mat-
18. 37. bear witness to t. 38. what is t. Acts 20. 25. words of I. and soberness Rom. 1. 18. hold the t, in unrighteousness
14. 1. let not your hearts be I. 27. 2 Cor. 4. 8. we are t. on every side, 7. 5. 2 Thess. 1. 7. to you who are t. rest with us Job 23. 16. the Almigh'j troublet/i me ter Ps. 2. serve God and rejoice with t. Ezek. 12. 1? drink thy water with t. 26. 16 Hos. 13. 1. wne? Rphraim spake t. Zech. 12. 2. make jeru'-Tlem a cup oft.
2.5. changed the t. of God into a lie
2. 2. judgment of God is according tot. 20, hast the form oft, in the law
1 Kings 18. 17. art '.liou he that t. Israel Pr. 11. 17. tb' cruel t Ills own flesh 29 lie that t. bis own house Luke 18. 5. because this widow t. me Gal. 5. 10. he that t. you shall bear judgment Job 3. 17. troubling, j'ohn 5. 4. TRUCE breakers, 2 Tim. .3. .3. TRUE, Gen. 42. II. 2 Sam. 7. 28. Ps. 19.9. judgments of the Lord are t.
1 Cor. 5 8. unleavened bread of sincerity and t. 2 Cor. 13. 8. do nothing against t, but for t. Gal. 3. 1. should not obey the t. 5. 7. Eph. 4. 1.5. speakinn t. in love, 25. 21. taught by him, as the t is in Jesus
1 Cor. 2. 3. in fear, and in much t. Eph. 6. .5. with fear and t. in singleness
Phil. 2. 12. work out your salvation with t. TRESPASS, Lev. 26. 40. Ezra 9. 6. 1 Kings
8. 31 Mat. 18. I.i. Luke 17. 3. Izra 9. 15. treiaxses, E/.ek. 39. 26. fs. C8. 21. as goeth on still in his t. Mat. 6. 14. if ye forgive men their t.
5. 9. fruit of the Spirit is in all t.
119. 11)0. thy word is t. Pr. 14. 25. t. witness delivereth souls Jer. 42. 5. be a t. and faithful witness E/.ek. 18, 8. t. judgment, Zech, 7. 9. Mat. 22. 16. we know thou art t. Luke 16. II. t. riches, John 1. 9. t. light John 4. 23. t. worshippers, (1. 32. I. bread
6. 14. having loins girt about with t 2 Thess. 2, 10, received not the love of I.
18. 3.5. if ye forgive not every one his brother their t. 2 Cor 5. 19. not imputing their t. to them Eph. 2 1. dead in t. and sins Col. 2. 13 having forgiven you all t. TRI.AI., lob 9 23. E/.ek. 21. 13. 2 Cor. 8. 2. Heb. II. 3n. 1 Pet. 1. 7. and 4. 12. TRIBES, Num. 24. 2. Ps. lO-T. 37. not one feeble among their t.
1 Tim. 3. 15. the pillar and ground oft.
6. 5. corrupt, destitute of the t. 2 Tim. 2. 18. who concerning t, have erred
25. to the acknowledging of the t.
3. 7. never able to come to knowledg* oft.
7. 08. he that sent me is t.
8. 14. record is t. 15. I. I am the t. vine 2 Cor. 1. 18. as God is t. our word to you was
3. 8. these do also resist the t.
4. 4. turn away their ears from t. James 3. 14. glory not, nor lie against t.
122. 4. whither t. go up, the t. of Lord Hab. 3. 9. according to t\>e oaths of the t. Mat. 24. 30 shall all the t. of the earth Acts 26. 7 which promise our twelve t. hope TRIBULATION, art in IVut. 4. 30. Judges 10. 14 let them delive. ou in t.
6, 8. .as deceivers and yet t. Phil. 4. 8. whatsoever things are t.
1 Pet. I. 22. purified souls in obeying the t. 2 Pet. 1. 12. established in the present t.
1 John 5. 20. may know him that is t. Rev. 3, 7. snith he that is t. 14, t. witness 19 11. was called faithful and t. TKITMF, I Cor. 15. .52. 1 Thess. 16. 4. TRUMPET, Ex. 19. 16. Ps. 81. 3.
1 John 1. 8. t. is not in us, 5, 6. Spirit Is t. Josh. 24. 14. in truth, I Sam. 12. 24. Ps. 143
18. Jer. 4 2. John 4. 24. 1 Thess. 2. 13. 1 John 3. 18 2 John 4. Ps. 25, 5. tby truth, 26. 3. and 43. 3. and 108
I Sam. 21). 24. deliver me out of •
Mat. 13. 21. when t. or persecution aTlr>'h 24. 21. then shall be great t. sucli as wir not since the beginning
Is. 27. 13 great t. shall be blown
4. John 17. 17. TRY, Judges 7. 4. Job 12. 11. Jer. 6. 27. 2 Chr. 32. 31. God left him, to t. him Job 7. 18. visit him and t. him every niornln J Ps. I* 4. his eye-lids t. the children of men 2>. 2. t. my reins and my heart.58. I. lift uji thy voice like a t. fni. 2 do not sound a t. before thee Num. 2. trumnets, Josh. 6. 4. Ps. 98. 6. Rev. 8. 9. TRUST in him, 1 Chr. 5. 21). Job 4. 10, put not. in servants, 15. 15,
29. immediately after thet. Mark 13. 34. John 16. 33, in the world ye shall have t. Acts 14 22. we must through much t. enter Rom 2 9. t. and anguish on every soul 5 3. knowing that t. worketh patience 8 ,35. separate us from ('hrist : shall t.
139. 23. t. me, and know my heart
8. 14. his t. is a spider's web Ps. 4. .5. put your t. in the Lord
Jer. 9. 7. I will melt them, and t. them
9. 10. that know thy name will put theirl.
17. 10. I search the heart, and I t. relni Lam. 3. 40. let us search and t. our ways Dan. 11. 35. some shall fall, to i. them Zech. 13. 9. I will t, tnein as gold is tried
41). 4. blessed the man inaketh Lord his t. 71. 5. thou art my t. from my youth 141. 8. in thee is my t. leave not my soul Pr. 22. 19. that thy t. may be in the Loril Job 13. 1.5. though he slay, I will t. in him Ps. 37. 3. t, in the Lord, and do good
12. 12. rejoicing in hope, patient in t. 9 Cor 1. 4. romforteth us In all our t.
7. 4. exceeding joyful in all our t.
1 Thess. 3. 4. that we should sul Ter t. 8 Thess. I. 6. to recompense t. to them Rev. 1. 9. your brother and companion in t.
1 Cor. 3. 13. fire shall t. eve^- man's work
1 Pet. 4. 12. fiery trial which is to t. you
1 John 4. 1. 1; tlie spirits, whether of God Rev. .3. 10. to t. them that dwell on earth 2 Sam. 22. 31. word of Lord is (nVrf Ps la 30. Ps. 12. 6. word Is pure as silver I. in the
2. 9 i know thy works and t.
5, t. in him ; he will bring it to pass ir. ye shall have t. ten days 22. caKi'. iii:(f great t. except they repent
40. Lord shall save, because Ihey t. In 55. a3. I rt'ill t. in thee ('2. 8, t. in him at all tiinef /e people 115.8, 9, 10, 11. t. in the
17. 3. t. me, I)!;. 10. t. us as silver Is t.
7. 14. have come out of great t. Rntn. 5 3. glory in tribulations also
105, 19. the word of the Lord I. him
I IH. 8, it is better to t. ii iiie Lord, 9.
Jer. 12. 3. t. my heart towards thee Dan. 12. 10. many shall be purified and t Heb. 11. 17. Abraham, when he was •.. James 1. 12. when heist, heslinll receive lit*
1 Sam. 10. 19. saved you oiitc'rM t. Rnh. 3. 13. faint ni. «t my t. for you 2 Thess. 1 . 4. patirn.\. 'n nil t. that ve endure TRIBUTE, Gen. 49. IS Num. 31. S28.
1 19. 42. for I t. in thy word
125. I. they that t. in the Lord shall Pr. 3. 5. t. in the Lord with a'l thy lieait
Is. 2i;. 4. t. ye in the Lord for ever.50. 10. let him t. in the name of the Lord
1 1'et, I. 7. though it be t with fire Rev. 2. 2. hast I. them Rr,d found them llai*
Pr. 12 24. the slothful sn*. bo under I. Mat. 17.24. doth not your Master pay I. 20. 17. is it .'awful to give t. to Cesnr,or Rom. 13, 7 t. to whom t. Is due TRIMMRP, Jer, 2. 33, Mat. 2.5. 7. TRIUMPH, 2 Sam. 1.20. Ps, 25 2.
Jer. 7. 4. t. not in lying words
ID. cast into prinn that they may be
9. 4. t. not In any brother Mlc. 7. 5. t. ye not in a friend Mark 10. 24." hard for them t. In rlchr« 2 Cot. I. 9 should not t. In oiimelves but
5. 18. bny of me gold t. In the Are
1 Chr. 90. 17. I know thiLt thou triw tlia
Jer. 11. 20. thoi that t. the reins and heart
1 Pet I f8. from your v. conversation Ps. 73. 13. cleansed my heart in vmn
Jer. 15. 19 take forth precious from the v. Rom. 1. 26. gave them up to v. atfectiotu Phil. 3. 21. who shall change our v. boay VINE, 1 Kings 4. 9.5. Mic. 4. 4. Deut. 39. 32. their v. is the v. of Sodom Ps. 198. .3. thy wife shall be as a fruilful Jer. 9. 21. I had planted thee a noble v Hos. 10 1. Israel is an empty v. 14. 7. they shall grow as the v. Mat. 26. 29. not drink of this fruit of r John 15. 1. 1 am the true v. and my FalbR
9l) 12. Ihou that t. the rijjhleous
89. 47 why hast thou made all men 127. 1 labour—; walketh— Is. 4.1. 19. neek ye me 49. 4. laboured—spent strength Jer. 3 2.3.—is salvation hoped from hills Mat. 15. 9.—do they worship me Rom. 13. 4. beareth not the sword
Pa. 7. 9. the righteous God trietk the heart, Pr. 17. 3.
11 5. the Lord t. the righteous
1 Thess. 12. 4. pleasing God who t. our hearts James 1 3. trying of your faith woriteth patience TUMUI/r, ?s. fi5. 7. !2Cor. 12. 20. TURN from their sin, 1 Kings 8. 35. 2 Kings 17. 13. t. from your evil ways Job 23. 13. who can t. him
1 Cor. 15. 58. your labour is not 2 Cor. 6. 1, receive not grace of God Phil. 2. 16. not run—nor laboured James 4. 5. do you think scripture saith 2 Kings 17. 15. they followed vanity Job 7. 3. made to possess months of v. tne husbandman 5 1 am the v. ye are the braniben Ps. 80. 15. vineyard, Pr. 24. 30. Song 1 6. Is Pr. 1. 23. t. you at iny reproof Song 2. 17. t. my beloved, be thou like
I». 31. 6. t. ye not unto him, from whom
5. 1, 7. Mat. 20. 1. and 21. 33. Luke 13 6
16. let me alone ; my days are Ps. 12. 2. speak v. every one to neighbour
1 Cor. 9. 7. Song 8. 11, 12. VIOLENCE, Lev. 6. 9 9 Sam. 92. 3. Gen. 6. 11. earth was filled with v. 13. Ps. 79. 14. redeem their soul from v.
Jer. 18. 8. if t. from their evil ; I will repent
31 18. t. thou me, and I shall be turned Lam. 5. 21. t. us unto thee, O Lord ^zek. 3. 19. t. not from his wickedness 18 30. t. yourselves from your transgression 32. t. yourselves and live, 33. 9, 11.
24. 4. nor lifted up his soul to v. 39. 5. man at his best slate is altogether v.
11. surely every man is v. 62. 9. men of low degree are v. 94. 11. thoughts of men are v. 119. 37. turn mine e> es from beholding v. 144. 4. man is like ^ v.
73. 6. v. covereth Ihem as a garmeo H.ah. 1. 2. cry out unto thee of v M.at. 11. 12. kingdom of heaven sufferelh v. Luke 3. 14. do v. to no man, and be coutenl Heb. 11. 34. quenched the v. of fire VIRGIN, Is. 7. 14. 2 Cor. 11. 2. Song 1. <i. virgins. Rev. 14. 4. VIRTUE, Mark 5. ,30. Luke fi. 19. 2 Pet. 1. 3. called us to glory and v. and 14. 6. Hos. 12. 6. Joel 2.
12. Zech. 9. 12. Zeeh. 1 3. t. to me, and 1 will t to you Mai 4 6. t. hearts of fathers to their chil-
8. whose mdUt.i speaketh v. 11. Pr. 22. 8. that soweth iniquity shall reap v. Eccl. 1. 9. V. of vanities, all is v. 14. and 3. dren Acts 26. 18. to t. them from darkness to
19. and 2. 1. and 4. 8. and 12. 8. 11. 10. childhood and youth are v.
20. should repent, and t. to Goo 2 Pet. 9. 21. to t. from holy commandments 2 Chr. 30. 6. turn again, Vs. 60. 1. and 80. 3,
5. add to faith v. and to v. know! edge Phil. 4. 8. if there be any v. think on these Pr. 19. 4. virtuous woman, 31. 10. VISIBLE and invisible. Col. 1 16. VISAGE, Is. 59. 14. Lam. 4. 8. VISION, 1 Sam. 3. 1. Ps. 69. 19. Mat. 17.9 Acts 10. 19. and 16. 9. Pr. 29. 18. where there is no v. people Hab. 9. 9. write the v. 3. v. is for a time Ezek. 13. 16. see visions of peace for her Hoa. 12. 10. I have multiplied v. Joel 2. 28. young men shall see v. Acts 9. 17 2 Cor. 12. 1. I will come to v. and revelatior VISIT you. Gen. .50. 24, 95. Ex. 13. 19. Job 7. 18. shouldest v. him every moment Ps. 106. 4. v. me with thy salvation Jer. 5. 9. shall 1 not v. for these things, 9. 9 Lain. 4. 22. v. iniquity, Jer. 14. 10. and 23. 3 Hos. 2. 13. and 8. 13. Acts 7. 23. V. his brethren, 15. 36.
Is. .5. 18. draw iniquity with cords of v. 40. 17. counted less than nothing and v. 41. 29. they are all v. wind, confusion riab. 2. 13. shall weary themselves for v. Rom. 8. 20. the creature was made subject to 7, 19. and 85. 8. Lam. 3. 40. Mic. 7. 19. Zech. 10. 9. Gal. 4. 9.
1 Sam. 12. 20. turn aside, Ps. 40. 4. Is. 30. 11. Lam. 3. 35. Amos 2. 7. and 5. 12. Ps. 119. 37. turn away, 39. Pong 6. 5. Is. 58. v. Eph. 4. 17. vviilk in the v. of their mind 2 Pet. 2. 18. speak swelling words of v. Ps. 31. 6. I hate them that regard lying vani-
13. 1 Tim. 3. 5. Heb. 12.25. Deut. 4. 20. turn to tlie Lord, 20. 10. 2 Chron.
15. 4. Ps. 4. 22, 27. Lam. 3. 40. Hos. 14.2. Joel 2. 13. Luke 1. 16. 2 Cor. 3. Ifi. Ps. 9. 17. wicked shall be turned into hell ties Jer. 10. 8. the stock is a doctrine of v.
14. 22. can the v. of Gentiles give rain Jonah 2. 8. that observe lying v. Acts 14. 15. turn from these v. unto God VALIANT, Song 3. 7. Is. 10. 13. Jer. 9. 3. they are not v. for the truth
30. 11. t. my mourning into dancing 119 5. t. my feet to thy testimonies
Is. 53. 6. t. every one to his own ways
63. 10. he was t. to be their enemy Jer. 2. 27. t. their back to me, 32. 33.
Heb. 11. 34. through faith waxed v. in tight Ps. 60. 12. valiantly, 108. 13. and 118 15, la Num. 24. 18. VALUE, Job 13. 4. Mat. 10. 31. VAPOUR, Jer. 10. 13. James 4. 14. VARIABLENESS, James 1. 17. VARIANCE, Mat. 10. 35. Gal. 5. 29 V.ATINT, Judges 7. 2. 1 Cor. 13. 4. VEHEMENT, Song 8. 6. 2 Cor. 7. 11. VENfJEANCE taken, Gen. 4. 15. Deut. 32. 35. to me belongeth v. M43. Ps. 94.
8. 6 every one t. to his own course Hoe. 7. 8. Ephraim is a cake not t.
11. 8. my heart is t. within me John 6. 20. your sorrow shall be t. to joy
15. 14. God did v. the Uentiles James 1. 97. to v. the fatherless and widow Ex. 3. 16. I have surely risiird you Ps. 17. 3. thou hast v. me in the night
1 Thess. 1. 9 t. to God from idols Jam 4. 9 let your aughter be t. into mourning 8 Pet. 2. 22. the dog is t. to his vomit Deut. 9. 12. turned aside, Vs. 78.57. Is. 44.20.
Is. 96. 16. in trouble have they v. Ilie Mat. 95. 36. I was sick and ye v. nie Luke 1. 68. v. and redeemed his peopis 78. day-spring from on high hntt » us Ps. 8. 4. visitest, 65. 9. Heb. 2. 6. Ex. 20. 5. visiting the iniquity of the fathers
2 Tim. I. 6. and 5. 15.
1. Rom. 12. 19. Heb. 10. 30. Ps. .58. 10. rejoice when he seeth the v.
1 Kinus 11. 3 turned avay, Ps. 66. 20. and 78. 38. Is ^ 2,5. and 9. 12. and 10. 4. Jer. 5.25. Pi 44. 18 tvmed back, 78. 9, 41. Is. 42. 17. Jer. 4. 8 Zeph. 1. 6. Job 15 13. tumrst, Ps. 90. 3. Ps. 46. 9 way of wicked tumeth upside Pr. 15. 1. a soft answer t. away wrath
99. 8. thou tookest v. of their inventions
Is. 34. 8. the day of the Lord is v. Jer. 11. 20. let me see thy v. on, 20. 12. upon the children, 34. 7. Num. 14. 18. Deut.
51. 6. time of the Lord's v. 1 1. Luke 21. 22. these be days of v. Is. 63. 4. 9 Thess. 1. 8. in flaming fire taking v. on Jude 7. suffering the v. of eternal (ire VERILY, Gen. 42. 21. Jer. 1.5. 11. Itis often used by Christ, as well as verily, verily, John r. 51. and 3. 3, 5,11. and 5. 19, 24,25 and 6. 26. VERITY, Ps. 111. 7. I Tim. 2 7. VERY, Pr. 17. 9. Mat. 24. 24. John 7. 2C. and
5. 9. UNACCUSTOMED. Jer. 31. 18. UNADVISEDLY, Ps. 106. 33. UNAWARES, Deut. 4. 42. Ps. 35. 8. Luke 21. 34. Heb. 13. 2. Jude 4. UNBELIEF, did not many mighty works
21. 1. he t. it whithersoever he will Is. 9. 13. the people t. not unto him Jer. 14. 8. t. aside to tarry for a night James 1. 17. there is no shadow of turning Jude 4. t. grace offlod into lasciviousncss TURTLE, Lev. 1. 14. and 5. 7, II. and 12. because of their, Mat. 13. .58. Mark 6. 6. marvelled because of their u.
6. Ps. 74. 19. Song 2. 12. Jer. 8. 7. TUTORS, Gal. 4. 2. TWAIN, Mat. 5. 41. and 19. 5. Eph. 2. 15. TWICE, Gen. 41. 32. Ex 16. 22. Num. 20. n. I Kings 11. 9. Job 33. 14. and40.5. Ps.
9.24. I believe; help thou nrinc u.
If). 14. upbraided them with their u. Rom. 4. 20. he staggered not through u.
14. 11.1 Thess. 5. 23. VESSEL, Ps. 2. 9. and 31. 12. Jer. 18 4.
11. 20. because of u. they were broken. 32. God hath concluded them .iP in u.
Jer. 22. 28. v. wherein is no pleasure, Hos. 8.
62. II. Mark 14. 30. Luke 18. 12. t. dead, Jude 12. TV/INKLING, 1 Cor. 15. 52. V
8. 48. n. not been emptied from v. to v.
1 Tim. I. 13. I did it Ignorantly in u. Heb. 3 19. there be in you an evil heart of u, .Acts 9. 15. he is a chosen v. unto me Rom. 9. 21. one v. to honour and another
19. could not enter in because of u. UNBELIEVERS, Luke 19. 46. 2 Coi. 6. 14. UNBELIEVING, Acts 14. 2. 1 Cor. 7. 14, 15. Tit. I. 15. Rev. 21. 8. UNBLAMEABLE,CoI. 1.22. 1 Thess. 3 13
1 Thess. 4. 4. possess his v. in sanctification 2 Tim. 2. 21. shall be a v. unto honour
1 Pet. 3. 7. honour to wife .as weaker v. Rom. 9. 21. vessels of wrath fitted to destruc-
^TAIL, Gen. 24. 65. Song 5. 7.
Is 25. 7. destroy the v. spread over nations Mat. 27. 51. V. was rent from top to bottom 2 Cor. 3. 13. Moses put a v. over his face
I Thess. 2. ]0.unhlameahlyheiinv\TiRO»sne\vvt UNCERTAIN, 1 Cor. 14 8. 1 Tim. 6. 17. UNCIRCIJMCISED. Exod. 6. 12, 30. Jer. 6. tion
93. riches of glory, on v. of mercy 2 Cor. 4. 7. have this treasure in earthen v. VEXED, Job 27. 2. Ps. 6. 9, 3, 10.
15. the V. is upon their heart, 14. 16. Heb 6. 19. entereth into that within the v.
10. and 9. 25, 96. Acts 7. 51. UNCIRCUMCISION, Rom. 2. 9.5, 26, 97. and Is. 63. 10. rebelled and v. his Holy Spirit 2 Pet. 2. 7. Lot v. with filthy conversation, 8. VIAL, Rev. 5. 8. and Ifi. 1. and 91. 9. VICTORY is thine, O Lord, 1 Chr. 99. 11.
10. 20. through the v. that is, his flesh VAIN, Ex. 9. and 20. 7. Deut. 32. 47. it is not a v. thing for you
3. 30. and 4. 10. 1 Cor. 7. 18, 19. Gal. 9 7 and .5. 6. and 6. 1.5. Col. 2. 13. and 3 II. UNCT.EAN, Lev. 5 11, 13, 1.5. Num. lU. 19. Le1<". 10. difference between u aiiil cleau Kr.cK. 22. 26.
I Sam. .2. 21. turn not after v. things
Ps. 98. 1. hand and arm gotten him the v.
Pi. 39. 6 every man walketh in a v. shew, they are disquieted in v. Job iL 12 v man would be wise Ps 60. II V Iflthe help of man, 108. 19.
Is. 9.'>. 8. swallow up death in v.
Is. 6. 5. woe is me, I am a man < I u. Hps Lam. 4. 15. depart ye ; it is u. Ezek. 44. 23. discern between u. and citan Hag. 9. 13. if one u. touch any of these, chalV
M.it. 90. 12. send forth judgment nnto v.
I Cor. 15. .54. death is swallowed up in v.
.55. O grave, where is thy v.
119. 113. I hate v. thoughts, but thy law
127. 9. it is m v. to rise up early ier 4. 14. how long shall v. thoughts lodge Mol. 3. 14. ye said, it is v. to serve God Mat. 6. 7. use not v. repetitions Rom. I. 21. they glorified not God, but became V. in their imaginations.57. tlia'.is to God who giveth us v. it he u., priests said, it shall be u. Arts 10. 98. not call any common or u. H. Rom. 14. 14. there Is nothing u. ot Itself
I John 5. 4. thi* Is Ihe v. that overciuneth VIGII,ANT, I Tim. 3. 2. 1 Pet. .5. 8. VILE, thy brother seem, Deut. 95. 3.
1 Cor. 7. 14. else were y(]ur childrMi ii Eph. 5. .5. nor u. person hath jny mlierilanoe Num. 5. 19. vncleanness, Ezra 9. 11 7.cch. 13. 1. fountain o|» ned for siM ^ind o Mat. 93. 97. ore within lull of all u Rom. 6. 19. members servsnta to u. 77, 1 Sam. 3. 13. sons made themselves v. 9 Sa:n. 6. 92. I will yet be more v. than Job 40. 4. I am v. what shall I answer thee
Cor. 3. 20. thoughts of the wise are v Eph 5 6. deceive you with v word" Ool. 2. 8. spoil you through v. philosophy JtoMS 1 26. this man's religion is v
Ps. 15 4. in whose eyes v. person is conlenined
Is. 39. 6. the v. person wiil swak vlllany
UNREBUKEABl E. 1 Tim. 6 14. UNREPROVEABLE, Col. 1. 22 UNRIGHTEOUS decrees. Is. 10 1
Ph?.. 4. 7. peace of God which passeth all u. Col. 1. 9. tilled with all spirituK' i.
Bph 4 19 to work all u with greedlnesii
5. 3. all u. let it not once be named Thess. 4. 7. God hath not culled us to u. Ezek. ii>. Oy. save you from all your u. UNCLOTHED, 2 Cor. 5. 4. cNCOMELY, 1 Cor. 7. 36. and )2 23. UNCONOEMNED, Acts Iti. 37. and iH. 25 (JNCORRUPTNESS, Tit. 2. 7. UNCOVER, Lev. 18. 18. 1 Cor. 11. 5, 13. UNCTION, 1 John 2. 20, 27. UNDEFILED, in the way, Ps. 119. 1. Bong 5. 2. my dove, my u. 6. 9. Heb. 7. 26 holy, harmless, u. separate
2. 2. riches of full assura* -e of u. 2 Tim. 2. 7. give thee u. in a., things js. 55. 7. the u. man forsake his thoughU Luke 16. 11. not been faithful in u. mas mon Rom. 3. 5. is God u. who laketh vengeane*
1 John 5. 20. given us an u. to know Ps. 111. W. good understandipg, Prov. 3 4 b. 13. 15. Prov. I. 5. a man uf understanding, 10. 23. and 1 Cor. 6. 9. u. shall not inherit the kingdom Heb. 6. 10. God is not u. to forget your Lev. 19. 15. shall do no unrisfhleousnta Ps. 92 15. there is no u. in him Jer. 22. 13. woe to him that buildeth by <| Luke 16. 9. friends of the mammon of u John 7. 18. same is true, and no u. in Ida Roin. 1. 18. who hold the truth in u. 2. 8. obey not the truth but obey ii.
11. 12. and 15. 21. and 17. 27. Deut. 32. 29. O that they midcrs.'.ood this Ps. 73. 17. then u. 1 tlieirend Dan. 9. 2. u. by books the nuinbei of yeais Mat. 13. 51. have ye u. all these things John 12. 16. these things u. not his disciples
13. 4, marriage is honorable, and bed u. iames 1. 27. pure religion and u. before God
1 Cor. 13. II. when a child 1 ii as a child 2 Pet. 3. 16. some things hard to be u. UNDERTAKE forme. Is 38. 14 UNDONE, Is. 6. 5. Mat. 23 23. UNEaUAL, your ways are, Erek. 18. 25. 2 Cor. 6. 14. be not unealiy voked UNFAITHFUL, Prov. 25. 19. Ps. 78. 57. UNFEIGNED, 2 Cor. 6. 6. 1 Tim. 1. 5. 3 Tim. 1. 5. 1 Pet. I. 22. UNFRUITFUL, Mat. 13.82. 1 Cor 1* 14. Eph. 5. II. Tit. 3. 14. 2 Pel. 1. 8. UNGODLY men, 2 Sam. 22. 5. 2 Chron. 19. 2. shouldest help the u. Job 16. II. God hath delivered me to the u.
6. 13. yield members instruments of a 9. 14. is there u. with God God torbid 3 Cor. 6. 14. fellowship bath righteougaeai with u. 3 Thess. 2. 10. all deceivablenessof u 12. believed nut, but hud plea» ure in u. Heb. 8. 12. I will be merciful to their u. 2 Pet. 2. 15. Balaam loved the wages of u, I Pet. 1. 4. inheritance incorruptible, u. UNDER their God, Hos. 4. 12. Bom 3. 9. all u. sin, 7. 14. Gal. 3. ^. u law, Roir. 6. Id. 1 Cor. 9. 20. Gal. 3. 23. & 4 4
1 Coi 9. 27 I keep u. my body Gal. 3. 10. as are of works of law, are u UNDERSTAND not speech. Gen. 11. 7. Neb. s 7. caused people to u. the law, 13. Pa 19 13. who can u. his errors 107 43. shall u. loving kindness of Lord 119. 100. I u. more than the ancients Prov. 2. 5. Shalt thou u. fear of the Lord, 9.
1 John 1. 9. to cleanse us from all u.
5. 17. all u. is sin UNRULY, 1 Thess. 5. 14. Tit. 1. 6, 10. Jam 3 8 UNSAVOURY, Job 6. 6. Jer. 23. 13. UNSEARCHABLE things. Job 5. 9. Ps. 145. 3. his greatness is u. Prov. 25. 3. heart of kings is u. Rom. II. 33. how u. are his judgments Eph. 3. 8. preach the u. riches of Christ UNSEEMLY, Rom. 1. 27. 1 Cor. 13. 5. UNSKILFUL in word, Heb. .5. 13. UNSPEAKABLE, 2 Cor. 9. 15. and 13. 4. Pet. 1. 8. UNSPOTTED, James 1. 27. UNSTABLE, Gen. 49. 4. James 1. 8. 2 Pet. 2. 14. 11. souls, 3. 16. unlearned and UNTHANKFUL, Luke 6. 3.5. 2 Tim. 3.9. UNTOWARD generation. Acts 2. 40. UNWASHEN, Mat. 15. 20. Mark 7. 2, 5. UNWISE, Dent. 32 6. Hos. 13. 13. Rom. 1
8. 5. u. wisdom, 14 8 u. his way, 20. 24.
34. 18. is it fit to say to princes ye are a. Ps. 1 1. walketh not in the connsel of u.
4. u. not so, 5. u. not staad in judgment
19. 23. u. knowledge, 28. 5. u. all things
6. way of u. men shall perish
Is. 32. 4. heart of the rash shall u. knowledge Dan. 12. 10. none of the wicked shall u.
3. 7. hast broken the teeth of u. 43. 1 plead my cause against an u. nation 73. 12. these are u. that prosper Prov. 16. 27. an u. man diggeth up evil
I Cor. 13. 2. knowledge to u. all mysteries
Ps. 139. 2. thou underslandest my thoughts Acts B. 30. u. thou what thou readest
1 Chron. 28. 9. understantieth all imaginations Ps. 49. 20. man that u. not, is like beasts Prov. 8. 9. plain to him that u. 14. 6.
19. 28. on u. witness scorneth judgment Rom. 4 5. God that justifietli the u. .
5. 6. in due time Christ died for the u. ler. 9. 24. glory in this that he u. me Mat. 13. 19. heareth word and u. not, 23. Roin. 3. 11. none that u. and seeketh after Gxod. 31. 3. wisdom and unders Uinding Beut. 4. I), this is your wisdom and u.
1 Tim. I. 9. law not for righteous, but fur u.
1 Pet. 4. 18. where shall the u. appear 2 Pet. 2. 5. bring flood on world of the u.
8. those that after should live u.
3. 7. day of perdition of u. men Jude 4. u. men turning the grace of God i Kings 3. 11. hast asked for thyself u.
4. 29. iioi gave Solomon wisdom and u.
15. convince all that are u. of their u. deeds, which they have u. committed
14. Eph. 5. 17. UNWORTHY, Acts 13. 46. I Cor. 6. 2.
7. 14. was filled with wisdom and u.
18. scoffers walk after u. lusts Roin. I. 18. wrath revealed against all ungiidl'mfAs
I Chron. 12. 32. men that had u. of times
1 Cor. II. 27. eiit«tli and drinketh unmurfMj VOCATION, worthy of, Eph. 4. 1. VOICE, is the v. of Jacob, Gen. 27. 22. Gen. 4. 10. v. of brother's blood crielli lo in* Exod. 5. 2. who is the L. that I should obey his V. Ps. 5. 3. my v. shalt thou hear in the nior»'
I Chron. 16. .5. had u. in the visions of God Job 12. 13. he hath counsel and u. 20. he taketli away the u. of the aged 17 4. thou hast hid their heart from u. 88 12. where is the place of u. 38. to depart from evil is u. SI. 8 the Almighty giveth them u.
11. 26. turn away u. from Jacob 2 Tiin. 2. 16. increase to more u. Tit. 2. 12. denying u. and wor Ullv lusts UNHOLY, Lev. 10. 10. 1 Tim. 1. 9. 2 Tim.
3. 2. Ileb. 10. 29. UNITE, Ps. 86. II. Gen 49. 6. Ps. 133. 1. brethren to ilwell together in unity Eph. 4. 3. endea. to keep the u. of the Ppirit ing
19. 13. the Highest gave his v.
3ti 36. who hath given u. to the heart 39 17 neither imparted lo her u.
42. 4. the house of God with the v. of Jry i. till we all roine in u. of faith UNJUST, deliver from, Ps. 43. 1. Prov. 11.7. hope of the ii. perisheth
9.5. 7. to day, if ye will hear his v.
103. 20. hearkening to v. of his word Eccl. 12. 4. rise up at the v. of the bird Song 2. 14. let nie hear thy v. 8. 13.
Pft 47. 7 sing ye praise with u. 49. 3 meditations of my heart ihall be of u.
28. 8. by usury and u. gain increaseth 29. 27. u. man is abomination to the just Zeph. 3. .*). the u. knoweth no shame Mat. 5. 45. rain on the just, and on the u. Luke 16. 8. lord ccunmendeil the u. steward
119. 31. give in« u. and I shall keep thy
Is. 30. 19. gracious at I lie v. of thy cry
99. I have more u. than my teachers 104. through thy precepts I get u. 130. it giveth u. unto the simple 147 5. his u. is infinite Prov 2. 2. apply thine heart to u.
.50. 10. obeyeth the v. of his servant E/.ek. 33. 32. <>f one that hath a pleasant T. John 5. 25. dead shall hear v. of the Son
10. 3. the sheep hear his v. 4. 16, 27 Gal. 4. 20. I desire to change my v.
10. he that is u. in least, is u. in much 18. 6. hear what the u. judge sailh
1 Thess. 4. 16. descend with v. of arcliapgel Rev. 3. 20. if any man li( ;ir my v. Acts 13. 27. rnifM, Rev. 1. 5. and 11. 19. VOID of counsel, Deut. 32. 28. Ps. 89. 39. made v. covenant of thy servaul
1 1, u. shall keep thee ; to deliver thee
8. 5. lean not to thine own u.
13. happy is (he man that getteth u.
11. I am not as other men, u. Acts 21. 15 resurrection holh of just and u.
4. .). get wisdom, get u. 7.
6. I. doth not u. cry, 14. I am u.
1 Cor. 6. 1. go to law before the u. 6.
119. 126. they have made v. thy law
9. 6. go in the way of u.
1 Pet. 3 18. once suffered, the just for u. 2 Pet. 2. 9. reseive u. to the day of judgment Rev. 22. II. he that is u. let him he u. still Ps. 82. 2. will ye judge unjustly
Is. 55. 11. my word shall not return v Acts 24. 16. conscience v. of ofl'ence Rom. 3. 31. do we make v. the law
10. knowledge of the holy is u.
14. 29. slow to wrath is of great u.
16. 22. u. is a well-spring of life
1 Cor. 9. 1.5. make mv glorying v. VOLUME, Ps. 40. 7". Ileb. 10. 17. VOMIT, Job 20. 1.5. Prov. 23. 8. and 96. 11
19. 8. that keepeth u. shall find good
Is. 26. 10. in land of upriglifness deal u. UNKNOWN Cod, Acts 17. 23. Gal. 1. 22.
21. 30. no u. nor counsel against the Lord 23. 23. buy truth, wisdom and ii. 24. 3. by u. a house is established
1 Cor. 14. 2. speak in an ii. tongue, 4. 27. 2 Cor. 6. 9. as u. and yet well known UNLAWFUL, Acts 10. 28. 2. Pet. 2. 8. UNLEARNED, Acts 4. 13. I Cor. 14. 16,23, 21. 2 Tim. 2. 23. 2 Pet. .3. 16. UNLEAVENED, Exod. 12. 39. 1 Cor. 5. 7. UNMERCIFUL, Rom. I. 31. UNMINDFUL, Deut. 32. 8. UNMOVEAIiLE, I Cor. 15.58. UNI'ERFECT, Ps. 139. 16. UNPREPARED, 2 ("or. 9. 4. UNPROFITAIILE talk, Job 1.5. 3. Mat. 2.5. 30 cast u. servant into ulier darkness Luke 17. 10. we are all u. servants Rom. 3. 12. w< are nitogelher become u. Tit. 3. 9. they :ire ii. and vain Philein. II. wos to thee ii. but now profitable Ileb. 13. 17. frr that is u. for vou UNPUNISHED, Pniv. ll.Ql". and 16.5. and Is. 19. 14. 2 Pet. 2. 22. VOW, Jacob vowed a. Gen. 28. 20. and 31
13. Num. (>. 2. and 21. 2. and 30. 2 1 SaitL
30. 2. I have not the ii. of a man Bccl. 9. 1 1, nor riches to men of u. i* 11. 2 spirit of wisdom and u.
1. II. 2 Sam. 15. 7, 8. P«. 6.5. 1. to thee shall the v. he performed
3. make him of quick u. in the fear of the rord 27. II. it is a people of no u. 40. 28. there is no searching of his ii.
76. II. v. and pay unto the Lord, Deul 23. 21, 22. Eccl. 5. 4. a V. defer not to pay, 5.
Is. 19. 21. shall V. a v. lo Lord, Ps. 133. 9 Jonah 3. 9. I will pay thai I have vinced Job 22. 27. Shalt pay thy vovs Ps. 25. I will pay niy v. before them 'er. .M. l.'). stretched out heaven by his u. Mat. !*> 16. are ye also without u. Mark I'i. 33. love him with all th» heart and with all the u. .dike 2. 47. astonished at his u.
.50. 14. pay thy v. to the Most High,56. 12. thy v. O God, are upon me 61.5. ;ieard my v. 8. perform my v, Prov. 20. A5. and after v. to make iniuiry
24. 4.5. then opened he their Kom. I. 31. without u. untlmnkfu
31. 2. son of my v. I Sam. I. II. Jonah 1. 16. ofiered sacrifice and mad* v. UPBRAID, Judges 18. 1.5. Mat. II. 20. Marl
1 O'ur. 1, 19. bring to nolliiiig u. Oi arurient
14. 11. my u. unfruitful,
16. 14. James I. 5. UPHOLD me with Ihy Spirit, Ps. 51. 19 Pa. 119 116. II. me accoriling to Ihy woi* Prov. 39. 33. honour shall n 'he hninbU U. 41. 10. I will u. thee with right bani 78
17. 5. and 19. 5, 9. Jer. 25.29. and 30. II. and 16. 28. and 19. 12. I'NUUENCIl AllLE, Mat. 3. 12. Luke 3. 17. UNREASONABLE, Actn 25. 27. 2 Theei. 3 1
I.'), iiray with u. 20. in inallo! be children, in u. be men
I 18. eyes of u. belnf enliplitrnrd
4. 18. having the u. daiki'iicd alienated'
VVA
42. 1. beliold Diy servant whom t u. 63. 5. my fury it upheld me Pk. 57. 17. Lord uyhaldeth Ilie righteous
Gen. 5. S. Enoch w. with God and was not, Is. 40. 31. that w. on Lord shall renew strength Iiam. 3. 35. good to them that w. for him
24 Ps. 55. 14. we w into house ol God In coii> pany 81. 13. w. in their own counsels
36. quietly w. for salvation of the Lord Hos. 12. 6. w. on thy God continually Mic. 7. 7. 1 will w. for God of my salvation Hab. 2. 3. w. for it, it will surely come Zeph. 3. 8. w. ye on me, I rise to the prey Luke 12. 36. like men that w. for their lord Gal. 5. 5. thro' the Spirit w. for hope of faitn t>3. 8. thy rig Jit h.md u. iiie )45. 14. Lord u. all that fall 41. 12. thou upkol Uest me In my integ-
13. O that Israel had w. in niy ways Is. 9. 2. people that w. in darkness 3 Cor. 10. 2. as if we w. according to flesh rity fleh. 1. 3. upnohling all by word of his power UPHIGHT ill heart, Ps. 7. 10. Ps. 11. 7. his counteitance doth behold the
12. IP. w. we not in the 6aii;e irpirit Gal. 3. 14. saw that they w. not uprightly Eph. 3. 3. in time past we w. Col. 3. 7. u. 18. 23. 1 was also u. before him
1 Pet. 4. 3. we w. in lasciviousness
25. with the u. wilt shew thyself u. 19. 13. 1 shall be u. and iiinooent
Is. 43. 3. when thou walkest through fire Rom. 14. 15. now w. thou not charilab y Ps. 15. 3. he that walketh uprightly
1 Thess. 1. 10. w. for his Son from heaven Gen. 49. 18. I waited for thy salvation Ps. 40. 1. I w. patiently for the Lord
S.'S, 8. good and u. is the Lord 37. 37. mark the perfect man, and the u. 64. 10. all the u. in heart shall glory
Is. 25. 9. our God, we have w. for him
39. 6. every man w. in a vain shew Pr 10. 9. he that w. uprightly, w. surely 13 20. w. w*th wise men, shall be wise
26. 8. in way of thy judgments have we w. 33. 2. O Lord, we have w. for thee Zech. II. II. poor of flock that w. on mo Mark !5. 43. w. for kingdom of God l\'> 2. generation of u. shall be blessed
Is. 50. 10. w. in darkness, and hath no Jer. 10. 33. not in man that w. to direct Mic. 2. 7. do good to him that w. iipriiilitly 2 Thess. 3. 6. from brother that w. disorderly
4. to the u. light ariseth in darkness 140. 13. u. shall dwell in thy presence rr 9. 31. u. shall dwell \n the land 10. 29. way of the Lord is strength to u. 11. 3. integrity of u. shall guide them
1 Pet. 3. 20. the long-suffering of God w. Ps. 33. 20. our soul waiteUi for the Lord, 40. 1. 65. 1. praise w. for thee, in Zion 130. 6. my soul w. for the Lord more
1 Pet. 5. 8. w. about, seeking whcm to devo'u Rev.3. l.w.in midst of seven golden candle-
6. righteousness of u. shall deliver 20. are u. in their way, are his delight 12. 6. mouth of u. shall de' jet them 13. 6 righteousness k«epe . u. in the way 14. II. tabernacle of u. >^ail flourish 15. 8. prayer of the u. is his delight 38. 10. u. 3hall have good things Ecrl. 7. 29. God hath made man u. Bong I. 4 the u. love thee Hab. 3. 4. his soul is not u. in him Ps 15. 2. that walketh uprighatj, 84. 11. Pr. sticks <;en. 3. 8. voice of Lord walking in garden
Is. 57. 2. each one w. in his own upright ness Jer. 6. 28. revolters w. with slanders Mic. 2. 11. if man w. in falsehood, do lie Luke I. 6. w. in all coiiimandinents of Lor Acts 9. 31. w. in the fear of the Lord 2 Cor. 4. 2. not w. in craftiness 2 Pet. 3. 3. w. lifter their own lusts, Jiide 16 2 John 4. found thy children w. in trut'i WALL, Ps. (B. 3. Pr. 18. 11. Song 2. 9 and Is. 64, 4. prepared for him, that w. for him Pr. 8. 34. jcaiting at the posts of my Luke 2. 35. w. for the consolation of Israel Rom. 8. 2:j. w. for the adoption
1 Cor. I. 7. w. for the coming of our Lord 2 Thess. 3. 5. to a patient w. fur Christ WAKETH, Ps. 127. 1. Song 2. 2. Ps. 77. 4. thou boldest mine eyes waking
Is. 50. 4. wakeiieth, Joel 3. 12. WALK in my law, Ex. 16. 4. Gen. 34. 40. the Lord before whom I w.
2. 7. and 10. 9. and 15. 21. and 29. 18. Mic. 2. 7. Gal. 2. 14. Ps. .SS. 1. do ye judge u. 75. 2.
8. 9, 10. Is. 36. 1. and 60. 18. WANDER, Num. 14. ;0. Ps. 119 10. Lam. 4. 14. wandered, Heb. 11. 37. Pr. 21. Ifi. tra HrffrelA, 27. 8.
17. I. w. hefore me and b« thou perfect Lev. 26. 12. I will w. among you
Is. 33. 15. he that speaketh u. Amos 5. 10. Oeut. 9. 5. not for the uprightness of thine heart
21. if y* w. contrary unto me 23. but will w. contrary unto me 24. then will I w. contrary unto you Deut. 5. 33. w. in the ways of the Lord, 8. 6.
1 Tim. 5. 13. wondering, Jude 13. Ps. 56. 8. thou tellest my wanderings WANT, Deut. 28. 48. Job 31. 19. Ps. 23. I. Lord is my shepherd, I shall not w 34. 9. no w. to them that fear him Pr. 6. 11. thy w. come as an armed map, 24.
1 Chr. 39. 17 thou hast pleasure in u Job 33. 33. to shew unto man his u. Ps. 35. 31. let integrity and u. preserve me
143. 10. lead me into the land of u.
Is. 20. 7. the way of the just is u. and 10. 12. and 11. 23. and 13. 5. and 28. 9. 13. 4. ye shall w. after the Lord your God Ps. 23. 4 though I w. through vnlley ol de.ith
10. in land of u. he will deal unjustly URIM and Thuminim, Ex. 28. 30. Lev. 8. 8
34. 2 Cor. 8. 14. a supply for your w. Phil. 4. 11. not speak in respect of w Jam. 1. 4. perfect and entile, wanting nothing WANTONNESS, Rom. 13. 13. 2 Pt 2 1& WAR, Ex. 13. 17. and 17. 16. Ps. 27 3. Job 10. 17. changes and w. are against ma
Num.27. 21. Deut. 33.8. 1 Sam. 28. 6. Ezra a. (i3. Neh. 7. 65. ITS, Gen. 1. 26. and 3. ^2. and 11. 7. Is. 6. 8. and 9. fi. Rom. 4. 34. 2 Cor. 5. 21. Gal. 3. 13.
84. 11 no good thing from them that w. uprightly 116. 9. I will w. hefore the Lord 119. 3. do no iniquity, they w. in his Eccl. II. 9. w. in the ways of thine heart
1 Thess. 5. 10. Heb. 6. 20. 1 Pet. 2. 21. and 4. 1. I John 5. II. USE, Rom. 1. 26. Eph. 4. 29. Heb,5. 14.
Ps. 18. 34. teacheth my hands to w. 144. 1. 120. 7. I am for peace, they are fo' w
Is. 2. 3. will w. in his paths, 5. w. in the light 30. 21. this is the way, w. ye in it 40. 31. shall w. and not faint 50. 11. vv. in the light of your fire Jer. 23. 14. cominlt adultery, and vf. in Dan. 4. 37. that vv. in pride is able to abase Hos. 14. 9. the just shall w. in them Mic. B. 8. w. humbly with thy God Amos 3. 3. can two w. together except Zech. 10. 12. w. up and down in his name Luke 13. 33. I must w. to-day and to-morrow John. 8. 12. followeth me, not w. in dar Kness
1 Cor. 7. 31. u. this world, as not .ibusing Gal 5. 13. u. not liberty fur an occasion
Pr. 20. 18. with good advice make w Eccl. 8. 8. is no discharge in this w.
1 Tim. 1. 8. law is good if man u. it lawfully
Is. 2. 4. not learn w. any more, Mic 4. 3 Mic. 3. 5. they prepaie w. against him 2 (;or. 10. 3. we do not w. after the flesh
1 Cor. 9. 15. I have used none of these Set. 23. 13. that imeeA his neiglihour's serv.mt Tit 3. 14. learn good works for necessary uses Ps. 119 133. as thou usest to do to those Col. 2. iwrnir, I Pet. 2. 16. CSURP 1 Tmi. 2. 12. USUliV, Ex. 22. 25. Lev. V>. 36,37. Went. 23.
I Tim. 1. 18. mightiest w. a good warfare
1 Pet. 2. II. fleshly lusts which w. against Rev. II. 7. beast shall make w. against
12. 7 there was w. in heaven
17. 14. these make w. with the Lamb
19, 20. Neh. 5. 7, 10. Ps. 15. 5. Pr. 28. 8. Is. 24. 2. Jer. 15. 10. E/.ek. 18. 8, 13, 17. and 22. 12. Mat. 25. 27. Luke 19. 33. CTTER, Ps. 78. 2. and 94. 4.
19. 11. in righteousness Judge and nMAb w. Num. 31. 14. in the book of the tears of the L. Ps. 46. 9. he maketh w. to cease Mat. 24. 6. hear of w. and rumours of w James 4. 1. whence come w. and fightings 2 Tim. 2. 4. no man that warreth entanglctb
106. 2. who can u. mighty acts of thrt Lord S Cor. 12. 4. worda not lawful for man (o u. Rom. 8. 2<>. groanings cannot be uilered Heb. 5. II. many things hard to be ii. Ps. 19. 2. day unto day ufterelh speech Acts 3. 4. as S|)irit gave them niteranee Eph. 6. 19. that u. may lie given me Col. 4. 3. God would open a door of u. Deut. 7. 3. utlerltj, Ps. 89. 33. and 119. 8, 43. Song 8. 7. Jer. 14. 9.
II. 9, w. in the day, he stumbleth not Rom. 4. 12. w. in the steps of that faith
6. 4. w. in newness of life
8. 1. w. not after the flesh, 4. 2 Cor. 5. 7. we w. by faith not by sighi
Is. 37. 8. warring, Rom. 7. 23. WARFARE, Is. 40 2. 1 Cor. 9. 7. 2 Cor. 10
10. 3. tho' w. in flesh, not war after the flesh Gal. 6. IG. as many as w. according to this rule Eph. 3. 10. ordained that we w. in them
4. 1 Tim. 1. 18. WARN, 2 Chr. 19. 10. Acts 10. 22. Ezek. 3. 19. if thou w. the wicked 33. 3. blow the trumpet and w \h» people, 9 Acts 2U. 31. 1 ce:ised not to w. every one
4. I. w. worthy of the vocation
5. 15. w. circumspectly, not as fools Phil. 3. 17. mark them who w. so as ye Col. I. 10. that ye might w. worthy of Lord
I Thess 2 IC. uUermost, Heb. 7. 35. w WAGES, Lev. 19. 13. Ezek. 29. 18. Jer. 23. 1.3. neighbour's service without w. Hag. 1. 6. earneth w. to put it into a bag Mai. 3 5. th.it oppress the hireling In bis w. Luke 3 14. lie content with your w. Rom. 6. 33. the w. of sin is death WAIT till my change come, Job 14 14. Ps 3.5. 5. on thee do I w. alt the day 27. 14. w. on the Lird, w. I say, on the Lord 37 34. w. on the Lord and keep his way 62. 5. w thou only upon God 104. 27. these w. all ui Kin thee 130 5. I w. for the Lord, my aoul doth w. 145. 15. the eyes ol all w. upon thee Pr. 20. 22, w. on the Lord and he shall save Is 8. 17. I will w. upon the Lord 30. 18 will the Lord w. blessed are all Uiey Uiat w. for him
I Cor. 4. 14. as my beloved sons, I w. ycu
I Thess. 5. 14. w. them that nre unruly Ps. 19. II. by them is thy servant warned Mat. 3. 7. who hath w. you to flee from Heb. 11. 7. Noah being w. of God Jer. 6. 10. to whom I give warning Col. I. 38. teaching every man, w. every WASH, Lev. 6. 37. and 14. 15, 16. Job 9. 30. if I w. myself in snow water 1*8.36. 6. I will w. mine hands in innocency 51. 2. w. me thoroughly from ini<|uity
1 Thess. 2. 13. ye would w. worthy of God
4. I. how ought ye w. and please (Jod
1 John I 7. if we w. in the light
2. fii ought so to w. as he walked
John 4. that my children w. in truth 3. Rev. 3. 4. they shall w. w'»\ me in wnne
IG. 1.5. lest he w. ;i.iked and see his shame 31. 24. nations shall w. in the light of it John 12. 3.5. w. in light while ye have light Horn. 13. 13. let v\ w. honestly as in the Gal. S. 16. w. '.^ r<pirit, and not fulfil the
7. w. nie, and I shall be whiter than .58. 10. |-e shall w. his feet in blood
Is. I. 16. w. ye, make you clean Jer. 2. thoiich th<iu w. thee with nitre
2.5. if we live in Spirit, let us w. in
4. 14. w. thine heart from wlckedne.^ts Luke 7. 8. began to w. his feet with tears John 13. 5. began to w. disciples' feet.'Spirit Eph. 5. 2. w. in love, as Christ loved us
8. if I w. thee not, thou hast M part wilh nie 10 needelh not save to w his ttvi
8. w. as children of light Phil 3. IC. let us w. by the same rule Col. 2. fi. as ye received Christ, so w. in 14 ve ought to w. one anoihc>'(
4. 5. w. in wisdom, redeeming the time Gen. 6. 9. Noah walked <<-lth God leet
WA WE Wll
Acts n2. 16. be baptized and vv. away sins Job 29. 6. \\ *ien I washed my steps with Song 5. 3. 1 have w. my feet Is. 4. 4. \v away tilth of daughter of Zion EzeK. 16. 4. neither wast thou w. in water 16. 9. i thoroughly w. away thy blood
Horn. 4. 19. Abraham oeing not w. in faltji
Is. 58. 11. whose vv. fail not Jer. 2. 13. fountain of living vv. 17. 13.
14. 1. him that in w. in Ihe faith rec«U
9. 1. O that my head were w. Hab. 2. 14. as vv. cover the sea, Is. 11. 9. Zech. 14. 8. living vv. shall go out from Jerusalem, EzeK. 47. 1. Rev. 1. 15. his voice as sound of many w 14. 2. and 19. 6. Pr. 1 1. 25. he that watereth, shall be watered
1 Cor. 4. 10 we are w. but ye aie snong
9. 22. to the w. became I as the w,
1 1. 30. for this cause many are vv. 2 Cor. 11. 29. who is w. and I am not 1 Cor 6. 11. we are w. justificil, sanctified Heb. 10. 22. bodies w. with pure water Rev 1. 5. w. us from sins in his blood 7. 14. w. robes, and made white in blood Eph. 5. 26. "o.-AiJio-, Tit. 3. 5. WASTE, Ps. 80. 13. Mat. 26. 8 Luke 15. 11. wasted, 30. 1. Gal. 1 13 Job 14. 10. wastetli, Pr. 19. 26.
19. 10. when 1 am vv. then am 1 sitoi
1 Thess. 5. 14. support the w. be patient
Is. 14. 19. weaken, Ps. 102. 23. Job 12 21. 2 Sam. 3. 1. weaker, I Pet. 3. 7.
Is. 58. 11. be like aw. garden, Jer. 31. 12.
1 Cor. 3. 6. 1 planted, A polios w. 7. Ps. 42. 7. at the nitise of thv waterspouts WAVER1N(;, Heb. «. 2;i.' James 1. 6. WAX, Ex. 32. 1(1, 11, 22. Pb. 29. 14. and 68.
1 Cor. 1. 25. weakness, 2. 3. and 15. 43. 2 Ct.
12. 9. and 13. 4. Heb. 11. 34. WEALTH, (;en. 34. 29. Deut. 8. 17.
Oem. 8. 18. Lord giveth power to get w. Job 91. 13. they spend their days in vv. Ps. 49. 6. that trust in their vv.'lO. leave tleii
2. and 97. 5. Wat. 24. 12. Luke 12. 33. 1 Tim. 5. 11. 2 Tim. 3. 13. WAY, Ex. 13. 21. and 23. 20. and 32. 8. i'r. 18. 9. waster. Is. 54. 16. Is 59. 7. wasting and destruction, 60. 18. WATCH, Neh. 4. 9 Job 7. 12. Job 14. 15. dost thou not w. over niy sin Pa. 102. 7. I w. and am as a sparrow w. 119. 3. vv. and riches are in his house Pr. 10. 15. rich man's vv. is his strong city, 1 Sam. 12. 23. teach yim good and right w.
1 Kings 9. 2. I go the w. of all the earth Ezra 8. 91. seek of him a right vv. Ps. 1. 6. Lord knoweth the w. of the righteous
130. 6. they that w. for the morning 141. 3. set a w. before my mouth Jer. 44. 27. I w ill w. over them for evil
18. 11.
13. 11. w. gotten by vanity shall be diminished
Mat 24. 42. w. for ye know nbt, 25. 13. 26. 41. w. and pray that ye enter not Mark 13. 33. take lieed," w. and pray, 37.
13. 22. vv. of sinners is laid up for (ha just
2. 19. lest ye perish from the vv.
13. this their w. is their folly 67. 9. that thy w. may be l.novvn on 78. 50. made a w. to his anger 119. .30. I have chosen the vv. of truth 39. run the w. of thy cttmmandments 104. I hate every false w.
19. 4. w. maketh many friends
1 Cor. 16. 13. w. ye, stand fast in the faith Col. 4. 2. w. in the same with thanksgiving
1 Cor. 10. 94. seek another's vv. WEANED, Ps. 131. 2. Is. 11. 8. and 28. 9. WEAPON, Is 13. 5. and 54. 17.2 Cor. 10. 4 WEAR, Deut 22. 5, 11. Dan. 7. 25. Mat. 11
1 Thess. 5. 6. let us w. and be sober 2 Tim. 4. 5. w. thou in all things Heb. 13. 17. they w. for your souls
8. James 2. 3. 1 Pet. 3. 3. WEARY of my life. Gen. 27. 46. Job 3. 17. there the vv. be at rest
Pr. 9. 8. Lord preserveth the vv. of his saints
1 Pet. 4. 7. be sober, w. unto prayer Rev. 3. 3. if thou slialt not w. 1 will come Jer. 31. 28. like as 1 walclied over them 20. 10. my familiars vv. for my halting Mat. 24. 43. he would have w. Ps. 37 . 32. the wicked watcheth the righteous Ezek. 7. 6. tlie end is come ; it w. for thee Rev. 16. 15. blessed is he that w. and keepeth Dan. 4. 13. a watcker and holy one, 17.23. Ps. 63. 6. watches, 119. 148. Lam. 2. 19. Kev. 3. 2. be watchful and strengthen the things Pr. 8. 34. watching daily at mv ijates Luke 12. 37. blessed whom the Lord shall find w Eph. 6. 18. w. with all perseverance 2 Cor. 6. 5. in wiitchinirs, 1 1 . 27.
10. 99. the vv. of the Lord is strength
10. 1. my soul is w. of life, Jer. 4. 31.
14. 12. a w. that seemeth right
15. 9. vv. of the wicked is an abomination 94. the vv. of life is above to the wise Eccl. 11. 9. thou knowest not what is vv. of the Spirit
Pr. 3. 11. neither be w. of his correction
Is. 7. 13. vv. men, but will ye vv. my God
40. 98. the Lord fainleth not, lieilher ll w. 31. shall run and not be \v.
43. 22. hast been w. of me, O Israel
Is. 96. 7. vv. of the just is uprightness, 8.
50. 4. to s|)eak a word in season to the
30. 91. this is the vv. walk ye in it 35. 8. an high w. and a vv. called the w. of holiness vv. Jer. 6. 11. w. with holding in, 20. 9.
9 5. vv. themselves to commit iniquity
40. 3. prepare vv. of the Lord, Luke 3. 4. 43. 19. make a w. in wilderness, 16.
15. 6 I am w. with repenting
59. 8. the vv. of peace they knew not Jer. 6. 16. where is a good vv. and walk
31. 25. 1 have satiated every vv. soul Gal. 6. 9. not w. in well doing, 2 Thess. 3
10. 2,1. the vv. of man is not in himself
Is. 43. 24. iccaricd, 57. 10 Jer. 12. 5. Ezek
21. 8. set before you vv. of life, and vv. of death
24. 12. Mic. 6 3. Mai. 2. 17. John 4. 7 Heb. 12. 3. Eccl. 12. 12. icearinesi:, Mai. 1. 13. Job 7. 3. wearisirme nights appointed to me WEB, Job 8. 14. Is. .59. 5, 6. WEDDING, Mat. 23. 3, 8, 11. Luke 14. 8. WEEK, Dan. 9. 27. Mat. 28. 1. Luke ». 19 Acts 20. 7. 1 Cor. 16.2. Jer. 5. 24. weeks, Dan. 9. 94—26. and 10. 2. WEEP, Job 30.9.5. Is. 30. 19. and 3.3. 7. Jer
39. 39. give them one heart and one vv. 50. 5. shall ask the w. to Zion Amos 2. 7. turn aside the w. of the meek Mai. 3. I. lie shall prepare the vv. before Js. 21. 11. watchman, Ezek. 3. 17. and 33. 7. Song 3. 3 watchmen, 5. 7. Is. 52. 8. and 56. iO. iLnd 62. 6. Jer. 31. 6. WATER, Gen. 49. 4. Ex. 12. 9. and 17. 6. 2 Sam. 14. 14. we are as vv. spilt on the ground Job 15. 16. drinketh iniquity like w. Ps. 29. 14. I am poured out like w. f8. 12. 3. draw w. out of the weP.s of stlvalion 27. 3. I will w. it every moment 30. 20. give you w. of afiliction 41. 17. when poor seek w. and find none 44. 3. I will |)oiir w. on him that is thirsty
Slat. 7. 13. broad is the vv. to destruction
14. narrow is the w. that leadeth to life 29. 16. teachest the vv. of God in truth John 1.2:1. make straight the vv. of Lord
14. 4. the vv. ye know, 6. I am the vv. Acts 16. 17. which shew unto us the vv. of salvation
9. 1. and 13. 17. Joel 2. 17. Luke 6. 21. blessed are ye that w. now
23. 98. w. not for me, but w. for yourselves Acts 91. 13. what mean ye to w. and break Rom. 12. 15. w. with them that w.
18. 25. instructed in vv. of the Lord, 26.
1 Cor. 10. 13. will also make a vv. to escape
1 Cor. 7. 30. they that w. as though wept not James 5. 1, rich men w and howl Ps. 196. 6. wcepeth, Lam. 1.2.
12. 31. I shew you a more excellent w. 9 Pet. 2. 2. the w. of truth be evil spoken
59. II. thou Shalt be like a spring of w. Lam. I. 16. eye runnelh down with w. 3. 48. Ezek. 36. 25. sprinkle clean vv. on you Amos 8. 11. nor athirst for w. Mat. 3. 11. I baptize you with w. 10. 42. cup of cold w. in name of a disciple Luke 16. 24. dip lip of his finger in w. John 3. 5. except a man be born of w.
1 Kings 8. :^2. bring his iray on his head Job 17. 9. righteous shall hold on Ps. 18. 30. as for God— is perfect 37. 23. delight in—34. and keei>— 119. 9. shall a young man cleanse
1 Sam. 1.8. why weepesi, John 20. 13, 15. Ps. 30. 5. weeping may endure for a nigh*
Is. 22. 12. Lord call to w. and mourning
Jer. 31.9. they shall come with vv. Joel 2. 12. turn to me with vv. Mai. 2. 13. covering altar of Lord with <v Mat. 1^ 12. w. and gna.ihing of teeth, 22 13 anM. 51. and 25. 30. WEIGH the paths of the just, la. 26. 7
Pr. 14. 8. the prudent to understand
16. 9. man's heart deviselh
23. baptized because there was much w.
Is. 55. 7. let the wicked forsake Ps. 25. 8. teach sinners in the way
119. 14. I rejoiced—of thy testimonlej
4. 14. it shall be in him a well of vv.
139. 94. lead me—everlasting
7. 38. How rivers of living vv.
Is. 9(). 8.—of thy judgments we waited Mat. .'). 95. agree with thine adversary
1934. came thereout blood and vv. Acts 8. 38. both went down into the w.
Pr. 16. 2. Lord weigheth the spirits Job 31. (i. let me be wrigkrd in balances Dan. .5. 27. •hou art w. in the balances
21. 32. John came—of righteousness Luke 1. 79. guide your feet—of peace Job 40. 19. he is i hief of the ways of God Ps. 81. 5. in whose heart are the w. of them
JO. 47. can any forbid w. that these should Eph. .5. JXi. cleanse it with washing of w.
I'r. 11. 1. j trri<;7i( is his delight, 16.
16. I,, just vv. and balance are the Lord'* 2 Cor. 4. 17. eternal vv of glory Heb. 12. 1. laying aside every vv. and sin Lev. 19. 36. just balances, just «icii'A(* Deut. .55. 13. divers w. Pr. 20. 10, 23. Mat. 23. 93. omit weightier matters of law WELL, Ps. 84. 6. Pr. 5. 15. and 10. 11 Song4. 15. Is. 19.3. John 4. 14. 2 Pet. 2. 17 Gen. 4. 7. if doest welt, llion shalt be accept-
I John 5. 6. he that came hv w. and blood
8. three hear witness, Spirit, w. and hlood Jude 12. clouds lliey are without vv. Rev. 7. 17. lead them to living fountains of w. 21. fi. fountain of the vv. of life, 22. 1. 92. 17. \e\ hii]i take the w. of life freely Pa. 23. 9. leadeth me beside the still waters'
Pr. 3. 17. her w. are vv. of pleasantness
5. 21. the w. of man are before the Lord
IB. 2. vv. of man are clean in his own eyes 7 when a man's vv. please the Lord.ler. 7. 3. amend your w. and your doings Lair. 1 4. the w. of Zion do mourn
3. 4. let us search and try our w. Dent. 4. hit ways, Ps. 145. 17. Is 9. 3. Mic. 4. 2. Rom. 11. 33. Ps. 119. 5. mil wans, 15, 26. .W, 168. and 1.39. ed Ex. 1.20. God dealt w. with niidvvlves
69. 1. w. are come into iny soul, 9 124. 4. w. had overwiielined us, 5. Pr. 5. 15. drink w. out ot own cistern, and running w. out of thine own 'veil
Ps. 1 19. 65. hast dealt w. with thy servaat
198. 2. it shall be w. wi'h thee
Eccl. 8. 12. it shall be w. wn'i fhsm
3. and 39 1. Pi' 23. 26. Is .15. 8. and 49. II.
Is. 3. 10. it shall be vv. with !.un Riun. 2. 7. irf//-(/nijii?'. Gal. 6 'i 2 Thess. 3
9. 17. Plolen w. are sweet B'cl. II. 1. cast thy bread upon the vv. Bong 4. 15. a well of living w.
Pr. 11. 14. aim ways. Is. ,53. I' and .58 13. and 6li. 3. Ezek. .36. 31 « Job 91. 14. thy ways. Ps. to. i. and 91. 11. Vr
13. I Pel. 2. 15. and 3. 17 ami 4. 19. WENT, Ps. 42. 4. and 119. Ii7. Mot. 21.30 WKPT, Neb. 1. 4. Ps. 69. 10. Mos. 12. 4. Mac
.TS 90. blessed are ye that sow hesidd nil w. t. 6. and 4, 96. I<* 63. 17. Ezek. 16. f.I Dan .1. 23. Rev. 15. 3.
9i;. 75. Luke 19.41. John 11. 35. WHEAT, Ps. 81. 16. Pr. 27. 22. Song 7.9.13. 16. bread given him ; his w. shall be 3f C. in wilderness bhnll w. break out, I give vv. in tin wilderness 54 9. this \^ as w. 'tf iSoah unto me
Is. 35. 8. waiifaring, Jer. 14. 8. WEAK, 2 (Mir. \r>.l. Jrh 4. 3. P». 6. 2.
Jer. 12. 13. have sown w. but reii Ihorni
Is. 35. 3. strengthen ve tne w. iiands Ezek. 16. 30. how w." Is thv heart Uat. SC. 41. spirit Is vtllling but flesh livi
23. 28. what Is the chatT to the vv Amos 6. 5. thatwo.may set forth w
SO. 1 come ye f 'tie w buy and et
JUat. 3. 12. gather w. into the garner Luke 22. ;U. may sift you a? John 12. '91. cvcept a com of w. fall into WHEEL, Ps. 83. 13. Pr. 2U. 2u. Ezek. 1. lij. a vv. in the midst of a w. 10. 10.
Hos. 12 12. Israel served for a w. and for a w. he kept sheep Mai. 2. 15. against the w. of thy youth Luke 17. 32. remember Lot's w. Eph. 5. 33 every man love his w. as himself Rev. 19. 7. his w. made her.-ieif ready
Hos. 3. 1. love flagons of w.
4. 11. new w. take away the litnrt. Hab. 2. 5. he trangressetli by w. Eph. 5. 18. be not drunk with w.
1 Tim. 3. 3. not given to vv. 8 Tit. 1. 7, 8.
10. 13. it was cried unto them, O w. Ei 14. 25. «>/ie<;/,<, Judges 2S. Ezek.i and X. Dan. 7 9. .Vali. 3. 2 WHET, Dent. 32 4L Ps 7. 12. and ti4. 3. WIUSPEHEll seciratelh Ps. Ki. 2-i. WHIT, John 7. 2). and 12. lU. 2. Cor. 11. 5. WHITE, Lev. 13. 3, -1. .Num. 12. 10. Job 6. 6. is any taste in tlie w. ol an egg Ps. (18. H. w. as snow, Dan 7. 9. Eccl. 9. 8. let your garments be always w. Song 5. 10. n\y lieloved is w. and ruddy
5. 23. use a little w. for thy siomutb't sake Prov. 23. 20. wine-hibber. Mat. 11. 19. WINGS of the God of Israel, Ruth 2. 12. Ps. 17. 8. hide under shadow of thy w 36. 7 and 57. I. and 61. 4. and 91 4 18. 10. on w. of the wind, 2 Sam 22 .IProv. 23. 5. riches make themselves w
21. 9. shew thee the bride, the Lamb's wife
1 Cor. 7. 29. toives, Eph. 5. 25, 28, 33. Col. 3.
18, 19. 1 Tim. 3. 11. 1 Pet. 3. 1, 7. WILDKRJJESS; Deut. 32. !U. Prov. 21. 19. Song 3. 6. and 8. 5. Is. 35. 1, 6. and 41. 18, '9. and 42. II. and 43. 19, 20. Rev. 12. 6 WILES, Num. 25. 18. Eph. U. II. WILL, Lev. 1. 3. and 19. 5. and 22. 19. Deut. 33. 16. the good w. of him that dwelt
Is. 6. 2. the seraphinis ; each had si.x w. Mai. 4. 2. arise with healing in his vv. WINK, Job 15. 12. Ps. 35. 19. Prov. 6. 13. & 10. 10. Alts 17. 30. WINTER, Song 2. II. Zech. 14. 8. WIPE, 2 Kings 21. 13. Neh. 13. 14. Prov. 6 33. Is. 25. 8. Rev. 7. 17. and 21 . 4. WISE, Gen. 41.39. Exod.23.6. Deut. 16 18 Deut. 4. 6. this great nation is a w. peopls
Is. 1. 18. sins shall be w. as snuw Dan. 11. 35. shall fall to make tliem w.
I ill the liiish .Ma:. 7. 21. ilocth w. of my Father, 12. 50. Luke 2. 14. good w. towards men John 1. 13. w. of Heji, nor of w. of man
12. 10. many puriried aiid inailc w. MiC 17. 2. his raiment ivas vv. 28 3 Rev. 2 17. give him a w. stone
3. 34. niy meat is to do the w. of him
3. 4. walk with me in w raiment, 5. 18. and 4 4. and 7. 9, 13. and 15. 10. and
6. 40. tills is the w. of him that sent me Acts 21. 14. saying the w. of the Lord be done Eph. 5. 17. understandeth what the w. of Lord is
32. 29. O that they were w. that thev would consider their latter end Job 5. 13. taketli the vv. in their own cralli* ness
19. is. 14. Mat. 23. 27 tcliited, Acts 23. 3. Ps. 51. 7. Tjchiter than snow. Lam. 4. 7. WHOLE, Ps. y. 1. and 119. 10. Is. 54.5. Mic.
II. 12. vain man would be w. 32. 9. great men are not always w Ps. 2. 10. be w. O kings, be taught
6. 7. with good vv. doing service .\cts22. 14. iMjciU John 7. 17. Rom. 2. 18. Eph. 1. 5, 9. Col. 1. 9. 2 Tim. 2 26 Heb. 13. 21. 1 John 5. 14. Rev. 17. 17. Luke 22. 42. my will, Acts 13. 22. John 5. 30. own mil, 6. 38. Eph. 1. 11. Heb. 2.
4. 13. Zech. 4. 14. .Mat. 6. it). Eph. 6. 11.
1 John 2.2. and 5. 19. Job 5. 18. he woundelh, and bis hands make
29. 7. making w. the simple 107. 43. whoso is vv. and will obsfrve Prov. 3. 7. be not w. in thine own eyes vv. Mat. 9. 12. those that are w. need not a physician, Luke 5. 31. Marks. 34. thy faith hath made thee w. 10.
4. James 1. 18. Ps. 40. 8. lliy will, 143. 10. .Mat. 6. 10. and 26, 42. Heb. 10. 7, 9. Ezra 7. 18. will uf Gud, Mark 3. 35. Rom. I. 10. and 8. 27. and 12. 2. 1 Cor. 1. 1. 2 Cor. 8. 5. Gal. 1. 4. Eph. 1. 1. and 6. C. Col. 1. 1. and 4. 12. 1 Thess. 4. 3. Heb. 10. 36. 1 Pet.
35. the w. shall inherit glory
9. 12. if thou be vv. be w. for thyself 13.20. he that walketh with w. shall be wise 20. 12. a man w. in his own conceit Eccl. 7. 4. heart of w. in house of mourning
52. Luke 8. 48. and 17. 19. John 5. 4. made w. of whatsoever disease
6. wilt he made vv. 14. art made w. Acts 9. 34. Jesus Christ maketh thee w. Jer. 46. 2o. wknllij, 1 Thess. 5. 23. I Tim. 4. 15. Prov. 15. 4. wliulemvie, 1 Tim. 6. 3. WHORE, Lev. 19. »!. and 21. 7,9 Dent. 22. 21. and 23. 17, 18. Prov. 23. 27 Ezek. 10. 28. Rev. 17. 1, 16. Jer. 3. 9. whoredom, Ezek. 16. Hos. 2. 2, 4. and 4. 11, la and 5. 3, 4. Eph 5 5. tekoremonrrer, 1 Tim. 1. 10. Heb.
9. 1. the w. are in the hand of God
Is. 5. 21. that are w. in their own eyes Jer. 4. 22. they are w. to do evil
4. 2. 19. I John 2. 17. Mat. 26. 39. not as I will, hut as thou wilt John 15. 7. ask what ye w. and it shall be Dan. 12. 3. the vv. shall shine as stars Hos. 14. 9. who is w. and he shall understand Mat. 10. 16. be ye w. as serpents and harmless as doves
17. 24. I w. that those thou hast given Rom. 7. 18. to w. is present with me
9. 18. on whom he w. have mercy Phil. 2. 13. vvorketh in w. and to do Rev. 22. 17. whosoever w. let him take Rom. 9. 16. not of him that wil Utk, nor runneth Heb. 10. 26. if we sin wilfully, after we Exod. 35. 5. whoso is of a willing heart
11. 25. hid these things from w. ssd prudent Rom. 1. 22. professing themselves to be w
13. 4. Rev. 21. 8. and -23. 15. WICKED, Exod. 23. 7. Deut. 15. 9. and 25. 1. Clen. 18. 25. wilt destroy righteous with w.
16. 19. he w. to that which is good
1 Cor. 3. 18. that seeineth w. in this world 4. 10. but ye are w. in Christ Eph. 5. 15. not as fools but as vv. 2 Tim. 3. 15. he is able to make thee w Mat. 10. 42. in no wise lose his reward Luke 18. 17. shall—enter therein John 6. 37. cometh, I will—cast out Rev. 21. 27. shall—enter into it Deut. 4. 6. this is your wisdom
1 Sam. 2. 9. w. shall be silent in darkness Job 21 30. w. is reserved till day of destructi(m 34. 18. is it fit to say to king, thou art w. P«. 7. II. God is angry with the w. every day
22. as many as were w. hearted
1 Chr. 28. 9. with perfect heart and w. mind Ps. 110. 3. people shall be w. in the day of Is. I. 19. if he be w. and obedient.Mat. 26. 41. the Spirit is w. bat the flesh Is weak Luke 42. if he w. remove this cup John 5. 35. w. for a season to rejoice 2 Cor. 5. 8. w. rather to be absent
9. 17. w. shall be turned into hell
11. 6. on w. he will rain snares 58. 3. w. are estranged from the womb 119. 155. salvation is far from the vv. 145. 20. all w. shall he destroy, 147. 6. Prov 11. 5. w. shall fall by his own wickedness 21. w. shall not be unpunished, 31.
1 Kings 4. 29. God gave Solomon w. 5. 12. Job 28. 28. fear of the Lord, That is w. Prov. 4.5. gel w. get understandijig
1 Tim. 6. 16. be w. to communicate Heb. 13. 18. w. in all things to live honestly 2 Pet. 3. 9. not vv. any should perish
7. w. is the principal thing, 8.
16. 16. better to get w. than gold 19. 8. he tiiat gelteth w. lovetli hisotvk 23. 4. cease from thine own w. 23. buy.truth, w. and instrucliou Eccl. 1. lb. in much vv. is much grief
21. 12. God overthroweth the w. 28. I. w. (lee when no man pursueth Eccl 7. 17. be not overmuch w.
Jiidg. 5. 2. willinirly, ottered themselves, 9.
1 Chron. 29. 9. with perfect heart ofiered w. Lam. 3. 33. Lord doth not altlict w. Hos. 5. II. he w. walked after the command-
Ii. 55. 7. let the vv. forsake his way
8. 1. a man's w. maketh his face shine Mat. 11. 19. w. is justified of her children ments
57. 20. the vv. are like the troubled sea Jer 17. 9. the heart is desperately w. 25. 31. he will give the w. to the sword Ezek. 3. 18. warn the w. 33. 8, 9, 11. Dan. 12. 10. w. shall do wickedly Gen. 19. 7. do not so w. Neh. 9. 33.
1 Pet. 5. 2. not by constraint, hut w. Col. 2. 23. wisdom in will-worship WILLOWS. Lev. 23. 40. Is. 44. 4. WIN, Phil. 3. 8. wimteth, Prov. 11. 30. WIND, Job 7. 7. and 30. 15. Ps. 103. 16. Prov. 11. 29. inherit w. 27. 16. hidelh w. 30. 4. gathered the w. Ps. 135. 7. Eccl. II. 4. he that (diserveth w. shall not 1 Cor. 1. 17. not with w. of words
2-1 Christ the w. of God, Luke 11. 49. 30. who of God is made unto us w. 2. 6. we speak w. among the perfect
I Sam. 12. 25. if ye shall do vv. Job 13. 7. will ye speak vv. for flod Ps. 18. 21. have not vv. departed from my Gen. 6. 5. (Jod saw that wickedne:<s was
3. 19. the w. of this world is fooll.-bness 2 Cor. I. 12. not with fleshly w. Col. 1. 9. might be filled with all w
Is. 26. 18. have brought tbrth vv.
39. 9. how can I do this great w.
27. 8. he stayeth his rough w. in the day
4. 5. walk in w. toward them vvlthocl James 1. 5i if any Inck vv. ask it of God
Jer. 5. 13. propiiets shall become w.
1 Sam. 21. 13. w. proceedeth from wicked Job 4. 8. that sow w. shall reap the same Ps. 7. 9 let w. of wicked come to an end 45 7 Invest righteousness, and natest w. Prov. 8. 7. w. is an abomination to mo
10. 13. bring vv. out of his treasures, 51.
3. 17. w. from above is pure, poac.uble Rev. 5. 12. worthy is the Lamb to receive w.
16. Hob. 8. 7. sown w. 12. I. feedeth on w. Jolin 3. 8. the vv. bloweth where it listeth Eph. 4. 14. carried about with every w. 2 Kings 2. II. whirlwind, Prov. I. 27. and 10.
13. 18. here is w. let him that, 17. 9 Ps. 111. 10. of wisdom, Prov. U. 10. and 10. 21. Mic. 6. 9. Col. 2. 3. Jamei3. 13. Ps. 64. 9. wisely, 101. 2. Eccl. 7. 10.
10. 2. treasures of w. profit not in day
13. 6. w. overtbrovvelh sinners Eccl 8. 8. neith-r shall w. deliver those
25. Is. 6i;. 15. Hos. 8. 7. and 13. 3. Nah. 1.
3. Hah. 3. 14. Zech. 7. 14. and 9. 14. Ezek. 37. 9. wiviLi, Mat. 8. 27. Luke 8. 25. WINDOWS, Gcii. 7. 11. Eccl. 12.3. Song 2.
Is. 9. 18. w. burneth as the fire ler. 2. 19. thine own vv. shall correct thee
1 Kings 4. 31. wiser. Job 35. 11. Ps. 119. 98. Luke 16. 8. 1 Cor. 1. 2.5. WITCH, E.\od.22. 18. Dent. 1%. 10.
4. 14. O Jerusalem, wash thy heart from w.
9. Is. 60. 8. Jer. 9. 21. WINE, maketh glad the heart, Ps. 104. 15. Prov. 20. I. w. is a mocker 21. 17. lovelh w. and oil, shall not be rich 23. 30. tarry not long at w. seek mixt w. 31. look not upon w. when it Is red 31. 6. give w. to those of heavy heart Song 1, 2. thy love is better than w. 4.
14. 20. we acknowledge our w. Uo». 10 13. ve have ploughed w.and reaped Acts 8. 22. repent of this thy w
1 Sam. 15. 23. wilchcriijl, Gal 5. Wl. WI I'HDRAW, Job 9 13. and y3. 17. Prov
S.5. 17. Song 5. 6. " 'J-|,es». 3. 6 1 Tim 6. S WI l llllOLD not thy mercies, f>( 40. 11.
1 John 5. 19. whole world lieth in w. WIDE, Deut. 15.8, 11. Ps. 35.21. and 81. 10. Prov. 13. 3. Mat. 7. 13. WIDOW, Mark 12. 42. I Tim. 5. 5. Deut. 10.
84. II. no good thing will he w .iroin i < Prov. 3. 27. w. not good from the n
23. 13. w. not correction from the cni'd Gen. 20. 6. withheld, 22. 12. Job 31. 16. Job 42. 2. withhold.n, Jer. 5. i'j. Prov. II. 24. wilhhuldtik, 26. 2 Thess. 2 G. WITHIN, Ps. 40.8. and 45. 13. Mai. 3. 9. and 2:1.26. Mark 7.21. 2 Cor. 7. 5. Rev 5. I WITHOUT, Prov. 1.20. and 24. 27 1 Cor.
'8. Ps. I ir,. 9. Luke 18. 3, 5. Pg. b8. 5. wiaow.1. Jkt. 49. II. Mat. 23. 14. 1 Tim. 5. 3. James I 27 WIFE, Exod. 211. IT "..^v.2l 13. Prov. .">. 18. rejoice with w of thy youth 18 32. that findeth a w. findetli a good
Is. 5. II. continue till w. iiillaine them
the pipe and w. are in their feasts 25. 6. w. on the lees well refined 28. 7. they have erred through w. 55. 1. buy vv. and milk, Son$ 5. I. Hos. 2. 9. take away my w. in the seasoB
19. 14. a prudent w. is from the Lord Bid a. 9. live joyfully with thy w
5. 12. 2 Cor. 7. 5. Col. 4. 5. Rev. 22. 15. WITHSTAND, Eccl. 4. 12. Eph. G. 13 81 vvo wo wo
WONDER, Pent. 13. 1. ard 28. 46. Ps. 71.7.
Acts 11. 17. wlial am I, tlial I could w. Guil Gal. 2. 11. wittiiloud, 2 Tim. 4. 15. WITNESS, Uen. 31. 44, 48. Lev. 5. 1. Num. 35. 30. one \\. shall nut testily against him, Deut. 17. B. and lU. 15. a Cor. 13. 1. Judges 11 10. Lord he w. ! Sam. 12. 5. Jer.
Ps. ;19 .V). for—hath quickened me
105.— is a lamp unto my feet 140.— is very pure, ItiO.— is true 138. 2. magnihert—above all thy nam« Jer. 15. 16.—wus unto me joy and rejoicing John 17. 6. I kept— 17.— is truth Pr. 30. 5. Hord uf God, Is. 40. 8. Mark 7 13 Rom. 10. 17. lThess.2. 13. Heb. 4. 12 and 6. 5. 1 Pel. 1. 2;i. Rev. 19. 13. 2 Kings 20. 19. H ord of the Lord, Ps. 18. 30 and 33. 4. 2 Thess. 3. 1. 1 Pet. 1. 25. Ps. 119. 43. Kurd (/ trutA,2 Cor. 6. 7. Eph 1 13. Col. 1. 5. 2 Tim. 2. 15. James 1. 18 Job 23. 12. esteemed vtords of his mouth Pr. 15. 20. w. of the pure are pleasant 19. 7. he pursneth them with vv. 22. 17. bow down thine ear, hear w. of Eccl. 10. 12. w. of a wise man are gracious 12. 10 to find out acceptable vv.
Is. 29. 14. Kev. 12. I. Acts 13. 41. w . and perish, llab. 1. 5. Ex. 3. 20. wundera, 7. 3. and 15. 11.
1 Chr. 10. 12. remember hi i w. Ps. 105. 5. J<ib 9. 10. God doclh vv. Ps. 77. 11, 14.
I's. 78. II. they f(]rgat his \v. Neh. 9. 17. 88. II. wilt thou shew w. to the dead 130. 4. who alone doelh great w. Dan. 12. 0. how long to the end of these w. Joel 2. 30. shew w. in hea Ven, Acts 2. 19. John 4. 48. except they see signs and w. Acts 2. 43. many vv. were done, li. 8. Rom. 15. 19. through mighty signs and w. 2 Thess. 2. 9. with power, and signs lying w. Rev. 13. 13. he doeth great w. Zech. 3. 8. they are men icundered at
42. 5. and 29. 23. Mic. 1. 2. Mai. 2. 14 Job 16. lU. my w. is in lieaven Ps. 89. 37. as a faitlil'ul w. in heaven ProT 14. 5. a faithful \\. will not lie
25. a true vv. deliveretli souls
21. 28 be not w. against thy neighbour
Is 55. 4. given him for a vv. to the people Mat 3. 5. I w ill be a sw ift w. against tliem John 3. 11. ye receive not our vv.
5. 3li. greater w. 37. Father borne w. of Acts 14. 17. left not himself vvitlfcut vv.
1 John 5. 10. believeth hath w. in himself Rev 1. 5. is the faithful vv. 3. 14.
Is. 59. 16. w. there was no intercessor Luke 4. 22. vv. at the gracious words Rev. 13. 3. all the world w. after the beast
20. 4. beheaded for the vv. of Jesus Deut. 17. 6. two or three witnesses, 19. 15. S Cor 13. 1. Mat. 18. lt>. Heb. 10.28. 1 Tim.
1 1, w. of wise &re as goads and naili Jer. 7. 4. trust ye not in lying w.
17. 6. 1 \v. w ith great admiration Job 37. 14. wo JidriitLs works, Ps.20.7. and 75.
44. 28. know whose vv. shall stand Dan. 7. 25. speak great w. against Most High Hos. fi. 5. slain them by w. of my mouth 14. 2. take with you w. and say to blm Zech. 1. 13. good vv. comfortable vv. Mat. 20. 44. prayed, saying the same w. Luke 4. 22. gracious \v. that proceedeth out John 6 63. w. I speak, arc spirit ami life 68. thou hast the w. of eternal life 17. 8. given them vv. that thou gavest Acts 7. 22. Moses mighty in w. and deeds
5. la Num. 35. 30. Jneb. 2!. 22 ye are vv. against yourselves
1. and 105. 2. and 119. 27. and 145. 5. and 71. 17. and 78. 32. and 100. 22. Ps. 72. 18. vv. things, 8ii. 10. and 119. 18. Judges 13. 19. wtuidnnisly, Soe] 2. 2t>. Deut 28. 59. made thy plagues wonderful Job 42. 3. uttered things too vv. for me
Is 43. la ye are my w. saith tlie Lord, 12. and 44. 8.
I Thess. 2. 10. ye are vv. and God also
1 Tim. 6. 12. professed before many vv. Hel 12. 1. so great a cloud of w. Rev. II. 3. power unto niy two vv. WIZARDS, Lev. 19. 31. and 20.0. Is. 8. 19. WOLF, Is. 11. 0. and (i5. 25. Jer. 5. 6. Ezek. 22. 27. wolces, Hab. 1. 8. Zeph. 3. 3. Mat. 7. 15. and 10. 10. Acts 20. 29. WOMAN, Gen. 2. 23. and 3 15. Lev. 18. 22, 23. and 20. 13. Num. 30. 3. Frov. 11. 10. gracious vv. letaineth honour Ps. 48. 0. pain as of a w. in travail, Is. 13. 8.
I's. 119. 129. thy testimonies are w.
139. 0. such kiuiwledge is too vv. for nie Pr. 30. 18. three things too w. for me
Is. 9. 0. his name shall be called VV. 25. 1. done vv. things, 28. 29. w. in counsel Jer. 5. 30. a vv. thing is committed
15. 24. troubled you with w. 18. 15. 20. 'ib. remember the w. of the Lord Jesus 26. 25. speak w. of truth and soberness
Ps. 139. 14. tcoudrrfulhj, Lam. 1. 9. WOOD, hay, stubble, I Cor. 3. 12. 2 Tim. 2. 20. also vessels of w. and earth WORD, Num. 23. 5. Deut. 4. 2. Deut. 8. 3. by every vv. of (iod, Mat. 4. 4.
1 Cor. 2. 4. not with enticing w. of man't wisdom 2 Tim. I. 13. hold fast form of sound vv. and 21. 3. and 20. 17. and 42. 14. and GO.
7. Jer. 4. 31. and H. 24. and 13. 21. and 22.
2. 14. strive not about w. to no profit Rev. 1. 3. hear w. of this prophecy, 22. 18. Ps. .50. 17. my words. Is. 51. 16. and 59.21 Jer. 5. 14. Mic. 2. 7. Mark 8. 38. and 13 31. John 5. 47. and 15.7.
23. and 30. 6. and 31. 8. and 48. 41. and
30. 14. w. is very nigh, Rom. 10. 8. Ps. C8. II. the Lord gave the vv.
49. 22, 24. and 50. 43.
Pr. 12L 4. a virtuous vv. is a crown to her 1 19. 49. remember the vv. unto thy servant Pr. 15. 23. w. spoken in due season
14. 1. every wise vv. buildeth her house
31. 10. a virtuous w. who can find 30. w. tliat feareth Lord shall be praised Eccl. 7. 26. vv. whose heart is snares and 1 Thess. 4. 18. these words. Rev. 21. .5. Ps. 119. 103. thy words, 130. 139. Pr. 23. 8 Eccl. 5. 2. Ezek. 33. 31. Mat. 12. 37. WORK, Gen. 2. 3. Ex. 20. 10. and 31. 14. Deut. 33. 11. accept the vv. of his hands Job I. 10. thou hast blessed vv. of his handj 10. 3. sliouldest despise w. of thy hnndt 14. 1.5. have a desire to vv. of thy hands
25. 11. a vv. fitly spoken, is like apples of g. Id
Is. 29. 21. make man an offender for a w.
7. 28. a w. among all I have not found
30. 21. shall hear a w. behind thee 44. 20. conliriiied the w. of his servant
Is. 49. 15. can a w. forget her suckin; child
50. 4. how to speak a w. in season Jer. 5. 13. the vv. is not in them 44. 10. the w. that thou hast spoken Mat. 8. 8. speak the vv. only, my servant shall
54. 6. called thee as a w. forsaken
Jer. 31. 22. a vv shall comp.iss a man Mat 5. 28. lookelh on a vv. to lust after 3(;. 9. he slieweth them their vv. Ps. 8. 3. thy heavens the vv. of thy lingers
1,5. 28. O vv. great is thy faith 20. 13. this that this w. hath done, be John 2. 4. vv. what have I to do with thee
9. hi. wicked is snared in w. of his own be healed
12. 3li. every idle w. that men speak Luke 4. 30. what a vv. is this hands
19. 1. the firmament sheweth his handy w. 101 3. I hate the vv. of them that turn 143. .5. muse on the vv. of thy bands Eccl. 8. 14. according to the w. of wicked
8. 3. brought a vv. taken in adultery
24. 19. mighty, in deed, and In w. John 1. 1. in the beginning was the W. and the VV. was with God, and the W. was God
19. 20. w. behold thy son Rom. 1. 27. leaving the natural use of vv.
1 Cor. 1 1. 7. w. is the glory of man Gal. 4. 4. God sent his Son made of a w.
14. the VV. was made desh, and
17. 1 heheJd all the vv. of God
1 Tim. 2. 12. I sutler not a vv. to teach
14. vv. being deceived, was in transgression Eer. 12. 1. w. clothed with the sun, 6. Ifi.
12. 14. God hringeth every vv. to judg. ment
15. 3. ye are clean through the vv. Acts 13. 15. if ye have any vv. of exhortation
Is. 16. 12. performed his whole w. 28. 21. do his strange vv. his strange ret 29. 16. shall w. say of him that made it
2fi. to you is the w.of salvation sent
17 18. vv. thou sawest is tliat great
17. 11. received the w. with nil readiness 20. 32. to God and to the w.of his grace city Judges 5. 3t. blessed above women shall Jael
4.5. II. concerning the w. of my hands 49. 4. my vv. is with my God 64. 8. we are called the w. of thy hands Jer. 10. 15. they are vanity and vv. of error be Pr 31. 3 give not thy strength to vv. Song 1. 8. fairest among vv. 5. !l. and 6. 1.
1 ("or. 4. 20. kingdom of God is not in vv. Gal. 0 6. that is taught in vv. communicate Lph. 5. 20. with washing of viater by the w. Col. 3. 16. let vv. of Christ dwell in you
Is. 3. 12. w. shall rule over them
18. 3. potter wrought a vv. on the wheels Hah. I. 5. a vv. in your days, Acts 13. 41. Mark 6. 5. could do no michty vv. there John 17. 4. finished vv. thou gavest me to Acts 5. 38. If this vv. be of men, il will
32. 11. tremble ye vv. at ease
17. whatsoever ye do in w. or deed, do all
Jer. 9. 17. call for the mourning w. I,am. 4. 10. w. had sodileii their children Mat II. II. among them born of vv. Luke 1 28. blessed art thou among w. Rom. 1 20. vv. did change their natural use
1 Thess. 1. ,5. gospel came not in vv. only 2 Thess. 2. 17. stablish you in every good vv.
13. 2. for the w. w hereto 1 called them Rom. 2. 15. shew w. of the law written
3. 14. if any obey not our w. note that
II. 6. otherwise w. is no more w.
I Cor. 14. 34. let w. keep silence
1 Cor. 3. 13. every man's w. made manifest
1 rim 2. 9. that w. adorn themselves mod-
1 Tim. 5. 17. labour in w. and doctrine 2 Tim. 4. 2. preach vv. he instant in season Tit. 1. 9. holding fast the faithful vv.
9. I. are you not my w. in the Lord Eph. 4. 12. for the vv. of the ministry 2 Thess. I. II. vv. of faith with power estly
1 , let w. learn in silence, with subjection
Ileb. 4. 2. the w. preached did not profit
2. 17. st.ablish you in every good w 2 Tim. 4. 5. do the vv. of an evangelist James 1. 4. let patience have her perfect w
5. 13. isunskilfiil in w.of righteousness i>. 14. that the younger w. marry S Tim 3. C. lead captive silly w.
13. SH. snil'er the w. of exhortation James 1. 21. receive the ingrafted w.
1 Pet. 3. ^. after this manner holy w. adorn-
2.5. doer of the w. shall be blessed
22. lie doers of vv. 3. 2. offend not in w. ec' Rev. 14. 4. they are not defiled with w. WOMIl, (iiMi. 2.i. 2.1. and 29. 31.
1 Pel. I. 17. judgeth every man's vv. Ps. 104. 23. his work. 62. 12. and 111. 3. Pr 24. 29. Is. 40. 10. Job 3C. 24. Ps. 90. 16. thy work, 92. 4. Pr. 24. 27. Jer 31
1 Pet. 3. 1. If any obey not the w. 2 Pet. 1. 19. more sure vv. of prophecy
49. 2.). blessings of the vv. and breast
1 John 1. 1. hands handled of the W. of life
1 Sam. 1. 5. the Lord hath shut her w. Ps. 22. 9. took me out of the vv.
5. 7. Father, Word, and Holy Ghost, three arc one Rev. 3. 10. hast kept vv. of my patience
16. llab. 3. 2. Ex.32. Hi. Ifork of God, P«. 64. 9. Eccl. 7
10. I was cast upon thee from the w. 127. 3. fruit of the vv. Is his reward
13. and 8. 17. John 6. 29. Rom. 14. 20. Ps. 28. .5. H'ork of the Lord, Is. 5. 12. Jer. 48
12. 11. overcame by vv. of their testimony Ps. 130. 5. ill Ai.» irord do I hope, 119. 81.
139. 13. covered me in my mother's vv.
10. I Cor. 15. .58. and 16. 10. Ps. 17. 4. concerning mirks of men
Eccl. ' how hon » grow in the w
117. 19. shevvetli—unto Jacob
!)2. 4. triumph in (he vv. of thy lends
Is. 44. 2. Lorn iha* formed then from vv.
Jer. 20. 9.—was in my heart as fire
111. 7. the vv. of his hands are verity (ili. 9. cause to bring lortli and shut w. Ho«. 9 I I. give them a nmrarryinn 'v Luke I 42. blessed is the fruit of thy w.
Jidiii 5. .38. have not—abiding in you .Ads 2. 41. that gladly received—were baplizeo
138. 8. forsake not the vv. of Ihy hands
Pr. 31. 31. let her own w. praise her
II 27 blessed is the w that bare thee
Is. 26. 12. wrought all oai vv. In us Dan. 4. 37. all whose w. are truth John 5. 20. shew him greater w.
Joliii 8. 37. my worn, 43 Rev. 3. 8.
Is. 8. 20. Ml -nord, Rom. 9. V. Ps. 119. II. thy iTuru, liave I bid In mine
S:t. %l bliiswd are the w that never bore in. 32 furwhichofthese w.doyestoM wo wo WR
Heb. 10. 20. p'lnislimcnt shall be thought t
Mat. 24. 3. what shall be the end of the w. Mark 16. 15. go into all the w. and preach Luke 20. 35. worthy to obtain that w. John 1 10. w. made by him knew him not 29. Lamb of God taketh away sin of w.
Jolw 10 38 believe the w. th.it I do 14 11. believe me for tlie w. take
11. 38. of whom the world w.ts not w Rev. 3. 4. walk in white, for they are w.
12. greater w. shall he do Acts 26 20 w. meet for repentance Som. 3. 27. by what law of w.? nay 4 6 God iinputeth righteousness without w 9 11. not of w. but of him that calleth
5. 12. w. is the Lamb slain to receive power 16. 6. blood to drink ; for they are w. WOULD God, Ex. 16. 3. Num. 11 29. AcU 26. 29. I Cor. 4. 8. 2 Cor. 11. 1. Neh. 9. 30. would not. Is. 30. 15. Mat. 18. 30 and 23. 30, 37. Rom. 11. 25. Ps. 81. II. Israel w. none of me Pr. 1. 25. w. none of my reproof 30. they w. none of m> counsel Mat. 7. 12. whatsoever ye w. that men Bom. 7. 15. what I w. that do I not, 19 Gal. 5. 7. ye cannot do the things ye w. Rev. 3. 15. I w. thou Wert cold or hot WOUND. Ex. 21. 25. Pr. 6. .13. Jer. 10. IS and 15. 18. and 30. 12, 14. Mic. 1. 9. Pr. 27. 6. wounds, Is. 1. 6. Jer. 30. 17. Deut. 32. 39. I wound and 1 heal, I kill
31 16. God so loved w. he gave his only Son
17. that w. through him might be saved
32. sought it as by w. of the law
11. 6. then it is no more of w.
7. 7. the w. cannot hate you, but me 12. 47. not to judge w. but to save w. 14. 17. whom the w. cannot receive
13. 12. let us cast off w. of darkness Oal 2. 16. by w of law no flesh be justified
3. 2. received ye Spirit by w. of the law 10. as many as are w. of the law 5 19 w. of flesh are manifest Eph. 2. 9. not of w. 10. to good w.
19. w. seeth me no more ; b>it ye see 31. w. may know that I love Father 15. 18. if the w. hate you
19. chosen you out of the w. therefore the w. hateth you 16. 28. I Irave the w. and go to the Father 17. 9. I pray not for the w.
5. 11. with unfruitful w. of darkness Col. 1. 21. enemies in mind by wicked w.
1 Tbess. 5. J3. love them for the w. sake 9 Tim. 1. 9. not according to our w. Tit. 1. 16. in w. they deny him
1 Cor. 8. 12. w their weak conscience Rev. 13. 3. deadly w. was healed, 14. Ps. 69. 26. wounded, 109. 22. Song 5. 7. Pr. 18. 14. a w. spirit who can bear
11. 1 am no more in the w.
16. are not of w. even as I am not of w.
3. 5. not by w. of righteousness Heb 6. 1. repentance from dead w.
18. thou hast sent me into the w. 23. \v. may know thou hast sent me Rom. 3. 19. all the w. become guilty before
9. 14. purge conscience from dead w. Iaid«8 2. 14. and have not w. can faith save
Is. 53. 5. he was w. for our transgres8ioi>a Job 5. 18. he vv. and his hands make whole WRATH. Gen. 49. 7. Ex. 32. 10, 11. Num. lb. 46. w. gone out from the Lord Deut. 32. 27. feared w. of the enemy Neh. 13. 18. bring more w. on Israel Job 5. 2. w. killeth the foolish man Ps. 76. 10. w. of man shall praise thee, the remainderof w. shall tliou restrain Pr. 16. 14. w. of king as messenger of death
20. faith without w. is dead, 17.26.
1 Cor. 1. 21. w. by wisdom knew not God Gal. 6. 14. w. is crucified unto nie and I to w. Col. 1. 6. as in all the w. and bringeth Tit. 1. 2 promised before the w. began Heb. 2. 5. w. to come, 6. 5.
21. justified by w. 24. 25. 22. by w. was faith made perfect John 3. 8. that he might destroy w. of Rev. 9. 20. repented not of the w. of their
18. 6. according to her w. 20. 12, 13. P«. 33. 4. Am works, 78. 11. and 193. 22. and 104. 31. and 106. 13. and 107. 22. and 145.
11. 38. of whom the w. was not worthy
1 John 2. 2. propitiation for sins of whole w.
15. love not w. nor the thmgs in the w. 16. all that is in the w. Is of the w.
9, 17. Dan. 9. 14. Acts 15. 18. Heb. 4. 10. P«. 106. 35. their works. Is. 66. 18. Jonah 3.
Is. 54. 8. in a little w. I hid my face Hab. 3. 2. in w. remember mercy .Mat. 3. 7. flee from vv. to come Rom. 2. 5. treasure up w. against day of w
10. Mat. 23. 3, 5. 2 Cor. 11. 15. Rev. 14. 13. and 20. 12, 13. Deut. 15. 10. thy works, Ps. 66. 3. and 73. 28.
17. the w. passeth away and th* lust
3. 1. the w. knoweth us not
5. 9. saved from w. through him
«nd 5. and 104. 24. and 143. 5. Pr. 16.
12. 10. avenge not, give place unto w.
4. 5. they are of w. tliey .speak of the w. and the w. heareth tiiem
3. Eccl. 9. 7. Rev. 2. 3. Ps. 40. 5. wonderful works, 78. 4. and 107. 6. and 111. 4. Mat. 7. 22. Acts 2. 11. Job 37. 14. works of Ood, Vs. 66 5. and 78. 7. Eccl. 1 1. 5. John 6. 28. and 9. 3. Ps. 46. 8. w. of the Lord, 111. 2.
13. 5. not only for w. but conscience Eph. 2. 3. are by nature children of w.
5. 19. whole w. lieth in wickedness Rev. 3. 10. temptation come on all the w.
4. 26. let not sun go down on your w.
1 Thess. 1. 10. delivered from vv. to come
13. 3. all w. wondered after the beast Mat. 12. 32. this world, John 8. 32. and la
2. 16. w. is come on them to tb« utmost
I Sam. 14. 6. may be the Lord will work for Ps. 119. 12C. it is time for thee. Lord, to w.
36. Rom. 12. 2. 1 Tim. 6. 7. Heb. 1. 2. he made the worlds
5. 9. not appointed us to w. but salvation
Is. 43. 13. I will w. and who shall let it Mat. 7. 23. depart ye that w. iniquity John 6. 28. might w. the works of God
II. 3. the w. were framed by him WORM, Ex. 16. 20 Is. 51. 8. Job 25. 6. man that is a w. Ps. 22. 6. I am a w. and no man
1 Tim. 2. 8. holy hands without w. Heb. 11.27. not fearing w. of the king James 1 19. slow to speak, slow to w. 20. w. of man worketh not righteousness of God Rev. 6. 16. from w. of the Lamb
9. 4. I must w. the works of him Phil. 2. 12. w. out your own salvation
Is. 41. 14. fear not thou w. Jacob
1 Thess. 4. 11. to w. with your own hands 2 Thess. 2. 7. iniquity doth already w.
66. 24. their w. shall not die, Mark 9. 44, 48. Job 19 26. worms destroy body. Acts 12. 23. Deut. 29. 18. wormwood, Pr. 5. 4. Lam 3 15, 19. Amos 5. 7. Kev. 8. 1
12. 12. having great w. because he ' 3. 10. if any w. not, neither should Pr. 11. 18. wicked worketh deceitful w. b. 64. S. meetest him that w. righteousness John 5. 17. my Father w. hitherto, and I w. Acts 10. 35. that w. righteousness is accept-
14. 8. wine of w. of her fornication, 18
3. Ezra 8. 22. his wrath, Ps. 2. 5, 12. and 78. 38 Jer. 7. 29. and 10. 10. Rev. 6. 17. Num. 25. II. my wrath, Ps. 95. 11. Is. 10. 6. and 60. 10. Ez.ek. 7. 14. Hos. 5. 10. Ps. 38. I. thy wrath, 85. 3. and 88. 7, 16. and 89. 46. and 90 9, II. and 102. 10. Ps. 89. 38. wroth. Is. 54. 9. and ,57. 17. WREST, Ex. 23. 2. 2 Pet. 3. 16. WRESTLE, Gen. 32. 24, 25. Eph. 6. 14 WRETCHED, Rom. 7. 24. Rev. 3. 17. WRINKLE, Job 16. 8. Eph. 5. 27. WRITE, Ex. 34. 1, 27 Deut. 27. 3. Is. 3. 8. Jer. 30. 2. Hab. 2. 2. Deut. 6. 9. w. them upon posts of house
WORSK, Mat. 12. 45. John 5. 14. 1 Cor. 8. 8. and 11. 17. 2 Tim. 3. 1.3. 2 Pel. 2. 20. WORSHIP the Lord in beauty of holiness, 1
Chr. 16. 29. Ps. 29. 2. and 66. 4. and 96 9. and 45. 11. and 95. 6. and 99. 5. Mat. 4. 10. ed Rom. 4. 4. to him that w. is reward
Ps. 97. 7. w. him alt ye gods Mat. 1.5. 9. in vain do they w. me John 4. 24. they w. him must w. him in truth Acts 17. 23. whom ye ignorantly w.
1 Cor. 12. 6. same God who w. all in all S Cor. 4. 17. w. for us a far more exceeding Gal. 5. 6. faith which w. by love Eph. 1. 11. who w. all things according
24. 14. so w. I the God of my fathers
Phil. 3. 3. of the circumcision, w. God in Rev. 3. 9. come and w. before thy feet
2. 2. spirit that now w. in children Phil. 2. 13. it is God that w. in you both
13. ;<2. causeth the earth to w. the beast
1 Thess. 2. 13. effectually w. in you
19. 10. to w. God, 22. 9. Ex. 4. 31. worshipped, .32. 8. Jer. 1. 16. 1 Chr.
Pr. 3. 3. w. them on the table of thine hewl ts. 28. 29. excellent in working Mark 16. 20. the Lord w. with them Rom. 7. 13. sin w. death in me
29. 20. Rom. 1. 25. 2 Thess. 2. 4. Rev. 5.
7. 3. Jer. 31. 33. 1 will w. it in their hearts, Heb.
14. and 7. 11. and II. 16. and 13. 4. WORTH, Job 24. 25. Pr. 10. 20. Gen. 32. 10. I am not worthy of the least Mat. 8. 8. I am not w. thou shouldest come
1 Cor. 4. 12. w. with our own hands
8. 10. Ps. 69. 28. not be written with the righteous
9. 6. have not power to forbear w. Eh. 1. 10. according to w. of mighty pow-
102. 18. be w. for generation to come
Pr. 22. 20. have not I w. to thee Eccl. 12. 10. that which was « . upright Dan. 12. 1. shall be found vv. in book
10. 10. the workman is w. of his meat
3. 7. by effectual w. of his power
13. if the house be w. let your peace rest 37. more than me is not w. of me
4. 28 w. with hand the thing that is Phil 3. 21. according to the w. whereby 9 Thess. 3. 11. w. not at all, but busybodies Heb. 13. 31. w. in you that is well-pleasing e Cor. 6. 1. workers, 11. 13. Phil. 3. 2. Job 31. 3. workers of iniquity, 34. 8, 22. Ps. 5.
1 Cor. 10. 11. are w. for our .idrrionilion 2 Cor. 3. 2. our epistle w. in our hearts 3 w. not with ink but Spirit o( living God Heb. 12. 23. are w. in heaven, Luke 10. 30 WRONG, Ps. 105. 14. Jei . 22. 3, 13. Mat. 20. 1.3. I do thee no w. didst thou not agree with me for a penny
22. 8. that were bidden were not w. Luke 3. 8. bring fruits w. of repentance
7. 4. he was w. for whom he should do
10. 7. labourer is w. of his hire
15. 19. no more w. to be called thy son,
21. 20. 25. counted w. to obtain resurrec-
5. and 6. 8. and 28. 3. and 125. 5. and 141.
1 Cor. 6. 7. why not rather take vv. 8. Col. 3. 25. he that doelh vv. shall receive 2 Cor. 7. 2. wronged, Philein. IS.
9. Pr. 10. 29. and 21. 15. Mat. 10. 10. workman, 2 Tim. 2. 15. Ex. "^l. 3. workmanship, Eph. 2. 10. WORLD, 1 gam. 2. 8. 1 Chr. 16. 30. P«. 17. 14. from men of the w. 24. I. w. is the Lord's, 9. 8. Nah. I. 5. tion 21. 36. w. to escape all things Acts 5. 41. counted w. to suffer shame Rom. 8. 18. not w. to be compared with Eph. 4. I. walk w. of vocation wherein Col. 1. 10. walk w. of Lord, being fruitful
Pr. 8. 36. wTongeth his own sop' WROUGHT, 1 Sam. 6. 6. and 14. 4.'>
Ps. 139. 1.5. curiously w. in lowest pa ta of Is. 26. 12. w. all our works for ii.- Ezek. 20. 9. I w. for my name's sake, 23. John 3. 21. hifl works are w. '.i God Rom. 7. 8. w. me in all manner of conca piscence 2 Coi. 5. 5. that hath w. us for the sell same thing is God Eph. 1. 20. which we w. in Christ
1 Thess. 2 12. walk w. of God who called 2 Thess. 1. 5. be counted w. of kingdom of
50. 12. w. is mine and the fulness of it Eccl. 3. 1 1, he hath set the w. in his heart
11. God count you w. of this la. 26. 9. inhabitants of w. learn righteousness Jer. 10. 12. established w.byhia wisdom, 51, calling
1 Tim. 1. 1.5. w. of all accept.ition, 4. 9.
5. 17. elders w. of double honour
15. Ps. 93. I. and 96. 10. Hat. 16. 26. what profit if gain whole w. and lose your own soul, Mark 8. 36. Hat 18. 7. woe to the w. became uf ofl Tencet
18. labourer is w. of reward
6. 1. counted masters w.of all honour Heb. 3. 3. nr. of more glory than Moses
1 Pet. 4. 3. have w. will of the Gentllea
1 Tim. 4. 12 let no man despise ihy y. Pr. 7 7 youths. Is. 40. 30. 2 Tim. 2. 22. flee youthful lusts z ZEAL for the Lord of hosts, 2 Kings 10 lb Ps. 69. 9. z. of thine house hath eaten ma
Y yEAjjea, nay, nay, Mat. 5 37. S Cor. 1. 18. y. and nay, 20. y. and amen YEAR, acceptable. Is. 61. 2. Luke 4 19.
Lam. 3. 27. that he bear the y. in his youth Mat. 11. 29. take my y. upon you
3. mv V. is easy and burden light Gal. 5. 1. y. of bondage. Acts 15. 10. 2 Cor. 6. 14. be not unequally yoked together YOU only have I known, Amos 3. 2. Luke 10. 16. that heareth y. heareth me 13. 28. and y. yourselves thrust out 2 Cor. 12. 14. I seek not yours but y. Eph. 2. 1 y. hath he quickened who were Col. 1. 21. y. that were sometimes alienated Luke 6. 20. y. is the kingdom of God
Is. c3. 4. y. of my redeemed is come
Jer. U. 23. y. of visitation, 23. 12. and 48. 44. Job 10. 5. are thy years as man's days
119. 139. my z. hath consumed me Is. 9. 7. z. of the Lord will perform this
15. 20. number of y. is {jidden from Ps. 90. 4. a thousand y. in tliy sight are but as yesterday 2 Pet. 3. 8. a thousand y. as one day Rev. 20. 2. and bound him a thousand y. YESTERDAY, Job 8. 9. Heb. 13. 8. YIELD yourselves to Lord, 2 Chr. 30. 8 Po. 67. 6. land y. her increase, 85. 12. Rem. 6. 13. nor y. members instruments of unrigliteousness, y. yourselves to God
59. 17. I was clad with z. as a cloke C3. 15. where is thy z. and strength Rom. 10. 2. that they have a z. for (Jod 2 Cor. 7. 11. what z. yea what revengs Phil. 3. 6. concerning z. perfecting church Num. 25. 13. he was lealtms for his God Acts 22. 3. I was z. towards God as >« ere Tit. 2. 14. people ». of good works Kev. 3. 19. therefore be z. and repent Gal. 4. 18. good to be xeaiuusty allected tn a good thing ZION, 2 Sam. 5. 7. 1 Kings 8. I. for Jenisa lem, temple or church, 2 Kings 19. 31 Pa. 2. 6. and 9. 11. and 14. 7. and 4S. -2, II, 12. and 146. 10. and 147. 12. Is. I. 27. and 2. 3 and 60. 14. and 62. 1. and about seventy otbei places
1 Cor. 3. 22. all are y. and ye Christ's, 23. YOUNG, I have been, Ps. 37. 25.
Is. 40. II. gently lead those with y.
1 Tim. 5. 1. 1 entre.1t younger men as brethren
14. 1 will that y. women marry
1 Pet. 5. 5. ye y submit yonr.^elves to elder Gen. 8. 21. imagination of man is evil from youth . 1 Kings 18 12. fear the Lord from my y. Job 13. 2(j. possess iniquities of my y. Ps. 25 7 remember not sins of my y. 103 5. thy y. is renewed as the eagle's Eccl. 11. 9. rejoice, O young man, in y. 10. childhood and y. are vtmity Jer. 2. 2. I remember the kindnesi of thy y
16. yielded members as servants, 19. H°b. 12. 11. yicldeth peaceable fruit unto VOKE, Deut.28.48. 1 Kings 12. 4.
Is. 9. 4. broken the y. of his burden 10 27 the y. shall be destroyed Lam. 1. 14. y of my transgression is bound